Yu Zuan Zhou Yi Zhe Zhong (御纂周易折中)

易學之廣大悉備，秦漢而後無復得其精微矣！至有宋以來，周邵程張闡發其奧，唯朱子兼象數天理，違眾而定之，五百餘年無復同異。宋元明至於我朝，因先儒已開之微旨，或有議論已見，漸至啟後人之疑。

The study of the Book of Changes is vast and comprehensive, encompassing all aspects. However, since the Qin and Han dynasties, no one has truly grasped its subtle essence. It was not until the Song dynasty that several scholars, including Zhou Dunyi, Shao Yong, the brothers Cheng Hao and Cheng Yi, and Zhang Zai, began to elaborate on its profound meanings. Among them, only Zhu Xi was able to balance both the "images and numbers" and the "principles of heaven and earth," making his own judgment without following the common views. For over five hundred years, scholars regarded his interpretation as the standard, without disputes or differing opinions. However, from the Song, Yuan, Ming dynasties up to the present, later scholars relied on the refined doctrines established by their predecessors, each expressing their own views and promoting their own opinions, gradually leading to many doubts for future generations.

聯自弱齡留心經義，五十餘年未嘗少輟，但知諸書大全之駁雜，奈非專經之純熟。深知大學士李光地素學有本，易理精祥，特命修《周易折中》，上律河洛之本末，下及眾儒之考定，與通經之不可易者，折中而取之，越二寒暑，甲夜披覽，片字一畫，斟酌無怠，康熙五十四年春告成而傳之天下後世，能以正學為事者，自有所見歟！

I have been attentive to the principles of the classics since my youth, and have never ceased for more than fifty years. I am well aware that works such as the Ming Dynasty's official compilation of the Complete Treatise on the Zhou Yi are mixed and not pure. Unfortunately, I myself am not an expert in a single classic, nor have I mastered it thoroughly. Knowing that the Grand Secretary Li Guangdi has a solid foundation in his studies and understands the principles of the Yi Jing thoroughly, I specially ordered him to compile the Zhou Yi Zhe Zhong. This work first examines the origin and development of the Yellow River Chart and the Luo Writing, and then covers the interpretations of various scholars from different dynasties. All established conclusions that are consistent with the classics are critically examined and selected for inclusion. It took two years of winter and summer to complete. Even at the third watch of the night, I personally reviewed each volume, carefully considering every character and stroke without any negligence. In spring of the 54th year of the Kangxi era, the work was completed and made known to the world. Those who take up the responsibility of promoting correct learning will naturally gain understanding from reading it.

康熙五十四年春三月十八日書

In the spring of the 54th year of the Kangxi era (1715), on the eighteenth day of the third lunar month, the emperor personally wrote this preface.

一、《易經》二篇、《傳》十篇，在古元不相混。費直、王弼乃以傳附經，而程子從之。至呂大防、晁說之、呂祖謙諸儒，以為應復其舊。朱子《本義》所據者，祖謙本也。

The first point: The original text of the Book of Changes was divided into upper and lower parts. Confucius wrote ten chapters of commentary, which were originally separate from the text and did not mix with it. It was not until Fei Zhi of the Han dynasty and Wang Bi of the Wei dynasty that the commentary was split and attached below the text. Cheng Yi's Yichuan Commentary on the Changes also followed this arrangement. Later, scholars such as Lu Dafang, Chao Shuozi, and Lu Zuxian believed that the original separate form of the text and commentary should be restored. The base text used by Zhu Xi in his Zhou Changes Original Meaning was the ancient version reorganized by Lu Zuxian.

明初，《程傳》、《朱義》並用，而以世次先程後朱，故修《大全》書，破析《本義》而從《程傳》之序。今案易學當以朱子為主，故列《本義》於先，而經傳次第，則亦悉依《本義》原本，庶學者由是以復見古經，不至習近而忘本也。

In the early Ming dynasty, the official government adopted both the Yichuan Commentary on the Changes and the Original Meaning of the Zhou Changes side by side. They also arranged Cheng Yi before Zhu Xi in the order of historical succession. Therefore, when compiling the Complete Collection of the Zhou Changes, they disrupted the original sequence of the Original Meaning to conform to the arrangement of the Yichuan Commentary. Now, this book determines that studying the Changes should take Zhu Xi's work as the main reference, so it places the Original Meaning first. As for the order of the classic text and the commentary, it follows the original sequence of the Original Meaning, allowing scholars to see again the original appearance of the ancient Changes, rather than only becoming familiar with the commonly circulated versions of recent times and forgetting the fundamental principles.

二、諸易所論易書作述傳授，以及易理之奧，易義之綱，學者讀易之方，說者同異之概，皆後學所宜先知也。《大全》有綱領一篇，止存程朱之說。今案周子、張子、邵子，皆於易理精邃，雖無說經全書，而大義微言，往往獨得。又歷代諸儒敘述源流，講論指趣，其說皆不可廢，並以世次義類，敘為三篇，不獨與程朱之言，互相發明，亦以見程朱之書，有源有委。合古今以為公，非夫師心立異者比也。

The second point: All those who have discussed the Book of Changes have included topics such as who composed it, who transmitted it, how it was passed down, the profound aspects of its principles, the main ideas of its meaning, the proper way for scholars to study it, and the general differences among various interpretations. These are all matters that later learners should first clarify. The "Comprehensive Treatise on the Zhou Changes" of the Ming dynasty has an article called "Outline," but it only includes the views of Cheng Yi and Zhu Xi. Now, it should be noted that Mr. Zhou Dunyi, Mr. Zhang Zai, and Mr. Shao Yong all had extremely profound insights into the principles of the Book of Changes. Although they did not leave behind complete commentaries on each sentence, their profound ideas and subtle remarks often had unique insights. In addition, the discussions by scholars throughout history about the origins and development of the study of the Book of Changes, and the main trends of its interpretation, should not be discarded. Therefore, this book arranges them according to chronological order and categories of meaning, compiling them into three chapters of "Outline." This approach not only allows for mutual verification and clarification with the views of Cheng and Zhu, but also shows that the works of Cheng and Zhu have their sources and continuity. By combining the views of scholars from all periods to seek a fair opinion, it is entirely different from the practice of being overly clever and deliberately seeking novelty.

三、易辭有義例，據夫子《彖傳》《象傳》求之，皆可推見。自王氏《略例》以後，諸儒皆有發明而未詳備，今稍為之臚列分析，示學者觀象玩辭之要，蓋全經之大凡，故與綱領並敘卷首。

Third: The hexagram line statements of the Book of Changes have their own system. As long as one follows the Commentary on the Judgment and the Image Commentary made by Confucius, one can deduce them. Since Wang Bi wrote the Outline of the Zhou Changes, scholars through the ages have made various discoveries, but they have not yet been fully detailed and complete. Now I briefly list and analyze them, indicating the key points for scholars to "observe the images" and "explore the statements." These are the main outlines that run through the entire book, so they are compiled together with the "Outline" at the beginning of the volume.

四、《大全》書所採諸家之說，惟宋元為多。今所收，上自漢晉，下迄元明，使二千年易道淵源，皆可覽見。列《朱義》於前者，易之本義，朱子獨得也。《程傳》次之者，易之義理。程子為詳也。二子實繼四聖而有作，故以其書繫經後。

Rule four: The various schools of thought collected in The Complete Collection of the Zhou Changes are most numerous from the Song and Yuan dynasties. This book includes materials starting from the Han and Jin dynasties up to the Yuan and Ming dynasties, making it possible to see the entire development of the study of the Zhou Changes over two thousand years. Zhu Xi's The Original Meaning of the Zhou Changes is placed first because Zhu Xi alone truly grasped the original meaning of the Zhou Changes. Cheng Yi's Yichuan's Commentary on the Changes is placed next because Cheng Yi explained the principles in the Zhou Changes most thoroughly. Master Cheng and Master Zhu really continued the teachings of the four sages Fuxi, King Wen, the Duke of Zhou, and Confucius, so their works are placed after the classical texts.

其餘漢晉唐宋元明諸儒，所得有淺深，所言有粹駁，並採其有益於經者，又係朱程之後；其或所言與朱程判然不合，而亦可以備一說廣多聞者，別標為附錄以終之，稽異闕疑，用俟後之君子，是亦朱子之志也。

Other scholars from the Han, Jin, Tang, Song, Yuan, and Ming dynasties have achieved varying degrees of understanding, some with profound insights and others with mixed or confused interpretations. All those that have contributed to the study of the classics have been collected and included after the works of Cheng and Zhu. Those whose views differ clearly from Cheng and Zhu but may still be worth preserving for broader knowledge and understanding have been separately marked as "Appendix" and placed at the end. Investigating differing opinions and leaving doubtful points for future scholars to resolve is exactly what Zhu Xi wished for.

五、漢晉間說易者，大抵皆淫於象數之束流，而離其宗。故隋唐後惟王弼孤行，為其能破互卦、納甲、飛伏之陋，而專於理以談經也。然弼所得者，乃老莊之理，不盡合於聖人之道，故自《程傳》出而弼說又廢。今案溺於象數，而支離無根者，固可棄矣。

Rule five: Between the Han and Jin dynasties, those who interpreted the Changes mostly got lost in the minor and superficial branches of the symbolic numbers and figures, departing from the fundamental purpose of the Changes. Therefore, after the Sui and Tang dynasties, only Wang Bi remained alone in his interpretation, because he was able to break through such trivial and crude methods as the nuclear hexagram, the stem assignment, and the flying and hidden lines, and focused solely on the meaning and principles. However, what Wang Bi actually grasped was the reasoning of Laozi and Zhuangzi, not entirely conforming to the way of the sage. Therefore, since Cheng Yi's Yichuan Commentary on the Changes appeared, Wang Bi's views were discarded again. Now it is said: getting lost in the symbolic numbers and figures leading to fragmented and baseless interpretations, although they can be discarded.

然易之為書，實根於象數而作，非它書專言義理者比也。但自焦贛、京房以來，穿鑿太甚，故守理之儒者，遂鄙象數為不足言。至康節邵子，其學有傳，所發明圖卦蓍策，皆易學之本根，豈可例以象數目之哉？故朱子表章推重，與程子井稱。《本義》之作，實參程邵兩家以成書也。

But the Book of Changes was originally composed based on images and numbers, differing from other classics that focus solely on principles. Since the Western Han dynasty, those like Jiao Gong and Jing Fang who interpreted the Book of Changes through the concepts of卦气 (gua qi,卦气) and灾异 (zaiyi, calamities and anomalies) have been overly speculative and forced. Therefore, Confucian scholars who adhered strictly to principles simply looked down upon images and numbers, considering them insignificant. However, Shao Yong, who had a clear scholarly lineage, elaborated on the River and Lake diagrams, the arrangement of hexagrams, and the methods of using the yarrow stalks for divination. These are fundamental aspects of the study of the Book of Changes. How could they be regarded as mere common images and numbers? Therefore, Zhu Xi particularly praised and promoted Shao Yong, ranking him alongside Cheng Yi. Zhu Xi's "The Original Meaning of the Zhou Changes" was actually a synthesis of the views of both Cheng Yi and Shao Yong.

後之學者，言理義、言象數，但折中於朱子可矣。近代解經者，猶多拾術數之緒餘，以矜其奇僻，而不知其非數之真也。陳事理之糟粕，而入於迂淺，而不知其失理之妙也。凡若此者，皆刪不剝，以還潔靜精微之舊焉。

Later scholars, whether discussing principles or phenomena and numbers, should take Zhu Xi as the standard. Modern interpreters of the classics still often resort to remnants of divination techniques to display their peculiarities, but they do not realize that this is not true numerical reasoning. Some merely talk about the superficial aspects of moral principles, becoming obscure and shallow, without realizing they have lost the subtle essence of moral principles. All such approaches are entirely omitted in this book, in order to restore the original nature of the Book of Changes, which is "pure, quiet, precise, and subtle."

六、朱子之學，出自程子，然文義異同者甚多，諸經皆然，不獨《易》也。況《易》則程以為聖人說理之書，而朱以為聖人卜筮之教，其指趣已自不同矣。然程子所說，皆修齊治平之道，平易精實，有補學者。朱子亦謂所作《本義》簡略，以義理《程傳》既

Article six: Zhu Xi's learning comes from Cheng Yi, yet there are many differences and similarities in their interpretations of the text. This is true for all the classics, not only for the Book of Changes. Moreover, regarding the Book of Changes, Cheng Yi regarded it as a book in which the sage explained principles, while Zhu Xi considered it a book in which the sage taught people to use divination. Therefore, their fundamental purposes differ. Nevertheless, what Cheng Yi discussed were all the principles of self-cultivation, managing the family, governing the state, and bringing peace to the world, which were practical and precise, greatly beneficial to scholars. Zhu Xi himself also said that his work The Original Meaning of the Zhou Changes was too brief, because explaining principles had already been done by Yichuan's Commentary on the Changes. There is a missing text here, and the text directly continues to article seven.

七、《啟蒙》為朱子成書，與《本義》相表裡。今《大全》中所載圖說數條，乃作《本義》時，略撮大要，以冠篇端。卦變一圖，則又因《本義》卦下有以卦變為說者，故作此以明之，與占筮卦變異法，總不若《啟蒙》之詳備也。

Rule seven: The "Yixue Qimeng" is another book written by Zhu Xi, complementing the "Zhouyi Benyi". The several diagram explanations included in the "Zhouyi Duanliang" today are merely summaries of key points that Zhu Xi took and placed at the beginning of the entire work when he wrote the "Benyi". As for the "Gua Bian Tu" (Diagram of Gua Change), it was made separately because in some hexagrams of the "Benyi", Zhu Xi used the concept of gua change to explain the hexagram statements. This diagram was made to clarify that concept. However, this method of gua change is different from the one used in divination. In summary, neither of these is as detailed and complete as the explanation provided in the "Yixue Qimeng".

《大全》以圖說為主，而採《啟蒙》以附其下，且又但採其“本圖書”、“原卦畫”二篇，至“明蓍策”、“考變占”二篇，則文既不錄，圖亦不載，但以筮時儀節，及不同法之卦變當之，使學者不見朱子極論象數之全，未免疏略。今以《啟蒙》全編，具載書後，庶幾古人右書左圖之意。

The Zhou Yi Dquan is mainly based on several diagrammatic explanations, and only incorporates the "Yi Xue Qimeng" appended below, and merely includes two chapters, "Ben Tu Shu" and "Yuan Gua Hu." As for the two chapters "Ming Zhi Ce" and "Kao Bian Zhan," the main text does not include them, nor are their diagrams printed. Instead, only the ritual procedures for divination and another set of algorithmic changes in the hexagrams are included, making it impossible for scholars to see the complete scope of Zhu Xi's discussion on the symbolic and numerical aspects of the Yi. This is rather too brief. Now, the entire text of "Yi Xue Qimeng" is appended at the end of this book, which should conform to the ancient practice of "right text, left diagram," meaning that when reading, the text is on the right and the diagrams on the left, to be studied together.

朕講學之外，於曆象、《九章》之奧，遊心有年，渙然知其不出易道。故自河洛本原，先後天位置，以至大衍推迎之法，皆稍為摹畫分析，敷暢厥旨，附於《啟蒙》之後，目曰《〈啟蒙〉附論》。

While discussing classical texts, I have also devoted much attention to the profound aspects of astronomy, calendar systems, and mathematical works such as the "Nine Chapters on the Mathematical Art." Over time, I have come to realize that all these subjects fall within the scope of the principles of the Book of Changes. Therefore, I have briefly analyzed and explained the origins of the "Yellow River Chart" and the "Luo Writing," the arrangement of the Earlier Heaven and Later Heaven trigrams, and the method of calculation described in the "Great Treatise" regarding the "Great Derivation Number." I have elaborated on their meanings and appended these discussions to my work "Awakening to the Study of the Changes," titling them "Appendix to the Awakening."

八、夫子十翼以《序卦》、《雜卦》終編，其次第微密，錯雜成章，諸儒置而不講已久。朕因陳希夷反覆九卦之指，而思《序卦》之義，因邵康節四象相交成十六事之言，而悟《雜卦》之根，始知聖意微妙，聖言精深，引而不發，如眾曜之羅列，七緯之交錯，參差凌亂。有待於仰觀推步者之能求其故也。故為《序卦》、《雜卦》明義，次於《〈啟蒙〉附論》之後而終編焉。

Rule eight: The "Ten Wings" composed by Confucius conclude with the "Sequence of Hexagrams" and the "Miscellaneous Hexagrams." These two chapters are meticulously arranged, appearing seemingly chaotic yet forming a coherent structure. Scholars of past dynasties have long set them aside without discussion. I have studied Chen Tuan, the master of Daoist yijing studies in the Five Dynasties and early Song period, known as Master Xiyi, who repeatedly examined the intent of the nine hexagrams mentioned in the "Great Treatise." From this, I pondered the meaning of the "Sequence of Hexagrams." Additionally, through Shao Yong's explanation that the four trigrams intersect in pairs to form sixteen events, I came to understand the fundamental principles of the "Miscellaneous Hexagrams." Thus, I realized the subtle intent of the sages and the profound wording they used, which only provide hints without revealing the full meaning. It is like the arrangement of stars in the sky and the intermingling of the sun, moon, and five planets, which appear disorderly but actually require those skilled in observing celestial phenomena and calculating the calendar to discern their underlying reasons. Therefore, I have explained the meaning of the "Sequence of Hexagrams" and the "Miscellaneous Hexagrams," arranging them after the "Appendix to the启蒙" as the concluding part of the entire work.

《周禮》：大卜掌三易之法，一曰《連山》，二曰《歸藏》，三曰《周易》，其經卦皆八，其別皆六十有四。

The Zhou Li · Chun Guan records that the official "Da Bu" was in charge of three methods of divination from the Yi, the first called Lianshan, the second Guicang, and the third Zhouyi. The basic hexagrams ("jing gua") used in these three Yi are all eight, and the "bie gua" derived by stacking the eight trigrams are all sixty-four.

陸氏德明曰：宓犧氏之王天下，仰則觀於天文，俯則察於地理，觀鳥獸之文，與地之宜，近取諸身，遠取諸物，始畫八卦。因而重之，為六十四。文王拘於羑里，作卦辭，周公作爻辭。孔子作《彖辭》、《象辭》、《文言》、《繫辭》、《說卦》、《序卦》、《雜卦》十翼。班固曰：孔子晚而好易，讀之韋編三絕，而為之傳，“傳”即“十翼”也。

In the Tang dynasty, Lu Deming, the author of "Classic Interpretations," said that during the time when Fuxi ruled the world, he looked up to observe the celestial phenomena of the sun, moon, and stars, and looked down to examine the geography of mountains, rivers, plains, and lowlands. He observed the patterns on the bodies of birds and beasts and the suitability of local products. He took inspiration from the human body nearby and from all things in nature far away, and thus began to draw the Eight Trigrams. Later, he combined the Eight Trigrams in pairs to form the sixty-four Hexagrams. King Wen of Zhou, while imprisoned in Youli, composed the Hexagram Statements. The Duke of Zhou composed the Line Statements. Confucius composed the "Tao Ci," "Xiang Ci," "Wenyan," "Xi Ci," "Shuo Gua," "Xu Gua," and "Za Gua," collectively known as the "Ten Wings." Ban Gu, in the "Book of Han," said that in his later years Confucius loved the Book of Changes, studied it repeatedly, and wore through the ropes used to bind the bamboo slips three times. Thus he wrote the "Commentaries," which are referred to as the "Ten Wings."

自魯商瞿子木受易於孔子，以授魯橋庇子庸，子庸授江東馬乾臂子弓，子弓授燕周丑子家，子家授東武孫虞子乘，子乘授齊田何子莊，及秦燔書，易為卜筮之書獨不禁，故傳授者不絕。

The transmission of the Book of Changes began in the state of Lu with Shang Qu (given name Zi Mu) who learned the Book of Changes from Confucius. Shang Qu passed it on to Qiao Bi (given name Zi Yong) of Lu, Qiao Bi to Ma Ganbi (given name Zi Gong) of Jiangdong, Ma Ganbi to Zhou Chou (given name Zi Jia) of Yan, Zhou Chou to Sun Yu (given name Zi Cheng) of Dongwu, and Sun Yu to Tian He (given name Zi Zhuang) of Qi. When Qin Shi Huang burned books, the Book of Changes was excluded from the list of forbidden texts because it belonged to the category of divination books. Therefore, the transmission of the teachings was never interrupted.

《隋書》云，秦焚書，《周易》獨以卜筮得存。惟失《說卦》三篇，後河內女子得之。漢興，田何以齊田徙杜陵，號杜田生，授東武王同子中，及洛陽周王孫，梁人丁寬，齊服生，皆著《易傳》。

The Sui Shu · Jing Ji Zhi says: During the Qin dynasty, when books were burned, the Zhou Changes (I Ching) alone was preserved because it was a book used for divination. Only three chapters, such as the "Sayings on the Hexagrams," were lost. Later, it was rediscovered by a woman from the Heinni commandery and thus reappeared in the world. After the Han dynasty rose, Tian He, who was from the Tian family of the Qi state, was relocated to Du Ling and was called "Du Tian Sheng." He taught Wang Tong (given name Zi Zhong) of Dongwu, Zhou Wangsun of Luoyang, Ding Kuan of Liang, and Fu Sheng of Qi. These four each wrote their own "Commentaries on the Changes."

漢初言《易》者本之田生。同授緇川楊何，寬授同郡碭田王孫，王孫授施讎及孟喜、梁邱賀，由是有施孟梁邱之學焉。施讎傳《易》，授張禹及琅琊魯伯，禹授淮陽彭宣及沛戴崇，伯授太山屯莫如及琅邪邴丹。後漢劉昆受施氏《易》於沛人戴賓，其子軼。孟喜父孟卿善為《禮》、《春秋》。孟卿以《禮》經多，《春秋》繁雜，乃使喜從田王孫受《易》。

In the early Han dynasty, those who interpreted the Book of Changes all traced their origins back to Tian He. Wang Tong passed on his teachings to Yang He of Zichuan, and Ding Kuan taught in the same region, in Dangdi, to Tian Wangsun. Tian Wangsun then taught Shi Chou, Meng Xi, and Liang Qiu He, thus establishing three schools of thought in the study of the Book of Changes: the Shi, Meng, and Liang Qiu schools. Shi Chou taught the Book of Changes, passing his knowledge to Zhang Yu and Lu Bo from Langya; Zhang Yu in turn taught Peng Xuan from Huaiyang and Dai Chong from Pei. Lu Bo taught Tun Moru from Taishan and Bing Dan from Langya. In the Eastern Han dynasty, Liu Kun learned the Shi school's interpretation of the Book of Changes from Dai Bin, a native of Pei. His son Liu Yi continued the family tradition. Meng Xi's father, Meng Qing, was skilled in the Book of Rites and the Spring and Autumn Annals. Because the Book of Rites had too many chapters and the Spring and Autumn Annals was too complex, Meng Qing had Meng Xi switch to study the Book of Changes under Tian Wangsun.

喜為易章句，授同郡白光及沛翟牧，後漢窪丹、鮭陽鴻、任安皆傳孟氏《易》。粱邱賀本從太中大夫京房受《易》，後更事田王孫，傳子臨，臨傳五鹿充宗及琅邪王駿，充宗授平陵土孫張及沛鄧彭祖、齊衡咸。後漢范升傳梁邱《易》，以授京兆楊政，又潁川張興傳梁邱易，弟子著錄且萬人。子魴傳其業。

Meng Xi wrote commentaries on the chapters of the Book of Changes, passing them on to Bai Guang from the same prefecture and Zhai Mu from Pei; during the Eastern Han dynasty, Wu Dan, Xue Yanghong, and Ren An all studied Meng's version of the Book of Changes. Liang Qiu He initially studied the Book of Changes under the Grand Master Jing Fang, but later switched to study under Tian Wangsun. After completing his studies, he passed them on to his son Liang Qiu Lin; Liang Qiu Lin passed them on to Wu Lu Chongzong from Pingling and Wang Jun from Langya. Wu Lu Chongzong then passed them on to Si Sun Zhang from Pingling, Deng Pengzu from Pei, and Heng Xian from Qi. During the Eastern Han dynasty, Fan Sheng studied Liang Qiu's version of the Book of Changes and taught it to Yang Zheng from Jingzhao; Zhang Xing from Yingchuan also studied Liang Qiu's version of the Book of Changes, and he had nearly ten thousand registered disciples. His son Zhang Fang inherited his teachings.

京房受《易》梁人焦延壽，延壽雲嘗從孟喜問《易》，房以延壽《易》即孟氏學，翟牧、白生不肯，曰非也。房為《易》章句，說長於災異，以授東海段嘉及河東姚平、河南乘弘，皆為郎、博士，由是前漢多京氏學。

Another Jing Fang learned the Book of Changes from a man from Liang named Jiao Yanshou (i.e., Jiao Gong). Jiao Yanshou claimed to have once asked Meng Xi about the Book of Changes, and Jing Fang therefore regarded Jiao's school of thought as belonging to the Meng school. However, Meng Xi's disciples Zhai Mu and Bai Guang refused to acknowledge this, saying it was not the case. Jing Fang also wrote commentaries on the Book of Changes, specializing in using hexagram lines to explain calamities and anomalies. He passed his teachings on to Duan Jia from Donghai, Yao Ping from Hedong, and Cheng Hong from Henan. These three all became officials of the Han court or scholars of the Imperial Academy, so there were many people in the later Western Han dynasty who studied Jing's school of the Book of Changes.

後漢戴馮、孫期、魏滿並傳之。費直傳《易》，授琅邪王璜，為費氏學，本以古字，號古文《易》，無章句，徒以《彖》、《象》、《繫辭》、《文言》解說上下經。

During the Eastern Han dynasty, Dai Feng, Sun Qi, and Wei Man all studied and transmitted the Jingshi Yijing. Another scholar, Fei Zhi, also transmitted the Yijing, teaching it to Wang Huang of Langya, forming the Fei school. This school used a version of the Yijing written in ancient pre-Qin script, known as the "Ancient Text Yijing." It did not employ elaborate annotations or explanations, but instead used the Commentary on the Judgment, Image Commentary, Great Treatise, and Wenyan to explain the text of the Upper and Lower Classics.

漢成帝時，劉向典校書，考《易》說，以為諸《易》家說皆祖田何、楊叔元、丁將軍，大義略同，唯京氏為異。向又以中古文《易經》校施、盂、梁邱三家之《易經》，或脫去“無咎”、“悔亡”，唯費氏經與古文同。范氏《後漢書》云：京兆陳元，扶風馬融，河南鄭眾，北海鄭康成，潁川荀爽，並傳費氏《易》。

During the reign of Emperor Cheng of the Han dynasty, Liu Xiang was in charge of examining the palace's collection of books and evaluating the various interpretations of the Book of Changes. He believed that all the schools of thought originated from Tian He, Yang He (also known as Shuyuan), and Ding Kuan (who had once served as a general), and that their general meanings were largely similar. Only Jing Fang's school was different. Liu Xiang also compared the ancient text version of the Book of Changes kept in the palace with the versions of Shi Chou, Meng Xi, and Liang Qiu He. He found that the versions of the latter three lacked certain statements such as "no blame" and "loss eliminated," but the version of Fei Shi was the same as the ancient text. Fan Ye's Book of the Later Han states that Chen Yuan from Jingzhao, Ma Rong from Bofeng, Zheng Zhong from Henan, Zheng Xuan (also known as Kangcheng) from Beihai, and Xun Shuang from Yingchuan all studied and transmitted Fei Shi's interpretation of the Book of Changes.

沛人高相治《易》，與費直同時，其《易》亦無章句，專說陰陽災異，自言出丁將軍。傳至相，相授子康及蘭陵母將永，為高氏學，漢初立《易》楊氏博士，宣帝復立施、孟，梁邱之《易》，元帝又立京氏《易》，費、高二家不得立，民間傳之。後漢費氏興而高氏遂微。永嘉之亂，施氏、梁邱之《易》亡，孟、京、費之易，人無傳者，唯鄭康成、王輔嗣所注行於世，而王氏為世所重。其《繫辭》

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Glossary: Great Treatise = Xici yin and yang = yin and yang Wang Bi = Wang Bi Zheng Xuan = Zheng Xuan Gao Xiang of Pei region studied the Book of Changes, at the same time as Fei Zhi. His school did not compose commentaries, but specialized in yin and yang and omens of calamity and portents. He claimed his learning came from Ding Kuan. It was passed down to Gao Xiang, who taught his son Gao Kang and Wu Jiangyong of Lanling, forming the Gao school. In the early Han dynasty, only Yang He's school of the Book of Changes was established as a doctoral school. During the reign of Emperor Xuandi, the schools of Shi, Meng, and Liangqiu were added. During the reign of Emperor Yuan, the school of Jing Shi was established. However, the schools of Fei and Gao never gained official recognition, and only circulated among the people. After the Eastern Han dynasty, the Fei school became prominent, while the Gao school declined. During the Warring States period of the Western Jin dynasty, the schools of Shi and Liangqiu lost their texts, and the schools of Meng, Jing, Fei, and others had no successors. Only the commentaries of Zheng Xuan and Wang Bi (whose courtesy name was Fusi) remained in circulation, with Wang Bi's commentary being especially highly regarded. As for his Xici, there is a missing passage in this text.

孔氏穎達曰：《繫辭》云“河出圖，洛出書，聖人則之”，故孔安國、馬融、王肅、姚信等並云，伏犧得河圖而作《易》，是則伏犧雖得河圖，復須仰觀俯察，以相參正，然後畫卦。伏犧初畫八卦，萬物之象，皆在其中。故《繫辭》曰“八卦成列，象在其中矣”是也。雖有萬物之象，其萬物變通之理，猶自未備。故因其八卦而更重之，卦有六爻，遂重為六十四卦也。《繫辭》曰“因而重之，爻在其中矣”是也。

In the Tang dynasty, Kong Yingda, the author of The Correct Meaning of the Zhou Changes, said that the Great Treatise states, "The Yellow River produced a chart, the Luo River produced a book, and the sage took them as a model." Therefore, Kong Anguo, Ma Rong, Wang Su, Yao Xin, and others all said that Fuxi obtained the Yellow River Chart and thus composed the Zhou Changes. This means that although Fuxi obtained the Yellow River Chart, he still needed to look up at the heavens and down at the earth, comparing and verifying them, before he could draw the trigrams. When Fuxi first drew the Eight Trigrams, the symbols of all things were already included within them. Therefore, the Great Treatise says, "The Eight Trigrams arranged in order contain the images of things." However, although the images of all things were present, the principles of their transformation and interconnection were not yet complete. Therefore, based on the Eight Trigrams, he added layers, making each trigram consist of six lines, thus forming the sixty-four trigrams. The Great Treatise's statement, "By adding layers to the Eight Trigrams, the lines are contained within," refers precisely to this.

然重卦之人，諸儒不同，凡有四說：王輔嗣等以為伏犧重卦，鄭康成之徒以為神農重卦，孫盛以為夏禹重卦，史遷等以為文王重卦。其言夏禹及文王重卦者，案《繫辭》，神農之時，已有蓋取《益》與《噬嗑》。以此淪之，不攻自破。其言神農重卦，亦未為得。今依輔嗣以伏犧既畫八卦，即自重為六十四卦，為得其實。其重卦之意，備在《說卦》，此不具敘。

As to who first combined the eight trigrams into the sixty-four hexagrams, there are different opinions among scholars, with four main views: Wang Bi and others believe it was Fuxi who combined the trigrams, while Zheng Xuan's school holds that it was Shen Nong who did so. Sun Sheng argues that it was the Duke of Yu of the Xia dynasty, and Sima Qian and others believe it was King Wen of Zhou. Those who hold the view that it was either the Duke of Yu or King Wen who combined the trigrams can refer to the account in the Great Treatise, which says that during Shen Nong's time, he invented the plow and opened markets, and it is said that he "roughly took the images of the hexagrams Yi and Sheke." Using this point to evaluate (the original text "lun" is a mistake for "lun"), both views are refuted. The idea that Shen Nong combined the trigrams is still not entirely convincing. Now, following Wang Bi's view, we believe that after Fuxi drew the eight trigrams, he himself combined them into the sixty-four hexagrams, which is most in line with the facts. The purpose of combining the trigrams is thoroughly explained in the Sayings on the Trigrams, so there is no need to elaborate further here.

伏犧之時，道尚質素，畫卦重爻，足以垂法。後代澆訛，德不如古，爻象不足以為教，故作《繫辭》以明之。

In the time of Fuxi, the customs were simple and sincere. Drawing the hexagrams and repeating the lines was enough to establish a standard for future generations. Later, the society became more superficial and deceitful, and people's virtue was not as good as that of the ancients. Therefore, the single use of lines and images was no longer sufficient for moral instruction. Hence, Confucius wrote the Great Treatise to explain these principles.

按《周禮大卜》三易，一曰《連山》，二曰《歸藏》，三曰《周易》。杜子春云：《連山》伏犧，《歸藏》黃帝。鄭康成《易贊》及《易論》云：夏曰《連山》，殷曰《歸藏》，周曰《周易》。鄭康成又釋云：《連山》者，象山之出云，連連不絕；《歸藏》者，萬物莫不歸藏於其中；《周易》者，言易道周普，無所不備。康成雖有此釋，更無所據之文，先儒因此遂為文質之義，皆繁而無用，今所不取。

According to the "Rites of Zhou," the Grand Diviner was in charge of three books of the "Changes": first, the "Lianshan" (Continuous Mountains), second, the "Guicang" (Return and Conceal), and third, the "Zhouyi" (Book of Changes). Du Zichun, a scholar who transmitted the study of the "Rites of Zhou" during the Han dynasty, said that the "Lianshan" belonged to Fuxi, and the "Guicang" belonged to the Yellow Emperor. However, Zheng Xuan, in his works "Yi Zan" and "Yi Lun," stated that the "Lianshan" was used in the Xia dynasty, the "Guicang" in the Yin dynasty, and the "Zhouyi" in the Zhou dynasty. Zheng Xuan further explained that the name "Lianshan" was derived from the continuous clouds between mountains, "Guicang" meant that all things are included within it, and "Zhouyi" meant that the Way of the Changes is comprehensive and pervades everything. Although Zheng Xuan gave these explanations, he did not provide any textual evidence. Later scholars followed his reasoning and extended it to associate the three books of the Changes with the moral values of the three dynasties—respecting virtue, simplicity, and culture—thus creating elaborate theories of transformation between cultural refinement and simplicity. These interpretations were all complicated and useless, and are now entirely discarded.

按《世譜》等群書，神農一曰連山氏，亦曰列山氏，黃帝一曰歸藏氏。既《連山》、《歸藏》並是代號，則《周易》稱周，取岐陽地名，《毛詩》云“周原朊朊”是也。又文王作易之時，正在羑里，周德未興，猶是殷世也，故題周別於殷。以此文王所演，故謂之《周易》，猶《周書》、《周禮》題周以別餘代也。

According to the "Shi Pu" and other texts, the name Shen Nong is also called Lian Shan Shi, and the name Huang Di is also called Gui Cang Shi. Since both "Lian Shan" and "Gui Cang" are names derived from the titles of emperors, then the name "Zhou" in "Zhou Yi" is taken from the name of a place to the south of Qi Mountain. The "Mao Shi" says "Zhou Yuan Wu Wu" (originally written as "Chuan Chuan"), referring to exactly this land. Moreover, when Wen Wang was drawing the Yi, he was imprisoned in You Li, and the achievements of the Zhou dynasty had not yet emerged, it was still the time of the Yin dynasty. Therefore, the name "Zhou" was used to distinguish it from the Yin. Since it was Wen Wang who compiled the Yi, it is called "Zhou Yi," just as "Zhou Shu" and "Zhou Li" use the character "Zhou" to distinguish them from works of other dynasties.

其《周易》繫辭，凡有二說，一說卦辭爻辭，並是文王所作。知者按《繫辭》云 “《易》之興也，其於中古乎，作《易》者，其有憂患乎？”又曰“《易》之興也，其當殷之末世，周之盛德邪？當文王與紂之事邪？”故史遷雲文王囚而演《易》，即是“作《易》者其有憂患乎”。鄭學之徒，並依此說。

There are two opinions regarding who compiled the hexagram statements and line statements of the Zhou Changes. The first opinion holds that both the hexagram statements and the line statements were composed by King Wen. The basis for this is the Great Treatise which says: "The origin of the Book of Changes probably dates back to the middle ages. The person who composed the Book of Changes must have been troubled by worries." It also says: "The origin of the Book of Changes probably coincided with the end of the Shang dynasty and the rise of the Zhou dynasty. It was during the time between King Wen and King Zhou." Therefore, Sima Qian said that King Wen was imprisoned and thus composed the Zhou Changes, which fits the saying "the person who composed the Book of Changes must have been troubled by worries." Scholars following Zheng Xuan all adhere to this view.

二以為驗爻辭多是文王后事，按《升》卦六四“王用亨于岐山”。武王克殷之後，始追號文王為王，若爻辭是文王所制，不應云“王用亨于岐山”。又《明夷》六五“箕子之明夷”。武王觀兵之後，箕子始被囚奴，文王不宜豫言“箕子之明夷”。

A second view argues that the statements in the line statements mostly refer to events after King Wen's death. For example, the fourth line of the卦 of Ascending says, "The king used sacrifices at Qishan." It was only after King Wu destroyed the Shang that he posthumously honored King Wen as "king." If the line statement had been written by King Wen himself, it would not have used the term "king." Another example is the fifth line of the卦 of Brightening Darkness, which says, "Jizi's brightness is obscured." Jizi was only imprisoned as a slave after King Wu's campaign at Mengjin. King Wen could not have predicted this event in advance.

又《左傳》韓宣子適魯，見《易象》云：吾乃知周公之德。周公被流言之謗，亦得為忱患也。驗此諸說，以為卦辭文王，爻辭周公。馬融、陸績等並同此說，今依而用之。所以只言三聖，不數周公者，以父統子業故也。然則《易》之爻辭、蓋亦是文王本意，故但言文王也。

Later, the "Zuo Zhuan" records that Huanzi of the Jin state visited Lu and saw the book "Yi Xiang," saying, "I now understand the virtue of the Duke of Zhou." The Duke of Zhou once suffered slander and was in distress. Verifying these points, it can be determined that the Hexagram Statements originated from King Wen and the Line Statements from the Duke of Zhou. Ma Rong and Lu Ji, among others, held this view, and we now adopt it. The reason for referring to only the "Three Sages" - Fuxi, King Wen, and Confucius - in discussing the "Yi," without including the Duke of Zhou, is because the father oversees the son's endeavors. Therefore, the Line Statements of the "Yi" are largely the original intent of King Wen, so only King Wen is mentioned.

其《彖》、《象》等十翼之辭，以為孔子所作，先儒更無異論。但數十翼亦有多家。

As for the texts known as the "Ten Wings," including the Commentary on the Judgment and the Image Commentary, they have been regarded as composed by Confucius, and previous scholars have not disputed this. However, there are various different methods among schools of thought regarding how exactly to count and divide the Ten Wings.

既文王《易經》本分為上下二篇，則區域各別，《彖》、《象》釋卦，亦當隨經而分。故一家數十翼云：上《彖》一，下《彖》二，上《象》三，下《象》四，上《繫》五，下《繫》六，《文言》七，《說卦》八，《序卦》九，《雜卦》十。鄭學之徒，並同此說，今亦依之。

Since King Wen's "Book of Changes" originally divided into upper and lower parts, with clear distinctions, the "Commentary on the Judgment" and "Image Commentary" being explanations of the hexagrams, they should also be divided into upper and lower sections along with the main text. Therefore, one school of thought counts the "Ten Wings" as follows: the Upper "Commentary on the Judgment" is one, the Lower "Commentary on the Judgment" is two, the Upper "Image Commentary" is three, the Lower "Image Commentary" is four, the Upper "Great Treatise" is five, the Lower "Great Treatise" is six, "The Literary Interpretation" is seven, "The Explanations of the Hexagrams" is eight, "The Order of the Hexagrams" is nine, and "The Miscellaneous Hexagrams" is ten. The school following Zheng Xuan all agree with this division, and it is followed today.

朱子門人問：伏犧始畫八卦，其六十四者，是文王后來重之邪？抑伏犧已自畫邪？看先天圖，則有八卦便有六十四，疑伏犧已有畫矣。曰：《周禮》言三《易》經卦皆八，其別皆六十有四，便見不是文王漸畫。

Zhu Xi's disciples asked: Did Fu Xi first draw the Eight Trigrams, and were the sixty-four hexagrams later drawn by King Wen, or did Fu Xi already draw them? Looking at the "Earlier Heaven Diagram," once the Eight Trigrams are present, the sixty-four hexagrams naturally appear, leading to the suspicion that they were already drawn during Fu Xi's time. Zhu Xi replied: The "Rites of Zhou" states that the three forms of the Book of Changes all have eight trigrams as basic hexagrams and sixty-four as compound hexagrams, indicating that they were not drawn step by step by King Wen.

又問：然則六十四卦名，是伏犧元有，抑文王所立？曰：此不可考。子善問，據十三卦所言，恐伏犧時已有。曰：十三卦所謂蓋取諸《離》、蓋取諸《益》者，言結繩而為網罟，有《離》之象，非觀《離》而始有此也。

Students asked again: Then the names of the sixty-four hexagrams, were they originally present with Fuxi, or did King Wen determine them? Zhu Xi said: This is no longer possible to verify. A disciple named Zi Shan asked: Considering the thirteen hexagrams mentioned in the Great Treatise, which say "making tools and valuing images," perhaps they already existed in Fuxi's time. Zhu Xi said: The thirteen hexagrams which say "generally taking the image of Li" and "generally taking the image of Yi" refer to making nets by tying ropes, whose shape coincides with the image of the Li hexagram. It does not mean that they first saw the Li hexagram before making the nets.

古文《周易》經傳十二篇，東萊呂祖謙伯恭父之所定，而《音訓》一篇，則其門人金華王莘叟所筆受也。某嘗以為易經本為卜筮而作，皆因吉凶以示訓戒，故其言雖約，而所包甚廣。夫子作傳，亦略舉其一端以見凡例而已。

Zhu Xi said: The ancient text of The Zhou Changes consists of twelve chapters, the Classic and the Commentary, which were arranged by Lu Zuxian (styled Boyong) of Donglai; there is also a chapter called "Yin Xun," which was recorded by his disciple Wang Xinsou of Jinhua. I have always believed that The Book of Changes was originally composed for divination, using auspicious and inauspicious signs to instruct and warn people. Although the language is concise, its scope is very broad. When Confucius wrote the Commentary, he merely briefly illustrated one aspect to reveal the general principles.

然自諸儒分經合傳之後，學者便文取義，往往未及玩心全經，而遽執傳之一端以力定說。於是一卦一爻，僅為一事，而《易》之為用，反有所局，而無以通乎天下之故。若是者，某蓋病之，是以三復伯恭父之書而有發焉，非特為其章句之近古而已也。

However, since various schools have split the classic text and combined the commentary into it, scholars have been eager to take meanings from the text based on superficial interpretations. Often they have not thoroughly understood the entire classic before hastily establishing fixed interpretations from a particular part of the commentary. Thus, each hexagram and line has been regarded as an isolated matter, and the function of the Book of Changes has become limited, unable to fully grasp the principles governing all worldly affairs. I have always considered this situation a drawback, so I have repeatedly read this book by Lu Boyong and felt deeply inspired by it, not merely because its chapter divisions are close to the ancient versions.

呂氏祖謙曰：漢興，言《易》者六家，獨費氏傳古文《易》，而不立於學官，劉向以中古文《易經》校施盂梁邱經，或脫去無咎、悔亡，惟費氏經與古文同，然則真孔氏遺書也。東京馬融、鄭康成皆力費氏學，其書始盛行。今學官所列王弼《易》，雖宗莊老，其書固鄭氏書也。

Lü Zuxian said: After the Han dynasty rose, there were six schools interpreting the Book of Changes. Only Fei Zhi's school preserved the ancient text version of the Book of Changes, but it was not established in the official schools. Liu Xiang compared the ancient text version of the Book of Changes in the palace with the versions of Shi Chou, Meng Xi, and Liang Qiu He. He found that the three versions had missing words such as "wu jiao" and "hui wang", but Fei Zhi's version matched the ancient text version. This shows that Fei Zhi's version is indeed the true transmission from the Confucian school. During the Eastern Han dynasty, Ma Rong and Zheng Xuan both devoted themselves to Fei Zhi's school, and this book then became popular. The version of the Book of Changes by Wang Bi, currently listed in the official schools, although it follows the doctrines of Laozi and Zhuangzi, actually relies on the version transmitted by Zheng Xuan's school.

費氏《易》在漢諸家中最近古，最見排擯，千載之後，巋然獨存，豈非天哉！自康成、輔嗣合《彖》、《象》、《文言》於經，學者遂不見古本。近世嵩山晁氏編古《周易》，將以復於其舊。而其刊補離合之際，覽者或以為未安。祖謙謹因晁氏書參考傳記，復定為十二篇。篇目卷帙，一以古為斷。

Fei's version of the Book of Changes was closest to the ancient text among the various schools in the Han dynasty, yet it was most rejected at that time. However, after a thousand years, it remained alone and intact, is this not the will of heaven? Since Zheng Xuan and Wang Bi included the Commentary on the Judgment, the Image Commentary, and the Wenyan within the main text, scholars have no longer seen the original appearance of the ancient text. Recently, Chao Shuozhi from Song Mountain compiled an ancient version of the Zhou Changes, intending to restore its original form, but the places where he deleted, supplemented, and divided the text have caused some readers to find them inappropriate. I, Lü Zuxian, carefully follow Chao's book and further refer to various transmitted annotations and historical records, and have reorganized it into twelve chapters; the division of chapters and volumes is entirely based on the ancient text.

文王卦下之辭謂之《彖》，孔子序述其《彖》之意而已，故名其篇曰《彖》。使文王卦下之辭不謂之《彖》，孔子何為言“知者觀其《彖》辭則思過半矣。 ”爻下辭謂之《象》，爻辭多文王后事，故諸說皆以為爻辭出於周公。

King Wen's statements attached to the hexagrams are called "Tuan." Confucius merely explained the meaning of these statements, so he also titled his own work "Tuan." If King Wen's statements attached to the hexagrams were not called "Tuan," why would Confucius say, "The wise person only needs to look at the 'Tuan' statements and has already thought through most of it"? The statements attached to the lines are called "Xiang." The line statements mostly record events after King Wen's time, so all schools believe the line statements were composed by the Duke of Zhou.

大象，卦畫是也。天地水火雷風山澤，觀卦畫則見其象也。《大象》之辭，如“天行健，君子以自強不息”之類；《小象》，釋周公之辭，如“潛龍勿用，陽在下也”之類，皆象之傳也。經，文王周公所作也。傳，孔子所作也。司馬談《論六經要指》引“天下同歸而殊塗，一致而百慮”，謂之“易大

The term "Great Image" refers to the hexagram itself, which depicts the eight fundamental phenomena: heaven, earth, water, fire, thunder, wind, mountain, and marsh. By looking at the hexagram image, one can immediately perceive these elements. The text of the Great Image Commentary, such as "Heaven's movement is vigorous; the gentleman should strive for self-improvement without ceasing," explains the overall meaning of the hexagram. The Small Image Commentary, on the other hand, interprets the line statements composed by the Duke of Zhou, such as "The hidden dragon should not be used, for the yang is at the bottom." Both the Great and Small Image Commentaries belong to the category of texts explaining the "image." Therefore, the "Classic" was composed by King Wen and the Duke of Zhou, while the "Commentary" was written by Confucius. Sima Tan's "On the Essentials of the Six Schools" once quoted the two lines "The world converges to the same destination but follows different paths; it reaches the same goal through various considerations," and called it "易大." However, the original text here is missing some characters, and it should be "易大传."

稅氏與權曰：按呂汲公元豐王戌昉刻《周易》古經十二篇於成都學官，景迂晁生建中靖國辛巳併為八篇，號《古周易》，繕寫而藏於家。巽巖李文簡公紹興辛未謂北學各有師授，經名從呂，篇第從晁，而重刻之。逮淳熙壬寅，新安朱文公表出東萊呂成公《古文周易經傳音訓》，乃謂編古《易》自晁生始。豈二公或不見汲公蜀本與？然成公則議晁生並上下經為非，而文公《易本義》，則篇第與汲公吻合。

Taxes and authority: In the year Renxu of the Song Dynasty's Shenzong Emperor, Lü Dafang, who was granted the title of Lord of Jiju, first printed the ancient twelve chapters of the Zhou Changes in Chengdu's official school. In the year Xinwei of the Song Dynasty's Huizong Emperor's Jianzhong Jingguo period, Chao Shuozhi, who styled himself Jingyu, combined them into eight chapters, named them "Ancient Zhou Changes," and copied and kept them at home. In the year Xinwei of the Song Dynasty's Gaozong Emperor's Shaoxing period, Li Tao, who styled himself Xunyan and was posthumously honored as Wenjian, believed that scholars in the north had different lineages, so he continued to use Lü Dafang's version of the text and Chao Shuozhi's arrangement of chapters, and reprinted them. By the year Renyin of the Song Dynasty's Xiaozong Emperor's Chunxi period, Zhu Xi of Xin'an, who was posthumously honored as Wen Gong, praised Lü Zuxian of Donglai, who was posthumously honored as Cheng Gong, for his "Ancient Text Zhou Changes Commentary Pronunciation and Explanation," and even claimed that the compilation of the ancient version of the Changes began with Chao Shuozhi. Could it be that Lü and Zhu had never seen Lü Dafang's Sichuan edition? However, Lü Zuxian once criticized Chao Shuozhi for combining the upper and lower classics into one as a mistake, while Zhu Xi's arrangement in his "Original Meaning of the Zhou Changes" coincided completely with Lü Dafang's version.

王氏應麟曰：《說卦釋文》引《荀爽九家集解》，得八卦逸象三十有一。隋、唐《志》十卷，唯《釋文序錄》列九家名氏，雲不知何人所集，稱荀爽者，以為主故也。其序有荀爽、京房、馬融、鄭康成、宋衷、虞翻、陸績、姚信、翟子玄為《易義》，注內又有張氏，朱氏，並不詳何人。

Wang Yinglin said that Lu Deming, in his commentary on "Shuo Gua" in "Jing Jing Xishu", cited "Xun Shuang Jiujia Jiejie" and obtained thirty-one points about the lost images of the Eight Trigrams. Both "Sui Shu · Jingji Zhi" and "Tang Shu · Yiwén Zhi" record this book as ten volumes. Only "Jing Jing Xishu · Xulü" lists the names of the "nine families", and says it is unknown who compiled it, but it is titled "Xun Shuang" because it mainly follows Xun Shuang's school. The preface lists the works of nine people: Xun Shuang, Jing Fang, Ma Rong, Zheng Xuan, Song Zhong, Yu Fan, Lu Ji, Yao Xin, and Zhai Ziyan, all of whom wrote commentaries on the "Yi". The annotations also mention the Zhang family and the Zhu family, but it is unclear who they are.

荀悅《漢紀》云，馬融著《易解》，頗生異說。爽著《易傳》，據爻象承應陰陽變化之義，以十篇之文解說經意。由是兗豫言易者，咸傳荀氏學，今其說見於李鼎祚《集解》。

Xun Yue's "Han Ji" says: Ma Rong wrote "Yi Xie," which contains many original and distinctive interpretations; Xun Shuang's "Yi Zhuan," however, based on the concepts of yao positions' bearing, riding, responding, and the principles of yin and yang changes, used the ten "Wing" texts to explain the meaning of the classic text. Since then, those in Yanzhou and Yuzhou regions who interpreted the Yi have all followed Xun's school of thought; today, Xun's teachings are preserved in Li Dingzuo's "Collected Explanations of the Zhou Changes" from the Tang dynasty.

司馬氏遷曰：《易》本隱以之顯，《春秋》推見至隱。

Simatai said: The Book of Changes starts from the hidden heavenly ways and extends to the manifest human affairs; the Spring and Autumn Annals begins with the clear historical events and probes into the hidden principles and meanings.

班氏固曰：六藝之文，《樂》以和神，《詩》以正言，《禮》以明體，《書》以廣聽，《春秋》以斷事。五者蓋五常之道，相須而備，而《易》為之原，故曰“《易》不可見，則乾坤或幾乎息矣”。言與天地為終始也。

Ban Gu said: The texts of the Six Classics, the Music is used to harmonize people's spirits, the Poetry is used to correct people's speech, the Rites are used to clarify people's status and propriety, the Documents are used to broaden one's knowledge, and the Spring and Autumn Annals are used to judge right and wrong. These five correspond to the five constant virtues of benevolence, righteousness, propriety, wisdom, and faith, and they rely on each other to be complete. The Book of Changes, however, is their common origin. Therefore, the Great Treatise says, "If the Book of Changes is not seen, the Qian and Kun trigrams would soon come to a halt," meaning that the Book of Changes begins and ends with the heavens and earth.

王氏弼曰：夫《彖》者何也？統論一卦之體，明其所由之主者也。故六爻相錯，可舉一以明也。剛柔相乘，可立主以定也。自統而尋之，物雖眾，則知可以執一御也。由本以觀之，義雖博，則知可以一名舉也。故舉卦之名，義有主矣。“觀其彖辭，則思過半矣”。

Wang Bi said: What is the "tuan" (彖)? It refers to a general discussion of the whole hexagram, indicating the main line from which the hexagram arises. Therefore, although the six lines are intermingled, one line can be selected to explain the entire hexagram; although yin and yang lines may be in mutual opposition, one main line can be established to determine the meaning of the hexagram. By seeking from the overall perspective, even though things are numerous, one can understand that one can grasp many by holding onto one; by observing from the fundamental aspect, even though principles are extensive, one can know that one term can summarize them all. Therefore, once the name of the hexagram is given, its meaning is already established. This is exactly what the "Great Treatise" says: "By looking at its tuan passage, one has already thought through most of it."

一卦五陽而一陰，則一陰為之主。五陰而一陽，則一陽為之主。夫陰之所求者陽也，陽之所求者陰也。陽苟一焉，五陰何得不同而歸之？陰苟只焉，五陽何得不同而從之？故陰爻雖賤，而為一卦之主者，處其至少之地也。或有遺爻而舉二體者，卦體不由乎爻也。繁而不優亂，變而不憂感，約以存博，簡以濟眾，其唯《彖》乎！

In a single hexagram, if there are five yang lines and one yin line, that single yin line becomes the master of the entire hexagram. If there are five yin lines and one yang line, that single yang line becomes the master of the entire hexagram. Yin seeks yang, and yang seeks yin. Since there is only one yang line, how could the five yin lines not all turn toward it? Since there is only one yin line, how could the five yang lines not all follow it? Therefore, although the yin line is in a low position, it can become the master of the hexagram precisely because it is in the minority. There are also interpretations that disregard the lines and only consider the upper and lower trigrams, because the structure of the hexagram does not depend on a single line. Though the details are numerous, there is no confusion; although the changes are unpredictable, there is no confusion. Using simplicity to preserve breadth, and using ease to assist in understanding many things, only the *Tong* (彖) can achieve this.

夫爻者何也？言乎變者也。變者何也？情偽之所為也。是故“情偽相感”，遠近相追，“愛惡相攻”，屈伸相推。“非天下之至變，其孰能與於此哉！”是故卦以存時，爻以示變。

What is a "yao"? It refers to change. And what causes change? It arises from the sincerity and hypocrisy of human affairs. Therefore, the "Great Treatise" says, "Sincerity and hypocrisy respond to each other; the distant and near pursue each other; love and hatred attack each other; bending and stretching shift into one another." It continues, "If it is not the most changeable thing in the world, how could it be involved in such a situation!" Thus, a hexagram is used to preserve a situation, while a yao is used to show the changes within it.

夫卦者時也，爻者適時之變者也。時有否泰，故用有行藏。卦有小大，故辭有險易。

The hexagram represents a particular situation or context, while the lines represent various changes that adapt to this situation. Since a situation may be obstructed or smooth, human actions may involve taking action to follow the right path or withdrawing to protect oneself. Hexagrams with a dominant yin and softness are called "small," while those with a dominant yang and strength are called "great." Therefore, the statements of the lines differ between dangerous and easy situations.

一時之制，可反而用也。一時之吉，可反而凶也。故卦以反對，而爻亦皆變。尋名以觀

The principles applicable to a particular situation may be reversed when applied to a different situation; what is auspicious in one context may become inauspicious in another. Therefore, the sixty-four hexagrams are arranged in pairs of "opposites," where one hexagram is the reverse of another, and the corresponding lines are also transformed. Following the hexagram names to examine this—there is a missing text in the original.

夫象者，出意者也；言者，明象者也。盡意莫若象，盡象莫若言。言生於象，故可尋言以現象。象生於意，故可尋象以觀意。意以象盡，象以言著。故言者所以明象，得象而忘言。象者所以存意，得意而忘象。存言者，非得象者也；存象者，非得意者也。

"The 'image' (xiàng) is used to express the mind's meaning, and 'speech' (yán) is used to clarify the image. To fully express meaning, nothing is better than the image; to fully express the image, nothing is better than speech. Speech arises from the image, so one can follow speech to see the image; the image arises from meaning, so one can follow the image to observe the meaning. Meaning is fully expressed through the image, and the image is clearly manifested through speech. Therefore, the function of speech is to clarify the image; once the image is obtained, one should forget speech. The function of the image is to preserve meaning; once the meaning is obtained, one should forget the image. Those who cling to speech are actually not grasping the image; those who cling to the image are actually not grasping the meaning."

象生於意而存象焉，則所存者乃非其象也。言生於象而存言焉，則所存者乃非其言也。

The image arises from the mind. If one clings rigidly to the image, what is held onto is no longer the true image. Words arise from the image. If one clings rigidly to words, what is held onto is no longer the true word.

然則忘象者，乃得意者也；忘言者，乃得象者也。爻苟合順，何必坤乃為牛？義苟應健，何必乾乃為馬？而或者定馬於乾，案文責卦，有馬無乾，則偽說滋漫，難可紀矣。互體不足，遂及卦變。變又不足，推致五行。一失其原，巧喻彌甚。縱復或值，義無所取。

Thus, those who can forget the image are truly content; those who can forget the words are truly grasping the image. As long as the line meanings conform to flexibility and gentleness, why must the Hexagram Kūn be taken as an ox? As long as the hexagram meaning corresponds to strength and vigor, why must the Hexagram Qián be taken as a horse? Yet some insist on attaching "horse" exclusively to Qián, and follow the text to investigate the hexagram image. When encountering a mention of "horse" in the text but no Qián in the hexagram, endless baseless interpretations arise, too numerous to recount. When the method of mutual relations fails, they resort to the theory of hexagram transformation; when that fails, they push further to the Five Phases. Once the root is lost, ingenious analogies become even more absurd. Even when occasionally coinciding, they have no merit in terms of meaning.

蓋存象忘意之由也。忘象以求其意，義斯見矣。

These are the drawbacks caused by rigidly adhering to the images of the trigrams while forgetting their original meaning. Conversely, if we forget the images and seek the meaning they intend to convey, the principles and reasoning of the trigrams and lines will naturally become evident.

按象無初上得位失位之文，又《繫辭》但論三五、二四同功異位，亦不及初上，何乎？唯《乾》上九《文言》云“貴而五位”，《需》上六云“雖不當位”。若以上為陰位邪？則《需》上六不得云“不當位”也。若以上為陽位邪？則乾上九不得云“貴而無位”也。陰陽處之，皆云非位，而初亦不說當位失位也。

Wang Bi further explains: The Image Commentary never mentions anything about the first line or the top line being "in position" or "out of position." The Great Treatise only discusses the three and five, and the two and four, as having the same function but different positions, and does not involve the first and top lines. Why is this so? Only the "Wenyan" of the top line of the Qian hexagram says "position is noble but there is no position" (the original "five position" is a mistake for "no position"). The Xu hexagram's top line says "although not in position." If the top position is considered a yin position, then the top line of Xu, which is yin in a yin position, should not be said to be "not in position." If the top position is considered a yang position, then the top line of Qian, which is yang in a yang position, should not be said to be "noble but without position." This shows that both yin and yang lines in the top position are said to not have a "position," and the first line is also not discussed in terms of being in or out of position.

然則初上者，是事之終始，無陰陽定位也。故乾初謂之“潛”，過五謂之“無位”，未有處其位而云“潛”，有位而云“無”者也。歷觀眾卦，盡亦如之。初上無陰陽定位，亦以明矣。位者，列貴賤之地，待才用之宅也。爻者，守位分之任，應貴賤之序者也。

Thus, the first line and the top line represent the beginning and the end of an affair, and they originally do not have fixed yin and yang positions. Therefore, the first line of the Qian hexagram is called "qian" (hidden), and after the fifth line, it is called "wuwei" (without position); there is no case where someone is not in a position yet described as "hidden," nor is there a case where someone is already in a position yet described as "without." When examining all the hexagrams, this is the case. Thus, it is clear that the first and top lines do not have fixed yin and yang positions. The term "wei" refers to the place of rank and status, a position waiting for someone to fulfill it with ability. The term "yao" refers to the person who holds this position, corresponding to the order of rank and status.

位有尊卑，爻有陰陽。尊者陽之所處，卑者陰之所履也。故以尊為陽位，卑為陰位。去初上而論位分，則三五各在一卦之上，亦何得不謂之陽位？二四各在一卦之下，亦何得不謂之陰位？初上者，體之終始，事之先後也。故位無常分，事無常所，非可以陰陽定也。

Positions have distinctions of respect, and lines have distinctions of yin and yang. The honorable position is where yang resides, and the humble position is where yin resides. Therefore, the honorable position is considered yang position, and the humble position is considered yin position. If we disregard the first and top lines when discussing positions, then the third line and fifth line are each located at the top of the lower trigram and upper trigram respectively, so how can they not be considered yang positions? The second line and fourth line are each located at the bottom of the lower trigram and upper trigram respectively, so how can they not be considered yin positions? As for the first line and top line, they are the beginning and end of the entire hexagram, the start and conclusion of an affair, so their positions have no fixed rules, and the matters they represent have no fixed locations, so they cannot be defined by yin and yang.

尊卑有常序，終始無常主，故《繫辭》但論四爻功位之通例，而不及初上之定位也。然事不可無終始，卦不可無六爻，初上雖無陰陽本位，是終始之地也。統而論之，爻之所處則謂之位。卦以六爻為成，則不得不謂之六位時成也。

Between the superior and inferior there is a fixed order, but the beginning and end do not have a fixed master. Therefore, the Great Treatise only discusses the general functions and positions of the second, third, fourth, and fifth lines, without involving the first and top lines. However, things cannot lack a beginning and an end, and a hexagram cannot be missing its six lines. Although the first and top lines do not have the positions of yin and yang, they are still the places of beginning and end. In summary, the place where a line is located is called 'position'; since a hexagram consists of six lines, it must be referred to as the 'six positions forming the time' mentioned in the Commentary on the Judgment of the Qian hexagram.

凡《彖》者，統論一卦之體者也。《象》者，各辯一爻之義者也。故《履》卦六三為兌之主，以應於乾；成卦之體，在斯一爻。故《彖》敘其應，雖危而亨也。《象》則各言六爻之義，明其吉凶之行。去六三成卦之體，而指說一爻之德，故危不獲亨而見咥也。《訟》之九二，亦同斯義。

In general, the Commentary on the Judgment discusses the overall meaning of a hexagram, while the Image Commentary (referring to the Small Image Commentary) analyzes the meaning of each line separately. Therefore, in the hexagram of Footsteps, the line Six in the Third is the main line of the lower trigram兑 (Lake), and it corresponds to the trigram乾 (Heaven) above. The formation of the entire hexagram depends crucially on this line, so the Commentary on the Judgment mentions its correspondence with the upper trigram, stating that although it is in a dangerous position, it ultimately achieves success. The Image Commentary, however, explains the meaning of each line separately, indicating their trends of fortune and misfortune. It ignores the role of line Six in the Third in forming the hexagram as a whole, and instead focuses solely on the virtue of this line itself, hence stating that it is in a dangerous position and fails to achieve success, being bitten by a tiger. The case of line Nine in the Second of the hexagram of Dispute follows the same principle.

一卦之體，必由一爻為主，則指明一爻之美，以統一卦之義，《大有》之類是也。卦體不由乎一爻，則全以二體之義明之，《豐》卦之類是也。

If the structure of a single hexagram is indeed dominated by a particular line, it indicates the virtue of that line and uses it to encompass the meaning of the entire hexagram. For example, in the hexagram Da You, the line six in the fifth position uses a single yin line to govern five yang lines. However, if the structure of the hexagram does not depend on a single line, then the meaning is fully explained by the significance of the upper and lower trigrams. For example, in the hexagram Feng, the trigram Li (Fire) is at the bottom and Zhen (Thunder) is at the top.

薛收問一卦六爻之義，王氏通曰：卦也者，著天下之時也。爻也者，效天下之動也。

Xue Shou asked his teacher about the meaning of the six lines in a hexagram. Wang Tong (a great scholar of the Sui dynasty, posthumously honored as Wen Zhong Zi by his disciples) answered: What is called a hexagram is to show the situation of the world; what is called a line is to imitate the movement of the world.

趨時有六動焉，吉凶悔吝所以不同也。收曰：敢問六爻之義。曰：六者非它也，三才之道？誰能過乎？

There are six ways of acting in accordance with the circumstances, which is why each line is either auspicious, ominous, regretful, or difficult. Xue Shou asked again: Please explain the specific meaning of the six lines. Wang Tong replied: The six lines are not anything else, but simply the way of Heaven, Earth, and Humanity, the three elements, each occupying two lines. Who could go beyond this scope?

孔氏穎達曰：《易》者，變化之總名，改換之殊稱。自天地開闢，陰陽運行，寒暑

Kong Yingda said: The term "Yi" refers to the general name of change, also known as the alternative term for transformation. Since the creation of heaven and earth, yin and yang have been continuously in motion, with the coming of cold followed by the arrival of heat — the original text here is missing some characters.

乾坤者，陰陽之本始，萬物之祖宗，故為上篇之始而尊之也。離為日，坎為月，日月之道，陰陽之經，所以始終萬物，故以坎離為上篇之終也，《咸》、《恆》者，男女之始，夫婦之道，人道之興，必由夫婦，所以奉承祖宗，為天地之主，故為下篇之始而貴之也，《既濟》《未濟》為最終者，所以明戒慎而全王道也。以此言之，則上下二篇，文王所定。

The hexagrams Qian and Kun are the fundamental beginnings of yin and yang, the ancestors of all things, so they are placed first in the Upper Canon to show respect. Li represents the sun, and Kan represents the moon. The movement of the sun and moon is the constant path of yin and yang, through which all things come to an end and begin again, so Li and Kan are used as the concluding hexagrams of the Upper Canon. The hexagrams Xian and Heng discuss the beginning of the union between male and female and the way of enduring marital harmony. The emergence of human relationships necessarily begins with husband and wife, from which one ascends to ancestors and descends to be the masters of the world, so they are placed first in the Lower Canon to show importance. The hexagrams Ji Ji and Wei Ji are used as the final two hexagrams to emphasize the meaning of being cautious and careful in order to preserve the Way of the King. Thus, the division of the Book of Changes into Upper and Lower Canons was established by King Wen.

周子曰：聖人之精，畫卦以示；聖人之蘊，因卦以發。卦不畫，聖人之精不可得而見；微卦，聖人之蘊殆不可悉得而聞。《易》何止五經之原，其天地鬼神之奧乎！

Zhou Dunyi said: The most refined understanding in the mind of the sage is revealed through the drawing of hexagrams; the principles contained within the sage's heart are expressed through the images of the hexagrams. If the hexagrams had not been drawn, the subtle aspects of the sage would have remained unseen; without the hexagrams, the principles the sage had stored within might not have been fully heard. The Book of Changes is not merely the origin of the Five Classics, but rather the very essence of heaven and earth, ghosts and spirits, the profound and mysterious aspects of the universe!

邵子曰：天變而人效之，故“元亨利貞”。《易》之變也，人行而天應之，故“吉凶悔吝”。《易》之應也，以“元亨”為變，則“利貞”為應。以“吉凶”為應，則“悔吝”為變。元則吉，吉則利應之。亨則凶，凶則應之以貞。悔則古，吝則凶，是以變中有應，應中有變也。

Shao Yong said: The heavenly way changes, and people follow it, so there are the four virtues of "Yuan, Heng, Li, Zhen," which is the "change" discussed in the Book of Changes; people take action, and heaven responds to it, so there are the four aspects of "Ji, Xiong, Hui, Lin," which is the "response" discussed in the Book of Changes. If "Yuan Heng" is considered as change, then "Li Zhen" is response; if "Ji Xiong" is considered as response, then "Hui Lin" is change. At the beginning, Yuan leads to Ji, and obtaining Ji is responded to with Li; Heng reaches its peak and turns into Xiong, and encountering Xiong is responded to with holding to Zhen. Hui can turn toward Ji (the original text's "Gǔ" is a mistake for "Ji"), and Lin ultimately leads to Xiong. This shows that change contains response, and response contains change.

變中之應，天道也，故元為變，則亨應之；利為變，則應之以貞。應中之變，人事也，故變則凶，應則吉，變則吝，應則悔也。悔者吉之先，而吝者凶之本，是以君子從天不從人。

In the process of change, the corresponding aspect belongs to the heavenly way. Therefore, "original" (yuan) is change, and "prosperous" (heng) comes in response; "beneficial" (li) is change, and "upright" (zhen) comes in response. In the aspect of response, the change belongs to human affairs. Therefore, when there is a change, it leads to misfortune; when there is a response, it brings good fortune. A change leads to regret, while a response leads to remorse. Regret is a premonition of good fortune, and regret is the root of misfortune. Therefore, the gentleman in dealing with affairs would rather follow the natural course of the heavenly way, rather than yield to personal desires.

易有意象，立意皆所以明象。統下三者，有言象，不擬物而直言以明事；有像象，擬一物以明意；有數象，“七日”“八月”“三年”“十年”之類是也。

Shao Yong also said that in the Yi, there is something called "yi xiang" or "intentional image." Whenever an intention is established, it is to explain the hexagram. It encompasses three categories. The first is "yan xiang," which does not compare to a specific object, but directly uses words to explain an event. The second is "xiang xiang," which uses a physical object as a comparison to express the intention. The third is "shu xiang," such as in the line statements, where numbers like "seven days," "eight months," "three years," and "ten years" are used to represent images through numbers.

張子曰：大《易》不言有無，言有無，諸子之陋也。

Zhang Zai said: The great Doctrine of the Book of Changes only speaks of the ebb and flow of yin and yang, without distinguishing between "being" and "non-being." To begin with arguments about being and non-being is the narrow-mindedness of the School of the Hundred Schools, especially the Daoist and Confucian schools.

《易》為君子謀，不為小人謀。故撰德於卦，雖爻有小大，及繫辭其爻，必告以君子之義。

The Book of Changes is meant to plan for the gentleman, not for the petty person. Therefore, in the hexagrams, moral virtues are recorded. Although each line is distinguished as yin-softness representing 'small' and yang-hardness representing 'great', when these lines are given explanatory texts, they always use the principles that the gentleman should follow to warn people.

程子曰：有理而後有象，有象而後有數。得其義，則象數在其中矣。必欲窮象之隱微，盡數之毫忽，乃尋流逐末，術家之所尚，非儒者之所務也，管輅、郭璞之學是也。

Cheng Yi said: There is first principle, then there is image; there is first image, then there is number. As long as one grasps the meaning and principle, the image and number are naturally included within them. If one insists on investigating the most subtle aspects of physical forms and calculating the minutest details of numbers, this is following the stream to chase the end, a pursuit favored by those who practice divination techniques, not something that scholars of the Confucian tradition should focus on. The divinatory practices of Guan Lu of the Three Kingdoms period and Guo Pu of the Jin dynasty fall into this category.

理無形也，故因象以明理。理見乎辭矣，則可由辭以觀象。故曰：得其義，則象數在其中矣。

Reason itself has no form, so it must be explained through hexagrams; since reason has already appeared in the line statements, one can then observe the hexagrams through the words. Therefore, it is said that as long as one grasps the meaning, the images and numbers are naturally included within it.

看《易》且要知時，凡六爻人人有用，聖人自有聖人用，賢人自有賢人用，眾人自有眾人用，學者自有學者用，君有君用，臣有臣用，無所不通。

Reading the Book of Changes first requires understanding "time." The six lines (yao) are useful for everyone: the sage uses them in his own way, the virtuous person uses them in his own way, the common people use them in their own way, the scholar uses them in his own way, the ruler uses them in his own way, the minister uses them in his own way, and they are universally applicable.

作《易》者，自天地幽明，至於昆蟲草木之微，無一而不合。

The sages who composed the Book of Changes considered the great transformations of darkness and light in the universe, as well as the subtle creatures and plants, and found that nothing does not conform to the principles of the hexagrams and lines.

陰之道，非必小人也，其害陽則小人，其助陽成物則君子也。利非不善也，其害義則不善也，其和義則非不善也。

The path of yin is not necessarily that of a petty person; yin is considered petty only when it hinders yang. If yin supports yang and contributes to the flourishing of all things, then it is considered a gentleman. "Benefit" is not inherently evil; benefit is considered evil only when it harms righteousness. If benefit harmonizes with righteousness, then it is not evil.

《傳序》云：《易》，變易也，隨時變易以從道也。其為書也，廣大悉備，將以順性命之理，通幽明之故，盡事物之情，而示開物成務之道也。聖人之憂患後世，可謂至矣。

In his preface to Yichuan's Commentary on the Changes, Cheng Yi says: The Book of Changes is about change, changing with the times and following the Way. This book is vast and comprehensive, covering everything. Its purpose is to follow the principles of nature and destiny, to connect the hidden and the manifest, to exhaust the true nature of things, and thus to show people the way to open up all things and achieve their undertakings. The sages' deep concern for future generations can be said to have reached its peak.

去古雖遠，遺經尚存。然而前儒失意以傳言，後學誦言而忘昧。自秦而下，蓋無傳矣。

Although the ancient times are far away, the classics left by the sages are still preserved. However, the earlier Confucian scholars did not grasp the original meaning but passed down their own interpretations. Later scholars merely recited the words without understanding their meaning. Since the Qin dynasty, the true transmission of the Book of Changes has probably been lost.

予生千載之後，悼斯文之湮晦，將俾後人沿流而求源，此《傳》所以作也。 “《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。”吉凶消長之理，進退存亡之道備於辭，推辭考卦，可以知變，象與占在其中矣。

I was born after many generations, lamenting that this discipline has become obscure and lost, and I wish for future generations to be able to follow the flow and seek the origin. This is the reason I wrote the Yichuan Commentary on the Changes. The Great Treatise says: "The Book of Changes contains four principles of the sage's way: those who use it to express words value its words, those who use it to act value its changes, those who use it to make objects value its symbolic images, and those who use it for divination value its judgments." The principles of good and bad fortune increasing and decreasing, and the paths of advancement, retreat, existence, and demise are all contained within the words; by exploring the words and examining the hexagrams, one can understand the changes, and the images and judgments are also included within them.

“君子居則觀其象而玩其辭，動則觀其變而玩其占。”得其辭，不達其意者有矣。未有不得於辭，而能通其意者也。至微者理也，至著者象也，體用一源，顯微無間。觀會通以行其典禮，則辭無所不備。故善學者求言必自近，易於近者，非知言者也。予所傳者辭也。由辭以得其意，則在乎人焉。

The Xici Zhuan says: "A gentleman, when at ease, observes the hexagrams and contemplates the line statements; when acting, he observes the changing lines and contemplates the divination judgments." Some people understand the words but fail to grasp their meaning, yet none can comprehend the meaning without first understanding the words. The most subtle is principle, the most evident is the image, yet principle and application arise from the same source, and the evident and the subtle are not separated. By observing the points where things connect and merge, one can apply them to promote rituals and laws, so the principles contained in the hexagram and line statements are all-encompassing. Therefore, those skilled in learning must begin with the words; those who regard the words as too easy do not truly understand them. What I have passed down is only the words; whether one can grasp their original meaning depends on the reader himself.

《易》之為書，卦爻彖象之義備，而天地萬物之情見，聖人之憂天下來世其至矣。

The Book of Changes contains fully the meanings of hexagrams, lines, images, and interpretations. Thus, the true nature of heaven and earth and all things under the sky is revealed. The profound concern of the sage for the world and future generations has reached its peak.

先天下而開其物，後天下而成其務。是故極其數，以定天下之象；著其象，以定天下之吉凶。六十四卦，三百八十四爻，皆所以順性命之理，盡變化之道也。散之在理，則有萬殊；統之在道，則無二致。所以“易有太極，是生兩儀”。“太極”者道也，“兩儀”者陰陽也。陰陽一道也，“太極”無極也。

The sage anticipated the people of the world and opened up the principles of all things, then followed the people of the world and accomplished the affairs of the people. Therefore, he deduced the numbers of the divination methods to determine the images of the world, and made these images clear to judge the auspicious and inauspicious. The sixty-four hexagrams and the 384 lines are all used to follow the principles of life and death and to exhaust the ways of change. When considered separately, they have myriad differences; when considered as a whole, they are all one. Therefore, the Great Treatise says, "The Book of Changes has the Supreme Ultimate, and the Supreme Ultimate gives rise to the two principles." The "Supreme Ultimate" refers to the Dao, and the "two principles" refer to yin and yang. When yin and yang come together, they still belong to one Dao, and the Supreme Ultimate itself is the formless and boundless "No Ultimate."

萬物之生，“負陰而抱陽”，莫不有太極，莫不有兩儀，絪縕交感，變化不窮，形一受其生，神一發其智，情偽出焉，萬緒起焉，《易》所以定吉凶而生大業。故《易》者，陰陽之道也；卦者，陰陽之物也；爻者，陰陽之動也。卦雖不同，所同者奇偶。爻雖不同，所同者九六。

The generation of all things is as the "Dao De Jing" says, "carrying yin on its back and embracing yang within," each thing possessing its own Taiji, each possessing yin and yang. The two energies intertwine and interact, producing endless transformations. When form is received and life is born, when spirit is activated and wisdom arises, true feelings and falsehoods emerge, and myriad complexities arise. The "Book of Changes" is used to determine good and evil, and to initiate great undertakings. Therefore, the "Book of Changes" is the principle of yin and yang; the hexagrams are the forms of yin and yang; the lines are the movement of yin and yang. Although the hexagrams differ, they share odd and even lines; although the lines differ, they share the numbers nine and six (the odd line is called nine, the even line is called six).

是以六十四卦為其體，三百八十四爻互為其用。遠在六合之外，近在一身之中。暫於瞬息，微於動靜。莫不有卦之象焉，莫不有爻之義焉。至哉《易》乎！其道至大而無不包，其用至神而無不存。時固未始有一，而卦亦未始有定象。事固未始有窮，而爻亦未始有定位。

Therefore, the sixty-four hexagrams form the body, and the 384 lines interact to form the application. Far away, they reach beyond the heavens and the four directions; near at hand, they are within one's own body. Brief as a moment or an inhalation, subtle as a movement or stillness, each has its corresponding hexagram and each has its corresponding line meaning. How great is the Book of Changes! Its way is extremely vast and encompasses everything, its application is extremely mysterious and present everywhere. The situation has never been fixed as one thing, so the hexagrams have never had a fixed image; matters have no end, so the lines have never had a fixed position.

以一時而索卦，則拘於無變，非易也。以一事而明爻，則窒而不通，非易也。知所謂卦爻彖象之義，而不知有卦爻彖象之用，亦非易也。故得之於精神之運，心術之動，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，然後可以謂之知《易》也。

Using a particular situation to force a match with a hexagram, being rigid and unable to adapt, is not the Way of the Book of Changes; using a specific event to fix a particular line, resulting in blockage and failure to understand, is also not the Way of the Book of Changes; merely knowing the meanings of hexagrams, lines, images, and symbols, but not understanding their living applications, is still not the Way of the Book of Changes. Therefore, one must grasp the flow of spirit and the stirring of thought, achieving harmony with the virtues of heaven and earth, the brightness of sun and moon, the order of the four seasons, and the fortune and misfortune of ghosts and spirits, only then can one be considered to truly understand the Book of Changes.

雖然，《易》之有卦，易之已形者也。卦之有爻，卦之已見者也。已形已見者，可以言知。未形未見者，不可以名求。則所謂《易》者果何如哉？此學者所當知也。

Though this is so, the Book of Changes has hexagrams, which are the formed part of the Book of Changes; and hexagrams have lines, which are the manifested part of the hexagrams. What is already formed and manifested can be known through words; but what is yet unformed and unmanifested cannot be pursued through names and concepts. Then, what exactly is the "Easy" (Yi)? This is precisely what those who study the Book of Changes should personally experience and understand.

朱子曰：《漢書》“易本隱以之顯，《春秋》推見至隱”。易與《春秋》，天人之道也。

Zhu Xi said: The Book of Han cites Sima Qian's words, saying "The Book of Changes moves from the hidden to the manifest, while the Spring and Autumn Annals move from the manifest to the hidden." The Book of Changes and the Spring and Autumn Annals discuss precisely the heavenly way and the human way.

《易》以形而上者，說出在那形而下者上。《春秋》以形而下者，說上那形而上者去。

The Yi Classic explains abstract principles by applying them to concrete worldly matters, while the Spring and Autumn Annals discusses abstract principles by interpreting concrete historical events.

問：《易》有“交易”，“變易”之義如何？曰：“交易”是陽交於陰，陰交於陽，是卦圖上底，如“天地定位，山澤通氣”云云者是也。“變易”是陽變陰，陰變陽，老陽變為少陰，老陰變為少陽，此是占筮之法，如晝夜寒暑屈伸往來者是也。

Someone asked: The Book of Changes has two meanings: "transaction" (交易) and "change" (变易). How should we understand them? Zhu Xi said: "Transaction" refers to the interaction between yang and yin, and between yin and yang, which is a matter of the positions in the hexagram diagram. For example, the "Commentary on the Hexagrams" says things like "Heaven and Earth are positioned, mountains and marshes communicate their energies," and so on. "Change" refers to yang turning into yin and yin turning into yang, specifically old yang turning into young yin and old yin turning into young yang. This relates to the method of divination using the yarrow stalks. It is like the alternation of day and night, the succession of cold and heat, the movement of bending and stretching, and the mutual coming and going.

聖人作《易》之初，蓋是仰觀俯察，見得盈乎天地之間，無非一陰一陽之理。有是理，則有是象。有是象，則其數便自在這裡。非特河圖、洛書為然，而圖書為特巧而著耳。於是聖人因之而畫卦。卦畫既立，便有吉凶在裡。

The sage first composed the Book of Changes, probably by looking up at the heavens and down at the earth, realizing that what fills the universe is nothing but the principle of yin and yang. With this principle, there is a corresponding image; with this image, the numbers are naturally contained within it. It is not only the Yellow River Chart and the Luo Writing that contain this principle, but these two are especially ingenious and evident. Thus, the sage based the hexagrams upon them; once the hexagrams were established, good and bad fortune were already contained within them.

蓋是陰陽往來交錯於其間，其時則有消長之不同。長者便為主，消者便為客。事則有當否之或異，當者便為善，否者便為惡。即其主客、善惡之辨，而吉凶見矣。故曰“八卦定吉凶”。吉凶既決定而不差，則以之立事，而大業自此生矣。此聖人作《易》，教民占筮，而以開天下之愚，以定天下之志，以成天下之事者如此。

This is because yin and yang intermingle and cross each other within the trigrams, leading to differences in the rise and decline of forces: the rising force is the host, and the declining force is the guest. In terms of appropriateness, there is a distinction between proper and improper actions: proper action is good, and improper action is evil. It is within this distinction between host and guest, good and evil, that the auspicious and ominous are revealed. Therefore, the Great Treatise says, "The eight trigrams determine auspicious and ominous outcomes." Once auspicious and ominous have been clearly determined without error, acting upon them leads to great achievements. The sage composed the Book of Changes and taught the people to use divination, in order to enlighten the minds of the people, to stabilize their hearts, and to accomplish their endeavors. This is the underlying principle.

自伏犧而下，但有此六畫，而未有文字可傳。到得文王、周公，乃繫之以辭。故曰“聖人設卦觀象繫辭焉而明吉凶”、大率天下之道，只是善惡而已，但所居之位不同，所處之時既異，而其幾甚微，只為天下之人不能曉會，所以聖人因占筮之法以曉人，使人居則觀象玩辭，動則觀變玩占，不迷於是非得失之途。

From Fuxi onwards, there were only the six-line trigrams, without any written words to be passed down. It was not until King Wen and the Duke of Zhou that they attached written explanations to the trigrams and their lines. Therefore, the Great Treatise says, "The sage established the structure of the trigrams, observed the phenomena of things, attached written words to them, thus clarifying fortune and misfortune." In general, the principles of the world are merely good and evil. However, due to differing positions people occupy and varying circumstances they encounter, the subtle turning points between good and evil are extremely fine, and common people cannot comprehend them. Therefore, the sage used the method of divination to awaken the people, enabling them to observe the signs and contemplate the words in peace, and to observe changes and consult the divination when taking action, so as not to lose their way in the crossroads of right and wrong, gain and loss.

所以是書夏商周皆用之，其所言雖不同，其辭雖不可盡見，然皆太卜之官掌之，以為占筮之用。自伏犧而文王周公，雖自略而詳，所謂占筮之用則一。蓋即占筮之中，而所以處置是事之理，便在裡了。故其法若粗淺，而隨人賢愚皆得其用。

Therefore this book was used by the Xia, Shang, and Zhou dynasties: although the teachings of the three dynasties were different, the text itself is not entirely preserved today, but it was all kept by the Grand Astrologer's office for use in divination. From Fuxi to King Wen and the Duke of Zhou, the content became gradually more detailed, but the use of it for divination remained consistent. Because within the practice of divination, the principles for handling affairs were already contained, so this method may seem superficial, yet it is applicable regardless of whether a person is wise or foolish.

雖是有定象，有定辭，皆是虛說此個地頭，合是如此處置，初不黏著物上。故一卦一爻，足以包無窮之事，此所以見《易》之為用，無所不該，無所不遍，但看人如何用之耳。易如鏡相似，看甚物來。

Although each hexagram has a fixed image and each line has a fixed statement, these are merely set up as a framework to indicate how one should deal with a situation of this kind; they are not attached to any specific thing. Therefore, a single hexagram and a single line can encompass an infinite number of matters. From this we can see that the utility of the Book of Changes is all-encompassing and universal, depending only on how people use it. The Book of Changes is like a mirror; whatever comes into its view is reflected accordingly.

都能照得。如所謂“潛龍”，只是有個“潛龍”之象，自天子至於庶人，看甚人來都使得。孔子說作龍德而隱，便是就事上指殺說來。然會看底，雖孔子說也活，也無不通。

Anything can be reflected. For example, the term "qianlong" (hidden dragon) merely sets up an image. From the emperor down to common people, anyone can apply it. Confucius in the "Wenyang" explains it as "a person with the virtue of a dragon who remains hidden and does not emerge," which is a specific interpretation tied to particular human affairs. However, those who can read well, even when reading Confucius's interpretation, can still find it alive and applicable in all situations.

不會看底，雖文王周公說底也死了。須知得他是假託說，是包含說。假託，謂不惹著那事。包含，是說個影像在這裡，無所不包。

Those who cannot read will find even the statements from King Wen and the Duke of Zhou to be dead sentences. One must understand that the statements of the hexagram lines are spoken in a figurative and inclusive manner. By "figurative," it means that they do not refer to a specific particular event. By "inclusive," it means that they present a general image, thus encompassing all possibilities.

易之有象，其取之有所從，其推之有所用，非苟為寓言也。然兩漢諸儒，必欲究其所從，則既滯泥而不通。王弼以來，直欲推其所用，則又疏略而無據。二者皆失之一偏，而不能闕其所疑之過也。

The Yi contains images, and each image has its origin, and each derivation has its use, not merely set up as a fable. However, the Confucian scholars of the Western Han dynasty were determined to trace the origin of each image, resulting in rigidity and failure to understand; those since Wang Bi focused solely on the application of the images, leading to superficiality without foundation. Both approaches are biased and fail to leave doubtful points temporarily unaddressed.

且以一端論之，乾之為馬，坤之為牛，《說卦》有明文矣。馬之為健，牛之為順，在物有常理矣。至於案文責卦，若《屯》之有馬而無乾，《離》之有牛而無坤，《乾》之六龍，則或疑於震，坤之“牝馬”，則當反為乾，是皆有不可曉者。

Let us take one example: The hexagram Qian is taken as representing a horse, and the hexagram Kun as representing a cow, as clearly stated in the "Commentary on the Hexagrams." Horses are naturally strong and vigorous, while cows are naturally gentle and compliant, which is a common sense observation about animal nature. However, once we follow the text to examine the hexagram symbols, we find that the hexagram Zun contains a reference to a horse but its structure does not include Qian, and the hexagram Li contains a reference to a cow but its structure does not include Kun. The hexagram Qian speaks of "six dragons," and dragons seem to resemble the symbol of Zhen. The hexagram Kun speaks of "female horse," but since horses belong to Qian, this should be counted as Qian instead. These points are all unclear.

是以漢儒求之《說卦》而不得，則遂相與創為互體、變卦、五行、納甲、飛伏之法。參互以求，而幸其偶合。其說雖詳，然其不可通者，終不可通。其可通者，又皆傅會穿鑿，而非有自然之勢。唯其一二之適然而無待於巧說者，為若可信，然上無所關於義理之本原，下無所資於人事之訓戒，則又何必苦心極力以求於此，而欲必得之哉！

Therefore, Han dynasty Confucian scholars could not find support for their views in the "Shuo Gua Zhuan," so they jointly invented methods such as "mutual body," "resulting hexagram," "five phases," "najia stem assignment," and "flying and hidden." They interwove and combined these approaches to seek out interpretations, hoping for accidental coincidences. Although these theories are detailed, those that do not make sense remain unsound; even those that seem to make sense are merely forced and artificial, lacking natural reasoning. Only a few points happen to align perfectly, making them understandable without the need for clever arguments. These seem credible at first glance, yet they have nothing to do with the fundamental principles of meaning and morality, nor do they offer any practical guidance for human affairs. Why then should one go to such great trouble and effort to pursue them, insisting they must be obtained?

故王弼曰：義苟應健，何必乾乃為馬；爻苟合順，何必坤乃為牛？而程子亦曰：理無形也，故假象以顯義。此其所以破先儒膠固支離之失，而開後學玩辭玩占之方，則至矣。然觀其意，又似直以《易》之取象，無復有所自來，但如《詩》之比興，孟子之譬喻而已。如此則是《說卦》之作，為無所與於易。而“近取諸身遠取諸物”者，亦剩語矣。

Therefore, Wang Bi said: The meaning of the hexagrams only needs to correspond to the qualities of strength and vigorousness; why must the hexagram of Qian necessarily take the image of a horse? The meaning of the lines only needs to conform to the qualities of softness and compliance; why must the hexagram of Kun necessarily take the image of an ox? Cheng Yi also said: Principle has no form, so it uses the images of the hexagrams to make the meaning of principle clear. These two scholars used this approach to break through the rigid and fragmented interpretations of previous scholars, and to open the way for later learners to play with the words and to engage in divination. They can be said to have made great contributions. However, upon understanding their meaning, it seems as if they simply regard the imagery used in the Book of Changes as having no origin, merely like the metaphor and allusion in the Book of Poetry and the analogy in the Mencius. If this is the case, then the writing of the "Sayings on the Hexagrams" would have nothing to do with the Book of Changes, and the statement in the "Great Treatise" that "nearby images are taken from the human body, and distant images are taken from all things" would become superfluous.

故疑其說亦若有未盡者，因竊論之，以為《易》之取象，固必有所自來，而其為說，必已具於太卜之官，顧今不可復考，則姑闕之。而直據辭中之象，以求象中之意，使足以為訓戒，而

Therefore I suspect there may be aspects not fully addressed in their statements, so I privately remarked: The imagery used in the Book of Changes must surely have its origin, and the principles for interpreting these images were certainly fully understood by the officials in charge of divination, but now we can no longer verify them, so we may as well leave them blank. At present, we can only rely on the existing images in the hexagram and line statements to seek out the meanings contained within them, making them sufficient to serve as admonitions—there is a missing text in the original manuscript here.

《易》之象似有三樣：有本畫自有之象，如奇畫象陽、偶畫象陰是也；有實取諾物之象，如乾坤六子，以天地雷風之類象之是也；有只是聖人自取象來明是義者，如“白馬翰如”、“載鬼一車”之類是也。

The images in the Book of Changes seem to have three types: the first is the image inherent in the hexagram itself, such as odd lines representing yang and even lines representing yin; the second is the image actually derived from specific things, such as the hexagrams Qian and Kun, along with Zhen, Xun, Kan, Li, Gen, and Dui, which take their images from heaven, earth, thunder, wind, water, fire, mountain, and lake respectively; the third is the image temporarily chosen by the sage to explain a particular meaning, such as the image of "a white horse galloping" in the hexagram Ben and "a cart full of ghosts" in the hexagram Kui.

易有象辭，有占辭，有象占相渾之辭。

The text of the Book of Changes can be divided into three types: there are "xiang ci" which specifically discuss symbolic images, "zhan ci" which specifically determine fortune or misfortune, and there are also expressions that combine both symbolic images and divinatory judgments.

問：王弼說初上無陰陽定位，如何？曰：伊川說陰陽奇偶，豈容無也？《乾》上九“貴而五位”。《需》上六不當位，乃爵位之位，非陰陽之位，此說最好。

Someone asked: Wang Bi said that the first line and the top line do not have fixed yin and yang positions. How should we evaluate this? Zhu Xi said: Cheng Yi spoke of yao positions as having odd and even, so how could there be no yin and yang? In the upper ninth line of the Qian hexagram, it says 'honored but without position' (the original 'five positions' is a mistake for 'without position'), and in the Xu hexagram, the upper sixth line says 'not in the right position,' where the term 'position' refers to rank and office, not yin and yang positions—Cheng Yi's view is the best.

《易》只是為卜筮而作，故《周禮》分明言太卜掌三《易》：《連山》、《歸藏》、《周易》。古人於卜筮之官，立之凡數人。秦去古未遠，故《周易》亦以卜筮得不焚。今人說《易》是卜筮之書，便以為辱累了易。見夫子說許多義理，便以為《易》只是說道理，殊不知其言吉凶悔吝皆有理，而其教人之意無不在也。

The Yi (Book of Changes) was originally made for divination, so the Zhou Li clearly states that the official of Tai Bu (Great Divination) was in charge of three kinds of Yi: Lianshan, Guicang, and Zhou Yi. In ancient times, several officials were appointed for the task of divination. The Qin dynasty, being not far from ancient times, still understood the original use of the Yi, so the Zhou Yi was spared from destruction because it was a book of divination. Nowadays, when people hear that the Yi is a book of divination, they think it is a disgrace to the Yi; when they see that Confucius discussed many principles, they believe the Yi is only a book of principles. They do not realize that the Yi's statements of good fortune, misfortune, regret, and hardship all have reasons, and its intention to teach people is present in every part.

今人卻道聖人言理，而其中固有卜筮之說，他說理後，說從那卜筮上來作麼？上古之時，民心昧然，不知吉凶之所在。故聖人作《易》，教之卜筮，使吉則行之，凶則避之。此是開物成務之道。故《繫辭》云：“以通天下之志，以定天下之業，以斷天下之疑”，正謂此也。

Nowadays people say that sages spoke about principles and reason, and indeed there is a mixture of divination and卜筮 in it. If sages were already explaining principles, why would they involve divination? In ancient times, the people's minds were dull and they did not know where good fortune and misfortune lay. Therefore, the sages composed the Book of Changes to teach them divination. When they encountered good fortune, they would act; when they encountered misfortune, they would avoid it. This was exactly the way to open up the myriad things and accomplish undertakings. Therefore, the Great Treatise says, "It is used to communicate the minds of the people under heaven, to establish the achievements of the people under heaven, and to resolve the doubts of the people under heaven," referring precisely to this matter.

初但有占而無文，往往如今之環環相似耳。今人因《火珠林》起課者，但用其爻而不用其辭，則知古者之占，往往不待辭而後見吉凶。又云，如左氏所載得《屯》之比，既不用《屯》之辭，亦不用《比》之辭，卻自別推一法。

At first there were only methods of divination without written texts, a situation often similar to the simple practice of casting rattles among today's folk. Now, those who cast lots using the Najia method based on the Fire Pearl Forest school only use the line positions and not the line statements of the hexagrams. This shows that ancient diviners often did not need the statements of the hexagrams to determine fortune and misfortune. Zhu Xi also said that in the example recorded in the Zuo Zhuan where the hexagram Zun changes to Bi, neither the statement of Zun nor that of Bi was used, but rather another method was applied for deduction.

至文王周公，方作彖爻之辭，使人得此爻者，便觀此辭之吉凶。至孔子，又恐人不知其所以然，故又復逐爻解之。謂此爻所以吉者，謂以中正也。此爻所以凶者，謂不當位也。明明言之，使人易曉耳。至如《文言》之類，卻是就上面發明道理，非是聖人作《易》，專為說道理以教人也。須見聖人本意，方可學易。

The Hexagram Statements and Line Statements were composed by King Wen and the Duke of Zhou, enabling people to determine fortune or misfortune based on a particular line. Later, Confucius feared that people might not understand the reasons behind these statements, so he explained each line in detail: explaining why a line is auspicious because it is central and proper, and why a line is inauspicious because it is in an inappropriate position. He made everything clear so that people could easily understand. As for the Wenyan, it elaborates further on the meaning of the classic text, but it is not that the sages composed the Book of Changes solely to teach moral principles. One must first clearly understand the original intention of the sages before one can properly study the Book of Changes.

聖人作易，本是使人卜筮，以決所行之可否，而因之以教人為善。如嚴君平所謂與人子言依於孝，與人臣言依於忠者。故卦爻之辭，只是因依象類，虛設於此，以待叩而決者，使以所值之辭，決所疑之事。似若假之神明，而亦必有是理而後有是辭。理無不正，故其丁寧告戒之辭，皆依於正。天下之動，所以正夫一，而不謬於所之也。

The sage composed the Book of Changes with the intention of enabling people to use divination and auspicious signs to determine whether an action is feasible or not, and through this process to guide people towards goodness. Just as Yan Junping of the Han dynasty sold divination in Chengdu, he would explain things according to the principles of filial piety when dealing with sons, and according to the principles of loyalty when dealing with ministers. Therefore, the statements of the hexagram lines are merely based on the categories of things, set up here as a framework, waiting for someone to ask and then providing a decision, enabling them to resolve their doubts based on the statement they receive. It may seem as if it is relying on supernatural powers, but in reality, there must first be a principle, and only then does the statement arise. The principle is never improper, so all the admonitions and instructions are summarized under the concept of 'correctness'. Thus, all actions in the world can be guided towards pure and correct conduct, without going astray.

卦爻之辭，本為卜筮者斷吉凶，而因以訓戒。至《彖》、像》、《文言》之作，始因其吉凶訓戒之意，而推說其義理以明之。後人但見於孔子所說義理，而不復推本文王周公之本意。因鄙卜筮為不足言，而其所以言《易》者，遂遠於日用之實，類皆牽合委曲，偏主一事而言，無復包含該貫曲暢旁通之妙。

The original statements of the hexagram lines were meant to judge fortune and misfortune for those consulting the oracle and to offer admonitions at the same time. Only after the Commentary on the Judgment, the Image Commentary, and the Wenyan were written did the sages elaborate on the meanings behind the fortune and misfortune and the admonitions, explaining them in depth. Later scholars only saw the meanings explained by Confucius and no longer traced back to the original intentions of King Wen and the Duke of Zhou when they composed the hexagram statements. As a result, they looked down upon divination, considering it unworthy of discussion. In this way, their interpretations of the Book of Changes became increasingly detached from everyday realities. They mostly made forced and convoluted interpretations, focusing on individual matters, and lost the profound and comprehensive insight that originally encompassed all things and reached far beyond.

若但如此，則聖人當時，自可別作一書，明言義理，以詔後世。何用假託卦象，為此艱深隱晦之辭乎？大抵《易》之書，本為卜筮而作，故其辭必根於象數，而非聖人己意之所為。其所勸戒，亦以施諸筮得此卦此爻之人，而非反以戒夫卦爻者。

If the Book of Changes were really as simple as that, the sages could have written another book clearly explaining principles to enlighten future generations. Why would they have pretended to use hexagrams and written such obscure and difficult expressions? In general, the Book of Changes was originally composed for divination, so its words must be rooted in images and numbers, not made up by the sages from their own thoughts. The people it advises and warns are those who draw a particular hexagram or line, not the hexagram or line itself.

近世言《易》者，殊不如此，所以其說雖有義理，而無情意。雖大儒先生，有所不免。比因玩索，偶幸及此，私竊自慶，以為天啟其衷，而以語人，人亦未見有深曉者。

In recent times, those who explain the Book of Changes are not like this, so their interpretations, although they have some rational meaning, lack the flavor of practical human affairs; even the great Confucian scholars are not free from this flaw. Recently, I have pondered and explored, and by chance came to this realization, privately rejoicing that heaven has enlightened my mind. However, when I share this with others, I find few who can deeply understand it.

《易》中都是貞吉，不曾有不貞吉；都是利貞，不曾說利不貞。如占得《乾》卦，

The Yi Jing says that only by adhering to the correct path can good fortune arise; it has never stated that good fortune can occur without adherence to the correct path. It always says it is advantageous to adhere to the correct path, never advantageous to deviate from it. For example, if one divines the Qian hexagram—here the original text is missing some characters.

蔡氏元定曰：天下之萬聲，出於一闔一闢。天下之萬理，出於一動一靜。天下之萬數，出於一奇一偶。天下之萬象，出於一方一圓。盡起於乾坤二畫。

Cai Yuan ding, a close friend and assistant of Zhu Xi, who co-authored the "Yixue Mengting," said: All the myriad sounds in the world arise from the opening and closing of the mouth; all the myriad principles in the world arise from movement and stillness; all the myriad numbers in the world arise from odd and even; all the myriad forms in the world arise from square and circle. In the end, they all originate from the two lines of yin and yang in the trigrams Qian and Kun.

許氏衡曰：初，位之下，事之始也，以陽居之，才可以有為矣。或恐其不安於分也，以陰居之，不患其過越矣。或恐其軟弱昏滯，未足以趨時也。大抵柔弱則難濟，剛健則易行。或諸卦柔弱而致凶者，其數居多。

Xu Heng (a prominent Confucian scholar of the early Yuan dynasty) said: The first line is in the lowest position, representing the beginning of an affair. If a yang line is in the first position, it has sufficient ability to accomplish something, but one might worry that it is not content with its position; if a yin line is in the first position, there is no need to worry about it overstepping its bounds and acting rashly, but one might worry that it is weak and dull, insufficient to take advantage of the right opportunity. In general, weakness makes it difficult to achieve success, while strength and vigor make it easier to act effectively; among all the hexagrams, those that lead to misfortune due to weakness are numerous.

若總言之，居初者，易貞。居上者，難貞。易貞者，由其所適之道多。難貞者，以其所處之位極。故六十四卦初爻多得免咎，而上每有不可救者。始終之際，其難易之不同蓋如此。

If in general, those in the first position are more likely to remain upright, while those in the top position find it difficult to remain upright. It is easy to remain upright because there are still many paths ahead; it is difficult to remain upright because the position has already reached its end. Therefore, the first lines of the sixty-four hexagrams are mostly free from mistakes, while the top lines often result in irreversible errors. Between the beginning and the end, the difference between ease and difficulty is roughly like this.

二與四，皆陰位也：四雖得正，而猶有不中之累，況不得其正乎？二雖不正，而猶有得中之美，況正而得中者乎？四，近君之位也。二，遠君之位也。其勢又不同。此二之所以“多譽”，四之所以“多懼”也。二中位，陰陽處之，皆為得中。中者，不偏不倚、無過不及之謂。具才若此，故於時義為易合。時義既合，則吉可斷矣。

The second and fourth lines both belong to the yin positions. Although the fourth line, even if it is yin in a yin position and thus correct, still suffers from the disadvantage of not being in the central position, and何况 it is already not correct. The second line, even if it is yang in a yin position and thus not correct, still has the advantage of being in the central position; and何况 it is both correct and in the central position. Moreover, the fourth line is close to the position of the ruler, while the second line is far from it, and their situations are quite different. This is why the Great Treatise says that the second line is "often praised" and the fourth line is "often fearful." The second line is the central position of the lower trigram; whether a yin or yang line occupies it, it is considered central.the so-called "central" means not leaning to one side, neither excessive nor deficient. Because of this quality, it is easy to align with the temporary meaning of the hexagram; once it aligns with the meaning of the time, good fortune can be determined.

卦爻六位，惟三為難處。蓋上下之交，內外之際，非平易安和之所也。

A hexagram consists of six lines, but the third line is the most difficult to place: it is precisely at the junction of the upper and lower trigrams, and at the boundary between the inner and outer parts, which is not an easy or stable position.

四之位近君，“多懼”之地也。以柔居之，則有順從之美。以剛居之，則有僭逼之嫌。然又須問，居五者，陰邪陽邪？以陰承陽，則得於君而勢順。以陽承陰，則得於君而勢逆。勢順則無不可也，勢逆則尤忌上行，而凶咎必至。

The four positions adjacent to the sovereign's position are called "places of much fear." If a yao of softness occupies them, it demonstrates the virtue of obedience; if a yao of hardness occupies them, it suggests an overstepping and a challenge to the sovereign. However, we must further ask: is the yao in the fifth position yin or yang? If a yin yao is above a yang yao, it gains the sovereign's favor and the situation is favorable; if a yang yao is above a yin yao, although it may gain the sovereign's favor, the situation is adverse. When the situation is favorable, there is no problem; but when the situation is adverse, it is especially dangerous to push further upward, for calamity and misfortune will surely follow.

以陽承陽，以陰承陰，皆不得於君也。然陽以不正而有才，陰以得正而無才，故其勢不同。有才而不正，則貴於寡慾，故乾之諸四，多得免咎。無才而得正，則貴乎有應，故艮之諸四，皆以有應為優，無應為劣。獨坤之諸四，能以柔順處之，雖無應援，亦皆免咎。此又隨時之義也。

When a yang line is above another yang line and a yin line is above another yin line, like elements do not seek each other, and thus fail to gain the trust of the sovereign. However, a yang line in the fourth position, though not in the correct place, possesses ability, while a yin line in the fourth position, though in the correct place, lacks ability. Therefore, their situations differ. Those with ability but not in the correct place are valuable because they have few desires and restrain themselves, so most of the hexagrams with the Qian trigram as their main element have the fourth line avoiding mistakes. Those without ability but in the correct place are valuable because they have mutual support from above and below, so most of the hexagrams with the Gen trigram as their main element have the fourth line being favorable when there is mutual support and unfavorable when there is none. Only the hexagrams with the Kun trigram as their main element have the fourth line able to maintain a gentle and compliant attitude, so even without mutual support, they can avoid calamity. This is again an example of adapting to the situation.

五，上卦之中，乃人君之位也。諸爻之德，莫精於此。能首出乎庶物，不問何時，克濟大事。《傳》謂五“多功”者此也。

The fifth line occupies the central position of the upper trigram, which is the position of the sovereign. Among all the lines, none possess a more refined virtue than this one. It can lead all things as stated in the Commentary on the Judgment of the Qian hexagram, "emerging first among all things," taking the lead over all others, and achieving great accomplishments regardless of the circumstances. The Great Treatise says that the fifth line is "productive of many achievements," precisely for this reason.

上，事之終，時之極也。其才之剛柔，內之應否，雖或取義，然終莫及上與終之重也。是故難之將出者，則指其可由之方。事之既成者，則亦以可保之道。義之善或不必勸，則直云其吉也。勢之惡或不可解，則但言其凶也。質雖不美，而冀其或改焉，則猶告之。位雖處極，而見其可行焉，則亦諭之。大抵積微而盛，過盛而衰，有不可變者，有不能不變者。《大傳》謂“其上易知”，豈非事之已成乎？

The top line represents the end of an event or the conclusion of a situation. Its inherent qualities of hardness or softness, and whether it corresponds with the inner trigram, although sometimes used for meaning, are not as significant as the aspects of "being at the top" and "being at the end." Therefore, when disaster is about to escape, it points out a path to follow; when an event has already been completed, it advises on preserving the achievement. If the principle is inherently good and no further encouragement is needed, it directly states it as auspicious. If the situation is dangerous and there is no way to resolve it, it simply states it as inauspicious. If the nature is not particularly good but there is still hope for change, it continues to advise. If the position has already reached its extreme but there is still a path forward, it also guides. In general, things flourish through gradual accumulation, but when they become too prosperous, they turn to decline. Among these, some are unchangeable, and some cannot be changed. The Great Treatise says, "The auspiciousness or inauspiciousness of the top line is easy to see," precisely because the situation has already reached a conclusion.

胡氏一桂曰：上下體雖相應，其實陽爻與陰爻應，陰爻與陽爻應，若皆陽皆陰，雖屬相應之位，則亦不應矣。然事固多變，動在因時，故有以有應而得者，有以有應而失者，亦有以無應而吉者，有以無應而凶者，斯皆時事之使然，不可執一而定淪也。

Hu Yigui, a scholar of the Yuan dynasty who wrote "Appendix and Commentary on the Original Meaning of the Zhou Changes," said: Although the upper and lower parts are positioned opposite to each other, actually it is only when a yang line corresponds with a yin line or a yin line corresponds with a yang line that it counts as corresponding; if two lines are both yang or both yin, even if they are in corresponding positions, they do not count as corresponding. However, things are inherently changeable, and actions must be adapted to the situation, so there are cases where having a correspondence leads to benefit, and cases where having a correspondence leads to loss; there are also cases where lacking correspondence leads to good fortune, and cases where lacking correspondence leads to misfortune. All of these are caused by the circumstances and situations, and one cannot make a fixed judgment (the original text "ding lun" refers to "ding lun," meaning "fixed conclusion").

至若《比》五以剛中，上下五陰應之；《大有》五以柔中，上下五陽應之；《小畜》四以柔得應，上下五剛亦應之，又不以六爻之應例淪也。

In the case of the hexagram "Bì" (Strife), where the fifth line is a yang line in the center, the five yin lines above and below all respond to it; in the hexagram "Dà Yǒu" (Great Possession), where the fifth line is a yin line in the center, the five yang lines above and below all respond to it; in the hexagram "Xiǎo Xù" (Small Accumulation), where the fourth line is a yin line in a proper position and has a corresponding line, the five yang lines above and below also respond to it—these situations cannot be judged by the usual rule of mutual correspondence between the six lines.

六十四卦皆以五為君位者，此《易》之大略也。此間或有居此位而非君義者，有居他位而有君義者，斯易之變，不可滯於常例。

All sixty-four hexagrams take the fifth line as the position of the ruler, which is the general rule in the Book of Changes. Occasionally, there are cases where the line occupying the fifth position does not signify the ruler, and there are also instances where a line in a different position carries the meaning of a ruler. These are considered variations in the Book of Changes and should not be rigidly adhered to.

胡氏炳文曰：《易》卦之占，亨多，元亨少。爻之占，吉多，元吉少。元亨，大善而亨。元吉，大善而吉也。人之行事，善百一，大善千一，故以元為貴。然茲事也，請

Hu Bingwen, a scholar of the Yuan dynasty who wrote "The Comprehensive Explanation of the Original Meaning of the Zhou Changes," said: In the divination statements of the hexagrams in the "Zhou Changes," the word "hen" (smoothness) is often used, while "yuan hen" (supreme goodness and smoothness) is rarely used. In the divination statements of the lines, the word "ji" (auspiciousness) is often used, while "yuan ji" (supreme goodness and auspiciousness) is rarely used. What is meant by "yuan hen" is supreme goodness and smoothness; what is meant by "yuan ji" is supreme goodness and auspiciousness. When people do things, those who reach the level of goodness are rare, one in a hundred; those who reach the level of great goodness are even rarer, one in a thousand. Therefore, "yuan" is considered precious. However, regarding this matter, please—here the original text is missing some words.

吳氏澄曰：時之為時，莫備於《易》。程子謂之隨時變易以從道。夫子《傳》六十四《彖》，獨於十二卦發其凡，而贊其時與時義、時用之大，一卦一時，則六十四時不同也。一爻一時，則三百八十四時不同也。始於《乾》之《乾》，終於《未濟》之《未濟》，則四千九十六時，各有所值。引而伸，觸類而長，時之百千萬變無窮，而吾之所以時其時者，則一而已。

Wu Cheng, a great scholar of the Yuan dynasty who wrote the "Yi Zuan Yan," said that the study of "time" is nowhere more complete than in the Yi Jing. Cheng Yi's statement that "following the changes of time and conforming to the Dao" precisely expresses this idea. Confucius composed the Commentary on the Judgment for the sixty-four hexagrams, but only in the twelve hexagrams did he reveal general principles, praising their "time," "meaning of time," and "application of time" as significant. One hexagram represents one time, and the sixty-four hexagrams represent sixty-four different times. One line represents one time, and the 384 lines represent 384 different times. If each hexagram changes, starting from the hexagram Qian of Qian to the hexagram Wei Ji of Wei Ji, there are a total of 4,096 different times, each with its own value. Further extension and elaboration, drawing analogies and adding to them, leads to countless variations in the changes of time, yet the fundamental principle I use to respond to all these times remains one.

薛氏瑄：六十四卦，只是一奇一偶。但因所遇之時，所居之位不同，故有無窮之事變。如人只是一動一靜，但因時位不同，故有無窮之道理。此所以為《易》也。

Xue Xuan, a Ming Dynasty Neo-Confucian scholar known as Master Jingxuan, said: The sixty-four hexagrams, in the end, are merely the arrangement of one yin and one yang lines. It is only because the circumstances encountered and the positions occupied differ that infinite variations of events arise. It is like a person's actions, which consist merely of movement and stillness, yet because of differing times and positions, infinite variations of principles emerge. This is precisely why the Book of Changes is called the Book of Changes.

蔡氏清曰：《乾》卦卦辭，只是要人如《乾》。《坤》卦卦辭，只是要人如《坤》，至如《蒙》、《蠱》等卦，則又須反其義。此有隨時而順之者，有隨時而制之者。易道只是時。時則有此二義，在學者細察之。

Cai Qing, a scholar of the Ming dynasty who wrote "Yijing Mengyin," said: The statement of the Hexagram Qian is essentially to urge people to emulate the firm and vigorous nature of Qian; the statement of the Hexagram Kun is essentially to urge people to emulate the gentle and yielding nature of Kun. As for hexagrams such as Meng and Gu, one must reverse their meanings—when there is ignorance, one should enlighten; when there is disorder, one should rectify. Thus, there are hexagrams that follow the trend of the times and act accordingly, and others that address the trend of the times and impose control. In the end, the way of the Yijing is simply the concept of "time," and within "time" there are two aspects: following and controlling. Scholars should carefully examine this.

周公之繫爻辭，或取爻德，或取爻位，又或取本卦之時與本爻之時，又或兼取應爻，或取所承、所乘之爻。有承、乘、應與時位兼取者，有僅取其一二節者，又有取一爻為眾爻之主者。大概不出此數端。

The Duke of Zhou attached line statements to each line. Some took the virtue of the line itself, such as its yin or yang, firmness or flexibility, and correctness. Others considered its position within the hexagram. Some took into account the overall situation of the hexagram and the timing of that particular line. Others combined the line with its corresponding line. Some considered the line above it that it was supporting or the line below it that it was resting upon. There were cases where several factors such as support, rest, correspondence, timing, and position were considered together. There were also cases where only one or two of these factors were used. Sometimes a particular line was taken as the main line from which meaning was derived. Basically, these are the main types.

王氏通曰：《易》之憂患，業業焉，孜孜焉。其畏天憫人，思及時而動乎！繁師玄曰：遠矣！吾視《易》易之道何其難乎！曰：有是夫！“終日乾乾”可也。

Wang Tong said: The sense of anxiety and concern contained in the Book of Changes is so diligent and tireless. It reveres heavenly mandate and feels compassion for people, probably intending to urge people to act in a timely manner. Disciple Fan Shi Xuan said: That is indeed profound! When I look at the Book of Changes, I only feel how difficult its principles are to understand. Wang Tong said: Exactly so! If one can achieve the spirit of "diligent and tireless all day long" as mentioned in the line "Nine in the Third" of the Qian hexagram, that would be sufficient.

劉炫問《易》，曰：聖人於《易》，沒身而已，況吾儕乎？炫曰：吾談之於朝，無我敵者。不答。退謂門人曰：“默而成之，不言而信，存乎德行”。

Liu Xuan asked Wang Tong about the Book of Changes, and Wang Tong said: The sages devoted their whole lives to studying the Book of Changes; how much more so are we ordinary people? Liu Xuan replied: I discuss the Book of Changes in court, and no one can refute me. Wang Tong said nothing. When Liu Xuan left, Wang Tong told his students: The Great Treatise says, "Achieve it silently, without needing to speak, and people will be convinced by themselves, all depending on virtue."

北山黃公善醫，先寢食而後針藥。汾陰侯生善筮，先人事而後說卦。

Huang Gong of Beishan was skilled in medicine and always first regulated the patient's sleep and diet before using acupuncture and herbal medicine. Hou Sheng of Fen Yin was skilled in divination and always first examined the right and wrong of human affairs before explaining the hexagrams.

邵子曰：知《易》者不必引用講解，是為知《易》。孟子之言，未嘗及《易》，其間《易》道存焉，但人見之者鮮耳。人能用《易》，是為知《易》。如孟子，可謂善用《易》者也。

Shao Yong said: A true understanding of the Yi Jing does not require one to cite classics and explain at the outset; this is what it means to truly understand the Yi. Mencius never mentioned the Yi in his words, yet his words are full of the principles of the Yi, but few can perceive them. To apply the Yi in one's own actions is to truly understand the Yi; Mencius can be said to be skilled in applying the Yi.

程子曰：觀《易》須看時，然後觀逐爻之才。一爻之中，當包函數意，聖人常取其重者而為之辭。亦有《易》中言之已多，取其未嘗言者，又有且言其時，不及其爻之才者。皆臨時參考，須先看卦，乃看得辭。

Cheng Yi said: To study the Book of Changes, one must first understand the overall situation of the entire hexagram, and then examine each line individually in terms of its quality. Within a single line, there are often several layers of meaning. The sages usually select the most important layer to explain it. Sometimes, certain meanings have already been discussed extensively in the Book of Changes, so one should instead focus on the aspect that has not yet been discussed. There are also cases where the explanation only concerns the situation of that line without referring to its quality. All these matters require careful consideration when reading. In summary, one must first understand the hexagram before being able to comprehend the text.

古之學者，皆有傳授。如聖人作經，本欲明道。今人若不先明義理，不可治經。蓋不得傳授之意云爾。如《繫辭》本欲明《易》，若不先求卦義，則看《繫辭》不得。

In ancient times, scholars studied under teachers and disciples. The sages composed the classics with the intention of explaining the great principles. Now, if people do not first understand the meanings and principles, they cannot properly study the classics, because they have not received the transmission from their teachers. For example, the "Great Treatise" was written to explain the Book of Changes. If one does not first understand the meaning of the hexagrams, then one will not be able to comprehend the "Great Treatise."

《易》須是默識心通，只窮文意，徒費力。

Reading the Yi Jing requires silently experiencing and naturally connecting its meanings within the heart; if one merely fixates on the literal words and phrases, it is just a waste of effort.

朱子曰：看《易》須是看他卦爻未畫以前，是怎模樣，卻就這上見得他許多卦爻象數，是自然如此，不是杜撰。且《詩》則因風俗世變而作，《書》則因帝王政事而作。《易》初未有物，只是懸空說出。當其未有卦畫，則渾然一太極。在人則是喜怒哀樂未發之中，一旦發出，則陰陽吉凶，事事都有在裡面。人須是就至虛靜中，見得這道理周遮通瓏方

Zhu Xi said: To study the Book of Changes, one must look at what the hexagrams and lines were like before they were drawn, and from this one can see that all these hexagrams and lines are naturally so, not made up by people out of nowhere. The Book of Poetry was composed due to changes in customs and the times, and the Book of Documents was composed due to the affairs of kings. The Book of Changes, however, originally had no existing thing to refer to; it was simply spoken out of nowhere. When the hexagrams had not yet been drawn, it was entirely the Taiji; in terms of a person, it is the "zhong" (mean) mentioned in the Doctrine of the Mean, when joy, anger, sorrow, and joy have not yet been expressed. Once they are expressed, yin and yang, good fortune and misfortune, are all contained within them. A person must be in a state of extreme emptiness and stillness in order to see this principle as comprehensive and thorough — there is a missing text here in the original.

經書難讀，而此經為尤難。蓋末開卷時，已有一重象數大概功夫。開卷之後，經文本意，又多被先儒硬說殺了，令人看得意思侷促，不見本來“開物成務”活法。

All classical texts are difficult to read, but the Book of Changes is especially hard. Before even opening the book, one must first master the fundamental aspects of its numerical and symbolic systems. Once opened, the original meanings of the texts have been rigidly interpreted by scholars of past dynasties, making the text seem constrained and preventing one from seeing the originally flexible and practical applications of the Book of Changes, which is meant to open up all things and accomplish great undertakings.

《易》不比《詩》《書》，他是說盡天下後世無窮無盡底事理，只一兩個字，便是一個道理。人須是經歷天下許多事變，讀易方知各有一理，精審端正。今既未盡經歷，非是此心大段虛明寧靜，如何見得？

The Book of Changes does not compare with the Book of Poetry or the Book of Documents; it encompasses all the endless principles and matters of the world and future generations. Often, a single or two characters contain a layer of meaning. A person must personally experience many changes and events in the world to understand that each line in the Book of Changes has its own principle, and only then can one grasp its subtle and careful nature, being upright and unbiased. Now, since one's experience is still insufficient, unless this heart is exceptionally clear and tranquil, how could one perceive it?

看《易》若是靠定象去看，便滋味長。若只憑地懸空看，也沒甚意思。又曰：說《易》“得其理，則象數在其中”，固是如此。然泝流以觀，卻須先見象數的當下落，方說得理不走作。不然，事無實證，則虛理易差也。

Reading the Book of Changes by focusing closely on the hexagrams makes the experience particularly profound; if one merely imagines it without reference to the hexagrams, it becomes rather uninteresting. Zhu Xi also said that those who explain the Book of Changes claim that "grasping the principles will naturally include the images and numbers," which is indeed correct. However, when tracing back to the source, one must first clearly understand where the images and numbers actually lie, so that when discussing principles, they do not become distorted. Otherwise, without concrete evidence, abstract principles are easily prone to error.

今人讀《易》，當分為三等。看伏犧之《易》，如未有許多《彖》、《象》、《文言》說話，方見得《易》之本意，只是要作卜筮用。及文王周公分為六十四卦，添入《乾》“元亨利貞”，《坤》“元亨利牝馬之貞”，已是文王周公自說出一般道理了。

Today's readers of the Yi should view it in three layers. When reading the Yi as composed by Fuxi, it should be considered as if there were no Commentary on the Judgment, Image Commentary, or Wenyan yet, leaving only the six-line hexagrams. Only then can one see that the original intention of the Yi was merely for divination. When King Wen and the Duke of Zhou divided it into the sixty-four hexagrams and added textual explanations, including "Yuan, Heng, Li, Zhen" for the Qian hexagram and "Yuan, Heng, Li, the贞 of the female horse" for the Kun hexagram, these were already the doctrines expressed by King Wen and the Duke of Zhou themselves.

然猶是就人占處說。如占得《乾》卦，則大亭而利於正耳。及孔子繫《易》，作《彖》、《象》、《文言》，則以“元亨利貞”為乾之四德。以上論讀《易》。

However, this is still from the perspective of people divining the hexagrams: for instance, if one draws the hexagram Qian, it merely indicates great success and benefit in maintaining correctness (the original text's '亭' is a mistake for '亨'). It was only when Confucius wrote the Great Treatise, the Commentary on the Judgment, and the Image Commentary, along with the Discourse on the Supreme Ultimate, that he interpreted 'origin, success, benefit, and uprightness' as the four virtues of Qian. The above discusses the method of reading the Book of Changes.

孔氏穎達曰；龍出於河，則八卦宣其象。麟傷於澤，則“十翼”彰其用。業資幾聖，時歷三古。及秦亡金鏡，未墜斯文。漢理珠囊，重興儒雅。其傳《易》者，西都則有丁、孟、京、田，東都則有荀、劉、馬、鄭。大體更相祖述，非有絕倫。唯魏世王輔嗣之注，獨冠古今。所以江左諸儒，並傳其學，河北學者，罕能及之。

Kong Yingda said: The dragon horse carried a diagram out of the Yellow River, and the Eight Trigrams revealed their symbolic forms; the qilin was wounded in the great marsh, which led Confucius to cease writing the Spring and Autumn Annals, and the Ten Wings clarified the function of the Book of Changes. This achievement was accomplished by several sages across the Upper Ancient, Middle Ancient, and Lower Ancient periods. When the Qin dynasty lost its clear mirror for governing the country, this lineage of learning did not fall; during the Han dynasty, the secret imperial library was organized, and the study of Confucianism was revived. Those who interpreted the Book of Changes included Ding Kuan, Meng Xi, Jing Fang, and Tian Wangsun in Chang'an during the Western Han, and Xun Shuang, Liu Biao, Ma Rong, and Zheng Xuan in Luoyang during the Eastern Han. Overall, they mostly followed each other's teachings without any one person standing out particularly. Only Wang Bi of the Wei dynasty's commentary surpassed all previous and later works, so scholars in the Jiangdong region widely studied his teachings, while scholars in the Yellow River region rarely matched his achievement.

其江南義疏，十有餘家，皆辭尚虛玄，義多浮誕。原夫《易》理難窮，雖復玄之又玄，至於垂範作則，便是有而教有。若論住內住外之空，就能就所之說，斯乃義涉於釋氏，非為教於孔門也。

There are more than a dozen commentaries on the meaning of the Book of Changes in the southern Yangtze region, all of which tend to be lofty and obscure in their language, and their reasoning is mostly exaggerated and absurd. Upon examination, although the principles of the Book of Changes are indeed difficult to fully grasp, even if they reach the level of "mysterious beyond mystery," when it comes to establishing exemplary standards and setting rules, they are concrete and practical, providing real guidance for dealing with actual situations. As for discussions about whether the mind resides inside or outside, or the doctrine of observing the mind and the object of observation, such reasoning has already slipped into Buddhist thought and is no longer in line with the teachings of the Confucian school.

程子曰：邵堯夫先生之學，得之於李挺之。挺之得之穆伯長，伯長得之華山希夷陳圖南先生。朔其源流，遠有端緒。今穆李之言，及其行事，概可見矣。而先生淳一不雜，汪洋浩大，乃其所自得者多矣。

Cheng Hao said: Shao Yong, whose courtesy name was Yaofu, obtained his learning from Li Zhicai, whose courtesy name was Tinzhi; Li Zhicai in turn learned from Mu Xiu, whose courtesy name was Boyang. Mu Xiu had learned from Chen Tuan of Huashan, whose courtesy name was Tunan and who was known as Master Xiyi. Tracing its origin, there is a clear lineage to follow. Now, the words and deeds of Mu Xiu and Li Zhicai are still visible; but Shao Master's learning is pure and unadulterated, vast and profound, which is mostly derived from his own personal insight.

尹氏火享曰；伊川先生踐履盡易，其作《傳》只是因而寫成。熟讀玩味，既可見矣。

Yin Tun, a disciple of Cheng Yi, said: Master Cheng Yi practiced the principles of the Book of Changes throughout his life, fully embodying its teachings. His commentary on the Book of Changes, the Yichuan Commentary, was simply a record of his own practice. By reading this book repeatedly and pondering it carefully, one can naturally perceive this.

朱子門人間“當期”，曰：《易》卦之位，震東、離南、兌西、坎北者為一說，十二闢卦分屬十二辰者為一說。及焦延壽為卦氣直日之法，乃合二說而一之。既以八卦之震離兌坎二十四爻直四時，又以十二闢卦直十二月。且為分四十八卦為之公侯卿大夫，而六日七分之說生焉。

Zhu Xi's disciples asked about the method of calculating "the day of the period." Zhu Xi said: The directional arrangement of the hexagrams in the Book of Changes is said to be either the Later Heaven arrangement, where Zhen is in the East, Li in the South, Dui in the West, and Kan in the North; or the twelve message hexagrams (the辟卦) assigned to the twelve earthly branches. It was Jiao Yanshou who created the method of "hexagram qi directly corresponding to days," combining the two approaches: using the twenty-four lines of Zhen, Li, Dui, and Kan to correspond to the twenty-four seasons of the four seasons, and using the twelve辟卦 to correspond to the twelve months. Then the remaining forty-eight hexagrams were divided into four ranks: Gong, Hou, Qing, and Dafu. Thus, the idea that each hexagram corresponds to "six days and seven parts" emerged.

若以八卦為主，則十二卦之乾不當為巳之闢。坤不當為亥之闢，艮不當侯於申酉，巽不當侯於戌亥。若以十二卦為主，則八卦之乾不當在西北，坤不當在西南，艮不當在東北，巽不當在東南。彼此二說，互為矛盾。且其分四十八卦為公侯卿大夫，以附於十二闢卦，初無法象，而直以意言，本已無所據矣。不待論其減去四卦二十四爻，而後可以見其失也。

If the eight trigrams are taken as the basis of direction, then among the twelve trigrams of the month, the trigram Qian (Heaven) should not be associated with the fourth month (Si), Kun (Earth) should not be associated with the twelfth month (Hai), Gen (Mountain) should not be assigned to Shen and You, and Xun (Wind) should not be assigned to Xu and Hai. On the other hand, if the twelve trigrams of the month are taken as the basis, then among the eight trigrams, Qian should not be located in the northwest, Kun should not be located in the southwest, Gen should not be located in the northeast, and Xun should not be located in the southeast. These two views contradict each other. Moreover, dividing the forty-eight trigrams into four ranks—duke, marquis, minister, and scholar-official—and attaching them to the twelve trigrams of the month lacks a principle of symbolic representation. It is purely subjective and has no basis to begin with; one does not need to point out that it omits the four trigrams Kan (Water), Li (Fire), Zhen (Thunder), and Dui (Lake) and the twenty-four lines to see its errors.

揚雄《太玄》次第，乃是全用焦法。其八十一苜，蓋亦去其震離兌坎者，而但擬其六十卦耳。諸家於八十一首，多有作擬震離兌坎者。近世許翰始正其誤。至立踦蠃二贊，則正以七百二十九贊，又不足乎六十卦六日七分之數而益之。

Yang Xiong's "Classic of Supreme Mystery" follows exactly the same method as Jiao Yanshou. Its eighty-one "shou" (the original text mistakenly uses "mu" instead of "shou"), are probably also excluding the four trigrams Zhen, Li, Dui, and Kan, and only comparing the remaining sixty trigrams. Many scholars interpreting the "Classic of Supreme Mystery" have mistakenly regarded some "shou" as corresponding to Zhen, Li, Dui, and Kan, but it was not until the modern times that Xu Han corrected this error. As for the "qi" and "ying" commentaries added separately in the "Classic of Supreme Mystery," this was because the original seven hundred twenty-nine commentaries were insufficient to cover the sixty trigrams' "six days and seven parts," so they were added to make up the number.

恐不可反據其說，以正焦氏之說也。

Therefore, one should be cautious not to use the approach of the Taixuan to correct Jiao Yanshou's theory of卦气.

先天圖非某之說，乃康節之說。非康節之說，乃希夷之說。非希夷之說，乃孔子之

The "Earlier Heaven Diagram" is not my own saying, Zhu Xi, but the saying of Shao Yong (posthumous name Kangjie); if it is not Shao Yong's saying, then it is Chen Tuan (Master Xiyi)'s; if it is not Chen Tuan's saying, then it is Confucius'—there is a missing text in the original manuscript.

問伊川《易》說理太多，曰：伊川言聖人有聖人用，賢人有賢人用。若一爻只作一事，則三百八十四爻，止作得三百八十四事也。說得極好，然他解，依舊是三百八十四爻，止作得三百八十四事用也。

Someone asked: "Master Ichuan's commentary on the Book of Changes explains principles too much." Zhu Xi said: "Master Ichuan once said that sages have their own way of using the Book of Changes, and virtuous people have their own way of using it. He also said that if each line is taken as a single matter, then the 384 lines would only be sufficient for 384 matters—this is a very good point; however, when looking at his actual explanations, he still treats the 384 lines as if they were each for a single matter."

《詩》《書》略看訓詁，解釋文義令通而已。卻只玩味本文，其道理只在本文。下面小字盡說，如何會過得他？若《易傳》卻可脫去本文。程子此書平淡地漫漫委曲，說得更無餘蘊，不是那敲磕逼匝出底義理，平鋪地放在面前，只如此等行文，亦自難學，如其他峭拔雄健之文卻可作，若《易傳》淡底文字，如何可及？

Reading the "Book of Poetry" and "Book of Documents," one only needs to briefly understand the meanings of the words, making sure the text is clear and coherent. The main point is to appreciate the meaning of the text itself, as the principles are all contained within the text. Even if the small annotations below are extensive, how can they compare to the text itself? As for "Yichuan's Commentary on the Changes," however, it can be studied independently of the text. Cheng Yi's work is plain and simple, gradually unfolding its meaning, explaining the principles thoroughly without any remaining ambiguity. It is not a forced or rigid interpretation, but rather a straightforward presentation of the meaning. The very style of writing alone is difficult to learn: other sharp and vigorous writings can still be composed, but how can one match the plain and unassuming style of the "Commentary on the Changes"?

問《易傳》大概將三百八十四爻作人說，恐通未盡否？曰：也是。即是不可裝定作人說，看占得如何。有就事言者，有以位言者。以吉凶言之則為事，以終始言之則為時，以高下言之則為位，隨所作而看皆通。《繫辭》云：“不可為典要，唯變所適。”豈可裝定作人說？

Someone asked: "The Yichuan Commentary on the Changes generally treats all 384 lines as if they were about people. Perhaps this approach does not fit everywhere?" Zhu Xi said: "Exactly so. It is not possible to treat them all rigidly as if they were about people. One must also consider what is being divined. The line statements may refer to matters, or to the positions of the lines: speaking from the perspective of fortune and misfortune refers to matters, speaking from the perspective of beginning and end refers to time, speaking from the perspective of high and low refers to position. By looking at the object of the divination, all can be explained clearly. The Great Treatise says, 'It cannot be treated as a fixed rule, but must adapt to changes.' How can one rigidly treat them all as if they were about people?"

此書近細讀之，恐程《傳》得之已多，但不合全說作義理，不就卜筮上看，故其說有無頓著處耳。今但作卜筮看，而以其說推之，道理自不可易。

I have recently read this book carefully and find that Cheng Yi's "Commentary on the Changes" has already gained much. However, he should not have treated it entirely as a matter of doctrine, and he was unwilling to approach it from the perspective of divination. Therefore, his interpretations sometimes lack a solid foundation. If we now treat the "Book of Changes" as a divination text and use his views to elaborate further, the reasoning will naturally be unshakable.

自秦漢以來，考象辭者，泥於術數，而不得其弘通簡易之法。談義理者，淪於空寂，而不適乎仁義中正之歸。求其因時立教以承三聖，不同於法而同於道者，則唯伊川先生程氏之書而已。

Since the Qin and Han dynasties, those who have studied the images and words of the hexagrams have been confined to numerological calculations and have not attained the vast, comprehensive, simple, and practical method; those who have discussed the principles have fallen into emptiness and extinction, and have not reached the ultimate goal of benevolence, righteousness, the mean, and correctness. To find someone who can adapt to the times and establish a teaching method, continuing the tradition of the three sages Fuxi, King Wen, and Confucius, whose methods may differ from the ancients but whose principles remain the same, there is only the work of Master Cheng Yi, also known as Master I-Ch'uan.

老蘇說《易》，專得於“愛惡相攻而吉凶生”以下三句。他把這六爻，似那累世相仇相殺底人相似看。這一爻攻那一爻，這一畫克那一畫，全不近人情。東坡見他恁地太粗疎，卻添得些佛老在裡面，其書自作兩樣。

Su Xun (known as Lao Su) explained the Book of Changes entirely based on the three sentences following "Love and hatred contend and fortune and misfortune arise" in the Great Treatise. He viewed the six lines of a hexagram as if they were generations of enemies fighting each other: one line attacking another, one line overcoming another, entirely lacking human sentiment. His son Su Shi (known as Dongpo) saw his father's explanation as too crude and simplistic, so he incorporated elements from Buddhism and the School of the Masters, thus giving the Dongpo Commentary on the Changes a completely different appearance.

王氏應麟曰：以義理解易，自王弼始，何晏非弼比也。清談亡晉，衍也，非弼也：范寧以王弼何晏並言，過矣。

Wang Yinglin said: Using principles and reasoning to explain the Yi Jing began with Wang Bi. He Yan's scholarship was far inferior to Wang Bi's. It was Wang Yan who caused the decline of the Western Jin dynasty through his empty talk, not Wang Bi; Fan Ning's criticism of both Wang Bi and He Yan together was indeed excessive.

程子言《易》，謂得其義則象數在其中。朱子以為先見象數，方說得理，不然，事無實證，則虛理易差。愚嘗觀顏延之《庭誥》云：馬、陸得其象數，取之於物；荀、王舉其正宗，得之於心。其說以荀、於為長。

Cheng Yi explained the Book of Changes, saying that as long as one grasps the meaning and principles, the images and numbers are naturally included within them; Zhu Xi, however, believed that one must first clearly understand the images and numbers in order to accurately explain the principles, otherwise the matters lack practical evidence, and empty talk about principles is prone to error. I, Wang Yinglin, once read the "Ting Gao" by Yan Yanzhi of the Southern Dynasties, which said: Ma Rong and Lu Ji obtained the images and numbers, drawing from external things; Xun Shuang and Wang Bi presented the orthodox approach, obtaining it from within the mind — Yan's meaning was to prefer the school of Xun and Wang. (The original text says "Xun, Yu" but should be "Xun, Wang".)

李泰發亦謂一行明數而不知其義，管輅明象而不通其理。蓋自輔嗣之學行，而象數之說隱。然義理象數，一以貫之，乃為盡善。以上論諸家說《易》。

Li Guang (style name Taifa, a famous official of the Song dynasty) also said: In the Tang dynasty, the monk Yixing was skilled in calendar calculations but did not understand the underlying principles. In the Three Kingdoms period, Guan Lu was adept at hexagram images but did not grasp their true meaning. Generally speaking, since Wang Bi's philosophy became popular, the school of images and numbers has been obscured. However, the principles and images must be integrated as one to be complete. The above is a discussion of the strengths and weaknesses of various interpretations of the Book of Changes.

時消息盈虛之謂“時”，《泰》、《否》、《剝》、《復》之類是也。又有指事言者，《訟》、《師》、《噬嗑》、《頤》之類是也。又有以理言者，《履》、《謙》、《咸》、《恆》之類是也。又有以象占者，《井》、《鼎》之類是也。四者皆謂之時。

The concept of "time" (时) refers to the waxing and waning, fullness and emptiness of yin and yang, which is called "time." The hexagrams such as "Great Benefit" (泰), "Obstruction" (否), "Decrease" (剥), and "Return" (复) belong to this category. There are also hexagrams named according to specific events, such as "Contention" (讼) indicating disputes, "Army" (师) indicating military action, "Breaking the Bones" (噬嗑) indicating the use of punishment, and "Nourishment" (颐) indicating nourishment. There are also hexagrams named based on their meanings, such as "Following" (履) referring to observing rituals, "Humility" (谦) referring to humility, "Attraction" (咸) referring to mutual influence, and "Constancy" (恒) referring to maintaining consistency. There are also hexagrams that use the images of physical objects for divination, such as "Well" (井) and "Tripod" (鼎). These four categories are all referred to as "time."

位貴賤上下之謂“位”。王弼謂中四爻有位，而初上兩爻無位，非謂無陰陽之位也，乃謂爵位之位

The concept of "position" or "位": The rank and status of a line is called "位". Wang Bi said that the fourth line has a position, while the first and top lines do not. This does not mean that they lack yin and yang positions, but rather that they lack the kind of "position" referring to rank or official status—there is a missing text in the original manuscript.

德剛柔中正不中正之謂“德”。剛柔各有善不善，時當用剛，則以剛為善也；時當用柔，則以柔為善也。唯中與正，則無有不善者。然正尤不如中之善，故程子曰，正未必中，中則無不正也。六爻當位者未必皆吉，而二五之中，則占者獨多，以此故爾。

The concept of "de" refers to the yao's strength and flexibility, as well as whether it is centered and upright or not. Strength and flexibility each have both good and bad aspects: when the situation calls for strength, strength is considered good; when the situation calls for flexibility, flexibility is considered good. However, "centeredness" and "uprightness" have no bad aspects. Yet "uprightness" is not as good as "centeredness," so Cheng Yi said: those who achieve uprightness may not necessarily achieve centeredness, but those who achieve centeredness will not be unupright. Among the six yao, those in the proper position are not necessarily all auspicious, but the two middle positions, second and fifth, are particularly auspicious, which is precisely why this is the case.

應、比“應”者，上下體相對應之爻也。“比”者，逐位相比連之爻也。《易》中比應之義，唯四與五比，二與五應為最重。蓋以五為尊位，四近而承之，二遠而應之也。然近而承者，則貴乎恭順小心，故剛不如柔之善。遠而應者，則貴乎強毅有為，故柔又不如剛之善。

The terms "ying" and "bi" refer to two types of relationships between lines in the hexagram. "Ying" refers to two lines that are opposite each other in position, specifically the first and fourth lines, the second and fifth lines, and the third and sixth lines. "Bi" refers to two adjacent lines that are next to each other. In the Book of Changes, the relationships of "bi" and "ying" are most important, particularly the relationship between the fourth and fifth lines, and between the second and fifth lines. This is because the fifth line represents the noble and esteemed position of the ruler. The fourth line is close to the fifth line and supports it above, while the second line is farther away but corresponds to it below. For those who are close and serve directly, it is important to be respectful, obedient, and cautious, so that yin lines are preferable to yang lines. For those who are distant but correspond, it is important to be strong, resolute, and courageous in taking responsibility, so that yang lines are preferable to yin lines.

夫子曰：“二與四，同功而異位，二多譽，四多懼，近也。柔之為道，不利遠者，其要無咎，其用柔中也。”夫言柔之道不利遠，可見剛之道不利近矣。又可見柔之道利近，剛之道利遠矣。

Confucius said in the Great Treatise: "Two and four are both yin positions but their positions differ. Two often receives praise, while four often faces fear, because four is close to the position of the sovereign. The nature of flexibility is not favorable for being distant; its principle lies in avoiding mistakes, relying on flexibility and being in the center." Since it is said that the way of flexibility is unfavorable for being distant, in reverse it shows that the way of firmness is unfavorable for being close; also it shows that the way of flexibility is favorable for being close, and the way of firmness is favorable for being distant.

夫子此條，實全《易》之括例。

Confucius' statement truly encompasses all examples in the Book of Changes; it is applicable in every instance when reading the Line Statements.

凡比與應，必一陰一陽，其情乃相求而相得。若以剛應剛，以柔應柔，則謂之“無應”。以剛比剛，以柔比柔，則亦無相求相得之情矣。

Whenever "bi" (conjunction) and "ying" (response) occur, they must be paired with one yin and one yang line. Only then will the two lines seek each other and harmonize. If a strong line responds to another strong line or a weak line responds to another weak line, it is called "wu ying" (no response). Similarly, if a strong line is in conjunction with another strong line or a weak line is in conjunction with another weak line, there will be no mutual seeking or harmonizing between them.

以此例推之，《易》中以六四承九五者，凡十六卦，皆吉。《比》曰“外比於賢”，《小畜》曰“有孚惕出”，《觀》曰“利用賓于王”，《坎》曰“納約自牖”，《家人》曰“富家”，《益》曰“中行告公從”，《井》曰“井甃無咎”，《浙》曰“或得其桷”，《巽》曰“田獲三品”，《渙》曰“渙其群元吉”，《節》曰“安節亭”，《中孚》曰“月幾望”，皆吉辭也。

According to this principle, in The Zhou Changes, whenever the flexible line six in the fourth position is directly below the strong line nine in the fifth position, forming the relationship of 'bearing', there are a total of sixteen hexagrams, and all the line statements are favorable. In the hexagram Bi, line six in the fourth says 'to attach oneself to the virtuous outside', meaning to attach oneself to a virtuous sovereign externally; in the hexagram Xiao Xu, line six in the fourth says 'having sincerity, one emerges from vigilance', meaning to maintain sincerity and escape from anxiety; in the hexagram Guan, line six in the fourth says 'it is favorable to be received by the sovereign as a guest', meaning it is favorable to be honored by the sovereign as a guest; in the hexagram Kan, line six in the fourth says 'to present simple sincerity through the window', meaning to offer sincere and simple intentions through the window; in the hexagram Jia Ren, line six in the fourth says 'wealthy family', meaning to make the family prosperous; in the hexagram Yi, line six in the fourth says 'to act in the middle way and report to the sovereign, and be followed', meaning to act in the middle way, report to the sovereign, and be followed; in the hexagram Jing, line six in the fourth says 'repairing the well wall brings no blame', meaning repairing the well wall brings no misfortune; in the hexagram Zhen (which should be 'Jian'), line six in the fourth says 'perhaps the beam is obtained', meaning the crane may rest on a stable branch; in the hexagram Xun, line six in the fourth says 'hunting yields three kinds of game', meaning hunting yields three types of prey; in the hexagram Huan, line six in the fourth says 'dispersing the group brings great good fortune', meaning dispersing private factions brings great good fortune; in the hexagram Jie, line six in the fourth says 'resting in the regulation brings success' (where 'ting' should be 'heng'), meaning resting in regulation brings success; in the hexagram Zhong Fu, line six in the fourth says 'the moon is almost full', meaning the moon is nearly full. All of these are favorable statements.

唯《屯》、《需》與《蹇》、則相從於險難之中，故曰“往吉”，曰“出自穴”，曰“來連”。《既濟》則交儆於未亂之際，故曰“終日戒”，亦皆吉辭。

Only the three hexagrams Zun, Xu, and Jian are slightly different. In these three hexagrams, the line six in the fourth and nine in the fifth are in difficult and perilous situations, following each other. Therefore, in the hexagram Zun, line six in the fourth says "Going is auspicious," meaning that going forward can result in good fortune; in the hexagram Xu, line six in the fourth says "Emerging from the cave," meaning that one can escape from a pit; in the hexagram Jian, line six in the fourth says "Coming to connect," meaning that returning to connect with nine in the fifth. As for the hexagram Ji Ji, line six in the fourth and nine in the fifth are in a state where the world has not yet experienced disorder, and they remain vigilant with each other. Therefore, it says "Being constantly on guard all day," meaning to remain constantly alert. These statements are all auspicious conclusions.

以九四承六五，亦十六卦，則不能皆吉，而凶者多。如《離》之“焚如死如棄如”，《恆》之“田無禽”，《晉》之“鼫鼠”，《鼎》之“覆餗”，《震》之“遂泥”，皆凶爻也。《大有》之“匪彭”，《睽》之“睽孤”，《解》之“解拇”，《歸妹》之“愆期”，《旅》之“心未快”，《小過》之“往厲必戒”，雖非凶爻，而亦不純吉。

In reverse, when a strong line (nine in the fourth) is connected to a weak line (six in the fifth), there are also sixteen hexagrams, but they are not all auspicious; rather, dangerous outcomes are more common. For example, in the hexagram Li (Fire), the line nine in the fourth says, "burned like, dead like, discarded like," indicating being burned, executed, or abandoned. In the hexagram Heng (Perseverance), the line nine in the fourth says, "no game in the field," meaning a hunting expedition yields nothing. In the hexagram Jin (Progress), the line nine in the fourth says, "the greedy rat," symbolizing a greedy and timid rat. In the hexagram Ding (Tripod), the line nine in the fourth says, "spilling the contents," meaning the tripod's foot breaks and the food inside spills out. In the hexagram Zhen (Thunder), the line nine in the fourth says, "finally sinking in mud," meaning being trapped in mud. These are all ominous lines. As for the line nine in the fourth of the hexagram Da You (Great Possession), which says, "not Peng," the line nine in the fourth of the hexagram Kui (Strife), which says, "solitary in strife," the line nine in the fourth of the hexagram Jie (Release), which says, "cutting off the big toe," the line nine in the fourth of the hexagram Gui Mei (Return of the Maiden), which says, "delayed time," the line nine in the fourth of the hexagram Li (Travel), which says, "the heart is not at ease," and the line nine in the fourth of the hexagram Xiao Guo (Small Excess), which says, "danger in going forward, must be cautious," although they are not considered ominous lines, they are not purely auspicious either.

唯《豫》之四，一陽而上下應，《噬嗑》之四，一陽為用獄主，《豐》之四，為動主以應乎明，《大壯》之壯，至四而極，《未濟》之未濟，至四而濟，皆卦主也，故得吉利之辭，而免凶咎。

There are only five exceptions: In the hexagram Yu, the line Nine in the Fourth is the only yang line in the entire hexagram, and all the yin lines above and below respond to it. In the hexagram Shi He, the line Nine in the Fourth is the main line for the hexagram's judicial punishment and punishment. In the hexagram Feng, the line Nine in the Fourth is the main line for the movement of the Zhen trigram, resonating upward with the brightness of the Li trigram. In the hexagram Da Zhuang, the prosperity described reaches its peak at the line Nine in the Fourth. In the hexagram Wei Ji, the state of not yet crossing over turns into crossing over at the line Nine in the Fourth. These five lines are all the main lines of their respective hexagrams, so they can receive favorable interpretations and avoid misfortune and calamity.

以九二應六五者，凡十六卦，皆吉。《蒙》之“子克家”，《師》之“在師中”，《泰》之“得尚于中行”，《大有》之“大車以載”，《蠱》之“幹母蠱”而“得中道”，《臨》之“咸臨吉而無不利”，《恆》之“悔亡”，《大壯》之“貞吉”，《睽》之“遇主于巷”，《解》之“得黃矢”，《損》之“弗損益之”，《升》之“利用禴”，《鼎》之“有實”，皆吉辭也。

Now consider the relationship of distant correspondence. When the strong line nine in the second position corresponds with the flexible line six in the fifth position, there are sixteen hexagrams, and all the line statements are auspicious. In the hexagram Meng, line nine in the second says "the son can manage the family," meaning the son can uphold the family's affairs. In the hexagram Shi, line nine in the second says "in the army," meaning being in the military while upholding the middle path. In the hexagram Tai, line nine in the second says "to follow the middle path," meaning to align with the principle of uprightness. In the hexagram Da You, line nine in the second says "the big cart can carry," meaning like a large cart, it can bear heavy burdens. In the hexagram Gu, line nine in the second says "to correct the mother's mistakes" and "to follow the middle path," meaning to rectify the faults left by the mother's generation while maintaining the middle path. In the hexagram Lin, line nine in the second says "to approach with sincerity, which is auspicious and without any disadvantage," meaning to approach subordinates with sincerity, which brings auspiciousness and no disadvantages. In the hexagram Heng, line nine in the second says "regret disappears," meaning regret vanishes. In the hexagram Da Zhuang, line nine in the second says "to be steadfast and auspicious," meaning to remain steadfast and gain auspiciousness. In the hexagram Kui, line nine in the second says "to meet the ruler in the alley," meaning to meet one's ruler in a narrow alley. In the hexagram Jie, line nine in the second says "to obtain a yellow arrow," meaning to obtain a yellow copper arrow during a hunt. In the hexagram Shen, line nine in the second says "not to reduce but to increase," meaning not to decrease but to gain something. In the hexagram Sheng, line nine in the second says "it is suitable to perform a thin sacrifice," meaning it is appropriate to offer a simple sacrifice to express sincerity. In the hexagram Ding, line nine in the second says "there is substance," meaning the cauldron is filled with actual goods. All these are auspicious statements.

唯《大畜》之“輿說輹”，則時當止也；《歸妹》“利幽貞”，則時當守也；《未濟》“曳輪貞吉”，則時當待也，亦非凶辭也。

Only three trigrams are treated separately: In the trigram Da Xu (Great Accumulation), line nine in the second position says "the carriage wheel detaches from the axle," meaning the carriage separates from the axle, because the situation calls for a halt. In the trigram Gui Mei (Return of the Maiden), line nine in the second position says "favorable to remain in quiet and uprightness," meaning it is appropriate to remain in quiet and uphold uprightness, because the situation calls for holding on. In the trigram Wei Ji (Not Yet Completed), line nine in the second position says "drag the wheel and maintain uprightness to achieve good fortune," meaning to hold back the wheel and maintain uprightness to achieve good fortune, because the situation calls for waiting. These three lines, though not as clear as the previous ones, are not ominous statements.

以六二應九五，亦十六卦，則不能皆吉，而凶吝者有之。如《否》之“包承”也，《同人》之“於宗吝”也，《隨》之“係小子失丈夫”也，《觀》之“窺觀可丑”也，《咸》之“咸其腓凶”也，皆非吉辭也。

When the flexible line six in the second position corresponds with the strong line nine in the fifth position, there are sixteen hexagrams, but not all of them are auspicious. Among them, some are dangerous and others involve regret or hardship. For example, in the hexagram "Obstruction," line six in the second position says "encompassing and yielding," which indicates excessive accommodation and submission. In the hexagram "Harmony with Others," line six in the second position says "regret within the clan," meaning that harmony is limited to one's own clan, leading to regret. In the hexagram "Following," line six in the second position says "attached to the young man and losing the mature man," implying that focusing on the young leads to the loss of a mature and virtuous person. In the hexagram "Observing," line six in the second position says "peeking through the door is shameful," suggesting narrow-mindedness and shame. In the hexagram "Attraction," line six in the second position says "attraction occurs in the calf," meaning that improper action leads to misfortune. None of these statements are auspicious.

《屯》之“屯如遭如”，《遯》之“鞏用黃牛”，《蹇》之“蹇蹇匪躬”，《既 自二五之外，亦有應焉。自四五之外，亦有比焉。然其義不如應五承五者之重也。

The hexagram Zun (Obstruction) line six-two says, "Tun ru zao ru," meaning difficult and hesitating; the hexagram Duan (Retreat) line six-two says, "Gong yong huang niu," meaning using a yellow ox hide to bind tightly; the hexagram Jian (Obstruction) line six-two says, "Jian jian fei gong," meaning striving to remove the national crisis without regard for oneself. Below, the text begins with the phrase from the hexagram Ji Ji (Completion), but the current edition has a missing character here. The continuation says: besides the second line responding to the fifth line, other lines also have a "response" relationship with each other; besides the fourth line supporting the fifth line, other lines also have a "comparison" relationship. However, the significance of these relationships in terms of meaning is not as important as the response to the fifth line and the support of the fifth line.

以應言之，四與初，猶或取相應之義，三與上則取應義者絕少矣。其故何也？四，大臣之位也，居大臣之位，則有以人事君之義，故必取在下之賢德以自助，此其所以相應也。上居事外，而下應於當事之人，則失清高之節矣。三居臣位，而越五以應上，則失勿二之心矣。此其所以不相應也。

Firstly, regarding the concept of 'response' (应). Sometimes the Fourth Line corresponds with the First Line, and the Third Line corresponds with the Top Line, but the latter is very rare. Why is this so? The Fourth Line represents the position of a minister, who holds the responsibility of recommending talented people to the sovereign. Therefore, it must seek the assistance of virtuous individuals in lower positions, which explains why the Fourth Line can correspond with the First Line. The Top Line, however, is already outside the affairs, and if it still responds to those in power, it would lose its noble character. The Third Line, being in a minister's position, would lose its loyalty if it responded to the Top Line instead of the Sovereign in the Fifth Line. This is why the Third Line and the Top Line should not correspond.

然四之應初而吉者，亦唯以六四應初九耳。蓋初九為剛德之賢，而六四有善下之美，故如《屯》、《賁》之“求婚媾”也，《頤》之“虎視耽耽”也，《損》之“使遄有喜”也，皆吉也。若九四應初六，則反以下交小人為累，《大過》之“不橈乎下”，《解》之“解而拇”，《鼎》之“折足”是也。

However, the fourth line responding to the first line to bring good fortune is limited to the case where the sixth line of the fourth position responds to the ninth line of the first position. Because the ninth line at the beginning is a virtuous person who is strong and virtuous, while the sixth line at the fourth position has the virtue of humbly submitting and engaging with others. Therefore, in the hexagram Zun, the sixth line of the fourth position and in the hexagram Ben, the sixth line of the fourth position both say "seeking to marry," actively seeking to form a marriage; in the hexagram Yi, the sixth line of the fourth position says "watching like a tiger," focusing intently downward on the ninth line at the beginning; in the hexagram Shen, the sixth line of the fourth position says "causing a quick joy," urging people to come quickly to assist and bring joy. All these are favorable. Conversely, if the ninth line of the fourth position responds to the sixth line of the first position, it turns into a situation where one is involved with petty people and suffers consequences. In the hexagram Da Guo, the ninth line of the fourth position says "not bending downward," refusing to bend down; in the hexagram Jie, the ninth line of the fourth position says "loosing the big toe," trying to remove the big toe beneath; in the hexagram Ding, the ninth line of the fourth position says "breaking the foot," the foot of the tripod breaking, all referring to such situations.

以比言之，唯五與上，或取相比之義，餘爻則取比義者亦絕少。其故何也？五，君位也，尊莫尚焉，而能下於上者，則尚其賢也，此其所以有取也。然亦唯六五遇上九，乃取斯義。蓋上九為高世之賢，而六五為虛中之主。

Now taking "比" as an example. Only between the fifth line and the top line does one sometimes take the meaning of adjacent and close relationship. The other lines rarely take the meaning of "比." Why is this so? The fifth line is the position of the sovereign, exalted beyond measure. Yet it is able to regard the top line as being below itself, which shows respect and reverence for the virtuous person. Therefore, this relationship is worth taking as a meaning. However, this meaning is only taken when the sixth line at the fifth position meets the ninth at the top. Because the ninth at the top is a virtuous person who stands above the common people, while the sixth line at the fifth position is a sovereign who is humble and centered.

故如《大有》、《大畜》之六五、上九，孔子則贊之以“尚賢”；《頤》、《鼎》之六五、上九，孔子則贊之以“養賢”，其辭皆最吉。若以九五比上六，則亦反以尊寵小人為累，如《大過》之“老婦得其士夫”，《咸》之“志末”，《夬》之“莧陸”，《兌》之“孚于剝”，皆是也。獨《隨》之九五下上六，而義有取者，卦義剛來下柔故爾，若初與二，二與三，三與四，則非正應而相比者，或恐陷於朋黨比周之失，故其義不重。

Therefore, in the hexagrams of "Da You" and "Da Xu," the lines six in the fifth and nine at the top are praised by Confucius as "shang xian" (valuing the virtuous). In the hexagrams of "Yi" and "Ding," the same lines are praised as "yang xian" (nurturing the virtuous). Their line statements are all most auspicious. However, if the line nine in the fifth were to be close to the line six above it, it would instead lead to being entangled by favoring and trusting petty men, as seen in the hexagram "Da Guo," where line nine in the fifth says "lao fu de qi shi fu," meaning an old woman marrying a young man; in the hexagram "Xian," line nine in the fifth says "zhi mo," meaning the mind is fixed on trivial matters; in the hexagram "Guai," line nine in the fifth says "xian lu," meaning like the tender herb xian lu, which is hard to decide upon; and in the hexagram "Dui," line nine in the fifth says "fu yu po," meaning mistakenly entrusting sincerity to a petty man. These all fall into this category. Only in the hexagram "Sui," where line nine in the fifth is close to line six above it, the meaning is reasonable, because the nature of the hexagram "Sui" itself is that a strong line is located below a weak one. As for the relationships between the first and second, second and third, third and fourth lines, which are neither in the correct position nor close to each other, they are likely to lead to the faults of forming cliques and mutual connections, so they are not given much importance in terms of meaning.

此皆例之常也。若其爻為卦主，則群爻皆以比之、匝之為吉凶焉，故五位之為卦主者，不待言矣。如《豫》四為卦主，則初“鳴”而三“盱”。《剝》上為卦主，則三“無咎”而五“無不利”。《復》初為卦王，則二下仁而四“獨復”。《夬》上為卦主，則三“壯頄”而五“莧陸”。《姤》初為卦主，則二“包有魚”而四“包無魚”。此又《易》之大義，不可以尋常比應之例論也。

The above discusses general rules. If a line is the main line of the entire hexagram, then the other lines are determined in terms of their relationship of "comparison" and "correspondence" with it, regarding fortune and misfortune. As for cases where one of the five central lines itself serves as the main line of the hexagram, there is no need to elaborate further. For example, in the hexagram "Yü" (Joy), since the line nine in the fourth position is the main line, the line six at the beginning says "Yingyü" (excessive joy), indicating joyful sounds; the line six in the third position says "Xuyü" (expectant joy), indicating looking up in expectation. In the hexagram "Bo" (Decay), since the line nine at the top is the main line, the line six in the third position receives "Wujiao" (no blame), avoiding disaster; the line six in the fifth position receives "Wu bu li" (no disadvantage). In the hexagram "Fu" (Return), since the line nine at the beginning is the main line ("guawang" should be "guazhu"), the line six in the second position approaches the benevolent person below; the line six in the fourth position says "Du fu" (returning alone), indicating returning to the right path alone. In the hexagram "Guai" (Breaking), since the line six at the top is the main line, the line nine in the third position says "Zhuang qiu" (a strong cheekbone), indicating the manifestation of strength on the cheekbone; the line nine in the fifth position says "Xian lu" (a type of plant). In the hexagram "Gou" (Meeting), since the line six at the beginning is the main line, the line nine in the second position says "Bao you yu" (a fish wrapped in the kitchen), indicating a fish still wrapped in the kitchen; the line nine in the fourth position says "Bao wu yu" (no fish in the kitchen), indicating the kitchen has no fish left. This is another major principle of the "Zhou Yi" (Book of Changes), which cannot be measured by the usual rules of "comparison" and "correspondence."

卦主凡所謂卦主者，有成卦之主焉，有主卦之主焉。成卦之主，則卦之所由以成者。無論位之高下，德之善惡，若卦義因之而起，則皆得為卦主也。主卦之主，必皆德之善，而得時、得位者為之。故取於五位者為多，而它爻亦間取焉。其成卦之主，即為主卦之主者，必其德之善，而兼得時位者也。其成卦之主，不得為主卦之主者，必其德與時位，參錯而不相當者也。

The concept of "guazhu" (卦主) is divided into two categories: one is "chenggua zhi zhu" (成卦之主), and the other is "zhugua zhi zhu" (主卦之主). "Chenggua zhi zhu" refers to the line that gives rise to the formation and name of the hexagram; regardless of whether its position is high or low, or whether its virtue is good or bad, if the meaning of the entire hexagram originates from it, it can be considered the guazhu. "Zhugua zhi zhu" must be a line with pure virtue, and one that is both timely and appropriately positioned. Therefore, the fifth line is most commonly chosen as the zhugua zhi zhu, while other lines are occasionally used. If a line is both the chenggua zhi zhu and the zhugua zhi zhu, it must be a line with pure virtue that is also timely and appropriately positioned. If a line is the chenggua zhi zhu but cannot be the zhugua zhu, it is because its virtue and timing are mismatched and not in harmony.

大抵其說皆具於夫於之《彖傳》，當逐卦分別觀之。若其卦成卦之主，即主卦之主，則是一主也，若其卦有成卦之主，又有主卦之主，則兩爻皆為卦主矣。或其成卦者兼取兩爻，則兩爻又皆為卦主矣。或其成卦者兼取兩象，則兩象之兩爻，又皆為卦主矣。亦當逐卦分別觀之。

In general, these statements are already included in Confucius' Commentary on the Judgment, where "fu yu" should be read as "fu zi." One should understand them separately for each hexagram. If the main element of the hexagram's formation is the same as the main element of the main hexagram, then this hexagram has only one main line. If a hexagram has both a separate main element of formation and a separate main element of the main hexagram, then both lines are considered main lines. Sometimes, when the meaning of the hexagram is formed by combining two lines, both lines are considered main lines. Sometimes, when the meaning of the hexagram is formed by combining the upper and lower hexagrams, then the main lines of each hexagram are also considered main lines. This should also be understood separately for each hexagram.

《乾》以九五為卦主，蓋乾者天道，而五則天之象也。乾者君道，而五則君之位也，又剛健中正。四者具備，得天德之純，故為卦主也。觀《彖傳》所謂“時乘六龍以御天”，“首出庶物”者，皆主君道而言。

The hexagram Qian takes the line nine in the fifth as its main line. This is because Qian represents the heavenly way, and the fifth line symbolizes the position of heaven; Qian also represents the way of a ruler, and the fifth line is the position of the sovereign. Moreover, the line nine in the fifth is both strong and vigorous, occupies the center, and is in the proper position. With these four qualities—strength, vigor, centrality, and correctness—it most purely embodies the virtue of heaven, so it is established as the main line. The "Commentary on the Judgment" says, "At the right time, riding six dragons to govern heaven," meaning governing the heavenly way by riding six dragons at the appropriate time, and "leading all things," being the leader of all things, both describe the way of a ruler.

《坤》以六二為卦主，蓋坤者地道，而二則地之象也。坤者臣道，而二則臣之位也，又柔順中正。四者具備，得坤德之純，故為卦主也。觀彖辭所謂“先迷後得主”“得朋”“喪朋”者，皆主臣道而言。

The Hexagram of Earth takes the Second Line, Six Two, as its central line. This is because the Hexagram of Earth represents the way of the earth, and the Second Line symbolizes the position of the earth; the Hexagram of Earth also represents the way of a minister, and the Second Line corresponds to the position of a minister. Moreover, the Second Line is itself soft and yielding, occupies the center, and is in the proper position. With these four qualities—softness, yielding, centrality, and correctness—it most purely embodies the virtue of the earth, so it is chosen as the central line. The statement in the Hexagram Statement says, "Those who go ahead become lost, but those who follow find the master," as well as "gaining companions" and "losing companions," which refer to gaining and losing like-minded individuals. These all pertain to the way of a minister.

《屯》以初九、九五為卦主，蓋卦唯兩陽，初九在下，侯也，能安民者也。九五在上，能建侯 亦指五而言之也。《師》以九二、六五為主，蓋九二在下，“丈人”也；六五在上，能用“丈人”者也。《比》以九五為主，蓋卦唯一陽居尊位，為上下所比附者也。

The hexagram Zun takes its main lines as initial nine and nine in the fifth. This is because the entire hexagram has only two yang lines: initial nine is at the bottom, representing a vassal who has been granted a fief and can pacify the people; nine in the fifth is at the top, capable of granting fiefs to vassals. The original text here is missing, leaving only the phrase "also refers to the fifth," which refers to nine in the fifth. The hexagram Shi takes its main lines as nine in the second and six in the fifth. This is because nine in the second is at the bottom, corresponding to the hexagram statement's "elder man," meaning a mature and steady commander; six in the fifth is at the top, representing the ruler who can employ this "elder man." The hexagram Bi takes its main line as nine in the fifth, because the entire hexagram has only one yang line, which is in the position of honor, becoming the object to which all the lower yin lines come to attach themselves.

《小畜》以六四為成卦之主，而九五則主卦之主。蓋六四以一陰畜陽，故《彖傳》曰“柔得位而上下應之”，九五與之合志，以成其畜，故《彖傳》曰“剛中而志行”。《履》以六三為成卦之主，而九五則主卦之主也。蓋六三以一柔履眾剛之間，多危多懼，卦之所以名《履》也。居尊位尤當常以危懼存心，故九五之辭曰“貞厲”，而《彖傳》曰“剛中正，履帝位而不疚”。

The hexagram Xiao Xu takes its main line as six in the fourth and its main line as nine in the fifth. Since six in the fourth uses a yin line to restrain the many yang lines, the Commentary on the Judgment says "a flexible line in the correct position with all above and below responding to it," meaning the flexible line is in the correct position and all the yang lines above and below respond to it. Nine in the fifth agrees with it in purpose, helping it complete the task of restraint, so the Commentary on the Judgment also says "a strong line in the center with its will carried out," meaning the strong line is in the center and thus its will can be carried out. The hexagram Liu takes its main line as six in the third and its main line as nine in the fifth. Since six in the third uses a flexible line to walk among many strong lines, it is in a dangerous situation and feels much fear, which is the origin of the name of the hexagram Liu. Those in a high position should especially always maintain a sense of danger and fear, so the line statement of nine in the fifth says "upright and dangerous," meaning to remain upright and be aware of danger; the Commentary on the Judgment says "strong, upright and correct, walking on the imperial throne without guilt," meaning strong, upright and correct, stepping onto the imperial throne without feeling guilty.

《泰》以九二、六五為主，蓋泰者上下交而志同，九二能盡臣道以上交者也，六五能盡君道以下交者也，二爻皆成卦之主，亦皆主卦之主也。《否》以六二、九五為主，蓋否者上下不變，六二“否亨”，斂德闢難者也。九五“休否”，變《否》為《泰》者也。然則六二成卦之主，而九五則主卦之主也。

The hexagram Tai takes the lines nine two and six five as its main lines. This is because Tai means the communication between upper and lower and the alignment of hearts and minds: nine two fulfills the duty of a minister to connect with the sovereign above, while six five fulfills the duty of a sovereign to connect with ministers below. These two lines are both the main lines of the hexagram and the main lines of the main hexagram. The hexagram Pi takes the lines six two and nine five as its main lines. This is because Pi means the separation between upper and lower and the lack of communication (the phrase "upper and lower remain unchanged" should be "upper and lower do not communicate"): the line statement of six two says "Pi is favorable," meaning in a time of blockage, one should restrain one's talents and virtues to avoid calamity; the line statement of nine five says "rest from Pi," meaning to stop the blockage and transform Pi into Tai. Thus, six two is the main line of the hexagram, while nine five is the main line of the main hexagram.

《同人》以六二、九五為主，蓋六二以一陰能同眾陽，而九五與之應。故《彖傳》曰“柔得位得中，而應乎乾”。《大有》以六五為主，蓋六五以虛中居尊，能有眾陽。故《彖傳》曰“柔得尊位，大中，而上下應之”。《謙》以九三為主，蓋卦唯一陽，得位而居下體，謙之象也。故其爻辭與卦同，《傳》曰“三多凶”，而唯此爻最吉。

The hexagram "Tong Ren" (Union) takes the second line, six-two, and the fifth line, nine-five, as its main lines. Because the six-two, a yin line, is able to harmonize with all the yang lines, and the nine-five corresponds to it, the Commentary on the Judgment says, "A flexible line is in the right position and in the center, and corresponds to the Heaven." The yin line is both properly positioned and in the center, and it corresponds upward to the Heaven. The hexagram "Da You" (Great Possession) takes the fifth line, six-five, as its main line. Because the six-five, in a humble and centered position, occupies the exalted position and can unify all the yang lines, the Commentary on the Judgment says, "A flexible line attains the exalted position, is in the great center, and is responded to by all above and below." The yin line attains the exalted position, is in the great center, and all the other lines respond to it. The hexagram "Qian" (Humility) takes the third line, nine-three, as its main line. Because the entire hexagram has only one yang line, which is properly positioned and located in the lower trigram, it symbolizes humility and retreat. Therefore, its line statement "Toil and Humility" is synonymous with the hexagram's name. The Great Treatise says, "The third line is often dangerous," as the third position is often associated with misfortune, but in the hexagram "Qian," this line is the most auspicious.

《豫》以九四為主，卦唯一陽，而居上位，卦之所由以為豫者。故《彖傳》曰“剛應而志行”。《隨》以初九、九五為主，蓋卦之所以為隨者，剛能下柔也。初五兩爻，皆剛居柔下，故為卦主。《蠱》以六五為主，蓋諸爻皆有事於幹蠱者，至五而功始成，故諸爻皆有戒辭，而五獨曰“用譽”也。

The hexagram Yu takes the fourth line, nine, as its main line. The entire hexagram contains only one yang line, and it is located in the position of the upper trigram, which is the reason the hexagram is called Yu, meaning joy and harmony. Therefore, the Commentary on the Judgment says, "A strong line receives the response of the yin lines and the will is carried out." A strong line gains the support of the yin lines and thus its aspirations are realized. The hexagram Su takes the first line, nine, and the fifth line, six, as its main lines. This is because the hexagram is called Su due to the strong lines being willing to be below the flexible lines. The first line, nine, and the fifth line, six, are both strong lines located below flexible lines, hence they are established as the main lines. The hexagram Gu takes the fifth line, six, as its main line. This is because all the lines are engaged in rectifying accumulated evils, and it is only at the fifth line that the great task is completed. Therefore, all other lines carry warnings, but the fifth line says "use praise," thus gaining a good reputation.

《臨》以初九、九二為主，《彖傳》所謂“剛浸而長”是也。《觀》以九五、上九為主，《彖傳》所謂“大觀在上”是也。《噬嗑》以六五為主，《彖傳》所謂“柔得中而上行”是也。《賁》以六二、上九為主，《彖傳》所謂“柔來而文剛”，“剛上而文柔”是也。《剝》以上九為主，陰雖剝陽，而陽終不可剝也，故為卦主。《復》以初九為主，《彖傳》所謂“剛反”者是也。

The hexagram "Qin" (Approach) takes the lines "Initial Nine" and "Nine in the Second" as its main lines, which corresponds to the Commentary on the Judgment's statement "Yang gradually increases and grows." The hexagram "Guan" (Observation) takes the lines "Nine in the Fifth" and "Nine at the Top" as its main lines, corresponding to the Commentary on the Judgment's statement "A great object of observation is above," meaning the grand object of observation is positioned at the top. The hexagram "Shihe" (Breaking the Bones) takes the line "Six in the Fifth" as its main line, corresponding to the Commentary on the Judgment's statement "A Yin line occupies the center and ascends," meaning the Yin line attains the central position and moves upward. The hexagram "Ben" (Brightness) takes the lines "Six in the Second" and "Nine at the Top" as its main lines, corresponding to the Commentary on the Judgment's statement "A Yin line comes down to adorn Yang and Yang goes up to adorn Yin," meaning the Yin line descends to embellish the Yang line and the Yang line ascends to embellish the Yin line. The hexagram "Bo" (Decrease) takes the line "Nine at the Top" as its main line, since although Yin energy continuously erodes Yang energy, Yang energy is not entirely eroded, hence it is established as the main line. The hexagram "Fu" (Return) takes the line "Initial Nine" as its main line, corresponding to the Commentary on the Judgment's statement "Yang returns," meaning Yang energy departs and returns.

《無妄》以初九、九五為主，蓋初九陽動之始，如人誠心之初動也：九五乾德之純，如人至誠之無息也。故《彖傳》曰“剛自外來而為主於內”，指初也；又曰“剛中而應”，指五也。《大畜》以六五、上九為主，《彖傳》所謂“剛上而尚賢”者是也。《頤》亦以六五、上九為主，《彖傳》所謂“養賢以及萬民”者是也。

The hexagram Wuwang is centered around the lines Chuijiu and Jiwu. Chuijiu represents the beginning of yang energy, similar to a person's sincere heart just starting to move; Jiwu is the most pure expression of the virtue of Qian, akin to a person's utmost sincerity that never ceases. Therefore, the Commentary on the Judgment says, "Yang comes from outside and becomes the master within," meaning that the yang line comes from the outer trigram and takes charge within the inner trigram, referring to Chuijiu. It also says, "Yang is in the center and has a response," meaning that the yang line is in the center and has a corresponding line, referring to Jiwu. The hexagram Daxu is centered around the lines Liwu and Shangjiu, which corresponds to what the Commentary on the Judgment says, "Yang is above and honors the virtuous," meaning that the yang line is at the top and is honored. The hexagram Yi is also centered around the lines Liwu and Shangjiu, which corresponds to what the Commentary on the Judgment says, "Nourishing the virtuous and benefiting all people," meaning that the virtuous are supported and their benefits are extended to all people.

《大過》以九二、九四為主，蓋九二剛中而不過者也，九四棟而不橈者也。《坎》以二五二陽為主，而五尤為主，水之積滿者行也。謂動而能靜，則五尤卦主也。《恆》者常也，中則常矣，卦唯二五居中，而六五之柔中，尤不如九二之剛中，則二卦主也。

The hexagram Da Guo takes the lines Nine in the Second and Nine in the Fourth as its main lines, because Nine in the Second is strong and vigorous, situated in the center without exceeding the limit, and Nine in the Fourth is like a roof beam that bears weight without bending. The hexagram Kan takes the lines Nine in the Second and Nine in the Fifth as its main lines, with Nine in the Fifth being especially important, because water needs to be full before it can flow. The next sentence, "To be able to move and yet be still, then the line Five is especially the main line," refers to the ability to be active and yet calm, so the line Five is especially considered the main line; however, the original text here is missing some words, and the name of the hexagram to which this sentence belongs is also missing. The hexagram Heng means constancy, and being able to maintain the center leads to constancy; this hexagram only has the lines Two and Five in the center, and although Six in the Fifth is gentle and centered, it is ultimately not as good as Nine in the Second, which is strong and centered, so Nine in the Second is the main line.

《遯》之為遯以二陰，則初二成卦之主也。然處之盡善者唯九五，則九五又主卦之主也。故《彖傳》曰“剛當位而應，與時行”也。《大壯》之為壯以四陽，而九四當四陽之上，則四卦主也。《晉》以明出地上成卦，六五為離之主，當中天之位，則五卦主也。故《彖傳》曰“柔進而上行”。

The hexagram "Dun" is called "Dun," meaning retreat, because the two yin lines below push upward, making the lines Chiu Liu and Liu Er the main lines of the hexagram. However, the line that handles retreat most perfectly is Chiu Wu, so Chiu Wu is also the main line of the hexagram. Therefore, the Commentary on the Judgment says, "The strong line is in the proper position and has a response; it acts in accordance with the time." The hexagram "Da Zhuang" is called "Zhuang," meaning strength, because the four yang lines below are strong, and Chiu Si is exactly at the top of these four yang lines, so Chiu Si is the main line of the hexagram. The hexagram "Jin" is formed by taking the image of the sun rising above the earth, and Liu Wu is the main line of the line Li, precisely at the position of the sun in the middle sky, so Liu Wu is the main line of the hexagram. Therefore, the Commentary on the Judgment says, "The flexible line advances and moves upward."

《明夷》以日入地中成卦，而上六積土之厚，夷人之明者也，成卦之主也。六二、六五皆秉中順之德，明而見夷者也，主卦之主也。故《彖傳》曰“文王以之”、“箕子以之”。《家人》以九五、六二為主，故《彖傳》曰“女正位乎內，男正位乎外”。《睽》以六五、九二為主，故《彖傳》曰“柔進而上行，得中而應乎剛”。

The hexagram Mingyi is formed by the image of the sun sinking into the earth. The upper sixth line represents the place with the thickest accumulation of soil, which is the one that harms others' brightness, so it is the main line of the hexagram. The sixth line and the fifth line both uphold the virtue of being in the center and gentle, possessing brightness yet suffering damage, so they are the main lines of the hexagram. Therefore, the Commentary on the Judgment says, "King Wen used this," and "Jizi used this," meaning King Wen and Jizi used this attitude to deal with difficulties. The hexagram Jiaren takes the fifth line and the second line as its main lines, so the Commentary on the Judgment says, "The woman holds the correct position within, and the man holds the correct position outside," meaning the woman remains in her proper place within, and the man remains in his proper place outside. The hexagram Kui takes the fifth line and the second line as its main lines, so the Commentary on the Judgment says, "The flexible line advances upward, attains the center and corresponds with the strong line," meaning the flexible line moves upward, occupies the center, and corresponds with the strong line.

《蹇》以九五為主，故《彖傳》曰“往得中也”。蓋《彖》辭所謂“大人”者，即指五也。《解》以九二、六五為主，故《彖傳》曰“往得眾也”，指五也。又曰“乃得中也”，指二也。《損》以損下卦上畫，益上卦上畫為義，則六三、上九，成卦之主也：然損下益上，所益者君也，故六五為主卦之主。

The hexagram Jian uses nine in the fifth position as its main line, so the Commentary on the Judgment says "going forward attains the center," meaning that moving forward can reach the central position. The term "great person" mentioned in the hexagram statement refers specifically to nine in the fifth. The hexagram Jie takes nine in the second and six in the fifth as its main lines, so the Commentary on the Judgment says "going forward gains the people," meaning that moving forward can gain the support of the people, referring to six in the fifth; it also says "then attains the center," meaning that it conforms to the middle path, referring to nine in the second. The hexagram Shen takes the meaning of reducing the upper line of the lower trigram and adding to the upper line of the upper trigram, so six in the third and nine at the top are the main lines; however, since the reduction benefits the upper, the object of the increase is the ruler, so six in the fifth is the main line of the hexagram.

《益》以損上卦下畫，益下卦下畫為義，則六四、初九，成卦之主也。然損上益下者，君施之而臣受之，故九五、六二為主卦之主。《夬》以一陰極於上為義，則上六成卦之主也。然五陽決陰，而五居其上，又尊位也，故九五為主卦之主。

The hexagram Yi is derived by reducing the lowest line of the upper trigram and adding it to the lowest line of the lower trigram. Therefore, lines six in the fourth position and nine at the beginning are the main lines of the hexagram. However, the action of reducing from above and benefiting below represents the ruler giving and the subject receiving, so line nine in the fifth position and six in the second position are the main lines of the hexagram. The hexagram Guai is derived by having a yin line at the top. Therefore, line six at the top is the main line of the hexagram. However, five yang lines together remove this yin line, and line nine in the fifth position is at the top of the yang lines, still holding the position of honor, so line nine in the fifth position is the main line of the hexagram.

《姤》以一陰生於下為義，則初六成卦之主也。然五陽皆有制陰之責，而唯二五以剛中之德，一則與之相切近以制之，一則居尊臨其上以制之，故九五、九二為主卦之主。《萃》以九五為主，而九四次之，卦唯二陽而居高位，為眾陰所萃也。

The hexagram Gou is derived from a single yao (line) of yin rising from below, so the line Six at the Beginning is the main line of the hexagram. However, the five yang lines all share the responsibility of restraining the yin line. Among them, only the lines Nine in the Second and Nine in the Fifth possess the virtue of strength and centrality. One is close to the line Six at the Beginning and restrains it nearby, while the other is at the highest position and restrains it from above. Therefore, the lines Nine in the Fifth and Nine in the Second are the main lines of the hexagram. The hexagram Cui takes the line Nine in the Fifth as its main line and the line Nine in the Fourth as the next, because the hexagram contains only two yang lines in high positions, which serve as the object to which many yin lines gather and rely upon.

《升》以六五為主，《彖傳》曰“柔以時升”，六五升之最尊者也。然升者必自下起，其卦以地中生木為象，則初六者巽體之主，乃木之根也，故初六亦為成卦之主。《困》以九二、九五為主，蓋卦以剛掩為義，謂二五以剛中之德，而皆掩於陰也，故兩爻皆成卦之主，又皆主卦之主。

The hexagram "Ascending" takes the line six in the fifth position as its main line. The Commentary on the Judgment says, "Softness rises in accordance with the right time." The soft lines rise in harmony with the right moment, and the line six in the fifth position is precisely the line that ascends to the most exalted position. However, ascending always begins from the bottom. This hexagram takes the image of trees growing out of the earth. The line six at the beginning is the main line of the trigram Xun, which represents the roots of the tree, so the line six at the beginning is also a main line of the hexagram. The hexagram "Obstruction" takes the lines nine in the second and nine in the fifth as its main lines, because this hexagram takes the meaning of strong lines being concealed. It speaks of the second line and the fifth line, which although possess the virtue of being strong and central, are obscured by yin lines. Therefore, these two lines are both main lines of the hexagram and main lines of the main hexagram.

《井》以九五為主，蓋井以水為功，而九五坎體之主也；井以養民為義，而九五養民之君也。《革》以九五為主，蓋居尊位，則有改革之權；剛中正，則能盡改革之善，故其辭曰“大人虎變”。《鼎》以六五、上九為主，蓋鼎以養賢為義，而六五尊尚上九之賢，其象如鼎之鉉耳之相得也。

The hexagram Well takes the line nine in the fifth as its main line, because a well's function is to bring up water, and the line nine in the fifth is the main line of the trigram Kan (Water); a well also has the meaning of nourishing the people, and the line nine in the fifth represents the ruler who nurtures the people. The hexagram Revolution takes the line nine in the fifth as its main line, because being in a position of honor holds the authority to initiate change, and being strong, upright, and just can carry out change to perfection. Therefore, its line statement says, "The great man changes like a tiger shedding its skin," indicating that the great man's renewal is as remarkable as a tiger's shedding of its old skin. The hexagram Cauldron takes the lines six in the fifth and nine at the top as its main lines, because the cauldron signifies the nourishment of the virtuous, and line six in the fifth honors line nine at the top, the virtuous person, just as the handles of the cauldron and the bar that lifts it work together.

《震》以二陽為主，然震陽動於下者也，故四不為主，而初為主。《艮》亦為二陽為主，然艮陽止於上者也，故三不為主，而上為主。《漸》以女歸為義，而諸爻唯六二應五，合乎女歸之象，則六二卦主也。然漸又以進為義，而九五進居高位，有剛中之德，則九五亦卦之主也。

The Zhen hexagram has two yang lines as its main lines, but since Zhen's nature is the movement of yang energy from below, the line nine in the fourth position is not considered the main line, while the line nine at the beginning is the main line. The Gen hexagram similarly has two yang lines as its main lines, but since Gen's nature is the stopping of yang energy above, the line nine in the third position is not considered the main line, while the line nine at the top is the main line. The Jian hexagram takes its meaning from a woman getting married; among its lines, only line six in the second position corresponds with line nine in the fifth, which fits the image of a woman getting married, so line six in the second is the main line. However, Jian also takes its meaning from gradual progress, and line nine in the fifth position advances gradually to a high position, possessing the virtue of being strong and upright in the center, so line nine in the fifth is also considered the main line of this hexagram.

《歸妹》以女之自歸為義，其德不尊，故《彖傳》曰“‘無攸利’，柔乘剛也”。是六三，上六成卦之主也。然六五居尊，下交，則反變不尊而為尊，化凶而為吉。是六五又主卦之主也。《豐》以六五為主，蓋其彖辭曰“王假之，勿憂，宜日中”，六五之位則王之位也，柔而居中，則日中之德也。

The hexagram "Gui Mei" derives its meaning from a woman marrying on her own, which lacks proper decorum. Therefore, the Commentary on the Judgment says, "There is no benefit," because the yao of yin is overpowering the yao of yang. In this context, the lines six in the third and six at the top are the main elements of the hexagram. However, the line six in the fifth, although occupying a high position, is willing to connect with the lower lines, transforming disrespect into respect and danger into good fortune. Thus, the line six in the fifth is also the main line of the hexagram. The hexagram "Feng" takes the line six in the fifth as its main line because its hexagram statement says, "The king comes to it, there is no worry, it is appropriate for the sun at noon." The king personally comes, there is no need to worry, it is appropriate for the sun at its zenith. The position of the line six in the fifth corresponds to the position of the king, being flexible and centered, which is exactly the virtue of the sun at midday.

《旅》亦以六五為主，故《彖傳》曰“柔得中乎外”。又曰“止而麗乎明”。五居外體，旅於外 《巽》雖主於二陰，然陰卦以陰為主者，唯離為然，以其居中故也。巽之二陰，則為成卦之主，而不得為主卦之主。主卦之主者，九五也。申命行事，非居尊位者不可。故《彖傳》曰“剛巽乎中正而志行”，指五也。

The hexagram of Travel also takes the line six five as its main line, so the Commentary on the Judgment says, "the flexible line occupies the central position in the outer trigram," meaning the flexible line is in the central position of the outer trigram. It also says, "resting and attached to brightness," meaning being still and attached to brightness. The line six five is located in the outer trigram, which precisely reflects the image of being away from home. The original text has a missing passage. It then says: although the hexagram of Wind has two yin lines as its main lines, the only hexagram that truly has yin lines as its main lines is the hexagram of Fire, because the yin line is in the central position. The two yin lines of the hexagram of Wind can only be considered as the main lines of the hexagram, not the main line of the hexagram itself. The main line of the hexagram is nine five. Issuing decrees and carrying out governance is something that cannot be done by someone not in a position of honor, so the Commentary on the Judgment says, "the strong line is flexible in the central and correct position, and the will is carried out," meaning the strong line acts humbly according to the principles of central and correct position, thus achieving its purpose, which refers precisely to nine five.

《兌》之二陰亦為成卦之主，而不得為主卦之主。主卦之主，則二五也。故《彖傳》曰“剛中而柔外，說以‘利貞’”。《渙》以九五為主，蓋收拾天下之散，非居尊不能也。然九二居內以固其本，六四承五以成其功，亦卦義之所重，故《彖傳》曰“剛來而不窮，柔得位乎外而上同”。

The two yin lines of the 兑 hexagram are merely the main lines that form the hexagram, but they cannot be the main line of the hexagram; its main line is nine two and nine five. Therefore, the Commentary on the Judgment says, "Yang is in the center and yin is outside, joy leads to benefit and uprightness." A yang line is in the center while a yin line is outside, resulting in joy and a favorable situation for uprightness. The hexagram 涣 takes nine five as its main line because it needs to gather the scattered elements of the world, and without occupying a high position, this task cannot be accomplished. However, nine two remains within the inner trigram to stabilize the foundation, and six four ascends to support nine five to achieve success, which are also significant aspects of this hexagram. Therefore, the Commentary on the Judgment says, "Yang comes but does not reach exhaustion, yin occupies a proper position outside and unites with the upper position." A yang line comes to reside in the inner trigram without reaching a state of exhaustion, while a yin line occupies a proper position in the outer trigram and unites with the upper position.

《節》亦以九五為主，蓋立制度以節天下，亦唯居尊有德者能之。故《彖傳》曰“當位以節，中正以通”。《中孚》之成卦以中虛，則六三、六四，成卦之主也。然孚之取義以中實，則九二、九五，主卦之主也。至於孚乃化邦，乃居尊者之事，故卦之主在五。《小過》以二五為主，以其柔而得中，當過之時而不過也。

The hexagram "Jie" (Restraint) also takes nine five as its main line, because establishing regulations to restrain the world can only be done by someone who holds a high position and possesses virtue. Therefore, the Commentary on the Judgment says, "Being in the right position to practice restraint, being upright and correct to achieve communication." By occupying the correct position to implement restraint, uprightness and correctness lead to smoothness. The hexagram "Zhongfu" (Sincerity) is formed through the middle being empty, so lines six three and six four are the main lines; but the character "fu" (sincerity) derives its meaning from inner fullness, so nine two and nine five are the main lines of the hexagram. As for using sincerity to influence the states, that is the responsibility of those in high positions, so the main line of the entire hexagram still remains at nine five. The hexagram "Xiao Guo" (Minor Excess) takes lines six two and six five as its main lines, because they are gentle and upright, and although they are in the situation of "excess," they do not go to extremes.

《既濟》以六二為主，蓋既濟則初吉而終亂，六二居內體，正初言之時也。故《彖傳》曰“初吉柔得中也”。《未濟》以六五為主，蓋未濟則始亂而終治，六五層外體，正開治之時也。故《彖傳》曰“未濟‘亨’，柔得中也”。

The hexagram Ji Ji uses line six in the second (six two) as its main line, because once a matter has been successfully crossed, it begins with good fortune but ends in disorder. Line six in the second is located in the inner trigram, corresponding to the initial stage of good fortune ("initial statement" should be "initial good fortune"), so the Commentary on the Judgment says, "initial good fortune, because the flexible line is in the center." The hexagram Wei Ji uses line six in the fifth (six five) as its main line, because when a matter has not yet been successfully crossed, it starts in confusion but ends in order. Line six in the fifth is located in the outer trigram ("layer outside the trigram" should be "residing in the outer trigram"), corresponding to the stage of initiating a well-ordered world, so the Commentary on the Judgment says, "Wei Ji 'is smooth,' because the flexible line is in the center." The ability to be smooth despite not yet being completed is due to the flexible line being in the center.

以上之義，皆可以據《彖傳》、爻辭而推得之。大抵《易》者，成大業之書。而成大業者，必歸之有德有位之人。故五之為卦主者獨多。中間亦有因時義不取五為王位者，不過數卦而已。

All these principles can be deduced from the Commentary on the Judgment and the statements of each line. Generally speaking, The Zhou Changes is a book about achieving great undertakings, and those who can achieve great undertakings must be those who have both virtue and position, so it is especially common for the fifth line to serve as the main line of the hexagram. There are also cases where a hexagram's particular timing and meaning make it not appropriate to take the fifth line as the position of the ruler; these are only a few hexagrams.

自五而外，諸爻之辭，有曰王者，皆非以其爻當王也，乃對五位而為言耳。如《隨》之上曰“王用亨于西山”，則因其繫於五也。《益》之二日“王用亨於帝”，則因其應於五也。《升》之四曰“王用亨于岐山”，則因其承於五也。皆其德與時稱，故王者簡而用之，以答乎神明之心也。

In addition to the fifth line, the line statements of the other lines also contain the character "Wang" (king). However, in these cases, the line is not being regarded as a king, but rather in relation to the fifth position. For example, in the hexagram "Following," the sixth line at the top says, "The king offers sacrifices at the western mountain," meaning the king holds a sacrifice at the western mountain, because this line corresponds to the fifth line. In the hexagram "Increase," the second line says, "The king offers sacrifices to the heavenly sovereign," meaning the king uses it to sacrifice to the heavenly sovereign, because the second line corresponds to the fifth line ("er ri" should be "er yue"). In the hexagram "Ascent," the fourth line says, "The king offers sacrifices at the Qishan mountain," meaning the king holds a sacrifice at Qishan mountain, because this line is supported by the fifth line. These lines are all in harmony with virtue and the situation, so the king selects them for use, thereby responding to the will of the divine.

又上爻有蒙五爻而終其義者，如《師》之上曰“大君有命”，則因五之出師定亂，而至此則奏成功也。《離》之上曰“王用出征”，則因五之憂勤圖治，而至此則除亂本也。皆蒙五爻之義，而語其成效如此。《易》中五上兩爻，此類最多，亦非以其爻當王也。

In addition, there are examples where the upper line follows the meaning of the fifth line and explains its ultimate outcome. For example, in the hexagram "Military Campaign," the upper sixth line says, "The great sovereign issues a decree," as the Son of Heaven issues an edict, because the ninth at the fifth line leads the army to pacify disorder, and only at the upper sixth line does the success get reported. In the hexagram "Fire," the upper ninth line says, "The king uses military campaign," as the king thus leads an expedition, because the ninth at the fifth line toils diligently to achieve good governance, and only at the upper ninth line does the root of disorder get eliminated. These are all cases where the meaning of the fifth line is followed and its results are explained. In the Zhou Changes, the fifth line and the upper line have the most such instances, and they are similarly not treating that line as the king.

周易上經本義周，代名也。易，書名也。其卦本伏羲所畫，有交易、變易之義，故謂之易，其辭則文王閣公所繫，故繫之周。以其簡帙重大，故分為上下兩篇。

The Upper Classic of the Zhou Changes. Zhu Xi's The Original Meaning of the Zhou Changes says: "Zhou" refers to a dynasty, and "Yi" refers to the name of the book. The hexagrams and their diagrams originally belonged to Fuxi, and they contain the meaning of yin and yang changing and transforming, hence the name "Yi." The statements of the lines (yao ci) were composed by King Wen and the Duke of Zhou. Because the bamboo slips were too heavy to carry, the book was divided into two parts: upper and lower.

經，則伏羲之畫，文王周公之辭也，並孔子所作之傳十篇，凡十二篇。中間頗為諸儒所亂，近世晁氏始正其失，而未能盡合古文。呂氏又更定著為經二卷，傳十卷，乃復孔氏之舊雲。

The term "jing" refers to the hexagrams drawn by Fuxi, together with the line statements attached by King Wen and the Duke of Zhou, and the ten chapters written by Confucius, making a total of twelve chapters. These twelve chapters were disordered in sequence throughout their transmission, and it was only in recent times that Zhao Shuozhi began to correct this error, although he was still not able to fully restore the original order of the ancient text. Later, Lü Zuxian reorganized them again, compiling the "jing" into two volumes and the "zhuan" into ten volumes, thereby restoring the original appearance as passed down by Confucius.

乾.乾上.乾下乾，元，亨，利，貞。

Hexagram illustration: The Qian hexagram has Qian above and Qian below. Hexagram statement: Qian, Yuan, Heng, Li, Zhen. Here, "Yuan" means great, "Heng" means smooth and unimpeded, "Li" means appropriate, and "Zhen" means upright and firm. Together, it means that the way of Qian is vast and expansive, smooth and unimpeded, and favorable for maintaining uprightness and firmness.

本義 六畫者，伏羲所畫之卦也。一者，奇也，陽之數也。乾者，健也，陽之性也。本注乾字，三畫卦之名也。下者，內卦也。上者，外卦也。經文“乾”字，六畫卦之名也。

Zhu Xi's "The Original Meaning of the Zhou Changes" says: The six horizontal lines are the hexagrams drawn by Fuxi. Among them, a single unbroken line is called "qi," which represents the number of yang. The meaning of "Qian" is strength and vigor, which is the nature of yang. In his own notes, The Original Meaning explains: The character "Qian" in the title refers to the name of the trigram with three lines; "lower" refers to the inner trigram, and "upper" refers to the outer trigram; whereas the character "Qian" in the text refers to the name of the hexagram with six lines.

伏羲仰觀俯察，見陰陽有奇偶之數，故畫一奇以象陽，畫一偶以象陰。見一陰一陽，有各生一陰一陽之象，故自下而上，再倍而三，以成八卦。見陽之性健，而其成形之大者為天，故三奇之卦，名之曰乾，而擬之於天也。

Fuxi looked up to observe celestial phenomena and looked down to study geographical features. He discovered that yin and yang could be distinguished as odd and even numbers. Therefore, he drew a continuous horizontal line to symbolize yang and a broken horizontal line to symbolize yin. He also realized that one yin and one yang could each generate another yin and yang. So he added them in pairs, doubling the number to form the four trigrams, and then doubled again to form the three lines, thus creating the Eight Trigrams. He observed that the nature of yang is strong and vigorous, and the largest form created by yang is the heavens. Therefore, he named the trigram composed of three yang lines as "Qian" and compared it to the heavens.

三畫已具，八卦已成，則又三倍其畫，以成六畫，而為八卦之上，各加八卦，以成六十四卦也。此卦六畫皆奇，上下皆乾，則陽之純而健之至也，故乾之名，天之象，皆不易焉。

Once the trigrams, each composed of three lines, are formed, the eight trigrams are complete. Then the number of lines is tripled, resulting in six lines, which means adding another trigram on top of each of the eight trigrams to form the sixty-four hexagrams. The current hexagram consists of six yang lines, with both the upper and lower trigrams being Qian. This represents the most pure and extreme state of yang energy, which is strong and vigorous. Therefore, it is still called "Qian" and still takes the image of Heaven, with both its name and symbolic representation remaining unchanged.

“元、亨、利、貞”，文王所繫之辭，以斷一卦之吉凶，所謂彖辭者也。元，大也。亨，通也。利，宜也。貞，正而固也。文王以為乾道大通而至正，故於筮得此卦，而六爻皆不變者，言其占當得大通，而必利在正固，然後可以保其終也。此聖人所以作《易》教人卜筮，而可以開物成務之精意。餘卦放此。

"The terms 'yuan, heng, li, zhen' are phrases added by King Wen to judge the fortune of an entire hexagram, known as the 'tuan ci.' 'Yuan' means great, 'heng' means smooth and unimpeded, 'li' means appropriate, and 'zhen' means upright and firm. King Wen believed that the principle of the Creative (Qian) is vast, smooth, and extremely pure. Therefore, whenever a divination results in this hexagram with all six lines unchanging, it indicates that the matter being divined will be greatly smooth and unimpeded, but it must be beneficial to maintain uprightness and firmness in order to secure the outcome. This is precisely the subtle intention of the sage in compiling the Zhou Changes to teach people divination, thereby enlightening the people and achieving success in their endeavors. The same principle applies to all other hexagrams."

程傳上古聖人始畫八卦，三才之道備矣，因而重之，以盡天下之變，故六畫而成卦。重乾為乾。乾，天也。天者天之形體，乾者天之性情。乾，健也，健而無息之謂乾。

Cheng Yi in Yichuan's Commentary on the Changes says: In ancient times, the sage first drew the Eight Trigrams, and the principles of Heaven, Earth, and Humanity were already complete. Then, the Eight Trigrams were combined two by two to exhaust all changes in the world, hence a hexagram consists of six lines. When the Qian Trigram is combined with itself, it remains Qian. Qian represents Heaven. "Heaven" refers to the form of Heaven, while "Qian" refers to the nature of Heaven. The meaning of Qian is strength and vigor, and strength and vigor that never cease is called Qian.

夫天，專言之則道也，天且弗違是也。分而言之，則以形體謂之天，以主宰謂之帝，以功用謂之鬼神，以妙用謂之神，以性情謂之乾。乾者，萬物之始，故為天為陽，為父為君。

When talking about "Heaven," if discussed generally, it refers to "the Dao." The "Commentary of the Wenyan" says "Heaven does not violate," using this meaning. If discussed separately, in terms of form it is called Heaven, in terms of sovereignty it is called the Emperor, in terms of function it is called ghosts and spirits, in terms of its mysterious and unpredictable workings it is called the divine, and in terms of its nature and disposition it is called Qian. Qian is the beginning of all things, so it symbolizes Heaven, symbolizes Yang, symbolizes the father, and symbolizes the sovereign.

“元、亨、利、貞”，謂之四德。“元”者，萬物之始。“亨”者，萬物之長。“利”者，萬物之遂。“貞”者，萬物之成。唯乾坤有此四德，在它卦則隨事而變焉。故元專為善大，利主於正固。亨貞之體，各稱其事。四德之義，廣矣，大矣。

"The four virtues, 'Yuan,' 'Heng,' 'Li,' and 'Zhen,' are called the four qualities. 'Yuan' refers to the beginning of all things, 'Heng' to their growth, 'Li' to their flourishing, and 'Zhen' to their maturity. Only the hexagrams Qian and Kun possess these four virtues, while in the other hexagrams their meanings vary according to the specific situation being divined. Therefore, 'Yuan' specifically denotes beauty, goodness, and grandeur, 'Li' emphasizes upholding correctness and firmness, while the essence of 'Heng' and 'Zhen' depends on the particular circumstances encountered. The meanings contained within these four virtues are indeed vast and profound."

集說孔氏穎達曰：乾者，此卦之名。卦者掛也，言懸掛物象以示於人，故謂之卦。邵子曰：不知乾，無以知性命之理。《朱子語類》云，乾只是健，坤只是順。純陽所以健，純陰所以順。至健者唯天，至順者唯地。

The collected interpretations cite Kong Yingda's explanation: "Qian" is the name of this hexagram.所谓 "hexagram" refers to the act of suspending an object to display it, hence the term hexagram. The collected interpretations also cite Shao Yong's statement: without understanding Qian, one cannot comprehend the principles of nature and destiny. The "Zhu Zi Yu Le" records: Qian is simply the character "jian" (strength), and Kun is simply "shun" (smoothness); pure yang is therefore strong and vigorous, and pure yin is therefore gentle and compliant. The most vigorous strength is found only in heaven, and the most gentle compliance is found only in earth.

問：乾者天之性情。曰，乾，健也。健之體為性，健之用是情。又曰，性情二者常相參在此，情便是性之發，非性何以有情？健而無息，非性何以能如此？

In the "Zhu Zi Yu Lei," it is also recorded that someone asked: Cheng Yi said, "Qian represents the nature and disposition of Heaven." How should this be understood? Zhu Xi answered: Qian is simply "Jian," meaning vigorous. The essential aspect of Jian is called "Xing," while the manifested aspect of Jian is called "Qing." He also said: Xing and Qing are often intertwined. Qing is the manifestation of Xing; without Xing first, how could Qing exist? Being vigorous and never ceasing, if it were not for this inherent nature, how could one achieve such a state?

問：《本義》云：見陽之性健，而成形之大者為天，故三奇之卦，名之曰乾，而擬之於天也。竊謂卦辭未見取象之意，恐當於大象言之。曰，才設此卦時，便有此象了，故於此預言之。

Someone else asked: The "Original Meaning of the Zhou Changes" says, "We observe that yang has the nature of being strong and vigorous, and among the forms condensed from yang, the largest is heaven, so the hexagram with three odd lines is named Qian, and heaven is used to symbolize it." I privately think that the hexagram statements do not clearly show the idea of taking images, and this point should probably be explained later in the "Great Image Commentary." Zhu Xi answered: When this hexagram was first established, this image was already inherent within it, so it is explained in advance here.

問“元、亨、利、貞”。曰，當初只是說大亨利於正，不以分配四時，孔子見此四字好，始分作四件說。又云，“元亨利貞”四字，文王本意在乾坤者只與諸卦一般，至孔子作《彖傳》、《文言》，始以乾坤為四德，而諸卦自如其舊。二聖人之意，非有不同，蓋各是發明一理耳。今學者且當虛心玩味，各隨本文之意而體會之。其不同處，自不相妨。不可遽以己意橫作主張也。

Someone asked how to understand the words "yuan, heng, li, zhen." Zhu Xi answered: Originally, King Wen's meaning was simply "greatly prosperous and beneficial for maintaining correctness," without assigning these four characters to the four seasons of spring, summer, autumn, and winter. It was Confucius who later began to interpret them as four separate matters. He also said: The four characters "yuan, heng, li, zhen" that King Wen originally used in the trigrams Qian and Kun were meant in the same way as when used in the other trigrams. It was only when Confucius wrote the Commentary on the Judgment and the Discourses on the Hexagrams that he established these four characters as four virtues specifically for Qian and Kun, while the other trigrams continued to be interpreted as before. The intentions of these two sages did not differ; they each explained a further layer of meaning. Today, students should approach this with humility and careful reflection, following the original context of the text. Differences between the two interpretations should not be a problem; one must not hastily impose personal opinions to judge them.

胡氏炳文曰：“元、亨、利、貞”，諸家便作四德解，唯《本義》以為占辭。大通而至正，此天道之本然；大通而必利在正固，人事之當然也。乾為《易》第一卦，占得之者，其事雖大通，而非正固，尚不能保其終，況它卦乎！

Collecting various interpretations, it is cited that Hu Bingwen said: Regarding "Yuan, Heng, Li, Zhen," various scholars immediately interpret them as four virtues. Only The Original Meaning of the Zhou Changes treats them as statements for divination. Vast and comprehensive, reaching the utmost purity and correctness, this is the inherent nature of the heavenly way; vast and comprehensive, yet one must benefit by maintaining correctness and firmness, this is the proper measure for human affairs. The first hexagram of the Zhou Changes is Qian. Those who receive this hexagram, even if their affairs are greatly smooth and prosperous, if they cannot maintain correctness and firmness, they may still not ensure a favorable outcome, let alone the other hexagrams!

蔡氏清曰：成形之大者為天，坤卦亦曰，陰之成形莫大於地，可見不可就以乾坤當天地。凡至健者皆為乾，凡至順者皆為坤。此乾坤所以足應萬用，而《彖傳》之言，所以為專以天道明乾義，以地道明坤義也。

The collected interpretations cite Cai Qing's statement: The "Original Meaning of the Zhou Changes" says, "Among the forms condensed by yang, the greatest is heaven," and in the Qian hexagram, it says, "Among the forms condensed by yin, there is nothing greater than earth." This shows that we cannot simply equate Qian and Kun directly with heaven and earth. All that is extremely strong and vigorous belongs to Qian, and all that is extremely gentle and yielding belongs to Kun. Because of this, Qian and Kun are sufficient to handle the myriad changes. The Commentary on the Judgment, however, uses the heavenly way to explain the meaning of Qian and the earthly way to explain the meaning of Kun.

林氏希元曰：乾德剛健，剛以體言，健兼用言。剛則有立，健則有為。人而有立有為，則志至氣至。本立道生，事無不立，功無不成。不見艱難，無能阻止，如乾旋坤轉，如雷厲風行，“何天之衢”，殆不足以擬之，是不唯亨而且大亨也。

Collective commentary cites Lin Xi Yuan's view: The virtue of Qian is strength and vigor. "Strength" refers to the essence, while "vigor" includes both the essence and its manifestation. Strength means being firm and stable, while vigor means being able to accomplish things. When a person is firm and stable and able to accomplish things, wherever his mind goes, his strength follows. Once the foundation is established, the path naturally unfolds; there is nothing that cannot be accomplished and nothing that cannot be built. There is no perception of difficulty, and nothing can hinder him. The appearance is like the rotation of Heaven and Earth, like the speed of thunder and the prevalence of great winds. Even the "Heavenly Road" mentioned in the Upper Nine of the Great Accumulation hexagram, which carries the heavenly thoroughfare, may still not be enough to compare. This is not merely smooth success, but great success.

中者不偏不倚，正者無過不及，體用之分也，正大而天地之情可見矣，可見乾之中正也。乾道大通而至正，在人容有不正者，故聖人因以為戒。

"Zhong" means not leaning towards either side, and "Zheng" means neither excessive nor deficient. The two have a distinction between essence and function. The Commentary on the Judgment of the Great Strength says, "Zheng da er tian di zhi qing ke jian yi," meaning that being upright and grand reveals the true nature of heaven and earth. From this statement, we can clearly see the "Zhongzheng" (uprightness and balance) inherent in Qian. The principle of Qian is itself vast and thorough, and extremely pure, but when applied to human beings, it is inevitably subject to imperfection. Therefore, the sage uses these two characters to issue a warning.

案乾坤之“元亨利貞”，諸儒俱作四德說，唯朱子以為占辭，而與它卦一例，其言當矣。然四字之中，雖只兩意，實有四層。何則？元，大也。亨，通也。利，宜也。貞，正而固也。人能至健，則事當大通。然必宜於正固，是占辭只兩意也。但《易》之中，有言“小亨”者矣，有言“不可貞”者矣。一時之通，其亨則小，唯有大者存焉，

Li Guangdi remarked: The four words "yuan heng li zhen" in the hexagrams Qian and Kun have been interpreted by scholars throughout history as four virtues. However, Zhu Xi regarded them as divinatory statements, treating them the same as the statements in other hexagrams. This view is appropriate. Nevertheless, although these four characters contain only two meanings, they are actually divided into four levels. Why is this so? "Yuan" means great, "heng" means smooth, "li" means appropriate, and "zhen" means upright and firm. When a person is extremely strong and vigorous, his affairs should be greatly smooth. However, he must also be appropriate in maintaining uprightness and firmness. In this way, the divinatory statements indeed have only two meanings. Yet the Zhou Changes contain both "small smooth" and "not appropriate" statements: temporary smoothness is considered small smooth, while only smoothness that includes "greatness" can be called yuan heng. There is a missing text in the original manuscript, and the commentary is incomplete.

初九，潛龍勿用。

Initial Nine Line Statement: The dragon returns and remains hidden beneath the water; at this time, it is not appropriate to take action.

本義初九者，卦下陽爻之名。凡畫卦者，自下而上，故以下爻為初。陽數九為老，七為少，老變而少不變，故謂陽爻為九。“潛龍勿用”，周公所繫之辭，以斷一爻之吉凶，所謂爻辭者也。“潛”，藏也。“龍”，陽物也。初陽在下，未可施用，故其象為“潛龍”，其占曰“勿用”。凡遇乾而此爻變者，當觀此象而玩其占也。餘爻放此。

Zhu Xi in The Original Meaning of the Zhou Changes says: "Chu Ji" is the name of the first yang line at the bottom of a hexagram. When drawing a hexagram, it is drawn from bottom to top, so the line at the bottom is called "Chu." Among the numbers for yang lines, "jiu" represents an old yang, and "qi" represents a young yang. Old yang is changing, while young yang is not. In divination, the changing line is taken, so the yang line is called "jiu." "Qian Long Wu Yong" is a phrase attributed to the Duke of Zhou, used to judge the fortune of a line, which is called the "line statement." "Qian" means hidden, and "long" is a divine creature of yang. The yang energy of the first line is still at the bottom and cannot be used, so its "image statement" takes "qian long," and its "divination statement" says "wu yong." When the line of the Qian hexagram changes, one should observe this image and contemplate this divination. The rest of the lines are treated in the same way.

程傳下爻為“初”。“九”，陽數之盛，故以名陽爻。理無形也，故假象以顯義。乾以龍為象，龍之為物，靈變不測，故以象乾道變化，陽氣消息，聖人進退。初九在一卦之下，為始物之端，陽氣方萌，聖人側微，若“龍”之“潛”隱，未可自用，當晦養以俟時。

Cheng Yi in Yichuan's Commentary on the Changes says: The lowest line in a hexagram is called "Chu" (Initial). "Jiu" represents the most vigorous number among the yang numbers, so it is used to denote a yang line. The meaning itself has no form, so it has to be expressed through imagery. The Qian hexagram uses the dragon as a symbol, because dragons are divine and changeable, difficult to measure, which is exactly suitable for symbolizing the changes of the Qian principle, the retreat and growth of yang energy, and the advancement and retirement of the sage. The line "Chu Ji" is at the very bottom of a hexagram, representing the beginning of all things. Yang energy is just beginning to stir, and the sage is still in a humble position, like a dragon that is hidden and concealed. One should not act rashly but should conceal one's abilities and wait for the right opportunity.

集說沈氏驎士曰：稱“龍”者，假象也。天地之氣有升降，君子之道有行藏。“龍”之為物，能“飛”能“潛”，故借“龍”比君子之德也。初九既尚潛伏，故言“勿用”。

The collected interpretations cite Shen Linshi's explanation: calling it "dragon" is a metaphorical image. The qi in the universe rises and falls, and the way of a gentleman involves both serving in office and retreating from the world; a dragon can both soar and hide, so it is used to symbolize the virtue of a gentleman. Since the initial line is still in the stage of concealment, it is said "do not use."

孔氏穎達曰：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，故稱九稱六。所以老陽數九、老陰數六者，以揲蓍之數，九過操則得老陽，六過揲則得老陰，其少陽稱七，少陰稱八，義亦準此。

Collective commentary cites Kong Yingda's explanation: a yang line is called "nine," and a yin line is called "six," with two interpretations. The first interpretation is: the hexagram of Qian consists of three solid lines, while the hexagram of Kun consists of six broken lines; since yang can encompass yin, the number is formed by adding three and six to make nine, while yin cannot encompass yang, so the number is only six. The second interpretation is: the number for old yang is nine, and the number for old yin is six. Both old yang and old yin are changing, and the Zhou Changes use changing lines to make predictions, hence the terms "use nine" and "use six." As for why old yang is nine and old yin is six, this refers to the number of counts obtained by divination with yarrow stalks: counting nine times results in old yang ("cao" should be "xie"), and counting six times results in old yin. Similarly, young yang is called seven and young yin is called eight, following the same reasoning.

崔氏憬曰：九者老陽之數，動之所占，故陽稱焉。“潛”，隱也。“龍”下隱地，潛德不彰，是以君子韜光待時，未成其行，故曰“勿用”。

Collective commentary cites Cui Jing's explanation: Nine is the number of old yang, used as the name for a changing line to make a judgment. Therefore, a yang line takes it as its name. "Qian" means hidden. The dragon sinks underground and hides, its virtue is deeply concealed and not yet revealed, so the gentleman also restrains his sharpness and waits for the right time. His aspirations have not yet been put into practice, hence it is said "do not use."

《朱子語類》問：程《易》以初、二、三、四四爻作舜說，何以見得如此？曰，此是推說爻象之意，非本指也。《易》本因卜筮而有象，因象而有占，占辭中便有道理。如筮得“乾”之初九，初陽在下，未可施用，其象為“潛龍”，其占曰“勿用”。凡遇乾而得此爻者，當觀此象而玩其占，隱晦而“勿用”可也。此《易》之本指也。

In the "Zhu Zi Yu Le," it is recorded that someone asked: Cheng Yi's "Yichuan Commentary on the Changes" uses the stories of Shun to explain the first, second, third, and fourth lines of the Qian hexagram. Why can we interpret it this way? Zhu Xi answered: This is an extension of the meaning of the lines, not the original intent of the "Zhou Changes." The "Zhou Changes" originally had the hexagrams and lines as images arising from divination. From the images came the judgments, and the words in the judgments naturally contain principles. For example, if one obtains the first line of the Qian hexagram, the yang energy is still in the lower position and cannot be used. Its image is "a hidden dragon," and its judgment is "do not use." Anyone who encounters this line in divination should observe this image and reflect on this judgment, and thus should remain hidden and restrained, not act rashly. This is the original intent of the "Zhou Changes."

聖人為《彖傳》、《象傳》、《文言》，節節推去無限道理，此程《易》所以推說得無窮。先通得《易》本指後，推說不妨。若便以所推說者去解《易》，則失《易》之本指矣。

The sages wrote the Commentary on the Judgment, the Image Commentary, and the Commentary on the Literary Discourse, proceeding step by step to elaborate, thus revealing endless meanings. This is the reason why Yichuan's Commentary on the Changes can be endlessly explained. First, one should thoroughly understand the fundamental meaning of the Zhou Changes, and then proceed to elaborate; if one starts by using the elaborated interpretations to explain the Zhou Changes, then the original meaning of the Zhou Changes would be lost.

李氏舜臣曰：六爻之象，皆取於“龍”者，陽體之健，其“潛”“見”“惕”“躍”“飛”“亢”者，初終之序，而變化之跡也。

The collected interpretations cite Li Shunchen's view: the six lines of the Qian hexagram all use the image of "dragon," because the dragon embodies the strength and vigor of Yang. As for the six characters "qian," "jian," "ti," "yue," "fei," and "kang," they represent the sequence from beginning to end, also tracing the gradual transformation of the dragon's image.

梁氏寅曰，夫《易》者，潔淨精微之教也。故其取象皆假託其物，而未涉於事；包含其意，而各隨所用。然乾純陽之卦，而取象於龍，則其意多為聖人而發者。故夫子於

Collected Commentaries cite Liang Yin's saying: The Zhou Changes is a method of teaching that is pure and subtle, so its images are all borrowed from certain things, and do not directly refer to specific matters; the meaning is contained within them, allowing people to take what is suitable for their own use. However, the Qian hexagram is a hexagram of pure yang, taking the image of a dragon. Its intention is mostly directed towards the sages, so Confucius at... the original text here is missing, and the following words are also lost.

林氏希元曰：龍不止陽物，乃陽物之神靈不測者，故象乾之六爻。蓋乾卦六爻，皆得乾道，不比它卦，故《文言》以聖人明之。比之於物，則是“龍”也。

The collected interpretations cite Lin Xi Yuan's view: dragons are not merely yang things, but the most divine and unpredictable among yang things, so they are used to symbolize the six lines of the Qian hexagram. Since the six lines of the Qian hexagram all embody the principles of the Qian trigram, which are different from other hexagrams, the Wenyan transmission uses sages to explain them. If we use things to illustrate them, it would be the dragon.

九二，見龍在田，利見大人。

Nine in the Second Line Statement: The dragon has already appeared on the fields of the earth, it is appropriate to meet a virtuous superior.

本義二，謂自下而上第二爻也。後放此。九二剛健中正，出潛離隱，澤及於物，物所“利見”，故其象為“見龍在田”，其占為“利見大人”。九二雖未得位，而大人之德已著，常人不足以當之，故值此爻之變者，但為利見此人而已。蓋亦謂在下之大人也。此以爻與占者相為主賓，自為一例。若有“見龍”之德，則為“利見”九五在上之“大人”矣。

Zhu Xi's "The Original Meaning of the Zhou Changes" says: "The term 'two' refers to the second line counted from the bottom upwards, and all subsequent references are made in this way. Nine in the Second is strong and vigorous, and resides in the center of the lower trigram with pure virtue. It has already emerged from concealment, left the state of retirement, and its benevolence extends to all things, thus becoming an object that all things welcome to see. Therefore, its image is 'A Dragon Appears in the Field,' and its divination text is 'It is advantageous to see a great person.' Although Nine in the Second has not yet attained its proper position, the virtue of the great person is already evident, and ordinary people are not capable of bearing such a title. Therefore, for those encountering this line, it is only advantageous to meet such a person. This also refers to a great person in a lower position. This approach treats the line and the person divining as subject and object, forming its own system. If the person divining himself possesses the virtue of 'a dragon appearing,' then what he is advantageous to see is the great person in the upper position, Nine in the Fifth."

程傳田，地上也。出現於地上，其德已著。以聖人言之，舜之田漁時也，利見大德之君，以行其道；君亦利見大德之臣，以共成其功；天下利見大德之人，以被其澤。大德之君，九五也。乾坤純體，不分剛柔，而以同德相應。

Cheng Yi's Commentary on the Changes says: "Field" refers to the surface of the earth. A dragon appearing on the surface has its virtue clearly manifested. Taking a sage as an analogy, this is like Shun plowing in the Li Mountain and fishing in the Leizu Lake: it is appropriate for him to meet a great virtuous sovereign, so that he may promote his principles; it is also appropriate for the sovereign to meet a great virtuous minister, so that they may jointly achieve great deeds; and the people of the world should also meet this great virtuous person, so that they may receive his grace. The great virtuous sovereign referred to here is the Nine in the Fifth. The Qian and Kun hexagrams are pure and unified hexagrams, unlike other hexagrams which require dividing the yao into yang and yin to match "response." Instead, they correspond with each other based on similar virtue.

集說鄭氏康成曰，二於三才為地道，地上即田，故稱“田”也。干氏寶曰：二為地上，在地之表，陽氣將施，聖人將顯，故曰“利見大人”。

Collected interpretations cite Zheng Xuan's explanation: According to the principle of the three elements of heaven, earth, and humanity, the second line is assigned to the earth element. Since the earth's upper part is called "field," it is referred to as "field." Collected interpretations also cite Gan Bao's explanation: The second line represents the surface of the earth, located in the upper layer of the land. Yang energy is about to spread, and the sage is about to emerge, hence it is said "favorable to see a great man."

孔氏穎達曰：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”。初之與二，俱為地道。二在初上，所以稱田。

The collected interpretations cite Kong Yingda's explanation: a yang line in the second position is called "Nine in the Second" because it is the second position. Yang energy is manifesting, hence it is called "Seeing the Dragon." "Tian" refers to land that can be farmed and cultivated to produce benefits; yang energy manifesting on the surface is called "in the field." The first line and the second line both belong to the earth path, and the second line is above the first line, so it is specifically referred to as "field."

“見龍在田”，是自然之象。“利見大人”，以人事托之。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”。先儒云，若夫子教於洙泗，利益天下，有人君之德，故稱“大人”。

"The appearance of a dragon in the fields" refers to a natural image, while "favorable to meet a great person" uses human affairs as a metaphor. It means that when a dragon appears in the fields, it is like a sage who has long been in concealment and now slightly emerges. Although he has not yet taken the throne, he already possesses the virtue of a ruler, so the people of the world should all be favorable to meeting the Nine in the Second, this "great person." Previous scholars said that this is similar to Confucius teaching and guiding students between the Zhus and Sis rivers, benefiting the world, possessing the virtue of a ruler, hence he is also called "great person."

蔡氏清曰：凡“大人”皆是德位兼全之稱。九二雖未得位，而“大人”之德已著，所謂居仁由義，“大人”之事備矣，故亦謂之“大人”。

Collective commentary cites Cai Qing's saying: Whenever the term "great person" is used, it originally refers to a title that encompasses both virtue and status. Although the second line (nine two) has not yet attained the corresponding status, the virtue expected of a "great person" is already evident. Just as Mencius said, "residing in benevolence and following righteousness," by abiding in benevolence and practicing righteousness, one has fulfilled the duties of a "great person," so he is also called a "great person."

九三，君子終日乾乾，夕惕若厲，無咎。

The statement for the third line says: A gentleman works diligently all day, remains vigilant even at night, though his situation is dangerous, he will not suffer misfortune.

本義九，陽爻。三，陽位。重剛不中，居下之上，乃危地也。然性體剛健，有能乾乾惕厲之象，故其占如此。君子，指占者而言。言能憂懼如是，則雖處危地而“無咎”也。

Zhu Xi's "The Original Meaning of the Zhou Changes" says: "The number 'nine' represents a yang line, and 'three' is a yang position. A yang line in a yang position, being strong and adding to strength, yet not in the center, is located at the top of the lower trigram, which is exactly a dangerous position. However, its nature and quality are strong and vigorous, embodying the image of diligent effort throughout the day and constant vigilance in the morning and evening. Therefore, the divination text makes such a judgment. Here, the term 'junzi' refers to the person performing the divination. It means that if one can maintain such a state of mind filled with caution and fear, then even if in a dangerous situation, there will be no calamity."

程傳三雖人位，已在下體之上，未離於下而尊顯者也，舜之玄德升聞時也。日夕不懈而兢惕，則雖處危地而無咎。在下之人，而君德已著，天下將歸之，其危懼可知。雖言聖人事，苟不設戒，則何以為教？作《易》之義也。

Cheng Yi in his Yichuan Commentary on the Changes says: The third line, although belonging to the human position, is already at the top of the lower trigram and has not yet left the lower position, yet its fame is already esteemed. It is like the time when Shun's hidden virtue was known to the court. From morning to evening, he does not slacken, always being cautious and respectful, so even if he is in a dangerous situation, he will not bring calamity. Although his status is still in the lower position, the virtue of a ruler is already evident, and the people of the world will soon be drawn to him. His inner fear is evident. Although this line speaks of a sage's conduct, if there is no warning, what else can be used to teach people? This is precisely the purpose of composing the Zhou Changes.

集說鄭氏康成曰，三於三才為人道，有乾德而在人道，君子之象。孔氏穎達曰，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”。言終競此日，健健自強，不有止息。“夕 龔氏原曰：三居下體之上，當危懼之時，唯自強不息，戒謹恐懼，可以免咎。

The collected interpretations cite Zheng Xuan's explanation: according to the principle of the three elements of heaven, earth, and humanity, the three lines are assigned to the human aspect. Possessing the virtue of Qian (Heaven) while standing in the human realm, this represents the image of a gentleman. The collected interpretations also cite Kong Yingda's explanation: a yang line in the third position is called "Nine Three" because it is not in the central position, so it is not called "Great Man." A yang line that is in the proper position is called "Gentleman." Being in a situation of worry and danger, therefore "working diligently all day," meaning from morning to night, constantly striving with vigorous energy without rest. After the character "xi" (evening), the original text is missing some characters. The collected interpretations also cite Gong Yuan's explanation: the third line is at the top of the lower trigram, a time of danger and fear. Only by self-improvement without ceasing and being cautious and respectful can one avoid calamity.

楊氏時曰：乾之九三，獨言“君子”，蓋九三，人之位也。履正居中，在此一爻。故《文言》於九四，則曰“上不在天，下不在田，中不在人”，於九三止言“上不在天，下不在田”而已。其曰君子行此四德者，蓋乾之所謂君子也。

Collective commentary cites Yang Shi's explanation: Among the six lines of the Qian hexagram, only the ninth line in the third position mentions "the gentleman." This is because the third line is precisely the position where humans reside. Having stepped onto the correct position, and being in the realm of human conduct, this is exactly the line in question. Therefore, when the "Commentary of the Wenyan" discusses the ninth line in the fourth position, it says, "Not in heaven above, not in the fields below, and not in humanity in the middle." It says the fourth line is not in the heavenly position, has left the field position, and is not in the human position. However, when discussing the third line, it only says, "Not in heaven above, not in the fields below," without mentioning "not in humanity in the middle." The "Commentary of the Wenyan" refers to "the gentleman practicing these four virtues," which are the four virtues of origin, prosperity, benefit, and constancy. These are precisely the gentleman as described in the Qian hexagram.

《朱子語類》問：伊川云，雖言聖人事，苟不設戒，何以為教？竊意因時而“惕”，雖聖人亦有此心。曰：“《易》之為書，廣大悉備，常人皆可得而用，初無聖凡之別，但當著此爻，便用競競戒惕。”

The Zhu Zi Yu Leiu records that someone asked: Cheng Yi said, "This line speaks of matters concerning the sage, but if there is no warning, how can we teach people?" I privately think that being cautious in accordance with the times, even the sages would have such feelings. Zhu Xi answered: The Zhou Yi is vast and complete, and ordinary people can use it; it does not distinguish between sages and commoners. If one divines this line, he should be cautious and full of reverence.

故氏炳文曰：凡卦爻有占無象，象在占中；有象無占，占在象中。如乾初、二、四、五、上，分象與占；九三“終日乾乾夕惕若”，皆占辭也，而象在其中。

Collective commentary cites Hu Bingwen's statement (the phrase 'gusu' should be 'Hu's'): All line statements of hexagrams sometimes contain only 'divination statements' without 'symbolic statements', meaning the symbolic meaning is included within the divination statement. Sometimes they contain only symbolic statements without divination statements, meaning the divination statement is included within the symbolic meaning. For example, in the first, second, fourth, fifth, and top lines of the Qian hexagram, the symbolic and divination statements are written separately. However, in the third line, it says 'all day long being diligent, at night remaining alert', which is entirely a divination statement, with the symbolic meaning already contained within it.

九四，或躍在淵，無咎。

Nine in the Fourth Line Statement: The dragon may leap up suddenly, or remain in the deep abyss, and whether it advances or retreats, it will not bring calamity.

本義“或”者，疑而未定之辭。“躍”者，無所緣而絕於地，特未飛爾。“淵”者，上空下洞，深昧不測之所。龍之在是，若下於田，“或躍”而起，則向乎天矣。九陽四陰，居上之下，改革之際，進退未定之時也。故其象如此，其占能隨時進退，則“無咎”也。

Zhu Xi's "The Original Meaning of the Zhou Changes" says: "Or" is a particle expressing hesitation. "Leap" refers to rising up without support, merely not yet having flown. "Deep pool" refers to a place where the upper part is open and the lower part is dark and profound, difficult to measure. The dragon staying in the deep pool is like the dragon staying on the field; once it leaps up, it goes toward the sky. Nine is a yang line, four is a yin position. It is located at the very bottom of the upper trigram, at the moment when the upper and lower parts are changing and meeting. It is a critical point where neither advancing nor retreating is certain. Therefore, the image text is written like this, and the divination text means: if one can decide to advance or retreat according to the situation, then misfortune will not come.

程傳“淵”，龍之所安也。“或”，疑辭，謂非必也。“躍”，不“躍”，唯及時以就安耳。聖人之動，無不時也，舜之歷試時也。

Cheng Yi in Yichuan's Commentary on the Changes says: "Yuan" refers to the place where a dragon rests. "Hu" expresses hesitation, indicating uncertainty. Whether it jumps or not, it depends only on whether it can find a proper place to settle in time. Every action of the sage is appropriate and never inappropriate. This line is like the period when Shun accepted the multiple tests from Yao.

集說干氏寶曰，“躍”者，暫起之言。孔氏穎達曰：“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。

The collected interpretations cite Gan Bao saying: "Yue" means temporarily rising up. The collected interpretations also cite Kong Yingda saying: "Hu" means doubtful and undecided, "Yue" means jumping upward. This refers to the yang energy of nine four advancing step by step, appearing as if the dragon's body is about to fly, yet hesitating. It only jumps around in the deep abyss without immediately flying away.

程氏迥曰：初與二既皆稱龍，此爻雖不稱龍，即上文知其為龍也。亦猶“大壯”九三“羝羊觸藩贏其角”，而九四不言羊，知“藩決不羸”即羊也。李氏過曰，“躍”者，未飛而習飛者也。

The collected interpretations cite Cheng Jing saying: Since both the first and second lines mention dragons, although the word "dragon" does not appear in this line, from the preceding text it is clear that the subject remains the dragon. This is similar to the third line of the Great Strength hexagram, which says "the ram strikes against the fence, its horns entangled," referring to a male sheep colliding with a fence and its horns caught. In the fourth line, the sheep is no longer mentioned, but from the phrase "the fence is broken and the horns are no longer entangled," it is clear that the same sheep is still being referred to. The collected interpretations also cite Li Guo saying: The term "leaping" refers to something that has not yet truly flown, but is practicing flight.

林氏希元曰：《本義》進退未定之時，通承上文九陽四陰居上之下改革之際三句說。蓋以爻與位言，九陽爻，四陰位，陽主進，陰主退，是進退未定也。以上體言，四居上之下，居上欲進，居上之下，則又未必於進，亦進退未定也。以上下二體言，四初離下體，入上體，是為改革之際，亦進退未定也。故總承之曰，進退未定之時。

Collecting various interpretations, it is cited that Lin Xi Yuan said: The "time of indecision between advancement and retreat" discussed in The Original Meaning of the Zhou Changes refers to the previous three sentences: "nine yang lines and four yin lines," "residing below the upper position," and "a time of reform." In terms of lines and positions, nine represents a yang line, and four represents a yin position. The tendency of yang is to advance, while the tendency of yin is to retreat, hence the indecision between advancement and retreat. In terms of the upper trigram, the fourth line is at the lowest level of the upper trigram. Although it has entered the upper trigram and wishes to advance, since it is still at the lowest level of the upper trigram, it may not truly advance, hence the indecision between advancement and retreat. In terms of the interaction between upper and lower trigrams, the fourth line has just left the lower trigram and entered the upper trigram, which is exactly the critical point of transformation between upper and lower, hence again the indecision between advancement and retreat. Therefore, The Original Meaning of the Zhou Changes summarized it as "the time of indecision between advancement and retreat."

又曰：“或躍在淵”，將進而未必於進也。未必於進，非不進也。審進退之時，必時可進，然後進也。是謂隨時進退。

Lin Xi Yuan also said: "Or leaping in the abyss" refers to being about to move forward but not necessarily actually moving forward. The idea of not necessarily moving forward does not mean not moving at all; rather, it means examining the appropriate time for advancing or retreating, and waiting until the situation is favorable before moving. This is called deciding to advance or retreat according to the circumstances.

陳氏琛曰：九四以陽居陰，本非躁進之資。又居上之下，適當改革之時。是其欲進以有為，而商度之未決。蓋將待時而出，見可而動也。有如龍之“或躍在淵”焉。其象如此，占者誠能隨時進退，則其進也非貪位，退也非沽名。可以投事幾之會，可以免失身之辱，何“咎”之有哉？

Collecting interpretations cite Chen Chen's view: Nine in the Fourth, with a yang line in a yin position, is by nature not a person who acts hastily or recklessly; it is also located at the very bottom of the upper trigram, precisely at the time of transition and change. Therefore, although it wishes to advance and take action, it is still hesitating and undecided, planning to wait for the right opportunity before emerging and acting only when it is certain. This is like a dragon "leaping in the abyss" at times. Since its image is like this, if those who cast the divination can decide their actions according to the situation, then advancing would not be for the sake of rank, and retreating would not be for the sake of reputation. It can seize the right moment and avoid the disgrace of losing integrity, so what disaster could there be?

上九，亢龍有悔。

The line statement for the top nine: The dragon flies too high, reaching the extreme point, thus there will be regret.

本義“上”者，最上一爻之名。“亢”者，過於上而不能下之意也。陽極於上，動必“有悔”，故其象占如此。

Zhu Xi's "The Original Meaning of the Zhou Changes" says: "Shang" is the name of the upper line. "Kang" means rising too high to come down again. When the yang energy reaches the very top and becomes exhausted, any movement will certainly lead to regret, hence the symbolic explanation and the divinatory statement are written this way.

程傳九五者，位之極。中正者，得時之極，過時則“亢”矣。上九至於亢極，故“有悔”也。有過則有悔，唯聖人知進退存亡而無過，則不至於悔也。

Cheng Yi in Yichuan's Commentary on the Changes says: The fifth line is the apex of the yao positions, and the middle and upright position is the apex of the right time; once this timing is exceeded, it becomes "kang." The top line has already reached the extreme of kang, hence "there is regret." When there is a mistake, regret follows. Only the sage understands the proper measure of advancement and retreat, existence and non-existence, and thus does not commit mistakes, and therefore does not give rise to regret.

集說王氏肅曰：窮高曰“亢”，知進忘退，故悔也。郭氏雍曰，九三過而“惕”，故“無咎”。上九過而“亢”，故“有悔”。然則龍德莫善於惕，而莫不善於亢也。

The collected interpretations cite Wang Su's view: when something is already at the highest point, there is nothing higher, so it is called "excess" (亢); it only knows to advance and forgets to retreat, thus causing regret. The collected interpretations also cite Guo Yong's view: the Nine in the Third (九三), although overly strong, remains vigilant, so it does not bring misfortune; the Nine at the Top (上九) is also overly strong but keeps rising without restraint, thus causing regret. Therefore, the best quality in the dragon's virtue is vigilance, while the worst is excessive advancement.

《朱子語類》云：若占得此爻，必須以亢滿為戒。當極盛之時。便須慮其亢，如這般處，最是《易》之大義，大抵於盛滿時致戒。

Master Zhu said: If a hexagram is divined, one must take highness and fullness as a warning. When things are at their peak, one should foresee the calamity of excess. Such places most clearly reveal the great principles of the Zhou Changes; generally speaking, it often warns people when they are at their height and prosperous.

總論范氏仲淹曰：九二君之德，九五君之位，成德於其內，得位於其外，餘爻則從其進退安危之會言之。饒氏魯曰：一爻有一爻之中，如初則以“潛”為中，二則以“見”為中，三則以“乾”、“惕”為中，四則以“或躍”為中。卦有才、有時、有位不同，聖人使之無不合乎中。

In the general discussion, Fan Zhongyan says: Nine in the Second possesses the virtue of a ruler, and Nine in the Fifth occupies the position of a ruler; one achieves virtue internally, and the other attains status externally, while the other lines are discussed according to the timing of their advancement, retreat, safety, and danger. The general discussion also cites Rao Lu, who says: each line has its own "center," for example, the line Initial Nine takes concealment as its center, Nine in the Second takes manifestation as its center, Nine in the Third takes diligence and vigilance as its center, and Nine in the Fourth takes the state of about to leap as its center. Although the materials, situations, and positions of each hexagram differ, the sage is able to make each line conform to the middle way.

本義用九，言凡筮得陽爻者，皆用九而不用七，蓋諸卦百九十二陽爻之通例也。以此卦純陽而居首，故於此發之。而聖人因繫之辭，使遇此卦而六爻皆變者，即此占之。

"The use of nine, seeing a group of dragons without a leader, is auspicious." This passage is missing from the original text, and the following is directly connected commentary. Zhu Xi's "The Original Meaning of the Zhou Changes" says: the term "use of nine" refers to the practice of taking nine rather than seven whenever a yang line is obtained in divination. This is a general rule applicable to all 192 yang lines among the 64 hexagrams. Since the Qian hexagram consists entirely of yang lines and is placed first in the entire text, this general rule is specifically mentioned here. The sage then attached a sentence to it, so that when a person divines this hexagram and all six lines change, this phrase can be used to judge the fortune.

蓋六陽皆變，剛而能柔，吉之道也。故為“群龍無首”之象，而其占為如是則吉也。《春秋傳》曰，乾之坤曰“見群龍無首言”，蓋即純坤卦辭，“牝馬之貞”，“先迷後得”，“東北喪朋”之意。

Six yang lines all change, indicating that something strong can transform into something yielding, which is the right path to auspiciousness. Therefore, the image of "a group of dragons without a leader" is taken, meaning a group of dragons do not compete for leadership. The divination statement means that if one can do this, it will bring good fortune. The "Zuo Zhuan" records that when the Qian hexagram transforms into the Kun hexagram, it says "seeing a group of dragons without a leader" (the character "yan" in "wu shou yan" should be read as "ji", meaning good fortune). This also aligns with the statement in the pure Kun hexagram, "the constancy of the female horse," which is like a mare being yielding and upright, "leading to confusion but eventually gaining clarity," meaning that rushing ahead leads to confusion but eventually leads to success, and "losing companions in the northeast," meaning that going toward the northeast leads to abandoning one's companions.

程傳用九音，處乾剛之道，以陽居乾體，純乎剛者也，剛柔相濟為中，而乃以純剛，是過乎剛也。“見群龍無首”，謂觀諸陽之義，為無首則吉也。以剛為天下先，凶之道也。

Cheng Yi in Yichuan's Commentary on the Changes says that the "sound" in "Yongjiu yin" should be read as "zhe". The concept of "Yongjiu" refers to the method of dealing with the principle of firmness in the trigram Qian. When a yang line occupies the Qian trigram, it represents pure firmness. The middle way is achieved by the mutual adjustment of firmness and softness. However, if one is solely firm without any softness, it is excessive firmness. "Seeing a group of dragons without a leader" means understanding the meaning of multiple yang lines, and achieving good fortune by not competing to be the first. To strive ahead with firmness in front of all people is a path leading to misfortune.

集說朱子答虞士朋曰：用九用六，當從歐公說，為揲蓍變卦之凡例。蓋陽爻百九十二，皆用九而不用七；陰爻百九十二，皆用六而不用八也。特以乾坤二卦純陽純陰，而居篇首，故就此發之，此歐陽公舊說也。

The collected interpretations cite Zhu Xi's reply to Yu Shiping, stating that the use of all nines and all sixes should follow Ouyang Xiu's explanation, viewing them as general rules for divination by counting stalks, and for the movement of lines in the hexagrams. Since the entire book contains a total of 192 yang lines, all are taken as nine and not seven; and the 192 yin lines are all taken as six and not eight. This is because the hexagrams Qian and Kun, one entirely yang and the other entirely yin, are placed at the beginning of the book, so the rule is explained here. This is Ouyang Xiu's original view.

而愚又嘗因其說而推之，竊以為，凡得乾而六爻純九，得坤而六爻純六者，皆當直就此例，占其所繫之辭，不必更看所變之卦。《左傳》蔡墨所謂“乾之坤曰見群龍無首”者，可以見其一隅也。

I once followed his reasoning further and privately thought that whenever the Qian hexagram appears with all six lines as old yang, or the Kun hexagram appears with all six lines as old yin, one should directly apply the words associated with "All Nines" and "All Sixes" without referring to the hexagram that results from the change. The statement in the "Zuo Zhuan" by Cai Mo, "When the Qian hexagram changes into the Kun hexagram, its words are 'Seeing a group of dragons with no leader'," gives us a glimpse of this principle.

又《語類》云：荊公言用九只在上九一爻，非也。六爻皆用九，故曰“見群龍無首，吉”。用九便是行健處。林氏希元曰：用九本是陽爻之通例，然於乾卦六爻之後發之，便是指乾卦六爻用九。

Master Zhu Xi further says: Wang Anshi's explanation of "use of nine" only focused on the top line, which is incorrect. All six lines should be used with "nine," hence the saying "seeing a group of dragons with none leading, it is auspicious." The use of nine is precisely where the strong and vigorous movement lies. The collected interpretations cite Lin Xi yuan saying: "Use of nine is originally a general principle shared by all yang lines, but by placing it after the six lines of the Qian hexagram, it refers specifically to the use of nine in relation to the six lines of the Qian hexagram."

又曰，或疑“無首”之“吉”，剛而能柔則言也。牝馬之利，順而能健則利也。剛而能柔，與順而健者，性體自是不同。而《春秋傳》曰，乾之坤曰“見群龍無首吉”，何也？

Lin Xi yuan also said: Some people doubt that the reason why "no leader" is auspicious is because of being strong yet able to transform into softness; and the reason why the Qian hexagram's "female horse" is beneficial is because of being gentle yet able to be strong. The qualities of being strong yet able to be soft and being gentle yet able to be strong are fundamentally different, yet the Zuo Zhuan says that when the Qian hexagram transforms into the Kun hexagram, its wording is "seeing a group of dragons with no leader, auspicious." How should this be explained?

曰，乾變之坤，雖為坤之所為，然本自剛來，與本是坤者不同。故乾“無首”之“吉”，終不可同於坤“牝馬之貞”。坤“永貞”之“利”，終不可同於乾之“元亨”。聖人不教人即所變之卦以考其占，而別著自此至彼之象占者，正以其有不可同耳。

He himself answered: When Qian changes into Kun, although it is doing the same things as Kun, it originally comes from the side of Yang, which is different from those that are originally Kun. Therefore, the good fortune of Qian's "no head" cannot be equated with the uprightness of Kun's "the constancy of a mare"; and the advantage of Kun's "eternal constancy" cannot be equated with Qian's "primordial and harmonious." The sages do not teach people to directly use the changed hexagram for divination, but instead write separately the images and meanings of the transformation from one hexagram to another, because there are distinctions that cannot be confused between them.

案爻辭雖所以發明乎卦之理，而實以為占筮之用，故以九六名爻者取用也。爻辭動則用，不動則不用。卦辭則不論動不動而皆用也。但不動者，以本卦之彖辭占；其動者，則合本卦變卦之彖辭占。如乾之六爻全變則坤，坤之六爻全變則乾也。

Li Guangdi remarked: The line statements are indeed used to explain the meaning of a hexagram, but they are even more importantly used for divination. The terms "nine" and "six" are used to name the lines precisely because they signify "use." The line statements are only used when the line changes; if it does not change, they are not used. The hexagram statement, however, is used regardless of whether the line changes or not. When a line does not change, the statement of the primary hexagram is used for divination; when a line does change, the statements of both the primary and resulting hexagrams are combined for divination. For example, when all six lines of the Qian hexagram change, it becomes the Kun hexagram; when all six lines of the Kun hexagram change, it becomes the Qian hexagram.

先儒之說，以為全變則棄奉卦而觀變卦，而乾坤者天地之大義，乾雖變坤，未可純用坤辭也；坤雖變乾，未可純用乾辭也。故別立用九用六，以為皆變之占辭。此其說亦善矣。以理揆之，則凡卦雖全變，亦無盡棄奉卦而不觀之理，不獨乾坤也。故須合本卦變卦而占之者近是。

Previous scholars said that when all six lines change, one should abandon the primary hexagram and only consider the resulting hexagram (with "feng gua" taken as "ben gua"). However, the hexagrams Qian and Kun relate to the great principles of heaven and earth. Even if Qian changes into Kun, one should not solely use the statement of Kun; similarly, even if Kun changes into Qian, one should not solely use the statement of Qian. Therefore, "yong jiu" and "yong liu" were established as divinatory statements for cases of complete transformation. This view is also reasonable. However, according to logical reasoning, whenever a hexagram undergoes complete transformation, there is no reason to completely disregard the primary hexagram. It is not only true for Qian and Kun. Therefore, it is more accurate to combine the primary hexagram with the resulting hexagram for divination.

如此則乾變坤者，合觀乾辭與坤辭而已。坤變乾者，合觀坤辭與乾辭而已。但自乾而坤，則陽而根陰之義也。自坤而乾，則順而體健之義也。合觀卦辭者，宜知此意，故立用九用六之辭以發之，蓋群龍雖現而不現其首，陽而根陰故也。永守其貞而以大終，順而體健故也。

If the Qian hexagram is treated as Kun, then the statements of Qian and Kun should be read together; if the Kun hexagram is treated as Qian, then the statements of Kun and Qian should be read together. However, moving from Qian to Kun implies the presence of yang with yin as its root; moving from Kun to Qian implies the quality of flexibility and obedience with yang as its essence. Those who read the statements of both hexagrams should understand this meaning, so the sages established the phrases "use of all nines" and "use of all sixes" to clarify it: although a group of dragons appears, their heads are not revealed, which is the meaning of yang with yin as its root; maintaining firmness and ending with vastness, which is the meaning of flexibility and obedience with yang as its essence.

此亦因乾坤以為六十四卦之通例。如自復而垢，則長而防其消可也。自姤而復，則亂而圖其治可也。固非乾坤獨有此義，而諸卦無之也。聖人於乾坤發之，以示例爾。

This is also using the trigrams Qian (Heaven) and Kun (Earth) to establish the general principle for the sixty-four trigrams. For example, changing from the hexagram Fu (Returning) to Guo (Meeting) (the character 'gou' should be 'guo'), this is preventing its decline during a time of growth; changing from Guo to Fu is seeking to restore order during times of disorder. This shows that this meaning is not unique to Qian and Kun; other hexagrams also contain it. The sages merely pointed it out in Qian and Kun to serve as an example for people.

然乾雖不變，而用九之理自在，故“乾元”無端，即“無首”之妙也。坤雖不變，而用六之理自在，故坤“貞”能“安”，即“永貞”之道也。陰陽本自合德者，交易之機，其因動而益顯者，則變易之用，學《易》者尤不可以不知。

Moreover, even if the Trigram Qian remains unchanged, the principle of "All Nines" still exists, so "Qian Yuan" is complete and without beginning or end, precisely the wonderful aspect of "a host of dragons without a leader"; similarly, even if the Trigram Kun remains unchanged, the principle of "All Sixes" still exists, so Kun's "Zhen" can achieve "An", which is exactly the path of "eternal Zhen". Yin and Yang originally complement each other in virtue, which is the key to "Trade"; and the function of "Change" becomes more evident through the movement of lines. Those who study the Zhou Changes must especially not fail to understand this.

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

Hexagram illustration: The Hexagram of Earth. The upper trigram is Earth and the lower trigram is also Earth. Hexagram Statement: Earth, greatly open and smooth, is appropriate to be like a mare that is gentle and upright. If a gentleman goes somewhere, rushing ahead will lead to confusion, but following behind will allow him to find his master and attain suitability. Going to the Southwest will bring like-minded friends, but going to the Northeast will require abandoning like-minded ones; abiding in the right path will bring good fortune.

本義．者，偶也，陰之數也。坤者，順也，陰之性也。注中者，三畫卦之名也，經中者，六畫卦之名也。陰之成形，莫大於地，此卦三畫皆偶，故名坤而象地。重之又得坤焉，則是陰之純，順之至，故其名與象皆不易也。

Zhu Xi's "The Original Meaning of the Zhou Changes" says: The broken horizontal line in the middle is called "ou," which represents the number of yin. "Kun" means flexibility and compliance, which is the nature of yin. The trigram symbol for "Kun" in the annotations refers to the three-line trigram; whereas the trigram symbol for "Kun" in the main text refers to the six-line hexagram. The form condensed from yin is no greater than the earth. Since all three lines in this trigram are "ou" lines, it is named "Kun" and takes the image of the earth. Even when it is overlaid, it remains "Kun," indicating that yin is most pure and completely compliant, so its name and image remain unchanged.

“牝馬”，順而健行者。陽先陰後，陽主義，陰主利。“西南”，陰方。“東北”，陽方。安，順之為也，“貞”，健之守也，遇此卦者，其占為大亨，而利以順健為正。如有所住，則“先迷後得而主”於利。往西南則“得朋”，往東北則“喪朋”。大抵能安於正則吉也。

"The term '牝马' refers to a female horse, which is gentle and can travel long distances without tiring. Yang is in front and Yin is behind; Yang governs righteousness, while Yin governs benefits. The direction 'southwest' belongs to Yin, and 'northeast' belongs to Yang. 'An' signifies gentle actions, while 'Zhen' signifies strong perseverance. Those who receive this divination will find great success, and it is advantageous to follow the path of gentle actions combined with strong perseverance. If one is going somewhere, they will first lose their way and then find their way back to a suitable place. Going southwest will result in gaining companions, while going northeast will result in losing companions. In general, those who remain steadfast on the right path will attain good fortune."

程傳坤，乾之對也，四德同而貞體則異。乾以剛固為貞，坤則柔順而貞。牝馬柔順而健行，故取其象曰“牝馬之貞”。君子所行，柔順而利且貞，合坤德也。陰，從陽者也，待唱而和。陰而無陽，則為迷錯，居後乃得其常也。

Cheng Yi in Yichuan's Commentary on the Changes says that the hexagram Kun is the opposite of Qian. The four virtues of these two hexagrams are the same, but the essence of "Zhen" differs. Qian takes strength and firmness as Zhen, while Kun takes flexibility and obedience as Zhen. A mare is flexible and good at long journeys, so it is used as an image, saying "the virtue of the female horse." The conduct of a gentleman, being flexible, beneficial, and upright, conforms exactly to the virtue of Kun. Yin follows Yang, and it should respond only after Yang has spoken. If Yin has no Yang to rely on, it will become confused and wrong, and only by retreating and following later does it conform to its proper nature.

主利，利萬物則主於坤，生成皆地之功也。臣道亦然。君令臣行，勞於事者，臣之職也。“西南”，陰方。“東北”，陽方。陰必從陽，離喪其朋類，乃能成化育之功，而有“安貞”之“吉”。得其常則安，安於常則貞，是以吉也。

When it comes to "chief benefit," bringing benefit to all things is managed by the Earth Trigram, because nurturing and achieving success are the Earth's contributions. The way of a minister is similar: when the sovereign issues a command, the minister carries it out, diligently handling practical affairs, which is the minister's proper duty. The Southwest direction belongs to Yin, while the Northeast belongs to Yang. Yin must follow Yang, abandoning its own kind, in order to accomplish the merit of cultivating and nurturing all things, thus achieving the auspiciousness of "steadfast sincerity." Being in accordance with the natural order brings stability, and being content with the proper way is to uphold righteousness, hence attaining good fortune.

集說王氏弼曰：至順而後乃亨，故唯利於“牝馬之貞”，“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”。

Collected Commentaries cite Wang Bi's explanation: flexibility and compliance reach their extreme, thus enabling success, so it is only beneficial for "the constancy of a female horse." "Southwest" is the region that nurtures all things, sharing the same nature as the Earth, thus it is said "to gain friends"; "Northeast" is exactly opposite to Southwest, thus it is said "to lose friends." Yin must depart from its own group and move to the opposite category in order to achieve "constancy and auspiciousness."

干氏寶曰：行天者莫若龍，行地者莫若馬，故乾以龍繇，坤以馬象。孔氏穎達曰：乾坤合體之物，故乾後次坤。地之為體，亦能始生萬物，各得亨通，故云“元亨”，與乾同也。牝對牡為柔，故云“利牝馬之貞”。不云牛而云馬者，牛雖柔順，不能“行地無疆”，無以見坤之德。馬雖比龍為鈍，而亦能遠，象地之廣育也。

Collected Commentaries cite Gan Bao's statement: There is nothing in the heavens that can surpass the dragon, and nothing on the earth that can surpass the horse. Therefore, the Qian hexagram uses the dragon to express its meaning, and the Kun hexagram uses the horse to represent its image. Collected Commentaries also cite Kong Yingda's statement: Qian and Kun form a single pair that are combined as one, so the Qian hexagram is immediately followed by the Kun hexagram. The earth's form can give rise to the beginning of all things, enabling them to flourish and be harmonious, so the hexagram statement says "Original and Beneficial" (Yuan Heng), which is the same as that of the Qian hexagram. The mare is considered soft in comparison to the stallion, so it says "Beneficial to the faithful mare" (Li Pin Ma Zhi Zhen). The horse is mentioned instead of the cow because although the cow is gentle, it cannot travel endlessly across the earth as the "unlimited movement" (Xing Di Wu Jiang) described in the Commentary on the Judgment, thus failing to demonstrate the virtue of Kun; the horse, although slower than the dragon, can still travel far, making it a suitable symbol for the vast nurturing of the earth.

“先迷後得主利”者，以其至陰，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。

The phrase "first being confused and then gaining advantage by following the leader" is because the Earthly element (Kun) represents the purest Yin. By nature, it should wait for others to initiate before responding. Whenever there is an action, if one acts before others, it will lead to confusion; if one acts after others, it can find the proper position and gain benefit. This is because Yin should not take the initiative, just as a subject should not act before the sovereign, and the lowly should not act before the noble.

崔氏憬曰：西方坤兌，南方巽離，二方皆陰，與坤同類，故曰“西南得朋”。東方艮震，北方乾坎，二方皆陽，與坤非類，故曰“東北喪朋”。安於承天之正，故言“安貞言”也。

Collecting interpretations cite Cui Jing's explanation: According to the Later Heaven Trigrams directions, the west is Kun and Dui, and the south is Xun and Li; these two directions belong to yin, similar to Kun, so it is said 'in the southwest one gains friends'; the east is Gen and Zhen, and the north is Qian and Kan; these two directions belong to yang, different from Kun, so it is said 'in the northeast one loses friends'. By calmly maintaining the correct path of heaven, it is said 'the firm and sincere is auspicious' (the 'yan' in 'An Zhen Yan' should be read as 'ji').

張氏浚曰：君造始，臣代終，人臣立事建業，以有為於下。失朋儕之助，有不能獨勝其任者矣，故“西南”以“得朋”為利，若夫立於本朝，左右天子，苟非絕類忘私， 《朱子語類》問：牝馬取其柔順健行，坤順而言健，何也？曰，守得這柔順堅確，故有健象。柔順而不堅確，則亦不足以配乾矣。

Collected Commentaries cite Zhang Jun's saying: the sovereign initiates the beginning, while ministers complete the task; ministers establish achievements and lay foundations, acting effectively below. If they lose the support of colleagues, some matters cannot be undertaken by one person alone, hence in the southwest direction, gaining friends is advantageous. As for those in the court assisting the Son of Heaven, if they cannot cut off private factions and forget private interests... the original text here is missing. The "Zhu Xi's Classified Talks" records that someone asked: the mare is chosen for its gentleness and ability to travel far, yet the Book of Changes clearly speaks of gentleness and also includes strength, why is that? Zhu Xi answered: if one can maintain this gentleness firmly, then the image of strength is present; if gentleness is not firm, then it would not be worthy to match with Heaven.

項氏安世曰：牝取其順，馬取其行。順者坤之“元”，行者坤之“亨”。“利”者宜此而已，“貞”者終此而已。柔順者多不能終，唯牝馬為能終之。“君子有攸往”，此一句總起下文也。“先迷後得主利”，言利在得主，不利為主也。

Collective commentary cites Xiang Anshi's view: using "female" refers to flexibility and obedience, and using "horse" refers to the ability to move. Flexibility and obedience are the "origin" of the Earth Trigram, and the ability to move is the "prosperity" of the Earth Trigram. The term "beneficial" simply refers to suitability for these two qualities; "uprightness" means maintaining these two qualities consistently. Flexible beings often fail to maintain consistency, but a mare can maintain consistency. The phrase "the gentleman has a direction to go" serves as an introductory sentence for the following text. "First being lost and then finding the master's benefit" means that the benefit lies in finding the master, not in becoming the master oneself.

楊氏簡曰：君先臣後，夫先妻後。當後而先為迷，迷為失道。君為臣之主，夫為妻之主，後而得主，利莫大焉。王氏申子曰：乾健行，故為馬。坤亦為馬者，坤乾之配，乾行而坤止，則無以承天之施，而成其化育之功，此所謂柔順之貞，坤之德也。

Collective commentary cites Yang Jian's explanation: the sovereign is in front and the subject is behind, the husband is in front and the wife is behind. If something that should be behind moves forward, it is called "mistake," which means losing the right path. The sovereign is the master of the subject, and the husband is the master of the wife; to be willing to be behind and thus find the master, there is no greater benefit than this. Collective commentary also cites Wang Shenzi's explanation: Qian is strong and vigorous and able to move, so it takes the image of a horse; Kun also takes the image of a horse because Kun is the spouse of Qian. If Qian moves forward while Kun remains still, there would be no way to receive the gifts from heaven and accomplish the work of transformation and nurturing. This is called gentle and compliant adherence to the right path, which is precisely the virtue of Kun.

胡氏一桂曰：“元亨，利牝馬之貞”，已盡坤之全體，“君子”以下，則申占辭也。又曰：彖辭文工所作，“西南得朋”、“東北喪朋”，後天卦位。俞氏琰曰：坤順乾之健，故其占亦為“元亨”。北地馬群，每十牝隨一牡而行，不入它群，是為“牝馬之貞”。坤道以陰從陽，其貞如牝馬之從牡則利，故曰“利牝馬之貞”。

Collected Commentaries cite Hu Yigui's view: "Yuan heng, li pin ma zhen" already covers the entire meaning of the Hexagram of Earth. What follows about "junzi" is further explanation of the divination statement. He also says that the Hexagram Statement was composed by King Wen ("wen gong" should be "wen wang"), and that "xi nan de peng" and "dong bei sang peng" refer to the directions of the Later Heaven Trigrams. Collected Commentaries also cite Yu Yan's view: the Hexagram of Earth follows and supports the strength and vigor of Heaven, so its divination statement is also "Yuan heng". A group of horses in the north, with ten female horses following one male horse, not mixing with other groups, is what is meant by "li pin ma zhen". The way of the Earth Trigram is for Yin to follow Yang; if its adherence to the right path can be like female horses following male horses, it will be beneficial, hence "li pin ma zhen".

《易》中凡稱“君子”，皆指占者而言。“有攸往”，謂有所行也。坤從乾而行先乎乾，則迷而失道；後乎乾，則得乾為主而利，故曰“君子有攸往，先迷，後得主利”。

In The Zhou Changes, whenever the term "junzi" is mentioned, it refers to the person performing the divination. "You you wang" means to take action. The Earth follows the Heaven and moves with it. If it goes ahead of the Heaven, it becomes lost and strays from the right path; if it follows behind the Heaven, it gains the Heaven as its master and finds what is favorable. Therefore, it says, "The junzi takes action, first being lost, then finding benefit through following the master."

朋，坤類也。西南坤之本方，兌離巽皆坤類，是為“得朋”。出而從乾，則東北震艮坎非坤類，是為“喪朋”。君子之出處，隨寓能安，壹是皆以貞自持，蓋無往而不吉，故曰“西南得朋，東北喪朋，安貞吉”。

"Friend" refers to the trigrams similar to Kun. Southwest is the original direction of Kun, and Dui, Li, and Xun are all similar to Kun, so this is called "gaining friends." Going out to follow Qian, then the trigrams Zhen, Gen, and Kan in the Northeast are not similar to Kun, so this is called "losing friends." A gentleman, whether he serves in office or retreats in seclusion, remains content with what he has and holds to righteousness, thus being fortunate wherever he goes. Therefore, it is said, "In the Southwest one gains friends, in the Northeast one loses friends, but if one remains steadfast in righteousness, it is auspicious."

蔡氏清曰：若牡馬則全是健，若牝牛則又全是順。牝馬，順而健者也，要非順外有健也。其健亦是順之健也，故曰“安貞”。坤卦，地道也，妻道、臣道也。不順則專而無成，不健則不能配乾。順而健者，坤之正也。

Collecting sayings cites Cai Qing's explanation: If we talk about a male horse, then it is entirely vigorous and strong; if we talk about a female cow, then it is entirely gentle and compliant. A female horse is both gentle and compliant and also vigorous and strong. However, the important point is that its strength and vigor are not separate from its gentleness and compliance; rather, its strength and vigor are precisely within its gentleness and compliance. Therefore, the hexagram statement says "resting in sincerity." The hexagram of the Earth represents the way of the earth, which is also the way of a wife and the way of a minister. Without gentleness and compliance, one would be domineering and achieve nothing; without strength and vigor, one cannot match with the Heaven. To be both gentle and compliant and strong and vigorous is the correct path of the Earth.

鄭氏維嶽曰：坤配乾者也，坤之德即乾之德，乃柔順以承之而有終耳。有終為健，故曰“利牝馬之貞”。坤道從乾，乾為坤之主，故先則迷，而後則得其所主。“西南得朋”者，率類以從陽，以人事君之道也，“東北喪朋”者，絕類以從陽，渙群朋，亡之道也。此皆陰道之正而能安之，所以得吉也。

The collected interpretations cite Zheng Weiyue's view:坤 is paired with Qian, and the virtue of坤 is the same as that of Qian, but it achieves this through softness and compliance, and carries things through to completion. To carry things through to completion is to be strong and vigorous, hence the saying "favoring the steadfastness of a female horse." The way of坤 follows the way of Qian, for Qian is the master of坤. Therefore, moving ahead leads to confusion, but retreating leads to finding one's master. The phrase "gaining companions in the southwest" refers to leading like-minded individuals toward the yang, which is akin to the method of recommending capable people to serve the sovereign. The phrase "losing companions in the northeast" refers to cutting off connections with like-minded individuals and alone heading toward the yang, which is similar to the approach in the Hexagram of Dispersing where the group is dispersed and private ties are forgotten. These are the proper paths of the yin, allowing one to dwell in harmony and thus achieving auspiciousness.

喬氏中和曰：坤唯合乾故“得主”，“得主”，故“西南”“東北”，皆利方，“得朋”“喪朋”皆吉事。妻道也，臣道也。妻從夫，臣從君而已矣。

Collected Commentaries cite Qiao Zhonghe's explanation: Earth (Kun) can only unite with Heaven (Qian) to gain a master; once it has a master, both the Southwest and Northeast become favorable directions, and whether it gains friends or loses friends becomes auspicious. This explains the way of being a wife, as well as the way of being a minister: a wife follows her husband, a minister follows his sovereign, that is all.

案“後得主”，當以孔子《文言》為據。蓋坤者，地道、臣道，而乾，其主也。居“先”則無主，故“迷”；居“後”則得其所主矣。“利”字應屬下兩句讀，言在西南則利於得朋，在東北則利於喪朋也，“得朋”“喪朋”正與上文“得主”相對。

Li Guangdi commented: The phrase "after obtaining the master" should be understood according to Confucius' explanation in the Wenyan Zhuan. The trigram Kun represents the way of the earth and the way of the minister, while Qian is its master. When the trigram is in the position of "first," there is no master, hence "confusion"; when it is in the position of "later," it finds the master it relies upon. The character "li" should be read together with the following sentences, meaning that in the southwest direction it is favorable to gain companions, while in the northeast direction it is favorable to discard companions; "gaining companions" and "losing companions" correspond directly with the previous mention of "obtaining the master."

蓋事主者，惟知有主而已，朋類非所私也。然亦有時而宜於得朋者，西南是坤代乾致役之地，非合眾力不足以濟，於是而得朋，正所以終主之事，是得朋即得主也。

Because those who serve the sovereign know in their hearts that there is only one master, they should not privately associate with their own kind. However, there are times when it is appropriate to "gain friends": the southwest direction, where the Earth trigram (Kun) replaces the Heaven trigram (Qian) to work on matters, requires the gathering of collective strength to accomplish things. In such circumstances, forming alliances with others is precisely for the purpose of completing the sovereign's affairs, so "gaining friends" is equivalent to "gaining the sovereign."

唯東方者受命之先，北方者告成之候，稟令歸功，己無私焉，而又何朋類之足云？故必“喪朋”而後“得主”也。為人臣者而知此義，則引類相先，不為阿黨睽孤特立，不為崖異。故易卦之爻有曰

Only the east is where the command is received at the beginning, and the north is where the success is reported at the proper time. Accepting the order and returning the merit to the sovereign without any personal gain, what could possibly be called a group or faction? Therefore, one must necessarily "lose the group," and only then can one "gain the sovereign." If a minister understands this principle, then he can recommend his peers and yield to others without being accused of forming a faction. He can stand alone and hold his own opinions without being seen as deliberately different. The original text here has a missing passage.

初六，履霜，堅冰至。

The line statement for the first line (Initial Six) says: When you step on the thin early frost, you should know that the thick ice is about to come.

本義六，陰爻之名。陰數六老而八少，故謂陰爻為六也。“霜”，陰氣所結，盛則水凍而為冰。此爻陰始生於下，其端甚微，而其勢必盛，故其象如“履霜”則知“堅冰”之將“至”也。

Zhu Xi's "The Original Meaning of the Zhou Changes" says: "Six" is the name of a yao (line) representing yin. Among the yin numbers, six is old yin, and eight is young yin. In divination, the changing old yin is used, so the yin line is called "six." "Frost" is formed by the condensation of yin energy. When yin energy becomes strong, water turns into ice. This line represents yin energy just beginning to arise from below, its initial appearance extremely subtle, yet its trend is certainly growing stronger. Therefore, its image is: once you step on thin frost, you should know that hard ice is about to come.

天陰陽者，造化之本，不能相無；而消長有常，亦非人所能損益也。然陽主生，陰主殺，則其類有淑慝之分焉。故聖人作《易》，於其不能相無者，既以健順仁義之屬明之，而無所偏主，至其消長之際，淑慝之分，則未嘗不致其扶陽抑陰之意焉。蓋所以贊化育而參天地者，其旨深矣。不言其占者，謹微之意，已可見於象中矣。

Yin and yang are the fundamental principles of creation; neither can exist without the other (the "heaven" in "tian yin yang" should be read as "fu," meaning "husband"). Their decline and growth follow their own regular patterns, and they are not subject to human intervention. However, yang governs growth and nurturing, while yin governs decline and destruction, and thus they have distinctions of good and evil in terms of categories. Therefore, the sage composed the Zhou Yi, using categories such as strength and firmness, flexibility and propriety, benevolence and righteousness to explain the mutual dependence of yin and yang, without favoring either side. But when discussing the boundaries of their increase and decrease, and the distinction between good and evil, the text always expresses the intention of supporting yang and restraining yin. This is to assist in the transformation of heaven and earth, enabling humans to be ranked with heaven and earth as the three great entities, with a very profound purpose. This line does not include a divinatory statement because the subtle meaning is already expressed in the symbolic explanation.

程傳陰爻稱六，陰之盛也。八則陽生矣，非純盛也。陰始生於下，至微也。聖人於陰之始生，以其將長則為之戒。陰之始凝而為霜，“履霜”則當知陰漸盛而至“堅冰”矣。猶小人始雖甚散，不可使長，長則至於盛也。集說王氏應轔曰：乾初九，《復》也。“潛龍勿用”，即閉關之義。坤初六，《姤》也。“履霜堅冰至”，即女壯之戒。

Cheng Yi in Yichuan's Commentary on the Changes says: Yin lines are called 'six' because six is the number representing the most intense yin energy; when it reaches eight, yang energy begins to emerge, so it is no longer pure yin. Yin energy first arises from the bottom, being extremely subtle; sages, seeing that it is about to grow, set down warnings for people. Yin energy first condenses into frost; once you step on frost, you should know that yin energy will gradually increase and become hard ice. This is like small people who, although initially very weak, cannot be allowed to grow; once they grow, they will become powerful. The collected interpretations cite Wang Yinglin saying: The initial nine in the Qian hexagram corresponds to the Fu hexagram, and 'the dragon remains hidden and does not act' matches the 'closing the gate' in the Great Image of the Fu hexagram; the initial six in the Kun hexagram corresponds to the Gou hexagram, and 'stepping on frost, hard ice comes' matches the warning in the Gou hexagram's 'strong woman' not being suitable for marriage.

案陰陽之義，以在人身者言之，則心之神明，陽也；五官百體，陰也。以人之倫類言之，則君也父也夫也，陽也；臣也子也妻也，陰也。心之神明，以身而運；君父之事，以臣子而行；夫之家，以婦而成。是皆天地之大義，豈可以相無也哉？

Li Guangdi remarked: The concept of yin and yang, in terms of the human body, the mind and awareness of the heart belong to yang, while the five senses and the entire body belong to yin. In terms of human relationships, the sovereign, father, and husband belong to yang, while the minister, children, and wife belong to yin. The clarity of the mind requires the body to carry it out; the affairs of the sovereign and father depend on the ministers and children to execute; the household of the husband relies on the wife to manage. These are all great principles in the universe; how could one side be missing the other?

然心曰大體，五官百骸，則曰小體。君父與夫，謂之三綱而尊；臣子與妻，主於順從而卑。自其大小尊卑之辨，而順逆於此分，善惡於此生，吉凶於此判矣。誠使在人身者，心官為主，而百體從令。在人倫者，君父與夫之道行，而臣子妻妾聽命焉。則陰乃與陽合德者，而何惡於陰哉？

However, the Mencius refers to the mind as the "great body" and the five senses and limbs as the "small body." The ruler, father, and husband are collectively called the "three principles" and hold a position of honor, while the minister, son, and wife are to be obedient and hold a position of humility. From this distinction of great and small, honor and humility, right and wrong are separated, good and evil are determined, and auspicious and inauspicious are judged. Indeed, if one achieves: within the human body, the mind is the master and the entire body obeys its commands; within human relationships, the principles of the ruler, father, and husband are upheld, and the minister, son, and wife each obey their respective roles—then yin is indeed the counterpart to yang in virtue, so what reason is there to dislike yin?

唯其耳目四肢，各逞其欲，而不奉夫天官；臣子妾婦，各行其私，而不稟於君父，則陰或至於乾陽，而邪始足以害正。在一身則為理欲之交戰，而善惡所自起也。

One might fear that the ears, eyes, limbs, and other body parts indulge in their own desires, not obeying the heart's innate sovereign command; that ministers and concubines pursue their own private interests without consulting the sovereign or the father. In such a case, yin might rise to attack yang, and evil would then be sufficient to hinder the right path. Within a person, this becomes a struggle between heavenly principle and human desire, and goodness and evil originate from here.

在國家則為公私之迭乘，而治亂所由階也。故孔子《文言》，以善惡之積，君父臣子之漸言之，意深切矣。然則所謂陽淑陰慝者，豈陰誠慝哉？順於陽則無慝矣。所謂扶陽抑陰者，豈陰必抑哉？有以化之，斯不必抑之矣。此爻所謂“履霜堅冰至”，其大旨如此。

When something falls upon a country, it leads to the alternation of public and private interests, and the alternation of order and chaos arises gradually from this. Therefore, Confucius, in the "Wenyan Zhuan," uses the accumulation of good and evil, and the gradual process from a minister killing his sovereign to a son killing his father, to explain this line. His intention is very profound. In this light, what is called "yang good and yin evil," can yin really be evil? As long as it follows yang, there would be no evil. As for supporting yang and restraining yin, is yin necessarily to be restrained? If there is a way to transform it, restraint is not necessary. The meaning of this line, "Treading on frost, the ice will come," is roughly this.

推其源流，則堯舜禹危微之儆，《大學》、《中庸》謹獨之戒，與夫《春秋》名分之防，莫不相為表裡。六十四卦言陰陽之際，皆當以是觀之也。

Tracing back its origin, the warning from Yao, Shun, and Yu about "the human heart is perilous, the way heart is subtle" and the caution in the Great Learning and the Doctrine of the Mean about being cautious in solitude, as well as the Spring and Autumn Annals' prevention of confusion in names and titles, all relate to this line in a complementary way. In the sixty-four hexagrams, wherever there is a discussion of the meeting of yin and yang, it should be understood according to this principle.

六二，直方大，不習無不利。

Line Six Two Statement: Upright, sincere, and great, without needing to deliberately practice or learn, there will be no obstacles.

本義柔順正固，坤之“直”也。賦形有定，坤之“方”也。德合無疆，坤之“大”也。六二柔順而中正，又得坤道之純者，故其德內“直”外“方”，而又盛“大”，不待學習而無不利。占者有其德，則其占如是也。

Zhu Xi's "The Original Meaning of the Zhou Changes" says: flexible and upright, firm and steady, this is the "straightness" of the Earth Trigram; giving form to all things with fixed rules, this is the "squareness" of the Earth Trigram; the virtue harmonizing with the boundless heavenly way, this is the "greatness" of the Earth Trigram. The Second line is flexible and upright, and occupies the central and proper position, thus it is the one line that fully embodies the Earth Trigram. Therefore, its virtue is upright within and square without, and great in extent. It is without need for learning or practice and is successful in all endeavors. If a person engaging in divination possesses such virtue, then the divination result will be like this.

程傳二陰位，在下，故為坤之主。統言坤道，中正在下，地之道也。以“直、方、大”三者形容其德用，盡地之道矣。由“直、方，大”，故不習而無所不利。“不習”謂

Cheng Yi in Yichuan's Commentary on the Changes says: The second line is a yin position, and it is located in the lower trigram, so it is the main line of the Kun hexagram. In general, the way of the earth is to reside in the center, uphold correctness, and be in a lower position, which is exactly the principle of the earth. Using the three words "straight, square, and great" to describe its virtue and function, the principle of the earth is fully explained. Because it possesses straightness, squareness, and greatness, it is without need for practice and beneficial in all things. As for the meaning of "not practiced" ... there is a missing text in this edition.

集說王氏通曰：圓者動，方者靜，其見天地之心乎！孔氏穎達曰：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。

The collected interpretations cite Wang Tong's view: round things are active, square things are still, and from this movement and stillness, one can roughly glimpse the fundamental nature of heaven and earth. The collected interpretations also cite Kong Yingda's view: this line is in the center and in the proper position, thus expressing the nature of the earth to its fullest extent, so it can fully explain the meaning of the earth's path. This uses the inherent nature of nature to explain human affairs: when a person is in such a position, they should act like the earth.

沈氏該曰：“坤至柔而動也剛”，直也；“至靜而德方”，方也：“含萬物而化光”，大也。坤之道，至簡也，至靜也，承天而行，順物而成，初無假於修習也，是以“不習無不利”也。

Collecting various interpretations, Shen Gai says: The "Wenyan Transmission" explains "Kun, though extremely soft, is strong when it moves," meaning that although Kun is extremely weak, when it moves it becomes strong, which is "straightness." It also says "extremely still and virtue is square," meaning that when it is extremely still, its virtue is upright, which is "squareness." The "Tuan Transmission" says "contains all things and brings them to perfection," meaning that it includes all things and nurtures them extensively, which is "greatness." The principle of Kun is simple to the extreme and still to the extreme. It supports Heaven and moves in accordance with it, and follows all things to achieve them. It does not need later cultivation, so it says "without practice, there is no failure."

《朱子語類》云：坤卦中惟這一爻最純粹。蓋五雖尊位，卻是陽爻，破了陣了。四重陰而不中，三又不正，唯此爻得中正，所以就這說個“直方大”。此是說坤卦之本體。然而本意卻是教人知道這爻有這個德，不待學習而“無不利”。人占得這個時，若能“直”能“方”能“大”，則亦“不習無不利”，卻不是要發明坤道。

Master Zhu says in the "Zhu Zi Yu Le": In the six lines of the Kun hexagram, only this line is most pure. Although five is a respectful position, it occupies a yang position, so its foundation is already broken; four is heavily yin but does not occupy the center; three is neither in the center nor in the proper position; only this line is both in the center and in the proper position, so it is appropriate to use the words "straight, square, and great." This is indeed talking about the essence of the Kun hexagram, but its original intention is to let people know that this line possesses such virtues, and without needing to study or practice, it can be "beneficial in all things." When a person draws this line, if he can achieve straightness, squareness, and greatness, then he can also achieve "without needing to study, it is beneficial in all things," not just for explaining the way of the Kun hexagram.

蔡氏清曰：《乾》九五一爻，當得乾一卦。蓋乾，孔子以為得天位、行天道、而致太平之占，正是聖人作而萬物睹者，故“時乘六龍以御天”。而致萬國之咸寧者，唯九五一爻足以當之。

Collected Commentaries cite Cai Qing's view: The line nine in the fifth position of the Qian hexagram is equivalent to the entire Qian hexagram. Because the Qian hexagram is regarded by Confucius as a divination concerning the Son of Heaven who carries out the heavenly way and brings about peace, which is exactly what the Wenyan Commentary says: "When the sage arises, all things are seen." Thus, the Commentary on the Judgment says, "At the right time, the six dragons are ridden to govern heaven." Only the line nine in the fifth position can bring peace to the world and all the states.

若《坤》之六二，柔順中正，得坤道之純，是又當得一全坤也。若初則陰之微，上則陰之極，三則不中且不正，四則不中，五則不正，唯六二之柔順中止，為獨得坤道之純。

As for the second line (six in the second) of the Qun hexagram, it is gentle and proper, embodying the purest aspect of the Qun way, which is equivalent to the entire Qun hexagram. The first line (six at the beginning) is still weak in yin energy, and the sixth line (six at the top) has yin energy reaching its limit. The third line (six in the third) is neither in the center nor in the proper position, and the fourth line (six in the fourth) is not in the center. The fifth line (six in the fifth) is not in the proper position. Only the second line, being gentle and proper in the center and in the right position (the term 'middle stop' should be 'middle and upright'), truly attains the pure essence of the Qun way.

又曰：直不專主靜，只是存主處，故曰六二之動。直方可分內外，不可專分動靜。唐氏鶴徵曰：“直”而“大”者，乾之德也。坤無德，以乾之德為德。故乾性直，坤亦未嘗不直；乾體圓，坤則效之以方。德合無疆，則與乾並其大矣。唯以乾之德為德，故“不習”而”無不利”，所謂“坤以簡能”者如此。

Cai Qing also said: "Zhi" does not refer solely to the still aspect; it refers to the place where the mind has a master. Therefore, the "Wenyan Zhuan" says "the movement of line six in the second place is zhi because of its correctness," referring to the place of movement. Zhi and Fang can be divided into inner and outer aspects, but they cannot be rigidly divided into movement and stillness. The collected interpretations cite Tang Hezheng saying: "Zhi" and "Da" are originally the virtues of Qian. Kun itself does not have another set of virtues; it takes the virtues of Qian as its own. Therefore, the nature of Qian is zhi, and Kun is not without zhi; the form of Qian is round, and Kun imitates it and takes Fang. Virtues harmonize with the boundless heavenly way, thus also being vast like Qian. Because it takes the virtues of Qian as its own, it can be "wu xi" and "wu bu li." The "Xici Zhuan" says "Kun uses simplicity to achieve ability," meaning that Kun accomplishes things through simplicity, which is the reason for this.

案乾為圓則坤為方，方者坤之德，與圓為對者也，故曰至靜而德方。若直則乾德也，故曰“夫乾其動也直”。大亦乾德也，故曰“大哉乾元”。今六二得坤德之純，方固其質也，而始曰“直”終曰“大”者，蓋凡方之物，其始必以“直”為根，其終乃以“大”為極。

Li Guangdi remarked: The trigram Qian takes the image of a circle, while Kun takes the image of a square. Square is the virtue of Kun, which is exactly opposite to the circle, so the Wenyan Zhuan says, "It is most tranquil and its virtue is square." As for "straightness," it is originally the virtue of Qian, so the Xici Zhuan says, "When Qian moves, it is straight." "Greatness" is also the virtue of Qian, so the Tuanzhuan praises, "How great is the Qian Yuan." Now, the second line takes the purity of Kun's virtue. Although square is its essential nature, the line statement first mentions "straightness" and finally mentions "greatness," because whatever is square must begin with "straightness" as its foundation and reach "greatness" as its ultimate.

故數學有所謂線而體者，非線之直，不能成面之方。因面之方而積之，則能成體之大矣。坤唯以乾之德為德，故因“直”以成“方”，圍“方”以成“大”，順天理之自然，而無所增加造設於其間，故曰“不習無不利”。

Therefore, in mathematics, there is a concept of moving from lines to surfaces, and from surfaces to solids: without straight lines, one cannot form square surfaces; only by accumulating square surfaces can one achieve a grand form. The Earth (Kun) is able to possess the virtue of Heaven (Qian) as its own virtue, thus achieving squareness through straightness, enclosing the squareness to form vastness, following naturally the principles of Heaven without adding any artificial contrivances. Therefore, it is said 'without practice, there is no disadvantage.'

習者重習也，乃增加造沒之意。“不習無不利”。即所謂“坤以簡能”者是也。若以不習為無藉於學，則所謂“敬以直內，義以方外”者，豈無所用其心哉？

"Xí" means repeated practice, implying an element of artificiality (the term "zào mò" should be understood as "zào shè"). "Bù xí wú bù lì" precisely reflects the meaning from the "Great Treatise" that "Kūn uses simplicity to achieve capability." If "bù xí" is interpreted as not requiring study, then the "Discourse of the Wings" states "Jìng yǐ zhí nèi, yì yǐ fāng wài," meaning using reverence to make the inner self upright and using righteousness to make external conduct proper. Would that not also require people to put in effort and be mindful?

六三，含章可貞，或從王事，無成有終。

The statement of the third line says: Conceal the inner brilliance, and you can maintain firmness; sometimes you go out to handle affairs entrusted by the sovereign, not claiming the merit as your own, and thus you will have a favorable outcome.

本義六陰三陽，內含章美，可貞以守。然居下之上，不終含藏，故或時出而從上之事，則始雖“無成”，面後必“有終”。爻有此象，故戒占者有此德，則如此占也。

Zhu Xi's "The Original Meaning of the Zhou Changes" says: Six is a yao of yin, three is a yang position. A yin yao in a yang position contains an inner beauty of culture, and can hold fast to uprightness and conceal it. However, this yao is at the top of the lower trigram, so it will not remain hidden forever. Therefore, at times it will emerge to handle affairs entrusted from above. At the beginning, although it is "without achievement," it does not take credit for its accomplishments, but later it will certainly "have a conclusion," and be able to achieve a good ending ("face after" should be "and then"). This yao has such an image, so it warns those who cast the divination: only those who possess such virtue are worthy of such a divination.

程傳三居下之上，得位者也。為臣之道，當含晦其章美，有善則歸之於君，乃可 集說王氏弼曰：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。

Cheng Yi's Yichuan Commentary on the Changes says: The sixth line in the third position is located at the top of the lower trigram, and it is a line that is in the correct position. The principle of being a subject is to conceal one's own literary excellence and beauty, and to attribute any merit to the sovereign. This can be continued... the original text here is missing. The collected interpretations cite Wang Bi's saying: The sixth line in the third position is at the top of the lower trigram, yet it does not compete with a yang line for suspicion, which conforms to the meaning of this line. It does not initiate matters first, but waits for others to speak before responding, waits for orders before acting, and holds onto its inherent virtue while maintaining correctness, hence it is said 'containing virtue and being correct'. When there is something to do, it follows along, not taking the lead, hence it is said 'sometimes following the sovereign's affairs'; not taking charge of the matter, but following the command to complete it, hence it is said 'without achievement but with a proper conclusion'.

楊氏簡曰：無成無終，亦不可也。無成有終，臣之道也。胡氏炳文曰：陽主進，陰主退。乾九三陽居陽，故曰“乾乾”，主乎進也。坤六四陰居陰，故曰“括囊”，主乎退也。

Collective commentary cites Yang Jian saying: To fail to achieve accomplishments and also have a poor ending is not acceptable; to not take credit for success yet have a good ending is the proper way for a subject. Collective commentary also cites Hu Bingwen saying: The trend of yang is to advance, and the trend of yin is to retreat. The ninth line in the third position of the Qian hexagram is a yang line in a yang position, so it is said "Qian Qian," diligently striving continuously, tending toward advancement; the sixth line in the fourth position of the Kun hexagram is a yin line in a yin position, so it is said "Kuo Nang," tightening the bag, tending toward retreat.

乾九四陽居陰，坤六三陰居陽，故皆曰“或”，進退未定之際也。特其退也，曰“在淵”，曰“含章”，唯進則皆曰“或”，聖人不欲人之急於進也如此。三多凶，故聖人首於乾坤之三爻，其辭獨詳焉。

In the Qian hexagram, the ninth line of the fourth position is a yang line in a yin place, and in the Kun hexagram, the sixth line of the third position is a yin line in a yang place. Therefore, both lines use the character 'or' to indicate a critical point where movement is uncertain. When speaking of retreat, Qian says 'in the abyss' and Kun says 'containing virtue,' both statements are definite. Only when speaking of advancement do they both add the character 'or.' This reflects the sage's reluctance to encourage hasty advancement. The third line is particularly dangerous, so the sage first emphasizes the third line in the Qian and Kun hexagrams, making the wording especially detailed.

俞氏琰曰：坤道固宜靜而有守，或有王事，則動而從之弗違也。“無成”，謂持美以歸於君，不居其成功也。“有終”，謂職分居此，則當終其勞也。

The collected interpretations cite Yu Yan's saying: The Earthly Principle (Kun) should originally be quiet and steadfast. When encountering the affairs of the sovereign, it then becomes active and follows to carry them out without resistance. What is meant by "no accomplishment" is to return the good deeds to the sovereign and not claim the success for oneself. What is meant by "having a proper conclusion" is that since one's duty is established, one should carry through the labor to the end.

蔡氏清曰：六陰三陽，亦有順而健之意，故“無成有終”。亦“先迷後得”，“東北喪朋”，“乃終有慶”之意。陸氏振奇曰：其不敢專成者，正其代君以終事而不為始也。是即安於“後得主”之貞者與？

Collective commentary cites Cai Qing's explanation: six is a yao of yin, three is a position of yang, here also containing the meaning of flexibility and strength, so it can 'achieve nothing but have a proper conclusion'. This is exactly the meaning of the hexagram statement 'first being lost then gaining', 'losing companions in the northeast', and the 'Commentary of the Wenyan' 'finally there is celebration'. Collective commentary also cites Lu Zhenqi's explanation: it dares not claim sole success, precisely because it is taking over the task from the sovereign to conclude matters, not taking the initiative. Is this not the manifestation of abiding by the correct path of 'gaining the principal position afterwards'?

六四，括囊，無咎，無譽。

Sixth line four statement: Like tying up a bag, restraining words and deeds, neither causing misfortune nor receiving praise.

本義“括囊”，言結囊口而不出也。“譽”者過實之名，謹密如是，則無咎而亦無譽矣。六四重陰不中，故其象占如此。蓋或事當謹密，或時當隱遯也。

Zhu Xi's "The Original Meaning of the Zhou Changes" says: "Kuo Nang" means to tie up the mouth of a bag so that nothing comes out. "Yu" refers to a reputation exceeding actual merit. Being cautious and meticulous to this extent results in neither mistakes nor fame. The sixth line is a yao of yin in a yin position, heavily yin yet not in the central position, so its image and divination text are written this way. This probably means that sometimes one should be cautious and meticulous, and sometimes the situation calls for withdrawal and concealment.

程傳四居近五之位，而無相得之義，乃上下閉隔之時，其自處以正，危疑之地也。若晦藏其知，如括結囊口而不露，則可得“無咎”。不然則有害也。既晦藏則“無譽”矣。

Cheng Yi in Yichuan's Commentary on the Changes says: Six in the Fourth is adjacent to the position of Nine in the Fifth, yet they are not in harmony with each other, which is precisely the time when there is blockage and separation between upper and lower. Although it is in a proper position, the place it occupies is dangerous and subject to suspicion. At this time, if one hides one's wisdom and talent, like closing a bag, not revealing it outwardly, one can achieve 'no blame' and avoid misfortune; if one does not do so, there will be harm. Since one has hidden one's wisdom and talent, one naturally attains 'no praise' and does not receive commendation.

集說劉氏牧曰：坤；“其動也闢”，應二之德；“其靜也翕”，應四之位。翕，閉也，是天地否閉之時，賢人乃隱，不可炫其才知也。俞氏琰曰：咎致罪，譽致疑，唯能謹密如囊口之結括，則“五咎無譽”。

The collected interpretations cite Liu Mu's view: The "Great Treatise" explains that the Earth Trigram "its movement is spreading out," meaning when it moves, it opens up, corresponding to the virtue of the Second line; it says "its stillness is gathering in," meaning when it is still, it contracts, corresponding to the position of the Fourth line. "Gathering in" means closing, which is precisely the time when heaven and earth are closed off and unconnected. At such a time, the virtuous person retreats and does not display his wisdom. The collected interpretations also cite Yu Yan's view: Faults bring about blame, and reputation brings about suspicion; only by being as careful and meticulous as a tightly sealed bag can one achieve both no fault and no praise ("five faults" should be "no fault").

六五，黃裳，元吉。

Sixth line five statement: Wearing a yellow lower garment, most auspicious.

本義黃，中色。裳，下飾。六五以陰居尊，中順之德，充諸內而見於外，故其象如此，而其占為大善之吉也。占者德必如是，則其占亦如是矣。

Zhu Xi's "The Original Meaning of the Zhou Changes" says: Huang is the central color among the five colors, and chang is the garment worn on the lower part of the body. The line six in the fifth position is a yao of yin occupying a noble position, with the virtue of being centered and gentle, which is fully present internally and manifested externally. Therefore, the image text is written in this way, and the divination text is greatly auspicious. The person performing the divination must possess such virtue, and only then will the divination result be truly accurate.

《春秋傳》南蒯將叛，筮得此爻，以為大吉，子服惠伯曰：“忠信之事則可，不然必敗。外強內溫，忠也；和以率貞，信也，故曰‘黃裳元吉’。黃，中之色也；裳，下之飾也；元，善之長也。中不忠，不得其色；下不共，不得其飾；事不善，不得其極。且夫《易》不可以占險，三者有闕，筮雖當，未也。”後蒯果敗，此可以見占法矣。

The *Zuo Zhuan* records that Nan Kuan was about to rebel and consulted the *Zhou Yi* for divination, obtaining this line. He considered it a great auspicious omen. However, Zi Fu Hui Bo said, "Only matters of loyalty and trust can be considered, and if they are not matters of loyalty and trust, they will surely fail. Being outwardly strong and resolute yet inwardly gentle is loyalty; being harmonious and self-disciplined according to the right path is trust. Therefore, the line statement says, 'Yellow undergarments, original auspiciousness.' Yellow is the color of the center, undergarments are the clothing of the lower part, and 'original' is the first of all virtues. If one's heart is not loyal, he is not worthy of this color; if he is not respectful in his lower position, he is not worthy of this clothing; if the matter is not virtuous, he cannot reach this 'original.' Moreover, the *Zhou Yi* should not be used to divinate dangerous or evil matters. If any of these three aspects are lacking, even if the line statement is auspicious, it still does not count." Later, Nan Kuan indeed suffered defeat, and from this incident, one can see the principles of divination.

程傳坤雖臣道，五實君位，故為之戒云“黃裳，元吉”。黃，中色；裳，下服。守中而居下則“元吉”，謂守其分也。元，大而善也。爻象唯言守中居下則元吉，不盡

Cheng Yi in Yichuan's Commentary on the Changes says: The Book of Changes discusses the conduct of ministers, but the fifth line actually represents the position of a ruler, so it specially establishes a warning, saying "Yellow under the skirt, original auspiciousness." Yellow is the central color, and the skirt is the garment worn on the lower body; to hold to the middle path and be content in a lower position is "original auspiciousness," meaning to remain in one's proper role. "Original" refers to being great and good. The image explanation for this line only mentions that holding to the middle and being in a lower position leads to original auspiciousness, but does not fully explain the matter... There is a missing text in the original manuscript here.

集說孔氏穎達曰：“黃”是中之色，“裳”是下之飾。坤為臣道，五居尊位，是臣之極貴者也。能以中和居於臣職，故云“黃裳元吉”。元，大也，以其德能如此，故得大吉也。

The collected interpretations cite Kong Yingda's explanation: "Yellow" is the central color, and "lower garment" refers to the clothing worn below. The trigram Kun represents the way of a minister, and five is a position of honor. Therefore, five is the highest rank among ministers. Being able to maintain a moderate and upright attitude while fulfilling one's duties as a minister is why it is said "the yellow lower garment brings great good fortune." "Yuan" means great; because his virtue and ability reach such a level, he attains great good fortune.

《朱子語類》云：“黃裳元吉”，不過是說在上之人能盡柔順之道。黃，中色，裳是下體之服。能似這個，則無不吉。這是那居中處下之道。乾之九五，自是剛健的道理。坤之六五，自是柔順的道理。各隨它陰陽，自有一個道理。

Master Zhu Xi said: "The phrase 'Yellow robes are originally auspicious' merely means that a person in a position of authority can fully practice the way of flexibility and compliance. Yellow is the color of the center, and a robe is clothing for the lower body; if one can be like this, there is no inauspiciousness. This is precisely the principle of being in the center and occupying a lower position. The nine in the fifth line of the Qian hexagram naturally represents the principle of firm strength; the six in the fifth line of the Kun hexagram naturally represents the principle of flexibility and compliance. Each follows its own yin or yang nature, and each has its own principle."

項氏安世曰：陰以在下為正，陽以在上為正。故二五皆中，而乾之天德獨以屬五，坤之地道獨以屬二。下非陽之位，故《乾》之九二，為在下而有陽德者。上非陰之位，故《坤》之六五，為在上而秉陰德者。黃者地之色，裳者下之服，文者坤之象，皆屬陰也。

Collective commentary cites Xiang Anshi's saying: Yin is proper when in the lower position, and Yang is proper when in the upper position. Therefore, although the second line and the fifth line are both central, the Heavenly Virtue of Qian is assigned to nine in the fifth line, and the Earthly Virtue of Kun is assigned to six in the second line. The lower position is not where Yang should be, so the nine in the second line of Qian is only someone in the lower position with Yang Virtue. The upper position is not where Yin should be, so the six in the fifth line of Kun is only someone in the upper position with Yin Virtue. Yellow is the color of the earth, the lower garment is clothing for the lower body, and ornamentation is the symbol of Kun. These things all belong to Yin.

案《易》中五固尊位，但聖人取象，未嘗卦卦皆以君道言之，雖九五猶然，況六五乎！故《小過》之六五則言“公”，《離》之六五則言“王公”。大概居尊貴之位者，與卦義相當，則發其所當之義。程子之說，朱子蓋議其非也。

Li Guangdi remarked: In The Zhou Changes, although the fifth line is indeed a position of respect, the sages did not take the image of the ruler in every hexagram. Even the ninth line in the fifth position is like this, let alone the sixth line in the fifth position. Therefore, in the hexagram Xiao Guo, the sixth line in the fifth position only mentions "public official," and in the hexagram Li, the sixth line in the fifth position only mentions "king and public official." Generally speaking, any line in a noble position will express the meaning corresponding to its line, as long as it is consistent with the meaning of the hexagram. Cheng Yi treated the sixth line in the fifth position as if it were a ruler's position, but Zhu Xi criticized this as inappropriate.

上六，龍戰于野，其血玄黃。

The statement for the sixth line at the top: A dragon fights on the outskirts, and the blood flowing out is a mixture of dark blue and yellowish earth tones.

本義陰盛之圾，至與陽爭，兩敗懼傷，其象如此，占者如是，其凶可知。

Zhu Xi's "The Original Meaning of the Zhou Changes" says: when the yin energy reaches its extreme, it suddenly tries to compete with yang, resulting in both sides suffering defeat and injury. This is the image described. If a person encountering this situation in divination, the danger is clearly evident.

程傳 陰從陽者也，然盛極則抗而爭。六既極矣，復進不已則必戰，故云“戰于野”。“野”，謂進至於外也。既敵矣，必皆傷，故“其血玄黃”。集說 孔氏穎達曰：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”。

Cheng Yi's Yichuan Commentary on the Changes says: Yin is originally obedient to Yang, but when Yin reaches its extreme, it will rise up to oppose and contend with Yang. The sixth line at the top of the Kun hexagram has already reached the end of Yin, yet it continues to advance, so conflict is inevitable, hence the line statement says 'battle in the wild'. The term 'wild' refers to the fact that Yin has advanced beyond the hexagram's structure. Since both sides have become adversaries, the battle will inevitably cause mutual damage, hence the statement 'its blood is black and yellow'. The collected interpretations cite Kong Yingda saying: this is what the Sayings on the Hexagrams refers to as 'battle in Qian'. The battle occurs outside the primary hexagram, hence it is called 'in the wild'; the mutual damage between Yin and Yang is expressed as 'its blood is black and yellow', with the blood color being a mixture of black and yellow, symbolizing the mingling of heavenly and earthly blood.

侯氏行果曰：坤，十月卦也。乾位西北，又當十月。陰窮於亥，窮陰薄陽，所以戰也，故《說卦》云“戰乎乾”是也。李氏開曰：曰“龍戰”，則是乾來戰，不以坤敵乾也。馮氏椅曰：主龍而言，則知陰不可亢，亢則陽必伐之，戒陰也。以戰而言，則知陰不可長，長則與陽敵矣，戒陽也。胡氏炳文曰：六爻皆陰，而上卦之上曰龍，有陽也。不言陰與陽戰，而曰“龍戰于野”，與《春秋》王師敗績於茅戎，天王狩於河陽，同一書法也。

Collected Commentaries cite Hou Xingguo's explanation: The Kun hexagram corresponds to the tenth lunar month. The Qian hexagram is located in the northwest, and according to the theory of hexagram energies, it also corresponds to the tenth month. When the yin energy reaches the亥 position in the earthly branches, it reaches its limit, and the extreme yin energy presses against the yang energy, leading to a confrontation, which is what the "Commentary on the Hexagrams" refers to as "fighting in Qian." Collected Commentaries also cite Li Kai's explanation: The line statement mentions "dragon fighting," indicating that it is the yang energy of Qian that initiates the battle, not that the Kun hexagram is considered a rival capable of opposing Qian. Collected Commentaries also cite Feng Yi's explanation: Focusing on the character "dragon," we understand that yin energy should not be excessive; when it becomes excessive, yang energy will retaliate, serving as a warning to yin. Focusing on the character "fight," we understand that yin energy should not grow too strong; when it does, it becomes an opponent of yang, serving as a warning to yang. Collected Commentaries also cite Hu Bingwen's explanation: The Kun hexagram has six yin lines, yet the sixth line at the top, although in the highest position of the upper trigram, is called "dragon," indicating that there is already some yang present. The text does not directly state that yin and yang are fighting, but instead says "dragon fighting in the wild," which is similar to the way the Spring and Autumn Annals records the Zhou royal army's defeat by the Mao Rong and the Zhou Son of Heaven's hunting at He Yang, using the same method of indirect expression.

用六，利永貞。本義 “用六”，言凡筮得陰爻者，皆用六而不用八，亦通例也。以此卦純陰而居首，故發之。遇此卦而六爻俱變者，其占如此辭。蓋陰柔不能固守，變而為陽，則能“永 貞”，“永”，長也；“貞”，正也。言長能貞正也。

"Use the Six, it is advantageous to maintain constancy." Zhu Xi in The Original Meaning of the Zhou Changes explains that "use of the Six" refers to the practice of taking the number six for all instances of yin lines in divination, rather than the number eight. This is the standard practice in the Zhou Changes. Since the Qian hexagram consists entirely of yin lines and is placed first, this general rule is specifically mentioned here. When divining the Qian hexagram and all six lines change, the interpretation follows the phrase "it is advantageous to maintain constancy." The nature of yin and softness is not firm, but once it transforms into yang, it can maintain constancy. "Yong" means enduring, and "Zhen" means uprightness. Together, they signify the ability to maintain the right path over a long period.

《朱子語類》云：乾吉在“無首”，坤利在“永貞”，這只是說二用變卦。胡氏炳文曰：坤“安貞”，變而為乾，則為“永貞”。“安”者頤而不動，“永”者健而不息。乾變坤。剛而能柔。坤變乾，雖柔必強。陽先於陰，而陽之極不為首。陰小於陽，而陰之極以大終。

Master Zhu Xi said: The auspicious aspect of the Qian hexagram lies in "no beginning," and the beneficial aspect of the Kun hexagram lies in "eternal uprightness," these two statements refer only to the general principles of the changing hexagrams as explained in "Yong Ji" and "Yong Liu." The collected interpretations cite Hu Bingwen saying: The original meaning of the Kun hexagram is "uprightness in stillness," but when it transforms into the Qian hexagram, it becomes "eternal uprightness." "Stillness" means quiet and unmoving, while "eternal" means vigorous and unceasing. When Qian transforms into Kun, it is strong yet capable of flexibility; when Kun transforms into Qian, it is originally flexible but must necessarily become strong. Yang precedes Yin, yet when Yang reaches its extreme it refuses to be the leader; Yin is less than Yang, yet when Yin reaches its extreme it can gather and conclude the matter with vastness.

顧氏憲成曰：“用九”無首，是以乾入坤。蓋坤者乾之藏也。“用六”“永貞”，是以坤承乾。蓋乾者坤之君也。何氏楷曰：乾道主元，故曰“乾元用九”。坤道主貞，故言“用六永貞”。

The collected interpretations cite Gu Xiancheng's saying: "Use of all nines" discusses "a group of dragons without a leader," which means incorporating Qian into Kun, because Kun is precisely the place where Qian hides and gathers. "Use of all sixes" discusses "eternal purity," which means allowing Kun to serve Qian, because Qian is precisely the sovereign that Kun reveres. The collected interpretations also cite He Kai's saying: The way of Qian takes "origin" as its main principle, so the "Commentary on the Literary Meaning" says "Qian yuan uses all nines"; the way of Kun takes "purity" as its main principle, so it says "use all sixes for eternal purity."

程傳 《屯序卦》曰：“有天地然後萬物生焉，盈天地之間者惟萬物，故受之以屯、屯者盈也，屯者物之始生也。”萬物始生，鬱結未通，故為盈塞於天地之間。至通暢茂盛，則塞意亡矣。天地生萬物，《屯》，物之始生，故繼《乾》、《坤》之後。以二象言之，雲雷之興，陰陽始交也。以二體言之，震始交於下，坎始交於中，陰陽相交，乃成雲雷。陰陽始交，雲雷相應而未成澤，故為屯。若已成澤，則為《解》也。又動於險中，亦《屯》之義，陰陽不交則為《否》，始交而未暢則為《屯》。在時，則天下屯難未亨泰之時也。

Cheng Yi in Yichuan's Commentary on the Changes says: In the "Sequence of Hexagrams" section, when discussing the hexagram Zun, it says: "After heaven and earth are formed, all things come into being; all that fills heaven and earth is all things, so after the hexagrams Qian and Kun comes Zun. Zun means fullness, and Zun also means the initial emergence of all things." When all things first begin to arise, they are gathered together and not yet smooth, so it is said that they are blocked within heaven and earth; when they become smooth and flourishing, the sense of blockage disappears. Heaven and earth nurture all things, and Zun represents the initial stage of all things, so it comes after the hexagrams Qian and Kun. From the perspective of the images represented by the upper and lower trigrams, clouds and thunder arise together, which is the beginning of the interaction between yin and yang; from the structure of the hexagram, Zhen is at the bottom beginning to interact, and Kan is in the middle beginning to interact, so yin and yang interact with each other to form clouds and thunder. When yin and yang first begin to interact, clouds and thunder respond to each other but have not yet transformed into rain, so it is called Zun; if they have already transformed into rain, that is the hexagram Jie. Moreover, being able to move amidst difficulties is also the meaning of Zun. When yin and yang do not interact at all, it is the hexagram Pih. When yin and yang first begin to interact but are not yet smooth, it is the hexagram Zun. In terms of the situation, this refers to the time when the world is difficult and troubled, and has not yet reached a state of smoothness and prosperity.

屯，元亨，利貞，勿用有攸往，利建侯。本義 震，坎，皆三畫卦之名。震一陽動於二陰之下，故其德為動，其象為雷。坎一陽陷於二陰之間，故其德為陷、為險，其象為雲、為雨、為水。《屯》，六畫卦之名也，難也，物始生而未通之意，故其為字，象穿地始出而未申也。其卦以震遇坎，乾坤始交而遇險陷，故其名為屯。震動在下，坎險在上，是能動乎險中。能動雖可以亨，而在險則宜守正而未可遽進。故筮得之者，其占為大亨而利於正，但未可遽有所往耳。又初九陽居陰下，而為成卦之主，是能以賢下人，得民而可君之象，故筮立君者遇之則吉也。

"The hexagram Zun (屯) means 'obstruction,' and its divination says: 'Greatly prosperous, beneficial to maintain uprightness, do not act hastily in going anywhere, beneficial to establish a prince.'" Zhu Xi in The Original Meaning of the Zhou Changes says: Both Zhen and Kan are names of trigrams composed of three lines. Zhen is a yang line moving over two yin lines, so its nature is movement, and it is symbolized by thunder. Kan is a yang line sinking between two yin lines, so its nature is sinking and danger, and it is symbolized by clouds, rain, and water. The hexagram Zun is the name of a hexagram composed of six lines, meaning difficulty. It refers to the initial stage of all things, when they have just begun to emerge but are not yet fully developed. The character '屯' resembles the shape of grass and trees breaking through the earth's surface but still unable to spread out. This hexagram is formed by Zhen above Kan, meaning that after the first movement of the heavens and earth, there is a danger. Therefore, it is called Zun. The movement of Zhen is at the bottom, and the danger of Kan is at the top, which means being able to act in the midst of difficulties. Although movement can lead to prosperity, when in danger, one should maintain uprightness and not act hastily. Therefore, those who receive this hexagram in divination will find the divination text to be greatly prosperous and beneficial to maintain uprightness, but they should not act hastily in going anywhere. Moreover, the line Chujiu (初九), with a yang line below a yin line, is the main line of the hexagram, symbolizing a virtuous person who humbly submits to others and thus gains the people's support, indicating the image of a ruler. Therefore, those who inquire about establishing a ruler will find it favorable."

程傳 《屯》有大亨之道，而處之利在貞固，非貞固何以濟屯？方屯之時，未可有所往也。天下之屯，豈獨力所能濟？必廣資輔助，故“利建侯”也。集說 《朱子語類》云：《屯》是陰陽未通之時，《蹇》是流行之中有蹇滯，《困》 問：《彖》曰“利建侯”，而《本義》取初九陽居陰下為成卦之主，何也？曰：成卦之主，皆說於彖辭下，如《屯》之初九“利建侯”，《大有》之五，《同人》之二皆如此。

Cheng Yi's Yichuan Commentary on the Changes says: The Zun hexagram originally has the principle of great smoothness and ease, but the key during the time of Zun is to maintain firmness and correctness. Without firmness and correctness, how can one overcome the difficulties of Zun? At the time of great difficulty, one must not act rashly. The difficulties of the world are not something that one person's strength can overcome. One must widely rely on the help of others, hence it says 'favorable for establishing a prince'. The collected interpretations cite the 'Sayings of Master Zhu' which says: Zun is the time when yin and yang have not yet communicated, while Jian is when there is an obstruction in the process of movement. Kuan—there is a missing text in the original manuscript, and the text directly continues to another question and answer. Question: The '彖辞' says 'favorable for establishing a prince', but the 'Benyi' takes the initial nine, which is a yang line in a yin position, as the 'main line of the hexagram'. Why is this so? Answer: All main lines of the hexagram are explained under the hexagram statement. For example, the initial nine of the Zun hexagram explains 'favorable for establishing a prince', the sixth five of the Dàyǒu hexagram, and the sixth two of the Tongren hexagram, are all like this.

又問：《屯》“利建侯”，此占恐與《乾》卦“利見大人”同例。曰：然。若是自卜為君者得之，則所謂“建侯”者乃己也；若是卜立君者得之，則所謂“建侯”者乃君也。趙氏汝楳曰：卦辭總一卦之大義，爻辭則探卦辭之所指。因六爻之象之義，析而明之。如“吉無不利”，則亨利之義；“磐桓”“班如”“幾不如舍”“小正”，皆“勿用有攸往”之義。初之“建侯”，即顯卦象“利建侯”之辭為初而發。餘卦放此。

Another question: The hexagram statement of Zhun (Obstruction) says "favorable for establishing a feudal lord," which seems to be of the same type as the hexagram statement of Qian (Heaven) saying "favorable for encountering a great man." Answer: Exactly. If one is divining about whether one can become a ruler, then "establishing a feudal lord" refers to oneself; if one is divining about establishing a ruler for the state, then "establishing a feudal lord" refers to the ruler being established. The collected interpretations cite Zhao Ru Mei saying: The hexagram statement summarizes the overall meaning of the hexagram, while the line statements explore the meaning of the hexagram and elaborate on it according to the images and meanings of each of the six lines. For example, the line statement of line four "auspicious, no disadvantage" is the meaning of the hexagram statement "original enlightenment, favorable for uprightness." The "hesitation" in line one, the "moving about" in lines two, four, and six, and the "almost not staying" in line three, as well as the "small uprightness brings good fortune" in line five, all express the meaning of the hexagram statement "not favorable for going forward." The line one statement mentioning "establishing a feudal lord" clearly points out the hexagram statement "favorable for establishing a feudal lord" as being related to line one. The same reasoning applies to the other hexagrams.

胡氏炳文曰：《屯》、《蒙》繼《乾》、《坤》之後，上下體有震、坎、艮，《乾》、《坤》交而成也。震則乾坤之始交，故先焉。初以一陽居陰下而為成卦之主。“元亨”，震之動；“利貞”，為震遇坎而言也。非“不利有攸往”，不可輕用以往也。《易》言“利建侯”者二：《豫》“建侯”，上震也；《屯》“建侯”，下震也。震長子，“震驚百里”，皆有侯象。

Collective commentary cites Hu Bingwen's explanation: The Zun hexagram and Meng hexagram follow Qian and Kun, with their upper and lower trigrams being Zhen, Kan, and Gen respectively, all generated by the interaction of Qian and Kun. Zhen is the first interaction between Qian and Kun, so it comes first. The initial line of Zun hexagram, "Nine at the Beginning," is a yang line situated among many yin lines, becoming the "main element of the hexagram." The statement of the hexagram, "Original and prosperous," refers to the movement of Zhen; "Beneficial to maintain the correct path" refers to Zhen encountering Kan. The statement of the hexagram does not mean "unfavorable to go somewhere," but rather that one should not go forward recklessly. The Zhou Changes mention "favorable for establishing feudal lords" in two instances: the Yu hexagram mentions establishing feudal lords, with Zhen as the upper trigram; the Zun hexagram mentions establishing feudal lords, with Zhen as the lower trigram. In the Shuo Gua Zhuan, Zhen is described as the eldest son, and the Zhen hexagram also mentions "shaking a hundred miles," both of which contain the image of feudal lords.

蔡氏清曰：《屯》、《蹇》雖俱訓難，而義差異。《困》亦不同。《屯》是起腳時之難，《蹇》是中間之難，《困》則終窮，而難斯甚矣。又曰：“利貞，勿用有攸往”，二句一意，故《彖傳》只解“利貞”。又曰：《本義》所謂以陽下陰，及初九之《象傳》所謂“以貴下賤”，皆是主德言，非以位言也。故曰是能以賢下人，得民而可君之象。

Collecting interpretations cite Cai Qing's view: Although both Zun and Jian are interpreted as hardship, their meanings are different. Kun, the hexagram of困境, is also distinct from them. Zun refers to hardship at the beginning when one starts, Jian refers to hardship during the journey, while Kun refers to being stuck at the end with no way forward, hardship reaching its extreme. Cai Qing also said: "Beneficial to uprightness, not to go anywhere" are actually the same meaning, so the Commentary on the Judgment only explains the phrase "Beneficial to uprightness." Cai Qing also said: The "Yang line yielding to Yin line" mentioned in the "Original Meaning" and the "Using high status to humble the lowly" in the Small Image Commentary of the first line, both refer to virtue, not to rank. Therefore, the "Original Meaning" says this represents a virtuous person who is willing to be below others, thus gaining the people's support and being fit to be a ruler.

初九，磐桓，利居貞，利建侯。本義 “磐桓”，難進之貌。《屯》難之初，以陽在下，又居動體，而上應陰柔險陷之爻，故有“磐桓”之象。然居得其正，故其占利於“居貞”。又本成卦之主，以陽下陰，為民所歸，侯之象也，故其象又如此，而占者如是，則利建以為侯也。

"Initial Nine, lingering, advantageous to dwell in uprightness and establish a prince." Zhu Xi in The Original Meaning of the Zhou Changes says: "Lingering" refers to hesitating and unable to advance. At the beginning of difficulty, Initial Nine holds a yang line at the very bottom, and is located within the trigram Zhen, which represents active movement. Above it is the line Six Four, a yin line that is weak and dangerous, thus producing the image of "lingering." However, since it holds a yang line in a yang position, it is "in the right place" and proper, so the judgment says it is advantageous to dwell in uprightness and maintain steadfastness. Moreover, it is the main element of the hexagram, and as a yang line that is subordinate to a yin line, it is embraced by the people, which is the image of a prince. Therefore, if a person seeking divination possesses such virtue and circumstances, it is advantageous to appoint him as a prince.

程傳 初以陽爻在下，乃剛明之才，當《屯》難之世，居下位者也。未能便往濟《屯》，故“磐桓”也。方《屯》之初，不磐桓而遽進，則犯難矣，故宜居正而固其志。凡人處屯難，則鮮能守正。苟無貞固之守，則將失義，安能濟時之屯乎？居屯之世，方屯於下，所宜有助，乃居屯濟屯之道也。故取建侯之義，謂求輔助也。

Cheng Yi in Yichuan's Commentary on the Changes says: The initial line, which is a yang line located at the very bottom, represents a capable and strong person who is in a difficult time and holds a low position. He is not yet able to immediately go out to relieve the difficulties, so he hesitates and does not advance. At the beginning of difficulties, if one does not hesitate and rashly moves forward, it is to invite danger. Therefore, one should stay in a proper position, be firm in one's will. Generally, people in difficult times rarely can hold onto the right path; if one lacks firmness and perseverance, one will lose moral principles, how then can one relieve the temporary difficulties? When one is in a difficult time and oneself is also in a low position, one should have someone to help. This is the way to overcome difficulties in a difficult time. Therefore, the line statement takes the meaning of 'establishing a prince,' referring to seeking assistance.

集說 《朱子語類》：問：“利建侯”。曰：彖辭一句，蓋取初九一爻之義。初九蓋成卦之主也。一陽居二陰之下，有以賢下人之象，有為民歸往之象，故《象》曰：“以貴下賤，大利民也。”項氏安世曰：凡卦皆有主爻，皆具本卦之德，如《乾》九五具乾之德，故為天德之爻。《坤》六二具坤之德，故為地道之爻。《屯》以初九為主，故爻辭全類卦辭。其曰“磐桓，利居貞”，則“勿用有攸往”也。又曰“利建侯”，無可疑矣。

Collective commentary cites Master Zhu's "Classical Sayings": When asked about the meaning of "beneficial for establishing feudal lords," the answer is that this phrase in the hexagram statement is derived from the meaning of the first line, which is the "main line" of the hexagram. The first line is the "main line" of the hexagram, and it embodies the meaning of the entire hexagram. This line is a yang line located below two yin lines, symbolizing a virtuous person who humbly submits to others, thus attracting the people to follow. Therefore, the "Small Image Commentary" of the first line says, "To place the noble in a low position, it is greatly beneficial to the people." By placing a noble in a humble position, it is highly beneficial to the people. Collective commentary also cites Xiang Anshi's saying: Every hexagram has a main line, which is the line that embodies the meaning of the entire hexagram. These main lines also possess the virtue of the hexagram. For example, the fifth line of the Qian hexagram embodies the virtue of Qian, thus expressing the heavenly virtue; the second line of the Kun hexagram embodies the virtue of Kun, thus expressing the virtue of the earth. The Zun hexagram takes the first line as its main line, so its line statements are almost identical to the hexagram statement. The line statement says, "Hesitating, beneficial to stay firm," which is the same as the hexagram statement, "Not beneficial to go anywhere." The line statement also says, "Beneficial for establishing feudal lords," which is exactly the same as the hexagram statement. There is therefore no doubt about it.

胡氏炳文曰：文王卦辭，有專主成卦之主而言者，周公首於此爻之辭發之。卦主震，震主初。“磐桓”，即“勿用有攸往”。“利居貞”，即“利貞”。卦言“利建侯”者，其事也，利於建初以為侯也；爻言“利建侯”者，其人也，如初之才，利建以為侯也。爻言“磐桓”，主為侯者而言，宜緩；卦言“利建侯而不寧”，主建侯者而言，不宜緩。

Collected Sayings cite Hu Bingwen's statement: The hexagram statements attributed to King Wen are sometimes based specifically on the main subject of the hexagram. When the Duke of Zhou composed the line statements, he first clarified this in the first line of the Zun hexagram. The Zun hexagram takes Zhen as its main element, and Zhen in turn takes the first line as its main focus. The line statement "Panhuan" corresponds to the hexagram statement "Do not go anywhere"; "Beneficial to stay in sincerity" corresponds to "Beneficial to be sincere." The hexagram statement says "Beneficial to establish a feudal lord," referring to the matter, meaning it is beneficial to appoint the first line as a feudal lord. The line statement says "Beneficial to establish a feudal lord," referring to the person, meaning that someone with the talent of the first line is suitable to be appointed as a feudal lord. The line statement says "Panhuan," speaking from the perspective of the person who is about to become a feudal lord, suggesting a calm attitude; the "Commentary on the Judgment" says "Beneficial to establish a feudal lord but not at ease," speaking from the perspective of the ruler establishing feudal lords, suggesting that action should not be delayed.

六二，屯如邅如，乘馬班如，匪寇婚媾，女子貞不字，十年乃字。本義 “班”，分佈不進之貌。“字”，許嫁也。《禮》曰：女於許嫁，笄而字。六二陰柔中正，有應於上，而乘初剛，故為所難，而邅回不進。然初非為寇也，乃求與已為婚媾耳，但己守正，故不之許，至於十年，數窮理極，則妄求者去，正應者合，而可許矣。爻有此象，故因以戒占者。

"Six in the Second, the situation is like stagnation and hesitation, like a horse moving in a scattered and unprogressive manner, not a bandit but a marriage partner. The woman remains chaste and does not marry, but after ten years she does." Zhu Xi in The Original Meaning of the Zhou Changes says: "Ban" means to scatter and not advance, and "zi" means to be betrothed. The Book of Rites says that when a woman reaches the age of betrothal, she undergoes the hairpin ceremony and receives a given name. Six in the Second, with a yin line in a yin position, is both central and upright. It is in proper correspondence with Nine in the Fifth above, but it is also riding over the strong line of Initial Nine below, thus being pressed and unable to move forward. However, Initial Nine is not a bandit, but wants to marry her. Because she remains upright, she does not agree. After ten years, when the time has run out and the matter has reached its end, those who make improper advances will leave, and the proper match will finally come together, allowing her to be betrothed. There is such an image in the line, so it is used to warn those who consult the oracle.

程傳 二以陰柔居《屯》之世，雖正應在上，而逼於初剛，故《屯》難遭回。“如”，辭也；“乘馬”，欲行也。欲從正應而復“班如”，不能進也。“班”，分佈之義。下馬為“班”，與馬異處也。二當屯世，雖不能自濟，而居中得正，有應在上，不失義者也。

Cheng Yi in Yichuan's Commentary on the Changes says: Six in the Second, with its yin and flexible nature, is in a time of difficulty and obstruction. Although there is a proper 'responding' line above at Nine in the Fifth, it is pressed by the strong line below at Nine at the Beginning. Thus, it is in a state of difficulty and hesitates. 'Like' is a particle. 'Riding a horse' refers to the desire to travel. It wishes to follow the proper responding line, but is 'ban ru', ultimately unable to move forward. 'Ban' means to scatter. When the horse is dismounted, it is called 'ban', with the person and the horse separated. Six in the Second is in a time of difficulty, although it cannot free itself, it is in the central position and has the correct nature, and has a proper responding line above. Therefore, it is a line that has not lost the way of righteousness.

然逼近於初，陰乃陽所求，柔者剛所陵。柔當屯時，固難自濟，又為剛陽所逼，故為難也。設匪逼於寇難，則往求子婚媾矣。“婚媾”，正應也。“寇”，非理而至者。二守中正，不苟合於初，所以“不字”。苟貞固不易，至於“十年”，屯極必通，乃獲正應而字育矣。

Cheng Yi continued to say: However, the line six in the second is adjacent to the line nine at the beginning. Yin is originally the object pursued by Yang, and weakness is naturally oppressed by strength. A yao of Yin in a time of difficulty is already hard to save itself, and now it is further oppressed by strong Yang, so it becomes even more difficult. If it were not for this kind of aggression, it would have already gone to seek its proper match. "Marriage" refers to the proper corresponding nine in the fifth, while "rampage" refers to those who come forcefully without following the right way. The line six in the second holds to the principle of center and uprightness, and does not hastily comply with the line nine at the beginning, so it says "not marrying," refusing to wed. As long as it remains firm and unswerving, after ten years, when the difficulty reaches its peak, it will certainly become smooth, and then it will meet its proper corresponding line and give birth to children.

以女子陰柔，苟能守其志節，久必獲通，況君子守道不回乎！初為賢明剛正之人，而為寇以侵逼於人，何也？曰：此自據二以柔近剛而為義，更不計初之德如何也。《易》之取義如此。

Cheng Yi continued to say: A woman, with her inherently yielding nature, can only achieve success by holding fast to her principles. Over time, she will surely attain success. How much more so for a gentleman who adheres to the Way without wavering! Someone asked: The line Chou Ji is itself a virtuous and upright person, so why is he regarded as a violent oppressor? The answer is: Here the meaning is taken in reference to the situation of line Li Er, who, with her weak nature, is closely adjacent to a strong line. The meaning is not concerned with the virtue of Chou Ji himself. This is how the Zhou Changes derive their meanings.

集說張氏浚曰：“女子貞，不字，十年乃字”，蓋以二抱節守志於艱難之世，而不失其貞也，若太公在海濱，伊尹在莘野，孔明在南陽，義不苟合，是為女貞。《朱子語類》云：耿氏解“女子貞，不字”作許嫁笄而字；“貞不字”者，未許嫁也，卻與婚媾之義相通。伊川說作字育之字。

The collected interpretations cite Zhang Jun's saying: "A virtuous woman remains chaste, not married, and after ten years she is married," because the second line is in a difficult era, holding fast to virtue and maintaining her aspirations without losing her chastity. This is like Jiang Taigong hiding by the East Sea, Yi Yin plowing in You Shen, and Zhuge Liang cultivating the fields in Nanyang, upholding righteousness and refusing to compromise. This is called the chastity of a woman. The collected interpretations also cite Master Zhu's "Classified Talks," which say that耿氏 interprets the "字" in "a virtuous woman remains chaste, not married" as the ceremony of betrothal and taking a courtesy name, so "chaste and not married" means she has not been betrothed, and this interpretation actually connects well with the meaning of "marriage" later on. Cheng Yi, however, interprets "字" as the meaning of nurturing and raising children.

案 《易》言“匪寇婚媾”者凡三：《屯》二、《賁》四、《睽》上也，《本義》與程傳說不同，學者擇而從之可也。然《賁》之為卦，非有《屯》難《睽》隔之象，則爻義有所難通者。詳玩辭意，“屯如邅如，乘馬斑如”，與“賁如皤如，山馬翰如”，文體正相似。其下文皆接之曰“匪寇婚媾”。

Li Guangdi remarked: The Zhou Changes mention "匪寇婚媾" in three instances, namely, the second line of the Zun hexagram, the fourth line of the Ben hexagram, and the top line of the Kui hexagram. The interpretations in the Ben Yi and Cheng Zhuan differ, and scholars may choose the better one. However, the Ben hexagram does not present the same difficulties as the Zun hexagram, nor does it show the same estrangement as the Kui hexagram. If we follow the traditional interpretation, the meaning of the line becomes unclear. Upon careful consideration of the wording, the lines "屯如邅如, 乘马斑如" in the Zun hexagram and "贲如皤如, 白马翰如" in the Ben hexagram (the character "白" in the original text was mistakenly written as "山") have similar sentence structures. In both cases, the following text also mentions "匪寇婚媾."

然則“屯如邅如”，及“賁如皤如”，皆當讀斷，蓋兩爻之自處者如是也。“乘馬班如”，及“白馬翰如”，皆當連下“匪寇婚媾”讀，言彼“乘馬”者非寇，乃吾之“婚媾”也。此之“乘馬班如”謂五，《賁》之“白馬翰如”謂初，言“匪寇婚媾”，不過指明其為正應而可以耳。此卦下雷上云，雷聲盤迴，故言“磐桓”“邅如”者，下卦也；雲物班布，故言“班如”者，上卦也。四與上皆言“乘馬班如”，五之為“乘馬班如”，則於六二言之。此亦可備一說也。

Li Guangdi continued: Thus, "Zun ru zhan ru" and "Ben ru po ru" should be read in this way, referring to the states of these two lines; while "Cheng ma ban ru" and "Ba ma han ru" should be read together with the following "Fei kou hun gou," meaning that the person riding horses is not a bandit, but rather my intended marriage partner. In the Zun hexagram, the line six two's "Cheng ma ban ru" refers to nine five, and in the Ben hexagram, the line six four's "Ba ma han ru" refers to initial nine; saying "Fei kou hun gou" merely clarifies that the other party is one's proper "ying" and can be combined. This hexagram has the lower trigram as thunder and the upper trigram as cloud. Thunder sounds circling and lingering, so "Pan huan" and "Zhan ru" belong to the lower trigram; clouds spread in all directions, so "Ban ru" belongs to the upper trigram. Both lines six four and upper six say "Cheng ma ban ru," but nine five's "Cheng ma ban ru" is expressed through line six two. This can be considered another way of interpretation.

六三，即鹿無虞，惟入于林中，君子幾不如舍，往吝。本義 陰柔居下，不中不正，上無正應，妄行取困，為逐鹿無虞，陷入林中之象。君子見幾不如舍去，若往逐而不舍，必致羞吝。戒占者宜如是也。

"Six in the Third, pursuing a deer without a keeper, entering the forest, the gentleman should not persist but give up; going forward brings regret." Zhu Xi in The Original Meaning of the Zhou Changes explains that the line Six in the Third, being of a yin and soft nature, is located in the lower trigram, neither centered nor properly positioned, and has no proper response above. Acting recklessly will only lead to difficulties. This is like pursuing a herd of deer without a keeper to guide the way, resulting in being trapped deep in the forest. When a gentleman sees such a situation, he should not persist but give up; if he continues chasing without stopping, he will surely bring disgrace and regret. This is a warning to those who divinate.

程傳 六三以柔居剛，柔既不能安屯，居剛而不中正則妄動，雖貪於所求，既不足 集說 《朱子語類》：問：“即鹿無虞”。曰：“虞”只是虞人，六三陰柔在下而居陽位，陰不安於陰，則貪求妄行，不中不正，又上無正應，妄行取圍，所以為“即鹿無虞”，陷入林中之象。沙隨盛稱唐人郭京《易》好，近寄得來，說鹿當作“麓”，《象辭》當作即麓無虞，何以從禽也？問郭據何書，曰：渠雲曾得王輔嗣親手與韓康伯注底《易》本，然難考據。

Cheng Yi's "Yichuan Commentary on the Changes" says: Six in the Third, with a yao of flexibility in a yang position, is inherently weak and cannot endure difficulties. Being in a yang position and not in the middle and not correct, it will act recklessly. Although it desires what it wants, it is already insufficient. There is a missing text in the original manuscript here, and the latter part of this passage in "Cheng's Commentary" is missing. The "Ji Shuo" cites "Master Zhu's Words and Categories": When asked about "ji lu wu yu," the answer is: "Yu" refers to the person in charge of mountains and marshes. Six in the Third, with a yin and flexible quality in the lower trigram and in a yang position, is unstable in yin, thus it desires and acts recklessly. Since it is not in the middle and not correct, and there is no proper "ying" above, its reckless actions will only lead to entrapment. Therefore, there is an image of chasing a deer without a guide, and getting lost in the forest. Cheng Jing, from Sha sui, strongly praised Tang dynasty Guo Jing's "Corrections to the Zhou Changes." Recently, he sent it to me. In the book, "lu" should be "lu," and the "Small Image Commentary" should be "ji lu wu yu, he yi cong qin ye." When asked which edition Guo Jing based his comments on, he answered that he claimed to have obtained the original "Book of Changes" manuscript handed down by Wang Bi to Han Kangbo for commentary, but it is difficult to verify.

六四，乘馬班如，求婚媾，往吉，無不利。本義 陰柔居屯，不能上進，故為“乘馬班如”之象。然初九守正居下，以應於己，故其占為下求婚媾則吉也。程傳 六四以柔順居近君之位，得於上者也。而其才不足以濟屯，故欲進而復止，“乘馬班如”也。己既不足以濟時之屯，若能求賢以自輔，則可濟矣。初陽剛之賢，乃是正應，己之婚媾也。若求此陽剛之婚媾，往與共輔陽剛中正之君，濟時之屯，則吉而無所不利也。居公卿之位，己之才雖不足以濟時之屯，若能求在下之賢，親而用之，何所不濟哉？集說 胡氏炳文曰：凡爻例，上為往，下為來。六四下而從初，亦謂之往者，據我適人，於文當言往，不可言來。如《需》上六“三人來”，據人適我，可謂之來，不可謂往也。

"Six in the Fourth, riding horses in a scattered manner, seeking marriage, going forward is auspicious, there is no disadvantage." Zhu Xi in The Original Meaning of the Zhou Changes says: Six in the Fourth, with a soft and flexible nature, is in the midst of difficulties, unable to advance upward, hence the image of "riding horses in a scattered manner." However, initial Nine maintains correctness and occupies the lower position, corresponding to itself, so the judgment is that seeking marriage downward is auspicious. Cheng Yi in Yichuan's Commentary on the Changes says: Six in the Fourth, with a gentle and virtuous virtue, is in a position close to the sovereign's position, capable of gaining the sovereign's trust; however, its ability is insufficient to overcome the difficulties of the time, so it wants to advance but is stopped, forming the image of "riding horses in a scattered manner." Since it is itself insufficient to overcome the difficulties of the time, if it can seek out virtuous talents to assist itself, it can overcome them. Initial Nine is a strong and yang virtuous person, precisely its correct correspondence, which is its marriage; if it goes to seek this strong and yang marriage, and goes together to assist the yang and correct sovereign, to jointly overcome the difficulties of the time, it will be auspicious and without disadvantage. A person in a position of minister or high official, even if his ability is insufficient to overcome the difficulties of the time, as long as he can seek out and approach the virtuous talents in the lower position, and be close to and employ them, what difficulties can he not overcome? The collected interpretations cite Hu Bingwen saying: In general, moving upward is called "going," and moving downward is called "coming." Six in the Fourth moving downward to follow Initial Nine is also called "going," because it is I going to meet others, according to the textual convention, it should be said "going," not "coming." For example, the upper sixth in the Need hexagram says "three people coming," which is others coming to me, so it can be said "coming," not "going."

九五，屯其膏，小貞吉，大貞凶。本義 九五雖以陽剛中正居尊位，然當《屯》之時，陷於險中，雖有六二正應，而陰柔才弱，不足以濟。初九得民於下，眾皆歸之，九五坎體，有膏潤而不得施，為“屯其膏”之象。占者以處小事，則守正猶可獲吉；以處大事，則雖正而不免於凶。

"Nine in the Fifth, its essence is blocked, small fidelity brings good fortune, great fidelity brings misfortune." Zhu Xi in The Original Meaning of the Zhou Changes says: Nine in the Fifth, although possessing the virtue of a yang yang and upright position, is in a time of difficulty, and is itself trapped within the danger of Kan. Although there is Six in the Second as the proper responding line, Six in the Second is yin and weak, insufficient to help it through the crisis. Initial Nine has the people's support below, and all are attached to him; Nine in the Fifth is within the body of Kan, has the nourishing essence but cannot implement it, hence the image of "its essence is blocked." Those who use this line to deal with minor matters, maintaining uprightness can obtain good fortune; but when used for major matters, even maintaining uprightness cannot avoid misfortune.

程傳 五居尊得正，而當《屯》時，若有剛明之賢為之輔，則能濟屯矣。以其無臣也，故“屯其膏”。人君之尊，雖屯難之世，於其名位非有損也，唯其施為有所不行，德澤有所不下，是“屯其膏”。人君之《屯》也，既膏澤有所不下，是威權不在己也。威權去己而欲驟正之，求凶之道，魯昭公高貴鄉公之事是也，故“小貞”則“吉”也。“小貞”，則漸正之也，若盤庚周宣，修德用賢，復先王之政，諸侯復朝。謂以道馴致，為之不暴也。又非恬然不為，若唐之僖昭也。不為則常屯以至於亡矣。

Cheng Yi in Yichuan's Commentary on the Changes says: The Nine in the Fifth occupies a noble position and has the rightness of the position. In times of difficulty, if there are virtuous ministers who are strong, upright, and wise to assist, they can overcome the difficulties. However, because there are no capable ministers, it is said "the nourishing essence is blocked." The ruler's noble status, even in times of difficulty, does not damage his position. It is only that the policies he implements cannot be carried out effectively, and the benefits he intends to bestow do not reach the people. This is called "the nourishing essence is blocked," which refers to the ruler's own difficulties. Since the nourishing essence cannot be transmitted downward, it shows that the authority has left his hands. Trying to regain authority forcefully, as in the case of Duke Zhuang of Lu attacking the Ji family or Prince Gaoxianggong of Wei attacking Sima Zhao, leads to self-inflicted danger. Therefore, it is said that "small fidelity" is auspicious. "Small fidelity" means gradually restoring order, as in King Pan Geng of Shang and King Xuan of Zhou, who cultivated virtue, employed capable ministers, and restored the policies of previous kings, thus bringing the feudal lords back to court. This means following the right path and guiding gradually, without using violent means. However, it is not also to do nothing at all, as in Emperor Xizong and Emperor Zhaozong of the Tang dynasty, who did nothing and thus suffered prolonged hardship and eventually national destruction.

集說 項氏安世曰：《屯》不以九五為主者，建侯以為主。五本在高位，非“建侯”也。初九動乎險中，故為濟屯之主。天造草昧，皆自下起，五能主事，則不屯矣。魏氏了翁曰：《周禮》有大貞，謂大卜。如遷國立君之事。五處險中，不利有所作為，但可小事，不可大事。曰“小貞吉，大貞凶”，猶《書》所謂作內吉、作外凶，用靜吉，用作凶者。

Collected Commentaries cite Xiang Anshi's view: The Zhun hexagram does not take the fifth line, nine in the fifth, as the main line, because this hexagram focuses on "establishing a feudal lord." The fifth line is already in a high position, so it cannot be established as a feudal lord. The first line, nine at the beginning, is in a dangerous situation but still active, so it is the main line that rescues the difficulty of Zhun. At the beginning of the creation of heaven and earth, in the state of confusion and ignorance, things all start from below. If the fifth line can take charge by itself, there would be no difficulty. Collected Commentaries also cite Wei Le翁's view: The "Da Zhen" mentioned in the "Rites of Zhou" refers to major divination, such as moving the capital or establishing a ruler. The fifth line is in a dangerous position, which is not favorable for great undertakings, so only small matters can be handled, not great ones. The saying "small Zhen is auspicious, great Zhen is ominous" is like what is said in the "Book of Documents," where internal affairs are auspicious and external affairs are ominous, quiet preservation is auspicious and active action is ominous.

趙氏汝楳曰：我方在險，德澤未加於民，下焉群陰，蒙昧末孚，唯當寬其政教，簡 梁氏寅曰：小正者，以漸而正之也。小正則“吉”者，以在於其位而為所可為也。大正則“凶”者，以時勢既失而不可以強為也。為可為於可為之時則從，為不可為於不可為之時則凶，可無慎哉？

Collecting interpretations cite Zhao Ru-mei's saying: I am now in a dangerous situation, and the grace has not yet reached the people. Below is a single yao of darkness, obscure and not yet convinced. At this time, one should only relax government and education, and simplify matters—here the original text is missing some words, and the latter part of Zhao's opinion is missing. Collecting interpretations also cite Liang Yin's saying: What is meant by "small correctness" is gradually rectifying the situation. "Small correctness" is auspicious because one is in one's proper position and doing what one can. "Great correctness" is inauspicious because the situation has already been lost, and one cannot force things. When one can act, doing what one can is smooth; when one cannot act, trying to do what one cannot is dangerous. How can one not be cautious?

上六，乘馬班如，泣血漣如。本義 陰柔無應，處屯之終，進無所之，憂懼而已，故其象如此。程傳 六以陰柔居屯之終，在險之極，而無應援，居則不安，動無所之，“乘馬”欲往，復“班如”不進，窮厄之甚，至於“泣血漣如”，《屯》之極也。若陽剛而有助，則屯既板可濟矣。集說 梁氏寅曰：《屯》之極，乃亨之時也。而上六陰柔無應。不離於險，是安有亨之時哉？坎為血卦，又為加憂，“泣血漣如”之象也。

"Six at the Top, riding horses in a disorderly way, weeping blood and tears flowing profusely." Zhu Xi in The Original Meaning of the Zhou Changes says: Six at the Top is a yao of Yin and柔 without a corresponding yao, located at the end of difficulty in the initial situation. It has nowhere to go forward, and remains in sorrow and fear, hence its image is like this. Cheng Yi in Yichuan's Commentary on the Changes says: Six at the Top, with a Yin and柔 nature, is located at the end of difficulty, and also at the extreme of the dangerous situation of Kan. It has no support. It cannot find peace in stillness, nor can it find a way forward in movement. Riding a horse to move forward, it is still disorderly and unable to proceed, reaching the extreme of hardship, thus weeping blood and tears flowing profusely, with tears and blood flowing from the eyes. This is the peak of difficulty in the initial situation. If it were a yang and strong nature with support, even though difficulty has reached its extreme, it could still be salvaged. Collected interpretations cite Liang Yin's saying: When difficulty has reached its extreme, it should be the time to turn toward success, but since Six at the Top is Yin and柔 with no proper corresponding yao, it remains constantly in danger, how can there be a time for success? The Sayings on the Hexagrams take Kan as the "blood hexagram" and also as "increasing worry," which precisely corresponds to the image of "weeping blood and tears flowing profusely."

案 卦者時也，爻者位也，此聖經之明文，而歷代諸儒所據以為說者，不可易也。然沿襲之久，每局於見之拘，遂流為說之誤。何則？其所曰為時者，一時也；其所指為位者，一時之位也。如《屯》則定為多難之世，而凡卦之六位，皆處於斯世，而有事於屯者也。夫是以二為初所阻，五為初所逼，遂使一卦六爻，止為一時之用，而其說亦多駁雜而不概於理，此談經之敝也。

Li Guangdi remarked: The hexagram discusses time, while the lines discuss position. This is clearly stated in the Classic and its commentaries, and it has been the fundamental basis for scholars of Confucianism throughout history, and cannot be altered. However, due to long-standing tradition, people often become confined by fixed notions, leading to errors in interpretation. Why is this so? They take 'time' to mean a specific time, and 'position' to mean a specific position within a particular period. For example, if the Zun hexagram is fixed as representing a time of great difficulties, then all six lines of the hexagram are placed within this chaotic era, and all become those who are dealing with difficulties in that time. Therefore, they say that line six-two is blocked by line nine-one, and line nine-five is pressured by line nine-one. As a result, all six lines of the hexagram are reduced to the use of a single time and a single event. This kind of interpretation is both confused and fails to follow the principles, which is precisely the flaw in interpreting the Classic.

蓋易卦之所謂時者，人人有之，如《屯》則士有士之《屯》，窮居未達者是也。君臣有君臣之《屯》，志未就、功未成者是也。甚而庶民商賈之賤，其不逢年而鈍於市者，皆《屯》也。聖人繫辭，可以包天下萬世之無窮，豈為一時一事設哉？苟達此義，則初自為初之《屯》，德可以有為而時未至也。二自為二之《屯》，道可以有合而時宜待也。五自為五之《屯》，澤未可以遠施，則為之宜以漸也。其餘三爻，義皆仿是。蓋同在《屯》卦，則皆有《屯》象。異其所處之位，則各有處屯之理。

Li Guangdi continued: The "time" referred to in the Yi's hexagrams is something everyone will encounter. Taking the Zun hexagram as an example, scholars have their own Zun, referring to being trapped in a lower position and unable to achieve success; sovereigns and ministers have their own Zun, referring to unfulfilled aspirations and unfinished achievements; even common people and merchants, such lowly individuals, encountering bad years and having goods that cannot be sold in the market, are also forms of Zun. The sage attached the line statements to the upper hexagram, aiming to encompass all the endless situations of the world throughout all ages, not just for a particular time or event. If one understands this principle, then the Zun of the initial nine is its own Zun, meaning that one's virtue is sufficient for action but the time has not yet arrived; the Zun of the six in the second is its own Zun, meaning that one's righteousness can be united but the time should be waited for; the Zun of the nine in the fifth is its own Zun, meaning that the grace cannot yet be widely extended, and one can only proceed step by step. The meanings of the other lines, such as the six in the third, the six in the fourth, and the six at the top, can all be inferred in the same way. Although all six lines are within the Zun hexagram, they all carry the image of Zun. However, since they are in different positions, each has its own way of dealing with Zun.

中間以承乘比應取義者，亦虛象爾。故二之乘剛但取多難之象，初不指初之為侯也。五之屯膏，但取未通之象，亦不因初之為侯也。今日二為初阻，五為初逼，則初乃卦之大梗，而《易》為衰世之書，豈聖人意哉？六十四卦之理，皆當以此例觀之，庶乎辭無窒礙而義可得矣。

Li Guangdi continued: The use of terms such as "cheng" (supporting), "sheng" (overriding), "bi" (adjacent), and "ying" (responding) to express the relationships between lines is merely a symbolic representation. Therefore, the line "six in the second" being "sheng gang" (overriding a strong line) only refers to the image of being in a difficult situation, not actually meaning that the line at the beginning became a feudal lord. Similarly, the line "nine in the fifth" being "zhun qi gao" (blocking the nourishment) only refers to the image of uncommunicated blessings, not because the line at the beginning became a feudal lord. Now, if we say that the line at the second is blocked by the line at the beginning, and the line at the fifth is pressured by the line at the beginning, then the line at the beginning becomes the main source of disaster in the entire hexagram, and the Zhou Changes becomes a book specifically about chaotic and declining times. Is this the original intention of the sage? The meanings of the sixty-four hexagrams should all be understood in this way, so that the wording will not be obstructed and the meaning can be sought.

程傳 《蒙序卦》：“屯者盈也，屯者物之始生也，物生必蒙，故受之以蒙，蒙者蒙也，物之稚也。”屯者物之始生，物始生稚小，蒙昧未發，蒙所以次屯也。為卦艮，上坎下，艮為山為止，坎為水為險，山下有險，遇險而止，英知所之，蒙之象也。水必

Cheng Yi's Commentary on the Changes says: In the "Sequence of Hexagrams" commentary on the Meng hexagram, it says: "Zun is fullness, Zun is the initial emergence of all things; when all things are born, they must be in a state of ignorance, hence the hexagram Zun is followed by Meng. Meng means ignorance, referring to the immature stage of all things." Zun is the initial birth of all things, which are young, weak, ignorant, and not yet developed, hence the Meng hexagram comes after the Zun hexagram. In terms of the structure of the hexagram, Gen is on top and Kan is below: Gen represents mountain and signifies stopping, Kan represents water and signifies danger; a mountain below a dangerous situation, encountering danger leads to stopping, confused and not knowing where to go, which is exactly the image of ignorance. Water must—this text has a missing part in the original, and the latter half of this section in the Cheng Commentary is missing.

蒙，亨，匪我求童蒙，童蒙求我，初筮告，再三瀆，瀆則不告，利貞。本義 艮，亦三畫卦之名。一陽止於二陰之上，故其德為止，其象為山。“蒙”，昧也。物生之初，蒙昧未明也。其卦以坎遇艮，山下有險，蒙之地也。內險外止，蒙之意也。故其名為《蒙》。“亨”以下，占辭也。九二內卦之主，以剛居中，能發人之蒙者，而與六五陰陽相應，故遇此卦者有亨道也。“我”，二也；“童蒙”，幼稚而蒙昧，謂五也。

"The hexagram 'Meng' says: 'It is smooth. It is not I who seek the innocent and ignorant, but the innocent and ignorant who seek me. If the first divination is made, I will tell them; if they ask repeatedly, it is a violation, and then I will not tell them. It is advantageous to maintain uprightness.' Zhu Xi in 'The Original Meaning of the Zhou Changes' says: 'Gen is also the name of a trigram composed of three lines. A single yang line stops over two yin lines, so the virtue of the trigram is stopping, and the image is a mountain.' 'Meng' means confusion and ignorance, which is the state of things at their beginning when they are unclear. This hexagram combines Kan (water) with Gen (mountain), representing a mountain beneath a dangerous situation, which is the place where confusion and ignorance reside. Inside is danger, outside is stopping, which reflects the nature of confusion and ignorance, hence the name 'Meng.' The word 'smooth' and the following are 'divination phrases.' Nine Two is the main line of the inner trigram. A yang line in the central position can enlighten others' confusion, and it corresponds with Six Five through yin and yang, so those encountering this hexagram have the way of smoothness. 'I' refers to Nine Two; 'the innocent and ignorant' refers to the young and confused, which is Six Five."

筮者明，則人當求我而其亨在人；筮者暗，則我當求人而亨在我。人求我者，當視其可否而應之；我求人者，當致其精一而扣之。而明者之養蒙，與蒙者之自養，又皆利於以正也。程傳 “蒙”有開發之理，亨之義也。卦才時中，乃致亨之道。六五為《蒙》之主，而九二“發蒙”者也。“我”謂二也，二非《蒙》主，五既順巽於二，二乃“發蒙”者也，故主二而言。“匪我求童蒙，童蒙求我”，五居尊位，有柔順之德，而聲在童蒙，與二為正應、而中德又同，能用二之道以發其蒙也。二以剛中之德在下，為君所信向，當以道自守，待君至誠求己而後應之，則能用其道。匪我求於童蒙，乃童蒙來求於我也。

Zhu Xi continued to say: If the person divining is the clear and enlightened one, then he should be sought by others, and the success or smoothness will be in the other person's affairs. If the person divining is the confused and ignorant one, then he should seek others, and the success or smoothness will be in his own affairs. When others seek me, I should decide whether to respond based on whether they are teachable. When I seek others, I must approach with a single-minded and sincere heart. The enlightened one teaching the ignorant, and the ignorant cultivating themselves, both benefit by holding to the right path. Cheng Yi's Yichuan Commentary on the Changes says: The ignorant contains the potential for development, which is the meaning of 'success' (hen). This hexagram is in harmony with the time and holds the middle, which is the way to achieve success. The sixth line is the main line of the Meng hexagram, while the second line is the one who 'awakens the ignorant.' 'I' refers to the second line. The second line is not the main line of the Meng hexagram, but because the sixth line is gentle and follows the second line, the second line becomes the one who awakens the ignorant. Therefore, the hexagram statement focuses on the second line. 'Not I seeking the ignorant, but the ignorant seeking me' means that the sixth line holds a position of honor and possesses the virtue of gentleness, and its status is that of the ignorant. It has a correct response with the second line, and shares the virtue of being in the center. It can adopt the method of the second line to develop its own ignorance. The second line, with the virtue of being strong and centered, holds a lower position and is trusted and admired by the ruler. It should hold to its own way, waiting for the ruler to sincerely seek it before responding, thus being able to carry out its plan. It is not I who seeks the ignorant, but the ignorant who seeks me.

“筮”，占決也。“初筮告”，謂至誠一意以求己則告之，再三則瀆慢矣，故不告也。發蒙之道，利以貞正，又二雖剛中，然居陰，胡宜有戒。集說 《朱子語類》云：人來求我，我則當視其可否而告之，蓋視其來求我之發蒙者，有初筮之誠則告之，再三煩瀆則不告之也。我求人，則當致其精一以叩之，蓋我而求人以發蒙，則當盡初筮之誠，而不可有再三之瀆也。

Cheng Yi continued to say: "Shi" means to consult and decide doubts. "Chu shi gao" means when someone comes to consult with extreme sincerity and single-mindedness, I will tell him. If he comes again and again, it is a sign of disrespect and thus I will not tell him anymore. The way to enlighten the ignorant is to hold fast to uprightness as the benefit. Furthermore, although nine two has the virtue of strong centrality, it is located in a yin position, so there should also be a warning. The collected interpretations cite "Zhu Zi Yu Le" which says: when others come to consult me, I should first see if they are teachable before telling them. If the person who comes to seek enlightenment shows the sincerity of the first consultation, I will tell him; if he is repeatedly troublesome and disrespectful, I will not tell him. When I go to consult others, I should approach with a single-minded heart. Since I am seeking others to enlighten my ignorance, I should show the sincerity of the first consultation and must not act with repeated disrespect.

項氏安世曰：待其求而後教之，由其心相應而不違，致一以導之，則其受命也如響。胡氏炳文曰：有天地即有君師，乾坤之後繼以《屯》，主震之一陽而曰“利建侯”，君道也；又繼以《蒙》，主坎之一陽而曰“童蒙求我”，師道也。君師之道皆利於貞。

Collecting sayings cites Xiang Anshi's words: When he comes himself to seek, then teach him, so his mind corresponds with the teaching and there is no contradiction; guiding him with a single-minded attitude, he accepts the teaching as quickly as an echo. Collecting sayings also cites Hu Bingwen's words: With the existence of heaven and earth, there are also sovereign and teacher. After the Qian and Kun trigrams comes the Zun hexagram, which takes the single yang line of Zhen as its main element and says "favorable to establish a feudal lord," discussing the way of the sovereign; then comes the Meng hexagram, which takes the single yang line of Kan as its main element and says "the young and ignorant seek me," discussing the way of the teacher. The way of the sovereign and the way of the teacher both benefit by maintaining correctness.

俞氏琰曰：“瀆”，與《少儀》“毋瀆神”之“瀆”同。不告，與《詩小昱》“我龜既厭，不我告猶”之義同。初筮則其志專一，故告。再三則煩瀆，故不告，蓋童蒙之求師，與人之求神，其道一也。林氏希元曰：童蒙不我求，則無好問願學之心，安能得其來而使之信？我求而誠或未至，則無專心致志之勤，安能警其惰而使之聽？待其我求而發之，則相信之深，一投而即入矣，待其誠至而發之，則求道之切，一啟而即通矣。此蒙者所以得亨也。

The collected interpretations cite Yu Yan's saying: "The character '渎' is the same as 'do not be disrespectful to the divine' in the 'Rites of the Lesser Courtesies.' 'Not informing' is the same as the meaning in the 'Book of Songs, Xiao Ya' where it says 'My oracle has grown tired, it no longer informs me,' meaning the oracle spirit has become weary and no longer conveys wisdom. When one first divines with a single-minded heart, the divine responds; but repeated questioning becomes disrespectful, so the divine no longer responds. A child seeking a teacher is similar to a person seeking the divine; the principle is the same. The collected interpretations also cite Lin Xi Yuan's saying: If the child does not come to seek me, it shows he lacks the spirit of inquiry and diligence in learning; how can I summon him and make him believe? If I seek him but my sincerity is insufficient, it shows I lack the diligence and focus needed; how can I awaken his laziness and make him obey? Only when he comes to seek me can I cultivate trust between us, and when he is ready, he will accept guidance easily. When sincerity is fully attained, he will earnestly seek the Way, and a single hint will enlighten him. This is why those in a state of confusion can achieve success.

初六，發蒙，利用刑人，用說桎梏，以往，吝。本義 以陰居下，蒙之甚也。占者遇此，當發其蒙。然發之之道，當痛懲而暫舍之，以觀其後。若遂往而不舍，則致羞吝矣。戒占者當如是也。程傳 初以陰暗居下，下民之蒙也。爻言發之之道，發下民之蒙，當明刑禁以示之，使之知畏，然後從而教導之。自古聖王為治，設刑罰以齊其眾，明教化以善其俗，刑罰

"Six at the Beginning, beginning to enlighten, it is advantageous to punish people, to release them from their bonds, and to proceed, but with regret." Zhu Xi in The Original Meaning of the Zhou Changes says: the line Six at the Beginning, being a yao of Yin, is in the lowest position, representing the most profound ignorance. When a diviner encounters this line, he should enlighten the person's ignorance; but the method of enlightenment is first to severely punish, then to temporarily release him and observe his subsequent behavior. If punishment is continued without allowing freedom, regret and disgrace will follow. This is a warning to the diviner. Cheng Yi in Yichuan's Commentary on the Changes says: the line Six at the Beginning, being a Yin quality in the lowest position, represents the ignorance of the lower people. The line statement discusses the method of enlightening them: to enlighten the people, one should clearly show punishments and regulations so that they may see them and feel fear, then proceed to educate them. Since ancient sage kings governed the world, they established punishments to regulate the people and promoted education to cultivate the customs. Punishment—there is a missing text in the original, and the following part of Cheng's commentary is missing.

集說 王氏安石曰：不辨之於蚤，不懲之於小，則蒙之難極矣。當《蒙》之初，不能正法以懲其小，而“用說桎梏”，縱之以往，則吝道也。王氏宗傳曰：所謂刑人者，正其法以示之，立其防束，曉其罪戾，而豫以禁之，使蒙蔽者知所戒懼，欲有所縱而不敢為，然後漸知善道，可得而化之也。當是時也，夫苟說其桎梏，而不豫以禁之，由過此以往，不可復制矣。故於發蒙之初，“用刑人”則以為利，“用說桎梏”則以為吝也。

Collective commentary cites Wang Anshi's view: If the beginning is not clearly established and minor offenses are not punished, the calamities caused by ignorance will become extreme. At the beginning of the hexagram of Enlightenment, if the law is not properly established to punish minor faults, but instead "use words to remove shackles," freeing all restraints and allowing unrestrained indulgence, this is the path leading to disgrace and regret. Collective commentary also cites Wang Zong's explanation: The term "punishing people" refers to establishing clear laws to show them, setting up prevention and restraint, explaining the consequences of breaking the law, and prohibiting beforehand so that those who are ignorant and blinded can understand the warning, and although they may desire indulgence, they dare not act. Only then can they gradually understand the way of goodness and be transformed. At this time, if one removes the restraints without prior prohibition, from then on, they will be unable to control. Therefore, at the beginning of enlightening ignorance, "punishing people" is considered beneficial, while "using words to remove shackles" is regarded as disgrace and regret.

胡氏炳文曰：“利用刑人”，痛懲之也。“用說桎梏”，暫舍之以觀其後也。痛懲而不暫舍，一於嚴以往，是不知有敬敷五教在寬之道也，故吝。案 二王氏之說，則“利用刑人，用說桎梏以往吝”，只是一正一反口氣，正如“師出以律”、失律凶之比爾。

The collected interpretations cite Hu Bingwen's explanation: "Utilizing punishment on criminals" means to impose severe punishment, while "using words to loosen their restraints" means to temporarily release them and observe their behavior afterwards. If one only knows severe punishment and is unwilling to temporarily let go, persistently being overly strict, this is not understanding the principle from the Book of Documents that "respectfully promoting the five teachings should be based on leniency"—that is, to carefully implement the five moral teachings with a spirit of tolerance. Therefore, this leads to shame and regret. Li Guangdi comments: According to the interpretations of Wang Anshi and Wang Zongzhuang, "Utilizing punishment on criminals, using words to loosen their restraints to avoid regret" represents two contrasting tones, just like the first line of the Army hexagram, "The army departs in order," while losing order leads to misfortune, which is the same grammatical structure.

九二，包蒙吉，納婦吉，子克家。本義九二以陽剛為內卦之主，統治群陰，當發蒙之任者。然所治既廣，物性不齊，不可一概取必。而爻之德剛而不過，為能有所包容之象。又以陽受陰，為“納婦”之象。又居下位而能任上事，為“子克家”之象。故占者有其德而當其事，則如是而“吉”也。

"Nine in the Second, embracing the启蒙 is auspicious, welcoming a wife is auspicious, the son can manage the family." Zhu Xi in The Original Meaning of the Zhou Changes says: Nine in the Second, with the quality of a yang yang, is the master of the inner trigram, governing and managing many yin lines. It is a person who shoulders the responsibility of enlightening the ignorant. However, the scope of what it governs is broad, and the natures of the people are varied and inconsistent, so it cannot impose a single standard on all. The virtue of this line is strong and vigorous but not excessive, which is precisely the image of being inclusive. It also accepts the yin line, forming the image of "welcoming a wife." Moreover, it is in a lower position yet can shoulder the affairs of the upper position, forming the image of "the son can manage the family." Therefore, if the person consulting the divination possesses such virtue and is facing such a situation, then they will be auspicious as stated in the line statement.

程傳 “包”，含容也。二居蒙之世，有剛明之才，而與六五之君相應，中德又同，當時之任者也。必廣其含容，哀矜昏愚，則能發天下之蒙，成治蒙之功。其道廣，其施博，如是則“吉”也。卦唯二陽爻，上九剛而過，唯九二有剛中之德而應於五，用於時而獨明者也。苟恃其明，專於自任，則其德不宏。故雖婦人之柔暗，尚當納其所善，則其明廣矣。又以諸爻皆陰，故云“婦”。

Cheng Yi in Yichuan's Commentary on the Changes says: "Bao" means containing and embracing. Nine in the Second is in an era of confusion and ignorance, possessing the quality of strong and enlightened ability, and it corresponds with Six in the Fifth, the sovereign. It has the virtue of being in the center, thus being the person who shoulders the great responsibilities of the time. It must expand its capacity to contain and embrace, to pity and care for the foolish and ignorant, in order to enlighten the confusion of the world and achieve the success of governing the confused. Its way is broad, its benevolence is extensive, and thus it is auspicious. The entire hexagram has only two yang lines. Upper Nine is strong but excessive, while Nine in the Second possesses the virtue of strong and moderate virtue and corresponds with Six in the Fifth. It is the person of the time who is entrusted with responsibilities and possesses clear insight. If one relies on one's own insight and becomes arrogant and domineering, one's virtue will not be extensive. Therefore, even a woman, who is weak and dark, should be consulted for good advice, so that one's insight becomes broad. Also, since all the other lines are yin lines, they are called "women."

堯舜之聖，天下所莫及也，尚曰清問下民，取人為善也。二能包納，則克濟其君之事，猶子能治其家也。五既陰柔，故發蒙之功，皆在於二。以家言之，五，父也，二，子也，二能主《蒙》之功，乃人子克治其家也。

Cheng Yi continued to say: Like the sage kings Yao and Shun, there is no one in the world who can surpass them. The Book of Documents still records that they "clearly inquired among the people," humbly consulting the common people, which is precisely taking the good qualities of others to cultivate virtue. Nine in the Second is able to embrace and accept, thus being able to accomplish the tasks entrusted by the sovereign. It is like a son who can manage the family affairs. Since Six in the Fifth is yin and soft, the function of enlightening the ignorant entirely falls upon Nine in the Second. Taking a family as an analogy, Six in the Fifth is the father, and Nine in the Second is the son. Nine in the Second is able to carry out the virtue of enlightening the ignorant, just as the son is able to manage the family affairs.

集說 楊氏萬里曰：五求二，二匪求五，乃曰“子克家”，何也？臣事君，如子事父，正使致君如伊、周，亦臣子分內事，如子之克家耳，非功也。王氏申子曰：“包蒙”者，包眾蒙而為之主也。“納婦”者，受眾陰而為之歸也。此通一卦而言也。五，尊也，父也。二，卑也，子也。處卑而任尊者之事，“子克家”之象也。此以應五而言也。

The collected interpretations cite Yang Wanli’s view: it is the six in the fifth line that seeks the nine in the second, not the nine in the second seeking the six in the fifth. Yet the line statement says “the son manages the household,” so why is that? Because a minister serving the sovereign is like a son serving his father; even if the minister assists the sovereign to achieve the accomplishments of Yi Yin or the Duke of Zhou, it is merely the minister’s duty, just as a son managing the family affairs is natural, not a meritorious act. The collected interpretations also cite Wang Shenzi’s view: 「包蒙」 means embracing many who are ignorant and becoming their leader; 「纳妇」 means accepting many yin lines and becoming their resting place. This is speaking about the entire hexagram as a whole. The six in the fifth is the superior, the father; the nine in the second is the inferior, the son. Being in a low position yet bearing the responsibilities of the superior is the image of “the son manages the household,” which is speaking about its correspondence with the six in the fifth.

胡氏炳文曰：初爻統說治蒙之理，餘三四五皆是蒙者，治蒙只在陽爻，而九二為治蒙之主。梁氏寅曰：陽剛明，陰柔暗，故陰為蒙者，而陽為發蒙者。卦唯二陽，而九二以剛居中，為內卦之主，與五相應。當發蒙之任，盡發蒙之道，非九二其誰哉？二中而不過，

Collected Commentaries cite Hu Bingwen's view: the first line, initial yao, is a general statement about the principle of governing the confused state. The other lines, six three, six four, and six five, are all the confused individuals being governed. The responsibility for governing the confused state falls only upon the yang lines, and nine two is the main yao in governing the confused state. Collected Commentaries also cite Liang Yin's view: yang is strong and bright, while yin is weak and dark. Therefore, yin lines are the confused individuals, and yang lines are those who enlighten the confused. The entire hexagram has only two yang lines, and nine two, with a strong line in the central position, is the main line of the inner trigram, and also corresponds with six five. Who else besides nine two could bear the responsibility of enlightening the confused and fulfill the way of enlightening the confused? Nine two is in the center but not excessive—here the original text is missing some words, and the latter part of Liang's view is incomplete.

六三，勿用取女，見金夫，不有躬，無攸利。本義 六三陰柔，不中不正，女之“見金夫”而不能有其身之象也。占者遇之，則其取女必得如是之人，無所利矣。“金夫”，蓋以金賂己而挑之，若魯秋胡之為者。

"Six in the Third, do not take a wife, see a man of gold, not have self, no benefit." Zhu Xi in The Original Meaning of the Zhou Changes says: the Sixth Trigram is Yin and soft, neither 'center' nor 'correct,' which is the image of a woman who, upon seeing a wealthy man, cannot hold onto herself. If a person encounters this line in divination, the woman he marries must be like this, bringing no benefit. The term 'gold man' probably refers to a man who bribes or flatters himself, like the man named Qi Hu in the state of Lu who lured a woman picking mulberry leaves with gold.

程傳 三以陰柔處蒙暗，不中不正，女之妄動者也。正應在上，不能遠從，近見九二為群蒙所歸，得時之盛，故舍其正應而從之，是女之“見金夫”也。女之從人，當由正禮，乃見人之多金，說而從之，不能保有其身者也，無所往而利矣。

Cheng Yi in Yichuan's Commentary on the Changes says: The line six in the third, with its yin and flexible nature, is in the state of confusion. It is neither central nor upright, representing a type of woman who acts recklessly. Its proper corresponding line is nine at the top, but the distance is great and it cannot follow. Instead, it looks nearby at nine in the second, which is being followed by many confused people, and is in a flourishing condition. Therefore, it abandons its proper correspondence and follows nine in the second. This is called 'seeing a wealthy husband'. A woman should commit herself to someone through proper rites. Now, if she sees that someone is wealthy and joyfully follows him, she is not keeping herself secure. No matter where she goes, she will not gain advantage.

集說 王氏弼曰：童蒙之時，陰求於陽，晦求於明。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，行在不順，故“勿用取女”而“無攸利”。

The collected interpretations cite Wang Bi's explanation: in the state of childish innocence, the yin seeks the yang, and darkness seeks clarity. The line six in the third is at the top of the lower trigram, and the line nine at the top is at the top of the upper trigram. These two lines have the meaning of a man and a woman being matched. However, the line nine at the top does not come to seek the line six in the third, but instead the line six in the third goes to seek the line nine at the top. This is a woman taking the initiative to seek a man. A woman's proper conduct is to maintain her virtue and wait for the man to propose. Now, seeing a strong man, she takes the initiative, which puts her behavior on the wrong side. Therefore, it is said 'do not take this woman' and 'there is no benefit'.

趙氏汝楳曰：人致蒙者多端，故亨蒙非一術。有不被教育而蒙者，初是也。有不能問學而蒙者，四是也，有性質未開而蒙者，五是也。如三則自我致蒙，聖人戒之曰：“勿用取女”。或發之，或擊之，教亦多術，勿取非絕之，不屑之教也。林氏希元曰：六三又別取一義，意因二爻取納婦一事，故發此象。

Collective commentary cites Zhao Ru Mei's view: people fall into confusion for various reasons, so the methods to enlighten those in confusion are also not limited to one. Those who are confused because they have not received education are represented by the line Six at the Beginning; those who are confused because they are unwilling to study are represented by the line Six in the Fourth; those who are confused because their innate ability has not yet been awakened are represented by the line Six in the Fifth. As for the line Six in the Third, it is confusion brought about by oneself. The sage warns, "Do not take a wife." Either one should cultivate or stimulate him, and teaching methods are originally diverse. Saying "do not take" does not mean to cut off, which is exactly what Meng Zi said, "not worth teaching," using neglect to awaken him. Collective commentary also cites Lin Xi Yuan's view: the line Six in the Third also carries another meaning. Perhaps because the line Nine in the Second took the matter of "taking a wife," this image is thus expressed here.

案 “金夫”本意不黏爻象，《程傳》以為九二。然九二發蒙之主，若三能從之，正合彖辭“童蒙求我”之義，不應謂之不順。蓋《易》例陰爻居下體，而有求於上位者皆凶，王氏之說近是。

Li Guangdi remarked: The original meaning of "gold husband" does not specifically refer to a particular line. However, The Cheng Transmission interprets it as referring specifically to line nine two. Yet line nine two is the main line for enlightening the ignorant. If line six three follows it, this is consistent with the hexagram statement "the childlike and ignorant seek me," and should not be considered as being unyielding. Generally speaking, in The Zhou Changes, when a yin line is in the lower trigram and seeks a position above, it usually indicates misfortune. Wang Bi's interpretation is closer to the original meaning.

六四，困蒙，吝。本義既遠於陽，又無正應，為因於蒙之象。占者如是，可羞吝也。能求剛明之德而親近之，則可免矣。程傳 四以陰柔而蒙暗，無剛明之親授，無由自發其蒙，困於昏蒙者也，其可吝甚矣。“吝”，不足也，謂可少也。

"Six in the Fourth,困蒙，吝." Zhu Xi in The Original Meaning of the Zhou Changes says: the Sixth line in the Fourth place is far from the two yang lines, and has no proper 'response,' thus presenting an image of being trapped in ignorance. A person in divination who is in such a situation is something to be ashamed and pitied; if he can seek out a strong and virtuous person and be close to him, he can avoid this trouble. Cheng Yi in Yichuan's Commentary on the Changes says: the Sixth line in the Fourth place, with its yin and soft nature and ignorance, has no bright and strong person to personally teach him, and cannot himself overcome his ignorance, thus being a line trapped in confusion. It is pitiable to the extreme. '吝' means deficiency, that is, what is lacking and regrettable.

集說王氏弼曰：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。胡氏炳文曰：初與三比二之陽，五比上之陽，初三五皆陽位，而三五又皆與陽應，唯六四所比所應所居皆陰，困於蒙者也。蒙豈有不可教者？不能親師取友，其困而吝也，自取之也。

Collecting interpretations cite Wang Bi's view: Six in the Fourth is isolated from the yang lines, and is sandwiched between two yin lines. It is in darkness with no one to enlighten it, hence called "Confused Ignorance." Being trapped in ignorance, it cannot approach the virtuous to open its aspirations, thus becoming shallow, hence "restriction." Collecting interpretations also cite Hu Bingwen's view: Initially Six and Six in the Third both closely approach Nine in the Second, this yang line; Six in the Fifth also closely approaches Nine at the Top, this yang line. Initially, Third, and Fifth are all yang positions, and Third and Fifth also correspond with yang lines. Only Six in the Fourth, in terms of what it approaches, corresponds with, and occupies, is all yin. Therefore, it is trapped in ignorance. How can someone in ignorance be unteachable? It is only because it does not approach teachers and friends who are beneficial, this hardship and shame are self-inflicted.

六五，童蒙，吉。本義 柔中居尊，下應九二，純一未發，以聽於人，故其象為“童蒙”，而其占為如是則吉也。程傳 五以柔順居君位，下應於二，以柔中之德，任剛明之才，足以治天下之蒙，故“吉”也。童，取未發而資於人也。為人君者，苟能至誠任賢以成其功，何異乎出於己也？

"Six in the Fifth, childlike ignorance, is吉利." Zhu Xi in The Original Meaning of the Zhou Changes says: Six in the Fifth, with a flexible line in the center and in a position of honor, corresponds below with Nine in the Second. Its heart is pure and undiverted, yet not yet enlightened, and it is willing to listen to others, so it is symbolized as "childlike ignorance," and the divination is吉利. Cheng Yi in Yichuan's Commentary on the Changes says: Six in the Fifth, with the virtue of flexibility and propriety, holds the position of a ruler. It corresponds below with Nine in the Second. By employing the talents of the strong and enlightened, it is sufficient to govern the ignorance of the world, hence it is吉利. The term "child" refers to the state of not yet developed and needing human guidance. As a ruler, if one can sincerely employ virtuous talents and achieve great deeds, then what difference is there between doing it oneself and doing it through others?

胡氏炳文曰：屯所主在初，卦曰“利建侯”，而爻於初言之；《蒙》所主在二，卦曰“童蒙求我”，而爻於五言之，五應二者也。童蒙純一未發以聽於人，居尊位而能以童蒙自處，其吉可知。蔡氏清曰：柔中居尊，純一未發，此“童蒙”字，與卦辭“童蒙”字小不同。蓋卦辭只是說蒙昧而已，此之童蒙，言其有柔中之善，純一之心。純則不雜，一則不二。蓋有安己之心，而無自用之失，有“初筮”之誠，而無“再三”之瀆”，信乎其吉矣。《程傳》童取未發而資於人者也，此語最初。

Collective commentary cites Hu Bingwen's statement: The hexagram Zun (Obstruction) is primarily about the line Choujiu (Nine at the beginning). The hexagram statement says "favorable for establishing feudal lords," and the line statement is expressed in the line Choujiu. The hexagram Meng (Youth) is primarily about the line Jiuer (Nine in the second). The hexagram statement says "the young and naive seek me," while the line statement is expressed in the line Liwu (Six in the fifth). This is because Liwu corresponds with Jiuer. The young and naive have pure and single-minded hearts, have not yet been enlightened, yet are willing to listen to others. Though occupying a high position, they behave as if they were young and naive. Their favorable outcome is evident. Collective commentary also cites Cai Qing's statement: The line Liwu is soft and moderate, and occupies a high position. It is pure and undivided, having not yet been expressed. The term "childlike ignorance" here is slightly different from the term "childlike ignorance" in the hexagram statement. The hexagram statement merely refers to ignorance, while here "childlike ignorance" refers to its soft and moderate goodness and pure and undivided heart. Being pure means not mixed, being undivided means not having conflicting intentions. It has a heart at peace with itself, without the mistake of being self-willed. It has the sincerity of the first divination, but not the disrespect of repeated divinations. It is not surprising that it is favorable. The Cheng transmission says "child" refers to something that has not yet developed and requires others. This statement is most precise (the original text mistakenly says "earliest" instead of "most precise").

又曰：宋敷文閣直學士李椿有曰，《易》以九居五，六居二為當位，而辭多艱；以六居五，九居二為不當位，而辭多吉。蓋君以剛健為體，而虛中為用；臣以柔順為體，而剛中為用。君誠以虛中行其剛健，臣誠以剛中守其柔順，則上下交而其志同矣，實易爻之通例。

Cai Qing also said: In the Song dynasty, Li Chun, a straight scholar of the Fuwen Pavilion, said that in the Zhou Changes, when a line has a nine in the position of five or a six in the position of two, it is considered "appropriate position," but the line statements often speak of difficulties. When a line has a six in the position of five or a nine in the position of two, it is considered "inappropriate position," but the line statements often speak of good fortune. This is because the sovereign should take strength and vigor as his essence, and emptiness and humility as his function; while the minister should take gentleness and compliance as his essence, and strength in the center as his function. If the sovereign can truly use emptiness and humility to carry out his strength and vigor, and the minister can truly use strength in the center to maintain his gentleness and compliance, then the superior and inferior will be in harmony and their minds will be aligned. This is indeed a general principle in the line statements of the Zhou Changes.

上九，擊蒙，不利為寇，利禦寇。本義 以剛居上，治蒙過剛，故為“擊蒙”之象。然取必太過，攻治太深，則必反為之害。唯捍其外誘，以全其真純，則雖過於嚴密，乃為得宜。故戒占者如此。凡事皆然，不止為誨人也。

"Upper Nine, strike the confusion, it is not advantageous to become a bandit, but advantageous to defend against bandits." Zhu Xi in The Original Meaning of the Zhou Changes says: Upper Nine, with a strong line located at the top of the entire hexagram, governs the state of confusion but is overly strong, hence the image of "striking the confusion." However, if one is too forceful and over-punishes, it will inevitably lead to harm. Instead, one should protect him from external temptations, preserving his innocence and simplicity. Even if the defense is too strict, it is still appropriate. Thus, this serves as a warning to those who consult the oracle. This principle applies to all matters, not only in teaching people.

程傳 九居蒙之終，是當蒙極之時，人之愚蒙既極，如苗民之不率，為寇為亂者，當擊伐之。然九居上，剛極而不中，故戒“不利為寇”，治人之蒙，乃“禦寇”也。肆為剛暴，乃為寇也，若舜之征有苗，周公之誅三監，“禦寇”也。秦皇漢武窮兵誅伐，“為寇”也。

Cheng Yi in his commentary Yichuan's Commentary on the Changes says: The upper ninth line is at the end of the Qiong hexagram, which represents the extreme of ignorance. When people are ignorant to the utmost, they become like the Sanmiao people who refuse to obey, turning into bandits and causing chaos, and thus should be punished. However, the upper ninth line is at the very top, having reached the extreme of firmness but not being in the center, so it warns it "it is not advantageous to be a bandit." Governing others' ignorance is called "controlling bandits"; acting recklessly with one's harshness is to become a bandit oneself. For example, Yu Shun's campaign against the Sanmiao and the Duke of Zhou's suppression of the three supervisors Guan Shu, Cai Shu, and Huo Shu are cases of "controlling bandits"; whereas Qin Shihuang and Han Wudi's excessive military campaigns and constant warfare are cases of "being a bandit."

集說 楊氏簡曰：擊其蒙，治之雖甚，不過御其為寇者而已，去其悖道之心而已。擊之至於太甚，而我反夫乎道，是擊之者又為寇也，故戒之曰：“不利為寇，利禦寇。”吳氏澄曰：二剛皆治蒙者，九二剛而得中，其於蒙也能包之，治之以寬者也。上九剛極不中，其於蒙也，乃擊之，治之以猛者也。

Collective commentary cites Yang Jian's explanation: striking his ignorance, although the measures are severe, are only to resist his rebellious and bandit-like nature, and to eliminate his thoughts that go against the right path. If striking goes too far, the person himself loses the right path, so the warning is "not advantageous to be a bandit, advantageous to resist bandits." Collective commentary also cites Wu Cheng's explanation: the two yang lines are both those who govern the ignorant. Nine in the second is strong and upright, and in the center, able to govern the ignorant with tolerance, using leniency; Nine at the top is extremely strong but not in the center, and thus strikes the ignorant, governing with severity.

總論項氏安世曰：六爻之義，初常對上，二常對五，三常對四觀之，則其義易明。初用刑以發之，上必至於用兵以擊之；二為包而接五，則五為童而巽二；三為見二而失身，則四為遠二而失實。大約諸卦多然，終始見於初上，而曲折備於中爻也。

In general, the commentary by Xiang Anshi says: The meaning of the six lines should be viewed by contrasting the first line with the top line, the second line with the fifth line, and the third line with the fourth line. This makes the principles clear. The first line uses punishment to enlighten ignorance, while the top line develops to the use of military force. The second line can contain and support the fifth line, and the fifth line, with a childlike mind, humbly follows the second line. The third line loses itself by seeing the second line, while the fourth line loses its reality by being distant from the second line. Generally, each hexagram is like this: the beginning and end of a hexagram are seen in the first and top lines, while the twists and turns are fully contained in the middle lines.

蔡氏清曰：詳觀蒙卦六爻，在蒙者便當求明者，在明者便當發蒙者，而各有其道。然要之不出卦辭數句矣，故曰“智者觀其彖辭則思過半矣”。若三四則自暴自棄，雖聖人與居，不能化而入者也。吳氏曰慎曰：治蒙之道，當發之養之，又當包之，至其圾乃擊之，刑與兵所以弼教，治蒙之道備矣。

In summary, it is said by Tsai Qing that if we carefully examine the six lines of the Meng hexagram, those in a state of ignorance should seek those who are enlightened, while those who are enlightened should work to enlighten those in ignorance; each has their own method. However, in the end, all these approaches do not go beyond the statements in the hexagram. Therefore, the Great Treatise says, "The wise observe the hexagram statement, and thus think over half the matter." As for the sixth line in the third position and the sixth line in the fourth position, these are people who are self-abandoning; even if the sage were to be with them, they could not be transformed. In summary, it is said by Wu Yashen that the way to govern Meng is to develop it, nurture it, and include it; only when it reaches a state of danger and difficulty should one strike it. Punishment and military force are used to assist in education. In this way, the way of governing Meng is complete.

程傳 《需序卦》：“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。”夫物之幼稚，必待養而成，養物之所需者飲食也，故曰“需者飲食之道也”，雲上於天，有蒸潤之象，飲食所以潤益於物，故需為飲食之道，所以次蒙也。卦之大意，須待之義，《序封、》取所須之大者耳。乾健之性，必進者也，乃處坎險之下，險為之阻，故須待而後進也。

Cheng Yi's Yichuan Commentary on the Changes says: In the Xugua transmission, when discussing the Meng hexagram, it says: "Meng means darkness, referring to the immature stage of all things. Immature things must not be neglected; thus, after the Meng hexagram comes the Xu hexagram. Xu refers to the way of food and drink." All immature things must wait for nourishment to grow, and nourishing all things requires nothing more than food and drink, hence "Xu means the way of food and drink." The Xu hexagram's Great Image describes clouds rising to the sky, symbolizing the rising of vapor that moistens and nourishes. Food and drink are used to moisten and benefit all things, so Xu is the way of food and drink, hence it follows the Meng hexagram. The general meaning of this hexagram is waiting. The Xugua transmission (the original text mistakenly reads "Xufeng" instead of "Xugua") merely mentions the greatest of the things that require waiting. The nature of Qian is strong and vigorous, originally destined to move forward, but now it is in the danger of Kan, where danger blocks its path, so it must wait before proceeding.

需有孚，光亨，貞吉，利涉大川。本義 “需”，待也。以乾遇坎，乾健坎險，以剛遇險，而不遽進以陷於險，待之義也。“孚”，信之在中者也。其卦九五以坎體中實，陽剛中正，而居尊位，為有孚得正之象。坎水在前，乾健臨之，將涉水而不輕進之象。故占者為有所待而能有信，則“光亨”矣。若又得正則吉，而“利涉大川”，正固無所不利，而涉川尤貴於能待，則不欲速而犯難也。

"The hexagram 'Need' says: 'Need has faith, bright and smooth, firm and auspicious, advantageous to cross great rivers.' Zhu Xi in 'The Original Meaning of the Zhou Changes' explains that 'need' means waiting. This hexagram combines Qian (Heaven) with Kan (Water). Qian is strong and vigorous, while Kan represents danger and difficulty. When a strong and vigorous force meets danger, it does not rush forward and fall into peril, which is the meaning of waiting. 'Faith' refers to sincerity in the heart. The line nine in the fifth is in the body of Kan, being the central solid line, and is yang and upright, occupying the position of honor. This is the image of holding sincere faith and being upright. Water of Kan is in front, and Qian's strength is pressing upon it, indicating the situation of about to cross the water without rushing forward. Therefore, if a person divining can wait and hold sincere faith, he will achieve 'bright and smooth' success; if he can also be upright, it will be auspicious, and it will be advantageous to cross great rivers. Upholding uprightness is indeed beneficial in all endeavors, but crossing great rivers especially requires waiting, meaning not seeking quick success but avoiding reckless冒险."

程傳 “需”者，須待也。以二體言之，乾之剛健上進而遇險，未能進也，故為需待之義。以卦才言之，五居君位，為需之主，有剛健中正之德，而誠信充實於中。中實，有孚也。有孚則光明而能亨通，得貞正而吉也。以此而需，何所不濟？雖險無難矣，故“利涉大川”也。凡貞吉，有既正且吉者，有得正則吉者，當辨也。

Cheng Yi in Yichuan's Commentary on the Changes says: "Need" means waiting. In terms of the two trigrams that make up the hexagram, Qian is strong and vigorous, wanting to move upward, but encounters a dangerous situation, so it cannot move forward at the moment, hence the meaning of waiting. In terms of the hexagram itself, the line nine in the fifth occupies the position of the ruler, which is the main element of the hexagram of Need. It possesses the virtue of being strong, vigorous, upright, and just, with sincerity and trustfulness fully present in the heart. The middle line is solid, which is "having sincerity." Having sincerity brings brightness and enables smoothness, and by maintaining uprightness, one attains good fortune. With such virtue, waiting, what could not be accomplished? Even if there is danger, it is not considered a difficult matter, hence the statement "favorable for crossing a great river." Whenever the text says "uprightness brings good fortune," sometimes it refers to something that is originally upright and auspicious, and sometimes it refers to attaining good fortune by maintaining uprightness. These two meanings should be clearly distinguished.

集說 《朱子語類》云：“需”者寧耐之意，以剛遇險，時節如此，只得寧耐以待之。且如涉川者，多以不能寧耐致覆溺之禍，故《需》卦首言“利涉大川”。項氏安世曰：需非終不進也，抱實而遇險，有待而後進也。凡待者，皆以其中有可待之實也，我實有之，但能少待，必有“光亨”之理。若其無之，何待之有？故曰“需有孚光亨”。“光亨”者不可以盈，必敬慎以終之，故曰“貞吉”。信能行此，則其待不虛，其進不溺，故曰“利涉大川”。“有孚光亨貞吉”者，《需》之道也；“利涉大川”者，《需》之效也。

The "Need" hexagram explains the meaning of patience and perseverance. When one encounters difficulties with a strong and upright character, the situation is like that, and one can only endure and wait patiently. For example, a person crossing a river often meets disaster and drowns because he cannot bear to wait. Therefore, the Need hexagram specifically emphasizes "favorable for crossing great rivers." The "Collected Sayings" cites Xiang Anshi's explanation: waiting does not mean standing still forever, but rather having a real foundation and encountering difficulties, waiting first and then proceeding. Anyone who can wait does so because he has something truly worth waiting for. I indeed have it; if I can wait a little longer, there must be a bright and smooth outcome. If there is nothing to wait for in the first place, then what is the use of waiting? Therefore, "Need with sincerity, brightness, smoothness, uprightness, and good fortune" explains the principle of the Need hexagram. Those who have already achieved brightness and smoothness must not be complacent, but must carry it through with respect and caution, hence "uprightness brings good fortune." If one truly does this, then his waiting will not be in vain, and his progress will not lead to disaster, hence "favorable for crossing great rivers." "Need with sincerity, brightness, smoothness, uprightness, and good fortune" explains the principle of the Need hexagram, while "favorable for crossing great rivers" explains its effect.

胡氏炳文曰：需而無實，無光且亨之時；需而非正，無吉且利之理；世有心雖誠實，而處事或有未正者，故曰“孚”，又曰“貞”。林氏希元曰：凡人作事，皆責成於目前，其間多有阻礙而目前不可成者，其勢不容於不待。然不容不待者，其心多非所樂，其待也，未必出於中誠，不免於急迫覬望之意，如此則懷抱不開，胸中許多闇昧抑塞，而不光明豁達，故聖人特發“有孚”之義。

Collecting interpretations cite Hu Bingwen's view: waiting without genuine foundation in the heart will not bring about a time of brightness and smoothness; waiting with an improper stance will not lead to auspiciousness. In the world, some people may have sincere hearts, but their conduct may not be upright, hence the Hexagram Statement mentions both "faithfulness" and "uprightness." Collecting interpretations also cite Lin Xiyuan's view: generally, people expect immediate results when doing things, but often encounter obstacles and cannot achieve immediate success. Forced by circumstances, they have to wait. However, those who are forced to wait usually do not willingly do so; their waiting is not from sincere inner intention, but rather with a sense of urgency and desire. In this way, their minds remain closed, burdened with many obscurities and blockages, unable to be bright and open. Therefore, the sage specifically points out the principle of "having faithfulness" in the Hexagram Statement.

蓋遇事勢之末可為，即安於義命，從容以待機會，而不切切焉以厚覬望，則其待也，出於真實而非虛假矣。如此則心逸日休，胸襟灑落而無滯礙，不亦光明豁達乎？然使心安於需，而事或未出於正，則將來亦未必可成，必也所需之事，皆出於正，而無行險僥倖之為，則功深而效得，時動而事起，曏者之所需，而今皆就緒矣，故吉。

Lin Xi yuan continued saying: When circumstances are not yet favorable, one should abide by righteousness and destiny, calmly wait for the opportunity, without being overly eager or ambitious. In this way, his waiting is genuine rather than false. Thus, the mind becomes at ease, life becomes better day by day, the mind is open and untroubled, and there is no obstruction. Is this not truly bright and open-minded? However, even if one's heart is at ease in waiting, the matters one is dealing with may not be on the right path, and they may not succeed in the future. One must ensure that the things one waits for are all on the right path, without taking risks or seeking shortcuts for personal gain. Then, when one's efforts are deep enough, the results will naturally come, and when the right moment arrives, the matter will arise. What was once waited for will now have clear direction, hence it is auspicious.

初九，需于郊，利用恆，無咎。程傳 需者以遇險，故需而後進。初最遠於險，故為“需于郊”。“郊”，曠遠之地也。處於曠遠，利在安守其常，則“無咎”也；不能安常，則躁動犯難，豈能需於遠而無過也？集說 孔氏穎達曰：難在於坎，初九去難既遠，故待於郊。“郊”者，境上之地，去水遠也。“恆”，常也。遠難待時，以避其害，故宜保守其常，所以“無咎”。

"The first line, 'Initial Nine, needing to wait at the outskirts, using constancy, without blame,' has the section on 'The Meaning' missing in the original text. Cheng Yi in his 'Commentary on the Changes by Yichuan' says: 'What is meant by waiting is that when encountering danger, one waits before advancing. Initial Nine is farthest from the danger, hence 'needing to wait at the outskirts.' 'Outskirts' refers to a vast and distant place. Being in a vast and distant place, the advantage lies in remaining steadfast in one's constant way, thus avoiding blame; if one cannot remain steadfast in one's constant way, one will become restless and thus invite danger, how then can one wait at a distance without blame? The collected interpretations cite Kong Yingda saying: danger is on the side of the Kan trigram, and Initial Nine is already far from danger, hence waiting at the outskirts. 'Outskirts' refers to the border of the state, far from water. 'Constancy' means constant. Being far from danger and waiting for the right time, using this to avoid its harm, thus one should remain steadfast in one's constant way, thereby avoiding blame."

梁氏寅曰：《需》下三爻，以去險遠近為吉凶。初以陽處下，最遠於險，故為“需于郊”之象。“郊”，荒遠之地也，而君子安處焉，故云“利用恆”。九二，需于沙，小有言，終吉。本義 “沙”，則近於險矣。言語之傷，亦災害之小者，漸進近坎，故有此象。剛中能需，故得終吉，戒占者當如是也。

The collected interpretations cite Liang Yin's saying: the three lines below the Xū hexagram are determined by the proximity to the dangerous situation represented by Li. The initial line, with a yang line at the very bottom, is farthest from the danger, hence the image of "needing at the outskirts." "Outskirts" refers to a remote and desolate place, yet the gentleman can remain calm there, hence the saying "favorable for constancy." "Nine in the second line, needing at the sand, slight words, ultimately吉利." Zhu Xi's "Original Meaning of the Zhou Changes" says: arriving at "sand" means one is already close to the danger. Harmful words are considered a minor form of calamity; since the second line gradually advances closer to the Kan trigram, this image arises. It is strong and centered, capable of waiting, hence ultimately achieving good fortune. This is a warning to those divining that they should act accordingly.

程傳 坎為水，水近則有沙。二去險浙近，故為“需于沙”。漸近於險難，雖未至於患害，已“小有言”矣。凡患難之辭，大小有殊。小者至於有言，言語之傷，至小者也。二以剛陽之才，而居柔守中，寬裕自處，需之善也。雖去險漸近，而未至於險，故小有言語之傷而無大害，終得其吉也。

Cheng Yi in Yichuan's Commentary on the Changes says: Kan represents water, and near water there is sand. Nine Two is gradually approaching danger, hence it is called 'needing at the sand'. Although approaching danger gradually, though not yet causing harm, there is already 'a little talk', leading to some verbal disputes. All terms related to hardship have distinctions in their severity: minor ones only bring about words, and verbal harm is the lightest of all. Nine Two, with its strong and positive quality, resides in a soft position, adhering to the middle path, and maintains a broad and composed demeanor, which is being good at waiting. Although getting closer to danger, it has not yet entered into danger, so there is only minor verbal harm without major harm, and thus ultimately attains good fortune.

集說孔氏穎達曰：“沙”是水旁之地，去水漸近，故難稍近而“小有言”。但履健居中以待要會，終得其吉也。胡氏炳文曰：初最遠坎，“利熙恆”乃“無咎”；九二慚近坎，“小有言”矣。而曰“終吉”者，初九以剛居剛，恐其躁急，故雖遠險，猶有戒辭。九二以剛居柔，寬而得中，故雖近險而不害其為吉。

The collected interpretations cite Kong Yingda's explanation: "Shā" refers to the ground by the water, closer to the water, so the danger gradually approaches and thus there is "a slight word." However, nine two stands on a strong and vigorous position, resides in the central position, and waits for the meeting of opportunity, ultimately achieving good fortune. The collected interpretations also cite Hu Bingwen's explanation: initial nine is farthest from Kan, so it needs "to be beneficial for constancy" to avoid mistakes (the original text mistakenly uses "xi" instead of "yong"); nine two gradually approaches Kan, and thus has "a slight word," yet still says "ultimately good fortune." This is because initial nine, with a strong line in a strong position, is feared to be impetuous, so even though it is still far from danger, it is still given a warning; nine two, with a strong line in a flexible position, is broad and balanced, so even though it is close to danger, it does not hinder its attainment of good fortune.

九三，需于泥，致寇王。本義 泥將陷於險矣。“寇”，則害之大者。九三去險愈近而過剛不中，故其象如此。程傳 “泥”，逼於水也，既進逼於險，當致寇難之至也。三剛而不中，又居健體之上，有進動之象，故“致寇”也。苟非敬慎，則致喪敗矣。集說 王氏申子曰：“泥”則切近水矣，險已近，而又以剛用剛而進逼之，是招致寇難之至也。龔氏煥曰：郊、沙、泥之象，視坎水遠近而為言者也，《易》之取象如此。

The line statement says: "At the third line, needing to stay in the mud, leading to the arrival of the enemy." The original text at the end of the line statement reads "Wang," while the commonly circulated version reads "Zhi." Zhu Xi in The Original Meaning of the Zhou Changes says: arriving at the muddy ground, one is about to fall into danger. "Kou" refers to a major calamity. The third line is getting closer to danger, yet it is overly strong and not in the central position, hence its image is like this. Cheng Yi in Yichuan's Commentary on the Changes says: "Mud" is the place closely adjacent to water; having already advanced close to danger, one naturally invites the arrival of calamity. The third line is strong yet not in the central position, and it is located at the top of the Qian trigram, which represents strength and vigor, thus showing a tendency to act hastily and advance. Therefore, it leads to calamity. If one is not respectful and cautious, one will suffer defeat. The collected interpretations cite Wang Shenzi saying: arriving at "mud" means being closely adjacent to water, danger is already approaching, yet still using one's strong nature to advance forcefully, thus inviting calamity to come knocking. The collected interpretations also cite Gongs Huan saying: the images of the outskirts, sand, and mud are all based on the proximity of the Li and Kan trigrams to water; this is how the Zhou Changes take their images.

六四，需于血，出自穴。本義 “血”者，殺傷之地。“穴”者，險陷之所。四交坎體，入乎險矣，故為“需于血”之象。然柔得其正，需而不進，故又為“出自穴”之象。占者如是，則雖在傷地而終得出也。程傳 四以陰柔之質處於險，而下當三陽之進，傷於險難者也，故云“需于血”。

"Six in the Fourth, needing by blood, emerging from a cave." Zhu Xi in The Original Meaning of the Zhou Changes says: "Blood" refers to a place of injury, and "cave" refers to a dangerous and perilous place. The Sixth in the Fourth has already entered the body of Kan, falling into danger, hence the image of "needing by blood"; yet it occupies a yao in a yin position and is in the correct place, waiting without advancing, hence the image of "emerging from a cave." If one divines thus, even though one is in a place of injury, one will ultimately be able to escape. Cheng Yi in Yichuan's Commentary on the Changes says: the Sixth in the Fourth, with its yin and soft nature, is in danger, and below it are three yang yao advancing upward, making it the yao that is injured by danger, hence the statement "needing by blood."

既傷於險難，則不能安處，必失其居，故云“出自穴”。穴，物之所安也。順以從時， 集說 《朱子語類》：問：《程傳》釋穴物之所安。曰：穴是陷處，喚作所安不得，柔得正了，需而不進，故能出於坎陷。楊氏啟新曰：剛者能需，柔亦能需，何也？剛柔皆有善惡。剛之需，猶乾之健而知險也；柔之需，猶坤之簡而知阻也。

Cheng Yi continued to say: since it has been harmed by danger, it cannot remain in a secure place, and thus must lose its dwelling, hence the phrase "emerging from the cave." "Cave" refers to the place where creatures can take shelter. To act in accordance with the situation — the original text here is missing, and the following part of the Cheng Transmission is incomplete. The Collection of Commentaries cites the "Sayings of Master Zhu" as follows: asking whether interpreting "cave" as the place where creatures can take shelter is appropriate. The answer is: "Cave" originally refers to a place of depression, so calling it a place for shelter does not make sense; the sixth line in the fourth position, being a yao of softness that is properly placed, only waits without advancing, thus being able to escape from the depression of Kan. The Collection of Commentaries also cites Yang Qixin's opinion: why can both the strong and the gentle wait? Because both the strong and the gentle have their good and bad aspects. The waiting of the strong is like the strength and vigor of Qian, which can recognize danger; the waiting of the gentle is like the simplicity and ease of Kun, which can recognize obstacles.

九五，需于酒食，貞吉。本義 “酒食”，宴樂之具，言安以待之。九五陽剛中正，需於善位，故有此象。占者如是而貞固，則得吉也。程傳 五以陽剛居中得正，位乎天位，克盡其道矣。以此而需，何需不獲？故宴安酒食以俟之，所需必得也。既得貞正而所需必遂，可謂“吉”矣。

"Nine in the Fifth, needing wine and food, firmness brings good fortune." Zhu Xi in The Original Meaning of the Zhou Changes says: "Wine and food" are utensils for feasting and joy. Here it refers to calmly waiting. The Nine in the Fifth is yang and upright, in the best position, waiting, hence this image. If the person divining is like this and remains firm and upright, he will attain good fortune. Cheng Yi in Yichuan's Commentary on the Changes says: The Nine in the Fifth, with its yang strength, is in the center and upright, occupying the position of the Son of Heaven. It has already fulfilled the way of a ruler. With such conditions, waiting, what could be left unattained? Therefore, calmly feasting and waiting, what is awaited will certainly be obtained. Having maintained firmness and uprightness, what is awaited will certainly come to pass. This can be called good fortune.

集說鄭氏維嶽曰：《繫辭》曰“需者飲食之道也”，《象》曰“君子以飲食宴樂”，爻曰“需于酒食”。以治道言，使斯民樂其樂而利其利，期治於必俟百年之後，而不為近功者，須待之義也。喬氏中和曰：九五之“貞古”也，豈徒以“酒食”雲哉？險而不陷，中自持也。

Collective commentary cites Zheng Weiyue's saying: The "Sequence of Hexagrams" says, "Need refers to the way of food and drink," the "Great Image" says, "The superior man uses food, drink, and joy," and the line statement says, "Need at food and drink." If we consider the way of governing the state, it is about allowing the people to enjoy their happiness and gain their benefits, expecting a well-governed world to come only after a hundred years rather than seeking immediate results. This is precisely the meaning of waiting. Collective commentary also cites Qiao Zhonghe's saying: Why is the Nine in the Fifth "Zhen Ji" (the original text mistakenly reads "Gu" instead of "Ji")? Is it merely because of food and drink? It remains in a dangerous situation without falling into it, relying on maintaining the middle path in the heart and self-control.

案 需之為義最廣，其大者莫如王道之以久而成化，而不急於淺近之功；聖學之以寬而居德，而不入於正助之弊。卦唯九五剛健中正以居尊位，是能盡《需》之道者，故《彖傳》特舉此爻，以當彖辭之義；而《大象傳》又特取此爻爻辭，以蔽《需》義之全。蓋繼《屯》、《蒙》之後，既治且教，而所謂休養生息，使之樂樂而利利，慚仁摩義，使之世變而風移者，其在於需乎？觀《需》之卦而不知此爻之義，但以諸爻處險之偏乎一義者概之，則《需》與《蹇》、《困》何異哉？

Li Guangdi remarked: The meaning of the hexagram "Need" is the broadest, and the greatest among them is that the Way of the King is achieved through long-term accumulation to accomplish moral education, not by seeking quick and superficial results; the sacred learning is cultivated through broad and relaxed nurture to accumulate virtue, avoiding the pitfalls warned against in the Mencius of deliberately rectifying the mind and hastening the growth of crops. The entire hexagram has only the line nine five, which is in the尊位 with the virtue of being strong, upright, and just, as the line that can fully embody the principle of Need. Therefore, the Commentary on the Judgment specially highlights this line, using it to carry the meaning of the hexagram statement; the Great Image Commentary also specially selects the line statement of this line to summarize the entire meaning of the hexagram of Need. Following the hexagrams Zun and Meng, which have already been governed and educated, the concept of rest and recuperation, allowing the people to enjoy their pleasures and benefits, and gradually cultivating the people through benevolence and righteousness, thus changing the customs of the world, is probably embodied in the hexagram of Need. If one looks at the hexagram of Need without understanding the meaning of this line, and instead uses the meaning of the other lines, which are inclined to one side when facing difficulties, to summarize the entire hexagram, then how is the hexagram of Need different from the hexagrams Jian and Kun?

上六，入地穴，有不速之客三人來，敬之終吉。本義 陰居險極，無復有需，有陷而入穴之象。下應九三，九三與下二陽需極並進，為“不速客三人”之象。柔不能御而能順之，有“敬之”之象。占者當陷險中，然於非意之來，敬以待之，則得“終吉”也。

"Upper Sixth, entering a cave, there come three unexpected guests, and by showing respect, the outcome is favorable." The line statement says "entering a cave," while the commonly accepted version reads "entering the cave." Zhu Xi in The Original Meaning of the Zhou Changes explains that the Upper Sixth, being a yin line in the extreme dangerous position, has no more to wait for, and this is like falling into a cave. It corresponds with the Nine Third below, and the Nine Third together with the two yin lines below are waiting at the extreme, and all move forward together, forming the image of "three unexpected guests." The Upper Sixth, being weak, cannot resist them, but can submit to them, thus showing the image of "respect." When a person is in a dangerous situation, if they can respectfully receive unexpected guests, they will ultimately achieve a favorable outcome.

程傳 《需》以險在前，需時而後進。上六居險之終，終則變矣。在需之極，久而得矣。陰止於六，乃安其處，故為“入于穴”。“穴”，所安也。安而既止，後者必至。“不速之客三人”，謂下之三陽。乾之三陽，非在下之物，需時而進者也。需既極矣，故皆上進，不速不促之而自來也。

Cheng Yi in Yichuan's Commentary on the Changes says: The Need hexagram is about waiting because there is danger ahead, so one must wait for the right time before advancing. The sixth line at the top is at the end of the danger, and when one reaches the end, change occurs. Being at the extreme of waiting, after a long time of waiting, one naturally gains something. When a yin line reaches the sixth position, it stops, thus settling in its place, hence "entering the cave." "Cave" refers to a place of safety. Once one has settled and stopped, those coming later will surely follow. "Three uninvited guests" refers to the three yang lines below. The three yang lines of the Qian trigram are not things that naturally desire to be in a lower position, but wait for the right time to advance. Since waiting has reached its extreme, they all move upward together. The term "uninvited" means they come without being urged.

上六既需得其安處，群剛之來，苟不起忌疾忿競之心，至誠盡敬以待之，雖甚剛暴，豈有侵陵之理？故“終吉”也。或疑以陰居三陽之上，得為安乎？曰：三陽乾體，志在上進，六陰位，非所止之正，故無爭奪之意，“敬之”則“吉”也。

Cheng Yi continued to say: Since the Sixth at the Top has already reached its place of rest, when many strong yang lines come, as long as there is no suspicion, resentment, or contention, and one receives them with utmost sincerity and propriety, then even if the other party is very strong and fierce, how could there be any reason for them to invade? Therefore, it is "ultimately auspicious." Some people wonder: can a yin line being above three yang lines be considered secure? The answer is: the three yang lines form the body of Qian, with their aspirations directed upward; the position of the Sixth at the Top is a yin position, which is not the proper place for them to stay, so they have no intention of competing. Therefore, the Sixth at the Top only needs to be respectful and courteous, and it will be auspicious.

集說 胡氏炳文曰：“入于穴”，險極而陷之象。“速”者，主召客之辭。“三人”，乾三陽之象。下三陽非皆與上應也，有“不速”之象。上柔順，有“敬之”之象。上獨 薛氏煊曰：“有不速之客三人來，敬之終吉”，處橫逆之道也。谷氏家傑曰：三居下封之終，而示之以敬；上居上卦之終，而又示之以敬，則知處需者貴敬也。

The collected interpretations cite Hu Bingwen's saying: "Entering the hole" signifies a situation of extreme danger leading to a fall. "Speed" is a term used by the host to invite guests; "three people" represents the three yang lines of the Qian trigram. The three yang lines below do not all correspond with the sixth line at the top, hence the image of "not speed." The sixth line is yin and gentle, hence the image of "respect it." The sixth line alone—here the original text is missing some characters, and the latter part of Hu's explanation is incomplete. The collected interpretations also cite Xue Xuan's saying: "There comes a guest of no invitation, three people, respect it and it will end in good fortune," which discusses the method of dealing with matters that are rude and unreasonable. The collected interpretations also cite Gu Jiajie's saying: the third line is at the end of the lower trigram, and the Small Image Commentary advises "respect and caution"; the sixth line is at the end of the upper trigram, and again advises "respect it." This shows that when in the situation of needing, the most important thing is the character of "respect."

總論蔣氏悌生曰：《需》，待也，以剛健之才，於險陷在前，當容忍待時，用柔而主靜。若不度時勢，恃剛忿躁而驟進，取敗亡必矣。初九去險尚遠，以用恆免咎；九二漸近險，亦以用柔守中而終吉；九三已迫於險，象言敬慎不敗；六四已傷於險，以柔而不競，能出自穴；上六險陷之極，亦以能敬終吉。然則需待之時，能含忍守敬，皆可以免禍，《需》之時義大矣！

In summary, citing Jiang Tisheng's view: The hexagram Need represents waiting. With a strong and capable character, but encountering obstacles ahead, one should be patient and wait for the right time, following a gentle and tranquil approach. If one does not consider the situation and relies on strength, acting rashly with anger and impatience, certain defeat will follow. Initially, the first line is far from danger, and by maintaining constancy, it avoids mistakes. The second line is gradually approaching danger, and by maintaining gentleness and balance, it ultimately achieves good fortune. The third line is already close to danger, and the Small Image Commentary says that as long as one is cautious, it will not lead to defeat. The fourth line has already been harmed by danger, and by being gentle and not competing with others, it can escape from the cave. The sixth line is at the extreme point of danger, but by being respectful, it ultimately achieves good fortune. Thus, in times of waiting, as long as one can endure and be respectful, misfortune can be avoided. The meaning of the hexagram Need is indeed profound.

程傳 《訟序卦》：“飲食必有訟，故受之以訟。”人之所需者飲食，既有所需，爭訟所由起也，《訟》所以次《需》也。為卦乾上坎下，以二象言之，天陽上行，水性就下，其行相違，所以成《訟》也；以二體言之，上剛下險，剛險相接，能無訟乎？又人內險阻而外剛強，所以訟也。

Cheng Yi in Yichuan's Commentary on the Changes says: In the "Sequence of Hexagrams" commentary on the hexagram of Strife, it says: "When there is food and drink, there must be disputes, so the hexagram of Need is followed by the hexagram of Strife." Human beings have needs for food and drink; since there are demands, disputes arise from this, so the hexagram of Strife comes after the hexagram of Need. This hexagram has Qian above and Kan below: considering the imagery of the two trigrams, the yang energy of Heaven rises upward, while the nature of Water flows downward; the directions of these two trigrams are opposite, thus creating disputes. Considering the structure of the hexagram, the upper trigram is strong and the lower trigram is dangerous, with strength meeting danger, can there be no disputes? Furthermore, considering human nature, if the inner self is obstructed and the outer self is strong, disputes will inevitably arise.

訟，有孚窒，惕中吉，終凶，。利見大人，不利涉大川。本義“訟”，爭辨也。上乾下坎，乾剛坎險，上剛以制其下，下險以伺其上，又為內險而外健，又為己險而彼健，皆《訟》之道也。九二中實，上無應與，又為加憂，且於卦變自遯而來，為剛來居二而當下卦之中，“有孚”而見“窒”，能懼而得中之象。上九過剛居訟之極，有終極其《訟》之象。九五剛健中正以居尊位，有“大人”之象。以剛乘險以實履陷，有“不利涉大川”之象。故戒占者必有爭辨之事，而隨其所處為吉凶也。

"Strife: There is sincerity but it is blocked, being cautious in the middle brings good fortune, but ultimately it is dangerous. It is advantageous to see a great person, but not advantageous to cross a great river." Zhu Xi in The Original Meaning of the Zhou Changes says: "Strife" refers to a quarrel. The upper trigram is Qian (Heaven) and the lower trigram is Kan (Water). Qian is strong and vigorous, while Kan is dangerous and treacherous. Those above use their strength to suppress those below, while those below use their treachery to spy on those above. It is also dangerous within and strong on the outside, and oneself is treacherous while the other is strong. These are the causes of disputes. Nine in the Second is in the middle and is a solid line. There is no corresponding line above it. The Discourse on the Trigrams says that Kan represents "increased worry." Moreover, from the perspective of "trigram transformation," this hexagram comes from the hexagram Duan. A strong line comes to occupy the second position and is exactly in the middle of the lower trigram, so there is an image of holding sincere intentions but being blocked, being cautious and being in the middle. Nine at the Top is overly strong and occupies the extreme position of strife, indicating a tendency to fight to the end. Nine in the Fifth is strong, vigorous, upright, and occupies a high position, indicating the image of a great person. Using strength to dominate danger and using solidity to trample on the pit indicates the image of "not advantageous to cross a great river." Therefore, it warns the person consulting the oracle: there will certainly be matters of contention, and the fortune is determined by one's position.

程傳 訟之道，必有其孚實。中無其實，乃是誣妄，凶之道也。卦之中實，；掃“有孚”之象：“訟”者，與入爭辨而待決於。，乙，雖“有孚”，亦須窒塞末通。不窒則已明無訟矣。事既末辨，吉凶末可必也，故有畏惕。“中古”，得中則吉也。“終凶”，終極其事則凶也。“訟’者，求辨其曲直也，故利見於六人。大人則能以其剛明中正決所訟也。訟非和平之事，當擇安地而處，不可陷於危險，故“不利涉大川”也。

Cheng Yi's Commentary on the Changes says: The way of litigation must be based on sincerity and solid evidence within one's heart. If there is no solid evidence in one's heart, it is false and deceptive, leading to misfortune. In this hexagram, the middle line represents reality, which is the image of "having sincerity" (the original text here has an error and missing characters).所谓 "litigation" refers to a dispute with others and waiting for a third party to decide. Although "having sincerity" is present, litigation arises only when things are blocked and cannot be resolved. If there is no blockage, the matter would have already been clarified, and there would be no need for litigation. Since the matter has not yet been clarified, the outcome of good or bad cannot be determined in advance, so one should remain cautious and fearful. "Middle good" (the original text mistakenly writes "ancient" instead of "good") means that maintaining the middle position brings good fortune; "final misfortune" means that taking litigation to the end brings misfortune. Litigation is about clarifying right and wrong, so it is advantageous to see a great person (the original text mistakenly writes "six" instead of "great"). A great person can decide the disputed matter with his strength, clarity, uprightness, and impartiality. Litigation is not a peaceful matter; one should choose a secure place to stay and avoid danger, hence it says "not favorable to crossing a great river."

集說 孔氏穎達曰：“窒”，塞也。“惕”，懼也。凡《訟》之體，不可妄興，必有信 胡氏璦曰：“孚”者由中之信。人所以興訟，必有由中之信，而為它人之所窒塞，不得已而興訟。然雖已有信實，而為人之窒塞，亦須恐懼兢慎而不敢自安，則庶幾免於凶禍，又中道而止，則可以獲吉也。“大川”，謂大險大難也。凡歷險涉難，必須物情相協，志氣和同，則可得而濟也。今《訟》之時，物情違忤而不相得，欲濟涉險難，必不可得。

The collected interpretations cite Kong Yingda's statement: "Zhi" means obstruction, and "ti" means fear. All the examples discussed in the卦 of讼 are about the fact that lawsuits should not be initiated recklessly, but must be based on sincerity. Here, the original text is missing some words, and the latter part of Kong's explanation is incomplete. The collected interpretations also cite Hu Yuan's statement: "Fu" means sincere trust from the heart. People start lawsuits because they originally have sincere intentions, but these are blocked by others, and they are forced to take legal action. However, even though they are sincere and blocked by others, they still need to be cautious and fearful, and not feel secure, in order to have a chance to avoid misfortune. If they can stop halfway, they can achieve good fortune. "Da chuan" refers to great dangers and difficulties. Whenever one faces obstacles and crosses dangerous situations, it is necessary for people to have united feelings and consistent will to get through. Now, during a lawsuit, people's feelings are conflicting and they cannot get along, so wanting to cross through such difficulties is impossible.

《朱子語類》云：大凡卦辭取義不一，如《訟》“有孚窒惕中吉”，蓋取九二中實，坎為加憂之象；“終凶”，蓋取上九終極於訟之象；“利見大人”，蓋取九五剛健中正居尊之象；“不利涉大川”，又取以剛乘險、以實履陷之象。此取義不一也。然亦有不必如此取者，此特其一例也。卦辭如此辭極齊整，蓋所取諸爻義，皆與爻中本辭協。亦有雖取爻義，而與爻本辭不同者。

Collected Commentaries cite Master Zhu Xi's words: generally, the meaning of a hexagram statement does not come from a single source, but often a single phrase is taken from one line. For example, the statement of the hexagram of Strife, "With sincerity, obstruction, vigilance, and middle goodness," is taken from the second line, which is central and solid, with the image of Kan (Water) representing "added worry"; "eventually misfortune" is taken from the top line, which represents taking the litigation to the end; "favorable to see a great man" is taken from the fifth line, which is strong, upright, and in a noble position; and "unfavorable to cross a great river" is taken from the image of using strength to overcome danger and solid footing on difficult terrain. This is called taking meaning from more than one source. However, there are also cases where one does not need to distinguish meaning line by line; the hexagram of Strife is just one example. The wording of the hexagram statement of Strife is extremely neat, and the meanings taken from each line correspond exactly with the line statements of those lines; there are also cases where meaning is taken from a line but does not correspond with the line statement itself.

項氏安世曰：“利見大人”，或不與之校如直不疑，或為之和解如卓茂，或使其心化如王烈，或為之辨明如仲由，皆訟者之利也。“不利涉大川”，涉險之道利在同心，此豈相爭之時哉？

Collective commentary cites Xiang Anshi's saying: the phrase "beneficial to meet a great man" refers to some people like Zhi Buyi who do not quarrel with others, some like Zhu Mao who mediate for others, some like Wang Lie who move disputants to feel remorse, and some like Zhong You who clarify right and wrong for others. These are the benefits that litigants can gain. As for "unfavorable for crossing a great river," it is because crossing dangerous paths requires unity and cooperation, but during disputes, how can there be unity?

初六，不永所事。小有言，終吉。本義 陰柔居下，不能終訟，或其象占如此。程傳 六以柔弱居下，不能終極其訟者也，故於訟之初，因六之才，為之戒曰：若不長永其事，則雖“小有言”，“終”得“吉”也。蓋訟非可長之事，以陰柔之才而訟於下，難以吉矣。以上有應援，而能不永其事，故雖“小有言”，“終”得“吉”也。“有言”，災之小者也。不永其事而不至於凶，乃《訟》之“古”也。

"Six at the Beginning, does not prolong the matter. There is a little talk, but ultimately it is auspicious." Zhu Xi in The Original Meaning of the Zhou Changes says: Six at the Beginning is yin and soft, and is located at the very bottom, so it cannot carry through the litigation to the end. Therefore, its image and divination are like this. Cheng Yi in Yichuan's Commentary on the Changes says: Six at the Beginning, with its soft and weak nature in the lower position, is unable to carry through the litigation to the end. Therefore, at the beginning of the litigation, based on its quality and nature, it is warned: if it does not prolong the matter, then although there is "a little talk," which brings some verbal trouble, it will ultimately be auspicious. Litigation is not something that can be prolonged, and with a soft and weak nature in a lower position, it is difficult to achieve auspiciousness in litigation. However, because there is Nine in the Fourth above to support it, and it does not prolong the matter, even though there is "a little talk," it will ultimately be auspicious. "A little talk" refers to a minor disaster. Not prolonging the matter and thus avoiding misfortune is the auspiciousness in the Hexagram of Litigation (the original text mistakenly wrote "ancient" instead of "auspicious").

集說 王氏弼曰；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。處訟之始，不為訟先，雖不能不訟而必辨明也。楊氏簡曰：《訟》之初，不深也，有“不永所事”之象。訟之初未深，卜有言而已，既不永其事，故“終吉”。胡氏炳文曰：初不曰不永訟，而曰“不永所事”，事之初，猶冀其不成訟也。“小有言”與《需》不同。《需》“小有言”，人不能不小有言也。此之“小有言”。我不能已而小有言也。

Collective commentary cites Wang Bi's explanation: being in the beginning of a dispute, litigation should not be carried on to the end, hence "not prolonging the matter," and only then does it become auspicious. Generally, yang initiates and yin responds; yin is not the one initiating. Being in the beginning of a dispute without being the one to start it, even though one cannot avoid arguing, it is certain that the argument is only to clarify right and wrong. Collective commentary also cites Yang Jian's explanation: in the initial stage of a dispute, the matter is not yet deep, hence the image of "not prolonging the matter." A dispute that has just begun and is not yet deep brings only a little verbal conflict. Since the matter is not prolonged, it ends auspiciously. Collective commentary also cites Hu Bingwen's explanation: the initial line does not say "not prolonging the dispute," but rather "not prolonging the matter," because the matter has just begun and there is still hope that it will not escalate to litigation. The "small words" here differ from those in the Qiu (Need) hexagram: in Qiu, "small words" refer to others not being able to refrain from speaking to me; here, "small words" refer to me being compelled to speak a few words myself.

九二，不克訟，歸而逋，其邑人三百戶，無成。本義 九二陽剛為險之主，本欲訟者也。然以剛居柔，得下之中，而上應九五，陽剛居尊，勢不可敵，故其象占如此。“邑人三百戶”，邑之小者。言自處卑約以免災患。占者如是，則“無眚”矣。

"The line statement 'Nine in the Second, cannot win the lawsuit, returns and flees, with his town of three hundred households, without success.' The last two characters of the line statement in the commonly circulated edition are 'no calamity.' Zhu Xi in The Original Meaning of the Zhou Changes says: Nine in the Second is a yang line and the master of the Kan trigram, which represents danger. Originally, it intended to sue; however, it is a yang line in a yin position, occupying the middle of the lower trigram, while the superior line Nine in the Fifth, a yang line in a yang position, holds a superior position and its power cannot be matched. Therefore, its image and divination are as such. 'A town of three hundred households' refers to a very small fiefdom, indicating that one should remain in a humble and frugal position to avoid calamity. If a person seeking divination is in such a situation, then 'no calamity' will occur, and there will be no misfortune."

程傳 二五相應之地，而兩剛不相與，相訟者也。九二自外來，以剛處險，為《訟》 集說 荀氏爽曰：二者下體之君，君不爭，則百姓無害也。王氏弼曰：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，竄而據強，災未免也。

Cheng Yi's Yichuan Commentary on the Changes says: Nine Two and Nine Five originally occupy corresponding positions, but the two strong lines do not show mutual affinity, instead becoming opposing parties in a dispute. Nine Two comes from outside, with a strong line in the Kan danger, thus forming the hexagram of Strife. Here the original text is missing, and the Yichuan Commentary's following text is incomplete. The Collected Sayings cite Xun Shuang's view: Nine Two is the master of the lower trigram, like a ruler of one side; if the ruler does not quarrel with others, the people will not suffer. The Collected Sayings also cite Wang Bi's view: with a strong and firm nature in a situation of dispute, unwilling to be humble towards others, and from a lower position to dispute with a higher position, the reason is that one should not win. If one can fear and retreat to one's own territory to hide, then one can avoid calamity; if the territory exceeds three hundred households, it becomes a strong position relying on advantage, and calamity cannot be avoided.

項氏安世曰：一家好訟則百家受害。言三百戶“無眚”，見安者之眾也。俞氏琰曰：九二以剛居柔，或不克訟。“逋”，逃也。既逋則近己者皆五連坐之患，故曰“其邑人二百戶無眚”。案 “三百戶無眚”，《傳》義皆用王氏說，荀氏項氏俞氏則以為所居之邑，托以安居，義亦可從。

The collected interpretations cite Xiang Anshi's saying: if a family is fond of litigation, more than a hundred families will be involved; saying that three hundred households are 'without calamity' shows how many people have thus been spared trouble. The collected interpretations also cite Yu Yan's saying: the second line is a strong line in a soft position, so it is not certain to win the lawsuit. 'Bu' means fleeing. Since one has fled, those nearby are exempt from being implicated in guilt, hence it says 'three hundred households in the town are without calamity' (the original text mistakenly says 'two' instead of 'three'). Li Guangdi comments: the phrase 'three hundred households are without calamity' is interpreted by both Cheng Zhuan and Benyi according to Wang Bi's explanation; Xun Shuang, Xiang Anshi, and Yu Yan think that it refers to the territory where line two is located, which serves as a place to take refuge, this interpretation can also be adopted.

六三，食舊德貞，厲終吉，或從王亨，無成。本義 “食”，猶食邑之食，言所享也。六三陰柔，非能訟者，故守舊居正，則雖危而終吉。然或出而從上之事，則亦必無成功，占者守常而不出，則善也。

"The Line Statement says: 'Six in the Third, enjoying the old virtue, upholding uprightness, though in danger, ultimately good fortune; if following the king's affairs, there will be no success.' The commonly transmitted version reads 'if following the king's affairs.' Zhu Xi in The Original Meaning of the Zhou Changes says: 'Shi' is like 'shi' in 'shi yi' (food grant), meaning what is enjoyed. Six in the Third is yin and flexible, not capable of litigation, so it should hold on to the old virtue and remain upright. Although in a dangerous situation, it will ultimately bring good fortune. However, if it goes out to follow the king's affairs, it will certainly not achieve success; the person consulting the oracle should remain within their proper role and not take the initiative, which would be good."

程傳 三雖居剛而應上，然質本陰柔，處險而介二剛之間，危懼非為訟者也。“祿”者，稱德而受，食舊德謂處其素分。“貞”，謂堅固自守。“厲終吉”，謂雖處危地，能知危懼，則終必獲吉也。守素分而無求，則不訟矣。處危，謂在險而承乘皆剛，與居訟之時也，柔從剛者也，下從上者也。三不為訟而從上九所為，故曰“或從王事”。“無成”，謂從上而成不在己也。訟者剛健之事，故初則不永，三則從上，皆非能訟者也。二爻皆以陰柔不終而得吉，四亦以不克而渝得吉，訟以能止為善也。

Cheng Yi's Commentary on the Changes says: Although the sixth line in the third position is located in a yang position and corresponds with the ninth line at the top, its nature is originally yin and soft. It is in a dangerous position and is sandwiched between two yang lines. Therefore, it is full of fear and anxiety, and is not someone who initiates lawsuits. Salary is received according to one's virtue. "Eating the old virtue" means to remain in one's original position. "Zhen" means to firmly hold on to oneself. "Danger eventually leads to good fortune" means that although one is in a dangerous position, if one knows caution and restraint, one will ultimately achieve good fortune. By staying in one's original position and having no demands, one will not engage in lawsuits. The term "being in danger" refers to being in a dangerous position with both the superior and inferior lines being yang lines, and also being at a time of litigation. The yin line follows the yang line, and the lower follows the upper. The sixth line in the third position does not initiate lawsuits but follows the actions of the ninth line at the top, hence "perhaps following the king's affairs." "No achievement" means that one follows the superior in doing things but does not take credit for the success. Litigation is the affair of the yang and strong, so the first line in the sixth position does not prolong the matter, and the sixth line in the third position follows the superior, and neither is someone who initiates lawsuits. These two lines achieve good fortune because they are yin and soft and do not pursue litigation to the end. The ninth line in the fourth position also achieves good fortune because it gives up when it cannot win. Thus, litigation is good when it can be stopped.

集說虞氏翻曰：道無成而代有終，故曰“無成”。坤三同義也。胡氏瑗曰：“無成”者，不敢居其成，但從王事，守其本位本祿而已，故獲其“吉”也。徐氏幾曰：聖人於初三兩柔爻，皆繫之以“終吉”之辭，所以勉人之無《訟》也。苟知柔而不喜訟者終吉，則知剛而好訟者終凶矣。

The collected interpretations cite Yu Fan's view: the way of a minister is not to take credit for achievements but to complete tasks on behalf of the sovereign, hence it is said "without achievement." This is the same meaning as what is discussed in the sixth line of the third position in the Earthly Hexagram. The collected interpretations also cite Hu Yuan's view: the term "without achievement" refers to not taking personal credit, but merely following the sovereign in his duties, remaining in one's proper position and receiving one's salary, thus attaining good fortune. The collected interpretations also cite Xu Ji's view: the sage uses the phrase "eventually good fortune" in both the first line and the third line of the soft lines to encourage people to avoid disputes. Knowing that those who are gentle and do not like to quarrel will eventually be fortunate, one also knows that those who are strong and like to quarrel will eventually be unfortunate.

李氏簡曰：“或從王事無成”者，謂從王事而不以成功自居也。夫訟生於其行之相違，而天下之訟，又起於矜功而伐善。以柔而從剛，以下而從上，有功而不自居，故能不失舊德，而終又獲吉也。胡氏炳文曰：“食舊德”，與位乎天德語同。位必稱德而居，故寧德過其位，毋位過其德。食必稱德而食，故寧德浮於食。毋食浮於德，“食”，猶食邑之食。九二“邑人三百戶”，食之最約者也。二剛險，本欲訟者，能退處於分之小，僅可“無眚”。三陰柔，本不能訟者，能守其分之常，雖厲猶吉。

Collective commentary cites Li Jian's explanation: the phrase "or follow the king's affairs without success" means to follow the king in his undertakings without taking credit for the success. Disputes arise from opposing actions between parties, and disputes in the world often arise from boasting about one's achievements and claiming one's own merits. The line six in the third, being gentle and compliant, follows the strong, and from a lower position follows the higher one. It achieves success without taking credit, thus not losing the old virtue, and ultimately attains good fortune. Collective commentary also cites Hu Bingwen's explanation: "eating the old virtue" is similar in meaning to the phrase "positioned in the heavenly virtue" from the "Commentary on the Literary Meaning" of the Qian hexagram. A position must be commensurate with virtue to be held, so it is better for virtue to exceed position rather than position exceeding virtue. Similarly, receiving salary must be commensurate with virtue, so it is better for virtue to exceed salary rather than salary exceeding virtue. "Eating" here is like "food grant" in the sense of receiving a fiefdom. The line nine in the second mentions "three hundred households," which is the most frugal form of receiving salary. Nine in the second is strong and dangerous, originally intending to engage in litigation, but by retreating to a minor position, it can barely achieve "no calamity." Six in the third is yin and soft, originally incapable of litigation, yet by holding fast to its proper position, it remains in danger yet still attains good fortune.

楊氏啟新曰：“食舊德”，安其分之所當得，是不與人競利也。“或從王事”者，分之所不得越，是不與人競功也。蓋不必告訐之風。乃謂之訟，一有爭競之心亦訟也。案 《本義》是戒人以不可從王事也，但此爻與《坤》三之文，大同小異，不應其義差殊。故諸家之說，可以與《本義》相參，而楊氏尤為明暢也。徐氏即以“訟不可成”為解，亦可備一說。

The collected interpretations cite Yang Qixin's view: "Enjoying the merits of the past" means being content with what one is due, which is not competing with others for profit; "or following the king's affairs" means not exceeding one's position, which is not competing for merit. This shows that it is not necessarily required to have a风气 of attacking or exposing others to be considered litigation. As soon as there is a thought of contention in the mind, it is litigation. Li Guangdi comments: The meaning of the "Original Meaning" is to warn people not to go out to follow the king's affairs; however, the text of this line is very similar to that of line six in the third line of the坤 hexagram. The meanings of the two should not differ greatly. Therefore, the interpretations of various scholars can be cross-referenced with the "Original Meaning," and Yang Qixin's explanation is especially clear and easy to understand. Xu Ji interprets it as "litigation should not seek success," which can also be considered as another interpretation.

九四，不克訟，復即命，渝，安貞，吉。本義“即”，就也。“命”，正理也。“渝”，變也。九四剛而不中，故有《訟》象，以其居柔，故又為不克而復就正理。渝變其心，安處於正之象。占者如是則“吉”也。

"Nine in the Fourth, cannot win the lawsuit, returns to the right path, changes, remains steadfast in the correct way, and is auspicious." When involved in a legal dispute and unable to win, one should return to the right path, change their approach, remain steadfast in the correct way, and thus achieve auspiciousness. Zhu Xi in The Original Meaning of the Zhou Changes explains: "即" means "to return to," "命" means "the right path," and "渝" means "to change." The line Nine in the Fourth is strong but not in the central position, hence the image of contention; because it is a strong line in a yin position, it also shows the image of being unable to win and returning to the right path, which means changing one's original thoughts and turning to the correct way. Thus, the divination is auspicious.

程傳 四以陽剛而居健體，不得中正，本為訟者也，承五履三而應初。五，君也。義不克訟，三居下而柔，不與之訟，初正應而順從，非與訟者也。四雖則健欲訟，無與對敵，其訟無由而興，故“不克訟”也。又居柔以應柔，亦為能止之義。既義不克訟，若能克其剛忿欲訟之心，復即就於命，革其心，平其氣。變而為安貞，則“吉”矣。“命”，謂正理，失正理為方命，故以即命為復也。方，不順也。《書》云：方命圮族。孟子曰：方命虐民。夫剛健而不中正則躁動，故不安。處非中正，故不貞。不安貞，所以好訟也。

Cheng Yi's Commentary on the Changes says: Nine in the Fourth, with its yang strength, resides in the Qian trigram, which is a strong and vigorous structure. However, it is not in the center and is not upright, so it is originally a line that is inclined to litigation. It is above Nine in the Fifth and below Six in the Third, and corresponds with Six at the Beginning: Nine in the Fifth is the sovereign, and according to righteousness, it cannot dispute with the sovereign; Six in the Third is in a lower position and is gentle and compliant, so it is not someone to dispute with; Six at the Beginning is its proper corresponding line and is obedient to it, so it is not someone to dispute with. Although Nine in the Fourth is strong and vigorous and wants to dispute, it cannot find an opponent, so litigation cannot arise, hence 'cannot win the lawsuit'. Moreover, since it is a yang line in a yin position and its corresponding line is also a yin line, it also contains the meaning of being able to stop disputes. If, according to righteousness, it cannot dispute, and if it can restrain its own strong and impetuous desire for litigation, return to the correct path, eliminate private thoughts, and calm down, changing to a state of being in the correct position, it will be auspicious. 'Ming' refers to the correct path; violating the correct path is called 'fang ming'. Therefore, returning to the correct path is called 'fu'. 'Fang' means not obeying. The Book of Documents says 'fang ming pi zu', meaning violating the command and destroying the clan; Mencius says 'fang ming nu min', meaning violating the command and harming the people. Being strong and vigorous but not upright will lead to restlessness, so it cannot be at peace; its position is also not upright, so it cannot be firm. Not being at peace and not being firm is the root of litigation.

若義不克訟而不訟，反就正理，變其不安貞為“安貞”，則“吉”矣。集說 龔氏原曰：二與五訟，四與初訟，其與為敵者強弱不同，而皆曰“不克”者，蓋二以下訟上，其不克者勢也。四以上訟下，其不克者理也，二見勢之不可，故歸而逋竄。四知理之不可，故復而即命。二四皆剛居柔，故能如此。楊氏簡曰：九剛四柔，有始訟終退之象。人唯不安於命，故以人力爭訟。今不訟而即於命，變而安於貞，吉之道也。

Cheng Yi continued to say: if one cannot dispute according to righteousness, one should not dispute. Instead, one should return to the correct principles, transforming the original state of unrest and unfaithfulness into 'security and uprightness,' which brings good fortune. The collected interpretations cite Gongs Yuan saying: nine two disputes with nine five, and nine four disputes with six at the beginning. Each faces opponents of different strengths, yet both say 'cannot overcome.' This is because nine two, being in a lower position, disputes with an upper position; its failure to win is due to circumstances. Nine four, being in an upper position, disputes with a lower position; its failure to win is due to the inappropriateness of the action. Nine two recognizes the impossibility of the situation and retreats to its territory to hide; nine four understands the inappropriateness of the action and returns to the correct principles. Both nine two and nine four are strong lines in a weak position, hence they can do so. The collected interpretations also cite Yang Jian saying: nine is strong, four is a weak position, indicating the image of initially disputing and finally yielding. People only use human effort to dispute because they cannot accept their destined roles. Now, by not disputing and returning to their destined roles, transforming into security and uprightness on the correct path, this is the way to achieve good fortune.

九五，訟，元吉。本義 陽剛中正，以居尊位，聽訟而得其乎者也。占者遇之，訟而有理，必獲伸矣。程傳 以中正居尊位，治訟者也。治訟得其中正，所以“元吉”也。“元吉”，大吉而盡善也。吉大而不盡善者有矣。

"Nine in the Fifth, litigation, original good fortune." Zhu Xi in The Original Meaning of the Zhou Changes says: The line Nine in the Fifth is yang and strong, upright and in the honorable position, and is the person who hears and decides lawsuits and can achieve fairness (the original text mistakenly writes 'hu' instead of 'ping'). When a person encounters this line in divination, as long as the lawsuit is just, it will certainly be justified. Cheng Yi in Yichuan's Commentary on the Changes says: The line Nine in the Fifth, with the virtue of uprightness and correctness, holds the honorable position, is the person who governs lawsuits. To govern lawsuits while maintaining uprightness and correctness, thus 'original good fortune.' 'Original good fortune' is great good fortune and complete goodness; although good fortune may be great, it does not necessarily mean complete goodness, which is sometimes the case.

集說王氏肅曰：以中正之德齊乖爭之俗，“元吉”也。王氏弼曰：處得尊位，為《訟》之主，用其中正，以斷枉直，中則不過，正則不邪，故“訟，元吉”。趙氏汝楳曰：大人在上，平諸侯萬民之訟，至於見遜畔遜路而息爭，吉孰大焉？俞氏琰曰：九五以剛明之德居尊，而又中正，象辭所謂“大人”是也。訟之有理者，見之必獲伸矣。“元吉”，乃吉之盡善者也。

Collective commentary cites Wang Su's explanation: using the virtue of uprightness and correctness to regulate the customs of disorder and contention, hence "original good fortune." Collective commentary cites Wang Bi's explanation: the position of nine five is a position of honor, the main subject of the hexagram of contention. Using its uprightness and correctness to judge right and wrong: staying in the center avoids excess, maintaining correctness avoids deviation, hence "contention, original good fortune." Collective commentary cites Zhao Ru Mei's explanation: a great person is in a high position, calming the disputes of the feudal lords and the common people, until people like Yu and Rui from two countries who had a dispute over land entered the territory of Zhou, saw everyone politely yielding in land boundaries and roads, and thus voluntarily ceased their dispute. Is there a greater good fortune than this? Collective commentary cites Yu Yan's explanation: nine five, with the virtue of strength, vigor, and clarity, occupies a position of honor, and also maintains uprightness and correctness, which is exactly what the hexagram statement refers to as "great person." Those who have reason in lawsuits, upon seeing him, will certainly have their cases resolved. "Original good fortune" means good fortune has reached its perfection.

上九，或錫之鞶帶，終朝三褫之。本義 “鞶帶”，命服之飾。“褫”，奪也。以剛居訟極，終訟而能勝之，故有錫命受服之象。然以訟得之，豈能安久？故又有“終朝三褫”之象。其占為終訟無理，而或取勝，然其所得終必失之，聖人為戒之意深矣。

"Upper Nine, perhaps bestowed with a girdle, yet lost it three times in one morning." Zhu Xi in The Original Meaning of the Zhou Changes says: "Girdle" refers to the wide belt of the imperial ceremonial robe bestowed by the court, and "chí" means to take away. Upper Nine, with a strong line in the extreme position of contention, fights the lawsuit to the end and unexpectedly wins, thus symbolizing receiving the ceremonial robe. However, what is gained through litigation cannot be secure or enduring, hence the image of "losing it three times in one morning." The divination indicates: fighting a lawsuit to the end is inherently unjust, yet perhaps one mightby chance win; but what is gained will ultimately be lost. The profound intention of the sage in setting this as a warning is clear.

程傳 九以陽居上，剛健之極，又處訟之終，極其訟者也。人之肆其剛強，窮極於 集說 王氏弼曰：處《訟》之極，以剛居上，訟而勝得者也。以訟受錫，榮何可保？故終朝之間，褫帶者三也。胡氏炳文曰：上九以剛極處訟終，卦所謂終凶者也，故設此以戒之。

Cheng Yi's Yichuan Commentary on the Changes says: The upper ninth line is a yang line at the top, reaching the extreme of strength and firmness. It is also at the end of a dispute, representing someone who takes a lawsuit all the way to the end. A person who indulges in his strength and pushes to the extreme—here the original text is missing, and the Cheng Commentary's following text is also missing. The Collected Sayings cite Wang Bi's saying: Being at the extreme of a dispute with a yang line at the top, it is someone who wins a lawsuit and receives a reward. Rewards obtained through lawsuits, where can such honor be preserved? Therefore, within a single morning, the ribbon of reward is taken away three times. The Collected Sayings also cite Hu Bingwen's saying: The upper ninth line, with strength reaching its extreme and being at the end of a dispute, is exactly what the hexagram statement refers to as 'ending in misfortune.' Therefore, such a statement is set up to warn against it.

總論邱氏富國曰：九五居尊，為聽訟之主，故“訟，元吉”。餘五爻則皆訟者也。然天下唯剛者訟，柔者不訟。初與三柔也，故初“不永所事”而“終吉”，三“食舊德”而“終吉”。二四上剛也，二與五對，揆勢不敵而不訟；四與初對，顧理不可而不訟，亦以其居柔，故二“無眚”而四“安貞”也。獨上九處卦之窮，下與三對，柔不能抗，故有錫鞶帶之辭焉。然一日“三褫”，辱亦甚矣，訟之勝者，何足敬乎？

In summary, quoting Qiu Fuguo: Nine in the Fifth occupies the exalted position, being the one who decides lawsuits, hence it is said "Suit, original good fortune." The other five lines are all those involved in litigation. However, in the world, only the strong contend in lawsuits, while the weak do not. Initial Six and Sixth Three are yao of flexibility, so Initial Six "does not prolong the matter" and "ends in good fortune," and Sixth Three "eats the old virtue" and "ends in good fortune." Nine in the Second, Nine in the Fourth, and Nine at the Top are yao of strength: Nine in the Second, facing Nine in the Fifth, weighs the situation and finds himself unable to contend, thus does not sue; Nine in the Fourth, facing Initial Six, considers reason and finds himself unable to sue, also because they are strong yao in flexible positions, so Nine in the Second gains "no calamity" and Nine in the Fourth gains "steadfast sincerity." Only Nine at the Top is at the extreme of the hexagram, below facing Sixth Three, the weak Sixth Three cannot resist, hence the line statement of receiving a belt. However, within a day, three times he is deprived, the humiliation is great; those who win lawsuits, what is there to respect?

程傳 《師序卦》：“訟必有眾起，故受之以師。 ”《師》之興由有爭也，所以次《訟》也。為卦坤上坎下，以二體言之，地中有水，為眾聚之象。以二卦之義言之，內險外順，險道而以順行，師之義也。以爻言之，一陽而為眾陰之王，統眾之象也。比以一陽為眾陰之主而在上，君之象也。《師》以一陽為眾陰之主而在下，將帥之象也。

Cheng Yi in Yichuan's Commentary on the Changes says: The "Xugua Zhuan" explains that when teaching about the hexagram of "Shou" (Strife), it says: "Strife will certainly lead to disputes among people, so the hexagram of "Shou" is followed by the hexagram of "Shi" (Army)." The rise of military forces is due to disputes, so the hexagram of "Shi" comes after the hexagram of "Shou." This hexagram has "Kun" above and "Kan" below: in terms of the structure of the two trigrams, water is stored within the earth, symbolizing the gathering of the people; in terms of the meaning of the two trigrams, there is inner danger and outer gentleness, proceeding along a dangerous path yet doing so with gentleness, which is precisely the principle of warfare. In terms of the lines, a single yang line becomes the leader of many yin lines, symbolizing the leadership of a large group. The hexagram of "Bi" (Comparison) has a single yang line as the leader of many yin lines in a superior position, symbolizing a ruler; the hexagram of "Shi" has a single yang line as the leader of many yin lines in an inferior position, symbolizing a general.

師貞，丈人，吉無咎。本義 “師”，兵眾也。下坎上坤，坎險坤順，坎水坤地，古者寓兵於農，伏至險於大順，藏不測於至靜之中，又卦唯九二一陽居下卦之中，為將之象。上下五陰順而從之，為眾之象。九二以剛居下而用事，六五以柔居上而任之，為人君命，將出師之象，故其卦之名曰《師》。“丈人”，長老之稱。用師之道，利於得正，而任老成之人，乃得“吉”而“無咎”。戒占者亦必如是也：

"The divination says: 'The army is loyal, the elder man, auspicious without blame.' Zhu Xi in The Original Meaning of the Zhou Changes explains: 'Shi' refers to the army, the multitude. The lower trigram is Kan (Water), and the upper trigram is Kun (Earth): Kan represents danger and Kun represents compliance. In ancient times, soldiers were integrated with farmers, which means concealing extreme danger within extreme compliance, and hiding unpredictable strength within a very quiet form. Moreover, this hexagram has only one yang line, nine two, located in the middle of the lower trigram, representing the general; the five yin lines above are compliant with it, representing the soldiers. Nine two, with a strong line in the lower position, actually takes charge, while six five, with a weak line in the upper position, entrusts authority to him. This represents the king appointing a general and sending troops to campaign, hence the name of this hexagram is 'Shi' (The Army). 'Zhangren' refers to an elder man of high virtue. The principle of warfare is that righteousness in action is beneficial, and employing mature and steady people can lead to auspiciousness without blame. This also serves as a warning to those who practice divination to act accordingly."

程傳 《師》之道，以正為本。興師動眾以毒天下，而不以正，民弗從也。強驅之耳。故師以貞為主。其動雖正也，帥之者必丈人，則“吉”而“無咎”也，蓋有吉而有咎者，有無咎而不吉者，吉且無咎，乃盡善也。“丈人”者，尊嚴之稱。帥師總眾，非眾所尊信畏服，則安能得人心之從？故司馬穰苴擢自微賤，授之以眾，乃以眾心未服，請莊賈為將也。所謂“丈人”，不必素居祟貴，但其才謀德業，眾所畏服，則是也。

Cheng Yi in Yichuan's Commentary on the Changes says: The fundamental principle of warfare is "zheng" (correctness). When mobilizing troops and causing harm to the people, if it is not carried out in accordance with the right path, the people will not obey; they will only be forced to comply. Therefore, the hexagram of the Army emphasizes "zhen" (uprightness). Even if the action is just, the commander must be a "zhangren" (a respected elder) in order to achieve good fortune without fault. Because there are situations where something is good but still has faults, and situations where there are no faults but it is not good; only when something is both good and without faults is it considered perfect. "Zhangren" is a term of respect and authority. A leader who commands an army and oversees a large group must be someone who is respected, trusted, and feared by the people, otherwise how could he gain their loyalty? Therefore, in the Spring and Autumn period, Sima Rangju (Sima Rangju), who was originally of low status, was promoted and given an army. However, he requested that the favored minister of the state, ZHUANG JIA (Zhuang Jia), be appointed as his military supervisor to establish his authority, because the people's hearts had not yet been convinced. The term "zhangren" does not necessarily refer to someone who has always held a high and esteemed position; as long as his wisdom, strategy, and moral conduct are respected and trusted by others, he qualifies.

如穰苴既誅莊賈，則眾心畏服，乃“丈人”矣。又如淮陰侯起於微賤，遂為大將，蓋其謀為有以使人尊畏也。集說王氏弼曰：興役動眾無功，罪也，故“吉”乃“無咎”。《朱子語類》云：“吉無咎”，謂如一件事，自家作出來好方得無罪咎；若作得不好，

Continuing the discussion on the "Hexagram Statement" regarding the term "丈人": For example, during the Spring and Autumn period, Sima Rangju of the State of Qi first executed the military supervisor Zhang Jia for disobeying orders, and thus the entire army became respectful and obedient, making him worthy of the title "丈人." Similarly, Han Dynasty's Huaiyin Marquis Han Xin, who came from humble origins, was appointed as a general all at once because his strategies and abilities were sufficient to command respect and fear. The "Collected Sayings" cite Wang Bi saying: Initiating labor and mobilizing the people without achieving military success is itself a wrongdoing, so the "Hexagram Statement" first says "auspicious," which then connects with "no blame." The "Zhu Zi Yu Lian" says: The phrase "auspicious without blame" is like doing something; only when one does it well can one talk about having no fault. If one does it badly—(the original text here is missing the following part)

初六，師出以律，否臧凶。本義 “律”，法也：“否臧”，謂不善也。晁氏曰：否字先儒多作不，是也。在卦之初，為《師》之始，出師之道，當謹其始，以律則吉，不臧則凶，戒占者當謹始而守法也。

The line statement for the first line (Initial Six) says: When going to war, one must abide by laws and regulations, and if not done properly, there will be danger. Zhu Xi's "Ben Yi" states: "Law" refers to regulations, and "fu zang" means not good. Chao Shuo Zhi says: The character "fu" was previously written as "bu" (not) by many Confucian scholars, which is correct. The line Initial Six is at the very bottom of the entire hexagram, marking the beginning of the "Shi" hexagram. The way of warfare should be cautious from the start; if one follows laws and regulations, it will be auspicious, but if not done properly, it will be dangerous. This serves as a warning to those who interpret the hexagrams, emphasizing the importance of being cautious at the beginning and adhering strictly to laws and regulations.

程傳 初，《師》之始也。故言出師之義，及行師之道。在邦國興師而言，合義理則是以律法也。謂以禁亂誅暴而動。苟動不以義，則雖善亦凶道也。善，謂克勝。“凶”，謂殃民害義也。在行師而言，“律”，謂號令節制。行師之道，以號令節制為本，所以統制於眾，不以律則雖善亦凶，雖使勝捷，猶凶道也。制師無法，幸而不敗且勝者，時有之矣，聖人之所戒也。

Cheng Yi in Yichuan's Commentary on the Changes says: the first line, "Six at the Beginning," refers to the beginning of the "Military" hexagram, so this line discusses the justification for going to war and the methods of governing an army. From the perspective of a country going to war, military action is considered proper only if it is in accordance with righteousness, which is called "using the law," meaning taking up arms to eliminate disorder and punish tyranny. If a war is not conducted in accordance with righteousness, then even if it is won, it remains a path of danger. Here, "good" refers to victory, while "danger" refers to harming the people and violating righteousness. From the perspective of commanding an army, "law" refers to orders and discipline. The fundamental principle of leading an army is through orders and discipline, which are used to control and regulate the people. Without legal order, even if one wins, it is still dangerous; although one may win a battle, it remains a dangerous path. Leading an army without discipline, and yetby chance not losing or even winning, has happened in history, and this is precisely what the sage warns against.

集說 王氏弼曰：為《師》之始，齊師者也，齊眾以律，失律敗散。程子曰：“律”有二義，有出師不以義者，有行師而五號令節制者，皆失律也。胡氏炳文曰：初六才柔，故有否臧之戒。然以律不言吉，否臧則言凶者，律令謹嚴，出師之常，其勝負猶未可知也，故不言吉。出而失律，凶立見矣。

The "Collected Sayings" cites Wang Bi's explanation: the first line, "Six at the Beginning," refers to the start of the "Military" hexagram, whose task is to organize the army and regulate the troops with laws and discipline; once the laws and discipline are lost, the army will scatter and perish. It also cites Cheng Yi's explanation: "Law" has two meanings, one is that the military campaign itself is unjust, and the other is that there is no command and order in the military operations (the original text has an error in the words "and five"). These two situations are both called losing the law. It also cites Hu Bingwen's explanation: the first line is a yin and weak line without ability, hence the phrase "not good" serves as a warning. However, the line statement does not say good for "using law," but directly says bad for "not good," because strict commands are just the usual practice when launching an army, and the outcome of victory or defeat is still uncertain, so it does not say good; once the army departs and loses the law, the danger becomes immediately apparent.

九二，在師中吉，無咎，王三錫命。本義 九二在下，為眾陰所歸，而有剛中之德，上應於五，而為所寵任，故其象占如此。

The Line Statement for Nine in the Second: Being in the military but able to maintain the middle path, it is auspicious and without fault, the king issues three mandates of commendation. Zhu Xi's "Original Meaning" says: Nine in the Second is in the Lower Trigram, being the object to which many yin lines are attracted. It possesses the virtue of yang strength and being in the center. It relates upward to Six in the Fifth, the king's position, forming a 'response' relationship, thus receiving the trust and favor of the sovereign. Therefore, the imagery and divination for this line are as such.

程傳 《師》卦唯九二一陽為眾陰所歸，五居君位，是其正應，二乃師之主，專制其事者也。居下而專制其事，唯在師則可。自古命將，閫外之事，得專制之。在師專制而得中道，故“吉”而“無咎”。蓋恃專則失為下之道，不專則無成功之理，故得中為吉。凡《師》之道，威和並至則吉也。既處之盡其善，則能成功而安天下，故王錫寵命至於三也。凡事至於三者，極也。六五在上，既專倚任，復厚其寵數。蓋禮不稱，則威不重而下不信也。它卦九二為六五所任者有矣，唯《師》專主其事而為眾陰所歸，故其義最大。

Cheng Yi's Commentary on the Changes says: The "Military" hexagram has only one yang line, which is nine two, and it is the central point to which all the yin lines are attached. Six five is in the position of the ruler, and together with nine two they form a "correct response." Nine two is the commander of the entire army, the person who makes decisions alone in military affairs. A minister who takes sole decision-making authority is only acceptable in the matter of leading troops. Since ancient times, when appointing generals, all military affairs outside the country's gates have been allowed to be decided by the general alone. In the army, being able to take sole decision-making authority without losing the middle path is called "auspicious" and "without blame." Because relying solely on authority loses the proper role of a minister; completely failing to take authority leads to no success, so maintaining the middle path is auspicious. In general, the way of warfare is auspicious when both authority and harmony are present. Since the affairs are handled perfectly, military achievements and peace throughout the land can be realized, so the king bestows his favor and commands three times. When anything reaches the number "three," it is the extreme. Six five, being in a high position, having already entrusted the task solely to nine two, then bestows more favors and honors upon him. If the honors are not commensurate with the achievements, the general's prestige will be low, and the soldiers will not be convinced. There are also examples in other hexagrams where nine two is used by six five, but only in the "Military" hexagram is nine two in charge of military affairs and the center to which all the yin lines are attached, so its meaning is most significant.

人臣之道，於事無所敢專，唯閫外之事，則專制之。雖制之在己，然因師之力而能致者，皆君所與而職當為也。世儒有論魯祀周公以天子禮樂，以為周公能為人臣不能為之功，則可用人臣不得用之禮樂，是不知人臣之道也。夫居周公之位，則為周公之事，由其位而能為者，皆所當為也，周公乃盡其職耳。子道亦然。唯孟子為知此義，故曰事親若曾子者可也，未嘗以曾子之孝為有餘也。蓋子之身所能為者，皆所當為也。

Cheng Yi continued to say: A subject should not take any decisions on his own in matters, except for military affairs outside the country's borders, which can be decided independently. Although the authority to make decisions lies in one's own hands, the achievements made by the whole army are all granted by the sovereign, and they are within one's duty. Some Confucian scholars have criticized Lu State for using the rites and music of the Son of Heaven to worship Zhou Gong, arguing that since Zhou Gong achieved accomplishments that no subject could reach, he should be allowed to use rites and music that are not meant for subjects. This is a misunderstanding of the way of being a subject. When one is in the position of Zhou Gong, one should do the duties of Zhou Gong; whatever can be done from that position is within one's duty, and Zhou Gong merely fulfilled his responsibilities. The principle of being a son is the same. Only Mengzi understood this, so he said that serving one's parents can be as good as Zengzi's, without saying that Zengzi's filial piety was excessive; because whatever a son can do on his own is already what he should do.

集說 孔氏穎達曰：承上之寵，為《師》之主，任大役重，無功則凶，故“言”乃“無咎”。“王三錫命”者，以其有功，敢王三加錫命。《朱子語類》云：“在師中吉”，言以剛中之德在師中，所以為吉。胡氏炳文曰：卦辭“師貞丈人吉，無咎”，爻“在師中吉，無咎”，即卦辭意也。中則無過不及，所以為貞。以師而中，所以為“丈人”。故《師》六爻，唯九二“吉無咎”。

The "Collected Sayings" cites Kong Yingda's explanation: Nine in the Second (nine two) receives the favor and appointment of the sovereign, becoming the overall commander of the entire army. His responsibilities are great and his labor is heavy. If he cannot achieve military merit, it will be ominous. Therefore, there must first be "good fortune" before one can speak of "no blame" (the original text's "yan" character is likely a mistake for "ji" character). The phrase "the king three times bestows a mandate" is because he has achieved military merit, so the sovereign bestows upon him three times in the form of appointments and rewards (the original text's "gan" character is likely a mistake for "gu" character). The "Zhu Zi Yu Lue" says: "Good fortune in the army" means that by relying on the virtue of strong and upright character to command the army, one attains good fortune. It cites Hu Bingwen's statement: the Hexagram Statement says "the army is loyal, the elder man is good fortune, no blame," and the Line Statement says "good fortune in the army, no blame," which is exactly the meaning of the Hexagram Statement. To maintain the middle is to avoid excess and deficiency, hence it is called "loyal." To command the army while maintaining the middle, thus qualifies as "the elder man." Therefore, among the six lines of the "Military" hexagram, only Nine in the Second is worthy of being called "good fortune without blame."

六三，師或輿尸，凶。程傳 三居下卦之上，居位當任者也。不唯其才陰柔不中正，師旅之事，任當專一，二既以剛中之才，為上信倚，必專其事，乃有成功，若或更使眾人主之，凶之道也。“輿尸”，眾主也，蓋指三也。以三居下之上，故發此義，軍旅之事，任不專一，覆敗必矣。集說 王氏申子曰：三不中不正，以柔居剛，是小人之才弱志剛者，而居二之上，是二為主將，三躐而尸之也。凡任將不專，偏裨擅命，權不出一者，皆“輿尸”也。軍旅何所聽命乎？其取敗必矣。

The line statement for the third line (six three) says: There may be a situation in the army where many people are in charge at the same time, which is dangerous. Cheng Yi in Yichuan's Commentary on the Changes says: The sixth line three is at the top of the lower trigram, and it is in a position where it should bear responsibility. Not only is its nature soft and weak, and it is neither in the center nor in the proper position, but more importantly, military affairs must be entrusted to one person. Since the ninth line two has the quality of being strong and upright and is trusted by the ruler, it must be allowed to make decisions alone in order to achieve military success. If others are also allowed to take charge, that is the way to bring about misfortune. "Yushen" refers to many people taking charge, and this is probably referring to the sixth line three. Because the sixth line three is at the top of the lower trigram, it uses this line to explain this meaning: military affairs should not be entrusted to more than one person; failure is inevitable if they are. "Ji Shuo" cites Wang Shenzi saying: The sixth line three is neither in the center nor in the proper position, and it is a weak person who is in a position of strength, a person with weak ability but stubborn will, who is placed above the ninth line two. The ninth line two is originally the general, but the sixth line three goes beyond its rank to take charge of military affairs. Any situation where the general is not appointed alone, and subordinates issue orders without the authority being concentrated in one person, is considered "yushen." In such a case, who will the army obey? Failure is certain.

六四，師左次，無咎。本義 “左次”，謂退舍也。陰柔不中，而居陰得正，故其象如此，全師以退，賢於六三遠矣，故其占如此。程傳 師之進，以強勇也。四以柔居陰，非能進而克捷者也。知不能進而退，故“左次”。“左次”，退舍也。量宜進退，乃所當也，故“無咎”。見可而進，知難而退，師之常也。唯取其退之得宜，不論其才之能否也。度不能勝，而完師以退，愈於覆敗遠矣。可進而退，乃為咎也。《易》之發此義以示後世，其仁深矣。集說 吳氏澄曰：按兵家尚右，右為前，左為後，故八陣圖天前沖、地前沖在右，天後沖、地後沖在左。

The statement for the fourth line says: The army retreats to the left, and there is no fault. Zhu Xi's "Benyi" says: "Left retreat" means the army withdraws and takes up position. The sixth line is a yin line in a yin position, but it is "in the right position" and thus correct. Therefore, the image is as such; being able to preserve the army while retreating is much wiser than the third line, hence the judgment is as such. Cheng Yi's "Yichuan Commentary on the Changes" says: The army advances by being strong and brave, but the fourth line, being a yin line in a yin position, is not someone who can advance and win. Knowing that advancing is not possible and choosing to retreat voluntarily, it is said "left retreat" — "left retreat" means the army withdraws and takes up position. Assessing the situation to decide whether to advance or retreat is exactly what should be done, hence "no fault." When something is feasible, advance; when difficulties are recognized, retreat. This is the usual practice in warfare; here, only the appropriateness of the retreat is taken into account, without commenting on whether the person's ability is sufficient. If one estimates that a battle cannot be won and preserves the army by retreating, it is far better than a total defeat. If one can advance but retreats, that would be considered a fault. The "Zhou Changes" reveals this principle to future generations, showing a truly benevolent intention. The "Jishuo" cites Wu Cheng's view: In military arrangements, the right is considered honorable, with the right representing the front and the left representing the rear. Therefore, in the eight formation diagrams, the heavenly front and earthly front are placed on the right, while the heavenly rear and earthly rear are placed on the left.

六五，田有禽，利執言，無咎，長子帥師，弟子輿尸，貞凶。本義 六五用《師》之主，柔順而中，不為兵端者也。敵加於己，不得已而應，故為“田有禽”之象，而其占利以摶執而無咎也。“言”，語辭也。“長子”，九二也。“弟子”，三四也。又戒占者專於委任，若使君子任事，而又使小人參之，則是使之“輿尸”而歸，故雖貞而亦不免於“凶”也。

The line statement for the fifth line says: In the fields there are wild animals causing harm; it is appropriate to hunt and capture them, without error. If the eldest son leads the army, but if the disciples are allowed to take charge together, even if they remain upright, it will result in misfortune. Zhu Xi's "Original Meaning" says: The fifth line is the master who mobilizes the army, gentle and centered, unwilling to initiate conflict. When enemies attack, the army is only called upon in response, so the image of "fields with wild animals" is taken, indicating that it is appropriate to strike and capture without error. "言" is a particle. "Eldest son" refers to the second line, "disciples" refers to the third and fourth lines. This line also warns the person divining the hexagram to appoint one person exclusively. If a gentleman is entrusted with responsibility but a petty person is allowed to interfere, it is like having the army return with corpses, so even if they remain upright, they cannot avoid "misfortune."

程傳 五君位，興《師》之主也，故言興師任將之道。師之興，必以蠻夷猾夏寇賊奸宄，為生民之害，不可懷來，然後奉辭以誅之。若禽獸入于田中，侵害稼穡，於義宜獵取，則獵取之。如此而動，乃得“無咎”。若輕動以毒天下，其咎大矣。“執言”，奉辭也，明其罪而討之也。若秦皇漢武，皆窮山林以索禽獸者也，非“田有禽”也。任將授師之道，當以長子帥師。二在下而為師之主？“長子”也，若以弟子眾主之，則所為雖正亦凶也。“弟子”，凡非長者也。自古任將不專而致覆敗者，如晉荀林父邲之戰，唐郭子儀相州之敗是也。

Cheng Yi's Commentary on the Changes says: the line Six in the Fifth is in the position of the ruler, and is the one who initiates military action, so this line discusses the principles of initiating warfare and appointing generals. Warfare is initiated only when the four directions' barbarians invade the Huaxia, or bandits and villains harm the people, and the policy of gentle persuasion has failed, then only after this is the name of punitive action taken to eliminate them. This is like wild animals entering a field and destroying crops; by reason, they should be hunted. Only by acting in this way can one achieve 'no blame'; if one rashly initiates warfare and harms the world, the guilt is great. 'Zhi Yan' means to hold a formal declaration, openly stating the faults of the other party and then launching an attack. Examples such as Qin Shi Huang and Han Wu Di are those who search through mountains and forests for animals, not those who have animals in their fields. The method of appointing generals and granting military authority should be entrusted to the 'eldest son'. The line Nine in the Second, though in a lower position, becomes the commander of the entire army, which is called the 'eldest son'; if the 'disciples' are allowed to share command, even if the actions are just, they will be dangerous. 'Disciples' refer generally to those who are not the eldest son. Since ancient times, those who failed to entrust command exclusively to one person have led to defeat, such as the failure of Xun Lin Fu in the Battle of Bie during the Spring and Autumn period, and the defeat of Guo Ziyi in Xiangzhou during the Tang dynasty.

集說孔氏穎達曰：陰不先唱，柔不犯物，犯而後應，故往即有功。猶如田中有禽而來犯苗，若往獵之則無咎過。《朱子語類》：問；《易》爻取義，如《師》之五“長子帥師”，乃是本爻有此象，又卻說“弟子輿尸”，何也？曰：此假設之辭也，言若“弟子輿尸”則“凶”矣。問：此例恐與“家人嗃嗃”而繼以“婦子嘻嘻”同。曰：然。

The "Collected Sayings" cites Kong Yingda's explanation: Yin does not take the initiative to lead, and the soft does not actively attack others; it waits until the other party attacks before responding, thus going to war can result in success. This is like having wild animals damaging the crops in the field; going to hunt them is not wrong. The "Zhu Zi Yu Lue" records: someone asked, regarding the meaning of the line statements in the "Zhou Yi," for example, in the "Military" hexagram, line six in the fifth says "the eldest son leads the army," which is indeed the image of this line; but then it says "the younger son brings the corpse," why is that? Zhu Xi answered: this is a hypothetical statement, meaning that if it were "the younger son brings the corpse," it would be ominous. Another question was asked: this style might be similar to the "Family" hexagram, which first says "the family is stern," then says "the wife and children laugh," is that the same kind? Zhu Xi answered: exactly.

蔣氏悌生曰：“輿尸”，《程傳》訓眾主，朱《義》訓撓敗。但訓作眾主，則與“長子帥師”為反對，其義尤切。禽在山林，固無事子獵取，今入于田，則害我禾稼，畋而執之宜也。“長子帥師”可也。又使弟子眾生之，是自取凶咎也。蔡氏清曰：“田有禽利執言”，是“師貞”意。“長子帥師”，是“丈人”意。

Quoting Jiang Tisheng's statement: "Yushishi" (carrying corpses), Cheng Yi in his Yichuan Commentary on the Changes interprets it as everyone sharing in the leadership, while Zhu Xi in his Benyi interprets it as a defeat with corpses being brought back. Interpreting it as everyone sharing in the leadership actually forms a contrast with "Changzi Shuai Shi" (the eldest son leading the army), making the meaning more appropriate. Wild animals staying in the mountains and forests do not need to be hunted; now they have entered the fields and trampled my crops, so hunting and capturing them is justified. It is appropriate for the eldest son to lead the army, but if the disciples also share in the leadership (the original text "zhongshengzhi" should be "zhongzhu zhi"), then it would be self-inflicted misfortune. Quoting Cai Qing's statement: "Tian you qin, li zhi yan" (the field has game, advantageous to take the initiative in speech) refers to the hexagram statement "Shi Zhen" (the army remains firm); "Changzi Shuai Shi" (the eldest son leading the army) refers to the hexagram statement "Zhangren" (the elder man).

上六，大君有命，開國承家，小人勿用。本義 《師》之終，順之極，論功行賞之時也。坤為土，故有“開國承家”之象。然小人則雖有功，亦不可使之得有爵土，但優以金帛可也。戒行賞之人，於小人則不可用此占，而小人遇之，亦不得用此爻也。

The line statement for the sixth line at the top says: The Son of Heaven issues decrees, bestows fiefs upon feudal lords, and appoints officials, but commoners should not be employed. Zhu Xi's "Original Meaning" states: The sixth line at the top marks the end of the "Military Campaign" hexagram, and also represents the extreme of the earth's yielding nature. It is the time for rewarding merit. In the hexagram, the earth represents land, so there is an image of "establishing a state and continuing a family." However, even though commoners may have achieved merit, they should not be granted titles or fiefs; they should only be generously rewarded with gold and silk. This serves as a warning to those who bestow rewards: they should not apply this line statement to commoners; and those who themselves draw this line should not take it as a self-justification.

程傳 上，《師》之終也，功之成也，大君以爵命賞有功也。“開國”，封之為諸侯也。“承家”。以為卿大夫也。“承”，受也。小人者雖有功，不可用也，故戒使勿用。師旅之興，成功非一道，不必皆君子也，故戒以小人有功不可用也，賞之以金帛祿位可也，不可使有國家而為政也。小人平時，易致驕盈，況挾其功乎？漢之英彭所以亡也，聖人之深慮遠戒也。此專言師終之義，不取爻義，蓋以其大者。若以爻言，則六以柔居順之極，師既終而在無位之地，善處而無咎者也。

Cheng Yi's Commentary on the Changes says: The sixth line at the top is the conclusion of the hexagram of the Army, and it is the time when military achievements have been completed. The Son of Heaven uses titles and appointments to reward those who have rendered meritorious service. "Establishing a state" means granting him the position of a feudal lord, and "succeeding the family" means appointing him as a minister or a great officer. "Succeeding" refers to receiving a position. Although small persons may have meritorious service, they should not be employed, hence the warning "do not use them." In warfare, the ways of achieving merit are not limited to one, and those who exert effort may not necessarily be gentlemen. Therefore, the warning is that even if small persons have meritorious service, they should not be employed. It is acceptable to reward them with gold, silk, salary, and official positions, but they should not be granted a feudal state or territory to govern. Small persons are already prone to arrogance and self-satisfaction in ordinary times, and how much more so when they have achieved military success? The downfall of Ying Bu and Peng Yue in the early Han dynasty was precisely due to this reason. This is the profound concern and warning of the sage. This passage specifically discusses the principles concerning the conclusion of military campaigns, and it does not derive meaning from the line position, because it refers to a broader level. If we consider only the line position, the sixth line at the top, being a yin and flexible line at the extreme of the earth's yielding, has the war already ended and is located in an unoccupied position, which is a skillful way of self-positioning without error.

集說 《朱子語類》云：“開國承家，小人勿用”，舊時說只作論功行賞之時，不可及小人。今思它既一例有功，如何不及它得？看來“開國承家”一句，是公共得底，未分別君子小人在。“小人勿用”，則是勿更用它與之謀議經畫耳。漢光武能用此義，自定天下之後，一例論功行封，其所以用之在左右者，則鄧禹耿弇賈複數人，它不與焉。此義方思量得如此，未曾改入《本義》，且記取。

The "Ji Shuo" cites the "Zhu Zi Yu Lue" saying: regarding the phrase "Establishing a country and continuing the family, do not employ petty men," I used to interpret it as referring to the time of rewarding meritorious deeds, where petty men were not given rewards. Now, upon reconsidering, if they have equally merited, how could they be excluded from rewards? It seems that the phrase "Establishing a country and continuing the family" refers to something common to all, not yet distinguishing between the virtuous and the petty. The phrase "do not employ petty men" means that they should no longer be used to jointly plan and manage state affairs. The Han Guangwu Emperor could apply this meaning: after the world was pacified, everyone was rewarded according to their merits, but those left by his side to participate in confidential affairs were only Deng Yu,耿弇, and Jia Fu, while the rest were not included. This meaning is something I have recently considered, but I have not yet revised it into the "Ben Yi," so I merely record it here.

趙氏汝楳曰：“大君”，六五也。周官軍將皆命卿，“開國”者，出卦為諸侯，師帥皆中大夫，旅帥皆下大夫。“承家”者，大夫之采邑。又曰：知勇之人，不能皆全材，用於戎行，有將師節制於上，未見其害。今為國為家，有民人，有社稷，則不可屬之小人。

He refers to "da jun" as "Six in the Fifth." According to the official system of the "Zhou Li," military commanders were all appointed by high officials, and "kai guo" means going out to be enfeoffed as a feudal lord (the original text "chu gua" should be "chu feng"); the commander of the army was a middle great officer, and the commander of the company was a lower great officer, and "cheng jia" refers to the fief of the great officer. He also said that a person with wisdom, strategy, courage, and strength may not necessarily be a well-rounded talent; when they are placed among the ranks, with superiors commanding them, there would be no obvious harm. Now, when taking charge of the state and the fief, with the people below and the state above, it cannot be entrusted to a petty person.

胡氏炳文曰：初，《師》之始，故紀其出師而有律，上，《師》之終，故紀其還師而賞功，六爻中，將兵將將，伐罪賞功，靡所不載。末曰“小人勿用”，則又戒辭也。雖然，亦在於謹其始焉耳。曰“丈人”，曰“長子”，用以行師者得其人。及其“開國承家”，自不至於用小人矣。

Quoting Hu Bingwen, the beginning line, "Initial Six," refers to the start of the "Military Campaign" hexagram, thus recording the necessity of having discipline and order when going to war; the top line, "Six at the Top," refers to the conclusion of the hexagram, thus recording the discussion of rewarding merit after returning from battle. Among the six lines, there are provisions for commanding soldiers, controlling generals, punishing criminals, and rewarding meritorious deeds. Finally, it says, "Do not use petty people," which is another form of warning. Nevertheless, the key remains to be cautious from the beginning. The hexagram statement says "an elder man," and the line statement says "the eldest son." As long as the person chosen to lead the military is appropriate, when it comes to "establishing a state and continuing the family line," it will naturally not be necessary to resort to petty people.

林氏希元曰：小人立功，不得不一例賞以爵邑。若一例賞以爵邑，又恐播惡於眾，不若於行《師》之初，不用之為愈也。故《象傳》謂其“必亂邦”，彖辭於師貞之下，即言宜用丈人，五爻之辭又戒用“弟子”，即此意也。師之始既言之，師之終而復言，正戒人當謹於其始也。

Quoting Lin Xi Yuan, it says that when a petty person has achieved some merit, he must be given a title and territory by convention; but giving him a title and territory by convention may lead him to spread his evil deeds among the people, so it would be better not to use him from the beginning. Therefore, the Small Image Commentary says of such a person, "He will surely cause chaos in the state." The Tai Ji Statement, following "Teacher's sincerity," immediately mentions the use of "the elder," and the line statement of the fifth line also warns against using "the disciple." This is the same meaning. It has already been mentioned at the beginning of the military campaign and again at the end, serving as a warning to be cautious from the very start.

案 “小人勿用”，非既用而不封，亦非既封而不用，乃是從初不用，所謂丈人吉弟子凶者，自其出師之始而已然也。胡氏林氏之說，皆合卦意。但此處小人勿用，小人

Li Guangdi remarked: The phrase "small men should not be used" does not mean that one should have used them and then not rewarded them, nor does it mean that one should have rewarded them and then not appointed them again. Rather, it means that from the very beginning they should not be used. The Hexagram Statement says "the elder is auspicious," and the Line Statement says "the disciple is inauspicious," which have already been determined from the very beginning of the military campaign. The interpretations of Hu Bingwen and Lin Xiyuan both conform to the overall meaning of the hexagram. As for the present statement that "small men should not be used," small men... (the original commentary below is missing in the text)

程傳 《比序卦》：“眾必有所比，故受之以比。”比，親輔也。人之類必相親輔，然後能安，故既有眾則必有所比，《比》所以次《師》也。為卦上坎下坤，以二體言之，水在地上，物之相切比無間，莫如水之在地上，故為《比》也。又眾爻皆陰，獨五以陽剛居君位，眾所親附，而上亦親下，故為《比》也。

Cheng Yi in Yichuan's Commentary on the Changes says: The "Sequence of Hexagrams" explains the order of the hexagram of "Comparison": "When people are numerous, they must have someone to rely on, so the hexagram of "Military Campaign" is followed by the hexagram of "Comparison." "Comparison" means to be close and assist. Human beings must rely on and assist each other in order to achieve stability; therefore, once there are many people, there must be someone to rely on, which is why the hexagram of "Comparison" comes after the hexagram of "Military Campaign." In terms of the structure of the hexagram, the upper trigram is Kan (Water) and the lower trigram is Kun (Earth): water covering the earth, with all things on the earth fitting together without any gaps, nothing is closer than water on the earth, hence the name "Comparison." Furthermore, all the lines in the hexagram are yin lines, except for the nine in the fifth position, which is a yang line occupying the position of a ruler, being relied upon by all, and also drawing close to the lower yin lines, hence the name "Comparison."

比，吉，原筮元永貞，無咎。不寧方來，後夫凶。本義 “比”，親輔也。九五以陽剛居上之中，而得其正，上下五陰，比而從之，以一人而撫萬邦，以四海而仰一人之象。故筮者得之，則當為人所親輔。然必再筮以自審，有元善長永正固之德，然後可以當眾之歸而“無咎”。其未比而有所不安者，亦將皆來歸之。若又遲而後至，則此交已固，彼來已晚，而得“凶”矣。若欲比人，則亦以是而反觀之耳。

The Hexagram Statement says: "The Hexagram of Approach," which is auspicious. One should first examine the origin and then cast the divination again. Only when one possesses the virtues of primordial goodness, enduring longevity, and firm rectitude will there be no mistakes. Previously unstable states will come to submit, but those who arrive late will meet misfortune. Zhu Xi's "Original Meaning" states: "Approach" means to be close and assist. The line Nine in the Fifth, being a strong yang line in the center of the upper trigram, is both "in the center" and "in the proper position." All five yin lines above and below come close and obey, symbolizing a single person pacifying myriad states and the four seas looking up to one person. Therefore, if one receives this hexagram in divination, they should be able to gain the attachment of others. However, one must cast the divination again to examine oneself, ensuring that one truly possesses the three virtues of "primordial" goodness, "eternal" duration, and "firm" rectitude, before being able to bear the attachment of many without blame. Those who have not yet submitted and are still unsettled will eventually come to submit. But if they delay and arrive late, by then the connection has already become firm, and their late arrival will result in misfortune. If one wishes to approach others, one should also examine oneself according to this principle in reverse.

程傳 “比”，吉道也。人相親比，自為古道，故《雜卦》云“比樂師憂”。人相親比，必有其道，苟非其道，則有悔咎，故必推原占決其可比者而比之。“筮”，謂占決卜度，非謂以蓍龜也。所《比》得“元永貞”則“無咎”。“元”，謂有君長之道，“永”，謂可以常久。“貞”，謂得正道。上之比下，必有此三者，下之從上，必求此三者，則“無咎”也。

Cheng Yi in Yichuan's Commentary on the Changes says: "Bi" refers to the principle of auspiciousness. People naturally forming close relationships has always been the common way since ancient times, so the Miscellaneous Commentary on the Changes says "Bi is joy, and military action is sorrow" —— being close to others is a joyful matter, while using military force is a matter of sorrow. When people form close relationships, they must have proper means. If they do not follow the right path, they will bring regret and mistakes. Therefore, one must investigate the origin and carefully determine who can be close to, before forming such relationships. Here, the term "shì" refers to judgment and consideration, not actually using yarrow stalks or turtle shells for divination. The object one forms a close relationship with must possess "yuan, yong, zhen" in order to avoid misfortune. "Yuan" refers to possessing the virtue of a ruler, "yong" refers to being able to last long, and "zhen" refers to following the correct path. Those in a position of authority who form close relationships with those below must possess these three qualities; those in a lower position who follow those above must also seek these three qualities in their superiors, in this way avoiding misfortune.

人之不能自保其安寧，方且來求親比，得所比則能保其安。當其不寧之時，固宜汲汲以求比，若獨立自恃，求比之志，不速而後，則雖夫亦“凶”矣。夫猶凶，況柔弱者乎。“夫”，剛正之稱。《傳》曰：子南夫也。又曰：是謂我非夫。凡生天地之間者，未有不相親比而能自存者也，雖剛強之至，未有能獨立者也。《比》之道，由兩志相求。兩志不相求則睽矣。君懷撫其下，下親輔於上，親戚朋友鄉黨皆然，故當上下合志以相從。苟無相求之意，則離而凶矣。大抵人情相求則合，相持則睽，相持相待莫先也。人之相親固有道，然而欲比之志不可緩也。

Cheng Yi continued to say: people lose their own peace and then come to seek attachment; once they find an object to attach to, they can preserve their peace. When in a state of unrest, one should urgently seek attachment; if one is isolated and self-reliant, and does not quickly seek attachment, falling behind others, then even a strong man will be 'dangerous'. A strong man is still dangerous, let alone the weak. 'Fu' refers to a strong and upright person. The Zuo Zhuan says 'Zi Nan Fu also' and 'this is called me not being Fu', using this meaning. All beings in the world are not able to survive alone without mutual attachment; even if one is extremely strong, there is no way to survive alone. The principle of 'Bi' lies in both sides seeking each other's hearts; if both sides do not seek each other, they become estranged. The superior ruler shows kindness and安抚 the people below, and the people below attach themselves and assist the superior ruler. Kinship, friendship, and neighbors are also like this. Therefore, the superior and inferior should be united in heart and follow each other. If neither side has the intention of seeking harmony, they will scatter and lead to danger. Generally speaking, human feelings are harmonious when they seek each other, and estranged when they are rigid and hold on. Being rigid and hesitant is most undesirable. People naturally seek to be close to each other, but the intention to seek attachment must not be delayed for a moment.

集說 郭氏雍曰：一陽之卦得位者，《師》、《比》而已，得君位者為《比》，得臣位者為《師》。馮氏椅曰：《萃》與《比》。下體坤順同，上體水澤不相遠，唯九四一爻，有分權之象，故“元永貞”言子五；比下無分權者，故“元永貞”言於卦。義各有在也。胡氏一桂曰：六十四卦，唯《蒙》、《比》以筮言。《蒙》貴初而《比》貴原者，蓋發蒙之道，當視其“初筮”之專誠；顯比之道，當致其“原筮”而謹審，所以不同也。

"Ji Shuo" cites Guo Yong's view: among the sixty-four hexagrams, only the hexagrams with a single yang line that occupies the central position are "Shi" and "Bi". The yang line occupying the ruler's position is in "Bi", while the yang line occupying the minister's position is in "Shi". "Ji Shuo" also cites Feng Yi's view: "Cui" and "Bi" share the same lower trigram, which is "Kun" (Earth), and their upper trigrams, one being "Zhe" (Lake) and the other "Shui" (Water), are also similar. However, "Cui" has an additional line "Jiu Si" which symbolizes the division of authority, so "Cui" associates "Yuan Yong Zhen" with "Jiu Wu" line. In contrast, "Bi" has no line that divides authority, so it associates "Yuan Yong Zhen" with the hexagram statement. Each of these interpretations has its own reasoning. "Ji Shuo" also cites Hu Yi Gui's view: among the sixty-four hexagrams, only "Meng" and "Bi" use divination to form their statements. "Meng" emphasizes "Chu Shi" (first divination) while "Bi" emphasizes "Yuan Shi" (original divination), because the method of enlightening the ignorant depends on the sincerity and focus of the seeker's initial inquiry. Meanwhile, the method of sincere attachment requires careful examination through repeated divination, hence the difference between the two.

初六，有孚比之，無咎。有孚盈缶，終來有它吉。本義 《比》之初貴乎有信，則可以“無咎”矣。若其充實，則又有它吉也。程傳 初六，《比》之始也。相比之道，以誠信為本，中心不信而親人，人誰與之？故《比》之始，必有孚誠，乃“無咎”也。“孚”，信之在中也。誠信充實於內，若物之盈滿於缶中也。“缶”，質素之器，言若缶之盈實其中，外不加文飾，則終能來有它占也。“它”，非此也，外也。若誠實充於內，物無不信，豈用飾外以求比乎？誠信中實，雖它外皆當感而來從。孚信，《比》之本也。

The line statement for the first line (Initial Six) says: With sincerity in the heart, one approaches others and will not have any faults; when sincerity is full and abundant, like a jar filled to the brim, it will eventually bring unexpected good fortune. Zhu Xi's "Benyi" states: The beginning of the "Bi" hexagram values sincerity. With sincerity, one can avoid blame; if sincerity is full and abundant, there will also be extra good fortune. Cheng Yi's "Yichuan Commentary on the Changes" says: The first line is the beginning of the "Bi" hexagram. The way of mutual approach relies on sincerity as its foundation. If one's heart lacks sincerity yet approaches others, who would be willing to associate with him? Therefore, the beginning of approach must be based on sincerity to avoid blame. "Fu" refers to sincerity existing in the heart. When sincerity is full within, it is like something filling a jar. A jar is a simple and unadorned vessel, meaning that sincerity is full within and does not need to embellish its exterior, and thus will eventually bring extra good fortune (the original text says "ta zhan" but should be "ta ji"). "Ta" refers to something outside or beyond. If sincerity is full within, others will not doubt it, so why would one need to embellish the exterior to seek others' approach? When sincerity is in the middle and solid, even those who originally have no connection will be moved and come to follow. Sincerity is the fundamental principle of the "Bi" hexagram.

集說 鄭氏汝諧曰：五為《比》之主，初最遠而非其應，何以有吉義？蓋幾生於應物之先，而誠出於志之未變，故以信求比，何咎之有？“盈”，充也。“缶”，素器也。居下而位卑，擴吾之信以充之，雖遠而非其應，終必應而“有它吉”矣。“有它吉”者，非期於必得而得之也。胡氏炳文曰：與人交止於信。親比之初，能有誠信，所以比之“無咎”。及其誠信充實，則非特無咎，又“有它吉”。初六不與五應，故曰“有它”。《大過》九四、《中孚》初九皆曰“有它”，彼則戒其有它向之心，此則許其有它至之吉也。

"Ji Shuo" cites Zheng Ruoxie's view: Nine in the Fifth is the main line of the "Bǐ" hexagram. Initial Six is farthest from it and does not form a "response" with it. Then why is there a meaning of good fortune? Because the beginning of things arises before engaging with external matters, and sincere intention comes from the mind before it changes. Therefore, using sincerity to seek attachment, how could there be any fault? "Ying" means fullness, and "fǒu" is a simple vessel. Initial Six is in a low position and has a humble status, only focusing on expanding sincerity to fill it up. Although it is far from Nine in the Fifth and not its proper response, it will ultimately receive a response and "have good fortune." The phrase "have good fortune" does not mean that one must seek it with a single-minded desire to obtain it. Citing Hu Bingwen's view: In relating with people, it all comes down to the character of sincerity. At the beginning of attachment, having sincerity leads to "no blame"; when sincerity is fully filled, it is not only without blame but also "has good fortune." Initial Six does not correspond with Nine in the Fifth, hence the phrase "have it." The "have it" also appears in "Dà Guò" Nine in the Fourth and "Zhōng Fú" Initial Six. In those two cases, it warns against developing thoughts of turning to others, but here it grants unexpected good fortune.

六二，比之自內，貞吉。本義 柔順中正，上應九五，自內比外，而得其正，吉之道也。占者如是，則正而吉矣。程傳 二與五為正應，皆得中正，以中正之道相比者也。二處於內，“自內”，謂由己也。擇才而用，雖在乎上，而以身許國，必由於己，己以得君道合而進，乃得正而古也。以中正之道，應上之求，乃自內也，不自失也。汲汲以求比者，非君子自重之道，乃自失也。集說 梁氏寅曰；二與五為比，由內而比外者也。凡“貞吉”，有爻之本善者，有爻非貞而為之戒者。此曰“貞吉”，爻之本善也。言自內比外而得其正，是以吉也。谷氏家傑曰：自內之所有者以比之，達不變塞也。即此是正，故“吉”。

The line statement for the second line (Six in the Second) says: To approach from within, to maintain uprightness and gain good fortune. Zhu Xi's "Original Meaning" states: The second line is gentle and compliant and also "upright and proper." It connects upward with the fifth line (Nine in the Fifth), approaching from the inner trigram to the outer trigram, thus aligning with the right path, which is a favorable course. If one divines in this way, they will maintain uprightness and gain good fortune. Cheng Yi's "Yichuan Commentary on the Changes" says: The second line and the fifth line are "correctly corresponding." Both lines are in the center and upright, using the principle of uprightness and propriety to approach each other. The second line is in the inner trigram, and "self from within" means acting on one's own initiative. Selecting and employing talent, although the authority lies with the superior, the commitment to the country must come from oneself. When one is employed by a wise ruler and shares the same principles, this is both upright and favorable. (The original text says "and ancient" but should be "and favorable.") Responding to the ruler's summons with the principle of uprightness and propriety is called "self from within," meaning not losing oneself. Urgently seeking others to approach is not the way of a gentleman to maintain self-respect; that is called losing oneself. "Collected Sayings" cites Liang Yin, saying: The second line and the fifth line approach each other, with the second line approaching from the inner trigram to the outer trigram. Any line statement that says "uprightness and good fortune" may refer to the line itself being good, or to a line that is not upright but is used to warn. In this case, saying "uprightness and good fortune" refers to the line itself being good, meaning approaching from within to align with the right path, thus gaining good fortune. It also cites Gu Jiajie, saying: Using one's own inner qualities to approach others is what the "Zhongyong" refers to as achieving success without changing one's conduct in times of hardship. This itself is upright, hence favorable.

六三，比之匪人。本義 陰柔不中正，承、乘、應皆陰，所比皆非其人之象，其占大凶，不言可知。程傳 三不中正，而所比皆不中正，四陰柔而不中，二存應而比初，皆不中正，“匪 集說 王氏弼曰：四自外比，二為五應，近不相得，遠則無應，所與比者，皆非己親，故曰“比之匪人”。《朱子語類》云：初應四，為比得其人。二應五，亦為比得其人。唯三乃應上，上為比之無首者，故為“比之匪人”也。趙氏彥肅曰：初比於五，先也。二應也，四承也，六三無是三者之義，將不能比五矣。

The line statement for the third line says: The亲近 is not to the right person. Zhu Xi's "Benyi" states: The third line is阴 and柔, not in the center, and not in the proper position. What it receives, what it rides over, and what it corresponds to are all阴 lines, which is the image of not being able to亲近 the right person; the divination indicates great misfortune, which is clear without further explanation. Cheng Yi's "Yichuan Commentary on the Changes" says: The third line is neither in the center nor in the proper position, and what it亲近 is also neither in the center nor in the proper position—six four is阴 and柔, not in the center, and six two has a proper correspondence but is compared with six one, which are all neither in the center nor in the proper position; "not... " (the original text here is missing). "Ji Shuo" cites Wang Bi's saying: Six four, from the outer trigram, goes to亲近 nine five, six two is the proper correspondence of nine five. Nearby, these two lines do not correspond with six three; far away, there is no corresponding line, so what six three can亲近 is not its own relatives, hence saying "not亲近 the right person." "Zhu Zi Yu Lue" says: Six one corresponds with nine five, which is to亲近 the right person; six two corresponds with nine five, which is also to亲近 the right person; only six three corresponds with upper six, and upper six is exactly the one "without a leader," hence becoming "not亲近 the right person." Citing Zhao Yansu's saying: Six one亲近 nine five by being ahead; six two is the proper correspondence of nine five; six four closely follows nine five. Six three has none of these three conditions, so it seems unable to亲近 nine five.

六四，外比之，貞吉。本義 以柔居柔，外比九五，為得其正，吉之道也。占者如是，則正而吉矣。程傳 四與初不相應而五比之，外比於五，乃得貞正而吉也。君臣相比，正也。相比相與，宜也。五剛陽中正，賢也。居尊位，在上也。親賢從上，比之正也，故為“貞吉”。以六居四，亦為得正之義。又陰柔不中之人，能比於剛明中正之賢，乃得正而吉也。又比賢從上，必以正道則吉也。數說相須，其義始備。

The fourth line statement says: going outward to attach to others, maintaining uprightness leads to good fortune. Zhu Xi's "Benyi" states: the sixth line at the fourth position, being a yin and flexible line in a yin and flexible position, attaches outwardly to the ninth line at the fifth position, thus being "in the right position" and upright, which is a favorable path; if someone divining the hexagram follows this, they will maintain uprightness and gain good fortune. Cheng Yi's "Yichuan Commentary on the Changes" says: the sixth line at the fourth position does not correspond with the first line at the beginning, but the ninth line at the fifth position is above it and relates to it; by attaching outwardly to the ninth line at the fifth position, it attains uprightness and good fortune. Mutual attachment between ruler and minister is upright; mutual attachment and interaction are appropriate. The ninth line at the fifth position is yang and strong, upright and correct, being a virtuous person; it also occupies a high position, being the superior. Approaching virtuous people and following the sovereign is the proper way of attachment, hence it is said "upright and good fortune." The sixth line, being a yin line, occupying the fourth position, a yin position, also contains the meaning of being "in the right position" and upright. Moreover, a person of yin and weakness can attain uprightness and good fortune by attaching to a strong, wise, upright and correct virtuous person. Also, attaching to virtuous people and following the sovereign must follow the proper path to be good fortune. These several meanings complement each other, making the meaning of "upright and good fortune" complete.

集說 易氏祓曰：《易》以上卦為外，下卦為內，而二體亦各有內外。四與五同體，而言外比者，亦所以比五也。李氏過曰：二與四皆比於五，二應五，在卦之內，故言比之自內；四承五，在卦之外，故言外比之。外內雖異，而得其所比，其義一也，故皆言“貞吉”。

The "Collected Sayings" cites Yi Fu's explanation: In The Zhou Changes, the upper trigram is considered external and the lower trigram internal, while each of the upper and lower trigrams also has its own internal and external aspects. Although both six four and nine five are in the upper trigram, the term "external approach" still refers to their attachment to nine five. It also cites Li Guo's explanation: both six two and six four are attached to nine five. Six two and nine five are in correspondence, and their position is within the trigram, so it is said "approaching from within." Six four is closely following nine five, and its position is outside the trigram, so it is said "external approach." Although internal and external differ, both correctly attach to the same object, and the principle is the same, so both lines say "upright good fortune."

九五，顯比，王用三驅失前禽，邑人不誡，吉。本義 一陽居尊，剛健中正，卦之群陰，皆來比己，顯其比而無私，如天子不合圍，開一面之網，來者不拒，去者不追，故為“用三驅失前禽”，而“邑人不誡”之象。蓋雖私屬亦喻上意，不相警備以求必得也。凡此皆言之道，占者如是則吉也。

The Line Statement of the Fifth Line (Nine Five): To act with brightness and sincerity in drawing close; the king uses a hunting method of driving from three sides, letting the animals that run towards him escape, and does not guard against people in his own territory, resulting in good fortune. Zhu Xi's "Original Meaning" says: The Nine Five, with a Yang line occupying the exalted position, is strong and vigorous, and "upright and just." All the Yin lines of the entire hexagram come to draw close to it. He makes the way of drawing close clear and open without private motives, just as the Son of Heaven hunts without surrounding from all sides, leaving a gap, not refusing those who come and not pursuing those who go. Therefore, it takes the image of "using three drives to let the preceding game escape" and "the people in the territory are not warned." Because even his own followers understand the mind of the sovereign, not guarding against each other to ensure the capture of game. All these speak to the way of "open comparison" (the original text has a missing character here). Those who do this when divining will have good fortune.

程傳 五居君位，處中得正，盡《比》道之善者也。人君比天下之道，當顯明其比道而已。如誠意以待物，恕己以及人，發政施仁，使天下蒙其惠澤，是人君親比天下之道也。如是天下孰不親比於上？若乃暴其小仁，違道干譽，欲以求下之比，其道亦狹矣，其能得天下之比乎？故聖人以九五盡比道之正，取三驅為喻，曰“王用三驅失前禽，邑人不誡吉”。先王以四時之畋不可廢也，故推其仁心，為三驅之禮，乃禮所謂天子不合圍也。成湯祝網，是其義也。天子之畋圍，合其三面，前開一路，使之可去，不忍盡物，好生之仁也。只取其不用命者，不出而反入者也。禽獸前去者皆免矣，故曰失前禽也。

Cheng Yi's Commentary on the Changes says: The Nine in the Fifth is in the position of a ruler, occupying the center and being upright, thus achieving the way of attachment in the most complete manner. A ruler's attachment to the world is achieved by making this way of attachment clear. For example, by sincerely treating all things, extending oneself to others, promulgating good policies, and practicing benevolence, so that the whole world benefits from his grace. This is the way for a ruler to attach the world. In this way, who in the world would not attach themselves to the ruler? If one shows off small favors and violates the correct path in order to gain reputation, hoping to win the attachment of the people, then the path is too narrow, and how could one gain the attachment of the people? Therefore, the sage considers the Nine in the Fifth to have achieved the way of attachment most properly, and uses the example of 'three drives' to illustrate this, saying 'The king uses three drives, losing the front game, the people of the city are not warned, it is auspicious.' The ancient kings considered the four seasons' hunting to be not to be abandoned, so they extended their benevolence, establishing the ritual of driving from three sides, which is the so-called practice of the Son of Heaven's hunting not surrounding from all four sides. Tang of Shang released the net and prayed, which is exactly this meaning. The Son of Heaven's hunting enclosure drives from three sides, leaving a path in front for the animals to escape, not willing to drive all the game to death, showing a compassionate heart towards life; only capturing those that do not obey the driving, that is, those that do not run away but instead run towards the enclosure. The animals that run away are all spared, hence 'losing the front game.'

王者顯明其比道，天下自然來比。來者撫之，固不煦煦然求比於物。若田之三驅，禽之去者，從而不迫，來者則取之也。此王道之大，所以其民暤暤而莫知為之者也。邑人不誡吉，言其至公不私，無遠邇親疏之別也。邑者，居邑，《易》中所言邑皆同。王者所都，諸侯國中也。誡，期約也。待物之一，不期誡於居邑，如是則吉也。聖人以大公無私治天下，於顯比見之矣。非唯人君比天下之道如此，大率人之相比莫不然。以臣於君

Cheng Yi continued to say: A sovereign who makes the way of being close to others clear and open will naturally have the world come to him. Those who come should be comforted, and there is no need to be overly polite and seek people's closeness everywhere. It is like hunting with three sides driving the animals; those that wish to go away are let go without being forced, and those that wish to come are captured. This is precisely the grandeur of the Way of the King, so the people live in a broad and contented way without knowing who has made them so. "The people of the town do not need to make a prior agreement of good fortune" means that he is extremely impartial and free from partiality, without distinguishing between near and far, close and distant. "Town" refers to the place where one resides, and in the Zhou Changes, whenever the term "town" is used, it refers to this meaning, meaning the capital of the king or the capital of the feudal lords. "Agreement" means making a prior arrangement. Treating everyone equally, without making prior arrangements in the town with people, this is considered auspicious. The sage governs the world with great impartiality, and this can be seen in the line "Manifesting the comparison." Not only does the sovereign drawing the world close need to do this, but in general, when people are close to each other, they also do not do otherwise. As for the subject's relationship with the sovereign... (the original text here is missing)

集說 《朱子語類》：問：伊川解“顯比王用三驅失前禽”所謂來者撫之，去者不追，與失前禽而殺不去者，所譬頗不相類，如何？曰：田獵之禮，置旃以為門，刈草以為長圍。田獵者，自門驅而入，禽獸向我而出者皆免，唯被驅而入者皆獲，故以前禽比去者不追。獲者譬來則取之，大意如此，無緣得一一相似。伊川解此句不須疑，但邑人不誡吉一句似可疑，恐《易》之文義不如此耳。又云：“邑人不誡”，如有間無聲，言其自不消相告誡，又如歸市者不止、耕者不變相似。

The "Ji Shuo" cites "Zhu Zi Yu Le" (The Sayings of Master Zhu): Someone asked, Cheng Yi explained "Xian Bi, Wang Yun San Qu Shi Qian Qin" as meaning that those who come are pacified and those who go are not pursued. However, the two metaphors of "losing the front game" and killing those who refuse to leave seem inconsistent. Zhu Xi replied: The ritual of hunting involves setting up flags as gates and clearing weeds to form a long enclosure. Hunters drive animals from the gate inward, and those that run toward the hunters are captured, while those that run away are spared. Therefore, "front game" is used to refer to those who go without being pursued, and the captured ones are used to refer to those who come and are taken. This is the general idea, but it is not possible to have every detail correspond exactly. Cheng Yi's explanation of this sentence should not be doubted, but the phrase "Yiren Bu Jie Ji" seems questionable. Perhaps the meaning of the Zhou Yi is not as such. He also said: "Yiren Bu Jie" is like having movement but no sound, meaning they naturally do not need to warn each other. It is also like people going about their business at a market or farmers working in the fields as usual.

胡氏炳文曰：諸陰爻皆言比之，陰比陽也。五言顯比，陽為陰所比也。《師》、《比》之五，皆取田象。師之“田有禽”，害物之禽也。《比》之“失前禽”，背己之禽也。在《師》則執之，王者之義也。在《比》能失之，王者之仁也。梁氏寅曰：九五陽剛中正，為《比》之主。陽剛則明而不暗，中正則公而不私，此其所以為“顯比”也。以象言之，如田狩而“用三驅失前禽”，來者不拒，去者不追，此上之比下也，固“顯比”也。比下既得其道，則雖私屬亦唯上意，而不待告誡，此下之比上也，亦“顯比”也。上下之相比，同一顯明之道，又安有不吉乎？

Quoting Hu Bingwen, the "Bibi" hexagram has each yin line saying "to compare," meaning the yin lines are approaching the yang lines. Only the ninth line five says "manifest comparison," meaning the yang line is being approached by the many yin lines. Both the "Shi" and "Bibi" hexagrams use the image of hunting, with the "Shi" hexagram's "there are game in the fields" referring to wild animals that destroy crops, while the "Bibi" hexagram's "losing the game ahead" refers to animals running away from me. In the "Shi" hexagram, capturing them is the righteousness of the ruler; in the "Bibi" hexagram, letting them go is the benevolence of the ruler. Quoting Liang Yin, the ninth line five is the main line of the "Bibi" hexagram, being yang and upright. Yang is bright and not dark, upright is fair and without bias, which is why it is called "manifest comparison." As explained in the upper part, it is like hunting with the three drives, not refusing those coming and not chasing those going away. This is the ruler being approached by the people, which is "manifest comparison." Since the people approaching the ruler is in accordance with the right way, then even the ruler's own subjects only follow the ruler's will without prior instruction, which is also "manifest comparison." The people and the ruler mutually approach each other, following the same bright path, how could it not be auspicious?

林氏希元曰：顯與隱對。光明正大，而無隱伏回曲闇昧褊窄者，顯也。隱伏回曲闇昧褊窄，而不光明正大者，隱也。王者以父母天下為職，生養教誨，但知吾分所當為，盡其道而為之，至於民之感恩與否，則聽其在彼，初不屑屑焉暴其私恩小惠，違道干譽，以求百姓之我親。此其施為舉措，何等光明正大？而豈有隱伏回曲闇昧褊窄之病？故謂之顯比。譬如王者解一面之網，用三驅之田，禽獸向我而入者取之，背我而前去者則失之，初不求於必得。至於私屆亦喻上意，不相警備以求必得焉。夫王用三驅失前禽者，王道之得，邑人不誡者，王化之行，凡此皆吉之道也。王者能如九五之“顯比”，則亦王道得而王化行矣。陸氏振奇曰：三驅失禽，置失得於勿恤者，狀蕩平之王心。“邑人不誡”，泯知識於大順者，狀熙暤之王化。

Quoting Lin Xi Yuan: "Xian" is the opposite of "Yin." Being open and upright without any concealment, twists, or darkness and narrowness is called Xian; whereas being concealed, twisted, and dark without being open and upright is called Yin. The sovereign's duty is to be the parents of all under heaven, nurturing and educating the people. He knows this is his responsibility and does his best according to reason. As for whether the people are grateful or not, he does not care. He does not show off private favors or act against reason to gain reputation, in order to win the people's favor. Such governance is how open and upright it is; how could there be any concealment, twists, or darkness? Therefore it is called "Xian Bi." For example, the sovereign releases a net and uses a hunting method that drives animals from three sides. Those that run toward him are caught, while those that run away are let go. He does not insist on getting them all. His private followers also understand the sovereign's mind and do not guard against each other to ensure they get something. The original text says "private subjects" but should be "private followers." The saying "the king uses three sides to drive and lets go the ones in front" shows the way of the Way of the King is effective; "the people of the town do not warn each other" shows the Way of the King is spread out. All these are auspicious paths. When the sovereign can be like the Nine in the Fifth and "Xian Bi," then the Way of the King will be practiced and the Way of the King will spread. Quoting Lu Zhenqi: Driving animals from three sides and letting go the ones in front, putting aside gains and losses without worrying about them, writes the open and peaceful mind of the sovereign. "The people of the town do not warn each other" in a greatly harmonious era, even the cleverness of the mind is eliminated, writing the harmonious and joyful education of the sovereign.

案 《本義》解“邑人不誡”，謂不相警備以求必得，似以為求所失之前禽也。然《語類》只作有聞無聲之意，尤為精切。蓋言王者田獵，而近郊之處，略不驚擾耳。《本義》繫朱子未修改之書，故其後來講論，每有不同者，皆此類也。大抵爻意是以田獵喻王者暤暤之氣象。前禽失而不追，邑人居而不誡，遠去者若不知有王者之親，乃所以為親之至也。近附者若不知有王者之尊，乃所以為尊之至也。“顯比”之世，凡有血氣，莫不尊親，而所謂大順大化，不見其跡者又如此。

Li Guangdi remarked: Zhu Xi's "Ben Yi" explains "yi ren bu jie" as meaning not being mutually cautious in order to ensure certain success, which seems to interpret it as pursuing the earlier game that has run away. However, in "Zhu Zi Yu Le," Zhu Xi only explains it as meaning "there is sound but no noise," which is actually more accurate. This refers to the king going hunting, and the nearby areas are completely undisturbed. "Ben Yi" is a book that Zhu Xi had not yet revised, so his later discussions often differ from what is written in the book, and this is one such case. Generally speaking, the meaning of this line is using hunting to illustrate the vast and self-sufficient demeanor of a ruler. The earlier game that ran away is not pursued, and the people in the nearby town continue their usual lives without being on alert. Those who are far away seem not to know of the ruler's affection, which is precisely the height of affection; those who are close by seem not to know of the ruler's dignity, which is precisely the height of dignity. In the era of "Xian Bi," all beings with life and breath do not fail to honor the ruler and the superior. What is called great harmony and great transformation, which is not evident, is exactly like this.

上六，比之無首，凶。本義 陰柔居上，無以比下，凶之道也。故為“無首”之象，而其占則凶也。集說 王氏弼曰：“無首”，後也。處卦之終，是後夫也。為時所棄，宜其凶也。王氏申子曰：王以一陽居尊，四陰比之於下，故《彖傳》曰“下順從也”。而上六孤立於外而不從，豈非後夫之象？

The line statement for the sixth line at the top says: those who are close but have no leader, are凶. Zhu Xi's "Ben Yi" says: the sixth line at the top, being a yin and flexible line, is located at the highest position of the entire hexagram, and cannot descend to be close to the other lines, thus following the path of taking a凶 judgment. Therefore, the image of "no leader" is taken, and the judgment is凶. "Ji Shuo" cites Wang Bi's saying: "no leader" means being behind. The sixth line at the top is at the end of the hexagram, which is exactly the kind of person described in the hexagram statement as "the one who comes late," being abandoned by the times, so it is appropriate for it to be凶. It also cites Wang Shenzi's saying: the fifth line, being a yang line in a noble position, has the four yin lines below it all coming close to it, so the "Tuan Zhuan" says "the ones below are obedient" (the original text says "Wang yi" but should be "Wu yi"). While the sixth line stands alone outside and does not obey, is it not exactly the image of "the one who comes late"?

程傳 《小畜序卦》：“比必有所畜，故受之以小畜。”物相比附則為聚。聚，畜也。又相親比則志相畜。《小畜》所以次比也。畜，止也，止則聚矣。為卦巽上乾下，乾在上之物，乃居巽下。夫畜止剛健，莫如巽順，為巽所畜，故為畜也。然巽，陰也，其體柔順，唯能以巽順柔其剛健，非能力止之也，畜道之小者也。又四以一陰得位，為五陽所說，得位，得柔巽之道也。能畜群陽之志，是以為畜也。小畜，謂以小畜大，所畜聚者小，所畜之事小，以陰敵也。《彖傳》以六四畜諸陽為成卦之義，不言二體，蓋舉其重者。

Cheng Yi's Commentary on the Changes says: The "Commentary on the Sequence of Hexagrams" explains the order of the hexagram "Xiao Xu" as follows: "When things are closely attached, they must accumulate, so the hexagram "Bi" is followed by "Xiao Xu." All things drawing close to each other form a gathering, and gathering is "xu." Furthermore, mutual attachment leads to mutual binding of intentions. Therefore, "Xiao Xu" comes after "Bi." "Xu" means stopping, and stopping leads to accumulation. In terms of the structure of the hexagram, Xun is on top and Qian is below: Qian, which is originally a superior element, is now below Xun. To stop the strong and vigorous, nothing is more effective than Xun's gentle and yielding nature. Qian is stopped by Xun, hence it is called "xu." However, Xun is yin in nature, and its yielding quality can only soften the strength of Qian through humility and gentleness, and cannot stop it by force. Therefore, this is a case of "xu" in the sense of smallness. Moreover, the sixth line, a yin line, is in the "appropriate position," and is pleased by the five yang lines. Being in the appropriate position means possessing the way of humility and gentleness, which can bind the intentions of the yang lines, hence it is called "xu." "Xiao Xu" refers to restraining a great with a small, and the amount accumulated is small, and the matter restrained is small, because the main line is yin (the original text "yi yin de ye" is suspected to be "yi yin gu ye"). The "Commentary on the Judgment" takes the restraining of the yang lines by the sixth line as the meaning of the hexagram, without mentioning the upper and lower trigrams, focusing on the most important point.

小畜，亨，密雲不雨，自我西郊。本義 巽，亦三畫卦之名。一陰伏於二陽之下，故其德為巽為人，其象為風為木。小，陰也。畜，止之之義也。上巽下乾，以陰畜陽，又卦唯六四一陰，上下五陽皆為所畜，故為《小畜》。又以陰畜陽，能繫而不能固，亦為所畜者小之象。內健外巽，二五皆陽，各居一卦之中而用事，有剛而能中其志得行之象，故其占當得亨通。然畜未極而施未行，故有“密雲不雨自我西郊”之象。蓋密雲陰物，西郊陰方，我者，文王自我也，文王演易於羑里，視岐周為西方，正《小畜》之時也。筮者得之，則占亦如其象云。

The Hexagram Statement: "Little Accumulation," signifies smoothness and success. Dense clouds gather but do not rain; the clouds come from the western suburbs. Zhu Xi's "Original Meaning" says: "Xun is also the name of a trigram composed of three lines. A yin line is hidden beneath two yang lines, so its virtue is humility and entering (the original text says 'for people' but should be 'for entering'). Its image is wind and wood." "Little" refers to yin, and "accumulation" means to stop. The upper trigram is Xun and the lower trigram is Qian, using yin to restrain yang. Moreover, the entire hexagram contains only one yin line, the sixth line in the fourth position, which restrains the five yang lines above and below, hence it is called "Little Accumulation." Furthermore, restraining yang with yin can only bind it loosely and not firmly, which is the image of a small restraining force. The inner trigram is strong and vigorous, while the outer trigram is humble and yielding. The nine in the second position and the nine in the fifth position are both yang lines, each occupying the central position of their respective trigrams and being in a position of responsibility, showing the image of strength that remains centered and the will that can be carried out, hence the divination should indicate success. However, the accumulation has not yet reached its peak, and the giving has not yet been carried out, hence the image of "dense clouds without rain, coming from my western suburbs." Dense clouds belong to yin, and the western suburbs are also a yin direction. "I" is the self-reference of King Wen. King Wen was imprisoned in Youli and was working on the Zhou Changes there. From that location, Qi Zhou was to the west, and that was the situation of the hexagram "Little Accumulation." When a person divines and receives this hexagram, the divination should be in accordance with this image.

程傳 云：陰陽之氣，二氣交而和，則相畜固而成雨。陽倡而陰和，順也，故和。若陰先陽倡，不順也，故不和。不和則不能成雨。雲之畜聚雖密，而不成雨者，自西郊故也。東北陽方，西南陰方，自陰倡，故不和而不能成雨。以人觀之，雲氣之興，皆自四遠，故云“郊”。據西而言，故云“自我”。畜陽者四，畜之主也。

Cheng Yi's Commentary on the Changes says: Clouds are formed by the convergence of yin and yang energies. When these two energies interact and harmonize, they accumulate and solidify to form rain. If yang initiates first and yin follows, it is harmonious, thus able to produce rain. However, if yin initiates first and yang follows, it is not harmonious, thus unable to produce rain. Even though the clouds are dense, they do not form rain because they originate from the west. The northeast is the direction of yang, and the southwest is the direction of yin. Since the clouds originate from the yin direction, they are not harmonious and thus do not form rain. From the human perspective, clouds arise from distant places in all directions, hence it is said 'jiao' (the outskirts). From the western side, it is said 'zexi' (self). The sixth line in the fourth position is the main line that restrains yang energy in the hexagram.

集說 胡氏瑗曰：陰陽交則雨澤乃施，若陽氣上升，而陰氣不能固蔽，則不雨。若陰氣雖能固蔽，而陽氣不交，亦當不雨。猶若釜甑之氣，以物覆之，則蒸而為水也。“自我西郊”，是雲氣起於西郊之陰位，必不能為雨也。

"The Collection of Sayings" cites Hu Yuan's explanation: yin and yang interact, and rainwater is then moistened and falls. If yang energy rises but yin energy cannot effectively cover it, there will be no rain; if yin energy can cover it but yang energy does not interact with it, rain will still not fall. This is like the hot steam rising from a pot; if something covers it on top, water condenses. "From my western suburb" refers to clouds arising from the western suburb, which is a yin direction, and thus rain cannot form.

《程子語錄》：或以《小畜》為臣畜君，以《大畜》為君畜臣，曰：不必如此，《大 張氏浚曰：臣之誠意雖通於上，而君德未孚，若天氣未應，曰“密雲不雨”。西郊陰位，“自我西郊”，言陽氣未應也。

The Record of Master Cheng's Sayings states: Someone interpreted the hexagram Xiao Xu as a minister restraining the sovereign, and Da Xu as the sovereign restraining the minister. Master Cheng said: There is no need to make such a distinction. The original text here is missing. Quoting Zhang Jun, he said: Although the sincerity of the minister reaches the sovereign, the sovereign's virtue has not yet matched it, just like the yang energy in heaven has not yet responded, hence the saying 'dense clouds without rain'. Xi Jiao is a direction associated with yin. Saying 'from myself in the west郊' precisely refers to the yang energy not yet responding.

《朱子語類》：問：“密雲不雨自我西郊”。曰：凡雨者皆是陰氣盛，凝結得密，方溼潤，下降為雨。今乾上進，一陰止他不得，所以《彖》中云“尚往也”，是指乾欲上進之象。列上九則以卦之始終言，畜極則散，遂為既雨既處，陰德盛滿如此，所以有君子征凶之戒。

The Shu Leiclassifies: Someone asked about the line "Clouds are dense but no rain falls, coming from the west suburb." Zhu Xi answered: Whenever it rains, it is because the yin energy is strong, condenses densely, and then becomes moist and descends as rain. Now, the lower trigram is Qian, which is entirely yang and moves upward. A single yin line cannot stop it, so the Commentary on the Judgment says "Still going forward," referring to the image of Qian moving upward. When reaching the top line, it refers to the beginning and end of the hexagram: when accumulation reaches its peak, it must be released, thus becoming "Rain has fallen and it has stopped." The yin side has reached its full strength at this point, hence the warning "The gentleman goes forward and meets danger." (The original text says "list the upper nine" but should be "up to the upper nine.")

邱氏富國曰：乾本在上之物，今在巽下，則為柔所畜，故曰《小畜》。但六四以一陰而畜止五陽，能繫其志，而不能固其志，此又畜道之小者也。大物畜則止，止極則行，故《小畜》亦有“亨”義。“密雲”，陰氣也。自二至四互兌，屬西方，故曰“西郊”。四以柔居柔，故有此象。凡云自東而西則雨，自西而東則不雨，陰先倡也。《小畜》以柔為主，不能固陽而止之，故云雖密而不雨。

Qu Fu Guo says: Qian is originally a thing that resides above, but now it is below Xun, thus being restrained by the soft. Therefore it is called "Xiao Xu." However, the sixth line, which is a yin line, restrains five yang lines, able to bind their intentions but not to fix them, which is a small aspect of the principle of restraint. When a large thing is restrained, it stops, and when it stops to the extreme, it must move again. Therefore, "Xiao Xu" also contains the meaning of "gaining success." "Mìyún" refers to the yin energy. From the second line to the fourth line, the three lines form the mutual trigram of Dui, which belongs to the west, so it is said "xi jiao." The sixth line, which is a yin line in a yin position, thus has this image. Generally, clouds moving from east to west bring rain, while clouds moving from west to east do not bring rain, because the yin leads first. "Xiao Xu" is dominated by yin lines, which cannot fix the yang lines and restrain them, so although the clouds are dense, they do not form rain.

林氏希元曰：小畜有二義，一是以小畜大，一是所畜者小。亦唯以小畜大，故所畜者小，其歸一而已矣。問：天氣屬陽，地氣屬陰，今以陰畜陽，反以天氣為陰，地氣為陽，何也？曰：以兩儀之分言，則位乎下而氣上騰者為陰，位乎上而氣下降者為陽。自四象之交言，則陰之騰上者又為陽，陽之下降者又為陰。此《蒙引》之說也，可以發朱子之所未發。

Quoting Lin Xi Yuan: "The concept of 'Xiao Xu' has two meanings: one is to restrain the big with the small, and the other is that the amount being restrained is small. It is precisely because it is restraining the big with the small that the amount restrained is small, and in the end, it is still the same thing. Someone asked: 'Heavenly energy belongs to Yang, earthly energy belongs to Yin; now we are talking about restraining Yang with Yin, yet we regard heavenly energy as Yin and earthly energy as Yang, why is that?' The answer is: from the division of the two principles, the one located below with energy rising up is Yin, and the one located above with energy descending is Yang; from the intermingling of the four images, Yin energy rising up is counted as Yang, and Yang energy descending is counted as Yin." This is the view from Cai Qing's "Meng Yin" on the Book of Changes, which can elaborate on what Master Zhu did not clarify.

案 此卦須明取象之意，則卦義自明。彖言“密雲不雨”者，地氣上騰，而天氣未應，以其云之來自我西郊，陰倡而陽未和故也。蓋以上下之陰陽言之，則地氣陰也，天氣陽也。以四方之陰陽言之，則西方陰也，東方陽也。陰感而陽未應，乃卦所以為《小畜》之義，《彖傳》“尚往”。謂陰氣上升；“施末行”，謂陰氣未能成雨而降也。以人事擬之，則是臣子志存國家，未能得君父和合之象。諸家或以地氣上升者為陽，天氣下應者為陰，故於《彖傳》“尚往”亦屬陽說，唯張氏以為天氣未應者，於卦義極相合也。

Li Guangdi remarked: In order to understand this hexagram, one must clearly grasp the meaning of the imagery used. Once the meaning of the hexagram is understood, its significance becomes clear. The "Commentary on the Judgment" says, "dense clouds without rain," which indicates that the earth qi is rising upward but the heavenly qi has not yet responded. This is because the clouds are coming from the western suburbs, where yin leads the way and yang has not yet responded. When considering the division of yin and yang between upper and lower, the earth qi is yin and the heavenly qi is yang. When considering the division of yin and yang among the four directions, the west is yin and the east is yang. The yin qi is active but the yang qi has not yet responded, which is precisely the reason why this hexagram is called "Small Accumulation." The "Commentary on the Judgment" says, "still moving forward," referring to the fact that the yin qi is still rising. It also says, "the application has not yet been carried out," meaning that the yin qi is still unable to form rain and descend. The original text says "the application has not yet been carried out" instead of "the application has not yet been carried out." In terms of human affairs, this is like a minister who is devoted to the country but has not yet received a response from the sovereign. Some scholars have regarded the rising earth qi as yang and the descending heavenly qi as yin, thus interpreting "still moving forward" in the "Commentary on the Judgment" as belonging to yang. Only Zhang Jun regarded the lack of response from the heavenly qi as the correct interpretation, which aligns most closely with the meaning of the hexagram.

初九，復自道，何其咎，吉。本義 下卦乾體，本皆在上之物，志欲上進，而為陰所畜。然初九體乾，居下得正，前遠於陰，雖與四為正應，而能自守以正，不為所畜，故有進復自道之象。占者如是，則無咎而“吉”也。

The line statement for the initial yang line (Chu Ji) says: following one's own correct path and returning upward, there will be no mistake, it is auspicious. Zhu Xi's "Ben Yi" explains: the lower trigram is the trigram of Heaven, which originally consists of things that should be in superior positions. The mind desires advancement, but is restrained by the yin line. However, the initial yang line belongs to the trigram of Heaven, is located at the very bottom, and is "in the proper position" and upright. The yin line at the fourth position is still far ahead; although there is a "correct response" between the initial yang line and the fourth yin line, it can maintain its own correct path and not be restrained by it. Therefore, there is an image of advancing and returning along one's own path. If a person divining the hexagram is like this, there will be no mistake and thus "auspicious" results.

程傳 初九陽爻而乾體，陽在上之物，又剛健之才足以上進，而復與在上同志，其進復於上，乃其道也，故云“復自道”。復既自道，何過咎之有？無咎而又有“吉”也。諸爻言無咎者，如是則無咎矣，故云“無咎者，善補過也”。雖使爻義本善，亦不害於不如是則有咎之義。初九乃由其道而行，無有過咎，故云“何其咎”，無咎之甚明也。

Cheng Yi in Yichuan's Commentary on the Changes says: The first yang line is a yang爻 belonging to the Qian trigram. Yang is originally something that should be in a superior position, and with its strong and vigorous quality, it is capable of moving upward. Moreover, it shares the same aspirations as the other yang lines above it. Therefore, its upward movement back to the superior position is exactly its proper course, hence the statement 'returning to its own path'. Since it is returning along its own proper path, how could there be any fault? Not only is there no fault, but there is also 'auspiciousness'. Whenever a line speaks of 'no fault', it means that following this course leads to no fault. Therefore, the Great Treatise says 'no fault means being good at making up for past mistakes'. Even if the meaning of a particular line is good in itself, it does not prevent it from implying that 'not following this course would lead to fault'. The first line is moving along its own proper path, so it naturally has no fault, hence the statement 'how could there be fault'—the fact that there is no fault is clear beyond doubt.

集說 王氏申子曰：復，反也。初以陽剛居健體，志欲上行，而為四得時得位者所畜，故復。然初剛而得正，雖為所畜而復，如自守以正，不為所畜者，故曰“復自道”。言雖為彼所畜，而吾實自復於道也。俞氏琰曰：復，謂返於本位也。以初九之剛，往應六四之柔而受其制，豈不失其道而有咎？今也返而以正道自守，故能轉咎而為吉。何氏楷曰：天地間氣化人事，皆有陰畜陽之時。陽既為陰所畜，便不宜過剛躁動。初以陽才居陽位，潛伏於下，何咎之有？先言何其咎而後言吉者，以無咎為吉也。案 《傳》義皆以復為上進，沿王弼舊說也。以《大畜》初二爻比例觀之，則王氏、龔氏諸說為長。

"The Collection of Commentaries" cites Wang Shenzi's saying: "Fu" means returning. Initially, the first line, which is a yang line, is located within the strong and vigorous Qian trigram. Its intention is to move upward, but it is restrained by the timely and properly positioned yin line in the fourth position. Therefore, it can only return. However, since the first line is strong and "properly positioned" and upright, even though it is restrained and returns, it appears as if it is maintaining its proper path and is not actually restrained. Therefore, it is said "Fu zi dao": meaning that although it is restrained by the other, it actually returns to the proper path on its own. "Fu" is returning to its original position, according to Yu Yan. With the strong nature of the first line, going forward to respond to the softness of the fourth line only to be controlled by it, is not it losing its proper path and committing a fault? Now, returning to maintain the proper path, it can transform the fault into good fortune. He Ke says: The movement of qi in heaven and earth and the affairs of the world all have times when yin restrains yang. Since yang is restrained by yin, it should not be overly strong and restless. The first line, with its strong yang quality in a yang position, is hidden at the very bottom, so how could it have any fault? First saying "He qi jiu" (how could there be a fault) and then saying "ji" (good fortune), is taking the absence of fault itself as good fortune. Li Guangdi comments: Both the "Yichuan Commentary on the Changes" and the "Benyi" interpret "Fu" as advancing, following Wang Bi's old interpretation. However, comparing the first and second lines of the "Daxu" hexagram, the interpretations of Wang Shenzi and the Gongs family are more convincing.

九二，牽復吉。本義 三陽志同，而九二漸近於陰，以其剛中，故能與初九牽連而復，亦吉道也。占者如是則吉矣。程傳 二以陽居下體之中，五以陽居上體之中，皆以陽剛居中，為陰所畜，俱欲上覆。五雖在四上，而為其所畜，則同是同志者也。夫同患相憂，二五同志，故相牽連而復。二陽並進，則陰不能勝，得遂其復矣，故“吉”也。曰：遂其復則離畜矣乎？曰：凡爻之辭，皆謂如是則可以如是，若已然則時已變矣，尚何教誡乎？五為巽體，巽畜於乾，而反與二相牽何也？曰：舉二體而言，則巽畜乎乾；全卦而言，則一陰畜五陽也。在《易》隨時取義，皆如此也。

The line statement for the second line (nine in the second) says: connected and returning together, it is auspicious. Zhu Xi's "Original Meaning" states: the three yang lines in the lower trigram share the same aspirations, and the nine in the second is gradually approaching the six in the fourth, a yin line. Because it is yang and occupies the central position, it can pull the nine at the beginning along with it to return, which is an auspicious path, so the person divining the hexagram will be auspicious. Cheng Yi's "Yichuan Commentary on the Changes" says: the nine in the second, being a yang line in the central position of the lower trigram, and the nine in the fifth, being a yang line in the central position of the upper trigram, both are yang and centered, and are restrained by yin. Both lines desire to ascend and return. Although the nine in the fifth is above the six in the fourth, it is also restrained by the six in the fourth, so it is considered to be of the same aspirations as the nine in the second. Those in the same situation of worry are concerned for each other. The nine in the second and the nine in the fifth share the same aspirations, so they are connected and return together. Two yang lines advancing together, yin cannot restrain them, so the wish to return is realized, hence "auspicious." Someone asks: if the wish to return is fulfilled, is it not escaping from the situation of being restrained? Answer: all line statements are about doing things in this way to achieve such results. If the matter has already become fixed and the situation has changed, then what is the point of teaching and warning? Another question: the nine in the fifth belongs to the trigram of Xun, which originally restrains Qian. How then does it connect with the nine in the second? Answer: from the perspective of the upper and lower trigrams, it is Xun restraining Qian; but from the perspective of the entire hexagram, it is one yin line restraining five yang lines. The Zhou Changes derive meaning according to the positions and times, and it is like this.

集說 王氏申子曰：二所乘之初，為陰所畜，亦既復矣。所承之三，又為陰所畜，說輻而不進矣。二以陽處陰，居下得中，上又無應，故不待畜，即與同類牽連而復，是不自失其中者也。自能審進退而不失其中，故吉。何氏楷曰；與初相牽連而復居於下，故吉。

The "Collected Sayings" cite Wang Shenzi's explanation: the nine in the second position, which is connected to the nine at the beginning, is restrained by yin, and has already returned; the nine in the third position, which it supports, is also restrained by yin, and the chariot has lost its spokes and cannot move. The nine in the second position, with a yang line in a yin place, resides in the lower trigram and "holds the center." Above it there is no corresponding line, so it does not need to wait for someone to restrain it. It naturally connects with its kind and returns together, which is maintaining the middle path. Being able to self-assess and move forward or backward without losing the middle path, thus it is auspicious. The citation also includes He Kai's explanation: the nine in the second position connects with the nine at the beginning and returns to reside in the lower position, hence it is auspicious.

九三，輿說輻。夫妻反目。本義 九三亦欲上進，然剛而不中，迫近於陰，而又非正應，但以陰陽相說，而為所繫畜，不能自進，故有“輿說輻”之象。然以志剛，放又不能平而與之爭，故又為夫妻反目之象。戒占者如是則不得進而有所爭也。

The line statement for the third line (Nine in the Third) says: The cart wheel has fallen off its spokes, and the husband and wife glare at each other. Zhu Xi's "Original Meaning" explains: Nine in the Third also desires advancement, but it is strong and not centered, and it is adjacent to the Yin line Six in the Fourth, and they are not in a "correct response" relationship. Because Yin and Yang are attracted to each other, they are bound together, preventing movement, hence the image of "the cart wheel falling off its spokes." Also, because the mind is strong and not balanced, it becomes resentful and conflicts with the other, hence the image of the husband and wife glaring at each other (the original text "fang you" should be "gu yu"). This warns the person consulting the oracle: in such a situation, one cannot advance and will cause disputes.

程傳 三以陽爻居不得中，而密比於四，陰陽之情相求也。又暱比而不中，為陰畜制者也，故不能前進。猶車輿說去輪輻，言不能行也。“夫妻反目”，陰制於陽者也。今反制陽，如夫妻之反目也。“反目”，謂怒目相視，不順其夫而反制之也。婦人為夫寵惑，既而遂反制其夫。未有夫不失道而妻能制之者也。故說輻反目，三自為也。

Cheng Yi's Commentary on the Changes says: Nine in the Third holds a yang line in a position but is not in the center, and is closely adjacent to Six in the Fourth. The natures of yin and yang seek each other. It is both close and affectionate in comparison, yet does not hold the center, so it is restrained and controlled by yin. Therefore, it cannot move forward, like a cart that has lost its spokes, meaning it cannot move. "Spouses turning against each other" originally refers to yin being controlled by yang, but now it is reversed, with yin controlling yang, like spouses turning on each other in anger. "Turning against" means looking at each other with anger, not obeying the husband but instead controlling him. A woman, having been favored and deceived by her husband, over time turns against him. There has never been a case where a husband loses the Way and the wife can control him. Therefore, whether it is losing the spokes or turning against each other, it is all due to the actions of Nine in the Third.

集說 項氏安世曰：輻，陸氏《釋文》云：本亦作輹。按輻，車轅也。輹，車軸轉也。輻以利輪之轉，輹以利軸之轉，然輻無說理，必輪破轂裂而後可說，若輹則有說時，車不行則說之矣。《大畜》、《大壯》，皆作輹字。又曰：九三“反目”稱妻，言相敵也。上九“既雨”稱婦，言相順也。案 九三比近六四，故有夫妻之象。過剛不能自制其動，雖有六四比近畜之，不能止也。進不利於行，故曰“輿說輻”。退不安其室，故曰“夫妻反目”。

"The Collection of Sayings" cites Xiang Anshi's statement: "The character 'fu' (辐) is also written as 'pu' (輹) in the original text according to Lu Deming's 'Classic Interpretations'. According to this, 'fu' refers to the wooden spokes of a chariot wheel (the original text says 'chariot yoke', which is a mistake), while 'pu' refers to the part on the axle called 'fu tu'. 'Fu' allows the wheel to turn smoothly, while 'pu' allows the axle to turn smoothly. However, 'fu' does not fall off easily; it only falls off when the wheel breaks or the hub cracks. 'Pu', on the other hand, can be removed when the chariot stops moving. Both the 'Great Accumulation' and 'Great Strength' hexagrams use the character 'pu'. He further says: in the line nine in the third position, referring to 'opposing eyes' as 'wife', indicates mutual opposition; in the line nine at the top, referring to 'after rain' as 'wife', indicates mutual harmony. Li Guangdi comments: the line nine in the third position is adjacent to the line six in the fourth, thus symbolizing the relationship between husband and wife. It is overly strong, unable to control its own restlessness, even though the line six in the fourth is close to restrain it, it cannot be restrained. Advancing is not beneficial for movement, hence 'the carriage wheel parts from the spokes'; retreating leads to unrest at home, hence 'husband and wife turn against each other'."

六四，有孚，血去惕出，無咎。本義 以一陰畜眾陽，本有傷害憂懼，以其柔順得正，虛中巽體，二陽助之，是有孚而“血去惕出”之象也，“無咎”宜矣。故戒占者亦有其德則無咎也。

The line statement for the fourth line (six in the fourth): The heart is sincere, the danger of bloodshed is removed, fear is dispelled, and there is no fault. Zhu Xi in his "Benyi" says: A yin line restraining many yang lines should naturally be in a situation of injury and fear; however, because it is gentle and proper, occupying the central position and being empty and yielding, and belonging to the trigram Xun (wind), together with the two yang lines, Chushiyi and Jiushier, assisting from the side, this is the image of holding sincerity in the heart and the danger of bloodshed and fear being dispelled, so "no fault" is natural. Therefore, he warns those who divinate: they should also possess such virtue in order to have no fault.

程傳 四於畜時，處近君之位，畜君者也，若內有孚誠，則五志信之，從其畜之。卦獨一陰，畜眾陽者也，諸陽之志繫於四，四苟欲以力畜之，則一柔敵眾剛，必見傷害，唯盡其孚誠以應之，則可以感之矣。故其傷害遠，其危懼免也。如此則可以無咎，不然則不免乎害。此以柔畜剛之道也。以人君之威嚴，而微細之臣，有能畜心其欲者，蓋有孚信以感之也。

Cheng Yi in Yichuan's Commentary on the Changes says: The line six in the fourth is in a situation of restraint, holding a position close to the ruler, and is the one restraining the ruler. If it holds sincere intentions within, the line nine in the fifth will trust its aspirations and allow it to restrain. The entire hexagram has only one yin line, which is the one restraining all the yang lines; all the yang lines are connected to line six in the fourth. If line six in the fourth tries to restrain by force, it is using one soft line against many strong lines, and will certainly suffer harm. Only by showing complete sincerity can it move them. Thus, the harm of bloodshed is far away, and danger is avoided. In this way, there will be no mistakes; otherwise, it will inevitably suffer. This is the way of restraining strong lines with softness. With the ruler's great authority, a humble minister can restrain his desires, relying solely on sincerity to move him. (The original text says 'xu xin qi yu' but should be 'xu zhi qi yu'.)

集說 項氏安世曰：以陰畜陽，以小包大，能無憂乎？獨恃與五有孚，故能離其血惕，去而出之，以免於咎。臣之畜君，必信而後濟，非與上合志，不可為也。案 此爻《程傳》之說獨明，蓋唯此爻與《傳》義合者，以其為卦之事故也。

"The Collection of Commentaries" cites Xiang Anshi's saying: using the yin to restrain the yang, using the small to contain the great, can there be no worries? It all depends on the sincerity between it and the Nine in the Fifth, so that it can get rid of bloodshed and fear, expelling both, thus avoiding mistakes. A minister must restrain the sovereign, but only with prior trust can this be achieved; without harmony with the sovereign's mind, this cannot be done. Li Guangdi comments: this line is most clearly explained by the Yichuan Commentary on the Changes; perhaps only this line's explanation by Cheng Yi aligns with the overall meaning of the hexagram, as it discusses precisely the matter of the hexagram's formation.

九五，有孚攣如，富以其鄰。本義 巽體三爻，同力畜乾，“鄰”之象也。而九五居中處尊，勢能有為，以兼乎上下，故為有孚攣固，用富厚之力而以其鄰之象。“以”猶《春秋》以某師之以，言能左右之也。占者“有孚”則能如是也。

The Line Statement of the Fifth Line (Nine in the Fifth): With sincerity in heart and connected closely, one uses one's own wealth to lead the nearby. Zhu Xi's "Original Meaning" says: The three lines of the trigram Xun work together to restrain Qian, which represents the image of "neighbors." The Nine in the Fifth occupies the central position and holds a high position, possessing sufficient power to act effectively, thus being able to balance both above and below. Therefore, there is an image of sincerity in heart, firm connection, and using abundant resources to lead the neighbors. The character "以" here is similar to the "以" in "以某师" in the "Spring and Autumn Annals," meaning the ability to command and direct others. If the person consulting the oracle has "faith" (有孚), they can achieve this.

程傳 《小畜》，眾陽為陰所畜之時也。五以中正居尊位而有孚信，則其類皆應之矣，故曰“攣如”。謂牽連相從也。五必援挽，與之相濟，是富以其鄰也。五以居尊位之勢，如富者推其財力，與鄰比共之也。君子為小人所團，正人為群邪所厄，則在下者必攀挽於上，期於同進；在上者必援引於下，與之戮力，非獨推已力以及人也，固資在下之助以成其力耳。

Cheng Yi in Yichuan's Commentary on the Changes says: The hexagram Xiao Xu refers to the situation where many yang lines are restrained by yin. The line nine in the fifth, possessing the virtue of being both central and upright, holds the position of honor and maintains sincerity in heart. Therefore, all the yang lines respond to him. This is called "luan ru," meaning they follow closely. The line nine in the fifth must support them and help each other, which is called "fu yi qi lin." The line nine in the fifth, relying on his position of honor, is like a rich person sharing his wealth with his neighbors. When a gentleman is surrounded by villains, and upright people are oppressed by evil, those below will climb up to those above, hoping to be promoted together; those above will also support those below, working together. This is not only about extending one's own strength to others, but also about relying on the help from below to achieve one's own strength.

集說 《朱子語類》云：孚有在陽爻，有在陰爻，伊川謂，中虛信，之本；中實，信之質。案 此爻之義，從來未明。今以卦意推之，則六四者近君之位也，所謂《小畜》者也。九五者君位也，能畜其德以受臣下之畜者也。四曰“有孚”，是積誠以格其君。五亦曰“有孚”，是推誠以待其下，上下相孚而後畜道成矣。故四曰“上合志”者，指五也。五曰“以其鄰”者，指四也。四與五相近，故曰“鄰”。又鄰即臣也，《書》曰臣哉、鄰哉是也。富者積誠之滿也，積誠之滿，至於能用其鄰，則其鄰亦以誠應之矣。故《象傳》曰：“不獨富也”，以誠感誠之謂也。大抵上下之間，不實心則不能相交，故曰“富

"The Collection of Sayings" cites the "Master Zhu's Words and Categories" saying: those who discuss "faith" may place it on a yang line or a yin line; Cheng Yi said that the emptiness in the center is the foundation of sincerity, while the fullness in the center is the substance of sincerity. Li Guangdi remarked: the meaning of this line has never been clearly explained before. Now, according to the overall meaning of the hexagram: the sixth line in the fourth position is close to the ruler, which is referred to as "small accumulation"; the ninth line in the fifth position is the ruler's position, one who can cultivate his own virtue and thus accept the restraint from his ministers. The sixth line in the fourth position says "there is faith," meaning accumulating sincere intention to move the ruler; the ninth line in the fifth position also says "there is faith," meaning extending sincere intention to his ministers. Thus, mutual faith between superior and inferior completes the way of restraint. Therefore, the small image commentary on the fourth line says "coinciding with the will above," referring to the fifth line; the fifth line says "with its neighbor," referring to the fourth line. The fourth and fifth lines are adjacent, so they are called "neighbors." Moreover, "neighbor" also refers to a minister; the "Book of Documents" says "minister, neighbor, indeed," which is exactly this meaning. "Richness" means sincerity accumulated to fullness; when sincerity is full, it can move the neighbor, and the neighbor will respond with sincerity. Therefore, the "Image Commentary" says "not only rich," referring to the mutual movement of sincerity. Generally speaking, between superior and inferior, without sincere heart, there can be no communication, so it says "rich... (the commentary below is missing in the original text)"

上九，既雨既處，尚德載，婦貞厲，月幾望，君子征凶。本義 畜極而成，陰陽和矣，故為“既雨既處”之象。蓋尊尚陰德，至於積滿而然也。陰加於陽，故雖正亦厲。然陰既盛而抗陽，則君子亦不可以有行矣。其占如此，為戒深矣。

The line statement for the Upper Ninth line says: rain has already fallen, and matters have already ceased; upholding Yin virtue and accumulating to fullness, a woman adhering to this path would be in danger, the moon is nearly full, and a gentleman going out at this time would face misfortune. Zhu Xi's "Ben Yi" states: accumulation reaches its peak and success is achieved, yin and yang are in harmony, hence the image of "rain has fallen and things have ceased"; this is the situation resulting from honoring Yin virtue and accumulating to fullness. Yin is dominant over Yang, so even maintaining correctness is dangerous. Since Yin has grown strong enough to contend with Yang, a gentleman should not take any action. The divination thus contains profound warnings.

程傳 九以巽順之極，居卦之上，處畜之終，從畜而止者也，為四所止也。“既雨”，和也。“既處”，止也。陰之畜陽，不和則不能止，既和而止，畜之道成矣。《大畜》，畜之大，故極而散；《小畜》，畜之小，故極而成。“尚德載”，四用柔巽之德，積滿而至於成也。陰柔之畜剛，非一朝一夕能成，由積累而至，可不戒乎？“載”，積滿也。《詩》云：厥聲載路。

Cheng Yi's Commentary on the Changes says: The top nine is in the position of the highest point of the hexagram, in a state of utmost flexibility and compliance. It is at the end of the process of containment and stopping, stopping by following the containment. It is stopped by the six in the fourth. "Already raining" represents harmony, "already staying" represents stopping. Yin contains and stops Yang; if they are not harmonious, they cannot be stopped. When they are harmonious and stopped, the way of containment is completed. The Great Accumulation is the great form of containment, so when it reaches the extreme, it disperses. The Small Accumulation is the small form of containment, so when it reaches the extreme, it is completed. "Carrying virtue" refers to the six in the fourth using the virtue of flexibility and humility, accumulating until it is full and finally achieving success. Yin and flexibility contain and stop Yang and strength, which cannot be done in a single day. It requires gradual accumulation to reach this point, so should we not be cautious? "Carrying" means accumulating fully. The Book of Poetry says "its sound carries along the road," using exactly this character "carrying."

“婦貞厲”，“婦”，謂陰以陰而畜陽，以柔而制剛，婦若貞固守此，危厲之道也。安有婦制其夫，臣制其君，而能安者乎？月望則與日敵矣。“幾望”，言其盛將敵也，陰已能畜陽而云幾望，何也？此以柔巽畜其志也，非力能制也，然不已則將盛於陽而凶矣。於幾望而為之戒曰，婦將敵矣，君子動則凶也。“君子”謂陽。“徵”，動也。“幾望”，將盈之時。若已望則陽已消矣，尚何戒乎？

Cheng Yi continued to say: "The 'fù' in 'fù zhēn lì' refers to yin. Using yin to restrain yang, using softness to subdue strength, if a woman insists on adhering to this, it is a dangerous path. How can a wife control her husband or a subject control his sovereign and remain stable for long? The moon reaches its fullness and then stands equal with the sun. 'Jī wàng' means yin is strong enough to almost contend with yang. Someone asked: since yin has already restrained yang, why is it only called 'jī wàng'? The answer is: this is using gentle humility to bind yang's will, not by force. However, if this continues unchecked, yin will eventually surpass yang and lead to misfortune. Therefore, at the time of 'jī wàng', a warning is given: a woman is about to become an opponent of her husband. At this moment, if a gentleman takes action, it will result in misfortune. 'Jūn zǐ' refers to yang, and 'zhēng' means action. 'Jī wàng' is the time when yin is about to be full. If it has already reached the full moon, yang has already declined, so what is there to warn about?"

集說 楊氏時曰：三陽下進，一陰畜之不能固，故“密雲不雨，尚往也”。至上九則往極矣，故既處。夫陰陽和則雨，而婦以順為正。雖畜而至於雨，以是為正則厲矣。月遡日以為明者也，望則與日敵。故幾望則不可過。君子至此而猶征焉，則凶之道也。《小畜》以陰畜陽為主，其極必疑陽，故戒之如此。

"The Collected Sayings" cites Yang Shi's explanation: the three yang lines below are moving upward, but one yin line restrains them and cannot hold them firmly, hence it is said, "dense clouds do not rain, yet they still move forward." When reaching the top line, the movement has already reached its limit, so it is said, "already in place." Yin and yang harmonize to bring rain, and a woman should be gentle and proper. Although the restraining has succeeded and rain has come, if this is regarded as a constant principle and followed persistently, it becomes dangerous. The moon gains its brightness by facing the sun; when it reaches the full moon, it opposes the sun, so when it is nearly full, it should not go further. If a gentleman continues to travel at this stage, it is the path to misfortune. The hexagram "Small Accumulation" mainly emphasizes the restraint of yang by yin. When yin reaches its extreme, it inevitably suspects and opposes yang, hence this warning is given."

項氏安世曰：上九居畜之極，畜道已成，昔之不雨者，今“既雨”矣；昔之尚往者，今既處矣。彖之所謂“亨”，於是見之。載者，積也。畜至於上，其德積而成載，則所畜大矣。然以《小畜》大，非可常之事也。婦道貞此而不變，則為危，君子過此而復行，則為凶。蓋月望則昃，陰極則消，自然之理也。

Quoting Xiang Anshi: The upper ninth line is at the extreme point of containment. The principle of containment has now been completed: previously, there was no rain, but now "it has rained"; previously, there was only upward movement, but now it has stopped. The "tiger" in the "tiger" passage refers to "smoothness," and here its meaning becomes clear. "Zai" means accumulation; when containment reaches the top line, its virtue has accumulated to fullness, so the amount contained becomes great. However, using something small to contain something large is not sustainable. If a woman adheres to this principle without change, it is dangerous; if a gentleman goes beyond this limit and takes further action, it is ominous. Because when the moon is full, it wanes; when yin reaches its extreme, it declines. This is the natural order.

王氏應麟曰：《小畜》上九“月幾望”則“凶”，陰疑陽也。《歸妹》六五“月幾望”則“吉”，陰應陽也。《中孚》六四“月幾望”則“無咎”，陰從陽也。案 此爻亦以畜道既成言之耳，楊氏說最完善。

Wang Yinglin says: The line 'moon nearly full' in the Upper Ninth of the Hexagram of Small Accumulation indicates 'misfortune,' which is when yin and yang oppose each other; the line 'moon nearly full' in the Sixth Fifth of the Hexagram of Return of the Maiden indicates 'good fortune,' which is when yin and yang harmonize; the line 'moon nearly full' in the Sixth Fourth of the Hexagram of Middle Trust indicates 'no blame,' which is when yin follows yang. Li Guangdi comments: This line is merely referring to the completion of the principle of accumulation and restraint, and Yang Shi's explanation is the most complete and appropriate.

程傳 《履序卦》：“物畜然後有禮，故受之以履。”夫物之聚，則有大小之別，高下之等，美惡之分，是物畜然後有禮，《履》所以繼畜也。履，禮也。禮，人之所履也。為卦天上澤下，天而在上，澤而處下，上下之分，尊卑之義，理之當也，禮之本也，

Cheng Yi's Yichuan Commentary on the Changes says: The "Xu Gua Zhuan" explains the sequence of the "Lv" hexagram: "Only after things have accumulated can there be propriety, hence the "Xu" hexagram is followed by the "Lv" hexagram." Once things are gathered together, there is a distinction of size, a hierarchy of high and low, and a differentiation of beauty and ugliness. This is why after accumulation there is propriety, and thus the "Lv" hexagram follows the "Xu" hexagram. "Lv" means propriety, which is something humans practice. In terms of the structure of the hexagram, Heaven is above and Marsh is below: Heaven naturally is above, and Marsh naturally is below. The distinction between above and below, and the names of respect and humility, are what should be according to reason, and this is the fundamental aspect of propriety, ... (the original text is missing from here).

履虎尾，不咥人，亨。本義 兌亦三畫卦之名，一陰見於二陽之上，故其德為說，其象為澤，“履”，有所躡而進之義也。以兌遇乾，和說以躡剛強之後，有履虎尾而不見傷之象，故其卦為《履》，而占如是也。人能如是，則處危而不傷矣。

The Hexagram Statement says: Walking on a tiger's tail, the tiger does not bite, thus it is smooth and prosperous. Zhu Xi's "Benyi" explains: Dui is also the name of the trigram composed of three lines. A single yao (line) of yin is revealed above two yang lines, so its virtue is harmony and joy, and its image is a marsh. "Lu" means to walk forward on something. When Dui meets Qian, it signifies walking behind a strong person with a harmonious and joyful attitude, symbolizing walking on a tiger's tail without being bitten. Therefore, this hexagram is called "Lu," and the divination is accordingly. If a person can act in this way, they can remain unharmed even when in a dangerous situation.

程傳 履，人所履之道也。天在上而澤處下，以柔履藉於剮，上下各得其義，事之至順，理之至當也。人之履行如此，雖履至危之地，亦無所害，故履虎尾而不見其咥齧，所以能“亨”也。

Cheng Yi in Yichuan's Commentary on the Changes says: "Lu" refers to the path that people walk. Heaven is above and marsh is below, with the soft and yielding beneath the strong and firm, thus the upper and lower each find their proper place, which is the most appropriate situation and the most correct principle. If human actions can be like this, even if one walks on the most dangerous place, one will not suffer harm. Therefore, one can step on a tiger's tail without being bitten, hence achieving "Heng."

集說《朱子語類》云：《履》上乾下兌，以陰躡陽，是隨後躡它，如踏它腳跡相似，所以云“履虎尾”。卦之三四爻，發虎尾義，便是陰去躡它陽後處。李氏簡曰：履，禮也。行之以和，故能進退履眾剛而不見傷，“禮之用和為貴”，其足之謂乎？

The "Ji Shuo" cites Master Zhu Xi's "Yu Le" saying: The "Lu" hexagram has Heaven above and Lake below, representing a yin line stepping on a yang line, like following someone and stepping on their footprints, hence the phrase "stepping on a tiger's tail." The entire hexagram, particularly the lines Six in the Third and Nine in the Fourth, expresses the meaning of stepping on a tiger's tail, which is precisely where the yin line steps behind the yang line. It also cites Li Jian saying: "Lu" means ritual, practicing it with harmony and joy, so one can step on many strong lines without being harmed. The "Analects" states "the use of ritual lies in harmony," which probably refers to this very point.

胡氏炳文曰：《程傳》訓履為踐為藉，以上下論也。《本義》云：有所躡而進，以前後論也。於尾字為切。諸家多以兌為虎，《本義》從《程傳》以乾為虎，本夫子《彖傳》意也。“不咥人亨”，大抵人之涉世，多是危機，不為所傷，乃見所履。《大傳》曰： “《易》之興也”，“其當文王與紂之事邪，是故其辭危”。危莫危於履虎尾之辭矣，故九卦處憂患，以《履》為首。

Quoting Hu Bingwen, the Yichuan Commentary on the Changes interprets "lu" as trampling or using as a cushion, which refers to the relationship between superior and inferior; the Benyi Commentary says "lu" means advancing with something beneath one's feet, which refers to the relationship between front and back, and this is more appropriate for the character "wei." Many scholars regard Dui as a tiger, but the Benyi Commentary follows the Yichuan Commentary in taking Qian as the tiger, based on Confucius' Commentary on the Judgment. As for "bu die ren heng," generally speaking, people walking through the world face dangers everywhere; only when they are not harmed can one see what they are practicing. The Xici Commentary says the origin of the Zhou Changes was probably during the time of King Wen and King Zhou of Shang, so its phrases are full of anxiety and danger. There is no greater danger than the phrase "lu hu wei." Therefore, among the nine hexagrams listed in the Xici Commentary dealing with worries and dangers, the Hexagram Lu comes first.

粱氏寅曰；履者踐履也。人之於禮，亦踐行其天理者，故履為禮也。夫虎，剛猛之獸。乾三陽，虎之象也。上為虎之首，則四為虎之尾。兌履乾之後，履虎尾之象也。虎咥人者也，然以和說履之，則不見咥而反至亨。以是觀之，人之踐履卑遜，何往而不亨乎？然和非阿容也，說非佞媚也，亦恭順而不失其正耳。兌之《傳》曰：“剛中而柔外”，此其道也。蔡氏清曰：八卦唯兌為至弱，唯乾為至健。今以至弱者而躡於至健者之後，自是危機，故獨以“履”名卦，而《彖傳》復取其德，而謂之“履虎尾，不咥人亨”也。

Quoting Liang Yin, it is said: "Lǚ" means to practice. A person's adherence to ritual is also practicing the inherent heavenly principle, so "Lǚ" is ritual. The tiger is a fierce wild beast, and the three yang lines of Qian represent the image of a tiger. The upper ninth line is the tiger's head, so the ninth line in the fourth position is the tiger's tail. Dui follows Qian, which represents the image of stepping on the tiger's tail. Although tigers usually bite people, if one approaches them with a harmonious and pleasant attitude, one may not be bitten and thus achieve success. Therefore, if a person practices with humility and modesty, where would he not find success? However, harmony does not mean without principle, and pleasantness does not mean flattery or sycophancy. It simply means respectful and compliant behavior without losing one's own proper path. The Commentary on the Judgment explains Dui as "strong in the center and soft on the outside," which is exactly this approach. Quoting Cai Qing, among the eight trigrams, only Dui is the most gentle, and only Qian is the most strong. Now, placing the most gentle after the most strong, stepping on it, is itself a danger. Hence, the name "Lǚ" is specifically given to this hexagram, and the Commentary on the Judgment also takes its harmonious virtue and states, "Stepping on the tiger's tail, not being bitten, success."

初九，素履往，無咎。本義 以陽在下，居履之初，未為物遷，率其“素履”者也。占者如是，則“往”而“無咎”也。程傳 履不處者，行之義，初處至下，素在下者也。而陽剛之才，可以上進，若安其卑下之素而往，則“無咎”矣。夫人不能自安於貧賤之素，則其進也，乃貪躁而動，求去乎貧踐耳，非欲有為也。既得其進，驕溢必矣，故往則有咎。賢者則安履其素，其處也樂，其進也將有為也，故得其進，則有為而無不善，乃守其素履者也。

The line statement for the initial yang line (Chu Jiū) says: by following one's usual conduct and moving forward, there will be no fault. Zhu Xi's "Ben Yi" states: the initial yang line is a yang element in the lowest position, located at the beginning of the "Lu" hexagram, and has not yet been influenced by external things. It is someone who follows his usual ways and moves forward in accordance with his own conduct. If a person consults the oracle in this way, then "going forward" will result in "no fault." Cheng Yi's "Yichuan Commentary on the Changes" says: "Lu" means to move forward without stopping. The initial yang line is in the lowest position, originally residing in a low position; yet it has the quality of yang strength, which allows it to advance. If one can be content with his humble position and then move forward, then "no fault" will result. If a person cannot be content with his humble and low status, then his desire to advance is merely a greedy and impetuous movement, a desire to escape poverty and low status, rather than a desire to achieve something. Once he attains success, he will inevitably become arrogant and unrestrained, so such "going forward" will result in fault. The virtuous person, however, remains content with his usual conduct: he finds joy in leisure and is ready to act when he is employed. Therefore, when he is appointed to office, he will surely accomplish something without wrongdoing. This is the person who maintains "the simple conduct."

集說 胡氏炳文曰：初未交於物，有素象。案《本義》與蔡氏皆曰：居《履》之初，

"The Collection of Sayings" cites Hu Bingwen's statement: "Initial Nine has not yet interacted with external things, so it has the image of 'simple' (素)." Li Guangdi comments: "The original meaning and Cai Qing both say that it is at the beginning of the "Walking" hexagram, ..." (the original text is missing from here onwards)

九二，履道坦坦，幽人貞吉。本義 剛中在下，無應於上，故為履道平坦，幽獨守貞之象。幽人履道而遇其占，則貞而吉矣。程傳 九二居柔，寬裕得中，其所履坦坦然平易之道也。雖所履得坦，《易》之道亦必幽靜安恬之，人處之則能貞固而吉也。九二陽志上進，故有幽人之戒。集說 梁氏寅曰：行於道路者，由中則平坦，從旁則崎險。九二以剛居中，是履道而得其平坦者也。持身如是，不輕自售，故為“幽人貞吉”。

The line statement for the second line (Nine Two) says: the path one is taking is smooth and level, and the person who lives in seclusion and maintains quietude attains good fortune by upholding the right path. Zhu Xi's "Original Meaning" states: the Nine Two, being a yang line, is located in the middle of the lower trigram and is situated in the lower trigram. There is no corresponding line above it, so the path is smooth, and the person who lives in seclusion and maintains quietude is in a position that reflects the image of upholding the right path. If a person who lives in seclusion follows the right path and comes across this line, they will uphold the right path and attain good fortune. Cheng Yi's "Yichuan Commentary on the Changes" says: the Nine Two, being a yang line, is in a yin and flexible position, is broad-minded and "holds the center," and is walking on a smooth and easy path. Although the path is smooth, it is only when a person who is quiet and tranquil is in this position that they can maintain firmness and attain good fortune (the original text mistakenly split the phrase "tanjie zhi dao" into two parts). The Nine Two is still a yang line, and its mind is inclined towards advancement, so it is given the warning of "the secluded person." The "Collected Sayings" cites Liang Yin, who says: when walking on a path, walking in the middle makes the path smooth, while walking on the sides makes it rugged and dangerous. The Nine Two, being a yang line in the central position, is the one who is walking on the path and attains smoothness. Holding onto oneself in this way, not easily giving oneself away, is what is meant by "the secluded person upholds the right path and attains good fortune."

六三，眇能視，跛能履，履虎尾，咥人凶，武人為于大君。本義 六三不中不正，柔而志剛，以此履乾，必見傷害，故其象如此，而占者凶。又為剛武之人，得志而肆暴之象，如秦政、項藉，豈能久也？

The Line Statement for the third line says: One eye is blind yet it tries to see, one leg is lame yet it tries to walk; stepping on the tiger's tail, the tiger bites, which is dangerous; a brave person acts for the great ruler. Zhu Xi's "Original Meaning" says: The sixth line is neither in the center nor in the proper position, is inherently gentle yet has a stubborn will, and with such a nature it steps on Qian, inevitably suffering harm, so the image is taken in this way, and the divination results in a凶 (dangerous) outcome. It also has the image of a brave person who, once successful, acts tyrannically, like Qin Shi Huang Ying Zheng or Xiang Yu of the Western Chu, how could they last long?

程傳 三以陰居陽，志欲剛而體本陰柔，安能堅其所履？故如盲眇之視，其見不明。跛躄之履，其行不遠。才既不足，而又處不得中，履非其正，以柔而務剛，其履如此，是履於危地，故曰“履虎尾”。以不善履履危地，必及禍患，故曰“咥人凶”。“武人為于大君”，如武暴之人，而居人上，肆其躁率而已，非能順履而遠到也。不中正而志剛，乃為群陽所與，是以剛躁蹈危而得凶也。

Cheng Yi in Yichuan's Commentary on the Changes says: The sixth line in the third position holds a yin line in a yang place. Her heart desires strength, but her nature is inherently soft and weak. How can she hold on to her path? Therefore, it is like a person who has lost one eye, unable to see clearly; or a person with a limp, unable to walk far. Her ability is insufficient, and she is in a position of disadvantage. The path she follows is not correct. With her weakness, she insists on being strong, and her actions reach this point, which is like stepping on a tiger's tail. Therefore, it is said 'to tread on a tiger's tail.' Using improper methods to enter a dangerous place will certainly bring calamity, hence 'the tiger bites someone and it is凶.' As for 'the warrior serves the great lord,' it is like a fierce warrior in a position of authority, who only knows to indulge his impetuousness and recklessness, and cannot follow the correct path to go far. He is neither upright nor balanced, yet his will is stubborn and rigid, and he is supported by many yang lines. Therefore, his bold and reckless actions lead to misfortune.

集說 耿氏南仲曰：視欲正，視而不正，則眇者也。行欲中，行而不中，則跛者也。故《歸妹》初九不中則為“跛”，九二不正則為“眇”。履，六三不中又不正，故跛眇兼焉。《歸妹》、《履》，皆兌下也。

"The Collected Sayings" cites Geng Nanzhong's explanation: looking should be done properly; if looking is not correct, it becomes one-eyed. Walking should be done in the middle; if walking is not in the middle, it becomes lame. Therefore, the "Initial Nine" of the "Return of the Maiden" hexagram says "lame" because it does not occupy the central position. The "Nine in the Second" is not in the proper position, so it says "one-eyed." The "Six in the Third" of the "Foot" hexagram is neither in the middle nor in the proper position, so it has both "lame" and "one-eyed." The "Return of the Maiden" and "Foot" hexagrams both have the same lower trigram, which is Dui."

王氏申子曰：三以陰居陽，以柔履剛，謂其明耶？則眾陽而獨陰。謂其不明耶？則又居於陽。眇能視之象也。謂其能行耶，則眾剛而獨柔。謂其不能行耶？則又履乎剛，跛能履之象也。是體暗而用明，才弱而志剛者也，而又不中不正，故不自度量而一於進，敢於蹈危而取禍，如“履虎尾”而受咥人之凶也。若不顧強弱，勇猛直前，唯武人用之以有為于大君之事則可。然彖亦主三而言，曰“不咥人亨”，此曰“咥人凶”，何也？蓋彖總言一卦之體，爻則據其時與位而言，所以不同。

Wang Shenzi said: The sixth line in the third position is a yin line occupying a yang position, using softness to tread on strength. If we say it is clear-sighted, the whole hexagram is composed of yang lines, yet it is alone yin; if we say it is not clear-sighted, it is yet occupying a yang position. This is the image of "one eye can see." If we say it can walk, the whole hexagram is composed of strong lines, yet it is alone weak; if we say it cannot walk, it is yet treading on strong lines. This is the image of "limping but able to walk." Thus, its physical condition is weak but its function is evident, its ability is soft but its will is strong. Moreover, since it is neither in the middle nor in the proper position, it acts without measure, advancing recklessly, daring to take risks and inviting misfortune, like stepping on a tiger's tail and suffering a bite. If we say it is bold and advances without regard for strength, then only warriors can use this kind of spirit to serve the great sovereign. However, the "tiger's mouth" statement is mainly based on the sixth line in the third position, yet it says "not biting people is beneficial," while here it says "biting people is ominous." Why is this? Because the "tiger's mouth" statement discusses the whole hexagram in general, while the line statement discusses each line according to its time and position. Thus, the two are different.

吳氏澄曰：彖通指一卦而言，則上九虎之首也。虎口實而合，有“不咥”之象。此專據一爻而言，則三為兌之上畫也，兌口虛而開，故有“咥人”之象。胡氏炳文曰：凡卦辭以爻為主，則爻辭與卦同。如《屯》卦“利建侯”，而初爻亦“利建侯”。以卦上下體論，則爻辭與卦不同。如此卦云“履虎尾不咥人”，而六三則曰“咥人”是也。卦書“不咥人”，兌三爻說體，自與乾三爻健體相應也。爻書“咥人”，六三一爻，與上九一爻獨相應，“履虎尾”而首應也。

Wu Cheng said: "The '彖辞' generally refers to the entire hexagram. Therefore, the top line, 'Nine at the Top', is like the tiger's head. When the tiger's mouth is closed and full, it has the image of 'not biting'. Here, however, it refers specifically to one line. The third line, 'Six in the Third', is the top line of the '兑' trigram. Since '兑' has an open and empty mouth, it has the image of 'biting people'. Wu Cheng also cited Hu Bingwen, saying that if a hexagram's statement focuses on a particular line, then the line statement will be the same as the hexagram statement. For example, the hexagram '屯' says 'favorable to establish a feudal lord', and the first line also says 'favorable to establish a feudal lord'. However, if the hexagram statement is based on the upper and lower trigrams, then the line statement will differ from the hexagram statement. For instance, this hexagram's statement says 'walking on a tiger's tail without being bitten', but the third line says 'biting people'. The hexagram statement says 'not biting people' because the third line of '兑' belongs to the harmonious and joyful trigram, naturally corresponding to the third line of '乾', which belongs to the strong and vigorous trigram. The line statement says 'biting people' because the third line corresponds specifically to the top line, and stepping on the tiger's tail just happens to meet the tiger's head."

案 “武人為于大君”，王氏之說得之。蓋三非大君之位，且為於兩字語氣亦不順也。子曰：“暴虎馮河，死而無悔者，吾不與也。”即此句之意。

Li Guangdi comments: Regarding the phrase "wu ren wei yu da jun," Wang Shenzi's interpretation is most appropriate. Since the sixth line in the third position is not in the position of the great sovereign, and the two characters "wei yu" do not read smoothly when connected. Confucius said, "I do not wish to serve with a man who would fight a tiger with bare hands or cross a river on foot, even if he dies without regret." This is exactly the meaning intended.

本義 九四亦以不中不正，履九五之剛，然以剛居柔，故能戒懼而得“終吉”。程傳 九四陽剛而乾體，雖居四，剛勝者也。在近君多懼之地，無相得之義，五復剛決之過，故為“履虎尾”。“愬愬”，畏懼之貌，若能畏懼，則當“終吉”。蓋九雖剛而志柔，四雖近而不處，故能兢慎畏懼，則終免於危而獲吉也。

The original text is missing the statement of the fourth line. Zhu Xi's "Benyi" says: Nine in the fourth is also neither central nor upright, yet it follows nine in the fifth, which is strong and firm. However, since it is a yang line in a yin position, it can be cautious and vigilant, thus achieving "final good fortune." Cheng Yi's "Yichuan Commentary on the Changes" says: Nine in the fourth is strong and belongs to the Qian trigram, though it is only in the fourth position, it still has the dominant strength of yang. It is in a position close to the sovereign, where suspicion and fear are greatest, and it does not have a harmonious relationship with nine in the fifth. Moreover, nine in the fifth has the flaw of being overly decisive, hence the phrase "treading on the tiger's tail." "Susu" means a state of fear; if one remains cautious and reverent, then "final good fortune" is achieved. This is because nine, though strong, has a gentle will, and four, though close to the sovereign's position, does not claim it, thus being careful and reverent, ultimately avoiding danger and achieving good fortune.

集說 王氏弼曰：逼近至尊，以陽承陽，處多懼之地，故口“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。王氏宗傳曰：《經》曰“四多懼”，處多懼之地，而復以恐懼自處，所謂愬愬也。四處三陽之後，故亦曰“履虎尾”。無忘其愬愬之戒，故曰“終吉”，在卦德曰“履虎尾，不咥人，亨”，其九四之謂乎？

The "Collected Sayings" cites Wang Bi's explanation: Nine in the Fourth is close to the position of the Supreme Sovereign, with a Yang line following another Yang line, situated in a place where doubt and fear are most prevalent. Therefore, it says "treading on a tiger's tail, with anxiety" (the original text "gù kǒu" should be "gù yuē"). However, since it is a Yang line in a Yin position, it is based on humility and modesty. Although it is in a dangerous and fearful situation, it ultimately realizes its aspirations, hence "eventually auspicious." It also cites Wang Zong's explanation: The "Great Treatise" states "Four is often fearful"; being in a position of frequent fear, yet being mindful of fear, is what is meant by "with anxiety." Nine in the Fourth is behind three Yang lines, so it is also said "treading on a tiger's tail"; not forgetting the warning of "with anxiety," hence "eventually auspicious." Regarding the卦德 explanation of "treading on a tiger's tail, the tiger does not bite, and it is smooth," this is probably referring to someone like Nine in the Fourth.

《朱子語類》云：履三爻正是躡它虎尾處，四上躡五，亦為虎尾之象。胡氏炳文曰：《本義》於三之“履虎尾”，曰不中不正以履乾，是以乾為虎而三在其後也。於四之“履虎尾”，則曰亦以不中不正履九五之剛，是以九五為虎，而四在其後也。三四皆不中正，而佔有不同者，“三多凶”，以柔居剛，其凶也宜。“四多懼”，以剛居柔，所以“終吉”。

Master Zhu Xi says in the "Collected Sayings of Master Zhu" that the sixth line in the third position of the "Lu" hexagram is exactly where one steps on the tiger's tail; the ninth line in the fourth position steps upward onto the ninth line in the fifth position, which also represents the image of the tiger's tail. He cites Hu Bingwen, who explains that the "Original Meaning" interprets the "stepping on the tiger's tail" of the sixth line in the third position as not being in the center or correct position, and stepping onto the Qian trigram, taking Qian as the tiger and the sixth line in the third position as being behind the tiger. For the ninth line in the fourth position, it says that it also is not in the center or correct position, but steps onto the strong and firm ninth line in the fifth position, taking the ninth line in the fifth position as the tiger and the ninth line in the fourth position as being behind the tiger. The third and fourth lines are both not in the center or correct position, but their interpretations differ: the "Great Treatise" says "the third line is often凶 (dangerous)", because the sixth line in the third position, being yin and soft, occupies a yang and strong position, so it is appropriate for it to be凶 (dangerous). It also says "the fourth line is often fearful", because the ninth line in the fourth position, being yang and strong, occupies a yin and soft position, so it can ultimately be吉利 (auspicious).

九五，夬履，貞厲。本義 九五以剛中正履帝位，而下以兌說應之，凡事必行，無所疑礙，故其象為夬決其履，雖使得正，亦危道也，故其占為雖正而危，為戒深矣。

The Line Statement of the Fifth Line (Nine Five): A strong and decisive movement, maintaining correctness still involves danger. Zhu Xi's "Original Meaning" states: Nine Five, with the quality of being strong, vigorous, central, and upright, is situated on the throne. Below it is the Joyful Lake (兑), responding to it. Therefore, everything can be done promptly without doubt or obstruction, hence the image of decisive action. Even though the path is correct, it is still dangerous, so the divination indicates that although it is upright, it is perilous, and the warning within is profound.

程傳 夬，剛決也。五以陽剛乾體，居至尊之位，任其剛決而行者也。如此則雖得正，猶危厲也。古之聖人，居天下之尊，明足以照，剛足以決，勢足以專。然而未嘗不盡天下之議，雖芻蕘之微必取，乃其所以為聖也，履帝位而光明者也。若自任剛明，決行不顧，雖使得正，亦危道也，可固守乎？有剛明之才，苟專自任，猶為危道，況剛明不足者乎？《易》中云“貞厲”，義各不同，隨卦可見。

Cheng Yi in his commentary Yichuan's Commentary on the Changes says: "Guai" means decisive strength. The Nine in the Fifth, possessing the quality of yang strength and the body of heaven's strength, holds the supreme position, and is a person who acts decisively on his own. In this way, even if his actions are correct, they are still dangerous. The ancient sages, who occupied the highest position in the world, had wisdom sufficient to perceive everything, strength sufficient to decide everything, and power sufficient to act alone. Yet they never failed to widely listen to the opinions of the people, even those of the humblest individuals such as those who cut grass or gathered firewood. This is precisely how they became sages, and it is the way of being upright and open while standing on the throne. If one relies on his own strength and insight, and acts alone without considering others, even if his actions are correct, it is a dangerous path. How can one remain firm and unchanging? Those who possess strength and insight, once they act alone, are already on a dangerous path. What then of those who lack even this strength and insight? The Zhou Changes mentions "Zhen Li" in various places, and the meaning varies according to the different hexagrams.

集說 項氏安世曰：六三於彖辭為“亨”者，以下卦言之，有和說之德也，於本爻為凶者，資本陰柔，履位不正，宜其凶也。九五於彖辭為不疚者，以上卦言之，有剛健中正之德也。於本爻為厲者，以剛行剛，志在夬決，其理雖正，其事則危也。凡彖多言卦德，凡爻多論爻位。王氏申子曰：《履》之卦義，履剛也。履剛之道，尚柔不尚剛也。五雖中正以履帝位，然以剛居剛，是一於尚剛者也。夬履，謂決於行也。一於任剛，決行而不顧，則於中正之道，豈能無咎乎？若貞固守此，危道也，故曰“貞厲”。

"The Collection of Sayings" cites Xiang Anshi's view: In the "Tu Cí" (彖辞), the line "Six in the Third" is interpreted as "Heng" (smooth), which refers to the lower trigram, as it possesses a harmonious and pleasant virtue. However, in the specific line statement, it is judged as凶 (misfortune), because the line itself is originally of a yin and soft nature, and its position is not proper, so it is appropriate for it to be misfortune. The line "Nine in the Fifth" is called "Bu Jiu" (without guilt) in the "Tu Cí," which refers to the upper trigram, as it possesses the virtue of being strong, upright, and proper. However, in the specific line statement, it is judged as "Li" (danger), because it acts with strength and decisiveness, and is determined to act, though the principle is correct, the matter is very dangerous. Generally, the "Tu Cí" discusses the virtue of the whole hexagram, while the "Yao Cí" (爻辞) discusses the positions of each line. Quoting Wang Shenzi's view: The meaning of the "Lü" (履) hexagram is to walk on strength; the way of walking on strength is to value gentleness and not to value strength. Although "Nine in the Fifth" is upright and occupies the position of the sovereign, it is a yang line in a yang position, and thus is one-sidedly valuing strength. "Gua Lü" (夬履) means to act decisively; acting decisively and proceeding without looking back, how can there be no mistake regarding the path of uprightness? If one insists on this approach, it is a dangerous path, hence it is said "Zhen Li" (keeping firmness in danger).

案 凡《彖傳》中所讚美，則其置辭無凶厲者，何獨此爻不然？蓋履道貴柔。九五以剛居剛，是決於履也。然以其有中正之德，故能常存危厲之心，則雖決於履，而動可無過舉矣。《書》云：心之憂危，若蹈虎尾，此其所以“履帝位”而“不疚”也與。凡《易》中貞厲、有厲，有以常存危懼之心為義者，如《噬嗑》之”貞厲無咎”，《夬》之“其危乃光”是也。然則此之“貞厲”，兌五之“有厲”，當從此例也。

Li Guangdi remarked: Whenever the Commentary on the Judgment praises something, its wording does not include words of misfortune or danger. Why is this particular line different? Because the practice of walking with caution values the use of softness. The Nine in the Fifth is strong in a strong position, acting decisively. However, because it possesses the virtue of being both central and upright, it can always maintain a sense of danger and vigilance. Thus, even though it acts decisively, its actions do not result in mistakes. The Book of Documents says that inner fear and vigilance are like walking on a tiger's tail. This is precisely why it can "walk upon the imperial throne" without regret. In the Zhou Changes, whenever the term "zhengli" or "youli" appears, it often refers to maintaining a constant sense of danger and vigilance. For example, "zhengli wu jiu" in the噬嗑 hexagram and "qi wei na guang" in the夬 hexagram. Therefore, the "zhengli" here, as well as the "youli" in the兑 hexagram's Nine in the Fifth, should be understood in this way.

本義 視履之終，以考其樣，周旋無虧，則得“元言”，占者禍福視其所履而未定也。程傳 上處《履》之終，於其終視其所履行，以考其善惡禍福，若其旋則善且吉也。旋，謂周旋完備，無不至也。人之所履，考視其終，若終始周完無疚，善之至也，是以“元吉”。人之吉凶，繫其所履，善惡之多寡，占凶之小大也。

The text for the top line (上九) is missing in the original. Zhu Xi's "Benyi" says: Looking back at the final outcome of one's entire life journey, one can examine its signs of good or bad fortune; if all aspects are complete and nothing is lacking, then it is "yuanji" (the original text mistakenly says "kao qi yang" instead of "kao qi xiang," and "yuan yan" instead of "yuan ji"). Whether a person's fortune or misfortune is determined by their actions, and this is not yet decided. Cheng Yi's "Yichuan Commentary on the Changes" says: The top line is at the end of the "Lv" hexagram, so at this final point, one looks back at the entire journey, using it to examine goodness and badness, fortune and misfortune; if all aspects are complete, then it is both good and fortunate. "Xuan" refers to completeness in all directions. A person's actions should be examined at the end; if they are fully complete and without flaw from beginning to end, then goodness has reached its peak, hence "yuanji." A person's good or bad fortune depends on the path they take, and the amount of goodness or evil determines the degree of good or bad fortune (the original text mistakenly says "zhan xiong" instead of "ji xiong").

集說 王氏弼曰：禍福之祥，生乎所履。處履之極，履道成矣，故可“視履”而“考樣”也。居極應說，高而下危，是其旋也，履道大成，故“元吉”。梁氏寅曰：上，《履》之終也。人之所履，觀之於始，則誠偽未可見，惟觀之於終，然後見也。故視其所履以考其善，若周旋無虧，則其吉大矣。是爻也，豈非動容周旋中禮之至與？

"The Collection of Sayings" cites Wang Bi's explanation: signs of misfortune and good fortune arise from one's own actions. The upper ninth line is at the extreme of the "Foot" hexagram, having completed the path of proper conduct, so it can "look back at one's steps" and "examine the auspicious signs." It occupies the highest position yet corresponds with the harmonious and joyful nature, thus although it is at the top, it can descend to the lower positions and be mindful of caution, which is its "turning around"; having fully completed the path of proper conduct, it achieves "supreme good fortune." It also cites Liang Yin's explanation: the upper ninth line is the end of the "Foot" hexagram. Human conduct, when viewed at the beginning, is difficult to distinguish between sincerity and falsehood; only when viewed at the end can it be clearly discerned. Therefore, looking back at what he has done to examine his virtue, if his movements are complete without any deficiency, then the good fortune is great. This line is not precisely the ultimate of what Mencius said about one's movements and behavior being entirely in accordance with propriety?

總論項氏安世曰：一陰一陽之卦，在下者為《復》、《姤》，在上《夬》、《剝》，具義主於消長也。在二五者，陽在二為《師》之將，在五為《比》之主，陰在二為《同人》之君子，在五為《大有》之君子，其義主於得位也。在三四者，陽在三，則以剛行柔為“勞謙”，在四則以剛制柔為“由豫”，陰在三，則以柔行剛為《履》，在四，則以柔制剛為《小畜》，其義主於用事也。大抵用事之爻，在下者為行己之事，在上者為制人之事。

"The General Discussion" cites Xiang Anshi's statement: those hexagrams with only one yin or only one yang line, the line that is at the very bottom is the hexagram of Fu and Guo, and the line that is at the very top is the hexagram of Guai and Po. The meaning is mainly about the waxing and waning of yin and yang. When the line is in the second or fifth position: a yang line in the second position is the general of the hexagram Shi, and in the fifth position is the ruler of the hexagram Bi; a yin line in the second position is the gentleman of the hexagram Tongren, and in the fifth position is the gentleman of the hexagram Dayou. The meaning is mainly about being in the proper position. When the line is in the third or fourth position: a yang line in the third position is to act with strength in a yielding situation, forming the "lao qian" (modest humility) of the hexagram Qian; in the fourth position, it is to control yielding with strength, forming the "you yu" (joyful ease) of the hexagram Yu; a yin line in the third position is to act with yielding in a strong situation, forming the hexagram Liu; in the fourth position, it is to control strength with yielding, forming the hexagram Xiaoxu. The meaning is mainly about being in authority and taking responsibility. Generally, the line that is taking responsibility, if it is in the lower trigram, is about matters concerning oneself, and if it is in the upper trigram, is about matters concerning others.

又曰：《履》之六爻，皆以履柔為吉，故九二為“坦坦”，九四為“愬愬終吉”，上九為“其旋元吉”，皆履柔也。六三卦辭本善，終以履剛為凶。初九九五所履皆正，然初僅能“無咎”，五不免於“厲”，皆履剛也。是故初則懼其失初心之正，而教之以保其素。五則懼其恃勢位之正，而教之以謹其決。蓋剛者，喜動而好決，任剛而行者，後多可悔之事也。

He also said that all six lines of the "Gua" hexagram "Lu" (Following) emphasize the advantage of following the soft and yielding, so line nine at the second position is "Tantant" (level and straightforward), line nine at the fourth position is "Susu zhongji" (cautiously and finally auspicious), and line nine at the top is "Qixuan yuanji" (its turning back is originally auspicious), all of which belong to following the soft. Line six at the third position was originally good in the hexagram statement, but eventually became inauspicious because it followed the hard. Lines nine at the beginning and nine at the fifth position both acted properly, yet line nine at the beginning could only achieve "wu jiao" (no blame), and line nine at the fifth position still had to bear the word "li" (danger), all because they followed the hard. Therefore, for line nine at the beginning, it is feared that it might lose its original purity, so it is taught to remain steadfast. For line nine at the fifth position, it is feared that it might rely on the legitimacy of its position and power, so it is taught to be cautious in its decisions. Because strong people like to act and enjoy making decisions, if they act solely based on their strength, there are often regrettable outcomes afterwards.

程傳《泰序卦》；“履而泰然後安，故受之以泰。 ”履得其所則舒泰，泰則安矣，《泰》所以次《履》也。為卦坤陰在上，乾陽居下，天地陰陽之氣，相交而和，則萬物生成，故為通泰。

Cheng Yi in Yichuan's Commentary on the Changes says that the "Sequence of Hexagrams" explains the order of the hexagram Tai: "Only after proper conduct and practice can one achieve prosperity and ease; only after prosperity and ease can one attain stability, hence the hexagram Lu is followed by the hexagram Tai." Proper conduct and practice lead to openness and prosperity, and prosperity leads to stability, which is why the hexagram Tai comes after the hexagram Lu. In terms of the structure of the hexagram, the yin of Kūn is above and the yang of Qián is below, with the two energies of heaven and earth, yin and yang, interacting and harmonizing, allowing all things to grow and flourish, hence it is called prosperity and ease.

泰，小往大來，吉亨。本義 ”泰”，通也，為卦天地交而二氣通，故為《泰》，正月之卦也。“小”，謂陰。“大”，謂陽。言坤往居外，乾來居內。又自《歸妹》來，則六往居四，九來居三也。占者有剛陽之德，則“吉”而“亨”矣。

The Hexagram Statement says: "The Great Communication," the small has gone away and the great has come in, auspicious, smooth and unimpeded. Zhu Xi's "Original Meaning" states: "Tai" means communication. In terms of the hexagram structure, heaven and earth intersect and the two energies are connected, hence it is called "The Great Communication." It corresponds to the first month of the summer calendar. "Small" refers to yin, "great" refers to yang; it means the earth trigram moves upward to occupy the outer trigram, while the heaven trigram moves downward to occupy the inner trigram. Furthermore, in terms of "hexagram transformation," the hexagram "Tai" comes from "Returning to the Maiden," which is when the line six in the third position moves upward to the fourth position, and the line nine in the fourth position moves downward to the third position. If the person divining possesses the virtue of yang strength, then it is "auspicious" and "smooth."

程傳 “小”，謂陰。“大”，謂陽。“往”，往之於外也。“來”，來居於內也。陽氣 集說 劉氏牧曰：往來者，以內外卦言之，由內而之外為往，由外而復內為來。蔡氏清曰：卦名曰《泰》，以天地交而二氣通，就造化之本不可相無上取也。卦辭曰“小往大來”，以內君子外小人而言，就淑慝之分上取也。然則《泰》有二乎？曰：一也。但是天地交而二氣通，則決然內陽而外陰矣。

Cheng Yi's Yichuan Commentary on the Changes says: "Small" refers to yin, "great" refers to yang; "going" is moving to the outer trigram, "coming" is coming into the inner trigram. Yang energy... (the original text here is missing). "Collected Sayings" cites Liu Mu's view: the concept of coming and going refers to the inner and outer trigrams, moving from inner to outer is called going, moving from outer to inner is called coming. It also cites Cai Qing's view: the name of the hexagram is Tai, which is derived from the mutual interaction of heaven and earth and the communication of the two energies, establishing the idea from the fundamental source of creation that neither can be missing. The hexagram statement says "small goes and great comes," which refers to the inner being the gentleman and the outer being the petty person, taking meaning from the distinction between good and evil. So does the hexagram Tai have two meanings? Answer: It has only one. As long as heaven and earth interact and the two energies communicate, it must necessarily be that yang is inside and yin is outside.

初九，拔茅茹以其匯，征吉。本義 三陰在下，相連而進，拔茅連茹之象，征行之占也。占者陽剛，則其征吉矣。郭璞《洞林》讀至匯字絕句，下卦放此。

Initial line statement: Pulling up wild grass, the roots and tendrils come up together, similar things follow each other, and proceeding is auspicious. Zhu Xi's "Original Meaning" says: The three yang lines below are connected and advancing together (the original text "three yin below" should be "three yang below"), this is the image of pulling up wild grass with roots and tendrils connected, it is a divination for traveling; if the person consulting the hexagram possesses yang strength, then proceeding is auspicious. The Jin scholar Guo Pu in his "Dong Lin" reads the character "hui" and breaks the sentence, and the same sentence in the initial line of the "Pu" hexagram is read in the same way.

程傳 初以陽爻居下，是有剛明之才而在下者也。時之否，則君子退而窮處。時既泰，則志在上進也。君子之進，必與其朋類相牽援，如茅之根然，拔其一則牽連而起矣。“茹”，根之相牽連者，故以為象。“匯”，類也。賢者以其類進，同志以行其道，是以“吉”也。君子之進，必以其類，不唯志在相先，樂於與善，實乃相賴以濟。故君子小人，未有能獨立不賴朋類之助者也。自古君子得位，則天下之賢，萃於朝廷，同志協力，以成天下之泰。小人在位，則不肖者並進，然後其黨勝而天下否矣。蓋各從其類也。

Cheng Yi in Yichuan's Commentary on the Changes says: The initial line, which is a yang line at the very bottom, represents a person with strong and wise abilities who is in a low position. When the situation is blocked, the gentleman retreats and remains in obscurity; when the situation is open and favorable, his aspirations are to advance. The advancement of the gentleman must be supported by those of the same kind, just as the roots of reed grass are connected; if one is pulled up, others are pulled up along with it. "Ru" refers to the interconnected roots, so it is used as a symbol; "Hui" means the same kind. The virtuous person brings his kind together for advancement, and with like-minded people, they promote their ideas, hence "good fortune." The advancement of the gentleman must be accompanied by his kind, not only because he wishes to let others go first and is kind to others, but because they rely on each other to accomplish things. Therefore, whether gentleman or petty person, none can succeed in isolation without the support of their kind. Since ancient times, when the gentleman holds power, the virtuous people of the world gather at court, working together to achieve the prosperity of the world; when the petty person holds power, the wicked gather together, and thus their faction dominates and the world becomes blocked: all of this is due to following their own kind.

集說 劉氏向曰；賢人在上位，則引其類，而聚之於朝，在下位則思與其類俱進。在上則引其類，在下則推其類。故湯用伊尹，不仁者遠，而眾賢至類相致也。《朱子語類》云：以其匯屬上文，嘗見郭璞《洞林》，亦如此作句，便是那時人已自恁地讀了。蓋拔茅連茹者，物象也，以其匯者，人也。林氏希元曰：《程傳》曰：茹，根之相牽者。以《本義》三陽在下，相連而進推之，乃別茅之根，非本茅之根也。蓋一陽進而二陽與之相連，猶一茅拔而別茅之根與之相連也。

"The Collection of Sayings" cites Liu Xiang's view: when the virtuous are in high positions, they recommend their own kind and gather them to the court; when in lower positions, they think of promoting their own kind together. When in high positions, they recommend their own kind; when in low positions, they recommend their own kind. Therefore, King Tang of Shang appointed Yi Yin, and the unvirtuous were far away, while many virtuous people came one after another, which is the mutual attraction among the same kind. The "Zhu Zi Yu Le" says: connect "qi yi hui" with the previous text, and I have seen Guo Pu's "Dong Lin" also make this division, showing that people at that time had already read it this way. Because "ba mo lian ru" refers to the image of things, while "qi yi hui" refers to people. Quoting Lin Xi Yuan's view: "Yichuan's Commentary on the Changes" says "ru is the roots that connect with each other"; according to the "Ben Yi" "three yang are below, connected and advancing," this refers to the root of another mo, not the root of this mo itself. Because one yang line advances, the other two yang lines follow and connect, like pulling up one mo, and the roots of other mos are also pulled up together.

九二，包荒，用馮河，不遐遺，朋亡，得尚于中行。本義 九二以剛居柔，在下之中，上有六五之應，主乎《泰》而得中道者也。占者能包容荒穢，而果斷剛決，不遺遐遠，而不暱朋比，則合乎此爻中行之道矣。

The Line Statement for the Second Line (Nine Two): It can embrace disorder and filth, dare to walk alone across the river, not neglect distant people, and not favor one's own faction. Thus, it is in harmony with the middle path. Zhu Xi's "Original Meaning" says: Nine Two, with a Yang line in a Yin position, is in the middle of the Lower Trigram, and above it is Six Five, which corresponds with it. This is a person who takes charge of the situation of the Book of Changes (Tai) and can maintain the middle path. If those who divinate can embrace disorder and act decisively and resolutely, and do not neglect distant people while not favoring their own faction, then they conform to the principle of the middle path in this line.

程傳 二以陽剛得中，上應於五，五以柔順得中，下應於二。君臣同德，是以剛中之才，為上所專任，故二雖居臣位，主治泰者也，所謂上下交而其志同也。

Cheng Yi in Yichuan's Commentary on the Changes says: Nine in the Second, with its yang strength, attains the center and connects upward with Six in the Fifth; Six in the Fifth, with its flexibility and compliance, attains the center and connects downward with Nine in the Second. The virtue of ruler and minister is the same, so Nine in the Second, with its strong and upright ability to maintain the center, gains the ruler's exclusive trust. Therefore, although Nine in the Second holds the position of a minister, it is the one who governs the flourishing era. This is what the Commentary on the Judgment refers to as the mutual communication between superior and inferior, with aligned aspirations.

故治泰之道，主二而言。“包荒，用馮河，不遐遺，朋亡”，四者處泰之道也。人情安肆，則政舒緩而法度廢弛，庶事無節，治之之道，必有包含荒穢之量，則其施為寬裕詳密，敝革事理，而人安之。若無含弘之度，有貧疾之心，則無深遠之慮，有暴擾之患，深敝未去，而近患已生矣，故在“包荒”也。“用馮河”，泰寧之世，人情習於久安，安於守常，惰於固

Cheng Yi's Commentary on the Changes continues: the principle of governing a time of great harmony and prosperity mainly focuses on the second line, line nine. The four lines of the line statement, "Include the desolate and the abandoned, cross the river with confidence, not neglect the distant, and have no companions," are the four proper approaches one should take when in a time of great harmony. Once human feelings become indulgent and unrestrained, government orders become slack, and laws and regulations gradually fall into disuse, leading to the loss of control over all affairs. To rectify such a situation, one must first possess a broad and inclusive spirit, which will allow governance to be broad and thorough, removing accumulated evils and restoring order, thus bringing peace to the people. If one lacks a magnanimous spirit and instead harbors aversion and resentment, there will be no far-reaching plans, only the calamities of hasty and oppressive measures. Deep-rooted problems remain unresolved while immediate troubles arise, hence the four lines should begin with "Include the desolate and the abandoned." As for "cross the river with confidence," it refers to the fact that in times of peace and security, people have become accustomed to long-term ease, content with following old ways, and lazy about... The original text here is missing, and Cheng Yi's passage is incomplete.

集說 胡氏炳文曰：若有包容而無斷制，非剛柔相濟之中也。必包容荒穢，而又果斷剛決，則合乎中矣。雖不遺遐遠，而或自私於吾之黨類，則易至偏重，非輕重不偏之中也。唯不遺遐遠，而又不暱朋比，是不忘遠又不洩邇，合乎中矣。《本義》兩而字當細玩。

Collecting various interpretations, Hu Bingwen says: if there is only inclusion without discernment, it is not the 'center' which is the harmonious balance of firmness and flexibility. One must be able to include the coarse and the vulgar, and at the same time be resolute and decisive, only then can it be considered as center. Although not abandoning distant people, yet favoring one's own faction, is easy to become biased, and thus not the impartial center. Only when one neither abandons distant people nor favors one's own faction, is it both not forgetting the distant and not neglecting the near, thus conforming to the center. Zhu Xi's "Ben Yi" uses two "er" particles consecutively when explaining this line, which should be carefully considered.

龔氏煥曰：初九“以其匯”，九二則欲其“朋亡”，何也？初九在下之賢，則欲其引類而進，九二大臣，所以進退天下之人才者，故欲亡其朋類。唯亡其朋類則能用天下之賢，若獨私其朋，則天下之賢，有不得進用者矣。此其所以不同也。

Collecting interpretations cite Gongs Huan's view: In the Tai hexagram, the line 'Initial Nine' says 'with its kind,' meaning to move forward together with like-minded people; but at 'Nine in the Second,' it says 'friends disappear,' meaning to abandon one's own group. Why is this so? The 'Initial Nine' is a virtuous person in a low position, so he wishes to bring in like-minded people to advance together; 'Nine in the Second' is in the position of a high official, responsible for recommending and dismissing talents throughout the country. Therefore, he must abandon his own group. Only by abandoning his own faction can he employ talents from all over the country; if he only favors his own group, then talents throughout the country will not be employed. This is the reason why two lines in the same hexagram have different meanings.

案 此爻以夫子《象傳》觀之。須以“包荒”兩字為主。蓋聖賢之心無棄物，堯舜之道欲並生，非包荒則不足以體天地之心，而盡君師之道矣。然“包荒”，非混而無別之謂，故必斷以行之，明以周之，公以處之，然後用舍舉措無不合於中道。《魯論》所謂寬信敏公者，意蓋相似也。四者以寬為本，故曰居上不寬，吾何以觀之哉！

Li Guangdi remarked: According to Confucius' Image Commentary, this line must be interpreted with the two characters "bao huang" as the main focus. The sage and virtuous person's heart does not abandon any person or thing. The way of Yao and Shun requires that all things grow together. Without the ability to embrace and include the wild and untamed, one cannot comprehend the heart of heaven and earth that generates and nurtures all things, nor can one fulfill the responsibility of being a ruler or a teacher. However, "bao huang" does not mean to mix everything together without distinction. Therefore, one must also use decisiveness to implement, clarity to examine thoroughly, and impartiality to handle matters. In this way, the selection and rejection, the actions and arrangements, will all conform to the middle way. The four virtues of "kuan" (broad-mindedness), "xin" (trustworthiness), "min" (diligence), and "gong" (impartiality) mentioned in the Analects, are likely intended to be similar in meaning. These four virtues take "kuan" as their foundation, so Confucius said: How can I observe a person in a position of authority who is not broad-minded?

九三，無平不陂，無往不復，艱貞無咎，勿恤其孚，于食有福。本義 將過乎中，《泰》將極而《否》欲來之時也。“恤”，憂也。“孚”，所期之信也。戒占者艱難守貞，則“無咎”而“有福”。

The line statement of the Third Line of the Qian trigram in the Tai hexagram says: There is no constant levelness without turning into incline, no constant going forward without turning back; to maintain uprightness in hardship will not result in error, there is no need to worry about the sincerity one expects, and in enjoying the sustenance one receives, there is inherent blessing. Zhu Xi's "Ben Yi" says: The Third Line is about to cross the central position of the lower trigram, which is precisely the time when Tai is about to reach its peak and Pi is about to arrive. "Xu" means worry, and "Fu" refers to the sincerity one expects. This is a warning to the person consulting the oracle to maintain uprightness in hardship, thus achieving "no error" and "blessing."

程傳 三居泰之中，在諸陽之上，泰之盛也。物理如循環，在下者必升，居上者必降。《泰》久而必《否》，故於《泰》之盛，與陽之將進，而為之戒曰：無常安平而不險陂者，謂無常《泰》也。無常往而不返者，謂陰當復也。平者陂，往者復，則為《否》矣。當知天理之必然，方《泰》之時，不敢安逸，常艱危其思慮，正固其施為，如是則可以“無咎”。處《泰》之道，既能“艱貞”，則可常保其泰，不勞憂恤，得其所求也。

Cheng Yi in Yichuan's Commentary on the Changes says: Nine in the Third is located in the middle of the Tai hexagram and is at the top of the three yang lines, which is the position of Tai reaching its peak. The principle of things is like a cycle; what is below must rise, and what is above must descend. When Tai is prosperous for a long time, it will inevitably turn into a blocked state. Therefore, when Tai is at its peak and the yang energy is still advancing, the sage gives this warning: there is no permanently flat and unslanted path, meaning there is no permanent Tai; there is no permanently going forward without returning, meaning the yin energy will eventually return. The flat becomes slanted, the going away returns, and thus it becomes the Po hexagram. People should understand this as the inevitable principle of heaven. Even when Tai is prosperous, one should not be complacent, but always keep in mind the difficulties and dangers, and act with integrity and firmness. In this way, one can achieve 'no fault'. When one can practice 'difficult yet firm' in the state of Tai, one can maintain the prosperity of Tai for a long time, without needing to worry, and can also attain what one seeks.

不失所期為孚。如是，則於其祿食有福益也。祿食，謂福祉。善處《泰》者，其福可長也。蓋德善日積，則福祿日臻，德逾子祿，則雖盛而非滿。自古隆盛，未有不失道而喪敗者也。

Cheng Yi continued to say: Not disappointing expectations is called "fu." Being able to do so brings blessings and increases one's俸禄 and sustenance.禄 and 食 are forms of blessings. Those who are good at living in a prosperous time can maintain their blessings for a long time. Because virtue and good deeds accumulate day by day, blessings and禄 also come day by day; when virtue surpasses one's position, even if one's status is great, it is not considered full. Since ancient times, those who have prospered greatly have never failed because they lost the right path.

集說 項氏安世曰：“無平不陂”，為三陽言之；“無往不復”，為三陰言之。兩言“無”“不”者，明此皆天道之必至，而“有孚”者也。人能知此，則當《泰》之極，不可不

Collected Commentaries cite Xiang Anshi's statement: "Without level there is slope" refers to the three yang lines in the lower trigram, while "Without going there is return" refers to the three yin lines in the upper trigram. Both phrases use the double negative structure "without... not..." to emphasize that these are matters certain to occur according to the heavenly way, which is what the line statement refers to as "having sincerity." When people understand this, then when Tai reaches its extreme, they must not... the original text here is missing, and Xiang's remarks are incomplete.

徐氏直方曰：小人所以勝君子者，非乘其怠，則攻其隙，艱則無怠之可乘，貞則無隙之可攻，如此則町以“無咎”，可以勿憂其孚矣。或曰：陰陽交運，《否》《泰》相仍，時勢然也，雖“艱貞”，“勿恤”如之何？曰：平陂住復者，天運之不能無；“艱貞”“勿恤”者，人事之所當盡。天人有交勝之理，處其交履其會者，必有變化持守之道，若一諉之天運，以為無預於人事，則聖人之《易》，可無作矣。

Collecting sayings cites Xu Zifang's statement: A petty person can overcome a gentleman, either by taking advantage of the gentleman's slackness or by attacking the gentleman's weaknesses. If one can endure hardship, there will be no slackness to take advantage of; if one can maintain integrity, there will be no weakness to attack. In this way, one can achieve "no fault," and thus need not worry about the reliability of one's expectations (the original text "町以" should be "可以"). Someone asks: Yin and Yang alternate, and the states of "non-communication" and "communication" follow one another, which is natural due to the times. Even if one achieves "endurance through hardship" and "no anxiety," what difference does it make? The answer is: When flat ground becomes steep and then returns to flat, this is inevitable in the heavenly course; however, "endurance through hardship" and "no anxiety" are duties that human beings should fulfill. Heaven and humanity inherently have the principle of mutual overcoming. Those who are in such alternating situations and experience these times must surely have the ability to adapt and remain firm. If one merely attributes everything to heavenly course, believing it has nothing to do with human affairs, then the sage's Book of Changes would not have been written.

六四，翩翩，不富以其鄰，不戒以孚。本義 已過乎中，《泰》已極矣，故三陰翩然而下復，不待富而其類從之，不待戒今而信也。其占為有小人合交以害正道，君子所當戒也。陰虛陽實，故凡言不富者，皆陰爻也。

The Line Statement of the Sixth Line of the fourth position in the Tai hexagram says: Light and graceful, descending swiftly, without relying on wealth, it moves together with nearby like elements, without needing instruction, they trust each other. Zhu Xi's "Ben Yi" says: The sixth line has already passed the central position of the upper trigram, Tai has reached its extreme, so the three yin lines gracefully descend back, without waiting for wealth, similar elements follow, without needing a command, they trust each other (the original text "bu dai jie jin" should be "bu dai jie ling"). The divination for this line indicates that small people associate in groups to harm the correct path, and the gentleman should be cautious. Yin lines are empty while yang lines are substantial, so in the "Book of Changes," whenever it says "not rich," it refers to yin lines.

程傳 六四處《泰》之過中，以陰在上，志在下復，上二陰亦志在趨下。“翩翩”，疾飛之貌，四翩翩就下，與其鄰同也。“鄰”，其類也，謂五與上。夫人富而其類從者，為利也，不富而從者，其志同也。三陰皆在下之物，居上乃失其實，其志皆欲下行，故不富而相從，不待戒告而誠意相合也。

Cheng Yi in Yichuan's Commentary on the Changes says: The sixth line in the fourth position is located beyond the central position in the Tai hexagram. It is a yin line in the upper trigram, with a mind inclined to return downward. The two yin lines above it also desire to move downward. "Pian pian" refers to a swift and eager flight. The sixth line in the fourth position flies swiftly downward, aligning with its neighboring lines. "Neighboring" refers to similar elements, meaning the sixth line in the fifth position and the sixth line at the top. People follow others because they are wealthy, seeking benefit; but those who are not wealthy still follow others because their hearts are in harmony. Originally, these three yin lines belong to the lower position, but by occupying the upper position, they have lost their proper place. Their minds all desire to move downward, so they follow each other without relying on wealth, and their sincerity naturally aligns without waiting for admonition.

夫陰陽之升降，乃時運之《否》、《泰》，或交或散，理之常也。《泰》既過中，則將變矣，聖人於三，尚云“艱貞”則“有福”，蓋三為將中，知戒則可何，四已過中矣，理必變也，故專言始終反覆之道。五，《泰》之主，則復言處《泰》之義。

Cheng Yi continued to say: The rising and falling of yin and yang correspond to the times of fortune and misfortune. Sometimes they come together, sometimes they separate, which is the normal course of things. When the state of Tai (Prosperity) has passed the central position, it is about to change. The sage, in the line nine in the third position, says "difficult but firm" and then "there is blessing," because nine in the third is approaching the central position, and knowing caution is still possible. However, when six in the fourth has passed the central position, according to principle, it must change, so it focuses on the principle of beginning and reversal. Six in the fifth is the main line of the Tai hexagram, so it goes back to explain the meaning of dealing with prosperity.

集說 沈氏該曰：四處上體，在近君之位。三陽既進，樂與賢者共之，志同願得，是以不富以鄰，不戒而孚也。趙氏彥肅曰：從六五下賢，其心休休焉者也。李氏簡曰：陰氣上升，陽氣下降，乃天地之交《泰》也。上以謙虛接乎下，下以剛直事乎上，上下相孚，乃君臣之交泰也，君臣交泰，則天下泰矣。故下三爻皆以剛直事其上，上三爻皆以謙虛接乎下，四當二卦之交，故發此義。

The collected interpretations cite Shen Gai's view: the sixth line in the fourth position is located in the upper trigram, close to the position of the ruler. The three yang lines in the lower trigram have already advanced upwards. The sixth line in the fourth position delights in working with virtuous people, sharing the same aspirations and achieving their goals, so it does not rely on wealth to travel with similar kinds, and does not need to be instructed to gain mutual trust. The collected interpretations also cite Zhao Yansu's view: this follows the manner of the sixth line in the fifth position, which shows respect and honor to virtuous people, displaying a broad-minded and inclusive attitude. The collected interpretations also cite Li Jian's view: the yin energy rises and the yang energy descends, which is how heaven and earth interact to form harmony; the superior ones humbly accept the inferior ones, while the inferior ones uprightly serve the superior ones, and thus the superior and inferior trust each other, forming harmony between ruler and minister. When ruler and minister are in harmony, the world is also in harmony. Therefore, the three lines in the lower trigram all uprightly serve their superiors, and the three lines in the upper trigram all humbly accept their inferiors. The sixth line in the fourth position is precisely at the junction of the upper and lower trigrams, so this meaning is explained in this line.

俞氏琰曰：“翩翩”，降以相從之貌。《易》以陰虛為不富，六四陰爻，故曰“不富”。何氏楷曰：此正陰陽交《泰》之爻也。“翩翩”，群飛而下貌。陰虛陽實，凡言不富者皆陰爻。“鄰”，指五上，四能挾其並居之鄰，相從而下者，以三陰皆欲求陽，故不待教戒，而能以之下孚乎陽也。

The collected interpretations cite Yu Yan's view: "Pian pian" describes the appearance of descending and following each other. The Book of Changes regards the emptiness of a yin line as "not rich," and since the sixth line in the fourth position is a yin line, it says "not rich." The collected interpretations also cite He Kai's view: this is exactly one line of yin and yang meeting in harmony. "Pian pian" describes the appearance of a group flying down together. Yin is empty and yang is full; whenever "not rich" is mentioned, it refers to a yin line. "Neighboring" refers to the sixth line in the fifth position and the sixth line at the top; the fourth line can lead the neighboring line downward together because the three yin lines all desire to unite with yang, so they do not wait for instruction or warning and can gain trust from the yang line by moving downward.

案 《傳》義皆以此爻為小人復來，然以《彖傳》“上下交而其志同”觀之，則四五正當君相之位，下交之主，兩爻《象傳》所謂“中心願也”，中以行願也，則正所謂“志同”者也。爻辭“不富”，與《謙》六五同，皆言其謙虛而不自滿足爾。沈氏趙氏以下諸說，義皆可從。

Li Guangdi remarked: Both Yichuan's Commentary on the Changes and the Benyi treat this line as the return of a petty person. However, from the Commentary on the Judgment, "the superior and inferior are in mutual communication and their aspirations are the same," it can be seen that the lines six in the fourth and six in the fifth are in positions of prime ministers and the sovereign, and are the ones leading the downward communication. The statements in the Image Commentary, "the center's wish" and "the center carries out the wish," are exactly what is meant by "their aspirations are the same." The line statement "not rich" is the same as line six in the fifth of the Qian hexagram, and merely indicates that he is humble and not self-satisfied. The interpretations of Shen Cai and Zhao Yansu and later scholars can all be accepted.

六五，帝乙歸妹，以祉元吉。本義 以陰居尊，為《泰》之主，柔中虛已，下應九二，吉之道也。而“帝乙歸妹”

The Line Statement of the Fifth Line in the Tai hexagram says: "The Emperor Yi married off his young maiden, thus obtaining blessings, which is a great auspicious omen." Zhu Xi's "Benyi" states: "The Fifth Line, being a yao of Yin in a noble position, is the main line of the Tai hexagram. It is gentle, compliant, and maintains the middle, remaining humble and open to others. It reaches down to correspond with the Second Line, which is the way to auspiciousness." As for "Emperor Yi marrying off his maiden"..., the original text here is missing. Zhu Xi's passage in "Benyi" is incomplete, and the text directly continues with Yichuan's Commentary on the Changes.

程傳 史謂湯為天乙，厥後有帝祖乙，亦賢王也。後又有帝乙。《多士》曰：自成湯至於帝乙，罔不明德恤祀。稱“帝乙”者，未知誰是。以爻義觀之，帝乙制王姬下嫁之禮法者也。自古帝女雖皆下嫁，至帝乙然後制為禮法，使降其尊貴，以順從其夫也。六五以陰柔居君位，下應於九二剛明之賢，五能倚任其賢臣而順從之，如帝乙之歸妹然，降其尊而順從於陽，則以之受祉，且元古也。“元吉”，大吉而盡善者也，謂成治《泰》之功也。

Cheng Yi in Yichuan's Commentary on the Changes says: Historical records refer to Shang Tang as Tianyi, and later there was Emperor Zuyi, who was also a virtuous ruler, and later Emperor Yi. The Book of Documents, Dushì, says: From Cheng Tang to Emperor Yi, none did not strive to practice virtue and conduct solemn worship. It is unclear which emperor the line statement refers to as 'Emperor Yi'. Considering the meaning of the line, Emperor Yi should be the one who established the rites for the marriage of royal daughters. Since ancient times, royal daughters were all married off, but it was Emperor Yi who formalized the rites, making them descend from their noble status to obey their husbands. The line refers to the sixth line, which is a yin line occupying the position of the ruler, and it corresponds to the second line, a yang line representing a virtuous minister. The sixth line can rely on and appoint this virtuous minister and obey him, just as Emperor Yi married his sister, descending from her noble status to obey the yang. Therefore, it receives blessings and great good fortune (the original text 'qi yuan gu' should be 'qi yuan ji'). 'Yuan ji' means great good fortune and complete virtue, indicating the accomplishment of the governance of the prosperous era.

集說 項氏安世曰：帝女，下嫁之札，至湯而備。湯嫁妹之辭曰：無以天子之富而驕諸侯。陰之從陽，女之順夫，天下之義也。往事爾夫，必以禮義。湯稱天乙。或者亦稱帝乙乎？

Collected Sayings cites Xiang Anshi's statement: The ritual for a royal daughter marrying down, in the proper way, was only fully established during the time of King Tang of Shang (the original text says "down marriage document" but should be "down marriage ritual"). When King Tang married his sister, the words of instruction said: Do not rely on the wealth and prestige of the Son of Heaven to be arrogant toward the feudal lords. Yin follows Yang, and the woman follows her husband, which is the universal principle of the world; when you serve your husband, you must do so according to propriety and righteousness. King Tang was called Tianyi, perhaps also referred to as Diyi?

上六，城復于隍，勿用師，自邑告命，貞吝。本義 《泰》極而《否》，“城復于隍”之象。戒占者不可力爭，但可自守，雖得其貞，亦不免於羞吝也。

The Line Statement of the Sixth at the Top of the Tai hexagram says: The city walls collapse and fall into the dry ditch below the city. Do not mobilize the army; only issue commands from your own territory. Although you maintain uprightness, you cannot avoid regret. Zhu Xi's "Benyi" says: When Tai reaches its extreme, it transforms into Pi. This is the image of "the city walls returning to the dry ditch." This warns the person consulting the oracle not to strive for contention, but to hold fast to self-restraint; even if one maintains uprightness, one cannot avoid feelings of shame and regret.

程傳 掘隍土積累以成城，如治道積累以《泰》。及《泰》之終，將反於《否》，如城土頹圯，復反於隍也。上，《泰》泰之終，六以小人處之，行將否矣。“勿用師”，君之所以能用其眾者，上下之情通心從也。今《泰》之將終，失《泰》之道，上下之情不通矣。民心離散，不從其上，豈可用也？用之則亂。

Cheng Yi in Yichuan's Commentary on the Changes says: digging up the soil from the moat and piling it up to build the city wall is like the way of governing the country, which accumulates layer by layer to achieve prosperity. When prosperity reaches its end, it will return to blockage, just as the soil on top of the city wall collapses and falls back into the moat. The Sixth at the Top is the end of prosperity. A person of Yin flexibility and weakness is in this position, and prosperity is about to turn into blockage. The phrase 'do not use the army' is because the ruler can mobilize people by having harmony between superiors and inferiors and the people's obedience. Now that prosperity is about to end, the way of prosperity has already been lost, and harmony between superiors and inferiors is broken, the people are scattered and unwilling to obey the ruler. How can one still use the army? If one does, chaos will arise.

眾既不可用，方自其親近而告命之，雖使所告命者得其正，亦可羞吝。“邑”，所居，謂親近，大率告命必自近始。凡“貞凶”“貞吝”有二義，有貞固守此則凶吝者，有雖得正亦凶吝者，此不云貞凶而云“貞吝”者，將否而方告命，為可羞吝，否不由於告命也。

Cheng Yi continued to say: since the people cannot be moved, one can only issue commands to those close to oneself; even if the content of the command is in accordance with the right path, it is still a matter of shame and regret. "Yi" refers to one's own dwelling place, meaning those close to oneself; generally, when issuing commands, one should start from the near. All divination phrases such as "Zhen Xiong" and "Zhen Lin" have two meanings: one is that adhering to this path will bring misfortune and poverty, and the other is that even if one attains the right path, misfortune and poverty are still unavoidable. Here, instead of saying "Zhen Xiong," it says "Zhen Lin," because the command is issued when the time is about to be blocked, and it is merely a matter of shame and regret; the blockage itself is not caused by the command.

集說 《朱子語類》：問：《泰》卦“無平不陂，無往不復”，與“城復于隍”。曰：此亦事勢之必然，冶久必亂，亂久必治，天下無久而不變之理。子善遂言天下治亂，皆生於人心，治久則人心放肆，故亂因此生。亂極則人心恐懼，故治由此起。曰：固是生於人心，履其運者，必有變化持守之道可也。案 “貞”者，常也。爻義言當此之時，只可告邑，未可用師。若守常而用師則吝，非以告邑為可吝也。

Quoted from "Ji Shuo" citing "Zhu Zi Yu Lue": Someone asked about the meaning of "There is no level ground without slope, no going without return" in the Tai hexagram and "The city returns to the moat" in the line "Six at the Top." Zhu Xi said: This is also a natural course of events. A long period of peace will inevitably lead to chaos, and a long period of chaos will inevitably lead to restoration. There is no such thing as a state that remains unchanged forever (the original text "Ye jiu bi luan" should be "Zhi jiu bi luan"). A disciple named Zi Shan continued: The rise and fall of the world come from the people's hearts. When peace lasts long, people's hearts become unrestrained, and chaos thus arises; when chaos reaches its peak, people's hearts become fearful, and restoration thus emerges. Zhu Xi said: It is indeed rooted in the people's hearts, but those who are in the midst of such times must have the ability to adapt to changing circumstances and maintain self-discipline. Li Guangdi commented: "Zhen" means constant. The meaning of the line is that at this time, one can only issue orders within the city, but not yet deploy troops; if one rigidly adheres to conventional methods and uses military force, there will be regret, but this does not mean that issuing orders within the city itself is shameful or regrettable.

總論劉氏定之曰；《泰》取天地交而萬物通，上下交而其志同、故六爻之中，相交之義重。初與四相交，《泰》之始也。故初言“以其匯”，如茅之連茹。四言“以其鄰”，如鳥之連翩，二與五相交，《泰》之中也，故五言人君降其尊貴以任夫臣，二言大臣盡其職任以答夫君。三與上相交，《泰》之終也，故三言平變而為陂，上言城復而於隍。

In summary, Liu Dingzhi explains that the hexagram Tai derives its meaning from the mutual interaction between heaven and earth, allowing all things to communicate, and the mutual interaction between above and below, leading to harmony of hearts and minds. Therefore, among the six lines, the significance of mutual interaction is most important. The six lines are paired in pairs of 'responding' lines, forming exactly three pairs: the first and fourth, the second and fifth, and the third and sixth. The interaction between Chou and Si represents the beginning of Tai, so Chou says 'by its convergence,' like the roots of reeds connected together; Si says 'by its neighbor,' like a flock of birds descending in unison. The interaction between Er and Wu represents the middle of Tai, so Wu speaks of the ruler descending from his lofty position to employ ministers, and Er speaks of ministers fulfilling their duties to repay the ruler. The interaction between San and Liang represents the end of Tai, so San speaks of flat ground turning into a steep slope, and Liang speaks of the city walls collapsing back into the moat.

蓋君子進而小人退，所以致《泰》也。君委任而臣效忠，所以致《泰》也。抑天運之循環，《泰》極而《否》，有必然者，而保泰之意，隱然有不容不恐懼焉，則平陂城隍，其旨嚴哉！

Liu Dingzhi continued saying: When the virtuous advance and the petty men retreat, this is the cause of the prosperity of Tai; when the sovereign entrusts authority freely and the ministers serve with loyalty, this is also the cause of the prosperity of Tai. However, the heavenly course is cyclic, and when Tai reaches its extreme, it turns into Pi, which is inevitable. Within the intention of maintaining the prosperity of Tai, there is implicitly a necessity for vigilance. Thus, looking at the two line statements "Without level there is slope" and "The city returns to the moat," how severe their intent is!

吳氏曰慎曰：初四以氣類言，二體之始也。三上以時運言，二體之終也。二五以主

In summary, Wu Yueshen said: "Chu Ji and Liu Si refer to those with the same nature, they are respectively the beginnings of the upper and lower parts; Ji San and Shang Liu refer to the change of time, they are respectively the endings of the upper and lower parts; Ji Er and Liu Wu, however, refer to..." The original text here is missing, and Wu's statement is incomplete. The text then directly proceeds to the hexagram of "Pu."

否.乾上.坤下程傳 《否序卦》：“泰者通也，物不可以終通，故受之以否。”夫物理往來，通泰之極則必《否》，《否》所以次《泰》也。為卦天上地下，天地相交，陰陽和暢則為《泰》。天處上，地處下，是天地隔絕，不相交通，所以為《否》也。

The hexagram of "否" is marked with the upper trigram as Qian (Heaven) and the lower trigram as Kun (Earth). Cheng Yi in his commentary "Yichuan's Commentary on the Changes" says: The "Sequence of Hexagrams" explains the hexagram of "否" as follows: "Tai means smooth and unimpeded; things cannot remain unimpeded forever, so the next hexagram is "否"." Reason and affairs have their rise and fall; when smoothness reaches its extreme, it must turn into obstruction, hence "否" comes after "泰". In terms of the hexagram image, Heaven is above and Earth is below: when the energies of Heaven and Earth meet and yin and yang are harmonious, that is "Tai"; but now Heaven is in the upper position and Earth is in the lower position, Heaven and Earth are separated, and they do not communicate with each other, thus forming "否".

否之匪人，不利君子貞，大往小來。本義 “否”，閉塞也。七月之卦也，正與《泰》反，故曰“匪人”，謂非人道也。其占不利於君子之正道。蓋乾往居外，坤來居內。又自漸卦而來，則九往居四，六來居三也。或疑之匪人三字衍文，由《比》六三而誤也。《傳》不特解其義，亦可見。

The Hexagram of "Opposition" states: In a closed and obstructed era, it is not in harmony with the way of human beings, and it is not favorable for the gentleman to maintain uprightness. The great moves outward while the small move inward. Zhu Xi's "Benyi" says: "Opposition" means blockage. It is the hexagram of the seventh month in the twelve hexagrams of the changing cycle, and it is exactly opposite to the Hexagram of "Prosperity." Therefore, it is said "non-human," meaning not in harmony with the way of human beings. Its "line statement" is unfavorable for the gentleman's correct path. Because the Heaven trigram moves outward and occupies the outer trigram, while the Earth trigram moves inward and occupies the inner trigram. According to the theory of "hexagram transformation," this hexagram comes from the Hexagram of "Gradual Progress." Specifically, the ninth line of the third position in the Hexagram of "Gradual Progress" moves up to the fourth position, and the sixth line of the fourth position moves down to the third position. Some people suspect that the three characters "zhi fei ren" are a later addition, possibly mistakenly inserted from the line statement of the third line of the Hexagram of "Comparison." The "Commentary on the Judgment" does not specifically explain these three characters, which also indicates this.

程傳 天地交而萬物生於中，然後三才備，人為最靈，故為萬物之首。凡生天地之中者，皆人道也。天地不交，則不生萬物，是無人道，故曰“匪人”，謂非人道也。消長闔闢，相因而不息，《泰》極則復，《否》極則傾，無常而不變之理，人道豈能無也？既《否》則泰矣。夫上下交通，剛柔和會，君子之道也。否則反是，故“不利君子貞”。君子正道，否塞不行也。“大往小來”，陽往而陰來也。小人道長、君子道消之象，故為《否》也。

Cheng Yi in Yichuan's Commentary on the Changes says: When heaven and earth interact, all things are generated within them, and then the three elements of heaven, earth, and humanity are complete. Humanity is the most spirited among them, so it is the leader of all things. All things existing between heaven and earth fall under the category of the human way. If heaven and earth do not interact, there will be no generation of things, and thus no human way. Therefore, it is said "non-human," meaning not conforming to the human way. The processes of decline and growth, closure and opening, continue without end. When Tai reaches its extreme, it returns; when Pi reaches its extreme, it overturns. There is no constant and unchanging principle in the world, so how can the human way be cut off? When Pi passes, it turns into Tai. The mutual interaction of superior and inferior, and the harmonization of strength and softness, is the way of the gentleman. Pi is exactly the opposite, so it is said "unfavorable for the gentleman's constancy." The gentleman's righteous path is blocked and cannot proceed. "Great departure and small arrival" refers to the movement of yang going outward and yin coming inward, which is the image of the growth of the petty person's way and the decline of the gentleman's way, hence forming the hexagram Pi.

集說 孔氏穎達曰：“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 collected explanations cite Kong Yingda's commentary: "So-called 'the time of non-human interaction' refers to a period of closure where human affairs are not in harmony, hence called 'non-human.' As for 'it is not advantageous for the gentleman to maintain uprightness,' this is because the way of the petty person is increasing while the way of the gentleman is declining, making it unfavorable for the gentleman to uphold the correct path. Yang energy is moving outward while Yin energy is coming inward, hence it is said 'great movement and small coming.' Yang governs growth and nourishment, so it is called 'great'; Yin governs reduction and decay, so it is called 'small.'

崔氏憬曰：否，不通也。於不通之時，小人道長，故云“匪”人。君子道消，故“不利君子貞”也。呂氏大臨曰：否，閉幕而不交也，“否之匪人，不利君子貞”，言否閉之世，非其人者，惡直醜正，不利乎君子之守正。

Collective commentary cites Cui Jing's view: "Fu" means uncommunicative. In times of uncommunicative conditions, the way of the petty person grows, hence "non-human"; the way of the gentleman declines, hence "unfavorable for the gentleman to maintain uprightness." Collective commentary also cites Lü Daolin's view: "Fu" refers to blockage and lack of mutual communication (the original text says "closed curtain" but should be "blockage and obstruction"). "Fu zhi fei ren, bu li junzi zhen" means in times of blockage, those in power are not those who are suitable for their position. They detest uprightness and slander correctness, which is detrimental to the gentleman maintaining uprightness.

王氏宗傳曰：“匪人”，所謂非君子人也。人非君子，則平時與君子如枘鑿之不相入者，正斯人也。匪人得志，則君子之道，否塞而不行矣。夫正道之在天下。不可以一日無也。今也君子之道，否塞而不得行者，皆“否之匪人”，不利乎貞故也。蓋小人之心，同乎己者則利之，異乎己者則不利也。夫唯彼己之勢，既不相入，故大者往而小者來也。

The collected interpretations cite Wang Zongcheng's saying: "F匪ren" refers to those who are not gentlemen. If a person is not a gentleman, then in daily life, he cannot align with a gentleman, just as a square tenon cannot fit into a round mortise. Such a person, whose nature does not match, is exactly this kind of person. The tenon and mortise have different shapes and cannot be forced to fit. When such a person comes into power, the path of the gentleman becomes blocked and cannot be practiced. The righteous way in the world cannot be absent for a single day. Now, the path of the gentleman is blocked and cannot be practiced, all because of "po zhi fei ren," which is detrimental to upholding righteousness. The mindset of the petty person is: let those who are like himself gain benefits, and prevent those who are different from gaining benefits. Because their nature is fundamentally incompatible, the greater ones move outward while the smaller ones move inward.

喬氏中和曰：君子以正自居，隱見隨時，無人而不自得，何不利之有，亦小人不利於君子之貞耳。於是而君子往小人來而天地《否》矣。由《否》而之《泰》焉，天也。由《泰》而之《否》焉，人也。

Collected Sayings cites Qiao Zhonghe's statement: A gentleman maintains himself on the right path, either hidden or revealed according to the time, and can find contentment in any situation—this is based on the idea from the Zhongyong that a gentleman can remain tranquil in any circumstances. Then what can be considered disadvantageous? The disadvantage lies only in the fact that petty people hinder the gentleman's adherence to the correct path. Thus, the gentleman goes out while the petty people retreat inward, and the heavens and earth become blocked. Moving from a state of blockage (否) to a state of openness (泰) is the will of heaven; moving from openness to blockage is due to human actions.

初六，拔茅茹以其匯，貞吉亨。程傳 《泰》與《否》皆取茅為象者，以群陽群陰同在下，有牽連之象也。《泰》之時，則以同徵為吉。《否》之時，則以同貞為“亨”。始以內小人外君子為《否》之義，復以初六否而在下為君子之道。《易》隨時取義，變動無常。《否》之時，在下者君子也。

The first line of the "Pu" hexagram says: Uprooting wild hemp, the roots are connected and pulled out together, because they are of the same kind; holding firm to the correct position brings auspiciousness and smoothness. Cheng Yi in his commentary "Yichuan's Commentary on the Changes" says: Both the "Tai" and "Pu" hexagrams use wild hemp as a symbol, because a group of yang lines or a group of yin lines are together in the lower position, symbolizing mutual connection. In the case of "Tai", it is auspicious to move forward together as a group; in the case of "Pu", it is "smooth" to hold firm together. Previously, the meaning of the "Pu" hexagram was established by taking the inner trigram as small people and the outer trigram as gentlemen. Now, it is said that the first line, which is in the blocked situation and in the lower position, represents the way of the gentleman. The "Book of Changes" takes meaning according to the time and position, and its changes have no fixed rule; in the case of "Pu", the one in the lower position is indeed the gentleman.

否之三陰，上皆有應。在否隔之時，隔絕不相通，故無應義。初六能與其類貞固其節，則處否之吉，而其道之亨也。當否而能進者，小人也，君子則伸道免禍而已。君子進退，未嘗不與其類同也。

Cheng Yi continued to say: In the Gua of Non-communication, the three yin lines each have a corresponding yang line above them, but during the time of blockage and separation, they are cut off from each other and do not communicate, so there is no meaning of 'response'. The line Six at the Beginning can remain steadfast with its kind, thus it is auspicious in a time of non-communication, and this is also the way that allows its path to be unimpeded. To advance in a time of non-communication is the way of a petty person; a gentleman merely promotes his path and avoids calamity. A gentleman's advancement or retreat has never been inconsistent with his kind.

集說 王氏弼曰；居《否》之時，動則入邪。三陰同道，皆不可進，故“拔茅茹以類”，“貞”而不諂則“吉亨”。胡氏瑗曰：《否》之初，是小人道長，君子不可用之時也。時既不可用，則必引類而退，守以正遭，不可求進，然後得其占而獲亨也。

The collected interpretations cite Wang Bi's view: when in the situation of 'Opposition', any movement leads to the wrong path. With three yin lines in agreement, none can advance, hence it says 'uprooting the wild hemp by its roots'; if one maintains uprightness and does not flatter, then 'auspicious and smooth'. The collected interpretations also cite Hu Yuan's view: the first line of the 'Opposition' hexagram is precisely the time when the path of the petty person grows stronger and the gentleman is not appointed. Since the situation does not allow appointment, one must retreat with one's kind, maintaining uprightness, not seeking advancement, thus obtaining the line statement's judgment and achieving smoothness (the original text 'shou yi zhang' should be 'shou yi zhengdao').

王氏宗傳曰：《否》之初六雖有其應，然當此之時，上下隔絕而不通，故初六無上應之義，唯其以匯守吾正而已。“吉亨”，《泰》之時為然也。初六以其類貞，而亦“吉”且“亨”者，詘身以伸道，故無往而不吉，亦無往而不亨也。“吉”，謂免禍。“亨”，謂伸道也。

The collected interpretations cite Wang Zongcheng's saying: Although the first line of the hexagram "Pu" (Obstruction) has a matching line above it, at this time the upper and lower parts are completely separated and unconnected, so the first line does not have the meaning of corresponding with the upper line. It can only stay with its kind and adhere to the correct path. "Ji Xing" (Good fortune and smoothness) was originally a phrase used in the hexagram "Tai" (Peace). The first line, by staying with its kind and adhering to the correct path, is also "Ji" and "Xing", because it bends itself to promote its way, thus being good and smooth wherever it goes. "Ji" refers to being free from calamity, and "Xing" refers to promoting its way.

王氏應麟曰：《泰》之“征吉”，引其類以有為；《否》之“貞吉”，潔其身以有待。案 聖人雖許小人改過，恐無繫以吉亭之辭之理，《程傳》及諸家作君子守道者近是。

Collected Commentaries cite Wang Yinglin's view: In the first line of the Qian (Progress) hexagram, "zhengji" (prosperous and auspicious) refers to acting with like-minded people; in the first line of the Pu (Obstruction) hexagram, "zhengji" refers to maintaining purity and waiting for the right opportunity. Li Guangdi remarked: Although the sage allows small people to reform, he would be afraid that there is no reason for the divination term "jiheng" (auspicious and smooth) to be applied to small people; Yichuan's Commentary on the Changes and other schools interpreting the first line as a gentleman upholding the Dao are closer to the original meaning (the original text "jiting" should be "jiheng").

六二，包承，小人吉，大人否亨。本義 陰柔而中正，小人而能包容、承順乎君子之象，小人之吉道也。故占者小人如是則吉，大人則當安守其否，而後道亭。蓋不可以彼包承於我，而自失其守也。

The Line Statement of the Second Line of the Gua of Non-communication says: To be inclusive and to comply with those above, the small person will have good fortune, and the great person will find peace in the blocked condition, and then the path will be smooth. Zhu Xi's "Ben Yi" says: The Second Line is Yin and flexible, and also "zhongzheng," which represents the image of a small person who is inclusive and complies with the gentleman. This is the good fortune for the small person. Therefore, if the person consulting the oracle is a small person, then this is good; if it is a great person, he should be content to remain in the blocked condition, and then the path will be smooth (the original text "erhou dao ting" should be "erhou dao heng"). One should not lose one's integrity just because others are inclusive and compliant with oneself.

程傳 六二其質則陰柔，其居則中正。以陰柔小人而言，則方否於下，志所包畜者，莊承順乎上，以求濟其否，為身之利，小人之吉也。大人當否，則以道自處，豈肯枉已屈道，承順於上？唯自守其否而已。身之否，乃其道之亨也。或曰上下不交，何所承乎？曰：正則否矣，小人順上之心，未嘗無也。集說 楊氏簡曰：小人者之事其上也，包而不敢露，承而不敢拂，故“吉”。若大大人，則否而“亨”。

Cheng Yi in Yichuan's Commentary on the Changes says: The nature of the Second Line is yin and soft, yet its position is 'zhongzheng' (just and central). From the perspective of the yin and soft person, he is below and suffering obstruction. His inner intention is to comply with those above in order to remove his own obstruction and gain personal benefit. This is the good fortune of the small person. When a great person is in a time of obstruction, he follows the correct path and will not be willing to委屈 himself or bend his way to comply with those above. He merely maintains his own obstruction. His own obstruction is precisely the way through which his path becomes smooth. Someone asks: If there is no communication between above and below, why should there be compliance? The answer is: It is called '否' precisely because there is no communication between above and below. However, the mind of the small person to comply with those above has never been absent. The collected commentary cites Yang Jian, who says: The small person serves those above, concealing his intentions and not revealing them, complying without opposing. Therefore, it is 'ji' (good fortune). As for the great person, he is in obstruction yet his way is 'hen' (smooth).

六三，包羞。本義 以陰居陽而不中正，小人志於傷善而未能也，故為”包羞”之象。然以其未發，故無凶咎之戒。程傳 三以陰柔不中不正而居否，又切近於上，非能守道安命，窮斯濫矣，極小人之情狀者也。其所包畜謀慮邪濫無所不至，可羞恥也。

The Line Statement of the sixth line in the third position of the Gua of Pinyin says: "Containing shameful thoughts." Zhu Xi's "Benyi" states: The sixth line is a yao of yin in a yang position, thus not in the middle and correct position. This represents a petty person who has the intention to harm the virtuous but is unable to do so, hence the image of "containing shame." However, since it has not yet manifested, there is no warning of calamity. Cheng Yi's "Yichuan Commentary on the Changes" says: The sixth line, with its yin and soft nature, is not in the middle and correct position, and is in the Gua of Pinyin. It is not a person who can uphold the Dao and accept his fate. Once in hardship, he will act recklessly, revealing the extreme state of a petty person. His thoughts are perverse and unrestrained, reaching everywhere, truly shameful and disgraceful.

集說 游氏酢曰：在下體之上，位浸顯矣。當否之世而不去，忍恥冒處，故謂之“包 郭氏雍曰：尸祿素餐，所謂“包羞”者也。孔子曰：邦無道，轂恥也，其六三之謂與？楊氏簡曰：六三德不如六二，而位益高，舍正從邪，有愧於中，故曰“包羞”。是謂君子中之小人，自古此類良多。

The collected interpretations cite You Cuo's saying: Six in the Third is at the top of the lower trigram, its position gradually becoming more prominent. In a time of blockage and obstruction, it does not wish to step back, enduring humiliation to hold onto its position, hence it is called "bearing shame." The text here is missing, and You's remarks are incomplete. The collected interpretations also cite Guo Yong's saying: occupying a position and receiving salary without doing any work, is called "bearing shame." Confucius said: when the state is without virtue, yet one still receives salary, it is shameful. This is probably referring to Six in the Third (the original text "gǔ chǐ yě" should be "gǔ, chǐ yě"). The collected interpretations also cite Yang Jian's saying: the virtue of Six in the Third is less than that of Six in the Second, yet its position is higher, abandoning the right path to follow the wrong one, with inner guilt, hence it is called "bearing shame." This is what is meant by a petty person among the gentlemen; such people have been numerous throughout history.

九四，有命無咎，疇離祉。本義 《否》過中矣，將濟之時也。九四以陽居陰，不極其剛，故其占為“有命五咎”，而疇類三陽，皆獲其福也。“命”，謂天命。

The line statement of the fourth line of the Gua of Non-communication (Pu) says: Acting in accordance with the mandate of Heaven will result in no fault, and all similar elements will be attached to this blessing. Zhu Xi's "Ben Yi" states: The Gua of Non-communication has already passed the central position, and it is the time when the blockage will be overcome. The nine in the fourth line, which is a yang line in a yin position, does not push its strength to the extreme, so its divination is "having the mandate, no fault," and the three similar yang lines will all share in this blessing (the original text "having the mandate five faults" should be "having the mandate, no fault"). "Mandate" refers to the mandate of Heaven.

程傳 四以陽剛健體，居近君之位，是有濟否之才，而得高位者也。足以輔上濟否，然當君道方否之時，處逼近之地，所惡在居功取忌而已，若能使動必出於君命，威柄一歸於上，則“無咎”，而其志行矣。能使孕皆出於君命，則可以濟時之否，其疇類皆附離其福祉。“離”，麗也。君子道行，則與其類同進，以濟天下之否，“疇離祉”也。小人之進，亦以其類同行。

Cheng Yi in Yichuan's Commentary on the Changes says: Nine in the Fourth possesses a strong and vigorous nature, and holds a position close to the sovereign. He is a person who has the ability to overcome blockage and has attained a high position, thus being capable of assisting the sovereign to resolve blockage. However, when the sovereign's path is blocked, being in a position close to the sovereign's throne is most dangerous if one becomes arrogant and seeks credit, thereby inviting suspicion. If one can ensure that every action is carried out according to the sovereign's command, and all authority is attributed to the sovereign, then there will be no fault, and his aspirations will be realized. If all matters are carried out according to the sovereign's orders, he can overcome the blockage of this era, and his fellow beings will also share in this blessing. "Li" means to attach or rely upon. When the way of the superior person is promoted, he will advance together with his kind, jointly overcoming the blockage of the world, which is what "chou li zhi" means. Similarly, the use of petty persons also involves their associates.

集說 項氏安世曰：《泰》九三於“無咎”之下言“有福”，《否》九四於“無咎”之下言“疇離扯”者，二爻當天命之變，正君子補過之時也。《泰》之三，知其將變，能修人事以勝之，使在我者無可咎之事，然後可以勿恤小人之孚，而自食君子之福也。

Collected Commentaries cite Xiang Anshi's explanation: In the "Tai" hexagram, the ninth line in the third position, which is below "no blame," discusses "having blessings," while in the "Po" hexagram, the ninth line in the fourth position, also below "no blame," discusses "the people are separated from blessings." This is because these two lines are precisely at the turning point of heavenly mandate, and also the time when the gentleman should correct his mistakes. (The original text "chou li che" should be "chou li zhi.") In the "Tai" hexagram's third line, knowing that the situation is about to change, one can cultivate human affairs to surpass it, making oneself free from blame, and then one can no longer worry about the trust of small people, and can enjoy the blessings of the gentleman.

《否》之四，因其當變，能修人事以乘之，有可行之時，而無可咎之事，則不獨為一己之利，又足為眾賢之祉也。是二者苟有咎焉，其禍可勝言哉？又曰：《泰》雖極治，以命亂而成《否》，《否》雖極亂，以有命而成《泰》。命者，天之所令，君之所造也。道之廢興，豈非天耶？世之治亂，豈非君耶？胡氏炳文曰：《否》、《泰》之變，皆天也。然《泰》變為《否》易，故於內卦即言之。《否》變為《泰》難，故於外卦始言之。

Xiang Anshi continued to say: The line nine four of the hexagram "Pu" takes advantage of the proper time for change, and can govern affairs in accordance with the trend, thus having a time for action and no cause for blame. This is not only beneficial for oneself, but also sufficient to become the blessing of many virtuous people. If these two lines themselves have faults, how could the calamities be fully described? He also said: Although the hexagram "Tai" has reached the peak of governance, it has turned into "Pu" because of the confusion of government orders; although "Pu" has reached the peak of disorder, it has turned into "Tai" because of the reliance on heavenly mandate and the mandate of the sovereign. The so-called "mandate" is what the heavens command and what the sovereign establishes. Is the rise and fall of the Way not in the heavens? Is the peace and chaos of the world not in the sovereign? The collected interpretations cite Hu Bingwen saying: The transformation between "Pu" and "Tai" comes from heaven. However, the transformation from "Tai" to "Pu" is easy, so it is already indicated in the inner trigram line nine three; the transformation from "Pu" to "Tai" is difficult, so it begins to be discussed in the outer trigram line nine four.

九五，休否，大人吉，其亡其亡，繫于苞桑。本義 陽剛中正，以居尊位，能休時之否，大人之事也。故此爻之占，大人遇之則吉，然又當戒懼，如《繫辭傳》所云也。

The line statement of the ninth line of the fifth position in the Gua of "Non-Communication" says: "Let the obstruction cease, and the great person will have good fortune; one should constantly think 'about to perish, about to perish,' in order to be as firm as something tied to the roots of a dense mulberry tree." Zhu Xi's "Ben Yi" says: The ninth line is yang and "central and upright," occupying the exalted position, thus able to bring an end to the obstruction of the time, which is the great person's undertaking. Therefore, the divination for this line is: when the great person encounters it, it is auspicious; yet one should still remain cautious and respectful, as stated in the "Xici Zhuan."

程傳 五以陽剛中正之德居尊位，故能休息天下之否，“大人”之“吉”也。大人當位，能以其道休息天下之否，以循致於泰。猶未離於否也，故有“其亡”之戒。《否》既休息，漸將反《泰》，不可便為安肆，當深慮遠戒，常虞否之復來，曰“其亡”矣，“其亡”矣。

Cheng Yi in Yichuan's Commentary on the Changes says: The Nine in the Fifth, with the virtue of a yang yang and upright, holds the position of honor, thus being able to stop the blockage of the world, which is the 'good fortune' of the 'Great Man'. When the Great Man is in position, he can use his way to stop the blockage of the world and gradually lead it towards prosperity. However, at this time, it has not yet escaped the state of blockage, hence the warning of 'its loss'. Since the blockage has already been stopped, it is gradually turning back to prosperity, but one must not become complacent and indulge. One should plan deeply and remain constantly vigilant, always fearing that the blockage may return again, constantly muttering 'it is about to be lost', 'it is about to be lost'.

其“繫于苞桑”，謂為安固之道，如維繫於“苞桑”也。“桑”之為物，其根深固。“苞”，謂叢生者，其固尤甚。聖人之戒深矣。漢王允、唐李德裕不知此戒，所以致禍敗也。《繫辭》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。”

Cheng Yi continued to say: The phrase "xie yu bao sang" means to establish a stable and secure situation, just like tying something to the roots of a cluster of mulberry trees. The mulberry tree has deep and firm roots; "bao" refers to being clustered together, thus making it even more secure. The profound intention of the sage's warning is evident. Wang Yun of the Han dynasty and Li Deyu of the Tang dynasty did not understand this warning, hence they suffered misfortune. The "Great Treatise" states: "Those who bring about danger are those who think their position secure; those who bring about destruction are those who think their survival assured; those who bring about chaos are those who think their affairs already restored. Therefore, the gentleman remains mindful of danger even in times of peace, mindful of destruction even in times of survival, and mindful of chaos even in times of order, thus ensuring his own security and the preservation of the state."

集說 《朱子語類》：問：九五“其亡其亡，繫于苞桑”如何？曰：有戒懼危亡之心，則便有苞桑繫固之象。蓋能戒懼危亡，則如係于苞桑，堅固不拔矣。如此說，則象

Collected Commentaries cite Zhu Xi's Sayings: Someone asked about the line statement "Its loss, its loss, tied to the young mulberry tree," how should it be explained? Zhu Xi said: If one keeps in mind the awareness of caution and danger, it naturally takes the image of being tied to the young mulberry tree, which is firm and unshakable. If interpreted this way, then the image... the original text here is missing, Zhu Xi's remarks are incomplete, and the passage directly continues with the line statement of the top nine.

上九，傾否，先否後喜。本義 以陽剛居否極，能傾時之否者也，其占為“先否後喜”。程傳 上九否之終也，物理極而必，反，故《泰》極則《否》，《否》極則《泰》。上九《否》既極矣，故否道傾覆而變也。先極否也，後傾喜也。《否》傾則《泰》矣，“後喜”也。

The line statement of the Upper Ninth line of the Gua of Pinyin says: "The overturning of obstruction leads to joy. First there is obstruction, then there is joy." Zhu Xi's "Benyi" states: The Upper Ninth line, with a yang yang at the extreme of the Pinyin situation, is capable of overturning the obstruction. Its divination indicates "first obstruction, then joy." Cheng Yi's "Yichuan Commentary on the Changes" says: The Upper Ninth line is the end of the Pinyin situation. When things reach their extreme, they must reverse. Therefore, when Tai reaches its extreme, it becomes Pinyin, and when Pinyin reaches its extreme, it becomes Tai. At the time of the Upper Ninth line, Pinyin has already reached its extreme, so the situation of Pinyin overturns and transforms. Previously, Pinyin had reached its extreme, but later it overturns and brings joy. The overturning of Pinyin becomes Tai, which is called "later joy."

集說 孔氏穎達曰：處《否》之極，否道已終，能傾毀其否，故曰“傾否”也。否道未傾之時，是“先否”。已傾之後，其事得通，故曰後有喜也。王氏宗傳曰：言傾否而不言否傾，人力居多焉。

The collected interpretations cite Kong Yingda's explanation: the line "Nine at the Top" is located at the extreme of the situation of "non-communication" (否), and since the path of "non-communication" has already been completed, it is capable of overturning this situation, hence it is called "overturning non-communication." When the situation of "non-communication" has not yet been overturned, it is called "initial non-communication"; after it has been overturned and things become smooth, there is therefore later joy. The collected interpretations also cite Wang Zongcheng's explanation: the line statement refers to "overturning non-communication" rather than "non-communication overturning," indicating that human effort plays a major role.

胡氏炳文曰：以陰柔處《泰》之終，故不能保《泰》，而《泰》復為《否》。以陽剛處否之終，故卒能傾否，而否復為《泰》。《否》、《泰》反覆，天乎？人也。何氏楷曰：“先否後喜”，即先天下而憂、後天下而樂之意，正與“其亡其亡”之君心相似。

Collective commentary cites Hu Bingwen's view: The sixth line at the top of the Tai hexagram, being a yin and flexible line at the end of Tai, cannot sustain Tai, so Tai turns back into Pi; the ninth line at the top of the Pi hexagram, being a yang and strong line at the end of Pi, ultimately overcomes Pi, so Pi turns back into Tai. The mutual transformation between Pi and Tai, is it the will of heaven or the work of mankind? Collective commentary also cites He Kai's view: "First Pi then joy" is the meaning of Fan Zhongyan's "Record of the Yueyang Tower," which is to worry before others and to rejoice after others. Worrying before others and rejoicing after others is exactly similar to the mind of the ruler expressed in the line "Its loss, its loss" in the fifth line.

同人.乾上.離下程傳 《同人序卦》：“物不可以終否，故受之以同人。”夫天地不交則為《否》，上下相同則為《同人》。與《否》義相反，故相次。又世之方否，必與人同力乃能濟，《同人》所以次《否》也。

The hexagram Tuong Ren is composed of the upper trigram Qian (Heaven) and the lower trigram Li (Fire). Cheng Yi in Yichuan's Commentary on the Changes says: The "Xu Guan Zhuan" explains the hexagram Tuong Ren: "Things cannot remain permanently blocked, so the next hexagram is Tuong Ren." When Heaven and Earth do not interact, it becomes the hexagram Po. When upper and lower trigrams are the same, it becomes the hexagram Tuong Ren, which is exactly opposite in meaning to Po, hence the two hexagrams are connected. Furthermore, when the world is in a state of blockage, one must unite with others to overcome it, so the hexagram Tuong Ren comes after Po.

為卦乾上離下，以二象言之，天在上者也，火之性炎上，與天同也，故為同人。以二體言之，五居正位，為乾之主，二為離之主，二爻以中正相應，上下相同，《同人》之義也。又卦唯一陰，眾陽所欲同，亦《同人》之義也。它卦固有一陰者，在《同人》之時，而二五相應，天火相同，故其義大。

Cheng Yi continued to say: This hexagram has Qian above and Li below. In terms of the upper and lower trigrams, Heaven is naturally above, and the nature of fire is to rise upward, which is in the same direction as Heaven, so it becomes Tong Ren. In terms of the upper and lower trigrams, the nine in the fifth position is in the correct position and is the main line of the Qian trigram, while the six in the second position is the main line of the Li trigram. These two lines are in mutual response and are both in the middle and correct position, so they are the same above and below, which is the meaning of Tong Ren. Moreover, the entire hexagram contains only one yin line, and many yang lines all wish to be the same as it, which is also the meaning of Tong Ren. Other hexagrams may also contain only one yin line, but in the context of Tong Ren, the second and fifth lines correspond, Heaven and fire move in the same direction, so its meaning is especially significant.

同人于野，亨，利涉大川，利君子貞。本義 離，亦三畫卦之名。一陰麗於二陽之間，故其德為麗，為文明，其象為火，為日，為電。《同人》，與人同也。以離遇乾，火上同於天。六二得位得中，而上應九五，又卦唯一陰，而五陽同與之，故為《同人》。“于野”，謂曠遠而無私也，有亨道矣。以健而行，故能涉川。為卦內文明而外剛健，六二中正而有應，則君子之道也。占者能如是則“亨”，而又可涉險，然必其所同合於君子之道，乃為“利”也。

The Hexagram Statement of "Tong Ren" says: To be the same as others in the remote wilderness, it is smooth, favorable for crossing a great river, and favorable for the gentleman to maintain uprightness. Zhu Xi's "Ben Yi" says: "Li" is also the name of a trigram composed of three lines. A single yao (line) that is yin is attached between two yang yao, so its virtue is attachment and civilization, and its symbolic image is fire, sun, and lightning. "Tong Ren" means to be the same as others. When "Li" meets "Qian," it is fire ascending in harmony with heaven. The line "Six in the Second" is both in the proper position and in the center, and it corresponds upward with "Nine in the Fifth." Furthermore, the entire hexagram contains only one yin line, and the five yang lines all correspond with it, hence the name "Tong Ren." "In the wilderness" refers to being distant and impartial, which leads to the way of smoothness. By acting with strength and uprightness, one can cross a great river. The inner trigram is civilized and the outer trigram is strong and vigorous, with "Six in the Second" being upright and having a corresponding line. This is the way of the gentleman. If the person consulting the oracle acts in this way, he will be smooth, and he can face danger; however, it is only favorable if what he identifies with conforms to the way of the gentleman.

程傳 “野”，謂曠野，取遠與外之義。夫《同人》者，以天下大同之道，則聖賢大公之心也。常人之同者，以其私意所合，乃暱比之情耳。故必於野，謂不以暱近情之所私，而於郊野曠遠之地，既不繫所私，乃至公大同之道，無遠不同也，其亨可知。能與天下大同，是天下皆同之也。天下皆同，何險阻之不可濟？何艱危之不可亨？故利涉

Cheng Yi in Yichuan's Commentary on the Changes says: "Wild" refers to the open country, taking the meaning of being distant and external. What is meant by "Same People" is using the principle of universal harmony to be the same with others. This represents the胸怀 of sages and virtuous persons who are completely impartial and selfless. The common people's idea of being the same is merely conforming according to their private intentions, which is just the affection and factional ties among close ones. Therefore, it is necessary to say "in the wild," meaning not recognizing others through personal affection, but rather being the same with people in the open country and distant places. Since it is not bound by private relations, this is the way of universal impartiality and great harmony. No one, however far away, can be without harmony, so its success is evident. Being able to achieve universal harmony means that all under heaven will come to be the same with him; if all under heaven come to be the same with him, what difficulties cannot be crossed? What dangers cannot be overcome? Therefore, "beneficial for crossing great rivers" ... the original text here is missing, and Cheng's remarks here are incomplete.

集說 孔氏穎達曰：《同人》，謂和同於人。“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，乃得亨通，故云“同人于野亨”。與人同心，足以涉難，故曰：“利涉大川。”與人和同，易涉邪僻，故“利君於貞”也。

The collected interpretations cite Kong Yingda's explanation: The hexagram "Tong Ren" refers to harmony and agreement with others. "Yě" means a vast and distant place, and it is used as a metaphor for its wide and remote nature. This means that to achieve harmony with others, one must be broad-minded and open to all, without personal bias, thus attaining success, which is why it says "Tong Ren Yu Ye Xing." Harmonizing with others is sufficient to overcome difficulties, hence "Li She Da Chuan." However, harmony with others can also easily lead one astray, hence "Li Jun Zi Zhen" (the original text mistakenly reads "Li Jun Yu Zhen" instead of "Li Jun Zi Zhen").

胡氏炳文曰：“同人于野”，其同也大；“利君子貞”，其同也正。與人大同，亨道也，雖大川可涉。然有所同者大，而不出於正者，故又當以正為本。蔡氏清曰：大人之道，豈必人人而求與之同哉？亦唯以正而已。正也者，人心之公理也，不期同而自無不同者也。若我既得其正，而彼或不我同，則彼之悖矣，吾何計哉？然同我者已億萬：而不同者僅一二，亦不害其為大同也。

Collective commentary cites Hu Bingwen's saying: "Tong Ren Yu Ye" refers to the great aspect of unity; "Li Jun Zi Zhen" refers to the proper aspect of unity. To share harmony with others is the way to achieve smoothness and success, even a great river can be crossed. However, there are cases where unity is great but not proper, so it is still necessary to take propriety as the fundamental. Collective commentary also cites Cai Qing's saying: The way of the superior person, does it really require seeking recognition from others one by one? It is merely about maintaining the character of "propriety." Propriety is the common principle of the human heart; there is no need to deliberately seek agreement, and naturally there will be no difference. If I have already maintained propriety, but the other person refuses to agree with me, then it is the other person who is wrong, and I have no way to change that. Moreover, those who agree with me are already in the millions, while those who do not are only a few, which does not hinder it from being a great harmony.

林氏希元曰：《序卦傳》曰：“與人同者，物必歸焉”。“同人于野”，則物無不應，人無不助，而事無不濟，故“亨”。雖大川之險，亦利於涉矣。然必所同者合於君子之正道，乃為“于野”而“亨”且利涉。使不以正，雖所同滿天下，竟是私情之合，不足謂之“于野”，又何以致亨而利涉哉。

Collecting interpretations cites Lin Xi Yuan's saying: The "Xu Gua Zhuan" says, "Those who can be the same as others will surely have people following them." Achieving "Tong Ren Yu Ye" means that nothing will not respond, no one will not help, and nothing will not be accomplished, so it is "Heng" (smooth). Even if there are great rivers as obstacles, it is advantageous to cross them. However, it is necessary that the things one identifies with conform to the righteousness of the gentleman, only then can it be called "Yu Ye" and "Heng," and be advantageous to cross dangerous situations. If one does not follow the right path, even if those who agree with him are all over the world, in the end it is just a gathering of private feelings, not worthy of being called "Yu Ye," how could it lead to smoothness and advantage in crossing dangers?

初九，同人于門，無咎。本義 《同人》之初，未有私主，以剛在下，無繫應，可以“無咎”，故其象占如此。程傳 九居《同人》之初，而無繫應，是無偏私，《同人》之公者也，故為出門同人。“出門”，謂在外。在外則無私暱之偏，其同博而公，如此則無過咎也。

The first line of the Tongren hexagram states: Going out and being the same as others, there is no fault. Zhu Xi's Benyi says: The beginning of being the same with others, there is still no particular object of partiality; the initial nine, being a yang line in the lower position, has no corresponding line to connect with, so it can be 'without fault,' hence its image and divination are like this. Cheng Yi's Yichuan Commentary on the Changes says: A yang line residing at the beginning of Tongren, and also without a corresponding line to connect with, this is without partiality, belonging to the most impartial type within the category of being the same with others. Therefore, it takes 'going out and being the same as others' as its image. 'Going out' refers to being outside; outside there is no partial favoritism, what he identifies with is broad and impartial, thus there is no fault or harm.

集說 王氏弼曰：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？王氏應麟曰：《同人》之初曰“出門”，《隨》之初曰“出門”，謹于山門之初。則不苟同，不詭隨。胡氏炳文曰：《同人》與《隨》，皆易溺於私。《隨》必出門而後可以“有功”，《同人》必出門而後可以“無咎”。

Collective commentary cites Wang Bi's explanation: the first line, which is nine at the beginning, is at the start of the hexagram of Fellowship. It is the leading line of Fellowship. There is no corresponding line above it, and there is no worry or hesitation in the mind. It is in harmony with the great principle of universal fellowship. Once it steps out, it can be in fellowship with anyone, hence it says "Fellowship at the gate." Once one steps out and is in fellowship with others, who would have a quarrel or cause trouble? Collective commentary also cites Wang Yinglin's explanation: the first line of the hexagram of Fellowship speaks of "stepping out," and the first line of the hexagram of Following also speaks of "stepping out." Both emphasize caution at the beginning of stepping out (the original text "caution at the beginning of the mountain gate" should be "caution at the beginning of stepping out"). Thus, one will not be hasty in following others or go along with them in a forced way. Collective commentary also cites Hu Bingwen's explanation: both the hexagram of Fellowship and the hexagram of Following are prone to being caught in personal feelings. The hexagram of Following must step out before it can have achievements, and the hexagram of Fellowship must step out before it can avoid mistakes.

六二，同人于宗，吝。本義 “宗”，黨也。六二雖中且正，然有應於上，不能大同而繫於私，吝之道也，故其象占如此。程傳 二與五為正應，故曰“同人于宗”。“宗”，謂宗黨也。同於所繫應，是有所偏與，在《同人》之道為私狹矣，故可“吝”。二若陽爻，則為剛中之德，乃以中道相同，不為私也。集說 馮氏當可曰：以卦體言之，則有大同之義；以爻義言之，則示阿黨之戒。

The Line Statement of the Sixth Line of the Tongren hexagram says: To be the same only within one's own clan, there is regret. Zhu Xi's "Benyi" says: "Zong" means a group or party. Although the Sixth Line is both central and properly positioned, there is a corresponding line above it, so it cannot widely be the same as others and is bound by private ties, which is the way that leads to regret, hence its image and divination are thus. Cheng Yi's "Yichuan Commentary on the Changes" says: The Sixth Line and the Ninth Line of the Fifth are a proper pair of correspondences, hence the statement "to be the same within the clan." "Zong" refers to the clan or group. To identify only with the one that is connected and corresponding is to be partial, thus in the way of being the same with others, it appears private and narrow, hence there is "regret." If the Sixth Line were changed to a Yang line, it would be a strong and central virtue, thus being the same with others by the middle way, and not partial. The collected interpretations cite Feng Dangke saying: Looking at the whole hexagram, it has the meaning of great unity; looking at the meaning of this line, it gives a warning against forming cliques and being partial.

九三，伏戎于莽，升其高陵，三歲不興。本義 剛而不中，上無正應，欲同於二而非其正，懼九五之見攻，故有此象。

The Line Statement of the Third Line of the Tong Ren hexagram says: The army is hidden in the grass and bushes, and also climbs up the high hill to look around, remaining inactive for three years. Zhu Xi's "Ben Yi" explains: The Third Line is strong but not in the center, there is no corresponding line above it, it wishes to be the same as the Second Line but does not follow the correct path, and also fears an attack from the Fifth Line, hence this image.

程傳 三以陽居剛而不得中，是剛暴之人也。在《同人》之時，志在於同，卦唯一陰，諸陽之志，皆欲同之，三又與之比，然二以中正之道，與五相應，三以剛強居二五之間，欲奪而同之，然理不直，義不勝，故不敢顯發，伏藏兵戎於林莽之中，懷惡而內負不直，故又畏懼。時升高陵以顧望，如此至於三歲之久，終不敢興。此爻深見小人之情狀，然不曰凶者，既不敢發，故未至凶也。

Cheng Yi in Yichuan's Commentary on the Changes says: Nine in the Third, with a Yang line in a strong position but not in the center, represents a person who is strong and fierce. In the卦 of Tongren (Union), everyone wants to be the same as others; the entire hexagram has only one Yin line, and all the Yang lines desire to be the same as it. Nine in the Third is close to it. However, Six in the Second corresponds with Nine in the Fifth through the virtue of being upright and centered. Nine in the Third, relying on his strength, is squeezed between Two and Five, and wants to take over Six in the Second. But since his reasoning is not just, he cannot prevail in terms of righteousness, so he dares not launch an open attack, but instead hides his troops in the grass and woods. In his heart he harbors evil thoughts, knowing he is in the wrong, so he is also afraid, and constantly climbs up the high ground to look around. This situation continues for three years, yet he still dares not take action. This line thoroughly describes the situation of a petty person, but it does not say 'dangerous' because he is still not bold enough to act, so it is not yet dangerous.

集說 《朱子語類》：問：“伏戎于莽，升其高陵”如何？曰：只是伏於高陵之草莽中，三歲不敢出。胡氏炳文曰：卦唯三四不言“同人”，三四有爭奪之象，非同者也。

Collective Commentary cites Zhu Xi's Sayings: Someone asked about the phrase "hide the soldiers in the dense grass and ascend to the high hill," and Zhu Xi said: It simply means hiding in the tall grass on the high hill for three years without coming out. Collective Commentary also cites Hu Bingwen: The entire hexagram only mentions the words "same people" in the lines of nine in the third and four, because these two lines have the image of contention, and are not of the same kind as others.

九四，乘其墉，弗克攻，吉。本義 剛不中正，又無應與，亦欲同於六二，而為三所隔，故為乘墉以攻之象。然以居柔，故有自反而不克攻之象。占者如是，則是能改過而得吉也。

The line statement of the fourth line of the Tong Ren hexagram says: "He has climbed the wall but ultimately did not attack, which is auspicious." Zhu Xi's "Ben Yi" explains that the fourth line is strong but not "zhongzheng," and also lacks a corresponding line, yet it wishes to be the same as the second line. However, it is blocked by the third line, so there is an image of climbing the wall to attack. But because it is a yang line in a yin position, there is also an image of self-reflection without actually attacking. If the person consulting the oracle is like this, he will be able to correct his mistakes and gain auspiciousness.

程傳 四剛而不中正，其志欲同二，亦與五為仇者也。”墉”，垣。所以限隔也。四切近於五，如隔墉耳。乘其墉欲攻之，知義不直而不克也，苟能自知義之不直而不攻，則為“吉”也。若肆其邪欲，不能反思義理，妄行攻奪，則其凶大矣。三以剛居剛，故終其強而不能反。四以剛居柔，故有困而能反之義。能反則“吉”矣，畏義而能改，其吉宜矣。

Cheng Yi in Yichuan's Commentary on the Changes says: Nine in the Fourth is strong and vigorous but not upright and correct. In his heart, he wishes to be the same as Six in the Second, but he is also the one who causes resentment with Nine in the Fifth. "Yong" means a wall, which is something used to block. Nine in the Fourth is close to Nine in the Fifth, and between them it is as if there is a wall. It climbs up on the wall to attack, but because it knows it is not right in terms of principle, it does not succeed in the attack. If it truly knows that it is not right and does not attack, then it is "auspicious." If it indulges in wrong thoughts, refuses to reflect on principle, and rashly attacks, then the danger is great. Nine in the Third, with a yang line in a yang position, is therefore stubborn and does not know when to stop. Nine in the Fourth, with a yang line in a yin position, therefore shows the meaning of being trapped but able to turn back. To be able to turn back is "auspicious." To be able to change because of reverence for principle, to gain auspiciousness is natural.

集說 《朱子語類》：問：《同人》三四皆有爭奪之義。曰：三以剛居剛，便迷而不返；四以剛居柔，便有返底道理。《繫辭》云：“近而不相得則凶”。如初上則各在事外，不相干涉，所以無爭。項氏安世曰：凡爻言不克者，皆陽居陰位。唯其陽，故有訟有攻。唯其陰，故“不克訟”“弗克攻”。《訟》之九二九四，《同人》之九四，皆是物也。

Collected Commentaries cite Zhu Xi's Sayings: Some people say that in the卦 of Tongren, the lines nine three and nine four both have the meaning of contention. Zhu Xi said: Nine three, with a yang line in a yang position, is stubborn and does not change; nine four, with a yang line in a yin position, has some possibility of turning back. The Great Treatise says, "When close but not harmonious, it is凶." For example, the first line and the top line are each detached and unrelated, so there is no contention. Collected Commentaries also cite Xiang Anshi's saying: Whenever the line statements mention "not able to overcome," it is because a yang line is in a yin position. Because it is yang, there is litigation and attack; because it is in a yin position, it is "not able to overcome in litigation" and "not able to attack." The lines nine two and nine four in the卦 of Song, and the line nine four in the卦 of Tongren, all belong to the same category.

案 卦名《同人》，而三四兩爻，所以有乖爭之象者，蓋人情同極必異，異極乃復於同，止如治極則亂，亂極乃復於治。此人事分合之端，《易》道循環之理也。卦之內體，自同而異，故“于門”“于宗”，同也。至三而有伏戎之象，則不勝其異矣。外體自異而同，故乘墉而弗克攻，大師而克相遇，漸反其異也。至上而有於郊之象，則復歸於同矣。

Li Guangdi commented: The hexagram is named "Tong Ren" (Union), yet the lines nine in the third and four in the fourth show signs of discord and conflict. This is because when human feelings are fully united, differences inevitably arise; when differences reach their peak, they again return to unity. Just as when governance reaches its peak, chaos arises, and when chaos reaches its peak, it turns back to order. This is the key point in human affairs regarding separation and reunion, and also the principle of cyclical change in the Book of Changes. The inner structure of this hexagram moves from unity to difference: thus, the line nine at the beginning "at the gate" and the line six in the second "at the clan" are still in unity. However, when the line nine in the third appears, it shows the image of hidden troops, and the differences can no longer be suppressed. The outer structure, on the other hand, moves from difference back to unity: thus, the line nine in the fourth climbs the wall but ultimately does not attack, and the line nine in the fifth mobilizes a large army but eventually meets, gradually turning the differences back into unity. When the line nine at the top appears, showing "at the outskirts," it once again returns to unity.

三四兩爻，正當同而異、異而同之際，故聖人因其爻位爻德以取象。三之所謂敵剛者，敵上也。四之所謂乘墉者，攻初也，蓋既非應則不同，不同則有相敵相攻之象矣。以為爭六二之應，而與九五相敵相攻，似非卦意也。

Li Guangdi continued to say: The two lines, nine in the third and nine in the fourth, are exactly at the boundary where transition from sameness to difference and from difference to sameness occurs. Therefore, the sage took the image based on their "line position" and line virtue. The "enemy strength" mentioned in the Image Commentary of nine in the third refers to opposing the nine in the fifth above; the "attacking the rampart" mentioned in the case of nine in the fourth refers to attacking the initial nine below. Since they are not a pair that "responds" to each other, they cannot be considered as the same; because they are different, there is an image of mutual hostility and attack. If these two lines are interpreted as competing for the corresponding line six in the second, and thus opposing and attacking the nine in the fifth, it seems inconsistent with the original meaning of the hexagram.

九五，同人先號咷而後笑，大師克相遇。程傳 九五同於二，而為三四二陽所隔，五自以義直理勝，故不勝憤抑，至於“號咷”。然邪不勝正，雖為所隔，終必得合，故“後笑’，也。“大師克相遇”，五與二正應，而二陽非理隔奪，必用大師克勝之，乃得相遇也。云“大師”、云“克”者，見二陽之強也。

The line statement of the ninth line of the fifth position in the Tongren hexagram says: To be the same as others, first one cries out in sorrow, later one laughs joyfully, and only after employing a great army to overcome the opponent can one meet. Cheng Yi's Commentary on the Changes says: The ninth line of the fifth position wishes to be the same as the sixth line of the second position, but is blocked by the two yang lines of the third and fourth positions. The ninth line of the fifth position believes itself to be righteous and in the right, thus feeling resentment and suppression until it can no longer bear it, leading to crying out loudly. However, evil ultimately cannot overcome righteousness, although blocked, it will eventually meet, hence 'later laughing'. The phrase 'great army conquers and meets' means that the ninth line of the fifth position and the sixth line of the second position were originally a proper pair, but the two yang lines in between unjustly block and take away, so one must use a great army to overcome them before meeting. The line statement mentions 'great army' and 'conquer', clearly showing the arrogance of those two yang lines.

九五君位，而爻不取人君同人之義者，蓋五專以私暱應於二，而失其中正之德，人君當與天下大同，而獨私一人，非君道也。又先隔則號咷，後遇則笑，是私暱之情，非大同之體也。二之在下，尚以同於宗為“吝”，況人君乎？五既於君道無取，故更不言君道，而明二人同心，不可間隔之義。

Cheng Yi continued to say: The Nine in the Fifth is originally the position of the ruler, but this line does not take the meaning of the ruler harmonizing with the world in unity. It is because the Nine in the Fifth responds to the Six in the Second solely with private affection, thus losing the virtue of uprightness and correctness. The ruler should harmonize with the world in unity, yet shows partiality to one person, which is not the way of a ruler. Moreover, crying when separated and laughing when meeting again is the emotion of private affection, not the appearance of universal harmony. The Six in the Second, being in a lower position, still regards being united only with one's own clan as 'a regret,' how much more so for someone in the position of a ruler? Since the Nine in the Fifth has nothing commendable in the way of a ruler, it is no longer necessary to talk about the way of a ruler, but rather to explain the principle of two people sharing the same heart and not being separated by others.

《繫辭》云：“君子之道，或出或處，或默或語，二人同心，其利斷金” 。中誠所同，出處語默無不同，天下莫能間也。同者一也，一不可分，分乃二也。一可以通金石，冒水火，無所不能入，故云“其利斷金”。其理至微，故聖人贊之曰：“同心之言，其臭如蘭”，謂其旨意味深長也。

Cheng Yi then cited the Great Treatise, saying, "The way of the superior man sometimes involves taking office, sometimes retreating, sometimes remaining silent, and sometimes speaking out; when two people share the same mind, their sharpness is sufficient to cut through metal." Since the sincerity of the heart is the same, there is no inconsistency in taking office or retreating, in speaking or remaining silent; the world has no one who can separate them. What is called "same" is "one," and one is indivisible; once divided, it becomes two. One can penetrate metal and wood, overcome water and fire, and enter anywhere, hence it is said, "its sharpness can cut through metal." This principle is extremely subtle, so the sage praised, "the words of those with the same mind have the fragrance of orchids," meaning their meaning is profound and enduring.

集說 楊氏萬里曰：師莫大於君心，而兵革為小；克莫難於小人，而敵國為小。胡氏炳文曰：同人九五剛中正而有應，故“先號咷而後笑”，《旅》上九剛不中正而無應，故“先笑後號咷”。

Collected Commentaries cite Yang Wanli saying: What is called an army, the greatest is the sovereign's will, while weapons and armor are minor; what is called victory, the hardest to overcome is the petty person, while the enemy state is minor. Collected Commentaries cite Hu Bingwen saying: The Guyun hexagram's nine five is yang and upright with a corresponding line, hence "first crying and then laughing"; the Lu hexagram's upper nine is yang but not upright and has no corresponding line, hence "first laughing and then crying."

吳氏曰慎曰：案《程傳》論九五，非人君大同之道，《本義》不用此意，何也？蓋六二為《同人》之主，著於宗之吝，所以明大同之道也。至五則取其中正而應，故未合而號咷，既遇而笑樂，非以其私也：故《象傳》明其中直，《彖傳》與其中正而應，《本義》謂其義理所同，豈得以私暱病之哉？

Collected interpretations cite Wu Yashen's statement: Yichuan's Commentary on the Changes discusses the nine in the fifth, arguing that it is not the way of great harmony for the sovereign. However, the Benyi does not adopt this view. Why? Because the six in the second is the main line of the hexagram of Tongren, indicating the regret of "harmony with the clan," which is precisely used to explain the way of great harmony. When it comes to the nine in the fifth, it takes its central uprightness and correspondence into account. Therefore, when it has not yet met the right person, it laments; once it has met, it rejoices. This is not due to personal affection. Therefore, the Image Commentary clearly states it is "upright and sincere," the Commentary on the Judgment praises it for being central and upright with correspondence, and the Benyi says it identifies with righteousness. How could one criticize it with personal affection?

案 居尊位而欲下交，居下位而欲獲上，其中必多忌害間隔之者，故此爻之號咷，《鼎》九二之“我仇有疾”，亦論其理如此爾，說《易》者必欲求其爻以實之，則鑿矣。

Li Guangdi commented: One who is in a high position and wishes to connect with those below, or one who is in a low position and wishes to gain the trust of those above, will certainly encounter many people who sow suspicion and cause harm in between. Therefore, the weeping and wailing mentioned in this line, as well as the statement in the line Nine in the Second of the Hexagram Geng (Ding) that "my enemy is ill," are merely theoretical discussions. Those who interpret the Book of Changes must not insist on identifying a specific line as the person causing obstacles, for that would be forced and artificial.

上九，同人于郊，無悔。本義 居外無應，物莫與同，然亦可以無悔，故其象占如此，郊在野之內，未至於曠遠，但荒僻無與同耳。程傳 “郊”，在外而遠之地。求同者必相親相與，上九居外而無應，終無與同者也。始有同，則至終或有睽悔，處遠而無與，故雖無同亦無悔。雖欲同之，志不遂，而其終無所悔也。

The line statement of the Upper Ninth line of the Tongren hexagram says: Being in the nearby suburbs outside the city and being the same as others, there is no regret. Zhu Xi's "Benyi" says: The Upper Ninth is located outside the hexagram and has no corresponding line, so there is no one to be the same as it. However, it can still have no regret, hence its image and divination are like this. The suburbs are within the wilderness, not very distant, but just desolate and without people to be the same as. Cheng Yi's "Yichuan Commentary on the Changes" says: "Jiao" refers to a place outside but relatively far away. Seeking to be the same with others necessarily involves mutual closeness and connection. The Upper Ninth is located outside the hexagram and has no corresponding line, so ultimately there is no one to be the same as it. Those who initially agree may eventually turn into estrangement and regret; the Upper Ninth is located far away and has no one to connect with, so even though it cannot be the same with others, there is no regret. Although it also wishes to be the same with others, its aspirations cannot be realized, but ultimately there is nothing to regret.

集說 楊氏時曰：“同人于野亨”，上九“同人于郊”，止於“無悔”而已，何也？蓋以一卦言之，則於野無暱比之私焉，故“亨”。上九居卦之外而無應，不同乎人，人亦無同之者，則靜而不通乎物也，故“無悔”而已。蔡氏淵曰：國外曰”郊”，郊外曰“野”，雖在卦上，猶未出乎卦也，故止曰“郊”。

Collective commentary cites Yang Shi's explanation: The hexagram statement says "harmonizing with others in the wild" leads to "success," but the line "Nine at the Top" says "harmonizing with others in the outskirts" only reaches "no regret." Why is this so? In the entire hexagram, "in the wild" has no trace of intimacy or factionalism, hence "success"; the line "Nine at the Top" is outside the hexagram and has no corresponding line, it does not harmonize with others, and others do not harmonize with it either. Therefore, it remains still and does not communicate with external things, hence only "no regret." Collective commentary also cites Cai Yuan's explanation: The area outside the capital is called "outskirts," and beyond that is called "wild." Although "Nine at the Top" is at the very top of the hexagram, it has not yet gone beyond it, so it is only described as "outskirts."

梁氏寅曰：上無所繫應，而“同人于郊”，則所同者遠，亦無私矣。然猶未能極乎遠，故不能“吉”“亨”，止於“無悔”而已。《象傳》言“志未得”，蓋其所同者未能周於天下，是其志之未遂也。楊氏文煥曰：“同人于野”則“亨”，“于門”則“無咎”，“于宗”則“吝”，“于郊”則“無悔”。“于宗”不若“于門”，“于門”不若“于郊”，“于郊”不若“于野”，六爻有不能盡卦義者，《同人》是也。

Collective commentary cites Liang Yin's view: the Upper Ninth line has no corresponding line, yet it can 'unite with others in the outskirts,' showing that the object it identifies with is already quite distant, which indicates it has no private interests. However, it has not yet reached the furthest point, so it does not attain 'auspiciousness' and 'smoothness,' only reaching 'no regret.' The Image Commentary says its 'aspiration has not been fulfilled,' because the object it identifies with has not yet reached the whole world, and its aspirations have not been fully realized. Collective commentary also cites Yang Wenhuan's view: 'uniting with others in the wild' leads to 'smoothness,' 'uniting with others at the gate' leads to 'no fault,' 'uniting with others in the family' leads to regret, and 'uniting with others in the outskirts' leads to 'no regret.' 'Uniting in the family' is less than 'uniting at the gate,' 'uniting at the gate' is less than 'uniting in the outskirts,' and 'uniting in the outskirts' is less than 'uniting in the wild.' Some hexagrams have each of their six lines not reaching the level indicated by the hexagram statement, which is called the six lines not fully expressing the meaning of the hexagram. The hexagram 'Tong Ren' is exactly such a case.

梁氏寅曰：《同人》之道，以大同而不私為善，故卦之諸爻，或比或應，皆為同於所近，無大言者。彖言”同人于野”，則能絕其私與，而廓然大公，此其所以“亨”也。以一卦觀之，由內而至外，初為“同人于門”，至近也；二為“同人于宗”，亦近也；至上而“同人于郊”，則遠矣，然未如野之尤遠也。“同人于野”，豈非超出於家邑之外乎？

Collected interpretations also cite Liang Yin's view: The way of the Hexagram "Tong Ren" (Union with Others) is good when it is broad and inclusive, without partiality. Therefore, in the hexagram, each line is either adjacent or corresponds, but all are merely in agreement with those close to oneself. None of the lines can be said to be broad. "Tuan" refers to the Hexagram Statement. The Hexagram Statement says "Tong Ren Yu Ye" (Union with Others in the Wild), which is the breaking away from partial relationships, with a broad and impartial mind, hence its "Heng" (smoothness). Looking at the entire hexagram from within outwards: Initially, the line "Chu Ji" (Nine at the Beginning) is "Tong Ren Yu Men" (Union with Others at the Gate), which is closest; the line "Liu Er" (Six in the Second) is "Tong Ren Yu Zong" (Union with Others in the Clan), which is also near; by the time we reach "Shang Ji" (Nine at the Top), it is "Tong Ren Yu Jiao" (Union with Others in the Suburbs), which is farther away, but still not as far as the "Ye" (Wild). So what is meant by "Tong Ren Yu Ye" (Union with Others in the Wild)? Is it not going beyond the gate and the neighborhood?

二為《同人》之主，而不能大同，故其有應者，乃所以為“吝”。初上雖“無咎”、“無悔”，然終不若“于野”之“亨”也。聖人以四海為一家，中國為一人，而情無不孚，恩無不洽者，豈非“同人于野’之意哉！

Liang Yin continued to say: Six in the Second is the main line of the hexagram "Harmony with Others," but it cannot widely harmonize with all people, so the fact that it has a corresponding line becomes precisely its "limitation." Although the lines Nine at the Beginning and Nine at the Top have "no fault" and "no regret," they are ultimately inferior to the "auspiciousness" of "Harmony in the Wild." The sage regarded the four seas as one family and the entire China as one person, with feelings that never fail to communicate and grace that never fails to reach, which is precisely the meaning of "Harmony in the Wild."

大有.離上.乾下程傳 《大有序卦》：“與人同者物必歸焉，故受之以大有。”夫與人同者，物之所歸也，《大有》所以次《同人》也。為卦火在天上，火之處高，其明及遠，萬物之眾，無不照見，為《大有》之象。又一柔居尊，眾陽並應，居尊執柔，物之所歸也。上下應之，為《大有》之義。《大有》，盛大豐有也。

The hexagram of "Great Possession" has the upper trigram as Fire and the lower trigram as Heaven. Cheng Yi in his "Yichuan Commentary on the Changes" says: The "Sequence of Hexagrams" explains the hexagram of "Great Possession": "Those who can be the same as others will have all things attached to them, so the next hexagram is "Great Possession." Being the same as others leads to all things attaching to him, hence "Great Possession" comes after "Union with Others." In terms of the hexagram image, fire in the heavens; fire being high, its light reaches far, and all things, though numerous, are not beyond its illumination, which is the image of "Great Possession." Furthermore, a yao of flexibility is in the honored position, and many yang yao respond together; being in the honored position while maintaining flexibility is exactly what all things attach to, with both above and below responding to him, which is the meaning of "Great Possession." "Great Possession" means possessing in a grand and abundant manner.

大有 元亨。本義 《大有》，所有之大也。離居乾上，火在天上，無所不照。又六五一陰居尊得中，而五陽應之，故為《大有》。乾健離明，居尊應天，有亨之道。占者有其德，則大善而亨也。

The Hexagram Statement of 《Dà Yǒu》 says: Dà Yǒu, great abundance, is greatly smooth and unimpeded. Zhu Xi's 《Ben Yi》 says: 《Dà Yǒu》 refers to great possession. The trigram Li is above Qian, fire is in the sky, and there is nothing that cannot be illuminated. Also, the yao Yin in the fifth position holds the honorable position and is in the center, with the five yang yao all responding to it, hence it is called 《Dà Yǒu》. Qian is strong and Li is bright, occupying the honorable position and corresponding to the heavenly way, thus possessing the way of smoothness. If the person consulting the oracle possesses such virtue, he will achieve great good and smoothness.

程傳 卦之才可以“元亨”也。凡卦德，有卦名自有其義者，如《比》吉、《謙》亨是也；有因其卦義便為訓戒者，如“師貞丈人吉”、”同人于野亨”是也；有以其卦才而言者，“大有元亨”是也。由剛健文明應天時行，故能“元亨”也。

Cheng Yi in Yichuan's Commentary on the Changes says that the material of this hexagram can achieve "Yuan Heng." Some hexagrams have meanings inherent in their names, such as the hexagram Bi which says "ji" (auspicious) and the hexagram Qian which says "heng" (smooth). Others give admonitions based on the meaning of the hexagram, such as the hexagram Shi which says "Zhen Zhangren Ji" (uprightness of an elder is auspicious) and the hexagram Tongren which says "Tongren Yu Ye Heng" (harmony with people in the wild is smooth). There are also those that explain based on the material of the hexagram, such as "Da You Yuan Heng" (Great Possession, Yuan Heng), which belongs to this category. Because the inner trigram is strong and vigorous, and the outer trigram is civilized and harmonious, it corresponds to the heavenly way and follows the seasons, thus it can achieve "Yuan Heng."

集說 鄭氏汝諧曰：陽為大，陰為小，一陰居尊，而為五陽所歸，所有者大也。大非陰柔所能有也，必沖虛不自滿者能有之。六五明體而虛中，所以為《大有》，所以為“元亨”。若直以大有為富有盛大，則失其義矣。

Collective commentary cites Zheng Ruoxie's explanation: Yang is called great, Yin is called small; one Yin line occupying a noble position, while five Yang lines all adhere to it, showing that it possesses 'greatness'. This 'greatness' is not something Yin softness can possess by itself; it must be held by someone who is humble and not self-satisfied. The line six in the fifth is in the body of Li, which represents brightness, and is in the middle, thus being empty, so it becomes 'Great Possession', and thus can 'originally be prosperous'. If one directly understands 'Great Possession' as having much wealth and a grand appearance, then one loses the original meaning.

邱氏富國曰：一陰在上卦之中，而五陽宗之，諸爻之有，皆六五之有也，豈不大哉？唯其所有者大、故其亨亦大也。案 《比》以九居五，視《大有》之六五為優矣。然《比》之應之者，五陰也，則

Collected interpretations cite Qiu Fuguo's view: a yao of yin in the middle position of the upper trigram, with five yang yao all respecting it, the possessions of each yao in fact belong to the sixth yao in the fifth position. Is this not great? Because its possession is great, its success is also great. Li Guangdi comments: The "Bi" hexagram, with a yang yao in the fifth position, seems to be superior to the sixth yao in the fifth position of the "Da You" hexagram; however, in the "Bi" hexagram, the ones responding to it are five yin yao, so... the original text here is missing, and Li's comment is incomplete.

初九，無交害，匪咎，艱則無咎。本義 雖當《大有》之時，然以陽居下，上無繫應，而在事初，未涉乎害者也，何咎之有？然亦必艱以處之則無咎，戒占者宜如是也。

The line statement of the first line of the Dàyǒu hexagram says: There is no calamity caused by external matters, which is not a fault; if one can dwell with a mind of hardship, there will be no fault. Zhu Xi's "Benyi" says: Although one is in the time of Dàyǒu, the first line, with a yang line in the lower position, has no corresponding line above it, and is at the beginning of things, so it has not yet encountered calamity. Therefore, how could there be a fault? However, it is also necessary to deal with matters with a mind of hardship in order to avoid fault, which is a warning to the person consulting the oracle to act in this way.

程傳 九居《大有》之初，未至於盛，處甲無應與，未有驕盈之失，故“無交害”，末涉於害也。大。凡富有鮮不有害，以子貢之賢，未能盡免，況其下者乎？“匪咎，艱則無咎”，言富有本匪有咎也，人因富有自為咎耳。若能享富有而知難處，則自“無咎”也。處富有而不能思艱兢畏，則驕侈之心生矣，所以有咎也。

Cheng Yi in Yichuan's Commentary on the Changes says: A yang line in the first position of the hexagram Tai You has not yet reached the stage of great abundance. It is in a low position and there is no corresponding line, so there is no fault of arrogance or excess. Therefore, it is said 'no mutual harm,' meaning it has not yet encountered any harm. Generally, wealthy people rarely avoid misfortune. Even a virtuous person like Zigong could not completely escape it. How much more so for those less capable? 'Not a fault, hardship then no fault' means that wealth itself is not a fault, but people bring about faults through their own actions of being wealthy. If one enjoys wealth while understanding the difficulty of the situation, then naturally there is 'no fault.' However, if one is in a wealthy position but does not consider the difficulties and lacks caution, thoughts of arrogance and extravagance arise, and faults follow.

集說 胡氏炳文曰：當《大有》之時，反易有害。初陽在下，未與物接，所以未涉於害也，何咎之有？然以為“匪咎”而以易心處之，反有咎矣。“無交害”，大有之初如此；“艱則無咎”，大有自初至終皆當如此。

Collective commentary cites Hu Bingwen's explanation: It is precisely during the time of "Great Possession" that one is easily prone to misfortune. The line "Initial Nine" is a yang line in the lower position, having not yet interacted with external things, so it has not been affected by misfortune, how could there be any fault? However, if one firmly believes that "it is not a fault," and then deals with matters carelessly, one will actually bring about faults. "No harm from interaction" refers to the situation at the beginning of Great Possession; "difficulty leads to no blame" is something that should be maintained throughout the entire process of Great Possession.

九二，大車以載。有攸往，無咎。本義 剛中在下，得應乎上，為大車以載之象。有所往而如是，可“無咎”矣。占者必有此德，乃應其占也。

The Line Statement of the ninth line of the second position in the Dàyǒu hexagram says: Using a large cart to carry heavy loads, proceeding forward, there is no fault. Zhu Xi's "Benyi" says: The nine in the second position is yang and holds the middle, located in the lower trigram, and above it there is the six in the fifth position that corresponds to it. This is the image of a large cart carrying heavy loads. Proceeding forward in such a way leads to "no fault." The person consulting the oracle must possess such virtue to be worthy of this divination.

程傳 九以陽剛居二，為六五之君所倚任。剛健則才勝，居柔則謙順，得中則無過，其才如此，所以能勝《大有》之任。如大車之材強壯，能勝載重物也。可以任重行遠，故“有攸往”而“無咎”也。《大有》豐盛之時，有而未極，故以二之才，可“往”而“無咎”。至於盛極，則不可以往矣。集說王氏弼曰：任重而不危。

Cheng Yi in Yichuan's Commentary on the Changes says: A yang line, with its strength and vigor, occupies the second position, being entrusted and relied upon by the ruler at the fifth position. Strength and vigor mean sufficient ability to undertake responsibilities; occupying a yin position means humility and harmony; occupying the central position means not overstepping in action. With such ability, one can shoulder the responsibilities of the Great Possession era, just as a strong cart can carry heavy loads. Being able to bear weight and travel far, therefore, it is said 'there is a going forward' and 'there is no fault'. The Great Possession is at the time of abundance, possessing but not yet reaching the extreme, so with the ability of the nine two, one can 'go forward' and 'have no fault'; but when it reaches the peak of prosperity, one cannot go forward anymore. The collected interpretations cite Wang Bi saying: Shouldering great responsibilities without causing danger.

九三，公用亨於天於，小人弗克。本義 “亨”，《春秋傳》作享，謂朝獻也。古者亨通之亨，享獻之享，烹飪之烹，皆作亨字。九三居下之上，公侯之象。剛而得正，上有六五之君，虛中不賢，故為“亨于天子”之象。占者有其德，則其占如是。小人無剛正之德，則雖得此爻，不能當也。

The line statement of the ninth line of the Geng three in the Dàyǒu hexagram says: "The marquis presents tribute to the Son of Heaven, the petty person cannot bear it." Zhu Xi's "Benyi" says: The character "Heng" here is cited as "Xiang" in the "Zuo Zhuan," referring to the tribute presented by feudal lords when they pay homage. In ancient times, the character "Heng" was used for both "heng" meaning smoothness and success, "xiang" meaning tribute, and "peng" meaning cooking. The ninth line is at the top of the lower trigram, symbolizing the marquis; it is strong and "in the correct position," and above it is the sixth line, the ruler, who is humble and respects the virtuous. Therefore, it becomes the image of "presenting tribute to the Son of Heaven." If the person consulting the oracle possesses such virtue, the oracle will be as such; the petty person lacks upright virtue, so even if he draws this line, he cannot bear it.

程傳 三居下體之上，在下而居人上，諸侯人君之象也。公侯上承天子，天子居天下之尊，“率土之濱，莫非王臣”，在下者伺敢專其有。凡土地之富，人民之眾，皆王者之有也，此理之正也。故三當大有之時，居諸侯之位，有其富盛，必有亨通乎天子，謂以其有為天子之有也，乃人臣之常義也。若小人處之，則專其富有以為私，不知公以奉上之道，故曰“小人弗克”也。

Cheng Yi in Yichuan's Commentary on the Changes says: Nine in the Third is located at the top of the lower trigram, being in a lower position yet above the people, symbolizing the image of a feudal lord. A duke or marquis serves above the Son of Heaven, who occupies the highest position in the world. The Book of Poetry says, "Under the entire heaven, the borders of the land, no one is not a subject of the king." Therefore, those in a lower position dare not claim what they possess as their own. All the richness of the land and the multitude of the people belong to the king, which is the proper way. Therefore, when Nine in the Third is in a time of great abundance and holds the position of a feudal lord, possessing wealth and prosperity, it must necessarily present tribute to the Son of Heaven, that is, treating what it possesses as belonging to the Son of Heaven. This is the standard moral duty of a subject. If a petty person were in this position, he would appropriate the wealth for himself and not understand the principle of serving the sovereign with a public heart. Therefore, it is said, "A petty person cannot do this."

集說 《朱子語類》云：古文無亨字，亨享烹並通用。如“公用亨于天子”解作亨字便不是。又曰：亨享二字，據《說文》本是一字，故《易》中多互用，如“王用亨于岐山”，亦當為享，如“王用享于帝”之雲也。字畫音韻，是經中淺事，故先儒得其大

The collected interpretations cite Master Zhu's words from the "Classical Sayings" which state that in ancient texts, the character "亨" was not used alone, and the characters "亨," "享," and "烹" were used interchangeably. For example, in the phrase "the public offers tribute to the Son of Heaven," if "亨" is interpreted as meaning "smooth" or "unimpeded," that would be incorrect. Master Zhu also said that according to the "Shuowen Jiezi," the characters "亨" and "享" were originally the same character, so they were often used interchangeably in the "Book of Changes." For instance, in the hexagram "Ascending," the phrase "the king offers tribute to the mountain of Qi" should be read as "享," just as in other instances where it says "the king offers tribute to the deity." The form and pronunciation of characters belong to the superficial aspects of classical scholarship, so the ancients focused on the broader meanings. The original text here is missing some words, and Master Zhu's remarks are incomplete. The text then directly proceeds to the statement of the fourth line.

九四，匪其彭，無咎。本義 彭字音義未詳，《程傳》曰盛貌，理或當然。六五柔中之君，九四以剛近之，有僭逼之嫌，然以其處柔也，故有不極其盛之象，而得“無咎”，戒占者宜如是也。

The line statement of the ninth line in the fourth position of the Dàyǒu hexagram says: "Not making oneself excessively grand, there is no fault." Zhu Xi's "Benyi" says: The character "彭" is difficult to pronounce and its meaning is unclear. Yichuan's Commentary on the Changes says it refers to the appearance of being grand, and perhaps this is the correct interpretation. The sixth line in the fifth position is a ruler who is gentle and upright. The ninth line in the fourth position, being yang and close to it, may seem to have the嫌疑 of overstepping and pressing upwards; however, because it is in a yin position, it shows the image of not pushing the grandeur to its extreme, thus achieving "no fault." This is a warning to the person consulting the oracle to act accordingly.

程傳 九四居大有之時，已過中矣，是《大有》之盛者也，過盛則凶咎所由生也，故處之之道，“匪其彭”則得“無咎”，謂能謙損，不處其太盛則得“無咎”也。四近君之高位，苟處太盛則致凶咎。彭，盛多之貌。《詩載驅》云：“汶水湯湯，行人彭彭，”行人盛多之狀。《雅大明》云：“駟騵彭彭，”言武王戎馬之盛也。集說 沈氏該曰：以剛處柔，謙以自居，而懼以戒其盛，得明哲保身之義，故“無咎”也。

Cheng Yi in Yichuan's Commentary on the Changes says: Nine in the Fourth is in a time of great abundance, having already passed the central position, and is the great and flourishing one in the hexagram of Great Abundance. Excessive flourishing is precisely the source of misfortune and calamity. Therefore, the way to deal with this position is to "not be overly flourishing," thereby achieving "no fault." This means being humble and self-restraining, not placing oneself in an overly exalted position, thus avoiding fault. Nine in the Fourth is a high position close to the sovereign; if one is overly exalted, it will invite misfortune. "Ping" refers to being excessive in abundance. The Book of Poetry, Qi Feng, Zai Qu says, "The Wen River flows vast and wide, the travelers move in great numbers," describing a multitude of people. The Book of Great Yamen, Da Ming says, "Four red horses with white bellies gallop in great numbers," describing the great strength of King Wu's army. The collected interpretations cite Shen Gai saying: Nine in the Fourth, with a yang line in a yin position, uses humility and self-restraint, and maintains vigilance to control its flourishing state, which fully aligns with the principle of preserving oneself through wisdom, thus achieving "no fault."

六五，厥孚交如，威如，吉。本義 《大有》之世，柔順而中，以處尊位，虛己以應九二之賢，而上下歸之，是其孚信之交也。然君道貴剛，太柔則廢，當以威濟之則吉，故其象占如此，亦戒辭也。

The Line Statement of the sixth line in the sixth position of the Dàyǒu hexagram says: His sincerity and trustworthiness communicate with others, yet he does not lose his dignity, thus it is auspicious. Zhu Xi's "Benyi" states: In the era of Dàyǒu, the sixth line is yin and gentle, and it is in the central position, occupying a position of honor. It empties itself to receive others and corresponds with the virtuous talent at the second line. Both above and below come to submit, which is the sincerity that communicates with others. However, the way of a ruler values strength, and excessive gentleness leads to neglect of governance. Therefore, one should use dignity to balance this and achieve auspiciousness. Thus, its image and divination are like this, and this is also a warning.

程傳 六五當《大有》之時居君位，虛中為孚信之象。人君執柔守中，而以孚信接於下，則下亦盡其信誠以事於上。上下孚信相交也。以柔居尊位，當《大有》之時，人心安易，若專尚柔順，則陵慢生矣，故必“威如”則“吉”。“威如”，有威嚴之謂也。既以柔和孚信接於下，眾志說從，又有威嚴使之有畏，善處有者也，吉可知矣。集說 俞氏琰曰：既有誠信以接下而人信之，又有威嚴以自重而人畏之，為《大有》之君，而剛柔得宜如此，故“吉”。

Cheng Yi in Yichuan's Commentary on the Changes says: The line six in the fifth is in the time of the Great Possession and holds the position of the ruler. In the middle there is emptiness, which is the image of sincerity and trust. The ruler maintains gentleness and uprightness, adheres to the middle path, and uses sincerity to receive the people below. The people below then devote themselves with sincerity and faithfulness to serve above. This is the mutual communication of sincerity between above and below. With a gentle line in a noble position, and at the time of Great Possession, people's hearts are at ease and relaxed. If one only emphasizes gentleness, then bullying and negligence will arise. Therefore, it is necessary to have 'authority like' in order to be 'auspicious.' 'Authority like' means having authority and dignity. Although one uses gentle sincerity to receive the people below, making them pleased and convinced to follow, one also has authority that makes them fear, thus skillfully maintaining all people. Its auspiciousness is evident. The collected interpretations cite Yu Yan's saying: There is sincerity in receiving the people below, making them convinced and faithful; there is authority from respect, making them fear. As the ruler of the time of Great Possession, the combination of strength and gentleness is so appropriate, hence 'auspicious.'

上九，自天祜之，吉無不利。本義 《大有》之世，以剛居上，而能下從六五，是能履信思順而尚賢也。滿而不溢，故其占如此。

The line statement of the Upper Ninth in the Great Possession hexagram says: Favor from heaven descends, auspicious, no harm. Zhu Xi's "Ben Yi" states: In the era of Great Possession, the Upper Ninth, with a yang strength at the highest position, can still be submissive to the Sixth in the Fifth. This demonstrates the practice of sincerity, the mind of gentleness, and the reverence for the virtuous. Although full, it does not overflow, hence its divination is thus.

程傳 上九在卦之終，居五位之地，是《大有》之極，而不居其有者也。處離之上，明之極也。唯至明所以不居其有，不至於過極也。有極而不處，則無盈滿之災，能順乎理者也。五之孚信而履其上，為蹈履誠信之義。五有文明之德，上能降志以應之，為尚賢崇善之義。其處如此，合道之至也，自當享其福慶，“自天祐之”。行順乎天而獲天祐，故所往皆“吉”，無所不利也。

Cheng Yi in Yichuan's Commentary on the Changes says: The upper nine is at the end of a hexagram, and its position is above the fifth. It represents the Great Possession reaching its extreme, yet it does not take possession of everything. It is at the top of the Li hexagram, which signifies extreme brightness. Because it is extremely wise, it does not take possession of everything, thus avoiding excess. Possessing to the extreme without self-aggrandizement avoids the calamity of being full to the point of overflowing. This is the way of following the principles of things. The sixth five is sincere and in a lower position, and the upper nine is above it, which means practicing sincerity. The sixth five has the virtue of culture, and the upper nine humbles itself and lowers its aspirations to harmonize with it, which means respecting the virtuous and valuing good virtue. In this way, it acts in accordance with the ultimate principle of the Dao, and naturally deserves blessings. Therefore, it is said, "It is favored by Heaven." Acting in accordance with the Dao of Heaven and receiving Heaven's protection, thus all its endeavors are "auspicious" and there is nothing that is not favorable.

集說 郭氏雍曰：《繫辭》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。”六五之君實盡此，而言於上九者，蓋言《大有》之吉，以此終也。故《象》曰“大有上吉”，則知此吉《大有》之吉也，非止上九之言也。

The collected interpretations cite Guo Yong's view: The "Great Treatise" says, "You is help. Heaven helps those who follow the right path, and people help those who are trustworthy. Practicing trustworthiness and thinking of following the right path, and honoring the virtuous." Actually, it is the ruler of line six in the fifth position who truly embodies these qualities, yet the words are attributed to line nine at the top, because in discussing the auspiciousness of the "Great Possession" hexagram, this sentence is used as a conclusion. Therefore, the "Image Commentary" says "Great Possession, top is auspicious," indicating that this auspiciousness refers to the overall auspiciousness of the "Great Possession" hexagram, not merely concerning the single line nine at the top.

鄭氏汝諧曰：“履信”思順，又以“尚賢”，蓋言五也。五“厥孚交如”，“履信”也。居尊用柔，思順也。上九在上，“尚賢”也。五獲天之祐，“吉無不利”，由其有是也。言五而繫之上，何也？五成卦之主，上其終也。五之德宜獲是福，於終可驗也。《易》

Collecting sayings cites Zheng Ruoxie's explanation: "Faithfulness," "Thinking in harmony," and "Valuing the virtuous" are all actually referring to the line six in the fifth. The line six in the fifth "its sincerity is mutual" refers to "Faithfulness"; occupying a high position while employing a gentle way refers to "Thinking in harmony"; the line nine at the top is above it yet it honors it, referring to "Valuing the virtuous." The line six in the fifth receives heavenly protection, "auspicious without any disadvantage," precisely because it possesses these three qualities. So why is this discussed in relation to the line nine at the top? Because the line six in the fifth is the main line forming the hexagram, while the line nine at the top is the conclusion of the entire hexagram; the virtue of the line six in the fifth should naturally deserve this blessing, but it becomes evident only at the conclusion. The Book of Changes... the original text here is missing, and Zheng's remarks are incomplete.

王氏宗傳曰：六五以一柔有五剛，上九獨在五上，五能尚之，《繫辭傳》所謂“又以尚賢”，則上九是也。祐之自天，“吉無不利”，謂《大有》至此，愈有隆而無替也。然則當《大有》之極，莫大於得天。而所以得天，又莫大於尚賢也。

Collecting interpretations cite Wang Zongcheng's saying: Six in the Fifth holds a single yao of flexibility amidst five yang lines, with only Nine at the Top located above it, and Six in the Fifth is able to honor it. The "again honoring the virtuous" mentioned in the Great Treatise refers to Nine at the Top. Assistance comes from Heaven, and "auspiciousness without any adverse outcome" means that at this stage of the Great Possession, it will only become more flourishing and not decline. Thus, being at the extreme of the Great Possession, the most important thing is to receive Heaven's assistance; and the way to receive Heaven's assistance is to honor the virtuous.

胡氏炳文曰：《小畜》上九，畜之終也。其占曰“厲”曰“凶”，承六四言也。《大有》上九，有之終也。其占“吉無不利”，承六五言也，《小畜》一陰畜眾陽，故其終也如彼。《大有》一陰有眾陽，故其終也如此。君臣大分，豈不明哉？蓋五之“厥孚”，“履信”也，柔中思順也；尚上九之一陽，“尚賢”也。所以其終也，“自天祐之，吉無不利”也。

Collective commentary cites Hu Bingwen's explanation: In the hexagram "Xiao Xu," the line "Shang Ji" represents the culmination of restraint, and its divination statement says "danger" and "misfortune," which follows from "Li Si" in the fourth position. In the hexagram "Da You," the line "Shang Ji" represents the culmination of possession, and its divination statement says "auspicious and no disadvantage," which follows from "Li Wu" in the fifth position. "Xiao Xu" involves a yin line restraining many yang lines, so its outcome is as such; "Da You" involves a yin line possessing many yang lines, so its outcome is as such. The clear distinction between ruler and subject, is it not evident? The "ju fu" in "Li Wu" is "lv xin"; being gentle, compliant, and maintaining the center is "si shun"; respecting the yang line "Shang Ji" is "shang xian." Therefore, its final outcome is "self-reliance is favored by heaven, auspicious and no disadvantage."

案 《傳》義皆以“履信”思順“尚賢”為上九之事，然《易》中以上爻終五爻之義者甚多，如《師》之“大君有命”，《離》之“王用出征”，《解》之“公用射隼”，皆非以上爻為王公也。《蒙》五爻而終其義爾，郭氏、鄭氏、王氏之說，皆與卦意、爻義合，胡氏最為恪守《本義》者，於此獨從郭氏諸說，則亦未允於心故也。

Li Guangdi remarked: Both Yichuan's Commentary on the Changes and the Benyi interpret "fulfilling trust," "thinking in order," and "honoring the virtuous" as matters concerning the top line (Shang Jiū). However, there are many examples in the Changes where the top line is used to conclude the meaning of the five lines, such as the Shī hexagram's Shang Liù, which says "the great sovereign issues a command," the Li hexagram's Shang Jiū, which says "the king uses military campaigns," and the Jie hexagram's Shang Liù, which says "the public shoots a falcon." In these cases, the top line is not regarded as the sovereign or noble. The Meng hexagram also concludes its meaning by following the meaning of the fifth line. The views of Guo Yong, Zheng RuXie, and Wang Zong Chuan all align with the meaning of the hexagram and the line. Hu Bingwen, who is most faithful to the Benyi, adopts the views of Guo Yong and others in this instance, indicating that he could not fully accept the old interpretations in his heart.

謙.坤上.艮下程傳 《謙序卦》：“有大者不可以盈，故受之以謙。”其有既大，不可至於盈滿，必在謙損，故《大有》之後，受之以《謙》也。為封坤上艮下，地中有山也。地體卑下，山高大之物，而居地之下，謙之象也。以崇高之德，而處卑之下，謙之義也。

The hexagram "Qian" is depicted with the upper trigram being Kun and the lower trigram being Gen. Cheng Yi in his "Yichuan Commentary on the Changes" explains that the "Xu Guan Zhuan" discusses the hexagram "Qian": "When one possesses great things, one should not be complacent, hence the next hexagram is Qian." Since what is possessed is vast, it should not reach fullness, but rather retreat and diminish oneself, so after "Da You" comes "Qian." In terms of the hexagram structure, Kun is above and Gen is below, which represents a mountain hidden in the earth (the original text says "wei feng" but should be "wei gua"). The earth is of humble nature, while the mountain is a lofty object, yet it is placed below the earth, which exemplifies the image of humility. Placing lofty virtue in a humble position is the meaning of humility.

謙，亨，君子有終。本義 謙者有而不居之義，止乎內而順乎外，謙之意也。山至高而地至卑，乃屈而止於其下，謙之象也。占者如是，則亨通而有終矣。有終謂先屈而後伸也。

The Hexagram of Humility states: Humility, smooth and unimpeded, the superior man can maintain it to the end. Zhu Xi's "Benyi" says: Humility means possessing something but not claiming it; the Inner Trigram is Geng (Mountain) representing stillness, and the Outer Trigram is Kun (Earth) representing compliance. Stillness within and compliance without precisely express the meaning of humility. A mountain is high, while the earth is low, yet the mountain remains below the earth, which is the image of humility. If the person consulting the oracle can act thus, then he will have smoothness and a beginning as well as an end. "Having an end" means first bending and then extending.

程傳 謙有亨之道也，有其德而不居謂之謙。人以謙巽自處，何往而不亨乎？君子有終，君子志存乎說謙巽，達理故樂天而不競，內充故退讓而不矜，安履乎謙，終身不易，自卑而人益尊之，自晦而德益光顯，此所謂“君子有終”也。在小人則有欲必競，有德必伐，雖使勉慕于謙，亦不能安行而固守，不能有終也。

Cheng Yi in Yichuan's Commentary on the Changes says: Humility itself contains the way of success. Having such virtue but not boasting about it is called humility. If a person acts with humility and modesty in all situations, how could he not be successful? The saying "the gentleman has a lasting virtue" is because the gentleman's mind is at ease in humility and modesty (the original text has some errors and omissions): understanding the principles, he is content with heaven and fate and does not compete with others; his inner self is full, so he retreats and does not boast. He calmly follows the path of humility, never changing throughout his life. He remains humble, yet others respect him more; he keeps himself hidden, yet his virtue shines brighter. This is what is meant by "the gentleman has a lasting virtue." As for a petty person, whenever he has desires, he must compete; whenever he has virtue, he must boast. Even if he tries to imitate the virtue of humility, he cannot calmly practice it or firmly maintain it, so he cannot have a lasting virtue.

集說 馮氏椅曰：一陽五陰之卦，其立象也，一陽在上下者為《剝》、《復》，象陽氣之消長也；在中者為《師》、《比》，象眾之所歸也；至於三四在二體之際，當六畫之中，故以其自上而退處於下者為《謙》，自下而奮出乎上者為《豫》。此觀畫立象之本指也。

Collective commentary cites Feng Yi's explanation: whenever a single yang line and five yin lines form a hexagram, the way they take symbolic meaning is as follows: if the yang line is at the top or bottom, it represents the hexagrams of "Breaking Up" and "Return," symbolizing the retreat and growth of yang energy. If the yang line is in the second or fifth position, it represents the hexagrams of "Army" and "Following," symbolizing the gathering of people. As for the yang line in the third and fourth positions, these are exactly at the junction between the upper and lower trigrams, in the middle section of the six lines. Therefore, the one that descends from above to occupy the lower trigram is called "Humility" (yang in the third position), and the one that rises from below to reach the upper trigram is called "Joy" (yang in the fourth position). This is how one observes the hexagram's diagram to determine its original meaning.

案 《傳》義釋卦名，皆不取九三之義，實則成卦之由，在於九三，以《豫》卦反觀可見也。夫子《彖傳》所以不舉者，因周公爻辭與彖辭同，則三為成卦之主，其義易見爾。馮氏之說，可相補備。

Li Guangdi remarked: Both Yichuan's Commentary on the Changes and Benyi's interpretation of the hexagram name of Qian do not take into account the meaning of the third line, nine three. In reality, the key to the formation of this hexagram lies precisely in the third line. By viewing the hexagram Yu upside down, this becomes clear. The reason why Confucius' Commentary on the Judgment did not mention this aspect is that the wording of the third line, nine three, in the hexagram composed by the Duke of Zhou is the same as that of King Wen's hexagram statement. Therefore, nine three is the main line of the hexagram, and this meaning is inherently clear. Feng Yi's statement can serve to supplement this point.

初六，謙謙君子，用涉大川，吉。本義 以柔處下，謙之至也，君子之行也。以此涉難，何往不濟，故占者如是，則利以涉川也。

The Line Statement of the first line of the Qian hexagram says: A gentleman who is humble and humble again, using this to cross a great river, will be auspicious. Zhu Xi's "Ben Yi" states: The first line, being a yin and soft line in the lowest position, represents humility to the extreme, which is the conduct of a gentleman. Using such an attitude to overcome difficulties, where could one not cross? Therefore, if the person consulting the oracle can act in this way, it will be beneficial to cross the great river.

程傳 初六以柔順處《謙》，又居一卦之下，為自處卑下之至，謙而又謙也，故曰“謙謙”。能如是者，君子也，自處至謙，眾所共與也，雖用涉險難，亦無患害，況居平易乎？何所不吉也？初處謙而以柔居下，得無過於謙乎？曰：柔居下乃其常也，但見其謙之至，故為“謙謙”，未見其失也。

Cheng Yi in Yichuan's Commentary on the Changes says: The line 'Initial Sixth' possesses a gentle and compliant nature, and is located in the Qian hexagram, which is the hexagram of humility. Moreover, it is situated at the very bottom of the entire hexagram, placing itself at the lowest possible position. This is humility taken to the extreme, hence the term 'humility again and again.' A person who can do this is a gentleman. By placing himself at the very lowest, he is loved and praised by all. Even when used to cross over difficulties, there will be no calamity, let alone when in a peaceful situation. Then, how could there be any bad fortune? Someone asks: 'The line 'Initial Sixth' is already in the hexagram of humility, and it is a yin line in the lowest position. Is it not being too humble?' The answer is: A yin line in a lower position is its natural state. Here, it is only showing that it is humble to the extreme, hence 'humility again and again.' There is no indication of any inappropriate behavior.

集說 苟氏爽曰：初最在下，故曰“謙謙”也。胡氏一桂曰：“涉川”貴於遲重，不貴於急速，用謙謙之道以“涉川”，只是謙退居

Collecting sayings cite Xun Shuang's view: Initial Sixth is at the very bottom of the entire hexagram, so it is said "modest and humble." Collecting sayings also cite Hu Yigui's view: Crossing a great river values steadiness and composure, not haste for speed; using a modest and humble attitude to cross the river is also about retreating and keeping low... The original text here has a missing passage, and Hu's remarks are incomplete.

胡氏炳文曰：《謙》主九三，故三爻辭與卦辭皆稱“君子有終”。初亦曰“君子”，何也？三在下卦之上，“勞”而能“謙”，在上之君子也。初在下卦之下，謙而又謙，在下之君子也。在上者尊而光，在下者卑而不可踰，皆所以為君於之終也。“用涉大川，吉”，雖用以濟患可也，況平居乎？

Collected Commentaries cite Hu Bingwen's explanation: The Hexagram of "Modesty" takes the line nine in the third position as its main line. Therefore, both the line statement and the hexagram statement of line nine in the third say "the gentleman has a good ending." Initially, line six is also called "the gentleman," so why is that? Line nine in the third is at the top of the lower trigram, has merit but is willing to retreat modestly, thus being a gentleman in a high position. Line six at the beginning is at the bottom of the lower trigram, is modest and even more so, thus being a gentleman in a low position. The gentleman in a high position is respected and radiant, while the gentleman in a low position is humble and cannot be surpassed. These are the reasons why the gentleman can have a good ending. The line statement says "using it to cross great rivers, it is auspicious," meaning that it can be used to relieve difficulties, let alone ordinary days without trouble.

六二，鳴謙，貞吉。本義 柔順中正，以謙有聞，正而且吉者也，故其占如此。程傳 二以柔順居中，是為謙德積於中。謙德充積於中，故發於外，見於聲音顏色，故曰“鳴謙”。居中得正，有中正之德也，故云“貞吉”。凡“貞吉”，有為貞且古者，有為得貞則吉者，六二之“貞吉”，所自有也。集說 蘇氏軾曰：雄鳴則雌應，故《易》以陰陽唱和寄之於嗚。《謙》之所以為謙者三，六二其鄰也，上九其配也，故皆和之而鳴于謙。

The Line Statement of the Sixth Line of the Qian hexagram says: Humble virtue is revealed and brings fame, and maintaining correctness brings good fortune. Zhu Xi's "Benyi" says: The Sixth Line is soft and compliant and "in the center and correct," because of humility it gains fame, so it is a line that is both correct and brings good fortune, hence its divination is thus. Cheng Yi's "Yichuan Commentary on the Changes" says: The Sixth Line, being soft and compliant, is in the central position, which indicates that the virtue of humility is accumulated internally. When the virtue of humility is full within, it naturally manifests externally, appearing in sound and expression, hence it is called "Ming Qian" (humility expressed through sound). It is in the center and "in its proper position," possessing the virtue of being both central and correct, hence it is called "Zhen Ji" (maintaining correctness brings good fortune). All instances of "Zhen Ji" either refer to the line itself being both correct and bringing good fortune (the original text says "Zhen qie gu" but should be "Zhen qi gu"), or to the line being good fortune only when it maintains correctness. The "Zhen Ji" of the Sixth Line is due to its inherent nature. A collection of interpretations cites Su Shi saying: A male bird calls and the female bird responds, so the Book of Changes uses the character "Ming" (sound) to express the interaction between yin and yang. The realization of humility in the Qian hexagram is due to the Third Line, and the Sixth Line is its neighboring line, while the Sixth at the Top is its "responding" partner, so both lines respond to it and express humility through sound.

九三，勞謙，君子有終，吉。本義 卦唯一陽，居下之上，剛而得正，上下所歸，有功勞而能謙，尤人所難，故“有終”而“吉”。占者如是，則如其應矣。

The line statement of the third line of the Qian hexagram says: A gentleman who has merit but is humble and retreats can maintain this attitude to the end, thus achieving good fortune. Zhu Xi's "Ben Yi" explains: The entire hexagram has only one yang line, which is located at the top of the lower trigram, strong and "in the proper position," with all the other lines above and below converging towards it. Having merit yet being humble and retreating is something especially difficult for ordinary people to achieve, so it is "able to continue to the end" and "auspicious." If the person consulting the oracle can act in this way, they will receive results that are appropriate.

程傳 三以陽剛之德而居下體，為眾陰所宗，履得其位，為下之上，是上為君所任，下為眾所從，有功勞而持謙德者也，故曰”勞謙”。古之人有當之者，周公是也。身當天下之大任，上奉幼弱之主，謙恭自牧，夔夔如畏然，可謂有勞而能謙矣。

Cheng Yi in Yichuan's Commentary on the Changes says: Nine in the Third, with the virtue of a yang yang, is located in the lower trigram and is honored by many yin lines. It is in a position that is appropriate, sitting above the lower trigram, being relied upon by the sovereign above and followed by the people below. It is a person who has meritorious deeds yet maintains humility. Therefore, it is called "lao qian" (laborious humility). Among the ancients, the one who deserves this line is the Duke of Zhou. He bore the heavy responsibility of the world on his shoulders, assisting the young and weak King Cheng above, yet he humbly restrained himself, appearing cautious and respectful. He truly can be said to have meritorious deeds yet retreated in humility.

既能“勞謙”，又須君子行之“有終”則“吉”。夫樂高喜勝，人之常情，平時能謙，固已鮮矣，況有功勞可尊乎？雖使知謙之善，勉而為之，若矜負之心不忘，則不能常久，欲其有終，不可得也。唯君子安履謙順，乃其常行，故久而不變，乃所謂有終，有終則吉也。九三以剛居正，能終者也。此爻之德最盛，故象辭特重。

Cheng Yi continued to say: If one can achieve "lao qian" (modest labor), it must be a gentleman who practices it, and only if one can maintain it to the end can one be "ji" (auspicious). It is natural for people to like high positions and to desire surpassing others; those who are usually modest and retreat are already rare, and even more so for those who have merited success and are inclined to self-conceit. Even if one understands that humility is good, and one tries to force oneself to be humble, as long as the thought of self-importance and self-conceit is not removed, it cannot last long, and one cannot achieve a beginning and an end. Only a gentleman who practices humility and gentleness as a natural way of conduct can maintain it over a long period, and this is what is meant by having a conclusion; having a conclusion brings auspiciousness. The third line is occupied by a yang yang and is in the proper position, thus it is the one who can maintain until the end. The virtue of this line is the most excellent, so the wording in the Image Commentary is particularly solemn.

集說 王氏弼曰：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。上承下接，“勞謙”匪懈，是以“吉”也。王氏宗傳曰：《謙》之成卦，在此一爻，故卦之德曰“君子有終”，而九三實當之。

Collective commentary cites Wang Bi's explanation: Nine in the Third is at the top of the lower trigram, and the position it occupies is appropriate. There are no other yang lines above or below to share the people's allegiance, so all the yin lines respect it. Its rank is higher than any other. It honors the sovereign above and receives the people below. It has merit but remains humble and diligent, so it is "auspicious." Collective commentary also cites Wang Zongping's explanation: The hexagram of Humility is formed precisely because of this line. Therefore, the moral quality of this hexagram is "the gentleman has a proper end," and the line that truly deserves this description is Nine in the Third.

胡氏炳文曰：文王卦辭，曰“謙：亨，君子有終”，周公於三之爻辭，山“吉”代亨字，謙之上加一“勞”字，蓋謙非難，勞而能謙為難，九三之勞，當在上位，而位止於下，所謂勞而能謙者也。《乾》之三以“君子”稱，《坤》之三以“有終”言，《謙》之三兼乾坤之占辭。蓋所謂“勞”者，即乾之“終日乾乾”，而《謙》則又坤之“含章”也。

Collected Commentaries cite Hu Bingwen's explanation: King Wen composed the Hexagram Statement of "Qian" as "Qian, smooth, the gentleman has a good ending." The Duke of Zhou, in the Line Statement of Nine in the Third, replaced the character "smooth" with "auspicious" (the original text had "mountain" instead of "with"), and added the character "lao" above "Qian." Being humble is not difficult, but having achievements and still being humble is hard. The achievement of Nine in the Third is sufficient for a higher position, yet its position stops at the Lower Trigram, which is exactly what is meant by having achievements and still being humble. The Hexagram "Qian" refers to Nine in the Third as "the gentleman," the Hexagram "Kun" refers to Six in the Third as "having a good ending," and the Hexagram "Qian" refers to Nine in the Third by combining the statements from both "Qian" and "Kun." The term "lao" refers to the continuous diligence of Nine in the Third in the Hexagram "Qian." Humility, on the other hand, is precisely the meaning of Six in the Third in the Hexagram "Kun," which refers to containing and concealing brilliance.

吳氏曰慎曰：諸儒皆以“君子有終”為句，然據初六“謙謙君子”，則此爻當“勞謙君子”為句，《象傳》明矣。六四，無不利，強謙。本義 柔而得正，上而能下，其占“無不利”矣。然居九三之上，故戒以更當發揮

Collected Commentaries cite Wu Yashen's statement: all schools of thought have interpreted "junzi you zhong" as a single sentence, but according to the sentence structure of "qianqian junzi" in the initial line, this line should be interpreted as "lao qian junzi" as a single sentence. The wording in the Image Commentary is clear. The line statement of the sixth line in the Qian hexagram says: there is no disadvantage, one should constantly display this attitude of humility. The original text says "qiang qian" but should be "hui qian". Zhu Xi's "Benyi" says: the sixth line is flexible and proper, located in the upper trigram yet it humbly submits to the lower, its divination is "wu bu li"; however, it is located above the ninth line in the third position, so it is warned to display it even more... The original text here is missing, and Zhu Xi's commentary is incomplete.

程傳 四居上體，切近君位，六五之君，又以謙柔自處，九三又有大功德，為上所任，眾所宗，而己居其上，當恭畏以奉謙德之君，卑巽以讓勞謙之臣，動作施為，無所不利於“撝謙”也。“撝”，施布之象，如人手之抽也。動息進退，必施其謙，蓋居多懼之地，又在賢臣之上故也。

Cheng Yi in Yichuan's Commentary on the Changes says: Six in the Fourth is located in the upper trigram, closely adjacent to the position of the sovereign. Six in the Fifth, the sovereign, also maintains a humble and gentle disposition. Nine in the Third has established great merit and virtue, is relied upon by the sovereign and honored by the people, yet Six in the Fourth is positioned above Nine in the Third. It should therefore respectfully and cautiously serve the sovereign who embodies humility, while also humbly yielding to the virtuous minister who has labored in humility. Every action and every movement, every act and every deed, should be beneficial to the principle of humility. "Huī" means to spread or extend, like the movement of the arm when one waves it. Whether in motion or stillness, in advance or retreat, it must necessarily spread out the principle of humility, for it is precisely in a position of much anxiety and fear, and above the virtuous minister.

集說 梁氏寅曰：六四柔而得正，上而能下，可謂謙矣，“無不利”矣。然處近君之地，在功臣之上，故戒以更當發揮其謙也。世之人臣，固有執柔守正，不與物競者矣。然或暗於事理。辭受失宜，無功而受其祿，無實而處其名，若是者失謙之道矣，不可以不戒也。案 “無不利撝謙”，《本義》作兩句，《程傳》作一句，觀夫子《象傳》，則程說近是。

The collected interpretations cite Li Yin's view: the sixth line in the fourth position is gentle and compliant, and "in the proper position," though located in the upper part, it humbly submits to the lower part, thus demonstrating humility, and indeed "there is no disadvantage." However, since it is in a position close to the sovereign and above the ministers, it is warned to express humility even more. Indeed, there are ministers who maintain gentleness and correctness, not competing with others. But some people do not understand the principles, and fail to distinguish between what should be declined and what should be accepted. They receive salaries without merit, hold positions without achievements, thus losing the way of humility, which must be warned against. Li Guangdi remarks: the phrase "there is no disadvantage in humility" is divided into two sentences by the original text, but Yichuan's Commentary on the Changes treats it as one sentence. Refer to the reading method in Confucius' Image Commentary. Cheng Yi's interpretation is closer to the original meaning.

六五，不富以其鄰，利用侵伐，無不利。本義 以柔居尊，在上而能謙者也，故為不富而能以具鄰之象，蓋從之者眾矣。猶有未服者，則利以征之，而於他事亦無不利。人有是德，則如其占也。

The Line Statement of the sixth line of the fifth position in the Qian hexagram says: Without relying on wealth, one can lead nearby people, it is advantageous to go to war, and there is no disadvantage. Zhu Xi's "Ben Yi" says: The sixth line, a yao of flexibility, is in a position of honor, being above yet able to be humble and retreat, thus there is an image of leading nearby people without relying on wealth (the original text "ju lin" should be "qi lin"). Because those who follow him are already numerous. If there are still those who do not submit, then it is advantageous to go to war; as for other matters, there is no disadvantage. A person who possesses such virtue will have a divination result that corresponds with this.

程傳 富者眾之所歸，唯財為能聚人。五以君位之尊，而執謙順以接於下，眾所歸也，故不富而能有其鄰也。“鄰”，近也。“不富”而得人之親也。為人君而持謙順，天下所歸心也。然君道不可專尚謙柔，必須威武相濟，然後能懷服天下，故“利用”行“侵伐”也。威德並著，然後盡君道之宜，而無所不利也。蓋五之謙柔，當防於過，故發此義。

Cheng Yi in Yichuan's Commentary on the Changes says: The wealthy are followed by many people because wealth can gather people. The line Six in the Fifth, holding the noble position of the ruler, maintains humility and kindness to receive the people below. Naturally, people will follow him, so even without wealth, he can have the support of his neighbors. "Neighbor" refers to those nearby. Gaining the people's affection without wealth is because he is a ruler who maintains humility and kindness, so the whole world will be loyal to him. However, the way of being a ruler cannot be overly emphasizing humility and gentleness; there must be a balance with authority. Only then can the people be fully convinced and pleased, hence it says "favorable for military campaigns." When both authority and virtue are evident, the ruler fulfills his proper role, thus there is no disadvantage. The humility of the line Six in the Fifth should be guarded against being excessive, so this meaning is explained here.

集說 楊氏萬里曰：五以君上之尊，體謙柔之德，欲然不有其崇高富貴之勢，此一卦謙德之盛也。推不富之心，則其臣鄰翕然，焉往不利哉？“利用侵伐”，姑舉其大者。胡氏炳文曰：謙之一字，自禹征有苗，而伯益發之，六五一爻不言謙，而曰“利用侵伐”，何也？蓋不富者，六五虛中而能謙也；以其鄰者，眾莫不服五之謙也。如此而猶有不服者，則征之固宜。

The collected interpretations cite Yang Wanli's saying: the fifth line in the hexagram of humility, holding the exalted position of a ruler, exemplifies the virtue of humility and gentleness. It appears as if it does not possess the lofty power and wealth, which is the most profound expression of humility in the entire hexagram. If one extends this attitude of not relying on wealth, the subjects and neighboring states will all respond in unison, so how could there be any disadvantage? The statement "favorable for military campaign" merely points out the most significant example among them. The collected interpretations also cite Hu Bingwen's saying: the concept of humility has been clearly expressed since the time of Yu the Great's campaign against the Youmiao and Bo Yi's advice. The fifth line does not explicitly mention humility, yet it says "favorable for military campaign," because "not being rich" precisely reflects the humility of the fifth line being empty and humble; "with its neighbors" precisely indicates that all people willingly accept the humility of the fifth line. If there are still those who refuse to submit, then it is indeed appropriate to campaign against them.

上六，鳴謙，利用行師，征邑國。本義 謙極有聞，人之所與，故可用行師。然以其質柔而無位，故可以徵己之邑國而已。

The Line Statement of the Upper Sixth line of the Qian hexagram says: When virtue is humble and becomes known, it brings fame, and it is advantageous to mobilize troops to attack one's own fiefdoms. Zhu Xi's "Ben Yi" says: When humility reaches its extreme and brings fame, it is approved by the people, so it is advantageous to mobilize troops. However, because it is weak in nature and lacks a real position, it can only attack its own fiefdoms.

程傳六以柔處柔順之極，又處《謙》之極，極乎謙者也。以極謙而反居高，未得遂其謙之志，故至發於聲音。又柔處謙之極，亦必見於聲色，故曰“鳴謙”。雖居無位之地，非任天下之事。然人之行己，必須剛柔相濟。上，《謙》之極也，至於太甚，則反為過矣，故利在以剛武自治。“邑國”，己之私有。“行師”，謂用剛武。“征邑國”，謂自治其私。

Cheng Yi in Yichuan's Commentary on the Changes says: The Sixth at the Top is a Yin and flexible line situated at the extreme of flexibility and also at the extreme of the卦 of Humility. This is a person who has practiced humility to the utmost. Although humility is taken to the highest degree, he still occupies a high position, so his desire for humility and retreat cannot be fully realized, hence it is expressed through sound. Moreover, a Yin and flexible line at the extreme of humility must necessarily be manifested in sound and expression, hence it is said 'humility expressed through sound'. Although it is in a position without actual authority and does not bear the responsibilities of governing the world, a person's conduct and standing must involve the balance of strength and flexibility. The Sixth at the Top represents the extreme of humility, which when taken to excess becomes a deviation. Therefore, the beneficial approach is to use strength and martial vigor to regulate oneself. 'Yi guo' refers to one's private territory, 'xing shi' refers to the use of strength, and 'zheng yi guo' means to regulate one's private affairs and personal desires.

集說 楊氏時曰：君子行有不得，則反求諸己，故曰“利用行師征邑國”也。“邑國”，私於己者也。“征邑國”，自治也。不用剛克而能勝己之私者，未之有也。《朱子語類》：問：《謙》是不與人爭，如何？五上二爻，皆言“利用侵伐”，“利用行師”。曰：老子言大國下小國，則取小國，小國下大國，則取大國。又言抗兵相加，哀者勝矣。大抵謙自是用兵之道，只退處一步耳，如必也臨事而懼，皆是此意。何氏楷曰：所征止於“邑國”，毋敢侵伐，亦《謙》之象。

Collective commentary cites Yang Shi, who says: A gentleman, when his actions do not achieve the expected result, will look back and blame himself. Therefore it says, "It is advantageous to carry out military campaigns and conquer states." "States" refer to one's own private domain, and "conquering states" means self-discipline. There has never been someone who could overcome his own desires without employing force. Collective commentary cites The Words of Master Zhu: Someone asked: Humility is not competing with others, so why do the lines six in the fifth and six at the top both say "It is advantageous to invade and conquer" and "It is advantageous to carry out military campaigns"? Master Zhu said: Laozi said that a great country being humble towards a small country can gain the small country; a small country being humble towards a great country can be accepted by the great country. He also said that in a battle between two armies, the side that shows compassion will win. Generally speaking, humility is itself a strategy in warfare, merely retreating a step first; this is the meaning of Confucius' saying about being cautious and alert in facing affairs. Collective commentary cites He Kai, who says: The conquest is limited to one's own "states," and there is no invasion of others, which is the image of the hexagram of Humility.

總論王氏弼曰：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，未有居眾人之所惡，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”卑而不可踰，信矣哉！胡氏一桂曰：《謙》一卦，下三爻皆吉而無凶，上三爻皆利而無害，《易》中吉利，罕有若是純全者，《謙》之效固如此。

In summary, citing Wang Bi, the "Great Treatise" states that "good fortune, misfortune, regret, and hardship all arise from movement." The cause of movement is mostly due to competition for gain. Therefore, whenever there is food and drink, disputes inevitably arise, and disputes inevitably attract many people. There has never been someone who willingly occupies a position despised by others and is harmed by those who are eager to move; nor has there ever been someone who avoids competition and is nevertheless robbed by those who are competing. Therefore, although the six lines of the "Gentle" hexagram have lines that are "out of place," lack corresponding lines, and are weak lines overpowering strong ones, there is no misfortune, regret, or hardship, because the entire hexagram is based on humility. The "Commentary on the Judgment" says that humility "brings honor and brightness," and being in a low position yet unassailable, is indeed credible. Collecting various interpretations, citing Hu Yigui, the "Gentle" hexagram has the lower three lines all being good without misfortune, and the upper three lines all being beneficial without harm; the "Book of Changes" rarely has such pure and comprehensive good and benefit as this, for the nature of humility is indeed like this.

豫.震上.坤下程傳 《豫序卦》：“有大而能謙必豫，故受之以豫。”承二卦之義而為次也。有既大而能謙，則有豫樂也。豫者，安和悅樂之義。為卦震上坤下，順動之象，動而和順，是以《豫》也。九四為動之主，上下群陰所共應也。坤又承之以順，是以動而上下順應，故為和豫之義。以二象言之，雷出於地上，陽始潛閉於地中，及其動而出地，奮發其聲，通暢和豫，故為豫也。

The hexagram Yu is composed of the upper trigram Zhen (Thunder) and the lower trigram Kun (Earth). Cheng Yi in Yichuan's Commentary on the Changes says: The "Sequence of Hexagrams" explains Yu as follows: "Having great virtue and yet being humble, one will surely be at ease, hence the next hexagram is Yu." This follows the order of the previous hexagrams Da You (Great Possession) and Qian (Humility). All who have great virtue and are humble will attain ease. Yu means peace, harmony, and joy. In terms of the hexagram structure, Zhen on top and Kun below represent the image of smooth movement; movement that is harmonious is called Yu. The ninth line in the fourth position is the main moving line of the entire hexagram, with all the yin lines above and below responding to it. Kun, with its gentle and yielding nature, supports it from below, so when it moves, the whole hexagram becomes harmonious and joyful. In terms of the upper and lower trigrams, thunder arises from the earth: yang energy was initially hidden and sealed within the earth, but when it emerges and breaks through the soil, it bursts forth with sound, leading to smoothness and joy, hence called Yu.

豫，利建侯行師。本義 豫，和樂也，人心和樂，以應其上也。九四一陽，上下應之。其志得行，又以坤遇震為順以動，故其卦為《豫》，而其占利以立君用師也。

The Hexagram Statement of 《Yu》 says: Yu is favorable for establishing feudal princes and mobilizing troops. Zhu Xi's 《Benyi》 says: Yu means harmony and joy, with people's hearts in harmony and joy, thus responding to the ruler above. The line Nine in the Fourth, being a yang line, has all the other lines responding to it, thus its aspirations can be carried out. Also, because the lower trine Kun meets the upper trine Zhen, it is moving in accordance with the trend, so this hexagram is called 《Yu》, and its divination indicates favorability for establishing rulers and employing military force.

程傳 豫，順而動也。豫之義，所利在於“建侯”“行師”。夫建侯樹屏，所以共安天下。諸侯和順，則萬民悅服；兵師之興，眾心和悅則順從而有功。故悅豫之道，利於建侯行師也。又上動而下順，諸侯從王，師眾順令之象。君萬邦，聚大眾，非和悅不能使之服從也。

Cheng Yi in Yichuan's Commentary on the Changes says: "Yu means moving in accordance. The meaning of Yu is beneficial for 'establishing feudal lords' and 'marching troops'. Establishing feudal lords and setting up protective barriers is to jointly secure the world; when the feudal lords are harmonious, the people will be pleased and loyal. As for military campaigns, when the people's hearts are harmonious, they will obey orders and achieve great feats. Therefore, the way of joy and peace is beneficial for establishing feudal lords and mobilizing troops. Moreover, the upper trigram is Zhen (Thunder) and the lower trigram is Kun (Earth), which symbolizes the feudal lords obeying the king's orders and the troops following the commands. To govern all states and gather the people, one cannot achieve obedience without harmony and joy."

集說 孔氏穎達曰：謂之豫者，取逸豫之義。以和順而動，動不違眾，眾皆悅豫，故謂之豫也。動而眾悅，故利建侯。以順而動，故可以“行師”也。邱氏富國曰：《屯》有震無坤，則言“建侯”而不言“行師”，《謙》有坤無震，則言“行師”而不言“建侯”，此合震坤成卦，故兼之。

The collected interpretations cite Kong Yingda's explanation: the term "Yu" refers to ease and joy. By initiating action in a harmonious manner, one moves in accordance with the hearts of the people, bringing joy and comfort to all, hence it is called Yu. Because one action brings joy to all, it is favorable for establishing feudal lords; by moving in accordance with the situation, it is also suitable for military campaigns. The collected interpretations also cite Qiu Fuguo's explanation: The Zun hexagram has Zhen but not Kun, so it only mentions "establishing feudal lords" and not "military campaigns"; the Qian hexagram has Kun but not Zhen, so it only mentions "military campaigns" and not "establishing feudal lords"; the Yu hexagram combines both Zhen and Kun, hence both aspects are mentioned.

初六，鳴豫，凶。本義 陰柔小人，上有強援，得時主事，故不勝其豫而以自鳴，凶之道也，故其占程傳 初六以陰柔居下，四，《豫》之主也，而應之，是不中正之小人，處豫而為上所寵，其志意滿極，不勝其豫，至發於聲音。輕淺如是，必至於凶也。“鳴”，發於聲也。

The line statement of the initial line of the Yu hexagram says: To loudly proclaim joy and contentment to the point of forgetting one's form, leads to danger. Zhu Xi's "Benyi" states: The initial line is a weak and petty person, with strong support above, and during favorable times, it is in a position of power, so it is joyful and cannot restrain itself, displaying its joy openly. This is a way that invites misfortune, so its divination... the original text here is missing. Zhu Xi's passage is incomplete, and the text directly continues with Yichuan's Commentary on the Changes. Cheng Yi's "Yichuan Commentary" says: The initial line is a weak and petty person in a low position. The ninth line in the fourth position is the main line of the Yu hexagram, and it corresponds with the initial line. This is a person who is neither proper nor upright, living in a time of peace and receiving favor from above, becoming extremely satisfied and joyful, to the point where it cannot restrain itself and expresses itself through sound. Reaching such a superficial and shallow state, it is certain to lead to misfortune. "Ming" refers to making a sound.

集說 石氏介曰：四為《豫》之主，初與之相應，小人得志，必極其情慾以至於凶，形於聲鳴，豫之甚也。蘇氏軾曰：所以為《豫》者四也，而初和之，故曰“鳴”。己無以自樂，而恃其配以為樂，不得不凶。

Collective commentary cites Shi Jie's saying: Nine in the Fourth is the main line of the hexagram "Joyful Expectation," and Six at the Beginning corresponds with it. When petty men gain power, they will certainly indulge their desires to the extreme, thus inviting misfortune. This sense of satisfaction is expressed through loud noises, which is precisely the excess of joy. Collective commentary also cites Su Shi's saying: It is Nine in the Fourth that makes the hexagram "Joyful Expectation," and Six at the Beginning below corresponds with it, hence the term "sound." One has no basis for joy themselves, yet relies on the line that corresponds to them for pleasure, which cannot fail to be dangerous.

王氏應麟曰：“鳴謙”則“吉”，“鳴豫”則“凶”。“鳴”者，心聲之發也。龔氏煥曰：《豫》之初六，即《謙》上六之反對，故《謙》上六曰“鳴謙”，《豫》初六曰“鳴豫”。《謙》之上六應九三，故“鳴其謙”。《豫》之初六應九四，故不勝其豫以自鳴。《謙》而鳴則“吉”，《豫》而鳴則“凶”。

Collected Commentaries cite Wang Yinglin's explanation: "Ming Qian" leads to good fortune, while "Ming Yu" leads to misfortune. The term "Ming" refers to the expression of inner feelings. What is expressed determines the outcome. Collected Commentaries also cite Gongs Huan's explanation: The first line of the Yu hexagram is the reverse of the sixth line of the Qian hexagram. Therefore, the sixth line of Qian says "Ming Qian," and the first line of Yu says "Ming Yu." The sixth line of Qian corresponds with the third line of Qian, so its humility is expressed through sound; the first line of Yu corresponds with the fourth line of Yu, so it is joyful and cannot restrain itself, thus expressing itself proudly. Humility expressed through sound brings good fortune, while joy expressed through sound brings misfortune.

六二，介于石，不終日，貞吉。本義 《豫》雖主樂，然易以溺人，溺則反而憂矣。卦獨此爻中而得正，是上下皆溺於豫，而獨能以中正自守，其介如石也。其德安靜而堅確，故其思慮明審，不俟終日，而見凡事之幾微也。

The Line Statement of the Second Line of the sixth爻 in the Yu hexagram says: It is firm and upright like a stone, and without waiting for a full day, it clearly perceives things, maintaining uprightness brings good fortune. Zhu Xi's "Ben Yi" states: Although the Yu hexagram mainly represents joy and pleasure, joy easily leads to indulgence, and indulgence in turn becomes a source of worry. Among all the lines of the entire hexagram, only this line is both central and properly positioned. This shows that all other lines are immersed in ease and comfort, while this one alone maintains uprightness and firmness, being as upright and firm as a stone. Its virtue is quiet and steadfast, so its thoughts are clear and cautious. Therefore, it does not need to wait for a full day to perceive the subtle signs at the beginning of all things.

《大學》曰：安而後能慮，慮而後能得，意正如此。占者如是，則正而吉矣。

Zhu Xi's "The Original Meaning of the Zhou Changes" continues by saying that the "Great Learning" states "Only when the mind is at peace can one think clearly, and only when one thinks clearly can one attain understanding." That is, the mind must first be calm before one can think thoroughly, and only with thorough thinking can one achieve results. The hexagram line Six in the Second, by remaining in the center and uprightness and being able to foresee the beginning, is intended to convey the same meaning. If the person consulting the oracle can remain calm and self-controlled, and act according to the right opportunity, then what he holds onto is the correct path, and the outcome will naturally be auspicious.

程傳 逸豫之道，放則失正，故《豫》之諸爻，多不得正，才與時合也。唯六二一爻處中正，又無應，為自守之象。當豫之時，扭能以中正自守，可謂特立之操，是其節介如石之堅也。“介于石”，其介如石也。人之於豫樂，心悅之，故遲遲遂至於耽戀不能已也。二以中正自守，其介如石，其去之速，不俟終日，故“貞”正而“吉”也。處豫不可安且久也，久則溺矣。如二可謂見幾而作者也。

Cheng Yi in Yichuan's Commentary on the Changes says that the path of ease and enjoyment, once indulged, leads to losing the right way. Therefore, most of the six lines in the Yu hexagram are not "in proper position," which refers to the compatibility between the qualities of each line and the circumstances of the time. Only the sixth line in the second position is located in the middle of the lower trigram and is "centered and upright." There is also no corresponding line above it to influence it, thus symbolizing self-preservation. When the entire hexagram is in a state of ease and enjoyment, this line alone can maintain a centered and upright way, demonstrating an independent and upright character, as firm as stone. The line statement says "intermediate as stone," which refers to its integrity and firmness like stone. People generally like ease and enjoyment, so they delay and eventually become addicted and unable to stop. The sixth line in the second position maintains centered and upright conduct, remaining as firm as stone, thus quickly withdrawing without waiting for the end of a day. Therefore, it is judged as "upright" and "auspicious." One cannot remain in ease and enjoyment for long, for prolonged stay will inevitably lead to entanglement. Like this line, it is someone who acts immediately upon sensing the slightest sign.

夫子因二之見幾，而極言知幾之道，曰：“知幾其神乎，君子上交不諂，下交不瀆，其知幾乎！幾者，動之微，吉之先見者也。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。君子知微知彰，知柔知剛，萬夫之望”。夫見事之幾微者，其神妙矣乎！君子上交不至於諂，下交不至於瀆者，蓋知幾也。不知幾，則至於過而不已。交於上以恭巽，故過則為諂。交於下以和易，故過則為瀆。君子見於幾微，故不至於過也。

Confucius composed this passage because the Second Line (Six in the Second) was able to perceive the subtle signs. He thus explained the principle of "knowing the subtle signs" to its fullest extent. The Great Treatise says: If one can perceive the subtle signs, he is almost like a sage! A gentleman associates with superiors without flattery and with inferiors without arrogance, precisely because he understands the subtle signs. The term "a few" refers to the initial, extremely subtle indication of an event, the first hint before good or bad becomes evident. When a gentleman sees this slight indication, he acts immediately, without waiting for a whole day. The Book of Changes says, "Between the stone, not for a whole day, firmness brings good fortune." One is as firm as a stone, so why wait for a whole day? The judgment is clear, and the meaning is immediately apparent. A gentleman can see both the hidden and the obvious, understands both the soft and the strong, thus being looked up to by all people. Those who can perceive the initial signs are truly marvelous. A gentleman associates with superiors without flattery and with inferiors without arrogance, because he knows the subtle signs. If one does not know the subtle signs, he may go too far and not be able to stop: associating with superiors with respect and humility, if taken too far, becomes flattery; associating with inferiors with kindness and ease, if taken too far, becomes arrogance. A gentleman sees the proper measure at the very beginning, so he does not go too far.

所謂幾者，始動之微也，吉凶之端，可先見而末著者也。獨言吉者，見之於先，豈復至有凶也？君子明哲，見事之幾微，故能其介如石，其守既堅，則不惑而明，見幾而動，豈俟終日也？斷，別也，其判別可見矣。微與彰，柔與剛，相對者也，君子見微則知彰矣，見柔則知剛矣。知幾如是，眾所仰也，故贊之曰“萬人之望”。

Cheng Yi continued to explain: The term "ji" refers to the subtle beginning of a matter, the initial trace of good or evil, which can be foreseen but has not yet appeared. The Great Treatise only mentions "the premonition of good" but does not mention evil, because at the very beginning it is already clearly seen, so how could it ever reach the stage of evil. A gentleman is wise and enlightened, able to perceive the subtle signs of things, thus remaining firm as a stone. Since his holding on is solid, his mind is not confused and remains clear. Upon seeing the subtle signs, he immediately takes action, so he does not wait for a whole day. "Duan" means to distinguish, indicating that his discernment is clear and distinct. Hidden and evident, soft and strong, are all pairs of opposites. A gentleman, upon seeing the hidden, can infer the evident; upon seeing the soft, can infer the strong. In this way, understanding the subtle signs naturally commands the admiration of the people, so the Great Treatise praises him as "the hope of ten thousand people."

集說 王氏宗傳曰：凡人之情，於逸豫之事，心焉悅之，必至於耽戀而不舍，何者？有所溺故也。唯知幾之君子，其視樂豫之事，如將浼已，斷而識之，速而去之，又豈俟終日也哉？此其所以當《豫》之時而獲吉也。

"The Collected Sayings" cites Wang Zongcheng's explanation: ordinary people's nature tends to enjoy things that bring ease and pleasure; they like them and become attached, unwilling to let go, because they have already fallen into them. Only the gentleman who understands subtle matters views ease and pleasure as something to be feared, distinguishing clearly and withdrawing quickly, without waiting for a whole day to pass. This is precisely why the line Six in the Second, situated in the hexagram of Joy, is able to achieve good fortune.

六三，盱豫悔，遲有悔。 本義 “盱”，上視也。陰不中正，而近於四，四為卦主，故六三上視於四，而下溺於豫，宜有悔者也，故其象如此，而其占為事當速悔，若悔之遲，則必有悔也。

The line statement of the sixth line in the third position of the Yu hexagram is: "Looking up with regret, delaying brings regret." Zhu Xi explains in The Original Meaning of the Zhou Changes that "Xu" means looking up and gazing upward. The sixth line is a yao of yin, neither in the center nor in the proper position, yet it is adjacent to the ninth line in the fourth position, which is the main line of the entire hexagram. Therefore, the sixth line looks up yearningly toward the ninth line while also being immersed in indulgence, which inherently leads to regret. Given the hexagram's nature, the divination statement is: when encountering matters, one should quickly repent; if repentance is delayed, regret will certainly remain.

程傳 六三陰而居陽，不中不正之人也。以不中正而處豫，動皆有悔。“盱”，上視也，上瞻望於四，則以不中正不為四所取，故有“悔”也。四，《豫》之主，與之切近，苟遲遲而不前，則見棄絕，亦有悔也。蓋處身不正，進退皆有悔吝。當如之何？在正身而已。君子處己有道，以禮制心，雖處豫時不失中正，故無悔也。

Cheng Yi in Yichuan's Commentary on the Changes says that the sixth line in the third position is a yin line occupying a yang position, which is a person who is neither in the center nor in the proper position. With such an unbalanced and improper nature, when one is in a time of ease and comfort, every action will bring regret. "Xu" means looking up, gazing upward at the ninth line in the fourth position; however, since oneself is not balanced and proper, the ninth line in the fourth position does not accept it, hence there is regret. The ninth line in the fourth position is the main line of the Yu hexagram, and it is very close to the sixth line in the third position. If the sixth line in the third position hesitates and does not move forward, it will be rejected by the ninth line in the fourth position, resulting in the same regret. In summary, if one's position is not correct, advancing brings regret and retreating also brings regret. So what should one do? One should correct oneself. A gentleman arranges himself according to proper principles, using rites to restrain his thoughts, so even when in a time of ease and comfort, he does not lose his center and correctness, thus there will be no regret.

集說 郭氏忠孝曰：處《豫》之道，戒在不能自立，而優遊無斷，睢盱上視而悅之，非介于石者也。遲疑而有待，非“不終日”者也。 胡氏炳文曰：二中而得正，三陰不中正。故“盱豫”與介石相反，“遲”與“不終日”相反，中正與不中正故也。六三雖柔，其位則陽，猶有能悔之意，然悔之速可也，“悔”之“遲”，則又必“有悔”矣。

"The Collection of Sayings" cites Guo Zhongxiao's view: during the time of ease and pleasure in the "Joy" hexagram, the most important thing is to be cautious against being indecisive and lacking self-discipline; staring upward in expectation of the Nine in the Fourth and feeling joy is not the same as being firm like "standing between stones." Being hesitant and waiting for the right moment is also not the same as being decisive as "not taking a whole day." Also citing Hu Bingwen: the Six in the Second is in the center and in the proper position, while the Six in the Third is a yao of阴 but not in the center and not in the proper position. Therefore, "staring upward in expectation" is exactly opposite to the "standing between stones" of the Six in the Second, and "hesitation" is exactly opposite to the "not taking a whole day" of the Six in the Second. The root of this difference lies in the distinction between being in the center and proper position versus not being in the center and not in the proper position. Although the nature of the Six in the Third is soft, it is in a yang position, so there is still room for repentance; however, the repentance must be quick. Once the repentance is delayed, it will inevitably lead to regret.

九四，由豫，大有得，匆疑，朋盍簪。 本義 九四，卦之所由以為《豫》者也，故其象如此，而其占為“大有得”，然又當至誠不疑，則朋類合而從之矣，故又因而戒之。“簪”，聚也，又速也。

The line statement for the fourth line of the Yu hexagram, line nine four, says: "By being in a state of preparation, there is great gain, do not doubt, friends gather like hairpins." (The original text reads "匆疑," which should be "勿疑.") Zhu Xi in The Original Meaning of the Zhou Changes explains that the fourth line is the key line that makes the entire hexagram Yu. Therefore, the symbolic representation is taken in this way, and the divination statement concludes with "great gain." However, it is also necessary to be sincere without suspicion, so that like-minded people will gather and follow him. Therefore, after the conclusion, there is an additional warning. "Zan" means gathering, and also implies speed.

程傳 《豫》之所以為豫者，由九四也，為動之主，動而眾陰悅順，為豫之義。四，大臣之位，六五之君順從之，以陽剛而任上之事，豫之所由也，故云“由豫”。“大有得”，言得大行其志，以致天下之豫也。

Cheng Yi in Yichuan's Commentary on the Changes says that the hexagram Yu is called Yu because of the line nine in the fourth. It is the moving master of the lower trigram Zhen, and once it moves, all the yin lines are joyful and obedient, which is the meaning of Yu. The fourth line is the position of a minister, and the line six in the fifth, the sovereign, is obedient to it. He uses his yang strength to bear the duties of the sovereign, and thus the joy of the world arises. Therefore, it is said 'by Yu'. The phrase 'great gain' means that he can greatly realize his aspirations and bring the world into peace and joy.

“勿疑，朋盍簪”，四居大臣之位，承柔弱之君，而當天下之任，危疑之地也，獨當上之倚任，而下無同德之助，所以疑也。唯當盡其至誠，勿有疑慮，則朋類自當盍聚。夫欲上下之信，唯至誠而已。苟盡其至誠，則何患乎其無助也？簪，聚也，簪之名簪，取聚髮也。

As for "Do not doubt, friends will gather like hair tied with a hairpin," this is because the Nine in the Fourth position holds a high official position, above a weak sovereign, and bears the heavy responsibility of the world, thus being in a dangerous and doubtful situation. Alone he bears the sovereign's trust, yet below him there are no loyal and united people to assist, which is why he feels doubt. At this time, he should only exert his utmost sincerity and not harbor doubts, for like-minded people will naturally gather. To achieve mutual trust between above and below, sincerity is all that is needed. If one truly puts forth sincere effort, why worry about lacking helpers? "Zan" means gathering, for the hairpin is named so because it gathers hair together.

或曰：卦唯一陽，安得同德之助？曰：居上位而至誠求助，理必得之。《姤》之九五曰“有隕自天”是也。四以陽剛迫近君位，而專主乎豫，聖人宜為之戒，而不然者，《豫》，和順之道也。由和順之道，不失為臣之正也。 如此而專主於豫，乃是任天下之事，而致時於豫者也，故唯戒以至誠勿疑。

Someone asked: The hexagram "Yù" (Joy) has only one yang line, so where does the helper of the same virtue come from? Cheng Yi answered: If one is in a position of authority and sincerely seeks help, by principle it must be obtained. The line "Nine in the Fifth" of the hexagram "Gòu" (Meeting) says "a falling star from heaven," which means exactly this. The line "Nine in the Fourth" of "Yù" is a strong yang line that closely approaches the position of the ruler, and it is exclusively devoted to the joy of the hexagram. By principle, the sage should have warned him, but he did not, because "Yù" is a hexagram of harmony and order. Following the path of harmony and order does not make one lose the proper role of a subject. To be exclusively devoted to "Yù" is to take on the affairs of the world and bring joy and harmony to all under heaven. Therefore, only a warning to be sincere and not suspicious is given.

集說 侯氏行果曰：為《豫》為主，眾陰所宗，莫不由之，以得其逸。體剛心直，志不懷疑，故得群物依歸，朋從大合，若以簪篸之固括也。 耿氏南仲曰：九四為震之主，以象言之，萬物莫不由雷以豫；以爻言之，五陰莫不由陽以豫，是以“大有得”也。“大有得”而“勿疑”，乃能協眾力以安其上，猶簪之總眾髮以安其冠。若自疑則眾斯睽矣，未聞疑事而有功者也。

"The Collected Commentaries" cite Hou Xingguo's statement: Nine in the Fourth is the main element of the "Joy" hexagram, the center of all the yin lines, and none can attain ease without going through it. It is strong and healthy, upright in heart, and free from suspicion, thus enabling all things to gather and gather together, like a hairpin that firmly binds the hair. It also cites Geng Nanzhong's statement: Nine in the Fourth is the main element of the "Thunder" hexagram. From the hexagram's image, all things are generated and flourish through the movement of thunder; from the yao position, all five yin lines gain ease through this yang line, hence it is said "greatly gain." Once "greatly gain" and yet "without doubt," it can unite the strength of the people to stabilize the sovereign, just as a hairpin gathers the hair to secure the cap. If one himself starts to doubt, the people will scatter; there has never been a case where suspicion could lead to success.

梁氏寅曰：“由豫”者，言人心之和豫，由四而致也。處近君之地，以剛而能柔， 蔡氏清曰：九四“由豫大有得”矣，又必戒以“勿疑明盍簪”者，誠心由豫任大責重，難以獨力，必得同德者以自輔。自古以聖哲之資，而居元臣之任者，如舜則舉八元八凱，伊尹周公，皆有俊義又吉人之助，諸葛孔明亦必開誠心以來諸賢之益，聖人命辭之意深矣哉！

"The Collection of Commentaries" cites Liang Yin's saying: what is meant by "by豫" is to explain that the joy and harmony of the human heart comes from the Nine in the Fourth; he is in a position close to the sovereign, with a strong and vigorous talent yet able to be gentle... (the original text here has a missing passage, and Liang Yin's words are incomplete). It also cites Cai Qing's saying: since the Nine in the Fourth has already "by豫 and gained great benefit," it still warns him "do not doubt the gathering of companions like hair tied together with a簪." This is because with sincere responsibility for the joy of the world, the task is great and the burden heavy, and it is difficult to bear alone; one must rely on the support of people with the same mind and virtue. Since ancient times, those with sage-like talents who held the highest advisory position, such as Yu Shun who appointed the Eight Virtuous Men and the Eight Wise Men, Yi Yin and the Duke of Zhou who had outstanding talents assisting them, and Zhuge Kongming who certainly openly and honestly sought the benefits of many virtuous men, have all understood this. How profound the intention of the sage in establishing the Great Treatise through words!

何氏楷曰：“簪”，聚也。簪之名簪，取聚髮也。或謂古冠服無簪，按《鹽鐵論》，神禹治水，遺簪不顧，非簪而伺？即弁服之笄是也。

"The Collection of Commentaries" cites He Kai's statement: "Zan" means to gather together. The reason why a hairpin is called a zan is because it is used to gather hair. Some people say that ancient hats and garments did not include hairpins; however, according to the "Salt and Iron Discussions," when Da Yu controlled the waters, he did not even turn back to pick up his fallen zan. If it was not a zan, what else could it be? In reality, it is simply the hairpin used in the弁服."

六五，貞疾，恆不死。 本義 當《豫》之時，以柔居尊，沈溺於豫，又乘九四之剛，眾不附而處勢危，故為“貞疾”之象。然以其得中，故又為常不死之象。即象而觀，占在其中矣。

The line statement of the sixth line of the hexagram Yu (Joy) says, "Upright, illness; constant, not dying." Zhu Xi in The Original Meaning of the Zhou Changes explains that this is during a time of ease and pleasure. The sixth line, which is yin and weak, occupies a position of honor, indulging in comfort and surpassing the strong line nine in the fourth. The people do not follow, and the situation is dangerous, hence the image of "Upright, illness" — maintaining the correct position yet as if suffering a long illness. However, because it is in the center of the upper trigram, it attains the image of "not dying" for a long time. From the hexagram's image, the divination is already contained.

程傳 六五以陰柔居君位，當《豫》之時，沈溺於豫，不能自立者也。權之所主，眾之所歸，皆在於四。四之陽剛得眾，非耽惑柔弱之君所能制也，乃柔弱不能自立之君，受制於專權之臣也，居得君位，貞也；受制於下，有疾苦也。六五尊位，權雖失而位末亡也，故云貞疾恆不死。言貞而有疾，常疾而不死，如漢魏末世之君也。

Cheng Yi in Yichuan's Commentary on the Changes says that the line Six in the Fifth, with its Yin and soft nature, holds the position of a ruler at a time when ease and pleasure are appropriate. It becomes immersed in comfort and unable to stand on its own. The authority and the focus of the people's hearts lie with the line Nine in the Fourth. Nine in the Fourth is Yang and strong, and is not something that a weak, indulgent, and confused ruler can control. Thus, the weak ruler is controlled by the powerful minister. Holding the position of a ruler is 'Zhen' (uprightness); but being controlled by subordinates is like having a sickness. The line Six in the Fifth holds a high position, though its authority has been lost, yet its title remains. Therefore, it is said 'Zhen Ji, Heng Bu Si' — keeping uprightness yet suffering illness, enduring illness for a long time without dying. This is like the kings of the late Han and late Wei dynasties.

人君致危亡之道非一，而以豫為多。在四不言失正，由於五乃見其強逼者，四本無失，故於四言大臣任天下之事之義，於五則言柔順居尊、不能自立、威權去己之義，各據爻以取義，故不同也。若五不失君道，而四主於豫，乃是任得其人，安亨其功，如太甲成王也。

The path to a ruler's danger and downfall is not only one, but the most common comes from indulgence and pleasure. The fourth line does not say it is wrong, but it is only at the fifth line that the situation of being forced by powerful ministers becomes clear. This shows that the fourth line itself has no fault. Therefore, the fourth line discusses the meaning of ministers taking responsibility for the world, while the fifth line discusses the meaning of a gentle and compliant ruler who cannot stand on their own, losing their authority. Each line is interpreted according to its own context, so the explanations differ. If the fifth line has not lost the way of being a ruler, and the fourth line manages the pleasures of the world, then it is a case of proper use of people and enjoying peace and stability, just as Tai Jia did with Yi Yin and Cheng Wang did with the Duke of Zhou.

《蒙》亦以陰居尊位，二以陽為《蒙》之主，然彼吉而此疾者，時不同也。童蒙而資之於人，宜也；耽豫而失之於人，危亡之道也。故《蒙》相應，則倚任者也；《豫》相遇，則失權者也。又上下之心，專歸於四也。

The *Meng* hexagram also features a yin line in a position of honor, with the nine in the second line (nine two) serving as the main line of the *Meng* hexagram. However, where it brings good fortune elsewhere, here it leads to illness, due to differing circumstances. It is appropriate for the immature and ignorant to rely on others; but indulging in ease and abandoning authority to others is a path to ruin. Therefore, in the *Meng* hexagram, the six in the fifth line and the nine in the second line are in mutual response, indicating reliance and trust. In the *Yu* hexagram, the six in the fifth line and the nine in the fourth line are merely adjacent, indicating a loss of authority. Moreover, the hearts of both above and below are all focused on the nine in the fourth line.

集說 王氏宗傳曰：當逸豫之時，恣驕侈之慾，宜其死於安樂有餘也。然乘九四之剛，恃以拂弼於己，故得恆不死也。孟子曰：入則無法家拂士，出則無敵國外患者，國恆亡，然後知生於憂患，而死於安樂也。則六五之得九四，得法家拂士也。故雖當豫之時，不得以縱其所樂。唯不得以縱其所樂，則恆不死，宜也。夫當豫之時，而不為豫者，以正自守也，六二是也。當豫之時，而不得豫者，見正於人也，六五是也。此《豫》之六爻，唯六二、六五，所以不言豫焉。

"The Collected Sayings" cites Wang Zongcheng's explanation: at the time of indulgence and pleasure, one indulges in extravagant and arrogant desires, and should die from comfort and ease. However, the Sixth Line Five (six in the fifth) relies on the strength of the Ninth Line Four (nine in the fourth) to correct and assist itself, thus being able to remain long without dying. Mencius said: "Within the state, there are no wise ministers or men who can correct the ruler; outside, there are no rival states or external troubles, and the country will always perish." From this we understand that people are born in times of hardship and die in times of comfort. The Sixth Line Five receiving the Ninth Line Four means obtaining a loyal minister who upholds the laws and a minister who dares to correct. Therefore, even though one is in a time of ease and comfort, one cannot indulge in pleasures. Because one cannot indulge in pleasures, one can remain long without dying, which is natural. Those who are in the situation of "Yü" (anticipation) but do not indulge in pleasures are those who uphold the right path, which is the Second Line; those who are in the situation of "Yü" but cannot indulge in pleasures are those who are corrected by others, which is the Fifth Line. This is why, among the six lines of the "Yü" hexagram, only the Second and Fifth lines do not mention the word "Yü."

何氏楷曰：六五以柔居尊，當豫之時，易於沈溺，必戰兢畏惕，常如疾病在身，乃得恆而不死，所謂生於憂患者也。 案 王氏、何氏說，深得爻義。

"The Collection of Sayings" cites He Kai's view: the fifth line, which is in a position of honor, is occupied by a soft and weak entity, and it is precisely at the time of ease and pleasure that it is most prone to indulgence. Therefore, one must be cautious and always fearful, as if carrying a disease on one's body, in order to maintain longevity and avoid death. This is what is meant by being born in hardship. Li Guangdi comments: The interpretations of Wang Zongchuan and He Kai fully capture the meaning of this line.

上六，冥豫，成有渝，無咎。 本義 以陰柔居豫極，為昏冥於豫之象。以其動作，故又為其事雖成，而能有渝之象。戒占者如是，則能補過而無咎，所以廣遷善之門也。

The line statement for the sixth line at the top of the Yu hexagram says: "Ming Yu, Cheng You Yu, Wu Jiu." Zhu Xi in The Original Meaning of the Zhou Changes explains that a yin and flexible quality residing at the peak of ease and pleasure represents an image of being in darkness and沉迷 in enjoyment. Since it is still within a dynamic structure and there is some movement, it also represents an image of things that have already been completed but can still be changed. This warns the person seeking divination that if they can act in this way, they can correct their mistakes and avoid calamity. The sage uses this wording to open a wide path for people to correct their errors and improve themselves.

程傳 上六陰柔，非有中正之德，以陰居上，不正也，而當豫極之時。以君子居斯 集說 王氏應麟曰：冥於豫而勉其有渝，開遷善之門也；冥於升而勉其不息，回進善之機也。

Cheng Yi in Yichuan's Commentary on the Changes says, the sixth line at the top is yin and flexible, and does not possess the virtue of being upright and proper. To have a yin line in a high position is inherently not 'appropriate'. Moreover, it is precisely at the peak of indulgence. If a gentleman were in such a position... (the original text here is missing, and Cheng Yi's words are incomplete). 'Collected Sayings' cites Wang Yinglin saying: In the hexagram Yu, the sixth line at the top is immersed in indulgence and darkness, yet the sage specially encourages him to still be able to change, thus opening the door for people to correct their mistakes and become virtuous. In the hexagram Sheng, the sixth line at the top is immersed in ascending and darkness, yet the sage specially encourages him to persist without ceasing, thus recovering the opportunity for people to become good.

案 “貞疾”與“成有渝”兩爻之義，亦相為首尾，如人之耽於逸樂，而不能節其飲食起居者，是致死之道也。苟使縱其欲而無病，則將一病不支，而亡也無日矢。唯其常有疾也，故常能憂懼儆戒而得不死也。然所貴乎憂懼儆戒者，以其能改變爾。向也耽於逸樂，昏冥而不悟，殆將習與性成矣。今乃一變所為，而節飲食，慎起居，則可以復得其性命之理，豈獨不死而已乎？故於五不言無咎，而於上言之，所以終卦義而垂至戒也。

Li Guangdi remarked: The meaning of the lines "Zhen Ji" and "Cheng You Yu" are interrelated at the beginning and end. For example, if a person is addicted to pleasures, with no restraint in eating and living, he is taking the path to his own death. Suppose he indulges in excess but does not get sick; once he falls ill, he will be unable to support himself, and death is not far off. It is precisely because he is often ill that he remains constantly anxious and vigilant, thus being able to survive. However, the value of anxiety and vigilance lies in the fact that people can use them to change themselves. Previously, he was indulging in ease and comfort, ignorant and unaware, almost becoming accustomed to it. Now, by changing his old ways, restraining his diet, and being cautious in his daily life, he can return to the proper principles of life and death. This is not merely about surviving. Therefore, the line "Wu Jiao" is not mentioned in the line "Li Wu," but is only stated in "Shang Liu," to conclude the meaning of the entire hexagram and to issue the most important warning.

隨.兌上.震下 程傳 《隨序卦》：“豫必有隨，故受之以隨。”夫悅豫之道，物所隨也，《隨》所以次《豫》也。為卦兌上震下，兌為說，震為動，說而動，動而說，皆隨之義。女，隨人者也。以少女從長男，隨之義也。又震為雷，兌為澤，雷震於澤中，澤隨而動，《隨》之象也。

The hexagram "Following" has the upper trigram Dui (Lake) and the lower trigram Zhen (Thunder). "One line" refers to the notation of the hexagram. Cheng Yi in his commentary "Yichuan's Commentary on the Changes" says that the "Sequence of Hexagrams" explains: "After joy comes following, hence it is followed by the hexagram of Following." The way of joy and delight is that all things are pleased to follow, so the hexagram of Following comes after the hexagram of Joy. In terms of the structure of the hexagram, Dui is on top and Zhen is at the bottom. Dui represents joy, and Zhen represents movement. First there is joy, then movement, and once moved, people become even more joyful, which conforms to the meaning of "Following." A young woman is naturally inclined to follow people, so the image of a young woman following the elder son also expresses the meaning of "Following." Furthermore, Zhen represents thunder and Dui represents a marsh. Thunder shakes within the marsh, causing the marsh water to rise and fall accordingly, which is the image of the hexagram of Following.

又以卦變言之，乾之上來居坤之下，坤之初往居乾之上，陽來下於陰也。以陽下陰，陰必說隨，為隨之義。凡成卦既取二體之義，又有取爻義者，復有更取卦變之義者，如《隨》之取義，尤為詳備。

From the perspective of 'changing hexagrams,' the top line of the Qian hexagram moves down to occupy the position beneath the Kun hexagram, while the first line of the Kun hexagram moves up to occupy the position above the Qian hexagram. This represents a yang line moving below a yin line. When a yang line is positioned beneath a yin line, the yin line will certainly be pleased and follow, which precisely matches the meaning of 'Following.' Generally, the formation of a hexagram takes into account the meanings of both the upper and lower trigrams, as well as the meanings of the lines. Sometimes it also considers the meaning of 'changing hexagrams.' The 'Following' hexagram exemplifies this approach particularly thoroughly.

隨，元亨，利貞，無咎。 本義 “隨”，從也。以卦變言之，本自困卦九來居初，又自《噬嗑》九來居五，而自《未濟》來者，兼此二變，皆剛來隨柔之義。以二體言之，為此動而彼說，亦隨之義。故為《隨》。

The hexagram statement of the "Following" hexagram is: "Original prosperity, beneficial to uprightness, no blame." Zhu Xi in The Original Meaning of the Zhou Changes says that "following" means to follow. In terms of hexagram transformation, this hexagram originally comes from the "Obstruction" hexagram with the ninth line moving down to the first position; it also comes from the "Breaking the Bones" hexagram with the ninth line moving up to the fifth position; and those coming from the "Not Yet Completed" hexagram involve both of these transformations. All three interpretations take the meaning of a strong line following a flexible line. In terms of the upper and lower trigrams, it is the trigram of Zhen (Thunder) on top and Dui (Lake) below, which also corresponds to the meaning of "following." Therefore, this hexagram is called "Following."

己能隨物，物來隨己，彼此相從，其通易矣，故其占為“元亨”。然必利於貞，乃得“無咎”。若所隨不正，則雖大亨而不免於有咎矣。《春秋傳》穆姜曰：“有是四德，隨而無咎，我皆無之，豈隨也哉”。今按四德雖非本義，然其下云云，深得占法之意。

One can follow others, and others can follow oneself; when both sides follow each other, it becomes easy to achieve harmony and success, so the divination text is interpreted as "original and prosperous" (yuan heng). However, it is necessary to be beneficial in maintaining the right path in order to avoid mistakes. If the object one follows is not upright, then even though there is great success, it will inevitably lead to calamity. The "Zuo Zhuan" records that Lu's Mu Jiang said: possessing the four virtues of originality, prosperity, benefit, and uprightness, one can follow others without error; but I lack all four, so how can I speak of "following" (sui)? Now it appears that although interpreting "yuan heng li zhen" as the four virtues is not in line with the original meaning of the "Yi," Mu Jiang's later remarks deeply reveal the intention behind the divination method.

程傳 隨之道。可以致大亨也。君子之道，為眾所隨，與己隨於人，及臨事擇所隨，皆隨也。隨得其道，則可以致大亨也。凡人君之從善，臣下之奉命，學者之徙義，臨事而從長，皆隨也。隨之道，利在於貞正。隨得其正，然後能大亨而“無咎”。失其正則有咎矣，豈能亨乎？

Cheng Yi in Yichuan's Commentary on the Changes says that the way of following and adhering can lead to great success. The way of the superior man is followed by others, following others oneself, and choosing whom to follow in matters, all are called "following." Following in accordance with the right path leads to great success. Whenever a ruler listens to good words, ministers carry out the ruler's commands, students conform to righteousness, and people follow the wise and elders in matters, these all belong to "following." The benefit of the way of following lies in maintaining correctness. Only when one follows the correct path can one achieve great success without error; once the correct path is lost, there will be mistakes, and how can there be success?

集說 石氏介曰：凡隨之義，可隨則隨。若唯隨之務，不以正道，安得亨乎？案 以二體言之，震剛下兌柔；以卦畫言之，剛爻下於柔爻，六十四卦中唯此一卦，此卦名為《隨》之第一義也。其象則如此貴下賤，以多問於寡，乃堯舜所謂舍己從人者， 初九，官有渝，貞吉，出門交有功。

"The Collection of Sayings" cites Shi Jie's statement: generally speaking, the meaning of "Following" is to follow when it is appropriate to follow. If one merely takes following as a virtue without adhering to the right path, how can one achieve success? Li Guangdi comments: considering the upper and lower trigrams, it is the strong and vigorous Zhen (Thunder) beneath the gentle and pleasant Dui (Lake); in terms of the hexagram's structure, it is a strong line situated below a flexible line—among the sixty-four hexagrams, only this one has such a configuration. This is the first meaning of naming the hexagram "Following." Its image is that the superior person is beneath the inferior, and the capable person seeks advice from the less capable, which is exactly what Yao and Shun referred to as abandoning one's own views and listening to others... (the original text here is missing, and Li Guangdi's commentary is incomplete). The line statement for the first nine (initial line) is: "The official has changed, remaining loyal brings good fortune; going out and meeting others brings success."

本義 卦以物隨為義，爻以隨物為義。初九以陽居下，為震之主，卦之所以為隨者也。既有所隨，則有所偏主而變其常矣。唯得其正則吉，又當出門以交，不私其隨，則有功也。故其象占如此，亦因以戒之。

Zhu Xi's "The Original Meaning of the Zhou Changes" says that the whole hexagram takes the meaning of taking others to follow oneself, while each line takes the meaning of oneself following others. The line "Initial Nine" is a yang line at the very bottom, which is the main line of the Zhen hexagram, and also the reason why the entire hexagram is called "Following." Since there is an object to follow, one is inevitably biased, thus changing the original standard. Only when what is followed is correct will it be auspicious. Also, one should go out and interact with others, not limit following to personal relationships, in order to achieve effectiveness. Therefore, the symbolic representation and the divinatory text are like this, and they are also used to warn the person who seeks divination.

程傳 九居隨時而震體，且動之主，有所隨者也。“官”，主守也。既有所隨，是其所主守有變易也，故曰“官有渝”。“貞吉”，所隨得正則吉也。有渝而不得正，乃過動也。“出門交有功”，人心所從，多所親愛者也。常人之情，愛之則見其是，惡之則見其非，故妻孥之言，雖失而多從，所憎之言，雖善為惡也。苟以親愛而隨之，則是私情所與，豈合正理？故出門而交，則有功也。“出門”，謂非私暱。交不以私，故其隨當而有功。

Cheng Yi in Yichuan's Commentary on the Changes says that the initial line, which is a yang line, is in a position of following and is also within the trigram Zhen (Thunder), making it the main line of action, belonging to the side that follows. "Official duty" refers to the responsibility one is entrusted with. Since there is an object to follow, the original duty one was responsible for has changed, hence the phrase "official duty changes." "Zhen Ji" means that following the right path brings good fortune; if the change is not proper, it is reckless movement. As for "going out to meet others and achieving success," the heart of a person tends to follow those they are close to and love. Common people's feelings often see only the good in someone they love and only the bad in someone they hate. Therefore, the words of one's wife and children, even if wrong, are often followed; the words of those one hates, even if good, are considered bad. If one follows only because of affection, that is being biased, which does not conform to reason. Therefore, when going out to meet people, one can achieve success. "Going out" refers to not being limited to close relatives. If one's interactions are free from personal bias, then following is appropriate and effective.

集說 孔氏穎達曰：人心所主謂之官。渝，變也。初九無應，無所偏繫，可隨則隨，是所執之志能渝變也。唯正是從，故貞吉也。所隨不以私，見善則往隨之，以此出門，交獲其功。 房氏喬曰：出門有功，先擇後交。

"The Collection of Sayings" cites Kong Yingda's explanation: what a person holds fast to in their heart is called "official" or "position." "Yu" means change. Since the Nine at the Beginning has no corresponding line above it, it is not attached to any particular one, allowing it to follow easily. This precisely shows that its held intention can adapt and change as needed. It only follows the correct path, hence "Zhen Ji" (upright fortune). The following is not based on private feelings; when encountering goodness, it follows it. With such an attitude, going out and interacting naturally brings about success. It also cites Fang Qiao's statement: the reason for success in going out and interacting lies in first clearly choosing before forming connections.

石氏介曰：陽在二陰之下，以剛下柔，孰不從之？故出門則人從之。 《朱子語類》：問：初九“官有渝，貞吉，出門交有功”，官是主字之義，是一卦之主首，變得正便吉，不正便凶。口，是如此。

"The Collection of Sayings" cites Shi Jie's statement: A yang line situated below two yin lines, with its strength and firmness subordinated to the softness and flexibility above, who would not follow him? Therefore, as soon as he goes out, he has followers. It also cites the "Zhu Zi Yu Lue" which records: Someone asked about the "official has changed, uprightness brings good fortune, going out to meet others brings merit" in the initial line. "Official" refers to the main meaning, being the first main line of the hexagram. If it changes to a correct position, it brings good fortune; if not, it brings misfortune. Zhu Xi answered: Exactly so. (The original text here mistakenly has 'says' written as 'mouth'.)"

張氏清子曰：“官”，主也。“渝”，變也。當隨之初，剛來下柔，為震之主，震，動也，官有渝，是主守有變動之象。隨時而動，有所變易，不能保其無偏也，故必變而從正則吉。出門而交，即“同人于門”之意。得隨之正而不牽於私，則有功而無失矣。

"The Collection of Sayings" cites Zhang Qingzi's explanation: "Official" means principal, and "change" means alteration. At the beginning of following, the strong line comes down and is below the flexible line, becoming the principal of the Zhen hexagram. Zhen represents movement, so "official has change" signifies the image of the principal undergoing alteration. Moving with the times and making changes cannot guarantee being free from bias, so it is auspicious to change and return to the correct path. Going out to meet people is the meaning of the initial line of the Tongren hexagram, "Tongren yu men." Holding to the correct path of following without being troubled by personal feelings leads to success without mishap."

俞氏琰曰：《隨》之六爻，專取相比相隨，不取其應。初九震體，震以剛爻為主，官也。官雖貴乎有守，然處隨之時，不可守常而不知變也。變者何？趨時從權，不以主自居也，故曰“官有渝”。初九乃成卦之主爻，主不可以隨人，故不言隨而言交。繫者，隨而攀戀不舍之義。六二、六三、上六，其性皆陰柔，而攀戀相隨不舍，故皆言繫。

"The Collected Sayings" cites Yu Yan's explanation: The hexagram of "Following" takes the meaning of adjacent and following as its focus, not the meaning of "response and correspondence." The initial line, "Initial Nine," is within the trigram of Zhen (Thunder), which is dominated by a strong line. This is referred to as "official." Although holding to principles is important for an official, when in a position of following, one should not rigidly adhere to conventions without flexibility. Flexibility refers to adapting to the appropriate circumstances and being able to adjust according to the situation, without maintaining an air of authority. Therefore, it is said, "The official changes." The initial line is the main line of the hexagram, and the main subject should not follow others, hence the line statement does not say "following" but "meeting." As for the character "xi" (to tie), it implies a sense of attachment and reluctance to let go within the act of following; the lines six two, six three, and upper six are all of a yin and soft nature, showing attachment and reluctance to let go, hence all three lines use the character "xi."

案 剛為陰主，故曰“官”，夫陽為主而陰隨之者，正也。今以剛而下柔，是其變也，故曰“官有渝”。然當隨而隨，變而不失其正者也，故可以得占，而“出門交有功”。

Li Guangdi remarked: The yang line is the master of the multitude of yin lines, so it is called "official." When yang takes the lead and yin follows, this is the normal situation and the correct example; now, however, the yang line is in a position below the yin line, which is a change from the normal situation, so it is said "the official changes." However, this is a situation where one should follow accordingly, and although there is a change, it does not lose its correctness, so it can attain a favorable divination. Moreover, "going out to meet others brings success."

六二，係小子，失丈夫。 本義 初陽在下而近，五陽正應而遠，二陰柔不能自守，以須正應，故其象如此，凶吝可知，不假言矣。

The Line Statement of the Second Line in the Hexagram of Following says, "Binding a young boy, losing the adult man." Zhu Xi in The Original Meaning of the Zhou Changes explains that the Initial Nine is a Yang line, located below and close to it; the Nine in the Fifth is also a Yang line, which is properly matched with the Second Line but is far away. The Second Line is Yin and flexible, unable to hold on and wait for its proper match. Hence, the symbolic representation is as such. Its danger and shame are already evident, so there is no need to explain further.

程傳 二應五而比初，隨先於近，柔不能固守，故為之戒云：若“係小子”則“失丈夫”也。初陽在下，小子也；五正應在上，丈夫也。二若志繫於初，則失九五之正應， 六三，係丈夫，失小子。隨有求得，利居貞。

Cheng Yi in Yichuan's Commentary on the Changes says that line six in the second position corresponds with nine in the fifth position, yet it is closely adjacent to nine at the beginning. Following always begins from the near, and the weak line six in the second position cannot hold on to itself firmly, so the sage gives it a warning: if it is attached to the 'small son,' it will lose the 'husband.' Nine at the beginning is a yang line in the lower position, which is the 'small son'; nine in the fifth position is the corresponding line above, which is the 'husband.' If line six in the second position is attached to nine at the beginning, it will lose nine in the fifth position, its proper match... (the original text here is missing, and Cheng Yi's words are incomplete). The following is the statement of line six in the third position: 'Attached to the husband, losing the small son. Following with a request, it is advantageous to stay firm.'

本義 “丈夫”，謂九四。“小於”亦謂初也。三近繫四，而失於初，其象與六二正相反。四陽當任而己隨之，有求必得。然非正應，故有不正而為邪媚之嫌。故其占如此，而又戒以居貞也。

Zhu Xi's "The Original Meaning of the Zhou Changes" says that the term "husband" here refers to nine in the fourth position, and "little son" still refers to nine at the beginning. Six in the third position is close to nine in the fourth, thus losing connection with nine at the beginning. The imagery corresponds exactly opposite to six in the second. Nine in the fourth is a yang line, properly bearing heavy responsibility. Six in the third going to follow him can obtain what it seeks. However, six in the third and nine in the fourth are not in the proper mutual response, so there is inevitably a suspicion of being improper and inclined to flattery and seeking favor. Therefore, the divination text makes such a judgment and specially warns him to maintain peace in the correct position.

程傳 “丈夫”，九四也。“小於”，初也。陽之在上者，丈夫也。居下者，小於也。 三雖與初同體而切近於四，故繫於四也。大抵陰柔不能自立，常親繫於所近者。上繫於四，故下失於初。舍初從上，得隨之宜也。

Cheng Yi in Yichuan's Commentary on the Changes says, "The term 'husband' refers to nine in the fourth position, and 'small person' refers to nine at the beginning. A yang line that is above is called a husband, and one that is below is called a small person. Six in the third, although sharing the lower trigram with nine at the beginning, is close to nine in the fourth, so it is associated with nine in the fourth. Generally, the nature of yin and flexibility cannot stand alone, and often they attach themselves to the person closest to them. Since it attaches itself to nine in the fourth above, it loses connection with nine at the beginning below. Abandoning nine at the beginning and following nine in the fourth is proper attachment."

上隨則善也，如昏之隨明，事之從善，上隨也。背是從非，舍明逐暗，下隨也。四亦無應，無隨之者也。近得三之隨，必與之親善，故三之隨四，有求必得也。人之隨於上而上與之，是得所求也。又凡所求者可得也，雖然，固不可非理枉道以隨於上，苟取愛說以遂所求，如此乃小人邪諂趨利之為也，故云“利居貞”。自處於正，則所謂有求而必得者，乃正事，君子之隨也。

Going upward to follow is beneficial: a person in darkness following one who is enlightened, acting in accordance with the good path, all these belong to following upward. Following what is wrong and abandoning brightness to chase darkness is following downward. Since there is no corresponding line above the Nine in the Fourth, it has no one to follow. Now it has nearby the Six in the Third to follow, so it must surely treat the Six in the Third with intimacy. Therefore, the Six in the Third follows the Nine in the Fourth, and whatever it seeks will surely be obtained. A person follows the superior and the superior is willing to give, thus fulfilling what is sought. Moreover, whatever is sought can be obtained. Though this is so, one must not violate reason or distort the right path to attach oneself to a superior, nor should one achieve one's desires by flattery. That is the behavior of petty persons who are deceitful and fawning, seeking personal gain. Therefore, the Line Statement says, "It is advantageous to dwell in uprightness." If one remains in the right path, then what is called "whatever is sought will be obtained" is the proper thing, the following of a gentleman.

集說 虞氏翻曰：陰隨陽，三之上無應，上繫於四，失初小子，故“係丈夫，失小子”。 王氏弼曰：雖體下卦，二己據初，將何所附？故舍初繫四，志在丈夫。四俱無應，亦欲於己隨之，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？故“利居貞”也。初處己下，四處己上，故曰“係丈夫，失小子”。 陸氏希聲曰：三非正而隨，其義可尚者，以承陽為順也。

"The Collected Commentaries" cite Yu Fan's interpretation: Yin follows Yang; since there is no corresponding line above the sixth line three, it can only attach itself to nine four above, thus losing the young man at the beginning, so the line statement says "attach to a husband, lose the young man." It also cites Wang Bi's view: although line six three is in the lower trigram, the initial nine has already been occupied by line six two, so to whom else can it attach? Therefore, it abandons the initial nine and attaches to nine four, focusing its heart on the husband. Nine four also has no corresponding line, and hopes for someone to follow it, so line six three fulfills its desire, hence the line statement says "following leads to obtaining." However, this following is not proper "corresponding," since attaching oneself to another makes one unable to act recklessly, hence the statement "favorable to maintain constancy." Initial nine is below, nine four is above, so it says "attach to a husband, lose the young man." It also cites Lu Xiusheng's view: line six three does not follow properly, yet its meaning still has merit, because it serves the Yang line, conforming to the principle of yielding.

九四，隨有獲，貞凶，有孚在道，以明，何咎。 本義 九四以剛居上之下，與五同德，故其占隨而有獲。然勢陵於五，故雖正而凶。 唯有孚在道而明，則上安而下從之，可以無咎也。占者當時之任，宜審此戒。

The line statement for the fourth line of the "Following" hexagram says, "Following and obtaining, firmness brings misfortune, having sincerity in the way, with clarity, there is no blame." Zhu Xi in The Original Meaning of the Zhou Changes explains that the fourth line, being a strong line, is located at the lowest position of the upper trigram and shares the same yang strength as the fifth line. Therefore, the judgment is that following leads to gain. However, its power surpasses the fifth line, so even though it is firm, there is still misfortune. Only when one maintains sincerity, acts in accordance with the right path, and handles matters wisely will the superior ruler be at ease and the people below be willing to follow. In this way, there will be no blame. If the person consulting the oracle is bearing the responsibilities of the present age, he should carefully understand this warning.

程傳 九四以陽剛之才，處臣位之極，若於“隨有獲”，則雖正亦凶。“有獲”，謂得天下之心隨於己。為臣之道當使恩威一出於上，眾心皆隨於君，若人心從己，危疑之道也，故“凶”。居此地者奈何？唯孚誠積於中，動為合於道，以明哲處之，則又“何咎”？

Cheng Yi in Yichuan's Commentary on the Changes says that the fourth line, which is in the position of a minister at the top, if it truly reaches the state of "following and gaining," then even if it maintains correctness, there will still be danger. What is meant by "gaining" is that the hearts of the people all turn to oneself. The duty of a minister is to let the grace and authority come from the sovereign, and for the hearts of the people to be directed toward the sovereign. If the people's hearts turn to oneself instead, then one has taken a dangerous and doubtful path, hence the warning of "danger." So what should one do in such a position? One should only accumulate sincerity within oneself, and every action should conform to the right path. If one maintains wisdom and clarity in one's own conduct, then there will be no mistakes.

古之人有行之者，伊尹、周公、孔明是也。皆德及於民而民隨之，其得民之隨，所以成其君之功，致其國之安，其至誠存乎中，是“有孚”也。其所施為無不中道，在道也。唯其明哲，故能如是，“以明”也。復伺過咎之有？是以下信而上不疑，位極而無逼上之嫌，勢重而無專權之過，非聖人大賢則不能也。

There were indeed people in ancient times who reached this level, such as I Yin, the Duke of Zhou, and Zhuge Kongming. Their virtue and benevolence extended to the people, and thus the people followed them. The reason they were able to gain the people's support was to accomplish the sovereign's achievements and secure the country's peace. Sincerity residing in the heart is called "having faith"; actions that are always in accordance with the middle way are called "being in the Dao"; only those who are wise and enlightened can achieve this, which is called "with clarity." How could there be any mistakes in such a case? Thus, the people below are convinced, and the sovereign above has no suspicions. Holding the highest position in the court without any suspicion of forcing the sovereign, wielding great power without any fault of overstepping authority—this is something that is not possible for anyone except the sages and great virtuous men.

其次如唐之郭於儀，威震主而主不疑，亦由中有誠孚，而處無甚失也，非明哲能如是乎？集說 虞氏翻曰：謂獲三也。 王氏弼曰：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，故曰“貞凶”。雖違常義，心存公誠，著信在道，以明其功，“何咎”之有？徐氏幾曰：六三九四，相比相從。三言有得者，得乎四也；四言“有獲”者，獲乎三也。

The next level is exemplified by Guo Ziyi of the Tang dynasty, whose prestige shook the sovereign yet the sovereign did not suspect him, because he maintained sincerity in his heart and did not make major mistakes in his conduct—only a wise and enlightened person could achieve this. "Ji Shuo" cites Yu Fan saying: "What is meant by 'having a gain' is to gain the sixth line in the third position." It also cites Wang Bi saying: "The nine in the fourth position is in the beginning of the upper trigram Dui (Joy), and below it are two yin lines. The sixth line in the third position comes to rely on him, and since he does not refuse it, this is called 'having a gain,' hence 'Suí yǒu huò' (Following with gain)." Although he is in the position of a minister and is not in his proper position, he gathers the people's hearts under himself, thus losing the way of a minister, hence 'Zhen xiong' (Gaining a dangerous situation). Although he goes against ordinary principles, if his heart is sincere and his honesty is evident in the right way, and he uses it to accomplish achievements, what fault could there be? It also cites Xu Ji saying: the sixth line in the third position and the nine in the fourth position are adjacent and follow each other; the sixth line in the third position says 'having a gain,' meaning gaining the nine in the fourth position; the nine in the fourth position says 'having a gain,' meaning gaining the sixth line in the third position.

龔氏煥曰：《隨》卦諸爻，皆以陰陽相隨為義，三四皆無正應，相比而相隨者也。 然六三上而從陽，理之正也，九四下為陰從，固守則凶。若心所孚信在於道焉，以明自處，“何咎”之有？案 郭氏、徐氏、龔氏之說，皆與卦意、爻義相合，龔氏尤簡明也。

"The Collection of Commentaries" cites Gongs Huan's view: In the "Following" hexagram, each line derives its meaning from the mutual following of yin and yang. The sixth line in the third position and the ninth line in the fourth position do not have proper corresponding pairs, but they are only adjacent and follow each other. However, the sixth line in the third position follows the yang line above, which is in accordance with the proper way of things; the ninth line in the fourth position is followed by a yin line below, and if it persists stubbornly, it will result in misfortune. If one's beliefs are on the right path and one maintains wisdom, then there will be no mistakes. Li Guangdi comments: The views of Guo, Xu Ji, and Gongs Huan all conform to the meaning of the hexagram and the meaning of the lines. Among them, Gongs Huan's explanation is especially clear and concise.

九五，孚于嘉，吉。 本義 陽剛中止，下應中正，是信於善也。占者如是，其古宜矣。 程傳 九五居尊得正而中實，是其中誠在於隨善，其吉可知。“嘉”，善也。自人君至於庶人，隨道之吉，唯在隨善而已。下應二之正中，為隨善之義。

The Line Statement of the fifth line of the "Following" hexagram says, "Believing in the good, it is auspicious." Zhu Xi in The Original Meaning of the Zhou Changes explains that the fifth line is a yang line that resides in the middle and uprightness of the upper trigram, and below it corresponds with the middle and uprightness of the second line, which is also a yin line. This represents the sincerity of believing in the good. If the person consulting the oracle can do so, then auspiciousness is naturally achieved. (The original text mistakenly says "middle stop" instead of "middle uprightness," and "its ancient" instead of "its auspicious.") Cheng Yi in Yichuan's Commentary on the Changes says that the fifth line is in the position of honor and is in the correct position and middle, and in the middle it is a solid yang line. This shows that the sincerity of the heart is entirely devoted to following the virtuous path, so auspiciousness is self-evident. "Good" refers to virtue. From the highest ruler down to the common people, the reason why the path of following is auspicious is only because they are following the virtuous. The fifth line corresponds with the second line, which is a middle and upright line, which is precisely the meaning of following the virtuous path.

集說 楊氏萬里曰：九五以陽剛居兌之中正，為一卦說隨之主，此聖君至誠樂從天下之善者也，吉孰大焉？“孚”，誠也。“嘉”，善也。 工氏應麟曰：信君子者，治之原。隨之九五曰“孚于嘉吉”。信小人者，亂之機。《兌》之九五曰“孚于剝有厲”。

"The Collected Commentaries" cite Yang Wanli's view: the fifth line of the upper trigram Dui (Lake) in the hexagram is a yang line in the central and upright position, which is the main line that brings joy throughout the hexagram. This precisely reflects the image of a sage ruler who delights in listening to good words from the people with sincere heart. What greater auspiciousness is there than this? "Fu" means sincerity, and "Jia" means good. It also cites Wang Yinglin's view: trusting the virtuous is the root of great peace and order, so the fifth line of the hexagram "Su" says "Fu yu Jia, Ji" (sincerity towards the good, auspicious); trusting the petty is the source of calamity and disorder, so the fifth line of the hexagram "Dui" says "Fu yu Po, You Li" (sincerity towards the petty, danger). (The original text mistakenly says "Gong Shi" instead of "Wang Shi".)

上六，拘係之，乃從維之。王用亨于西山。 本義 居《隨》之極，隨之固結而不可解者也。誠意之極，可通神明，故其占為“王用亨于西山”。”亨”亦當作祭享之享。自周而言，歧山在西。凡筮祭山川者得之，其誠意如是則吉也。

The line statement of the sixth line at the top of the "Following" hexagram says, "It is bound, then it is held fast. The king uses sacrifice at the western mountain." Zhu Xi in The Original Meaning of the Zhou Changes explains that the sixth line at the top is at the peak of the "Following" hexagram, representing a state of following that is firmly fixed and cannot be undone. When sincerity reaches its extreme, it can communicate with the divine, hence the line statement is "The king uses sacrifice at the western mountain." The character "亨" here should also be read as "sacrifice" as in worship. For the Zhou people, Mount Qi was located to the west. Anyone who consults about sacrificing to mountains and rivers and receives this line, as long as their sincerity is like that of the sixth line at the top, will have a favorable outcome.

程傳 上六以柔順而居《隨》之極，極乎隨者也。“拘係之”，謂隨之極，如拘持縻繫之。“乃從維之”，又從而維繫之也。謂隨之固結如此。“王用亨于西山”，《隨》之極如是。昔者太王用此道亨於業於西山，太王避狄之難，去豳來岐，豳人老稚扶攜以隨之如歸市。蓋其人心之隨，固結如此，用此故能亨盛其王業於西山。“西山”，岐山也。周之王業，蓋興於此。上居隨極，固為太過，然在得民之隨，與隨善之固，如此乃為善也，施於他則過矣。

Cheng Yi's Commentary on the Changes says that the sixth line at the top in the Hexagram of Following is a line that has reached the extreme of following. It is situated at the top of the Hexagram of Following, which represents following to the utmost. "Being bound and restrained" refers to following to the extreme, which feels as if one is bound and held back; "being further bound and fastened" means it is then further secured. This shows how firmly following can be. As for "the king uses it to offer sacrifices to the western mountain," this is exactly the depiction of following reaching its extreme. In the past, King Wen of the Zhou dynasty achieved great success by following this way of winning the people's hearts. King Wen moved from Bin to Qishan to avoid the troubles of the Di people, and the people of Bin followed him, old and young, like gathering for a market, all coming to join him. The people's following was so firm that it enabled the Zhou dynasty to flourish in Qishan. "The western mountain" refers to Qishan, where the Zhou dynasty's royal enterprise largely began. Although the sixth line at the top of the Hexagram of Following is considered excessive, when applied to the people's steadfast following and the firmness of following good things, it is actually a good thing. However, if applied to other matters, it would be excessive.

集說 呂氏祖謙曰：“拘繫”而不可解，《隨》之極者也。如有客詩，言授之縶，以縶其馬；白駒詩，縶之維之，以永今朝，正合此爻。

"The Collected Commentaries" cite Lu Zuxian's saying: being tied up and unable to be released is precisely the extreme state of the hexagram "Following." For example, the "Book of Songs, Zhou Songs, You Ke" says to give him a rope to tie up the guest's horse; the "Book of Songs, Xiao Ya, Bai Ju" says to tie it securely to keep the beautiful present day. The meaning of these two poems exactly corresponds with this line.

項氏安世曰：《大有》九三，“公用亨于天子”；《隨》上六，“王用亨于西山”；《益》六二，“王用亨於帝”；《升》六四，“於用亨于岐山”，四爻句法皆同。古文“亨”即享字，今獨益作享讀者，俗師不識古字，獨於享帝，不敢作亨帝也。

"The Collection of Sayings" cites Xiang Anshi's statement: In the "Great Possession" hexagram, the third line "The public offers sacrifices to the Son of Heaven," in the "Following" hexagram, the sixth line "The king offers sacrifices to the western mountain," in the "Increase" hexagram, the second line "The king offers sacrifices to the deity," and in the "Ascent" hexagram, the fourth line "The king offers sacrifices to the Qishan mountain," these four line statements have exactly the same syntax. In ancient texts, "hen" is the same as "xiang"; nowadays, only the instance in the "Increase" hexagram is read as "xiang," because ignorant private tutors do not recognize ancient characters, and they dare not read it as "hen di" (offer sacrifices to the deity) only when it refers to sacrificing to the supreme deity. (The original text of the "Ascent" hexagram cites "yu yong" instead of "wang yong.")

案 卦之初剛，下於二柔，則九五之剛，亦下於上柔也。而諸儒說兩爻義，皆不及此，故於九五“孚”“嘉”，以為應六二猶可，而於上六“拘繫”，則說得全無根據矣。

Li Guangdi remarked: In this hexagram, the yao of Nine at the Beginning is located below the two yao of Six in the Second and Six in the Third, which are yin lines. Similarly, the yao of Nine in the Fifth is also located below the yao of Six at the Top, which is a yin line. However, all the scholars have not mentioned this aspect when explaining the meaning of the yao of Nine in the Fifth and Six at the Top. Therefore, when they interpret the phrase "faithful to the good" in the yao of Nine in the Fifth as corresponding with the yao of Six in the Second, it can be somewhat acceptable. But when they explain the phrase "being bound" in the yao of Six at the Top, their interpretation has no basis.

總論王氏宗傳曰：《隨》之六爻，其半陰也，其半陽也。陽剛之才，則有所隨而無所繫，初九、九四、九五是也。故初之有渝，四之“有獲”，五之“孚于嘉”，此有所隨而無所繫者也。以柔從之才，而當隨之時，則均不兔於有所繫，六二、六三、上六是也。故二則“係小子失丈夫”，三則“係丈夫失小子”，上則曰“拘係之”，此均不兔於有所繫者也。

"The General Discussion" cites Wang Zongcheng's statement: The six lines of the "Following" hexagram are divided equally between yin and yang lines. All yang lines represent strong and vigorous qualities, which are characterized by following without being bound. This applies to the lines initial nine, fourth nine, and fifth nine. Therefore, the initial nine says "the official has changed," the fourth nine says "there is a gain," and the fifth nine says "trust is shown to the good," and these three lines all represent following without being bound. On the other hand, those who follow with gentle and compliant qualities, when in the state of following, are inevitably bound. This applies to the second six, third six, and top six. Therefore, the second six says "bound the small person, losing the great one," the third six says "bound the great one, losing the small one," and the top six says "bound," and these three lines all represent being inevitably bound. (The original text has 'bù tù' which should be 'bù miǎn'.)"

蠱.艮上.巽下 程傳 《蠱序卦》；“以喜隨人者必有事，故受之以蠱。”承二卦之義以為次也。 夫喜說以隨乾人者，必有事也，無事則何喜何隨？《蠱》所以次《隨》也。蠱，事也。 蠱非訓事，蠱乃有事也，為卦山下有風，風在山下，遇山而回則物亂，是為《蠱》象。

The Gǔ hexagram has the upper trigram Gèn (Mountain) and the lower trigram Xùn (Wind), which is the notation for the hexagram's diagram. Cheng Yi in his Yichuan Commentary on the Changes says that the Xu Guan Zhuan states: "Those who follow others with joy will certainly have affairs, hence it is followed by Gǔ." This sequence follows the order of the Yu and Su hexagrams. Joyfully following others will inevitably bring about affairs; if there are no affairs, how can there be joy or following? Therefore, the Gǔ hexagram comes after the Su hexagram. "Gǔ" here refers to affairs. Note that the character "Gǔ" itself is not interpreted as "affairs," but rather that after things become corrupted, there must be affairs to deal with. In terms of the hexagram's structure, it represents wind beneath the mountain; when the wind reaches the mountain, it meets the mountain's obstruction, causing the myriad things to become disturbed, which is the image of the Gǔ hexagram.

蠱之義，壞亂也。在文為蟲皿，皿之有蟲，蠱壞之義。《左氏傳》云：風落山，女惑男。 以長女下乾少男，亂其情也，風遇山而回，物皆撓亂，是為有事之象，故云蠱者事也。 既蠱而治之，亦事也。以卦之象言之，所以成盎也。以卦之才言之，所以治蠱也。

The term "Gǔ" originally means disorder and corruption. In terms of its character structure, it is "chóng" (insect) plus "mǐn" (vessel), indicating insects growing in a vessel, which symbolizes corruption. The "Zuǒ Zhuàn" records that Jin physician He discussed "Gǔ," stating that this hexagram represents wind carrying grass and trees from the mountain, symbolizing a woman's enticement of a man. The lower trigram is Xun (Wind), representing the elder sister, interfering with the upper trigram Gen (Mountain), representing the young man, thereby disturbing his emotions; wind meeting mountain creates a swirling motion, disturbing all things, which is the image of an event, hence it is said "Gǔ means affair." Since disorder has already occurred, one must take action to rectify it, and rectification is also an affair. In terms of the hexagram's image, it represents the cause of disorder; in terms of its quality, it represents the means to rectify disorder. (The original text "so as to form a vessel" should be "so as to form a disorder.")

蠱，元亨，利涉大川，先甲三日，後甲三日。 本義 蠱，壞極而有事也。其卦艮剛居上，巽柔居下，上下不交，下卑巽而上苟止，故其卦為《蠱》。或曰，剛上柔下，謂卦變自《賁》來者；初上二下，自《井》來者；五上上下，自《既濟》來者。兼之，亦剛上而柔下，皆所以為《蠱》也。

The Hexagram Gǔ (Guilt) Statement says: "Original and prosperous, favorable for crossing great rivers, three days before the first day of the month, three days after the first day of the month." Zhu Xi in The Original Meaning of the Zhou Changes explains that Gǔ refers to something being in a state of extreme decay, thus allowing for action. This hexagram consists of the mountain (Gèn) above and the wind (Xùn) below, with the strong element at the top and the flexible element at the bottom, resulting in a lack of communication between the upper and lower parts. The lower part is overly submissive, while the upper part is lazy and stagnant, hence the name Gǔ. Some interpretations focus on the "hexagram transformation": the strong lines move upward and the flexible lines move downward, originating from the hexagram Bēn; the first line moves up and the second line moves down, originating from the hexagram Jǐng; the fifth line moves up and the top line moves down, originating from the hexagram Jì Jì. When these are considered together, they all indicate a situation where the strong is above and the flexible is below, which is the reason for the formation of the hexagram Gǔ.

蠱壞之極，亂當復治，故其占為“元亨”，而“利涉大川”。“甲”，日之始，事之端也。“先甲三日”，辛也，“後甲三日”，丁也。前事過中而將壞，則可自新以為後事之端，而不使至於大壞；後事方始而尚新，然更當致其丁寧之意，以監前事之失，而不使至於速壞，聖人之深戒也。

When things have deteriorated to the extreme and disorder has lasted for a long time, it is time for renewal and governance, so the divination text states "original and prosperous" and "favorable for crossing great rivers." "Jia" is the first of the ten heavenly stems and the beginning of a day, symbolizing the start of an affair. Three days before "Jia" is "Xin" day, and three days after "Jia" is "Ding" day. In the first phase, the affair has passed its midpoint and is about to deteriorate; at this point, one can use the homophone of "Xin" to signify self-renewal, treating it as the starting point of the second phase, preventing it from deteriorating beyond repair. In the second phase, the affair has just begun and still has a fresh appearance, yet it is even more important to repeatedly caution and warn, using the mistakes of the previous phase as a lesson, to prevent it from deteriorating quickly again. This is the profound warning of the sage.

程傳 既蠱則有復治之理，自古治必因亂，亂則開治，理自然也。如卦之才以治蠱，則能致“元亨”也。蠱之大者，濟時之艱難險阻也，故曰“利涉大川”。“甲”，數之首， 集說 馬氏融曰：十日之中唯稱甲者，甲為十日之首，蠱為造事之端，故舉初而明事始也。

Cheng Yi in Yichuan's Commentary on the Changes says that since things have already gone wrong, there is a principle of restoring order. Since ancient times, peace always follows chaos, and when chaos reaches its extreme, the era of order emerges, which is a natural principle. By using the qualities of this hexagram to rectify disorder, one can achieve "original brightness and harmony." The greatest category of disorder is to relieve the difficulties and dangers of the situation, hence the statement "favorable for crossing a great river." "Jia" is the first among the ten heavenly stems... (the original text here is missing, and Cheng Yi's words are incomplete). The "Collected Sayings" cite Ma Rong's view: among the ten heavenly stems, "Jia" is specifically mentioned because "Jia" is the first among the heavenly stems, and disorder begins with action, so the first is cited to indicate the beginning of matters.

孔氏穎達曰：蠱者事也，有事營為則大得串通。有為之時，利在拯難，故“利涉大川”也。“甲”者，創制之令，既在有為之時，不可因仍舊令，故用創制之令以治於人。 又曰：物既惑亂，終致損壞，當須有事，故《序卦》云：“蠱者，事也。”謂物蠱必有事，非謂訓蠱為事：集氏曰：“先甲三日”，殷勤告戒；“後甲三日”，丁寧宣佈。

"The 'Collected Explanations' cites Kong Yingda's view: 'Gǔ' means 'affair' or 'matter'; when there is an affair to be managed and acted upon, one can achieve great success. At a time when action is needed, the most important thing is to rescue from danger, hence the phrase 'beneficial to cross a great river.' 'Jia' represents new regulations; since it is a time for action, one cannot follow old regulations, so new regulations must be used to govern the people. Kong Yingda also says: when things have become chaotic, they will eventually lead to damage, so there must be some form of rectification. Therefore, the 'Sequence of Hexagrams' says 'Gǔ means affair,' meaning that when things have deteriorated, there must be some action taken, and it is not directly interpreting 'Gǔ' as 'affair.' The 'Collected Explanations' also cites another view: 'Three days before Jia' refers to earnestly warning beforehand; 'Three days after Jia' refers to repeatedly explaining afterwards."

案 二體則陽卦居上，陰卦居下；六位則剛爻居上，柔爻居下。六十四卦中，亦唯此卦陰陽剛柔不相交，尊卑上下不相接，則隔絕而百弊生，萬事墮矣，亦此卦名《蠱》之第一義也。壞極則有復通之理，但當弘濟艱難，而不可扭於安，維始慎終，而不可輕於動，故以“利涉大川”“先甲”“後甲”為戒。

Li Guangdi remarked: Considering the upper and lower trigrams, the yang trigram Gen is on top and the yin trigram Xun is below; considering the six yao positions, the strong yao is above and the flexible yao is below. Among the sixty-four hexagrams, only this one has yin and yang, strength and flexibility not interacting with each other, and respect and hierarchy not connecting with each other. Once upper and lower are completely separated, various evils will arise, and all affairs will be abandoned. This is the first meaning of the hexagram being named "Gǔ" (Guilt). When corruption reaches its extreme, there is a possibility of renewal, but one should strive to rescue difficulties and not remain idle; one should be cautious at the beginning and at the end, and not act recklessly. Therefore, the hexagram statement uses "favorable to cross a great river" and "before Ji" and "after Ji" to warn.

初六，幹父之蠱，有子，考無咎，厲終吉。 本義 “乾”，如木之幹，枝葉之所附而立者也。“蠱”者，前人已壞之緒，故諸爻皆有父母之象，子能幹之，則飭治而振起矣。初六蠱未深而事易濟，故其占為有子，則能治蠱，而考得“無咎”，然亦危矣。戒占者宜如是，又知危而能戒，則“終吉”也。

The first line of the Gǔ hexagram states: "To rectify the father's affairs, there is a son, the father incurs no blame, though in danger, ultimately it is auspicious." Zhu Xi in The Original Meaning of the Zhou Changes explains that "gān" is like the main trunk of a tree, upon which the branches and leaves depend for stability. "Gǔ" refers to the remnants of a previous person's ruined endeavors, so each line takes the image of parents; if a son can take up the responsibility, he can restore and revitalize it. In the initial line, the corruption is not yet deep and the matter is easy to handle, so the judgment is: with such a son, one can rectify the ruined affairs, so the deceased father will not leave behind faults; however, the situation is still dangerous. The sage advises the person consulting the oracle to act like the initial line, understanding the danger and remaining cautious, thus achieving "ultimate auspiciousness."

程傳 初六雖居最下，成卦由之，有主之義，居內在下而為主，子幹父蠱也。子幹父蠱之道，能堪其事，則為有子，而其考得無咎。不然，則為父之累，故必惕厲則得“終吉”也。處卑而尸尊事，自當兢畏，以六之才，雖能巽順，體乃陰柔，在下無應而主於，非有能濟之義，若以不克於而言，則其義甚小，故專言為子幹蠱之道，必克濟則不累其父，能厲則可以終吉，乃備見為子幹蠱之大法也。

Cheng Yi in his commentary Yichuan's Commentary on the Changes says that although the line Six at the Beginning is located at the very bottom of the entire hexagram, the hexagram is formed precisely because of it, which contains the meaning of being the main element. Being in the inner trigram yet occupying a lower position and still being the main element, this represents a son taking on the responsibility of rectifying the failure of his father. The principle of a son rectifying the disorder of his father is: only when he can shoulder this responsibility can he be considered a worthy son, and the deceased father would not leave behind a mistake. Otherwise, he would become a burden to his father, so one must be cautious and vigilant in order to achieve a favorable outcome. To take charge of a major matter belonging to a superior with one's lowly status, one should naturally be full of reverence and caution. Considering the quality of line Six at the Beginning, although it can be obedient, its nature is weak and lacks support from corresponding lines, so it is not truly capable of accomplishing the task. If we interpret this line only in terms of failure, its meaning would be too limited. Therefore, the line statement specifically discusses the way of a son rectifying the family affairs: only when the task is accomplished can it not bring disgrace to the father; only when one always maintains a sense of danger and vigilance can one ultimately achieve a favorable outcome. In this way, the entire method for a son to rectify the family affairs is clearly explained. (The original text has '主于' and '不克于' where '于' should be read as '干'.)

集說 蘇氏軾曰：器久不用而蟲生之謂之蠱，人久宴溺而疾生之謂之蠱，天下久安無為而弊生之謂之蠱。蠱之災，非一日之故也，必世而後見，故爻皆以父子言之。

"The Collection of Sayings" cites Su Shi saying: when objects are left unused for a long time and insects develop, it is called a蛊; when a person is immersed in feasting and pleasures for a long time and becomes ill, it is also called a蛊; when the world remains in ease and does nothing for a long time, leading to accumulated evils, it is also called a蛊. This kind of calamity is not formed in a day, but often takes a generation to become apparent. Therefore, the hexagram of "Gǔ" (Guilt) uses the relationship between father and son in each line to express its meaning.

故氏炳文曰：爻辭有以時位言者，有以才質言者，如《蠱》初六以陰在下，所應又柔，才不足以治蠱。以時言之，則為蠱之初，蠱猶末深，事猶《易》濟，故其占為有子，則其考可“無咎”矣。然捐之蠱，則已危“厲”，不可以蠱未深而忽之也。故又戒占者知危而能戒，則“終吉”。

"The Collected Commentaries" cite Hu Bingwen's statement: The line statements focus either on the situation and the position of the line, or on the quality of the line. For example, in the "Gǔ" hexagram, the line "Chū Lù" is a yin line in the lower position, corresponding to another yin line, and its ability is insufficient to rectify the disorder. However, from the perspective of the situation, it is at the beginning of the disorder, and the damage is not yet deep, so the matter is still easy to handle, hence the divination concludes that there is such a son, and the father who has died may "have no blame." However, when actually dealing with the disorder, the situation is already dangerous "lì," and one should not be careless just because the disorder is not yet deep. Therefore, it also warns the person consulting the oracle: only by understanding the danger and being cautious can one achieve "a favorable ending." (The original text mistakenly says "gù shì" instead of "hú shì," and "juān zhī gǔ" instead of "gān zhī gǔ.")

九二，幹母之蠱，不可貞。 程傳 九二陽剛，為六五所應，是以陽剛之才，在下而乾夫在上陰柔之事也，故取子幹母蠱為義。以剛陽之臣，輔柔弱之君，義亦相近。二巽體而處柔，順義為多，幹母之盅之道也。夫子之於母，當以柔巽輔導之，使得於義，不順而致敗蠱，則子之罪也。

The line statement for the second line of the Gǔ hexagram says, "To rectify the affairs of the mother, one cannot be firm." Cheng Yi in his Yichuan Commentary on the Changes explains that the second line is a yang line, corresponding with the fifth line which is yin. This represents a yang element in a lower position, taking charge of rectifying the affairs left by the yin above. Therefore, the meaning is taken from a son rectifying the disorder of his mother. Using a strong minister to assist a weak ruler is similar in principle. The second line is in the Xun trigram but occupies a yin position, thus showing more compliance. This aligns with the method of rectifying the mother's affairs. As a son, one should assist and guide his mother with gentle and humble attitude, leading her to righteousness. If one fails to do so and causes disorder, it is the son's fault. (The original text mistakenly reads 'gōng' instead of 'gǔ'.)

從容將順，豈無道乎？以婦人言之，則陰柔可知。若伸己剛陽之道，遽然矯拂，則傷恩，所害大矣，亦安能入乎？在乎屈己下意，巽順將承，使之身正身治而已，故曰“不可貞”。

With a calm and gentle approach, is there no way to guide things properly? Considering a woman's nature, her softness is evident. If one insists on forcefully applying one's own strong and yang approach, suddenly correcting the wrong, it would harm the mother-son relationship and cause great harm, and the words would not be heard at all. The solution lies only in being more accommodating, lowering one's posture, and serving with humility and obedience, so that she herself becomes upright and the affairs are properly managed. Therefore, the line statement says, "Not suitable for constancy."

謂不可貞固盡其剛直之道，如是乃中道也，又安能使之為甚高之事乎？若於柔弱之君，盡誠竭忠，致之於小道則可矣，又安能使之大有為乎？且以周公之聖輔成王，成王非甚柔弱也。然能使之為成王而已，守成不失道則可矣，固不能使之為羲黃堯舜之事也。二巽體而得中，是能巽順而得中道，合不可貞之義，得幹母蠱之道也。

The phrase "not suitable for divination" means that one should not rigidly adhere to a strict and upright approach to the end, for such a course of action is in accordance with the middle path. As for how great an achievement she can accomplish, it is beyond reach. Facing a ruler who is weak, to sincerely and fully devote oneself, guiding him toward a modest success is possible, but how could one enable him to achieve great accomplishments? Even with a sage like the Duke of Zhou assisting King Cheng, King Cheng was not extremely weak, yet the Duke of Zhou could only cultivate him into a king who maintained the established achievements without losing the correct path—this was sufficient, and ultimately he could not achieve the great deeds of Fuxi, the Yellow Emperor, Yao, or Shun. The Nine in the Second, being in the body of Xun and occupying the central position, is capable of being humble and compliant while remaining in the middle path, which precisely aligns with the meaning of "not suitable for divination," having attained the correct method for managing affairs.

集說 蘇氏軾曰：陰之為性，安無事而惡有為，是以為蠱之深，而乾之尤難者。正之則傷愛，不正則傷義，以是為之難也。二以陽居陰，有剛之實，而無用剛之跡，可以免矣。

"The Collected Sayings" cites Su Shi's view: the nature of yin is to be content with inaction and to dislike active endeavors, so the corruption caused by yin is the deepest and the hardest to rectify. Correcting it with a stern face harms affectionate feelings; not correcting it harms righteousness, and the difficulty lies precisely here. The line Nine in the Second, with a yang line occupying a yin position, has within it a strong substance, yet does not show signs of being strong on the outside, thus avoiding the dilemma.

楊氏時曰：或曰卦以五為君位，而可以母言乎？曰：母者陰尊之稱，如《晉》六二之稱“王母”，《小過》六二之稱“遇其妣”，皆謂六五也。

"The Collection of Sayings" cites Yang Shi's explanation: Someone asked, why is the fifth line called "mother" when traditionally a hexagram's fifth line is regarded as the sovereign position? The answer is: "Mother" is a term used for a noble yin line, for example, in the hexagram "Progress," the second line is called "the Queen Mother," and in the hexagram "Minor Overstep," the second line is called "meeting her mother," both referring to the fifth line of their respective hexagrams.

蔣氏悌生曰；九二以陽剛而承六五之陰柔，有母子之象，但戒以“不可貞”，則與幹父小異。然以巽順而得中道，亦善於蠱者也。 楊氏啟新曰：子幹母蠱，易於專斷而失於承順，故戒以“不可貞”。

"The Collected Commentaries" cite Jiang Tisheng's saying: Nine in the Second, with its yang strength, serves Six in the Fifth, the yin, symbolizing a mother-son relationship. However, it warns against being steadfast, which differs slightly from the governance of a father's affairs. Yet, its ability to be humble and proper is considered skillful in rectifying disorder. Also cited is Yang Qixin's view: a son rectifying his mother's affairs is prone to acting independently and lacking in deference, hence the specific warning against being steadfast.

九三，幹父之蠱，小有悔，無大咎。 本義 過剛不中，故“小有悔”。巽體得正，故“無大咎”。

The line statement for the third line of the Gǔ hexagram says, "To rectify the father's affairs, there is a small regret, but no great misfortune." Zhu Xi in The Original Meaning of the Zhou Changes explains that the nine in the third line is overly strong and not in the center, hence "a small regret"; however, it is in the body of Xun, with a yang line in a yang position, thus being "appropriate," so there is no great calamity.

程傳 三以剛陽之才，居下之上，主幹者也，子幹父之蠱也，以陽處剛而不中，剛之過也。然而在巽體，雖剛過而不為無順，順事親之本也。又居得正，故無大過。以剛陽之才，克乾其事，雖以剛過，而有小小之悔，終無大過咎也。然有小悔，已非善事親也。

Cheng Yi in Yichuan's Commentary on the Changes says that the line Nine in the Third, with its strong yang quality, is located at the top of the lower trigram, making it the line that takes charge of rectification. This is like a son taking over to mend the mess left by his father. It is a yang line in a yang position but not in the center, indicating excessive strength. However, since it is within the trigram Xun, although overly strong, it is not entirely without harmony, and harmony is the fundamental aspect of serving one's parents. Moreover, it is in the proper position, so it does not lead to major mistakes. With its strong yang quality, it can accomplish things, though its excessive strength leaves a small regret. Ultimately, there is no great calamity. However, since there is a small regret, it can no longer be considered truly good at serving one's parents.

集說 趙氏汝楳曰：二三之剛，三有餘於乾；初四五之柔，四不足於乾。重剛之才，易失於太過，則小悔固所宜也。然蠱由以亨，何“大咎”之有？胡氏炳文曰：幹蠱之道，以剛柔相濟為尚。初六六五，柔而居剛，九二剛而居柔，皆可幹蠱，不然，與其為六四之過於柔而吝，不若九三之過於剛而悔，故曰“小有悔”。 若不足其過於剛，繼之曰“無大昝”，猶幸其能剛也。

"The Collection of Sayings" cites Zhao Ru'mei's statement: both Nine in the Second and Nine in the Third are strong lines, and Nine in the Third has more than enough power to accomplish tasks; while Six at the Beginning, Six in the Fourth, and Six in the Fifth are all weak lines, and Six in the Fourth clearly lacks the strength to do things. A person with excessive strength tends to go too far, and it is natural to have minor regrets. However, the remedy for a蛊 situation relies on such a person's ability, so how can there be "great misfortune"? It also cites Hu Bingwen's statement: the way to rectify a蛊 situation is to balance strength and weakness. Six at the Beginning and Six in the Fifth are weak lines but occupy yang positions, while Nine in the Second is a strong line but occupies a yin position; all can be used to rectify a蛊 situation. If one cannot achieve a balance between strength and weakness, then it is better to be overly weak like Six in the Fourth and suffer shame and regret, than to be overly strong like Nine in the Third and have minor regret. Therefore, the line statement says "small regret." It seems as if it is slightly criticizing excessive strength, and then says "no great misfortune," indicating that it still celebrates the strength. (The original text mistakenly reads "无大昝" instead of "无大咎".)

六四，裕父之蠱，往見吝。 本義 以陰居陰，不能有為，寬裕以治蠱之象也。如是則蠱將日深，故“往”則“見吝”，戒占者不可如是也。

The line statement of the fourth line in the Gua of Gu is: "With a broad and easy attitude towards the father's蛊, going forward will lead to regret." Zhu Xi in The Original Meaning of the Zhou Changes says that the fourth line, being a yin line in a yin position, has no strength to act, so it uses a broad and easy attitude to deal with the image of蛊. If this continues, the corruption will become worse day by day, so proceeding further will bring about disgrace and regret. The sage uses this to warn those who consult the oracle not to act in this way.

程傳 四以陰居陰，柔順之才也。所處得正，故為寬裕以處其父事者也。夫柔順之 集說 《朱子語類》云：此兩爻說得悔吝二字最分明，九三有悔而無咎，由凶而趨吉也；六四雖目下無事，然卻終吝，由吉而趨凶也。

Cheng Yi in Yichuan's Commentary on the Changes says that the sixth line in the fourth position, being a yao of yin in a yin place, is a gentle and compliant talent; and since it is also "in the proper position," it becomes an example of handling matters concerning one's father with a lenient attitude. Gentle and compliant talent... (the original text here is missing, and Cheng Yi's words are incomplete). The "Collected Sayings" cite Master Zhu's "Classified Talks" which says: these two lines explain the terms "regret" and "shame" most clearly. The ninth line in the third position has regret but no great misfortune, which is a turn from凶 (dangerous) to吉 (auspicious); the sixth line in the fourth position is currently safe and trouble-free, but in the end ends in shame, which is a turn from吉 to凶.

劉氏彌邵曰：強以立事為乾，怠而委事為裕。事弊而裕之，弊益甚矣。蓋六四體艮之止而爻位俱柔，夫貞固足以幹事，今止者怠，柔者懦，怠且懦，皆增益其蠱者也。持是以往，吝道也，安能治蠱耶？六五，幹父之蠱，用譽。

"The Collection of Sayings" cites Liu Mi Shao's explanation: striving to establish matters is called "Gan," while being lazy and pushing things aside is called "Yu." When a matter has already gone wrong and one remains lax and delays, the problem will only get worse. The Sixth Line in the Fourth Position is within the body of Gen, which embodies stillness; the nature of the line and its position are both soft. Originally, maintaining firmness and correctness should be sufficient to accomplish matters, but now stillness becomes laziness, and softness becomes weakness. Laziness combined with weakness will only deepen the corruption. Proceeding with such an attitude is precisely the path leading to disgrace and regret, how could one possibly rectify the corruption? The following is the statement of the Sixth Line in the Fifth Position: 'Striving to rectify the corruption of one's father, using praise.'"

本義 柔中居尊，而九二承之以德，以此幹蠱，可致聞譽，故其象占如此。 程傳 五居尊位，以陰柔之質，當人君之幹，而下應於九二，是能任剛陽之臣也。 雖能下應剛陽之賢而倚任之，然己實陰柔，故不能為創始開基之事，承其舊業則可矣，故為幹父之蠱。夫創業垂統之事，非剛明之才，則不能。繼世之君，雖柔弱之資，苟能任剛賢，則可以為善繼而成令譽也。太甲成王，皆以臣而“用譽”者也。

Zhu Xi in The Original Meaning of the Zhou Changes says that the line six in the fifth position is gentle and compliant, occupying the central position of the upper trigram and holding a position of honor. Below it is the line nine in the second, which supports it with virtue. With such conditions, it can manage a corrupt situation and gain a good reputation, hence the symbolic representation and the judgment are as such. Cheng Yi in Yichuan's Commentary on the Changes says that the line six in the fifth position holds a position of honor, and with its nature of yin and softness, it assumes the responsibility of a ruler to reform a corrupt situation. It is in correspondence with the line nine in the second below, indicating that it can employ a strong and yang minister. Although it can respond to and rely on the virtuous and strong ministers below, it is itself inherently yin and soft, so it cannot accomplish the task of establishing a new foundation. It can only inherit the existing legacy, hence the line statement says 'to carry on the father's affairs'. Establishing a new foundation and passing on a legacy to future generations are things that cannot be accomplished by those who are not strong, bright, and capable. However, a ruler who inherits the legacy of his ancestors, even if his nature is soft, can become a good inheritor if he can employ virtuous and strong ministers, and thus gain a good reputation. Taijia and Chengwang are examples of rulers who achieved 'reputation' through the help of virtuous ministers.

集說 趙氏汝楳曰：六五德位，適剛柔之中，用以幹蠱，宜有休譽，“用譽”則《蠱》之亨可知。 熊氏良輔曰：諸爻稱幹蠱者，皆乾前人已壞之事。六五至於“用譽”，則不特乾其事之已壞，所謂立身揚名，使國人稱願曰，幸哉有子矣。 鄭氏維嶽曰：子有幹蠱之名，則過歸於親，幹蠱而親不失於令名，是“用譽”以乾之也，幹蠱之最善者。

"The Collected Sayings" cites Zhao Ru Mei's view: the virtue and position of the fifth line, six, are exactly in the middle way between the strong and the weak, and using it to rectify the chaos should naturally bring about a good reputation; since it says "use reputation," the success of the "Guz" hexagram is self-evident. It also cites Xiong Liang Fu's view: each line discussing "dry gu" refers to dealing with matters that have already been ruined by previous generations; but when the fifth line says "use reputation," it is not only about restoring the ruined affairs, but rather about establishing oneself and gaining a good name, so that all the people in the country would admire and say: what a fortunate family, to have such a son. It also cites Zheng Wei Yue's view: if the son only gains the reputation of "dry gu," then the faults would all be attributed to the parents; to rectify the situation while keeping the parents' good reputation intact is truly using a good reputation to deal with the matter, which is the best way of "dry gu."

上九，不事王侯，高尚其事。 本義 陽剛居上，在事之外，故為此象，而占與戒，皆在其中矣。 程傳 上九居蠱之終，無繫應於下，處事之外，無所事之地也。以剛明之才，無應援而處無事之地，是賢人君子，不偶於時而高潔自守，不累於世務者也，故云“不事王侯，高尚其事”。古之人有行之者，伊尹、太公望之始，曾子、子思之徒是也。

The line statement for the upper ninth line of the Gua of Gu is: "Not serving princes and nobles, but holding high aspirations." Zhu Xi in The Original Meaning of the Zhou Changes says that a yang line in the upper position of the entire hexagram is detached from worldly affairs, thus producing this image, and both the divination and the warning are contained within it. Cheng Yi in Yichuan's Commentary on the Changes says that the upper ninth line is at the end of the Gua of Gu, with no corresponding line below it, thus being detached from affairs and in a position of inaction. It possesses a strong and enlightened talent, yet has no support and is in a position of inaction. This is the situation of a virtuous gentleman who is born at an inopportune time but remains lofty and self-restrained, not burdened by worldly matters. Therefore, it is said, "Not serving princes and nobles, but holding high aspirations." Indeed, there were ancient people who acted in this way: the period before the appointment of Yi Yin and Tai Gong Wang, as well as the time of Zengzi and Zisi, were like this.

不屈道以徇時，既不得施設於天下，則自尊其身，尊高敦尚其事，守其志節而已。士之自高尚，亦非一道：有懷抱道德，不偶於時，而高潔自守者；有知止足之道，退而自保者；有量能度分，安於不求知者；有清介自守，不屑天下之事，獨潔其身者。所處雖有得失小大之殊，皆自高尚其事者也。《象》所謂“志可則”者，進退合道者也。

They refuse to compromise their principles to conform to the prevailing customs. Since they cannot realize their aspirations in the world, they maintain their self-respect and regard their principles as lofty and weighty, adhering to their integrity. Scholars regard themselves as noble, and their ways are not limited to one approach: some hold moral aspirations but are born at an inauspicious time, thus remaining pure and self-restrained; some understand the principle of knowing when to stop and be content, retreating to preserve themselves; some assess their abilities and limits, choosing to remain unknown; and some remain upright and independent, unwilling to interfere in worldly affairs, seeking only personal cultivation. Though their situations differ in terms of gains and losses, they all share the view that what they uphold is lofty. The "Image Commentary" says, "The will is worthy of emulation" — meaning that the will is sufficient to be followed, referring to those whose actions in both advancement and retreat conform to the right path.

集說 石氏介曰；在卦之終，事成也。在卦之上而無所承，身退者也，在外卦而心不累於內，志之高者也。 胡氏炳文曰：初至五皆以蠱言，不言君臣而言父子，臣於君事，猶子於父事也。上九獨以“不事王侯”言者，蓋君臣以義合也。子於父母，有不可自諉於事之外，若王侯之事，君子有不可事者矣，是故對子之出處，在事之中。盡力以乾焉而不為汙，在事之外，潔身以退焉而不為僻。

"The Collected Sayings" cites Shi Jie's explanation: the line "Nine at the Top" is located at the end of a hexagram, indicating that the matter has been concluded; it resides above the entire hexagram without being supported by anything, representing a person who withdraws from affairs; being in the outer trigram but not troubled by the inner trigram's matters, it signifies a person with lofty aspirations. It also cites Hu Bingwen's view: from "Six at the Beginning" to "Six in the Fifth," all discussions are about corruption and disorder, and they do not talk about the relationship between ruler and minister but rather between father and son, because a minister's affairs concerning the ruler are analogous to a son's affairs concerning the father. Only "Nine at the Top" uses "not serving kings and dukes" because the relationship between ruler and minister is based on righteousness: a son has no room to step outside his duty toward his parents; but regarding matters concerning kings and dukes, a gentleman may choose not to act. Therefore, in terms of a son's involvement or withdrawal, if one is involved in the matter, he will strive to rectify it without being considered corrupt; if one is outside the matter, he will withdraw cleanly without being considered eccentric.

臨.坤上.兌下 程傳 《臨序卦》；“有事而後可大，故受之以臨。臨者，大也”。“蠱者，事也”。 有事則可大矣，故受之以臨也。韓康伯云：可大之業，由事而生。二陽方長而盛大，故為《臨》也。為卦澤上有地，澤上之地，岸也，與水相際，臨近乎水，故為臨。天下之物，密近相臨者，莫若地與水，故地上有水則為比，澤上有地則為臨也。臨者，臨民臨事，凡所臨皆是。在卦取自上臨下，臨民之義。

The hexagram "Lín" (Approach) has the upper trigram as "Kūn" (Earth) and the lower trigram as "Duì" (Lake). "Yīxíng" refers to the notation of the hexagram's diagram. Cheng Yi in his commentary "Yichuan's Commentary on the Changes" says that the "Xù Guà Zhuàn" explains: "After there is something to do, one can achieve greatness, hence it is followed by the hexagram 'Lín'. 'Lín' means great." Previously it was said that "Gǔ" means "affairs," so only by doing affairs can one achieve greatness, hence the hexagram "Lín" comes after "Gǔ." Han Kangbo said that all great undertakings arise from doing affairs. In this hexagram, two yang lines are growing and tending toward greatness, hence it is called "Lín." In terms of its structure, it is earth above lake; the earth on top of the lake is like a bank, adjacent to the water, hence it is called "Lín." Among all things in the world, nothing is closer than earth to water. Hence, when water is on earth, it forms the hexagram "Bǐ" (Approach), and when earth is above lake, it forms the hexagram "Lín." The term "Lín" includes governing the people and dealing with affairs; anything that is high and facing something else counts as "Lín." In this hexagram, the meaning refers to a superior ruling over the people from above.

臨，元亨，利貞，至于八月有凶。 本義 臨，進而陵逼於物也。二陽浸長以逼於陰，故為《臨》，十二月之卦也。又其為卦，下兌說，上坤順，九二以剛居中，上應六五，故占者大亨而利於正，然“至于八月”當“有凶”也。八月，謂自《復》卦一陽之月，至於《遯》卦二陰之月，陰長陽遯之時也。或曰：八月謂夏正八月，於卦為《觀》，亦《臨》之反對也，又因占而戒之。

The hexagram "Lín" (Approach) states: "Original goodness, great success, advantageous to maintain the correct course, until the eighth month there is danger." Zhu Xi in The Original Meaning of the Zhou Changes explains that "Lín" means pressing forward or pressing against another. Two yang lines gradually grow and press toward the yin lines, hence it is called "Lín." In the twelve hexagrams of the changing cycle, it corresponds to the twelfth month. In terms of the structure of the hexagram, the lower trigram is Dui (Joy) and the upper trigram is Kun (Earth), with the line nine in the second position being a yang line in the middle of the lower trigram, and it corresponds with the line six in the fifth position. Therefore, the person consulting the oracle experiences great success and it is advantageous to maintain the correct course. However, "until the eighth month" there will be danger. The term "eighth month" refers to the month when the first yang line appears in the hexagram "Fù" and counting forward until the month when the second yin line appears in the hexagram "Dùn," which is the time when yin grows and yang retreats. Some people also say that the eighth month refers to the eighth month of the traditional Chinese calendar. In the hexagram, this corresponds to "Guān" (Observation), which is the reverse of "Lín." This is an additional warning given in the interpretation.

程傳 以卦才言也，臨之道，如卦之才，則大亨而正也。二陽方長於下，陽道向盛之時，聖人豫為之戒曰，陽雖方長，“至于八月”，則其道消矣，是“有凶”也。大率聖人為戒，必於方盛之時，方盛而慮衰，則可以防其滿極，而圖其永久。若既衰而後戒，則無及矣。自古天下安治，未有久而不亂者，蓋不能戒於盛也。方其盛而不知戒，故狃安富則驕侈生，樂舒肆則綱紀壞，忘禍亂則寡孽萌，是以浸淫不知亂之至也。

Cheng Yi in his commentary Yichuan's Commentary on the Changes says that the hexagram statement speaks about the nature and quality of a single hexagram. The principle of the hexagram of Qian, if it is in accordance with the nature and quality of the hexagram, can achieve great success and harmony. Two yang lines are growing below, which is the time when the yang force is flourishing. Yet the sage sets a warning beforehand, saying that although yang is growing, by the eighth month its momentum will decline, and then there will be 'misfortune'. Generally, the sage establishes warnings at the time when things are at their peak. Considering decline at the time of prosperity allows one to prevent excess and seek longevity. If one waits until decline has already occurred to issue a warning, it is too late. Since ancient times, the world has never been stable and peaceful for long without disorder, because during prosperity people do not self-regulate. When prosperity comes without vigilance, people become accustomed to ease and wealth, leading to arrogance and extravagance. Indulgence in comfort leads to the breakdown of order. Forgetting the possibility of disorder leads to the emergence of calamity, thus gradually leading to chaos without realizing that disorder has already arrived.

集說 張子曰：臨言“有凶”者，易之於爻，變陽至二，便為之戒，未過中已戒，猶“履霜堅冰”之義。及《泰》之三，曰“無平不陂，無往不復”，過中之戒也。 《朱子語類》：問：臨不特上臨下之謂臨，凡進而逼近者，皆謂之臨否？曰：然。 此是二陽自下而進上，則凡相逼近者，皆為《臨》也。

The "Collected Sayings" cites Zhang Zai's explanation: The hexagram "Guan" (Governing) says "there is danger" because in the Book of Changes, when a yang line reaches the second position, it first issues a warning. Before passing the center, it already issues a caution, which is similar to the meaning of the first line of the hexagram "Kun" (Earth), "stepping on frost leads to firm ice." When the hexagram "Tai" (Great Communication) says "there is no level ground without slope, no going without return," that is the warning after passing the center. It also cites the "Zhu Zi Yu Lue" which records: Someone asked, "Does 'Guan' refer only to the situation where something is facing downward? Or does 'Guan' also include any situation where something approaches closely?" Zhu Xi answered: Yes. This hexagram involves two yang lines moving upward and pressing closely, so any situation where things approach closely can be considered as "Guan."

程氏迥曰：陽極於九，而少陰生於八，陰之義配月；陰極於六，而少陽復於七，陽之義配日。 王氏應麟曰：臨所謂八月，其說有三，一雲自丑至申為《否》，一雲自子至未為《遯》，一雲自寅至酉為《觀》，本義兼取《遯》、《觀》二說。《復》所謂“七日”，其說有三，一謂卦氣起《中孚》，六日七分之後為《復》；一謂過《坤》六位，至《復》為七日；一謂自五月《姤》一陰生，至十一月一陽生，《本義》取自《姤》至《復》之說。

"The Collected Explanations" cites Cheng Jing's statement: the number of old yang reaches its extreme at nine, while the number of young yin is eight, hence yin is associated with "month"; the number of old yin reaches its extreme at six, while the number of young yang returns to seven, hence yang is associated with "day." It also cites Wang Yinglin's statement: the "eight months" in the hexagram "Approaching" have had three interpretations throughout history: one says it counts from the month of Chou to the month of Shen, with the hexagram being "Non-Approach"; another says it counts from the month of Zi to the month of Wei, with the hexagram being "Retreating"; a third says it counts from the month of Yin to the month of You, with the hexagram being "Observing." The "Original Meaning" adopts both the "Retreating" and "Observing" interpretations. As for the "seven days" in the hexagram "Returning," there are also three interpretations: one says the hexagram qi begins with "Zhongfu," and after six days and seven parts, it becomes "Returning"; another says it passes through the six positions of the hexagram "Kun," and reaching "Returning" is exactly the seventh day; a third says it counts from the month of Wu with "Gou" hexagram, where the first yin begins, to the month of Yin with the first yang beginning. The "Original Meaning" adopts the interpretation that counts from "Gou" to "Returning."

胡氏炳文曰：諸家臨字，訓近訓大，只見上臨下，不見剛臨柔之意。《本義》依如臨深淵之臨，謂進而迫於淵，此所謂臨者，剛進而迫於柔也。蓋《復》者，陰之極而陽初來也。《臨》者，二陽皆來而迫於陰也。故復“亨”而臨大“亨”，《復》不言“利貞” 初九，咸臨，貞吉。

"The Collection of Sayings" cites Hu Bingwen's statement: various interpretations of the character "临" (approach) are either taken as "near" or "great," but they only see the upper part facing the lower part, without realizing the meaning of a strong line approaching a weak line. The "Original Meaning" follows the "临" in "as if standing at the edge of a deep abyss," explaining it as advancing and approaching the abyss. Here, "临" means a strong line advancing and approaching a weak line. The "Fu" hexagram represents Yin reaching its extreme and one Yang returning, while the "Lin" hexagram represents two Yang lines having arrived and pressing toward the multitude of Yins; thus, "Fu" only says "smooth," while "Lin" says great "smooth." "Fu" does not mention "beneficial to uprightness" ... (the original text here has a missing passage, and Hu Bingwen's words are incomplete). The following is the line statement for the initial nine: "Salty approach, uprightness brings good fortune."

本義 卦唯二陽，遍臨四陰，故二爻皆有“咸臨”之象，初九剛而得正，故其占為“貞吉”。 程傳 “咸”，感也。陽長之時，感動於陰，四應於初，感之者也。比他卦相應尤重。四近君之位，初得正位，與四感應。是以正道為當位所信任，得行其志，獲乎上而得行其正道，是以吉也。他卦初上爻不言得位失位，蓋初終之義為重也。臨則以初得位居正為重。凡言“貞吉”，有既正且吉者，有得正則吉者，有貞固守之則吉者，各隨其事也。

Zhu Xi's "The Original Meaning of the Zhou Changes" says that the entire hexagram has only two yang lines, yet it commonly faces four yin lines, so the first line and the second line both have the image of "Xian Lin" (mutual attraction). The first line is strong and vigorous and "is in the proper position," so the divination statement concludes "Zhen Ji" (a correct and auspicious situation). Cheng Yi's "Yichuan's Commentary on the Changes" says that "Xian" means feeling or being moved. When yang energy is growing, it moves the yin; the sixth line four corresponds with the first line, which is exactly the one being moved, and this kind of correspondence is more significant than in other hexagrams. The sixth line four is in a position close to the ruler, and the first line is in the proper position, so the two lines mutually respond; thus the first line, following the correct path, gains the trust of the ruler and can carry out its aspirations. Gaining support from above and being able to follow the correct path, therefore, is auspicious. In other hexagrams, the first line and the top line are generally not discussed in terms of being in the proper position or not, because those two lines mainly emphasize the beginning and the end. However, the hexagram "Lin" particularly values the first line being in the proper position and maintaining correctness. All instances where "Zhen Ji" is mentioned can be either both correct and auspicious, or auspicious because of being correct, or auspicious because of maintaining correctness, depending on the specific situation being divined.

集說 李氏舜臣曰：山澤通氣，故山上有澤，其卦為《咸》，而澤上有地，初二爻亦謂之咸者，陰陽之氣相感也。 九二，咸臨，吉，無不利。 本義 剛得中而勢上進，故其占“吉”而“無不利也”。

The "Collected Sayings" cites Li Shunshen's statement: mountains and marshes share the same vital energy, so the hexagram with a marsh on top of a mountain is called "Xian"; the hexagram "Lin" has a marsh on top of earth, and the lines "Chu Ji" and "Jiu Er" also use the word "Xian," expressing the same idea of mutual感应 between yin and yang energies. The line statement for "Lin" hexagram's "Jiu Er" line is: "Xian Lin, Ji, Wu Bu Li." Zhu Xi's "The Original Meaning of the Zhou Changes" explains that "Jiu Er" is strong and vigorous, located in the middle of the lower trigram, and its influence is moving upward, so the divination statement concludes "Ji" and "Wu Bu Li."

程傳 二方陽長而漸盛，感動於六五中順之君，其交之親，故見信任，得行其志，所臨吉而無不利也。吉者已然，如是故占也；無不利者，將然於所施為，無所不利也。 集說 蔡氏清曰：初九以剛得正而吉，九二以剛中而吉。剛中則貞無待於言也，剛中最易之所善。

Cheng Yi in Yichuan's Commentary on the Changes says that the Nine in the Second line is at a time when the yang energy is growing and gradually becoming more vigorous. This inspires the Six in the Fifth line, the gentle and compliant ruler in the center, and the mutual affection between them leads to trust, allowing the Nine in the Second to carry out its aspirations. The situation thus naturally becomes auspicious with no adverse outcomes. "Ji" refers to the current situation, which is already favorable, hence the judgment. "Wu bu li" refers to future actions, meaning that whatever is undertaken will be beneficial in all directions. "Ji Shuo" cites Cai Qing's statement: the Nine at the Beginning is auspicious because it is strong and proper in position, while the Nine in the Second is auspicious because it is strong and in the center. Since it is already strong and in the center, upholding the correct path is implied. Being strong and in the center is precisely the virtue most praised in the Book of Changes.

六三，甘臨，無攸利，既憂之，無咎。 本義 陰柔不中正，而居下之上，為以甘說臨人之象，其占固無所利。然能憂而改之，則“無咎”也。勉人遷善，為教深矣。

The Line Statement of the sixth line of the third position in the Hexagram "Approach" says, "Sweet approach, no benefit, if one is anxious about it, there is no blame." Zhu Xi in The Original Meaning of the Zhou Changes explains that the sixth line is a yin and flexible line that is not central or upright, yet it is located at the top of the lower trigram. This represents the image of using sweet words and flattery to deal with others. The divination judgment originally brings no benefit. However, if one can generate anxiety and make corrections, then there will be no blame. The sage encourages people to change their ways and become virtuous, showing a very deep concern for moral education.

程傳 三居下之上，臨人者也。陰柔而說體，又處不中正，以甘說臨人者也。在上而以甘說臨下，失德之甚，無所利也。兌性既說，又乘二陽之上，陽方長而上進，故不安而益甘。既知危懼而憂之，若能持謙守正，至誠以自處，則“無咎”也。邪說由己，能憂而改之，復何咎乎？集說 蘇氏軾曰：樂而受之謂之甘。

Cheng Yi in Yichuan's Commentary on the Changes says that the sixth line in the third position is located above the lower trigram, representing the side facing others. It is阴柔 and resides in the trigram Dui (Lake), which signifies joy and pleasure. Its position is neither central nor upright, so it appears to use sweet words and flattery to deal with others. Being in a superior position and using flattery toward those below is a great deficiency in virtue and brings no benefit. Since the nature of Dui is already joy, the sixth line in the third position is also riding over two yang lines, which are in the process of growing and advancing. Therefore, it feels uneasy inside and becomes even more talkative and flattering. Once it becomes aware of the danger and feels fear, if it can maintain humility, adhere to the right path, and be sincere within itself, it will have no mistakes. Flattery and seeking pleasure are self-invited, and if one feels fear and changes this, there will be no mistakes. "Collected Sayings" cites Su Shi saying that the kind of taste that makes people happy is called sweet.

胡氏炳文曰：彖唯取剛臨柔，爻則初二外，皆上臨下。三兌體在二陽之上，為以甘說臨人之象。《節》九五以中正為甘，則吉；此以不中不正為甘，故“無攸利”。憂者說之反，能憂而改，則“無咎”矣。

The "Ji Shuo" cites Hu Bingwen's explanation: the "Tuan Ci" only takes the meaning of a yang line approaching a yin line. As for each line, except for the initial line and the second line, they all face downward from above. The third line is located within the Dui trigram but sits above two yang lines, forming an image of using sweet words to please others. The "Jie" hexagram's nine in the fifth position, with its upright and correct virtue, is called "Gan Jie" and thus attains good fortune. Here, however, it is called "Gan Lin" without being upright or correct, hence "wu yu li" (no benefit). Worry and fear are the opposite of joy. If one can be fearful and correct their behavior, they can avoid mistakes.

案 《臨》卦本取勢之盛大為義，因其勢之盛大，又欲其德業之盛大，是此卦彖爻之意也。初二以德感人，故曰“咸”。以德感人者，蓋以盛大為憂，而未嘗樂也。六三說主德不中正，以勢為樂，故曰“甘臨”。夫恣情於勢位，則何利之有哉？然說極則有憂之理，既憂則知勢位之非樂，而咎不長矣。此爻與節三“不節之嗟”正相似，皆兌體也。

Li Guangdi remarked: The hexagram Ling is originally about grandeur and majesty. Because of this grandeur, the sage further hopes that human virtue and achievements will also be grand and majestic. This is the meaning of the "tuan ci" and "yao ci" of the primary hexagram. The lines Choujiu and Jiuer use virtue to influence others, hence they are said to be "Xian." Those who use virtue to influence others regard grandeur and majesty as something to be concerned about, never taking it as a pleasure. The line Liusan, as the master of the hexagram Dui (Joy), has an unbalanced and improper virtue, and instead takes power and status as a pleasure, hence it is said to be "Gan Lin." To indulge one's nature above power and status, what benefit can there be? However, when joy reaches its extreme, it naturally gives rise to reasons for concern; once one understands this concern, one realizes that power and status are not worth rejoicing over, and mistakes will not be prolonged. This line is similar to the line Liusan of the hexagram Jie, "Bu jie zhi jie," which is also a line of the hexagram Dui.

本義 處得其位，下應初九，相臨之至，宜“無咎”者也。 程傳 四居上之下，與下體相比，是切臨於下，臨之至也。臨道尚近，放以比為至。 四居正位，而下應於剛陽之初，處近君之位，守正而任賢，以親臨於下，是以“無咎”，所處當也。 集說 王氏宗傳曰：四以上臨下，其與下體最相親，故曰“至臨”。以言上下二體，莫親於此也。

The line statement for the sixth line in the fourth position (the original text is missing the line statement "Six in the Fourth, reaching the utmost proximity, without blame") is discussed by Zhu Xi in The Original Meaning of the Zhou Changes. He explains that the fourth line, being a yin line in a yin position, is "in the right place." It also corresponds with the first line, which is a yang line, thus achieving the closest possible proximity between them. Therefore, there is no fault. Cheng Yi, in his Commentary on the Changes, states that the fourth line is in the lowest position of the upper trigram and is closely adjacent to the lower trigram. This means it is facing downward and is in the closest proximity. The concept of "approaching" values closeness, so the adjacency is considered the closest. The fourth line is in the correct position, and it corresponds with the strong yang line of the first line. Being in a position close to the ruler, it maintains correctness and entrusts capable people, approaching the lower trigrams with closeness, hence "without blame." This is because its position is appropriate. The "Collected Sayings" cite Wang Zongping's explanation: the fourth line approaches from above and is most closely connected to the lower trigram, hence called "utmost proximity." In terms of the upper and lower trigrams, there is no closer relationship than this.

六五，知臨，大君之宜，吉。 本義 以柔居中，下應九二，不自用而任人，乃知之事，而“大君之宜”，吉之道也。 程傳 五以柔中順體居尊位，而下應於二剛中之臣，是能倚任於二，不勞而治，以知臨下者也。夫以一人之身，臨乎天下之廣，若區區自任，豈能周於萬事？故自任其知者，適足為不知。唯能取天下之善，任天下之聰明，則無所不周。是不自任其知，則其知大矣。五順應於九二剛中之賢，任之以臨下，乃己以明知臨天下，大君之所宜也，其吉可知。

The Line Statement of the sixth line of the hexagram "Governing by Presence" says, "Knowing how to govern by presence, it is suitable for the great sovereign, and it is auspicious." Zhu Xi in The Original Meaning of the Zhou Changes explains that the sixth line, being flexible and gentle, occupies the central position of the upper trigram. It corresponds with the second line, which is strong and upright. By not displaying its own ability but employing others, this is a manifestation of wisdom, which is exactly what a great sovereign should do. Therefore, it naturally leads to auspiciousness. Cheng Yi in Yichuan's Commentary on the Changes says that the sixth line, with its flexible and gentle nature, resides in the central position, embodying the qualities of the earth trigram, and holds a position of honor. It corresponds with the second line, a strong and upright minister in the central position, showing that it can rely on the second line. Thus, it does not need to exert itself and the world is already well governed. This is being wise in dealing with the people below. If one were to personally handle everything, how could one possibly attend to all matters? Therefore, those who rely on their own cleverness are actually unwise. Only by adopting the good words of the world and employing the wisdom and talents of the world can one be comprehensive in all things. Only when one does not rely on one's own wisdom can one's wisdom truly be vast. The sixth line, by following the virtuous and strong second line, entrusts it to deal with the people below, is equivalent to governing the world with wisdom, which is exactly what a great sovereign should do, and thus auspiciousness is inevitable.

集說 王氏申子曰：《中庸》曰：“唯天下至聖，為能聰明睿知，足以有臨也。故知臨為“大君之宜”。六五以柔中之德，任九二剛中之賢，不自用其知，而兼眾知，為知之大，是宜為君而獲吉也。 胡氏炳文曰：《臨》是以己臨人，五虛中，下應九二，不任己而任人，所以為知，所以為“大君之宜”。

"The Collection of Sayings" cites Wang Shenzi's explanation: The "Doctrine of the Mean" states, "Only the highest sage in the world is capable of wisdom, clarity, and profound knowledge, sufficient to govern others," hence using wisdom to govern below is precisely "the proper way for a great ruler." Six in the Fifth, relying on the virtue of flexibility and centeredness, employs Nine in the Second, the virtuous man of firmness and centeredness, not displaying one's own wisdom, but gathering the wisdom of many, which is true wisdom, thus it is appropriate for being a ruler and brings good fortune. It also cites Hu Bingwen's explanation: The "Approaching" hexagram is about facing others with oneself; Six in the Fifth, being a hollow yao in the center, connects with Nine in the Second below, not relying on oneself but on others, and for this reason it is called wise, thus it is called "the proper way for a great ruler."

上六，敦臨，吉，無咎。 本義 居卦之上，處臨之終，敦厚於臨，“吉”而“無咎”之道也，故其象占如此。 程傳 上六坤之極，順之至也，而居臨之終，敦厚於臨也。與初二雖非正應，然大率陰求於陽，又其至順，故志在從乎二陽，尊而應卑，高而從下，尊賢取善，敦厚之至也，故曰“敦臨”，所以“吉”而“無咎”。陰柔在上，非能臨者，宜有咎也，以其敦厚於順剛，是以吉而無咎。六居臨之終而不取極義，臨無過極，故止為厚義，上五位之地，止以在上言。

The line statement for the sixth line of the upper trigram in the "Lín" hexagram is: "Dun lín, jí, wú jiù." Zhu Xi in The Original Meaning of the Zhou Changes says that the sixth line is at the top of the entire hexagram and is at the end of the concept of lín. It approaches people and things with sincerity and solidity, which is the way to achieve "jí" (good fortune) and "wú jiù" (no blame), hence the symbolic meaning and judgment are thus established. Cheng Yi in Yichuan's Commentary on the Changes says that the sixth line is at the extreme of the坤 trigram, having reached the utmost in compliance. It is also at the end of the concept of lín, so it shows especially great sincerity and solidity in its attitude of lín. Although it is not in a proper "yingyu" (corresponding) relationship with the first line and the second line, generally speaking, yin requires assistance from yang. Moreover, because it is extremely gentle and compliant, its intention is to follow these two yang lines: using its noble position to respond to a humble position, using its lofty position to follow those below, honoring the virtuous and choosing good words, reaching the utmost in sincerity, hence it is called "dun lín," thus achieving "jí" and "wú jiù." Being yin and in a high position, it is naturally not suitable for governing others, and by reason it should have faults; however, because it has reached the utmost in being compliant with the strong lines, it is thus good and without blame. The sixth line is at the end of lín but does not take the meaning of "ji" (extreme), because the concept of lín does not have the idea of excess, so it only takes the meaning of sincerity. Being in a high position, it is only mentioned here in terms of its position at the top.

集說 《朱子語類》云：上六敦臨，自是積累至極處，有敦篤之義。《艮》上九亦謂之“敦艮”。《復》上六爻不好了，所以只於五爻謂之“敦復”。 楊氏啟新曰：處臨之終，有厚道焉，教思無窮，容保無疆者也。如是則德厚而物無不載，道久而化無不成。

The "Collected Sayings" cites Master Zhu's "Classified Talks" saying: The "Dun Lin" of the upper sixth line refers to having accumulated to the extreme, thus expressing the meaning of being earnest and solid. The upper ninth line of the "Gen" hexagram is also called "Dun Gen." As for the "Fu" hexagram, the upper sixth line is already in a bad condition, so only the sixth line in the fifth position says "Dun Fu." It also cites Yang Qixin's statement: Being at the end of "Lin," there is naturally a sense of sincerity and integrity, which is exactly what the "Image Commentary" means by the mind of education and cultivation having no end and encompassing all without boundaries. In this way, a deep virtue can carry anything, and enduring education can achieve all things.

觀.巽上 程傳 《觀序卦》：“臨者大也，物大然後可觀，故受之以觀。”《觀》所以次《臨》也。凡觀視於物則為觀。為觀於下則為觀。如樓觀謂之觀者，為觀於下也。人君上觀天道，下觀民俗，則為觀。修德行政，為民瞻仰，則為觀。風行地上，遍觸萬類，周觀之象也。二陽在上，四陰在下，陽剛居尊，為群下所觀仰，觀之義也。在諸爻則唯取觀見，隨時為義也。

The hexagram "Observing" has the upper trigram as Xun (Wind). The original text here omits the words "Kun below." Cheng Yi in his commentary "Yichuan's Commentary on the Changes" says that the "Sequence of Hexagrams" explains: "Ling means great; when things are great, they can then be observed, hence it follows Ling." Therefore, the hexagram "Observing" comes after "Ling." When one looks at something oneself, the character "guan" is read with a level tone; when one presents oneself for others to see, it is read with a falling tone. For example, a high tower or pavilion is called "guan" because it is for others to see. A ruler observing heavenly principles and people's customs is doing the observing himself; cultivating virtue and governing with moral teachings to become a model for the people is being observed by others. Wind spreading over the earth and reaching all things is the image of comprehensive observation. In this hexagram, there are two yang lines above and four yin lines below, with yang strength in a superior position, admired by the people below, which is the meaning of "Observing." As for the six lines, the meaning is determined by what is seen, according to the timing and position of each line.

觀，盥而不薦，有孚顒若。 本義 “觀”者，有以示人，而為人所仰也。九五居上，四陰仰之，又內順外巽，而九五以中正示天下，所以為觀。“盥”，將祭而潔手也。“薦”，奉酒食以祭也。“頤然”，尊嚴之貌。言致其潔清而不輕自用，則其孚信在中，而顒然可仰。戒占者宜如是也。或曰：“有孚顒若”，謂在下之人，信而仰之也。此卦四陰長而二陽消，正為八月之卦，而名卦繫辭，更取它義，亦扶陽抑陰之意。

The hexagram "Guan" (Observation) states: "Washing hands but not yet offering sacrifices, there is sincerity and solemn dignity." Zhu Xi in The Original Meaning of the Zhou Changes explains that "Guan" refers to presenting oneself to others for observation, thus being looked up to. The line "Nine in the Fifth" occupies the upper position, with four yin lines looking up to it. The inner trigram is K'un (Earth), which is compliant, and the outer trigram is Xun (Wind), which is entering. Moreover, "Nine in the Fifth" displays the virtue of "zhongzheng" (correct and upright) to enlighten the world, thus forming the concept of "Guan." "Washing" refers to cleansing hands before performing a sacrifice, while "offering" means presenting wine and food as sacrifices. "Yongran" means a solemn and dignified appearance (the original text here mistakenly says "yi ran," which should be "yong ran"). This means that one should prepare oneself cleanly and not act hastily, so sincerity resides within, and solemnity is worthy of admiration. The sage thus advises those consulting the oracle to act in this manner. Some people also say that "having sincerity and solemn dignity" refers to people below believing in and looking up to him. This hexagram has four yin lines growing and two yang lines retreating, making it the hexagram of the eighth month. However, when naming the hexagram and providing its statement, a different meaning is chosen, reflecting the intention to support yang and restrain yin.

程傳 子聞之胡翼之先生曰：君子居上，為天下之表儀，必極其莊敬，則下觀仰而化也。故為天下之觀，當如宗廟之祭，始盥之時，不可如既薦之後，則下民盡其至誠，顒然瞻仰之矣。“盥”，謂祭祀之始，盥手酌鬱鬯於地，求神之時也。“薦”，為獻腥獻熟之時也。

Cheng Yi in his Yichuan Commentary on the Changes said that he had heard from Master Hu Yuan that a gentleman in a position of authority is the model for the world, and must be extremely respectful and solemn, so that people below will look up to him and be influenced by him. Therefore, if one wishes to be an object of admiration for all under heaven, he should be like the moment of purification and offering in a temple sacrifice, maintaining the solemnity of just having washed his hands, rather than the slackness after presenting the offerings. In this way, the people below will sincerely and solemnly look up to him. "Guàn" refers to the moment at the beginning of a sacrifice when one washes his hands and pours the wine to invite the spirits. "Jian" refers to the moment when raw and cooked meats are presented as offerings.

盥者事之始，人心方盡其精誠，嚴肅之至也。至既薦之後，禮數繁縟，則人心散，而精一不若始盥之時矣。居上者，正其表儀以為下民之觀，當莊嚴如始盥之初，勿使誠意少散，如既薦之後，則天下之人莫不盡其孚誠，顒然瞻仰之矣。顒，仰望也。

Washing one's hands is the beginning of the entire worship ceremony. At this moment, people's hearts are upright and sincere, gathered together, and the atmosphere is extremely solemn. But after offering the sacrifices, the rituals become numerous and detailed, and people's minds begin to scatter, so the sincerity is no longer as concentrated as it was when they first washed their hands. Those in positions of authority should set a proper example for the people to follow. They should always remain solemn and dignified, like the moment they first washed their hands, without allowing sincerity to even slightly dissipate, and should not be careless like after the sacrifices. In this way, all people will fully exert their sincerity and solemnly look up to them. "Yong" means looking up.

集說 《朱子語類》云：自上示下曰觀，自下觀上曰觀，故卦名之觀去聲，而六爻之觀皆平聲。 或問：伊川以為灌鬯之初，誠意猶存，至薦羞之後，精意懈怠。《本義》以為致其潔清而不輕自用，其義不同。曰：盥只是浣手，不是灌鬯。伊川承先儒之誤。若云薦羞之後，誠意懈怠，則先王祭祀，只是灌鬯之初，猶有誠意，及存羞之後，皆不成禮矣。

The "Ji Shuo" cites the "Zhu Zi Yu Lue" which says: showing something from above to below is called "Guan," and looking up from below to above is also called "Guan." Therefore, the name of the hexagram "Guan" is read in the falling tone, while the "Guan" in the six lines are all read in the level tone. Someone asked: Cheng Yi believed that at the beginning of pouring wine to summon the spirit, sincerity was still present, but after offering the sacrificial items, the spirit became slack. However, the "Ben Yi" explains it as cleansing oneself and not acting carelessly, which is a different interpretation. Zhu Xi answered: "Guan" merely means washing one's hands, not pouring wine to summon the spirit. Cheng Yi followed the mistake of earlier scholars. If one were to say that after offering the sacrificial items, sincerity becomes slack, then the rituals of the ancient kings would only have sincerity at the beginning of pouring wine, and after offering the sacrificial items, the rites would be completely invalid.

問：若爾，則是聖人在上，視聽言動，皆當為天下法，而不敢輕，亦猶祭祀之時，致其潔清而不敢輕用否？曰：然。 又云：祭祀無不薦者，此是假設來說，薦是用事了，盥是未用事之初。雲不薦者，言常持得這誠敬，如盥之意常在。若薦則是用出，用出則才畢便過了，無復有初意矣。

Someone else asked: If this is the case, then even a sage in a position of authority should act and speak in such a way that every movement becomes the standard for the world, not acting lightly. It is like when performing worship, one must first purify oneself and not act carelessly. Is this correct? Zhu Xi answered: Yes. Zhu Xi also said: Worship always involves offering sacrifices, and the Hexagram Statement uses this as a hypothetical scenario. "Jian" refers to having already begun the action, while "Guan" refers to the initial stage before taking action. Saying "not Jian" means emphasizing the need to maintain this sincerity over a long period, keeping the intention of washing one's hands present at all times. Once "Jian" is done, the intention is used up; after the task is completed, it is gone, and the original intention is no longer there.

問：“有孚顒若”。承上文“盥而不薦”，蓋致其潔清而不輕自用，則孚信在中而顒然可仰；一說下之人信而仰之，二說孰長？曰：從後說，則合得彖辭下觀而化之義。問：前說似好。曰：當以彖辭為定。

Another question: The phrase "有孚颙若" follows the previous statement "盥而不荐," which means cleansing oneself without acting hastily, with sincerity residing in the heart and appearing dignified and admirable. Another interpretation is that those below believe in and look up to him. Which of these two interpretations is better? Zhu Xi answered: The latter interpretation aligns with the meaning of "the image of the tiger" mentioned in the "彖辞" which refers to "looking down upon and influencing others." The person then said: The former interpretation seems better. Zhu Xi answered: One should take the "彖辞" as the standard.

馮氏椅曰：卦疊艮之畫，有門闕重複之象，故取象於《觀》。 龔氏煥曰：《易》之名卦，以陽為主。在陽長之卦，固主於陽而言。在陰長之卦，亦主於陽而言。主於陽而盲者，所以扶陽也。此四陰之卦，不曰小壯而曰《觀》也，四陽之卦，有曰《大過》；四陰之卦，有曰《小過》者何？陰可以言過，而不可以言壯也。

"The Collection of Sayings" cites Feng Yi's statement: This hexagram has the image of the Gen hexagram repeated above and below, resembling a palace gate and pavilion facing each other in layers, hence taking "Observation" as its symbolic meaning. It also cites Gong Huan's statement: The Book of Changes names hexagrams primarily based on the yang. In hexagrams where yang lines are growing, they are naturally named based on yang; in those where yin lines are growing, they are still named based on yang. The reason for always naming based on yang is to support the yang energy. This hexagram is one of four yin lines, yet it is not called "Small Strength" but "Observation." Someone asks: There is a hexagram called "Great Excess" with four yang lines, and one called "Small Excess" with four yin lines. Why is this so? Because yin can be said to "excess," but not to "strength." (The original text '主于阳而盲者' should be '主于阳而言者'.)"

然《大過》之四陽，過而居中；《小過》之四陰，過而居外，亦崇陽抑陰之意。 蔡氏清曰：平庵項氏云：此但以“盥而不薦”，象恭己無為耳。愚謂恭己二字則說得，無為二字難通。無為者，聖人德盛而民自化，不待有所為，非不輕自用意也，無為豈可用心乎？雖堯舜亦不能自期於無為。至於神道設教而天下服，則是觀之極致，聖人之能事，是則所謂無為者。

The four yang lines in the hexagram Da Guo are excessive but occupy the central position of the hexagram; the four yin lines in the hexagram Xiao Guo are excessive but are located at the outer positions of the hexagram—this is also an indication of honoring yang and restraining yin. "Ji Shuo" cites Cai Qing saying: Ping'an Xiang Anshi explained that the hexagram statement merely uses "guan er bu jian" to illustrate reverence and self-restraint, and governance without action. I think the term "gong ji" makes sense, but the term "wu wei" does not. What is meant by "wu wei" is that the sage has profound virtue and the people are naturally influenced, requiring no deliberate action, not that it means "not being self-willed." How can "wu wei" be something that can be deliberately pursued? Even Yao and Shun could not preconceive achieving "wu wei." As for following the ways of the divine to establish education and have the world submit, that is the ultimate expression of "guan" and the skill of the sage, only then can it be called "wu wei."

林氏希元曰：盥將以薦，豈有不薦之理？曰，“盥而不薦”，特以明敬常在之意耳。 盥而不薦，就祭祀上說，則“有孚顒若”，亦是就祭祀上說，為觀之意，則在言表。

"The Collected Commentaries" cite Lin Xi yuan's view: washing one's hands was originally for the purpose of sacrifice, so how could there be a reason to wash hands without offering a sacrifice? Therefore, "guan er bu jian" merely serves to indicate that respect should remain constant and unceasing. Since "guan er bu jian" is spoken in the context of sacrifice, then "you fu yong ruo" is also spoken in the context of sacrifice; as for using it to explain the principle of "guan" (observation), this is naturally evident beyond the words.

初六，童觀，小人無咎，君子吝。 本義 卦以觀示為義，據九五為主也。爻以觀瞻為義，皆觀乎九五也。初六陰柔在下，不能遠見，“童觀”之象，小人之道，君子之羞也。故其占在小人則“無咎”，君子得之，則可羞矣。

The first line of the "Observing" hexagram states: "A childlike observation; the petty person incurs no blame, but the superior person feels ashamed." Zhu Xi in The Original Meaning of the Zhou Changes explains that the entire hexagram is about displaying oneself to others, based on the main line, the ninth in the fifth position. Each line, however, is about looking up to and observing the fifth line. The first line is阴 and soft, located at the very bottom, and thus sees only a short distance, symbolizing the limited vision of a child. This is the usual state of the petty person, yet it is the shame of the superior person. Therefore, when this line is encountered, the petty person incurs no blame, but the superior person should feel ashamed.

程傳 六以陰柔之質，居遠於陽，是以觀見者淺近，如童稚然，故曰“童觀”。陽剛中正在上，聖賢之君也，近之則見其道德之盛，所觀深遠，初乃遠之，所見不明，如童蒙之觀也。小人，下民也，所見昏淺，不能識君子之道，乃常分也，不是謂之過咎，若君子而如是，則可鄙吝也。 集說 王氏弼曰：《觀》之為義，以所見為美者也，故以近尊為尚，遠之為“吝”。

Cheng Yi's Yichuan Commentary on the Changes says that the line 'Initial Six' possesses a nature of yin and softness, and is located far away from the yang line of Li, thus seeing only superficial and near things, like a child, hence it is called 'Childlike Observation'. The line 'Nine in the Fifth' is yang and strong, 'centered and upright', and occupies a high position, representing a sage ruler. Because it is close to Li, it can see the flourishing virtue of the ruler, and thus sees deeply. The line 'Initial Six' is far away, and cannot see clearly, like a young child observing. 'Small person' here refers to the common people at the lower level, who have limited and obscure understanding, unable to recognize the way of the gentleman. This is a normal state, not a fault. If a gentleman is like this, it would be contemptible and shameful. The 'Collected Sayings' cite Wang Bi's view: the meaning of the hexagram 'Observation' values the beauty of what is seen. Therefore, those who are close to the superior position are esteemed, while those who are far away are considered 'a regret'.

六二，窺觀，利女貞。 本義 陰柔居內而觀乎外，窺觀之象，女子之正也，故其占如此。丈夫得之，則非所利矣。 程傳 二應於五，觀於五也，五剛陽中正之道，非二陰暗柔弱所能觀見也，故但如窺覘之觀耳。窺覘之觀，雖少見而不能甚明也，二既不能明見剛陽中正之道，則利如女子之貞，雖見之不能甚明，而能順從者，女子之道也，在女子為貞也。二既不能明見九五之道，能如女子之順從，則不失中正，乃為利也。

The Line Statement of the Second Line in the卦 of Guan says, "To peek through a crack, it is advantageous for a woman to be faithful." Zhu Xi in The Original Meaning of the Zhou Changes explains that the Second Line is a yin and flexible line located within the Inner Trigram, yet it looks outward, symbolizing peeping through a crack. This represents the proper conduct for a woman, hence the divination is favorable; if a man receives this line, it is not advantageous. Cheng Yi in Yichuan's Commentary on the Changes says that the Second Line corresponds with the Fifth Line, and what it looks at is the Fifth Line. However, the Fifth Line embodies the principle of "zhongzheng" (upright and central), which is beyond the capacity of the Second Line's yin and weak nature to fully perceive. Therefore, it can only look like peeping through a crack. This kind of viewing, though it gives a slight glimpse, does not provide full understanding. Since the Second Line cannot clearly see the principle of zhongzheng embodied by the Fifth Line, it is appropriate for it to act like a woman, who remains faithful. Although the view is not very clear, the ability to be obedient is the way of a woman, and this is considered faithful. Since the Second Line cannot clearly perceive the principle of the Fifth Line, being obedient like a woman does not lose the principle of zhongzheng, which is truly advantageous.

集說 胡氏炳文曰：初位陽，故為“童”。二位陰，故為女。“童觀”，是茫然無所見，小人日用而不知者也。“窺觀”，是所見者小而不見全體也。占曰“利女貞”，則非丈夫之所為可知矣。

"The Collection of Sayings" cites Hu Bingwen's explanation: the first line is yang in position, so the image of "child" is used; the second line is yin in position, so the image of "woman" is used. "Childish observation" represents a state of confusion where nothing is clearly seen, just as common people use things daily without understanding their principles. "Peeping observation" refers to limited vision, seeing only a part and not the whole. The divination states "favorable for a woman's constancy," which implies that it is not the proper conduct for a man of virtue, which is evident."

六三，觀我生進退。 本義 “我生”，我之所行也。六三居下之上，可進可退，故不觀九五，而獨觀己所行之通塞以為進退，占者宜自審也。 程傳 三居非其位，處順之極，能順時以“進退”者也。若居當其位，則無進退之 集說孔氏穎達曰：二居下體之極，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，居在進退之外，可以自觀，時可則進，時不可則退，敵曰“觀我生進退”也。

The Line Statement of the third line in the Guan hexagram says, "Observe my actions and advance or retreat accordingly." Zhu Xi in The Original Meaning of the Zhou Changes explains that "my actions" refers to one's own deeds and conduct. The third line is located at the top of the lower trigram, thus it can either advance or retreat. Therefore, it does not look to the fifth line but instead examines whether its own actions are unobstructed or blocked, thereby deciding to advance or retreat. Those who consult the oracle should examine themselves. Cheng Yi in Yichuan's Commentary on the Changes says that the third line is not in its proper position and is at the extreme of the earth trigram, which is capable of advancing or retreating according to the situation. If it were in the correct position, there would be no need for advance or retreat... (The original text here has a missing passage, and Cheng Yi's words are incomplete.) "Collected Sayings" cites Kong Yingda, who says that the third line is at the top of the lower trigram, indicating an opportunity to advance; at the same time, it is adjacent to the upper trigram, indicating a position to retreat. In terms of distance, it does not reach the level of the first line's "childlike observation"; in terms of proximity, it has not yet reached the level of the fourth line's observation of the country's glory. It is precisely in the remaining space between advance and retreat, allowing it to observe itself: if the timing is favorable, advance; if not, retreat. Therefore, it says, "Observe my actions and advance or retreat accordingly." (The original text here mistakenly says "the second line is at the extreme of the lower trigram" and should be "the third line is at the extreme of the lower trigram," and "enemy says" should be "therefore says.")

劉氏牧曰：自觀其道，應於時則進，不應於時則退。 《朱子語類》云：六三之“觀我生進退”者，事君則觀其言聽計從，治民則觀其政教可行，膏澤可下，可以見自家所施之當否，而為進退。

"The Collection of Sayings" cites Liu Mu's view: one should reflect inwardly on the path one adheres to; if it aligns with the times, one should advance; if not, one should retreat. It also cites Master Zhu's "Classified Sayings": the "observing my life and advancing or retreating" in the context of the Sixth Trigram's Third line refers to serving the sovereign, observing whether one's advice is adopted and one's strategies are heeded; governing the people, observing whether one's policies and teachings are effective and one's benevolence reaches the people. From this, one can discern whether one's actions are appropriate, and thus decide whether to advance or retreat.

王氏申子曰：三處下之上，上之下，故有“進退”之象。君子進退常觀乎時。今不觀乎時而觀我生者，蓋九五方以陽剛中正觀示天下，則時不待觀也，但觀吾之所有以為進退可也。

"The Collected Sayings" cites Wang Shenzi's explanation: Six in the Third is located above the lower trigram and below the upper trigram, thus embodying the image of advancing and retreating. The advance or retreat of a gentleman usually depends on the situation. Now, however, it does not consider the situation but only its own actions, because Nine in the Fifth is manifesting the virtue of being both central and upright with its yang strength, so the situation no longer needs to be considered; one only needs to examine one's own conditions and decide on advance or retreat accordingly.

胡氏炳文曰：它卦三不中，多不善，二居中，多尊，而觀以遠近為義，故如此，諸爻皆欲觀五，唯近者得之。六四最近，故可決於進。六三上下之間，可進可退之地，故不必觀五，但觀我所為而為之進退。《本義》謂占者宜自審，蓋當進退之際，唯當自審其所為何如耳。

The "Collected Sayings" cite Hu Bingwen's explanation: in other hexagrams, the third line is not in the central position and is usually not favorable; the second line, being in the central position, is usually more acceptable. However, in the hexagram "Observing," the meaning is derived from the proximity of the line Li (Fire) at the fifth position. Therefore, the situation is different. All lines desire to see the fifth line clearly, but only those close to it can see it. The fourth line is closest to the fifth, so it can act decisively to move forward; the third line is located between the upper and lower trigrams, in a position where it can either advance or retreat. Therefore, it does not need to look at the fifth line, but should decide on advancement or retreat based on its own actions. The "Original Meaning" says that the person consulting the oracle should examine themselves, because at the critical moment of deciding to advance or retreat, one can only review one's own actions to determine the right course.

六四，觀國之光，利用賓于王。 本義 六四最近於五，故有此象，其占為利於朝覲仕進也。 程傳 觀莫明於近，五以陽剛中正居尊位，聖賢之君也。四切近之，觀見其道，故云“觀國之光”，觀見國之盛德光輝也。不指君之身而云國者，在人君而言，豈止觀其行一身乎？當觀天下之政化，則人君之道德可見矣。

The fourth line of the Guan hexagram says, "Observing the brilliance of the state, it is advantageous to serve the king." Zhu Xi in The Original Meaning of the Zhou Changes explains that the sixth line in the fourth position is closest to the ninth line in the fifth, thus producing this image. The divination indicates it is favorable to enter the court, pay homage, and be employed in official service. Cheng Yi in Yichuan's Commentary on the Changes says that there is no clearer way to observe things than by being close. The ninth line in the fifth position holds the virtuous and upright virtue of yang, occupying the exalted position, thus being a sage king. The sixth line in the fourth position is adjacent to it, seeing its way, so it says "Observing the brilliance of the state," meaning seeing the radiance of the state's virtue. It does not say observing the king himself but "the state," because when considering the ruler, where is his conduct limited to his own actions? One should look at the state's government, education, and customs, and the ruler's virtue will be revealed through these.

四雖陰柔，而巽體居正，切近於五，觀見而能順從者也。“利用賓于王”，夫聖明在上，則懷抱才德之人。皆願進於朝廷，輔戴之以匡濟天下。四既觀見人君之德，國家之治，光華盛美，所宜賓于王朝，效其智力，上輔於君，以施澤天下，故云“利用賓于王”也。古者有賢德之人，則人君賓禮之，故士之仕進於王朝，則謂之賓。

Six in the Fourth is though yin and soft, yet it is in the trigram Xun and is 'in the proper position,' and it is closely adjacent to Nine in the Fifth. This line can both see and obey. As for 'it is advantageous to serve as a guest to the sovereign'—when a sage ruler is above, those with talent and virtue wish to enter the court, supporting him in rectifying the world. Six in the Fourth has already seen the virtue of the sovereign and the achievements of the state, which are flourishing and splendid. It should therefore enter the court as a guest, offering its wisdom and strength to assist the sovereign, spreading benevolence throughout the world. Hence, it says 'it is advantageous to serve as a guest to the sovereign.' In ancient times, virtuous people were treated by the sovereign as guests, so when scholars entered the court to serve, it was called 'being a guest.'

集說 劉氏定之曰：九五大君，觀己所為以儀型天下。初居陽而去五遠，所觀不明如童子；二居陰而去五遠，所觀不明如女子。唯四得正而去五近，所觀最明，故曰觀光賓王。蓋諸爻皆就五取義也。

The "Collected Sayings" cites Liu Dingzhi's view: Nine in the Fifth is the great sovereign, who reflects on his own actions to set an example for the world. Six at the Beginning is in a yang position but far from Nine in the Fifth, unable to see clearly, like a child; Six in the Second is in a yin position and also far from Nine in the Fifth, unable to see clearly, like a woman; only Six in the Fourth is "in the proper position" and close to Nine in the Fifth, seeing most clearly, so the line statement says "observe the light of the country, and become a guest of the king." This shows that each line takes its meaning in relation to Nine in the Fifth.

九五，觀我生。君子無咎。 本義 九五陽剛中正以居尊位，其下四陰，仰而觀之，君子之象也，故戒居此位，得此占者，當觀己所行，必其陽剛中正亦如是焉，則得“無咎”也。

The line statement of the fifth line of the Guan hexagram says, "Observing my life, the gentleman incurs no blame." Zhu Xi in The Original Meaning of the Zhou Changes explains that the fifth line, being a yang line that is "zhongzheng" (just and upright), occupies the exalted position. The four yin lines below all look up to it, which is the image of the gentleman. Therefore, the sage warns those in this position and those who receive this divination: they should examine their own actions and ensure that their yang strength and correctness truly reflect the image shown in this line, thereby avoiding blame.

程傳 九五居人君之位，時之治亂，俗之美惡，繫乎己而已。觀己之生，若天下之俗，皆君子矣。則是己之所為政化並也，乃無咎矣。若天下之俗，未合君子之道，則是己之所為政治未善，不能免於咎也。 集說 孔氏穎達曰：九五居尊，為《觀》之主。四海之內，由我而化。我教化善， 《朱子語類》云：九五之“觀我生”，如觀風俗之媺惡、臣民之從違，可以見自家所施之善惡。

Cheng Yi in Yichuan's Commentary on the Changes says that the Nine in the Fifth occupies the position of a ruler. Whether an era is orderly or chaotic, whether the customs are virtuous or corrupt, all depend on him. What is meant by examining one's own conduct is to consider: if the customs of the world conform to the way of the gentleman, then it shows that the policies and teachings he has promoted have taken effect, and thus he has no fault; if the customs of the world still do not conform to the way of the gentleman, then it shows that his policies are not yet complete, and he cannot avoid fault. The "Collected Sayings" cites Kong Yingda saying that the Nine in the Fifth is the master of the卦 of Observing, and all under the four seas are subject to his influence; if his teachings are good... (the original text here is missing, and Kong Yingda's words are incomplete). It also cites Zhu Xi's Sayings: the "Observing My Life" of the Nine in the Fifth is like examining the good or bad of customs, and the obedience or rebellion of the people, thereby showing whether his actions are good or evil.

王氏申子曰：五陽剛中正，居尊位以觀天下，此君子之道也。天下皆仰而觀之。在五又當觀己之所行，必一出於君子之道，然後可以立身於無過之地，故曰“觀我生，君子無咎”。 上九，觀其生，君子無咎。 本義 上九陽剛居尊位之上，雖不當事任，而亦為下所觀，故其戒辭略與五同，但以我為其，小有主賓之異耳。

The "Collected Sayings" cites Wang Shenzi's explanation: the Nine in the Fifth is yang and strong, "centered and upright," occupying a position of honor and overseeing the world, which is the way of the gentleman. All people look up to him. Being in the fifth position, one should still examine one's own actions, ensuring that every action follows the way of the gentleman, thus establishing oneself in a position of no fault. Therefore, it says, "Observing my life, the gentleman has no blame." The line statement of the Upper Nine in the "Guan" hexagram says, "Observing his life, the gentleman has no blame." Zhu Xi in his "The Original Meaning of the Zhou Changes" explains that the Upper Nine, although yang and strong, is in a position of honor above, even though it does not bear specific duties, it is still looked up to by those below. Therefore, its warning is largely the same as that of the Nine in the Fifth, except that "I" is replaced by "his," distinguishing between the subject and the object.

程傳 上九以陽剛之德處於上，為下之所觀，而不當位，是賢人君子不在於位，而道德為天下所觀仰者也。“觀其生”，觀其所生也。謂出於己者，德業行義也，既為天下所觀仰，故自觀其所生，若皆“君子”矣，則無“過咎”也，苟未君子，則何以使人觀仰矜式？是其咎也。

Cheng Yi in Yichuan's Commentary on the Changes says that the Nine at the Top, possessing the virtue of a yang yang force, is located at the top of the entire hexagram and is looked up to by those below. However, it is not 'in the proper position.' This represents the situation of a virtuous gentleman or scholar who, although not in an official position, still has his moral conduct admired by the world. The phrase 'observing his life' refers to examining what he generates or produces, which is the virtue and conduct that arise from himself. Since he is admired by the world, he should then examine everything that arises from himself. If everything conforms to the standards of a gentleman, there is no fault. But if he is still not up to the standard of a gentleman, then on what basis can he be looked up to and emulated? That would be his fault.

集說 王氏弼曰：“觀我生”，自觀其道者也。“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”。

"The Collection of Sayings" cites Wang Bi's explanation: "Observing my life" refers to self-examination of the path one follows; "Observing others' lives" refers to being looked up to by the people. The topmost line, "Nine at the Top," is not in an official position but is at the highest point of the hexagram. It views its aspirations as lofty, becoming an object of admiration for the world. Being in a position of universal admiration, how can one not be cautious? Therefore, a gentleman's virtue must be clearly evident to avoid mistakes.

案 上九觀其生，似只是承九五之義而終言之爾。蓋九五正當君位，故曰“我”。 上非君位，而但以君道論之，故曰“其”。辭與九五無異者，正所以見聖人省身察己，始終如一之心，故《象傳》發明之曰：“志未平也”。

Li Guangdi remarked: The "observing its origin" in the upper ninth line seems to merely continue the meaning of the ninth in the fifth line, bringing the point to its conclusion. The ninth in the fifth line holds the position of the sovereign, hence it is referred to as "I"; the upper ninth line does not hold the position of the sovereign, but merely discusses the way of the sovereign, hence it is referred to as "its." The wording of these two lines is essentially the same, precisely to show the constant and consistent mind of the sage in self-reflection and self-examination. Therefore, the Image Commentary further clarifies by saying "the will is not yet at peace" — meaning that this thought has never once been at rest.

總論《朱子語類》：問：《觀》卦陰盛而不言凶咎。曰：此卦取義不同，蓋陰雖盛於下，而九五之君，乃當正位，故只取為觀於下之義，而不取陰盛之象也。 問：《觀》六爻，一爻勝似一爻，豈所居之位愈高，則所見愈大耶？曰：上二爻意自別，下四爻是所據之位愈近，則所見愈親切底意思。

In the section "General Discussion," it cites Zhu Xi's "Collected Sayings": Someone asked, "The hexagram Guan has very strong yin energy, but the line statements do not mention misfortune or faults. Why is this so?" Zhu Xi answered, "This hexagram's meaning differs from others. Although yin is strong at the lower part, the nine five line is in the proper position of authority, so it only takes the meaning of 'displaying oneself to the people below,' without taking the image of excessive yin energy." Another question was asked: "The six lines of the hexagram Guan seem to have each line surpassing the previous one. Does a higher position mean a greater view?" Zhu Xi answered, "The meaning of the upper two lines is different; the lower four lines, however, the closer they are to the nine five line, the more intimate the view."

噬嗑.離上.震下 程傳 《噬嗑序卦》：“可觀而後有所合，故受之以噬嗑，嗑者合也”。既有可觀，然後有來合之者也，《噬嗑》所以次《觀》也。“噬”，齧也。“嗑”，合也。口中有物，間之齧而後合之也。卦上下二剛爻而中柔，外剛中虛，人頤口之象也。中虛之中，又一剛爻，為頤中有物之象。口中有物，則隔其上下不得嗑，必齧之則得嗑，故為《噬嗑》，聖人以卦之象，推之於天下之事，在口則為有物隔而不得合，在天下則為有強梗，或讒邪隔於其間，故天下之事不得合也。

The hexagram Shìkè has the upper trigram Li (Fire) and the lower trigram Zhen (Thunder). Yixing refers to this as the annotation of the hexagram's diagram. Cheng Yi, in his commentary Yichuan's Commentary on the Changes, says that the "Xu Gua Zhuan" explains: "After something is observable, there is a union, hence it is followed by Shìkè, which means union." When something is observable, people come to join, so the hexagram Shìkè follows the hexagram Guan. "Shì" means to bite, and "kè" means to join. When something is in the mouth, it separates the upper and lower jaws, and must be bitten through in order to join. Looking at the hexagram's diagram, both upper and lower trigrams consist of one yang line each, with the middle lines mostly yin. The outer part is yang and the inner part is empty, which represents the image of human jaws and mouth. In the middle of the empty part is a yang line, which represents something in the mouth. When something is in the mouth, it separates the upper and lower jaws and prevents them from joining, so it must be bitten through in order to join. Therefore, it is called Shìkè. The sage uses this hexagram to illustrate worldly affairs: in the mouth, there is something blocking the way and preventing joining; in the world, there are wicked or deceitful people blocking the way, so worldly affairs cannot be joined.

當用刑法，小則懲戒，大則誅戮，以除去之，然後天下之治得成矣。凡天下至於一國一家，至於萬事，所以不和合者，皆由有間也，無間

Cheng Yi continued in his Yichuan Commentary on the Changes: regarding these people who act tyrannically and obstruct, one should resort to legal punishment, meting out reprimands for minor offenses and execution for serious ones, thus removing the obstruction, and only then can the governance of the world be achieved. Whether it be the whole world, a state, a family, or specific affairs, the reason why they cannot be harmonious is because there is an obstruction in the middle; once the obstruction is removed, things will naturally come together. (The original text here is missing, and the words following 'wu jian' are incomplete.)

噬嗑 亨，利用獄。本義 “噬”，齧也。“嗑”，合也。物有間者，齧而合之也。為卦上下兩陽而中虛，頤口之象。九四一陽，間於其中，必齧之而後合，故為《噬嗑》。其占當得亨通者，有間故不通，齧之而合，則亨通矣。又三陰三陽剛柔中半，下動上明，下雷上也，本自《益》卦六四之柔，上行以至於五而得其中，是知以陰居陽，雖不當位，而“利用獄”。蓋治獄之道，惟威與明，而得其中之為貴，故筮得之者，有其德則應其占也。

The Hexagram Statement of the Hexagram Shìkè says: It is smooth and favorable for the use of punishment in legal matters. Zhu Xi's "Benyi" explains: "Shì" means to bite, and "kè" means to close, when there is an obstruction in the middle, one must bite through it in order to close it. Looking at the hexagram, the upper and lower lines are both yang lines, with the middle empty, which is the image of an open mouth. The ninth line in the fourth position is a yang line that blocks the mouth, which must be bitten through so that the upper and lower parts can close. Therefore, the hexagram is called Shìkè. Its divination statement says it is smooth because there is an obstruction that causes blockage; by biting through the obstruction and closing it, it becomes smooth. Looking at the structure of the hexagram, there are three yin and three yang lines, with yin and yang each taking up half. The lower trigram is Zhen (Thunder) and the upper trigram is Li (Fire); below is thunder, above is lightning. This hexagram originates from the hexagram Yi through a change in the fourth line of the hexagram Yi, where the flexible line six in the fourth position moves up to the fifth position and occupies the center of the upper trigram. Thus, the line six in the fifth position occupies a yang position, although it is not in the correct position, it still is favorable for legal matters. The way of governing legal affairs lies in severity and clarity, and it is most valuable to maintain the middle path. Therefore, those who draw this hexagram possess such virtue, and the divination will be accurate.

程傳 “噬嗑亨”，卦自有“亨”義也。天下之事，所以不得亨者，以有間也。噬而嗑之，則亨通矣。“利用獄”，噬而嗑之之道，宜用刑獄也。天下之間，非刑獄何以去之。不云利用刑而云利用獄者，卦有明照之象，利於察獄也。獄者所以究治情偽。得其情，則知為間之道，然後可以沒防與致刑也。

Cheng Yi in Yichuan's Commentary on the Changes says: "The hexagram Shihhe is 'Heng' (smooth)." This means that the hexagram itself contains the meaning of smoothness and ease. The reason why things in the world cannot be smooth is because there are obstructions in between. By biting through and closing the obstruction, things become smooth. "Utilizing the judiciary" refers to the method of biting through obstructions, which is most suitable for the use of legal punishment. How else can we remove all the various obstructions in the world if not by legal punishment? The text does not say "utilizing punishment" but "utilizing the judiciary," because the upper trigram of this hexagram is Li (Fire), which symbolizes brightness and observation, and is good at examining cases. Litigation and lawsuits are used to investigate truth and falsehood: when the truth is found, the cause of the obstruction is known, and only then can prevention and punishment be considered. (The last phrase "mei fang" is suspected to be a miswriting in the original text and should be "she fang.")

集說 李氏舜臣曰：《噬嗑》震下離上，天地生物，有為造物之梗者，必用雷也擊搏之，聖人治天下，有為民之梗者，必用刑獄斷制之。故《噬嗑》以去頤中之梗，雷電以去天地之梗，刑獄以去天下之梗也。

Collective commentary cites Li Shunchen's explanation: The lower trigram of the Shike hexagram is Zhen, and the upper trigram is Li. Zhen represents thunder, and Li represents lightning. Heaven and earth nurture all things; if there is something obstructing the workings of nature, it must be shattered by thunder and lightning. Likewise, the sage governs the world; if there is something harmful to the people, it must be resolved by legal punishment. Therefore, the Shike hexagram represents using teeth to remove something stuck in the mouth, thunder and lightning to remove obstacles in heaven and earth, and legal punishment to remove obstacles in the world. The principles are the same in all three cases.

初九，屨校滅趾，無咎。本義 初上無位為受刑之象，中四爻為用刑之象。初在卦始，罪薄過小，又在卦下，故為“屨校滅趾”之象。止惡於初，故得“無咎”，占者小傷而無咎也。

The first line statement says: "Wearing wooden restraints on the feet, covering the toes, there will be no calamity." Zhu Xi's "Benyi" explains: The first line and the top line do not occupy positions of authority, symbolizing those who are subjected to punishment; the middle four lines represent those who enforce punishment. The first line is at the beginning of the hexagram, indicating a minor offense, and it is located at the very bottom of the hexagram, so it takes the image of "wearing wooden restraints on the feet, covering the toes." Evil deeds are stopped when they are just beginning, so there will be no mistake. The person consulting the oracle may suffer a slight injury, but will not bring about calamity.

程傳 九居初最下，無位者也。下民之象，為受刑之人，當用刑之始，罪小而刑輕，“校”，木械也，其過小，故屨之於足以滅傷其趾。人有小過，校而滅其趾，則當懲懼，不敢進於惡矣，故得“無咎”。《繫辭》云：“小懲而大誡，此小人之福也。”言懲之於小與初，故得“無咎”也。

Cheng Yi in his commentary Yichuan's Commentary on the Changes says that a yang line in the lowest position represents a person without rank, symbolizing the common people below, who are the ones subjected to punishment. At this stage, punishment is just beginning, and the crime is minor, so the penalty is also light. "Xiao" refers to a wooden instrument used for punishment; because the offense is slight, it is only placed on the feet, causing injury to the toes. When a person commits a minor offense and is subjected to such a wooden restraint, causing injury to the toes, he becomes aware of the consequences and fears further wrongdoing, thus avoiding greater guilt. The Great Treatise of the Zhou Changes says, "A small punishment brings a great warning, which is the blessing of the petty person." This refers to punishing at the beginning of an offense, so as to avoid greater calamity.

初與上無位，為受刑之人，餘四爻皆為用刑之人。初居最下，無位者也。上處尊位之上，過於尊位，亦無位者也。王弼以為無陰陽之位，陰陽繫於奇偶，豈容無也？然諸卦初上不言當位、不當位者，蓋初終之義為大，《臨》之初九則以位為正，若《需》上六云不當位，《乾》上九云無位，爵位之位，非陰陽之位也。

Cheng Yi continued to analyze: the first line and the top line do not hold positions of rank, they belong to those who are punished, while the other four lines are those who carry out punishments. The first line is at the very bottom, originally without a position; the top line is above the position of honor, having surpassed the position of the sovereign, thus also without a position. Wang Bi, however, thought that the first and top lines have neither yin nor yang positions — the positions of yin and yang are determined by the odd or even nature of the line's sequence, with the first line being odd and the top line being even, so how could they have none? Most hexagrams do not discuss whether the first line or the top line is appropriate or inappropriate in terms of position, because their meanings of beginning and end are more significant; the initial line of the hexagram "Qing" (临) still considers its position as appropriate. As for the top line of the hexagram "Xu" (需) saying "inappropriate position" and the top line of the hexagram "Qian" (乾) saying "no position," these refer to positions of rank, not positions of yin and yang.

集說王氏弼曰：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，足懲而已，故不重也。過而不改，乃謂之過。小懲大誡，乃得其福，故“無咎”也。

The collected interpretations cite Wang Bi's view: the first yang line is in a position without official rank and is at the beginning of punishment. It is the person being punished, not the one administering justice. All mistakes begin with something small and then accumulate to become significant; punishment also starts with minor offenses and then leads to severe punishment. This line involves a minor mistake and a light punishment, so it is described as "bound with sandals and the toes are cut off." This is merely a restraint to warn him, without excessive severity. If one makes a mistake but does not correct it, that is truly a mistake. Receiving a minor punishment in a small matter and gaining a great warning is actually a blessing, so it is concluded that there will be no disaster.

俞氏琰曰：“校”，獄具也。初在下，趾象也。“滅”，沒而不見也。以剛物加於著屨之足而沒其趾，故曰“屨校滅趾”。懲之於小，戒之於初，則不進於惡，故“無咎”。

Collecting sayings cite Yu Yan's explanation: "Jiao" is a punishment tool used in prison; the first line is at the very bottom of the entire hexagram, symbolizing the toes. "Mie" means to cover and make invisible. Hard wooden restraints are placed on the feet wearing shoes, covering the toes, hence called "Ju Jiao Mie Zhi." Punishing someone when their wrongdoing is still minor and warning them at the beginning of an affair prevents them from furthering into evil, thus avoiding mistakes.

六二，噬膚滅鼻，無咎。本義 祭有膚鼎，蓋肉之柔脆，噬而易嗑者。六二中正，故其所治如噬膚之易。然以柔乘剛，故雖甚易，亦不免於傷滅其鼻。占者雖傷而終“無咎”也。

The line statement for the second line says: 'Bite the tender flesh, going deep enough to cover the nose, there will be no calamity.' Zhu Xi's 'Benyi' explains: in ancient sacrifices, there was a special bronze vessel called 'fu' for serving 'fu', which refers to soft and tender meat that is easy to bite. Since the second line is in the middle of the lower trigram and a yin line in a yin position, it conforms to 'zhongzheng' (correct center and uprightness). Therefore, the object it governs is like tender meat that is easy to control. However, since the second line is a yin line overpowering the strong first line, although it is easy, it cannot avoid biting too deeply and injuring the nose. The person consulting the oracle may suffer a slight injury, but ultimately there will be no calamity.

程傳 二應五之位，用刑者也。四爻皆取噬為義，二居中得正，是用刑得其中正也。用刑得其中正，則罪惡者易服，故取“噬膚”為象，噬齧人之肌膚為易入也。“滅”，沒也。深入至沒其鼻也。二以中正之道，其刑易服。然乘初剛，是用刑于剛強之人。刑剛強之人，必須深痛，故至滅鼻而無咎也。中正之道，易以服人，與嚴刑以待剛強，義不相妨。

Cheng Yi in Yichuan's Commentary on the Changes says that the line six in the second and nine in the fifth have a relationship of mutual response, belonging to the aspect of enforcing laws and punishments. The four lines in the middle all take 'shì' (bite) as the basis for their meaning. Line six in the second is located in the middle of the lower trigram and has a yin line in a yin position, which represents the ability to maintain 'zhongzheng' (uprightness and center) in the application of punishment. Applying punishment with uprightness and center makes the guilty easily accept it, hence the image of 'shìfū' (biting flesh) - biting the flesh of a person, which is easiest to bite into. 'Mie' means to cover or obscure, describing the depth of the bite, going all the way to the nose. Line six in the second, by applying punishment with uprightness and center, is naturally able to make people accept it; however, it is above line nine at the beginning, a yang line, which represents applying punishment to a strong and stubborn person. Applying punishment to a strong and stubborn person must make them suffer deeply, hence the saying of 'miebi' (covering the nose) yet not being guilty. Applying people with uprightness and center and using severe punishment against strong and stubborn people do not contradict each other in principle.

集說 孔氏穎達曰：六二處中得位，是用刑者。膚是柔脆之物，以喻服罪受刑之人也。乘剛而刑未盡順，噬過其分，故至“滅鼻”，言用刑太深也。刑中其理，故“無咎”。胡氏炳文曰：噬而言膚臘胏肉者，取頤中有物之象也。各爻雖取所噬之難易而言，然因各爻自有此象，故其所噬者因而為之象耳。六二柔而中正，故所治如“噬膚”之易人，初剛未服，不能無傷，然始雖有傷，終可服也。

The collected interpretations cite Kong Yingda's view: Six in the second position is in the middle of the lower trigram and is in the proper place, belonging to the aspect of enforcing laws and punishments. "Fu" refers to something soft and brittle, used as a metaphor for someone who confesses guilt and undergoes punishment. Because it is above the strong line, the punishment does not proceed smoothly, and the punishment exceeds the proper limit, hence it is said "to destroy the nose," indicating excessive punishment. However, since the punishment is appropriate for the case, there is no mistake. The collected interpretations also cite Hu Bingwen's view: the line statements mention "fu," "processed meat," "dry flesh," and "dry meat," all of which are symbolic of "something in the mouth." Each line indeed discusses the difficulty of what is being bitten, but also because each line has its own symbolic meaning, the thing being bitten takes on that symbolic form. Six in the second is gentle and upright, so governing people is like biting tender meat, which is easy. However, since initial nine is strong and has not yet submitted, some injury is inevitable. Yet although there is initial harm, in the end it can still lead to the person's confession of guilt.

六三，噬臘肉遇毒，小吝，無咎。本義 “臘肉”，謂獸臘，全體骨而為之者，堅韌之物也。陰柔不中正，治人而人不服，為“噬臘”“遇毒”之象。占雖“小吝”，然時當《噬嗑》，於義為“無咎”也。

The Line Statement of the Third Line says: "Biting dried meat, encountering a foul taste, is somewhat unpleasant, but there will be no calamity." Zhu Xi's "Original Meaning" explains: "Dried meat" refers to the entire dried animal with bones, which is hard yet pliant. The Third Line is a Yin and flexible line, neither in the center nor in the proper position. It represents governing people who do not submit, which corresponds to the image of "biting dried meat" and "meeting poison." Although the divination suggests some discomfort, since it is during the time of "Phasing Out Obstacles" in the hexagram "Phasing Out Obstacles," in terms of principle, there will be no mistake.

程傳 三居下之上，用刑者也。六居三，處不當位，自處不得其當而刑于人，則人不服，而怨懟悼犯之，如噬齧乾臘堅韌之物，而遇毒惡之味，反傷於口也。用刑而人不服，反致怨傷，是可鄙吝也。然當《噬嗑》之時，大要噬間而嗑之。雖其身處位不當，而強梗難服，至於遇毒。然用刑非為不當也，故雖可吝而亦小，噬而嗑之，非有咎也。

Cheng Yi in Yichuan's Commentary on the Changes says: the sixth line in the third position is located above the lower trigram, and thus belongs to the side that enforces laws and punishments. A yao of yin in a yang position is considered "not properly positioned"; being in an improper position yet punishing others, others naturally will not comply, instead harboring resentment and speaking back, just like biting into tough dried meat and tasting a foul smell, which in the end harms one's own mouth. Using punishment without compliance brings resentment and injury, which is contemptible and regrettable. However, during the time of the hexagram噬嗑, the main point is to bite through obstacles so that things may come together. Although one's position is improper and the person being dealt with is stubborn and hard to pacify, leading to "meeting poison," the act of punishment itself is not wrong. Therefore, although regrettable, it is only a minor embarrassment. Biting and bringing things together does not constitute a crime.

集說 胡氏炳文曰：肉因六柔取象，臘因三剛取象。六二柔居柔，故所噬象膚之柔。六三柔居剛，故所噬象“臘肉”。柔中有剛，比之二難矣。二三皆無咎而三“小吝”者，中正不中正之分也。

Collective commentary cites Hu Bingwen's explanation: "Rou" refers to the image taken from the number six, which represents yin and flexibility, while "la" refers to the image taken from the position three, which represents yang and firmness. Six in the Second, with a yin line in a yin position, thus resembles soft flesh; Six in the Third, with a yin line in a yang position, thus resembles "la meat"—soft yet firm, more difficult to deal with than Six in the Second. Both Six in the Second and Six in the Third are judged to have no serious mistakes, but Six in the Third adds "small difficulty," the difference lying in one being in the middle and upright, and the other not.

九四，噬乾胏，得金矢，利艱貞，吉。本義 “胏”，肉之帶骨者，與胾通。《周禮》，獄訟人鈞金束矢而後聽之。九四以剛居柔，得用刑之道，故有此象。言所噬愈堅而得聽訟之宜也，然必利於艱難正固則吉，戒占者宜如是也。

The fourth line statement says: "Biting dry meat with bones, obtaining copper and arrows, it is advantageous to remain firm in the right path amidst difficulty, resulting in auspiciousness." Zhu Xi's "Original Meaning" explains: "Fen" refers to meat still attached to the bone, and it is synonymous with "Zi." According to the "Rites of Zhou," those involved in litigation were required to first present one jun of copper and one bundle of arrows to the authorities before their case could be heard. The nine in the fourth position, with a yang line in a yin place, is strong yet flexible, deeply understanding the principles of applying punishment. Thus, there is such an image. This indicates that the harder the thing being bitten, the more one can obtain the proper legal procedures for resolving disputes; however, auspiciousness comes only when one remains firm in the right path amidst difficulty, serving as a warning to the person consulting the oracle to act accordingly.

程傳 九四居近君之位，當噬嗑之任者也。四已過中，是其間愈大而用刑愈深也，故云“噬乾胏”。“胏”，肉之有聯骨者。乾肉而兼骨，至堅難噬者也。噬至堅而“得金矢”，金取剛，矢取直，九四陽德剛直，為得剛直之道，雖用剛直之道，利在克艱其事，而貞固其守，則吉也。九四剛而明體，陽而居柔，剛明則傷於果，故戒以知難；居柔則守不固，故戒以堅貞。剛而不貞者有矣，凡失剛者，皆不貞也，在《噬嗑》四最為善。

Cheng Yi in Yichuan's Commentary on the Changes says: Nine in the Fourth is in a position close to the sovereign's, which is the position of a minister of great responsibility. The Fourth Line has already passed beyond the center of the Lower Trigram, indicating that the obstruction is greater and the punishment deeper, hence the phrase "Shi Gan Zou." "Zou" refers to meat with attached bones, which is both dry and has bones, making it the hardest to bite. Although it is difficult to bite such hard substance, it can "obtain the golden arrow." The golden arrow takes its strength from metal, symbolizing firmness, and the arrow takes its straightness, symbolizing integrity. Nine in the Fourth embodies the virtue of firmness and integrity, thus attaining the way of firmness and integrity. Although it follows the way of firmness and integrity, it is still beneficial to regard the task as difficult and to remain steadfast in uprightness, thus resulting in good fortune. Nine in the Fourth is yang and is located below the Upper Trigram Li, which represents brightness. It is also a yang line in a yin position: firmness combined with brightness may lead to rashness, so it is warned to be aware of difficulty. Being in a yin position also makes it easy to lose firmness, so it is warned to be steadfast. Those who are strong but fail to maintain uprightness exist; all who lose their firm virtue do so because they fail to maintain uprightness. In the hexagram Shi He, Nine in the Fourth is the best line.

集說 陸氏績曰：“金矢”者，剛直也。噬胏雖難，終得申其剛直也。王氏宗傳曰：以一卦言之，則九四頤中之物也，所以為強梗者也。以六爻旨之，則九四剛直之才也，所以去強梗者也。肉之附骨者謂之“胏”，而又乾焉，亦最難噬者也。然三之於“臘肉”則“遇毒”，而四之於“乾胏”，則無是患者，剛柔之才異也。

The collected interpretations cite Lu Ji's view: "A golden arrow" symbolizes strength and uprightness. Although it is hard to bite meat with bones, in the end, one can still promote the path of strength and uprightness. The collected interpretations also cite Wang Zongcheng's view: looking at the entire hexagram, the nine in the fourth line is the obstruction in the mouth, which is the thing causing strong obstruction; looking at the meaning of each line, the nine in the fourth line is a man of strength and uprightness, who is the one to remove the obstruction. The flesh attached to the bone is called "zou," and it is dried, making it the hardest to bite. However, the six in the third line bites "dried meat" and "meets poison," while the nine in the fourth line bites "dry flesh" without such misfortune. The difference lies in one being yin and the other yang, thus differing in ability.

邱氏富國曰：《噬嗑》唯四五兩爻，能盡治獄之道。《彖》以五之柔為主，故曰“柔得中而上行，雖不當位，利用獄也。”利用之言，獨歸之五，而他爻不與焉。爻以四之剛為主，故曰“噬於胏，得金矢，利艱貞，吉”。吉之言獨歸之四，而他爻謂之“無咎”也。主柔而言，以仁為治獄之本。主剛而言，以威為治獄之用。仁以寓其哀矜，威以懲其奸愚。剛柔迭用，畏愛兼施，治獄之道得矣。

Collected interpretations cite Qiu Fuguo's view: In the hexagram "噬嗑" (Crushing the Thorns), only the lines Nine in the Fourth and Six in the Fifth fully explain the principles of governing legal cases. The "Tu Cí" (Commentary on the Hexagram) takes the softness of the line Six in the Fifth as its main focus, saying "the softness attains the center and ascends, though it is not in the proper position, it is advantageous for legal cases" — the phrase "advantageous for legal cases" is attributed solely to the line Six in the Fifth, and the other lines do not participate. The "Yao Ci" (Line Statements), on the other hand, focus on the strength of the line Nine in the Fourth, saying "gnawing the soft part, obtaining a bronze arrow, advantageous to be cautious and firm, auspicious" — the conclusion "auspicious" is attributed solely to the line Nine in the Fourth, and the other lines at most mention that there will be no error. Taking softness as the main principle emphasizes compassion as the foundation of governing legal cases; taking strength as the main principle emphasizes severity as the method. Compassion is used to express sympathy and mercy, while severity is used to punish the wicked and the foolish. Alternating the use of strength and softness makes people both fearful and respectful, thus completing the principles of governing legal cases.

胡氏炳文曰：離為乾卦，故為“乾胏”。“臘肉”，肉藏骨，柔中有剛。六三柔居剛，故所噬如之。“乾胏”，骨連肉，剛中有柔，九四剛居柔，故所噬如之。三“遇毒”，所治之人不服也。四“得金矢”，其人服矣，然必艱難正固乃“無咎”。

Collective commentary cites Hu Bingwen's explanation: Li represents fire, which has the meaning of dryness, hence the image of "dry meat." "Lard" is meat containing bone, soft yet containing firmness, similar to the yao in the third line, which is a soft line in a strong position. What it bites is exactly similar. "Dry meat" is bone connected to meat, firm yet containing softness, similar to the yao in the fourth line, which is a strong line in a weak position. What it bites is also exactly similar. The third line "meeting poison" refers to the person being treated not following the treatment. The fourth line "obtaining a bronze arrow" refers to the person having already accepted the treatment, but still needs to hold firmly to the correct path amidst difficulties in order to avoid mistakes.

六五，噬乾肉，得黃金，貞厲，無咎。本義 “噬乾肉”，難於膚而易於臘胏者也。“黃”，中色。“金”，亦謂鈞金。六五柔順而中，以居尊位，用刑于人，人無不服，故有此象。然必“貞厲”乃得“無咎”，亦戒占者之辭也。

The Line Statement of the fifth line says: "Biting dry meat, obtaining gold, maintaining uprightness while being mindful of danger, there will be no calamity." Zhu Xi's "Benyi" explains: "Biting dry meat" is more difficult than biting tender flesh, yet easier than biting dried meat or dried flesh. "Yellow" is the central color among the five colors, and "gold" also refers to the one jin of copper paid as a deposit in litigation. The fifth line is flexible and resides in the center of the upper trigram, and is in the noble position of a ruler. Therefore, when dealing with people, there will be no不服 (discontent or resistance). However, one must maintain uprightness and always be mindful of danger in order to avoid mistakes. This is also a warning to the person consulting the oracle.

程傳 五在卦愈上而為“噬乾肉”，反易於四之“乾胏”者，五居尊位，乘在上之勢以刑于下，其勢易也，在卦將極矣，其為間甚大，非易嗑也，故為“噬乾肉”也。“得黃金”，“黃”，中色，“金”，剛物。五居中為得中道，處剛而四輔以剛，“得黃金”也。五無應而四居大臣之位，得其助也。“貞厲無咎”，六五雖處中剛，然實柔體，故戒以必正固而懷危厲，則得無咎也。以柔居尊，而當噬嗑之時，豈可不貞固而懷危懼哉？

Cheng Yi in Yichuan's Commentary on the Changes says: The line six in the fifth is in a higher position within the hexagram, yet it says 'to bite dry meat,' which is easier than the line nine in the fourth's 'to bite the tendon,' because line six in the fifth holds the position of honor and can use its superior position to punish those below, and the situation is naturally favorable. However, this line is already close to the extreme of the entire hexagram, and the obstruction is very great, so it is not easy to bite through. Therefore, it only says 'to bite dry meat.' The 'golden' in 'to obtain golden' refers to the color of the center, and gold is a hard substance; line six in the fifth is in the center of the upper trigram, thus obtaining the middle path, and it is in a yang position with line nine in the fourth providing support with its strong virtue, which is called 'to obtain golden.' Line six in the fifth originally has no corresponding line, but line nine in the fourth is in the position of a minister, so it can receive his assistance. As for 'to be firm and cautious without blame,' although line six in the fifth is in the center and in a yang position, its essence is still that of a yin line, so it is warned to hold fast to the correct path and always remain cautious, in order to avoid mistakes. With a weak nature in a position of honor, and at a time when it needs to bite through an obstruction, how can it not hold fast to the correct path and remain cautious?

集說 《朱子語類》：問：九四“利艱貞”，六五“貞厲”，皆有艱難正固危懼之意，故皆為戒占者之辭。曰：亦是爻中元自有此道理，大抵才是治人，彼必為敵，不是易事，故雖是時位卦德，得用刑之宜，亦須以艱難正固處之。

Collected Commentaries cite Zhu Xi's Sayings: Someone asked, the fourth line says "advantageous to be persevering in uprightness" and the fifth line says "uprightness with danger," both containing the meanings of difficulty, uprightness, and fear. So they are both warnings to the person consulting the oracle, right? Zhu Xi answered: This is originally a principle contained in the line changes. Generally speaking, whenever you deal with others, the other party will certainly be your enemy, and it is never an easy matter. Therefore, even if the timing, position, and the virtue of the hexagram are all appropriate, and the use of punishment is just, one still needs to approach it with a difficult yet upright attitude.

李氏過曰：九四以剛噬，六五以柔噬。以剛噬者，有司執法之分；以柔噬者，人君不忍之仁也。胡氏炳文曰：“噬膚”“噬臘肉”“噬乾胏”，一節難於一節。六五“噬乾肉”則易矣，五君位也，以柔居剛，柔而得中，用獄之道也，何難之有？訟則出矢，獄則出金。訟為小，獄為大。四於訟獄兼得，大小兼理之也，五君也，非大獄不敢以聞，《書》所謂罔攸兼於庶獄是也。

Collective commentary cites Li Guo's saying: Nine in the Fourth uses strength to bite, while Six in the Fifth uses gentleness to bite. Using strength to bite is the duty of officials to enforce the law; using gentleness to bite is the compassion of the sovereign who cannot bear harshness. Collective commentary also cites Hu Bingwen's saying: "Biting flesh," "Biting dried meat," and "Biting dry sinew" become progressively more difficult; however, when reaching Six in the Fifth "Biting dry meat" becomes easier, because Five is the sovereign's position. A yao of gentleness occupies a position of strength, and being gentle yet maintaining the center is exactly the way of using the prison system, so what difficulty remains? According to the "Rites of Zhou," disputes among the people required the offering of a bundle of arrows, while serious criminal cases required the offering of a measure of copper. Disputes are minor matters, while criminal cases are major. Nine in the Fourth handles both disputes and criminal cases, dealing with both minor and major matters at once; Six in the Fifth is the sovereign, and he does not dare to report major criminal cases. The "Book of Documents" says "no one is to handle the minor cases of the people," which means exactly this.

谷氏家傑曰：四先“艱”而後“貞”者，先以艱難存心，而後出入罔不得其正，此獄未成之前，詳審之法，人臣以執法為道也。五先“貞”而後“厲”者，雖出入無不得正，而猶以危厲惕其心，此獄既成之後，欽恤之仁，人君以好生為德也。

Collective commentary cites Gu Jiajie's explanation: Nine in the Fourth first mentions "difficulty" then "uprightness," meaning first considering the matter as difficult and keeping it in mind, then measuring the punishment with care, ensuring it conforms to the right path. This is the method of careful examination and cautious consideration before a case is decided, and the duty of a minister is to enforce strict law. Six in the Fifth first mentions "uprightness" then "danger," meaning although the punishment conforms to the right path, one still remains vigilant and cautious, which is the compassionate heart of respect and mercy after a case has been decided. The duty of a ruler is to cherish life as a virtue.

上九，何校滅耳，凶。程傳 上過乎尊位，無位者也，故為受刑者。居卦之終，是其間大，噬之極也。《繫辭》所謂“惡積而不可掩，罪大而不可解”者也。故“何校”而滅其耳，“凶”可知矣。“何”，負也。謂在頸也。

The line statement of the Upper Ninth line says: carrying a heavy枷 on the shoulders and neck, covering the ears, resulting in danger. Cheng Yi's Yichuan Commentary on the Changes says: the Upper Ninth line has surpassed the noble fifth position and is a person without an official position, thus belonging to the category of being punished. It is located at the end of the entire hexagram, indicating that the obstruction has become great, and the matter of joining has reached its extreme, which is the state described in the Zhou Changes' Great Treatise as "evil has accumulated to the point of being unavoidable, and great guilt has reached a point of being unsolvable." Therefore, one must carry a heavy枷 on the neck, with the ears covered, and the danger is evident. "He" refers to bearing a burden, meaning the枷 is placed on the neck.

集說 郭氏雍曰：初上“滅”字，或以為刑，獨孔氏訓沒。“屨校”，桎其足，桎大而滅趾。“何校”，械其首，械大而沒耳也。或以滅耳為刵，滅鼻為劓，滅趾為剕，《書》注劓刵輕刑，《呂刑》剕闢為重，故漢斬趾同於棄市。方初九小刑，固不當斷趾。上九罪大，復不當輕刑。以是知三者言滅，皆非刑也。

Collective commentary cites Guo Yong's view: the character "灭" in the two places of "Chu Ji" and "Shang Ji" has been interpreted by some as referring to physical punishment, but Kong Yingda explains it as meaning "to cover up." "Ju Jiao" refers to a punishment device on the feet, which, being large, covers the toes; "He Jiao" refers to a punishment device on the head and neck, which, being large, covers the ears. Some have interpreted "Mie Er" as the punishment of cutting off the ears, "Mie Bi" as the punishment of cutting off the nose, and "Mie Zhi" as the punishment of amputating the feet. However, the commentary on the Book of Documents states that the punishments of cutting off the nose and ears are considered light, while the Book of Lu Xing classifies amputation as a severe punishment. Therefore, in the Han dynasty, the punishment of cutting off the feet was considered equivalent to execution by decapitation. "Chu Ji" refers to a minor punishment, which should not involve cutting off the toes; "Shang Ji" refers to a serious crime, which should not be punished with a light penalty. From this, it can be concluded that the use of "灭" in these three instances does not refer to physical punishment.

總論李氏過曰；以六爻之位言之，五君位也，為治獄之主。四大臣位也，為治獄之卿。三二又其下也，為治獄之吏。

In summary, Li Guo said: In terms of the positions of the six lines, the fifth line is the position of the sovereign, who is the master of administering justice; the fourth line is the position of the minister, who is in charge of criminal cases; the third and second lines are below them, representing the officials who handle specific legal cases. From top to bottom, the entire hexagram clearly outlines a hierarchy of roles in hearing cases and making judgments.

程傳 《賁序卦》：“嗑者合也，物不可以苟合而巳，故受之以賁，賁者飾也。”物之合則必有文，文乃飾也。如人之合聚，則有威儀上下。物之合聚，則有次序行列。合則必有文也，《賁》所以次《噬嗑》也。為卦山下有火，山者草木百物之所聚也，下有火則照見其上，草木品彙，皆被其光彩，有賁飾之象，故為《賁》也。

Cheng Yi in Yichuan's Commentary on the Changes says: The "Sequence of Hexagrams" of the Hexagram Bi states: "Khe is to combine; things cannot be combined carelessly, hence it is followed by Bi, which means ornamentation." When things come together, there must be ornamentation, and ornamentation is the act of embellishment. For example, when people gather together, there must be propriety and distinctions of rank; when objects gather together, there must be order and arrangement. Whenever things come together, there must be ornamentation, hence the Hexagram Bi comes after Khe. In terms of the structure of the hexagram, it is mountain beneath fire: the mountain is the place where grass and trees and all things gather; fire beneath the mountain, the light reaches the mountain top, and all kinds of grass and trees are adorned with brilliance, which is exactly the image of ornamentation, hence the hexagram is named Bi.

賁亨，小利有攸往。本義 賁，飾也。卦自《損》來者，柔自三來而文二，剛自二上而文三。自《既濟》而來者，柔自上來而文五，剛自五上而文上。又內離而外艮，有文明而各得其分之象，故為《賁》。占者以其柔來文剛，陽得陰助。而離明於內，故為“亨”。以其剛上文柔，而艮止於外，故“小利有攸往”。

The Hexagram Statement of 《Bén》 says: Smooth, slightly favorable for going forward. Zhu Xi's 《Ben Yi》 explains: Bén means adornment. In terms of 'hexagram transformation,' this hexagram may come from 《Shen》, where a yao of yin moves from the third position down to adorn the second position, and a yao of yang moves from the second position up to adorn the third position; or it may come from 《Ji Ji》, where a yao of yin moves from the upper position down to adorn the fifth position, and a yao of yang moves from the fifth position up to adorn the upper position. Looking at the hexagram's virtue, the inner trigram is Li (Fire) and the outer trigram is Gen (Mountain), symbolizing brightness with ornamentation and each maintaining its proper place, hence the name 《Bén》. For those consulting the hexagram, because a yin yao adorns a yang yao, and yang receives the support of yin, along with the brightness of Li in the inner trigram, it is judged as 'smooth.' However, since a yang yao adorns a yin yao, and Gen (Mountain) stops at the outer trigram, it is only 'slightly favorable for going forward.'

程傳 物有飾而後能亨，故曰無本不立，無文不行，有實而加飾，則可以“亨”矣。文飾之道，可增其光彩，故能小利於進也。

Cheng Yi in Yichuan's Commentary on the Changes says: Things must be adorned before they can be smooth and unimpeded. Therefore, the old saying states: Without a foundation, one cannot stand; without ornamentation, one cannot go forward. When there is substance and it is further adorned, then "hen" is achieved. The art of adornment adds brilliance, so there is slight advantage in advancement, and that is all.

集說 王氏申子曰：徒質則不能亨，質而有文以加飾之，則可“亨”，故曰“賁亨”。然文盛則實必衰，苟專尚文以往則流，故曰“小利有攸往”。小者，謂不可太過以滅其質也。

Collective commentary cites Wang Shenzi's explanation: having only simplicity and honesty but no refinement and elegance, one cannot achieve success; having substance and adding refinement to embellish it, one can achieve 'communication' or success, so the hexagram statement says 'The Auspiciousness of Ornamentation'. However, if refinement becomes excessive, the substance will inevitably diminish. If one proceeds solely by emphasizing ornamentation, it will lead to superficiality, hence it says 'small benefit in going somewhere'. The term 'small' refers to not going to extremes, to avoid obscuring the essence.

粱氏寅曰：賁者，文飾之道也。有質而加之文，斯可“亨”矣。朝廷文之以儀制而亨焉，賓主文之以禮貌而亨焉，家人文之以倫序而亨焉，官府文之以教令而亨焉。推之事物，凡有質者，無不待於文也，文則無不亨也。然既亨矣，而曰：“小利有攸往”，何也？文飾之道，但加之文彩耳，非能變其實也。故文之過盛，非所利也。但小利於有往而已矣。世之不知本者，或忘其當務之急，而屑屑焉於文飾，雖欲其亨，亦安得而亭乎？

Collecting sayings cites Liang Yin's view: "Beren" refers to the way of ornamentation. With substance and embellishment, one can achieve success. The court uses ceremonial regulations to embellish, thus achieving success; host and guest use courtesy to embellish, thus achieving success; a family uses ethical order to embellish, thus achieving success; an official office uses political teachings and commands to embellish, thus achieving success. Extending this to all things, wherever there is substance, there is no failure to rely on embellishment, and where there is embellishment, there is no failure to achieve success. Since it has already achieved success, why does it say "small benefit in going forward"? Because the way of ornamentation is merely adding a layer of embellishment, which cannot change the essence of things. Therefore, excessive embellishment is not beneficial, and one can only say there is slight benefit in moving forward. In the world, those who do not understand the root may sometimes forget the urgent matters, being overly concerned with external embellishment. Even if they wish to achieve success, how could they ever achieve it? (The last character in the original text is mistakenly written as "ting," it should be "hen.")

張氏振淵曰：離德文明莫掩，則無徑情直行之弊，行之可通，故“亨”。艮德止而

Collected Commentaries cite Zhang Zhenyuan's view: The virtue of Li is civilizing and cannot be concealed; with it, there is no fault of reckless action, so conduct becomes smooth and unimpeded, hence the judgment 'Qing' (smooth). As for Gen, its virtue is to stop and remain still—here the original text is missing, and Zhang's discussion of the latter part of Gen's virtue is incomplete.

初九，賁其趾，舍車而徒。本義 剛德明本，自賁於下，為舍非道之車，而安於徒步之象，占者自處當如是也。

The line statement for the initial nine says: "He decorates his toes, preferring to walk rather than use a carriage." Zhu Xi's "Ben Yi" explains: The initial nine, possessing the virtue of yang strength, clearly understands the fundamental principles and remains in a lower position, focusing on self-cultivation. Therefore, there is an image of abandoning the carriage, which is not in accordance with the Way, and choosing to walk with contentment. Those who seek divination should also act in this manner in their conduct.

程傳 初九以陽剛居明體而處下，君子有剛明之德而在下者也。君子在無位之地，無所施於天下，唯自賁飾其所行而已。趾取在下而所以行也。君子修飾之道，正其所行，守節處義，其行不苟，義或不當，則舍車輿而寧徒行，眾人之所羞，而君子以為賁也。

Cheng Yi in Yichuan's Commentary on the Changes says: The initial yang line is located at the very bottom within the trigram of fire, symbolizing a gentleman with strong and upright virtue who is in a low position. A gentleman in a position without official rank cannot serve the world, so he can only cultivate his conduct. The term "toe" is used as a symbol because the foot is at the lowest part and is the basis for movement. The way of cultivating oneself for a gentleman is to maintain proper conduct, hold fast to moral principles, and abide by righteousness, never acting carelessly. If something is not in accordance with righteousness, he would rather walk on foot than ride in a carriage. To others this may seem shameful, but to the gentleman it is the finest adornment.

“舍車而徒”之義，兼於比應取之。初比二而應四，應四正也，與二非正也。九之剛明守義，不近與於二，而遠應於四，舍易而從難，如舍車而徒行也。守節義，君子之賁也。是故君子所賁，世俗所羞；世俗所貴；君子所賤。以車徒為言者，因趾與行為義也。

Cheng Yi continued to say: The meaning of "abandoning the carriage and walking on foot" also needs to be considered from the aspects of "comparison" and "correspondence." The initial yang line is closely adjacent to the second yin line but corresponds to the fourth yin line. Corresponding to the fourth line is appropriate, while being closely attached to the second line is not. The initial yang line is bright and capable of upholding righteousness, and it refuses to be closely attached to the second line, instead going far to correspond with the fourth line. This is abandoning the easy for the difficult, just like abandoning the carriage and walking on foot. Upholding virtue and righteousness is the ornamentation of the gentleman. Therefore, the ornamentation that the gentleman values is precisely what the world considers shameful; what the world values is precisely what the gentleman despises. The line statement uses the metaphor of a carriage and walking to establish its meaning based on "toes" and movement.

六二，賁其須。本義 二以陰柔居中正，三以陽剛而得正，皆無應與，故二附三而動，有賁須之象。占者宜從上之陽剛而動也。

The Line Statement of the Second Line says: "He adorns his beard." Zhu Xi's "Original Meaning" explains: The Second Line, being a Yin and flexible line, is in the center of the Lower Trigram and is in the correct position. The Third Line, being a Yang and strong line, is also in the correct position. Both lines do not have corresponding lines, so the Second Line can only move in conjunction with the Third Line, like a beard moving with the chin. This is the image of "adorned beard." Those who consult the oracle should follow the movement of the superior Yang line.

程傳 卦之為《賁》，雖由兩爻之變，而文明之義為重，二實賁之主也，故主言賁之道。飾於物者，不能大變其質也，因其質而加飾耳，故取須義。“須”，隨頤而動者也，動止唯繫於所附，猶善惡不由於賁也。二之文明，唯為賁飾，善惡則繫其質也。

Cheng Yi in Yichuan's Commentary on the Changes says: This hexagram becomes the Hexagram of Ornamentation because although it arises from the mutual exchange of yao of yin and yang, the meaning of civilization is most important. The Second line is actually the main yao in forming the hexagram, so the discussion of ornamentation mainly focuses on it. To embellish something does not greatly change its essence, but only embellishes it according to its nature. Therefore, the meaning is taken from "mustache." "Mustache" is something that moves with the chin, its movement or stillness depends entirely on where it is attached. Just as good and evil do not depend on ornamentation. The Second line has the virtue of civilization, and what it can do is only embellishment. Ultimately, good and evil still depend on the essence.

集說 王氏弼曰：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，故曰“賁其須”。朱氏震曰：毛在頤曰“須”，在口曰“髭”，在頰曰“髯”。三至上有《頤》體，二在頤下，須之象。二三剛柔相賁，“賁其須”也。夫文不虛生，須生於頤，須所以賁其頤也。

The collected interpretations cite Wang Bi's view: Six in the Second is in the proper position but has no corresponding line, and Nine in the Third also has no corresponding line. The two lines have no corresponding lines but are adjacent to each other, indicating a relationship of closeness and mutual harmony. The beard grows upward, so it is said "Beren xu" (adorned beard). The collected interpretations also cite Zhu Zhen's view: hair growing on the lower jaw is called "xu" (beard), hair on the lips is called "zi" (mustache), and hair on the cheeks is called "ran" (sideburns). From the Third Line to the Top Line forms the structure of the Hexagram of Nourishment. Six in the Second is below the lower jaw, which corresponds to the image of the beard. The Second and Third lines, with their yin and yang, mutually adorn each other, hence "Beren xu." Ornamentation does not arise from nowhere; the beard grows on the face, and the beard is used to adorn the face.

俞氏琰曰：二無應而比三，三亦無應而比二，故與之相賁，賁以柔來文剛故亨。文當從質，非質則不能自飾。陰必從陽，非陽則不能自進。六二純柔，必待九三之動而後動，故曰“賁其須”。蔣氏悌生曰：六以二居中，故有賁須之象。須於人身，無損益於軀體，但可為儀表之飾。周旋揖讓，進退低昂，皆隨面貌而動，使人儀舉者文采容止可觀，故《象》曰“與上興也”。

The collected interpretations cite Yu Yan's view: Six in the Second has no corresponding line and is close to Nine in the Third, while Nine in the Third also has no corresponding line and is close to Six in the Second, so the two lines complement each other. This complementation is the soft line adorning the hard, thus achieving smoothness. Ornamentation should follow the nature of the material; without material, there can be no self-decoration. Yin must follow Yang; without Yang, Yin cannot advance on its own. Six in the Second is entirely a soft line, and must wait for Nine in the Third to move before it can move, hence the phrase "Bén qí xū" (adorn the mustache). The collected interpretations also cite Jiang Tisheng's view: Yin in the Second position is in the center, thus symbolizing the adornment of the mustache. The mustache grows on the body, not adding or subtracting from the body itself, but serving only as an adornment for appearance. Bowing, greeting, advancing, retreating, bowing, and raising the head all follow the expression of the face, making one's behavior and appearance refined and observable, hence the small commentary says "With the superior line, it rises."

何氏楷曰：須陰血之形，而，柔所以文剛者。然陰柔不能自動，必附麗於陽，如須雖有美，必附而於頤也。大抵剛為質，柔為文。文不附質，焉得為文？故二必“賁其須”以從三，五必“賁于丘園”以從上。聖人右質左文之意，於此可見。

Collecting interpretations cite He Kai's view: whiskers are formed from condensed yin blood, and softness is used to embellish hardness. However, yin softness cannot act on its own and must attach to yang hardness, just as whiskers, though beautiful, must be attached to the chin. In general, hardness is the substance, and softness is the ornament; how can ornament be considered ornament if it is not attached to the substance? Therefore, line six in the second position must "adorn its whiskers" to follow line nine in the third, and line six in the fifth position must "adorn the hillside garden" to follow line nine at the top. The intent of the sage to value substance over ornament is evident here.

九三，賁如濡如，永貞吉。本義 一陽居二陰之間，得其賁而潤澤者也，然不可溺於所安，故有“永貞”之戒。

The line statement of the third line says: "The appearance is brilliant and lustrous, enduring in uprightness brings good fortune." Zhu Xi's "Ben Yi" explains: The yang line at the third position is sandwiched between the yin lines at the second and fourth positions, thus appearing adorned and moist; however, one should not become addicted to this comfort, hence the line statement adds the warning "enduring uprightness."

程傳 三處文明之極，與二四二陰間處相賁，賁之盛者也。故云“賁如”。“如”，辭助也。賁飾之盛，光彩潤澤，故云“濡如”。光彩之盛，則有潤澤。《詩》云：麀鹿濯

Cheng Yi in Yichuan's Commentary on the Changes says: Nine in the Third is located at the top of the lower trigram Li, which represents brightness. It is sandwiched between the two yao Six in the Second and Six in the Fourth, which are yin lines, and thus is the yao that achieves the most elaborate ornamentation. Therefore, it is said 'Beren' meaning 'ornamentation like a fine pattern.' 'Ru' here is merely a particle for speech. When ornamentation reaches its peak, it becomes radiant and moist, hence 'Ruru' meaning 'radiant and moist.' When radiance is abundant, it naturally shows moisture. The Book of Poetry says 'Ox deer with glossy coats' — the original text here is missing some words, and Cheng's quotation from the Book of Poetry and the following remarks are incomplete.

集說 胡氏炳文曰；互坎有濡義，亦有陷義，既末濟濡首濡尾，濡而陷者也。九三非不貞也，能永其貞，則二陰於我為潤澤之濡，我於彼不為陷溺之濡矣。俞氏琰曰：九三處六二六四之間，故曰“賁如濡如”，文過則質喪，質喪則文弊，要當永久以剛正之德固守則“吉”。

The collected interpretations cite Hu Bingwen's saying: In this hexagram, the second to fourth lines mutually form the trigram Kan, which has the meaning of moistening and also the meaning of being submerged; the hexagrams Ji Ji and Wei Ji both mention "moistening the head" and "moistening the tail," meaning being wet and sinking into it. The line nine in the third position is not necessarily unable to maintain the correct position; as long as it can hold firmly to the correct path for a long time, then the two yin lines above and below will be moistening and nourishing to me, and I will not become submerged by this moistening. The collected interpretations also cite Yu Yan's saying: The line nine in the third position is between the line six in the second and the line six in the fourth, hence it is said "Beren ru er." Excessive ornamentation leads to the loss of substance, and the loss of substance leads to the decline of ornamentation, so one must maintain a long-term adherence to a strong and upright virtue in order to achieve good fortune.

潘氏士藻曰：三本剛正，特慮其為二陰所陷溺，未免有滅質之患，故有“永貞”之戒。何氏楷曰：以一剛介二柔之間，賁之盛者也。曰“濡如”者，猶《詩》言六轡如濡，謂所飾之文采鮮澤也。然受物之飾，恐為物溺，故戒之曰“永貞吉”。長守其陽剛之正，而不為陰柔所溺，則不至以文滅質矣。

The collected interpretations cite Pan Shizao's view: the third line of nine is originally strong and upright, but it is worried that it may be trapped by the two yin lines above and below, leading to the danger of being overwhelmed by ornamentation and losing its true quality. Therefore, there is the warning "permanently uphold uprightness." The collected interpretations also cite He Kai's view: a single strong line sandwiched between two weak lines is the time when ornamentation is most prominent. The term "ruru" is like the "six reins are moist" in the Book of Poetry, describing the brightness and moistness of the added ornamentation. However, receiving external embellishment is dangerous because one might be overwhelmed by external things, so it warns to "permanently uphold uprightness": by maintaining the enduring strength of yang and not being submerged by yin, one will not lose the essence due to ornamentation.

六四，賁如皤如，白馬翰如，匪寇婚媾。本義 “皤”，白也。馬，人所乘，人白則馬亦白矣。四與初相賁者，乃為九三所隔而不得遂，故“皤如”。而其往求之心，如飛翰之疾也，然九三剛正，非為寇者也，乃求婚媾耳，故其象如此。

The Line Statement of the Fourth Line says: At the time of ornamentation, there is a pure white appearance; a white horse gallops swiftly, and what comes is not a strong enemy, but a suitor. Zhu Xi's "Benyi" explains: "Pó" means white. The horse is what a person rides, so if the person is entirely white, the horse is also white. The Sixth Line at the Fourth position originally interacts with the First Nine to adorn each other, but is separated by the Nine in the Third and thus cannot achieve its purpose, hence appearing white. Its eagerness to seek union is swift, like the wings of a flying bird. However, the Nine in the Third is strong and upright, not a robber, but also seeking union, hence the image of the line is as such.

程傳 四與初為正應，相賁者也。本當“賁如”，而為三所隔，故不獲相賁而“皤如”。“皤”，白也，未獲賁也。馬，在下而動者也。未獲相賁，故云“白馬”。其從正應之志如飛，故云“翰如”。匪為九三之寇仇所隔，則婚媾遂其相親矣。己之所乘，與動於下者，馬之象也。初四正應，終必獲親，第始為其間隔耳。

Cheng Yi in Yichuan's Commentary on the Changes says: Six in the Fourth and Nine at the Beginning are a pair that correspond properly. They should mutually embellish each other. Originally it should be 'Beren' (like a decorated horse), but it is blocked by Nine in the Third, so they cannot embellish each other and thus appear as 'Poran' (like a white horse). 'Poro' means white, indicating that it has not yet been embellished. A horse is something that runs below; because it has not yet been embellished, it is called 'White Horse'. It follows the aspirations of the properly corresponding line with speed like flying, hence 'Hanren' (like flying). If it were not blocked by Nine in the Third, this marriage would have already fulfilled the mutual affection between the two. The one that is ridden and also runs below is precisely the image of a horse. Originally, Nine at the Beginning and Six in the Fourth are properly corresponding, and in the end they will surely be close to each other, but they were temporarily blocked at the beginning.

集說《朱子語類》云：六四“白馬翰如”，言此爻無所賁飾，其馬亦白也，言無飾之象如此。胡氏炳文曰：《屯》二應五，下求上也，不可以急。《賁》四應初，上求下也，不可以緩。

Collected Commentaries cite Master Zhu's Sayings: "White horse galloping" in the fourth line refers to this line having no embellishment, even the horse is white, used to describe a state of being unadorned. Collected Commentaries also cite Hu Bingwen's view: In the hexagram Zun, the second line responds to the fifth line, representing someone below seeking someone above, which should not be done too hastily; in the hexagram Ben, the fourth line responds to the first line, representing someone above seeking someone below, which should not be delayed.

俞氏琰曰：髮白為“皤”，馬白為“翰”。《禮記》云：商人尚白，戎事乘翰。鄭氏注云：翰，馬白色也。四當賁道之變，文返於質，故其象如此。梁氏寅曰：六四在離明之外，為艮止之始，乃賁之盛極，而當反質素之時也，故云“賁如皤如”。大初之舍車，為在下而無所乘故也，四在九三之上，則有所乘矣，故云“白馬翰如”。人既質素，則馬亦白也。

The collected interpretations cite Yu Yan's statement: white hair is called "pan," and white horses are called "han." The "Book of Rites" says that the Shang people revered white color, and when they went to war they rode white horses; Zheng Xuan's commentary explains that "han" refers to the white color of a horse. The line six in the fourth is at the turning point of the way of ornamentation, returning from refinement to substance, hence the line's image. The collected interpretations also cite Liang Yin's statement: line six in the fourth is already beyond the brightness of li (fire), marking the beginning of the mountain (gen) stopping, which is the time when ornamentation reaches its peak and should return to simplicity, hence the statement "Beren pan ren." The reason why initial nine "abandons the carriage" is because it is at the very bottom and has no carriage to ride; line six in the fourth is above nine in the third and thus has a carriage, hence the statement "white horse han ren." When a person is simple in appearance, the horse is also white.

蘇氏濬曰：六四一爻，當以白賁之義推之，四與初相賁者也，以實心而求於初，不為虛飾，初曰賁趾，四門“皤如”，初曰“舍車”，四日“白馬”，同一白賁之風而已。

Collected Commentaries cite Su Jun's explanation: the fourth line, "Six in the Fourth," should be interpreted using the meaning of "White Fineness" from the top line, "Nine at the Top." The fourth line and the first line complement each other in their ornamentation, seeking the first line with sincere intent rather than artificial embellishment. The first line says "ornamenting the toes," while the fourth line says "white as jade"; the first line says "abandoning the carriage," while the fourth line says "white horse"—both belong to the same style of simple white ornamentation (the text mentions "four gates" and "four days," but the original should read "four says").

案 《程傳》沿《註疏》之說，《本義》又沿《程傳》之說，皆以為初四相賁而為三所隔，故末得其賁而皤然也。然《朱子語類》以無飾言之，則已自改其說矣，故以後諸儒，皆以皤白為崇素返質之義，實於卦意為合。又案《易》中凡重言如者，皆兩端不安之辭，故“屯如邅如”者，欲進而未徑進也。

Li Guangdi remarked: The Cheng Transmission follows the interpretation of Wang Bi's annotations and Kong Yingda's commentary, and the "Ben Yi" also follows the Cheng Transmission, all asserting that the line Initial Nine and the line Six in the Fourth should have mutually adorned each other, but were blocked by the line Nine in the Third, so they could not achieve adornment and thus appeared white and unadorned. However, in the "Zhu Zi Yu Le," Zhu Xi uses the idea of being unadorned to explain it, and Zhu Xi himself had already corrected the old interpretation; therefore, later scholars all understood "po bai" as meaning to value simplicity and return to the original truth, which is more in line with the meaning of the primary hexagram. Furthermore, it is noted that in the Zhou Yi, whenever the character "ru" is used repeatedly, it indicates a situation of being unsettled at both ends and uncertain about advancing or retreating, so the Zun hexagram says "Zun ru zhan ru," indicating a desire to advance but being unable to proceed directly.

六五，賁于丘園，束帛戔戔，吝，終吉。本義 六五柔中為賁之主，敦本尚實，得賁之道，故有“丘園”之象。然陰性吝嗇，故有“束帛戔戔”之象。“束帛”，薄物；“戔戔”，淺小之意。人而如此，雖可羞吝，然禮奢寧儉，故得“終占”。

Line 65 (Six in the Fifth) says: "Applying ornamentation to hills and gardens, a bundle of silk is meager, though appearing humble, ultimately brings good fortune." Zhu Xi's "Benyi" explains: "Line 65 is a yin line that is gentle and proper in the center, being the main line for achieving ornamentation. It is earnest and grounded, valuing substance, and deeply understands the way of ornamentation, hence the image of 'hills and gardens.' However, the nature of yin is inclined toward stinginess, hence the image of 'a bundle of silk that is meager.' 'Bundle of silk' refers to something slight, and '戋戋' means shallow or small. Though such actions appear humble and unimpressive, performing rituals with frugality is better than extravagance, so ultimately it brings good fortune." (The last two characters in the original text read '终占,' which is likely a mistake for '终吉.')

程傳 六五以陰柔之質，密比於上九剛陽之賢，陰比於陽，復無所繫應，從之者也，受《賁》於上九也。自古設險守國，故城壘多依丘阪。“丘”，謂在外而近且高者。園圃之地，最近城邑，亦在外而近者。“丘園”，謂在外而近者，指上九也。六五雖居君位，而陰柔之才，不足自守，與上之剛陽相比而志從焉，獲賁於外比之賢，“賁于丘園”也。

Cheng Yi in Yichuan's Commentary on the Changes says: Six in the Fifth, with her gentle and yielding nature, is closely adjacent to Nine at the Top, a yang and strong virtuous person. Yin is close to Yang, and since she has no corresponding line to connect with, she can only follow Nine at the Top and receive refinement from him. Since ancient times, dangerous places have been set up to guard the country, and fortifications are often built on hills and slopes. Therefore, "qiu" refers to a place outside the city that is nearby and elevated. Garden and orchard lands are closest to the city, also being outside yet near. "Qiu yuan" refers to those that are outside yet near, which is precisely referring to Nine at the Top. Although Six in the Fifth holds the position of a ruler, she is of gentle and yielding nature, insufficient to guard herself. She is adjacent to the yang and strong line above and follows its aspirations, obtaining refinement from the nearby virtuous person. This is called "Beren yu qiu yuan."

若能受賁於上九，受其裁制，如“束帛”而“戔戔”，則雖其柔弱不能自為，為可吝少，然能從於人，成賁之功，終獲其吉也。“戔戔”，翦裁分裂之狀。帛未用則束之，故謂之“束帛”。及其制為衣服，必翦裁分裂戔戔然。“束帛”，喻六五本質。“戔戔”，謂受人翦制而成用也。其資於人與《蒙》同，而《蒙》不言吝者，蓋“童蒙”而賴於人，乃其宜也；非童幼而資賁於人，為可吝耳。然享其功，終為吉也。

Cheng Yi continued to say: If the sixth line in the fifth position can accept the embellishment from the top nine, and allow it to be arranged, just like a bundle of silk cloth being cut into pieces, then although it is weak and unable to stand on its own, which is somewhat regrettable, it can still follow others and achieve the function of embellishment, ultimately attaining good fortune. "Zhan zhan" refers to the state of being cut and divided. Silk cloth is tied up in a bundle when it is not yet used, hence called "shu bo"; when it is to be made into clothes, it must be cut and divided into bits and pieces. "Shu bo" symbolizes the nature of the sixth line in the fifth position, while "zhan zhan" describes the transformation into a useful object through being cut and processed by others. It relies on people, which is similar to the "Meng" hexagram. The "Meng" hexagram does not say "li" (regret), because "tong meng" (childish ignorance) relying on others is natural. However, the sixth line in the fifth position is not a child yet depends on others for embellishment, hence it appears regrettable. Nevertheless, it has achieved success and is ultimately auspicious.

集說 《朱子語類》：問：“賁于丘園”，安定作敦本說。曰：某之意正要如此。或以“戔戔”為盛多之貌，非也。“戔戔”者淺小之意，所以下文云“吝終吉”。吝者雖不好看，然終卻吉。

Collected Commentaries cite The Words of Master Zhu: Someone asked, "The phrase 'Bén in the country retreat' — Hu Yuan (Master of the Stable and Peaceful) interpreted it as cultivating sincerity and solidity at the root, is that correct?" Master Zhu replied: My view is exactly the same. Some people interpret 'jiān jiān' as meaning abundant and numerous, which is incorrect. 'Jiān jiān' means shallow and small, so the following text says 'lìn zhōng jí' — although frugality and simplicity may not look prosperous, in the end it is auspicious.

又云：“賁于丘園。束帛戔戔”，是個務農尚儉。“戔戔”，是狹小不足之意。以字義考之，從水則為淺，從貝則為賤，從金則為錢。六五居尊位，卻如此敦本尚儉，便似吝嗇。如衛文公、漢文帝雖是“吝”，卻“終吉”，此在《賁》卦有反本之意。

Zhu Xi also said: "Beren yu qiuyuan, shu bo jian jian," which refers to valuing agriculture and upholding frugality. "Jian jian" means narrow and insufficient; examining the character, when "jian" is combined with water it becomes "qian" (shallow), with shell it becomes "jian" (cheap), and with gold it becomes "qian" (money), all implying smallness and scarcity. The line "Six in the Fifth" holds a high position yet practices diligence in fundamentals and frugality, which seems like stinginess. For example, Wei Wen Gong and Han Wen Di, although known for their simple and frugal ways, ended up with good outcomes; this contains the meaning of returning to the root in the "Beren" hexagram.

問：六五是在艮體，故安止於丘園，而不復外賁之象。曰：亦是上比於九，漸漸到極處。若一向賁飾去，亦自不好，須是收斂方得。

Another person asked: Since the line six in the fifth is within the trigram Gen (Mountain), it remains settled in hills and gardens, not seeking external embellishment. Is this the meaning? Zhu Xi answered: Also because it is in harmony with the line nine at the top, the way of embellishment is gradually reaching its limit. If one continues to embellish endlessly, it would not be good, and one must instead restrain oneself.

胡氏炳文曰：不賁於市朝，而“賁于丘園”，敦本也。“束帛戔戔”，尚實也。潘氏士藻曰：五居中履尊，下無應與，而上比文柔之剛，得止之義，以成賁之道，故有“賁于丘園”之象。

Collective commentary cites Hu Bingwen's view: not applying ornamentation to the marketplace or court, but to hills and gardens, this emphasizes sincerity and the fundamental principles; "bundles of silk are meager," indicating a preference for substance. Collective commentary also cites Pan Shizao's view: the sixth line in the fifth position is in the center of the upper trigram and occupies a position of honor, but there is no corresponding line below. However, it is in harmony with the gentle yet strong yang line above, deeply embodying the meaning of the mountain trigram (Gen), thus achieving the way of ornamentation, hence the image of "ornamentation in the hills and gardens."

何氏楷曰：比於上九剛陽之賢，受賁於上九者也。“丘園”指上，上陽剛而處外，乃賢人隱丘園之象。據《彖》曰“剛上文柔”，則六五乃上所賁者，爻昕謂“賁于丘園”，猶曰受賁飾於丘園也。按《昏禮》納帛一束，束五兩，注，十端為束。“束帛戔戔”，其儀文雖薄，然終與上合志而吉。

Collecting interpretations cite He Kai's view: Six in the Fifth is closely aligned with Nine at the Top, this yang strength wise man, receiving refinement from Nine at the Top. "Quyuan" refers to Nine at the Top: Nine at the Top, being yang and located outside the hexagram, symbolizes the image of a virtuous person retreating to the hills and gardens. According to the "Tu Cí" statement "Yang above refines the yielding," Six in the Fifth is the one being refined by Nine at the Top; the line statement "Bian Yu Quyuan" is equivalent to receiving refinement from Quyuan. According to the "Yili · Shi Hun Li," the gift of dowry consists of a bundle of silk, one bundle being five liang, with the annotation explaining ten duan make up one bundle. "Shu Bo Jian Jian" indicates that although the ceremony is modest, Six in the Fifth ultimately shares the same aspirations with Nine at the Top, hence the auspicious outcome.

上九，白賁。無咎。程傳 上九《賁》之極也，賁飾之極則失於華偽，唯能質白其賁，則無過失之咎。“白”，素也。尚質素則不失其本真，所謂尚質素者，非無飾也，不使華沒實耳。

The line statement of the Upper Ninth line says: Using plain white to adorn is without fault. Cheng Yi in his commentary Yichuan's Commentary on the Changes says: The Upper Ninth line is the extreme of the卦 of Zhen (Brightness). When adornment reaches its peak, it is easy to become superficial and false. Only by using plain white as adornment can one avoid blame. "White" refers to plainness. To value plainness is to not lose one's true nature. What is meant by valuing plainness is not to entirely reject adornment, but to prevent superficiality from obscuring the essence.

集說 《朱子語類》：問：如《本義》說六五上九兩爻，卻是賁極反本之意。曰：六五已有反本之漸，故曰“賁于丘園，束帛戔戔”。至上九“白賁”，則反本而復於無飾矢。蓋皆賁極之象也。

Collected Commentaries cite Zhu Xi's Sayings: Someone asked, according to the original meaning, the lines six in the fifth and nine at the top both represent the idea of reaching the extreme of ornamentation and then returning to the fundamental. Zhu Xi answered: The line six in the fifth has already shown the beginning of returning to the root, hence it says 'B贲 in the country retreat, with few bundles of silk.' By the time we reach the line nine at the top 'White B贲,' it has completely returned to the root and gone back to the state of no ornamentation. Both lines represent the image of reaching the extreme of ornamentation (the last character in the original text is 'shǐ,' which should be a mistake for 'yǐ').

王氏申子曰：上以陽剛為成卦之主，居艮止之極，當賁道之終，止文之流於終。終則返而質矣，故賁道成而無弊，無弊故“無咎”。熊氏良輔曰：“白賁”雲者，終歸於無所飾也。《賁》之取義，始則因天下之質而飾之以文，終則反天下之文而歸之於質。

Collective commentary cites Wang Shenzi's explanation: The top line, being of yang strength, becomes the main element of the hexagram, situated at the top of Gen (Mountain), which is the peak of the art of ornamentation. It can stop the excess of ornamentation at its end. When reaching the end, it returns to simplicity, so the art of ornamentation is achieved without drawbacks, and without drawbacks there is no error. Collective commentary also cites Xiong Liangfu's explanation: The term "White Barbarian" refers to returning to a state of complete simplicity. The hexagram of Zhen (Ornamentation) begins by adding ornamentation to the nature of the world, but ends by withdrawing the ornamentation and returning to simplicity.

胡氏炳文曰：《賁》賁上卦言“白馬”，言“束帛戔戔”，終言“白賁”。《雜卦》曰：“賁五色也。”可謂一言以蔽之矣。蔣氏悌生曰：六五上九皆敦尚質素，以白為賁，素以為絢之意。上九處無位之地，“高尚其事”，不尚華飾，以質素為賁，甘受和，白受采，其賢於五採彰施遠矣。

Collecting sayings cites Hu Bingwen's explanation: The "Zhen" hexagram first mentions "white horse," then "bundles of silk," and finally "white purity." The "Za Gua Zhuan" states "Zhen means without color," which can be said to capture the entire hexagram in one sentence (the original text says "five colors," which should be a mistake for "without color"). Collecting sayings also cites Jiang Tisheng's explanation: Both the sixth line and the top line emphasize sincerity and the pursuit of simplicity, using white as decoration, which fits the meaning of the "Lun Yu" "use white as the base for ornamentation." The top line is in a position without official rank, "holding high its matter," not pursuing superficial adornment, taking simplicity as decoration; just as sweet flavors best harmonize with various tastes, and a white base best accepts colorful painting, compared to the elaborate display of five colors, this approach is far superior.

總論邱氏富國曰：陰陽二物，有應者以應而相賁，無應者以比而相賁。四與初應，求賁於初，故初賁趾而四“翰如”也。二比三而賁乎三，故二賁須而三“濡如”也。五比上而賁乎上，故五賁丘園而上“白賁”也。初與四，應而相賁者也。二與三，五與上，比而相賁者也。此賁六爻之大旨也。

In summary, quoting Qiu Fuguo, the two types of yin and yang lines have a mutual embellishment through correspondence when they correspond, and through close adjacency when they do not. Line six in the fourth position corresponds with line one in the first position, and thus seeks embellishment from line one, so line one says "Beren zhi" and line six says "Baima han ru." Line six in the second position is closely adjacent to line nine in the third position and thus embellishes it, so line six says "Beren xu" and line nine says "Ru ru." Line six in the fifth position is closely adjacent to line nine in the top position and thus embellishes it, so line six says "Beren yu qiuyuan" and line nine says "Bai ben." Lines one and four are a pair that embellish each other through correspondence, while pairs two and three, and five and top, embellish each other through close adjacency. This is the main idea of the hexagram of "Beren."

龔氏煥曰：《賁》之為言飾也，謂飾以文華也。然以六爻考之，初之“舍車而徒”，五之“丘園”，上之“白賁”，皆質實而不事文華者也。四之“皤如”賁於初，二之賁須附於三，惟三之“賁如濡如”，乃賁飾之盛，而即有“永貞”之戒者，懼其溺於文也。如是則古人之所賁者，未始事文華也。亦務其本實而巳。本實既立，文華不外焉。徒事文華，不務本實，非古人所謂賁。

Collected Commentaries cite Gongs Huan's explanation: The character "Beren" refers to ornamentation, meaning the use of elegant and beautiful adornment to embellish. However, examining the six lines: "Chujiu" says "abandoning chariots for walking," "Liuer" says "ornamentation in the country retreat," and "Shangjiu" says "white ornamentation," all indicate simplicity and sincerity without seeking superficial embellishment. "Liu si" says "white as a heap," seeking adornment from "Chujiu," while "Liuer" says "ornamenting the beard," relying on "Ji san." Only "Ji san" says "ornamentation like moisture," which represents the height of adornment, yet the line statement immediately adds the warning "Yongzhen," fearing it might become addicted to ornamentation. Thus, what the ancients called ornamentation was never about pursuing superficiality, but rather about focusing on the fundamental substance. Once the fundamental substance is established, ornamentation naturally follows without being external. Pursuing only superficial embellishment without focusing on the fundamental substance is not what the ancients meant by "Beren."

程傳 《剝序卦》：“賁者飾也，致飾然後亨則盡矣，故受之以剝。”夫物至於文飾，亨之極也。極則必反，故《賁》終則《剝》也。卦五陰而一陽，陰始自下生，漸長至於盛極，群陰消剝於陽，故為《剝》也。以二體言之，山附於地，山高起地上，而反附著於地，頹剝之象也。

Cheng Yi in Yichuan's Commentary on the Changes says: The "Sequence of Hexagrams" of the Hexagram of Splitting explains: "B贲 is ornamentation. When ornamentation is achieved, the way is fully realized, hence it is followed by Splitting." When things develop to the point of emphasizing ornamentation, the way is fully realized, and when it reaches its peak, reversal is inevitable. Therefore, the Hexagram of B贲 ends with the Hexagram of Splitting. This hexagram has five yin lines and one yang line. Yin energy begins at the very bottom and gradually grows to its peak, with the yin lines gradually eroding the yang line. Hence it is called Splitting. In terms of the upper and lower trigrams, the mountain is attached to the earth. The mountain should be high above the ground, but now it is instead lying flat on the earth, which is a clear image of collapse and decay.

剝，不利有攸往。本義 “剝”，落也。五陰在下而方生，一陽在上而將盡，陰盛長而陽消落，九月之卦也。陰盛陽衰，小人壯而君子病。又內坤外良，有順時而止之象。故占得之者，不可以有所往也。

The Hexagram Statement of 《Bao》 says: It is not advantageous to go somewhere. Zhu Xi's 《Benyi》 explains: "Bao" means to peel off. Five yin lines are below and are still growing, while one yang line is above and is about to be exhausted. Yin is increasing while yang is decreasing, and this corresponds to the twelfth message hexagram of the twelve lunar months, which is the hexagram of September. Yin energy is strong and yang energy is weak, symbolizing the rise of small people and the hardship of the virtuous. Looking at the structure of the hexagram, the inner trigram is Kun (Earth) and the outer trigram is Gen (Mountain), indicating an image of following the trend and knowing when to stop. Therefore, those who divinate this hexagram should not go anywhere (the phrase "external liang" should be "external gen").

程傳 “剝”者，群陰長盛，消剝於陽之時，眾小人剝喪於君子，故君子不利有所往。唯當巽言晦跡，隨時消息，以免小人之害也。

Cheng Yi in Yichuan's Commentary on the Changes says: The concept of "Pei" refers to the time when the group of yin forces are growing strong and are gradually eroding the yang. This is the time when many petty people are seizing power and harming the virtuous. Therefore, the gentleman should not take any action. At this time, he should speak humbly and act subtly, moving with the ebb and flow of the times, retreating when necessary, in order to avoid harm from the petty people.

初六，剝床以足，蔑貞凶。本義 剝自下起，滅正則“凶”，故其占如此。“蔑”，滅也。

The Line Statement for the first line, Six at the Beginning, says: The bed is being worn away, starting from the foot, and the correct path is destroyed, resulting in danger. Zhu Xi's "Original Meaning" explains that the wearing away begins from the very bottom; once the correct path is destroyed, there is danger, hence the judgment. "Mie" means to destroy.

程傳 陰之剝陽，自下而上。以床為象者，取身之所處也。自下而剝，漸至於身也。“剝床以足”，剝床之足也。剝始自下，故為剝足。陰自下進，漸消滅於貞正，“凶”之道也。“蔑”，無也，謂消亡於正道也。陰剝陽，柔變剛，是邪侵正，小人消君子，其“凶”可知。

Cheng Yi in Yichuan's Commentary on the Changes says that the yin gradually erodes the yang, proceeding from the bottom upwards. Using the image of a bed is appropriate because the bed is the place where a person rests; the erosion starts from the bottom and gradually reaches the person. "Peeling the bed from the feet" refers to peeling off the legs of the bed. The erosion begins at the lowest point, hence the phrase "peeling the bed legs." The yin force advances from below, progressively eliminating the virtuous path, which is a path leading to misfortune. "Mie" means nothing, indicating the destruction of the virtuous path. The erosion of yang by yin, and the transformation of firmness by softness, represent the invasion of evil over good and the elimination of the virtuous by the petty, resulting in evident danger.

集說 俞氏琰曰：陰之消陽，自下而進。初在下，故為剝床而先以床足滅於下之象。當此不利有攸往之時，唯宜順時而止耳。“貞凶”，戒占者固執而不知變則凶也。案 俞氏之說，是以蔑字屬上句讀，蓋自《象傳》“滅下”看出。亦可備一說。

The collected interpretations cite Yu Yan's view: the waning of yin is a process moving from the bottom upwards. Since the initial line is at the very bottom, it takes the image of peeling the bed starting from the foot. At this time, it is not favorable to move forward, and it is better to follow the trend and stop. As for "zheng xiong," it warns the person consulting the oracle: if one persists in one's own views without flexibility, there will be danger. Li Guangdi comments: Yu's interpretation takes the character "mie" as part of the previous sentence, reading it as "peeling the bed with the foot and the foot being destroyed," which is probably derived from the "small image" explaining "destroying the lower part." This can also be considered as an alternative interpretation.

六二，剝床以辨，蔑貞凶。本義 “辨”，床乾也，進而上矣。程傳 “辨”，分隔上下者，床之幹也。陰漸進而上，剝至於辨，愈滅於正也，“凶”益甚矣。

The line statement for the second line says: "The bed is being stripped away, the stripping reaches the bed frame, the correct path is destroyed, resulting in danger." Zhu Xi's "Benyi" explains: "Bián" refers to the main part of the bed, indicating that the stripping has advanced another layer upwards. Cheng Yi's "Yichuan Commentary on the Changes" states: "Bián" is the component that separates the upper and lower parts, that is, the bed frame. The yin force gradually advances upward, stripping the bed frame, thus destroying the correct path even more, and the danger becomes more severe.

集說 俞氏琰曰：既滅初之足於下，又滅二之辨於中，則進而上矣。得此占者，若猶固執而不知變，則其“凶”必也。

The collected interpretations cite Yu Yan's saying: After the first line, representing the bed legs, has already been destroyed at the bottom, and the second line, representing the bed frame, has also been destroyed in the middle, the decay gradually advances upward. Those who receive this line in their divination, if they remain stubborn and fail to adapt, will certainly face calamity.

六三，剝之，無咎。程傳 眾陰剝陽之時，而三獨居剛應剛，與上下之陰異矣。志從於正，在剝之時為無咎者也。三之為可謂善矣，不言吉何也？曰：方群陰剝陽，眾小人害君子，三雖從正，其勢孤弱，所應在無位之地，於斯時也，難乎免矣，安得吉也？其義為無咎耳。言其“無咎”，所以勸也。

The line statement of the third line says: Being in a state of decline, there is no fault. Cheng Yi's Commentary on the Changes says: At the time when many yin lines are eroding the yang lines, only the third line is in a yang position and corresponds with the ninth line at the top, which is a strong line. It differs from the other yin lines above and below. Its will follows the right path, and thus it can avoid fault during the time of decline. The conduct of the third line is considered good, but why is it not continuously auspicious? The answer is: When many yin lines are eroding yang lines and many small people are harming the virtuous, although the third line follows the right path, it is weak and isolated, and the line it corresponds with, the ninth line at the top, is in a position without official status. In such a situation, avoiding disaster is already good enough, how can it be considered auspicious? In terms of principle, it can only be said to avoid blame. Saying it has no fault is meant to encourage goodness.

集說 荀氏爽曰：眾皆剝陽，三獨應上，無剝害意，是以“無咎”。王氏弼曰：與上為應，群陰剝陽，我獨協焉，雖處於剝，可以“無咎”。

The collected interpretations cite Xun Shuang's view: all the yin lines are eroding the yang line, but only line six in the third position and line nine at the top correspond with each other, without any intention to harm, so there will be no error. The collected interpretations also cite Wang Bi's view: line six in the third position corresponds with line nine at the top. When all the yin lines are eroding the yang line, only I harmonize with the yang line; although in a time of decline, one can still avoid blame.

胡氏炳文曰：《剝》之三，即《復》之四。《復》六四不許以吉，《剝》六三許以“無咎”，何也？曰：《復》，君子之事，明道不計功，不以吉許之可也。《剝》，小人之事，小人中獨知有君子，不以“無咎”許之，無以開其補過之門也。案 王氏、程子，皆以剝之“無咎”連讀，言此乃剝時之無咎者也，玩《本義》，似以剝之為剝去其黨。

Collective commentary cites Hu Bingwen's explanation: The sixth line in the third position of the "Breaking Up" hexagram corresponds exactly to the sixth line in the fourth position of the "Return" hexagram. The sixth line in the fourth position of the "Return" hexagram is not allowed to be auspicious, yet the sixth line in the third position of the "Breaking Up" hexagram is allowed to avoid blame. Why is this so? The answer is: The "Return" hexagram deals with the affairs of a gentleman, who seeks only to understand the Way without considering results, so it is acceptable for it not to be auspicious. The "Breaking Up" hexagram, however, deals with the affairs of a petty person. Among a group of petty persons, there is one who respects the gentleman. If we do not allow him to avoid blame, there would be no way to open a door for him to make amends and start anew. Li Guangdi comments: Wang Bi and Master Cheng both read "peeling without blame" as a single phrase, meaning this line is one that can avoid blame during the time of peeling. However, considering the tone of the "Original Meaning," it seems to interpret "peeling" as removing his own faction.

六四，剝床以膚，凶。本義 陰禍切身，故不復言蔑貞，而直言“凶”也。程傳 始剝於床足，漸至於“膚”。“膚”，身之外也。將滅其身矣，其“凶”可知。陰長已盛，陽剝已甚，貞道以消，故更不言蔑貞，直言“凶”也。

The fourth line statement says: "The bed is being stripped away, having reached the person's skin, which is dangerous." Zhu Xi's "Benyi" explains: When the evil influence has already attached itself to the person, there is no need to mention "蔑贞" (disregard the correct principle), and it is directly judged as dangerous. Cheng Yi's "Yichuan Commentary on the Changes" states: Initially, the stripping began with the bed legs, but gradually it reached the "skin." "Skin" is the outer layer of the body; when it reaches this point, the person's body is about to be destroyed, and the danger is evident. At this time, the evil influence has become strong, and the yang lines have been stripped away heavily, so the correct principle is lost, and there is no need to mention the destruction of the correct principle; it is directly considered dangerous.

六五，貫魚，以宮人寵，無不利。本義 “魚”，陰物。“宮人”，陰之美而受制於陽者也。五為眾陰之長，當率其類，受制於陽，故有此象。而占者如是，則“無不利”也。

The Line Statement of the fifth line says: Like a string of fish arranged in order, leading the palace attendants to receive the king's favor, there is no disadvantage. Zhu Xi's "Original Meaning" explains: "Fish" belong to the category of yin; "palace attendants" are beautiful among the yin and are on the side subject to yang. The sixth line in the fifth position is the leader among the yin, and should lead its kind to accept the restraint of the yang line, hence this image. If the person consulting the oracle can act in this way, there will be no disadvantage.

程傳 剝及君位，剝之極也，其凶可知，故更不言剝，而別設義以開小人遷善之門。五，群陰之主也。“魚”，陰物，故以為象。五能使群陰順序，如貫魚然，反獲寵愛於在上之陽，如宮人，則無所不利也。“宮人”，宮中之人。妻妾，侍使也。以陰言，且取獲寵愛之義。以一陽在上，眾陰有順從之道，故發此義。

Cheng Yi in Yichuan's Commentary on the Changes says: The erosion has already reached the position of the ruler, indicating the extreme state of decline, and the danger is evident. Therefore, the line statement no longer refers to erosion but introduces a new meaning, opening a door for the petty people to correct their mistakes and become virtuous. The sixth line in the fifth position is the leader of all the yin lines. "Fish" is a yin-like creature, so it is used as a symbolic image. If the sixth line in the fifth position can make all the yin lines follow in order, like a string of fish arranged neatly, and then gain the favor from the superior yang line above, just as the palace attendants serve the king, there will be no disadvantage. "Palace attendants" refer to people in the palace, that is, the wife, concubine, and attendants; they are discussed from the perspective of yin softness, and their meaning is taken from receiving the favor. Since a single yang line is in a high position, all the yin lines naturally have the reason to obey, so this meaning is emphasized.

集說 張子曰：陰陽之際，近必相比。六五能上附於陽，反制群陰，不使進逼，方得處剝之善。下無剝之之憂，上得陽功之庇，故曰“無不利”。

The collected interpretations cite Zhang Zai's explanation: where yin and yang meet, those that are close necessarily become close to each other. The sixth line in the fifth position is able to rely upward on the yang line, and in turn restrain the multitude of yin lines, preventing them from advancing further. This is considered to be proper conduct in a time of decline: there is no worry of being eroded below, and above one receives the protection of yang strength. Therefore, it is said 'there is no disadvantage'.

熊氏良輔曰：卦本為陰剝陽而陽凶，爻則以剝陽而見凶，故五則以順上為“無不利”，三則以應上為“無咎”，而上則有“碩果”得“輿”之象焉。張氏振淵曰：《遯》陰長而猶微，可制也，則告陽以制陰之道，曰“畜臣妾”；剝陰長已極不可制矣，則教陰以從陽之道，曰“以宮人寵”。

Collected Commentaries cite Xiong Liangfu's view: Looking at the whole hexagram, it is about yin gradually eroding yang, and yang faces danger; looking at each line, the danger arises from the erosion of yang. Therefore, line six in the fifth position achieves "no disadvantage" because it follows line nine at the top, and line six in the third position avoids blame because it corresponds with line nine at the top. Line nine at the top has the image of "a large fruit not eaten" and "the gentleman attains a carriage." Collected Commentaries also cite Zhang Zhenyuan's view: The hexagram of Retreat shows that yin is growing strong but still weak, so it can be controlled, thus advising yang to control yin by "keeping retainers and concubines." The hexagram of Splitting shows that yin has grown to its peak and cannot be controlled anymore, so it advises yin to submit to yang by "favoring palace attendants."

上九，碩果不食，君子得輿，小人剝廬。本義 一陽在上，《剝》未盡而能復生。君子在上，則為眾陰所載；小人居之，則剝極於上，自失所覆，而無復“碩果”“得輿”之象矣。取象既明，而君子小人，其占不同，聖人之情，益可見矣。

The line statement of the Upper Ninth line says: A large fruit remains uneaten, the gentleman receives a carriage for transportation, while the petty person loses even his dwelling. Zhu Xi's "Original Meaning" explains: A single yang line is at the very top, indicating that the process of shedding has not yet reached its end, and the yang energy can still re-emerge. If the gentleman occupies this position, he is supported by the multitude of yin; if the petty person is in this position, the shedding has reached its peak, and he loses even his shelter, no longer having the image of 'a large fruit' or 'receiving a carriage'. The imagery is clearly established, yet the fortune for the gentleman and the petty person differs greatly, and the sage's intention to support yang and restrain yin becomes even clearer.

集說 程子曰：息訓為生者，蓋息則生矣，中無間斷。“碩果不食”，則便為復也。楊氏文煥曰：“貫魚”者，眾陰在下之象也。“碩果”者，一陽在上之象也。

The collected interpretations cite Master Cheng's saying: the character "xi" is interpreted as "birth," because after cessation comes growth, with no interruption in between. "A large fruit left uneaten" remains, thus transforming into the hexagram Fu, which represents the return of a single yang line. The collected interpretations also cite Yang Wenhuan's saying: "Guanyu" symbolizes the image of many yin lines arranged in sequence below, while "shu guo" represents the image of a single yang line suspended above.

胡氏炳文曰：乾為木果，眾陽皆變，而上獨存，有“碩果不食”象。果中有仁，天地生生之心存焉。“碩果”專以象言，“得輿”“剝廬”，兼占而言。床，上之藉下以安者也，廬，下之藉上以安者也。始而“剝床”，欲上失所安，今而“剝廬”，自失所安矣。自古小人慾害君子，亦豈小人之利哉？

Collected Commentaries cite Hu Bingwen's explanation: The "Say on the Hexagrams" takes Qian as wood fruit; in this hexagram, all the original yang lines have already turned into yin lines, leaving only the top line remaining, hence the image of "large fruit not being eaten." Within the fruit kernel there is the seed, and the heart of the universe's ceaseless generation and renewal is寄托 therein. "Large fruit" is purely based on the image, while "getting a cart" and "peeling the house" include both the imagery and the divinatory judgment. A bed is something above that relies on something below for stability, while a house is something below that relies on something above for stability; initially "peeling the bed" refers to wanting to remove the stability from those above, but now "peeling the house" means losing stability oneself. Since ancient times, small people have wanted to harm the virtuous, but in the end, where is the benefit for the small people?

蔡氏清曰：《易》固為君子謀，然其為君子謀者，亦所以為小人謀也，觀“小人剝廬”之辭可見。蓋道理自是如此，天地間豈可一日無善類哉？不然，人之類滅矣。可見聖人非姑為是抑彼以伸此也。喬氏中和曰：“碩果不食”，核也。仁也，生生之根也。自古無不朽之株，有相傳之果，此剝之所以復也。

Collective commentary cites Cai Qing's explanation: The Zhou Changes is indeed intended for the gentleman, but when it serves the gentleman, it also serves the petty person, as seen in the phrase "the petty person strips the house." The reason is natural: how could there be a single day without good people in the world? If there were none, humanity would perish. Thus, the sage does not merely suppress one side and promote the other. Collective commentary also cites Qiao Zhonghe's explanation: "The large fruit is not eaten" refers to the fruit core, the benevolence within the core, the root of continuous generation. Since ancient times, there has been no immortal trunk, yet there have been fruits passed down generation after generation. This is precisely why after the hexagram of "Breaking Up," the hexagram of "Returning" necessarily follows.

程傳 《復序卦》：“物不可以終盡，剝窮上反下，故受之以復。”物無剝盡之理，故《剝》極則《復》來，陰極則陽生。陽剝極於上而復生於下，窮上而反下也，《復》所以次《剝》也。為卦一陽生於五陰之下，陰極而陽復也。歲十月，陰盛既極，冬至則一陽復生於地中，故為《復》也。陽，君子之道。陽消極而復反，君子之道消極而復長也，故為反善之義。

Cheng Yi in Yichuan's Commentary on the Changes says: The "Sequence of Hexagrams" of the Hexagram Fu states, "Things cannot be exhausted completely; after the process of peeling away reaches its extreme, the superior returns to the inferior, hence it is followed by Fu." There is no such thing as complete depletion, so after the Hexagram Bao reaches its extreme, the Hexagram Fu comes next. When yin reaches its extreme, yang reappears. Yang, which was above, is peeled away to its extreme and then reappears from below. This is called reaching the extreme above and returning to the inferior, hence the Hexagram Fu follows the Hexagram Bao. In terms of the structure of the hexagram, a single yang line arises below five yin lines, indicating that yin has reached its extreme and yang returns. In a year, the yin energy reaches its peak in the tenth month, but on the winter solstice, a single yang energy reappears in the earth, hence the name Fu. Yang symbolizes the way of the gentleman; when yang energy diminishes to its extreme and then returns, it is like the way of the gentleman diminishing to its extreme and then regenerating. Therefore, the primary hexagram contains the meaning of returning to the virtuous path.

復亨，出入無疾，朋來無咎，反復其道，七日來復，利有攸往。程傳 “復亨”，既復則亨也。陽氣復生於下，漸亨盛而生育萬物。君子之道既復，則漸以亨通，澤於天下，故復則有亨盛之理也。“出入無疾”，“出入”謂生長，復生於內，人也；長進於外。出也。先雲出，語順耳。陽生非自外也，來於內，故謂之人。物之始生，其氣至微，故多屯艱。陽之始生，其氣至微，故多摧折。春陽之發，為陰寒所折，觀草木於朝幕，則可見矣。

The hexagram "Fu" (Return) states: "It is smooth, there is no illness in going out or coming in, when like-minded ones come, there is no mistake, movement has its regular course, after seven days the yang energy returns, and it is favorable to go forth." Cheng Yi in his commentary "Yichuan's Commentary on the Changes" says: "Fu is smooth," meaning that when the yang energy has returned, it becomes smooth. The yang energy arises again from below, gradually growing strong and nurturing all things; when the way of the gentleman has returned, it gradually becomes smooth, and his grace extends throughout the world. Therefore, one "Fu" contains the meaning of prosperity. "Going out and coming in without illness" refers to the birth and growth of yang energy: the renewal within is called "coming in," and the outward expansion is called "going out." The text first mentions "going out" for the sake of smooth expression. The growth of yang energy does not come from outside, but from within, hence it is called "coming in" (the original text has two instances of the character "ren" which should be read as "ru"). When all things first begin to grow, their energy is extremely weak, hence they often face difficulties; similarly, when yang energy first begins to arise, it is also extremely weak, hence it is often obstructed. In spring, when yang energy begins to move, it is often hindered by cold yin, which can be observed by looking at the condition of grass and trees in the morning and evening.

“出入無疾”，謂微陽生長，無害之者也。既無害之，而其類漸進而來，則將亨盛，故無咎也；所謂咎，在氣則為差忒，在君子則為抑塞，不得盡其理。陽之當復，雖使有疾之，固不能止其復也，但為阻礙耳。而卦之才，有無疾之義，乃復道之善也。一陽始生至微，固未能勝群陰，而發生萬物，必待諸陽之來，然後能成生物之功，而無差忒，以朋來而無咎也。三陽子丑寅之氣，生成萬物，眾陽之功也。

Cheng Yi continued, "Entering and exiting without illness" refers to the weak yang energy being able to grow without being harmed by anything. Since there is no harm, similar kinds gradually come in, leading to prosperity, so there is no mistake. The so-called "misfortune" here is manifested in the climate as an error in the seasons, and in the gentleman as being suppressed and blocked, unable to fully realize his principles. When yang energy should return, even if something hinders it, it will ultimately overcome the obstruction, causing only some difficulties. However, this hexagram's nature inherently has the meaning of "without illness," which is the best situation in the process of returning. A single yang line, when first emerging, is extremely weak, originally unable to overcome the multitude of yin forces or to generate all things. It must wait for other yang lines to gradually arrive before it can accomplish the function of nurturing all things and maintain the correct seasons, which is why it is said "many come without blame." The months of Zi, Chou, and Yin, when the three yang energies arise, generate all things, which is the result of the combined effort of many yang energies.

若君子之道，既消而復，豈能便勝於小人？必待其朋類漸盛，則能協力以勝之也。“反復其道”，謂消長之遭，反覆迭至。陽之消，至七日而來復；《姤》陽之始消也，七變而成《復》，故云“七日”，謂七更也。《臨》云“八月有凶”，謂陽長至於陰長，歷八月也。陽進則陰退，君子道長，則小人道消，故“利有攸往”也。

Cheng Yi continued saying: The way of the gentleman is to return from retreat, how can it immediately overcome the petty person? It must wait until like-minded people gradually increase, then they can jointly prevail. "Reversing its way" refers to the alternating and cyclical movement of decline and growth. After the yang energy declines, it returns after seven changes: starting from the beginning of yin in the Gou hexagram, when yang begins to decline, after seven line changes it becomes the Fu hexagram, so it is said "seven days," meaning seven cycles. The Lin hexagram says "there is misfortune in the eighth month," meaning from the growth of yang to the growth of yin, it takes eight months. When yang advances, yin retreats; the way of the gentleman grows, while the way of the petty person declines, hence "it is advantageous to go forward" ("elimination and growth encounter" should be "the way of elimination and growth").

集說 房氏喬曰：“出入無疾”害之者，喜陽氣之復；朋來無罪咎之者。欲眾陽漸進之意。邵子曰：《復》次《剝》，明治生於亂乎！《夬》次《姤》，明亂生於治乎！時哉時哉！未有《剝》而不《復》，未有《夬》而不《姤》者。

Collected Commentaries cite Fang Qiao's saying: "Entering and exiting without illness" means there is nothing to harm it, showing that the sage delights in the return of yang energy; "Companions come without blame" means no one blames it, implying the hope that all yang forces gradually advance. Collected Commentaries also cite Shao Yong's saying: The hexagram of Fu follows the hexagram of Bo, clearly showing that peace arises from chaos; the hexagram of Guai follows the hexagram of Gu, clearly showing that chaos arises from peace. How is the situation! How is the situation! There has never been a case where something is stripped away completely without returning, nor has there ever been a case where all the yin forces are decisively expelled and then no longer meet yin.

鄭氏剛中曰：七者陽數，日者陽物，故於陽長言七日。八者陰數，月者陰物，《臨》剛長以陰為戒，故曰“八月”。《朱子語類》云：七日只取七義，猶“八月有凶”，只取八義。

The collected interpretations cite Zheng Gangzhong saying: seven is a yang number, and the sun is a yang entity, so when talking about the growth of yang energy, it says "seven days"; eight is a yin number, and the moon is a yin entity. The hexagram "Approaching" (《临》) sees yang strength growing but warns against yin energy, hence it says "eight months". The collected interpretations also cite Master Zhu's "Classified Talks": the term "seven days" is taken only for the meaning of seven, just as "eight months have misfortune" is taken only for the meaning of eight.

胡氏炳文曰：“反復其道”，統言陰陽往來，其理如此。“七日來復”，專言一陽往來，其數如此。林氏希元曰：天下事非一人所能獨辦，君子有為於天下，必與其類同心共濟，故《復》重“朋來”，而《泰》重“彙征”。張氏振淵曰：“反復其道”，猶云“反覆”計其程道也。此二句，正見天運自有定期，君子不可不善承之耳。

Collecting various interpretations, it cites Hu Bingwen's view: "Reversing its course" is a general statement about the movement of yin and yang, which is the principle; "Seven days to return" is specifically about the movement of a single yang, which is the number. Collecting various interpretations also cites Lin Xi Yuan's view: the affairs of the world cannot be accomplished by one person alone. A gentleman who wishes to achieve something in the world must work together with like-minded people, so the hexagram of Fu emphasizes "companions coming together," and the hexagram of Tai emphasizes "gathering signs." Collecting various interpretations also cites Zhang Zhenyuan's view: "Reversing its course" is like measuring the distance traveled back and forth. These two sentences clearly show that the natural order has a fixed limit, and a gentleman cannot fail to properly accept it.

初九，不遠復，無祗悔，元吉。本義 一陽復生於下，《復》之主也，“祗”，抵也。又居事初，失之未遠，能復於善，不抵於悔，大善而占之道也，故其象占如此。

The line statement for the initial nine says: having traveled only a short distance and then turning back, there is no regret, and it is greatly auspicious. Zhu Xi's "Ben Yi" explains: a single yang line arising at the very bottom is the main line of the "Fu" hexagram. "Zhi" means to reach. It is also at the beginning of things, having traveled only a short distance, able to return to the right path, not falling into regret, which is a great good and auspicious course, hence the line statement and divination are thus (the phrase "da shan er zhan" should be "da shan er ji").

集說 楊氏時曰：初九陽始生而未形，動之微也。“吉凶悔吝，生乎動者也”，未形而復，其復不遠矣，故不至於悔而“元吉”。俞氏琰曰：初居震動之始，方動即復，是不遠而復，復之最先者也，故不至於悔而“元吉”。

Collective commentary cites Yang Shi's view: initial nine is the time when yang energy is just beginning to arise and has not yet formed a shape, belonging to the most subtle beginning of movement. The Great Treatise says, "Good fortune, misfortune, regret, and hardship arise from movement." When turning back while still not fully formed, the turning back occurs extremely early, so there is no regret and great good fortune. Collective commentary also cites Yu Yan's view: initial nine is at the beginning of the trigram of Zhen (Thunder), and as soon as it begins to move, it turns back. This is turning back before moving far, being the first among the six lines to turn back, thus not leading to regret and great good fortune.

六二，休復，吉。本義 柔順中正，近於初九，而能下之，復之休美，言之道也。程傳 二雖陰爻，處中正而切比於初，志從於陽，能下仁也，復之休美者也。復者，復於禮也。復禮則為仁，初陽復，復於仁也。二比而下之，所以美而吉也。

The Line Statement of the Second Line says: Returning in a beautiful way, it is auspicious. Zhu Xi's "Benyi" explains: The Second Line is yin and gentle, occupying the central and proper position, and is close to the First Nine. It also humbly respects the First Nine. This is the most beautiful form of returning, hence it is auspicious ("the way of words" should be "the way of auspiciousness"). Cheng Yi's "Yichuan Commentary on the Changes" says: Although the Second Line is a yin line, it resides in the central and proper position, and is closely adjacent to the First Nine. Its mind follows the yang. It can humble itself before the benevolent, thus being a beautiful return. What is meant by "returning" is returning to propriety; returning to propriety is benevolence. The return of the First Nine, a single yang, is precisely returning to benevolence. The Second Line is closely attached to it and willingly takes a lower position, hence it is beautiful and auspicious.

集說 《朱子語類》云：學莫便於近乎仁，既得仁者而親之，資其善以自益，則力不勞而學美矣，故曰“休復，吉”。

Collected Interpretations cite Master Zhu's Sayings: There is no more convenient way to study than to be close to a benevolent person. If one meets a benevolent person and draws near to him, using his goodness to enrich oneself, then one does not need to exert great effort and learning will naturally become excellent. Therefore, the Line Statement says, "Restoring virtue, auspicious."

六三，頻復，厲無咎。本義 以陰居陽，不中不正，又處動極，復而不固，屢失屢復之象，屢失故危，復則“無咎”，故其占又如此。

The Line Statement of the third line says: Repeatedly looking back, although there is danger, there will be no fault. Zhu Xi's "Original Meaning" explains: The sixth line in the third position is a yin line occupying a yang position, neither in the center nor in the proper position, and is located at the top of the trigram of Zhen (Thunder), which signifies instability and a tendency to turn back but not to hold on firmly. This is the image of repeatedly losing footing and repeatedly looking back. Repeatedly losing footing leads to danger, but willing to look back prevents fault, hence the divination is thus interpreted.

程傳 三以陰躁處動之極，復之頻數，而不能固者也。復貴安固，頻復頻失，不安於復也。復善而屢失，危之道也。聖人開遷善之道，與其復而危其屢失，故云“厲無咎”。不可以頻失而戒其復也。頻失則為危，屢復何咎？過在失而不在復也。

Cheng Yi in Yichuan's Commentary on the Changes says: The sixth line in the third position, with its nature of being阴柔 and impetuous, is located at the top of a dynamic trigram. Although it frequently looks back, it cannot hold on. Returning should be stable and firm, but repeatedly looking back and repeatedly losing footing shows that it cannot be content with returning. Having already entered the path of goodness but repeatedly losing it, this is a dangerous path. The sage opens the door to turning towards goodness, praising his ability to return while warning him against his repeated losses. Therefore, it says 'dangerous but without blame,' not because of his repeated losses that he is prevented from returning. Although repeated losses are indeed dangerous, repeated returns are not a fault. The fault lies in the losses, not in the returns.

集說 郭氏忠孝曰：唯君子能久於其道，其餘則日月至焉而已。是以子夏之徒，出見紛華盛麗而悅，入聞夫子之道而樂，與夫回之為人，拳拳服膺而弗失之者，固有間矣。趙氏汝楳曰：三為震動之極，故曰“頻”。“厲”，危也，即人心唯危之危。

The collected interpretations cite Guo Zhongxiao's saying: only the gentleman can maintain his way for a long time, while others can only occasionally reach it for a day or a month. Therefore, the generation of Zi Xia, upon seeing the flourishing and beautiful outside, would be delighted, and upon hearing the Way of Confucius inside, would also be delighted; compared to Yan Hui, who held the principles firmly in his heart and never lost them, they were still lacking by one level. The collected interpretations also cite Zhao Ru'mei's saying: the sixth line in the third position is at the top of the body of movement and shaking, hence it is said 'frequent'. 'Lì' means danger, which is the same 'danger' as in the Book of Documents, 'the human heart is perilous'.

六四，中行獨復。本義 四處群陰之中，而獨與初應，為與眾俱行，而獨能從善之象。當此之時，陽氣甚微，未足以有為，故不言吉。然理所當然，吉凶非所論也。董子曰：仁人者，正其義不謀其利，明其道不計其功，於《剝》之六二及此爻見之。

The Line Statement of the Fourth Line says: walking among the people yet turning back alone. Zhu Xi's "Benyi" explains: the Fourth Line is among a group of yin lines, yet it alone corresponds with the Initial Nine. This is the image of walking with the people yet alone following the right path. At this time, yang energy is still very weak and insufficient for action, so the Line Statement does not say auspicious. However, doing so is morally appropriate, so whether it is auspicious or not is not something to be concerned about. Dong Zhongshu said: "A benevolent person upholds righteousness without seeking personal gain, clarifies the Way without calculating results." This meaning is evident in the Second Line of the "Bo" hexagram and in this line as well.

程傳 此爻之義，最宜詳玩，四行群陰之中，而獨能復，自處於正，下應於陽剛，其志可謂善矣。不言吉凶者，蓋四以柔居群陰之間，初方甚微，不足以相援，無可濟之理，故聖人但稱其能獨復，而不欲言其獨從道而必凶也。曰，然則不言無咎，何也？曰：以陰居陰，柔弱之甚，雖有從陽之志，終不克濟，非無咎也。

Cheng Yi in Yichuan's Commentary on the Changes says: The meaning of this line is most worth careful consideration. The line six in the fourth moves among a group of yin lines, yet alone turns back and places itself on the correct path, and connects downward with the yang. Its intention can be considered good. The line statement does not mention fortune or misfortune, because line six, being a yin line in a yin position, is extremely weak, and the initial nine is also very weak, insufficient to support it. Therefore, it is impossible for the matter to be accomplished. Hence, the sage only commends its ability to turn back alone, but does not wish to say that it alone following the path would inevitably lead to misfortune. Someone asks: Then why does it not mention not being blamed or punished? The answer is: It is a yin line in a yin position, weak to the extreme. Although it has the intention of following the yang, it ultimately cannot accomplish the matter, so it cannot be said to have no fault.

繆氏昌期曰：“中”，即“中以自考”中字。“獨”，即《中庸》慎獨之獨。四能以中而行，而於獨知之中，憬然自覺，所謂復以自知也。蓋《復》之所以為《復》，全在初爻，猶人之初念也。五陰皆復此而已，唯四在陰中有所專向，故發此義。

Collecting interpretations cite Miao Changqi's saying: "Zhong" in "zhong xing" refers to the "zhong" mentioned in the "small image" of line six in the fifth position, which means "zhong" as self-examination; "du fu" refers to "du" as discussed in the "Zhongyong," meaning careful attention to solitude. Line six in the fourth position can maintain zhong and act, and also suddenly become self-aware in the hidden and private place known only to oneself, which is said to rely on self-examination and then turning back. The reason the hexagram "Fu" is called "Fu" lies entirely in the first line, just like the first thought of the human mind; the five yin lines are only returning to this thought. Only line six in the fourth position, among the group of yin lines, has a single and focused aspiration, so the line statement emphasizes this aspect on it.

六五，敦復，無悔。本義 以中順居尊，而當復之時，“敦復”之象，”無悔”之道也。

The Line Statement of the fifth line says: Returning with sincerity and steadfastness, there will be no regret. Zhu Xi's "Ben Yi" explains: The sixth line at the fifth position holds the virtue of being in the center and gentle, occupying a position of honor, and at the time of returning, this is the image of "dun fu" (returning with sincerity), and it is the way that leads to no regret.

程傳 六五以中順之德處君位，能敦篤於復善者也，故“無悔”。雖本善，戒亦在其中矣。陽複方微之時，以柔居尊，下復無助，未能致亨吉也，能“無悔”而已。

Cheng Yi in Yichuan's Commentary on the Changes says: Six in the Fifth, by virtue of its middle position, gentle and compliant nature, holds the position of a ruler, thus able to sincerely and solidly return to the path of goodness, so there is no regret. Though this statement is commendatory, it also contains a warning: when the yang energy is just beginning to return and is still weak, it occupies a noble position with a yao of yin, and below it there is no corresponding support, thus unable to attract auspiciousness and success, and can only achieve the absence of regret.

集說 項氏安世曰：《臨》以上六為“敦臨”，《艮》以上九為“敦艮”，皆取積厚之極。《復》於五即言“敦復”者，《復》之上爻，迷而不復，故《復》至五而極也。卦中復者五爻，初最在先，故為“不遠”；五最在後，故為“敦”。

Collected Commentaries cite Xiang Anshi's explanation: The hexagram "Lín" (Approach) takes the top line "Shàng Liù" as "Dūn Lín" (firm approach), and the hexagram "Gèn" (Mountain) takes the top line "Shàng Jiǔ" as "Dūn Gèn" (firm mountain), both meaning accumulation reaching its utmost depth. However, the hexagram "Fù" (Return) says "Dūn Fù" (firm return) at the fifth line, because the top line of "Fù" is confused and unwilling to turn back, so the path of return reaches its limit at the fifth line. The entire hexagram discusses returning and turning back, with five lines involved: "Chū Jiǔ" (Nine at the Beginning) is the furthest forward, hence "Bù Yuǎn Fù" (not far from return); "Liù Wǔ" (Six in the Fifth) is the furthest back, hence "Dūn Fù" (firm return).

蔡氏淵曰：“敦”，厚也。《坤》象復主初陽，五雖與初無繫，而處位得中，能自厚於復者也，可以“無悔”。李氏簡曰：初九陽剛，君於之道也。相應相比者復之易，二與四是也；遠而非應者復之難，六五所以稱“敦復”。“敦復”者，厚之至也。不與初應，本當有悔，以其能復，是以“無悔”。

The collected interpretations cite Cai Yuan's saying: "Dun" means thick or solid. The fifth line, being in the Earth trigram, has the first line, which is the single yang line, as the main line of the return. Although the fifth line does not have a connection with the first line, it is in the center of the upper trigram and can therefore return in a solid and thick manner, thus avoiding regret. The collected interpretations also cite Li Jian's saying: the first line is a strong yang line, representing the way of the gentleman. Those that are in correspondence or adjacent to it are easy to return to, such as the second and fourth lines. Those that are far away and not in correspondence are difficult to return to, hence the fifth line is called "Dun Fu" ("thick return"). "Dun Fu" means being thick to the extreme. Since the fifth line does not correspond with the first line, it should naturally have regret, but because it can return, it does not result in regret.

胡氏炳文曰：“不遠復”者，善心之萌。“敦復”者，善行之固。故初九”無祗悔”，“敦復”則可“無悔”矣。“不遠復”，入德之事也。“敦復”，其成德之事與。

Collecting sayings cite Hu Bingwen's explanation: "Not far from restoration" refers to the initial stirring of a good heart, while "Urging restoration" indicates that good deeds have already become firm. Therefore, the line "Without great regret" in the initial nine suggests that regret has not yet arisen; when the fifth line "Urging restoration" is reached, it is possible to achieve no regret. "Not far from restoration" belongs to the practice of entering virtue, while "Urging restoration" is approximately the state of achieving virtue.

上六，迷復，凶。有災眚，用行師，終有大敗，以其國君凶，至于十年不克征。本義 以陰柔居復終，終迷不復之象，凶之道也，故其占如此。“以”猶及也。

The line statement of the sixth line at the top says: being confused and unaware of turning back, it is dangerous. There will be natural disasters and human calamities; if used for military campaigns, it will ultimately result in a great defeat, leading to the ruler suffering misfortune, and for ten years there will be no possibility of going to war. Zhu Xi's "Ben Yi" explains: the sixth line at the top, with its yin and flexible nature, is at the end of the "Fu" hexagram, symbolizing a state of constant confusion and unwillingness to turn back, which is the way to invite misfortune, hence the divination is thus. The character "以" here is taken to mean "and," indicating a connection or involvement.

程傳 以陰柔居復之終，終迷不復者也。迷而不復，其“凶”可知。有“災眚”，“災”，天災，自外來；“眚”，己過，由自作。既迷不復善，在己則動皆過失，災禍亦自外而至，蓋所招也。迷道不復，無施而可，用以“行師”，則“終有大敗”；以之為國，則君之凶也。十年者，數之終。至于十年不克征，謂終不能行。既迷於道，何時而可行也？

Cheng Yi in Yichuan's Commentary on the Changes says: The Sixth at the Top, with a nature of Yin and softness, resides at the end of the return path, representing a person who is always in confusion and refuses to turn back. If one remains in confusion and refuses to return to goodness, the danger is evident. The phrase 'there is disaster and misfortune' refers to 'disaster' as calamity from heaven, coming from outside, and 'misfortune' as one's own wrongdoing, caused by oneself. Since one is already in confusion and refuses to return to goodness, one's own actions are easily mistakes, and external calamities follow closely. In fact, everything comes from oneself. Losing the way and not knowing to return, nothing can be accomplished: using it for military campaigns will result in great defeat; using it for governing the country will bring danger to the ruler. Ten years is the end of the number; saying that one cannot go to war within ten years refers to the fact that it will never be possible. If one has lost the way, when will it ever be possible to succeed?

集說 徐氏幾曰：上六位高而無下仁之美，剛遠而無遷善之機，厚極而有難開之蔽，柔終而無改過之勇，是昏迷而不知復者也。楊氏啟新曰：心為天君。“以其國君”，言喪失其本心也。

The collected interpretations cite Xu Ji's view: the line Six at the Top is in the highest position yet lacks the virtue of humbling oneself and being close to the virtuous; the yang line of Initial Nine is farthest from the line Li, lacking the opportunity for moral improvement; situated at the extreme of the earth's thickness, it becomes a difficult obstruction; residing at the end of the flexible path, it lacks the courage for self-reform—this is exactly the state of someone lost in confusion, unaware of turning back. The collected interpretations also cite Yang Qixin's view: the mind is the sovereign of the body; the line statement says 'with its sovereign,' meaning that even the fundamental mind has been lost.

何氏楷曰：《坤》奉先迷，今居其極，則迷之甚矣。言“迷復”，即昏迷而不知所復之謂。“行師”以下，皆假象，以喻一心不能馭眾動，徇物必至喪天君也。

Collective commentary cites He Kai's explanation: The hexagram statement of "Kun" originally included the idea of "first being lost." The sixth line at the top is located at the extreme of the "Kun" structure, thus being even more lost. What is meant by "being lost again" is to be in a state of confusion and not knowing where to return. The sentences following "using the army" are all borrowed metaphors used to explain that if the mind in charge is unable to control the chaotic actions, and one is constantly chasing external things, one will inevitably lose the heavenly sovereign within the heart.

總論 胡氏炳文曰：“迷復”與“不遠復”相反，初不遠而復，迷則遠而不復。“敦復”與“頻復”相反，敦無轉易，頻則屢易。“獨復”與，“休復”相似，休則比初，獨則應初也。“十年不克征”，亦“七日來復”之反。

In summary, Hu Bingwen says: "Mí Fù" and "Bù Yuǎn Fù" are exactly opposite. "Mí Fù" refers to the situation where the first line moves only a short distance and then turns back, while "Bù Yuǎn Fù" describes someone who is confused and goes far without turning back. "Dūn Fù" and "Pín Fù" are also opposites. "Dūn Fù" refers to someone who is sincere and does not change, while "Pín Fù" refers to someone who changes frequently. "Dú Fù" and "Xiū Fù" are similar. "Xiū Fù" refers to the second line being close to the first line, while "Dú Fù" refers to the fourth line being far from the first line. As for "Shí Nián Bù Kè Zhēng," it is exactly the opposite of "Qī Rì Lái Fù."

程傳 《無妄序卦》：“復則不妄矣，故受之以無妄”。復者，反於道也。既復於道，則合正理而無妄，故《復》之後，受之以《無妄》也。為卦乾上震下，震，動也，動以天為無妄，動以人慾則妄矣，《無妄》之義大矣哉！

Cheng Yi in Yichuan's Commentary on the Changes says: The "Xugua Zhuan" of the Book of Changes states, "After the return to the right path, there is no recklessness, hence it is followed by Wuwang." The term "return to the right path" refers to returning to the correct way. Once one has returned to the right path, one acts in accordance with reason and has no recklessness, so the hexagram Fu is followed by Wuwang. In terms of the structure of the hexagram, Qian is above and Zhen is below, with Zhen representing movement. Movement in accordance with heavenly principle is Wuwang; movement in accordance with human desire becomes recklessness. The meaning of the hexagram Wuwang is indeed profound.

無妄，元亨，利貞，其匪正有眚，不利有攸往。本義 無妄，實理自然之謂，《史記》作“無望”，謂無所期望而有得焉者，其義亦通，為卦自《訟》而變，九自二來而居於初，又為震主，動而不妄者也，故為《無妄》。又二體震動能乾健，九五剛中而應六二，故其占大亨，而利於正。若其不正，則有青而不利有所往也。

The hexagram statement of 《Wu Wang》 says: It is greatly smooth and favorable to maintain the correct path; if one's actions are not proper, there will be calamity and it is not favorable to go forward. Zhu Xi's 《Ben Yi》 explains: 《Wu Wang》 refers to the natural state of things as they are. The 《Shi Ji》 writes it as 「Wu Wang」, meaning without expectation yet naturally achieving something, which is also a reasonable interpretation. In terms of 「guabian」, this hexagram comes from 《Song》. The yang line at nine two moves down to the first position and becomes the main line of Zhen, which is active but not baseless, hence it is called 《Wu Wang》. Looking at the upper and lower trigrams: Zhen is active and Qian is strong and vigorous. Nine five, a yang line in the middle, corresponds with six two, so the judgment is that it is greatly smooth and favorable to maintain the correct path; if one's actions are not proper, there will be calamity and it is not favorable to go forward (the original text 「you qing」 should be 「you sheng」).

程傳 無妄者，至誠也。至誠者，天之道也。天之化有萬物，生生不窮，各正其性命，乃無妄也。人能合無妄之道，則所謂“與天地合其德”也。《無妄》有大亨之理，君子行無妄之道，則可以致大亨矣。《無妄》，天之道也，卦言人由無妄之道也。“利貞”法無妄之道，利在貞正，失貞正則妄也。雖無邪心，苟不合正理，則妄也，乃邪心也。故有匪正，則為過眚。既已無妄，不宜有往，往則妄也。

Cheng Yi in Yichuan's Commentary on the Changes says: The hexagram Wuwang discusses the concept of ultimate sincerity, which is the principle of Heaven. Heaven nurtures all things, continuously generating life, enabling each thing to fulfill its proper nature and destiny, which is Wuwang. If a person follows the way of Wuwang, it is as the Wenyan of Qian says, "To harmonize with the virtue of Heaven and Earth." The hexagram Wuwang inherently contains the principle of great success. If a gentleman promotes the way of Wuwang, he can achieve great success. Wuwang represents the way of Heaven, and this hexagram discusses how humans should follow the way of Wuwang. "Li zhen" means to emulate the way of Wuwang, and the benefit lies in uprightness. Losing uprightness leads to falsehood. Even if one has no evil thoughts, if it is not in accordance with the correct principles, it is still falsehood, which becomes a wicked heart. Therefore, once one's actions are not upright, it becomes a calamity. Since one has already achieved Wuwang, it is not appropriate to move further, for movement becomes a reckless action.

集說 《朱子語類》云：《無妄》一卦，雖云禍福之來也無常，然自家所守者，不可不利於正，不可以彼之無常，而吾之所守亦為之無常也，故曰“無妄，元亨利貞，其匪正有眚”。問：雖無邪心，苟不合正理，則妄也。既無邪，何以不合正？曰：有人自是其心全無邪，而卻不合於正理。如賢者過之，其心豈曾有邪？卻不合正理，佛氏亦豈有邪心者？

Collected Commentaries cite Zhu Xi's Sayings: The hexagram Wuwang (Without Pretense) says that although misfortune and fortune come without regularity, what one holds fast to should not be harmful to the right path. One should not allow external misfortune and fortune to make one's own principles changeable. Therefore, the hexagram statement says, "Wuwang, original prosperity, benefit and uprightness, if not upright, there will be calamity." Someone else asked: Chengzi said that even without evil thoughts, if something is not in accordance with the right path, it is still considered a delusion. If there are no evil thoughts, how can it be not in accordance with the right path? Zhu Xi answered: Some people think they have no evil thoughts in their hearts, yet they still act against the right path. For example, the Doctrine of the Mean says that the virtuous person may go too far, yet his heart is not evil. In the end, it still goes against the right path. Are Buddhist monks not also holding evil thoughts?

邱氏富國曰：唯其無妄，所以無望也。若其處心未免於妄，則尤道以致福，而妄欲徼，福非所謂無望之福；有過以召災，而妄欲免災，非所謂無望之災。此皆未免容心於禍福間，非所謂無妄也。若真實無妄之人，則純乎正理，禍福一付之天，而無苟得幸免之心也。

Collective commentary cites Qiu Fuguo's view: precisely because there is no falsehood in the heart, can we talk about not having expectations. If even the mind is inevitably filled with falsehood, then originally there is no way to gain blessings, yet one foolishly tries to seek them by chance, this is not the kind of blessing that comes without expectation. Originally there are faults that should bring misfortune, yet one foolishly tries to avoid them, this is not the kind of misfortune that comes without expectation. All these are thinking about misfortune and blessings, and cannot be called without falsehood. A truly without falsehood person has a pure and upright principle, entrusting all fortune and misfortune to heaven, with absolutely no thoughts of seeking blessings by improper means or侥幸 avoiding misfortune. ("You Dao Yi Zhi Fu" should be "Wu Dao Yi Zhi Fu").

胡氏炳文曰：朱子解《中庸》誠字，以為真實無妄之謂；此解《無妄》，則以為實理自然之謂。自然二字，已兼無所期望之意矣。胡氏居仁曰：無妄，誠也。誠，天理之實也。聖人只是循其實理之自然，無一豪私意造為。故出乎實理無妄之外，則為過眚。循此實理無妄而行之，則吉無不利。不幸而災疾之來，亦守此無妄之實理，而不足憂。卦辭爻辭皆此意。

The collected interpretations cite Hu Bingwen's statement: Master Zhu explained the character "cheng" in the "Doctrine of the Mean" as being real and free from falsehood; here, in explaining the "Book of Changes" hexagram "Wu Wang" (No Pretense), he says it refers to the natural state of true principles. The two words "natural" already include the meaning of not expecting or seeking anything. The collected interpretations also cite Hu Juren's statement: "Wu Wang" is "cheng." "Cheng" is the real nature of heaven's principle. The sage merely follows the natural state of true principles without any private intention or artificiality. Therefore, once one goes beyond the true and unpretentious principles, calamity results; but following these true and unpretentious principles leads to good fortune and suitability in all things. Even if calamity or illness comes, one should still hold fast to the real and unpretentious principles and not be worried. The hexagram statements and line statements all express this meaning.

初九，無妄，往吉。本義 以剛在內，誠之主也。如是而往，其“吉”可知。故其象占如此。

The line statement of the initial yang line says: Originally there is no delusion, going forward brings auspiciousness. Zhu Xi explains in his "Benyi": The initial yang line, with its yang strength residing in the inner trigram, is the master of sincerity. With such a mind, going forward naturally brings auspiciousness, so the line's image and divination are as such.

集說 蘭氏廷端曰：初則當行，終則當止，行止適當則無妄，不妄則“吉”。《無妄》之初，當行者也，故“往”則有“吉”。《無妄》之終，當止者也，故行則有眚。胡氏炳文曰：《彖》曰：“剛自外來而為主於內”，《本義》於此曰：以剛在內，誠之主也。主字最有力。蓋妄者，誠之反也，誠之主如此，妄自然無矣。如此而往，其吉固宜。

Collected interpretations cite Lan Tingduan's view: at the beginning one should act, and at the end one should stop; acting and stopping at the right time is what is called "Without Pretense," and without pretense there is good fortune. The first line of "Without Pretense" is at the time when action is appropriate, so moving forward brings good fortune; the top line of "Without Pretense" is at the time when stopping is appropriate, so continuing to move brings calamity. Collected interpretations also cite Hu Bingwen's view: the "Tuan Ci" says "the strong comes from outside and becomes the master within," while the "Ben Yi" here says "the strong is within, and is the master of sincerity." The word "master" carries the most weight. Pretense is the opposite of sincerity; since sincerity is the master, pretense naturally disappears; with such a mind, good fortune is naturally deserved.

何氏揩曰：此爻足蔽《無妄》全卦。震陽初動，誠一未分，是之謂《無妄》。以此而往，動與天舍，何不吉之有？

Collective commentary cites He Kai's view: this line is sufficient to summarize the entire hexagram of Wuwang. When the yang energy of Zhen (Thunder) first arises, it is sincere and undivided, which is called Wuwang. With such a mind, every action and movement aligns with the heavenly principle, how could there not be good fortune? (The original text mistakenly reads 'He Shi Kai' as 'He Shi Kai' and 'dong yu tian she' as 'dong yu tian he')

六二，不耕穫，不苗畲，則利有攸往。本義 柔順中正，因時順理，而無私意期望之心，故有“不耕穫，不菑畲”之象。言其無所為於前，無所冀於後也。占者如是，則利有所往也。

The Line Statement of the Second Line says: "Not cultivating for the sake of harvest, not clearing land for the sake of plowing, thus it is advantageous to go forward" (the original text "not seed and till" should be "not clearing land"). Zhu Xi's "Ben Yi" explains: the Second Line is flexible and proper, following the trend of the time and adhering to principles, without any private desire or expectation, hence the image of "not cultivating for harvest, not clearing land." This indicates that one does not deliberately create things beforehand and does not hold onto expectations afterwards. If the person consulting the oracle can act in this way, it will be advantageous to go forward.

程傳 凡理之所然者，非妄也。人所欲為者，乃妄也。故以”耕穫、菑畲”譬之。六二居中得正，又應五之中正，居動體而柔順，為動能順乎中正，乃《無妄》者也，故極言無妄之義。“耕”’農之始；”獲”，其成終也。田一歲曰“菑”，三歲曰“畲”。不耕而獲，不菑而畲，謂不首造其事，因其事理所當然也。首造其事，則是人心所作為，乃妄也。國事之當然，則是順理應物，非妄也，獲與畲是也。

Cheng Yi in his commentary "Yichuan's Commentary on the Changes" says: whatever is in accordance with the inherent nature of things is not empty or false; whatever comes from one's own desires is empty or false. Therefore, he uses the examples of plowing and harvesting, and of newly cultivated land and land that has been farmed for three years. The line Six in the Second is in the middle of the lower trigram and is in the proper position, and it corresponds with the Nine in the Fifth, which is upright and just. Although it is part of the trigram of movement, its nature is gentle and compliant, thus it is movement that follows the upright and just. This is exactly the line of "Wu Wang" (No Pretense), so it is used to fully explain the meaning of "Wu Wang." "Plowing" is the beginning of farming, and "harvesting" is the end of farming. The first year of newly cultivated land is called "Zi," and the third year is called "She." Not plowing and yet harvesting, not cultivating and yet having farmland, refers to not initiating the action oneself, but merely following the natural result of things. Initiating an action oneself is a deliberate human effort, which is false. However, when things naturally proceed as they should, it is following the natural order and responding to circumstances, which is not false. Harvesting and having farmland belong to this category. (The phrase "guo shi zhi ran" should be "yin shi zhi ran.")

蓋耕則必有獲，菑則必有畲，是事理之固然，非心意之所造作也。如是則為無妄，不妄則所往利而無害也。或曰：聖人制作以利天下者，皆造端也，豈非妄乎？曰：聖人隨時制作，合乎風氣之宜，未嘗先時而開之也。若不待時，則一聖人足以盡為矣，豈待累聖繼作也？時乃事之端，聖人隨時而為也。

Cheng Yi continued to say: Plowing will surely result in harvest, and clearing wasteland will surely lead to fertile fields. This is the natural order of things, not something created by human will. This is the meaning of the hexagram "Without Pretense." If there is no pretense, then whatever one goes about doing will be beneficial and free from harm. Someone asked: The sages created objects and systems to benefit the world, which are all beginnings, so is this not a form of pretense? The answer was: The sages created things in accordance with the times, meeting the needs of the prevailing customs. They never acted ahead of their time to create something new. If one did not need to wait for the right time, then one sage would be sufficient to complete all things, and why would there be a need for sages across generations to do so? It is the timing that is the beginning of things, and the sages merely acted in accordance with the timing.

集說 《朱於語類》：問：《程傳》爻辭恐未明白。竊謂無不耕而獲、不菑而畲之理，只是不於耕而計獲之利，如程子所解《象傳》，移之以解爻辭則可。曰：《易傳》爻象之辭，雖若相反，而意實相近，特辭有未足耳。爻辭言當循理，《象傳》言不計利。

Collected Commentaries cite Master Zhu Xi's Sayings: Someone asked, "Master Cheng's interpretation of this line statement may not be clear enough." I privately think that there is no such thing as reaping without sowing or achieving a harvest without clearing the land; it is simply saying that one should not calculate the benefits before the time for sowing. Therefore, the way Master Cheng explained the Image Commentary can be appropriately applied to explain the line statement. Master Zhu replied: "The interpretation of line statements in Yichuan's Commentary on the Changes and the explanation of the Image Commentary seem opposite, but their intention is actually similar. The only difference is that the wording is not thorough enough. The line statement speaks of following the principles of things, while the Image Commentary speaks of not being concerned with benefits."

陳氏埴曰：伊川大意，只謂不為獲而耕，不為畲而菑，凡有所為而為者，皆計利之私心，即妄也。但經文中不如此下語，故《易傳》中頗費言語。始謂不耕而獲，不菑而畲，謂不首造其事，則似以耕菑為私意；中謂耕則必有獲，菑則必有畲，非心造意作，則以耕穫菑畲為非私意。終謂既耕則必有獲，既菑則必成畲。非必以獲畲之富而為，則又似以獲畲為私意。三說不免自相抵捂，所以《本義》但據經文直說，謂無耕穫菑畲之私心。

Collecting sayings cites Chen Zhi's words: The main idea of Yichuan is to say that one should not till the land merely for the sake of harvest, nor clear new fields merely for the sake of fertile land; any action taken with some ulterior motive is driven by a selfish desire for profit, which is considered wrong. However, the classic text does not express it in such terms, so Yichuan's Commentary on the Changes is somewhat roundabout. At first, it says that one does not harvest without tilling, nor make land fertile without clearing it, implying that tilling and clearing are seen as selfish intentions. Then it says that tilling will surely result in harvest, and clearing will surely result in fertile land, indicating that tilling and clearing are not selfish intentions. Finally, it says that since tilling will surely result in harvest, and clearing will surely result in fertile land, it is not because of the richness of harvest or fertile land that one tills or clears, implying that harvest and fertile land are seen as selfish intentions. These three interpretations are inevitably contradictory, so the Benyi simply follows the text directly, stating that there is no such selfish intention as tilling, harvesting, clearing, or making land fertile. (The term '抵捂' should be '抵牾'.)

胡氏炳文曰：“耕穫”者，種而斂之也。“菑畲”者，墾而熟之也。一歲之農，始於耕，終於獲。三歲之田，始於菑，終於畲。“不耕穫，不菑畲”，諸家以為不耕而獲，不菑而畲，唯《本義》以為始終無所作為之象，而必曰因時順理者，理本自然無所作為，自始至終，絕無計功謀利之心，故其占曰“利有牧往”。

Collective commentary cites Hu Bingwen's explanation: "Genghuo" refers to sowing and then harvesting, while "ziyu" refers to clearing land and then allowing it to mature. In a year's farming, it begins with plowing and ends with harvesting; in three years of land cultivation, it begins with clearing and ends with maturity. "Not genghuo, not ziyu" is generally interpreted as not plowing and then harvesting, or not clearing land and then obtaining mature fields. However, the "Benyi" interprets it as a process that is entirely natural and without artificial intervention. It specifically mentions "following the right time and reason" because reason is natural and not artificially created, and throughout the entire process there is no intention of seeking rewards or benefits. Therefore, the divination concludes with "favorable for going forward" (the original text mistakenly writes "li you mu wang" instead of "li you you wang").

何氏楷曰：人之有妄，在於期望。“不耕穫”者，不方耕而即望有其獲也。“不菑畲”者，不方菑而即望成其畲也。學者之除妄心而必有事焉，當如此矣，故曰“則利有攸往”。言必如此而後利也。案 何氏說與《傳》義頗異，質諸夫子先事後得、先難後獲之訓，則於理尤長。且《象傳》以未富釋之，正謂其無望獲之心，未必以耕為可廢也。

The collected interpretations cite He Kai's view: people have delusions because they hold onto expectations. "Not reaping before sowing" means not expecting a harvest immediately after sowing; "not cultivating new land before it becomes arable" means not expecting it to become good farmland immediately after clearing it. Scholars should eliminate their delusions yet must still engage in activities, and this is exactly what is meant by "then there is benefit in going forward." This implies that only by doing so can there be benefit. Li Guangdi comments: He's interpretation differs from that of Cheng Zhong's commentary. Using Confucius' teaching of "first doing the task then gaining the reward" and "first facing difficulties then obtaining success" to verify it, it is more reasonable. Moreover, the "small image" explains this line with "not yet rich," which means he has no expectation of harvest, not that farming should be abandoned.

六三，無妄之災，或繫之牛，行人之得，邑人之災。本義 卦之六爻，皆《無妄》者也。六三處不得正，故遇其占者，無故而有災，如行人牽牛以去，而居者反遭詰捕之擾也。

The line statement of the third line says: A calamity comes without cause — someone tied up a cow there, a passerby took it away, and the local person thus suffered the disaster of being searched and pursued. Zhu Xi's "Ben Yi" explains: The primary hexagram consists of six lines all belonging to "Wu Wang." The position of the sixth line in the third place is not correct, so the person encountering this divination will suffer a calamity without cause, just like the passerby who took the cow away, while the local person is subjected to interrogation and pursuit.

程傳 三以陰柔而不中正，是為妄者也。又志應於上，欲也，亦妄也。在無妄之道，為災害也。人之妄動，由有欲也。妄動而得，亦必有失。雖使得其所利，其動而妄，失已大矣，況復凶悔隨之乎？知者見妄之得，則知其失必與稱也。故聖人因六三有妄之象，而發明其理云“無妄之災，或繫之牛，行人之得，邑人之災”。

Cheng Yi in Yichuan's Commentary on the Changes says: Six in the Third, with its nature of yin and flexibility, is not in the center or in the correct position, thus it is exactly the one line that is reckless. It also wholeheartedly corresponds with Nine at the Top, which is desire, and this also belongs to recklessness. In the way of no recklessness, this becomes a calamity. People's reckless actions are all due to desire. When reckless actions lead to gain, they must also lead to loss. Even if one gains the desired benefit, since the action is reckless, the loss is already great, and何况 danger and regret follow closely. A person who understands things well sees that the gain from recklessness is matched by an equal loss. Therefore, the sage uses the image of Six in the Third being reckless to clarify this principle: "Calamity from recklessness, perhaps tied to a cow, the traveler's gain is the town's calamity."

言如三之為妄，乃無妄之災害也。設如有得，其失隨至，如“或繫之牛”。“或”，謂設或也，或繫得牛，行人得之以為有得，邑人失牛，乃是災也。借使邑人繫得馬，則行人失馬，乃是災也。言有得則有失，不足以為得也。“行人”“邑人”，但言有得則有失，非以為彼己也。妄得之福，災亦隨之：妄得之得，失亦稱之，固不足以為得也。人能知此，則不為妄動矣。

Cheng Yi continued to say: A situation like the Sixth in the Third, which is characterized by recklessness, is actually a calamity in the world of no recklessness. If there is a gain, loss follows immediately, just like the example of "a cow being tied up." "Or" is a term of assumption: suppose a cow is tied up, a passerby takes it away and that is considered a gain, while the local person who loses the cow suffers a calamity. Conversely, if the local person ties up a horse, then the loss of the horse becomes the passerby's loss, and the one who suffers the calamity changes. This simply illustrates that there must be a loss whenever there is a gain, and thus gain is not truly gain. "Passerby" and "local person" are merely used to illustrate that there must be a loss whenever there is a gain, and they are not specific to anyone or oneself. The blessings gained through recklessness bring calamity along with them; the gains obtained through recklessness are accompanied by equivalent losses, and such gains are not real gains. If people can understand this, they will not act recklessly.

集說 關氏朗曰：《無妄》而災者，災也。有妄而災，則其所也，非災之也。運數適然，非己妄致，乃無妄之災。《朱子語類》云；此卦六爻皆是無妄，但六三地頭不正，故有“無妄之災”，言無故而有災也。如行人牽牛以去，而居人反遭詰捕之擾，此正《無妄》之災之象。

The collected interpretations cite Guan Lang's saying: originally there is no wrong action yet misfortune occurs, this is called disaster; if one has wrong actions and incurs misfortune, that is deserved punishment and not considered disaster. If the fortune and misfortune happen by chance and are not caused by one's own wrong actions, then it is called "disaster without wrong action." The collected interpretations also cite Master Zhu's "Classified Sayings": in this hexagram all six lines belong to "no wrong action," but the position of line six in the third is not proper, hence there is "disaster without wrong action." This refers to suffering misfortune without cause. It is like a traveler leading a cow who runs away, while the local residents are subjected to interrogation and pursuit, which is exactly the image of "disaster without wrong action."

胡氏炳文曰：匪正有眚，人自為之也。《無妄》之災，天實為之也。六爻皆《無妄》，三之時，則《無妄》而有災者也。《雜卦》曰：“無妄，災也”，其此之謂與？

Collected Commentaries cite Hu Bingwen's saying: The Hexagram Statement says "Not through proper means there is misfortune," which is caused by people themselves; the Line Statement says "Misfortune without reason," which is truly caused by heaven. All six lines belong to the Hexagram of "Without Falsehood," but only the situation of line six in the third position is one where there is no false misfortune yet disaster occurs. The "Zagua Transmission" says "Without Falsehood, disaster," which probably refers to this.

九四，可貞，無咎。本義 陽剛乾體，下無應與，可固守而“無咎”，不可以有為之占也。

The statement of the fourth line says: It is possible to adhere to the correct path and there will be no mistakes. Zhu Xi's "Ben Yi" explains: The nine in the fourth is yang and belongs to the Qian trigram, and there is no corresponding line below it, so it can only remain steadfast to avoid mistakes. This is a divination indicating that it is not appropriate to take action.

程傳 四剛陽而居乾體，復無應與，無妄者也。剛而無私，豈有妄乎？可貞固守此，自“無咎”也。九居陰得為正乎？曰：以陽居乾體，若復處剛，則為過矣，過則妄也。居四，無尚剛之志也。“可貞”與“利貞”不同，“可貞”，謂其所處可貞固守之；“利貞”，謂利於貞也。

Cheng Yi in Yichuan's Commentary on the Changes says: Nine in the Fourth is a yang line that is located within the Qian trigram, and it does not have a corresponding line, making it a single line of Wuwang. Being strong and vigorous yet without private desires, how could there be falsehood? As long as one holds on to this, there will naturally be no mistakes. Someone asks: Is a yang line in a yin position considered proper? The answer is: Since it is a yang line located within the Qian trigram, if it were also in a yang position, it would be overly strong, and excess is considered falsehood. Being in the Fourth position indicates that it does not have the mind of excessive strength. "Ke Zhen" and "Li Zhen" are different: "Ke Zhen" means that the situation it is in allows for firm adherence, while "Li Zhen" means that upholding correctness is beneficial.

集說 胡氏炳文曰：“貞”，正而固也。曰“利貞”，則訓正字，而兼固字之義，曰“不可貞”，則專訓固字，而無正字之義。九四陽剛健體，下無應與，可貞正守之，而其占不可有為也。何氏楷曰：四剛陽而居乾體，本自《無妄》者也。“可貞”固守此，則“無咎”。初

Collective commentary cites Hu Bingwen's statement: "Zhen" means both correct and firm. Explaining "beneficial to zhen," the term "zhen" is interpreted as correct, while also implying firmness; explaining "not zhen," it takes only the meaning of firmness and excludes the meaning of correctness. The fourth line is yang and belongs to the category of strong and vigorous. Below it there is no corresponding line, so it can maintain firmness on its own, but in terms of divination, it is not appropriate to take action. Collective commentary also cites He Kai's statement: the fourth line is yang and is located within the Qian trigram, originally being a line of no false movement. If it can maintain this firmness, it will not commit any mistakes. The original text has a missing character, and He's discussion on the first line is left with only the character "initial."

九五，無妄之疾，勿藥有喜。本義 乾剛中正，以居尊位，而下應亦中正，無妄之也。如是而有疾，勿藥而自愈矣。故其象占如此。

The Line Statement of the Fifth Line says: A disease arising without cause will recover on its own without medication. Zhu Xi's "Ben Yi" explains: The Nine in the Fifth, possessing the strong and vigorous nature of the Heaven Trigram, being in the central and proper position, and occupying the exalted position of a ruler, with the corresponding Six in the Second also being upright and correct, can be considered to have reached the extreme of no false movement. If such a person falls ill, they do not need medicine to recover, hence the symbolic meaning and the divination result are as such.

程傳 九以中正當尊位，下復以中正順應之，可謂無妄之至者也，其道無以加矣，“疾”，為之病者也。以九五之無妄，如其有疾，勿以藥治，則有喜也。人之有疾，則以藥石攻去其邪以養其正。若氣體平和，本無疾病，而攻治之，則反害其正矣。故勿藥則有喜也。有喜，謂疾自亡也。

Cheng Yi in Yichuan's Commentary on the Changes says: Nine in the Fifth holds the position of honor and authority with the virtue of being both central and upright. Below it is Six in the Second, also upright and central, which is in harmony and obedience. This can be called the extreme of no false movement. The term 'disease' refers to something that adds affliction. With the state of no false movement of Nine in the Fifth, if there is affliction, one does not need to treat it with medicine, and instead there is joy. When a person is sick, they use medicine to remove evil influences and preserve the righteous energy. But if the vital energy and blood are originally balanced and there is no sickness, yet one forcefully treats it, it would instead harm the righteous energy. Therefore, without taking medicine there is joy; the term 'joy' means that the sickness naturally disappears.

無妄之所謂疾者，謂若治之而不治，率之而不從，化之而不革，以妄而為無妄之疾。舜之有苗，周公之管蔡，孔子之叔孫武叔是也。既已無妄，而有疾之者，則當自如。無妄之疾，不足患也。若遂自攻治，乃是渝其無妄而遷於妄也。五既處無妄之極，故唯戒在動，動則妄矣。

Cheng Yi continued saying: The "disease" mentioned in the Book of Changes, the Wuwang, refers to the situation where one tries to govern him but he refuses to be governed, tries to lead him but he refuses to obey, tries to transform him but he refuses to change, and thus his own delusion becomes the illness of the one who is without delusion. Yu Shun encountered the You Miao, the Duke of Zhou encountered Guan Shu and Cai Shu, and Confucius encountered Su Sun Wu Shu, all of whom fall into this category. Since one has already attained the state of being without delusion, yet someone comes to add illness to it, one should proceed as before. The illness of Wuwang is not something to be worried about; if one therefore takes action to attack and govern, that would be changing one's own state of being without delusion and moving towards delusion. The Nine in the Fifth has already reached the extreme of being without delusion, so the only thing to be cautious about is acting recklessly. Once one acts, it becomes delusion.

案 勿者，禁止之辭。言無妄矣，而偶有疾，則亦順其自然而氣自復，勿復用藥以生他候。如人有無妄之災，則亦順其自然而事自平，勿復用智以生他咎也。凡《易》中言勿者皆同義。此爻之疾，與六三之災同。然此曰“有喜”者，剛中正而居尊位，德位固不同也。

Li Guangdi remarked: "Wu" is a term of prohibition. This means that when a person has no false movement, and an illness occurs by chance, one should just follow the natural course, and the vital energy will naturally recover; one should not take medicine, which may lead to other symptoms. It is like when a person suffers from an unexpected disaster, one should just follow the natural course, and the matter will naturally calm down; one should not take further actions, which may lead to more blame. In general, wherever the "Wu" appears in the Zhou Changes, its meaning is the same. The "ji" (disease) in this line is of the same nature as the "zai" (disaster) in line six in the third. However, this line is judged as "you xi" (good news), because the nine in the fifth is strong, upright, and in a noble position, and its virtue and position are fundamentally different from those of line six in the third.

上九，無妄，行有眚，無攸利。本義 上九非有妄也，但以其窮極而不可行耳，故其象占如此。

The line statement of the Upper Ninth says: It is originally free from falsehood, but if it proceeds further, there will be calamity, and there is nothing to be gained. Zhu Xi's "Ben Yi" explains: The Upper Ninth is not being reckless, but because it has reached the extreme limit, it can no longer take action, hence the hexagram image and the divination are thus.

程傳 上九居卦之終，無妄之極者也。極而復行，過於理也。過於理則妄也。故上九而行，則有過眚而無所利矣。

Cheng Yi in Yichuan's Commentary on the Changes says: The upper ninth line is at the end of the entire hexagram, representing the extreme point of Wuwang. When one has already reached the extreme and still moves forward, it goes beyond reason; going beyond reason is recklessness. Therefore, whenever the upper ninth line takes action, there will be mistakes and calamities, with no benefits.

集說 龔氏煥曰：無妄者，實理自然之謂。循是理則吉，拂是理則凶。初“往吉”，二“利有攸往”，循是理而動者也；四“可貞無咎”，守是理而不動者也；三有“災”，五有“疾”，不幸而遇無故非意之事，君子亦聽之而已，守是禮而不為動者也。或動或靜，唯理是循，所以為無妄，上九居《無妄》之極，不可有行，若不循理而動，則反為妄矣，其有眚而不利也宜哉！何氏楷曰：彖所謂“匪正有眚，不利有攸往”者。

Collective commentary cites Gongs Huan's explanation: "Wu Wang" refers to the natural state of things as they truly are. Following this principle brings good fortune, while violating it leads to misfortune. "Initial Nine 'Going is auspicious'" and "Six in the Second 'Beneficial to go somewhere'" represent movement in accordance with this principle. "Nine in the Fourth 'Maintaining uprightness brings no blame'" represents stillness in accordance with this principle. "Six in the Third 'Disaster'" and "Nine in the Fifth 'Disease'" indicate encountering unexpected, uncaused events; the gentleman merely lets things be, remaining steadfast in the principle without being disturbed. Whether moving or still, everything follows the heavenly principle, hence it is called "Wu Wang." The upper nine is at the extreme of "Wu Wang," and no further action should be taken. If one acts recklessly without following the heavenly principle, it becomes "Wang," leading to misfortune, which is appropriate. Collective commentary also cites He Kai's explanation: this is precisely what the "Tuan Ci" says: "Not following the correct path brings calamity; it is not beneficial to go anywhere."

總論 胡氏炳文曰：六爻皆無妄也，特初九得位而為震動之主，時之方來，故“無妄往吉”。上九失位而居乾體之極，時已去矣，故其行雖無妄，“有眚無攸利”。是故善學《易》者在識時，初曰“吉”，二日“利”，時也；三曰“災”，五日“疾”，上曰“眚”，非有妄以致之也，亦時也；初與二皆可“往”，時當動而動也；四“可貞”，五“勿藥”，上行“有眚”，時當靜而靜也。

In summary, Hu Bingwen says that all six lines belong to the hexagram Wuwang, but the line Choujiu is in the correct position and is the main line of the Zhen trigram, indicating that the opportunity is just arriving, hence it says "Wuwang, going is auspicious." The line Shangjiu is out of position and is at the extreme of the Qian trigram, indicating that the opportunity has already passed, so although its action is without pretense, it says "there is a calamity, and there is no benefit." Therefore, those who are good at studying the Book of Changes should focus on recognizing the situation: the lines Choujiu and Liushier say "auspicious" and "favorable," which are due to the situation; the lines Liusan, Wuwu, and Shangjiu say "calamity," "disease," and "calamity," respectively, which are not caused by pretense, but also due to the situation. The lines Choujiu and Liushier can "go," meaning they should act when the time is right; the lines Jiushisi "can be firm," Jiushiwu "no medicine is needed," and Shangjiu "if action is taken, there is a calamity," meaning they should remain still when the time is not right.

程傳 《大畜序卦》：“有無妄然後可畜，故受之以大畜。”《無妄》則為有實，故可畜聚，《大畜》所以次《無妄》也。為卦艮上乾下，天而在於山中，所畜至大之象。畜為畜止，又為畜聚。止則聚矣。取天在山中之象，則為蘊畜。取艮之止乾，則為畜止。止而後有積，故止為畜義。

Cheng Yi in Yichuan's Commentary on the Changes says: The "Xugua Zhuan" of the Book of Changes states, "After there is no false desire, then there can be accumulation, hence it is followed by the Great Accumulation." Having "Wuwang" means having truth, and only with truth can there be accumulation, so the Great Accumulation comes after Wuwang. In terms of the hexagram structure, the mountain (Gèn) is above and the heaven (Qián) is below, with heaven contained within the mountain, symbolizing the image of great accumulation. "Xù" means both stopping and accumulating; when stopped, accumulation naturally follows. Taking the image of heaven within the mountain represents concealment and accumulation; taking the meaning of Gèn stopping Qián signifies stopping accumulation. First there must be stopping, then accumulation can occur, so "stopping" is the meaning of "xù."

大畜，利貞，不家食吉，利涉大川。本義 “大”，陽也。以艮畜乾，又畜之大者也。又以內乾剛健，外艮篤實輝光，是以能日新其德。而為畜之大也。以卦變言，此卦自《需》而來，九自五而上，以卦體言，六五尊而尚之。以卦德言，又能止健，皆非大正不能，故其占為“利貞”，而“不家食吉”也。又六五下應於乾，為應乎天，故其占又為“利涉大川”也。“不家食”，謂食祿於朝，不食於家也。

The Hexagram Statement of the Great Accumulation says: It is favorable to maintain uprightness, and it is auspicious to seek official positions and receive salary rather than support oneself at home, and it is favorable to cross a great river. Zhu Xi's "Ben Yi" explains: "Great" refers to Yang. Using the mountain trigram to contain the heaven trigram, it is the greatest among what is contained. Also, because the inner trigram is the heaven trigram, which is strong and vigorous, and the outer trigram is the mountain trigram, which is solid and has brightness, it is able to renew its virtue daily and achieve great accumulation. In terms of "hexagram transformation," this hexagram comes from the Need hexagram, with the Yang line at nine five moving to the upper position. In terms of the hexagram structure, the six five occupies the noble position and values the virtuous above. In terms of the hexagram virtue, it can control strength with stillness—these are things that only a person of great moral correctness can accomplish, so the judgment is "favorable to uprightness" and "not supporting oneself at home is auspicious." Furthermore, the six five connects downward with the heaven trigram, which corresponds to heaven, so the judgment is also "favorable to crossing a great river." "Not supporting oneself at home" means receiving salary in the court, not relying on one's own means for sustenance.

程傳 莫大於天，而在山中，艮在上而止乾於下，皆蘊畜至大之象也。在人為學術道德充積於內，乃所畜之大也。凡所畜聚皆是。專言其大者，人之蘊畜，宜得正道，故云“利貞”。

Cheng Yi in Yichuan's Commentary on the Changes says: There is nothing greater than heaven, yet today heaven is contained within the mountain; the mountain trigram is above and the heaven trigram is below, stopping it. These are images of great accumulation. Applied to human beings, this means that learning, skills, and virtue are fully accumulated within the heart. This is the great accumulation. Anything that is accumulated can be called "xu," but here it refers specifically to great accumulation. Human accumulation should be in accordance with the right path, hence the hexagram statement says "beneficial to uprightness."

若夫異端偏學，所聚至多，而不正者固有矣。既道德充積於內，宜在上位，以享天祿，施為於天下，則不獨於一身之吉，天下之吉也。若窮處而自食於家，道之否也，故“不家食”則“吉”。所畜既大，宜施之於時，濟天下之艱險，乃大畜之用也，故“利涉大川”。此只據大畜之義而言，《彖》更以卦之才德而言，諸爻則唯有止畜之義。蓋《易》體道隨宜，取明且近者。

Cheng Yi in his Yichuan Commentary on the Changes says: as for the doctrines of heterodox and biased schools, they may accumulate a lot of content, but they inevitably contain unrighteous elements. Therefore, the hexagram Daxu first emphasizes the character "Zhen" (uprightness). Once moral virtue has been fully cultivated and accumulated within, one should take a high position and enjoy the salary of the court, applying one's learning throughout the world. In this way, the auspicious outcome is not only for oneself but for the entire world. If one remains confined and poor, living by one's own labor at home, this is a sign that the Dao is not being practiced. Therefore, the hexagram statement says "not eating at home" leads to "auspiciousness." Since the accumulated virtue is great, it should be applied in the present age to relieve the difficulties and dangers of the world. This is precisely the function of the hexagram Daxu, hence it says "favorable for crossing great rivers." The above is merely based on the meaning of the hexagram name. Confucius's "Tuan Ci" (Commentary on the Hexagram) discusses the qualities and virtues of the entire hexagram. The six lines (yao) focus on the aspect of stopping and restraining. In general, the Zhou Changes examine principles and adapt to circumstances, always taking the most clear and relevant aspect to explain.

集說 《朱子語類》云：某作《本義》，欲將文王卦辭，只大綱依文王本義略說，至其所以然之故，卻於孔子《彖傳》中發之。且如“大畜，利貞，不家食吉，利涉大川”，只是占得《大畜》者，為“利貞不家食”而“吉”，“利”於“涉大川”。至於剛上尚賢等處，乃孔子發明，各有所主。爻象亦然。如此則不失文王本意，又可見孔子之意，但今未暇整頓耳。胡氏炳文曰：“不家食”，是賢者不畜於家而畜於朝。“涉大川”，又似有畜極而通之意。要之兩利字，一吉字，占辭自分為三，不必泥而一之也。

"The Collected Commentaries" cites Zhu Xi's words from the "Zhu Zi Yu Lüe" saying: When I wrote "The Original Meaning of the Zhou Changes," I intended to explain only the general outline of King Wen's hexagram statements according to King Wen's original meaning. As for the reasons behind the hexagram statements, I would elaborate on them through Confucius' "Tao Ci." For example, "Da Xu, beneficial to uprightness, not eating at home is auspicious, beneficial to crossing great rivers" merely indicates that someone who divines the hexagram Da Xu benefits from uprightness, does not stay at home to eat and thus gets auspiciousness, and is also beneficial for crossing great rivers. However, explanations such as "the strong above and the exalted virtue" are Confucius' own interpretations, each focusing on different aspects. The line statements and line images are to be read in the same way. This approach preserves King Wen's original meaning while revealing Confucius' intent, though I have not yet had the time to compile this into a book. "The Collected Commentaries" also cites Hu Bingwen saying: The phrase "not eating at home" refers to the virtuous not being kept in one's own household but being employed by the court; "crossing great rivers" also implies the idea of accumulation reaching its peak and then turning into smoothness. In summary, the two "beneficial" characters and one "auspicious" character in the hexagram statements are originally divided into three layers as "divinatory statements," and there is no need to force them into a single sentence.

初九，有厲，利已。本義 乾之三陽，為艮所止，故內外之卦各取其義。初九為六四所止，故其占往則有危，而利於止也。程傳 《大畜》，艮止畜乾也。故乾三爻皆取被止為義，艮三爻皆取止之為義。初以陽剛，又健體而居下，必上進者也。六四在上，畜止於己，安能敵在上得位之勢？若犯之而進，則有危厲，故利在已而不進也。在他卦，則四與初為正應，相援者也。在《大畜》，則相應乃為相止畜。上與三皆陽，則為合志。蓋陽皆上進之物，故有同志之象，則無相止之義。

The line statement for the initial yang line (Chu Ji) says: There is danger, and it is advantageous to stop. Zhu Xi's "Benyi" explains: The lower trigram "Qian" (Heaven) has three yang lines, which are stopped by the upper trigram "Gen" (Mountain). Therefore, both the inner and outer trigrams take meaning from the act of stopping. The initial yang line is stopped by the fourth line (Liù Sì), so its "divination statement" is: Going forward brings danger, but stopping is advantageous. Cheng Yi's "Yichuan Commentary on the Changes" says: The hexagram "Da Xu" (Great Accumulation) is about "Gen" stopping and restraining "Qian." Therefore, the three lines of "Qian" take meaning from being stopped, and the three lines of "Gen" take meaning from stopping others. The initial yang line is a strong and vigorous line, located at the very bottom of a strong and vigorous hexagram. It is bound to move upward. The fourth line, however, is in a superior position and stops it. How can the initial line resist the momentum of a superior and properly positioned line? If it attempts to move forward forcefully, it will face danger, so it is advantageous to stop and not proceed. In other hexagrams, the fourth and initial lines are "responsive" and support each other. In the hexagram "Da Xu," this responsiveness turns into mutual restraint. The upper yang line (Shang Ji) and the third yang line (Jiu San) are both yang lines, thus forming a harmonious relationship. Since yang lines are all things that move upward, they represent a shared aspiration, and thus there is no mutual restraint.

集說 蔡氏清曰：初九不可進而未必能自不進，故戒之雲進則有“厲”，唯“利” 九二，輿說蝮。本義 九二亦為六五所畜，以其處中，故能自止而不進，有此象也。程傳 二為六五所畜止，勢不可進也。五據在上之勢，豈可犯也？二雖剛健之體，然其處得中道，故進止無失。雖志於進。度其勢之不可，則止而不行，如車輿說去輪輹，謂不行也。

"The Collection of Sayings" cites Cai Qing's statement: Initially, the first line is in a position where it cannot move forward, but it does not necessarily mean it will not move on its own. Therefore, the line statement warns that moving forward will result in danger, and only benefit is present—here, the original text is missing some words, and Cai Qing's words are incomplete. The line statement for the second line: the carriage has removed the rabbit on the axle. Zhu Xi's "Original Meaning" says: The second line is also restrained by the fifth line, because it is in the central position of the lower trigram, so it can stop by itself without moving forward, hence the image. Cheng Yi's "Yichuan Commentary on the Changes" says: The second line is restrained by the fifth line, and in terms of situation, it cannot move forward; the fifth line occupies the position of authority, how can it be offended? Although the second line is a strong and vigorous line, it is in the middle path, so whether to move or stop is appropriate. Although it has the intention to move forward, upon considering the situation, it finds it impossible, so it stops, just like a carriage that has removed the rabbit on the axle, which means it cannot move forward."

九三，良馬逐，利艱貞，曰閒輿衛，利有攸往。本義 三以陽居健極，上以陽居畜極，極而通之時也。又皆陽爻，故不相畜而俱進，有“良馬逐”之象焉。然過剛銳進，故其占必戒以“艱貞”“閒習”，乃利於有往也。日，當為日月之日。

The third line statement says: A good horse gallops and chases, it is advantageous to maintain uprightness in difficulty, to practice daily the chariot and defense, and to go somewhere. Zhu Xi's "Original Meaning" says: The ninth line at the third position, with a yang line occupying the top of a strong and vigorous hexagram, and the top nine, with a yang line occupying the top of a hexagram of stopping, are exactly at the point where accumulation reaches its peak and turns into smoothness; both are yang lines, so they no longer restrain each other and move forward together, hence the image of "a good horse chasing." However, the third line is overly strong and eager to advance, so its "divination statement" must use "difficult uprightness" and "daily practice" to warn, thus it is advantageous to go somewhere. The character "曰" in the line statement should be the character "日" meaning sun or day.

程傳 三剛健之極，而上九之陽，亦上進之物，又處畜之極而思變也。與三乃不相畜而志同，相應以進者也。三以剛健之才，而在上者與合志而進，其進如良馬之馳逐，言其速也。雖其進之勢速，不可恃其才之健與上之應，而忘備與慎也。故宜艱難其事，而由貞正之道。輿者用行之物，衛者所以自防。當自日常閒習其車輿，與其防衛，則利有攸往矣。三乾體而居正，能貞者也，當其銳進，故戒以知難，與不失其貞也。志既銳於進，雖剛明有時而失，不得不戒也。

Cheng Yi in Yichuan's Commentary on the Changes says: Nine in the Third is located at the extreme of strength and firmness, while Nine at the Top, this yang line, is also striving upward. It is located at the extreme of being restrained and thus thinking of change. It no longer restrains Nine in the Third, but instead shares the same aspirations, and they respond to each other in moving forward together. Nine in the Third, with its strength and firmness, is supported by Nine at the Top, which shares its aspirations and moves forward with it. The momentum of their advancement is like a good horse galloping and chasing, describing its speed. However, although the momentum is swift, one must not rely on one's own strength and the support from above and forget caution and vigilance. Therefore, one should regard the matter as difficult and follow the correct path. "Yu" refers to the vehicle used for traveling, and "Wei" refers to the equipment used for self-defense. One should regularly practice one's vehicle and defense, and thus "it is advantageous to go forward." Nine in the Third is part of the "Qian" trigram and is in the proper position, so it is originally capable of maintaining correctness. However, because it is striving forward with great intensity, it is warned to recognize the difficulty and not lose its correctness. Since the mind is eager to advance, even the most strong and wise people may make mistakes, and thus it is necessary to issue this warning.

集說 項氏安世曰：初九在初，故稱“童牛”。九二以剛居柔無勢，故為“豶豕”。九三純乾，故為“良馬。”六四，童牛之牿，元吉。本義 “童”者，未角之稱，“牿”，施橫木於牛角以防其觸，《詩》所謂楅衡者也。止之於末角之時，為力則易，大善之吉也，故其象占如此。《學記》曰：禁於未發之謂豫，正此意也。

The "Collected Sayings" cite Xiang Anshi's explanation: the initial line, "Chu Ji," is in the first position, so it is called "Tong Niu," meaning a young bull that has not yet grown horns; "Jiu Er," with yang strength in a yin position and lacking power, is described as "Fen Shi," a castrated pig; "Jiu San," being purely "Qian" in nature, is symbolized by a good horse. The fourth line statement says: adding a crossbar to the horn of a young bull brings great good fortune. Zhu Xi's "Basic Meaning" explains: "Tong" refers to a young bull without horns; "Gu" means placing a wooden bar across the bull's horn to prevent it from ramming, which is called "E Heng" in the "Book of Poetry." Stopping the bull before its horns grow is easy to manage, hence great good fortune, which is why the line and the divination statement are so. The "Book of Rites · Record of Learning" says, "To prevent wrongdoing before it occurs is called preparation," which expresses exactly this meaning.

程傳 以位而言，則四下應於初，畜初者也。初居最下，陽之微者，微而畜之則易制，猶“童牛”而加牿，大善而“吉”也。概論畜道，則四艮體，居上位而得正，是以正德居大臣之位，當畜之任者也。大臣之任，上畜止人君之邪心，下畜止天下之惡人。

Cheng Yi's Commentary on the Changes says: From the perspective of the lines, the line six in the fourth position connects downward with the line nine at the beginning, and this is the side that restrains the line nine at the beginning. The line nine at the beginning is located at the very bottom, which is a time when yang energy is still very weak. When something is weak, it is easy to restrain it, just like adding a crossbar to a young calf, which is a great benefit and thus 'auspicious'. If we generally speak about the way of restraining, the line six in the fourth belongs to the trigram Gen (Mountain), which is in a high position and 'appropriate'. This is the person who holds the virtue of righteousness and takes on the responsibility of restraining. The duty of a minister is to restrain the ruler's wrong thoughts above and to restrain the evil people of the world below.

人之惡，止於初則易，既盛而後禁，則盾扞格而難勝。故上之惡既甚，則雖聖人救之，不能免違拂。下之惡既甚，則雖聖人治之，不能免刑戮。莫若止之於初，如“童牛”而加牿，則“元吉”也。牛之性，觝觸以角，故牿以制之。若童犢始角而加之以牿，使觝觸之性不發，則易而無傷。以況六四能畜止上下之惡於未發之前，則大善之吉也。

Cheng Yi continued to say: A person's evil thoughts are easy to stop when they are just beginning; but once they have grown strong, it becomes stubborn and difficult to overcome. Therefore, if a ruler's evil becomes serious, even a sage trying to save him will inevitably meet resistance; if a subject's evil becomes serious, even a sage trying to govern will inevitably have to resort to punishment. It is better to stop it at the beginning, just as adding a crossbar to a young calf. This is called "original good fortune." A calf's nature is to charge with its horns, so a crossbar is used to restrain it; if the crossbar is added when the calf is just beginning to grow horns, it prevents the charging nature from being expressed, making it both easy and harmless to the calf. Using this analogy, if the sixth line (six in the fourth) can stop the evil of above and below before it has even begun to manifest, that is a great good fortune.

集說 《朱子語類》云：《大畜》下卦，取其能自畜而不進，上卦取其能畜彼而不使進。然四能止之於初，故為力易。五則陽已進而止之，則難。以柔居尊，得其機會可制，故亦吉，但不能如四之“元吉”耳。六五，豶豕之牙，吉。

The "Collection of Sayings" cites Zhu Xi's words from the "Words of Master Zhu" stating that for the hexagram "Great Accumulation," the lower trigram is chosen because it can restrain itself without advancing, and the upper trigram is chosen because it can restrain the other without allowing it to advance. However, the line six in the fourth is stopping the beginning of the movement, so it is easy to exert effort. The line six in the fifth is stopping the movement when the yang energy has already reached the middle, which is more difficult. The line six in the fifth, being a yin and flexible line in a noble position, seizes the opportunity to control, hence it is also auspicious, though it cannot be called "original auspiciousness" as the line six in the fourth can. The line statement for line six in the fifth says: the teeth of a castrated boar are removed, which is auspicious.

程傳 六五居君位，止畜天下之邪惡。夫以億兆之眾，發其邪欲之心，人君欲力以制之，雖密法嚴刑，不能勝也。夫物有總攝，事有機會，聖人操得其要，則視億兆之心猶一心，道之斯行。止之則戢，故不勞而治，其用若豶豕之牙也。“豕”，剛躁之物，而牙為猛利，若強制其牙，則用力勞而不能止其躁猛，雖縶之維之，不能使之變也。若豶去其勢，則牙雖存而剛躁自止。其用如此，所以“吉”也。

Cheng Yi in Yichuan's Commentary on the Changes says: The line six in the fifth holds the position of the ruler, who must stop and restrain the evil in the world. Facing millions of people, once they develop perverse desires, the ruler wants to suppress them with force. Even if the laws are strict and punishments severe, they cannot be contained. However, all things have a central organ, and all affairs have a point of entry. The sage grasps this key point, and sees the hearts of millions as if they were one. If he guides them, they follow; if he stops them, they restrain themselves. Therefore, there is no need for great exertion, and the world is already in order. This method is like dealing with the teeth of a castrated pig. A pig is a fierce and restless animal, and its teeth are fierce and sharp. If one tries to restrain its teeth by force, it is laborious and ineffective. Even if it is tied up or bound, it cannot change its nature. But if it is castrated, although its teeth remain, its fierce and restless nature is naturally restrained. This is how the method works, hence 'auspicious'.

君子法豶豕之義，知天下之惡，不可以力制也，則察其機，持其要，塞絕其本原，故不假刑法嚴峻而惡自止也。且如止盜，民有欲心，見利則動，苟不知教而迫於飢寒，雖刑殺日施，其能勝億兆利慾之心乎？聖人則知所以止之之道，不尚威刑，而修政教，使之有農桑之業，知廉恥之道，雖賞之不竊矣。故止惡之道，在知其本，得其要而已。不嚴刑于彼。而修政於此，是猶患豕牙之利，不制其牙而豶其勢也。

Cheng Yi continued to say: A gentleman follows the principle of "the castrated pig." He understands that evil in the world cannot be suppressed by force alone. Instead, one should examine its joints, grasp its key points, and block its source. Thus, there is no need to rely on severe punishments, and evil will naturally cease. Take the example of preventing theft: people have greedy hearts, and when they see wealth, they are tempted. If there is no moral education and they are driven by hunger and cold, even if people are executed daily as a warning, how can that surpass the desires of millions? The sage understands the way to stop evil: not by emphasizing harsh punishments, but by cultivating good government and moral education, so that people have livelihoods in agriculture and sericulture and understand the principles of integrity and shame. In this way, even if rewards are offered for stealing, they will not steal. Therefore, the way to stop evil lies in recognizing its root and grasping its key. Instead of using severe punishment on one side, one should cultivate good government and education on the other. It is like worrying about a boar's sharp teeth: instead of cutting its teeth, one should remove its power.

上九，何天之衢，亨。本義 “何天之衢”，言何其通達之甚也？畜極而通，豁達無礙，故其象占如此。程傳 予聞之胡先生曰：“天之衢亨”，誤加何字。事極則反，理之常也，故畜極而“亨”。《小畜》畜之小，故極而成，《大畜》畜之大，故極而散。極既當變，又陽性上行，故遂散也。天衢，天路也。謂空虛之中，雲氣飛鳥往來，故謂之天衢。天衢之亨，謂其亨通曠闊，無有蔽阻也。在畜道則變矣，變而亨，非畜道之亨也。

The line statement for the topmost yang line says: bearing the heavenly thoroughfare, it is smooth and unimpeded. Zhu Xi's "Benyi" says: "What a thoroughfare of heaven!" meaning how unimpeded it is! When accumulation reaches its peak, it turns into smoothness and openness, with no obstacles, hence the line image and the divination statement are like this. Cheng Yi's "Yichuan Commentary on the Changes" says: I heard Hu Yuan say that the phrase "the heavenly thoroughfare is smooth" has an extra character "he." When something reaches its peak, it must reverse, which is a common principle, so when accumulation reaches its peak, it becomes smooth. The "Xiaoxu" hexagram accumulates small things, so when it reaches its peak, it accumulates; the "Daxu" hexagram accumulates great things, so when it reaches its peak, it disperses. When something reaches its peak, it should change. Adding the nature of yang, which tends upward, leads to dispersion. "Tianqu" refers to the heavenly road, meaning the place in the sky where clouds and birds pass through, hence called the heavenly road. The smoothness of the heavenly road means it is open and unobstructed. In terms of the principle of accumulation and restraint, this is already a change; after change comes smoothness, which is not the smoothness inherent in the principle of accumulation and restraint itself.

集說 張氏浚曰：剛在上為“何”，何謂勝其任。王氏宗傳曰：《彖傳》曰：“剛上而尚賢”，則上九是也。以陽德而居五之上，為五所尚，此所以有“何天之衢”之象。天衢，通顯之地也。下之三陽，由己上進，故九三日“良馬逐”。又曰“上合志也”，此賢者之道所以亨也。“何”，如何校之何，《釋文》曰：梁武帝讀音賀是也。言以身任天下之責，當畜賢之時，為五所尚，主張賢路，賢者之得志，莫盛於斯也。

"The 'Collected Explanations' cites Zhang Jun's statement: Yang strength occupying a high position is called 'He', 'He' means being able to shoulder the responsibility. The 'Collected Explanations' also cites Wang Zongping's statement: Confucius' '彖辞' says 'Yang above and valuing virtue', referring to the line 'Nine at the Top'. It is because Yang strength is in a position above the line 'Six in the Fifth' and is honored by the line 'Six in the Fifth', which is why it has the image of 'He Tian Zhi Qu'. Tian Qu refers to a place of open access and prominence. The three lower Yang lines are all able to rise because of the line 'Nine at the Top'. Therefore, the line statement of 'Three Yang' says 'A good horse follows', and the 'Small Explanation' says 'It harmonizes with the will above', which is precisely why the path of the virtuous is smooth. The character 'He' is the same as the 'He' in 'He Xiang Mo Er' (meaning the harness of a horse). Lu Deming in his 'Classic Interpretation' says that Liang Wu Di read it as 'He' with the pronunciation of 'He', which is the same pronunciation. The meaning is that one shoulders the responsibility of the world, at a time when it is appropriate to cultivate virtuous talents, being honored by the line 'Six in the Fifth', and presiding over the gate of promoting virtuous people. There is no greater success for the virtuous than this."

吳氏澄曰：後漢王延壽魯靈光殿賦云，荷天衢以元亨，何作荷，何天之衢，其辭猶《詩》言何天之休，何天之龍。《大畜》者，一陽止於外，而三陽藏畜於內。畜極則散，止極則行。故上九雖艮體，至畜之終，則不止而行也。胡氏炳文曰：隨畜隨發，不足為《大畜》。唯畜之極而通，豁達無礙，如天衢然。此不徒為仕者之占，《大學章句》所謂用力之久，一旦豁然貫通者，亦是此意。多識前言往行以畜其德者，以之可也。

"The Collection of Sayings" cites Wu Cheng's explanation: In the Eastern Han dynasty, Wang Yanchou's "Fu on the Lu Lingguang Hall" mentions the phrase "bearing the heavenly thoroughfare with original goodness," showing that "he" was written as "he." The wording "what heavenly thoroughfare" is similar to the expressions in the "Book of Songs" such as "what heavenly blessing" and "what heavenly dragon." The Great Accumulation hexagram is one where a yang line stops outside, and three yang lines are concealed within. When accumulation reaches its peak, it disperses; when stopping reaches its peak, it moves. Therefore, although the top line belongs to the "Mountain" trigram, since it has reached the end of accumulation and stopping, it no longer stops but moves instead. "The Collection of Sayings" also cites Hu Bingwen's explanation: Accumulation and release are not enough to be called Great Accumulation; only when accumulation reaches its peak and turns into openness, with everything clear and unobstructed, does it resemble the heavenly thoroughfare. This line is not only for those seeking official positions to consult, but also corresponds to Zhu Xi's explanation in the "Commentary on the Great Learning" about exerting effort for a long time until suddenly achieving a thorough understanding. Anyone who accumulates virtue by learning from the words and deeds of previous sages can use this to verify."

蔡氏清曰：觀畜極而通之意，則知君子患屈之未至耳，不患其不伸也。案 “何”字，《程傳》以為誤加，《本義》以為發語，而諸家皆以荷字為解，義亦可從。蓋“剛上尚賢”者，唯上九一爻當之，且為艮主，是卦之主也，故取尚賢之義。

"The Collection of Sayings" also cites Cai Qing's view: when the accumulation reaches its extreme, it turns into openness, indicating that a gentleman should only fear that his humility is not enough, and need not worry about future expansion. Li Guangdi comments: the character "he" is considered by "Yichuan's Commentary on the Changes" to be incorrectly added, while "The Original Meaning of the Zhou Changes" regards it as an exclamation. All schools interpret it with the character "he" meaning to bear or carry. This interpretation can also be adopted. Because "the strong one is above and still values the virtuous," only the line at the top (Shang Ji) is worthy of this, and moreover, it is the main line of the "Gen" hexagram and the main subject of the entire hexagram, so it conveys the meaning of honoring the virtuous.

則是賢路大通，卦所謂“不家食”者此已。取艮主之義，則能應天止健，卦所謂涉大川者此已，故天衢者，喻其通也。“荷天之衢”者，言其遇時之通也。《雜卦》云：“大畜 總論 胡氏炳文曰：他卦取陰陽相應，此取相畜。內卦受畜，以自止為義，外卦能畜，以止之為義。獨三與上居內外卦之極，畜極而通，不取止義。

Li Guangdi continued: In this way, the path for virtuous people to rise to prominence becomes greatly open. The Hexagram Statement refers to "not eating at home," which refers to this. Taking it as the main line of the Gen hexagram signifies aligning with the heavenly way to stop the strong and vigorous. The Hexagram Statement refers to "crossing great rivers," which refers to this. Therefore, "heavenly path" is a metaphor for its openness, and "bearing the heavenly path" means encountering a favorable time. The "Zage Zhuan" says: "Great Accumulation — the original text here is missing, and the quoted "Zage Zhuan" is incomplete." The "Zong Lun" cites Hu Bingwen saying: other hexagrams take yin and yang to correspond with each other, but this hexagram takes yin and yang to restrain each other. The inner trigram is the one being restrained, with the meaning of stopping itself; the outer trigram is the one doing the restraining, with the meaning of stopping the other. Only the lines Nine in the Third and Nine at the Top are at the top of the inner and outer trigrams, reaching the extreme of restraint and turning into openness, so they do not take the meaning of "stopping."

葉氏良佩曰：卦《彖》兼取畜止、畜聚二義，《大象》專取畜聚義，六爻專取畜止義。初九進則“有厲”，唯利於已，知難而止者也；九二處得中道，能“說輹”而不行，時止則止者也；九三與上合志，其進也如良馬之馳逐，此畜極而通之象，然猶以“艱貞”閒習為戒者，慮其可進而銳於進也；六四當大畜之任，能止惡於初，若童牛始角而加之以牿，則大善之吉也；六五制惡有道，得其機會，故其象以“豶豕之牙”，其占雖吉，然比之於四則有間矣。

In summary, it also cites Ye Liangpei's statement: the Hexagram Statement and Confucius' "Tuan Ci" both incorporate the meanings of gathering and restraining. The "Daxiang" (Great Image) focuses solely on gathering, while the six lines focus solely on restraining. Initially, the first line (Chu Ji) advancing leads to danger, and it is only favorable to stop, indicating a person who knows difficulty and stops. The second line (Jiu Er) is in the middle, able to "say fu" (speak with ease) and not move forward, indicating a person who stops when it is appropriate. The third line (Jiu San) and the top line (Shang Ji) have aligned aspirations, and advancing is like a good horse galloping forward, indicating a sign of reaching the peak of gathering and turning into smoothness. However, it still warns with "gian zhen" (difficult perseverance) and daily practice, indicating concern that it may advance too quickly. The fourth line (Liu Si) bears the responsibility of "Daxu" (Great Accumulation), and can stop evil at its beginning, like adding a crossbar to a young bull's horn when it has just grown, indicating great good fortune. The fifth line (Liu Wu) has the ability to control evil, seizing the key opportunity, so it uses the image of a castrated pig's tooth. Although its "zhan ci" (divination statement) is favorable, it is still somewhat distant compared to the fourth line.

或問六四“元吉”，《傳》曰“有喜”，六五之吉，乃曰”有慶”，何也？曰：論為力之難易，則四為易，故曰“元吉”；論其功之廣狹，則五為廣，故曰“有慶”；上九之“亨”，畜極而大通也，故以天之衢為象，“雲行雨施，天下平也”，其斯以為道大行乎？

Ye Liangpei continued by saying: Someone asked, why does the line six in the fourth (6.4) say "original good fortune" ("yuanji"), while the "small image" says "there is joy"; and the good fortune of line six in the fifth (6.5) is said by the "small image" to be "there is celebration" ("youqing")? The answer is: in terms of the effort required, the line six in the fourth is easier, hence "original good fortune"; in terms of the scope of the effect, the line six in the fifth is broader, hence "there is celebration". The "hen" (good fortune) of the line nine at the top (9) is due to the accumulation reaching its peak and thus achieving great smoothness, so it is compared to the heavenly thoroughfares. The "tuan ci" ("tiger's body") of the "Qian" hexagram says "clouds move and rain spreads, the world is at peace," which is probably a depiction of the great way being通行 (通行 means "通行" which is "pass through" or "flow through") throughout the world.

案 “有厲”“說輹”，則猶“家食”者也，阻於“大川”者也。“牿牛”“豶豕”，則猶治不肖者也，弘濟艱難者也。至“良馬逐”則漸通矣。然猶防賢路之崎嶇，而“日閒輿衛”，故至於“何天之衢”，然後大道夷而險阻去也，卦爻義之相關者在此。

Li Guangdi comments: The "having danger" in the initial line, and the "rejoicing in the carriage" in the second line, are like people who are still living at home and feeding themselves, blocked by a great river. The "binding the ox" in the fourth line and the "castrating the pig" in the fifth line are like those who are rectifying wicked people, and are the ones who can accomplish great tasks in difficult circumstances. By the time we reach the third line's "fine horse chasing," the path gradually becomes clear; yet we still need to be cautious about the ruggedness of the path to promote virtuous people, hence the need for "daily training of the chariot guards." Therefore, until the top line's "the great thoroughfare of heaven," only then is the great path smooth and all dangers removed. The connection between the hexagram statement and the six lines' meanings is precisely here.

頤.艮.震程傳 《頤序卦》：“物畜然後可養，故受之以頤。”夫物既畜聚，則必有以養之，無養則不能存息。《頤》所以次《大畜》也，卦上艮下震，上下二陽爻，中含四陰，上止而下動，外實而中虛，人頤頷之象也。頤，養也。人口所以飲食，養人之身，故名為《頤》。聖人設卦，推養之義，大至於天地養育萬物，聖人養賢以及萬民，與人之養生、養形、養德、養人，皆頤養之道也。動息節宣，以養生也；飲食衣服，以養形也；威儀行義，以養德也；推己及物，以養人也。

The hexagram is labeled as "Yi" (Nourishing). The upper trigram is "Gen" (Mountain) and the lower trigram is "Zhen" (Thunder). Cheng Yi in his commentary "Yichuan's Commentary on the Changes" says: The "Sequence of Hexagrams" explains, "When things are accumulated, they can then be nourished, hence it follows 'Yi' (Nourishing)." Once all things have been gathered, there must be something to nourish them; without nourishment, they cannot live or multiply. Therefore, the hexagram "Yi" comes after "Da Xu" (Great Accumulation). This hexagram has "Gen" above and "Zhen" below. Each has one yang line, with four yin lines in between. Above is stillness, below is movement; outside is full, inside is empty. This is the image of the human mouth and jaw. "Yi" means nourishing. The human mouth is used for eating and nourishing oneself, so the hexagram is called "Yi." The sage established this hexagram to expand the meaning of "nourishing": from the great nourishing of heaven and earth, to the nourishing of virtuous talents by sages to benefit all people, as well as the nourishing of the body, form, virtue, and others. All these belong to the way of nourishing. Observing regular hours, controlling emotions in moderation, is nourishing the body; proper diet and clothing, is nourishing the form; proper conduct and righteous actions, is nourishing virtue; extending oneself to others, is nourishing people.

頤，貞吉，觀頤，自求口實。本義 “頤”，口旁也。口食物以自養，故為養義。為卦上下二陽，內含四陰，外實內虛，上止下動，為頤之象，養之義。“貞吉”者，占者得正則吉。“觀頤”，謂以其所養之道。“自求口實”，謂觀其所以養身之術，皆得正則吉也。

The Hexagram Statement says: "Yi (Nourishment): If one maintains correctness, it will be auspicious. Observe what a person is nurturing, and see how he himself seeks food to eat." Zhu Xi's "Ben Yi" states: "Yi" refers to the two sides of the mouth; food enters the mouth to sustain oneself, hence the meaning of "nourishment." In terms of the hexagram structure, the two upper and lower yang lines contain four yin lines, with the outer part solid and the inner part empty, the upper part stationary and the lower part moving. This is the image of the jaw and the meaning of nourishment. "Zhen Ji" means that if the person consulting the oracle maintains correctness, it will be auspicious. "Guan Yi" refers to observing the principles used in nourishing others. "Zi Qiu Kou Shi" refers to observing the methods used in sustaining oneself. If both are in accordance with correctness, then it will be auspicious.

程傳 頤之道，以正則吉也。人之養身、養德、養人、養於人，皆以正道則吉也。天地造化，養育萬物，各得其宜者，亦正而已矣。“觀頤，自求口實”，觀人之所頤，與其自求口實之道，則善惡吉凶可見矣。

Cheng Yi in Yichuan's Commentary on the Changes says: The way of nurturing and maintaining life follows the correct path to be auspicious. Human beings' cultivation of body, virtue, others, and being nurtured by others all depend on the correct path to be auspicious. The creation and nurturing of all things by heaven and earth, allowing each thing to be in its proper place, relies solely on the character of 'correctness'. What is meant by 'Observing the nurturing, one seeks one's own sustenance' is to observe what a person is nurturing and the way he secures his own livelihood. In this way, his goodness or evil, auspiciousness or misfortune can be discerned.

集說 《朱子語類》云：養須是正則“吉”。“觀頤”，是觀其養德正不正。“自求口實”，是觀其養身正不正，未說到養人處。陳氏琛曰：集義以養其氣，寡慾以養其心，守聖道而不溺於虛無，崇聖學而不流於術數，則所以養德者正矣。窮而不屑於嘑蹴，達而不至於素餐，不以貧賤飢渴害其心，不以聲色臭味汩其性，則所以養身者正矣。

"The 'Collected Sayings' cites Master Zhu's words from the 'Words of Master Zhu' that cultivation must follow the right path to be 'auspicious.' 'Observing the颐' refers to observing whether one's moral cultivation is proper; 'seeking one's own sustenance' refers to observing whether one's physical cultivation is proper, and it has not yet reached the level of cultivating others. The 'Collected Sayings' also cites Chen Chen's statement: accumulating righteousness and reason to cultivate one's vital energy, reducing desires to cultivate one's mind, adhering to the Way of the Sages without falling into empty talk, and promoting the learning of the Sages without drifting into divination and numerology, thus making moral cultivation proper; not accepting charity food given with contempt when in poverty, not squandering official salary when in power, not harming one's original mind due to poverty and hunger, and not disturbing one's nature due to sensory pleasures, thus making physical cultivation proper."

陸氏銓曰：“觀頤”，即考其善不善；“自求口實”，即於己取之而已矣。案 陸氏說與《傳》義異，蓋雲觀其所養者，以自求養而已，如所養者德乎？則當自求其所以養德之道；如所養者身乎？則當自求其所以養身之方，與夫子《彖傳》語意尤合也。

"The Collection of Sayings" also cites Lu Quan's view: what is meant by "Observing the Nourishment" is to examine whether what one nourishes is good or not; and what is meant by "Seeking Food from One's Own Self" is to seek sustenance from oneself. Li Guangdi comments: Lu Quan's interpretation differs from that in Yichuan's Commentary on the Changes. The general idea is that one should observe what one is nurturing, and then seek the means to nurture it oneself. If what one is nurturing is virtue, then one should seek the path to cultivate virtue; if it is the body, then one should seek the method to nurture the body. This interpretation aligns more closely with Confucius' meaning in the "彖辞" (Discourse on the Images).

初九，舍爾靈龜，觀我朵頤。凶。本義 “靈龜”，不食之物。“朵”，垂也。“朵頤”，欲食之貌。初九陽剛在下，足以不食，乃上應六四之陰，而動於欲，“凶”之道也，故其象占如此。

The line statement for the initial yang line (Initial Nine) says: "Abandon your own spiritual turtle, but stare at me with mouth open and saliva flowing, which is ominous." Zhu Xi's "Original Meaning" explains that "linggui" refers to something that does not need to eat; "duo" means to hang down; "duoyi" describes the appearance of wanting to eat. The initial nine, being yang and located at the very bottom, is originally sufficient to sustain itself without food. However, it responds upward to the yin line in the fourth position, and is thus moved by desire, which is a path leading to misfortune. Therefore, the line image and the divination statement are as such.

程傳 《蒙》之初六，蒙者也，爻乃主“發蒙”而言；《頤》之初九，亦假外而言。“爾”，謂初也。“舍爾”之“靈龜”，乃“觀我”而“朵頤”，“我”對爾而設。初之所以“朵頤”者，四也。然非四謂之也，假設之辭耳。九陽體剛明，其才智足以養正者也。

Cheng Yi in Yichuan's Commentary on the Changes says: In the Meng hexagram, the initial line, which itself represents the state of ignorance, is spoken from the perspective of enlightening the ignorant; in the Yi hexagram, the initial line is also expressed in the voice of an external source. The term "er" refers to the initial line itself: abandoning one's own "linggui" (divine turtle), one instead looks at "me" and "duo yi" (savoring nourishment). The "me" here is a hypothetical contrast to "er." What causes the initial line to desire is the line six four; however, six four does not actually say this to it, but only uses hypothetical wording. The number nine represents a yang line, which is strong and clear-minded, with sufficient wisdom to maintain the correct path.

龜能咽息不食，“靈龜”，喻其明智，而可以不求養於外也。才雖如是，然以陽居動體，而在頤之時。求頤，人所欲也。上應於四，不能自守，志在上行，說所欲而朵頤者也。心既動，則其自失必矣。迷欲而失己，以陽而從陰，則何所不至？是以凶也。“朵頤”，為朵動其頤頷，人見食而欲之，則動頤垂涎，故以為象。

Cheng Yi continued to say: The turtle can swallow air without eating, "the spiritual turtle" symbolizes the wisdom of the initial yang line, which could have been self-sufficient without seeking external sustenance. Although its quality is like this, it is a yang line residing in the "Zhen" trigram, which represents movement, and it is precisely at the time of "Yi" nourishment. Seeking sustenance is something everyone desires; it responds upward to the sixth line in the fourth position, unable to remain self-contained, its aspirations are directed upward, it is attached to what it desires, thus opening its mouth in desire. Once the mind moves, it inevitably loses itself; losing itself through desire, using yang to yield to yin, what could it not do? Therefore, it is凶. "Duo Yi" refers to the movement of the cheek: when people see food and desire to eat, their cheeks move and saliva flows, hence the image is taken from this.

集說 王氏弼曰：“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，修己莫著自保，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，凶莫甚焉。

"The Collection of Sayings" cites Wang Bi's explanation: "Duo Yi" means chewing. Initially, the Nine at the Beginning, with a yang line at the very bottom, is the beginning of movement. It cannot allow others to rely on itself for sustenance, but instead, moves immediately to seek sustenance from others. Security is not better than not competing with others, and self-cultivation is not clearer than self-preservation; holding onto the Dao brings blessings, but seeking official favor brings disgrace. In an era when the court nurtures virtuous talents, one cannot maintain uprightness and follow the Dao to preserve one's virtue, but instead discards the clear omen of the "Ling Gui" and envies "Duo Yi," urgently seeking gain, which is the most dangerous misfortune.

蘇氏軾曰；養人者，陽也。養於人者，陰也。君子在上足以養人，在下足以自養。初九以一陽而伏於四陰之下，其德足以自養，而無待於物者，如龜也。不能守之而觀於四，見其可欲，“朵頤”而慕之，為陰之所致也，故“凶”。

"Ji Shuo" cites Su Shi's saying: Yang is substantial, so it is the aspect that nourishes others; Yin is empty, so it is the aspect that is nourished by others. A gentleman in a high position has sufficient strength to nourish others; even in a low position, he can nourish himself, so he need not depend on others. The initial yang line, being hidden beneath four yin lines, has sufficient virtue to sustain itself without relying on external things, just like a turtle that can breathe in qi without eating. However, it cannot maintain this self-sufficiency and instead lifts its head to look up to the fourth line, seeing something desirable and thus develops desire and admiration. This desire is aroused by the upper yin, hence "dangerous."

鄭氏汝諧曰：《頤》之上體皆“吉”，而下體皆“凶”。上體止也，下體動也。在上而止，養人者也。在下而動，求養於人者也。動而求養於人者，必累於口體之養。故雖以初之剛陽，未免於動其欲而觀“朵頤”也。何氏楷曰：初與上陽剛之德同，而吉凶不同者，初為動之主，上為止之主，養道宜靜故也。

"The Collection of Sayings" cites Zheng Ruoxie's explanation: In the "Yi" hexagram, the upper trigram's third line is all "auspicious," while the lower trigram's third line is all "adverse." The upper trigram is "Gen" (Mountain), representing stillness, and the lower trigram is "Zhen" (Thunder), representing movement. Being above and able to remain still signifies the aspect of nourishing others; being below and inclined to move signifies the aspect of seeking nourishment from others. Those who move first and seek nourishment from others will inevitably be burdened by material desires, so even a line like Chouji (Initial Nine), which is strong and yang, cannot avoid being tempted by the desire to see others eat. "The Collection of Sayings" also cites He Kai's explanation: Although both Chouji and Shangji (Nine at the Top) possess strong yang virtue, their fortune and misfortune differ because Chouji is the main moving line, while Shangji is the main still line, and the way of nourishment is most suitable when it is still."

附錄 項氏安世曰：《頤》卦唯有二陽，上九在上，謂之“由頤”，固為所養之主。初九在下，亦足為自養之賢，靈龜伏息而在下，初九之象也。“朵頤”在上而下垂，上九之象也。上九為卦之主，故稱“我”。群陰從我而求養，固其所也。初九本無所求，乃亦仰而“觀我”，有靈而不自保，有貴而不自珍，宜其“凶”也。初九本靈本貴，聖

The appendix cites Xiang Anshi's statement: The "Yi" hexagram has only two yang lines. The upper nine is at the top, called "You Yi," which is originally the master who provides sustenance for all the lines; the lower nine is at the bottom, and is also sufficient to be considered a virtuous person who can sustain himself. The spiritual turtle is hidden and breathes in and out, situated below, which is the image of the lower nine; "Duoyi" is high above and moves downward, which is the image of the upper nine. The upper nine is the master of the entire hexagram, so it refers to itself as "I"; many yin lines follow "I" to seek sustenance, which is naturally appropriate. The lower nine originally has no need to seek sustenance from others, yet it still lifts its head to "gaze at me," possessing spirit but not preserving itself, possessing value but not cherishing it, which is why it is "dangerous." The lower nine originally has spirit and is originally valuable. The term "saint" — the original text here is missing — is not completed in Xiang Anshi's words.

六二，顛頤，拂經，于丘頤，征凶。本義 求養於初，則顛倒而違於常理；求養於上，則往而得凶。“丘”，土之高者，上之象也。程傳 女不能自處，必從男；陰不能獨立，必從陽。二陰柔不能自養，待養於人者也。天子養天下，諸侯養一國，臣食君上之祿，民賴司牧之養，皆以上養下，理之正也。

The Line Statement for the Second Line (Six in the Second): Seeking sustenance by turning upside down and going downward is against the natural order; turning toward the high hill to seek sustenance, going there leads to misfortune. Zhu Xi's "Benyi" says: Seeking sustenance from the First Nine is turning upside down and against the natural order; seeking sustenance from the Upper Nine is going forward and encountering misfortune. "Qiu" refers to a high mound of earth, which is the image of the Upper Nine. Cheng Yi's "Yichuan Commentary on the Changes" says: A woman cannot establish herself independently, she must follow a man; Yin cannot stand alone, it must follow Yang. The Second Line is Yin and soft, unable to sustain itself, it must wait for others to sustain it. The Son of Heaven sustains the world, the feudal lords sustain their states, ministers eat the salary of their sovereigns, common people rely on the sustenance provided by those in power. All these are cases of the superior sustaining the inferior, which is the correct way.

二既不能自養，必求養於剛陽，若反下求於初，則為顛倒，故云“顛頤。”顛則拂違經常，不可行也。若求養於丘，則往必有“凶”。丘在外而高之物，謂上九也。卦止二陽，既不可顛頤於初，若求頤於上九，往則有“凶”。在頤之時，相應則相養者也。上非其應而往求養，非道妄動，是以凶也。“顛頤”則“拂經”，不獲其養爾；妄求於上，往則得“凶”也。

Cheng Yi continued to say: Since the line six in the second cannot sustain itself, it must seek sustenance from a yang line. If it instead turns downward to seek sustenance from the line nine at the beginning, that would be inverted, hence the phrase 'inverted sustenance'; inversion goes against the norm and is not feasible. If it turns to a high hill to seek sustenance, then going forward will certainly result in 'misfortune'. 'Hill' refers to something elevated outside, meaning the line nine at the top. The entire hexagram has only two yang lines: it cannot sustain itself by inverting to seek sustenance from the line nine at the beginning. If it further seeks sustenance from the line nine at the top, going forward will result in 'misfortune'. In the hexagram of 'Sustenance', mutual 'response' is mutual sustenance. The line nine at the top is not the proper responding line to the line six in the second. Yet it seeks sustenance from it, acting improperly and recklessly, hence misfortune. Seeking sustenance in an inverted manner goes against the norm and cannot obtain sustenance; seeking recklessly from the line nine at the top will result in 'misfortune'.

今有人，才不足以自養，見在上者勢力足以養人，非其族類，妄往求之，取辱得凶必矣。六二中正，在他卦多吉，而凶，何也？曰，時然也，用柔既不足以自養，初上二爻，皆非其與，故往求則悖理而得“凶”也。

Cheng Yi continued to say: Now there are such people who lack the ability to support themselves, yet they see those in positions of power who have the means to support others. Though they are clearly not of the same kind, they rashly go to seek support from them, inevitably bringing about great disgrace. Someone asked: The line Six in the Second is both 'zhongzheng' (upright and central), and in other hexagrams it usually brings good fortune. Why does it bring misfortune here? The answer is: it is due to the circumstances. Using a yin and flexible nature is insufficient for self-support, and both the first and top lines are not its companions. Therefore, seeking support in this way goes against the principles and thus results in 'xiong' (misfortune).

集說 項氏安世曰：二五得位得中，而不能自養，反由頤於尤位之爻，與常經相悖，故皆為“拂經”。上艮體，故為於“丘”。黃氏乾曰：《頤》之六爻，只是顛拂二字，求養於下則為“顛”，求養於上則為“拂”。

"The Collected Commentaries" cite Xiang Anshi's view: both the Second line and the Fifth line are "in proper position" and occupy the central position, yet they cannot sustain themselves and instead rely on lines that are not in proper position for sustenance, which contradicts common sense, so they are both described as "contrary to the norm." The top line belongs to the "Gen" trigram, "Gen" representing mountain, so it is said to be "mountain." "The Collected Commentaries" also cite Huang Gan's view: the six lines of the "Yi" hexagram merely alternate between "dian" and "fu" — seeking sustenance downward is "dian," seeking sustenance upward is "fu."

六二比初而求上，故“顛頤”當為句。“拂經于丘頤”為句，“征凶”則其占辭也。六三“拂頤”，雖與上為正應，然是求於上以養己，故“凶”；六四“顛頤”，固與初為正應，然是賴初之養以養人，故雖顛而“吉”；六五“拂經”，是比於上，然是賴上九之養以養人，所以居貞而亦“吉”。

Huang Gan continued to say: Six in the Second is close to Nine at the Beginning but also seeks from Nine at the Top, so "Dian Yi" should be interpreted as a single sentence, and "Fu Jing Yu Qiu Yi" as another sentence, while "Zheng Xiong" is its "zhan ci". Six in the Third says "Fu Yi", although it is in "ying yu" with Nine at the Top, but that is seeking nourishment from Nine at the Top for itself, hence "xiong"; Six in the Fourth says "Dian Yi", although it is in "ying yu" with Nine at the Beginning, but it uses the nourishment from Nine at the Beginning to nourish the world, so even though it is inverted, it is "ji"; Six in the Fifth says "Fu Jing", which is being close to Nine at the Top, but it uses the nourishment from Nine at the Top to nourish others, hence being steadfast on the right path also leads to "ji".

案 項氏、黃氏說，深得文意，可從。《本義》雖從《程傳》以征凶屬之丘頤，然至其解《象傳》“六二征凶，行失類也”，則曰初上皆非其類也，則亦以征凶總承兩義矣。六三，拂頤，貞凶，十年勿用，無攸利。本義 陰柔不中正，以處動極，拂於頤矣。既拂於頤，雖正亦凶，故其象占如此。

Li Guangdi remarked: The views of Xiang Anshi and Huang Gan are in line with the original meaning of the text and can be adopted. Although the "Original Meaning of the Zhou Changes" follows the "Commentary on the Changes by Yichuan" in attributing "zheng xiong" to "qiu yi", when explaining the "small image" "six in the second, zheng xiong, moving away from the class", it says that both the initial nine and the top nine are not of the same class as six in the second. This implies that "zheng xiong" encompasses both "dian yi" and "fu jing". The line statement for the third line: violating the way of nurturing, even maintaining correctness is ominous, for ten years there will be nothing to do, nothing will be beneficial. Zhu Xi's "Original Meaning" says: the third line is a yin and flexible line that is not "zhongzheng", and is located at the extreme point of "zhen" movement, thus violating the way of nurturing. Since it has violated the way of nurturing, even maintaining correctness is ominous, hence the line image and the divination statement are thus.

程傳 頤之道唯正則吉，三以陰柔之質，而處不中正，又在動之極，是柔邪不正而動者也。其養如此，拂違於頤之正道，是以“凶”也。得頤之正，則所養皆吉。求養養人，則合於義。自養，則成其德。三乃拂違正道，故戒以“十年勿用”。十，數之終，謂終不可用，無所往而利也。

Cheng Yi in Yichuan's Commentary on the Changes says that the way of nourishment is only auspicious when one adheres to the correct path. The line Six in the Third, with its nature of yin and softness, is located in a position that is neither central nor upright, and it is at the extreme point of movement. This represents a person who is soft and perverse, not upright and acting recklessly. Such a way of nourishment goes against the correct path of nourishment, hence 'fearful'. When one attains the correct nourishment, all that is nourished becomes auspicious: seeking nourishment from others is good, nourishing others is also proper, and self-nourishment enables the cultivation of one's virtue. However, the line Six in the Third goes against the correct path, so it uses 'ten years without use' to warn it. Ten is the end of the count, meaning it is ultimately not suitable to be used, and no matter where it goes, there is no benefit.

集說 張子曰：履邪好動，繫說於上，不但拂頤之經而已，害頤之正莫甚焉，故“凶”。楊氏時曰：頤正則吉，六三不中正而居動之極，拂頤之正也。“十年勿用”，則終不可用矣，何利之有？鄭氏汝諧曰：三應於上，若得所養，而凶莫甚於三，蓋不中不正而居動之極，所以求養於人者，必無所不至，是謂拂於頤之正，凶之道也。“十年勿用無收利”，戒之也，

"The Collection of Sayings" cites Zhang Zai's explanation: the sixth line in the third position acts in a perverse and restless manner, yet still clings to the joy of the ninth line at the top. It is not only against the normal principles of nourishment and cultivation, but no harm is greater to the correct path of nourishment than this, hence "dangerous." "The Collection of Sayings" also cites Yang Shi's view: maintaining the correct path of nourishment leads to good fortune. The sixth line in the third position is neither central nor upright, and is located at the extreme point of movement, thus clearly violating the correct path of nourishment; "ten years without use" means it is ultimately not fit for use, so what good can there be? "The Collection of Sayings" also cites Zheng RuXie's statement: the sixth line in the third position corresponds with the ninth line at the top, seemingly able to receive nourishment. However, among the six lines, no line is more dangerous than this one, because it is neither central nor upright and is at the extreme point of movement. The means it uses to seek nourishment from others will certainly go to any lengths, which is called violating the correct path of nourishment, and is the way to invite danger. "Ten years without use, no gain" is a warning. However, the original text here is missing some words, and Zheng RuXie's words are incomplete."

六四，顛頤吉，虎視眈眈，其欲逐逐，無咎。本義 柔居上而得正，所應又正，而賴其養以施於下，故雖顛而吉。“虎視眈眈”，下而專也。“其欲逐逐”，求而繼也。又能如是，則“無咎”矣。

The Line Statement for the Fourth Line (Six in the Fourth): Reversing downward to seek sustenance, it is auspicious; like a tiger staring intently downward, its desire is continuous and unceasing, with no fault. Zhu Xi's "Original Meaning" states: The Sixth Line in the Fourth place, being a yin and flexible line in a superior position, is "in the proper position," and the line it corresponds to, the Nine at the Beginning, is also "in the proper position." It relies on the sustenance of the Nine at the Beginning to bestow benefits upon the people below, so even though it is reversed, it is auspicious. "Tiger gaze fixedly" refers to looking downward with concentrated attention; "its desire continuously follows" means seeking continuously without interruption. Being able to achieve this, there is "no fault."

程傳 四在人上，大臣之位。六以陰居之，陰柔不足以自養，況養天下乎？初九以剛陽居下，在下之賢也。與四為應，四又柔順而正，是能順於初，賴初之養也。以上養下則為順，今反求下之養，顛倒也，故曰“顛頤”。然己不勝其任，求在下之賢而順從之，以濟其事，則天下得其養，而己無曠敗之咎，故為“吉”也。

Cheng Yi in Yichuan's Commentary on the Changes says: The sixth line in the fourth position is located above the people, which is the position of a minister. A yao of yin occupies this position, and since yin is soft and weak, it is even insufficient for self-cultivation, let alone cultivating the world. The initial line, however, is a yang line in the lower position, representing a virtuous person in the wild. It corresponds with the sixth line in the fourth position. The sixth line is also yin and gentle, and is in the proper position. Thus, it is able to follow the initial line and depend on its sustenance. To nourish the lower from above is called harmony. Now, if the upper seeks sustenance from the lower, it is reversed, hence the term 'reversed nourishment'. However, if one is unable to bear the responsibility oneself, yet seeks out the virtuous person below and follows him, relying on him to accomplish great deeds, then the whole world is nourished, and oneself has no fault of neglect or failure. Therefore, it is 'auspicious'.

夫居上位者，必有才德威望，為下民所尊畏，則事行而眾心服從。若或下易其上，則政出而人違，刑施而怨起，輕於陵犯，亂之由也。六四雖能順從剛陽，不廢厥職，然質本陰柔，賴人以濟，人之所輕，故必養其威嚴，“眈眈”然如“虎視”，則能重其體貌，下不敢易。

Cheng Yi continued to say: Those in positions of authority must possess ability, virtue, and prestige, respected and feared by the people beneath them, so that affairs can be carried out smoothly and the people will obey. If the people below are disrespectful to those above, then when orders are issued, people will not follow them, and when punishments are applied, resentment will arise everywhere. Lightly venturing into the Changes, is the source of calamity. Although the Sixth Line can follow the Yang and not abandon its duty, its nature is Yin and weak, relying on others to accomplish things, thus easily being looked down upon. Therefore, it must cultivate its own authority, like a tiger watching intently, "dān dān," in order to enhance its dignity and appearance. Then the people below will dare not be disrespectful.

又從於人者必有常。若問或無繼，則其政敗矣。“其欲”，謂所須用者。必逐逐相繼而不乏，則其事可濟。若取於人而無繼，則困窮矣。既有威嚴，又所施不窮，故能“無咎”也。二“顛頤”則“拂經”，四則吉，何也？曰：二在上而反求養於下，下非其應類，故為“拂經”。

Cheng Yi continued to say: Furthermore, following others in doing things must have a constant standard; if it is intermittent and lacks continuity, and there is no one to follow up, then affairs will fail. "Its desire" refers to what is needed, which must be supplied continuously without shortage in order for things to be accomplished; if one relies on others without continuity, it will lead to difficulties. With authority and continuous supply, therefore, it can "have no blame." Someone asked: The line six in the second "upside down nourishment" says "contrary to the norm," but six in the fourth is auspicious, why? The answer is: Six in the second is in a position of authority but reverses to seek nourishment from below, and the lower line is not its corresponding line, so it is called "contrary to the norm."

四則居上位，以貴下賤，使在下之賢，由己以行其道，上下之志相應而施於民，伺吉如之？自三以下，養口體者也。四以上，養德義者也。以君而資養於臣，以上位而賴養於下，皆養德也。

Cheng Yi continued saying: The Sixth Line in the Fourth Position is one who holds a high position yet humbly submits to a lowly status, enabling the virtuous below to carry out their principles through oneself. The hearts of the superior and the inferior resonate with each other, and benefits are extended to the people. What could be more auspicious than this? From the Sixth Line in the Third Position downward, one nourishes the mouth and stomach; from the Sixth Line in the Fourth Position upward, one nourishes virtue and righteousness. When a ruler is nourished by his ministers, and when the superior depends on the inferior for sustenance, these all pertain to nourishing virtue.

集說 蘇氏軾曰：自初而言之，則初之見養於四為“凶”。自四言之，則四之得養初九為“吉”。游氏酢曰：以上養下，頤之正也。若在上而反資養於下，則於頤為倒置矣。此二與四所以俱為“顛頤”也。然二之志在物，而四之志在道，故四“顛頤”而“吉”，而二則“征凶”也。

"Ji Shuo" cites Su Shi's view: the same matter of the initial line nine and the fourth line six being paired, when viewed from both sides, results in opposite fortune and misfortune. From the perspective of the initial line nine, it is dependent on the fourth line six for sustenance, thus abandoning self-sustenance and relying on others, hence "misfortune." From the perspective of the fourth line six, it gains sustenance from the initial line nine, which is seeking virtuous assistance, hence "fortune." "Ji Shuo" also cites You Cuo's view: nurturing the lower is the proper way of sustenance; if one in a superior position takes sustenance from the lower, then in terms of sustenance it becomes inverted, which is why both the second line six and the fourth line six are called "inverted sustenance." However, the second line six seeks sustenance for physical needs, its mind fixed on material desires; the fourth line six seeks assistance from the virtuous, its mind fixed on righteousness. Therefore, the fourth line six, though "inverted sustenance," is "fortunate," while the second line six is "dangerous."

《朱子語類》：問：《音辯》載馬氏曰：“眈眈”，虎下視貌，則當為下而專矣。曰：然。又問：“其欲逐逐”如何？曰：求於下以養人，必當繼續求之，不厭乎數，然後可以養人而不窮。

The "Ji Shuo" also cites a record from "Zhu Zi Yu Lüe" that someone asked about the interpretation of "dān dān" in "Zhou Yi Yin Bian" as the way a tiger looks downward, which implies focused and downward gaze. Zhu Xi said: That is correct. Then the question was raised: How should "qi yu zhu zhu" be interpreted? Zhu Xi said: To seek out virtuous people to support others, one must continuously and repeatedly seek, without being concerned about the number of times, so as to be able to support others without lacking.

吳氏澄曰：自養於內者莫如龜，求養於外者莫如虎，故《頤》之初九六四，取二物為象。四之於初，其下賢求益之心，必如虎之視下求食而後可。其視下也，專一而不他；其欲食也，繼續而不歇。如是，則於人不貳，於己不自足，乃得居上求下之道。林氏希元曰：苟下賢之心不專，則賢者不樂告以善道；求益之心不繼，剛才有所得而遽自足。

"The Collection of Sayings" cites Wu Cheng's view: Among things that nourish from within, none surpasses the turtle; among those that seek nourishment externally, none surpasses the tiger. Therefore, the first nine and the fourth six of the "Yi" hexagram take these two creatures as symbols. The fourth six's attitude toward the first nine must be like a tiger focusing on its prey below: it looks downward, single-minded and not distracted; it desires food, continuously and without ceasing. In this way, one has no double-mindedness toward others and no self-satisfaction, thus fulfilling the proper way of being in a superior position and seeking benefit from others." The Collection of Sayings" also cites Lin Xi yuan's view: If the heart of honoring and seeking the wise is not single-minded, the wise will not be pleased to impart good teachings; if the heart of seeking benefit is not continuous, then one will immediately become satisfied once a little is gained.

六五，拂經，居貞吉，不可涉大川。本義 六五陰柔不正，居尊位而不能養人，反賴上九之養，故其象占如此。程傳 六五，頤之時居君位，養天下者也。然其陰柔之質，才不足以養天下，上有剛陽之賢，故順從之，賴以養己以濟天下。君者養人者也，反賴人之養，是違拂於經常。

The Line Statement of the fifth line (Six in the Fifth): It goes against the norm; if it remains steadfast on the correct path, it will be auspicious, but it cannot cross a great river. Zhu Xi's "Benyi" says: The fifth line is阴柔 and not "in the proper position," occupying a high position yet unable to nourish others, instead relying on the top line (Nine at the Top) to sustain itself, hence the image and the divination statement are like this. Cheng Yi's "Yichuan Commentary on the Changes" says: When the fifth line is in the "Yi" hexagram, it holds the position of the ruler, which should nourish the people. However, its nature isyin softness and its ability is insufficient to nourish the world. Above it is a yang yang virtuous person, so it follows him, relying on him to sustain itself to benefit the world. As a ruler, one should nourish others, but if it instead relies on others to sustain itself, this goes against the norm.

集說 邱氏富國曰：《豫》五不言豫，以《豫》由乎四也。《頤》五不言頤，以《頤》由乎上也。林氏希元曰：不能養人，而反賴上九以養於人，故其象為“拂經”，言反常也。然在己不能養人，而賴賢者以養，亦正道也，故“居貞”而“吉”。若不用人而自用，則任大責重，終不能勝，如“涉大川”，終不能濟，故“不可”。

"Ji Shuo" cites Qiu Fuguo's view: In the "Yu" hexagram, the line six in the fifth does not mention "Yu" because the joy and harmony of the "Yu" hexagram are led by nine in the fourth. In the "Yi" hexagram, the line six in the fifth does not mention "Yi" because the sustenance of the "Yi" hexagram is provided by nine at the top. "Ji Shuo" also cites Lin Xiyuan's view: The line six in the fifth cannot sustain others, but instead relies on nine at the top to sustain others, so its image is "fu jing," meaning it goes against the norm. However, since it cannot sustain others and relies on the virtuous to sustain it, this is the correct path, hence "ju zhen" and "ji." If one does not rely on others but only depends on oneself, the task is heavy and the responsibility great, ultimately unable to bear it, just like trying to cross a great river and ultimately failing to do so. Therefore, it says "bu ke."

上九，由頤，厲吉，利涉大川。本義 六五賴上九之養以養入，是物由上九以養也。位高任重，故厲而吉。陽剛在上，故利涉川。程傳 上九以剛陽之穗，居師傅之任，六五之君，柔順而從於己，賴己之養，是當天下之任，天下由之以養也。以人臣而當是任，必常懷危厲則吉也。如伊尹、周公，何嘗不憂勤競畏，故得終吉。

The line statement for the top ninth line says: All things receive their sustenance through it; if one remains vigilant and cautious, it is auspicious, and it is favorable to cross a great river. Zhu Xi's "Benyi" states: The sixth line five depends on the top ninth line for sustenance to nourish people, showing that all things receive their sustenance through the top ninth line. The top ninth line is in a high position and bears a heavy responsibility, so it must often remain vigilant and cautious to be auspicious; a yang line in the top position is favorable for crossing a great river. Cheng Yi's "Yichuan Commentary on the Changes" says: The top ninth line, with its yang strength, assumes the responsibilities of a royal teacher. The sixth line five, as the ruler, is gentle and follows and depends on it for sustenance. This is bearing the heavy responsibility of the world, with all people receiving their sustenance through it. A minister assuming such a responsibility must always remain cautious and vigilant to be auspicious. Take I Yin and the Duke of Zhou, are they not also diligent and cautious, wary and careful, thus ultimately achieving auspiciousness?

夫以君之才不足，而倚賴於己，身當天下大任，宜竭其才力，濟天下之艱危，成天下之治安，故曰“利涉大川”。得君如此之專，受任如此之重，苟之濟天下艱危，何足稱委遇而謂之賢乎？當盡誠竭力而不顧慮，然惕厲則不可忘也。

Cheng Yi continued to say: When a ruler lacks ability but relies on himself, and he shoulders the great responsibility of the world, he should exert his utmost ability to relieve the hardships of the world and achieve peace and order throughout the land. That is why it is said, "Beneficial to cross a great river." When one receives such exclusive trust from the ruler and is entrusted with such a heavy responsibility, if one cannot relieve the hardships of the world, then on what grounds can one claim to be a virtuous minister who does not betray the favor and trust bestowed upon him? One should be sincere and exert all efforts without hesitation, but one must always remain vigilant and cautious.

集說 王氏弼曰：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。李氏舜臣曰：《豫》九四曰“由豫”者，即“由頤”之謂也。“由豫”在四，猶下於五也，而已有可疑之跡。“由頤”在上，則過中而嫌於不安，故“厲”。

"The Collected Commentaries" cite Wang Bi's explanation: the upper nine (上九) is a yang line at the very top, standing on top of four yin lines; yin cannot act independently and must follow yang as the main principle, so all the lines depend on it for sustenance. "The Collected Commentaries" also cite Li Shunshen's explanation: the line nine four (九四) in the hexagram "Joyful Expectation" (豫) saying "by joy" (由豫) is the same as "by nourishment" (由颐) in meaning. "By joy" in nine four, still below nine five, already shows some doubtful aspects; "by nourishment" in upper nine has already passed the central position and shows signs of instability, hence it is said to be "dangerous" (厉).

邱氏富國曰：陽實陰虛，實者養人，虛者求人之養，故四陰皆求養於陽者。然養之權在上，是二陽爻又以上為主，而初陽亦求養者也，故直於上九一爻曰“由頤”焉。

"The Collected Commentaries" also cite Qiu Fuguo's view: Yang is substantial, while Yin is empty; the substantial nourishes people, while the empty seeks nourishment from others. Therefore, the four Yin lines are all on the side seeking nourishment from Yang. However, the authority for providing nourishment lies with the Upper Nine, so the two Yang lines again take the Upper Nine as their main focus. The Yang line at the beginning, however, is also seeking nourishment, so only the Upper Nine line says 'nourishment comes from above.'

總論 吳氏曰慎曰：養之為道，以養人為公，養己為私。自養之道，以養德為大，養體為小。艮三爻皆養人者，震三爻皆養己者。初九、六二、六三，皆自養口體，私而小者也。六四、六五、上九，皆養其德以養人，公而大者也。公而大者吉，得頤之正也，私而小者凶，失頤之貞也。可不觀頤而自求其正邪？

"The General Discussion" cites Wu Yishen's saying: The way of nurturing involves nurturing others as public duty and nurturing oneself as private concern; the way of self-cultivation is primarily cultivating virtue and secondarily cultivating the body. The third line of "Gèn" (Mountain) all pertain to nurturing others, while the third line of "Zhèn" (Thunder) all pertain to self-cultivation. The lines Initial Nine, Sixth Two, and Sixth Three are all about self-nurturing of the mouth and stomach, belonging to the private and minor category; the lines Sixth Four, Sixth Five, and Upper Nine are all about cultivating one's virtue to nurture others, belonging to the public and major category. Those that are public and major are auspicious, because they have attained the proper way of nurturing; those that are private and minor are inauspicious, because they have lost the upright way of nurturing. Those who study the "Yí" (Nourishment) hexagram, can they not examine what they are nurturing and seek the correct path themselves?"

大過.兌上.巽下程傳 《大過序卦》曰：“頤者，養也。不養則不可動，故受之以大過。”凡物養而後能成，成則能動，動則有過，《大過》所以次《頤》也。為卦上兌下巽，澤在木上， 大過，棟橈，利有攸往，亨。本義 “大”，陽也。四陽居中過盛，故為《大過》。上下二陰不勝其重，故有“棟橈”之象。又以四陽雖過，而二五得中，內巽外說，有可行之道，故利有所往而得“亨”也。

The hexagram is labeled as "Great Excess." The upper trigram is "Dui" (Lake), and the lower trigram is "Xun" (Wind). Cheng Yi in his commentary "Yichuan's Commentary on the Changes" says: The "Sequence of Hexagrams" explains, "Yi means nourishment. Without nourishment, there is no movement, hence it is followed by Great Excess." All things must be well nourished before they can grow, and once grown, they can move. Once they move, they may exceed their limits, hence the hexagram "Great Excess" comes after "Yi." In this hexagram, "Dui" is above and "Xun" is below, representing a lake above a tree—there is a missing character in the original text. The hexagram statement says: "Great Excess," the beam is bent, it is favorable to go forward, and there is success. Zhu Xi's "Benyi" says: "Great" refers to the yang. Four yang lines are concentrated in the middle, becoming overly strong, hence it is called "Great Excess." The two yin lines above and below cannot support this weight, hence the image of "the beam is bent." However, although the four yang lines are excessive, the lines nine two and nine five are in the center. The inner trigram "Xun" is compliant and enters, while the outer trigram "Dui" is harmonious and joyful, indicating a path that can be advanced, hence it is favorable to go forward and achieve success.

程傳 《小過》，陰過於上下。《大過》，陽過於中。陽過於中而上下弱矣，故為“棟橈”之象。棟取其勝重，四陽聚於中，可謂重矣。九三九四皆取棟象，謂任重也。橈，取其本末弱，中強而本末弱，是以橈也。陰弱而陽強，君子盛而小人衰，故利有攸往而亨也。棟，今人謂之檁。

Cheng Yi in Yichuan's Commentary on the Changes says: The hexagram Xiao Guo represents Yin excess prevailing at the upper and lower extremes, while Da Guo represents Yang excess prevailing in the middle. When Yang is excessive in the middle, the upper and lower parts become weak, hence the image of 'a beam bending'. 'Beam' refers to its ability to bear weight: four Yang lines gathering in the middle can be considered as heavy; the lines Nine in the Third and Nine in the Fourth both take the image of a beam, referring to a heavy burden. 'Bending' refers to the weakness at the two ends: the middle is strong while the ends are weak, hence the bending. With Yin being weak and Yang strong, the gentleman is flourishing while the petty person is declining, hence it is favorable to move forward and achieve success. 'Beam' is now called 'lintel'.

集說 王氏宗傳曰：天下之事，固有正理，豈可過耶？然古今固有所謂非常之事者，以理而論，亦無非君子之時中，特其事大勢重，不常見爾。《朱子語類》：問：《大過》、《小過》，先生與伊川之說不同。曰：然。伊川此論，正如以反經合道為非相似，殊不知《大過》自有《大過》時節，《小過》自有《小過》時節。處《大過》之時，則當為《大過》之事。處《小過》之時，則當為《小過》之事。

"The Collection of Sayings" cites Wang Zongcheng's words: the affairs of the world originally each have their proper principles; how can they exceed these? However, from ancient times to the present, there have indeed been so-called extraordinary events. According to reason, these are nothing but gentlemen adjusting themselves to the situation to seek the appropriate measure. The matter is important and the situation is serious, and such things are not commonly seen. "The Collection of Sayings" also cites from the "Zhu Zi Yu Lian": someone asked about the two hexagrams, "Da Guo" and "Xiao Guo," and the Master Zhu's view differs from Cheng Yi's. Zhu Xi said: yes. Cheng Yi's argument is like judging all cases of violating the usual rules as wrong, but he did not realize that "Da Guo" has its own appropriate time, and "Xiao Guo" has its own appropriate time. When in the time of "Da Guo," one should do the affairs of "Da Guo"; when in the time of "Xiao Guo," one should do the affairs of "Xiao Guo."

在事雖是過，然適當其時合當如此作，便是合義。胡氏一桂曰：或疑《頤》與《大過》對者也，何不名為《小過》？《中孚過》與《小過》對者也，何不名為《大過》？蓋《大過》以四陽在中言，《小過》以四陰在外言，此是聖人內陽外陰之意。

Zhu Xi continued to say: Although the matter itself is considered an excess, if it happens to be the right time and the proper thing to do, then it conforms to righteousness. The "Ji Shuo" also cites Hu Yigu's view: Some people are puzzled why the hexagram "Yi" is not called "Xiao Guo" since "Yi" and "Da Guo" are a pair of opposite hexagrams. Similarly, why is "Zhong Fu" not called "Da Guo" since "Zhong Fu" and "Xiao Guo" are also a pair of opposite hexagrams? In fact, "Da Guo" refers to the situation where four yang lines are in the middle, while "Xiao Guo" refers to the situation where four yin lines are on the outside. This reflects the intention of the sage to have yang within and yin outside.

胡氏炳文曰：既曰“棟橈”，又曰“利有攸往亨”，何也？曰：“棟橈”，以卦象言也，利往而後亨。是不可無大有為之才，而天下亦無不可為之事，以占言也。

"The Collected Interpretations" also cites Hu Bingwen's explanation: since it says "the beam is bent" and also says "it is advantageous to go somewhere and achieve success," what is the meaning? The answer is: "The beam is bent" refers to the image of the hexagram; "it is advantageous to go somewhere and achieve success" means that one should not lack great ability, and the world has no task that cannot be accomplished. This refers to the meaning of the divination text.

何氏楷曰：“棟”，《說文》謂之極，《爾雅》謂之桴，其義皆訓中也，即屋之脊檁。唯《大過》是以“棟橈”，是以“利有攸往”，唯有攸往，是以“亨”，《翼傳》乃字當玩。卦辭言棟，概指二三四五言也。爻辭專及三四者，舉中樞也。

"The Collection of Sayings" also cites He Kai's statement: "Dong," which is called "ji" in the "Shuo Wen Jie Zi" and "fu" in the "E Ya," both meanings referring to "zhong," meaning the central beam on the roof ridge. Because it is the "Da Guo" (Great Excess), therefore "Dong Rao" (the beam bends); because "Dong Rao," therefore "Li You Xiu Wang" (it is advantageous to go somewhere); because there is movement forward, therefore "Heng" (communication). The "nai" character in Confucius' "Tuan Ci" (彖辞) is worth careful consideration. The hexagram statement refers to "Dong," generally pointing to the lines nine two, nine three, nine four, and nine five; the line statements only mention nine three and nine four, which are examples of the central pivot."

初六，藉用白茅，無咎。本義 當《大過》之時，以陰柔居巽下，過於畏慎而“無咎”者也，故其象占如此。“白茅”，物之潔者。程傳 初以陰柔巽體而處下，過於畏慎者也。以柔在下，用，茅藉物之象，不錯諸地而藉以茅，過於慎也，是以“無咎”。茅之為物雖薄，而用可重者，以用之能成敬慎

The line statement for the first line (Initial Six) says: Using white reed grass as a mat beneath, there is no blame. Zhu Xi's "Benyi" says: At the time of the Great Excess, the Initial Six, being a yin and flexible line, occupies the lowest position in the "Xun" trigram, is someone who is overly cautious and fearful, thus resulting in "no blame." Therefore, the image of the line and the statement of the divination are as such. "White reed grass" is a clean object. Cheng Yi's "Yichuan Commentary on the Changes" says: The Initial Six, with its yin and flexible nature and the nature of the trigram that is yielding, is in the lowest position, indicating someone who is overly cautious. Being yin and in a lower position corresponds to using reed grass as a mat to support things; not placing something directly on the ground but using reed grass as a mat represents being overly cautious, hence "no blame." Although reed grass is light and thin, its use can be very significant, as it can achieve respect and caution. There is a missing character in the original text.

集說 胡氏瑗曰：為事之始，不可輕易，必須恭慎，然後可以免咎。況居《大過》之時，是其事至重，功業至大，尤不易於有為，必當過分而慎重，然後可也，：苟於事始慎之如此，則可以立天下之大功，興天下之大利，又何咎之有哉？

"The Collection of Sayings" cites Hu Yuan's view: the beginning of doing things must not be taken lightly; one must be respectful and cautious, and only then can mistakes be avoided. Moreover, when one is in the context of the hexagram Great Excess, the matters to be handled are extremely heavy, and the achievements to be made are exceedingly great. Since they are inherently very difficult to accomplish, one must be cautious beyond ordinary measures, and only then can things proceed smoothly. The use of white reed grass as a base by the line Six at the Beginning is precisely this extraordinary prudence. If one is already cautious to this extent at the beginning of a matter, then one can establish great achievements for the world and promote great benefits for the world, where could there be any mistake at all?"

朱氏震曰：茅之為物薄而用重，過慎也。過慎者，慎之至也。《大過》君子，將有事焉，以任至大之事，過而“無咎”者，其唯過於慎乎！過非正也，初六執柔處下，不犯乎剛，於此而過，其誰咎之？

"The Collection of Sayings" cites Zhu Zhen's explanation: grass is light and thin but its use is valuable; this is being overly cautious. Being overly cautious is actually being cautious to the extreme. When the "Great Excess" hexagram is in effect, the gentleman is about to take action to shoulder a great responsibility. The only way to achieve "no blame" is by being overly cautious. Excess is not the proper path, but since the initial line maintains flexibility and remains in a low position, not offending the yang, it goes beyond a little in this aspect; who would blame it?

趙氏玉泉曰：當過時而陰居巽下，是以過慎之心任事，遵始慮終，無所不至。如物措諸地，又藉之以白茅焉，如是則視天下無可忽之事者，舉天下無不可為之事，身無過動，行無敗謀，何咎之有？

"The Collected Commentaries" cite Zhao Yuquan's saying: being in the period of crossing over and having a yin line in the position below the "Xun" trigram indicates using an overly cautious heart to undertake affairs. From the beginning, one considers the end result, being meticulous in every detail. It is like having an object already placed on the ground and then using white reed grass to pad it underneath. In this way, one sees nothing in the world as something to be neglected, and thus nothing in the world is impossible to accomplish. One's own actions are not excessive, and one's plans for action have no failure. What fault could there be then?

案 胡氏、朱氏、趙氏說，極於卦義相關。蓋《大過》者，大事之卦也。自古任大事者，必以小心為基，故聖人於初爻發義。任重大者，棟也；基細微者，茅也。棟支於上，茅藉於下。故《繫傳》云：“茅之為物薄，而用可重也”，正對棟為重物、重任而言。

Li Guangdi remarked: The views of Hu Yuan, Zhu Zhen, and Zhao Yququan are closely related to the meaning of the entire hexagram. The hexagram Da Guo concerns undertaking great affairs. Since ancient times, those who shoulder major responsibilities must necessarily have caution as their foundation. Therefore, the sage explained this meaning in the first line. Those who bear heavy responsibilities are the beams, while those who lay down the subtle foundations are the grasses. The beams support above, while the grasses lay the groundwork below. Thus, the Great Treatise says, "The grass is a thin thing, yet its use is weighty," which is precisely addressing the beams, which are heavy and bear great responsibilities.

九二，枯楊生稊，老夫得其女妻，無不利。本義 陽過之始，而比初陰，故其象占如此。“稊”，根也，榮於下者也。榮於下則生於上矣。夫雖老而得女妻，猶能成生育之功也。

The Line Statement for the Second Line (Nine in the Second): A withered poplar tree root produces new sprouts, an old man marries a young wife, there is no disadvantage. Zhu Xi's "Original Meaning" says: Nine in the Second is located at the beginning of excessive yang energy, and is adjacent to the Yin line of the first line, so the line image and the divination statement are like this. "Tí" refers to the tree root, sprouting new green from below; once it sprouts from below, naturally the upper part revives. Although the husband is old and marries a young wife, he can still achieve the function of producing offspring.

程傳 陽之大過，比陰則合，故二與五，皆有生象。九二當《大過》之初，得中而居柔，與初密比而相與。初既切比於二，二復無應於上，其相與可知。是剛過之人，而能以中自處，用柔相濟者也。過剛則不能有所為，九三是也。得中用柔，則能成大過之功，九二是也。

Cheng Yi in Yichuan's Commentary on the Changes says that when yang is excessively strong, it harmonizes with yin, hence both nine two and nine five have the image of 'birth'. Nine two is located at the beginning of the Great Excess, occupies the central position but is in a yin and flexible position, and is closely adjacent to initial six, mutually attached to each other. Since initial six is closely attached to nine two, and nine two above has no corresponding line, the mutual attachment between them is evident. This is the appearance of a strongly yang person who can maintain the middle path and use flexibility to regulate. Excessive yang leads to failure, as seen in nine three; occupying the central position and using flexibility, one can achieve the success of the Great Excess, as seen in nine two.

楊者，陽氣易感之物，陽過則枯矣。楊枯槁而復生稊，陽過而未至於極也。九二陽過而與初，老夫得女妻之象。老夫而得女妻，則能成生育之功。二得中居柔而與初，故能復生稊，而無過極之失，無所不利也。在《大過》陽爻居陰則善，二與四是也。二不言吉，方言無所不利，未遽至吉也。“稊”，根也，劉琨《勸進表》云：生繁華於枯黃，謂枯根也。鄭康成《易》亦作荑字，與稊同。

Cheng Yi continued to say: The poplar tree is a tree that easily responds to the yang energy when it comes, but when the yang becomes excessive, it withers. The poplar tree has already withered but new sprouts emerge from the root, indicating that although the yang is excessive, it has not yet reached the extreme. Nine Two, which is excessive yang, is paired with Six at the Beginning, which is like an old man marrying a young wife. An old man marrying a young wife can still achieve the function of producing offspring. Nine Two is in the middle and in a yin position, and is closely related to Six at the Beginning, so it can regenerate new sprouts and has not reached the extreme, thus there is nothing that is not beneficial. In the卦 of Great Excess, it is good for a yang line to be in a yin position. Nine Two and Nine Four are examples of this. Nine Two does not say 'auspicious', but only says there is nothing that is not beneficial, because it has not yet reached the point of being auspicious. 'Tí' is the root of a plant. Liu Kun's 'Encouragement of Advancement' says 'growing prosperity from withered yellow', which refers to the withered root. Zheng Xuan's version of the Zhou Changes also writes it as 'tí', which is the same as 'tī'.

集說 司馬氏光曰：《大過》剛已過矣，止可濟之以柔，不可濟之以剛也。故《大過》之時，皆以居陰為吉，不以得位為美。楊氏時曰：聞之蜀僧云，四爻之剛，雖同為木，然或為楊，或為棟。棟負眾榱，則木之強者也。楊為早凋，則木之弱者也。此卦本末皆弱，二近於本，五近於末，故均為木之弱也。

"The Collection of Sayings" cites Sima Guang's view: The strength in the hexagram "Great Excess" has already become excessive, so it can only be balanced by softness, not by adding more strength; therefore, in the hexagram "Great Excess," each line is considered auspicious when it occupies a yin position, not when it is "in the proper position." "The Collection of Sayings" also cites Yang Shi's words: According to what a Buddhist monk from Sichuan said, the four yang lines are all considered wood, but some are taken as symbolizing the elm tree and others as symbolizing the beam. A beam supports many planks, representing the strong part of wood; the elm tree withers early, representing the weak part of wood. This hexagram has weak beginnings and endings, with the line nine two close to the root and nine five close to the tip, so they are all considered to belong to the weak category of wood.

項氏安世曰：二五皆濱於澤，楊，澤木也。當《大過》之時，故稱枯焉。過則木枯也。胡氏炳文曰：巽為木，兌為澤，楊近澤之木，故以取象。枯楊，大過象；稊，初在下象；老夫，九象；女妻，初柔在下象。九二陽雖過而下比於陰，如枯陽雖過於老，稊榮於下，則復生於上矣。老夫而得女妻，雖過以相與，終能成生育之功。無他，以陽從陰，過而不過，生道也。

"Ji Shuo" cites Xiang Anshi's view: Nine in the Second and Nine in the Fifth are both close to the marsh and water. Yang is a tree growing by the marsh and water; during the time of "Da Guo" (Great Excess), it is said that it withers—because of excessive strength, the wood withers. "Ji Shuo" also cites Hu Bingwen's view: "Xun" represents wood, "Dui" represents marsh, and Yang is a tree by the marsh and water, so it is used as a symbol. Withered Yang is the image of "Da Guo," "Ti" is the image of Six at the Beginning at the bottom, "Lao Fu" is the image of the yang line marked Nine, and "Nu Qi" is the image of the yin line marked Six at the bottom. Although Nine in the Second is overly strong, it approaches the yin line below; just as withered Yang, though old beyond measure, has new sprouts emerging below, and thus revives above. An old man marrying a young wife, although the match is excessive, ultimately achieves the function of producing offspring. There is no other reason; it is only because the yang follows the yin, the excess is not excessive, and this is the way of continuous generation.

九三，棟橈，凶。本義 三四二爻，居卦之中，棟之象也。九三以剛居剛，不勝其重，故象橈而占“凶”。程傳 夫居大過之時，興大過之功，立大過之事，非剛柔得中，取於人以自輔，則不能也。既過於剛強，則不能與人同。常常之功。尚不能獨立，況大過之事乎！以聖人之才，雖小事必取於人，當天下之大任，則可知矣。

The third line statement says: The beam bends, which is ominous. Zhu Xi's "Benyi" explains that the third and fourth lines are located in the center of the entire hexagram, symbolizing the beam; the third line, being a yang line in a yang position, cannot bear the weight, hence the image of bending and the statement of ominousness. Cheng Yi's "Yichuan Commentary on the Changes" says: When in the situation of "Great Excess," one should promote the achievements of "Great Excess" and establish matters of "Great Excess." It is not possible to accomplish this by merely achieving balance between yang and yin or relying on others for assistance. Since one is overly strong, one cannot harmonize with others; ordinary achievements are already difficult to accomplish alone, let alone such a great matter as "Great Excess." Even with the ability of a sage, one must rely on others for even small matters. Therefore, what is needed to shoulder the great responsibility of the world is self-evident.

九三以大過之陽，復以剛自居而不得中，剛過之甚者也。以過甚之剛，動則遠於中和，而拂於眾心，安能當大過之任乎？故不勝其任。如棟之橈，傾敗其室，是以凶也。取棟為象者，以其無輔而不能勝重任也。

Cheng Yi continued to say: The Nine in the Third, with a Yang line in the Great Excess hexagram, takes pride in being strong but fails to be in the central position. This is an extreme form of strength. With such an overly strong nature, any movement leads to deviation from harmony and violates the hearts of others. How can one bear the heavy responsibility of the Great Excess? Therefore, being unable to fulfill one's duty is like a beam bending and collapsing the whole house, hence the凶. The image of the beam is taken because it cannot support the heavy responsibility without support.

或曰：三巽體而應於上，豈無用柔之象乎？曰：言《易》者貴乎識勢之重輕，時之變易。三居過而用剛，巽既終而且變，豈復有用柔之義？應者謂志相從也，三方過剛，上能繫其志乎？集說 俞氏琰曰：卦有四剛爻，而九三過剛特甚，故以卦之棟橈屬之。

Someone asked Cheng Yi: The line Nine in the Third belongs to the trigram Xun (Wind) and corresponds with the line Six at the Top. Is there not a use of the soft image? Cheng Yi replied: Those who study The Zhou Changes value the understanding of the weight of situations and the changes of timing. Nine in the Third is in a position of crossing over and uses strength. Since Xun has already reached its end and is about to change, how can there still be a use of softness? The term 'correspondence' refers to mutual following of intentions; Nine in the Third is excessively strong, how can Six at the Top hold its intention? The 'Collected Sayings' cites Yu Yan as saying: This hexagram has four strong lines, and Nine in the Third is particularly strong, so the image of 'the beam bending' is attributed to it.

吳氏曰慎曰：九三“棟橈”，自橈也，所謂太剛則折，故《彖》有取於“剛過而中，巽而說行”也。九四，棟隆吉，有它吝。本義 以陽居陰，過而不過，故其象隆而占“吉”。然下應初六，以柔濟之，則過於柔矣，故又戒以有它則吝也。

"The 'Collected Sayings' also cites Wu Yashen's explanation: the 'bending of the beam' in the third line, 'Nine Three,' refers to bending oneself under one's own weight, which is what is meant by the saying that excessive firmness leads to breaking. Therefore, Confucius' 'Tao Ci' takes 'excessive firmness but in the center, yielding and joyful in action' as its basis. The fourth line's statement: the beam rises upward, which is auspicious; but if there is another pursuit, there will be regret. Zhu Xi's 'Basic Meaning' says: the fourth line, being a yang line in a yin position, exceeds yet does not exceed, so it is taken as rising and the divination statement is 'auspicious.' However, it connects downward with the first line, using yin flexibility to balance, which becomes overly flexible, so it also warns that if there is another pursuit, there will be regret."

程傳 四居近君之位，當《大過》之任者也。居柔為能用柔相濟，既不過剛，則能勝其任，加棟之隆起，是以吉也。隆起，取不下橈之義。《大過》之時，非陽剛不能濟，以剛處柔為得宜矣。若又與初六之陰相應，則過也。既剛柔得宜，而志復應陰，是有它也。有它則有累於剛，雖未至於大害，亦可吝也。蓋《大過》之時，動則過也。有它，謂更有他志。吝為不足之義，謂可少也。

Cheng Yi in Yichuan's Commentary on the Changes says: Nine in the Fourth is located near the position of the ruler, and is the person who bears the responsibility of the Great Excess. It is located in a yin and flexible position, indicating that it can use softness to balance; since it is not overly strong, it can fulfill its role, like a beam that arches upward, thus resulting in good fortune. "Arching upward" refers to not bending downward. In the time of Great Excess, something cannot be accomplished without yang strength. Therefore, having yang strength in a yin and flexible position is considered appropriate. If it also corresponds with the initial line, which is a yin line, then it becomes excessive. Since the balance between yang and yin is appropriate, yet the mind is inclined to correspond with the yin line, this is called "having something else." Having something else will burden its yang strength. Although it does not yet lead to great harm, it is still regrettable. Because in the time of Great Excess, any movement is considered excessive. "Having something else" refers to having other thoughts; "want" means lacking, indicating that it is still lacking a little.

或曰：二比初則無不利，四若應初則為吝，何也？曰：二得中而比於初，為以柔相濟之義；四與初為正應，志相繫者也。九既居四，剛柔得宜矣，復牽繫於陰以害其剛，則可吝也。集說 劉氏牧曰：《大過》之時，陽爻皆以居陰為美，有應則有“它吝”。

Someone asked Cheng Yi: Why does Nine in the Second (nine two) have 'no disadvantage' when it is close to Six at the Beginning (chou liu), but Nine in the Fourth (nine four) becomes 'a regret' when it corresponds with Six at the Beginning? Cheng Yi answered: Nine in the Second is in the center and adjacent to Six at the Beginning, which means using a soft element to balance. Nine in the Fourth corresponds with Six at the Beginning, which is a mutual connection of will. Since Nine is in the fourth position, the yin and yang are already in harmony. If it then becomes entangled with the yin line and hinders its own yang, that would be a pity. The 'collected interpretations' cite Liu Mu saying: During the time of 'Great Excess', yang lines are considered good when they are in yin positions. Once there is a 'corresponding connection', there will be 'another regret'.

李氏過曰：下卦上實而下弱，下弱則上傾。故三居下卦之上，而曰棟橈凶，言下弱而無助也。上卦上弱而下實，下實則可載。故四居上卦之下，而曰“棟隆吉”，言下實而不橈也。此二爻當分上下體看。吳氏曰慎曰：三四居卦之中，皆有棟象。三橈而四隆者，三以剛居剛，四以剛居柔，一也；三在下，四在上，二也；三於下卦為上實下虛，四於上卦為下實上虛，三也。

"The 'Collected Sayings' cites Li Guo's explanation: the lower trigram represents the upper part being strong and the lower part weak, so when the lower part is weak, the upper part will collapse. Therefore, the line 'Nine in the Third' is located above the lower trigram, and the line statement says 'the beam bends, which is凶 (unfavorable)', referring to the lower part being weak and lacking support. The upper trigram represents the upper part being weak and the lower part strong, so the lower part can support it. Therefore, the line 'Nine in the Fourth' is located below the upper trigram, and the line statement says 'the beam is raised, which is吉 (favorable)', referring to the lower part being solid and not bending. These two lines should be viewed in terms of the upper and lower parts. 'Collected Sayings' also cites Wu Yashen's explanation: 'Nine in the Third' and 'Nine in the Fourth' are located in the middle of the entire trigram, both having the image of a beam. 'Nine in the Third' bends while 'Nine in the Fourth' rises, and the reason for this is threefold: first, 'Nine in the Third' is a yang line in a yang position, while 'Nine in the Fourth' is a yang line in a yin position; second, 'Nine in the Third' is below while 'Nine in the Fourth' is above; third, 'Nine in the Third' in the lower trigram has the upper part solid and the lower part empty, while 'Nine in the Fourth' in the upper trigram has the lower part solid and the upper part empty."

九五，枯楊生華，老婦得其士夫，無咎無譽。本義 九五陽過之極，又比過極之陰，故其象占皆與二反。程傳 九五當《大過》之時，本以中正居尊位，然下無應助，固不能成《大過》之功。而上比過極之陰，其所相濟者，如枯楊之生華。枯楊下生根稊，則能復生，如《大過》之陽，興成事功也。上生華秀，雖有所發，無益於枯也。上六過極之陰，老婦也。

The line statement of the fifth line (九五) says: A withered willow tree's tip bears flowers, an old woman marries a young man, there is no blame nor praise. Zhu Xi's "Original Meaning" says: The fifth line is at the extreme point of excessive yang, and is adjacent to the extreme point of excessive yin, so the image and the statement of the line are opposite to that of the second line (九二). Cheng Yi's "Commentary on the Changes" says: When the fifth line is in the hexagram of Great Excess, it originally holds the position of honor with the virtue of being upright and just, but it has no corresponding line below to assist it, so it cannot achieve the merit of Great Excess. Moreover, it is close to the extreme yin above, and the result of mutual adjustment is like a withered willow bearing flowers. The withered willow has roots and sprouts below, which can revive again, similar to the yang energy of Great Excess initiating achievements. The flowers on top, although they express something, do no good to the withered tree. The sixth line at the top is the extreme yin, which is like the old woman.

五雖非少，比老婦則為壯矣，於五無所賴也，故反稱婦得。過極之陰，得陽之相濟，不為無益也。以士夫而得老婦，雖無罪咎，殊非美也，故云“無咎”“無譽”，《象》復言其可醜也。集說 沈氏該曰：九二比於初，近本也，“生稊”之象也。九五承於上，近末也，“生華”之象也。

Cheng Yi continued to say: Nine in the Fifth, although not young, is still younger than an old woman, and thus does not rely on Nine in the Fifth. Therefore, it is said that an old woman marries a husband. Excessive Yin receives Yang to balance it, which cannot be said to have no benefit; however, a strong young man marrying an old woman, although not a wrongdoing, is indeed not a good thing, hence it is said "no blame" and "no praise." The small explanation further says it is something shameful. The collected interpretations cite Shen Cai, who says: Nine in the Second is close to Six at the Beginning, near the root, symbolizing "the sprouting of a sprout"; Nine in the Fifth receives Six at the Top, near the tip, symbolizing "the blooming of flowers."

何氏楷曰：“生稊”則生機方長，“生華”則洩且竭矣。二所與者初，初，本也，又巽之主爻，為木、為長、為高；木已過而復芽，又長且高，故有往亨之理。五所與者上，上末也，又兌之主爻，為毀折，為附決，皆非木之所宜；木已過而生華，又毀且折，理無久生已。

The "Ji Shuo" cites He Kai's explanation: "Sheng Ti" refers to the initial sprouting of vitality, while "Sheng Hua" indicates the outward discharge of vital energy and the imminent exhaustion. Nine in the Second is paired with Six at the Beginning, which is the root and the main line of the "Xun" hexagram. "Xun" represents wood, growth, and elevation; since the wood has aged and begun to sprout again, it can still grow higher, hence there is reason for smooth progress. Nine in the Fifth is paired with Six at the Top, which is the tip and the main line of the "Dui" hexagram. "Dui" signifies destruction and attachment followed by shedding, neither of which is suitable for wood. Since the wood has aged and begun to bloom, it will soon be destroyed, and by nature, it cannot sustain long-term existence.

上六，過涉滅頂，凶，無咎。本義 處過圾之地，才弱不足以濟，然於義為“無咎”矣。蓋殺身成仁之事，故其象占如此。程傳 上六以陰柔處過極，是小人過常之極者也。小人之所謂大過，非能為大過人之事也。直過常越理，不恤危亡，履險蹈禍而已，如過涉於水，至滅沒其頂，其“凶”可知。小人狂躁以自禍，蓋其宜也。復將何尤？故曰“無咎”，言自為之，無所怨咎也。因澤之象而取涉義。

The line statement for the sixth line at the top says: crossing a river by wading, but the water rises to the head, resulting in misfortune, yet there is no one to blame. Zhu Xi's "Benyi" states: the sixth line at the top is in the extreme position of crossing over, and its strength is weak and insufficient to accomplish anything. However, in terms of righteousness, it is "without blame," because this is an act of sacrificing one's life for the sake of benevolence. Therefore, the line image and the divination statement are like this. Cheng Yi's "Yichuan Commentary on the Changes" says: the sixth line at the top, being a yin and soft element, is in the extreme position of crossing over, which resembles a petty person crossing over beyond the usual limits. The "great excess" of a petty person is not about achieving great deeds beyond ordinary people, but rather about exceeding the normal course, violating reason, disregarding danger and death, and taking risks to cause trouble. It is like wading across a river until the water reaches the head, so the "misfortune" is evident. Petty persons are impetuous and invite their own misfortunes; they deserve their fate, so who can blame them? Therefore, saying "without blame" means that it is their own doing, and they cannot blame others. This is based on the image of "Dui" as a marsh, taking the meaning of wading through water.

集說 錢氏志立曰：澤之滅木，上之所以滅頂也。雖至滅頂，然有不容不涉，即不得不過者，孔子所以觀卦象，而有獨立不懼之思也。案 此爻，《程傳》以為履險蹈禍之小人，《本義》以為殺身成仁之君子。《本義》之說，固比《程傳》為長。然又有一說，以為《大過》之極，事無可為者。上六柔為說主，則是能從容隨順，而不為剛激以益重其勢，故雖處過涉滅頂之凶，而無咎也。如東京之季，範李之徒，適足以推波助瀾，非救時之道。況上六居無位之地，委蛇和順，如申屠蟠、郭泰者，君子弗非也，此說亦可並存。

"The Collected Sayings" cites Qian Zhili's view: the water covering the trees represents the reason why the sixth line at the top is submerged up to the head. Although it has reached the point of being submerged up to the head, there are some waters that cannot be avoided and some matters that cannot be bypassed. Confucius had the idea of standing firm without fear because he saw this hexagram. Li Guangdi comments: regarding this line, the Yichuan Commentary on the Changes sees it as the act of a petty person taking risks and causing trouble, while The Original Meaning of the Zhou Changes sees it as a gentleman sacrificing his life for righteousness. The interpretation in The Original Meaning is inherently more refined than that in the Yichuan Commentary. However, there is another interpretation which holds that when The Great Excess reaches its extreme, there is nothing more that can be done; the sixth line, being a yin and flexible line, serves as the main line of the Dui hexagram (Joy), thus being able to respond calmly and adapt, without using forceful and intense actions to worsen the dangerous situation. Therefore, even though it is in the dangerous situation of "excessive crossing leading to drowning," it results in "no blame." For example, during the late Eastern Han dynasty, people like Fan Pang and Li Ying actually played a role in exacerbating the situation, which was not a timely solution. Moreover, the sixth line is in a position without official status, being flexible and yielding, like Shen Tu Pan and Guo Tai, and gentlemen do not criticize them. This interpretation can also be accepted alongside the others."

總論 馮氏椅曰：《易》大抵上下畫停者，從中分反對為象，非他卦相應之例也，《頤》、《中孚》、《小過》皆然，而此卦尤明。三與四對，皆為棟象，上隆下橈也；二與五對，皆為“枯楊”之象，上華下稊也；初與上對，初為“藉用白茅”之慎，上為“過涉滅頂” 龔氏煥曰：《大過》本為陽過，若復以陽居陽，則愈過矣。故諸爻以陽居陰者皆“吉”，以陽居陽者皆“凶”，與大壯諸爻取義略同。

"The General Discussion" cites Feng Yi's statement: In the "Zhou Yi," generally, for hexagrams where the upper and lower trigrams are balanced, the hexagram is divided in the middle, and the imagery is derived from the contrast between positive and negative aspects, not from the corresponding yao positions as in other hexagrams; the hexagrams "Yi," "Zhongfu," and "Xiaoguo" are like this, and this hexagram is especially clear. The yao at nine three and nine four are opposite, both taking the image of a beam or a pillar, with the upper part rising and the lower part bending; the yao at nine two and nine five are opposite, both taking the image of a withered elm tree, with the upper part blooming and the lower part taking root; the yao at initial six and upper six are opposite, initial six is cautious as "using white reed mats," while upper six is "crossing a river and drowning the head"—there is a missing text in the original manuscript. "The General Discussion" also cites Gong Huan's statement: The hexagram "Daguo" is originally about excessive yang. If yang lines are placed in yang positions, it becomes even more excessive. Therefore, among the yao, those with yang lines in yin positions are "auspicious," while those with yang lines in yang positions are "inauspicious," which is roughly similar to the meaning of the yao in the hexagram "Dazhuang."

坎.坎上.坎下程傳 《習坎序卦》：“物不可以終過，故受之以坎。坎者，陷也。”理無過而不已，過極則必陷，《坎》所以次《大過》也。習，謂重習。他卦雖重，不加其名，獨坎加習者，見其重險，險中復有險，其義大也。卦中一陽，上下二陰，陽實陰虛，上下無據，一陽陷於二陰之中，故為坎陷之義。

The hexagram is labeled as "Kan." The upper trigram is "Kan," and the lower trigram is also "Kan." Cheng Yi in his commentary "Yichuan's Commentary on the Changes" says: The "Sequence of Hexagrams" explains, "Things cannot continue to exceed; hence it is followed by Kan." By nature, there is no continuous excess; when excess reaches its extreme, it must fall into a pit. Therefore, the hexagram Kan comes after Da Guo. "Xi" means repetition. Although other hexagrams are also formed by stacking two identical trigrams, they do not add a character to their names, but Kan adds the character "Xi" to emphasize its danger compounded by danger, and danger within danger, which carries significant meaning. Within the hexagram, there is one yang line, with yin lines above and below. Yang is substantial, yin is empty, and there is no support above or below. A single yang line is trapped between two yin lines, hence the meaning of "Kan" is taken as "trapping in a pit."

陽居陰中則為陷，陰居陽中則為麗。凡陽在上者止之象。在中陷之象，在下動之象。陰在上說之象，在中麗之象，在下巽之象。陷則為險。習，重也。如學習溫習，皆重複之義也。坎陷也，卦之所言，處險難之道。坎，水也，一始於中，有生之最先者也，故為水。陷，水之體也。

Cheng Yi continued to say: When a yang line is in the yin position, it is called "xiàn," meaning to fall into a pit. When a yin line is in the yang position, it is called "lì," meaning to adhere. If a yang line is on top, it represents the image of stopping; in the middle, it represents the image of falling into a pit; and at the bottom, it represents the image of movement. If a yin line is on top, it represents the image of joy; in the middle, it represents the image of adherence; and at the bottom, it represents the image of smooth entry. Falling into a pit becomes danger. "Xi" means repetition, like learning or reviewing, which both mean repetition. Kan represents a pit, and this hexagram discusses the principles of being in a dangerous situation. Kan is also water, which begins in the middle, being the first thing to show vitality among all things, so it is water. Falling into a pit is exactly the nature of water.

習坎，有孚，維心亨，行有尚。本義 習，重習也。坎。險陷也。其象為水，陽陷陰中，外虛而中實也。此卦上下皆坎，是為重險。中實為有孚心亨之象，以是而行，必有功矣，故其占如此。

The Hexagram Statement says: "To practice perseverance, with sincerity in the heart, only the heart is smooth and unimpeded; thus, such action is commendable." Zhu Xi's "Ben Yi" explains: "Xí" means repetition, and "Kǎn" means peril; its image is water, with a yang line submerged among yin lines, the outside being empty and the middle full. Since both upper and lower parts of this hexagram are "Kǎn," it is called double peril. The middle being full represents the image of having sincerity in the heart and the heart being smooth and unimpeded; acting in this way will surely achieve success, hence its "divination statement" is thus.

程傳 陽實在中，為中有孚信。“維心享”，維其心誠一，故能亨通。至誠可以通金石，蹈水火，何險難之不可亨也？行有尚，謂以誠一而行，則能出險，有可嘉尚，謂有功也。不行則常在險中矣。

Cheng Yi in Yichuan's Commentary on the Changes says: A yang line that is fully present in the center indicates that the heart is sincere. "Maintaining sincerity leads to success" means that because his heart is sincere and unified, he can achieve success. Ultimate sincerity can penetrate metal and stone, tread upon water and fire; what difficulty cannot be overcome? "Action is commendable" means that by acting with sincerity and unity, one can escape from danger and achieve something worthy of praise, which is an accomplishment. Without action, one would remain forever in danger.

集說 孔氏穎達曰：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。

"The Collection of Commentaries" cites Kong Yingda's explanation: "Kan" refers to a dangerous situation, and "xi" means to become familiar. Dangerous matters cannot be handled without becoming familiar, so one must become familiar with the dangers in Kan, in order to accomplish things, hence it is called "Xi Kan." Kong Yingda further explains: the names of the hexagrams do not usually have additional characters added to the hexagram character, but the Kan hexagram specially adds the character "xi." This is because Kan represents danger, so the name "xi" is specially added to emphasize this meaning.

胡氏瑗曰：此卦在八純之數，其七卦皆一字名，獨此加習字者，何也？蓋乾主於健，坤主於順，若是之類，率皆一寧可以盡其義。而此卦上下皆險，以是為險難重疊之際。君子之人，必當預積習之，然後可以濟其險阻，故聖人特加習字者此也。

"The Collection of Commentaries" cites Hu Yuan's explanation: this hexagram belongs to the eight pure hexagrams. The other seven hexagrams have names consisting of a single character, but this one has the character "xi" (practice) added. Why? Because "Qian" (Heaven) is characterized by strength, and "Kun" (Earth) is characterized by compliance; such hexagrams can be fully explained by a single character. However, this hexagram has both its upper and lower trigrams as "Xian" (danger), which represents a time of overlapping dangers. A gentleman must first accumulate and become familiar with the proper methods before he can overcome such difficulties. Therefore, the sage specially added the character "xi" (practice) for this reason.

蘇氏軾曰：坎，險也。水之所行，而非水也，唯水為能習行於險，其不直曰坎而曰“習坎”，取於水也。呂氏大臨曰：“習坎”，更試乎至難也。八卦乾健坤順，震動艮止，離明坎險，巽入兌說。唯險非吉德，君子所不取，故於坎也，獨以習坎為名。更試重險，乃君子所有事也。

"The Collected Commentaries" cite Su Shi saying: "Kan" represents danger, which is a place where water flows, but itself is not water; only water can skillfully move through danger. The hexagram is not named directly "Kan" but "Xí Kǎn," which takes the meaning of water. "The Collected Commentaries" also cite Lü Daolin saying: "Xí Kǎn" means repeatedly experiencing the most difficult situations. Among the Eight Trigrams, "Qian" represents strength, "Kun" represents compliance, "Zhen" represents movement, "Gen" represents stillness, "Li" represents brightness, "Kan" represents danger, "Xun" represents entering, and "Dui" represents joy. Only "danger" is not a virtue, and it is something a gentleman does not pursue; therefore, the hexagram "Kan" is named "Xí Kǎn" specifically—repeatedly enduring multiple dangers, which is precisely what a gentleman should do.

薛氏溫其曰：坎非用物，以習為用，故名異它卦，蓋言用坎之人也。張氏浚曰：習，安行不息之稱。習坎險可出矣。夫陽陷於陰，非出險則功無自興。曰習坎，求以出險也。鄧氏汝諧曰：複習溫習，皆有重義。水雖至險，而習乎水者，雖出入乎水而不能溺，

"The Collected Sayings" cites Xue Wenqi's view: The trigram Kan is not something that can be used directly; it uses "practice" as its function, so its name differs from other trigrams. What it actually refers to is the person who is good at utilizing the dangers of Kan. "The Collected Sayings" also cites Zhang Jun's statement: "Practice" is a term meaning to move forward safely and without stopping; once one is familiar with Kan, danger arises. Yang is trapped within Yin, and without emerging from the danger, one cannot achieve success; saying "Practice Kan" is precisely seeking to escape from the perilous situation. "The Collected Sayings" also cites Zheng Ruoxie's view: Reviewing and rehearsing both contain the meaning of repetition; although water is extremely dangerous, those who are skilled in swimming can enter and exit the water without drowning. — There is a missing text in the original manuscript here.

李氏舜臣曰：坎之中實是為誠，離之中虛是為明。中實者坎之用，中虛者離之用也。作《易》者，因坎離之中，而寓誠明之用，古聖人之心學也。胡氏炳文曰：他卦亨字，《本義》例以為占，唯此則曰中實為有孚心亨之象，蓋他卦事之亨也，此心之亨也。陽實，“有孚”之象。陽明，心亨之象。

"The Collected Sayings" cites Li Shunshen's statement: "The center of Kan is solid, which represents sincerity; the center of Li is empty, which represents clarity. The solid center is the function of Kan, and the empty center is the function of Li. The author of The Zhou Changes used the emptiness and fullness of the middle line in Kan and Li to symbolize the functions of sincerity and clarity. This reflects the heart learning of ancient sages." "The Collected Sayings" also cites Hu Bingwen's statement: In other hexagrams, the character "hen" in The Original Meaning of the Zhou Changes is generally interpreted as a divinatory phrase. However, in this hexagram, it is said to represent the image of "having faith and the heart is harmonious" because other hexagrams discuss the smoothness of affairs, while this hexagram discusses the harmony of the heart. A solid yang line represents the image of "having faith"; a bright yang line represents the image of the heart being harmonious.

章氏潢曰：六十四卦，獨於坎卦指出心以示人，可見心在身中，真如一陽陷於二陰之內，所謂道心惟微者此也。吳氏曰慎曰：陽陷陰中，所以為坎。中實“有孚”，所以處險。有孚則誠立，心亨則明通。心之體，靜而常明，如一陽藏於二陰中也。心之用動而不息，如二陰中一陽之流行也。一陽者流行之本體，二陰者所在之分限。流而不踰限，動而靜也。限之而安流，靜而動也。有孚心亨之義，發於習坎，至矣哉！

"The Collected Interpretations" cites Zhang Huang's saying: Among the sixty-four hexagrams, only the Hexagram of Water (Kan) explicitly shows the character "heart" to people, indicating that the heart is within the body, just like a yang line submerged between two yin lines. The "Book of Documents · Great Yu's Virtue" says, "The way of the heart is subtle," referring precisely to this. "The Collected Interpretations" also cites Wu Yashen's saying: When a yang line is submerged within yin, it becomes Kan; the middle is full and "trustworthy," thus enabling it to cope with dangers. With sincerity, truth is established; with a clear and open heart, understanding is achieved. The nature of the heart is quiet and ever-clear, like a yang line hidden between two yin lines; the function of the heart is active and unceasing, like the flow of the yang line between the two yin lines. A single yang line is the essence of flow, while the two yin lines are the boundaries of flow: flowing without exceeding the limits is stillness within movement; having boundaries yet flowing calmly is movement within stillness. The meaning of "having sincerity, the heart is open" arises from "repeatedly encountering water," truly profound indeed!

初六，習坎，入于坎窞，凶。本義 以陰柔居重險之下，其陷益深，故其象占如此。程傳 初以陰柔居坎險之下，柔弱無援，而處不得當，非能出乎險也，唯益陷於深險耳。“窞”，坎中之陷處。已在“習坎”中，更入坎窞，其“凶”可知。

The line statement for the first line (Initial Six): being caught in a deep pit within a double danger, it is dangerous. Zhu Xi's "Benyi" says: the first line, being a yin and flexible line, is located at the very bottom of a double danger, thus falling into an even deeper pit, so the line image and the divination statement are as such. Cheng Yi's "Yichuan Commentary on the Changes" says: the first line, being a yin and flexible line, is located below the danger of Kan, weak and without support, and its position is inappropriate, so it is not able to escape the danger, but will only sink deeper. "Kan" refers to a deeper pit within the danger of Kan; when a person is already in a double danger, and then falls into an even deeper pit, the danger is self-evident.

集說 張氏浚曰：陰居重坎下，迷不知復，以習於惡，故“凶”，失正道也。《傳》曰：小人行險以僥倖，初六之謂。案 如張氏說，習坎兩字，才不虛設，時俗所謂機深禍轉深者。

"The Collection of Sayings" cites Zhang Jun's view: a yao of yin is located below the double Kan, being confused and not knowing to turn back, thus accustomed to evil, hence "dangerous," which is losing the right path. The "Book of Rites · Doctrine of the Mean" says "the petty person takes risks in order to seekby chance," which refers to the line Six at the Beginning. Li Guangdi comments: according to Zhang Jun's view, the phrase "practice Kan" is not in vain, that is, as the saying goes, the deeper the scheming, the deeper the calamity.

九二，坎有險，求小得。本義 處重險之中，未能自出，故為“有險”之象。然剛而得中。故其占可以“求小得”也。程傳 二當坎險之時，陷上下二陰之中，乃至險之地，是“有險”也，然其剛中之才，雖未能出乎險中，亦可小自濟，不至如初益陷入於深險，是所“求小得”也。君子處險難而能自保者，剛中而已。剛則才足自衛，中則動不失宜。

The line statement for the second line (nine two) says: There is danger within the坎 (Kan), and what is sought can result in a small gain. Zhu Xi's "Benyi" states: Nine two is located in the midst of double danger and still cannot escape on its own, hence the image of "there is danger"; however, because it is yang and occupies the central position, the divination statement allows for "a small gain." Cheng Yi's "Yichuan Commentary on the Changes" says: Nine two is precisely in the dangerous situation of Kan, trapped between the two yin lines above and below, which is the most dangerous place, hence the statement "there is danger." However, relying on its virtue of being yang and in the center, although it still cannot escape the dangerous situation, it can slightly save itself, without falling into deeper trouble like the initial line six. This is the "small gain" sought. A gentleman who is in a dangerous situation yet can protect himself relies only on being yang and in the center: being yang means his ability is sufficient to defend himself; being in the center means his actions do not lose proper measure.

集說 楊氏時曰：求者，自求也。外雖有險而心常亨，故曰“求小得。”陳氏仁錫曰：求其小，不求其大，原不在大也。涓涓不已，流為江河，如掘地得泉，不待溢出外，然後為流水也。案 楊氏、陳氏之說極是，凡人為學作事，必自求小得始，如水雖涓涓面有源，為行險之本也。

"The 'Collection of Sayings' cites Yang Shi saying: the term 'seeking' refers to seeking oneself; although there may be external dangers, the inner self is often smooth and unobstructed, hence it is said 'seeking small gains.' The 'Collection of Sayings' also cites Chen Renxi saying: seeking the small rather than the great, one does not care about the great. Just as a tiny stream continues flowing, it eventually forms a river; similarly, digging a well and finding spring water, one does not have to wait until it overflows before it is considered flowing water. Li Guangdi comments: Yang Shi and Chen Renxi's views are entirely correct. Indeed, all people in their studies and affairs must begin with self-seeking of small gains, just as water though small has its source, which is the fundamental nature of proceeding through difficulties."

六三，來之坎坎。險且枕，入于坎客。勿用。本義 以陰柔不中正，而履重險之間，來往皆險，前險而後枕，其陷益深，不可用也，故其象占如此。枕，倚著未安之意。程傳 六三在坎險之時，以陰柔而居不中正，其處不善，進退與居皆不可者也。來下則入於險之中，之上則重險也，退來與進之皆險，故云“來之坎坎”。既進退皆險，

The line statement for the third line (Six in the Third) says: coming is a danger, going is also a danger; it is dangerous, and one can only barely rely on something, falling into a deep pit of danger, so there should be no action. Zhu Xi's "Benyi" says: the sixth line in the third position is yin and soft, and not "zhongzheng," standing between layers of danger, both coming and going are dangerous, the front is dangerous and the back can only barely rely on something, sinking deeper into the danger, so there should be no action. "Zhen" means to lean on but not yet stable. Cheng Yi's "Yichuan Commentary on the Changes" says: the sixth line in the third position is exactly in the dangerous situation of Kan, being yin and soft in an unzhong and unzheng position, in an unfavorable position, advancing, retreating, or staying put are all impossible. Going down leads into the middle of the danger, going up leads into more danger; retreating and advancing are both dangerous, so it says "coming with danger." Since advancing and retreating are both dangerous—there is a missing character in the original text.

集說 《朱子語類》云：“險且枕”，只是前後皆險。來之自是兩字，謂下來亦坎。上往亦坎，之，往也，進退皆險也。王氏申子曰：下卦之險已終，上卦之險又至，進退皆險，則寧於可止之地而暫息焉。

"The 'Collected Sayings' cites Zhu Xi's words from the 'Words of Master Zhu' saying: 'Danger and rest' merely means that both before and after are dangerous. 'Coming' is originally two characters: going down is Kan, going up is also Kan; 'zhi' means going, so advancing or retreating is dangerous. 'The Collected Sayings' also quotes Wang Shenzi saying: the danger of the lower trigram has just been passed, but the danger of the upper trigram is coming, and since advancing or retreating is dangerous, it would be better to rest temporarily at a place where one can stop."

且者聊爾之辭，枕者息而來安之義。能如此，雖未離乎險，亦不至深入于坎窞之中也。其進而入，則陷益深，為不可用。勿者，止之之辭也。案 “險且枕”，《傳》義與王氏分為三說，王氏以為戒處險者順聽之意，似與《需》之六四，義足相發。

Wang Shenzi continued to say: "Qie" is an expression of provisional action, and "zhen" means to rest and gain a momentary sense of security. If one can do this, although they have not yet escaped the peril, they will not be deeply trapped in the abyss; if they proceed forward recklessly, they will be plunged deeper, hence it is said "it is not advisable." "Wu" is an expression of prohibition. Li Guangdi remarked: Regarding "xian qie zhen," the Yichuan Commentary on the Changes, The Original Meaning of the Zhou Changes, and Wang Shenzi offer three different interpretations; Wang Shenzi regarded it as a warning to those in peril to follow the timing and submit to fate, which seems to correspond well with the meaning of the sixth line in the Need hexagram.

六四，樽酒簋，貳用缶，納約自牖，終無咎。本義 晁氏云：先儒讀“樽酒簋”為一句，“貳用缶”為一句，今從之。貳，益之也。《周禮》，大祭三貳，弟子職，左執虛豆，右執挾匕，周旋而貳，是也。九五尊位，六四近之，在險之時，剛柔相際，故有但用薄禮，益以誠心，進結“自牖”之象。牖非所由之正，而室之所以受明也。始雖艱阻，終得“無咎”，故其占如此。

The statement for the fourth line says: One cup of wine, one bowl of food, and then adding something in a jar, sending the simple gesture through the window, ultimately resulting in no fault. Zhu Xi's "Ben Yi" states that Chao Shuo Zhi explained that earlier scholars read "zun wine gui food" as one phrase and "er yong fǒu" as another, and now we follow this reading. "Er" means to add: The "Zhou Li" mentions "three er" in great sacrifices, and the "Guan Zi · Di Zi Zhi" describes holding an empty bean dish in the left hand and a ladle in the right hand, moving around to add food, which is this "er." The ninth line is in a position of honor, and the fourth line is adjacent to it. In times of danger, the interaction between firmness and softness occurs, hence the image of offering only a modest gift and adding sincerity through the window to connect. A window is not a normal place for entry, but it is where light enters the house. Although the beginning is difficult and blocked, it ultimately leads to "no fault," so the statement is like this.

程傳 六四陰柔而下無助，非能濟天下之險者，以其在高位，故言為臣處險之道。大臣當險難之時，唯至誠見信於君，其交固而不可間，又能開明君心，則可保“無咎”矣。夫欲上之篤信，唯當盡其質實而已。多儀而尚飾，莫如燕享之禮，故以燕享喻之。

Cheng Yi in Yichuan's Commentary on the Changes says: The sixth line in the fourth position is a yin and flexible line, and it has no support below, so it is not a person who can save the world from danger; rather, it refers to the principle of ministers facing difficulties. When ministers are in danger, they can only gain the trust of the sovereign by being sincere to the utmost, thus ensuring a firm and unbreakable relationship. Moreover, they must illuminate the sovereign's mind, thereby preserving 'no blame'. To gain the sovereign's firm trust, one must simply be sincere and honest. Ceremonies are elaborate and adorned with many embellishments, none more so than the rites of feasting and entertainment, hence the use of feasting as an analogy.

言當不尚浮飾，唯以質實，所用一樽之酒，二簋之食，復以瓦缶為器，質之至也。其質實如此，又須納約自牖。“納約”謂進結於君之道。牖開通之義。室之暗也，故設牖所以通明。“自牖”，言自通明之處，以況君心所明處。《詩》云：天之牖民，如誦如篪。

Cheng Yi continued to say: This refers to the idea of not valuing superficial ornamentation, but instead to treat others with simplicity and sincerity. One would use only a single cup of wine and two bowls of food, and use earthenware vessels, reaching the extreme of simplicity. When simplicity and sincerity have reached this level, one must also 'take in the sincere and enter through the window.' 'Taking in the sincere' refers to advising and associating with the ruler through the proper channels; 'window' means to open up, as a room is dark and a window is opened to let in light. 'Entering through the window' means to enter from the bright place, symbolizing the ruler's clear and enlightened side. The Book of Poetry has the line, 'Heaven opens the minds of the people, like the sound of a reed pipe and a bamboo flute.'

毛公訓牖為道，亦開通之謂。人臣以忠信善道結於君心，必自其所明處乃能入也。人心有所蔽，有所通。所蔽者，暗處也；所通者，明處也。當就其明處而告之，求信則易也。故云“納約自牖”。能如是，則雖艱險之時，終得無咎也。且如君心蔽於荒樂，唯其蔽也故爾，雖力詆其荒樂之非，如其不省何？必於所不蔽之事，推而及之，則能悟其心矣。

Cheng Yi continued to say: Mao Gong interpreted "yǒu" as "dao," which also means to open up. A minister who uses loyalty, trustworthiness, and good principles to approach the mind of the ruler must do so from where the ruler understands. The human mind has both obscured and clear parts; the obscured is the dark place, and the clear is the bright place. One should approach the ruler from his clear parts, so that gaining trust will be easier. Therefore, it is said, "nà yuē zì yǒu." If one can do this, then even in difficult times, there will be no mistakes. Just as a ruler's mind is obscured by indulgence and pleasure, precisely because it is obscured, even if one strongly criticizes the ruler's indulgence and pleasure, he will not understand. One must therefore infer from the things that are not obscured, in order to awaken his mind.

自古能諫其君者，未有不因其所明也。故訐直強勁者，率多取忤，而溫厚明辯者，其說多行。且如漢祖愛戚姬，將易太子，是其所蔽也。群臣爭之者多矣，嫡庶之義，長幼之序，非不明也，如其蔽而不察何？四老者，高祖素知其賢而重之，此其不蔽之明心也，故因其所明而及其事，則悟之如反乎。

Cheng Yi continued to say: Since ancient times, those who could advise and correct the ruler have never done so except by taking advantage of the ruler's moment of clarity. Therefore, those who spoke directly and strongly often met resistance, while those who were gentle and clear in their reasoning usually succeeded. For example, Han Gaozu favored Qi Ji and wanted to change the crown prince, which was the point where he was blinded. Many ministers argued against it, but the distinctions of legitimacy and seniority were not unclear. However, since he was blinded and did not reflect, what could be done? The four elders of Shangshan were people that Gaozu had always known to be virtuous and respected. This was exactly the point where he was not blinded, so by seizing upon this moment of clarity, they guided him to the matter, awakening him as easily as turning over a palm.

且四老人之力，孰與張良群公卿及天下之士？其言之切，孰與周昌、叔孫通？然而不從彼而從此者，由攻其蔽與就其明之異耳。又如趙王太后愛其少於長安君，不肯使質於齊，此其蔽於私愛也。大臣諫之雖強，既曰蔽矣，其能聽乎？愛其子而欲使之長久富貴者，其心之昕明也。故左師觸龍因其明而導之以長久之計，故其聽也如響。非唯告於君者如此，為教者亦然。夫教必就人之所長，所長者，心之所明也。從其心之所明而入，然後推及其餘，孟子所謂成德達才是也。

Cheng Yi continued to say: Moreover, the weight of these four elders is comparable to Zhang Liang, the ministers of the court, and all the scholars of the world? Their words are sincere, comparable to Zhou Chang and Su Sun Tong? Yet, the First Emperor did not listen to one side but to the other, which is precisely the difference between attacking his being blinded and taking advantage of his clarity. Again, like the case of the Queen Mother of Zhao who loved her younger son Chang'an Jun and refused to send him as a hostage to the State of Qi, this was due to her being blinded by private affection; although the ministers advised her strongly, since it was said that she was blinded, how could she listen? However, her love for her son and her desire for his long-term wealth and honor are the clear aspects within her heart. Therefore, the Left Tutor Chu Tong took advantage of her clarity to guide her toward a long-term plan, and she responded as if echoing his words. Not only is this the case when advising a ruler, but also in education: teaching people must be based on their strengths, for strengths are the clear aspects within their hearts. Entering from these clear aspects, then gradually extending to other areas, this is the meaning of what Mencius said about achieving virtue and attaining ability.

集說 王氏弼曰：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，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， 崔氏憬曰：於重險之時，居多懼之地。比五而承陽，修其潔誠，進其忠信，則終“無咎”也。

"The Collection of Sayings" cites Wang Bi's explanation: Six in the Fourth is in a position of double danger but is "appropriately positioned," with a yin and soft quality in a yin and soft position, standing firmly in place. It looks upward to receive Nine in the Fifth, which is also "appropriately positioned." The strong and the weak each occupy their proper places, and there is no excess correspondence between them. They only relate by mutual support and closeness, with sincerity clearly evident, without relying on external embellishment. Facing the danger of Kan, using this approach, even if it is as simple as a single cup of wine—there is a missing character in the original text—"The Collection of Sayings" also cites Cui Jing's explanation: In a situation of double danger, residing in a position full of anxiety and fear, being close to and supporting Nine in the Fifth, the yang strength, and cultivating one's pure sincerity, offering one's loyalty and trust, will ultimately result in "no blame."

郭氏雍曰：有孚者坎之德，君子行險而不失其信，所以法其德也。一樽之酒，二簋之食，瓦缶之器，至微物也。苟能虛中盡誠，以通交際之道，君子不以為失禮，所謂能用有孚之道者也。《傳》曰：苟有明信，蘋蘩薀藻之菜，筐莒錡釜之器，可薦於鬼神，可羞於王公者，無他焉，以誠為主故也。

"The Collection of Sayings" cites Guo Yong's view: sincerity is the virtue of the Trigram Kan. A gentleman acts in perilous situations without losing his sincerity, which is precisely emulating the virtue of Kan. A single cup of wine, two bowls of food, and vessels made of earthenware are all extremely humble things; if one can approach them with an open heart and full sincerity, using them to cultivate relationships, a gentleman does not consider this a breach of etiquette. This is what is meant by being able to employ the principle of "sincerity." The "Zuo Zhuan" says: as long as there is clear sincerity, wild vegetables such as apple, fern, and water caltrop, and coarse utensils such as baskets, containers, tripods, and cauldrons, can be offered to spirits and presented to princes and dukes. There is no other reason for this, but because sincerity is the main principle.

潘氏夢旂曰：“樽酒簋貳用缶”，與《損》之“二簋可用享”同意，皆言不事多儀而尚誠實也。“納約自牖”，與《睽》之“遇主于巷”同意，皆言自間道而通於君也。六四居大臣之位，當坎險之時，盡其誠實，雖“自牖”而“納約”，而終“無咎”，唯《睽》、《坎》之時為然。

"Ji Shuo" cites Pan Mengqi's statement: "Zun jiu gui er yong foun" is the same as the "Shen" hexagram's "Er gui ke yong xiang," both meaning not being concerned with elaborate rituals but valuing sincerity; "Na yue zi you" is the same as the "Gui" hexagram's "Yu zhu yu xiang," both meaning not taking the main gate but approaching the ruler through a side path. The sixth line in the fourth position holds the position of a minister, at a time of danger in the Kan trigram, relying solely on sincerity. Though the simple rites are sent in through a window, it ultimately results in "wu jiao" (no blame). This unconventional approach is only justifiable in situations of estrangement and danger as depicted in the "Gui" and "Kan" hexagrams.

何氏楷曰：“貳”，副也，謂樽酒而副以簋也。"L》天子大臣出會諸侯，主國樽股簋副是也。案 簋貳之說，何氏得之。九五，坎不盈，祗既平，無咎。本義 九五雖在坎中，然以陽剛中正居尊位，而時亦將出矣，故其象占如此。

"The Collection of Commentaries" cites He Kai's statement: "Er" means secondary, meaning that a vessel of wine is the main item and the gui is the secondary one. (The original text here is incomplete.) The Book of Rites explains that when a minister of the Son of Heaven meets with a prince of a state outside the capital, the host country uses the vessel of wine as the main item and the gui as the secondary one. This is what is meant. Li Guangdi comments: Regarding the explanation of "gui er," He Kai's interpretation is correct. The fifth line statement: The water in Kan is not overflowing, but has reached a level of balance, thus there is no fault. Zhu Xi's "Original Meaning" says: Although the nine in the fifth is still within Kan, it is a yang yang force that is in the middle and upright, occupying the honorable position. The situation is also about to escape danger, so the line image and the divination statement are like this.

程傳 九五在坎之中，是“不盈”也，盈則平而出矣。“祗”，宜音柢，抵也。《復》卦云：“無祗悔”，必抵於已平則“無咎”。既曰“不盈”，則是未平而尚在險中，未得“無咎”也。以九五剛中之才居尊位，宜可以濟於險，然下無助也。二陷於險中未能出，餘皆陰柔無濟險之才。人君雖才，安能獨濟天下之險？居君位而不能致天下出於險，則為有咎，必“祗既平”乃得“無咎”。

Cheng Yi's Commentary on the Changes says: Nine in the Fifth is in the middle of Kan, which is called 'not full'; when full, it will fill up and flow away. 'Zhi' should be read as 'Di', meaning to reach; the hexagram Fu says 'without regret of reaching', which means it must reach the point of being filled up before 'no blame' can be achieved. Since it is said 'not full', it means it has not yet filled up and is still in danger, thus not yet achieving 'no blame'. Since Nine in the Fifth has the virtue of being strong and upright, and holds a high position, it should be able to overcome danger. However, there is no support below: Nine in the Second is trapped in danger and cannot escape, and the other lines are all yin and weak, lacking the ability to overcome danger. Even if a ruler is talented, how can he alone save the world from danger? If a ruler is in a position of authority but cannot save the world from danger, then there must be blame, and only when 'the danger is fully overcome' can 'no blame' be achieved.

集說 《朱子語類》云：“坎不盈，祗既平”，祗字他無說處，看來只得作抵字解，《復》卦亦然。俞氏琰曰：“坎不盈”，以其流也。《彖傳》云“水流而不盈”是也，“不盈”則適至於“既平”，故“無咎”。何氏楷曰：“祗”，適也，猶言適足也。言適於平而已，即《彖傳》所謂“水流而不盈”也。

"The Collection of Sayings" cites from the "Words of Master Zhu" that Master Zhu Xi said: "The water in the Kan trigram is not full, it just reaches level." The character "祗" in this sentence has no other explanation that makes sense elsewhere, so it must be interpreted as "抵" (meet or reach). The "祗" in the "Fu" hexagram is also interpreted the same way. "The Collection of Sayings" also cites Yu Yan, who says: "The water in the Kan trigram is not full" because water is flowing, and Confucius' "Commentary on the Hexagrams" says "water flows but does not overflow," which means exactly this. Since it is not full, it just reaches the level of "already level," hence "no blame." "The Collection of Sayings" also cites He Kai, who says: "祗" means exactly, equivalent to "just enough." The meaning is that it just reaches the level of being flat, which is exactly what the "Commentary on the Hexagrams" says: "water flows but does not overflow."

案 如《程傳》說，則“不盈”為未能盈科出險之義，與《彖傳》異指矣，須以俞氏、何氏之說為是。蓋“不盈”，水德也。有源之水，雖涓微而不舍晝夜，雖盛大而不至盈溢，唯二五剛中之德似之。此所以始於小得，而終於不盈也。

Li Guangdi remarked: According to Yichuan's Commentary on the Changes, "not full" is interpreted as not yet filling the ditches and not yet escaping from danger, which differs from the intent of Confucius's "tuan ci." Therefore, the interpretation by Yu Yan and He Kai should be followed. "Not full" accurately represents the virtue of water: water, though originating from a small source, flows ceaselessly day and night; though great, it does not overflow. Only the virtue of the yang lines nine two and nine five, which are strong yet moderate, resembles this. This is why the Kan hexagram begins with nine two's "small gain" and concludes with nine five's "not full."

上六，係用徽纆，寘于叢棘，三歲不得，凶。本義 以陰柔居險極，故其象占如此。程傳 上六以陰柔而居險之極，其陷之深者也。以其陷之深，取牢獄為喻，如繫縛 不得免也，其“凶”可知。

The line statement for the sixth line at the top says: bound with ropes, imprisoned in a cage made of thorns, unable to escape for three years, calamity. Zhu Xi's "Benyi" states: the sixth line at the top, being a yin and flexible line, is at the extreme of danger, hence the line statement and divination statement are as such. Cheng Yi's "Yichuan Commentary on the Changes" says: the sixth line at the top, being a yin and flexible line at the extreme of danger, is trapped most deeply; because it is trapped most deeply, it is compared to a prison, like being bound — the original text here is missing a part — unable to escape, so the "calamity" is self-evident.

集說 王氏弼曰：囚執賓于思過之地，自修三歲，乃可以求復，故曰“三歲不得凶”。吳氏澄曰：《周官司圜》收教罷民，能改者，上罪三年而舍，其不能改而出圜上者，殺。三歲不得，其罪大而不能改者與？

"The Collection of Commentaries" cites Wang Bi's explanation: imprisoning the criminal in a place where he can reflect on his mistakes, and allowing him to reform for three years, then he may be allowed to return, hence it is said 'after three years of failure, it is凶 (a凶 is a term indicating misfortune or bad omen).' "The Collection of Commentaries" also cites Wu Cheng's explanation: according to the "Rites of Zhou · Autumn Officials · Officer of the Prison," the officer is responsible for housing and educating those who have committed crimes but have not received tattoo punishment. Those who reform are released after three years of imprisonment for serious crimes. Those who do not reform and escape from the prison are executed. Therefore, the phrase 'after three years of failure' probably refers to those who commit serious crimes and refuse to reform.

案 不得者，不能得其道也。如悔罪思愆，是謂得道。則其困苦幽囚，止於三歲矣。聖人之教人動心忍性以習於險者，雖罪苦已成，而猶不忍棄絕者如此。

Li Guangdi remarked: The term "not being able to" refers to not attaining that path. For instance, repenting and reflecting on one's mistakes is called attaining the way. Once one attains the way, then the hardship and confinement would last only three years. The sages teach people to shake their hearts and strengthen their nature, using this method to become accustomed to difficulties and dangers. Even if the sins and sufferings have already been committed, they still refrain from completely abandoning the person, going to such lengths in their concern.

總論 龔氏煥曰：坎卦本以陽陷為義，至爻辭則陰陽皆陷，不以陽陷於陰為義矣。二“小得”，五“既平”，是陽之陷為可出；初與三之“入於坎宮”，上之“三歲不得”，則陰之陷反為甚。《易》卦爻取義不同多如此。

"The General Discussion" cites Gongs Huan's statement: The Qian trigram originally defined its meaning based on a yang line being submerged, but in the line statements, both yin and yang lines are submerged, no longer solely based on a yang line being submerged into a yin line. The "small gain" of nine in the second and the "already level" of nine in the fifth indicate that a yang line's submersion can still emerge. However, the "entering the bottom of the abyss" of initial six and six in the third, and the "three years without success" of upper six, show that a yin line's submersion is even more severe. The different meanings derived from the lines in the Zhou Changes are mostly like this.

離.離上.離下程傳 《離序卦》：“坎者陷也，陷必有所麗，故受之以離，離者麗也，”陷於險難之中，則必有所附麗，理自然也，《離》所以次《坎》也。離，麗也，明也。取其陰麗於上下之陽，則為附麗之義。取其中虛，則為明義。離為火，火體虛，麗於物而明者也。又為日，亦以虛明之象。

The hexagram is labeled as "Li" (Fire). The upper trigram is "Li," and the lower trigram is also "Li." Cheng Yi in his commentary "Yichuan's Commentary on the Changes" says: The "Sequence of Hexagrams" explains, "Cai means to sink; when one sinks, there must be something to attach to, hence it is followed by Li, which means to attach." When one is in a dangerous situation, there must be something to rely on, which is a natural principle. Therefore, the hexagram "Li" comes after "Kan." "Li" means to attach and also means brightness. Taking the yin line attached between the upper and lower yang lines, it signifies attachment; taking its central emptiness, it signifies brightness. "Li" represents fire, whose form is empty, and it can emit light only when attached to something else; "Li" also represents the sun, which takes the image of emptiness and brightness.

離，利貞，亨，畜牝牛，吉。本義 “離”，麗也。陰麗於陽，其象為火，體陰而用陽也。物之所麗，貴乎得正。“牝牛”，柔順之物也，故占者能正則“亨”，而“畜牝牛”則“吉”也。

Hexagram Statement: Li, it is advantageous to maintain correctness and to be harmonious. Keeping a female cow brings good fortune. Zhu Xi's "Benyi" says: "Li" means attachment. Yin attaches to Yang, and its image is fire, with its form belonging to Yin and its function belonging to Yang. Whatever is attached, it is valuable if the attachment is correct. A female cow is a gentle animal, so if the person consulting the oracle maintains correctness, it is harmonious, and if they keep a female cow, it brings good fortune.

程傳 “離”，麗也。萬物莫不皆有所麗，有形則有麗矣。在人則為所親附之人，所由之道，所主之事，皆其所麗也。人之所麗，利於貞正。得其正，則可以亨通。故曰“離利貞亨”。“畜牝牛吉”，牛之性順而又牝焉，順之至也。既附麗於正，必能順於正道，如牝牛則吉也。“畜牝牛”，謂養其順德。人之順德，由養以成，既麗於正，當養習以成其順德也。

Cheng Yi in Yichuan's Commentary on the Changes says: "Li" refers to attachment. All things have something to which they are attached; wherever there is form, there is attachment. In the case of human beings, the people they are close to, the doctrines they follow, and the affairs they manage all belong to their attachments. Human attachment benefits from uprightness; when attachment is upright, it leads to smoothness, hence the saying "Li benefits uprightness and leads to smoothness." As for "raising a female ox is auspicious," the nature of an ox is inherently gentle, and being female, it is gentle to the extreme. Once attached to uprightness, it must necessarily follow the right path, just as a female ox does, thus being auspicious. "Raising a female ox" refers to cultivating one's own virtue of gentleness. Human virtue of gentleness is cultivated through nurture; once attached to uprightness, one should nurture and become familiar with it to perfect one's virtue of gentleness.

集說 王氏弼曰：《離》之為卦，以柔為正，故必貞而後乃亨。柔外於內而履正中，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。郭氏忠孝曰：乾為馬，坤為牝馬；坤為牛，離為牝牛，象之宜也。

"The Collection of Sayings" cites Wang Bi's explanation: The hexagram "Li" (Fire) takes the principle of yin and flexibility as its main quality, so it must maintain correctness before achieving success. Flexibility is shown externally but contains the principle of central correctness internally; the position is upright and the measure is moderate, which is the virtue of a cow. Being strong on the outside yet gentle within is the virtue of the bull. Since the hexagram "Li" is primarily characterized by flexibility and gentleness, it cannot be used to raise fierce animals, and the "auspiciousness" is associated with "raising a female cow." "The Collection of Sayings" also cites Guo Zhongxiao's view: "Qian" represents a horse, so "Kun" represents a female horse; "Kun" represents a cow, so "Li" represents a female cow—thus pairing one yang with one yin, one male with one female, the symbolic representation is appropriate.

《朱子語類》：問：《離》卦是陽包陰，占“利畜牝牛”，便也是宜畜柔順之物。曰：然。吳氏澄曰：牛、牝皆坤象，離中畫一陰，坤之中畫也，故象牝牛。胡氏炳文曰：坎之明在內，以剛健而行之於外。離之明在外，當柔順以養之於中。

"The Collection of Sayings" cites from "Master Zhu's Words and Categories" where someone asked: The "Li" hexagram is yang encompassing yin, and the divination text says "favorable for raising a female ox," meaning it is suitable to raise gentle livestock. Master Zhu said: Correct. "The Collection of Sayings" also cites Wu Cheng saying: Oxen and female oxen both represent the image of "Kun," and the central line of "Li" is a yin line, which is exactly the central line of "Kun," hence the image of a female ox is taken. "The Collection of Sayings" also cites Hu Bingwen saying: The brightness of "Kan" is within, so one should use strength and vigor to manifest it externally; the brightness of "Li" is outside, so one should cultivate gentleness and compliance internally.

案 “畜牝牛”，胡氏、吳氏之說為切。蓋《離》，明也，高明柔克，則用明而不傷矣。初九，履錯然。敬之無咎。本義 以剛居下而處明體，志欲上進，故有“履錯然”之象，“敬之”則“無咎”矣。戒占者宜如是也。

Li Guangdi commented: Regarding the phrase "raising a female cow," Hu Bingwen and Wu Cheng's interpretations are most appropriate. The hexagram Li represents brightness. The "Book of Documents: Hongfan" mentions "high brightness and gentle strength," so if this can be achieved, the use of brightness will not harm others or oneself. The line statement for the initial yang line: steps are crossed and confused, but if one is respectful, there will be no fault. Zhu Xi's "Benyi" states: the initial yang line, being a strong yang in the lowest position within the bright hexagram, has the aspiration to advance, hence the image of "steps crossed and confused"; if one is respectful, there will be no fault. This is a warning to those consulting the oracle to act in this manner.

程傳 陽固好動，又居下而離體。陽居下則欲進，離性炎上，志在上麗，幾於躁動。其履錯然，謂交錯也。雖未進而跡已動矣，動則失居下之分而有咎也。然其剛明之才，若知其義而敬慎之，則不至於咎矣。初在下，無位者也。明其身之進退，乃所麗之道也。其志既動，不能敬慎，則妄動，是不明所麗，乃有咎也。

Cheng Yi in Yichuan's Commentary on the Changes says: Yang is by nature active, and the initial yang line is located at the lower position and belongs to the trigram Li (Fire). Yang in a lower position tends to move forward, and the nature of Li is to rise upward. Its aspiration is to attach itself upwards, almost becoming restless. The phrase "steps are confused" means that the steps are disorderly; although it has not actually moved forward, its movement is already evident. Once it moves, it loses its proper position at the lower level and incurs a fault. However, it possesses a strong and clear quality. If it understands this principle and remains respectful and cautious, it will not incur a fault. The initial yang line is at the very bottom, representing someone without a position. Clarifying its own advancement and retreat is precisely the way it should attach itself. Once its aspiration has already begun, yet it fails to be respectful and cautious, it becomes reckless movement, which is not understanding the thing it is attaching itself to, thus incurring a fault.

集說 孔氏穎達曰：身處離初，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。王氏昭素曰：處萬物相見之初，履錯雜之時。

"The Collected Explanations" cites Kong Yingda's commentary: Since the initial line is at the beginning of the Li hexagram, its actions and movements are often cautious and careful, not daring to seek comfort, hence it says 'steps are crossed, but with reverence there is no blame.' If one can be thus reverent, they can avoid calamity and have no faults." The "Collected Explanations" also cites Wang Zhaozu's commentary: This is a time when all things are beginning to meet and steps are crossing and mingling.

胡氏瑗曰：“錯然”者，“敬之”之貌也。居離之初，如日之初生，於事之初，則當常錯然警懼，以進德修業，所以得免其咎。馮氏當可曰：日方出，人夙興之晨也。“履錯然”，動之始也。於其始而加敬，則終必吉。禍福幾微，每萌於初動之時，故戒其初。

"The 'Collected Explanations' cite Hu Yuan's statement: '错然' means the appearance of 'respectfulness.' Being at the beginning of the Li hexagram is like the sun just rising; being at the beginning of an affair means one should always be cautious and alert, using this to cultivate virtue and accomplish one's career, thus avoiding mistakes. The 'Collected Explanations' also cite Feng Dangke, saying that when the sun first appears, it is the early morning when people rise. 'Lǚ cuò rán' refers to the beginning of action. Adding the character 'respect' at the beginning ensures a favorable outcome. The signs of good or bad fortune are extremely subtle, often emerging at the very start of an action, hence the line statement warns at the first line."

趙氏彥肅曰：能敬，則動與物交，皆天理也。不能敬，則役於物而生咎矣。日出而作，故發此象。胡氏一桂曰：“錯然”是事物紛錯之意，能敬則心有主宰，酬應不亂，可免於咎。不能敬則反是。

Collective Commentary cites Zhao Yansu's saying: if a person can maintain "reverence," then every action he takes in dealing with external things will conform to the principles of heaven; but once he fails to maintain "reverence," he will be driven and enslaved by external things, and mistakes will follow. The "Initial Nine" in the "Li" hexagram corresponds to the time when the sun is just rising and people begin their labor, so the line statement here issues the warning "the steps are confused, be reverent." Collective Commentary also cites Hu Yigui's explanation: the term "cuoran" in the line statement refers to the state of things being complicated and intertwined; if one's mind holds "reverence," there will be a master within, enabling one to deal with myriad affairs without confusion, thus avoiding mistakes. Conversely, if one's mind does not hold "reverence," the result will be the opposite.

案 “履錯然”，王氏、馮氏、胡氏之說為是，蓋錯雜者，處應物之初也。敬者，養明德之本也。人心之德，敬則明，不敬則昏。於應物之初而知敬，其即於咎者鮮矣。

Li Guangdi remarked: In explaining the line statement "Lu cuo ran," the interpretations of Wang, Feng, and Hu are most acceptable. The term "cuo zan" refers to the initial stage when a person begins to respond to external matters, and the affairs are most confused. The term "jing" refers to the fundamental practice of cultivating the brightness of one's inner virtue. The inherent virtue in the human mind becomes bright when one maintains reverence, and becomes dim when one does not. If one understands and practices the principle of reverence at the very beginning of responding to external matters, then the chance of falling into mistakes naturally becomes rare.

六二，黃離，元吉。本義 “黃”，中色，柔離乎中而得其正，故其象占如此。

The Line Statement of the second line says: "Yellow adheres, great auspiciousness." Zhu Xi's "Ben Yi" states: "Yellow" is the central color among the five colors. The second line, with its yin and flexible nature, adheres to the central position of the lower trigram, and since it is a yin line in a yin position, it is "appropriate" and correct, so the imagery and divination statement of this line are as such.

程傳 二居中得正，麗於中正也。“黃”，中之色，文之美也。文明中正，美之盛也，故云“黃離”。以文明中正之德，上同於文明中順之君，其明如是，所麗如是，大善之“吉”也。

Cheng Yi in Yichuan's Commentary on the Changes says: Six in the Second is in the central position of the lower trigram and is a yao in a yin position, thus both 'central' and 'correct'. It adheres to the way of central correctness. 'Yellow' is the color of centrality and also symbolizes the beauty of culture. Having the virtue of civilization and maintaining central correctness, this is beauty at its peak, hence the line statement calls it 'Yellow Fire'. Six in the Second, with its virtue of civilized and correct conduct, harmonizes upward with Six in the Fifth, the sovereign who is civilized, gentle, and maintains central correctness. Its own brightness is like this, and the one it relies upon is also like this, thus attaining the greatest good and the greatest 'auspiciousness'.

集說 王氏弼曰：居中得位，以柔處柔，履文明之盛而得其中，故曰“黃離元吉”也。劉氏牧曰：《離》為火之象，焰猛而易燼，九四是也。過盛則有衰竭之凶，九三是也。唯二得中，《離》之“元吉”也。俞氏琰曰：九三言“日昃之離”，六二其日中之離乎。居下卦之中而得其中道，故比他爻為最吉。六二蓋《離》之主爻也。楊氏啟新曰：“畜牝牛”而“利貞”，六二得之，明而不失其中正，故曰“黃離”。

The collected interpretations cite Wang Bi's view: Six in the second occupies the central position of the lower trigram and is "appropriate in position." With a yao of yin flexibility in a yin position, it stands on the flourishing and civilized land and can maintain the middle path, hence the line statement says "Yellow Fire brings supreme good fortune." The collected interpretations cite Liu Mu's view: The hexagram of Li takes fire as its symbol. Although the flame is fierce, it easily turns to ashes. The line of nine in the fourth is exactly this situation; excessive fire strength brings danger of decline, and the line of nine in the third is also this situation. Only six in the second remains balanced and unbiased, thus deserving the "supreme good fortune" of the hexagram of Li. The collected interpretations cite Yu Yan's view: The line statement of nine in the third talks about "the sun declining in the sky." Then six in the second is probably the attachment of the sun at noon. It is in the central position of the lower trigram and follows the middle path, so it is more auspicious than the other lines. Six in the second can be said to be the main line of the hexagram of Li. The collected interpretations cite Yang Qixin's view: The hexagram statement talks about "keeping a female ox" and "favoring uprightness." Six in the second exactly achieves this. It is bright without losing the middle and uprightness, hence it is called "Yellow Fire."

九三，日昃之離，不鼓缶而歌，則大耋之嗟，凶。本義 重離之間，前明將盡，故有“日昃”之象。不安常以自樂，則不能自處而凶矣。戒占者宜如是也。

The line statement of the third line says: When the sun is setting, if one does not sing and enjoy oneself by striking a clay pot, one will lament the approaching end of old age and face danger. Zhu Xi's "Original Meaning" states: The third line is located at the junction where the upper and lower parts of the trigram Li meet. The previous phase of brightness is about to end, hence the image of "the sun setting" or "the sun leaning westward." If a person cannot be content with the ordinary and seek joy within oneself, they will not be able to settle their mind, thus leading to misfortune. This "divination statement" is warning the person who seeks divination to follow this principle in their conduct.

程傳 八純卦皆有二體之義，《乾》內外皆健，《坤》上下皆順，《震》威震相繼，《巽》上下順隨，《坎》重險相習，《離》二明繼照，《艮》內外皆止，《兌》彼己相說，而《離》之義在人事最大。九三居下體之終，是前明將盡，後明當繼之時。人之始終，時之革易也，故為“日昃之離”，日下昃之明也。昃則將沒矣。

Cheng Yi in Yichuan's Commentary on the Changes says that the eight pure hexagrams all contain the meaning of upper and lower trigrams overlapping. The hexagram Qian has both inner and outer trigrams as strong and vigorous, while Kun has both as soft and compliant. Zhen represents a powerful shock layer upon layer, Xun represents compliance and harmony both above and below. Kan represents successive layers of danger, Li represents two layers of brightness continuing to illuminate one after another. Gen represents stillness both inside and outside, and Dui represents mutual joy. Among these, the meaning of Li is most significant in human affairs. Nine in the Third is located at the end of the lower trigram, precisely at the time when the previous brightness is about to end and the next brightness is about to follow. This is both the beginning and the end of a person's life, as well as a change in the times. Therefore, it is called "the declining sun in Li," referring to the brightness at the time when the sun is setting. Once it has declined, it is about to set.

以理言之，盛必有衰，始必有終，常道也。達者順理為樂。“缶”，常用之器也。“鼓缶而歌”，樂其常也。不能如是，則以大耋為嗟憂，乃為“凶”也。“大耋”，傾沒也。人之終盡，達者則知其常理，樂天而已。於常皆樂，如鼓缶而歌。不達者則恐恆有將盡之悲，乃“大耋之嗟”，為其“凶”也。此處死生之道也。“耋”，與昳同。

Cheng Yi continued to say: From the point of view of reason, after prosperity there must be decline, and after the beginning there must be an end. This is the constant way of things. The wise person follows this principle and finds joy in it. "Fou" is a common earthenware vessel, and "singing while beating a fou" means being content with the ordinary and finding joy in the commonplace. If one cannot reach this level, he will regard the approach of old age and the end of life as something to be lamented and worried about, thus leading to "danger." "Da die" refers to the collapse of life. All people must eventually reach the end of their lives, and the wise person understands this as a natural law, and is content with his fate. Being content with the ordinary and finding joy in everything is like singing while beating a fou. The unwise person, however, often fears the approach of death and feels sorrow rising within him, which is called "da die zhi jie," and danger arises from this. This line is precisely about the principle of life and death. The character "die" is related to "die," meaning the sun setting.

集說 苟氏爽曰：初為日出，二為日中，三為日昃。梁氏寅曰：三居下離之終，乃“日昃”之時也。夫持滿定傾，非中正之君子不能。三處日之夕，而過剛不中，其志荒矣，故“不鼓缶而歌，則大耋之嗟”。其歌也，樂之失常也。其嗟也，裒之失常也。哀樂失常，能無“凶”乎？君子值此之時，則思患之心，與樂天之誠，並行而不悖，是固不暇於歌矣，而亦何至於嗟乎？案 梁氏之說，獨得爻義。蓋“日昃”者，喻心之昏，非喻境之變也。

The collected interpretations cite Gou Shuang (a Han dynasty expert in the Book of Changes, Xun Shuang) saying: the initial line is like the sun just rising, the second line is like the sun at noon, and the third line is like the sun setting. The collected interpretations also cite Li Yin saying: the third line is located at the end of the lower trigram Li, which is precisely the time of 'the sun waning'. One must be able to hold on during the time of fullness and remain steady at the moment of impending collapse; this is something that a virtuous person of integrity and correctness cannot fail to do. The third line is in the time of dusk, yet it is overly rigid and not in the central position, and its heart has already become weary. Therefore, there is the result of 'without drumming a drum and singing, there will be lamentations of old age'. If he sings, that is to lose the proper measure of joy; if he laments, that is to lose the proper measure of sorrow. If both joy and sorrow lose their proper measure, how can it not be 'auspicious'? A virtuous person encountering such a time has both the mind of concern and the sincerity of contentment working together without hindrance. Originally, he has no time for singing for pleasure, so how could he ever reach the point of sighing and groaning? Li Guangdi comments: Li Yin's interpretation uniquely captures the original meaning of this line. What is referred to as 'the sun waning' is a metaphor for the dimness of the human mind, not a metaphor for changes in external circumstances.

九四，突如其來如，焚如，死如，棄如。本義 後明將繼之時，而九四以剛迫之，故其象如此。

The statement of the fourth line says: suddenly rushing in, like fierce fire burning, like loss and death, like being abandoned. Zhu Xi's "Ben Yi" says: the ninth line at the fourth position is at the time when the following bright phase is about to come, yet it forcefully presses forward with a yang strength, so the imagery of this line is like this.

程傳 九四離下體而升上體，繼明之初，故言繼承之義。在上而近君，繼承之地也。以陽居離體而處四，剛躁而不中正，且重剛以不正。而剛盛之勢，“突如”而來，非善繼者也。夫善繼者，必有巽讓之誠，順承之道，若舜、啟然。今四“突如其來”，失善繼之道也。又承六五陰柔之君，其剛盛陵爍之勢，氣焰如焚然，故曰“焚如”。四之所行不善如此，必被禍害，故曰“死如”。失繼紹之義，承上之道，皆逆德也，眾所棄絕，故云“棄如”。至於死棄，禍之極矣，故不假言凶也。

Cheng Yi in Yichuan's Commentary on the Changes says: Nine in the Fourth position breaks away from the lower trigram and rises into the upper trigram, precisely at the moment when the next phase of brightness is about to begin. Therefore, this line discusses the principle of succession. Although it is located in the upper trigram and is close to the position of the ruler, it is the position that bears the responsibility of succession. It is a yang line in the fourth position of the trigram Li, which is characterized by fierce and impetuous advancement, neither occupying the central position nor being in the proper position, thus being overly strong and losing the correct position. With such a strong and aggressive momentum, it suddenly appears, which is not the way of a person who is good at succession. A person who is truly good at succession must have sincere humility and retreat, following the path of proper succession, like Yu Shun succeeding Yao Tang and Xia Qi succeeding Yu the Great. Now, Nine in the Fourth suddenly appears, having already abandoned the way of proper succession. It is also supported by Six in the Fifth, a yin line representing a weak ruler. The fierce and overwhelming momentum, like burning fire, is described as 'burning like fire'. The actions of Nine in the Fourth have deteriorated to such an extent that they must surely bring about calamity, hence 'death like fire'. Abandoning the duty of succession and violating the proper way of serving above are all rebellious virtues, which are universally despised and rejected, hence 'abandoned like fire'. Having reached the point of death and abandonment, the calamity has reached its peak, so the line statement does not need to mention 'misfortune' again.

集說 章氏潢曰：明之於人，猶火之於木。火宿於木而能焚木，明本於人而能害人，顧用之何如耳。九四不中不正，剛氣燥暴，其害若此。何氏楷曰：三處下卦之盡，似日之過中。四處上卦之始，似火之驟烈。案 離，明德也。繼明者，所謂有緝熙於光明，其明不息也。與繼世之義：至無交

Collecting sayings cites Zhang Huang's view: Light for a person is like fire for wood. Fire resides within wood yet can burn it from within; light originates from a person yet can also harm them, depending on how it is used. Nine in the Fourth is neither in the center nor in the proper position, its strong and impetuous nature causes harm in this way. Collecting sayings also cites He Kai's view: Nine in the Third is at the end of the lower trigram, like the sun having passed its zenith; Nine in the Fourth is at the beginning of the upper trigram, like fire suddenly becoming intense. Li Guangdi comments: Li, which refers to fire, represents the inner virtue of brightness in a person. What is meant by 'continuing brightness' is the state described in the "Poetry Classic·Zhou Songs·Jing Zhi" where 'learning leads to the accumulation and illumination of brightness,' indicating a continuous and unceasing brightness. It is related to the meaning of the throne being passed down through generations — the original text here has a missing passage, and the commentary is incomplete, making it impossible to read properly.

六五，出涕沱若，戚嗟若，吉。本義 以陰居尊，柔麗乎中，然不得其正而迫於上下之陽，故憂懼如此，然後得“吉”。戒占者宜如是也。

The Line Statement of the fifth line says: tears flow like rain, sorrow and lamentation, resulting in good fortune. Zhu Xi's "Benyi" states: the fifth line, being a yin line occupying a noble position, is gentle and attached to the middle position of the upper trigram. However, a yin line in a yang position is not "appropriate" (zhang wei), and both above and below are oppressed by yang lines, leading to such anxiety and fear. Only in this way can "good fortune" be attained. This is the "divination statement" warning the person consulting the oracle to act accordingly.

程傳 六五居尊位而守中，有文明之德，可謂善矣。然以柔居上，在下無助，獨附麗於剛強之間，危懼之勢也。唯其明也，故能畏懼之深，至於出涕；憂慮之深。至於“戚嗟”，所以能保其吉也。“出涕戚嗟”，極言其憂懼之深耳，時當然也。居尊位而文明，知憂畏如此，故得“吉”，若自恃其文明之德，與所麗中正，泰然不懼，則安能保其吉也？

Cheng Yi in Yichuan's Commentary on the Changes says: The line in the fifth position holds a noble position and can maintain the middle path, possessing the virtue of civilization and culture. This can be considered good. However, it is a yin and soft element in a superior position, with no supporting help below, and is alone among several strong yang lines. This is a dangerous and alarming situation. It is precisely because it is clear-sighted that it fears so deeply, to the point of shedding tears; it worries so intensely, to the point of sorrow and lamentation. It is precisely for this reason that it preserves the good fortune. "Shedding tears" and "sorrowful lamentation" are merely exaggerated expressions of its deep fear. Being in that position naturally calls for such a state. Holding a noble position and being civilized and enlightened, understanding the need to be cautious and fearful in this way, thus attains "good fortune." If one relies on its civilized virtue and assumes that its position is in the middle and correct, and thus feels secure and without fear, how could it preserve this good fortune?

集說 蔡氏淵曰：《坎》、《離》之用在中，二五皆卦之中也。坎五當位而二不當位，故五為勝。離二當位而五不當位，故二為勝。劉氏定之曰：坎者陰險之卦，惟剛足以濟之，沉潛剛克也。《離》者陽躁之卦，唯柔足以和之，高明柔克也。二五同歸於“吉”，以柔而然也。

Collective commentary cites Cai Yuan's explanation: The functions of the hexagrams Kan and Li both center on the concept of "center." The second line and the fifth line are the central positions of the upper and lower trigrams. In the hexagram Kan, the yang line nine in the fifth position is in the correct position, while the yang line nine in the second position is in the incorrect position, so the hexagram Kan is considered superior due to its fifth line. In the hexagram Li, the yin line six in the second position is in the correct position, while the yin line six in the fifth position is in the incorrect position, so the hexagram Li is considered superior due to its second line. Collective commentary also cites Liu Dingzhi's explanation: Kan is a hexagram representing darkness and peril, and only strength and perseverance can overcome such dangers, which is what the "Classic of Documents · Hongfan" refers to as "submerging and enduring with firm strength." Li is a hexagram representing excessive yang energy and restlessness, and only gentleness and compliance can harmonize it, which is what the "Hongfan" refers to as "high and bright with gentle strength." The second and fifth lines of the hexagrams Kan and Li both result in "auspiciousness," relying on the quality of gentleness.

案 唯六二為得明德之正，三之歌嗟，四之突來，則明德昏而性情蕩，忿欲仍而災患至矣。能返之者，其唯哀悔之心乎！五有中德，又適昏極將明之候，故取象如此。三之“嗟”，樂過而悲也。五之“嗟”，自怨自艾也。

Li Guangdi commented: Among the six lines of the Li hexagram, only the line six in the second is considered to have followed the correct path of virtue and brightness. The situation of line nine in the third, which is characterized by sudden singing and sighing, and line nine in the fourth, which is marked by sudden intrusion, both indicate that the inner brightness of virtue has become obscured and the nature has become unrestrained. Anger and desires arise one after another, and calamities follow closely. The only way to reverse this situation is probably through a sincere heart of sorrow and repentance. Line six in the fifth possesses the virtue of being in the center, and it is precisely at the point where darkness has reached its extreme and is about to turn into brightness. Therefore, the line statement uses images such as "tears" and "sorrowful sighs." The "sigh" in line nine in the third is due to excessive joy turning into sorrow, while the "sigh" in line six in the fifth is self-reproach and self-reform.

上九，王用出征，有嘉折首，獲匪其醜，無咎。本義 剛明及遠，威震而刑不濫，“無咎”之道也，故其象占如此。

The line statement of the Upper Ninth line says: The king therefore goes to war and establishes beautiful achievements, only cutting off the chief villain, and the captives are not the accomplices, thus there is no fault. Zhu Xi's "Ben Yi" says: The Upper Ninth is yang and discerning, its illumination reaches far and wide to all directions, its authority and power subdue and intimidate, yet punishment is not excessive. This is exactly the way of "wu jiu" or no fault, so the imagery and the divination statement of this line are like this.

程傳 九以陽居上，在離之終，剛明之極者也。明則能照，剛則能斷。能照足以察邪惡，能斷足以行威刑。故王者宜用如是剛明，以辨天下之邪惡，而行其征伐，則有嘉美之功也。征伐，用刑之大者。夫明極則無微不照，斷極則無所寬宥，不約之以中，則傷於嚴察矣。去天下之惡，若盡究其漸染詿誤，則何可勝誅？所傷殘亦甚矣。故但當折取其魁首，所執獲者，非其丑類，則無殘暴之咎也。《書》曰：殲厥渠魁，脅從罔治。

Cheng Yi's Commentary on the Changes says: The upper ninth line is a yang line occupying the highest position in the entire hexagram, located at the end of the li trigram. It is a line that has reached the extreme of strength and clarity. Clarity allows for perception, and strength allows for decisive action; perception is sufficient to detect evil, and decisive action is sufficient to carry out punishment. Therefore, a ruler should appoint such a strong and clear-minded person to distinguish evil throughout the world and then launch military campaigns, thereby achieving great merit. Warfare is the greatest of all punishments. However, when clarity reaches its extreme, it perceives everything in detail; when decisiveness reaches its extreme, it refuses to show any leniency. If not restrained by the middle path, it becomes overly harsh and meticulous. Eliminating all the evil people in the world, if even those who are indirectly involved or mistakenly drawn in are pursued one by one, how could it ever end? The number of those harmed and killed would be excessive. Therefore, only the principal offender should be executed, and those captured should not include his accomplices, thus avoiding excessive cruelty. The Book of Documents, in the section titled 'Yin Zheng,' says: 'Eliminate the principal villain, those forced to follow are not punished.' This means to eliminate the main criminal and not to pursue those who were coerced into following.

案 上九承四五之後，有重明之象。故在人心則為克己而盡其根株，在國家則為除亂而去其元惡。《詩》云：如火烈烈，則莫我敢遏，苞有三檗，莫遂莫達。此爻之義也。

Li Guangdi comments: The top nine comes after nine four and six five, possessing the image of two successive lights. Therefore, when this line falls on an individual's heart, it signifies eliminating private desires completely; when it falls on state affairs, it signifies pacifying disorders by removing the principal culprit. The Book of Songs, Shang Songs, Chang Fa says, "Like a blazing fire, none dares to hinder me," describing the momentum of King Tang's army as fierce as a blazing fire, with no one daring to block it; the same passage also says, "Branched with three bitter things, none can grow or reach," referring to the wild branches and offshoots growing on the tree roots, none of which can grow or extend. This line's meaning is exactly like this.

程傳 《咸序卦》：“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。”天地，萬物之本。夫婦，人倫之始。所以上經首《乾》、《坤》，下經首《咸》繼以《恆》也。

Cheng Yi in Yichuan's Commentary on the Changes says: The "Xu Gua Zhuan" of the "Xian" hexagram states: "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 formed, then rites and morality have a place to be practiced." Heaven and earth are the origin of myriad things, and husband and wife are the beginning of human relations. Because of this, the upper part of the Zhou Changes begins with the Qian and Kun hexagrams, and the lower part begins with the Xian hexagram, followed by the Heng hexagram.

天地二物，故二卦分為天地之道。男女交合而成夫婦，故《咸》與《恆》皆二體合為夫婦之義。咸，感也，以說為主。恆，常也，以正為本。而說之道自有正也，正之道固有說焉。巽而動，剛柔皆應，說也。《咸》之為卦，兌上艮下，少女少男也。男女相感之深，莫如少者，故二少為《咸》也。艮體篤實，止為誠愨之義。男女篤實以下交，女心說而上應，男感之先也。男先以誠感，則女說而應也。

Cheng Yi continued to say: Heaven and Earth are originally two separate entities, so the Upper Classic begins with the hexagrams of Qian and Kun, each explaining the principles of Heaven and Earth. Men and women must come together to form a married couple, so the hexagrams of Xian and Heng both combine the upper and lower trigrams to express the meaning of husband and wife. "Xian" refers to response and is characterized by joy; "Heng" refers to constancy and is based on uprightness. However, the way of joy naturally includes uprightness, and the way of uprightness inherently includes joy. The hexagram Heng has Xun below and Zhen above, which means following and then acting. All six lines are yin and yang in harmony, and there is joy within this harmony. The structure of the hexagram Xian is Dui above and Gen below, meaning a young woman above and a young man below. The depth of mutual attraction between men and women is most evident in young people, so two young people are used to form the hexagram Xian. The hexagram Gen is solid and heavy, and "stop" implies sincerity and earnestness. A man, with a sincere heart, takes a lower position to approach, while the woman feels joy and responds upward. This is when the man first moves to touch the woman, and the woman then responds with joy.

集說 邱氏富國曰：《感》，二少相交者，夫婦之始也，所以論交感之情，故以男下女為象。男下於女，婚姻之道成矣。恆二長相承者，夫婦之終也，所以論處家之道。故以男尊女卑為象，女下於男，居室之倫正矣。損雖二少，而男不下女，則咸感之義微，益雖二長，而女居男上，則恆久之義悖。此下經所以不首《損》、《益》而首《咸》、《恆》與？

Collective commentary cites Qiu Fuguo's explanation: The "Xian" hexagram represents a young man and a young woman, two young individuals interacting, discussing the beginning of the relationship between husband and wife. Therefore, it discusses the sentiment of mutual response and感应, and takes the image of the male being subordinate to the female. When the male is willing to be subordinate to the female, the way of marriage is established. The "Heng" hexagram represents an elder son and an elder daughter, two mature individuals succeeding each other, discussing the enduring conclusion of the relationship between husband and wife. Therefore, it discusses the principles of managing a household and daily life, and takes the image of male superiority and female subordination. When the female is subordinate to the male, the order of relationships within the family is properly established. The "Sun" hexagram, although also representing a young man and a young woman, has the mountain (Geng) male on top and unwilling to be subordinate to the lake (Dui) female, thus the meaning of mutual interaction becomes faint. The "Yi" hexagram, although also representing an elder son and an elder daughter, has the wind (Xun) female above the thunder (Zhen) male, thus the meaning of enduring becomes distorted. This is probably why the lower section of the Book of Changes does not start with "Sun" and "Yi," but instead with "Xian" and "Heng."

咸，亨，利貞，取女吉。本義 “咸”，交感也。兌柔在上，艮剛在下，而交相感應。又艮止則感之專，兌說則應之至。又艮以少男下於兌之少女，男先子女，得男女之正，婚姻之時，故其卦為咸，其占“亨”而“利”正，“取女”則“吉”。蓋感有必通之理，然不以正，則失其“亨”而所為皆凶矣。

The Hexagram Xian (咸) states: It is smooth, favorable to maintain the correct course, and auspicious for marriage. Zhu Xi's "Benyi" explains: "Xian" means mutual感应 (response and interaction). The yin softness of Dui (Lake) is above, and the yang strength of Gen (Mountain) is below, interacting with each other. Moreover, Gen represents stillness; stillness leads to focused感应. Dui represents joy; joy leads to sincere response. Also, Gen, representing a young man, is placed below Dui, representing a young woman. The man takes the initiative first, which conforms to the proper way of interaction between men and women, and this is the appropriate time for marriage, hence the hexagram is named Xian. Its "divination statement" is smooth and favorable to maintain the correct course, and marriage is auspicious.sympathetic response naturally has the principle of mutual connection, but if one does not follow the correct path insympathetic response, then the smoothness is lost, and actions will inevitably lead to misfortune.

程傳 “咸”，感也。不曰感者，《咸》有皆義，男女交相感也。物之相感莫如男女，而少復甚焉。凡君臣上下以至萬物，皆有相感之道。物之相感，則有亨通之理。君臣能相感，則君臣之道通。上下能相感，則上下之志通。以至父子夫婦親戚朋友，皆情意相感，則和順而亨通，事物皆然。故《咸》有“亨”之理也。

Cheng Yi in his Yichuan Commentary on the Changes says: "Xian" refers tosympathetic response, which is mutual response. The character "Xian" is not used directly because it also contains the meaning of "all" and "universal," indicating the mutualsympathetic response between men and women. Among all things, thesympathetic response between men and women is the strongest, and young people'ssympathetic response is even more intense than that of the elderly. In all cases, from sovereign and subject, superior and inferior, up to heaven and earth and all things, there is the principle of mutualsympathetic response. Once things respond to each other, there is the principle of smoothness and success within. When sovereign and subject respond to each other, the path between them is opened; when superior and inferior respond to each other, their hearts and minds are connected. Extending this to father and son, husband and wife, relatives, and friends, as long as their feelings respond to each other, they will be harmonious and smooth, and all things are like this. Therefore, the hexagram Xian contains the principle of success.

“利貞”，相感之道，“利”在於正也。不以正，則入於惡矣。如夫婦之以淫姣，君臣之以媚說，上下之以邪僻，皆相感之不以正也，“取女吉”，以卦才言也。卦有柔上剛下，“二氣感應相與，止而說，男下女”之義，以此義“取女”，則得正而“吉”也。集說 胡氏炳文曰：“咸”，感也。不曰感而曰《咸》，咸，皆也，無心之感也。無

Cheng Yi continued to say: The hexagram statement speaks of "favorable to uprightness," which refers to the way of mutualsympathetic response. The benefit lies precisely in the character "uprightness." If one does not follow the upright path insympathetic response, one will fall into evil. For example, if husband and wife relate through lustful and perverse means, if sovereign and minister relate through flattery and pleasing, if superiors and inferiors relate through deceit and crookedness, all these are forms ofsympathetic response that do not follow the upright path. As for "taking a wife is auspicious," this refers to the nature and structure of the hexagram. This hexagram has yin softness above and yang firmness below, meaning "the two energies感应 and interact, stopping and being joyful, with the male below and the female above." Following this meaning in taking a wife naturally leads to uprightness and thus obtains "auspiciousness." The collected interpretations cite Hu Bingwen saying: "Xian" meanssympathetic response. It does not say "感" but "咸" because "咸" has the meaning of being universal and pervasive. It refers to a kind ofsympathetic response that arises without private desire, naturally and spontaneously. There is a missing text in this edition, and Hu's explanation ends here.

初六，咸其拇。本義 “拇”，足大指也。咸以人身取象，《咸》於最下，“咸拇”之象也。感之尚淺，欲進未能，故不言吉凶。此卦雖主於感，然六爻皆宜靜而不宜動也。

The line statement of the first line, "Initial Six," says: The response begins at the big toe. Zhu Xi's "Original Meaning" states: "Thumb" refers to the big toe. The hexagram "Xian" (Attraction) throughout uses the human body as a symbolic model. The line "Initial Six" is at the very bottom of the hexagram, which corresponds to the image of "Xian Mu" (Attraction of the big toe). At this stage, the feeling is still shallow, and there is a desire to move forward but insufficient strength, so the line statement does not say auspicious or inauspicious. Although this hexagram is mainly about response, all six lines are suitable for stillness rather than reckless action.

程傳 初六在下卦之下，與四相感，以微處初，其感未深，豈能動於人？故加人拇之動，未足以進也。“拇”，足大指。人之相感，有淺深輕重之異。識其時勢，則所處不失其宜矣。

Cheng Yi in Yichuan's Commentary on the Changes says: Initially, the line 'Six at the Beginning' is in the lowest position of the lower trigram, and it has a 'responsive' relationship with 'Nine in the Fourth'. However, because it is a weak line in the initial position, its influence is not yet deep enough to move others. Therefore, it is like the big toe on the foot moving slightly, which is not enough to take a step forward. 'Thumb' refers to the big toe. The mutual influence between people varies in depth and intensity, being sometimes shallow and light, sometimes deep and heavy. If one can clearly understand the current situation, then regardless of the position one is in, one will not lose one's proper measure.

集說 《朱子語類》：問：《咸》內卦艮止也，何以皆說動？曰：艮雖是止，然咸有交感之義，都是要動，所以都說動。卦體雖說動，然才動便不吉。蔡氏清曰：“咸其拇”，辭意若曰，感以其拇也，諸爻皆同。又曰：《本義》云，此卦雖主於感，然六爻皆宜靜而不宜動，此即以虛受人之理。《大傳》曰：寂然不動，感而遂通天下之故。程子曰：廓然而大公，物來而順應。周子所謂主靜，朱子所謂鑑空衡平，及先儒所謂無心之感者，皆謂此也。

The collected interpretations cite Zhu Xi's "Sayings" where someone asked why the lines of the Qian hexagram all speak of motion when the inner trigram is Gen, which represents stillness. Zhu Xi answered that although Gen signifies stillness, the concept of "Xian" involves mutual感应, which requires motion everywhere, hence all lines speak of motion. Although the hexagram as a whole speaks of motion, once motion occurs, it is not auspicious. The collected interpretations also cite Cai Qing who said that the phrase "Xian its toe" implies "using the big toe to feel," and the meaning of the other lines is similar. Cai Qing further said that the "Original Meaning" explains that although the main idea of this hexagram is感应, all six lines are suitable for stillness rather than motion, which aligns with the "Great Image Commentary" of the Xian hexagram, "The gentleman receives things with an open mind." The "Great Treatise" states, "Still and unmoving, yet responsive to all things and thus comprehending the causes of the world." Cheng Hao said, "Broad and impartial, responding to things as they come." Zhou Dunyi's advocacy of "main stillness," Zhu Xi's analogy of "mirror emptiness and balance," and the statements of previous scholars about "unconscioussympathetic response" all refer to the same thing.

六二，咸其腓，凶。居吉。本義 “腓”，足肚也。欲行則先自動，躁妄而不能固守者也。二當其處，又以陰柔不能固守，故取其象。然有中正之德，能居其所，故其占動“凶”而靜“吉”也。

The Line Statement for the second line says: The response is felt in the calf, which is ominous; if one remains still and unmoving, it is auspicious. Zhu Xi's "Ben Yi" says: "Fei" refers to the calf. When a person thinks of walking, the calf moves first, which is a sign of restlessness and reckless advancement, unable to hold one's ground. The second line is situated at the position of the calf on the body, and since it is a yin line in a yin position, it is unable to hold itself, thus taking this image. However, the second line is a yin line in a yin position and is located in the middle of the lower trigram, possessing the virtue of "zhongzheng" (uprightness and correctness). Therefore, its "divination statement" is that movement brings misfortune, while stillness brings good fortune.

程傳 二以陰在下，與五為應，故設咸腓之戒。“腓”，足肚。行則先動，足乃舉之，非如腓之自動也。二若不守道待上之求，而如腓之動，則躁妄自失，所以“凶”也。安其居而不動，以待上之求，則得進退之道而吉也。二中正之人，以其在咸而應五，故為此戒。復云“居吉”，若安其分不自動，則“吉”也。集說 王氏弼曰：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”。

Cheng Yi's Yichuan Commentary on the Changes says: Six in the Second, with a yin line in the lower trigram, forms a 'corresponding' relationship with Nine in the Fifth. Therefore, the line statement specifically warns with the phrase "the thigh is stirred." The thigh is the part of the leg below the knee. When a person walks, it is the foot that moves first, while the thigh is not the main part that initiates movement. The thigh should not move ahead on its own. If Six in the Second cannot remain on the right path and wait for the superior to approach, but instead moves ahead like the thigh, it becomes impetuous and loses its proper position, thus leading to 'misfortune.' To remain in one's proper place without unnecessary movement and to wait quietly for the superior to approach is to grasp the way of proper action and thus gain 'good fortune.' Six in the Second is originally a person of middle and upright virtue, but because it is in the Hexagram of Recognition and corresponds with Nine in the Fifth, it is specially warned. The line statement also adds "residing in a good position," meaning that if one remains in one's proper place without acting on one's own initiative, one attains 'good fortune.' The collected interpretations cite Wang Bi's view: the way of response progresses step by step upward, moving from the big toe to the thigh, and the thigh is a part prone to impatience. Using impetuousness to respond to things is the path leading to misfortune. Because of impatience, there is misfortune; remaining still brings good fortune. Six in the Second does not ride on any yang line below, so it has the condition to remain still and gain 'good fortune.'

九三，咸其股，執其隨，往吝。本義 “股”，隨足而動，不能自專者也。執者，主當持守之意。下二爻皆欲動者，三亦不能自守而隨之，“往”則“吝”矣，故其象占如此。

The line statement of the third line says: The response is felt in the thigh, and what is held onto is merely following others, so going forward will result in regret. Zhu Xi's "Ben Yi" says: "Gu" refers to the thigh, which moves along with the feet and cannot act on its own. The character "zhi" includes the meaning of holding onto something or being determined. The lines below, the first line and the second line, both desire movement, and the third line also cannot hold onto itself and follows them, so going forward will leave regret. Therefore, the imagery of this line and the "zhan ci" are like this.

程傳 九三以陽居剛，有剛陽之才，而為主於內。居下之上，是宜自得於正道以感於物，而乃應於上六，陽好上而說陰，上居感說之極，故三感而從之。“股”者，在身之下，足之上，不能自由，隨身而動者也，故以為象。言九三不能自主，隨物而動如股然。其所執守者，隨於物也。剛陽之才，感於所說而隨之，如此而往，可羞吝也。

Cheng Yi in Yichuan's Commentary on the Changes says: Nine in the Third holds a Yang line in a Yang position, possessing a strong and vigorous quality, and it is the main line of the Inner Trigram. It is located at the top of the lower trigram, which should have it stand firm on the correct path and influence others. However, it forms a 'response' with Six at the Top. A Yang line naturally tends to move upward and is fond of Yin lines. Six at the Top is located at the extreme point of response and joy, so when it is felt by Nine in the Third, it follows along. The part called 'gǔ' is located below the body and above the feet, which cannot make its own decisions and can only move with the body. Therefore, it is used as a symbol. This refers to Nine in the Third not being able to make its own decisions, like the thigh which moves with external influences. What it holds onto is merely the phrase 'following others'. With a strong and bright Yang quality, it is easily led away by the object it loves. To proceed further in this way is truly shameful and regrettable.

集說 王氏宗傳曰：九三處下體之上，所謂股也。三雖艮體，然以陽居陽，又有應在上，非能止也，故曰“咸其股”。夫股隨上體而動者也，以剛過之才，不能為主於內，而其所秉執者，在於隨上體而動焉，則躁動而失正矣，故曰“往吝”。案 “執其隨”，《本義》以為隨下二爻，《程傳》以為隨上，然隨之為義，取於雁

Collective commentary cites Wang Zongcheng's statement: Nine in the Third occupies the top position of the lower trigram, which corresponds to the thigh in the body. Although Nine in the Third belongs to the mountain trigram, it is a yang line in a yang position, and there is a corresponding line above it, so it is not truly stationary. Therefore, the line statement says "the thigh is affected." The thigh naturally moves with the upper body; Nine in the Third, with its overly strong and rigid nature, cannot be the main element of the inner trigram, and what it holds onto is merely following the upper trigram's movement, resulting in restlessness and deviation from the correct path. Therefore, the line statement says "going leads to difficulty." Li Guangdi comments: Regarding "following and moving with," the "Original Meaning" interprets it as following the lines of Six at the Beginning and Six in the Second, while the "Cheng Transmission" interprets it as following Six at the Top. However, the meaning of the word "follow" is derived from the goose, which is a bird that moves in formation. The original text here has a missing character, and the latter part of the commentary is incomplete.

九四，貞吉悔亡，憧憧往來，朋從爾思。本義 九四居股之上，脢之下，又當三陽之中，心之象，《咸》之主也。心之感物，當正而固，乃得其理。今九四乃以陽居陰，為失其正而不能固，故因占設戒，以為能正而固，則吉而“悔亡”。若“憧憧往來”，不能正固而累於私感，則但其朋類從之，不復能及遠矣。

The line statement of the fourth line says: If one maintains correctness, it will be auspicious, and regret will vanish; but if one's mind is confused and constantly wandering, then only those of the same kind will follow one's thoughts. Zhu Xi's "Ben Yi" states: The fourth line corresponds to the position above the thighs and below the back muscles, and it is exactly in the middle of the three yang lines, thus symbolizing the heart, and it is the main line of the "Xian" hexagram. The heart should respond to external things with uprightness and firmness, which is in accordance with reason. However, the fourth line is a yang line occupying a yin position, which is a loss of correctness and an inability to hold firm. Therefore, the divination sets a warning: if one can be upright and firm, it will be auspicious and "regret will vanish," and regret will naturally disappear; but if one's mind is "confused and wandering," restless and uncertain, unable to be firm and burdened by private desires, then only those of the same kind will follow, and it will no longer be able to move those far away.

程傳 感者，人之動也，故皆就人身取象。拇取在下而動之微，腓取先動，股取其隨。九四無所取，直言感之道。不言咸其心，感乃心也。四在中而居上，當心之位，故為感之主。而言感之道，貞正則吉而悔亡。感不以正則有悔也。又四說體，居陰而應初，故戒於貞。感之道無所不通，有所私繫，則害於感通，乃有悔也。聖人感天下之心，如寒暑雨暘，無不通，無不應者，亦貞而已矣。貞者，虛中無我之謂也。

Cheng Yi's Commentary on the Changes says:感应 is the movement of a person's mind, so all the lines of the Xian hexagram take their images from the human body. The big toe is chosen because it is at the very bottom and moves extremely subtly; the calf muscle is chosen because it moves first ahead; the thigh is chosen because it only follows along. When it comes to the Nine in the Fourth, there is no image taken, but instead it directly points out the way ofsympathetic response. The line statement does not say "咸其心" because the concept of "感" itself is related to the heart. The Nine in the Fourth is located at the center of the six lines and is in the upper trigram, which is exactly the position of the heart, so it is the main line ofsympathetic response. Since it directly states the way ofsympathetic response, it means that being upright and firm brings good fortune and dispels regret; if thesympathetic response is not through the right path, regret will arise. Moreover, the Nine in the Fourth belongs to the Dui trigram, which represents joy, and a yang line in a yin position corresponds with the initial six through "应与". Therefore, it specifically warns on the character "贞". The way ofsympathetic response is originally all-encompassing, but once there is a private attachment, it hinders this connection, leading to regret. The sage moves the hearts of the people throughout the world, just like the coming of winter and summer, the raining and clearing of the sky, which are never blocked or unresponsive, relying only on the character "贞".the so-called "贞" is inner stillness and the absence of any private self.

“憧憧往來，朋從爾思”，夫貞一則所感無不通。若往來憧憧然，用其私心以感物，則思之所及者有能感而動，所不及者不能感也，是其朋類則從其思也。以有繫之私心，既主於一隅一事，豈能廓然無所不通乎？《繫辭》曰：“天下何思何慮？天下同歸而殊塗，一致而百慮，天下何思何慮”，夫子因咸極論感通之道。夫以思慮之私心感物，所感狹矣。天下之理一也，塗雖殊而其歸則同，慮雖百而其致則一。雖物有萬殊，事有萬變，統之以一，則無能違也。故貞其意，則窮天下無不感通焉，故日“天下何思何慮”。用其思慮之私心，豈能無所不感也？

Cheng Yi explained "the restless coming and going, friends follow your thoughts" by saying: as long as one remains upright and devoted, there is nothing that cannot be felt. If one's mind is constantly wandering and fluctuating, using one's own selfish thoughts to move external things, then only where one's mind is focused can one move others; where one's mind is not focused, one cannot move them, so only those who are of the same kind will follow one's thoughts. Carrying with one's own attachments and entanglements, since one is only focused on one corner or one matter, how can one be broad-minded and all-encompassing? The Great Treatise says: "What does the world think or consider? The world all return to the same place but take different paths, arrive at the same goal but have many considerations, so what does the world think or consider?" Confucius used the fourth line of the Hexagram of Salt to explain the principle of mutual influence to its fullest. Using one's own restless private thoughts to influence things, the range of influence becomes narrow. The principles of the world are originally one, although the paths may differ, they all lead to the same destination; although the considerations may be many, they all point to the same thing. Even though things are myriad and events are countless, as long as one uses a single fundamental principle to unify them, nothing can deviate. Therefore, as long as one's mind is properly placed, there is nothing in the world that cannot be felt, hence it is said "what does the world think or consider?" Conversely, if one uses only one's restless private thoughts, how can one possibly feel everything?

“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。”此以往來屈信明感應之理。屈則有信，信則有屈，所謂感應也。故日月相推而明生，寒暑相推而歲成，功用由是而成，故曰“屈信相感而利生焉”。感，動也。有感必有應，凡有動皆為感，感則必有應，所應復為感，感復有應，所以不已也。

Cheng Yi cites the Great Treatise saying: "When the sun goes, the moon comes; when the moon goes, the sun comes. The sun and moon thus alternate and move, and light is generated. When cold departs, heat comes; when heat departs, cold comes. Cold and heat thus alternate and move, and a year is completed. Departure is contraction, arrival is expansion. Contraction and expansion respond to each other, and benefits arise from this." This uses the concept of coming and going and contraction and expansion to explain the principle ofsympathetic response. After contraction comes expansion, and after expansion it returns to contraction. This is calledsympathetic response. Therefore, the sun and moon alternate and move to generate light, cold and heat alternate and move to complete the years, and all functions are thus achieved, hence it is said, "contraction and expansion respond to each other and benefits arise." "感" means movement. If there is a movement, there must be a response; whatever moves is considered a "感," and once there is a "感," there must be a "应." The "应" then becomes a new "感," and so on, continuing without end.

“尺蠖之屈，以求信也：龍蛇之蟄，以存身也；精義入神，以致用也；利用安身，以祟德也。過此以往，未之或知也。”前云屈信之理矣，復取物以明之。尺蠖之行，先屈而後信，蓋不屈則無信，信而後有屈，觀尺蠖則知感應之理矣。龍蛇之藏，所以存息其身，而後能奮迅也。不蟄則不能奮矣，動息相感，乃屈信也，君子潛心精微之義，入於神妙，所以致其用也，潛心精微，積也。

Cheng Yi then cited the Great Treatise saying: "The silkworm moth curls up its body in order to stretch out again; the dragon and the snake remain coiled in order to preserve their bodies. To study principles to the point of subtlety and mystery is for the purpose of applying them in practice; when application is proper and one's mind and body are at ease, it is to elevate one's virtue. Beyond this level, there is nothing that human beings can know." Previously, the idea of bending and stretching had already been discussed, and here specific examples of things are used to illustrate it. The silkworm moth moves by first curling up and then stretching out, for without curling up there can be no stretching out, and after stretching out it must curl up again. By observing the silkworm moth, one can understand the principle of response. The coiling of the dragon and the snake is to allow their bodies to rest and recover, so that they can later rise and leap. Without coiling, they cannot rise; movement and stillness respond to each other, which is precisely the principle of bending and stretching. The gentleman immerses his mind in the subtle principles, reaching the realm of mystery, in order to apply them; immersing in subtlety belongs to the aspect of accumulation.

致用，施也。積與施乃屈信也。“利用安身，以崇德也”，承上文致用而言，利其施用，安處其身，所以崇大其德業也。所為合理，則事正而身安，聖人能事，盡於此矣，故云：“過此以往，未之或知也。窮神知化德之盛也。”既云“過此以往”，“未之或知”，更以此語終之，雲窮極至神之妙，知化育之道，德之至盛也，無加於此矣。

Cheng Yi continued saying: To put it into use, this refers to the aspect of 'distribution'. Accumulation and distribution are precisely the aspects of 'bending' and 'extending'. The sentence 'Utilize and establish oneself, to promote virtue' continues from the previous discussion of 'achieving practical use': making one's actions appropriate and beneficial, and keeping one's mind and body at ease without disturbance, is used to elevate one's virtue to a lofty and vast level. If all one's actions conform to reason, things will be properly ordered, the mind and body will be secure, and what the sage can do is fully exhausted. Therefore, it says 'Beyond this, no one knows it. To exhaust the divine and understand the transformation, is the fullness of virtue'. Since it has already said 'Beyond this level, there is nothing human can know', the final sentence is used to conclude, referring to exhausting the profound mysteries of the divine and comprehending the principles of creation and transformation, which is the highest perfection of virtue, beyond which nothing else can be added.

集說 程子曰：天地之常，以其心普萬物而無心。聖人之常，以其情順萬事而無情。楊氏時曰：九四脢之下，股之上，心之位也。不言心，心無不該，不可以位言也。《朱子語類》：問：《咸》九四《傳》，說虛心貞一處全似敬。曰：蓋嘗有此語曰敬，心之貞也。

The collected interpretations cite Cheng Hao saying: Heaven and Earth remain constant because their essence pervades all things without itself holding a specific heart; the sage remains constant because his feelings adapt to all affairs without retaining any particular sentiment. The collected interpretations also cite Yang Shi saying: Nine in the Fourth is located below the spine and above the thighs, which is the position of the heart. However, the line statement does not mention "heart," because the heart encompasses everything and cannot be confined to a specific part. The collected interpretations cite The Master Zhu's "Classified Sayings": Someone asked about the section in the "Chen" hexagram's "Cheng Transmission" discussing empty heart and steadfast sincerity, which is almost entirely equivalent to the character "respect." Zhu Xi answered: There was indeed such a saying before—that "respect" is the sincerity of the heart.

問：“瞳憧往來，朋從爾思”，莫是此感彼應，憧憧是添一個心否？曰：“往來”固是感應，“憧憧”是一心方欲感他，一心又欲他來應。如正其義便欲謀其利，明其道便欲計其功。又如赤子入井之時，此心方怵惕要去救他，又欲他父母道我好，這便是憧憧之病。又云：“憧憧往來，朋從爾思”，聖人未嘗不教人思，只是不可憧憧，這便是私了。感應自有個自然底道理，何必思他？若是義理，卻不可不思。

Someone asked: "Chongchong wanglai, peng cong er si" — does this mean that when there is a feeling on one side, there is a response on the other, and "chongchong" adds another layer of thought on top of that? Zhu Xi answered: "Wanglai" is originally the movement of feeling and response. "Chongchong" refers to the situation where one's mind is already eager to move and influence others, while at the same time expecting others to respond to oneself. It is like saying verbally that one wants to uphold righteousness, but in one's heart one is already calculating benefits; or saying verbally that one wants to explain the great principles, but in one's heart one is already thinking about rewards. It is also like seeing a child about to fall into a well, where one's heart is filled with fear and compassion, wanting to rush to save the child, while at the same time hoping the child's parents will praise oneself. This is the flaw of "chongchong." Zhu Xi also said that when discussing "chongchong wanglai, peng cong er si," the sages are not against thinking, but they do not want people to think in a "chongchong" way, for that would fall into private desires. Feeling and response have their own natural principles, so why should one interfere? As for principles and meanings, they are things that must be thought about.

問：“瞳憧往來”是心中憧憧然往來，猶言往來於懷否？曰：非也。又問：是憧憧於往來之間否？曰：亦非也。只是對那“日往則月來”底說，那個是自然之往來，此“憧憧”者是加私意不好底往來，“憧憧”只是加一個忙迫底心，不能順自然之理。方往時又便要來，方來時又便要往，只是一個忙。

Someone asked: "Chongchong wanglai" refers to a state of being restless and coming and going in the mind, which is commonly called "wanglai yu huai"? Zhu Xi answered: No. Again asked: Then does it mean being uncertain between going and coming? He answered: No. This sentence is referring to the passage in the "Great Treatise" which says "when the sun goes, the moon comes." There, it speaks of the natural coming and going. Here, "chongchong" refers to a kind of coming and going that is mixed with personal intentions and is not good. What is meant by "chongchong" is simply adding a heart full of urgency and haste to the process of coming and going, thus failing to follow the natural way. When going, one is eager for it to return; when returning, one is eager for it to go away. The whole passage is just about the word "haste."

問：“憧憧往來”，如霸者以私心感人，便要人應。自然往來，如王者我感之也無心而感，其應我也無心而應，周遍公溥，無所私繫。曰：也是如此。又問：此以私而感，彼非以私而應，只是應之者有限量否？曰：也是以私而應、如我以私惠及人，少間被我之惠者，則以我為恩，不被我之惠者，則不以我為恩矣。

Someone asked: "Chongchong wailai" is like a hegemon using private feelings to move others, and once moved, he insists on getting a response. But natural interaction is like a king moving people without private feelings, and when others respond, they do so without private feelings as well. It is universal and fair, flowing widely and broadly, with no private connections at all. Zhu Xi answered: Exactly so. The person then asked: On one side, there is private feeling in the act of moving, but on the other side, the response may not necessarily come from private feelings, perhaps only because the number of people who respond is limited? Zhu Xi answered: On that side as well, the response is also driven by private feelings. For example, if I bestow private kindness upon others, after some time, those who have received my kindness will regard me as a benefactor, while those who have not received my kindness will not regard me as a benefactor.

胡氏炳文曰：“寂然不動”，心之體。“感而遂通”，心之用。“憧憧往來”已失其寂然不動之體，安能感而遂通天下之故？“貞吉悔亡”，無心之感也，何思何慮之有？“憧憧往來”，私矣。林氏希元曰：以“憧憧往來”反《觀》九四之貞，只是往來付之無心爾。蓋盡吾所感之道，而人之應與否，皆所不計也，此便是正而固。“憧憧往來”，是把個往來放在心上，切切然不能放下，故曰“何思何慮”，言其不消如此。

Collecting interpretations cite Hu Bingwen's view: The "still and unmoving" in the Great Treatise refers to the nature of the mind; "responsive and universally penetrating" refers to the function of the mind. "Tumultuously coming and going" has already lost the still and unmoving nature of the mind, so how could one respond and understand all things in the world with a single sensation? "Zhen Ji Hui Wang" refers to感应 without private thoughts, where is there room for thinking and deliberating? As for "tumultuously coming and going," this falls into private concerns. Collecting interpretations also cite Lin Xiyuan's view: Looking back at the "Zhen" in Nine in the Fourth from the perspective of "tumultuously coming and going," we can see that "Zhen" simply means surrendering all coming and going to an impartial mind. In other words, I only fulfill the principles I should respond to, without caring whether others should or should not, which is upright and firm. "Tumultuously coming and going" involves placing each coming and going on the mind, worrying and being unable to let go, so the Great Treatise says "what is there to think and deliberate about," telling people not to be like this.

又曰：“貞”者，施己之感，不必人之應也。惟不必人之應，則不私己之感，其應者亦感，其不應者亦感，無一人之不感，亦無一人之不應，故“吉”而“悔亡”。“憧懂往來”者，施己之感，必人之應也。唯必人之應，則私己之感，應者則感，不應者則不感，而其應之，亦唯其感者即應，不感者則不應矣，故“朋從爾思”。蓋“憧憧往來”，思也，朋則思之所及者，以其思之所及，故從而目之曰朋，猶云朋黨也。

Lin Xi Yuan also said: The term "Zhen" refers to me sending out my ownsympathetic response (response or resonance) without expecting a response from others. Because I do not expect a response, I do not regard mysympathetic response as private property; whether or not others respond, I continue to send out mysympathetic response, so no one is outside mysympathetic response, and thus no one fails to respond, hence "ji" (auspicious) and "hui wang" (no regret). As for "chong chong wan lai" (coming and going in confusion), this refers to me sending out mysympathetic response with the expectation that others will respond. Because I expect a response, I turn mysympathetic response into private property; I send out mysympathetic response only when others respond, and do not send it when they do not. And when others respond, they are only those whom I can feel, while those I cannot feel do not respond. Therefore, it is said "peng cong er si" (the companions come in accordance with one's thoughts). "Chong chong wan lai" is precisely about this "si" (thought), and "peng" refers to the group of people within the scope of one's thoughts; since they fall within the range of one's considerations, they are called "peng," meaning a faction or clique.

九五，咸其脢，無悔。本義 “脢”，背肉。在心上而相背，不能感物，而無私繫，九五適當其處，故取其象，而戒占者以能如是，則雖不能感物，而亦可以“無悔”也。

The Line Statement of the Fifth Line says: The response is felt in the flesh on the back, and there is no regret. Zhu Xi's "Original Meaning" states: "Mèi" refers to the flesh on the back. It is located above the heart and directly opposite to it, so it cannot be moved by external things and thus has no attachments of private desire. The Nine in the Fifth is precisely at this location, so this image is taken, and it is used to advise the person consulting the oracle: if one can reach this level, even though one cannot be moved by external things, one can still have no regret.

程傳 九居尊位，當以至誠感天下。而應二比上。若係二而說上，則偏私淺狹，非人君之道，豈能感天下乎？脢，背肉也，與心相背而所不見也。言能背其私心，感非其 集說 孔氏穎達曰：馬融云：“脢”，背也；鄭康成云：“脢”，脊肉也；王肅云：“脢”在背而夾脊。諸說不同，大體皆在心上。王氏宗傳曰：上六處《咸》之末，以口舌為容悅之道，五或以其近己也，比而說之。“脢”，背肉也，與心相背者也。戒之使背其心之所向，則無親狎之悔矣。

Cheng Yi in Yichuan's Commentary on the Changes says: A yang line in a尊位 should use sincere virtue to move the world. But if it is connected with the six in the second and is close to the six at the top, then it is partial and narrow-minded, not the way of a ruler, how could it move the world? "Mei" is the flesh on the back, opposite the heart and not visible to each other. This means being able to abandon private desires, so what is felt is not... the original text here is missing, and the Cheng transmission ends here. The collected commentary cites Kong Yingda saying: Ma Rong explains "mei" as the back; Zheng Xuan explains "mei" as the flesh on the back; Wang Su explains "mei" as the flesh on the back between the spine bones. The interpretations differ, but they all generally refer to the area above the heart. The collected commentary also cites Wang Zong's saying: The six at the top is at the end of the Xian hexagram, using words to please others; the nine in the fifth may be close to it, so it is fond of it. "Mei" is the flesh on the back, opposite the heart; the line statement is warning the nine in the fifth to turn away, not follow the desire in the heart, thus avoiding regret from intimacy and closeness.

上六，咸其輔頰舌。本義 “輔頰舌”，皆所以言者，而在身之上。上六以陰居說之終，處感之極，感人以言，而無其實，又兌為口舌，故其象如此，凶咎可知。

The line statement of the sixth line at the top says: The response and influence arise in the jaw, the cheek, and the tongue. Zhu Xi's "Benyi" states: "The cheek and tongue" are all organs used for speaking, and they are located at the uppermost part of the body. The sixth line at the top, with a yin line occupying the position of the last line of the hexagram Dui, which represents joy, is also at the extreme point of the entire process of response and influence. It uses words to move others but lacks substantial content. Moreover, Dui in the hexagram symbolizes mouth and tongue, so the imagery of this line is as such, and the danger and fault are evident.

程傳 上陰柔而說體，為說之主。又居感之極，是其欲感物之極也。故不能以至誠感物，而發見於口舌之間，小人女子之常態也，豈能動於人乎？不直云口，而云“輔頰舌”，亦猶今人謂口過曰唇吻，曰頰舌也。“輔頰舌”，皆所用以言也。

Cheng Yi in Yichuan's Commentary on the Changes says: The sixth line at the top is inherently yin and soft, and belongs to Dui, the trigram of joy, making it the main line of joy. Moreover, it is located at the extreme point of sympathetic response (response or sympathetic response), indicating that its desire to move others' hearts has reached its peak. Because of this, it cannot offer the utmost sincerity to touch others, and can only focus its efforts on words and speech. This is the usual behavior of those with shallow understanding and ordinary women, how could it truly move others? The line statement does not directly mention the word 'mouth,' but instead says 'the cheeks and tongue' (supporting the cheeks and tongue), just as modern people refer to faults in speech as 'lips' (lip and tongue) or 'cheeks and tongue' (cheeks and tongue). 'the cheeks and tongue' refers to three parts of the body used for speaking.

集說 王氏弼曰：“輔頰舌”者，所以為語之具也。“咸其輔頰舌”，則滕口說也。“憧幢往來”，猶未光大，況在滕口，薄可知也。郭氏忠孝曰：《易》稱“近取諸身”，獨《咸》、《艮》二卦言之為詳，而其成終有特異，豈非《咸》極於說，《艮》終於止耶？觀艮其輔，言有序為可知矣。

The collected interpretations cite Wang Bi's view: "Auxiliary cheeks and tongue" are the tools people use for speaking. "Salty its auxiliary cheeks and tongue" refers to opening one's mouth and talking endlessly, merely showing off verbal skill. Even Nine in the Fourth, with its "restless coming and going," is not yet considered broad and enlightened; how much less so here, where it has degenerated into empty talk, its superficiality is evident. The collected interpretations also cite Guo Zhongxiao's view: The "Great Treatise" says that the sage composed the Book of Changes "drawing near from the body," and among these, only the Hexagrams of "Salty" and "Stillness" describe the body parts in the most detail. Moreover, the endings of these two hexagrams are particularly different: this is precisely because the Hexagram of "Salty" ends with "joy," while the Hexagram of "Stillness" ends with "stillness." Looking at the line Six in the Fifth of the Hexagram of "Stillness" which says "Still its auxiliary, speech is orderly," the contrast becomes clear.

總論 鄭氏汝諧曰：卦言感應之理，六爻皆不純乎吉，何也？卦合而言之，爻析而言之，天地感而萬物化生，聖人感人心而天下和平，《咸》之全也。六爻之所感不同，《咸》之偏也。自初至上，皆以人身為象。囿於有我，安能無所不感乎！

In summary, citing Zheng Ruoxie's explanation: The hexagram Xian discusses the principle of mutual感应 (response). However, none of the six lines are purely auspicious. Why is this so? Because a hexagram is viewed as a whole, while the six lines are analyzed individually. The Commentary on the Judgment says, "Heaven and Earth respond to each other, and all things come into being; the sage moves the people's hearts, and the world becomes peaceful." This represents the comprehensive aspect of the hexagram Xian. However, each of the six lines represents a different part and degree of response, which reflects a partial aspect of the hexagram. From the first line to the top line, each line is associated with a part of the human body. Since they are all bound by the concept of "I," how can they possibly encompass all possible responses?

易氏祓曰：“咸”，感也。感以心為主，而偏體皆所感之一。初“咸其拇”。二“咸其腓”，三“咸其股”，五“咸其脢”，上“咸其輔頰舌”，皆感其偏體者也。所感出於心，故皆以“咸”字明之。九四在上下之間，其位在心，故不言咸而言所感之道。

In summary, Yi Fu said: "Xian" refers tosympathetic response, which is governed by the mind, while the various parts of the body are merely the places where thesympathetic response occurs. The line "Xian its toe" refers to the toe being moved by thesympathetic response, "Xian its calf" refers to the calf, "Xian its thigh" refers to the thigh, "Xian its back" refers to the back, and "Xian its cheek and tongue" refers to the cheek and tongue. All these lines describe a particular part of the body being affected by thesympathetic response. Since all thesesympathetic response originate from the mind, each line uses the character "Xian" to indicate thesympathetic response. Only the line nine four, which is located between the upper and lower parts, is situated exactly at the heart. Therefore, the line statement does not say "Xian its some part," but instead directly explains the principle ofsympathetic response itself.

邱氏富國曰：《咸》六爻以身取象，上卦象上體，下卦象下體。初在下體之下為“拇”，二在下體之中為“腓”，三在下體之上為“股”，此下卦三爻之序也。四在上體之下為心，五在上體之中為“脢”，上在上體之上為口，此上卦三爻之序也。龔氏煥曰：《咸》以人身取象，與《艮》卦相類，但《咸》感《艮》止，感者動而止者靜，故《咸》諸爻，不如《艮》吉多而凶少。

In summary, quoting Qiu Fuguo, the six lines of the Hexagram Xian are all taken as images of the human body. The upper trigram corresponds to the upper part of the body, and the lower trigram corresponds to the lower part. The line Chilu is at the lowest part of the lower body, so it represents the big toe; the line Liuer is in the middle of the lower body, so it represents the calf; the line Jiusan is at the upper part of the lower body, so it represents the thigh—this is the order of the three lines in the lower trigram. The line Jiusu is at the lower part of the upper body, so it represents the heart; the line Jiwu is in the middle of the upper body, so it represents the flesh on the back; the line Shangwu is at the uppermost part of the upper body, so it represents the mouth—this is the order of the three lines in the upper trigram. In summary, quoting Gong Huan, the Hexagram Xian uses the human body as an image, similar to the Hexagram Gen. The difference is that Xian deals with sensation and Gen deals with stillness; sensation belongs to movement while stillness belongs to stillness. Therefore, the lines of Xian are not as favorable as those of Gen, which have more good outcomes and fewer bad ones.

程傳 《恆序卦》：“夫婦之道，不可以不久也，故受之以恆。恆，久也。”咸夫婦之道，夫婦終身不變者也，故咸之後受之以恆也。咸少男在少女之下，以男下女，是男女交感之義。恆長男在長女之上，男尊女卑，夫婦居室之常道也：論交感之情，則少為親切。論尊卑之序，則長為謹正。故兌艮為《咸》，而震巽為《恆》也。男在女上，男動於外，女順於內，人理之常，故為恆也。又剛上柔下，雷風相與，巽而動，剛柔相

Cheng Yi in Yichuan's Commentary on the Changes says: The "Xugua Zhuan" under the "Heng" hexagram states: "The way of husband and wife cannot be without constancy, hence the "Xian" hexagram is followed by the "Heng" hexagram. Heng means constancy." The "Xian" hexagram discusses the way of husband and wife, and husband and wife should remain unchanged throughout their lives, hence the "Xian" hexagram is immediately followed by the "Heng" hexagram. The "Xian" hexagram has a young son beneath a young daughter, with the male yielding to the female, symbolizing mutual attraction between men and women. The "Heng" hexagram has an elder son above an elder daughter, with male superiority over female, symbolizing the constant way of husband and wife in family life. In terms of mutual attraction, the younger is more intimate; in terms of hierarchy and age order, the elder is more proper and upright. Therefore, the hexagram composed of Dui and Gen is called "Xian," and the hexagram composed of Zhen and Xun is called "Heng." The male is above the female, with the man going out and acting externally, and the woman staying inside and managing the household, which is the normal state of human relationships, hence it is called "Heng." In addition, this hexagram also represents yang strength above and yin softness below, with thunder and wind corresponding and assisting each other, following and then acting. Yang and yin—here the original text is missing, and the "Cheng Zhuan" section ends here.

恆，亨，無咎，利貞，利有攸往。本義 恆，常久也。為卦震剛在上，巽柔在下，震雷巽風，二物相與，巽順震動，為巽而動，二體六爻陰陽相應，四者皆理之常，故為恆。其占為能久於其道，則“亨”而“無咎”。然又必利於守正，則乃為得所常久之道，而利有所往也。

The Hexagram of Constancy says: It is smooth, without fault, favorable to maintain the correct path, and favorable to go forward. Zhu Xi's "Benyi" states: "Heng" means constancy and continuity. In terms of the structure of the hexagram, the Yang hexagram Zhen (Thunder) is above, and the Yin hexagram Xun (Wind) is below; Zhen represents thunder and Xun represents wind, which assist each other. Xun signifies obedience, and Zhen signifies action; together they form obedience followed by action. Moreover, the six lines of the upper and lower trigrams are all in mutual "response" between yin and yang. These four aspects are all constant principles, hence this hexagram is named "Heng." Its "divination statement" is: If one can maintain the correct path for a long time, it will be smooth and without fault. However, one must also take maintaining the correct path as advantageous, thereby truly attaining the path of constancy, and thus it is favorable to go forward.

程傳 恆者常久也，《恆》之道可以亨通，恆而能“亨”，乃‘無咎”也。恆而不可以亨，非可恆之道也，為有咎矣。如君子之恆於善，可恆之道也。小人恆於惡，失可恆之道也。恆所以能亨，由貞正也。故云“利貞”。夫所謂恆，謂可恆久之道，非守一隅而不知變也，故利於有往。唯其有往，故能恆也，一定則不能常矣。又常久之道，何往不利？

Cheng Yi in Yichuan's Commentary on the Changes says: "Heng means constant and enduring. The principle explained in the Hexagram Heng is one that can lead to success. Only when one can maintain constancy and also achieve success can one be said to have no mistakes. If one maintains constancy but fails to achieve success, then it indicates that the path being maintained was not truly constant, and thus leads to error. For example, a gentleman who constantly upholds goodness is following a path that can be maintained; whereas a petty person who persistently engages in evil has abandoned the path of constancy. The reason Heng can lead to success is because it relies on uprightness and maintaining the center. Therefore, the Hexagram Statement says 'favorable to uprightness.' The term 'Heng' refers to a principle that can be practiced over a long period, not to rigidly clinging to one position without adapting to circumstances. Hence, it says 'favorable to going somewhere.' Only by being willing to move forward can one truly maintain constancy; once one becomes stagnant, it becomes impossible to endure. Moreover, the true path of constant and enduring virtue, where can it not lead to success?"

集說 《朱於語類》云：“恆”是個一條物事，徹頭徹尾不是尋常字，古字作，其說象一支船，兩頭靠岸，可見徹頭徹尾。徐氏幾曰：《恆》有二義，有不易之恆，有不已之恆。“利貞”者，不易之恆也。“利有攸往”者，不已之恆也。合而言之乃常道也，倚於一偏，則非道矣。林氏希元曰：唯其不易，所以不已。

The collected interpretations cite Master Zhu's "Collected Sayings" stating: "The character '恒' refers to something that runs from beginning to end, thorough and complete, and is not an ordinary or casual character. Its ancient form (the original text here is missing one character, which should have recorded the ancient form), according to explanation, resembles a boat with both ends resting on the shore, illustrating its meaning of continuity from start to finish. The collected interpretations also cite Xu Ji's statement: The hexagram '恒' contains two meanings, one is 'unchanging' constancy, and the other is 'uninterrupted' constancy. The hexagram statement says 'favorable to uprightness,' referring to the unchanging constancy; it says 'favorable for going somewhere,' referring to the uninterrupted constancy. Only when these two aspects are combined does the true way of constancy emerge; focusing only on one aspect is not the way. The collected interpretations also cite Lin Xi Yuan's statement: precisely because it is unchanging, it can be uninterrupted."

初六，浚恆，貞凶，無攸利。本義 初與四為正應，理之常也。然初居下，而在初未可以深有所求。四震體而陽性，上而不下，又為二三所隔，應初之意，異乎常矣。初之柔暗不能度勢，又以陰居巽下，為巽之主，其性務入，故深以常理球之，“浚恆”之象也。占者如此，則雖正亦凶，而無所利矣。

The line statement for the first line says: At the beginning, the pursuit of constancy is dug too deep, even if one remains upright, there is danger and no benefit. Zhu Xi's "Original Meaning" says: The first line and the fourth line are a proper yin and yang pairing, which is the usual situation. However, the first line is at the very bottom and is in the initial stage of things, so it is not yet appropriate to make excessive demands on the other. The fourth line belongs to the Zhen trigram and possesses yang strength, it is only willing to go upward and not willing to bend down, and in between it is blocked by the second and third lines. Its response to the first line is already out of the usual pattern. The first line is weak and confused, unable to assess the situation, and with a yin line in the lowest position of the Xun trigram, which is the main line of Xun. Xun's nature is to go inward, so it follows the usual pattern and seeks deeply, which is the image of "浚恒." If the person consulting the oracle acts in this way, then even if they remain upright, they will still bring about misfortune and gain nothing.

程傳 初居下而四為正應，柔暗之人，能守常而不能度勢。四震體而陽性，以剛居高，志上而不下，又為二三所隔，應初之志，異乎常矣。而初乃求望之深，是知常而不知變也。“浚”，深之也。“浚恆”，謂求恆之深也。守常而不度勢，求望於上之深，堅固守此，“凶”之道也。泥常如此，無所往而利矣。世之責望故素而致悔咎者，皆浚恆者也。志既上求之深，是不能恆安其處者也。柔微而不恆安其處，亦致凶之道。凡卦之初終，淺與深，微與盛之地也，在下而求深，亦不知時矣。

Cheng Yi's Commentary on the Changes says: The first line is in the lower position and should correspond with the fourth line which is the correct one. It is a person who is weak and confused, only knowing how to stick to routine without considering the situation. The fourth line belongs to the trigram Zhen and has a yang nature. It is a strong line in a high position, with a mind that only looks upward and refuses to bend downward. In between, it is blocked by the second and third lines. Its response to the first line is already different from the usual. However, the first line insists on seeking it with such deep expectations, which is only knowing the usual and not knowing flexibility. "Jun" means to dig deep, and "Jun Heng" refers to seeking a constant relationship too deeply. Sticking to routine without considering the situation, expecting too much from above, and firmly holding onto this idea is the way to bring misfortune. Being rigid in routine, wherever one goes, there is no benefit. Those in the world who use old friendships to demand from others and end up causing regret and blame all fall into the category of "Jun Heng." Since the mind is so focused on seeking deeply upward, it shows that it cannot settle in its current situation. Being weak and small yet unable to stay in its proper position is also the way to bring misfortune. In any hexagram, the first line and the top line are the places of shallow and deep, small and great. Being in the lowest position yet seeking the deepest is also not knowing the situation.

集說 陸氏希聲曰：常之為義，貴久於其道日以浸深，初為常始，宜以漸為常，而體巽性躁，遽求深入，是失久於其道之義，不可以為常，故“貞凶”。胡氏瑗曰：天下之事，必皆有漸，在乎積日累久，而後能成其功。是故為學既久，則道業可成，聖賢可到；為治既久，則教化可行，堯舜可至。若是之類莫不由積日累久而後至，固非驟而及也。初六居下卦之初，為事之始，責其長久之道，永遠之效，是猶為學之始，欲亟至於周孔；為治之始，欲化及於堯舜，不能積久其事，而求常道之深，故於貞正之道，見其凶也。“無攸利”者，以此而往，必無所利，孔子曰；“欲速則不達”是也。

The collected interpretations cite Lu Xisheng's saying: "The meaning of the character '恒' (permanence) lies in the value of maintaining one's way for a long time, gradually deepening day by day. Initially, the line 'Six at the Beginning' (Six at the Beginning) is the beginning of permanence, and it should be cultivated step by step to become enduring. However, since it is in the body of Xun (Wind), its nature is impetuous and it rushes to deepen immediately, thus losing the original meaning of 'maintaining one's way for a long time' and failing to achieve true permanence. Therefore, the line statement says '贞 inauspicious' (uprightness brings misfortune)." The collected interpretations also cite Hu Yuan's saying: All things in the world must go through a gradual process, relying on day by day accumulation and time gradually building up, before they can achieve their effects. Therefore, studying for a long time leads to the accomplishment of learning and the attainment of the realm of sages and virtuous people; governing the country for a long time leads to the promotion of moral education and the realization of the peace of Yao and Shun. Such examples are countless, all achieved through gradual accumulation, and none can be accomplished in one step. '初六' is at the first position of the lower trigram, at the beginning of a matter, yet it seeks the way of long-term perseverance and distant results. This is like wanting to reach the level of Zhou Gong and Confucius immediately after starting to study, or wanting to achieve the moral governance of Yao and Shun right away after beginning to manage state affairs. It refuses to let things accumulate gradually, yet insists on seeking the depth of perseverance, thus leading to misfortune on the correct path. The phrase '无攸利' (no benefit) means that if one proceeds in this way, one will certainly gain nothing. Confucius said '欲速则不达' (hurrying leads to failure), which is exactly this meaning.

王氏申子曰：恆，久也。天下可久之事，豈一朝夕所能致者？初六質柔而志則。質柔故昧於遠見，志剛故欲速不達，處恆之初，是方為可久之計者，而遽焉求深，故曰“浚恆”。非急暴而不能恆，則必苟且而不可恆矣。貞固守此以為恆，取凶之道也，何所利哉。案 此爻義，陸氏、胡氏、二王氏俱與《傳》義異，於卦義尤為精切可從。蓋凡事漸則能久。不漸則不能久矣。孟子所謂其進銳者，其退速也。

The collected interpretations cite Wang Shenzi's view: "Heng" means enduring. Anything in the world that can endure is not something that can be accomplished in a day or two. The initial line is soft in nature but has an urgent and strong will. Being soft in nature, it cannot see the long term; having an urgent and strong will, it seeks quick results and thus fails to achieve them. It is at the beginning of the path of endurance, which should be the time for planning for enduring success, yet it rushes into depth, hence called "Jun Heng." Such people either fail to endure because of their impatience and rashness, or because of their superficial and careless attitude. To firmly hold onto this and regard it as enduring is actually a path leading to danger, how can it bring any benefit? Li Guangdi comments: The meaning of this line, as interpreted by Lu Xisheng, Hu Yuan, and Wang's school, differs from the "Cheng Transmission," yet they are especially fitting to the meaning of the hexagram. Generally speaking, if things proceed step by step, they can endure; if they do not proceed step by step, they cannot endure. This is exactly what Mencius said: "Those who advance too quickly will retreat too soon."

九二，悔亡。本義 以陽居陰，本當有“悔”，以其久中，故得“亡”也。程傳 在《恆》之義，居得其正，則常道也。九陽爻，居陰位，非常理也。處非其常，本當有“悔”，而九二以中德而應於五，五復居中，以中而應中，其處與動，皆得中也，是能恆久於中也。能恆久於中，則不失正矣，中重於正，中則正矣，正不必中也。九二以剛中之德而應於中，德之勝也，足以“亡”其“悔”矣，人能識重輕之勢，則可以言《易》矣。

The line statement of the second line says: regret disappears. Zhu Xi's "Benyi" explains: the nine in the second line, being a yang line in a yin position, should originally have regret, but since it can maintain the middle position for a long time, the regret is resolved. Cheng Yi's "Yichuan Commentary on the Changes" says: according to the meaning of the "Heng" hexagram, being in the right position is the way of constancy. The nine, being a yang line, is in a yin position, which is not normal. Since it is in an abnormal position, it should originally have regret; but the nine in the second line possesses the virtue of being in the middle, and corresponds with the six in the fifth line. The six in the fifth line is also in the middle of the upper trigram. Thus, it is a middle corresponding with a middle. Therefore, whether it is still or in motion, it conforms to the middle way. This is how it can maintain the middle constantly. Being able to maintain the middle constantly means not losing the right position. "Middle" is more important than "right": maintaining the middle naturally leads to being right, but being in the right position does not necessarily mean being in the middle. The nine in the second line, with its strong and vigorous virtue of maintaining the middle, corresponds with the six in the fifth line, which also maintains the middle. This virtue of the nine in the second line overcomes the inappropriateness of its position, thus resolving the regret. If a person can distinguish the weight between things, he can discuss the "Zhou Changes."

集說 程氏迥曰：《大壯》九二，《解》初六，及此爻，皆不著其所以然，蓋以爻明之也。案 恆者，常也。中則常矣。卦唯此爻以剛居中，《大壯》之壯。戒於太過，而四陽爻唯二得中。《解》“利西南”，貴處後也，而卦唯初六為最後。此皆合乎卦義而甚明者，故直系以吉占而辭可略也。

Collected Commentaries cite Cheng Xiong's view: In the hexagram Da Zhuang, the line Nine in the Second; in the hexagram Jie, the line Six at the Beginning; and in the hexagram Heng, this line, the line statements do not explain the reasons for their situations. This is because the meaning is clear just by looking at the positions of the lines. Li Guangdi comments: Heng means constant. Being able to maintain the center also means being able to maintain constancy. Among the six lines in the hexagram Heng, only the line Nine in the Second is a yang line occupying the central position. The hexagram Da Zhuang discusses strength and prosperity, and the most important thing to be cautious about is excess. Among the four yang lines, only the line Nine in the Second is in the central position. The hexagram Jie says "favorable to the southwest," and its value lies in being willing to be last. Among all the lines in the hexagram, only the line Six at the Beginning is at the end. These all align perfectly with the meaning of the hexagrams, so the line statements can directly be associated with a favorable divination statement without needing further explanation.

九三，不恆其德，或承之羞，貞吝。本義 位雖得正，然過剛不中，志從於上，不能久於其所，故為“不恆其德，或承之羞”之象。“或”者，不知其何人之辭。“承”，奉也，言人皆得奉而進之，不知其所自來也。“貞吝”者，正而不恆，為可羞吝，申戒占者之辭。

The Line Statement of the Third Line says: If one cannot maintain his virtue, he will be brought disgrace by others; if he maintains this state, there will be regret. Zhu Xi's "Original Meaning" says: The Nine in the Third, being a Yang line in a Yang position, is although "in the right position," yet overly strong and not in the central position, his mind follows the Six at the Top, and he cannot stay in his original position, hence the image of "not maintaining his virtue, and being brought disgrace." The word "or" does not refer to a specific person; "bearing" means to present or offer, meaning that everyone can bring disgrace to him, and he does not know where it comes from. The term "贞吝" refers to the fact that although he is in the correct position, he cannot maintain it, which is a shameful and regrettable situation, serving as a further warning to the inquirer.

程傳 三陽爻，居陽位，處得其位，是其常處也。乃志從於上六，不唯陰陽相應，風復從雷，於恆處而不處，不恆之人也。其德不恆，則羞辱或承之矣。“或承之”，謂有時而至也。“貞吝”，固守不恆以為恆，豈不可羞吝乎？

Cheng Yi in Yichuan's Commentary on the Changes says: Nine in the Third is a yang line in a yang position, which is its proper place, the usual abode where it should reside. Yet its mind insists on following the Six at the Top: not only because the yin and yang lines are naturally in correspondence, but also because the lower trigram Xun Wind must obey the upper trigram Zhen Thunder. It should remain constant but fails to do so, which is the behavior of someone without perseverance. Since virtue cannot be maintained, disgrace comes frequently. The phrase 'or being supported by it' means that such disgrace may come at any time. The term 'zheng lin' refers to firmly holding onto this lack of constancy and treating it as a constant, which is indeed very shameful and regrettable.

集說 蘇氏軾曰：《咸》、《恆》無完爻，以中者用之，可以悔亡。以不中者用之，無常之人也，故九三“不恆其德”。王氏申子曰：人之為德，過乎中則不能恆。三過乎中矣，且以剛居剛，而處巽之極。過剛則躁，巽則不果，是無恆者也。案 《易》所最重者中，故卦德之不善者，過乎中則愈甚，《睽》、《歸妹》之類是

Collecting interpretations cite Su Shi's view: The hexagrams "Xian" and "Heng" have no line that is completely perfect; if the central line takes on the responsibility, it can still eliminate regret; but if it is not the central line, it becomes a person who is fickle, hence "Jiu San" says "Not constant in virtue." Collecting interpretations also cite Wang Shenzi's view: When a person cultivates virtue, once it goes beyond the middle path, it cannot be maintained. Jiu San has already passed the middle position, and it is a strong line in a strong position, also located at the top of the Xun structure. Being overly strong leads to impatience and rashness, while belonging to Xun leads to indecisiveness and hesitation, thus such a person lacks perseverance. Li Guangdi comments: The Zhou Changes most values the concept of "middle." Therefore, whenever the moral quality of the hexagram is not good, once it goes beyond the middle, the problem becomes more serious, as in the hexagrams "Kui" and "Gui Mei" and so on—here the original text is missing some words, and the commentary below is incomplete.

九四，田無禽。本義 以陽居陰，久非其位，故為此象。占者田無所獲，而凡事亦不得其所求也。程傳 以陽居陰，處非其位，處非其所，雖常何益？人之所為，得其道，則久而成功，不得其道則雖久何益？故以田為喻。言九之居四，雖使恆久如田獵而無禽獸之獲，謂徒用力而無功也。

The fourth line statement says: hunting fails to catch any game. Zhu Xi's "Benyi" explains: the nine in the fourth line is a yang line occupying a yin position, staying in a position that does not belong to it for a long time, thus producing this image. The person consulting the oracle will find that in all things, they fail to obtain what they seek, just like hunting without success. Cheng Yi's "Yichuan Commentary on the Changes" says: a yang line occupying a yin position is not in its proper place. If the position is wrong, even if one stays there for a long time, what is the use? When people do things, if the way is correct, then over time they will succeed; if the way is wrong, even if they persist for a long time, what benefit is there? Therefore, the analogy of hunting is used. This refers to the nine in the fourth line, which is a yang line in the fourth position. Even if it remains unchanged for a long time, it is like hunting but catching nothing, wasting effort with no result.

集說 胡氏媛曰：常久之道，必本於中正。九四以陽居陰，是不正也。位不及中，是不中也。不中不正，不常之人也。以不常之人為治則教化不能行，撫民則膏澤不能下，足猶田獵而“無禽”可獲也。。案 “浚恆”者，如為學太銳而不以序，求治太速而不以漸也。“田無禽”者，如學不衷於聖而失其方，治不准於王而乖其術也。如此則雖久何益哉？韓愈與侯生釣魚之詩，即此“田無禽”之喻也。

The collected interpretations cite Hu Yuan's view: the way of constancy and endurance must necessarily be based on the principle of the mean and uprightness. The fourth line, which is a yang line in a yin place, is not upright; its position also fails to reach the middle of the upper trigram, thus not being in the mean. Being neither upright nor in the mean, it is a person without constancy. If such a person governs the state, the moral education will not be effectively promoted; if he pacifies the people, the benevolent influence will not reach them. This is just like hunting but finding 'no birds'. Li Guangdi comments: the line 'JUN HENG' is like studying with excessive eagerness without following proper steps, or seeking governance with too great speed without proceeding in order. The line 'TIAN WU QIN' is like studying without taking the sages as a standard and thus taking the wrong path, or governing without following the Way of the King and thus using improper methods. If this continues, even after a long time, what use is it? Han Yu's poem on fishing, which he wrote to Hou Sheng, is precisely referring to this 'TIAN WU QIN' analogy.

六五，恆其德貞，婦人吉，夫子凶。本義 以柔中而應剛中，常久不易，正而固矣。然乃婦人之道，非夫子之宜也，故其象占如此。

The Line Statement of the Fifth Line says: To maintain one's gentle and virtuous character steadfastly, is auspicious for a woman but ominous for a man. Zhu Xi's "Original Meaning" states: The line six in the fifth position, being Yin and soft, occupies the central position of the upper trigram, and is in harmony with the Yang and strong line nine in the second position. Its steadfastness can be considered both correct and firm. However, this is ultimately the path of a woman, not that of a man, so the imagery and divinatory statement of this line are as such.

程傳 五應於二，以陰柔而應陽剛，居中而所應又中，陰柔之正也，故恆久其德，剛為貞也。夫以順從為恆者，婦人之道，在婦人則為“貞”，故“吉”。若丈夫而以順從於人為恆，則失其剛陽之正，乃“凶”也。五君位而不以君道言者，如六五之義，在丈夫猶凶，況人君之道乎！在他卦六居君位而應剛，未為失也，在恆故不可耳。君道豈可以柔順為恆也？

Cheng Yi in Yichuan's Commentary on the Changes says: Six in the Fifth corresponds with Nine in the Second, thus a yin and flexible one responds to a yang and strong one. Since Six in the Fifth is in the central position, the one it corresponds with is also in the central position. This is considered proper for a yin and flexible one, so it can maintain its virtue steadily and firmly, which is called 'Zhen'. However, if one takes submission as a constant, that is the way of a woman. When it is on a woman, it is called 'Zhen', thus resulting in 'Good fortune'. But if a man takes submission as a constant, he loses the proper strength of yang, thus resulting in 'Misfortune'. Six in the Fifth is originally the position of a ruler, but the line statement does not talk about the way of a ruler, because a person with such a character, even if he is a common man, would be 'Misfortune', let alone being a ruler. In other hexagrams, when a yin line is in the ruler position and corresponds with a yang line, it is not necessarily a fault. Only in the hexagram of 'Constant' is it not allowed. How can the way of a ruler take softness and submission as a constant?

集說 《朱子語類》：問：“恆其德貞，婦人吉，夫子凶”，德指六，謂常其柔順之德固貞矣，然此婦人之道，非夫子之義。曰：固是如此，然須看得象占分明。六五有“恆其德貞”之象，占者若婦人則“吉”，夫子則“凶”。大抵看《易》須是曉得象占分明。所謂吉凶者，非爻之能吉凶，爻有此象，而占者視其德而有吉凶耳。

Collected Commentaries cite The Master Zhu's Sayings: Someone asked, "If one maintains a constant virtue, the woman is auspicious, the man is inauspicious." This refers to the "de" as the yao in the fifth position, which is yin. It means that maintaining a constant virtue of gentleness is indeed a form of constancy, but this is only the way of a woman, not the way of a man. The Master Zhu replied: The words are indeed so, but one must clearly distinguish between the "image" and the "divination." The fifth yao has the image of "maintaining a constant virtue," and if the person consulting is a woman, it is auspicious; if it is a man, it is inauspicious. Generally, when reading The Zhou Changes, one must clearly distinguish between the image and the divination. What is called auspicious or inauspicious is not that the yao itself brings auspiciousness or inauspiciousness, but that the yao has such an image, and then one looks at the virtue of the person consulting; only then does auspiciousness or inauspiciousness follow.

邱氏富國曰：二以陽居陰，五以陰居陽，皆位不當而得中者也。在二則“悔亡”，而五有“夫子凶”之戒者，蓋二以剛中為常，而五以柔中為常也。以剛處常，能常者也。以柔為常，則是婦人之道，非夫子所尚，此六五所以有從婦之凶。

Collecting sayings cites Qiu Fuguo's explanation: Nine in the Second holds a yang line in a yin position, and Six in the Fifth holds a yin line in a yang position. Both lines are in an improper position yet are in the center. However, in the case of Nine in the Second, the result is "regret disappears," while in the case of Six in the Fifth, there is a warning of "misfortune for the gentleman." The reason for this difference is that Nine in the Second maintains the principle of firm strength and uprightness in the center, while Six in the Fifth maintains the principle of softness and compliance in the center. To uphold the principle with firm strength is truly enduring; but to uphold the principle with softness and compliance becomes the way of a woman, which is not what a gentleman should pursue. This is why Six in the Fifth incurs the misfortune of following the path of a woman.

上六，振恆，凶。本義 振者，動之速也。上六居《恆》之極，處震之終，恆極則不常，震終則過動。又陰柔不能固守，居上非其所安，故有“振恆”之象，而其占則“凶”也。

The line statement of the sixth line at the top says: Taking movement as constant leads to danger. Zhu Xi's "Ben Yi" says: "Zhen" means movement that is hurried. The sixth line at the top is at the extreme point of the "Heng" hexagram and also at the end of the Zhen trigram; when constancy reaches its extreme, it loses its normal state, and when movement reaches its end, it becomes excessive. Moreover, since it is yin and weak, it cannot hold itself together, and being in the highest position is not a place where it can rest. Therefore, there is the image of "Zhen Heng" and its "line statement" is "danger."

程傳 六居《恆》之極，在震之終。《恆》極則不常，震終則動極。以陰居上，非其安處，又陰柔不能堅固其守，皆不常之義也，故為“振恆”，以振為恆也。振者，動之速也。如振衣，如振書，抖擻運動之意。在上而其動無節，以此為恆，其“凶”宜矣。王氏申子曰：振者，運動而無常也。居恆之終，處震之極，恆終則變而不能恆，震極則動而不能止，故有“振恆”之象。在上而動無恆，其“凶”宜矣。

Cheng Yi in Yichuan's Commentary on the Changes says: The Sixth at the Top is located at the extreme point of the Hexagram of Constancy and also at the end of the Zhen trigram. When constancy reaches its extreme point, it ceases to be constant; when Zhen reaches its terminal point, motion reaches its extreme. A yin line occupying the highest position is not a place where it can stay; furthermore, the nature of yin and softness is unable to maintain itself. These layers all indicate 'not constant,' hence it is called 'Zhen Heng,' meaning taking movement as constant. 'Zhen' refers to movement that is urgent, like shaking clothes or books, meaning a vigorous shaking. Being in a high position yet acting without restraint, and taking this as constant, inevitably leads to 'misfortune,' which is natural. The collected interpretations cite Wang Shenzi's saying: 'Zhen' refers to continuous movement without a fixed standard. The Sixth at the Top is located at the end of the path of constancy and at the extreme of the Zhen trigram. When constancy reaches its end, it changes and ceases to be constant; when Zhen reaches its extreme, it only continues to move without stopping, hence the image of 'Zhen Heng.' Being in a high position yet acting without constancy, its 'misfortune' is naturally deserved.

總論 邱氏富國曰：恆中道也，中則能恆，不中則不恆矣。《恆》卦六爻，無上下相應之義，唯以二體而取中焉，則恆之義見矣。初在下體之下，四在上體之下，皆未及乎恆者，故泥常而不知變，是以初“浚恆”，四“田無禽”也。三在下體之上，上在上體之上，皆已過乎恆者，故好變而不知常，是以三不恆而上“振恆”也。

In summary, Qiu Fuguo says that the concept of "constant" (恒) refers to the middle path. If one can maintain the middle, then one can be constant; if one cannot maintain the middle, then one cannot be constant. The hexagram of "Constant" does not take the approach of mutual response between upper and lower trigrams, but rather takes the character "zhong" (中, middle) from each of the upper and lower trigrams. The meaning of "constant" thus becomes clear. Initially, the first line is at the very bottom of the lower trigram, and the fourth line is at the very bottom of the upper trigram. They have not yet reached the stage of "constant," so they are rigid and inflexible, not knowing change. Therefore, the first line becomes "浚恒" (constant through deep digging), and the fourth line becomes "田无禽" (plowing without finding game). The third line is at the very top of the lower trigram, and the sixth line is at the very top of the upper trigram. They have already exceeded the limit of "constant," so they only know change and not the constant. Therefore, the third line becomes "不恒其德" (not constant in virtue), and the sixth line becomes "振恒" (constant through shaking).

唯二五得上下體之中，知恆之義者，而五位剛爻柔，以柔中為恆。故不能制義，而但為婦人之吉。二位柔爻剛，以剛中為恆，而居位不當，亦不能盡守常之義，故特言悔亡而已。恆之道，豈易言哉！李氏舜臣曰：《咸》、《恆》二卦其彖甚善，而六爻之義，鮮有全吉者，蓋以爻而配六位，則陰陽得失，承乘逆順之理，又各不同故也。

Qiu Fuguo continued saying: Only the Nine in the Second and the Six in the Fifth have attained the middle positions of the upper and lower trigrams respectively, thus truly understanding the meaning of "Constantness." However, the Six in the Fifth is in a yang position but has a yin line; taking gentle compliance and maintaining the center as constant, it cannot uphold great principles, thus resulting in "a woman's good fortune." The Nine in the Second is in a yin position but has a yang line; taking strong virtue and maintaining the center as constant, yet its position is not "appropriate," and it fails to fully embody the principle of maintaining constancy, thus only stating "regret disappears." How can the way of constantness be easily explained! The general summary cites Li Shunshen saying: The "Commentaries on the Figures" of the hexagrams "Xian" and "Heng" are both excellently written, but the meanings of the six lines are rarely entirely auspicious. This is because after assigning the lines to the six positions, the yin and yang lines' proper or improper positions, their succession and mutual overcoming, and their opposition or submission differ for each line.

程傳 《遯序卦》：“恆者久也，物不可以久居其所，故受之以遯。遯者退也。”夫久則有去，相須之理也，遯所以繼恆也。遯，退也，避也，去之之謂也。為卦天下有山，天在上之物，陽性上進，山高起之物，形雖高起，體乃止物，有卜陵之象而止不進，天乃上進而去之，下陵而上去，是相違遯，故為遯去之義，二陰生於下，陰長將盛，陽消而退，小人漸盛，君子退而避之，故為遯也。

Cheng Yi in Yichuan's Commentary on the Changes says: The "Xugua Zhuan" under the Dùn hexagram explains: "Héng means constancy, but all things cannot remain in the same place for long, so the Héng hexagram is followed by the Dùn hexagram. Dùn means retreat." After constancy there must be withdrawal, which is the mutual dependence and reliance of things, so the Dùn hexagram follows the Héng hexagram. Dùn means retreat, avoidance, or departure. In terms of the hexagram image, it is a mountain under heaven: heaven is an object above, yang in nature and always moving upward; the mountain is a high and rising object, though its form is lofty, its essence is still still. The mountain has an upward pressing force but stops and does not advance, while heaven moves upward and departs from it. The lower part presses upward, while the upper part moves upward and withdraws, thus showing mutual separation and retreat, which is why it is called "Dùn" or "retreat." Looking at the lines, two yin lines arise from below, the yin force gradually grows and becomes strong, while the yang force declines and withdraws, just like small people gaining more power day by day, and the gentlemen retreating and withdrawing, which is why it is called Dùn.

遯，亨，小利貞。本義 遯，退避也。為卦二陰浸長，陽當退避，故為《遯》，六月之卦也。陽雖當遯，然九五當位，而下有六二之應，若猶可以有為，但二陰浸長於下，則其勢不可以不遯，故其占為君子能遯則身雖退而道亨，小人則利於守正，不可以浸長之故，而遂侵迫於陽也。小謂陰柔小人也，此卦之占，與否之初二兩爻相類。

The Hexagram Statement of 《Dun》 says: It is smooth, and the small one benefits from holding to the right course. Zhu Xi's 《Benyi》 says: 《Dun》 means retreat. Looking at the structure of the hexagram, two yin lines are gradually increasing, so the yang energy should retreat, hence it is called 《Dun》. It corresponds to the hexagram of the sixth month. Although yang is at the time when it should retreat, the nine five yang line is in a yang position, which is "appropriate," and below it is the six two line which is in correspondence, so it seems that there is still potential for action. However, since two yin lines are growing at the bottom day by day, the situation inevitably requires retreat. Therefore, its "divination statement" is: A gentleman who can retreat in time, though his body retreats, the path he holds on to becomes smooth; a petty person benefits from holding to the right course, and should not rely on his increasing strength to advance step by step against the yang. "Small" refers to petty persons who are yin and weak. The divination of this hexagram is similar to the meanings of the first and second lines of 《Po》.

程傳 遯者陰長陽消，君子遯藏之時也。君子退藏以伸其道，道不屈則為亨，故遯所以有“亨”也。在事亦有由遯避而亨者，雖小人道長之時，君子知幾退避固善也。然事有不齊，與時消息，無必同也，陰柔方長而末至於甚盛，君子尚有遲遲致力之道，不可大貞而尚利小貞也。

Cheng Yi in Yichuan's Commentary on the Changes says: The hexagram Dùn discusses the growth of yin and the decline of yang, which is precisely the time when a gentleman should retreat and hide. A gentleman retreats in order to allow the path he upholds to flourish; when the path is not bent or obstructed, it is called communication, so the character "Heng" is contained within "Dùn." In practical terms, there are indeed cases where retreat leads to communication. Although it is a time when petty people's ambitions rise, a gentleman who can perceive the signs and retreat in time is commendable; however, situations vary, and one must act according to the changing circumstances, not everyone should do the same. When yin is just beginning to grow and has not yet reached its peak, a gentleman still has the opportunity to act calmly and continue exerting effort. Therefore, he should not retreat entirely but rather maintain righteousness in small matters.

集說 朱子《易說》問：《遯》“小利貞”，《本義》謂小人也。案《易》中小字，未有以為小人者，如“小利有攸往”，與小貞吉之類皆大小之小耳。曰：經文固無此例，以《彖傳》推之，則是指小人而言，今當且依《經》而存《傳》耳。案 “小利貞”之義，《傳》義說各不同，據《易》例則似《傳》說為長。蓋至於

Collected Commentaries cite Zhu Xi's "Commentary on the Changes": Someone asked, "The hexagram Dùn (Withdrawal) says 'small benefit is proper.' The "Original Meaning" interprets 'small' as referring to a petty person. However, when checking the character 'small' in the "Zhou Changes," there is no instance where it refers to a petty person. Examples such as 'small benefit is advantageous for going somewhere' and 'small propriety brings good fortune' merely refer to smallness in degree. Zhu Xi replied: If we look only at the text of the hexagram, there is indeed no such usage. However, if we consider the "Commentary on the Judgment," it clearly refers to petty persons. At present, we can only follow the usual interpretation of the text, while also preserving the explanation from the "Commentary on the Judgment." Li Guangdi remarked: Regarding the meaning of "small benefit is proper," the "Cheng Transmission" and the "Original Meaning" offer different interpretations. If we consider the common usage of the character 'small' in the "Zhou Changes," it seems that the interpretation in the "Cheng Transmission" is more extensive—there is a missing text in the original manuscript, and the following commentary is incomplete.

初六，遯尾厲。勿用有攸往。本義 遯而在後，尾之象、危之道也。占者不可以有所往，但晦處靜俟，可免災耳。程傳 它卦以下為初，遯者往遯也，在前者先進，故初乃為尾，尾在後之物也。遯而在後，不及者也，是以危也。初以柔處微，既已後矣，不可往也，往則危矣。微者，易於晦藏，往既有危，不若不往之無災也。

The first line statement says: retreating and falling behind, it is dangerous; it is not appropriate to go anywhere. Zhu Xi's "Benyi" says: retreating and falling behind, this is the image of "tail," and it is a path of danger. Those who consult the oracle should not go anywhere, but rather remain hidden and stay quiet, in order to avoid calamity. Cheng Yi's "Yichuan Commentary on the Changes" says: in other hexagrams, the first line is called "initial," but in the hexagram of "Retreating," it is about retreating outward, with those in front leaving first, so the first line becomes "tail," which is the part that falls behind. Retreating and falling behind means being unable to keep up, hence danger. The initial line, being weak and in a humble position, having already fallen behind, should not move forward, for moving forward would be dangerous. Those in humble positions are naturally inclined to hide; since moving forward is dangerous, it is better to remain still and thus avoid calamity.

集說 陸氏績曰：陰氣已至於二，而初在其後，故曰“遯尾”也。避難當在前而在後，故“厲”。往則與災難會，故“勿用有攸往”。孔氏穎達曰：“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，故曰“遯尾厲”也。危厲既至，則當危行言遜，勿用更有所往。

Collective commentary cites Lu Ji's explanation: the Yin energy has reached the second line, while the initial six remains behind it, hence called "Dun Wei." Avoiding calamity should be done ahead, but it lags behind, hence "Lai," indicating danger. Moving further forward would mean facing the disaster head-on, thus saying "Do not proceed further." Collective commentary also cites Kong Yingda's explanation: "Dun Wei Lai" refers to being at the tail of the retreating group, the last one to retreat. The power of the small person is growing within the inner trigram, and they should have fled out quickly to avoid it; yet the initial six remains at the very innermost part of the entire hexagram, equivalent to retreating last, hence "Dun Wei Lai." Since danger has already arrived, one should act uprightly and speak humbly as the Analects says, and refrain from any further action.

《朱子語類》：問：“遯尾厲，勿用有攸往”者，言不可有所往，但當晦處靜俟耳，此意如何？曰：《程傳》作不可往，謂不可去也，言遯已後矣。不可往，往則危。往既危，不若不往之無災。某竊以為不然，遯而在後，尾也。既已危矣，豈可更不往乎？若作占辭看，尤分明。

Collecting interpretations cite "The Words of Master Zhu": Someone asked, "The line 'Retreating at the end, danger, no going forward' means one should not go anywhere, but rather hide and stay quiet, waiting. How do you think about this interpretation?" Master Zhu answered: "The Cheng Transmission interprets it as not being able to go forward, meaning one should not move, because retreating has already placed one at the back, and further movement would be dangerous. Since moving is dangerous, it is better not to move and thus avoid disaster." I personally think this is not correct. Retreating and being at the back is precisely what is meant by 'tail'; since one is already in danger, how can one then be allowed not to move? If we read this line as a divinatory statement, its meaning becomes even clearer.

王氏申子曰：遯，往遯也，故《遯》以初為後，在前者見幾先遯，初柔而不能決，止而不能行，故遯而在後，“危厲”之象也。既已處後，然位居卑下，不往即遯也，若又有所進往，則“危厲”益甚矣。楊氏啟新曰：卦中以二陰為小人，至爻中則均退避之君子，蓋皆《遯》爻，則發《遯》義也。

Collected Commentaries cite Wang Shenzi's explanation: "Dun" means going out to retreat, so the "Dun" hexagram places the first line at the end. Those in front see the signs and retreat first; the first line is weak and indecisive, belonging to the nature of Gen (Stillness) and unable to move forward, thus retreating and ending up last, which is the image of "dangerous and perilous." Since it is already behind, but its position is originally low and humble, if it does not move forward and remains still, that itself is retreat; but if it moves forward further, the danger becomes even greater. Collected Commentaries also cite Yang Qixin's explanation: considering the entire hexagram, two yin lines represent petty people; however, in the line statements, each line is treated as a gentleman retreating, because they are all lines of the "Dun" hexagram, and thus naturally speak of the principles of "Dun."

案 《易》例多取初爻為居先，何獨《遯》而取在後之義？曰：因卦義而變者也。初於序則先，然於位則內也。遯者，遠出之義也，故以外卦為善。初居最內，豈非在後者乎？或曰：《明夷》之初九居內，何以為先幾乎？曰：《明夷》則以上卦為內，以上六為主故也，是以六四入左腹，而六五當內難也，如是則初又為最遠，與《遯》之義，正相反也。

Li Guangdi explains: The general rule in The Zhou Changes is to regard the first line as the one at the forefront, but why does the卦 of Dùn take the first line as being at the back? The answer is that it varies according to the meaning of the卦. Although the first line comes first in order, it is actually the innermost in position. The meaning of Dùn is to retreat far away, so the outer trigram is taken as the main one. The line initial six is located at the innermost position, is it not exactly the one that is at the back? Someone else asks: The line initial nine of the卦 Mingyi is also in the inner trigram, but why does it instead detect the signs first? The answer is: The卦 Mingyi takes the upper trigram as the inner one, with the line upper six as the main line of the卦. Therefore, the line six four says "entering the left abdomen," and the line six five says "Jizi's brightness being obscured," which refers to the internal troubles of the court. According to this, the line initial nine is actually farthest from the calamity, which is exactly opposite to the meaning of the卦 Dùn.

六二，執之用黃牛之單，莫之勝說。本義 以中順自守，人莫能解，必遯之志也，占者固守亦當如是。程傳 二與五為正應，雖在相違遯之時，二以中正順應於五，五以中正親合於二，其交自固。“黃”，中色。“牛”，順物。“革”，堅固之物。二五以中正順道相與，其固如執繫之以牛革也，莫之勝說，謂其交之固，不可勝言也。在《遯》之時，故極言之。

The Line Statement of the Second Line says: Using a rope made of yellow oxhide to bind it, no one can loosen it. Zhu Xi's "Benyi" says: The Second Line uses the way of being in the center and gentle to hold fast to itself; others cannot loosen it, which indicates a definite intention to retreat; the person consulting the oracle should also hold fast to themselves in this way. Cheng Yi's "Yichuan Commentary on the Changes" says: The Second Line and the Fifth Line are in a proper mutual response. Although they are in a time of mutual retreat, the Second Line still responds to the Fifth Line with the virtue of being in the center and upright, and the Fifth Line also approaches the Second Line with the virtue of being in the center and upright, thus their relationship naturally becomes firm. "Yellow" is the color in the center, "ox" is a gentle animal, and "leather" is a tough and firm material. The Second and the Fifth Lines relate to each other with the way of being in the center and gentle, and their firmness is like binding with a rope made of oxhide. The phrase "mo zhi sheng shuo" means that the firmness of this relationship is so profound that it cannot be fully expressed. Precisely because it is in the time of "Dun" (Retreat), the discussion reaches this point.

集說 吳氏綺曰：六二居人臣之位，任國家之責，不當遯者也，故六二不言遯。龔氏煥曰：五爻皆言遯，唯六二不言者，二上與五應，雖當遯時，固結而不可遯者也，故有執用黃牛之革之象。謂其有必遯之志，似未必然。附錄 孔氏穎達曰：處中居內，非遯之人也。既非遯之人，便為所《遯》之主，物皆棄己而遯。何以執固留之？唯有中和厚順之道，可以固而安之也。能用此道，則無能勝已解脫而去。

Collective commentary cites Wu Qi's view: Six in the Second occupies the position of a minister, bearing the responsibility for the state, and should not be someone to retreat from. Therefore, the line statement for Six in the Second does not contain the word "retreat." Collective commentary also cites Gong Huan's view: the other five lines mention "retreat," but Six in the Second does not. This is because Six in the Second corresponds with Nine in the Fifth above. Although it is the proper time to retreat, the two are closely connected and cannot retreat. Hence, the image of a yellow ox tied with a rope is used. As for the idea that it has a strong desire to retreat, this may not be the case. Appendix cites Kong Yingda's view: Six in the Second is in the center and located in the inner trigram, and is not the one who should retreat. Since it is not the one to retreat, it becomes the one that others want to abandon. Everyone else would leave it behind and retreat on their own. Then, what can it use to hold people firmly? Only by being moderate, kind, and accommodating can it stabilize and settle people. With this method, no one can escape.

案 此爻《傳》義說亦不同，吳氏、龔氏則暢程《傳》之說。謂六二為五正應如肺腑之臣，義不可去，箕子所謂我不顧行遯是也。蔡氏則申《本義》之說，謂處遯以中順之道，如所謂危行言遜者，亦與不惡而嚴之義合。至孔氏則別為一說，謂其能羈縻善類而不使去，“執”，如《雅》詩“執我仇讎”之“執”，於經文“執之”兩字語氣，亦自恰合也，故並存其說。

Li Guangdi remarked: This line differs in interpretation between The Cheng Transmission and The Original Meaning. Wu Qi and Gong Huan elaborated on The Cheng Transmission's meaning, considering six in the second as the proper "corresponding" to nine in the fifth, like a close minister to the sovereign, who, according to righteousness, cannot just leave, which is similar to Ji Zi's statement in The Book of Documents, The Microson, "I will not flee away." Cai's interpretation, on the other hand, elaborates on The Original Meaning, suggesting that in a time of retreat, one should use the principles of uprightness and gentleness, akin to the saying in The Analects, "dangerous conduct but humble speech," which also aligns with the meaning of The Zhou Changes, "not evil yet strict." As for Kong Yingda, he proposed a different view, believing that six in the second can attract the virtuous and prevent them from leaving; the character "zhi" here corresponds to the "zhi" in the poem "Zhengyue" from The Book of Songs, "zhi wo chou chou," used to match the tone of the text "zhi zhi," and is naturally appropriate. Therefore, the views of these scholars are all preserved.

九三，係遯，有疾厲，畜臣妾，吉。本義 下比二陰，當遯而有所繫之象，有“疾”而“危”之道也。然以“畜臣妾”則“吉”，蓋君子之於小人，唯臣妾則不必其賢而可畜耳，故其占如此。

The Line Statement of Nine in the Third says: being anxiously reluctant to retreat, there is illness and danger; but if used for keeping servants and concubines, it is auspicious. Zhu Xi's "Benyi" says: Nine in the Third is directly adjacent to two yin lines below, which represents the situation of being in a position to retreat but being tied down, leading to the path of illness and danger. However, if it is used for keeping servants and concubines, it is auspicious; because a gentleman deals with petty people only in the form of servants and concubines, and does not need to consider whether they are virtuous or not, so the "divination statement" is like this.

程傳 陽志說陰，三與二切比繫乎二者也。遯貴速而遠，有所繫累，則安能速且遠也？害於遯矣，故為“有疾”也。遯而不速，是以“危”也。“臣妾”，小人女子，懷恩而不知義，親愛之則忠其上，繫戀之私恩，懷小人女子之道也，故以畜養臣妾，則得其心為吉也。然君子之待小人，亦不如是也。三與二非正應，以暱比相親，非待君子之道。若以正，則雖係不得為有疾，蜀先主之不忍棄士民是也，雖危為無咎矣。

Cheng Yi in his Commentary on the Changes says: The nature of a yang line is to be fond of a yin line. The nine in the third position is closely adjacent to the six in the second, and this is precisely the connection attached to the six in the second. Retreat is valued for being quick and distant. Once there is a connection or burden, how can one be both quick and distant? This hinders retreat, hence the saying 'there is illness.' Retreat that is not quick leads to 'danger.' 'Minister and concubine' refers to servants and concubines, who only remember kindness and do not understand great principles. If they are loved and cared for, they will be loyal to their master. Using private favor to bind and attract them is the way to deal with such people, so that they can be won over, which is auspicious. However, a gentleman dealing with petty people cannot use this method. The nine in the third and the six in the second are not properly 'responding' to each other, but are only close and familiar, thus being close to each other. This is not the way to deal with a gentleman. If the connection is with the proper person, then even though there is a connection, it is not considered 'there is illness,' just as Liu Bei, the former ruler of Shu, did not abandon the people who followed him when he fled south, although he was in a dangerous situation, yet he had no fault.

集說 孔氏穎達曰：九三無應於上，與二相比，處遯之世而意有所繫，故曰“係遯”。《遯》之為義宜遠小人，既繫於陰，即是有疾憊而致危厲也。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”。胡氏瑗曰：為《遯》之道，在乎遠去。九三居內卦之上，切比六二之陰，不能超然遠遯，是有疾病而危厲者也。“畜臣妾吉”者，言九三既不能遠遯，然畜群小以臣妾之道，即得其吉。蓋臣妾至賤者也，可以遠則遠之，可以近則近之，如此則吉可獲也。

The collected interpretations cite Kong Yingda's explanation: Nine in the Third has no yao above it that corresponds, yet it is close to Six in the Second. Being in a time of retreat but still having something to牵挂, it is said "to bind the retreat." The meaning of the卦 of Retreat is to distance oneself from small people; since it is bound to the yao of阴, it is like being ill, exhausted, and facing danger. Being close to those nearby and牵挂 those below, applying this to others, it is suitable for nurturing servants and concubines, but not for great affairs, hence it is said "nurturing servants and concubines is auspicious." The collected interpretations also cite Hu Yuan's explanation: the key to the way of Retreat is to retreat far away. Nine in the Third is at the top of the inner trigram, adjacent to Six in the Second, the yao of阴, and cannot escape to retreat far away, which is like being ill and falling into danger. The phrase "nurturing servants and concubines is auspicious" means that since Nine in the Third cannot retreat far, it should use the method of dealing with servants and concubines to manage those small people, thus achieving auspiciousness. Because servants and concubines are the most humble, when they should be distant, distance them; when they should be close, close them, and thus auspiciousness can be achieved.

蘇氏濬曰：“畜臣妾吉”，示之以待小人之道，見其不可繫也。蓋小人之《易》親，如臣妾之《易》以惑人，畜之法，止有不惡而嚴，嚴以杜其狎侮之奸，而不惡以柔其忿戾之氣。用畜臣妾之法以畜之，庶可以免疾憊而吉耳。案 孔子曰：“唯女子與小人為難養也，近之則不遜，遠之則怨，”然則不遠不近之間，豈非不惡而嚴之義乎？故當《遯》之時，有所繫而未得去者，待小人以畜臣妾之道則可矣。胡氏、蘇氏說明白。

The collected interpretations cite Su Jun's saying: "Keeping servants and concubines is auspicious." This sentence points out the method of dealing with petty people, so that people can understand that petty people cannot be controlled. Petty people are easy to approach, just like servants and concubines who are easy to deceive. The way to manage them is only four words: "not being harsh yet strict." Strictness is to prevent them from being familiar and bullying; not being harsh is to transform their anger and rebelliousness. Using the method of keeping servants and concubines to manage petty people may help avoid the trouble and exhaustion, thus resulting in auspiciousness. Li Guangdi comments: Confucius said, "Only women and petty people are hard to manage. If you get close to them, they will be disrespectful; if you keep them at a distance, they will resent you." Then, how can one not be harsh yet strict, which is precisely the meaning of maintaining a proper distance? Therefore, in times of retreat, when someone is involved and cannot leave immediately, using the method of keeping servants and concubines to deal with petty people is sufficient. Hu Yuan and Su Jun have clearly explained this.

九四，好遯，君子吉，小人否。本義 下應初六，而乾體剛健，有所好而能絕之以遯之象也。唯自克之君子能之，而小人不能。故占者君子則吉，而小人否也。程傳 四與初為正應，是所好愛者也。君子雖有所好愛。義苟當遯，則去而不疑，

The fourth line statement says: To cut off what one loves and retreat, the gentleman is auspicious, but the petty person cannot do it. Zhu Xi's "Benyi" says: The ninth line four is in correspondence with the sixth line one at the beginning, and it itself belongs to the Qian trigram, which is strong and vigorous. This is the image of someone who, although having a partial affection in his heart, can decisively cut it off and retreat. Only the gentleman can restrain himself and do this, while the petty person cannot. Therefore, if the person consulting the oracle is a gentleman, it is auspicious; if he is a petty person, it is not. Cheng Yi's "Yichuan Commentary on the Changes" says: The ninth line four corresponds with the sixth line one at the beginning, which is exactly what it loves in its heart. The gentleman, although he may have something he loves, if it is right to retreat according to righteousness, he will leave decisively without hesitation. There is a missing text in the original here, and the section from the "Cheng Transmission" ends here.

集說 張子曰：有應於陰，不惡而嚴，故曰“好遯”。小人暗於事幾，不忿怒成仇，則私溺為慮矣。朱氏震曰：“好”者情之所好也，君子剛決，以義斷之，舍所好而去，故“吉”。“否”者，不能然也。此爻與初六相應，處陰而有所繫，故陳小人之戒，以佐君子之決。

The collected interpretations cite Zhang Zai saying: Nine in the Fourth responds to the yao of the阴, yet is able to maintain a dignified presence without showing a harsh expression, hence called "Good Retreat." Small people fail to perceive the initial signs; they either become resentful and form enmity, or become entangled in personal feelings and cannot let go, thus becoming a burden on their hearts. The collected interpretations also cite Zhu Zhen saying: "Good" refers to what one emotionally favors. A gentleman is resolute and decisive, using righteousness to make a judgment, abandoning what he loves in order to leave, hence "auspicious." What is meant by "否" is failing to reach this level. This line responds to the Six at the Beginning, being in a yin position yet having attachments in the heart, so it specifically issues a warning against small people, to help the gentleman make this decision.

案 “好”者，惡之反也。“好遯”，言其不惡也。從容以遯，而不為忿戾之行。孟子曰：予豈若是小丈夫然哉？怒悻悻然見於其面。正好遯之義也。“小人否”者，即孟子所謂“小丈夫”者也。

Li Guangdi remarked: "Good" is the opposite of "evil." "Good retreat" means that he retreated without any evil intention or anger. He withdrew calmly and composedly, without making any resentful or fierce actions. The "Mengzi · Gongsun Chou Xia" says: "Am I such a petty man?" —— Am I like that petty person? When slighted, he would show his anger on his face. This is exactly the meaning of "good retreat." As for "small man is not," it refers to the "petty man" mentioned in the "Mengzi."

又案 “君子吉，小人否”，若以小人與君子相敵者言之，則否字解如《泰》、《否》之義，謂“好遯”者身退道亨，在君子固吉矣。然豈小人之福哉？自古君子退避，則小人亦不旋踵而履敗，是君子之遯者，非君子之凶，乃君子之吉。而致君子之遯者，非小人之《泰》，乃小人之《否》也。此義與《剝》上“小人剝廬”之指正同，蓋《易》雖不為小人謀，而未嘗不為小人戒也。《本義》以“小利貞”為戒小人之辭，似與此意亦合。

Li Guangdi further explained: "The gentleman is auspicious, the petty person is not." If the petty person and the gentleman are regarded as opposing sides, then the word "not" here should be interpreted according to the meaning of "Not" in the hexagrams "Tai" and "Pu." In other words, those who can "retreat well" may retreat physically but their path remains smooth. For the gentleman, this is indeed auspicious. But for the petty person, is this a blessing? Since ancient times, whenever the gentleman retreats, the petty person quickly follows the path of ruin. Therefore, the retreat of the gentleman is not a misfortune for the gentleman, but rather an auspicious situation. On the other hand, forcing the gentleman to retreat is not a "Tai" situation for the petty person, but rather a "Pu" situation. This meaning is entirely consistent with the line "The petty person strips the house" in the hexagram "Bo." Although the Zhou Changes does not plan strategies for the petty person, it also does not fail to warn them. The "small advantage in uprightness" in the "Ben Yi" seems to align with this meaning as well.

九五，嘉遯，貞吉。本義 剛陽中正，下應六二，亦柔順而中正，遯之嘉美者也，占者如是而正則“吉”矣。程傳 九五中正，遯之嘉美者也。處得中正之道，時止時行，乃所謂嘉美也，故為貞正而“吉”。九五非無繫應，然與二皆以中正自處，是其心志及乎動止，莫非中正，而無私繫之失，所以為“嘉”也。在《彖》則概言遯時，故云“與時行”“小利貞”，尚有濟遯之意。於爻至五，遯將極矣，故唯以中正處遯言之。遯非人君之事，故不主君位言。然人君之所避遠乃遯也，亦在中正而已。

The line statement of the fifth line says: "A beautiful retreat, maintaining uprightness leads to good fortune." Zhu Xi's "Benyi" states: The fifth line is yang and upright, and below it is the second line, which is yin and "responds" to it. The second line is also flexible and upright. This is the most beautiful form of retreat. If the person consulting the oracle can maintain this and remain upright, then "good fortune" is achieved. Cheng Yi's "Yichuan Commentary on the Changes" says: The fifth line is upright and just, which is the most beautiful form of retreat. It is situated in accordance with the middle and upright path, stopping when appropriate and moving when appropriate. This is called beautiful, hence it is "good fortune." The fifth line is not without corresponding elements, but since both the fifth and the second lines maintain uprightness, their thoughts and actions are all in harmony with the middle and upright, without private attachments or mistakes. Thus it is called "beautiful." The "Tuocí" only generally speaks about retreat, hence saying "acting in accordance with the time" and "small benefit from uprightness," still leaving room for rectifying the situation. When it comes to the line, reaching the fifth position, retreat is about to reach its extreme, so it only discusses "retreating in accordance with the middle and upright path." Retreat is not something a ruler should do, so this line does not speak in terms of the ruler's position. However, if a ruler needs to withdraw or distance himself from certain people, that is also a form of retreat, and the key remains the same, which is uprightness and justice.

集說 龔氏煥曰：“嘉遯貞吉”，即《彖傳》所謂“遯而亨也”。五當位而應，與時偕行者也。案 此爻雖不主君位，然居尊則亦臣之位高者也。凡功成身退者，人臣之道，故伊尹曰：臣罔以寵利居成功，豈非遯之嘉美者乎！嘉之義，比好又優矣。

Collected interpretations cite Gongs Huan's view: "Good retreat brings auspicious fortune," which corresponds to the Commentary on the Judgment's statement "retreating leads to success." The ninth line in the fifth position, a yang line occupying a yang position, is "in proper position." Below it is a line that corresponds, making it the person who can act in harmony with the times. Li Guangdi comments: Although this line does not speak of the sovereign position, since it is in a high position, it is the highest among ministers. To withdraw after achieving success is the proper way for a minister. Therefore, Yi Yin said in the Book of Shang: "Ministers should not rely on favor and benefits to stay in their positions after achieving success." How could this not be the most commendable form of retreat? The word "good" carries a weight higher than the "good" in the fourth line.

上九，肥遯。無不利。本義 以剛陽居卦外，下無繫應，遯之遠而處之裕者也，故其象占如此。“肥”者，寬裕自得之意。程傳 “肥”者，充大寬裕之意。“遯”者，唯飄然遠逝。無所繫滯之為善。上九乾體剛斷，在卦之外矣。又下無所繫，是遯之遠而無累，可謂寬綽有餘裕也。遯者，窮困之時也。善處則為肥矣。其遯如此，何所不利？

The line statement of the Upper Ninth line says: Retreating in a broad and comfortable manner, there is no disadvantage. Zhu Xi's "Benyi" states: The Upper Ninth line, with a yang strong line located outside the entire hexagram, has nothing below it to correspond with, thus it is the line that retreats the farthest and is in the most relaxed and spacious situation. Therefore, its symbolic representation and the statement of the line are like this. The term "fei" refers to being broad and ample, comfortable and content. Cheng Yi's "Yichuan Commentary on the Changes" says: "Fei" means being full and vast, spacious and abundant. As for "dun," only retreating freely and far away, without any attachments or hindrances, is considered good. The Upper Ninth line belongs to the Qian trigram, which is strong and decisive, and it is located outside the hexagram. There is nothing below it to connect with, so it retreats far and has no burdens. This can be said to be spacious and ample beyond measure. Retreat is usually associated with hardship and distress, but those who are good at self-cultivation can live comfortably. So, how could there be any difficulty in such a retreat?

姜氏寶曰：四之“好”，不如五之”嘉”。五之“嘉”，不如上之“肥”。上與二陰無應無繫，故“肥”。“肥”者，疾憊之反也。總論 項氏安世曰：下三爻艮也，主於止，故為不往，為執革，為“係遯”。上三爻乾也，主於行，故為“好遯”，為“嘉遯”。為“肥遯”也。

Collective commentary cites Jiang Bao's explanation: the "good retreat" of line nine in the fourth position is not as good as the "auspicious retreat" of line nine in the fifth position; the "auspicious retreat" of line nine in the fifth position is not as good as the "fat retreat" of line nine at the top. Line nine at the top is not in correspondence with the two yin lines below, nor is it connected, hence it is called "fat." The term "fat" refers precisely to the opposite of the "sickness and exhaustion" of line nine in the third position. Collective summary cites Xiang Anshi's explanation: the three lines below belong to the trigram Gen, which represents stillness, so line six at the beginning is "do not go anywhere," line six in the second position is "hold on with a yellow ox hide," and line nine in the third position is "retreat while being tied." The three lines above belong to the trigram Qian, which represents movement, so line nine in the fourth position is "good retreat," line nine in the fifth position is "auspicious retreat," and line nine at the top is "fat retreat."

程傳 《大壯序卦》：“遯者退也，物不可以終遯，故受之以大壯。”遯為違去之義，壯為進盛之義。遯者，陰長而陽遯也，大壯陽之壯盛也，衰則必盛消息相須，故既遯則必壯，《大壯》所以次《遯》也。為卦震上乾下，乾剛而震動，以剛而動，大壯之義也。剛陽大也，陽長已過中矣。大者壯盛也，又雷之威震而在天上，亦《大壯》之義也。

Cheng Yi in Yichuan's Commentary on the Changes says: The "Xu Gua Zhuan" under the Dazhuang hexagram explains: "Dun means retreat, but all things cannot retreat forever, so the Dun hexagram is followed by the Dazhuang hexagram." Dun refers to the meaning of departing and turning away, while Zhuang refers to the meaning of advancing and flourishing. The Dun hexagram discusses the growth of yin and the retreat of yang, whereas the Dazhuang hexagram discusses the flourishing of yang. After decline, there must be a turn toward prosperity; decline and growth are inherently interdependent, so after retreat there must come flourishing. Therefore, the Dazhuang hexagram comes after the Dun hexagram. In terms of the structure of the hexagram, Zhen is on top and Qian is at the bottom. Qian represents strength and vigor, while Zhen represents movement. Acting with strength and vigor is what "dazhuang" means. Yang that is strong is called "da," and the growth of yang has passed the midpoint of the six lines. "Da means flourishing," which refers precisely to the flourishing of yang. Moreover, the powerful and shaking force of thunder appearing above the heavens also expresses the meaning of Dazhuang.

大壯，利貞。本義 “大”謂陽也，四陽盛長，故為《大壯》，二月之卦也。陽壯，則占者吉亨不假言，但利在正固而已。程傳 《大壯》之道利於貞正也，《大壯》而不得其正，強猛之為耳，非君子之道壯盛也。

The hexagram statement of 《Dazhuang》 says: It is favorable to maintain correctness. Zhu Xi's 《Benyi》 says: "Great" refers to Yang. Four Yang lines are vigorous and growing, so it is called 《Dazhuang》. It corresponds to the hexagram of the second lunar month. Since Yang is strong and flourishing, the person consulting the oracle naturally finds it auspicious and smooth, so there is no need to mention it again; the only benefit lies in maintaining correctness and firmness. Cheng Yi's 《Yichuan Commentary on the Changes》 says: The way of 《Dazhuang》 lies in upholding correctness and moderation. If great strength is not on the right path, it is merely showing off and being reckless, which is not the flourishing and prosperity of the gentleman's way.

初九，壯于趾，征凶，有孚。本義 “趾”在下而進動之物也，剛陽處下而當壯時，壯於進者也，故有此象。居下而壯於進，其“凶”必矣，故其占又如此。程傳 初陽剛乾體而處下，壯於進者也。在下而用壯，“壯于趾”也。趾在下而進動之物，九在下用壯而不得其中。夫以剛處壯，雖居上猶不可行，況在下乎？故征則其“凶”。“有孚”，“孚”，信也，謂以壯往則得“凶”可必也。

The line statement for the initial yang line says: Strength is manifested in the toes, going forward to attack brings danger, which is certain. Zhu Xi's "Benyi" says: "Toes" are located at the very bottom and are the part used for stepping forward. A yang line in the very lowest position, at the time of strength, is one that exerts strength in advancing, hence the image. Being in a low position yet exerting strength in advancing leads to danger, so the line statement is also like this. Cheng Yi's "Yichuan Commentary on the Changes" says: The initial yang line is a yang line of strength, belonging to the Qian trigram and located in the very lowest position, which is exerting strength in advancing. Being in a low position and using strength is called "strength in the toes." The toes are at the very bottom and are responsible for stepping forward; a yang line in the lowest position using strength, yet not holding the center. With a strong yang nature at the time of strength, even if in a high position, one should not act rashly, let alone in a low position. Therefore, going out to attack leads to "danger." As for "having sincerity," "sincerity" means being genuine, meaning that relying on strength to act recklessly leads to danger, which can be determined.

集說 王氏弼曰：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”。王氏申子曰：卦雖以剛壯為義，然爻義皆貴於用柔，蓋以剛而動，剛不可過也。趾在下而主於行，初乾體而居剛用剛，是壯於行而不顧者也。在上猶為過，況下下乎？其“凶”必矣。

Collecting interpretations cite Wang Bi's view: the person is at the very bottom yet displays strength, hence it is said "strong at the toes." Being in a low position yet using strong and forceful means, proceeding in this manner will inevitably lead to a desperate situation, hence it is said "dangerous to proceed, but with sincerity." Collecting interpretations also cite Wang Shenzi's view: although this hexagram mainly emphasizes strong and vigorous strength, the meaning of its six lines values the use of flexibility. Acting with strength, if strength is excessive, it becomes problematic. The toes, being at the very bottom, are responsible for walking. The first line belongs to the Qian trigram, is a yang line in a yang position, and uses strength, which is acting forcefully without restraint. Even if this were done in a high position, it would be excessive, how much more so when at the very bottom? Inviting misfortune is inevitable.

九二，貞吉。本義 以陽居陰，已不得其正矣。然所處得中，則猶可因以不失其止。故戒占者， 程傳 二雖以陽剛當《大壯》之時，然居柔而處中，是剛柔得中，不過於壯，得貞正而“吉”也。或曰：“貞”非以九居二為戒乎？曰：《易》取所勝為義，以陽剛健體，當《大壯》之時，處得中道，無不正也。在四則有不正之戒。人能識時義之輕重，則可以學《易》矣。

The line statement for the second line says: "Maintaining correctness brings good fortune." Zhu Xi's "Benyi" states: "The nine in the second line, being a yang line in a yin position, is no longer considered 'correctly positioned.' However, it is located in the central position of the lower trigram, so it can still maintain proper boundaries. Therefore, it warns the person consulting the oracle—there is a missing text in the original here, and Zhu Xi's commentary ends at this point." Cheng Yi's "Yichuan Commentary on the Changes" says: "Although the nine in the second line is a strong yang line in the time of 'Great Strength,' it is in a yin position but occupies the central position. This is a balance between strength and softness, avoiding excessive strength, thus achieving correctness and 'good fortune.'" Someone asks: Is the word "zheng" not a warning against the nine being a yang line in a yin position? The answer is: The meaning of the Zhou Changes depends on which aspect is dominant. The nine in the second line, with its strong yang nature and dynamic quality, is in the time of "Great Strength," and it is also in the central position. Therefore, there is nothing incorrect about it. It is only at the fourth line that there is a warning about losing correctness. If a person can distinguish the importance of the meaning of each line in each hexagram, then they can begin to study the Changes.

集說 王氏弼曰：居得中位，以陽居陰，履謙不亢，是以“貞占”。易氏祓曰：爻貴得位，《大壯》則以陽居陰為吉，益慮其陽剛之過於壯也，故二與四皆言“貞吉”。

Collective commentary cites Wang Bi's explanation: Nine in the Second occupies the central position of the lower trigram, and since it is a yang line in a yin position, it practices humility and restraint rather than being overbearing, hence the phrase "Zhen Ji" as the divination statement. Collective commentary also cites Yi Fu's explanation: generally, a line is considered valuable when it is in the proper position; however, in the Great Strength hexagram, a yang line in a yin position is considered auspicious because it is necessary to be cautious of excessive yang strength. Therefore, both Nine in the Second and Nine in the Fourth state "Zhen Ji."

九三，小人用壯，君子用罔，貞厲，羝羊觸藩，羸其角。本義 過剛不中，當壯之時，是“小人用壯”而君子則“用罔”也。“罔”，無也，視有如無，君子之過於勇者也，如此則雖正亦危矣。“羝羊”，剛壯喜觸之物。“藩”，籬也。“羸”，困也。“貞厲”之占，其象如此。

The line statement of the third line says: petty people use their strength recklessly, while the superior person regards it as nonexistent; maintaining this condition is dangerous. A ram charges against a fence and gets its horn stuck. Zhu Xi's "Original Meaning" says: the third line is overly strong and not in the central position, being at the peak of its strength, which is called "petty people using strength" while the superior person "uses nothing." "Nothing" means treating something existing as if it were nonexistent; this is the superior person overstepping in courage. Thus, even if one stands upright, there is still danger. "Diyang" refers to a ram, which is strong and inclined to charge. "Pan" is a fence. "Ling" means being trapped. The divination statement "Zhen Li" has this as its symbolic meaning.

程傳 九三以剛居陽而處壯，又當乾體之終，壯之極者也。極壯如此，在小人則為“用壯”，在君子則為“用罔”。小人尚力，故用其壯勇。君子志剛，故“用罔”。“罔”，無也，猶云蔑也。以共至剛，蔑視於事而無所忌憚也。君子小人，以地言，如君子有勇而正義為亂，剛柔得中，則不折不屈，施於天下而無不宜。苟剛之太過，則無和順之德，多傷莫與，貞固守此，則危道也。

Cheng Yi in Yichuan's Commentary on the Changes says: Nine in the Third is a strong line in a yang position, located in the flourishing stage, and is at the end of the Qian trigram. This line represents the peak of strength. When this strength falls upon a petty person, it is called 'using strength'; when it falls upon a gentleman, it is called 'using罔'. Petty persons value physical strength, so they use their boldness. Gentlemen have firm wills, so they 'use罔'. 'Wang' means nothing, equivalent to 'contempt'. With extreme strength, they look down upon everything, without any fear or hesitation. Here, the terms gentleman and petty person refer to status and position, like in the Analects where a gentleman with courage but without righteousness would cause disorder. If strength and flexibility are balanced, then neither breaking nor yielding will occur, and the application will be appropriate everywhere. But if strength is excessive, the virtue of harmony is lost, causing harm everywhere and making it impossible to be accepted by others. If one stubbornly clings to this, it is a dangerous path.

凡物莫不用其壯，齒者齧，角者觸，蹄者踶，羊壯於首，羝為喜觸，故取為象。羊喜觸藩籬，以藩籬當其前也。蓋所當必觸，喜用壯如此，必羸困其角矣。猶人尚剛壯，所當必用，必至摧困也。三壯甚，如此而不至凶，何也？曰：如三之為，其往足以致凶，而方言其危，故末及於凶也。凡可以致凶而未至者，則曰“厲”也。

Cheng Yi continued to say: All creatures use their strongest part. Those with teeth bite, those with horns charge, those with hooves kick. The strength of a sheep is in its head, and male sheep especially like to charge. Therefore, it is taken as an example. Sheep like to charge at fences because the fence is right in front of them. Whatever is in front of them they must charge at, thus being overly aggressive and eventually getting their horns stuck. This is like people who value strength and force, and who deal with everything by being tough, eventually ending up being crushed and trapped. Why is the Nine in the Third so strong yet not yet reaching the level of 'dangerous'? The answer is: This kind of behavior of the Nine in the Third, if continued, will certainly lead to danger. But at present, it is only mentioned as being dangerous, so 'dangerous' has not yet been mentioned. Anything that may lead to danger but has not yet reached that point is called 'dangerous'.

集說 京氏房曰：壯一也，小人用之，君子有而不用。劉氏牧曰：“罔”，不也。君子尚德而不用壯。若固其壯，則“危”矣。胡氏瑗曰：九三處下卦之上，當乾健之極，以陽居陽，是強壯之人也。以小人乘此，則必恃剛強陵犯於人，雖至壯極而不已，是用壯者也。君子則不然，雖壯而不矜，雖大而不伐，罔而不用其壯也。小人居強壯之時，動則過中，進則不顧，是猶剛狠之羊，雖藩在前，亦觸突而進，以至反“羸其角”，凶之道也。

The collected interpretations cite Jing Fang's view: strength and vigor are originally the same thing; the petty person uses it, while the gentleman, although possessing it, keeps it unused. The collected interpretations cite Liu Mu's view: "Wang" means "not." The gentleman values virtue and does not resort to strength; if one insists on holding onto one's own strength, it becomes dangerous. The collected interpretations cite Hu Yuan's view: the third line is at the top of the lower trigram, precisely at the extreme point of the virtue of Qian, and it is a yang line in a yang position, which is a strong person. If a petty person occupies this position, he will surely rely on his strength to bully and harm others, being strong to the extreme and unwilling to stop, which is called "using strength." The gentleman is not like this: although strong, he does not boast; although powerful, he does not boast of his strength, regarding it as non-existent and not using that strength. When a petty person is in a state of strength, he acts beyond his limits, rushing forward without considering anything else, just like a fierce ram, even though there is a fence in front, he still charges forward, resulting in his horn getting stuck, which is a path leading to misfortune.

郭氏雍曰：至三而壯矣，小人務勝人，故喜壯而用之。君子務勝己之私，是以勿用壯於外也。以用壯為正，則危矣。羊狠喜觸，用壯之象也；觸藩羸角，用壯而厲也。“君子用罔”者，君子罔以壯為用也。先儒或為羅網之罔，失之矣。項氏安世曰；既曰；“小人用壯”，又曰“君子用罔”，勸戒備矣。又曰“貞厲，羝羊觸藩，羸其角”者，恐人以用剛居剛為得正也。案 京氏以下諸家說“用罔”，與《傳》義異，以夫子《小象》文意參之，諸說近是。

Collective interpretations cite Guo Yong's view: by the third line, the strength is considered mature. A petty person desires to surpass others, thus he likes this strength and uses it; a gentleman desires to conquer his own desires, thus he does not use this strength outwardly. If "using strength" is regarded as the right path, it would be dangerous. A sheep is fierce and likes to ram, which is the image of "using strength"; ramming against a fence and getting the horn stuck is the result of using strength leading to danger. What is meant by "the gentleman uses nothing" is that the gentleman does not regard strength as something to be used. Previous scholars have interpreted this "罔" as the net of "网", which is incorrect. Collective interpretations also cite Xiang Anshi's view: the line statement first says "the petty person uses strength", then says "the gentleman uses nothing", thus both encouragement and warning are complete; later it says "the situation is dangerous, the ram hits the fence and gets its horn stuck", which is to warn people not to think that a yang line in a yang position, using strength with strength, is the right path. Li Guangdi comments: from Jing Fang onwards, these interpretations of "using nothing" differ from those of Cheng Xiang's Commentary and the Meaning, but when referring to the meaning of Confucius' Small Image Commentary, these interpretations are closer to the original intent.

九四，貞吉悔亡，藩決不羸，壯于大輿之輹。程傳 四陽剛長盛壯已過中，壯之甚也，然居四為不正，方君子道長之時，豈可有不正也？故戒以貞則吉而“悔亡”。蓋方道長之時，小失則害亨進之勢，是有悔也。若在他卦，重剛而居柔，未必不為善也，《大過》是也。藩所以限隔也，藩籬決開，不復羸困其壯也。高大之車，輪輹強壯，其行之利可知，故云“壯于大輿之輹”。“輹”，輪之要處也。車之敗，常在折輹，輹壯則車強矣。雲壯於輹，謂壯於進也，輹與輻同。

The fourth line statement says: If one maintains correctness, it will be auspicious and regret will disappear; the fence has been broken through, the horn is no longer blocked, and the strength is as solid as the axle of a large cart's wheel and the sturdy part of the wheel called 'fu tu'. Cheng Yi's Commentary on the Changes says: The fourth line is a yao that represents vigorous yang energy growing strong and powerful, with its strength having crossed the central line; it is very strong. However, a yang yao in the fourth position is considered not correct. When the way of the gentleman is just beginning to flourish, where can there be an incorrect position? Therefore, the line statement warns that if one maintains correctness, it will be auspicious and regret will disappear. Because at a time when the way is growing strong and flourishing, a small mistake will hinder the momentum of progress, leading to regret. This pattern of strong yang in a soft position may not necessarily be bad in other hexagrams; the hexagram Da Guo is an example. 'Fen' refers to something used to block or separate. Once the fence has been broken through, it will no longer restrict its strength. A large cart with strong wheels and a sturdy 'fu tu' will move smoothly, so it is said 'strong like the axle of a large cart's wheel'. 'Fu' is the most important part of the wheel; carts often break down because the 'fu tu' breaks. Saying 'strong like the axle' means that there is strength in moving forward. 'Fu' is also related to 'fu' meaning the spokes of the wheel.

集說 王氏弼曰：未有違謙越禮而能全其壯者也，故陽爻皆以後陰位為美。鄭氏汝諧曰：居四陽之終，其壯易過，故必正吉則“悔亡”。群陽並進，非二陰之所能止，“藩決不羸”，其道通也。“壯于大輿之輹”，其行健也。

The collected interpretations cite Wang Bi's view: there has never been a case where someone deviates from humility and retreat, or transgresses propriety, and yet remains secure and maintains strength, so the Yang lines in the Great Strength hexagram all regard retreating to a Yin position as favorable. The collected interpretations also cite Zheng RuXie's view: the ninth line in the fourth position is at the end of the four Yang lines, so its strength is prone to excess, thus it must adhere to the correct path to gain good fortune, and only then can regret be dispelled. With many Yang lines advancing together, they cannot be restrained by the two Yin lines above, hence it is said 'the藩 is decisively broken and not weak,' meaning its path is already open; saying 'strength in the great carriage's axle,' describes its movement as strong and powerful.

《朱子語類》云：九二“貞吉”只是自守而不進，九四卻是有可進之象。蓋以陽居陰，不極其剛，而前遇二陰。有藩決之象。所以為進，非如九二前有三四二陽隔之，不得進也。俞氏琰曰：爻剛位柔，不極其壯，故因占設戒曰：“貞吉悔亡”。三以九四之剛在前，如藩籬之障而不能進，故觸而受羸，四以六五之柔在前，如藩籬剖破而無俟乎觸，故“不羸”。曰“藩決不羸”而不及羊，承九三之辭也。

The collected interpretations cite Master Zhu's words from the "Classical Sayings" saying: the "Zhen Ji" of Nine in the Second merely refers to self-restraint without advancing, while Nine in the Fourth carries an image of being able to advance. Because it is a Yang line in a Yin position, its strength has not reached its limit, and ahead are two Yin lines, so there is an image of a fence being broken through, thus allowing advancement; unlike Nine in the Second, which is blocked by Nine in the Third and Nine in the Fourth, two Yang lines, making it impossible to move. The collected interpretations also cite Yu Yan saying: the nature of Nine in the Fourth is strong but its position is Yin, its vigorous strength has not reached its extreme, so in response to the question, a warning is given, saying "Zhen Ji Hui Wang." Nine in the Third is blocked by Nine in the Fourth, a strong line, like a fence preventing passage, so it gets stuck; Nine in the Fourth is ahead of Six in the Fifth, a Yin line, like the fence already broken, so there is no need to push. The line statement only says "Fan Ju Bu Ling" without mentioning the sheep, which is a continuation of the meaning from Nine in the Third.

六五，喪羊于易，無悔。本義 卦體似兌有羊象焉，外柔而內剛者也。獨六五以柔居中，不能牴觸，雖失其壯，然亦無所悔矣。故其象占如此。“易”，容易之易，言忽然不覺其亡也。或作疆塌之塌，亦通。《漢食貨志》埸作易。

The Line Statement of the fifth line says: Losing a sheep unintentionally, there is no regret. Zhu Xi's "Ben Yi" says: The entire hexagram of "Da Zhuang" appears like the hexagram Dui. In "Shuo Gua," Dui is associated with the image of a sheep. The outer part is flexible and the inner part is strong. Only the fifth line, which is a yin and flexible line, is located in the middle of the upper trigram, and it cannot resist anything. Although it has lost the strength of "Da Zhuang," there is no regret, so its symbolic meaning and the "zhan ci" are like this. "Yi" means easy, meaning that the sheep is lost without noticing. Some people read it as "yang" from "jiang yi," which also makes sense. In the "Han Shu · Shi Hui Zhi," the character "yang" is written as "yi."

程傳 羊群行而喜觸，以象諸陽並進。四陽方長而並進，五以柔居上，若以力制，則難勝而有悔。唯和易以待之，則群陽無所用其剛，是喪其壯於和易也，如此則可以“無悔”。五以位言則正，以德言則中，故能用和易之道，使群陽雖壯無所用也。

Cheng Yi in Yichuan's Commentary on the Changes says: Sheep always move in herds and love to push against each other, symbolizing many yang lines advancing together. Four yang lines are growing and moving in unison. The line six in the fifth, with its yin and soft nature, is in a superior position. If it tries to suppress forcefully, it will find it difficult to succeed and will cause regret. Only by adopting a peaceful and easy attitude can the strong force of the many yang lines have nowhere to be exerted. This is resolving their strength within the principle of 'harmony and ease'; thus, there will be 'no regret'. In terms of position, the line six in the fifth is in a noble and proper position; in terms of virtue, it possesses the virtue of being centered. Therefore, it can practice the way of harmony and ease, allowing the many yang lines, though strong, to be unable to exert their force.

集說 《朱子語類》云：“喪羊于易”，不若作疆埸之易。《漢書食貨志》疆埸之埸正作易，蓋後面有“喪牛于易”亦同此義。今《本義》所注，只是從前所說如此，只且仍舊耳。胡氏炳文曰：《旅》上九“喪牛于易”，牛性順，上九以剛居極，不覺失其所謂順，此曰“喪羊於《易》”，羊性剛，六五以柔居中，不覺失其所謂剛，自失其壯，故爻獨不言壯。案 壯之道貴乎得中，九二方壯之時，以剛處中，壯之正也。至六五則壯已過矣，又以柔處中，則無所用其壯矣，故雖“喪羊”而“無悔”。

The collected interpretations cite Master Zhu's "Classical Sayings" saying: "Losing a sheep in the 'Easy' (Yi)" should not be read as "Easy" but rather as "field boundary" (Yi). In the "Food and Finance" section of the "Book of Han," the term "field boundary" (Yi) is written as "Easy." Moreover, the "Travel" hexagram later mentions "losing a cow in the 'Easy' (Yi)" which means the same thing. The current annotations in the "Original Meaning" merely follow the old interpretation and continue to use it as is. The collected interpretations also cite Hu Bingwen saying: In the "Travel" hexagram's upper nine, "losing a cow in the 'Easy' (Yi)" refers to the cow's nature being gentle. Upper nine, being a yang line in the extreme position, unconsciously loses this gentleness. In the case of "losing a sheep in the 'Easy' (Yi)," the sheep's nature is firm. The line six in the fifth position, being a yin line in the central position, unconsciously loses this firmness, thus losing its strength, so this line does not mention "strength" at all. Li Guangdi comments: The value of strength lies in being in the center. The line nine in the second position, at the beginning of strength, being a yang line in the central position, represents proper strength. However, by the time of line six in the fifth position, strength has already gone too far, and since it is a yin line in the central position, there is no strength left, hence although "losing a sheep," there is no regret.

上六，羝羊觸藩，不能退，不能遂，無攸利，艱則吉。

The line statement of the sixth line at the top says: A male sheep is blocked by the top fence, its horn is stuck inside, it cannot retreat back, nor can it advance forward, thus gaining nothing; however, if it can endure hardship and remain steadfast, it will attain good fortune. The source text ends here, and the interpretations from The Original Meaning, The Cheng Transmission, and The Collected Explanations of this line will be continued in the next section.

本義 壯終動極，故“觸藩”而“不能退”。然其質本柔，故又“不能遂”其進也。程傳 “羝羊”但取其用壯，故陰爻亦稱之。六以陰處震終而當壯極，其過可知。如羝羊之觸藩籬，進則礙身，退則妨角，進退皆不可也。

Zhu Xi's "Benyi" says: The line statement of the sixth line at the top of the Dazhuang hexagram describes a situation where the line is located at the end of the strong and vigorous movement, reaching its peak. Therefore, the line statement compares it to a male sheep "touching the fence," pressing against the fence "unable to retreat." However, since it is a yin line, which is soft and weak, it also "cannot proceed," as it is unable to push forward with determination. Cheng Yi's "Yichuan Commentary on the Changes" says: The line statement uses the image of a male sheep, but only to illustrate its tendency to fight and show off. Therefore, this metaphor can also be applied to a yin line. The sixth line at the top, with its yin and soft nature, is located at the last position of the upper trigram Zhen (Thunder), and it is precisely at the peak of strength. It is easy to imagine how excessive it is. Just like a male sheep pressing against a fence, moving forward causes its body to be stuck, while retreating causes its horns to be caught. Both forward and backward paths are blocked.

才本陰柔，故不能勝己以就義，是不能退也。陰柔之人，雖極用壯之，心然必不能終其壯，有摧必縮，是不能遂也。其所為如此，無所往而利也。陰柔處壯，不能固其守，若遇艱困，必失其壯。失其壯則反得柔弱之分矣，是“艱”則得“吉”也。用壯則不利，知艱而處柔則吉也。居壯之終，有變之義也。

Cheng Yi continued to say: The quality of the upper sixth line is originally soft and weak, so it cannot control itself and tends to accommodate itself to righteousness, which is what the line statement says: "Unable to retreat." A soft and weak person, even if he pushes his stubbornness to the extreme, will ultimately not be able to sustain it until the end. Once encountering a setback, he will certainly retreat, which is "Unable to achieve." Since its actions are like this, wherever it goes, it will not gain any benefit. A soft and weak person, when in a strong position, cannot hold fast to his proper role. Once encountering difficulties and hardships, that strong momentum will inevitably be lost. When the strong momentum is lost, he will instead retreat back to his original soft and weak nature, so the line statement says that being in a difficult situation can lead to "good fortune." To be stubborn and forceful brings no benefit, but to understand the difficulty of the situation and be content with being soft and compliant leads to good fortune. The upper sixth line is located at the last position of the entire Great Strength hexagram, which inherently contains the meaning of transformation when things reach their extreme.

集說 《朱子語類》云：上六取喻甚巧，蓋壯終動極，無可去處，如羝羊之角掛於藩上，不能退遂。然“艱則吉”者，畢竟有可進之理，但必艱始吉耳。

"The Collection of Sayings" cites Master Zhu's "Classified Sayings" stating: the analogy of the Sixth at the Top is extremely skillful—when strength and vigor reach their peak and shaking reaches its extreme, there is no further place to go, just like a male sheep's horn hanging on a fence, unable to retreat back or charge forward. As for the Line Statement saying "difficulty leads to good fortune," it is because there is still a way forward left, but one must first endure the hardship before attaining good fortune.

易氏祓曰：三前有四，故為“觸藩”。四前遇陰，故為“藩決”。上六前無滯礙，而亦言觸藩者，處一卦之窮也。不能退者，在眾爻之上。不能遂者，亢而不可前進也。然能“艱則吉”，此《易》之所以備勸戒也。

The "Collected Commentaries" cite Yi Fu's explanation: Nine in the Third is blocked by Nine in the Fourth, a yang line, so the line statement says "touching the fence"; Nine in the Fourth meets a yin line, Six in the Fifth, which is easy to break through, so it says "the fence is broken." Six at the Top originally has no obstruction in front of it, yet the line statement also says "touching the fence," because it is located at the extreme end of the hexagram. It says "unable to retreat" because it is high above all the lines and has no place to retreat; it says "unable to proceed" because it has reached the peak of excess, with no further path ahead. However, the line statement still offers a narrow path to "good fortune through hardship," which precisely reflects the dual nature of The Zhou Changes, both encouraging and warning.

案 五與上皆陰爻，而當陽壯已過之時，五猶曰“喪羊”而上反曰“羝羊觸藩”，何也？蓋“《易》者，像也”。羊之觸也以角，卦似兌，有羊象，而上六適當角位，故雖陰爻而亦云“觸藩”也。陰柔不至子羸角，但不能退、不能遂而已。“艱則吉”者，知其難而不敢輕易以處之也；故可進則進，不可進則退，《雜卦》謂“大壯則止”是也。

Li Guangdi remarked: Both the sixth line and the upper sixth line are yin lines, and they are both in the period when yang strength has already declined. So why does the sixth line say "losing a sheep" while the upper sixth line says "a ram butting against a fence"? This is because "The Book of Changes is about images" — the statements in the Zhou Changes are all based on imagery. A ram butts things with its horns. The structure of the Dazhuang hexagram contains the shape of Dui (Lake), which symbolizes a ram (the third, fourth, and fifth lines form the shape of Dui). The upper sixth line is exactly at the position of the horn, so even though it is a yin line, the line statement says "butting against a fence." However, since it is a yin and soft nature, it does not reach the point of breaking the horn. It can neither retreat nor advance. The saying "difficulty brings good fortune" means that one knows the situation is difficult and thus does not act recklessly. Therefore, if it is possible to advance, one should advance; if not, one should retreat. The Zage Zhuan says "Dazhuang then stops," which refers precisely to this meaning.

總論 項氏安世曰：有以事理得中為正者，有以陰陽當位為正者，剛以柔濟之，柔以剛濟之，使不失其正，此事理之正也；以剛處剛，以柔處柔，各當其位，此爻位之正也。《大壯》之時義，其所謂“利貞”者，利守事理之正，不以爻位言也。

"The General Discussion" cites Xiang Anshi's statement: the term "zheng" (correctness) has two meanings. One refers to correctness in terms of whether matters are appropriate and moderate; the other refers to correctness in terms of whether the yin and yang lines are "appropriate in position." Using flexibility to moderate strength and using strength to supplement weakness ensures that actions do not deviate from the proper way, which is correctness in terms of principles. When a yang line is in a yang position and a yin line is in a yin position, each line is in its proper place, which is correctness in terms of the position of the lines. The meaning of the "tuan ci" (interpretative text) of the hexagram "Da Zhuang" mentions "li zhen" (favorable for upholding correctness), which refers to being favorable for maintaining correctness in terms of principles, not in terms of whether the lines are in appropriate positions.

是故九二、九四、六五三爻，不當位而皆利。初九、九三、上六三爻，當位而皆不利。又於九二、九四爻辭明言貞吉，於初九、九三爻辭明言“征凶”“貞厲”，聖人猶恐其未明也。又以《小象》釋之，於九二則曰“‘九二，貞吉’以中也”，明正吉以中而不以位也；子六五則曰“位不當也”，亦明無悔在中不在位也。《易》之時義屢遷如此。

Therefore, in the hexagram Da Zhuang, the lines Chou Ji, Chou Si, and Wu Wu are not in proper positions, yet their divinations are favorable; while the lines Chou Ji, Chou San, and Shang Wu are in proper positions, yet their divinations are unfavorable. The sage explicitly writes "Zhen Ji" (upright and auspicious) in the statements of lines Chou Ji and Chou Si, and "Zheng Xiong" (advancing brings danger) and "Zhen Li" (upright but perilous) in the statements of lines Chou Ji and Chou San, to ensure that readers do not misunderstand. To further clarify, the "Xiao Xiang" (minor images) are used: the explanation for line Chou Ji says "The line Chou Ji, 'Zhen Ji,' is because it is in the center," indicating that its auspiciousness comes from being in the center rather than from its position. The explanation for line Wu Wu says "its position is inappropriate," similarly pointing out that its lack of regret comes from being in the center rather than from being in the proper position. The concept of timing and circumstances in the Zhou Yi is thus ever-changing and present throughout.

程傳 《晉序卦》：“物不可以終壯，故受之以晉，晉者進也，”物無壯而終止之理，既盛壯則必進，《晉》所以繼《大壯》也。為卦離在坤上，明出地上也。日出於地，升而益明，故為《晉》。晉，進而光明盛大之意也，凡物漸盛為進，故《象》云：“晉，進也。”

Cheng Yi in Yichuan's Commentary on the Changes says: The "Xugua Zhuan" states, "Things cannot remain strong and vigorous forever, hence it is followed by the hexagram Jin, which means advancement." There is no such thing as a matter coming to its peak of strength and then stopping; once something has reached its peak of strength, it must necessarily advance further. Therefore, the hexagram Jin immediately follows the hexagram Dazhuang. In terms of the structure of the hexagram, Li is above and Kun is below, forming an image of light rising from the earth. The sun emerges from the ground, becoming brighter as it rises, hence the hexagram is named Jin. "Jin" means advancing with great brightness; any gradual flourishing of things is called "advancement," hence the "Xugua" says "Jin, meaning advancement."

卦有有德者，有無德者，隨其宜也。乾坤之外，云“元亨”者，固有也。云“利貞”者，所不足而可以有功也。有不同者，《革》、《漸》是也，隨卦可見。《晉》之盛而無德者，無用有也。晉之明盛，故更不言“亨”。順乎大明，無用戒正也。

Among the sixty-four hexagrams, some hexagram statements mention the virtue of the hexagram, while others do not, depending on what is appropriate for each hexagram. Except for the hexagrams Qian (Heaven) and Kun (Earth), any hexagram that says "Yuan Heng" inherently possesses this virtue. Any hexagram that says "Li Zhen" lacks something but can achieve success by maintaining correctness. There are also exceptions, such as the hexagrams Ge (Revolution) and Zhan (Gradual Progress), which do not follow this pattern. Each hexagram should be examined individually to understand clearly. The hexagram Jin (Progress) is grand and does not mention the virtue of the hexagram, because it is unnecessary. Jin itself is bright and grand, so there is no need to mention "Heng"; the lower trigram is soft and submissive, following the upper trigram of great brightness, so there is no need to remind it to maintain correctness.

晉，康侯用錫馬蕃庶，晝日三接。本義 “晉”，進也。“康侯”，安國之侯也。“錫馬蕃庶，晝日三接”，言多受大賜， 程傳 《晉》為進盛之時，大明在上，而下體順附，諸侯承王之象也，故為“康侯”。

The hexagram "Jin" (Progress) states: "Jin, the well-established prince receives horses in great numbers, and is thrice honored in one day." Zhu Xi's "Benyi" says: "Jin" means progress. "Kanghou" refers to a prince who can bring stability to the state. "Receiving horses in great numbers, being thrice honored in one day" indicates that he repeatedly receives rich rewards. However, the original text here is missing some words, and Zhu Xi's comment does not complete this sentence. Cheng Yi's "Yichuan Commentary on the Changes" says: The hexagram "Jin" represents a time of forward progress and flourishing, with the bright sun above and the lower trigram being gentle and obedient. This reflects the image of a prince obeying the king's command, hence the hexagram refers to him as "Kanghou."

“康侯”者，治安之侯也。上之大明，而能同德以順附，治安之侯也，故受其寵數，錫之馬眾多也。車馬，重賜也；“蕃庶”，眾多也。不唯錫與之厚，又見親禮，晝日之中，至於三接，言寵遇之至也。晉，進盛之時，上明下順，君臣相得，在上而言，則進於明盛；在臣而言，則進升高顯，受其光寵也。

Cheng Yi said: The term "Kanghou" refers to a feudal lord who can govern his state in peace and order. Above him is a great enlightened sovereign, who shares the same virtue as the sovereign and is gentle and submissive, thus becoming a feudal lord who governs the people well. Therefore, he receives repeated favors from the sovereign, who grants him a large number of horses. Carriages and horses are a heavy reward; "fan shu" means numerous. Not only is the reward abundant, but he is also honored with close favor, being received three times in one day, showing that the sovereign's favor and treatment have reached their peak. "Jin" is a time of advancement and prosperity. Above, the sovereign is clear-sighted, and below, the ministers are gentle and obedient, with harmonious relations between sovereign and minister. From the sovereign's perspective, it is entering a state of brightness and grandeur; from the minister's perspective, it is ascending to a high and prominent position, receiving the honor and favor of the sovereign.

集說 郭氏雍曰：《晉》卦取名之義，與《大有》略相類，《大有》火在天上，君道也。《晉》明出地上，臣道也，以人臣之進，獨備一卦之義。則臣之道至大者，非康侯安足以當之？

"The Collected Commentaries" cite Gu Yong's explanation: The meaning behind the name of the "Jin" hexagram is somewhat similar to that of the "Dayou" hexagram. "Dayou" represents fire above the sky, discussing the way of a ruler; "Jin" represents light rising from the earth, discussing the way of a minister. If the use of a minister alone can occupy the entire meaning of a hexagram, then among the most esteemed forms of the minister's path, who besides someone like "Kanghou" could be worthy of such honor?

案 《易》有《晉》、《升》、《漸》三卦，皆同為進義而有別。《晉》如日之方出，其義最優；《升》如木之方生，其義次之；《漸》如木之既生，而以漸高大，其義義次之，觀其彖辭皆可見矣。

Li Guangdi remarked: In the Zhou Changes, there are three hexagrams, Jin, Sheng, and Zhan, all of which convey the meaning of advancement, yet they differ from each other. Jin is like the sun just rising, which is the best meaning; Sheng is like a tree just beginning to sprout, which is next; and Zhan is like a tree already grown tall, gradually growing higher and larger, which is the next level. By comparing the "Tuan Ci" of these three hexagrams, their respective levels of meaning become clearly evident.

初六，晉如，摧如，貞吉，罔孚，裕無咎。本義 以陰居下，應不中正，欲進見摧之象。占者如是而能守正則吉，設不為人所信，亦當處以寬裕，則“無咎”也。程傳 初居《晉》之下，進之始也。“晉如”，升進也。“摧如”，抑退也。於始進而言遂其進，不遂其進，唯得正則“吉”也。

The line statement for the initial line (初六) says: "Progressing, it is obstructed, remaining faithful brings good fortune, without credibility, but with ease there is no blame." Zhu Xi's "Original Meaning" states: The initial line, being a yin line in the lowest position of the entire hexagram, corresponds to the nine in the fourth position, which is neither central nor in the proper position. Thus, there is an image of striving upward but being pushed back. If the person consulting the oracle is in such a situation and remains on the right path, it is auspicious; even if not trusted by others, one should maintain a broad and composed attitude, thus avoiding blame. Cheng Yi's "Commentary on the Changes" says: The initial line is at the very bottom of the hexagram "Progress," representing the beginning of advancement. "Progressing" indicates upward movement, while "obstructed" indicates being hindered and pushed back. At the initial stage of striving forward, whether or not one succeeds, only by holding fast to the right path can good fortune be achieved.

“罔孚”者，在下而始進，豈遽能深見信於上？苟上末見信，則當安中自守，雍容寬裕，無急於求上之信也。苟欲信之心切，非汲汲以失其守，則悻悻以傷於義矣，皆有咎也。故裕則“無咎”，君於處進退之道也。

Cheng Yi said: The phrase "wǎng fú" means that when a person is in a low position and just beginning to strive upward, how could they immediately gain the trust of those above? If those above have not yet trusted them, they should remain content in the middle path, keep to their proper role, be at ease and relaxed, and not rush to seek the trust of those above. If one is overly eager to gain trust, they will either hastily abandon their integrity or become resentful and thus violate righteousness, leading to mistakes in both cases. Therefore, being at ease and content in one's position leads to "wu jiu," which is precisely the measure by which a gentleman determines when to advance or retreat.

集說 王氏安石曰：初六以柔進，君子也，度禮義以進退者也。常人不見孚，則或急於進以求有為，或急於退則懟上之不知。孔子曰：我待價者也。此“罔孚”而裕於進也。孟子久於齊，此“罔孚”而裕於退也。

The "Collected Sayings" cites Wang Anshi's view: the line "Six at the Beginning" advances with a gentle and compliant attitude, which is the way of a gentleman, someone who judges whether to advance or retreat based on propriety and righteousness. Common people, when not trusted, are either eager to push forward to achieve something or quickly retreat and resent not being understood. Confucius said, "I am waiting for someone who values me," meaning he remains composed in advancing despite not being trusted; Mencius stayed in Qi for a long time without leaving, showing composure in retreating despite not being trusted.

《朱子語類》：問：初六“晉如摧如”象也，“貞言”占辭。曰：“罔孚，裕無咎”，又是解上兩句，恐“貞吉”說不明，故又曉之。胡氏炳文曰：進之初，人多有未信者。然“摧如”在彼，而吾不可以不正，“罔孚”在人，而吾不可以不裕。“貞”與“裕”，皆戒辭也。

The "Collected Sayings" cites the "Words of Master Zhu" as follows: Someone asked, in the line statement of the first line, "Jin ru cui ru" is taking an image, and "Zhen ji" is the divination statement, right? Master Zhu answered: "Wang fu, yu wu jiu" is further explaining the previous two lines. He was afraid that "Zhen ji" was not clear enough, so he added another layer of explanation. Hu Bingwen said: At the beginning of advancing, people are mostly not convinced. However, "Cui ru" means the other party is suppressing me, yet I cannot fail to uphold the correct path; "Wang fu" means others do not believe me, yet I cannot fail to be broad-minded. The words "Zhen" and "Yu" are both warnings.

六二，晉如愁如，貞吉，受茲介福，于其王母。本義 六二中正，上無應援，故欲進而愁。占者如是而能守正則吉，而受福於王母也。“王母”，指六五。蓋享先妣之言占，而凡以陰居尊者，皆其類也。

Line Statement of the Second Line: Advancing as if distressed, firmness brings good fortune, receiving this intermediate blessing from the Queen Mother. Zhu Xi's "Original Meaning" says: The Second Line is both central and in the proper position, thus being a "central and upright" line. Unfortunately, there is no corresponding support above, so it desires to advance but feels distressed. If the person consulting the oracle is in such a situation and remains upright, it will be auspicious, and they will receive blessings from the Queen Mother. "Queen Mother" refers to the Fifth Line. This is originally a divination text from a ritual offering to the maternal ancestor. All instances where a yin line occupies a high position fall into this category.

程傳 六二在下，上無應援，以中正柔和之德，非強於進者也，故於進為可憂愁，謂其進之難也。然守其貞正，則當得吉，故云“晉如愁如貞吉”。“王母”，祖母也，謂陰之至尊者，指六五也。二以中正之道自守，雖上無應援，不能自進。然其中正之德，久而必彰。上之人自當求之。蓋六五大明之君，與之同德，必當求之，加之寵祿，受介 集說 胡氏炳文曰：《小過》六二曰“遇其妣”，彼言祖妣，即此言“王母”也。

Cheng Yi in Yichuan's Commentary on the Changes says: The line six in the second is located in the lower trigram, and there is no corresponding support above it. It relies on the virtue of being upright and gentle, not someone who forcefully pushes forward. Therefore, in matters of advancement, it naturally experiences worry, indicating that its progress is difficult. However, as long as it maintains uprightness and sincerity, it will ultimately achieve good fortune. Therefore, the line statement says, "Advancing with worry and uprightness brings good fortune." "Wangmu" refers to the grandmother, meaning the most honored among the yin lines, which is line six in the fifth. Line six in the second maintains itself with the virtue of uprightness and correctness. Although there is no support above it and it cannot advance on its own, its virtue of uprightness and correctness will eventually become evident over time. Those in higher positions will naturally invite it. Line six in the fifth is a great enlightened ruler who shares the same virtue, and will certainly seek it out, bestowing upon it favor and official rank. The original text here is missing some words, and Cheng Yi's remarks stop at the words "shoujie," without completing the sentence. The "Jishuo" cites Hu Bingwen's statement: The line statement of Xiao Guo's line six in the second mentions "meeting its mother," referring to the maternal ancestor, which is the same as the "Wangmu" mentioned here.

案 二五相應者也，以陰應陽，以陽應陰，則有君臣之象，以陰應陰，則有妣婦之象。不曰母而曰王母者，禮重昭穆，故孫祔於祖，則孫婦祔於祖姑。蓋以昭穆相配，《易》爻以相配喻相應也。此明其為王母，而《小過》只言“妣”，蒙上過其祖之文爾。六五卦之主，而二應之，故有受福之義。

Li Guangdi remarked: The second line and the fifth line are originally a pair that corresponds to each other. If a yin line corresponds to a yang line, or a yang line corresponds to a yin line, it represents the image of a ruler and a minister. If a yin line corresponds to another yin line, it represents the image of a grandmother and a granddaughter-in-law. Here, it is not called "mother" but "Wangmu" because the rites emphasize the order of昭穆 (zhao mu): the spirit of the grandson is mainly enshrined beside the grandfather, and the spirit of the granddaughter-in-law is enshrined beside the grandmother. Since it is based on the order of zhao mu, the lines of the Zhou Changes use this correspondence to illustrate the concept of "response." This line explicitly mentions "Wangmu," while the Xiao Guo hexagram only mentions "bi," because it is a continuation of the previous sentence "over his ancestor," which is omitted. The sixth line is the main line of the entire hexagram, and the sixth line two corresponds to it, thus implying the idea of receiving blessings.

六三，眾允，悔亡。本義 三不中正，宜有悔者，以其與下二陰皆欲上進，是以為眾所信而“悔亡”也。程傳 以六居三，不得中正，宜有悔咎。而三在順體之上，順之極者也。三陰皆順上者也，是三之順上，與眾同志，眾所允從，其悔所以亡也。

The line statement for the third line (六三) says: "All agree, regret disappears." Zhu Xi's "Original Meaning" explains: The third line is neither in the center nor in the proper position, so by principle it should have regret; but it is the same as the two yin lines below, the initial line (初六) and the second line (六二), in wanting to move upward. Therefore it gains the trust of the people, and regret disappears. Cheng Yi's "Yichuan Commentary on the Changes" says: A yin line in the third position is not in the center and is not in the proper position, so it should have regret and misfortune. However, the third line is at the top of the坤 (Earth) trigram, which is extremely yielding; the three yin lines in the lower trigram all yield to above, and the third line yields to above, thus aligning with the will of all, and all people approve and follow it, so its regret is resolved.

有順上嚮明之志，而眾允從之，何所不利？或曰，不由中正，而與眾同，得為善乎？曰：眾所允者，必至當也，況順上之大明，豈有不善也？是以“悔亡”。蓋亡其不中正之失矣。古人曰，謀從眾則合天心。集說 吳氏曰慎曰：初“罔孚”，未信也；三“眾允”，見信也。信於下斯信於上，故弗信乎友，弗獲於亡矣。

Cheng Yi continued to say: Holding the aspiration of being obedient to the superior and moving toward brightness, and also having the approval of the people following along, how could there be anything that cannot be achieved? Someone asked: If one does not follow the middle and correct path, but merely follows the majority, can this still be considered good? The answer is: What is approved by the people must conform to the principle of utmost correctness, and moreover, what it obeys is the great brightness of the superior, so how could it not be good? Therefore, the line statement says 'regret disappears,' meaning that its deficiency of not being middle and correct is eliminated. The ancients said that consulting the people's opinions when planning matters is in accordance with the will of heaven. 'Collected Commentaries' cite Wu Yashen as saying: The line 'without credibility' in the initial line refers to not yet having gained trust; the line 'approved by the people' in the third line refers to having already been trusted. First, one must gain the trust of those below, and then one can gain the trust of those above, so the 'Doctrine of the Mean' says 'if one does not gain the trust of friends, one cannot gain the trust of those above.'

九四，晉如鼫鼠，貞厲。本義 不中不正，以竊高位，貪而畏人，蓋危道也，故為“鼫鼠”之象。占者如是，雖正亦“危”也。程傳 以九居四，非其位也。非其位而居之，貪據其位者也。貪處高位，既非所安，而又與上同德，順麗於上，三陰皆在己下，勢必上進，故其心畏忌之。貪而畏人者，“鼫鼠”也，故云“晉如鼫鼠”。貪於非據，而存畏忌之心，貞固守此，其危可知。言“貞厲”者，開有改之道也。

The fourth line statement says: "Advancing like a shi mouse, remaining firm and perilous." Zhu Xi's "Benyi" explains that the ninth line in the fourth position is neither in the center nor in the proper position, thus occupying a high position unjustly. It is greedy and fearful, which is a dangerous path, hence using the image of the shi mouse. If a person is in such a situation, even if they remain upright, they will still face danger. Cheng Yi's "Yichuan Commentary on the Changes" says that a yang line in the fourth position is not its proper place. To stay in an improper position is to desire to occupy that position. To greedily hold a high position is already unstable, and worse, it is in harmony with the sixth line in the fifth position, which is gentle and dependent on the ruler. Below the lower trigram, there are three yin lines beneath it, which inevitably push upward. Thus, it feels both jealousy and fear. Greedy and fearful, this is exactly the shi mouse, hence the line statement says "advancing like a shi mouse." To greedily occupy an improper position, while still having fear, and stubbornly holding on, its danger is evident. The line statement says "remaining firm and perilous," which leaves a path for reform.

集說 項氏安世曰：《晉》之道，以順而麗乎大明，以柔進而上行，皆主乎順者也。三雖不正，以其能順，故得其志而上行。四雖已進乎上，以其失柔順之道，故如“鼫鼠”之窮而不得遂。

"The Collection of Sayings" cites Xiang Anshi's explanation: The hexagram "Jin" represents the way of yielding and following the great brightness above. Throughout the hexagram, the main idea is "smoothness." Although the line six in the third is not in the proper position, because it is yielding, it can realize its aspirations and move upward. The line nine in the fourth, although it has reached the upper trigram, has abandoned the way of yielding, thus being like the shi shu, which is unable to proceed, unable to advance.

案 此卦以彖辭觀之，則九四以一陽而近君，“康侯”之位也。參之爻義，反不然者，蓋卦義所主在柔，則剛正與時義相反。當《晉》時，居高位，而失靜正之道。乖退讓之節，貪而畏人，則非鼫鼠而何？“貞厲”者，戒其以持祿保位為常，而不知進退之義也。

Li Guangdi remarked: If we look at this hexagram solely from the perspective of the "Tu Ci," the Nine in the Fourth, with a yang line closely adjacent to the sovereign's position, is precisely the position of "Kang Hou." However, when referring to the meaning of the "Yao Ci," it is entirely different: since the hexagram of "Jin" emphasizes the flexible, the path of firmness is actually contrary to the meaning of the times implied by this hexagram. During the time of "Jin" advancing, occupying a high position yet losing the path of quietude and uprightness, violating the measure of humility and yielding, being greedy yet fearful of others, is this not exactly the behavior of a shi shu? The "Yao Ci" says "Zhen Li," warning him not to regard preserving his salary and holding his position as the norm, and not to understand the principles of when to advance and when to retreat.

六五，悔亡，失得勿恤，往吉無不利。本義 以陰居陽，宜有悔矣。以大明在上，而下皆順從，故占者得之，則其“悔亡”。又一切去其計功謀利之心，則“往吉”而“無不利”也。然亦必有其德，乃應其占耳。

Line 65: Regret disappears, loss and gain need not be worried about, going forward brings good fortune and no disadvantage. Zhu Xi's "Original Meaning" says: A yao in a yin position occupying a yang place should originally bring regret. But since it possesses great brightness of virtue and is in a high position, the other yao all obey it, so the person consulting the oracle attains this line and regret is dispelled. If one can further eliminate all thoughts of calculating gains and losses and seeking benefits, then "going forward brings good fortune and no disadvantage." However, the person consulting must themselves possess such virtue to be worthy of this divination.

程傳 六以柔居尊位，本當有悔，以大明而下皆順附，故其悔得亡也。下既同德順附，當推誠委任，盡眾人之才，通天下之志，勿復自任其明，恤其失得，如此而往，則 集說 劉氏牧曰：陽為躁動，陰為靜止。二五陽位，以陰居之，能節其動，故爻辭不稱晉，而皆曰“悔亡”。

Cheng Yi's Yichuan Commentary on the Changes says: A yin and flexible element occupying a high position should naturally bring regret; however, because it possesses great brightness and virtue, and all the lower lines are obedient and attached, the regret is thus resolved. Since the lower lines are already united in virtue and attached, one should sincerely treat them and fully utilize their talents, and open up the hearts of the people, no longer relying on one's own discernment and being overly concerned with temporary gains and losses; thus proceeding forward, one would—here the original text is missing, and Cheng Yi's words are incomplete. The "Collected Sayings" cite Liu Mu's statement: Yang is restless and active, while Yin is still and quiet. The second and fifth lines, which are in positions that should be occupied by Yang, are instead occupied by Yin lines, which can restrain that restlessness. Therefore, the statements of these two lines do not mention the word "progress," but instead universally say "regret disappears."

石氏介曰：以道自怔，得之自是，失之自是，曾不以介意小人患得患失，恤也。胡氏炳曰：事有不必憂者，“勿恤”，寬之之辭也，有不當憂者，“勿恤”，戒之之辭也。此曰“失得勿恤”，戒辭明矣，蓋當《晉》之時，易有患得患失之心，才柔又易有失得之累。大明在上，用其明於所當為，不當用其明於計功謀利之私也。

"The Jishuo cites Shi Jie's saying: A person who adheres to the Dao remains the same whether he gains or loses; he never worries about gains and losses. Only petty people are constantly anxious about gaining and losing. Hu Bingwen says: Some things do not need to be worried about; saying 'do not worry' is a way of easing the mind. Some things should not be worried about; saying 'do not worry' is a warning. Here, 'do not worry about losing or gaining' clearly belongs to the latter category—when the hexagram Jin (Progress) is appropriate, people are easily prone to anxiety about gains and losses. Moreover, the line Six in the Fifth is of a gentle and weak nature, making it even more susceptible to being troubled by gains and losses. The bright light of Heaven is above; this clarity should be applied to the proper matters, not to calculating results or seeking private gain."

案 彖辭言康侯之被遇，而《傳》以柔進上行釋之，則聖人之意，以此爻當康侯而為卦主明矣。蓋凡卦皆有主，其合於彖辭者是也。九四高位而爻辭不善如此，則彖辭之，義，誠非六五不足以當之。“晉如鼫鼠”者，患得患失，鄙夫之行也。“失得勿恤”者，竭誠盡忠，君子之志也。

Li Guangdi remarked: The "Commentary on the Judgment" discusses how Kanghou received the favor of the sovereign, and the "Commentary on the Judgment" uses "the flexible and advancing line ascending" to explain it. This shows that the sage's intention was to take this line as representing Kanghou, and as the main subject of the entire hexagram. This is very clear. Generally, each hexagram has a main subject, and the line that corresponds with the "Commentary on the Judgment" is the main subject. The line nine in the fourth holds a high position, yet its line statement is so negative. Therefore, the meaning of the "Commentary on the Judgment" can only be properly understood by the line six in the fifth. "Advancing like a shi mouse" represents the behavior of a petty person who is anxious about gains and losses; "do not worry about losing or gaining" represents the sincere and loyal heart of a gentleman.

上九，晉其角，維用伐邑，厲吉無咎，貞吝。本義 “角”，剛而居上，上九剛進之極，有其象矣。占者，得之而以伐其私邑，則雖“危”而“吉”且“無咎”。然以極剛治小邑，雖得其正，亦可“吝”矣。

The line statement for the topmost yang line says: "The deer's horn is advanced, using it to attack the private territory, it is dangerous but auspicious without blame, and it is difficult." Zhu Xi's "Original Meaning" says: "The 'horn' is hard and located on the head. The topmost yang line is yang and vigorous to the extreme, which exactly matches this image. If the person consulting the oracle uses this line to attack their private territory, although it is dangerous, it is still auspicious and without blame. However, using an extremely strong method to govern a small territory, even though it is in accordance with the right path, will ultimately leave a little 'difficulty'—which is a regret."

程傳 “角”，剛而居上之物。上九以剛居卦之極，故取角為象。以陽居上，剛之極也。在《晉》之上，進之極也。剛極則有強猛之過，進極則有躁急之失。以剛而極於進，失中之甚也。無所用而可，唯獨用於“伐邑”，則雖“厲”而“吉”且“無咎”也。

Cheng Yi in Yichuan's Commentary on the Changes says: "Jiao" refers to something hard and long located at the highest place. The Nine at the Top holds a yang line at the top of a hexagram, so it takes the image of Jiao. A yang line at the very top indicates that firmness has reached its extreme; being in the upper position of the hexagram Jin indicates that advancement has reached its extreme. When firmness reaches its extreme, there is the fault of being strong and fierce; when advancement reaches its extreme, there is the fault of being restless and hasty. Being both firm and advancing to the extreme means a serious loss of the middle path. Such a person is inappropriate for any use, but only when used for "attacking a city" does it result in danger "Li" yet still "good" and "no blame."

伐四方者，治外也。伐其居邑者，治內也。言“伐邑”，謂內自治也。人之自治，剛極則守道愈固，進極則遷善愈速。如上九者以之自治，則雖傷於“厲”而“吉”且“無咎”也。嚴厲非安和之道，而於自治則有功也。復云“貞吝”以盡其義，極於剛進，雖自治有功，然非中和之德，故於貞正之道為可“吝”也，不失中正為貞。

Cheng Yi continued to say: To attack the four directions is to govern externally; to attack one's own territory is to govern internally. The line statement says "attack the territory," which refers to self-cultivation internally. Human self-cultivation, when it reaches its extreme, becomes more firm in upholding the Dao; when it reaches its extreme, it becomes faster in changing mistakes and doing good. A person like the Nine at the Top, using this vigor for self-cultivation, may be overly strict "lì," yet still remains "jí" and "wú jiù." Strictness is not the way of peace and tranquility, but it can be effective in self-cultivation. The line statement adds another sentence, "zhēn lìn," which means: those who have reached the extreme in advancement, although their self-cultivation is effective, are not of the middle and harmonious virtue. Therefore, when measured by the path of uprightness, they are still "lìn"—not losing uprightness is called "zhēn."

集說 張子曰：無可進而進，唯“伐邑”於內則可矣，如君子則知止也。王氏宗傳曰：《晉》之上九，晉至於“角”，無所復進矣。唯能自反自克而內自治焉，則知危厲自警而獲吉矣，此所以無剛進之咎也。

"The Collection of Sayings" cites Zhang Zai saying: when there is nowhere else to advance yet one still advances, the only way forward is to "attack the city" internally; a gentleman would understand when to stop. Wang Zongping says: the upper nine of the "Jin" hexagram has advanced to the "Jiao" position, with no further place to go. Only by self-reflection and self-restraint, making internal improvements, can one realize the perilous situation and remain vigilant, thus achieving good fortune. This is why it does not fall into the blame of excessive advancement.

《朱子語類》：看伯於與廬陵問答內《晉》卦“伐邑”說。曰：《晉》上九“貞吝”，“吝”不在克治，正以其克治之難，面言其合下有此吝耳。“貞吝”之義，只雲貞固守此則吝，不應於此獨雲於正道為吝也。

"The Collected Commentaries" cite "The Words of Master Zhu" as follows: Someone asked Zhu Xi about a passage in the dialogue between Bo Yu and Lu Ling discussing the "Jin" hexagram's phrase "attack the city." Zhu Xi said: The "Zhen Lin" in the upper ninth line of the "Jin" hexagram does not refer to self-restraint and governance. Rather, because self-restraint and governance are extremely difficult, it points out at the beginning that there is this regret. The meaning of "Zhen Lin" is simply that clinging to this approach leads to regret, and it should not be interpreted as self-restraint being a regrettable thing.

項氏安世曰：《晉》好柔而惡剛，故九四、上九皆以“厲”言之。四進而非其道，故為“鼫鼠”。上已窮而猶晉，故為“晉其角”。陸氏振奇曰：當《晉》之時，聖人最喜用柔而不用剛，故四陰“吉”“悔亡”，二陽“厲”且“吝”也。

Xiang Anshi said: The hexagram "Jin" (Progress) favors softness and dislikes firmness, so the two lines "Nine in the Fourth" and "Nine at the Top" both use the word "Lai" (danger) to describe them. "Nine in the Fourth" advances upward but does not follow the correct path, hence it is likened to "Shi Shu" (a kind of mouse). "Nine at the Top" has already reached the extreme yet still desires to advance further, hence it is said "Jin Ji Jiao" (advancing to the horn). Lu Zhenqi said: At the time of proper advancement in the hexagram "Jin", the sage most supports softness and does not advocate firmness, so the four yin lines have divinations that are either "Ji" (auspicious) or "Hui Wang" (regret disappears), while the two yang lines have divinations that are "Lai" (danger) and "Lin" (difficulty).

案 ”晉其角”者，是知進而不知退者也。知進而不知退者，危道也。然亦有時事使然，而進退甚難者。唯內治其私，反身無過，如居家則戒子弟，戢僮僕；居官則杜交私，嚴假託，皆“伐邑”之謂也，如此則雖“危”而“吉無咎”矣。

Li Guangdi remarked: The phrase "Jin qi jiao" refers to those who only know to advance but do not know to retreat. To only advance without knowing when to retreat is inherently dangerous. However, there are times when circumstances force one into such a position, making both advancement and retreat difficult to manage. In such situations, one must focus inward, rectify one's private affairs, and practice self-reflection without fault. At home, one should discipline one's sons and servants; in official duties, one should eliminate private requests and strictly prevent others from using one's name for their own purposes. These actions belong to the meaning of "fa yi" — "fa yi" does not mean actually waging war, but rather redirecting the strictness of military discipline to govern one's own household. If one can do this, then even in a "dangerous" situation, one can still remain "auspicious without blame."

若以進為常，縱未 總論 邱氏富國曰：“晉”，進也，柔進而上行也，故卦專主柔進為義。六爻四柔二剛，六五一柔自四而升，已進者也，故“往吉無不利”。下坤三柔，皆欲進者，而九四以剛間之，故有“晉如鼫鼠”之象。

Li Guangdi's commentary stops abruptly at the phrase "if advancing is the norm, even if not," indicating a missing text in the original manuscript. The "General Discussion" cites Qiu Fuguo's statement: "Jin" means advancing, and it refers to the gentle and compliant moving upward continuously, so this hexagram defines its meaning through the concept of advancement. Among the six lines, four are yin (soft) and two are yang (hard). The yin line at the fifth position, six-five, has advanced from the fourth position and has reached its proper place, hence the line statement says "advancing is auspicious and beneficial without any hindrance." The lower trigram is坤 (Earth), which contains three yin lines that all wish to advance upward, but the yang line at the fourth position blocks the way, hence the image of "advancing like a shi mouse."

趙氏汝騰曰：下三爻皆柔順而坤體，故初二“吉”、三“悔亡”。四上以陽不當位，故“厲”且“吝”。唯五以柔明居尊位，故“往吉無不利”也。龔氏煥曰：《晉》卦諸爻，皆以進為義。初二三五，柔之進。四與上，剛之進也。四陰二陽，陰多“吉”而陽多“厲”者，《晉》以柔順為善，剛強則躁矣，故《彖傳》曰：“順而麗乎大明，柔進而上行。”卦之得名，其亦以柔為主與？

Zhao Runteng said: The three lines below are all yin and belong to the structure of the Earth trigram, so the lines Initial Six and Second Six are said to be 'auspicious', while the Third Six is said to be 'regret disappears'. The lines Fourth Nine and Top Nine, being yang lines in inappropriate positions, are said to be 'dangerous' and 'narrow'. Only the line Fifth Six, being a yin line that is gentle and discerning, occupies the honorable position, so it is said 'going forward brings auspiciousness without any disadvantage'. Gong Huan said: The hexagram of 'Progress' defines all its lines by 'advancing'. The lines Initial, Second, Third and Fifth are the advancement of yin lines; the lines Fourth and Top are the advancement of yang lines. The entire hexagram has four yin lines and two yang lines. Yin lines are mostly auspicious while yang lines are mostly dangerous, because the hexagram of 'Progress' values gentleness and compliance, and yang strength tends to become impetuous. Therefore, the Commentary on the Judgment says 'gentle and compliant, and attached to great brightness, yin advancing and ascending'. The reason this hexagram is named so, is probably because it emphasizes gentleness.

程傳 《明夷序卦》：“晉者進也，進必有所傷，故受之以明夷，夷者傷也。”夫進之不已，必有所傷，理自然也，《明夷》所以次《晉》也，為卦坤上離下，明入地中也。反晉成明夷，故義與晉正相反。《晉》者明盛之卦，明君在上，群賢並進之時也。《明夷》昏暗之卦，暗君在上，明者見傷之時也。日入於地中，明傷而昏暗也，故為《明夷》。

Cheng Yi in Yichuan's Commentary on the Changes says: The "Xu Gua Zhuan" explains that "Jin means advancement; advancement necessarily leads to injury, hence it is followed by Mingyi, which means injury." Advancing without stopping will inevitably lead to harm, which is a natural principle. Therefore, the hexagram Mingyi comes after Jin. In terms of the structure of the hexagram,坤 is on top and Li is at the bottom, forming an image of light sinking into the earth. Turning the hexagram Jin upside down results in Mingyi, so the meanings of the two hexagrams are exactly opposite. Jin represents a hexagram of great brightness, with a wise ruler at the top and a gathering of virtuous ministers; Mingyi represents a hexagram of darkness, with an ignorant ruler at the top and the wise suffering harm. The sun sinking into the earth, the light being injured and the world becoming dark, hence it is called Mingyi.

明夷，利艱貞。本義 “夷”，傷也。為卦下離上坤，日入地中，明而見傷之象，故為《明夷》。又其上六為暗之主。六五近之，故占者利於艱難以守正，而自晦其明也。程傳 君子當《明夷》之時，利在知艱難而不失其貞正也。在昏暗艱難之時，而能不失其正，所以為明君子也：集說 孔氏穎達曰：時雖互暗，不可隨世傾邪，故宜艱難堅固，守其貞正之德。

The Hexagram Statement of 《Mingyi》 says: "Mingyi, beneficial to be persevering and upright." Zhu Xi's 《Benyi》 says: "Yi" means injury. In terms of the structure of the hexagram, the lower trigram is Li (Fire) and the upper trigram is Kun (Earth), symbolizing the sun sinking into the earth, which represents the image of light being injured, hence the name 《Mingyi》. Moreover, the upper sixth line is the master of darkness, and the sixth line in the fifth position is adjacent to it. Therefore, those who consult the oracle benefit by maintaining uprightness amidst difficulties and concealing their wisdom, not revealing it. Cheng Yi's 《Yichuan Commentary on the Changes》 says: A gentleman in the situation of 《Mingyi》 benefits by understanding the hardship of the situation without abandoning his uprightness. To remain upright even in darkness and hardship is precisely what makes a wise gentleman. The "Collected Sayings" cites Kong Yingda saying: Even if the world is entirely dark, one should not follow the tide and go along with evil. Therefore, one should remain firm and steadfast in hardship, holding fast to one's upright virtue.

李氏舜臣曰：《易》卦諸爻，《噬嗑》之九四，《大畜》之九三，曰“利艱貞”，未有一卦全體以“利艱貞”為義者。此蓋睹君子之明傷為可懼，而危辭以戒之，其時可知也。胡氏炳文曰：以二體，則離明也，傷之者坤；以六爻，則初至五皆明也，傷之者上；上為暗主，而五近之，故《本義》從《彖傳》以“利艱貞”為五。

Li Shunchen said: In the line statements of the hexagrams in The Zhou Changes, both the fourth line of the hexagram Shike and the third line of the hexagram Daxu mention "beneficial to be persevering in uprightness." However, there is no hexagram that is entirely based on the principle of "beneficial to be persevering in uprightness." This is probably because the sage saw how dangerous it was for a gentleman's wisdom to be harmed, and thus used words of danger and caution to warn, and from this we can imagine the state of the times. Hu Bingwen said: Looking at the two trigrams, Li represents brightness, and it is injured by Kun; looking at the six lines, from the first line to the fifth line they are all bright, and they are injured by the sixth line at the top. The sixth line at the top is the master of darkness, and the fifth line is closely adjacent to it. Therefore, the "Benyi" follows the explanation of the "Tuan Zhuan," and applies the principle of "beneficial to be persevering in uprightness" to the fifth line.

初九，明夷于飛，垂其翼。君子于行，三日不食，有攸往，主人有言。本義 飛而垂翼，見傷之象。占者行而不食，所如不合，時義當然，不得而避也。程傳 初九明體，而居明夷之初，見傷之始也。九，陽明上升者也，故取飛象。昏暗在上，傷陽之明，使不得上進，是于飛而傷其翼也。翼見傷，故垂朵。

The line statement for the first yang line says: The bright one flies, but lowers its wings. The gentleman travels, unable to eat for three days. If he goes somewhere, the host speaks against him. Zhu Xi's "Benyi" says: Flying with lowered wings indicates an image of injury. If someone asks about this, he is on the move without food, and wherever he goes, he does not get along with others. This is the current situation, unavoidable. Cheng Yi's "Yichuan Commentary on the Changes" says: The first yang line belongs to the trigram Li, which represents brightness, and it is at the beginning of the hexagram Mingyi. This is the beginning of injury. A yang line is originally bright and rising, so it takes the image of flying. Darkness is above, injuring the brightness of the yang line and preventing it from rising. Hence, it flies with injured wings, which are lowered.

凡小人之害君子，害其所以行者。“君子于行，三日不食”，君子明照，見事之微，雖始有見傷之端，未顯也，君子則能見之矣，故行去避之。“君子于行”，謂去其祿位而退藏也。“三日不食”，言困窮之極也。事未顯而處甚艱，非見幾之明不能也。夫知幾者，君子之獨見， 集說 蘭氏廷瑞曰：陽剛之君子，居明夷之始，戢翼避禍，見幾先遯。

Cheng Yi continued to say: A petty person harming a gentleman harms precisely the means upon which the gentleman relies to act. The line statement says, "The gentleman in action, three days without food." - The gentleman is discerning and can perceive the initial signs even when things are still subtle. Even when the hint of injury is just emerging and not yet apparent, the gentleman has already seen it, so he withdraws to avoid it. "The gentleman in action" refers to abandoning salary and official position to retreat and hide; "three days without food" refers to hardship and poverty reaching their extreme. When the matter has not yet become evident but the situation has already become extremely difficult, it is not something that a person without the wisdom to perceive the right moment can achieve. As for those who can perceive the subtle signs, this is the unique insight of the gentleman - the original text here is missing some characters, and Cheng Yi's words are not completed. "Collected Commentaries" cites Lan Tingrui saying: A yang strong gentleman is in the beginning of "Bright夷" (Bright Darkness), withdrawing his wings to avoid calamity, and fleeing in advance upon seeing the initial signs.

項氏安世曰：“垂其翼”，不言夷，未傷也。“夷于左股”，言已傷也。說者以“垂其翼”為傷翼，非也，斂翼而下飛者，避禍之象也。邱氏富國曰：初體離明，去上最遠，見傷即避，有飛而垂翼之象。君子知幾，義當速去。蓋可以不食，而不可以不去。去重於食故也。

Xiang Anshi said: The line statement of Chu Jiuya says "it lowers its wings," without using the character "yi," indicating that it has not yet been injured. The line statement of Liu Er says "injured on the left thigh," which is when the injury has already occurred. Some people interpret "lowering its wings" as the wings being injured, which is incorrect. Lowering the wings and flying low is actually the image of avoiding calamity. Qiu Fuguo said: Chujiu belongs to the trigram Li, which represents brightness. Li is farthest from the upper six, so it sees the danger at once and avoids it, hence the image of flying while lowering the wings. A gentleman should be able to detect the signs early and act according to reason, so he should leave quickly. It is better to go hungry than to stay, because leaving is more important than eating.

俞氏琰曰：居《明夷》之初，不敢高飛，遂垂斂其翼以向下，此見幾之明，不待難作而蚤避者也。夫知幾而早去，此君子獨見，主人固不識也，豈得無言？六二，明夷，夷于左股，用拯馬壯，吉。本義 傷而未切，救之速則免矣，故其象占如此。

Yu Yan said: Being at the beginning of the hexagram Ming Yi, one does not dare to fly high, so it folds its wings and descends slowly. This is the wisdom of "seeing the right moment," withdrawing early before calamity arises. To perceive the signs and withdraw in time is the unique insight of a gentleman. The host who receives him naturally cannot understand this, so how could there be no gossip? The line statement for the second line: Ming Yi, the left thigh is afflicted, using a strong horse for rescue brings good fortune. Zhu Xi's "Ben Yi" says: Although injured, the injury is not critical, and if treated quickly, one can escape. Therefore, the symbolic meaning and the divination are as such.

程傳 六二以至明之才，得中正而體順，順時自處，處之至善也。雖君子自處之善，然當陰暗小人傷明之時，亦不免為其所傷。但君子自處有道，故不；能深相傷害，終能違避之耳。足者所以行也，股在脛足之上，於行之用為不甚切。左又非便用者。手足之用以右為便，唯蹶張用左，蓋右立為本也。“夷于左股”，謂傷害其行而不甚切也。

Cheng Yi in Yichuan's Commentary on the Changes says: The second line has extremely bright talent, occupies the central position and is in the proper place, and the structure of the hexagram is soft and compliant. It follows the trend of the time and arranges itself properly, which is considered to be the best way to deal with the world. However, even though a gentleman may take care of himself well, when encountering dark and petty people who harm brightness, he cannot avoid being harmed by them. Nevertheless, since the gentleman maintains proper conduct, the harm inflicted by others cannot be too severe, and he can ultimately escape it. The feet are used for walking. The thighs are located above the calves and feet, and their relationship with walking is not very crucial. The left side is not the dominant side. Human hands and feet are accustomed to using the right side. Only when using the foot to push the bowstring is the left foot used, because standing is based on the right foot. Therefore, 'being injured on the left thigh' refers to the injury affecting his movement, but not the most essential part.

雖然，亦必自免有道，拯用壯健之馬，則獲免之速而古也。君子為陰暗所傷，其自處有道，故其傷不甚。自拯有道，故獲免之疾。用拯之道不壯，則被傷深矣。故云“馬壯”則“吉”也。二以明居陰暗之下，所謂“吉”者，得免傷害而已，非謂可以有為於斯時也。

Cheng Yi continued to say: Although it is like that, to escape one must have a way: by borrowing a strong horse for rescue, one can escape quickly, thus being auspicious. A gentleman is harmed by dark forces, but because he maintains proper conduct, his injury is not severe; because he has a way to save himself, he can escape quickly. If the means of rescue are not strong enough, he will be deeply injured. Therefore, the line statement says "a strong horse" brings "auspiciousness." The line Six in the Second, possessing the quality of brightness, is located beneath dark forces. Here, the so-called "auspiciousness" merely means being free from harm, not that one can still accomplish anything at this time.

集說 王氏宗傳曰：六二文明之主也，以六居二，柔順之至文王以之。案 《明夷》與《豐》卦略相似，然《豐》者明中之昏，《明夷》則昏極而不復明也。兩卦皆以上六為昏之主，六二為明之主。既為明之主，豈可不以救昏為急？故此之“夷于左股”者，與《豐》二之“往得疑疾”同也；此之“用拯馬壯”者，與《豐》之“有孚發若”同也。蓋未至於《豐》三之“折其右肱”，則猶有可為之理也。

"Ji Shuo" cites Wang Zongcheng's commentary: Six in the Second is the master of civilization, with a yao of yin occupying the second position, reaching the utmost in flexibility and obedience. King Wen of the Zhou dynasty, living in the era of King Zhou, was precisely using this approach. Li Guangdi comments: The hexagrams of Mingyi and Feng have some similarities. However, Feng discusses darkness within brightness, while Mingyi represents darkness reaching its extreme, where no light can ever return. Both hexagrams take Upper Six as the master of darkness and Six in the Second as the master of brightness. Since it is the master of brightness, how could it not regard the remedy for darkness as an urgent matter? Therefore, this hexagram's "yi yu zuo gu" corresponds to the "wang de yi ji" of the Second line of Feng hexagram; this hexagram's "yong zhen ma zhuang" corresponds to the "you fu fa ruo" of Feng hexagram. As long as one has not reached the stage of the Third line of Feng hexagram, "zhe qi you gong," there is still room for action.

九三，明夷于南狩，得其大首，不可疾貞。本義 以剛居剛，又在明體之上，而屈於至暗之下，正與上六暗主為應，故有嚮明除害，得其首惡之象。然不可以亟也，故有“不可疾貞”之戒。成湯赴於夏臺，文王興於羑里，正合此爻之義，而小事亦有然者。

The line statement for the third line (Nine Three) says: "In the southern hunt, he captures the chief culprit; one should not act hastily in divination." Zhu Xi explains in his "Original Meaning" that the Nine Three, with a yang line in a yang position, is located at the top of the li trigram, which represents brightness. However, it is placed under extremely dark forces, corresponding exactly with the upper sixth line, the chief of darkness. This reflects an image of pursuing light to remove evils and capturing the main culprit. However, this matter cannot be rushed, hence the warning "one should not act hastily in divination." Shang Tang was once imprisoned at Xutai and later rose to power, and King Wen of Zhou was imprisoned in Youli and later rose to power, which fits the meaning of this line. The same principle applies to smaller matters as well.

程傳 九三離之上，明之極也。又處剛而進，上六坤之上，暗之極也。至明居下而 集說 胡氏炳文曰：二之救難，可速也；三之除害，不可速也，故有“不可疾貞”之戒。六四，入于左腹，獲明夷之心，于出門庭。

Cheng Yi in Yichuan's Commentary on the Changes says: Nine in the Third is located at the top of the Li hexagram, which is the point where brightness reaches its peak, and it is in a yang position advancing forward; Six at the Top is located at the top of the Kun hexagram, which is the point where darkness reaches its peak. The side of extreme brightness is below — the original text here is missing some words, and Cheng Yi's words are not completed. "Collected Sayings" cites Hu Bingwen saying: Six in the Second saves itself from its own danger, which can be quick; Nine in the Third removes the calamities of the world, which cannot be quick, hence the warning "it is not advisable to act hastily in uprightness." The line statement of Six in the Fourth: entering the left abdomen, obtaining the mind of Mingyi, and going out from the courtyard.

本義 此爻之義未詳，竊疑左腹者幽隱之處；“獲明夷之心于出門庭”者，得意於遠去之義。言筮而得此者，其自處當如是也。蓋離體為至明之德，坤體為至暗之地。下三爻明在暗外，故隨其遠近高下而處之不同。六四以柔正居暗地而尚淺，故猶可以得意於遠去。五以柔中居暗地而已迫，故為內難正志以晦其明之象。上則極乎暗矣，故為自傷其明以至於暗，而又足以傷人之明。蓋下五爻皆為君子，獨上一爻為暗君也。

Zhu Xi's "Ben Yi" says: The meaning of this line is not yet clear to me, but I privately think that "left abdomen" refers to a secluded and hidden place; "obtaining the mind of Mingyi while leaving the courtyard" means to go away happily and freely. That is to say, those who obtain this line in their divination should arrange themselves in this way. Generally speaking, the trigram Li represents the highest brightness of virtue, while the trigram Kun represents the most dark situation. The brightness of the lower three lines is still outside the darkness, so according to how far or near they are from the darkness, their treatment differs. The line six in the fourth is gentle and proper, yet only slightly immersed in darkness, so it can still go away happily; the line six in the fifth is gentle and proper in the center, yet already close to darkness, so it shows the image of being in internal difficulties, maintaining a correct mind, and restraining brightness; the line six at the top is in the extreme darkness, so it is self-inflicted damage to brightness until complete darkness, and even enough to harm others' brightness. In summary, the lower five lines are all gentlemen, but the top line is the dark king.

程傳 六四以陰居陰，而在陰柔之體，處近君之位，是陰邪小人居高位，以柔邪順於君者也，六五《明夷》之君位，傷明之主也。四以柔邪順從之，以固其交。夫小人之事君，未有由顯明以道合者也，必以隱僻之道自結於上。右當用，故為明顯之所；左不當用，故為隱僻之所。人之手足皆以右為用，世謂僻所為僻左，是左者隱僻之所也。

Cheng Yi in Yichuan's Commentary on the Changes says: The sixth line in the fourth position has a yao of yin in a yin position, and is located within the hexagram of K'un, which is itself a yin and soft structure. It is in a position close to the ruler, which indicates that a petty and wicked person has taken a high position, using soft and deceitful means to comply with the ruler. The sixth line in the fifth position is the ruler position of the hexagram Mingyi, which is the one causing the injury to brightness; the sixth line in the fourth position uses soft and wicked methods to comply with it, in order to strengthen their relationship. Petty people serving the ruler have never relied on brightness and righteousness, and have always used secret and indirect methods to attach themselves to the ruler. The right side is the commonly used side, so it represents the open place; the left side is not commonly used, so it represents the hidden and secluded place. Human hands and feet use the right side, and the world calls the secluded place 'pili zuo', which shows that 'left' is the place of concealment.

四由隱僻之道深入其君，故云“入于左腹”。“入腹”，謂其交深也。其交之深，故得其心。凡奸邪之見信於其君，皆由奪其心也。不奪其心，能無悟乎？“于出門庭”，既信之於心，而後行之於外也。邪臣之事暗君，必先蠱其心而後能行於外。

Cheng Yi continued to say: "The sixth line in the fourth position follows a hidden path and penetrates deeply into the ruler's inner self, hence it is said 'entering the left abdomen.' 'Entering the abdomen' refers to a deep connection; when the connection is deep, one is able to touch the ruler's heart. All wicked people who gain the ruler's trust do so by seizing control of the ruler's heart; without seizing the ruler's heart, how could the ruler remain unaware? 'Going out from the courtyard' means that one has already gained trust within the ruler's heart before extending one's hand outside the court. A wicked minister serving a foolish ruler must first deceive the ruler's mind before being able to act recklessly outside."

集說 楊氏時曰：“腹”，坤象也，坤體之下，故曰“左腹”，尊右故也。“獲明夷之心”，所謂求仁而得仁也，此微子之明夷也。《朱子語類》云：《明夷》下三爻皆說“明夷”，是明而見傷者。六四說者卻以為奸邪之臣，先蠱惑其君心，而後肆行於外。

"The Collection of Commentaries" cites Yang Shi's statement: "The term 'belly' refers to the image of the Earth (Kun). The line Six in the Fourth is located in the lower part of the Earth trigram, hence it is called 'left belly.' This is because in the ritual system, the right is considered superior and the left is considered inferior." "To obtain the mind of Mingyi" refers to seeking benevolence and attaining benevolence, which is the conduct of Wei Zi in the era of Mingyi. The "Classical Sayings of Master Zhu" states that the three lines below the Mingyi hexagram all mention the term "Mingyi," referring to a person whose light is harmed. However, when it comes to the line Six in the Fourth, commentators interpret it as a wicked minister first misleading the sovereign's mind and then acting recklessly outside.

下三爻皆說明夷是好底，何獨此爻卻作不好說？以意觀之，六四居暗地尚淺，猶可以得意而遠去。故雖入於幽隱之處，猶能獲明夷之心“于出門庭”也。上六“不明晦”，則是合下已是不明。

Zhu Xi continued to say: The three lines below discuss "ming yi" (bright calamity), all of which are spoken in a positive way. Why is this line alone spoken in a negative way? According to my experience, the sixth line in the fourth position has not yet sunk deeply into darkness, and still can fulfill its wish to go far away. Therefore, although it has entered a deep and hidden place, it can still achieve its wish and leave from the courtyard. As for the sixth line at the top saying "bu ming hui" (not bright and obscured), that is only from the beginning already not bright.

胡氏炳文曰：初二三在暗外，至四則將入暗中。然比之六五，則四尚淺也，猶可得意於遠去。“獲明夷之心”者，微子之自靖。“于出門庭”者，微子之行遯也。六五，箕子之明夷，利貞。本義 居至暗之地，近至暗之君，而能正其志，箕子之象也，貞之至也。“利貞”，以戒占者。

Hu Bingwen said: The lines Initial Nine, Six in the Second, and Nine in the Third are still outside the darkness, but by the time we reach Six in the Fourth, they are almost plunged into darkness. However, compared with Six in the Fifth, the situation of Six in the Fourth is still less severe, and it is still possible to go far with a clear mind. "Obtaining the mind of the darkened one" refers to Weizi seeking his own peace of mind; "leaving the courtyard" refers to Weizi fleeing and retreating. The line statement of Six in the Fifth: Ji Zi's darkened mind, is advantageous to maintain uprightness. Zhu Xi's "Ben Yi" says: Being in the most dark place, yet close to the most ignorant ruler, yet able to maintain one's upright mind, this is exactly the image of Ji Zi, uprightness reaching its extreme. The line statement says "advantageous to maintain uprightness," which is used to warn the person consulting the oracle.

程傳 五為君位，乃常也。然《易》之取義，變動隨時。上六處坤之上，而明夷之 上六，不明晦，初登于天，後入于地。本義 以陰居坤之極，不明其德以至於晦。始則處高位以傷人之明，終必至於自傷而墜厥命。故其象如此，而占亦在其中矣。

Cheng Yi in Yichuan's Commentary on the Changes says: the fifth position is the position of the ruler, which is a general rule; however, in the Zhou Changes, the meaning is taken in a way that is always changing. The upper sixth line is at the top of the坤卦, and the section on Mingyi—here the original text is missing, and Cheng Yi's explanation of the sixth line in the fifth position is incomplete. The line statement for the upper sixth line says: "Not bright and dark, first ascending to heaven, then descending into earth." Zhu Xi in his Benyi says: a yao of yin is in the extreme position of the坤卦, unable to clearly manifest its virtue, thus falling into darkness and confusion. Initially, it harms the brightness of others by relying on its high position, but ultimately it must suffer injury and lose the mandate of heaven. Therefore, the symbolic meaning is thus taken, and the divination is contained within it.

程傳 上居卦之終，為《明夷》之主，又為《明夷》之極，上至高之地。明在至高，本當遠照。明既夷傷，故不明而反昏晦也。本居於高，明當及遠，“初登于天”也，乃夷傷其明而昏暗，“後入于地”也。上，《明夷》之終，又坤陰之終，明傷之極者也。

Cheng Yi in Yichuan's Commentary on the Changes says: The sixth line at the top occupies the end of the entire hexagram, being both the master and the extreme point of Mingyi. The upper position is the highest place. Light in the highest place should naturally illuminate far and wide; but now the light has been damaged, so not only is it not bright, but it becomes dark. It originally occupied a high position, where light should reach all directions, which is called 'initially ascending to heaven'; but now it has injured its own light and fallen into darkness, which is called 'later descending to earth'. The sixth line at the top is both the end of Mingyi and the end of the Yin body of Kūn. It is the line where the light has been injured to the extreme.

集說 蘇氏軾曰：六爻皆“晦”也，而所以晦者不同，自五以下，“明”而“晦”者也。若上六不明而晦者也，故曰“不明晦”。胡氏炳文曰：下三爻以“明夷”為句首，四五“明夷”之辭在句中。上六不曰“明夷”而曰“不明晦”，蓋唯上六“不明”而“晦”。所以五爻之明，皆為其所夷也。

"Collected Commentaries" cite Su Shi's saying: all six lines are in a state of "hui" (obscurity), but the reasons for their obscurity differ. From the third line down, they are inherently bright but are forced into obscurity; however, the sixth line at the top is inherently dark and thus falls into obscurity. Therefore, the line statement says "inherent darkness and obscurity." Hu Bingwen said: the line statements of the first three lines all begin with the words "ming yi" (bright calamity), while "ming yi" appears in the middle of the statements for the fourth and fifth lines; the sixth line does not say "ming yi" but instead says "inherent darkness and obscurity," precisely because only the sixth line is inherently "not bright" and thus "obscurity." It is precisely for this reason that the brightness of the other five lines is all harmed by it.

總論 蘇氏軾曰：力能求則救之，六二之“用拯”是也。力能正則正之，九三之“南狩”是也。既不能救，又不能正，則君子不敢辭其辱以私便其身，六五之“箕子”是也。君子居《明夷》之世，有責必有以塞之，無責必有以全其身而不失其正。初九、六四，無責於斯世，欲近者則入腹獲心“于出門庭”。而遠者，則行不及食也。

"The General Discussion" cites Su Shi saying: When one's strength is sufficient to save, one should save; the "use of saving" in line six two is an example. When one's strength is sufficient to correct, one should correct; the "southern hunting" in line nine three is an example. If neither saving nor correcting is possible, then the gentleman will not abandon this disgrace for the sake of convenience; the "Jizi" in line six five is an example. A gentleman living in a world like that of Mingyi must endeavor to fulfill his duties if he has any; if he has none, he must endeavor to preserve himself without abandoning the right path. The lines nine one and six four have no duties toward this world: those close by will go deep into obscurity, understand the hearts of others, and then emerge from the gate; those far away will simply set out on the journey, not even having time to eat a meal.

程傳 《家人序卦》：夷者傷也，傷於外者必反於家，故受之以家人。”夫傷困於外，則必反於內，《家人》所以次《明夷》也。家人者，家內之道，父子之親，夫婦之義，尊卑長幼之序，正倫理，篤恩義，家人之道也。卦外巽內離，為風自火出。火熾則風生。風生自火，自內而出也。自內而出，由家而及於外之象。二與五，正男女之位於內外，為家人之道。明於內而巽於外，處家之道也。

Cheng Yi in Yichuan's Commentary on the Changes says: The "Xu Gua Zhuan" explains that "Yi means injury; when one is injured externally, he must return to his family, hence it is followed by the Geren hexagram." When a person is hurt or in trouble outside, he must return home, so the Geren hexagram comes after the Mingyi hexagram. The concept of "Geren" refers to the principles within a family: the affection between father and son, the righteousness between husband and wife, and the order among respect, hierarchy, and age. Correcting ethical norms and deepening filial piety and benevolence is the way of the family. In terms of the hexagram structure, the outer trigram is Xun (wind) and the inner trigram is Li (fire), symbolizing wind arising from fire. When fire is strong, it produces wind; wind arises from fire, originating from within and spreading outward. This movement from within to outside represents the extension from a family to the whole country and the world. The second line and the fifth line respectively place the female position and the male position on the inner and outer sides, which is the way of the family. Being clear within and yielding outwardly is the principle of managing a household.

夫人有諸身者，則能施於家。行於家者，則能施於國，至於天下治。治天下之道，蓋治家之道也。推而行之於外耳。故取自內而出之象，為家人之義也。《文中子》書以明內齊外為義，古今善之，非取象之意也。所謂“齊乎巽”，言萬物潔齊於巽方，非巽有齊義也。如“戰乎乾”，乾非有戰義也。

Cheng Yi continued to say: A person must first possess this virtue within himself before he can practice it within his family; only when he can carry it out successfully within his family can he extend it to the state, eventually achieving peace throughout the world. The principles of governing the state are essentially the same as those of governing a family, merely extended and applied to the outside world. Therefore, the hexagram of Family takes the image of "originating from within and spreading outward" as its meaning. Wang Tong's book Zhongwenzi interprets this hexagram as "clarifying within and regulating without," and from ancient times to the present, people have praised this interpretation. However, this is not the original meaning of the image. The "Sayings of the Hexagrams" states "regulate in the direction of Xun," meaning that all things become clean and orderly in the direction of Xun, not that the character Xun itself contains the meaning of "regulation." It is similar to saying "fight in the direction of Qian," where the character Qian itself does not mean "fight."

家人，利女貞。程傳 家人之道，利在女正，女正則家道正矣。夫夫、婦婦而家道正，獨云“利女貞”者，夫正者，身正也。女正者，家正也。女正則男正可知矣。集說 楊氏時曰：家人者，治家人之道也。齊家自夫婦始，舜觀刑于二女，文王刑于寡妻，至于兄弟。“利女貞”者，言家道之本也。林氏希元曰：所正雖在女，所以正之者則在夫，蓋主家之人也。

The Hexagram Statement of the "Family" hexagram says: "Family, beneficial for a woman to be steadfast." Cheng Yi in his Commentary on the Changes, Yichuan, says: The way of the family is beneficial because the woman is steadfast. When the woman is steadfast, the principles of the family are correct. The husband acts as a husband, the wife as a wife, and only then is the family's way correct. The Hexagram Statement, however, only mentions "beneficial for a woman to be steadfast," because when a man is steadfast, he is only steadfast in himself; but when a woman is steadfast, she makes the whole family correct. If the woman is correct, then the man's correctness is self-evident. The "Collected Sayings" cites Yang Shi, who says: What is meant by "family" is the way of managing a family. To manage the family well, one must begin with the relationship between husband and wife. Yu Shun examined the principles of family governance through the two daughters of Yao, and King Wen of Zhou first set an example for his wife before extending it to his brothers. The Hexagram Statement says "beneficial for a woman to be steadfast," which speaks to the fundamental principle of family order. Lin Xi yuan says: Although the one to be corrected is the woman, the one who can correct her is the husband, because the husband is the one who presides over the family.

初九，閒有家，悔亡。本義 初九以剛陽處有家之始，能防閒之，其“悔亡”矣。戒占者當如是也。程傳 初，家道之始也。“閒”，謂防閒法度也。治其有家之始，能以法度為之防閒，則不至於悔矢。

The line statement for the first line (Initial Nine): "There is a measure of restraint in the household, and regret is dispelled." Zhu Xi's "Benyi" says: The Initial Nine, with its yang strength, is at the beginning of managing the household. It can establish precautions in advance, thus naturally eliminating regret. This is a warning to those who consult the oracle to act in this way. Cheng Yi's "Yichuan Commentary on the Changes" says: The initial position is the beginning of family affairs. "Xian" refers to measures for prevention. At the beginning of managing the household, if one can establish measures for prevention, there will be no future regret.

治家者治乎眾人也，苟不閒之以法度，則人情流放，必至於有悔，失長幼之序，亂男女之別，傷恩義，害倫理，無所不至。能以法度閒之於始，則無是矣。故“悔亡”也。九剛明之才，能閒其家者也。不云“無悔”者，群居必有悔，以能閒故亡耳。

Cheng Yi continued to say: governing a family means managing a group of people; if one does not use laws and regulations to prevent misconduct, human nature will become unrestrained and disorderly, and regret will inevitably follow. The order between elders and juniors will be disrupted, the distinction between men and women will be confused, affection and righteousness will be harmed, and ethical norms will be violated, leading to all sorts of problems. If one can establish regulations from the beginning to prevent these issues, they will not arise at all. Therefore, the line statement says "regret disappears." The initial line, "Nine at the Beginning," represents a person of strong character, clarity, and discernment, who is precisely the one capable of establishing preventive measures for the family. The line statement does not say "no regret" but "regret disappears," because living together in a family inevitably brings some regret; however, because preventive measures are in place, that regret is resolved.

集說 王氏弼曰：凡教在初而法在始，家瀆而後嚴之、志變而後治之，則晦矣。處家人之初，為家人之始，故必“閒有家”，然後“悔亡”也。胡氏炳文曰：初之時當閒，九之剛能閒，顏之推曰：教子嬰孩，教婦初來。

"The Collection of Sayings" cites Wang Bi's view: all education and moral guidance should be carried out at the beginning, and laws should be established at the outset. If one waits until the family has already become disrespectful and disorderly before imposing strict discipline, or waits until the heart and mind have already turned corrupt before attempting to correct them, it is too late. The line "Initial Nine" is at the beginning of the "Family" hexagram, representing the starting point of governing a family, so it is necessary first to "keep the family in order," and then regret can be dispelled. Hu Bingwen says: the position of "initial" is precisely the time to set up defenses, and the quality of "nine," being yang and strong, is precisely capable of setting up defenses. Yan Zhitui has said, "Educate children from infancy, and teach a new wife upon her arrival"—educate children from their earliest years, and establish rules when a new wife first enters the household.

六二，無攸遂，在中饋，貞吉。本義 六二柔順中正，女之正位乎內者也，故其象占如此。程傳 人之處家，在骨肉父子之間，大率以情勝禮，以恩奪義，唯剛立之人，則能不以私愛失其正理，故《家人》卦大要以剛為善，初三上是也。

The line statement for the second line (six two): "Without success in any endeavor, in the middle of the household, sincerity brings good fortune." Zhu Xi's "Original Meaning" says: the second line is flexible and proper, which is like a woman establishing her proper position within the family, hence the symbolic representation and interpretation. Cheng Yi's "Yichuan Commentary on the Changes" says: living within the family, one is between close relatives and children, generally emotions surpass propriety, affection overrides righteousness; only those who are strong and self-reliant can avoid losing the correct principles due to personal affection, hence the hexagram "Family" mainly favors strength, and the lines initial nine, nine three, and top nine are examples of this.

六二以陰柔之才，而居柔，不能治於家者也，故“無攸遂”，無所為而可也。夫以英雄之才，尚有溺情愛而不能自守者，況柔弱之人，其能勝妻子之情乎？如二之才，若為婦人之道，則其正也。以柔順處中正，婦人之道也。故在“中饋”則得其正而“吉”也。婦人居中而主饋者也，故云“中饋”。

Cheng Yi continued to say: The Sixth Line in the Second Place, with its Yin and soft nature and occupying a Yin position, is not capable of taking charge of a household, hence it says 'wu yu sui' — there is nothing that it can personally undertake and accomplish. Even those with heroic talents may become entangled in love and fail to maintain self-control; how much more so for the weak and gentle? How could they overcome the private affection for their wives and children? A quality like that of the Sixth Line in the Second Place, if placed in the role of a woman, would be most appropriate. To dwell in the middle and upright position with the virtue of gentleness and compliance is precisely the way of a woman. Therefore, it remains in its proper role of 'zhong kuì', which is auspicious. A woman resides within the family and is responsible for the preparation of food, hence it is called 'zhong kuì'.

集說 孔氏穎達曰：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，故曰：“無攸遂，在中饋，貞吉”。

The "Collected Sayings" cites Kong Yingda's explanation: Six in the Second occupies the central position and is in the proper place, with a yin line corresponding to Nine in the Fifth, a yang line. This fully expresses the virtue of a woman. The way of a woman is to be respectful and compliant; there is nothing that must be accomplished by her personally. What she is responsible for is merely preparing food and offering worship. In this way, she fulfills the proper role of a woman, so the line statement says, "No pursuit, in the middle kitchen, faithful and auspicious."

王氏宗傳曰：“無攸遂”，示不敢有所專也。婦人之職，不過奉祭祀、饋飲食而已，此外無他事也。《詩》曰無非無儀，唯酒食是議。采蘩以供祭祀，為不失職；采蘋以供祭祀，為能循法度。推而上之，推而下之，其職守莫不皆然，是之謂“貞”而“吉”也。《易》氏祓曰：六二柔順得位，與九五相應，女正位乎內者也，此爻正所以發明“利女貞”之義。

Wang Zongcheng said: "wu you sui" indicates not daring to take the initiative. A woman's duty is merely to perform worship and prepare food, and there is nothing else. The "Small Ya" section of the "Book of Songs" says, "wu fei wu yi, wei jiu shi yi" — not to do anything improper, not to take the lead, but only to be concerned with domestic affairs such as food and drink. The "Zhaonan · Cai Fan" describes gathering white water plant for worship, which is not neglecting her duty; the "Zhaonan · Cai Ping" describes gathering water caltrop for worship, which is following the proper procedures. By going up or down from this, regardless of which class of family, a woman's duty is like this, which is called "zhen" and "ji." Yi Fu said: the second line is gentle and in the proper position, corresponding with the fifth line, which is exactly the way a woman should be positioned within the family; this line precisely expresses the meaning of the hexagram statement "li nv zhen."

九三，家人嗃嗃，悔厲吉，婦子嘻嘻，終吝。程傳 “嗃嗃”。未詳字義，然以文義及音意觀之，與“嗷嗷”相類，又若急束之意。九三在內卦之上，主治乎內者也。以陽居剛而不中，雖得正而過乎剛者也。治內過剛，則傷於嚴急，故“家人嗃嗃”然。治家過嚴，不能無傷，故必悔於嚴厲，骨肉恩勝，嚴過故悔也。

The third line statement says: "In the family, people are groaning, regret and danger bring good fortune; the wife and children are laughing, eventually there is regret." Cheng Yi in his commentary Yichuan's Commentary on the Changes says: "The exact meaning of the two characters 'He-he' is still unclear, but from the context and pronunciation, it is similar to 'ao-ao,' and also seems to describe a state of urgent restraint. The third line is at the top of the inner trigram, and is the person in charge of family affairs. A yang line in a yang position but not in the center, although it is in the right position, the strength is excessive. Governing the family with excessive rigidity leads to harshness and impatience, so the whole family 'groans' in distress. Governing the family with excessive strictness inevitably harms people, so one must regret this strictness—within the family, affection is the main bond, but excessive strictness leads to regret."

雖悔於嚴厲，未得寬猛之中，然而家道齊肅，人心祗畏，猶為家之“吉”也。若“婦子嘻嘻”，則終至羞“吝”矣。在卦非有“嘻嘻”之象，蓋對“嗃嗃”而言，謂與其失於放肆，寧過於嚴也。“嘻嘻”，笑樂無節也。自恣無節，則終至敗家，可羞吝也。

Cheng Yi continued to say: Although regretting for being too strict, not grasping the middle way between leniency and severity, yet the family remains orderly and solemn, with everyone holding reverence, which is still considered "auspicious" for the family. If there is "laughter and joy among the women and children," it will ultimately lead to a state of shame and "narrow-mindedness." The image of "laughter and joy" is not present in the hexagram, and this statement is in contrast to "stern and severe." The meaning is that it is better to be overly strict than to be too lenient. "Laughter and joy" refers to laughter and entertainment without restraint; indulgence without restraint will inevitably lead to family ruin, which is shameful and regrettable.

蓋嚴謹之過，雖於人情不能無傷，然苟法度立，倫理正，乃恩義之所存也。若嘻嘻無度，乃法度之所由廢，倫理之所由亂，安能保其家乎？嘻嘻之甚，則致敗家之凶。但云“吝”者，可吝之甚，則至於凶，故未遽言凶也。

Cheng Yi continued to say: Being overly cautious may cause some harm in human relations, but as long as the laws and regulations are established and the ethical standards are properly maintained, the virtues of benevolence and righteousness will be preserved within them. If one indulges in constant laughter and unrestrained behavior, the laws and regulations will be neglected from here, and the ethical order will be disrupted, how can the family be preserved? When indulgence and licentiousness reach their peak, they will inevitably bring about the calamity of family ruin. The line statement only mentions 'shame' but does not mention 'calamity,' because only when the state of being ashamed and regrettable reaches its extreme will it turn into calamity, so there is no need to urgently mention the word 'calamity.'

集說 《朱子語類》：問：《易傳》云：治家之道，在於正倫理，篤恩義。今欲正倫理，則有傷恩義。欲篤恩義，又有乖於倫理，如何？曰：須是於正倫理處篤恩義，篤恩義而不失倫理方可。

"The Collection of Sayings" cites "The Words of Master Zhu" as follows: Someone asked, "The Yichuan Commentary on the Changes says that governing a family lies in rectifying ethical relations and deepening benevolence and righteousness. But now, if one tries to rectify ethical relations, it harms benevolence and righteousness; if one tries to deepen benevolence and righteousness, it violates ethical relations. What should be done?" Master Zhu answered: One must rectify ethical relations while deepening benevolence and righteousness, and deepen benevolence and righteousness without abandoning ethical relations. Only then can it be feasible.

胡氏炳文曰：“嗃嗃”，以義勝情，雖“悔厲”而“吉”。“嘻嘻”，以情勝義，“終吝”，“悔”自凶而吉，“吝”自吉而凶。九三以剛居剛，若能嚴於家人者；比乎二柔，又若易暱於婦子者。三其在吉凶之間乎！故悔吝之占兩言之。

Hu Bingwen said: "Huo hu" means righteousness surpasses emotion, so although there is "regret and caution," it ultimately results in "good fortune"; "Xi xi" means emotion surpasses righteousness, so it ends in "inadequacy." "Regret" is a transition from misfortune to good fortune, while "inadequacy" is a transition from good fortune to misfortune. The nine in the third line holds a yang line in a yang position, which seems capable of being strict with the family; yet it is adjacent to the six in the second line, a yin line, which seems prone to being affectionate toward wife and children. The nine in the third line is probably standing at the boundary between good fortune and misfortune. Therefore, the line statement includes both "regret" and "inadequacy" as its divination.

六四，富家大吉。本義 陽主義，陰主利，以陰居陰而在上位，能富其家者也。程傳 六以巽順之體，而居四，得其正位。居得其正，為安處之義。巽順於事而由正道，能保有其富者也。居家之道，能保有其富，則為“大吉”也。四高位而獨云“富”者，於家而言。高位，家之尊也。能有其富，是能保其家也，吉孰大焉？

The line statement for the fourth line (sixth in the fourth position) says: "Prosperous family, great good fortune." Zhu Xi's "Benyi" explains: Yang is in charge of righteousness and morality, while Yin is in charge of wealth and profit; the fourth line, being a Yin line in a Yin position and located in the upper trigram, is the person who can make the family prosperous. Cheng Yi's "Yichuan Commentary on the Changes" says: The fourth line, with the trigram Xun (Wind), which represents humility and obedience, is in the fourth position, which is its proper place; being in the correct position brings stability and proper conduct. Acting with humility and following the right path is the way to maintain wealth. The way of managing a household, being able to hold onto prosperity, is called "great good fortune." The fourth position is a high position, but the line statement only mentions "prosperity," referring to family matters: the high position in a family is that of the elder, and being able to preserve family wealth is to preserve the family itself; is there any greater good fortune than that?

案 四在他卦，臣道也，在《家人》卦，則亦妻道也。夫主教一家者也，婦主養一家者也，老子所謂教父、食母是也。自二之“在中饋”，進而至於四之“富家”，則內職舉矣。九五，王假有家，勿恤吉。本義 “假”，至也。如假於大廟之假。“有家”，猶言有國也。九五剛健中正，下應六二之柔順中正，王者以是至於其家，則勿用憂恤而“吉”可必矣。蓋聘納后妃之吉占。而凡有是德者，遇之皆吉也。

Li Guangdi remarked: The fourth line in other hexagrams represents the way of a minister, but in the hexagram of Family, it also represents the way of a wife. The husband is responsible for the moral education of the family, while the wife is responsible for the sustenance of the family. The terms "teaching father" and "feeding mother" mentioned in the Book of Daoist Teachings refer to this division of labor. From the line six two "in the middle of the household" to the line six four "wealthy family," the roles within the family are fully established. The line nine five statement: The king arrives at his family, no worry, auspicious. Zhu Xi's "Basic Meaning" says: "Jia" means to arrive at or reach, similar to "jia" in the Book of Poetry "jia yu da miao." "Having a family" is equivalent to "having a state." The line nine five is strong and upright, occupying the central position and being properly situated. It is supported by the line six two, which is gentle, upright, and proper. When the king possesses such virtue and arrives at his family, he need not worry, and auspiciousness is certain. This originally refers to an auspicious omen for the marriage of a queen, but anyone who possesses such virtue will find it auspicious when encountering it.

程傳 九五男而在外，剛而處陽，居尊而中正，又其應順正於內，治家之至正至善者也。“王假有家”，五君位，故以王言。“假”，至也，極乎有家之道也。夫王者之道，修身以齊冢，家正而天下治矣。自古聖王，未有不以恭己正家為本，故有家之道既至，則不憂勞而天下治矣，“勿恤”而“吉”也。五恭己於外，二正家於內，內外同德，可謂至矣。

Cheng Yi in Yichuan's Commentary on the Changes says that the Nine in the Fifth is a male figure in the outer trigram, with a yang strength in a yang position, occupying a noble position and being in the central and proper place. Moreover, the six in the second, which corresponds to it, is in the inner trigram and is gentle and upright. This is the most proper and beneficial structure for governing a family. The line statement says, "The king comes to his family," since the fifth position is the position of the ruler, so the term "king" is used to refer to it. "Jia" means to reach, indicating that the way of governing the family has been carried out to the extreme. The way of the king is to cultivate oneself so as to regulate the family; when the family is properly ordered, the world will be in order. Since ancient sage kings never neglected the importance of self-restraint and proper family conduct, once the way of governing the family is carried out to the extreme, there is no need for exertion and the world will naturally be in order. This is why it is said "do not worry" and "auspicious." The Nine in the Fifth is respectful and self-restrained in the outer trigram, while the Six in the Second is proper and orderly in the inner trigram. With harmony between inner and outer, the family is properly governed.

邱氏富國曰：三五陽剛，皆主治家者也。三剛而不中，失之過嚴，未免有悔厲之失。五剛而得中，威而能愛，盡乎治家之道者，故人無不化，可以勿憂恤而“吉”也。或曰：治家之道尚嚴，在彖以嚴正為吉，五以相愛為義，何也？曰：嚴以分言，正家之義也；愛以情言，假家之義也。假有感格之義，故以相愛言之。

Qiu Fuguo said: Both Nine in the Third and Nine in the Fifth are yang lines, and both represent those who manage the family. Nine in the Third is strong but not in the center, thus being too strict, which inevitably leads to regret and danger; while Nine in the Fifth is strong and in the center, possessing authority yet also kindness, thus fully fulfilling the way of family management. Therefore, all family members are influenced and there is no need for worry, leading to good fortune. Someone asked: The way of managing a family should emphasize strictness, so why does the "彖辞" not regard strictness as auspicious? Why does Nine in the Fifth use mutual love to establish righteousness? The answer is: Strictness refers to proper roles and responsibilities, belonging to the meaning of "correcting the family"; love refers to emotions and affection, belonging to the meaning of "treating the family as a home." The term "假" implies the ability to connect and cultivate the heart, so love is used to explain it.

龔氏煥曰：“假”與格同，猶奏假無言，昭假烈祖之假，謂感格也。九五以陽剛中正居尊位，為“有家”之主，盛德至善，所以感格乎家人之心者至矣。王者家大人眾，其心難一。有未假者，勿用憂恤而自“吉”也。蓋初之“閒有家”，是以法度防閒之；至“王假有家”，則躬行有以感化之矣。

Gong Huan said: "Jia" and "Ge" are相通, just like the "jia" in the "Book of Poetry" "Zhou Jia Wu Yan" and "Zhao Jia Lie Zu," which refers to the meaning of touching the heart and harmonizing. The Nine in the Fifth, with its yang strength and uprightness in the honorable position, is the master of the family, whose virtue is abundant and perfect, and the power to touch the hearts of the family members has reached its peak. The ruler's family has many members, and the people's hearts are naturally difficult to unify. Even if some are not yet touched, there is no need to worry, for it will naturally be auspicious. The "Xian You Jia" of the initial Nine refers to using laws and regulations to prevent; but when it reaches "Wang Jia You Jia," it is through personal example and influence to touch and harmonize.

何氏楷曰：舜格於文祖，公假於太廟，格假互用可證。身範既端，故能感格其家，使父父子子，兄兄弟弟，夫夫婦婦，各得其所，以相敦睦，正家而天下定，故不待憂恤而“吉”也。游氏曰：九五尊位，故以王言。假者感格之義，“王假有廟”，其義同也。案 “假”字訓感格，諸說皆有明證可從。何氏之說，於《象傳》之義，尤為浹治也。

He Ke said: The Book of Documents records Yu Shun's "Ge Yu Wen Zu," and the Book of Poetry records the Duke of Zhou's "Jia Yu Tai Miao." The characters "Ge" and "Jia" are used interchangeably, which is clear evidence. If one's own example is upright, one can influence the whole family, making fathers act as fathers, sons as sons, elder brothers as elder brothers, younger brothers as younger brothers, husbands as husbands, and wives as wives, each in their proper place, harmonious and sincere with one another. When the family is in order, the world will be at peace, so there is no need for worry and thus it is auspicious. You Shi said: The fifth position is the position of honor, so "Wang" is used to refer to him. "Jia" means to influence and bring the heart into alignment. The "Jia" in "Wang Jia You Miao" of the Cui hexagram has the same meaning. Li Guangdi remarked: Taking "Jia" as meaning influence and bring the heart into alignment, the views of the previous scholars all have solid evidence to follow. Among them, He Ke's interpretation, when applied to explain the meaning of the Image Commentary, is especially coherent and appropriate.

上九，有孚威如，終吉。本義 上九以剛居上，在卦之終，故言正家久遠之道，占者必有誠信嚴威則“終吉”也。程傳 上，卦之終，家道之成也。故極言泊家之本。治家之道，非至誠不能也。故必中有孚信，則能常久，而眾人自化。為善不由至誠，己且不能常守也，況欲使人乎！

The line statement for the topmost line (上九) says: "With sincerity, there is a dignified appearance, and the outcome is favorable." Zhu Xi's "Original Meaning" explains that the topmost line, being a yang yang at the highest position, is also at the end of a hexagram. Therefore, it discusses the principle of maintaining the family's affairs in a proper and enduring manner. Those who consult the oracle must possess both sincerity and authority to achieve a favorable outcome. Cheng Yi's "Yichuan Commentary on the Changes" states that the top position is the end of a hexagram and the place where the family's affairs are completed. Thus, the fundamental principles of family governance are fully explained. The way of governing a family cannot be achieved without utmost sincerity. Therefore, one must hold onto sincerity in the heart to maintain it over time, and naturally, others will be influenced. If good deeds are not done with utmost sincerity, one cannot even maintain them oneself, let alone expect others to do so.

故治家以“有孚”為本。治家者，在妻孥情愛之間，慈過則無嚴，恩勝則掩義。故家之患，常在禮法不足，而瀆慢生也。長失尊嚴，少忘恭順，而家不亂者，未有之也，故必有威嚴則能“終吉”。保家之終在“有孚威如”二者而已，故於卦終言也。

Cheng Yi continued to say: Therefore, governing a family must take "trustworthiness" as the foundation. Those who manage a family are constantly surrounded by the affection of their wife and children. If kindness goes too far, there is no authority; if affection overwhelms, it covers up righteousness. Therefore, the calamities of a family often arise from insufficient rites and laws, leading to disrespect and disorder. When elders lose their dignity and the younger generations forget their respect, such a family can never remain orderly. Therefore, there must be authority in order to achieve "a favorable ending." Preserving a family until the end depends entirely on "trustworthiness" and "authority," hence these two elements are placed at the end of the hexagram.

集說 王氏弼曰：家道可終，唯信與威。蘇氏軾曰：凡言終者，其始未必然也。“婦子嘻嘻”，其始可樂。威如之吉，其始苦之。王氏中子曰：家人之終，家道成也，故極言齊家久遠之道。齊家之道，以誠為本，以嚴為用。不誠則上下相欺，眾事不立。不嚴則禮法不存，瀆慢易生。如此而家道齊者，未之有也。故家人之終，以孚威二者言之。是二者，保家道之“終吉”者也。

The "Collected Sayings" cites Wang Bi's view: the ability of a family to end well depends only on sincerity and authority. Su Shi says: whenever the term "终" (end) is used in the line statements, it does not necessarily mean that it starts off like that. For instance, "the wife and children laugh and talk happily" starts off in a joyful manner; whereas "authority is firm" starts off seeming harsh. Wang Zhongzi says: the last line of the Family hexagram is where the family's way is completed, so it explains thoroughly the principles of organizing the family and maintaining it over the long term. The way of governing a family relies on sincerity as its foundation and authority as its application. Without sincerity, superiors and inferiors will deceive each other, and nothing can be accomplished; without authority, propriety and law will not be established, and disrespect and disorder will easily arise. There has never been a case where a family could be properly managed without these two elements. Therefore, the Family hexagram concludes with the terms "faithfulness" and "authority," which are precisely the means to preserve the family's way and achieve a favorable ending.

何氏楷曰：治家觀於身，下五爻未及正身之義，故於此爻足其意。蓋探本之論，與《大象》“言有物，行有恆”相表裡。總論 吳氏曰慎曰：家人之道，男以剛嚴為正，女以柔順為正。初曰“閒”，三曰“厲”，上曰“威”，男子之道也。二四《象傳》皆曰“順”，婦人之道也。五剛而中，非不嚴也，嚴而泰也。

He Ke said: Governing a family should start from oneself. The five lines below do not mention the idea of rectifying oneself, so this line is added to complete it. This is a discussion that traces back to the root. It corresponds with the "Great Image" saying "speech has substance, actions are consistent." The "General Discussion" cites Wu Yishen's statement: The way of the family is that men should be correct by being strong, strict, and upright, while women should be correct by being gentle and compliant. "Xian" is mentioned in the initial line, "Lì" in the third line, and "Wei" in the top line, which represent the way of men. The "Image Commentary" for the second and fourth lines both say "Shun," which represents the way of women. The fifth line is strong and in the center, not being lenient, but strict in a calm and tranquil manner.

程傳 《暌序卦》：“家道窮必乖，故受之以睽，睽者乖也”。家道窮則睽乖離散，理必然也，故《家人》之後，受之以《睽》也。為卦上離下兌，離火炎上，兌澤潤下，二體相違，睽之義也。又中少二女，雖同居而所歸各異，是其志不同行也，亦為《睽》義。

Cheng Yi in Yichuan's Commentary on the Changes says: The "Sequence of Hexagrams" states, "When family affairs reach their limit, they must become discordant, hence it is followed by the Hexagram of Kui, which means discord." When family affairs reach their end, they inevitably become discordant, which is a natural principle, so the Hexagram of Jia follows the Hexagram of Shen. In terms of the structure of the hexagram, the upper trigram is Li (Fire), and the lower trigram is Dui (Lake): Li is fire, which rises upward; Dui is a marsh, which flows downward. The two trigrams move in opposite directions, which exactly matches the meaning of Kui, which signifies discord and separation. Moreover, Li represents the middle daughter, and Dui represents the young daughter. Although both are in the same family, their future destinations upon marriage will differ, which reflects differing aspirations and paths, thus aligning with the meaning of the Hexagram of Kui.

睽，小事吉。本義 “睽”，乖異也。為卦上火下澤，性相違異，中女少女，志不同歸，故為《睽》。然以卦德言之，內說而外明。以卦變言之，則自離來者，柔進居三。自中孚來者，柔進居五。自《家人》來者兼之。以卦體言之，則六五得中而下應九二之剛，是以其占不可大事，而“小事”尚有“吉”之道也。

The Hexagram Kui Statement says: Kui, small matters are auspicious. Zhu Xi's "Benyi" explains: "Kui" means to be estranged or to differ. In terms of the hexagram structure, the upper trigram is fire and the lower trigram is marsh, which are opposite in nature. The inner trigram, Dui, represents a young woman, and the outer trigram, Li, represents another young woman; both have different aspirations and destinations after marriage, hence the name Kui. However, in terms of the hexagram's virtue, the inner trigram Dui signifies joy, and the outer trigram Li signifies clarity. The inner part is joyful, and the outer part is clear. In terms of "hexagram transformation," this hexagram comes from Li by a yao moving up to the third position; it also comes from Zhongfou by a yao moving up to the fifth position; and from Jiaoren by both transformations. In terms of the hexagram structure, the sixth line in the fifth position is in the center and corresponds to the ninth line in the second position, which is yang. Therefore, the divination concludes: great matters cannot be accomplished, but small matters still have auspicious possibilities.

程傳 “睽”者，睽乖離散之時，非吉道也。以卦才之善，雖處《睽》時而“小事吉”也。集說 程子曰：“小事占”者，止是方《睽》之時。猶足以至小事之吉，不成終《睽》而已，須有濟睽之道。趙氏汝楳曰：睽蓋人情事勢之適然，聖人自有御時之方。“小事吉”者，就其睽異之中，有以善處之，則亦吉也。其《屯》之“小貞”，《洪範》之作內之時乎！

Cheng Yi in Yichuan's Commentary on the Changes says: The term "Kui" refers to a time of discord and separation, which is not a favorable situation. However, this hexagram is favorable, so even though one is in the time of Kui, it is still said "small matters are auspicious." The "Ji Shuo" cites Cheng Yi's words: saying "small matters are auspicious" refers to the appropriate time of discord. It is still possible to achieve auspiciousness in handling small matters, but it is not possible to remain in discord forever. Eventually, there must be a way to resolve the discord. Zhao Ru Mei says: discord is the natural result of human affairs reaching a certain point. The sage has methods to deal with such situations. The phrase "small matters are auspicious" means that even amidst discord, one can handle things properly and still achieve auspiciousness. This is roughly equivalent to the "small fidelity" in the Zun卦 (Zun Hexagram), and similar to the "acting internally" mentioned in the Shangshu·Hongfan."

何氏楷曰：業已《睽》矣，斗：可以忿疾之心驅迫之也。唯不為已甚，徐徐轉移，此合睽之善術也，故曰“小事吉”。“小事”，猶言以柔為事，非大事不吉，而“小事吉”之謂。案 “小事吉”之義，以爻義見“惡人”、遇巷，“噬膚”之類觀之，則趙氏、何氏之說是也。蓋周旋委曲，就其《易》者為之，皆“小事吉”之義。

He Ke said: Since there is already a deviation, one should not use a resentful and resentful mind to force the other party. Only by not overdoing things and gradually changing the trend can one effectively resolve the deviation. Therefore, the Hexagram Statement says "small matters are auspicious." The term "small matters" refers to dealing with things in a gentle way, not implying that major matters are inauspicious and only minor ones are auspicious. Li Guangdi commented: The meaning of "small matters are auspicious" can be understood by referring to the meanings of each line, such as "seeing an evil person," meeting in a lane, or "biting the skin." The interpretations of Zhao Ruyi and He Ke are correct. Any approach that involves turning around indirectly and choosing an easy way to start is in line with the meaning of "small matters are auspicious."

初九，悔亡，喪馬勿逐自復，見惡人無咎。本義 上無正應，有“悔”也。而居睽之時，同德相應，其“悔亡”矣，故有“喪馬勿逐”而“自復”之象。然亦必見“惡人”，然後可以辟咎，如孔子之於陽貨也。

The line statement for the initial line (初九) says: regret disappears, the horse is lost but does not need to be pursued as it returns by itself, seeing an evil person brings no blame. Zhu Xi explains in his "Original Meaning" that the initial line has no corresponding yin line above it, so it should bring regret. However, at this time of discord, it aligns with the yang line nine in the fourth position, sharing the same virtue, thus resolving the regret. This is symbolized by the lost horse returning on its own without pursuit. Nevertheless, one must still meet the evil person in order to avoid misfortune, just as Confucius dealt with Yang Huo.

程傳 九居卦初，《睽》之始也，在睽乖之時，以剛動於下，有“悔”可知。所以得“亡”者，九四在上，亦以剛陽睽離無與，自然同類相舍，同是陽爻，同居下，又當相應之位，二陽本非相應者，以在睽故合也。上下相與，故能亡其悔也。在《睽》諸爻皆有應。夫合則有睽，本異則何睽？唯初與四雖非應，而同德相與，故相遇。

Cheng Yi's Commentary on the Changes says: A yang line occupying the beginning of the whole hexagram marks the beginning of the hexagram Kui. At a time of discord, a strong yang line below is restless, and regret is evident. The reason it can dispel regret is because there is a nine in the fourth position above, which is also a yang line alone without a mate. Thus, naturally, like attracts like. The two lines are both yang lines, and they are respectively at the beginning of the lower and upper trigrams, occupying the positions that should correspond. Normally, two yang lines are not considered to correspond. However, because they are in a time of discord, they end up coming together. The lines above and below connect with each other, thus dispelling regret. Originally, all the lines in the hexagram Kui have corresponding lines. One should realize that first there is harmony, then there is discord. If they are originally unrelated, how can there be discord? Only the initial nine and the nine in the fourth, although not in the proper corresponding position, can connect because they share the same virtue, thus achieving harmony.

馬者，所以行也。陽，上行者也。睽獨無與則不能行，是喪其馬也。四既與之合則能行矣，是勿逐而馬復得也。“惡人”，與己乖異者也。“見”者，與相通也。當《睽》之時，雖同德者相遇，然小人乖異者至眾。若棄絕之。不幾盡天下以仇君子乎？如此則失含弘之義，致凶咎之道也。又安能化不善而使之合乎？故必“見惡人”則“無咎”也。占之聖王， 集說 鄭氏汝諧曰：居《睽》之初，在卦之下，必安靜以俟之，寬裕以容之，睽斯合矣。“喪馬勿逐”，久則“自復”，安靜以俟之也。睽而無應，無非戾於己者，拒絕之則愈戾，故寬裕以容之也。合睽之道，莫善於斯。

Cheng Yi continued to say: A horse is used for traveling. The nature of yang is to go upward; when it is rebellious and alone, it cannot move forward, which is losing the horse. Since nine in the fourth position is united with it, it can move forward, which is why the horse returns on its own without needing to be chased. "Evil people" refer to those who are rebellious and not in harmony with oneself; "seeing" means to communicate with them. When there is rebellion, although people of the same virtue can be encountered, there are many rebellious and unharmonious people. If one completely cuts off communication, would it not almost make everyone in the world one's enemy? Thus, one would lose the principle of包容 and tolerance, which is the path leading to misfortune; how could one then transform the wicked and bring them into harmony? Therefore, one must "see evil people" in order to "have no misfortune." The ancient sage kings—here the original text is missing some words, and Cheng Yi's words are incomplete. "Collected Commentaries" cite Zheng RuXie as saying: Being in the beginning of the "Kui" hexagram and occupying the lowest position of the entire hexagram, one must quietly wait and broadly accommodate, so that rebellion will turn into harmony. "Losing the horse, do not chase it," for after some time it will return on its own, which is the meaning of quietly waiting; when there is rebellion and no response, and there is no one who is not in discord, the more one resists, the more discord there is, so one must broadly accommodate. There is no better way to resolve discord than this.

項氏安世曰：“喪馬勿逐自復”，往者不追也。“見惡人無咎”，來者不拒也。此君子在下無應之時，處睽之道也。“見”，與迫斯可見之見同，非往見之也。若往見，則違“勿逐”之戒矣。

Xiang Anshi said: "If a horse is lost, do not chase after it; it will return on its own." This means if something has gone away, do not pursue it. "If you meet an evil person, there will be no blame" means if someone comes to you, do not refuse them. This is the way a gentleman, who is in a low position and not in harmony with the times, handles things that are not in order. The character "见" here is the same as the "见" in the "Mencius" "When forced, one may see it," meaning that one meets someone when they come to you, not that you go to meet them. If you go to meet them, it would violate the warning of "do not chase."

王氏申子曰：方《睽》之時，其睽未深，馬之失也未遠，惡人睽間之情未甚也。失馬逐之，則愈逐愈遠。惡人激之，則愈激愈睽。故”勿逐”而聽其“自復”，見之而可以免“咎”也。處《睽》之初，其道當如此。不然，睽終於睽矣。

Wang Shenzi said: When the situation of discord is just beginning, the rift is not yet deep: the horse has been lost but has not run far, and the wicked person is still not very hostile or suspicious towards oneself. If one chases the horse, the horse will run further away; if one provokes the wicked person, the hostility will grow stronger. Therefore, for the horse, one should 'not chase' it, allowing it to return on its own; for the person, one should be willing to meet, thus avoiding blame. In the beginning of the hexagram of Guī (Kui), the approach should be like this; otherwise, the discord will continue indefinitely.

何氏楷曰：靜以俟之，遜以接之，泊然若不見其睽者，夫唯不見其睽，而後睽可合。案 此爻所謂不立同異者也，不求同，故“喪馬勿逐”。不立異，故見“惡人”。然唯居初處下，其睽未甚者，用此道為宜耳。立此心以為之本，然後隨所處而變通也。此爻“悔亡”，乃因無應。程子所謂合則有睽，本異則何睽者是也。與六五“悔亡”，詞同而義異。

He Ke said: Wait quietly, receive humbly, and remain tranquil as if you had not seen anything wrong; only by not fixating on the wrongness can the wrongness be resolved. Li Guangdi commented: This line refers to not distinguishing between sameness and difference: not deliberately seeking sameness, hence 'lose the horse, do not pursue'; not deliberately establishing difference, hence being willing to see 'evil people'. However, only those in the initial position, at the very bottom, where the wrongness is not yet serious, can appropriately use this approach. First establish this mindset as the foundation, then adapt according to one's particular situation. This line says 'regret disappears' because it originally had no corresponding element; Master Cheng's statement 'first there must be harmony before there can be discrepancy; originally unrelated, how can there be discrepancy' precisely refers to this. It shares the same wording with the line in the sixth position 'regret disappears', but their meanings differ.

九二，遇主子巷，無咎。本義 二五陰陽正應，居睽之時，乖戾不合，必委曲相求而得會遇，乃為“無咎”，故其象占如此。程傳 二與五正應，為相與者也。然在睽乖之時，陰陽相應之道衰，而剛柔相戾之意勝。學《易》者識此，則知變通矣。

The line statement for the second line (Nine in the Second): encountering the master in a lane, no blame. Zhu Xi's "Basic Meaning" says: Nine in the Second and Six in the Fifth are properly matched as yin and yang. However, in a time of discord, they find it difficult to get along, and must take a roundabout way to seek each other out in order to meet, thus achieving "no blame." Therefore, the symbolic meaning and the divination are interpreted this way. Cheng Yi's "Yichuan Commentary on the Changes" says: Nine in the Second and Six in the Fifth are properly matched. They should naturally connect with each other. However, in a time of discord, the principle of yin and yang corresponding weakens, while the opposing force of soft and hard prevails. Those who study the Zhou Changes understand this, and thus understand flexibility and adaptability.

故二五雖正應，當委曲以相求也。二以剛中之德居下，上應六五之君，道合則志行，成濟睽之功矣。而居睽離之時，其交非固，二當委曲求於相遇，覬其得合也，故曰“遇主于巷”。必能合而後無咎。君臣睽離，其咎大矣。“巷”者，委曲之途也。“遇”者，會逢之謂也。當委曲相求，期於會遇，與之合也。所謂委曲者，以善道宛轉將就使合而已，非枉己屈道也。

Cheng Yi continued to say: Therefore, although Nine Two and Six Five are in a proper correspondence, they must still seek each other in a roundabout and indirect way. Nine Two, with its strong and central virtue, is in a lower position and corresponds to Six Five, the ruler. As long as the way is in harmony and the aspirations are aligned, success can be achieved in resolving discord. However, in a time of discord, the relationship between the two is not solid. Therefore, Nine Two should seek the ruler in a roundabout way, hoping to meet and come together. Hence, the line statement says, "Meeting the ruler in a lane." Only when harmony is achieved can there be no blame; if the ruler and minister are discordant and estranged, the fault is great. "Lane" refers to a winding and narrow path, and "meeting" means encountering or uniting. One should seek the other in a roundabout way, hoping to meet and unite with him. The term "roundabout" merely means using proper and gentle methods to accommodate and bring about harmony between the two, not compromising one's principles or lowering one's standards.

集說 張氏清子曰：在《睽》之時，唯九二獨遇六五之主，故曰“遇主于巷”，《彖》所謂“得中而應乎剛”者，指此爻也。蔣氏悌生曰：初九與九四同德相遇，二與五為正應，亦曰“遇”。《小象》釋六三亦曰“遇剛”，蓋當乖離之時，相求相合。在禮雖簡，而於情則甚切至。

"The Collected Sayings" cites Zhang Qingzi's statement: in times of discord, only the second line meets the fifth line, the ruler, hence the line statement says "meeting the ruler in the alley." The "Commentary on the Judgment" refers to "being in the center and responding to the strong," which refers to this line. Jiang Tisheng says: the first line and the fourth line are of the same virtue and meet, while the second line and the fifth line are in proper response; the line statement also uses the word "meet." The "small commentary" explaining the third line similarly says "meeting the strong." Generally, in times of separation, they seek each other and unite; although the rites are brief, the sentiment is extremely sincere.

案 《春秋》之法，備禮則曰“會”，禮不備則曰“遇”。《睽》卦皆言“遇”，“小事吉”之意也。又《禮》，君臣賓主相見，皆由庭以升堂。“巷”者，近宮垣之小徑，故古人謂循牆而走，則謙卑之義也。謙遜謹密，巽以入之，亦“小事吉”之意也。

Li Guangdi remarked: The style of the Spring and Autumn Annals distinguishes between "meeting" and "encounter." When the rites are complete, it is called "meeting," and when they are not complete, it is called "encounter." The "Kui" hexagram uses "encounter" for all its lines, which precisely conveys the meaning of "good fortune in small matters." Furthermore, according to ritual, when a sovereign, subject, guest, or host meet, they must pass through the courtyard before entering the hall. However, "alley" refers to a narrow path beside the palace wall, so the ancients said "to walk along the wall," which expresses humility. Being modest and careful, and gradually entering with a respectful attitude, also conveys the meaning of "good fortune in small matters."

六三，見輿曳，其牛掣，其人天且劓，無初有終。本義 六三上九正應，而三居二陽之間，後為二所曳，前為四所掣。而當《睽》之時，上九猜很方深，故又有髡劓之傷。然邪不勝正，終必得合，故其象占如此。集說 胡氏瑗曰：“天”當作而字，古文相類，後人傳寫之誤也。然謂而者，在漢法，有罪髡其鬢髮曰而。又《周禮》，梓人為筍虡作而，亦謂髡其鬢髮也。

The Line Statement for the Third Line: seeing a cart being dragged, its ox is held back, the person is beheaded and has his nose cut off, there is no beginning but there is an end. Zhu Xi's "Original Meaning" says: the Sixth Line Three originally corresponded with the Ninth at the Top, but it is sandwiched between the Ninth in the Second and the Ninth in the Fourth, both yang lines. Behind it is held back by the Ninth in the Second, and in front it is pulled back by the Ninth in the Fourth. Moreover, it is a time of discord, and the Ninth at the Top is full of suspicion and cruelty. Therefore, it adds punishments such as cutting off hair and nose. However, evil will not overcome righteousness, and in the end it will surely come together, hence the symbolic representation and the divination conclusion. "Collected Sayings" cites Hu Yuan saying: the character "tian" should be "er". The ancient writing of these two characters is similar, and it was a mistake in copying. The term "er" refers to the punishment of shaving the side hair, as stipulated in the Han dynasty law, where criminals were punished by shaving their side hair, called "nai". Also, in the "Rites of Zhou", the carpenter made the wooden frame for hanging bells and drums with the shape of "er", which also refers to shaving the side hair.

九四，睽孤，遇元夫，交孚，厲無咎。本義 “睽孤”，謂無應。“遇元夫”，謂得初九。“交孚”，謂同德相信。然當《睽》時，故必“危”厲乃得“無咎”，占者亦如是也。程傳 九四當《睽》時，居非所安，無應而在二陰之間，是睽離孤處者也。以剛陽之德，當睽離之時，孤立無與，必以氣類相求而合，是以“遇元夫”也。

The fourth line statement says: "Kui gu, yu yuan fu, jiao fu, li wu jiu." Zhu Xi's "Benyi" explains: "Kui gu" means it has no corresponding line; "yu yuan fu" means it meets the initial nine; "jiao fu" means both sides share the same virtue and trust each other. However, in a time of discord, one must undergo danger "li" to achieve "wu jiu," and the person consulting the oracle is also in such a situation. Cheng Yi's "Yichuan Commentary on the Changes" says: the fourth line is in a time of discord, its position is inherently unstable, it has no corresponding line, and it is sandwiched between the sixth three and sixth five, which are yin lines. Thus, it is a line that is separated and isolated. It has yang strength, but encounters a time of discord, is isolated without companions, and must seek like-minded people to unite with, hence it is said "yu yuan fu."

“夫”，陽稱。“元”，善也。初九當《睽》之初，遂能與同德而亡睽之悔，處睽之至善者也。故目之為“元夫”，猶云善士也，四則過中，為睽已甚，不若初之善也。四與初皆以陽處一卦之下，居相應之位，當睽乖之時，各無應援，自然同德相親，故會遇也。

Cheng Yi continued saying: "Fu" is the term used for a yang line, and "yuan" means goodness. The line Choujiu is at the beginning of the Kui hexagram, and can harmonize with those of the same virtue, thus eliminating the regret of discord, making it the most appropriate line for handling discord. Therefore, it is called "Yuanfu," meaning "good person." The line Jiushi has already passed the central position, and the discord is too severe, so it cannot be as good as Choujiu. Both Choujiu and Jiushi are yang lines located at the beginning of the upper and lower trigrams, occupying the proper positions. During the time of discord, neither side has support, so they naturally become close due to shared virtue, thus being able to unite.

同德相遇，必須至誠相與。“交孚”，各有孚誠也。上下二陽以至誠相合，則何時之不能行？何危之不能濟？故雖處危“厲”而“無咎”也。當睽離之時，孤居二陰之間，處不當位，“危”且有“咎”也。以“遇元夫”而“交孚”，故得“無咎”也。

Cheng Yi continued to say: When people of the same virtue meet, they must treat each other with the utmost sincerity. "Mutual trust" means that each side has its own sincerity. Two yang lines above and below, united with the utmost sincerity, can overcome any situation and pass through any danger. Therefore, even though they are in a dangerous situation, they can still have no blame. In a time of divergence, being alone between two yin lines, and occupying an inappropriate position, it is naturally both dangerous and blameworthy. However, because they meet the "original husband" and have mutual trust, they are able to have no blame.

集說 孔氏穎達曰：“元夫”，謂初九也。處於卦始，故云“元”。王氏申子曰：四居近臣之位，獨立無與，幸有初九同德君子，與之相遇，四能交之以誠，則睽不孤矣。然當《睽》之時，必危“厲”以處之乃得“無咎”。

The "Collected Sayings" cites Kong Yingda's explanation: "Yuanfu" refers to the Nine at the Beginning; it is located at the start of a hexagram, hence called "Yuan." Wang Shenzi says: Nine in the Fourth occupies a position akin to a close minister, yet is isolated without companions. Fortunately, it meets the Nine at the Beginning, a virtuous gentleman of the same virtue. Nine in the Fourth can sincerely associate with others, and thus, even in times of discord, it is no longer lonely. However, during such times of discord, one must approach matters with caution and awareness of danger ("lì") in order to achieve "no blame."

案 四亦無應者也，然居大臣之位，則孤立無黨，乃正其宜，故以睽孤為“無咎”。若“元夫”則非其所親厚者，故雖遇之而”交孚”，不害其為淡然而寡合。史稱諸葛亮法正，趨尚不同而以公義相取者，是也。

Li Guangdi comments: Nine in the Fourth is also a line without a corresponding partner, but it occupies the position of a minister, being isolated without forming factions, which actually fits its position well. Therefore, "kui gu" is regarded as "wu jiao." As for "yuan fu" at the beginning, it was not someone with whom it had a private affection, so even though they meet and "jiao fu" (mutual trust), it does not affect the distant and unharmonious relationship between them. Historical records state that Zhuge Liang and Fa Zheng had different aspirations and tendencies, yet they valued each other based on righteousness, which is exactly this situation.

六五，悔亡，厥宗噬膚，往何咎。本義 以陰居陽，“悔”也。居中得應，故能“亡”之。“厥宗”，指九二。“噬膚”，言易合。六五有柔中之德，故其象占如是。程傳 六以陰柔當暌離之時，而居尊位，有“悔”可知。然而下有九二剛陽之賢，與之為應，以輔翼之，故得“悔亡”。

The Line Statement of the Fifth Line: Regret disappears, the ruler consumes the skin, going forward brings no blame. Zhu Xi's "Benyi" says: A yin line in a yang position should originally bring regret; but because it is in the center and has a corresponding line, it can eliminate regret. "Juezong" refers to the Nine in the Second, and "shishu" means it is easy to close in. The Sixth Line has the virtue of being gentle and proper in the center, so the symbolic representation and divination are as such. Cheng Yi's "Yichuan Commentary on the Changes" says: With a yin and soft nature encountering a time of separation, and being in a position of honor, regret is something that can be imagined. However, there is the Nine in the Second, a yang and virtuous person, corresponding to it and assisting from the side, so the regret is dispelled.

“厥宗”，其黨也，謂九二正應也。“噬膚”，噬齧其肌膚，而深入之也。當《睽》之時，非人之者深，豈能合也？五雖陰柔之才，二輔以陽剛之道而深入之，則可往而有慶，復何過咎之有？以周成之幼稚而興盛王之治，以劉 集說 孔氏穎達曰：“宗”，主也，謂二也。

Cheng Yi continued saying: "Jue zong" refers to his fellow party, meaning the Nine in the Second line which is in the correct response. "Shi fu" means to bite into the flesh, describing something that is deeply penetrating. In times of deviation, if one does not deeply penetrate, how can things be reconciled? Although the Six in the Fifth line is merely a soft and weak quality, the Nine in the Second line uses a strong and positive approach to support it and deeply penetrate, thus enabling it to proceed and bring blessings, what fault could there be? Taking the example of King Cheng of Zhou, who was very young yet was able to establish a flourishing era, taking Liu—here the original text is missing, and Cheng Yi's words are incomplete. "Ji shuo" cites Kong Yingda saying: "Zong" means the main one, referring to the Nine in the Second line.

王氏申子曰：《睽》之諸爻皆言“睽”，獨二五不言“睽”而言合。“膚”者睽之淺，噬則合之深，君臣之合如此，可以往而有為，何“咎”之有？龔氏煥曰：《睽》與《同人》所謂“宗”，皆以其應言也。然“同人于宗”則“吝”，而睽“厥宗噬膚”則無咎者，處同人之世，則欲其公，不可以有私應；處《睽》之世則欲其合，不可以無正應。時義有不同也。

Wang Shenzi said: The hexagram of "Kui" mentions the word "kui" in all its lines, but only the lines Nine in the Second and Six in the Fifth do not speak of discord but of union. "Fu" refers to the superficial level, indicating shallow discord; "shi" means to bite down, indicating deep union. When the relationship between ruler and minister reaches this level of union, they can proceed to take action, so what is there to worry about "jiu" (fault)? Gong Huan said: The "zong" mentioned in both the hexagram of "Tongren" and "Kui" refers to the corresponding line. However, "Tongren" says "tongren yu zong" and it leads to "lin" (difficulty), while "Kui" says "ju zong shi fu" and there is no fault. This is because: in the context of the hexagram "Tongren," the time calls for public harmony, and private closeness should not be allowed; in the context of the hexagram "Kui," the time calls for union, and there should be no proper response. The meanings of the situations in these two hexagrams are different.

胡氏炳文曰：《噬嗑》六二曰“噬膚”，《睽》六五以九二為“厥宗噬膚”，《睽》二變即《噬嗑》也。或曰：二至上有《噬嗑》象，二五剛柔得中，故五以二為“宗”，其合也，如“噬膚”之易；二以五為主，其合也，有於巷之遭。“宗”，親之也，上當以情親下也。主，尊之也，下當以分嚴上也。

Hu Bingwen said: The line statement of the second line in the "Shexi" hexagram speaks of "shì fū" (biting flesh), and in the "Kui" hexagram, the fifth line refers to the second line as "jué zōng shì fū." When the second line of the "Kui" hexagram changes, it becomes the "Shexi" hexagram. Someone said: Counting from the second line to the top line, the shape of this section already contains the image of the "Shexi" hexagram. Both the ninth line of the second position and the sixth line of the fifth position are strong and weak respectively, and both are in the central position. Therefore, the fifth line treats the second line as "zōng" (ancestral line), and their union is like "shì fū" (biting flesh), which is easy. The second line treats the fifth line as "zhǔ" (master), and their union leads to the complicated situation of meeting in a lane. To call it "zōng" means to be close to it; those in higher positions should use affection to approach those below. To call it "zhǔ" means to honor it; those in lower positions should respect and serve those above according to their rank.

案 《睽》之時“小事吉”者，逕情直行則難合，委曲巽入則易通也。如食物然，齧其體骨則難，而噬其膚則易。九二遇我乎巷，是“厥宗”之來“噬膚”也。我往合之，睽者不睽矣。此其所以“悔亡”也，何“咎”之有？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。

Li Guangdi comments: During times of discord, the reason for "small matters are auspicious" is that if one acts directly and impulsively, it is hard to reconcile, but if one turns around, takes a roundabout way, and gently infiltrates, it becomes easy to reach an understanding. It is like eating; chewing bones is hard, but biting the soft flesh is easy. When nine in the second position meets me in the alley, it is "his clan" coming to "bite the flesh"; I approach him and join him, and thus the discord is resolved. This is precisely why it "regrets nothing," so what "misfortune" could there be? The line statement for the top nine: "Kui gu, xian shi fu tu, zai gui yi che, xian zhang zhi hu, hou she zhi hu. Fei kou hun gou, wang yu yu zhe ji."

本義 “睽孤”，謂六三為二陽所制，而己以剛處明極、睽極之地，又自猜很而乖離也。“見豕負塗”，見其汙也。“載鬼一車”，以無為有也。張弧，欲射之也。說弧，疑稍釋也。“匪寇婚媾”，知其非寇而實親也。“往遇雨則吉”，疑盡釋而睽合也。上九之與六三，先睽後合，故其象占如此。

Zhu Xi's "Ben Yi" says: The term "kui gu" refers to the sixth line in the third position being sandwiched between the ninth line in the second and the ninth line in the fourth, both of which are yang lines. Meanwhile, the ninth line at the top is itself a yang line in a position of extreme clarity and extreme deviation, and due to its inherently suspicious and harsh nature, it ends up becoming an isolated and lonely figure. "Xian shi fu tu" means seeing the other party as extremely dirty; "zai gui yi che" means imagining something that does not exist as if it were present. "Zhang hu" refers to drawing the bowstring ready to shoot; "shuo hu" means releasing the bowstring, with suspicion slightly eased. "Fei kou hun gou" means realizing that the other party is not a robber but actually a relative. "Wang yu yu zhe ji" means when suspicion is completely dispelled and deviation turns into union. The ninth line at the top and the sixth line in the third position first deviate and then unite, hence the symbolic representation and the divination conclusion are as such.

程傳 上居卦之終，《睽》之極也。陽剛居上，剛之極也。在離之上，用明之極也，睽極則咈戾而難合，剛極則躁暴而不詳，明極則過察而多疑。上九有六三之正應，實不孤，而其才性如此，自“睽孤”也。如人雖有親黨，而多自疑猜，妄生乖離，雖處骨肉親黨之間，而常孤獨也。

Cheng Yi in Yichuan's Commentary on the Changes says: The line 'Upper Nine' is at the end of the entire hexagram, having reached the extreme of discord; with a yang yang in the highest position, it has reached the extreme of firmness; located at the top of the Li hexagram, it has reached the extreme of clarity. When discord reaches its extreme, it becomes perverse and difficult to reconcile; when firmness reaches its extreme, it becomes impetuous and brutal, unwilling to look carefully; when clarity reaches its extreme, it becomes overly meticulous and full of suspicion. The line 'Upper Nine' originally has the line 'Six in the Third' as its proper corresponding line, so it is not really isolated. It is only because of its nature that it ends up being 'kui gu' (discordant and isolated). It is like some people who clearly have relatives and friends, yet are always suspicious and imagine separation, creating discord out of nowhere. Although they are among their close relatives, they often feel lonely and isolated.

上之與三，雖為正應，然居《睽》極，無所不疑。其見三如豕之汙穢，而又揹負泥塗，見其可惡之甚也。既惡之甚，則猜成其罪惡，如見載鬼滿一車也。鬼本無形，而見載之一車，言其以無為有，妄之極也。

Cheng Yi continued to say: Although the Upper Nine and the Sixth in the Third are in a proper correspondence, they are located at the extreme of discord, and everything is subject to doubt. When looking at the Sixth in the Third, it is like looking at a dirty pig carrying a whole body of rotten mud, feeling utterly repulsive. Since the aversion has reached such an extreme, one fabricates the idea that the other is full of sins, just as seeing a whole cart full of ghosts. Ghosts originally have no form, yet one sees them filled to the brim, which is taking something nonexistent and saying it exists, reaching the height of absurdity.

物理極而必反，以近明之，如人適東，東極矣，動則西也。如升高，高極矣，動則下也，既極則動而必反也。上之睽乖既極，三之所處者正理，大凡失道既極，則必反正理。故上於三，始疑而終必合也。

Cheng Yi continued to say: the principles of things, when they reach their extreme, must turn back. Take a nearby example: if a person walks east continuously until the east is at its end, then the next movement must be west; if one ascends continuously until the height is at its end, the next movement must be downward. When reaching the extreme, any movement must necessarily turn back. The deviation of the Upper Nine has already reached its extreme, while the Sixth Three holds to the correct principle. Generally, when one goes against the correct path to its extreme, it must return to the correct principle. Therefore, the Upper Nine initially suspects the Sixth Three, but in the end, they must come together.

先張之弧，始疑惡而欲射之也。疑之者妄也，妄安能常？故終必復於正。三實無惡，故後說弧而弗射。睽極而反，故與三非復為寇仇，乃“婚媾”也。此“匪寇婚媾”之語，與他卦同，而義則殊也。陰陽交而和暢則為雨，上於三始疑而睽，睽極則不疑而合，陰陽合而益和則為雨，改云“往遇雨則吉”。“往”者自此以往也，謂既合而益和則“吉”也。

Cheng Yi continued saying: "First stretching the bow to shoot" means initially suspecting and disliking someone and wanting to shoot him. But suspicion is a delusion, and delusions cannot last long. Therefore, in the end, one must return to the right path. The Sixth Line in the Third Place really has nothing to dislike, so later he put down the bow and did not shoot. When rebellion reaches its extreme, it turns back, so the Ninth at the Top and the Sixth in the Third are no longer enemies, but become "marriage partners" - the person to marry. This phrase "not a robber but a marriage partner" appears the same as in other hexagrams, but its meaning is different. When yin and yang interact harmoniously, it rains. The Ninth at the Top initially suspects and rebels against the Sixth in the Third, but when rebellion reaches its extreme, suspicion ceases and they come together. Yin and yang having united become even more harmonious, thus transforming into rain. Therefore, it says "going on to meet rain brings good fortune." "Going on" means from then on, meaning that after they have come together and become even more harmonious, it is auspicious.

集說 耿氏南仲曰：凡物之情，信然後合。合則愈信，疑然後睽，睽則愈疑。《朱子語類》云：《小畜》之上九日“既雨既處”，《睽》之上九曰“往遇雨則吉” 邱氏富國曰：上本與三應，不孤也。睽極而疑生，故亦曰“睽孤”。豕、鬼，皆指三也。

The "Collected Sayings" cites Geng Nanzhong saying: All human feelings and natural principles first rely on trust to come together, and once they come together, trust becomes deeper; first there is suspicion leading to discord, and once discord arises, suspicion becomes even greater. The "Master Zhu's Sayings" states: The Upper Nine of the "Xiao Xu" hexagram speaks of "Already rained and now settled," while the Upper Nine of the "Kui" hexagram speaks of "If rain comes on the way, it is auspicious" — here the original text is missing some words, and Master Zhu's comparison is incomplete. Qiu Fuguo says: The Upper Nine originally corresponds with the Sixth Three, so it is not alone; only because discord reaches its extreme and suspicion arises, does the line statement say "Kui Gu (lonely)." The pigs and ghosts mentioned in the line statement both refer to the Sixth Three.

上睽疑而未敢親近乎三，如見豕背之負泥塗。又如載鬼滿於一車之中，始焉致疑則張弧，終焉釋疑則說弧，知其非為寇仇，乃我之婚媾也。自此以往，陰陽和暢，向之疑心群起者，至此盡冰釋而亡矣。

Qiu Fuguo continued saying: The top nine, due to suspicion and mistrust, dared not get close to the sixth three, looking at it as if seeing a pig carrying mud on its back, or a cart full of ghosts. At first, with suspicion arising, he drew his bow; finally, when the suspicion was dispelled, he put down the bow, realizing the other was not an enemy, but someone to be married to. From then on, yin and yang became harmonious and unobstructed, and all the previous suspicions that had surged up were now completely melted away like ice.

總論 馮氏當可曰：內卦皆睽而有所待，對卦皆反而有所應，初“喪馬勿逐”，至四“遇元夫”，而初四合矣，二委曲以求遇，至五“往何咎”，而二五合矣。三“輿曳”“牛掣”，至上“遇雨”，而三上合矣。天下之理，固未有終睽也。

The general discussion cites Feng Dangke's saying: the three lines of the inner trigram are all in a state of discord and waiting, while the three lines of the outer trigram are all turning back to respond. Initially, the line at the beginning, "losing a horse, do not pursue," meets the line at the fourth position, "meeting the original husband," so the first and fourth lines connect. The line at the second position, which meanders in search of meeting, meets the line at the fifth position, "going, what harm is there," so the second and fifth lines connect. The line at the third position, "chariot dragged, ox pulled back," meets the line at the top, "meeting rain," so the third and top lines connect. The principles of the world are originally not meant to remain in discord forever.

吳氏曰慎曰：六爻皆取先睽後合之象，初之“喪馬”“自復”，即四之“睽孤遇元夫”也。二之“遇主于巷”，即五之“厥宗噬膚”也。三之無初有終，即上之張弧“遇雨”也。合六爻處睽之道而言，在於推誠守正，委曲含弘，而無私意猜疑之蔽，則雖睽而必合矣。

Wu Yashen said: All six lines take the image of first being discordant and then coming together. The "losing a horse" and "returning by oneself" in the initial line, Chou Ji, corresponds to the fourth line, Ji Si, "meeting the great husband in solitude"; the "meeting the master in the alley" in the second line, Ji Er, corresponds to the fifth line, Liu Wu, "his ancestor bites the flesh"; the "no beginning but a conclusion" in the third line, Liu San, corresponds to the top line, Ji Jiu, first drawing the bowstring and then "meeting rain." When all six lines are considered together, the method of dealing with discord is simply to be sincere and treat others with trust, to remain on the correct path, to take a roundabout way and make adjustments, to be broad-minded and tolerant, and not let private suspicions cloud one's vision. If one can do this, although there may be temporary discord, in the end, everything will come together.

程傳 《蹇序卦》：“睽者乖也，乖必有難，故受之以蹇。蹇者，難也。”睽乖之時，必有蹇難，《蹇》所以次《睽》也。蹇，險陰之義，故為蹇難。為卦坎上艮下，坎，險也。艮，止也。險在前而止，不能進也。前有險陷，後有峻阻，故為《蹇》也。

Cheng Yi in Yichuan's Commentary on the Changes says: The "Xu Gua Zhuan" explains that "Kui means separation; when there is separation, there must be difficulties, hence it is followed by Jian. Jian means difficulty." When there is discord, there must be hardship and obstacles, so the JIAN hexagram comes after the KUI hexagram. "Jian" contains the meaning of danger and darkness, so it is interpreted as difficulty. In terms of the structure of the hexagram, Kan is on top and Gen is at the bottom: Kan represents danger, and Gen represents stopping; danger lies ahead and one can only stop, unable to proceed. There is a pit in front and a steep mountain blocking the way, hence it is called JIAN.

蹇，利西南，不利東北，利見大人，貞吉。本義 “蹇”，難也。足不能進，行之難也。為卦艮下坎上，見險而止，故為《蹇》。“西南”平易，“東北”險阻，又艮方也。方在《蹇》中，不宜走險。又卦自《小過》而來，陽進則往居五而得中，退則入於艮而不進，故其占曰“利西南”而“不利東北”。

The Hexagram Statement of 《Jian》 says: "Jian, advantageous to go to the Southwest, disadvantageous to go to the Northeast, advantageous to see a great man, and the correct course is auspicious." Zhu Xi's 《Benyi》 says: "Jian" means difficulty, the feet cannot move forward, and walking is difficult. In terms of the structure of the hexagram, the Qian trigram is at the bottom and the Kan trigram is at the top. When one sees danger, one stops, hence the name 《Jian》. The Southwest is a flat terrain, while the Northeast is rugged, and the Northeast is precisely the direction governed by the Qian trigram. A person is now in a difficult situation, and it is not advisable to go further into danger. Moreover, this hexagram comes from 《Xiaoguo》: when a yang line moves upward, it reaches the fifth position and "is in the center," but when it moves downward, it falls into the Qian trigram and cannot move forward, hence the judgment that "it is advantageous to go to the Southwest" and "disadvantageous to go to the Northeast."

當《蹇》之時，必見“大人”，然後可以濟難。又必守正，然後得“吉”。而卦之九五，剛健中正，有大人之象。自二以上五爻，皆得正位，則又貞之義也，故其占又曰“利見大人，貞吉”。蓋見險者貴於能止，而又不可終於止；處險者利於進，而不可失其正也。

Zhu Xi continued to say: In times of difficulty, one must see the "Great Person" in order to get through the danger; one must also hold fast to the right path in order to achieve good fortune. In this hexagram, the Nine in the Fifth is strong and upright, occupying the central position, thus resembling the image of the Great Person. Moreover, the five lines starting from the Second Line are each in appropriate positions, which also conforms to the meaning of "Zhen" (uprightness). Therefore, the divination says "It is advantageous to see the Great Person, and uprightness brings good fortune." Generally speaking, seeing danger is valuable in being able to stop, but one cannot remain stopped forever; being trapped in danger is beneficial in being able to move forward, but one must not abandon the right path.

程傳 “西南”，坤方。坤，地也，體順而易。“東北”，艮方。艮，山也，體止而險。在《蹇》難之時，利於順處平易之地，不利止於危險也，處順易則難可紓，止於險則難益甚矣。蹇難之時，必有聖賢之人，則能濟天下之難，故“利見大人”也。濟難者，必以大正之道，而堅固其守，故“貞”則“吉”也。

Cheng Yi in Yichuan's Commentary on the Changes says: "The Southwest direction is governed by the Earth Trigram, Kun. Earth is characterized by softness, compliance, and ease. The Northeast direction is governed by the Mountain Trigram, Gen. Mountain is characterized by stagnation and ruggedness. In times of difficulty, it is advantageous to follow the situation and stay in a level and smooth place, rather than remaining in a dangerous location. Staying in a smooth and easy place can alleviate hardship, while remaining in a dangerous place will only make it worse. In times of difficulty, only a sage can relieve the people's troubles, hence the phrase 'favorable to encountering a great person.' Those who rescue from danger must use the great and upright way, and maintain firm integrity, hence 'uprightness' leads to 'good fortune.'"

凡處難者，必在乎守貞正。設使難不解，不失正德，是以“吉”也。若遇難而不能固其守，入於邪濫，雖使苛免，亦惡德也，知義命者不為也。集說 王氏弼曰：“西南”，地也，“東北”，山也。之平則難解，之山則道窮。范氏仲淹曰：《蹇》與《屯》近，然《屯》則動乎險中，難可圖也。《蹇》則止乎險中，難未可犯也。

Cheng Yi continued to say: Those who are in difficult situations should focus on maintaining uprightness. Even if the difficulties do not eventually resolve, as long as they do not lose their upright virtue, it is considered auspicious. If one cannot hold on to oneself when facing difficulties and instead slides into the path of wickedness and indulgence, even if they manage to escape temporarily, it is a degradation of virtue. Those who understand the principles of righteousness and destiny would not act in such a way. "Ji Shuo" cites Wang Bi saying: "The southwest" represents land, and "the northeast" represents mountains; moving towards flat land resolves difficulties, but entering the mountains leads to a dead end. Fan Zhongyan said that the hexagram Jian is similar to the hexagram Tun, but Tun is in danger yet still can move, meaning difficulties can still be dealt with; while Jian is in danger and can only stop, meaning difficulties cannot be confronted directly.

案 《易》“西南”“東北”之義，先儒皆以坤艮二卦釋之，故謂西南屬地而子。《易》，東北屬山而險阻。然以文意觀之，所謂“西南”者，西方、南方。所謂“東北”者，東方、北方。非指兩隅而言也。此義自坤卦發端，而《蹇》、《解》彖辭申焉。參之諸卦大義，則坤者宜後而不宜先者也。《蹇》者宜來而不宜往者也。《解》或可以有往，而終以來復為安者也。

Li Guangdi remarked: In the Zhou Changes, the meanings of "southwest" and "northeast" have been interpreted by previous scholars using the hexagrams of K'un and Gen, thus stating that southwest belongs to earth and is level, while northeast belongs to mountain and is dangerous. However, according to the text's meaning, "southwest" refers to west and south, and "northeast" refers to east and north, not merely the corners of southwest and northeast. This meaning is introduced from the beginning of the K'un hexagram and further explained in the "tuan ci" of the Jian and Jie hexagrams. Referring to the general meanings of these hexagrams: K'un is suitable for staying behind rather than competing for the lead; Jian is suitable for retreating rather than advancing; and Jie may allow some movement, but ultimately it is safer to return.

然則“西南”當為退後之位，“東北”當為進前之方。坤在後之地，則可以“得朋”；在先之地，則利於“喪朋”。《蹇》當退而居後，不可進而居先，此兩卦之義也。難既解矣，或可以有進往，故無“不利東北”之文。然曰”利西南”者，終以退復自治為安也。蓋文王之卦，陽居“東北”，陰居“西南”，陽先陰後，陽進陰退，大分如此，似非險易之說也。

Thus, "southwest" should be the position of retreating, and "northeast" the position of advancing. The Trigram of Earth (Kun) being in the position of retreat allows it to "gain companions"; when it is in the position of advancement, it is favorable for "losing companions." The Hexagram of Obstruction (Jian) should retreat and take a rear position, and should not advance ahead, which is the meaning of these two hexagrams. When the difficulty has been resolved, perhaps there will be some progress, so the statement of the Hexagram of Resolution (Jie) does not include the phrase "unfavorable for northeast." However, it still says "favorable for southwest," because ultimately, retreating for self-cultivation is considered secure. Generally speaking, in the Later Heaven Trigrams of King Wen, yang trigrams are located in the northeast, and yin trigrams in the southwest; yang comes first, yin comes later, yang advances, yin retreats, and this is the fundamental distinction. It seems not to be about difficulty and ease.

初六，往蹇來譽。本義 “往”遇險，“來”得譽。程傳 六居《蹇》之初，往進則益入於賽，“往蹇”也。當《蹇》之時，以陰柔無援而進，其蹇可知。來者對往之辭，上進則為往，不進則為來。止而不進，是有見幾知時之美，來則“有譽”也。

The line statement for the first line (Initial Six) says: "Going forward meets difficulty, coming back brings praise." Zhu Xi's "Original Meaning" states: going forward leads to encountering obstacles, while retreating brings commendation. Cheng Yi's "Yichuan Commentary on the Changes" explains: the first line is at the beginning of the "Jian" hexagram. If it continues forward, it will become more deeply involved in difficulty, which is why it is called "going forward meets difficulty." In times of hardship, with a yin and soft nature and without support, yet insisting on moving forward, the difficulty can be imagined. The word "come back" is in contrast to "go forward": going up is called "going forward," while not advancing is called "coming back." Staying still and not moving forward has the advantage of being able to observe the signs and understand the situation, so "coming back" brings praise.

集說 王氏弼曰：處難之始，居止之初，獨見前識，睹險而止，以待其時，故“往”則遇“蹇”，“來”則得“譽”。《朱子語類》：問：“往蹇來譽”。曰：來往二字，唯《程傳》言上進則為“往”，不進則為“來”，說得極好。

The "Ji Shuo" cites Wang Bi's explanation: being in a difficult beginning and situated at the initial stage of Gen, which represents "stopping," one has a unique insight, can foresee the situation, sees danger and stops, waiting for the right opportunity. Therefore, "going forward" meets difficulty, while "coming back" brings praise. In the "Zhu Zi Yu Le," someone asked how to interpret "going forward is difficult, coming back brings praise." Zhu Xi said: "The words 'coming' and 'going' are interpreted by Yichuan's Commentary on the Changes as 'going forward' meaning moving upwards and 'not going forward' meaning 'coming back.' This explanation is very good."

今人或謂六四“往蹇來連”是來就三，九三“往蹇來反”是來就二，上六“往蹇來碩”是來就五，亦說得通。但初六“來譽”，則位居最下，無可來之地，其說不得通矣。故不若《程傳》好，只是不往為佳耳。何氏楷曰：此卦中言“來”者，皆就本爻言，謂來而止於本位也。對往之辭，初六去險最遠，其止最先，獨見前識，正《傳》之所謂智也。

Zhu Xi continued to say: Now there are people who argue that the line six in the fourth, "Going on the difficult path and coming back to connect," refers to retreating to be close to nine in the third; the line nine in the third, "Going on the difficult path and coming back to reverse," refers to retreating to be close to six in the second; and the line six at the top, "Going on the difficult path and coming back to achieve great success," refers to retreating to be close to nine in the fifth. This interpretation is also reasonable. However, for the line six at the beginning, "Coming back to gain reputation," its position is already at the very bottom, and there is no place to retreat. Therefore, this interpretation does not hold. So it is better to follow Yichuan's Commentary on the Changes, where "coming back" simply means not moving forward, which is the most appropriate. He Kai said: In this hexagram, all instances of "coming back" refer to the line itself, meaning retreating and stopping at its original position. This is in contrast to "going forward." The line six at the beginning is farthest from the danger, stops earliest, and has a unique insight, foreseeing the situation in advance, which is exactly what the Commentary on the Judgment calls "wisdom."

六二，王臣蹇蹇，匪躬之故。本義 柔順中正，正應在上，而在險中，故蹇而又蹇，以求濟之，非以其身之故也，不言吉凶者，占者但當鞠躬盡力而已，至於成敗利鈍則非所論也。

The Line Statement for the Second Line: The royal minister is resolute and persevering, not for his own sake. Zhu Xi's "Original Meaning" says: The Second Line is flexible and proper, situated in the center and in the correct position. It has the proper "response" to the Nine in the Fifth above, but itself is trapped in danger, thus hardship is added upon hardship. It is striving to get through the peril, not for its own benefit. The Line Statement does not mention fortune or misfortune, because the person consulting the oracle should only devote himself completely and exert all his effort. As for success or failure, smoothness or adversity, these are not within consideration.

程傳 二以中正之德居艮體，止於中正者也。與五相應，是中正之人，為中正之君所信任，故謂之“王臣”。雖上下同德，而五方在大蹇之中，致力於蹇難之時，其艱蹇至甚，故為蹇於蹇也。二雖中正，以陰柔之才，豈易勝其任？所以蹇於蹇也。志在濟君於蹇難之中，其“蹇蹇”者，非為身之故也。雖使不勝，志義可嘉，故稱其忠藎不為己也。然其才不足以濟蹇也，小可濟，則聖人當盛稱以為勸矣。

Cheng Yi in Yichuan's Commentary on the Changes says: Six in the Second, with the virtue of being both central and upright, is situated within the hexagram Gen, which represents stillness and stability. It is a person who remains steady and upright. It corresponds with Nine in the Fifth, meaning that a virtuous minister is trusted by a virtuous ruler. Therefore, it is called "the king's minister." Although the ruler and minister share the same virtue, the ruler is actually in great difficulty. In times of hardship, the effort required is extremely arduous, so it is said "difficult in difficulty" — difficulty on top of difficulty. Although Six in the Second is upright, it is still of a soft and weak nature, and is not capable of shouldering such a heavy burden. This is why it faces difficulty on top of difficulty. It is devoted entirely to rescuing the ruler from danger, and its persistent effort is not for its own benefit. Even though it is not capable, its intention and righteousness are commendable, so the line statement praises its loyalty without self-interest. However, its ability is indeed insufficient to overcome the crisis. If it had at least somewhat helped, the sage would have greatly praised it to encourage people.

集說 王氏弼曰：處難之時，當位居中，以應乎五，執心不違，志匡王室者也。故 韓氏愈曰：《易》《蠱》之上九“不事王侯，高尚其事。”《蹇》之六二，則曰“王臣蹇蹇，匪躬之故”。所居之時不一，而所蹈之德不同也。若《蠱》之上九，居無用之地，而致匪躬之節。《蹇》之六二，在王臣之位，而高不事之心，則冒進之患生，曠官之刺興，志不可則，而尤不終無矣。

The "Collected Sayings" cites Wang Bi's explanation: in a time of hardship, one holds a position that is appropriate and occupies the central position, corresponding to nine in the fifth, maintaining one's heart unswerving, and wholeheartedly supporting the royal house—here the original text is missing some words, and Wang Bi's words are not completed. Han Yu says: The upper nine of the "Gǔ" hexagram in the "Zhou Changes" speaks of "not serving princes and nobles, but pursuing lofty aspirations," while the sixth two of the "Jiàn" hexagram speaks of "the royal minister striving with perseverance, not for his own sake." The situations in which these two lines are situated are different, and thus the virtues they practice are also different. If the upper nine of the "Gǔ" hexagram, being in a position of idleness and uselessness, were to go against the grain and pursue the virtue of sacrificing oneself for the country; or if the sixth two of the "Jiàn" hexagram, being in the position of a royal minister, were to hold the thought of not serving princes and nobles, then the former would invite the calamity of rashness, and the latter would invite criticism for neglecting duty. Such aspirations are not to be emulated, and misfortune is bound to follow.

蘇氏軾曰：初六、九三，六四、上六四者，或遠或近，皆視其勢之可否，以為往來之節。獨六二有應於五，君臣之義深矣。是以不計遠近，不慮可否，無往無來，“蹇蹇”而已。君子不以為不智者，非身之故也。楊氏萬里曰：諸爻聖人皆不許其往，唯六二、九五，無不許其往之辭者，二為王者之大臣，五履大君之正位，復不往以濟，而誰當任乎？九三，往蹇來反。

Su Shi said: The four lines, initial six, nine three, six four, and upper six, are either far or near, and they determine whether to go or come based on the situation. Only the line six two corresponds to nine five, which represents the deep relationship between ruler and minister. Therefore, it does not consider the distance from danger, nor calculate whether it can be done, and thus does not talk about going or coming. It only strives diligently. A gentleman does not consider it unwise, precisely because it is not for its own benefit. Yang Wanli said: The other lines are all forbidden from going by the sage, but the line statements of six two and nine five do not contain such prohibitions. Six two is the great minister of the king, and nine five is on the proper position of the great ruler. If these two do not rise up to save the country in difficulty, who else would take responsibility? The line statement of nine three says: Go and meet difficulties, return when you cannot proceed.

本義 反就二陰，得其所安。程傳 九三以剛居正，處下體之上。當《蹇》之時，在下者皆柔，必依於三，是為下所附者也。三與上為正應，上陰柔而無位，不足以為援，故上往則蹇也。“來”，下來也。“反”，還歸也。三為下二陰所喜，故來為反其所也，稍安之地也。

Zhu Xi's "The Original Meaning of the Zhou Changes" explains "come back" as the nine in the third position returning to be close to the two yin lines below, thus finding a secure position. Cheng Yi's "Yichuan's Commentary on the Changes" says that the nine in the third position, being yang and occupying a yang position, is "in the right place" and correct. It is also located at the top of the lower trigram. At the time of the "Difficulties" hexagram, which represents obstruction, the two lines below, the six at the beginning and the six in the second, are weak and helpless, and must rely on the nine in the third. Therefore, the nine in the third is the line that is attached to and follows below. The nine in the third and the six at the top form a proper mutual response of yin and yang. However, the six at the top is both yin and in an unoccupied position, so it is not able to support the nine in the third. Therefore, moving upward becomes even more difficult. The term "come" in the line statement refers to coming from above to below, and "return" refers to returning to its original place. The nine in the third is favored by the two yin lines below, so "come back" is indeed returning to its original position, which is a slightly secure place.

集說 孔氏穎達曰：九三與坎為鄰，進則入險，故曰“往蹇”；來則得位，故曰“來反”。吳氏曰慎曰：九三剛正，為艮之主，所謂見險而能止者，故來而能反，止於其所。案 《傳》義以反為反就二陰，孔氏、吳氏則謂止於其所。以孔子《象傳》觀之，則《傳》義理長，蓋三為內卦之主故也。

The "Ji Shuo" cites Kong Yingda's explanation: Nine in the Third is adjacent to the Kan trigram of the upper trigram, and if it moves forward another step, it would fall into danger, hence the line statement says "going forward is difficult." If it retreats, it can rest securely in its proper position, hence it says "returning to reverse." The "Ji Shuo" also cites Wu Yueshen's explanation: Nine in the Third is yang and upright, being the main line of the lower trigram Gen. This matches the meaning of the "Tuan Zhuan" "seeing danger and being able to stop," so its retreat leads to stability, stopping at its original position. Li Guangdi comments: Both the "Yichuan Commentary on the Changes" and the "Benyi" interpret "reverse" as returning to be close to the two yin lines below, while Kong Yingda and Wu Yueshen interpret it as stopping at its original position. Comparing with Confucius' "Xiang Zhuan," the interpretations of the "Yichuan Commentary on the Changes" and the "Benyi" are more reasonable, since Nine in the Third is originally the main line of the inner trigram.

六四，往蹇來連。本義 連於九三，合力以濟。程傳 往則益入於坎險之深，“往蹇”也。居蹇難之時，同處艱厄者，其志不謀而同也。又四居上位，而與在下者，同有得位之正，又與三相比相親者也。二與初同類，相與者也。是與下同志，眾所從附也，故曰“來連”。來則與在下之眾相連合也，能與眾合，得處蹇之道也。

The line statement for six in the fourth position says, when moving forward there is difficulty, but retreating allows connection. Zhu Xi in The Original Meaning of the Zhou Changes says that six in the fourth position retreats to connect with nine in the third, and the two lines work together to overcome the hardship. Cheng Yi in Yichuan's Commentary on the Changes says that if six in the fourth moves upward, it will be more deeply trapped in the dangerous situation of the Kan trigram, which is called 'going through difficulty'. In the time of difficulty, all those who are in the same困境 have the same mind without needing to discuss. Moreover, although six in the fourth is in the upper trigram, it is 'in the right position' just like the other lines below, and it is closely adjacent to nine in the third. Six in the second and six at the beginning are both yin lines, belonging to the same category. This is why six in the fourth is in harmony with the lines below, and is followed by all the lines. Therefore, the line statement says 'coming together'. Retreating allows connection with all the lines below; being able to work together with others is to follow the correct path in a time of difficulty.

集說 荀氏爽曰：蹇難之世，不安其所，故曰“往蹇”也。來還承五，則與至尊相連，故曰“來連”也。案 荀氏以“來連”為承五，極為得之。《易》例，凡六四承九五，無不著具美於爻象者，況蹇有“利見大人”之文乎！若三則於五無承應之義，而為內卦之主，固不當與四並論也。

"The Collection of Sayings" cites Xun Shuang's interpretation: in a time of difficulty, the sixth line in the fourth position is not secure in its place, hence it says "going through difficulty"; retreating back to connect with the ninth line in the fifth position, it unites with the supreme ruler, hence it says "coming to connect." Li Guangdi comments: Xun Shuang's explanation of "coming to connect" as connecting with the ninth line in the fifth position is very accurate. According to the general principle of The Zhou Changes, whenever a line in the fourth position, being yin and flexible, connects with the ninth line in the fifth position, the line statement and the line image do not fail to show beauty and goodness. Moreover, the "Tale" of the Jian hexagram also mentions "favorable to see a great man." As for the ninth line in the third position, it cannot be said to "connect" with the ninth line in the fifth position nor does it "respond" to it. Moreover, it is the main line of the inner trigram, and thus should not be compared with the sixth line in the fourth position.

九五，大蹇朋來。本義 “大蹇”者，非常之蹇也。九五居尊，而有剛健中正之德，必有朋來而助之者。古者有是德，則有是助矣。集說 干氏寶曰：在險之中，而當無位，故曰“大蹇”。

The text says: "Nine in the Fifth, encountering great difficulty, friends of like mind come to assist." Zhu Xi in The Original Meaning of the Zhou Changes explains that "great difficulty" refers to an extraordinary hardship. The line Nine in the Fifth occupies a noble position and possesses the strong and upright virtue of yang, so it must attract the support of those who share the same aspirations. In ancient times, those with such virtue would receive such assistance. The "Collected Sayings" cite Gan Bao, who says that Nine in the Fifth is in the perilous situation of Kan, and at this time the virtue of the ruler cannot be fully exerted, as if there is no position to rely upon, hence it is called "great difficulty."

《朱子語類》：問：《蹇》九五何故為“大蹇”？曰：五是為蹇主。凡人臣之蹇，只是一事，至大蹇須人主當之。又問：大“蹇朋來”之義：曰：處九五尊位，而居蹇之中，所以為“大蹇”，所謂遺大投艱於朕身。人君當此，則須屈群策，用群力，乃可濟也。胡氏炳文曰：諸爻皆以“往”為蹇，聖人又慮天下皆不往，蹇無由出矣。二五君臣復不住，誰當往乎？是以於二曰“蹇蹇”，於五曰“大蹇”。

Collecting interpretations cite Zhu Xi's "Language of the Master Zhu": Someone asked why the fifth line, "Nine in the Fifth," in the "Obstruction" hexagram is called "Great Obstruction." Zhu Xi replied: The fifth line is the main line of the entire hexagram's obstruction. All the difficulties faced by ministers are merely individual matters; but when the whole country faces great difficulties, the sovereign must bear the burden alone. The person then asked what "Great Obstruction and coming together" means. Zhu Xi replied: Being in the exalted position of the fifth line yet encountering great obstruction, it is called "Great Obstruction," which is what the "Book of Documents · Great诰" says: "Putting the great difficulties of the world upon me alone." When a sovereign encounters such a situation, he must humble himself and listen to the strategies of others, and use the strength of others, in order to overcome the crisis. Collecting interpretations also cite Hu Bingwen: All the lines in the "Obstruction" hexagram take "going forward" as obstruction, but the sage worries that if everyone refuses to go forward, the obstruction will never be resolved. The second line and the fifth line are the lines of sovereign and minister. If even they stop, who will dare to advance? Therefore, the second line says "Obstruction and obstruction," and the fifth line says "Great Obstruction."

案 二五獨無“往”“來”之義，蓋君臣相與濟蹇者，其責不得辭，而於義無所避。猶之《遯》卦諸爻皆“遯”，六二獨以應五，而固其不遯之志也。胡氏之說得之。凡《易》之應，莫重於二五，故二之稱“王臣”者，指五也；五之稱“朋來”者，指二也。如在下者占得五，則當念國事之艱難，而益致其匪躬之節。如在上者占得二，則當諒臣子之忠貞，而益廣其“朋來”之助。正如朱子說《乾》卦二五相為賓主之例也。推之《蒙》、《師》諸卦。無不皆然。

Li Guangdi remarked: In the hexagram Jian, among the six lines, only the second line Nine Two and the fifth line Nine Five do not mention "going" or "coming." This is because the king and his minister share the responsibility of overcoming difficulties together. This duty cannot be refused, and from a moral standpoint, there is nowhere to hide. This is similar to the hexagram Duan, where all six lines talk about retreat, but the second line Six Two, because it corresponds with the fifth line Nine Five, actually strengthens its resolve not to retreat. Hu Bingwen's words are correct. In the Zhou Changes, whenever there is a mention of "corresponding lines," none is more important than the correspondence between the second line and the fifth line. Therefore, the line statement of the second line Nine Two refers to the fifth line Nine Five as "the king's minister," and the line statement of the fifth line Nine Five refers to the second line Nine Two as "companions coming." If someone in a lower position draws the fifth line, he should understand the difficulty of state affairs and be more dedicated to loyalty without regard for his own safety. If someone in a higher position draws the second line, he should understand the loyalty of his ministers and further open the way for "companions coming" to assist. This is just like Zhu Xi's explanation of the hexagram Qian, where the second line Nine Two and the fifth line Nine Five are regarded as host and guest. Applying this principle to hexagrams such as Meng and Shi, the same applies.

上六，往蹇來碩，吉，利見大人。本義 己在卦極，往無所之，益以蹇耳。來就九五，與之濟蹇，則有碩大之功。“大人”，指九五。曉占者宜如是也。程傳 六以陰柔居《蹇》之極，冒極險而往，所以蹇也。不往而來，從五求三，得剛陽之助，是以“碩”也。蹇之道，阨塞窮蹙。“碩”，大也，寬裕之稱。來則寬大，其蹇紓矣。《蹇》之極有出蹇之道，上六以陰柔，故不得出。得剛陽之助，可以紓蹇而已。

The text says: "Upper Sixth, moving forward meets difficulty, but retreating brings great achievements, it is auspicious, suitable for meeting a great person." Zhu Xi in The Original Meaning of the Zhou Changes explains that the Upper Sixth is already at the top of the entire hexagram. Moving forward further has nowhere to go and will only add more difficulties. Retreating to be close to Nine in the Fifth and working together with Nine in the Fifth to remove the difficulties will result in great achievements. The term "great person" in the line statement refers to Nine in the Fifth. This is telling the person divining the hexagram what they should do. Cheng Yi in Yichuan's Commentary on the Changes says that the Upper Sixth, with its yin and soft nature, is at the extreme point of the hexagram of Difficulty. If it still dares to move forward in such extreme danger, it is self-inflicted difficulty. Not moving forward but retreating, it can receive support from Nine in the Fifth above and Nine in the Third below, thus obtaining assistance from yang strength. Therefore, it is called "great." The situation of difficulty is blockage and hardship. "Great" means big, or ample. Retreating changes it into ease, and the difficulty is thus relieved. The hexagram of Difficulty at its extreme point originally has an opportunity to overcome the difficulty, but since the Upper Sixth is yin and weak, it cannot really move forward. It can only rely on the assistance of yang strength to slightly relieve the difficulty.

在《蹇》極之時，得紓則為“吉”矣。非剛陽中正，豈能出乎蹇也？“利見大人”，《蹇》極之時，見大德之人，則能有濟於蹇也。“大人”，謂五，以相比發此義，五剛陽中正而居君位，大人也。在五不言具濟蹇之功，而上六利見之，何也？曰，在五不言，以其居坎險之中，無剛陽之助，故無能濟蹇之義。在上六蹇極，而見大德之人則能濟於蹇，故為利也。

Cheng Yi continued to say: When difficulties reach their extreme, being able to find relief is called "good fortune." If it is not a man of yang strength who is also "upright and proper," how could one truly overcome the difficulties? The phrase "it is advantageous to see a great man" means that when difficulties reach their peak, seeing a man of great virtue can contribute to the relief of the difficulties. "Great man" refers to the nine in the fifth line, which is explained in terms of the proximity and affinity between the upper sixth line and the nine in the fifth line: the nine in the fifth line is yang strength, "upright and proper," and holds the position of a ruler, thus being the great man. Someone asked: Why does the fifth line not say it has the ability to relieve the difficulties, but instead the upper sixth line says "it is advantageous to see" it? The answer is: The fifth line does not mention its ability to relieve the difficulties because it is itself trapped in the dangerous situation of the kan, and there is no yang line to support it, so it cannot be said to relieve the difficulties; the upper sixth line is at the end of the difficulties, and seeing a man of great virtue can contribute to relieving the difficulties, so for the upper sixth line, it is "advantageous."

各爻取義不同，如《屯》初九之志正，而於六二則目之為寇也。諸爻皆不言“吉”，上獨言“吉”者，諸爻皆得正，各有所善。然皆未能出於蹇，故末足為吉。唯上處蹇極 集說 《朱子語類》云：諸爻皆不言“吉”，蓋未離乎蹇中也。至上六“往蹇來碩吉”，卻是《蹇》極有可濟之理。項氏安世曰：上六本無所往，特以不來為“往”耳。初六本無所來，特以不往為“來”耳。

Cheng Yi also said that each line in the hexagram has its own meaning. For example, in the hexagram Zun, the line Choujiu is originally about a correct and upright will, but when viewed from the perspective of line Liuer, it is regarded as a bandit or enemy. In the hexagram Jian, none of the lines mention 'good fortune' except for Shangliu. This is because although all the lines are properly positioned and have their own good aspects, they have not yet overcome the difficulties of Jian. Therefore, they are not considered good fortune. Only Shangliu is at the extreme point of Jian difficulty. The original text here is missing, and Cheng Yi's words are incomplete. The following part is the 'Ji Shuo'. The Ji Shuo cites the 'Zhu Zi Yu Le' which says that none of the lines mention 'good fortune' because they have not yet escaped from the difficulties of Jian. Only when Shangliu says 'Wang Jian Lai Shuo Ji' does it mean that there is a way to cross over the extreme difficulties of Jian. The Ji Shuo also cites Xiang Anshi who said that Shangliu has nowhere to go, but it is called 'going' because it is not coming. Likewise, Chouliu has nowhere to come, but it is called 'coming' because it is not going.

案 《易》卦上與五雖相比，然無隨從之義者，位在其上，故於象如事外之人，不與二三四同也。唯有時取尚賢之義，則必六五遇上九乃可，《大有》、《大畜》、《頤》、《鼎》之類是也。然《隨》以九五遇上六，亦取下賢之義，則以卦義剛來下柔故耳。至於以上六遇九五，吉者絕少，而凶吝者多。蓋以漸染於陰，為剛中正之累，《大過》、《咸》、《夬》、《兌》之類是也。唯是卦有“利見大人”之文，而以九五為義者，則上六與五相近，可以反而相從，《訟》、《巽》之彖，以九五為“大人”矣。而上九以剛遇剛，則不相從也。

Li Guangdi remarked: In the Zhou Changes, the top line and the fifth line, although adjacent in position, usually do not imply following or obedience, because the top line is above the fifth line, and in the image of the hexagram it is like someone outside the situation, differing in status from the second, third, and fourth lines. There is an exception when the meaning of "valuing the virtuous" is taken, and this only occurs when the six in the fifth line meets the nine at the top. Hexagrams such as The Great Possession, The Great Accumulation, The Repletion, and The Cauldron are like this. As for the hexagram of Following, it is the nine in the fifth line meeting the six, and it takes the meaning of showing respect to the virtuous, because the meaning of this hexagram is originally that the yang is below the yin. If instead the top six meets the nine in the fifth, it is rarely auspicious, and mostly brings misfortune, regret, and hardship, because the nine in the fifth gradually absorbs the yin's qualities, thus becoming a burden to the yang's "central and upright" virtue. Hexagrams such as The Great Excess, The Intimacy, The Parting, and The Joy are like this. Only when the hexagram statement includes the phrase "favorable to seeing a great man," and the nine in the fifth line is the "great man," can the top six approach and follow the nine in the fifth. The hexagram of Strife and the hexagram of Following both have their "tao" statements taking the nine in the fifth line as the "great man," but their top lines are the nine at the top, with yang meeting yang, so there is no following.

升彖亦言“用見大人”矣，而卦無九五，故言用見以別之。獨《蹇》、《萃》之彖，以九五為“大人”，而遇之者上六也。以柔遇剛，則有相從之義，故《萃》則“齎諮”，求萃於五而“無咎”：《蹇》則來就於五而得“吉”。《蹇》之上優於《萃》者，聚極則散，難極則解也。《乾》卦二五而外，爻辭言“利見大人”者，唯此而已。

The *Tu* statement of the *Sheng* hexagram also mentions "using to see the Great Person," but since the fifth line of this hexagram is *Liúwǔ* rather than *Jiǔwǔ*, it is specifically written as "using to see" to make the distinction. Only the *Jiān* and *Cuì* hexagrams have their *Tu* statements referring to *Jiǔwǔ* as the Great Person, and it is the *Shàngliù* line that meets this Great Person. When a yin and soft line meets a yang and strong line, there is the principle of following and accompanying, so the *Cuì* hexagram's *Shàngliù* line, "lamenting and weeping," seeks to gather with *Jiǔwǔ* and thus achieves "no blame"; the *Jiān* hexagram's *Shàngliù* line returns to approach *Jiǔwǔ* and thus attains "good fortune." The *Jiān* hexagram's *Shàngliù* is better than the *Cuì* hexagram's *Shàngliù*, because when gathering reaches its peak, it must disperse, and when difficulty reaches its peak, it is precisely when resolution comes. Apart from the *Qián* hexagram's *Jiǔèr* and *Jiǔwǔ*, the only other instances in the six lines' statements that mention "favorable to see the Great Person" are these two.

解.震上坎下程傳 《解序卦》：“蹇者難也，物不可以終難，故受之以解。”物無終難之理，難極則必散。《解》者散也，所以次《蹇》也。為卦震上坎下，震，動也，坎，險也，動於險外，出乎險也，故為患難解散之象。又震為雷，坎為雨，雷雨之作，蓋陰陽交感，和暢而緩散，故為平《易》。解者，天下患難解散之時也。

The hexagram is labeled as "Jie" (Release). The upper trigram is Zhen (Thunder), and the lower trigram is Kan (Water). Cheng Yi in his commentary "Yichuan's Commentary on the Changes" explains that the "Xu Guan Zhuan" (Sequence of Hexagrams) states that the hexagram "Jie" follows "Jian" (Obstruction): "Jian means difficulty; things cannot remain in difficulty forever, so the hexagram 'Jie' comes next." The world does not allow difficulties to persist indefinitely; when difficulties reach their peak, they must dissipate. "Jie" means dissipation, so the hexagram "Jie" follows "Jian." In terms of the hexagram structure, the upper trigram is Zhen (Thunder), and the lower trigram is Kan (Water); Zhen represents movement, and Kan represents danger. Moving beyond danger is precisely escaping from困境, hence it symbolizes the resolution and dissipation of difficulties. Moreover, Zhen represents thunder and Kan represents rain; thunder and rain together signify the mutual感应 between yin and yang, with harmonious and smooth energy dispersing. This conveys a sense of peace and ease. So "Jie" signifies the time when worldly difficulties are dissolving and dispersing.

解，利西南，無所往，其來復吉，有攸往，夙吉。本義 “解”，難之散也。後險能動，則出於險之外矣，解之象也。難之既解，利於平易安靜，不欲久為煩擾。且其卦自《升》來，三往居四，人於坤體，二居其所而又得中，故利於西南平易之地。若“無所往”，則宜來復其所而安靜。若尚有所往，則宜早往早復，不可久煩擾也。

The hexagram statement says: "Jie" is favorable to the southwest; if there is nowhere to go, returning to one's original place is auspicious; if there are still matters to be dealt with, one should go and handle them early, which is also auspicious. Zhu Xi in "The Original Meaning of the Zhou Changes" says that "Jie" signifies the dispersion of difficulties. Being able to act after being in a dangerous situation means escaping from the danger, which is the image of dispersion. Once the difficulties have been removed, it is appropriate to be peaceful and quiet, and one should not desire prolonged disturbance and turmoil. Furthermore, this hexagram, according to "hexagram transformation," comes from the hexagram "Sheng." In "Sheng," the nine in the third position moves up to occupy the fourth position, entering the upper trigram Kun, while the nine in the second remains in its original place and is in the center. Therefore, it is favorable to the southwest, which is the position of Kun in the Later Heaven Trigrams. If there is nowhere to go, one should return to one's original position and remain quiet; if there are still matters to attend to, one should go and return early, and should not prolong disturbance and turmoil.

程傳 “西南”，坤方。坤之體，廣大平易。當天下之難方解，人始離艱苦，不可復以煩苛嚴急治之，當濟以寬大簡《易》，乃其宜也。如是則人心懷而安之，故利於西南也。湯除桀之虐而以寬治，武王誅紂之暴而反商政，皆從寬易也。

Cheng Yi in his Commentary on the Changes, Yichuan Yijie, says that the southwest direction corresponds to the Kun hexagram. The nature of Kun is vast and level, peaceful and easy. When the troubles of the world have just been removed and people have just escaped hardship, it is not appropriate to govern with harsh and complicated measures. Instead, one should use broad and simple methods to regulate affairs, which is proper. In this way, people's hearts will be attracted and society will be stable. Therefore, it is said, "It is advantageous to the southwest." After King Tang of Shang removed the tyranny of King Jie of Xia, he adopted a policy of leniency. Similarly, after King Wu of Zhou destroyed King Zhou of Shang, he reversed the harsh policies of the Shang dynasty and pursued a path of mildness and simplicity.

“無所往，其來復吉，有攸往，夙吉”，“無所往”，謂天下之難已解散，無所為也。“有攸往”，謂尚有所當解之事也。夫天下國家，必紀綱法度廢亂，而後禍患生。聖人既解其難，而安平無事矣，是“無所往”也。則當修復治道，正紀綱，明法度，進復先代明工之治，是“來復”也。謂反理正也，天下之“吉”也。

Cheng Yi explained the hexagram statement "There is no place to go, returning to the original state is auspicious; if there is a place to go, early action is auspicious": what is meant by "there is no place to go" is that the difficulties in the world have been resolved, and there are no major matters that must be done. What is meant by "there is a place to go" is that there are still matters that need to be addressed. The state and country always first suffer from the neglect and disorder of rules and regulations, and then calamities arise. Once the sage has removed this difficulty, the situation becomes stable and peaceful, which is the situation of "there is no place to go." At this time, one should restore the way of governing the country, correct the rules and regulations, and clarify the laws, and resume the governance of the previous sage kings. This is called "returning to the original state," which means returning to the correct principles, and this is the "auspicious" for the world.

“其”，發語辭。自古聖王救難定亂，其始未暇遽為也。既安定，則為可久可繼之治。自漢以下，亂既除，則不復有為，姑隨時維持而已，故不能成善治，蓋不知來復之義也。“有攸往，夙吉”，謂尚有當解之事，則早為之乃吉也。當解而未盡者，不早去則將復盛。事之復生者，不早為則將漸大，故“夙”則“吉”也。

Cheng Yi said that in the Hexagram Statement "Its return is auspicious," the word "its" is a sentence-initial particle with no actual meaning. Since ancient times, the sage kings, when beginning to rescue the people from calamity and restore order, did not have time immediately to establish institutions. Only after the situation was stabilized did they carry out governance that could be long-lasting and passed down. However, after the Han dynasty, it was different: once the calamity was removed, they ceased to act further, merely maintaining thingswith difficultyly, thus failing to achieve a good era, precisely because they did not understand the principle of "return." As for "There is a direction to go, early is auspicious," it means that when there are matters to be resolved, one should act early to be auspicious. Matters that should be resolved but are not fully dealt with will grow again in the future; if something has already resurfaced and is not dealt with early, it will gradually become larger. Therefore, "early" means "to act early," which is "auspicious."

集說 王氏弼曰：《解》之為義，解難而濟厄者也。以解來復則不失中，有難而往，則以速為吉也。無難則能復其中，有難則能濟其厄也。孔氏穎達曰：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。林氏栗曰：《蹇》止乎坎小，是以言“利西南，不利東北”。《解》動於險外，是以但言“西南”之“利”，不復言“東北”之小利也。

"The Collection of Sayings" cites Wang Bi's explanation: The meaning of the hexagram "Jie" (Release) is to remove difficulties and rescue from distress. By following the way of dispersion to return to the original position, one does not lose the "center"; when encountering difficulties and proceeding to deal with them, quickness is auspicious. When there is no difficulty, one can return to the "center"; when there is difficulty, one can rescue from distress. The Collection of Sayings also cites Kong Yingda's explanation: Chu氏 mentioned that there are people who seek achievements even when there is no difficulty, so the hexagram statement warns that in times of no difficulty, stillness is appropriate. There are also people who do not take action until things have failed, so the hexagram statement warns that in times of difficulty, quick action is necessary. The Collection of Sayings also cites Lin Li's explanation: The hexagram "Jian" (Obstruction) has the mountain stopping on top of the water danger, so the "Tian Ciyi" (Commentary on the Hexagram) mentions both "favorable to the southwest, unfavorable to the northeast." The hexagram "Jie" has the shaking (thunder) outside the water danger, so it only mentions "favorable to the southwest" and does not mention the "northeast" again.

胡氏炳文曰：《解》之時，以平易為利，略有苛急即非利。以安靜為吉，久為煩擾即非吉。《本義》曰：若“無所往”，則宜來復其所而安靜，是以安靜為吉也。曰：若有 案 《解》之時，異於《蹇》之時，故其辭小異。然處解之道，猶然處蹇之道，故其意大同。言“利西南”，不言不利東北，是辭小異也。

The collected interpretations also cite Hu Bingwen's view: the situation of the hexagram "Release" favors peace and simplicity as "beneficial," and even a slight degree of harshness or urgency is not beneficial; stability and calmness are considered "auspicious," while prolonged turmoil is not auspicious. The "Original Meaning" says, "If there is nowhere to go, then it is appropriate to return to one's original place and remain calm," which takes calmness as auspicious. Hu Bingwen then says, "If there is something"—the original text here is missing, and Hu's statement is incomplete. The text then directly proceeds to the annotation by Li Guangdi. Li Guangdi's annotation says: the situation of the hexagram "Release" is different from that of the hexagram "Obstruction," so the wording of the hexagram statement is slightly different; however, the principles of dealing with a time of dispersion are still similar to those of dealing with a time of difficulty, so the overall intention is consistent. The hexagram only mentions "beneficial to the southwest," without mentioning "unfavorable to the northeast," which is a minor difference in wording.

然“西南”者退後也，猶《蹇》所云“來”也。“東北”者前進也，猶《蹇》所謂“往”也。今無事則來，固以“西南”為“利”矣。有事雖可以往，而必以“夙”為“吉”，不可以往而忘返也，是猶不以東北為利，而終以“西南”為“利”也。其與處《蹇》之道，意大同矣。蓋國家無論有事無事，皆以退而自修為本。以爻義與卦相參，皆可見矣。

Li Guangdi continued to say: The so-called "southwest" refers to retreating, which is equivalent to the "coming" mentioned in the Hexagram Jian. The so-called "northeast" refers to advancing, which is equivalent to the "going" mentioned in the Hexagram Jian. Now, if there is nothing happening, retreating is already considered favorable; although one can go forward when there is something happening, it is certainly better to act early and be auspicious, and one should not go away and forget to return. This is still equivalent to not considering "northeast" as favorable, and ultimately taking "southwest" as favorable. It is consistent with the meaning of being in the Hexagram Jian. In short, regardless of whether the country has affairs or not, retreating to self-cultivate is fundamental. By referring the meanings of the six lines of the hexagram with the Hexagram Statement, this meaning can be seen everywhere.

初六，無咎。本義 難既解矣，以柔在下，上有正應，何“咎”之有？故其占如此。程傳 六居《解》初，患難既解之時，以柔居剛，以陰應陽，柔而能剛之義，既無患難，而自處得剛柔之宜。患難既解，安寧無事，唯自處得宜，則為“無咎”矣。方解之初，宜安靜以休息之。爻之辭寡，所以示意。

The text says: "Initial Six, there will be no fault." Zhu Xi in The Original Meaning of the Zhou Changes explains that since the difficulties have already been removed, Initial Six, being Yin and soft, is located at the very bottom, and above it is Nine in the Fourth with which it corresponds. How could there be any fault? Therefore, the line statement is so brief. Cheng Yi in Yichuan's Commentary on the Changes says that Initial Six is at the beginning of the Hexagram of Removal, which is the time when difficulties have already been resolved. It occupies a Yang position with its Yin nature, and its Yin line corresponds with the Yang line above. This contains the meaning of softness that can become strong. Since there are no difficulties, and it is in a position that is appropriate for both Yang and Yin, the difficulties have been removed and there is peace and security. As long as one's position is appropriate, it is called "no fault," meaning there will be no mistake. When difficulties are being resolved, it is precisely the time to be quiet and allow people to rest and recover. The line statement is so brief precisely to show this intention.

集說 郭氏雍曰：處《解》之初，得“無所往其來復吉”之義，故“無咎”也。胡氏炳文曰：《恆》九二“悔亡”，《大壯》九二“貞吉”，《解》初六“無咎”。三爻之占只二字，其言甚簡，象在爻中，不復言也。蔡氏清曰：初六以柔在下，則能安靜而不生事以自擾，何“咎”之有？案 彖“利西南”者，處後也。初應剛承剛而處其後，得卦義矣。義明故辭寡。

"The Collection of Sayings" cites Guo Yong's view: the initial line in the Hexagram of "Release" is at the beginning, which corresponds exactly to the Hexagram Statement "no going anywhere, returning is auspicious," hence "no blame." "The Collection of Sayings" also cites Hu Bingwen's view: in the Hexagram of "Perseverance," the second line only mentions "regret disappears"; in the Hexagram of "Great Strength," the second line only mentions "upright auspiciousness"; in the Hexagram of "Release," the initial line only mentions "no blame." The statements for these three lines are all only two characters, extremely concise, because the meaning of the hexagram is already contained within the line position, so there is no need to elaborate further. "The Collection of Sayings" also cites Cai Qing's view: the initial line, being a yin and flexible line at the very bottom, can remain quiet and not cause trouble, so how could there be any blame? Li Guangdi comments: the Hexagram Statement says "favorable to the southwest," referring to being on the side of retreat. The initial line corresponds to the fourth line's yang strength above and the second line's yang strength above it, while itself remaining behind them, which exactly matches the meaning of the hexagram. The principles are clear, hence the line statement is so brief."

九二，田獲三狐，得黃矢，貞吉。本義 此爻取象之意未詳，或曰：卦凡四陰，除六五君位，餘三陰，即“三狐”之象也。大抵此爻為卜田之吉占，亦為去邪媚而得中直之象，能守其正，則無不吉矣。

The text says: Nine in the Second, hunting in the fields and capturing three foxes, obtaining a yellow arrow, maintaining uprightness brings good fortune. Zhu Xi in The Original Meaning of the Zhou Changes says that the meaning of the imagery used in this line is not very clear. Some people say: The Hexagram of Release has four yin lines; excluding the line six in the fifth which represents the sovereign, the remaining three yin lines are the image of 'three foxes'. Generally speaking, this line is a divination concerning a successful hunt, and at the same time it represents the removal of wicked and flatterers, thus obtaining a hexagram of uprightness and sincerity. If one can maintain one's upright path, there will be no bad fortune.

程傳 九二以陽剛得中之才，上應六五之君，用於時者也。天下小人常眾，剛明之君在上，則明足以照之，威足以懼之，剛足以斷之，故小人不敢用其情。然猶常存警戒，慮其有間而害正也。六五以陰柔居尊位，其明易蔽，其威易犯，其斷不果而易惑。小人一近之，則移其心矣。況難方解而治之初，其變尚易。二既當用，必須能去小人，則可以正君心，而行其剛中之道。

Cheng Yi in his commentary Yichuan's Commentary on the Changes says that the line Nine in the Second possesses both yang strength and the virtue of being in the center. It corresponds with the line Six in the Fifth, the ruler, and is the person who is properly appointed by the times. The number of petty people in the world is always great. If there is a strong and enlightened ruler above, his wisdom is sufficient to see through them, his authority is sufficient to intimidate them, and his strength is sufficient to decide matters. Thus, petty people dare not carry out their schemes. Nevertheless, one must always remain vigilant, preventing them from taking advantage and harming the upright. Moreover, the line Six in the Fifth, being of yin nature, occupies a high position. Its wisdom is easily obscured, its authority is easily challenged, and its decisions are not decisive and are easily swayed. Once petty people get close, they can change its intentions. Moreover, at the time when difficulties are just beginning to subside and governance is just starting, the situation is still prone to change. Since the line Nine in the Second is entrusted with such a great responsibility, it must be able to remove petty people. Only then can it correct the ruler's mind and promote the righteous path of being strong and centered.

“田”者去害之事，“狐”者邪媚之獸。“三狐”，指卦之三陰，時之小人也。“獲”，謂能變化除去之，如田之獲狐也。獲之則得中直之道，乃“貞”正而“吉”也。“黃”，中色。“矢”，直物。“黃矢”，謂中直也。群邪不去，君心一人，則中直之道，無由行矣。桓敬之不去武三思是也。

Cheng Yi continued to explain word by word: "Tian" refers to hunting, which belongs to the matter of eliminating evils; "hu" refers to wild animals such as cunning and flatterers. "San hu" refers to the three yin lines in the entire hexagram, which were the petty people at that time. "Huo" means being able to transform and eliminate them, just like hunting and capturing foxes. Once captured, one attains the way of uprightness and correctness, thus "zhen" is upright and "ji" is auspicious. "Huang" is the color in the center of the five colors, and "shi" is a straight object, so "huang shi" means uprightness and correctness. If a group of evil people is not removed, the mind of the ruler will be led astray by them, and the way of uprightness and correctness cannot be carried out. This was the case with Han Yanfan and Jing Hui in the Tang dynasty who failed to eliminate Wu Sansisi.

集說 楊氏萬里曰：當《解》之時，此爻欲其獲狐，三戒其致寇，四欲其解“拇”，五欲其退“小人”，六慾其“射隼”。一卦六爻，而去“小人”之象居其五。然則召天下多難者誰乎，人君亦何利於天下之多難，而樂於近小人以疏君子哉！王氏應麟曰：世之治也，君子以直勝小人之邪。《易》曰：“田獲三狐得黃矢”，世之亂也。小人以狡勝君於之介，《詩》曰：“有兔爰爰，雉離於羅。”

"The Collected Commentaries" cite Yang Wanli's saying: This is precisely the time of the "Release" hexagram. The second line, nine two, is meant to capture foxes; the third line, six three, warns against inviting bandits; the fourth line, nine four, is meant to remove the "thumb"; the fifth line, six five, is meant to drive away small men; and the top line, six six, is meant to shoot down fierce falcons. All six lines of the hexagram, five of them are about removing small men. Then who is bringing about so much hardship for the world? How can a ruler derive any benefit from the world's troubles and yet still delight in being close to small men and distant from gentlemen? "The Collected Commentaries" also cite Wang Yinglin's saying: In times of peace, gentlemen overcome small men through uprightness, so the "Zhou Changes" say, "Three foxes caught in the field, obtaining a yellow arrow." In times of chaos, small men overcome gentlemen through cunning, so the "Poetry · Wang Style · Rabbit's Ease" says, "Cunning rabbits move freely, while the wild pheasants fall into the net."

六三，負且乘，致寇至，貞吝。本義 《繫辭》備矣。“貞吝”，言雖以正得之，亦可羞也。唯避而去之，為可免耳。程傳 六三陰柔居下之上，處非其位，猶小人宜在下以負荷。而且乘車，非其據也，必致寇奪之至。雖使所為得正，亦可鄙吝也。小人而竊盛位，雖勉為正事，而氣質卑下。

The text says: Six in the Third, carrying goods yet sitting in a carriage, invites bandits; even though one adheres to the right path, there is still shame. Zhu Xi in The Original Meaning of the Zhou Changes says that the meaning of this line has already been fully explained by Confucius in the Great Treatise. The term '贞吝' refers to the fact that even if something is obtained through the right path, it is still considered shameful. Only by withdrawing and retreating can one avoid misfortune. Cheng Yi in Yichuan's Commentary on the Changes says that the Sixth Line in the Third, with its yin and soft nature, is in the uppermost position of the lower trigram, which is not its proper place. It is like a petty person who should be working in the lower positions, yet now sits in a carriage. This position is not secure for it, and thus invites robbery. Even if its actions are in accordance with the right path, it is still considered contemptible. Petty persons occupying important positions, although striving to do proper things, are still inherently of low character.

本非在上之物，終可“吝”也。若能大正則如何？曰：大正非陰柔所能也，若能之，則是化為君子矣。三陰柔小人，宜在下而反處下之上，猶小人宜負而反乘，當致寇奪也。難解之時，而小人竊位，復致寇矣。

Cheng Yi continued to say: It was never meant to be a material fit for a superior position, and in the end it will inevitably result in 'shame'. Someone asked: If it could be pure and upright in a broad and open manner, how would that be described? The answer was: Great uprightness is not something that a weak and yielding person can achieve; if it could indeed be achieved, then it would have already transformed into a gentleman. The sixth line in the third position is a weak and yielding petty person, who should be in a lower position, but instead occupies the top of the lower trigram, just like a petty person who should be carrying something but instead rides in a carriage, inevitably inviting robbery. When difficulties are just beginning to be resolved, the petty person again occupies the position, thus bringing robbers back again.

集說 孔氏穎達曰：“乘”者君子之器也，“負”者小人之事也。施之於人，即在車騎之上而負物也。故寇盜知其非己所有，於是競欲奪之。胡氏瑗曰：六三以不正之質，居至貴之地，是小人在君子之位也，故致寇盜之至。為害於己而奪取之，然而小人得在高位者，蓋在上之人，慢其名器，不辨賢否而與之，以至為眾人所奪而致寇戎之害也。

"The Collection of Sayings" cites Kong Yingda's explanation: "Cheng" refers to a carriage, which is an item used by the noble gentleman, while "fu" refers to carrying burdens, which is a task performed by the common people. Putting these two things together on one person creates an odd sight of sitting on a carriage while still carrying goods. Therefore, robbers immediately recognize that these things do not belong to them and rush to seize them. The Collection of Sayings also cites Hu Yuan's explanation: the Sixth Line in the Third position, with an improper nature, occupies a very high position, which is like a petty person sitting in the place of a gentleman. Hence, it invites bandits. The bandits harm him and take away his possessions; however, the reason why a petty person can rise to a high position is because those in authority neglect the titles and ceremonial objects of the court, fail to distinguish between the virtuous and the unworthy, and casually assign them to others, leading to widespread plundering and the calamity of military conflict.

案 《繫辭傳》釋此爻云：“盜斯奪之”者，奪負乘之人也。又云“盜斯伐之”者，非伐負乘之人，乃伐上慢下暴之國家也。蓋上褻其名器，則是上慢，如“慢藏”之“誨盜”。下肆其貪竊，則是下暴，如“冶容”之“誨淫”。大是以賊民興而國家受其害，難又將何時而解乎？

Li Guangdi commented: The "Great Treatise" explains this line by saying "the thief takes it away," referring to the person who carries goods and rides a cart; it also says "the thief attacks it," but the one being attacked is not the person carrying goods and riding a cart, but the entire country that is above arrogant and below tyrannical. The upper rulers being disrespectful to the court's titles and ceremonial objects is called "upper arrogance," just as the "Great Treatise" says "careless storage invites theft." The lower people being unrestrained in their greed and theft is called "lower tyranny," just as the "Great Treatise" says "overly seductive appearance invites lust." Thus, rebels who harm the people arise, and the country suffers their calamity. When will this calamity be resolved?

九四，解而拇，朋至斯孚。本義 “拇”，指初。初與四皆不得其位而相應，應之不以正者也。然四陽初陰，其類不同，若能解而去之，則君子之朋至而相信矣。程傳 九四以陽剛之才居上位，承六五之君，大臣也。而下與初六之陰為應，“拇”，在下而微者，謂初也。居上位而親小人，則賢人正士遠退矣。斥去小人，則君子之黨進而誠相得也。四能解去初六之陰柔，則陽剛君子之朋來至而誠合矣。不解去小人，則己之誠未至，安能得人之乎也。初六其應，故謂遠之為解。

The text says: Nine in the Fourth, remove your big toe, and the loyal friends will come with sincerity. Zhu Xi in The Original Meaning of the Zhou Changes says, "Thumb" refers to Six at the Beginning. Six at the Beginning and Nine in the Fourth are both not in the proper position but correspond to each other, which is an improper correspondence. However, Nine in the Fourth is yang and Six at the Beginning is yin, and they are not of the same type. If Nine in the Fourth can remove this connection, then the gentlemen of the same kind will come and trust each other. Cheng Yi in Yichuan's Commentary on the Changes says that Nine in the Fourth, with its yang strength, holds a high position, above supporting Five in the Fifth, which is the position of a minister. Yet it corresponds below with Six at the Beginning, which is yin. "Thumb" refers to the lowest and most minute part, which is Six at the Beginning. Being in a high position and close to petty men, the virtuous and upright men will all retreat far away. Only by expelling petty men can the gentlemen be employed and trust each other. If Nine in the Fourth can remove the yin connection of Six at the Beginning, the yang gentlemen will come and trust sincerely. If it does not remove the petty men, its sincerity is not complete, how can it expect others to be sincere? Originally, Six at the Beginning is the proper match for Nine in the Fourth, so calling it "release" means to distance it.

集說 劉氏牧曰：“拇”，謂初也。居下體之下而應於己，故曰“拇”。何氏楷曰：《解》，去小人之卦也。卦唯二四兩陽爻，皆任解之責者。“而”，汝也。“拇”，足大指也。九四居近君之位，苟暱近比之小人而不解，則君子之朋雖至，被必肆其離間之術矣。

"Collected Sayings" cites Liu Mu's explanation: "Thumb" refers to the initial line, Six at the Beginning. It is located at the very bottom of the lower trigram and corresponds with Nine in the Fourth, hence it is called "Thumb." "Collected Sayings" also cites He Kai's explanation: The "Jie" hexagram is one that removes petty people. The entire hexagram contains only two yang lines, Nine in the Second and Nine in the Fourth, both of whom bear the responsibility of resolving difficulties and eliminating evil. The word "er" in the line statement is "you," meaning "you." "Thumb" refers to the big toe. Nine in the Fourth is in a position close to the ruler. If it is intimately attached to a petty person nearby and refuses to loosen its grip, then even if gentlemen arrive, the petty people will certainly carry out their divisive schemes.

六五，君子維有解，吉，有孚于小人。本義 卦凡四陰，而六五當君位，與三陰同類者，必解而去之則“言”也。“孚”，驗也。君子有解，以小人之退為驗也。程傳 六五居尊位，為《解》之主，人君之解也。以君子通言之，君子所親比者，

The text says: Six in the Fifth, the gentleman can only remove the petty people and thus achieve good fortune, and this is verified by the petty people. Zhu Xi in The Original Meaning of the Zhou Changes says that the hexagram of 'Release' has four yin lines, and the line Six in the Fifth holds the position of the ruler. Since it belongs to the same category as the other three yin lines, it must remove them. The original text here reads 'then it says', and the character 'say' should be a mistake for 'good fortune'. 'Fu' means verification: when the gentleman removes something, he takes the retreat of the petty people as verification. Cheng Yi in Yichuan's Commentary on the Changes says that Six in the Fifth is in the exalted position and is the main line of the hexagram of 'Release', discussing the removal of difficulties by the ruler. If we consider it from the perspective of the gentleman, the gentleman's close associates—here the original text has a missing character, and Cheng Yi's words are incomplete, directly followed by 'collective commentary'.

集說 鄭氏汝諧曰：益之戒曰：任賢勿貳，去邪勿疑。如使世之小人，皆信上之所用者必君子，而所解者必小人，則必改心易慮，不復有投隙抵巇之望。唯未孚于小人，此小人所以猶有覬倖之心也。五，《解》之主也。以其陰柔，故有戒意。

"The Collection of Sayings" cites Zheng Ruoxie's statement: In the "Book of Documents · Great Yu's Plan," Yi's admonition is "employing virtuous people should not be fickle, and removing wicked people should not be hesitant." If the petty people in the world believed that those in authority would certainly employ the virtuous and remove the petty, they would certainly change their minds and alter their plans, no longer hoping to find loopholes or exploit weaknesses. Precisely because they have not yet gained trust from the petty people, the petty people still harbor侥幸 (侥幸 means侥幸, which is often translated as 'by chance' or 'chance' in this context). The sixth line in the fifth position is the main line of the "Hexagram of Release," because its nature is Yin and soft, so the line statement contains a warning.

胡氏炳文曰：卦唯四五言“解”，四能解“小人”，可以來“君子”。五能解“小人”，亦可驗其能為君子。案 鄭氏說“有孚于小人”，與《傳》義異，而其理尤精。蓋“朋至斯孚”者，君子信之也。“有孚于小人”者，小人亦信之也。君子信，故樂於為善。小人信，故化而不為惡。往往國家有舉措，而小人未革心者，未信之也。信則枉者直，而不仁者遠矣。

The collected interpretations also cite Hu Bingwen's view: the entire hexagram only discusses "resolution" in the fourth line (nine in the fourth) and the fifth line (six in the fifth). The fourth line can resolve away small people, thus attracting gentlemen; the fifth line can resolve away small people, thereby verifying that it indeed can be a gentleman. Li Guangdi comments: Zheng Ruoxie's explanation of "having faith in small people" differs from that of Yichuan's Commentary on the Changes and the original meaning, but the reasoning is especially profound. "Friends come to this point and thus have faith" refers to gentlemen believing in those above them; "having faith in small people" refers to even small people believing in those above them. Gentlemen believe, so they are happy to do good; small people believe, so they are influenced and no longer commit evil. The state often takes measures, but small people are unwilling to reform themselves, precisely because they have not yet been trusted. Once trust is established, the crooked will become straight, and the unkind will depart.

上六，公用射隼于高墉之上，獲之，無不利。本義 《繫辭》備矣。程傳 上六尊高之地，而非君位，故曰“公”，但據《解》終而言也。“隼”，鷙害之物，象為害之小人。“墉”，牆，內外之限也。害若在內，則是未解之時也。若出墉外，則是無害矣。復何所解，故在墉上，離乎內而未去也。云“高”，見防限之嚴而未去者。

The text says: Upper Sixth, the king and duke are on a high wall shooting at that fierce falcon, and with one arrow capture it, there is no disadvantage. Zhu Xi in The Original Meaning of the Zhou Changes says that the meaning of this line has already been explained thoroughly by Confucius in the Great Treatise. Cheng Yi in Yichuan's Commentary on the Changes says that Upper Sixth is in a noble and lofty position, but it is not the position of the sovereign, so it is called 'duke.' This is only referring to the conclusion of the卦 of 解. 'Falcon' is a fierce and harmful bird, symbolizing harmful small people; 'yong' is a wall, which is the boundary between inside and outside. If the harm is still within the wall, it is still the time of resolution; if it has already gone outside the wall, there is no harm, and there is no need for further resolution. Therefore, saying it is on the wall top means it has already left the inside but has not yet gone away. The special mention of the word 'high' shows the strictness of the defensive boundary, and yet it has not left.

“上”，《解》之極也。《解》極之時，而獨有末解者，乃害之堅強者也。上居《解》極，《解》道已至，器已成也，故能射而獲之。既獲之，則天下之患，解已盡矣，何所不利？夫子於《繫辭》復伸其義曰：“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。”

Cheng Yi continued to say: "Upper" refers to the extreme point of the Hexagram of Resolution. When resolution has reached its extreme point, yet there is still something unresolved, it must be the most stubborn and fierce calamity. The Sixth line at the top of the Hexagram of Resolution is at the extreme point of resolution, meaning the method of resolving difficulties has been perfected, and the tools are fully prepared, so it can shoot and capture it with one arrow. Once captured, all the calamities in the world have been resolved completely, so what could be unfavorable? Confucius further explained this meaning in the Great Treatise: "The falcon is a bird, the bow and arrow are the tools, and the one shooting it is a person. The gentleman keeps the tools on his person, waiting for the right moment to act, so how could there be any unfavorable circumstances? When he acts without obstruction, he immediately captures something, which describes someone who acts after the tools are ready."

鷙害之物在墉上，苟無其器，與不待時而發，則安能獲之，所以解之之道，器也。事之當解，與已解之之道至者時也。如是而動，故無括結，發而無不利矣。括結，謂阻礙。聖人於此，發明藏器待時之義，夫行一身至於天下之事，苟無其器，與不以時而動，小則括塞，大則喪敗。自古喜有為而無成功，或顛覆者，皆由是也。

Cheng Yi said, a fierce and harmful thing is resting on the roof. If there is no such weapon, or if one shoots before the right time, how can one hit it? Therefore, the means to remove calamities rely on 'the instrument'; and when the matter should be resolved, and the way to resolve it has arrived, that is 'the time'. Only then should one act, thus encountering no obstacles, and once acted upon, everything goes smoothly. What is called 'kua jie' is obstruction. The sage here explains the principle of 'concealing the instrument and waiting for the time': whether dealing with personal affairs or matters of the world, if one lacks the proper instrument or acts without the right timing, minor matters will be blocked everywhere, and major matters will lead to loss of life and failure. Since ancient times, those who liked to act but ended up with no success, or even fell into ruin, all came from this.

集說 沈氏該曰：“隼”之為物，果於悖害者也。“墉”，所以衛內而限外也。害在內，小人在君側也。出乎墉之外，則非射之所能及。“高墉之上”，在內外之間，據衛限之勢，於此而射之，則擬而後動，動而不括，“獲之無不利”矣。在外卦之上，射於高墉之象也。

"The 'Collected Sayings' cite Shen Gai's explanation: 'The bird called 'sun' is a bird that acts decisively to commit rebellious and harmful deeds; 'yong' is used to guard the inside and separate the outside. Harm within the wall signifies small people staying close to the ruler; once they go beyond the wall, they are out of the range of arrows. 'High wall above' is located between inside and outside, occupying the position of protection and boundary. Shooting from here means first aiming and then acting, and once it is set in motion, there is no obstruction, hence 'obtaining it brings no disadvantage.' The sixth line at the top of the outer trigram is precisely the image of shooting from a high wall."

鄭氏汝諧曰：所謂“公”者，非上六也。言公於此爻，當用射隼之道也。“隼”，指上之陰而言也。“墉”，指上之位而言也。王氏申子曰：“隼”指上，以其柔邪謂之狐，以其陰鷙謂之“隼”。上以陰柔處震之極，而居一卦之上，是陰鷙而居高者。《解》之既極，尚何俟乎，故“獲之無不利”。

The collected interpretations also cite Zheng Ruoxie's view: the "public" mentioned in the line statement does not refer to the sixth line at the top itself, but rather refers to the prince facing this line, who should adopt the method of shooting the falcon. "Falcon" refers to the sixth line at the top as a yin line, while "mound" refers to the high position of the sixth line at the top. The collected interpretations also cite Wang Shenzi's view: "falcon" refers directly to the sixth line at the top; from its aspect of softness, cunning, and deceit it is called "fox," but from its aspect of being dark, fierce, and aggressive it is called "falcon." The sixth line at the top, with its yin and soft nature, is at the extreme point of the Zhen trigram and occupies the highest position in the entire hexagram, thus representing the one that is dark, fierce, and aggressive while occupying a high position. The hexagram of "Resolution" has already reached its end; what else is there to wait for? Therefore, "to obtain it, there is no disadvantage."

案 此言“公用”，乃《隨》上《離》上“王用”之例，皆非以本爻之位當王公也，鄭氏王氏之說似可從。或以解終言之，而不指隼之為誰，亦可。蓋“狐”者，邪而穴於城社，在內之奸也。“隼”者，鷙而翔於坰野，化外之悍也。自二至五，所以解內難者 總論 徐氏幾曰：下三爻不言解，上三爻言解，所謂動而免乎險也。

Li Guangdi remarked: Here it says "public use," which follows the same pattern as the top line of the "Following" hexagram and the top line of the "Fire" hexagram, which both say "the king uses it." These are not referring to the ruler or the king using the line in question, but rather using the line as a symbol. The interpretations by Zheng Ruoxie and Wang Shenzi seem credible. Some people only interpret this in terms of the conclusion of the "Breaking Up" hexagram, without specifying who the falcon is, and this interpretation is also acceptable. Generally speaking, "fox" refers to malevolent spirits hiding within city walls and ancestral temples, representing internal villains; "falcon" refers to fierce creatures hovering outside the outskirts, representing strong individuals outside the scope of education and moral influence. From line nine two to line six five, these lines are used to remove internal difficulties. The original text here is missing some words, and Li Guangdi's annotation is incomplete. The following part is "General Discussion." The "General Discussion" cites Xu Ji, who says that the lower three lines of the "Breaking Up" hexagram do not mention "breaking up," while the upper three lines do. This corresponds to the meaning in the "Commentary on the Judgment" that "movement leads to escape from danger."

損.艮上.兌下程傳 《損序卦》：“解者緩也，緩必有所失，故受之以損。”縱緩則必有所失，失則損也，《損》所以繼《解》也。為卦艮上兌下，山體高，澤體深，下深則上益高，為損下益上之義。又澤在山下，其氣上通，潤及草木百物，是損下而益上也。又下為兌說，三爻皆上應，是說以奉上，亦損下益上之義。又下兌之成兌，由六三之變也，上艮之成艮，自上九之變也，三本剛而成柔，上本柔而成剛，亦損下益上之義。

The hexagram is labeled as "Loss" (Sun). The upper trigram is Gen (Mountain), and the lower trigram is Dui (Lake). Cheng Yi in his commentary "Yichuan's Commentary on the Changes" explains that the "Sequence of Hexagrams" mentions that the hexagram "Loss" follows "Release" (Jie). "Release" means to relax, and when relaxation occurs, there must be a loss, hence the following of "Loss." If one is careless and relaxed, there will be a loss, and a loss is the meaning of "Loss." Therefore, the hexagram "Loss" comes after "Release." In terms of the structure of the hexagram, the upper trigram is Gen (Mountain), and the lower trigram is Dui (Lake): the form of the mountain is high, and the form of the lake is deep. The deeper the lower part is dug, the higher the upper part appears, which is the meaning of reducing the lower part to benefit the upper part. Moreover, the lake is below the mountain, and the vapor from the lake rises upward, moistening the grass and trees, which is also reducing the lower part to benefit the upper part. Furthermore, the lower trigram Dui is associated with joy and speech, and all three lines correspond upward, which is using a joyful heart to serve the superior, which is also the meaning of reducing the lower part to benefit the upper part. Moreover, the lower trigram becomes Dui because of the change of the line six in the third position; the upper trigram becomes Gen because of the change of the line nine at the top: the third position was originally yang and has become yin, and the top position was originally yin and has become yang. This still means reducing the lower part to benefit the upper part.

損上而益於下則為益，取下而益於上則為損，在人上者，施其澤以及下則益也，取其下以自厚則損也。譬諸壘土，損於上以培厚其基本，則上下安固矣，豈非益乎。取於下以增上之高，則危墜至矣，豈非損乎。故損者，損下益上之義，益則反是。

Cheng Yi continued to say: reducing above and increasing below is the meaning of the hexagram "Yi"; taking from below to increase above is the meaning of the hexagram "Sun". Those in positions of authority who bestow favors upon those below are practicing Yi, while taking from below to enrich themselves are practicing Sun. Taking earth from a heap as an analogy: taking soil from above to reinforce the foundation makes both upper and lower secure and stable, is this not Yi? Whereas taking soil from below to raise the top will lead to collapse and instability, is this not Sun? Therefore, the hexagram "Sun" signifies reducing below and increasing above, while the hexagram "Yi" is the opposite.

損，有孚，元吉，無咎，可貞，利有攸往。本義 “損”，減省也。為卦損下卦上畫之陽，益上卦上畫之陰。損兌澤之深，益艮山之高。損下益上，損內益外，剝民奉君之象，所以為損也。損所當損，而有孚信，則其占當有此下四者之應矣。

The Hexagram Statement: "Loss." There is sincerity, great goodness and auspiciousness, no mistakes, and it is appropriate to maintain the norm and to go somewhere. Zhu Xi in The Original Meaning of the Zhou Changes says, "Loss" refers to reduction. In terms of the hexagram structure, it involves removing the upper line of the lower trigram, which is a yang line, and adding it to the upper line of the upper trigram, which is a yin line; reducing the depth of the Lake (Dui) and increasing the height of the Mountain (Gen). This hexagram represents the concept of reducing from below and benefiting above, reducing internally and benefiting externally, symbolizing the taking away from the people to serve the ruler. Therefore, it is called "Loss." By reducing what should be reduced while maintaining sincerity, one who divines this hexagram will experience the following four outcomes: "Original Good Fortune, No Misfortune, Suitable for Upholding Constancy, Advantageous for Going Somewhere."

程傳 “損”，減損也。凡損抑其過以就義理，皆損之道也。損之道必有孚誠，謂至誠順於理也。損而順理，則大善而“吉”，所損無過差，“可貞”固常行，而利有所往也。人之所損，或過或不及，或不常，皆不合正理，非有孚也。非“有孚”則無吉而有咎，非“可貞”之道，不可行也。

Cheng Yi in Yichuan's Commentary on the Changes says, "Xun" means reduction. Any instance where one restrains one's own excesses in order to conform to principles and righteousness falls under the way of Xun. The way of Xun must be based on sincerity, meaning to follow principles with utmost sincerity. When reduction is in accordance with principles, it brings great benefit and is "ji" (auspicious). When the reduction is neither excessive nor deficient, it is "ke zhen" (suitable for uprightness), allowing for firm and enduring practice, thus being appropriate for moving forward. However, if people's reductions are either excessive, insufficient, or inconsistent, they do not conform to the right way. Without sincerity, one cannot achieve auspiciousness and will instead bring about mistakes, and thus it is not the correct path of "ke zhen," which is unworkable.

集說 呂氏大臨曰：《損》之道不可以為正，當《損》之時，故曰“可貞”。時損則損，時益則益，苟當其時，無往而不可，故《損》、《益》皆“利有攸往”。蔡氏清曰：剝民奉君之義，只可用之卦名，其卦辭“有孚，元吉，無咎，可貞，利有攸往”，只承損字泛說。言損所當損，人人皆可用，不專指上之損下也。《益》卦“利有攸往，利涉大川”亦然，豈專為益下之事乎？

"The Collected Sayings" cites Lü Daling's statement: the principle of reduction and loss is originally not something that can be regarded as a standard method, but because at the proper time for reduction, the Hexagram Statement says "may be maintained with uprightness." When the situation calls for reduction, reduce; when it calls for increase, increase. As long as it is in harmony with the time, there is no obstacle, so both the Hexagrams of "Loss" and "Gain" say "favorable to go forward." "The Collected Sayings" also cites Cai Qing's view: the meaning of taking from the people to support the ruler is only suitable for explaining the name of the hexagram; as for the Hexagram Statement of "Loss," "having faith, great good fortune, no blame, may be maintained with uprightness, favorable to go forward," it is only generally speaking in terms of "loss." It refers to reducing what should be reduced, which is applicable to everyone, and is not specifically referring to the superior taking from the inferior. The Hexagram of "Gain" also says "favorable to go forward, favorable to cross a great river" in the same way. Is it only talking about increasing the people specifically?"

曷之用，二簋可用享。本義 言當《損》時，則至薄無害。程傳 “損”者，損過而就中，損浮末而就本實也。聖人以寧儉為禮之本，故為損發明其義。以享祀言之，享祀之禮，其文最繁，然以誠敬為本，多儀備物，所以將飾其誠敬之心，飾過其誠，則為偽矣。

The hexagram statement continues: What is used? Two bowls of simple food are sufficient for worship. Zhu Xi in The Original Meaning of the Zhou Changes says that this refers to the proper time for reduction, and even the most meager offerings are without harm. Cheng Yi in Yichuan's Commentary on the Changes says, "Loss" means reducing excess to the proper measure, and removing superficial embellishments to return to the essential. The sage takes simplicity as the fundamental principle of ritual, so he uses the hexagram of Loss to explain this idea. In terms of worship, the rites of sacrifice are most elaborate, yet sincerity and reverence are their fundamental basis. The elaborate rites and complete ceremonial objects are meant to adorn the heart of sincerity, but once the adornment exceeds sincerity, it becomes insincere.

損飾，所以存誠也，故云“曷之用，二簋可用享”。“二簋”之約，可用享祭，言在乎誠而已，誠為本也。天下之害，無不由末之勝也。峻宇雕 集說 孔氏穎達曰：“曷之用二簋可用享”者，明行損之禮。貴夫誠信，不在於豐，“二簋”至約，可用享祭。

Cheng Yi continued saying: eliminating external embellishments is precisely to preserve the sincerity within, so the Hexagram Statement says, "What is the use of it? Two bowls of food can be used for sacrifice." Such simple offerings as two bowls can be used for sacrifice, indicating that the key lies in the character of sincerity, and sincerity is the fundamental. All calamities in the world arise from the branches overshadowing the root. High and lofty buildings, elaborately carved walls—here the original text is missing some words. The examples of luxurious things that Cheng Yi cited, such as "high buildings and carved walls," are not completed. Below, it directly proceeds to "Collected Commentary." The Collected Commentary cites Kong Yingda saying: "What is the use of it? Two bowls of food can be used for sacrifice," which is meant to illustrate that the practice of reducing and simplifying rituals values sincerity rather than abundance. Even the extremely simple offering of two bowls can be used for sacrifice.

案 彖辭自“有孚”以下，泛說《損》所當損之義，蔡氏之說，極為得之。蓋損益者時也，時在當損，不得不損，唯以誠意為主，而行之又得乎大善之吉，則不但“無咎”，而且可以為常道而利有所往矣。舉一端以明之，則如“二簋”薄祭，固因乎時而節損者也。然能積誠盡禮，則可以致孝乎鬼神，而推之凡事之當損者視此矣。卦義以孚而行損，《程傳》則因損以致孚，略有不同也。

Li Guangdi remarked: The "Tao Ci" of the "Sun" hexagram from "having faith" onwards merely generally discusses the principle of reducing when necessary. Cai Qing's interpretation is extremely appropriate. Generally speaking, reduction and gain depend on the situation: when the situation requires reduction, one must reduce, as long as sincerity is the main principle, and when implemented, it can lead to great good fortune, then it is not only "without blame," but can be established as a constant principle, thus suitable for moving forward. Take an example to illustrate this: two bowls of thin offerings are originally a reduction in accordance with the situation; but as long as sincerity is accumulated and the rites are fully observed, it is sufficient to convey filial piety to the spirits, and by extension, all matters that require reduction can be viewed in this way. The hexagram statement means to carry out reduction with sincerity, while "Yichuan's Commentary on the Changes" proceeds from reduction to sincerity, and the two are slightly different.

初九，已事遄往，無咎，酌損之。本義 初九當損下益上之時，上應六四之陰，輟所為之事而速往以益之，“無咎”之道也，故其象占如此。然居下而益上，亦當斟酌其淺深也。程傳 損之義，損剛益柔，損下益上也。初以陽剛應乾四，四以陰柔居上位，賴初之益者也。下之益上，當損己而不目以為功。所益於上者，事既已則速去之，不居其功，乃無咎也。若享其成功之美，非損己益上也，乾為下之道為有咎矣。四之陰柔，賴初者也，故聽於初。初當酌度其宜而損己以益之，過與不及，皆不可也。

The text says: "Initial Nine, after finishing the matters at hand, should quickly proceed, without fault, but should consider reducing oneself appropriately." Zhu Xi in The Original Meaning of the Zhou Changes explains that Initial Nine is at the time of reducing below and benefiting above. It corresponds with Six in the Fourth, which is yin. By abandoning the matters at hand and quickly proceeding to benefit it, this is the way of "without fault." Therefore, both the line's image and the divination text are like this. However, being in a lower position to benefit above, one should also consider the extent of the reduction. Cheng Yi in Yichuan's Commentary on the Changes says that "loss" means reducing yang and benefiting yin, reducing below and benefiting above. Initial Nine, being yang, corresponds with Six in the Fourth, which is yin and occupies a higher position. It is meant to be benefited by Initial Nine. When benefiting above, one should reduce oneself and not take credit for it. After benefiting above, once the matter is done, one should quickly withdraw and not claim the credit, thus avoiding fault. If one enjoys the glory of the success, then it is not reducing oneself to benefit above, and using it as a way of being in a lower position would be wrong. Six in the Fourth is yin and relies on Initial Nine, so it is willing to listen to Initial Nine. Therefore, Initial Nine should consider an appropriate measure, reduce oneself to benefit it, neither excessive nor insufficient.

集說 孔氏穎達曰：損之為道，損下益上，如人臣欲自損己奉上。然各有職掌，若廢事而往，咎莫大焉。竟事速往，乃得無咎。酌損之者，以剛奉柔，初未見親也，故須酌而減損之。《朱子語類》云：酌損之，在損之初下，猶可以斟酌也。案 孔氏說已事之義，謂如學優而後從政之類，於理亦精。

"The Collection of Sayings" cites Kong Yingda's explanation: the way of reduction is to reduce from below and benefit above, like a minister wishing to reduce his own resources to serve the sovereign. However, each person has their own duties; if one abandons his proper role to serve above, there is no greater mistake. Only after completing one's own duties and then swiftly proceeding can there be no blame. The phrase "moderate reduction" is because the initial line, being yang and serving yin, has not yet been trusted, so it must be done with consideration. "The Collection of Sayings" also cites Master Zhu's "Classical Sayings": the phrase "moderate reduction" placed beneath the first line of the "Loss" hexagram indicates that there is still room for consideration. Li Guangdi comments: Kong Yingda's interpretation of "after affairs" refers to cases where one has sufficient learning before entering government service, and in terms of reasoning, it is quite appropriate.

九二，利貞，征凶。弗損益之。本義 九二剛中，志在自守，不肯妄進，故占者“利貞”，而“徵”則“凶”也。“弗損益之”，言不變其所守，乃所以益上也。程傳 二以剛中當損剛之時，居柔而說體，上應六五陰柔之君，以柔說應上，則失其剛中之德，故戒所利在貞正也。“徵”’行也。離乎中，則失其貞正而凶矣，守其中乃“貞”也。“弗損益之”，不自損其剛貞，則能益其上，乃益之也。若失其剛貞，而用柔說，適足以損之而已，非損己而益上也。世之愚者，有雖無邪心，而唯知竭力順上為忠者，蓋不知弗損益之之義也。

The text says: Nine in the Second is suitable for maintaining correctness; rushing forward recklessly will bring misfortune; not reducing oneself is actually increasing above. Zhu Xi in The Original Meaning of the Zhou Changes says that Nine in the Second is yang and resides in the center, with a mind devoted to self-preservation, unwilling to advance hastily, so the divination indicates benefit in upholding correctness, while taking action brings misfortune. "Not reducing or increasing" means not changing what one holds fast to, which is precisely the way to increase above. Cheng Yi in Yichuan's Commentary on the Changes says that Nine in the Second, being yang and in the center, is at the proper time to reduce yang; it is in a yin position and within the structure of the trigram Dui (Lake). It corresponds to Six in the Fifth, a yin ruler. If it uses flexibility and flattery to respond to the superior, it loses its own virtue of strong and centered righteousness. Therefore, the line statement warns that what is beneficial is upholding correctness. "Going forward" means taking action. Once one leaves the center, it loses correctness and brings misfortune. Holding fast to the center is called correctness. "Not reducing or increasing" means not reducing one's strong and correct virtue, thus increasing the superior. This is true increase. If one abandons strong and correct virtue and uses flexibility and flattery, it is actually reducing the superior, not reducing oneself to benefit the superior. Many foolish people, though without wicked intentions, only know that obeying the superior's will is considered loyal, not understanding the principle of "not reducing or increasing."

集說 林氏希元曰：九二在爻則為剛中，在人事則為志在自守，不肯妄進。志在自守，不肯妄進，九二之貞也，故占者利於守貞。若征行，則是變其所守而得“凶”矣。夫自守而不妄進，宜若無益於上矣。然由是而啟時君尊德樂道之心，止士大夫奔競之習，其益於上也不少，是弗損乃聽以益之也。桐江一絲，繫漢九鼎，清風高節，披拂士習，

"The Collection of Sayings" cites Lin Xi Yuan's explanation: Nine in the Second, according to the image of the line, represents a yang yang in the center; according to human affairs, it signifies a mind fixed on self-preservation, unwilling to advance hastily. A mind fixed on self-preservation, unwilling to advance hastily, is precisely the "uprightness" of Nine in the Second. Therefore, those who consult the oracle benefit by maintaining this uprightness; if they act rashly in travel, they change their conduct and invite "misfortune." Self-preservation without hasty advancement may seem to offer no benefit to the sovereign; yet it can inspire the sovereign to value virtue and delight in learning, and curb the风气 of officials seeking favor. The benefit to the sovereign is actually considerable. This is not a loss but a gain. Yan Zileng's single fishing line in the Song River was connected to the Han dynasty's state; noble integrity and moral conduct influenced the customs of the scholars of that era. There is a missing text here, and Lin's words are incomplete. The text then directly proceeds to the line statement of Six in the Third.

六三，三人行，則損一人，一人行，則得其友。本義 下卦本乾，而損上爻以益坤。“三人行”而“損一人”也。一陽上而一陰下，“一人行”而“得其友”也。兩相與則專，三則雜而亂，卦有此象，故戒占者當致一也。

The text says: "Six in the Third, three people walking together, one is reduced; one person walking alone, he finds his companion." Zhu Xi in The Original Meaning of the Zhou Changes explains that the lower trigram of the Loss hexagram was originally Heaven (Qian). Now, by removing the uppermost yao of Qian and adding it to the upper trigram, which is Earth (Kun), this represents "three people walking" and "one is reduced." A yang line going up and a yin line coming down represents "one person walking" and "finding his companion." When two are in harmony, they are unified; when three are involved, they become mixed and chaotic. The hexagram contains such an image, so it warns the diviner to return to unity.

程傳 “損者”，損有餘也。“益”者，益不足也。“三人”，謂下三陽上三陰，三陽同行，則損九三以益上，三陰同行，則損上六以為三，“三人行則損一人”也。上以柔易剛而謂之損，但言其減一耳。上與三雖本相應，由二爻升降，而一卦皆成，兩相與也。初二二陽，四五二陰，同德相比，三與上應，皆兩相與，則其志專，皆為得其友也。三雖與四相比，然異體而應上，非同行者也。

Cheng Yi in his commentary Yichuan's Commentary on the Changes says, "Shen" refers to reducing excess, while "Yi" refers to supplementing deficiency. "Sanren" refers to the three yang lines below and the three yin lines above. When the three yang lines move forward together, they reduce the line nine in the third position to increase the upper part; when the three yin lines move forward together, they reduce the line six at the top to take the place of the third position. This is why it is said, "When three people walk, one is lost." The upper position exchanges softness for firmness, yet it is still called "Shen," merely because it refers to the reduction of one. Although the upper position and the third position originally correspond, it is precisely through the movement of these two lines—one rising and one descending—that the entire hexagram is formed. This is called mutual interaction between pairs. The lines initial nine and nine in the second, as well as the lines six in the fourth and six in the fifth, are all of the same virtue and adjacent to each other. The line six in the third corresponds with the line nine at the top: these are all cases of mutual interaction, with unified aspirations, and are all considered "to have a friend." Although the line six in the third is adjacent to the line six in the fourth, the two lines belong to different parts of the hexagram, and the line six in the third has the line nine at the top as its proper corresponding line, so it is not considered part of the same group.

三人則損一人，一人則得其友。蓋天下無不二者，一與二相對待，生生之本也。三則餘而當損矣，此《損》、《益》之大義也。夫子又於《繫辭》盡其義曰：“天地絪縕，萬物化醇，男女媾精，萬物化生，《易》曰：“三人行則損一人，一人行則得其友”，言致一也。 ”“絪縕”，交密之狀。天地之氣，相交而密，則生萬物之化醇。“醇”，謂醲厚，醲厚，猶精一也。男女精氣交媾，則化生萬物。

Cheng Yi continued to say: When there are three people, one should be reduced; when there is one person, they can find a companion. Because all things under heaven are not formed in pairs, one and two are mutually dependent and complementary, which is the fundamental principle of continuous generation and renewal. When it reaches three, it becomes excessive and should be reduced. This is the great meaning of the hexagrams "Loss" and "Gain." Confucius further explained this in the "Great Treatise" of the "Zhou Changes": "The vital energies of heaven and earth intermingle closely, thus enabling all things to be cultivated and matured. The union of male and female energies produces the vital essence, thus enabling all things to be generated. The "Zhou Changes" say, 'When three people walk together, one is lost; when one person walks, they find a companion,' which refers to returning to unity." "Yinwen" means a close union. When the vital energies of heaven and earth intermingle closely, they give rise to the rich and full cultivation of all things. "Chun" means rich and thick, which is close to purity and unity. The union of male and female vital energies produces all things.

唯精醇專一，所以能生也。一陰一陽，豈可二也。故三則當損，言專致乎一也。天地之間，當損益之明且大者，莫過此也。集說 林氏希元曰：此爻之辭，兼舉六爻，以三正是當損之爻，乃卦之所以為《損》者，故於此言之。

Cheng Yi said that only by being pure, sincere, focused and undivided can there be continuous generation. One yin is paired with one yang; where could there be room for anything else? Therefore, when reaching the third line, reduction is needed, which speaks precisely to the idea of focusing and unifying. Among all the principles of increase and decrease in the universe, none is clearer or more significant than this. "Ji Shuo" cites Lin Xi Yuan who said: the statement of this line actually refers to all six lines of the hexagram; because the third line is precisely the one that should be reduced, and it is also the reason why this hexagram is called "Loss." Therefore, this meaning is presented here.

楊氏啟新曰：人之相與，唯其心之同而已。苟精神不孚，意氣不貫，則群黨比周，固三也。即一人之異，亦三也，是皆不可以不損也。苟精神相孚，意氣相貫，則二人同心，固兩也。即千百其朋，亦兩也，是皆不可以不得者也。

Collective interpretations also cite Yang Qixin's view: when people interact, the key lies in whether their hearts are the same. If they do not trust each other spiritually and their intentions do not connect, then even if they form factions and are connected, it is considered 'three'; even if one person has a different heart, it is also considered 'three', and these must be reduced. If they trust each other spiritually and their intentions connect, then two people with the same heart are considered 'two'; even if they have thousands of companions, it is still considered 'two', and these must be pursued.

六四，損其疾，使遄有喜，無咎。本義 以初九之陽剛益己，而損其陰柔之疾，唯速則善，戒占者如是，則“無咎”也。程傳 四以陰柔居上，與初之剛陽相應，在損時而應剛，能自損以從剛陽也，損不善以從善也。初之益四，損其柔而益之以剛，損其不善也，故曰“損其疾”。“疾”，謂疾病，不善也。損於不善，唯使之遄速，則“有喜”而“無咎”。人之損過，唯患不速，速則不致於深過，為可喜也。

The text says: "Six in the Fourth, by reducing its illness, makes the matter come quickly and brings joy, without fault." Zhu Xi in The Original Meaning of the Zhou Changes explains that the line Six in the Fourth borrows the yang strength of the line Nine at the Beginning to enhance itself, thus reducing its own yin weakness. The matter is best when it comes quickly, warning the diviner that if he follows this, there will be "no blame." Cheng Yi in Yichuan's Commentary on the Changes says that the line Six in the Fourth, being yin and in the upper trigram, corresponds with the yang of the line Nine at the Beginning. At the proper time for reduction, it corresponds with yang, thus reducing itself to follow yang, that is, removing the bad to follow the good. The line Nine at the Beginning enhances the line Six in the Fourth by reducing its yin and adding yang, which is removing the bad and adding the good. Therefore, it is said "reduce the illness." "Illness" refers to the bad, so reducing the bad, as long as it comes quickly, brings joy and no blame. A person reducing his faults most fears slowness; if it is quick, he will not fall into serious faults, which is what is to be welcomed.

集說 王氏弼曰：履得其位，以柔納剛，能損其疾也。疾何可久，故速乃“有喜”，“有喜”乃“無咎”也。蘇氏軾曰：“遄”者初九也，“損其疾”，則初之從我也易，故“遄有喜”。楊氏萬里曰：六四以柔居柔，得初九之陽以為應，“損其疾”者也。初言”遄往”，四言“使遄”，蓋初之“遄”，實四有以使之也。胡氏炳文曰：六四與初九為應，初方已其事而速於益四，四損其陰柔之疾，唯速則“有喜”。不然，彼方汲汲，此乃悠悠，非受益之道。案 蘇氏，楊氏說，於使字語氣亦近是。

"The 'Collected Sayings' cites Wang Bi's explanation: the sixth line at the fourth position is exactly where it should be. By a yin and flexible nature accepting yang and strength, it can reduce its own illness. How could illness last long? Therefore, it must act quickly to have joy, and having joy leads to no blame. The 'Collected Sayings' also cites Su Shi's view: the term 'chuan' refers to the first line at the beginning. Since the sixth line at the fourth position reduces its own illness, it is easy for the first line at the beginning to follow, hence 'chuan has joy.' The 'Collected Sayings' also cites Yang Wanli's view: the sixth line at the fourth position, being yin and flexible in a yin position, also receives the yang of the first line at the beginning as its proper response, which is exactly the line that 'reduces its illness.' The first line's line statement says 'chuan going,' and the sixth line's line statement says 'make it chuan.' This shows that the quickness of the first line is actually promoted by the sixth line. The 'Collected Sayings' also cites Hu Bingwen's view: the sixth line at the fourth position corresponds with the first line at the beginning. Once the first line at the beginning finishes its affairs, it rushes to benefit the sixth line at the fourth position. The sixth line at the fourth position reduces its own yin and flexible illness, and only by acting quickly can it have joy. Otherwise, if one side is rushing and the other is slow, it would not be the attitude of receiving benefit. Li Guangdi comments: Su Shi and Yang Wanli's interpretations, when viewed from the tone of the character 'shi' in the line statements, are very close to the original meaning."

六五，或益之，十朋之龜。弗克違，元吉。本義 柔順虛中，以居尊位，當《損》之時，受天下之益者也。兩龜為朋，十朋之龜，大寶也。或以此益之而不能辭，其吉可知。占者有是德，則獲其應也。程傳 六五於《損》時，以中順居尊位，虛其中以應乎二之剛陽，是人君能虛中自損，以順從在下之賢也。能如是，天下孰不損己自盡以益之，故或有益之之事，則十朋助之矣。“十”，眾辭。“龜”者，決是非吉凶之物。眾人之公論，必合正理，雖龜筴不能違也，如此可謂大善之吉矣。古人曰：謀從眾則合天心。

The text says: Six in the Fifth, someone comes to add benefit to it, it is a great turtle worth ten pings, but one cannot refuse, which is great good fortune and auspicious. Zhu Xi's "The Original Meaning of the Zhou Changes" says that Six in the Fifth is gentle and compliant, and in the middle, empty, occupying a position of honor, which is the proper time for the "Loss" hexagram. It is the one who receives benefits from the world. Two turtles make one ping, and a turtle worth ten pings is a very precious treasure. When someone presents such a precious gift and one cannot refuse, the auspiciousness is evident. A person who has such virtue will receive corresponding rewards. Cheng Yi's "Yichuan's Commentary on the Changes" says that Six in the Fifth is in the time of loss, with the virtue of being in the middle and gentle, occupying a position of honor, and emptying his heart to respond to the yang of Nine in the Second. This is the way a ruler can be humble and self-reduce to follow the virtuous below. If he can do this, who would not reduce himself and sincerely add benefit to him? Therefore, once someone comes to add benefit, there will be ten pings worth of people helping. "Ten" is used to describe the multitude, and "turtle" is the thing used to determine right and wrong, auspicious and inauspicious. The public opinion of many people must conform to the correct principle, even divination by turtle shells and yarrow stalks cannot contradict it. This can be called great good fortune. The ancients said: consulting the people on matters is in accordance with the will of heaven.

集說 張子曰：龜弗能違，言受益之可必，信然不疑也。楊氏時曰：柔得尊位，虛己而下人，則謙受益。時乃天道，天且不違，況於人乎，況於鬼神乎，宜其益之者至矣。故曰“或益之十朋之龜，弗克違，元吉”。郭氏雍曰：《益》之至，豈獨人事而已，雖元龜之靈弗能違，此其所以“元吉”也。《洪範》曰：汝則從，龜從筮從，卿士從，庶民從，是之謂大同，六五之“元吉”，猶《洪範》之“大同”也。楊氏簡曰：“或”者，不一之辭。“益之”者，不一也，人心歸之也。“十朋之龜”，皆從而弗違，天與龜神祐之也。龜神祐之，故“龜筮協從”。

"The Collected Sayings" cites Zhang Zai saying: Even divination by the turtle shell cannot be disregarded, meaning the gains received are certain and reliable, so there is no need for hesitation. "The Collected Sayings" also cites Yang Shi saying: To attain a high position through yielding and humility, and to be respectful to others, is what the Book of Documents calls "humility brings benefit." To follow the trend is in accordance with the way of Heaven; even Heaven cannot be disregarded, how much less humans and spirits? Those who bring benefit will naturally come in abundance, hence it is said, "Some may bring benefit, even ten turtle shells cannot be disregarded, the beginning is auspicious." "The Collected Sayings" also cites Guo Yong saying: The benefit has reached its peak; it is not only human benefit, but even the spirits of the great turtle cannot be disregarded, which is why it is called "the beginning is auspicious." The Book of Documents, Hong Fan, says: If you yourself agree, the turtle shell divination agrees, the yarrow stalk divination agrees, the ministers agree, and the common people agree, this is called "great harmony." The "beginning is auspicious" of line six in the fifth hexagram is exactly what the Hong Fan refers to as "great harmony." "The Collected Sayings" also cites Yang Jian saying: "Or" means not just one, so those who bring benefit are not just one; it is the hearts of people all turning towards it. All ten turtle shells agree and do not contradict, meaning Heaven and the spirits of the turtle are protecting it. The spirits of the turtle protect it, hence "the turtle and yarrow stalk divination agree with it."

上九，弗損益之，無咎，貞吉，利有攸往，得臣無家。本義 上九當損下益上之時，居卦之上，受益之極，而欲自損以益人也。然居上而益下，有所謂惠而不費者，不待損己，然後可以益人也。能如是則“無咎”，然亦必以正則“吉”，而利有所往。惠而不費，其惠廣矣，故又曰“得臣無家”。

The text says: Upper Nine, not reducing oneself but increasing others, will not have faults, maintaining uprightness brings good fortune, it is appropriate to go forward, gaining ministers without distinguishing inside or outside, near or distant. Zhu Xi in The Original Meaning of the Zhou Changes says that Upper Nine is at the time when reduction should be made from below to benefit above, being at the top of the entire hexagram, it is a line that has reached the extreme of receiving benefit, thus wanting to reduce oneself to increase others. However, when holding a high position and increasing the lower, there is a method called "benevolent without cost," which does not require first reducing oneself in order to increase others. Being able to do so leads to "no blame," but also must follow the correct path to achieve "good fortune," and thus be appropriate to go forward. "Benevolent without cost" spreads the favor widely, so the line statement also says "gaining ministers without distinction of family."

程傳 凡《損》之義有三，損己從人也，自損以益於人也，行損道以損於人也。損己從人，徙於義也。自損益人，及於物也，行損道以損於人，行其義也。各因其時，取大者言之，四五二爻，取損己從人，下體三爻，取門損以益人，損時之用，行損道以損天下之當損者也。

Cheng Yi in Yichuan's Commentary on the Changes says that the meaning of the hexagram "Loss" can be broadly divided into three categories: first, reducing oneself to follow others; second, reducing oneself to benefit others; third, applying the principle of reduction to reduce others. Reducing oneself to follow others is moving towards righteousness; reducing oneself to benefit others is bestowing grace upon external things; applying the principle of reduction to reduce others is promoting the proper conduct. Each line takes according to its position and time, selecting the more significant aspect: the lines six four and six five take reducing oneself to follow others; the third line of the lower trigram takes reducing oneself to benefit others; whereas the actual application of reduction in the world is applying the principle of reduction to reduce those who should be reduced in the world.

上九則取不行其損為義，九居損之終，損極而當變者也。以剛陽居上，若用剛以損削於下，非為上之道，其咎大矣。若不行其損，變而以剛陽之道益於下，則“無咎”而得其正且“吉”也。如是則宜有所往，往則有益矣。在上能不損其下而益之，天下孰不服從，從服之眾，無有內外也，故曰“得臣無家”。“得臣”，謂得人心歸服。”無家”，謂無有遠近內外之限也。

Cheng Yi continued to say: The line "Nine at the Top" takes the meaning of "not practicing reduction." The line "Nine at the Top" is at the end of the hexagram "Loss." It is the point where loss has reached its extreme and a change is needed. A yang line in the highest position, if it still uses strength to exploit the lower lines, would not be the proper way for someone in a superior position, and the mistake would be great. If instead, it stops practicing reduction and turns to use the strength of yang to benefit the lower lines, then it will "have no blame" and achieve the right path and the "auspicious." In this case, it should move forward, and moving forward brings benefit. To be in a superior position and not exploit the lower but instead benefit them, who would not submit to such a person? The number of those who submit is so great that there is no distinction between inside and outside, hence it is said "gain the people without a home." "Gain the people" means to gain their submission, and "without a home" means there is no distinction of near or far, inside or outside.

集說 王氏肅曰：處《損》之極，損極則益，故曰不“損益之”。“得臣”則萬方一軌，故“無家”也。句氏微曰：上九剛德，為物所歸，雖曰“得臣”，非已所有，蓋以四海為家。《朱子語類》云：“得臣”有家，其所得也小矣，“無家”則可見其大。案 卦以損三益上成義，則上者受益之極，卦之主也。故“尤咎，可貞，利有攸往” 卦名以損下益上為義，卦辭則泛論損所當損，而損中有益也。六爻之辭，其以上下體分損益，則根乎卦名，其言損所當損，而損中有益，則又根乎卦辭。

"The 'Collected Sayings' cites Wang Su's explanation: being at the extreme of the 'Loss' hexagram, loss reaches its peak and turns into gain, hence it says 'not losing but gaining.' 'Getting the minister' reaches the point where all directions are unified, so it is called 'without a home.' The 'Collected Sayings' also cites Ju Wei's explanation: the top line has the virtue of yang strength, and is the destination for all things. Although it is called 'getting the minister,' it does not claim it as its own, because he takes the four seas as his home. The 'Collected Sayings' also cites Master Zhu's 'Classified Sayings': if one gains subjects but still retains private family interests, the gain is small; only 'without a home' shows great scale. Li Guangdi comments: this hexagram is formed by reducing the sixth line in the third position and increasing the top line, so the top line is the line that gains to the extreme, and also the main line of the entire hexagram. Therefore, the line statement says 'no blame, proper constancy, advantageous for going forward'—the original text here writes 'no blame' as 'especially blame,' and the commentary has a missing passage. The following continues: the hexagram's name defines the meaning of reducing the lower to benefit the upper; the hexagram statement generally discusses when to reduce, and that reduction includes benefit. The line statements of the six lines, those that assign reduction and benefit according to the lower and upper trigrams, are based on the hexagram's name; those that discuss when to reduce and that reduction includes benefit, are based on the hexagram statement."

益.巽上.震下程傳 《益序卦》：“損而不已必益，故受之以益”。盛衰損益如循環，損極必益，理之自然，《益》所以繼《損》也。為卦巽上震下，雷風二物，相益者也，風烈則雷迅，雷激則風怒，兩相助益，所以為益，此以象言也。巽震二卦，皆由下變而成，陽變而為陰者損也，陰變而為陽者益也。上卦損而下卦益，損上益下，所以為益，此以義言也。下厚則上安，故益下為《益》。

The hexagram diagram indicates the hexagram "Yi" (Benefit), with the upper trigram being Xun (Wind) and the lower trigram Zhen (Thunder). Cheng Yi in his commentary "Yichuan's Commentary on the Changes" explains that the "Xugua Transmission" states that the hexagram "Yi" follows the hexagram "Sun" (Loss): "If loss continues without end, it must eventually turn into gain, hence the hexagram 'Yi' comes next." Prosperity and decline, loss and gain, are like a circle that cycles continuously. When loss reaches its extreme, it must turn into gain, which is a natural principle, so the hexagram "Yi" follows the hexagram "Sun". In terms of the hexagram structure, the upper trigram is Xun and the lower trigram is Zhen; thunder and wind are mutually beneficial: when the wind becomes strong, the thunder becomes fierce; when the thunder becomes turbulent, the wind becomes furious. The two elements support each other, hence it is called "Yi" (Benefit), as explained by the hexagram image. The trigrams Xun and Zhen are both formed by the movement of lines: when a yang line changes to a yin line, it is loss; when a yin line changes to a yang line, it is gain. The upper trigram experiences loss while the lower trigram experiences gain, thus benefiting the lower part, which is why it is called "Yi" (Benefit), as explained by the meaning. When the lower part is thick and solid, the upper part can be stable, so increasing the lower part is what the hexagram "Yi" represents.

益，利有攸往，利涉大川。本義 “益”，增益也。為卦損上卦初畫之陽，益下卦初畫之陰，自上卦而下於下卦之下，故為《益》。卦之九五六二，皆得中正，下震上巽，皆木之象，故其占利有所往：而“利涉大川”也。程傳 “益”者，益於天下之道也，故“利有攸往”。益之道可以濟險難，“利涉大川”也。

The Hexagram Statement says, "Benefit: It is appropriate to go somewhere, it is appropriate to cross a great river." Zhu Xi in The Original Meaning of the Zhou Changes explains that "Benefit" refers to adding. In terms of the hexagram structure, it involves removing the lowermost yang line from the upper trigram and adding it to the lowermost yin line of the lower trigram. This movement of a yang line from the upper trigram to the lower trigram's bottom position is called "Benefit." Within the hexagram, both the nine in the fifth position and the six in the second position are in the center and in proper position, thus being "central and upright." The lower trigram is Zhen (Thunder) and the upper trigram is Xun (Wind), both representing wood. Wood can be used to build boats for crossing rivers, hence the divination statement says it is appropriate to go somewhere and "favorable to cross a great river." Cheng Yi in Yichuan's Commentary on the Changes says that "Benefit" refers to increasing the principles of the world, hence "favorable to go somewhere"; the way of increasing can relieve dangers, hence "favorable to cross a great river."

集說 孔氏穎達曰：《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》。陸氏贄曰：損上益下曰《益》，損下益上曰《損》。約己而裕於人，入必悅而奉上矣，豈不謂之益乎。上蔑人而肆諸己，人必怨而畔上矣，豈不謂之損乎。

"The Collection of Sayings" cites Kong Yingda's explanation: The "Loss" hexagram represents losing from below to benefit above, while the "Gain" hexagram represents losing from above to benefit below. Both hexagrams are named based on the perspective of below rather than above. Xiang Xiu has said: The way of a wise ruler lies in benefiting the people below, hence taking from below is called "Loss," and giving to below is called "Gain." The Collection of Sayings also cites Lu Zhi's statement: Reducing above and increasing below is called "Gain," while reducing below and increasing above is called "Loss." If a superior restrains himself and allows the people to be prosperous, the people will certainly be happy and loyal to the ruler, so is this not called "Gain"? If a superior despises the people and indulges himself, the people will certainly resent and rebel against the ruler, so is this not called "Loss"?

范氏仲淹曰：益上曰《損》，損上曰《益》者，何也？益上則損下，損下則傷其本也。損上則益下，益下則固其本也。蔡氏清曰：損下益上，民貧則君不能獨富，損道也，故為《損》。損上益下，民富則君不能獨貧？益道也，故為《益》。損則上下通一損，益則上下通一益，要知關於上者為多。

The collected interpretations also cite Fan Zhongyan's view: increasing above is called "Loss," while decreasing above is called "Gain," why is that? If you increase above, you must decrease below, and decreasing below harms the foundation; if you decrease above, you increase below, and increasing below strengthens the foundation. The collected interpretations also cite Cai Qing's view: "Loss below to benefit above" leads to the people becoming poor while the ruler cannot be alone rich, which is the way of causing loss, hence called "Loss"; "Loss above to benefit below" leads to the people becoming rich, so how could the ruler be alone poor? This is the way of causing gain, hence called "Gain." Once there is a loss, both above and below suffer; once there is a gain, both above and below benefit. One must understand that the portion concerning the superior position is even more significant.

初九，利用為大作，元吉，無咎。本義 初雖居下，然當益下之時，受上之益者也。不可徒然無所報效，故“利用為大作”，必“元吉”，然後得“無咎”。程傳 初九震動之主，剛陽之盛也。居《益》之時，其才是以益物。雖居至下，而上有六四之大臣應於己。四巽順之主，上能巽於君，下能順於賢才也，在下者不能有為也，得在上者應從之，剛宜以其道輔於上，作大益天下之事，“利用為大作”也。

The text says: Initially, it is appropriate to use this to accomplish a great undertaking, which is greatly beneficial and auspicious, and thus there will be no mistakes. Zhu Xi in The Original Meaning of the Zhou Changes says that although the initial line is in the lowest position, it is precisely the time for increasing benefits. It is the line that receives the benefit from above. It should not receive benefits without offering something in return, so it is said "suitable for great endeavors." One must achieve "original auspiciousness" before one can "have no blame." Cheng Yi in Yichuan's Commentary on the Changes says that the initial line is the main line of the Zhen trigram, which represents movement. The yang strength is at its peak, and it is in the time of the Yi hexagram, which represents benefit. Its ability is sufficient to benefit all things. Although it is in the lowest position, there is the line six four, a minister, corresponding to it. Six four is the main line of the Xun trigram, which represents compliance. It can be compliant with the superior and comply with the virtuous below. Those in lower positions usually cannot accomplish things, but if they receive the compliance and support from those above, the yang should use its proper path to assist above and accomplish great benefits for the world, which is why it is said "suitable for great endeavors."

居下而得上之用以行其志，必須所為大善而“吉”。則無過“咎”，不能“元吉”，則不唯在已有咎乃累乎上，為上之“咎”也。在至下而當大任，小善不足以稱也，故必“元吉”，然後得“無咎”。集說 《朱子語類》云：初九在下，為四所任而“大作”者，必盡善而後“無咎”。若所作不盡善，未免有咎也。

Cheng Yi continued to say: When one is in a low position but is appointed by those above and thus able to realize one's aspirations, the actions must be of great goodness and "auspicious" in order to have no fault. If one cannot achieve "original auspiciousness," then it is not only a fault of oneself but also a burden on those above, becoming a "fault" for those above. When one takes on a great responsibility in an extremely humble position, ordinary goodness is insufficient, so one must achieve "original auspiciousness" before one can have "no fault." The "Collected Sayings" cites the "Zhu Zi Yu Lue" which says: When the initial yang line is in a low position and is entrusted by the fourth yin line to accomplish "great deeds," it must be fully good in order to have "no fault." If the deeds are not fully good, then one cannot avoid having faults.

案 卦以損四益初為義，則初亦受益之極，卦之主也，故其辭亦與卦同。“利用為大作者”，即彖所謂“利有攸往，利涉大川”也。必大為益人之事，然後可以自受其益。非然，則受大益者，乃所以為大損矣。凡《易》中言“吉”“無咎”者，皆謂得“吉”而後可以免“咎”。而《損》彖辭及此爻，與《萃》四之辭為尤著。

Li Guangdi remarked: The hexagram Yi is formed by reducing the line six in the fourth and increasing the line nine at the beginning, thus constituting the meaning of the hexagram. Therefore, the line nine at the beginning is also a line that receives benefit to the utmost, and it is the main line of the entire hexagram. Hence, its line statement is consistent with the hexagram statement. The phrase "utilize it for great endeavors" refers to what is said in the tuan statement, "favorable for going forward, favorable for crossing great rivers." One must carry out great beneficial endeavors for others before one is worthy of receiving such a benefit; otherwise, receiving great benefit would turn into great loss. In the Zhou Changes, whenever "ji" (auspicious) and "wu jiao" (no blame) are mentioned together, it means that one first attains "ji" and then can avoid "wu jiao." This is most evident in the tuan statement of the Duan hexagram, the line of the Yi hexagram, and the line statement of the Cui hexagram's line six in the fourth.

六二，或益之，十朋之龜，弗克違，永貞吉，王用享于帝，吉。本義 六二當《益》下之時，虛中處下，故其象占與《損》六五同。然爻位皆陰，故以“永貞”為戒。以其居下而受上之益，故又為卜郊之吉占。

The text says: Six in the Second, someone comes to increase it, it is a turtle worth ten strings of pearls, but one cannot refuse it; by maintaining a long and firm adherence to uprightness, it is auspicious; the king uses it to sacrifice to the Supreme Deity, and it is auspicious. Zhu Xi in The Original Meaning of the Zhou Changes says that Six in the Second is at the time of increasing the lower part, being hollow in the middle and located in the lower trigram, so its line image and 'divination text' are the same as the line Six in the Fifth of the Hexagram of Loss. However, since this line is a yin line in a yin position, it is entirely soft without any strength, so it specially uses 'eternal uprightness' to warn. Because it is in the lower position and receives the increase from above, it also becomes a favorable divination for the ritual sacrifice at the outskirts of the capital.

程傳 六二處中正而體柔順，有虛中之象。人處中正之道，虛其中以求益，而能順從，天下孰不願告而益之。孟子曰：夫苟好善，則四海之內，皆將輕千里而來告之以善。夫滿則不受，虛則來物，理自然也。故或有可益之事，則眾朋助而益之。“十”者，眾辭眾人所是，理之至當也。“龜”者，占吉凶辨是非之物。言其至是，也不能違也。

Cheng Yi in Yichuan's Commentary on the Changes says that line six in the second position is both in the center and in the proper position, thus being "zhongzheng" (just and upright). Its nature is soft and compliant, symbolizing a卦 (hexagram) with an inner emptiness. If a person adheres to the path of zhongzheng, keeps his mind empty and open, and is willing to comply with others, who would not be eager to offer advice to help him? The Mengzi, Gaozi Xia, says that if a person genuinely loves good words, then people from all over the world will not consider a thousand miles as far, and will come to tell him the good words. When something is full, nothing more can be added; when it is empty, external things can enter. This is the natural way. Therefore, once there is something that can be improved, many similar ones will come to help and improve it. The number "ten" is used to indicate its multitude. When many people agree, it is precisely the most appropriate principle. "Gui" is an object used to determine good or bad fortune and to distinguish right from wrong. This means that line six in the second position is so just that even divination by the tortoise cannot contradict it.

“永貞吉”，就六二之才而言。二中正虛中，能得眾人之益者也。然而質本陰柔，故戒在常永貞固，則吉也。求《益》之道，非永貞則安能守也。《損》之六五，十朋之則“元吉”者，蓋居尊自損，應下之剛，以柔而居剛，柔為虛受，剛為固守，求益之至善，故“元吉”也。六二虛中求益，亦有剛陽之應，而以柔居柔，疑益之未固也，故戒能常永貞固則吉也。

Cheng Yi continued saying: "Yongzheng Ji" refers to the quality of the line six in the second. Line six in the second is in the center and upright, with an empty heart, thus able to gain benefits from others; however, its nature is ultimately yin and soft, so it is warned to maintain firm uprightness for a long time, thus being auspicious. How can one hold on to benefits without maintaining firm uprightness for a long time? The line six in the fifth of the "Sun" hexagram also mentions "ten tortoises," yet it is "yuan Ji," because it holds a superior position and is willing to reduce itself, responding to the yang of line nine in the second. With a yin and soft nature in a yang position: yin is humbly receiving, yang is firmly holding on, thus achieving the highest good, hence "yuan Ji." Line six in the second humbly seeks benefits and has a yang line corresponding to it, but it is in a yin position, making people doubt whether the benefits it receives are firm, hence it is warned that only by maintaining firm uprightness for a long time can it be auspicious.

“王用享于帝吉”，如二之虛中而能永貞，用以享上帝，猶當獲吉，況與人接物其意有不通乎。求益於人，有不應乎。祭天，天子之事，故云“王用”也。集說 王氏逢曰：為臣若是，王者用之，可享上帝。郭氏雍曰：“或益之”，人益之也。“十朋之龜弗克違”，龜神益之也。“王用享于帝吉”，天益之也。“天且弗違，況於人與鬼神乎”！

Cheng Yi explained "The king uses it to offer sacrifices to the heavenly deity and it is auspicious" by saying: Just as the Sixth Line in the Second Place, which is humble and can maintain uprightness for a long time, is suitable for offering sacrifices to the heavenly deity and still deserves auspiciousness, how much more so in dealing with people and things, where the mind should not be obstructed? Seeking benefits from others, how could one fail to receive a response? Sacrificing to heaven is the duty of the king, hence it is said "the king uses it." The "Collected Explanations" cite Wang Feng's statement: When a minister reaches this level, the king can employ him to offer sacrifices to the heavenly deity. The "Collected Explanations" also cite Guo Yong's statement: "Or benefit him" means people benefit him; "Ten turtle shells cannot be disregarded" means the divine turtle spirits benefit him; "The king uses it to offer sacrifices to the heavenly deity and it is auspicious" means heaven benefits him. As stated in the "Commentary on the Literary Meaning of the Qian Hexagram," "Even heaven does not contradict him, how much less people and ghosts and spirits?"

蘭氏廷瑞曰：六二柔順，受益之臣，王用之可以享帝獲吉。如成湯用伊尹而享天心， 李氏簡曰：“王用享于帝吉”，猶言使之主祭而百神享之也。鄭氏維嶽曰：王用享帝，言王用六二以享帝也，古人一德克享天心，又曰籲俊尊上帝。

The collected interpretations also cite Lan Tingrui's view: Six in the Second is a gentle and compliant minister, who can receive benefits and be entrusted by the king to worship the heavenly deity and thus achieve good fortune, just like Tang of Shang employing Yi Yin and thereby harmonizing with the heavenly will—here the original text is missing some words, and Lan's statement is incomplete. The collected interpretations also cite Li Jian's view: "The king uses the sacrifice to the deity and achieves good fortune" is equivalent to saying that Six in the Second is entrusted to conduct the worship, and all the spirits come to partake in the offerings. The collected interpretations also cite Zheng Weiyue's view: "The king uses the sacrifice to the deity" means that the king employs Six in the Second to perform the worship to the heavenly deity; ancient texts in the Book of Documents, "Shan Yi Yi De," mention "having pure and consistent virtue to harmonize with the heavenly will," and the Book of Documents, "Li Zheng," also mentions "recruiting outstanding and virtuous men to honor the heavenly deity."

案 郭氏說，於文意甚明，“益之”者人也，“弗克違”者鬼神也。然必克當天心，乃獲是應。故《損》五《象傳》，推本於自上祐，而此爻辭又更有享於上帝之義也。鄭氏謂王用六二以享帝者極是，《隨》上《升》四，其義皆同。但彼云“西山”“岐山”，而此云“上帝”者，彼但言鬼神享之而已，此爻上文既云朋龜弗違，則鬼神其依之義已見，故復推而上之至於上帝。若山川之神，則不大於蓍龜也。

Li Guangdi says: Guo Yong's explanation makes the meaning very clear: the one who comes to "benefit" is a human, and the one who cannot be disobeyed is the spirit and deity. However, one must truly align with the will of heaven to obtain such response. Therefore, the Image Commentary of line six in the hexagram Duan (Loss) attributes the origin to the protection of heaven; while the line statement of this line in the hexagram Yi (Benefit) goes further to include the idea of offering sacrifices to the supreme deity. Zheng Weiyue's statement that this refers to the king employing line six two to offer sacrifices to the supreme deity is extremely accurate; the meaning and example in the upper line of the hexagram Sui (Following) and line six four of the hexagram Sheng (Ascending) are the same. The difference is that those two instances refer to "the western mountain" and "the Qishi mountain," while this one refers to "the supreme deity." Those two instances merely refer to spirits and deities coming to partake in the offerings, but in this line, since the text above has already stated that all people and the oracle turtle do not contradict, the meaning of spirits and deities following is already evident, so it is further elevated to the supreme deity. As for mountain and river deities, their status is not greater than that of the yarrow stalks and oracle turtle.

六三，益之用凶事，無咎，有孚中行，告公用圭。本義 六三陰柔不中不正，不當得益者也。然當益下之時，居下之上，故有益之以凶事者，蓋警戒震動，乃所以益之也。占者如此，然後可以“無咎”。又戒以“有孚中行”而“告公用圭”也，用圭所以通信。

The line states: Using dangerous matters to increase it, there will be no fault; with sincere faith and acting in accordance with the middle path, one should report to the prince and use the jade bi as a token of trust. Zhu Xi in The Original Meaning of the Zhou Changes says that the sixth line is a yao in a yin position, which is neither in the center nor in the proper position, and thus should not be increased. However, during the time when increase is appropriate, it is at the top of the lower trigram, so the statement about using dangerous matters to increase it appears. Using alarm and agitation to refine it is the method of increasing it. Only when the person divining the hexagram does this can there be no blame. The line also warns that one should be sincere and act in the middle path and report to the prince with the jade bi; the jade bi is used to express sincerity and truth.

程傳 三居下體之上，在民上者也，乃守令也。居陽應剛，處動之極，居民上而剛決，果於為益者也。果於為益，用之“凶事”則“無咎”。“凶事”，謂患難非常之事。三居下之上，在下當承稟於上，安得自任擅為益乎。唯於患難非常之事，則可量宜應卒，奮不顧身，力庇其民，故“無咎”也。

Cheng Yi in Yichuan's Commentary on the Changes says that line six in the third position is located at the top of the lower trigram, which is the position of a person above the people, such as local officials like prefects and county magistrates. It occupies a yang position and corresponds to a yang line, and is at the extreme point of the trigram Zhen (Thunder). Being above the people yet strong and decisive, it is a person who dares to take initiative in promoting benefits. When such bold action is applied to 'affairs of misfortune,' it results in 'no blame.' The term 'affairs of misfortune' refers to calamities and sudden events. Since line six in the third position is at the top of the lower trigram, being in a lower position it should normally report to those above, so how could it take independent action and promote benefits on its own? Only in cases of calamities and sudden events, which are extraordinary situations, can one assess the situation, respond urgently, and strive to protect the people under its jurisdiction, hence resulting in 'no blame.'

下專自任，上必忌疾，雖當凶難，以義在可為，然必有其孚誠，而所為合於中道，則誠意通於上，而上信與之矣。專為而無為上愛民之至誠，固不可也。雖有誠意，而所為不合中行，亦不可也。圭者通信之物，《禮》云；大夫執圭而使，所以申信也。凡祭祀朝聘，用圭玉，所以通達誠信也。有誠孚而得中道，則能使上倍之，是猶告公上用圭王也，其孚能通達於上矣。

Cheng Yi continued to say: Those below acting on their own initiative will inevitably lead to suspicion and dislike from those above. Although it is proper to take action in times of danger and according to righteousness, one must still maintain sincerity within oneself and ensure that one's actions conform to the middle way. Only then can sincerity reach those above, and they will be willing to trust and support him. Acting on one's own without the sincerity of concern for the sovereign and the people is certainly unacceptable. Even if one has sincerity but the actions do not conform to the middle way, it is also not acceptable. The jade bi is an object used to convey sincerity. The Book of Rites said: When a nobleman goes on a mission, he holds the jade bi, which is used to declare sincerity. In all rituals such as worship, court visits, and envoys, jade is used to convey sincerity. When sincerity is present and actions conform to the middle way, it can make those above believe in him, just as when one reports to a prince, holding the jade bi signifies sincerity, and that sincerity can reach those above.

在下而有為之道，固當“有孚中行”。又三陰爻而不中，故發此義。或曰：三乃陰柔，何得反以剛果任事為義，曰：三質雖本陰，然其居陽乃自處以剛也。應剛，乃志在乎剛也。居動之極，剛果於行也。以此行益，非剛果而何。《易》以所勝為義，故不論其本質也。

Cheng Yi said that when one is in a lower position yet wishes to act, it should inherently be "trustworthy and acting in the middle";何况 the Sixth Trigram is a yao of yin and does not occupy the "center," so it specifically explains this principle. Someone asked: Since the Sixth Trigram is yin and soft, how can it take the stance of being strong and decisive in undertaking affairs to establish righteousness? The answer is: Although the nature of the Sixth Trigram is originally yin, it occupies a yang position, which means it takes the stance of being strong; it corresponds to a yang line above, indicating its mind is oriented toward strength; it is at the extreme point of the trigram of movement, meaning its actions are strong and decisive. Taking such a posture to carry out beneficial actions, is that not strength and decisiveness? The Zhou Changes derive meaning by looking at which aspect is dominant, so one need not be bound by its original nature.

集說 王氏安石曰：以至誠而中行，則不獨“無咎”，可以成功。“圭”者所以告成功也。游氏酢曰：益則吉矣，而“用凶事”者，所謂吉人凶其吉也。三居下體之上，當震之極，不用凶事，則高而危，滿而溢矣。《朱子語類》云：“益之用凶事”，猶《書》言：用降我凶德，嘉績於朕邦。蔡氏淵曰：“凶事”，困心衡慮之事，在一卦之中，故三四皆曰“中行”。

"The Collection of Sayings" cites Wang Anshi's view: acting with sincere heart and aligning with the middle way not only avoids blame but can also achieve great accomplishments; "Jui" is precisely used to report the completion of such achievements. "The Collection of Sayings" also cites You Cuo's view: gaining increase should be auspicious, yet it specifically mentions "using calamity," which is what is meant by the fortunate person treating his own fortune as a warning of danger. The sixth line in the third position is at the top of the lower trigram and also at the extreme point of the trigram of movement; without using calamitous matters to test it, it would be in danger due to its high position and would overflow due to its fullness. "The Collection of Sayings" also cites Cai Yuan's view: "using calamity" refers to matters that trouble the mind and block thoughts; the sixth lines in the third and fourth positions are both in the middle of the hexagram, so both lines speak of "acting in the middle."

蔡氏清曰：當《益》之時，概當得益，而居於之上，乃危地也，故獨為“益之”以“凶事”之象。雖益之而以凶事，雖凶事亦益之也。所謂苦其心志，行拂亂其所為，所以動心忍性，增益其所不能者也。其功夫又在“有孚中行”上。張氏振淵曰：益不以美事而以凶事，如投之艱難，置之盤錯，警戒震動之謂也。“無咎”，言可因是而遷善樸過也。下二句，正言其所以“無咎”。“有孚”者，滌慮洗心，

The collected interpretations also cite Cai Qing's view: this is exactly the time of the hexagram "Benefit." Generally, all lines should be beneficial, but the sixth line in the third position is located above the lower trigram, which is a dangerous position. Therefore, this hexagram specifically shows a situation where "misfortune" is used to "benefit." Although it is called benefit, it is achieved through misfortune; although it is misfortune, it still results in benefit. This is what Mencius said in "The Doctrine of the Mean, Part II": "Make his mind troubled and disturb his actions," in order to shake his heart, strengthen his nature, and develop his lacking abilities. The focus of effort lies in "having sincerity and acting in the middle way." The collected interpretations also cite Zhang Zhenyuan's view: benefiting him by using dangerous things rather than good things, is like throwing him into difficulties and placing him in a complicated situation, which is meant to warn and shake him. Saying "no blame" refers to his ability to move towards goodness and correct his mistakes. The two lines below the line statement explain the reason why he can "have no blame": "having sincerity" means purifying thoughts and cleansing the mind—there is a missing text in the original, and Zhang's words are incomplete.

案 此爻與《損》之六四相反對，損四受下之益者，此爻受上之益者。然皆不言所益，而曰“疾”，曰“凶事”，蓋三四凶懼之位也。故其獲益，亦與他爻不同。在上位者而知《損》四之義，則不以下之承奉為益，而能匡其過，能輔其所不逮者，乃益也。在下位者而知此爻之義，則不以上之恩榮為益，而試之諸艱，投之以多難者，乃益也。然在《損》四則宜速以改過，在此爻則宜緩以通誠，乃有以為受益之地。

Li Guangdi remarked: The line of the "Increase" hexagram corresponds to the line six in the fourth of the "Loss" hexagram. The line six in the fourth of the "Loss" hexagram receives gain from below, while this line receives gain from above. However, neither of these lines mentions what the gain is, only mentioning "disease" and "misfortune" respectively. This is because the third and fourth positions are said in the "Great Treatise" to be positions of much misfortune and fear, so the gains they receive are different from other lines. Those in superior positions who understand the principle of line six in the fourth of the "Loss" hexagram will not regard the offerings from below as gain, but will regard the ability to correct their own mistakes and to make up for their own deficiencies as true gain. Those in inferior positions who understand the principle of this line of the "Increase" hexagram will not regard the favors and honors from above as gain, but will regard the various hardships that test them and the many difficulties that refine them as true gain. However, line six in the fourth of the "Loss" hexagram is valued for its quick correction of mistakes, while this line of the "Increase" hexagram is valued for its calm and sincere communication upwards, thus leaving room for receiving gain.

六四，中行，告公從，利用為依遷國。本義 二四皆不得中，故皆以“中行”為戒。此言以益下為心，而合於“中行”，則“告公”而見“從”矣。《傳》曰：周之東遷，晉鄭焉依。蓋古者遷國以益下，必有所依，然後能立。此爻又為遷國之吉占也。

The text says: Six in the Fourth, when acting in accordance with the middle path, if reported to the prince and lord, it will be heeded, and it is appropriate to rely on a great state and move the capital. Zhu Xi in The Original Meaning of the Zhou Changes explains that both Six in the Second and Six in the Fourth do not occupy the position of 'center,' so both are admonished with 'middle conduct.' Here it means that as long as the intention is to benefit the people below and also conforms to 'middle conduct,' then reporting to the prince and lord will be accepted. The Zuo Zhuan records that the eastern migration of the Zhou royal house to Luoyi was supported by the states of Jin and Zheng. Generally, in ancient times, moving the capital was for the benefit of the people below, and it was necessary to rely on a great state before it could be established. This line is also a favorable omen for questioning the relocation of the capital.

程傳 四當益時，處近君之位，居得其正，以柔巽輔上，而下順應於初之剛陽，如是可以益於上也。唯處不得其中，而所應又不中，是不足於中也。故云若行得中道，則可以益於君上，告於上而獲信從矣。以柔巽之體，非有剛特之操，故“利用為依遷國”。“為依”，依附於上也。“遷國”，順下而動也。上依剛中之君，而致其益，下順剛陽之才，以行其事，利用如是也。自古國邑，民不安其居則遷。遷國者，順下而動也。

Cheng Yi in Yichuan's Commentary on the Changes says that the line six in the fourth is at a time of increasing gain, located in a position close to the sovereign, and is "when the position is correct" and upright. It uses gentle and humble assistance to support above, and follows the yang strength of the initial nine below. Thus, it can contribute to the sovereign above. However, the position of this line is not in the center, and the line it corresponds to, the initial nine, is also not in the center. Therefore, there is a lack in the aspect of being in the center. Hence, the line statement says: if one's actions conform to the middle path, then one can contribute to the sovereign, report to above and gain trust and acceptance. It takes gentle and humble as its nature, and does not possess a strong and independent character, so it says "it is advantageous to rely on and move the state." "To rely on" means to depend on the sovereign above, and "to move the state" means to act in accordance with the people below. To rely on the yang strength of the sovereign in the center above, thus offering one's contribution; to follow the yang talent below, thus accomplishing things. So what is called "advantageous" is exactly this. Since ancient times, the capital city and towns, if the people there are not secure, will have to move. To move the capital is to act in accordance with the people below.

集說 吳氏曰慎曰：四正主於益下者，然非君位，不敢自專，必告於公也，“中行”則見從矣。案 此爻亦與《損》三相反對，《損》三為卦之所損以益上者。此爻為卦之所損以益下者，故辭義相類。《損》三無私交而與上同德，乃可以益上。此爻不專己而與上同德，乃可以益下也。“用”，用六四也，與六二“王用”之“用”同。”遷國”，大事也，亦即卦之所謂“利有攸往，利涉大川”者也。

The "Ji Shuo" cites Wu Yashen's explanation: the fourth line is the one responsible for benefiting the people below, but it is not in the position of the ruler and cannot act on its own; it must consult the nobles. As long as its actions conform to the principle of "zhong xing" (acting in the middle way), it will be obeyed. Li Guangdi comments: this line also corresponds to the third line of the "Sun" hexagram. The third line of the "Sun" hexagram is the one from which the whole hexagram subtracts to benefit the line above, while this line of the "Yi" hexagram is the one from which the whole hexagram subtracts to benefit the line below. Therefore, the meanings of the lines are similar. The third line of the "Sun" hexagram needs to have no private connections and share the same virtue with the line above in order to benefit the line above; this line of the "Yi" hexagram needs to not act independently and share the same virtue with the line above in order to benefit the line below. The term "yong" in the line statement refers to employing the fourth line, which is the same as the "yong" in the second line "Wang yong" (the king employs). "Qian guo" refers to a major state affair, which is exactly what the hexagram statement refers to when it says "li you xiang, li she da chuan" (favorable for making a move, favorable for crossing a great river).

九五，有孚惠心，勿問，元吉，有孚惠我德。本義 上有信以惠於下，則下亦有信以惠丁上矣，不問而“元吉”可知。程傳 五剛陽中正居尊位，又得六二之中正相應，以行其益，何所不利。以陽實在中，“有孚”之象也。以九五之德之才之位，而中心至誠在惠益於物，其至善大吉，不問可知，故云“勿問元吉”。人君居得致之位，操可致之權，苟至誠益於天下，天下受其大福，其“元吉”不假言也。“有孚惠我德”，人君至誠益於天下，天下之人，無不至誠愛戴，以君之德澤為恩惠也。

The text says: Nine in the Fifth, with sincerity and a heart to bestow kindness, does not need to ask, for great goodness brings good fortune; below also holds sincerity and expresses gratitude for my virtue. Zhu Xi in The Original Meaning of the Zhou Changes says that above there is sincerity in bestowing kindness upon below, and below also responds with sincerity to above. There is no need to ask, for "original good fortune" is evident—originally, the character "于" in "惠于上" was mistakenly carved as "丁." Cheng Yi in Yichuan's Commentary on the Changes says that Nine in the Fifth is yang and "centered and upright," occupying a position of honor, and is further supported by Six in the Second, which is also centered and upright, corresponding with it. Thus, how could there be any difficulty? A yang line that is full and resides in the center of the upper trigram is the image of "having sincerity." With the virtue, talent, and position of Nine in the Fifth, and with sincerity solely directed toward bestowing kindness upon all things, this great goodness and good fortune is evident without needing to ask. Therefore, it is said, "do not ask, original good fortune." A ruler who occupies a position where things can be accomplished and holds the authority to do so, if he sincerely benefits the world, the world will receive his great blessings. Thus, "original good fortune" is naturally evident. As for "having sincerity to bestow kindness upon my virtue," it means that the ruler sincerely benefits the world, and the people of the world all sincerely love and cherish him, regarding the ruler's virtue as a kindness to be remembered.

集說 王氏弼曰：得立履尊，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”，以誠惠物，物亦應之，故曰“有孚惠我德”也。呂氏祖謙曰：人君但誠心惠民，不須問民之感，如此然後“元吉”，民皆交孚而惠君之德也。苟惠民而先問民之感不感，是計功利，非誠心惠民者也，安能使民之樂應乎。

"Ji Shuo" cites Wang Bi's explanation: the fifth line, "Nine in the Fifth," is the main line of the "Increase" hexagram. When carrying out matters of increase, nothing is greater than sincerity; when carrying out matters of benevolence, nothing is greater than acting from the heart. Following what the people consider beneficial and allowing them to gain from it, this is what the "Analects of Confucius · Yao Says" refers to as "benevolent without cost," which is precisely "benevolent heart." By using sincerity to promote this benevolent intention, fulfilling the desires of all things, it is naturally "originally auspicious" without needing to ask; by sincerely benefiting others, things also respond with sincerity, hence the phrase "with sincerity, I bestow my virtue." "Ji Shuo" also cites Lu Zuxian's view: the sovereign only needs to sincerely benefit the people without worrying about whether the people are grateful or not, which is what makes it "originally auspicious." The people then trust and remember the sovereign's virtue. If, however, one benefits the people but first asks whether they are grateful, this is calculating in terms of gain and loss, not sincere benevolence. How could such a person make the people willingly respond?

鄭氏維嶽曰：《損》之六五，受下之益者也。《益》之九五，益下者也。《損》六五受益而獲“元吉”，《益》九五但知民之當益而已，“勿問元吉”也，此惠心之出於“有孚”者也。然上雖不望德於民，而民固德其惠矣。其德其惠，亦出於“有孚”也，故曰王道本子誠意。案 “勿問”二字，呂氏說是，觀孔子《象傳》可見。

The collected interpretations also cite Zheng Weiyue's view: In the "Loss" hexagram, the line six in the fifth position receives benefits from below; in the "Gain" hexagram, the line nine in the fifth position is the one that brings benefits to below. In the "Loss" hexagram, line six in the fifth position gains "original good fortune" because of the benefit received; in the "Gain" hexagram, line nine in the fifth position merely knows that the people should be benefited, hence "do not ask about original good fortune," which reflects the sincerity of the benevolent intention. Although the superior does not expect the people to express gratitude, the people will naturally remember the kindness. The people's gratitude and the ruler's kindness both arise from sincerity, so the Way of the King is based on sincerity. Li Guangdi comments: The two characters "do not ask" are correctly explained by Lu Zuxian. One can understand this by referring to Confucius' "Image Commentary."

上九，莫益之，或擊之，立心勿恆，凶。本義 以陽居益之極，求益不已，故“莫益”而“或擊之”。“立心勿恆”，戒之也。程傳 上居無位之地，非行益於人者也。以剛處益之極，求益之甚者也。所應者陰，非取善自益者也。利者，眾人所同欲也。專欲益己，其害大矣。

The text says: "Upper Nine, there is no one to add to it, instead there are people attacking it; its mind is not constant, hence misfortune." Zhu Xi in The Original Meaning of the Zhou Changes explains that Upper Nine, with a Yang line at the extreme of the Beneficial hexagram, is constantly seeking gain, so it is "not benefited" and "attacked by others." "Establishing a mind that is not constant" is a warning. Cheng Yi in Yichuan's Commentary on the Changes says that Upper Nine is in a position without official status, and originally is not someone who gives benefits to others; it is a Yang line at the extreme of the Beneficial hexagram, which is someone who seeks gain excessively; its corresponding line six three is a Yin line, which is not an object that can take others' good qualities to add to itself. Benefit is something that everyone desires, but if one is solely focused on gaining for oneself, the harm is great.

欲之甚，則昏蔽而忘義理。求之極，則侵奪而致仇怨。或夫子曰：放於利而行多怨，孟子謂先利則不奪不厭，聖賢之深戒也。九以剛而求益之極，眾人所共惡，故無益之者，而或攻擊之矣。“立心勿恆凶”，聖人戒人存心不可專利。云“勿恆”如是，“凶”之道也，所當速改也。

Cheng Yi continued to say: If greed is too heavy, it will lead to confusion and blindness, causing one to forget righteousness; if one seeks gain to the extreme, it will lead to taking from others and inviting hatred. The Analects of Confucius, in the chapter Li Ren, records Confucius' words: "If one acts solely for private gain, the resentment it brings will be great." The Mencius, in the chapter Liang Huwang Shang, says that placing profit before all else leads to ministers not stopping until they have taken everything from the sovereign — these are all profound warnings from the sages. The line "Shang Ji" (Nine at the Top) represents the extreme of seeking gain through yang strength, which is universally disliked, so no one comes to add to it, and instead, people come to attack it. "Li Xin Wu Heng Xiong" (Establishing one's mind without constancy leads to misfortune) is a warning from the sage that people should not fixate on private gain. The phrase "Wu Heng" (without constancy) means that if one continues in such a mindset, it will lead to misfortune, and one should quickly change.

集說 孔氏穎達曰：上九處《益》之極，益之過其者也。求益無厭，怨者非一，故曰“莫益之，或擊之”也。“勿”，猶無也。求益無巳，是“立心無恆”者也。無恆之人，必凶咎之所集。

"The Collected Sayings" cites Kong Yingda's explanation: The upper ninth line is at the extreme point of the "Benefit" hexagram, representing a line that has overdone the principle of benefit. Seeking continuous benefit without satisfaction will lead to resentment from more than one person, hence the statement "Do not benefit it, or it will be struck." The term "wù" in the line statement is equivalent to "wú" (no). Seeking benefit without end indicates a person with an unstable mind. A person without constancy is surely a place where danger and misfortune gather.

案 卦義損上益下，則上者受損之極者也。若以受損為克己利於亦可，而爻義不然者，蓋能克己利下，則受益莫大焉，不得雲受損矣。故損上以處損之終，自損之極，而得益為義。此爻以處益之終，自益之極而得損為義。《書》云：滿招損，謙受益。兩爻之意相備也。

Li Guangdi commented: The meaning of the "Yi" hexagram is to reduce the upper part and benefit the lower part. Therefore, the line "Shangjiu" (Nine at the Top) refers to the line that has suffered reduction to the extreme. If we understand this reduction as restraining oneself for the benefit of the lower part, it makes sense, but the meaning of the line is not established in this way. Because if a person restrains himself to benefit others, the gain he receives would be greater than any loss, so it cannot be considered as suffering a loss. Therefore, the line "Shangjiu" of the "Sun" hexagram is established based on the idea of reaching the extreme of reduction in a time of reduction and thus gaining benefit in return. In contrast, the line "Shangjiu" of the "Yi" hexagram is established based on the idea of reaching the extreme of gain in a time of gain and thus suffering reduction in return. The "Shangshu · Dayu Mo" says, "Self-satisfaction brings loss, humility brings gain," and the meaning of these two lines exactly complement each other.

總論 熊氏良輔曰：《損》、《益》二卦，皆以損陽益陰為義。《損》自泰來者也，益自《否》來者也。天下之理，未有《泰》而不《否》，《否》而不《泰》，亦未有損而不益。益而不損者，故《泰》居上經十一卦，而《損》居下經十一卦。《泰》、《否》、《損》、《益》為上下經之對，後天序易，其微意蓋可識矣。

"The General Discussion" cites Xiong Liangfu's statement: The hexagrams "Loss" and "Gain" both signify the reduction of yang lines and the increase of yin lines. According to the theory of "hexagram transformation," the hexagram "Loss" originates from the hexagram "Great Crossing," and the hexagram "Gain" originates from the hexagram "Oppression." The principles of the world do not allow for a state of constant "Great Crossing" without "Oppression" or constant "Oppression" without "Great Crossing." Similarly, there is no situation where loss occurs without gain or gain occurs without loss. Therefore, the hexagram "Great Crossing" is the eleventh hexagram in the Upper Canon, while the hexagram "Loss" is the eleventh in the Lower Canon. The hexagrams "Great Crossing" and "Oppression" correspond to "Loss" and "Gain" as a pair of hexagrams that are opposites in the Upper and Lower Canons. The deeper meaning of the sequence of hexagrams in the Later Heaven arrangement of the Zhou Changes can be understood from this.

夬.兌上.乾下程傳 《夬序卦》：“益而不已必決，故受之以夬，夬者決也。”益之極，必決而後止，理無常益，益而不已，已乃決也，《夬》所以次《益》也。為卦兌上乾下，以二體言之，澤，水之聚也，乃上於至高之處，有潰決之象。以爻言之，五陽在下，長而將極，一陰在上，消而將盡，眾陽上進，決去一陰，所以為《夬》也。《夬》者剛決之義，眾陽進而決去一陰，君子道長，小人消衰，將盡之時也。

The hexagram is labeled as "Gua" (夬). The upper trigram is Dui (兑), and the lower trigram is Qian (乾). Cheng Yi in his commentary "Yichuan's Commentary on the Changes" explains that the "Sequence of Hexagrams" mentions that the hexagram "Gua" follows "Yi" (益): "Continuous increase will inevitably lead to a break, hence the hexagram 'Gua' comes after 'Yi'; 'Gua' means to break." When increase reaches its peak, it must break before it can stop; there is no such thing as continuous increase in the world. If increase continues without end, it will eventually break, so the hexagram "Gua" comes after "Yi". In terms of the hexagram structure, the upper trigram is Dui (兑), representing a body of water, and the lower trigram is Qian (乾), representing heaven. The water has risen to the highest point, showing the image of breaking. In terms of the yao positions, five yang lines are at the bottom, growing rapidly to the top; one yin line is at the top, retreating quickly to the end. The many yang lines advance upward to break away from this one yin line, hence the name "Gua." "Gua" means decisive action by yang strength. The many yang lines advancing to break away from one yin line represents the time when the way of the gentleman is growing and the decline of the petty person is nearing its end.

本義 “夬”，決也，陽決陰也，三月之卦也。以五陽去一陰，決之而已。然其決之也，必正名其罪，而盡誠以呼號其眾，相與合力。然亦尚有危厲，不可安肆，又當先治其私，而不可專尚威武，則利有所往也。皆戒之之辭。

The original text of the "Gua Ci" for the hexagram "Gua" has become detached, leaving only a period. The text following "Yang Yu Wang Ting" is not found in the source, and directly follows with the "Ben Yi." Zhu Xi's "The Original Meaning of the Zhou Changes" says that "Gua" means to decide, which is the action of a yang line removing a yin line. In the twelve message hexagrams, it belongs to the hexagram of the third month. With five yang lines and one yin line, one decision is sufficient. However, when making this decision, one must publicly expose its crimes and sincerely call upon the people to unite and work together. Even so, there remains danger, and one must not be careless or indulge in ease. One should first rectify one's own private faults, rather than solely relying on military force. This is suitable for moving forward. These are all admonitions.

程傳 小人方盛之時，君子之道未勝，安能顯然以正道決去之。故含晦俟時，漸圖消之之道。今既小人衰微，君子道盛，當顯行之於公朝，使人明知善惡，故云“揚于王庭”。“孚”，信之在中，誠意也。“號”者，命眾之辭。君子之道雖長盛，而不敢忘戒備，故至誠以命眾，使知尚有危道。雖以此之甚盛，決彼之甚衰，若《易》而無備，則有不虞之悔。是尚有危理，必有戒懼之心，則無患也，聖人設戒之意深矣。

Cheng Yi in Yichuan's Commentary on the Changes says that when the petty people are in power, the way of the gentleman is unable to overcome them, so how can they openly use the right path to eliminate them? Therefore, they must be subtle and wait for the right time, gradually planning to eliminate them. Now that the petty people have declined and the way of the gentleman is flourishing, it is appropriate to openly implement it in the court, so that everyone can clearly see the distinction between good and evil. Therefore, it is said, "proclaiming in the royal court." "Fu" means sincerity in the heart, which is sincerity; "hao" refers to the words used to command the people. Although the way of the gentleman is growing stronger, he does not forget to be cautious, so he uses the utmost sincerity to command the people, making them aware of the still existing danger. Although it is said that the flourishing side is used to eliminate the declining side, if one is careless and unprepared, there will be unexpected regret. This shows that there is still a principle of danger involved, and only by maintaining a sense of caution can there be no calamity; the intention of the sage in setting this warning is profound.

君子之治小人，以其不善也，必以己之善道勝革之，故聖人誅亂，必先修己，舜之敷文德是也。“邑”，私邑。“告自邑”，先自治也。以眾陽之盛，決於一陰，力固有餘。然不可極其剛至於太過，太過乃如《蒙》上九之為寇也。戎兵者強武之事。“不利即戎”，謂不宜尚壯武也。“即”，從也。從戎，尚武也。“利有攸往”，陽雖盛，未極乎上，陰雖微，猶有未去，是小人尚有存者，君子之道有末至也。故宜進而往也，不尚剛武，而其道益進，乃夬之善也。

Cheng Yi continued to say: A gentleman governs the petty people because the petty people are not virtuous. Therefore, he must use his own virtue to overcome and transform them. Thus, the sage must first rectify himself before he can subdue disorder. Yu Shun widely practiced cultural virtue in this way. "Yi" refers to one's private territory, and "gao zi yi" means first to start from oneself. By relying on the strength of many yang forces to eliminate a single yin force, the power is more than sufficient. However, one must not use strength to the extreme, for when it becomes excessive, it is like the Nine at the Top of the Meng hexagram, which ends up making oneself a bandit. "Rong bing" refers to the use of military force, and "bu li ji rong" means it is not advisable to emphasize martial prowess. "Ji" means to follow, so "ji rong" means to pursue military strength. As for "li you wang," it is because although yang is flourishing, it has not yet reached the top, and although yin is weak, it has not yet been completely eliminated. This means that the petty people still have remnants, and the way of the gentleman is not yet complete. Therefore, one should continue to move forward. Not emphasizing strength but advancing one's own way is the proper approach of the Gua hexagram.

集說 游氏酢曰：“揚於正庭”，誦言於上也。“孚號”，誕告於下也。“告自邑”。自近而及遠也。胡氏炳文曰：以五陽去一陰，而彖為警戒危懼之辭不一。蓋必“揚于王庭”，使小人之罪明。以至誠呼號其眾，使君子之類合，不可以小人之衰而遂安肆也。有危道焉，不可以君子之盛而事威武也，有自治之道焉。複利往、往而為《臨》為《泰》為《夬》也。《夬》利往，往而為乾也。蓋陰之勢雖微，蔓或可滋，窮或為敵，君子固無叫不戒懼，尤不可於小人道衰之時忘戒懼也。

"The Collected Sayings" cites You Cuo's explanation: "Yang yu Wang ting" means publicly exposing the faults of the wicked in the court, "Fu hao" means widely proclaiming to the people below, and "Gao zi yi" means extending from near to far. "The Collected Sayings" also cites Hu Bingwen's explanation: by removing one yin line from five yang lines, the "Tong Ci" contains more than one warning of danger. Originally, one must "Yang yu Wang ting" to clearly expose the wicked's faults; one must sincerely call upon people to gather the virtuous. One must not be careless and indulge because the wicked are weak, for there is still danger; nor must one use force excessively because the virtuous are strong, for there is also a need for self-discipline. The hexagram "Fu" says it is favorable to go forward; going down leads to "Lin," then to "Tai," then to "Gua." The hexagram "Gua" also says it is favorable to go forward; going further leads to pure yang. Generally, although the power of yin is weak, if it spreads, it may still grow; if pushed to the extreme, it may even retaliate. Therefore, the gentleman should always be cautious and vigilant, especially not forgetting caution when the path of the wicked is declining.

案 以《彖傳》觀之，則“揚于王庭”者聲罪正辭也。“孚號有厲”者，警戒危懼也。“有厲”，不指時事，謂其心之憂危也。夫既曰“揚于王庭”矣，則所宣告者眾，而治之務於武斷矣。而又曰“告自邑不利即戎”，意似相反何也？曰：雖宣告者眾，而其本則在於自修。雖治之貴剛，而神武則存乎不殺也。蓋“告自邑不利即戎”，是終“孚號有厲”之意，“利有攸往”，是終“揚于王庭”之意。

Li Guangdi remarked: According to the Commentary on the Judgment, "Yang Yu Wang Ting" refers to announcing the crime and clarifying the proper status, while "Fu Hao You Lei" refers to a warning with a sense of danger. The "you lei" here does not mean that the situation at that time was particularly dangerous, but rather that there is a feeling of anxiety within. Since "Yang Yu Wang Ting" is mentioned, the announcement is broad in scope, and the rectification may inevitably become hasty. However, the Commentary also says "Gao Zi Yi, Bu Li Ji Rong," which seems to be contrary in intent. Why is this so? The answer is: although the scope of the announcement is broad, the fundamental focus lies in self-reform; although rectification values decisiveness, the highest level of skill in governance lies in avoiding warfare. Therefore, "Gao Zi Yi, Bu Li Ji Rong" fully carries out the meaning of "Fu Hao You Lei," while "Li You You Wang" fully carries out the meaning of "Yang Yu Wang Ting."

初九，壯于前趾，往不勝，為咎。本義 “前”，猶進也。當決之時，居下任壯，不勝宜矣，故其象占如此。程傳 九陽爻而乾體，剛健在上之物，乃在下而居決時，壯於前進者也。“前趾”，謂進行，人之決於行也。行而宜，則其決為是。往而不宜，則決之過也。故“往”而“不勝”，則“為咎”也。《夬》之時而往，往決也，故以勝負言。九居初而壯於進，躁於動者也，故有不勝之戒。陰雖將盡，而己之躁動，自宜有不勝之咎，不計彼也。

The text says: "Initial Nine, the toe is forcefully advancing forward, going forward but unable to win, resulting in a mistake." Zhu Xi's "The Original Meaning of the Zhou Changes" states that "forward" is equivalent to advancing. At the time of decisive action, being in the lowest position yet persistently striving forward, inevitably leads to failure, hence the line's image and statement. Cheng Yi's "Yichuan's Commentary on the Changes" explains that Initial Nine is a yang line belonging to the Qian trigram, which is inherently strong and vigorous, suitable for a superior position. Now it is in the lowest position and at the time of decisive action, it is a line that forcefully advances forward. "Forward toe" refers to taking steps forward, meaning decisive action in human behavior. If the action is appropriate, that decisiveness is correct; if the action is inappropriate, then the decisiveness is excessive, hence "going forward" and "not winning" becomes "a mistake." In the time of the Gua (夬) hexagram, going forward means going to decisively remove something, thus using the concept of victory and defeat. Initial Nine is in the lowest position yet forcefully advancing forward, indicating a hasty and impetuous action, hence the warning of failure. Although the yin lines are about to disappear, this hasty movement itself already leads to the mistake of failure, regardless of the strength or weakness of the opponent.

集說 蘇氏軾曰：《大壯》之長則為《夬》，故《夬》之初九，與《大壯》之初九無異。蔡氏清曰：其“不勝”者，自為不勝也。故曰“為咎”，明非時勢不利也。九二，惕號，暮夜有戎，勿恤。本義 九二當決之時，剛而居柔，又得中道，故能憂惕號呼以自戒備。而“暮夜有戎”，亦可無患也。

The "Collected Sayings" cites Su Shi's view: The hexagram of Great Strength, when another line is added on top, becomes the hexagram of决 (Decisive). Therefore, the line nine at the beginning of the hexagram of决 is the same as that of Great Strength. The "Collected Sayings" also cites Cai Qing's view: The term "not able to overcome" refers to failure caused by oneself, hence it is said "as a fault," indicating that it is not due to unfavorable circumstances. The text says: Nine in the second, being vigilant and calling out to warn, even if there is military attack at dusk, there is no need to worry. Zhu Xi's "Original Meaning of the Zhou Changes" states that nine in the second is at the time of decisive action, with a yang line in a yin position, and also occupying the middle position, thus being able to be cautious and alert, calling out to the people for self-preparation; thus even if there is military attack at dusk, there will be no calamity.

程傳 《夬》者，陽決陰，君子決小人之時，不可忘戒備也。陽長將極之時，而二處中居柔，不為過剛。能知戒備，處決之至善也。內懷兢惕，而外嚴誠號，雖“暮夜”有兵戎，亦可“勿恤”矣。集說 張子曰：警懼申號，能“孚號”而“有厲”也。以必勝之剛，決至危之柔，能自危厲，雖有戎何恤。蘇氏軾曰：“暮夜”，警也。“有戎”“勿恤”，靜也。

Cheng Yi's Yichuan Commentary on the Changes says that the hexagram Guai represents the decisive action of the yang to remove the yin. It is the time when the gentleman should decisively eliminate the petty person, but must not forget to remain vigilant. When the yang energy is rapidly increasing and approaching its peak, the line Nine in the Second is in the center but located in the yin position, thus not being overly strong, and also understands vigilance. This is the most appropriate attitude in handling matters of decisive action. The inner heart is full of careful caution, and the outer expression is strictly orderly with sincere commands. Therefore, even if there is an attack in the evening, one can 'not worry', without needing to be anxious. The 'Ji Shuo' cites Zhang Zai saying: being cautious and repeatedly emphasizing the commands is precisely how one can achieve 'trustful proclamation' and 'danger'. Using the decisive yang to remove the extremely dangerous yin, yet still maintaining a sense of danger, even if there is an attack, why should one worry? The 'Ji Shuo' also cites Su Shi saying: 'Muye' refers to the aspect of vigilance, while 'you rong wu xu' refers to the aspect of calmness.

王氏申子曰：彖言”孚號”，而以“有厲”處之矣。二剛得中而知戒懼，故亦”惕號”。蓋必如是而後可免小人乘間抵隙之憂，故雖暮夜陰伏之時有兵戎，亦不足慮矣，以防之密而備之素也。吳氏曰慎曰：剛中居柔，能憂惕號呼，即彖之“孚號有厲，告自邑，不利即戎”者也，雖“暮夜有戎”而無憂。

The collected interpretations also cite Wang Shenzi's view: The "Tuan Ci" discusses "fu hao," but it deals with it in a state of mind marked by danger. Nine in the Second is yang and occupies the center, and also understands caution, so it is also "ti hao." Only in this way can the worry of small people taking advantage of opportunities be avoided. Therefore, even if there is an attack by soldiers at dusk when the Yin energy is hidden, there is no need to worry, because the defenses are thorough and preparations have been made in advance. The collected interpretations also cite Wu Yishen's view: Nine in the Second, being yang and occupying the center while in a Yin position, is able to be cautious and alert, calling out and being on guard. This is exactly what the "Tuan Ci" says: "fu hao you li, gao zi yi, bu li ji rong." Therefore, even though "mu ye you rong," there is no need to worry.

案 此爻辭有以“惕號莫夜”為句，“有戎勿恤”為句者，言莫夜人所忽也。而猶惕號，則所以警懼者素矣。有戎人所畏也，而不之恤，則所以持重者至矣。蓋即彖之所謂“孚號有厲”，“不利即戎”者也。夫唯無事而惕號，故有事而能“勿恤”。史稱終日欽欽，如對大敵，及臨陳則志氣安閒，若不欲戰者是也。

Li Guangdi remarked: This line statement has been interpreted by some as two sentences: "惕号莫夜" and "有戎勿恤." "莫夜" means evening, a time when people are prone to negligence. Yet he remains vigilant and calls out, showing that his alertness has become a habitual practice. When there is military conflict, which is something people fear, he does not worry, indicating that his cautiousness has reached a mature level. This is exactly what the "Tu Cí" says: "Fu hao you lì" and "Bu li ji rong." Precisely because he remains vigilant and alert even in times of peace, he can remain untroubled when real danger arises. Historical records praise renowned generals who remained constantly cautious throughout the day, as if facing a powerful enemy, yet when actually facing battle, they appear calm and composed, as if not eager for war at all. This is precisely the meaning conveyed.

此卦當以九五為卦主，而彖辭之意獨備於九二者，蓋九二遠陰，主子平時，則發“孚號”告邑“不利即戎”之義。九五近陰，主於臨事，則發“揚于王庭，利有攸往”之義，然其為中行中道則一也。

Li Guangdi continued to say: This hexagram should have taken Nine in the Fifth as its main line, but the meaning of the "Tong Ci" is most complete in Nine in the Second. The reason is that Nine in the Second is far from the yin line, governing the time of ordinary peace and tranquility, thus expressing the aspect of "trustful proclamation," "announcement from the city," and "not favorable for immediate military action." Nine in the Fifth, on the other hand, is close to the yin line, governing the time of facing affairs and responding to changes, thus expressing the aspect of "proclamation in the king's court, favorable for going somewhere." However, both lines are equally practicing the middle path and upholding "zhongxing," which is entirely consistent.

九三，壯于頄，有凶，君子夬夬，獨行遇雨，若濡有慍，無咎。本義 “頄”，顴也。九三當決之時，以剛而過乎中，是欲決小人，而剛壯見於面目也。如是則有凶道矣，然在眾陽之中，獨與上六為應，若能果決其決，不繫私愛，則雖合於上六，如”獨行遇雨”，至於“若濡”，而為君子所慍，然終必能決去小人而無所咎也。溫嶠之於王敦，其事類此。

The text says: Nine in the Third, the appearance of strong force is revealed on the cheekbones, indicating danger; the gentleman acts decisively and again decisively, proceeding alone and encountering rain, like being drenched, which causes displeasure among companions, yet without fault. Zhu Xi in The Original Meaning of the Zhou Changes says, "頄" refers to the cheekbones. Nine in the Third is at the time of decisive action, with yang strength exceeding the center, intending to remove small people, and the strong force is fully revealed on the face; thus there is a path of danger. However, among the many yang lines, only it corresponds with Six at the Top; if it can decisively act upon what needs to be decided, without being bound by personal affection, then even if temporarily united with the Six Harmony, like proceeding alone and encountering rain, resulting in being drenched, thus causing displeasure among fellow gentlemen, in the end it will surely remove the small people without fault. The case of Wen Qiao dealing with Wang Dun in the Jin Dynasty is similar to this.

程傳 爻辭差錯，安定胡公移其文曰：“壯于頄有凶，獨行遇雨，若濡有慍，君子夬夬，無咎”，亦未安也。當云“壯於順有凶，獨行遇雨，君子夬夬，若濡有慍，無咎”。夬決尚剛健之時，三居下體之上，又處健體之極，剛果於決者也。“頄”，顴骨也，在上而未極於上者也。三居下體之上，雖在上而未為最上，上有君而自任其剛決，“壯于頄者”也，有凶之道也。“獨行遇雨”，三與上六為正應，方群陽共決一陰之時，己若以私應之，故不與眾同而獨行，則與上六陰陽和合，故云“遇雨”。

Cheng Yi in his Commentary on the Changes says that the order of this line statement is incorrect. Hu Yuan, the gentleman of安定, rearranged the sentence to read "Zhuang yu qiu you xiong, du xing yu yu, ru ru you yun, junzi gua gua, wu jiu," which is still not appropriate; it should be "Zhuang yu qiu you xiong, du xing yu yu, junzi gua gua, ru ru you yun, wu jiu" — the character "shun" in the original text here is actually a mistake for "qiu." In the hexagram of "Gua," when decisively removing the yin, there is a preference for strength and firmness. The line nine three is located at the topmost line of the lower trigram, and also occupies the top of the trigram Qian, which represents strength. This line is decisive in the act of removal. "Qiu" refers to the cheekbone, which is located above but not at the very top, which matches the position of nine three at the top of the lower trigram: although it is above, it is not the very top, and above it is the sovereign. If the line acts independently with its own firmness, this is called "Zhuang yu qiu," which is a way to invite misfortune. As for "du xing yu yu," nine three and six above are in a direct opposition. At the time when all the yang lines are working together to remove the yin, if nine three responds to six above with personal feelings, it acts independently from the rest, thus forming a yin-yang union, which is referred to as "yu yu."

《易》中言雨者，皆謂陰 集說 陸氏希聲曰：當君子之世而應小人，故外有沾汙之累，內有慍恨之心。然後獲“無咎”者，志有存焉。王氏安石曰：九三乾體之上，剛亢外見，“壯于頄”者也。“夬夬”者，必乎夬之辭也，應乎上六，疑於汙也，故曰“若濡”。君子之所為，眾人固不識，“若濡”則“有慍”之者矣。和而不同，有“夬夬”之志焉，何咎之有。

The original text is missing some parts, and only the last sentence of the commentary remains: In The Zhou Changes, whenever the term "rain" is mentioned, it refers to yin energy. "Collected Commentaries" cite Lu Xisheng as saying: Nine in the Third is in a time when the gentleman is in power, yet corresponds with Six at the Top, the petty person. Therefore, externally he is inevitably involved in some disgrace, and internally he harbors resentment. Yet he still attains "no blame," because his determination to reject the petty person's aspirations has never changed. "Collected Commentaries" also cite Wang Anshi as saying: Nine in the Third is located at the topmost line of the Qian trigram, and his strong and lofty spirit is evident. This is the kind of person described in the line statement "strong in the cheek." "Guai guai" is an expression of definite decision. Nine in the Third corresponds with Six at the Top, making him easily suspected of being tainted, hence the phrase "if soaked," as if he were wet. The actions of the gentleman are not clearly understood by others. Seeing him as if soaked, people become resentful toward him. Yet he is compliant but not conformist, and his heart is resolute in his determination. How could he then have any fault?

郭氏雍曰：《夬》與《大壯》內卦三爻相類，故初九九三言“壯”。壯者小人用剛之事，非大者之壯也。二卦九三皆具君子小人二義，故《大壯》曰“小人用壯，君子用罔”。而此曰“壯于頄有凶，君子夬夬”是也。以小人用壯言之，則知“壯于頄”者，小人之事也，是以“凶”也。唯君子明“夬夬”之義，則終“無咎”矣。

"Ji Shuo" cites Guo Yong's explanation: The third line of the inner trigram in the "Gua" hexagram is similar to that in the "Da Zhuang" hexagram, so both hexagrams mention "zhuang" in their initial line and third line. This "zhuang" refers to the reckless use of strength by petty persons, not the strength of the great as indicated by the name of the "Da Zhuang" hexagram. The third line of both hexagrams encompasses both petty persons and gentlemen, hence the "Da Zhuang" third line says "petty persons use strength, gentlemen use罔," while the "Gua" third line says "strength displayed on the cheek brings misfortune, gentlemen decisively decide," which is the same style of expression. From the perspective of petty persons displaying strength, it is evident that showing strength on the cheek is the way of petty persons, hence it is judged as "misfortune." Only gentlemen understand the principle of decisive decision-making, thus ultimately leaving no mistakes.

《朱子語類》云：君子之去小人，不必悻悻然，見於面目。至於“遇雨”而為所濡溼，雖為眾陽所慍，然志在決陰，故得“無咎”也。蓋九三雖與上六為應，而以剛居剛，有能決之象。故“壯于頄”則“有凶”，而和柔以去之乃“無咎”。

The "Collected Sayings" cites Master Zhu's "Classified Sayings" stating: A gentleman removes small men without necessarily showing anger on his face or displaying resentment. Even if he is like the line statement that says "meeting rain," getting wet and being criticized by the many yang lines, as long as his mind remains focused on decisively removing the flexible and weak small men, there will be no calamity. Although nine three has a "responding" relationship with six at the top, it is a yang line in a yang position, and thus has the image of being able to make decisions. Therefore, displaying strength on the cheek would invite misfortune, but using gentle and harmonious means to remove the small men would instead be without fault.

蔡氏清曰：大意謂君子之去小人，顧其本心何如耳。本心果是要決小人，則雖暫與之合，而為善類之慍，終必能決之而“無咎”。不愈於“壯于頄”而“有凶”乎，此所以貴於決而和也。何氏楷曰：上六為成兌之主，澤上於天，故稱“雨”。以其適值而非木心也，故稱“遇”。本非濡也，而跡類之，故稱“若”。或觀其跡而不察其心也，故稱有“慍”。

"The Collected Sayings" cites Cai Qing's explanation: this line essentially means that a gentleman removes small people by looking at his true heart. If the true heart genuinely aims to eliminate small people, then even if he temporarily interacts with them and incurs the resentment of the virtuous, in the end he will surely remove the small people completely without leaving any fault. Is this not much better than displaying strength on the cheek and thus inviting misfortune? Therefore, this line most values both decisiveness and harmony. "The Collected Sayings" also cites He Kai's explanation: the sixth line at the top is the main line that completes the upper trigram Dui. Dui represents a marsh, and the marsh vapor rises to the sky, hence it is called "rain"; this rain happens by chance, not from the true heart of line nine three (the original text says "wood heart" but should be "true heart"). Hence it is called "meeting"; he was not actually wet, but his appearance seemed as if he had been wet, hence it is called "as if." Others only look at the appearance without understanding the intention, hence someone "is angry."

九四，臀無膚，其行次且，牽羊悔亡，聞言不信。本義 以陽居陰，不中不正，居則不安，行則不進，若；下與眾陽競進而安出其後，則可以“亡”其“悔”。然當決之時，志在上進，必不能也。占者聞言而信，則轉凶而吉矣。“牽羊”者，當其前則不進，縱之使前而隨其後，則可以行矣。

The line statement of the fourth line of the Gua of Guai says: The buttocks have no flesh and skin, making it difficult to walk forward; if he can lead a sheep, regret can be dispelled; but it is regrettable that even when hearing sincere advice, he does not believe it. Zhu Xi's Benyi says: The nine in the fourth line, being a yang line in a yin position, is neither in the center nor 'in the right position.' Sitting still is uncomfortable, and moving forward is not possible. If he is willing not to compete with the other yang lines for advancement and instead calmly walk behind them, regret can be eliminated; but at the time of removing the small person, everyone is eager to advance, and he certainly cannot do it. If the person consulting the oracle can accept advice and believe it, he can turn misfortune into good fortune. What is called 'leading a sheep' refers to the fact that a sheep will not move if you block its way in front, but if you let it go ahead and follow behind, it can move forward.

程傳 “臀無膚”，居不安也。“行次且”，進不前也，“次且”，進難之狀。九四以陽居陰，剛決不足，欲止則眾陽並進於下，勢不得安，猶臀傷而居不能安也。欲行則居柔失其剛壯，不能強進，故其行次且也。“牽羊悔亡”，“羊”者，群行之物。“牽”者，挽拽之義。言若能自強而牽挽以從群行，則可以“亡”其“悔”。然既處柔，必不能也。雖使聞是言，亦必不能信用也。夫過而能改，聞善而能用，克己以從義，唯剛明者能之。在它卦九居四，其失未至如此之甚。在《夬》而居柔，其害大矣。

Cheng Yi in Yichuan's Commentary on the Changes says: "Buttocks without skin" refers to an unstable sitting position, and "moving with hesitation" refers to wanting to move but being unable to proceed. "Hesitation" precisely describes the difficulty of advancing and retreating. The Nine in the Fourth holds a yang line in a yin position, lacking sufficient strength of a firm and decisive nature: wanting to stop, but the multitude of yang lines below are advancing together, forcing him to be unable to remain seated, just like having an injured buttock that prevents sitting comfortably; wanting to move forward, yet being in a yin position and losing the vital yang energy, making it impossible to advance with strength, hence moving with hesitation. The line statement says "leading sheep, regret disappears." Sheep are herd animals, and "leading" means to pull or guide, indicating that if the Nine in the Fourth can self-strengthen and lead himself to advance together with the group of yang lines, he can eliminate regret. However, since he is in a yin position, he certainly cannot do so. Even if he hears this, he will certainly not believe or act upon it. Making mistakes and then correcting them, listening to good advice and adopting it, restraining private desires and following righteousness, these are only possible for those who are strong, upright, and enlightened. In other hexagrams, a yang line in the fourth position does not result in such serious problems; but in the hexagram of Gua, which is a time of decisive action, being in a yin position causes great harm.

集說 方氏應祥曰：“牽羊”之說，《本義》謂讓羊使前而隨其後，則羊乃眾君子之象，若就兌羊之象言之，則羊還是九四。羊性善觸，不至羸角不已。聖人教以自牽其羊，抑其很性，則可以亡悔矣，是亦壯頄“有凶”之意。案 “臀”者與陰相背之物也。《夬》四《姤》三，皆與陰連體而相背，故皆以“臀”

The "Collected Sayings" cite Fang Yingshang's explanation: regarding "tianyang" (leading the sheep), Zhu Xi's "Benyi" interprets it as letting the sheep go first and oneself following behind, so the sheep symbolizes the gentlemen; but if we take the upper trigram Dui (Lake) as representing the sheep, then the sheep still refers to the line nine in the fourth position. The nature of sheep is to use their horns to fight, not giving up until they are exhausted; the sage teaches the line nine in the fourth position to lead this sheep, restraining its stubborn and combative nature, thus eliminating regret. This is the same meaning as the line nine in the third position "zhuang yu qiu" (being strong on the cheek) leading to misfortune. Li Guangdi comments: "Tun" (buttocks) is a part that is opposite to yin. In the "Gua" hexagram, the line nine in the fourth position and in the "Gou" hexagram, the line nine in the third position both connect with yin lines yet are opposite to them, so both use "tun" as a symbol. This commentary ends here, and the original text is missing some words.

九五，莧陸夬夬，中行無咎。本義 “莧陸”，今馬齒莧，感陰氣之多者。九五當決之時，為決之主，而切近上六之陰。如“莧陸”然，若決而決之，而又不為過暴，合於“中行”，則“無咎”矣。戒占者當如是也。

The line statement of the ninth line of the fifth position in the Gua of Gua says: Like breaking the plant known as Xian Lu, decisively removing the small people, acting in accordance with the middle path, there will be no fault. Zhu Xi's "Ben Yi" says: "Xian Lu" is the plant known today as Ma Chi Xian, which is the plant most sensitive to yin energy. The ninth line of the fifth position is precisely at the time when decisively removing the small people, as the master of decision, and closely adjacent to the sixth line at the top, which is a yin line. The situation is like facing a Xian Lu plant. If he decisively removes it without being overly violent, acting in accordance with the middle path, there will be no calamity. This is a warning to those who divinate to act in this way.

程傳 五雖剛陽中正居尊位，然切近於上六。上六說體，而卦獨一陰，陽之所比也。五為決陰之主，而反比之，其咎大矣。故必決其決，如“莧陸”然，則於其“中行”之德為“無咎”也。“中行”，中道也。“莧陸”，今所謂馬齒莧是也。曝之難乾，感陰氣之多者也。而脆易折，五若如莧陸，雖感於陰而決斷之易，則於“中行”無過咎矣。不然，則失其中正也。感陰多之物，“莧陸”為易斷，故取為象。

Cheng Yi in Yichuan's Commentary on the Changes says: Nine in the Fifth is yang and strong, 'zhongzheng' and occupies a high position, yet it is adjacent to Six at the Top. Six at the Top belongs to the trigram Dui, which is characterized by joy and gentle speech. Moreover, in the whole hexagram, it is the only yin line, and thus becomes the object that all the yang lines wish to approach. As the main line responsible for eliminating yin, Nine in the Fifth, instead of distancing itself from yin, approaches it, which is a great fault. Therefore, it must eliminate it decisively, like breaking the plant Xianlu, in order to leave no fault in the virtue of 'zhongxing'. 'Zhongxing' refers to the virtue of the middle path. 'Xianlu' is a plant known today as Malachite, which is difficult to dry when sun-dried, and is a plant that is sensitive to yin energy. However, it is brittle and tender, and thus easily broken. If Nine in the Fifth can deal with yin as one would deal with Xianlu, feeling the influence of yin but decisively cutting it off, then it will have no fault on the middle path. If not, it will lose its virtue of zhongzheng. Among things sensitive to yin, Xianlu is the easiest to break, hence it is used as a symbol.

集說 鄭氏汝諧曰：“莧陸”，本草云：一名“商陸”，其根至蔓，雖盡取之，而旁根復生，小人之類難絕如此。《朱子語類》云：“莧陸”是兩物，“莧”者馬齒莧，“陸”者章陸。一名”商陸”，皆感陰氣多之物。藥中用商陸治水腫，其物難乾，其子紅。

"The Collection of Sayings" cites Zheng Ruoxie's statement: discussing "Xian Lu," the "Ben Cao" records that it is also called "Shang Lu," whose roots spread widely; even if dug up completely, new roots will grow from the sides; small people of this kind are hard to eliminate completely, just like this weed. "The Collection of Sayings" also cites Master Zhu's "Yu Le" saying: "Xian Lu" refers to two different things, "Xian" being Malva verticillata, and "Lu" being Zhang Lu, also called "Shang Lu," both plants that absorb a lot of Yin energy. In medicine, Shang Lu is used to treat edema, and this plant is difficult to dry; the seeds it produces are red.

項氏安世曰：“夬夬”者，重夬也。當夬者，上六也。三應之，五比之，嫌其不能夬也，故皆以“夬夬”明之。三謂之“遇雨”，五謂之”莧陸”，皆與陰俱行者也。比於陰而能自決以保其中，故可免咎。案 此言“莧陸夬夬”，猶《姤》言“包瓜”，皆以細草陰類喻小人也。時當含章則包之，時當揚庭則決之。然其包之也以杞，剛之體不失也。其決之也，以“中行”，柔之用兼濟也。

"The Collection of Sayings" cites Xiang Anshi's explanation: "Decisive and decisive" repeats the character "decide" twice, meaning to decide again and again. The entire hexagram is about removing the upper sixth line. The third line corresponds to it, and the fifth line is adjacent to it. People tend to doubt whether these two lines are willing to make a decision, so "decisive and decisive" is used to clarify this. The third line says "meeting rain," and the fifth line says "Xian Lu," both are lines that move with the yin lines. Although they are close to yin lines, they can make decisions on their own and thus remain on the middle path, so they can avoid mistakes. Li Guangdi comments: Here, "Xian Lu Decisive and Decisive" is similar to the fifth line of the "Meeting" hexagram saying "using the杞 tree to wrap the melon," both using weak plants like yin things to symbolize small people. When the timing is subtle and hidden, it should be wrapped up; when the timing is to be proclaimed in the royal court, it should be removed. However, wrapping it requires a tall杞 tree, showing that the essence of yang is not lost. Removing it should follow the principle of "acting in the middle way," showing that the gentle action is also coordinated."

上六，無號，終有凶。本義 陰柔小人，居窮極之時，黨類已盡，無所號呼，終必“有凶”也。占者有君子之德，則其敵當之，不然反是。程傳 陽長將極，陰消將盡，獨一陰處窮極之地，是眾君子得時，決去危極之小人也。其勢必須消盡，故云無用號咷畏懼，終必“有凶”也。

The line statement of the sixth line at the top of the Gua of夬 says: There is no need to call out for help anymore, the outcome will ultimately be ominous. Zhu Xi's Benyi says: The sixth line at the top is a minor person of yin and flexibility, situated at the end of her power, her associates have already been eliminated, there is no place left to call for help, the outcome must be dangerous. Those who divinate this line, if they themselves possess the virtue of a gentleman, then the danger will fall upon their opponents; if not, the situation will be reversed. Cheng Yi's Yichuan Commentary on the Changes says: Yang energy is growing to its peak, yin energy is retreating to its end, only one yin line remains at the extreme, this is precisely the time when the gentlemen gain the favorable situation, decisively removing the minor person who has reached the point of peril. According to this situation, this yin line will certainly be eliminated, so there is no need to wail in fear, ultimately it will be ominous.

集說 蘇氏軾曰：“無號”者，不警也。陽不警，則有以乘之矣。楊氏簡曰：柔已決去，剛道已長，然不可不敬戒。苟忽焉不敬不戒，不警號。則亦終有凶。雖未必凶遂至，而既不警戒則放逸，逸則失道矣，失道者終於凶。蔣氏悌生曰：《易》為君子謀，不為小人謀。詳味此爻，若如《傳》義說，似為小人謀，恐只依卦辭“孚號有厲”之意。言雖是五陽決去，一陰尚存，為君子之計。苟或總論 徐氏幾曰：“夬”，決也。以盛進之五剛，決衰退之一柔，其勢若甚易。然而聖人不敢以易而忽之，故於《夬》之一卦，丁寧深切，所以周防戒備者，無所不至。龔氏煥曰：《夬》卦似《大壯》，故諸爻多與《大壯》相似，初之“壯于趾”，三之“壯于頄”之類是也。《夬》以五陽決一陰，其壯甚矣。聖人慮其夬決之過，故於爻皆致戒，而以陽居陽者為尤甚焉。陽之決陰，君子之去小人，亦貴乎中而已矣。

"The Collection of Sayings" cites Su Shi saying: "Without a cry" means not being on guard; if the yang force does not take precautions, the yin force will have an opportunity to act. "The Collection of Sayings" also cites Yang Jian saying: the yin lines have already been decisively removed, and the way of yang has already taken root, yet it is still necessary to remain respectful and cautious. If there is a moment of negligence, neither respect nor vigilance is shown, and no warning is given, then ultimately there will be misfortune. Misfortune may not come immediately, but since there is no alertness, there will be indulgence, and indulgence will lead to losing the right path. Those who lose the right path will eventually face misfortune. "The Collection of Sayings" also cites Jiang Tisheng saying: The Zhou Changes are for the benefit of the gentleman, not for the petty person. Carefully considering this line, if interpreted as in Yichuan's Commentary on the Changes and the Original Meaning, it seems to be planning for the petty person. Perhaps it is better to read it according to the hexagram statement "Trustworthy cry with danger." Although five yang lines have decisively removed the yin line, there is still one yin line remaining. This statement is for the benefit of the gentleman. The original text here is interrupted, and Jiang's statement only remains up to the words "gou he." "General Discussion" cites Xu Ji saying: "Guai" means to decide. Using five strong and advancing yang lines to decisively remove a declining yin line, the situation appears extremely easy; however, the sage does not dare to be careless because it is easy, so in the hexagram Guai, it repeatedly warns and speaks very earnestly. Every aspect of careful prevention and caution is mentioned. "General Discussion" also cites Gong Huan saying: The structure of the Guai hexagram is similar to the Dazhuang hexagram, so the statements of its lines are often similar to those of Dazhuang. The line "Strong at the toe" of the initial line and "Strong at the cheek" of the ninth line in the third position belong to this category. The Guai hexagram uses five yang lines to decisively remove one yin line, and the powerful momentum is already very strong. The sage fears that they may go too far in their decision, so each line is given a warning, and especially the lines where yang lines are in yang positions are warned more strictly. Yang removing yin is like the gentleman removing the petty person; both value the word "zhong" (moderation).

案 《夬》之與《壯》，前三爻全相類，是已。後三爻先儒未詳說，須知壯之當前者四也，夬之當前者五也，故《壯》四之“藩決”，即《夬》五之“夬夬”。若《壯》之六五，則壯已過，而非用壯之時。《夬》之九四，則夬未及，而亦未可為果決之事，故《壯》五之“喪羊”，即《夬》四之“牽羊”也。若《壯》上之“艱”，《夬》上之“號”，則戒之始終不忘危懼而已。《壯》不如《夬》之盛，故猶曰“不能遂”。《夬》則可以遂矣，然其危懼之心同也。

Li Guangdi remarked: The Gua of Gua and the Gua of Da Zhuang have the first three lines exactly the same, a point that previous scholars have already established. However, the latter three lines have not been carefully discussed by earlier Confucian scholars. To understand this, we should note that in the Gua of Da Zhuang, the line that is in conflict is the Nine in the Fourth, while in the Gua of Gua, the line that is in conflict is the Nine in the Fifth. Therefore, the line "Fan Jue" in the Nine in the Fourth of Da Zhuang corresponds exactly to the line "Gua Gua" in the Nine in the Fifth of Gua. As for the line "Sang Yang" in the Six in the Fifth of Da Zhuang, at that time the state of strength had already passed, and it was no longer the time to act with strength; whereas in the Gua of Gua, the line "Qian Yang" in the Nine in the Fourth refers to a time when the moment for decision had not yet arrived, and it was not appropriate to take decisive action. Looking further, the line "Jian" in the Upper Sixth of Da Zhuang and the line "Hao" in the Upper Sixth of Gua both serve as warnings to people not to forget danger and vigilance throughout the process. The momentum of Da Zhuang is not as strong as that of Gua, so it says "Bu Neng Sui" (cannot proceed); but by the time we reach Gua, it has already reached the point where one can proceed with one's aspirations, yet the same sense of danger and vigilance remains.

姤.乾上.巽下程傳 《姤序卦》：“夬，決也。決必有遇，故受之以姤。姤，遇也。”決，判也。物之決判則有遇合，本合則何遇，《姤》所以次《夬》也。為卦乾上巽下，以二體言之，風行天下，天之下者，萬物也，風之行無不經觸，乃遇之象，又一陰始生於下，陰與陽遇也，故為《姤》。

The hexagram Gou is depicted with the upper trigram Qian (Heaven) and the lower trigram Xun (Wind). Cheng Yi in his Yichuan Commentary on the Changes says: The "Sequence of Hexagrams" explains the hexagram Gou by stating: "Guai means to decide; after making a decision, there must be a meeting, hence the next hexagram is Gou. Gou means meeting." The term "decide" refers to distinguishing and separating; only when things are separated can they meet again. If they were already together, what meeting is there to speak of? Therefore, the hexagram Gou comes after Guai. In terms of the structure of the hexagram, the upper trigram is Qian and the lower trigram is Xun: from the perspective of the upper and lower trigrams, wind moves across the heavens, and all things under heaven are subject to the wind. The wind touches everything it passes over, which is the image of meeting. Moreover, a yin line has just emerged below, and yin begins to meet with yang, hence the name of the hexagram is Gou.

姤，女壯，勿用，取女。本義 “姤”，遇也，決盡則為純乾四月之卦。至《姤》然後一陰可見，而為五月之卦，以其本非所望，而卒然值之，如不期而遇者，故為遇。遇已非正，又一陰而遇五陽，則女德不貞而壯之甚也。取以自配，必害乎陽，故其象占如此。

The Hexagram Gou statement says: This woman is too strong, do not marry such a woman. Zhu Xi's "Benyi" says: "Gou" means meeting. When the yin line is completely removed, it becomes the pure yang Qian hexagram, which is the hexagram of the fourth month; it is only at the Gou hexagram that we again see a yin line, which is the hexagram of the fifth month. Since this yin line is not something people hope for, yet suddenly appears, it is called "meeting." The act of meeting itself is not in accordance with the right path, and even more so when a yin line meets five yang lines. This represents a woman whose virtue is not sincere and who is overly strong. To marry such a woman would certainly harm the yang. Therefore, the imagery and the divination statement of this hexagram are like this.

程傳 一陰始生，自是而長，漸以盛大，是女之將長壯也。陰長則陽消，“女壯”則男弱，故戒“勿用取”如是之女。“取女”者，欲其柔和順從以成家道。《姤》乃方進之陰，漸壯而敵陽者，是以不可取也。女漸壯，則失男女之正，家道敗矣。《姤》雖一陰甚微，然有漸壯之道，所以戒也。

Cheng Yi in his commentary Yichuan's Commentary on the Changes says: When a yin line first appears, it begins to grow and gradually becomes strong, just like a woman who is about to grow up and become strong. As yin grows, yang diminishes; when a woman becomes strong, a man becomes weak. Therefore, the hexagram statement warns against marrying such a woman. Marrying a wife is intended to have her gentle and obedient, so that she can complete the family's way. However, the yin in the hexagram Guo is rising and will gradually become strong and contend with yang, hence it is not advisable to marry. Once a woman becomes gradually strong, the proper distinction between men and women is lost, and the family's way is ruined. Although the hexagram Guo only has one yin line and its strength is extremely slight, it contains a trend of gradual growth and strength, so it is specially warned against.

集說 孔氏穎達曰：“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。敦氏雍曰：陽至四五而後言壯，《姤》一陰方長即為壯者，亦見君子小人之錆不同也。馮氏椅曰：古文《姤》作《遘》，遇也，亦婚媾也，以女遇男為象。王洙易改為今文為《姤》，《雜卦》猶是古文，鄭本同。

"The Collected Explanations" cites Kong Yingda's statement: "Gou" means meeting. This hexagram represents a yao of yin meeting five yao of yang, hence its name "Gou"; in human terms, it signifies a woman meeting five men, with the woman being extremely strong, thus warning that such a woman is too strong to be married. "The Collected Explanations" also cites Dun Yong's view: yang energy is generally considered strong only when it reaches the fourth and fifth lines. However, in the hexagram "Gou," a single yin yao is just beginning to grow and is called "strong," which shows that the situation between gentlemen and petty people is fundamentally different (the original text here reads "tang," which is likely a mistake). "The Collected Explanations" also cites Feng Yi's statement: in ancient texts, "Gou" was written as "Gou," meaning meeting, and also implying marriage. Wang Zhu changed it to the modern form "Gou," but the "Zacuotransmission" still uses the ancient form. Zheng Xuan's version is the same as the ancient form.

胡氏炳文曰：“女壯”諸家皆以為一陰有將盛之漸。《本義》以為一陰當正陽，已有 案 “女壯”之義，非以一陰始生於下為壯，亦非以一陰獨當五陽為壯。蓋卦以陰為主，陰而為主，即是壯也。

"The Collection of Commentaries" also cites Hu Bingwen's statement: discussing "Female Strength," all schools of thought agree that it refers to a single yin line containing a trend of impending strength. Zhu Xi's "Original Meaning" suggests that it refers to a single yin line directly opposing pure yang, already... the original text here is missing, and Hu's explanation is incomplete. Li Guangdi comments: the meaning of "Female Strength" is neither because a single yin line has just emerged from below that it is called strength, nor because a single yin line opposing five yang lines is called strength. In reality, this hexagram is dominated by yin lines. Since yin lines have become the main element of the hexagram, this itself constitutes strength.

初六，繫于金柅，貞吉，有攸往，見凶，羸豕孚蹢躅。本義 “柅”，所以止車，以金為之，其剛可知。一陰始生，靜正則吉，往進則凶。故以二義戒小人，使不害於君子，則有吉而無凶。然其勢不可止也，故以“羸豕”“蹢躅”曉君子，使深為之備雲。

The first line of the Gou hexagram says: "Being tied to a metal brake on a cart, maintaining uprightness brings good fortune; once one moves forward, one meets danger; a weak sow is indeed kicking about restlessly." Zhu Xi's "Ben Yi" explains that "chi" is a device used to stop the wheels, made of metal, showing how hard it is. When a single yin line first appears, maintaining uprightness brings good fortune, but advancing leads to danger. The sage uses these two meanings to warn the petty person, so that they do not hinder the superior person, thus bringing good fortune without danger. However, the growth of yin is ultimately unstoppable, so it also uses the metaphor of the weak sow kicking about restlessly to warn the superior person to be vigilant and take precautions early.

程傳 《姤》陰始生而將長之卦，一陰生，則長而漸盛，陰長則陽消，小人道長也，制之當於其微而未盛之時。柅止車之物，金為之，堅強之至也。止之以金柅，而又繫之，止之固也。固止使不得進，則陽剛貞正之道吉也。使之進往，則漸盛而害於陽，是見凶也。“羸豕孚蹢躅”，聖人重為之戒，言陰雖甚微，不可忽也。“豕”，陰躁之物，故以為況。羸弱之豕，雖未能強猛，然其中心在乎“蹢躅”。“蹢躅”，跳躑也。陰微而在下，可謂“羸”矣，然其中心常在乎消陽也，君子小人異道，小人雖微弱之時，未嘗無害君子之心。防於微，則無能為矣。

Cheng Yi in Yichuan's Commentary on the Changes says: The hexagram Gou represents the initial emergence of yin energy about to grow. When one yin line appears, it gradually increases in strength until it becomes dominant; as yin grows, yang diminishes, meaning the power of the petty person increases. To control it, one should act when it is still weak and not yet strong. "Ni" refers to a device used to stop a cart, made of metal and extremely hard; using a metal ni to stop it and fastening it securely shows a very firm stopping. By firmly stopping it and preventing it from moving forward, the path of yang righteousness brings good fortune; if it is allowed to proceed, it will gradually become strong and harm yang. This is called "seeing misfortune." As for "ling shi fu zhi zhu," it is a warning from the sage, emphasizing that even though yin energy is extremely weak, it should not be neglected. A pig is an animal with yin nature and prone to restlessness, so it is used as a metaphor; a thin sow, though not strong, constantly thinks about running around. "Zhi zhu" means to jump and move restlessly. Yin energy, though weak and in a lower position, can be described as "ling" (weak), yet it always harbors the thought of eliminating yang. The paths of the gentleman and the petty person are different; even when petty persons are weak, they may still have thoughts of harming the gentleman. Therefore, one should be vigilant and take precautions when they are still small, so they will have no power to do harm.

集說 邱氏富國曰：《姤》之所以為姤者在此一爻，一陰始生，非以“金柅”繫之，則柔道何所牽制而不敢進，繫之所以防之也。胡氏炳文曰：彖總一卦而言，則以一陰而當五陽，故於女為壯。爻指一畫而言，五陽之下，一陰甚微，故於豕為羸。壯可畏也，羸不可忽也。案 一陰窮於上，眾以為無凶矣。而曰終有凶，防其後之辭也。一陰伏於下，眾未覺其凶矣。而曰見凶，察於先之辭也。陰陽消息，循環無端。能察於先，即所以防其後，能防其後，即所以察於先也。

"The Collected Interpretations" cites Qiu Fuguo's view: The reason the hexagram "Gou" becomes "Gou" lies entirely in the line "Six at the Beginning." A single yin line has just emerged; if it is not restrained by "Jin Ni," the soft path would have nothing to restrain it and would not dare to advance. Restraining it is precisely to prevent it. "The Collected Interpretations" also cites Hu Bingwen's view: The "Tu Cí" discusses the whole hexagram, and since one yin line resists five yang lines, it is called "Zhuang" when it relates to a woman; the "Yao Cí" discusses the single line, and since this yin line is still weak among five yang lines, it is called "Ling" when it relates to a pig. The strong is indeed formidable, but the weak should not be neglected. Li Guangdi comments: In the hexagram "Guai," a single yin line is at the very top, and people think there will be no more misfortune, but the line statement says "eventually there is misfortune," which is a warning against future dangers; in the hexagram "Gou," a single yin line is hidden at the very bottom, and people have not yet realized its danger, but the line statement says "see misfortune," which is a prescient insight. The ebb and flow of yin and yang, their growth and decline, cycle endlessly without beginning or end: being able to foresee dangers in advance is the way to prevent future problems; being able to prevent future problems is also the way to foresee dangers in advance.

九二，包有魚，無咎，不利賓。本義 “魚”，陰物，二與初遇，為“包有魚”之象。然制之在己，故猶可以“無咎”。若不制而使遇於眾，則其為害廣矣。故其象占如此。

The line statement of the second line of the Gou hexagram says: There is a fish in the bundle, there will be no mistake, but it is not suitable for guests to also share in it. Zhu Xi's Benyi explains: Fish is a yin thing, and the nine in the second line meeting the initial six becomes the image of 'a fish in the bundle'. The authority to control it is in one's own hands, so there can still be no mistake; if it is not controlled and allowed to meet with many people, the harm will spread widely. Therefore, the imagery of this line and the divination statement are like this.

程傳 “姤”，遇也。二與初密比，相遇者也。在它卦則初正應於四，在《姤》則以遇為重。相遇之道，主於專一。二之剛中，遇固以誠。然初之陰柔，群陽在上，而又有所應者，其志所求也。陰柔之質，鮮克貞固。二之於初，難得其誠心矣。所遇不得其誠心，遇道之乖也。“包”者，苴裹也。“魚”，陰物之美者，陽之於陰，其所悅美，故取魚象。二於初，若能固畜之，如包苴之有魚，則於遇為“無咎”矣。“賓”，外來者也。“不利賓”，包苴之魚，豈能及賓，謂不可更及外人也。遇道當專一，二則雜矣。

Cheng Yi in Yichuan's Commentary on the Changes says: "Gou" means meeting. Nine in the Second is extremely close to the First Line, which is exactly a pair meeting. In other hexagrams, the First Line should correspond with Nine in the Fourth; but in the Gou hexagram, the emphasis is on meeting. The way of meeting values sincerity. Nine in the Second has the virtue of a yang yang in the center, so the meeting comes from sincere intent. However, the First Line is of yin and weakness, with a group of yang lines above it, and Nine in the Fourth is actually what it desires. Yin is weak and cannot be firm and steadfast. Nine in the Second cannot win the sincerity of the First Line. If the person being met does not respond with sincerity, then the way of meeting is wrong. "Bao" means to wrap with a grass bud, and "yu" is a delicacy among yin things. Yang finds yin desirable and beautiful, so the image of fish is used. If Nine in the Second can firmly keep the First Line, like a fish wrapped in a grass bud, then there would be no mistake in the meeting. "Bin" refers to a guest; saying "not favorable for the guest" means the fish in the grass bud is not enough to share with guests, implying that outsiders should not be allowed to share. The way of meeting should be exclusive, but here Nine in the Second has already mixed in something impure.

集說 陸氏希聲曰：不正之陰，與剛中之二相比，能包而有之，使其邪不及於外。李氏開曰：《剝》之“貫魚”，《姤》之“包有魚”，皆能制陰者也。胡氏炳文曰：“包”，如包苴之包，容之於內，而制之使不得逸於外也。何氏楷曰：“包”字與“繫豕”“包瓜”同意，古之小人所以亂天下者，往往君子激

"The Collection of Sayings" cites Lu Xisheng's view: an improper yin line is adjacent to the yang line in the second position, which is strong and central. The line in the second position can contain and absorb it, preventing its evil influence from spreading outward. "The Collection of Sayings" also cites Li Kai's view: the "passing through fish" in the "Breaking Up" hexagram and the "encompassing fish" in the "Meeting" hexagram both represent the ability to control yin lines. "The Collection of Sayings" also cites Hu Bingwen's view: "encompassing" is like the covering of a plant's bud, which contains it within and controls it so that it does not escape outside. "The Collection of Sayings" also cites He Kai's view: the character "包" (encompassing) has the same meaning as "tying up a pig" in the first line and "encompassing a melon" in the fifth line. In ancient times, small people were often able to disrupt the world because the virtuous ones provoked them... the original text here is missing, and He's explanation is incomplete.

案 制陰之義，不取諸九四之相應，而取諸九二之相比者，陰陽主卦，皆以近比者為親切，而處之又有中有不中焉。故《復》六四之“獨復”，亦不如六二“休復”之為美也。《夬》五近上，則有“莧陸”之嫌，《姤》二《比》初，獨不以陰邪為累乎。曰，夬之陰，其勢極矣。如病之既劇，如亂之已成，非有以除去之不可。《姤》則陰始生也，如病將發，如亂初萌，豫防而早冶之，則不至於盛長矣。觀乎“不利賓”之戒，未嘗不以陰邪之漸馴為諄諄也。《詩》云：敝笱在梁，其魚魴鰥，齊子歸止，其從如雲。是不能制之而使及賓之驗矣。

Li Guangdi remarked: The idea of subduing the yin is not taken from the nine in the fourth line which corresponds to the initial six, but from the nine in the second line which is adjacent to the initial six. This is because, in any hexagram where yin or yang is the main element, the closest adjacent relationship is most intimate. Moreover, the position is also distinguished between being central and not central. Therefore, in the hexagram of "Reversal," the line statement "solitary reversal" in the fourth line is not as good as "restoration" in the second line. Someone asked: In the hexagram of "Decision," the nine in the fifth line is close to the sixth line at the top, which leads to the suspicion of "Xian Lu." In the hexagram of "Meeting," the nine in the second line and the initial six in the hexagram of "Following" are adjacent to the yin line. Why are they not affected by the yin evil? The answer is: In the hexagram of "Decision," the yin line has reached its extreme, like a serious illness and chaos already formed, which must be removed. In the hexagram of "Meeting," the yin line is just beginning, like an illness about to occur and chaos just starting, so if we prevent it in advance and treat it early, it will not develop. Looking at the line statement "unfavorable for the guest," we can see that the sage repeatedly warns against the gradual growth of yin evil. The "Book of Songs · Qi Wind · Bi Guo" says: A broken fish net is placed on the fish weir, allowing the crucian carp and the male carp to come and go freely; the women of Qi have gone to marry, and their attendants are as numerous as clouds. This is a clear example of being unable to control, allowing the yin evil to spread to others.

九三，臀無膚，其行次且，厲，無大咎。本義 九三過剛不中，下不遇於初，上無應於上，居則不安，行則不進，故其象占如此。然既無所遇，則無陰邪之傷，故雖危“厲”而“無大咎”也。

The line statement of the third line of the Gou hexagram says: The buttocks have no flesh and skin, walking is difficult and progress is obstructed, there is danger, but it does not lead to great mistakes. Zhu Xi's Benyi says: The nine in the third line is overly strong and not in the center, it does not meet the six at the beginning below, nor does it have a corresponding line above. Sitting still is unstable, moving forward is difficult, hence the symbolic meaning and the line statement are like this. However, since it does not meet the yin and flexible, it will not be harmed by evil influences, so although there is danger, it does not lead to great calamity.

程傳 二與初既相遇，三說初而密比於二，非所安也。又為二所忌惡，其居不安，若臀之無膚也。處既不安，則當去之。而居《姤》之時，志求乎遇，一陰在下，是所欲也。故處雖不安，而“其行”則又“次且”也。“次且”，進難之狀，謂不能遽舍也。然三剛正而處巽，有不終迷之義，若知其不正而懷危懼，不敢妄動，則可以“無大咎”也。非義求遇，固已有咎矣。知危而止，則不至於大也。

Cheng Yi in Yichuan's Commentary on the Changes says: Nine in the Second has already met with Six at the Beginning, but Nine in the Third is fond of Six at the Beginning, and is closely above Nine in the Second. This position is inherently unstable; moreover, it is subject to suspicion and dislike from Nine in the Second, so he cannot rest in his place, like a buttock without skin. Since he is in an unstable position, he should leave; yet, being in the hexagram Guo, which is about meeting people, everyone is eager for meeting, and there is also a yao below, which is exactly what he desires. Therefore, although his position is unstable, he hesitates to move forward. "Ci qie" means difficulty in advancing, indicating that he is reluctant to let go immediately. However, Nine in the Third is yang and proper, and is in the body of Xun, implying that he will not be completely misled. If he understands that seeking meeting is not in accordance with the right way, and is cautious and does not act recklessly, he can avoid major mistakes. Seeking meeting in an improper way already brings blame; but if he recognizes the danger and stops in time, he will not cause greater problems.

集說 李氏簡曰：居則臀在下，故《困》初六言“臀”。行則臀在中，故《夬》、《姤》三四言“臀”。案 “臀無膚”之義，與《夬》四同，“其行次且”，志欲制陰也。非其位任，而欲制之，有危道焉，然於義則無咎。

"The Collection of Commentaries" cites Li Jian's explanation: when a person is sitting, the buttocks are at the lowest position, so the first line of the "Troubled" hexagram mentions "buttocks"; when a person is walking, the buttocks are in the middle of the body, so the third and fourth lines of the "Decisive" and "Meeting" hexagrams mention "buttocks." Li Guangdi comments: the meaning of "the buttocks have no skin" here is the same as the fourth line of the "Decisive" hexagram; "his movement is hesitant" refers to his intention to subdue the yin forces. Subduing yin is not the responsibility of this line, yet he wants to do it, which involves a path of danger; however, in terms of righteousness, he has no fault."

九四，包無魚，起凶。本義 初六正應，已遇於二，而不及於己，故其象占如此。程傳 “包”者，所裹畜也。“魚”，所美也。四與初為正應，當相遇者也。而初已遇於二矣，失其所遇，猶包之“無魚”，亡其所有也。四當姤遇之時，居上位而失其下，下之離，由己之失德也。四之失者，不中正也。以不中正而失其民，所以凶也。曰，韌之從二，以比近也，豈四之罪乎。曰，在四而言，義當有咎，不能保其下，由失道也，豈有上不失道而下離者乎。遇之道，君臣民主夫婦朋友皆在焉。四以下睽，故主民而言，為上而下離，必有凶變。起者，將生之謂，民心既離，難將作矣。

The fourth line of the Gou hexagram says: There is no fish in the bundle, which indicates a dangerous situation. Zhu Xi's Benyi explains: Initially, the line six was the proper corresponding line to nine four, but it had already met with nine two first, so nine four was left out. Therefore, the symbolic meaning and the divination statement are like this. Cheng Yi's Yichuan Commentary on the Changes says: "Bao" means to wrap and keep, and "yu" refers to the precious delicacy. Nine four and initial six are a proper corresponding pair, and they should meet. However, initial six has already met with nine two, so nine four loses the person it should meet, just like there is no fish in the bundle, meaning that the thing that belongs to it is lost. Nine four is at the time of meeting, but it is in a superior position and has lost the people below. The people below have dispersed because of its loss of virtue. What nine four has lost is precisely the improper and unrighteous. Losing the people's support through improper and unrighteousness leads to danger. Someone asks: initial six follows nine two because it is closer, is this not the fault of nine four? The answer is: From the perspective of nine four itself, according to reason, it should have a misfortune—because it cannot retain the people below. This is due to its loss of the Way. How could there be a superior position without losing the Way, yet the people below disperse? The principle of meeting includes the relationship between ruler and minister, people and ruler, husband and wife, friend and companion. Nine four is separated from the people below, so from the perspective of the people, when a superior is in position and the people below disperse, there must be a dangerous event. "Qi" means about to happen. When the people's hearts have already dispersed, calamity is about to occur.

集說 吳氏曰慎曰：九三以不遇陰而“無大咎”，上九以不遇陰而“無咎”，四則“包無魚起凶”，何也？蓋初六本其正應，當遇而不遇故也。案 四與初正應，當制陰之任者也。然不能制之而為“包無魚”之象，何也？曰：此與《夬》之九三同，當決陰制陰之任，而德非中正。故一則剛壯而懷慍怒，一則疾惡而胥絕遠，無包容之量，無制服之方故也。以是爻德，而適犯卦義取女之戒，則其起凶

"The Collection of Commentaries" cites Wu Yashen's explanation: Nine in the Third (nine three) avoids great misfortune because it does not meet a yin line, and Nine at the Top (nine upper) also avoids misfortune for the same reason. However, Nine in the Fourth (nine four) results in "enclosing without fish, leading to misfortune." Why is this so? Because initially, Six at the Beginning was the proper corresponding line for Nine in the Fourth, yet it did not meet. Li Guangdi comments: Nine in the Fourth and Six at the Beginning are the proper corresponding lines, and should have the responsibility of subduing the yin and soft. But it fails to subdue them, resulting in the image of "enclosing without fish." Why is this? The answer is similar to the case of Nine in the Third in the "Gua" hexagram. Both bear the responsibility of deciding against the yin and subduing the soft, yet their own virtue is not upright and balanced. One is strong and vigorous but harbors anger, the other detests evil and isolates it completely, lacking both the capacity to include and the method to subdue. With such yao virtue, and coinciding with the warning in the hexagram's meaning of "do not take a wife," the resulting danger... the original text here is missing, and the commentary is incomplete.

九五，以杞包瓜，含章，有隕自天。本義 “瓜”，陰物之在下者，甘美而善潰。“杞”，高大堅實之木也。五以陽剛中正主卦於上，而下防始生必潰之陰，其象如此。然陰陽迭勝，時運之常，若能含晦章美，靜以制之，則可以回造化矣。“有隕自天”，本無而倏有之象也。

The line statement of the ninth line of the fifth position in the Gou hexagram says: Using the branches and leaves of the杞 tree to wrap the gourd, containing the inner elegance, there will be something falling from the sky. Zhu Xi's "Benyi" says: The gourd is a plant growing below, a Yin thing, sweet but easily rotten; the杞 is a tall and firm tree. The ninth line at the fifth position, with its Yang strength and "zhongzheng" virtue, presides over the hexagram above, and looks down to guard against the newly arisen Yin energy that will inevitably rot. This is the symbolic meaning. However, Yin and Yang contend with each other, which is the normal state of the times; if he can contain the beautiful elegance and subdue it with a quiet attitude, he can reverse the workings of nature. "There is something falling from the sky" is the image of something that was originally absent but suddenly appears.

程傳 九五下亦無應，非有遇也。然得遇之道，故終必有遇。夫上下之遇，由相求也。杞高木而葉大，處高體大而可以包物者杞也。美實之在下者瓜也，美而居下者，側微之賢之象也。九五尊居君位，而下求賢才，以至高而求至下，猶以杞葉而包瓜，能自降屈如此。又其內蘊中正之德，充實章美。人君如是，則無有不遇所求者也。雖屈己求賢，若其德不正，賢者不屑也。故必含蓄章美，內積至誠，則“有隕自天”矣。猶言自天而降，言必得之也。自古人君至誠降屈，以中正之道，求天下之賢，未有不遇者也。高宗感於夢寐，文王遇於漁釣，皆由是道也。

Cheng Yi in Yichuan's Commentary on the Changes says: The fifth line does not have a corresponding line beneath it, so originally it is not considered to have a meeting. However, it follows the correct path of seeking a meeting, so ultimately it will certainly meet. The meeting between above and below depends on mutual seeking. The tree called Qi is tall and has broad leaves. A tree that is high in position and large in form, capable of enclosing things, is called Qi. The beautiful fruit grows at the lower part, which is the melon. Beauty that is in a low position represents the image of a virtuous person in a humble position. The fifth line holds the position of the ruler, yet it seeks out virtuous talents below. Using a high position to seek those at the very bottom is like using the leaves of the Qi tree to enclose a melon. It is able to lower itself in status in this way. Moreover, it contains the virtue of being upright and balanced in the middle. It is full and has cultural refinement. When a ruler behaves like this, there is no one he cannot meet. However, even if he lowers himself to seek talents, if his own virtue is not upright, the virtuous will not look upon him with favor. Therefore, one must keep the refined beauty within, and fill the heart with the utmost sincerity, so that "a falling star comes from the heavens," meaning that virtuous talents descend from the heavens, implying that one will certainly be able to obtain them. Since ancient times, kings who have been sincere and lowered themselves, using the path of being upright and balanced, have never failed to meet virtuous talents throughout the world. King Wu of Shang obtained Fu Yue through a dream, and King Wen of Zhou met Lü Shang by fishing by the Wei River. They all followed this path.

集說 胡氏炳文曰：“魚”與“瓜”皆陰物，二與初遇，故“包有魚”。五與初無相遇之道，猶以高大之杞，而包在地之瓜也。然瓜雖始生而必潰，九五陽剛中正，能含晦章美，靜以待之，是雖陰陽消長，時運之常，而造化未有不可回者，《姤》其將可轉而為《復》乎。

"Ji Shuo" cites Hu Bingwen's saying: fish and melons are yin things. Nine in the Second (nine two) meets Six at the Beginning, hence it is said "encompassing fish"; Nine in the Fifth does not meet Six at the Beginning, just as using a tall杞 tree to wrap a melon growing on the ground. Although the melon is just sprouting, it will eventually rot; Nine in the Fifth, being yang and upright, can contain beautiful virtue and remain quiet, waiting for it to decay naturally. Thus, the waxing and waning of yin and yang is the normal course of time, but the opportunity of creation and transformation cannot be reversed: the hexagram Guo might be able to turn into Fu.

俞氏琰曰：“含”即包之謂，其初含蓄不露。一旦瓜熟蒂脫，自杞墜地。故曰“含章”，“有隕自天”。林氏希元曰：“含章”不是全無所事，是用意周密，不動聲色，而自有以消患於方萌也。案 五為卦主，而與陰無比應，得卦“勿用取女”之義也。夫與陰雖無比應，而為卦主，則有制陰之任焉，故極言修德迴天之道。

"The Collection of Sayings" also cites Yu Yan's statement: "Contain" means to include, and at first it is concealed and not revealed; once the fruit is ripe and the stem has fallen, it naturally falls from the Chinese toon tree to the ground, so the line statement says "contain virtue" and also says "something falls from heaven." "The Collection of Sayings" also cites Lin Xiyuan's statement: "Contain virtue" does not mean doing nothing, but rather being careful and acting without showing emotion, thus naturally eliminating troubles at their very beginning. Li Guangdi comments: Nine in the Fifth is the main line of the hexagram, yet it is neither adjacent nor in correspondence with the yin line. This precisely matches the hexagram statement "do not take a wife." Although it has no corresponding relationship with the yin line, since it is the main line, it bears the responsibility of subduing the soft and weak. Therefore, "The Original Meaning" and "Cheng's Commentary" both strongly emphasize the principle of cultivating virtue to reverse the heavenly mandate.

上九，姤其角，吝，無咎。本義 “角”，剛乎上者也。上九以剛居上而無位，不得其遇，故其象占與九三類。程傳 至剛而在最上者角也。九以剛居上，故以“角”為象。人之相遇，由降屈以相從，和順以相接，故能合也。上九高亢而剛極，人誰與之，以此求遇，固可“吝”也。己則如是，人之遠之，非他人之罪也，由己致之，故無所歸“咎”。

The line statement of the Upper Nine in the Gou hexagram says: meeting at the horn, which is somewhat awkward, but without fault. Zhu Xi's Benyi says: the horn is the hardest and longest part at the top; the Upper Nine, being yang and occupying the highest position in the entire hexagram without a position, does not meet any suitable partner, so its symbolic representation and line statement are similar to that of the Nine in the Third. Cheng Yi's Yichuan Commentary on the Changes says: the hardest and longest part at the top is the horn; the Upper Nine, being yang at the top, takes the horn as its symbolic representation. When people meet, it is through lowering one's status to be submissive to others and being harmonious and gentle in interacting with others that they can get along. The Upper Nine is lofty and extremely strong, so who would be willing to approach him? If one goes about seeking meeting in this manner, it is natural to meet with awkwardness. Since one is in this state, others keeping their distance is not the fault of others, but entirely self-inflicted, so there is nowhere to blame.

集說 徐氏幾曰：上九處《姤》之窮，與初無遇，雖“吝”，然亦“無咎”，陰不必遇也。胡氏炳文曰：九三以剛居下卦之上，於初陰無所遇，故雖“厲”而“無大咎”。上九以剛居上卦之上，於初陰亦不得其遇，故雖“吝”而亦“無咎”，遇本非正，不遇不足為咎也。

"The 'Collected Sayings' cites Xu Ji's view: the line 'Nine at the Top' is in the extreme position of the 'Meeting' hexagram, and does not meet with the line 'Six at the Beginning'. Although this is difficult to bear, there is no fault—after all, yin is not something that must be met. 'Collected Sayings' also cites Hu Bingwen's view: 'Nine in the Third' is a yang line in the uppermost line of the lower trigram, and thus cannot meet with the yin line 'Six at the Beginning', so although there is danger, it does not lead to great fault. 'Nine at the Top' is a yang line in the uppermost line of the upper trigram, and thus cannot meet with the yin line 'Six at the Beginning' either. Therefore, although it is difficult to bear, there is no fault. The act of meeting itself is not in accordance with the right path, and not meeting is not considered a fault."

萃.兌上.坤下程傳 《萃序卦》：“姤者遇也，物相遇而後聚，故受之以萃。萃者，聚也。”物相會遇則成群，《萃》所以次《姤》也。為卦兌上坤下，澤上於地，水之聚也，故為《萃》，不言澤在地上而云澤上於地，則為方聚之義也。

The hexagram "Cui" is composed of the upper trigram Dui (Lake) and the lower trigram Kun (Earth). Cheng Yi in his commentary "Yichuan's Commentary on the Changes" says: "The 'Xu Guan Zhuan' explains the hexagram 'Cui' by stating: 'Gou means meeting; when things meet, they then gather, so the next hexagram is 'Cui'. Cui means gathering.' When all things meet and encounter each other, they form groups. Therefore, the hexagram 'Cui' comes after 'Gou'. In terms of the structure of the hexagram, the upper trigram is Dui and the lower trigram is Kun, representing water accumulating on the land, which is the gathering of water. Hence, the hexagram is named 'Cui'. The 'Daxiang' (Great Image) does not say 'water on the land' but 'water above the land', emphasizing the meaning of water gathering towards the land."

萃，亨，王假有廟，利見大人，亨，利貞，用大牲吉，利有攸往。本義 “萃”，聚也。坤順兌說，九五剛中而二應之，又為澤上於地，萬物萃聚之象，故為《萃》。亨字衍文。“王假有廟”，言王者可以至乎宗廟之中，王者卜祭之吉占也。祭義曰：“公假”於太廟是也，廟所以聚祖考之精神，又人必能聚己之精神，則可以至於廟而承祖考也。物既聚，則必“見大人”而後可以得“亨”。然又必利於止，所聚不正，則亦不能亨也。大牲必聚而後有。聚則可以有所往，皆占吉而有戒之辭。

The hexagram "Cui" states: "It is favorable to have a passage; the king comes personally to the ancestral temple, it is favorable to meet a great person, it is favorable to have a passage, it is favorable to maintain uprightness; using great sacrifices brings good fortune, it is favorable to go somewhere." Zhu Xi's "Ben Yi" says: "Cui" means gathering. The lower trigram is Kun, which is soft and yielding, and the upper trigram is Dui, which represents joy. The nine in the fifth position is yang and central, and the six in the second position corresponds with it. It is also like the accumulation of the marsh on the ground, which is the image of gathering all things. Therefore, the hexagram is called "Cui." The character "hen" below the hexagram name is an added character. "Wang jia you miao" means the king comes personally to the ancestral temple. This is the auspicious divination statement obtained by the king when consulting about worship. The "Ji Yi" says "gong jia yu tai miao," which is exactly the same usage. The ancestral temple is the place where the spirits of ancestors are gathered, and people must also be able to gather their own spirit in order to enter the temple to honor the ancestors. Once all things have been gathered, one must meet a great person, and only then can there be favorable passage. However, it is also favorable to maintain uprightness (the original text mistakenly writes "zhi" instead of "zheng"). If the gathering is not upright, it will also not lead to favorable passage. Great sacrifices must be carried out only after sufficient resources have been gathered. Once gathered, one can go somewhere. All these are auspicious divinations that also contain warnings.

程傳 王者萃聚天下之道，至於“有廟”極也，群生至眾也，而可一其歸仰，人心莫知其鄉也。而能致其誠敬，鬼神之不可度也。而能致其來格，天下萃合人心總攝眾志之道非一，其至大莫過於宗廟。故王者萃天下之道，至於“有廟”，則《萃》道之至也。

Cheng Yi in Yichuan's Commentary on the Changes says: The method by which a sovereign gathers the hearts of the people is to establish ancestral temples, which is the ultimate way. The number of people is vast, yet ancestral temples can bring them all to one place with unified hearts; the people's minds may be scattered and lost, yet ancestral temples can inspire sincerity and reverence; the spirits and deities are distant and hard to measure, yet ancestral temples can summon them to appear. There are many ways to gather the people's hearts and consolidate their wills, but none surpasses the ancestral temple. Therefore, the sovereign's method of gathering the people is to have ancestral temples, which is the ultimate expression of the hexagram of Congregation.

祭祀之報，本於人心。聖人制禮以成其德耳，故豺獺能祭，其性然也。萃下有亨字，羨文也，亨字自在下，與《渙》不同。《渙》則無言卦才，《萃》乃先言卦義，彖辭甚明，天下之聚，必得大人以治之。人聚則亂，物聚則爭，事聚則紊，非大人治之，則萃所以致爭亂也。萃以不正，則人聚為苟合，財聚為悖入，安得亨乎，故“利貞”。

Worship is used to express gratitude to the source, and the root of this lies in the human heart. The sages established rituals, merely to fully realize this heart as virtue. Therefore, animals like jackals and otters also display their catches as if offering worship, which is due to their innate nature. The character "亨" added below the "萃" is an extra character; the true "亨" has its own proper place later on, which is different from the "涣" hexagram. The "涣" hexagram does not first explain the hexagram before discussing its meaning, but the "萃" hexagram first explains the meaning before the hexagram. The "彖辞" clearly states: when people gather together, there must be a great person to govern. When people gather, they tend to become disorderly; when things gather, they tend to compete; when affairs gather, they tend to become confused. Without a great person to govern, gathering becomes the cause of disputes and chaos. If gathering is not done in accordance with the right way, people gathering becomes mere collusion, wealth gathering becomes unjust gains, how can there be smoothness and success? Therefore, the hexagram statement says "favorable to uprightness."

《萃》者豐厚之時也，其用宜稱，故“用大牲吉”。事莫重於祭，故以祭享而言。上交鬼神，下接民物，百用莫不皆然。當萃之時，而交物以厚，則是享豐富之吉也，天下莫不同其富樂矣。若時之厚，而交物以薄，乃不享其豐美，天下莫之與而悔吝生矣。蓋隨時之宜，順理而行，故《彖》云“順天命也”。夫不能有為者，力之不足也，當萃之時，故“利有攸往”。大凡興工立事，貴得可為之時，萃而後用，是動而有裕，天理然也。

The hexagram "Cui" refers to a time when resources are abundant, and expenditures should be commensurate with this abundance, hence the saying "Using great sacrifices is auspicious." No human activity is more significant than worship, so sacrifices are used as an example. Upwardly, it connects with spirits and ancestors; downwardly, it welcomes the people and all things. All forms of expenditure follow this principle. At the time of gathering and abundance, being generous in dealing with others leads to the auspiciousness of enjoying abundance, and all under heaven share in the prosperity and happiness. If, however, the times are abundant yet one is stingy in dealing with others, it is refusing to enjoy this abundance, and all people will not come close, giving rise to regret and shame. In summary, one must consider whether the time is appropriate and act in accordance with the principles, hence the "Commentary on the Judgment" says "It follows the mandate of Heaven." Any endeavor that fails is due to insufficient strength; at the time of gathering, strength is sufficient, hence "It is advantageous to go on." Generally, when initiating projects or establishing undertakings, the most important thing is to seize the right opportunity for action. First accumulate, then act, and when you act, you will have ample resources. This is the natural way.

集說 程子曰：《萃》、《渙》皆立廟，因其精神之萃，而形於此，為其渙散，故立此以收之。項氏安世曰：卦名下元無亨字，獨王肅本有，王弼遂用其說，孔子彖辭初不及此字。趙氏汝騰曰：陽居五而五陰從之為《比》，陽居五與四而四陰從之為《萃》，二卦相似，然《比》者眾陰始附之初，聖人作而萬物睹之時也。《萃》者二陽相比，群陰萃而歸之，君臣同德，萬物盛多之時也。

"The Collection of Sayings" cites Cheng Yi's explanation: The "Cui" hexagram and the "Huan" hexagram both discuss the establishment of ancestral temples. "Cui" is because human spirit gathers together, and this is reflected in the ancestral temple; "Huan" is because human hearts are scattered, so the ancestral temple is used to gather them back. "The Collection of Sayings" also cites Xiang Anshi's statement: originally, the name of the hexagram did not include the character "Heng," only the Wang Su edition had it, and Wang Bi adopted this view. Confucius's "Tao Ci" did not mention this character at all. "The Collection of Sayings" also cites Zhao Ruting's statement: a yang line in the fifth position with five yin lines following it is the "Bi" hexagram; a yang line in the fifth position and a yang line in the fourth position with four yin lines following them is the "Cui" hexagram. The structures of these two hexagrams are similar, but "Bi" represents the beginning when many yin lines start to follow, which is the time when the sage arises and all things look up to him; "Cui" represents two yang lines being adjacent, with many yin lines gathering and following, which is the time when the ruler and ministers share the same virtue and all things flourish in abundance.

何氏楷曰：“用大牲吉”，承“王假有廟”言，“利有攸往”，承“科見大人”言。案 以《彖傳》觀之，“利見人人亨利貞”為一事無疑。“王假有廟”者，神人之聚也。“利見大人”者，上下之聚也。“用大牲吉”。廣言群祀，由假廟而推之，皆所以聚於神也。“利有攸往”，廣言所行，由見大人而推之，皆所以聚於人也。

"The Collection of Sayings" also cites He Kai's statement: "Using great sacrifices is auspicious" follows "The king comes to the temple," and "It is advantageous to go somewhere" follows "It is advantageous to see the great man" (the original text mistakenly writes "li" as "ke"). Li Guangdi comments: According to the Commentary on the Judgment, "It is advantageous to see the great man, prosperity, and advantageous to maintain uprightness" refers to one single matter, and there is no doubt about this (the original text mistakenly writes "great man" as "every person"). "The king comes to the temple" discusses the gathering of the divine and human; "It is advantageous to see the great man" discusses the gathering of the superior and the inferior. "Using great sacrifices is auspicious" extends the discussion to various sacrificial rites, deriving from personally visiting the ancestral temple step by step, all belonging to the gathering with the divine. "It is advantageous to go somewhere" extends the discussion to various actions, deriving from seeing the great man step by step, all belonging to the gathering with people."

初六，有孚不終，乃亂乃萃，若號，一握為笑，勿恤往無咎。本義 初六上應九四，而隔於二陰，當萃之時，不能自守，是“有孚”而“不終”，志亂而妄聚也。若呼號正應，則眾以為笑。但“勿恤”而往從正應，則“無咎”矣。戒占者當如是也。

The first line of the Cui hexagram says: Although one has sincerity, it is not sustained to the end, thus causing confusion and disorder in the mind, and haphazard gatherings; once one calls out, laughter follows immediately; there is no need to worry, for going forward will not result in error. Zhu Xi's "Ben Yi" states: The first line is in correspondence with the fourth line above, but there are two yin lines in between. At the time of gathering, it cannot maintain itself, which is the case of having sincerity but not being able to maintain it to the end, leading to confusion and disorder. If it calls out to the proper corresponding ninth line, the people will mock it; but if it does not pay attention to these and proceeds to follow the proper correspondence, there will be no error. This is a warning to those who divinate to act in this manner.

程傳 初與四為正應，本“有孚”以相從者也。然當《萃》時，三陰聚處，柔無守正之節。若舍正應而從其類，乃“有孚”而“不終”也，“乃亂”，惑亂其心也。“乃萃”。與其同類聚也。初若守正不從，號呼以求正應，則一握笑之矣。“一握”，俗語一團也，謂眾以為笑也。若能“勿恤”而往從剛陽之正應，則無過咎。不然，則入小人之群矣。

Cheng Yi in Yichuan's Commentary on the Changes says: The line 'Initial Six' and 'Nine in the Fourth' are a pair that correspond properly. They should follow each other with sincerity. However, at the time of gathering, the three yin lines in the lower trigram are all together, and the weak and flexible lines lack the virtue of uprightness. If it abandons its proper correspondence and follows its own kind, then it has sincerity but cannot have a proper conclusion. 'Nai luàn' means its mind is confused and disturbed; 'Nai cuì' means it gathers with its own kind. If 'Initial Six' can remain upright and not follow its own kind, but instead call out to seek the proper correspondence, it will be laughed at by the crowd. 'Yi wo' is a common expression for 'yī tuán', meaning the crowd takes it as a laughingstock. If it does not pay attention and goes to follow the upright yang line, there will be no fault; otherwise, it will fall into the company of petty people.

集說 胡氏瑗曰：“號”，謂號咷也。萃聚之世，必上下相求和會，然後必有所濟，故始有號咷之怨，終得與四萃聚而有歡笑也。王氏宗傳曰：初之於四，相信之志，疑亂而不一也。然居萃之時，上下相求。若號焉，四必說而應之，則一握之頃，變號咷而為笑樂矣，謂得其所萃也。故戒之曰“勿恤”，又勉之曰“往無咎”。

"The 'Collected Sayings' cites Hu Yuan's explanation: '号' means wailing and crying out in grief. In a time of gathering, there must be mutual seeking between above and below, and harmony between them, so that things can be accomplished. Therefore, the initial state of Chiu Liu begins with wailing and sorrow, but in the end it can unite with Jiushier and achieve joy. 'Collected Sayings' also cites Wang Zongping's explanation: the mutual trust between Chiu Liu and Jiushier is disturbed by doubt and not focused. However, in a time of gathering, above and below naturally seek each other. Once Chiu Liu calls out, Jiushier will surely respond joyfully. Thus, in just a handshake, wailing turns into laughter, meaning it has found the right object to gather with. Therefore, the line statement warns it 'do not worry' and encourages it 'to go without blame.'"

姚氏舜牧曰：初四相應，此心本自相孚。但孚須有終為善，如“有孚”而“不終”，則“乃亂”而“乃萃”矣，萃其可亂乎哉。若念有孚之當終，而呼號以往從之，則正應可合，而無妄萃之咎矣。錢氏志立曰：《萃》與《比》同，所異者多九四一陽耳。《比》初無應，曰，“有孚”者，一於五也。《萃》初與四應，曰“有孚不終”者，有二陽焉，“不終”於四也。及此時而號以求萃，可以破涕為笑，《同人》“先號咷而後笑”者是也。

"The Collection of Sayings" also cites Yao Shunmu's view: Initially, the line six at the beginning corresponds with the line nine in the fourth. The hearts of the two sides are originally trustworthy, but sincerity must be maintained until the end to be considered good. If there is sincerity but it is not maintained, then it would lead to disorder and gathering—how can gathering be done in a disorderly way? If line six can remember that sincerity should have a conclusion, and thus call out to follow line nine in the fourth, then the correct alignment can be achieved, and there would be no mistake of disorderly gathering. "The Collection of Sayings" also cites Qian Zhili's view: The hexagram "Cui" is similar to the hexagram "Bi," the only difference being that the hexagram "Cui" has an additional yang line at the fourth position. In the hexagram "Bi," line six at the beginning does not correspond with any line, so it says "there is sincerity," meaning it solely follows line nine in the fifth. In the hexagram "Cui," line six at the beginning corresponds with line nine in the fourth, yet it says "there is sincerity but it is not maintained," because there are two yang lines in the hexagram, and the sincerity toward line nine in the fourth is not maintained. At this time, if one calls out to gather, it can turn from crying to laughing. The line nine in the fifth of the hexagram "Tongren" says "first crying and weeping, then laughing," which is exactly this situation."

案 胡氏王氏姚氏錢氏諸說，皆於文義甚合，蓋《易》中“號”“笑”二字每每相對也。兩“乃”字不同，上“乃”字，虛字也；下“乃”字，猶汝也。正如《書》“而康而色”，上而字，虛字也，下而字，猶汝也。言“有孚不終”，則必亂汝之所萃也。其所以亂之故，則錢氏得之矣。“握”者，手所執持以轉移之機也。言能至誠迫切，則一轉移之間，必有和合之喜，故曰“若號，一據為笑”。

Li Guangdi remarked: The interpretations by Hu Yuan, Wang Zongchuan, Yao Shunmu, and Qian Zhili all closely match the meaning of the text, because in the Zhou Yi, the words "hao" and "xiao" are often used in parallel. In the line statements, the two instances of "nei" are used differently: the first "nei" is a particle, while the second "nei" is equivalent to "you." This is similar to the Shang Shu Hongfan, which says "er kang er se," where the first "er" is a particle and the second "er" is equivalent to "you." The entire sentence means: if sincerity is not maintained, it will certainly disrupt the things you are trying to gather. As for the reason for the disruption, Qian Zhili has already explained it. "Wo" refers to a joint that can be held in the hand and turned easily; this means that when a person is truly sincere and earnest, there will certainly be joyous harmony with a single turn of the hand. Therefore, it is said, "If you call out, a single turn of the hand will bring a smile" (the original text mistakenly writes "ju" instead of "wo").

六二，引吉，無咎，孚乃利用禴。本義 二應五而雜於二陰之間，必牽引以萃，乃“吉”而“無咎”。又二中正柔順，虛中以上應。九五剛健中正，誠實而下交，故卜祭者有其孚誠，則雖薄物亦可以祭矣。程傳 初陰柔，又非中正，恐不能終其孚，故因其才而為之戒。二雖陰柔而得中正，

The Line Statement of the Sixth Line of the second position in the "Cui" hexagram says: If one is drawn upward and approaches, it is auspicious and without fault; as long as one's heart is sincere, even a simple and humble sacrifice is appropriate. Zhu Xi's "Benyi" says: The Sixth Line is in correspondence with the Ninth Line of the fifth position, but is sandwiched between two yin lines, so it must be drawn by someone to reach the Ninth Line, thus being auspicious and without fault. Moreover, the Sixth Line is gentle and "zhongzheng" (upright and centered), using a quiet and empty center to respond upward; the Ninth Line is strong and "zhongzheng", using a sincere heart to respond downward. Therefore, those who divinate about sacrifices, as long as they have this sincerity, even simple and humble offerings can be used for sacrifice. Cheng Yi's "Yichuan Commentary on the Changes" says: The First Six is yin and flexible, and also not zhongzheng, so it is feared that it cannot maintain sincerity to the end, so it is necessary to warn it according to its quality; the Sixth Line, although yin and flexible, is in the center and upright, ... the original text here is missing, and this section of the "Cheng Transmission" is incomplete.

集說 胡氏瑗曰：君子之進，不可自媒。以苟媚其君，而幸其時之寵榮也。是故君子進用，必須有道。六二以陰居陰，履得其中，又上應九五中正之君，必待其君援引於己，然後往之，此所以得“吉”而“無咎”也。“孚”，信也。“禴”，薄祭也。君子之進，必在乎誠信相交，心志相接。當萃聚之時，誠信既著，心志既通，則可以不煩外飾，其道得行矣。孚信中立，則雖禴之薄祭，亦可通於神明也。

The "Collected Sayings" cites Hu Yuan's view: A gentleman seeking advancement cannot rely on himself to act as his own matchmaker, using hasty and flattery towards the sovereign to侥幸 gain temporary favor. Therefore, a gentleman's advancement must follow the right path. The line six in the second, being a yao of yin in a yin position, is in the middle and proper place, and it corresponds upward with the nine in the fifth, the upright and correct sovereign. It must wait for the sovereign to actively recommend it before proceeding, which is why it achieves good fortune without fault. "Fu" means sincerity, and "yue" refers to a simple sacrifice. A gentleman seeking advancement relies crucially on sincerity in his interactions and harmony of heart and will. When the proper time comes, sincerity is already evident, and the heart and will are already aligned, so there is no need for external embellishments; the way of the gentleman naturally becomes effective. Sincerity established in the heart means that even a simple sacrifice like "yue" can communicate with the divine.

張子曰：能自持不變，引而後往，“吉”乃“無咎”。凡言“利用禴”，皆誠素著自於幽明之際。王氏宗傳曰：彖以“用大牲”為“吉”，而六二以“用禴”為利，何也？備物者，王者所以隨其時。“有孚”者，人臣所以通乎上。

"The 'Collected Sayings' also quotes Zhang Zai's statement: to remain steadfast without change, and only then to move when drawn, is what brings good fortune without fault. Whenever the phrase 'using a simple sacrifice' appears, it refers to sincerity already manifesting in both the hidden and the manifest realms. 'The Collected Sayings' also quotes Wang Zongcheng's explanation: the hexagram statement takes 'using a great sacrifice' as auspicious, but the second line takes 'using a simple sacrifice' as beneficial. Why is this so? Preparing a lavish sacrifice is the way for a ruler to conform to the circumstances of the time; maintaining sincerity is the means for a minister to communicate with the sovereign."

案 彖言“利見大人”，九五者卦之大人也。六二應之，得見大人之義矣。然見大人者，聚必以正，故必，待其引而從之，乃”吉”而“無咎”。蓋聚而不正，則不亨也。“孚乃利用禴”者，言相聚之道，以誠為本，苟有明信，雖用禴可祭矣，況大牲乎，亦根卦義而反其辭也。《易》曰：可用汲，王明並受其福。《傳》曰：在下位，不援上。此引字是汲引之引，非援引之引。

Li Guangdi remarked: The "Tong Ci" says "It is advantageous to see a great man," and nine in the fifth line is the great man in the hexagram. Six in the second line corresponds with it, which exactly fits the meaning of seeing a great man. However, when seeing a great man, gathering must follow the correct path, so one must wait for nine in the fifth line to lead and follow accordingly to be auspicious without fault. If the gathering is not proper, it cannot be smooth. As for "Fa nai li yong yue," it refers to the way of mutual gathering based on sincerity: as long as there is clear trust, even a simple sacrifice like yue can be used for worship, let alone great sacrifices. This is saying the opposite in accordance with the meaning of the hexagram. The third line of the "Well" hexagram in the "Zhou Yi" says "It can be drawn up, the king's wisdom receives its blessing," and the "Zhongyong" says "Those in lower positions do not support above." The "yin" in this line refers to drawing up and promoting, not supporting and advancing.

六三，萃如嗟如，無攸利，往無咎，小吝。本義 六三陰柔，不中不正，上無應與，欲求萃於近而不得，故“嗟如”而無所利。唯往從於上，可以“無咎”。然不得其萃，困然後往，復得陰極無位之爻，亦小可羞矣。戒占者當近舍不正之強援，而遠結正應之窮交，則“無咎”也。

The Line Statement of the sixth line in the third position of the Hexagram "Cui" says: One wishes to gather but can only sigh, gaining nothing; going forward would not result in fault, but it is somewhat humiliating. Zhu Xi's "Ben Yi" explains: The sixth line is a yin and flexible line, neither in the center nor in the proper position, and there is no corresponding line above it. It wishes to seek gathering nearby but cannot reach it, thus only sighing and gaining nothing. It can only go forward to follow the sixth line at the top, thus avoiding fault; however, after failing to gather and being in a desperate situation, it moves, and the one it relies on is a yin line that has reached its extreme and is without rank, hence somewhat shameful. This is a warning to those divining: One should abandon the nearby, improper support and instead combine with the distant, corresponding but desperate connection, thus avoiding fault.

程傳 二陰柔不中正之人也，求萃於人，而人莫與，求四則非其正應，又非其類，是以不正為四所棄也。與二則二自以中正應五，是以不正為二所不與也。故欲“萃如”，則為人棄絕而“嗟如”，不獲萃而嗟恨也。上下皆不與，無所利也。唯往而從上六，則得其萃，為“無咎”也。三與上雖非陰陽正應，然萃之時，以類相從，皆以柔居一體之上，又皆無與，居相應之地，上覆處說順之極，故得其萃而“無咎”也。易道變動無常，在人識之，然而小吝，何也？三始求萃於四與二，不獲而後往從上六。人之動為如此，雖得所求，亦可小羞吝也。

Cheng Yi in Yichuan's Commentary on the Changes says: Six in the Third is a yin and flexible person who is neither central nor upright. It seeks to gather others, but they do not wish to associate with it. It tries to approach Nine in the Fourth, but Nine in the Fourth is not its proper corresponding line and is not of the same type, so it is considered not upright and is rejected. It also tries to approach Six in the Second, but Six in the Second has its own central and upright virtue to respond to Nine in the Fifth, so it also considers Six in the Third not upright and does not wish to associate with it. Therefore, it seeks to gather, but is instead rejected by others and can only sigh in disappointment. Since it cannot gather, it feels resentment. Neither above nor below wishes to associate with it, so it naturally brings no benefit. It can only go to follow Six at the Top to obtain what it seeks without fault. Although Six in the Third and Six at the Top are not in the proper yin-yang correspondence, they can associate according to their kind during gathering. Both lines are yin and flexible in the position of the first line, and neither has an associate. Moreover, they are in corresponding positions. Six at the Top is also at the extreme of joy and flexibility, so Six in the Third can obtain what it seeks without fault. The Way of the Zhou Changes is ever-changing and depends on people to understand it. If that is the case, why is it said to be 'a small hardship'? Because Six in the Third first seeks to associate with Nine in the Fourth and Six in the Second, and only turns to follow Six at the Top after failing. Human actions reach this point, and even if they obtain what they seek, it is considered somewhat shameful and regrettable.

集說 吳氏澄曰：與二陰萃於下，而上無應，故嗟嘆不得志。雖無應而比近九四之 俞氏琰曰：《萃》之時“利見大人”，三與五非應非比，而不得其萃，未免有嗟嘆之聲，則“無攸利”矣。既曰“無攸利”，又曰“往無咎”，三與四比，則其往也。舍四可乎，三之從四，四亦巽而受之，故“無咎”。第無正應，而近比於四，所聚非正，有此小疵耳。

"The Collection of Sayings" cites Wu Cheng's explanation: Six in the Third, together with the other two yao of the yin type, are gathered in the lower trigram, but there is no corresponding yao above, so it laments its own lack of success; although there is no proper correspondence, it is close to Nine in the Fourth... The original text here is missing some characters, and Wu's explanation is incomplete. "The Collection of Sayings" also cites Yu Yan's explanation: At this time, the hexagram "Cui" emphasizes "it is advantageous to see a great man." Six in the Third and Nine in the Fifth are neither corresponding nor adjacent, so they cannot gather to that place, and thus inevitably emit a lament. Therefore, it is "not advantageous to do anything." Although it says "not advantageous to do anything," it also says "going without blame," because Six in the Third is close to Nine in the Fourth. If it wants to go, without going to Nine in the Fourth, where else can it go? Six in the Third follows Nine in the Fourth, and Nine in the Fourth also accepts it obediently, so there is no blame. However, since it does not have a proper correspondence and instead closely attaches to Nine in the Fourth, the object it gathers is not proper, so this is the only minor flaw."

案 以《象傳》觀之，吳氏俞氏之說是也。易例三四隔體，無相從之，義，然亦有以時義而相從者，《隨》三之“係丈夫”，及此爻是也。其不正而亦以時義相從者，《豫》三《咸》三是也。皆因九四有主卦之義者故然。

Li Guangdi remarked: According to the Image Commentary, the views of Wu Cheng and Yu Yan are correct. In general, in The Zhou Changes, the third line and the fourth line belong to the upper and lower parts respectively, separated by the main body of the hexagram, and there is no inherent principle of following each other. However, there are cases where they follow each other due to the meaning of the situation. For example, the line six in the third position of the hexagram Following says "attached to a husband," and the line of the hexagram Accumulating also belongs to this category. Among these, those where the position is not correct but still follow the meaning of the time include the line six in the third position of the hexagram Joy and the line nine in the third position of the hexagram Attraction. These are all because the line nine in the fourth position of each hexagram has the meaning of governing the entire hexagram.

九四，大吉，無咎。本義 上比九五，下比眾陰，得其萃矣。然以陽居陰不正，故戒占者必“大吉”，然後得“無咎”也。程傳 四當《萃》之時，上比九五之君，得君臣之聚也。下比下體群陰，得下民之聚也：得上下之聚，可謂善矣。然四以陽居陰，非正也。雖得上下之聚，必得“大吉”，然後為“無咎”也。“大”為周遍之義，無所不周，然後為大，無所不正，則為“大吉”，“大吉”則“無咎”也。夫上下之聚，固有不由正道而得者，非理枉道而得君者，自古多矣。非理枉道而得民者，蓋亦有焉：如齊之陳恆，魯之季氏是也。然得為“大吉”乎，得為“無咎”乎，故九四必能“大吉”，然後為“無咎”也。

The line statement for the fourth line of the Qie hexagram says: Great good fortune, there is no fault. Zhu Xi's Benyi says: The fourth line is adjacent to the fifth line above and adjacent to the multitude of yin lines below, so it can be considered as gathering many. However, since it is a yang line in a yin position, it is not properly placed, so it warns those who divinate: one must achieve great good fortune before there can be no fault. Cheng Yi's Yichuan Commentary on the Changes says: The fourth line is in the time of gathering. It is adjacent to the fifth line, the sovereign, above, thus achieving the union of sovereign and minister; and it is adjacent to the multitude of yin lines in the lower trigram below, thus achieving the union of the people. Having achieved union above and below, it can be said to be good. However, the fourth line is a yang line in a yin position, thus not properly placed. Although it has achieved the union above and below, it must achieve great good fortune before it can be considered without fault. "Great" means comprehensive: only when nothing is left out can it be called great. Only when nothing is wrong can it be called great good fortune. Only when great good fortune is achieved can there be no fault. The union above and below originally may be obtained without following the correct path: there have been many cases throughout history where people gained the sovereign's trust without proper conduct, and also many cases where people gained the people's support without proper conduct, such as Chen Heng of the State of Qi and Ji Shi of the State of Lu. But can such cases be called great good fortune? Can they be considered without fault? Therefore, the fourth line must truly achieve great good fortune before it can be considered without fault.

集說 房氏喬曰：“大吉”謂匪躬盡瘁，始終無玷，可免專民之咎，有謂立大功可免咎者非也。項氏安世曰：無尊位而得眾心，故必“大吉”而後可以“無咎”。如《益》之初九，在下位而任厚事，亦必“元吉”而後可以“無咎”也。胡氏炳文曰：《比》卦五陰，皆比五之一陽，《萃》四陰，皆聚歸五與四之二陽。五日“萃有位”，以見四之萃非有位也。無尊位而得眾心，非“大吉”安能“無咎”。

"The Collective Commentary" cites Fang Qiao's statement: the so-called "great good fortune" refers to not considering one's own interests and exerting one's utmost effort, remaining without any blemish from beginning to end, thus avoiding the crime of overstepping the people's authority. Some people say that great achievements can exempt one from blame, but that is incorrect. "The Collective Commentary" also cites Xiang Anshi's statement: since nine four does not hold a position of honor yet has gained the hearts of the people, it must achieve great good fortune before it can be without fault. It is similar to the first line of the "Benefit" hexagram, where someone is in a low position yet bears a great responsibility; it must also achieve "great good fortune" before it can be without fault. "The Collective Commentary" also cites Hu Bingwen's statement: the five yin lines of the "Following" hexagram all closely follow the single yang line nine five; the four yin lines of the "Cessation" hexagram all gather around the two yang lines nine five and nine four. The line statement of nine five says "cessation has a position," clearly showing that the gathering of nine four does not have that position. Without a position of honor yet having gained the hearts of the people, how can one avoid fault without achieving great good fortune?

九五，萃有位，無咎，匪孚，元永貞，悔亡。本義 九五剛陽中正，當《萃》之時而居尊，固“無咎”矣。若有末信，則亦修其“元永貞”之德而“晦亡”矣。戒占者當如是也。

The Line Statement of the Fifth Line of the卦 Cui (Gathering) says: gathering the world and occupying the proper position, there is no fault; if there are still people who do not believe, then cultivate the virtue of original goodness, constancy, and firmness, and regret will vanish. Zhu Xi's "Ben Yi" says: the Nine in the Fifth is yang and strong, "zhongzheng" (upright and central), at the proper time for gathering and occupying the exalted position, originally there is no fault; if there are still people who do not believe (the original text "wei" was mistakenly written as "mo"), then cultivate his virtue of "yuan yong zhen" (original goodness, constancy, and firmness), and regret will vanish (the original text "hui" was mistakenly written as "hui"). This is a warning to those who divinate to act in this way.

程傳 九五居天下之尊，萃天下之眾，而君臨之，當正其位，修其德，以陽剛居尊位稱其“位”矣。為有其位矣，得中正之道，無過“咎”也。如是而有不信而未歸者，則當自反以修其“元永貞”之德，則無思不服，而“悔亡”矣。“元永貞”者，君之德，民所歸也。故比天下之道，與萃天下之道，皆在此三者。

Cheng Yi in Yichuan's Commentary on the Changes says: The Nine in the Fifth occupies the highest position in the world, gathering the people of the world and ruling over them. He should maintain the correct position and cultivate his virtue. A yang line in a noble position is appropriate for the term 'position'; once he has this position, if he can act with the principle of the mean and correctness, there will be no mistakes. If even so there are still those who do not believe or come to submit, he should examine himself, cultivate his virtue of 'original, enduring, and sincere'. Then the people will have no doubts, and regret will vanish. The 'original, enduring, and sincere' refers to the virtue of a ruler, which is also what the people look up to. Therefore, the methods of drawing close to the people and gathering them all are no different from these three aspects.

王者既有其位，又有其德，中正無過咎，而天下尚有未信服歸附者。蓋其道未光大也，“元永貞”之道未至也，在修德以來之。如苗民逆命，帝乃誕敷文德，舜德非不至也。蓋有遠近昏明之異，故其歸有先後。既有未歸，則當修德也。所謂德，“元永貞”之道也。“元”，首也，長也。為君德首出庶物君長群生，有尊大之義焉，有主統之義焉。而又恆永貞固，則通於神明，光

The king already holds the position and possesses the virtue. He is upright and without fault, yet there are still people who do not believe in him and do not come to submit. This is because his way is not yet fully enlightened, and the way of "Yuan Yongzhen" has not yet reached its ultimate state. The solution lies in cultivating virtue to attract them. For example, the Sanmiao people disobeyed orders, so Shun widely practiced cultural virtue. It was not that Shun's virtue was insufficient, but rather that there are differences in the distance and clarity of the people in the world, so their submission comes at different times. If there are still those who have not submitted, then he should continue to cultivate virtue. What is called virtue is the way of "Yuan Yongzhen." "Yuan" means the beginning and the leader; as the virtue of a ruler, it contains the meaning of being the first among all things and the leader of all beings, implying respect and grandeur, as well as the meaning of being the master and the leader. Adding to this the quality of being constant and firm, it can connect with the divine and the holy. The original text here is missing some words, and this section in the "Cheng Zhuan" is incomplete.

集說 王氏宗傳曰：五，《萃》之主也。當萃之時，為萃之主，莫大於有其位，尤莫大於有其道。有是位而無是道，則天下不我信者，亦眾矣、故曰“匪孚”。謂天下之人，容有言曰：上之人但以位而萃我也，而其道則未至也，故必“元永貞”而後“悔亡”。《朱子語類》：問：九五以陽剛中正，當萃之時，而居尊位，安得又有“匪孚”？曰：此言有位而無德，則雖萃而不能使人信，故人有不信，當修其“元永貞”之德，而後“悔亡”也。

"The Collection of Sayings" cites Wang Zongcheng's statement: the Nine in the Fifth is the main element of the "Cui" hexagram. When one is in a time of gathering, to be the leader of gathering, the most important thing is to have the position, and even more important is to have the virtue. If one has the position but lacks virtue, then many people will not believe in him, hence the phrase "not trustworthy" — meaning that people might say: the superior is merely gathering us together by virtue of his position, but his virtue is not yet complete. Therefore, one must achieve "original constancy and purity," and then regret will vanish. "The Collection of Sayings" also cites the "Zhu Xi's Classified Sayings": someone asked, since the Nine in the Fifth is yang and strong, upright, and in the proper position during a time of gathering, why is there still "not trustworthy"? Zhu Xi answered: this refers to having the position but lacking virtue. Even though one gathers people together, they will not be convinced. Therefore, once there is doubt, one should cultivate the virtue of "original constancy and purity," and then regret will vanish.

案 萃九五，居尊以萃群陰，與比略同。卦象澤上於地，與比象亦略同也，故其“元永貞”之辭亦同。“元永貞，悔亡”，即所謂“原筮，元永貞，無咎”也。

Li Guangdi remarked: The Hexagram 61, "Cui" (Gathering), with the line "Nine in the Fifth" occupying the exalted position and gathering all the yin lines, is largely similar to the line "Nine in the Fifth" in Hexagram 11, "Bi" (Approach). The imagery of the hexagram is water accumulating on the land, which is also largely similar to the imagery of Hexagram 11, where water is on the land. Therefore, the wording "Original, Everlasting, and Upright" in the line statement is consistent. Here it says "Original, Everlasting, and Upright, regret disappears," which is the same as the statement "Original divination, Original, Everlasting, and Upright, no blame" in the statement of Hexagram 11.

上六，齎諮涕淡，無咎。本義 處《萃》之終，陰柔無位，求萃不得，故戒占者必如此，而後可以“無咎”也。程傳 六，說之主。陰柔小人，說高位而處之，天下孰肯與也。求萃而人莫之與，具窮至於“齎諮”而“涕洟”也。“齎諮”，諮嗟也。人之絕之，由己自取，又將誰咎。為人惡絕，不知所為，則隕穫而至嗟涕，真小人之情狀也。

The Line Statement of the Sixth Line at the Top of the "Cui" hexagram says: sighing and lamenting, weeping and shedding tears, thus there is no fault (the original text had "ti" instead of "dan"). Zhu Xi's "Benyi" says: the Sixth Line at the Top is at the end of the "Cui" hexagram. It is a yin and flexible line without a position. It seeks gathering but fails to gather, thus warning the person consulting the oracle: one must be deeply self-reproaching in this way, then there will be no fault. Cheng Yi's "Yichuan Commentary on the Changes" says: the Sixth Line at the Top is the main line of the upper trigram Dui, which represents joy. A yin and flexible petty person, greedy for high position and clinging to it, will have no one in the world willing to be close to him. Seeking gathering but finding no one to join, his plight reaches the point of sighing and weeping. "Jizi" means sighing and lamenting. Others cutting him off is due to his own actions, so who can blame him? Being disliked and cut off, not knowing what to do, he becomes discouraged and disoriented, thus weeping and lamenting. This is truly the condition of a petty person.

集說 方氏應祥曰：此爻照“後夫凶”看，《比》之上六，以比之最後而凶。《萃》之上六，亦以萃之最後而有未安者。故其憂懼若此，此正所謂孤臣孽子也。黃氏淳耀曰：上乃孤孽之臣子也。《萃》極將職，而不得所萃，乃不得於君親者。“齎諮涕洟”四字，乃極言怨艾求萃之情，故終得萃而“無咎”。

"The 'Collected Sayings' cites Fang Yingxiang's explanation: this line should be compared with the Hexagram Statement of the 'Approach' hexagram, which says 'the husband who comes late is doomed.' In the 'Approach' hexagram, the Sixth at the Top is doomed because it approaches last; in the 'Gathering' hexagram, the Sixth at the Top also approaches last and thus has instability, leading to such deep anxiety—this is precisely what is meant by an isolated minister or a庶son not accepted by his parents." The 'Collected Sayings' also cites Huang Chunyao, who says: the Sixth at the Top is that isolated minister and illegitimate son. Having gathered to the end, about to disperse, yet he cannot gather at the place he should, exactly the kind of person not accepted by his sovereign and elders. The four characters 'jizi tizi' express his regret, self-reproach, and urgent desire for gathering to the extreme, so ultimately he is able to gather and has no fault."

案 方氏黃氏之說得之，蓋不止孤臣孽子，乃放臣屏子之倫也，方氏以比上相照亦是。然《比》上直曰“凶”，此則“齎諮涕演”而“無咎”者，《比》彖有“後夫凶”之辭，故遂以上六當之。此彖有“利見大人”之辭，正與《蹇》卦同例，故尚有積誠求萃之理也。

Li Guangdi remarked: Fang Yingxiang and Huang Chunyao have hit the mark. The sixth line at the top is not merely a lonely minister and a bastard son, but rather a minister who has been exiled and a son who has been rejected. Fang's comparison of the sixth line at the top of the "Gathering" hexagram is correct. However, the sixth line at the top of the "Gathering" hexagram is directly judged as "auspicious," while this line is one of sighing and weeping without fault (the original text "tizi" was mistakenly written as "yan"). The reason is that the "tongyi" of the "Gathering" hexagram contains the phrase "the one who comes late is凶," so the sixth line at the top is used to bear this judgment. The "tongyi" of the "Cui" hexagram contains the phrase "favorable to see a great man," which is of the same type as the "Jian" hexagram. Therefore, the sixth line at the top still retains some possibility of accumulating sincerity and achieving gathering.

升.坤上.巽下程傳 《升序卦》：“萃者聚也，聚而上者謂之升，故受之以升。”物之積聚而益高大，聚而上也，故為《升》，所以次於《萃》也。為卦坤上巽下，木在地下，為地中生木，木生地中，長而益高，為升之象也。

The hexagram "Ascending" is depicted with the upper trigram as坤 (Earth) and the lower trigram as巽 (Wind). Cheng Yi in his commentary "Yichuan's Commentary on the Changes" says: The "Sequence of Hexagrams" explains the hexagram "Ascending" by saying: "Cui means gathering; gathering and moving upward is called ascending, so the next hexagram is "Ascending." When things accumulate, they become higher and greater, which is the image of gathering and ascending. Therefore, the hexagram is named "Ascending," and it follows the hexagram "Cui." In terms of the structure of the hexagram, the upper trigram is坤 (Earth) and the lower trigram is巽 (Wind): wood is beneath the earth, forming the image of wood growing in the earth; trees growing in the soil become taller and taller, which is the image of ascending.

升，元亨，用見大人，勿恤，南征吉。本義 “升”，進而上也。卦自《解》來，柔上居四，內巽外順，九二剛中而五應之，是以其占如此。“南征”，前進也。程傳 “升”者，進而上也。升進則有亨義，而以卦才之善，故“元亨”也。用此 集說 代氏淵曰：尊爻無此人，故不云“利見”。

The hexagram "Ascending" states: Greatly prosperous and unimpeded; using such virtue to meet a great person, there is no cause for worry; advancing southward brings good fortune. Zhu Xi's "Benyi" says: "Ascending" means advancing upward. This hexagram originates from the transformation of the hexagram "Jie" (Release), with the yao (line) of yin moving upward to the fourth position. The inner trigram is Xun (Wind), symbolizing humility and entering, while the outer trigram is Kun (Earth), symbolizing flexibility and yielding. The line Nine in the Second is yang and located in the center, and it corresponds with Six in the Fifth, hence the statement of the hexagram is as such. "Advancing southward" refers to taking forward action. Cheng Yi's "Yichuan Commentary on the Changes" says: "Ascending" means advancing upward. Ascending and advancing inherently contain the meaning of prosperity, and since the hexagram itself is favorable, it is said "original prosperity and unimpeded." Using this... the original text here is missing. The section in "Cheng's Commentary" is incomplete. "Ji Shuo" cites Dai Yuan's saying: the position of respect does not have such a great person, so the hexagram statement does not say "favorable to meeting."

案 卦直言“元亨”而無他辭者，《大有》、《鼎》也。雖有他辭而非戒辭者。《升》也。歷選易卦，唯此三者，蓋《大有》與《比》相似。然所比者陰也，民也。所有者陽也，賢也。《鼎》與《井》相似，然“往來井井”者，民也。“大烹以養”者，賢也。《升》與《漸》相似，然《漸》者，賢之有所需待而進者也。《升》者，賢之無所阻礙而登者也。《易》道莫大於尚賢，而賢人得時之卦，莫盛於此三者。故其彖皆曰“元亨”，而無戒辭也，不曰“利見大人”而曰“用見”，代氏之說得之。

Li Guangdi remarked: The Hexagram Statement only says "Yuanheng" without adding further remarks in the hexagrams of "Dàyǒu" and "Dǐng"; although there are other remarks, they are not admonitory in the hexagram of "Shēng". When examining all the hexagrams in The Zhou Changes, only these three have this characteristic. The hexagram "Dàyǒu" is similar to "Bǐ", but "Bǐ" refers to the affinity with yin lines representing the people, while "Dàyǒu" refers to the possession of yang lines representing the virtuous. The hexagram "Dǐng" is similar to "Jǐng", but "Jǐng" speaks of the people's diligence in well-digging, while "Dǐng" speaks of cooking great meals to nourish the virtuous. The hexagram "Shēng" is similar to "Jiān", but "Jiān" discusses the virtuous waiting for their time to be appointed, while "Shēng" discusses the virtuous ascending without obstruction. The way of The Zhou Changes has nothing greater than the reverence for the virtuous, and when the virtuous receive favorable fortune in the hexagrams, none are more prosperous than these three. Therefore, their "Tuànci" all say "Yuanheng" without adding admonitory words. The Hexagram Statement does not say "Beneficial to see the Great Man" but says "Use to see", and Dai Yuan's explanation is correct.

初六，允升，大吉。本義 初以柔順居下，巽之主也，當升之時，巽於二陽，占各如之，則信能升而“大吉”矣。程傳 初以柔居巽體之下，又巽之主。上承於九二之剛，巽之至者也。二以剛中之德，上應於君，當升之任者也。“允”者，信從也。初之柔巽，唯信從於二，信二而從之同升，乃“大吉”也。二以德言則剛中，以力言則當任，初之陰柔又無應搔，不能自升，從於剛中之賢以進，是由剛中之道也，吉孰大焉。

The Line Statement of the first line of the "Ascending" hexagram says: To gain trust and ascend, it is a great auspiciousness. Zhu Xi's "Benyi" says: The first line, with its soft and gentle nature, is located at the very bottom, being the main line of the Xun hexagram. At the time of ascending, it respectfully yields to the two superior yang lines above. If those who divinate can act like this, they will indeed be able to ascend and achieve great auspiciousness. Cheng Yi's "Yichuan Commentary on the Changes" says: The first line, with its soft line, is located at the very bottom of the Xun structure, and is also the main line of Xun. It looks up to the yang strength of the second line, showing extreme respect and humility. The second line has the virtue of strong and upright centering, and it corresponds upward with the sovereign, being the line that shoulders the task of ascending. "Yun" means to follow with trust. The first line is soft and respectful, focusing solely on following the second line; trusting and following the second line to ascend together, this is called great auspiciousness. The second line, in terms of virtue, has strong and upright centering, and in terms of strength, is capable of taking on the task. The first line is yin and soft, and lacks corresponding support (the original text mistakenly writes "scooping" instead of "support"), so it cannot ascend by itself. Following the virtuous and strong person to move forward, this is following the path of strong and upright virtue. Is there a greater auspiciousness than this?

集說 王氏申子曰；以柔而升，升之義也。初以柔居下，即木之升言之，乃木之根，故信其升之必達，而獲“大吉”也。何氏楷曰：初六巽主居下，猶木之根也。而得地氣以滋之，其升也允矣。所以為升者巽也，所以為巽者初也，“大吉”孰如之。案 此“允升”允字，當與《晉》之“眾允”同義。蓋不獲上信友，不可以升進也，然《晉》三言眾允，《升》初遂言“允升”，則王氏何氏巽主木根之說是也。

"The Collection of Commentaries" cites Wang Shenzi's view: with a gentle and compliant nature ascending, this is exactly the meaning of the "Ascending" hexagram. The first line, being a yao of yin, is at the very bottom, and if we consider it in terms of a tree growing upwards, it is like the root of the tree. Therefore, we can be certain that it will certainly ascend and thus achieve great good fortune. "The Collection of Commentaries" also cites He Kai's view: the first line is the main yao of Xun and is at the very bottom, like the root of a tree; since the root receives nourishment from the earth's qi, its ascent is assured. The entire hexagram becomes "Ascending" because of Xun; and Xun becomes Xun because of the first line: what could be more deserving of "great good fortune"? Li Guangdi comments: here, the character "允" in "allowing to ascend" should be understood in the same way as the "允" in the third line of the "Progress" hexagram, "the people all approve." A person who does not gain the trust of those above or the approval of peers cannot ascend. However, the "Progress" hexagram only mentions "the people all approve" at the third line, while the "Ascending" hexagram mentions "allowing to ascend" at the first line, showing that Wang Shenzi and He Kai's view that the first line is the main yao of Xun and the root of the tree is correct.

九二，孚乃利用禴，無咎。本義 義見《萃》卦。程傳 二陽剛而在下，五陰柔而居上，夫以剛而事柔，以陽而從陰，雖有時而然，非順道也。以暗而臨明，以剛而事弱，若黽勉於事勢。非誠眼也。上下之交，不以誠，其可以久乎，其可以有為乎。五雖陰柔，然居尊位，二雖剛陽，事上者也。當內存至誠，不假文飾於外，誠積於中，則自不事外飾，故曰“利用禴”，謂尚誠敬也。自古剛強之臣，事柔弱之君，未有不為矯飾者也。“禴”，祭之簡質者也。云“孚乃”，謂既孚乃宜不用文飾，專以其誠感通於上也，如是則得“無咎”。以剛強之臣，而事柔弱之君，又當升之時，非誠意相交，其能免於咎乎。

The line statement of the second line of the卦 of Ascending says: If one's heart is sincere, it is appropriate to use a simple sacrifice of禴, without fault. Zhu Xi's "Benyi" says: The meaning of this sentence is found in the line statement of the second line of the卦 of Accumulation. Cheng Yi's "Yichuan Commentary on the Changes" says: The second line is a strong yang line in a lower position, while the fifth line is a weak yin line in a higher position. Using strength to serve weakness, using yang to obey yin, although sometimes the situation may be like this, it is ultimately not the proper way. A dark ruler governing a wise minister, a strong minister serving a weak ruler, if one merely forces oneself to conform to the situation, then it is not sincere service from the heart. When superior and inferior interact without sincerity, how can they last long? How can they achieve anything? Although the fifth line is weak, it is still in a position of honor; although the second line is strong, it is still a servant to the superior. He should keep the utmost sincerity in his heart, not relying on external embellishment; sincerity accumulated in the heart naturally does not require concern for external appearance. Therefore, it says "it is appropriate to use a simple sacrifice of禴," meaning to value sincerity and respect. Since ancient times, strong ministers serving weak rulers have never failed to be artificial. "Cuo" is the simplest form of sacrifice. Saying "fu nei" means that once there is sincerity, one should not rely on external embellishment, but rely solely on this sincerity to communicate with the superior. If one can do this, there will be no fault. A strong minister serving a weak ruler, especially at a time of rising, if they do not interact with sincerity, how can they avoid blame?

集說 張氏清子曰：《萃》六二以中虛為“孚”，而與九五應。《升》九二以中實為“孚”，而與六五應。二爻虛實雖殊，其孚則一也。孚則雖用禴而亦利，故二爻皆曰“孚乃利用禴”，《彖》言“剛中而應”，指此爻也。案 升晉之時，以柔為善。二剛而亦利者，以其中也。剮中有應，是見大人者也，

The "Collected Sayings" cites Zhang Qingzi's view: In the "Cui" hexagram, the line six in the second uses the empty middle position as "trustworthiness" and corresponds with nine in the fifth; in the "Sheng" hexagram, the line nine in the second uses the full middle position as "trustworthiness" and corresponds with six in the fifth. Although these two lines differ in one being empty and the other full, their trustworthiness is the same. With trustworthiness, even a thin sacrifice like Yu is appropriate, so both lines say "trustworthiness is suitable for Yu." The "Commentary on the Judgment" mentions "strong and central with correspondence," referring to this line in the "Sheng" hexagram. Li Guangdi comments: When ascending and advancing, gentleness and compliance are preferable; the line nine in the second is yang and also beneficial, relying on its central position. A strong and central line with a corresponding line is what allows one to see the great man (the original text mistakenly writes "gāng" instead of "jiāng"). The original text has a missing passage here, and the commentary is incomplete.

九三，升虛邑。本義 陽實陰虛，而坤有國邑之象。九三以陽剛當升時，而進臨於坤，故其象占如此。程傳 三以陽剛之才，正而且巽，上皆順之，復有援應，以是而升。如入無人之邑，孰御哉。案 諸爻皆有吉利之占，三獨無之，則“升虛邑”者，但言其勇於進而無所疑畏耳。方升之時，故無凶咎之辭。然終不如二五之中，初四之順也，九三過剛，與柔以時升之義反，故其辭非盡善。

The line statement of the third line of the Hexagram of Ascending says: ascending into an empty and uninhabited city. Zhu Xi's "Benyi" says: yang represents reality and yin represents emptiness, and the hexagram of K'un has the image of a country or city. The third line, with its yang strength, is at the time of ascending and approaches the K'un hexagram, so the image and the line statement are like this. Cheng Yi's "Yichuan Commentary on the Changes" says: the third line, with its yang strength, is in the proper position and upright, and is also humble and yielding. All the upper lines are obedient to it, and there is a corresponding line that can support it. With such conditions, ascending is like entering an empty city, who can stop it? Li Guangdi says: all the other lines have favorable interpretations, but the third line does not. This shows that "ascending into an empty city" only indicates its bold advancement without hesitation or fear. Since it is at the time of ascending, there is no statement of misfortune. However, it is still inferior to the second line and the fifth line which are in the center, and also inferior to the first line and the fourth line which are yielding. The third line is overly strong, which is contrary to the meaning of the primary hexagram "flexible and timely ascending," so its line statement is not perfect.

六四，王用亨于岐山，吉，無咎。本義 義見《隨》卦。程傳 四柔順之才，上順君之升，下順下之進，已則止其所焉。以陰居柔，陰而在下，止其所也。昔者文王之居岐山之下，上順天子，而欲致之有道，下順天下之賢而使之升進，己則柔順謙恭，不出其位，至德如此，周之王業用是而亨也。四能如是，則“亨”而“吉”且“無咎”矣。四之才固自善矣，復有“無咎”之辭，何也？曰：四之才雖善，而其位當戒也。居近君之位，在升之時，不可復升，升則凶咎可知，故云如文王則“吉”而“無咎”也。然處大臣之位，不得無事於升，當上升其君之道，下昇天下之賢，已則止其分焉。分雖當止，而德則當升也，道則當亨也。盡斯道者其唯文王乎。

The Line Statement of the sixth line in the fourth position of the "Ascending" hexagram says: The king holds a sacrificial ceremony at Mount Qi, which is auspicious and without fault. Zhu Xi's "Benyi" says: The meaning of this line is found in the sixth line of the upper trigram of the "Following" hexagram. Cheng Yi's "Yichuan Commentary on the Changes" says: The fourth line has the quality of softness and compliance. It follows upward in accordance with the king's ascent and downward in accordance with the promotion of the virtuous below, while itself remaining in its proper position. As a yao of yin in a yin position, it is yin and located in the lower part of the upper trigram, which is the image of remaining in one's proper position. In the past, King Wen of Zhou lived at the foot of Mount Qi. He followed upward in serving the Son of Heaven and wished to guide him toward the right path, and he followed downward in employing the virtuous throughout the world and allowed them to rise. He himself remained humble and respectful, not exceeding his proper position. When virtue reached this level, the Zhou dynasty's rule became prosperous. When the fourth line can do this, it becomes prosperous and auspicious, and there is no fault. Someone asked: The quality of the fourth line is already good, so why is the phrase "without fault" added? The answer is: Although the quality of the fourth line is good, the position it occupies requires caution. Being in a position close to the king and at a time of ascent, it should not rise further. If it does, misfortune is inevitable, so it is said that only by acting like King Wen can it be auspicious and without fault. However, being in the position of a minister, one cannot be inactive in the matter of "ascending": one should promote the king's way upward and the virtuous throughout the world downward, while oneself remaining in one's proper position. In terms of rank, one should stop, but in terms of virtue, one should ascend, and in terms of the Way, one should be prosperous. Those who can follow this path to its end are probably only King Wen.

案 卦義柔以時升，六四初交上體，又位在巽坤之間，有“南征”之象。迫近尊位，有見大入之義，是爻之合於卦義者也，在己者，用之以見大人則吉。為大人者，用之以享神明則宜。與《隨》上之義同，皆言王用此人，以享于山川也。不曰“西山”，而曰“岐山”，避彖辭“南征”之文。先儒或言岐山在周西南。

Li Guangdi remarked: The meaning of the primary hexagram is that the flexible and yielding follows the trend upward. The line six in the fourth has just entered the upper trigram, and its position is at the boundary between the trigram xun and kun, containing the image of 'southern campaign'; it is close to the position of honor, containing the meaning of meeting the superior person. This is exactly a line that conforms to the meaning of the hexagram (the original text mistakenly wrote 'enter' instead of 'person'). For the line six in the fourth itself, using this virtue to meet the superior person is auspicious; for the superior person, the ruler, using such a minister to sacrifice to the spirits is appropriate. This is the same as the meaning of the line upper six in the hexagram of following, both referring to the king employing such a person to sacrifice to the mountains and rivers. The text does not say 'west mountain' but 'qishan' in order to avoid the literal wording of the hexagram statement 'southern campaign'; previous scholars also mentioned that qishan is located in the southwest of the Zhou territory.

六五，貞吉，升階。本義 以陰居陽，當升而居尊位，必能正固，則可以得言而升階矣。“階”，升之易者。程傳 五以下有剛中之應，故能居尊位而吉。然質本陰柔，必守貞固，乃得其吉也。若不能貞固，則信賢不篤，任賢不終，安能吉也。階所由而升也，任剛中之賢，輔之而升，猶登進自階，言有由而易也。指言九二正應，然在下之賢，皆用升之階也。能用賢，則匯升矣。

The Line Statement of the Fifth Line in the "Ascending" hexagram says: by maintaining correctness one attains good fortune, like ascending step by step. Zhu Xi's "Benyi" states: the Fifth Line, being a Yin line in a Yang position, is at the proper time for ascending and occupies a position of honor. It must be able to maintain correctness and firmness in order to fulfill its aspirations and ascend step by step (the original text mistakenly writes 'speech' instead of 'aspiration'). 'Stair' refers to the easiest means of ascending. Cheng Yi's "Yichuan Commentary on the Changes" says: the Fifth Line has the strong and upright Nine Two beneath it corresponding to it, so it can occupy a position of honor and attain good fortune; however, its nature is still Yin and soft, so it must maintain firmness and steadfastness to obtain this good fortune. If it cannot be firm and steadfast, it will not trust virtuous people sufficiently, and will not be able to employ virtuous people to the end, how then can it talk about good fortune? 'Stair' is something people use to ascend: employing the virtuous and upright person enables one to ascend with his assistance, like ascending steps, meaning that there is something to rely on and thus it is easy. Here it refers to the proper corresponding Nine Two; in fact, all virtuous people in lower positions are the steps for the ruler to ascend. If one can employ virtuous people, then capable people will be promoted in succession.

集說 李氏元量曰：“貞吉升階”，升而有序，故以階言之，謂賓主以揖遜而升者也。王氏宗傳曰：《彖傳》柔以時升，蓋謂五也。熊氏良輔曰：以順而升，如歷階然。案 升至五而極，居坤地之中，亦有“南征”之象焉，乃卦之主也。不取君象，但

"The Collection of Sayings" cites Li Yuanliang's statement: "Zhen Ji Sheng Jie" means ascending step by step, so it uses the image of steps to illustrate, just like guests and hosts bowing to each other and ascending the hall step by step. "The Collection of Sayings" also cites Wang Zongcheng's statement: The "Commentary on the Judgment" says "flexible and timely ascent," referring to the sixth line in the fifth position. "The Collection of Sayings" also cites Xiong Liangfu's statement: ascending by being gentle and compliant is like ascending step by step. Li Guangdi comments: ascending to the fifth line reaches the peak, and it is located in the center of the earth element, also containing the image of "southern campaign," making it the main line of the hexagram. The line statement does not take the image of a ruler, only... the original text here is missing, and the commentary is incomplete.

上六，冥升，利于不息之貞。本義 以陰居升極，昏冥不已者也。占者遇此，無適而利，但可反其不已於外之心，施之於不息之正而已。程傳 六以陰居升之極，昏冥於升，知進而不知止者也，其為不明甚矣。然求升不已之心，有時而用於貞正而當刁；息之事，則為宜矣。君于于貞正之德，“終曰乾乾”，“自強不息”。如上六不已之心，用之於此，則利也。以小人貪求無已之心，移於進德。則何善如之。

The Line Statement of the Sixth Line at the Top of the卦 of Ascending says: to rise blindly and continuously in a state of confusion, it is appropriate to apply oneself to the constant adherence to the right path. Zhu Xi's "Benyi" says: the Sixth Line at the Top, being a yin line at the extreme point of ascending, represents a person who is confused and keeps rising without pause. When someone encounters this line in divination, they will not gain advantage in any direction, and instead should turn their restless heart outward toward the constant adherence to the right path. Cheng Yi's "Yichuan Commentary on the Changes" says: the Sixth Line at the Top, being a yin line at the extreme point of ascending, is confused about the matter of ascending, only knowing to advance without knowing when to stop, and is very confused. However, this ceaseless desire to ascend, when applied to matters of uprightness and perseverance, is appropriate. The gentleman, regarding the virtue of uprightness, is "constantly diligent in the heaven's way" and "self-reliant without ceasing" (the original text mistakenly writes "zi" instead of "yu" and "ri" instead of "yue", and this sentence has other errors). Applying the ceaseless heart of the Sixth Line at the Top to this, there is advantage. Transferring the endless desires of the petty person to the cultivation of virtue and learning, is there anything better than this?

集說 石氏介曰：已在升極，是昧於升進之理。若能知時消息，但自消退，不更求進，乃利也。徐氏之樣曰：《豫》上樂極，故”冥豫”。《升》上進極，故“冥升”。案 “冥升”與“晉其角”之義同，皆進而不能退者也。以其剛也，故曰“角”。以其柔也，故曰“冥”。”利于不息之貞”，其戒亦與“維用伐邑”之義同，皆勤於自治，不敢以盛滿自居者也。以其剛也，故曰“伐邑”。以其柔也，故曰“不息之貞”。

"The Collected Sayings" cites Shi Jie's explanation: the sixth line at the top has already reached the extreme point of ascent and is ignorant of the principle of advancement; if it understands the waxing and waning of circumstances and merely retreats without seeking further progress, that would be beneficial. "The Collected Sayings" also cites Xu Zhiyang's explanation: the sixth line at the top of the "Yù" hexagram is at the extreme of joy, hence called "Míng Yù"; the sixth line at the top of the "Shēng" hexagram is at the extreme of ascent, hence called "Míng Shēng." Li Guangdi comments: "Míng Shēng" is similar in meaning to the ninth line at the top of the "Jìn" hexagram, "Jìn qí jiǎo," both referring to those who can only advance and cannot retreat; since the ninth line at the top of the "Jìn" hexagram is yang and thus said "jiǎo," while the sixth line at the top of the "Shēng" hexagram is yin and thus said "míng." The admonition "it is advantageous to maintain unwavering uprightness" is also similar in meaning to the ninth line at the top of the "Jìn" hexagram, "Wéi yòng fá yì," both urging people to diligently cultivate themselves and not to be complacent in their fullness; since one is yang, it is said "fá yì," while since the other is yin, it is said "bù xī zhī zhēn."

困.兌上.坎下程傳 《困序卦》：“升而不已必團，故受之以困。”升者，自下而上，自下升上，以力進也，不已必困矣，故《升》之後受之以《困》也。困者，憊乏之義。為卦兌上而坎下，水居澤上，則澤中有水也，乃在澤下？枯涸無水之象，為困乏之義。又兌以陰在上，坎以陽居下，與上六在二陽之上，而九二陷於二陰之中，皆陰柔掩於陽剛，所以為困也。君子為小人所掩蔽，窮困之時也。

The hexagram "Goon" is composed of the upper trigram Dui (Lake) and the lower trigram Kan (Water). Cheng Yi in his commentary "Yichuan's Commentary on the Changes" says: The "Sequence of Hexagrams" explains the hexagram "Goon" as follows: "When ascending continuously, one must eventually reach a state of hardship and destitution, hence the next hexagram is "Goon." The original text mistakenly wrote "Goon" as "Tuan." The term "ascending" refers to movement from below to above; ascending continuously by exerting effort will inevitably lead to hardship and destitution, hence the hexagram "Sheng" (Ascension) is followed by "Goon" (Hardship). "Goon" means exhaustion and lack. In terms of the hexagram structure, the upper trigram is Dui and the lower trigram is Kan: water resting on top of the lake would mean water within the lake; but now the water is beneath the lake, creating an image of a dry lake, which matches the meaning of hardship and lack. Furthermore, Dui has a yin line at the top, and Kan has a yang line at the bottom: the sixth line at the top presses down upon two yang lines, while the second line is trapped between two yin lines. Both situations involve yin lines obscuring yang lines, hence the hexagram is named "Goon." When a gentleman is obscured by petty men, it is precisely a time of hardship.

困，亨，貞，大人吉，無咎，有言不信。本義 “困”者，窮而不能自振之義。坎剛為兌柔所掩，九二為二陰所掩，四五為上六所掩，所以為困，坎險兌說，處險而說，是身雖困而道則“亨”也。二五剛中，又有“大人”之象。占者處困能亨，則得其正矣，非大人其孰能之，故曰“貞”。又曰“大人”者，明不正之小人不能當也。“有言不信”，又戒以當務晦默，不可尚口，益取窮困。

The Hexagram of "Obstruction" states: "It is favorable to cross, to maintain uprightness; the great man obtains good fortune, without blame; at this time, if one speaks, no one will believe." Zhu Xi's "Ben Yi" says: "Obstruction" refers to being in a desperate situation and unable to rise by oneself. The yang of Kan is obscured by the yin of Dui: Nine Two is obscured by the two yin lines above and below, and Nine Four and Nine Five are obscured by Upper Six, hence the Hexagram of "Obstruction." Kan represents danger, Dui represents joy; being in a dangerous situation yet still able to feel joy, this is being in a difficult situation but the path remains open. Nine Two and Nine Five are both yang lines in the center, and there is the image of the great man. When one is in a difficult situation yet can still be favorable, it is because he has maintained uprightness; who else but the great man could achieve this? Therefore it says "Zhen." Further, it says "the great man," to indicate that the unrighteous small man is not capable of such a judgment. "There is speech, but it is not believed," is a further warning that at this time one should restrain oneself and be silent, not engage in verbal argument, for that would only bring about deeper difficulties.

程傳 如卦之才，則困而能亨，且得貞正，乃大人處困之道也，故能“吉”而“無咎”。大人處困，不唯其道自吉，樂天安命，乃不失其吉也。況隨時善處，復有裕乎，“有言不信”，當困而言，人誰信之。集說 孔氏穎達曰：“困”者，窮厄委頓之名，道窮力竭，不能自濟，故名為《困》。

Cheng Yi in Yichuan's Commentary on the Changes says: Looking at this hexagram alone, although in a difficult situation, it can still be smooth and prosperous, and it can maintain uprightness. This is precisely the way a great person deals with困境, hence it is auspicious without fault. A great person dealing with困境 is not only because his actions themselves are auspicious, but also because he is content with heaven and knows his destiny, thus not losing his auspiciousness. Moreover, he can always properly position himself and act with ease. As for "there is no trust in words," it refers to the fact that when one is in a state of hardship and speaks out, who would believe him? The "Collected Sayings" cite Kong Yingda saying: "困" refers to the state of extreme hardship and exhaustion—having no way out, strength depleted, unable to escape on one's own, hence the hexagram is named "困."

案 “困亨”者，非謂處困而能亨也。蓋困窮者，所以動人之心，忍人之性，因屈以致伸，有必通之理也。然唯守正之大人，則能進德於困，而得其所以可通者爾，豈小人之所能乎。困者，君子道屈之時也，屈則不伸矣。“有言不信”，信字疑當作伸字解，蓋有言而動見沮抑，乃是困厄之極，不特，人疑之而不信也。《夬》卦“聞言不信”，己不信人之言也。而夫子以聰不明解之，以信字對聰字，則信字當為疑信之信。此卦“有言不信”，人不行豈之言也。而夫子以尚口乃窮解之，以信字對窮字，則信字當為屈伸之伸。

Li Guangdi commented: The phrase "cong xing" does not mean being in a difficult situation yet still achieving success. Poverty and hardship are used to shake people's minds and strengthen human resilience. By enduring temporary suppression, one can achieve future expansion, and there is an inherent principle of success within this process. However, only those who uphold righteousness can advance their virtue during hardship and thus grasp the basis for success, which is something a petty person cannot achieve. "Cong" represents the time when the way of the gentleman is obstructed; when obstructed, one cannot expand. The "xin" in "you yan bu xin" should probably be interpreted as "shen" (extension). If one speaks but is constantly suppressed, this is the extreme of hardship, not merely others doubting or not believing one. The "wen xin" in the "Gua" hexagram nine four refers to one's unwillingness to believe others, and Confucius explained it with "cong ming bu" (unclear hearing), pairing "xin" with "cong." This indicates that the "xin" here refers to doubt. In this hexagram, "you yan bu xin" refers to others not believing one's words (the original text has an error here), and Confucius explained it with "shang kou nei qiong," pairing "xin" with "qiong." This suggests that the "xin" here should be interpreted as "shen" (extension).

初六，臀困于株木，入于幽谷，三歲不覿。本義 “臀”，物之底也。“困于株木”，傷而不能安也。初六以陰柔處困之底，居暗之甚，故其象占如此。程傳 六以陰柔處於至卑，又居坎險之下，在困不能自濟者也，必得在上剛明之人為援助，則可以濟其困矣。初與四為正應，九四以陽而居陰為不正，失剛而不中，又方困於陰掩，是惡能濟人之困。猶“株木”之下，不能蔭覆於物。“株木”，無枝葉之木也。

The "Goon" hexagram's line statement for the first line says: The buttocks are hurt by a bare tree stump and fall into a deep valley, and for three years there is no one to see. Zhu Xi's "Benyi" says: "Buttocks" refers to the bottom of an object; "being confined by a bare tree" means being hurt and unable to sit comfortably. The first line, with its yin and soft nature, is located at the very bottom of the "Goon" hexagram, dark and obscure, so the symbolic meaning and the divination statement are as such. Cheng Yi's "Yichuan Commentary on the Changes" says: The first line, with its yin and soft nature, is located at the lowest and most humble position, and also at the very bottom of the Kan danger, representing a person trapped in困境 without the ability to save themselves. They must receive help from a superior person who is strong, upright, and enlightened in order to escape the困境. The first line is in a correct correspondence with the fourth line, but the fourth line, with a yang line in a yin position, is not in the correct place. It has lost its strength and is not in the center. It is itself obscured by yin and softness and is in困境, so how can it save others from困境? It is like a bare tree stump, which cannot provide shade. "Zhu mu" refers to a tree without branches or leaves.

四，近君之位，在它卦不為無助，以居困而不能庇物，故為”株本”。“臀”，所以居也。“臀困于株木”，謂無所庇而不得安其居，居安則非圍也。“入于幽谷”，陰柔之人，非能安其所遇。既不能免於團，則益迷暗妄動，入於深困。“幽谷”，深暗之所也。方益人於困，無自出之勢，故於至“三歲不覿”，終困者也。“不覿”，不遇其所亨也。

Nine in the Fourth is in a position close to the sovereign. In other hexagrams, this position is not without support, but here the element itself is inpredicament and unable to protect others, so it is only like a bare stump (the original text mistakenly writes 'root' instead of 'stump'). 'Buttock' refers to the part of the body used for sitting; 'the buttock is confined by a stump' means there is no shelter and sitting is unstable—only when sitting stably is there no confinement (the original text mistakenly writes 'encirclement' instead of 'confinement'). As for 'entering the deep valley': a Yin and flexible person is unable to remain content in their situation. Since they cannot escapepredicament (the original text mistakenly writes 'circle' instead of 'confinement'), they become more confused and act recklessly, plunging deeper intopredicament. 'Deep valley' refers to a place that is dark and secluded. He is gradually sinking intopredicament (the original text mistakenly writes 'enter' instead of 'entering'), without any momentum to free himself, so he reaches the state of 'three years without encountering'—a person who remains trapped and cannot escape. 'Without encountering' means not meeting an opportunity that can bring success.

集說 項氏安世曰：初六在坎下，故為“入于幽谷”，即坎初爻入於坎陷也。張氏清子曰：人之體行則趾為下，坐則臀為下，初六困而不行，此坐困之象也。案 《詩》云：出於幽谷，遷於喬木。初不能自遷於喬木，而唯坐困株木之下，則有愈入于幽谷而已。陰柔處困之最下，故其象如此。在人則卑暗窮陋，而不能自拔者。言“臀”者，況其坐而不遷也。

"The Collection of Sayings" cites Xiang Anshi's view: the initial line (Chu Liu) is at the very bottom of the Kan trigram, so it is said "entering the dark valley." This is similar to the initial line of the Kan hexagram being trapped in the bottom of the Kan trigram. "The Collection of Sayings" also cites Zhang Qingzi's view: in the human body, when walking, the toes are at the lowest point; when sitting, the buttocks are at the lowest point. The initial line is trapped and cannot move, which is the image of being confined while sitting. Li Guangdi comments: The "Book of Poetry · Xiao Ya · Faming" says "coming out of the dark valley, moving to the tall trees." The initial line cannot move itself to the tall trees, but is confined to sit under a bare tree stump. Thus, it will only sink deeper and deeper into the dark valley. A Yin and soft nature in the most lower position of the困 hexagram gives rise to this image. When applied to people, it represents those who are humble, dark, poor, and vulgar, unable to extricate themselves. The line statement mentions "buttocks," describing his sitting motionless."

九二，困于酒食，朱紱方來，利用亨祀，征凶，無咎。本義 “困于酒食”，厭飫苦惱之意。“酒食”人之所欲，然醉飽過宜，則是反為所困矣。“朱紱方來”，上應之也。九二有剛中之德，以處困時，雖無凶害，而反困於得其所欲之多，故其象如此，而其占利以享祀。若征行則非其時，故“凶”，而於義為“無咎”也。

The line statement of the second line of the hexagram Guan says: "Being confined by wine and food, the red sash is about to come, it is appropriate to use it for sacrifices; at this time, going out is ominous, but there is no fault in terms of righteousness." Zhu Xi's "Benyi" says: "Being confined by wine and food" refers to the feeling of distress after being full of food and drink. Wine and food are things that everyone desires, but when one overindulges, one becomes confined by them. "The red sash is about to come" indicates the correspondence between the upper line nine five and this line. The second line has the virtue of a yang yang in the center, which can be used to deal with difficulties. Although there is no danger or harm, it is actually confined by the excessive desire for what one wants, hence the symbolic meaning. Its "divination statement" is appropriate for sacrifices. If one goes out at this time, it is inappropriate, hence the ominous statement; however, in terms of righteousness, there is no fault.

程傳 “酒食”人所欲，而所以施惠也。二以剛中之才，而處困之時，君子安其所遇，雖窮厄險難，無所動其心，不恤其為困也。所困者唯困於所欲耳，君子之所欲者，澤天下之民，濟天下之困也。二未得遂其欲，施其惠故為“困于酒食”也。大人君子懷 集說 石氏介曰：“朱紱”，祭服，謂可衣朱紱而享宗廟也。“征凶”，既在險中，何可以行。“無咎”，以其居陽明之德，可以“無咎”。

Cheng Yi's Commentary on the Changes says: Wine and food are things that everyone desires, and they are also used to bestow benefits upon others. Nine in the Second, with his yang strength and central position, is in a time of hardship. The gentleman remains content with his circumstances, even in poverty and hardship, and his heart is not shaken. He does not worry about his difficulties, but rather about his own aspirations. The gentleman's aspiration is to bestow blessings upon the people and to relieve the suffering of the world. Nine in the Second is still unable to fulfill this aspiration and bestow this benefit, hence it is called "being confined by wine and food." The great man holds... the original text here is missing, and the Commentary is incomplete. The "Collected Sayings" cite Shi Jie's statement: "Zhu Fu" refers to the ceremonial robe used in worship, meaning that Nine in the Second can wear Zhu Fu to offer sacrifices in the ancestral temple. The statement "dangerous journey" is because he is in a perilous situation, so how can he travel? The statement "no blame" is because he possesses the virtue of yang strength and clarity, so he can avoid blame.

案 小人以身窮為困，君子以道窮為困。卦之三陽，所謂君子也。所困者，非身之窮，乃道之窮也，故二五則“紱”服榮於躬，四則“金車”寵於行。然而道之不通，則其榮寵也，適以為困而已矣。然榮寵亦非無故而來，神明之意，必有在焉。唯竭誠以求當神明之意，則終有通時矣。故雖當《困》之時，“征行”必“凶”，而其要“無咎”也。

Li Guangdi said: A petty person takes his own poverty as being inpredicament, while a gentleman takes the obstruction of the path as being inpredicament. In the hexagram, the three yang lines represent the gentleman, and theirpredicament is not due to personal poverty, but rather the obstruction of the way. Therefore, the second line, nine two, has the honor of a ceremonial cloak, and the fourth line, nine four, when going out, receives the honor of a golden carriage; yet because the way is blocked, these honors have become their verypredicament. However, these honors are not given without reason; the intention of the divine must have some purpose. Only by fully sincere effort to align with the divine intention will there eventually be a way through. Therefore, even though one is in the hexagram ofpredicament, going out will surely bring misfortune, yet its conclusion is still without blame.

“用享祀”者，謂服此“朱紱”。用此酒食以享之，喻所得之爵祿，不敢以之自奉，而以為竭誠盡職之具也。《書》曰：予不敢宿，則禋於文王武王，意義相近。

The phrase "using offerings for sacrifice" refers to wearing the red sash and using these wine and food to worship the spirits, symbolizing that one does not dare to use the rank and salary received to sustain oneself, but rather treats them as a means to express sincerity and fulfill one's duties wholeheartedly. The Book of Documents, Lo Kao, states, "I dare not linger, but instead I offer sacrifices to King Wen and King Wu," which conveys a similar meaning.

六三，困于石，據于蒺藜，入于其宮，不見其妻，凶。本義 陰柔而不中正，故有此象，而其占則凶。“石”，指四。“蒺藜”，指二。“宮”謂三，而妻則六也。其義則《繫辭》備矣。程傳 六三以陰柔不中正之質，處險極而用剛，居陽用剛也，不善處困之甚者也。

The Line Statement of the Third Line in the Hexagram of "Obstruction" says: Blocked by a big stone, sitting on thorns; returning to one's home, yet not seeing one's wife, which is ominous. Zhu Xi's "Benyi" explains: The Sixth Line is a Yin line that is neither central nor upright, hence the image of such a situation, and its "divination statement" is ominous. "Stone" refers to the Nine in the Fourth Line, "thorns" refer to the Nine in the Second Line, "house" refers to the place where the Sixth Line resides, and "wife" refers to the Yin line itself. The reasoning behind this is already thoroughly explained in the "Great Treatise." Cheng Yi's "Yichuan Commentary on the Changes" states: The Sixth Line, with its Yin and flexible nature, is not central or upright, and is located at the extreme of the Kan danger yet insists on being strong. It occupies a Yang position but uses strength, making it extremely unskilled in dealing with difficulties.

“石”，堅重難勝之物。“蒺藜”，刺不可據之物。三以剛險而上進，則二陽在上，力不能勝，堅不可犯，益自困耳，“困于石”也。以不善之德，居九二剛中之上，其不安猶藉刺，“據于蒺藜”也。進退既皆益困，欲安其所，益不能矣。“宮”，其居所安也。“妻”，所安之主也。知進退之不可，而欲安其居，則失其所安矣。進退與處皆不可，唯死而已，其凶可知。

"Shi" refers to something hard and heavy, difficult to move, while "ji li" refers to something covered with sharp thorns, unsuitable for sitting or leaning against. The line six in the third, being stubborn and reckless, attempts to move upward, but above it there are two yang lines, whose strength it cannot overcome. Its firmness is something that cannot be offended, and it only ends up trapping itself further, which is called "being trapped by stone." It carries a bad virtue, pressing down upon the strong and central line nine in the second, sitting there without stability, like lying on a layer of sharp thorns, which is called "resting on ji li." Whether advancing or retreating, it is trapped; trying to stay in place is even more impossible. "Gong" is the place where it resides and rests, and "qi" is the person it relies upon for support. Knowing that both advancing and retreating are impossible, yet still wanting to remain in its original position, it ends up losing even its place of rest. With no way to advance, retreat, or stay, the only remaining option is death, and the danger is evident.

《繫辭》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，妻其可得見邪。”二陽不可犯也，而犯之以取困，是非所困而困也。名辱，其事惡也。三在二上，固為據之，然苟能謙柔以下之，則無害矣。乃用剛險以乘之，則不安而取困，如據蒺藜也，如是，死期將至。所安之主，可得而見乎？案 三陰皆非能處困者，初在下，坐而困者也。三居進退之際，行而困者也。傷於外者，必反其家，而又無所歸，甚言妄行取困，其極如此。

The Great Treatise says: "To be trapped in a place where one should not be trapped will surely bring disgrace; to rely on something one should not rely on will surely bring danger. If one is both disgraced and in danger, death is near. Will his wife still be seen?" Two yang lines are inherently not to be disturbed, yet he deliberately disturbs them and brings upon himself hardship. This is being trapped in a place where one should not be trapped. His reputation is disgraced because his actions are evil. Although the line six in the third is above the line nine in the second, it is considered to be relying on it. However, if he could be humble and gentle, staying below, there would be no harm. Instead, he uses arrogance and deceit to dominate above, thus becoming unstable and bringing upon himself hardship, like sitting on thorns. This way, death is near. Will the person he relies on still be seen?" Li Guangdi comments: The three yin lines are not good at dealing with hardship. The line six at the beginning is the one sitting in hardship. The line six in the third is at a point where it can advance or retreat, thus being the one moving in hardship. Suffering injury outside, one must return home, but upon returning home, there is nowhere to rest. This is a strong description of reckless action leading to hardship, reaching such a bad state.

九四，來徐徐，困于金車，吝，有終。本義 初六，九四之正應，九四處位不當，不能濟物，而初六方困於下，又為九二。所隔，故其象如此。然邪不勝正，故其占雖為可“吝”，而必有終也。“金車”為九二，象未詳，疑坎有輪象也。

The fourth line of the hexagram Guan says: Coming slowly, being trapped by a golden carriage, somewhat embarrassed, but ultimately there will be a favorable outcome. Zhu Xi's Benyi explains: The line Chilu is the proper corresponding line to the line Ji Si; the position of Ji Si is inappropriate, so it cannot help others. Chilu is actually trapped below, and in the middle it is separated by Ji Er, so the imagery is like this. However, evil ultimately cannot overcome righteousness, so although the line statement carries a sense of shame, it will ultimately have a good ending. "Golden carriage" refers to Ji Er; the origin of this imagery is unclear, and it is suspected that it is because the hexagram Kan contains the image of a carriage.

集說 胡氏瑗曰：“徐徐”者，舒緩不敢決進也。案 “來徐徐”者，喻君子當困時，不欲上進也。“困于金車”者，招我以車，不容不來也，如是則可羞吝矣。然上近九五之剛中止，乃卦所謂大人者，與之同德，終有亨道。

"The Collection of Sayings" cites Hu Yuan's explanation: "Xu xu" refers to a manner of being composed and slow, not daring to advance decisively. Li Guangdi comments: "Come slowly" is a metaphor for a gentleman who, when facing adversity, does not originally wish to strive upward; "trapped by the golden carriage" means that others use carriages and horses to invite him, and he cannot help but come, which is somewhat shameful. However, the fourth line is above the yang line in the center, the fifth line (the original text here has an extra character "zhi"), which is exactly the great man mentioned in the hexagram statement. The two have the same virtue, and ultimately there is a way to be prosperous.

九五，劓刖，困于赤紱，乃徐有說，利用祭祀。本義 “劓刖”者，傷於上下。下既傷，則赤紱無所用而反為困矣。九五當《困》之時，上為陰掩，下則乘剛，故有此象。然剛中而說體，故能遲久而有說也。占具象中，又利用祭祀，久當獲福。

The line statement of the fifth line of the hexagram Guan says: The upper part suffers a nose cut, the lower part suffers a foot amputation, and is trapped by a red sash; gradually there is joy, and it is appropriate to perform worship. Zhu Xi's "Benyi" says: "Yi and Yu" refer to injuries at both the upper and lower parts. Since the lower part is already injured, the red sash of the ceremonial robe has no place to be used, and thus becomes a burden. The line nine in the fifth position is in a state of hardship, with the upper part obscured by yin and the lower part resting upon a yang line, hence this image. However, since it is a yang line in the center and resides in the body of兑 (the☱), it can endure for a longer time and eventually achieve joy. The divination statement is contained within the image; additionally, the statement that it is appropriate to perform worship suggests that after a long time, it will naturally receive blessings.

程傳 截鼻曰“劓”，傷於上也、去足為“刖”，傷於下也。上下皆掩於陰，為其傷害，“劓刖”之象也。五，君位也。人君之困，由上下無與也。“赤紱”，臣下之服，取行來之義，故以紱言。人君之困，以天下不來也。天下皆來，則非困也。五雖在困，而有剛中之德，下有九二剛中之賢，道同德合，徐必相應而來，共濟天下之困，是始困而徐有喜說也，“利用祭祀”，祭祀之事，必致其誠敬而後受福。人君在田時，宜念天下之困，求天下之賢，若祭祀然。致其誠敬，則能致天下之賢，濟天下之困矣。五與二同德，而云上下無與，何也？曰：陰陽相應者，自然相應也，如夫婦骨肉分定也。五與二皆陽爻。以剛中之德同而相應，相求而後合者也，如君臣朋友義合也。方其始困，安有上下之與。有與則非困，故徐合而後有說也。

Cheng Yi's Commentary on the Changes says: To cut off the nose is called 'yi', which signifies injury to the upper part; to cut off the foot is called 'yue', which signifies injury to the lower part. Nine in the Fifth is blocked by yin lines on both upper and lower parts, thus suffering injury, which is the image of 'yi' and 'yue'. Five is the position of the sovereign. The sovereign is in困境 because there is no one above or below who can harmonize with him. 'Chi fu' is the garment of a subject, symbolizing the meaning of coming and going to court, hence using the covering of the knee as a metaphor. The sovereign is in困境 because the people of the world do not come to submit; when all the people come, it is no longer困境. Although Nine in the Fifth is in困境, he possesses the virtue of a yang line in the center. Below him is also a yang line in the center, the virtuous Nine in the Second. The two have the same virtue and gradually will harmonize and come together to rescue the world'spredicament. This is why there is initial hardship and then gradually joy. As for 'utilizing worship': Worship must be carried out with sincerity and reverence to receive blessings. When the sovereign is inpredicament, he should think of the hardship of the people and seek the virtuous people throughout the world. His attitude should be like that of worship. By being sincere and reverent, he can attract the virtuous people of the world and rescue the people frompredicament. Someone asks: Nine in the Fifth and Nine in the Second have the same virtue, so why is it said that there is no one above or below who can harmonize with him? The answer is: The natural correspondence between yin and yang is like the natural relationship between husband and wife, with their roles already determined. Nine in the Fifth and Nine in the Second are both yang lines, corresponding with each other through their shared virtue of being strong and centered. They come together through mutual seeking, like the relationship between sovereign and subject or friends, based on righteousness. When he first falls intopredicament, how can there be someone above or below to harmonize with him? If there is someone to harmonize, it would not bepredicament. Therefore, only after they gradually come together can there be joy.

二云“享祀”，五云“祭祀”，大意則宜用至誠，乃受福也。祭與祀享，泛言之則可通。分而言之，祭天神，祀地示，享人鬼。五君位言祭，二在下言享，各以其所當用也。集說 王氏應麟曰：《困》九五日“利用祭祀”，李公晦謂明雖困於人，而幽可感於神，豈不以人不能知，而鬼神獨知之乎。愚謂孔子云：知我者其天乎。韓子云：唯乖於時，乃與天通，不求人知而求天知，處困之道也。

The Nine in the Second says "to offer sacrifices," and the Nine in the Fifth says "to perform worship." In general, they both mean using the utmost sincerity in order to receive blessings. The three characters "ji," "si," and "xiang" are broadly similar in meaning, but when considered separately, "ji" refers to worshiping heavenly deities, "si" refers to worshiping earth spirits, and "xiang" refers to offering sacrifices to human spirits. The Nine in the Fifth, being in the position of a ruler, is said "to perform worship," while the Nine in the Second, being in a lower position, is said "to offer sacrifices." Each uses the appropriate term according to its position. The "Collected Explanations" cite Wang Yinglin saying: In the "Guan" hexagram, the Nine in the Fifth says "it is advantageous to perform worship." Li Gonghui explained that although a person is in the open and may be trapped by the world, in the hidden place he can communicate with the spirits. This is precisely because the world does not understand him, while only the spirits understand him. I think Confucius said, "Only Heaven understands me," and Han Yu said, "Only by being out of harmony with the times can one communicate with Heaven." Not seeking to be understood by people but seeking to be understood by Heaven is precisely the way to deal with difficulties.

案 九五不敢君象，但取位高而益困者耳。其象與九二同，但二則“朱紱”方將來，五則高位而已“困于赤紱”矣。“乃徐有說”者，五兌體，故能從容以處之而有餘裕也。“利用祭祀”之義，亦與二同。

Li Guangdi remarked: The line nine in the fifth does not take the image of the sovereign (the original text mistakenly reads 'dare' instead of 'take'), but rather conveys the meaning that the higher the position, the more difficult the situation. Its image is the same as that of nine in the second, but in the case of nine in the second, the red sash is just about to be presented, while in nine in the fifth, the person has already occupied a high position and is already trapped by the red sash. The phrase 'only gradually does it become clear' is because nine in the fifth belongs to the trigram Dui, thus being able to deal with the situation calmly and leaving room for maneuver. The meaning of 'suitable for worship' is also the same as that of nine in the second.

上六，困于葛藟，于臲卼，曰動悔，有悔，征吉。程傳 物極則反，事極則變，困既極矣，理當變矣。“葛藟”，纏束之物。“臲卼”，危動之狀。六處困之極，為困所纏束，而居最高危之地，“困于葛藟”與“臲卼”也。“動悔”，動輒有悔，無所不困也。“有悔”，咎前之失也。曰，自謂也，若能曰如是動皆得悔，當變前之所為有悔也。能悔則往而得吉也，困極而征，則出於困矣，故“吉”。

The line statement of the sixth line at the top of the "Guan" hexagram says: being entangled by vines, in a dangerous and unstable situation; if one moves, there will be regret, so one genuinely feels remorse and changes one's ways, and going forward brings good fortune. The original text only includes Cheng Yi's commentary and does not include Zhu Xi's "Benyi." Cheng Yi in his "Yichuan Commentary on the Changes" says: when things reach their extreme, they must turn around; when affairs reach their extreme, they must change. "Guan" has already reached its extreme, so by reason it should change. "Gelei" refers to something that entangles and binds, and "nianwu" refers to a dangerous and unstable condition. The sixth line at the top is at the extreme of "Guan," bound tightly by difficulties, and is located at the highest and most dangerous position, which is why it is called "being entangled by vines" and "dangerous and unstable." "Moving brings regret" means that any movement leads to regret, and one is confined everywhere; "having regret" means reflecting on one's past mistakes. "Yue" means that one speaks to oneself: if one could speak, since moving leads to regret, one should change one's previous actions and genuinely feel remorse. If one can feel remorse, then going forward brings good fortune; when one is at the extreme of困境 and goes out, one escapes the困境, so it is said "good fortune."

三以陰在下卦之上而凶，上居一卦之上而無凶，何也？曰三居剛而處險，困而用剛險，故凶，上以柔居說，唯為困極耳。困極則有變困之道也，《困》與《屯》之上皆以無應居卦終，《屯》則“泣血漣如”，《困》則“有悔征吉”，《屯》險極而《困》說，體故也。以說順進，可以離乎困也。

Someone asked: Why is it that the line six in the third position, which is a yin line occupying the top of the lower trigram, considered凶 (unfavorable), while the line six at the top, which is at the top of the entire hexagram, is not凶? The answer is: The line six in the third position is in a yang position but is in the trigram Kan (water), which represents danger. Being trapped and still exerting strength to increase the danger leads to misfortune. However, the line six at the top is a yin line in the trigram Dui (lake), which represents joy. It is merely trapped to the extreme. When one is trapped to the extreme, there is a way to change the situation. Both the upper line of the hexagram Guan (obstruction) and the upper line of the hexagram Zun (obstruction) are in the final position of their respective hexagrams and lack a corresponding line. In the hexagram Zun, the upper line six is described as "there is regret, but it is auspicious," while in the hexagram Guan, the upper line six is described as "crying blood, flowing like a stream." The difference lies in the fact that the upper trigram of Zun is Dui (lake), representing joy, while the upper trigram of Guan is Kan (water), representing extreme danger. By proceeding with joy and gentleness, one can escape frompredicament (困境 means困境, which translates to "困境" as "困境" is a term used in the text).

集說 項氏安世曰：此《彖》所謂“尚口乃窮也”。若能斷“葛藟”而不牽，辭“臲卼”而不居，行而去之，“吉”孰加焉。《易》氏祓曰：陽剛不可終囤，而二四五皆不言吉，陰柔未免乎困，而上獨言“吉”者，《困》極則變，如《否》之有《泰》，雖險而終濟也。徐氏幾曰：“震無咎者存乎悔”，困已極矣。“有悔”則可出困而“征吉”，困窮而通，其謂是夫。

"Ji Shuo" cites Xiang Anshi's view: this line is exactly what the Commentary on the Judgment refers to as "excessive speech leads to exhaustion." If he could cut off the entanglements and not be hindered, resign from the precarious high position and not cling to it, and set out to leave, is there a more auspicious course than this? "Ji Shuo" also cites Yi Fu's statement: Yang should not be confined (the original text mistakenly reads "confined" as "stockpiled"), but Nine in the Second, Nine in the Fourth, and Nine in the Fifth do not say auspicious; Yin, on the other hand, is inevitably confined, yet Six at the Top alone says auspicious. This is because when confined to the extreme, transformation is inevitable, just as after the Hexagram of Obstruction comes the Hexagram of Greatness, although dangerous, it ultimately leads to passage. "Ji Shuo" also cites Xu Ji's view: the Great Treatise says "those who are shaken without blame are those who hold to regret," and since the situation of Six at the Top has reached the extreme of confinement, being able to generate regret can lead to emerging from困境 and "journeying to auspiciousness." The saying that after hardship comes success probably refers to this.

吳氏曰慎曰：困非自己致而時勢適逢者，則當守其剛中之德，是謂困而不失其所亨也。其道主於貞，若困由己之柔暗而致者，則當變其所為，以免於困也。其道主於悔，學者深察乎此，則處《困》之道，異宜而各得矣。案 處困貴於說，而上說之主也，故雖當困極而尚有征吉之占，異乎初與三之坐困行塞者也。然而兌主，則又有尚口之象，尚口則支離繳繞，如“困于葛藟”然，將且“臲卼”不安，而失其所為說矣，故必悔悟而離去之則“吉”。

"The Collection of Sayings" also cites Wu Yashen's remarks: difficulties and hardships are not necessarily self-inflicted, but rather just happen to coincide with the circumstances; in such cases, one should maintain one's virtue of being strong and upright in the center, which is what is meant by being in a difficult situation yet not losing one's prosperity. The key to dealing with such difficulties lies in the character "Zhen" (uprightness). However, if the hardship is caused by one's own weakness and darkness, then one should change one's actions to escape the困境, and the key here is the character "Hui" (regret). Those who study the Book of Changes should thoroughly understand this distinction, so that even though the way to deal with difficulties may vary according to different situations, they can handle them appropriately. Li Guangdi comments: the most precious aspect of dealing with difficulties is joy, and since the Sixth at the Top is the main element of the trigram Dui (Joy), it is still given the judgment "seeking good fortune" despite being at the extreme of hardship. This differs from the situations of the Sixth at the Beginning, who is passive and trapped, and the Third Line, who is active but obstructed. However, since the Sixth at the Top is the main element of Dui, it also carries the image of using words and speech. Once one indulges in verbal disputes, speech becomes fragmented and entangled, like being caught in a vine, leading to instability and lack of security, thus losing the joy inherent in the trigram Dui. Therefore, one must repent and withdraw in order to achieve good fortune.

總論 龔氏煥曰：卦以柔掩剛而為《困》，主乎陽而言也。而陰之困為尤甚，《彖傳》曰：“困而不失其所亨，其唯君子乎”，三剛爻之謂矣。

"The General Discussion" cites Gongs Huan's statement: this hexagram is named "Confusion" because the yin lines obscure the yang lines, as viewed from the perspective of the yang lines; however, the confusion suffered by the three yin lines is even greater. The "Commentary on the Judgment" says, "Confused yet not losing the way of harmony, this is what a gentleman is like," referring specifically to the three yang lines within the hexagram.

井.坎上.巽下程傳 《井序卦》：“困乎上者必反下，故受之以井”。承上升而不已必困為言，謂上升不已而困，則必反於下也，物之在下者莫如井，《井》所以次《困》也。

The hexagram of Well has the upper trigram as Kan (Water) and the lower trigram as Xun (Wind). Cheng Yi in his commentary Yichuan's Commentary on the Changes says: The "Sequence of Hexagrams" explains the hexagram of Well as follows: "Those who are trapped above must return to below, hence the hexagram of Well follows." This is a continuation of the previous statement "rising without ceasing will surely lead topredicament" meaning that if one continues to rise to the point ofpredicament, one must necessarily return to below. Things located below are not more typical than a well, hence the hexagram of Well comes after the hexagram of 困 (Obstruction). The text ends here, and the content following the hexagram of Well is continued in the next section.

為卦坎上巽下，坎，水也，巽之象則木也，巽之義則入也。木，器之象，木入於水下而上乎水，汲井之象也。

Cheng Yi in Yichuan's Commentary on the Changes says that from the structure of the hexagram, the hexagram of Well has Kan above and Xun below. Kan represents water; Xun, in terms of imagery, represents wood, and in terms of meaning, represents entering. Wood is the material for making tools, which can be made into a bucket for drawing water. A wooden vessel sinks below the water's surface yet holds water drawn up from the water, which precisely reflects the image of drawing water from a well. Therefore, this hexagram is named the Well.

井，改邑不改井，無喪無得，往來井井，汔至，亦未繘井，羸其瓶，凶。

The Hexagram Statement of the Well says: A city can be moved and rebuilt, but the well cannot be moved. The water in the well does not decrease nor increase. Those who come and those who go all draw water from the same well. One can see the water about to reach the well mouth, but the rope has not yet been fully drawn out of the well. The water jar is broken first, which is a dangerous omen.

本義 “井”者，穴地出水之處，以巽木入乎坎水之下、而上出其水，故為《井》。“改邑不改井”，故“無喪無得”，而“往”者“來”者，皆“井”其“井”也。“汔”，幾也。“繘”，綆也。“羸”，敗也。汲井幾至，未盡綆而敗其瓶，則“凶”也，其占為事仍舊無得，喪而又當敬勉，不可幾成而敗也。

Zhu Xi's "The Original Meaning of the Zhou Changes" says, "Well" refers to a place where water is drawn from the ground. This hexagram uses the Wood of Xun penetrating beneath the Water of Kan, then drawing the water up, hence it is called "Well." When a city is rebuilt, the well remains unchanged, so the well water neither decreases nor increases; people coming and going all regard this same well as their own for drawing water. "Qi" means almost or nearly, "ju" is the rope used for drawing water, and "ling" means damaged. If drawing water is about to succeed, but the rope has not yet been fully pulled up, and the water jar is already broken, then it is dangerous. This "divinatory phrase" means that things remain as they were, with neither gain nor loss, thus one should be more respectful and diligent, and must not fail at the last moment when success is near.

程傳 井之為物，常而不可改也。邑可改而之它，井不可遷也，故曰“改邑不改井”。汲之而不竭，存之而不盈，“無喪無得”也。至者皆得其用，“往來井井”也。“無喪無得”，其德也常。“往來井井”，其用也周。常也，周也，《井》之道也。

Cheng Yi in his commentary Yichuan's Commentary on the Changes says that a well is something that is constant and unchanging. A city or town can be rebuilt or moved to another place, but a well cannot be moved, so the Hexagram Statement says "changing the city but not the well." Drawing from it continuously does not exhaust it, and keeping it for a long time does not overflow it, which is "neither loss nor gain." Anyone who comes to the well can benefit from its use, which is "coming and going with the well." "Neither loss nor gain" refers to the constant nature of the well's virtue, while "coming and going with the well" refers to the well's function benefiting all people. Constancy and universality are precisely the principles conveyed by the Hexagram of the Well.

“汔”，幾也。“繘”，綆也。井以濟用為功，幾至而未及用，亦與未下繘於井同也。君子之道貴乎有成，所以五穀不熟，不知荑稗。掘井九仞而不及泉，猶為棄井。有濟物之用而未及物，猶無有也，羸敗其瓶而失之，其用喪矣，是以“凶”也。“羸”，毀敗也。

Cheng Yi continued to explain: "Qi" means almost, and "ju" is the rope used for drawing water. A well is effective because it provides water for people's use. If water is about to be drawn up but has not yet been used, this is no different from the well rope never being lowered into the well. A gentleman who practices the Way values accomplishment, so the "Mengzi" says that if five grains cannot mature, they are even less valuable than wild plants like ti bei; it also says that if a well is dug to nine ren in depth but no spring is found, it is still just a useless well. If something has the function of benefiting others but does not actually benefit them, it is as if it does not exist; if a water jar is broken and all the water leaks out, the function of the well is lost, hence it is said "xiu" (misfortune). "Ling" means destruction.

集說 鄭氏康成曰：井以汲人，水無空竭，猶人君以政教養天下，惠澤無窮也。邱氏富國曰：“改邑不改井”，井之體也。“無喪無得”，井之德也。”往來井井”，井之用也，此三句言井之事。“汔至，亦未繘井”，未及於用也。“羸其井”，失其用也，此二句言汲井之事。

"The Collected Explanations" cites Zheng Xuan's interpretation: a well is for people to draw water from, and well water never runs out, just as a ruler uses decrees and moral education to nurture the world, with boundless grace. "The Collected Explanations" also cites Qiu Fuguo's view: "Changing the city but not the well" refers to the well's essence, "without loss or gain" refers to the well's virtue, and "coming and going, well after well" refers to the well's function. These three sentences speak directly about the well itself. "Approaching the well, yet not yet drawing water from it" refers to the water not yet being put to use, and "losing the well" refers to losing even its original function. These two sentences speak about the act of drawing water from the well.

案 “改邑不改井”句，解說多錯。文意蓋言所在之邑，其井皆無異制。如諸葛孔明行軍之處，千井齊甃者。以喻王道之行，國不異政，家不殊俗也。“無喪無得”，則言井無盈涸，以喻道之可久。“往來井井”，則言所及者多，以喻道之可大。此三句皆言井，在人事則王者養民之政是也。然井能澤物，而汲之者器。政能養民，而行之者人。無器則水之功不能上行，無人則王者之澤不能下究。故汔至以下，又以汲井之事言之。

Li Guangdi said: "Changing the city but not the well" is a sentence that old interpretations have mostly misunderstood. Its meaning is roughly that wherever the city is, the wells there are all of the same form. Just like Zhuge Liang's military camps, where thousands of wells were all built neatly and uniformly, used to illustrate that after the Way of the King is established, the states have no different policies, and families have no different customs. "No loss, no gain" refers to the well water neither overflowing nor drying up, used to illustrate that the Way of the King can last long. "Coming and going, the well is orderly" refers to many people benefiting from it, used to illustrate that the Way of the King can be extensive. These three sentences all refer to the well itself, but when applied to human affairs, they refer to the policies of the ruler in nurturing the people. However, the well can moisten all things, but drawing water requires tools; the policy can nurture the people, but its implementation requires talents. Without tools, the function of water cannot be brought to the surface; without talents, the benevolence of the ruler cannot reach the people. Therefore, from "qi zhi" onwards, the discussion shifts back to the act of drawing water from the well.

初六，井泥不食，舊井無禽。程傳 井與鼎皆物也，就物以為義，六以陰柔居下，上無應援，無上水之象，不能濟物，乃井之不可食也。井之不可食，以泥汙也。在井之下，有“泥”之象。

The "Line Statement" of the first line, "Chilu," says: The well at the bottom is filled with mud, and the water cannot be used; it is an old well that has long been abandoned, not even attracting birds or beasts. Cheng Yi in his commentary "Yichuan's Commentary on the Changes" says that both the well and the cauldron are objects, and these two hexagrams establish their meanings based on the objects themselves. The first line, with its yin and flexible nature, is located at the very bottom of the hexagram, and there is no line above it that corresponds and supports it. It lacks the image of lifting water up, thus being unable to benefit external things. This is why the well water cannot be used. The well water is not usable because it is polluted by mud; the first line is located at the very bottom of the well, hence it has the image of mud.

井之用，以其水之養人也，無水則舍置不用矣。井水之上，人獲其用，禽鳥亦就而求焉。舊廢之井，人既不食，水不復上，則禽鳥亦不夏往矣，蓋無以濟物也。井本濟人之物，六以陰居下，無上水之象，故為“不食。”井之不食，以“泥”也。猶人當濟物之時，而才弱無援，不能及物，為時所舍也。

Cheng Yi continued to say: The use of a well is that its water can sustain people; without water, people abandon it and do not use it. When well water is brought up to the surface, people obtain its benefit, and birds and beasts also come close to drink. An old well that has long been neglected, since people no longer drink from it, water is no longer drawn up, so birds and beasts no longer come there. This is because it can no longer benefit others. A well is originally a thing that benefits people. The line 'Six at the Beginning' is characterized by a yin and weak quality in the lower position, without the image of water coming from above, so it is said 'not to eat'. The reason well water is not drunk is because of 'mud'. This is like a person who should be helping others but is weak and has no support, thus unable to benefit others, and is therefore abandoned by the world.

集說 王氏弼曰：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。久井不見揲治，禽所不響，而況人乎。蔡氏清曰：井以陽剛為泉，而初六則陰柔也，故為“井泥”，為“舊井”。井以上出為功，而初六則居下，故為“不食”，為“無禽”。

"The Collection of Sayings" cites Wang Bi's explanation: "Initial Sixth" is located at the very bottom of the well, and above it there is no corresponding line, so the filth and dirt accumulate and do not disappear, hence it is said "the well mud is not edible." A well full of mud cannot be used for drinking water, indicating that this is an old well that has not been cleaned for a long time. A well that has not been cleaned for a long time is not even visited by birds and beasts, let alone humans. "The Collection of Sayings" also cites Cai Qing's explanation: The "Well" hexagram uses yang strong lines to symbolize spring water, but "Initial Sixth" is a yin flexible line, so it is symbolized as "well mud" and "old well." A well's function is to bring water up, but "Initial Sixth" is located at the lower position, hence it is said "not edible" and "no birds and beasts."

九二，井谷射鮒，甕敝漏。本義 九二剛中，有泉之象，然上無正應，下比初六，功不上行，故其象如此。

The line statement for nine in the second position says: The well wall has a hole that leaks downward, only watering the small fish at the bottom of the well. The water jar used for drawing water is also broken and leaking. Zhu Xi in The Original Meaning of the Zhou Changes says that nine in the second position, with a yang yang in the central position of the lower trigram, represents the image of spring water. However, there is no proper 'corresponding' above it, and it is closely adjacent to six at the beginning below, so its effectiveness cannot be transmitted upward, hence this image is taken.

程傳 二雖剛陽之才而居下，上無應而比於初，不上而下之象也。井之道，上行者也。澗谷之水，則旁出而就下。二居井而就下，失井之道，乃井而如谷也。井上出，則養人而濟物。今乃下就汙泥，注於鮒而已。“鮒”，或以為蝦，或以為蟆，井泥中微物耳。

Cheng Yi in Yichuan's Commentary on the Changes says that nine in the second position, although possessing the strength of a yang line, is located in the lower trigram and has no corresponding line above it, only adjacent to six at the beginning. This is the image of water not going upward but downward instead. The normal function of a well is to bring water upward; however, water in mountain streams and gullies flows from the sides and rushes toward lower places. Nine in the second position is in the well yet goes downward to the low place, thus losing the normal function of the well and becoming a well in name but like a stream or gully in reality. Water from the well must be brought up to nourish people and benefit things; now it flows downward toward the mud, only watering small fish. 'Fù' is said by some to be shrimp and by others to be frog, in any case, it refers to small creatures in the well mud.

“射”，注也，如谷之下流注於鮒也。“甕敝漏”，如甕之破漏也。陽剛之才，本可以養人濟物，而上無應援，故不能上而就下，是以無濟用之功。如水之在甕，本可為用，乃破敝而漏之，不為用也。《井》之初二無功，而不言悔咎，何也？曰失則有悔，過則為咎，無應援而不能成用，非悔咎乎？居二比初，豈非過乎？曰：處中非過也，不能上由無援，非以比初也。

Cheng Yi continued to say: "Shè" means to pour in, like water flowing down from a stream to the body of a minnow. "Wèng bì lòu" is like a clay jar that is broken and leaking. Yang strength is originally capable of benefiting people and contributing to the world, but since there is no one above to support it, it cannot go upward but instead flows downward, thus failing to achieve its practical effects. This is like water stored in a jar, which is originally useful, but because the jar is broken and leaking, it becomes useless. Someone asked: Why do the line statements of the first and second lines of the Well hexagram not mention "regret" or "misfortune"? The answer is: Regret arises from loss, and misfortune comes from wrongdoing. If one cannot achieve its function due to lack of support, is that not regret and misfortune? Since the second line is close to the first line, is that not a mistake? The answer is: The second line is in the central position, so it is not a mistake. Its failure to ascend is due to lack of support, not because it is close to the first line.

集說 張氏振淵曰：以井言，則為“井谷”之泉，僅下注於鮒。以汲井言，則為敝壞之甕，水反漏於下也。

"The Collected Commentaries" cite Zhang Zhenyuan's explanation: considering the well itself, the Nine in the Second is like a spring source called 'Well Valley,' where spring water can only flow downward to the small fish; but regarding the act of drawing water from the well, it is like a broken clay jar, where the water drawn up leaks out from below.

案 “井谷”者，井中出水之穴竅也。井能出水，則非泥井也。而其功僅足以射“鮒”者，上無汲引之人，如瓶甕之敝漏然，則不能自濟於人用也決矣。在卦則以《井》喻政，以汲之者，喻行政之人，在爻則下體以井喻材德之士，汲之者喻進用之君，上體以井喻德位之君，汲之者喻被澤之眾，三義相因而取喻不同。

Li Guangdi remarked: "Well and valley" refers to the opening on the well wall through which water emerges. Since a well can provide water, it indicates that it is not a mere mud well; however, its effectiveness is only sufficient to benefit small creatures like "fugu," because there is no one drawing water from it, just like a broken bottle or jar leaking water. Thus, it clearly cannot supply water for human use on its own. In terms of the entire hexagram, the well is used as a metaphor for government affairs, and the person drawing water is used as a metaphor for the person administering governance. In terms of the lines, the lower trigram uses the well to represent virtuous scholars, and the person drawing water to represent the ruler who appoints and employs them; the upper trigram uses the well to represent a virtuous and esteemed ruler, and the person drawing water to represent the people who receive the ruler's grace. These three meanings are connected in sequence, and each metaphor is taken differently.

九三，井渫不食，為我心惻，可用汲，王明，並受其福。本義 “諜”，不停汙也。“井渫不食”而使人“心惻”，“可用汲”矣。“王明”，則汲井以及物，而施者受者“並受其福”也。九三以陽居陽，在下之上，而未為時用，故其象占如此。

The line statement for the third line (Nine in the Third) says: The well has been cleaned and purified, but people do not come to draw water from it, which causes me sorrow. This water is available for use. If the king is clear-sighted, both above and below will share the blessing. Zhu Xi in The Original Meaning of the Zhou Changes explains that "渫" means to clean and purify, preventing dirt from lingering (the original text mistakenly uses "谍"). Although the well is already clean, if people do not draw water from it, others will feel sorrow. Therefore, it should be "available for drawing." If the king is clear-sighted, he will draw water from the well to benefit all things, and both the one who gives the benefit and the one who receives it will share the blessing. The third line has a yang line in a yang position, located at the top of the lower trigram, yet it is not yet used by the world, so its image and statement are as described.

程傳 三以陽剛居得其正，是有濟用之才者也。在井下之上，水之清潔可食者也。井以上為用，居下未得其用也。陽之性上，又志應上六，處剛而過中，汲汲於上進，乃

Cheng Yi in Yichuan's Commentary on the Changes says that Nine in the Third, with a yang yang at a yang position, is properly positioned and upright, representing a person with ability to serve the world; it is located at the upper position of the lower trigram, just like clean water in a well that can be drunk. A well is only useful when the water is drawn up, and since Nine in the Third is still below, it has not yet been employed. Yang by nature tends upward, and Nine in the Third also aspires to correspond with Six at the Top. It is in a strong position but has gone beyond the center, urgently wishing to advance. There is a missing text here in the original, and the following words in Cheng's commentary are missing.

集說 蔡氏清曰：“為我心惻”，“我”指旁人，所謂行惻也，非謂九三自惻也。“可用汲”，帶連“王明並受其福”，皆側之之辭也。案 不曰“明王”而曰“王明”，乃惻者祈禱之辭。言王若明，則吾儕“並受其福”矣。

"The Collected Commentaries" cite Cai Qing's statement: "For my heart to be moved with sorrow" refers to "I" as an observer, that is, a passerby who feels sorrow on its behalf, not that the ninth line in the third position feels sorrow itself. "It can be drawn up" should be read together with the following "The wise king will also receive its blessing," both being words spoken by those who feel sorrow on its behalf. Li Guangdi comments: The line statement does not say "a wise king" but "a clear king," which precisely reflects the tone of prayer from the person who feels sorrow—meaning that if the king is clear and discerning, we all can share in the blessing.

六四，井甃，無咎。本義 比六居四，雖得其正，然陰柔不泉，則但能修治而無及物之功，故其象為“井甃”，而占則“無咎”。占者能自修治，則雖無及物之功，而亦可以“無咎”矣。

The line statement for the sixth line in the fourth position says: Using bricks and stones to build the well wall, there will be no fault. Zhu Xi in The Original Meaning of the Zhou Changes explains that a yin line in the fourth position, although properly placed, cannot become a source of water because of its soft and yielding nature. Therefore, it can only perform the work of repairing and maintaining, but cannot bring benefits to others. Hence, the image used is "well wall," and the judgment is "no fault." If the person consulting the oracle is willing to make efforts in self-cultivation, even if there is no immediate benefit to others, there will still be no fault.

程傳 四雖陰柔而處正，上承九五之君，才不足以廣施利物，亦可自守者也，故能修治則得“無咎”。“甃”，砌累也，謂修治也”。四雖才弱不能廣濟物之功，修治其事，不至於廢可也。若不能修治，廢其養人之功，則失並之道，其咎大矣。居高位而得剛陽中正之君，但能處正承上，不廢其事，亦可以免咎也。

Cheng Yi in Yichuan's Commentary on the Changes says that line six in the fourth position, although阴柔, is in a proper position and upholds the nine in the fifth, the sovereign. Although its ability is insufficient to widely benefit and benefit all things, it is still a person who can maintain self-discipline. Therefore, if one is willing to put in the effort of cultivation and improvement, one can achieve 'no blame'. 'Gou' refers to the act of building with bricks and stones, which is the act of repairing and maintaining. Although line six in the fourth position has limited ability and cannot achieve great achievements in benefiting others, it can still properly manage its own responsibilities, ensuring that the well is not abandoned. This is something that can be achieved. If one is unwilling even to carry out the repair and maintenance, and thus abandons the function of the well in providing sustenance to people, then one has lost the constant way of the well, and the mistake becomes great. When one is in a high position and encounters a just and upright sovereign, as long as one can maintain proper conduct and uphold the superior, and does not neglect one's own duties, one can avoid mistakes.

集說 邱氏富國曰：三在內卦，渫井內以致其潔。四在外卦，甃井外以御其汙，蓋不渫則汙者不潔，不甃則潔者易汙。來氏知德曰：六四陰柔得正，近九五之君，蓋修治其井，以瀦蓄九五之“寒泉”者也。占者能修治臣下之職，則可以因君而成井養之功，斯“無咎”矣。

The "Ji Shuo" cites Qiu Fuguo's saying: Nine in the Third is within the inner trigram, representing drawing water from the well to purify it; Six in the Fourth is in the outer trigram, representing building the well wall to prevent contamination. Without purification, the water will not become clean; without the wall, the clean water will easily become polluted again. "Ji Shuo" also cites Lai Zhide's saying: Six in the Fourth is yin and flexible, and is in the proper position, and is close to Nine in the Fifth, the sovereign. It is precisely the one who repairs the well wall to store the clear spring water of Nine in the Fifth. If the person consulting the oracle can fulfill their duty as a minister, they can achieve the merit of nourishing the people through the sovereign, thus attaining "no blame."

九五，井冽寒泉食。本義 “冽”，潔也。陽剛中正，功及於物，故為此象。占者有其德，則契其象也。

The line statement of the ninth line in the fifth position says: "The well water is clear and cold, a spring of sweet and cool water, suitable for drinking." Zhu Xi in The Original Meaning of the Zhou Changes says that "liè" means purity. The ninth line in the fifth position has a yang yang in the central position of the upper trigram and is therefore "zhongzheng" (just and upright). Its effect can benefit external things, hence this image. If the person consulting the oracle possesses such virtue, it will correspond to this image.

程傳 五以陽剛中正居尊位，其才其德，盡善盡美，“井冽寒泉食”也。“冽”，謂甘潔也，井泉以寒為美，甘潔之寒泉，可為人食也，於井道為至善也。然而不言吉者，井以上出為成功，未至於上，未及用也，故至上而後言“元吉”。

Cheng Yi in Yichuan's Commentary on the Changes says that the Nine in the Fifth, with its yang strength, uprightness, and perfection of ability and virtue, holds the exalted position. This is exactly what is meant by "After the well is cleared, the cold spring water is drinkable." "Le" means sweet and clean; spring water is best when it is clear and cold. Sweet, clean, and cold spring water is suitable for drinking, and in terms of the well, this is already the best. However, the line statement does not say "auspicious," because the well must bring the water up to the surface to be successful. The Nine in the Fifth has not yet reached the upper position and has not been truly used, so it is only at the Six at the Top that "original auspiciousness" is said.

集說 易氏祓曰：三與五皆泉之潔者，三居甃下，未汲之泉也，故曰“不食”。五出乎甃，已汲之泉也，故言“食”。

"The Collection of Sayings" cites Yi Fu's explanation: both Nine in the Third and Nine in the Fifth represent pure spring water. Nine in the Third is located beneath the stone wall, representing water that has not yet been drawn up, hence it is said 'not to be consumed'; Nine in the Fifth has already emerged from the stone wall, representing water that has been drawn up, hence it is said 'to be consumed'.

上六，井收勿幕，有孚元吉。本義 “收”，汲取也，晁氏云：“收”，鹿盧收繘者也，亦通。“幕”，蔽覆也。“有孚”，謂其出有源而不窮也。井以上出為功，而坎口不掩，故上六雖非陽剛，而其象如此。然占者應之，必“有孚”乃“元吉”也。

The line statement of the sixth line at the top says: The well water has been drawn up, do not cover the well mouth, with sincerity in the heart, great good fortune arises. Zhu Xi in The Original Meaning of the Zhou Changes says that "shou" means to draw up. Chao Shuozi thinks that "shou" refers to the pulley on top of the well, and this interpretation is also reasonable. "Mu" means to cover. "You fu" means that the well water flows out from a source and never runs dry. The well achieves its function by bringing water up, and the mouth of the Kan hexagram is open and not covered, so although the sixth line at the top is not a yang line, it has this image. However, the person consulting the oracle must correspond with it, and must have sincerity to achieve great good fortune.

程傳 井以上出為用，居井之上，井道之成也。“收”，汲取也。“幕”，蔽覆也。取而不蔽，其利無窮，井之施廣矣大矣。“有孚”，有常而不變也。博施而有常，大善之吉也。夫體並之用，博施而有常，非大人孰能。它卦之終，為極為變，唯《井》與《鼎》，

Cheng Yi in Yichuan's Commentary on the Changes says that the well is useful for bringing water up to the surface. The line Six at the Top is located at the highest position of the well, which is exactly the time when the well's function is completed. "Shou" means to draw up, and "mu" means to cover. Taking water without covering it, its benefit has no end, showing that the well's giving is vast and boundless. "You Fu" means to be constant and unchanging. Giving widely while remaining constant and unchanging is the great goodness of a fortunate situation. To truly realize the function of the well, achieving broad giving with consistency, is something only a person of great virtue can accomplish. Other hexagrams at the top line are usually when things reach their extreme and change occurs, but the hexagram of the Well and the hexagram of the Cauldron are different—here the original text is missing, and the following words in Cheng's commentary are lost.

案 “勿幕”，謂取之無禁，所謂往來井井者也。“有孚”，謂有源不窮，所謂“無喪無得”者也。此爻得備卦之義者，巽乎水而上水，至此爻則上之極也。

Li Guangdi remarked: "Wu Mu" means taking water without any restrictions, which corresponds to the Hexagram Statement's "coming and going with diligence"; "You Fu" means the spring has a source and does not dry up, which corresponds to the Hexagram Statement's "no loss, no gain." This line is able to fully embody the meaning of the entire hexagram because the structure of the Well hexagram is the wood of Xun entering water and lifting it up. By this line, it has reached the extreme point of moving upward.

總論 李氏過曰：初“井泥”，二“井谷”，皆廢井也。三“井渫”，則渫初之泥。四“井甃”，則甃二之谷。既諜且甃，井道全矣。故五“井冽”而泉寒，上“井收”而“勿幕”，功始及物，而井道大成矣。

"The General Discussion" cites Li Guo's saying: the "muddy well" of Chou Li and the "well bottom" of Ji Er are both abandoned wells. The "cleaned well" of Ji San refers to washing away the mud from Chou Li; the "well wall" of Liu Si refers to repairing the leaking holes from Ji Er. After both cleaning and repairing the well wall, the well structure is complete. Therefore, Ji Wu says "the well is clean" and the spring water is cold, while Shang Liu says "the well is covered" and "no curtain is drawn," meaning the benefits now extend to external things, and the well structure is thus fully completed.

邱氏富國曰：先儒以三陽為泉，三陰為井，陽實陰虛之象也。九二言“井谷射鮒”，九三言“井諜不食”，九五言“井冽寒泉”。曰“射”，曰“渫”，曰“冽”，非泉之象乎。初六言“井泥不食”，六四言“井甃無咎”，上六言“井收勿幕”。曰“泥”，曰“甓”，曰“收”，非井之象乎。

In summary, it also cites Qiu Fuguo's statement: previous scholars regarded the three yang lines of the Well hexagram as representing spring water, and the three yin lines as representing the well structure, taking the image of the yang lines being full and the yin lines being empty. The line nine in the second position says "shooting minnows in the well," the line nine in the third position says "the well is cleaned but not used," and the line nine in the fifth position says "the well is clean and cold spring water flows." One says "shooting," one says "cleaning," and one says "cleaning and cooling," are these not all images of spring water? The line six at the beginning says "the well has mud and is not usable," the line six in the fourth position says "the well is lined and there is no blame," and the line six at the top says "the well is filled and the cover is not closed." One says "mud," one says "lining," and one says "filling," are these not all images of the well structure?

以卦序而言，則二之“射”，始達之泉也。三之“渫”，已潔之泉也。五之“冽”，則可食之泉矣。初之“泥”，方掘之井也。四之“甃”，已修之井也。上之“收”，則已汲之井矣。又以二爻為一例，則初二皆在井下，不見於用，故初為“泥”而二“為谷”。三四皆在井中，將見於用，故三為“諜”而四為“甃”。五上皆在井上，而已見於用矣，故五言“食”而上言“收”也。

Qiu Fuguo continued saying: Looking at the order of the lines, the "shè" of line nine two is the spring that has just begun to appear; the "xiè" of line nine three is the spring that has already been washed clean; and the "liè" of line nine five is the spring that is already drinkable. The "ní" of line six one is the well that has just been dug; the "zhòu" of line six four is the well that has already been repaired; and the "shōu" of line six upper is the well that has already been drawn from. Now, looking at each pair of lines as a group, lines six one and nine two are both in the lower part of the well, and have not yet shown their usefulness, so line six one is "ní" while line nine two is "gǔ"; lines nine three and six four are both in the middle part of the well, and are about to show their usefulness, so line nine three is "xiè" while line six four is "zhòu"; lines nine five and six upper are both in the upper part of the well, and their usefulness has already appeared, so line nine five says "shí" while line six upper says "shōu".

革.兌上.離下程傳 《革序卦》：“井道不可不革，故受之以革。”井之為物，存之則穢敗，易之則清潔，不可不革者也，故《井》之後受之以《革》也。為卦兌上離下，澤中有火也，革，變革也，水火相息之物，水滅火，火涸水，相變革者也，火之性上，水之性下，若相違行，則睽而已，乃火在下，水在上，相就而相剋，相滅息者也，所以為革也。又二女同居，而其歸各異，其志不同，為不相得也，故為革也。

The "Revolution" hexagram has Dui (Lake) above and Li (Fire) below, which is how the hexagram is diagrammed. Cheng Yi in his "Yichuan Commentary on the Changes" says that the "Sequence of Hexagrams" explains: "Since wells cannot remain unchanged, the hexagram of Revolution follows the hexagram of the Well." Well water, if left undisturbed for a long time, becomes dirty and spoiled; replacing it with fresh water makes it clean and usable. Therefore, change is necessary, so the hexagram of the Well is followed by the hexagram of Revolution. In terms of the structure of the hexagram, Dui above and Li below represent a large lake containing fire. "Revolution" refers to change. Water and fire are mutually destructive: water can extinguish fire, and fire can dry up water. They mutually transform each other. Fire is upward-moving, and water is downward-moving. If they move in opposite directions, they would only result in the hexagram of Estrangement. However, in this case, fire is below and water is above, so they are close to each other yet mutually controlling and destructive, thus forming the hexagram of Revolution. Moreover, Dui represents a young woman, and Li represents a middle-aged woman. Two women living together, but eventually marrying into different families, with differing aspirations and incompatible hearts, thus also symbolizing the hexagram of Revolution.

革，巳曰乃孚，元亨，利貞，悔亡。本義 “革”，變革也。兌澤在上，離火在下，火燃則水乾，永決則火滅。中少二女，合為一卦，而少上中下，志不相得，故其卦為《革》也。變革之初，人未之信，故必“巳日”而後信。又以其內有文明之德，而外有和說之氣，故其占為有所更革，皆大亨而得其正。所革皆當，而所革之“悔亡”也，一有不正，則所革不信不通，而反有悔矣。

The hexagram statement of the "Revolution" hexagram says: Only on the day of Si does people come to believe, thus achieving great success, benefiting from upholding the right path, and eliminating regret. Zhu Xi's "The Original Meaning of the Zhou Changes" says that "Revolution" refers to change. The Lake is above and the Fire is below. When fire burns, the water dries up; when water breaks through, the fire is extinguished. The middle young woman and the young woman combine to form this hexagram, with the young woman above and the middle young woman below, their hearts not in harmony, hence this hexagram is called "Revolution." When change begins, people are not yet willing to believe, so it is only after the day of Si that people come to believe. Also, because this hexagram contains the virtue of civilization and has the harmonious atmosphere of joy, its divination statement is: Whenever there is a change or transformation, it will achieve great success and be in accordance with the right path. All changes will be appropriate, and the regret caused by the change will disappear; if there is something that does not conform to the right path, then the change will not be believed in or accepted, and regret will arise instead.

程傳 “革”者，變其故也。變其故，則人未能遽信，故必“巳日“然後人心信從。“元亨利貞悔亡”，弊壞而後革之，革之所以致其通也，故革之而可以大亨。革之而利於正道，則可久，而得去故之義，無變動之悔，乃‘悔亡”也。革而無甚益，猶可悔也，況反害乎，古人所以重改作也。

Cheng Yi in Yichuan's Commentary on the Changes says, "Gè" means changing the existing old pattern. Changing the old pattern, people cannot believe in it immediately, so it is only after the "Si" day that people will accept it. As for "Yuan Heng Li Zhen Hui Wang," it means that when things have become corrupt, then change is needed. The change is to restore smoothness, so the change can be greatly prosperous. If the change follows the right path, it can last long, thus truly achieving the original intention of removing corruption, and there will be no regret of hasty action, which is called "Hui Wang." If the change brings little benefit, it is still regrettable, let alone if it causes harm. This is why ancients were cautious about making changes.

集說 李氏簡曰：“巳日”者，已可革之時也。先時而革，則人疑而罔孚，故“巳日乃孚”。“元亨利貞”者，謂窮則變，固有大通之道，而利於不失正也，正則其“悔亡”

"The Collection of Sayings" cites Li Jian's explanation: "On the day of Si," refers to the time when change has already arrived. To initiate change before the right moment, people will be doubtful and unwilling to believe, hence it is said "on the day of Si, trust is established." "Yuan, Heng, Li, Zhen" means that when things reach their limit, change is inevitable, and within this process there is inherently a great capacity for success. It is appropriate to follow the right path; if one can maintain correctness, then regret will be dispelled. Here, the original text is missing some words, and Li Jian's explanation is incomplete."

何氏楷曰：“巳日”，即六二所謂“巳日”也。“乃孚”，即九三九四九五所謂“有孚”也。“悔亡”，即九四所謂“悔亡”也。所以云“巳日”者。變革天下之事，不當輕遽，乃能孚信於人。“乃”，難辭也。下三爻，方欲革故而為新，故有謹重不輕革之意。上三爻，則故者已革而為新矣。九四當上下卦之交，正改命之時，故“悔亡”獨於九四見之。即《彖傳》所云“革而當，其悔乃亡”也。

Collected interpretations also cite He Kai's view: the "巳 day" in the Hexagram Statement refers to the "巳 day" mentioned in the Second Line's Line Statement; "乃孚" corresponds to "有孚" mentioned in the Third, Fourth, and Fifth Lines. "悔亡" refers to "悔亡" in the Fourth Line. The reason for mentioning "巳 day" is that great changes affecting the world should not be hasty or impetuous; only by proceeding slowly can one gain the trust of others. The character "乃" carries a tone of difficulty and effort. The lower three lines are precisely those that are changing the old for the new, so there is a sense of seriousness and reluctance to make changes lightly. The upper three lines, on the other hand, have already replaced the old with the new. The Fourth Line is at the junction of the upper and lower trigrams, precisely the moment of "changing destiny," so "悔亡" appears only in the Fourth Line, which is what the Commentary on the Judgment refers to as "革而当, 其悔乃亡."

案 “巳日乃孚”，李氏何氏之說為長。蓋卦辭爻辭，不應互異也。

Li Guangdi remarked: Regarding the explanation of "Si day is the day of sincerity," the interpretations of Li Jian and He Kai are most reasonable. Since the Hexagram Statement and the Line Statement refer to the same matter, they should not contradict each other.

初九，鞏用黃牛之革。本義 雖當革時，居初無應，未可有為，故為此象。“鞏”，固也。“黃”，中色，“牛”順物。革所以固物，亦取卦名而義不同也。其占為當堅確固守，而不可以有為。聖人之於變革，其謹如此。

The "Line Statement" of the initial line, "Initial Nine," says: Use yellow oxhide to bind it tightly. Zhu Xi in "The Original Meaning of the Zhou Changes" explains that although "Initial Nine" is in a time of change, it is located at the very bottom of the entire hexagram and has no corresponding line above, so it is not yet the time to act. Therefore, this image is used. "Gong" means to bind tightly, "Huang" refers to the central color, and "Niu" is an animal with a gentle nature. Hide is used to bind things tightly. Although the term "Geh" (change) from the hexagram name is used here, its meaning is different from change. The judgment is: One should firmly and securely hold on to oneself and not act rashly. The attitude of the sage toward change is cautious to this extent.

程傳 變革，事之大也。必有其時，有其位，有其才，審慮而慎動，而後可以無悔。九以時則初也，動於事初，則無審慎之意而有躁。《易》之象，以位則下也，無時無援而動於下，則有僭妄之咎，而無體勢之重，以才則離體而陽也，離性上而剛體健，皆速於動也，其才如此，有為則閃咎至矣。蓋剛不中而體躁，所不足者，中與順也，當以中順自固而無妄動則可也。

Cheng Yi in Yichuan's Commentary on the Changes says that change is a major affair of the world, which must have a proper timing, a suitable position, and sufficient ability. One must think deeply and act cautiously to avoid regret. The line "Initial Nine" refers to the timing, which is at the beginning. When an action is taken at the very start, it lacks the meaning of careful consideration and instead shows a hasty and careless attitude. In terms of position, it is located at the lowest level, lacking both timing and support, and acting recklessly in a low position leads to the fault of overstepping one's position and lacking the weight of the situation. In terms of ability, it belongs to the trigram Li (Fire) and is a yang line, which has the nature of upward movement and a strong, firm body, both of which are inclined toward quick action. With such ability and nature, any action will quickly lead to misfortune. In summary, it is strong but not in the center, and its nature is impetuous. What it lacks is "center" and "smoothness," so one should steady oneself with the way of center and smoothness and avoid rash actions.

“鞏”，局束也，革所以包束。“黃”，中色。“牛”，順物。“鞏用黃牛之革”，謂以中順之道自固，不妄動也。不云吉凶，何也？曰：妄動則有凶咎，以中順自固，則不革而已，安得便有吉凶乎？

Cheng Yi continued, "Gong" means to restrain and bind tightly, and leather is precisely used for wrapping and binding. "Huang" refers to the color in the center, and "niu" is an animal that is gentle and compliant. "Gong yong huang niu zhi ge" means to use the principles of being in the center and gentle to stabilize oneself, not to act rashly. Someone asked: Why does this line not mention fortune or misfortune? The answer is: Rash action will bring about danger and calamity; if one maintains oneself by being in the center and compliant, then it is merely a temporary lack of change, so how can there be fortune or misfortune?

集說 干氏寶曰：在革之初，未可以動，故曰“鞏用黃牛之革”。劉氏牧曰：下非可革之位，初非可革之時，要在固守中順之道，而不敢有革也。呂氏大臨曰：初九當《革》之初，居下無位，比於六二，上無正應，雖有剛德，不當自任，唯結六二以自固，故“鞏用黃牛之革”。六二居中柔順，故曰“黃牛”，與《遯》六二同義。

"The Collection of Sayings" cites Gan Bao saying: Being in the beginning of a change, one cannot yet act, hence it says "Strengthening by using a yellow ox's hide." The Collection of Sayings also cites Liu Mu saying: The lower position is not a suitable place for initiating change, and the beginning is not a suitable time for change; the key lies in firmly holding to the middle, correctness, flexibility, and gentleness, and not daring to act rashly in changing. The Collection of Sayings also cites Lü Da Lin saying: Initially, the Nine at the Beginning is at the start of the "Revolution" hexagram, occupying the lower position without authority, only adjacent to the Six in the Second, and above it there is no proper "corresponding" line; although possessing the virtue of strength and firmness, it should not act on its own, but instead connect with the Six in the Second to stabilize itself, hence it says "Strengthening by using a yellow ox's hide." The Six in the Second is in the middle and flexible, hence it is called "yellow ox," which is the same as the meaning of the Six in the Second in the "Retreating" hexagram.

龔氏煥曰：《易》言“黃牛之革”者二，《遯》之六二，居中有應，欲遯而不可遯者也。《革》之初九，在下無應，當革而不可革者也。所指雖殊，而意實相類。

Collected interpretations also cite Gongs Huan's view: In The Zhou Changes, there are two instances mentioning "the hide of a yellow ox." In the hexagram Dùn, line six in the second position, which is in the center and has a corresponding line, represents a desire to retreat but being unable to do so; in the hexagram Gé, line nine at the beginning, which is at the lower position and has no corresponding line, represents a need for change but being unable to make it. Although the situations referred to in these two instances are different, their intended meaning is essentially similar.

案 更改之義，有取於《革》者。“革”，鳥獸之皮也。鳥獸更四時則皮毛改換，《堯典》“希革”“毛毨”之類是也。六爻取象於牛虎豹者以此，牛之皮至堅韌，難以更革者也。以之繫物則固，故《遯》二之“執用”者似之。以之裹物則密，故《革》初之“鞏用”者似之。

Li Guangdi remarked: The reason for taking the image of "Revolution" (Ge) is because "Ge" originally refers to the skin of birds and beasts. Birds and beasts change their feathers and skins with the four seasons, as mentioned in the "Book of Documents, Yao Classic" with "Xi Ge" and "Mao Xian," which refer to this. The reason why the six lines take the images of cattle, tiger, and leopard is precisely because of this. Cattle skin is extremely tough and the hardest to change; using it to bind things makes them secure, so the line "Zhi Yong Huang Niu Zhi Ge" in the second line of the "Dun" hexagram is similar; using it to wrap things makes them tight, so the line "Gong Yong Huang Niu Zhi Ge" in the first line of the "Ge" hexagram is similar.

六二，巳日乃革之，征吉，無咎。本義 六二柔順中正，而為文明之主，有應於上，於是可以革矣。然必“巳日”然後革之，則“征吉”而“尤咎”，戒占者猶未可遽變也。

The line statement of the second line says: Only after the day of Si can there be a change, going forward brings good fortune, and there will be no mistakes. Zhu Xi in The Original Meaning of the Zhou Changes says that the second line is gentle and proper, being the main line of the Li hexagram representing civil virtue. It relates upward to the fifth line, indicating a response. At this time, change is possible. However, one must wait until the day of Si to make the change, in order to achieve good fortune without error. This is a warning to those who inquire that they should not rush to change.

程傳 以六居二，柔順而得中正。又文明之主，上有剛陽之君，同德相應，中正則無偏蔽，文明則盡事理，應上則得權勢，體順則無違悖，時可矣，位得矣，才是矣，處

Cheng Yi in Yichuan's Commentary on the Changes says that a yao of yin, represented by six, occupying the second position is flexible and obedient, and is in the central and correct position. It is also the main yao of civilised virtue. Above it is a yang yang ruler, and their virtues are similar, thus they 'respond to each other'. Being in the central and correct position prevents partiality and obstruction. Civilised virtue can then exhaust all matters and principles. Being in correspondence with nine in the fifth position allows it to gain authority. Being naturally flexible and obedient prevents disorder and rebellion. The timing is appropriate, the position is proper, and the ability is suitable. Here the original text is missing some words, and the following words in Cheng's commentary are also missing.

集說 王氏宗傳曰：六二以中正之德，上應九五中正之君，當《革》之時，卦德所謂“巳日乃孚”是也。故曰“巳日乃革”之，“征吉無咎”。熊氏良輔曰：六二為內卦之主，故卦辭之“巳日”，見之於此卦曰“巳日乃孚”。爻曰“巳日乃革”者，孚而後革也。

"Ji Shuo" cites Wang Zongcheng saying: Six in the Second, relying on the virtue of being both central and upright, corresponds upwardly with Nine in the Fifth, the central and upright ruler, at the proper time of change, which is referred to in the hexagram's virtue as "on the fourth day, trust is established." Therefore, the line statement says "on the fourth day, the change begins, and the expedition is auspicious without blame." "Ji Shuo" also cites Xiong Liangfu saying: Six in the Second is the main line of the inner trigram, so the "fourth day" in the hexagram statement is verified on this line. The hexagram says "on the fourth day, trust is established," and the line statement says "on the fourth day, the change begins," showing that trust is first established, and then the change is carried out.

九三，征凶，貞厲，革言三就，有孚。本義 過剛不中，居離之極，躁動於革者也，故其佔有“征凶貞厲”之戒。然其時則當革，故至於“革言三就”，則亦“有孚”而可革也。

The line statement for Nine in the Third says: going forward brings danger, and holding on is also dangerous; when the discourse of change has been thrice refined and harmonized, there is then trust. Zhu Xi in The Original Meaning of the Zhou Changes says that Nine in the Third is overly strong and not in the central position, and is located at the top of the Li hexagram, thus being a person who is impetuous and eager for change. Therefore, its divination statement warns of "danger in going forward and danger in being firm." However, in terms of the situation, it is indeed a time for change, so when "the discourse of change has been thrice refined," there is then the trust of the people, and thus the change can be carried out.

程傳 九三以剛陽為下之上，又居離之上而不得中，躁動於革者也，在下而躁於變革，以是而行，則有凶也。然居下之上，事苟當革，豈可不為也。在乎守貞正而懷危懼，順從公論，則町行之不疑。“革言”，猶當革之論。“就”，成也，合也。審察當革之言，至於三而皆合，則可信也。言重慎之至能如是，則必得至當乃“有孚”也。己可信而眾所信也，如此則可以革矣。在革之時，居下之上，事之當革，若畏懼而不為，則失時為害。唯當慎重之至，不自任其剛明，審稽公論，至於三就而後革之，則無過矣。

Cheng Yi in Yichuan's Commentary on the Changes says that the Nine in the Third is a man who is yang and strong, located at the upper position of the lower trigram, and is at the top of the Li trigram but not in the central position. This is a person who is impetuous and eager for change. Being in a lower position yet eager for change, acting in this way brings danger. However, since it is located above the lower trigram, if the matter indeed requires change, how could one refrain from acting? The key lies in maintaining uprightness and being mindful of danger, and following the opinions of the people. In that case, one may proceed without hesitation. "Revolutionary words" refer to the discussion on whether or not to change, and "approach" means to come together or agree. Carefully examining the opinions for change, when they agree three times, one can believe in them. This refers to being extremely cautious. If one can do this, it must conform to the principle of utmost correctness, thus "having sincerity" — one is trustworthy, and others also trust one, so change can be made. In times of change, being above the lower trigram, if the matter indeed requires change, and one hesitates out of fear, one will miss the opportunity and bring about disaster. Only by being extremely cautious, not relying on one's own strength and clarity, and repeatedly examining the public opinion until it agrees three times before acting, can one avoid mistakes.

集說 呂氏大臨曰：九三居下體之上，自初至三，遍行三爻，革之有漸，革道以成，故曰“革言三就”。至於三則民信之矣，故“有孚”。龔氏煥曰：九三以過剛之才，躁動以往則凶。處當革之時，貞固自守則厲。唯於改革之言，詳審“三就”，則既無躁動之凶，又無固守之厲。得其時宜，所以可革也。胡氏炳文曰：以其過剛也，故恐其征而不已則凶。以其不中也，又恐其一於貞固，而失變革之義則厲。故必革之言至於“三就”。審之屢，則“有孚”而可革矣。

"Ji Shuo" cites Lü Daling's view: Nine in the Third position is at the top of the Lower Trigram. From Nine at the Beginning to Nine in the Third, the third line has already gone through all stages. Change proceeds gradually, and it is only at this point that the way of change is completed, hence the saying "Ge Yan San Jiu." By the third stage, the people have become convinced, hence the saying "There is sincerity." "Ji Shuo" also cites Gong Huan's view: Nine in the Third, with overly strong talent, if it rushes forward hastily, there will be danger; when it is the time for change, if it remains rigidly unmoving, there will be peril. Only by repeatedly examining the reform proposal until it reaches "San Jiu" can one avoid both the danger of impetuousness and the peril of rigid adherence, thus being exactly appropriate for change, hence it is possible to carry out the change. "Ji Shuo" also cites Hu Bingwen's view: Because Nine in the Third is overly strong, it fears that it will proceed straight ahead without stopping, leading to danger; because it does not occupy the central position, it also fears that it will rigidly adhere to uprightness, losing the meaning of change and leading to peril. Therefore, one must wait until the discussion of change has reached "San Jiu," after repeated examination, before there is sincerity and it is possible to carry out the change.

九四，悔亡，有孚改命，吉。本義 以陽居陰故有“悔”，然卦已過中，水火之際，乃革之時，而剛柔不偏，又革之用也，是以“悔亡”。然又必“有孚”然後革，乃可獲“吉”。明占者有其德而當其時，又必有信，乃“悔亡”而得“吉”也。

The line statement for Nine in the Fourth says: regret disappears; by gaining the trust of others and changing the mandate, it is auspicious. Zhu Xi in The Original Meaning of the Zhou Changes explains that Nine in the Fourth, with a yang line in a yin position, would originally have "regret." However, the entire hexagram has already passed the central position and is at the boundary between water and fire, which is exactly the time for change. Moreover, its balance between yin and yang is precisely what is needed for transformation, hence "regret disappears." Nevertheless, it is still necessary first to gain the trust of others before making changes, in order to achieve auspiciousness. This indicates that the person consulting the oracle must possess such virtue, be in such a favorable time, and also have sincerity, in order to eliminate regret and achieve good fortune.

程傳 九四，革之盛也。陽剛，革之才也。離下體而進上體，革之時也。居水火之際，革之勢也。得近君之位，革之任也。下無繫應，革之志也。以九居四，剛柔相際，革之用也。四既具此，可謂當革之時也。

Cheng Yi in Yichuan's Commentary on the Changes says that the Nine in the Fourth is the time of most intense transformation. It is a yang line, which is the talent required for transformation; it leaves the lower trigram and enters the upper trigram, which is the timing for transformation; it is located at the boundary between water and fire, which is the situation of transformation; it holds a position close to the ruler, which is the responsibility of transformation; it has no corresponding line below it, which is the will of transformation; it occupies the fourth position with a yang line, where yang and yin interact, which is the function of transformation. Since the Nine in the Fourth possesses all these qualities, it can be said to be at the right time for transformation.

事之可悔而後革之，革之而當，其“悔”乃“亡”也。革之既當，唯在處之以至誠，故“有孚”則“改命”吉。“改命”，改為也，謂革之也。既事當而弊革，行之以誠，上信而下順，其吉可知。四非中正而至善何也？曰：唯其處柔也，故剛而不過，近而不逼，順承中正之君，乃中正之人也。易之取義無常也，

Cheng Yi continued to say: When things have reached a point of regret, then change occurs, and if the change is appropriate, that feeling of regret disappears. Since the change is appropriate, what remains is to deal with it with utmost sincerity, so 'having faith' can lead to 'changing destiny' and result in good fortune. 'Changing destiny' means a complete change of approach, which is the essence of change. Once the matter has been properly handled and the drawbacks removed, and the change is carried out with sincerity, there will be trust from above and obedience from below, and good fortune is evident. Someone asked: The line Nine in the Fourth is not 'zhongzheng', so why is it considered the highest good? The answer is: precisely because it is in a yin position, it is strong but not excessive, close to the sovereign without being oppressive, and reverently serves the zhongzheng sovereign. In this way, it itself becomes a person of zhongzheng. The meaning taken from the Zhou Changes does not have fixed examples — there is a missing text in the original manuscript here, and the following words in Cheng's commentary are missing.

集說 虞氏翻曰：將革而謀謂之言，革而行之謂之命。陸氏希聲曰：革而當，故“悔亡”也。為物所信，則命令不便於民者，可改易而獲“吉”。劉氏牧曰：成《革》之體，在斯一爻，且自初至三，則革道已成，故下三爻皆以革字著於爻辭。至於四，則唯曰“悔亡，有孚，改命吉”也。

"The Collected Explanations" cites Yu Fan's interpretation: when a change is about to occur and plans are made in advance, this is called "yan" (speech); when the change has been decided and is put into practice, this is called "ming" (command). "The Collected Explanations" also cites Lu Xisheng's view: since the change is appropriate, "hui wang" (regret disappears); since it is trusted by the people, any decree that is inconvenient for the people can be changed and thus bring good fortune. "The Collected Explanations" also cites Liu Mu's interpretation: the formation of the "Geh" hexagram is achieved through the fourth line, nine four; moreover, from the first line, nine one, to the third line, nine three, the way of change has already been completed, so the line statements of the lower three lines all contain the character "ge" (change). By the time it reaches nine four, it only says "hui wang, you fu, zhi ming ji" (regret disappears, with sincerity, changing the command brings good fortune).

《朱子語類》：問：《革》下三爻，有謹重難改之意，上三爻則革而善，蓋事有新故，下三爻則故事也。未變之時，必當謹審於其先，上三爻則變而為新事矣。曰：然，《乾》卦到九四爻，謂乾道乃革，也是到這處方變。胡氏炳文曰：自三至五，皆言“有孚”，三議革而後孚，四“有孚”而後改，深淺之序也。五“未占”而“有孚”，積孚之素也。

The collected interpretations also cite Zhu Xi's "Sayings" where someone asked: There is a meaning of solemnity and difficulty to change in the lower three lines of the "Revolution" hexagram, while the upper three lines speak of transformation leading to goodness. Generally, things have a distinction between old and new; the lower three lines refer to old matters, which have not yet changed, and one must be cautious and careful beforehand. The upper three lines, however, refer to new matters that have already changed. Zhu Xi replied: Exactly so. In the "Heaven" hexagram, at the fourth line, it says "The way of Heaven is to change," which is also where the transformation occurs. The collected interpretations also cite Hu Bingwen saying: From the third line to the fifth line, all mention "having sincerity." The third line first discusses the change and then gains trust, the fourth line first has trust and then changes the mandate; this is an order from shallow to deep. The fifth line is "not yet divined" but already "has sincerity," which is the result of accumulated trust over time.

九五，大人虎變，未占有孚。本義 “虎”，大人之象。“變”，謂希革而毛毨也。在大人則自新新民之極，順天應人之時也。九五以陽剛中正為革之主，故有此象。占而得此，則有此應，然亦必自其未占之時，人已信其如此，乃足以當之耳。

The line statement of the fifth line, nine in the fifth, says: A great person changes completely, like a tiger shedding its old fur, becoming new and shining. Before any inquiry, he has already gained the trust of people. Zhu Xi in The Original Meaning of the Zhou Changes says that 'tiger' symbolizes a great person; 'change' refers to birds and beasts shedding their old feathers or fur and regrowing it moist and lustrous, which is the kind of renewal described in the Book of Documents, Yao's Classic as 'xi ge' and 'mao xian'. Applied to a great person, this means self-renewal and renewing the people have reached their peak, and it is the time when one conforms to the way of heaven and the hearts of people. The fifth line, with its yang strength being 'zhongzheng', is the main line of transformation, hence this image. If one obtains this line through divination, there will be corresponding results; however, it is also necessary that people have already trusted him before any inquiry, which is why this line statement is appropriate.

程傳 九五以陽剛之才，中正之德，居尊位，大人也。以大人之道，革天下之事，無不當也，無不時也，所過變化，事理炳著。如虎之文采，故云“虎變”。龍虎，大人之象也。變者事物之變。曰虎何也？曰：大人變之，乃大人之變也。以大人中正之道變革之，炳然昭著，不待占決，知其至當，而天下必信也。天下蒙大人之革，不待占決，知其至當而信之也。

Cheng Yi in Yichuan's Commentary on the Changes says that the Nine in the Fifth occupies a position of honor with the virtue of uprightness and the strength of yang, which is called the Great Person. Using the way of the Great Person to transform the world, nothing is done improperly or out of season. Whatever is transformed by him becomes clear and distinct, like the patterns on a tiger's body, hence it is said 'Tiger Transformation'. Both dragon and tiger are symbols of the Great Person. Someone asked: 'Transformation refers to the change of things, so why is it said tiger here?' The answer is: this refers to the transformation led by the Great Person, that is, the transformation of the Great Person himself. Using the upright way of the Great Person to transform, it shines brightly and clearly, without needing divination to decide doubts, one knows it is most appropriate, and the people of the world will certainly believe in it. The people of the world benefit from the transformation of the Great Person, without needing divination to decide doubts, they know it is most appropriate and believe in it.

集說 鄭氏汝諧曰：《革》之道久而後信，五與上，其革之成乎。五陽剛中正，居尊而說體，盡革之美，是以“未占”而“有孚”也，其文曉然見於天下，道德之威，望而可信，若卜筮罔不是孚，虎變之謂也”。龔氏煥曰：《革》以孚信為主，故彖與三四皆以孚為言，至五之“未占有孚”，則“不言而信”，而無以復加矣。

"The Collection of Sayings" cites Zheng Ruoxie's view: the way of change requires a period of time before it is believed by people. The lines nine in the fifth and six at the top are probably the time when the change is completed. Nine in the fifth is yang and upright, occupying a high position and belonging to the hexagram Dui (Lake), which represents joy. It fully realizes the benefits of the change, so "without divination" there is already "credibility." His literary achievements are clearly visible throughout the world, and his moral prestige makes people trust him at a glance, just like divination never fails to come true. This is called "Tiger Transformation." "The Collection of Sayings" also cites Gong Huan's view: the hexagram of Change emphasizes credibility, so the "Tianzhi" (Commentary on the Hexagram) and the lines nine in the third and fourth all focus on the character "fu" (credibility). When it reaches the line nine in the fifth "without divination there is already credibility," this is what the "Zhongyong" (Doctrine of the Mean) calls "credibility without words," and there is nothing more to add.

上六，君子豹變，小人革面，征凶，居貞吉。本義 《革》道已成，君子如豹之變，小人亦革而以聽從矣。不可以往，而居正則“吉”。變革之事，非得已者，不可以過，而上六之才，亦不可以有行也，故占者如之。

The line statement of the Sixth at the Top says: The superior man changes like a leopard shedding its fur, while the inferior man also changes his appearance; proceeding further will bring misfortune, but remaining in a proper position brings good fortune. Zhu Xi in The Original Meaning of the Zhou Changes says that the process of change has already been completed. The superior man renews himself with refined qualities, and the inferior man also changes and becomes responsive to education. At this point, one should not proceed further, but rather remain in a proper position to gain good fortune. Change is inherently a matter of necessity, and it should not be carried to excess; moreover, the capacity of the Sixth at the Top is not suitable for action. Therefore, the person consulting the oracle should act accordingly.

程傳 《革》之終，革道之成也。“君子”，謂善人。良善則已從革而變，其著見若豹之彬蔚也：“小人”，昏愚難遷者。雖未能心化，亦革其面以從上之教令也。龍虎，大人之象。故“大人”云“虎”，“君子”云“豹”也。

Cheng Yi in Yichuan's Commentary on the Changes says that the Sixth at the Top is the end of the卦 of Revolution, and also the time when the way of change is completed. "The gentleman" refers to the virtuous person; the virtuous person has already changed along with the change, and the manifestations appear like leopard patterns, splendid and beautiful. "The petty person" refers to those who are dull and stubborn, difficult to improve; although they cannot be moved from within, they will change their outward appearance to obey the commands above. Both dragon and tiger are symbols of the great man, so "tiger" is said to the "great man," and "leopard" is said to the "gentleman."

人性本善，皆可以變化。然有下愚，雖聖人不能移者，以堯舜為君，以聖繼聖，百有餘年，天下被化，可謂深且久矣。而有苗有象，其來格烝又，蓋亦革面而已。小人既革其外，革道可以為成也。苟更從而深治之。則為已甚，已甚非道也，故至革之終而又征則凶也。當貞固以自守，革至於極，而

Cheng Yi continued to say: Human nature is originally good, and everyone can be transformed and influenced. However, there are some extremely foolish people who cannot be moved even by sages. Even with Yao and Shun as kings, sages following sages, for over a hundred years the people throughout the land received education and influence, which was both deep and long. Yet people like Sanmiao and Xiang eventually submitted and became benevolent only later, and perhaps their change was only superficial. Since the petty person has already changed their outward appearance, the way of transformation is considered complete. If further efforts were made to reform them, it would be excessive. Excess is not in accordance with the correct path, so when transformation reaches its limit, going further would bring danger. At this point, one should be firm and steadfast. Transformation has reached its extreme, and — the original text here is missing, and the following words in Cheng's commentary are also lost.

集說 孔氏穎達曰：居《革》之終，變道已成，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，但能變其顏面容色順上而已，革道已成，宜安靜守正，更有所“徵”則“凶”，居而守正則“吉”。

The "Collected Sayings" cites Kong Yingda's explanation: the sixth line at the top is at the end of the "Revolution" hexagram, indicating that the path of change has been completed. A gentleman in this position, although unable to like the fifth line, which removes the old mandate and establishes a new system, like a tiger's pattern, which is brilliant and striking, can still refine and embellish great achievements, like a leopard's pattern, which is intricate and abundant. Therefore, it is said, "The gentleman changes like a leopard." As for "small people changing their faces," it refers to their ability to change only their appearance and color to conform to those above. Since the path of change has already been completed, one should now be quiet and adhere to the correct way. Further advancement would bring misfortune, while remaining calm and steadfast brings good fortune.

龔氏煥曰：九三與上六皆曰“征凶”，而有“貞厲”“貞吉”之殊者。三之“征凶”。戒其不可妄動也。上之“征凶”，謂事之已革者，不可復變也。三當革而末革，故守“貞”則“厲”。上已革而當守，故居“貞”則“吉”。三革道未成，上革道已成故也。

The collected interpretations also cite Gongs Huan's view: both the ninth trigram and the sixth at the top mention "dangerous enterprise," but one is followed by "caution and danger" and the other by "caution and good fortune." The difference lies in their contexts. The "dangerous enterprise" in the ninth trigram warns against rash action, as it is the time when the change has not yet been made and thus staying still is dangerous. The "dangerous enterprise" in the sixth at the top refers to the fact that after the change has been completed, reversing it again would be dangerous. Therefore, the ninth trigram is the time when the change has not yet been completed, and the sixth at the top is the time when the change has already been completed. In the end, it is because the change has not yet been completed in the ninth trigram and has already been completed in the sixth at the top.

揚氏啟新曰：《革》道已成，非上六革之，有革之者也。上六特承其重熙累洽之後，治定功成之日耳。若九五則必堯舜湯武，乃足以當之。首創之君。開大型範，耳目一新。若混沌初闢，其文疏朗闊大，繼體之後。則漸深邃遒密耳。周之頑民，既歷三紀，世變風移，則革面之謂。革而不守以貞，則所變者隨復變矣。天下事，未革患其不能革，既革患其不能守也，故戒以“居貞”。

Collective commentary also cites Yang Qixin's view: the process of change has already been completed, and it is not the Six at the Top that initiates the change, but rather there are others who bring about the change beforehand. The Six at the Top is merely following after the accumulation of brightness and the continuation of harmony, arriving at a time of peace and stability, when achievements have already been made. As for the Nine in the Fifth, such a position must be held by people like Yao, Shun, Tang, and Wu, who are worthy of it. The founding monarchs establish grand plans and regulations, renewing the world as if at the beginning of creation; their virtue is broad and open. However, when it comes to the successors of the established foundation, the virtue gradually becomes deeper and more intricate. The stubborn remnants of the Zhou dynasty, after three decades and thirty-six years, saw the change in the times and the shift in customs, which is what is referred to by "changing the face." If after a change one does not maintain it with uprightness, then what has been changed will quickly revert. Matters in the world, when not changing, the fear is that one cannot change; once changed, the fear is that one cannot maintain it. Therefore, the line statement uses "residing in uprightness" to warn.

案 五上兩爻相承，虎豹兩物相似。《程傳》以君子為被王化之人，似不如孔氏楊氏以為繼體守成之為安也。如文武開基，肇造維新，豈非若虎之變而文采煥然者乎。成康繼世，禮明樂備，豈非若豹之變而文理繁密者乎。言君子雖稍別於大人，然革道必至此而後為詳且備也。

Li Guangdi remarked: The two lines, nine in the fifth and six at the top, follow each other in sequence. The tiger and the leopard are also similar to each other. Yichuan's Commentary on the Changes interprets 'junzi' as those who accept the king's cultural influence, but this seems less secure than Kong Yingda and Yang Qixin's interpretation of 'junzi' as those who inherit the foundation and maintain the established order. Just as King Wen and King Wu of Zhou initiated the foundation and established a renewed situation, is it not just like a tiger shedding its fur and displaying brilliant patterns? King Cheng and King Kang of Zhou inherited the previous achievements, with well-established rites and complete music education, is it not just like a leopard shedding its fur and displaying fine patterns? Although 'junzi' is somewhat different from 'daren', the way of transformation must reach this stage to be fully detailed and complete.

至“小人革面”，方以被王化者言之。所謂“革面”者，亦非但革其面而不能革心之謂。此卦以禽獸取義，凡禽獸之有靈性而近於人者，如猩猩猿猴之類，皆革其面，故以此為民風丕變之喻爾。王道之行，則仁義成俗，而心亦無不革矣。不然，何以為必世後仁乎！

Li Guangdi continued saying: As for "the petty person changes his face," this refers to the common people who accept the king's teachings. The term "changing one's face" does not mean that they only change their outward appearance but not their inner nature. This hexagram uses animals as a symbol: among animals, those with intelligence close to humans, such as chimpanzees and apes, will shed the hair on their faces. Therefore, this is used to symbolize a great change in the people's customs. When the way of the king is promoted, righteousness becomes the prevailing custom, and people's hearts cannot remain unchanged. Otherwise, why does the Analects say, "It takes a generation to cultivate virtue"?

總論 龔氏煥曰：初言“鞏用黃牛”，末可有革者也。二言“巳日乃革”，不可遽革者也。三言“革言三就”，謹審以為革者也。皆革道之未成也。四言“有孚改命”，則事革矣。五言“大人虎變”，則為聖人之神化矣。上言“君子豹變，小人革面”，則天下為之丕變，而革道大成矣。

"The General Discussion" cites Gongs Huan's statement: "Initial Nine" refers to the time when change is not yet possible, and one should "use a yellow ox to consolidate"; "Six in the Second" refers to the time when change should not be rushed, and one should "wait until the fourth day before changing"; "Nine in the Third" refers to the time when change should be carefully considered and discussed three times before acting. These lines all belong to the stage where the process of change has not yet been completed. "Nine in the Fourth" refers to "having sincerity and changing one's destiny," meaning the change has already succeeded; "Nine in the Fifth" refers to "the great man's tiger-like transformation," meaning the sage's divine education; "Six at the Top" refers to "the gentleman's leopard-like transformation and the petty person's change of face," meaning the world has thus undergone a great transformation, and the process of change has been successfully completed.

鼎.離上.巽下程傳 《鼎序卦》：“革物者莫若鼎，故受之以鼎。”鼎之為用，所以革物也。變

The hexagram Dǐng (Tripod) has Li (Fire) above and Xun (Wind) below, which is the diagrammatic representation. Cheng Yi in his Yichuan Commentary on the Changes says that the Xugua transmission states: "Nothing is more effective in transforming things than a tripod, hence it follows the hexagram Gé (Revolution)." The function of a tripod lies in transforming the form and nature of things, so the hexagram Gé is followed by the hexagram Dǐng. Change—here the original text is missing, and the following words in Cheng's commentary are also missing.

鼎 元吉亨。本義 “鼎”，烹飪之器，為卦下陰為足，二三四陽為腹，五陰為耳，上陽為鉉，有鼎之象。又以巽木入離火而致烹飪，鼎之用也。故其卦為鼎，下巽，巽也，上離為目而五為耳，有內巽順而外聰明之象。卦自巽來，陰進居五，而下應九二之陽，故其占曰“元亨”。“吉”，衍文也。

The hexagram statement of the Hexagram "Ding" says: Greatly auspicious, smooth and unimpeded. Zhu Xi in "The Original Meaning of the Zhou Changes" says that "Ding" refers to a cooking vessel. Looking at the hexagram lines, the lowest yao is a yin line representing the foot of the Ding. The three yang lines in the second, third, and fourth positions represent the body of the Ding. The fifth yao is a yin line representing the handle of the Ding, and the top yang line represents the horizontal bar "xuan" used to lift the handle. The entire hexagram thus forms the image of a Ding. Furthermore, the wind trigram Xun brings in the fire trigram Li to cook, which is the function of a Ding, so this hexagram is named "Ding." The lower trigram is Xun, signifying humility and obedience. The upper trigram Li originally represents the eye, but the fifth line is in the position of the handle, so there is an image of inner humility and outer wisdom. In terms of hexagram transformation, this hexagram comes from the hexagram Xun. A yin line ascends to the fifth position, and interacts with the yang line at the second position, hence the hexagram statement says "original auspiciousness and smoothness." As for the character "ji" (auspicious), it is an added character in the transmission.

程傳 以卦才言也，如卦之才，可以致“元亨”也，止當云“元亨”，文羨“吉”字，卦才可以致“元亨”，未便有“元吉”也。《彖》復止云“元亨”，其羨明矣。

Cheng Yi in his Commentary on the Changes says that this hexagram statement refers to the quality of the hexagram itself. According to the quality of this hexagram, it can achieve 'original excellence and harmony', so only the two characters 'original excellence and harmony' should be written. The text of the classic includes an extra character 'auspicious', which is incorrect. Although a hexagram can achieve 'original excellence and harmony', it is not yet capable of achieving 'original supreme auspiciousness'. Moreover, the Commentary on the Judgment also only mentions 'original excellence and harmony' when explaining this hexagram. Therefore, the character 'auspicious' is an addition and becomes even clearer.

集說 易氏祓曰：《易》之渚卦皆言象，取諸物以名卦者，《鼎》與《井》而已。《井》以木巽水，《鼎》以木巽火，二卦以養人為義，故皆以實象明之。胡氏一桂曰：自“元亨”外無餘辭，唯《大有》與《鼎》。

"The Collected Sayings" cites Yi Fu's statement: The Zhou Changes (I Ching) has each hexagram explaining an image, but only the hexagrams of "Well" and "Tripod" directly take a physical object as their name. The "Well" hexagram represents wood entering water, and the "Tripod" hexagram represents wood entering fire. Both hexagrams establish their meaning through the concept of nourishing people, thus using specific physical images to explain their meanings. "The Collected Sayings" also cites Hu Yigui's statement: Except for the two characters "yuan heng," the hexagram statements have no other words, and only the hexagrams of "Great Possession" and "Tripod" have this characteristic.

案 上經《頤》卦言養道，曰聖人養賢以及萬民。然則王者之所當養，此兩端而已。下經《井》言養，《鼎》亦言養，然井在邑里之間，往來行汲，養民之象也。《鼎》在朝廟之中，燕饗則用之，養賢之象也。養民者存乎政，行政者存乎人，是其得失未可知也，故《井》之彖猶多戒辭。至於能養賢，則與之食天祿，治天職，而所以養民者，在是矣，故其辭直曰“元亨”，與《大有》同。

Li Guangdi remarked: The Upper Classic's Yí hexagram discusses the way of nurturing, stating "the sage nurtures the virtuous and extends this to the people." This shows that what a ruler should nurture is no more than these two aspects. The Lower Classic's Jǐng hexagram also discusses nurturing, as does the Dǐng hexagram; however, the Jǐng hexagram represents nurturing in the countryside, where people come and go to draw water, symbolizing the nurturing of the common people. The Dǐng hexagram, on the other hand, represents nurturing in the court and ancestral temple, used only during banquets, symbolizing the nurturing of the virtuous. Nurturing the people depends on government policies, and implementing policies depends on talent. The outcome of this process is still uncertain, so the Jǐng hexagram's statement contains more admonitions. As for being able to nurture the virtuous, this means allowing the virtuous to enjoy the heavenly salary and to manage the duties entrusted by heaven, and the fundamental aspect of nurturing the people is already included within this. Therefore, the Dǐng hexagram's statement simply says "original and harmonious," the same as the Dàyǒu hexagram.

初六，鼎顛趾，利出否，得妾以其子，無咎。本義 居《鼎》之下，鼎趾之象也。上應九四則“顛”矣。然當卦初，鼎未有實，而舊有否惡之積焉。因其顛而出之，則為利矣。得妾而因得其子，亦由是也。此爻之象如此，而其占“無咎”。蓋因敗以為功，因賤以致貴也。

The line statement for the initial line (Chu Liu) says: The tripod leg is overturned upwards, thus expelling the filth inside, which is beneficial; marrying a concubine and having a son through her does not result in blame. Zhu Xi in The Original Meaning of the Zhou Changes explains that the initial line is located at the very bottom of the Ding hexagram, symbolizing the tripod leg. It connects upward with the ninth line in the fourth position (Jiu Si), and when the tripod leg is overturned, it becomes inverted. However, at this early stage of the hexagram, the tripod still contains old filth rather than new food. By overturning it, the filth is expelled, which is beneficial. Similarly, marrying a concubine and having a son through her follows the same principle. The image of this line is thus characterized, and its divination result is 'no blame,' because it transforms from decay into utility and from lowly status into honor.

程傳 六在《鼎》下，“趾”之象也。上應於四，趾而向上，“顛”之象也。鼎覆則趾顛，趾顛則覆其實矣，非順道也。然有當顛之時，謂傾出敗惡以致潔取新，則可也。故“顛趾”利在於“出否”，“否”，惡也。四近君大臣之位，初在下之人而相應，乃上求於下，下從其上也。上能用下之善，下能輔上之為，可以成事功，乃善道。如鼎之“顛趾”，有當顛之時，未為悖理也。“得妾”以其子“無咎”，六陰而卑，故為妾。“得妾”，

Cheng Yi's Commentary on the Changes says that the line "Initial Six" is located at the very bottom of the "Tripod" hexagram, symbolizing the "foot" of the tripod. It corresponds with the line "Nine in the Fourth," and when the tripod's foot is facing upward, it symbolizes "upside down." When the tripod is overturned, its foot faces upward, and the contents inside spill out. This is not in accordance with the natural order. However, there are times when overturning is appropriate, such as when expelling corrupt and filthy things to make way for clean and fresh ones. In such cases, overturning is acceptable. Therefore, the benefit of "upside down foot" lies in "expelling obstruction." "Obstruction" refers to filth and evil. The line "Nine in the Fourth" is in a position close to the ruler, representing a high-ranking minister, while "Initial Six" is in a low position. Their correspondence indicates that those above seek help from those below, and those below obey those above. Those above can take advantage of the strengths of those below, and those below can assist those above in their endeavors, thus achieving success. This is a good principle. Like the "upside down foot" of the tripod, overturning at the right time does not violate the natural order. As for "acquiring a concubine and having a son without blame," "Initial Six" is a yin line in a low position, thus symbolizing a concubine. "Acquiring a concubine" — the original text here is missing, and the following part of Cheng's commentary is also missing.

集說 熊氏良輔曰：“鼎顛趾”，鼎之末用而傾僕也。未用而傾僕，則汙穢不能留，反以顛為利也。若九四之折足，則覆敗而凶矣。“得妾以其子”，又就“顛趾”“出否”上取義，“得妾”者，“顛趾”也，以其子者，“出否”也，疑於有咎，故曰“無咎”。

"The Collection of Sayings" cites Xiong Liangfu's explanation: the phrase "the tripod is overturned on its foot" means that the tripod has not yet been used but is already overturned. Since it has not been used, the filth inside cannot remain, so overturning it is actually advantageous. If instead, like nine in the fourth position, the tripod's leg is broken, then the entire tripod is completely overturned and the matter fails, resulting in misfortune. As for "obtaining a concubine and thus having a son," this also derives its meaning from the idea of "overturning the tripod" and "emergence from blockage": "obtaining a concubine" corresponds to "overturning the tripod," and obtaining a son through the concubine corresponds to "emergence from blockage." Such matters may seem to involve wrongdoing, so the line statement specifically says "no blame."

案 《易》例初六應九四，無亨吉之義，蓋以初六乃材德之卑，應四有援上之嫌，故於義無可取者。其動於應而凶咎者，則有之矣，“鳴豫”“咸拇”之類是也。唯《晉》有上進之義，《萃》有萃上之義，《鼎》有得養之義，此三者則初六九四之應，容有取焉。然《晉》初則“晉如摧如”，《萃》初則“乃亂乃萃”，蓋主於在下者之求進求萃而言。

Li Guangdi remarked: In the Zhou Changes, the general rule is that the First Line (initial line) and the Fourth Line (fourth line) correspond with each other. Usually, this correspondence does not imply smoothness and auspiciousness, because the First Line is of low virtue and ability, and its correspondence with the Fourth Line implies an attempt to attach oneself to a higher position, which is not commendable in terms of moral reasoning. Rather, there are many examples where such correspondence leads to misfortune. For instance, the "Ming Yu" (loud rejoicing) in the First Line of the Yu hexagram, and the "Xian Qi Mu" (tasting with the toe) in the First Line of the Xian hexagram are of this kind. Only in the Jin hexagram, the Cui hexagram, and the Ding hexagram does the First Line correspond with the Fourth Line in a way that is commendable. However, the First Line of the Jin hexagram says "Jin Ru Cui Ru" (advancing as if crushed), and the First Line of the Cui hexagram says "Nai Luan Nai Cui" (causing confusion and gathering), because these hexagrams mainly emphasize the lower line's self-initiated advancement and self-initiated gathering.

則居卑處初，未能自達者宜也。唯《鼎》之義，主於上之養下，上之養下也，大賢固養之矣。及其使人也器之，薄材微品，所不遺焉。當此之時，雖其就上也如顛趾，而因得去汙穢以自濯於沽清。雖其媒鬻也如妾，而因得廣嗣續以薦身於嬪御。盛世所以無棄才，而人入於士君子之路者，此也，故觀《易》者知時義之為要。

Li Guangdi continued to say: Those who are in low positions and at the beginning of their careers, temporarily unable to achieve success on their own, is only natural. Only the meaning of the "Ding" hexagram is mainly about those above supporting those below. Those above supporting those below, great virtuous men should support them; when employing people, according to their capacity, assigning them appropriate duties, even those with little talent and low status are not overlooked. At such a time, although a person may appear to be in a disordered state, like the legs of a tripod being overturned, he can thus remove his own filth and purify himself; although he may appear to be self-recommending in a humble manner, like a concubine, he can thus expand his descendants and present himself to the palace. The reason why the age of prosperity does not abandon talented people, and everyone can walk the path of the gentleman, is precisely here. Therefore, those who read the "Zhou Yi" should know that "time" and "propriety" are the most important.

九二，鼎有實，我仇有疾，不我能即，吉。本義 以剛居中，“鼎有實”之象也。“我仇”，謂初。陰陽相求而非止，則相陷於惡而為仇矣。二能以剛中自守，則初雖近，不能以就之矣。是以其象如此，而其占為如是則“吉”也。

The line statement for nine in the second position says: The tripod contains food; my enemy has a sickness and cannot come close to me, which is auspicious. Zhu Xi in The Original Meaning of the Zhou Changes explains that nine in the second position, with a yang line occupying the central position of the lower trigram, represents the image of "the tripod containing food." "My enemy" refers to initial six. Yin and yang seek union without restraint, leading to mutual entanglement in evil and forming enmity. Nine in the second position can maintain itself by upholding firm strength and uprightness. Thus, although initial six is adjacent, it cannot approach. Therefore, the image is as such, and the divination is auspicious.

程傳 二以剛實居中，鼎中“有實”之象。鼎之有實，上出則為用。二陽剛有濟用之才，與五相應，上從六五之君，則得正而其道可亨。然與初密比，陰從陽者也。九二居中而應中，不至失正，己雖自守，彼必相求，故戒能遠之，使不來即我，則“吉”也。“仇”，對也。陰陽相對之物，謂初也。相從則非正而害義，是有“疾”也。二當以正自守，使之不能來就己。人能自守以正，則不正不能就之矣，所以“吉”也。

Cheng Yi in Yichuan's Commentary on the Changes says that the line Nine in the Second, with its solid and strong nature, is in the central position, which corresponds to the image of a tripod with something inside. The tripod contains food, which is taken out for people to use. Similarly, the Nine in the Second possesses the virtuous and capable qualities of a yang force, and it corresponds with the Six in the Fifth. It follows the ruler in the upper position, thus maintaining the correct path and achieving success. However, it is very close to the initial line, and yin always follows yang. Since the Nine in the Second is in the central position, the corresponding Six in the Fifth is also in the central position, so it does not lose the correct path. Although the Nine in the Second can maintain its own integrity, the other party will certainly seek to connect with it, so the line statement warns it to be able to keep a distance and prevent the other from coming close, which is auspicious. "Chou" refers to the opposite, meaning the other yin force, which is the initial line. If it follows the other, it will go against the correct path and harm the principles, which is called "having illness." The Nine in the Second should maintain the correct path and prevent the initial line from getting close. If a person can maintain the correct path, those who are not correct will not be able to approach, so it is auspicious.

集說 胡氏炳文曰：《鼎》諸爻與《井》相似，《井》以陽剛為泉，《鼎》以陽剛為實。《井》二無應，故其功終不上行。《鼎》二有應，而能以剛中自守，故“吉”。

"The Collection of Sayings" cites Hu Bingwen's explanation: The "Well" hexagram is similar to the "Tripod" hexagram in that the "Well" hexagram uses yang lines to symbolize spring water, while the "Tripod" hexagram uses yang lines to symbolize the food in the tripod. In the "Well" hexagram, the line nine two has no corresponding line, so its effectiveness cannot ultimately ascend; however, in the "Tripod" hexagram, the line nine two has a corresponding line, and can maintain firmness and centrality through its strength, thus being auspicious.

案 此“疾”字是妒害之義，所謂入朝見疾是也。夫相妒害，則相遠而不相即矣。然小人之害人也，必托為親愛以伺其隙，故必不惡而嚴，使之“不我能即”，而後無隙之可乘也。此只據九二剛中能自守而取此象，不必定指一爻為我仇也。

Li Guangdi remarked: The character "ji" here means jealousy and slander, similar to the "ji" in the historical records where it says "entering court and being seen as a threat." When people are jealous and slander each other, they naturally become distant and not close. However, small people who harm others will certainly pretend to be close and affectionate in order to find an opportunity. Therefore, one must maintain dignity without being harsh or speaking sharply, making the other party unable to approach oneself, thus leaving no opportunity for them to take advantage. This sentence is based on the image of Nine in the Second, which is strong and upright, able to maintain self-discipline. It is not necessary to specifically identify a particular line as "my enemy."

九三，鼎耳革，其行塞，雉膏不食，方雨虧悔，終吉。本義 以陽居鼎腹之中，本有美實者也。然以過剛失中，越五應上，又居下之極，為變革之時，故為鼎耳方革而不可舉移。雖承上爻文明之腴。有“雉膏”之美，而不得以為人之食。然以陽居陽，為得其正，苟能自守，則陰陽將和，而失其悔矣。占者如是，則初雖不利，而“終”得“吉”也。

The line statement for Nine in the Third says: The handle of the tripod has changed, the tripod cannot be moved, and the path is blocked; the delicious wild chicken soup is not eaten by anyone; when yin and yang harmonize and rain comes down, regret will be reduced, and finally it will be auspicious. Zhu Xi in The Original Meaning of the Zhou Changes says that Nine in the Third, with a yang line in the middle of the belly of the tripod, originally holds delicious food. However, it is overly strong and has lost the central position, crossing over Six in the Fifth to respond to Nine at the Top, and is at the top of the lower trigram, which is a time of change. Therefore, it is taken as an image of the tripod handle having changed and being unable to lift or move it. Although it receives the rich nourishment from the upper trigram of civilization, like the delicious wild chicken soup, it cannot be shared with others. However, since it has a yang line in a yang position, it is "in the right place" and correct. If it can hold on, yin and yang will eventually harmonize, and the regret will be reduced. If the person asking the question can do this, then although it starts off unfavorable, it will eventually be auspicious.

程傳 “鼎耳”，六五也，為《鼎》之主。三以陽居巽之上，剛而能巽，其才足以

Cheng Yi in Yichuan's Commentary on the Changes says, "The 'ding er' refers to the line six in the fifth, which is the main line of the DING hexagram. The line nine in the third holds a yang line in the upper position of the XUN hexagram, being strong yet capable of yielding, and its ability is sufficient—here the original text is missing, and the following words in Cheng's commentary are also missing."

集說 易氏祓曰：三鼎腹，有實者也，“耳”謂六五。正所以運其腹中所容者，唯上無應，塞而不行。實在其中，美如“雉膏”，誰得而享之，然君子處心，要使美實備於我，而不計行之通塞。及其終也，陰陽相濟，有至和將雨之兆，此所以虧其始之悔，而終必獲吉也。

"Ji Shuo" cites Yi Fu's explanation: Nine in the Third represents the belly of the tripod, which holds things; "ear" refers to Six in the Fifth, which is precisely used to carry the contents of the tripod's belly. However, since Nine in the Third has no "corresponding line" above it, there is blockage. The food is inside the tripod, fresh and delicious like "chicken fat," but who can enjoy it? Yet the gentleman's intention is to possess this beautiful substance within himself, without concerning himself with whether the means are smooth or obstructed. Eventually, yin and yang harmonize with each other, showing signs of extreme harmony and about to rain, which is why the initial regret is reduced and ultimately certain good fortune is achieved.

胡氏炳文曰：《井》《鼎》九三，皆居下而未為時用。《井》三如清潔之泉而不見食，《鼎》三如鼎中有雉膏而不得以為人食。然君子能為可食，不能使人必食，六五鼎耳，三與五不相遇，如鼎耳方變革而不可舉移，故其行不通。然五文明之主，三上承文明之腴，以剛正自守，五終當求之，方且如陰陽和而為雨，始雖有不遇之悔，終當有相遇之吉。《井》三所謂“王明並受其福”者，亦猶是也。

Collective commentary also cites Hu Bingwen's view: In both the Well and the Cauldron hexagrams, the Nine in the Third is in the lower trigram but not employed by the world. In the Well hexagram, the Nine in the Third is like clean spring water but no one drinks it. In the Cauldron hexagram, the Nine in the Third is like a delicious wild chicken soup in the cauldron but cannot be given to others. However, a gentleman can only make himself edible, but cannot force others to eat. The Six in the Fifth is the handle of the cauldron, and the Nine in the Third and the Six in the Fifth do not meet. It is like the cauldron handle being in a situation of change and unable to lift or move, so its path is blocked. However, the Six in the Fifth is the main line of civilised virtue, and the Nine in the Third is supported by the rich resources of the civilised hexagram above. As long as one maintains firmness and uprightness, the Six in the Fifth will eventually seek it out. At that time, it is like yin and yang harmonising to bring rain: although there was initially regret from not meeting, eventually there will be good fortune from meeting. The phrase "The king's wisdom brings blessings to all" in the Nine in the Third of the Well hexagram is also based on the same principle.

九四，鼎折足，覆公餗，其形渥，凶。本義 晁氏臼；“形渥”，諸本作“刑剭”，謂重刑也，今從之。九四居上任重者也，而下應初六之陰，則不勝其任矣。故其象如此，而其占凶也。

The line statement for nine in the fourth says: The foot of the tripod breaks, spilling the delicacies of the prince and noble, the body of the tripod is soiled and in disorder, resulting in misfortune. Zhu Xi in The Original Meaning of the Zhou Changes says that Chao Shuo Zhi pointed out that "xiong wo" in various versions is actually "xing zhi," meaning severe punishment. Now we follow this interpretation. Nine in the fourth holds a high position and bears a heavy responsibility, yet it connects downward with the initial six, a yin line, thus failing to fulfill its duty. Therefore, its image is like this, and its divination is ominous.

程傳 四，大臣之位，任天下之事者也。天下之事，豈一人所能獨任，必當求天下之賢智，與之協力。得其人，則天下之治，可不勞而致也。用非其人，則敗國家之事，貽天下之患。四下應於初，初陰柔小人，不可用者也。而四用之，其不勝任而敗事、猶鼎之折足也。“鼎折足”，則傾覆公上之餗。“餗”，鼎實也。居大臣之位，當天下之任，而所田非人，至於覆敗，乃不勝其任，可羞愧之甚也。“其形渥”，謂赧汗也，其凶可知。

Cheng Yi in Yichuan's Commentary on the Changes says that the fourth line represents the position of a minister, who bears the responsibilities of the world. The affairs of the world cannot be handled by one person alone; one must seek out the wise and virtuous talents throughout the land and work together with them. If the right people are appointed, the governance of the world can be achieved effortlessly; if the wrong people are appointed, the state's affairs will be ruined, and the world will suffer. The fourth line is connected downward with the first line, which represents a weak and petty person. Such a person should not be entrusted with responsibility, yet the fourth line uses him, leading to failure because he cannot shoulder the burden, just like a broken leg of a tripod. When one leg of a tripod breaks, the delicacies in the tripod are overturned onto the ground. "Fù" refers to the food in the tripod. A minister, who holds a high position and bears the heavy responsibilities of the world, yet appoints the wrong person, leading to the collapse of affairs, is unable to fulfill his duties and feels extreme shame. "Its form is moist" means he is so ashamed that his face turns red and he sweats. The danger is evident.

《繫辭》曰：“德薄而位尊，知小而謀大，力少而任重，鮮不及矣。”言不勝其任也，蔽於所私，德薄知小也。

Cheng Yi then cited the Great Treatise, which says: "One with shallow virtue but in a high position, limited knowledge yet planning for great things, and little strength yet bearing heavy responsibilities, will rarely succeed." This is precisely referring to being unable to bear one's responsibilities. Being blinded by private desires is a manifestation of shallow virtue and limited insight.

集說 王氏弼曰：“渥”，沾濡之貌也。既“覆公餗”，體為沾滯，知小謀大，不堪其任，受其至辱，災及其身，故曰“其形渥，凶”也。胡氏瑗曰：夫鼎之實必有齊量，不可以盈溢。若遇其盈溢，則有覆餗之凶。君子之人，雖有才德，亦有分量。若職事過其才分，則有墮官之謗矣。

"The Collection of Commentaries" cites Wang Bi's explanation: "Wo" refers to the state of being dampened and soaked. Since the delicacies of the nobles have already been overturned, the body of the tripod vessel has become stained and blocked. A person with limited insight attempting great endeavors cannot bear such a heavy responsibility, thus suffering great disgrace and calamity that affects himself. Therefore, it is said, "Its form is dampened, ominous." The Collection of Commentaries also cites Hu Yuan's explanation: the food that the tripod can hold has a certain measure; it cannot be filled to the brim. Once it is full, there is the danger of overturning the delicacies. A gentleman, though possessing talent and virtue, has his own appropriate measure. If the duties he bears exceed his capacity, he will bring about the reputation of being incompetent and criticized.

蘇氏軾曰：《鼎》之量極於四，其上則耳矣。受實必有餘量，以為溢地也，溢則覆矣。朱氏震曰：“其形渥”，羞赧之象。澤流被面，沾濡其體也。易氏祓曰：四亦鼎腹有實，在二陽之上，已過於溢，而又以陽剛之才，下應於初， 胡氏炳文曰：初未有鼎實，故因“顛趾”而“出否”。四已有鼎實，故“折足”而覆餗。

The collected interpretations also cite Su Shi's view: the capacity of the tripod reaches its limit at the fourth line, and beyond that is the handle. When holding something, one must leave space for overflow; once it is full, it will tip over. The collected interpretations also cite Zhu Zhen's view: "its shape is moist" refers to the image of shame and blushing, with sweat flowing down and covering the face, wetting the whole body. The collected interpretations also cite Yi Fu's view: the fourth line is also the belly of the tripod, which is already overflowing, and it is located above two yang lines, thus being overly full. It also relies on the yang strength to respond to the initial six. However, the original text here is missing, and Yi Fu's words are incomplete. The collected interpretations also cite Hu Bingwen's view: at the initial six, the tripod still has no food, so it can "tip the foot" and "exit the blockage"; at the fourth line, the tripod already has food, so a "broken foot" causes the delicious food to spill out.

案 四之得凶，諸家之說備矣。蓋三陽為實，而四適當其盈也，盈則有傾覆之象矣。又應初為無輔，故有“折足”覆餗之象，凡《易》例，九四應初六，皆有損而無助，《大過》之“不橈乎下”，《解》之“解而拇”，皆是也，“其形渥”，從王氏說為是。《詩》曰“渥赭”，曰“渥丹”，皆以顏貌言之，愧生於中，則顏發赤也。

Li Guangdi remarked: The reason why nine in the fourth position is considered凶 is something that various schools have already explained thoroughly. Generally speaking, the three yang lines are the actual contents of the tripod, and nine in the fourth position is exactly at the point of fullness, where fullness gives the image of overturning; furthermore, the line it corresponds to, six at the beginning, cannot provide it with support, hence the image of 'breaking the foot' and overturning the delicious food. In general, the Zhou Changes have a common principle: when nine in the fourth corresponds to six at the beginning, it is always accompanied by loss rather than assistance. In the hexagram Da Guo, nine in the fourth says 'not bending downwards,' and in the hexagram Jie, nine in the fourth says 'loosening the big toe,' all belong to this category. As for 'its form is moist,' it is only correct to follow Wang Bi's interpretation. The Book of Poetry says 'moist ochre' and 'moist red,' which refer to the color of a person's face; shame arises from the heart, and thus the face becomes red.

六五，鼎黃耳金鉉，利貞。本義 五於象為耳，而有中德，故云“黃耳”。“金”，堅剛之物。“鉉”，貫耳以舉鼎者也。五虛中以應九二之堅剛，故其象如此。而其占則利在貞固而已。或曰“金鉉”以上九而言，更詳之。

The line statement of the fifth line says: The tripod has a yellow ear and a firm and strong bronze bar for lifting. It is favorable to maintain the correct course. Zhu Xi in The Original Meaning of the Zhou Changes says that the fifth line takes the image of the tripod ear, and since it possesses the virtue of being in the center, it is called "yellow ear." "Gold" refers to something firm and strong; "xuan" is a horizontal bar that passes through the tripod ear to lift the tripod. The fifth line is humble and resides in the center, and corresponds with the firm and strong nine in the second line, hence this image. Its divination result is only that it is favorable to maintain firm and correct conduct. Some people also say that "gold xuan" refers to the top nine, and this point still needs further investigation.

程傳 五在鼎上，耳之象也。鼎之舉措在耳，為鼎之主也。五有中德，故云“黃耳”。“鉉”，加耳者也。二應於五，來從於耳者鉉也。二有剛中之德，陽體剛，中色黃，故為“金鉉”。五文明得中而應剛，二剛中巽體而上應，才無不足也，相應至善矣。所利在貞固而已，六五居中應中，不至於失正，而質本陰柔，故戒以貞固於中也。

Cheng Yi in Yichuan's Commentary on the Changes says that the line six in the fifth is located at the upper part of the tripod, symbolizing the handle of the tripod. The lifting and lowering of the tripod entirely depend on the handle, so the handle is the master of the tripod. The line six in the fifth possesses the virtue of being in the center, hence it is called "Yellow Handle." The "xuan" is a horizontal bar added to the handle; the line nine in the second corresponds to the line six in the fifth and comes forward to attach to the handle, which is the xuan. The line nine in the second possesses the virtue of being strong and upright in the center, with yang nature being strong and the color of being in the center being yellow, so it is called "Golden Xuan." The line six in the fifth is civilized and in the center, and also corresponds below to the strong and upright line; the line nine in the second is strong and upright in the center, belonging to the trigram Xun, and corresponds upward, thus having no defects. The mutual correspondence between these two lines can be considered perfect. What needs to be focused on is merely maintaining firmness and uprightness. The line six in the fifth is in the center, and the line it corresponds to is also in the center, thus not losing the path of correctness. However, its nature is ultimately yin and soft, so it is warned to achieve firmness and uprightness in maintaining the center.

集說 五氏宗傳曰：在鼎之上，受鉉以舉鼎者耳也，六五之象也。在鼎之外，貫耳以舉鼎者鉉也，上九之象也。王氏申子曰：“黃”，中色，謂五之中也。“金”，剛德，謂上之陽也。主一鼎者在乎耳，耳不虛中，則鼎雖有鉉而無所措，耳而無鉉，則鼎雖有實而無所施。故《鼎》之六五，虛其中以納上九陽剛之助，而後一鼎之實，得以利及天下，猶“鼎黃耳”得“金鉉”也。曰“利貞”，亦以陰居陽而有此戒。

"The Collection of Sayings" cites Wang Zongcheng's statement: the part on top of the tripod that bears the lifting bar is the ear, which represents the image of Six in the Fifth; the part outside the tripod that passes through the ear to lift it is the lifting bar, which represents the image of Nine at the Top. "The Collection of Sayings" also cites Wang Shenzi's statement: "Yellow" is the central color, referring to the central position of Six in the Fifth; "metal" represents strength, referring to the Yang strength of Nine at the Top. The key to controlling a tripod lies in its ear; if the ear is not hollow in the center, then even with a lifting bar there would be nowhere to place it; only having an ear without a lifting bar would mean that even if there is food in the tripod, it could not be used. Therefore, the line statement of the "Ding" hexagram says "favorable to uprightness" because it warns against a yin line occupying a yang position.

胡氏一桂曰：《程傳》及諸家，多以六五下應九二為“金鉉”，《本義》從之。然猶舉或曰之說，謂“金鉉”以上九言，竊謂鉉所以舉鼎者也，必在耳上，方可貫耳。九二在下，勢不可用，或說為優。然上九又自謂“玉鉉”者，金象以九爻取，王象以爻位剛柔相濟取。

The collected interpretations also cite Hu Yigu's view: both Yichuan's Commentary on the Changes and other schools mostly take the nine in the second line, which corresponds below to the six in the fifth, as "Jin Xuan" (golden chain). The Original Meaning of the Zhou Changes also follows this interpretation, but still presents another view with "or says," considering "Jin Xuan" to refer to the nine at the top. In my private opinion, Xuan is used to lift a tripod, and it must pass through the tripod's ears, which are located above. Since the nine in the second line is below, it cannot be used in this way. Therefore, the view of "or says" is more convincing. As for the nine at the top, which is also called "Yu Xuan" (jade chain), this is because the image of "Jin" (gold) is taken from the yang line of nine, while the image of "Yu" (jade) is taken from the balanced yin and yang of the line's position.

上九，鼎玉鉉，大吉，無不利。本父上於象為“鉉”，而以陽居陰，剛而能溫，故有“玉鉉”之象。而其占為“大吉尤不利”，蓋有是德，則如其占也。

The line statement of the top yang line says: The tripod is paired with a jade handle, which brings great good fortune and no misfortune. Zhu Xi in The Original Meaning of the Zhou Changes says that the top yang line takes the image of the handle. It is a yang line occupying a yin position, thus combining strength with gentleness, hence the image of a jade handle. Its divination result is "great good fortune without any misfortune," because possessing such virtue will bring about such a result.

程傳 《井》與《鼎》以上出為用，處終，鼎功之成也。在上鉉之象，剛而溫者玉也。九雖剛陽，而居陰履柔，不極剛而能溫者也。居成功之道，唯善處而已。剛柔適宜，動靜不過，則為“大吉”，無所不利矣。在上為鉉，雖居無位之地，實當用也。與它卦異矣，《井》亦然。

Cheng Yi in Yichuan's Commentary on the Changes says that the Gua of Well and the Gua of Cauldron both function by bringing things up. The top line is at the end point, which is exactly where the Cauldron's accomplishment is completed. Being at the top position is the image of the bell (xuan). A strong yet mild substance is jade. The line Nine at the Top, although a strong and vigorous yang line, is located in a yin position and stands on a soft ground, thus being strong yet not extreme, and able to be mild. At the time of accomplishment, the key lies in knowing how to position oneself: the combination of strength and softness is appropriate, and movement and stillness are neither excessive nor deficient. This is called 'great good fortune,' with nothing being unfavorable. Being at the top position as the bell, although in a place without official position, is actually in the position of great use. This is different from other guas, and the Gua of Well is also like this.

集說 易氏祓曰；《鼎》與《井》，其用在五，而其功皆在上。《井》至上而後為“元吉”，《鼎》至上而後為“大吉”，皆所以全養人之利者也。熊氏良輔曰：《井》、《鼎》皆以上爻為“吉”，蓋水以汲而出井為用，食以烹而出鼎為用也。

"The Collected Sayings" cites Yi Fu's statement: The "Well" hexagram and the "Tripod" hexagram both have their function in the fifth line, and their effectiveness is realized in the top line. The "Well" hexagram only mentions "original good fortune" at the top line, and the "Tripod" hexagram only mentions "great good fortune" at the top line; both are for the sake of benefiting people. "Collected Sayings" also cites Xiong Liangfu's statement: The "Well" hexagram and the "Tripod" hexagram both consider the top line as auspicious, because water is useful only when drawn out from the well, and food is useful only when cooked and taken out of the tripod.

案 此卦與《大有》，只爭初六一爻耳，餘爻皆同也。《大有》之彖辭直曰“元亨”，它卦所無也。唯《鼎》亦曰“元亨”，《大有》上爻曰“吉無不利”，它爻所無為也。唯《鼎》上爻亦曰“大吉無不利”，以其皆為尚賢之卦故也。上九剛德為賢，六五尊而尚之，是尚賢也。在它卦有此象者，如《賁》、《大畜》、《頤》之類，其義皆善，其《彖傳》亦多發“尚賢”“養賢”之義。

Li Guangdi remarked: This hexagram and the Hexagram Da You differ only in the line Chilu, while all the other lines are the same. The Commentary on the Judgment of Da You directly states "Original virtue and prosperity," which is unique to this hexagram and not found in any other. Only the Hexagram Ding also mentions "Original virtue and prosperity." The top line of Da You says "auspicious, no disadvantage," which is also unique to this line and not found in any other line. Only the top line of Ding also says "greatly auspicious, no disadvantage." This is because both hexagrams are those that emphasize the virtue of the worthy. The top line, with the virtue of a strong and vigorous person, is the worthy one, while the line Wu, occupying the position of honor, esteems him. This is the concept of valuing the worthy. Other hexagrams also contain such imagery, such as Bi, Da Xu, and Yi, whose meanings are excellent, and their Commentaries on the Judgment mostly elaborate on the ideas of "valuing the worthy" and "nurturing the worthy."

然以卦義言之，則《大有》與《鼎》獨為盛也。卦義之盛，重於此兩爻之相得，故“古無不利”。皆於上爻見之，即彖所謂“元亨”者也。又《易》中《大象》言天命者，亦唯此兩卦。一曰“順天體命”，一曰“正位凝命”。《書》曰，天命有德，五服五章哉，故退不肖而進賢者，天之命也。《大有》以遏惡揚善為順天，此則推本於正位以凝命，所謂君正莫不正者，用能協於上下，以承天體也。

Li Guangdi continued to say: However, in terms of the meaning of the hexagrams, the hexagrams of Great Possession and the Cauldron are the most flourishing. The reason for their flourishing lies in the mutual harmony between the line six in the fifth and the line nine at the top. Therefore, the phrase "auspicious and beneficial in all things" is manifested in the top line. This is what the Tu Cí says "original and great, and harmonious and beneficial." Furthermore, among the "Great Images" in the Zhou Changes, only these two hexagrams mention the mandate of heaven. One says "to follow the mandate of heaven and the virtue of the sovereign," and the other says "to establish the correct position and consolidate the mandate of heaven." The Shang Shu says "the mandate of heaven is with the virtuous, and the five regions and five patterns shall be established." This shows that repelling the unworthy and promoting the virtuous is indeed the command of heaven. The hexagram of Great Possession follows heaven by restraining evil and promoting virtue, while the hexagram of the Cauldron traces back to consolidating the heavenly mandate by establishing the correct position of the sovereign, which is called "when the sovereign is upright, all will be upright." Thus, they can harmonize the upper and lower ranks and serve heaven.

總論 邱氏富國曰：初為足，故曰“顛趾”，二三四為腹，故曰“有實”，曰“雉膏”，曰“公餗”。五為耳，故曰“黃耳”。上為鉉，故曰“玉鉉”，此豈非全鼎之象乎。然初曰“趾”，四亦曰“足”者，以四應乎初，而四之足即初也。上曰“鉉”，而五亦曰“鉉”者，以五附乎上，五之鉉即上也。五曰“耳”，而三亦曰“耳”者，則以三無應乎五，而有“鼎耳革”之象。

"The General Discussion" cites Qiu Fuguo's saying: the first line is the foot of the tripod, hence it is called "tripping the foot"; the second, third, and fourth lines are the body of the tripod, hence they are called "having substance," "chicken fat," and "public food"; the fifth line is the handle of the tripod, hence it is called "yellow handle"; the top line is the yuanshang, hence it is called "jade yuanshang." Is this not the image of a complete tripod? However, the first line is called "foot," and the ninth in the fourth line is also called "foot," because the ninth in the fourth line corresponds with the sixth at the beginning, so the foot of the ninth in the fourth line is actually the sixth at the beginning; the top line is called "yuanshang," and the sixth in the fifth line is also called "yuanshang," because the sixth in the fifth line is adjacent to the ninth at the top, so the yuanshang of the sixth in the fifth line is actually the ninth at the top; the sixth in the fifth line is called "handle," and the ninth in the third line is also called "handle," because the ninth in the third line does not correspond with the sixth in the fifth line, hence there is the image of "the tripod handle changing."

震.震上.震下程傳 《震序卦》：“主器者莫若長子，故受之以震。”鼎者器也，《震》為長男，故取主器之義，而繼《鼎》之後。長子，傳國家繼位號者也，故為主器之主。《序卦》取其一義之大者，為相繼之義。震之為卦，一陽生於二陰之下，動而上者也，故為震。

The Zhen hexagram has Zhen above and Zhen below, which is how the hexagram is marked. Cheng Yi in his Yichuan Commentary on the Changes says that the Xu Gua Zhuan states: "The eldest son is the one who best presides over vessels, hence it is followed by Zhen." The ding is a vessel, and the Zhen hexagram represents the eldest son, so it takes the meaning of "presiding over vessels" and follows the Ding hexagram. The eldest son is the one who inherits the state and continues the lineage, thus he is the one who manages the ancestral temple vessels. The Xu Gua Zhuan selects the most significant meaning among these to serve as the link between the preceding and succeeding hexagrams. In terms of the structure of the hexagram, Zhen is a yang line arising above two yin lines, moving upward vigorously, hence it is called Zhen.

震，動也，不曰動者，震有動而奮發震驚之義，乾坤之交，一索而成震，生物之長也，故為長男，其象則為雷，其義則為動，雷有震奮之象，動為驚懼之義。

Cheng Yi continued saying: Zhen represents movement. It is not called directly "movement" because "Zhen" also includes the meaning of vigorous effort and shaking. The trigrams Qian and Kun intersect, and the first trigram produced is Zhen, which represents the eldest son among the things generated. Its image is thunder, and its meaning is movement; thunder has the image of shaking and vigorous effort, while movement carries the implication of alarm and alertness.

震，亨，震來虩虩，笑言啞啞，震驚百里，不喪匕鬯。本義 “震”，動也。一陽始生於二陰之下，震而動也。其象為雷，其屬為長子。

The Hexagram Statement of the Zhen hexagram says: It is smooth. When the sound of thunder comes, people are startled and look around, but after that they talk and laugh freely; a great thunder shakes a hundred li, but the person performing the sacrifice does not lose the dagger and the wine. Zhu Xi says in The Original Meaning of the Zhou Changes that Zhen means movement. A yang line begins to arise above two yin lines, striving upward and moving, hence it is called Zhen. Its symbolic image is thunder, and in terms of human relationships, it corresponds to the eldest son.

震有亨道，“震來”，當震之來時也。”虩虩”，恐懼驚顧之貌。“震驚百里”，以雷言。“匕”，所以舉鼎實；“鬯”，以秬黍酒和鬱金，所以灌地降神者也。“不喪匕鬯”，以長子言也。此卦之占，為能恐懼則致福，而不失其所主之重。

Zhu Xi continued to say: The trigram Zhen contains the principle of smoothness and success. "Zhen comes" refers to the moment when the shaking occurs. "Xixi" describes the appearance of fear and alarm. "Shaking a hundred li" refers to the sound of thunder. "Bi" is a utensil used to lift meat from a cauldron; "Chang" is a fragrant wine made from black millet and saffron, used to pour on the ground to invite the spirits. "Not losing Bi and Chang" refers to the eldest son presiding over the worship. The "divination text" of this hexagram says: One who maintains a sense of fear can attract blessings and will not lose the important responsibility he is entrusted with.

程傳 陽生於下而上進，有“亨”之義。又震為動，為恐懼，為有主。震而奮發，動而進，懼而修，有主而保大，皆可以致亨，故震則有“亨”。當震動之來，則恐懼不

Cheng Yi in Yichuan's Commentary on the Changes says that yang energy arises from the lower position and moves upward, which contains the meaning of "communication" or "smoothness." Furthermore, Zhen represents movement, represents fear, and represents having a main focus: when struck by Zhen, one becomes vigorous, and once movement begins, progress follows. Because of fear, one reflects and examines oneself, and by having a main focus, one can maintain great achievements. All these are sufficient to lead to smoothness, so the Zhen hexagram itself carries the meaning of "communication." When the movement of Zhen comes, there is fear, but the original text here is missing, and the following words in Cheng's commentary are lost.

集說 干氏寶曰：祭禮薦陳甚多，而經獨言“不喪匕鬯”者，匕牲體，薦鬯酒，人君所自親也。胡氏瑗曰：“百里”，雷聲之所及也、“匕”者，宗廟之器，以棘木為之，似畢而無兩岐，所以舉鼎之實而升於俎也。“鬯”者，以鬱金草和酒，而有芬芳調鬯之氣。

"The Collection of Sayings" cites Gan Bao's statement: the rituals of worship involve many offerings presented, yet the classic text merely mentions 'the ruler does not lose the ladle and the wine.' This is because using the ladle to take the sacrificial meat and presenting the wine are actions personally performed by the ruler. "The Collection of Sayings" also cites Hu Yuan's statement: "A hundred li" refers to the range over which thunder can be heard. "Bi" is a vessel used in the ancestral temple, made of the wood of the jishe tree, shaped like "bi" but without the two prongs, used to lift the sacrificial meat from the tripod and place it on the sacrificial table. "Chang" is a type of wine made by mixing the herb yujin, which has a fragrant and harmonious aroma.

胡氏炳文曰：“震驚百里”，以震為雷取象。“不喪匕鬯”，以長子主器取象。“震亨”，謂震有亨之道。又自以“震來虩虩”釋震字，以“笑言啞啞”以下釋亨字。

The collected interpretations also cite Hu Bingwen's statement: "Shaking a hundred miles" refers to taking the trigram Zhen as representing thunder; "Not losing the ritual vessels" refers to taking Zhen as representing the eldest son presiding over the ritual offerings. "Zhen is beneficial" indicates that Zhen contains the principle of smooth progress. The Hexagram Statement then uses "Zhen comes with fear and trembling" to explain the character "Zhen," and uses "laughing and talking joyfully" and the following sentences to explain the character "Heng."

蔡氏清曰：“震來”，當震之來時也，以心言，謂事之可懼而吾懼之也。其震懼之也“虩虩”然，非震來而後“虩虩”也。“虩虩”，所以狀其震來也。或曰：來者自外來也，故爻云“震來厲”。又云“震不于其躬于其鄰”，此說非唯昧卦辭“震來”之義，亦失卦名震字之義矣。

The collected interpretations also cite Cai Qing's view: "Zhen comes" refers to the moment when a violent shaking occurs, which is discussed in terms of the human mind, meaning encountering something frightening and feeling fear within. The appearance of fear is called "xixi," and it is not that the shaking comes first and then the fear follows; rather, "xixi" is used to describe the very nature of "Zhen comes." Some people say that "coming" refers to something coming from outside, so the line statement says "Zhen comes with danger," and also says "Zhen does not affect oneself but one's neighbor." This interpretation fails to understand the meaning of the hexagram statement "Zhen comes" and also misses the meaning of the hexagram name "Zhen."

蓋震之來，來猶至也，固亦有其事，然震之至則在我也。六二“震來厲”，謂當震之來而危厲，此震來正與卦辭旨同。至於“震不于其躬”，《本義》分明有“恐懼”“修省”字，其與卦辭同益明矣。凡有所事者皆當懼，懼便是震來也。君子之心，常存敬畏，執事便敬，所以致福而不失其所主之重。

Cai Qing continued to say: The "coming" in the context of Zhen refers to "arrival"; although there is indeed something frightening outside, the reason for the shaking coming is mainly due to my own mind. The line "Zhen comes and is dangerous" refers to the situation when the shaking arrives and the circumstances are perilous. This "Zhen comes" is exactly in line with the meaning of the hexagram statement. As for "Zhen does not come to his own body," The Original Meaning of the Zhou Changes clearly uses words like "fear" and "self-examination," which makes it even clearer that it is equivalent to the hexagram statement. Anyone who has something on his body should be cautious and fearful. This caution and fear is precisely "Zhen comes." A gentleman who always maintains reverence in his heart will be respectful in his actions, thus being able to attract blessings without losing the important task he is entrusted with.

又曰：“震來虩虩”，以心言；“震驚百里”，以事言。“不喪匕鬯”，不懼也，不懼由於能懼。餘氏本曰：”震驚百里”，只是足“笑言啞啞”一句意，大意謂人平時若能恐懼，則可以致福。雖卒然禍變之來，亦無可畏也。案 “震來”之義，蔡氏得之矣。

Cai Qing also said: "Zhen comes with fear" refers to the state of the human mind, while "shocking a hundred miles" refers to external events; "not losing the dagger and wine" means not being afraid, and this lack of fear comes from being cautious and alert in daily life. The collected interpretations also cite Yu's version, saying that the sentence "shocking a hundred miles" merely supplements the meaning of "laughing and talking joyfully." The general idea is that if a person can maintain a sense of fear in their heart on a daily basis, they can attract blessings and good fortune; even if they suddenly encounter misfortune or calamity, they would have nothing to fear. Li Guangdi commented: Regarding the meaning of "Zhen comes," Cai Qing has understood it correctly.

初九，震來虩虩，後笑言啞啞，吉。本義 成《震》之王，處震之初，故其占如此。程傳 初九成《震》之主，致震者也。在卦之下，處《震》之初也。知震之來，當震之始，若能以為恐懼，而周旋顧慮，“虩虩”然不敢寧止，則終必保其安吉，故後“笑言啞啞”也。

The line statement for the initial nine (Chu Jiū) says: When the sound of thunder comes, one is startled and looks around, but after that, one can talk and laugh freely, which is auspicious. Zhu Xi in The Original Meaning of the Zhou Changes says that the initial nine is the main line that constitutes the Zhen hexagram, and since it is at the beginning of the movement of shaking, its divination is thus. Cheng Yi in Yichuan's Commentary on the Changes says that the initial nine is the main line that constitutes the Zhen hexagram, and also the line that initiates the shaking; it is at the bottom of the entire hexagram, precisely at the beginning of the shaking. It knows that the shaking is coming, and when the shaking first begins, it can therefore feel fear, repeatedly consider, and be afraid, not daring to rest, so in the end it must surely attain safety and auspiciousness, hence later it can "laugh and talk happily."

集說 石氏介曰：初九有陽明之德，居《震》之始，是能先戒懼者，故繇彖所言，此爻當之。胡氏炳文曰：初九在內卦之內，《震》之主也，故辭與卦同。蓋震之用在下，在重震之初。又最下者，所以為《震》之主也。

"The Collected Commentaries" cite Shi Jie's statement: The first line, "Initial Nine," possesses the virtue of bright yang strength. It is located at the beginning of the Zhen trigram, making it the one who can act first and remain vigilant. Therefore, the words in the hexagram statement apply precisely to this line. "The Collected Commentaries" also cite Hu Bingwen's statement: The first line is within the inner trigram and is the main line of the Zhen hexagram, hence its line statement is the same as the hexagram statement. Since Zhen's function is in the lower position, and it is located at the very beginning of the double Zhen trigrams, being the lowest line, it becomes the main line of the Zhen hexagram.

六二，震來厲，億喪貝，躋于九陵，勿逐七日得。程傳 六二居中得正，善處震者也，而乘初九之剛。九，震之主。震剛動而上奮，孰能御之。“厲”，猛也，危也。彼來既猛，則己處危矣。“億”，度也。“貝”、所有之資也。“臍”，升也。“九陵”，陵之高也。“逐”，往追也。以“震來”之“厲”，度不能當，而必喪其所有，則升至高以避之也。

The line statement for line six-two says: Thunder comes, and the situation is dangerous; one estimates that wealth will certainly be lost, so one ascends to a high mountain; one does not need to chase after it, for after seven days it will be regained on its own. Cheng Yi in his commentary Yichuan's Commentary on the Changes says that line six-two is in the center and is 'in the right position' and upright, thus being good at dealing with the coming of thunder. However, it is above the strong line initial nine. The initial nine is the main line of the Zhen hexagram, strong and active, moving upward and striving forward. Who can resist that? 'Lai' means fierce and also danger; since the opposing force comes with great intensity, one's own situation becomes dangerous. 'Yi' means to estimate or consider, 'bei' refers to one's own wealth, 'ji' means to ascend, 'jiu ling' refers to the highest mountains, and 'zhu' means to chase. Because the force of 'Zhen coming' is fierce, one estimates that one cannot resist and that one's wealth will certainly be lost, so one ascends to the highest place to avoid it.

“九”，言其重。岡陵之重，高之至也。“九”，重之多也，如九天九地也。“勿逐七日得”，二之所貴者中正也。遇震懼之來，雖量勢巽避，當守其中正，無自失也。億之必喪也，故遠避以自守，過則復其常矣，是勿逐而自得也。

Cheng Yi continued to say: "Nine" refers to the multiplicity of layers. A hill or ridge one after another indicates a height that has reached its extreme; "Nine" signifies a great accumulation, just like the expressions "nine heavens" and "nine earths." As for "do not pursue, and you will regain it on the seventh day," the value of the Second line lies in its being centered and upright. When a sudden fear arises, although one should assess the situation and retreat flexibly, one should still maintain one's centered and upright position, and not lose one's composure. It estimates that wealth will certainly be lost, so it keeps a distance to preserve itself; when this momentum passes, everything returns to normal, and thus there is no need to pursue it, for it will naturally be regained.

“逐”，即物也。以己即物，失其守矣。故戒“勿逐”，避遠自守，處震之大方也，如二者當危懼而善處者也。卦位有六，七乃更始，事既終，時既易也，不失其守，雖一時不能御其來，然時過事已，則復其常，故云“七日得”。

Cheng Yi continued to say: "To pursue external things is to go after them oneself; using oneself to pursue external things, one cannot hold fast to one's proper position, so the line statement warns against pursuing. To keep a distance and remain self-contained is the great principle for dealing with upheaval; like the second line, this is the case of being in a dangerous and anxious situation yet being skillful in maintaining one's proper position. A hexagram has only six lines, and the seventh line begins again, indicating that the matter has already come to an end and the situation has changed. As long as one does not lose one's conduct, although one may not be able to resist the trend at the moment, when the situation has passed and the matter is completed, one can return to the normal state, hence it is said 'seven days later one attains success.'"

集說 鄭氏汝諧曰：“億”，度也，度寶貨之可喪而喪之，不憚九陵之險而升之，避害以自全，靜退以觀變，事定則必得其所謂安利也。楊氏簡曰：六二乘初九之剛，不可安處，故“億喪貝”。往而躋于九陵，雖今未得，至於歷七日，則時當得矣，勿用逐也。避難曲折有如此者，昔太王既不可御狄，不可安處，去而邑於岐山之下，而他日興周焉，此象也。

"The Collected Sayings" cites Zheng Ruoxie's explanation: "Yi" means to ponder and consider. By pondering that these treasures and wealth can be abandoned, one simply abandons them; not fearing the perilous height of nine mountains, one climbs up. Avoiding calamity to preserve oneself, remaining quiet and retreating to observe changes, after the matter is settled, one will certainly attain the so-called security and benefit. "The Collected Sayings" also cites Yang Jian's explanation: the sixth line is above the first line, which is a strong line, so it cannot remain in its place, hence "Yi Sang Bei"; it proceeds to ascend the nine hills, although it gains nothing at present, after seven days, when the time comes, it will naturally obtain it, without needing to pursue. The twists and turns of avoiding danger can reach such a degree: in ancient times, King Wen of the Zhou dynasty, unable to resist the Di people and unable to remain in his original place, moved away and established a city under Mount Qi. Later, the Zhou dynasty rose from there, which is exactly the image of this line.

蔣氏悌生曰：“億”，度也，事未至未著而先謀度之謂億。楊氏啟新曰：“喪”，自喪之也。“躋于九陵”，飄然遠舉之意。人之所以常蹈禍者，利耳。遠利而自處於高，豈唯無厲，所喪者，可以不久而獲矣。

The collective commentary also cites Jiang Tisheng's view: "Yi" means to estimate or consider carefully. When a matter has not yet arrived or become evident, one plans and calculates in advance, which is called "Yi." The collective commentary also cites Yang Qixin's view: "Sang" means to voluntarily give up. "Ji yu jiu ling" implies a sense of rising up and departing far away. People often invite misfortune, no more than for the sake of "li" (profit). By distancing oneself from wealth and placing oneself in a high position, one not only avoids danger but also the things one gives up can be regained soon.

六三，震蘇蘇，震行無眚。本義 “蘇蘇”，緩散自失之狀。以陰居陽，當震時而居不正，是以如此。占者若因懼而能行，以去其不正，則可以“無眚”矣。

The line statement for line six in the third position says: When there is a movement of thunder, the spirit becomes scattered and restless; if one is moved by the thunder and takes action, there will be no calamity. Zhu Xi in The Original Meaning of the Zhou Changes says that "susu" refers to a state of slackness and dispersion of spirit, and a lack of direction. The third line has a yin line in a yang position, and is in the midst of movement yet occupies an improper position, hence it is in this condition. If the person consulting the oracle can act upon fear and remove their own improperness, they can achieve "no calamity."

程傳 “蘇蘇”，神氣緩散自失之狀。三以陰居陽不正，處不正，於平時且不能安，況處震乎，故其震懼而“蘇蘇”然。若因震懼而能行，去不正而就正，則可以無過。“眚”，過也。三行則至四，正也。動以就正為善，故二“勿逐”則自得。三能行則“無眚”，以不正而處震懼，有眚可知。

Cheng Yi in Yichuan's Commentary on the Changes says that "susu" refers to a state of relaxed and scattered spirit and lack of direction among the Six Spirits. The line six three, with a yin line in a yang position, is not properly placed. A person in an improper position is already unstable in peace, and how much more so when facing a situation of movement and disturbance? Therefore, when it encounters fear and movement, it becomes "susu" and loses its direction. If it can respond to this fear by taking action, removing the improper and returning to the correct, it can avoid mistakes. "Sheng" refers to a mistake. Six three, by moving forward to the fourth position, reaches a correct position. Taking action to return to correctness is good, so six two "wu zhu" naturally recovers the lost object, and six three, by taking action, "wu sheng". Conversely, a person in an improper position facing fear and disturbance will inevitably suffer from calamity.

集說 趙氏光大曰：當震時而懼益甚，精神渙散，故為“震蘇蘇”之象。然天下不患有憂懼之時，而患無修省之功。若能因此懼心而行，則持身無妄動，應事有成規，又何眚之有？楊氏啟新曰：震而不行，徒震耳，行者，改圖也，此恐懼所以修省也。

"The Collective Commentary" cites Zhao Guangda's saying: When there is a sudden shock, fear becomes even more intense, leading to scattered spirit, hence the image of "Zhen Su Su." However, people across the world do not fear times of worry and fear, but fear the lack of real efforts in self-cultivation and self-examination. If one can act based on this sense of fear, then one's conduct will not be reckless, and one's response to affairs will have a definite standard, so how could there be any calamity? The Collective Commentary also cites Yang Qixin's saying: If one is shaken but does not take action, then the shaking is in vain. What is meant by "action" is to change the old ways and make new plans, which is precisely the meaning of self-cultivation and self-examination due to fear.

九四，震遂泥。本義 以剛處柔，不中不正，陷於二陰之間，不能自震也，“遂”者，無反之意，“泥”，滯溺也。

The line statement for nine in the fourth says: "Zhen (Thunder) is trapped in mud." Zhu Xi in The Original Meaning of the Zhou Changes explains that nine in the fourth, being a yang line in a yin position, is neither in the center nor "in the right place," being trapped between the two yin lines above and below, unable to rise and move on its own. "Sui" means something that cannot be reversed, and "ni" refers to being blocked and sunk.

集說 項氏安世曰：初九以一陽動乎二陰之下，得《震》之本象，故其福與卦辭合。九四以一陽動乎四陰之中，則震變成坎，震而遂陷於泥也。胡氏炳文曰：初與四，皆《震》之所以為《震》者。然震之用在下，四溺於陰柔之中，故震之亨在初而不在四。

"Ji Shuo" cites Xiang Anshi's view: Initially, the line "Chu Ji" is a yang line moving beneath two yin lines, thus obtaining the fundamental image of the hexagram "Zhen" (Thunder), so its blessings and good fortune correspond with the hexagram statement. "Jiu Si," however, is a yang line moving among four yin lines, causing "Zhen" to transform into "Kan" (Water). Thus, the movement of thunder is followed by sinking into mud. "Ji Shuo" also cites Hu Bingwen's view: Both "Chu Ji" and "Jiu Si" are lines that make "Zhen" become "Zhen." However, the function of "Zhen" lies in the lower position, and "Jiu Si" is submerged in yin flexibility, so the success of the hexagram "Zhen" lies with "Chu Ji" rather than "Jiu Si."

案 卦爻“震”字，雖以人心為主，然《震》之本象則雷也。凡雷乘陽氣而動，然所乘之氣不同，故邵子曰：水雷玄，火雷赫，土雷連，石雷霹。蓋雷聲有動而不能發達者，陷於陰氣也。此爻陽動於四陰之中，故有“震遂泥”之象。在人則志氣未能自遂，乃困心衡慮之時也。

Li Guangdi remarked: The character "Zhen" in the Hexagram Statement and Line Statement refers primarily to the human mind, yet the essential image of the Hexagram Zhen is thunder. All thunder arises from the movement of yang energy, but the nature of the yang energy varies, hence Shao Yong said: thunder in water is dark, thunder in fire is fierce, thunder in earth is dull and connected, and thunder in stone produces a thunderous sound. This shows that thunder may shake but not spread out, because it is confined by yin energy. This line represents a yang line moving among four yin lines, thus illustrating the image of "Zhen sui ni." When applied to people, it signifies a temporary inability to express one's aspirations, precisely the situation described by Mencius as "being troubled in the heart and blocked in thought."

六五，震往來厲，億無喪有事。本義 以六居五而處震時，無時而不危也，以其得中，故無所喪而能“有事”也。占者不失其中，則雖危“無喪”矣。

The line statement for the sixth line, position five says: In the midst of movement, both going forward and returning are dangerous; if one can foresee and plan ahead, there will be no loss and one can maintain the rites of worship. Zhu Xi in The Original Meaning of the Zhou Changes explains that a yin line in the fifth position, when situated in a time of movement, is constantly in danger; however, since it is in the central position, it can avoid loss and be able to 'have affairs'. Those who consult the oracle should not lose their middle path; thus, even though there is danger, there will be no loss.

程傳 六五雖以陰居陽不當位為不正，然以柔居剛又得中，乃有中德者也。不失中則不違於正矣，所以中為貴也。諸卦二五雖不當位，多以中為美。三四雖當位，或以不中為過，中常重於正也。蓋中則不違於正，正不必中也。天下之理，莫善於中，於六二六五可見。

Cheng Yi in Yichuan's Commentary on the Changes says that the fifth line, although a yin line occupying a yang position, is considered not proper in terms of 'being in the right place,' but since it is a soft line in a strong position and also occupies the central position, it possesses the virtue of the center. As long as it does not lose the middle path, it will not violate the correct way, so the 'middle' is so precious. The second and fifth lines of each hexagram, although often not in the right place, are mostly valued for being in the center; the third and fourth lines, although in the right place, are sometimes criticized for not being in the center and thus considered excessive. This shows that 'middle' is often more important than 'correctness': being in the middle ensures not violating the correct way, while correctness does not necessarily mean being in the middle. There is no principle in the world better than 'middle,' as seen from the second and fifth lines.

五之動，上往則柔不可居動之極，下來則犯剛，是往來皆危也。當君位為動之主，隨宜應變，在中而已，故當億度無喪失其所有之事而已。所有之事，謂中德，苟不失中，雖有危不至於凶也。億度，謂圖慮求不失中也。五所以危，由非剛陽而無助，若以剛陽有助為動之主，則能亨矣。往來皆危，時則甚難，但期於不失中，則可自守，以柔主動，固不能致亨濟也。

Cheng Yi continued to say: When the line in the fifth position moves upward, it goes toward the top, but with its soft and weak nature, it is not suitable to be at the peak of Zhen (Thunder); if it moves downward, it will clash with the strong line below. Thus, going is dangerous and coming back is also dangerous. It holds the position of the ruler and is the master of Zhen, so it can only respond flexibly according to the situation. The key lies in the concept of 'zhong' (center). Therefore, one should carefully consider and not lose the original quality one possesses. The original quality refers to the virtue of zhong. As long as one does not lose the path of zhong, even though there is danger, one will not fall into misfortune. 'Yi du' means to plan and think carefully, striving to maintain the center. The danger of the line in the fifth position is because it is not a strong and vigorous yang line and has no support from others; if it were a strong and vigorous line with support, it would be smooth and successful. Both going and coming are dangerous, the situation is indeed difficult, and one can only rely on not losing the path of zhong, thus being able to hold on to oneself. To take charge of Zhen with a soft and weak nature, by itself, cannot lead to success and benefit for the world.

集說 虞氏翻曰：可以守宗廟社稷為祭主，故“無喪有事”也。項氏安世曰：二居下震之上，故稱來。五居重震之上，故稱“往來”。“億”，度也。二五之“厲”，即震之恐懼也。二五之“億”，即震之修省也。

The "Collected Sayings" cite Yu Fan's interpretation: Six in the Fifth can maintain the ancestral temple and state sacrifices and serve as the main figure for worship, hence it is said "no loss, there is no affair." The "Collected Sayings" also cite Xiang Anshi's view: Six in the Second is in the upper position of the lower trigram Zhen, so it is only called "coming"; Six in the Fifth is in the uppermost position of the two Zhen trigrams above and below, hence it is called "coming and going." "Yi" means to ponder or consider. The "danger" mentioned by Six in the Second and Six in the Fifth refers to the fear described in the Zhen hexagram; the "pondering" mentioned by Six in the Second and Six in the Fifth refers to the self-cultivation and self-examination described in the Zhen hexagram.

熊氏良輔曰：震“往”亦“厲”，“來”亦“厲”，皆以危懼待之，故能“無喪有事”，蓋不失其所有也。此卦辭所謂“不喪匕鬯”，能主器以君天下者與。俞氏琰曰：二曰“震來”，指初之來。以五視初，則初之始震為既往，四之洊震為復來，五蓋震往而復來之時也。“有事”，謂有事於宗廟社稷也。《震》之主爻在初，而“元喪有事”乃歸之五，五乃《震》之君也。

The collected interpretations also cite Xiong Liangfu's view: in the midst of movement, going forward is dangerous, returning is also dangerous. The line six in the fifth responds to these dangers with a state of anxiety and caution, thus achieving "no loss and no calamity." This is exactly what the hexagram statement says: "not losing the sacrificial wine," which refers to the ability to preside over the ritual vessels and rule the world. The collected interpretations also cite Yu Yan's view: the line six in the second says "shaking comes," referring to the shaking from the line nine at the beginning. If we look back from the position of six in the fifth to the line nine at the beginning, then the initial shaking from the beginning is already past, and the second shaking from the line nine in the fourth is now arriving. The line six in the fifth is precisely at the moment when the shaking has gone and come again. "No loss and no calamity" refers to the rituals in the ancestral temple and state altars. The main line of the hexagram Zhen is the line nine at the beginning, but "no loss and no calamity" is attributed to the line six in the fifth, because the line six in the fifth is the sovereign position of the hexagram Zhen.

案 《春秋》凡祭祀皆口“有事”，故此“有事”謂祭也。二五之震同，具有中德而能億度於事理者亦同。然二“喪貝”而五“無喪”者，二居下位，所有者見耳。五居尊，所守者則宗廟社稷也。貝可喪也，宗廟社稷可以失守乎。故二以“喪貝”為中，五以“無喪有事”為中。

Li Guangdi remarked: In the Spring and Autumn Annals, whenever there is a record of worship, it is referred to as "having an offering." Therefore, the term "having an offering" here refers to worship. The shaking experienced by both the second line and the fifth line is the same, and both lines possess the virtue of the center and are capable of repeatedly contemplating matters. This is also the same. However, the second line "loses the shell" while the fifth line "does not lose," because the second line is in a lower position and possesses only material goods, while the fifth line is in a high position and guards the ancestral temple and state altars. Material goods can be abandoned, but how can the ancestral temple and state altars be lost? Therefore, the second line considers the abandonment of material goods as achieving the center, while the fifth line considers the preservation of all and the maintenance of worship as achieving the center.

本義 以陰柔處震極，故為“索索”“矍矍”之象。以是而行，其凶必矣。然能及其震未及身之時，恐懼修省，則可以“無咎”，而亦不能免於“婚媾”之“有言”。戒占者當如是也。

The original text has omitted the line statement for Upper Sixth, directly followed by Zhu Xi's explanation. Zhu Xi says in The Original Meaning of the Zhou Changes that Upper Sixth, with its yin and flexible nature, is at the extreme point of Zhen (Thunder), thus showing the image of "suo suo" and "jue jue" — trembling steps and anxious eyes. Acting in such a state inevitably brings danger. However, if one can be fearful and cautious before the movement of Zhen affects oneself, and cultivate oneself through self-examination, then "no blame" can be achieved. Nevertheless, one still cannot avoid the idle talk of close relatives. This is a warning to the person consulting the oracle to act accordingly.

程傳 “索索”，消索不存之狀，謂其志氣如是。六以陰柔居震動之極，其驚懼之甚，志氣殫索也。“矍矍”，不安定貌。志氣索索，則視瞻徊徨。以陰柔不中正之質而處震動之極，故“徵”則“凶”也。震之及身，乃於其躬也。“不于其躬”，謂未及身也。

Cheng Yi in Yichuan's Commentary on the Changes says that "suo suo" describes a state of being exhausted and having nothing left, illustrating the nature of its aspirations. The Sixth at the Top, with a yin and soft nature, is located at the extreme point of Zhen (Thunder), experiencing excessive fear, and its aspirations have already been depleted. "Jue jue" refers to an unstable state; since the aspirations have been exhausted, the eyes look left and right, hesitating and uncertain. With a yin and soft nature that is not central or upright, being at the extreme point of Zhen (Thunder), moving forward leads to danger. The movement of Zhen (Thunder) affecting oneself is referred to as "yu qi gong"; saying "bu yu qi gong" means that it has not yet reached oneself.

“鄰”者，近於身者也。能震懼於未及身之前，則不至於極矣，故得“無咎”。苟未至於極，尚有可改之道。震終當變，柔不固守，故有畏鄰戒而能變之義。聖人於震終，示人知懼能改之義，為勸深矣。“婚媾”，所親也，謂同動者。“有言”，有怨咎之言也。六居《震》之上，始為眾動之首，今乃畏鄰戒而不敢進，與諸處震者異矣，故“婚媾有言”也。

Cheng Yi continued to say: "Neighboring" refers to people close to oneself. Being able to feel fear at the moment when the shaking has not yet reached oneself prevents one from going to extremes, thus achieving "no blame." As long as one has not reached extremes, there is still a path to change. When the shaking reaches its end, there should be a change. The Sixth at the Top is yin and flexible, not stubborn, so it contains the meaning of fearing the warning from neighbors and being willing to change. The sage points out the principle of knowing fear and being able to change at the end of the Zhen hexagram, expressing deep encouragement. "Marriage alliance" refers to close relatives by marriage, that is, those people who are also in the shaking; "having words" means having words of resentment or blame. The Sixth at the Top is at the top of the Zhen hexagram and should lead the way, but now it is afraid of the warning from neighbors and dares not advance, different from the others who are in the shaking, thus attracting "marriage alliance has words."

集說 鄭氏汝諧曰：上以陰柔之資，而居一卦之上，其中無所得，不能自安，故“震索索”而氣不亢，“視矍矍”而神不固。人之過於恐懼者，固無足取，若能舉動之際，睹事之未然而知戒，亦聖人之所許也。

"The Collected Sayings" cites Zheng Ruoxie's explanation: The sixth line at the top possesses a nature of yin and flexibility, yet resides at the highest position of the hexagram. In his heart, he gains nothing, and thus cannot be at ease. Therefore, he is "trembling with fear" and his spirit is unstable. A person being overly fearful is not commendable; however, if one can perceive the initial signs of an impending matter and thus be cautious, this is something the sage would approve.

趙氏光大曰：陰處震極，故當震之來，志氣消沮，瞻視徬徨，驚懼之甚也，以是而行，其志先亂，“凶”也。所以然者，以不能圖之於早也。若震未及身而方及鄰之時，恐懼修省，豫為之圖，則自無“索索”“矍矍”之“咎”矣。

Collective commentary also cites Zhao Guangda's view: when a yao of darkness is at the extreme point of Zhen (Thunder), once Zhen comes, one's spirit becomes depressed and disheartened, eyes wander about, and fear reaches its peak; acting in such a state leads to confusion in mind, hence 'misfortune'. This is because it fails to plan in advance. If one fears and reflects on oneself, and prepares in advance when Zhen has not yet reached oneself but has just reached one's neighbors, then there would naturally be no such mistakes as 'trembling' and 'startled'.

案 此“婚媾有言”，與《夬》四“聞言不信”同，皆占戒之外，反言以決之之辭也。瑣瑣姻婭，見識幾近，當禍患之未至，則相誘以宴安而已爾，安能為人深謀長慮，而相與儆戒於未然乎。

Li Guangdi commented: The phrase "hun gou you yan" here is of the same nature as "wen yan bu xin" in the ninth line of the fourth hexagram of Gua Guai. Both are statements made in addition to the divination's warning, speaking from the opposite perspective to make the point clear. Those trivial and mediocre marital connections have shallow insight; when misfortune has not yet arrived, they are merely enticing each other for ease and comfort, how could they plan for the long term or warn each other before the matter arises?

艮.艮上.艮下程傳 《艮序卦》：“震者動也，物不可以終動，止之，故受之以艮，艮者止也。 ”動靜相因，動則有靜，靜則有動，物無常動之理，《艮》所以次《震》也。艮者止也，不曰止者，艮山之象，有安重堅實之意，非止義可盡也。乾坤之交，三索而成艮，一剛居二陰之下，陽動而上進之物，既至於上則止矣，陰者靜也，上止而下靜，故為艮也。

The Gèn hexagram consists of Gèn above and Gèn below, which is how the hexagram is labeled. Cheng Yi in his Yichuan Commentary on the Changes says that the "Sequence of Hexagrams" explains: "Zhen represents movement; things cannot continue to move indefinitely, so they are stopped, hence it is followed by Gèn, which represents stopping." Movement and stillness are mutually causal; after movement comes stillness, and after prolonged stillness, movement arises again. There is no place in the world where movement continues without end, so the Gèn hexagram comes after the Zhen hexagram. Gèn means stopping. It is not directly called "stopping" because Gèn is symbolized by a mountain, which conveys the meaning of stability, solidity, and firmness, which cannot be fully expressed by the single character "stop." The hexagram Gèn is formed by the third combination of the hexagrams Qian and Kun. A single yang line is placed above two yin lines. Yang is by nature active and upward-moving, but since it has already reached the top, it stops. Yin is by nature still, so when the upper part stops and the lower part remains still, it is called Gèn.

然則與畜止之義問異？曰：畜止者，制畜之義，力止之也，艮止者，安止之義，止其所也。艮其背，不獲其身，行其庭，不見其人，無咎。

Someone asked: Then what is the difference between the "stop" in the "Gen" trigram and the "xu zhi" (accumulation and stopping) in the "Xu" hexagram? The answer was: "Xu zhi" means to restrain and accumulate, using force to hold it back; whereas "Gen zhi" means to stop calmly, resting at the proper place. The "Hexagram Statement" of the "Gen" trigram says: stopping on the back, unaware of one's own body; entering his courtyard, but not seeing the people inside; no fault.

本義 “艮”，止也。一陽止於二陰之上，陽自下升，極上而止也，其象為山，取坤地而隆其上之狀，亦止於極而不進之意也。其占則必能止於背而不有“其身”，“行其庭而不見其人”，乃“無咎”也。蓋身動物也，唯背為止，“艮其背”，則止於所當止也，

Zhu Xi's "The Original Meaning of the Zhou Changes" says, "Gen" means to stop. A single yang line stops on top of two yin lines; yang energy rises from below, reaches its peak, and then stops. Its symbolic representation is a mountain, which is derived from the shape of the earth's surface rising up, similarly implying that when something reaches its extreme point, it stops and does not proceed further. Its divinatory interpretation is: one must be able to stop on the back without being aware of "its body," achieving "walking through the courtyard without seeing the person," in order to "have no blame." Because the body is a moving thing, only the back is still; "stopping on the back" means stopping at the place where it should stop—here the original text is missing some words, and the following statements in "The Original Meaning" are also missing.

程傳 人之所以不能安其止者，動於欲也。欲牽於前而求其止，不可得也。故艮之道，當“艮其背”，所見者在前，而背乃背之，是所不見也。止於所不見，則無慾以亂其心，而止乃安。

Cheng Yi in Yichuan's Commentary on the Changes says that people cannot be at ease in stillness because they are pulled by desires. Desires pull forward, yet one wishes to stop, which is impossible. Therefore, the principle of Gen lies in "Gen qi bei" (stopping the back). What people see is all in front, while the back is facing away from the front and thus unseen. Stopping in the unseen place prevents desires from disturbing the mind, and such stillness is secure.

“不獲其身”，不見其身也，謂忘我也。無我則止矣，不能無我，無可止之道，“行其庭不見其人”，庭除之間至近也。在背則雖至近不見，謂不交於物也。外物不接，內欲不萌，如是而止，乃得止之道，於止為“無咎”也。

Cheng Yi continued saying: "Not seeing one's own body" means not being aware of oneself, which is forgetting the self. Only by forgetting the self can one truly come to a stop; without forgetting the self, there is no way to stop. "Walking through the courtyard but not seeing a person" refers to the courtyard and its steps being extremely close places, yet since the stop is on the back, even if it is within arm's reach, it cannot be seen. This means not interacting with external things. When external things cannot enter, inner desires do not arise, and this kind of stopping is considered to be on the correct path of stopping. In terms of stopping, this is called "no blame."

集說 周子曰：“艮其背”，背非見也，靜則止，止非為也，為不止矣，其道也深乎。郭氏忠孝曰：人之耳目口鼻皆有欲也，至於背則無慾也。內欲不動，則外境不入，是以“行其庭不見其人”也。“不獲其身”，止其止矣。“不見其人”，止於行矣。內外兼止，故人慾滅而天理固存。孟子曰：養心莫善於寡慾，其“艮其背”之謂乎？

"The Collected Sayings" cites Zhou Dunyi's saying: "Gèn qí bèi" (Resting on the back). The back is something that does not perceive things; when one becomes quiet, it naturally stops, and stopping is not something done intentionally. Once there is action, it cannot be stopped. This principle is indeed profound. "The Collected Sayings" also cites Guo Zhongxiao's saying: the ears, eyes, mouth, and nose each have their desires and inclinations, but the back alone has none. When inner desires do not move, external things cannot enter. Therefore, it is said, "Xíng qí tíng bù jiàn qí rén" (Walking through the courtyard without seeing a person). "Bù huò qí shēn" (Not obtaining one's self) refers to achieving stillness in stillness; "bù jiàn qí rén" (Not seeing a person) refers to achieving stillness in action. When both inner and outer aspects are stopped, human desires are eliminated and heavenly principles naturally remain. The "Mencius" says, "Yang xin mò shàn yú guǎ yù" (Cultivating the mind is best achieved by reducing desires), which is probably referring to "Gèn qí bèi" (Resting on the back)."

郭氏雍曰：《中庸》曰：喜怒哀樂之未發謂之中，艮之為止，其在茲時乎。《朱子語類》云：“艮其背”，只是言止也。人之四體皆能動，唯背不動，取止之義，止其所，則廓然而大公。

The collected interpretations also cite Guo Yong's view: The "Zhong" (Mean) in the "Zhongyong" refers to the state when joy, anger, sorrow, and pleasure have not yet been expressed. The "stop" in the Gen hexagram is probably describing exactly this state. The collected interpretations also cite the "Zhu Zi Yulu": "Gen qi bei" merely refers to the concept of "stop." Human limbs all move, but the back does not move, so it is used to symbolize "stop." Stopping at the proper place allows the mind to be broad and free from partiality.

又云“艮其背”，便“不獲其身”。“不獲其身”，便“不見其人”。“行其庭”對“艮其背”，只是對得輕，身為動物，不道動都是妄，然而動斯妄矣，不動自無妄。又云“艮其背不獲其身”，只是見道理，不見自家，“行其庭不見其人”，只是見道理，不見個人也。

Zhu Xi also said: "When the back is still, one naturally does not see oneself; when one does not see oneself, one naturally does not see others." The phrase "walking through the courtyard" is in contrast to "the back is still," but the contrast is less strong. The body is a thing that moves, but it does not mean that all movement is illusory. However, movement easily leads to illusion, while stillness naturally avoids illusion. Zhu Xi also said: "When the back is still, one does not see oneself," meaning one sees the principle but not oneself; "walking through the courtyard, one does not see others," meaning one sees the principle but not others.

又云明道云，與其非外而是內，不若內外之兩忘也，說得最好，便是“不獲其身”，“行其庭不見其人”，不見有物，不見有我，只見所當止也。

Zhu Xi also said: Cheng Hao once said, "It is better to forget both external and internal, rather than to reject the external and focus on the internal." This statement is most appropriate, fully expressing the meaning of "not obtaining one's own self" and "walking through the courtyard without seeing a person." One does not see external objects or one's own self, but only sees the place where one should remain.

問伊川云，內欲不萌，外物不接，如是而止，乃得其正，似只說得靜中之止否。曰：然。此段分作兩截，“良其背不獲其身”，為靜之止，“行其庭不見其人”，為動之止，總說，則“艮其背”，是止之時當其所而止矣，所以止時自“不獲其身”，行時自“不見其人”，此三句乃“艮其背”之效驗。

Someone asked: Cheng Yi said, "When inner desires do not arise and external things do not touch, then stopping in this way is to attain the right state." This seems to only refer to stopping in stillness. Zhu Xi replied: Exactly. This passage can be divided into two parts: "Gèn qí bèi, bù huò qí shēn" refers to stopping in stillness, while "xíng qí tíng, bù jiàn qí rén" refers to stopping in movement. Together, "Gèn qí bèi" means stopping exactly at the right place when it is time to stop, so in stillness one naturally "does not obtain one's self," and in movement one naturally "does not see the person." The following three sentences are all the effects produced by "Gèn qí bèi."

問“艮其背不獲其身”，曰：不見有身也。“行其庭不見其人”，曰：不見有人也。曰；不見有身，不見有人，所見者何物？曰：只是此理。陸氏九淵曰：“艮其背，不獲其身”，無我。“行其庭不見其人”，無物。

Someone else asked what "Gèn qí bèi bù huò qí shēn" means. Zhu Xi said: it means not perceiving one's own body. Then he asked about "Xíng qí tíng bù jiàn qí rén," and Zhu Xi said: it means not perceiving others. The person then asked: if there is no perception of the self and no perception of others, then what is being perceived? Zhu Xi said: it is only this principle. The collected commentary also cites Lu Jiuyuan saying: "Gèn qí bèi, bù huò qí shēn" refers to the absence of self, and "Xíng qí tíng bù jiàn qí rén" refers to the absence of objects.

許氏衡曰：人平地行不困，沙行便困，為其立處不穩故也。蔡氏清曰：“艮其背”，《本義》云，背者止之所也。夫天有四時，冬不用。地有四方，北不用。人有四體，背不用。一理也。蓋體立而後用有以行，此理若充得盡，即是定之以中正仁義而主靜。

The collected interpretations also cite Xu Heng's saying: when a person walks on flat ground, he does not feel tired, but when he walks on sandy ground, he does feel tired, because the place where he stands is unstable. The collected interpretations also cite Cai Qing's saying: regarding "Gèn qí bèi" (the back is still), The Original Meaning of the Zhou Changes says that the back is the place of rest. Heaven has four seasons but does not use winter, the earth has four directions but does not use the north, a person has four limbs but does not use the back; the reasoning is the same. Because one must first establish the fundamental nature, then action can be carried out. If this principle is extended to its fullest extent, it is what Zhou Dunyi referred to as "establishing the middle and correct, benevolence and righteousness, and maintaining quietness as the main principle."

又曰四句只略對，“艮其背”一句是腦，故《彖傳》中言“是以‘不獲其身，行其庭不見其人’”。此段功夫，全在“艮其背”上，人多將行其庭對此句說，便不是了。“行其庭”只輕帶邊，緣“艮其背”了，則自然不見有己，也不見有人，故云此四句只略對。

Cai Qing also said: These four lines of the Hexagram Statement are only roughly parallel, and the line "Gèn qí bèi" is the main point. Therefore, the Commentary on the Judgment says, "Thus, 'not obtaining one's own self, moving through the courtyard without seeing a person.'" The entire practice lies in "Gèn qí bèi." Usually people take "Xíng qí tíng" and "Gèn qí bèi" as parallel phrases, which is wrong. "Xíng qí tíng" is only a brief mention, because once "Gèn qí bèi" is achieved, one naturally does not see oneself and does not see others. Therefore, these four lines are only roughly parallel.

陳氏琛曰：“背”者北也。人之一心，靜之所養有淺深，則發之所中有多寡，而於 吳氏曰慎曰：程子廓然而大公，物來而順應，即其義。蓋廓然大公，則忘我而不獲其身。物來順應，則忘物而不見其人，動靜各止其所，斯能內外兩忘。

Collecting interpretations cite Chen Chen's view: the word "back" in the Hexagram Statement refers to the meaning of the north. When a person stands facing south, the back is directly facing the north. A person's heart, when cultivated in stillness, varies in depth. When responding to matters, the extent to which it conforms to reason also varies. In... (the original text here is missing, and Chen Chen's comment is incomplete). Collecting interpretations also cite Wu Yashen's view: Cheng Yi's statement "open and impartial, responding to things in accordance with their nature" precisely captures the meaning of "Gèn qí bèi, bù huò qí shēn, xíng qí tíng, bù jiàn qí rén." When the mind is vast and free of private concerns, one forgets the self, which is what the text means by "bù huò qí shēn." When external things come, one responds in accordance with their natural state, thus forgetting the object, which is what the text means by "bù jiàn qí rén." In action and in stillness, each remains in its proper place. Not seeing oneself internally and not seeing others externally is called forgetting both internal and external.

初六，艮其趾，無咎，利永貞。 本義 以陰柔居艮初，為艮趾之象。占者如之則“無咎”，而又以其陰柔，故又戒其“利永貞”也。

The line statement for the initial line (Chu Liu) says: To stop at the toe, there will be no fault, and it is favorable to hold firm and maintain correctness over a long period. Zhu Xi's "Ben Yi" explains: The initial line, with its yin and flexible nature, is in the lowest position of the "Gen" hexagram, which corresponds exactly to the image of "stopping at the toe." If those who cast the divination can stop at the very moment they are about to take a step, they will not encounter calamity; however, since it is inherently yin and flexible, it may not be stable for a long time, so the line statement specifically warns "favorable for enduring uprightness," urging it to maintain correctness firmly and consistently over a long period.

程傳 六在最下，“趾”之象。“趾”，動之先也。“艮其趾”，止於動之初也。事止於初，未至失正，故“無咎”也。以柔處下，當趾之時也，行則失其正矣，故止乃“無咎”。陰柔患其不能常也，不能固也，故方止之初，戒以利在常“永貞”固，則不失止之道也。

Cheng Yi in Yichuan's Commentary on the Changes says: The first line, "Six at the Beginning," is located at the very bottom of the entire hexagram, symbolizing the toe. The toe is the first part of the body to move, so "Stopping at the Toe" refers to stopping at the very beginning of movement. When a matter is just starting, if it stops, it has not yet reached a point of losing the correct path, so there is no mistake. It is a yin and flexible quality occupying the lower position, which corresponds to the toe. If it moves rashly at this point, it would lose the correct path, so stopping is the only way to avoid disaster. Yin and flexible qualities are most vulnerable to lack of persistence and firmness, so when it stops, it is warned that the benefit lies in being constant and firm, "eternal uprightness." Only by doing so can it not lose the correct path of "stopping."

集說 胡氏炳文曰：事當止者，當於其始而止之，乃可“無咎”。止於始，猶懼不能止於終，而況不能止於始者乎。初六陰柔，懼其始之不能終也，故戒以“利永貞”，欲常久而貞固也。

Collective commentary cites Hu Bingwen's saying: Whenever something should be stopped, it must be stopped at the very beginning to avoid mistakes. Even if it is stopped at the beginning, one still fears it might not be stopped in the end; how much more so for those who cannot even stop at the beginning. The line 'Initial Six' is a yin and flexible line, and people worry it will start but not finish. Therefore, the line statement uses 'favorable to maintain constancy' to warn it, hoping it can remain steadfast and consistent over the long term.

六二，艮其腓，不拯其隨，其心不快。 本義 六二居中得正，既止其腓矣。三為限，則腓所隨也。而過剛不中，以止乎上，二雖中正，而體柔弱，不能往而拯之，是以其心不快也。此爻占在象中，下爻放此。

The Line Statement of the Second Line says: Stopping the calf muscle cannot save the part it follows, and the mind is not at ease. Zhu Xi's "Ben Yi" explains: The Second Line is in the middle of the Lower Trigram and has a Yin line in a Yin position, making it a "zhongzheng" line. It has already stopped the calf muscle. The position of the Third Line is at the "xian" between the waist and the hips, which is exactly the part the calf muscle follows. However, the Third Line is overly strong and not centered, stopping only at the top. Although the Second Line is zhongzheng, it is inherently weak and lacks the strength to save the part it follows, hence the mind is not at ease. The divination statement of this line is contained within the symbolic imagery and does not separately state fortune or misfortune. The following lines are all to be interpreted in the same way.

程傳 六二居中得正，得止之道者也。上無應援，不獲其君矣。三居下之上，成止之主，主乎止者也，乃剛而失中，不得止之宜，剛止於上，非能降而下求。二雖有中正之德，不能從也。二之行止繫乎所主，非得自由，故為“腓”之象。股動則腓隨，動止在股而不在腓也。二既不得以中正之道，拯救三之不中，則必勉而隨之，不能拯而唯隨也。雖咎不在己，然豈其所欲哉。言不聽，道不行也，故其心不快，不得行其志也。士之處高位則有拯而無隨，左下位，則有當拯，有當隨，有拯之不得而後隨。

Cheng Yi in Yichuan's Commentary on the Changes says: The line six in the second is in the center and has the right position, thus deeply embodying the principle of 'stopping'. However, it has no corresponding support above it and does not gain the trust and appointment of the superior. The line nine in the third is at the top of the lower trigram, and it is the main line that makes the whole hexagram represent 'stopping'. It is in charge of the stopping, yet it is strong but not in the center, thus unable to grasp the proper measure of stopping. It stops firmly in the upper position and is unwilling to bend down and seek help from others. Although line six in the second has the virtue of being in the center and upright, line nine in the third does not listen. The actions and stopping of line six in the second are all dependent on line nine in the third, so it cannot make its own decisions. Therefore, it is taken as the image of the calf's calf muscle, for when the thigh moves, the calf muscle follows. The authority to move or stop lies in the thigh, not in the calf muscle. Since line six in the second cannot use the principle of being in the center and upright to correct the bias of line nine in the third, it can only follow itwith difficulty, unable to save it and thus forced to comply. In this way, although the fault is not on itself, is this what it wishes for? Words are spoken but not heard, principles are held but not practiced, so the mind is not at ease, because its aspirations cannot be realized. A scholar in a high position can only correct the sovereign and there is no talk of following. In a low position, there are times when one should correct, times when one should follow, and also times when one should first try to correct and only follow after failing to do so.

集說 楊氏簡曰：“腓”，隨上而動者也。上行而不見拯，不得不隨而動，故“心不快”。

Collective commentary cites Yang Jian's explanation: "Fei" refers to the back of the lower leg, which always moves along with the upper thigh. The nine in the third position is determined to move forward, while the six in the second position cannot stop or save it, so it has no choice but to move along. Therefore, the line statement says "its heart is not joyful."

案 此爻“隨”字與《咸》三同，《咸》三謂隨四，此爻謂隨三也。蓋《咸》、《艮》皆以人身取象，凡人心屬陽，體屬陰，咸卦三陽居中。而九四尤中之中，故以四為心也。

Li Guangdi remarked: The character "follow" in this line is used in the same way as the character "follow" in the third line of the "Xian" hexagram. The third line of the "Xian" hexagram refers to following the fourth line, while this line refers to following the third line. Since both the "Xian" and "Gen" hexagrams use the human body as a symbolic model, and in the human body, the heart is yang and the physical form is yin; the "Xian" hexagram has three yang lines in the middle, with the fourth line being the most central among the three yang lines, so the fourth line is taken as the heart.

此卦唯九三一陽居中，故以三為心也。人心之動，則體隨之，而《易》例以相近之下位而隨，故《咸》三《艮》二皆言“隨”也。兩卦直心位者，皆德非中正，若一以隨為道，則隨之者亦失其正矣，故《咸》三則“執其隨”而“往吝”，此爻則不拯其隨而不快。然六二有中正之德，本有以自守者，故以不能拯其隨為不快於心，與《咸》三之志在隨人異矣。

The Gèn hexagram has only one yang line, the nine in the third position, located in the center, so this nine in the third is regarded as the heart. When the human heart moves, the body follows. According to the general principle of the Zhou Changes, the line immediately below the heart position takes on the role of "following." Therefore, both the Jiān hexagram's nine in the third and the Gèn hexagram's six in the second mention "following." In these two hexagrams, the line that is directly in the heart position does not possess the virtue of being both central and upright. If one blindly takes following as the standard, then the one being followed will also lose its correctness. Hence, the nine in the third of the Jiān hexagram is "holding fast to following" and "going with regret," because it clings to following others and thus meets with regret when it goes forward. This line, however, is unable to save the line it follows, leading to inner dissatisfaction. But the six in the second possesses the virtue of being both central and upright, and naturally has a place to hold on to. Therefore, it is dissatisfied because it cannot correct the nine in the third it follows, which is quite different from the nine in the third of the Jiān hexagram, which is solely focused on following others.

九三，艮其限，列其夤，厲薰心。 本義 “限”，身上下之際，即腰胯也，“夤”，膂也。止於腓，則不進而已。九三以過剛不中，當限之處，而艮其限，則不得屈伸，而上下判隔，如“列其夤”矣。危“厲

The third line statement says: Stopping at the waist and hips, tearing the flesh along the spine, dangerous and ominous energy scorches the heart. Zhu Xi's "Ben Yi" says: "Xian" refers to the boundary between the upper and lower parts of the body, that is, the waist and hips; "Yin" is the flesh beside the spine. The previous line only stopped at the calf, which merely means not moving forward anymore. The ninth line three is overly strong and not centered, precisely at the waist and hips, stopping completely there, making it impossible for the person to bend or stretch, separating the upper and lower parts clearly, just like tearing the flesh along the spine. "Li" means danger... (the original text here is missing, and the latter part of this passage in "Ben Yi" is not preserved).

程傳 “限”，分隔也，謂上下之際。三以剛居剛而不中，為成《艮》之主，決止之極也。已在下體之上，而隔上下之限，皆為止義，故為“艮其限”，是確乎止而不復能進退者也。在人身如“列其夤”。“夤”，膂也，上下之際也。列絕其夤，則上下不相從屬，言止於下之堅也。止道貴乎得宜，行止不能以時而定於一，其堅強如此，則處世乖戾。與物睽絕，其危甚矣。人之固止一隅，而舉世莫與宜者，則艱蹇忿畏，焚撓其中，豈有安裕之理。“厲薰心”，謂不安之勢，薰爍其中也。

Cheng Yi in Yichuan's Commentary on the Changes says: "Limit" refers to the meaning of separation, indicating the boundary between the upper and lower parts of the body. The Nine in the Third occupies a yang line in a yang position but is not in the center, making it the main line that determines the nature of the hexagram as "Stillness." It has carried the stillness to an extreme degree. It already resides above the lower trigram, and is also located at the boundary between upper and lower, thus containing the meaning of stillness in two aspects. Therefore, it is said "Gèn qí xiàn," meaning to stop firmly in place, unable to advance or retreat. When applied to a person, it is like "Liè qí yín." "Yín" refers to the flesh along the spine, located at the boundary between upper and lower. If this flesh is torn apart, the upper and lower halves will no longer be connected, which illustrates the extreme rigidity of stillness. The practice of "Stillness" should be appropriate. Action and stillness should not be determined by circumstances, but rather rigidly adhered to, becoming so inflexible that it leads to misalignment in dealing with the world and a complete disconnection from external things, which is extremely dangerous. A person who rigidly adheres to a narrow viewpoint will find no one in the world with whom he can be at ease, leading to hardship, frustration, fear, and inner turmoil, where there can be no comfort or ease. "Lì xūn xīn" precisely describes this state of inner unrest that burns and torments the heart.

集說 王氏宗傳曰：九三下體之終也，以上下二體觀之，則交際之地也，故曰限夫人之身。雖有體節程度，然其脈絡血氣，必也周流會通，曾無上下之間，故能屈伸俯仰，無不如意，而心得以夷然居中。今也“艮其限”，而有所止焉，則截然不相關屬。而所謂心者，其能獨寧乎，故曰“厲薰心”。

Collective interpretations cite Wang Zongcheng's statement: Nine in the Third is the end of the lower trigram. When the upper and lower trigrams are viewed together, it is exactly where the upper and lower meet. Hence it is called "limit." Although the human body has definite boundaries at the joints, the meridians and qi must flow continuously without any obstruction between upper and lower, enabling the body to bend and stretch, to bow and raise itself, and to act as desired, allowing the heart to remain calm and steady in the center. Now, "Geng qi xian" means that at this boundary, the flow is stopped and blocked, causing a complete separation between upper and lower, with no connection. In such a case, how can the heart remain alone in peace? Therefore, the line statement says "dangerous heat in the heart."

胡氏炳文曰：《震》所主在下，初九，下之最下者也。九四雖亦《震》所主，而溺於四柔之中，有泥之象，故不如初之吉，《艮》所主在上，上九，上之最上者也。九三雖亦《艮》所主，然介乎四柔之中，有限之象，有“列其夤”之象，故不如上之吉。蓋寂然不動者心之體，如之何可以徇物，感而遂通者心之用，如之何可以絕物。三過剛不中，確乎止而不能進退，以至上下隔絕，是絕物者也，唯見其危厲薰心而已。

Collective commentary also cites Hu Bingwen's view: In the Zhen hexagram, the main line is at the lower position, and initial line nine is the very lowest position. Although nine four is also a main line of Zhen, it is submerged among four yin lines, which gives the image of being stuck in mud, hence "Zhen sui ni" (Zhen is stuck in mud), so it is less auspicious than initial line nine. In the Gen hexagram, the main line is at the upper position, and upper line nine is the very highest position. Although nine three is also a main line of Gen, it is sandwiched between four yin lines, which gives the image of the waist being restricted, and also the image of tearing the back muscles, hence it is less auspicious than upper line nine. One should know that stillness and non-action are the inherent nature of the mind, how can one blindly chase external things? Sensitivity and universal connection are the functions of the mind, how can one cut off external things? Nine three is overly strong and not in the center, it stubbornly stays, thus being stuck between advancing and retreating, leading to separation above and below. This is the path of cutting off external things, resulting in the dangerous and fierce energy troubling the mind.

楊氏啟新曰：此爻是惡動以為靜，而反至於動心者，蓋心之與物，本相聯屬，時止而止，時行而行，則事應於心，而心常泰然，有意絕物，則物終不可絕，而心終不可靜矣。

The collected interpretations also cite Yang Qixin's view: this line illustrates a case where one dislikes movement and tries to seek stillness, but ends up unable to calm the mind. The mind and external things are inherently connected. When it is time to stop, one should stop; when it is time to act, one should act. When matters arise, the mind can naturally respond, and thus the mind remains often tranquil. If one deliberately tries to cut off external influences, external things cannot be entirely severed, and the mind will never truly become still.

案 “夤”為夾脊骨，止與心相對。“列”，峙也。峙其脊骨，而不得為艮背之象者，蓋艮背者，能動而止也，如人之坐尸立齊，而揖讓俯仰之用則未嘗廢，此所以能行其庭，而與物酬酢也。此之列夤，由於艮限，則因腰之不能屈伸，而脊為之峙，是不能動而止，如人之有戾疾者，安得不危而薰心哉。

Li Guangdi remarked: "Yin" refers to the flesh and bone between the spine, located exactly opposite the heart. "Lie" here means to stand stiffly upright. Although the spine is straightened, it cannot be considered as the image of "Geng qi bei" in the hexagram statement. Why is that? Because "Geng qi bei" refers to something that can move and then stop. It is like the ancient practice of worship, where people sit upright like corpses and stand solemnly like in ritual, without neglecting any gestures of bowing, yielding, bowing, or turning. Thus, they can move about in the courtyard without being seen, still interacting with external things. However, the "lie yin" in this line arises from "Geng qi xian," which is the inability to bend or stretch the waist and hips, forcing the back to become stiff and upright. This is a complete immobility, like a person suffering from spastic stiffness. How could such a condition not endanger the heart and cause inner turmoil?

心猶火也，可揚而不可遏也。揚之則明，遏之則薰矣。危薰心者，言其堙鬱昏塞，無光明通泰之象也。《震》之九四，不當動而動，此爻則不當止而止，《咸》之九四，感之妄，此爻則止之偏，皆因失中正之德故如此。

The heart is like fire; fire can only be allowed to flourish, not blocked. When it flourishes, it emits light; when it is blocked, it only produces smoke. What is meant by "dangerous and smoky heart" is that the heart's energy is blocked and congested, leading to darkness and obstruction, with no signs of brightness or ease. In the hexagram Zhen (Thunder), the line nine in the fourth place is wrong to act when it should not; this line is wrong to stop when it should not stop. In the hexagram Xian (Salting), the line nine in the fourth place is wrong in its response, being false and improper; this line is wrong in stopping in an excessive and improper way. The root of the problem is the same, as both have lost the virtue of "centering and uprightness," leading to this situation.

六四，艮其身，無咎。 本義 以陰居陰，時止而止，故為“艮其身”之象，而占得“無咎”也。

The fourth line statement says: Stop oneself, there will be no fault. Zhu Xi's "Benyi" explains: The sixth line at the fourth position, being a yin line in a yin place, is able to stop at the right time, thus the image of "stopping the body" is taken. If this line is obtained in the divination, there will be no calamity.

程傳 四，大臣之位，止天下之當止者也。以陰柔而不遇剛陽之君，故不能止物。唯自止其身，則可“無咎”，所以能“無咎”者，以止於正也。言“止其身無咎”，則見其不能止物，施於政則有咎矣。在上位而僅能善其身，無取之甚也。

Cheng Yi in Yichuan's Commentary on the Changes says: The fourth line represents the position of a minister, whose duty is to stop all things that should be stopped in the world. However, the sixth line in the fourth position, being of a yin and soft nature, and not encountering a strong and vigorous sovereign, lacks the strength to stop external matters. It can only stop itself, thus avoiding blame. It is able to avoid blame because the place where it stops is correct. The line statement only says 'stop oneself and have no blame,' but when viewed in reverse, it shows that it cannot stop external things. If such a capacity is used in governance, it would lead to chaos. To be in a high position yet only able to maintain personal integrity is indeed of little value.

集說 胡氏瑗曰：人之體，統而言之，則謂之一身。分而言之，則腰足而上謂之身。六四出下體之上，在上體之下，是身之象也。夫人患不能自止其身，今能止之得其道，使四肢不妄動，故“無咎”也。

Collective interpretations cite Hu Yuan's explanation: the human body, generally speaking, is called "one body"; when divided, the part above the waist and legs is called "body." The sixth line in the fourth position has already moved beyond the lower trigram and resides below the upper trigram, which precisely corresponds to the image of the body. People are most afraid of not being able to control their own bodies. Now, it is able to restrain itself and restrain it in accordance with the right path, so that the limbs do not act recklessly, thus there will be no misfortune.

吳氏曰慎曰：視聽言動，身之用也。非禮勿視聽言動，“艮其身”也，時止而止，故“無咎”。若艮限則一於止，是猶絕視聽言動，而以寂滅為道者矣。

Collected interpretations also cite Wu Yishen's saying: seeing, hearing, speaking, and acting are all functions of the body. When Confucius answered Yan Hui's question about ren, he said, "Do not look, listen, speak, or act without propriety," which is precisely "Geng qi shen" (holding still the body). When it is time to stop, one should stop, thus avoiding mistakes. However, if one is like the Nine in the Third, "Geng qi xian" (holding still the limit), and stops completely without movement, this is equivalent to cutting off all seeing, hearing, speaking, and acting, taking quiet extinction as the great way.

六五，艮其輔，言有序，悔亡。 本義 六五當輔之處，故其象如此，而其占“悔亡”也。“悔”，謂以陰居陽。

Six in the Fifth Line Statement says: Stop at the jaw, speech is orderly and in sequence, regret disappears. Zhu Xi's "Ben Yi" says: Six in the Fifth is in the position of the jaw, so the image is taken accordingly, and its divination statement is "regret disappears." The "regret" mentioned here refers to its being a yin line occupying a yang position, which originally should have some regret.

程傳 五君位，《艮》之主也，主天下之止者也。而陰柔之才，不足以當此義，故止以在上取輔義言之，人之所當慎而止者，唯言行也。五在上，故以輔言。“輔”，言之所由出也。艮於輔，則不妄出而有序也。言輕發而無序，則有悔。止之於輔，則悔亡也。“有序”，中節有次序也。輔與頰舌，皆言所由出，而輔在中，“艮其輔”，謂止於中也。

Cheng Yi in his commentary Yichuan's Commentary on the Changes says: The fifth line is the position of the ruler, and it is the main line of the hexagram Gen. It should be responsible for all matters that should be stopped. However, the line six in the fifth position has only the quality of yin and weakness, and cannot bear such a heavy responsibility. Therefore, it takes meaning from its position at the top, being in the position of speech. Human beings should be most cautious and restrained in speech and action. Since the line six in the fifth is at the top, it uses the jaw as a metaphor. "Auxiliary" is the place from which speech originates. If the jaw is stopped, speech will not be spoken carelessly, and will naturally be orderly. Speaking hastily and disorderly will lead to regret; but if one can stop at the jaw, regret will be eliminated. What is called "orderly" means that speech is in accordance with propriety and has a proper sequence. The jaw, the cheek, and the tongue are all parts from which speech originates, and the jaw is in the center, so "Geng its auxiliary" means stopping at the middle way.

集說 蘇氏軾曰：口欲止，言欲寡。 趙氏彥肅曰：能默故能言，非默而不言也。由言以推行，所謂艮者，亦如是而已。 龔氏煥曰：“艮其輔”，非不言也，“言”而“有序”，所以為《艮》也。 谷氏家傑曰：止在言前，非出口方思止也，然“有序”為止，止亦非緘默之謂也。

Collective commentary cites Su Shi saying: the mouth should be able to hold back, and speech should be kept to a minimum. Collective commentary cites Zhao Yansu saying: precisely because one is able to be silent, one is truly skilled in speech, and it is not simply being silent and saying nothing. Extending from speech to action, the practice of "Gèn" (Stillness) is no different. Collective commentary cites Gong Huan saying: "Gèn qí fǔ" (Stillness of the auxiliary) does not mean not speaking at all, but rather speaking in an orderly and structured manner, which is what makes up the Book of Gèn. Collective commentary cites Gu Jiage saying: the practice of stillness should be applied before speaking, not after words have already been spoken; yet speaking in an orderly way is itself a form of stillness, indicating that stillness does not necessarily mean keeping silent.

上九，敦艮，吉。 本義 以陽剛居止之極，敦厚於止者也。

The line statement of the Upper Ninth says: By being earnest and steadfast in upholding the principle of stillness, one attains auspiciousness. Zhu Xi's "Original Meaning" states: The Upper Ninth, with its yang strength, is located at the highest position of the entire hexagram "Stillness." It is the line that carries out the principle of stillness in a solid and earnest manner, so the line statement uses the character "dun" (earnest, solid) to commend it.

程傳 九以剛實居上，而又成《艮》之主。在艮之終，止之至堅篤者也。“敦”，篤實也。居止之極，故不過而為“敦”。人之止難於久終，故節或移於晚，守或失於終，事或廢於久，人之所同患也。上九能敦厚於終，止道之至善，所以“吉”也。六爻之德，唯此為“吉”。

Cheng Yi in Yichuan's Commentary on the Changes says: The upper ninth line is a line with strong and vigorous substance, located at the highest position, and it is the main line that forms the mountain (Geng) trigram. It is at the end of the concept of 'stopping,' and thus it is the line that stops most firmly and solidly. 'Dun' means solid and earnest. It is located at the extreme of stopping, so it does not become excessive, but rather becomes 'dun.' It is hardest for people to maintain their stopping or restraint until the end, so some people lose their virtue in old age, some people lose their hold at the end of life, and some people give up halfway after doing something for a long time. This is a common mistake among people. The upper ninth line can remain solid and earnest until the end, which is the best example of the way of stopping, so it is said to be auspicious. Among all six lines of the hexagram, only this line is considered to be auspicious.

集說 項氏安世曰：上九與三相類，皆一卦之主也。然九三當上下之交，時不可止而止，故“危”。上九當全卦之極，時可止而止，故“吉”。 又曰：彖曰“艮其背，不獲其身，行其庭不見其人，無咎”，唯六四一爻足以當之。《象》曰“兼山艮，君子以思不出其位”，唯上九一爻足以當之。

Collecting interpretations cites Xiang Anshi's view: Upper Nine and Nine in the Third are two lines of the same type, both being the main lines of a hexagram. However, Nine in the Third is located at the junction of the upper and lower trigrams, and it stops at a time when it should not, hence the line statement says it is "dangerous"; Upper Nine is at the very end of the hexagram, and it stops at the proper time, hence the line statement says it is "auspicious." Xiang Anshi also says: The hexagram statement says "Gèn its back, not obtaining its body, walking in its courtyard without seeing a person, no blame," among the six lines only Six in the Fourth is suitable for this statement; the "Great Image" says "Combined mountains are Gèn, the gentleman refrains from overstepping his position," among the six lines only Upper Nine is suitable for this statement.

胡氏炳文曰：“敦臨”“敦復”，皆取坤土象，艮山乃坤土而隆其上者也。其厚也彌固，故其象為“敦”，其占曰“吉”，艮之在上體者凡八，而皆吉。

The collected interpretations also cite Hu Bingwen's view: In the hexagram "Lín" (Approach), the line "Dūn Lín" (Gentle Approach) at the top line, and in the hexagram "Fù" (Return), the line "Dūn Fù" (Gentle Return) at the fifth line, both derive their meaning from the image of the Earth (Kūn) as soil. The hexagram "Gèn" (Mountain) is precisely the Earth soil rising up to form a mountain. When soil rises to form a mountain, it becomes even more solid and substantial, hence the image of "Dūn" (solid and thick). The divination text says "auspicious." Among the sixty-four hexagrams of the Zhou Changes, there are eight hexagrams where "Gèn" serves as the upper trigram. Whenever the top line (nine at the top) is at the extreme of the "Gèn" trigram, the divination text is always auspicious.

總論 《朱子語類》云；《咸》、《艮》皆以人身為象，但艮卦又差一位。 項氏安世曰：《咸》、《艮》二卦取象相類，艮四為“背”，故五為“輔”。《咸》四為“心”，故五為背肉，上為輔，又上兌為口，則輔宜在上也。

In the general discussion, it first cites Master Zhu's "Collected Sayings" which states that both the hexagrams of "Xian" and "Gen" take their images from the human body, but the parts taken by "Gen" are shifted by one position compared to those taken by "Xian." Xiang Anshi says that the method of taking images from the body in both "Xian" and "Gen" is similar. In "Gen," the line six in the fourth position is taken as the "back," so the line six in the fifth position is the "auxiliary," which refers to the jawbone. In "Xian," the line nine in the fourth position is taken as the "heart," so the line nine in the fifth position is the flesh on the back, and the top line is the jawbone. Furthermore, in "Xian," the upper trigram is "Dui," which represents the mouth, so it is appropriate for the jawbone to be placed at the top line.

案 《咸》、《艮》之象，所以差一位者，《咸》以四為心，故五為背而上為口。《艮》以三為心，故四為背而五為口。其位皆緣心而變者也。二之腓兼股為一象，故與《咸》三俱言“隨”。

Li Guangdi remarked: The reason why the images of the hexagrams "Xian" and "Gen" are shifted by one position is that in the hexagram "Xian," the fourth line is considered the heart, so the fifth line is the back and the top line is the mouth. In the hexagram "Gen," the third line is considered the heart, so the fourth line is the back and the fifth line is the mouth. This shows that the arrangement of each part follows the position of the heart line. As for the second line of the hexagram "Gen," it combines the calf and thigh into one image, so it is similar to the third line of the hexagram "Xian," and both have the word "follow" in their line statements.

漸.巽上.艮下程傳 《漸序卦》：“艮者止也，物不可以終止，故受之以漸，漸者進也。”止必有進，屈伸消息之理也，止之所生亦進也，所反亦進也，《漸》所以次《艮》也。進以序為漸，今人以緩進為漸，進以序不越次，所以緩也。為卦上巽下艮，山上有木，木之高而因山，其高有因也。其高有因，乃其進有序也，所以為《漸》也。

The hexagram "Zhan" (Gradual Progress) is composed of the upper trigram Xun (Wind) and the lower trigram Gen (Mountain). Cheng Yi in his commentary "Yichuan's Commentary on the Changes" explains that in the "Xu Guan Zhuan" (Sequence of Hexagrams), it says that "Gen" means to stop, and things cannot remain stopped forever, so the hexagram "Zhan" follows "Gen". "Zhan" means progress. After stopping, there must be movement forward, which reflects the principle of mutual transformation between bending and stretching, and between decrease and increase. From stopping, progress arises, and from the reversal of stopping, progress also arises. Therefore, the hexagram "Zhan" comes after "Gen". The term "zhan" refers to progressing in order. Modern people only regard slow progress as "zhan", but actually, it appears slow because it follows order and does not exceed its level. In terms of the hexagram structure, the upper trigram is Xun (Wood), and the lower trigram is Gen (Mountain). Trees grow on a mountain, and trees grow tall because of the height of the mountain. Thus, their height is based on something, which means progress is orderly. Therefore, the hexagram is named "Zhan".

漸，女歸吉，利貞。 本義 “漸”，漸進也。為卦止於下而巽於上，為不遽進之義，有“女歸”之象焉。又自二至五，位皆得正，故其占為“女歸吉”，而又戒以“利貞”也。

The Hexagram of Gradual Progress states: A woman going out to marry, it is auspicious, favorable to hold firm to the correct position. Zhu Xi's "Ben Yi" says: "Gradual" means advancing step by step. In terms of the structure of the hexagram, the lower trigram is Gèn (Earth), meaning to stop, and the upper trigram is Xùn (Wind), meaning to yield. Stopping at the lower and yielding to the upper, it contains the meaning of not being hasty or advancing too quickly, which corresponds to the image of a woman going to marry, following the six rites in order. Looking at the yao positions, from Nine Two to Nine Five, the yang lines are in yang positions and the yin lines are in yin positions, each being "appropriate" and correct. Therefore, the divination statement says "a woman going out to marry is auspicious," and also uses "favorable to hold firm" to warn the person consulting the oracle.

程傳 以卦才兼漸義而言也，乾坤之變為巽艮，巽艮重而為《漸》。在漸體而言，中二爻交也。由二爻之交，然後男女各得正位。初終二爻，雖不當位，亦陽上陰下，得尊卑之正。男女各得其正，亦得位也。與《歸妹》正相對，女之歸，能如是之正則“吉”也。天下之事，進必以漸者，莫如“女歸”。臣之進於朝，人之進於事，固當有序。不以其序，則陵節犯義，凶咎隨之。然以義之輕重，廉恥之道，女之從人，最為大也，故以“女歸”為義。

Cheng Yi in Yichuan's Commentary on the Changes says that the hexagram statement combines the nature of the hexagram with the meaning of "gradual progress." The trigrams Qian (Heaven) and Kun (Earth) change to produce Xun (Wind) and Gen (Mountain), and when Xun and Gen are stacked together, the hexagram of "Gradual Progress" is formed. In terms of the structure of the hexagram "Gradual Progress," it is formed by exchanging the middle two lines. Through this exchange, the male and female elements each attain their proper positions. Although the first line and the top line are not "in proper position," they still have the yang above and yin below, which conforms to the proper order of respect and hierarchy. When male and female each attain their proper positions, they are considered to be in proper position. The hexagram "Gradual Progress" and the hexagram "Return of the Maiden" are exactly opposite. If a woman's marriage is like the hexagram "Gradual Progress," it is considered auspicious. In the affairs of the world, advancement must follow a proper sequence, and there is no more typical example than a woman's marriage. For ministers entering the court and common people striving for success, there should also be a proper sequence. If they do not follow the sequence, they are overstepping their rank and violating the principles, and danger and misfortune will follow. However, in terms of the importance of morality and the critical point of shame and honor, a woman's lifelong commitment to another is the most important matter, so the hexagram statement uses "female returning" to establish its meaning.

且男女，萬事之先也。諸卦多有利貞而所施或不同，有涉不正之疑而為之戒者，有其事必貞乃得其宜者，有言所以利者，以其有貞也。所謂涉不正之疑而為之戒者，《損》之九二是也，處陰居說，故戒以宜貞也。有其事必貞乃得宜者，《大畜》是也，言所畜利於貞也。有言所以利者以其有貞者，《漸》是也。言女歸之所以吉，利於如此貞正也。蓋其固有，非設戒也，《漸》之義宜能亨而不云亨者，蓋亨者通達之義，非漸進之義也。

Moreover, the relationship between men and women is the beginning of all things. Many hexagrams contain the words "li zhen" (favorable to uprightness), but their usage varies. Some are used to specifically warn against improper behavior, some indicate that uprightness is necessary for appropriateness, and others explain that the benefit comes from the inherent uprightness. The case where warning is given due to suspicion of impropriety is the Nine in the Second line of the Hexagram of Loss. It is in a yin position and occupies the body of the trigram Dui (Lake), so it is warned to uphold uprightness. The case where uprightness is necessary for appropriateness is the Hexagram of Great Accumulation, which refers to the suitability of what is accumulated being uprightness. The case where the benefit is explained as arising from inherent uprightness is the Hexagram of Gradual Progress, which refers to the favorable outcome of a woman's marriage being due to its proper and steadfast nature. This uprightness is inherent in the Hexagram of Gradual Progress and not an additional warning. The meaning of the Hexagram of Gradual Progress should naturally include "heng" (smoothness), but the hexagram statement does not mention "heng" because "heng" means unimpeded, which does not correspond to the meaning of proceeding step by step.

集說 胡氏瑗曰：天下萬事，莫不有漸。然於女子，尤須有漸，何則？女子處於閨門之內，必須男子之家，問名納采請期以至於親迎，其禮畢備，然後乃成其禮，而正夫婦之道。君子之人，處窮賤不可以干時邀君，急於求進，處於下位者，不可諂諛佞媚以希高位，皆由漸而致之，乃獲其“吉”也。

Collected Commentaries cite Hu Yuan's view: All things in the world require gradual progress, but especially in the case of women. Why? Because women remain within the inner chamber, and must have the male family proceed step by step through the rites of betrothal gifts, asking for the name, requesting the date, and finally the wedding ceremony. Only when all six rites are completed does the marriage become valid, and the relationship between husband and wife becomes proper. The gentleman is the same: When in a state of hardship and low status, one should not seek favor from the ruler or strive for advancement hastily; when in a low position, one should not obtain high rank by flattery and seeking favor. All things must be done step by step in order to achieve the good fortune mentioned in the hexagram statement.

郭氏雍曰：進之漸者，無若女之歸，“女歸”不以漸則奔也。漸則為歸，速則為奔，故“女歸”以“漸”為“吉”。凡天下之進，如女婦之漸，無不吉也。“利貞”者，女歸之道，正固守之，無不利也。

Collective interpretations also cite Guo Yong's view: following order and proceeding step by step is most appropriate, as exemplified by a woman's marriage. If a woman marries without following proper sequence, it becomes a runaway marriage. Proceeding gradually according to propriety is called "returning," while rushing about is called "running away." Therefore, a woman's marriage should be guided by gradualness as auspicious. All things in the world that involve progress, if they can proceed step by step like a woman's marriage, will have no misfortune. As for "favoring uprightness," it refers to the principle of a woman's marriage, which is upright and firm, thus there is nothing adverse.

胡氏炳文曰：《咸》“取女言”，取者之占也。《漸》“女歸吉”，嫁者之占也。然皆以貞艮為主，艮止也，止而說，則其感也以正，是為取女之吉。止而巽，則其進也以正，是為“女歸”之“吉”。

The collected interpretations also cite Hu Bingwen's view: The Hexagram Statement of the "Xian" hexagram says "Taking a wife is auspicious," which is based on the perspective of the husband; the Hexagram Statement of the "Jian" hexagram says "A woman returning is auspicious," which is based on the perspective of the wife. However, both hexagrams emphasize maintaining correctness and the lower trigram Gèn (Mountain), which represents stopping. Gèn signifies stopping: In the case of "Xian," it stops first and then connects with Dui (Lake) through joy, so its response comes from correctness, hence the auspiciousness of taking a wife; in the case of "Jian," it stops first and then proceeds upward with Xun (Wind) through smoothness, so its progress comes from correctness, hence the auspiciousness of a woman's marriage.

初六，鴻漸于干，小子厲，有言，無咎。 本義 鴻之行有序，而進有漸。“乾”，水涯也。始進於下，未得所安，而上覆無應，故其象如此。而其占則為“小子厲”，雖“有言”，而於義則“無咎”也。

The line statement for the first line, Six at the Beginning, says: Wild geese gradually fly to the high bank by the water, young people are in danger and may attract some idle talk, but there is no actual wrongdoing. Zhu Xi's "Ben Yi" says: When wild geese fly, they form orderly rows, and their movement is in segments, so the entire hexagram uses the image of wild geese. "Gan" refers to the bank by the water. The first line, Six at the Beginning, has just started from the lowest position and has not yet found a place to rest. Above it, there is no corresponding line to connect with, so the image is taken in this way. The divination statement mentions that young people are in danger, although they may attract some idle talk, but in terms of principle, there is no actual wrongdoing.

集說 李氏鼎祚曰：“鴻”，隨陽鳥，喻女從夫。卦明漸義，爻皆稱焉。 楊氏簡曰：進欲其知時，故鴻為象。進欲其漸，故以乾磐陸木陵為象。 何氏楷曰：六爻皆取鴻象，往來有時，先後有序，於漸之義為切也。昏禮用雁，取不再偶，又於女歸之義為切也。

The Collected Sayings cite Li Dingzuo's explanation: the wild goose is a migratory bird that moves north and south with the yang energy, and it is used as a symbol for a woman following her husband. This hexagram discusses the meaning of gradual progress, so all six lines refer to the wild goose. The Collected Sayings also cite Yang Jian's explanation: advancing is most important when understanding the seasons, so the wild goose is taken as an image; advancing is most important when proceeding in order, so waterbank, large rocks, high ground, trees, and hills are taken in sequence as resting places. The Collected Sayings also cite He Kai's explanation: all six lines take the image of the wild goose because the wild goose's coming and going follows the seasons and its formation is orderly, which fits most closely with the meaning of "gradual progress"; and in ancient times, the wild goose was used as a gift in marriage, taking the meaning that it does not pair again after losing its mate, which fits most closely with the meaning of "a woman returning to her husband."

案 昏禮用雁，大夫執贄亦用雁，皆取有別有序之義。此爻“小子厲有言”，正如《晉》之“摧如”。凡始進之初，未有使得所安而人信之者。然正唯如此，乃所以安其身，而信於人。若謀便於身圖，而求合於眾議，則危疑之大者至矣。唯《升》之初六曰“眾允”，蓋以其為卦主，時義不同也。

Li Guangdi commented: The use of geese in weddings and the presentation of gifts by officials when meeting others also involves geese, as they symbolize the distinction between male and female and orderly flight. This line says, "The young man is in danger, there is a warning," which is similar to the first line of the "Jin" hexagram, "Jin like being crushed," where one is about to advance but is obstructed. When a person first enters society, they have not yet reached the point where they can establish themselves and gain the trust of others. However, precisely because they are willing to start from the beginning honestly, they will eventually be able to establish themselves and gain trust. If one only seeks personal convenience and constantly conforms to others' opinions, greater doubts and dangers will come. Among the sixty-four hexagrams, only the first line of the "Sheng" hexagram says "Yun sheng," meaning that people believe and follow, because it is the main line of the hexagram, and the timing and righteousness are different from here.

六二，鴻漸于磐，飲食衎衎，吉。 本義 “磐”，大石也。漸遠於水，進於乾而益安矣。“衎衎”，和樂意。六二柔順中正，進以其漸，而上有九五之應，故其象如此，而占則“吉”也。

The Line Statement of the Second Line says: The wild geese gradually fly to a large rock, eating and enjoying themselves in a leisurely manner, which is auspicious. Zhu Xi's "Benyi" says: "Pán" refers to a large stone. The wild geese are gradually moving away from the water, and this is more secure than when they were resting by the water's edge. "Kàn kàn" describes a happy and contented state. The hexagram line Six in the Second is gentle and upright, and its forward movement follows proper order. Above it is Nine in the Fifth, which corresponds with it, so the imagery is taken from this, and the divination statement is therefore auspicious.

程傳 二居中得正，上應於五，進之安裕者也，但居漸故進不速。“磐”，石之安平者，江河之濱所有。象進之安，自“乾”之“磐”，又漸進也。二與九五之君，以中正之道相應，其進之安固平易莫加焉。故其“飲食”和樂“衎衎”然，“吉”可知也。

Cheng Yi in Yichuan's Commentary on the Changes says: Six in the Second is located in the middle of the lower trigram and is in the correct position. It corresponds above with Nine in the Fifth, making it a yao that advances with stability and ease. However, because it is in the hexagram Zhan (Gradual Progress), its advancement is not rapid. "Pan" refers to a large and stable flat stone, often found by rivers and streams. It symbolizes stable progress; moving from the riverbank to the stone represents a step forward. Six in the Second and Nine in the Fifth, the ruler, correspond with each other through the principles of correctness and uprightness, achieving a stable and easy advancement, which is unparalleled. Therefore, their daily life is harmonious and unhurried, and the auspiciousness is evident.

集說 胡氏炳文曰：艮為石，故有“磐”象。鴻食則呼眾，飲食衎衎和鳴，初之“小子”，“厲有言”，危而傷也。二“飲食衎衎”，安且樂矣，時使之然也。在初則無應，在二則柔順中正，而上有九五之應也。

The collected interpretations cite Hu Bingwen's explanation: the lower trigram is Gen, representing stone, hence the image of a solid rock. Wild geese find food and call to their companions, all drinking and eating together, their calls continuing without end, which is the appearance of "衎衎" (happy and content). The "young man" in the first line is in a dangerous situation and faces slander, thus both perilous and hurtful. In contrast, the second line enjoys peace and joy, being both secure and happy. This is due to their respective positions: the first line has no corresponding line above it, while the second line is itself gentle, upright, and central, and has the ninth line in the fifth position corresponding to it above.

九三，鴻漸于陸，夫征不復，婦孕不育，凶，利禦寇。 本義 “鴻”，水鳥，陸非所安也。九三過剛不中而無應，故其象如此，而其占夫征則不復，“婦孕”則“不育”，“凶”莫甚焉，然以其過剛也，故“利禦寇”。

The line statement of the third line says: Wild geese gradually fly to high and level land, the husband goes on a journey and does not return, the wife becomes pregnant but cannot sustain the child, which is ominous; it is favorable to defend against bandits. Zhu Xi's "Original Meaning" says: Wild geese are water birds, and land is not a suitable place for them to reside. The third line is overly strong and not in the center, and there is no corresponding line, hence the imagery is as such. Its divination statement is: the husband going on a journey does not return, the wife becomes pregnant but cannot sustain the child, which is the most ominous situation; however, precisely because it is overly strong, it is advantageous for defending against bandits.

程傳 平高曰“陸”，平原也。三底下卦之上，進至於陸也。陽上進者也，居漸之時，志將漸進，而上無應援，當守正以俟時。安處平地，則得漸之道。若或不能自守，欲有所牽，志有所就，則失漸之道。四陰在上而密比，陽所說也。三陽在下而相親，陰所從也。二爻相比而無應，相比則相親而易合，無應則無適而相求，故為之戒。“夫”，陽也。夫，謂三。三若不守正而與四合，是知征而不知復。“徵”，行也。“復”，反也。

Cheng Yi in Yichuan's Commentary on the Changes says: A flat and high ground is called "Lu", which means a plain. The position of Nine in the Third is at the top of the lower trigram, which is equivalent to having already reached the land. The nature of a yang line is to move upward, but when it is in the hexagram Zhan, although its aspiration is to move forward, there is no corresponding support above. In this case, it should maintain the correct position and wait for the right opportunity; staying calmly on this flat land is in accordance with the way of gradual progress. If one cannot hold on to oneself and is moved by something else, with other intentions in mind, then one has lost the way of gradual progress. Six in the Fourth is a yin line, which is directly above it, precisely what a yang line desires; Nine in the Third is a yang line, which is directly below it, precisely what a yin line wishes to follow. These two lines are closely adjacent but not in a proper correspondence: adjacency makes it easy to get close and combine, but not being in a proper correspondence means there is no proper title and mutual private pursuit, so the line statement specifically warns against this. "Fu" refers to the yang line, which here is Nine in the Third. If Nine in the Third does not maintain the correct position and combines with Six in the Fourth, then it is only knowing to move forward and not knowing to return. "Zheng" means to move forward, and "Fu" means to return.

“不復”，謂不反顧義理。“婦”，謂四。若以不正而合，則雖孕而不育，蓋非其道也。如是則“凶”也。三之所利，在“於禦寇”，非理而至者寇也。守正以閒邪，所謂“御 集說 郭氏雍曰：以卦辭言“女歸吉”，故以夫婦為言。

The term "not returning" means that once gone, one does not look back to consider righteousness. "Woman" refers to the Sixth in the Fourth. If a union is formed in an improper way, then even if pregnant, the child cannot be raised, because such a union is inherently against the right path. This naturally leads to misfortune. The true benefit of the Ninth in the Third lies in "defending against bandits." Any intrusion that does not follow the proper path is considered a bandit. Guarding the right path to prevent wrongdoing is what is meant by defending against bandits... (the original text here is missing, and this part is not completed in the "Cheng Transmission"). The collected interpretations cite Guo Yong's view: since the Hexagram Statement speaks of "a woman returning is auspicious," the Line Statement uses the relationship between husband and wife as its basis.

程氏敬承曰：三以過剛之資，當漸進之時，懼其進而犯雌也，故有戒辭焉。徵孕皆凶，言不可進也。“利”在“禦寇”，言可止也。

The collected interpretations also cite Cheng Jingcheng's view: Nine in the Third, with an overly strong and rigid nature, is at a time when gradual progress is appropriate. People fear that it may push forward recklessly and encroach upon the nearby yin line, so the line statement contains a warning. Going on a military campaign is ominous, and pregnancy is ominous, meaning that further advancement is not advisable. The benefit lies only in defending against external enemies, meaning that one should halt at this point.

案 此卦以“女歸”為義，則必陰陽相應，乃與義合，故初之“厲”者無應也。二之安者有應也，二亦無應，而位愈高，則不止於厲而已。上九在卦外，不與三應。如“夫征”而“不復”，不顧其家也。三剛質失柔道，如婦有產孕而不能養育，不恤其子也。以士君子之進言之。上不下交，而下又失順勤之道，於義則凶矣。上下不交，必有讒邪間於其間，所謂寇也，唯能謹慎自守，使寇無所乘，則可以救其過剛之失而利。

Li Guangdi remarked: This hexagram is based on the concept of "a woman returning," so it requires yin and yang to correspond with each other in order to fit this meaning. Therefore, the reason why the first line is "dangerous" is because it does not have a corresponding line; the reason why the second line is stable is because it has a corresponding line. The third line is also without a corresponding line, but its position is higher than the first line, so the danger is not just dangerous but even more severe. The top line is far outside the hexagram's position and does not correspond with the third line, which is like a husband going on a long journey and never returning, completely neglecting his home. The third line's hard quality loses the way of flexibility and diligence, just like a woman giving birth but not being able to raise her child, completely neglecting her own flesh and blood. If we consider this in terms of the advancement of a gentleman: the superior does not bend down to associate with the inferior, and the inferior also loses the way of flexibility and diligence, which from a moral standpoint is ominous. When the upper and lower cannot communicate, there must be a cunning and deceitful person in the middle causing trouble, which is what the line statement calls "invaders." Only by being cautious and self-restrained, leaving no opportunity for these people to take advantage, can one remedy the excessive hardness and turn it into a favorable situation.

六四，鴻漸于木，或得其桷，無咎。 本義 鴻不木棲，“桷”，平柯也，或得平柯，則可以安矣。六四乘剛而順巽，故其象如此，占者如之則“無咎”也。

The Line Statement of the Fourth Line says: Wild geese gradually fly up to the trees, perhaps they can find a straight branch to rest on, and there will be no mistake. Zhu Xi's "Benyi" says: The feet of wild geese are connected, so they cannot grasp branches, and they do not normally rest on trees. "Ju" refers to a straight branch. If one can find such a straight branch, it would be possible to rest safely. The Sixth Line is above the Ninth Line in the Third, and since it is soft and gentle and resides in the Xun trigram, the image is taken in this way. If the person divining can act like this, there will be no calamity.

程傳 當《漸》之時，四以陰柔進據剛陽之上，陽剛而上進，豈能安處陰柔之下，故四之處非安地，如鴻之進於木也。木漸高矣，而有不安之象。鴻趾連，不能握枝，故不木棲。“桷”，橫平之柯，唯平柯之上，乃能安處。謂四之處本危，或能自得安寧之道，則“無咎”也。如鴻之於木本不安，或得平柯而處之，則安也。四居正而巽順，宜“無咎”者也。必以得失言者，因得失以明其義也。

Cheng Yi in Yichuan's Commentary on the Changes says: At the time of the卦 of Gradual Progress, the sixth line in the fourth position, with its yin and soft nature, advances to the position of a yang and strong line. The nature of yang is to go upward; it would not willingly stay quietly beneath a yin and soft line. Therefore, the position of the sixth line in the fourth is not a stable one, like a wild goose entering a tree. A tree grows step by step higher, but this also brings an image of instability. The feet of the wild goose are connected, so they cannot grasp the branches, and thus it does not rest on the tree. A 'juo' is a horizontal straight branch; only on such a flat branch can the wild goose stand firmly. This means that the position of the sixth line in the fourth is originally dangerous. If it can find a way to attain stability, it would not commit a mistake. Just as the wild goose is unstable on the tree, if it receives a flat branch falling down, it would then be stable. The sixth line in the fourth, with a yin line in a yin position, is 'when the position is appropriate' and correct, and being in the body of Xun, which is flexible and yielding, it should originally have no calamity. The line statement, however, uses the tone of 'perhaps obtaining' which implies both gain and loss, in order to clarify the principle by distinguishing between gain and loss.

集說 房氏喬曰：進而漸於木，失所也。或得勁直之桷，可容綱足而安棲，謂上附於五，故“無咎”。

Collective interpretations cite Fang Qiao's saying: A wild goose advancing all the way yet climbing a tree has lost its proper place. If by chance it finds a strong, straight branch that allows it to spread its feet and rest steadily, this is like the line six in the fourth relying on nine in the fifth. Therefore, there is no error.

胡氏炳文曰：巽為木，而處艮山之上，鴻漸於此，則愈高矣。鴻之掌不能握木，木雖高，非鴻所安也。然陰居陰得正，如於木之中，或得平柯而處之，則亦安矣，故“無咎”。

The collected interpretations also cite Hu Bingwen's view: the upper trigram is Xun, representing wood, and this wood grows on top of the lower trigram Gen, representing mountain. The wild geese gradually approach here, which is higher than before. However, the wild geese's feet cannot grasp branches, so even if the tree is tall, it is not a place where they can rest. Fortunately, the fourth line, with a yao of yin in a yin position, is "appropriate" and correct, just like among many branches, if one finds a straight branch to land on, that would be secure. Therefore, there will be no calamity.

案 六四亦無應者也，然六四承九五，例皆吉者，以陰承陽，合於“女歸”之義矣。順以事上，高而不危，故有集木得桷之象。

Li Guangdi remarks: Six in the Fourth also lacks a corresponding line, but according to the general principle of The Zhou Changes, whenever Six in the Fourth is above Nine in the Fifth, it is usually auspicious, because a yin line following a yang line corresponds to the meaning of 'a woman returning to her husband'. Six in the Fourth, being flexible and proper, serves the superior Nine in the Fifth. Although its position is high, it is not dangerous, hence the image of falling on a tree and just finding a level branch.

九五，鴻漸于陵，婦三歲不孕，終莫之勝，吉。 本義 “陵”，高阜也。九五居尊，六二正應在下，而為三四所隔。然終不能奪其正也，故其象如此，而占者如是則“吉”也。

The Line Statement of the Fifth Line says: Wild geese gradually fly up to a high hill, a woman has not conceived for three years, ultimately nothing can surpass it, which is auspicious. Zhu Xi's "Ben Yi" says: "Ling" refers to a high hill. The Fifth Line occupies the exalted position, and the corresponding Six in the Second is below it, but between them are the Nine in the Third and the Six in the Fourth. However, those two lines cannot prevent the proper correspondence between the Fifth and the Second, so the image is taken in this way; if a person is in such a situation, the result is auspicious.

程傳 “陵”，高阜也。鴻之所止，最高處也，象君之位。雖得尊位，然漸之時，其道之行，固亦非遽。與二為正應，而中正之德同，乃隔於三四，三比二，四比五，皆隔其交者也。未能即合，故“三歲不孕”。然中正之道，有必亨之理，不正豈能隔害之，故“終莫之”能“勝”，但其合有漸耳，終得其“吉”也。以不正而敵中正，一時之為耳，久其能勝乎。

Cheng Yi in his commentary Yichuan's Commentary on the Changes says: "Ling" refers to a high hill, the highest level where wild geese rest, symbolizing the position of the sovereign. Although nine five has attained a high position, while in the hexagram Zhan, its way of action is not something that can be accomplished immediately. It is in a correct correspondence with six two, and both possess the virtue of being centered and upright. However, they are blocked in the middle by nine three and six four: nine three is adjacent to six two, and six four is adjacent to nine five, thus obstructing their union. Because they cannot be united at once, it is said "three years without offspring." However, the way of being centered and upright has an inevitable path to success, and the unrighteous cannot last long enough to block it. Therefore, it is said "in the end, none can overcome it," meaning ultimately no one can surpass it; however, their union must come step by step, and in the end it will be auspicious. Using the unrighteous to oppose the centered and upright can only prevail for a time, but over the long run, can it really prevail?

案 此卦之爻象，與《歸妹》同。不擇陰爻陽爻，皆有婦象也。先儒見三五兩陽爻皆言婦，故於三則以婦指四，於五則以婦指二。今推爻意，蓋三五皆取婦象，三無應者

Li Guangdi remarked: The line images of this hexagram are the same as those of the Hexagram of Following the Maiden, and since there are no distinctions between yin and yang lines, they can all be taken as images of women. Earlier Confucian scholars noticed that the line statements of both the ninth trigram and the fifth trigram contain the character "fu" (woman), so when interpreting the ninth trigram, they took "fu" to refer to the sixth trigram, and when interpreting the fifth trigram, they took "fu" to refer to the second trigram. Now, following the original meaning of the line statements, the ninth and fifth trigrams actually both take themselves as the image of a woman: the ninth trigram represents a woman who does not have a corresponding line... (the original text here is missing, and this annotation is incomplete).

上九，鴻漸于陸，其羽可用為儀，吉。 本義 胡氏程氏皆云：“陸”當作“逵”，謂雲路也。今以韻讀之良是。“儀”，羽旄，旌纛之飾也。上九至高，出乎人位之外，而其羽毛可用以為儀飾，蓋雖極高而不為無用之象，故其占為如是則“吉”也。

The line statement of the Upper Ninth line says: Geese gradually fly to high places, their feathers can be used for ceremonial decorations, which is auspicious. Zhu Xi's "Ben Yi" states that Hu Yuan and Cheng Yi both believed the character "lu" should be read as "kui," referring to a path through the clouds. Now, according to the rhyme, this interpretation is correct. "Yi" refers to decorations on banners and standards such as feathered plumes. The Upper Ninth line has reached the highest point, surpassing the human dwelling position, yet its feathers can still be used for ceremonial decorations, indicating that although it has reached the extreme height, it is not without use. Therefore, the line statement is auspicious.

程傳 安定胡公以陸為逵，“逵”，雲路也，謂虛空之中。《爾雅》：九達謂之逵，逵，通達無阻蔽之義也。上九在至高之位，又益上進，是出乎位之外，在它時則為過矣。於漸之時，居巽之極，必有其序。如鴻之離所止，而飛於雲空，在人則超逸乎常事之外者也。進至於是而不失其漸，賢達之高致也，故可用為儀法而吉也。“羽”，鴻之所用進也。以其進之用，況上九進之道也。

Cheng Yi in Yichuan's Commentary on the Changes says: The stable master Hu Yuan read "Lu" as "Kui," which refers to the road in the clouds, meaning the void. The Er Ya says that a place where four roads meet and eight paths converge is called Kui, indicating that Kui means unimpeded and unobstructed. The uppermost line, which is at the highest position, still needs to go further up, thus going beyond the yao positions; in other hexagrams, this would be considered excessive. However, in the hexagram Zhan, it is located at the top of the Xun trigram, and its actions necessarily follow order. Just as the wild geese leave their original resting place and fly straight into the sky, in human terms, this represents those who are detached from ordinary affairs. To reach this stage and still not lose the gradual progress, this is the lofty disposition of the virtuous, hence it can be taken as a model for people to follow, thus resulting in good fortune. "Yu" is the tool used by the wild geese for flying, and by using this as a means of flight, it is used to compare with the way the uppermost line advances.

集說 孔氏穎達曰：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，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。

The collected interpretations cite Kong Yingda's explanation: the upper nine and the nine in the third position, one is at the top of the upper trigram, and the other is at the top of the lower trigram. Both are at the top of their respective trigrams, so the line statement refers to them as "land." The upper nine is at the very top of the entire hexagram, having reached the highest and pure place, hence the phrase "the wild goose progresses on land." As for "its feathers can be used as a standard and are auspicious," this is because it resides in a place without official position, which is exactly the situation of someone not burdened by status. Being in a high position yet not being constrained by status allows its feathers to serve as a model for all things, being both precious and worthy of imitation.

王氏安石曰：其進也，以漸而不失時。其翔也，以群而不失序，所謂進退可法者也。

The collected interpretations also cite Wang Anshi's view: the geese move forward step by step without missing the season, and when they fly, they travel in groups without disorderly formations. This is precisely the kind of conduct that can serve as a model for people in both advancing and retreating.

案 六爻皆有“女歸”之義，獨於三五言“婦”者，陰爻則其為臣道妻道不必言也。上九又處卦上，以為妻道，則女之已老而非歸者，以為臣道，則臣之已退而非進者。既在卦義之外，則亦不必言也。唯三與五，既居高位，又為陽爻，疑其無婦象也，故稱“婦”焉。蓋雖無位，亦時以臣道妻道言，各隨其卦義而已。

Li Guangdi remarked: All six lines contain the meaning of "a woman returning to her husband," but only the line statements of nine in the third and nine in the fifth mention the word "wife." This is because the yao itself, being yin, naturally represents the image of a gentle and obedient woman. Therefore, the roles of a minister or a wife do not need to be explicitly stated. The line of nine at the top, being at the very top of the hexagram, if interpreted in terms of the wife's role, represents an old woman who is no longer considering marriage; if interpreted in terms of the minister's role, it represents a retired official who no longer seeks advancement. Since it stands outside the meaning of the hexagram, it does not need to be explicitly mentioned. Only the lines of nine in the third and nine in the fifth, which are in high positions and are yang yao, are easily suspected of not carrying the image of a wife. Therefore, the line statements specifically mention the word "wife." This shows that although the yao do not hold actual positions, they can still be explained using the roles of ministers and wives, each according to the meaning of the primary hexagram.

初以陰應陰，三以陽應陽，皆不合“女歸”之義，故各有“凶”“厲”之辭。五應二，陰陽相求者也，然以二為女，則歸於陽為正偶，故“飲食衎衎”而和也。以五為女，則歸於二為反類，故“三歲不孕”而不和也。四則雖無應而承五，亦得所歸，可以“無咎”。上，卦之終也，進之極也。

The first line and the fourth line are both yin lines and correspond with each other, while the third line and the top line are both yang lines and correspond with each other. Neither of these pairings conforms to the meaning of yin and yang matching as in the concept of a woman marrying. Therefore, the line statements of these two lines each contain the words "danger" and "misfortune." The fifth line and the second line correspond with each other, forming a pair where yin and yang seek each other. However, if the second line is considered a woman, then her marrying the yang line above is a proper match, so there is "harmonious eating and joy." If the fifth line is considered a woman, then her marrying the second line, which is also a woman, would be a match with the opposite, leading to "three years of infertility" and inability to harmonize. Although the fourth line does not correspond with any line, it is above the fifth line and thus has a place to return to, so it can be without fault. The top line is the end of the entire hexagram and also the extreme point of progress.

既無所取于歸與進之義，則反以無應為宜。蓋在家為保姆，在國為黎老，超然於進退之外者也。陸字與九三重，故先儒改作逵字以葉韻。然逵儀古韻，實非葉也。意者陸乃阿字之誤，阿，大陵也，進於陵則阿矣。儀，古讀俄，正與阿葉。《詩》云：菁菁者莪，在彼中阿，既見君子，樂且有儀。

The upper nine is not suitable for either the meaning of marriage or advancement, so the absence of a corresponding line is actually appropriate. It is like an old woman who serves as a nanny in a family, or an elder statesman in a country, standing above the issues of advancement and retreat. As for the repetition of the character 'Lu' in 'Shang JiU' and 'Jiu San', earlier Confucian scholars changed it to 'Kui' to make the rhyme. However, in ancient rhyme, 'Kui' and 'Yi' actually belong to different rhyme groups and cannot be considered rhyming. From my perspective, 'Lu' might be a mistake for 'A'. 'A' refers to a large hill, and moving upward from 'Ling' in 'Jiu Wu', one would reach 'A'. Moreover, the ancient pronunciation of 'Yi' was 'E', which rhymes with 'A'. The poem 'Jing Jing Zhe E' from the 'Book of Songs' says, 'Jing Jing Zhe E, Zai Bi Zhong A, Ji Jian Jun Zi, Le Qie You Yi', where 'A' and 'Yi' do indeed rhyme.

歸妹.震上.兌下程傳 《歸妹序卦》：“漸者進也，進必有所歸，故受之以歸妹。”進則必有所至，

The hexagram "Guimei" is composed of the upper trigram Zhen (Thunder) and the lower trigram Dui (Lake). Cheng Yi in his commentary "Yichuan's Commentary on the Changes" says: The "Xu Guan Zhuan" explains the sequence of the hexagram "Guimei" by stating that "Jian" means progress, and when one progresses, there must be a destination, hence "Guimei" follows "Jian". Progressing inevitably leads to a place... (the original text here is missing, and this part of the "Cheng Zhuan" is incomplete).

歸妹，征凶，無攸利。 本義 婦人謂嫁曰“歸”。“妹”，少女也。兌以少女而從震之長男，而其情又為以說而動，皆非正也，故卦為《歸妹》。而卦之諸爻，自二至五，皆不得正。三五又皆以柔乘剛，故其占“征凶”而無所利也。

The Hexagram Statement of 《Gui Mei》 says: Going forward brings danger and brings no benefit. Zhu Xi's 《Ben Yi》 explains: A woman going to her husband's home is called "Gui", and "Mei" refers to a young woman. The lower trigram Dui represents a young girl, going to follow the upper trigram Zhen, which represents a young man. Moreover, the situation of both parties is due to joy leading to reckless action, which is not in accordance with the right path. Therefore, this hexagram is called 《Gui Mei》. Looking at the lines, from Nine in the Second to Six in the Fifth, none of these lines are in the proper position. Also, Six in the Third and Six in the Fifth are both yao of flexibility dominating over yao of strength. Therefore, the divination statement says that going forward brings danger and nothing is beneficial.

程傳 以說而動，動而不當，故“凶”。不當，位不當也。“征凶”，動則凶也。如卦之義，不獨女歸，無所往而利也。

Cheng Yi in Yichuan's Commentary on the Changes says: Because of joy, one acts recklessly, and once one moves, it becomes inappropriate, hence leading to misfortune. The term 'inappropriate' refers to the爻 position being incorrect. '征凶' means that any movement brings danger. According to the meaning of this hexagram, the misfortune is not limited to the case of a woman marrying; in fact, any movement is without benefit.

集說 蔡氏清曰：不曰妹歸而曰“歸妹”，歸者在妹也，如《漸》則曰“女歸”矣。 張氏振淵曰：“妹”乃少女而從長男，又其情以說而動，是其情勝而不計乎匹偶之宜者，故為“歸妹”。所歸在妹，不正可知，故“凶”而無所利也。

The collected interpretations cite Cai Qing's view: the hexagram is called "Returning Wife" instead of "Youthful Sister Returning" because it is the young sister who takes the initiative to marry away; if it were in accordance with propriety as in the hexagram "Gradual Progress," it would be called "Woman Returning." The collected interpretations also cite Zhang Zhenyuan's view: "Youthful Sister" refers to a young woman who follows an elder son, and the relationship arises from joy and impulsive emotion, indicating that passion overpowers reason and there is no consideration of whether the spouse is suitable. Therefore, it is called "Returning Wife." Since the initiative to marry lies with the young sister, it is natural that righteousness is not upheld, hence the ominous outcome with no benefit.

案 歸妹文意，如《春秋》歸地歸田之例，以物歸於人，非其人來取物也。歸妹所以失者有二，一則不待取而自歸，失昏姻之禮，以卦象女先於男，與《咸》之男下女相反也。一則以少女歸長男，失昏姻之時，與《咸》兩少之交相反也。故不曰“妹歸”而曰“歸妹”，以明其失禮。不曰歸女而曰歸妹，以見其失時。凡彖辭直著吉凶而無它戒者，《大有》、《鼎》直曰“元亨”，此直曰“征凶無攸利”，蓋尊賢育才者，人君之盛節也。自媒自薦者，士女之丑行也。

Li Guangdi commented: The grammatical structure of the term "guimi" is similar to the usage in the "Spring and Autumn Annals" of "guidi" and "guitian," which both refer to giving something to others rather than waiting for others to take it. The reason why "Guimi" is considered improper in terms of etiquette and timing is due to two factors: first, the woman marries without waiting for the man's proposal, thus losing the proper etiquette of marriage, which is reflected in the hexagram as the woman taking the initiative before the man, contrary to the "Xian" hexagram where the man humbly approaches the woman. Second, it is a young woman marrying an older man, thus losing the appropriate timing for marriage, which is contrary to the "Xian" hexagram where a young man and a young woman interact. Therefore, it is not said "mei gui" but "gui mei" to highlight its lack of proper etiquette, and it is not said "gui nu" but "gui mei" to highlight its inappropriate timing. Whenever the "tuan ci" directly states the fortune or misfortune without adding further admonitions, such as the hexagrams "Dayou" and "Ding" which directly state "yuanheng," or this hexagram which directly states "zheng xiong wu yu li," it is because promoting the virtuous and cultivating talents is the greatest endeavor of a ruler, while acting as one's own matchmaker and self-promotion is the most disgraceful behavior for scholars and women. The good and the bad are clearly evident, so there is no need for further admonitions.

初九，歸妹以娣，跛能履，征吉。 本義 初九居下而無正應，故為“娣”象。然陽剛在女子為賢正之德，但為娣之賤，僅能承助其君而巳，故又為“跛能履”之象。而其占則“征吉”也。

The line statement of the initial yang line says: marrying off a younger sister with a bride's attendant, who is of lower status, yet even though she has a limp she can still walk, going forward is auspicious. Zhu Xi's "Ben Yi" says: the initial yang line is located at the very bottom of the entire hexagram and has no proper corresponding line, so it takes the image of the bride's attendant. However, a yang line in a female context represents a virtuous and upright virtue; yet because of its low status as a bride's attendant, it can only serve and assist the main wife. Therefore, it also takes the image of "a limp that can still walk." And its divination statement is that going forward is auspicious.

程傳 女之歸，居下而無正應，“娣”之象也。剛陽在婦人為賢貞之德，而處卑順，娣之賢正者也。處說居下為順義，娣之卑下，雖賢何所能為，不過自善其身，以承助其 集說 孔氏穎達曰：“征吉”者，少女非偶，為妻而行則凶，為娣而行則吉。

Cheng Yi's Yichuan Commentary on the Changes says: A woman after marriage, being in a lower position and without a proper corresponding element, represents the image of a younger sister-in-law who accompanies the bride. A strong and yang quality residing in a woman signifies the virtue of being virtuous, loyal, and upright, yet it is placed in a low and gentle position, which is precisely the image of a younger sister-in-law who is virtuous and upright. Being in the body of Dui (Lake), yet occupying a lower position, contains the meaning of gentleness and compliance. Although the status of a younger sister-in-law is low, even if she is virtuous, she can accomplish great things, but she can only cultivate herself and serve and support the main wife... (the original text here is missing, and this passage in the Cheng Commentary is incomplete). The collective commentary cites Kong Yingda saying: Therefore, it is said 'seeking a journey is auspicious,' because a young woman should not be matched with an elder man. If she marries as the main wife, it is inauspicious; but if she marries as the accompanying younger sister-in-law, it is auspicious.

胡氏瑗曰；“跛”者，足以偏也，姪娣非正配，而能盡其道，以配君子，猶足之雖偏，而能履地而行，不至於廢也。

The collected interpretations also cite Hu Yuan's view: "Bó" refers to one leg being disabled. The brothers-in-law and sisters-in-law who accompany the bride are not official spouses, but if they fulfill their duties in serving the gentleman, it is like having one leg disabled yet still being able to walk forward on the ground, without being completely useless.

案 初在下，“娣”之象。凡女之歸，不待六禮備者，為失禮。唯娣可以從歸，而不嫌於失禮。少女非偶者為失時，唯娣可以待年，而不嫌於失時，是卦義雖凶，而於初則無嫌，故變征凶而為“征吉”也。

Li Guangdi remarked: The line "Initial Nine" is at the very bottom of the hexagram, symbolizing the younger sister who accompanies the main wife. When a woman marries, if she enters the husband's home before the six rites of betrothal gifts, asking the name, confirming auspiciousness, presenting gifts, requesting the wedding date, and personally welcoming the husband are all completed, it is considered improper. However, the younger sister accompanies the main wife and thus does not have the same suspicion of impropriety. A young woman marrying an older man is considered inappropriate; however, the younger sister can remain in her family home until she matures, thus not having the same suspicion of inappropriateness. Therefore, although the entire hexagram of "Return of the Younger Sister" is considered ominous, when it falls on the line "Initial Nine," it does not carry these two suspicions. Hence, the hexagram statement "going forward is ominous" is reversed to become the line statement "going forward is auspicious."

九二，眇能視，利幽人之貞。 本義 “眇能視”，承上爻而言。九二陽剛得中，女之賢也。上有正應，而反陰柔不正，乃女賢而配不良，不能大成內助之功，故為“眇能視”之象。而其占則“利幽人之貞”也，“幽人”，亦抱道守正而不偶者也。

The Line Statement for Nine in the Second says: "Though one eye is blind, vision remains; it is appropriate for the virtuous person who dwells in seclusion and maintains stillness to uphold uprightness." Zhu Xi's "Original Meaning" states: "Miao neng shi" follows the previous line "Bo neng lu." Nine in the Second is yang and occupies the central position of the Lower Trigram, representing a virtuous woman. Although there is a corresponding Six in the Fifth above, that line is yin and not upright, thus forming a situation where the virtuous woman has an unsuitable spouse and cannot fully achieve her role as an inner helper. Therefore, the image used is "Miao neng shi." The divination statement recommends uprightness for the secluded person who maintains stillness. The term "幽人" refers to those who uphold righteousness, adhere to the correct path, and remain unmarried.

程傳 九二陽剛而得中，女之賢正者也。上有正應，而反陰柔之質，動於說者也。乃女賢而配不良，故二雖賢，不能自遂以成其內助之功，適可以善其身而小施之。如眇者之能視而已，言不能及遠也。男女之際，當以正禮。五雖不正，二自守其幽靜貞正，乃所利也。二有剛正之德，幽靜之人也。二之才如是，而言利貞者，利言宜於如是之貞，非不足而為之戒也。

Cheng Yi in Yichuan's Commentary on the Changes says: Nine in the Second is yang and resides in the center, representing a virtuous and upright woman. Although there is a proper correspondence above, that line is of yin and soft nature, only knowing to act recklessly according to pleasure. Thus, it becomes a virtuous woman with an improper spouse, so although Nine in the Second is virtuous, it cannot smoothly carry out the role of assisting within, only being able to cultivate oneself and perform a little. It is like a person who has lost sight in one eye, though still able to see, yet cannot see far. Between men and women, they should follow proper rites and norms. Although Six in the Fifth is not proper, Nine in the Second should only maintain its quiet and virtuous conduct, which is its advantage. Nine in the Second possesses the virtue of firm and righteous morality, which is the quality of a quiet person. Since its nature is like this, the line statement says 'favorable to uprightness,' meaning it is appropriate to maintain such uprightness, not a special warning because it is insufficient.

集說 郭氏雍曰：九二剛中。賢女也。守其幽獨之操，不奪其志，故曰“利幽人之貞”。 胡氏一桂曰：初二跛眇，兌毀折象，《履》卦六三亦兌體，故取象同。

The collected interpretations cite Guo Yong's view: Nine in the Second is yang and occupies the center, representing a virtuous woman. She maintains her solitary and secluded conduct, and no one can take away her aspirations, hence the line statement says "favoring the steadfastness of the secluded person." The collected interpretations also cite Hu Yigui's view: "Initial Nine" refers to a limp, and "Nine in the Second" refers to a blind eye, both drawing on the image of Dui (Lake) representing brokenness; since the sixth line of the "Foot" hexagram is also within the body of Dui, the image used here is the same, thus also stating "blind but able to see, lame but able to walk."

案 此卦與《漸》相似，凡以陰應陽者，女之有配者也。以陰應陰以陽應陽者，女之無配者也。若以陽應陰，則雖有應而反其類，比之無應者加甚矣，乃女之有配而失配者也。《衛詩》曰：泛彼柏舟，亦泛其流，則配之不良者也。又曰：泛彼柏舟，在彼中河，則配之不終者也。然皆自執其志，如石之不移，至於之死而矢靡它，豈非所謂幽人之貞乎。

Li Guangdi remarked: This hexagram is similar to the Hexagram of Gradual Progress. Whenever a yin line corresponds to a yang line, it indicates that a woman has a spouse; when a yin line corresponds to another yin line, or a yang line corresponds to another yang line, it indicates that a woman does not have a spouse. However, if a yang line corresponds to a yin line, although there is a correspondence, the category is reversed, which is worse than having no spouse at all. This is the case where a woman has a spouse but the spouse is not suitable. The poem from the Book of Songs, "Bai Zhou" in the Bei Feng section, says, "Floating on the pine-wood boat, also floating on the stream," which describes a situation where the spouse is unsuitable. Another poem from the "Bai Zhou" in the Yong Feng section says, "Floating on the pine-wood boat, in the middle of the river," which describes a situation where the spouse cannot live together until old age. However, the women in both poems remain steadfast in their own wills, like a rock that does not move, until they vow to never remarry even if they die. Is this not precisely what the line statement refers to as "the constancy of the reclusive person"?

凡足以兩而行，目以兩而明，夫婦以兩而成，跛者一正而一偏也，眇者一昏而一明也。娣雖屈於偏側，而猶能佐理，故曰“能履”。幽人雖失所仰望，而其志炯然，故曰“能視”。

In general, two feet are needed to walk a path, two eyes are needed to see clearly, and a family requires two people to be formed. A limp is when one foot is correct and the other is crooked, and a clouded eye is when one eye is dim and the other is clear. Although the younger sister is in a subordinate position, she can still help manage household affairs, so it is said "she can walk." A person who lives in seclusion and remains upright, although she has lost her spouse to rely on, still maintains a bright and clear mind, so it is said "she can see."

六三，歸妹以須，反歸以娣。 本義 六三陰柔而不中正，又為說之主。女之不正，人莫之取者也。故為未得所適，而反歸為娣之象。或曰，“須”，女之賤者。

The Line Statement of the third line says: A married sister waits for someone to marry her, but in reverse, she has to marry out as a secondary bride. Zhu Xi's "Benyi" states: The third line is阴柔 and not central or proper, and it is the main line of the lower trigram兑. This represents a woman who behaves improperly, so no one is willing to marry her, resulting in her remaining unmarried and having to become a secondary wife. There is also another interpretation that "xu" refers to a woman of low status.

程傳 三居下之上，本非賤者，以久德而無正應，故為欲有歸而未得其歸。“須”，待也。待者，未有所適也。六居三不當位，德不正也、柔而尚剛，行不順也，為說之主，以說求歸，動非禮也。上無應，無受之者也。無所適，故須也。女子之處如是，人誰取之，不可以為人配矣。當反歸而求為娣媵則可也，以不正而失其所也。

Cheng Yi in Yichuan's Commentary on the Changes says: The sixth line in the third position is located at the top of the lower trigram, and its status is not inherently low. However, because it lacks virtue and does not have a proper corresponding line, it becomes like a woman who wants to marry but cannot find a husband. "Xu" means waiting, and waiting indicates that there is no definite outcome yet. A yao of yin in the third position, which is a yang position, is considered "not in the right place," indicating that its virtue is not proper. Being weak yet dominating a strong yao shows that its actions are not harmonious. Moreover, it is the main yao of the trigram Dui (Lake), which signifies relying solely on flattery to seek a husband, indicating improper behavior. Since there is no corresponding yao above, no one is willing to accept it. With nowhere to go, it can only wait. A woman in such a situation, who is not willing to be a proper wife, can only seek a secondary position as a concubine. This is all due to its own lack of virtue, which has caused it to lose its proper position.

集說 陸氏希聲曰：在天文，織女為貴，須女為賤。

Collected interpretations cite Lu Xisheng's statement: From the perspective of celestial star mansions, the Vega star is noble, while the Altair star is humble. Therefore, the character "xu" in the line statement refers to a lowly woman.

案 “須”當從本義賤女之解為是。三不中正而無應，故取象於女之賤者。人不之取，但反歸而為娣也。然亦唯下卦無應，有娣之象，從在上之同類而歸也。上卦無應，則並無娣之象矣。故在四為“愆期”，在上為“虛筐”。

Li Guangdi remarked: The character "xu" should be interpreted as a lowly woman according to the second explanation cited in The Original Meaning. The line six in the third is neither central nor proper and has no corresponding line, hence the image of a lowly woman is used. Since no one is willing to marry her, she can only become a secondary bride accompanying the main bride. However, only when the line in the lower trigram has no corresponding line can the image of a secondary bride appear, because she can accompany the woman of the same kind above to marry. If the line in the upper trigram has no corresponding line, there is no chance even to become a secondary bride. Therefore, although both are without correspondence, when it falls on nine in the fourth, it results in "qian qi" meaning the missed wedding date, and when it falls on six at the top, it results in "xu kuang" meaning an empty basket.

九四，歸妹愆期，遲歸有時。 本義 九四以陽居上體而無正應，賢女不輕從人，而“愆期”以待所歸之象，正與六三相反。

The statement of the fourth line says: A sister who has left home is delayed in her marriage, and will eventually marry at her own time. Zhu Xi's "Benyi" says: The fourth line, which is a yang line in the upper trigram and has no proper correspondence, represents a virtuous woman who is unwilling to marry hastily, and prefers to wait for an appropriate match. This image is exactly opposite to that of the third line.

程傳 九以陽居四，四上體，地之高也。陽剛在女子為正德，賢明者也。無正應，未得其歸也。過時未歸，故云“愆期”。女子居貴高之地，有賢明之資，人情所願取，故其“愆期”乃為“有時”。蓋自有待，非不售也，待得佳配而後行也。九居四雖不當位，而處柔乃婦人之道，以無應故為“愆期”之義。而聖人推理，以女賢而“愆期”，蓋有待也。

Cheng Yi in Yichuan's Commentary on the Changes says: A yang line in the fourth position, which belongs to the upper trigram, is in a high position. A yang yang in the position of a woman signifies upright virtue, indicating her virtue and wisdom. The absence of a proper response suggests that she has not yet found her match. If she has passed the proper time for marriage and has not yet married, it is called 'delayed period'. A woman in a noble and exalted position, with the quality of virtue and wisdom, is someone that everyone would like to marry. Therefore, although she has delayed her marriage, it is called 'sometimes', meaning that she will eventually find the right time to marry. This is her waiting for the right person, rather than being unable to marry. She is waiting for a good partner before entering the marriage. Although the ninth line is in the fourth position and is 'appropriate', the yang line is in a yin position, which is in accordance with the way of a woman. Because there is no corresponding line, the idea of 'delayed period' arises. The sage, considering the situation rationally, believes that a virtuous woman who delays her marriage is waiting for someone else in her heart.

集說 胡氏瑗曰：以剛陽之質，居陰柔之位，不為躁進，故待其禮之全備。俟其年之長大，然後歸於君子，斯得其時也，“遲”，待也。

The collected interpretations cite Hu Yuan's explanation: she possesses a strong and yang nature but occupies a yin and柔 position, so she does not rush forward hastily. Therefore, she waits until the six rites are fully completed and until she has matured in age before marrying a gentleman. This is considered proper timing. The word "迟" in the line statement refers to waiting.

六五，帝乙歸妹，其君之袂，不如其娣之袂良，月幾望，吉。 本義 六五柔中居尊，下應九二，尚德而不貴飾，故為帝女下嫁而服不盛之象。然女德之盛，無以加此，故又為“月幾望”之象，而占者如之則“吉”也。

The Line Statement of the Fifth Line says: The Emperor Yi married off his younger sister, but the sleeve of the main wife was not as beautiful as that of the陪嫁 younger sister; the moon is nearly full but not yet fully round, which is auspicious. Zhu Xi's "Original Meaning" states: The line Six in the Fifth is gentle and proper, occupying a central and honorable position. It corresponds with the line Nine in the Second below, indicating a preference for virtue over adornment. Thus, there is an image of a royal daughter marrying out with modest attire. However, the virtue of a woman is at its height in this case, so the image of "the moon nearly full" is also taken. If the person divining follows this principle, it will be auspicious.

程傳 六五居尊位，妹之貴高者也。下應於二，為下嫁之象。王姬下嫁，自古而然。至帝乙而後正婚姻之禮，明男女之分，雖至貴之女，不得失柔巽之道，有貴驕之志，故《易》中陰尊而廉降者，則曰“帝乙歸妹”，《泰》六五是也。貴女之歸，唯謙降以從禮，乃尊高之德也，不事容飾以說於人也。娣媵者，以容飾為事者也。衣袂，所以為容飾也。

Cheng Yi in his commentary Yichuan's Commentary on the Changes says: the line six in the fifth is in a position of honor, representing the most esteemed sister among those who have married out. It corresponds with nine in the second below, which is the image of a younger sister marrying down. It has been the case since ancient times that royal daughters married down. It was during the reign of the Shang king Di Yi that the rites of marriage were properly established, and the distinction between men and women was clearly defined. Even the most esteemed woman is not allowed to lose the way of humility and modesty, nor to harbor thoughts of arrogance based on her status. Therefore, in the Zhou Changes, whenever a yao of yin is in a position of honor and humbly descends, it is called "Di Yi's marriage of the sister." The line six in the fifth of the Tai hexagram is also like this. A noble woman marrying out can only demonstrate a high virtue by being humble and descending in accordance with propriety, not by relying on adornment and beauty to please others. The attendants who accompany the bride, however, are precisely those who take adornment as their main concern. The sleeves are used for embellishing appearance.

六五尊貴之女，尚禮而不尚飾，放其袂不及其娣之袂良也。“良”，美好也。“月望”，陰之盈也，盈則敵陽矣。“幾望”，未至於盈也。五之貴高，常不至於盈極，則不亢其夫，乃為吉也，女之處尊貴之道也。

Six in the Fifth is a noble woman who values propriety rather than adornment, so her sleeves are not as beautiful as those of her younger sister-in-law. "Liang" means good. "Yue Wang" refers to the full moon, which is when the yin energy is full; when it is full, it should oppose the yang. "Ji Wang" means nearly full but not yet full. Six in the Fifth, though in a noble position, often does not allow herself to reach the extreme of fullness, thus not surpassing her husband, and thus attains good fortune. This is the proper way for a woman in a noble position.

集說 薛氏溫其曰：至尊之妹，必歸於夫，人倫之正。

The collected interpretations cite Xue Wenqi's view: Even the sister of a sovereign, the most exalted family, in the end must marry a husband and be subject to her husband, which is the proper order of human relations. No one can claim exception merely because of their high status.

案 女不待夫家之求而自歸，非正也，卦之所以凶也，然唯天子之女，則必求於夫家而自歸焉。是《歸妹》之義，在他人則為越禮犯義而凶，在天子則為降尊屈貴而吉矣。六五居尊而下應九二，適合此象，故其辭如此。卦唯此爻有應，而又于歸妹之義，正為所宜，而非所病，則其為吉宜矣。

Li Guangdi remarked: A woman who does not wait for the male family to propose but goes to marry on her own is improper, which is precisely the reason why the entire hexagram is considered ominous. However, the daughter of the Son of Heaven is an exception; she must be actively proposed to by the royal family and then marry on her own. This shows that the meaning of "returning to marriage" applies to ordinary people as an act of transgressing propriety and righteousness, thus being ominous, but for the Son of Heaven, it is a lowering of his esteemed position and a humbling of himself, which is auspicious. The line six in the fifth occupies a position of honor and responds to nine two below, which perfectly matches this image. Therefore, the line statement says this. The entire hexagram has only this line that corresponds with another line, and this line, in the context of "returning to marriage," is exactly appropriate. Not only is it not a flaw, but it becomes a virtue, so it is natural for it to be auspicious.

上六，女承筐無實，士刲羊無血，無攸利。 本義 上六以陰柔居《歸妹》之終而無應，約婚而不終者也，故其象如此，而於占為無所利也。

The line statement of the sixth line at the top says: A woman holds a bamboo basket that is empty, and a man slaughters a sheep but cannot draw any blood, resulting in no benefit. Zhu Xi's "Ben Yi" states: The sixth line at the top, with its yin and flexible nature, is at the end of the "Gui Mei" hexagram and lacks a corresponding line, symbolizing someone who has entered into an engagement but ultimately does not marry. Therefore, the imagery is taken in this way, and in terms of divination, there is nothing advantageous.

程傳 上六女歸之終而無應，女歸之無終者也，“婦”者，所以承先祖，奉祭祀。

Cheng Yi in Yichuan's Commentary on the Changes says: The Sixth at the Top is at the end of the matter of a woman's marriage but lacks a corresponding line, indicating a marriage that ends in an unfavorable outcome. A wife is meant to continue the lineage of her husband's ancestors and to preside over the family's worship... (the original text here is missing, and this passage in Cheng's commentary is incomplete).

集說 胡氏炳文曰：《震》有虛筐之象，兌羊象，上與三皆陰虛而無應，故有“承筐無實”“刲羊無血”之象。《程傳》以為女歸之無終，本義 以為約婚而不終，蓋曰士曰女，未成夫婦也。先女而後士，罪在女也，故“無攸利”之占，與卦辭同。

Collected Commentaries cite Hu Bingwen's explanation: the upper trigram Zhen represents an upturned basin, symbolizing an empty basket; the lower trigram Dui represents a sheep, symbolizing a sheep. Both the sixth line at the top and the third line are yin lines that are empty and do not correspond with each other, thus producing the images of "carrying an empty basket" and "sacrificing a sheep without blood." The Cheng Transmission interprets this as a woman marrying but dying before she can have a good end, while the Benyi Transmission interprets it as having a marriage contract but never actually marrying. Since the line statement mentions both "a man" and "a woman," it shows that the two have not yet officially become husband and wife. Moreover, the statement first mentions the woman and then the man, indicating the fault lies with the woman, so the divination statement "there is no benefit" aligns completely with the hexagram statement.

豐.震上.離下程傳 《豐序卦》：“得其所歸者必大，故受之以豐，”物所歸聚，必成其大，故《歸妹》之後，受之以《豐》也。豐，盛大之義。為卦震上離下，震，動也，離，明也，以明而動，動而能明，皆致豐之道，明足以照，動足以亨，然後能致豐大也。

The hexagram of 丰 is composed of the upper trigram Zhen (Thunder) and the lower trigram Li (Fire). Cheng Yi in his commentary Yichuan's Commentary on the Changes says: The "Sequence of Hexagrams" explains the order of the hexagram of 丰 by stating that those who attain a resting place will surely become strong, hence the following hexagram is 丰. When things have a place to gather, they will inevitably gradually become great, so after the hexagram of Guimei comes the hexagram of 丰. "丰" means great or abundant. In terms of the structure of the hexagram, the upper trigram is Zhen, representing movement, and the lower trigram is Li, representing brightness. Acting with wisdom and maintaining clarity in action are both ways to achieve abundance. Clarity is sufficient to see everything clearly, and action is sufficient to proceed without obstruction, thus achieving a great situation.

豐，亨，王假之，勿憂，宜日中。 本義 “豐”，大也。以明而動，盛大之勢也，故其佔有“亨”道焉。然王者至此，盛極當衰，則又有憂道焉。聖人以為徒憂無益，但能守常，不至於過盛則可矣，故戒以“勿憂宜日中”也。

The Hexagram 丰 statement says: "It is smooth, the king reaches this state, there is no need to worry, it is appropriate to be like the sun at its zenith." Zhu Xi's "Benyi" says: "Feng" means great. Acting with wisdom brings a grand momentum, so its divination contains the way of smoothness. However, when the king reaches this point, the peak of prosperity will turn to decline, so it also contains the aspect of worry. The sage considers that worrying without cause is useless; as long as one can maintain the constant way and does not let prosperity go too far, it is sufficient. Therefore, it uses "Do not worry, appropriate to be at the zenith of the sun" to admonish.

程傳 豐為盛大，其義自“亨”。極天下之光大者，唯王者能至之。“假”，至也，天位之尊，四海之富，群生之眾，王道之大，極豐之道其唯王者乎。《豐》之時，人民之繁庶，事物之殷盛，治之豈易周，為可憂慮，宜如日中之盛明廣照，無所不及，然後無憂也。

Cheng Yi in Yichuan's Commentary on the Changes says: "Fu means abundance, and this very meaning already contains the idea of success. To push the brilliance of the world to its utmost, only the king can do so. 'Jia' means to reach the utmost, to arrive at. The dignity of the Son of Heaven, the wealth of the four seas, the multitude of the people, and the grandeur of the Way of the King -- these are the things that can bring abundance to its peak, and perhaps only the king can do that. At the time of the Fu hexagram, the population was so dense, and things so flourishing, that to govern them thoroughly was no easy task, and this is indeed a cause for concern. One should be like the noon sun, shining brightly and widely, illuminating all directions, so that nothing is left in darkness, and then one can be free of worries."

集說 張子曰：“宜日中”，不宜過中也。 郭氏忠孝曰：《豐》者盛大之名，盛大所以“亨”。然物極盛大者，憂必將至，日過中則昃，《豐》過盛則衰，聖人慾持滿以中，故言“宜日中”。

Collected Commentaries cite Zhang Zai saying: what is meant by "suitable at noon" is that it is appropriate to remain in the center, not to go beyond the center. Collected Commentaries also cite Guo Zhongxiao saying: The hexagram "Feng" refers to a grand and flourishing state, and because it is grand and flourishing, it can be harmonious. However, when things become excessively grand, calamity is sure to follow: the sun, after reaching its zenith, begins to decline; when abundance reaches its peak, decline is certain. Therefore, the sage advises people to hold fast to the principle of the center when they are at their peak, hence saying "suitable at noon."

項氏安世曰：《豐》卦皆以明為主，故下三爻皆明而“無咎”，上三爻皆暗，以能求明為“吉”，不能求為凶，此所以“宜日中”也。

Collected interpretations also cite Xiang Anshi's view: The hexagram of "Full" throughout focuses on "brightness." Therefore, the third line of the lower trigram, which is of the trigram Li (Fire), is all about brightness, hence there are no mistakes. The third line of the upper trigram, which is of the trigram Zhen (Thunder), is all about darkness. Among them, those that seek brightness downward will be auspicious, while those that do not seek brightness will be inauspicious. This is precisely why the hexagram statement says "Suitable at noon."

胡氏炳文曰：《豐》之大有“亨”道焉，大則必通也。亦有憂遭焉，大則可憂也。不必過於憂，如日之中斯可矣。《泰》、《晉》、《夬》、《家人》、《升》皆曰“勿恤”，此曰“勿憂”，皆當極盛之時，常人所不憂，而聖人所深憂。其辭曰“勿憂”，深切之辭，非謂無憂也。

The collected interpretations also cite Hu Bingwen's view: The grandeur of the hexagram of Fulfillment contains the way of success, because when something is great, it naturally becomes smooth. It also contains something to be worried about, because when something is great, it naturally deserves concern. However, one should not worry excessively; being like the sun resting in the middle is enough. Several hexagrams, such as Tai, Jin, Gua, Jiaoren, and Sheng, mention "do not worry," and this hexagram says "do not worry," all referring to situations of extreme prosperity. This is precisely when ordinary people do not know to worry, while sages deeply concern themselves. The line statement says "do not worry," which is actually a very earnest statement, not really meaning there is nothing to worry about.

何氏楷曰：《豐》有憂道焉，而云“勿憂”，蓋於此有道焉，可不必憂也。其道安在，亦曰致豐之本，即保豐之道。何以致豐，離明主之，而震動將之也。宜常如之方中，使其明無所不及，則幽隱畢照，斯可永保夫豐亨矣；

The collected interpretations also cite He Kai's view: The hexagram of "Great Wealth" originally contains something to be worried about, but the hexagram statement says "do not worry," because there is another way to approach it, and by taking that way, there is no need to worry. Where is this way? It is simply saying that the fundamental way to bring about abundance is also the way to maintain it. By what means do we bring about abundance? By the wisdom of the lower trigram Li (Fire) and the action of the upper trigram Zhen (Thunder). One should always remain in the position of midday, so that this illumination reaches everywhere without exception. Thus, even the most hidden and secluded corners are illuminated, and in this way, one can maintain abundance and success for a long time.

本義 “配主”，謂四。“旬”，均也，謂皆陽也。當《豐》之時，明動相資，故初九之遇九四，雖皆陽剛，而其占如此也。

The line statement for the first nine is missing in the original text, so we directly cite Zhu Xi's "Benyi." Zhu Xi says in his "Benyi" that the term "pei zhu" in the line statement of the first nine refers to the ninth in the fourth position. "Xun" means equal, indicating that both the first nine and the ninth in the fourth position are yang lines, and their strength is equal. At the time of the hexagram Feng, brightness and movement rely on each other, so the first nine meets the ninth in the fourth position. Although both are yang and normally do not correspond, the divination statement still remains auspicious.

程傳 雷也皆至，成《豐》之象。明動相資，致豐之道。非明無以照，非動無以行，相須猶形影，相資猶表裡。初九明之初，九四動之初，宜相須以成共用，故雖旬而相應。位則相應，用則相資，故初謂四為配主，己所配也。配雖匹稱，然就之者也，如配天以配君子，故初於四云“配”，四於初云“夷”也。“雖旬無咎”，“旬”，均也。天下之相應者，常非均敵，如陰之應陽，柔之從剛，下之附上，敵則安肯相從。

Cheng Yi in Yichuan's Commentary on the Changes says that thunder and lightning coming together form the image of the Hexagram of Abundance. Light and movement depend on each other, which is the way to achieve abundance: without light there is no illumination, without movement there is no action. They rely on each other like form and shadow, and support each other like the outside and inside. The line 'Initial Nine' represents the beginning of light, and the line 'Nine in the Fourth' represents the beginning of movement. They should rely on each other and work together, so even though they are equal in strength, they still correspond. In terms of their positions they correspond, and in terms of their functions they support each other. Therefore, the line 'Initial Nine' refers to the line 'Nine in the Fourth' as 'companion', meaning the one it is paired with. The word 'companion' although implies equality, is always used in relation to the other, just as in 'comparing with Heaven' or 'comparing with the gentleman'. Therefore, the line 'Initial Nine' refers to the line 'Nine in the Fourth' as 'companion', while the line 'Nine in the Fourth' refers to the line 'Initial Nine' as '夷'. The line statement says 'although equal there is no blame', 'equal' means balance. Usually, the two corresponding parts in the world are not equal in strength, for example, yin responding to yang, softness following strength, and the lower position relying on the upper position. If they are equal in strength, who would submit to whom?

唯《豐》之初四，其用則相資，其應則相成，故雖均是陽剛，相從而無過咎也。蓋非明則動無所之，非動則明無所用，相資而成用，同舟則胡越一心，共難則仇怨協力，事勢使然也。往而相從，則能成其豐，故云“有尚”，有可嘉尚也。在它卦則；不相下而離隙矣。

Only the first nine (初九) and the fourth nine (九四) of the卦 of Fullness (丰) rely on each other in function and support each other in response, so even though they are both yang, they follow and approach each other without fault. Because without light, action has no direction; without movement, clarity has nowhere to be applied. Only by relying on each other can things be accomplished, just as a Hu person and a Yue person sitting together on a boat will have the same heart, and enemies and rivals facing a common hardship will work together. This is naturally the case when circumstances force them to. If they go forward and support each other, they can achieve abundance, so the line statement says "there is praise," indicating something worthy of commendation. But in other hexagrams, these two yang lines would compete and create a rift instead.

集說 胡氏瑗曰：“旬”者，十日也，謂數之盈滿也，言初與四其德相符，雖居盈滿盛大之時，可以“無咎”。以此而往，則行有所尚也。

Collected Commentaries cite Hu Yuan's explanation: "Xun" refers to ten days, taking the meaning of completeness in number. This means that although the initial line and the fourth line have harmonious virtues, even when they are in a state of fullness and prosperity, they can still have no faults. Proceeding in this manner, their actions would be commendable.

蘇氏軾曰：凡人知生於憂患，而愚生於安佚。《豐》之患常在於暗，故爻皆以明暗為占凶也。初九六二九三，三者皆離也，而有明德者也。九四六五上六，則所謂豐而暗者也。離，火也，日也。以下升上，共性也。以明發暗，其德也。故三離皆十適於震。初九適四，其配之所在也，故曰“配主”。

Collective interpretations also cite Su Shi's view: generally, human wisdom arises from hardship, while ignorance comes from ease. The hexagram of Fullness often brings trouble from the word "darkness," so all six lines use the contrast between brightness and darkness to determine fortune or misfortune. The lines of the lower trigram, namely initial nine, six two, and nine three, belong to the trigram of fire, which represents brightness and virtue; while the lines of the upper trigram, namely nine four, six five, and upper six, are said to be the path of fullness and darkness. Fire is also the sun, and both fire and the sun naturally rise from below upwards, and their virtue is to use brightness to dispel darkness. Therefore, the three lines of the trigram of fire should ascend to the trigram of thunder. The line of initial nine goes to nine four, which is exactly its corresponding line, so it is called "matching the main line."

項氏安世曰：初以四為配，四以初為“夷”，上下異辭也，自下並上曰“配”。

The collected interpretations also cite Xiang Anshi's view: the initial line (Chu Ji) refers to the fourth line (Jiu Si) as "pei," while the fourth line refers to the initial line as "yi." This is due to the difference in their positions, one being lower and the other higher. To climb up from below and align with above is called "pei."

胡氏炳文曰：初不言“豐”，初未至豐也。五亦不言“豐”者，陰虛歉然方賴在下之助，不知有其豐也。凡卦爻取剛柔相應，《豐》則取明動相資。初之剛與四之剛，同德而相遇，雖兩陽之勢均敵，往而從之，非特“無咎”，且“有尚”矣。或曰，十日為“旬”。

The collected interpretations also cite Hu Bingwen's view: the line statement of the initial nine does not mention the word "fullness" because it has not yet reached fullness; the line statement of the sixth five also does not mention "fullness" because it is阴虚 (yin deficiency) and lacks sufficiency, relying on support from below, and does not feel there is anything full or abundant. Usually, the lines of a hexagram take the mutual correspondence of yang and yin; but the hexagram of "Fullness" takes the mutual reliance of brightness and movement. The yang of the initial nine and the yang of the fourth nine share the same virtue and meet, though they are two yang lines of equal strength, moving towards and following it, which is not only without fault but also commendable. Some also say that ten days are called one "xun".

來氏知德曰：因“宜日中”句，爻辭皆以日言，文王象《豐》，以一日象之，故曰“勿憂宜日中”。周公象《豐》，以十日象之，故曰“雖旬無咎”。十日為“旬”，言初之豐，以一月論，已一旬也，正豐之時也。

The collected interpretations also cite Lai Zhide's view: since the Hexagram Statement mentions "suitable at noon," the statements of each line are all based on the sun. King Wen used a day as a metaphor for the Hexagram of Abundance, hence saying "do not worry, suitable at noon"; the Duke of Zhou used ten days as a metaphor, hence saying "even through ten days there is no blame." Ten days are called a "ten-day period" or "shen." This means that the initial line, "Nine at the Beginning," represents the first stage of abundance. If calculated by a month, it has already passed a ten-day period, which is exactly the time of abundance.

六二，豐其蔀，日中見斗，往得疑疾，有孚發若，吉。 本義 六二居豐之時，為離之主，至明者也。而上應六五之柔暗，故為豐蔀“見斗”之象。“蔀”，障蔽也，大其障蔽，故日中而昏也。往而從之，則昏暗之主，必反見疑。唯在積其誠意以感發之則吉，戒占者宜如足也。虛中，有孚之象。

The Line Statement of the Second Line says: The covering object is very large, yet at noon one sees the Big Dipper; going forward instead brings suspicion and resentment; if one has sincerity and inspires the other, it is auspicious. Zhu Xi's "Ben Yi" says: The Second Line is the main line of the Lower Trigram in the "Feng" hexagram, and is the most discerning. However, the line above it, the Fifth Line, is weak and dark, hence the image of a large covering object and seeing the Big Dipper at noon. "Pu" is a covering object, making the obstruction very great, so even daylight becomes dark. Going forward to follow the Fifth Line, the dark ruler instead suspects it. Only by gradually accumulating one's sincerity to move and inspire the other can one achieve auspiciousness; this is a warning to those divining to act in this way. The Second Line is a yin line that is empty, which is the image of holding sincere intentions.

程傳 明動相資，乃能成《豐》。二為明之主，又得中正，可謂明者也。而五在正應之地，陰柔不正，非能動者。二五雖皆陰，而在明動相資之時，居相應之地，五才不足，既其應之才不足資，則獨明不能成豐，既不能成豐，則喪其明功，故為“豐其蔀”。

Cheng Yi in Yichuan's Commentary on the Changes says: brightness and movement depend on each other to achieve the hexagram of Fullness. The second line is the main line of brightness, and it is in the central position and upright, so it can be said to be clear-sighted. However, the fifth line is in the position corresponding to it, yet it is阴柔 and not upright, and thus is not capable of achieving anything. Although both the second and fifth lines are阴 lines, during the time when brightness and movement support each other, they are exactly in corresponding positions. The fifth line lacks ability, and since the corresponding line is not sufficient to rely on, then relying solely on its own clarity cannot achieve fullness. If it cannot achieve fullness, then the effectiveness of its clarity is lost, hence it is said 'the covering is excessive,' meaning the obstruction is great.

“日中見斗”，二至明之才，以所應不足與，而不能成其豐，喪其明功，無明功則為昏暗，故云“見斗”。“斗”，昏見者也。“蔀”，周匝之義，用障蔽之物，掩晦於明者也。斗屬陰而主運平，象五以陰柔而當君位。日中盛明之時乃見斗，猶豐大之時，乃遇柔弱 集說 服氏虔曰：日中而昏也。

As for "seeing the Big Dipper at noon," the Second line originally possesses extremely sharp discernment, but because the area it should respond to is insufficient to match, it cannot achieve abundance, and the effectiveness of sharp discernment is lost. Without the effectiveness of discernment, it becomes darkness, hence the sight of the Big Dipper. The Big Dipper appears as a star only after it gets dark. "Bù" means being surrounded on all four sides, indicating the use of something to block and obscure the light. The Big Dipper belongs to Yin and governs the balance of movement and stillness. It appropriately symbolizes the Fifth line, which holds the position of a ruler with a yielding and gentle nature. At the time of greatest brightness, the Big Dipper is seen, just as when the abundant condition is in effect, a weak ruler is encountered... (the original text here is missing; this part is not completed in the "Cheng Transmission"). The collective commentary cites Fu Qian, who says: this refers to the day turning into a dark day during the day.

張子曰：凡言“往”者，皆進而之上也。初進而上，則遇陽而“有尚”，二既以陰居陰，又所應亦陰，故往增“疑疾”。

The collected interpretations also cite Zhang Zai's statement: in the line statements, whenever the word "going" is used, it refers to moving upward. Initially, the line "Nine at the Beginning" moves upward and encounters the yang line "Nine in the Fourth," hence "there is progress." The line "Six in the Second" itself occupies a yin position with a yin line, and the line it corresponds to, "Six in the Fifth," is also a yin line. Thus, moving upward only increases suspicion and resentment.

郭氏雍曰：六二為離明之中，而有豐蔀之暗者，以陰居陰，上非正應，所以有從暗之象也。天下之理明則無疑，暗則疑。六二用明投暗，“往得疑疾”，乃其宜也。然任其中正，“有孚”而發，則動無不吉。

Collective commentary also cites Guo Yong's view: Six in the Second occupies the central position of Li (Fire), which symbolizes clarity, yet it brings forth the image of obstruction and darkness. This is because it holds a yin line in a yin position, and the line above it is not properly matched. Therefore, it presents the image of moving toward darkness. The principle of the world is that clarity eliminates suspicion, while darkness gives rise to suspicion. Six in the Second, carrying a bright light, moves toward darkness, so "going leads to suspicion and illness" is natural. However, as long as it acts with the virtue of uprightness and sincerity, it will bring good results.

徐氏幾曰：卦言“宜日中”，以下體言之，則二為中。以一卦言之，則三四為中，故二三四皆言“日中”。剛生明，故初應四則為“往有尚”。柔生暗，故二應五為“往得疑疾”也。

The collected interpretations also cite Xu Ji's view: the Hexagram Statement says "suitable at noon." If we consider only the Lower Trigram's third line, the line Six in the Second is in the central position. If we consider the entire hexagram's six lines, the lines Nine in the Third and Nine in the Fourth are in the central positions. Therefore, the Line Statements of the lines Six in the Second, Nine in the Third, and Nine in the Fourth all mention "noon." Yang gives light, so the line Nine at the Beginning and Nine in the Fourth being connected results in "going forward is favorable." Yin brings darkness, so the line Six in the Second and Six in the Fifth being in correspondence results in "going forward leads to doubt and illness."

九三，豐其沛，日中見沫，折其右肱，無咎。 本義 “沛”，一作旆，謂幡幔也，其蔽甚於薛矣。“沫”，小星也。三處明極，而應上六，雖不可用，而非咎也，故其象占如此。

The third line statement says: The curtain is spread wide, and at noon one sees small stars, breaking the right arm, there is no fault. Zhu Xi's "Ben Yi" says: "Pai" is sometimes written as "pei," referring to a flag or hanging curtain, which blocks light more than "bu." "Mo" refers to small stars. The third line is at the top of the lower trigram Li, which represents brightness, yet it corresponds to the sixth line at the top. Although the sixth line at the top is not used, this is not the fault of the third line. Therefore, its symbolic imagery and divinatory statement are as such.

程傳 沛字古本有作旆字者，王弼以為幡幔，則是旆也。幡幔圍蔽於內者，“豐其沛”，其暗更甚於蔀也。三明體而反暗於四者，所應陰暗故也。三居明體之上，陽剛得正，本能明者也。豐之道，必明動相資而成。三應於上，上陰柔，又無位而處震之終，既終則止矣。不能動者也。它卦至終則極，震至終則止矣。三無上之應，則不能成豐。

Cheng Yi's "Yichuan Commentary on the Changes" says: "The character 'Pei' was written as 'Pei' in ancient versions. Wang Bi interpreted it as a flag or canopy, which is 'Pei'. A canopy is something that surrounds and blocks out light. 'Feng its canopy' stretches this canopy to an extreme extent, making the darkness even more intense than 'Bu'. The line Nine in the Third (nine three) originally resides in the trigram Li (Fire), which represents brightness, yet it is darker than Nine in the Fourth (nine four), because it corresponds to Upper Six, which is yin and thus dark and obscure. Nine in the Third occupies the highest position in the trigram Li, which represents brightness. A yang line in a yang position is strong and proper, and should be capable of clear perception. However, the way of abundance requires the mutual reliance of brightness and movement. Nine in the Third corresponds to Upper Six, which is yin and weak, and is located in a position without official status. Moreover, it is at the end of the trigram Zhen (Thunder). When reaching the end, movement stops, and it can no longer move. In other trigrams, reaching the end means reaching the extreme, but in the trigram Zhen, reaching the end means stopping. Since Nine in the Third cannot receive support from above, it cannot achieve abundance."

“沫”，星之微小無名數者。“見沫”，暗之甚也。豐之時而遇上六，“日中”而“見沫”者也。“右肱”，人之所用，乃折矣，其無能為可知。賢智之才遇明君，則能有為於天下。上無可賴之主，則不能有為，如人之折其右肱也。人之為有所失，則有所歸咎，曰由是故致是，若欲動而無右肱，欲為而上無所頹，則不能而已，更復何言，無所歸咎也。

"Mo" is a tiny star so small that it cannot even be counted or ranked. Seeing such a small star indicates extreme darkness. When there is abundance but the Sixth at the Top appears, it is like seeing a tiny star in broad daylight. "You gong" is the most powerful part of a person's body, and now it is broken, so it is clear that nothing can be accomplished. A virtuous and wise person encountering a wise ruler can achieve great things under heaven; but if there is no ruler to rely on above, nothing can be done, just like a person with a broken right arm. When a person makes a mistake, they always blame some specific cause, saying it is because of that they have reached this situation. However, if one wants to act but lacks a right arm, or wants to achieve something but has no one above to rely on, then there is nothing that can be done, and there is nothing to blame. Therefore, the Line Statement says "no blame," meaning there is no fault.

案 九三之蔽，又甚於二四者，爻取日中為昏義。二三四在一卦之中，而九三又在三爻之中也。且二應五，為柔中之主。四應初，為同德之助。三所應者，乃過中處板之陰，其蔽安得不甚哉。上六以其昏昏，使人昏昏，故九三雖以剛明之才，為之股肱，而不免於毀折。然於義為“無咎”者，守其剛正以事上，反己無怍而眾無尤也。

Li Guangdi remarked: The obstruction that the third line receives is more severe than that of the second line and the fourth line, because the line statement uses the metaphor of darkness at noon to convey meaning. The second, third, and fourth lines are located within a single hexagram, and the third line is in the central position among these three, which is exactly the position of "noon," the most central time. Moreover, the second line corresponds to the fifth line, which is at least a gentle and proper ruler; the fourth line corresponds to the first line, which is a helper with the same virtue; but the third line corresponds to a yin line that has passed the center and is at the end of stagnation. How could the obstruction it faces not be the heaviest? The sixth line above is itself confused and further leads others into confusion, so even though the third line has the ability of strength and clarity, and is willing to be its assistant, it still cannot avoid being crushed. However, in terms of principle, it is still "without blame," because it maintains the virtue of uprightness in serving above, and when it examines its own heart, it has no guilt, and others cannot find any fault in it.

又案《易》中所取者雖虛象，然必天地間有此實事，非憑虛造設也，“日中見斗”，甚而至於“見沫”，所取喻者，固謂至昏伏於至明之中。然以實象求之，則如太陽食時是也。食限多則大星見，食限甚則小星亦見矣。所以然者，陰氣蔽障之故，故所謂“豐其蔀”“豐其沛”者，乃蔽日之物，非蔽人之物也。且此義亦與《彖傳》“日中則昃月盈則食”相發。

Li Guangdi further explains: The images taken from The Zhou Changes are virtual, but in the world there must be real events corresponding to them, not made up out of nowhere. "Seeing a dagger in the noonday sun" even goes so far as "seeing foam," which certainly refers to something extremely dark hidden within extreme brightness. However, if we look for the actual events, it is like the case of an eclipse. When the eclipse is severe, the big stars appear; when it is extremely severe, even the small stars appear. This is because the dark energy blocks the sun. Therefore, the phrase "full covering" refers to something that blocks the sun, not something that blocks people. Moreover, this meaning coincides with what the Commentary on the Judgment says, "When the sun reaches its zenith, it begins to wane; when the moon is full, it begins to wane," thus complementing each other.

本義 象與六二同。“夷”，等夷也。謂初九也。其占為當豐而遇暗主，下就同德則“吉”也。

The fourth line statement is missing in the original text, so we directly cite Zhu Xi's "Benyi." Zhu Xi's "Benyi" says: the imagery of the ninth in the fourth line is the same as that of the sixth in the second line, also "the canopy is full, the sun is seen with the star Dou." "Yi" means fellow or equality, referring to the nine at the beginning. Its divination statement is: at the time of abundance, encountering a dark ruler, if one goes down to approach the nine at the beginning who shares the same virtue, one will gain good fortune.

程傳 四雖陽剛，為動之主，又得大臣之位，然以不中正，遇陰暗柔弱之主，豈能致豐大也，故為“豐其蔀”。“蔀”，周圍掩蔽之物。周圍則不大，掩蔽則不明。“日中見斗”，當盛明之時反昏暗也。“夷主”，其等夷也，相應故謂之主。初四皆陽而居初，是其德同。又居相應之地。故為“夷主”。居大臣之位，而得在下之賢，同德相輔，其助豈小也哉，故“吉”也。

Cheng Yi in Yichuan's Commentary on the Changes says: Although nine in the fourth is yang and strong, being the main line of zhen (thunder), and occupying the position of a minister, it is not in the center and upright. Above it is a dark and weak line, so how can a great situation be achieved? Therefore, it is said, "The covering is full." "Covering" refers to something that surrounds and blocks from all sides; when surrounded, it cannot be large, and when blocked, it cannot be bright. "The sun is seen with the handle of the plough" refers to when the light is at its peak, it becomes dark. "Equal ruler" refers to "equal" meaning equality among peers. Because they respond to each other, it is called "ruler." Both initial nine and nine in the fourth are yang lines, and initial nine is in the starting position. They have the same virtue and are in corresponding positions, so they are called "equal ruler." Being in the position of a minister and having the virtue of the one below, with the same virtue and mutual assistance, this assistance is not a small matter, hence it is said to be auspicious.

如四之才，得在下之賢為之助，則能致豐大乎？曰：在下者上有當位為之與，在上者下有賢才為之助，豈無益乎，收“吉”也。然而致天下之豐，有君而後能也，五陰柔居尊而震體，無虛中巽順下賢之象。下雖多賢，亦將何為。蓋非陽剛中正，不能致天下之豐也。

Someone asked: With the ability of Nine in the Fourth, can achieving great success be possible with the help of a virtuous assistant below? The answer is: Those below have a superior in the proper position as a companion, and those above have virtuous assistants below. How could there be no benefit? Therefore, it is called "auspicious." However, to achieve the abundance of the world, one must first have a good ruler. Six in the Fifth, though in a noble position and belonging to the trigram Zhen (Thunder), does not show the image of humility in the center and modesty in yielding to the virtuous. Even though there are many virtuous talents below, what can they accomplish? Clearly, it is not possible to achieve the abundance of the world without a ruler who is yang and upright.

集說 孔氏穎達曰：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。

The collected interpretations cite Kong Yingda's explanation: moving from the line 'Initial Nine' upward to the line 'Nine in the Fourth', the 'Nine in the Fourth' is taken as the main subject, hence the line statement of 'Initial Nine' says 'meeting its principal partner'; moving from the line 'Nine in the Fourth' downward to the line 'Initial Nine', the 'Initial Nine' is taken as the main subject, hence the line statement of 'Nine in the Fourth' says 'meeting its humble principal'.

張子曰：近比於五，故亦云“見斗”，正府亦陽，故云“夷主”。

The collected interpretations also cite Zhang Zai's statement: Nine in the Fourth is adjacent to the dark Six in the Fifth, so its line statement also says "seeing the Big Dipper"; and the corresponding line, which is also yang, is called "Yi Zhu," meaning those of the same kind and equal rank.

郭氏雍曰：二之豐蔀“見斗”，以重陰而非正應也。而“有孚發若吉”者，中正也。四之豐蔀“見斗”，非中正也。而“遇其夷主吉”者，應初而有遇也。二爻之義相類，故其辭同，而皆終之以吉。有為之時，明動必相濟，然後有成，故初謂四為“配主”，四謂初為“夷主”。迭稱主者，明動相須，莫適為主。唯明者知求動以為主，動者知求明以為主故也。

The collected interpretations also cite Guo Yong's view: the reason why "six in the second" has "its covering thickened, the sun seen with the star Dou in the middle of the day" is because it overlaps with "six in the fifth" and both are yin lines, so they are not truly a proper matching response. However, it ultimately achieves "trustworthiness and issuing forth with good fortune" because it is itself upright and correct. The reason why "nine in the fourth" has "its covering thickened, the sun seen with the star Dou in the middle of the day" is because it is not upright and correct; but it ultimately achieves "meeting the夷主 and being fortunate" because it corresponds with "nine at the beginning" and thus meets someone. The meanings of these two lines are similar, so their line statements are the same, and both end with the word "good fortune." When there is something to be done, clarity and action must support each other in order to accomplish things. Therefore, "nine at the beginning" refers to "nine in the fourth" as "the principal," and "nine in the fourth" refers to "nine at the beginning" as "the夷主." They take turns calling each other the principal because clarity and action depend on each other and neither can be the principal alone. Only those who are clear-sighted know to seek the one who acts, and those who act know to seek the clear-sighted one to be the principal.

鄭氏汝諧曰：初視四為“配”，以下偶上也，四視初為“夷”，降亡就下也。

The collected interpretations also cite Zheng Ruoxie's view: the initial line (初九) refers to the fourth line (九四) as "pairing," meaning the lower one matches the upper one. The fourth line refers to the initial line as "夷," meaning it humbles itself to be with the lower one.

六五，來章，有慶譽，吉。 本義 質雖柔暗，若能來致天下之明，則有“慶譽”而“吉”矣。蓋因其柔暗，而設此以開之。占餚能如是，則如其占矣。

The Line Statement of the fifth line says: By attracting talented individuals of culture and virtue, there will be blessings, good reputation, and auspiciousness. Zhu Xi's "Original Meaning" states: Although the fifth line is inherently weak and dim, if it can attract and employ wise people from throughout the world, then it will bring blessings, good reputation, and auspiciousness. This is specifically established to address its weakness of being weak and dim, providing a way for it to achieve success. If the person consulting the divination can act in this manner, then this line statement applies to them.

程傳 五以陰柔之才，為《豐》之主，固不能成其豐大。若能來致在下章美之才而用之，則有福慶，復得美譽，所謂“吉”也，六二文明中正，章美之才也。為五者誠能致之在位而委任之，可以致豐大之慶，名譽之美，故“吉”也。章美之才，主二而言。

Cheng Yi in Yichuan's Commentary on the Changes says: Six in the Fifth, with its Yin and soft qualities, serves as the main line of the Fu hexagram. By nature, it cannot achieve great prosperity. However, if it can attract and employ those virtuous talents who are eloquent and flourishing, it will bring blessings and a good reputation, which is called a fortunate outcome. Six in the Second is civilized and upright, precisely representing such virtuous and flourishing talents. If Six in the Fifth can truly invite Six in the Second to a higher position and entrust it with responsibility, it can attract great prosperity and a good reputation, hence it is called fortunate. The virtuous and flourishing talents referred to here mainly mean Six in the Second.

然初與三四，皆陽剛之才，五能用賢則彙征矣。二雖陰，有文明中正之德，大賢之在下者也。五與二雖非陰陽正應，在明動相資之時，有相為用之義，五若能來章，則“有慶譽”而“吉”也。然六五無虛己下賢之義，聖人設此義以為教耳。

However, the lines Nine at the Beginning, Nine in the Third, and Nine in the Fourth are also all yang lines, representing strong and capable individuals. If Six in the Fifth is willing to employ the virtuous, these people will come in groups, like the pulling of hemp roots connected together in the卦 泰. Although Six in the Second is a yin line, it possesses the virtue of civilization and uprightness, making it a great virtuous person in a lower position. Although Six in the Fifth and Six in the Second are not properly matched in terms of yin and yang, when clarity and action support each other, there is a mutual benefit between them. If Six in the Fifth can bring in this civilization, it will gain blessings, reputation, and a favorable outcome. However, looking at the line itself, Six in the Fifth does not show the attitude of humbly placing oneself lower and yielding to the virtuous. The sage merely establishes this principle as a teaching.

集說 馮氏當可曰：六二言往，六五言來，往來交合，章明之象。

Collected Commentaries cite Feng Dangke's saying: The line statement of Six in the Second says "go," and the line statement of Six in the Fifth says "come." One going and one coming, interacting with each other, exactly represent the image of brilliant appearance.

項氏安世曰：六二以五為“蔀”，在上而暗也，六五以二為“章”，在下面明也。

The collected interpretations also cite Xiang Anshi's view: Six in the Second sees Six in the Fifth as a "pu," which obscures itself, because it is above and dark; while Six in the Fifth sees Six in the Second as a "zhang," which can be attracted, because it is below and bright.

陳氏曰：五陰暗則往而疑，二文明則來而章，章者離體文明之象。

The collected interpretations also cite Chen's view: since six five is阴柔 and昏暗, six two going forward brings suspicion; but six two is 文采 bright, so six five inviting it brings about the beauty of 文章. The so-called '章' is precisely the image of the lower trigram 离, which represents 文明.

胡氏炳文曰：三爻稱“日中”，皆有所蔽。六五不稱“日中”，蓋宜日中，無蔽也。

The collected interpretations also cite Hu Bingwen's statement: the line statements of the second, third, and fourth lines all mention "midday" and carry the meaning of being obscured. The line statement of the fifth line does not mention "midday" because it is in harmony with the hexagram statement's "suitable for midday," and itself does not involve obscuration.

案 五，君位也。彖辭所謂“王假之”者，即此位，則五乃卦主也，卦義所重，在明以照天下。六五雖非明體，然下應六二為文明之主，而五有柔中之德，能資其章明以

Li Guangdi remarked: The fifth line is the position of the sovereign. The phrase "the king comes to it" in the hexagram statement refers to this position, showing that the sixth line in the fifth position is the main line of the entire hexagram. What this hexagram emphasizes is the use of brightness to illuminate the world. Although the sixth line in the fifth position itself does not belong to the nature of brightness, the line corresponding to it, the sixth line in the second position, is indeed the main line of civilization. Moreover, the sixth line in the fifth position possesses the virtue of flexibility, gentleness, and being in the center, thus being able to draw upon the brilliance of the sixth line in the second position... (the original text here is missing, and this annotation is incomplete).

上六，豐其屋，蔀其家，窺其戶，闃其無人，三歲不覿，凶。 本義 以陰柔居於極，處動終，明極而反暗者也，故為豐大其屋，而反以自蔽之象。無人不覿，亦言障蔽之深，其“凶”甚矣。

The line statement of the sixth line at the top says: Building a house extremely high only ends up completely blocking out the light, making the interior dark and gloomy; looking through the door crack, there is complete silence and no sign of anyone, not even seen for three years, which is ominous. Zhu Xi's "Ben Yi" explains: The sixth line at the top, being a yin and flexible element, is located at the extreme end of the entire hexagram and also at the end of the trigram of movement. It represents the point where light reaches its peak and then turns into darkness. Therefore, there is an image of building a house very high, which ends up blocking out the light. The absence of people inside and not seeing anyone for many years indicates that the obstruction has reached its extreme, and the danger is extremely severe.

程傳 六以陰柔之質，而居豐之極，處動之終，其滿假躁動甚矣。處豐大之時，宜乎謙屈，而處極高，致豐大之功，在乎剛健，而體陰柔，當豐大之任，在乎得時，而不當位。如上六者，處無一當，其凶可知。“豐其屋”，處太高也，“蔀其家”，居不明也。

Cheng Yi in Yichuan's Commentary on the Changes says: The Sixth at the Top possesses a nature of yin and softness, yet it is located at the extreme of fullness. It also occurs at the end of the trigram of movement. Its arrogance and restlessness have reached their peak. In a time of abundance, one should be humble and retreat, yet it stands at the highest position. To achieve great accomplishments, one relies on strength and vigor, yet it is of a yin and soft nature. To shoulder great responsibilities, one should act in accordance with the right timing, yet it is not in the proper position. In this way, everything about the Sixth at the Top is wrong, and its danger is evident. The phrase "its house is excessively large" refers to its position being too high. The phrase "its family is in darkness" refers to its dwelling being in a state of confusion and darkness.

以陰柔居豐大，而在無位之地，乃高亢昏暗，自絕於人，人誰與之，故“窺其戶，闃其無人”也。至於三歲之久，而不知變，其“凶”宜矣。“不覿”，謂尚不見人，蓋不變也。六居卦終，有變主義，而不能遷，是其才不能也。

It possesses a gentle and yielding nature yet finds itself in a flourishing era, occupying a position without official status. It is arrogant and confused, isolating itself from others, so who would be willing to approach it? Therefore, it is said that looking through a crack in the door, one sees only silence and no one present. It remains unchanged for three years, and its misfortune is inevitable. The phrase "not seeing" indicates that even at that time, no one is seen, showing that it has never changed. The Sixth at the Top is located at the end of the entire hexagram, originally implying the idea of reaching the limit and then changing. However, it is unable to move, which is due to its lack of ability.

集說 龔氏煥曰：《豐》卦與《明夷》相似，唯變九四一爻，豐其蔀蔽，皆六五上六二陰所為。二“豐其蔀”，以五為應也。三“豐其沛”，以上為應也。四“豐其蔀”，以承五也。然五雖柔暗，以其得中，故有“來章”之“吉”。上居《豐》極，始則蔽人之明，終以自蔽，與《明夷》上六相似。

Collected Commentaries cite Gongs Huan's view: The hexagram of "Great Wealth" is very similar to the hexagram of "Darkness over the Sun," differing only in the fourth line. All the "蔀" which block the light in the entire hexagram are caused by the two yao lines six in the fifth and six at the top, which are yin. The second line says "enlarge its蔀" because it corresponds to the fifth line. The third line says "enlarge its沛" because it corresponds to the top line. The fourth line says "enlarge its蔀" because it is directly above the fifth line. Although the fifth line is weak and dark, it is in the central position, so it has the auspicious "coming to brightness." The top line is at the extreme of abundance, initially blocking others' light, and finally blocking its own. This is similar to the top line in the hexagram of "Darkness over the Sun."

何氏楷曰：處《豐》之極，亢然自島。豐大其居以明得意，方且深居簡出，距人於千里之外，豈知凶將及矣，能無懼乎？

The collected interpretations also cite He Kai's view: being at the extreme of the Qiong hexagram, one becomes arrogant and self-important like an isolated island, building a residence high and wide to show off one's success; while at the same time retreating deeply and not showing oneself, keeping people at a distance. How could one not be aware of impending danger? Is this not something to be afraid of?

總論 熊氏良輔曰：《豐》六爻以不應為善，初四皆陽，初曰“遇其配王”，四曰“遇其夷主”。二五皆陰，二曰“有孚發若吉”，五日“來章有慶譽吉”。三與上為正應，三不免於折肱，而上則甚凶。當豐大之時，以同德相輔為善，不取陰陽之應也。

In the general discussion, Xiong Liangfu is cited as saying: In the hexagram of "Great Excess," the six lines are not properly matched in a yin-yang correspondence. The first line and the fourth line are both yang lines; the statement of the first line says "meeting its corresponding ruler," while the statement of the fourth line says "meeting its夷 ruler." The second line and the fifth line are both yin lines; the statement of the second line says "having sincerity and issuing a favorable result," while the statement of the fifth line says "coming with a bright reputation and good fortune." Only the third line and the top line form a proper yin-yang correspondence, but the third line inevitably suffers a broken arm, and the top line is even extremely凶. This shows that during a time of great abundance, it is better to rely on people with similar virtue rather than follow the pattern of yin and yang correspondence.

旅.離上.艮下程傳 《旅序卦》；“豐，大也。窮大者必失其居，故受之以旅。”豐盛至於窮極，則必失其所安，《旅》所以次《豐》也。為卦離上艮下，山止而不遷，火行而不居，違去而不處之象，故為《旅》也。又麗乎外，亦旅之象。

The hexagram of Travel is composed of the upper trigram Li (Fire) and the lower trigram Gen (Mountain). Cheng Yi in his commentary Yichuan's Commentary on the Changes says: The "Sequence of Hexagrams" explains the order of the hexagram of Travel, stating that "Fullness" represents abundance, and when abundance is pushed to its extreme, one inevitably loses one's dwelling, hence the next hexagram is Travel. When fullness reaches its limit, one must lose one's place of abode, so Travel follows Fullness. In terms of the structure of the hexagram, the upper trigram is Li (Fire) and the lower trigram is Gen (Mountain): the mountain is still and does not move, while fire moves and does not stay, moving away and remaining, exactly representing leaving one's original place and unwillingness to settle down, hence it is called Travel. Furthermore, Li (Fire) is attachment, attaching externally, which also represents being away from home.

旅，小亨，旅貞吉。 本義 “旅”，羈旅也，山止於下，火炎於上，為去其所止而不處之象，故為《旅》。以六五得中於外，而順乎上下之二陽，艮止而離麗於明，故其占可以“小亨”。而能守其旅之貞則“吉”，旅非常居，若可苟者，然道無不在，故自有其正，不可須臾離也。

The Hexagram of Travel states: There is slight success, and if one maintains uprightness while in a foreign place, it brings good fortune. Zhu Xi's "Benyi" says: "Travel" refers to living in a foreign place. The mountain is still below, and the fire is rising above, symbolizing a departure from one's original place of rest and unwillingness to settle down, hence the name "Travel." Since the line six in the fifth position is in the outer trigram and is central, and it is supported by the yang lines nine in the fourth and nine at the top above and below, and since the lower trigram is "Gan" (stop) and the upper trigram is "Li" (light), the divination statement can be said to indicate "slight success." And if one maintains uprightness in the situation of being a traveler, it brings good fortune. Living in a foreign place is not a permanent residence, and it may seem that being careless is acceptable. However, principles exist everywhere, and there is a proper way to conduct oneself while traveling, which must not be neglected for a single moment.

程傳 以卦才言也。如卦之才，可以“小亨”，得《旅》之“貞”正而“吉”也。 集說 胡氏炳文曰：在《旅》而“亨”，亨之小者也。然事有小大，道無不在，大亨固利於貞，不可以“亨”之“小”而失其貞也，正道果可須臾離哉。

Cheng Yi in Yichuan's Commentary on the Changes says: The hexagram statement speaks about the nature and quality of this hexagram. According to the nature and quality of this hexagram, there can be a small degree of success and smoothness, and if one maintains uprightness while in a situation of being away from home, it will be auspicious. The collected interpretations cite Hu Bingwen saying: Being in a situation of being away from home yet achieving success and smoothness, this is only a small degree of success. However, things have great and small aspects, but the principles are present everywhere. Great success indeed relies on uprightness, but one should not abandon uprightness merely because the success is only 'small'. Can the right path ever be abandoned for a moment?

初六，旅瑣瑣，斯其所取災。 本義 當《旅》之時，以陰柔居下位，故其象占如此。

The line statement of the first line says: staying in a foreign place in a mean and despicable manner, this is the reason for its self-inflicted misfortune. Zhu Xi's "Ben Yi" says: when one is in a state of wandering, it occupies the lowest position with a yin and soft nature, so the symbolic representation and the divination statement are like this.

程傳 六以陰柔在旅之時，處於卑下，是柔弱之人。處《旅》困而在卑賤，所存汙下者也。志卑之人，既處旅困，鄙猥瑣細，無所不至，乃其所以致侮辱，取災咎也，“瑣瑣”，猥細之狀。當旅困之時，才質如是，上雖有援，無能為也。四陽性而離體，亦非就下者也。又在《旅》，與他卦為大臣之位者異矣。

Cheng Yi in Yichuan's Commentary on the Changes says: The line 'Initial Six' is a person of yin and flexibility who is in a situation of being a traveler, and is in a low position. He is a weak person. Being in a state of hardship while traveling and being in a low position, his thoughts are therefore low and dirty. A person with a low spirit, once caught in hardship while traveling, will do all sorts of petty and trivial things, which is exactly the reason he invites disgrace and brings about his own misfortune. 'Suo suo' means petty and trivial. When one is in a situation of hardship while traveling, his nature is like this. Even if someone above is willing to help, he can't really help. Moreover, the line 'Nine in the Fourth' is by nature yang and strong, and is in the position of 'Fire', which is not willing to bend down to the lower positions. Furthermore, being in the hexagram of 'Travel', it is different from the situation of the fourth line in other hexagrams, which is considered the position of a minister.

集說 王氏應麟曰：《旅》，初六“所其所取災”，王輔嗣注云，為斯賤之役，唐郭京謂“斯”合作“亻斯 ”。愚按後漢左雄傳“職斯祿薄”，注云：“斯，賤也。” 不必改“亻斯”字。

The collected interpretations cite Wang Yinglin's view: In the line statement of the first line of the "Travel" hexagram, the phrase "Si qi suo qu zai" (This is where the calamity arises), Wang Bi's commentary explains that "Si" refers to being engaged in menial tasks. Guo Jing of the Tang dynasty thought that the character "Si" should be written with the person radical as "Si". My opinion is: In the "Later Han Book" under the biography of Zuo Xiong, there is a phrase "Zhi si lu bo" (The position is low and the salary is meager), and the annotation explains that "Si" means "lowly". This shows that "Si" itself has the meaning of being lowly, so there is no need to change it to "Si" with the person radical.

案 《易》中初爻，多取童稚小子之象，在《旅》則童僕之象，王氏之說是也。

Li Guangdi remarked: In the Zhou Changes, the first line usually takes the image of a child or a young man; when placed in the Travel卦, it represents the image of a traveling attendant. Wang Yinglin's view that there is no need to change the characters is correct.

六二，旅即次，懷其資，得童僕貞。 本義 “即次”則安，“懷”“資”則裕，得其童僕之貞信，則無欺而有賴，《旅》之最吉者也。二有柔順中正之德，故其象占如此。

The line statement of the second line says: traveling in a foreign place, staying in an inn, carrying money, and receiving the loyal service of a servant. Zhu Xi's "Ben Yi" states: staying in an inn means having a place to rest, carrying money means having sufficient resources, and receiving the loyal service of a servant means not being deceived and having something to rely on. This is the most auspicious line among the six lines of the "Travel" hexagram. The second line possesses the virtues of flexibility, propriety, and uprightness, hence the symbolic representation and the divination statement are as such.

程傳 二有柔順中正之德，柔順則眾與之，中正則處不失當，故能保其所有。童僕亦盡其忠信，雖不若五有文明之德，上下之助，亦處《旅》之善者也。次舍，旅所安也。

Cheng Yi in Yichuan's Commentary on the Changes says: The line six in the second possesses the virtue of flexibility, obedience, and uprightness. Flexibility and obedience mean that people are willing to help it; uprightness ensures that its actions do not go wrong, so it can retain what it has. Even servants are willing to be loyal and trustworthy to it. Although it is not as refined as six in the fifth, which has the virtue of civilization and receives assistance from both above and below, it is still a line in a difficult situation that is relatively favorable. A lodging house is a place where a traveler can rest and settle down.

財貨，旅所資也。童僕，旅所賴也。得就次舍，懷蓄其資財，又得童僕之貞良，旅之善 集說 胡氏炳文曰：旅中不能無賴乎“童僕”之用，亦多不免乎童僕之欺，惟得其貞信者，則無欺而有賴。

Money is something that a traveler relies on for circulation; a servant is a person that a traveler depends on for assistance. Once one has taken up residence in an inn and is carrying money, and also has a loyal and virtuous servant, this is considered good in a situation of being away from home... (the original text here is missing, and this passage from the Cheng Transmission is incomplete). The collective commentary cites Hu Bingwen saying: when staying away from home, one cannot help but rely on servants for tasks, but one often cannot avoid being deceived by them; only when encountering a loyal and trustworthy servant can one both avoid being deceived and have genuine support.

趙氏玉泉曰：二處《旅》而有柔順中正之德，則內不失己，而己無不安，外不失人而人無不與。凡旅之所恃以不可無者，皆有以全之也。

The collected interpretations also cite Zhao Yuquan's view: Six in the Second, though in a situation of being away from home, possesses the virtues of flexibility, obedience, and uprightness. Therefore, internally, it does not lose its integrity, and thus has no place of instability; externally, it does not lose others' trust, so others do not fail to support it. Whatever is essential for someone living away from home, it can fully preserve and maintain.

案 二得位得中，故曰“即次懷資”，與九四之旅處而得其資斧者異矣。下有初六比之，故曰“得童僕”。與九三之“喪其童僕”者異矣，在初則為“童僕”之“瑣瑣”者，自二視之，則為“童僕”之”貞”者，義不相害也。

Li Guangdi commented: Six in the Second is both "in the right position" and in the center, so the line statement says it stays in an inn and carries provisions, which is different from the situation of Nine in the Fourth, which can only stay anywhere and even with money must carry an axe for self-defense. It also has Six at the Beginning right below it, so it is said to "have a servant," which is different from the "loss of the servant" in Nine in the Third. The same Six at the Beginning, from its own perspective, is the lowly and trivial servant, but from the perspective of Six in the Second, it is the loyal and reliable servant. These two descriptions are from different viewpoints and do not contradict each other.

九三，旅焚其次，喪其童僕貞，厲。 本義 過剛不中，居下之上，故其象占如此。“喪其童僕”，則不止於又其心矣，故“貞”字連下句為義。

The third line statement says: While traveling in a foreign place, the guest lodge is burned, and the loyal servant is lost, which is dangerous. Zhu Xi's "Ben Yi" says: The ninth line three is overly strong and not in the center, and it occupies the top position of the lower trigram, so the symbolic representation and the divination statement are like this. Since it says "losing the loyal servant," it is not merely losing the servant's loyalty. Therefore, the character "zheng" (constancy) should be read together with the following sentence, as "zheng li," meaning that even when maintaining constancy, there is still danger.

程傳 處《旅》之道，以柔順謙下為先。三剛而不中，又居下體之上，與《艮》之上，有自高之象。在《旅》而過剛自高，致困災之道也。自高則不順於上，故上不與而焚其次，失所安也？上離為焚象，過剛則暴下，故下離而“喪其童僕”之貞信，謂失其心也，如此則危厲之道也。

Cheng Yi in Yichuan's Commentary on the Changes says: In the situation of being in a foreign place, the first principle is to be gentle, compliant, and humble. The line Nine in the Third is strong and not in the center, and it is located at the top of the lower trigram, right at the top of the mountain trigram, which symbolizes arrogance. Being in a foreign place yet being overly strong and self-important leads to hardship and misfortune. Arrogance prevents one from being obedient to those above, so those above do not support him. Even his lodging is burned down, and he loses his place to stay. The upper trigram Li represents fire, which symbolizes burning. Excessive strength leads to harshness towards those below, causing those below to turn away, losing the loyalty and trust of his servants, that is, losing their hearts. This is exactly the path leading to danger and peril.

集說 潘氏夢旂曰：居剛而用剛，平時猶不可，況旅乎！以此與下，焚次喪僕，固其宜也。九三以剛居下體之上，則焚次。上九以剛居上體之上，則焚巢。位愈高，剛愈亢，則禍愈深矣。

Collective commentary cites Pan Mengqi's saying: being in a position of strength and further promoting strength is already unacceptable on ordinary days, and how much more so when one is staying away from home! Using such a temper to deal with subordinates, burning the inn and abandoning the servants, is indeed the deserved outcome. Nine in the Third, with a strong line at the top of the lower trigram, results in burning the inn; Nine at the Top, with a strong line at the top of the upper trigram, results in burning the bird's nest. The higher the position, the more excessive the strength, and the deeper the calamity.

邱氏富國曰：九二爻辭，全與二反。二“即次”而三“焚”，二“得童僕”而三“喪”，二之“貞”無尤，而三之“貞”則“厲”者，二柔順得中，三過剛不中故也，過剛豈處《旅》之道哉！

The collected interpretations also cite Qiu Fuguo's view: the line statement of nine in the third (the original text mistakenly says 'nine in the second') is in every aspect opposite to that of six in the second. Six in the second stays in a guest house, while nine in the third burns it down; six in the second gains a servant, while nine in the third loses the servant; the 'zheng' of six in the second is a 'zheng' without fault, but the 'zheng' of nine in the third is followed by 'li', meaning danger. The reason is that six in the second is flexible and proper, while nine in the third is overly strong and not proper. How can excessive strength be appropriate for someone in a transient situation?

案 三得位，故亦有“即次”象。以其過剛，故焚之也。六爻惟二三言“次”，得位故也。

Li Guangdi comments: Nine in the Third, with a Yang line in a Yang position, is "appropriate in position" and thus also carries the image of staying in an inn; however, because it is overly strong, it burns down the inn. Among all the lines in the entire hexagram, only lines Six in the Second and Nine in the Third mention "ci" (the inn), precisely because these two lines are appropriate in position.

九四，旅于處，得其資斧，我心不快。 本義 以陽居陰，處上主下，用柔能下，故其象占如此。然非其正位，又上無剛陽之與，下唯陰柔之應，故其心有所不快也。

The fourth line statement says: While traveling, I found a place to stay, obtained money and an axe, but my heart was not at ease. Zhu Xi's "Ben Yi" says: It is a yang line occupying a yin position, located in the upper trigram but below the upper trigram, indicating the ability to use flexible methods and be willing to humble oneself and submit to others, hence the symbolic representation and the divination statement are as such. However, this is not its proper position, and there is no yang line above it to accompany it. Below it corresponds only to the yin and flexible initial line, hence there is a feeling of unease within.

程傳 四陽剛雖不居中，而處柔在上體之下，有用柔能下之象，得《旅》之宜也。以剛明之才，為五所與，為初所血，在《旅》之善者也。然四非正位，故雖得其處止，不若二雲就次舍也。有剛明之才，為上下所與，乃旅而得貨財之資，器用之利也。雖在旅為善，然上無剛陽之與，下唯陰柔之應，故不能伸其才，行其志，“其心不快”也。云“我”者，據四而言。

Cheng Yi in his commentary Yichuan's Commentary on the Changes says: Nine in the Fourth is a yang line but not in the center. However, it is a yang line in a yin position, and it is located at the bottom of the upper trigram, which conveys an image of being willing to use gentle methods and to be humble and submissive. This is exactly the appropriate measure for someone in a situation of traveling abroad. It has the ability of being strong and wise, and it gains the support of line six in the fifth position above and the support of line six at the beginning below. In the hexagram of Travel, this is considered a favorable situation. However, the fourth position is not its proper place, so although it has found a place to stay, it is not as good as line six in the second position, which is said to have entered a proper inn. With the ability of being strong and wise, and having the support of both above and below, it can obtain the means of livelihood and the convenience of tools while traveling. This is considered good in a situation of traveling abroad. However, there is no yang line above it to support it, and the line below it is only a yin line. Therefore, it cannot fully display its ability and cannot achieve its aspirations, hence the statement 'its heart is not happy'. The term 'I' in the line statement refers to the perspective of line nine in the fourth position itself.

集說 蔣氏悌生曰：凡卦爻陽剛皆勝陰柔，惟《旅》卦不然。二五皆以柔順得“吉”，三上皆以陽剛致“凶”。六爻六五最善，二次之，上九最凶，三次之。九四雖得其處，

Collected Commentaries cite Jiang Tisheng's view: generally, in hexagram lines, yang strength is always superior to yin softness, but in the hexagram of Travel, this is not the case. Both line six in the second position and line six in the fifth position attain good fortune because of their softness and compliance, while lines nine in the third and nine at the top bring misfortune due to their yang strength. Among the six lines, line six in the fifth is best, followed by line six in the second; line nine at the top is most dangerous, followed by line nine in the third. Line nine in the fourth, although it has found a place to rest... (the original text here is missing, and this statement is incomplete).

案 四居位非正，故不曰“即次”。而日“於處”。在《旅》而處“多懼”之地，故雖得資與六二同，而未免加斧以自防衛，其未忘戒心可知，安得快然而安樂乎？

Li Guangdi remarked: The position occupied by nine in the fourth is not proper, so the line statement does not say "residing in the next" but says "residing in a place," meaning merely living wherever one can. It is in a state of wandering, and also in the fourth line as described in the Great Treatise, a place of much fear. Therefore, although it has reached the same situation as six in the second in terms of resources, it still cannot avoid carrying a axe for self-defense. This shows that its mind remains constantly cautious, so how could it possibly enjoy itself freely?

六五，射雉，一矢亡，終以譽命。 本義 “雉”，文明之物，《離》之象也。六五柔順文明，又得中道，為《離》之主；故得此爻者，為“射雉”之象。雖不無“亡失”之費，而所喪不多終有“譽命”也。

The Line Statement of the fifth line says: "Shoot a wild pheasant, losing one arrow, but ultimately gaining reputation and rank." Zhu Xi's "Ben Yi" states: The wild pheasant is a bird with beautiful feathers and elegance, which corresponds to the image of the Li trigram. The sixth line is yin and gentle, possessing elegance, and follows the middle path, being the main line of the upper trigram Li. Therefore, those who divinate this line have the image of shooting a wild pheasant. Although they inevitably incur the cost of losing one arrow, the loss is not great, and in the end they will gain reputation and rank.

程傳 六五有文明柔順之德，處得中道而上下與之，處《旅》之至善者也。人之處旅，能合文明之道，可謂善矣。羈旅之人，動而或失，則困辱隨之。動而無失，然後為善。離為雉，文明之物，“射雉”謂取則於文明之道而必合。如“射雉一矢”而“亡”之，發無不中，則終能致“譽命”也。“譽”，令聞也。“命”，福祿也。五居文明之位，有文明之德，故動必中文明之道也。五君位，人君無旅，旅則失位，故不取君義。

Cheng Yi in Yichuan's Commentary on the Changes says: The sixth line in the fifth position possesses the virtue of civilization, gentleness, and compliance, and its position is in harmony with the middle path. Both above and below are attached to it, making it the best position among those in exile. When a person is living in a foreign land, if he follows the way of civilization, it can be considered good. A traveler in a foreign land, if he makes any move, will make a mistake, and then hardship and humiliation will follow. Only when his actions do not lead to mistakes can it be considered good. The trigram Li represents the pheasant, a bird with ornamental plumage. "Shooting the pheasant" refers to following the way of civilization and striving for accuracy. Like shooting a wild pheasant with one arrow, which never misses, in the end one naturally gains reputation and official rank. "Yu" means good reputation, and "ming" means fortune, rank, and position. The sixth line in the fifth position is in the position of civilization and possesses the virtue of civilization, so every action must conform to the way of civilization. The fifth line is originally the position of the ruler, but there is no concept of a ruler being in exile. If a ruler is in exile, it means losing the country and position, so the meaning here does not refer to the ruler.

集說 朱氏震曰：五在《旅》卦，不取君象，有文明之德，則令譽升聞而爵命之矣。 《朱子語類》云：“亡”字，正如秦無亡矢遺鏃之亡，不是如伊川之說，《易》中凡言“終吉”者，皆是初不甚好也。 王氏申子曰：“一矢亡”，言中之易也。

The collected interpretations cite Zhu Zhen's view: in the hexagram of Travel, the line six in the fifth does not take the image of a ruler, but only takes the image of possessing civilised virtue. With such virtue, a good reputation reaches above, thus obtaining a title and a mandate. The collected interpretations also cite Master Zhu's "Classified Sayings" saying: the character "亡" in the line statement is like the "亡" in Jia Yi's "Commentary on the Travels of Qin," meaning loss, not as Cheng Yi interpreted it, meaning that once shot, it is finished. In the Zhou Changes, wherever it says "eventually good," it is because the beginning was not good. The collected interpretations also cite Wang Shenzi's view: "one arrow is lost" means that it is easy to hit the target, and one arrow is enough.

案 五在《旅》卦，不取君義，《程傳》之說是也。古者士大夫出疆則以贄行，而士執雉以相見，射雉而得，是進身而有階之象也。信於友則有“譽”，獲乎上則有“命”。

Li Guangdi commented: In the hexagram of Travel, the line six in the fifth does not take the meaning of a ruler. The interpretation by Cheng Zhuan is correct. In ancient times, scholars and officials would carry gifts with them when traveling across borders, and the scholars would present wild pheasants as gifts when meeting others. Shooting a wild pheasant and successfully capturing it symbolizes the beginning of a career. Gaining trust from friends brings a good reputation, and receiving recognition from above leads to a noble title.

上九，鳥焚其巢，旅人先笑後號咷，喪牛于易，凶。 本義 上九過剛，處《旅》之上，《離》之極，驕而不順，凶之道也，故其象占如此。

The line statement of the Upper Ninth says: The bird burns its nest; the guest first laughs but then wails in grief; in carelessness, he loses his ox, which is ominous. Zhu Xi's "Ben Yi" says: The Upper Ninth is overly strong and rigid, and is at the top of the "Travel" hexagram and the extreme point of the Li (Fire) trigram. It is proud and unwilling to be gentle, which is the way to invite misfortune, so the symbolic representation and the divination statement are like this.

程傳 “鳥”，飛騰處高者也。上九剛不中而處最高，又《離》體，其亢可知，故取鳥象。在旅之時，謙降柔和，乃可自保，而過剛自高，失其所安，宜矣。“巢”，鳥所安止。“焚其巢”，失其所安，無所止也。

Cheng Yi in Yichuan's Commentary on the Changes says: Birds are creatures that fly high and rest in high places. The Nine at the Top is strong and not in the center, and it stands at the highest position of the entire hexagram. Moreover, it is located in the trigram of Fire, so its arrogance is evident. Therefore, the image of a bird is chosen. When staying in a foreign land, only by being humble, yielding, and gentle towards others can one maintain stability. However, it is overly strong and arrogant, so losing its place of security is inevitable. "Nest" is the place where a bird resides. "Burning its nest" means losing its place of security and having nowhere to rest.

在《離》上為焚象，陽剛自處於至高，始快其意，故“先笑”，既而失安莫與，故“號咷”，輕《易》以喪其順德，所以“凶”也。“牛”，順物，“喪牛于易”，謂忽易以失其順也。離火性上，為躁易之象，上承“鳥焚其巢”，故更加“旅人”字，不云“旅人”，則是鳥笑哭也。

The trigram Li (Fire) is located above the body, symbolizing the image of burning. It places itself in the highest position with a strong and yang nature, initially feeling content and happy, hence "first laughing." However, it soon loses its place to stand and finds no one willing to accompany it, thus "later crying aloud." Because it carelessly discards the virtue of flexibility and gentleness, it invites misfortune. "Cow" is a gentle animal, and "losing a cow in the easy place" indicates losing one's gentleness through carelessness. Li is fire, which ascends, symbolizing impatience and recklessness. This sentence follows "a bird burning its nest," so the term "traveler" is specifically added; if "traveler" were not mentioned, it would become the bird both laughing and crying.

集說 王氏宗傳曰：上九之視九三，尤為剛亢者也。凡物棲高處亢，而寄諸危地者，鳥之巢是也。故《旅》之上取以為象。夫高極必危，離火有焚象也，故曰“鳥焚其巢”。“先笑”，謂喜居物上也。“後號眺”，謂巢焚之故也。夫“牛”，順物也，旅道以柔順謙下為本。上九喪其至順之德，此所以“凶”也。

The collected interpretations cite Wang Zongcheng's saying: the top line is even more strong and arrogant than the third line. Anything that resides in a high place, dwells in extreme exaltation, and places itself in a dangerous position is like a bird's nest, hence the top line of the Travel卦 takes it as an image. Reaching the highest point inevitably leads to danger, and since Li represents fire, which has the image of burning, it is said, "the bird burns its nest." "First laughing" refers to its joy in surpassing all things; "later wailing" refers to the reason the nest is burned. As for cattle, they are gentle animals; in the path of traveling, one should fundamentally be gentle and humble. The top line loses this most gentle virtue, which is precisely the cause of its misfortune.

徐氏幾曰：旅貴柔順中正，三陽爻皆失之，而最亢者上九也。

Collective commentary also cites Xu Ji's view: living away from one's native place, what is valuable is flexibility and uprightness. In the Travel卦, the three yang lines other than the initial line, namely nine three, nine four, and upper nine, all lack this quality, among which the most arrogant is upper nine.

總論 范氏仲淹曰：內止而不動於心，外明而弗迷其往，以斯適旅，故得“小亨”而“貞吉”。夫旅人之志，卑則自辱，高則見疾，能執其中，可謂智矣。

In the general discussion, it is cited that Fan Zhongyan said: the inner trigram is Gen (Mountain), which can provide stability and prevent the mind from being disturbed by external circumstances; the outer trigram is Li (Fire), which can illuminate the path ahead and prevent confusion. With such abilities, one can reside in a foreign land and thus achieve "small success" and "upright good fortune." One should understand the mindset of a person living away from home: if one's aspirations are too low, one will bring about humiliation; if too high, one will provoke resentment. Only those who can maintain the middle path can be considered wise.

故初“瑣瑣”，卑以自辱者也。三焚“次”而上焚“巢”，高而見疾者也。二懷“資”而五“譽命”，柔

This concludes the general discussion of the previous hexagram, "Travel." Therefore, the line statement of the first line of the "Travel" hexagram says "traveling in a petty manner," referring to those who place themselves in a lowly and trivial position, thus bringing upon themselves disgrace. The line statement of the third line speaks of burning the "secondary dwelling" (a place of rest on the journey), and the line statement of the top line speaks of burning the "nest," referring to those who stand too high, thereby inviting hatred. The line statement of the second line speaks of carrying "resources" (funds), and the line statement of the fifth line speaks of finally receiving "reputation and mandate," referring to those who embody flexibility. The original text ends here; the character "flexibility" is followed by missing characters, and by convention, no conjectural additions are made.

巽.巽上.巽下程傳 《巽序卦》：“《旅》而無所容，故受之以《巽》，巽者，入也。”羈旅親寡，非巽順何所取容？苟能巽順，雖旅困之中，何往而不能入，巽所以次《旅》也。為卦一陰在二陽之下。巽順於陽，所以為巽也。

"The hexagram 'Xun above, Xun below' is the diagram notation, indicating that both the upper and lower trigrams of the primary hexagram are Xun, making it a hexagram of two Xun trigrams. Cheng Yi in his commentary 'Yichuan's Commentary on the Changes' explains that the 'Sequence of Hexagrams' explains the reasoning for placing the hexagram 'Lv' (Travel) before 'Xun' as follows: 'When one is wandering abroad without a place to stay, the hexagram 'Xun' is used to follow it, since 'Xun' signifies entering.' When a person is in a state of exile with few relatives and friends, if they do not rely on humility and gentleness, by what means can they gain acceptance from others? As long as one is humble and gentle, even in difficult circumstances of travel, where can one not enter? Therefore, the hexagram 'Xun' comes after 'Lv'. In terms of the structure of the hexagram, a single yin line is placed below two yang lines, indicating that the yin is yielding to the yang, hence the name 'Xun' is given."

巽，小亨，利有攸往，利見大人。 本義 “巽”，入也，一陰伏於二陽之下，其性能巽以入也，其象為風，亦取入義，陰為王，故其占為“小亨”。以陰從陽，故又利有所往。然必知所從乃得其正，故又曰“利見大人”也。

The Hexagram Statement says: The Hexagram of Wind, there is slight success, it is appropriate to go somewhere, and it is appropriate to meet a great person. Zhu Xi's The Original Meaning of the Zhou Changes says: "Xun" means entering. A yin line is hidden beneath two yang lines, and its nature is to enter deeply with humility and compliance. It takes the image of wind, which also conveys the meaning of entering. The yin line is in the main position (the original text says "yin is the king," where "king" is likely a mistake for "main"), so its divination statement is "small success." Following the yang with yin softness, it is also appropriate to go somewhere. However, one must clearly know who one is following in order to proceed on the right path, hence it also says "favorable to meet a great person."

程傳 卦之才，可以“小亨”。“利有攸往”，“利見大人”也。《巽》與《兌》皆剛中正，《巽》說義亦相類，而《兌》則亨。《巽》乃小亨者，兌，陽之為也。巽，陰之為也。兌柔在外，用柔也，巽柔在內，性柔也，《巽》之“亨”所以“小”也。

Cheng Yi in Yichuan's Commentary on the Changes says: The quality and nature of this hexagram can only reach the level of "small success," and it can also achieve "favorable for going somewhere" and "favorable to see a great person." Both the Hexagram of Wind and the Hexagram of Joy have yao (lines) with yang strength in the central position and proper alignment. The Wind Hexagram represents humility and compliance, while the Joy Hexagram represents joy and delight, and their meanings are similar. However, the Joy Hexagram directly states "success," while the Wind Hexagram only says "small success." The reason for this is that the Joy Hexagram achieves its nature because of the yang line; the Wind Hexagram achieves its nature because of the yin line. In the Joy Hexagram, the yin lines are outside, meaning the softness is expressed outwardly; in the Wind Hexagram, the yin lines are inside, meaning the nature is inherently soft. Therefore, the "success" in the Wind Hexagram is only "small success."

集說 郭氏雍曰：“巽”，入也，能入故“利有攸往”，故“利見大人”，是亦沈潛剛克之意與。 《朱子語類》云：巽有入之義，巽為風，如風之人物，只為巽便能入，義理之中，無細不入。 趙氏汝楳曰：一陰生於下，二陽巽之於上，卦以剛爻得名，陰生而陽巽之。

"The Collection of Sayings" cites Guo Yong's explanation: "Xun" means entering, capable of penetrating deeply, hence "favorable for going somewhere" and "favorable to see a great man," which corresponds to the meaning expressed in the "Book of Documents · Hongfan" as "sinking and quiet with firm strength"—appearing outwardly calm and gentle yet overcoming through inner strength. The "Zhu Zi Yu Le" records that Xun contains the meaning of entering; the image of Xun is wind, like wind seeping into all things. Because of humility and gentleness, it can penetrate; there is no detail too minute to be reached. Zhao Ru Mei says: a yin line arises from below, while two yang lines penetrate upward into it; this hexagram is named based on the yang lines. When a yin line arises, the yang lines penetrate and subdue it.

蔡氏清曰：順字解巽字不盡，潛心懇到方為巽也。《程傳》只說順，然孔子不曰順，而每仍卦名曰《巽》，是必巽字與順字有辨矣。《大傳》曰“巽，入也。”又曰“巽，德之制也。”又曰“巽，稱而隱。”未嘗只以順字當之也。 何氏楷曰：凡巽之所以致“亨”，皆陽之為也。所謂申命乃陽事也，有陽以巽之於上，故“小亨”。

"The Collected Commentaries" cite Cai Qing's view: using the character "shun" (smoothness) to explain "xun" is not comprehensive. One must be deeply focused and sincere to truly embody xun. The "Cheng Transmission" only mentions "shun," but Confucius does not use "shun," often continuing to refer to it as the Hexagram of Xun. This indicates that the character "xun" and "shun" must be distinct. The Great Treatise says "xun means entering," and also says "xun is the regulation of virtue," meaning that xun is the discernment of virtue, and also says "xun is to match and conceal," meaning skillful in balancing without revealing. It has never used the single character "shun" to replace xun. He Kai says: all the reasons why xun can lead to "heng" (smoothness) are due to the actions of the yang lines.所谓 "shen ming" (repeatedly declaring orders) is originally a matter of yang, with a yang line above penetrating downward to subdue the yin lines, hence it is "xiao heng" (minor smoothness)."

案 “巽”，入也。從來說者，皆以為一陰入於二陽之下，非也。蓋一陰伏於內，陽必入而散之。陰性疑滯，必散而後與陽合德也，其在造化，則吹浮雲，散積陰者也。

Li Guangdi remarked: "Xun" means entering. All previous interpreters have thought that it refers to a yin line entering beneath two yang lines, which is incorrect. In fact, it is a yin line that is hidden within, and yang must enter to scatter it. The nature of yin is stagnant and obstructed, and only after it is scattered can it harmonize with yang. This principle is reflected in the creation and transformation of heaven and earth, as wind scatters floating clouds and dispels accumulated gloom.

其在人心，則察幾微，窮隱伏者也。其在國家，則除奸慝，釐弊事者也。三者皆非入不能，卦之所以名《巽》者以此，“亨”之所以“小”者，如《蠱》則壞極而更新之，故其亨大。《巽》但修敝舉廢而已，觀卦爻“庚”“甲”之義可見也。天下之事，既察知之，則必見之於行，故曰“利有攸往”。非有剛德之人不能濟也，故又曰“利見大人”。

When manifested in the human mind, it involves clearly observing subtle signs and thoroughly investigating hidden thoughts; when manifested in the state, it involves eliminating evil and rectifying accumulated evils. These three things cannot be accomplished without 'entering' into them. The reason the primary hexagram is named 'Wind' (巽) is precisely because of this. As for why 'communication' (亨) is only 'minor' (小), we can compare it with the hexagram 'Gǔ' (蛊): 'Gǔ' represents a situation that has deteriorated to the extreme and is then renewed, so its communication is great; 'Wind' (巽) is merely repairing damage and restarting neglected affairs. By examining the use of the characters 'Gēng' (庚) and 'Jiǎ' (甲) in the hexagram statement and line statements, this becomes clear. Since worldly affairs, once understood, must necessarily be put into action, it is said 'it is advantageous to go on a journey'; without a strong and virtuous person, it cannot be accomplished, hence it also says 'it is advantageous to see a great man'.

初六，進退，利武人之貞。 本義 初以陰居下，為《巽》之主，卑《巽》之過，故為“進退”不果之象。若以“武人之貞”處之，則有以濟其所不及，而得所宜矣。 集說 王氏弼曰：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。

The line statement says: "Initial Six, either advancing or retreating, is appropriate to hold firm like a warrior." Zhu Xi in The Original Meaning of the Zhou Changes says: "Initial Six, with a yin line in the lowest position, is the main line of the Xun hexagram. It is overly humble and gentle, hence the image of 'advancing and retreating' without decisiveness. If one adopts the attitude of a warrior, being resolute and upright, it can compensate for its deficiency and thus be properly handled." The "Collected Sayings" cite Wang Bi saying: "Initial Six is at the beginning of issuing commands, and people have not yet obeyed. Hence it advances and retreats at times. To complete the command and rectify wrongdoing, there is no better choice than a warrior, hence 'favoring the uprightness of a warrior' to regulate it."

胡氏瑗曰：初六以陰柔之質，復在一卦之下，是以有“進退”之疑，利在武人之正，勇於行事，然後可獲其吉也。 俞氏琰曰：《巽》，“申命行事”之卦也。令出則務在必行，豈宜或進或退。初六卑巽而不中，柔懦而不武，故或進或退而不能自決也。若以武人處之，則“貞固足以幹事”矣，故曰“利武人之貞”。

"The Collection of Sayings" cites Hu Yuan's explanation: "Initial Sixth" is characterized by a yielding and soft nature, and is located at the very bottom of the hexagram, thus experiencing doubts about advancing or retreating. However, the advantage lies in emulating the firmness and courage of a warrior, and being brave in taking on responsibilities, thereby achieving auspiciousness. Yu Yan says: "The hexagram of Wind is about issuing commands and carrying out affairs. Once a command is issued, it must be carried through without hesitation. How could one advance and retreat at times? 'Initial Sixth' is humble and compliant but not in the central position, weak and timid but not brave. Therefore, it advances and retreats at times, unable to make independent decisions. If one adopts the approach of a warrior, this is what the 'Commentary of the Literary Meaning' refers to as 'upholding sincerity and firmness is sufficient to accomplish tasks.' Therefore, it says 'favorable for the warrior to be sincere.'"

九二，巽在床下，用史巫紛若，吉，無咎。 本義 二以陽處陰而居下，有不安之意。然當《巽》之時，不厭其卑。而二又居中，不至已甚。故其占為能過於巽，而丁寧煩悉其辭以自道達，則可以“吉”而“無咎”。 亦竭誠意以祭祀之吉占也。

The line statement says: Nine in the Second, humility is like being crouched under the bed, using priests and shamans to make offerings, with much talk and confusion, which is auspicious and without fault. Zhu Xi in The Original Meaning of the Zhou Changes says: Nine in the Second, with a yang line in a yin position and located in the lower trigram, implies inner unease. However, during the time of the trigram Xun, it is not considered too low; Nine in the Second is also in the middle of the lower trigram, so it does not go too far. Therefore, the judgment is: one can be somewhat humble and compliant, and repeatedly emphasize and speak clearly to express one's intentions upwardly, thus achieving 'auspicious' and 'without blame'. This is also a favorable oracle concerning the sincere performance of worship rituals.

程傳 二居巽時，以陽處陰而在下，過於巽者也。“床”，人之所安。“巽在床下”，是過於巽，過所安矣。人之過於卑巽，非恐怯則諂說，皆非正也。二實剛中，雖《巽》體而居柔，為過於巽，非有邪心也。恭巽之過，雖非正禮，可以遠恥辱，絕怨咎，亦吉道也。“史巫”者，通誠意於神明者也。“紛若”，多也。苟至誠安於謙巽，能便通其誠意者多，則“吉”而“無咎”。謂其誠足以動人也。人不察其誠意，則以過巽為諂矣。

Cheng Yi in Yichuan's Commentary on the Changes says: Nine in the Second is in the situation of Xun. A yang line in a yin place and in the lower trigram indicates excessive humility. "Bed" is where a person rests, and "Xun in the bed below" means humility that goes beyond one's own place. If a person is overly humble, it is not due to fear or timidity, but rather flattery and seeking favor, which are not the right path. In reality, Nine in the Second is a yang line in the center. Although it is in the body of Xun and in a yin position, it is overly humble but does not have perverse intentions. Excessive respect and humility, although not conforming to proper etiquette, can avoid disgrace, cut off resentment and blame, and is considered a favorable path. "Shi Wu" refers to those who convey sincere intent to the spirits; "fen ruo" means many. If one is genuinely sincere and content with humility, and there are many people who can convey his sincerity, then it is "favorable" and "without blame," meaning his sincerity is sufficient to move others. If people fail to recognize his sincerity, they will mistake excessive humility for flattery.

集說 馮氏椅曰：周官史掌卜筮，巫掌祓禳。卜筮所以占其吉凶，祓禳所以除其災害。 案 “床下”者，陰邪所伏也。入於床下，則察之深矣。於是既以史占而知之，復以巫祓而去之，雖有物妖神怪，無能為害矣。“紛若”者，以喻“申命”之頻煩，而“行事”之織悉也。二與五，皆所謂“剛巽乎中正而志行”者，卦之主也。故能盡“申命行事”之道如此。

"The Collected Sayings" cites Feng Yi's statement: In the "Rites of Zhou" (that is, the "Book of Rites"), the "shi" officials were in charge of divination and augury, while the "wu" officials were responsible for purification and ritual offerings to ward off calamities. Divination and augury were used to determine auspiciousness and misfortune, while purification and offerings were used to eliminate disasters. Li Guangdi remarked: "The area beneath the bed" is where malevolent spirits are likely to hide; to investigate deeply into this area is to be very thorough. Therefore, first the officials of divination were consulted to ascertain the situation, and then the priests of ritual were employed to perform purification and remove the evil influences. Even if there were strange creatures, demons, or spirits causing disturbances, they could not cause harm. "Fen ruo" is used to illustrate the frequent issuing of commands and the meticulous execution of affairs. Both the second line and the fifth line belong to the yao described in the "Commentary on the Judgment" as "yang strength is flexible and upright, and the will is carried out" (the yang line is flexible and upright in the center and correctness, and the will can be realized). These are the main lines of the entire hexagram, so they can achieve such a thorough implementation of the principles of issuing commands and carrying out affairs."

九三，頻巽，吝。 本義 過剛不中，居下之上，非能巽者，勉為屢失，“吝”之逭也，故其象占如此。 程傳 三以陽處剛，不得其中，又在下體之上，以剛亢之質，而居巽順之時，非能巽者，勉而為之，故屢失也。居巽之時，處下而上臨之以巽，又四以柔順相親，所乘者剛，而上覆有重剛，雖欲不巽得乎！故頻失而“頻巽”，是可“吝”也。

The Line Statement says: Nine in the Third, repeatedly forcing humility and compliance, there is regret. Zhu Xi's The Original Meaning of the Zhou Changes says: Nine in the Third is overly strong and not in the central position, located at the top of the Lower Trigram. It is not naturally a person who can be humble and compliant, so when it forces itself to be so, it repeatedly acts improperly, which is the way to bring about 'regret', hence its卦象 and judgment are thus. Cheng Yi's Yichuan's Commentary on the Changes says: Nine in the Third, with a Yang line in a Yang position, does not follow the middle path, and is at the top of the Lower Trigram. With a strong and lofty nature, it is born into a time of emphasis on compliance. It is not naturally a person who can be humble and compliant, so it can only force itself to be so, hence repeatedly acting improperly. Being in the time of Xun, it is itself in a lower position, while above it is Xun pressing down. Six in the Fourth also approaches it with gentle compliance. It is riding on a Yang line, and above it are overlapping Yang lines. Even if it wanted not to be humble and compliant, could it do so? Hence, repeatedly acting improperly and repeatedly being humble and compliant, this is something to be regretful of.

集說 趙氏汝楳曰：“頻巽”者，既巽復巽，猶頻復也。 案 “巽”者，入也。然又曰“德之制”，若不能斷制，則其人之深者，徒足使弊益以滋，而奸無所畏，非唯無益而又害之也。夫子曰“再思可矣”，言事貴斷也。九三上九，皆過於中，則是蓄疑以敗謀，多思而少斷。然三未如上九之甚也，故但為“頻巽”

The "Collected Sayings" cites Zhao Ruyi's view: what is meant by "frequent compliance" is having already been humble and compliant, and then being compliant again, just as the "Reversion" hexagram mentions "frequent reversion" (reverting repeatedly after losing). Li Guangdi comments: "Xun" means entering, but the "Great Treatise" also says it is "the regulation of virtue." If one cannot make a decision or regulate, then the more one delves into it, the more the faults will grow and the wicked will have no fear, which not only brings no benefit but also adds harm. Confucius says "considering it twice is enough," which speaks precisely to the importance of decisiveness in affairs. Both the ninth trigram and the top trigram have exceeded the middle path, leading to accumulated doubts that ruin strategy and excessive thinking with little decision-making. However, the ninth trigram is not as serious as the top trigram, so it is only called "frequent compliance"—the original text ends here, with missing characters below.

六四，悔亡，田獲三品。 本義 陰柔無應，承乘皆剛，宜有“悔”也，而以陰居陰，處上之下，故得”悔亡”，而又為卜田之吉占也。“三品”者，一為乾豆，一為賓客，一以充庖。

The line statement says: "Six in the Fourth, regret disappears, hunting yields three types of game." Zhu Xi's The Original Meaning of the Zhou Changes explains: "Six in the Fourth is a yin and flexible line without a corresponding line. It is above a line it is connected to and below a line it is overcoming, both of which are yang lines. It should therefore have 'regret'; but since it is a yin line in a yin position, located at the bottom of the upper trigram, it can 'remove regret,' and this is a favorable omen for hunting. The term 'three types' refers to one portion used as dried meat for sacrifice, one portion to entertain guests, and one portion to fill the kitchen."

程傳 陰柔無援，而承乘皆剛，宜有“悔”也。而四以陰居陰，得《巽》之正，在上體之下，居上而能下也，居上之下，巽於上也，以巽臨下，巽於下也。善處如此，故得“悔亡”。所以得“悔亡”，以如田之“獲三品”也。“田獲三品”，及於上下也。田獵之獲分三品：一為乾豆，一供賓客與充庖，一頒徒御。四能巽於上下之陽，如田之“獲三品”，謂遍及上下也。四之地本有悔，以處之至善，故“悔亡”。而復有功，天下之事，苟善處，則悔或可以為功。

Cheng Yi's Commentary on the Changes says: The sixth line in the fourth position is a yin line that lacks support, and it is both supported by and overcomes yang lines. Therefore, it should have 'regret'. However, the sixth line in the fourth position, being a yin line in a yin position, follows the correct path of the trigram Xun. It is located at the very bottom of the upper trigram, thus occupying a high position yet being humble. It is below the upper trigram, showing humility towards the superior; it is above the lower trigram, showing humility towards the inferior. By being so self-aware and properly positioned, it achieves 'regret disappears'. The reason it achieves 'regret disappears' is similar to the situation of hunting and obtaining three types of game. 'Hunting and obtaining three types' means benefiting all levels above and below. The hunting yield is divided into three parts: one part is used for the ancestral sacrifices, one part is given to guests and used to fill the kitchen, and one part is distributed to the attendants and drivers. The sixth line in the fourth position shows humility towards the yang lines above and below, just like 'hunting and obtaining three types', which means benefiting all levels. The sixth line in the fourth position originally would have regret, but because it is properly positioned, it achieves 'regret disappears', and also establishes merit. In the world, if things are properly handled, regret can sometimes be transformed into achievement.

集說 王氏弼曰：雖以柔遇剛，而依尊履正，以欺行命，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”。 王氏安石曰：“田”者，興事之大者也。“三品”，有功之盛者也。 郭氏雍曰：六四近君，志決於進，無初六之疑，則“悔亡”矣。是以有“田獲三品”之功也。六四至柔，不當有“田獲”之功。而此以順乎剛得之，由是觀之，則巽之為道，豈柔弱畏懦之謂哉！

"The Collection of Sayings" cites Wang Bi's interpretation: Although the fourth line is a yao of flexibility encountering a yao of strength, it is close to the honorable position and follows the correct path, thus being able to carry out commands (the original text says "to deceive and carry out orders," where "deceive" is likely a mistake for "this"). It will certainly capture the violent and drive away the unrighteous. There is both gain and benefit, and nothing is better than "three kinds." Therefore, it says "regret disappears, and the field yields three kinds." Wang Anshi says: "Field" symbolizes undertaking great affairs, and "three kinds" symbolizes great achievements. Guo Yong says: The fourth line is close to the sovereign's position, with resolute determination moving forward, without the doubt of the first line, so "regret disappears," thus achieving the merit of "the field yields three kinds." The fourth line is extremely flexible, and should not have such a merit as "field yield," yet here it gains it through following the yang. Thus, it appears that the path of Xun is not synonymous with weakness and timidity at all!"

沈氏該曰：“田獲三品”，令行之效也。“田”，除害也。“獲”，得禽也。行君之令而致之民，將以興利除害也，害去利獲，令行而功著，是以“田獲三品也”。 胡氏炳文曰：“田”，武事也。初“利武人之貞”，四之“田獲”，用武而有功者也。

"The Collection of Sayings" cites Shen Gai, who says: "Field hunting three kinds" indicates the effectiveness of implementing government orders. "Field" refers to eliminating evils, and "hunting" refers to capturing animals. Implementing the sovereign's commands and applying them to the people involves promoting benefits and removing evils. Once evils are removed and benefits are obtained, the implementation of orders becomes effective and prominent, hence it is said "field hunting three kinds." Hu Bingwen says: "Field" belongs to military affairs. The line "Six at the Beginning says 'favoring the virtue of warriors'" and "Six in the Fourth says 'field hunting'" both refer to employing military force and establishing merit.

案 以卦義論，則初與四皆伏陰也。陽所入而制之者也。有以制之，則柔順乎剛，而在內者無陰慝矣。以爻義論，則初與四能順乎剛，是皆有行事之責者。蓋質雖柔，而能以剛克，則所謂柔而立者也。初居重巽之下，猶有“進退”之疑。至四則居高當位，上承九五，視初又不同矣，故在初“利武人之貞”。四則載纘武功，而田害悉去，解獲三狐，而此“獲三品”，所獲者多，不止於狐也。

Li Guangdi commented: According to the meaning of the entire hexagram, the lines Initial Six and Sixth Four are both hidden yao of yin, which are the objects that the yang yao need to penetrate and control. With the power to control them, the yin and flexibility will obey the yang and strength, so there will be no evil forces within. According to the meaning of each line, Initial Six and Sixth Four can obey the yang, and they are both responsible for carrying out political affairs. Although their nature is weak, they can overcome with firmness, which is the kind of person mentioned in the "Book of Documents · Hongfan" as "flexible yet firm." Initial Six is at the very bottom of the heavy wind trigram, still carrying doubts about "advancing and retreating"; by the time it reaches Sixth Four, it is in a high position and "in the right place," and it is above the Nine in the Fifth. Compared to Initial Six, it is different. Therefore, for Initial Six, it is advantageous for a warrior to maintain firmness, while Sixth Four inherits and promotes military strength, eliminating all the evils in hunting. The line Nine in the Second of the "Jie" hexagram says "caught three foxes," while here it says "obtained three kinds," meaning more is obtained, not only foxes.

九五，貞吉悔亡，無不利，無初有終，先庚三日，後庚三日，吉。 本義 九五剛健中正，而居《巽》體，故有“悔”，以有“貞”而“吉”也，故得亡其悔而“無不利”。有“悔”，是“無初”也。“亡”之，是“有終”也。“庚”，更也，事之變也，“先庚三口”，丁也。“後庚三曰”，癸也。“丁”，所以丁寧於其變之前。“癸”，所以揆度於其變之後。有所變更而得此占者，如是則“吉”也。

The line statement says: Nine in the Fifth, if one maintains correctness, it is auspicious, regret disappears, and there is no disadvantage, beginning not good but ending well; three days before the day of Geng, one should give repeated warnings, and three days after the day of Geng, one should consider again, and it will be auspicious. Zhu Xi's The Original Meaning of the Zhou Changes says: Nine in the Fifth is strong and upright, but is in the structure of Xun, so there is 'regret'; because it can maintain 'zheng' and obtain 'ji', it can eliminate this regret and 'there is no disadvantage'. 'Regret' means 'no beginning'; eliminating regret means 'a good ending'. 'Geng' means change, referring to the change of affairs. 'Three days before Geng' is the day of Ding (the original text says 'three mouths before Geng', 'mouth' is a mistake for 'day'), and 'three days after Geng' is the day of Gui. 'Ding' takes the meaning of repeated warnings, used for giving repeated reminders before change; 'Gui' takes the meaning of careful consideration, used for careful evaluation after change. Those who undergo change and come across this line should follow this method and it will be auspicious.

程傳 五居尊位，為《巽》之主，命令之所出也。處得中正，盡巽之善，然巽者柔順之道，所利在貞，非五之不足，在《巽》當戒也。既“貞”則“古”而“悔亡”，無所不利。“貞”，正中也。處《巽》出令，皆以中正為吉。柔巽而不貞則有悔，安能無所不利也。命令之出，有所變更也。“無初”，始未善也。“有終”，更之始善也。若己善，則何用命也，何用更也。“先庚三日，後庚三日，吉”。出命更改之道，當如是也。“甲”

Cheng Yi in Yichuan's Commentary on the Changes says: The Nine in the Fifth occupies the exalted position, and is the main line of the Xun hexagram, the place from which orders are issued. It is in the position of 'zhongzheng' (correct and central), and has fully realized the virtues of Xun. However, Xun represents the way of flexibility and yielding, and its advantage lies in maintaining correctness. This does not mean that the Nine in the Fifth has any deficiency, but rather that being in the Xun hexagram, it should be reminded of this. If it can maintain 'zhen' (correctness), then it will be 'ji' (auspicious) and 'hui wang' (regret disappears), and there will be no disadvantage. 'Zhen' means both correct and central. When issuing orders from the Xun hexagram, correctness and centrality are considered auspicious. If one is flexible and yielding but does not maintain correctness, there will be regret, how could there be no disadvantage? The issuing of orders implies a change. 'Wu chu' means the beginning is not yet complete; 'you zhong' means after the change, it begins to become complete. If something was already complete, why issue an order, why make a change? 'Xian geng san ri, hou geng san ri, ji' means the method of issuing orders and changing old systems should be like this. As for 'Jia', the text here is interrupted, and there is a missing passage.

集說 張氏浚曰：巽孰為貞，“先庚”“後庚”，巽之貞也。先三日，蓋慎始而圖其幾。後三日，蓋思終而考其成。慎始思終，權斯行矣。“庚”有制變之義，當以剛德為主，不然其弊將淪溺而入於《蠱》矣。 郭氏雍曰：慎乃出令，君人之道也。先後三日而申命之者，慎之至也。慎之至者，令出惟行，弗惟反故也、命令之出，有必可行之善，而無不可行復反之失，是以“吉”也。上曰“貞吉”，九五之“貞吉”也。下曰“吉”，蓋命令以是為吉也。“庚”，即命令也。“先庚”，謂“申命”。“後庚”，謂出令之後而“行事”也。

"Ji Shuo" cites Zhang Jun's saying: What does Xun use to signify "Zhen"? "Xian Geng" and "Hou Geng" are the "Zhen" of Xun. The three days before are being cautious at the beginning and planning its omens; the three days after are considering the end and examining its results. Being cautious at the beginning and thorough at the end, the way of flexible adaptation can be practiced. "Geng" contains the meaning of regulation and change, and it should be based on the virtue of firm strength, otherwise its drawbacks will lead to continuous decline and fall into the failure of the "Gu" hexagram. Guo Yong says: To issue commands with care is the way of a ruler over the world. Repeating the command three days before and three days after is being cautious to the extreme. Being cautious to the extreme, once the command is issued, there will be only execution, no regret or withdrawal. The issuing of a command has definite benefits that can be carried out, and no mistakes of being unable to proceed and then withdrawing, thus "Ji" (good fortune). The previous text says "Zhen Ji" (upright good fortune), referring to the "Zhen Ji" of the Nine in the Fifth; the following text says "Ji" referring to the command itself being good. "Geng" is the command: "Xian Geng" refers to "Shen Ming" (reiterating the command), and "Hou Geng" refers to the actions taken after the command is issued.

胡氏炳文曰：《蠱》者事之壞，“先甲”“後甲”者，飭之使復興起，巽者事之權，“先庚”“後庚”者，行之使適變通。 張氏清子曰：“甲”者十干之首，事之端也，故謂之“終則有始”。“庚”者十干之過中，事之當更者也，故謂之“無初有終”。況《巽》九五乃《蠱》六五之變，以造事言之，故取諸甲。以更事言之，故取諸庚，《易》於甲庚皆曰，先後“三日”者，蓋聖人謹其始終之意也。

"The Collected Commentaries" cite Hu Bingwen's explanation: The "Guzh" hexagram discusses a situation that has already deteriorated, and "Xian Jia" and "Hou Jia" refer to rectifying it and restoring it to prosperity. The "Xun" hexagram discusses a situation requiring flexibility, and "Xian Geng" and "Hou Geng" refer to promoting it and making it conform to change. Zhang Qingzi says: "Jia" is the first of the ten heavenly stems, representing the beginning of a matter, so the "Guzh" hexagram says "after the end comes the beginning." "Geng" is the heavenly stem that comes after the middle number, representing the time when a matter should be changed, so the "Xun" hexagram says "without beginning there is an end." Moreover, the "Xun" hexagram's nine in the fifth line comes from the "Guzh" hexagram's six in the fifth line: therefore, "Jia" is used for creating a matter, and "Geng" is used for changing a matter. The "Zhou Yi" mentions "three days" before and after both "Jia" and "Geng," indicating the sage's careful approach to the beginning and end of matters.

梁氏寅曰：五居尊位，乃命令之所自出也。巽之義為入，入於理者深，而見於行者決，巽之道然後為盡矣。不然優遊牽制，其多思者乃其所以為累者也，曷足貴乎。 鄭氏維嶽曰；九五一爻，正所謂“剛巽乎中正而志行”者，五居《巽》體，有《蠱》壞之病，故“有悔”，而以剛小正之道，渙號更命，得其貞正，故“吉悔亡”而“無不利”。先三後三，即是“申命行事”，即是貞處。 吳氏曰慎曰：苟有昕變，必丁寧揆度而後行事，則入於事理，順於人心，以得重巽之中，盡權宜之制，是以“吉”也。

"The Collected Commentaries" cite Liang Yin's saying: The fifth line, nine in the fifth, is in the exalted position, which is where commands originate. The meaning of Xun is "entering," and the deeper one understands the principles, the more resolute one becomes in action. Only then is the principle of Xun fully realized. Otherwise, if one is hesitant and restrained, and is always held back by excessive deliberation, those who think too much would become their own burden, and how could such a thing be valued? Zheng Weiyue says: The fifth line of this hexagram is exactly what the Commentary on the Judgment refers to as "a strong and upright line that enters the center and uprightness, thus achieving its purpose." The fifth line is in the body of Xun, but carries the sickness of Gu, which is corruption, hence "there is regret." However, by employing the way of strong, upright, and correct conduct, issuing orders and changing decrees, one attains uprightness, hence "the regret disappears" and "there is no disadvantage." The three days before and the three days after refer to "issuing orders and carrying out actions," which is the proper way of maintaining uprightness. Wu Yashen says: If there is a change, one must repeatedly instruct and carefully consider before taking action, thus deeply understanding the matter and conforming to the people's will, achieving the middle path of repeated Xun, and properly exercising authority and control, hence "auspicious."

上九，巽在床下，喪其資斧，貞凶。 本義 “巽在床下”，過於巽者也。“喪其資斧”，失所以斷也。如是則雖“貞”亦“凶”矣。居巽之極，失其陽剛之德，故其象占如此。

The line statement says: "Upper Nine, humility is like being hidden under the bed, losing the axe and halberd used for decision-making; although holding to the correct path, it is still dangerous." Zhu Xi's "The Original Meaning of the Zhou Changes" says: "Xun beneath the bed" indicates excessive humility and submission; "losing his means of decision" means losing the basis for judgment. In this way, even if one remains steadfast, it remains dangerous. Upper Nine is at the peak of Xun, having lost the virtue of Yang, hence the hexagram and its judgment are as such.

程傳 “床”，人所安也：“在床下”，過所安之義也。九居巽之極，過於巽者也，“資”，所有也。“斧，以斷也。陽剛本有斷，以過巽而失其剛斷，失其所有，“喪資斧”也。居上而過巽，至於自失，在正道為凶也。

Cheng Yi in Yichuan's Commentary on the Changes says: "Bed" is the place where a person rests. "Being under the bed" means going beyond the place of rest. The Nine at the Top has a yang line occupying the top of the Xun trigram, which signifies excessive humility and yielding. "Resources" refer to what one possesses, and "axe" is used for cutting and deciding matters. Yang strength inherently possesses the ability to make decisions, but due to excessive humility, it loses its firm determination, thereby losing the resources it originally had. This is called "losing resources and the axe." Being in a high position and being overly humble to the point of losing oneself is considered凶 (a凶 outcome) from the perspective of the correct path.

集說 王氏弼曰：處《巽》之極，極《巽》過甚，故曰“巽在床下”。“斧”，所以斷者也。過巽失正，喪所以斷，故曰“喪其資斧”。 胡氏瑗曰：“斧”，斤也，善於斷割。處無位之地，無剛明之才，不能斷割以自決其事，故“凶”也。 案 “資斧”古本作“齊斧”為是。蓋因承《旅》卦同音而誤也。《說卦》“齊乎《巽》 ”。 齊斧者，所以齊物之斧也。

"The Collection of Commentaries" cites Wang Bi's interpretation: the top line, "Nine at the Top," is at the peak of the trigram "Xun" (Wind), pushing Xun to its extreme, hence the statement "Xun is beneath the bed." A "axe" is used for making decisions; when humility and compliance exceed the proper measure and one loses the right path, one loses the basis for making decisions, hence "losing the means of decision." Hu Yuan says: "Axe" refers to "jin," a tool for cutting and chopping, especially effective in splitting and cutting. The line "Nine at the Top" is in a position without rank and lacks the qualities of firmness, wisdom, and discernment, so it cannot decisively cut through matters to resolve them, hence "misfortune." Li Guangdi notes: in ancient texts, "zi fu" should be "qi fu," which is likely a mistake due to the similar pronunciation with "zi fu" in the "Lv" hexagram. The "Commentary on the Explanation of the Trigrams" says "harmonize with Xun" (all things are orderly in Xun), so "qi fu" refers to the axe used to bring order to all things.

總論 蘇氏濬曰：“巽”者，入也。然所謂入者，豈徒藉口於迂徐《漸》次之功，

"In General" cites Su Jun's statement: "Xun" means to enter. However, the entering referred to, is it merely using the gradual and slow progress of the "Zhan" hexagram as an excuse? The original text ends here, with missing characters below. According to convention, no conjectural additions are made.

兌.兌上.兌下程傳 《兌序卦》：“巽者，入也。入而後說之，故受之以《兌》，兌者，說也。”物相入則相說，相說則相入，《兌》所以次《巽》也。

"The卦画标注 '兑.兑上.兑下' indicates that both the upper and lower trigrams of the hexagram are兑, making it a hexagram of two兑s. Cheng Yi in his commentary Yichuan's Commentary on the Changes explains that the 'Sequence of Hexagrams' explains why the hexagram 巽 is followed by 兑: '巽 means entering; after entering, people become joyful, so the hexagram 兑 follows it, as 兑 represents joy.' When things penetrate each other deeply, they bring mutual joy, and mutual joy allows for deeper penetration. Therefore, the hexagram 兑 comes after 巽."

兌，亨，利貞。 本義 “兌”，說也。一陰進乎二陽之上，喜之見乎外也。其象為“澤”，取其說萬物，又取坎水而寒，其下流之象。卦體剛中而柔外，剛中，故“說”而“亨”。柔外，故“利”於“貞”。蓋說有亨道，而其妄說不可以不戒，故其占如此。又柔外故為“說亨”，剛中故“利”於“貞”，亦一義也。

The Hexagram Statement says: The Hexagram of Dui, it is smooth and favorable to maintain uprightness. Zhu Xi in The Original Meaning of the Zhou Changes says: "Dui" represents joy. A yin line ascending to the position above two yang lines expresses joy manifesting externally. It takes the image of "lake," symbolizing the ability of a lake to bring joy to all things; it also takes the image of Kan water, which is cold and flows downward. In terms of the structure of the hexagram, yang strength is in the center while yin softness is on the outside: the strong line in the center enables "joy" and "smoothness," while the soft line on the outside makes it favorable to maintain uprightness. Generally, joy naturally has a path of smoothness, but frivolous joy without caution must be warned against, hence the judgment is as such. Another interpretation is that the soft line on the outside is called "joy and smoothness," and the strong line in the center makes it favorable to maintain uprightness, which also makes sense.

程傳 “兌”，說也，“說”，致亨之道也。能說於物，物莫不說而與之，足以致亨。 然為說之道，利於貞正，非道求說則為邪諂而有悔咎，故戒“利貞”也。 集說 焦氏竑曰：人有喜說必見而在外，蓋陽假陰之和柔以為用。喜說非由於陰也，故二陰一陽，則陽為之主。二陽一陰，則陰非為主，但為陽之用耳。

Cheng Yi in Yichuan's Commentary on the Changes says: "Dui" represents joy, and "yue" signifies the path to achieving success. If one can make external things joyful, external things will not fail to be joyful and attach themselves to him, thus leading to success. However, the way of seeking pleasure lies in maintaining uprightness; if one seeks favor without following the right path, it becomes deceitful flattery, leading to regret and blame. Therefore, it is warned that "li zhen" (favorable uprightness) is beneficial. The "Ji Shuo" cites Jiao Hong, who says: when a person experiences joy, it will inevitably manifest externally. This is because yang relies on the harmonious and flexible nature of yin to function. Joy is not produced by yin, so in a hexagram with two yins and one yang, the yang is the main element; in a hexagram with two yangs and one yin, the yin is not the main element, but merely serves as a tool for yang.

案 地有積溼，春氣至則潤升於上。人身有血，陽氣盛則腴敷於色，此《兌》為澤為說之義，蓋說雖緣陰，而所以用陰者陽也。入有柔和之質，而非以忠直之心行之，則失正而入於邪矣，故“利貞”。

Li Guangdi remarked: When dampness accumulates in the earth, the spring energy arrives and the moistening energy rises up. In the human body, there is blood; when yang energy becomes strong, the rich and moist appearance is shown on the complexion. This is precisely the reason why the hexagram Dui is symbolized as a marsh and signifies joy — joy arises from yin, but it is yang that drives the yin. A person has a gentle nature, but if one does not practice with sincerity and uprightness, one will lose the right path and fall into wrong ways. Therefore, it is said 'beneficial to uprightness'.

初九，和兌，吉。 本義 以陽爻居說體，而處最下，又無繫應，故其象占如此。 程傳 初雖陽爻，居說體而在最下，無所繫應，是能卑下和順以為說，而無所偏私者也。以和為說，而無所偏私，說之正也。陽剛則不卑，居下則能巽，處說則能和，無應則不偏，處說如是，所以“吉”也。

The line statement says: "Initial Nine, harmonious and pleasant, brings good fortune." Zhu Xi in The Original Meaning of the Zhou Changes explains: "Initial Nine is a yang line situated in the position of joy, and it is at the very lowest position, without a corresponding line, so its hexagram image and divination are like this." Cheng Yi in Yichuan's Commentary on the Changes says: "Initial Nine, although a yang line, is in the position of joy and occupies the lowest position, without a corresponding line. This is the ability to be humble and gentle in dealing with others, bringing joy, and without any partiality. To be joyful through harmony and without partiality is the correct way of joy. Yang strength does not lead to submissiveness, being in a low position allows for humility, being in the position of joy allows for harmony, and the absence of a corresponding line prevents partiality. Being in the time of joy and acting in this way, therefore, results in 'good fortune.'"

集說 蔡氏淵曰：爻位皆剛，不比於柔，得說之正，和而不流者也，故“吉”。 吳氏澄曰：六畫唯初不比陰柔，說道之善。故曰“和”。 趙氏玉泉曰：陽剛則無邪媚之嫌，居下則無上求之念，無應又無私繫之累，其說也不諂不瀆，中節而無乖戾，“和兌”之象，如是則說得其正矣。 來氏知德曰：“和”，與《中庸》“發而皆中節謂之和”同。謂其所說者無乖戾之私，皆性情之正，道義之公也。

"The Collection of Sayings" cites Cai Yuan's view: the first yang line is strong and occupies a strong position (a yang line in a yang place), does not closely associate with yin lines, thus attaining the joyful and proper path. It is harmonious and not following the crowd, hence "auspicious." Wu Cheng says: among the six lines, only the first yang line does not closely associate with yin lines, making it the most virtuous aspect of the joyful path, hence called "harmony." Zhao Yuquan says: yang strength has no suspicion of improper flattery, and being in a lower position has no desire to climb upward. Without a corresponding line and without private entanglements, his joy is neither flattering nor arrogant, always conforming to propriety and not deviant, which is the image of "harmonious joy," thus achieving proper joy. Lai Zhide says: "harmony" here is the same as the "harmony" in the "Doctrine of the Mean" which means that his joy has no deviant private intentions, all arising from the proper nature and public morality.

九二，孚兌，吉，悔亡。 本義 剛中為“孚”，居陰為“悔”。占者以“孚”而“說”，則“吉”而“悔亡” 程傳 二承比陰柔，陰柔小人也。說之則當有“悔”，二剛中之德，孚信內充，雖比小人，自守不失。“君子和而不同”，說而不失剛中，故“吉”而“悔亡”，非二之剛中則有悔矣，以自守而亡也。

The Line Statement says: Nine in the Second, with sincerity and trustworthiness, brings joy, and regret disappears. Zhu Xi in The Original Meaning of the Zhou Changes says: A yang line in the center is called 'trustworthiness,' and a yang line in a yin position brings 'regret.' If the person consulting the oracle can use sincerity to please others, then it is 'auspicious' and 'regret disappears' — the original text here has some missing characters. Cheng Yi in Yichuan's Commentary on the Changes says: Nine in the Second is closely adjacent to the yin and flexible six in the Third. Yin and flexible are small people; to please them should bring 'regret.' However, Nine in the Second possesses the virtue of a strong and central yang line, with sincerity and integrity within. Although it is close to the small person, it remains firm and does not lose its integrity. Confucius said, 'A gentleman is harmonious but not necessarily in agreement,' and Nine in the Second is joyful without losing the way of firmness and centrality, thus it is 'auspicious' and 'regret disappears.' If Nine in the Second were not firm and central, there would be regret; precisely because it maintains its integrity, regret disappears.

集說 王氏宗傳曰：六三陰柔而不正，所謂非道以說者也。而二比之，疑於有“悔”矣，然二以剛居中，誠實之德，充足於內，故雖與二同體，而無失己之嫌，此其“悔”所以“亡”也。 龔氏煥曰：九二陽剛得中，當說之時，以孚信為說者也。己以“孚”信為“說”，人不得而妄說之，所以“吉”也。

"The Collection of Sayings" cites Wang Zongcheng's explanation: Six in the Third is阴柔 and not in the correct position, which is exactly what is meant by not following the right path to please others. Nine in the Second is closely aligned with it, so it seems there should be "regret." However, Nine in the Second is a strong line in the central position, possessing sincere virtue within, so even though it is in the same body as Six in the Third (the original text says "with Two," which is likely a mistake for "Three"), there is no suspicion of losing one's self. This is why its "regret" disappears. Gong Huan says: Nine in the Second is yang and occupies the central position, being in a time of joy, treating sincerity as joy. Since he himself takes "trust" as "joy," others cannot use false means to please him, hence "good fortune."

六三，來兌，凶。 本義 陰柔不中正，為《兌》之主。上無所應，而反來就二陽以求說，“凶”之道也。 程傳 六三陰柔不中正之人，說不以道者也。“來兌”，就之以求說也，比於在下之陽，枉己非道，就以求說，所以“凶”也。之內為來，卜下俱陽而獨之內者，以同體而陰性下也，失道下行也。

The Line Statement says: Six in the Third, turning back to seek pleasure, is dangerous. Zhu Xi in The Original Meaning of the Zhou Changes says: Six in the Third isyin softness and not central or upright, yet it is the main line of the Dui trigram. It has no corresponding line above, but instead turns back to approach the two Yang lines below in order to seek pleasure, which is a dangerous path. Cheng Yi in Yichuan's Commentary on the Changes says: Six in the Third is a person who is阴柔 and not central or upright, seeking pleasure without following the right path. 'Coming to Dui' means approaching to seek favor. It approaches the Yang lines below, humbling itself and not following the right path, thus seeking pleasure in this way, hence 'dangerous'. Moving towards the Inner Trigram is called 'coming'. Since both above and below are Yang lines, yet it goes towards the Inner Trigram (the original text says 'both above and below are Yang', where '卜' is likely a mistake for '上'), this is because they are in the same body and the nature of Yin tends to go downward, which is losing the right path and moving downward.

集說 王氏宗傳曰：六三居兩《兌》之間，一《兌》既盡，一《兌》復來，故曰“來兌”，夫以不正之才，居兩《兌》之間，左右逢迎，惟以容說為事，此小人之失正者，故於兌為“凶”。 案 三居內體，故曰“來”。然非來說於下二陽之謂也，為說之主。志在於說，凡外物之可說者，皆感之而來也。

"The Collection of Commentaries" cites Wang Zongcheng's explanation: Six in the Third is located between two instances of the Trigram Dui (Lake). One Dui has just ended, and another Dui is about to come, hence it is called "coming Dui." With an improper nature, it resides between two Duies, flitting between them, constantly treating flattery and pleasing as the main concern, which is the manner of a petty person losing the right path. Therefore, in the Dui hexagram, it is judged as "auspicious." Li Guangdi comments: Six in the Third is located within the inner trigram, hence it is called "coming." However, this does not mean it comes to flatter the two yang lines below; rather, it is the main line of the trigram of joy, with its heart solely devoted to pleasing. Anything in the external world that can bring joy is attracted to it.

九四，商兌未寧，介疾有喜。 本義 四上承九五之中正，而下比六三之柔邪，故不能決。而商度所說，未能有定，然質本陽剛，故能介然守正，而疾惡柔邪也。如此則“有喜”矣，象占如此，為戒深矣。

The line statement says: Nine in the Fourth, repeatedly weighing who to be close to but unable to find peace, can remain upright and detest evil, like removing a disease, thus there is joy. Zhu Xi's The Original Meaning of the Zhou Changes says: Nine in the Fourth is above the central and upright Nine in the Fifth, and below it is closely attached to the阴柔 and perverse Six in the Third. Therefore, it cannot make a decision and has to repeatedly consider who to be close to, unable to decide. However, its nature is originally yang, so it can remain upright and hold to the right path, and detest the soft and perverse. Thus, there is 'joy'. Its hexagram and judgment are like this, the warning is very profound.

程傳 四上承中正之五，而下比柔邪之三，雖剛陽而處非正。二陰柔陽所說也，故不能決而商度未寧，謂擬議所從而未決，未能有定也。兩間謂之介，分限也。地之界則加田義乃同也，故人有節守謂之介，若介然守正，而疾遠邪惡，則“有喜”也。從五，正也。說三，邪也。四近君之位，若剛介守正，疾遠邪惡，將得君以行道，福慶及物，為“有喜”也。若四者得失未有定，繫所從耳。

Cheng Yi in Yichuan's Commentary on the Changes says: Nine in the Fourth is above connected to the upright and correct Nine in the Fifth, and below closely attached to the flexible and evil Six in the Third. Although it is yang, its position is not correct. Yin and flexibility are what yang delights in, so it cannot make a decision, and thus hesitates and is restless - meaning it is uncertain about whom to follow. Between these two is called 'Jie', meaning a boundary; the boundary of land is written with the 'field' radical as 'Jie', and the meaning is the same. Therefore, when a person holds to integrity and remains steadfast, it is called 'Jie'. If one can remain upright and resolute, detesting and keeping away from evil, then 'there is joy'. Following Nine in the Fifth is correct, while pleasing Six in the Third is wrong. Nine in the Fourth is in a position close to the sovereign. If it can be firm, upright, and resolute, keeping to the right path and detesting and avoiding evil, it will gain the sovereign's trust and promote the great way, bringing blessings to all things, which is 'there is joy'. In the situation of Nine in the Fourth, the outcome is not yet decided, depending entirely on whom it chooses to follow.

集說 楊氏簡曰：九剛四柔，近比六三諛佞之小人，心知其非，而實樂其柔媚，故商度所說，去取交戰於胸中而“未寧”。聖人於是勉之曰，介然疾惡小人則“有喜”。 案 《易》中“疾”字皆與“喜”對，故曰“無妄之疾勿藥有喜”，又曰“損其疾使遄有喜”。以此爻例之，則疾者謂疾病也，喜者謂病去也。四比於三，故曰“介疾”，言介於邪害之間也。若安而溺焉，則其為鴆毒大矣，惟能商度所說而不以可說者為安，則雖“介疾”而“有喜”矣。《論語》曰：君子易事而難說也。說之不以道不說也，其

"The Collected Commentaries" cite Yang Jian's explanation: Nine is a strong line and four is a soft position. It is closely adjacent to six in the third, which represents a flatterer and a dishonest person. Although it knows in its heart that it should not be close to such a person, it is actually fond of the softness and charm, so it repeatedly weighs the object of its affection, and there is a struggle in its mind, hence "not yet at peace." The sage thus encourages it: if it can firmly hate such small people, then it will "have joy." Li Guangdi comments: In the Zhou Changes, the character "ji" (disease) is always contrasted with "xi" (joy). Therefore, in the "Without Delusion" hexagram, the fifth line says, "Without delusion, disease, no medicine, but joy." In the "Loss" hexagram, the first line says, "Reduce the disease, so that it is quickly gone and there is joy." Following this pattern, in this line, "ji" refers to disease, and "xi" refers to the removal of the disease. Since the fourth line is closely connected to the third line, it is said "intermediate disease," meaning it is caught between wrong influences. If it remains in this position and becomes addicted, the harm will be as dangerous as poison. Only by repeatedly weighing the object of its affection and not taking something that can bring joy as a place to rest, can it still "have joy." The Analects says: A gentleman is easy to work with but difficult to please. If one does not use the right way to please him, he will not be pleased. The original text here breaks off, with some missing words below."

九五，孚于剝，有厲。 本義 “剝”，謂陰能剝陽者也。九五陽剛中正，然當說之時而居尊位，密近上六，上六陰柔，為說之王，處說之極，能妄說以剝陽者也。故其占但戒以信於上六則有危也。

The line statement says: "Nine in the Fifth, abandoning trust in the yin that can erode yang, there is danger." Zhu Xi's The Original Meaning of the Zhou Changes says: "Peeling" refers to yin eroding yang. Nine in the Fifth is yang, upright and central, yet in a position of honor, adjacent to Six at the Top. Six at the Top is yin and flexible, being the main yao of joy (the original text says "as the sovereign of joy," where "sovereign" is likely a mistake for "main"), located at the peak of joy, capable of eroding yang through deceptive pleasure. Therefore, the divination statement merely warns that trusting Six at the Top brings danger.

程傳 九五得尊位而處中正，盡說道之善矣。而聖人復設有厲之戒，蓋堯舜之盛，未嘗無戒也。戒所當戒而已，雖聖賢在上，天下未嘗無小人，然不敢肆其惡也。聖人亦說，其能勉而革面也。彼小人者，未嘗不知聖賢之可說也。如四凶處堯朝，隱惡而順命是也。聖人非不知其終惡也，取其畏罪而強仁耳。五若誠心信小人之假善為實善，而不知其包藏，則危道也。小人者備之不至，則害於善，聖人為戒之意深矣。“剝”者，消陽之名，陰消陽者也。蓋指上六，故“孚于剝”則危也。以五在說之時而密比於上六，故為之戒。雖舜之聖，且畏“巧言令色”，安得不戒也。說之惑人，易入而可懼也如此。

Cheng Yi in Yichuan's Commentary on the Changes says: The Nine in the Fifth occupies a noble position and is in the central and upright place, thus achieving the perfection of the way of joy. Yet the sage still sets a warning of 'danger'. This is because even in the most prosperous times like those of Yao and Shun, there were still warnings, but they were only given where necessary. Although there are sages in power, there are still small people in the world, but they dare not act wickedly openly. The sage would be pleased, pleased that they can at least try to change their outward appearance. These small people are not unaware that sages can be pleased, for example, the four villains who were in Yao's court, hiding their evil intentions while appearing to obey orders, just like that. The sage is not unaware that they are ultimately evil, but only takes advantage of their fear of punishment and their forced performance of benevolence. If the Nine in the Fifth sincerely believes that the pretended goodness of small people is real goodness and does not know what is in their hearts, then this is a dangerous approach. If the sage is not vigilant against small people, it will harm the virtuous; the purpose of this warning is profound. 'Peeling' refers to the erosion of yang, meaning the erosion of yang by yin. Here it refers precisely to the Upper Sixth. Therefore, 'trust in peeling' is dangerous. Since the Nine in the Fifth is in a time of joy and is closely connected with the Upper Sixth, a warning is set for him. Even a sage like Shun still feared 'flattering words and a pleasing appearance', how could one not be cautious? The joy of people can easily be deceived and is something to fear, to such an extent.

集說 王氏弼曰：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。 楊氏簡曰：九五親信上六柔媚不正之小人，故曰“孚于剝”。《剝》之為卦，小人剝君子，又剝喪其國家，故謂小人為剝。信小人，危厲之道也。 胡氏炳文曰：說之感人，最為可懼，感之者將以剝之也。況為君者，易狃於所說，故雖聖人且畏“巧言令色”，況凡為君子者乎！

"The Collection of Sayings" cites Wang Bi's explanation: Nine in the Fifth and Six at the Top are closely related and mutually agreeable, yet they occupy a position of honor and correctness, but do not trust and delight in the yang masculine, instead they trust and delight in the yin feminine. This is the meaning of "faithful in the time of decay." The term "decay" signifies the growing power of the petty person. Yang Jian says: Nine in the Fifth is close and trusts Six at the Top, this petty and debased person, hence "faithful in the time of decay." The hexagram "Decay" discusses how petty persons erode the virtuous and also cause the loss of the state, hence petty persons are called "decay." Trusting petty persons is a dangerous path. Hu Bingwen says: The joy of others can be very infectious, and those who come to influence you are aiming to erode you. Moreover, as a ruler, it is easy to become immersed in what he likes. Therefore, even sages fear "charming words and a pleasant appearance," let alone ordinary virtuous persons!

錢氏一本曰：《兌》五說體，與《履》五健體不同，《履》五健，恐其和之難，危在夬，《兌》五說，不覺其人之易，危在孚，故皆“有厲”之象。 案 《易》中凡言“厲”者，皆兼內外而言，蓋事可危而吾危之也。《履》五爻及此爻，皆以剛中正居尊位，而有厲辭。夫子又皆以位正當釋之，是其危也。以剛中正故能危也。《兌》卦有危懼之義，而九五居尊，所謂“履帝位而不疚”者，故能因《夬》、《履》而常危。《兌》有說義，九五居尊，又比上六，故亦因“孚于剝”而心有危也。 此“有厲”與《夬》“有厲”正同，皆以九五比近上六，所謂其危乃光者也。

"Ji Shuo" cites Qian Yiben's view: The "Dui" hexagram's "Nine in the Fifth" is in the joyful structure, differing from the "Lv" hexagram's "Nine in the Fifth" which is in the strong and active structure. In the "Lv" hexagram, "Nine in the Fifth" is strong and active, fearing the difficulty of harmony, and the danger lies in "Gua" (excessive decisiveness). In the "Dui" hexagram, "Nine in the Fifth" is joyful, failing to notice the ease with which others approach, and the danger lies in "Fu" (easy trust). Therefore, both instances have the image of "having danger." Li Guangdi comments: In the "Zhou Yi," whenever "Lai" (danger) is mentioned, it refers to both internal and external aspects, meaning that the matter itself has potential danger, and I myself am aware of caution. Both "Nine in the Fifth" of the "Lv" hexagram and this line are yang strong and upright, occupying a noble position, yet both use the term "having danger." Confucius explains both with "appropriate position," indicating that this sense of danger and caution arises precisely because of being strong, active, upright, and in a noble position. The "Dui" hexagram inherently carries a sense of danger and caution, and "Nine in the Fifth" being in a noble position is the person described in the "Lv" hexagram as "walking the imperial position without guilt." Therefore, it can maintain constant caution based on the meanings of "Gua" and "Lv." The "Dui" hexagram has the meaning of joy, and "Nine in the Fifth" being in a noble position and close to "Six at the Top," it also feels danger due to "trust in decline." The "having danger" here is the same as in the "Gua" hexagram's "having danger," both because "Nine in the Fifth" is adjacent to "Six at the Top," which is the meaning of "its danger brings brightness" mentioned in the "Commentary on the Judgment" of the "Gua" hexagram, meaning that knowing danger and caution leads to the way being bright.

上六，引兌。 本義 上六成說之主，以陰居說之極，引下二陽相與為說，而不能必其從也。故九五當戒，而此爻不言其吉凶。 程傳 他卦至極則變，兌為說，極則愈說。上六成說之主，居說之極，說不知已者也。故說既極矣，又引而長之，然而不至悔咎何也？曰：方言其說不知已，未見其所說善惡也。又，下乘九五之中正，無所施其邪說，六三則承乘皆非正，是以有凶。

The line statement says: "Upper Sixth, drawing others to share in joy." Zhu Xi in The Original Meaning of the Zhou Changes explains that Upper Sixth is the main line that brings about joy. It is a yin line occupying the top position of joy, drawing the two lower yang lines to share in its joy, but cannot guarantee that they will definitely follow. Therefore, a warning is given at Nine in the Fifth, but this line does not mention fortune or misfortune. Cheng Yi in Yichuan's Commentary on the Changes says: In other hexagrams, when something reaches its extreme, it changes. But兑 (Dui) represents joy, and when it reaches its extreme, it becomes even more joyful. Upper Sixth is the main line that brings about joy, located at the top of joy, representing joy without restraint. Therefore, when joy has already reached its extreme, it still draws it out further; yet there is no regret or blame, why is that? The answer is: here it only indicates that joy is without restraint, and it is still not clear whether the object of joy is good or evil. Moreover, the line below it is the upright and correct Nine in the Fifth, so it has nowhere to display its perverse way of seeking pleasure; whereas Six in the Third is neither in the correct position nor does it properly connect, hence there is misfortune.

集說 劉氏牧曰：執德不固，見誘則從，故稱“引兌”。 毛氏璞曰：所以為兌者，三與上也。三為內卦，故曰“來”，上為外卦，放曰“引”。 案 三與上，皆以陰柔為說主。“來兌”者，物感我而來，《孟子》所謂蔽於物，《樂記》所謂感於物而動者也。“引兌”者，物引我而去，《孟子》所謂物交物則引之而已矣，

"The Collection of Sayings" cites Liu Mu's explanation: holding onto virtue is not firm, and once encountering temptation, one follows along, hence it is called "leading the trigram of Joy." Mao Pu says: what makes this trigram become the trigram of Joy is the sixth line in the third position and the sixth line at the top. The sixth line in the third position belongs to the inner trigram, hence it is said "coming"; the sixth line at the top belongs to the outer trigram, hence it is said "leading" (the original text says "release is called leading," and "release" should be a mistake for "hence"). Li Guangdi comments: the sixth line in the third position and the sixth line at the top both use yin and flexibility as the main lines of joy. What is called "coming Joy" is when external things move me and flow toward me, which is what Mencius refers to as being obscured by external things, and what the "Book of Rites · Music Record" refers to as "being moved by things and acting accordingly"; what is called "leading Joy" is when external things pull me and cause me to leave, which is what Mencius refers to as "things interacting with things, then they lead each other." The original text stops here, and there is missing text below.

總論 龔氏煥曰：兌本以說之見乎外而得名，然六爻之義，皆不取說之徇乎外者，只之所說，苟能不徇乎外，則其見於外者，斯得其正而吉矣。 蔣氏悌生曰：當說之時，剛則有節，柔則無度，故此卦初二及四五四爻，皆以剛陽而得吉。三上二爻，皆以陰柔而致凶。

"The General Discussion" cites Gongs Huan's statement:兑 is originally named because joy is expressed externally, but the meaning of the six lines does not take the kind of joy that is merely submissive to external things; if one's own joy does not submit to external influences, then the joy that is revealed externally is proper and auspicious (the phrase "only what is said" in the original text may be missing some characters). Jiang TiSheng says: When joy is appropriate, the strong can be restrained, while the weak cannot maintain balance, so the four lines, initial nine, nine in the second, nine in the fourth, and nine in the fifth, are all auspicious because they are yang and strong; the two lines, six in the third and six at the top, are both inauspicious because they are yin and weak.

渙.巽上.坎下程傳 《渙序卦》：“兌者，說也，說而後散之，故受之以《渙》。”說則舒散也，人之氣，憂則結聚，說則舒散，故說有散義，《渙》所以繼《兌》也，為卦巽上坎下，風行於水上，水遇風則渙散，所以為渙也。

The hexagram "Huan" is indicated by the diagram annotation "Xun above, Kan below," meaning the upper trigram is Xun (Wind) and the lower trigram is Kan (Water). Cheng Yi in his commentary "Yichuan's Commentary on the Changes" explains that the "Sequence of Hexagrams" explains why the hexagram Huan follows Dui. He says, "Dui represents joy, and after joy comes dispersion, hence the hexagram Huan follows Dui." When people are joyful, they become relaxed and loose. The qi in the human body becomes blocked and condensed when one is distressed, but becomes dispersed and relaxed when one is joyful. Therefore, "joy" contains the meaning of "dispersion," and the hexagram Huan follows Dui. In terms of the structure of the hexagram, Xun is above and Kan is below. Wind moves across the surface of water, and water meets the wind and disperses, hence it is called Huan.

渙，亨，王假有廟，利涉大川，利貞。 本義 “渙”，散也，為卦下坎上巽，風行水上，離披解散之象，故為《渙》。其變則本自《漸》卦九來居二而得中，六往居三，得九之位，而上同於四，故其占可“亨”。 又以祖考之精神既散，故王者當至於廟以聚之，又以巽木坎水，舟楫之象，故“利涉大川”。其曰“利貞”，則占者之深戒也。

The hexagram statement says: The hexagram "Huan" is smooth and unimpeded; the king personally attends the ancestral temple to gather the spirits of the ancestors, it is favorable to cross a great river, and it is favorable to maintain sincerity. Zhu Xi's "The Original Meaning of the Zhou Changes" says: "Huan" means dispersion. In terms of the structure of the hexagram, it is lower Kan (water) and upper Xun (wind), with wind moving upon the water, which presents an image of water waves dispersing and spreading out, hence the name "Huan." In terms of "hexagram transformation," it originally comes from the hexagram "Jian": The nine three of "Jian" moves to the second position and attains the center, while the six two moves to the third position, occupying the original position of the nine, and also connects upward with the nine four, thus its judgment can be "smooth and unimpeded." Moreover, since the spirits of the ancestors have already dispersed, the king should personally go to the ancestral temple to gather them. Also, since Xun represents wood and Kan represents water, they form the image of a boat, hence "favorable to crossing a great river." As for "favorable to maintaining sincerity," this is a deep warning for the person consulting the oracle.

程傳 “渙”，離散也。人之離散由乎中，人心離則散矣。治乎散亦本於中，能收拾人心，則散可聚也。故卦之義皆主於中，“利貞”，合渙散之道，在乎正固也。 案 《渙》與《萃》對。“假廟者”，所以聚鬼神之既散也。涉川者，所以聚人力之不齊也。蓋盡誠以感格，則幽明無有不應。秦越而共舟，則心力無有不同。此二者，渙而求聚之大端也。然不以正行之，則必有黷神犯難之事，故曰“利貞”。

Cheng Yi's Yichuan Commentary on the Changes says: "Huan" refers to dispersion. The root of human dispersion lies in the mind; once the mind turns away, dispersion occurs. To govern dispersion, one must start from the mind. If one can gather the people's hearts, even those who have dispersed can be reunited. Therefore, the meaning of this hexagram is centered on "zhong" (the center). The statement "li zhen" refers to the method of gathering dispersion, which lies in maintaining correctness and firmness. Li Guangdi comments: The Huan hexagram is opposite to the Cui hexagram. "Jia miao" is for gathering scattered ghosts and spirits, while "she chuan" is for gathering disorganized human strength. By exerting sincere effort to connect, there is no response that will not be obtained, whether in the unseen or the human world. Qin people and Yue people are originally unrelated, but if they share the same boat, their hearts will not be inconsistent. These two matters are exactly the key to seeking unity from dispersion. However, if one does not follow the right path, one will inevitably cause sacrilege and reckless danger. Therefore, it is said "li zhen."

初六，用拯馬壯，吉。 本義 居卦之初，《渙》之始也。始《渙》而拯之，為力既易，又有壯馬，其古可知。初六非有濟渙之才，但能順乎九二，故其象占如此。

The line statement says: "Initial Six, using a strong horse to rescue, is auspicious." Zhu Xi's "The Original Meaning of the Zhou Changes" states: "Initial Six is at the beginning of the entire hexagram, representing the initial stage of the hexagram of Dispersing. At the beginning of dispersing, taking action to rescue is easy, and there is a strong horse to rely on; its auspiciousness is evident (the original text says 'its ancientness is known,' where 'ancient' is a mistake for 'auspicious'). Initial Six itself does not possess the ability to rescue dispersing; it can only follow Nine Two, so its hexagram and judgment are as such."

程傳 六居卦之初，渙之始也，始渙而拯之，又得馬壯，所以吉也，六爻獨初不云渙者，離散之勢，辨之宜早，方始而拯之，則不至於渙也，為教深矣。“馬”，人之所託也。托於壯馬，故能拯渙。“馬”，謂二也。二有剛中之才，初陰柔順，兩皆無應，無應則親比相求，初之柔順，而托於剛中之才以拯其渙。如得壯馬以致遠，必有濟矣，故“吉”也。渙拯於始，為力則易，時之順也。

Cheng Yi's Yichuan Commentary on the Changes says: The line Six at the Beginning is at the beginning of the whole hexagram, representing the start of dispersion. When dispersion begins, if one acts to correct it and has a strong horse, it is auspicious. Among the six lines, only the line Six at the Beginning does not mention the word "dispersion." This is because the trend of dispersion should be recognized early. If one acts to correct it at the very beginning, it will not lead to actual dispersion. The teaching here is profound. "Horse" refers to something people rely on; by relying on a strong horse, one can correct dispersion. "Horse" refers to Nine in the Second. Nine in the Second has the virtue of strong yang in the center. Six at the Beginning is yin and flexible, and both do not have a corresponding line. Without a corresponding line, they are close to each other and seek support. Six at the Beginning is flexible and relies on the strong and central talent of Nine in the Second to correct dispersion, just like having a strong horse to travel far, which will surely lead to success, hence "auspicious." Correcting dispersion at the beginning requires less effort and is in harmony with the right timing.

集說 王氏宗傳曰：居《渙》散之初，則時未至於渙也。當此之時，順此之勢而亟救之，則用拯之道得矣，故必馬壯而後“言”。 胡氏炳文曰：五爻皆言“渙”，初獨不言者，救之尚早，可不至於渙也。

"The Collection of Sayings" cites Wang Zongcheng's commentary: At the beginning of the dispersal in the hexagram "Huan," the situation has not yet truly reached the point of dispersal. At this moment, following the trend and acting quickly to prevent further dispersal, the method of "rescue" is appropriate, so it is necessary to have a strong horse before speaking of this (the character "yan" in "erhuan" is suspected to be a mistake). Hu Bingwen says: All five lines speak of "Huan," but the line Six at the Beginning does not, because the rescue is still early enough to prevent dispersal.

九二，渙奔其機，悔亡。 程傳 諸爻皆云“渙”，謂渙之時也。在渙離之時，而處險中，其有“悔”可知。 若能奔就所安，則得”悔亡”也。“機”者，俯憑以為安者也。俯，就下也。“奔”，急往也。二與初雖非正應，而當渙離之時兩皆無與。以陰陽親比相求，則相賴者也。故二目初為“機”，初謂二為“馬”。二急就於初以為安，則能“亡”其“悔”矣。初雖《坎》體，而不在陰中也。或疑初之柔微何足賴，蓋渙之時，合力為勝。先儒皆以五為機，非也。方渙離之時，二陽豈能同也。若能同，則成濟渙之功當大，豈止“悔亡”而已。機謂俯就也。

The line statement says: Nine in the second position, in the state of dispersion, rushes toward a stable table, and regret disappears. (The original text does not include a section titled "Ben Yi" for this line.) Cheng Yi's "Yichuan Commentary on the Changes" says: Each line speaks of "Huan," referring to the situation of dispersion. When one is in a time of dispersion and fragmentation, and also in a dangerous situation, it is natural to have regret. If one can rush toward a place where one can find security, then "regret disappears." "Ji" refers to something one leans upon to seek stability; "fu" means to approach a lower position, and "ben" means to rush urgently. Although Nine in the second position and Six at the beginning are not in a proper mutual relationship, during the time of dispersion and fragmentation, neither has a corresponding partner. By relying on each other through the affinity of yin and yang, they can depend on one another. Therefore, Nine in the second position regards Six at the beginning as "ji," and Six at the beginning refers to Nine in the second position as "ma." Nine in the second position urgently approaches Six at the beginning to seek stability, thus eliminating its regret. Although Six at the beginning belongs to the structure of Kan (Water), it is not in the realm of yin. Some people doubt that Six at the beginning is weak and insignificant, and thus not worth relying on; but during a time of dispersion, unity is essential for success. Earlier scholars regarded Nine in the fifth position as "ji," which is incorrect: during the time of dispersion and fragmentation, how could two yang lines be able to connect? If they truly could connect, then the achievement of restoring order would be great, not merely the elimination of regret. "Ji" refers to the act of bowing down and approaching.

集說 郭氏雍曰：九二之剛，自外來而得中，得去危就安之義，故有“奔其機”之象。唯得中就安，故《彖傳》所以言不窮也。 《朱子語類》云：九二“渙奔其機”，以人事言之，是來就安處。 案 聚渙者，先固其本，以剛中居內，固本之象也。“機”者，所以憑而坐也，有所憑依而安居，然後可以動而不窮矣。

The "Ji Shuo" cites Guo Yong's view: the yang strength of Nine Two comes from outside and occupies the central position, implying leaving danger and moving toward security, hence the image of "running to the support." Because it is in the center and moving toward security, the Commentary on the Judgment says it "does not reach a dead end." The "Zhu Zi Yu Lian" records that "Huan Ben Qi Ji" refers to arriving at a secure place in human affairs. Li Guangdi comments: gathering those who are scattered, one must first stabilize one's foundation; having yang strength in the center within the inner trigram is the image of stabilizing the foundation. "Ji" refers to something one can rely on to sit, having a place to rely on and settle down, then one can act without falling into destitution.

六三，渙其躬，無悔。 本義 陰柔而不中正，有私於己之象也，然居得陽位，志在濟時，能散其私，以得“無悔”。故其占如此。大率此上四爻，皆因渙以濟渙者也。 程傳 三在渙時，獨有應與，無渙散之悔也。然以陰柔之質，不中正之才，上居無位之地。豈能拯時之渙而及人也。止於其身可以“無悔”而已。上加渙字，在渙之時，躬無渙之悔也。

The Line Statement says: Six in the Third, dispels one's own private thoughts, and there is no regret. Zhu Xi's The Original Meaning of the Zhou Changes says: Six in the Third isyin softness and not in the center or correct position, indicating the image of self-interest; however, it is in a yang position, with the intention to help the situation, thus able to dispel its own private thoughts, hence 'no regret,' so the judgment is like this. Generally, from this line upwards to the Fourth Line, they are all using dispersion to cure dispersion. Cheng Yi's Yichuan's Commentary on the Changes says: Six in the Third is in the time of dispersion, yet it alone has a corresponding line, without regret from dispersion. However, with its nature of beingyin softness, and not in the center or correct position, and being in the position above without rank, how can it cure the dispersion of the time and benefit others? It can only achieve 'no regret' for itself. The Line Statement adds the character '涣' to '其躬,' meaning that in the time of dispersion, one's own self is not dispersed and thus has no regret.

集說 王氏申子曰：自此以上四爻，皆因渙以拯渙者，謂渙其所當渙，則不當渙者聚矣。 案 《易》中六三應上九，少有吉義，唯當渙時，則有應於上者，忘身徇上之象也。 《蹇》之二曰“王臣蹇蹇，匪躬之故”，亦以當蹇難之時，而與五相應，此爻之義同之。

"The Collected Commentaries" cite Wang Shenzi's explanation: from this line upwards, the four lines are all about using dispersion to remedy dispersion, meaning that what should be dispersed is dispersed, so what should not be dispersed naturally gathers. Li Guangdi comments: In The Zhou Changes, the line six in the third and nine at the top are usually not auspicious, but in the case of dispersion, when they correspond with nine at the top, they show an image of forgetting oneself and serving those above. The line six in the second of the "Jian" hexagram says "The king's minister toils diligently, not for his own sake," which is also because during a time of difficulty, it corresponds with nine in the fifth. The meaning of this line is the same as that one.

六四，渙其群，元吉。渙其丘，匪夷所思。 本義 居陰得正，上承九五，當濟渙之任者也。下無應與，為能散其朋黨之象。占者如是，則大善而“吉”。又言能散其小群以成大群，使所散者聚而若丘，則非常人思慮之所及也。

The line statement says: Six in the Fourth, dispersing private groups, brings great auspiciousness; after dispersing, they reassemble into a large group like a hill, which is beyond the contemplation of ordinary people. Zhu Xi's The Original Meaning of the Zhou Changes says: Six in the Fourth, with a yao of yin in a yin position and in the correct place, connects upward to Nine in the Fifth, taking on the responsibility of rectifying the scattered. It has no corresponding yao below, showing the image of dispersing its own private group. If the person consulting the oracle can do this, it is greatly beneficial and 'auspicious'. The line statement also says it can disperse small private groups and achieve large public groups, causing the dispersed to gather again like a hill, which is beyond the reach of ordinary people's thoughts.

程傳 《渙》四五二爻義相須，故通言之，《彖》故曰“上同”也。四巽順而正，居大臣之位。五剛中而正，居君位，君臣合力，剛柔相濟，以拯天下之渙者也。方渙散之時，用剛則不能使之懷附，用柔則不足為之依歸。四以巽順之正道，輔剛中正之君，君臣同功，所以能濟渙也，天下渙散而能使之群聚，可謂大善之“吉”也。“渙有丘”，“匪夷所思”，讚美之辭也。“丘”，聚之大也。方渙散而能致其大聚，其功甚大，其事甚難，其用至妙。“夷”，平常也。非平常之見所能思及也，非賢智孰能如是。

Cheng Yi in Yichuan's Commentary on the Changes says that the meaning of the sixth line in the fourth position and the ninth line in the fifth position of the Hexagram of Dispersal must be considered together, hence the Commentary on the Judgment says "upper harmony." The sixth line in the fourth position is humble and compliant, and is in the correct position; it is in the position of a minister. The ninth line in the fifth position is yang and strong, and is in the correct position; it is in the position of the sovereign. The sovereign and minister work together, with the strong and the yielding complementing each other, to remedy the dispersal of the world. When dispersal is present, using only strength is insufficient to bring people to follow, and using only gentleness is insufficient to give people a place to rely on. The sixth line in the fourth position supports the just and strong sovereign with the path of humility and compliance, and the sovereign and minister achieve the same merit, thus being able to remedy dispersal. When the world is already dispersed and it can be made to reunite again, this is called great good fortune. "Dispersal with a hill" and "not something ordinary people can think of" are commendations. "Hill" means a great accumulation. When dispersal is present and one can bring about such a great gathering, the merit is great, the task is difficult, and the effect is extremely subtle. "Ordinary" refers to common people; it is not something ordinary people can think of; it is not something that ordinary people can think of, and it is not something that the wise and enlightened can achieve unless they do so.

《朱子語類》云：老蘇云，《渙》之六四曰“渙其群，元吉”，夫群者聖人之所欲渙以混一天下者也。此說雖《程傳》有所不及，如《程傳》之說則是群其渙，非渙其群也。 蓋當人心渙散之時，各相朋黨，不能混一。惟六四能渙小人之私群，成天下之公道，此所以“元吉”也。 陳氏琛曰：天下之所以渙者，多由人心叛上而各締其私也。私黨既散，則公道大行。 而勢合於一，如丘陵之高矣，所謂散小群以成大群也。然此必才識之高邁者乃能之，非常人思慮所及也。

Master Zhu Xi's "Collected Sayings" records that Old Su (Su Xun) said that the line six in the fourth of the "Huan" hexagram, which says "Huan qi qun, yuan ji," refers to "qun" as the very thing that the sage wishes to disperse, so that the world may be unified. This interpretation is not found in the "Cheng Transmission." According to the "Cheng Transmission," it would be "qun qi huan" (gathering the scattered into a group), rather than "huan qi qun" (dispersing the group). When human hearts are scattered, people form factions and cannot be unified. Only the line six in the fourth can disperse the private factions of petty men, thus achieving universal justice, which is why it is "yuan ji." Chen Chen said: the reason the world is scattered is mostly because people's hearts turn away from the sovereign and form private factions. When these private factions are dispersed, justice prevails and the situation becomes unified, like hills that are high and great. This is what is meant by dispersing small groups to achieve a great group. However, this must be done by someone of exceptional talent and insight, something beyond the capacity of ordinary people.

案 孔安國書序云，“丘”，聚也。則丘字即訓聚。“渙有丘，匪夷所思”，語氣蓋云，常人徒知散之為散，不知散之為聚也，散中有聚豈常人思慮之所及乎。世有合群黨以為自固之術者，然徒以私相結，以勢相附耳，非真聚也。及其散也，相背相傾，乃甚於不聚者矣。惟無私者，公道足以服人。惟無邪者，正理可以動眾。此所謂散中之聚，人臣體國者之所當知也。

Li Guangdi commented: Kong Anguo's "Preface to the Book of Documents" says "qiu" means gathering, showing that the character "qiu" is interpreted as gathering. "Huan you qiu, fei yi suo si" suggests that the tone is roughly saying: ordinary people only know that dispersion is dispersion, but they do not realize that dispersion is actually for gathering; gathering is contained within dispersion, which is beyond the thoughts of ordinary people. In the world, there are those who rely on gathering factions to consolidate their positions, but that is merely private collusion and reliance on power, not true gathering. When it comes to dispersion, they turn against each other, compete and undermine one another, which is even worse than never having gathered. Only those without private interests can have fairness sufficient to win people over; only those without evil thoughts can have righteousness capable of moving the masses. This is what is meant by gathering within dispersion. A minister who keeps the country in mind should understand this principle.

九五，渙汗其大號，渙王居，無咎。 本義 陽剛中正，以居尊位，當渙之時，能散其號令，與其居積，則可以濟渙而“無咎”矣。故其象占如此。九五《巽》體，有號令之象。“汗”，謂如汗之出而不反也。“渙王居”如陸贄所謂散小儲而成大儲之意。

The line statement says: Nine in the Fifth, like sweating out to dispel his great decree, dispersing the private reserves accumulated by the sovereign, there will be no fault. Zhu Xi's The Original Meaning of the Zhou Changes says: Nine in the Fifth is yang and strong, upright and in the position of honor, at the time of dispersion, able to spread his decree and disperse his stored resources, thus curing the dispersion and 'without blame,' so its image and divination are thus. Nine in the Fifth is in the structure of Xun, indicating the image of issuing decrees. 'Sweating' means that once the sweat is expelled, it is no longer retrieved. 'Dispersing the sovereign's dwelling' is like what Lu Zhi of the Tang dynasty said, dispersing small savings to achieve greater savings.

程傳 五與四君臣合德，以剛中正巽順之道治渙，得其道矣。惟在浹洽於人心，則順從也。當使號令洽於民心，如人身之汗，浹於四體，則信服而從矣。如是則可以濟天下之渙，居王位為稱而“無咎”。“大號”，大政令也。謂新民之大命，救渙之大政。再云“渙”者，上謂渙之時，下謂處渙如是則“無咎”也。在四已言“元吉”，五惟言稱其位也。《渙》之四五通言者，《渙》以離散為害，拯之使合也。非君臣同功合力，其能濟乎，爻義相須，時之宜也。

Cheng Yi's Yichuan Commentary on the Changes says: Nine in the Fifth and Six in the Fourth, as sovereign and minister, share the same virtue, using the method of yang strength being upright and moderate, and being humble and compliant to govern the scattered, which is considered proper. The key lies in making the policies permeate the people's hearts, so that the people will be obedient. The commands should permeate the people's hearts like sweat penetrating the limbs of the body, so that people will be convinced and follow. In this way, the scattered state of the world can be healed, and the sovereign will be considered competent and thus 'without blame'. 'Great proclamation' refers to major policies, meaning the great commands to reform the people and save the scattered state. The line statement mentions 'huan' twice: the first refers to the scattered situation, and the second refers to being able to do so in the time of scattering and thus 'without blame'. Six in the Fourth has already mentioned 'original good fortune', but Nine in the Fifth only says that it is worthy of this position. The combination of Six in the Fourth and Nine in the Fifth in the Huan hexagram is because the Huan hexagram takes scattering as a calamity, and aims to save it and bring it back together; without the joint effort of sovereign and minister, how could it be achieved? The meanings of these two lines must complement each other, which is determined by the situation.

集說 胡氏瑗曰：“汗”者膚腠之所出，出則宣人之壅滯。愈人之疾，猶上有教令，釋天下各難，使天下各得其所者。九五居至尊之位，為渙散之主。居得其正，履得其中，能出其號令，布其德澤，宣天下壅滯，發天下堙鬱，使天下之人，皆信於上。咸有所歸，所以居位而無悔咎。

"The Collection of Sayings" cites Hu Yuan's explanation: "Sweating" is the process by which heat is expelled from the body's skin and muscles, thereby clearing blockages within the body and curing diseases. This is analogous to a ruler issuing decrees that remove all troubles throughout the land, enabling everyone to find their proper place. The Nine in the Fifth occupies the highest position, taking charge of healing those who are scattered and disunited. Sitting in the proper position and acting in the middle way, he can issue his commands and bestow his virtues, clearing blockages throughout the land and relieving the grievances of the people. Thus, those who hold this position do not have regret or blame.

《朱子語類》云：聖人就人身上說一汗字為象，不為無意。蓋人君之號令當出乎人君之中心，由中而外，由近而遠，雖至幽至遠之處無不被而及之。亦猶人身之汗，出乎中而浹於四體也。 俞氏琰曰：散人之疾，而使之愈者，汗也。散天下之難而使之愈者，號令也。“王居”，謂王者所居之位。 何氏楷曰：王者以天下為一身，欲渙周身之汗，其必有大號以與天下更始而後可。

The "Classical Sayings of Master Zhu" records: The sage took the character "sweat" from the human body as a symbol, and this was not without purpose. The commands of the sovereign should come from his own heart, proceeding from within outward, from near to far, so that even the most remote places are covered and benefited. This is just like the sweat of the human body, which originates from the center and moistens the limbs. Yu Yan said: The thing that dispels a person's illness and brings him to recovery is sweat; the thing that dispels the difficulties of the world and brings the world to recovery is the decree. "Wang Ju" refers to the position of the sovereign. He Kai said: The sovereign regards the world as his own body. If he wishes to dispel the sweat throughout his body, he must necessarily issue a great decree, and together with the people, renew and transform the old to make the new, only then can it be achieved.

案 凡《易》中“號”字皆當作平聲，為呼號之號。在常人則是哀痛迫切，寫情輸心也。在工者則是至誠懇惻，發號施令也。“渙王居”渙字，當一讀，言其大號也。如渙汗然，足以通上下之壅塞，回周身之元氣，則雖當渙之時，而以王者居之，必得“無咎”矣。

Li Guangdi remarked: In the Zhou Changes, every instance of the character 「号」 should be read in a level tone, meaning the call or cry. In the case of ordinary people, it refers to expressing grief and urgency, pouring out one's feelings, and confiding one's thoughts; in the case of the sovereign (the original text says 「在工者」, but 「工」 is likely a mistake for 「王」), it refers to issuing commands with the utmost sincerity and earnestness. The character 「涣」 in the phrase 「涣王居」 should be read separately from the preceding sentence, referring to a major decree. It is like perspiration, capable of removing blockages above and below, restoring vital energy throughout the body. Thus, even in a time of dispersion, when the sovereign is in his position, there will certainly be 「no blame」.

上九，渙其血去，逖出，無咎。 本義 上九以陽居《渙》極，能出乎渙，故其象占如此。“血”，謂傷害。“逖”，當作惕，與《小畜》六四同。言“渙其血”則“去”，渙其惕則出也。

The Line Statement says: "Upper Nine, dispel the harm he has received and depart, leaving far behind, without error." Zhu Xi's The Original Meaning of the Zhou Changes says: "Upper Nine, with a Yang line at the top of the Hexagram of Dispersing, is able to escape from dispersing, hence its hexagram and judgment are as such." "Blood" refers to harm; "逖" should be read as "惕," following the usage in the Sixth Line of Xiao Xu. It means that by dispelling his "blood," he can "go away," and by dispelling his "caution," he can "emerge."

程傳 《渙》之諸爻，皆無繫應。亦渙離之象，惟上應於三。三居險陷之極，上若下從於彼，則不能出於渙也。險有傷害畏懼之象，故云血惕。然九以陽剛處渙之外，有出渙之象。又居《巽》之極，為能巽順乎事理，故云若能使其血去，其惕出，則“無咎”也。其者，所有也。渙之時，以能合為功，獨九居《渙》之極，有繫而臨險，故以能出渙遠害為善也。

Cheng Yi in Yichuan's Commentary on the Changes says: The hexagram of Huan has no yao that correspond to each other, which is the image of dispersion and separation; only the upper ninth line corresponds with the sixth line in the third position. The sixth line in the third position is at the top of a dangerous situation. If the upper ninth line follows it downward, it cannot escape from dispersion. Danger contains the image of harm and fear, hence the words "blood" and "fear." However, the upper ninth line, being a yang line, is outside the dispersion, which is the image of escaping from dispersion; it is also at the top of Xun, indicating the ability to follow the right course with humility and compliance. Therefore, if its blood can be removed and its fear can be dispelled, it will have no blame. "Its" means "all." In times of dispersion, the merit lies in gathering together; only the upper ninth line is at the top of Huan, being closely connected yet close to danger, so it is good to be able to escape dispersion and avoid harm.

集說 王氏弼曰：“逖”，遠也。最遠於害，不近侵克，散其憂傷，遠出者也。散患於遠害之地，誰將咎之哉！ 朱氏震曰：“逖”，遠也。“去逖出”，一本作“去惕出”。然象曰遠害，當以“逖”矣。 王氏申子曰：以諸爻文法律之，“渙其血”，句也。渙其所傷而免於難。 俞氏琰曰：當依爻傳作“渙其血”，上居《渙》終，去坎甚遠，而無傷害，故其象為“渙其血”，其占曰“無咎”。 錢氏一本曰：去不復來，逖不復近，出不復入。其於坎血，遠而又遠，何咎之有。

"The Collection of Sayings" cites Wang Bi's explanation: "Tì" means distant. The top line (Upper Nine) is farthest from calamity, not close to invasion or attack, disperses its own sorrow and departs far away. If calamity is dispersed to a distant place, who would blame him? Zhu Zhen says: "Tì" means distant. "Going away from Tì" in another version is "going away from惕 (fear)" but since the Image Commentary says "far from harm," we should follow the character "Tì." Wang Shenzi says: judging by the style of the lines, "Huan its blood" forms a complete sentence, meaning dispersing the injuries he has suffered and escaping from calamity. Yu Yan says: we should interpret "Huan its blood" according to the Image Commentary. The Upper Nine is at the end of the hexagram "Huan," far from the Kan element, thus having no harm, so its image is "Huan its blood," and its divination is "no blame." Qian Yiben says: once gone, it does not return; once far, it does not approach; once out, it does not enter. He is far from the blood disaster of the Kan element, how could there be any blame?"

案 《萃》以聚為義，故至卦終而猶齎諮涕洟以求萃者，天命之正，人心之安也，《渙》以離為義，故至卦終而遂遠害，離去以避咎者，亦樂天之智，安土之仁也。古之君子，不潔身以亂倫，亦不濡首以蹈禍，各惟其時而已矣。

Li Guangdi remarked: The hexagram "Cui" takes gathering as its meaning, so even at the last line of the hexagram, it still laments and weeps, seeking people to gather together; this is where the heavenly mandate lies and where the human heart finds its proper place. The hexagram "Huan" takes dispersion as its meaning, so at the last line of the hexagram, it moves away from calamity and withdraws to avoid misfortune; this is also the wisdom of rejoicing in heaven's mandate and knowing one's destiny, as mentioned in the Great Treatise, and the virtue of loving one's native land and being sincere in kindness. The ancients' gentlemen did not disturb human relations for the sake of self-preservation, nor did they plunge into misfortune through indulgence; instead, they each followed the circumstances in which they found themselves.

節.坎上.兌下程傳 《節序卦》：“渙者離也，物不可以終離，故受之以《節》。”物既離散，則當節止之，《節》所以次《渙》也，為卦澤上有水，澤之容有限，澤上置水，滿則不容，為有節之象，故為《節》。

"The hexagram 'Jie' is indicated by the diagram 'Kan above, Dui below,' meaning the upper trigram is Kan (Water) and the lower trigram is Dui (Lake). Cheng Yi in his commentary 'Yichuan's Commentary on the Changes' explains that the 'Xu Gua Zhuan' states the reason for following the hexagram 'Huan' with 'Jie' is 'Huan means dispersion; things cannot continue to be dispersed, so the hexagram 'Jie' follows it.' Once things have become dispersed, they should be regulated and restrained, hence the hexagram 'Jie' comes after 'Huan.' In terms of the structure of the hexagram, it is water above a lake: a lake has limited capacity, and adding more water to it when it is full causes it to overflow, which represents the image of regulation, hence the name 'Jie.'"

節，亨，苦節不可貞。 本義 “節”，有限而止也，為卦下兌上坎，澤上有水，其容有限，故為節，節固 程傳 事既有節，則能致亨通，故節有“亨”義。節貴適中，過則苦矣，節至於苦，豈能常也，不可固守以為常，“不可貞”也。

The Hexagram Statement says: The Hexagram of "Restraint," is smooth and unimpeded; when restraint becomes unbearable, it is not advisable to persist. Zhu Xi's The Original Meaning of the Zhou Changes says: "Restraint" refers to knowing when to stop within limits. In terms of the structure of the hexagram, it is lower Dui (Lake) and upper Kan (Water), with water above a lake, which has limited capacity, hence called "Restraint." The text from "Restraint and firmness" onwards is interrupted, with missing characters. Cheng Yi's Yichuan's Commentary on the Changes says: once there is restraint, things can lead to smoothness and success, so "Restraint" contains the meaning of "smoothness." Restraint is valuable when it is just right; if it goes too far, it becomes painful. When restraint reaches a painful state, how can it be sustained? It is not advisable to be stubborn and treat it as a constant state, which is what "not advisable to be firm" (不可贞) means.

集說 孔氏穎達曰：“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。 薛氏溫其曰：節以禮其道乃“亨”，過苦傷陋，不可以為正也。

"The 'Collected Sayings' cites Kong Yingda's explanation: 'Jie' refers to a system of regulations, implying restraint and control. Handling affairs with proper moderation allows the path to be smooth, hence 'Jie success' (smoothness). Restriction must be moderate; if it is overly harsh, it becomes cruel and unbearable for others, thus no longer the correct path, hence 'bitter restraint cannot be steadfast' (extreme restraint is not sustainable). Xue Wenqi says: Only by using propriety to regulate can the path be 'success'; excessive hardship leads to vulgarity and cannot be regarded as the correct path."

初九，不出戶庭，無咎。 本義 “戶庭”，戶外之庭也。陽剛得正，居節之初，未可以行，能節而止者也，故其象占如此。 程傳 “戶庭”，戶外之庭。“門庭”，門內之庭。初以陽在下，上覆有應，非能節者也，又當節之初，故戒之謹守，至於“不出戶庭”，則“無咎”也。初能固守，終或渝之，不謹於初，安能有卒，故於節之初為戒甚嚴也。

The line statement says: "Initial Nine, not going out of the courtyard, will have no fault." Zhu Xi in The Original Meaning of the Zhou Changes says: "The courtyard outside the gate" refers to the courtyard outside the entrance. Initial Nine is strong and upright, located at the beginning of the section, and is not yet the time for action. It is able to restrain itself and know when to stop, hence the hexagram and its judgment are as such. Cheng Yi in Yichuan's Commentary on the Changes says: "The courtyard outside the gate" refers to the courtyard outside the entrance, while "the courtyard inside the gate" refers to the courtyard inside the main gate. Initial Nine, with a yang line in the lower position, has a corresponding line above it, and is originally not capable of restraint. Moreover, it is at the beginning of the section, so it warns it to be cautious and self-restrained, and by not going out of the courtyard, it will have no fault. If one starts by being firm, it may later change into another hexagram; if one starts without caution, how can there be a good ending? Therefore, at the beginning of the section, the warning is especially strict.

集說 王氏中子曰：陽剛在下，居得其正。當節之初，知其時未可行，故謹言謹行，至於不出產外之庭，是知節而能止者，故“無咎”。 徐氏在漢曰：坎變下一畫為兌，象止坎下流，戶以節，人之出入，澤以節水之出入。 初“不出戶庭”，以極其慎密為不出，此其所以“無咎”。

"The Collection of Sayings" cites Wang Zhongzi (who is likely the same as the Wang Shenzi mentioned earlier) saying: Initially, the ninth line is yang and strong, occupying a proper position. It is at the beginning of the principle of moderation, knowing that the time is not yet ripe for action, so it speaks cautiously and acts cautiously, not even stepping out of the courtyard. This is because it understands moderation and self-restraint, hence "no blame." Xu Zhaihan says: The Kan hexagram, when its lower line is changed, becomes Dui, symbolizing the blocking of the downward flow of Kan water. A gate is used to regulate people's entry and exit, and a marsh is used to regulate the flow of water. The initial ninth line "not stepping out of the courtyard" treats extreme caution as "not stepping out," which is why it "has no blame."

九二，不出門庭，凶。 本義 “門庭”，門內之庭也。九二當可行之時，而失剛不正。上無應與，知節而不知通，故其象占如此。 程傳 二雖剛中之質，然處陰居說而承柔。處陰，不正也。居說，失剛也。承柔，近邪也。節之道當以剛中正。二失其剛中之德，與九五剛中正異矣。“不出門庭”，不之於外也，謂不從於五也，二五非陰陽正應，故不相從。若以剛中之道相合，則可以成節之功。惟其失德失時，是以“凶”也。不合於五，乃不正之節也，以剛中正為節，如懲忿窒欲。損過益有餘，是也。不正之節，如嗇節於用，儒節於行，是也。

The Line Statement says: Nine in the Second, not going out of the courtyard within the main gate, is ominous. Zhu Xi's The Original Meaning of the Zhou Changes says: "The main gate and courtyard" refers to the courtyard within the main gate. Nine in the Second is at a time when action should be taken, yet it has lost its strong virtue, is in an improper position, and has no corresponding line above. It only knows restriction but does not know flexibility and change, hence its hexagram image and judgment are like this. Cheng Yi's Yichuan's Commentary on the Changes says: Nine in the Second, although has the quality of yang strength in the center, is in a yin position, resides in the joyful structure, and is above a yin line. Being in a yin position is improper; residing in the joyful structure is losing the quality of strong and upright; being above a yin line is approaching the perverse. The way of restriction should be based on strong, upright, and proper virtue. Nine in the Second has lost the virtue of strong and upright, thus differing from Nine in the Fifth, which is strong, upright, and proper. "Not going out of the courtyard" means not going outside, indicating that it does not follow Nine in the Fifth. Nine in the Second and Nine in the Fifth are not in a proper yin-yang correspondence, hence they do not follow each other. If they can be in harmony with each other through strong and upright virtue, they can achieve the success of restriction. But because of its deficiency in virtue and missed timing, it is "ominous." Not following Nine in the Fifth is improper restriction. Restriction with strong, upright, and proper virtue, such as restraining anger, blocking private desires, cutting excess and balancing the remaining, belongs to this category. Improper restriction, such as being overly stingy in expenditure and being rigid and timid in action, belongs to the other category.

集說 《朱子語類》云：“戶庭”是初爻之象，“門庭”是第二爻之象。 錢氏志立曰：澤所以鍾水也，水始至則增其防以瀦之，初九是也。水漸盛敗啟其竇以洩之，九二是也，二與初同道，則失其節矣。

The "Ji Shuo" cites the "Zhu Zi Yu Le" which says: "Hu Ting" is the image of the first line, and "Men Ting" is the image of the second line. Qian Zhili says: a marsh is used to gather water. When water first comes, it is contained by raising dikes, which is like the situation of initial nine; when the water gradually fills up, it is released through openings, which is like the situation of nine in the second. If nine in the second follows the same path as initial nine, then there would be a loss of control.

案 《節》卦六爻皆以澤水二體取義，澤者止，水者行。《節》雖以止為義，然必可以通行而不窮，乃為節之“亨”也。初二兩爻，一在澤底，一在澤中。在澤底者水之方瀦，不出宜也，在澤中則當有蓄洩之道，不可閉塞而不出也。兌本《坎》體，中爻其主也。有《坎》之德可以流行，而變《兌》則為下流之塞，二適當之，故六爻之失時，未有如二者也。時應塞而塞，則為慎密不出，雖足不窺戶可也。時不應塞而塞，則為絕

Li Guangdi remarked: The hexagram "Jie" (Restraint) derives its meaning from both the Lake and Water elements. The Lake represents stopping, and Water represents movement. Although "Jie" takes stopping as its main meaning, it must also allow for passage without reaching a state of hardship, which is what makes "Jie" "heng" (passage). The first and second lines, "Chu Ji" and "Jiu Er," are located at the bottom of the Lake and within the Lake, respectively. The one at the bottom has just gathered water, so it is appropriate for it to remain there; the one within the Lake should have both storage and release, and should not be blocked entirely. The trigram "Dui" (Lake) originally comes from the trigram "Kan" (Water), and the central line is its main line. With the virtue of "Kan," it can spread out and become "Dui," but when it becomes "Dui," it becomes the lower part that is blocked. The second line is exactly at this position, so among all the lines, the one that misses the timing is none more serious than "Jiu Er." When the situation calls for blocking, then blocking is appropriate, which is being cautious and not letting out, even if one stays at home is acceptable. When the situation does not call for blocking, yet one blocks, then it becomes a dead end. The original text ends here, and the following text is missing.

六三，不節若，則嗟若，無咎。 本義 陰柔而不中正，以當節時，非能節者，故其象占如此。 程傳 六三不中正，乘剛而臨險，固宜有咎。然柔順而和說，若能自節而順於義，則可以無過。不然，則凶咎必至，可傷嗟也。故“不節若則嗟若”。己所自致，無所歸“咎”也。

The Line Statement says: Six in the Third, without restraint, will lament, and there will be no fault. Zhu Xi's The Original Meaning of the Zhou Changes says: Six in the Third is阴柔 and not central or upright, and is precisely in a situation that calls for restraint. It is not someone who can practice restraint, so its image and judgment are like this. Cheng Yi's Yichuan's Commentary on the Changes says: Six in the Third is not central or upright, it oversteps the strong line and is close to danger. It should naturally have a fault. However, it is gentle and harmonious. If it can restrain itself and follow righteousness, it can avoid fault. Otherwise, calamity and blame will certainly come, which is something to be sorrowful and lament. Therefore, it says 'If not restrained, then lament.' This is something it brings upon itself, and there is nowhere to shift the blame of 'fault.'

集說 張子曰：處非其位，失節也。然能嗟其不節，則亦“無咎”矣。 又曰：王弼於此“無咎”，又別立一例，只舊例亦可推行，但能嗟其不節，有補過之心，則亦“無咎”也。 李氏彥章曰：《臨》之六三，失臨之道，而既憂之。《節》之六三，失節之道而嗟若，皆得“無咎”。《易》以補過為善者也。

The "Collected Sayings" cites Zhang Zai's view: the position of the Sixth Line in the Third is not its proper place, which is a loss of restraint. However, if one laments one's own lack of restraint, then it is "without blame." Zhang Zai also says: Wang Bi established a different standard for "without blame" in this context; in fact, the old standard can still be applied—provided one laments one's own lack of restraint and holds the mind to correct one's mistakes, then it is "without blame." Li Yanzhang says: In the "Approaching" hexagram, the Sixth Line in the Third loses the proper path of approaching and feels anxious afterwards; in the "Restraint" hexagram, the Sixth Line in the Third loses the proper path of restraint and laments, yet both can achieve "without blame." The Zhou Changes regard correcting mistakes as good.

鄭氏汝諧曰：進乘二陽，處澤之溢，過乎中而不節者三也。知其不節，而能傷嗟以自悔，其誰咎之哉！下體之極，極則當變，故發此義。 豐氏寅初曰：處兌之極，水溢澤上，說於驕侈，不知謹節，以致窮困。然其心痛悔，形於悲歡，能悔則有改過之幾，是猶可以“無咎”也。

"The Collected Commentaries" cite Zheng Ruoxie's saying: Six in the Third is superior to two yang lines, located at the position where a marsh is about to overflow. It crosses the middle path without restraint. Knowing its lack of restraint, yet being able to grieve and lament, self-reproach, who would blame it? It is at the top of the lower trigram, having reached the extreme, it should change. Therefore, the Zhou Changes expresses this meaning here. Feng Yinchu said: Six in the Third is at the top of Dui, water overflowing from the marsh, immersed in arrogance and luxury, not knowing caution and restraint, leading to hardship. However, it feels inner regret, expressing it as lamentation; being able to regret means there is a sign of reform, so it can be "without blame."

六四，安節，亨。 本義 柔順得正，上承九五，自然有節者也，故其象占如此。 程傳 四順承九五剛中正之道，是以中正為節也。以陰居陰，安於正也，當位為有節之象。下應於初，四坎體水也，水上溢為無節，就下有節也。如四之義，非強節之，安於節者也，故能致“亨”。節以安為善，強守而不安則不能常，豈能亨也。

The Line Statement says: Six in the Fourth, peaceful and restrained, is smooth and unimpeded. Zhu Xi in The Original Meaning of the Zhou Changes says: Six in the Fourth is gentle and compliant, and is in the correct position, thus naturally restrained. Therefore, its hexagram and judgment are as such. Cheng Yi in Yichuan's Commentary on the Changes says: Six in the Fourth follows and supports the strong and upright nature of Nine in the Fifth. This is using the middle and upright to regulate. A yao in a yin position is content with the right path; "being in the correct position" is the image of restraint. It is in harmony with the first nine below it. Six in the Fourth belongs to the坎 trigram, which is water. Water overflowing upward is unrestrained, but flowing downward is restrained. The meaning of Six in the Fourth is not forced restraint, but rather contentment with restraint, thus achieving "smoothness." Restraint should be peaceful; if one restrains forcefully and is anxious inside, it cannot last, how could it be smooth and unimpeded?

集說 俞氏琰曰：六三失位而處兌澤之極，是乃溢而不節，六四當位而順承九五之君，故為“安節”。 案 六四以柔正承五，故曰“安節”。安與勉對，蓋凡其制節謹度，皆循乎成法而安行，非勉強以為節者也。於象居坎之下，水之下流也，柔正為水流平地安瀾之象。

The "Ji Shuo" cites Yu Yan's explanation: Six in the Third is out of position and located at the top of Dui Lake, which is exactly like overflowing without restraint; whereas Six in the Fourth is "in the proper position" and follows and supports Nine in the Fifth, hence it is "secure in regulation." Li Guangdi comments: Six in the Fourth, with a gentle and compliant nature in the correct position, supports Nine in the Fifth, hence it is "secure in regulation." "Secure" contrasts with "exertion": whatever it decides regarding regulation and adherence to rules is carried out calmly according to established norms, not through forced restraint. In terms of the hexagram's image, it is located below Kan, representing water flowing downward; gentle and compliant, it reflects the image of water flowing over flat land, calm and undisturbed.

九五，甘節，吉，往有尚。 本義 所謂當位以節，中正以通者也，故其象占如此。 程傳 九五剛中正居尊位，為節之主。所謂當位以節，中正以通者也。在己則安行，天下則說從，節之甘美者也，其“吉”可知。以此而行，其功大矣，故“往”則有可嘉“尚”也。

The Line Statement says: Nine in the Fifth, sweet and moderate restraint, is auspicious; proceeding forward will be praised. Zhu Xi's The Original Meaning of the Zhou Changes says: This is what the Commentary on the Judgment refers to as "being in the right position to practice restraint, and being upright and moderate to achieve communication" (being in the proper position and practicing restraint, and being upright and moderate to achieve harmony). Therefore, the hexagram image and divination are as such. Cheng Yi's Commentary on the Changes says: Nine in the Fifth is yang and strong, upright and moderate, and occupies the exalted position; it is the main line of the hexagram of Restraint. This is exactly what is meant by "being in the right position to practice restraint, and being upright and moderate to achieve communication." In itself, it is peaceful and proceeding; in the world, it brings joy and compliance. This is the sweetest form of restraint, so its "auspiciousness" is evident. By proceeding in this way, great achievements will be attained, so "proceeding forward" is worthy of praise and commendation.

集說 王氏弼曰：當位居中，為節之主。不失其中，不傷財，不害民之謂也。為節而不苦，非甘而何，術斯以往，“往有尚”也。 《朱子語類》云：甘便對那苦，甘節與“禮之用，和為貴”相似。 趙氏汝楳曰：咸苫酸辛，味之偏。甘，味之中也。甘受和，和者口味之偏向而適其中。行之以甘，人不吾病，而事以成，節之“吉”也。

"Ji Shuo" cites Wang Bi's view: the fifth line (nine in the fifth) is in the proper position and occupies the central position, thus being the main line of the卦 (hexagram) of "Jie" (Moderation). Not losing the middle path means not damaging resources and not harming the people. To practice moderation without feeling the hardship, is it not sweetness? Following this path (the original text says "Shu Si Wang", but "Shu" should be a mistake for "Yu"), that is, "Wang You Shang" (going forward is favorable). "Zhu Zi Yu Le" records: "Sweet" is precisely in contrast to "bitter," and "sweet moderation" is similar in meaning to the idea in the "Analects" that "the use of rites lies in harmony, which is precious." Zhao Ru Mei says: salty, bitter, sour, and pungent are all flavors leaning toward one extreme; "sweet," however, is the middle flavor among the five tastes (the original text says "Xian Shan," but "Shan" is a mistake for "Ku"). The "Book of Rites" says, "Sweet receives harmony," meaning that sweetness can accommodate the harmonization of various flavors. What is called "harmony" is to adjust the inclination of taste to the proper and moderate degree. To implement moderation in a sweet manner, people do not feel that I am making them uncomfortable, yet the matter is accomplished. This is the "good fortune" of moderation.

上六，苦節，貞凶，悔亡。 本義 居《節》之極，故為“苦節”，既處過極，故雖得正而不免於“凶”。然禮奢寧儉，故雖有“悔”而終得“亡”之也。 程傳 上六居《節》之極，節之苦者也。居險之極，亦為苦義，固守則“凶”，“悔”則凶“亡”。“悔”，損過從中之謂也。節之“悔亡”，與他卦之悔亡，辭同而義異也。

The Line Statement says: Upper Sixth, a severe form of restraint, if maintained will bring misfortune, but regret will disappear. Zhu Xi in The Original Meaning of the Zhou Changes explains: Upper Sixth is at the top of the hexagram of "Restraint," hence it is "severe restraint." Since it is excessive, even though it is in the correct position, it cannot avoid "misfortune." However, in terms of ritual, it is better to be frugal than extravagant, so although there is "regret," it can eventually be dispelled. Cheng Yi in Yichuan's Commentary on the Changes says: Upper Sixth is at the top of the hexagram of "Restraint," indicating restraint has reached a painful level; it is also at the peak of danger, which also carries the meaning of hardship. Being stubborn and holding on will result in "misfortune," but if there is repentance, the misfortune can be eliminated. "Regret" here refers to reducing excess and returning to the middle path. The "regret disappears" in the hexagram of "Restraint" is similar in wording but different in meaning from "regret disappears" in other hexagrams.

集說 干氏寶曰：彖稱“苦節不可貞”，在此爻也，故曰“貞凶”。 孔氏穎達曰：上六處《節》之極，過《節》之中，節不能甘，以至於苦，故曰“苦節”也。若以苦節施人，則是正道之凶，若以苦節修身，則儉約無妄，可得亡悔。 呂氏大臨曰：上六居《節》之極，其節巳甚，“苦節”者也。用過乎節，物所不堪，守是不變物窮必乖，故曰“貞凶”。禮奢寧儉，未害乎義，故曰“悔亡”。

"The Collection of Sayings" cites Gan Bao's statement: The "Tong Ci" says "a harsh virtue is not proper," referring to this line, hence saying "the virtue is ominous." Kong Yingda explains: The sixth line at the top is at the peak of "Jie," having exceeded the middle path of moderation, so the practice of restraint becomes bitter, hence "bitter virtue." If one applies this bitter virtue to others, even if one follows the right path, misfortune will follow; if one uses it for self-cultivation, it would be frugal and sincere, thus eliminating regret. Lü Daling says: The sixth line at the top is at the peak of "Jie," and restraint has already gone too far, hence "bitter virtue." Exceeding the measure of restraint, people cannot bear it; clinging to it without flexibility, things will inevitably go against the way, hence "the virtue is ominous." In terms of rites, it is better to be frugal than extravagant, and this does not harm the principles, hence "regret disappears."

胡氏炳文曰：無位中，故為“甘”：上位極，故為“苦”。彖曰“節亨”，五以之，曰“苦節不可貞”，上以之。 來氏知德曰：無甘節之吉，故“貞閃”。無不節之嗟，故“悔亡”。

"The Collection of Commentaries" cites Hu Bingwen's view: Nine in the Fifth holds the position and is in the center, hence it is called 'sweet' (the original text says 'no position in the center,' where 'no' is likely a mistake for 'Five'); Six at the Top holds the position to the extreme, hence it is called 'bitter.' The "Commentary on the Image" says 'the virtue of restraint is smooth,' referring to Nine in the Fifth; it says 'bitter restraint is not proper,' referring to Six at the Top. Lai Zhide says: Six at the Top does not have the good fortune of sweet restraint, hence 'auspiciousness is凶' (the original text says 'auspiciousness is闪,' where '闪' is a mistake for '凶'); it also does not have the mistake of unrestrained lamentation, hence 'regret disappears.'

總論 邱氏富國曰：《彖傳》當位以《節》，故《節》之六爻，以當位為善，不當位為不善。若以兩爻相比者觀之，則又各相比而相反。初與二比，初“不出戶庭”則“無咎”，二“不出門庭”則“凶”，二反乎初者也。三與四比，四柔得正則為“安節”，三柔不正則為“不節”，三反乎四者也。五與上比，五得中則為節之“甘”，上過中則為節之“苦”，上反乎五者也。

"The General Discussion" cites Qiu Fuguo's statement: The "Commentary on the Judgment" says "to be in the right position and to regulate," so in the "Hexagram of Regulation," the six lines are considered good if they are in the right position and bad if they are not. When comparing adjacent lines, they are opposite in meaning. The first line and the second line are adjacent: the first line "does not go out of the courtyard" leads to "no blame," while the second line "does not go out of the courtyard" leads to "misfortune," and the second line is opposite to the first. The third line and the fourth line are adjacent: the fourth line, being a yin line in the correct position, is "to maintain regulation," while the third line, being a yin line in the incorrect position, is "not to regulate," and the third line is opposite to the fourth. The fifth line and the sixth line are adjacent: the fifth line, being in the center, is the "sweetness" of regulation, while the sixth line, having passed the center, is the "bitterness" of regulation, and the sixth line is opposite to the fifth.

陸氏振奇曰：觀下卦通塞二字，上卦甘苦二字，可以知《節》道矣，通處味甘，塞處味苦，塞極必潰，故三受焉，甘失反苦，故上受焉。 案 下卦為澤為止，故初二皆曰“不出”。三則澤之止而溢也，上卦為水為流，故四曰“安”而五曰“甘”。上則水之流而竭也，通塞甘苦，皆以澤水取義。陸氏之說得之矣。

"The General Discussion" cites Lu Zhenqi's view: by looking at the words "open" and "blocked" in the lower trigram, and "sweet" and "bitter" in the upper trigram, one can understand the meaning of the hexagram "Restraint": open places are sweet, blocked places are bitter; when blocked to the extreme, it inevitably breaks through, so line six in the third position bears this consequence; excessive sweetness turns into bitterness, so line six at the top bears this consequence. Li Guangdi comments: the lower trigram is the marsh, so lines initial nine and nine in the second position both say "not flowing out"; line six in the third position is when the marsh cannot hold back and overflows. The upper trigram is water, which flows, so line six in the fourth position says "resting" and line nine in the fifth position says "sweet"; line six at the top is when the water flows to the end and dries up. Open and blocked, sweet and bitter, all derive their meanings from the marsh and water. Lu's explanation is correct.

中孚.巽上.兌下程傳 《中孚序卦》：“節而信之，故受之以《中孚》。”節者，為之制節使不得過越也，信而後能行，上能信守之，下則信從之，節而信之也，《中孚》所以次《節》也。

"The Middle Trust" is a hexagram diagram, indicating that the upper trigram is Xun (Wind) and the lower trigram is Dui (Lake). Cheng Yi in his commentary "Yichuan's Commentary on the Changes" explains that the "Sequence of Hexagrams" explains why the hexagram "Zhongfu" follows "Jie" (Restriction). It says that after there is restriction, people will trust, hence the hexagram "Zhongfu" follows "Jie." Restriction refers to setting limits for things so they do not exceed bounds. With trust, things can proceed smoothly: those in authority who remain trustworthy will be trusted by those below. This is called "restriction and trust." Therefore, the hexagram "Zhongfu" comes after "Jie."

為卦澤上有風，風行澤上，而感於水中，為中孚之象。感，謂感而動也。內外皆實而中虛，為中孚之象。又二五皆陽中實，亦為孚義。在二體則中實，在全體則中虛，中虛信之本，中實信之質。

In terms of the structure of the hexagram, it represents wind over marsh, with the wind blowing across the surface of the marsh and affecting the water beneath, which is the image of Zhongfu. The term "gǎn" refers to being moved and following along. The entire hexagram has solid lines at both the outer and inner ends, with the middle part empty, which is the image of Zhongfu. Additionally, both the second line and the fifth line are yang lines, with the middle part filled, which also conveys the meaning of sincerity and trust. When viewed separately as the upper and lower trigrams, it is "central solidity," but when viewed as a whole hexagram, it is "central emptiness." Central emptiness is the foundation of sincerity, while central solidity is the nature of sincerity.

本義 “孚”，信也。為卦二陰在內，四陽在外，而二五之陽，皆得其中。以一卦言之為中虛，以二體言之為中實，皆孚信之象也。又下說以應上，上巽以順下，亦為孚義。“豚魚”，無知之物。又木在澤上，外實內虛，皆舟楫之象。至信可感豚魚，涉險難，而不可以失其貞。故占者能致豚魚之應則吉，而“利涉大川”，又必利於貞也。

The hexagram statement of the primary hexagram is missing in the base text (the common version reads "Zhongfu, tunyu ji, li she da chuan, li zhen"). According to the convention, it is not added. Zhu Xi's "The Original Meaning of the Zhou Changes" says: "Fu" means sincerity. In terms of the hexagram structure, there are two yin lines inside and four yang lines outside, while the two yang lines, nine in the second and nine in the fifth, both occupy the central positions. Looking at the entire hexagram, it is in the middle empty; looking at the upper and lower trigrams, it is in the middle full. These are all images of sincerity. Also, the lower trigram expresses joy in response to the upper trigram, and the upper trigram expresses humility and obedience to the lower trigram, which is also the meaning of sincerity. "Tunyu" refers to animals without sensation. Also, wood on top of a marsh, with the outside solid and the inside empty, are all images of boats. Sincere faith can move tunyu, can cross dangerous waters, but cannot lose its uprightness. Therefore, if the person consulting the oracle can attract the response of tunyu, it is auspicious, and "favorable for crossing great rivers," and at the same time, it is certainly favorable to maintain uprightness.

程傳 豚躁，魚冥，物之難感者也。孚信能感於豚魚，則無不至矣，所以“吉”也。 忠信可以蹈水火，況涉川乎。守信之道，在乎堅正，故利於貞也。 集說 孔氏穎達曰：信發於中，謂之“中孚”。“魚”者蟲之幽隱，“豚”者獸之微賤，內有誠信，則雖微隱之物信皆及矣。既有誠信，光被萬物，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。

Cheng Yi in Yichuan's Commentary on the Changes says: A young pig is impetuous in nature, and fish in water are dark and obscure; these are things that are difficult to move or impress. But sincerity and trustworthiness can move even a pig and a fish, so there is 'good fortune'. A person who is loyal and trustworthy can walk through fire and water, let alone crossing a river. The way to maintain trustworthiness is to be firm and upright, hence it is appropriate to be 'chaste'. The 'Collected Sayings' cite Kong Yingda saying: Sincerity and trustworthiness arising from the heart is called 'zhongfu' (sincerity in the center). 'Fish' are among the hidden creatures, and 'piglets' are among the lowly animals; if the heart is sincere, then even the smallest and most hidden things can be reached by trust. Since there is sincerity, its radiance covers all things. Using it to overcome difficulties, where would it not be effective? Therefore, it says 'beneficial to cross great rivers'. If there is trust but not uprightness, that is a path of evil, hence 'beneficial' lies in 'chastity'.

蘇氏軾曰：“中孚”，信也，而謂之“中孚”者，如羽蟲之孚，有諸中而後能化也。 內無陽不生，故必剛得中，然後為“中孚”也。 《朱子語類》：問：《中孚》“孚”字與“信”字恐亦有別，曰：伊川云，存於中為孚，見於事為信，說得極好。因舉字說孚字從爪從子，如鳥抱子之象。今之乳字一邊從孚，蓋中所抱者，實有物也，中間實有物，所以人自信之。

"The Collection of Sayings" cites Su Shi saying: "Zhongfu" means trust, and the reason it is called "Zhongfu" is like how birds hatch their eggs; there must be something inside first before it can take shape. Without yang energy, nothing can be born, so yang must occupy the central position to become "Zhongfu." The "Zhu Zi Yu Le" records that someone asked whether the character "fu" in "Zhongfu" and the character "xin" (trust) might have different meanings. Zhu Xi said: "I Chuan explained that what is in the heart is called fu, and what is shown in action is called xin. This explanation is very good." Then he cited the "Zi Shuo" which says the character "fu" is composed of "zhuo" (hand) and "zi" (child), resembling a bird holding its young with its claws. The modern character "ru" (to nurse) has one side from "fu," showing that there is indeed something real inside. Since there is something real in the middle, people naturally trust it.

問中虛信之本，中實信之質，如何？曰：只看虛實字，便見本質之異，中虛是無事時虛而無物，故曰中虛。自中虛中發出來皆是實理，所以曰中實。 又云，一念之間，中無私主，便謂之虛，事皆不妄，便謂之實，不是兩件事。

Someone asked: "Middle emptiness is the foundation of sincerity, and middle fullness is the nature of sincerity." How should this be understood? Zhu Xi said: just by looking at the words "empty" and "real," one can see the distinction between "foundation" and "nature." Middle emptiness refers to the state of being mentally quiet and free from attachments when there is nothing to do, hence called middle emptiness; yet from this emptiness arises all real principles, hence called middle fullness. Zhu Xi also said: when there is no private intention in a single thought, it is called emptiness; when actions are not false or deceptive, it is called reality. This is not two separate things.

胡氏炳文曰：“豚魚”至愚無知，惟信足以感之。大川至險不測，惟信足以濟之。 然信而或失其正，則如盜賊相群，男女相私，士夫死黨，小人出肺月於相示，而遂背之，其為孚也，人為之偽，非天理之正，故又戒以“利貞”。

"The Collection of Sayings" cites Hu Bingwen's statement: "A pig and a fish" are so ignorant and insensitive that they have no awareness; only sincerity can move them. A great river is so dangerous and unpredictable in depth that only sincerity can enable one to cross it. However, if sincerity is present but perhaps loses its correctness, it is like thieves forming gangs, men and women engaging in private misconduct, scholars forming deadly factions, and petty people showing their hearts and lungs to each other (the original text says "exposing the liver to show," where "month" should be "liver," meaning to bare one's heart and soul). Afterward, they turn against each other. Such sincerity is artificial hypocrisy, not the correct heavenly principle, so it is further warned with "beneficial uprightness."

蔡氏清曰：“豚魚吉”，承中孚雲也。中孚便有以孚於物矣，不然，乃為豚魚之言，而不為中孚者之占矣，“豚魚”是承中孚，故《彖傳》曰“豚魚吉，信及豚魚也”。 吳氏曰慎曰：“中孚豚魚吉”，卦辭連卦名為義，猶“同人于野”，“履虎尾”“艮其背”之例，言人中心能孚信於豚魚，則無所不感矣，故吉也。

"The Collection of Sayings" cites Cai Qing's explanation: "The pig and fish being auspicious" is explained in relation to the term "zhongfu" (sincerity in the heart). With sincerity, one can extend trust to all things; otherwise, it would be speaking on behalf of the pig and fish rather than interpreting the meaning of zhongfu. Since "pig and fish" is discussed in relation to zhongfu, the "Commentary on the Judgment" states, "The pig and fish are auspicious, because trust extends even to the pig and fish." Wu Yashen says: "Zhongfu, pig and fish, auspicious" is a way of interpreting the hexagram statement together with the hexagram name, similar to how "The Same Person" says "same person in the wild," "The Footsteps" says "treading on a tiger's tail," and "The Mountain" says "the mountain's back." It means that if a person's inner sincerity can reach even the pig and fish, there is nothing that cannot be moved, hence it is auspicious."

初九，虞吉，有它不燕。 本義 當《中孚》之初，上應六四，能度其可信而信之，則吉。復有他焉，則失其所以度之之正，而不得其所安矣，戒占者之辭也。

The Line Statement says: "Initial Nine, first consider and examine before believing, it is auspicious; if there are other concerns, one will not be at peace." Zhu Xi's The Original Meaning of the Zhou Changes states: "Initial Nine is at the beginning of The Middle Trust. It corresponds with Six in the Fourth above. If one considers and examines the other and finds them trustworthy before trusting, it is auspicious. But if there are other concerns, then he loses the proper sincerity he should maintain during consideration, and thus cannot find peace." This is a warning to the person consulting the oracle.

程傳 九當《中孚》之初，故戒在審其所信。“虞”，度也，度其可信而後從也。雖有至信，若不得其所，則有悔咎。故虞度而後信則言也。既得序脂，則當誠一，若“有它”，則不得其燕安矣。“燕”，安裕也。“有它”，志不定也。人志不定，則惑而不安，初與四為正應，四《巽》體而居正，無不善也。爻以謀始之義大，故不取相應之義，若用應則非虞也。

Cheng Yi in Yichuan's Commentary on the Changes says: The initial line, Nine at the Beginning, is at the beginning of the hexagram Zhongfū, so the emphasis of the admonition is on examining the person one trusts. "Yu" means to consider carefully; one should first consider whether the person is trustworthy before following them. Even if there is sincere trust, if the trust is placed in the wrong place, regret and blame will follow. Therefore, it is auspicious to consider carefully before trusting. Since one has found the person to trust, one should be sincere and steadfast. If there is "yi ta" (something else), one will not attain that ease. "Yan" means ease and comfort, while "yi ta" means lack of determination. When a person lacks determination, they will be confused and uneasy. The line Nine at the Beginning and the line Six in the Fourth are in a correct response. The line Six in the Fourth belongs to the trigram Xun and is in a proper position, so there is nothing wrong with it. However, this line emphasizes the meaning of "mou shi" (planning the beginning), so it does not take the meaning of correspondence. If one relies solely on correspondence, then it cannot be called "yu."

集說 荀氏爽曰：“虞”，安也。初應於四，宜自安虞，無意於四則吉，故曰“虞吉”也，有意於四則不安，故曰“有它不燕”也。 案 荀氏項氏說，於《易》例卦義皆合。蓋《易》例初九應六四，義無所取，如《屯》之“磐桓”，《賁》之“賁趾”。皆不取應四為義。《頤》之“朵頤”，則反以應四為累。

"The Collection of Explanations" cites Xun Shuang's interpretation: "Yú" means security. Initially, the Nine at the Beginning (Chu Jiú) corresponds with the Six in the Fourth (Liù Sì), and it should be secure in careful consideration. If one does not think about the Six in the Fourth, it is auspicious, hence "Yú Jí" (Security is Auspicious); if one does think about the Six in the Fourth, it is not secure, hence "Yǒu Tā Bù Yàn" (There is something else, not content). Li Guangdi comments: Xun Shuang's and Xiang Anshi's interpretations are consistent with the general principles and meanings of the Zhou Changes. The general principle of the Zhou Changes is that the Nine at the Beginning corresponds with the Six in the Fourth, but in terms of meaning, this is not particularly significant. For example, in the Zun hexagram, the Nine at the Beginning says "Pán Huán" (Hesitating), and in the Ben hexagram, the Nine at the Beginning says "Bēn Qí Zhǐ" (Adorning the toes), neither of which takes the correspondence with the Six in the Fourth as a meaning. In the Yi hexagram, the Nine at the Beginning says "Duō Yí" (Enjoying the mouth), yet it treats the correspondence with the Six in the Fourth as a burden.

惟《損》、《益》之初，則適當益上報上之卦，時義不同也。此卦之義，主於中有實德，不願乎外，故六爻無應者吉，有應者凶。初之“虞吉”者，謂其有以自守自安也。禮有虞祭，亦安之義也。“燕”，亦安也。虞則燕，不虞則不燕矣。“有它不燕”，正與《大過》九四“有它，吝”同。九四下應初六為“有它”，初九上應六四，亦為“有它”也。

Only the first line of the hexagrams "Loss" and "Gain" coincides with the meaning of "Benefit above" and "Return above," which is due to differing interpretations based on the situation. The meaning of this hexagram emphasizes having genuine virtue within oneself rather than relying on external factors. Therefore, among the six lines, if there is no "response," it is auspicious; if there is a "response," it is inauspicious. The auspiciousness of the first line "Yú jí" refers to its ability to remain self-restrained and at peace. In ancient rituals, there was a "Yú jì" (a ritual to calm the spirit after burial), which also means peace. "Yàn" also means peace. One can achieve peace through careful consideration, but not through hasty judgment. "Yǒu tā bù yàn" is similar to the "Yǒu tā, lìn" in the fourth line of "Great Exceeding": In "Great Exceeding," the fourth line responds to the first line and is considered "Yǒu tā," while here the first line responds to the fourth line, and is also considered "Yǒu tā."

九二，嗚鶴在陰，其子和之。我有好爵，吾與爾靡之。 本義 九二《中孚》之實，而九五亦以中孚之實應之，故有鶴鳴子和我爵爾靡之象。 鶴在陰，謂九居二。“好爵”，謂得中。“靡”，與縻同，言懿德人之所好。故“好爵”雖我之所獨有，而彼爾繫戀之也。

The line statement says: Nine in the Second, a crane calls in the dark, and its young respond; I have a fine cup of wine, and I share it with you. (The original text says 'wū hè', while the commonly accepted version says 'míng hè.') Zhu Xi's The Original Meaning of the Zhou Changes says: Nine in the Second possesses the real virtue of Zhongfú, and Nine in the Fifth also responds to it with the real virtue of Zhongfú, hence the image of a crane calling and its young responding, and I have a fine cup of wine which I share with you. The crane in the dark refers to a yang line in the second position; 'good cup' refers to occupying the central position; 'mí' is the same as 'mí', meaning to be attached or to be bound, indicating that beautiful virtue is loved by all, so although 'good cup' is exclusively mine, you are attached to it.

程傳 二剛實於中，孚之至者也，孚至則能感通，鶴鳴於幽隱之處，不聞也。而其乎相應和中心之願相通也。“好爵”我有，而彼亦係慕，說“好爵”之意同也。有孚於中，物無不應，誠同故也。至誠無遠近幽深之間，故《繫辭》云，“善則千里之外應之，不善則千里違之”。占誠通也，至誠感通之理，知道若為能識之。

Cheng Yi in his "Yichuan Commentary on the Changes" says: Nine in the Second is full of Yang strength within, which is the extreme of sincerity and trustworthiness. When sincerity and trustworthiness reach their extreme, they can affect and connect with things: a crane calls in a secluded place, which is normally not heard, yet its young respond in harmony, because the wish in the heart is mutually understood. "A fine cup" belongs to me, yet the other person also longs and admires it; the mind of loving "a fine cup" is the same. When the heart is sincere, external things will not fail to respond, because sincerity is the same. Ultimate sincerity is not hindered by distance or depth, so the "Great Treatise" says, "If it is good, even those a thousand miles away will respond; if it is not good, even those a thousand miles away will turn away." This speaks exactly of the principle that sincerity can connect and affect; the principle of sincerity connecting and affecting is only recognized by those who truly know it. (The original text has slight errors in the parts "占诚通也" and "知道若为能识之.")

集說 孔氏穎達曰：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，則為其子所和也。“靡”，散也。不私權利，惟德是與。若“我有好爵”，願與爾賢者分散而共之。故曰“我有好爵”，“吾與爾靡之”。

"The Collection of Explanations" cites Kong Yingda's commentary: Nine in the Second is inherently yang and strong, located within the hexagram and below the two yao of yin, the Sixth in the Third and the Sixth in the Fourth. Yet it maintains the middle path in its actions, which is not yielding to external influences but holding fast to its true nature. Though situated in darkness, it acts with integrity, and its reputation will spread outward, resonating with like-minded people; just as a crane calls from a remote place, its young will respond in harmony. "Mí" means dispersion. Not appropriating power and wealth for oneself, but giving them to the virtuous. This is like saying, "I have a fine cup of wine," wishing to share it with you, the virtuous person, hence saying, "I have a fine cup of wine," "I will share it with you."

王氏安石曰：君子之言行，至誠而善，則雖在幽遠，為己類者，亦以至誠從而應之，中孚之至也。 蘇氏軾曰：《中孚》必正而一，靜而久，而初九六四，六三上九，有應而相求，皆非所謂正而一，靜而久者也。惟九二端愨無求，而物自應焉。 張氏浚曰：二處二陰下為在陰，“其子和之”謂韌。

"The Collection of Sayings" cites Wang Anshi's view: A gentleman's words and deeds, arising from the utmost sincerity and goodness, will even cause those of the same kind to respond with sincerity, even if he is in a remote place. This is the ultimate manifestation of Zhongfu. Su Shi said: Zhongfu must be upright and devoted, quiet and enduring. The initial line and the fourth line, as well as the third line and the top line, are all mutually responsive and seeking each other, but they are not upright and devoted, nor quiet and enduring. Only the second line is upright and sincere, with no ulterior motives, and external things naturally respond to it. Zhang Jun said: The second line is located below the two yin lines, so it is called 'in the yin'; 'its son harmonizes with it' refers to the initial line (the original text says 'wei ren', 'ren' is likely a mistake for 'chū' meaning 'initial').

鄭氏汝諧曰：二獨無應，若未信於人，而爻之最吉莫二若也。自耀者其實喪，自悔者其德章。無心於感物，而物無不感者，至誠之道也。二以剛履柔，其居得中，且伏於二陰之下，蓋靜晦而無求者，無求而物自應，故鶴鳴在陰，而“其子和之”者，感以天也。

"The Collection of Sayings" cites Zheng Ruoxie's explanation: Nine in the Second is the only one without a corresponding line, seeming as if it has not yet gained the trust of others. However, among the six lines, none is more auspicious than it. Those who boast end up losing; those who humble themselves gain virtue. Without intentionally moving others, others are naturally moved. This is the way of ultimate sincerity. Nine in the Second, being a strong line on a weak position, is in the center and hidden beneath two yin lines, thus being quiet and concealed with no desire. Without seeking, things naturally respond, so the crane calls in the dark, and "its offspring respond in harmony," which is the mutualsympathetic response through natural sincerity.

案 《易》例凡言“子”言“童”者，皆初之象，故張氏以“其子和之”為初者近是。“好爵”，謂旨酒也。“靡”，謂醉也。九二有剛中之實德，無應於上，而初與之同德，故有鶴鳴子和好爵爾靡之象。言父子，明不逾出戶庭也。言爾我，明不逾同類也。

Li Guangdi remarked: In The Zhou Changes, whenever it says "zi" or "tong," it refers to the image of the first line. Therefore, Zhang Jun's interpretation of "qi zi he zhi" as referring to the line nine at the beginning is close to the truth. "Hao jue" refers to fine wine, and "mi" refers to mutual intoxication. The line nine in the second position has solid virtue of yang strength in the center, and there is no corresponding line above it. Since the line nine at the beginning shares the same virtue with it, there is an image of the crane's cry leading to harmony and mutual intoxication with fine wine. Speaking of father and son indicates that this mutual influence does not go beyond the family. Speaking of you and me indicates that this mutual influence does not go beyond the category of the same kind.

《詩》云：鶴鳴於九皋，聲聞於天，則居爽塏之地，而聲及遠矣。處於陰而子和，則不求遠聞可知。又曰：我有旨酒，嘉賓式燕以衎，則同樂者眾矣。吾與爾靡，則惟二人同心而已。 君子之實德實行，不務於遠而修於邇。故《繫辭傳》兩言“況其邇者乎”！然後推廣而

The *Book of Songs*, *Xiao Ya* "Hè Míng" says, "The crane cries in the marsh, its voice heard in the heavens," meaning that when standing in a high, dry place, the voice can travel far. Here, the crane is in a dark place, with its young responding in harmony, showing that it does not seek for its voice to be widely known. The *Book of Songs*, *Xiao Ya* "Lù Míng" also says, "I have fine wine, let the honored guests feast and rejoice," indicating that many people share in the joy. But here it says, "I and you have no one else," meaning that it is just two people sharing the same heart. A gentleman's real virtue and real conduct do not seek to be widely known, but first cultivate them nearby. Therefore, the *Great Treatise* mentions twice, "What about those nearby?" Then, extending outward— the original text ends here, with missing characters below.

六三，得敵，或鼓，或罷，或泣，或歌。 本義 “敵”，謂上九信之窮者，六三陰柔不中正，以居說極，而與之為應，故不能自主，而其象如此。 程傳 “敵”，對敵也，謂所交孚者，正應上九是也。三四皆以虛中為成孚之主，然所處則異。四得位居正，故亡匹以從上，三不中失正，故“得敵”以累志，以柔說之質，既有所繫，惟聽信是從，或鼓張，或罷廢，或悲泣，或歌樂，動息憂樂皆繫乎所信也。惟繫所信，故未知吉凶，然非明達君子之所為也。

The line statement says: "Six in the Third, encountering an opponent, sometimes drums and advances, sometimes weary and rests, sometimes weeps, sometimes sings." Zhu Xi's The Original Meaning of the Zhou Changes says: "Enemy" refers to the upper ninth line, which is the line where sincerity reaches its extreme. The sixth line in the third position is yin and flexible, not in the center and not in the correct position, located at the top of the joyful structure, yet corresponding with the upper ninth line, so it cannot act independently, and its image becomes like this. Cheng Yi's Yichuan's Commentary on the Changes says: "Enemy" refers to the opposing side, meaning the object that it relates to with mutual trust, which is its proper corresponding line, the upper ninth line. Both the sixth line in the third and the sixth line in the fourth positions use the middle empty space as the main line for achieving mutual trust, but their positions differ: the sixth line in the fourth is in the correct position and resides in the center, so it breaks off its pair to follow the superior; the sixth line in the third is not in the center and has lost the correct position, so it "encounters an enemy" and its mind is burdened. With a nature of softness and joy, once there is a connection, it blindly trusts the other party, thus sometimes drums and advances, sometimes becomes weary and rests, sometimes weeps, sometimes sings, movement and stillness, sorrow and joy, all depend on the person it trusts. Just because everything depends on the person it trusts, it cannot yet see whether it is auspicious or not; yet this is not the conduct of a wise and enlightened person.

集說 劉氏牧曰：人惟信不足，故言行之間，變動不常如此。 李氏簡曰：六三之得敵，以其有私繫之心也。 案 諸爻獨三上有應，有應者，動於外也，非中孚也。人心動於外，則憂樂皆繫於物，鼓罷泣歌，喻其不能坦然自安，蓋初力虞燕之反也。

"The Collection of Sayings" cites Liu Mu's view: people are only because of insufficient sincerity that their words and actions fluctuate so greatly. Li Jian says: the reason why the line six in the third "meets an opponent" is because it holds a heart of private attachment. Li Guangdi comments: among all the lines, only the line six in the third and the line nine at the top correspond with each other; when there is correspondence, it means the heart moves outward, which is not the case of sincerity in the center. When the human heart moves outward, worries and joys are all attached to external things; beating drums, ceasing, weeping, and singing illustrate its inability to remain tranquil, which is exactly the opposite of the initial nine's "doubt" and "return" (the original text says "the initial effort of doubt and return," the character "effort" is likely a later addition).

六四，月幾望，馬匹亡，無咎。 本義 六四居陰得正，位近於君，為“月幾望”之象。“馬匹”，謂初與己為匹。四乃絕之而上以信於五，故為“馬匹亡”之象，占者如是則“無咎”也。

The line statement says: "Six in the Fourth, the moon is nearly full but not yet full, the horse pair is lost, there is no blame." Zhu Xi in The Original Meaning of the Zhou Changes says: "Six in the Fourth, with a yin line in a yin position and in the correct place, is close to the sovereign, hence the image of 'the moon nearly full.' 'Horse pair' refers to the pairing with Initial Nine; however, Six in the Fourth breaks this connection and turns upward to gain trust from Nine in the Fifth, hence the image of 'the horse pair is lost.' If the person consulting the oracle acts in this way, there will be 'no blame.'"

程傳 四為成孚之主，居近君之位，處得其正，而上信之至，當孚之任者也，如月之幾望盛之至也。己望則敵矣，臣而敵君，禍敗必至，故以幾望為至盛。“馬匹亡”，四與初為正應，匹也，古者駕車用四馬，不能備純色，則兩服兩驂各一色，又小大必相稱，故兩馬為匹，謂對也。馬者，行物也。初上應四，而四亦進從五，皆上行，故以馬為象。 孚道在一，四既從五，若復下繫於初，則不一而害於孚，為有咎矣。故“馬匹亡”則“無咎”也。上從五而不繫於切，是亡其匹也，繫初則不進，不能成孚之功也。

Cheng Yi's Commentary on the Changes says: Six in the Fourth is the main line that realizes trust and faithfulness. It is located near the ruler, holds a proper position, and is trusted to the utmost by those above. It is the one that bears the responsibility of trust and faithfulness. It is like the moon that is almost full, reaching its peak. When it is truly full, it would be in opposition to the sun; a minister opposing the sovereign would surely bring disaster and failure. Therefore, the term 'a few more' is used to indicate the state of being full to the extreme. The phrase 'loss of horses' refers to the fact that Six in the Fourth and Nine at the Beginning are in a proper mutual response, originally a pair. In ancient times, four horses were used for driving, but they could not all be of the same color. Therefore, two horses for the inner pair and two for the outer pair were each of a single color, and they had to be of similar size. Thus, two horses were counted as one 'pair,' meaning a matching pair. Horses are animals that move, so Nine at the Beginning moving upward to respond to Six in the Fourth, and Six in the Fourth also moving upward to follow Nine in the Fifth, both moving upward, hence the use of horses as a symbol. The way of trust and faithfulness values exclusivity. Since Six in the Fourth is following Nine in the Fifth, if it were to again connect with Nine at the Beginning, it would not be exclusive and would hinder trust, thus resulting in blame. Therefore, 'loss of horses' leads to 'no blame.' Moving upward to follow Nine in the Fifth and not connecting with Nine at the Beginning is like losing one's spouse (the original text says 'not connected to the initial,' where 'initial' is likely a mistake for 'first'). Connecting with Nine at the Beginning would prevent upward movement, and thus the achievement of trust and faithfulness would not be realized.

集說 郭氏雍曰：“匹”，亦敵之類也。得敵匹亡，其道相反也。《彖傳》言柔在內，而爻則其道相反，蓋卦爻取義有不得而同者也。 案 《易》中六四應初九，而義有取焉者，皆上不遇九五者也。如六四遇九五，則以從上為義，而應非所論，《易》例皆然。而此爻尤明，蓋孚不容於有二，況居大臣之位者乎。“月幾望”者，陰受陽光，承五之象也。“馬匹亡”者，無有私群，遠初之象也。 自《坤》卦牝馬以得主為義，而其下曰：“東北喪朋”。東北者，近君之位也，《中孚》之四當之矣。

"The Collected Commentaries" cite Guo Yong's view: "Pairing" belongs to the category of "opponent" (in relation to a spouse). The "getting an opponent" in line six-three and the "loss of a mate" in line six-four are exactly opposite in meaning. The "Commentary on the Judgment" says that the yao (line) with a yin (feminine) number is inside, but the line statement contradicts this, showing that the meaning of the hexagram and its lines are not always consistent. Li Guangdi comments: In The Zhou Changes, the line six-four corresponds to line nine-one and has a meaningful interpretation when there is no nine-five above it; if line six-four meets nine-five, the meaning is to follow the superior, and whether it corresponds is not considered. This is the general rule in The Zhou Changes. This line is especially clear, because trust cannot tolerate two hearts, especially when one is in a position of a minister. "The moon is almost full" refers to the yin receiving the light of yang, which is the image of serving nine-five; "loss of horses and mates" indicates no private faction, which is the image of distancing oneself from nine-one. From the hexagram of Kūn, which takes meaning from the female horse "finding its master," the following line says "loss of companions in the northeast"—the northeast is the position close to the sovereign, and line six-four of Zhōngfú is precisely in this position."

九五，有孚孿如，無咎。 本義 九五剛健中正，《中孚》之實而居尊位，為孚之主者也。下應九二，與之同德，故其象占如此。 程傳 五居君位，人君之道，當以至誠感通天下，使天下之心信之，固結如拘攣然，則為“無咎”也。人君之孚，不能使天下固結如是，則億兆之心，安能保其不離乎。

The Line Statement says: Nine in the Fifth, with sincere faith, brings the world together and does not commit fault. Zhu Xi's The Original Meaning of the Zhou Changes states: Nine in the Fifth is strong and upright, possessing the actual virtue of The Middle Trust and occupying the position of honor. It is the main line expressing trustworthiness. It corresponds with Nine in the Second below, sharing the same virtue, so the image and judgment of the hexagram are as such. Cheng Yi's Yichuan's Commentary on the Changes says: Nine in the Fifth occupies the position of the sovereign. The way of a sovereign should be to use utmost sincerity to connect with the world, making the hearts of all people trust him and bind them together tightly, thus achieving 'no fault'. If the sovereign's sincerity cannot bring such unity, how can the hearts of millions be guaranteed not to scatter?

集說 王氏弼曰：處中誠以相交之時，居尊位以為群物之主，信何可舍，故“有孚 咎”。九五君位，足以感通天下，又無私應之累，故直曰“有孚攣如”而已。 胡氏炳文曰：六爻不言“孚”，惟九五言之，九五孚之主也。

"The Collection of Sayings" cites Wang Bi's explanation: when the Nine in the Fifth is in a position of mutual sincerity, it holds the exalted position and serves as the master of all things. How could sincerity be abandoned? Therefore, it says "there is sincerity... no blame." The original text here is missing a section, along with the name of the next commentator. After the missing text, it continues to say: the Nine in the Fifth is the position of the sovereign, sufficient to connect with all under heaven, and without the burden of partial response. Therefore, it directly states "there is sincerity, tightly bound." Hu Bingwen says: among the six lines, none mention "sincerity," except the Nine in the Fifth, because the Nine in the Fifth is the main line of sincerity."

案 此爻是《彖》所謂“孚乃化邦者也”，人君之孚，與在下者不同，居下位者，中有實德，不遷於外而已，人君則以孚天下為實德。故必誠信固結於天下，然後為“無咎”也。此爻義與《小畜》之九五同，其為臣者，“月幾望”之義亦同，但彼主於君臣相畜，而此主於君臣相孚爾，要之“富以其鄰”者，即“孚乃化邦”之說，而“君子征凶”者，亦即“馬匹亡”之意也。

Li Guangdi remarked: This line refers to the statement in the Commentary on the Judgment, "Faithfulness can transform the state" (only with sincerity can one cultivate the state). The faithfulness of a sovereign differs from that of those in lower positions: those in lower positions need only have real virtue within themselves and not let it flow outward; a sovereign, however, must take faithfulness to the world as actual virtue, so he must surely establish sincerity among the people of the world before he can have no blame. The meaning of this line is the same as that of the line Nine in the Fifth of the Lesser Accumulation, and the meaning of the line "The moon is almost full" in the line of the Sovereign also corresponds; the difference is that the Lesser Accumulation mainly discusses the mutual nurturing between sovereign and subject, while here it mainly discusses mutual faithfulness between sovereign and subject. In summary, the line "Riches are shared with neighbors" in the Lesser Accumulation's Nine in the Fifth is the same as "Faithfulness can transform the state"; and the line "The gentleman's expedition brings calamity" in the Lesser Accumulation's Upper Nine is the same as the meaning of "Horses are lost" here.

上九，翰音登于天，貞凶。 本義 居信之極，而不知變，雖得其貞，亦凶道也，故其象占如比。雞曰翰音，乃巽之象。居《巽》之極，為“登於天”，雞非登天之物而欲登天，信非所信，而不知變，亦猶是也。

The line statement says: "Upper Nine, the sound of a rooster's crowing reaches up to heaven; if one remains firm, it will be ominous." Zhu Xi in The Original Meaning of the Zhou Changes says: "Upper Nine is at the peak of sincerity but does not know flexibility. Although it can maintain correctness, it is a dangerous path, hence its hexagram and divination are thus (the original text says 'like this,' where 'this' is a corruption of 'compare'). In the Book of Rites, the rooster used for sacrifice is called 'Hanyin,' which corresponds to the image of Xun. Upper Nine is at the top of Xun, hence it is said 'ascending to heaven.' A rooster is not something that can ascend to heaven yet it insists on doing so; believing in the wrong person and not knowing flexibility is exactly like this."

程傳 “翰音”者，音飛而實不從，處信之終，信終則衰，忠篤內喪，華美外揚，故云翰音登天，正亦滅矣。陽性上進，風體飛颺。九居《中孚》之時，處於最上，孚於上進而不知止者也，其極至於羽翰之音，登聞於天，貞固於此而不知變，凶可知矣。夫子曰好信不好學，其蔽也賊，固守而不通之謂也。 集說 王氏弼曰：“翰”，高飛也。飛音者，音飛而實不從之謂也。

Cheng Yi's Commentary on the Changes says: The term "hàn yīn" refers to sound flying upward while the substance fails to follow. The upper ninth line is at the end of sincerity, and when sincerity reaches its limit, it turns to decay. Inner sincerity and earnestness are lost, while external ornamentation and superficiality flourish. Therefore, it is said "hàn yīn dēng tiān," meaning the sound of wings reaches the heavens, and even the righteous path is extinguished. The nature of yang is to ascend and strive forward. Xun is wind, and its nature is to spread widely. The upper ninth line is in the time of Zhongfou and occupies the highest position, indicating sincere striving upward without ceasing. When it reaches its extreme, it becomes the sound of wings ascending to heaven. To be stubborn and unyielding at this point without knowing change leads to calamity. Confucius said, "Hao xìn bu hao xue, qi bi ye zé" (favoring sincerity over learning leads to being harmful to oneself and others), which precisely describes the danger of clinging to principles without knowing flexibility. The "Ji Shuo" cites Wang Bi, saying "hàn" means high flight.所谓 "fēi yīn" refers to sound flying upward while the substance fails to follow.

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。胡氏瑗曰：“翰”者，鳥羽之高飛也，上九在一卦之上，居窮極之地，是無純誠之心，篤實之道，徒務其虛聲外飾，以矯偽為尚，如鳥之飛登於天，徒聞其虛聲而已。

The previous commentary explains that the line "Nine at the Top" is located at the very top of the entire hexagram, precisely at the point where the principle of sincerity and trust in the hexagram "Zhongfu" reaches its end. When sincerity and trust reach their limit, they begin to decline. The inner substance of sincerity and earnestness has been lost, yet the outer appearance continues to display an elaborate reputation. Therefore, the line statement says, "The sound of a bird's flight reaches the sky." The collected interpretations cite Hu Yuan, who says, "Han" refers to a bird flying high with its wings. The line "Nine at the Top" is situated at the top of the hexagram, in an extreme position. Its inner thoughts no longer contain pure sincerity, and its actions lack genuine substance. It only focuses on cultivating false reputation and embellishing the outer appearance, treating artificiality as a fashion. This is like a bird flying all the way up to the sky, while people on the ground can only hear the empty sound it makes.

蘇氏軾曰：“翰音”，飛且鳴者也。處外而居上，非中孚之道，飛而求顯，鳴而求信者也，故曰“翰音登于天”，九二在陰而子和，上九飛鳴而登天，其道蓋相反也。朱氏震曰：巽為雞，剛其翰也，柔其毛也。“翰”，羽翮也。雞振其羽翮而後出於聲，“翰音”也。

Collective commentary cites Su Shi's explanation: the term "hàn yīn" refers to a bird that flies and calls at the same time. The line "Nine at the Top" is located outside the hexagram yet occupies the highest position, which contradicts the principle of "Zhongfu" (Sincerity and Trust) that relies on mutual trust and sincerity. This line represents those who seek success by flying high and gain trust by calling out, hence the line statement says "hàn yīn dēng yú tiān" (the call of a bird soars to heaven). Nine in the Second is hidden in the lower trigram's dark place, calling quietly, yet finds resonance from its kind; Nine at the Top flies and calls upward to the heavens, and the two approaches are exactly opposite. Collective commentary also cites Zhu Zhen's explanation: in the "Shu Guan Zhuan" (Commentary on the Hexagrams), the trigram "Xun" (Wind) is symbolized by a chicken. On a chicken, the stiff feathers are the翎羽, and the soft ones are the绒毛. "Hàn" refers to the stiff feathers on the wings. The chicken first shakes its stiff wings, then makes a sound, which is the origin of "hàn yīn."

鄭氏汝諧曰：“翰音”登天者，聲聞過情，君子恥之。章氏潢曰：二居兌澤，故曰“在陰”。上為巽風，故曰“於天”。孚於中也，則鳴鶴自有子和。孚於外也，則翰音徒登於天。然則中孚可以人偽為之哉！

Collected Commentaries cite Zheng Ruoxie's saying: "The sound of the crane's call goes straight up to the heavens; this is when reputation exceeds reality, which is a matter of shame for a gentleman." Collected Commentaries also cite Zhang Huang's saying: Nine in the Second is in the lower trigram "Dui," which represents a marsh, so the line statement of Nine in the Second says "in the shade"; Nine at the Top is in the upper trigram "Xun," which represents wind, so the line statement of Nine at the Top says "to the heavens." Sincerity arises from within, so like Nine in the Second, "the crane calls in the shade," naturally there will be responses from like-minded ones; sincerity that is only shown externally becomes like Nine at the Top, with a hollow call reaching the heavens. Thus, the sincerity discussed in the Zhongfu hexagram is certainly not something artificially fabricated or artificially embellished.

程傳 《小過序卦》：“有其信者必行之，故受之以《小過》。”人之所信則必行，

Cheng Yi cited from the "Xu Gua Zhuan" in his "Yichuan Commentary on the Changes" that "those who have firm belief will certainly act upon it, hence after the hexagram Zhongfou comes Xiaoguo." A person will certainly put into action what he believes in. The original text here has a missing passage. Cheng Yi's explanation of the latter part of the hexagram sequence is missing, and the following directly continues with the hexagram statement.

小過，亨，利貞，可小亨不可大事，飛鳥遺之音，不宜上宜下，大吉。

The Hexagram Statement of Xiao Guo says: Xiao Guo, smooth and unimpeded, is suitable for holding to the correct position; it can be applied to small matters, but not to great affairs. It is like a bird flying by, leaving a trail of sound, which is not suitable to rise upward but should descend and spread downward, thus bringing great good fortune. The original text says "can be small smooth," while the commonly circulated version says "can be small matters," which directly contrasts with the next sentence "not suitable for great affairs."

本義 “小”，謂陰也。為卦四陰在外，二陽在內，陰多於陽，小者過也。既過於陽，可以“亨”矣。然必利於守貞，則又不可以不戒也。卦之二五，皆以柔而得中，故”可小事”。三四皆以剛失位而不中，故“不可大事”。卦體內實外虛，如鳥之飛，其聲下而不上，故能致飛烏遺音之應，則“宜下”而“大吉”，亦“不可大事”之類也。

Zhu Xi in The Original Meaning of the Zhou Changes says that the word "small" in the name of the hexagram refers to a yao of yin. Looking at the structure of the hexagram, four yin lines are located outside, while two yang lines are in the middle, with yin being more numerous than yang. This is called "smaller exceeds" — the flexible and small aspect has surpassed the strong and great. Since it has already surpassed the yang, the matter can be "smooth" or "passable"; but it is necessary to be suitable for holding to uprightness and constancy, so the hexagram statement adds a warning. In this hexagram, the lines six two and six five both have yin lines in the middle positions of the upper and lower trigrams, thus attaining "center," so it is said "suitable for small matters." The lines nine three and nine four both have yang lines that "lose their position" and are not in the center, so it is said "not suitable for great matters." The structure of the hexagram has two lines in the inner trigram being full and the four lines in the outer trigram being thin, like a bird flying, with its sound going downward rather than upward. Therefore, there is ansympathetic response of "a flying bird leaving a sound," which means "suitable for going down" and "great good fortune," which also belongs to the category of "not suitable for great matters."

程傳 “過”者，過其常也。若矯枉而過正，過所以就正也。事有時而當然，有得過而後能亨者，故《小過》自有“亨”義。“利貞”者，過之道，利於貞也不失時宜之謂正，過所以求就中也，所過者“小事”也，事之大者，豈可過也。於《大過》論之詳矣。“飛鳥遺之音”謂過之不遠也，“不宜上宜下”，謂宜順也。順則“大吉”，過以就之，蓋順理也。過而順理，其吉必大。

Cheng Yi in Yichuan's Commentary on the Changes says: The term "overstepping" refers to going beyond the norm. For example, when correcting a bent object, one must slightly overcorrect to return it to the proper position. This kind of "overstepping" is precisely for the purpose of returning to the right path. Sometimes things are naturally like this, and in some cases, one must slightly overstep in order to achieve success. Therefore, the hexagram Xiao Guo itself contains the meaning of "success." It is said "favorable to maintain the correct course" because the path of overstepping must be favorable to upholding the correct way. Not losing the proper timing and measure is called "correctness," and overstepping is done in order to return to the center. The overstepping refers only to minor matters; as for major matters, how can one casually overstep? This point has already been discussed in detail in the hexagram Da Guo. "A flying bird leaves its sound behind" means that the overstepping is not very far. "Not suitable to go up, but suitable to go down" means that it is suitable to follow the natural course. Being able to follow the natural course leads to great good fortune. Using a slight overstepping approach to accommodate the situation is precisely following the principles. When one has overstepped yet follows the principles, the resulting good fortune is certainly great.

集說 王氏弼曰：飛鳥遺其音，聲哀以求處卜愈無所適，下則得安，愈上則愈窮，莫若飛鳥也。孔氏穎達曰：過之“小事”，謂之小過。即行過乎恭，喪過乎哀之例是也。諸氏云，謂小人之行，小有過差，君子為過厚之，行以矯之，如晏子狐裘之比也，過為小事，道乃可通，故曰：“小過亨”。“利貞”者，矯世勵俗，利在歸正也。“可小事不可大事”者，小有過差，惟可矯以小事，不可正以大事。“飛鳥遺之音，不宜上宜下，大吉”者。飛鳥聲哀以求處，過上則愈無所適。過下則不失其安，譬君子處過差之時，為過矯之行，順則執卑守下，逆則犯君陵上，故以順逆類鳥之上下也。

The collected interpretations cite Wang Bi's view: a flying bird leaves behind a mournful cry as it flies, seeking a place to rest. The higher it flies, the less place it has to land; only by going down can it find security. The higher it goes, the more it is trapped without a way out. There is no better example than the flying bird to illustrate this principle. The collected interpretations also cite Kong Yingda's view: what is exceeded is only "small matters," which is called "small excess." This refers to examples cited in the Great Treatise, such as "being slightly more respectful in behavior, or slightly more sorrowful in mourning." Various scholars also say that the actions of small people may deviate slightly, and the gentleman corrects them with especially thick and sincere methods, like Yan Ying who wore an old fox fur coat for thirty years, using frugality to correct extravagance. Since what is exceeded is only small matters, the principle applies, so the hexagram statement says "small excess is smooth." It says "favorable to uprightness" because correcting the world's customs and refining the people's habits brings benefit by returning to the right path. It says "suitable for small matters but not for great ones" because small deviations can only be corrected by small matters, not by great ones. It says "a flying bird leaves its cry behind; it is not suitable to go up but to go down, which is great good fortune" because the bird mourns for a place to rest; going too high leads to nowhere to land, but going down a little does not lose its security. For example, a gentleman in a world with slightly deviated customs may take corrective actions. Following the trend would mean maintaining a humble position, while opposing it would mean offending the sovereign and surpassing those in authority. Therefore, the direction of the bird going down or up is compared to the gentleman's compliance or resistance.

呂氏大臨曰：《小過》，過於小者也。君子之道，皆以濟其不及，然後可以會於中。《大過》以濟其大不及，《小過》以濟其小不及者，濟所以“亨”也。“飛鳥”“不宜上宜下”，上窮而下有止也。過奢過慢則凶，不宜上也。過恭過儉則吉，宜下也。

Collecting interpretations cites Lü Daling's saying: The hexagram "Small Excess" discusses making a slight excess in small matters. A gentleman in establishing himself and acting, uses "excess" to remedy "deficiency," thus returning to the "center." "Great Excess" remedies deficiency in major matters, while "Small Excess" remedies deficiency in minor matters; since there is some remedy, it is "favorable." The saying "flying bird, not suitable to go up but suitable to go down" is because flying upward to the end leads to no support, while descending has a place to rest. Excessive luxury or excessive negligence brings misfortune, which is "not suitable to go up"; being overly respectful or overly frugal brings good fortune, which is "suitable to go down."

《朱子語類》云：《小過》是過於慈惠之類，《大過》則是剛嚴果毅底氣象。《小過》是小事過，又是過於小，如“行過乎恭，喪過乎哀，用過乎儉”。皆是過於小。退後一步，自貶底意思。俞氏琰曰：《小過》之時，可過者“小事”而已，“大事”則不可過也。

The collected interpretations cite Master Zhu's Sayings: The hexagram "Xiao Guo" (Minor Excess) belongs to the category of kindness and tolerance that goes a little too far, while "Da Guo" (Major Excess) represents a strong and severe, resolute and firm demeanor. "Xiao Guo" refers to going beyond in small matters, and going in the direction of "smallness." For example, the "Great Image Commentary" mentions "being respectful and courteous a little too much, grieving for a deceased parent a little too much, and being frugal a little too much," all of which are going in the direction of "smallness," implying a step back or a lowering of one's own standards. The collected interpretations also cite Yu Yan, who says that during the time of "Xiao Guo," one may go a little beyond only in "small matters," but "major matters" should not be exceeded.

林氏希元曰：《小過》不當以人類言。當以事類言。觀大象《本義》曰：三者之過，皆小者之過，可過於小，而不可過於大，可以小過，而不可以甚過。又曰彖所謂“可小事”，而“宜下”，其意可見矣。“《小過》亨”者，小事過而亨也。曰“利貞”，深戒占者之辭。“可小事不可大事，不宜上宜下”，又是申“利貞”之意。陸氏銓曰：君子雖行貴得中，事期當可，然勢有極重，時須損餘以補缺，事必矯枉

Collecting various interpretations, it cites Lin Xiyuan's view: The hexagram "Xiao Guo" (Minor Excess) should not be interpreted according to categories of people, but according to categories of matters. Looking at Zhu Xi's explanation of the "Great Image" in The Original Meaning of the Zhou Changes, he says that the three kinds of "excess" — being respectful in conduct, mourning with sorrow, and using frugality — are all excesses in small matters. One can be slightly excessive in small matters, but not in great matters. One may be slightly excessive, but not excessively so. He also says that the hexagram statement's meaning "it is suitable for small matters" and "it is suitable for the lower position" becomes clear. What is meant by "Xiao Guo is smooth" is that slight excess in small matters leads to smoothness. Adding the phrase "favorable to uprightness" is a very solemn warning to the person consulting the oracle. "It is suitable for small matters, not for great matters; it is suitable for the lower position, not the upper position" again explains the meaning of "favorable to uprightness." Collecting various interpretations also cites Lu Quan's view: although gentlemen's actions should value "the middle," meaning to aim for moderation, yet when circumstances are extremely biased, one must reduce excesses to make up for deficiencies, and thus correction is necessary. However, the original text here is missing some words, and Lu Quan's statement is incomplete.

案 《大過》者，大事過也。《小過》者，小事過也。“大事”，謂關係天下國家之事。“小事”，謂日用常行之事。道雖貴中，而有時而過者，過所以為中也，當過而過，然後可以通行，故有“亨”道而利於正也。“可小事不可大事”，是申《小過》之義。言此卦之義，可以施於小事，不可施於大事。“不宜上宜下”，又是申“利貞”之義。

Li Guangdi remarked: The hexagram "Da Guo" refers to going beyond in major matters, while "Xiao Guo" refers to going beyond in minor matters. By "major matters," it means affairs concerning the state and country; by "minor matters," it refers to daily life and conduct. Although the principle values "zhong" (the mean), sometimes one must go beyond a little, and this "going beyond" is precisely for the purpose of attaining "zhong." When one goes beyond at the right time, things can proceed smoothly, hence this hexagram has the meaning of "heng" (smoothness), and it is also suitable for maintaining correctness. "Suitable for minor matters but not for major matters" elaborates on the meaning of the hexagram "Xiao Guo," meaning that the principles of this hexagram apply to minor matters but not to major ones. "Not suitable for the upper position but suitable for the lower position" further explains the meaning of "li zhen" (favorable to uprightness).

“飛鳥遺之音”者，卦有飛鳥之象，卦示以兆，如飛鳥之遺以音也。上下二字是借鳥飛之上下，以切人事。飛鳥相呼云，不宜上宜下，在飛鳥則上無止戾，下有棲宿，在人事則高亢者失正而遠於理，卑約者得正而近乎情，是以“大吉”也。

Li Guangdi continued to say: The phrase "the sound of a flying bird left behind" refers to the image of a flying bird in this hexagram. The hexagram reveals omens of good or bad fortune to people, just as a flying bird leaves a sound for people to hear. The words "upper" and "lower" are used to correspond with human affairs through the high and low flight of birds. The flying birds call to each other, saying "it is not suitable to go up, but suitable to go down": for the birds, going up has no place to rest and settle, while going down has a nest to dwell in; for human affairs, those with lofty aspirations lose the middle and upright path and move further away from reason, while those who are humble and restrain themselves maintain the middle and upright path and align with human feelings, hence it is said to be "greatly auspicious."

初六，飛鳥以凶。本義 初六陰柔，上應九四，又居過時，上而不下者也。飛鳥遺音，“不宜上宜下”，故其象占如此，郭璞《洞林》占得此者，或致羽蟲之孽。

The line statement of the first line (initial line) says: "A flying bird brings about misfortune." Zhu Xi in *The Original Meaning of the Zhou Changes* explains that the first line is a yao of yin and flexibility, which connects upward with the fourth line (nine in the fourth) through a 'response' relationship. It is also in a situation where yin is excessive compared to yang. This yao represents a type that keeps flying upward without willing to descend. A flying bird leaving a call should naturally be "not suitable to go up but suitable to go down," yet the first line goes against this, hence its symbolic meaning and divinatory judgment. The Jin scholar Guo Pu in *Dong Lin* records that when this line appears in a divination, it sometimes leads to calamities brought by birds.

程傳 初六陰柔在下，小人之象。又上應於四，四，復動體，小人躁《易》，而上有應助，於所當過，必至過甚，況不當過而過乎。其過如飛鳥之迅疾，所以凶也。躁疾如是，所以過之速且遠，救止莫及也。

Cheng Yi in Yichuan's Commentary on the Changes says: The initial line six, being a yin and soft quality in the lowest position, represents the image of a petty person. It also moves upward to correspond with nine in the fourth, which is located in the upper trigram Zhen, a trigram of movement. Petty persons are by nature light-hearted and easily stirred, and with someone above supporting them, they will certainly go beyond the proper limit, especially when they are not supposed to go beyond. They move as swiftly as a flying bird, hence there is danger. Their light-heartedness and rapid movement lead to quick and far-reaching mistakes, leaving no time for remedy or prevention.

集說 孔氏穎達曰：《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”。胡氏瑗曰：《小過》之時“不宜上”，位在下而志愈上，故獲“凶”也。

The collected interpretations cite Kong Yingda's explanation: The meaning of the hexagram "Small Crossing" is that going upward is against the way, while going downward is in harmony with the way. The "responding" line of the first line is in the upper trigram. When it advances forward, it moves toward the contrary direction, like a bird flying in the air without a place to rest, hence the line statement says "a bird meets misfortune." The collected interpretations also cite Hu Yuan's explanation: When in the state of "Small Crossing," one should not go upward. The first line is at the very bottom, yet its aspiration is even more toward the upper, thus resulting in "misfortune."

項氏安世曰：初上二爻，陰過而不得中，是以“凶”也。以卦象觀之，二爻皆當鳥翅之末。初六在艮之下，當止而反飛，以飛致凶，故曰“飛鳥以凶”，上六居震之極，其飛已高則麗於網罟，故曰“飛鳥離之凶”。龔氏煥曰：《大過》卦辭以棟為象，而三四兩爻亦以棟言。《小過》卦辭以鳥為象，而初上兩爻亦以鳥言。《大過》陽過於中，而三四又陽之中也。《小過》陰過於外，初上又陰之外也。

Collective commentary cites Xiang Anshi's view: the first and sixth lines, both being yin lines that are excessive and not in the central position, are both judged as 'auspiciousness is not good'. From the image of the hexagram, these two lines correspond to the ends of the wings of a bird. The first line is at the very bottom of the lower trigram 'Gen' (Mountain), which represents stopping. It should stop but instead takes flight, thus causing misfortune, hence the statement 'a flying bird meets misfortune'. The sixth line is at the extreme of the upper trigram 'Zhen' (Thunder), which represents movement. Flying too high leads to collision with a net, hence the statement 'a flying bird is caught in a net and meets misfortune'. Collective commentary also cites Gong Huan's view: the hexagram statement of 'Great Excess' takes the image of a roof beam, and the lines nine three and nine four also refer to the beam. The hexagram statement of 'Small Excess' takes the image of a flying bird, and the lines first six and sixth also refer to the bird. 'Great Excess' is when yang lines are excessive in the middle of the hexagram, and nine three and nine four are exactly in the center of the yang lines. 'Small Excess' is when yin lines are excessive at the outer part of the hexagram, and first six and sixth are exactly at the outermost part of the yin lines.

胡氏炳文曰：《大過》有棟橈象，棟之用在中，故於三四言之。《小過》有飛鳥象，鳥之用在翼，故於初上言之。然初二五上皆翼也，獨初上言之何耶，嗎飛不在翼而在翰，初上其翰也。

Collecting interpretations cite Hu Bingwen's view: The hexagram "Great Excess" has the image of a bent beam—the beam of a roof, which is under stress at its center, hence the emphasis on the lines nine in the third and nine in the fourth. The hexagram "Small Excess" has the image of flying birds—the key to flight lies in the wings, hence the emphasis on the lines six at the beginning and six at the top. However, the lines two, three, five, and six are all considered wings, so why is the emphasis only on the lines at the beginning and at the top? The original text has a single character error here; according to the meaning, it should be "because"—birds can fly not because of the entire wing, but because of the stiff feathers at the end of the wings. The lines six at the beginning and six at the top correspond precisely to those two stiff feathers.

案 《大過》象棟者兩爻，《小過》象飛鳥者亦兩爻。然《大過》宜隆不宜橈，則四居上吉，三居下凶，宜矣。《小過》之鳥，“宜下”“不宜上”，初居下應吉而反凶者，何也？蓋屋之中棟，惟一而已，四之象獨當之，鳥之翼則有兩，初與上之象皆當之也。初於時則未過，於位則處下，如鳥之正當棲宿者，乃不能自禁而飛，其凶也，豈非自取乎。

Li Guangdi commented: In the hexagram Da Guo, the image of the roof beam is represented by two lines, and in Xiao Guo, the image of flying birds is also represented by two lines. However, in Da Guo, the roof beam is suitable for being high and arched, but not for being low and bent. Therefore, the line nine in the fourth position, being at the top, receives good fortune, while the line nine in the third position, being at the bottom, receives misfortune. This is logical. In Xiao Guo, the birds are suitable for being low and not for being high. The line six at the beginning is at the lowest position, so by reasoning it should receive good fortune, yet it is actually misfortune. Why is this so? Originally, a house has only one main beam, so the line nine in the fourth position alone takes the image of the beam. However, a bird has two wings, so both the line six at the beginning and the line six at the top can take the image. The line six at the beginning, in terms of the situation, has not yet reached the point of "excess," and in terms of its position, is at the lowest. It is like a bird that should be calmly resting, yet it cannot wait and flies up, thus bringing about misfortune. Is this not self-inflicted?

六二，過其祖，遇其妣；不及其君，遇其臣，無咎。本義 六二柔順中正，進則過三四而遇六五，是過陽而反遇陰也。如此則不及六五而自得其分，是不及君，而適遇其臣也。皆過而不過，守正得中之意，“無咎”之道也。

The line statement of the second line says: It goes beyond the grandfather and meets the grandmother; it does not reach the sovereign, but instead meets the proper role of a subject, thus having no fault. Zhu Xi in The Original Meaning of the Zhou Changes says: The second line is gentle and compliant and 'just and upright.' It moves forward beyond the two yang lines, nine three and nine four, and meets six five. This is going beyond the yang and meeting the yin. In this way, it does not reach the sovereign position of six five, but instead maintains its proper role. That is, it does not reach its sovereign but meets its subject. All these seem to be going beyond, but in reality, it does not go beyond. It is maintaining correctness and balance, which is the way to avoid fault.

程傳 陽之在上者父之象，尊於父者祖之象。四在二上，故為“祖”。二與五居相應之地，同有柔中之德，志不從於二四，故過四而遇五，是“過其祖”也。五陰而尊，祖妣之象，與二同德相應，在它卦則陰陽相求，過之時必過其常，故異也。無所不過，故二從五亦戒其過。不及其君遇其臣，謂上進而不陵及於君。適當臣道，則“無咎”也。遇，當也，過臣之分，則其咎可知。

Cheng Yi in his commentary Yichuan's Commentary on the Changes says that a yang line in the upper position represents the image of a father; a position higher than the father represents the image of a grandfather. Since nine in the fourth position is above six in the second, it is called "zu" (grandfather). Six in the second and six in the fifth are in corresponding positions and both possess the virtue of being gentle and moderate, their hearts and minds do not follow those two yang lines, so they pass over nine in the fourth and meet six in the fifth, which is called "guo qi zu" (passing over the grandfather). Six in the fifth is a yin line in a noble position, which represents the image of a grandmother, and shares the same virtue with six in the second and they correspond with each other. In other hexagrams, yin and yang seek each other, but in the hexagram Xiao Guo, which takes "passing" as its meaning, it must go beyond the usual, hence it is different. At this time, there is nowhere to avoid passing, so six in the second follows six in the fifth, and the line statement also reminds it not to go too far. "Bu ji qi jun yu qi chen" means to strive upward without violating or attaching to the position of the ruler, which exactly conforms to the way of being a minister, thus there is no fault. "Yu" means "appropriate"; if one goes beyond the proper role of a minister, the resulting fault is evident.

集說 王氏宗傳曰：六二或過或不及，皆適當其時與分，而不愆於中焉，此在過之道為無過也，故曰“無咎”。俞氏琰曰：遇妣而過於祖，雖過之，君子不以為過也。遇臣則不可過於君，故曰“不及其君”。“遇其臣”，彖言“可小事不可大事，不宜上宜下”。而六二柔順中正，故其象如此，其占“無咎”。

Collected Commentaries cite Wang Zongcheng's statement: Six in the Second sometimes represents 'excess' and sometimes 'deficiency,' but both are precisely in accord with the circumstances and position it occupies, without deviating from the center. In this hexagram, where 'excess' is the meaning, this situation is equivalent to no excess, hence the line statement concludes 'no blame.' Collected Commentaries also cite Yu Yan's statement: encountering the maternal grandmother and surpassing the paternal grandfather, although it is called 'excess,' the gentleman does not regard it as a fault; encountering the position of a minister, one cannot go further to the position of the sovereign, hence it is said 'not reaching the sovereign' and 'meeting the minister.' The hexagram statement says 'suitable for minor matters but not major matters, not suitable for the upper position but suitable for the lower position,' and since Six in the Second is gentle, proper, and centered, its line image is thus, and the divination judgment will not be in error.

張氏振淵曰：“祖”“妣”只作陰陽象，陽亢而陰順也。過祖遇妣，是去陽而就陰，去亢而從順。如此則不陵及於君，適當臣道之常矣。“不及其君遇其臣”，宜下宜順也。吳氏曰慎曰：六二中正，而爻辭以過不及言之。蓋當過而過，當不及而不及，此權之所以取中，而卒無過不及之偏矣。

Collected Commentaries cite Zhang Zhenyuan's statement: "Zu" and "Bi" should only be regarded as two kinds of yin and yang images. The yang is characterized by being lofty and vigorous, while the yin is characterized by being gentle and compliant. To surpass the grandfather and meet the grandmother is to leave the yang and approach the yin, to leave the lofty and follow the compliant. In this way, one does not offend or attach to the position of the sovereign, which is exactly in line with the proper conduct of a subject. What is meant by "not reaching the sovereign but meeting the subject" is that it is appropriate to be in a lower position and appropriate to be compliant. Collected Commentaries also cite Wu Yashen's statement: the second line is originally a yao that is central and upright, but the line statement uses "excess" and "deficiency" to describe it. This is because when it should be excessive, it is excessive, and when it should be deficient, it is deficient. This is precisely the method of balancing and taking the middle way, ultimately not leaning toward either excess or deficiency.

案 古者重昭穆，故孫則拊於祖，孫婦則拊於祖姑。《晉》之“王母”，此爻之“妣”，皆謂祖姑也。兩陰相應，故取妣婦相配之象。凡《易》之義，陰陽有應者，則為君臣，為夫婦，取其耦配也。無應者，則或為父子，或為等夷，或為嫡媵，或為妣婦，取其同類也。此爻二五皆柔，有妣婦之配，無君臣之交，故取遇妣不及其君為義。

Li Guangdi remarked: In ancient times, people emphasized the order of the zhaomu in the ancestral temple, so after a grandson died, he was enshrined among his grandfather's line, and after a granddaughter died, she was enshrined among her grandmother's line. In the Line Statement of the second line of the "Jin" hexagram, "Wangmu" and "bi" in this line refer to the grandmother. The two yin lines, sixth and fifth, correspond to each other, so they take the image of the grandmother and granddaughter. In general, the Zhou Changes take the case of yin and yang lines that have "ying" as the image of ruler and minister, husband and wife, taking their opposite sex pairing. When they do not have "ying", they take the image of father and son, or equal rank peers, or the main wife and her maidens, or grandmother and granddaughter, taking their same type pairing. In this line, the sixth and fifth lines are both yin lines, so only the same type pairing between grandmother and granddaughter exists, and there is no opposite sex pairing between ruler and minister. Therefore, the meaning is established as "meeting the grandmother" and "not meeting the ruler."

孫行而附於祖列，疑其過矣。然禮所當然是適得其分也，無應於君者，不敢仰乾於君之象。然守柔居下，是臣節不失也。以人事類之，則事之可過者。過而得其恭順之體。事之必不可過者，不及而安於名分之常。夫子之言麻冕拜下，意正如此也。《小過》之義主於過恭過儉，妻道也，臣道也。二當其位，而有中正之德，故能權衡於過不及而得其中，於六爻為最善。

Li Guangdi continued to say: attaching the generation of the grandson to the ranks of the ancestors seems to be an overstepping, but this is actually what the rites require, and it is exactly that each one is in their proper place. The line Six in the Second has no 'response' to the sovereign's position, which is the image of not daring to seek the sovereign's favor. However, it maintains flexibility and humility, remaining in a lower position, and thus does not lose the virtue of a minister. Taking human affairs as an analogy: anything that can be slightly excessive, being slightly excessive actually completes the decorum of respect and obedience; anything that must not be excessive, it is better to be insufficient and to abide by the conventional norms of rank. Confucius spoke of 'ma mian' and 'bai xia', with this very intention. The cap was originally made of hemp, but at that time it was changed to silk, which was more frugal, and Confucius followed the people's choice. A minister should originally bow before the sovereign on the lower hall, but at that time it was changed to bowing on the upper hall, which seemed arrogant, so Confucius preferred to go against the majority and continue bowing on the lower hall. The meaning of the hexagram Xiao Guo mainly lies in being slightly excessive in respect and slightly frugal in simplicity, which is the way of a wife and also the way of a minister. The line Six in the Second is in its proper position and possesses the virtue of being both central and upright, so it can balance between being excessive and insufficient, and thus achieve the middle, making it the best line among the six lines.

九三，弗過防之，從或戕之，凶。本義 《小過》之時，事每當過，然後得中。九三以剛居正，眾陰所欲害者也。而自恃其剛，不肯過為之備，故其象占如此，若占者能過防之，則可以免矣。

The line statement of the third line says: If one does not add an extra bit of caution, someone will come to harm him, resulting in misfortune. Zhu Xi in The Original Meaning of the Zhou Changes says: When in the situation of The Small Overstep, doing things often requires a slight excess in order to achieve the proper middle. The third line, with a yang yang line in a yang position, is correctly placed, and thus becomes the target of many yin lines wanting to harm it. However, it relies on its strength and does not add an extra bit of caution, hence the line statement and the judgment. If the person consulting the oracle can add an extra bit of caution, he can avoid this misfortune.

程傳 《小過》陰過陽失位之時，三獨居正，然在下無所能為，而為陰所忌惡。故有當過者，在過防於小人，若“弗過防之”，則或從而戕害之矣，如是則“凶”也。三於陰過之時，以陽居剛，過於剛也。既戒之過防，則過剛亦在所戒矣。防小人之道，正己為先。三不失正，故無必凶之義，能過防則免矣。三居下之上，居上為下，皆如是也。

Cheng Yi in Yichuan's Commentary on the Changes says: The hexagram Xiao Guo represents a time when yin lines are excessively strong and yang lines are out of their proper positions. Only the line Nine in the Third is in its proper position and correct. However, since it is located in the lower trigram, it cannot accomplish great deeds, and instead is suspected and disliked by the other yin lines. Therefore, at this time, the appropriate thing to 'exceed' is to take extra precautions against small people. If one does not 'exceed' in prevention, others will follow up to harm it, which will result in 'misfortune'. The line Nine in the Third is in a situation where yin is excessive, and it is a yang line occupying a strong position, so it is already overly strong. Since it is warned to 'exceed' in prevention, this excessive strength is also included in the warning. The way to prevent small people is first to correct oneself. The line Nine in the Third has not lost its 'correctness', so it is not necessarily misfortunate. By exceeding in prevention, it can avoid misfortune. The line Nine in the Third is at the top of the lower trigram, and anyone who is in a high position yet serving as a subordinate is in a similar situation.

集說 楊氏啟新曰：言當過於防，而九三不知時也。案 《小過》者，小事過也。小事過者，敬小慎微之義也。九三過剛，違於斯義矣。故為不過於周防，而或遇戕害之象。《傳》曰：君子能勤小物，故無大患，此爻之意也。

The collected interpretations cite Yang Qixin's view: the line statement suggests that at this time, one should be overly cautious, but the third line does not understand the situation. Li Guangdi comments: The hexagram "Small Excess" refers to excess in small matters; that is, to show respect in small things and to be cautious in hidden matters. The third line is overly strong and goes against this principle, thus showing an insufficient defense and the possibility of being harmed. The "Zuo Zhuan" says that a gentleman is diligent in small matters and thus avoids great calamities; this is precisely the meaning of this line.

九四，無咎，弗過遇之，往厲必戒，勿用永貞。程傳 四當小過之時，以剛處柔，剛不過也，是以“無咎”。既弗過則合其宜矣，故云“遇之”，謂得其道也。若“往”則有“危”，必當戒懼也。往去柔而以剛進也，“勿用永貞”，陽性堅剛，故戒以隨宜不可固守也。方陰過之時，陽剛失位，則君子當隨時順處，不可固守其常也。四居高位，而無上下之交，雖比五應初，方陰過之時，彼豈肯從陽也，故“往”則有“厲”。

The fourth line statement says: There is no fault; not excessive but just right, moving forward brings danger, so one must be cautious and not stubbornly adhere to fixed rules. Cheng Yi's Yichuan Commentary on the Changes says: The fourth line is in the state of 'Small Excess.' It is a yang strong element in a yin soft position. The yang is not excessive, so there is no fault. Since it is not excessive, it is appropriate, so it says 'meeting it,' meaning it is on the right path. If it goes forward blindly, there is danger, so one must be cautious. The term 'going forward' refers to abandoning the soft and using the strong to advance. The statement 'do not use permanent sincerity' is because the nature of yang is hard and strong, so it warns to adapt to the situation and not be rigid. When yin is excessive, the yang loses its proper position. Therefore, the gentleman should adapt to the situation and adjust his position, not stick to his usual methods. The fourth line is in a high position, but neither above nor below has real connection: although it is close to the fifth line and corresponds with the first line, it is in a time of excessive yin. Those yin lines would not follow the yang. Therefore, 'going forward' leads to 'danger.'

集說 《朱子語類》云：過遇，猶言加意待之也，與九三“弗過防之”文體正同。案 《彖傳》，三四皆“剛失位而不中”，然九三純剛，故“凶”。九四居柔，故有“無咎”之義。然質本剛也，故又戒以當過遇之為善。“遇”者，合人情，就事理。過遇，朱子所謂加意待之者是也。若不能過遇之，則“往”而有“危”。所當以為戒，而不可固執而不變者，是《小過》之時義也。

The collected interpretations cite Master Zhu's "Classical Sayings" saying: what is called "over-attention" is equivalent to treating something with extra care, which exactly matches the phrase "Frugality in action" in the third line statement. Li Guangdi comments: The "Commentary on the Judgment" states that both the third and fourth lines are "strong lines losing their position and not central." However, the third line is purely a strong line in a strong position, hence it is judged as "auspicious." The fourth line, being a strong line in a flexible position, thus has the meaning of being exempt from error. However, its nature is still strong, so the line statement further warns that only by achieving "over-attention" can it be good. "Meeting" means conforming to human feelings and approaching the truth; "over-meeting" is what Master Zhu said, meaning to treat it with extra care. If one cannot achieve "over-meeting," then moving forward will be dangerous. One should regard this as a warning and not be rigid—this is precisely the meaning of the hexagram "Minor Excess."

六五，密雲不雨，自我西郊，公弋取彼在穴。本義 以陰居尊，又當陰過之時，不能有為。而弋取六二以為助，故有此象。“在穴”，陰物也。兩陰相得，其不能濟大事可知。

The line statement of the fifth line says: thick clouds are gathering but no rain is falling; the clouds come from the western suburbs. The king uses an arrow tied with silk to shoot at the thing hidden in the cave. Zhu Xi in The Original Meaning of the Zhou Changes says: the sixth line five, being a yin and flexible line, is in a noble position, and at a time when yin is overpowering yang, cannot accomplish anything, so it only shoots at line six two to take it as a helper, hence the image. "In the cave" refers to hidden yin things. Since two yin lines are together, it is evident they cannot achieve great things.

程傳 五以陰柔居尊位，雖欲過為，豈能成功，如“密雲”而不能成雨。所以不能成雨，自“西郊”故也。陰不能成雨，《小畜》卦中已解。“公弋取彼在穴”，“弋”，射取之也。“射”止是射，“弋”有取義。“穴”，山中之空，中虛乃空也。“在穴”，指六二也，五與二本非相應，乃弋而取之，五當位，故云“公”，謂公上也。同類相取，雖得之。兩陰豈能濟大事乎，猶“密雲之不能成雨”也。

Cheng Yi in Yichuan's Commentary on the Changes says: Six in the Fifth, with its nature of yin and softness, occupies a high position. Even if it wishes to achieve something extraordinary, how could it succeed? It is like thick clouds that cannot form rain. The reason they cannot form rain is because the clouds come from the west suburb. Yin energy alone cannot form rain, and this principle has already been explained in the hexagram Xiao Xu. The word 'yi' in 'gong yi qu bei zai xue' refers to shooting with an arrow tied with a silk thread to capture it. Simply saying 'shooting' means shooting out, but 'yi' implies shooting and capturing. 'Xue' refers to an empty cave in the mountain, which is hollow in order to be a cave. 'Zai xue' refers to Six in the Second. Six in the Fifth and Six in the Second originally do not correspond, yet it is said that Six in the Fifth is to shoot and capture it. Six in the Fifth is in the proper position and thus is called 'gong', referring to the prince or noble in high position. Among similar things, they take from each other. Even if they obtain it, how can two yin lines accomplish great things? This is just like thick clouds that cannot bring rain.

集說 張子曰：《小過》有飛鳥之象，故因曰“取彼在穴”。胡氏瑗曰：“弋”者，所以射高也。“穴”者，所以隱伏而在下也。公以弋繳而取穴中之物，猶聖賢雖過行其事，意在矯下也。

The collected interpretations cite Zhang Zai saying: The hexagram Xiao Guo has the image of a flying bird, so it says "taking something from a hole" following this image. The collected interpretations also cite Hu Yuan saying: "Yi" is used to shoot birds flying high, while "xue" refers to a hidden place at a lower level. King Wang used an arrow tied with a silk thread to get something from a hole, just as sages, although making some actions beyond the usual, have the intention of correcting the customs below.

姚氏舜牧曰：時值《小過》，“宜下”“不宜上”。陰至於五，過甚矣，其所居者尊位也。挾勢自亢，澤不下究，雲雖密而“不雨”，“自我西郊”故耳。當此之時，欲沛膏澤於生民，必須下求穴之士以為輔，乃可也。故又戒之以求助，抑之以下賢。錢氏志立曰：《小過》所惡者，飛烏也。鳥“在穴”而不飛，所謂“不宜上”而“宜下”者也，故公弋取以為助。

Collective commentary cites Yao Shunmu's saying: the situation is precisely that of the hexagram "Small Crossing," which refers to "suitable to go down" and "unsuitable to go up." A yao that is yin in length reaching the sixth line has already gone too far, and it occupies a position of honor. Relying on power to become exalted, the benefits do not reach below, clouds though dense do not rain, precisely because they come from "the west suburb." In such a situation, if one wishes to bestow benefits upon the people, one must seek help from the virtuous men who live in seclusion in mountain caves, so the line statement both reminds it to seek assistance and restrains it from showing respect to the virtuous. Collective commentary also cites Qian Zhi立's saying: what is to be avoided in "Small Crossing" is the word "fly." A bird staying in the cave without flying conforms to the principle of "unsuitable to go up" and "suitable to go down," so the prince shoots it to use as an assistant.

案 《小過》有飛鳥之象，而所惡者飛。蓋飛則上而不下，違乎“不宜上宜下”之義也，雲亦飛物也，下而降則為雨。“密雲不雨”是猶飛而未下也，五在上體，又居尊位，當小過之時，上而未下者也，故取“密雲不雨”為象。雲而“不雨”，則膏澤不下於民矣。以其虛中也，故能降心以從道，抑志以下交。如弋鳥然，不弋其飛者，而弋其在穴者，如此則合乎“宜下”之義。而云之飛者，不崇朝而為雨之潤矣，此爻變鳥之象

Li Guangdi remarked: The hexagram Xiao Guo has the image of flying birds, but what is to be avoided is precisely "flying." Because once it flies, it goes upward rather than downward, which goes against the principle of "not going up but going down." Clouds are things floating in the air, and when they fall, they become rain. "Dense clouds without rain" is like floating and flying without having fallen yet. The line six in the fifth is in the upper trigram and holds the position of honor, which is exactly the situation of the hexagram Xiao Guo, a case of going upward but not yet descending. Therefore, the image of "dense clouds without rain" is used. Clouds that do not become rain fail to bring blessings to the people. Fortunately, the line six in the fifth is a yao of flexibility in the center, and the center is empty, so it can humble itself and follow the right path, suppressing its own will to connect with the lower parts. It is like shooting birds; one does not shoot the ones flying in the sky, but the ones staying in the cave. This conforms to the principle of "going down." The floating clouds will become nourishing rain for all things within a day. This line reverses the image of the bird. The original text has a missing passage here.

上六，弗遇過之，飛鳥離之，凶，是謂災眚。本義 六以陰居動體之上，處陰過之極。過之已高而甚遠者也，故其象占如此。或曰遇過，恐亦只當作過遇，義同九四未知是否。

The line statement of the sixth line at the top says: unwilling to be appropriate and harmonious but persistently going beyond, a flying bird hits a net, resulting in misfortune, which is called heaven's calamity and human disaster. Zhu Xi in The Original Meaning of the Zhou Changes says: the sixth line, being a yin line, is located at the top of the upper trigram "Zhen" (Thunder), which is a trigram representing movement. It is precisely at the extreme point of yin excess, going beyond to a very high and distant position, so its line image and judgment are like this. Some people say "meeting the excess" should be written as "excess meeting" following the style of nine in the fourth, with the same meaning as nine in the fourth. Whether this statement is correct or not, I am not sure yet.

程傳 六陰而動體，處過之極，不與理遇，動皆過之，其違理過常如飛鳥之迅速，所以“凶”也。“離”，過之遠也，是謂“災眚”，是當有災眚也。“災”者天殃，“眚”者人為。既過之極，豈惟人眚，天災亦至，其“凶”可知，天理人事皆然也。

Cheng Yi in Yichuan's Commentary on the Changes says: The Sixth at the Top is a yao of yin, located within the trigram Zhen (Thunder), which is characterized by active movement. It also resides at the extreme point of 'overstepping'. In all matters, it does not conform to reason, and any movement exceeds the proper measure. Its swift and reckless transgression beyond the norms is like a flying bird, hence it is judged as 'dangerous'. The trigram Li signifies going too far. Saying 'is called disaster and misfortune' means that at this time, disaster and misfortune are expected. 'Disaster' refers to calamity sent down by heaven, while 'misfortune' refers to human error. Since it has reached the extreme, it is not only a result of human error but also brings down heavenly calamity. Therefore, its 'dangerous' nature is evident. Both heavenly principles and human affairs are like this.

集說 王氏弼曰：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！孔氏穎達曰：以小人之身，過而弗遇，必遭羅網。其猶鳥飛而無托，必離繒繳，故曰“飛鳥離之凶”也。過亢離凶，是謂自災而致眚。

The collected interpretations cite Wang Bi's view: the excesses of a petty person continue until they reach the highest point. When excess goes beyond moderation, it reaches a state of arrogance; when arrogance reaches its peak, what suitable circumstances could there be? Flying continuously without rest, what support could there be? The calamity is self-inflicted, so what can be said? The collected interpretations also cite Kong Yingda's view: a petty person, persisting in excess without encountering suitable circumstances, will inevitably fall into a trap. This is like a bird flying continuously without a place to rest, inevitably getting caught on an arrow with a silk thread attached. Therefore, it is said, "the calamity of a flying bird being caught." Excess leading to arrogance, colliding with a trap, resulting in calamity, is called bringing down heavenly disasters and causing human misfortunes.

胡氏瑗曰：上六過而不已，若鳥之高翔，不知所止，以至窮極，而離於凶禍不能反於下以圖其所安，猶人之不近人情，亢己而行，故外來之災自招之損，皆有之也。餘氏芑舒曰：飛鳥離之，如鴻則離之之離。俞氏琰曰：彖辭言“不宜上”，而上乃震動之體，動極而忘返，如飛鳥離於繒繳，不亦凶乎？是天災也，亦人眚也。故曰“飛鳥離之凶”，是謂“災眚”。

The collected interpretations cite Hu Yuan's view: the sixth line at the top is overly extreme and refuses to stop, like a bird flying high without knowing where to land, until it reaches the extreme, collides into misfortune, and can no longer return to below to find a secure place. This is like a person who is not close to human feelings and acts with an exaggerated sense of superiority, thus suffering both external calamities and self-inflicted losses. The collected interpretations also cite Yu Yanshu's view: the "li" in "fly away from the bird" refers to the "li" in the "Book of Songs · Bei Wind · Xin Tai" "fish net is set, the wild goose is caught," meaning to be caught in a net. The collected interpretations also cite Yu Yanyin's view: the hexagram statement says "not suitable to go up," but the sixth line at the top is located in the Zhen hexagram, which is characterized by movement, and when it moves to the extreme, it forgets to turn back, like a bird colliding with an arrow tied with a thread. Is this not ominous? This is both a calamity from heaven and a misfortune caused by oneself, so it is said "fly away from the bird is ominous," which is called "zai sheng."

案 《復》之上曰：“迷復凶有災眚”，此曰“飛鳥離之凶”，是謂“災眚”。辭意不同，凶由己作，災眚外至，迷復則因凶而致災眚者也。此則“凶”即其“災眚”也，蓋時當過極，不能自守，而徇俗以至於此，與初六當時未過，而自飛以致凶者稍別。

Li Guangdi comments: The "Fu" hexagram's line six at the top says "mistaken return,凶, with disaster and calamity," while here it says "a bird flying away is凶, which is called disaster and calamity." The meanings of these two sentences are not the same. "Xiong" (凶) is something self-created, while "zai sheng" (灾眚) comes from outside and affects the person. In the "Fu" hexagram's line six at the top, there is first "xiong," and then "zai sheng" arises from it. Here, however, "xiong" itself is its "zai sheng." Because line six at the top is in a situation that has reached an extreme, it cannot hold on, and thus drifts along with the current to this point. This is somewhat different from line six at the beginning, which had not yet reached the point of "overdoing it," yet it took flight on its own and thus incurred "xiong."

總論 項氏安世曰：《坎》、《離》者，《乾》、《坤》之用也。故上經終於《坎》、《離》，下經終於既未濟。《頤》、《中孚》肖離，大小過肖坎。故上經以《頤》、《大過》附《坎》、《離》，下經以《中孚》、《小過》附既未濟。二陽函四陰則謂之《頤》，四陽函二陰則謂之《中孚》，二陽函四陰則謂之《大過》，四陰函二陽則謂之《小過》，《離》之為麗，《坎》之為陷，意亦類此。

In summary, the commentator Xiang Anshi says: The hexagrams Kan and Li represent the functions of Qian and Kun. Therefore, the Upper Canon ends with Kan and Li, and the Lower Canon ends with Ji Ji and Wei Ji. The hexagrams Yi and Zhong Fu resemble Li in shape, both being solid on the outside and hollow in the middle; the hexagrams Da Guo and Xiao Guo resemble Kan in shape, both being hollow on the outside and solid in the middle. Therefore, the Upper Canon places Yi and Da Guo before Kan and Li, and the Lower Canon places Zhong Fu and Xiao Guo before Ji Ji and Wei Ji. Two yang lines enclosing four yin lines form the hexagram Yi; four yang lines enclosing two yin lines form the hexagram Zhong Fu; two yang lines enclosing four yin lines form the hexagram Da Guo—this sentence is repeated as the hexagram Yi in the original text, but according to the structure of the hexagrams, it should be 'four yang lines enclosing two yin lines.' Four yin lines enclosing two yang lines form the hexagram Xiao Guo. The meaning of Li is attachment, and the meaning of Kan is entrapment, which is similar to the above.

吳氏曰慎曰：以二陽言，九三過剛居上，不能自下，故“或戕之”。九四居柔能下，故“無咎”。五上皆以陰乘陽上，《彖傳》所謂“上逆”者也，曰已上，曰已亢，然上凶而五不然者，以其柔中也。六二柔順中正而承乎陽，所謂“下順”者也，故無咎。初以柔居下而凶者，位雖卑，而志則上而不下，是以與上六同為“飛鳥”之象也。

In summary, it also cites Wu Yueshen's remarks: considering two yang lines, nine in the third position is overly strong and located above the lower trigram, unwilling to be humble, hence someone 'may attack it'; nine in the fourth position, being strong in a yin position, can retreat and remain low, thus having no fault. Six in the fifth and six at the top both have yin lines dominating over yang lines, which is exactly what the Commentary on the Judgment refers to as 'upper reversal'. One says it has already gone up, the other says it has already become lofty; yet six at the top is凶 while six in the fifth is not, because six in the fifth is gentle and proper in the center. Six in the second is gentle, proper, and supports the yang line above, which is exactly what the Commentary on the Judgment refers to as 'lower compliance', hence having no fault. Six at the beginning, although in the lowest position, is still凶 because although it is low, its mind is upward rather than downward, thus sharing the image of 'a flying bird' with six at the top.

程傳 《既濟序卦》：“有過物者必濟，故受之以《既濟》 ”。能過於物，必可以濟，故《小過》之後，受之以《既濟》也。為卦水在火上，水火相交，則為用矣。各當其用，故為既濟，天下萬事已濟之時也。

Cheng Yi, in his commentary Yichuan's Commentary on the Changes, cites the "Xugua Zhuan" saying: "Those who exceed the abilities of ordinary people will certainly accomplish things, hence after the hexagram Xiao Guo comes Ji Ji." Being able to surpass ordinary things means certainly accomplishing things, hence after the hexagram Xiao Guo comes Ji Ji. In terms of the structure of the hexagram, the water trigram Kan is above and the fire trigram Li is below, with water and fire meeting, thus producing utility; each fulfilling its function, hence it is called "Ji Ji," which is the time when all things under heaven have been accomplished.

本義 “既濟”，事之既成也。為卦水火相交，各得其用，六爻之位，各得其正，故為《既濟》。“亨小”當為“小亨”，大抵此卦及六爻占辭，皆有警戒之意，時當然也。

Zhu Xi's "The Original Meaning of the Zhou Changes" says: "Ji Ji" refers to a matter that has already been accomplished. In terms of the hexagram structure, water and fire meet, each finding its proper use; the six lines are in proper positions, with yang lines occupying yang positions and yin lines occupying yin positions, each being "appropriate" and correct, hence the name "Ji Ji." The hexagram statement "Heng Xiao" should be read as "Xiao Heng." Generally speaking, the divinatory statements of this hexagram and its six lines carry a warning meaning, as the situation is naturally so. The original text here is missing the hexagram statement "Ji Ji, Heng Xiao, Li Zhen, Chi Ji Zhong Luan," so "The Original Meaning" directly continues from the previous text.

程傳 《既濟》之時，大者既已亨矣，小者尚有未亨也。雖既濟之時，不能無小未亨也，小字在下，語當然也。若言“小亨”，則為亨之小也。“利貞”處《既濟》之時，利在貞固以守之也。“初吉”，方濟之時也。“終亂”，濟極則反也。

Cheng Yi in Yichuan's Commentary on the Changes says: At the time of the hexagram Zhi Ji, the great aspects have already been smooth and successful, but the minor aspects still have not been smooth. Even when everything has been accomplished, there cannot be absolutely no minor obstacles, so the character 'xiao' (small) is placed after 'heng' (smooth). The correct word order should be like this. If it were written as 'xiaoheng' (small smooth), it would mean 'smooth to a small degree'. The statement 'li zhen' (favorable to uprightness) is because, at the time of Zhi Ji, the benefit lies in maintaining uprightness to preserve the achievement. The statement 'chu ji' (initially auspicious) refers to the time when the matter is just completed; the statement 'zhong luan' (final chaos) is because when the accomplishment reaches its peak, it will turn into the opposite.

集說 孔氏穎達曰：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，若不進德修業，至於終極，則危亂及之。谷氏家傑曰：不曰小亨而曰“亨小”，言所亨者其小事也。吳氏曰慎曰：剛柔正則體立，水火交則用行，體立用行，所以為《既濟》也。

The collective commentary cites Kong Yingda's explanation: people often fail to think of danger while in a secure position, and do not treat the end as carefully as the beginning. Therefore, the Hexagram Statement of "Already Completed" first issues a warning at the beginning: although things are currently favorable, if one does not continue to cultivate virtue, when reaching the end, danger and disorder will follow. The collective commentary also cites Gu Jiajie's explanation: using "亨小" instead of "小亨" indicates that the favorable outcome is limited to minor matters. The collective commentary also cites Wu Yashen's explanation: when the strong lines and the weak lines each occupy their proper positions, the essence of the hexagram is established; when water and fire interact, the function of the hexagram is activated. When the essence is established and the function is carried out, this is the meaning of "Already Completed."

案 天地交為《泰》，不交為《否》，水火交為《既濟》，不交則為《未濟》。以治亂之運推之，《泰》、《否》其兩瑞也，《既濟》、《未濟》其交際也。《既濟》當在《泰》之後而《否》之先，《未濟》當在《泰》之先而《否》之後。《泰》猶夏也，《否》猶冬也，《未濟》猶春也，《既濟》猶秋也。故先天之圖，乾坤居南北是其兩端正，離坎居東西，是其交際也。

Li Guangdi remarked: The interaction of heaven and earth's energies is the Trigram Tai, while non-interaction is the Trigram Po. The interaction of water and fire is the Trigram Ji Ji, while non-interaction is the Trigram Wei Ji. Using the energies of a well-governed era and a chaotic era to arrange the sequence, Tai and Po represent the two extremes, while Ji Ji and Wei Ji are the transitions between the extremes. Ji Ji should be placed after Tai but before Po, and Wei Ji should be placed before Tai but after Po. Tai is like summer, Po is like winter, Wei Ji is like spring, and Ji Ji is like autumn. Therefore, in the Earlier Heaven Trigram diagram, Qian and Kun occupy the southern and northern positions, representing the two extremes; Li and Kan occupy the eastern and western positions, representing the transitions between the extremes.

《既濟》之義不如《泰》者，為其《泰》而將《否》也。《未濟》之義優於《否》者，為其《否》而將《泰》也。是以《既濟》彖辭曰“初吉終亂”，即《泰》“城復于隍”之戒，《未濟》彖辭曰“汔濟濡其尾無攸利”，即《否》“其亡其亡”之心。

Li Guangdi continued: The meaning of the hexagram Ji Ji is less than that of Tai, because it has turned from smoothness to blockage; whereas the meaning of Wei Ji is better than that of Po, because it has turned from blockage to smoothness. Therefore, the hexagram statement of Ji Ji says "initially auspicious, finally disorder," which is the warning in the sixth line of Tai, "the city wall falls back into the moat," reminding one of the danger of collapse. The hexagram statement of Wei Ji says "almost reaching the goal, the tail is wet, no benefit," which corresponds to the warning in the ninth line of Po, "its downfall, its downfall," expressing constant vigilance against collapse.

初九，曳其輪，濡其尾，無咎。本義 輪在下，尾在後，初之象也。曳輪則車不前，濡尾則狐不濟。《既濟》之初，謹戒如是，無咎之道，占者如是則“無咎”矣。

The line statement for the initial line (Chu Ji) says: "Hold back the chariot wheel, get the tail wet, there will be no fault." Zhu Xi in The Original Meaning of the Zhou Changes explains that the chariot wheel is at the lower part of the chariot, and the tail is at the rear end of the body, both representing the image of the initial line. Holding back the chariot wheel prevents the chariot from moving forward; getting the tail wet prevents the fox from crossing the river. At the beginning of the state of completion (Ji Ji), being so cautious and careful is the way to avoid faults; if the person consulting the oracle acts in this way, there will be no fault.

程傳 初以陽居下，上應於四，又火體，其進之志銳也。然時《既濟》矣，進不已則及於悔咎，故“曳其輪”，“濡其尾”，乃得“無咎”，輪所以行，倒曳之使不進也。獸之涉水，必揭其尾，“濡其尾”則不能濟。方《既濟》之初，能止其進，乃得“無咎”。不知已則至於咎也。

Cheng Yi in Yichuan's Commentary on the Changes says: The initial line, which is a yang line, is located at the very bottom and moves upward to correspond with the line in the fourth position. It is also within the structure of the Fire trigram. Its will to advance is very sharp. However, the situation is already the hexagram of Ji Ji, which signifies completion. If it continues forward without restraint, it will bring regret and mistakes. Therefore, it should "drag its wheel" and "wet its tail" to avoid mistakes. A wheel is used for movement; dragging it backward means stopping the chariot from moving forward. When an animal crosses a river, it raises its tail high. If the tail gets wet, it cannot cross. At the beginning of Ji Ji, being able to stop advancing avoids mistakes; not knowing when to stop leads to mistakes.

集說 李氏簡曰：既濟之初，以濡尾而曳乾，見其用力之難也。雖“濡其尾”，於義何咎？案 爻之文意，李氏得之。蓋曳輪者，有心於曳之也。濡尾者，非有心於濡之也。當濟之時，眾皆競濟，故有濡尾之患。惟能“曳其輪”，則雖“濡其尾”而可及止也，觀夫子《象傳》可知。

The collected interpretations cite Li Jian's explanation: In the hexagram "Already Completed," the situation is like a tail that has already gotten wet, yet it is still dragged back to pull the wheel, showing the difficulty of exerting force. Even though the tail is wet, by what reason is there any fault? Li Guangdi comments: The meaning of this line is correctly interpreted by Li Jian. Dragging the wheel is an intentional act, but the tail getting wet is not intentional. When everyone is trying to cross the river, people are competing to cross, so it is inevitable that some will have their tails wet. As long as one can drag the wheel, even if the tail is wet, it is still possible to stop. Looking at Confucius' Image Commentary which says "dragging the wheel, there is no fault," one can understand clearly.

六二，婦喪其弗，勿逐，七日得。本義 二以文明中正之德，上應九五剛陽中正之君，宜得行其志。而九五居《既濟》之時，不能下賢以行其道，故二有“婦喪其弗”之象。“茀”，婦車之蔽，言失其所以行也。然中正之道，不可終廢，時過則行矣，故又有“勿逐”而自得之戒。

The line statement of the second line says: A woman loses the curtain on her carriage, but there is no need to search for it; within seven days it will be recovered naturally. Zhu Xi in The Original Meaning of the Zhou Changes says: The second line possesses the virtue of civilization and uprightness. It should be able to realize its aspirations by responding to the virtuous and upright ruler, the nine in the fifth line. However, the nine in the fifth line, being in the situation of The Already Completed, refuses to descend from his elevated position to promote the right path, so the second line has the image of 'a woman losing her curtain.' 'Fufu' refers to the covering on a woman's carriage, symbolizing the loss of means for travel. However, the path of uprightness will not be abandoned forever. When the time comes, it will be possible to proceed again, so the line statement also reminds us not to pursue it actively, for it will be recovered naturally.

程傳 二以文明中正之德，上應九五剛陽中正之君，宜得行其志也。然五既得尊位， 集說 胡氏炳文曰：喪特失其在外者，逐則失其在我者矣。

Cheng Yi in Yichuan's Commentary on the Changes says: Six in the Second possesses the virtue of civilizing and being upright and correct. It should be able to realize its aspirations by responding to the strong and upright ruler, Nine in the Fifth. However, since Nine in the Fifth has already occupied the honorable position... the original text here is missing. The latter part of the Cheng transmission is lost. The collective commentary cites Hu Bingwen saying: losing the curtain of the carriage is losing only an external thing; but if one follows after it, one would lose the thing one should hold onto in one's heart.

案 初二居下位，故皆取君子欲濟時而未得濟為義。“輪”者，車之所以行路也。“茀”者，車之所以蔽門也。初之時，未可以行也，故曰“曳其輪”。二可以行矣，而不苟於行，苟“喪其弗”，亦不行也。夫義路也，禮門也，義不可則不行，禮不備則亦不苟於行也。二有應而曰“喪其茀”者，既未濟卦義以上下體之交為濟，二猶居下體之中故也。

Li Guangdi said: Both initial nine and six in the second are in the lower trigram, so they both take the meaning of a gentleman who wants to serve the world but has not yet obtained the opportunity to establish righteousness. "Lun" is the thing on which a carriage relies to move, and "fu" is the thing used to cover the carriage door. At the time of initial nine, it is not yet possible to travel, hence "dragging its wheel"; at six in the second, although it is already possible to travel, it does not act hastily, and once "losing its fu," it stops. The Mencius says that righteousness is the path a person should take, and ritual is the gate through which a person should enter and exit: if the path of righteousness is blocked, one does not go, and if the ritual is not complete, one does not act hastily. Six in the second clearly has a "response" but says "losing its fu," because the meaning of the hexagram "Already Achieved" and "Not Yet Achieved" takes the meeting of the upper and lower trigrams as "achieving," and six in the second is still in the middle position of the lower trigram.

九三，高宗伐鬼方，三年克之，小人勿用。本義 《既濟》之時，以剛居剛，“高宗伐鬼方”之象也。“三年克之”，言其久而後克，戒占者不可輕動之意。“小人勿用”，占法與《師》上六同。

The line statement of the third line says: King Wen of Shang waged war against the Gufang people, and it took three years to conquer them; do not employ petty men. Zhu Xi in The Original Meaning of the Zhou Changes says: When in the situation of The Already Completed, the third line, with a yang line in a yang position, represents the image of "King Wen of Shang waging war against the Gufang people." "Three years to conquer" indicates a prolonged struggle, implying a warning to the person consulting the oracle not to act rashly. The usage of the judgment "do not employ petty men" is the same as in the sixth line of the upper trigram of the Army hexagram.

程傳 九三當既濟之時，以剛居剛，用剛之至也。《既濟》而用剛如是，乃“高宗伐鬼方”之事。高宗必商之高宗。天下之事既擠，而遠伐暴亂也。威武可及，而以救民為心，乃王者之事也。惟聖賢之君則可，若騁威武，忿不服，貪土地，則殘民肆欲也，故戒不可用小人。小人為之，則以貪忿私意也，非貪忿則莫肯為也。“三年克之”，見其勞憊之甚，聖人因九三當《既濟》而用剛，發此義以示人為法為戒，豈淺見所能及也！

Cheng Yi in his commentary Yichuan's Commentary on the Changes says: Nine in the Third is at the time of the Book of Changes' Ji Ji. A yang line in a yang position is using strength to the extreme. When all things are already accomplished, still using strength in this way is like the case of "Gaozong's campaign against the Gufang." Gaozong must refer to Wu Ding, the middle ruler of the Shang dynasty. When the world's affairs were already completed, he went on a distant campaign against the rebellious state of Gufang; his military might reached wherever it went, but his mind was always concerned with saving the people. This is the true business of a king. Only a sage ruler could do this. If one displays military might, is angry at others' disobedience, and desires land, then it becomes harming the people and indulging private desires. Therefore, the line statement warns against employing petty people. Petty people engage in such actions driven by greed and anger; without greed and anger, they would not do it. The statement "three years to conquer it" shows how exhausted and weary the effort was. The sage, by observing the use of strength in Nine in the Third during Ji Ji, expounds this meaning to set a standard and issue a warning. This is not something a shallow-minded person could imagine.

集說 沈氏該曰：《既濟》初吉，銳於始也。終止則亂，怠於終也。中興之業既就，遠方之伐既成，而使小人預於其間，貪功逞欲，憊民不息，則必以亂終，不可不戒，是以”小人勿用”也。龔氏煥曰：三言克鬼方則事已濟矣。“三年”，言其濟之難。“小人勿用”，欲保其濟也。

Collective commentary cites Shen Cai's explanation: The hexagram "Already Achieved" is called "Initial Good fortune" because at the beginning one is eager and striving. It is called "Disorder at the end" because by the end one becomes slack. The great rejuvenation has already been accomplished, and distant campaigns have also been completed. At this point, if petty people are allowed to interfere, they will seek personal glory and indulge their desires, disturbing the people and making them unable to rest. This will inevitably lead to disorder, so one must be cautious and thus it says "Petty people should not be used." The collective commentary also cites Gong Huan's explanation: The line "Nine in the Third" refers to conquering the Ghost People, meaning the task is completed. The phrase "three years" describes the difficulty of achieving it. The statement "Petty people should not be used" aims to preserve the already achieved situation.

案 《既濟》、《未濟》皆以“高宗”言者，高宗商中興之君，振衰撥亂，自未濟而既濟者也，《既濟》於三言之者，卦為《既濟》，至於內卦之終，則已濟矣，故曰克之者，已然之辭也。《未濟》於四言之者，卦為《未濟》，則至外卦之初，方圖濟也，故曰“震用”者，方然之辭也。既濟之後，則當思患而豫防之，故“小人勿用”，與《師》之戒同。

Li Guangdi remarked: Both the hexagrams "Already Completed" and "Not Yet Completed" refer to "Gaozong," because Gaozong Wudi was a revitalizing ruler of the Shang dynasty, who revived a declining era and restored order from "Not Yet Completed" to "Already Completed." The hexagram "Already Completed" places "Gaozong" at the third line, because the entire hexagram is already "Already Completed," and it has reached the last line of the inner trigram, meaning the matter has been accomplished, thus saying "overcome," using a completed tone. The hexagram "Not Yet Completed" places "Gaozong" at the fourth line, because the entire hexagram is "Not Yet Completed," and it has reached the first line of the outer trigram, meaning the matter is just beginning to be planned, thus saying "start to act," using an ongoing tone. After a matter is completed, one should foresee possible dangers and take preventive measures in advance, hence saying "small people should not be used," which is the same warning as the sixth line of the hexagram "Military Campaign."

六四，繻有衣袽，終日戒。本義 《既濟》之時，以柔居柔，能豫備而戒懼者也，故其象如此。程子曰：“繻”當作濡，“衣袽”所以塞舟之罅漏。集說 蘇氏軾曰：“衣袽”所以備舟隙也，卦以濟為事，故取於舟。

The fourth line statement says: The ship is leaking water, and old cloth and rags are prepared, remaining vigilant all day. Zhu Xi in The Original Meaning of the Zhou Changes says: When in the state of The Already Completed, the fourth line, being a yao of flexibility in a flexible position, is a type that can prepare in advance and remain constantly cautious, hence the line image is like this. Cheng Yi says: "Ru" should be read as "Ru," meaning leakage; "yi ru" refers to old clothes and rags used to block the gaps and leaks on the ship. The collected interpretations cite Su Shi saying: "Yi ru" is used to prevent water leakage from the ship's seams; since this hexagram is about crossing a river, the image is taken from the ship.

郭氏忠孝曰：《既濟》思患豫防，而四又居“多懼”之地，是以有“繻有衣袽”之戒。勿以《既濟》而忘《未濟》之難也。“終日”者，言無怠時也。胡氏炳文曰：乘舟者不可以無繻而忘“衣袽”，亦不可謂“衣袽”已備，遂恝然不知戒。水浸至而不知，則雖有衣袽，不及施矣。備患之具，不失於尋常，而慮患之念，又不忘於頃刻，此處《既濟》之道。

Collective commentary cites Guo Zhongxiao's saying: The hexagram "Already Achieved" discusses anticipating calamities and taking precautions beforehand. Since line six in the fourth position is located at the place mentioned in the "Great Treatise" as "much fear," there is the warning "having a cloth to stop water," meaning one should not forget the difficulties of the time when things were not yet accomplished just because everything is now achieved. Saying "all day long" means there is no moment to be careless. The collective commentary also cites Hu Bingwen's saying: A person on a boat cannot forget to prepare old cloth and rags just because there is no leakage at the moment, nor can he become complacent thinking that the old cloth and rags are already prepared. When the water comes and he is unaware, then even if he has the cloth to stop water, it will be too late. The tools for preventing calamities are never lacking; the thought of worrying about calamities is never forgotten — this is the proper way of being in the hexagram "Already Achieved."

張氏清子曰：六四出離入坎，此濟道將革之時也。濟道將革，則罅漏必生。四坎體也，故取漏舟為戒。“終日戒”者，自朝至夕，不忘戒備，常若坐敝舟而水驟至焉，斯可以免覆溺之患。

Collective commentary also cites Zhang Qingzi's explanation: the sixth line in the fourth position is precisely when the lower trigram "Li" (Fire) is left behind and the upper trigram "Kan" (Water) is entered. This is the time when an established situation is about to change. When an established situation is about to change, gaps and weaknesses will certainly appear. The sixth line in the fourth position belongs to the trigram Kan, which symbolizes water, so a leaking boat is used as a warning. The phrase "constant vigilance throughout the day" means being constantly on guard from morning to night, always keeping in mind the feeling of sitting on a leaking boat, with water about to rush in at any moment. Only in this way can the danger of capsizing and being overwhelmed be avoided.

九五，東鄰殺牛，不如西鄰之禴祭，實受其福。本義 東陽西陰，言九五居尊而時已過，不如六二之在下而始得時也。又當文王與紂之事，故其象占如此。彖辭“初吉終亂”，亦此意也。

The fifth line statement says: A great sacrifice of a bull by the eastern neighbor is not as good as a simple sacrifice by the western neighbor, and it is actually the western neighbor who truly receives blessings. Zhu Xi in The Original Meaning of the Zhou Changes says: The east belongs to yang and the west belongs to yin, meaning that although the nine in the fifth line holds a high position, the situation has already passed, and it is not as good as the six in the second line, which is in a lower position but is at a favorable time. This also fits with the old story of King Wen and King Zhou—Zhou was in the east and Wen was in the west, so the hexagram image and the judgment are like this. The hexagram statement speaks of 'initially auspicious but eventually chaos,' which means the same thing.

程傳 五中實，孚也。二虛中誠也，故皆取祭祀為義。“東鄰”，陽也，謂五。“西鄰”，陰也，謂二。“殺牛”，盛祭也。“禴”，薄祭也。盛不如薄者，時不同也。二五皆有孚誠中正之德，二在濟下，尚有進也，故受福。五處濟極，無所進矣，以至誠中正守之，苟未至於反耳，理無極而終不反者也。已至於極，雖善處無如之何矣，故爻象惟言其時也。

Cheng Yi in Yichuan's Commentary on the Changes says: Nine in the Fifth is a yang line, full in the middle, symbolizing sincerity; Six in the Second is a yin line, empty in the middle, symbolizing respectful sincerity. Therefore, both lines take the meaning of worship and sacrifice. "Eastern neighbor" belongs to yang, referring to Nine in the Fifth; "Western neighbor" belongs to yin, referring to Six in the Second. "Slaughtering a bull" is a grand sacrifice, while "Yue" is a simple sacrifice. The grand one is actually less appropriate than the simple one, because the time is different. Both Six in the Second and Nine in the Fifth possess the virtue of sincerity and uprightness. Six in the Second is in the lower part of the situation of crossing a river, still having room for advancement, so it receives blessings. Nine in the Fifth is at the extreme point of the situation of crossing a river, with no further room for advancement, so it can only be held fast by utmost sincerity and uprightness, temporarily preventing a reversal. In theory, there is no situation that reaches an extreme and does not eventually reverse. Since it has already reached the extreme, even the best handling cannot change the situation, so the meaning of this line is only established according to the situation it is in.

集說 楊氏簡曰：《既濟》盛極則衰至，君子當思患豫防，持盈以虛，保益以損。六四已有“終日”之“戒”矣，而況於五乎？“西鄰”之時，守以損約，故終受福。

Collected Commentaries cite Yang Jian's explanation: When the hexagram Ji Ji reaches its peak of prosperity, decline is sure to follow. Therefore, the gentleman should foresee calamities and prepare in advance, using humility to control fullness and using reduction to preserve gain. The line six in the fourth already has the warning of "being constantly vigilant all day," so how much more so should the line nine in the fifth be cautious? During the time of the western neighbor, by maintaining frugality and restraint, he ultimately received blessings.

潘氏士藻曰：五以陽剛中正，當物大豐盛之時，故借東鄰祭禮以示警懼。夫祭，時為大，時苟得矣，則明德馨而黍稷可薦，明信昭而沼毛可羞。是以“東鄰殺牛，不如西鄰之禴祭，實受其福”。在於合時，不在物豐也。東西者，彼此之辭，不以五與二對言。

Collective interpretations also cite Pan Shizao's view: Nine in the Fifth, possessing the virtue of Yang strength and uprightness, is at a time when all things reach their fullest abundance. Therefore, it uses the sacrificial rites of the eastern neighbor to serve as a warning. Sacrifice, most importantly, should be in harmony with the right time. If the timing is appropriate, then the fragrance of virtue will naturally emerge, and even ordinary offerings such as millet and millet can be presented. When sincerity is clearly evident, as mentioned in the "Zuo Zhuan," even aquatic plants from ponds and marshes can be used for sacrifice. Thus it says, "The eastern neighbor sacrifices a bull, but the western neighbor's simple spring sacrifice actually receives real blessings." The key lies in appropriateness rather than the richness of the offerings. "East" and "West" are merely contrasting terms, not implying a comparison between the Fifth and Second lines.

姚氏舜牧曰：人君當《既濟》時，享治平之盛，驕奢易萌，而誠敬必不足，故聖人借兩鄰以為訓。若曰，“東鄰殺牛”何其盛也。西鄰禴祭，何其薄也。然神無常享，享於克誠。彼殺牛者，反不如禴祭者之“實受其福”，信乎享神者在誠不在物，保治者以實不以文，此蓋教之以祈天保命之道。

The collected interpretations also cite Yao Shunmu's saying: When a ruler is in the hexagram of Ji Ji (Completion), he enjoys the extreme prosperity of universal peace, and the thoughts of arrogance and extravagance are easily aroused, while the sincere and respectful heart is certainly insufficient. Therefore, the sage establishes a warning through the two neighboring states. It is like saying: "The eastern neighbor sacrifices a bull," which is extremely abundant, while "the western neighbor offers a simple sacrifice," which is very meager. However, as the Book of Shang said in Tai Jia, the spirits do not have a fixed preference for the offerings of any particular person; they only accept the offerings of those who truly express sincerity. The one who slaughters the bull ends up not being as blessed as the one who offers a simple sacrifice. This shows that serving the gods lies in sincerity rather than in the things offered, and maintaining a well-governed world lies in reality rather than in ornamentation. This is the way to appeal to heaven and preserve the mandate of heaven.

案 潘氏姚氏之說皆是，當受報收功，極熾而豐之時，而能行恭敬撙節退讓明禮之事，此其所以受福也。與《泰》三“于食有福”同，皆就本爻設戒爾，若以兩鄰為六二。則受福為六二受福，《易》無此例。

Li Guangdi remarked: The views of Pan Shizao and Yao Shunmu are both correct. When one is at the peak of receiving rewards, achieving accomplishments, and being fully prosperous, yet still maintains the reverence, restraint, and humility as described in the "Rites of Zhou: Ceremonial Etiquette," this is the reason for receiving blessings. This is similar to the "Tai" hexagram's line nine three, "there is blessing in food," which is a warning based on the specific line. If "Xi Lin" is taken as line six two, then the one receiving the blessing would be line six two, but the "Zhou Changes" do not have such an example.

上六，濡其首，厲。程傳 《既濟》之極，固不安而危也，又陰柔處之，而在險體之上，坎為水，濟亦取水義，故言其窮至於濡首危可知也。《既濟》之終，而小人處之，其敗壞可立而待也。

The line statement of the sixth line at the top says: The head is soaked, dangerous. Cheng Yi in Yichuan's Commentary on the Changes says: The hexagram of "Already Completed" has reached its extreme, originally unstable and dangerous, and even more so because a yao of yin and flexibility is in this position, and it is located at the very top of the structure of Kan, which represents danger. The image of Kan is water, and the character "ji" (to cross) also implies crossing water. Therefore, it is so difficult that even the head is soaked, and the danger is evident. At the end of all things, a petty person occupies this position, and the situation of decline can be awaited simply by standing still.

集說 胡氏瑗曰：物盛則衰，治極必亂，理之常也。上六處《既濟》之終，其道窮極，至於衰亂，如涉險而濡溺其首，是危厲之極也。皆由治不思亂，安不慮危以至窮極而反於未濟也。

The collected interpretations cite Hu Yuan's view: when things reach their peak they must decline, and when a well-governed era reaches its extreme, disorder is sure to arise; this is a constant principle. The sixth line at the top in the Book of Changes' section on the Completion is at the end of this process, having reached the extreme, falling into a state of decline and disorder, like crossing a dangerous river and submerging one's head, reaching a point of extreme peril. This is due to being in a well-governed era without thinking of disorder, and being in a secure situation without considering danger, thus reaching the extreme and turning back to the section on the Non-Completion.

薛氏溫其曰：“濡其尾”者，有後顧之義。“濡其首”者，不慮前也。恃以為濟，遂至陷沒，沒而至首，其危可知，歷險而不虞患，故曰亂者有其治者也。《既濟》“終亂”，其義見矣。朱氏震曰：以畫卦言之，初為始為本，上為終為末。以成卦言之，上為首為前，初為尾為後。

The collected interpretations also cite Xue Wenqi's view: "Raining on its tail" implies looking back and thinking about something, while "raining on its head" means completely ignoring the future. Relying on the fact that the matter has already been completed, one continues to sink deeper, sinking to the point where even the head is lost, the danger is evident. Experiencing a dangerous situation without foreseeing the disaster, this explains why chaos often arises from those who were once in peace and stability. The hexagram statement of "The Well" speaks of "final disorder," which is exactly what this refers to. The collected interpretations also cite Zhu Zhen's view: from the order of drawing the hexagram, the first line is the beginning and the foundation, while the top line is the end and the tip; from the perspective after the hexagram has taken shape, the top line is the head, in front, and the first line is the tail, at the back.

程傳 《未濟序卦》：“物不可窮也，故受之以《未濟》，終焉，” 《既濟》矣，物之窮也。物窮而不變，則無不已之理。《易》者，變易而不窮也，故《既濟》之後，受之以《未濟》而終焉。未濟則未窮也，未窮則有生生之義，為卦離上坎下，火在水上，不相為用，故為《未濟》。

Cheng Yi cited the "Xu Gua Zhuan" from the "Zhou Yi" in his "Yichuan Commentary on the Changes," saying: "Things cannot be exhausted, so after the 'Ji Ji' hexagram comes the 'Wei Ji' hexagram, and the entire book ends here." When all things have been accomplished, it means that things have reached their limit. If things reach their limit without change, there is no reason for them to stop. The "Zhou Yi" discusses change that is never exhausted, so after the "Ji Ji" hexagram comes the "Wei Ji" hexagram to conclude the book. "Wei Ji" means not yet exhausted, and not yet exhausted implies an endless process of generation. In terms of the structure of the hexagram, Li (Fire) is on top and Kan (Water) is below, with fire floating on water, and the two cannot interact, hence it is called "Wei Ji."

未濟，亨，小狐汔濟，濡其尾，無攸利。本義 “未濟”，事未成之時也。水火不交，不相為用。封之六爻，皆失其位，故為《未濟》，“汔”，幾也。幾濟而濡尾，猶未濟也。占者如此，何所利哉！

The hexagram statement of "Not Yet Completed" says: Not yet completed, but smooth; a small fox is about to cross the river but gets its tail wet, bringing no benefit. Zhu Xi in "The Original Meaning of the Zhou Changes" says: "Not Yet Completed" refers to a time when things have not yet been accomplished. Water and fire do not connect with each other, and thus cannot be used together. In this hexagram, all six lines are out of their proper positions, with yang lines in yin positions and yin lines in yang positions, hence it is called "Not Yet Completed." "Qì" means approaching or nearly. It seems as if the fox is about to cross the river but ends up getting its tail wet, so it is still as if it has not crossed. If someone consults the oracle and encounters this situation, what benefit can there be?

程傳 《未濟》之時，有亨之理，而卦才復有致亨之道。惟在慎處，狐能度永，濡尾則不能濟。其老者多疑畏，故履冰而聽，懼其陷也。小者則未能畏慎，故勇於濟，“汔”，當為仡，壯勇之狀。《書》曰：仡仡勇夫，小狐果於濟，則“儒其尾”而不能濟也。《未濟》之時，求濟之道，當致懼則能“亨”。若如小狐之果，則不能濟也。既不能濟，無所利矣。

Cheng Yi in Yichuan's Commentary on the Changes says: In the hexagram of "Not Yet Completed," there is originally the principle of being able to achieve success. Moreover, the nature of this hexagram provides the path to success. The key lies in being cautious and self-restrained. A fox can cross water, but once its tail gets wet, it cannot cross. An old fox is more cautious and suspicious, so even when stepping on ice, it listens carefully with its ears, fearing the ice might crack and cause it to fall. A young fox does not yet understand caution, so it rushes forward bravely to cross. "Qi" should be read as "Ge," meaning strong and brave. The Book of Documents, Qin Shi, mentions "Ge Ge yong fu," meaning strong and brave men. The young fox crosses the river decisively, but ends up getting its tail wet and unable to cross. When in the hexagram of "Not Yet Completed," the way to achieve success is to fully practice caution and restraint. In that case, one can achieve success. If one acts like the young fox, rushing forward without caution, then it will not be possible. Since it is not possible, there will be no benefit.

集說 胡氏炳文曰：天地不交為《否》，《否》不曰“亨”，《否》不通也。水火不交為《未濟》，非不濟也，未焉爾，故曰“《未濟》亨”。案 “小狐”當從《程傳》之解，“汔濟”當從《本義》之解。要之是戒人敬慎之意，自始濟以至於將濟，不可一息而忘敬慎也。

Collected interpretations cite Hu Bingwen's view: when the heavens and earth's two energies do not interact, it is the Hexagram of "Obstruction" ("Pu"). The Hexagram of "Obstruction" does not say "smooth" because it is completely unconnected. Similarly, when water and fire do not interact, it is the Hexagram of "Not Yet Completed" ("Wei Ji"), but this does not mean it cannot be completed; it simply means it has not yet been completed. Therefore, the Hexagram Statement says "The Hexagram of 'Not Yet Completed' is smooth." Li Guangdi comments: the term "small fox" should be interpreted according to the "Cheng Transmission," and the term "almost crossing" should be interpreted according to the "Ben Yi." In the end, they are all reminders to maintain reverence and caution: from the moment one begins to cross the river until one is almost across, one must not for a moment abandon reverence and caution.

初六，濡其尾，吝。本義 以陰居下，當《未濟》之初，未能自進，故其象占如此。集說 張氏振淵曰：卦辭所謂“小狐”，正指此爻。新進喜事，急於求濟，而反不能濟，可吝，孰甚焉。

The line statement for the first line (Initial Six) says: The tail is wet, there is regret. Zhu Xi in The Original Meaning of the Zhou Changes says: Initial Six, with a yin line in the lowest position, is exactly at the beginning of The Uncompleted, and has not yet the ability to move forward on its own, so the line image and judgment are like this. The collected interpretations cite Zhang Zhenyuan saying: The "small fox" mentioned in the hexagram statement refers precisely to this line. It has just emerged, likes to start things, and is eager to complete them, but ends up failing, which is regrettable. Is there any regret more regrettable than this?

九二，曳其輪，貞吉。本義 以九二應六五，而居柔得中，為能自止而不進，得為下之正也，故其象占如此。程傳 在他卦九居二為居柔得中，無過剛之義也。於《未濟》聖人深取卦象以為戒，明事上恭頤之道。《未濟》者，君道艱難之時也。五以柔處君位，而二乃剛陽之才，而居相應之地，當用者也。剛有陵柔之義，水有勝火之象。方艱難之時，所賴者才臣耳。

The line statement for the second line says: "Hold the chariot wheel, remain steadfast and gain good fortune." Zhu Xi in The Original Meaning of the Zhou Changes explains that the second line, which is a yang line, corresponds with the fifth line, a yin line. Moreover, since the yang line is in a yin position and occupies the central position of the lower trigram, it is able to restrain itself without advancing recklessly. This aligns with the proper conduct of someone in a lower position, hence the symbolic meaning and the judgment are as such. Cheng Yi in Yichuan's Commentary on the Changes states that in other hexagrams, a yang line in the second position is considered "residing in a soft place and being in the center," without the fault of being overly strong. However, in The Book of Uncompleted Affairs, the sage deliberately emphasizes the hexagram's symbolism to issue a warning, clarifying the principle of filial piety and respect towards the sovereign. The Book of Uncompleted Affairs represents a time of difficulty for the sovereign, where the fifth line, a yin line, occupies the position of the sovereign. The second line, a yang line, is a capable person situated in a position corresponding to the fifth line. This is precisely the person who should be appointed. The yang line has the tendency to surpass the yin line, and water has the symbolic power to overcome fire. In times of hardship, the sovereign relies solely on capable ministers.

尤當盡恭順之道，故戒“曳其輪”，則得正而“吉”也。倒“曳其輪”，殺其勢，緩其進，戒用剛之過也。剛過則好犯上而順不足，唐之郭子儀李晟，當艱危未濟之時，能極其恭順，所以為得正而能保其終吉也。於六五則言其“貞吉”光輝，盡君道之善。於九二則戒其恭順，盡臣道之正，盡上下之道也。

Cheng Yi continued to say: Those who are ministers should especially carry out the principle of respectful obedience to the utmost, so the Line Statement warns them "to drag their wheels," thus attaining the right position and achieving "good fortune." To drag back the wheel is to restrain one's own momentum, to slow down one's pace, preventing the excess of strength. When strength becomes excessive, one tends to offend the sovereign and lacks sufficient obedience. Guo Ziyi and Li Sheng of the Tang dynasty, when the situation was still critical and uncertain, were able to practice respectful obedience to the utmost, hence they attained the right position and preserved the final good fortune. The hexagram's line six in the fifth position speaks of "uprightness and good fortune" with radiance, which exhausts the proper way of a sovereign; the line nine in the second position warns of respectful obedience, which exhausts the proper way of a minister—thus the principles for both sovereign and subject are fully explained.

集說 潘氏夢旂曰：九二剛中，力足以濟者也。然身在坎中，未可以大用。故曳其車輪，不敢輕進，待時而動，乃為吉也。不量時度力，而勇於赴難，適以敗事矣。案 《既濟》之時，初二兩爻，猶未敢輕濟，況《未濟》乎，故此爻曳輪之戒，與《既濟》同。而差一位者，時不同也。觀此初二兩爻，“濡其尾”則“吝”，而“曳其輪”則“吉”，可知《既濟》之初，所謂“濡其尾”者，非自止不進之謂也。

Collected Commentaries cite Pan Mengqi's view: Nine in the Second is yang and occupies the central position, possessing sufficient strength to accomplish things; however, it is still trapped in the danger of Kan water, thus unable to act boldly. Therefore, it holds back its chariot wheel, does not advance hastily, and waits for the right moment before moving, which is considered auspicious. Acting without considering the situation and without assessing one's strength, and blindly rushing into difficulties, will inevitably lead to failure. Li Guangdi comments: During the hexagram of Ji Ji, both the first and second lines were still hesitant to cross hastily, let alone during the hexagram of Wei Ji. Therefore, the warning of this line "dragging the chariot wheel" is the same as in Ji Ji, but its position differs by one line because the situation is different. Observing the first and second lines of Wei Ji, "wet tail" leads to "difficulty," while "dragging the wheel" leads to "auspiciousness." This shows that the "wet tail" in the first line of Ji Ji does not mean stopping oneself from moving forward.

六三，未濟，征凶，利涉大川。本義 陰柔不中正，居《未濟》之時，以“徵”則“凶”。然以柔乘剛，將出乎坎，有“利涉”之象，故其占如此。蓋行者可以水浮，而不可以陸走也，或疑利字上當有不字。

The line statement of the third line says: Not yet having crossed, traveling is dangerous, and it is favorable to cross a great river. Zhu Xi in The Original Meaning of the Zhou Changes says: The third line is a yao of yin and flexibility, which is not in the center and not in the proper position, and is in the state of 'Not yet completed'. Therefore, traveling on a distant expedition is dangerous. However, since it is a yin yao dominating over a yang yao, it is about to leave the danger of Kan, and there is an image of 'favorable crossing', so the judgment is thus. This is like a traveler who can float across a river but cannot run on land. Some people have also doubted that there should originally be a 'not' character above the character 'li'.

程傳 《未濟》“征凶”，謂居險無出險之用，而行則凶也，必出險而後可證。三以陰柔不中正之才而居險，不足以濟，未有可濟之道出險之用，而征所以凶也，然《未既》有可濟之道，險終有出險之理，上有剛陽之應，若能涉險而往從之，則濟矣，故“利涉大川”也。然三之陰柔，豈能出險而往，非時不可，才不能也。集說 趙氏汝楳曰：三居《未濟》之終，過此則近於濟矣，故特表以卦名也。胡氏炳文曰：六三居坎上，可以出險，陰柔非能濟者，故明言“未濟征凶”。

Cheng Yi in Yichuan's Commentary on the Changes says that the statement "traveling is dangerous" in the hexagram "Not Yet Completed" refers to a situation where one is in danger but lacks the ability to escape from it. In such a case, traveling is dangerous, and one must first escape the danger before taking action. The line six in the third position is a yin and flexible line, not in the center or in the correct position, and is located in the dangerous situation of Kan. It is not sufficient to accomplish things, neither having a way to succeed nor the ability to escape from danger, hence traveling is dangerous. However, the hexagram "Not Yet Completed" itself has a way to accomplish things, and eventually one can escape from the danger. The line six in the third position has the line nine at the top, a yang line, which corresponds with it. If it can overcome the danger and go towards it, the matter can be accomplished, hence it says "favorable to crossing a great river." However, the line six in the third position itself is yin and flexible, how can it escape the danger and go forward? The timing is not suitable, and the ability is insufficient. The collected interpretations cite Zhao Rumei saying that the line six in the third position is at the last line of the lower trigram "Not Yet Completed," and after this line, it approaches "completed," so the line statement specially mentions the hexagram name. The collected interpretations also cite Hu Bingwen saying that the line six in the third position is at the top of the Kan trigram, which originally can escape the danger, but because it is yin and flexible, it is not a person who can accomplish things, so the line statement clearly says "not yet completed, traveling is dangerous."

案 此爻之義，最為難明。蓋上下卦之交，有濟之義，《既濟》之三，剛也，故能濟。《未濟》之三，柔也，故未能濟。《傳》曰：“其柔危，其剛勝邪！”於此兩爻見之矣。又《既濟》、《未濟》兩卦爻辭，未有舉卦名者，獨此爻曰“未濟”。蓋他爻之既濟未濟者時也，順時以處之而已。此爻時可濟矣，而未能濟，是未濟在己而不在時，故言未濟，

Li Guangdi remarked: The meaning of this line is difficult to explain clearly. Generally, where the upper and lower trigrams meet, there is the idea of "crossing over" or "reaching the other side." The third line of the hexagram "Ji Ji" (The Completion) is a strong line, so it can achieve completion; the third line of the hexagram "Wei Ji" (The Non-Completion) is a weak line, so it cannot achieve completion. The "Xici Xia Zhuan" (Commentary of the Great Treatise, Part II) says, "The weak is in peril, the strong prevails," and this is clearly seen in these two lines. Moreover, the line statements of the hexagrams "Ji Ji" and "Wei Ji" do not mention the names of the hexagrams, except for this line which explicitly states "Wei Ji." Because for the other lines, whether something is completed or not refers to the situation, and one should act in accordance with the situation; but this line is a situation where the opportunity for success has already arrived, yet the line itself cannot achieve success. The reason for non-success lies in the line itself rather than in the situation, so the term "Wei Ji" is specially mentioned. The text following this sentence is missing in the original manuscript.

九四，貞吉，悔亡，震用伐鬼方，三年有賞于大國。本義 以九居四，不正而有“悔”也。能勉而貞，則“悔亡”矣。然以不貞之資，欲勉而貞，非極其陽剛用力之久不能也，故為“伐鬼方”三年而受賞之象。

The line statement of the fourth line says: By maintaining the correct position one attains good fortune, regret disappears; by exerting strength to attack the ghostly people, one receives rewards from a great state within three years. Zhu Xi's The Original Meaning of the Zhou Changes says: A yang line in the fourth position is not in the correct place, so there is originally 'regret'. However, by striving to maintain the correct position, the 'regret' disappears. But since the inherent quality is not correct, to strive for correctness requires the full exertion of yang strength over a long period, hence the image of attacking the ghostly people for three years before receiving rewards.

程傳 九四陽剛，居大臣之位，上有虛中明順之主。又已出於險，《未濟》已過中矣，有可濟之道也。濟天下之艱難，非剛健之才不能也，九雖陽而居四，故戒以貞固則吉而“悔亡”。不貞則不能濟，有悔者也。“震”，動之極也。古之人用力之甚者，“伐鬼方”也。故以為義。力勤而遠伐，至於三年，然後成功，而行大國之賞，必如是乃能濟也。濟天下之道，當貞固如是。四居柔，故設此戒。

Cheng Yi in Yichuan's Commentary on the Changes says: Nine in the Fourth is a yang line, occupying the position of a minister. Above it is Six in the Fifth, a virtuous and civilized ruler who is gentle and compliant. It has already emerged from the danger of Kan, and the hexagram of Wai Ji has passed its middle section, indicating a path to accomplish things. To relieve the difficulties of the world, one must have strong and vigorous ability. Although Nine in the Fourth is a yang line, it is located in a yin position, so the line statement warns it to maintain uprightness and firmness to achieve good fortune and 'regret disappears'. If it does not maintain uprightness, it will fail and leave regret. 'Zhen' represents movement to the extreme. The most arduous task of ancient people was 'campaigning against the Ghost Country', so this was chosen as the meaning. Exerting all one's strength to campaign far away, fighting for three years before achieving success, and then rewarding according to the standards of a great state—only in this way can things be accomplished. The path to relieve the world should be like this, steadfast and unswerving. Nine in the Fourth, being a yang line in a yin position, is therefore specifically warned in this way.

集說 俞氏琰曰：“震用伐鬼方”者，震動而使之驚畏也，《詩時邁》云，“薄言震之，莫不震疊”，與此震同。案 此“伐鬼方”，亦與《既濟》同，而差一位也。“三年克之”，是已克也。“震用伐鬼”，是方伐也。“三年有賞于大國”，言三年之間，賞勞師旅者不絕，非謂事定而論賞也。與《師》之“王三錫命”同，不與《師》之“大君有命”同。

The collected interpretations cite Yu Yan's view: the phrase "Zhen is used to attack the Ghost Country" refers to shaking one's authority to make the enemy frightened and submissive. The "Zhen" in the "Book of Songs, Zhou Songs, Shi Mai" says "a slight shaking of it, and nothing is not frightened or trembling," where the "Zhen" here is of the same meaning. Li Guangdi explains: the "attack the Ghost Country" here is also the same as in the "Ji Ji" hexagram, except that it differs by one line. "Three years to conquer it" means that it has already been conquered, while "Zhen is used to attack the Ghost Country" refers to the ongoing campaign. "There is a reward in the great country for three years" means that during these three years, the military was constantly rewarded and comforted, not that after the matter was settled, rewards were given afterwards. This is similar to the "Shi" hexagram's Nine in the Second "The king gave three rewards," but not similar to the "Shi" hexagram's Six at the Top "The great king has a command."

又案 三四非君位，而以高宗之事言者，蓋《易》中有論時者，則不論其位。如《泰》之論平陂之運，而利於艱貞。《革》之論變革之道，而宜於改命。皆以上下卦之交時義論之也。

Li Guangdi further explained: Nine in the Third and Nine in the Fourth are not the positions of the ruler, yet the Line Statements refer to the story of King Gaozong of Yin. This is because The Zhou Changes contains sections that discuss matters based on the situation of the time. Whenever the discussion is about the situation of the time, it is not bound by the position of the line. For example, in the卦 of Tai, Nine in the Third discusses the transformation between flat ground and steep slope, and advises to maintain uprightness amidst difficulties; in the卦 of Ge, Nine in the Fourth discusses the principles of change, and advises to change the mandate of heaven. These are all based on the meaning of the situation at the junction of the upper and lower hexagrams.

六五，貞吉，無悔，君子之光，有孚，吉。本義 以六居五，亦非正也。然文明之主，居中應剛，虛心以求下之助，故得“貞”而“吉”且“無悔”。又有光輝之盛，信實而不妄，吉而又吉也。

The line statement of the fifth line says: holding to the correct path brings good fortune, there is no regret; this is the radiance of the gentleman, keeping in mind sincerity, thus it is good. Zhu Xi's The Original Meaning of the Zhou Changes says: a yao of yin in the fifth position is also not considered 'appropriate position'; however, it is the master of civilization, residing in the central position of the upper trigram and corresponding with the yang yao nine two below, thus with an open heart seeking help from below, it can achieve 'uprightness' and 'good fortune,' and 'no regret.' It also possesses great radiance, being sincere and not deceptive, thus it is good fortune upon good fortune.

程傳 五文明之主，居剛而應剛，其處得中，虛其心而陽為之輔，雖以柔居尊，處之至正至善，無不足也。既得貞正，故“吉”而“無悔”。貞其固有，非戒也。以此而擠，無不濟也。五文明之主，故稱其光。君子德輝之盛，而功實稱之，“有孚”也。上雲吉，以貞也。柔而能貞，德之吉也。下雲吉，以功也。既“光”而“有孚”，時可濟也。

Cheng Yi in Yichuan's Commentary on the Changes says: The line six in the fifth is the master of civilization. It is a yao of flexibility in a yang position and corresponds with yang yao, thus being in the center. It holds an open and sincere heart, with yang yao supporting it. Although it is a flexible yao in a position of honor, it remains extremely upright and proper, with nothing lacking. Since it maintains uprightness, it is 'auspicious' and 'without regret'. The 'uprightness' here is something it inherently possesses, not a warning. With such conditions, there is nothing that cannot be accomplished. Since the line six in the fifth is the master of civilization, it is praised for its radiance. A gentleman's virtue shines brightly, and his actual achievements match this radiance, which is called 'trustworthiness'. The 'auspiciousness' mentioned above refers to uprightness, and being flexible yet upright is auspicious in terms of virtue. The 'auspiciousness' mentioned below refers to achievements, and having both radiance and trustworthiness indicates that the situation has reached a point where success is possible.

集說 楊氏萬里曰：六五逢未濟之世而光輝，何也？日之在夏，曀之益熱，火之在夜，宿之彌熾。六五變未濟為既濟，文明之盛，又何疑焉？案 《易》卦有“悔亡”“無悔”者，必先“悔亡”而後“無悔”。蓋無悔之義，進於悔亡也。其四五兩爻相連言之者，則《咸》、《大壯》及此卦是也。此卦自下卦而上卦，事已過中，向乎濟之時也。以高宗論之，四其奮伐荊楚之時，而五其嘉靖殷邦之侯乎。凡自晦而明，自剝而生，自亂而治者，其光輝必倍於常時。觀之雨後之日光，焚餘之山色，可見矣。

Collecting interpretations cite Yang Wanli's view: why does the line six in the fifth shine in the context of the hexagram "Not Yet Completed"? Just as the summer sun becomes more stifling when the sky turns dark, and the fire at night grows stronger the longer it burns. When line six in the fifth changes, it transforms "Not Yet Completed" into "Already Completed." The grandeur of civil virtue, what is there to doubt? Li Guangdi comments: in the Zhou Changes, whenever the terms "regret disappears" or "no regret" appear, it is always first "regret disappears" and then "no regret," because the state of "no regret" is one step further than "regret disappears." The lines four and five together explain these two phrases, as seen in the hexagram "Salty" and "Great Strength," as well as the primary hexagram. The primary hexagram moves from the lower trigram to the upper trigram, indicating that the matter has passed the middle stage and is now moving toward completion. Taking the example of King Gaozong of Yin, line nine in the fourth is like his vigorous campaign against Jingchu, while line six in the fifth is probably when he stabilized the state of Yin. Whenever there is a transition from darkness to light, from decline to renewal, from chaos to order, the brilliance is certainly double that of ordinary times. Looking at sunlight after rain or the green grass growing on mountains after a fire, one can understand this clearly.

上九，有孚，于飲酒，無咎，濡其首，有孚，失是。程傳 九以剛在上，剛之極也。居月之上，明之極也。剛極而能明，則不為躁而為決。明能燭理，剛能斷義。居《未濟》之極，非得濟之位，無可濟之理，則當樂天順命而已。若《否》終則有傾，時之變也。《未濟》則無極而自濟之理，故止為《未濟》之極，至誠安於義命而自樂，則可“無咎”。

The line statement of the topmost yao, Upper Nine, says: If one maintains sincerity in heart and drinks in peace, there will be no mistakes; but if one's head is completely soaked, then even with sincerity, one will lose it in this matter. Cheng Yi's Commentary on the Changes says: Upper Nine, with a yang line at the topmost position, represents yang reaching its extreme; it is also located at the top of the trigram Li, which represents brightness. The text originally had the character 'moon' here, which is a mistake. Yang reaching its extreme and brightness reaching its extreme will not lead to impatience but rather to decisiveness. Brightness can illuminate the principles of things, and yang can discern right and wrong. It is located at the end of the hexagram Wei Ji. Since it is neither a position where things can be completed nor a situation where completion is possible, one should simply be content with heaven and fate. Just as the hexagram Pu, when it reaches its end, will collapse, that is due to the change of the times; but Wei Ji does not naturally transform into Ji when it reaches its extreme, so it is merely the extreme of Wei Ji. If one maintains sincere heart and finds joy in the Way and heavenly mandate, one can avoid mistakes.

“飲酒”，自樂也。不樂其處，則忿躁隕穫，入於凶咎矣。若從樂而耽肆過禮，至“濡其首”，亦非能安其處也。“有孚”，自信於中也。“失是”，失其宜也。如是則於有孚為失也。人之處患難，知其無可奈何，而放意不反者，豈安於義命者哉！

Cheng Yi continued to say: "Drinking" is seeking pleasure for oneself. If one cannot be content with one's current situation, one will become resentful and impatient, losing one's aspirations and falling into danger and mistakes. However, if one follows this pleasure and becomes indulgent and excessive, going beyond propriety, leading to "drowning one's head," that is also not being content with one's situation. "Having sincerity" means having firm belief within oneself, while "losing the right measure" means losing the proper limit. When one reaches that point, it is considered a loss of "having sincerity." When a person is in hardship, knowing that there is nothing to be done, he gives in to his desires and never turns back, how can this be considered being content with righteousness and destiny?

集說 劉氏牧曰：《既濟》以柔居上，止則亂也，故“濡其首厲”。《未濟》以剛居上，窮則通矣，故“有孚于飲酒，無咎”。石氏介曰：上九以剛明之德，是內“有孚”也。在《未濟》之終，終又反於《既濟》，故得飲酒自樂。若樂而不知節，復“濡其首”，則雖“有孚”，必失於此，此戒之之辭也。

Collected Commentaries cite Liu Mu's view: In the hexagram "Already Achieved," a yao of flexibility is at the top, and once it stops, disorder arises, hence the statement "dampening the head, danger." In the hexagram "Not Yet Achieved," a strong yao is at the top, and when reaching the end, it becomes通畅, hence the statement "having sincerity in drinking wine, no blame." Collected Commentaries also cite Shi Jie's view: The upper nine possesses the virtue of strength and clarity, which is the "sincerity" in the heart. It is at the end of "Not Yet Achieved," which is about to return to "Already Achieved," so it can drink wine and be happy. If one is happy without restraint and ends up in "dampening the head," then even though there was sincerity originally, it will surely be lost in this matter—this is a warning.

邱氏富國曰：既言“飲酒”之“無咎”，復言飲酒濡首之失，何耶！蓋飲酒可也，耽飲而至於濡首，則昔之“有孚”者，今失於是矣。李氏簡曰：《未濟》之終，甫及《既濟》，而復以濡首戒之。懼以終始，其要無咎，此之謂《易》之道也。

The collected interpretations also cite Qiu Fuguo's view: since it is said that drinking alcohol can avoid mistakes, why is there also a mention of the mistake of drinking until one's head is wet? Originally, drinking itself is permissible, but if one becomes addicted and drinks to the point of soaking one's head, then the previous "trustworthiness" is lost in this regard. The collected interpretations also cite Li Jian's view: The hexagram "Not Yet Completed" reaches its end and connects with "Already Completed," yet it uses "soaking the head" as a warning. As stated in the "Lower Commentary of the Great Treatise," from beginning to end one must maintain a state of vigilance and caution, the key being to avoid mistakes, which is called the principle of the "Zhou Changes."

總論 鄭氏汝諧曰：《既濟》“初吉終亂”，《未濟》則初亂終吉，以卦之體言之，《既濟》則出明而之險，《未濟》則出險而之明。以卦之義言之，濟於始者必亂於終，亂於始者必濟於終，天之道物之理固然也。

In summary, the commentary by Zheng Ruoxie says: The hexagram "Ji Ji" (Completion) is "initially auspicious but eventually chaotic," while "Wei Ji" (Non-Completion) is "initially chaotic but eventually auspicious." In terms of the structure of the hexagrams, "Ji Ji" has the trigram "Li" (Fire) below and "Kan" (Water) above, meaning moving out from brightness into danger; "Wei Ji" has "Kan" below and "Li" above, meaning moving out from danger into brightness. In terms of meaning, if something is completed at the beginning, chaos will surely arise at the end; if the beginning is chaotic, completion will surely come at the end—this is how the heavenly way works, and it is also the natural order of things.

邱氏富國曰：內三爻，坎險也。初言濡尾之吝，二言曳輪之貞，三有征凶位不當之戒，皆未濟之事也。外三爻，離明也。四言“伐鬼方”有賞，五言“君子之光有孚”，上言“飲酒無咎”，則未濟為既濟矣。

In summary, it also cites Qiu Fuguo's statement: the third line of the inner trigram is Kan, symbolizing danger and difficulty. The line Initial Six speaks of regret over a wet tail, Nine in the Second speaks of staying firm while dragging the chariot wheel, and Six in the Third warns of encountering misfortune while traveling and being in an inappropriate position. These are all matters of "Not Yet Achieved." The third line of the outer trigram is Li, symbolizing brightness. Nine in the Fourth speaks of conquering the Ghost Country and receiving rewards, Six in the Fifth speaks of "the light of the gentleman with sincerity," and Nine at the Top speaks of drinking alcohol without committing mistakes. At this point, "Not Yet Achieved" turns into "Achieved."

萬氏善曰：《泰》之變為《既濟》，《否》之變為《未濟》，蓋《既濟》自《泰》而趨《否》者也，《未濟》自《否》而趨《泰》者也。故《既濟》爻辭無吉者，以其趨於《否》也。《未濟》爻辭多吉，以其趨於《泰》也。《否》《泰》者，治亂對待之理。《既濟》、《未濟》者，《否》《泰》變更之漸也。吳氏曰慎曰：《易》之為義，不易也。交易也，變易也。乾坤之純，不易者也。《既濟》《未濟》，交易變易者也。以是始終，《易》之大義。

In summary, it also cites the doctrine of myriad virtues: The hexagram Tai (Peace) becomes Ji Ji (Completion) through "hexagram transformation," and the hexagram Po (Obstruction) becomes Wei Ji (Not Yet Completed) through hexagram transformation. Ji Ji represents the transition from openness to closure, while Wei Ji represents the transition from closure to openness. Therefore, none of the line statements in Ji Ji are favorable, as it is moving toward Po; in contrast, most of the line statements in Wei Ji are favorable, as it is moving toward Tai. Tai and Po represent the opposing concepts of order and disorder. Ji Ji and Wei Ji, on the other hand, illustrate the gradual transformation between Tai and Po. In summary, it also cites Wu Yueshen's statement: The character "Yi" in Zhou Yi (The Book of Changes) contains three meanings: "unchanging," "transaction," and "change." Qian (Heaven) is entirely yang, and Kun (Earth) is entirely yin, which belong to "unchanging." Ji Ji and Wei Ji involve the mutual exchange of water and fire, and a cycle of beginning and end, which belong to "transaction" and "change." The entire book begins with Qian and Kun and ends with Ji Ji and Wei Ji, which precisely reflects the great meaning of Zhou Yi.

本義 “彖”，即文王所繫之辭。“上”者，經之上篇。“傳”者，孔子所以釋經之辭也。後凡言傳者放此。案 《彖傳》者，孔子所以釋文王之意。先釋名，後釋辭。其釋名則雜取諸卦象卦德卦體，有兼取者，有但取其一二者，要皆以傳中首一句之義為重。如《屯》則“剛柔始交而難生”，《蒙》則“山下有險”，皆第一義也。

Zhu Xi's "The Original Meaning of the Zhou Changes" says: "Tu" refers to the hexagram statements attached by King Wen of Zhou to each hexagram. "Shang" refers to the upper part of the classical text. "Chuan" is the text used by Confucius to explain the classical text. From then on, whenever the term "Chuan" is used, it should be understood in this way. Li Guangdi comments: The "Tu Chuan" is used by Confucius to elaborate on King Wen's original meaning. Its method is first to explain the hexagram name, then to explain the hexagram statement. When explaining the hexagram name, it draws materials from "the hexagram image," "the hexagram virtue," and "the hexagram structure," sometimes combining several aspects, sometimes only taking one or two. In the end, the meaning of the first sentence of the "Tu Chuan" is most important. For example, the "Zun" hexagram says "the beginning of the combination of strong and flexible elements leads to difficulties," and the "Meng" hexagram says "a mountain beneath a danger," both of which represent their primary meanings.

釋辭之體，尤為不一。有直據卦名而論其理者，有雜取卦象卦德卦體者，蓋辭生於名。就文王本文觀之，則據卦名而論其理者正也。然名既根於卦，則辭亦不離乎卦，雜而取之。一則所以盡名中之縕，以見辭義之有所從來。一則以為二體六爻吉凶之斷例，而見辭義之無所不包也。唯《乾》、《坤》、《坎》、《離》、《震》、《艮》、《巽》、《兌》八卦不釋名者，八卦之名，文王無改於伏羲之舊，而其德其象，相傳已久，不待釋也。唯《坎》加口“習”字，有取於重卦之義，故特釋之。

Li Guangdi continued to say: the method of interpreting the Hexagram Statements is not uniform. Some directly explain the meaning based on the name of the hexagram, while others incorporate the imagery, virtue, and structure of the hexagram. The Hexagram Statement originally arises from the name of the hexagram. From King Wen's original text, it is clear that explaining the meaning based on the name of the hexagram is the proper method. However, since the name of the hexagram is rooted in its structure, the Hexagram Statement cannot be separated from the structure. Therefore, it is necessary to incorporate various elements. This approach serves two purposes: first, it fully explains the meaning contained in the name of the hexagram, allowing people to see where the meaning of the Hexagram Statement comes from; second, it establishes general principles for judging the fortune or misfortune of the upper and lower parts and the six lines, allowing people to see that the meaning of the Hexagram Statement is comprehensive. Only the eight trigrams, namely Qian, Kun, Kan, Li, Zhen, Gen, Xun, and Dui, do not explain their names, because King Wen did not change the original names used by Fuxi. The virtues and imagery of these trigrams have been passed down for a long time, so there is no need to explain them again. The only exception is the Kan trigram, which has an added character "xi" (practice) on its name—the original character "yi" (one) was mistakenly written as "kou" (mouth)—this is to indicate the meaning of the hexagram formed by the overlapping of upper and lower parts, so it was specially explained.

其釋辭則亦雜取德象，與其爻位。如釋《乾》“元亨利貞”之辭，則以天言之者，其卦象也。以九五言之者，其爻位也。釋《坤》辭以地，釋《坎》辭以水，釋《震》辭以雷，則皆卦象也。釋《坎》以剛中。釋《離》以柔中，釋《艮》曰“上下敵應，不相與也”，釋《巽》曰“剛巽”“柔順”，釋《兌》曰“剛中”“柔外”，則皆爻位也。先明《乾》卦，則諸卦可通矣。

Li Guangdi continued to say: When explaining the Hexagram Statements, the Eight Trigrams also incorporate the use of the trigram's virtue, trigram image, and line positions. For example, when explaining the Hexagram Qian's "Yuan, Heng, Li, Zhen," it uses the concept of Heaven, which refers to the trigram image; when using the Nine in the Fifth, it refers to the line position. The Hexagram Kun's statement is explained by using Earth, the Hexagram Kan's by using Water, the Hexagram Zhen's by using Thunder—all referring to the trigram image. When explaining the Hexagram Kan as "Gang Zhong," the Hexagram Li as "Rou Zhong," the Hexagram Gen as "Shang Xia Di Ying, Bu Xiang Yu Ye," the Hexagram Xun as "Gang Xun" and "Rou Shun," and the Hexagram Dui as "Gang Zhong" and "Rou Wai," these all refer to the line positions. If one first understands the system of the Hexagram Qian, then all the other hexagrams can be fully grasped.

大哉乾元，萬物資始，乃統天。本義 此專以天道明《乾》義，又析“元亨利貞”為四德，以發明之，而此一節首釋元義也。“大哉”，嘆辭。“元”，大也，始也。“乾元”，大德之大始，故萬物之主，皆資之以為始也。又為四德之首，而貫乎天德之始終，故曰“統天”。

The Commentary on the Judgment says: How great is the Qian Yuan! All things rely on it to begin, and it governs the entire heavenly way. Zhu Xi's The Original Meaning of the Zhou Changes says: Here, the heavenly way is used specifically to explain the meaning of the Qian hexagram, and the four virtues "Yuan, Heng, Li, Zhen" are broken down into four kinds of virtues for elaboration. In this section, the meaning of "Yuan" is first explained. "Da zai" is an expression of admiration. "Yuan" means great and also beginning. "Qian Yuan" refers to the great virtue of heaven's great beginning, so all things rely on it as their starting point. It is also the first of the four virtues, running through the entire heavenly virtue, hence it is said to "govern the heavens."

集說 九家易曰：《乾》者純陽，天之象也。觀《乾》之始，以知大德。唯天為大，故曰“大哉”。“元”者，氣之始也。《朱子語類》云：“乾元”只是天之性，不是兩個物事。又云：“元”者用之端，而“亨利貞”之理具焉，至於為“亨”為“利”為“貞”，則亦”元”之為耳，此元之所以包四德也。若分而言之，則“元亨”誠之通，“利貞”誠之復。其體用固有在矣，以用言，則“元”為主，以體言，則“貞”為主。

The collected interpretations cite the "Nine Schools of the Book of Changes" saying: The "Qian" hexagram consists entirely of yang lines, representing the image of heaven. Observing the beginning of "Qian" allows one to understand its great virtue. In the world, only heaven can be called great, hence the phrase "Great indeed." "Yuan" refers to the beginning of the primordial qi. The collected interpretations also cite Master Zhu's "Classified Sayings" saying: "Qian Yuan" is merely the inherent nature of heaven, not two separate things. It also says: "Yuan" is the beginning of function, while the principles of "Heng," "Li," and "Zhen" are already fully contained within it; when it becomes "Heng," "Li," and "Zhen," it is still "Yuan" that is at work. This is why "Yuan" can encompass the four virtues. If we consider them separately, "Yuan Heng" represents the outward expression of sincerity, while "Li Zhen" represents its inward return. In terms of function, "Yuan" is primary; in terms of essence, "Zhen" is primary.

又云：“元”者，天地生物之端倪也。“元”者生意，在“亨”則生意之長，在“利”則生意之遂，在“貞”則生意之成。若言仁便是這意思，仁本生意，生意則惻隱之心也。苟傷著這生意，則惻隱之心便發。若羞惡，也是仁去那義上發。若辭讓，也是仁去那禮上發。若是非，也是仁去那智上發。若不仁之人，安得更有義禮智。

The collected interpretations also cite Master Zhu's "Classical Sayings" which says: "Yuan" is the beginning thread by which heaven and earth nurture all things. "Yuan" is that initial vitality; when it reaches "Heng", the vitality is in growth; when it reaches "Li", the vitality is in completion; when it reaches "Zhen", the vitality has already been fulfilled. If we speak of "Ren", it means exactly this—Ren itself is vitality, and the manifestation of vitality is the feeling of compassion. Once this vitality is touched or injured, the feeling of compassion arises immediately. As for the feeling of shame and aversion, it is the manifestation of Ren in the aspect of "Yi"; the feeling of respect and humility is the manifestation of Ren in the aspect of "Li"; and the feeling of discerning right and wrong is the manifestation of Ren in the aspect of "Zhi". If a person is not Ren, how can he have Yi, Li, or Zhi?

雲行雨施，品物流形。本義 此釋《乾》之“亨”也。集說 楊氏萬里曰：彖言“元”“利貞”，而獨不言“亨”者，蓋“雲行雨施”，即氣之“亨”也，“品物流形”，即形之亨電。俞氏琰曰：前言“萬物”，此言“品物”。萬與品，同與異與？“元”為稟氣之始，未可區別，故總謂之“萬”。“亨”則流動形見，而洪纖高下，各有區別，放特謂之“品”。

The Commentary on the Judgment says: clouds move in the sky, rain falls from heaven, and all things flow and take shape. Zhu Xi's The Original Meaning of the Zhou Changes says: this passage explains the 'gaining' (亨) in the Qian hexagram. Collected Sayings quotes Yang Wanli saying: this passage in the Commentary on the Judgment clearly discusses 'original principle' (元) and 'advantageous uprightness' (利贞), but does not mention the word 'gaining' (亨). This is because 'clouds moving and rain descending' is the smooth flow of qi, and 'all things flowing and taking shape' is the smooth flow of form. Collected Sayings also quotes Yu Yan saying: the previous text mentions 'all things', while this text mentions 'various things'. Are 'all' and 'various' the same or different? In the stage of 'original principle', all things have only just received qi and have not yet differentiated, so they are generally called 'all'. When 'gaining' occurs, qi has already flowed and form has already appeared, with coarse and fine, high and low, each having its own distinction, so it is specifically called 'various'.

大明終始，六位時成，時乘六龍以御天。本義 “始”，即元也。“終”，謂貞也。不終則元始，不貞則無以為元也。此言聖人大明乾道之終始，則見卦之六位，各以時成，而乘此六陽以行天道，是乃聖人之“元亨”也。

The Commentary on the Judgment says: To thoroughly understand the principles of beginning and end, the six lines of a hexagram will successively arise in accordance with the proper time; riding upon these six dragons to govern the heavenly way. Zhu Xi's The Original Meaning of the Zhou Changes says: "Begin" is "Yuan," and "end" is "Zhen." Without an end there can be no beginning, and without firmness there can be no "Yuan." Here it refers to the sage's thorough understanding of the beginning and end of the Qian principle, thereby discerning that the six lines of a trigram arise in their proper time, and thus riding upon these six yang lines to carry out the heavenly way. This is the "Yuan Heng" embodied in the sage.

集說 《朱子語類》云：乾道“終始”，即四德也。“始”則元，“終”則貞，蓋不終則無以為始，不貞則無以為元。六爻之立，由此而立耳。以時成者，言各以其時而成，如“潛”“見”“飛”“躍”，皆以時耳，然皆四德之流行也。又云：“六龍”只是六爻，“龍”只是譬喻。明此六爻之義，“潛”“見”，“飛”“躍”，以時而動，便是“乘六龍”，便是“御天”。聖人便是天，天便是聖人。蔡氏清曰：謂之“乘”者，因龍字生也。御者，如御車之御。

The "Collective Commentary" cites Master Zhu's "Classified Sayings" saying: The "beginning and end" of the principle of the Heaven Trigram (Qian) are the four virtues. "Beginning" is "Yuan," and "end" is "Zhen"; because without an end there can be no beginning, and without firmness there can be no realization of Yuan. The six lines (yao) are established precisely because of this. Saying "it is formed by timing" means that each line is formed according to its own time, for example, "the hidden dragon," "the appearing dragon," "the flying dragon," and "the leaping dragon" are all formed according to their respective times. However, none of them is without the flow of the four virtues. It also says: "the six dragons" are simply the six lines, and "dragon" is merely a metaphor. Once the meaning of these six lines is understood, "hidden," "appearing," "flying," and "leaping" are all movements according to their time, which is called "riding the six dragons," which is "governing heaven." The sage is heaven, and heaven is the sage. The "Collective Commentary" also cites Cai Qing saying: using the character "ride" (cheng) comes from the character "dragon" (long); the character "govern" (yu) is like the "govern" in "charioteer."

乾道變化，各正性命，保合大和，乃利貞。本義 變者化之漸，化者變之成。物所受為性，天所賦為命。“大和”，陰陽會合，沖和之氣也。“各正”者，得於有生之初。“保合”，者，全於已生之後，此言“乾道變化”，無所不利，而萬物各得其性命以自全，以釋“利貞”之義也。

The Commentary on the Judgment says: The principle of Heaven operates and transforms, enabling all things to properly manifest their inherent nature and heavenly mandate, to maintain and gather the great harmony. Thus, there arises the concepts of "beneficial" and "upright." Zhu Xi's The Original Meaning of the Zhou Changes states: "Change" is the gradual process of "transformation," and "transformation" is the completion of "change." The nature that things possess is called "nature," and the mandate bestowed by Heaven is called "mandate." "Great harmony" refers to the harmonious blending of yin and yang. "Each properly manifests" means that all things, at their initial creation, already possess this; "maintain and gather" means that after their creation, they can still preserve it. This passage explains that the principle of Heaven operates universally, enabling all things to receive their nature and mandate and to preserve themselves, thereby elucidating the meaning of "beneficial" and "upright."

集說 《朱子語類》云：“各正性命”，他那元亨時雖正了，然未成形質，到這裡方成，如百穀堅實了，方喚作正性命。又云“乾道變化，各正性命”，總只是一個理。此理處處相渾淪，如一粒粟生為苗，苗便生花，花便結實，又成粟還復本形。一穗有百粒，每粒個個完全，又將這百粒去種，又各成百粒，生生只管不已，初間只是這一粒分去，物物各有理，總只是一個理。

The collected interpretations cite Master Zhu's words from the "Classical Sayings" saying: discussing "each establishes its own nature and destiny," during the "Yuanheng" stage, although it has already been rectified, it has not yet formed a solid substance. It is only at this point that it is completed, just as various grains become hard when they bear fruit, which is called "establishing one's own nature and destiny." He also said: "The way of Heaven brings about change, and each establishes its own nature and destiny," and the whole body is just one principle. This principle is consistent everywhere: like a single grain of millet growing into a sprout, the sprout blooming into flowers, the flowers bearing fruit, and then forming new grains, returning to its original shape. On one ear of grain there are hundreds of grains, each complete in itself; taking these hundreds to plant them again, each produces hundreds more, continuing endlessly. Originally, it was just one grain that was separated. Each thing has its own principle, but in the end, they all return to one principle.

又云：“保合大和”，即是保合此生理也。“天地氤氳”，乃天地保合此生物之理。造化不息，及其萬物化生之後，則萬物各自保合其生理，不保合則無物矣。又云：“保合大和”，天地萬物皆然。天地便是大底萬物。萬物便是小底天地。

The collected interpretations also cite Master Zhu's "Classified Sayings" which state: the phrase "preserving and uniting the great harmony" refers to preserving and uniting the principle of continuous generation. The "Great Treatise" says "the heavens and earth are filled with vital energy," which means the heavens and earth preserve and unite the principle of generating all things, thus enabling the ceaseless operation of creation and transformation. When all things are generated, each thing preserves and unites its own vital principle; if it cannot preserve and unite, then that thing would not exist. It also says: the act of "preserving and uniting the great harmony" applies to all things in the heavens and earth. The heavens and earth are simply enlarged versions of all things, and all things are simply reduced versions of the heavens and earth.

又云：仁為四德之首，而智則能成始而成終，猶“元”為四德之長。然“元”不生於“元”而生於“貞”，蓋天地之化，不翕聚則不能發散也。仁智交際之間，乃萬化之機軸。此理循環不窮，吻合無間，不貞則無以為“元”也。

The collected interpretations also cite Master Zhu's "Classified Sayings" which states: Ren is the first of the four virtues, namely Ren, Yi, Li, and Zhi. However, Zhi is capable of both initiating and concluding, just as "Yuan" is the first of the four virtues, Yuan, Heng, Li, and Zhen. Yet "Yuan" is not produced from "Yuan," but from "Zhen," because the creative power of heaven and earth cannot spread outward without first gathering inward. The intersection of Ren and Zhi is precisely the central pivot of all creation. This principle is cyclical and continuous, with no gaps, so it is said that without Zhen stability, there can be no "Yuan."

胡氏炳文曰：以二氣之分言，則變者萬物之出機，“元亨”是也。化者萬物之人機，“利貞”是也，以一氣之運言，則變者其漸，化者其成，先言“品物流形”，後言“各正性命”。物有此形，即有此性，皆天所命也。謂之“各正”，則命之稟也，乃性之所以一定而不易。謂之“保合”，則性之存也，又命之所以流行而不已。蓋“大和”者，陰陽會合沖和之氣。而“乾元”“資始”之理，固在其中矣。

Collecting sayings cites Hu Bingwen's explanation: From the distinction of yin and yang energies, "change" refers to the emergence of all things from their mechanism, which is "original and prosperous"; "transformation" refers to the return of all things into their mechanism, which is "beneficial and firm". From the perspective of the continuous movement of a single energy, "change" is its gradual process, while "transformation" is its completion. The Commentary on the Judgment first mentions "the flow of things takes form", then says "each corrects its nature and destiny": once things have this form, they have this nature, and all are the destiny bestowed by Heaven. Saying "each corrects" refers to the nature received, which once determined is not changeable; saying "maintaining harmony" refers to the continuity of nature, which is the reason for the unceasing flow of destiny. The so-called "great harmony" is the harmonious blending of yin and yang, and the principle of "Qian Yuan" giving origin is inherently included within it.

薛氏瑄曰：“大哉乾元，萬物資始”，誠之源也，道之體也，萬殊之所以一本也。“乾道變化，各正性命”，誠斯立焉，道之用也，一本之所以萬殊也。然凡言體用，不可分而為二。

Collecting various interpretations, it cites Xue Xuan's saying: "How great is the primordial power of Heaven! All things receive their beginning from it." This speaks of the source of sincerity and the essence of the Way, which is the fundamental principle to which all diverse things return. "The Way of Heaven brings about change, and each thing establishes its own destiny" refers to sincerity taking root here, which is the function of the Way, the fundamental principle spreading out into the myriad differences. However, whenever discussing essence and function, they should not be viewed as separate entities.

蔡氏清曰：“各正”“保合”，雖合為乾之“利貞”。然細分之，各正者利也，保合者貞也。《文言本義》云：利者生物之遂，物各得宜，不相妨害，非即此之“各正性命”乎！貞者生物之成，實理具備，隨在各足，非即此之“保合大和”乎！

Collective interpretations cite Cai Qing's statement: "Each being in its proper place" and "maintaining harmony," when combined, clearly refer to the "beneficial uprightness" of the Qian hexagram. However, if we examine them in detail, "each being in its proper place" corresponds to "beneficial," while "maintaining harmony" corresponds to "uprightness." The "Original Meaning" of the Wenyan explains that "beneficial" refers to the stage where the nurturing of all things has reached completion, with each thing obtaining its appropriate place and not interfering with one another, which is precisely "each being in its proper place." "Uprightness" refers to the stage where the nurturing of all things has reached perfection, with the true nature fully established, so that wherever it is placed, it is self-sufficient. This is precisely "maintaining harmony in great harmony."

林氏希元曰：“各正性命”是“利”，“保合大和”是“貞”。向之“資始”於“元”，“流形”於“亨”者，今則各效法象，各成形質，而性命於是乎各正。既而愈斂愈固，生意凝畜而不滲漏，化機內蘊而不外見，則“大和”於是“保合”矣。

Collective commentary cites Lin Xi Yuan's statement: "Each attains its proper nature and destiny" belongs to "Beneficial," and "Preserving the great harmony" belongs to "Uprightness." Previously, in the stage of "Origin," it initiated the beginning; in the stage of "Progress," it spread and took form, giving rise to myriad things. Now, each presents its proper form and substance, achieving its nature and destiny, so that nature and destiny are properly established here. Then it becomes increasingly contracted and gathered, the vital energy converges and accumulates without leakage, and the mechanism of creation is contained within without being revealed externally. "Great harmony" is thus "preserved and combined" here.

首出庶物，萬國咸寧。本義 聖人在上，高出於物，猶乾道之變化也。“萬國”各得其所而“咸寧”，猶萬物之“各正性命”，而“保合大和”也。此言聖人之“利貞”也。蓋嘗統而論之，“元”之者物之始生，“亨”者物之暢茂，“利”則向於實也，“貞”則實之成也。實之既成，則其根蒂脫落，可複種而生矣。此四德之所以循環而無端也。

The Commentary on the Judgment says: The sage rises above all things, and the myriad states under heaven are all at peace. Zhu Xi's The Original Meaning of the Zhou Changes says: The sage occupies a high position, rising above all things, just as the movement and transformation of the Heaven's trigram; the myriad states each find their proper place and are universally at peace, just as all things each correct their destiny and maintain the great harmony. This passage discusses the virtue of "li zhen" in the sage. Previously, it was discussed in general terms: "yuan" is the initial emergence of all things, "heng" is the flourishing and prosperity of all things, "li" is the process of maturing, and "zhen" is when the fruit has already matured. Once the fruit has matured, the stem detaches, and then it can be sown again and grow anew. This is why the four virtues cycle continuously without beginning or end.

然而四者之間，生氣流行，初無間斷，此“元”之所以包四德而統天也。其以聖人而言，則孔子之意，蓋以此卦為聖人得天位，行天道，而致太平之占也。雖其文義有非文王之舊者，然讀者各以其意求之，則並行而不悖也。《坤》卦放此。

Zhu Xi continued to say: However, among these four, the life qi flows continuously without interruption, which is why "Yuan" is able to encompass the four virtues and govern the heavenly way. As for the sages, Confucius' intention was probably to regard this hexagram as a divination about a sage attaining the position of a king and promoting the heavenly way to bring peace to the world. Although this interpretation is no longer the original meaning of King Wen's hexagram statement, readers can each follow their own approach in understanding it, and the two interpretations can coexist without contradiction. The same applies to the hexagram of "Kun."

程傳 卦下之辭為“彖”，夫子從而釋之，通謂之“彖”。“彖”者言一卦之義，故“知者觀其彖辭，則思過半矣”。“大哉乾元”，贊乾元始萬物之道大也。四德之元，猶五常之仁。偏言則一事，專言則包四者。“萬物資始乃統天”，言“元”也。“乾元”，統言天之道也。天道始萬物，物資始於天也。

Cheng Yi in Yichuan's Commentary on the Changes says: the text below the hexagram is called "tuan," and Confucius provided an explanation, also referred to as "tuan." "Tuan" explains the meaning of the entire hexagram, so the Great Treatise says, "A wise person reads the tuan text and understands about half of it upon reflection." "Great indeed is the creative power of Qian Yuan" praises the great principle of Qian Yuan, which originates all things. The "Yuan" among the four virtues is like "Ren" among the five constants: when taken separately, it is just one of them; but when taken together, it encompasses all four. "All things receive their beginning and thus follow heaven" refers to "Yuan." "Qian Yuan" refers generally to the way of heaven. The way of heaven originates all things, and all things depend on heaven to begin.

“雲行雨施，品物流形”，言“亨”也。天道運行，生育萬物也，大明天道之終始，則見卦之六位，各以時成。卦之初終，乃天道終始，乘此六爻之時，乃天運也。“以御天”謂以當天運。“乾道變化”，生育萬物，洪纖高下，各以其類，“各正性命”也。天所賦為命，物所受為性，“保合大和”乃“利貞”。

Cheng Yi continued, "Clouds move and rain spreads, and all things take form." This refers to "Qing" (smoothness), which is the operation of the heavenly way and the generation of myriad things. By thoroughly understanding the beginning and end of the heavenly way, one can see that the six lines of a hexagram are formed according to their respective times. The beginning and end of a hexagram correspond to the beginning and end of the heavenly way; riding upon the timing of these six lines is the movement of heaven. The phrase "to govern heaven" means to take on the operation of heaven. "The movement of the Qian trigram" refers to the generation of myriad things, with coarse and fine, high and low, each according to their own category. This is called "each establishing its own destiny." What heaven bestows is called "ming" (destiny), and what things receive is called "xing" (nature); to "preserve and harmonize the great harmony" is also called "li zhen" (beneficial constancy).

“保”，謂常存。“合”，謂常和。“保合大和”，是以“利”且“貞”也。天地之道，常久而不已者，“保合大和”也。天為萬物之祖，王為萬邦之宗，乾道“首出庶物”而萬匯亨，君道尊臨天位而四海從。王者體天之道，則“萬國咸寧”也。

Cheng Yi continued to say: "Bao" means constant continuity, and "he" means constant harmony. Being able to "bao he da he" allows for both "li" and "zhen." The way of heaven and earth can last long without ceasing because of "bao he da he." Heaven is the ancestor of all things, and the king is the ancestor of all states; the way of Qian is exalted above all things, thus enabling all things to be harmonious. The way of the sovereign is exalted in the position of the Son of Heaven, thus causing the four seas to submit. When a sovereign embodies the way of heaven, the whole world and all states will be at peace.

集說 《朱子語類》云：“大哉乾元，萬物資始”，“至哉坤元，萬物資生”，那“元”林氏希元曰：伏羲所畫《乾》卦，其義所該者廣，不止天道。文王“元亨利貞”之繫，只是個占辭。原無它意，夫子贊《易》，則專以天道來發明乾義。又將‘元亨利貞”之辭，分為“四德”，以發明乾義，以天道明乾義。它無所見，只在析“元亨利貞”為四德上見得。

The Collected Sayings cite Master Zhu's Words: "How great is the origin of the Heaven Trigram, from which all things receive their beginning" and "How profound is the origin of the Earth Trigram, from which all things receive their growth." The term "origin" here is discussed, but the original text is missing some words. Master Zhu's saying is incomplete, and the text directly continues with Lin Xi Yuan's words. The Collected Sayings also cite Lin Xi Yuan: The hexagram of Heaven drawn by Fuxi encompasses a wide range of meanings, not limited to the way of Heaven. King Wen added the four characters "yuan, heng, li, zhen" as a single oracle phrase, originally without any other meaning. It was only when Confucius interpreted the Zhou Changes that he specifically used the way of Heaven to explain the meaning of the Heaven Trigram, and divided the phrase "yuan, heng, li, zhen" into four virtues, using them to explain the meaning of the Heaven Trigram and to explain the meaning of the Heaven Trigram through the way of Heaven. This point is not found elsewhere, and can only be seen from the fact that "yuan, heng, li, zhen" was split into four virtues.

又曰：“元亨利貞”本旨，在卦辭者，與諸卦一般。至吾夫子分為四德，而後世之言天道者因之，此夫子所以為道德之宗也。又如仁字首見於《尚書》，只作愛人說，至夫子始作心德說，以此立教，仁道始行於世。

The collected interpretations also cite Lin Xi Yuan's statement: "The original meaning of 'Yuan, Heng, Li, Zhen' is the same as their usage in the statements of other hexagrams. Later, Confucius divided them into four virtues, and since then, those who discuss the Way of Heaven have continued to use this division. This is precisely why Confucius is revered as the master of morality. For example, the character 'Ren' first appeared in the Book of Documents, where it simply meant 'loving others'; it was only with Confucius that it came to signify a virtue of the heart, and he used it to establish his teachings. From then on, the way of Ren spread throughout the world.

又曰：“利”者生物之遂，“貞”者生物之成。遂與成，如何分別？《論語》遂事不諫，注云，遂謂事雖未成，而勢不能已也，則知遂是方向成之勢，而貞則成矣。故曰“利”則向於實也，“貞”則實之成也。

The collected interpretations also cite Lin Xi yuan's view: "Li" refers to the stage where the nurturing of all things has reached completion, while "Zhen" refers to the stage where the nurturing of all things has been fully realized. How do "sui" and "cheng" differ? The Analects of Confucius, in the chapter "Baiyi," contains the phrase "sui shi bu jian," which is explained as "sui" meaning that although the matter has not yet been completed, its momentum has already become unstoppable. From this, we can understand that "sui" refers to the momentum heading toward completion, while "zhen" refers to the state where completion has already been achieved. Therefore, Zhu Xi says that "li" refers to the process of becoming solid and mature, while "zhen" refers to the state where the fruit has already matured.

案 《乾》者，健也。彖辭但言至健之道，大通而宜於正固，以為人事之占而已。夫子作《彖傳》，乃推卦象卦位以發明之。以卦象明之者，乾之象莫大於天也。以卦位明之者，乾之位莫尊於五也。以天之“元亨”言之，其以一時統四時之德者莫如“元”，至於澤流萬物則“亨”也。以君之“元亨”言之，九五以一位統六位之德，是亦天之元矣，澤流萬民是亦天之亨矣。

Li Guangdi remarked: The meaning of the Hexagram Qian is strength and vigorousness. The Hexagram Statement merely states that the path of utmost strength and vigorousness is greatly open and suitable for upholding righteousness and firmness, serving as a divination for human affairs. Confucius composed the Commentary on the Judgment, thereby elaborating on the hexagram image and the hexagram position. Using the hexagram image, it is because there is nothing greater than heaven in the image of Qian; using the hexagram position, it is because there is nothing more exalted than the Nine in the Fifth position in the hexagram position. Regarding the "Yuan亨" of heaven, there is nothing more capable of encompassing the virtues of the four seasons than "Yuan," while the spreading of grace to all things is "Heng." Regarding the "Yuan亨" of a sovereign, the Nine in the Fifth position encompasses the virtues of the six positions through a single line, which is the "Yuan" of heaven; the spreading of grace to all the people is the "Heng" of heaven.

其言“六位”，又言“六龍”者，蓋以切“飛龍在天”之義。言四德之終始，寓於六爻之中。而獨九五備眾爻之德，處在天之位。如乘駕六龍以御於天路，則能行雲施雨，與天之“雲行雨施”同也。又以天之“利貞”言之，萬物成遂，性命正而大和洽者，“利貞”之候也。以君之“利貞”言之，九五一爻，為卦之主。

Li Guangdi continued to say: The Commentary on the Judgment discusses both "six positions" and "six dragons," in order to correspond with the meaning of the fifth line's statement "a dragon soars in the heavens." It explains that the beginning and end of the four virtues are contained within the six lines, and only the nine five line possesses all the virtues of the six lines, occupying the position in the heavens. It is like riding six dragons on the heavenly road, thus being able to summon clouds and spread rain, which is the same as the heavens' "clouds moving and rain spreading." Regarding the heavens' "favorable uprightness," when all things mature and grow, and the vital energies are properly aligned with harmonious qi, this is precisely the time of "favorable uprightness." As for the ruler's "favorable uprightness," the fifth line is the main line of the entire hexagram.

上下五陽與之同德，如大君在上，萬民各得其性命之理，以休養於大和之化，是亦天之“利貞”矣。其言“庶物”言“萬國”者，又以切“利見大人”之義。以德位之所統言之，則曰“庶物”。以功化之所及言之，則曰“萬國”。“首出”則為物所睹，至於“咸寧”，而臻乎上治矣。《乾》之為義，無所不包，夫子舉其大者，故以天道君道盡之。

Li Guangdi continued to say: the other five yang lines above and below are in harmony with the Nine in the Fifth, just like the great sovereign occupying the upper position, where all people obtain the principles of their own lives, resting and cultivating themselves in the nurturing of great harmony, which is the "beneficial constancy" of heaven. The Commentary on the Judgment says "numerous things" and "all states," which is to conform to the meaning of "favorable to see a great man." From the scope governed by virtue and position, it is called "numerous things"; from the scope reached by achievements and teachings, it is called "all states." "First emerging" is being looked up to by all things, and when it reaches "universal peace," it attains the highest level of governance. The meaning of the Qian hexagram is all-encompassing, and Confucius only cited the greatest aspect of it, thus explaining it thoroughly through the principles of heaven and sovereign rule.

至哉坤元，萬物資生，乃順承天。本義 此以地道明《坤》之義，而首言元也。“至”，極也，比“大”義差緩，“始”者氣之始，“生”者形之始。順承天施，地之道也、集說 呂氏大臨曰：《乾》之體大矣，《坤》之效乾之法，至乾之大而後已，故“乾元”曰“大哉”，“坤元”曰“至哉”。《朱子語類》云：資乾以始，便資坤以生，不爭得霎時間。萬物資乾以始而有氣，資坤以生而有形，氣至而生，即“坤元”也。

The Commentary on the Judgment says: Ultimate is the origin of the Earth, by which all things are generated. It follows and supports Heaven. Zhu Xi's The Original Meaning of the Zhou Changes says: Here the Earthly Trigram is used to explain the meaning of the Earth hexagram. First comes the concept of "origin." "To reach the utmost" means to reach the extreme, which is slightly less emphatic than "great." "Origin" refers to the beginning of qi, while "generation" refers to the beginning of form. To follow and support Heaven's giving, this is the way of Earth. Collected Sayings cite Lü Dalín saying: The essence of Heaven is already great, and Earth follows the pattern of Heaven, striving to reach the same level as Heaven, hence "Heaven's origin" is called "great indeed," and "Earth's origin" is called "utmost indeed." Collected Sayings also cite Zhu Xi's Words and Sayings: Relying on Heaven to begin, then immediately relying on Earth to generate, there is not even a moment's interval in between. All things rely on Heaven to begin with qi, and rely on Earth to generate form; when qi arrives, form arises, which is what is meant by "Earth's origin."

坤厚載物，德合無疆。含弘光大，品物咸亨。本義 言“亨”也，“德合無疆”，謂配乾也。集說 崔氏憬曰：含育萬物為“弘”，光華萬物為“大”。動植各遂其性，故曰“品物咸亨”也。

The Commentary on the Judgment says: The Earth is thick and solid, bearing all things; its virtue harmonizes with the boundless Heaven. It is inclusive and generous, broad and luminous, thus enabling all things to be harmonious and prosperous. Zhu Xi's The Original Meaning of the Zhou Changes says: This section discusses 'harmony' ('hen'); 'virtue without limits' refers to its pairing with the Heaven. The Collected Sayings cite Cui Jing's view: nurturing all things is called 'hong', making all things radiant is called 'da'; each creature and plant fulfills its own nature, hence 'all things are harmonious and prosperous'.

游氏酢曰：“其靜也翕”，故曰“含弘”。“含”言無所不容，“弘”言無所不有，“其動也闢”，故曰“光大”。“光”言無所不著，“大”言無所不被，此所以“德合無疆”也。

The collected interpretations also cite You Cuo's explanation: The "Great Treatise" discusses the trigram Kun, saying "when it is still, it is gathered in"—meaning that in stillness, it is inwardly restrained, hence it is said "contains and is vast": "contains" means it includes everything without exclusion, and "vast" means it encompasses all things without limit. When it is in motion, it expands, hence it is said "bright and great": "bright" means it illuminates all things without omission, and "great" means it covers all things without restriction. This is the reason why it is said to have a virtue that knows no bounds.

林氏希元曰：無所不包，可見其弘。無所不達，可見其大。“含弘光大”，坤之“亨”也。“品物咸亨”，是物隨《坤》亨而亨也。變“萬”言“品”者，與《乾》“雲行雨施品物流形”一般。

Collective commentary also cites Lin Xi Yuan's view: "All things are included, which shows its 'hong' (vastness); all things are reached, which shows its 'da' (greatness)." "Containing vastness and great radiance" refers to the "hen" (smoothness) of the Hexagram Qian itself, while "all things are smoothly successful" indicates that all things achieve success following the smoothness of Hexagram Qian. Here the character "wan" (ten thousand) is replaced by "pin" (categories), following the usage in the Commentary on the Judgment of Hexagram Qian: "Clouds move and rain spreads, categories of things take form."

牝馬地類，行地無疆。柔順利貞，君子攸行。本義 言“利貞”也。“馬”，乾之象，而以為地類者，牝陰物，而馬又行地之物也，“行地無疆”，則順而健也。“柔順利貞”，《坤》之德也。君子攸行，人之所行，如《坤》之德也。所行如是，則其占如下文所云也。

The Commentary on the Judgment says: A mare belongs to the category of earth, walking on the earth without boundaries; it is gentle and suitable for upholding the right path, which is precisely the path a gentleman should take. Zhu Xi's The Original Meaning of the Zhou Changes says: This section discusses 'favoring uprightness'. 'Horse' originally symbolizes the trigram Qian, but here it is considered as belonging to the category of earth because a mare is a yin entity, and a horse is something that walks on the earth. 'Walking on the earth without boundaries' signifies both gentleness and strength. 'Gentle and upright' represents the virtue of the trigram Kun. 'The gentleman's path' means that a person's way should be like the virtue of Kun; if one's conduct is like this, then the judgment will be as stated in the hexagram statement later.

程傳 資生之道，可謂大矣。《乾》既稱“大”，故《坤》稱“至”。“至”義差緩，不若“大”之盛也，聖人於尊卑之辨，謹嚴如此。萬物資《乾》以始，資《坤》以生，父母之道也。順承無施，以成其功。《坤》之厚德，持載萬物，合於乾之無疆也。以“含弘光大”四者形容《坤》道，猶《乾》之剛健中正純粹也。

Cheng Yi in Yichuan's Commentary on the Changes says: The principle by which all things rely for their growth and development is truly great. Since the Qian hexagram is already called "Great," the Kun hexagram is called "Ultimate." The term "Ultimate" has a slightly more subdued tone than "Great," not as vigorous, and this reflects the strictness with which the sage distinguishes between respect and subordination. All things begin with Qian and take form through Kun, which represents the division of roles between father and mother. Kun accepts and carries forward the gifts from Heaven, thus accomplishing its deeds. The great virtue of Kun supports and carries all things, harmonizing perfectly with the boundless nature of Qian. The phrase "inclusive, expansive, and brilliant" describes the way of Kun, just as "strong, upright, and pure" describes the way of Qian.

“含”，包容也。“弘”，寬裕也。“光”，昭明也。“大”，博厚也。有此四者，故能成承天之功，品物咸得亨遂，取牝馬為象者，以其柔順而健，行地之類也。“行地無疆”，謂健也。《乾》健《坤》順，《坤》亦健乎？曰：非健何以配《乾》，未有《乾》行而《坤》止也。其動也剛，不害其為柔也。“柔順”而“利貞”，乃《坤》德也。君子之所行也，君子之道，合坤德也。

Cheng Yi continued: "Hán" means to include and embrace, "Hóng" means to be broad and generous, "Guāng" means to be bright and radiant, and "Dà" means to be vast and thick. Possessing these four qualities, one is able to accomplish the virtue of following Heaven, and all things can thus flourish and grow. The image of the mother horse is taken because it is both gentle and strong, belonging to the category of creatures that walk on the earth. "Xíng dì wú jiāng" refers precisely to "Jiàn" (strength). Qian represents strength, and Kun represents gentleness, so how can Kun also be "Jiàn"? The answer is: if it is not strong, then how can it be paired with Qian? There has never been a time when Qian is in motion while Kun remains still. Although Kun is "Dòng yě gāng" (strong in motion), this does not contradict its essential nature of being gentle. Being gentle and suitable for upholding the right path is the virtue of Kun, and it is also the path that the gentleman should follow. The gentleman's way is entirely in harmony with the virtue of Kun.

集說 王氏弼曰：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”。《朱子語類》云：“牝馬地類，行地無疆”，便是那“柔順利貞，君子攸行”。本連下面，緣它趁押韻後，故說在此。

The collected interpretations cite Wang Bi's saying: the great earth is able to "have no boundaries" because it operates in a humble and gentle manner. The hexagram Qian uses the dragon to "govern heaven," while the hexagram Kun uses the horse to "move across the earth." The collected interpretations also cite Master Zhu's "Classified Sayings": "the mare is of the earth's kind, moving across the earth without boundaries," which refers to "gentle and smooth, the gentleman's way of proceeding." These two sentences should have been placed in the following text, but they were moved here to follow the rhyme.

又云：《程傳》云，未有《乾》行而《坤》止，此說是。且如《乾》施物，《坤》不應，則不能生物。既會生物，便是動，若不是它健後，如何配《乾》，只是健得來順。

The collected interpretations also cite Master Zhu's "Classical Sayings" which says: The "Programme of Cheng" states that "there has never been a situation where Heaven is moving while Earth is stationary." This is correct. For example, Heaven bestows its vitality upon all things; if Earth does not respond, nothing can be generated. Since something is indeed generated, it must be in motion. If Earth were not strong and vigorous, how could it be paired with Heaven? It is merely that its strength is gentle and compliant.

龔氏煥曰：《坤》“先迷後得”而亦有“元亨”者，《坤》之“元亨”，承《乾》而已。故曰“至哉坤元”、“乃順承天”，又曰“德合無疆”、“品物咸亨”。《坤》之“利貞”。乃《坤》之德，故曰“牝馬地類，行地無疆，柔順利貞”。此亦“先迷後得”之意。《坤》所以能承《乾》之“元亨”以為“元亨”者，以其“柔順利貞”也。

The collected interpretations also cite Gongs Huan's view: The hexagram statement of the Hexagram Qian speaks of "first being lost then gaining," yet it also contains "original and harmonious." This is because the "original and harmonious" of Qian is merely continuing from Qian. Therefore, the Commentary on the Judgment says, "How profound is the virtue of the earth's origin," "it follows and supports Heaven," and also says, "virtue unbounded," "all things are harmonious." As for the "favorable uprightness" of Qian, that is the inherent virtue of Qian, so it says, "a female horse, belonging to the earth, moves without limit on the earth, flexible, smooth, and upright." This is precisely the meaning of "first being lost then gaining": Qian is able to take the "original and harmonious" of Qian and regard it as its own "original and harmonious," relying on its "flexible, smooth, and upright" virtue.

蔡氏清曰：以象言則為“牝馬地類，行地無疆”。以義言則為“柔順利貞”。《本義》謂馬行地之物者，明龍之能飛乎天，而為《乾》之象也。林氏希元曰：“牝馬地類”，順也。“行地無疆”，順而健也。故承之曰“柔順利貞”，言此即《坤》德之順健云爾。不敢自主，承天之施以生萬物，“柔順”也。承天生物，直至於有終，“利貞”也。彖辭“利牝馬之貞”，本無四德，夫子以四德解，故為之說如此。

Collecting interpretations cites Cai Qing's view: from the symbolic aspect, it is "a female horse, of the earth type, moving on the earth without boundaries"; from the rational aspect, it is "flexible, smooth, and upright." The "Original Meaning" says that a horse is something that moves on the ground, using it to contrast with the dragon, which can fly in the sky, thus forming the image of the Hexagram Qian. Collecting interpretations also cites Lin Xi Yuan's view: "a female horse, of the earth type" refers to being compliant, while "moving on the earth without boundaries" refers to being compliant yet vigorous, so it continues with "flexible, smooth, and upright," meaning this is the compliance and vigor of the virtue of the Hexagram Kun. Not daring to act on one's own initiative, but following the grant of heaven to nurture all things, this is "compliance"; following heaven's nurturing of all things and continuing until completion, this is "beneficial uprightness." The original hexagram statement only says "beneficial for a female horse to be upright," originally without the distinction of the four virtues. Confucius used the four virtues to explain it, so the Commentary on the Judgment explains it in this way.

先迷失道，後順得常，西南得朋，乃與類行，東北喪朋，乃終有慶。 本義 陽大陰小，陽得兼陰，陰不得兼陽。故《坤》之德，常減於《乾》之半也。“東北”雖“喪朋”，然反之“西南”，則“終有慶”矣。

The Commentary on the Judgment says: If the坤 (Earth) path goes ahead, it will lose its direction; only by following and adhering to the proper course can it maintain stability. Going to the Southwest will find like-minded friends, which means traveling with those of the same kind; going to the Northeast may lose friends, but in the end there will be joy. Zhu Xi's "Benyi" states that Yang is great and Yin is small, and Yang can encompass Yin, but Yin cannot encompass Yang. Therefore, the virtue of the坤 hexagram is always half that of the乾 hexagram. Although going to the Northeast may result in losing friends, as long as one turns back towards the Southwest, there will eventually be joy.

集說 程子曰：“東北喪朋”，陰必從陽，然後“乃終有慶”也。 項氏安世曰：“東北喪朋，乃終有慶”者，所以發文王盲外之意也。地之交乎天，臣之事乎君，婦之從乎夫，皆“喪朋”之“慶”也。

"The Collection of Sayings" cites Cheng Yi's explanation, saying that "the northeast loses companions" refers to the necessity of yin following yang before one can speak of "finally achieving a blessing." It also cites Xiang Anshi's interpretation, stating that the phrase "the northeast loses companions, finally achieving a blessing" aims to elaborate on the implied meaning of King Wen's hexagram statement (the original text mistakenly writes "yan" instead of "mang"). The union of the earth and heaven, the subject serving the sovereign, and the wife obeying the husband all belong to the category of forsaking one's own kind for the sake of joy and celebration.

邱氏富國曰：《坤》道主成，成在後，故先《乾》而動，則迷而失其道，從《乾》而動，則順而得其常。“西南”為後，於《坤》為得地，故往“西南”則與類行，東北為先，於《坤》為不得地，故往“東北”則必”喪朋”。

Quiu Fuguo says that the Dao of the Hexagram坤 is to accomplish all things, and accomplishment occurs after creation. Therefore, if it acts before the Hexagram乾, it will be confused and lose its proper role; if it follows the Hexagram乾, it will be smooth and maintain the established order. The direction Southwest is later in terms of position, and for the Hexagram坤, it is its native land, so moving toward Southwest is to go with like-minded ones. The direction Northeast is earlier in terms of position, and for the Hexagram坤, it is not its native land, so moving toward Northeast will certainly result in losing companions.

王氏申子曰：馬而非牝，則不順而非地之類。牝而非馬，則不能配《乾》而“行地無疆”，此《坤》之“柔順利貞”也。故君子行《坤》之道者，先乎陽，則迷而失。後乎陽，則順而得。以陰從陰，猶與類行，以陰從陽，然後有慶。

Quoting Wang Shenzi, the Hexagram Statement takes its image from a mare: if it is only a horse and not a mare, it is strong but not compliant, and does not belong to the category of earth; if it is only a mare and not a horse, it lacks the strength to accompany the Qian (Heaven) trigram's vigorous movement and thus cannot achieve "moving across the earth without limit." This is precisely what the Kun (Earth) trigram says: "flexibility, smoothness, sincerity, and uprightness." Therefore, a gentleman practicing the way of Kun should not act ahead of Yang and thus become confused and lose his footing, nor follow Yang too closely and thus achieve success. To follow Yin with Yin is merely traveling with like-minded people; to follow Yin after Yang brings about joy and good fortune.

林氏希元曰：“先迷失道”，是以失道解先迷。蓋陰本居後，今居先是失道，故“迷”也。“後順得常”，是以順解得常。蓋陰本居後，居先為逆，居後為順，故得其常道也。 金氏賁亨曰：“喪朋”，猶《泰》之“朋亡”。舍其朋而從陽，則有“得主”之“慶”。

Quoting Lin Xi Yuan, "Xian mi zhi dao" uses "shi dao" to explain "xian mi": Yin should originally be in the rear, but now it rushes ahead, thus losing its proper position, hence becoming confused. "Hou shun de chang" uses "shun" to explain "de chang": Yin should originally be in the rear; being in front is against the natural order, while being in the rear is in harmony with it, thus being able to maintain the constant way. Quoting Jin Ben Hong, the "sang peng" here is the same as the "peng wang" in the second line of the "Tai" hexagram: abandoning one's own group to follow the yang, thus bringing the joy of "de zhu" mentioned in the hexagram statement.

何氏楷曰：“君子攸行”，雖趁上韻，然意連下文，釋卦辭“君子有攸往也”。君子之行，以陽剛為主。以陰抗陽，故迷而失道。以陰順陽，故得所主而不失其常。蓋陽為主，陰承之，此天地不易之常理也。“得朋”者，合群陰以從陽，後代終也。“喪朋”者，斂群陰以避陽，先無成也。

Quoting He Kai, the phrase "junzi you xing" is included mainly to rhyme with the previous text, but its meaning connects with the following text to explain the hexagram statement "junzi you you wang." The actions of the junzi are dominated by yang. Using yin to oppose yang leads to confusion and losing the right path; using yin to follow yang leads to finding a master and maintaining constancy. Yang is the main force, and yin serves it, which is an unchangeable principle in the universe.the so-called "de peng" refers to gathering many yins to follow yang, thus achieving a conclusion by being in the rear;the so-called "sang peng" refers to gathering many yins to avoid yang, thus failing to accomplish things by moving ahead first.

安貞之吉，應地無疆。 本義 安而且貞，地之德也。 程傳 《乾》之用，陽之為也。《坤》之用，陰之為也。形而上曰天地之道，形而下曰陰陽之功。“先迷後得”以下，言陰道也。先唱則迷失陰道，後和則順而得其常理。

The Commentary on the Judgment says: Being quiet and upholding correctness brings good fortune, which corresponds to the boundless virtue of the earth. Zhu Xi's "Benyi" states that being both quiet and steadfast is the virtue of the earth. Cheng Yi's "Yichuan Commentary on the Changes" says that the function of the hexagram Qian is the activity of yang; the function of the hexagram Kun is the activity of yin. In the realm of the ultimate reality, it is called the way of heaven and earth; in the realm of the material world, it is called the function of yin and yang. The following sentences about "first being lost and then being gained" all refer to the yin aspect: initiating first leads to losing the yin path, while following later leads to harmony with its regular course.

西南陰方，從其類“得朋”也。東北陽方，離其類“喪朋”也。離其類而從陽，則能成生物之功，終有吉慶也；“與類行’’者本也，從於陽者用也。陰體柔躁，故從於陽，則能安貞而吉，應地道之無疆也。

The Southwest is a yin direction, and follows its kind, hence it is said 'to gain friends'; the Northeast is a yang direction, and separates from its kind, hence it is said 'to lose friends'. To separate from one's kind and follow yang is what enables the accomplishment of nurturing all things, ultimately leading to auspiciousness. 'To follow one's kind' refers to the essence, while 'to follow yang' refers to the function. Yin is inherently weak and restless, so it must follow yang in order to achieve stillness and correctness, thereby attaining good fortune, in harmony with the boundless nature of the earth's way.

陰而不安貞，豈能應地之道，《彖》有三“無疆”，蓋不 集說 孔氏穎達曰：“萬物資生”者，言萬物資地而生。《乾》本氣初，故云“資始”。《坤》據成形，放云“資生”。

If the Yin cannot remain calm and steadfast, how can it be said to correspond with the Dao of Earth? The Commentary on the Judgment contains three instances of "wujiang" ("without boundaries"). In this passage, there is a missing text in the original manuscript, and Cheng Yi's remarks here are incomplete. The "Ji Shuo" cites Kong Yingda, who explains that "wanwu zizheng" refers to the fact that all things depend on the Earth for their growth. The hexagram Qian governs the beginning of qi, hence it is called "zishi" (to give rise to the beginning); the hexagram Kun is based on the formation of form, hence it is called "zisheng" (to give rise to growth).

“乃順承天”者，《乾》是剛健，能統領於天，《坤》是陰柔，以和順承奉於天。以其廣厚，故能載物。有此生長之德，合會“無疆”。凡言“無疆”者有二義，一是廣博無疆，二是長久無疆也。自此以上，論“坤元”之德也。

The phrase "nei shun cheng tian" means that the hexagram Qian, which is characterized by firmness and strength, can lead and govern the heavens; while the hexagram Kun, which is characterized by softness and flexibility, can harmonize and serve the heavens. The earth, because it is vast and deep, is able to carry all things; possessing such nurturing virtue, it aligns with the concept of "wu jiang." Whenever "wu jiang" is mentioned, it includes two meanings: one is boundless in space, and the other is endless in time. From the beginning up to this point, the discussion has been about the virtue of Kun yuan.

包含弘厚，光著盛大，故品類之物，皆得亨通。此二句釋“亨”也。牝馬以其柔順，故云“地類”。以柔順為體，故“行地無疆”，不復窮已。此二句釋“利貞”。故上文云“利牝馬之貞”是也。“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”也。

The earth is vast and profound, radiant and magnificent, thus enabling all kinds of creatures to flourish and thrive. These two sentences explain the term 'hen' in the Hexagram Statement. The mare, being gentle and compliant, is referred to as 'the earth's kind' in the Commentary on the Judgment. Because it is based on gentleness and compliance, it can travel without limits across the earth, never ending. These two sentences explain 'li zhen,' which is the 'li pinni ma zhi zhen' mentioned in the Hexagram Statement. As for 'rou li yi zhen, junzi you xing,' it is another explanation of the meaning of 'li zhen,' indicating the path that a gentleman should follow, and also explains the 'junzi you you wang' in the Hexagram Statement.

“先迷失道”者，以陰在物之先，失其為陰之道。“後順得常”者，以陰在物之後，陽唱而陰和，是後順得常。“乃與類行”者，以陰而造坤位，是乃與類行。“乃終有慶”者，以陰而詣陽，初雖離群，乃終久有慶善也。“安”謂安靜，“貞”謂貞正也。地體安靜而貞正，人若靜而能正，即得其吉，應合地之無疆也。

The phrase "first losing the way" refers to Yin taking precedence over all things and losing its proper role as Yin. "Later following and maintaining the norm" means that Yin comes after all things, responding to Yang's initiative, thus following in order and maintaining the standard. "Then proceeding with its kind" means that Yin moves to the position of its own kind, the Earth, thus proceeding with its own kind. "Then ultimately achieving blessings" means that Yin moves to the position of Yang, even though it initially separates from its companions, in the end it will surely bring long-term good fortune. "An" refers to stillness, and "Zhen" refers to uprightness. The nature of the earth is still and upright, and if people are still and upright, they will gain auspiciousness, which is in harmony with the boundless virtue of the earth.

屯，剛柔始交而難生。 本義 以二體釋卦名義，“始交”，謂震。“難生”，謂坎。 集說 朱氏震曰：“震”者，《乾》交於《坤》，一索得之，“剛柔始交”也。坎險難，“剛柔始交而難生”也。 張氏清子曰：《乾》、《坤》之後，一索得震為“始交”，再索得坎為“難生”，而承上接下之辭，所以合震坎之義，而釋其為《屯》也。

The Commentary on the Judgment says: The hexagram Zhun is about the initial union of the strong and the gentle, with difficulty arising thereafter. Zhu Xi's Benyi explains that this uses the two upper and lower trigrams to explain the meaning of the hexagram's name: "initial union" refers to the lower trigram Zhen, and "difficulty arises" refers to the upper trigram Kan. The Jishuo cites Zhu Zhen's statement that Zhen is the eldest son obtained through the initial union of Qian and Kun, which fits the description of "the initial union of the strong and the gentle"; Kan represents danger and difficulty, so together they form "the initial union of the strong and the gentle with difficulty arising." It also cites Zhang Qingzi's view that after the hexagrams Qian and Kun, the first union produces Zhen as "initial union," and the second union produces Kan as "difficulty arises." This sentence connects the previous and following parts, combining the meanings of Zhen and Kan to explain why the hexagram is named Zhun.

動乎險中，大亨貞。 本義 以二體之德釋卦辭，“動”。震之為也。“險”，坎之地也。自此以下，釋“元亨利貞”，乃用文王本意。

The Commentary on the Judgment says: Initiating action in a dangerous situation, thus achieving great success and benefiting from maintaining the right course. Zhu Xi's "Basic Meaning" states that this uses the "deeds" of the upper and lower trigrams to explain the hexagram statement: "Motion" refers to the nature of Zhen, while "danger" refers to the condition of Kan. In explaining the four characters "yuan, heng, li, zhen," the interpretation follows the original meaning intended by King Wen when he composed the hexagram statement, rather than the later four virtues interpretation.

集說 《朱子語類》：問：《本義》云，此以下釋“元亨利貞”，用文王本意，何也？曰：《乾》“元亨利貞”，至孔子方作四德說，後人不知，將謂文王作《易》，便作四德說，即非也。如《屯》卦所謂“元亨利貞”者，以其能動雖可以“亨”，而在險則宜守正。 故筮得之者，其占為“大亨”而利於正，初非謂四德也。故孔子釋此彖辭，只曰“動乎險中，大亨貞”，是用文王本意釋之也。

The "Ji Shuo" cites the "Zhu Zi Yu Lue." Someone asked: The "Ben Yi" says that from here on, the explanation of "Yuan Heng Li Zhen" is based on King Wen's original intention. Why is that? Zhu Xi answered: The "Yuan Heng Li Zhen" in the "Qian" hexagram was not interpreted as four virtues until Confucius wrote the "Wen Yan." Later people misunderstood, thinking that King Wen already established the four virtues when he composed the Book of Changes. This is incorrect. For example, the "Yuan Heng Li Zhen" in the "Zun" hexagram is due to its ability to initiate action; although it can be prosperous, since it is in a dangerous situation, it should adhere to correctness. Therefore, when divining this hexagram, the interpretation is great prosperity and favorable to uprightness, which originally does not refer to the four virtues. Hence, Confucius explained this hexagram's commentary by saying "moving in a dangerous situation, great prosperity and uprightness," which is exactly explaining King Wen's original meaning.

雷雨之動滿盈，天造草昧，宜建侯而不寧。 本義 以二體之象釋卦辭。“雷”，震象。“雨”，坎象。“天造”，猶言天運。“草”，雜亂。“昧”，晦冥也。陰陽交而雷雨作，雜亂晦冥，塞乎兩間。天下未定，名分未明。 宜立君以統治，而未可遽謂安寧之時也。不取初九爻義者，取義多端，姑舉其一也。

The Commentary on the Judgment says: The movement of thunder and rain fills the space between heaven and earth. Heaven's movement is in the initial dark and chaotic stage, and thus it is appropriate to establish feudal princes rather than to dwell in peace. Zhu Xi's "Ben Yi" explains that this uses the images of the upper and lower trigrams to interpret the hexagram statement: "Thunder" represents the trigram Zhen, "rain" represents the trigram Kan, "heaven's movement" is equivalent to the movement of heaven, "grass" signifies disorder, and "mist" signifies darkness. The union of yin and yang produces thunder and rain, and the chaotic and dark atmosphere fills the space between heaven and earth. The world has not yet become stable, and distinctions have not yet become clear, so it is appropriate to establish a ruler to govern and manage, and one cannot yet say this is a time of peace. Here, the meaning of the first nine line is not taken, because a single statement of the Commentary on the Judgment can have many meanings, and this is merely one aspect among them.

程傳 以雲雷二象言之，則“剛柔始交”也。以坎震二體言之，“動乎險中”也。“剛柔始交”，未能通暢則艱屯，故云“難生”。又“動於險中”，為艱屯之義，所謂“大亨”而“貞”者，“雷雨之動滿盈”也。陰陽始交，則艱屯未能通暢。及其和洽，則成雷雨滿盈於天地之間，生物乃遂。《屯》有“大亨”之道也，所以能“大亨”，由夫“貞”也。

Cheng Yi in his commentary "Yichuan's Commentary on the Changes" says that taking the images of cloud and thunder, this signifies "the beginning of the interaction between firm and yielding." Taking the two trigrams Kan (Water) and Zhen (Thunder), this signifies "movement within danger." When firm and yielding first meet, the vital energy is not yet smooth, hence difficulty and blockage, which is why it is said "difficulty arises." Furthermore, movement within a dangerous situation also implies difficulty and blockage. The term "greatly prosperous" and "upright" refers precisely to "the movement of thunder and rain filling the heavens and earth." At the initial meeting of yin and yang, there is difficulty and obstruction, but when they harmonize, it transforms into thunder and rain filling the world, allowing all things to grow. The hexagram Zun (Obstruction) inherently contains the principle of great prosperity, and its ability to achieve great prosperity relies entirely on the concept of "upright."

集說 孔氏穎達曰：“草”，謂草創。“昧”，謂冥昧。言天造萬物於草創之始，如在冥味之時也。於此草昧之時，王者宜建立諸侯，以撫卹萬方之物，而不得安居無事。 王氏安石曰：“難生”也，“動乎險中”也，此雲雷之時也，故曰雲雷《屯》。卒至於“雷雨之動滿盈”，然後能免乎險而《屯》難解，“大亨貞”。要《屯》之終而為言也。

The "Collected Sayings" cites Kong Yingda's explanation, saying that "cao" refers to the initial creation, and "mei" refers to darkness and confusion. This means that when heaven creates and transforms all things, it is in the very beginning of creation, like being in a state of darkness and confusion. At such a time of initial creation and confusion, the ruler should establish feudal lords to pacify and care for all things in the four directions, and should not remain idle. It also cites Wang Anshi's explanation, saying that whether it is "nàn shēng" (difficulties arise) or "dòng hū xiǎn zhōng" (movement in perilous circumstances), both refer to the time of clouds and thunder. Therefore, the "Great Image Commentary" calls it "yun lei tun" (clouds and thunder, the hexagram of屯). Only when "lei yu zhi dong man ying" (the movement of thunder and rain is full and abundant) can one escape from danger and the difficulties of屯 be resolved, reaching "da geng zhen" (greatly prosperous and correct). This is speaking of the conclusion of the hexagram of屯.

《朱子語類》：問：“剛柔始交而難生”，《程傳》以雲雷之象為“始交”，謂震始交於下，坎始交於中，如何？曰：“剛柔始交”，只指震言。所謂震一索而得男也，此三句各有所指，“剛柔始交而難生”，是以二體釋卦名義。“動乎險中大亨貞”，是以二體之德釋卦辭，“雷雨之動滿盈，天造草昧，宜建侯而不寧”，是以二體之象釋卦辭，只如此看甚明，緣後來說者交雜混了，故覺語意重複。

Quoting from the "Zhu Zi Yu Le". Someone asked: "When the strong and the yielding first meet, difficulties arise." The "Cheng Zhuan" explains "beginning to meet" by referring to the image of cloud and thunder, saying that Zhen is at the lower trigram and first meets, and Kan is at the middle line and first meets. Is this explanation correct? Zhu Xi answered: "The meeting of the strong and the yielding" refers only to Zhen, which is what the "Shuo Gua Zhuan" says, that Zhen is the first to seek and obtain the male. These three sentences each have their own meaning: "When the strong and the yielding first meet, difficulties arise" uses the two elements to explain the meaning of the hexagram name, "movement in the dangerous center, great success through uprightness" uses the "gu de" of the two elements to explain the hexagram statement, and "the movement of thunder and rain fills the world, the heavens create the beginning of things, it is appropriate to establish the feudal lords but there is no peace" uses the imagery of the two elements to explain the hexagram statement. If viewed separately, it becomes clear. It is only because later interpreters of the Book of Changes mixed the three layers together that the meaning seems repetitive.

蔡氏清曰：草雜亂則不定矣，故下雲天下未定。昧晦冥則不明矣，故下雲名分未明。 名分不獨謂君臣上下，如父子夫婦昆弟之類皆是也，立君統治者，君臣，人道之綱也。 何氏楷曰：震之未動，坎氣為雲，雲上雷下鬱結而未成雨，所以為《屯》。動則云化為雨，雷上雨下，《屯》之鬱結者變而為解，而未亨者果“大亨”矣。

Quoting Cai Qing, "cha" means disorder, and disorder precludes stability, so the "Ben Yi" continues by saying "the world is not yet settled"; "mei" means darkness, and darkness precludes clarity, so it continues by saying "the distinctions of rank and position are not yet clear." The distinctions of rank and position are not only about the relationship between ruler and subject, but also include father and son, husband and wife, and siblings, among others. The reason for establishing a leader to govern is because the relationship between ruler and subject is the fundamental principle of human relationships. Quoting He Kai, when the trigram Zhen has not yet begun to act, the energy of Kan condenses into clouds, with clouds above and thunder below, resulting in a stagnation that prevents rain, hence the hexagram Zun; once it begins to act, the clouds transform into rain, with thunder above and rain below, transforming the stagnation of Zun into the dispersion of Jie, and what was previously blocked becomes fully unimpeded.

案 《本義》以“動乎險中”釋“大亨貞”，“雷雨之動”以下釋“建侯”。《程傳》則以“動乎險中”屬上句，總釋卦名，而以“雷雨之動滿盈”一句釋“大亨貞”。今觀《屯》稱雲雷，《解》稱“雷雨”，則《屯》之時猶未解也。夫子欲明“元亨”之義，故變“雲雷”言“雷雨”，以見《屯》之必《解》，則觀其動也，而《屯》之“元亨”可知矣。然動者亨之機爾，其醞釀姻媼以滿盈其氣，又足以見貞固之義，《程傳》說可從，故王氏何氏同。

Li Guangdi remarks: The "Benyi" explains "da heng zhen" as "movement within danger," and uses "the movement of thunder and rain" to explain "jian hou." The "Chengzhuan," however, assigns "movement within danger" to the previous sentence, combining it to explain the overall meaning of the hexagram, while using only "the movement of thunder and rain filling up" to explain "da heng zhen." Now, according to the "Daxiang" of the "Zun" hexagram, it is called "cloud and thunder," and the "Jie" hexagram is called "thunder and rain." This shows that the situation of "Zun" has not yet reached the stage of relief. Confucius wished to clarify the meaning of "yuan heng," so he changed "cloud and thunder" to "thunder and rain," to indicate that "Zun" must inevitably lead to "Jie." Observing its movement, one can understand the "yuan heng" of "Zun." However, movement is only an opportunity for smoothness; the process of subtle blending and accumulation that fills its energy also reveals the meaning of "zhen" (constancy). The explanation in the "Chengzhuan" can be followed, so the interpretations of Wang Anshi and He Kai are consistent with it.

蒙，山下有險。險而止，蒙。 本義 以卦象卦德釋卦名，有兩義。

The Commentary on the Judgment says: The hexagram "Meng" refers to a dangerous situation hidden beneath a mountain, where one encounters danger and stops advancing, hence called "Meng." Zhu Xi's "Benyi" explains that this involves interpreting the hexagram name through both "the image of the hexagram" and "the virtue of the hexagram," thus containing two meanings: in terms of the image, it is a mountain with a hidden body of water from the Kan trigram; in terms of virtue, encountering danger and stopping is the state of being ignorant and confused.

蒙，亨，以亨行時中也。匪我求童蒙，童蒙求我，志應也。初筮告，以剛中也。再三瀆，瀆則不告，瀆蒙也。蒙以養正，聖功也。 本義 以卦體釋卦辭也。九二以可亨之道，發人之蒙，而又得其時之中，謂如下文所指之事，皆以亨行而當其可也：“志應”者。二剛明，五柔暗，故二不求五而五求二，其志自相應也。“以剛中”者，以剛而中，故能告而有節也。“瀆”，筮者二三，則問者固瀆，而告者亦瀆矣。“蒙以養正”，乃作聖之功，所以釋“利貞”之義也。

The Commentary on the Judgment says: The hexagram "Meng" (Obstruction) is able to be smooth and unimpeded because it applies the way of smoothness and unimpededness, and it is in harmony with the appropriate middle path of the time. It is not I who seeks the ignorant child, but the ignorant child who seeks me; this is when the hearts and minds of both are in harmony. The first inquiry is answered because Nine in the Second is strong and upright in the center. If one repeats the inquiry three times, it is considered disrespectful; when one is disrespectful, one should not answer, for that would be to disorder the innocent and naive. While the mind is still in confusion, one should cultivate his correct nature, which is the practice of becoming a sage. Zhu Xi's "Ben Yi" says that this is using the "hexagram structure" to explain the hexagram statement: Nine in the Second uses the way of achieving smoothness to enlighten others' ignorance, and it is in harmony with the middle path of the time, referring to the various matters mentioned below, which are all carried out with the way of smoothness and unimpededness in an appropriate manner. "Zhi Ying" (mutual response of will) is because Nine in the Second is strong and bright, while Six in the Fifth is soft and dark, so it is not Two who seeks Five, but Five who seeks Two, and their wills naturally correspond. "Yi Gang Zhong" (because of the strong and central position) is because Nine in the Second is strong and central, so when giving the answer, it can be measured and restrained. "Du" (disrespect) is when the person consulting the oracle repeats the inquiry three times; in this case, the one consulting is disrespectful, and the one answering is also disrespectful. "Meng Yi Yang Zheng" (cultivating the correct nature during confusion) is the practice of becoming a sage, used to explain the hexagram statement's "Li Zhen" (advantageous to be firm and correct).

程傳 山下有險，內險不可處，外止莫能進，未知所為，故為昏蒙之義。“蒙亨”，以亨行時中也。蒙之能亨，以亨道行也。所謂亨道時中也。“時”，謂得君之應。“中”，謂處得其中。得中則時也。“匪我求童蒙，童蒙求我，志應也”。二以剛明之賢處於下， 集說 《朱子語類》云：“蒙以養正聖功也”，蓋言蒙昧之時，先自養教正當了，到那開發時，便有作聖之功。若蒙昧之中，已自不正，他日何由會有聖功。

Cheng Yi in his commentary Yichuan's Commentary on the Changes says that when there is danger beneath the mountain, going inward leads to a dangerous and unstable position where one cannot rest, while going outward is blocked by the mountain, making further progress impossible. In such a situation, one does not know what to do, hence the meaning of confusion and obstruction. "The hexagram Meng is able to be prosperous because it follows the way of prosperity in accordance with the proper time and center." This means that the hexagram Meng can achieve prosperity because it applies the way of prosperity, which is in harmony with the proper time and center. "Time" refers to receiving the response from the superior ruler, while "center" refers to being in the proper position, thus achieving the proper time through the proper position. "It is not I who seek the young and naive, but the young and naive who seek me; this is the mutual alignment of aspirations." This indicates that the line Nine in the Second, being a strong and wise person in a lower position, is discussed here. However, the original text has a missing passage, and Cheng Yi's words are incomplete. The "Collected Sayings" cite Zhu Xi's "Sayings" which states, "Meng is the cultivation of the correct path, which is the sacred achievement of sages." This refers to the idea that during times of confusion and lack of clarity, one should first cultivate and educate oneself to be upright. When one eventually becomes enlightened and successful, one can achieve the accomplishments of a sage. If one is not upright even in the state of confusion, how can one ever hope to achieve the sacred achievements of a sage?

胡氏炳文曰：《程傳》云，亨道即時中也。《本義》謂九二以可亨之道，發人之蒙，而又得其時之中，蓋蒙豈無可亨之道，但恐亨之不得乎時之中耳。《本義》謂如下文所指之事，蓋謂志未應而遽欲亨之，非時中也。再三瀆而亦告之，非時中也。蒙宜養正，過此而後養之，非時中也。

Quoting Hu Bingwen, the "Cheng Transmission" explains the concept of "hen dao" as the principle of timing and moderation, while the "Ben Yi" discusses how the Nine in the Second line uses the way of "hen" to enlighten others' ignorance and can also achieve the middle path of the times. Ignorant people may not lack the means to achieve "hen," but they might miss the proper timing and moderation when trying to achieve it. The "Ben Yi" says, "as referred to in the following text," meaning: if one tries to enlighten someone before their heart is aligned, it is not in accordance with the middle path of the times; if one repeatedly offends and still insists on informing them, it is not in accordance with the middle path of the times; and if one delays cultivating the correct nature when the opportunity for childlike innocence is present, it is also not in accordance with the middle path of the times.

俞氏琰曰：聖者無所不通之謂，“童蒙”之時，便當以正道涵養其正性，是乃作聖之功也。古之人，含德之厚，比於赤子，大人之所以為大人者，不失其赤子之心而已。 童蒙之時，情竇未開，天真未散，粹然一出於正，所謂赤子之心是也。涵養正性，全在“童蒙”之時。若“童蒙”之時，無所養而失其正，則他日慾望其作聖，不可得矣。 林氏希元曰：養蒙發蒙原非二事，對前日之蒙言，則曰發，對後日之作聖言，則曰養利貞之語。實《蒙》上文，加《咸》、《恆》“利貞”之例，非發蒙之後，又別出養蒙之義也。

According to Yu Yanyan, the term "saint" refers to someone who is fully proficient in all things. At the stage of "childhood innocence," one should cultivate his innate goodness through the right path, which is the practice of becoming a sage. In ancient times, people had pure moral character; the "Dao De Jing" compared such people to newborn infants. Mencius also said that what distinguishes a great person from others is merely not losing the heart of an innocent child. At the stage of childhood innocence, one's emotions have not yet awakened, and his natural innocence has not yet scattered; his actions are purely upright, which is called the heart of an innocent child. Cultivating this innate goodness is entirely done at this stage. If during childhood innocence there is no cultivation and one loses his upright nature, then later one cannot hope to achieve the virtue of a sage. According to Lin Xiyuan, the cultivation of the child's nature and the development of the child's nature are not two separate things: when referring to the earlier state of ignorance, it is called "development," and when referring to the later stage of becoming a sage, it is called "cultivation." The two characters "li zhen" actually come from the previous text of the "Meng" hexagram, following the same pattern as the use of "li zhen" in the "Xian" and "Heng" hexagrams. It is not an additional meaning of cultivating the child's nature after the stage of development.

需，須也，險在前也，剛健而不陷，其義不困窮矣。 本義 此以卦德釋卦名義。 程傳 “需”之義，須也。以險在於前，未可遽進，故需待而行也。以《乾》之剛健，而能需待不輕動，故不陷於險，其義不至於困窮也。剛健之人，其動必躁，乃能需待而動，處之至善者也。故夫子贊之云“其義不困窮矣”。

The Commentary on the Judgment says: The hexagram "Need" signifies waiting, with danger and obstacles ahead. Though strong and vigorous, one does not fall into the danger, and thus, in terms of principle, one does not reach a state of hardship and destitution. Zhu Xi's "Benyi" states that this is using the "hexagram virtue" to explain the meaning of the hexagram name. Cheng Yi's "Yichuan Commentary on the Changes" says that "Need" means waiting. Because there is danger ahead, one cannot act rashly, so one must wait for the right opportunity before taking action. By being strong and vigorous yet able to wait without acting hastily, one does not fall into danger, and thus, in terms of principle, one does not reach a state of hardship and destitution. A strong and vigorous person often acts hastily when moving, but now he can wait for the right opportunity before acting, which is the best way to handle the situation. Therefore, Confucius praised it as "its principle does not lead to hardship and destitution."

集說 王氏申子曰：“需”者，坎險在前，須而後進也。唯剛則內，有所主，故能需。唯健則動不可御，故能濟。 蔡氏清曰：以剛遇險，而不遽進以陷於險者，蓋陰柔不能寧耐，乾剛則沈毅不苟，而能寧耐，所謂乾天下之至健也，德行恆易以知險。

"Ji Shuo" cites Wang Shenzi's explanation, saying that "Xu" refers to the danger represented by Kan lying ahead, requiring waiting before proceeding. Only through firmness can one maintain inner control, thus being able to wait; only through strength can one move forward without being stopped, thus being able to overcome danger. It also cites Cai Qing's view, explaining that encountering danger without rashly advancing and thus falling into it is due to the impatience of the yin and soft, whereas the strength and firmness of Qian allow for steady and resolute action. This is what the "Xici Zhuan" states: "Qian, the Supreme Strength of the world, possesses a constant and easy virtue that enables it to understand danger."

需，有孚，光亨，貞吉，位乎天位，以正中也。利涉大川，往有功也。 本義 以卦體及兩象釋卦辭。 程傳 五以剛實居中，為孚之象，而得其所需，亦為“有孚”之義。以乾剛而至誠，故其德光明而能亨通，得貞正而吉也。所以能然者，以居天位而得正中也。居大位，指 集說 谷氏家傑曰：此卦合坎乾成《需》。唯乾易而知險，故曰“剛健”，曰“正中”。 見有天德者，能需也。

The Commentary on the Judgment says: The hexagram Need has sincerity and trustworthiness, brightness and smoothness, and by maintaining uprightness one attains good fortune, because the Nine in the Fifth occupies the position of Heaven and can also maintain uprightness and be in the center. It is advantageous to cross great rivers, meaning that going forward will surely bring results. Zhu Xi's Original Meaning says that this is using the structure of the hexagram and the two images above and below to explain the hexagram statement. Cheng Yi's Commentary on the Changes says that the Nine in the Fifth, with a strong and solid line, occupies the central position, which is the image of sincerity and trustworthiness, and also attains what it has been waiting for, which also conforms to the meaning of "having sincerity." By relying on the strength and sincerity of Heaven, its virtue is bright and smooth, and by maintaining uprightness it attains good fortune; thus it can be like this because it holds the position of the Son of Heaven and is upright and in the center. Occupying a high position refers to -- the original text here is missing. "Collected Sayings" cites Gu Jiajie's saying that this hexagram is composed of Kan and Qian, and only the way of Qian is easy and can foresee dangers, so the Commentary on the Judgment says "strong and vigorous" and "upright and in the center," showing that only those who possess Heavenly Virtue can wait.

訟，上剛下險，險而健，訟。 本義 以璞德釋卦名義。 程傳 《訟》之為卦，上剛下險，險而又健也。又為險健相接，內險外健，皆所以為《訟》也。若健而不險，不生訟也。險而不健，不能訟也，險而又健，是以《訟》也。 集說 毛氏璞曰：上剛下險，以彼此言之。險而健，以一人言之。

The Commentary on the Judgment says: The hexagram of Strife has a strong upper trigram and a dangerous lower trigram. Since it is both dangerous and strong, it gives rise to strife. Zhu Xi's "Original Meaning" says that this is using "hexagram virtue" to explain the meaning of the hexagram name (the original text mistakenly writes "hexagram" as "pú"). Cheng Yi's Yichuan Commentary on the Changes says that the hexagram of Strife has a strong upper trigram and a dangerous lower trigram, which is dangerous yet strong; it is also dangerous and strong that are adjacent to each other. The inner part is dangerous and the outer part is strong, and these are the reasons for the hexagram of Strife. If there is only strength without danger, there would be no strife; if there is only danger without strength, there would be no power to engage in strife; only when both danger and strength are present does strife arise. "Collected Sayings" cites Mao Pu, saying that "upper strength and lower danger" refers to the two parties involved in a dispute, while "dangerous and strong" refers to the same person.

訟，有孚窒惕中吉，則來而得中也，終凶，訟不可咸也，利見大人，尚中正也，不利涉大川，入于淵也。 本義 以卦變卦體卦象釋卦辭。 程傳 《訟》之道固如是，又據卦才而言，九二以剛自外來而成《訟》，則二乃《訟》之主也。以剛處中，中實之象，故為“有孚”，處《訟》之時，雖有孚信，亦必艱阻窒塞而有惕懼，不窒則不成訟矣。又居險陷之中，亦為窒塞惕懼之義。

The Commentary on the Judgment says: The hexagram of Strife has sincerity but is obstructed, the mind remains cautious and fearful, and maintaining the middle is auspicious, because a strong line comes to occupy the center; if one persists in strife to the end, it will be inauspicious, for strife cannot be carried to completion; it is favorable to meet a great person, because it upholds the principle of centering and uprightness; it is not favorable to cross a great river, because it leads to self-imprisonment in a deep abyss (the original text says 'then comes' instead of 'then comes', and 'cannot be completed' instead of 'cannot be shared'). Zhu Xi's "Benyi" says that this uses the three aspects of 'hexagram transformation', 'hexagram structure', and 'hexagram imagery' to explain the hexagram statement. Cheng Yi's "Yichuan Commentary on the Changes" says that the way of strife is inherently so; further, considering the quality of the hexagram: Nine Two, with a strong line coming from the outer trigram to the lower trigram to form the hexagram of Strife, thus Nine Two is the main line of the hexagram of Strife. A strong line occupying the center represents a solid and sincere center, hence it is called 'having sincerity'; in the midst of strife, even though one holds sincerity, one will certainly encounter difficulties and obstructions, and remain cautious and fearful; without obstructions, strife could not arise. Moreover, Nine Two is in a dangerous and trapped position, which also contains the meaning of obstruction and fear.

二以陽剛自外來而得中，為以剛來訟而不過之義，是以吉也。卦有更取成卦之由為義者，此是也。卦義不取成卦之由，則更不言所變之爻也。據卦辭，二乃善也。而爻中不見其善，蓋卦辭取其有孚得中而言，乃善也。爻則以自下訟上為義，所取不同也。

Nine Two is a yang line that comes from outside and occupies the central position, implying a strong but not excessive struggle, hence it is said to be auspicious. Some hexagrams derive their meaning from the process of their formation, and this hexagram is one of them. If the meaning of the hexagram does not rely on the process of its formation, then it does not specify which line has changed. According to the hexagram statement, Nine Two is good, but the line statement does not clearly show its merit. The hexagram statement refers to its sincerity and central position, hence it is considered good. The line statement, however, defines it based on the conflict between a lower and an upper element. The two statements approach the meaning from different angles.

訟非善事，不得已也。安可終極其事，極意於其事，則“凶”矣，故曰“不可成也”。“成”，謂窮盡其事也。“訟”者，求辯其是非也。辯之當，乃中正也，故“利見大人”。以所尚者中正也，聽者非其人，則或不得其中正也。中正大人，九五是也。與人訟者，必處其身於安平之地。若蹈危險，則陷其身矣。乃“入於深淵”也。卦中有中正險陷之象。

Strife is not a good thing; it is only resorted to when absolutely necessary. How can it be pushed to the extreme? If one exhausts all efforts in strife, it will lead to misfortune, hence the saying 'It cannot be completed.' 'Completion' refers to pushing an affair to its very end. Strife is about clarifying right and wrong; to do so properly depends on uprightness and correctness. Hence, 'It is advantageous to see a great man'—because what is esteemed is uprightness and correctness. If the person hearing the case is not the right person, then uprightness and correctness may not be achieved. The great man who embodies uprightness and correctness is the Nine in the Fifth. Those who engage in strife must place themselves in a secure and stable position; if they step into danger, they will be overwhelmed, which is called 'falling into the abyss.' This hexagram contains both the images of uprightness and correctness and of peril and entrapment.

集說 孔氏穎達曰：“剛來而得中”，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”。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。 然《需》上六陰爻，陽來詣之，亦是非類而稱來也。

The "Collected Sayings" cites Kong Yingda's explanation, "the strong comes and occupies the center," and Wang Bi definitely interprets this as referring to Nine in the Second. The reason is that in the two trigrams above and below, the one in the lower trigram is called "coming." Therefore, the "Commentary on the Judgment" of the "Bian" hexagram says, "the flexible comes and adorns the strong," which refers to the trigram Li below and Gen above, and calls it "the flexible comes." Here, "the strong comes and occupies the center" indicates that it refers to Nine in the Second. Moreover, whenever "coming" is mentioned, it refers to the coming together of different elements. Nine in the Second is between two yin lines, so it is called "coming." In the "Line Statements," there are also instances where "coming" refers to moving from the lower trigram to the upper trigram. For example, the sixth line of the "Xu" hexagram says, "there are three uninvited guests who come," referring to the three yang lines in the lower trigram. The sixth line of "Xu" is a yin line, and the yang lines come to it, which is again a case of different elements coming together, hence called "coming."

劉氏牧曰：“剛來”，謂二也，性本剛，好勝而訟也。來居柔，能屈其性也。處中位，不失中道也。 王氏安石曰：彖言乎其才也，《訟》“有孚窒惕中吉”，此言九二之才也。“終凶”，此言上九之才也。“利見大人”，言九五之才也。“不利涉大川”，言一卦之才也。

Quoting Liu Mu, "Coming" refers to the Nine in the Second (nine two). It is inherently strong and ambitious, prone to contention; yet it resides in a flexible position, thus being able to temper its strong nature. Moreover, it is in the central position, so it does not lose the middle path. Quoting Wang Anshi, the commentary on the hexagram discusses the quality of the hexagram as a whole. The hexagram "Strife" says "With sincerity, obstruction, vigilance, and middle goodness," which refers to the quality of the Nine in the Second; "Ultimately, misfortune" refers to the quality of the Nine at the Top; "Beneficial to see a great man" refers to the quality of the Nine in the Fifth; and "Not beneficial to cross a great river" refers to the combined quality of the entire hexagram.

蔡氏清曰：“訟不可成”，以理言之，揚人之惡也，煩上之聽也，損己之德也，增俗之偷也。又人己之間，俱廢其業，雖得不償失也，此豈君子之所樂成者哉！謂之“不可成”，見其宜惕中也。

Cai Qing says, "A lawsuit cannot be completed." From the standpoint of reason: disputes involve exposing others' faults, burdening officials with the task of adjudication, damaging one's own virtue, and promoting a corrupt social custom. Moreover, both parties involved in a dispute neglect their proper duties; even if one wins, the loss outweighs the gain. How could this be something a gentleman would willingly pursue? The Commentary on the Judgment says, "It cannot be completed," clearly indicating that one should remain cautious and adhere to the middle path.

師，眾也。貞，正也。能以眾正，可以王矣。 本義 此以卦體釋師貞之義。“以”，謂能左右之也。一陽在下之中，而五陰皆為所以也。能以眾正，則王者之師矣。 程傳 能使眾人皆正，可以王天下矣。得眾心服從而歸正，王道止於是也。

The Commentary on the Judgment says: "Shi" refers to the people, and "Zhen" refers to the correct path; being able to lead the people along the correct path can achieve the imperial cause. Zhu Xi's "Benyi" says that this uses the "hexagram structure" to explain the meaning of the hexagram statement "Shi Zhen." "Yi" means being able to command and manage; a single yang line is in the center of the lower trigram, and the five yin lines are all under its command. Being able to lead the people to the correct path is the army of the king. Cheng Yi's "Yichuan Commentary on the Changes" says that if one can lead all people to the correct path, one can rule the world; gaining the hearts of the people who willingly follow the correct path is the essence of the Way of the King.

剛中而應，行險而順，以此毒天下而民從之，吉又何咎矣。 本義 又以卦體卦德釋“丈人吉無咎”之義。 ”剛中”，謂九二。“應”，謂六五應之。 “行險”，謂行危道。“頃”，謂順人心。此非有老成之德者不能也。“毒”，害也。師旅之興，不無害於天下，然以其有是才德，是以民悅而從之也。

The Commentary on the Judgment says: Nine in the Second is strong and vigorous, residing in the center, and has a corresponding line above. Though walking a dangerous path, it remains harmonious. By doing so, it causes some harm to the world, yet the people still follow. Thus, it attains good fortune and where is there any fault? Zhu Xi's "Benyi" says that this explanation uses the "structure of the hexagram" and the "virtue of the hexagram" to interpret the hexagram statement "The elder man is auspicious without blame." "Strong and central" refers to Nine in the Second, "corresponding" refers to Six in the Fifth corresponding with it, "walking a dangerous path" refers to following a difficult course, and "harmonious" (the original text mistakenly reads "qings") refers to following the people's will. This is not something that a mature and wise person cannot achieve. "Toxic" means causing harm: mobilizing troops and taking action inevitably brings some damage to the world, yet because the general possesses such ability and virtue, the people are willing to follow him.

程傳 言二也。以剛處中，剛而得中道也。六五之君為正應，信任之專也。雖“行險”道，而以順動，所謂義兵，王者之師也。上順下險，“行險而順也”。師旅之興，不無傷財害人，毒害天下，然而民心從之者，以其義動也。古者東征西怨，民心從也。如是故“吉”而無咎，“吉”，謂必克。“無咎”謂合義，“又何咎矣”，其義故“元咎”也。

Cheng Yi's Commentary on the Changes says that here it refers to Nine in the Second: a strong line in the central position, which is strong yet in the middle; the Six in the Fifth, the sovereign, corresponds with it properly, indicating trust and loyalty. Although it is proceeding along a dangerous path, it is initiated in accordance with reason, which is called the righteous army, the army of the king. The upper trigram is Kun, which is yielding, and the lower trigram is Kan, which is danger, so it is said 'to proceed through danger in a yielding manner.' When mobilizing troops, it is inevitable to consume resources and cause casualties, bringing harm to the world, yet the people's hearts still follow because the military action is in accordance with righteousness. In ancient times, King Tang of Shang marched eastward to conquer, and people in the west complained that he did not come first, which is an example of the people's hearts following. Therefore, it is 'auspicious' and 'without blame': 'auspicious' means certain victory, 'without blame' means in accordance with reason. The phrase 'why should there be blame?' is said from the perspective of reason, which inherently has no fault (the original text mistakenly wrote 'no blame' as 'original blame').

集說 游氏酢曰：用師之道，將以正天下之不正也，故師謂之徵。己則不正，其能正人乎。“剛中而應”，任將之道也。“行險而順”，興師之義也。仰順乎天，無違天以干時。俯順乎人，無咈人以從欲。興師之順如此，故能以眾正。以眾正之，則人皆知其欲正己而已，天下孰不趨於正哉！ 胡氏炳文曰：“毒”之一字，見得王者之師，不得已而用之。如毒藥之攻病，非有沈痾堅症，不輕用也，其指深矣。

"The Collection of Sayings" cites You Cuo's statement that the way of warfare is to correct the wrong in the world, so going to war is called "zheng" (military expedition). If oneself is not upright, how can one correct others? "Gang zhong er ying" refers to the method of entrusting generals, while "xing xian er shun" refers to the meaning of raising an army. Above, it follows the heavens, not violating the timing of heaven and acting rashly; below, it follows people, not opposing human feelings and indulging personal desires. When raising an army can reach such harmony, it can lead the people to righteousness. Using the strength of the people to correct the world, people all understand that it is merely correcting themselves, so who in the world would not tend toward righteousness? "The Collection of Sayings" also cites Hu Bingwen's statement. The character "du" (toxin) shows that the army of a king is only used when absolutely necessary, like using poison to treat illness. It is not used lightly unless facing a severe and stubborn illness. The meaning of this single character is profound.

比，吉也。 本義 此三字疑衍文。 比，輔也，下順從也。 本義 此以卦體釋卦名義。 程傳 “比吉也”，比者吉之道也。物相親比，乃吉道也。“比輔也”，釋比之義，比者相親輔也，下順從也。解卦所以為比也。五以陽居尊位，群下順從以親輔之，所以為《比》也。

The Commentary on the Judgment says: "Comparison is auspicious." Zhu Xi's "Basic Meaning" suggests that these three characters may be a later addition. The Commentary on the Judgment continues to explain that "comparison" refers to assistance, with all the lower lines following in harmony. Zhu Xi's "Basic Meaning" states that this is using the "structure of the hexagram" to explain the meaning of the hexagram's name. Cheng Yi's "Yichuan Commentary on the Changes" says that "comparison is auspicious" refers to the fact that mutual affinity itself is a way of auspiciousness; the mutual affinity and assistance of all things is the way of auspiciousness. "Comparison means assistance" explains the meaning of the character "比" (comparison), which refers to mutual affinity and assistance. "The lower lines are obedient" explains why this hexagram is called "Comparison": the ninth line in the fifth position, with a yang line in the exalted position, has all the lower lines following and affixing themselves to it, hence it is called "Comparison."

集說 孔氏穎達曰：“比吉也”者，言相親比而得吉也。“比輔也”者，釋比所以得吉。“下順從”者，謂從陰順從九五也。 《朱子語類》云：“比吉也”，也字羨，當云“比吉”，比輔也，下順從也。“比輔也”，解“比”字。“下順從也”，解“吉”字。

The "Collected Explanations" cite Kong Yingda's statement that "the virtue of comparison is auspicious" refers to the auspiciousness resulting from mutual affinity and comparison, while "comparison as support" explains why comparison leads to auspiciousness. "The lower ones are obedient" indicates that the multitude of yin lines are obedient to the ninth line in the fifth position (the original text reads "from yin" instead of "multitude of yin"). It also cites Master Zhu's "Classified Sayings," stating that the "also" in "the virtue of comparison is auspicious" is redundant and should be read as "comparison is auspicious. Comparison means support, and the lower ones are obedient." "Comparison as support" explains the character "比," while "the lower ones are obedient" explains the character "吉."

楊氏啟新曰：“下順從”以卦體言，實則兼上下眾陰，不曰上下而曰下者，以九五 原筮元永貞無咎，以剛中也。不寧方來，上下應也。後夫凶，其道窮也。 本義 亦以卦體釋卦辭。“剛中”，謂五。“上下”，謂五陰。

According to Yang Qixin, "lower obedience" refers to the "hexagram structure," actually encompassing both the upper and lower yao. It does not mention upper and lower separately but only the lower, because of the absence of text in the original manuscript. The Commentary on the Judgment continues to say: the origin of divination lies in possessing original goodness, constancy, and uprightness without error, because nine five is strong and vigorous in the center. Unresting people come from all directions to follow, meaning that all the yao above and below correspond with it. Those who come later meet with misfortune, because its path has reached its end. Zhu Xi's "Ben Yi" says that this is also explaining the hexagram statement using the "hexagram structure": "strong and central" refers to nine five, and "upper and lower" refers to the five yin yao.

程傳 推“原筮”決相比之道，得“元永貞”而後可以“無咎”。所謂“元永貞”，如五是也。以陽剛居中正，盡比道之善者也。以陽剛當尊位為君德，“元”也。居中得正，能永而“貞”也。卦辭本泛言《比》道。《彖》言“元永貞”者，九五以剛處中正是也。

Cheng Yi in Yichuan's Commentary on the Changes says that in order to determine the way of mutual affinity through divination, one must possess the three qualities of "Yuan, Yong, and Zhen." Only then can there be no mistakes. The term "Yuan, Yong, and Zhen" refers to the Nine in the Fifth (nine-five) as the model. It is a yang line occupying the central and upright position, thus fully embodying the benefits of mutual affinity. To bear the honor of the superior position with yang strength is the virtue of a ruler, which is "Yuan." To reside in the center and maintain correctness, ensuring longevity and firmness, is "Yong" and "Zhen." The hexagram statement originally speaks generally about mutual affinity, but the Commentary on the Judgment points out "Yuan, Yong, and Zhen," referring specifically to the nine-five line, which is a yang line in the central and upright position.

人之生，不能保其安寧，方且來求附比。民不能自保，故戴君以求寧。君不能獨立，故保民以為安。不寧而來比者，上下相應也。以聖人之公言之，固至誠求天下之比，以安民也。以後王之私言之，不求下民之附，則危亡至矣。故上下之志，必相應也。

A person cannot preserve their own peace and security in the world, so they come to rely on relatives and close associates. Common people cannot protect themselves, so they support the ruler in order to seek peace; the ruler cannot exist in isolation, so they care for the people to achieve stability. When people come to seek peace and security by relying on others, it is precisely the mutual response between above and below. From the perspective of a sage's impartial heart, they originally seek the sincere support of all people to provide security for the people; from the perspective of later rulers' self-interest, if they do not seek the people's allegiance, danger and downfall will come. Therefore, the hearts of those above and below must inevitably correspond and resonate with each other.

在卦言之，上下群陰比於五，五比其眾，乃上下應也。眾必相比，而後能遂其生。天地之間，未有不相親比而能遂者也。若相從之志，不疾而後，則不能成比，雖夫亦凶矣。無所親比，困屈以致凶，窮之道也。

In terms of the hexagram, all the yin lines above and below are closely attached to the nine in the fifth, and the nine in the fifth is also closely attached to all the yin lines. This is called mutual correspondence between above and below. People must be closely attached to each other in order to fulfill their lives; in the universe, there has never been a case where people are not closely attached and yet can fulfill their lives. If the heart and will to follow do not come quickly and fall behind others, then there can be no close attachment. In that case, even a strong man would still face danger. If there is no close attachment, one becomes trapped, bent and shrinking, leading to misfortune, which is exactly the path of no way out.

集說 胡氏炳文曰：凡“應”字，多謂剛柔兩爻相應，此則謂上下五陰應乎五之剛，又一例也。《師》、《比》皆一陽五陰，《師》之應，謂五應二，將之任專也。《比》之應，則謂上下應五，君之分嚴也。

"The Collection of Sayings" cites Hu Bingwen's explanation that in the Book of Changes, the term "respond" usually refers to the mutual response between a yin and a yang line. However, here it refers to the response of the five yin lines to the yang line nine in the fifth position, indicating another type of convention. Both the "Military Campaign" and "Comparison" hexagrams consist of one yang line and five yin lines. In "Military Campaign," the response refers to the sixth line five responding to the second line nine, showing the exclusive responsibility of the general. In "Comparison," the response refers to all the lines above and below responding to the fifth line nine, showing the dignity of the ruler's position.

小畜，柔得位而上下應之，曰小畜。 本義 以卦體釋卦名義，“柔得位”，指六居四。“上下”，謂五陽。 程傳 言成卦之義也。以陰居四，又處上位，“柔得位”也。上下五陽皆應之，為所畜也。以一陰而畜五陽。能繫而不能固，是以為《小畜》也。彖解成卦之義，而加“曰”字者，皆重卦名文勢當然，單名卦唯革有曰字，亦文勢然也。

The Commentary on the Judgment says: The hexagram "Small Accumulation" is because the yao of yin nature are each in their proper positions and all the yang yao above and below correspond to it, hence it is called "Small Accumulation." Zhu Xi's "Benyi" explains that this uses the "hexagram structure" to explain the meaning of the hexagram name: "yin in proper position" refers to the yin yao being in the fourth position, and "above and below" refers to the remaining five yang yao. Cheng Yi's "Yichuan Commentary on the Changes" says this explains the principle of the hexagram's formation: a yin yao is in the fourth position and also in the upper trigram, hence it is called "yin in proper position"; the five yang yao above and below all correspond to it and are restrained by it. Using a single yin yao to restrain five yang yao can only bind them loosely and not firmly, hence it is called "Small Accumulation." When the Commentary on the Judgment explains the meaning of the hexagram, it adds the word "says," and wherever the hexagram name is repeated, the style of the text naturally follows this. In hexagrams named with a single character, only the hexagram "Revolution" uses the word "says," also due to the natural flow of the text.

集說 胡氏瑗曰：《小畜》卦有二義，六四以一陰得位，體無二陰以分其應，故上下五陽皆應之，是小者能畜矣。三陽在下而並進，四以一陰獨當其路，是小有所畜也。 此二義也。

"The Collection of Sayings" cites Hu Yuan's explanation that the hexagram "Small Accumulation" contains two meanings. First, the sixth line in the fourth position, being a single yao of yin in the correct position, has no other yin yao in the entire hexagram to correspond with it, so all five yang yao above correspond to it. This represents the small being able to restrain the great. Second, the three yang yao in the lower trigram all move upward, and the single yin yao at the fourth line blocks their path. This represents the small being accumulated. These are the two meanings.

健而巽，剛中而志行，乃亨。 本義 以卦德卦體而言，陽猶可亨也。 程傳 以卦才言也，內健而外巽，健而能巽也。二五居中，“剛中”也。陽性上進下復乾體，志在於行也。剛居中，為剛而得中，又為中剛，言畜陽則以柔巽，言能亨則由剛中。以成卦之義言，則為陰畜陽。以卦才言，則陽為剛中。才如是，故畜雖小而能亨也。

The Commentary on the Judgment says: The inner trigram is strong and the outer trigram is yielding, with a strong line in the center, thus the heart's will can be carried out, hence the smoothness. Zhu Xi's "Benyi" says that this refers to the "trigram virtue" and "trigram structure," explaining that yang can still be smooth. Cheng Yi's "Yichuan Commentary on the Changes" says that this refers to the quality of the trigram: the inner trigram is strong and vigorous, the outer trigram is yielding and compliant, thus strong and vigorous yet yielding and compliant; the lines nine two and nine five are located in the middle of the upper and lower trigrams, which is "strong and centered." The nature of yang is to ascend and strive forward, and the lower trigram is Qian (Heaven), so the heart's will is focused on action. A strong line in the center is both strong and centered, and the center position has strength: in terms of restraining yang, it relies on flexibility and yielding; in terms of achieving smoothness, it relies on strong and centered yang. From the meaning of forming the trigram, it is yin restraining yang; from the quality of the trigram, yang itself has strong and centered qualities. Because of this quality, even though the restraint is slight, it can still be smooth.

密雲不雨，尚往也。自我西郊，施未行也。 本義 “尚往”，言畜之未極其氣猶上進也。 程傳 畜道不能成大，如“密雲”而不成雨。陰陽交而和則相固而成雨，二氣不和， 集說 王氏逢曰：四以陰盛，有“密雲”之象。以柔止健，不能固陽，足以不雨，西郊陰地臣之類也。

The Commentary on the Judgment says: thick clouds gathering but no rain falling indicates that the yang energy is still moving upward; clouds coming from the western outskirts indicate that the grace has not yet been bestowed. Zhu Xi's "Benyi" says that "still going forward" refers to the restraining not yet reaching its extreme, and the yang energy continues to advance. Cheng Yi's "Yichuan Commentary on the Changes" says that the way of restraining cannot achieve great results, just as thick clouds fail to form rain; when yin and yang interact harmoniously, they coalesce into rain, but when the two energies are not in harmony—here the original text is missing—"Jishuo" cites Wang Feng's saying that the sixth line, with excessive yin energy, presents the image of "thick clouds"; using softness to restrain strength cannot hold the yang energy, so rain does not fall; the western outskirts belong to the yin direction, representing the position of a minister.

楊氏時曰：卦五陽而一陰，則一陰為之主。四以陰居陰，“柔得位”也，為一卦之主，而上下應之，以陰畜陽也。陽大而陰小，小者畜也。此以六四一爻言之也，合一卦之才，則三陽健而進，一陰體巽而上行，九五剛得中，與之合志，則志行矣，是以亨也。

Ying Yangshi said that in a hexagram with five yang lines and one yin line, the single yin line is the main line of the hexagram. The line six in the fourth is a yin line in a yin position, which is 'flexible and in the right place,' thus becoming the main line of the hexagram. All the other lines respond to it, which is called 'the yin line containing the yang lines.' Yang is great and yin is small, and the one that contains is the small one, so it is called 'The Small Accumulation,' which is based on the single line six in the fourth. If we consider the overall nature of the hexagram, the lower trigram has three yang lines that are strong and advancing, while the single yin line is gentle and follows upward. The line nine in the fifth, a strong yang line, is also in the central position and agrees with it. Thus, the aspirations of all the yang lines can be carried out, so it is possible to achieve success.

項氏安世曰：陰陽之理，畜極則亨。畜之小者，雖未遽亨，及其成也，終有亨理。 以六爻言之，一柔得位，五陽應之。能繫其情，未能全制之也，故為《小畜》。以二卦言之，健而能巽，不激不亢，其勢必通。二五皆剛中，同心同德，其志必行，故有亨理，凡陰閉之極，則陽氣蒸而成雨。“密雲不雨”者，陰方上往，未至於極也。“自我西郊”者，方起於此，未至於彼也。此皆言所畜之小，然謂之“尚往”，則非不住，謂之未行。 則非不行，亨固在其中矣。此於人事為以臣畜君，終當感悟之象。 蔡氏清曰：“本義”“其氣猶上進”也，當以既雨既處來照看。此句全就雲雨說，不然，用不得氣字。

According to Xiang Anshi, the principle of yin and yang is that when something is accumulated to its extreme, it becomes smooth and unobstructed. If the accumulation is small, even though it cannot become smooth immediately, when it matures, it will eventually become smooth. In terms of the six lines, one flexible line taking its proper position and being responded to by five yang lines can only connect their feelings, but cannot fully control them, so it is called the Book of Changes, the Lesser Accumulation. In terms of the upper and lower trigrams, being strong and vigorous yet yielding, neither excessive nor overbearing, its trend is bound to be smooth. Nine two and nine five are both strong and central, with the same mind and virtue, so the aspirations of all the yang lines will certainly be realized, hence the principle of smoothness. Whenever yin energy is completely blocked, yang energy rises and transforms into rain. "Dense clouds without rain" indicates that yin energy is rising but has not yet reached its extreme; "from my western suburb" means that the clouds have just begun to rise from this side and have not yet reached the other side. All these show that the accumulation is still small. However, since it says "still going forward," it is not stationary; since it says "the action has not yet been carried out," it is not that it will never be carried out. Smoothness is already contained within it. In terms of human affairs, this is like a minister accumulating influence over the sovereign, eventually moving the sovereign's heart and making him realize the truth. According to Cai Qing, the "Original Meaning" says "its energy is still rising," which should be understood in conjunction with the line statement of upper nine, "rain has already fallen and settled." This sentence is entirely about clouds and rain; otherwise, the word "energy" would not be used.

履，柔履剛也。 本義 以二體釋卦名義。 集說 王氏申子曰，《履》以六三成卦，三之象下迫於二陽之進，上躡乎三陽之剛。 胡氏炳文曰：《本義》謂二體，見得是以兌體之柔，履乾體之剛，非指六三以柔而履剛也。 案 王氏胡氏二說不同，然當兼用，其義乃備。

The Commentary on the Judgment says: The hexagram "Foot" represents a soft element stepping on a hard one. Zhu Xi's "Basic Meaning" explains that this uses the upper and lower trigrams to explain the meaning of the hexagram. "Collected Sayings" cites Wang Shenzi saying that the hexagram "Foot" is formed by the line six in the third, and the image of six in the third is being forced by the advancement of two yang lines above and stepping on the strength of three yang lines below. It also cites Hu Bingwen saying that "Basic Meaning" refers to the two trigrams, indicating that it is the softness of the trigram Dui (Lake) stepping on the hardness of the trigram Qian (Heaven), and not merely referring to six in the third, a soft line stepping on a hard one. Li Guangdi comments: Wang and Hu have different views, but both should be taken into account together to fully understand the meaning of the hexagram.

說而應乎乾，是以履虎尾不咥人亨。 本義 以卦德釋彖辭。 程傳 兌以陰柔履藉乾之陽剛，柔履剛也。兌以說順應乎乾剛而履藉之，下順乎上，陰承乎陽，天下之正理也。所履如此，至順至當。雖“履虎尾”，亦不見傷害。以此履行，其“亨”可知。

The Commentary on the Judgment says: harmonious and joyful, responding to Heaven, thus one can tread on a tiger's tail without being bitten, and achieve success. Zhu Xi's "Benyi" says that this uses "guade" to explain the tianzhang. Cheng Yi's "Yichuan Commentary on the Changes" says that Dui, with its yin and flexibility, treads upon Qian's yang and strength, which is precisely the case of "flexible treading upon strong." Dui uses a harmonious and submissive attitude to respond to Qian's strength and tread upon it. The lower position submits to the upper, and yin supports yang. This is the proper way of the world. The way of treading is thus extremely smooth and appropriate. Even if one treads upon a tiger's tail, one will not be harmed. With such an attitude in action, achieving success is evident.

集說 游氏酢曰：卦以一柔進退履眾剛，故有“履虎尾”之象。然而“不咥人亨”者，說而應乎乾故也。夫敬以和，何事不行！君子之所履，苟在於是，則雖暴人之前無虞矣。 項氏安世曰：以兌說而“應乎乾”，則所行無忤。履雖危而不傷，莊周曰：虎媚養己者順也，唯柔順而說，則“履虎尾”而“不咥人”，且有能“亨”之理。

"The Collection of Sayings" cites You Cuo's explanation, saying that this hexagram depicts a yao of yin in the midst of many yangs, advancing and retreating with careful steps, hence the image of "treading on a tiger's tail." The reason why "it does not bite and is prosperous" is because it is harmonious and顺应 to Qian. Maintaining reverence and harmony, how could anything fail? If a gentleman's conduct is based on this, then even standing before a violent person would bring no worry. "The Collection of Sayings" also cites Xiang Anshi's explanation, saying that by the harmony of Dui responding to Qian, one's actions will not clash; although the treading is dangerous, there is no harm. Zhuangzi speaks of a tiger showing affection to its feeder because the feeder follows its nature; only by being gentle and harmonious can one tread on a tiger's tail without being bitten, and this embodies the principle of prosperity.

胡氏炳文曰：說而應乎乾，亦是以下體之兌，應上體之乾。若《蒙》曰“志應”，《師》曰“剛中而應”，是剛柔兩爻自相應。《比》、《小畜》上下應，是一爻為主，而眾爻應之。

Quoting Hu Bingwen, "Speaking and responding to Qian" also refers to the lower trigram Dui responding to the upper trigram Qian. For example, the hexagram Meng mentions "will responding," and the hexagram Shi mentions "strong and central with response," which refers to two yao, one yang and one yin, responding to each other. The hexagram Bi and the hexagram Xiao Xu mention that the upper and lower trigrams respond to each other, meaning one yao takes the lead while all the other yaos respond to it. The three cases follow different principles.

剛中正，履帝位而不疚，光明也。 程傳 九五以陽剛中正，尊“履帝位”，苟無疚病，得履道之至善光明者也，“疚”謂疵病，夾履是也。“光明”，德盛而輝光也。 集說 張氏浚曰：九五履乾正位，曰“剛中正”，剛健不息，體大中至正之道，以君臨天下，“履帝位而不疚”也。君臨天下者！其可危為大。蓋人君以一身撫馭海內，使所履一不正，而蹈於非禮，則政令紀綱弛於上，讒賊寇攘起子下。穆王命君牙曰：心之憂危，若蹈虎尾，涉於春冰是也。

The Commentary on the Judgment says: Nine in the Fifth is strong and upright, ascending to the imperial throne without any fault, thus it is bright. Cheng Yi's Commentary on the Changes says that Nine in the Fifth, with its yang strength, resides in the central and correct position, holds the supreme position as emperor, and as long as there is no fault, it has fulfilled the path of conduct to the highest perfection and thus is bright. "Jiu" refers to faults or defects, meaning that in practicing the path there is a mixture of incorrectness; "bright" means that the virtue is full and thus emits a radiance. "Ji Shuo" cites Zhang Jun who says that Nine in the Fifth stands on the correct position of Qian, thus it is called "strong and upright": strong and vigorous without ceasing, embodying the great central and correct way, used to rule the world, which is exactly "reigning as emperor without fault." The person who rules the world is most vulnerable to danger: the sovereign, with his single body, governs the four seas. If there is even one place where his conduct is not correct and he steps into what is improper, then above the imperial orders and regulations will relax, and below, flatterers and thieves will arise. The Book of Documents records that King Mu of Zhou appointed Jun Ya, saying that his inner anxiety and fear were like walking on a tiger's tail or on thin ice in spring, which precisely describes this.

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。 程傳 “小往大來”，陰往而陽來也，則是天地陰陽之氣相交，而萬物得遂其通泰也。在人則上下之情交通，而其志意同也。陽來居內，陰往居外，陽進而陰退也。乾健在內，坤順在外，為“內健而外順”，君子之道也。君子在內，小人在外，是“君子道長，小人道消”，所以為《泰》也。既取陰陽交和，又取“君子道長”，陰陽交和，乃君子之道長也。

The Commentary on the Judgment says: The hexagram Tai signifies that the small moves away and the great comes in, resulting in a favorable and smooth situation. This is because heaven and earth interact with each other, allowing all things to flow smoothly, and the upper and lower parts connect, leading to harmony of will. The inner trigram is yang and the outer trigram is yin; the inner is strong and vigorous while the outer is gentle and compliant. The inner is occupied by the gentleman and the outer by the petty person, thus the way of the gentleman grows and the way of the petty person declines. Cheng Yi's Commentary on the Changes states that "the small moves away and the great comes in" means that yin lines move outward and yang lines come inward, which is the mutual interaction of the yin and yang energies of heaven and earth. As a result, all things can achieve their proper development. In terms of human affairs, this means that the feelings between superiors and inferiors are communicated, and their intentions are aligned. The coming in of yang and the going out of yin signifies the advancement of yang and the retreat of yin. The strong and vigorous nature of Qian (Heaven) is within, while the gentle and compliant nature of Kun (Earth) is outside, which is called "inner strength and outer compliance." This is the way of the gentleman. The gentleman is within and the petty person is outside, which is called "the way of the gentleman grows and the way of the petty person declines." Therefore, this hexagram is called Tai. This hexagram takes both the meaning of the harmonious interaction of yin and yang and the meaning of the growth of the way of the gentleman. The harmonious interaction of yin and yang is itself the growth of the way of the gentleman.

集說 孔氏穎達曰：所以得名為《泰》者，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，以人事象天地之交也。“內陽”“外陰”據其象，“內健”“外順”明其性，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”，更就人事之中，釋“小往大來吉亨”也。

"The Collection of Commentaries" cites Kong Yingda's explanation, stating that this hexagram is named "Tai" because the energies of Heaven and Earth interact, giving birth to and nurturing all things, allowing all things to be greatly smooth and unimpeded, hence it is called "Tai." "When above and below interact and their intentions are the same" uses human affairs to illustrate the union of Heaven and Earth. "Inner Yang" and "Outer Yin" refer to the hexagram's image, while "Inner strength" and "Outer compliance" highlight its nature. This level explains "small things go away and great ones come, resulting in good fortune and smoothness" from the perspective of the hexagram's lines. "Inner君子 (gentleman) and outer小人 (petty person), the path of the gentleman grows longer, and the path of the petty person diminishes" further explains "small things go away and great ones come, resulting in good fortune and smoothness" from the perspective of human affairs.

項氏安世曰：《泰》、《否》、《彖》皆具三義。第一段，以重卦上下為義，子陰陽二氣，無所抑揚，但貴其交而已。第二段，以卦體內外為義，雖在內在外，各得其所，要是重內輕外，則已於陰陽有所抑揚矣。第三段，以六爻消長為義，至此則全是好陽而惡陰，以陽長陰消為福，則不止於抑揚而已。《否彖》依此推之，大抵諸卦皆然。如《小畜》之《彖》，“柔得位而上下應之”，是統論六爻五陽一陰也。“健而巽”，卻以兩卦言之。“剛中而志行”，又以九二九五兩爻言之。故《彖》之義無所不備，不可以一說通也。

Xiang Anshi said that the Commentary on the Judgment of the hexagrams Tai and Pǐ both contain three layers of meaning. The first layer takes the meaning from the upper and lower parts of the compound hexagram, and does not praise or criticize yin and yang, only focusing on whether they interact. The second layer takes the meaning from the internal and external parts of the hexagram, although it says that both internal and external parts are in their proper places, it actually favors the internal over the external, thus showing some praise and criticism of yin and yang. The third layer takes the meaning from the waxing and waning of the six lines, and here it is completely favorable to yang and adverse to yin, considering yang's growth and yin's decline as auspicious. This is not just praise and criticism anymore. The Commentary on the Judgment of the hexagram Pǐ can be similarly inferred. Generally, most hexagrams are like this. For example, the Commentary on the Judgment of the hexagram Xiao Xu says, "Flexible and in position, with all above and below responding to it" is a general statement about the six lines, five yang and one yin; "Strong and compliant" refers to the upper and lower trigrams; "Strong and central, with the will fulfilled" refers to the lines nine two and nine five. This shows that the meaning of the Commentary on the Judgment is comprehensive and cannot be explained with a single interpretation.

邱氏富國曰：天地之形不可交而以氣交，氣交而物通者，天地之《泰》也。上下之分不可交而以心交，心交而志同者，人事之《泰》也。陰陽以氣言，健順以德言，君子小人以類言，“內外”，釋“往來”之義。陰陽健順君子小人，釋“小大”之義。

Quiu Fuguo says that the forms of heaven and earth cannot be combined, but they can interact through qi, and the interaction of qi allows all things to flow smoothly, which is the Tai hexagram of heaven and earth; the distinction between king and minister cannot be confused, but they can interact through heart, and the interaction of hearts leads to shared aspirations, which is the Tai hexagram of human affairs. Yin and yang refer to qi, strength and gentleness refer to virtue, and gentleman and petty person refer to categories. The terms "inner and outer" explain the meaning of the hexagram statement "coming and going," while yin and yang, strength and gentleness, and gentleman and petty person explain the meaning of the hexagram statement "small and great."

王氏應瞵曰：君子道盛，小人自化。故舜湯舉皋伊，而不仁者遠。玉泉喻氏云，《泰》小人道消，非消小人也，化小人為君子也。 喬氏中和曰：有陽必有陰，有君子必有小人。必欲絕而去之，有是哉！善養身者，化痰邪為氣血。善治國者，化盔賊為良民而已矣。

Quoting Wang Yinglin, the gentleman's way flourishes, and the petty person is naturally influenced and transformed. Therefore, Shun appointed Gao Yao, and Tang appointed Yi Yin, and the unrighteous naturally withdrew. Yu Quan Yu Shi once said that the hexagram Tai discusses 'the petty person's path declines,' which does not mean eliminating the petty person, but transforming them into a gentleman. Quoting Qiao Zhonghe, there must be yin when there is yang, and there must be petty persons when there are gentlemen. To completely eradicate them is not reasonable. A person who is good at cultivating his body transforms phlegm and turbid qi into blood and qi; similarly, a good ruler does no more than transform thieves into good citizens.

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。 集說 胡氏瑗曰；內柔而外剛者，小人之體也。語曰：色厲而內荏，外有嚴厲之色，內有柔荏之心，此所以反君子之道也。

The Commentary on the Judgment says: The hexagram of "Opposition" encounters situations that are not favorable for a gentleman to maintain uprightness; the great ones go away and the small ones come in. This is because heaven and earth do not interact and thus all things are not in communication, and above and below do not interact and thus the world is as if there are no states. The inner trigram is yin and the outer trigram is yang, the inside is soft and weak while the outside is strong and firm, the inside employs petty people while the outside places gentlemen, thus the way of petty people grows and the way of gentlemen declines. "Collected Sayings" cites Hu Yuan saying that being internally soft and externally strong is exactly the nature of petty people. The Analects says "showing a fierce expression but being timid within," displaying an appearance of severity but harboring a weak and timid heart, which is precisely the opposite of the way of gentlemen.

李氏過曰：“否泰反其類”，故《否》之辭皆與《泰》反。 吳氏綺曰：六十四卦，獨《乾》、《坤》、《泰》、《否》四卦言陰陽。乾坤，陰陽也。 唯《泰》、《否》二卦，內外皆得乾坤之全體，故亦以陰陽言也。

Quoting Li Guo, the Zage Zhuan says, "The hexagram of Po is the opposite of the hexagram of Tai." Therefore, every sentence in the zhuang of the hexagram Po is opposite to that of the hexagram Tai. Quoting Wu Qi, among the sixty-four hexagrams, only the hexagrams Qian, Kun, Tai, and Po clearly mention the terms yin and yang. Qian and Kun themselves are yin and yang. The inner and outer trigrams of the hexagrams Tai and Po together form the complete trigrams of Qian and Kun, so they also use the terms yin and yang.

同人，柔得位得中而應乎乾，曰同人。 本義 以卦體釋卦名義。“柔”，謂六二，“乾”，謂九五。 程傳 言成卦之義。“柔得位”，謂二以陰居陰，得其正位也。五中正而二以中正應之，“得中而應乎乾”也。五剛健中正，而二以柔順中正應之，各得其正，其德同也，故為《同人》。五，乾之主，故云“應乎乾”。象取天火之象，而《彖》專以二言。

The Commentary on the Judgment says: The hexagram "Tong Ren" (Union with People) is called so because the yao of flexible nature is in the correct position and in the center, and it corresponds with the Heaven. Zhu Xi's "Ben Yi" explains that this uses the "hexagram structure" to explain the meaning of the hexagram name: "flexible" refers to the second line, "Heaven" refers to the fifth line. Cheng Yi's "Yichuan Commentary on the Changes" says this is explaining the meaning of the hexagram's formation. "Flexible in position" means the second line, which is a yao of flexible nature, is in a position of flexible nature, thus in its proper place; the fifth line is upright and correct, and the second line also corresponds with it with the virtue of being upright and correct, so it is called "in the center and corresponding with Heaven." The fifth line is the main line of the Heaven hexagram, so it is said "corresponding with Heaven." The "Great Image" takes the image of Heaven and fire, but the Commentary on the Judgment focuses specifically on the second line.

集說 項氏安世曰：同人以一柔為主，徒柔不能以同乎人也，必以天德行之，故雖“得位得中”，而必“應乎乾”，乃可謂之《同人》。至於“利涉大川”，則又曰此“乾行也”，明非柔之所能辨也。凡封之以柔為主者皆然，《履》之六三，不能以自亨也，必曰“應乎乾”，是以“履虎尾不咥人亨”。《小畜》之六四，不能以自亨也，必曰“剛中而志行乃亨”。《大有》之六五，不能以自亨也，必曰“應乎天而時行，是以元亨”。凡此皆柔為卦主。而其濟也必稱乾焉，此乾之所以為大與。

"The Collection of Commentaries" cites Xiang Anshi's view that the hexagram "Following" takes a yao of yin as its main line, but merely relying on yin is not enough to achieve harmony with others. It must be carried out through Heavenly Virtue. Therefore, although the line is "in its proper position and central," it still needs to "respond to Qian" in order to be called "Following." Regarding "favorable for crossing great rivers," it specifically points out that this is "the movement of Qian," indicating that it is not something the yin line can accomplish on its own (the original text says "辨" instead of "办"). All hexagrams that take a yin line as their main line are like this: in the hexagram "Following," the line six in the third cannot achieve success on its own, so it says "responding to Qian," hence "following the tiger's tail without being bitten is favorable." In the hexagram "Small Accumulation," the line six in the fourth cannot achieve success on its own, so it says "with a strong and central line, the will is fulfilled and thus favorable." In the hexagram "Great Possession," the line six in the fifth cannot achieve success on its own, so it says "responding to Heaven and acting at the right time, thus achieving great success." These are all cases where a yin line is the main line, but when achieving success, it necessarily refers back to Qian. This is precisely why Qian is considered great."

案 《傳》義皆以乾為專指九五，然若專指二五之應，恐不得謂之“同人于野”矣。 蓋乾者陽爻之通稱，一陰虛中，與五陽相應，此卦所以為《同人》也。不言上下應者，蓋陰陽居上體而為卦主，則可言上下應，如《比》如《小畜》如《大有》是也。若在下體，則但言應而已，《蒙》、《師》、《履》及此卦是也。

Li Guangdi remarked: Both the "Cheng Transmission" and the "Ben Yi" regard "Qian" as referring specifically to nine in the fifth line. However, if it only refers to the correspondence between six in the second line and nine in the fifth line, it would not be sufficient to express the broad meaning of "Tong Ren Yu Ye." In reality, "Qian" is a general term for yang lines. A yin line is empty and occupies the central position, corresponding with the five yang lines. This is the reason why the primary hexagram is called "Tong Ren." Here, the term "up and down correspondence" is not mentioned, because the yin line is located in the upper trigram and serves as the main element of the hexagram, thus allowing the statement of "up and down correspondence," as in the hexagrams "Bi," "Xiao Xu," and "Da You." If the yin line is in the lower trigram, then only the term "correspondence" is used, as in the hexagrams "Meng," "Shi," "Lv," and this hexagram.

同人曰。 本義 衍文。 程傳此三字羨文。 集說 孔氏穎達曰：稱“同人曰”，猶言同人卦曰也。 同人于野亨，利涉大川，乾行也，文明以健，中正而應，君子正也，唯君子為能通天下之志。 本義 以卦穗卦體釋卦辭，通天下之志，乃為大同。不然，則是私情之合而已，何以致“亨”而“利涉”哉！

The Commentary on the Judgment here includes the words "Tongren Yu" (Same People Statement). Zhu Xi's "Benyi" states that these three characters are extraneous, and Cheng Yi's "Yichuan Commentary on the Changes" also says that these three characters are redundant. The "Jishuo" cites Kong Yingda's statement, referring to "Tongren Yu" as equivalent to "Tongren Gu Yu" (Statement of the Tongren Hexagram). The Commentary on the Judgment then continues: to be the same as others in the open field and to be harmonious and prosperous, and to be beneficial for crossing a great river, this is the action of Qian (Heaven); to be civilized and strong, to reside in the center and maintain correctness, and to have harmony between superior and inferior, this is the correct path of the gentleman, and only the gentleman can unite the hearts of people throughout the world. Zhu Xi's "Benyi" explains that this uses "gu de" (hexagram virtue) (the original text mistakenly writes "sui" instead of "de") and "gu ti" (hexagram structure) to interpret the hexagram statement: only when one can unite the hearts of people throughout the world can it be considered great unity; otherwise, it is merely a union of private feelings, on what basis can it achieve "prosperity" and "beneficial for crossing a great river"?

程傳 至誠無私，可以蹈險難者，乾之行也。無私，天德也。又以二體言其義有文明之德而剛健，以中正之道相應，乃君子之正道也。天下之志萬殊，理則一也。君子明 案 上專以“乾行”釋“于野”“涉川”者，但取剛健無私之義也。下釋“利貞”，則兼取明健中正之義，蓋健德但主於無私而已。必也有文明在於先，而所知無不明。有中正在於後，而所與無不當。然後可以盡無私之義，而為君子之貞也。

Cheng Yi's Yichuan Commentary on the Changes says that sincerity without private desires allows one to tread through dangers, which is the conduct of Qian;无私 is the Heavenly Virtue. Further, considering the upper and lower trigrams, it explains the meaning as having the virtue of civilization and being strong and vigorous, using the principle of uprightness and correctness to correspond with each other, which is the proper path of the gentleman. The hearts and minds of people are varied, but the principles are one. The gentleman is clear—there is a missing text in the original. Li Guangdi comments: the first part uses the concept of "Qian's conduct" to explain "harmonizing with people in the wild" and "advantageous to cross a great river," taking only the meaning of strength and lack of private desires. The second part explaining "advantageous to be firm and correct" includes the meanings of civilization, strength, and uprightness and correctness. The virtue of strength is based only on the absence of private desires. However, one must first have civilization, then knowledge is clear and comprehensive; then, with uprightness and correctness, the people one interacts with are all appropriate; only then can one fully embody the meaning of无私, becoming the firm and correct virtue of the gentleman.

大有，柔得尊位大中，而上下應之，曰大有。 本義 以卦體釋卦名義，“柔”謂六五，“上下”謂五陽。 程傳 言卦之所以為《大有》也。五以陰居君位，“柔得尊位”也。處中，得“大中”之道也。為諸陽所宗，“上下應之”也。夫居尊執柔，固眾之所歸也。而又有虛中文明大中之德，故上下同志應之，所以為《大有》也。

The Commentary on the Judgment says: The hexagram "Great Possession" is because a yao of flexibility is in a position of honor and occupies the great center, and all the other yao above and below respond to it, hence it is called "Great Possession." Zhu Xi's "Basic Meaning" says that this is using the "hexagram structure" to explain the meaning of the hexagram name: "flexibility" refers to the sixth yao in the fifth line, and "above and below" refers to the other five yang yao. Cheng Yi's "Yichuan Commentary on the Changes" says that this explains why the hexagram is called "Great Possession": the sixth yao in the fifth line, being a yao of flexibility in the position of a ruler, is "flexibility in a position of honor"; being in the center of the upper trigram, it attains the way of great center; being honored by all the yang yao, it is "responded to by above and below." Being in a position of honor while holding the way of flexibility is originally the way that the people look up to; and furthermore, it has the virtues of humility, civilization, and great center, so that all above and below unite to respond to it, hence it is called "Great Possession."

集說 蘇氏軾曰：謂五也，大者皆見有於五，故曰《大有》。 郭氏忠孝曰：“柔得尊位大中”，謙以居之，不自滿假者也。以一柔而應五剛，所謂所寶唯賢，光天之下，萬邦黎獻，共唯帝臣。不如是，不足以為尚賢也。

"Ji Shuo" cites Su Shi's explanation, stating that the line "Six in the Fifth" refers to many strong yang elements being held by the yao in the fifth position, hence the title "Great Possession." It also cites Guo Zhongxiao's explanation, "A flexible line attains a high position and great virtue," meaning to occupy a position of honor with humility and without arrogance. A flexible line responding to five strong lines represents the idea in the "Book of Documents" of "valuing only the virtuous," and the grandeur described as "illuminating the whole world, reaching the furthest corners of the sea and the humble people, all nations and their people contributing as imperial subjects." Without such a state, one cannot truly honor the virtuous.

楊氏萬里曰：《同人》、《大有》，一柔五剛均也。柔在下者，曰“得位”，曰“得中”。 曰“應乎乾”，而為《同人》，我同乎彼之辭也。柔在上者，曰“尊位”，曰“大中”，曰“上下應”，而為《大有》，我有其大之辭也。

Quoting Yang Wanli, the hexagrams "Tong Ren" and "Da You" are both composed of one yao of yin and five yao of yang. When the yin yao is in the lower position, the Commentary on the Judgment says "it is in the right position," "it is in the center," and "it corresponds with Qian," thus naming it "Tong Ren," which expresses the attitude of me seeking commonality with others. When the yin yao is in the upper position, the Commentary on the Judgment says "it is in a respectful position," "it is great centralization," and "it corresponds with both above and below," thus naming it "Da You," which expresses the attitude of me possessing great abundance.

項氏安世曰：一陰在下，勢不足以有眾，能推所有以同乎人者也，故名曰《同人》。 一陰在上，人同乎我，為我所有者也，故名曰《大有》。《彖》於《同人》曰“應乎乾”，明我應之也。於《大有》曰“上下應之”，明人應我也。《履》卦柔在下，亦曰“應乎乾”。 《小畜》柔在上，亦曰“上下應之”。此可以推卦例矣。

Quoting Xiang Anshi, a yin line in the lower position lacks sufficient power to possess the people, so it can only lead its own to be the same as others, hence the name 'Tong Ren' (Union). A yin line in the upper position has others coming to be the same as me, thus being possessed by me, hence the name 'Da You' (Great Possession). The Commentary on the Judgment in 'Tong Ren' says 'respond to Qian,' indicating that I respond to others; in 'Da You' it says 'the upper and lower respond to each other,' indicating that others respond to me. In 'Lv' (Observance) where a flexible line is in the lower position, it also says 'respond to Qian'; in 'Xiao Xu' (Small Accumulation) where a flexible line is in the upper position, it also says 'the upper and lower respond to each other.' From this, one can understand the pattern of the hexagrams in the Book of Changes.

胡氏炳文曰：或曰：《小畜》亦五陽一陰之卦，主巽之一陰，則曰“小”。此主離之一陰，則曰“大”，何也？曰巽之一陰在四，欲畜上下五陽，其勢逆而難。離之一陰在五，而有上下五陽，其勢順而易。

Quoting Hu Bingwen, someone asked: The hexagram Xiao Xu also has five yang lines and one yin line, with the yin line of Xun as the main line, yet it is called "small"; while in the hexagram Da (Great) Xu, the yin line of Li is the main line, yet it is called "great." Why is this so? The answer is: The yin line of Xun is in the fourth position, wanting to restrain the five yang lines above and below, which is against the natural order and difficult; while the yin line of Li is in the fifth position, controlling the five yang lines above and below, which is in harmony with the natural order and easy.

其德剛健而文明，應乎天而時行，是以元亨。 本義 以卦德卦體釋卦辭。應天，指六五也。 程傳 卦之德，內“剛健”而外“文明”。六五之君，應於乾之九二。五之性柔順而明，能順應乎二。二，乾之主也，是應乎乾也。順應乾行，順乎天時也，故曰“應乎天而時行”。其德如此，是以“元亨”也。王弼云：不大通何由得《大有》乎？《大有》則必“元亨”矣。此不識卦義，離乾成《大有》之義，非《大有》之義，便有“元亨”。

The Commentary on the Judgment says: Its virtue is strong and vigorous, and it is civilized. It corresponds to Heaven and follows the proper time, so it is greatly prosperous. Zhu Xi's "Basic Meaning" says that this is using "hexagram virtue" and "hexagram structure" to explain the hexagram statement. "Corresponding to Heaven" refers to the line six in the fifth. Cheng Yi's Commentary on the Changes says that the virtue of this hexagram is strong and vigorous internally and civilized externally. The line six in the fifth, as the ruler, corresponds with the line nine in the second of the hexagram Qian. The line six in the fifth is gentle and compliant, and it is clear-sighted, able to follow and harmonize with the line nine in the second. The line nine in the second is the main line of Qian, so it is said to correspond with Qian. Following the movement of Qian is following the movement of Heaven, so it is said "corresponding to Heaven and acting in accordance with the time." With such virtue, it is therefore "greatly prosperous." Wang Bi says: How can it be greatly prosperous without being greatly open and unimpeded? If it is called "Great Possession," it must certainly be "greatly prosperous." This is not understanding the meaning of the hexagram: The hexagram "Great Possession" is formed by the combination of Li and Qian, and it is not that having the name "Great Possession" naturally brings about "great prosperity."

由其才故得“元亨”，《大有》而不善者，與不能亨者有矣。諸卦具“元亨利貞”，則《彖》皆釋為“大亨”，恐疑與《乾》、《坤》同也。不兼“利貞”，則釋為“元亨”，盡元義也。 “元”有大善之義，有“元亨”者四卦，《大有》、《蠱》、《升》、《鼎》也。唯《升》之《彖》誤隨它卦作大亨。曰：諸卦之元與乾不同，何也？曰：元之在乾，為元始之義，為“首出庶物”之義。它卦則不能有此義，為善為大而已，曰元之為大可矣。為善，何 集說 王氏弼曰：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”。

It is because of its quality and virtue that it attains "Yuan Heng"; those who live in a time of great abundance but are not virtuous, or who fail to achieve success, also exist. All hexagram statements that include the four characters "Yuan Heng Li Zhen" are generally interpreted by the Commentary on the Judgment as "Da Heng", in order to prevent people from mistakenly thinking it is the same as in the Hexagrams Qian and Kun. For those that do not include "Li Zhen", they are interpreted as "Yuan Heng", fully explaining the meaning of "Yuan". "Yuan" contains the meaning of great virtue. The hexagram statements that mention "Yuan Heng" are four: Da You, Gu, Sheng, and Ding. Only the Commentary on the Judgment of Sheng mistakenly follows the interpretation of "Da Heng" as in the other hexagrams. Someone asks: the "Yuan" in each hexagram is different from that in Qian, so why is that? The answer is: "Yuan" in Qian means the beginning, meaning "to be the first among all things"; other hexagrams cannot have this meaning, they only mean being virtuous and great. Saying "Yuan" means great is acceptable. As for being virtuous, how—there is a missing text in the original. The "Ji Shuo" cites Wang Bi's view, saying that virtue should conform to heaven, and actions will not miss the right time; being strong and unyielding, yet civilized without overstepping, responding to heaven thus attaining greatness, acting in accordance with the time thus having no contradictions, therefore "Yuan Heng".

項氏安世曰：《同人》、《大有》兩卦，皆以離之中爻為主，而以乾為應者也。《同人》離在下，以德為主，故曰“應乎乾”者，應其德也。《大有》離在上，以位為主，故曰“應乎天而時行”者，應其命也。《履》兌在下，曰“應乎乾”。《大畜》艮在上，曰“應乎天”，亦卦例也。

Xiang Anshi said that the hexagrams "Tong Ren" and "Da You" both take the middle line of the Li hexagram as their main line, and the Qian hexagram as the corresponding one. In "Tong Ren," the Li hexagram is in the lower trigram, and it emphasizes virtue, so it says "respond to Qian," referring to the virtue of Qian. In "Da You," the Li hexagram is in the upper trigram, and it emphasizes position, so it says "respond to Heaven and act in accordance with the time," referring to the mandate of Heaven. The hexagram "Lv" has Dui in the lower trigram and says "respond to Qian," while the hexagram "Da Xu" has Gen in the upper trigram and says "respond to Heaven." These are all examples of the same pattern.

案 卦辭未有不根卦名而繫者，況柔中居尊，能有眾陽，是虛心下賢之君，而眾君子皆為之用，其亨孰大於是哉！《彖傳》又推卦德卦體以盡其縕，其實皆不出乎卦名之中也。《程傳》謂卦名未足以致“元亨”，由卦才而得“元亨”者，恐非《易》之通例。

Li Guangdi remarked: The hexagram statement cannot be detached from the hexagram name. Moreover, being gentle and compliant, occupying the central position and holding a high rank, it is able to attract all the yang lines, which represents a monarch who is humble and respectful to the virtuous, and all the gentlemen are willing to serve him. What greater success could there be than this? The Commentary on the Judgment further examines the "hexagram virtue" and "hexagram structure," exhaustively explaining the inner meaning, yet all of it remains within the scope of the hexagram name. The "Cheng Transmission" says that the hexagram name itself is insufficient to achieve "original and great success," and that it is the quality of the hexagram that brings about "original and great success." This seems to contradict the general principle of the Book of Changes.

謙，亨，天道下濟而光明，地道卑而上行。 本義 言《謙》之必“亨”。 程傳 濟當為際，此明《謙》而能“亨”之義。天之道，以其氣下際，故能化育萬物，其道光明，“下際”，謂下交也。地之道，以其處卑，所以其氣上行交於天，皆以卑降而“亨”也。

The Commentary on the Judgment says: The hexagram "Modesty" can be smooth and unimpeded because the heavenly way is to descend and bestow, thus becoming bright, and the earthly way is to be in a low position and thus ascend. Zhu Xi's "Benyi" says this explains that the hexagram "Modesty" must necessarily be smooth and unimpeded. Cheng Yi's "Yichuan Commentary on the Changes" says the character "ji" should be read as "ji", which clarifies the principle that modesty leads to smoothness. The way of heaven is that its qi descends and meets, thus being able to nurture all things, and its way is bright. "Downward meeting" means descending and meeting. The way of earth is that it is in a low position, thus its qi can ascend to meet heaven. Both are achieved through humility, thus leading to smoothness.

集說 項氏安世曰：“天道下濟而光明，地道卑而上行”，此以卦體釋卦辭也。九三乾也，降在下卦，是“下濟而光明”也。坤地道，處勢至卑，而升在上卦，是“卑而上行”也。“下濟”與“卑”，皆釋“謙”字。“光明”與“上行”，皆釋“亨”字。自人事言之，尊者行之則有光，即“天道下濟而光明”也。卑者行之則不可逾，即“地道卑而上行”也。始雖謙下，終必高明，是有終也。自天道虧盈以下，皆極言《謙》之必有後福。質之於天地神人之心，以明有終之義也。

"Ji Shuo" cites Xiang Anshi's explanation, saying, "The heavenly way descends and brings brightness, while the earthly way is lowly yet ascends." This uses the "hexagram structure" to explain the hexagram statement. The third line, Nine in the Third, belongs to Qian (Heaven), yet it is placed in the lower trigram, which is exactly "the heavenly way descending and bringing brightness." The trigram Kun represents the earthly way, which is in an extremely low position, yet it is placed in the upper trigram, which is exactly "lowly yet ascending." "Descending" and "lowly" both explain the character "qian" (humility), while "brightness" and "ascending" both explain the character "heng" (smoothness). In terms of human affairs, a noble person practicing humility brings brightness, which matches "the heavenly way descending and bringing brightness"; a humble person practicing humility does not exceed their station, which matches "the earthly way is lowly yet ascends." Although they start by being humble and yielding, they will ultimately become great and prominent, which is what the hexagram statement says "has a conclusion." From "the heavenly way depletes fullness" onwards, all emphasize that practicing humility will surely bring future blessings, using heaven, earth, spirits, and human hearts as evidence, to clarify the meaning of "has a conclusion."

邱氏富國曰：凡卦以一陽為主者，《彖傳》皆以剛言，《復》曰“剛反”，《豫》曰“剛應”，《師》、《比》曰“剛中”，《剝》曰“變剛”。《謙》主九三，而《彖》不言剛者，《謙》無用於剛也。用剛則不能謙矣，三有剛而不用，此其所以為《謙》也。

Quiu Fuguo says that in all hexagrams where a yang line is the main line, the Commentary on the Judgment discusses the matter from the perspective of "yang." The hexagram Fu says "yang returns," Yu says "yang responds," Shi and Bi say "yang is in the center," and Bao says "changing yang." The hexagram Qian, however, takes the line nine three as its main line, yet the Commentary on the Judgment does not mention the word "yang." This is because the hexagram Qian does not need yang—once yang is used, the meaning of Qian would be lost. The line nine three has yang but does not express it, which is precisely why it is called Qian.

蔡氏淵曰：“下濟而光明”，艮也。艮有光明之象，故《艮》之《彖》曰“其道光明”，謂艮陽止乎上，陰不得而掩之，故“光明”。“卑而上行”，坤也。

Quoting Cai Yuan, "lower flooding and brightness" refers to Gen. Gen originally has the image of brightness, so the Commentary on the Judgment of the Gen hexagram says "its way is bright," because the yang line of Gen stops at the upper position, and the yin lines cannot cover it, hence the brightness. As for "lowly but ascending," this refers to Kun.

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。 本義 “變”，謂傾壞。“流”，謂聚而歸之。人能謙，則其居尊者，其德愈光，其居卑者，人亦莫能過，此君子所以“有終”也。

The Commentary on the Judgment says: The way of Heaven is to diminish when full and increase when humble; the way of Earth is to collapse when full and flow toward humility; the way of ghosts and spirits is to harm when full and bestow blessings when humble; the way of human beings is to dislike fullness and prefer humility. When humility is practiced in a position of honor, virtue becomes ever more brilliant; when humility is practiced in a position of lowliness, others cannot surpass. This is the reason why the gentleman can achieve a good ending. Zhu Xi's "Ben Yi" says, "Change" refers to overturning and ruin, and "flow" refers to gathering and coming towards it. When a person practices humility, the virtue of those in high positions becomes ever more brilliant, and those in low positions cannot be surpassed, which is why the gentleman can achieve a good ending.

程傳 以天行而言，盈者則虧，謙者則益，日月陰陽是也。以地勢而言，盈滿者傾變而反陷，卑下者流注而益增也。“鬼神”，謂造化之跡。盈滿者福害之，謙損者福祐之。 集說 崔氏憬曰：若日中則昃，月滿則虧，損有餘以補不足，天之道也。高岸為谷，深谷為陵，是以“變盈而流謙”，地之道也，朱門之家，鬼瞰其室，黍稷非馨，明德唯馨，是其義矣。滿招損，謙受益，人之道也。

Cheng Yi in Yichuan's Commentary on the Changes says, speaking of the movement of Heaven, the full will eventually be diminished, while the humble will gain; the waxing and waning of the sun and moon, and the increase and decrease of yin and yang, are examples of this. Speaking of the forms of the earth, the high and full will collapse and sink, while the low and humble will gather water and gradually rise. "Ghost and spirit" refers to the traces of creation; the full will bring calamity and harm, while the humble will bring blessings and protection. "Collected Sayings" cites Cui Jing, who says that the sun reaches its zenith and then begins to set westward, and the moon is full and then wanes; reducing excess to make up for deficiency is the way of Heaven. A high bank becomes a deep valley, and a deep valley becomes a hill, so it is said "transforming fullness into flow and humility," which is the way of Earth. As for the wealthy and powerful, ghosts and spirits secretly watch over their houses. The Book of Documents says that millet and millet are not fragrant, but only virtue is fragrant, which means this. "Fullness brings loss, humility brings gain," this is the way of human beings.

劉氏牧曰：降卑接下，名譽益隆，故其道光顯。辭貌卑遜，而志行剛正，故雖卑退而“不可逾”。 《朱子語類》云：天道是就寒暑往來上說，地道是就地形高下上說。鬼神言害福，是有些造化之柄，各自主一事而言耳。 問《謙》之為義，不知天地人鬼，何以皆好尚之。曰：太極中本無物，若事業功勞，於我何有。觀天地生萬物而不言所利，可見矣。

Quoting Liu Mu, one should lower oneself to accept those of lower status, and thus one's reputation becomes even more prominent, so his way becomes widely known and prominent; speaking and appearing humble and yielding, yet one's aspirations and conduct are strong and upright, so although one is humble, one is 'unreliable to be surpassed'. Quoting from the 'Zhu Zi Yu Le', the heavenly way is discussed in terms of the coming of cold and the arrival of heat, while the earthly way is discussed in terms of the high and low of terrain; when speaking of ghosts and spirits, their ability to bring calamity or blessing is because they hold some power over fate, each being in charge of one thing only. Someone asked about the meaning of 'Qian' (Humility), not understanding why heaven, earth, people, and ghosts all value it. Zhu Xi answered: originally, there is nothing in the Taiji, so what achievements and merits do they have to do with me? Just look at how heaven and earth nurture myriad things without boasting of their benefits, and you will understand.

又云，“謙尊而光，卑而不可逾”，以尊而行謙，則其道光。以卑而行謙，則其德不可逾。尊對卑言，伊川以謙對卑說非是，聖人九卦引此一句，看來大綱說。 蔡氏清曰：如日設而升，中而昃，月晦而弦，盈而蝕之類，天非有意於虧之益之也。 若論至無心處則雖人道，惡盈好謙，初亦何容心於好惡哉！在我者有以感召其好惡耳，可不慎哉！

It is also said, "When one is noble yet humble, his virtue shines brightly; when one is lowly yet humble, his virtue cannot be surpassed." Here, "noble" is contrasted with "lowly." I Ch'uan equated "humility" with "lowliness," which is not appropriate. The "Great Treatise" cites this sentence when discussing the nine trigrams, suggesting it is used in a general sense. Cai Ching said that just as the sun rises, reaches the zenith, and then sets westward, and the moon waxes from new to full and then wanes to a lunar eclipse, heaven does not intentionally diminish or increase them. If we consider the completely impartial aspect, even human nature dislikes fullness and prefers humility. Originally, was there any intention in liking or disliking? It is only that on our side there are things that attract good or evil. How can we not be cautious?

豫，剛應而志行，順以動，豫。 本義 以卦體卦德釋卦名義。 程傳 “剛應”，謂四為群陰以應，剛得眾應也。“志行”謂陽志上行，動而上下順從，其志得行也。“順以動豫”，震動而坤順，為動而順理，順理而動，又為動而眾順，所以《豫》也。 集說 胡氏炳文曰：建萬國，聚大眾，非順理而動，使人心皆和樂而從，不可也，故二者皆繫之豫。

The Commentary on the Judgment says: The hexagram Yu is called Yu because its strong lines have many lines responding to them, allowing the mind's aspirations to be carried out smoothly and in accordance with the way. Zhu Xi's Benyi explains that this uses the "hexagram structure" and "hexagram virtue" to explain the meaning of the hexagram name. Cheng Yi's Yichuan Commentary on the Changes says that "strong line responding" refers to the line nine in the fourth position being responded to by many yin lines, with the strong line receiving the response of many lines; "aspiration fulfilled" refers to the yang line's aspirations being promoted upward, and once it moves, both above and below follow, thus achieving its aspirations. "Smooth movement leading to ease" refers to Zhen (Thunder) being active and Kun (Earth) being compliant, meaning that movement is in accordance with the way, and smooth movement leads to ease, and once there is movement, all people follow, thus forming the hexagram Yu. The "Collected Sayings" cites Hu Bingwen, who says that establishing vassal states throughout the land and gathering the people cannot be accomplished without smooth and harmonious movement that leads the people to follow joyfully, hence these two matters are both associated with the hexagram Yu.

案 《彖傳》中凡稱卦德。皆先內而後外，而其文義又各不同。其曰“而”者，兩字並重。如《訟》之“險而健”，既險又健也。《小畜》之“健而巽”，既健又巽也。《大有》“剛健而文明”，既剛健而又文明也。其曰“以”者，則重在上一字。如《同人》“文明以健”，重在“文明”字。此卦“順以動”，重在“順”字。其或以下一字為重者，則又變其文法，《復》卦“動而以順行”之類。

Li Guangdi remarked: In the Commentary on the Judgment, whenever the term "guade" (hexagram virtue) is mentioned, it always follows the order of the inner trigram first and then the outer trigram. The degree of emphasis in the wording varies. When the word "er" is used to connect two characters, both parts are given equal weight, such as in the hexagram "Song" which says "xian er jian" meaning both dangerous and strong; in "Xiao Xu" it says "jian er xun" meaning both strong and yielding; and in "Da You" it says "gang jian er ming wen" meaning both strong and virtuous. When the word "yi" is used, the emphasis is on the first character, such as in "Tong Ren" which says "ming wen yi jian" with emphasis on "ming wen," and in the primary hexagram it says "shun yi dong" with emphasis on "shun." Occasionally, when emphasis is placed on the second character, the sentence structure is changed, as in the hexagram "Fu" which says "dong er yi shun xing."

豫順以動，故天地如之，而況建侯行師乎。 本義 以卦德釋卦辭。 程傳 以“豫順而動”，則天地如之而弗違。況“建侯行師”，豈有不順乎？天地之道，萬物之理，唯至順而已。大人所以先天後天而不違者，亦順乎理而已。 集說 吳氏曰慎曰：“順以動”，所謂行其所無事也。“天地如之”，猶云“天且弗違”。

The Commentary on the Judgment says: The hexagram Yu follows the principle and acts accordingly, so the heavens and earth are like that; how much more so for matters such as establishing feudal princes and waging military campaigns. Zhu Xi's "Basic Meaning" says that this uses the concept of "hexagram virtue" to explain the hexagram statement. Cheng Yi's "Yichuan Commentary on the Changes" says that by following the principle and acting accordingly, Yu is able to act, just as the heavens and earth do without contradiction, and how much more so for "establishing feudal princes and waging military campaigns," which would not be in accordance with the principle. The way of heaven and earth, the principles of all things, are all one single principle of following the right course. The "Wenyan" section of the hexagram Qian says that a great man acts in accordance with the principle of the Earlier Heaven and heaven does not contradict him, and acts in accordance with the principle of the Later Heaven and follows the timing of heaven, so he does not contradict, but it is only because he follows the principle. The "Jishuo" cites Wu Yishen's saying that "acting in accordance with the principle" is what Mencius refers to as "acting as if doing nothing"; "heavens and earth are like that" is equivalent to saying "heaven does not contradict."

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！ 本義 極言之而贊其大也。 程傳 復詳言順動之道。天地之運，以其順動，所以日月之度不過差，四時之行不愆忒。聖人以順動，故經正而民興於善，刑罰清簡而萬民服也。既言《豫》順之道矣，然其旨味淵永，言盡而意有餘也。故復贊之云，《豫》之“時義大矣哉”！欲人研味其理，優柔涵泳而識之也。“時義”，謂《豫》之時義。諸卦之時與義用大者，皆贊其“大矣哉”。

The Commentary on the Judgment says: Heaven and Earth move in accordance with the Way, so the sun and moon move without error, and the four seasons change without confusion; the sage moves in accordance with the Way, so punishments are simple and the people are loyal. The time and meaning contained in the hexagram of Yu are indeed great. Zhu Xi's "Benyi" says that this is pushing the principle to its extreme and praising its grandeur. Cheng Yi's Commentary on the Changes says that here the principle of moving in accordance with the Way is explained in detail: Heaven and Earth move because they follow the Way, so the sun and moon have their correct courses and the four seasons change without disorder; the sage moves in accordance with the Way, so the constant principle is upright and the people become virtuous, punishments are simple and the people are loyal. Having explained the principle of moving in accordance with the Way in Yu, and finding its meaning profound, the words have been spoken and the meaning remains, so another praise of "the time and meaning of Yu are indeed great" is added. This is to urge people to carefully reflect on the principle, to contemplate it calmly and thoroughly, and then understand it. "Time and meaning" refers to the time and meaning of Yu. Whenever a hexagram has great significance in its time, meaning, and application, the Commentary on the Judgment praises it with "great indeed."

《豫》以下十一卦是也，《豫》、《遯》、《姤》、《旅》言時義，《坎》、《睽》、《蹇》言時用，《頤》、《大過》、《解》、《革》言時，各以其大者也。 集說 項氏安世曰：《豫》、《隨》、《遯》、《姤》、《旅》，皆若淺事而有深意，故曰“時義大矣哉”！欲人之思之也。《坎》、《睽》、《蹇》，皆非美事，而聖人有時而用之，故曰“時用人矣哉”！欲人之別之也。《頤》、《大過》、《解》，《革》，皆大事大變也，故曰“時大矣哉”！欲人之謹之也。

From the Hexagram of Yu onwards, there are eleven hexagrams that are described in this way: Yu, Dun, Gou, and Lu discuss "the significance of time," Kan, Kui, and Jian discuss "the use of time," and Yi, Da Guo, Jie, and Ge discuss "time" itself, each speaking about their grand aspects. The "Collected Commentary" cites Xiang Anshi's saying that the hexagrams Yu, Su, Dun, Gou, and Lu seem to deal with superficial matters but contain profound meanings, hence the statement "the significance of time is great indeed," which urges people to think deeply. The hexagrams Kan, Kui, and Jian are not pleasant matters, yet the sage may sometimes have to use them, hence the statement "the use of time is great indeed" (the original text mistakenly writes "person" instead of "great"), which urges people to discern. The hexagrams Yi, Da Guo, Jie, and Ge all involve major events and transformations, hence the statement "time is great indeed," which urges people to be cautious.

吳氏澄曰：專言“時”者，重在”時字”，“時義”重在義字，“時用”重在用字。 蔡氏清曰；“時”之一字，貫六十四卦皆有，不止《豫》等諸卦耳。有時則有義，有義則有用。單言時，則義與用在其中矣。言義未嘗無用，言用未嘗無義，各就所切而言。

Quoting Wu Cheng, those who speak only of the term 'time' focus on the character 'time'; those who speak of 'the meaning of time' focus on the character 'meaning'; and those who speak of 'the application of time' focus on the character 'application'. Quoting Cai Qing, the character 'time' runs through all sixty-four hexagrams, present in none of them, and is not limited to a few hexagrams such as 'Yü'. When there is time, there is meaning; when there is meaning, there is application. Speaking only of 'time', the meaning and application are included within it. Speaking of meaning does not exclude application, and speaking of application does not exclude meaning; each speaks from the most essential aspect.

隨，剛來而下柔，動而說，隨。 本義 以卦變卦德釋卦名義。 集說 孔氏穎達曰：“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。 胡氏瑗曰：震以動，其性剛。兌以說，其性柔。今震在兌下，是“剛來”而下於柔也。猶聖賢君子。以至剛之德，至尊之位，至貴之勢，接於臣而下於民。故賞罰號令一出於上，則民皆說而隨於下也。

The Commentary on the Judgment says: The hexagram of Following is characterized by a strong line coming to reside beneath a flexible line, and once it moves, it brings joy, hence it is called Following. Zhu Xi's "Basic Meaning" states that this explains the meaning of the hexagram using "hexagram transformation" and "hexagram virtue." The "Collected Sayings" cites Kong Yingda, who says that "strong" refers to Zhen (Thunder), and "flexible" refers to Dui (Lake); Zhen being beneath Dui signifies "a strong line coming to reside beneath a flexible line." Zhen represents movement, while Dui represents joy. Since it can subdue itself and submit to others, and once it moves it brings joy, all things follow it. It also cites Hu Yuan, who says that Zhen takes the image of movement, and its nature is strong; Dui takes the image of joy, and its nature is flexible. Now, with Zhen beneath Dui, it signifies a strong line coming to reside beneath a flexible line, just as a sage or virtuous person, with the strongest virtue, highest position, and greatest authority, accepts ministers and humbles himself before the people. Thus, when orders and commands are issued from above, the people below rejoice and follow accordingly.

王氏逢曰：上能下下，下之。所以隨上。貴能下賤，賤之所以隨貴。《隨》之義，剛下柔也。 王氏宗傳曰：陽剛非在下之物也，今也得《隨》之義，來下於陰柔，則是能以上下下，以貴下賤者也，物安得不隨之乎？動而說，此有所動，而彼無不說之謂也。彼無不說，則亦無不隨矣。

Quoting Wang Feng, those in high positions who are willing to humble themselves and take a lower position will have the people below follow them; those in esteemed positions who are willing to humble themselves and take a lower position will have the people below follow them. The essence of the hexagram "Following" lies in the strong yielding to the weak and the lower. Quoting Wang Zongcheng, yang is inherently not something that should be in a lower position; now by taking the meaning of "Following," it is placed below yin. This represents the ability of the superior to humble himself before the inferior, and the noble to humble himself before the humble. How could all things not follow him? "Moving and being joyful" means that when there is movement here, there is joy there; when there is joy there, there is no lack of following.

或曰：易家以《隨》自《否》來，《蠱》自《泰》來，其義如何？曰：非也。乾坤重而為《泰》、《否》，故《隨》、《蠱》無自《泰》、《否》而來之理。世儒惑於卦變，殊不知“八卦成列，因而重之”，而內外上下往來之義，已備乎其中。自八卦既重之後，又焉有所謂內外上下往來之義乎！

Someone asked: Those who study the Book of Changes say that the hexagram of Following comes from the hexagram of Non-Communion, and the hexagram of Restlessness comes from the hexagram of Great Passage. How should we understand this? Wang Zongchuan answered: This is incorrect. The hexagrams of Heaven and Earth are combined to form the hexagrams of Great Passage and Non-Communion, so there is no reason for Following and Restlessness to come from Great Passage and Non-Communion. Many scholars in the world of Confucianism are confused by the theory of hexagram transformation, completely unaware that the Great Treatise says 'the eight trigrams are arranged in order, and then combined again,' with the meaning of internal and external, upper and lower, and mutual movement already contained within. Once the eight trigrams have been combined, how can there be any further meaning of internal and external, upper and lower, and mutual movement?

蔣氏悌生曰：《程傳》謂說而動，動而說，皆《隨》之義。《朱於語錄》云：但當言 大亨貞無咎，而天下隨時。 本義 王肅本“時”作“之”，今當從之。釋卦辭，言能如是，則天下之所從也。

According to Jiang Tisheng, the Cheng Transmission holds that both "speaking and moving" and "moving and being pleased" express the meaning of the hexagram Following. However, the Zhu Zi Yu Lu says that only one should be discussed—there is a missing text in the original manuscript here. The Commentary on the Judgment then states: greatly achieving smoothness and maintaining uprightness without fault, the whole world follows the right time. Zhu Xi's Benyi says that in Wang Su's version, the character "time" is written as "of," and now we should follow Wang Su's version, reading it as "and the whole world follows." This explanation of the hexagram statement means that if one can achieve this, all people will follow.

程傳 卦所以為隨，以“剛來而下柔，動而說”也。謂《乾》之上九，來居《坤》之下。《坤》之初六，往居《乾》之上。以陽剛來下於陰柔，是以上下下，以貴下賤，能如是，物之所說隨也。又下動而上說，動而可說也，所以隨也。如是則可“大亨”而得正，能大亨而得正，則為“無咎”。不能“亨”，不得正，則非可隨之道，豈能使天下隨之乎？天下所隨者時也，故云“天下隨時”。

Cheng Yi in Yichuan's Commentary on the Changes says that this hexagram is called "Following" because "a strong line comes down to the soft, and movement brings joy." The upper line of Qian comes down to the position below the lower trigram Kun, while the lower line of Kun moves up to the position above the upper trigram Qian. A strong yang line coming to be below a soft yin line is to let the superior take a lower position and the noble one take a humble place. If this is done, all things will naturally be pleased and follow. Moreover, the lower trigram is Zhen (Thunder), which is movement, and the upper trigram is Dui (Lake), which is joy. When movement occurs, it brings joy, so it can lead people to follow. Thus, it can achieve great success and be in the right way. If one can achieve great success and be in the right way, there will be no mistakes. If one cannot achieve success or be in the right way, then it is not a path that can lead people to follow, how could the world follow him? The world follows the times, so it says "the world follows the times."

集說 孔氏穎達曰：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。 喬氏中和曰：剛下柔而陽隨陰。以我隨物，則物自隨我，而動罔不說，此大亨之正道也。人同此心，天下有不隨之者哉！

"The 'Collected Explanations' cites Kong Yingda's view, stating that great success and smoothness, firmness and correctness, with no calamities or misfortunes, leads people to follow. By following the right path, one attracts many followers. If one fails to achieve 'great success, firmness, and no faults,' yet uses perverse means to gather followers, the world will not obey. It also cites Qiao Zhonghe's explanation, that a strong yang follows a yielding yin: I go first to comply with others, and others will naturally follow me. Every action brings joy, which is the correct path of great success. Since all people share the same heart, how could there be anyone who does not follow?"

隨時之義大矣哉。 本義 王肅本“時”字在“之”字下，今當從之。 程傳 君子之道，隨時而動，從宜適變，“不可為典要”。非造道之深，知幾能權者，不能與於此也，故贊之曰“隨時之義大矣哉”！凡贊之者欲人知其義之大，玩而識之也。 此贊《隨》時之義大，與《豫》等諸卦不同，諸卦“時”與“義”是兩事。

The Commentary on the Judgment says: The meaning of following the right time and acting accordingly is truly great. Zhu Xi's "Benyi" states that in Wang Su's version, the character "time" comes below "of," making it "the meaning of following the time is great indeed." Now we should follow this version. Cheng Yi's "Yichuan Commentary on the Changes" says that the way of the gentleman is to act in accordance with the circumstances, moving toward what is appropriate and adapting to changes, just as the Great Treatise says, "It cannot be regarded as a fixed principle." Only those who are deeply proficient, capable of discerning subtle signs, and skilled in flexible responses can participate in such matters. Therefore, it is exclaimed, "The meaning of following the time is great indeed." Any place where there is praise is meant to make people understand the grand significance, to ponder it repeatedly and then grasp its meaning. Here, the praise is for the great significance of "following the time," which differs from the several other hexagrams like "Yu," where "time" and "meaning" are separate concepts.

蠱，剛上而柔下，巽而止，蠱。 本義 以卦體卦變卦德釋卦名義，蓋如此則積弊而至於蠱矣。 程傳 以卦變及二體之義而言，“剛上而柔下”，謂《乾》之初九，上而為上九，《坤》之上六，下而為初六也。陽剛，尊而在上者也，今往居於上。陰柔，卑而在下者也，今來居於下。男雖少而居上，女雖長而在下，尊卑得正，上下順理，治蠱之道也。由剛之上，柔之下，變而為艮巽。艮，止也。巽，順也，下巽而上止，止於巽順也，以巽順之道治蠱，是以“元亨”也。

The Commentary on the Judgment says: The hexagram of Gǔ is characterized by strong lines above and weak lines below, with the trigram Xun (Wind) being compliant and the trigram Gen (Mountain) being still, hence it is called Gǔ. Zhu Xi's "Benyi" explains that this hexagram's name is interpreted through the "structure of the hexagram," "change of the hexagram," and "virtue of the hexagram" — such a configuration, when accumulated over time, leads to corruption and decay, which is Gǔ. Cheng Yi's Commentary on the Changes states that, in terms of the "change of the hexagram" and the meaning of the upper and lower trigrams, "strong above and weak below" refers to the initial line of Qian (Heaven) moving upward to become the top line, and the top line of Kun (Earth) moving downward to become the initial line. Yang strength is naturally exalted and should be above, but now it is at the extreme upper position; Yin weakness is naturally humble and should be below, but now it is at the initial lower position. The trigram Gen (Mountain) represents a young male yet occupies the upper position, while the trigram Xun (Wind) represents an old female yet occupies the lower position. Thus, the roles of honor and humility are properly established, and the upper and lower positions are in proper order, which is the way to rectify Gǔ. Because of the strong above and weak below, the hexagram changes into Gen above and Xun below: Gen signifies stillness, and Xun signifies compliance. The lower Xun is compliant, and the upper Gen is still, thus it is stillness in compliance. Using the principle of compliance to rectify accumulated corruption, it is therefore able to achieve "original prosperity."

集說 集氏曰：“巽而止”者，巽而不為，因循至壞者也。 《朱子語類》云：“剛上”“柔下”，“巽而止”，此是言致蠱之由，非治蠱之道。 又云：龜山說“巽而止”乃治蠱之道，言當柔順而止，不可堅正，非唯不成道理，且非易彖文義，巽而止蠱，猶順以動豫，動而說隨，皆言卦義。

"The Jishuo" cites Jishi's explanation, saying that "flexible and still" refers to being overly flexible and passive, following the crowd and being careless, eventually leading to ruin. It also cites Master Zhu's "Yilu," stating that "strong above" and "soft below" along with "flexible and still" explain the causes of disorder, not the method to rectify it. It further says that Yang Guishan claimed "flexible and still" is the way to deal with disorder, suggesting one should be gentle and stop, not insist on correcting things, which not only makes no sense but also contradicts the meaning of the "Tuan Ci" of the Book of Changes. The structure of the phrase "flexible and still, disorder" is similar to "smooth movement, joy" and "movement with joy, following," all of which explain the meaning of the hexagram's name.

俞氏琰曰：巽固進退不決，苟非艮之止，亦未至於蠱，唯其巽而止，所以《蠱》也。 巽則無奮迅之志，止則無健行之才，於是事事因循。苟且積弊，而至於蠱，故曰“巽而止蠱”。蓋以卦德言致蠱之由，非飭蠱之道也。

Qu Yuan said that Xun is indeed characterized by hesitation and indecision in advancing and retreating, but without Gen's stillness, there would not be such corruption. It is precisely because Xun is yielding and Gen is still that the hexagram of Gu is formed. Xun lacks the spirit of vigorous action and speed, while Gen lacks the ability of strong and practical action. Thus, things are always carried out in a perfunctory and procrastinating manner, accumulating evils over time until they lead to decay. Therefore, it is said, "Yielding and still, Gu." This explanation uses the "hexagram qualities" to discuss the cause of Gu, not the method of rectifying it.

蠱，元亨而天下治也。利涉大川，往有事也。先甲三日，後甲三日， 本義 釋卦辭，治蠱至於“元亨”，則亂而復泊之象也。亂之終，治之始，天運然也。

The Commentary on the Judgment says: The hexagram "Gǔ" (Guilt) can achieve great success and smoothness, thus the world attains order; it is favorable to cross a great river, meaning that going forward will surely involve some great undertaking; three days before the Jia day and three days after the Jia day—here the original text is missing. The Commentary on the Judgment's sentence "The end leads to the beginning, this is the way of Heaven" is not included. Zhu Xi's "Benyi" explains this as interpreting the hexagram statement: rectifying the corrupt and achieving "Yuan Heng" (primordial success), which represents the image of returning from chaos to order. The end of chaos is precisely the beginning of order, which is how Heaven operates.

程傳 治蠱之道，如卦之才，則“元亨”而天下治矣。夫治亂者，苟能使尊卑上下之義正，在下者巽順，在上者能止齊安定之，事皆止於順，則何蠱之不治也，其道大善而亨也，如此則天下治矣。方天下壞亂之際，宜涉艱險以往而濟之，是往有所事也。夫有始則必有終，既終則必有始，天之道也。聖人知終始之道，故能原始而究其所以然。 要終而備其將然，“先甲”“後甲”而為之慮，所以能治蠱而致“元亨”也。

Cheng Yi in Yichuan's Commentary on the Changes says that if the method of rectifying chaos is carried out with the quality of this hexagram, it will achieve great success and bring order to the world. Those who deal with disorder and chaos should only ensure that the distinctions of honor and humility, and the hierarchy of superior and inferior, are properly established. Those below should be compliant and obedient, while those above should be able to stabilize and regulate, bringing peace and order. If everything is in harmony, how could chaos not be rectified? This path is extremely good and smooth, and thus the world can be restored to order. When the world is in a state of decay and turmoil, one should venture through difficulties to rescue it, which is what is meant by 'going to do something'. There is always a beginning and an end; once the end comes, there must be a new beginning. This is the way of heaven. The sage understands the principle of beginning and end, so he can trace back to the origin and investigate the reasons for things being so, and foresee the outcome to prevent potential changes. He plans ahead three days before and three days after the first day, thus being able to rectify chaos and achieve 'original prosperity' (yuan heng).

集說 楊氏萬里曰：蠱，壞矣。而曰“元亨而天下治”，何也？蓋亂為治根，《蠱》為飭源，雖然亂不自治，蠱不自飭，不植不立，不振不起，故利於濟大難，“往有事”也。 《朱子語類》云：“蠱元亨而天下治”，言《蠱》之時如此，必須是大善亨通而後天下治。

"The Collection of Sayings" cites Yang Wanli's view that "gu" means corruption. However, the Commentary on the Judgment says, "Original goodness and great prosperity lead to the governance of the world." This is because disorder is the root of order, and "gu" is the source of rectification. Nevertheless, disorder does not transform into order by itself, and "gu" does not rectify itself. Without support, it cannot stand; without revitalization, it cannot arise. Therefore, it is favorable to deal with great difficulties, which is why it says "going on with affairs." According to Master Zhu's "Classified Sayings," "gu" being "original goodness and great prosperity leading to the governance of the world" refers to the situation of the hexagram "gu," which must achieve great goodness and prosperity in order for the world to be governed.

胡氏炳文曰：“諸卦皆言往有功，《蠱》獨曰“往有事”。蠱者事也，事雖已治，不可以無事視之也。前事過中而將壞，即當為自新之圖，後事方始而尚新，即當致丁寧之意。亂之極而治之始，雖天運然也，亦人事致然也。

Quoting Hu Bingwen, other hexagrams say "going has merit," but the hexagram of Gu says "going has affairs." Gu means affairs. Although the matter has already been rectified, it should not be regarded as if nothing happened. In the first part, when the matter has passed the middle and is about to deteriorate, one should plan for self-renewal. In the second part, when the matter is just beginning and still fresh, one should repeatedly warn and advise. The transition from chaos to the beginning of order is, although due to heavenly destiny, also achieved through human effort.

龔氏煥曰：《蠱》卦辭言“先甲”“後甲”，《巽》卦辭言“先庚”“後庚”。事壞而至蠱，則當復始。甲者事之始，故《蠱彖傳》以“先甲”“後甲”，為終則有始地。事久而有弊，不可以不更。庚者事之變，故《巽》爻辭以“先庚”“後庚”為無初有終也。 夫事之壞而新之，是謂“終則有始”。事之弊而革之，是謂無初有終。終則有始，如創業之君，新一代之法度也。無初有終，如中興之主，革前朝之弊事也。

According to Gongs Huan, the Hexagram Statement of "Gǔ" mentions "first Jia" and "after Jia," while the Hexagram Statement of "Xun" mentions "first Geng" and "after Geng." When things have deteriorated into chaos, they should start anew. Jia is the first of the Ten Heavenly Stems and represents the beginning of things, so the Commentary on the Judgment of "Gǔ" uses "first Jia" and "after Jia" to explain "after the end comes the beginning." When things have existed for a long time and have developed problems, they cannot remain unchanged; Geng signifies change and represents transformation, so the Line Statement of "Xun" uses "first Geng" and "after Geng" to explain "without beginning there is an end." To start over from a state of disorder is called "after the end comes the beginning"; to eliminate existing problems is called "without beginning there is an end." "After the end comes the beginning" is like a founding monarch establishing a new system of laws; "without beginning there is an end" is like a rejuvenating monarch removing the corrupt policies of the previous dynasty.

俞氏琰曰：“往有事”者，當蠱壞之時，宜涉艱險而往有攸濟，不可處之於無事之域也。文子云：流水之不腐，以其逝故也。戶樞之不蠹，以其運故也。大抵器欲常用，久不用則蠹生。體欲常動，久不動則病生。《蠱》之時，止而不動，則天下之事，終於蠱而已矣，故勉之使往，不宜坐視其弊而弗救也。

Quoting Yu Yan, the phrase "going to do something" refers to the necessity of overcoming difficulties and taking action to provide relief when things are in a state of decay. The "Wenzi" says that flowing water does not rot because it is always moving; the door hinge does not get infested because it is always in motion. Generally speaking, objects need to be used frequently; if they are not used for a long time, they will get damaged. The body needs to be active; if it remains still for too long, illness will result. If one remains inactive during the time of "Gǔ," the affairs of the world will only continue to decay within the state of "Gǔ." Therefore, the Commentary on the Judgment encourages people to take action and not to remain passive in the face of problems without trying to resolve them.

臨，剛浸而長。 本義 以卦體釋卦名。 集說 王氏應麟曰：《陰符經》云，天地之道浸，故陰陽勝。愚嘗讀《易》之《臨》曰“剛浸而長”，《遯》曰“浸而長也”，自《臨》而長為《泰》，自《遯》，而長為《否》。 浸者漸也，聖人之戒深矣。 張氏清子曰：自《復》一陽生，積而至《臨》，則二陽長矣，故曰“剛浸而長”。《遯》者《臨》之反也，《臨彖》曰“剛浸而長”，《遯彖》不曰“柔浸而長”，而止曰“小利貞浸而長”，《易》不為小人謀也。

The Commentary on the Judgment says that the hexagram of "Approaching" represents the gradual growth of strong lines. Zhu Xi's "Basic Meaning" says that this is using the "hexagram structure" to explain the hexagram's name. The "Collected Sayings" cites Wang Yinglin saying that the "Classic of the Hidden Symbol" states "the way of heaven and earth gradually deepens, hence yin and yang prevail." I once studied the Book of Changes, and the hexagram of "Approaching" says "strong lines gradually grow," while the hexagram of "Retreating" says "gradually growing." From "Approaching" further growth becomes "Great Benefit," and from "Retreating" further growth becomes "Oppression." "Gradually" means gradually, and the deep intention of the sage's admonition is profound. Quoting Zhang Qingzi, from the hexagram of "Returning" where one strong line first arises, accumulating to "Approaching" there are two strong lines growing, hence it is said "strong lines gradually grow." "Retreating" is the reverse of "Approaching." The Commentary on the Judgment of "Approaching" says "strong lines gradually grow," but the Commentary on the Judgment of "Retreating" does not say "soft lines gradually grow," but only says "small benefit in uprightness, gradually growing." This shows that the Book of Changes does not plan for the small person.

說而順，剛中而應。 案 “剛浸而長，說而順，剛中而應”，皆釋卦名也。蓋“剛浸而長”，則陽道方亨。 有說順之德，則人心和附。剛中得應，則上下交叫志同：此其所以德洋及於天下，而足以有《臨》也。此亦如《泰》之取義，兼交《泰》與消長兩意，見正道之盛大。故夫子釋之曰“臨者大也”。若但以“臨”為陵逼小人之義，則於卦爻之辭多有所難通者。

The Commentary on the Judgment says: Harmonious and joyful, yet compliant, the strong line is in the center and corresponds with above and below. Li Guangdi comments: "The strong line gradually grows longer," "Joyful and compliant," and "The strong line is in the center and corresponds" are all explaining the meaning of the hexagram. The strong line gradually increases, the yang path is flourishing; possessing the virtue of harmony and compliance, the people's hearts are united; the strong line is in the center and has correspondence, thus above and below communicate and their wills are aligned (the original text has an extra character 'jiao' after 'jiao'). This is why it has the virtue of benefiting the whole world and is sufficient to be called 'Governing'. The meaning here is the same as in the hexagram Tai, containing both the idea of mutual harmony and the concept of increase and decrease, showing the grandeur of the correct path. Therefore, Confucius in the Commentary on the Order of Hexagrams says, "Governing means great." If one only takes 'Governing' to mean residing on a high hill and pressing down the petty person, then many parts of the hexagram's line statements would be difficult to understand.

大亨以正，天之道也本義 當剛長之時，又有此善，故其占如此也。 程傳 浸，漸也。二陽長於下而漸進也。下兌，上坤，和說而順也，剛得中道而有應助，是以能大亨而得正，合天之道，剛正而和順，“天之道也”。化育之功所以不息者，剛正和順而已。以此臨人臨事臨天下，莫不大亨而得正也。兌為說，說乃和也，《夬彖》云“決而和”。

The Commentary on the Judgment says: Greatly being prosperous and maintaining uprightness, this is the principle of Heaven. Zhu Xi's "Benyi" states that when the proper yang lines are growing, they also possess such advantages, hence the divination is thus. Cheng Yi's "Yichuan Commentary on the Changes" says, "Jin" means gradually: two yang lines are growing below and advancing step by step. The lower trigram is Dui (Lake), and the upper trigram is Kun (Earth), which is harmonious and gentle. The yang lines are in the middle and have the responding lines to assist, so they can be greatly prosperous and maintain uprightness, conforming to the principle of Heaven. Being strong and upright yet harmonious and gentle, this is exactly "the way of Heaven." The function of creation and generation thus never ceases, and it is merely the strength and harmony. Using such an attitude to govern people, affairs, and the world, there is nothing that cannot be greatly prosperous and achieve uprightness. Dui represents the image of taking pleasure, and pleasure is harmony, hence the Commentary on the Judgment of "Gua" says "decisive yet harmonious."

至于八月有凶，消不久也。 本義 言雖天運之當然，然君子宜知所戒。 程傳 《臨》二陽生，陽方漸盛之時，故聖人為之戒云。陽雖方長、然“至于八月”，則消而凶矣。八月，謂陽生之八月。陽始生於《復》，自《復》至《遯》凡八月，自建子至建未也。二陰長而陽消矣，故云“消不久”也。在陰陽之氣言之，則消長如循環，不可易也。以人事言之，則陽為君子，陰為小人，方君子道長之時。聖人為之誡，使知極則有凶之理而虞備之，常不至於滿極，則無凶也。

The Commentary on the Judgment says: There will be danger in the eighth month because the retreat of yang is imminent. Zhu Xi's "Benyi" says that although this is naturally the way of heaven, the gentleman should be aware of caution. Cheng Yi's "Yichuan Commentary on the Changes" says that the hexagram "Ling" represents the initial emergence of two yang lines, a time when yang energy is gradually increasing. Therefore, the sage established a warning: although yang is still growing, by the eighth month it turns to retreat and brings danger. The eighth month is counted from the initial emergence of yang. Yang begins with the hexagram "Fu," and from "Fu" to "Dun" spans eight months, that is, from the beginning of the Zi month to the beginning of the Wei month. At that time, two yin lines grow while yang begins to retreat, hence "retreat is not far off." In terms of the interaction between yin and yang, their waxing and waning cycle like a circle, unchangeable. In terms of human affairs, yang represents the gentleman and yin represents the petty person. When the way of the gentleman is growing, the sage established a warning to make him understand the principle that excess leads to danger, so that he can be prepared in advance, always maintaining a state of not reaching the extreme, thus avoiding danger.

集說 孔氏穎達曰：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。 陸氏振奇曰：日陽象，月陰象。八，少陰之數。七，少陽之數。故言陰來之期曰“八月”，言陽來之期曰“七日”。

"The Collected Explanations" cites Kong Yingda's statement that for all hexagrams representing the growth of yang energy, there should be a warning of "calamity in August." However, this hexagram is named "Approaching," which implies grandeur, so the warning is specially emphasized here. If we follow this reasoning, all hexagrams representing the growth of yang energy will have a warning of calamity at their end. Also, according to Lu Zhenqi, the sun represents the image of yang, and the moon represents the image of yin; eight is the number of minor yin, and seven is the number of minor yang. Therefore, the period when yin comes is called "August," and the period when yang comes is called "seven days."

案 “八月”“七日”，說者多鑿。陸氏之說，最為得之。蓋陽數窮於九，則退而生少陰之八，陰數窮於六，則進而生少陽之七，七八者陰陽始生之數也。若拘拘於卦氣月候之配，則《震》、《既濟》之“七日”，與夫三日三年十年之類，皆多不可通者矣。

Li Guangdi remarked: "Regarding the eighth month and seventh day, most commentators have been speculative. Lu Zhenqi's explanation is most appropriate. The yang number reaches its peak at nine, then retreats to produce the lesser yin number eight; the yin number reaches its peak at six, then advances to produce the lesser yang number seven. Seven and eight are precisely the numbers of the initial emergence of yin and yang. If one insists on strictly matching the卦气 (gua qi, meaning the atmospheric or cosmic energies associated with trigrams) and the monthly cycles, then the 'seven days' mentioned in the Zhen hexagram and the Ji Ji hexagram, as well as references to three days, three years, and ten years, would mostly not make sense."

大觀在上，順而巽，中正以觀天下。 本義 以卦體卦德釋卦名義。 程傳 五居尊位，以剛陽中正之德，為下所觀，其德甚大，故曰“大觀在上”。下坤而上巽，是能順而巽也，五居中正，以巽順中正之德，為觀於天下也。

The Commentary on the Judgment says: The great object of admiration is exalted in high position, flexible and yielding, entering with humility, demonstrating the virtue of uprightness and correctness to the world. Zhu Xi's "Benyi" says that this is using the "structure of the hexagram" and "virtue of the hexagram" to explain the meaning of the hexagram name. Cheng Yi's "Yichuan Commentary on the Changes" says that the line nine five is in the exalted position, with the virtue of strong yang, upright and correct, being admired by the people below. His virtue is extremely great, so it is said "great observation is above." The lower trigram is坤 (Earth) and the upper trigram is巽 (Wind), so it can be flexible and yielding; nine five is in the center and upright, using the virtue of yielding and upright to set an example for the people of the world.

集說 趙氏彥肅曰：“大觀在上”，統謂二陽，“中正以觀天下”，獨舉九五。 楊氏啟新曰：順以宅心，堯舜之溫恭克讓，文王之徽柔懿恭是也。巽以制事，通人情，酌物理，隨物付物，因時制宜者也，“巽，德之制也”，非巽何以使萬事各得其宜。

The "Collected Sayings" cite Zhao Yansu's view that "Great Observance is above" refers to both the ninth line in the fifth position and the ninth line at the top, the two yang lines. "Being upright and observing the world" refers specifically to the ninth line in the fifth position. It also cites Yang Qixin's view that using the trigram Xun (Wind) to arrange one's mind is like the Book of Documents describing Yao and Shun as gentle and respectful, able to yield the throne, and describing King Wen as kind and yielding, with good manners and propriety. Using Xun to handle affairs means understanding human feelings, weighing things according to their nature, and arranging them in accordance with their inherent state, adjusting measures according to the timing and circumstances. The "Great Treatise" says, "Xun is the regulation of virtue," and without Xun, how could all things be properly arranged?

觀，盥而不薦，有孚顒若，下觀而化也。 程傳 為《觀》之道，嚴敬如始盅之時，則下民至誠瞻仰而從化也。“不薦”，謂不使誠意少散也。 集說 虞氏翻曰：“孚”，信。“盥”，有威容貌。容止可觀，進退可度，則下觀其德而順其化。《詩》曰：“顒顒卬卬，如圭如璋。”君德之義也。

The Commentary on the Judgment says: The hexagram Guan (Observing) speaks of the occasion of worship when the ritual of pouring water has already been performed but the sacrifice has not yet been offered. The heart is sincere and the appearance is solemn, and the people below look up and are influenced by this. Cheng Yi's Commentary on the Changes says that the way of those in superior position who are looked up to should be as solemn and respectful as when the ritual of pouring water is just being performed, so that the common people will be sincere in their admiration and follow the influence. "Not offering" refers to not allowing that sincerity to be slightly dispersed. The "Collected Sayings" cites Yu Fan saying, "Fu" means sincerity, and "guan" means having a dignified appearance; the manner of movement is worthy of being observed, and the steps of going forward and backward can serve as a model. Thus the people below look up to his virtue and obey his teachings. The Book of Poetry, Great Ya, Juan E says, "Yong yong ang ang, ru gui ru zhang," which speaks precisely of the virtue of the sovereign.

朱氏震曰：祭之初，迎尸入廟，天子涗乎而後酌酒，涗謂之盥。酌酒獻尸，尸得之灌地而祭，謂之祼。祼之後，三獻而薦腥，五獻而薦熟，謂之薦。“盥”者，未祼之時，精神專一，誠意未散，不言之信，發而為敬順之貌。“顒”，顒如也，故下觀而化，莫不有敬順之心也。 王氏中子曰：觀示天下之道，其誠意精一。常如始盥之時，則觀感之下，莫不從化，蓋有不動而敬不言而信之妙。

According to Zhu Zhen, at the beginning of the worship ceremony, the spirit was invited into the temple. The Son of Heaven first washed his hands and then poured wine. The act of washing hands was called 「guan」; pouring wine to offer to the spirit, and the spirit receiving the wine and pouring it on the ground to seek the gods, was called 「guan」. After the guan ceremony, three offerings of raw meat were presented, and five offerings of cooked food, which was called 「jian」. The term 「guan」 refers to the state before the guan ceremony, when one's mind was focused and sincerity had not dispersed. This unspoken sincerity manifested as a respectful and obedient appearance. 「Yong」 means a solemn and reverent appearance, so those below looked up and were influenced, and all felt a sense of reverence and obedience. According to Wang Zhongzi, showing the way for the world to see lies in the purity and concentration of sincerity. If one could always maintain the state of the guan ceremony, then under such influence, no one would not be affected. There is a subtle aspect of 「no movement yet there is respect, no words yet there is trust.」

觀天之神道，而四時不忒，聖人以神道設教，而天下服矣。 本義 極言《觀》之道也。“四時不忒”，天之所以為觀也。神道設教，聖人之所以為觀也。 程傳 天道至神，故曰“神道”。觀天之運行，四時無有差忒，則見其神妙。聖人見天道之神，體神道以設教，故天下莫不服也。夫天道至神，故運行四時，化育萬物，無有差忒。至神之道，莫可名言。唯聖人默契，體其妙用，設為政教，故天下之人，涵泳其德而不知其功，鼓舞其化而莫測其用，自然仰觀而戴服，故曰“以神道設教而天下服矣”。

The Commentary on the Judgment says: Observing the profound principles of Heaven, the four seasons proceed without error; the sage follows this profound way to establish education and governance, and thus the whole world submits. Zhu Xi's "Benyi" says that this takes the principle of the hexagram "Observing" to its extreme: "Four seasons proceed without error" is the reason why Heaven is revered by people, and "the divine way establishes education" is the reason why the sage is revered by people. Cheng Yi's "Yichuan Commentary on the Changes" says that the way of Heaven is extremely profound, hence it is called "the divine way." Observing the operation of Heaven, the four seasons proceed without error, thus revealing its profundity. The sage, seeing the profundity of the way of Heaven, understands the divine way and establishes education and governance accordingly, so the whole world submits. The way of Heaven is extremely profound, thus it operates the four seasons and nurtures all things without error; such profound principles cannot be fully expressed in words, and only the sage can silently harmonize with them, comprehend their subtle workings, and establish political and educational institutions. Therefore, people throughout the world are immersed in his virtue without realizing its source, inspired by his education without understanding its workings, naturally looking up to him with reverence and devotion. Thus it is said, "By establishing education through the divine way, the whole world submits."

集說 虞氏翻曰：聖人“退藏於密”“以神明其德”，故“設教而天下服矣”。 王氏弼曰：統說《觀》之為道，不以刑制使物，而以觀感化物。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 "Collected Commentaries" cite Yu Fan's explanation, stating that the sage, as discussed in the "Great Treatise," retreats into secrecy and manifests his virtue through spiritual power, thus being able to establish teachings and gain the obedience of the world. It also cites Wang Bi's interpretation, which presents a general explanation of the meaning of the hexagram "Observing." It does not use penal systems to drive the myriad things, but instead uses observation and inspiration to cultivate and nurture all things. The divine is formless: though one cannot see how heaven drives the four seasons, the seasons proceed without error; though one cannot see how the sage leads the people, the people naturally submit.

楊氏時曰：古人聽以交神而接人，其道一主於誠，故曰明則有禮樂，幽則有鬼神。 幽明本無二理，故所以感之者一。聖人”以神道設教”，所謂“神道”，誠意而已。誠意，天德也。 《朱子語類》云；聖人以“神道設教”，即是“盥而不薦”之義。

Ying Yang Shi said that the ancients used things to communicate with deities and attend to human affairs, and all these methods ultimately revolve around the concept of sincerity. Therefore, the "Book of Rites" says, "In the bright realm there are rites and music; in the hidden realm there are ghosts and spirits." The realms of brightness and darkness are not two separate principles, so the one thing that can move them is sincerity. The sages "used the way of spirits to establish teachings," and the so-called "way of spirits" is nothing but sincerity; and sincerity is the Heavenly Virtue. Quoting from the "Sayings of Master Zhu," it says that the sages "used the way of spirits to establish teachings," which is the meaning of "washing but not offering."

又云；天之神道，只是自然運行底道理，四時自然不忒，聖人神道，亦是有教人自然觀感處。 吳氏澄曰：常人以言設教，則有聲音。以身設教，則有形跡。聖人妙天道於不測，其應捷如影響，蓋所存者神，故所過者化也。

He also said that the divine way of Heaven is simply the natural course of operation, with the four seasons proceeding without error. The divine way of the sage is also something that naturally evokes people's feelings. Quoting Wu Cheng, he said that ordinary people use words to teach, leaving behind sounds; they use their bodies to act as teaching, leaving behind traces. The sage applies the mysterious principles of Heaven to an extent that is beyond measurement. His influence is swift, like a shadow following the form or an echo following a sound. This is because what is stored in his heart is the divine. Therefore, wherever he goes, he inevitably influences and transforms everything.

楊氏啟新曰：聖人設教，誠於此，動於彼。不顯之德。篤恭之妙，與上天之載無聲無臭者同一機，而其動物之妙，不變之感，有非人所能測者，故曰“神道設教”。

According to Yang Qixin, the sages established education and moral guidance, with sincerity on this side and action on the other. The profound meaning of the "Middle Way" regarding "unmanifested virtue" and "steadfast reverence leading to the peace of the world" is the same as "the workings of Heaven's mandate, without sound or smell." The subtle power of this to move all things, its ability to connect with all things without needing change, is beyond human comprehension. Therefore, it is said that "the Way of the spirits is used to establish teaching."

頤中有物，曰噬嗑。本義 以卦體釋卦名義。噬嗑而亨，剛柔分，動而明，雷電合而章，柔得中而上行，雖不當位，利用獄也。本義 又以卦名卦體卦德二象卦變釋卦辭。

The Commentary on the Judgment explains the name of the hexagram saying: there is something across the mouth, separating the upper and lower jaw, which is called "噬嗑," meaning to bite. Zhu Xi's "Ben Yi" says that this sentence uses the "hexagram structure" -- the upper and lower lines of the hexagram "噬嗑" resemble the upper and lower jaw, and the line nine in the fourth position, which is yang, resembles something in the mouth -- to explain the meaning of the hexagram's name. The Commentary on the Judgment continues saying: by biting through it, the upper and lower parts can come together, hence it is smooth and unimpeded; within the hexagram, the yin and yang lines alternate, with "yin and yang" clearly distinguished; the lower trigram is Zhen, meaning movement, and the upper trigram is Li, meaning brightness, indicating action accompanied by clarity; thunder and lightning are paired and combined, their sound and brilliance prominent; the line six in the fifth position, which is yin and occupies the central position of the upper trigram, is "yin attaining the center and ascending"; although it is yin occupying a yang position, which is "not in the proper position," it is exactly suitable for judging cases and handling legal matters. Zhu Xi's "Ben Yi" says that this passage combines the name of the hexagram, the structure of the hexagram, the moral qualities of the hexagram, the images of thunder and lightning, and the concept of "hexagram transformation" to explain the hexagram statement.

程傳 “頤中有物”，故為“噬嗑”。有物間於頤中則為害，噬而嗑之，則其害亡，乃亨通也，故云“噬嗑而亨”。“剛柔分，動而明，雷電合而章”，以卦才言也。剛爻與柔爻相間，剛柔分而不相雜，為明辯之象。明辨，察獄之本也，動而明，下震上離，其動而明也。“雷電合而章”，雷震而電耀，相須並見，“合而章”也。照與威並行，用獄之道也。能照則無所隱情，有威則莫敢不畏。上既以二象言其動而明，故復言威照並用之意。六五以柔居中，為用“柔得中”之義。“上行”，謂居尊位。“雖不當位”，謂以柔居五為不當。而“利”於“用獄”者，治獄之道。全剛則傷於嚴暴，過柔則失於寬縱。

Cheng Yi in Yichuan's Commentary on the Changes says: The hexagram is named "噬嗑" because it is like having something in one's mouth. When something is stuck in the mouth, it causes obstruction, but when it is bitten and crushed, the obstruction is removed, and thus there is smoothness. Therefore, the Commentary on the Judgment says, "噬嗑而亨." The phrases "刚柔分，动而明，雷电合而章" refer to the nature of the hexagram itself. The yao are arranged alternately, with yin and yang clearly distinguished and not mixed, which represents the image of clear discernment, and clear discernment is the fundamental principle of judging cases. The phrase "动而明" refers to the fact that the lower trigram is Zhen (Thunder), which represents movement, and the upper trigram is Li (Fire), which represents brightness, so it is movement accompanied by clarity. The phrase "雷电合而章" refers to thunder shaking and lightning flashing, which depend on each other and appear simultaneously, thus combining to produce both sound and brilliance. Inspection and authority working together are the way of applying punishment in judicial cases: with inspection, there is no hidden truth; with authority, there is no one who dares not to be afraid. The previous passage already used the images of thunder and lightning to explain movement and clarity, so here it further explains the combination of authority and inspection. The line "六五" has a yin line in the middle of the upper trigram, which fits the meaning of "柔得中." "上行" refers to its position in the noble position of the ruler. "虽不当位" refers to the fact that a yin line is in the yang position of the fifth line, which is not appropriate. The reason it is said to be "利" for "用狱" is because the principle of judging cases is exactly like this: being too rigid leads to harshness and cruelty, while being too soft leads to leniency and indulgence.

五為用獄之主，以柔處剛而得中，得用獄之宜也。以柔居剛為“利用獄”，以剛居柔為利否。曰剛柔，質也。居，用也。用柔非治獄之宜也。集說 崔氏憬曰；物在頤中，隔其上下，因齧而合，乃得其“亨”焉。以喻人於上下之間，有亂群者，當用刑法之，故言“利用獄”。

Cheng Yi continued to say: The sixth line in the fifth position is the main line responsible for legal affairs. It is in a yang position, yet it is a yin and flexible line, and it is in the central position, which exactly matches the proper use of legal punishment. Someone asked: If a yin line is in a yang position, it is called "utilizing punishment," then if a yang line is in a yin position, is it also beneficial? The answer is: The term "yin and yang" refers to the nature of the line itself; the term "residing" refers to the way it is applied. The nature may be flexible, but the application should not be overly soft. Therefore, a yang line that applies a soft approach is not suitable for the needs of legal judgment. The collected interpretations cite Cui Jing who said: When something is stuck in the mouth, separating the upper and lower jaw, it requires biting to bring them together, thus achieving "smoothness." Using this as an analogy for human affairs: if there are people causing disturbance between the upper and lower groups, legal punishment should be used to deal with them, so the Commentary on the Judgment says "utilizing punishment."

石氏介曰：大凡柔則言“上行”，剛則言“來”。柔下剛上，定體也。剛來，如《訟》、《無妄》、《渙》等，剛體本在上而來下。“上行”，如《晉》、《睽》、《鼎》、《噬嗑》等。柔體本在下，今居五位為上行。朱氏震曰：六五柔中，“不當位”也。施於用獄，無若柔中之為利。蓋人君止於仁，不以明斷稱。以皋陶寧失不經，曾子哀矜而勿喜之言觀之，則不在明斷審矣。

Collective commentary cites Shi Jie's explanation: generally speaking, when discussing "changes in the hexagrams," a yao of yin and flexibility is said to "ascend," while a yao of yang and strength is said to "come." Yin is naturally in a lower position, and yang is naturally in a higher position, which is a fixed natural order. When it is said "yang comes," such as in the hexagrams of "Strife," "Without Expectation," and "Dispersal," the yang yao originally belongs to the upper trigram but moves down to the inner trigram. When it is said "ascend," such as in the hexagrams of "Progress," "Strife," "Tripod," and "Breaking the Bones," the yin yao originally belongs to the lower trigram but now occupies the fifth position, so it is called "ascending." Collective commentary also cites Zhu Zhen's explanation: the fifth line is a yin and flexible line that occupies the central position. According to the standard of "being in the right position," it is indeed "not in the right position." However, when it comes to judging cases, there is nothing more advantageous than having a yin and flexible line that is in the center. Because a ruler values benevolence rather than being sharp and decisive. Looking at Gaoyao who would rather make mistakes in accordance with the law than risk wrongful executions, and Zengzi who said that if the truth is established, one should feel compassion rather than rejoice, we can determine that the key to judging cases does not lie in being sharp and decisive.

趙氏汝楳曰：體卦之畫，則寬嚴胥濟。體卦之德，則明清善聽。體卦之象，則獄不淹宿。噬以剛動而能嗑，《彖》言“利用獄”，疑當以剛能斷制。而聖人歸之六五之柔，其哀矜惟良之義乎！大君在上，三又而後制刑，德雖柔，於獄則利。

Collected Sayings cite Zhao Ru-mei's explanation: by understanding the composition of the hexagram's lines, one can see that strong and weak lines alternate, with firmness and leniency properly balancing each other; by understanding the "hexagram virtue," one sees that the lower part is active and the upper part is bright, clear and upright, good at examining cases; by understanding the hexagram image, thunder and lightning are swift, so cases do not remain unresolved overnight. To bite through something requires strong action, and the Commentary on the Judgment says "suitable for litigation." By reasoning, this should be attributed to the decisive strength of the yang lines; yet the sage attributes it to the yin line in the fifth position. This is probably in line with the meaning of the Book of Documents, which speaks of compassion and cautious punishment, and appointing virtuous officials. The sovereign sits in high position, and according to the Zhou Li, he repeatedly applies the three pardons before deciding on punishment. Though his nature is inclined to be gentle, this is exactly appropriate for dealing with legal cases.

俞氏琰曰：《噬嗑》倒轉為《賁》，亦有“頤中有物”之象。而以為《賁》，何耶？曰：凡噬者必下動，《賁》無震，故不得為《噬嗑》也。夫頤而中虛，則無事於噬而自可合。今有物焉，則窒塞矣。苟不以齒決之，烏得而合，故噬已則嗑。嗑則窒者去而上下亨通。故文王曰“噬嗑亨”。孔子添一而字，蓋謂噬而嗑之則亨，不噬則不嗑，不嗑則不亨也。

Collecting sayings cites Yu Yan’s statement: When the Hexagram of Shike is reversed, it becomes the Hexagram of Bi. The Hexagram of Bi also has the image of “something in the mouth.” Why is it called Bi instead of Shike? The answer is: Whenever something is bitten, the lower jaw must move first. The lower part of the Hexagram of Bi is Li (Fire), but lacks Zhen (Thunder), which represents movement. Therefore, it cannot be considered as Shike. If the mouth is empty, it naturally closes without needing to bite. But now there is something blocking it. If you do not use your teeth to bite through it, how can it close? Therefore, only after biting can it close. Once it closes, the obstruction is removed, and the upper and lower parts become unblocked. Therefore, King Wen only said 「噬嗑亨」 in the Hexagram Statement. Confucius added the character 「而」 in the Commentary on the Judgment, precisely to indicate that only after biting and closing can it be smooth and unobstructed. Without biting, it cannot close, and without closing, it cannot be smooth and unobstructed.

賁，亨。本義 “亨”字疑衍。柔來而文剛，故亨。分剛上而文柔，故小利有攸往，天文也。本義 以卦變釋卦辭。剛柔之交，自然之象，故曰“天文”，先儒說“天文”上當

The Commentary on the Judgment first mentions the two characters "Beren, Xing." Zhu Xi's "Benyi" says: this character "Xing" is suspected by him to be an added character from copying errors. The Commentary on the Judgment then says: the yao of Yin and柔 comes down to adorn the Yang and strength, thus achieving smoothness; a single line of Yang and strength goes up to adorn the Yin and柔, thus slightly benefiting movement forward, which is the heavenly pattern. Zhu Xi's "Benyi" says that this passage uses "guabian" to explain the hexagram statement; the intermingling of strength and flexibility is naturally formed in the universe, thus called "tianwen." Below, Zhu Xi intended to quote previous scholars' views on how the term "tianwen" should be interpreted, but the original text here is missing some text, and the previous scholars' views are not fully recorded.

集說 蘇氏軾曰：《易》有剛柔往來、上下相易之說，而其最著者，《賁》之《彖傳》也。故學者治是爭推其所從變，曰《泰》變為《賁》，此大惑也。一卦之變為六十三，豈獨為《賁》也哉！徒知《泰》之為《賁》，又烏知《賁》之不為《泰》乎！凡易之所謂剛柔往來相易者，皆本諸乾坤也。乾施一陽於坤，以化其一陰，而生三子，凡三子之卦有言剛來者，明此本坤也，而乾來化之。坤施一陰於乾，以化其一陽，而生三女，凡三女之卦有言柔來者，明此本乾也，而坤來化之。非是卦也，則無是言也。

Collecting interpretations quotes Su Shi saying: The Zhou Changes includes the idea of yin and yang moving and exchanging positions, and the most obvious example is the Commentary on the Judgment of the Qian (G贲) hexagram. Therefore, those studying the Zhou Changes have competed to seek out from which hexagram the Qian (G贲) hexagram comes. Saying that the Tai hexagram transforms into the Qian (G贲) hexagram is a great misunderstanding. Any hexagram can transform into the other sixty-three hexagrams, so how could it be only transformed into the Qian (G贲) hexagram? One only knows that the Tai hexagram can transform into the Qian (G贲) hexagram, but how does one not know that the Qian (G贲) hexagram can also transform into the Tai hexagram? All the talk of yin and yang moving and exchanging positions in the Zhou Changes originates from the Qian and Kun hexagrams. When the Qian hexagram gives one yang to the Kun hexagram, it transforms the Kun's one yin into yang, thus producing the three male hexagrams: Zhen, Kan, and Gen. Whenever the Commentary on the Judgment of these three male hexagrams mentions "yang coming," it indicates that the hexagram originally belonged to the Kun and that yang from the Qian transformed it. When the Kun hexagram gives one yin to the Qian hexagram, it transforms the Qian's one yang into yin, thus producing the three female hexagrams: Xun, Li, and Dui. Whenever the Commentary on the Judgment of these three female hexagrams mentions "yin coming," it indicates that the hexagram originally belonged to the Qian and that yin from the Kun transformed it. Hexagrams not belonging to this category will not have such statements in their Commentaries on the Judgment.

胡氏炳文曰：“柔來而文剛”，是以剛為主也。剛往文柔，必曰“分剛上而文柔”者，亦以剛為主也。故《本義》於柔文剛，則曰陽得陰助，於剛文柔，而不曰陰得陽主。蓋一陰下而為離，則陰為陽之助，而明於內。一陽上而為艮，則陽為陰之主，而止於外，是知皆以剛為主也。

The collected interpretations cite Hu Bingwen's statement: "Flexible comes and adorns the firm." The main focus here is on the firm. The firm ascends to adorn the flexible, so the Commentary on the Judgment must be interpreted as "the firm is above and adorns the flexible," with the main focus still on the firm. Therefore, in Zhu Xi's "Original Meaning," when discussing the flexible adorning the firm, it refers to the yang receiving assistance from the yin; but when discussing the firm adorning the flexible, it does not state that the yin receives the yang as its master. In one case, a yin line descending forms the fire trigram, and the yin becomes the helper of the yang, with brightness within the inner trigram; in the other case, a yang line ascending forms the mountain trigram, and the yang becomes the master of the yin, with stability established in the outer trigram. From this we can see that both instances take the firm as the main element.

何氏楷曰：剛為質，柔為文，“柔來”“文剛”，是本先立矣。而文行焉，故“亨”。“分剛上而文柔”者，非以剛為文也。分剛畫居上，而柔始得成其文。不然，無質之文非文已。張氏振淵曰：“柔來”“文剛”，是當質勝之餘，而以文濟之。“剛上”“文柔”，是當文勝之後，而以質救之，二者皆以質為主。

Collective commentary cites He Kai's view: "Yang is the essence, Yin is the literary grace." When "Yin comes" and "Yang is adorned with literary grace," it means the fundamental essence is first established, and then literary grace is applied, hence achieving smoothness and success. As for "Yang is placed above and Yin is adorned," it does not mean using Yang as literary grace, but rather dividing one line of Yang to be in the upper position, allowing Yin to have something to rely on and thus achieve its literary grace; otherwise, without the fundamental essence, there would be no true literary grace. Collective commentary also cites Zhang Zhenyuan's view: "When Yin comes and Yang is adorned with literary grace," it refers to when the essence is abundant and literary grace is used to complement it; "when Yang is above and Yin is adorned," refers to when literary grace is excessive and the essence is used to correct it. Both approaches take the essence as the main aspect.

案 “亨”與“小利有攸往”，皆指文而言之。故“柔來而文剛”者，見剛當以柔濟之，而後可通也。“剛上”“文柔”者，見柔當以剛節之。而柔之道不可純用以行也，何氏張氏質文之說極明。又案：“剛上”“文柔”而曰“分”者，本子內之誠實，以為節文之則，乃是由中而分出者，故曰“分”也。

Li Guangdi remarked: "Xing" and "Xiao Li You You Wang" both refer to the aspect of adornment. Therefore, "Rou Lai Er Wen Gang" means that one must see that the strong must be regulated by the gentle in order to proceed smoothly; "Gang Shang" and "Wen Rou" mean that one must see that the gentle must be restrained by the strong, and the path of gentleness cannot be carried out alone. He Ke and Zhang Zhenyuan's discussions on quality and adornment have explained this meaning very clearly. Furthermore, it is specially noted with the character "fen" because the standard for restraining adornment originates from inner sincerity, which comes from the center and is distributed outwards, hence it is said "fen".

文明以止，人文也。本義 又以卦德言之。止，謂各得其分。程傳 卦為賁飾之象，以上下二體，剛柔交相為文飾也。下體本乾，柔來文其中而為離。上體本坤，剛往文其上而為艮。乃為山下有火，止於文明而成《賁》也。天下之事，無飾不行，故《賁》則能“亨”也。“柔來而文剛，故亨”，柔來文於剛，而成文明之象，文明所以為《賁》也。《賁》之道能致亨，實由飾而能亨也。

The Commentary on the Judgment says: "The beauty of the pattern is bright and each is in its proper place, this is the beauty of a person." Zhu Xi's "Benyi" says that this sentence is speaking from the perspective of "the virtue of the hexagram." The term "stop" means that each person is in their proper place. Cheng Yi's "Yichuan Commentary on the Changes" says: this hexagram takes the image of decoration. The upper and lower trigrams are yin and yang, alternating with each other, each decorating the other. The lower trigram is originally Qian, and a yin line comes down to decorate its middle line, thus forming Li. The upper trigram is originally Kun, and a yang line goes up to decorate its top line, thus forming Gen. Thus the image of a mountain with fire beneath it is formed, bright and each in its proper place, and the hexagram of Fen is established. There is no way to carry out worldly affairs without decoration, so the hexagram Fen is able to be smooth. "Yin comes and decorates Yang, thus it is smooth," meaning that yin comes down to decorate yang, forming the image of civilization. Civilization is the essence of the hexagram Fen. The way of Fen can lead to smoothness, indeed because of decoration it is smooth.

“分剛上而文柔，故小利有攸往”，分乾之中爻，往文於艮之上也。事由飾而加盛，由飾而能行，“故小利有攸往”。夫柱而能利者，以有本也。賁飾之道，非能增其實也，但加之文彩耳。事由文而顯盛，故為“小利有攸往”。“亨”者亨通也，“往”者加進也。二卦之變，共成《賁》義。而《彖》分言上下各主一事者，蓋離明足以致亨，文柔又能小進也。

Cheng Yi continued, "Dividing the strong to ascend and embellishing the yielding, thus there is a small advantage in going forward." This refers to separating the middle line of Qian and moving it up to embellish the upper line of Gen. Because of the embellishment, things become more flourishing, and because of the embellishment, they can be carried out. Therefore, it says, "a small advantage in going forward." Any endeavor that brings benefit is because there is a fundamental support behind it. The art of embellishment does not add to the substance of things, but merely adds a layer of ornamentation. Matters appear flourishing because of the ornamentation, so it can only be called "a small advantage in going forward." "Heng" means smoothness and ease, and "going forward" means further progress. The changes of the upper and lower parts together form the meaning of the hexagram Zhen. However, the "Commentary on the Judgment" treats them separately because the brightness of Li is sufficient to bring about smoothness and ease, and the embellishment of the yielding can slightly advance.

“天文也，文明以止人文也”，此承上文言陰陽剛柔相文者，天之文也，止於文明者，人之文也。“止”，謂處於文明也。質必有文，自然之理，理必有對待，生生之本也。有上則有下，有此則有彼，有質則有文。一不獨立，二則為文，非知道者孰能識之。“天文”，天之理也。“人文”，人之道也。

Cheng Yi continued saying: "Heavenly phenomena, civilizing and stopping at human culture." This follows up on the previous discussion. The mutual embellishment of yin and yang and firmness and softness is the cultural pattern of heaven; stopping at civilization is the cultural pattern of human beings. The term "stop" means to dwell in civilization. The essence must be accompanied by cultural pattern, which is a natural principle; and principle must be paired, which is the fundamental of continuous generation. There is upper and lower, this side and that side, essence and cultural pattern. A single one cannot form a pair; two that match are called cultural pattern. Who, except those who truly understand principle, can recognize this? "Heavenly phenomena" refers to the order of heaven, and "human culture" refers to the principles of human beings.

胡氏允曰：君臣父子兄弟夫婦朋友，粲然有禮以相接者，文之明也。截然有分以相守者，文之止也，是則卦中離明而艮止者也。王氏應麟曰：《大畜》為學，《賁》為文。能止健而後可以為學，文明以止而後可以為文者，篤實而已。不以篤實為本，則學不足以成德，文不足以明理。何氏楷曰：止者限而不過之謂。一文之一止之而文成，禮以節文為訓，即此意。

Collecting various interpretations, Hu Yun said: Among the five relationships of ruler and subject, father and son, siblings, husband and wife, and friends, the rites and ceremonies are clearly distinguished and properly observed, which is the "brightness" of culture; the clear boundaries and each maintaining their own position is the "cessation" of culture. This corresponds to the lower trigram Li (Fire) representing brightness and the upper trigram Gen (Mountain) representing cessation in the hexagram. Collecting various interpretations, Wang Yinglin said: The hexagram Da Xu discusses learning, and the hexagram Ben discusses culture. Only after stopping the strong and vigorous can one talk about learning; only after civilization and each maintaining their proper position can one talk about culture. Both depend on the four characters of sincerity and solidity. Without taking solidity as the foundation, learning will not be sufficient to cultivate virtue, and culture will not be sufficient to clarify principles. Collecting various interpretations, He Kai said: What is meant by "cessation" is having limits and not exceeding them. On one hand, it is adorned with culture, and on the other hand, it is restrained, and only then is culture complete. The character "li" (ritual) is explained as "jie wen" (adornment and restraint), which refers precisely to this meaning.

觀乎天文，以察時變。觀乎人文，以化成天下。本義 極言《賁》道之大也。程傳 “天文”，謂日月星辰之錯列，寒暑陰陽之代變。觀其運行，以察四時之遷改也。“人文”，人理之倫序，觀人文以教化天下，大下成其禮俗，乃聖人用《賁》之道也。

The Commentary on the Judgment says: Observing the patterns of Heaven to examine the changes of the four seasons; observing the patterns of human beings to educate the world and establish proper customs. Zhu Xi's "Benyi" says that these two sentences push the principle of the hexagram Zhen to its extreme and praise its vastness. Cheng Yi's Yichuan Commentary on the Changes says: "Heavenly phenomena" refer to the intermingling of the sun, moon, and stars, and the alternating cycles of cold and heat, yin and yang; by observing their movements, one can examine the shifting of the four seasons. "Human phenomena" refer to the order of human relationships and principles; by observing human phenomena, one can educate the world and cultivate proper etiquette and customs, which is the method by which the sage applies the principle of Zhen.

《賁》之象，取山下有火，又取卦變“柔來”“文剛”“剛上”“文柔”。凡卦有以二體之義及二象而成者，如《屯》取“動乎險中”與雲雷，《訟》取“上剛下險”與天水違行是也。有取一爻者，成卦之由也。“柔得位而上下應之曰《小畜》 ”，“柔得尊位大中而上下應之曰《大有》”是也。

Cheng Yi continued to say: The image of the hexagram "Bian" takes on two aspects: one is the image of fire below a mountain, and the other is the "change of the hexagram" with "the soft coming" and "the firm being adorned," as well as "the firm above" and "the soft being adorned." In general, among the sixty-four hexagrams, some are formed by combining the meaning of the upper and lower trigrams with two physical images, for example, the hexagram "Zun" combines the meaning of "movement within danger" with the images of clouds and thunder, and the hexagram "Song" combines the meaning of the upper firmness and lower danger with the images of heaven and water moving in opposite directions, which are of this kind. Others are formed by a single line, and that line is the reason for the formation of the hexagram. For example, "the soft line occupying the position and being responded to by above and below is called 'Xia Xu'," and "the soft line occupying the exalted position, being great and central, and being responded to by above and below is called 'Da You'," which are of this kind.

有取二體又取消長之義者，“雷在地中《復》”，“山附於地《剝》”是也。有取二象兼取二爻交變為義者，“風雷《益》”兼取損上益下，“山下有澤《損》 ”兼取損下益上是也。有既以二象成卦，復取爻之義者，《夬》之“剛決柔”，《姤》之“柔遇剛”是也。有以用成卦者，“巽乎水而上水《井》 ”，“木上有火《鼎》 ”是也，《鼎》又以卦形為象。有以形為象者，“山下有雷《頤》”，“頤中有物曰《噬嗑》”是也。

Cheng Yi continued to say: There are those that take both the upper and lower trigrams at the same time, and also take the meaning of the waxing and waning of yin and yang, for example, "Thunder in the earth" is the hexagram of Fu, and "Mountain attached to the earth" is the hexagram of Po, which belong to this category. There are also those that take two objects and also take the meaning of the exchange of two lines, for example, "Wind and Thunder" is the hexagram of Yi, and also takes the meaning of reducing above and increasing below; "A pond beneath a mountain" is the hexagram of Shen, and also takes the meaning of reducing below and increasing above, which belong to this category. There are also those that have already used two trigrams to form the hexagram, and then take the meaning of a particular line, for example, the hexagram of Guai talks about "Yang overcoming Yin," and the hexagram of Gou talks about "Yin meeting Yang," which belong to this category. There are also those that form the hexagram based on function, for example, "Wind over water and rising above water" is the hexagram of Jing, and "Fire on wood" is the hexagram of Ding, which belong to this category; the hexagram of Ding also takes the shape of the hexagram as an image. There are also those that directly take the shape to form the image, for example, "Thunder beneath a mountain" is the hexagram of Yi, and "There is something in the mouth of Yi" is the hexagram of Shihe, which belong to this category.

此成卦之義也，如剛上柔下，損上益下，謂剛居上，柔在下，損於上，益於下。據成卦而言，非謂就卦中升降也。如《訟》、《無妄》云“剛來”，豈自上體而來也。凡以柔居五者，皆云“柔進而上行”，柔居下者也，乃居尊位，是進而上也，非謂自下體而上也。

Cheng Yi continued to say: All the above are examples of the principles of forming a hexagram. For instance, the idea of a strong line above and a weak line below, or reducing above and increasing below, merely refers to a strong line being in the upper position and a weak line in the lower position, with reduction occurring above and increase below. These are all explanations based on the already formed hexagram, not indicating that the lines within the hexagram are actually moving up and down. For example, in the hexagram of "Strife" and "Without Expectation," when it says "a strong line comes," does that mean that the strong line really comes down from the upper trigram? In general, whenever a yao is described as being in a yin and weak position at the fifth place, it is said "the weak line advances upward," because the weak line should be in the lower position, but now it occupies the honorable position, so it is said to advance upward, not meaning that it actually rises from the lower trigram to the upper one.

卦之變皆自乾坤，先儒不達，故謂《賁》本自《泰》卦，豈有乾坤重而為《泰》，又由《泰》而變之理。下離本乾，中爻變而成離，上艮本坤，上爻變而成艮。離在內，故云“柔來”。艮在上，故云“剛上”。非自下體而上也。乾坤變而為六子，八卦重而為六十四，皆由乾坤之變也。

Cheng Yi continued to say: The changes of the hexagrams all originate from Qian and Kun. Previous scholars did not understand this, hence they said that the hexagram of Fen originates from Tai. How could there be a logic that Qian and Kun overlap to form Tai, and then Tai change into other hexagrams? The lower trigram of Fen is Li, which originally comes from Qian; the middle line changes to become Li. The upper trigram of Fen is Gen, which originally comes from Kun; the top line changes to become Gen. Li is in the inner trigram, hence it is said 'flexible comes'; Gen is in the upper trigram, hence it is said 'strong rises', not meaning that it rises from the lower trigram. The six subsidiary hexagrams arise from the changes of Qian and Kun, and the sixty-four hexagrams are formed by the overlapping of the eight trigrams, all originating from the changes of Qian and Kun.

剝，剝也。柔變剛也。本義 以卦體釋卦名義。言柔進於陽，變剛為柔也。集說 陳氏友文曰：《夬彖》曰“剛決柔”，而《剝》曰“柔變剛”，何也？君子之去小人，聲其罪與天下共棄之，名正言順，故曰“決”。小人之慾去君子，辭不順理不直，必萋菲浸潤以侵蝕之，故曰“變”。一字之間，君子小人之情狀皦然矣。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。本義 以卦體卦德釋卦辭。

The Commentary on the Judgment says: The hexagram "Bao" means to peel off, which refers to the gradual erosion of yang by yin. Zhu Xi's "Benyi" explains that this sentence uses the concept of "gua ti" (the structure of the hexagram) to explain the meaning of the hexagram name, indicating that yin gradually advances upward to overpower yang, transforming the strong lines into weak ones. The "Ji Shuo" cites Chen Youwen's comment: The Commentary on the Judgment of the hexagram "Guai" speaks of "yang decisively overcoming yin," while the Commentary on the Judgment of the hexagram "Bao" speaks of "yin changing yang." Why are the words different? A gentleman removing a petty person openly exposes his crimes and casts him out together with the people, hence the use of the word "ju" (decide), implying a decisive and resolute action. A petty person wishing to remove a gentleman cannot do so openly or with just cause, so he must gradually infiltrate and erode him through false accusations and subtle influence, hence the use of the word "bian" (change). The difference in one character clearly distinguishes the situations of the gentleman and the petty person. The Commentary on the Judgment continues: It is not favorable to go forward because the petty person is growing stronger; to temporarily stop following the trend is the reasoning derived from the hexagram's structure. The gentleman values the natural cycle of yin and yang's decline and growth, fullness and emptiness, because this follows the natural operation of heaven. Zhu Xi's "Benyi" explains that this passage uses both "gua ti" (the structure of the hexagram) and "gua de" (the moral quality of the hexagram) to explain the hexagram statement.

復，亨，剛反。本義 剛反則亨。動而以順行，是以出入無疾，朋來無咎。本義 以卦德而言。集說 孔氏穎達曰：“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。潘氏夢旂曰：《剝》以順而止，《復》以順而行，君子處道消之極，至道長之初，未嘗一豪之不以順也。

The Commentary on the Judgment says: The hexagram Fu is smooth because the yang is returning. Zhu Xi's Benyi says: When the yang returns, it naturally becomes smooth. The Commentary on the Judgment then says: The lower trigram is Zhen (Thunder), and the upper trigram is Kun (Earth), so movement follows the path of smoothness, thus there is no obstruction in going out or coming in, and friends coming together will not result in blame. Zhu Xi's Benyi says these two sentences are explained from the perspective of the hexagram's virtue. The collected interpretations cite Kong Yingda saying: The term 'Fu hen' refers to the fact that when the yang returns, it becomes smooth, so the character 'hen' is immediately explained after 'fu'. The phrase 'gāng fǎn, dòng ér yǐ shùn xíng' means that the first part explains the meaning of 'Fu hen', while the second part explains the reason for 'chū rù wú jí, pén lái wú jiù'. The collected interpretations also cite Pan Mengqi saying: The hexagram Bao stops following the trend, while the hexagram Fu moves forward following the trend. A gentleman in the situation where the right path has declined to its extreme and is beginning to grow again, does nothing that is not in accordance with the principle of 'shùn' (smoothness).

反復其道，七日來復，天行也。本義 陰陽消息，天運然也。集說 侯氏行果曰：五月天行至午，陰升也。十一月天行至子，陽升也。天地運往，陰陽升復，凡歷七月，故曰“七日來復”，此天之運行也。《幽詩》曰：一之日觱發，二之日栗烈。“一之日”，周之正月也。“二之日”，周之二月也。則古人呼“月”為“日”明矣。

The Commentary on the Judgment says: going back and forth in a cycle, following its own path, after seven stages it returns to the beginning, this is the operation of the heavenly way. Zhu Xi's "Benyi" says: the decline and growth of yin and yang is naturally the way of the heavens. The collected interpretations cite Hou Xingguo saying: in the fifth month, the heavenly way reaches the position of Wu, which is when yin energy begins to rise; in the eleventh month, the heavenly way reaches the position of Zi, which is when yang energy begins to rise. The heavens and earth rotate and shift, yin and yang rise and return, going through seven months, hence it is said "seven days to return," which is the operation of the heavens. The "Book of Songs" "Bing Feng · July" (the original text "Bing" is mistakenly written as "You") says "On the first day, the wind howls, on the second day, the cold is severe," "On the first day" refers to the first month of the Zhou calendar, "On the second day" refers to the second month of the Zhou calendar, clearly showing that the ancients referred to "month" as "day."

利有攸往，剛長也。本義 以卦體而言，既生則漸長矣。集說 項氏安世曰：《剝》曰“不利有攸往”，小人長也。復曰“利有攸往剛長也”，《易》之意，凡以為君子謀也。邱氏富國曰：“剛反”，言《剝》之一剛，“窮上反下”而為《復》也。“剛長”，言《復》之一陽，自下進上，為《臨》為《泰》，以至為《乾》也，以其既去而來反也，故“亨”。以其既反而漸長也，故“利有攸往”。“剛反”，言方《復》之初。“剛長”，言巳《復》之後。

The Commentary on the Judgment says: It is advantageous to go somewhere because the yang is growing. Zhu Xi's "Ben Yi" explains that this refers to the "structure of the hexagram": once a single yang line has emerged, it will gradually increase. The "Ji Shuo" cites Xiang Anshi, who says: The hexagram "Bao" says "not advantageous to go somewhere" because the petty people are growing; the hexagram "Fu" says "advantageous to go somewhere, because the yang is growing." This shows that the intent of the Zhou Changes is always to benefit the gentleman. The "Ji Shuo" also cites Qiu Fuguo, who says: "Gang Fan" refers to the single yang line in the hexagram "Bao," which reaches the top line and then returns to the lower part to become "Fu"; "Gang Chang" refers to the yang line in the hexagram "Fu," which moves upward from the bottom, becoming "Lin," then "Tai," and finally "Qian." Because it has left and returned, it is said to be "heng"; because after returning it gradually grows, it is said to be "advantageous to go somewhere." "Gang Fan" refers to the initial stage of returning, while "Gang Chang" refers to the progress after returning.

復其見天地之心乎。本義 積陰之下，一陽復生，天地生物之心，幾於滅息，而至此乃復可見。在人則為靜極而動，惡極而善，本心幾息而復，見之端也。程子論之洋矣，而邵子之詩亦曰：冬至子之半，天心無改移，一陽初動處，萬物未生時，玄酒味方淡，大音聲正希，此言

The Commentary on the Judgment says: From the hexagram of Fu, we can see the fundamental nature of the generation and renewal of heaven and earth. Zhu Xi's "Benyi" says: Beneath the layers of yin lines, a single yang line has once again emerged. The heart of heaven and earth nurturing all things had almost been extinguished and cut off, but here it has once again appeared. In terms of human beings, it is when stillness reaches its extreme that movement arises, and when evil reaches its extreme that goodness emerges. The fundamental heart is almost extinguished but then reappears, which is precisely the beginning of its manifestation. Cheng Yi discussed this point in great detail, and Shao Yong also wrote a poem saying: At the winter solstice, which is the middle of the Zi month, the heart of heaven has never changed; where the single yang line just begins to arise, all things have not yet emerged; the taste of the dark wine used in worship is just beginning to be faint, and the greatest musical tone is heard as very subtle. These words—there is a missing part in the original text, and Zhu Xi's commentary is incomplete.

程傳 “復亨”，謂剛反而亨也。陽剛消極而來反，既來反，則漸長盛而亨通矣。動而以順行，是以“出入無疾，朋來無咎”，以卦才言其所以然也。下動而上順，是動而以順行也，陽剛反而順動，是以得“出入無疾，朋來而無咎”也。朋之來亦順動也，其道反覆往來，迭消迭息，七日而來復者，天地之運行如是也。消長相因，天之理也，陽剛君子之道長，故“利有攸往”。一陽復於下，乃天地生物之心也，先儒皆以靜為見天地之心，蓋不知動之端乃天地之心也，非知道者孰能識之。

Cheng Yi in his commentary Yichuan's Commentary on the Changes says: The phrase "Fu Heng" refers to the return of yang strength, thus leading to smoothness. When yang strength has receded to its extreme, it turns back, and once it turns back, it gradually grows and flourishes, thus achieving smoothness. "Motion proceeding in a harmonious way, thus there is no obstruction in going out or coming in, and no misfortune when friends come" refers to the nature of the hexagram explaining why it is so. The lower trigram is Zhen (Thunder), and the upper trigram is Kun (Earth), meaning that movement follows the path of harmony. Yang strength returning and moving in accordance with the way, thus enabling smooth movement in going out and coming in, and no misfortune when friends come. The coming of friends is also in accordance with the way. The principle is the alternating return and movement, the alternating decline and growth, passing through seven stages and returning to the original state. The operation of heaven and earth is naturally like this. Decline and growth are cause and effect, following the natural order. The way of the yang gentleman is growing, thus "it is advantageous to go on a journey." A single yang returning to the lower position is precisely the original intention of heaven and earth nurturing all things. Earlier scholars regarded stillness as the center of heaven and earth, but they did not understand the beginning of movement as the true center of heaven and earth. Only those who truly understand the principle can recognize this.

集說 程子曰：“復其見天地之心”，皆謂至靜能見大地之心，非也。《復》之卦下面一畫，便是動也，安得謂之靜？自古儒昔皆言靜見天地之心，唯某言動而見天地之心。或曰：莫足於動上求靜否。曰：固是，然最難。又曰：“復其見天地之心”，一言以蔽之，天地以生物為心。張子曰：《復》言“見天地之心”，《咸》、《恆》、《大壯》言“天地之情”。心發乎微，情發乎顯。

Collecting sayings quotes Cheng Yi saying: When talking about "recovering the heart of heaven and earth," everyone says that one must be completely still to see the heart of heaven and earth, which is wrong. The lowest line of the Fu hexagram is movement, how can it be called stillness? Since ancient times, Confucian scholars have said that one sees the heart of heaven and earth in stillness, but I say that one sees it in movement. Someone asked: Is it necessary to seek stillness in movement? Answer: It should be like this from the beginning, but this is the hardest thing. Cheng Yi also said: "recovering the heart of heaven and earth" is a summary, meaning that heaven and earth regard nurturing all things as their heart. Collecting sayings quotes Zhang Zai saying: The Fu hexagram talks about "seeing the heart of heaven and earth," while the Xian, Heng, and Da Zhuang hexagrams talk about "the feelings of heaven and earth." The heart moves in subtle places, while feelings move in open places.

《朱子浯類》云：天地以生生為德，“元亨利貞”，乃生物之心也。但其靜而復，乃未發之體，動而通焉，則已發之用。一陽來復，其始生甚微，固若靜矣。然動之機日長，而萬物莫不資始焉。此天命流行之初，造化發育之始。天地生生不已之心，於是而可見也。若其靜而未發，則此心之體，雖尤所不在，然卻有未發見處。此程子所以以動之端為天地之心，亦舉用以該其體爾。

Collected Commentaries cite Master Zhu's Sayings: Heaven and Earth possess the virtue of continuous generation and renewal, and the four virtues of "Yuan, Heng, Li, Zhen" represent the heart that nurtures all things. However, when it becomes still and returns to itself, it is the original nature that has not yet manifested; when it becomes active and communicates, it is the manifested function. When one yang returns and renews, it begins extremely subtle, appearing indeed as still. Yet the vital energy of movement grows day by day, and all things depend on it for their beginning. This is precisely the beginning of the heavenly mandate flowing and the starting point of creation and transformation. The heart of Heaven and Earth continuously generating and renewing can be seen here. As for when it is still and has not yet manifested, although the nature of this heart is everywhere present, there are indeed places where it has not yet appeared. This is why Cheng Yi regarded the initial movement as the heart of Heaven and Earth; he merely used the function to include the nature as well.

又云：伊川與濂溪說“復”字亦差不同，濂溪就回來處說，伊川卻正就動處說，如“元亨利貞”濂溪就利貞上說復字，伊川就“元”字頭說復字。以《周易》卦爻之意推之，則伊川之說為正。然濂溪伊川之說，道理只一般，只是所指地頭不同。王弼之說，與濂溪同。胡氏炳文曰：天地生物之心，即人之本心也，皆於幾息而復萌之時見之。

Master Zhu said again: Cheng Yi and Zhou Dunyi had slightly different interpretations of the term "fu" (return). Zhou Dunyi discussed "fu" in terms of the returning aspect, while Cheng Yi focused on the aspect of initiation. For instance, when pairing "fu" with the four virtues of "yuan, heng, li, zhen," Zhou Dunyi placed "fu" under "li" and "zhen," whereas Cheng Yi placed it under "yuan." According to the original meaning of the hexagram lines in The Zhou Changes, Cheng Yi's interpretation is the correct one. However, the reasoning of both Zhou and Cheng is essentially the same, differing only in the specific reference points. Wang Bi's interpretation is the same as Zhou Dunyi's. The collected interpretations cite Hu Bingwen saying: the heart of heaven and earth nurturing all things is the original heart of human beings, which can only be seen when it is almost extinguished and begins to stir again.

俞氏琰曰：“天地之心”，謂天地生萬物之心也。天地生物之心，無乎不在。聖人於《剝》反為《復》，靜極動初，見天地生物之心，未嘗一日息，非謂惟《復》卦“見天地之心”也。或謂靜為“天地之心”，非也。或又謂動力“天地之心”，亦非也。吳氏曰慎曰：天地以生物為心，所謂仁也。《復》之一陽初動，十二也。故曰“復其見大地之心乎”。

Collecting interpretations cite Yu Yan's view: the so-called "heart of heaven and earth" refers to the heart of heaven and earth that nurtures all things. The heart of heaven and earth that nurtures all things is everywhere. The sage, observing the transformation from the hexagram of "Breaking Up" to "Returning," and seeing the extreme stillness giving way to movement, realized that the heart of heaven and earth nurturing life has never ceased, and it is not only in the hexagram of "Returning" that one sees the heart of heaven and earth. Some take stillness as the "heart of heaven and earth," which is wrong; others take movement as the "heart of heaven and earth," which is also wrong. Collecting interpretations also cite Wu Yashen's view: nurturing all things is regarded as heaven and earth's own heart, which is called benevolence. The hexagram of "Returning" has one yang line just beginning to move, which is the initial manifestation of this benevolent heart, although the original text here has some errors or omissions. Therefore, the Commentary on the Judgment says, "Does it not show the heart of heaven and earth?"

案 “天地之心”，在人則為道心也。道心甚微，故曰“《復》，小而辯於物”。於是而惟精以察之，惟一以守之，則道心流行，而微者著矣。顏子“有不善未嘗不知”，是其精也。“知之未嘗復行”，是其一也。夫子以初爻之義當之者此也，惟精惟一者，所以執中而已矣。

Li Guangdi remarked: The concept of the "heart of heaven and earth" when applied to human beings becomes the "Dao heart." The Dao heart is extremely subtle, so the Great Treatise says, "The hexagram Fu (Return) is small yet discerning of things," meaning it is though small, yet it can discern among things. Here, by using "only refinement" to examine it and "only one" to hold onto it, the Dao heart spreads out, and what is subtle becomes evident. Yan Hui's "having no goodness but never not knowing it" is his "refinement"; "knowing it but never repeating it" is his "oneness." Confucius used the meaning of the first line of the Fu hexagram to match Yan Hui, precisely for this reason. What is called "only refinement and only one" is nothing other than holding onto the middle way.

二五皆中，故二則“休復”而“吉”，五則“敦復”而“無悔”。初爻之外，唯此兩爻最善。三則“頻復”而“厲”者，所謂人心危而難安也。四之“中行”而“獨”者，所謂道心微而難著也。然皆能自求其心者也。至於上六，則不獨微而且“迷”，不獨危而且“敗”，“迷”而以至於“敗”。則所謂天君者，不能以自主矣。故夫子咎之曰：反君道也。堯舜相傳之心學，皆於《復》卦見之。

Li Guangdi continued to say: Both the Second line and the Fifth line are in the central position, so the Second line is "restoring the original state" and thus attains "good fortune," while the Fifth line is "cultivating the restoration" and thus has "no regret." Apart from the First line, these two lines are the best. The Third line is "frequent restoration" and thus has "danger," which is exactly what the Book of Documents says about the perilous and unstable state of the human mind. The Fourth line is "acting in the middle way" but is "alone," which is exactly what is said about the subtle and difficult-to-manifest nature of the way of the mind. However, these two lines are still able to seek out their original mind on their own. But by the time we reach the Sixth line at the top, it is not only subtle but has fallen into "confusion," not only perilous but has descended into "ruin," moving from confusion all the way to destruction. In such a case, the heavenly sovereign who governs the body can no longer be the master of itself. Therefore, Confucius in the Image Commentary criticized it, saying: This is against the principles of being a sovereign. The system of inner learning passed down by Yao and Shun can all be seen in the Hexagram of Restoration.

本義 以卦變卦德卦體言卦之善如此，故其占當獲“大亨”，而利於正，乃天命之當然也。其有不正，則不利有所往，欲何往哉？蓋其逆天之命，而天不佑之，故不可以有行也。程傳 謂初九也，坤初爻變而為震，剛自外而來也。震以初爻為生，成卦由之，故初為無妄之主。動以天為無妄，動而以天，動為主也。以剛變柔，為以正去妄之象，又剛正為主於內，無妄之義也。

The original text of the "彖传" for the hexagram "Wu Wang" is missing here, and it is directly followed by Zhu Xi's "Ben Yi." Zhu Xi says: This passage uses "guabian" (change of hexagrams), "guade" (virtue of hexagrams), and "guati" (structure of hexagrams) to explain the beauty and perfection of this hexagram, so when one encounters it, one should obtain great success and it is favorable to maintain correctness. This is naturally the way of heaven's mandate. If there is something not correct, it is not favorable to move forward—where else can one go? Because that is against the command of heaven, and heaven will not protect, so one should not take action. Cheng Yi's "Yichuan Commentary on the Changes" says: The "yang" mentioned in the "Commentary on the Judgment" refers to the first line, "Chu Ji." The first line of the坤 hexagram changes into the Zhen hexagram, so it is said that yang comes from outside. Zhen takes its first line as the fundamental of its generation, and the entire hexagram is formed from it, so the first line is the main line of "Wu Wang." To act in accordance with heavenly principle is "wu wang," and to act with heavenly principle as the standard is to take "movement" as the main factor. To replace yin with yang is to use the correct path to remove the image of falsehood; adding a yang line as the main line in the inner trigram is the meaning of "wu wang."

九居初，正也。下動而上健，是其動剛健也。剛健，無妄之體也。剛中而應，五以剛居中正，二復以中正相應，是順理而不妄也。故其道大亨通而貞正，乃天之命也。“天命”，謂天道也。所謂無妄也。所謂“無妄”，正而已，小失於正，則為有過，乃妄也。所謂“匪正”，蓋由有往，若無妄而不往，何由有匪正乎。“無妄”者，理之正也，更有往將何之矣，乃入於妄也。往則悖於天理，天道所不佑，可行乎哉。

Cheng Yi continued to say: A yang line in the first position is "in the right place" and proper. The lower trigram is Zhen (Thunder) and the upper trigram is Qian (Heaven), so its movement is strong and vigorous; this strength and vigor is the essence of the hexagram Wuwang. What is called "strong and centered with a response" is that the nine in the fifth position holds a yang strength in the central position and is proper, while the six in the second position again has a middle and proper virtue to respond to it, thus following the way without reckless movement. Therefore, its way is greatly smooth and firm and pure, which is the command of heaven. "Heaven's command" is the heavenly way, which is called Wuwang. What is called "no reckless movement" is simply the character of "proper"; if it slightly loses properness, it becomes a mistake, which is recklessness. The hexagram statement that says "not proper" is due to going elsewhere; if one has already achieved Wuwang and does not go elsewhere, how could it not be proper? "No reckless movement" itself is the proper way, so where else would one go? To go anywhere would fall into recklessness. To move forward is to violate the heavenly principle, and if the heavenly way does not support it, how could it be successful?

集說 王氏宗傳曰：初九之剛，乾一索於坤而得之，是以為震，而無妄之外體又乾也。則初九之剛，實自《乾》來，故曰“剛自外來”。震以初爻為主，其在無妄則內體也，故曰“為主於內”。趙氏彥肅曰：“剛自外來”，寄象爾。其實天之所賦，我固有也。胡氏炳文曰：外卦為乾，震之剛自乾來也。《無妄》釋“元亨利貞”與《臨》同。“命”，即道也。“無妄之往”，程子以為無妄而又往，《本義》只順上文本意解，舉首尾句而包中間也，不可泥文而失意。

The collected interpretations cite Wang Zongtuo saying: the yang strength of the first line, initial nine, is the first time the Qian trigram seeks from the Kun trigram and thus becomes Zhen; and the outer trigram of the Wuwang hexagram is precisely Qian. This shows clearly that the strength of the first line comes from Qian, hence it is said "the strength comes from outside." Zhen takes its main line as the first line, which in the Wuwang hexagram belongs to the inner trigram, hence it is said "dominant within." The collected interpretations cite Zhao Yansu saying: "the strength comes from outside" is only a way of speaking through the hexagram image; in reality, it is bestowed by heaven, and originally belongs to oneself. The collected interpretations cite Hu Bingwen saying: the outer trigram is Qian, and the yang strength of Zhen comes from Qian. The explanation of "original, beneficial, advantageous, and correct" in the Wuwang hexagram follows the same pattern as in the Lin hexagram. Here, "ming" refers to the Dao. As for the hexagram statement "no false movement," Cheng Yi holds that it refers to having already achieved no false movement yet going elsewhere; Zhu Xi's "Benyi" follows the original meaning of the text, citing the first and last lines and including the meaning in between, and readers should not be confined by the literal words and lose the original meaning.

何氏楷曰：震初一剛，其所從來，即乾之初畫。《無妄》外乾內震，初九得外卦乾剛初爻，以為內卦之主，故曰“剛自外來而為主於內”。案 《彖》言剛來柔來，未有言自外來者，則王氏諸家謂指外卦乾體者信矣。在卦為震得乾最初之畫，在人為吾心得天最初之理，此所以為無妄也。天理非由外鑠我者，此特指卦象言之，見自乾來之意。趙氏之說是矣。

Collecting various interpretations, He Kai says: The first yang line of the Zhen hexagram, which is at the very bottom, originates from the first line of the Qian hexagram. The Wuwang hexagram has Qian as its outer trigram and Zhen as its inner trigram. The line nine at the beginning takes the first line of the outer trigram Qian, which is yang, and uses it as the main line of the inner trigram. Therefore, it is said, "Yang comes from outside and becomes the main line within." Li Guangdi comments: The Commentary on the Judgment mentions many places about "yang coming" and "yin coming," but nowhere does it say "coming from outside." This shows that the view of Wang Zongzhuan and other scholars, that this refers to the outer trigram Qian, is credible. In terms of the hexagram, Zhen has received the first line of Qian; in terms of a person, my understanding has received the initial principle of heaven. This is why it is called Wuwang. The heavenly principle is not cast from outside onto me. Here, it is only talking about the hexagram image, pointing out its origin from Qian. Zhao Yansu's view is correct.

大畜，剛健篤實輝光，日新其德。本義 以卦德釋卦名義。程傳 以卦之才德而言也。乾體剛健，艮體篤實，人之才“剛健篤實”，則所畜能大。充實而有“輝光”，畜之不已，則“其德”“日新”也。集說 鄭氏汝諧曰：“畜”有三義，以蘊畜言之，畜德也。以畜養言之，畜賢也。以畜止言之，畜健也。“剛健篤實輝光，日新其德”，此蘊蓄之大者。“養賢”以及萬民，此畜養之大者。乾天下之至健，而四五能畜之，此畜止之大者。故《彖傳》兼此三者言之。

The Commentary on the Judgment says: The hexagram Great Accumulation is strong and vigorous, solid and earnest, and radiant with brilliance, able to renew its virtue day by day. Zhu Xi's Original Meaning says that this sentence explains the meaning of the hexagram name by means of the hexagram's virtue. Cheng Yi's Yichuan Commentary on the Changes says: This refers to the talent and virtue of a hexagram. The lower trigram is Qian (Heaven), whose virtue is strength and vigor; the upper trigram is Gen (Mountain), whose virtue is earnestness and solidity. If a person's talent is strong and vigorous and earnest and solid, then what he accumulates will be great. When the inner self is full, brilliance naturally radiates outward. Continuous accumulation leads to the renewal of virtue day by day. Collected Sayings cite Zheng RuXie saying: The character "畜" has three meanings: from the aspect of accumulation, it refers to accumulating virtue; from the aspect of raising, it refers to nurturing virtuous talents; from the aspect of stopping, it refers to restraining strength. "Strong and vigorous, earnest and solid, radiant with brilliance, renewing virtue day by day" refers to the great aspect of accumulation; "nurturing virtuous talents" and extending benevolence to all people refers to the great aspect of raising; Qian is the most vigorous in the world, yet the two yin lines, the sixth line four and the sixth line five, are able to restrain it, which refers to the great aspect of stopping. Therefore, the Commentary on the Judgment includes all three aspects.

剛上而尚賢，能止健，大正也。程傳 “剛上”，陽居上也。陽剛居尊位之上，為“尚賢’之義。止居健上，為能“止健”之義。止乎健者，非大正則安能？以剛陽在上，與尊尚賢德，能止至健，皆“大正”之道也。集說 郭氏忠孝曰：《大有》，有賢之卦也。《大畜》，畜賢之卦也。故曰“剛上而尚賢”。《朱子語類》云：“能止健”，不說健而止，見得是艮來止這乾。

The Commentary on the Judgment says: When yang is strong and occupies a high position, and respects the virtuous, it can restrain the vigorous and strong, which is a great and pure principle. Cheng Yi's Commentary on the Changes says: "Yang on top" refers to the ninth line of the upper trigram, which is a yang line occupying the highest position. When yang is in the position of a ruler, it means respecting the virtuous; when the principle of stopping is placed over the principle of being vigorous, it means being able to restrain the vigorous. How can one restrain something vigorous without great purity? When yang is on top and the ruler respects virtue, it can restrain the most vigorous of all, the Qian trigram. These are the principles of "great purity." The collected interpretations cite Guo Zhongxiao saying: The hexagram of Dàyǒu represents having virtuous people, and the hexagram of Dàxù represents cultivating virtuous people, so it is said "yang on top and respecting the virtuous." The collected interpretations also cite Master Zhu's Sayings: The Commentary on the Judgment says "can restrain the vigorous," rather than "vigorous and restrained," indicating that Gen (mountain) restrains Qian (heaven).

不家食吉，養賢也。本義 亦取“尚賢”之象。集說 梁氏寅曰：“養賢”者，亦取“尚賢”之象。自剛上而言，則謂之“尚賢”，所以盡其禮也。自“不家食”而言，則謂之“養賢”，聽以重其祿也。利涉大川，應乎天也。本義 亦以卦體而言。

The Commentary on the Judgment says: benefiting from not eating at home is because the state nurtures the virtuous. Zhu Xi's "Basic Meaning" says that this sentence also takes the image of "valuing the virtuous." The collected interpretations cite Liang Yin's saying: the so-called "nurturing the virtuous" also takes the image of "valuing the virtuous." From the perspective of a yang line occupying a superior position, it is called "valuing the virtuous," which means upholding propriety fully; from the perspective of "not eating at home," it is called "nurturing the virtuous," which means granting generous salaries. The Commentary on the Judgment also says: being beneficial for crossing a great river is because the lower part corresponds with the upper heaven. Zhu Xi's "Basic Meaning" says that this sentence is also about the structure of the hexagram.

程傳 《大畜》之人，所宜施其所畜，以濟天下，故不食於家則吉，謂居天位享天祿也。國家養賢，賢者得行其道也。“利涉大川”，謂大有蘊畜之人，宜濟天下之艱險也，《彖》更發明卦才云，所謂能涉大川者，以“應乎天”也。六五，君也。下應乾之中爻，乃《大畜》之君。應乾而行也，所以能“應乎天”，無艱險之不可濟，況其它乎？集說 胡氏炳文曰：卦有乾體者，多曰“利涉大川”，健故也。

Cheng Yi in Yichuan's Commentary on the Changes says that a person who possesses the virtue of the hexagram Great Accumulation should put his accumulated resources into practice to benefit the world. Therefore, it is auspicious not to remain idle at home, meaning that he has attained a position in the government and receives the state's salary. The state nurtures the virtuous, and the virtuous can then promote their principles. "Beneficial to cross a great river" refers to those with deep accumulation who should go forth to relieve the difficulties of the world. The Commentary on the Judgment further elaborates on the nature of this hexagram, stating that the reason one can cross a great river is "responding to Heaven." The line Six in the Fifth is the sovereign, who connects with the middle line Nine in the Second of the hexagram Heaven, forming a mutual response. This is precisely the sovereign of Great Accumulation, whose every action conforms to Heaven. Only in this way can one "respond to Heaven," and thus no matter how difficult the task, it can be overcome, let alone other matters. A collected commentary cites Hu Bingwen saying that any hexagram containing the structure of Heaven usually mentions "beneficial to cross a great river," because the nature of Heaven is strong and vigorous.

案 “尚賢”“止健”之義，六爻中皆可見。然夫子釋卦，必以“剛健篤實”一句居首者，蓋莫大於天德。“剛健”者，天德也。人慾畜其天德，非“篤實”則不能。“篤實”者，《論語》所謂重，《大學》所謂靜，《中庸》所謂暗。雖至於達天德，而必有以固其聰明聖智。故“篤實”者，學之所以成始成終，如艮為“萬物之所成終而所成始也”。此義最大，故首發之。

Li Guangdi remarked: "The meanings of 'valuing the virtuous' and 'stopping to be strong' can both be seen in the six lines of the hexagram. However, Confucius explained this hexagram by placing the phrase 'strong and firm' first, because nothing is greater than Heavenly Virtue. 'Strong and firm' is the essence of Heavenly Virtue. A person must accumulate his Heavenly Virtue, and without 'firmness and sincerity' it is impossible. What is meant by 'firmness and sincerity' is 'seriousness' as mentioned in the Analects, being solemn and self-controlled; 'stillness' as mentioned in the Great Learning, being calm and unmoved; and 'hiddenness' as mentioned in the Doctrine of the Mean, being inwardly contained and not revealed. Even after one has attained Heavenly Virtue, one must rely on such cultivation to solidify one's wisdom and insight. Therefore, 'firmness and sincerity' is the fundamental basis for learning to have a beginning and an end. Just as the Discourse on the Hexagrams states that the hexagram Gen (Mountain) is 'the completion of all things and the beginning of all things.' This meaning is of utmost importance, so Confucius placed it at the beginning first."

頤，貞吉，養正則吉也。觀頤觀其所養也。自求口實，觀其自養也。本義 釋卦辭。程傳 “貞吉”，所養者正則吉也。“所養”，謂所養之人，與養之之道。“自求口實”，謂其自求養身之道，皆以正則吉也。集說 李氏舜臣曰：占之觀人，每每觀其所養。而所養之大小，則必以其所“自養”者觀之。夫重道義之養而略口體，此養之大者也，急口體之養而輕道義，此養之小者也。養其大體，則為大人。養其小體，則為小人。天之賦予，初無小大之別，而人之所養各殊，則其所成就者亦異。

The Commentary on the Judgment says: The hexagram of "Nourishment" indicates that maintaining uprightness brings good fortune, meaning that what is being nourished is in accordance with the right path. "Observing nourishment" refers to examining who is being nourished and the methods used. "Seeking one's own means of sustenance" refers to how one sustains oneself. Zhu Xi's "Benyi" states that these statements explain the hexagram statement. Cheng Yi's "Yichuan Commentary on the Changes" says: the phrase "uprightness brings good fortune" means that if what is being nourished is in accordance with the right path, then good fortune follows. "What is being nourished" refers both to the people being nourished and the methods of nourishment. "Seeking one's own means of sustenance" means that one seeks ways to sustain one's body. When both aspects are in accordance with the right path, good fortune follows. The collected interpretations cite Li Shunshen saying: ancient people often observed a person by looking at what they nourish. Moreover, whether what is nourished is great or small must be judged by how one nourishes oneself. Valuing nourishment through righteousness rather than being overly concerned with food and body is nourishing the great; being eager for immediate enjoyment of food and body while neglecting righteousness is nourishing the small. Nourishing the great leads to becoming a great person; nourishing the small leads to becoming a small person. Heaven originally gives all people the same, but because people nourish themselves differently, the results they achieve differ.

谷氏家傑曰：“觀頤”者，當於所養觀之，又當於所養中“自養”處觀之。案 李氏、谷氏說，皆得孟子考其善不善之意。本義 極言養道而贊之。程傳 聖人極言《頤》之道而贊其大。天地之道，則養育萬物。養育萬物之道，正而已矣。聖人作養賢才，與之共天位，使之食天祿，俾施澤於天下，養賢以及萬民也。

The collected interpretations cite Gu Jiajie's view: the phrase "Observing the Nourishment" refers to looking at both the objects being nurtured and the self-nourishment of the person doing the nurturing. Li Guangdi comments: the views of Li Shunshen and Gu Jiajie both conform to the intent of the Mencius in examining whether a person nurtures the great principle or the small principle, to determine his goodness or badness. The original text here omits several sentences from the Commentary on the Judgment: "The heavens and earth nourish all things; the sage nourishes the virtuous and extends his care to the people. The timing of nourishment is indeed great." It directly proceeds to the "Benyi" (Original Meaning). Zhu Xi's "Benyi" says this is praising the nurturing principle to its utmost extent. Cheng Yi's "Yichuan Commentary on the Changes" says: the sage explains the principle of the hexagram "Yi" to its utmost extent and praises its vastness. The way of heaven and earth is to nourish all things; the principle of nourishing all things is nothing other than uprightness. The sage cultivates the virtuous, shares the court's titles with them, allows them to enjoy the state's salaries, and enables them to spread the grace to the world. This is nurturing the virtuous and extending the grace to the people.

“養賢”，所以養萬民也。夫天地之中，品物之眾，非養則不生。聖人裁成天地之道，輔相天地之宜，以養天下，至於鳥獸草木，皆有養之之政。其道配天地，故夫子推《頤》之道，贊天地與聖人之功，曰“頤之時大矣哉”！或云“義”，或云“用”，或止云“時”，以其大者也。萬物之生與養時為大，故云“時”。

Cheng Yi continued to say: Nurturing the virtuous is precisely for the purpose of nurturing all the people. Among heaven and earth, there are countless kinds of creatures, which cannot grow without being nurtured. The sage discerns and establishes the way of heaven and earth, assists and regulates the suitability of heaven and earth, to nurture the world, even birds, beasts, grasses, and trees have policies for their care. Such a way is sufficient to match heaven and earth, so Confucius expounded the meaning of the hexagram "Yi" (Nourishment), praising the achievements of heaven and earth and the sage, saying "The timing of Yi is great indeed." The Commentary on the Judgment praises various hexagrams, some saying "the meaning of timing," some saying "the use of timing," and some only saying "timing," all speaking of the greatest aspect within them. The growth and nurturing of all things depend most on the seasons, so here only the character "timing" is mentioned.

集說 趙氏汝楳曰：聖人之於萬民，豈能家與之粟，而人與之衣。其急先務者，亦曰養賢而已。賢得所養，則仁恩自及於百姓矣。案 卦有曰“尚賢”“養賢”者，皆是六五上九相遇，《大有》、《大畜》、《頤》、《鼎》是也。此卦《頤》為養義，而六五又賴上九之養以養人，故曰“聖人養賢以及萬民”也。

The collected interpretations cite Zhao Rui Mei's view: How could the sage distribute grain to every household or clothes to every person? What he urgently emphasizes first is merely nurturing the virtuous. When the virtuous are supported, the benevolent influence naturally reaches the common people. Li Guangdi comments: All hexagrams in the Commentary on the Judgment that discuss "valuing the virtuous" and "nurturing the virtuous" involve the interaction between the fifth line and the top line. The hexagrams Great Possession, Great Accumulation, Nourishment, and Cauldron are exactly these four. The hexagram Nourishment itself conveys the meaning of nurturing, and the fifth line depends on the support of the top line to nurture others, hence it is said "the sage nurtures the virtuous and thus benefits the people."

大過，大者過也。本義 以卦體釋卦名義。程傳 大者過，謂陽過也。在事為事之大者過，與其過之大。集說 俞氏琰曰：“大過”，謂陽之過也。在人事則泛言萬事大者之過，凡大者皆是，非一端也。

The Commentary on the Judgment says: The hexagram "Great Excess" refers to a great aspect exceeding the usual measure. Zhu Xi's "Benyi" explains that this sentence uses the concept of "gua ti" (the structure of the hexagram) to explain the meaning of the hexagram's name. Cheng Yi's "Yichuan Commentary on the Changes" says:所谓 "great excess" refers to the yang aspect exceeding the norm; when applied to matters, it means the greater aspect in a matter has gone beyond its proper limit, or that the excess is very significant. The collected interpretations cite Yu Yan's statement: "Great Excess" refers to the excess of the yang aspect; when applied to human affairs, it generally refers to the excess of great things in all matters, including all great aspects, not limited to one particular aspect.

棟橈，本末弱也。本義 復以卦體釋卦辭，“本”，謂初。“末”，謂上。“弱”，謂陰柔。程傳 謂上下二陰衰弱，陽盛則陰衰，故為大者過。在《小過》則曰小者過，陰過也。集說 何氏楷曰：剛過始致本末之弱，本末既弱，則亦不能獨支。本末弱，即《大過》之象，乃棟所由橈也。

The Commentary on the Judgment says: The roof beam bends because both the root and the tip are too weak. Zhu Xi's "Ben Yi" explains that this sentence further interprets the hexagram statement using the "hexagram structure": "root" refers to the first line, "tip" refers to the sixth line, and "weak" refers to yin flexibility. Cheng Yi's "Yichuan Commentary on the Changes" says this refers to the weakness of the two yin lines at the top and bottom. When yang is strong, the yin becomes weak, hence it is called great excess. In the hexagram "Xiao Guo," it is called small excess, which refers to yin excess. The collected interpretations cite He Kai saying: the four yang lines in the middle are excessive, thus causing the ends to become weak; once the ends are weak, they can no longer support. The weakness of the ends is the image of the hexagram "Da Guo," and this is precisely why the roof beam bends.

剛過而中，巽而說行，利有攸往乃亨。本義 又以卦體卦德釋卦辭。程傳 言卦才之善也。剛雖過而二五皆得中，是處不失中道也。下巽上兌，足以巽順和說之道而行也。在《大過》之時，以中道巽說而行，故“利有攸往”，乃所以能“亨”也。集說 朱氏震曰：剛過而中，所謂時中好。過，非過於理也，以過為中也。猶之治疾，疾勢沈痼，必攻之以瞑眩之藥。自其治微疾之道視之，則謂之過。自藥病相對言之，則謂之中。《大過》之時，君子過越常分以濟弱，能達乎時中矣。

The Commentary on the Judgment says: Although the yang lines are excessive, they can maintain the central position, and by acting with humility, harmony, and joy, there is benefit in going forward and thus achieving success. Zhu Xi's "Benyi" says that this passage explains the hexagram statement using the "hexagram structure" and "hexagram virtue." Cheng Yi's "Yichuan Commentary on the Changes" says: This discusses the beauty and goodness of the hexagram's essence. Although the yang lines are excessive, both the Nine in the Second and the Nine in the Fifth are in the central position, showing that they have not lost the middle path. The lower trigram is Xun (Wind) and the upper trigram is Dui (Lake), which is sufficient for acting with humility, harmony, and joy. In the context of the hexagram "Da Guo" (Great Excess), using the middle path combined with humility and joy in action leads to "benefit in going forward," and it is precisely for this reason that "success" is achieved. Collected interpretations cite Zhu Zhen's saying: Yang being excessive yet in the middle is called the middle that conforms to the time. Here, the term "excess" does not mean exceeding reason, but rather taking exceeding the usual measure itself as the middle. For example, in treating illness, when the disease is severe and stubborn, one must use strong medicine that may cause dizziness and confusion. From the perspective of treating mild illness, this is considered excessive; but from the perspective of the medicine being appropriate to the illness, it is just right. In the context of "Da Guo," the gentleman goes beyond ordinary limits to rescue the weak, thereby truly understanding the principle of the middle that conforms to the time.

項氏安世曰：“棟橈”二字，以六爻之象言之，中四爻強，初上二爻弱，有棟橈之象，此禍變之大者也。“利有攸往亨”，以六爻之才言之，中四爻剛雖大過，而得時措之 又曰：先言“亨”，後言“利有攸往”者，亨自亨，利自利也。今先言“利有攸往”，後言“亭”者，明亨因於往也。故《彖》曰“利有攸往乃亨”，言“往”乃“亨”，不往則不亨也。

The collected interpretations cite Xiang Anshi's saying: "Dong Rao" refers to the image of the six lines of the hexagram: the fourth line is strong, while the first and sixth lines are weak, resembling a bent roof beam, which represents a major calamity or change. "Li You Wu Wang Heng" refers to the quality of the six lines: although the four middle lines are strong, they can still be balanced according to the right timing. However, the original text here is missing, and Xiang's words are incomplete. Xiang Anshi also said that in other places, people usually first mention "Heng" and then "Li You Wu Wang," meaning that "Heng" and "Li You Wu Wang" have their own meanings. But in this hexagram, it first mentions "Li You Wu Wang" and then "Heng," indicating that "Heng" comes from "Li You Wu Wang." Therefore, the Commentary on the Judgment says "Li You Wu Wang Na Heng," meaning that only by going forward can there be smoothness, and without going forward, there can be no smoothness.

大過之時大矣哉。本義 《大過》之時，非有大過人之材，不能濟也，故嘆其大。程傳 《大過》之時，其事甚大，故贊之曰“大矣哉！”如立非常之大事，興不世之大功，成絕俗之大德，皆大過之事也。集說 胡氏炳文曰：《大過》之事甚大，無其時不可過，有其時無其才，愈不可過。蔡氏清曰：《大過》之時，非時大過也。人當《大過》之時也，以其時事宜於大過也。其理正《小過》所謂“過以利貞，與時行”者也。大過二字屬人。

The Commentary on the Judgment says: The situation of the hexagram Great Excess is indeed significant. Zhu Xi's "Basic Meaning" says: Being in the situation of Great Excess, one cannot get through without extraordinary talent and ability, hence the remark about its significance. Cheng Yi's Yichuan Commentary on the Changes says: During the time of Great Excess, the affairs to be handled are of great importance, hence the exclamation "How great it is!" For example, accomplishing extraordinary deeds, achieving great achievements not encountered for generations, and attaining outstanding virtue beyond the common people all belong to matters of Great Excess. Collected Sayings cite Hu Bingwen saying: The affairs to be handled during Great Excess are of great importance; without such a situation, one should not go beyond the limits, and if there is such a situation but no corresponding ability, one should not go beyond the limits even more. Collected Sayings also cite Cai Qing saying: What is meant by "the time of Great Excess" is not that the situation itself is excessive, but that when a person is in the time of Great Excess, the affairs of the time are suitable for using the means of Great Excess. This principle is exactly the meaning of the hexagram Xiao Guo, which says "Excess is advantageous when kept constant, and it is in accordance with the time." Thus, the term "Great Excess" refers to the human aspect.

習坎，重險也。本義 釋卦名義。集說 孔氏穎達曰：釋“習坎”之義。“險”，難也。若險難不重，不須便習。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。

The Commentary on the Judgment says: "The hexagram of Water over Water (Xikan) signifies double danger." Zhu Xi's "Benyi" explains that this sentence is explaining the meaning of the hexagram's name. The collective commentary cites Kong Yingda, who says this is explaining the term "Xikan." "Danger" refers to hardship. If hardship were not double, there would be no need for repeated practice; now that hardship is doubled, it is evident that danger has reached its extreme. Without becoming familiar and skilled through practice, one would not be able to get through. Therefore, Wang Bi's commentary says: "What is meant by Xikan is becoming familiar with double danger."

水流而不盈，行險而不失其信。本義 以卦象釋“有孚”之義，言內實而行有常也。程傳 “習坎”者，謂重險也。上下皆坎，兩險相重也。初六云“坎陷”，是坎小之坎，重險也。“水流而不盈”，陽動於險中而未出於險，乃水性之流行，而未盈於坎，既盈則出乎坎矣。“行險而不失其信”，陽剛中實，居險之中，行險而不失其信者也。坎中實，水就下，皆為信義，“有孚”也。

The Commentary on the Judgment says: Water flows continuously without overflowing, and moves through perilous situations without losing its regular course. Zhu Xi's "Benyi" says that these two sentences explain the meaning of the phrase "having sincerity" in the Hexagram Statement by using the image of the hexagram. It means that the inner substance is full and the actions follow a regular pattern. Cheng Yi's "Yichuan Commentary on the Changes" says: The term "Xikan" refers to double peril; both the upper and lower trigrams are Kan, meaning two layers of peril piled upon each other. The line statement of the first line talks about falling into a pit, which is a small Kan within the larger Kan, meaning a double peril (the text of the original has some slight errors). "Water flows without overflowing" refers to a yang line moving within peril but not yet escaping from it, just like the nature of water which naturally flows but has not yet filled the pit; once it fills the pit, it escapes from it. "Moving through peril without losing its sincerity" refers to a yang yang in the center with a full inner substance, being in the middle of peril, moving through danger without losing its regular course. The middle line of the Kan hexagram is solid, and water always flows downward, all of which belong to the meaning of sincerity, so the Hexagram Statement says "having sincerity."

集說 《朱子語類》云：坎水只是平，不解滿，盈是滿出來。胡氏炳文曰：水字當讀“流而不盈，行險而不失其信”兩句，皆指水言。以水之內實行有常者，釋卦辭“有孚”之義也。俞氏琰曰：坎水，流水也。晝夜常流，流則不盈，故曰“水流而不盈”。水之流迂迴曲折，不知更歷幾險，而終至於海，茲非“行險而不失其信”者乎！梁氏寅曰：“流而不盈”，“時止則止”也。盈而後進，“時行則行”也。坎以能止為信，以能行為功，“時止”“時行”，其君子處險之道與。

Collective Commentary cites Master Zhu's Sayings: The water of the Kan trigram is level and does not overflow, "full" refers to being filled to the point of overflowing. Collective Commentary cites Hu Bingwen: When reading this sentence, the character "water" should be read alone, and the following two sentences, "flowing without overflowing" and "traveling through danger without losing its trust," are both explaining the nature of water; using the inner fullness and consistent movement of water to explain the meaning of "having sincerity" in the hexagram statement. Collective Commentary cites Yu Yan: The water of Kan is flowing water, continuously flowing day and night, once it flows it does not overflow, hence "flowing without overflowing." The flow of water is winding and twisting, not knowing how many dangers it will encounter, yet ultimately it will reach the sea, which is precisely "traveling through danger without losing its trust." Collective Commentary cites Liang Yin: "Flowing without overflowing" is what the Gen hexagram says, "when it is time to stop, it stops"; filling up and then moving forward is "when it is time to move, it moves." Kan uses its ability to stop as sincerity, and its ability to move as effectiveness; stopping when it should and moving when it should, this is probably the way a gentleman deals with danger.

維心亨，乃以剛中也。行有尚，往有功也。本義 以剛在中，“心亨”之象。如是而往，必有功也。程傳 維其心可以亨通者，乃以其剛中也。中實為“有孚”之象，至誠之道，何所不通。以剛中之道而行，則可以濟險難而亨通也。以其剛中之才而往，則有功，故可嘉

The Commentary on the Judgment says: Only the heart is smooth and unimpeded, because the yang is in the center; action is esteemed because going forward certainly brings results. Zhu Xi's "Benyi" says: The yang being in the central position is the image of "the heart is smooth"; proceeding in this way will certainly bring results. Cheng Yi's "Yichuan Commentary on the Changes" says: Therefore, only the heart can be smooth, precisely because it is yang and in the center. The middle line being full is the image of "having sincerity"; the principle of utmost sincerity has nothing that cannot be achieved. By acting with a path of strength and correctness, one can pass through difficulties and achieve success; by proceeding with the ability of strength and correctness, one will achieve results, so it is commendable — the original text here has a missing passage, and Cheng's words are not completed.

天險不可升也，地險山川丘陵也，王公設險以守其國，險之時用大矣哉。本義 極言之而贊其大也。程傳 高不呵升者，天之險也。山川丘陵，地之險也。王公，君人者，觀坎之象，知險之不可陵也。故設為城郭溝池之險，以守其國，保其民人。是有用險之時，其用甚大，故贊其“大矣哉！”山河城池，設險之大瑞也。若夫尊卑之辨，貴賤之分。明等威，異物採，凡所以杜絕陵僭限隔上下者，皆體險之用也。

The Commentary on the Judgment says: The danger of heaven lies in its high and inaccessible nature, while the danger of earth lies in mountains, rivers, hills, and ridges. Kings and princes set up barriers to guard their states; the function of danger at the right time is indeed great. Zhu Xi's "Benyi" says that this is explaining it to its fullest extent and praising its vastness. Cheng Yi's "Yichuan Commentary on the Changes" says: The high and inaccessible nature is the danger of heaven; mountains, rivers, hills, and ridges are the danger of earth. Kings and princes, who rule the people, see the image of Kan, understand that barriers cannot be overstepped by others, so they build walls and ditches of this sort to guard the state and protect the people. This is the proper time to use barriers, and its function is great, so it is praised as "how great it is." Mountains, rivers, city walls, and fortifications are the most prominent examples of setting up barriers. As for distinguishing between ranks and statuses, differentiating between noble and common, establishing clear ranks and ceremonial rules, and distinguishing the patterns and colors of objects, all these are applications of the principle of danger, used to prevent overstepping and separate the upper from the lower.

集說 王氏應麟曰：下陽舉而虢亡，虎牢城而鄭懼，西河失而魏蹙，大峴度而燕危，故曰“設險以守其國”。俞氏琰曰：“時用”，謂有時乎用，而非用之常也。案 彖辭發“習險”之義，《彖傳》又發用險之義。“習險”者，練習於艱難之事而無所避，立身之大本也。用險者，自然有嚴峻之象而不可乾，御物之大權也。

The collected interpretations cite Wang Yinglin's statement: once the city of Guo is captured, the state of Guo will perish; when the Jin people build a city at Huluo, the state of Zheng becomes fearful; once the Western River is lost, the state of Wei is in distress; when the Jin army crosses the Daxian Mountains, the Southern Yan state is in peril. Therefore, the Commentary on the Judgment says, "Establishing natural barriers to defend the state." The collected interpretations also cite Yu Yan's statement: the term "shi yong" refers to the use in certain times, not something that is constantly employed. Li Guangdi comments: the Hexagram Statement elaborates on the meaning of "practicing hardship," while the Commentary on the Judgment further elaborates on the meaning of "using hardship."the so-called "practicing hardship" refers to repeatedly enduring difficult situations without avoidance, which is the fundamental principle for establishing oneself;the so-called "using hardship" refers to naturally possessing an imposing and unassailable presence, which is the great authority for controlling external matters.

天之崇窿不可升，地之修阻不可越，此天地用險之著者。在人則所謂忠信以為甲冑，禮義以為乾櫓，皆此意也。其大者則又莫如王公之設險守國，蓋用天之道而刑賞之威，莫敢以干犯。因地之利，而河山之固，莫敢以窺伺。險之用豈不大哉！大抵八卦之德，皆有其善。坎之德險，雖微與諸卦不同。然以其用言之，則亦與諸卦之德同歸矣。

Li Guangdi continued: Heaven is lofty and lofty, rising up and unattainable, while Earth is deep and vast, obstructive and uncrossable. These are the most evident examples of Heaven and Earth employing difficulties. When applied to human beings, it refers to what the Zuo Zhuan says about taking loyalty and trust as armor and propriety and righteousness as shields. It all means this. Among these, the greatest is when princes and kings set up difficulties to guard the state. They rely on the authority of the Way to establish punishments and rewards, so no one dares to violate them; they take advantage of geographical advantages to have the security of mountains and rivers, so no one dares to spy or encroach. How great is the function of difficulties! In general, the virtues of the Eight Trigrams each have their own excellence, and the virtue of Kan is difficulty. It is slightly different from the other trigrams; but in terms of its function, it also converges with the virtues of the other trigrams.

離，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。本義 釋卦名義。程傳 “離”，麗也，謂附麗也。如“日月則麗於天”，“百穀草木”則“麗於土”，萬物莫不各有所麗。天地之中，無無麗之物。在人當審其所麗，麗得其正，則能“亨”也。“重明以麗乎正”，以卦才言也。上下皆離，重明也。五二皆處中正，“麗乎正”也。君臣上下，皆有明德而處中正，可以化天下成文明之俗也。

The Commentary on the Judgment says: The hexagram Li represents attachment. The sun and moon are attached to the sky, and all grains and plants are attached to the earth; the two luminous elements above and below are attached to the proper position, thus enabling them to enlighten the world and establish civilized customs. Zhu Xi's "Benyi" says that this passage explains the meaning of the hexagram's name. Cheng Yi's "Yichuan Commentary on the Changes" says: "Li" means "li," which means attachment. For example, the sun and moon are attached to the sky, and all grains and plants are attached to the earth; all things have their own attachments; there is nothing in the universe that is not attached to something. When applied to human beings, one should carefully choose the object of attachment. If one attaches oneself to the proper thing, one will achieve success. "Chongming yi li hu zhen" refers to the quality of the hexagram: the upper and lower trigrams are both Li, so they are double brightness; the lines six two and nine five are in the center and proper position, so they are "attached to the proper position." If the ruler and subjects all have bright virtue and remain in the center and proper position, they can enlighten the world and establish civilized customs.

集說 項氏安世曰：“日月麗乎天”而成明，“百穀草木麗乎土”而成文。故離為文，又為明。齊氏夢龍曰：龜山楊氏云：火無常形，麗物而有形，最得本旨。人之生也。得水為精，得火為神，其合也。氣聚而形成於有其分也，氣散而神泯於無。蓋精所以為形，而神麗於形者也。天地，形之大者也。日月麗天，百穀草木麗土，其神之發見而可見者也。案 項氏齊氏說，則是陽麗乎陰，而以為陰麗乎陽者，非矣。唯張子《正蒙》之說得之。

The collected interpretations cite Xiang Anshi's view: the sun and moon rely on the heavens to form brightness, while all grains and grasses rely on the earth to form their appearance. Therefore, the trigram Li takes both the meaning of appearance and brightness. The collected interpretations also cite Qi Menglong's view: Master Yang Shi of Guishan once said that fire has no fixed form, and it only takes shape when attached to something else. This explanation best captures the essence of the trigram Li. Human birth depends on water to become essence, and on fire to become spirit; when gathering, the qi condenses to form the physical body in the state of being, and when separating, the qi disperses and the spirit vanishes into the state of non-being. Basically, essence is used to form the body, while spirit relies on the body. Heaven and earth are the largest forms, with the sun and moon relying on the heavens and grains and grasses relying on the earth. These are exactly the places where spirit is revealed and visible. Li Guangdi comments: according to Xiang Anshi and Qi Menglong, they are saying that yang relies on yin; those who think it is yin relying on yang are wrong. Only Zhang Zai's explanation in his work Zheng Meng is correct.

柔麗乎中正故亨，足以畜牝牛吉也。本義 以卦體釋卦辭。集說 項氏安世曰：“重明以麗乎正”，此統論一卦之義，以釋卦名也。“柔麗乎中正”，此以二五成卦之爻釋卦辭也。胡氏炳文曰：坎之剛中，九五分數多，故九五曰“坎不盈”，卦辭釋“有孚”。亦曰“水流而不盈”。離之中正，六二分數多，故卦辭曰“畜牝牛吉”，而六二爻辭亦曰“黃離元吉”

The Commentary on the Judgment says: Yin and flexibility are attached to the middle and proper position, thus achieving smoothness and success, sufficient to be as gentle and auspicious as raising a heifer. Zhu Xi's "Benyi" says that this sentence uses the "structure of the hexagram" to explain the hexagram statement. Collected Commentaries cite Xiang Anshi saying: "Bright and clear, shining upon the proper position" is a comprehensive explanation of the meaning of the entire hexagram, used to explain the name of the hexagram; "flexibility attached to the middle and proper position" is using the two lines, six two and nine five, which are the essential lines of the hexagram, to explain the hexagram statement. Collected Commentaries also cite Hu Bingwen saying: The Kan hexagram discusses the virtue of Yang strength residing in the center, and the weight of the nine five line is greater, so the line statement of nine five says "the kan is not full," and when explaining "having sincerity" in the hexagram statement, it also says "water flows but is not full"; the Li hexagram discusses the virtue of flexibility, correctness and propriety, and the weight of the six two line is greater, so the hexagram statement says "raising a heifer is auspicious," and the line statement of six two also says "the yellow Li is originally auspicious."

咸，感也。本義 釋卦名義。集說 劉氏牧曰：卦以《咸》名，而《彖傳》以“感”釋其義者，聖人之微旨，欲明感物之無心也。張子曰：萬物本一，故一能合異，以其能合異，故謂之“感”，若非有異，則無合，天地乾坤，陰陽也，二端故有感，本一故能合。

The Commentary on the Judgment says: The hexagram Xian is aboutsympathetic response (response). Zhu Xi's "Benyi" states that this sentence explains the meaning of the hexagram's name. Collected Sayings cite Liu Mu saying: The hexagram is named Xian, but the Commentary on the Judgment uses the character "gǎn" (response) to explain its meaning. This contains the subtle intention of the sage, aiming to highlight that when responding to external things, there is no preconceived mind. Collected Sayings also cite Zhang Zai saying: All things in their origin are one, so this "one" can bring together what is different. Precisely because it can bring together what is different, it is called "gǎn" (response). If there were no differences to begin with, there would be no possibility of coming together. Heaven and Earth, Qian and Kun, in the end are just Yin and Yang: with these two extremes, there is response; because the origin is one, there is harmony.

邱氏富國曰：“咸”者感也，所以感者心也，無心者不能感，故“咸”加“心”而為“感”。有心於感者，亦不能咸感，故“感”去“心”而為“咸”。“咸”，皆也，唯無容心於感，然後無所不感，聖人以《咸》名卦，而《彖》以“感”釋之，所以互明其旨也。王氏應麟曰：咸之感無心，感以虛也。兌之說無言，說以誠也。

The collected interpretations cite Qiu Fuguo's view: "Xian" means feeling, and what is used to connect or communicate is the mind; things without a mind cannot feel, so the character "Xian" with the "heart" component becomes "Gan" meaning feeling. However, a person who intentionally seeks to feel cannot achieve universal feeling, so the character "Gan" without the "heart" component becomes "Xian." "Xian" means all, universal, and only when private intentions are not placed in the process of communication can one feel everything. The sage named the hexagram "Xian" and the Commentary on the Judgment used "Gan" to explain it, precisely to mutually clarify this meaning. The collected interpretations also cite Wang Yinglin's view: the feeling in "Xian" is without preconceived intention, relying on inner stillness; the joy in "Dui" is without need for words, relying on inner sincerity.

柔上而剛下，二氣感應以相與，止而說，男下女，是以亨利貞，取女吉也。本義 以卦體卦德卦象釋卦辭。或以卦變言“柔上”“剛下”之義，曰《咸》自《旅》來，柔上居六，剛下居五也，亦通。

The Commentary on the Judgment says: Yin and flexibility ascend while Yang and strength reside below; the two energies of Yin and Yang interact and are harmonious with each other. The lower trigram is艮 (mountain), indicating stillness, while the upper trigram is兑 (lake), indicating joy. The man is in a position of subordination to the woman, so the Hexagram Statement says it is smooth and favorable to maintain the correct path, and marrying a wife brings good fortune. Zhu Xi's "Ben Yi" says that this passage explains the Hexagram Statement by using the "structure of the hexagram," "virtue of the hexagram," and "symbolism of the hexagram." Others use the concept of "change of the hexagram" to explain the meaning of "flexibility above and strength below," saying that the Hexagram of Xian comes from the Hexagram of Lu, with flexibility occupying the sixth position and strength descending to the fifth position; this explanation is also reasonable.

程傳 “咸”之義感也，在卦則柔爻上而剛爻下，柔上變剛而成兌，剛下變柔而成艮。陰陽相交，為男女交感之義。又兌女在上，艮男居下，亦柔上剛下也。陰陽二氣相感相應而和合，是“相與”也。止而說，止於說為堅愨之意。艮止於下，篤誠相下也，兌說於上，和說相應也。以男下女，和之至也。相感之道如此，是以能亨通而得正。“取女”如是則“吉”也。卦才如此，大率感道利於正也。

Cheng Yi in his commentary Yichuan's Commentary on the Changes says: "Xian" means feeling or response. In terms of the hexagram, it refers to a yao of flexibility moving upward and a yao of strength moving downward: the flexible yao moving upward changes into Dui (Lake), and the strong yao moving downward changes into Gen (Mountain). The intermingling of yin and yang signifies the mutual response between male and female. Moreover, Dui represents a young maiden above, and Gen represents a young man below, again showing flexibility above and strength below. The mutual interaction of yin and yang energies leads to harmony, which is called "xiangyu" (mutual response). "Zhi er shuo" (stopping and joy) means stopping at joy, implying firmness and sincerity: Gen stopping below signifies sincerity and humility in being beneath others; Dui expressing joy above signifies harmonious and joyful response. The male yielding to the female below represents harmony to the utmost. The way of mutual response is thus able to achieve smoothness and correctness; following this way in marriage brings good fortune. The nature of this hexagram is thus, in general, that the way of response should be based on upholding correctness.

集說 王氏肅曰：山澤以氣通，男女以禮感。男而下女，初婚之所以為禮，取女之所以為吉也。馮氏當可曰：“柔上”“剛下”，“感應”“相與”，所以為“亨”。“止而說”，所以“利貞”。“男下女”，所以“取女吉”也。王氏申子曰：“止而說”者，謂艮止不動，而意氣自相和說，乃所謂感。不止而動，則是出於作為，非感也，故六爻皆欲其靜。蔡氏清曰：卦體卦德卦象三段意，皆歸於“咸”之一字內。而所謂“亨利貞，取女吉”者，義蓋從此而出，故《本義》以通釋卦名卦辭。

Collective commentary cites Wang Su's view: mountains and marshes communicate through qi, and men and women connect through ritual. The man being in a lower position than the woman is precisely the reason why the initial marriage is in accordance with ritual and why taking a wife brings good fortune. Collective commentary cites Feng Dangke's view: "Soft on top" and "hard below" and "response and mutual interaction" are the basis of "smoothness"; "stopping yet being joyful" is the basis of "favorable uprightness"; "man below woman" is the basis of "taking a wife brings good fortune." Collective commentary cites Wang Shenzi's view: what is meant by "stopping yet being joyful" is that the mountain stops and remains still, while feelings naturally become harmonious, which is called response; if one cannot stop and acts recklessly, it is artificial and not genuine response, so all six lines of the Hexagram Xian wish for stillness. Collective commentary cites Cai Qing's view: the three meanings of the hexagram structure, hexagram virtue, and hexagram imagery all converge into the single character "Xian"; and the meaning of "smooth, favorable uprightness, taking a wife brings good fortune" arises precisely from here, so Zhu Xi's "Original Meaning" treats it as a passage that connects the hexagram name with the hexagram statement.

本義 極言感通之理。程傳 既言男女相感之義，復推極感道，以盡天地之理，聖人之用。天地二氣交感，而化生萬物，聖人至誠以感億兆之心，而天下和平。天下之心所以和平，由聖人感之也。觀天地交感化生萬物之理，與聖人感人心致和平之道，則“天地萬物之情可見矣”。感通之理，知道者默而觀之可也：

The original text here is missing several sentences from the Commentary on the Judgment, which state: "Heaven and Earth are moved and all things are generated; the sage moves the people's hearts and thus the world becomes peaceful. By observing what is moved, the nature of Heaven and Earth and all things becomes evident." It directly proceeds to the commentary. Zhu Xi's "Benyi" says that this explains the principle of mutual response to its fullest extent. Cheng Yi's "Yichuan Commentary on the Changes" says: after having explained the meaning of the mutual response between male and female, it further extends the principle of response to its utmost, in order to exhaust the principles of Heaven and Earth and the function of the sage. Heaven and Earth, through the mutual response of yin and yang energies, generate and nurture all things. The sage, with utmost sincerity, moves the hearts of millions of people, thus bringing peace to the world. The reason the people's hearts are peaceful is precisely because of the sage's moving them. By observing the principle of mutual response between Heaven and Earth that generates all things, and the method by which the sage moves people's hearts to achieve peace, the true nature of Heaven, Earth, and all things becomes evident. The principle of mutual response is something that those who understand the Way can grasp silently through contemplation.

集說 張子曰：能通天下之志者，為能感人心。聖人同乎人而無我，故和平天下，莫盛於感人心。鄭氏汝諧曰：天地萬物雖異位，其氣則一。聖人億兆雖異勢，其誠則一，觀其所感，而其情可見者，感生於情也。情出於正，然後知感通之理。張氏清子曰：“寂然不動”，性也。“感而遂通”，情也。於其所感而觀之，“而天地萬物之情”，可得而見矣。

The collected interpretations cite Zhang Zai saying: Only those who understand the hearts of people throughout the world can move the hearts of people. The sage is the same as the common person but without personal intentions, so to achieve peace throughout the world, nothing is more powerful than moving the hearts of people. The collected interpretations also cite Zheng Ruoxie saying: Although the heavens, earth, and all things are in different positions, their qi is the same; although the sage and millions of common people are in different positions, their sincerity is the same. Observing where they move can reveal the truth, because movement arises from emotion; emotion comes from correctness, then one understands the principle of mutual communication. The collected interpretations also cite Zhang Qingzi saying: The "Great Treatise" speaks of "silent and unmoving," which refers to nature; it speaks of "moved and then connected," which refers to emotion. By observing where it moves, the true nature of heaven, earth, and all things can be seen.

恆，久也。剛上而柔下，雷風相與，巽而動，剛柔皆應，恆。本義 以卦體卦象卦德釋卦名義。或以卦變言“剛上”“柔下”之義，曰《恆》自《豐》來，剛上居二，柔下居初也，亦通。

The Commentary on the Judgment says: The hexagram "Constant" signifies constancy. Yang is above and Yin is below, thunder and wind support each other, yielding yet active, with the strong lines and the weak lines corresponding in pairs, thus forming constancy. Zhu Xi's "Basic Meaning" states that this passage explains the meaning of the hexagram name by means of the structure of the hexagram, its symbolic imagery, and its moral qualities. Others use the concept of "change of hexagrams" to explain "Yang above and Yin below," saying that the hexagram "Constant" originates from the hexagram "Abundance," with the Yang line moving up to occupy the second position and the Yin line moving down to occupy the first position; this interpretation is also reasonable.

程傳 “恆”者，長久之義也。卦才有此四者，成恆之義也。“剛上而柔下”，謂乾之初上居於四，坤之初下居於初，剛爻上而柔爻下也。二爻易處則成震巽，震上巽下，亦“剛上而柔下”也。剛處上而柔居下，乃恆道也。“雷風相與”，雷震則風發，二者相須，交助其勢，故云“相與”，乃其常也。“巽而動”，下巽順，上震動，為以巽而動。

Cheng Yi in Yichuan's Commentary on the Changes says: "Heng" means enduring or lasting. A hexagram achieves the meaning of Heng when it possesses the following four qualities. "The strong above and the yielding below" refers to the first line of Qian moving up to the fourth position and the first line of Kun moving down to the first position, with the strong line above and the yielding line below. When these two lines exchange positions, they become Zhen above and Xun below, which also represents "the strong above and the yielding below." Having the strong above and the yielding below is the way of constancy. "Thunder and wind interacting" means that when thunder moves, wind follows, and they rely on each other, supporting and enhancing each other's power, hence "interacting," which is their usual state. "Xun and moving" refers to the lower trigram being Xun (yielding) and the upper trigram being Zhen (thunder), combining to mean acting with yielding and movement.

天地造化恆久不已者，順動而已。“巽而動”，常久之道也。動而不順，豈能常也。“剛柔皆應”，一卦剛柔之爻皆相應。剛柔相應，理之常也。此四者《恆》之道也，卦所以為《恆》也。集說 鄭氏汝諧曰：《咸》與《恆》，皆剛柔相應。《咸》不著其義，《恆》則曰“剛柔皆應”。《咸》無心，《恆》有位也。有位而剛柔相應，其理也。無心而剛柔相應，其私也。能識時義之變易，斯可言《易》矣。

Cheng Yi continued to say: The reason heaven and earth have continued to change without ceasing is merely that they move in accordance with the way of things. "Being flexible and moving" is the way to maintain constancy and duration. If action is not in accordance with the way, how can it be long-lasting? The phrase "both yao (lines) are in correspondence" refers to the mutual correspondence between the yang and yin lines within a hexagram. The correspondence between yang and yin is the natural principle. These four points are the meaning of the hexagram of "Constancy," and also the reason why this hexagram is called "Constancy." The collected interpretations cite Zheng Ruoxie's saying: Both the hexagram of "Sensation" and "Constancy" have the structure of mutual correspondence between yang and yin lines, but the hexagram of "Sensation" does not emphasize this aspect, while the hexagram of "Constancy" says "both yao are in correspondence." This is because the hexagram of "Sensation" refers to spontaneous sensation without deliberate intent, while the hexagram of "Constancy" refers to each line having its proper position. When each line has its proper position and yang and yin lines correspond, this is in accordance with the correct principle. If spontaneous sensation is to emphasize the correspondence between yang and yin lines, it would fall into private intention. Only by understanding the change of time and meaning can one talk about the Book of Changes.

恆亨無咎，利貞，久於其道也。天地之道，恆久而不已也。本義 恆固能“亨”且“無咎”矣。然必利於正，乃為久於其道，不正則久非其道矣。天地之道，所以常久，亦以正而已矣。程傳 恆之道可致“亨”而無過咎，但所恆宜得其正，失正則非可恆之道也，故曰“久於其道”。“其道”，可恆之正道也。“不恆其德”，與恆於不正，皆不能亨而有咎也。天地之所以不已，蓋有恆久之道，人能恆於可恆之道，則合天地之理也。

The Commentary on the Judgment says: Perseverance can achieve success without error, and it is also favorable to maintain the right path, because it is maintaining the proper way for a long time. The way of heaven and earth is to be constant and unceasing. Zhu Xi's "Benyi" says: Perseverance inherently can achieve success and have no faults, but it must be favorable to maintain the right path in order to be considered as maintaining the proper way for a long time; if it is not right, then long duration is not the proper way. The reason why the way of heaven and earth can be constant and enduring is also only because of the character of uprightness. Cheng Yi's "Yichuan Commentary on the Changes" says: The way of perseverance can lead to success without error, but what is being persevered must be in accordance with uprightness; if uprightness is lost, then it is not the way that can be persevered, so it says "long in its way." "Its way" is the upright way that can be persevered. If there is the fault of not being constant in virtue, and also the fault of persevering in an unrighteous matter, both cannot achieve success and will certainly result in faults. The reason why heaven and earth continue without ceasing is because they have the way of perseverance; when a person can maintain the way that can be persevered, he conforms to the principles of heaven and earth.

利有攸往，終則有始也。程傳 天下之理，未有不動而能恆者也。動則終而復始，所以恆而不窮。凡天地所生之物，雖山嶽之堅厚，未有能不變者也。故恆非一定之謂也，一定則不能恆矣。唯隨時變易，乃常道也，故云“利有攸往”。明理之如是，懼人之泥於常也。集說 朱氏震曰：“易，窮則變，變則通，通則久。”《恆》非一定而不變也，隨時變易，其恆不動，故“利有攸往”。

The Commentary on the Judgment says: It is advantageous to go somewhere because a period has ended and a new beginning has emerged. Cheng Yi in his Commentary on the Changes says: The principles of the world are such that nothing can endure long without movement. Once movement occurs, it leads to completion and renewal, thus achieving enduring continuity. All things born from heaven and earth, even those as solid and heavy as mountains, cannot remain unchanged. Therefore, the concept of 'constant' does not mean being fixed and unmoving; if something is fixed, it cannot be constant. Only by adapting to changing circumstances can there be true constancy, hence the statement 'it is advantageous to go somewhere'. Confucius clarified this point to prevent people from rigidly clinging to the idea of 'constant' as meaning immobility. A collection of interpretations cites Zhu Zhen's words: The Great Treatise states 'the Book of Changes, when exhausted, changes; when it changes, it becomes unblocked; when it becomes unblocked, it endures'. The hexagram 'Constant' does not mean fixed and unchanging, but rather adapting to change. Its essential nature remains unshaken, hence the statement 'it is advantageous to go somewhere'.

《朱子語類》云：《恆》非一定之謂，一定則不能《恆》矣。體之常。所以為用之變。用之變，乃所以為體之常。趙氏汝棋曰：所貴於攸往者，謂事雖有終，我行不已。則終者，復有始，所以體天地之道也。日月得天而能久照，四時變化而能久成，聖人久於其道而天下化成，觀其所恆，而天地萬物之情可見矣。本義 極言恆久之道。

The collected interpretations cite Zhu Xi's Sayings: The hexagram "Heng" does not mean being fixed and unmoving; if something is fixed, it cannot be enduring. The constant nature of the essence is precisely to meet the changes in function; the changes in function are precisely to realize the constant nature of the essence. The collected interpretations also cite Zhao Ru Mei's saying: The emphasis on "having a direction" is because although things may have an end, I continue moving forward, so the place of ending will have another beginning, thus embodying the way of heaven and earth. The Commentary on the Judgment continues: The sun and moon obtain the principle of heaven's movement and thus can shine for a long time; the four seasons change and thus can sustain all things; the sage remains steadfast in his way and thus the world receives education and customs are formed; by observing what they hold constant, the true nature of heaven, earth, and all things becomes evident. Zhu Xi's original meaning says that this explains the principle of enduring to its utmost.

程傳 此極言常理，“日月”，陰陽之精氣耳。唯其順天之道，往來盈縮，故能久照而不已。“得天”，順天理也。“四時”，陰陽之氣耳。往來變化，生成萬物，亦以得天，故常久不已。聖人以常久之道行之有常，而天下化之以成美俗也。“觀其所恆”，謂觀日月之久照，四時之久成。聖人之道，所以能常久之理。觀此，則“天地萬物之情理可見矣”。天地常久之道，天下常久之理，非知道者孰能識之？集說 蘇氏軾曰：非其至情者，久則厭矣。

Cheng Yi in Yichuan's Commentary on the Changes says: This explains the principle of constancy to its extreme. "The sun and moon" are merely the refined qi of yin and yang. They can shine continuously and never cease because they follow the heavenly order in their waxing and waning. "To receive the heavenly way" means to follow the heavenly principle. "The four seasons" are also merely the qi of yin and yang, which change and transform, giving birth to all things. They also last continuously because they follow the heavenly principle. The sage applies the constant and enduring way in his actions, following established norms, thus influencing the world and forming good customs. "Observing what is constant" refers to observing why the sun and moon can shine continuously, why the four seasons can last continuously, and why the sage's way can endure. By observing these, the principles of heaven and earth and all things become visible. The enduring way of heaven and earth, the enduring principle of the world, who other than those who truly understand the way can recognize? The collected commentary cites Su Shi saying: Things not arising from the utmost sincerity will eventually become tiresome with time.

《朱子語類》云：物各有個情，有個人在此。決定是有個惻隱羞惡是非辭讓之情，性只是個物事，情卻多般，或起或滅，然而頭面卻只一般，長長恁地，這便是“觀其所恆”，而“天地萬物之情可見”之義。龔氏煥曰：“利貞久於其道”，體常也。“利有攸往，終則有始”，盡變也。體常而後能盡變，盡變亦所以體常。天地萬物所以常久者，以其能盡變也。

The "Collected Sayings" cite Master Zhu's words: All things have their own nature. For example, if there is a person here, he must certainly have these four kinds of feelings: compassion, shame and aversion, right and wrong, and propriety and humility. Nature is a single, unified thing, while feelings are many and change constantly, arising and vanishing suddenly; yet their appearance remains the same, enduring forever — this is the meaning of "observing its constant nature" and "the feelings of heaven and earth and all things can be known." The "Collected Sayings" also cite Gongs Huan: "Li Zhen" means to remain steadfast in the constant principle; "Li you you wang" means to exhaust the changing aspects. To remain steadfast in the constant allows one to exhaust the changing; and to exhaust the changing is precisely for the purpose of remaining steadfast in the constant. Heaven and earth and all things can endure forever because they are able to exhaust change.

陳氏琛曰：即其恆久之理而觀之，則“天地萬物之情可見矣”。蓋大氣渾淪充塞，而太極為之綱維主張。氣有參差，而理無不一。故天高地下，萬物散殊，不特其聲色貌象常久如此，而其德性功用，亦亙萬古而不易。少有變易，則為怪異不祥矣。此可見天地萬物之情，皆有恆也。

Collecting various interpretations, it is said that by observing the constant principles, the true nature of heaven, earth, and all things becomes visible. Originally, the vital energy is unified and fills the universe, with the Taiji acting as the framework and the master. Although the distribution of energy varies, the principles remain the same. Therefore, heaven is above, earth is below, and all things are scattered yet each has its own differences; not only do their sounds, colors, forms, and appearances remain constant over time, but their virtues and functions also extend through all ages without change. Any change would result in abnormal and ominous events. From this, we can see that the true nature of heaven, earth, and all things all contain the concept of 'constant' (恒).

案 釋“利貞”云“久於其道”，則居所不遷之謂也。釋“利有攸往”云“終則有始”，則動靜不窮之謂也。然兩義並行，初不相悖。動靜雖不窮，而所謂居所不遷者，未嘗變也。然則天地之道，恆久不已，與終則有始之義，一而已矣。下文天地日月，即根此意而申明之。

Li Guangdi remarked: explaining "li zhen" with "jiu yu qi dao" refers to staying in one's proper position without moving; explaining "li you you wang" with "zhong ze you shi" refers to the cycle of motion and stillness that never ends. However, these two meanings are parallel and not contradictory: although motion and stillness cycle endlessly, the aspect of staying in one's proper position without moving has not changed. Thus, looking at it this way, the way of heaven and earth is constant and unceasing, which is essentially the same as the meaning of "zhong ze you shi." The following discussion about heaven, earth, sun, and moon is precisely an elaboration and explanation of this idea.

“日月得天而能久照”者，恆久不已也。“四時變化而能久成”者，終則有始也。日月為之體，四時為之用，四時者日月之所為，合之皆天地之道也。聖人久於其道，如日月之得天而久照，化天下而成之，如四時之變化而久成，此恆道之大者也。

Li Guangdi continued saying: "The sun and moon gain the heavens' favor and thus can shine continuously," referring to the aspect of continuity; "the four seasons change and thus can achieve enduring results," referring to the aspect of cyclical renewal. The sun and moon represent their essence, while the four seasons represent their function; the movement of the four seasons is precisely the result of the sun and moon's movement. Together, they embody the way of heaven and earth. The sage maintains his Dao for a long time, just as the sun and moon follow the heavenly order and shine continuously; governing the world and cultivating customs, just as the four seasons change and bring about enduring results for all things. This is the great aspect of the enduring Dao.

遯亨，遯而亨也。剛當位而應，與時行也。本義 以九五一爻釋亨義。程傳 小人道長之時，君子遯退，乃其道之亨也。君子遯藏，所以伸道也，此言處《遯》之道。自“剛當位而位”以下，則論時與卦才，尚有可為之理也。雖《遯》之時，君子處之，未有必遯之義。五以剛陽之德，處中正之位，又下與六二以中正相應，雖陰長之時，如卦之才，尚當隨時消息。苟可以致其力，無不至誠自盡以扶持其道，未必於遯藏而不為，故曰“與時行也”。

The Commentary on the Judgment says: The hexagram of Retreat is smooth because it is through retreat that smoothness is achieved; the line nine in the fifth is yang and is in the correct position, and it corresponds with the line six in the second, so it can act in accordance with the circumstances. Zhu Xi's Original Meaning says that this is using the line nine in the fifth to explain the meaning of "smooth." Cheng Yi's Commentary on the Changes says: When the way of the petty person is growing, the gentleman retreats and hides, which is precisely when his way can be carried through. The gentleman's retreat is to promote his way. This sentence speaks of the method of dealing with the hexagram of Retreat. From "Yang is in the correct position and corresponds" (the original text mistakenly writes "position" instead of "corresponds") onwards, it discusses the circumstances and the nature of the hexagram, explaining that there is still reason to act: even when in the hexagram of Retreat, the gentleman is within it, but it is not necessarily required to retreat. The line nine in the fifth, with its yang virtue, is in the central and upright position, and it corresponds downward with the line six in the second, which also has the virtue of central and upright. Although it is the time when yin is growing, according to the nature of this hexagram, one should still consider the circumstances and adjust accordingly. As long as one is still capable of acting, there is no reason not to fully and sincerely support the right path. It is not necessarily the case that one must always retreat and do nothing, so it says "act in accordance with the times."

集說 孔氏穎達曰：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”。又曰：釋所以能遯而致亨之由，艮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。郭氏忠孝曰：聖人進退皆道，無入而不自得，雖遯亦亨也。“與時行”者，“時止則止，時行則行”，是為《遯》之義也。

The collected interpretations cite Kong Yingda's explanation: this is to explain the reason why the hexagram "Dun" (Retreat) can achieve success. The way of the petty person is growing, and if the gentleman does not retreat, he will not be able to proceed, hence it is said "Retreating leads to success." Kong Yingda also says: this is to explain the reason why retreating can lead to success—because the nine in the fifth line is a strong yang and is in the proper position, and it corresponds with the six in the second line; it is not obstructive or lofty. Retreating without being obstructive or lofty is to act according to the situation, hence retreating can lead to success. The collected interpretations also cite Guo Zhongxiao's explanation: the sage, whether advancing or retreating, is in accordance with the Dao, and can be at ease wherever he goes, hence even retreating can lead to success. What is meant by "acting in accordance with the times" is exactly what the hexagram "Gen" (Mountain) says: "When the time comes to stop, stop; when the time comes to move, move." This is precisely the meaning of the hexagram "Dun."

《朱子語類》：問：“遯亨遯而亨也”，分明是說能遯便亨，更說剛當位而應，“與時行也”，是如何？曰：此其所以“遯而亨也”，陰方微，為他剛當位而應，所以能知時而遯，是能“與時行”。不然，便是與時背也。吳氏曰慎曰：非以剛當位而應為猶可亨，唯其當位而應，能順時而遯，所以“亨”也。“與時行”，謂時當遯而遯。

The collected interpretations cite Zhu Xi's Sayings: Someone asked, "The hexagram Dùn (Retreat) says 'Dùn is beneficial, retreat and thus achieve success.' This clearly means that by retreating one achieves success. Why then does it also say 'the strong line is in the proper position and corresponds' and 'to act in accordance with the time'?" Zhu Xi answered: This is precisely why "retreat and thus achieve success." When the yin energy is just beginning to emerge and is still weak, because the line nine in the fifth is strong and in the proper position with a corresponding line, it can recognize the right time and retreat early. This is called "acting in accordance with the time." Otherwise, one would be going against the trend. The collected interpretations also cite Wu Yashen's saying: It is not that because the strong line is in the proper position and corresponds, one can still achieve success by force. Rather, it is precisely because the line is in the proper position and corresponds that one can retreat in harmony with the trend, thus achieving success. "Acting in accordance with the time" means retreating when the trend calls for retreat.

小利貞，浸而長也。本義 以下二陰釋“小利貞”。集說 胡氏瑗曰：君子所以不得大有為於世，而唯小利於貞者，蓋以下之群陰浸長，而小人之黨漸盛也。朱氏震曰；二陰浸長方之於否，不利君子貞，固有間矣。然不可大貞，“利小貞”而已。先儒謂居小官，乾小事，其害未甚，我志猶行。蓋遯非疾世避俗，長往不反之謂也。去留遲速，唯時而已。非不忘乎君，不離乎群，消息盈虛，循天而行者，豈能盡《遯》之時義。

The Commentary on the Judgment says: It is advantageous to maintain uprightness in small matters because the yin forces are gradually increasing. Zhu Xi's "Ben Yi" explains that this refers to the two yin lines below being used to interpret "small advantage in uprightness." The collected interpretations cite Hu Yuan saying: The reason why a gentleman cannot achieve great success in the world and can only find advantage in small matters maintaining uprightness is because the group of yin lines below is gradually increasing, and the followers of the petty people are becoming more powerful. The collected interpretations also cite Zhu Zhen saying: Although the two yin lines are slowly increasing, compared to the situation in the "Pu" hexagram where it is disadvantageous for the gentleman to maintain uprightness, there is still some distance. However, one cannot maintain uprightness in great matters, so only "advantage in small uprightness" is possible. The earlier scholars said that at this time one can take a minor official position and handle small matters, and the harm is not great, and one's aspirations can still be realized. This shows that withdrawal is not about disliking the world or avoiding worldly affairs and never returning. Whether to leave or stay, to delay or act early, depends entirely on the situation. If one's heart is not detached from the sovereign and one's body is not separated from the people, and one can follow the principles of increase and decrease, fullness and emptiness in accordance with the natural order, then where else can one fully understand the meaning of the "Dun" hexagram?

張氏清子曰：二陽為《臨》，二陰為《遯》，《遯》者《臨》之反對也。《臨》之《彖》曰“剛浸而長”，《遯》之《彖》則不曰柔浸而長，而止曰“浸而長”。遯之時義大矣哉！本義 陰方浸長，處之為難，故其時義為尤大也。

Collecting interpretations cites Zhang Qingzi's statement: the lower two lines are yang in the hexagram "Approaching" (Lin), and the lower two lines are yin in the hexagram "Retreating" (Dun). "Retreating" is the opposite hexagram of "Approaching" reversed. The "Commentary on the Judgment" of "Approaching" says "the yang is gradually increasing and growing strong." However, the "Commentary on the Judgment" of "Retreating" does not say "the yin is gradually increasing and growing strong," but only "gradually increasing," with deliberately restrained wording. The "Commentary on the Judgment" concludes that the situation and principles of "Retreating" are indeed significant. Zhu Xi's "Original Meaning" states that the yin energy is gradually increasing, and being in such a situation is very difficult, hence its significance is especially great.

程傳 當陰長之時，不可大貞，而尚“小利貞”者，蓋陰長必以浸漸，未能遽盛，君子尚可小貞其道。所謂“小利貞”，扶持使未遂亡也。《遯》者陰之始長，君子知微，故當深戒。而聖人之意未便遽已也，故有“與時行”、“利貞”之教。聖賢之於天下，雖 集說 郭氏雍曰：《遯》之“小利貞”，《睽》之“小事吉”，不知者遂以為小而不思也。故孔子明其大，而後知“小利貞”“小事吉”者，有大用存焉。

Cheng Yi in his commentary Yichuan's Commentary on the Changes says: When the yin energy is growing, one cannot maintain uprightness in great matters, yet it still says "small benefit of uprightness," because the growth of yin is necessarily gradual, not sudden, so the gentleman can still uphold his way in small matters. What is meant by "small benefit of uprightness" is to sustain the situation so that the right path does not immediately vanish. The hexagram Dùn represents the beginning of yin energy's growth. The gentleman can perceive this clearly in the subtlest details, so he should be deeply cautious. However, the sage's intention is not to tell people to give up immediately, hence the teachings of "acting in accordance with the times" and "benefit of uprightness." The sages and virtuous men, although the original text here is missing some words, Cheng's words are not completed. The collected commentaries cite Guo Yong saying: The hexagram Dùn discusses "small benefit of uprightness," and the hexagram Kuí discusses "small matters bring good fortune." Those who do not understand take these as small matters and do not think deeply about them. Hence, Confucius in the Commentary on the Judgment clarifies its importance, and people then realize that "small benefit of uprightness" and "small matters bring good fortune" contain great significance.

大壯，大者壯也。剛以動，故壯。本義 釋卦名義。以卦體言，則陽長過中，大者壯也。以卦德言，則乾剛震動，所以壯也。程傳 所以名《大壯》者，謂大者壯也。陰為小，陽為大。陽長以盛，是大者壯也。下剛而上動，以乾之至剛而動，故為《大壯》。為大者壯，與壯之大也。

The Commentary on the Judgment says: The hexagram "Great Strength" refers to a great side being strong. With a strong and firm nature, it acts and thus becomes strong. Zhu Xi's "Benyi" explains that this is interpreting the meaning of the hexagram name: in terms of the hexagram structure, the yang lines are increasing and have exceeded half, indicating a great side being strong; in terms of the hexagram virtue, the lower trigram is Qian (Heaven), which is strong and vigorous, and the upper trigram is Zhen (Thunder), which is active and dynamic, hence the strength. Cheng Yi's Yichuan Commentary on the Changes says: the reason for naming it "Great Strength" is to indicate a great side being strong. Yin is small, yang is great. When yang grows to its fullness, it is a great side being strong. The lower trigram is strong and vigorous, and the upper trigram is active and dynamic. By acting with the most strong and firm nature of Qian, it is called "Great Strength." This is not only a great side being strong, but also a very strong strength.

集說 項氏安世曰：剛則不為物慾所橈，故其動也壯，使以血氣而動，安得壯乎？案 大者，謂陽也。大者壯，謂四陽盛長也。此句止釋名卦之義。“剛以動故壯”一句，非正釋卦名，乃推明卦之善以起辭義耳。凡曰故者皆同義，“順以說”“故聚”，“明以動故《豐》”是也。

Collected Commentaries cite Xiang Anshi's statement: A strong person is not swayed by material desires, so his actions can be called vigorous; if one acts merely based on temporary passion, how can it be called vigorous? Li Guangdi explains: "Greatness" refers to Yang; "Greatness is Vigorous" means the four Yang lines are flourishing and growing. This sentence merely explains the meaning of the hexagram name. The phrase "Vigorous because of strength in action" is not a direct explanation of the hexagram name, but rather an elaboration on the beauty and virtue of this hexagram, leading to the meaning of the hexagram statement. Any sentence using the word "gu" (hence) follows the same pattern. For example, the hexagram Cui says "Smoothness with Joy" and then "hence gathering," and the hexagram Feng says "Brightness in action, hence Feng," all following this same structure.

大壯利貞，大者正也。正大而天地之情可見矣。本義 釋“利貞”之義而極言之。程傳 大者既壯，則利於貞正，正而大者道也。極正大之理，則“天地之情可見矣”。天地之道，常久而不已者，至大至正也。正大之理，學者默識心通可也。不云大下而云“正大”，恐疑為一事也。

The Commentary on the Judgment says: The hexagram Great Strength is favorable to upholding correctness, because the great side should originally be pure and correct. When one can be both great and correct, the true nature of heaven and earth becomes evident. Zhu Xi's "Benyi" says that this explains the meaning of "favorable to correctness" and takes it to its extreme. Cheng Yi's "Yichuan Commentary on the Changes" says: When the great side has already become strong, it is appropriate to be correct and firm. To be both correct and great is the way. Taking the principle of correctness and greatness to its extreme, the true nature of heaven and earth becomes evident. The way of heaven and earth remains constant and unceasing because it is both great and correct. The principle of correctness and greatness, scholars need only silently understand and have it clear in their hearts. The Commentary on the Judgment does not say "great correctness" but "correctness and greatness," to prevent people from mistaking correctness and greatness as one thing.

集說 《朱子語類》問：如何見“天地之情”，曰：“正大”便見得“天地之情”。天地只是正大，未嘗有些子邪處。胡氏炳文曰：心未易見，故疑其辭曰“復其見天地之心乎”！情則可見矣，故直書之。孟子養氣之論，自此而出。大者壯也，即是其為氣也。至大至剛，大者正也，即是以直養而無害。

Collecting Sayings cites Zhu Xi's Sayings: Someone asked, how can one see the "feelings of heaven and earth"? Zhu Xi answered: As long as one understands the two characters "zhengda" (upright and great), one can see the feelings of heaven and earth; heaven and earth are nothing but upright and great, never having the slightest bit of evil or deviation. Collecting Sayings also cites Hu Bingwen: The heart is not easy to see, so the Commentary on the Judgment of the Hexagram of Returning uses a speculative tone to say, "Can we see the heart of heaven and earth?" But feelings are visible, so here it is directly written out. The discussion on cultivating qi in Mencius arises from this: "Da zhe zhuang ye" (greatness is strength) corresponds exactly to what he said, "Its nature is utmost great and firm"; "Da zhe zheng ye" (greatness is uprightness) corresponds exactly to what he said, "Nourishing it with straightness without causing harm."

晉，進也。本義 釋卦名義。集說 俞氏琰曰：《晉》以日之進言，與《升》、《漸》木之進不同。日出地上，其明進而盛。《升》、《漸》雖亦有進義，而無明盛之象。明出地上，順而麗乎大明，柔進而上行，是以康侯用錫馬蕃庶，晝日三接也。本義 以卦象卦德卦變釋卦辭。

The Commentary on the Judgment says: The hexagram "Jin" means advancement. Zhu Xi's "Benyi" explains that this sentence is explaining the meaning of the hexagram's name. Collected Sayings cite Yu Yan's view that "Jin" refers to the rising of the sun, which represents advancement, differing from the advancement in the hexagrams "Sheng" and "Jian," which refer to the growth of grass and trees. The sun rises from the ground, and its brightness gradually expands until it reaches its full brilliance. Although "Sheng" and "Jian" also contain the meaning of advancement, they do not convey the image of increasing brightness. The Commentary on the Judgment then continues: brightness rises from the earth, the soft and yielding element adheres to the great brightness, the Yin and soft element advances upward, so the feudal lords who maintain stability in their states receive generous gifts of chariots and horses from the Son of Heaven and are received three times in one day. Zhu Xi's "Benyi" explains that this passage uses the "image of the hexagram," "virtue of the hexagram," and "change of the hexagram" to interpret the hexagram statement.

程傳 “晉”，進也，明進而盛也。明出於地，益進而盛，故為《晉》。所以不謂之 集說 崔氏憬曰：雖一卦名《晉》，而五爻為主，故言“柔進而上行也”。郭氏雍曰：“順而麗乎大明，柔進而上行”，康侯之德也。其德柔順而明，故下能康一國之民，而為之主。上能致工者之寵，而“錫馬蕃庶晝日三接”也。

Cheng Yi in Yichuan's Commentary on the Changes says: "Jin" means advancement, referring to the progress of brightness towards its flourishing. Brightness rises from the earth, and the more it advances, the more it becomes prosperous, hence the name "Jin." As for why it is not called something else, the original text here is missing, and Cheng's words are incomplete. The collected interpretations cite Cui Jing saying: although the entire hexagram is named "Jin," it actually focuses on the fifth line, yin, which is the main element. Therefore, the Commentary on the Judgment says, "the flexible line advances upward." The collected interpretations also cite Guo Yong saying: "smooth and attached to great brightness, the flexible line advances upward," which describes Kang Hou's virtue. His virtue is both smooth and enlightened, so he can stabilize the people of his country and become their ruler, and also gain the favor of the Son of Heaven, thus achieving "gifted with horses and numerous offspring, receiving three audiences in a single day."

項氏安世曰：三女之卦，獨離柔在上，為得尊位，大中而行之，故謂之“上行”。巽在六四，例謂之上合上同，兌在上六，例謂之上窮，皆不得為“上行”也。王氏申子曰：六卜四卦，離上者八，專取六五一爻，以為成卦之主者二：《晉》、《大有》也。《大有》曰“柔得尊位大中而上下應之”，《晉》則曰“柔進而上行”，是專以康侯之晉者，當此一卦之義矣。

The collected interpretations cite Xiang Anshi's view: among the three female trigrams, only the trigram Li has a yao of flexibility in the middle position of the upper trigram, thus attaining the position of honor and being able to implement the great middle way, hence it is called "upward movement." The trigram Xun's flexible yao is at the sixth position, generally referred to as "upper harmony" or "upper agreement"; the trigram Dui's flexible yao is at the top position, generally referred to as "upper exhaustion"; these two do not qualify as "upward movement." The collected interpretations also cite Wang Shenzi's view: among the sixty-four trigrams, those with the upper trigram being Li total eight trigrams. Among them, two trigrams specifically use the yao at the fifth position as the main yao for forming the trigram, which are the trigrams "Jin" and "Da You." "Da You" states "flexible yao attains the honorable position, great middle way, and is responded to by above and below," while "Jin" states "flexible yao advances upward," indicating that it specifically uses Kanghou's promotion to embody the meaning of this trigram.

吳氏曰慎曰：《晉》、《咸》、《彖傳》，文意正同。卦象數句，在卦名之下，卦辭之上，是既用以釋卦名，而即以之釋卦辭，故用“是以”二字接下。案 離之德，為麗為明，是明與麗皆離也。“順而麗乎大明”，蓋以順德為本，而為大明所附麗。則明者離，而麗者亦離矣。若曰以順而附麗於大明，則麗字乃為坤所借用，其義不亦贅乎？火之為物，不能孤行也，必有所附，猶人心之明。不可孤行也，必有所附。《離》曰“畜牝牛”者，明附於順也。《睽》、《旅》之《彖》亦然，皆以說止為主，而明附之也。此文義之誤，不可不正。

Collecting interpretations cites Wu Yashen's statement: The "Commentary on the Judgment" of the hexagram "Jin" and "Xian" follow exactly the same pattern in their wording. The sentences explaining the image of the hexagram are placed below the hexagram name and above the hexagram statement, serving both to explain the hexagram name and to interpret the hexagram statement. Therefore, the following text uses the phrase "is therefore" to connect. Li Guangdi comments: The virtue of Li is both attachment and brightness, showing that brightness and attachment both belong to Li. "Following and attaching to great brightness" means that the softness and compliance of Kun form the foundation, while great brightness is attached to it. Thus, the light comes from Li, and the attachment also remains with Li. If it were said that brightness is attached by means of softness and compliance, then the character "li" would be borrowed by Kun, making the meaning redundant. Fire cannot exist by itself; it must be attached to something. Similarly, the brightness of the human heart cannot exist by itself; it must be attached to something. The hexagram "Li" says "raising a female ox," which is exactly brightness attached to softness and compliance. The "Commentary on the Judgment" of the hexagrams "Kui" and "Lv" also follow this pattern, all emphasizing joy and stillness with brightness attached. Previous misunderstandings of this meaning must be corrected.

明入地中，明夷。本義 以卦象釋卦名。集說 孔氏穎達曰：此就二象以釋卦名，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。本義 以卦德釋卦義。“蒙大難”，謂遭紂之亂而見囚也

The Commentary on the Judgment says: Light sinking into the earth is called The Brightening of the Sun. Zhu Xi's Benyi explains that this sentence uses the image of the hexagram to explain the name of the hexagram. Jishuo cites Kong Yingda saying: This is explaining the name of the hexagram by referring to the two images above and below; this hexagram is similar to the hexagram Jin, and the expressions used in the Commentary on the Judgment and the Image Commentary are the same. The Commentary on the Judgment then says: Inner virtue is bright and outer nature is gentle and compliant, thus being able to endure great difficulties, as King Wen did. Zhu Xi's Benyi explains that this sentence uses the 'hexagram virtue' to explain the meaning of the hexagram; the term 'enduring great difficulties' refers to King Wen being imprisoned due to the chaos of King Zhou's rule.

程傳 明入於地，其明滅也，故為《明夷》。內卦離，離者文明之象。外卦坤，坤者柔順之象。為人內有文明之德，而外能柔順也。昔者文王如是，故曰“文王以之”。當紂之昏暗，乃明夷之時，而文王內有文明之德，外柔順以事紂，蒙犯大難。而內不失其明聖，而外足以遠禍患，此文王所用之道也，故曰“文王以之”。集說 王氏申子曰：《明夷》一卦，大抵主商之未造言之。

Cheng Yi in Yichuan's Commentary on the Changes says: When brightness sinks into the earth, its light is extinguished, hence the name "Bright Abode." The inner trigram is Li, which represents the image of culture and brightness; the outer trigram is Kun, which represents the image of softness and compliance. A person who possesses the virtue of civilization within and shows compliance on the outside, was exactly the case of King Wen before. Therefore, it is said "King Wen used this." When King Zhou of Shang was foolish and dark, it was the time when brightness was harmed; King Wen had the virtue of civilization within and used compliance to serve King Zhou, thus suffering great difficulties. However, he did not lose his wise and sage virtue within, and his outward conduct was sufficient to avoid calamity. This was the path King Wen adopted, hence it is said "King Wen used this." The collected interpretations cite Wang Shenzi's saying: The entire hexagram of "Bright Abode" is generally speaking about the situation of the late Shang dynasty.

利艱貞，晦其明也。內難而能正其志，箕子以之。本義 以六五一爻之義釋卦辭，“內難”，謂為紂近親，在其國內，如六五之近於上 程傳 《明夷》之時，利於處艱厄而不失其貞王，謂能晦藏其明也。不晦其明，則被禍患。不守其正，則非賢明。箕子當紂之時，身處其國內，切近其難，故云“內難”。然箕子能藏晦其明，而自守其正志，箕子所用之道也，故曰“箕子以之”。

The Commentary on the Judgment says: It is advantageous to maintain uprightness amidst difficulties, which means to conceal one's wisdom. When one is in internal troubles yet remains steadfast in one's aspirations, Ji Zi did just that. Zhu Xi's "Ben Yi" states that this explanation uses the meaning of the fifth line of the hexagram to interpret the hexagram statement. The term "internal difficulty" refers to Ji Zi being a close relative of King Zhou and residing within his kingdom, just as the fifth line is adjacent to the top line. The original text here is missing some words, and Zhu Xi's statement is incomplete. Cheng Yi's "Yichuan Commentary on the Changes" says: In the context of the hexagram Mingyi, it is appropriate to remain in hardship and adversity without losing one's uprightness, which means to conceal one's wisdom. If one does not conceal one's wisdom, one will suffer misfortune; if one does not uphold one's correct path, one cannot be considered wise. During King Zhou's reign, Ji Zi was within the kingdom, very close to the calamity, hence it is called "internal difficulty." However, Ji Zi was able to conceal his wisdom and alone uphold his upright aspirations, which was the approach Ji Zi took, hence it is said "Ji Zi did so."

集說 胡氏炳文曰：六五爻辭曰“箕於之明夷利貞”。釋彖，兼文王發之。蓋羑里演易，處之甚從容，可見文王之德。佯狂受辱，處之極艱難，可見箕子之志。然此一時也，文王因而發伏羲之《易》，箕子因而發大禹之疇。聖賢之於患難，自繫斯文之會，蓋有天意存焉。俞氏琰曰：“大難”，謂羑里之囚也。其難關係天下之大，民命之所寄，故曰“大難”。“內難”。謂家難也。其難關係一家之內，宗社之所寄也，箕子為紂之近親，故曰“內難”。

Collective commentary cites Hu Bingwen's statement: The fifth line statement says, "Jizi's brightness is obscured, beneficial to uprightness." When the Commentary on the Judgment explains the hexagram statement, it mentions King Wen together. King Wen was in prison in Youli, yet he calmly developed the Zhou Changes, showing his virtue. Jizi pretended to be mad, willingly enduring humiliation, facing extreme hardship, showing his aspirations. However, both were in the same era: King Wen thus developed the Yi of Fuxi, while Jizi thus developed the Great Plan of Yu, the Nine Categories. The suffering of sages and virtuous men is precisely related to the fate of this cultural tradition, and there is probably a heavenly intention involved. Collective commentary also cites Yu Yan's statement: "Great difficulty" refers to the imprisonment in Youli, which involved the whole world, being the reliance of the people's lives and destinies, hence called "great difficulty." "Internal difficulty" refers to the family's misfortune, which involved the family, being the reliance of the ancestral temple and state, hence Jizi, being a close relative of King Zhou, is called "internal difficulty."

家人，女正位乎內，男正位乎外，男女正，天地之大義也。本義 以卦體九五六二釋“利女貞”之義。程傳 彖以卦才而言，陽居五，在外也，陰居二，處內也，男女各得其正位也。尊卑內外之道正，合天地陰陽之大義也。集說 孔氏穎達曰：此因二五得正，以釋《家人》之義，並明“女貞”之旨。吳氏曰慎曰：先言“女正位乎內”，釋“利女貞”也。

The Commentary on the Judgment says: The hexagram Family illustrates that the woman is in the inner trigram and holds the correct position, while the man is in the outer trigram and also holds the correct position. Both male and female each occupy their proper place, which is the great principle of heaven and earth. Zhu Xi's "Benyi" says that this is using the two lines, nine five and six two, in the hexagram structure to explain the meaning of the hexagram statement "favorable for a woman to be firm." Cheng Yi's Yichuan Commentary on the Changes says: The Commentary on the Judgment discusses the quality of the hexagram as a whole. The yang line is in the fifth position, which is in the outer trigram; the yin line is in the second position, which is in the inner trigram. Thus, the man and woman each occupy their proper place. The order of respect and hierarchy within and outside is correct, which conforms to the great principle of yin and yang in heaven and earth. The collected interpretations cite Kong Yingda saying: This is based on the fact that both six two and nine five are in the proper position and are correct, to explain the meaning of the hexagram Family, and also to clarify the meaning of the hexagram statement "favorable for a woman to be firm." The collected interpretations also cite Wu Yashen saying: First saying "the woman holds the correct position within," is precisely to explain "favorable for a woman to be firm."

家人有嚴君焉，父母之謂也。本義 亦謂二五。程傳 《家人》之道，必有所尊嚴而君長者，謂父母也。雖一家之小，無尊嚴則孝敬衰，無君長則法度廢。有嚴君而後家道正，家者國之則也。集說 王氏申子曰：父道固主乎嚴，母道尤不可以不嚴，猶國有尊嚴之君長也。無尊嚴則孝敬衰，無君長則法度廢。故《家人》一卦，大要以剛嚴為尚。

The Commentary on the Judgment says: In a family, there is a ruler who exercises authority, referring to the parents. Zhu Xi's "Benyi" says that here it also refers to the second line and the fifth line. Cheng Yi's "Yichuan Commentary on the Changes" says: The principle of governing a family must certainly have someone respected and esteemed, who can act as a ruler, which is the parents. Even in a small family, if there is no dignity, filial piety and reverence will decline; if there is no ruler, the laws and regulations will be neglected. Only with a ruler who exercises authority can the family be properly managed; a well-ordered family is the model for the whole country. The collected interpretations cite Wang Shenzi saying: The way of a father should certainly be strict, but the way of a mother should especially not be lax, just as a country must have a ruler with dignity. Without dignity, filial piety and reverence will decline; without a ruler, the laws and regulations will be neglected. Therefore, the hexagram "Family" mainly emphasizes the importance of upholding firmness and strictness.

父父子子，兄兄弟弟，夫夫婦婦，而家道正，正家而天下定矣。本義 上父，初子，五三夫，四二婦，五兄三弟。以卦畫推之。又有此象。程傳 父子，兄弟夫婦各得其道，則家道正矣。推一家之道，可以及天下，故家正則“天下定矣”。集說 俞氏琰曰：彖辭舉其端，故但言“利女貞”。《彖傳》極其全，故兼言男女之正，而又以父子兄弟夫婦推廣而備言之。林氏希元曰：“正家而天下定”，猶云人人親其親長其長而天下平，不作正家之效說。

The Commentary on the Judgment says: A father should be a father, a son should be a son, an elder brother should be an elder brother, a younger brother should be a younger brother, a husband should be a husband, and a wife should be a wife; then the family will be properly ordered. When every family is properly ordered, the world will be at peace. Zhu Xi's "Benyi" says: The top line represents the father, the first line represents the son, the fifth line and the third line represent the husband; the fourth line and the second line represent the wife. The fifth line is the elder brother, and the third line is the younger brother. According to the lines of the hexagram, there is another layer of meaning. Cheng Yi's "Yichuan Commentary on the Changes" says: When father and son, brothers, and husband and wife each fulfill their proper roles, the family will be properly ordered. When the principles of the family are extended to the world, the world will be at peace. The collected interpretations cite Yu Yan saying: The hexagram statement only mentions one aspect, so it only says "favorable for a woman to be constant." The Commentary on the Judgment explains it more fully, so it mentions both men and women being constant, and then extends the meaning to father and son, brothers, and husband and wife, explaining them one by one. The collected interpretations also cite Lin Xiyuan saying: "When the family is properly ordered, the world will be at peace," just as Mencius says that if everyone loves their own relatives and respects their elders, the world will be at peace. This is not referring to the effect of properly ordering the family as a result.

案 六十四卦，六爻剛柔皆得位者，唯《既濟》而已。此外則中四爻得位者三卦，《家人》、《蹇》、《漸》也。然《家人》名義，獨取於風火之卦者，一則風自火出，為風化有原之象。二則《蹇》、《漸》之中爻雖得位，而初上不皆陽爻。凡《易》取類，上爻有父之象。故《蠱》卦下五爻皆曰父母，至上爻則變其文也。初爻有子之象，故蠱曰“有

Li Guangdi remarked: Among the sixty-four hexagrams, the only one where all six lines are properly positioned is the hexagram of "Already Completed" (Ji Ji). Additionally, there are three hexagrams where the middle four lines are all properly positioned, namely "Family" (Jia Ren), "Obstruction" (Jian), and "Gradual Progress" (Jian). However, the meaning of the hexagram named "Family" specifically falls on the hexagram of wind over fire, for two reasons: first, wind arises from fire, which symbolizes the origin of customs and education; second, although the middle four lines of "Obstruction" and "Gradual Progress" are properly positioned, their first and top lines are not all yang lines. In the "Zhou Yi," when taking analogies, the top line represents the father, so in the hexagram "Guilt" (Gu), the five lines below refer to parents, but at the top line the meaning changes. The first line represents the son, so in the hexagram "Guilt," the first line says "There is — the original text here is missing, and Li's remarks are incomplete."

睽，火動而上，澤動而下，二女同居，其志不同行。本義 以卦象釋卦名義。程傳 《彖》先釋《睽》義，次言卦才，終言合睽之道，而贊其時用之大。火之性動而上，澤之性動而下，二物之性違異，故為《睽》義。中少二女雖同居，其志不同行，亦為《睽》義。女之少也，同處長則各適其歸，其志異也。言睽者，本同也。本不同，則非《睽》也。

The Commentary on the Judgment says: The hexagram of Kui has the upper trigram Li (Fire) moving upward and the lower trigram Dui (Lake) moving downward. Two women living together but with different aspirations. Zhu Xi's Benyi says that this passage uses the symbolic meaning of the hexagram to explain the meaning of the hexagram name. Cheng Yi's Yichuan Commentary on the Changes says: The Commentary on the Judgment first explains the meaning of "Kui," then discusses the nature of the hexagram, and finally talks about the method of reconciling differences, praising its great utility at specific times. Fire is by nature upward-moving, while Lake is by nature downward-moving. Since these two natures are opposite, they are taken as the meaning of Kui. The middle woman Li and the young woman Dui, although living together, have different aspirations, which is also the meaning of Kui. When young women live together, they grow up and marry different families, so their aspirations are naturally different. When talking about differences, it refers to originally similar things; if they are originally different, then there is no Kui.

案 二女同居之卦多矣，獨於《睽》、《革》言之者，以其皆非長女也。凡家有長嫡，則有所統率而分定，其不同行不相得，而至於乖異變易者，無長嫡而分不定之故爾。說而麗乎明，柔進而上行，得中而應乎剛，是以小事吉。本義 以卦德卦變卦體釋卦辭。

Li Guangdi remarked: There are more than one hexagram depicting two women living together, but the Commentary on the Judgment specifically mentions only the hexagrams of Kui and Ge, because the women associated with these hexagrams are not the eldest daughters. In a family where the eldest son is present, there is someone to lead, and the roles are clearly defined. The reason for differing aspirations and mutual incompatibility leading to discord and disorder is precisely due to the absence of the eldest son and the lack of clear roles. The Commentary on the Judgment then says: Joyful and attached to brightness, the yin and flexible element advances upward, occupying the central position and matching with the yang and strong element, thus achieving good results in minor matters. Zhu Xi's "Benyi" states that this passage uses "hexagram virtue," "hexagram transformation," and "hexagram structure" to explain the hexagram statement.

程傳 卦才如此，所以“小事吉”也。兌，說也，離，麗也，又為明。故為說順而附麗於明。凡離在上而《彖》欲見柔居尊者，則曰“柔進而上行”，《晉》、《鼎》是也。方暌乖之時，六五以柔居尊位，有說順麗明之善，又得中道而應剛，雖不能合天下之睽，成天下之大事，亦可以小濟，是於“小事吉”也。

Cheng Yi in Yichuan's Commentary on the Changes says: the nature of a hexagram is thus, so it says 'good fortune in small matters'. Dui represents joy, Li represents attachment, and also signifies brightness, so together they signify joy that is compliant and attached to brightness. Whenever Li is in the upper trigram, the Commentary on the Judgment points out the situation where a yao of yin and flexibility is in a position of honor, and it says 'the flexible advances upward'. The hexagrams of Jin and Ding are like this. In times of discord and separation, the line six in the fifth holds the position of honor with its yin and flexible nature, possessing the qualities of joy, compliance, and attachment to brightness, and also being in the center and in harmony with the yang line nine in the second. Although it is insufficient to reconcile the discord of the world and accomplish great affairs, it can still make some small contributions, hence it says 'good fortune in small matters'.

五以明而應剛，不能致大吉，何也？曰：五陰柔，雖應二，而睽之時，相與之道未能深固。故二必“遇主于巷”，五“噬膚”，而無咎也。天下睽散之時，必君臣剛陽中正，至誠協力，而後能合也。

Cheng Yi then asked: Although the line six in the fifth is in harmony with the line nine in the second through brightness, why does it not lead to great good fortune? The answer is: The line six in the fifth is of a yin and soft nature. Although it is in harmony with the line nine in the second, during a time of discord, the relationship between them is not yet deep and firm. Therefore, the line nine in the second must meet the ruler by chance in a remote alley, and the line six in the fifth must bite into soft flesh deeply to connect with others, only then can there be no fault. When the world is in a state of separation and dispersion, it is essential that both the ruler and the minister are of yang and upright qualities, with sincere unity, only then can harmony be restored.

集說 何氏楷曰：易無樂乎柔主也，而獨離居外體者，每稱焉。乾下離上曰《大有》，曰“柔得尊位，大中而上下應之”。艮下離上曰《旅》，曰“柔得中乎外而順乎剛”。離下離上曰《離》，曰“柔麗乎中正故亨”。震下離上曰《噬嗑》，曰“柔得中而上行”。坤下離上曰《晉》，曰“柔進而上行”。兌下離上曰《睽》，巽下離上曰《鼎》，皆曰“柔進而上行，得中而應乎剛”。坎下離上曰《未濟》，猶曰“柔得中也”。下卦兌說，上卦柔中，皆以小心行柔道者。《彖》之所謂“小事吉”者此耳。

Collecting various interpretations, He Kai says: The Zhou Changes (I Ching) usually does not favor a yao of yin and flexibility as the main element of a hexagram. However, when the trigram Li (Fire) is in the outer trigram, the Commentary on the Judgment often praises it, because at that time the flexible yao is exactly in the fifth position and thus achieves the center. For example, when Qian (Heaven) is below and Li (Fire) above, forming the hexagram Da You (Great Possession), the Commentary on the Judgment says, "A flexible yao occupies a high position, is great and centered, and is supported by both above and below." When Gen (Mountain) is below and Li (Fire) above, forming the hexagram Lu (Travel), it says, "A flexible yao is centered in the outer trigram and follows the strength of the yang." When Li (Fire) is both below and above, forming the hexagram Li (Fire), it says, "A flexible yao is attached to the center and righteousness, thus achieving success." When Zhen (Thunder) is below and Li (Fire) above, forming the hexagram Shi He (Breaking the Bones), it says, "A flexible yao is centered and moves upward." When Kun (Earth) is below and Li (Fire) above, forming the hexagram Jin (Progress), it says, "A flexible yao advances and moves upward." When Dui (Lake) is below and Li (Fire) above, forming the hexagram Kui (Strife), and when Xun (Wind) is below and Li (Fire) above, forming the hexagram Ding (Tripod), both say, "A flexible yao advances and moves upward, is centered and responds to the strength of the yang." When Kan (Water) is below and Li (Fire) above, forming the hexagram Wei Ji (Not Yet Completed), it also says, "A flexible yao is centered." In all these hexagrams, the flexible main element is affirmed only because it is centered. In this hexagram, the lower trigram Dui (Lake) is characterized by joy, and the upper trigram is the sixth yao, which is flexible and gentle, and is centered. Overall, the hexagram presents a pattern of careful and gentle behavior. The Commentary on the Judgment's statement, "small matters are auspicious," refers precisely to this meaning—that the path of flexibility is suitable only for small matters and cannot bear great responsibilities.

案 此彖言卦之善，與《鼎》略同。《鼎》曰“元亨”，而此卦但曰“小事吉”者，當《睽》之時故也。凡釋卦名畢，則文義略斷，而特舉卦辭釋之，其與此卦之義相似者，則《革》卦釋名辭之例，尤為顯著也。今釋卦名而文意不斷，直連釋辭之義而總結之。蓋明乎當睽之時，有此數善，是以“小事吉”。亦唯因睽之時，故有此數善，而唯“小事吉”也。凡《彖傳》名辭之義不分者皆此類。

Li Guangdi remarked: The beauty and virtue of this hexagram as explained in the Commentary on the Judgment is similar to that of the Hexagram of the Cauldron. The Hexagram of the Cauldron says "originally prosperous and harmonious," while this hexagram only says "small matters are auspicious," because it is during the time of the Hexagram of Estrangement. According to the usual practice, after explaining the name of the hexagram, the meaning of the text is briefly paused, and then the hexagram statement is explained separately. Among similar examples, the Hexagram of Change most clearly distinguishes between the explanation of the hexagram name and the hexagram statement. Now, in this hexagram, after explaining the name of the hexagram, the text does not pause, but directly continues to explain the meaning of the hexagram statement, thereby emphasizing: when in a state of estrangement, possessing the above-mentioned virtues, therefore "small matters are auspicious"; also precisely because it is in a state of estrangement, only these few virtues are present, and thus only "small matters are auspicious." All instances in the Commentary on the Judgment where the meaning of the hexagram name and the hexagram statement are not explained separately belong to this category.

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 本義 極言其理而贊之。程傳 推物理之同，以明《暌》之時用，乃聖人合睽之道也。見同之為同者，世俗之知也。聖人則明物理之本同，所以能同天下而和合萬類也。以天地男女萬物明之，天高地下，其體睽也。然陽降陰升，相合而成化育之事則同也。男女異質，睽也，而相求之志則通也。生物萬殊，睽也。然而得天地之和，稟陰陽之氣，則相類也。

The Commentary on the Judgment says: Heaven and Earth are different yet they both bring about the process of generation and nurturing; male and female are different yet they share the same desire and intention; all things are different yet they share the same principles of generation. The passage on the hexagram Kui is missing the words "how great it is" at this point. Zhu Xi's "Benyi" says that this is explaining the principle to its fullest and expressing admiration. Cheng Yi's "Yichuan Commentary on the Changes" says: by investigating the common nature of things, we can explain the function of Kui at a particular time, which is exactly the way the sage reconciles differences. To see only sameness is the view of the common people; the sage understands that the principles of things are fundamentally the same, thus being able to unify the world and harmonize all beings. Using Heaven and Earth, male and female, and all things as examples: Heaven is above and Earth is below, their forms are different, yet the yang energy descends and the yin energy ascends, combining to achieve the function of generation and nurturing, which is the same; male and female have different natures, which is different, yet they share the same desire and intention; all things are different, yet they all receive the harmonious balance of Heaven and Earth and the energies of yin and yang, which is the same.

物雖異而理本同，故天下之大，群生之眾，睽散萬殊，而聖人為能同之，處《睽》之時，合《睽》之用。其事至大，故云“大矣哉！”集說 趙氏汝楳曰：天地不睽，則清濁淆瀆。男女不睽，則外內無別。萬物不睽，則生化雜糅。睽者其體，合者其用。

Cheng Yi continued to say: Although things are different from each other, the principles are fundamentally the same. Therefore, although the world is so vast and beings so numerous, with their divergence and dispersion, their myriad differences, only the sage can unify them. This is the function of the hexagram Kui, which is to reconcile differences. This matter is of great importance, so the Commentary on the Judgment says, "How great it is!" The collected interpretations cite Zhao Ru Mei's saying: If heaven and earth were not to differ, the clear and turbid would become mixed and confused; if male and female were not to differ, there would be no distinction between inside and outside; if all things were not to differ, growth and transformation would become confused and indistinct. Thus, difference is their essence, and reconciliation is their function.

蹇，難也，險在前也。見險而能止，知矣哉。本義 以卦德釋卦名義而贊其美。程傳 “蹇”，難也。蹇之為難，如乾之為健，若易之為難，則義有未足。

The Commentary on the Judgment says: The hexagram "Jian" signifies hardship, with danger and entanglement ahead. Seeing the danger and being able to stop and not advance, this is truly wise. Zhu Xi's "Benyi" says that this passage uses the "gua de" (hexagram virtue) to explain the meaning of the hexagram name and praises its merit. Cheng Yi's "Yichuan Commentary on the Changes" says: "Jian" means difficulty. However, the reason the hexagram "Jian" takes "difficulty" as its name is similar to how the hexagram "Qian" takes "strength" as its name; it takes this characteristic as the fundamental name of the hexagram. If one only understands "difficulty" in the ordinary sense of "easy" and "difficult," the meaning would be insufficient. The original text ends here, and the following is continued from another section.

《蹇》有險阻之義，《屯》亦難也，《困》亦難也。同為難而義則異。《屯》者，始難而未得通，《困》者，力之窮，《蹇》乃險阻艱難之義，各不同也。“險在前也”，坎險在前，下止而不得進，故為《蹇》。見險而能止，以卦才言，處《蹇》之道也。上險而下止，“見險而能止”也。犯險而進，則有悔咎，故美其能止為知也。方蹇難之時，唯能止為善。故諸爻除五與二外，皆以往為失，來為得也。

Cheng Yi's Yichuan Commentary on the Changes continues to say: The hexagram Jian contains the meaning of difficulties and obstacles, the hexagram Tun also discusses hardship, and the hexagram Kun also discusses hardship; although they are all about difficulty, their meanings differ. Tun refers to being blocked from the beginning and unable to make progress, Kun refers to having exhausted one's strength and being at a dead end, while Jian refers to encountering obstacles ahead and finding it difficult to move forward. The three are distinct. The Commentary on the Judgment says, "Danger is ahead," because the upper trigram Kan, representing danger, is in front, and the lower trigram Gen, representing stopping, prevents further progress, so the hexagram is named Jian. "Seeing danger and being able to stop" refers to the inherent quality of the hexagram, and this is the proper attitude when facing difficulty. The upper trigram is danger, and the lower trigram is stopping, which means seeing danger and being able to stop. If one insists on moving forward despite knowing there is danger, it will bring regret and misfortune. Therefore, the Commentary on the Judgment praises this attitude of stopping as wise. When facing difficulty, only stopping is the proper way to deal with it. Therefore, the six lines of the hexagram Jian, except for the line nine in the fifth position and the line six in the second position, consider moving toward the outer trigram as a loss and returning to the inner trigram as a gain.

集說 項氏安世曰：險而止為《蒙》，止於外也。“見險而能止”為智，止於內也。止於外者，阻而不得進也。止於內者，有所見而不妄進也。此《蒙》與《蹇》之所以分也。《屯》與《蹇》皆訓難，《屯》者“動乎險中”，濟難者也。《蹇》者“止乎險中”，涉難者也。此《屯》，與《蹇》之所以分也。王氏申子曰：冒險而進，豈知者之事，故諸爻皆喜來而惡往。唯二與五不言來往，蓋君臣濟蹇者也。其可見險而遽止乎！其止者，處《蹇》之事也。其不止者，濟《蹇》之事也。

The collected interpretations cite Xiang Anshi's view: "Danger and stopping" is the nature of the Meng hexagram, where "stopping" refers to the outer trigram. "Seeing danger and stopping" is wisdom, where "stopping" refers to the inner trigram. Stopping outside means being blocked and unable to move forward; stopping inside means being aware and unwilling to act rashly. This is the difference between Meng and Jian. Both Tun and Jian are interpreted as difficult situations. Tun is "moving within danger," striving to overcome danger; Jian is "stopping within danger," being cautious while in a dangerous situation. This is the difference between Tun and Jian. The collected interpretations also cite Wang Shenzi's view: rushing forward into danger is not the action of a wise person, so all lines of the Jian hexagram regard coming as favorable and going as unfavorable. Only lines six-two and nine-five do not discuss coming or going, because these two lines are the king and minister responsible for overcoming the Jian situation. Stopping is what one does when facing difficulty; not stopping is what one does when taking responsibility to resolve the difficulty.

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。本義 以卦變卦體釋卦辭，而贊其時用之大也。

The Commentary on the Judgment says: The hexagram "Jian" states "advantageous to go to the Southwest," because going to the Southwest can attain the central position; "not advantageous to go to the Northeast," because that path has reached its end; "advantageous to see a great man," because going there can establish achievements; "when in proper position, uprightness brings good fortune," because each line is in proper position and holds to the correct path, sufficient to correct the state. The function of the time of difficulty is indeed great. Zhu Xi's "Benyi" says: this passage uses "hexagram transformation" (a hexagram coming from another hexagram through the movement of its lines) and "hexagram structure" (the overall structure of the six lines) to explain the hexagram statement, and praises the great function of the time of the hexagram "Jian."

程傳 《蹇》之時，利於處平易，西南坤方為順易，東北艮方為險阻。九上居五而得中正之位，是往而得平易之地，故為利也。五居坎險之中，而謂之平易者，蓋卦本坤，由五往而成坎，故但取往而得中，不取成坎之義也。方《蹇》而又止危險之地，則蹇益甚矣，故“不利東北，其道窮也”，謂《蹇》之極也。蹇難之時，非聖賢不能濟天下之蹇，故利於見大人也。大人當位，則成濟蹇之功矣，往而有功也。能濟天下之蹇者，唯大正之道。夫子又取卦才而言，《蹇》之諸爻，除初外，餘皆當正位，故為貞正而吉也。

Cheng Yi in Yichuan's Commentary on the Changes says that in times of difficulty, one should remain in a place that is flat and easy to travel. The Southwest belongs to the Earth trigram, which represents a gentle and easy direction; the Northeast belongs to the Mountain trigram, which represents a dangerous and difficult direction. One yang line ascends to the fifth position and attains the position of 'zhongzheng' (both central and proper), which is referred to as moving to an easy place, hence it is called beneficial. Someone might ask: the nine in the fifth position is clearly in the danger of the water trigram, how can it be said to be easy? This is because this hexagram originates from the Earth trigram, and one yang line moves to the fifth position to form the body of the water trigram. Therefore, only the aspect of 'moving and attaining the center' is taken, not the aspect of becoming the dangerous water trigram. In times of difficulty, if one stops at a dangerous place, the difficulty will only deepen. Hence, it is said 'not beneficial to the Northeast, its path is exhausted,' meaning the difficulty has reached its peak. In times of difficulty, only the wise and virtuous can save the world's difficulties, so it is appropriate to see a great person. A great person residing in the proper position can accomplish the task of overcoming difficulty, which is called 'moving and achieving success.' The only way to save the world's difficulties is through the great and correct principle. Confucius also discusses this from the perspective of the hexagram's constitution: the six lines of the蹇 hexagram, except for the first line, are all in the proper position, hence it is said that by maintaining correctness one obtains good fortune.

集說 薛氏溫其曰：諸卦皆指內為來，外為往，則此“往得中”謂五也。《蹇》、《解》相循，覆視《蹇》卦則為《解》。九二得中。則曰“其來復吉，乃得中也”。往者得中，中在外也。來復得中，中在內也。胡氏炳文曰：《坎》、《睽》、《蹇》皆非順境，夫子以為雖此時亦有可用者，故皆極言贊之。《坎》、《睽》釋卦辭後，復從天地人物極言之，以贊其大。《蹇》則釋卦辭以贊之而已，蓋上文所謂“往得中”“有功”“正邦”即其用之大者也。

Collecting interpretations cites Xue Wenqi's view: the general principle for each hexagram is that entering the inner trigram is called "coming" and moving toward the outer trigram is called "going." Therefore, "going and attaining the center" refers to the Nine in the Fifth position. The hexagrams Jian and Jie are connected at their beginning and end; if the hexagram Jian is completely reversed, it becomes Jie. In Jian, the Nine in the Second occupies the central position and is properly placed, so the Commentary on the Judgment of Jie says, "Coming back to the center is auspicious, for it attains the center." "Going" and attaining the center means the center is in the outer trigram; "coming back" and attaining the center means the center is in the inner trigram. Collecting interpretations also cites Hu Bingwen's view: the hexagrams Kan, Kui, and Jian are not in favorable conditions. Confucius believed that even in such situations there are still useful aspects, so he highly praised all three. After explaining the hexagram statements of Kan and Kui, further discussion is given from the perspectives of heaven, earth, and people, used to praise their grandeur. However, the hexagram Jian only praises the hexagram statement itself, because the previously mentioned "going and attaining the center," "having merit," and "rectifying the state" are already the manifestations of its great utility.

案 《彖傳》於《蹇》、《解》言“得中”者，但取其進退之合宜，不躁動以犯難，為“利西南”之義耳。諸家必以《坤》、《坎》、《艮》之象求之，猶乎漢儒鑿智之餘也。

Li Guangdi remarked: The Commentary on the Judgment discusses "getting the middle" in the hexagrams of Jian and Jie, but this refers only to the idea of proceeding and retreating in moderation, avoiding hasty and reckless actions that might lead to danger. It is used merely to explain "favoring the southwest." However, various schools insist on matching the hexagrams of Kun, Kan, and Gen to the southwest direction, which remains the lingering influence of the Han dynasty scholars' forced and artificial interpretations.

解，險以動，動而免乎險解。本義 以卦德釋卦名義。程傳 坎險震動，“險以動”也，不險則非難，不動則不能出難。動而出於險外，是“免乎險難”也，故為《解》。

The Commentary on the Judgment says: The hexagram of "Release" refers to encountering danger and then acting vigorously, thus escaping from the danger, hence it is called "Release." Zhu Xi's "Basic Meaning" says: This uses the "hexagram virtue" (the nature and disposition of each of the upper and lower trigrams) to explain the meaning of the hexagram name. Cheng Yi's "Yichuan Commentary on the Changes" says: The lower trigram is Kan, representing danger, and the upper trigram is Zhen, representing movement. Together they form "danger through movement." Without danger, there can be no peril; without vigorous action, one cannot escape peril. When movement leads beyond the peril, this is called "escaping from danger," hence the hexagram is named "Release."

集說 何氏楷曰：以畫觀之，《蹇》之反。以卦觀之，《屯》之反。《蹇》止於險下，不如《屯》“動乎險中”。《屯》“動乎險中”，又不如《解》動乎險外也。

Collective commentary cites He Kai's view: Looking solely at the six lines of the hexagram, "Jie" is "Jian" entirely reversed; considering the arrangement of the upper and lower trigrams, "Jie" is also "Zun" with its upper and lower parts reversed. "Jian" is stopped below the peril, which is less than "Zun's" "movement within peril"; while "Zun" moves actively within peril, it is still less than "Jie" which can move beyond the peril.

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。本義 以卦變釋卦辭。坤為眾，得眾，謂九四入坤體。“得中”“有功”，皆指九二。程傳 解難之道，利在廣大平易，以寬易而往濟解，則得眾心之歸也。不云無所往，省文爾。救亂陳難，一時之事，未能成治道也。必待難解無所往，然後來復先王之治，乃得中道，謂合宜也。有所為，則“夙吉”也，早則往而有功，緩則惡滋而害深矣。

The Commentary on the Judgment says: The hexagram "Jie" states "favorable to the southwest" because going forward can gain the support of the people; "its return is吉祥" because returning to its original position conforms to the middle path; "there is a place to go, and it is favorable to go early" because going forward can establish achievements. Zhu Xi's "Benyi" says: This uses "hexagram transformation" to explain the hexagram statement. The hexagram K'un represents the people, so "gaining the people" refers to the yang line nine in the fourth position entering the body of K'un; "gaining the middle" and "achieving success" both refer to the line nine in the second. Cheng Yi's "Yichuan Commentary on the Changes" says: The way to resolve difficulties is favorable in being broad and easy, for only by approaching the crisis with a relaxed and gentle attitude can one win the hearts of the people. The hexagram statement does not say "no place to go," but this is just a concise expression. Putting an end to chaos and difficulties is only a temporary emergency, insufficient for achieving the way of good governance; one must wait until the crisis is resolved and there is no need to go out to wage war, then return to restore the governance methods of the former kings, only then does it conform to the middle path, which is just right. If there is indeed something that needs to be done, then "favorable to go early" — acting promptly can achieve success, but once delayed, the bad situation will grow and the harm will deepen.

集說 王氏安石曰：有難則往，所以濟難。難已則來而復，所以保常。濟難以權，保常以中，此所以吉。郭氏雍曰：“其來復古乃得中”者，險難既解而來復，乃得中道，所謂“獲三狐”而“得黃矢”者也。“有攸往夙吉，往有功”者。如“射隼于高墉之上”者也。徐氏幾曰：“乃得中”，指二也。蓋禍亂已散，則復反於安靜之域，不事煩擾，以靜而吉也。邱氏富國曰：大抵處時方平者，易緩。除惡不盡者，易滋。聖人於患難方平之際，既不欲人以多事自疲，又不欲人以無事自怠也。

Collective commentary cites Wang Anshi's view: when there is difficulty, one should go forward to resolve it; once the danger is calmed, one should return to normalcy to maintain the constant way. To resolve difficulties requires flexibility, while maintaining the constant way requires the middle path, which is the reason for obtaining good fortune. Collective commentary also cites Guo Yong's view: "Returning to the middle brings good fortune" (the original text mistakenly wrote "ancient" instead of "good fortune"), meaning that after the danger has been removed, returning to normalcy is in accordance with the middle path, which is the situation described in the line statement of Nine in the Second, "He caught three foxes and obtained a yellow arrow." As for "Going somewhere brings good fortune early, going leads to success," it is like the line statement of Six at the Top, "The public shoots a falcon on a high wall," showing decisiveness. Collective commentary also cites Xu Ji's view: "Returning to the middle" refers to Nine in the Second. Once disorder has been dispersed, one should return to a peaceful state, avoiding further disturbances and maintaining stillness to gain good fortune. Collective commentary also cites Qiu Fuguo's view: generally speaking, those who have just stabilized a situation are prone to slackness, while those who have not thoroughly eliminated evil are prone to its resurgence. The sage, in the initial stage of overcoming hardship, does not want people to exhaust themselves through excessive activity, nor does he want people to become lazy due to the absence of affairs.

案 之東北為進前，之西南為退後，然則來復即“利西南”之義也。而以“得眾”“得中”重釋之者，“得眾”，釋“利”字之義。言能修內固本，則得人心之歸也。“乃”字即承此意言之，謂唯其“利西南”，故必來復乃得中道也。“得眾”“得中”，亦但論義

Li Guangdi remarked: Going northeast is advancing forward, while going southwest is retreating backward. Therefore, "its return" precisely means "favorable to the southwest." However, the Commentary on the Judgment reinterprets this with the phrases "gaining the people" and "gaining the center." "Gaining the people" explains the "favorable" in the Hexagram Statement, meaning that by cultivating internally and consolidating the foundation, one can win the people's allegiance. The "then" in the next phrase follows this meaning, indicating that precisely because it is favorable to the southwest, one must return to the norm in order to attain the center. The phrases "gaining the people" and "gaining the center" are merely based on principles. There is a missing text in the original here, and the following text does not connect properly.

天地解而雷雨作，雷雨作而百果草木皆甲坼，解之時大矣哉。本義 極言而贊其大也。程傳 既明處《解》之道，復言天地之解，以見解時之大。天地之氣，開散交感而和暢，則成雷雨，雷雨作而萬物皆生發甲坼，天地之功，由解而成，故贊“解之時大矣哉！”王者法天道，行寬宥，施恩惠，養育兆民，至於昆蟲草木，乃順《解》之時，與天地合德也。

The Commentary on the Judgment says: When the heavens and earth are blocked and then suddenly unblocked, thunder and rain arise; once thunder and rain arise, the shells of all fruits and plants burst open and sprout. The situation of "Release" is indeed great. Zhu Xi's "Benyi" says: This is an open and enthusiastic praise of the great nature of the hexagram "Release." Cheng Yi's "Yichuan Commentary on the Changes" says: After explaining the principles of being in the situation of "Release," it then proceeds to explain the release of heaven and earth, to demonstrate the grandeur of the time of release. When the energies of heaven and earth spread out and mutually respond in harmony, they condense into thunder and rain; once thunder and rain arise, all things sprout and break through their shells. The nurturing power of heaven and earth is precisely formed through this "Release," so it is praised as "How great is the time of Release!" Rulers should emulate the way of heaven, practice leniency, widely spread benevolence, nurture millions of people, and extend their benefits even to insects and plants. This is to follow the trend of "Release" and align with the virtue of heaven and earth.

集說 王氏弼曰：天地否結，則雷雨不作。交通感散，“雷雨乃作”也。雷雨之作，否結則散，故“百果草木皆甲坼”。胡氏炳文曰：《解》上下體易為《屯》，“動乎險中”為《屯》，動而出乎險之外為《解》。《屯》象草穿地而未申，《解》則“雷雨作而百果草木皆甲坼”。當《蹇》之未《解》，必動而免乎險，方可以為《解》。《蹇》之既《解》，則宜安靜而不可久煩擾。故《蹇》、《解》之時，聖人皆贊其大。

Collective commentary cites Wang Bi's explanation: when the energies of heaven and earth are blocked and stagnant, thunder and rain will not arise; once the upper and lower parts communicate and the感应 spreads out, thunder and rain then arise. When thunder and rain arise, the blockage and stagnation dissipate, so it says, "All fruits and grasses have their husks split open." "Husks split open" refers to the seed's shell cracking and the sprout emerging. Collective commentary also cites Hu Bingwen's explanation: The hexagram of "Breaking Through" is with the trigram Zhen (Thunder) above and Kan (Water) below. When the two trigrams are reversed, with Kan above and Zhen below, it becomes the hexagram of "Initiation." Struggling in danger is "Initiation," while moving out of danger is "Breaking Through." The image of "Initiation" is like grass sprouts breaking through the ground but not yet fully spread out, while "Breaking Through" is "thunder and rain arise, and all fruits and grasses have their husks split open," which has already become unobstructed. When the difficulty of "Obstruction" has not yet been resolved, one must strive to escape the danger in order to transform into "Breaking Through"; once the difficulty of "Obstruction" has been resolved, one should be quiet and maintain stability, and not continue to struggle for a long time. Therefore, the situations of the hexagrams "Obstruction" and "Breaking Through" are both praised by the sages as grand.

損，損下益上，其道上行。本義 以卦體釋卦名義。程傳 損之所以為損者，以損於下而益於上也。取下以益上，故云“其道上行”。夫損上而益下則為《益》，損下而益上則為《損》，《損》基本以為高者，豈可謂之《益》乎？

The Commentary on the Judgment says: The hexagram of "Loss" involves reducing the lower part to increase the upper part, and its principle moves upward. Zhu Xi's "Benyi" says: This uses the structure of the hexagram to explain the meaning of the hexagram name. Cheng Yi's Yichuan Commentary on the Changes says: The hexagram of "Loss" is called "Loss" because it reduces the lower part to supplement the upper part; taking from the lower to increase the upper, thus it is said "its principle moves upward." Reducing the upper part to increase the lower part becomes the hexagram of "Gain," while reducing the lower part to increase the upper part is the hexagram of "Loss." Digging out the foundation to raise the upper part, how can this be called increasing? (The original text "basic以为高" seems to have an error or omission.)

集說 蔡氏清曰：“損下益上”，利歸於上也，故曰“其道上行”。下損則上不能獨益矣，圭晰以為《損》也。林氏希元曰：“損下益上”，下損則上亦損，故曰“其道上行”，道者，損之道也。《程傳》小注蒙引俱作利歸於上說，愚謂卦以損下取名，所重不在於利，又難以道為利。

Collecting sayings cites Cai Qing's statement: "Loss from below benefits above," so the benefit goes to the upper part, hence it is said "its way goes upward." However, when the lower part is damaged, the upper part cannot benefit alone, so this hexagram is named "Loss." (The original text had an error in the words "guixie.") Collecting sayings also cites Lin Xi Yuan's view: "Loss from below benefits above," when the lower part is damaged, the upper part also suffers, hence it is said "its way goes upward" — here the word "way" refers precisely to the path of loss. The small notes in Cheng's commentary and the Zhou Yi Meng Yin both explain it as "benefits go to the upper part." I think this hexagram is named based on reducing the lower part, the emphasis is not on benefit, and it is also difficult to interpret the word "way" as "benefit."

案 蔡氏林氏兩說，沿襲用之。今思之，於卦義皆未全。蓋說者但主取民財一事耳，豈知如人臣之致身事主，百姓之服役奉公，皆損下益上之事也。必如此。然後上下交而志同，豈非“其道上行”乎！“上行”，與“地道卑而上行”之義同。下能益上，則道上行矣。上能益下，則道大光矣。如此則道字方有意味，而於兩卦諸爻之義亦合。

Li Guangdi remarked: The views of Cai Qing and Lin Xi Yuan have been commonly followed. However, upon careful consideration, their explanations of the meaning of the hexagrams are not thorough enough. The people who proposed these views focused only on the aspect of levying taxes from the people, but they did not realize that a minister's dedication to serving the sovereign and the people's service in public affairs are also instances of "daming shang shang" (sacrificing the lower to benefit the upper). It is precisely in this way that the upper and lower communicate and share the same aspirations, which is exactly what is meant by "its way goes upward." The term "shang xing" (upward movement) here is the same as the meaning in the "Commentary on the Judgment" of the Hexagram of Humility, which says "the way of the earth is lowly but goes upward." When the lower can benefit the upper, the way moves upward; when the upper can benefit the lower, the way becomes broad and bright. Thus, the term "dao" (way) gains its meaning, and this explanation aligns with the meanings of the lines in the Hexagrams of Loss and Gain.

損而有孚，元吉無咎可貞，利有攸往，曷之用，二簋可用享，二簋應有時，損剛益柔有時，損益盈虛，與時偕行。本義 此釋卦辭。“時”，謂當損之時。程傳 謂損而以至誠，則有此“元吉”以下四者，損道之盡善也。夫子特釋“曷之用二簋可用享”，卦辭簡直，謂當損去浮飾。曰何所用哉，二簋可以享也。厚本損末之謂也。夫子恐後人不達，遂以為文飾當盡去，故詳言之。有本必有末，有實必有文，天下萬事無不然者。無本不立，無文不行。父子主思，必有嚴順之體。君臣主敬，必有承接之儀。禮讓存乎內，待威儀而後行。尊卑有其序，非物採則無別，文之與實，相須而

The Commentary on the Judgment says: By reducing and maintaining sincerity, there will be great good fortune, no mistakes, the ability to maintain uprightness, and it is appropriate to go forward. What should be offered in sacrifice? Two bowls of simple offerings are sufficient. Offering two bowls depends on the right time. Reducing strength and increasing weakness also depends on the right time. Reduction, increase, fullness, and deficiency should all be carried out in accordance with the circumstances. Zhu Xi's "Benyi" says: This passage explains the hexagram statement, and "time" refers to the time when reduction is appropriate. Cheng Yi's "Yichuan Commentary on the Changes" says: This discusses reducing while acting with utmost sincerity, which can lead to the four benefits mentioned under "yuanji," representing the perfection of the principle of reduction. Confucius specially explained the sentence "Where should it be used? Two bowls of simple offerings can be offered in sacrifice," because the hexagram statement was too direct. The original meaning is that one should reduce superficial adornments; why have so much? Two bowls are enough for sacrifice. It speaks of valuing the fundamental and reducing the embellishments. Confucius feared that later generations might not understand it and mistakenly think that all adornments should be removed. Therefore, he elaborated: If there is a fundamental, there must be branches; if there is substance, there must be ornamentation. There is no exception in the world. Without a fundamental, one cannot stand; without ornamentation, one cannot proceed. Between father and son, affection is the main principle, but there must also be proper decorum and respect. Between ruler and subject, respect is the main principle, but there must also be appropriate reception and ceremony. Moral virtue resides in the heart, but must be expressed through proper conduct. There are distinctions of rank, and without objects and adornments, these distinctions cannot be discerned. Ornamentation and substance depend on each other—here the manuscript is missing some text.

集說 徐氏幾曰：卦辭曰“損有孚”，《彖傳》曰“損而有孚”，加以而字，義曉然矣。張氏清子曰：當其可之謂時，當損而損，時也。不當損而損，則非時。

Collective commentary cites Xu Ji's explanation: the Hexagram Statement says "loss with sincerity," while the Commentary on the Judgment says "loss and sincerity," adding the word "and," which clarifies the meaning—that is, to reduce while maintaining sincerity. Collective commentary also cites Zhang Qingzi's explanation: doing the right thing at the right time is called "time." To reduce at the proper time is in harmony with time; to reduce when it is not appropriate is not in harmony with time.

案 《程傳》之義，施於《賁》卦則可。此卦所謂損者，乃謂時當節損。如家則稱貧富之有無，國則視凶豐為豐儉之類耳，故曰“損而有孚”。言時雖不得已而損，而以“有孚”行之。如祭祀雖不能備品，而以至誠將之也。“二簋”，喻節損之義。然下云“損剛益柔”者，非以損剛喻二簋也。剛為本，喻孚誠。柔為末，喻儀物。以孚誠之有餘，補儀物之不足。則雖二簋而不嫌於簡矣。此“損剛益柔”之義。

Li Guangdi remarked: The discussion in The Cheng Transmission about the distinction between culture and substance is appropriate for the hexagram Zhen. This hexagram refers to "reduction," which means that in certain circumstances one should practice frugality and reduction, just as a family should manage its expenses according to its wealth and needs, and a state should decide its expenditures based on the abundance or scarcity of the harvest. Thus it says "reduction with sincerity" — meaning that although one is compelled by circumstances to practice reduction, one should carry it out with sincerity. Just as in worship, even if the offerings are not complete, one should still perform the ritual with utmost sincerity. The "two bowls" are a metaphor for this idea of reduction. However, the following statement "reducing the strong and benefiting the weak" does not use "reducing the strong" to refer to the "two bowls." The strong represents the fundamental aspect, symbolizing sincerity, while the weak represents the secondary aspect, symbolizing ceremonial objects and rituals. By using the surplus of sincerity to compensate for the lack of ceremonial objects, even with only two bowls, one does not feel the simplicity is a drawback. This is the true meaning of "reducing the strong and benefiting the weak."

益，損上益下，民說無疆，自上下下，其道大光。本義 以卦體釋卦名義。程傳 以卦義與卦才言也。卦之為《益》，以其“損上益下”也。損於上而益下，則民說之。“無疆”，為無窮極也。自上而降己以下下，其道之大光顯也。陽下居初，陰上居四，為自上下下之義。集說 胡氏炳文曰：《損》“其道上行”以上兩句，皆釋《損》義。《益》“其道大光”以上四句，皆釋《益》義。

The Commentary on the Judgment says: The hexagram of Gain is to reduce from above to benefit below, so the people are delighted without limit; the superior person humbles himself to go down to the inferior, and its way is vast and bright. Zhu Xi's Original Meaning says: This uses the 'hexagram structure' to explain the meaning of the hexagram name. Cheng Yi's Yichuan Commentary on the Changes says: This discusses the hexagram meaning and 'hexagram talent'. This hexagram is called Gain exactly because it 'reduces above to benefit below'; reducing what is above and benefiting what is below, the people naturally rejoice. 'Without limit' means without end. When the superior person lowers himself to be with the inferior, this way is vast and bright. In terms of the lines, one yang line comes down to the first position, and one yin line goes up to the fourth position, which expresses the meaning of 'coming down from above to below'. Collected Commentaries cite Hu Bingwen saying: The hexagram of Loss, from the beginning to 'its way goes upward', consists of two sentences explaining the meaning of Loss; the hexagram of Gain, from the beginning to 'its way is vast and bright', consists of four sentences explaining the meaning of Gain.

利有攸往，中正有慶，利涉大川，木道乃行。本義 以卦體卦象釋卦辭。程傳 五以剛陽中正居尊位，二復以中正應之，是以中正之道益天下，天下受其福慶也。《益》之為道，於平常無事之際，其益猶小。當艱危險難，則所益至大，故“利涉大川”也。於濟艱險，乃《益》道大行之時也。益誤作木，或以為上巽下震，故云“木道”，非也。集說 朱氏震曰：“利涉大川”言木者三，《益》也，《渙》也，《中孚》也，皆巽也。

The Commentary on the Judgment says: "It is advantageous to go somewhere," because it is in the middle and upholding the right path that blessings and good fortune arise; "It is advantageous to cross great rivers," because the way of wood is thus made passable. Zhu Xi's "Original Meaning" says: this is using the "structure of the hexagram" and "image of the hexagram" to explain the hexagram statement. Cheng Yi's "Yichuan Commentary on the Changes" says: the nine in the fifth position upholds yang strength, is in the middle and upright, and occupies the exalted position; the six in the second position also upholds the middle and upright and corresponds with it. This is using the principle of uprightness and correctness to benefit the world, and the people of the world receive its blessings. The principle of "Benefit" is such that when there is nothing special happening, the benefit is small; but when one reaches a critical and dangerous moment, the benefit becomes great. Therefore, it says "It is advantageous to cross great rivers." Crossing over difficulties is precisely the time when the principle of "Benefit" is most widely applied. The character "益" was mistakenly written as "木." Some people say that because the upper trigram is Xun and the lower trigram is Zhen, wood is above and moving below, so this is the "way of wood," but this is incorrect. The collected interpretations cite Zhu Zhen's saying: there are three instances where the term "wood" is mentioned in connection with "advantageous to cross great rivers," namely the hexagram of "Benefit," "Dispersal," and "Middle Trust." All three hexagrams contain the structure of Xun.

益動而巽，日進無疆，天施地生，其益無方，凡益之道，與時偕行。本義 動巽，二卦之德。乾下施，坤上生，亦上文卦體之義，又以此極言贊益之大。程傳 又以二體言，卦才下動而上巽，“動而巽”也。為《益》之道，其動巽順於理，則其益日進，廣大無有疆限也。動而不順於理，豈能成大益也。以天地之功，言《益》道之大，聖人體之以益天下也。天道資始，地道生物，“天施地生”，化育萬物，“各正性命”，“其益”可謂“無方”矣。方，所也，有方所，則有限量。“無方”，謂廣大無窮

The Commentary on the Judgment says: The hexagram of Gain is characterized by vigorous action combined with humility, and the process of gaining proceeds day by day without limit. Heaven bestows, Earth generates, and its act of gaining has no fixed place. All acts of gaining are carried out in harmony with the times. Zhu Xi's "Benyi" says: "Motion" and "Flexibility" are the qualities of the hexagrams of Zhen and Xun respectively. "Heaven below gives" and "Earth above produces" refer again to the meaning of the hexagram structure mentioned earlier, and are used here to strongly praise the grandeur of the hexagram of Gain. Cheng Yi's Commentary on the Changes says: Here the discussion is again based on the two trigrams. The quality of this hexagram is that the lower trigram is Zhen (Thunder), indicating motion, and the upper trigram is Xun (Wind), indicating flexibility, which is "motion and flexibility." To practice the way of Gain, one's vigorous action should be humble and in accordance with reason, so that the process of gaining proceeds day by day, vast and boundless. Conversely, if action is not in accordance with reason, how can great gain be achieved? Then it further uses the creative power of Heaven and Earth to illustrate the grandeur of the way of Gain. The sage takes this as a model to gain for the world: Heaven gives the beginning to all things, Earth produces the forms of all things. "Heaven gives, Earth produces," nurturing all things, making each thing correct its own nature and destiny. Such a gain can truly be called "without fixed place." "Place" refers to a fixed location; if there is a fixed location, there is a limit. "Without fixed place" means vast and boundless—there is a missing character in the original text.

集說 顧氏象德曰：既奮發，又沈潛，學所以日新，故“日進無疆”。天下施，地上行，化所以不已。故“其益無方”。此皆時之自然者，故曰“凡益之道，與時偕行”。案 動巽取卦德，施生取卦象。風者天施也，故《姤》有施命之象。雷者地生也，故《解》有甲坼之象。《損》之“與時偕行”者，時當損而損也。《益》之“與時偕行”者，時當益而益也。人事也，造化也，非氣候之至，則不能強為益也。

Collected Commentaries cite Gu Xiangde's view: Being able to strive forward and also to be deep and reserved, learning thus becomes renewed every day, hence it is said "progress without limit." The heavenly energy descends and gives out, while the earthly energy ascends and moves, and thus the creative power never ceases, hence it is said "its benefits have no limits." These are all natural developments of the times, hence it is said "the way of benefit is to go with the times." Li Guangdi comments: "Motion" and "Xun" derive their meaning from the virtue of the hexagram, while "heaven's giving" and "earth's producing" derive their meaning from the imagery of the hexagram. Wind represents the giving of heaven, hence the hexagram Guo has the image of "giving orders to all directions." Thunder represents the growth of the earth, hence the hexagram Jie has the image of grass and trees breaking through the soil. The hexagram Shen says "to go with the times," meaning that when reduction is needed, it should be reduced; the hexagram Yi says "to go with the times," meaning that when increase is needed, it should be increased. Here it is both about human affairs and the workings of nature: if the climate and seasons are not right, one cannot force an increase.

夬，決也，剛決柔也。健而說，決而和。本義 釋卦名義而贊其德。程傳 “夬”為決義，五陽決上之一陰也。“健而說，決而和”，以二體言卦才也。下健而上說，是健而能說，決而能和，決之至善也。兌說為和。

The Commentary on the Judgment says: The hexagram Guai signifies决除, which means to eliminate. Yang strength eliminates Yin softness. It is strong and vigorous yet harmonious, decisive yet harmonious. Zhu Xi's "Basic Meaning" says: This explains the meaning of the hexagram's name and praises its hexagram virtue. Cheng Yi's Yichuan Commentary on the Changes says: "Guai" means to eliminate. The five yang lines below are to eliminate the single yin line above. "Strong and joyful, decisive and harmonious" refers to the qualities of the hexagram as a whole. The lower trigram is Qian, which is strong and vigorous, and the upper trigram is Dui, which is joyful. Thus, it is strong and vigorous yet joyful, decisive yet harmonious, which is the most perfect way of elimination. The nature of Dui is joy, hence the meaning of harmony is taken.

集說 何氏楷曰：君子以天下萬物為一體，如陽德之無所不及，其於小人，未嘗仇視而物畜之也。唯獨恐其剝陽以為世道累，則不容於不去耳，而矜惜之意，未嘗不存，此和意也。案 凡釋卦名之後，復有讚語者，皆以起釋辭之端。此言“健而說，決而和”，起“揚于王庭”以下之意也。

Collecting interpretations cite He Kai's view: A gentleman regards all things under heaven as one body, just as the virtue of yang energy pervades everywhere. He treats small people not as enemies, but as if nurturing all creatures. It is only because he fears that small people may erode yang energy and become a calamity to the world that he is compelled to eliminate them. However, his compassion and affection never cease. This is the meaning of "harmony." Li Guangdi comments: Whenever after explaining the name of a hexagram, an additional commendatory sentence is added, it serves as an introduction to the subsequent explanation of the hexagram statement. Here, saying "strong and joyful, decisive and harmonious," is precisely to introduce the meaning of the following sentences "proclaimed in the royal court."

揚于王庭，柔乘五剛也。孚號有厲，其危乃光也。告自邑不利即戎，所尚乃窮也。利有攸往，剛長乃終也。本義 此釋卦辭。“柔乘五剛”，以卦體言，謂以一小人加於眾君子之上，是其罪也。“剛長乃終”，謂一變即為純《乾》。

The Commentary on the Judgment says: "To proclaim in the royal court" is because a yin line is above five yang lines; "To be sincere in calling out with danger" is because there is a sense of danger and caution, thus the way of the gentleman is made illustrious; "To announce from the city, not favorable for military action" is because the reliance on military force has reached its end; "Favorable to go somewhere" is because the yang strength has reached its culmination. Zhu Xi's "Ben Yi" says: this passage explains the hexagram statement. "Flexible lines riding over five strong lines" refers to the structure of the hexagram (the whole six lines), meaning a petty person is above many gentlemen, which is precisely its crime. "Strong growth then ends" means that when the upper sixth line changes again, it becomes the pure yang hexagram Qian.

程傳 柔雖消矣，然居五剛之上，猶為乘陵之象。陰而乘陽，非理之甚，君子勢既足以去之，當顯揚其罪於王朝大庭，使眾知善惡也。盡誠信以命其眾，而知有危懼，則君子之道，乃無虞而光大也。當先自治，不宜專尚剛武。“即戎”，則所尚乃至窮極矣。《夬》之時所尚，謂剛武也。陽剛雖盛，長猶未終，尚有一陰，更當決去，則君子之道純一而無害之者矣，乃剛長之終也。

Cheng Yi in Yichuan's Commentary on the Changes says: Although the Yin and softness have retreated to only one line, it still resides above the five Yang lines, still representing an image of oppression. To use Yin to dominate Yang is extremely unreasonable. When a gentleman's strength is sufficient to eliminate it, he should publicly expose its crimes before the court, so that all people understand the distinction between good and evil. At the same time, he should fully demonstrate sincerity to command the people, making them remain in a state of vigilance. In this way, the way of the gentleman can be free from unexpected troubles and flourish. One should first start by rectifying oneself, rather than solely relying on fierce military force. Once "going to war" is initiated, the thing being relied upon has reached its extreme. The thing being relied upon in the hexagram Guai refers precisely to fierce military force. Although Yang is already strong, its growth has not yet reached its peak, and there is still one Yin line above. Therefore, it should still be removed. In this way, the way of the gentleman becomes pure and unimpeded, which is the true end of Yang's growth.

集說 孔氏穎達曰：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。所以唯“告自邑不利即戎”者，只為“所尚乃窮”故也。項氏安世曰：“其危乃光”，與“中未光”相應。“不利即戎”，與“暮夜有戎”相應。“剛長乃終”，與“終有凶”相應。

Collective commentary cites Kong Yingda's explanation: the approach of achieving success through strength and firmness cannot be sustained for long. If one persistently employs force and relies on it to "go to war," it becomes an emphasis on military struggle, which leads to conflict without harmony, and this path eventually reaches its end. Therefore, the Commentary on the Judgment only states "advise the city, not to go to war," precisely because "the method has reached its limit." The collective commentary also cites Xiang Anshi's explanation: "its danger leads to brightness" corresponds with the phrase "the center has not yet shown brightness" in the line statement of the fifth line; "not advantageous to go to war" corresponds with "no night with military attack" in the line statement of the second line; "strength being excessive leads to the end" corresponds with "finally there is misfortune" in the line of the top.

胡氏炳文曰：《復》“利有攸往”，“剛長也”。《夬》“利有攸往”，“剛長乃終”也。小人有一人之未去，猶足為君子之憂，人慾有一分之未盡，猶足為天理之累。必至於純陽為《乾》，方為“剛長乃終”也。吳氏曰慎曰：《復》“利有攸往”，譬如平地之一簣，故喜其進而曰“剛長也”。《夬》

Collective commentary cites Hu Bingwen's view: The hexagram "Fu" (Return) speaks of "favorable to go forward" because "the strong is long." The hexagram "Guai" (Decision) also speaks of "favorable to go forward," but the reason is "the strong is long and ends." A petty person, as long as there is one left unremoved, is enough to become a worry for the gentleman; human desire, as long as there is one part not completely eliminated, is enough to become a burden to heavenly principle. Only when all six lines are pure yang and become the hexagram "Qian" (Heaven), can it be called "the strong is long and ends." Collective commentary also cites Wu Yushen's view: The hexagram "Fu" speaks of "favorable to go forward," like the first basket of soil being overturned on flat ground, so we rejoice at its progress, saying "the strong is long." As for the hexagram "Guai," however, the original text is missing some words, and Wu's explanation is incomplete.

姤，遇也，柔遇剛也。本義 釋卦名。程傳 “姤”之義遇也。卦之為《姤》，以柔遇剛也，一陰方生，始與陽相遇也。集說 趙氏汝楳曰：“柔遇剛”者，明非剛遇柔也。

The Commentary on the Judgment says: The hexagram Gou signifies meeting, meaning that a yin line meets a yang line. Zhu Xi's Benyi says: This explains the name of the hexagram. Cheng Yi's Yichuan Commentary on the Changes says: The meaning of "Gou" is meeting. This hexagram is called Gou because it is a yin line meeting a yang line: a single yin line has just emerged and begins to meet with the yang lines. Collected Sayings cite Zhao Ruyi's statement: The Commentary on the Judgment says "yin meets yang" to emphasize that it is not the yang meeting the yin.

林氏希元曰；依《本義》是陽遇陰，依《彖傳》是陰遇陽。《彖傳》乃《本義》以一陰而遇五陽意，蓋《彖傳》是為下文“勿用取女，不可與長”而設也。案 “柔遇剛”者，以柔為主也。如臣之專制，如牝之司晨，得不謂壯乎！故不復釋“女壯”，而直釋“勿用取女”之義。

Collected Commentaries cite Lin Xiyuan's view: According to the "Basic Meaning," it refers to a yang line departing from a yin line; according to the "Commentary on the Judgment," it refers to a yin line encountering a yang line. The "Commentary on the Judgment" precisely expresses the meaning of a single yin line encountering five yang lines, as this statement was made in order to explain the following text "Do not take a wife, she is not suitable for a long relationship." Li Guangdi comments: The phrase "yin encountering yang" takes the yin as the dominant element. For example, a minister taking control of state affairs or a hen taking the place of a rooster in crowing, is this not considered "strong"? Therefore, the "Commentary on the Judgment" does not explain the term "strong woman" again, but directly explains the meaning of "do not take a wife."

勿用取女，不可與長也。本義 釋卦辭。程傳 一陰既生，漸長而盛，陰盛則陽衰矣。“取女”者欲長久而成家也，此慚盛之陰，將消勝於陽，不可與之長久也。凡女子小人夷狄，勢苟漸盛，何可與久也。故戒“勿用取”如是之“女”。

The Commentary on the Judgment says, "Do not take a wife." This is because one cannot maintain a long-term relationship with her. Zhu Xi's "Benyi" explains that this is an interpretation of the hexagram statement. Cheng Yi's "Yichuan Commentary on the Changes" says: once a yin line has emerged, it will gradually grow and become strong. When yin becomes strong, yang will decline. "Taking a wife" refers to the desire to live together long-term and establish a family. However, this is a yin that is gradually becoming strong, which will eventually diminish and overpower yang. Therefore, one should not remain with her long-term. In general, whenever a woman, a petty person, or a夷狄 (barbarian) becomes increasingly strong, how can one maintain a long-term relationship with them? Thus, it warns people not to marry such a woman.

集說 鄭氏康成曰：一陰承五陽，苟相遇耳，非禮之正。女壯如是，故不可娶。王氏肅曰：女不可娶，以其不正，不可與長久也。蘇氏軾曰：姤者所遇而合，無適應之謂也，故其女“不可與長”。李氏舜臣曰：以一陰遇五陽，女下於男，有女不正之象，故曰“勿用取女”。《咸》所以“取女吉”者，以男下女，得昏姻正禮故也。若《蒙》之六三，以陰而先求陽，其行不順，故亦曰“勿用取女”。

The collected interpretations cite Zheng Xuan's view: one yin line is supported by five yang lines, but this is merely a casual meeting, not in accordance with the proper way of propriety. A woman reaching such a state of strength should not be married. The collected interpretations also cite Wang Su's view: this woman should not be married, because her behavior is improper and she cannot be with her for a long time. The collected interpretations also cite Su Shi's view: the term "Gou" refers to meeting and uniting without a corresponding and exclusive partner, hence the statement "do not take a wife." The collected interpretations also cite Li Shunshen's view: one yin line encountering five yang lines represents a woman submitting to a man, which shows improper female behavior, hence the statement "do not take a wife." The "Xian" hexagram says "taking a wife is auspicious" because the man submits to the woman, conforming to the proper rites of marriage; however, the "Meng" hexagram's line six in the third, where a yin line actively seeks a yang line, is improper and hence also says "do not take a wife."

天地相遇，品物咸章也。本義 以卦體言。程傳 陰始生於下，與陽相遇，“天地相遇”也。陰陽不相交遇，則萬物不生，“天地相遇”，則化育庶類。“品物咸章”，萬物章明也。剛遇中正，天下大行也。本義 指九五。程傳 以卦才言也，五與二皆以陽剛居中與正，以中正相遇也。君得剛中之臣，臣遇中正之君，君臣以剛陽遇中正，其道可以大行於天下矣。

The Commentary on the Judgment says: Heaven and Earth meet and interact, and all things become clearly evident. Zhu Xi's "Benyi" says: This is based on the concept of the "gua structure." Cheng Yi's "Yichuan Commentary on the Changes" says: Yin energy begins to arise from below and meets with Yang, which is called "Heaven and Earth meeting." If Yin and Yang do not meet and interact, all things cannot grow and flourish; once Heaven and Earth meet, they give birth to all creatures. "Pinwu xian zhang" means that all things become clearly evident. The Commentary on the Judgment also says: Yang strength meets with the upright and just ruler, thus achieving great success throughout the world. Zhu Xi's "Benyi" says: This refers to the Nine in the Fifth. Cheng Yi's "Yichuan Commentary on the Changes" says: This is based on the concept of "gua talent." The Nine in the Fifth and the Nine in the Second both possess Yang strength in the center and are upright, thus meeting in the upright and just. When the ruler possesses a just and strong minister, and the minister meets with a just and upright ruler, the ruler and minister meet in the upright and just with Yang strength, thus their way can achieve great success throughout the world.

姤之時義大矣哉！本義 幾微之際，聖人所謹。程傳 贊《姤》之時與《姤》之義至大也。天地不相遇，則萬物不生。君臣不相遇，則政治不興。聖賢不相遇，則道德不亨。事物不相遇，則功用不成。《姤》之“時”與

The Commentary on the Judgment says: The significance of the time and situation in the Hexagram 50 (Gou) is truly great. Zhu Xi's "Benyi" states: At the very beginning when things are just emerging, it is precisely the time when sages must be cautious. Cheng Yi's "Yichuan Commentary on the Changes" says: This is praising both the time and the meaning of Gou as being extremely vast. Heaven and earth do not meet, and all things cannot come into being; sovereign and minister do not meet, and politics cannot flourish; sages and virtuous persons do not meet, and morality cannot be realized; things do not meet, and their functions cannot be accomplished. The "time" of Gou -- the original text here is missing some characters.

集說 《朱子語類》問：“《姤》之時義大矣哉！”《本義》云：幾微之際，聖人所謹，與伊川之說不同，何也？曰：上面說“天地相遇”至“天下大行也”，而不好之漸，已生於微矣，故當謹於此。吳氏曰慎曰：《姤》為陰遇陽之卦，陰陽有當遇者，如“天地相遇”，及君臣夫婦之類，是不能相無者，有遇而當制者，如“勿用取女”。及小人妄念之類，是不容並立者。“時義大矣哉”，《程傳》重“遇”字，專以遇之善者言，《本義》重“制”字，專以遇之不善者言。竊意此語總承上文兩端而言可也。

Collective commentary cites Master Zhu's "Sayings": Someone asked, "The significance of the time and meaning of the hexagram Gou is great indeed." The "Original Meaning" explains it as "the subtle and minute moment, which the sage is cautious about." This differs from Cheng Yi's interpretation. Master Zhu answered that the previous text discusses from "heaven and earth meeting" up to "the great movement of the world," but bad signs have already begun to emerge in the subtlest aspects, so it is precisely here that caution is needed. Collective commentary also cites Wu Yashen's saying: The hexagram Gou represents the meeting of yin and yang. Between yin and yang, there are those that should meet, such as "heaven and earth meeting" and relationships like ruler and subject, husband and wife, which are indispensable to each other; and those that meet but should be restrained, such as "do not take a wife" and the evil thoughts of small people, which should not coexist. Regarding the phrase "the significance of the time and meaning is great indeed," the "Cheng Transmission" focuses on the character "meet," emphasizing the good aspect of meeting; the "Original Meaning" focuses on the character "restrain," emphasizing the bad aspect of meeting. In my private opinion, this phrase should be understood in summary of both aspects mentioned above.

案 必如天地之相遇，而後“品物咸章”也。必如此卦以群剛遇中正之君，然後“天下大行也”。苟天地之相遇，而有陰邪乾於其間，君臣之相遇，而有宵類介乎其側。則在天地為伏明，在國家為隱慝，而有“女壯”之象矣。

Li Guangdi remarked: One must have the meeting of heaven and earth, then one can have "all things clearly manifested," with all creatures clearly visible; one must have the meeting of this hexagram, with many yang elements encountering the upright and just ruler, then one can have "the great movement of the world," with the relationship between ruler and minister smoothly practiced throughout the land. If, at the meeting of heaven and earth, there is obstruction from sinister forces, or if, at the meeting of ruler and minister, petty villains intervene, then in the case of heaven and earth, the bright light is obscured and hidden, not clearly visible; in the case of the state, evil forces are concealed and hard to detect, thus giving rise to the situation described in the hexagram statement as "the woman is strong."

萃，聚也。順以說，剛中而應，故聚也。本義 以卦德卦體釋卦名義。程傳 “萃”之義聚也。“順以說”，以卦才言也。上說而下順，為上以說道使民，而順於人心。下說上之政令，而順從於上。既上下順說，又陽剛處中正之位，而下有應助，如此故所聚也。欲天下之萃，才非如是不能也。

The Commentary on the Judgment says: The hexagram "Cui" means gathering. It is characterized by flexibility and kindness, with yang strength in the center and support from below, thus enabling gathering. Zhu Xi's "Benyi" says: This explains the meaning of the hexagram name by means of "guade" (hexagram virtue) and "guati" (hexagram structure). Cheng Yi's "Yichuan Commentary on the Changes" says: The meaning of "Cui" is gathering. "Shun yi yue" (flexible and joyful) is based on the "guacai" (hexagram quality): the upper trigram Dui (Lake) represents joyfulness, and the lower trigram Kun (Earth) represents flexibility and kindness. This means that those in authority use the way of joyfulness to govern the people and conform to the people's will, while those below are pleased with the commands above and obey them. Since both above and below are harmonious and joyful, and there is yang strength in the central and upright position with support from below, gathering is thus possible. To bring the world together, one must possess such qualities; otherwise, it cannot be achieved.

案 “順以說，剛中而應”，亦非正釋卦名，乃就卦德而推原能以聚者，以起釋辭之端也。蓋“順以說”，是以順道感格，起“假廟”“用牲”之意。“剛中而應”，是有德者居位，而上下應之，起“見大人有攸往”之意。

Li Guangdi remarked: The two phrases "shun yi yue" and "gang zhong er ying" are not directly explaining the hexagram name, but rather investigating the reason why the hexagram can gather things, based on its hexagram virtue. They serve as an introduction to the explanation of the hexagram statement that follows. "Shun yi yue" refers to using the way of gentle and compliant to connect and understand things, leading to the meaning of "wang jia you miao" and "yong da sheng." "Gang zhong er ying" refers to a person of virtue occupying the proper position, with harmony above and below, leading to the meaning of "li jian da ren" and "li you yu wang."

王假有廟，致孝享也。利見大人亨，聚以正也。用大牲吉，利有攸往，順天命也。本義 釋卦辭。程傳 王者萃人心之道，至於建立宗廟，所以致其孝享之誠也。祭祀，人心之所自盡也，故萃天下之心者，無如孝享。王者萃天下之道，至於有廟，則其極也。《萃》之時，見大人則能亨，蓋聚以正道也。“見大人”，則其聚以正道，得其正則亨矣。萃不以正，其能亨乎？“用大牲”，承上“有廟”之文，以享祀而言，凡事莫不如是。豐聚之時，交於物者當厚，稱其宜也。物聚而力贍，乃可以有為，故“利有攸往”，皆天理然也。故云“順天命也”。集說 來氏知德曰：盡志以致其孝，盡物以致其享。

The Commentary on the Judgment says: "The king goes to the temple," is to express sincerity in filial piety and offerings; "It is advantageous to see a great person and thus achieve success," is because the gathering is in accordance with the right path; "Using great sacrifices is auspicious, and it is advantageous to go somewhere," is because it follows the mandate of heaven. Zhu Xi's "Original Meaning" says: this is explaining the hexagram statement. Cheng Yi's "Yichuan Commentary on the Changes" says: for a king, gathering the people's hearts, achieving the step of establishing a temple, is to express his sincere filial piety and offerings. Worship is a natural expression of the people's hearts, so gathering the hearts of the world, nothing is more effective than filial piety and offerings; for a king, gathering the world, achieving the establishment of a temple, is the ultimate. When the hexagram "Cui" comes, seeing a great person brings success, because the gathering is in accordance with the right path; being able to "see a great person" means that the gathering comes from the right path, and thus naturally achieves success. If the gathering is not from the right path, can it still be successful? "Using great sacrifices" follows from the previous "having a temple," and refers to the offering rituals. In fact, this is true of everything. When there is a great gathering, the way to treat people and things should be generous, so as to match the situation; when material resources are gathered and strength is sufficient, one can then take action, hence saying "it is advantageous to go somewhere." All of this is naturally in accordance with the heavenly principle, hence saying "it follows the mandate of heaven." The collected interpretations cite Lai Zhide's saying: to exhaust one's heart to fulfill filial piety, and to exhaust material resources to fulfill offerings.

觀其所聚，而天地萬物之情可見矣。本義 極言其理而贊之。程傳 觀萃之理，可以見天地萬物之情也。天地之化育，萬物之生成，凡有者皆聚也。有無動靜終始之理，聚散而已，故觀其所以聚，則“天地萬物之情可見矣”。

The Commentary on the Judgment says: By observing the nature of gathering, the true circumstances of heaven and earth and all things can be seen. Zhu Xi's "Benyi" says: This is praising the principle to its utmost extent. Cheng Yi's Yichuan Commentary on the Changes says: By observing the principle of gathering, the true circumstances of heaven and earth and all things can be seen. The transformation of heaven and earth, the generation of all things, whatever exists comes from gathering. The principles of existence and non-existence, motion and stillness, beginning and end, in the end are nothing but gathering and dispersing. Therefore, by observing why things gather, "the true circumstances of heaven and earth and all things can be seen."

集說 王氏弼曰：“方以類聚，物以群分。”情同而後乃聚，氣合而後乃群。案 “順天命”雖繫於“用大牲”“利有攸往”之下，然連假廟見大人之意，皆在其中矣。蓋萬物本乎天，人本乎祖，“方以類聚，物以群分”，“聖人作而萬物睹”，是乃天地人物之所以聯屬而不散者，實天之命也。《咸》、《恆》皆推言造化人事，而後終之以天地萬物之情可見。此卦則天人之義已備，故言“順天命”而遂極贊之。

The collected interpretations cite Wang Bi's view: The "Great Treatise" says, "Things are gathered by their kind and grouped by their nature," meaning that things come together because of similar nature and form groups because of compatible energy. Li Guangdi comments: Although the phrase "following the mandate of heaven" is attached to the lines "using great sacrifices" and "favorable for going somewhere," it is connected to the meaning of "the king appears in the temple" and "favorable to see a great man," and all of these are included within it. All things originate from heaven, and humans originate from their ancestors; "things are gathered by their kind and grouped by their nature," "the sage arises and all things become visible," this is exactly the reason why heaven, earth, people, and things are connected to each other without scattering, and it is truly the command of heaven. The hexagrams "Xian" and "Heng" first discuss the workings of nature and human affairs, and finally conclude with "the feelings of heaven and earth and all things can be seen"; this hexagram has already fully explained the meanings of both heaven and human affairs, so it says one sentence "following the mandate of heaven," and then praises it greatly.

柔以時升。本義 以卦變釋卦名。集說 孔氏穎達曰：“升”之為義，自下升高，故就六五居尊以釋名升之義。徐氏幾曰：《升》、《晉》二卦，皆以柔為主。剛則有躁進之意。龔氏煥曰：《彖傳》“柔以時升”，似指六五而言，非謂卦變，故下文言“剛中而應”，亦謂二應五也。

The Commentary on the Judgment says: Yin and flexibility follow the trend and rise. Zhu Xi's "Benyi" says: This uses "guabian" to explain the name of the hexagram. The collected interpretations cite Kong Yingda saying: The meaning of "rising" is to go from a low place to a high place, so it explains the meaning of the hexagram name "Rising" by referring to the fact that the line six in the fifth position holds a noble position. The collected interpretations also cite Xu Ji saying: The hexagrams "Rising" and "Progress" both have Yin and flexibility as their main lines; if they were to have Yang and strength as their main lines, they would carry the meaning of impetuous and hasty advancement. The collected interpretations also cite Gong Huan saying: The "flexible and timely rising" in the Commentary on the Judgment seems to refer to the line six in the fifth position, and not to "guabian," so the following statement "strong and central with a responding line" also refers to the line nine in the second position responding to the line six in the fifth.

巽而順，剛中而應，是以大亨。本義 以卦德卦體釋卦辭。程傳 以二體言，柔升，謂坤上行也。巽既體卑而就下，坤乃順時而上，升以時也，謂時當升也。柔既上而成《升》，則下巽而上順，以巽順之道升，可謂時矣。二以剛中之道應於五，五以中順之德應於二，能巽而順，其升以時，是以“元亨”也。《彖》文誤作“大亨”，解在《大有》卦。

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. Zhu Xi's "Benyi" says: This is using "hexagram virtue" and "hexagram structure" to explain the hexagram statement. Cheng Yi's "Yichuan Commentary on the Changes" says: This is based on the upper and lower trigrams.the so-called "flexible ascent" refers to the坤 trigram ascending. The巽 trigram is by nature lowly and submits to the lower position, but the坤 trigram follows the trend and ascends, which is called "ascent in accordance with the time," meaning the trend is indeed for ascent. When the yin and flexibility have ascended to form the hexagram of "Ascent," then the lower trigram is humble and the upper trigram is gentle, ascending with the巽's compliance, which can be said to be in harmony with the time. The line nine in the second, with its strong and central nature, corresponds to the line six in the fifth, and the line six in the fifth, with its central and gentle virtue, corresponds to the line nine in the second. Being humble and gentle, its ascent is in harmony with the time, thus "great success." The text here in the Commentary on the Judgment mistakenly writes "great success" instead of "original success." This explanation is found in the hexagram of "Great Possession."

用見大人勿恤，有慶也。南征吉，志行也。程傳 凡《升》之道，必由大人。升於位則由王公，升於道則由聖賢。用巽順剛中之道以見大人，必遂其升。“勿恤”，不憂其不遂也。遂其升，則己之福慶，而福慶及物也。“南”，人之所向。“南征”，謂前進也。前進則遂其升而得行其志，是以“吉”也。

The Commentary on the Judgment says: "To see a great person without worry" is because of good fortune and celebration; "A southern campaign is auspicious" is because the mind's aspirations can be put into practice. Cheng Yi's Commentary on the Changes states that any path of advancement must rely on a great person: in terms of rank, one relies on a prince or duke; in terms of morality, one relies on a sage or virtuous person. By using the principle of yielding and firm virtue to approach a great person, one will surely achieve advancement. "Without worry" means there is no need to fear that advancement will not be achieved. Once advancement is realized, that is one's own good fortune, and this good fortune can also extend to others and things. "South" refers to the direction one faces, and "southern campaign" means moving forward. Moving forward enables one to achieve advancement and realize one's aspirations, hence it is said to be auspicious.

案 “柔以時升”之義，或主四言，或主五言，或主上體之坤而言。然卦之有六四六五，及坤居上體者多矣，皆得名為《升》乎？則其說似皆未確。蓋“時升”者，固以坤居上體，而四五得位言也。然唯巽為下體。故其升也有根。蓋巽乃陰生之始也，陰自下生以極於上，如木之自根而滋生，以至於枝葉繁盛，此謂《升》之義矣。

Li Guangdi remarked: The meaning of "flexible and rising with the right timing" refers to either the sixth line in the fourth position, the sixth line in the fifth position, or the upper trigram of K'un. However, there are many hexagrams in the Yi Classic with the sixth line in the fourth position, the sixth line in the fifth position, and the upper trigram of K'un. How could all of them be called "Rising"? It seems that these interpretations are not accurate. Although "rising with the right timing" should be understood in terms of the upper trigram of K'un and the fourth and fifth lines being in their proper positions, it is more important that the lower trigram is Xun. Therefore, the rising has its foundation. Because Xun is the place where the yin energy first arises, the yin energy rises from the bottom and continues all the way to the top, just like a tree growing from its roots until its branches and leaves flourish. This is the meaning of "Rising."

此卦與《無妄》反對，《無妄》者，陽為主於內也，而其究為健。《升》者，陰為主於內也，而其究為順。《無妄》之《彖》曰“剛自外來而為主於內”，明剛德自內以達於外也。《升彖》曰“柔以時升”，明陰道自下以達於上也。然則“柔以時升”雲者，尤當以初六之義為重。故《無妄》六爻，獨初九曰“吉”。此卦六爻亦唯初六曰“大吉”。則二卦之所重者可知矣。其下云，“巽而順，剛中而應”，亦與《無妄》“動而健，剛中而應”之辭相似，皆連釋名之義以釋“元亨”也。

Li Guangdi continued to say: This hexagram is in a "opposite" relationship with the hexagram Wuwang. When a hexagram is completely reversed, it becomes another hexagram. Wuwang has the yang trigram as its inner trigram, and when examined thoroughly, its nature is characterized by strength and vigor. Sheng has the yin trigram as its inner trigram, and when examined thoroughly, its nature is characterized by softness and compliance. The commentary on the judgment of Wuwang says, "Yang comes from outside and becomes the master within," indicating that the virtue of strength is self-originated and extends outward. The commentary on the judgment of Sheng says, "Softness rises with the right timing," indicating that the yin path rises from below to above. Thus, the phrase "softness rises with the right timing" especially emphasizes the meaning of the first line, which is six at the beginning. Therefore, among the six lines of Wuwang, only the first line, nine at the beginning, is called "auspicious." Similarly, among the six lines of Sheng, only the first line, six at the beginning, is called "great auspiciousness." From this, we can understand which line each hexagram particularly values. The following statement, "flexible and compliant, strong and central with a responsive line," is similar in wording to the statement in Wuwang, "movement and strength, strong and central with a responsive line." Both are explanations that follow the meaning of the hexagram name and then proceed to explain the words "original and prosperous" in the hexagram statement.

本義 以卦體釋卦名。程傳 卦所以為困，以剛為柔所掩蔽也。陷於下而掩於上，所以困也，陷亦掩也。剛陽君子而為陰柔小人所掩蔽，君子之道困窒之時也。

The text of the Commentary on the Judgment is missing the sentence "Confusion, because the strong is covered by the weak" from the original. Only the following explanation remains. Zhu Xi's "Benyi" says: This is using the "structure of the hexagram" to explain the name of the hexagram. Cheng Yi's Commentary on the Changes says: This hexagram is called Confusion because the strong yang is covered by the weak yin. The yang is trapped below and pressed by the yin above, hence it is called Confusion; being trapped is actually being covered. When the strong yang君子 is covered by the weak yin小人, it is precisely the time when the way of the君子 is blocked and obstructed.

險以說，困而不失其所，“亨”，其唯君子乎。“貞大人吉”，以剛中也。“有言不信”，尚口乃窮也。本義 以卦德卦體釋卦辭。程傳 以卦才言處《困》之道也，下險而上說，為處險而能說。雖在困窮艱險之中，樂天安義，自得其說樂也。時雖困也，處不失義，則其道自亨，困而不失其所亨也。能如是者，”其唯君子乎”！若時當困而反亨，身雖亨，乃其道之困也。君子，大人通稱。困而能貞，大人所以吉也。蓋其以剛中之道也，五與二是也。非剛中，剛遇困而失其正矣。當困而言，人所不信，欲以口免困，乃所以致窮也。以說處困，故有“尚口”之戒。

The Commentary on the Judgment says: Facing difficulties yet maintaining harmony and joy, enduring hardship without losing the way to success, this is probably something only a gentleman can achieve. "The upright great man is auspicious" because the yang line is in the center; "words are not believed" because relying solely on words leads to a dead end. Zhu Xi's "Benyi" says: This is using the "hexagram virtue" and "hexagram structure" to explain the hexagram statement. Cheng Yi's "Yichuan Commentary on the Changes" says: This is discussing the principles of the hexagram when facing the hexagram of "Trouble." The lower trigram is Kan, representing danger, and the upper trigram is Dui, representing joy, meaning being in a dangerous situation yet maintaining joy. Even in hardship and peril, one can remain content and accept one's fate, and find joy in righteousness. Although the situation is difficult, if one remains upright, his path will naturally be smooth, which is "being in trouble without losing the way to success." Only a gentleman can achieve this. If the situation is indeed difficult and he becomes successful, then although he is successful, his path is actually in trouble. The terms "gentleman" and "great man" are used interchangeably. Being in trouble yet maintaining uprightness is the reason the great man is auspicious, because he relies on the principle of strong and central yang lines, referring to the lines nine five and nine two. If not strong and central, then the yang line encountering trouble would lose its uprightness. Being in trouble and speaking out, people will not believe him. Trying to escape trouble by words is exactly the way to reach a dead end. Since this hexagram emphasizes joy in trouble, it specifically warns against excessive talking.

集說 鄭氏汝諧曰：九二陷於中，九四九五為上六所掩，是以為《困》。以上下卦言之，則合坎兌而成也。坎，難也。兌，說也。困而安於難，則不失其所亨。困而取說於人，“尚口乃窮也”。

Collective commentary cites Zheng Ruoxie's explanation: Nine in the Second is a single yang that is trapped in the middle of the two yin in the lower trigram. Nine in the Fourth and Nine in the Fifth, the two yangs, are also concealed by Six at the Top. Thus, yang is restrained by yin both above and below, resulting in the hexagram of "Obstruction." Considering the upper and lower trigrams, it is composed of Kan and Dui: Kan represents danger and difficulty, while Dui represents joy and harmony. Being in a state of obstruction yet remaining content with danger and difficulty will not lead to losing the way of being harmonious and prosperous. However, being in a state of obstruction and merely seeking others' approval and joy is exactly what the Commentary on the Judgment refers to as "excessive talking leads to exhaustion."

案 此卦所以為剛掩者，《本義》備矣。蓋諸卦之二五剛中，皆為陰掩者。唯《困》與《節》。然以二體言之，則《節》坎陽居上，兌陰居下，此《困》所以獨為剛掩也。此義與卦象亦相貫，水在澤上，非澤之所能掩也。水在澤中，則為所掩矣。“險以說”者，非處險而說也，險有致說之理，以字與而字，義不同也。唯險有致說之理，故困有所為亨者。然以小人處之，則困而困耳，不知其所為亨，故不能因困而得亨。因困而得其所亨者，非君子其孰能之。下剛中之大人，即不失所亨之君子也，指二五言。“尚口乃窮”者，處困之極，務說於人，指上六言。

Li Guangdi commented: This hexagram is considered to be one where yang is concealed, and the original meaning has already explained it thoroughly. Among all the hexagrams, only the hexagrams of "Kun" and "Jie" have the second and fifth lines with yang in the center but concealed by yin. However, when looking at the upper and lower trigrams, "Jie" has yang from Kan above and yin from Dui below, so it is only "Kun" that becomes the hexagram where yang is concealed. This meaning is consistent with the hexagram's image: water above a marsh cannot be concealed by the marsh, but water in the middle of the marsh is concealed by it. The phrase "dangerous but joyful" does not mean being joyful while in danger, but rather that danger itself contains the principle of joy. The word "yi" (以) and "er" (而) have different meanings. Because danger contains the principle of joy, there is a possibility of success even in困境. However, if a petty person is in this situation, it is merely a state of困境, and he does not know there is any possibility of success, so he cannot achieve success through困境. Only a gentleman can achieve success through困境. The following text "the great man who is strong and central" refers to the gentleman who does not lose his success, meaning the lines nine two and nine five. "Seeking pleasure through words will lead to failure" refers to being at the extreme of困境 and constantly seeking others' approval, which is the line six at the top.

巽乎水而上水，井，井養而不窮也。本義 以卦象釋卦名義。集說 鄭氏康成曰：坎，水也。巽木，桔槔也。桔槔引瓶下入泉口，汲水而出，《井》之象也。荀氏爽曰：木入水出，《井》之象也。案 釋名之下，又著“井養而不窮也”一句，亦以起釋辭之意。

The Commentary on the Judgment says: Going down to the bottom of the water and drawing it up, this is the well; the well nurtures all things without end. Zhu Xi's "Basic Meaning" says: This uses the "image of the hexagram" to explain the meaning of the hexagram name. Collected Sayings cites Zheng Xuan saying: Kan represents water, Xun represents wood, referring to the lever used for drawing water; the lever pulls the bucket down to the water source and lifts the water up, which is the image of the hexagram "Well." Collected Sayings also cites Xun Shuang saying: Wood goes down and water comes up, which is the image of the hexagram "Well." Li Guangdi says: After explaining the hexagram name, adding the phrase "the well nurtures without end" is also used to introduce the explanation of the hexagram statement later.

改邑不改井，乃以剛中也。汔至亦未繘井，未有功也。羸其瓶，是以凶也。本義 以卦體釋卦辭。“無喪無得，往來井井”兩句，意與“不改井”同，故不復出。“剛中”，以二五而言。“未有功”而敗其瓶，所以“凶”也。程傳 巽入於水下而上其水者，《井》也。井之養於物，不有窮已，取之而不竭，

The Commentary on the Judgment says: "Changing the city but not the well," because nine two and nine five are strong and central; "Almost reaching but not yet drawing water from the well," because the success has not yet been achieved; "Breaking the vessel," hence the calamity. Zhu Xi's "Original Meaning" says: this is using the "hexagram structure" to explain the hexagram statement. The hexagram statement "no loss, no gain, coming and going with the well" has the same meaning as "not changing the well," so the Commentary on the Judgment does not repeat it. "Strong and central" refers to nine two and nine five. Since the achievement has not yet been completed and the water vessel has been broken, hence "calamity." Cheng Yi's "Yichuan Commentary on the Changes" says: when wind enters the water below and draws water up, this is the "Well." The well nourishes all things without end, and its use never runs out—there is a missing text in the original manuscript.

集說 蘇氏軾曰：井井未嘗有得喪，繘井之為功，羸瓶之為凶，在汲者爾。晁氏說之曰：或謂《彖》主三陽言。五“寒泉食”，是陽剛居中，邑可改而並不可改也。三“井渫不食”，是“未有功”也。二“甕敝漏”，是“羸其瓶”而“凶”者也。郭氏雍曰：不言“無喪無得”“往來井井”者，蓋皆繫乎剛中之德，聖人舉一以明之耳。案 井唯有常。故其體則“無喪無得”，其用則“往來井井”。王道唯有常，故其體則久而無弊，其用則廣而及物。故言“改邑不改井”，足以包下二者。

The collected interpretations cite Su Shi's saying: the well itself has never been associated with gain or loss; drawing water up with a rope is considered successful, but breaking the jar is considered dangerous, and all of this depends on the person drawing the water. The collected interpretations also cite Chao Yuezhiz's saying: some people believe the Commentary on the Judgment is based on the three yang lines—nine five, "cold spring to drink," refers to yang strength in the center, where the capital can be changed but the well cannot; nine three, "the well is cleaned but not used," refers to "no achievement yet"; nine two, "the jar is broken and leaks," refers to "the jar is worn out" leading to danger. The collected interpretations also cite Guo Yong's saying: the Commentary on the Judgment does not mention "no loss, no gain" or "the well is drawn continuously," because these are related to the virtue of yang strength in the center; the sage only needs to cite one sentence to explain the rest. Li Guangdi comments: the value of the well lies in its constancy, so from its essence it is "no loss, no gain," and from its function it is "the well is drawn continuously." The value of the Way of the King also lies in its constancy, so from its essence it is enduring without drawbacks, and from its function it is widely beneficial. Therefore, saying one sentence, "changing the city but not the well," is sufficient to include the two layers below.

革，水火相息，二女同居，其志不相得，曰革。本義 以卦象釋卦名義，大略與《睽》相似。然以相違而為《睽》，相息而為《革》也。“息”，滅息也，又為生息之義，滅息而後生息也。程傳 澤火相滅息，又二女志不相得，故為《革》。“息”為止息，又為生息，物止而後有生，故為生義。《革》之“相息”，謂止息也。

The Commentary on the Judgment says: The卦 of Revolution, represents water and fire extinguishing each other, with two women living together but with conflicting intentions, hence it is called Revolution. Zhu Xi's "Basic Meaning" says: This uses the "image" to explain the meaning of the卦 name, generally similar to the卦 of Estrangement; however, mutual opposition leads to Estrangement, while mutual extinguishing leads to Revolution. "息" means extinguishing, but also implies generation and renewal—first extinguishing, then new generation arises. Cheng Yi's Yichuan Commentary on the Changes says: The marsh and fire mutually extinguish each other, combined with two women having conflicting intentions, thus forming the卦 of Revolution. "息" means stopping, but also implies growth; things cease and then new growth emerges, hence containing the meaning of growth. The "mutual extinguishing" mentioned in the卦 of Revolution refers to cessation.

集說 朱氏震曰：兌澤離火，而《彖》曰“水火”，何也？曰：坎兌一也。澤者水所鍾，無水則無澤矣，坎上為雲，下為雨。上為雲者，澤之氣也。下為雨，則澤萬物也。故《屯》、《需》之坎為雲，《小畜》之兌亦為雲。坎為川，《大畜》之兌亦為川。坎為水，《革》兌亦為水。坎陽兌陰，陰陽二端，其理則一，知此始可言象矣。

Collecting sayings cite Zhu Zhen's explanation:兑 represents a marsh, and离 represents fire, yet the Commentary on the Judgment refers to "water and fire." Why is this so? The answer is: Kan and Dui are fundamentally of the same category. A marsh is a place where water gathers; without water, there is no marsh. Kan above represents clouds, and Kan below represents rain; when Kan is above, it is the rising vapor from the marsh, and when Kan is below, it is the rain that moistens all things. Therefore, in the hexagrams屯 and 需, Kan takes the image of clouds; in 小畜, Dui also takes the image of clouds. Kan can also take the image of a river, and in 大畜, Dui also takes the image of a river. Kan is water, and in 革, Dui is also water. Kan belongs to yang, and Dui belongs to yin. Although yin and yang are divided into two extremes, their principles are consistent. Only by understanding this can one discuss the images of the hexagrams.

《朱子語類》云：《革》之《象》不曰澤在火上，而曰“澤中有火”，蓋水在火上，則水滅了火，不見得火炎則水涸之義。澤中有火，則二物並在，有相息之象。李氏舜臣曰：不同行，不過有相離之意，故止於《睽》。不相得，則不免有相剋之事，故至於《革》。胡氏炳文曰：《既濟》水在火上，不曰相息者何也？坎之水，動水也，火不能息之。澤之水，止水也，止水在上而火炎上，故息。

The collected interpretations cite Master Zhu's "Classical Sayings": The "Great Image" of the "Revolution" hexagram does not say "the marsh is above the fire," but rather "the fire is in the marsh," because water is above the fire, and the water would extinguish the fire, thus failing to show the meaning that the fire burns up the water until it dries. When fire is in the marsh, both elements coexist, thus producing the image of mutual extinguishing. The collected interpretations also cite Li Shunshen's view: The "Strife" hexagram speaks of two women "not walking together," which only implies mutual separation, so it stops at "Strife." This hexagram speaks of "not getting along," which inevitably leads to mutual attack, thus developing into "Revolution." The collected interpretations also cite Hu Bingwen's view: "The Completed" hexagram is also water above fire, but it does not say "mutual extinguishing," because the water of Kan is flowing water, which fire cannot dry up; the water of泽 is still water, and the still water is above while the flame rises upward, thus extinguishing each other.

巳日乃孚，革而信之，文明以說，大亨以正，革而當，其悔乃亡。本義 以卦德釋卦辭。程傳 事之變革，人心豈能便信，必終日而後孚。在上者於改為之際，當詳告申令。至於“巳日”，使人信之，人心不信，雖強之行，不能成也。先王政令，人心始以為疑者有矣。然其久也必信，終不孚而成善治者，未之有也。

The Commentary on the Judgment says: It is only on the day of Si that people come to believe in it, meaning that after a change, people only then accept it; the brightness of culture and the joy of harmony lead to great success while maintaining the principle of uprightness; when the change is appropriate, regret will vanish. Zhu Xi's "Benyi" says: This uses the "hexagram virtue" to explain the hexagram statement. Cheng Yi's "Yichuan Commentary on the Changes" says: When there is a change in affairs, people's hearts cannot immediately believe in it; they must wait for some time before they come to believe. Those in authority when making changes should explain it thoroughly and issue repeated orders until the day of Si, so that people will believe. If people's hearts do not believe, even if forced, it cannot be accomplished. The policies of the former kings sometimes initially caused doubts, but over time people inevitably came to believe. There has never been a case where people never trusted it yet still achieved good governance.

“文明以說”，以卦才言《革》之道也。離為文明，兌為說，文明則理無不盡，事無不察。說則人心和順，革而能照察事理。和順人心，可致大亨而得貞正。如是變革得其至當，故“悔”“亡”也。天下之事，《革》之不得其道，則反致弊害，故《革》有悔之道。唯《革》之至當，則新舊之“悔”皆“亡”也。

Cheng Yi continued saying: "Civilization brings joy," which explains the meaning of the hexagram "Gai" (Change). Li represents cultural brilliance and clarity, while Dui represents harmony and joy. Civilization ensures that matters are fully understood and affairs are clearly discerned, while harmony ensures that people's hearts are in accord. When change is accompanied by clear understanding and harmonious hearts, it can achieve great success and maintain proper rectitude. In this way, change is extremely appropriate, so "regret" is eliminated. The affairs of the world, if change is not carried out in the right way, may instead lead to harm, so change inherently carries the possibility of regret. Only when change is carried out with perfect appropriateness can both old and new regrets be completely eliminated.

案 “文明以說，大亨以正”，兩“以”字，上句重在文明，蓋至明則事理周盡，故以此而順人心，有所更改，則無不宜也。下句重在正，蓋其大亨也，以正行之，則無不順也。凡《彖傳》用“以”字者，文體正倒，皆可互用。如“順以動”，及“動而以順行”，其義一也。

Li Guangdi remarked: In the two sentences "civilization with brightness, great prosperity through correctness," the word "with" in the first sentence emphasizes "civilization"—because it is extremely clear and discerning, the principles and affairs are fully and thoroughly understood, and using this to harmonize with people's hearts, any changes will be appropriate. In the second sentence, the emphasis is on "correctness"—thus achieving great prosperity, by promoting through the correct path, there is nothing that will not be smooth. Whenever the "with" is used in the Commentary on the Judgment, the sentence structure can be reversed, for example, "smoothness with movement" and "movement and then proceeding with smoothness," which mean the same thing.

天地革而四時成，湯武革命，順乎天而應乎人，革之時大矣哉。本義 極言而贊其大。程傳 推《革》之道，極乎天地變易，時運終始也。天地陰陽推迂變易而成四時，萬物於是生長成終，各得其宜，《革》而後四時成也。時運既終，必有革而新之者。王者之興，受命於天，故易世謂之“革命”。湯武之王，上順天命，下應人心，“順乎天而應乎人”也。天道變改，世故遷易，《革》之至大也。故贊之曰“革之時大矣哉！”

The Commentary on the Judgment says: Heaven and Earth undergo transformation, leading to the formation of the four seasons. King Tang of Shang and King Wu of Zhou transformed the mandate of heaven. They acted in accordance with the will of heaven above and responded to the hearts of people below. The time of transformation is indeed great. Zhu Xi's "Benyi" says: This is an open and strong praise of its grandeur. Cheng Yi's "Yichuan Commentary on the Changes" says: When the principles of the hexagram "Geh" are taken to their extreme, they speak of the transformation of heaven and earth and the beginning and end of the times. Heaven and earth, through the movement and change of yin and yang, form the four seasons. Thus, all things grow and mature, each in its proper place. It is precisely through transformation that the four seasons come into being. When the times have ended, there must be someone who brings about change and renewal. The rise of a king comes from receiving a great mandate from heaven, so changing dynasties is called "revolution." King Tang of Shang and King Wu of Zhou became kings by following the mandate of heaven above and responding to the hearts of people below, which is called "following heaven and responding to people." The transformation of heaven's way and the change of worldly affairs show that the hexagram "Geh" is extremely grand, hence the exclamation "the time of transformation is indeed great."

集說 《朱子語類》云：《革》是更革之謂，到這裡須盡翻轉更變一番，所謂上下與天地同流，豈曰小補之哉。小補之者，謂扶衰救弊，逐些補緝，如錮露家事相似。若是更革，則須徹底從新鑄造一番，非止補其罅漏而已。

Collected Commentaries cite Master Zhu's Sayings: The hexagram "Gé" means transformation and change. At this stage, a complete reversal and thorough change is necessary, as said in the "Mencius" "To be in harmony with heaven and earth above and below, is it merely a small remedy?" The so-called minor repairs are to support decline and remedy evils, patching things up bit by bit, like a pot mender handling household affairs. But if it is a transformation, then one must completely recast it anew, not merely patch its cracks and flaws.

鼎，象也。以木巽火，亨飪也。聖人亨以享上帝，而大亨以養聖賢。本義 以卦體二象釋卦名義，因極其大而言之。享帝貴誠，用犢而已。養賢則饔飧牢禮，當極其盛，故曰“大亨”。

The Commentary on the Judgment says: The Hexagram of the Cauldron takes its image from the cauldron. Putting firewood into the fire is to cook. The sage cooks to offer sacrifices to the Supreme Deity, and also cooks extensively to honor the virtuous. Zhu Xi's "Ben Yi" says: This uses the structure of the hexagram and the images of the upper and lower trigrams to explain the meaning of the hexagram name, and then extends its function to its greatest extent. Sacrificing to the Supreme Deity values sincerity and respect, and a single calf is enough; honoring the virtuous requires elaborate food and ceremonial offerings, and should be as abundant as possible. Therefore, it is said "greatly prosperous."

程傳 卦之為《鼎》，取鼎之象也。鼎之為器，法卦之象也。有象而後有器，卦復用器而為義也。“鼎”，大器也，重寶也。故其制作形模，法象尤嚴。鼎之名正也，古人訓方，方實正也。以形言，則耳對植於上，足分峙於下。周圓內外，高卑厚薄，莫不有法而至正。至正然後成安重之象，故鼎者法象之器，卦之為《鼎》，以其象也。“以木巽火”，以二體言鼎之用也。“以木巽火”，以木從火，所以“亨飪”也。鼎之為器，生人所賴至切者也。極其用之大，則“聖人亨以享上帝”，“大亨以養聖賢”。“聖人”，古之聖王，“大”言其廣。

Cheng Yi in Yichuan's Commentary on the Changes says: This hexagram is called the "Ding" because it takes the image of the Ding. The Ding itself was made in imitation of the hexagram's image. First there was the hexagram, then the object was created, and the hexagram then used the object to express its meaning. The Ding is a great vessel, a precious treasure of the state, so its form was made especially rigorous according to the hexagram's image. The meaning of the word "Ding" is "correctness"—ancients interpreted "Ding" as "fang," which means "correctness." In terms of form, the two handles are symmetrically upright on top, the three legs are spread apart below, and the entire body's roundness, height, thickness, and thinness all conform to rules and are extremely correct. Only when it is extremely correct does it appear stable and solemn. Therefore, the Ding is an object made according to the hexagram's image, and this hexagram is called the "Ding" because of this image. "Using wood to assist fire" refers to the function of the upper and lower trigrams in relation to the Ding: putting wood into the fire is used for cooking food. The Ding is the most essential object for living people; when its function is taken to the utmost, it is "the sage uses it to offer to the Supreme Deity" and "greatly uses it to nourish sages and virtuous men." "Sage" refers to ancient sage kings, and "great" refers to its wide scope.

集說 蔡氏淵曰：祭之大者，無出於上帝。賓客之重者，無過於聖賢。案 釋名之後，繼以“享帝”“養賢”兩句，指明卦義之所主也，與《井》“養而不窮也”對觀之，便明。蓋彼主養民，此主享帝養賢。而享帝之實，尤在於養賢也。

Collective commentary cites Cai Yuan's saying: Among all sacrifices, none surpasses the worship of the Supreme Deity; among all guests, none is more esteemed than the sages and virtuous ones. Li Guangdi comments: After explaining the name of the hexagram, the phrases "worship the Deity" and "nurture the virtuous" are written to indicate the main meaning of this hexagram. Comparing it with the hexagram of the Well, which says "nurturing without exhausting," it becomes clear: the Well hexagram focuses on nurturing the people, while this hexagram focuses on worshiping the Deity and nurturing the virtuous; and the actual practice of worshiping the Deity particularly lies in nurturing the virtuous.

巽而耳目聰明，柔進而上行，得中而應乎剛，是以元亨。本義 以卦象卦變卦體釋卦辭。程傳 上既言鼎之用矣，復以卦才言。人能如卦之才，可以致“元亨”也。下體巽，為巽順於理，離明而中虛於上，為“耳目聰明”之象。凡離在上者，皆云“柔進而上行”。柔在下之物，乃居尊位，“進而上行”也。以明居尊而得中道，“應乎剛”，能用剛陽之

The Commentary on the Judgment says: Humble and wise, the yin and flexible moves forward and ascends, resides in the center and corresponds with the yang strength, thus achieving great success. Zhu Xi's "Benyi" says: This is explaining the hexagram statement by means of the "hexagram image," "hexagram transformation," and "hexagram structure." Cheng Yi's "Yichuan Commentary on the Changes" says: The previous passage has already explained the function of the ding (tripod), here it is discussed from the perspective of "hexagram talent": if a person possesses the quality of this hexagram, he can attract "original success and great passage." The lower trigram is Xun, representing humility and compliance with reason; Li is bright and the center is empty, residing above, which is the image of "clear hearing and sight." All instances where Li is in the upper trigram are said to be "flexible yin moving upward." Yin and flexible things are by nature located below, but now they are in a position of honor, which is "moving upward." To reside in a position of honor with wisdom and to be in the center, and also "correspond with the yang," one is able to employ the yang strength—there is a missing text in the original manuscript.

集說 單氏渢曰：巽以養下，則達聰而明目者也。“柔進而上行”，則不為驕亢者也。“得中而應剛”，則能養聖賢者也。劉氏曰：“得中而應乎剛”者，以柔居中，下應九二之剛，乃能用賢也。柔得尊位，卑巽以下賢，是以致“元亨”。張氏清子曰：上體離也，離為目，而兼耳言之者，蓋以六五為鼎耳而取也。

Collective commentary cites Dan Tong's explanation: by following the way of humility and modesty in serving those below, one can hear clearly and see far away, which is what the Book of Documents refers to as "brightening the four eyes and extending the four ears." "Flexible and advancing upward" means being in a high position without arrogance or self-importance. "Achieving the center and responding to the strong" means being able to honor the sages and virtuous ones. Collective commentary also cites Liu's explanation: "achieving the center and responding to the strong" refers to the sixth line, which is yin and flexible, occupying the central position of the upper trigram, and responding downward to the yang strength of the second line. Only then can one be able to employ the virtuous. When a yin and flexible person attains a position of honor, and yet humbly submits to the virtuous, this leads to "greatly prosperous." Collective commentary also cites Zhang Qingzi's explanation: the upper trigram is li, which in the Discourse on the Hexagrams is associated with the eye, but here the ear is also mentioned because the sixth line is taken as the ear of a tripod.

震，亨。本義 震有亨道，不待言也。震來虩虩，恐致福也。笑言啞啞，後有則也。本義 “恐致福”，恐懼以致福也，“則”，法也。程傳 《震》自有亨之義，非由卦才。“震來”而能恐懼，自修自慎，則可反致福吉也。“笑言啞啞”，言自若也。由能恐懼，而後自處有法則也。“有則”，則安而不懼矣，處《震》之道也。

The Commentary on the Judgment says: "Zhen, meaning thunder, is smooth and unimpeded." Zhu Xi's "Benyi" states: "The nature of Zhen inherently contains the way of smoothness and unimpededness, so there is no need for further explanation." The Commentary on the Judgment also says: "When thunder comes, there is fear," because fear can bring about good fortune; "laughter is cheerful," because after the event, one has established a standard of conduct. Zhu Xi's "Benyi" explains: "Fear leads to good fortune," meaning that fear can result in good fortune; "zhe" refers to a standard or regulation. Cheng Yi's "Yichuan Commentary on the Changes" says: The meaning of Zhen inherently includes the nature of smoothness and unimpededness, not derived from the hexagram's elements. When thunder strikes, one feels fear, which leads to self-cultivation and carefulness, and thus brings about good fortune. "Laughter is cheerful" means to laugh and speak freely. Because one first experiences fear, after the event, one establishes a standard of conduct; with a standard, one becomes secure and no longer fears, which is the meaning of being in the hexagram Zhen.

集說 董氏曰：“致福”雲者，見君子常以危為安也。“有則”雲者，見君子不以忽忘敬也。李氏過曰：“有則”，謂君子所履，出處語默，皆有常則，不以恐懼而變也。

The collected interpretations cite Dong's view: saying "bring blessings" shows that the gentleman always regards danger and caution as the foundation for maintaining security; saying "there is a standard" shows that the gentleman does not forget reverence and carefulness because of a momentary lapse. The collected interpretations also cite Li Guo's view: what is meant by "there is a standard" is that the gentleman's every action, whether in official service or retirement, in speech or silence, follows a constant standard, not changing even in times of fear.

震驚百里，驚遠而懼邇也。出可以守宗廟社稷，以為祭主也。本義 程子以為“邇也”下，脫“不喪匕鬯”四字，今從之。“出”，謂繼世而主祭也。或云，出即鬯字之誤。程傳 雷之震及於百里，遠者驚，近者懼，言其威遠大也。《彖》文脫“不喪匕鬯”一句，卦辭云“不喪匕鬯”，本謂誠敬之至，威懼不能使之自失。《彖》以長子宜如是，因承上文用長子之義通解之，謂其誠敬能“不喪匕鬯”，則君出而可以守宗廟社稷為祭主也。長子如是，而後可以守世祀承國家也。

The Commentary on the Judgment says: Thunder shakes and moves within a hundred li, causing people far away to be startled and those nearby to feel fear. The eldest son goes out and can guard the ancestral temple and state granary, serving as the master of the sacrifice. Zhu Xi's "Benyi" says: Chengzi believed that the words "er" (near) in the text were missing the four characters "bu sang bi chang" (not losing the sacrificial wine). We follow this interpretation. "Chu" refers to succeeding the king's position and taking charge of the sacrifice; some people also suggest that "chu" is a mistake for "chang." Chengyi's "Yichuan Commentary on the Changes" says: The thunder's movement reaches a hundred li, startling those far away and frightening those nearby, indicating its great power. The text of the Commentary on the Judgment is missing the phrase "bu sang bi chang." The hexagram statement says "bu sang bi chang," which originally refers to reaching the extreme of sincerity and reverence, so that even the shock of great power cannot make one lose composure. The Commentary on the Judgment considers the eldest son to be exactly like this, thus continuing the previous meaning of appointing the eldest son, explaining that if the eldest son can achieve "bu sang bi chang," then when the king goes out, he can guard the ancestral temple and state granary and serve as the master of the sacrifice. Only when the eldest son reaches this level can he preserve the ancestral sacrifices and shoulder the state's responsibilities.

集說 《朱子語類》云：《震》便自是“亨”，“震來虩虩”，是恐懼顧慮，而後便“笑言啞啞”。“震驚百里”。，便也“不喪匕鬯”。文王語已是解“震亨”了，孔子又自說長子事。邱氏富國曰：“驚”者，卒然遇之而動乎外。“懼”者，惕然畏之而變於中。

Collected Commentaries cite Master Zhu's Sayings: The hexagram Zhen itself naturally signifies "smoothness." "Zhen comes with fear and alarm" describes the fear and unease when thunder comes, looking around anxiously. Because of this initial caution, one can later "laugh and talk joyfully." When thunder shakes a hundred miles, one can still "not lose the dagger and wine." King Wen's hexagram statement has already explained "Zhen smoothness" clearly, and Confucius in the Commentary on the Judgment added the aspect of the eldest son leading the sacrifice. Collected Commentaries also cite Qiu Fuguo's saying: "Jing" refers to sudden encounter causing outward movement, while "ju" refers to vigilance and fear causing inner change. One is external, the other internal, differing in depth.

張氏清子曰；“出”者，即《說卦》“帝出乎震”之謂。“主”者，即《序卦》“主器莫若長子”之謂。若舜之烈風雷雨弗迷，可以出而嗣位矣。蔡氏清曰：懼深於驚，遠近之別也。楊氏啟新曰：乾者自強而已矣，而曰“惕”。震者動而已矣，而曰“懼”。惕之為強也，見惕之非惴懾也。懼之為動也，見懼之非驚恐也。

The collected interpretations cite Zhang Qingzi's statement: the term "out" refers to the "out" in the "Commentary on the Diagrams" which says "the Emperor comes forth from Zhen"; the term "master" refers to the "master" in the "Preface to the Sequence of Hexagrams" which says "none can be the master of the vessel more than the eldest son." For example, Yu Shun did not lose his way amidst fierce winds, thunder and rain, and thus was able to come forth and inherit the throne. The collected interpretations also cite Cai Qing's statement: fear is deeper than alarm, which is precisely the distinction between being far and being near. The collected interpretations also cite Yang Qixin's statement: Qian is merely self-strengthening, but the Line Statement says "evening vigilance"; Zhen is merely vigorous movement, but the Commentary on the Judgment says "fear." "Vigilance" is indeed the expression of strength, showing that vigilance is not trembling with fear; "fear" is indeed the expression of movement, showing that fear is not panic or terror.

艮，止也。時止則止，時行則行。動靜不失其時，其道光明。程傳 艮為止，止之道唯其時，行止動靜不以時，則妄也。不失其時，則順理而合義。在物為理，處物為義，動靜合理義，不失其時也，乃“其道”之“光明”也。君子所貴乎時，仲尼行止久速是也。艮體篤實，有光明之義。

The Commentary on the Judgment says: The hexagram "Gèn" signifies stopping. When it is appropriate to stop, one should stop; when it is appropriate to act, one should act. Neither movement nor stillness should miss their proper time, and this way is bright. Cheng Yi's Commentary on the Changes says: "Gèn" means stopping. The principle of stopping lies entirely in the concept of "time." If action or stopping, movement or stillness does not conform to the right time, it is mere folly. If one does not miss the proper time, then one follows reason and conforms to righteousness. In terms of things, this is called reason; in terms of dealing with affairs, it is called righteousness. When movement and stillness conform to reason and righteousness, one does not miss the proper time, and this is what is meant by "its way is bright." The gentleman values time above all. Confucius is an example, for he acted when it was appropriate to act, stopped when it was appropriate to stop, lingered when it was appropriate to linger, and acted quickly when it was appropriate to act quickly. The nature of "Gèn" is solid and sincere, and inherently contains the meaning of brightness.

集說 程子曰：“時止則止，時行則行”，時行對時止而言，亦“止其所也”。“動靜不失其時”，皆“止其所也”。張子曰：艮一陽為主於兩陰之上，各得其位，而其勢止也。《易》言“光明”者，多艮之象，著則明之義也。

The collected interpretations cite Master Cheng's saying: "When the time comes to stop, stop; when the time comes to move, move." "When the time comes to move" is said in contrast to "when the time comes to stop," but in reality it is still "staying in its proper place." As for "movement and stillness without losing their proper time," this is entirely about "staying in its proper place." The collected interpretations also cite Zhang Zai's statement: "Gèn" is a yang line that is in a dominant position over two yin lines, with each line occupying its proper place, so its momentum naturally comes to a stop. In the Book of Changes, wherever "brightness" is discussed, it mostly refers to the image of Gèn, taking the meaning that solidity and clarity can produce brightness.

《朱子語類》云：“時止則止，時行則行”，行固非止，然行而不失其理，乃所以為止也。問艮之象何以為“光明”。曰：定則明。凡人胸次煩擾，則愈見昏昧。中有定止，則自然光明，莊子所謂泰宇定而天光發是也。案 釋名之下，先著此四句，亦所以為釋辭之端。“時止則止”，則，所謂“艮其背不獲其身”也。“時行則行”，則所謂“行其庭不見其人”也。

Collected Commentaries cite Master Zhu's "Sayings": "When the time comes to stop, stop; when the time comes to move, move." Movement is certainly not stopping, yet moving without losing the principle is precisely what enables stopping. Someone asked: Why is the image of the mountain (Gèn) associated with "brightness"? The answer is: When something is fixed, it naturally becomes bright. When a person's mind is troubled and restless, he becomes more confused; but when there is a fixed point within, brightness naturally arises. This is what the "Zhuangzi" means when it says, "When the universe is tranquil, the light of heaven shines forth." Li Guangdi notes: After explaining the name of the hexagram, these four lines are written first, serving as an introduction to the subsequent explanation of the hexagram statement. "When the time comes to stop, stop" corresponds to the hexagram statement "Gèn its back, not obtaining its body"; "When the time comes to move, move" corresponds to "Walking through its courtyard, not seeing its person."

艮其止，止其所也。上下敵應，不相與也。是以不獲其身，行其庭，不見其人，無咎也。本義 此釋卦辭，《易》背為止，以明背即止也。背者，止之所也。以卦體言，內外之卦，陰陽敵應而“不相與也”。不相與則內不見己，外不見人，而“無咎”矣。晁氏云：“艮其止”，當依卦辭作“背”。

The Commentary on the Judgment says: The mountain (Geng) stops at the place where it should stop, thus stopping in the right place. The yao of the upper and lower trigrams are paired in opposition and correspond to each other, but they do not relate closely, hence "not seeing oneself, walking through the courtyard, not seeing anyone," and there is no fault. Zhu Xi's "Ben Yi" says: This passage explains the hexagram statement. The Book of Changes uses "back" to indicate "stop," thereby clarifying that "back" is the place of stopping. In terms of the hexagram structure, the inner and outer trigrams have yin and yang paired in opposition, hence "not relating to each other." Since they do not relate closely, one cannot see oneself inwardly or others outwardly, thus there is no fault. Chao said: The "stop" in "Geng its stop" should be understood according to the hexagram statement as "back."

程傳 “艮其止”，謂止之而止也。止之而能止者，由止得其所也。止而不得共所，則無可止之理。夫子曰：於止知其所止，謂當止之所也。夫有物必有則，父止於慈，子止於孝，君止於仁，臣止於敬，萬物庶事，莫不各有其所，得其所則安，失其所則悖。聖人所以能使天下順治，非能為物作則也。唯止之各於其所而已。“上下敵應”，以卦才言也。上下二體以敵相應，無相與之義。陰陽相應，則情通而相與，乃以其敵故不相與也。不相與則相背，為“艮其背”，止之義也。相背故“不獲其身”“不見其人”，是以能止，能止則“無咎”也。

Cheng Yi in Yichuan's Commentary on the Changes says: "Geng qi zhi" means to stop it and it indeed stops. To stop it and be able to stop it is because it is stopped at the right place; if it stops but does not reach the proper place, then there is no reason for it to stop. Confucius says "yu zhi, zhi qi suo zhi," which refers to knowing where it should stop. Any object must have a standard: a father stops at being kind, a son stops at being filial, a ruler stops at being benevolent, a minister stops at being respectful; all things and affairs have their own proper place. To be in the proper place brings stability, while losing the proper place leads to disorder. The sages are able to bring the world into harmony not by establishing new standards for all things, but by allowing each thing to stop at its own proper place. "Shangxia di ying" is discussed in terms of "gua cai": the upper and lower trigrams are of the same nature and opposing, thus corresponding without mutual affection. When yin and yang correspond, feelings connect and they become affectionate; now because they are of the same nature and opposing, they do not become affectionate. Not being affectionate means being opposed, which is exactly "Geng qi bei," meaning stopping. Being opposed, therefore, "bu huo qi shen" and "bu jian qi ren," thus achieving stopping; being able to stop means there is no fault.

集說 孔氏穎達曰：《易》背為止，以明背者無見之物，即是可止之所也。“艮其止”，是止其所止也，故曰“艮其止，止其所也”。凡應者一陰一陽，二體不敵，今上下之位，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？謂此卦既止而不交，爻又峙而不應，與止義相協，故兼取以明之。

The collected interpretations cite Kong Yingda's explanation: The Book of Changes uses "back" to indicate a place where nothing can be seen, which is precisely a place where stopping is appropriate. "Geng its stop" means stopping at the proper place, hence it is said "Geng its stop, stopping at its proper place." All correspondences require one yin and one yang; the upper and lower parts cannot be of the same nature and opposing each other. Now, the yao positions facing each other are all of the same nature, opposing each other without mutual interaction, hence it is said "upper and lower opposing, not interacting." However, the pure hexagrams such as Qian, Kun, Kan, and Li have no corresponding lines among their six yao, so why is this hexagram specifically mentioned? This is because this hexagram stops without interacting, and the yao oppose each other without corresponding, which exactly matches the meaning of "stop," hence it is included together for explanation.

蘇氏軾曰：“艮其止，止其所也”，此所以“不獲其身”也。“上下敵應，不相與也”，此所以“行其庭，不見其人”也。《朱子語類》云：“艮其止止其所也”，上句“止”字，便是“背”字。故下文便繼之云“是以不獲其身”，更不再言“艮其背”也。下句“止”字，是解艮字，“所”字，

The collected interpretations cite Su Shi's saying: "Geng qi zhi, zhi qi suo ye," which corresponds precisely to the hexagram statement "bu huo qi shen"; "shangxia di ying, bu xiang yu ye," which corresponds precisely to the hexagram statement "xing qi ting, bu jian qi ren." Each pair of sentences corresponds to half of the hexagram statement. The collected interpretations also cite the "Sayings of Master Zhu" stating: "Geng qi zhi zhi qi suo ye." In this sentence, the first "zhi" is actually the character "bei," so the following text immediately says "yi shi bu huo qi shen," and does not repeat the three characters "Geng qi bei." The second "zhi" explains the hexagram name "Geng," while the character "suo" — here the original text is missing a character, and Master Zhu's subsequent remarks are also missing.

又云：“艮其背”了，靜時“不獲其身”，動時“不見其人”，所以《彖辭傳》中，說“是以不獲其身，行其庭，不見其人，無咎也”。周先生所以說定之以仁義中正而主靜。

The collected interpretations also cite another passage from the "Sayings of Master Zhu" which states: once "Gèn qí bèi" (the mountain is firm on its back) has been achieved, in stillness one "does not obtain one's self," and in movement one "does not see the person." Therefore, the "Commentary on the Images" says, "Thus, not obtaining one's self, walking through the courtyard, not seeing the person, there is no blame." Master Zhou Dunyi therefore said that one should "establish the mind through benevolence, righteousness, correctness, and tranquility."

項氏安世曰：卦辭為“艮其背”，傳為“艮其止”。晁氏說之曰：《傳》亦當為“良其背”。自王弼以前，無“艮其止”之說。今案古文“背”字為北，有訛為“止”字之理。胡氏炳文曰：“不獲其身”以下三句，皆從背說。背則自視“不獲其身”，“行其庭”則“不見其人”。《本義》所謂止而止，行而止，即程子所謂靜亦定，動亦定也。

The collected interpretations cite Xiang Anshi's statement: the Hexagram Statement says "Geng its back," while the Commentary on the Judgment says "Geng its stopping." Chao Shuozhi once said that the Commentary on the Judgment should also say "Geng its back" (the original text mistakenly wrote "liang" instead of "geng"), and prior to Wang Bi, there was no saying of "Geng its stopping." Now, examining the ancient text, the character "back" was written as "bei," and there is a possibility of error leading to "zhi." The collected interpretations also cite Hu Bingwen's statement: "Not obtaining one's own body" and the following three sentences are all based on the concept of the back: facing away, one cannot see oneself, "not obtaining one's own body"; walking through the courtyard, one cannot see the person, "not seeing the person." What the "Original Meaning" says about stillness being stopping and movement also being stopping, is exactly what Master Cheng said, that stillness is stability and movement is also stability.

案 此是以卦體爻位釋卦辭，以卦體言，陽上陰下，“止其所也”。以爻位言，陰陽無應，“不相與也”。“艮其背”內兼此二義，故其止所者，為“不獲其身”。“不相與”者，為“不見其人”。孔氏所謂卦既止而不交，爻又峙而不應者，極為得之。

Li Guangdi remarked: This passage explains the Hexagram Statement using the concepts of "hexagram structure" and "line positions." In terms of hexagram structure, yang is above and yin is below, which is exactly "stopping at its proper place." In terms of line positions, yin and yang do not correspond with each other, which is precisely "not interacting with each other." The three characters "Gèn qí bèi" (Gèn its back) contain both of these meanings. Thus, the aspect of stopping at its proper place becomes "not obtaining its own self," and the aspect of not interacting becomes "not seeing its person." Kong Yingda's statement that this hexagram is both stopping and not interacting, and that the lines are opposing and not corresponding, is the most thorough explanation.

漸之進也，女歸吉也。本義 之字疑衍，或是漸字。程傳 如漸之義而進，乃女歸之吉也。謂正而有漸也，女歸為大耳，它進亦然。集說 郭氏雍曰：《傳》言漸之進，如女之歸則吉，所以明卦辭也。蓋世俗多失漸進之道，獨“女歸”有漸存焉耳。毛氏璞曰：《易》未有一義明兩卦者，《晉》進也，《漸》亦進，何也？漸非進，以漸而進耳。案 曰“漸之進也”，以別於《晉》之進，《升》之進也。

The Commentary on the Judgment says: The gradual progress of the hexagram Zhan is like a woman going to her husband's home, which is auspicious. Zhu Xi's "Benyi" says: The word "zhi" in "Zhan zhi jin ye" is probably a later addition, or perhaps it should be "Zhan." Cheng Yi's "Yichuan Commentary on the Changes" says: To advance according to the meaning of Zhan is like a woman going to her husband's home, which is both upright and orderly. A woman going to her husband's home is a major event in life, and it is used as an example here, but other forms of advancement are similar. The "Ji Shuo" cites Guo Yong saying: The Commentary on the Judgment explains the gradual progress of Zhan as being like a woman going to her husband's home, which is used to clarify the hexagram statement. The common people have mostly lost the principle of gradual progress, but the practice of "nǚ guī" (a woman going to her husband's home) still preserves the standard of gradual progress. The "Ji Shuo" also cites Mao Pu saying: The Book of Changes does not use the same meaning to interpret two hexagrams. "Jin" is interpreted as advancement, and "Zhan" is also interpreted as advancement, so why is that? In fact, Zhan is not equal to advancement, but rather advancement in an orderly manner. Li Guangdi comments: Saying "Zhan zhi jin ye" is precisely to distinguish it from the advancement in "Jin" and the advancement in "Sheng."

進得位，往有功也。進以正，可以正邦也。本義 以卦變釋“利貞”之意，蓋此卦之變，自《渙》而來。九進居三，自《旅》而來，九進居五，皆為得位之正。程傳 漸進之時，而陰陽各得正位，進而有功也。四復由上進而得正位，三離下而為上，遂得正位，亦為進得位之義。以正道而進，可以正邦國至於天下也。凡進於事，進於德，進於位，莫不皆當以正也。

The Commentary on the Judgment says: advancing and attaining the right position, going forward can achieve success; advancing along the correct path can rectify the state. Zhu Xi's "Benyi" says: this uses "hexagram transformation" to explain the meaning of "favorable to uprightness" in the hexagram statement. In this hexagram, viewed from the Hexagram of Dispersal, one yang line advances to the third position; viewed from the Hexagram of Travel, one yang line advances to the fifth position. Both belong to attaining the right position and being upright. Cheng Yi's "Yichuan Commentary on the Changes" says: it is the time for gradual progress, with yin and yang each attaining their proper positions, so advancing can achieve success. The line six in the fourth position comes from above to attain the proper position, while the line nine in the third position leaves the lower trigram to reside in the upper, also attaining the proper position. Both are instances of "advancing to the right position." Advancing along the correct path can rectify the state and extend to the whole world. In all matters of achievement, moral advancement, and rank promotion, one should always follow the correct path.

集說 粱氏寅曰：卦自二至五，陰陽各得正位，此所以進而有功也。“進得位”，以位言。“進以正”，以道言。案 梁氏之說得之，蓋“進得位”，以卦位言。“進以正”，以人事言。在卦為“得位”者，在人事即是“得正”也。“正邦”，亦只是申有功之意。《易》卦中四爻得位者，《既濟》曰“定也”，《家人》曰“正家而天下定矣”，《蹇》、《漸》皆曰“以正邦也”。蓋董子正朝廷以正百官，正百宮以正萬民之意也。

Collective interpretations cite Liang Yin's view: this hexagram, from the second line to the fifth line, has yin and yang each occupying their proper positions, which is the reason for advancing and achieving success. "Advancing and occupying the proper position" refers to the position of the lines, while "advancing with correctness" refers to the principles. Li Guangdi comments: Liang's view is correct. "Advancing and occupying the proper position" refers to the positions of the lines within the hexagram, while "advancing with correctness" refers to human affairs. In the hexagram, what is called "occupying the proper position" becomes "correctness" in human affairs. "Correcting the state" is merely a further explanation of "achieving success." In the Book of Changes, the four central lines of the hexagram are all in proper positions. The hexagram Ji Ji says "stability," the hexagram Jia Ren says "correcting the family leads to stability of the world," and the hexagrams Jian and Zhen both say "correcting the state." Basically, this is what Dong Zhongshu meant by correcting the court to correct the officials, and correcting the officials to correct the people (the original text says "correcting the hundred officials" but should be "correcting the hundred officials").

其位，剛得中也。程傳 上云“進得位往有功也”，統言陰陽得位，足以進而有功。復云“其位剛得中也”，所謂“位”者，五以剛陽中正得尊位也。諸爻之得正，亦可謂之得位矣。然未若五之得尊位，故特言之。集說 梁氏寅曰：上言“進得位”，以自二至五四爻言之也。此又言“其位剛得中”，以九五言之也。

The Commentary on the Judgment says: The term "position" refers to a yang line occupying the central position. Cheng Yi's Commentary on the Changes states: The previous statement "advancing to a proper position, going forward to achieve success" is a general statement about both yin and yang lines occupying their proper positions, which enables progress and the accomplishment of achievements. Here, it says "its position is a strong yang line in the central position," where "position" refers specifically to the Nine in the Fifth (nine five) which has a strong yang line and is upright, thus attaining the exalted position. Other lines occupying their proper positions can also be called "proper positions," but none surpass the Nine in the Fifth attaining the exalted position, so it is specially emphasized. The collected interpretations cite Liang Yin's statement: The previous discussion of "advancing to a proper position" refers to the four lines from the Second to the Fifth. Here, the discussion of "its position is a strong yang line in the central position" refers specifically to the Nine in the Fifth.

止而巽，動不窮也。本義 以卦德言，漸進之義。程傳 內艮止，外巽順，“止”為安靜之象，“巽”為和順之義。人之進也，若以欲心之動，則躁而不得其漸，故有困窮。在《漸》之義，內止靜而外巽順，故其進動不有困窮也。

The Commentary on the Judgment says: Being stopped and yet humble, thus when taking action, one will not fall into hardship. Zhu Xi's "Benyi" says: This refers to the gradual progress in terms of the "guade" (trigram qualities). Cheng Yi's "Yichuan Commentary on the Changes" says: The inner trigram is Gen (Mountain), representing stillness, and the outer trigram is Xun (Wind), representing compliance. "Stillness" is the image of quietness, while "Xun" signifies harmony and compliance. When a person advances, if he acts on private desires and moves recklessly, he will become impetuous and lose the gradual progress, thus falling into hardship. However, the meaning of the hexagram "Jian" (Gradual) is inner stillness and outer compliance, so its advancement will not lead to hardship.

集說 吳氏曰慎曰：“止而巽”，終是進。但進以漸，故卦名為《漸》。若“巽而止”，則終於止而事壞亂矣，故卦名為《蠱》。內外先後之辨，不可易也。案 “剛得中”，“止而巽”，又就中四爻內特舉九五與卦德，申“女歸”“利貞”之義。《節》卦“說以行險”，“當位”“中正”同。

Collecting interpretations cite Wu Yashen's saying: "Stopping while being gentle," in the end it is still progress, but the progress is orderly, so the hexagram is named "Gradual"; if it were "gentle while stopping," then it would finally come to a halt and the matter would be ruined, so that hexagram is named "Guilt." The distinction between inner and outer, and the order of precedence, cannot be reversed. Li Guangdi comments: "The strong line is in the middle" and "stopping while being gentle" are two sentences, and he especially highlights the nine in the fifth line among the four lines in the middle, together with the hexagram's virtue, to elaborate on the meaning of "a woman's return" and "favorable to correct." This is the same approach as the hexagram "Regulation," which discusses "joy in proceeding through danger," and also discusses "being in the right position" and "central and upright."

歸妹，天地之大義也。天地不交而萬物不興，歸妹人之終始也。本義 釋卦名義也。“歸”者，女之終。生育者，人之始。程傳 “一陰一陽之謂道”，陰陽交感，男女配合，天地之常理也。《歸妹》，女歸於男也，故云“天地之大義也”。男在女上，陰從陽動，故為女歸之象，天地不交，則萬物何從而生？女之歸男，乃生生相續之道。男女交而後有生息，有生息而後其終不窮。前者有終，而後者有始。相續不窮，是“人之終始也”。

The Commentary on the Judgment says: The hexagram "Return of the Bride" represents the great principle between heaven and earth. If heaven and earth do not interact, all things cannot arise; the act of marrying a daughter is related to the end and beginning of humanity. Zhu Xi's "Basic Meaning" says: This explains the meaning of the hexagram's name. "Return" refers to the ultimate destination of a woman's life, while giving birth to children is the beginning of humanity. Cheng Yi's "Yichuan Commentary on the Changes" says: The Great Treatise states "a combination of yin and yang is called the Way." Yin and yang interact and respond to each other, and the union of male and female forms the family, which is the normal principle of heaven and earth. The hexagram "Return of the Bride" refers to a woman marrying into a man's family, so it is called "the great principle of heaven and earth." In this hexagram, the male is above the female, and the yin follows the yang, so it symbolizes a woman's marriage. If heaven and earth do not interact, from where would all things arise? A woman marrying a man is precisely the way of continuous generation. After the union of male and female, there is birth; after birth, there is continuity: the previous generation has its end, the next generation has its beginning, continuing without end, which is called "the beginning and end of humanity."

集說 項氏安世曰：“有男女然後有夫婦”，“天地之大義也”。“有夫婦然後有父子”，“人之終始也”。案 將言《歸妹》之凶，而先言其本“天地之大義”，猶《姤》言“柔遇剛”之失，而又推本於天地相遇之正也。由此言之，陰陽原不可以相無，而唯當慎之始以防其敝者，是《易》之道也。

The collected interpretations cite Xiang Anshi's statement: The "Xugua Zhuan" says, "Only after there are men and women can there be husband and wife," which is the "great principle of heaven and earth"; and "only after there are husband and wife can there be father and son," which is the "beginning and end of human beings." Li Guangdi comments: The main point is to explain the ominous nature of the "Guimei" hexagram, but first it traces its origin to the "great principle of heaven and earth." This is similar to the "Gou" hexagram, which first discusses the mistake of "soft meeting hard," and then goes back to the proper principle of heaven and earth meeting. Therefore, yin and yang should never be lacking; one should be cautious at the beginning to prevent its negative consequences. This is precisely the principle of the Book of Changes.

說以動，所歸妹也。本義 又以卦德言之。集說 鄭氏汝諧曰：長男居上，少女居下，以女下男也。少女“說以動”，而又先下於男，其所歸者妹，故以“徵”則“凶”，且“無攸利”。

The Commentary on the Judgment says: Because of joy, there is movement, and the wife is a younger sister. Zhu Xi's "Ben Yi" says: Here again the argument is based on "the virtue of the hexagram." The collected interpretations cite Zheng RuXie's statement: The eldest son, Zhen, is above, and the youngest daughter, Dui, is below, indicating that the woman submits to the man. The youngest daughter "moves through joy," and she takes the initiative in submitting to the man, so she marries a younger sister, hence "going on a journey" leads to "misfortune," and there is "no benefit."

案 卦德“說以動”，則與《咸》之“止而說”者異矣。卦象女先於男，是所欲歸者妹也。又以少女從長男，是所歸者乃妹也。所歸妹一句兼此二意，可見其失於禮，又愆於義也。夫“說以動”，則徇乎情。所歸妹，則不能止乎禮義。此卦之所以凶乎！《本義》以卦德言之，實則兼卦德卦象在內。

Li Guangdi commented: Considering the virtue of the trigram, "say with movement," this differs from the "stop and say" in the Xian hexagram; considering the trigram image, the woman moves ahead of the man, which is exactly the case of the younger sister being married off. Moreover, the younger girl following the elder man implies that the one being married off is indeed the younger sister. The phrase "the sister is married off" encompasses both meanings, showing that it is both against ritual and against righteousness. "Say with movement" refers to yielding to private feelings, while "the sister is married off" means not stopping at ritual and righteousness. This is precisely why this hexagram is ominous. The Benyi says this is based on the virtue of the trigram, but in fact, both the virtue and the image of the trigram are included.

本義 又以卦體釋卦辭。男女之交，本皆正理。唯若此卦，則不得其正也。程傳 以二體釋《歸妹》之義。男女相感說而動者，少女之事，故以“說而動”，所歸者妹也。所以征則凶者，以諸爻皆不當位也。所處皆不正，何動而不凶。大率以“說而動”，安有不失正者，不唯位不當也。又有乘剛之過，三五皆乘剛，男女有尊卑之序，夫婦有唱隨之禮，此常理也，如《恆》是也。

The original text is missing the passage from the Commentary on the Judgment stating, "Traveling is dangerous, because the position is inappropriate. There is no benefit, because the yin is overpowering the yang." Zhu Xi's "Benyi" says: Here again the meaning of the hexagram is explained by referring to the structure of the hexagram. The union of male and female is naturally proper, but in this hexagram, it is not properly so. Cheng Yi's "Yichuan Commentary on the Changes" says: This explains the meaning of the hexagram "Gui Mei" by referring to the upper and lower trigrams. The mutual attraction between male and female, due to joy, leads to movement, which is the nature of a maiden, hence "speaking and moving." The marriage is to a younger sister. The reason for danger in traveling is that all the lines are not in proper positions; they are all misplaced, so any movement would naturally be dangerous. Generally speaking, relying on "speaking and moving," how could one not lose proper conduct? Moreover, it is not only a matter of improper positions, but also of the yin lines overpowering the yang lines—lines six in the third and six in the fifth are both riding over the yang lines. There is a proper order of respect and hierarchy between men and women, and a proper etiquette of leading and following in marriage, which is the natural way, as seen in the hexagram "Heng."

苟不由常正之道，徇情肆欲，唯說是動，則夫婦瀆亂，男牽欲而失其剛，婦狃說而忘其順，如《歸妹》之乘剛是也。所以凶，無所往而利也。夫陰陽之配合，男女之交媾，理之常也。然從欲而流放，不由義理，則淫邪無所不至，傷身敗德，豈人理哉，《歸妹》之所以“凶”也。

Cheng Yi continued to say: If one does not follow the proper way of constancy and correctness, but instead indulges in emotions and gives way to desires, acting solely according to pleasure, then between husband and wife there will be a lack of respect and a disorderly intimacy. The man will be led by desire and lose his strength, while the woman will be preoccupied with pleasure and forget her obedience. This is like the softness of the 'Return of the Maiden' trigram overcoming the firmness of the strong. Therefore, it is dangerous, and there is no benefit in going anywhere. The union of yin and yang, and the intimacy between men and women, are natural principles; however, if one yields to desires without restraint and does not follow the principles of righteousness, then licentiousness will spread everywhere, harming the body and damaging virtue. How can this be in accordance with the principles of being human? This is why the 'Return of the Maiden' is said to be 'dangerous'.

集說 陸氏希聲曰：《易》以《咸》、《恆》為夫婦之道，《漸》、《歸妹》為夫婦之義。《漸》四爻得正，故“女歸吉”。《歸妹》四爻失正，故“征凶”。吳氏曰慎曰：卦以少女從長男，則非其配偶。“說以動”，則恣情縱欲。中爻不正，則陰陽皆失其常。三五柔乘剛則不順，宜其“凶”也。然四者又以“說以動”為重。

The collected interpretations cite Lu Xisheng's view: The Book of Changes uses the hexagrams Xian and Heng to explain the way of husband and wife living together, and uses the hexagrams Zhen and Gui Mei to explain the meaning of marriage. In the hexagram Zhen, the fourth line is in the correct position, so it says "the woman's return is auspicious." In the hexagram Gui Mei, the fourth line is not in the correct position, so it says "going forward brings misfortune." The collected interpretations also cite Wu Yushen's view: this hexagram represents a young woman following an older man, with a large age difference, which is not a proper match; "movement through joy" indicates indulgence and unrestrained desires; the middle lines are not in the correct positions, so both yin and yang lose their proper order; the lines six three and six five, being yin and weak, are riding over the yang and strong lines, which is not harmonious. With these four factors present, its misfortune is natural. However, among these four factors, the one with the greatest weight is "movement through joy."

案 中四爻皆失正位者，除《未濟》外，唯《睽》、《解》及此卦，而《家人》、《睽》、《漸》、《歸妹》，皆言男女之道者也。《家人》以得位而正，故《睽》以失位而乖，《漸》以得位而吉，故《歸妹》以失位而凶也，他卦有柔乘剛而義與《歸妹》不同者，義與卦變。

Li Guangdi remarked: among the hexagrams where the four middle lines are all out of their proper positions, apart from The Lasting Unfolding, only The Parting and this hexagram are involved; The Family, The Parting, The Progress, and The Return of the Maiden all deal with the way of male and female relations. The Family is proper and upright because it is in the right position, so The Parting is discordant because it is out of position; The Progress is auspicious because it is in the right position, so The Return of the Maiden is inauspicious because it is out of position. There are also other hexagrams where the soft lines overpower the strong ones, but their meanings differ from that of The Return of the Maiden, so they should be examined together with the changing hexagrams (the original text's 'meaning and changing hexagram' may have an error or omission).

豐，大也。明以動，故豐。本義 以卦德釋卦名義。程傳 “豐”者，盛大之義。離明而震動，明動相資而成豐大也。集說 楊氏簡曰：以明而動，故豐故亨。以昏而動，則反是矣。

The Commentary on the Judgment says: The hexagram "Feng" means great. By relying on brightness and vigorous movement, it becomes great. Zhu Xi's "Benyi" says: This uses the "hexagram virtue" to explain the meaning of the hexagram name. Cheng Yi's Yichuan Commentary on the Changes says: "Feng" means great. Li represents brightness and Zhen represents vigorous movement; brightness and movement rely on each other, thus achieving greatness. Collected Sayings cite Yang Jian saying: By relying on clear insight and vigorous movement, one can achieve greatness and success; if one acts with confusion and ignorance while being vigorous, the result will be exactly the opposite.

案 “明以動故豐”，亦非正釋名義，乃推明其所以致豐之故，以起釋辭之端，與《壯》、《萃》同。“以”字與“而”字不同，“而”字有兩意，“以”字只是一意，重在首字。如以剛而動，所以致壯，可見處壯者之必貞也。以順而說，所以致聚，可見處《萃》者之必順也。以明而動，所以致豐。可見處《豐》者之必明也。卦爻之義，皆欲其明而防其昏，故《傳》先發此義，以示玩辭之要。

Li Guangdi remarked: "The phrase 'ming yi dong gu de feng' does not directly explain the meaning of the hexagram's name, but rather investigates the reason why it can lead to abundance, serving as an introduction to the subsequent explanation of the hexagram statement, similar to the approach used in the hexagrams Da Zhuang and Cui. The character 'yi' differs from 'er' in that 'er' carries two meanings, while 'yi' has only one, with the emphasis on the first character. For example, by being strong and moving, one achieves great strength, showing that those in a strong position must uphold righteousness; by being smooth and joyful, one achieves gathering, showing that those in the hexagram Cui must be gentle and compliant; by being clear and moving, one achieves abundance, showing that those in the hexagram Feng must be discerning. The meaning of the hexagram and its lines all aim to encourage people to be discerning and guard against ignorance. Therefore, the Commentary on the Judgment first highlights this point to guide the interpretation of the hexagram and line statements.

王假之，尚大也。勿憂宜日中，宜照天下也。本義 釋卦辭。程傳 王者有四海之廣，兆民之眾，極天下之大也。故《豐》大之道，唯王者能致之。所有既大，其保之治之之道亦當大也，故王者之所尚至大也。所有既廣，所治既眾，當憂慮其不能周及。宜如日中之盛明，普照天下，無所不至，則可勿慮矣。如是，然後能保其豐大。保有豐大，豈小才小知之所能也。集說 吳氏曰慎曰：所以“宜日中”者，恐“日中則昃”也。“照天下”，日中時。“昃”，日中後。

The Commentary on the Judgment says: "The king comes to it," which signifies the exaltation of grandeur; "do not worry, it is appropriate at noon," which means it should illuminate the whole world. Zhu Xi's "Benyi" says: this is explaining the hexagram statement. Cheng Yi's "Yichuan Commentary on the Changes" says: for the king, who possesses the vastness of the four seas and the multitude of millions of people, this is the greatest in the world. Therefore, the way of abundance and grandeur can only be achieved by the king. Since what he possesses is vast, the method of preserving and governing it should also be vast. Hence, the king's pursuit is extremely grand. Since what he possesses is broad and what he governs is numerous, he should be concerned about not covering all aspects adequately. He should be like the sun at noon, shining brightly and universally, reaching everywhere, so there is no need to worry. Only in this way can he maintain his abundance and grandeur. To maintain abundance and grandeur, it is not something a person of small ability and wisdom can achieve. The collection of interpretations cites Wu Yashen's saying: the reason for "it is appropriate at noon" is to fear that "at noon the sun begins to wane." "Illuminating the world" refers to the time of noon, while "waning" refers to after noon.

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？本義 此又發明卦辭外意，言不可過中也。程傳 既言豐盛之至，復言其難常以為誠也。日中盛極，則當昃昳。月既盈滿，則有虧缺。天地之盈虛，尚與時消息，況人與鬼神乎！“盈虛”，謂盛衰。“消息”，謂進退。天地之運，亦隨時進退也。“鬼神”，謂造化之跡。於萬物盛衰可見其消息也，於豐盛之時而為此誡，欲其守中不至過盛，處《豐》之道，豈易也哉！

The Commentary on the Judgment says: When the sun reaches noon, it begins to set westward; when the moon reaches fullness, it starts to wane. The fullness and emptiness of heaven and earth still change with the times, let alone human beings and ghosts and spirits. Zhu Xi's "Benyi" says: This passage further explains the implied meaning of the hexagram statement, emphasizing that one should not exceed the middle limit. Cheng Yi's "Yichuan Commentary on the Changes" says: After discussing the extreme of abundance, it then discusses its difficulty to last long, serving as a warning. When the sun reaches its zenith, it begins to tilt; when the moon is full, it starts to wane. The fullness and emptiness of heaven and earth still change with the times, let alone human beings and ghosts and spirits. "Ying xu" refers to prosperity and decline, and "xi xiao" refers to advancement and retreat. The operation of heaven and earth also advances and retreats with the times. "Ghost and spirit" refers to the traces of creation, which can be seen in the rise and fall of all things. Giving such a warning at the time of abundance is to remind people to hold on to the middle path and not to become overly prosperous. The principles of the hexagram "Feng" are not easy to grasp!

集說 孔氏穎達曰：先陳天地，後言人鬼神者，欲以輕譬重，亦先尊後卑也。日月先天地者，承上“宜日中”之文。遂言其昃食，因舉日月以對。然後並陳天地，作文之體也。《朱子語類》云：《豐》卦《彖》許多言語，其實只在“日中則昃”“月盈則食”“天地盈虛”“與時消息”數語上，這盛得極，常須謹謹保守得日中時候方得。不然，便是偃仆傾壞了。

The collected interpretations cite Kong Yingda's explanation: first presenting heaven and earth, then discussing humans and ghosts and spirits, is intended to use something of lesser weight to illustrate something of greater weight, and also conforms to the order of first respecting the higher and then the lower. As for the sun and moon being placed before heaven and earth, this follows from the previous statement "It is appropriate at noon": proceeding naturally to talk about the sun tilting and the moon waning, thus contrasting the sun and moon, and then together mentioning heaven and earth, this is the structure of writing. The collected interpretations also cite Master Zhu's "Collected Sayings": the many words in the Commentary on the Judgment of the "Abundance" hexagram actually center around these few sentences: "When the sun reaches its zenith, it begins to wane; when the moon is full, it begins to wane; the fullness and emptiness of heaven and earth occur with the times, waxing and waning accordingly." Since something has already reached its peak, it must always be carefully preserved at this critical moment; otherwise, it will quickly collapse and fall.

問鬼神者造化之跡，然天地盈虛，即是造化之跡矣，而復言鬼神何耶？曰：大地舉全體而言，鬼神指其功用之跡，似有人所為者。毛氏璞曰：“豐”，大也，亦盈也。唯有道者明德若不足，未嘗中故不昃，未嘗盈故不食。日新則為大，反是則為盈。知日中之宜，則知日昃之可戒。

Collective commentary also cites Master Zhu's "Classics of the Master Zhu": Someone asked, if ghosts and spirits are traces of the workings of nature, yet the fullness and emptiness of heaven and earth are already traces of the workings of nature, why do we need to speak of ghosts and spirits separately? Master Zhu replied: Heaven and earth refer to their entire essence, while ghosts and spirits refer to the traces of the workings of nature. These traces seem as if someone is operating them. The original text says "great earth" but should be "heaven and earth." Collective commentary also cites Mao Pu's saying: "Feng" means great and full. Only those who follow the Way have their virtue fully developed yet still seem insufficient; they do not take up the central position for themselves, so they do not incline to one side; they do not consider themselves full, so they do not suffer loss. Renewing every day is what is great; in reverse, it is only full. Understanding the value of noon also means understanding the warning of the declining sun.

林氏希元曰：卦辭“勿憂宜日中”，所以然處未之及，此方言之以補卦辭之所未及，故曰發明卦辭外意。言辭外之意也，雖曰辭外之意，然實有此意，但辭不及耳。案 林氏之說得之，朱子釋彖辭：爾曰盛極當衰也。

The collected interpretations cite Lin Xiyuan's view: the hexagram statement only says "do not worry, it is suitable at noon," but does not explain why it is so. This passage supplements what the hexagram statement does not mention, thus completing the meaning not expressed in the hexagram statement. Therefore, Master Zhu said this is "elucidating the meaning beyond the words of the hexagram," meaning the meaning implied but not explicitly stated. Although it is called the meaning beyond the words, in reality, this meaning was already contained, but it was simply not expressed in words. Li Guangdi comments: Lin's view is correct. Master Zhu's explanation of the "Tuan" statement is merely that when something reaches its peak, it should turn to decline.

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。本義 以體卦卦德釋卦辭。程傳 六上居五，“柔得中乎外”也。麗乎上下之剛，“順乎剛”也。下艮止，上離麗，“止而麗於明”也。柔順而得在外之中，所止能麗於明，是以“小亨”。得《旅》之貞正而吉也。《旅》困之時，非陽剛中正有助於下，不能致大亨也。所謂得在外之中，中非一揆，《旅》有旅之中也。止麗於明，則不失時宜，然後得處《旅》之道。

The Commentary on the Judgment says: The hexagram Travel is slightly auspicious. The yin line is in the outer trigram and occupies the central position, thus being obedient to the yang lines. It is still and attached to brightness, hence slightly auspicious. In a state of wandering, one must maintain uprightness to be fortunate. Zhu Xi's "Benyi" says: This is using the "hexagram structure" and "hexagram virtue" to explain the hexagram statement (the original text "ti gua gua de" should be "gua ti gua de"). Cheng Yi's Commentary on the Changes says: A yin line moving upward to the fifth position is "yin obtaining the central position in the outer trigram"; it is attached between the upper and lower yang lines, thus "obedient to yang". The lower trigram is mountain, representing stopping, and the upper trigram is fire, representing attachment, thus "stopping and attaching to brightness". Being gentle and obtaining the central position in the outer trigram, and being able to attach to brightness, thus "smallly auspicious", that is, obtaining uprightness in a state of wandering and thus being fortunate. The hexagram Travel is a time of difficulty. If one is not yang and upright, and lacks support below, one cannot achieve great auspiciousness. What is meant by obtaining the central position in the outer trigram, one must know that the concept of central is not fixed, for wandering has its own central. Stopping and attaching to brightness will not miss the proper time, and thus one can understand the meaning of being in a state of wandering.

集說 王氏宗傳曰：用剛非旅道也，故莫尚乎用柔。然柔不可過也，故莫尚乎得中。以六居五，得中位而屬外體，麗乎二剛之間，故曰“柔得中乎外而順乎剛”。案 處《旅》之道，審幾度勢，貴於明也。待人接物，亦貴於明也。然明不可以獨用，故必以止靜為本而明麗焉，與《晉》、《睽》之主於順說者同。

The collected interpretations cite Wang Zongcheng's saying: using strength is not the way of being in a foreign land, so it is better to use softness; however, softness should not be excessive, so it is better to achieve the middle. The yao labeled six, being a yin line, occupies the fifth position, thus achieving the middle and belonging to the outer trigram, attached between two yang lines. Therefore, it is said, "softness attains the middle in the outer position and follows the strength." Li Guangdi comments: the way of being in a foreign land requires examining subtle details and assessing the situation, valuing clarity above all; dealing with people and things also values clarity. However, clarity cannot be used alone, so it must be based on stillness, with clarity attached upon it. This is similar to the hexagrams Jin and Kui, which emphasize softness, harmony, and joy.

旅之時義大矣哉！程傳 天下之事，當隨時各適其宜。而《旅》為難處，故稱其時義之大。集說 俞氏琰曰：《旅》之時最難處，《旅》之義不可不知。蓋其亨雖小，其“時義”則大。聖人小其亨而大其時義，非大旅也，大其處《旅》之道也。錢氏一本曰：難處者，《旅》之時。難盡者，《旅》主義。或以《旅》興，或以《旅》喪，所關甚大。

The Commentary on the Judgment says: The meaning of the time of being a traveler is truly great. Cheng Yi's Commentary on the Changes says: All matters in the world should follow the circumstances and seek what is appropriate for each situation; but being a traveler is especially difficult, so it is praised for its great significance of the time and meaning. The Collected Sayings cite Yu Yan saying: The circumstances of the hexagram Travel are most difficult to find a proper place, and the meaning of Travel should not be misunderstood. Although its hexagram indicates a small degree of success, its "time and meaning" is great. The sage describes its success as small and its time and meaning as great, not because the situation of being a traveler itself is great, but because the principles involved in being a traveler are great. The Collected Sayings also cite Qian Yiben saying: The time of Travel is difficult to find a proper place; the meaning of Travel is difficult to exhaust (the original text "Travelism" should be "the meaning of Travel"). Some people rise because of being a traveler, while others perish because of being a traveler, and the consequences are of great importance.

重巽以申命。本義 釋卦義也，巽順而入，必究乎下。命令之象，“重巽”故為“申命”也。程傳 “重巽”者，上下皆巽也，上順道以出命，下奉命而順從，上下皆順，“重巽”之象也。又重為重複之義，君子體重巽之義，以申覆其命令。“申”，重複也，丁寧之謂也。

The Commentary on the Judgment says: When two instances of Xun (Wind) are superimposed, it is used to repeatedly emphasize a command. Zhu Xi's "Benyi" says: This is explaining the meaning of the hexagram. Xun is characterized by flexibility and penetration, necessarily reaching down to the lower part, which is the image of a command; "Chong Xun" refers to two Xun trigrams stacked together, hence the meaning of "repeating the command." Cheng Yi's "Yichuan Commentary on the Changes" says: "Chong Xun" refers to both upper and lower trigrams being Xun: the upper part follows the principles to issue a command, and the lower part obeys the command and is compliant. When both upper and lower parts are compliant, this is the image of "Chong Xun." "Chong" also means repetition. A gentleman examines the meaning of "Chong Xun" and uses it to repeatedly emphasize his command. "Shen" means repetition, which is also the meaning of repeatedly reminding.

集說 石氏介曰：巽者齊也，齊者申之以命令。朱氏震曰：巽為風，風者天之號令也，故巽為命。內巽者命之始，外巽者申前之命也。重巽之象，施之於“申命”。先儒謂不違其令，命乃行也。

Collective commentary cites Shi Jie, who says: Xun means uniformity and order, and to achieve uniformity and order, one must repeatedly issue commands. Collective commentary also cites Zhu Zhen, who says: Xun represents wind, and wind is the command of heaven, so Xun takes the image of command. The inner trigram Xun represents the initial issuance of a command, while the outer trigram Xun represents the reiteration of a previously issued command; this double Xun image precisely embodies the concept of reiterating commands. Previous scholars have said that commands can only be effective if they do not contradict previously issued commands.

《朱子語類》問：申字是兩番降命令否，曰：非也，只是丁寧反覆說，便是“申命”。巽風也，風之吹物，無處不入，無物不鼓動，詔令之人人，淪膚浹髓，亦如風之動物也。俞氏瑣曰：巽之取象，在天為風，在人君為命。風者天之號令，其入物也，無不至。命者人君之號令，其入人也，亦無不至。

The collected interpretations also cite Master Zhu's "Classified Sayings": Someone asked, "Is the character '申' referring to giving orders twice?" Master Zhu replied: No, it simply means to repeatedly explain and emphasize, which is called "申命." The trigram Xun represents wind, which gently moves all things, penetrating everywhere and stirring every object; imperial edicts penetrate the hearts of people, permeating their skin, bones, and marrow, just as wind stirs all things. The collected interpretations also cite Yu Yan, who said: The imagery of Xun is wind in heaven and commands in the sovereign. Wind is the decree of heaven, entering all things without fail; commands are the decree of the sovereign, entering the hearts of people without fail (the original text mistakenly reads "Yu Shi Sao" instead of "Yu Shi Yan").

案 頒發號令以象天之風聲，是已，然須知巽者入也。王者欲知民之休慼，事之利弊，則必清問乾下而察之周，告誡於上而行之切，此其所以“申命”也。蓋始則入民情之隱，而散其不善者，終乃入人心之深，而動其善者。

Li Guangdi remarked: Issuing orders to correspond with the wind's sound from heaven is indeed correct, but one must also understand that the original meaning of Xun is 'enter'. The sovereign desires to know the people's hardships and joys, as well as the benefits and drawbacks of governance, and must therefore investigate thoroughly from below and examine comprehensively, then issue instructions from above and implement them effectively. This is the meaning of 'reiterating the mandate'. Generally speaking, at the beginning, one must enter deeply into the subtle aspects of the people's conditions, dispelling what is improper; at the end, one must enter deeply into the hearts of the people, promoting what is good.

剛巽乎中正而志行，柔皆順乎剛，是以小亨。利有攸往，利見大人。本義 以卦體釋卦辭。“剛巽乎中正而志行”，指九五。“柔”，謂初四。程傳 以卦才言也。陽剛居巽而得中正，巽順於中正之道也。陽性上，其志在以中正之道上行也。又上下之柔，皆巽順於剛。其才如是，雖內柔可以“小亨”也。巽順之道，無往不能入，故“利有攸往”。巽順雖善道，必知所從。能巽順於陽剛中正之大人則為利，故“利見大人”也。如五二之陽剛中正，大人也。巽順不於大人，未必不為過也。

The Commentary on the Judgment says: Yang strength, with the virtue of being in the center and upright, acts with the quality of yielding and compliance, thus enabling its aspirations to be realized. All the yin lines are compliant with the yang, so there is a slight success, it is suitable to go somewhere, and it is suitable to meet a great person. Zhu Xi's "Benyi" says: This is using the "structure of the hexagram" to explain the hexagram statement. "Yang strength is yielding and compliant in the center and upright, and its aspirations are realized" refers to the nine in the fifth position. "Yin" refers to the six at the beginning and the six in the fourth. Cheng Yi's "Yichuan Commentary on the Changes" says: This is based on the "capacity of the hexagram." Yang strength is located in the structure of yielding and is in the center and upright, which means it is compliant with the way of the center and upright. The nature of yang is upward, and its aspiration is to promote the way of the center and upright upward. Moreover, the two yin lines above and below are compliant with the yang strength. Because of this nature, even though internally weak, it can achieve a slight success. The way of yielding and compliance can be applied anywhere, so it is suitable to go somewhere. However, although yielding and compliance are good virtues, one must know whom to comply with: yielding and compliance to a great person who is in the center and upright is beneficial, so it says "it is suitable to meet a great person." Those like the nine in the fifth and the nine in the second, who are yang strength in the center and upright, are great persons. If the object of yielding and compliance is not a great person, it may not be without error.

集說 胡氏瑗曰：利見大有德之人，以果斷而決白之，然後所申之命令，所行之事，施之於人，莫有不順之者。如風之及於物，罔有不入者也。朱氏震曰：“剛巽乎中正”，則所施當乎人心。是以志行乎上下。“柔皆順乎剛”，則物無違者。大人者九五，“剛巽乎中正”者也。

The collected interpretations cite Hu Yuan's view: it is appropriate to see a person of great virtue, who decisively and clearly decides matters, so that the commands issued and the affairs carried out are implemented upon people without resistance, just as the wind blows over all things without any being unable to receive it. The collected interpretations also cite Zhu Zhen's view: "The yang is flexible in the center and upright," so what is implemented conforms to the people's hearts, thus the will can be communicated throughout above and below; "the yin is all compliant with the yang," so there is nothing in the world that is contrary. The so-called great person is the nine in the fifth line, which is precisely the line "the yang is flexible in the center and upright."

李氏舜巨曰：柔順乎剛，“剛巽乎中正”者，所以為巽之休也。若徒以一陰潛伏謂之為巽，而不究乎陰畫在二陽之下，有順乎陽剛之象，陽畫在二五之位，有巽乎中正之

Collective commentary cites Li Shunchen's saying (the original text reads 'Li Shi Shunju', which should be 'Li Shi Shunchen'): Yin's softness follows Yang's strength, and Yang's strength carries out the gentle and yielding nature through the virtue of being in the middle and upright. This is the beauty and goodness of Xun. If we merely consider a single Yin line hidden beneath as Xun, without further examining that the Yin line, being beneath two Yang lines, naturally exhibits the image of yielding to Yang, and the Yang line, being in the second and fifth positions, naturally shows yielding in the middle and upright — here the original text is missing some words.

項氏安世曰：以卦體言之，“重巽”以“申命”，是“小亨”也。以九五言之，“剛巽乎中正而志行”，是“利有攸往”也。以初六六四言之，“柔皆順乎剛”，是“利見大人”也。彖辭與《旅》相類，皆總陳卦義，而用“是以”二字結之。趙氏汝楳曰：卦本乾體，一陰下生，剛有巽之之象，剛巽柔，居二五中正之位。柔既已生，皆在二五之下，有“順乎剛”之象。

The collected interpretations cite Xiang Anshi's view: in terms of the structure of the hexagram, two instances of Xun (wind) are used to reinforce the mandate, which is why it is called "smallly prosperous." In terms of the line nine in the fifth position, "the strong Xun (wind) is in the center and upright position, and the will is carried out," which is why it is called "favorable to go somewhere." In terms of the lines six at the beginning and six in the fourth position, "the flexible lines all follow the strong ones," which is why it is called "favorable to see a great person." The structure of the Commentary on the Judgment for this hexagram is similar to that of the hexagram of Traveling; both begin with a general explanation of the hexagram's meaning and conclude with the phrase "therefore." The collected interpretations also cite Zhao Ru'mei's view: this hexagram originally has the structure of Qian (heaven), with one yin line arising from below. The yang lines then enter and control the yin line, forming an image of yang strength using Xun (wind) to subdue the yin. Yang strength uses Xun (wind) to control the yin, and the yang lines are in the second and fifth positions, which are central and upright. Since the yin lines have arisen, they are all below the second and fifth positions, forming the image of "following the strong."

何氏楷曰：成卦之主，在初與四，陰始生而陽巽之，二瓦其最近者也。“剛巽乎中正”，則不暴急以忤物，故命不下格而志可行。初四各處卦下，柔皆順剛，無有違逆，所以教命得申，成“小亨”以下之義也。

Collective commentary cites He Kai's explanation: the main line forming this hexagram is the line at the beginning (Six at the Beginning) and the line in the fourth position (Six in the Fourth); Yin and Yang are generated, and Yang Wood enters among them. The line nine in the second position (Nine in the Second) is the closest to Li (Fire). "Yang Wood is in the center and upright," so it will not be impetuous and provoke others, thus orders will not be resisted by the people below, and the mind's intention can be carried out. The lines at the beginning (Six at the Beginning) and in the fourth position (Six in the Fourth) are each at the lowest positions of the upper and lower trigrams, and all the Yin lines are obedient to Yang, without opposition, so commands can be clearly issued, achieving the meaning of "minor success" and the following layers.

案 卦義是陰在內而陽入之，非陽在外而陰入之也。陰在內而陽入之者，將以制之也，制之者將以齊之也。剛以中正之德為巽，則能入而制之矣。至於柔皆順剛，則豈有不受其制，而至於不齊者乎？《彖傳》詞義甚明，李氏項氏何氏說皆合經意。

Li Guangdi remarked: The meaning of this hexagram is that Yin is within and Yang enters, not that Yang is outside and Yin enters. When Yin is within and Yang enters, it is to subdue it; to subdue it is to bring it into order. If Yang is strong and acts with the virtue of being upright and just, it can enter and subdue it. As for the multitude of Yin lines being obedient to Yang, how could there be any that do not accept restraint and thus become disorderly? The meaning of the Commentary on the Judgment is very clear, and the interpretations of Li Shunshen, Xiang Anshi, and He Kai all conform to the original meaning of the classics.

兌，說也。本義 釋卦名義；集說 張氏雨若曰：此釋名義類《咸》，兌者無言之說，以說解兌，兌木為說，特以其說不在言而稱兌耳。

The Commentary on the Judgment says: "The trigram兑 (Dui) means joy." Zhu Xi's "Basic Meaning" says: this explains the meaning of the hexagram's name. Collected Commentaries cite Zhang Yuruo saying: the method of explaining the meaning of the hexagram's name here is the same as in the hexagram Xian. Dui is joy that does not rely on words; using "say" to explain "Dui" is because "Dui" itself originally meant "say" or "joy" (the original text says "Dui wood" but should be "Dui origin"), but since its joy is not expressed through words, it is called "Dui" separately.

剛中而柔外，說以利貞，足以順乎天而應乎人。說以先民，民忘其勞，說以犯難，民忘其死。說之大民勸矣哉。本義 以卦體釋卦辭而極言之。程傳 兌之義說也。一陰居二陽之上，陰說於陽而為陽所說也。

The Commentary on the Judgment says: Yang strength resides in the center while Yin softness is outside, using joy to uphold the right path, sufficient to harmonize with heaven above and respond to human hearts below. By leading the people with the way of joy, the people forget their toil; by facing difficulties with joy, the people forget death. The power of joy is indeed great, thus inspiring the people. Zhu Xi's "Benyi" says: This uses the "hexagram structure" to explain the hexagram statement, and extends it to its extreme. Cheng Yi's "Yichuan Commentary on the Changes" says: The meaning of Dui is joy. A single Yin line residing above two Yang lines indicates that Yin is joyful toward Yang, and is also joyful by Yang. (The source text ends here; the following part of Cheng's commentary will be in the next section.)

陽剛居中，中心誠實之象。柔爻在外，接物和柔之象。故為說而能貞也。“利貞”，說之道宜正也。卦有剛中之德，能貞者也。說而能貞，是以上順天理，下應人心，說道之至正至善者也。若夫違道以干百姓之譽者，苟說之道，違道不順天，干譽非應人，苟取一時之說耳，非君子之正道。君子之道，其說於民，如天地之施，感於其心而說服無斁，故以之先民，則民心說隨而忘其勞。率之以犯難，則民心說服於義而不恤其死。說道之大，民莫不知勸。勸，謂信之而勉力順從。人君之道，以人心說服為本。故聖人贊其大。

Cheng Yi's Commentary on the Changes continues to explain the Hexagram Dui: a yang line residing in the center of the inner trigram represents the image of sincerity within; a yin line floating at the outermost position represents the image of being gentle and harmonious in dealing with others. Therefore, the Hexagram Dui becomes one that can please people and also uphold the right path. The Hexagram Statement says "favorable to uprightness," meaning the way of pleasing people must be carried out with uprightness. This hexagram possesses the virtue of "yang in the center," which belongs to the category of upholding uprightness. Being able to please people and uphold uprightness, it thus harmonizes with heavenly principles and responds to human hearts, which is the most correct and virtuous form of the way of pleasure. As for those who violate the right path in order to gain the praise of the people, they follow a way of superficial flattery: violating the right path is not in harmony with heaven, and seeking empty reputation does not correspond to people, thus only gaining temporary approval. This is not the correct path of a gentleman. The way of the gentleman in applying it to the people is like the way heaven and earth bring about transformation; it moves the hearts of people, making them pleased and not weary. Therefore, leading the people ahead, they are happy to follow, forgetting even their toil; leading them into danger and hardship, they are pleased with the righteousness, not even considering life and death. The great virtue of the way of pleasure is that the people are not left unmotivated. What is meant by "encouragement" is that the people trust those above them, thus willing to make an effort and follow. The principle of a ruler is to have the people's hearts pleased and convinced, so Confucius in the Commentary on the Judgment praises its vastness.

集說 王氏弼曰：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。劉氏牧曰：“天之所助者順也，人之所助者信也。 ”。柔外為順，剛中為信，故得“順乎天而應乎人”。呂氏祖謙曰：當適意時而說，與處安平時而說，皆未足為難，唯當勞苦患難而說，始見真說。聖人以此先之，故能使之任勞苦而不辭，赴患難而不畏也。

The collected interpretations cite Wang Bi's view: if one only seeks to please without having a firm and strong character, it leads to flattery; if one is only rigid and strong without the harmonious and pleasant attitude, it leads to cruelty. The Commentary on the Judgment says "strong in the center and gentle on the outside," which is the reason for "pleasing to benefit and maintain correctness." "Strong in the center" is why it can "benefit and maintain correctness," and "gentle on the outside" is why it can please and achieve success. The collected interpretations also cite Liu Mu's view: the Great Treatise says "the heavens support what is顺应 (conforming to the way), and people support what is trustworthy." "Gentle on the outside" is顺应 (conforming to the way), and "strong in the center" is trustworthiness, so the卦 of兑 (Joy) can "conform to heaven and respond to people." The collected interpretations also cite Lu Zuxian's view: being joyful when things go smoothly and being joyful in a peaceful and stable situation is not difficult; only being joyful in hardship and toil shows true joy. The sage leads the people with this genuine joy, so the people can bear labor without reluctance and face difficulties without fear.

渙，亨，剛來而不窮，柔得位乎外而上同。程傳 《渙》之能“亨”者，以卦才如是也。《渙》之成《渙》，由九來居二，六上居四也。剛陽之來，則不窮極於下，而處得其中。柔之往，則得正位於外，而上同於五之中。巽順於五，乃上同也。四五君臣之位，當《渙》而比，其義相通。同五，乃從中也，當《渙》之時而守其中，則不至於離散，故能“亨”也。

The Commentary on the Judgment says: The Hexagram of Dispersing is smooth because the yang lines come to reside in the inner trigram without being in a state of hardship, while the yin lines in the outer trigram are in proper positions and harmonize with the Nine in the Fifth. Cheng Yi's Commentary on the Changes says: The Hexagram of Dispersing is smooth because the nature of the hexagram is like that. The Hexagram of Dispersing becomes the Hexagram of Dispersing because the yang lines descend to the second position and the yin lines ascend to the fourth position. The strong yang lines coming to the inner trigram do not fall into extreme hardship below, and they are in the middle of the lower trigram, which is called 'getting the center'. The yin lines ascending reach proper positions in the outer trigram, which is called 'being in the right position', and they harmonize with the 'center' of the Nine in the Fifth. It follows the virtue of yielding and aligns with the Nine in the Fifth, which is called 'upper harmony'. The fourth and fifth lines represent the positions of ministers and sovereigns; during the time of dispersing, they are close to each other, and their meanings are connected. Harmonizing with the Nine in the Fifth means following the middle path; during the time of dispersing, if one can maintain the middle path, it will not lead to separation, thus achieving smoothness.

集說 王氏弼曰：二以剛來居內則不窮於險，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”也。孔氏穎達曰：此就九二剛德居險，六四得位從上，釋所以能釋險難而致亨通。馮氏椅曰：以二四往來明卦義，“不窮”“上同”明“亨”。剛來不窮，即《需》“剛健”“不陷”“義不困窮”之象。

Collective commentary cites Wang Bi's explanation: Nine in the Second, with a strong line, resides in the inner trigram and thus will not be trapped by the danger of Kan; Six in the Fourth is 'flexible and in the right position in the outer trigram and in harmony with the superior'. Within there is strength, so there is no danger of being trapped in peril; outside it is harmonious, so there is no problem of rebellion or disorder, thus achieving success. Collective commentary also cites Kong Yingda's explanation: this sentence discusses Nine in the Second, with strong virtue, in the midst of Kan danger, and Six in the Fourth, which is in the correct position and harmonizes with the superior Nine in the Fifth, to explain why the hexagram Huan can resolve danger and achieve success. Collective commentary also cites Feng Yi's explanation: the Commentary on the Judgment uses the movement of the second and fourth lines to explain the meaning of the hexagram, using 'not exhausted' and 'harmony with the superior' to explain success. 'Strong line not exhausted' refers to the image of 'strong and vigorous' and 'not trapped' and 'its meaning not exhausted' as discussed in the Commentary on the Judgment of the hexagram Xu.

林氏希元曰：“柔得位乎外而上同”，是六四之柔，得位乎外卦，而上同九五。四五同德，斯足以濟渙矣，故“亨”。《本義》已定，《語錄》雖謂未穩而未及更改。案 “剛來而不窮”者，固其本也。“柔得位乎外而上同”者，致其用也。固本則保聚有其基，致用則聯屬有其具。

Collective interpretations cite Lin Xiyuan's statement: "The soft line occupies the position in the outer trigram and is in harmony with the superior." This refers to the sixth line in the fourth position, which is a soft line, occupying the correct position in the outer trigram and harmonizing with the ninth line in the fifth position. The harmony between the fourth and fifth lines is sufficient to remedy dispersion, hence the hexagram statement says "smooth." Zhu Xi's explanation in The Original Meaning of the Zhou Changes has already been established. Although The Records of Master Zhu mentions this point, it is not yet fully reliable and has not been revised. Li Guangdi comments: "The strong line comes without exhaustion" refers to consolidating the fundamental aspect of the Hexagram of Dispersal. "The soft line occupies the position in the outer trigram and is in harmony with the superior" refers to exerting its function. Only when the foundation is solid can the people be gathered; only when the function is exerted can the connection between upper and lower be established.

王假有廟，王乃在中也。本義 “中”，謂廟中。程傳 “王假有廟”之義，在《萃》卦詳矣，天下離散之時，王者收合人心，至於“有廟”，乃是在其中也。在中，謂求得其中，攝其心之謂也。中者，心之象。“剛來而不窮”，“柔得位而上同”，卦才之義，皆主於中也。王者拯渙之道，在得其中而已。孟子曰：得其民有道，得其心斯得民矣。亨帝立廟，民心所歸從也。歸人心之道無大於此，故云。至於“有廟”，拯渙之道極於此也。集說 何氏楷曰：“王乃在中”者，非在廟中之謂。王者之心，渾然在中。則“不薦”之孚，直有出於儀文之外者，宜其精神之與祖考相為感格也。

The Commentary on the Judgment says: "The king comes to the temple." This refers to the king's mind being upright and centered. Zhu Xi's "Benyi" says: here, the term "center" refers to the center of the ancestral temple. Cheng Yi's "Yichuan Commentary on the Changes" says: the meaning of "the king comes to the temple" has already been explained thoroughly in the "Cui" hexagram. When the hearts of the people are scattered throughout the world, the king gathers them together until he reaches the state of having a temple, which means he is truly in the center. What is meant by "being in the center" is to seek the center, and to gather the scattered hearts of the people. The center is precisely the image of the mind. "The strong comes but does not exhaust" and "the flexible occupies a proper position and unites above" — the meaning of the hexagram's materials is all summed up in the term "center." The king's method of curing dispersion is also only to attain the center. The "Mengzi" says: to gain the people of the world is possible, and to gain their hearts is to gain the people. Sacrificing to the heavenly gods and establishing ancestral temples are the places where the people's hearts naturally turn to and follow. There is no greater way to gather the people than this, so the Commentary on the Judgment says this. Achieving "having a temple" brings the principle of curing dispersion to its culmination. The collected interpretations cite He Kai saying: "The king is in the center," which does not mean that the person is standing inside the ancestral temple. The king's mind is fully established in the upright and correct position, thus his sincerity, as described in the "Guan" hexagram "washing but not offering," flows naturally beyond ritual and ceremonial forms, which is why his spirit can communicate with the ancestors.

利涉大川，乘木有功也。程傳 治《渙》之道，當濟於險難。而卦有乘木濟川之象，上巽木也，下坎水，大川也，利涉險以濟渙也。木在水上，乘木之象。乘木所以涉川也，涉則有濟渙之功，卦有是義有是象也。集說 胡氏炳文曰：《易》以巽言“利涉大川”者三，皆以木言。《益》曰“木道乃行”，《中孚》曰“乘木舟虛”，《渙》曰“乘木有功也”。十三卦“舟楫之利”，獨取諸《渙》，亦以此也。案 “王乃在中”，謂九五居中，便含至誠感格之意。“乘木有功”，謂木在水上，便含濟險有具之意。

The Commentary on the Judgment says: "It is advantageous to cross a great river," because crossing a river by boat can lead to success. Cheng Yi's Yichuan Commentary on the Changes says: the method of governing a scattered situation is to be able to overcome difficulties; and this hexagram precisely has the image of crossing a river by boat - the upper trigram is Xun (Wind), representing wood, and the lower trigram is Kan (Water), representing a great river. Therefore, it is advantageous to cross difficulties in order to rescue a scattered situation. Wood floating on water represents the image of "riding on wood"; riding on wood is used to cross rivers, and crossing over brings about the benefit of rescuing a scattered situation. The hexagram contains this meaning and this image. The collected interpretations cite Hu Bingwen saying: The Zhou Changes discusses "it is advantageous to cross a great river" in three instances involving wood: the Yu hexagram mentions "the way of wood is to move," the Zhongfou hexagram mentions "riding on a wooden boat," and the Huan hexagram mentions "riding on wood brings benefit." The Great Treatise cites thirteen hexagrams that create tools based on images, and "the advantage of boats and rafts" is specifically taken from the Huan hexagram, for this very reason. Li Guangdi comments: "The king is in the center" refers to the nine in the fifth position being in the central position, which includes the meaning of sincere communication and response; "riding on wood brings benefit" refers to wood floating on water, which includes the meaning that crossing difficulties has a means of support.

節，亨，剛柔分而剛得中。本義 以卦體釋卦辭。集說 趙氏玉泉曰：統觀全體，而剛柔適均，則剛以濟柔，柔以濟剛，一張一弛，唯其稱也。析觀二體，而二五得中，則不失之過，不失之不及。一損一益，唯其宜也。由是以“制數度”而隆殺皆中，以“議德行”而進反皆中，此《節》之所以“亨”也。

The Commentary on the Judgment says: The Hexagram of Moderation is smooth because there are equal numbers of strong and weak lines, which are separated, and the strong lines are in the central positions. Zhu Xi's "Original Meaning" says: This is using the structure of the hexagram to explain the hexagram statement. The Collected Sayings cite Zhao Yuquan's view: Looking at the entire hexagram, there are three strong lines and three weak lines, which are exactly balanced, so the strong lines are used to support the weak ones and the weak lines are used to support the strong ones, alternating between tension and relaxation, seeking only harmony. Looking at the upper and lower trigrams separately, the Nine in the Second and the Nine in the Fifth are each in the central positions of their respective trigrams, so neither excess nor deficiency is present, one reducing and one increasing, seeking only appropriateness. Thus, by following the principle of "setting limits and measures," the solemnity and reduction of ritual propriety can be moderate; thus, by following the principle of "discussing virtue and conduct," advancement and retreat can be moderate. This is the reason why the Hexagram of Moderation is smooth.

苦節不可貞，其道窮也。本義 又以理言。程傳 《節》至於極而苦，則不可堅固常守，其道已窮極也。集說 孔氏穎達曰：若以”苦節”為正，則其道困窮。吳氏應回曰：中節則和，否則不和。稼穡作甘，以得中央之土也。火炎上則苦，亦以焦枯之極也。“剛得中”而能節，乃為九五之甘。柔失中而過節，則為上六之苦。故物得中則甘，失中則苦。

The Commentary on the Judgment says: "A harsh degree of restraint is not proper." This is because the path has reached its end. Zhu Xi's "Benyi" says: this sentence is explained from the point of view of reason. Cheng Yi's "Yichuan Commentary on the Changes" says: when restraint reaches an extreme, it becomes harsh, and harshness cannot be maintained firmly, so the path has reached its end. The "Ji Shuo" cites Kong Yingda saying: if "harsh restraint" is regarded as the correct path to follow, the path will become blocked and unsmooth. The "Ji Shuo" also cites Wu Kang's comment saying: when restraint is moderate, it is harmonious; when it is not moderate, it is not harmonious. The "Shangshu · Hongfan" says: "Jia se zuo gan," meaning that crops are sweet because they are cultivated in the central earth; it also says: "Yan shang zuo ku," meaning that fire is bitter because it has been scorched to the extreme. The Nine in the Fifth is "gāng dé zhōng" and can practice restraint, thus becoming the "Gan Jie" of the "Jie" hexagram; the Six at the Top is soft and has lost the center, and has over-restrained, thus becoming the "Ku Jie" of the Six at the Top. Therefore, things that are moderate are sweet, and those that are not moderate are bitter.

俞氏炎曰：凡物過節則苦，味之過正，形之過勞，心之過思，皆謂之苦。節而苦，則非通行之道，故曰“其道窮也”。黃氏淳耀曰：合於中，即“甘”即“亨”。失其中，即“苦”即“窮”。苦與甘反，窮與亨反。

Collecting interpretations cite Yu Yan's view: any thing that goes beyond its proper measure becomes bitter—excessive taste, excessive exertion, excessive thought—all are called bitterness. When restraint leads to bitterness, it is not a principle that can be universally followed, so the Commentary on the Judgment says, "Its path is exhausted." Collecting interpretations also cite Huang Chunyao's view: conformity to the middle is "sweet," which is also "smooth"; losing the middle is "bitter," which is also "exhausted." Bitterness and sweetness are opposites, exhaustion and smoothness are opposites. When viewed in pairs, the balance of the卦 of "Restraint" becomes clear.

說以行險，當位以節，中正以通。本義 又以卦德卦體言之，“當位”“中正”，指五。又坎為通。程傳 以卦才言也，內兌外坎，“說以行險”也。人於所說則不知已，遇艱險則思止，方說而止，為《節》之義。“當位以節”，五居尊，當位也。在澤上，有節也。當位而以節，主節者也。處得中正，節而能通也。中正則通，過則苦矣。

The Commentary on the Judgment says: Using a harmonious and joyful virtue to proceed on a dangerous path, residing in the proper position and practicing restraint, holding fast to the middle and the upright to achieve success. Zhu Xi's "Benyi" says: These sentences are discussing the "guade" (the nature and disposition of the upper and lower trigrams) and the "guti" (the distribution of the six yao's yin and yang). "When in the proper position" and "being upright and centered" both refer to the nine in the fifth position. Additionally, the Kan trigram has the meaning of communication. Cheng Yi's "Yichuan Commentary on the Changes" says: This is discussing the material of the hexagram. The inner trigram is Dui and the outer trigram is Kan, which is "speaking about proceeding on a dangerous path." People often cannot stop when they are engaged in something they enjoy, and when they encounter difficulties, they only want to stop. Being joyful yet able to stop is the meaning of "jie" (restraint). "When in the proper position and practicing restraint" refers to the nine in the fifth position being in a position of honor, which is called "being in the proper position." It is located above the泽 (lake), so it has the quality of restraint. Being in the proper position and practicing restraint is the yao that governs restraint. It is also in a position that is both centered and upright, so it can restrain and achieve success. To be centered and upright brings success, but to go beyond that brings hardship.

集說 孔氏穎達曰：更就二體及四五當位，重釋行節得亨之義，以明“苦節”之窮也。林氏希元曰：九五陽剛居尊，當位以主節於上。而所節者得其中正，是可以通行於天下。案 “說以行險”，先儒說義未明。蓋《節》有阻塞難行之象，所謂險也。而其所以“亨”者，則以其有安適之善，而無拘迫之苦，所謂說也。當位以位言，中正以德言。

The collected interpretations cite Kong Yingda's explanation: here, the text re-examines the upper and lower parts of the hexagram as well as the fourth and fifth lines, and explains the principle of moderation leading to success, in order to contrast with the idea of a harsh moderation leading to hardship. The collected interpretations also cite Lin Xiyuan's explanation: the ninth line at the fifth position, being a strong yang line in the exalted position, is in the right place and is at the top governing moderation; what it moderates is all in the middle and upright, thus it can be applied throughout the world. Li Guangdi comments: the phrase "say (or explain) through danger" has not been clearly explained by previous scholars. The hexagram of Moderation originally has the image of obstruction and difficulty, which is called danger; yet it can be successful because there is comfort within it, without the hardship of constraint and pressure, which is called "say." "Being in the right place" refers to the position of the lines, while "middle and upright" refers to virtue.

當位則有節天下之權，中正則能通天下之志。此三句，當依孔氏為總申彖辭之義。說則不苦，而通則不窮矣。蓋上文既以全卦之善言之，此又專主九五及卦德以申之，正與《漸》卦同例。

Li Guangdi continued: When in the correct position, one holds the authority to control the world; being upright and just, one can understand the hearts of people throughout the world. "Speaking with joy to take on danger" and the following three sentences should be interpreted according to Kong Yingda's explanation, as a general elaboration on the meaning of the Hexagram Statement: being harmonious prevents hardship, and being open and accessible prevents being in a desperate situation. The previous text already discussed the overall benefits of the entire hexagram, and here it specifically reiterates the meaning of the fifth line, nine five, and the hexagram's virtue again. The structure is the same as in the Commentary on the Judgment of the Hexagram Zhan.

天地節而四時成，節以制度，不傷財，不害民。本義 極言《節》道。程傳 推言《節》之道，天地有節，故能成四時，無節則失序也。聖人立制度以為節，故能不傷財害民。人慾之無窮也，苟非節以制度，則侈肆至於傷財害民矣。

The Commentary on the Judgment says: Heaven and Earth have measures and limits, thus the four seasons are established. By using institutions and regulations to control, one does not damage resources and does not harm the people. Zhu Xi's "Benyi" says: This explains the principle of Moderation to its extreme. Cheng Yi's Yichuan Commentary on the Changes says: This extends the principle of Moderation. Heaven and Earth have measures and limits, thus the four seasons are established; without measures and limits, the cold and heat would become disorderly. The sage establishes institutions and regulations as measures and limits, thus achieving not damaging resources and not harming the people. Human desires are inherently boundless. If not controlled by regulations, indulgence and extravagance will eventually lead to the depletion of resources and harm to the people.

吳氏曰慎曰：《革》曰“天地革而四時成”，此曰“天地節而四時成”。限止之謂《節》，改易之謂《革》。《節》淺而《革》深，《節》先而《革》後。四時舉其大者言之，天地之化，刻刻相節，時時相革。

Collected Commentaries cite Wu Yashen's explanation: The "Commentary on the Judgment" of the "Revolution" hexagram says, "Heaven and Earth change, and the four seasons are formed." Here it says, "Heaven and Earth are regulated, and the four seasons are formed." Limiting and stopping is called "Regulation," while changing and transforming is called "Revolution." "Regulation" is shallow, while "Revolution" is deep; "Regulation" comes first, and "Revolution" follows. The four seasons are merely examples of the greater aspects. In reality, the workings of Heaven and Earth are constantly regulated moment by moment and transformed moment by moment.

中孚，柔在內而剛得中，說而巽，孚乃化邦也。本義 以卦體卦德釋卦名義。程傳 二柔在內，中虛為誠之象。二剛得上下體之中，中實為孚之象。卦所以為《中孚》也。“說而巽”，以二體言卦之用也。上巽下說，為上至誠以順巽於下，下有孚以說從其上。如是，其孚乃能化於邦國也。若人不說從，或違拂事理，豈能化天下乎？集說 張子曰：“孚”者，覆乳之象也。夫覆乳者必剛外而柔內。雖柔內，非陽則不生，故“剛得中”而為“孚”也。

The Commentary on the Judgment says: The hexagram Zhongfu has yao (lines) of flexibility within and strong lines in the middle, harmonious and yielding, thus sincerity can influence the state. Zhu Xi's Benyi says: This explains the meaning of the hexagram by its structure and its virtue. Cheng Yi's Yichuan Commentary on the Changes says: The third and fourth lines, which are flexible, are in the middle, and the middle is empty, which represents the image of sincerity; the second and fifth lines, which are strong, each occupy the middle of the upper and lower trigrams, and the middle is solid, which represents the image of sincerity. Hence, the hexagram is called Zhongfu. "Speaking and yielding" refers to the function of the hexagram as a whole: the upper trigram is Xun (wind) and the lower trigram is Dui (lake), meaning that those above show sincerity and yield to those below, and those below, with sincerity and joy, obey those above. Thus, sincerity can influence the whole country. If people's hearts are not convinced or if actions go against reason, how can sincerity influence the world? The collected interpretations cite Zhang Zai saying: The term "fu" refers to the image of birds incubating eggs and feeding their young. All incubating eggs and feeding young require a hard exterior and a soft interior; although the interior is soft, without yang energy, the eggs cannot hatch. Therefore, "strong lines in the middle" is what makes "fu" possible.

王氏宗傳曰：以成卦觀之，在二體則為中實，在全體則為中虛。蓋中不虛則有所累，有所累，害於信者也。中不實則無所主，無所主則又失其信矣，故曰《中孚》。案 “柔在內而剛得中”，其義甚精，非柔在內則中不虛矣，非剛得中則中又不實矣。地至虛也，然唯陰中有陽，故受天氣而生物。月至虛也，然唯水陰根陽，故受日光而發照。物之雌牝，受陽精而胎化者亦然。此卦之名，所以取於乳卵者此也。老子亦曰：髣兮髴，其中有物，窈兮冥，其中有精，真精之中，其中有信。蓋見及此也。

Collecting interpretations cite Wang Zongcheng's saying: From the perspective of the upper and lower trigrams, it is called "middle reality," but from the perspective of the whole hexagram, it is called "middle emptiness." If the middle is not empty, there will be entanglements, and entanglements will hinder sincerity; if the middle is not real, there will be no master, and without a master, sincerity is lost. Therefore, the hexagram is named "Middle Sincerity." Li Guangdi comments: The statement "softness is inside and firmness is in the middle" is very precise: it is not because the soft lines are inside that the middle is not empty; it is not because the firm lines are in the middle that the middle is not real. The earth is the most empty, yet because it contains yang within its yin, it can receive the heavenly qi and nurture all things; the moon is the most empty, yet because its water yin has yang as its root, it can receive sunlight and emit brightness; female animals also bear offspring and nurture life by receiving the yang essence, which is the same principle. This is why this hexagram is named after nurturing and egg hatching. The reason for this is here. Laozi also said: "Vague and indistinct, yet there is something within; deep and dark, yet there is essence within; within the true essence, there is trust." He probably also saw this aspect.

又案《無妄》天德也，天德實，實則虛矣，故曰《無妄》，言其虛也。《中孚》地德也，地德虛，虛則實矣，故曰《中孚》，言其實也。唯《無妄》之主於虛也，故六爻之義，皆貴乎無謀望作為之私，反是則有妄矣。唯《中孚》之主於實也，故六爻之義，皆貴乎有誠心實德之積，反是則非孚矣。二卦之義，實相表裡。

Li Guangdi further explained: The hexagram "Wu Wang" discusses the virtue of Heaven. Heavenly virtue is real, but when it is real to the extreme, it appears as emptiness. Therefore, the hexagram is named "Wu Wang," which refers precisely to its emptiness. The hexagram "Zhong Fu" discusses the virtue of Earth. Earthly virtue is empty, but when it is empty to the extreme, it appears as reality. Therefore, the hexagram is named "Zhong Fu," which refers precisely to its reality. Because "Wu Wang" emphasizes emptiness, all its six lines emphasize the value of not scheming or acting with private intentions, and the opposite would be considered delusion. Because "Zhong Fu" emphasizes reality, all its six lines emphasize the value of accumulating sincere virtue, and the opposite would be considered untrustworthy. The meanings of these two hexagrams are indeed complementary to each other.

豚魚吉，信及豚魚也。利涉大川，乘木舟虛也。本義 以卦象言。程傳 信能及於“豚魚”，信道至矣，所以“吉”也。以“中孚”涉險難，其利如乘木濟用而以虛舟也。舟虛則無沈覆之患，卦虛中，為虛舟之象。

The Commentary on the Judgment says: "The pig and fish are auspicious," meaning sincerity and trust extend even to creatures like pigs and fish; "It is advantageous to cross a great river," meaning riding on a hollow wooden boat. Zhu Xi's "Benyi" says: these two sentences are based on the imagery of the hexagram. Cheng Yi's Yichuan Commentary on the Changes says: sincerity and trust can reach even the ignorant creatures like pigs and fish, so faith in the Way is complete, hence auspicious. Using the sincerity of the Zhongfou hexagram to cross dangerous situations, the convenience is like using an empty boat to cross a river. The boat is empty, so there is no fear of sinking or capsizing; the two central lines of this hexagram are empty, which is the image of an empty boat.

集說 王氏弼曰：用《中孚》以涉難，若“乘木舟虛也”。鄭氏湘鄉曰：仁及草木，言草木難仁也。誠動金石，言金石難誠也。“信及豚魚”，言豚魚難信也。蔡氏清曰：木在澤上，既為乘木之象，外實內虛，又為舟虛之象。

Collective commentary cites Wang Bi's explanation: using the sincerity of the hexagram Zhongfū to navigate through dangers is as steady as "riding a wooden boat in emptiness." Collective commentary cites Zheng Xiangxiang's explanation: saying benevolence extends to grass and trees is because grass and trees are hardest to move by benevolence; saying ultimate sincerity moves metal and stone is because metal and stone are hardest to move by sincerity; saying "faith reaches even a pig and fish" is also because pigs and fish are hardest to be moved by faith and righteousness. Collective commentary cites Cai Qing's explanation: wood floating on a marsh is the image of riding a wooden boat; this hexagram has the outer two lines solid and the inner two lines empty, which is the image of an empty boat.

吳氏曰慎曰：“豚魚吉”，蓋信及豚魚者之吉，非豚魚吉也。故在卦辭不可以“豚魚吉”三字為句，當以“中孚豚魚”為讀。《彖傳》“信及豚魚”，即“中孚豚魚”也。中孚以利貞，乃應乎天也。本義 信而正，則應乎天”矣。集說 蘇氏軾曰：天道不容偽。

Collecting interpretations cites Wu Yashen’s statement: the phrase “the pig and fish are auspicious” refers to those who are sincere and trustworthy towards the pig and fish who are fortunate, not the pig and fish themselves being fortunate. Therefore, in the Hexagram Statement, the three characters 「豚鱼吉」 should not be read as a separate sentence, but rather as 「Zhongfu豚鱼」. The Commentary on the Judgment says “trust extends to the pig and fish”, which is exactly 「Zhongfu豚鱼」. The Commentary on the Judgment also states that “Zhongfu” is beneficial by maintaining correctness, which is in harmony with heaven. Zhu Xi’s “Basic Meaning” says that being sincere and walking upright corresponds with the heavenly way. Collecting interpretations also cites Su Shi’s statement: the heavenly way cannot tolerate the slightest hypocrisy.

小過，小者過而亨也。本義 以卦體釋卦名義與其辭。程傳 陽大陰小，陰得位，剛失位而不中，是“小者過”也，故為小事過。過之小小者與小事有時而當過，過之亦小，故為《小過》。事固有待過而後能亨者，過之所以能亨也。

The Commentary on the Judgment says: The hexagram of "Small Crossing" refers to a small matter that goes beyond its limits and thus achieves smoothness. Zhu Xi's "Basic Meaning" says: This uses the structure of the hexagram to explain the meaning of the hexagram name and the hexagram statement. Cheng Yi's "Yichuan Commentary on the Changes" says: Yang is great, Yin is small. In this hexagram, the Yin lines are in proper positions, but the Yang lines are not in proper positions and are not in the center. This is called "small crossing," so it is about slightly exceeding in small matters. The excess is very slight, and sometimes small matters inherently require a slight excess, so exceeding still remains small. Therefore it is called "Small Crossing." Indeed, there are some things in the world that can only be accomplished by slightly exceeding, and this is precisely why "exceeding" can lead to smoothness.

集說 孔氏穎達曰：順時矯俗，雖過而通。朱氏震曰：《小過》，小者過也。蓋事有失之於偏，矯其失，必待小有所過，然後偏者反於中。謂之過者，比之常理則過也。過反於中，則其用不窮而亨矣，故曰“小者過而亨也”。

The collected interpretations cite Kong Yingda's view: following the trend to correct the prevailing customs, although it may go a little too far, the matter can still proceed smoothly. The collected interpretations also cite Zhu Zhen's view: "Xiao Guo" means that the small aspect goes beyond. When things are biased toward one side and become improper, to correct this improperness, one must go a little beyond, so that the extreme side can return to the middle. The reason it is called "over" is that it is compared to ordinary principles. Going a little beyond actually returns to the middle, so its usefulness is not exhausted and it can be smooth and unimpeded. Therefore, the Commentary on the Judgment says, "the small one goes beyond and thus achieves smoothness."

王氏宗傳曰：言以過故亨也。天下固有越常救失之事，如《象》所謂“過乎恭”、“過乎哀”、“過乎儉”是也，不有所過，安能亨哉？故曰“小者過而亨也”。案 此釋義，與“《遯》而亨也”同。《遯》非得已之事，然必《遯》而後亨。《小過》亦非得已之事，然必過而後亨，故其釋義同也。

Collected Commentaries cite Wang Zongcheng's saying: This refers to the idea that only by going a little beyond the proper measure can there be success. The world naturally has instances where one goes beyond the usual way to correct mistakes. For example, the Great Image discusses "exceeding in reverence," "exceeding in mourning," and "exceeding in frugality." Without a slight excess, how could things proceed smoothly? Therefore, the Commentary on the Judgment says, "a small excess leads to success." Li Guangdi comments: This explanation is of the same kind as the Commentary on the Judgment of the卦 of Retreat, which says, "retreating leads to success." Retreat is not something people wish to do, yet without retreat, success is not possible; similarly, a slight excess is not something people wish to do, yet without a slight excess, success is not possible. Therefore, the explanations in both cases are the same.

過以利貞，與時行也。程傳 過而利於貞，謂“與時行也”。時當過而過，乃非過也，時之宜也，乃所謂正也。集說 蘇氏軾曰：《彖》之所謂“利貞”，即《象》之所謂“過乎恭”“儉”與“哀”者，時當然也。

The Commentary on the Judgment says: A slight excess is advantageous for maintaining correctness, which is to act in accordance with the circumstances. Cheng Yi's Commentary on the Changes says: A slight excess yet advantageous for maintaining correctness is what is meant by 'acting in accordance with the times.' When the circumstances indeed call for a slight excess and one does indeed exceed slightly, that does not count as excess, but rather as an appropriate action in accordance with the times, which is precisely what is called correctness. The collected interpretations cite Su Shi saying: The 'favorable constancy' discussed in the Commentary on the Judgment corresponds to the 'excess in reverence,' 'excess in frugality,' and 'excess in sorrow' mentioned in the Great Image Commentary. These are all in accordance with the circumstances as they naturally should be.

朱氏震曰：君子制事，以天下之正理，所以《小過》者，時而已，故曰“過以利貞，與時行也”。蔡氏淵曰：“與時行”，謂隨《小過》之時而用其正也。龔氏煥曰：道貴得中，過非所尚，然隨時之宜，施當其可則過也，乃所以為中也，故曰“過以利貞，與時行也”。“與時行”而不失其貞，則過非過矣。

Collecting sayings cites Zhu Zhen's view: A gentleman handles affairs according to the correct principles of the world; he is willing to make slight compromises only in order to conform to the right timing, hence the Commentary on the Judgment says, "Excess is beneficial and correct, and it is in accordance with the time." Collecting sayings cites Cai Yuan's view: What is meant by "in accordance with the time" is to apply the correct path in line with the situation of the Minor Overstep. Collecting sayings cites Gong Huan's view: The way values moderation, and excess is not something to be esteemed; however, when acting in accordance with the appropriate timing, if the action is just right, then although it appears excessive, it is actually moderate, hence "Excess is beneficial and correct, and it is in accordance with the time." When acting in accordance with the time without losing correctness, then excess is no longer considered excess.

柔得中，是以小事吉也。本義 以二五言。剛失位而不中，是以不可大事也。本義 以三四言。程傳 《小過》之道，於小事有過則吉者，而《彖》以卦才言吉義。“柔得中”，二五居中也。陰柔得位，能致“小事吉”耳，不能濟大事也。“剛失位而不中”，是以不可大事，大事非剛陽之才不能濟。三不中，四失位，是以“不可大事”。《小過》之時，自“不可大事”，而卦才又不堪大事，與時合也。

The Commentary on the Judgment says: the flexible lines are in the center, so it is auspicious for minor matters. Zhu Xi's "Basic Meaning" says: this refers to the lines six in the second and six in the fifth. The Commentary on the Judgment also says: the strong lines are out of position and not in the center, so they cannot accomplish great matters. Zhu Xi's "Basic Meaning" says: this refers to the lines nine in the third and nine in the fourth. Cheng Yi's Yichuan Commentary on the Changes says: the principle of the hexagram Xiao Guo is that a slight excess in minor matters brings auspiciousness; the Commentary on the Judgment explains the reason for this auspiciousness through the nature of the lines. "Flexible lines in the center" refers to the lines six in the second and six in the fifth being in the center of their respective trigrams. Yin and flexible lines that are in position can only bring auspiciousness for minor matters, but cannot achieve great things. "Strong lines out of position and not in the center" is why they cannot accomplish great matters—great matters are not something that strong yang lines can fail to accomplish. The line nine in the third is not in the center, and the line nine in the fourth is out of position, so "it is not suitable for great matters." The situation of the hexagram Xiao Guo inherently does not allow for great matters, and the nature of the lines is also incapable of handling great matters. These two aspects are perfectly aligned.

朱氏震曰：於小事有過而不失其正則吉，“柔得中”也。作大事非剛得位得中不能濟，失位則無所用其剛，不中則才過乎剛。是以《小過》之時，不可作大事也。胡氏炳文曰：矯大下之枉者，以過為正。然“剛過而中”為《大過》，“柔得中”為《小過》，是則事有當過者，而皆不可外乎中也。

Collective commentary cites Zhu Zhen's view: passing a little beyond in small matters without losing the right path brings good fortune, because "the flexible is in the center." To accomplish great undertakings, one cannot succeed without a strong line that is both in the right position and in the center. If the position is lost, the strong line has nowhere to be applied; if not in the center, the quality of being strong becomes excessive. Therefore, during the time of "Small Excess," one should not initiate great undertakings. Collective commentary also cites Hu Bingwen's view: correcting the crookedness of the world often requires a slight excess as the standard. However, "Great Excess" is "strong excess but in the center," while "Small Excess" is "the flexible is in the center." This shows that although some matters do require a slight excess, they must not exceed the concept of "center."

案 任大事貴剛，取其強毅，可以遺大投艱也。處小事貴柔，取其畏慎，為能種細勤小也，二者皆因乎時，得中者，適乎時之謂也。此卦“柔得中”，“剛失位而不中”，則有行小事適時，而行大事則非其時之象。

Li Guangdi commented: Taking on major responsibilities requires strength, as it demands firmness, resilience, and decisiveness, which can bear the heavy and difficult tasks entrusted to one. Handling minor matters requires gentleness, as it calls for reverence and caution, enabling one to focus on details. Both should be determined according to the situation. What is meant by "getting the middle" is to align with the situation. This hexagram shows "gentleness in the middle" but "strength losing its position and not being in the middle," thus forming an image of being appropriate for small matters but inappropriate for major ones.

有飛鳥之象焉，飛鳥遺之音，不宜上宜下大吉，上逆而下順也。本義 以卦體言。程傳 “有飛鳥之象焉”，此一句不類《彖》體。蓋解者之辭誤入《彖》中。中剛外柔，飛鳥之象。卦有此象，故就“飛鳥”為義。事有時而當過，所以從宜，然豈可甚過也。如“過恭”“過哀”“過儉”，《大過》則不可，所以在《小過》也。所過當如飛鳥之遺音，鳥飛迅疾，聲出而身已過，然豈能相遠也，事之當過者亦如是。身不能甚遠於聲，事不可遠過其常，在得宜耳。

The Commentary on the Judgment says: There is an image of a flying bird in the hexagram. The flying bird leaves behind a sound, which is not suitable to go upward but rather to go downward, which is great auspiciousness, because going upward is against the natural order and going downward is in accordance with it. Zhu Xi's "Basic Meaning" says: This is speaking about the structure of the hexagram. Cheng Yi's "Yichuan Commentary on the Changes" says: "There is an image of a flying bird" is not in the style of the Commentary on the Judgment, and it is likely that the words of an interpreter have been mistakenly included in the Commentary on the Judgment. In this hexagram, the two central lines are strong, and the four outer lines are weak, which is the image of a flying bird. Since the hexagram has this image, the meaning is established through the concept of a flying bird. Sometimes things should be taken a little beyond the norm, but only if it is appropriate. However, one should not go too far. For example, being overly respectful, overly sorrowful, or overly frugal, if taken to the extreme as in the hexagram of Great Excess, it would be inappropriate. Therefore, such excess is only found in the hexagram of Small Excess. The degree of excess should be like the sound left behind by a flying bird: the bird flies quickly, the sound is emitted while the body has already passed by, yet the body and the sound are not too far apart. Similarly, when something is taken a little beyond the norm, the body should not be too far from the sound, and the matter should not exceed the normal course too much; the key is to be appropriate.

“不宜上宜下”，更就鳥音取宜順之義。過之道，當如飛鳥之遺音，夫聲逆而上則難，順而下則易，故在高則大。山上有雷，所以為過也。過之道，順行則吉，如飛鳥之遺音宜順也。所以過者，為順乎宜也。能順乎宜，所以大吉。

Cheng Yi then said, "It is not suitable to go up but suitable to go down," which again refers to the meaning of "suitable for following" taken from the sound of a bird's call. The principle of excess should be like the sound left by a flying bird: if the sound goes against the direction upward, it is difficult; if it follows downward, it is easy. Therefore, being in a high place makes the sound seem louder. This hexagram represents thunder on a mountain, where thunder should be in the sky, but now it is on the mountain, hence it is called excess. The principle of excess, when followed, brings good fortune, just as the sound left by a flying bird is suitable for following. The reason for a slight excess is to follow what is appropriate for the situation; since it can follow what is appropriate, it brings great good fortune.

集說 王氏弼曰：施過於不順，凶莫大焉。施過於順，過更變而為吉也。胡氏瑗曰：四陰在外，二陽在內，是內實外虛，故“有飛鳥之象”也。飛鳥翔空，無所依著，愈上則愈窮，是上則逆也。下附物則身可安，是下則順也。猶君子之人，過行其事以矯世勵俗，必下附人情，亦“宜下”而“不宜上”也。

The collected interpretations cite Wang Bi's view: applying "excess" to an unsmooth situation brings about the greatest danger; but applying "excess" to a smooth situation turns it into good fortune. The collected interpretations also cite Hu Yuan's view: four yin lines are outside and two yang lines are inside, indicating that the inner part is solid and the outer part is empty, hence the image of a flying bird. A flying bird soars in the sky without any support, the higher it goes, the more it loses its footing, which is going upward against the natural order. When it descends and attaches itself to something tangible, its body becomes secure, which is going downward in accordance with the natural order. Just like a gentleman slightly overdoing things in his actions, in order to correct the prevailing customs and refine the common people, he must still conform to human sentiments, which is why it is appropriate to go downward and inappropriate to go upward.

朱氏震曰：上逆也，故“不宜上”。“下順”也，故“宜下”。《小過》之時，事有時而當過。所以從宜，不可過越已甚，不然必凶也。俞氏琰曰：溯風而上為“逆”，隨風而下為“順”。

Collective commentary cites Zhu Zhen's explanation: going upward is against the natural order, hence "not suitable to go up"; going downward is in harmony with the natural order, hence "suitable to go down." During the hexagram Xiao Guo, although some matters may require a certain degree of progress, it is for the sake of harmony, yet one must not exceed the limit, otherwise misfortune is certain. Collective commentary also cites Yu Yan's explanation: flying against the wind is "reverse," while flying with the wind is "harmonious."

方氏時化曰：聖人因此卦有飛鳥之象，遂即象以戒之曰：“飛鳥有遺音雲。遺音如何？言“不宜上宜下大吉”云耳。夫鳥上飛則逆，下飛則順，其大致也。今自謂宜下而不宜上焉，實為二陽諷也。吳氏曰慎曰：以卦體言，陰乘陽為“逆”，承陽為“順”，四陰分居上下，有逆順之象。

Collecting sayings cites Fang Shihua's saying: The sage, seeing the image of flying birds in this hexagram, used this image to warn: The bird left behind a call. What is the call left behind? It is the statement "It is not suitable to go up, it is suitable to go down, great good fortune." Flying upwards is against the way, flying downwards is in accordance with the way, this is the general situation. Now the Commentary on the Judgment itself says it is suitable to go down and not suitable to go up, actually using this to admonish the two yang lines in the middle. Collecting sayings also cites Wu Yashen's saying: In terms of the structure of the hexagram, a yin line dominating over a yang line is called "against the way," while a yin line being under a yang line is called "in accordance with the way." Four yin lines living apart above and below, exactly showing the image of "against the way" and "in accordance with the way."

案 四陽居中，則有棟樑之象，四陰居外，則有羽毛之象。君子之任大事，則為天下棟樑。修細行，則為天下羽儀。此二卦取象之意也。然以其陰陽皆過多也，故謂之《大過》、《小過》。事固有過以為中者，無嫌於過也。然必過而不失其中，乃歸於無過，故棟則惡其太剛而折。太重而橈，故宜隆於上，不可橈於下也。羽則惡其柔而無立，輕而不戢，故宜就於下，不可颺於上也。

Li Guangdi remarked: The hexagram Tai Guo has four yang lines gathered in the middle, thus resembling a beam; the hexagram Xiao Guo has four yin lines spread out on the outside, thus resembling feathers. A gentleman who shoulders great responsibilities is like the beam of the world; one who cultivates fine conduct is like the model for the world. This is the meaning of the imagery used in these two hexagrams. However, since both have an excess of yin and yang, they are respectively called Tai Guo and Xiao Guo. Although there are cases where a slight excess may actually be appropriate, one should not be overly concerned about it. Yet, it is essential to have excess without losing the middle, which leads to no error. Therefore, a beam is most afraid of being too strong and breaking, or too heavy and bending, so it should be raised high at the top and not pressed down at the bottom; feathers are most afraid of being too weak and unable to stand, or too light and unable to hold on, so they should be attached downward and not fly upward.

《大過》之《彖》曰“剛過而中”，不橈乎下，斯為 既濟，亨，小者亨也。本義 濟下疑脫小字。集說 陸氏銓曰：國家當極盛時，縱有好處，都只是尋常事，所以說“小者亨”。案 亨小之義，陸氏說善。《既濟》之時，自然事事亨通。然特其小者爾，聖人之制治保邦也。制度之立，綱紀之修，以為小，而精神之運，心術之動，以為大。故《屯》難之時而大亨者，以其“動乎險中”，不敢安寧也。《既濟》之時而亨小者，以其已安已治，四達不悖也。《彖》所以言“初吉終亂”者以此，《象》所以言“思患”“豫防”者亦以此。

Li Guangdi's commentary continues: The Commentary on the Judgment of the hexagram Da Guo says, "The strong line goes beyond the center," not causing bending at the bottom, which is considered—there is a missing text here in the original, and the text directly continues to the section of Ji Ji. The Commentary on the Judgment says: Ji Ji is smooth and prosperous, which is the prosperity of the small. Zhu Xi's Benyi says: There is a suspicion that the character "xiao" (small) is missing below the character "ji" (crossing). The collected interpretations cite Lu Quan, who says: When the country is at its peak of prosperity, even though there are benefits, they are just ordinary matters, hence "the small is prosperous." Li Guangdi's commentary: The meaning of "Xing Xiao" (prosperity of the small), Lu Quan's explanation is good. At the time of Ji Ji, naturally everything is prosperous, but the prosperity is only in the small matters. The sage governs the world and maintains the state, considering the establishment of systems and the rectification of rules as small, and the application of spirit and the direction of mind as great. Therefore, during the time of Tun, which is difficult, there is great prosperity, because it "moves in the dangerous center," never daring to be idle; whereas during the time of Ji Ji, there is only small prosperity, because it has already become stable and peaceful, with all things flowing smoothly without obstruction. The Commentary on the Judgment's statement "initially auspicious, finally disorder" is due to this; the Great Image Commentary's statement "thinking of potential dangers" and "preventing in advance" is also due to this.

利貞，剛柔正而位當也。本義 以卦體言。程傳 《既濟》之時，大者固已亨矣，唯有小者未亨也。時《既濟》矣，固宜貞固以守之，卦才剛柔正當其位，當位者其常也。乃正固之義，利於如是之貞也。陰陽各得正位，所以為《既濟》也。集說 俞氏琰曰：三剛三柔，皆正而位皆當。六十四卦之中，獨此一卦而已，故特贊之也。

The Commentary on the Judgment says: "It is advantageous to be firm and correct," because the strong and the weak each return to their proper positions and the lines are all in proper places. Zhu Xi's "Original Meaning" says: this refers to the structure of the hexagram. Cheng Yi's Commentary on the Changes says: at the time of the hexagram of Completion, the great aspects are already harmonious, but the minor aspects have not yet been achieved. Since the situation has already reached completion, it is naturally appropriate to be firm and correct; and the hexagram's structure has the strong and the weak each in their proper positions, which is the normal state, and also means holding to the correct path, hence it is advantageous to be firm and correct. Yin and yang each occupy their proper positions, thus forming the hexagram of Completion. Collected Sayings cite Yu Yan saying: three strong lines and three weak lines each return to their proper positions, and all six lines are in proper places; among the sixty-four hexagrams, only this one is like this, so the Commentary on the Judgment specially praises it.

初吉，柔得中也。本義 指六二。程傳 二以柔順文明而得中，故能成既濟之功。二居下體，方濟之初也，而又善處，是以吉也。集說 粱氏寅曰：《既濟》“柔得中”在下卦，則“初吉”而“終亂”。以文明已過，而坎險繼之也。《未濟》柔得中在上卦，則始末濟而終亨，以出乎坎險，而正當文明也。

The Commentary on the Judgment says: "The beginning is auspicious" because the yao of flexibility is in the center. Zhu Xi's "Original Meaning" says this refers to the Second line. Cheng Yi's Commentary on the Changes says: the Second line, with the virtue of flexibility and propriety, is in the central position, thus achieving the accomplishment of the state of completion; it is in the lower trigram, at the beginning of the accomplishment, and is good at self-cultivation, hence it is auspicious. Collected Sayings cite Liang Yin's saying: In the hexagram of Completion, "flexibility in the center" is in the lower trigram, hence "the beginning is auspicious" but "the end is disorder" — because the civilization of the trigram Li has passed, and then comes the danger of the trigram Kan; in the hexagram of Non-Completion, "flexibility in the center" is in the upper trigram, hence the beginning is not yet completed but the end is smooth — because it has already passed through the danger of Kan, and is just about to meet the civilization of Li.

案 凡《易》義以剛中為善，而《既濟》，《未濟》皆善柔中者。《既濟》以內卦為主，至外卦則向乎《未濟》矣。《未濟》亦以內卦為主，至外卦則向乎《既濟》矣。亦猶《泰》之善在二，而《否》之善在五。

Li Guangdi remarked: In general, the Zhou Changes favor a strong line in the central position. However, both the Ji Ji and Wei Ji hexagrams commend a weak line in the central position. The Ji Ji hexagram takes the inner trigram as its main focus, but shifts to Wei Ji in the outer trigram; the Wei Ji hexagram also takes the inner trigram as its main focus, but shifts to Ji Ji in the outer trigram. This is similar to the Tai hexagram's excellence being in Nine Two, while the Po hexagram's excellence is in Nine Five.

終止則亂，其道窮也。程傳 天下之事，不進則退，無一定之理，擠之終不進而止矣，無常止也。衰亂至矣，蓋其道已窮極也。九五之才非不善也，時極道窮，理當必變也，聖人至此奈伺？曰：唯聖人為能通其變於未窮，不使至於極也，堯舜是也，故有終而無亂。

The Commentary on the Judgment says: When things come to an end and stop moving, disorder will arise, because the path has been exhausted. Cheng Yi's Commentary on the Changes says: The affairs of the world do not remain stationary; they either advance or retreat. There is no such thing as remaining in one place without movement. When one reaches the end and stops advancing, it is not a case of being able to remain stable for long. Decline and chaos will follow, because the path has been exhausted. The quality of the Nine in the Fifth is not bad, but when the situation has reached its extreme and the principles have come to an end, by reason, change is inevitable. So what does the sage do in such a situation? The answer is: Only the sage can foresee the exhaustion and change the situation before it reaches the end, preventing affairs from reaching an extreme. Yao and Shun did this, so they achieved a good ending without chaos.

集說 侯氏行果曰：由止故物亂而窮也。《乾鑿度》曰：《既濟》、《未濟》者，所以明戒慎，全王道也。胡氏瑗曰：天下久治，則人苟安，萬務易墜，禍患不警，故持盈守成之道，當須至兢至慎，然後可以久濟。苟止於逸樂，不自省懼，以為終安，亂斯至矣，此聖人深戒之 張氏清子曰：卦曰“終亂”，而《彖》曰“終止則亂”，非終之能亂也。於其終而有止心，此亂之所由生也。俞氏琰曰：人之常情，處無事則止心生，止則怠，怠則有患而不為之防，此所以亂也。當知“終止則亂”，不止則不亂也。

The collected interpretations cite Hou Xingguo's view: precisely because of stopping, things become chaotic and reach an end. The "Yi Wei Gan Zao Du" says: the hexagrams "Ji Ji" and "Wei Ji" are used to emphasize caution and carefulness in preserving the Way of the King. The collected interpretations cite Hu Yuan's view: when the world enjoys long peace and prosperity, people become careless and complacent, and all affairs become easy to neglect. When calamity comes, they are not alert. Therefore, the way to maintain fullness and preserve achievements must be extremely cautious and careful, only then can they be maintained for a long time. If one remains in comfort and pleasure, without self-reflection and without fear, thinking that peace will last forever, chaos will come. This is what the sage deeply warns us about (the original text here has a missing passage). The collected interpretations cite Zhang Qingzi's view: the hexagram statement speaks of "final chaos," while the "Tuan Zhuan" says "when things come to an end, chaos arises." This shows that it is not the "end" itself that causes chaos, but the mind of stopping at the end that leads to chaos. The collected interpretations cite Yu Yan's view: human nature tends to develop a mind of stopping when in a state of no affairs. Once stopped, people become slack, and once slack, they fail to prepare for troubles, which is the source of chaos. One must understand that "when things come to an end, chaos arises," but if one does not stop, chaos will not arise.

未濟，亨，柔得中也。本義 指六五言。程傳 以卦才言也。所以能“亨”者，以“柔得中”也。五以柔居尊位，居剛而應剛，得柔之中也。剛柔得中，處《未濟》之時可以“亨”也。集說 蔡氏淵曰；《既濟》之後必亂，故主在下卦而“亨”取二。《未濟》之後必濟，故主在上卦而“亨”取五。

The Commentary on the Judgment says: The hexagram "Not Yet Completed" is smooth and unobstructed because the yao of flexible nature is in the center. Zhu Xi's "Basic Meaning" says: This refers to the sixth line in the fifth position. Cheng Yi's Commentary on the Changes says: This is based on the material of the hexagram. Its smoothness and unobstructedness is because "the flexible is in the center." The sixth line in the fifth position, being a flexible yao, occupies a noble position. It is in a strong position and corresponds to a strong yao, which is the flexible being in the center. The strong and the flexible each occupy their proper place, and thus, in the time of "Not Yet Completed," it is smooth and unobstructed. Collected Sayings cite Cai Yuan's statement: After "Already Completed," disorder is sure to arise, so the main yao is in the lower trigram, and "smooth" refers to the sixth line in the second position. After "Not Yet Completed," completion is sure to come, so the main yao is in the upper trigram, and "smooth" refers to the sixth line in the fifth position.

小狐汔濟，未出中也。濡其尾無攸利，不續終也。雖不當位，剛柔應也。程傳 據二而言也。二以剛陽居險中，將濟者也。又上應於五，險非可安之地。五有當從之理，故果於濟如“小狐”也。既果於濟，故有“濡尾”之患，未能出於險中也。

The Commentary on the Judgment says: A small fox is about to cross the river, indicating that it has not yet emerged from the peril of the坎 (trouble). Its tail gets wet, which brings no benefit, showing that it has not completed the task. Although all six lines are not in the right position, the yin and yang lines correspond in pairs, which is called 'response'. Cheng Yi's Commentary on the Changes says: This is discussed from the perspective of the Nine in the Second. The Nine in the Second, being a yang line in the perilous trigram, represents someone who is about to cross the river. It also corresponds upward to the Six in the Fifth, which is a place not suitable for rest, yet the Six in the Fifth has reasons worth following. Therefore, the crossing is decisive, like the small fox. However, crossing too decisively leads to the worry of 'wet tail', and it has not yet escaped the peril.

其進銳者其退速，始雖勇於濟，不能繼續而終之，無所往而利也。雖陰陽不當位，然剛柔皆相應。當《未濟》而有與，若能重慎，則有可濟之理。二以“汔濟”，故“濡尾”也。卦之諸爻皆不得位，故為《末濟》。《雜卦》云： “《未濟》，用之窮也”。謂三陽皆失位也。斯義也，聞之成都隱者。

Cheng Yi continued to say: Those who rush forward quickly also retreat quickly; although they start off brave in crossing the river, they cannot continue and complete the task, so going anywhere brings no benefit. Although all the lines are not in the proper position, the yin and yang are all mutually corresponding. Being in the state of 'Not Yet Completed' yet having companions who are in harmony, if they can be especially cautious, there is a way to cross over. The line Nine in the Second is 'almost crossing' and thus 'wet the tail'. All six lines of this hexagram are not in the correct position, hence it is called 'Not Yet Completed'. The 'Zaji Guazhuan' says 'Not Yet Completed, the use of the extreme', referring to the three yang lines losing their positions. This meaning, I heard from a hermit in Chengdu.

集說 《朱子語類》云：“小狐汔濟”，汔字訓幾，與《井》卦同。既曰幾，便是未出坎中。郭氏鵬海曰：《既濟》之吉，以“柔得中”。《未濟》之“亨”，亦以“柔得中”，則敬慎勝也。《既濟》之“亂”以終止，《未濟》之“無攸利”以“不續終”，則克終難也。《既濟》之貞以“剛柔正”，《未濟》之可濟以“剛柔應”，則交濟之功也。既曰“柔得中”，而又有“不續終”之戒，可見濟事無可輕忽之時。既曰“不當位”，又著剛柔之應，可見得人無不可濟之享。

Collecting interpretations cite Master Zhu's "Classical Sayings" which say: "The word 'qi' in 'small fox almost crossing the river' is interpreted as 'ji', the same as the use of 'qi' in 'almost reaching the well in the Well hexagram'. Since it refers to almost, it means that one has not yet emerged from the danger of the Kan trigram. Collecting interpretations also cite Guo Penghai's view: The good fortune of the "Already Achieved" hexagram relies on "the soft and central", while the success of the "Not Yet Achieved" hexagram also relies on "the soft and central", showing that success depends entirely on reverence and caution. The "chaos" in the "Already Achieved" hexagram comes from stopping at the end, while the "no benefit" in the "Not Yet Achieved" hexagram comes from failing to continue, showing that achieving a good end is most difficult. The "can be maintained" in the "Already Achieved" hexagram relies on "the proper balance of hardness and softness", while the "can be achieved" in the "Not Yet Achieved" hexagram relies on "the mutual response of hardness and softness", showing that achieving success depends on the mutual cooperation between upper and lower. Since it says "the soft and central", and then warns "not continuing to the end", it shows that at the moment of achieving something, there is not a single moment that can be careless. Since it says "not in the proper position", yet points out the mutual response of hardness and softness, it shows that as long as one has the right people, there is no difficulty that cannot be overcome.

吳氏曰慎曰：《既濟》曰“終止則亂”，此曰“無攸利，不續終也”，蓋事之《既濟》而生亂，與《未濟》而無終者，皆一念之怠為之，君子是以貴“自強不息”。

The collected interpretations cite Wu Yashen's saying: The hexagram "Ji Ji" discusses "termination leads to disorder," here it says "nothing is beneficial, because the completion is not continued." When a matter has already been accomplished yet disorder arises, and when a matter has not yet been completed and remains unfinished, both situations result from a single moment of slackness. Therefore, the gentleman places great importance on "self-renewal without end."

本義 象者，卦之上千兩象。及兩象之六爻，周公所繫之辭也。

Zhu Xi's "Ben Yi" says: The term "xiang" refers to the two images taken from the upper and lower parts of a hexagram, as well as the six lines formed by these two images. The Duke of Zhou attached statements to them, which are called "shang qian" in the original text, meaning "upper and lower." Later scholars referred to the section that summarizes the images of both parts of the hexagram and establishes the virtue of the gentleman as the "daxiang," and the section that explains each line statement line by line as the "xiaoxiang."

天行健，君子以自強不息。本義 “天”，乾卦之象也。凡重卦皆取重義，此獨不然者，天一而已。但言“天行”，則見其一日一周，而明日又一周，若重複之象，非至健不能也。君子法之，不以人慾害其天德之剛，則“自強”而“不息”矣。

The Great Image Commentary says: The heavens are ever vigorous and unceasing in their movement, and the gentleman takes this as a model to cultivate himself without rest. Zhu Xi's "Original Meaning" states: "Heaven" is the image of the Qian hexagram. Generally, all compound hexagrams take the meaning of the upper and lower trigrams being stacked together, but this hexagram is an exception, because heaven is singular. Simply saying "heaven moves" shows that it turns once a day, and again the next day, giving the appearance of repetition. Only something that is extremely vigorous can be like this. The gentleman models himself after it, not allowing his innate vigorous virtue to be harmed by human desires, thus achieving "self-cultivation" and "without ceasing."

程傳 卦下象，解一卦之象。爻下象，解一爻之象。諸卦皆取象以為法，乾道覆育之象至大，非聖人莫能體，欲人皆可取法也。故取其行健而已，至健固足以見天道也。“君子以自強不息”，法“天行”之“健”也。

Cheng Yi's Commentary on the Changes says: The Image Commentary below each hexagram explains the image of the hexagram, while the Image Commentary below each line explains the image of that line. Each hexagram takes an image as a model to follow. The image of the Heaven hexagram, which represents the vastness of the Heaven's covering and nurturing, is too great for a sage to fail to comprehend; however, the Great Image Commentary is meant for everyone to follow, so it only selects the aspect of its movement being strong and vigorous. Strength and vigor to the extreme are sufficient to reveal the way of Heaven. "The superior man acts with perseverance and never ceases" is precisely following the "strong" aspect of "Heaven's movement."

集說 游氏酢曰：至誠無息，“天行健”也，若文王之德之純是也。未能無息而不息者，料子之自強也，若顏子三月不違仁是也。《朱子語類》云：乾重卦上下皆《乾》，不可言兩天。昨日行，一天也。今日又行,亦一天也。其實一天而行健不已。有重天之象，此所以為“天行健”。坤重卦上下皆《坤》，不可言兩地，地平則不見其順，必其高下層層，有重地之象，此所以為“地勢坤”。

The collected interpretations cite You Cuo's saying: ultimate sincerity without interruption is like "the heavens move vigorously," and the virtue of King Wen, which is pure and unceasing, is an example of this. If one has not yet reached the state of complete sincerity without interruption but strives to maintain it continuously, that is the self-strengthening of a gentleman, as exemplified by Yan Hui, who for three months did not deviate from the way of benevolence (the original text mistakenly says "liangzi" instead of "junzi"). The collected interpretations also cite Master Zhu's "Collected Sayings": the Qian hexagram, when overlaid, has Qian above and below, yet it cannot be said to represent two heavens. Yesterday, the heavens turned once, and it was still this one heaven; today, they turn again, and it is still this one heaven. In reality, it is just one heaven that moves vigorously without end, and the image of overlapping heavens is thus formed, which is what "the heavens move vigorously" signifies. Similarly, the Kun hexagram, when overlaid, has Kun above and below, yet it cannot be said to represent two earths. If the ground is flat, its gentleness is not apparent; only when it is high and low, layered upon each other, does the image of overlapping earths emerge, which is what "the earth's disposition is yielding" signifies.

問天運不息，“君子以自強不息”。曰：非是說天運不息，自家去趕逐，也要學它如此不息。只是常存得此心，則天理常行，而周流不息矣。又曰：天運不息，非特四時為然，雖一日一時，頃刻之間，其運未嘗息也。

The Shu Leiclass of Master Zhu records that someone asked: Since the heavens never cease their movement, "the superior man cultivates himself without ceasing," does this mean that people should follow the heavens and strive to keep up? Master Zhu answered: It does not mean that because the heavens never cease their movement, one should chase after them. Rather, one should learn from the heavens to never cease. As long as one constantly maintains this mind, the heavenly principle will flow continuously, naturally circulating without ceasing. He also said: The heavens never cease their movement, not only in the four seasons, but even in every moment, every instant, their movement has never ceased.

胡氏炳文曰：上經四卦，《乾》曰“天行”，《坤》曰“地勢”，《坎》曰“水洊至”，《離》曰“明兩作”，先體而後用也。下經四卦，《震》曰“洊雷”，《艮》曰“兼山”，《巽》曰“隨風”，《兌》曰“麗澤”，先用而後體也。乾坤不言重，異於六子也。稱健不稱乾，異於坤也。

Collected Commentaries cite Hu Bingwen's explanation: In the Upper Classic, the four pure hexagrams, "Qian" (Heaven) speaks of "the movement of heaven," "Kun" (Earth) speaks of "the terrain of earth," "Kan" (Water) speaks of "water flowing continuously," and "Li" (Fire) speaks of "light shining from both sides." All of these first mention the essence and then the function. In the Lower Classic, the four pure hexagrams, "Zhen" (Thunder) speaks of "repeated thunder," "Gen" (Mountain) speaks of "mountains overlapping," "Xun" (Wind) speaks of "wind following," and "Dui" (Lake) speaks of "water reflecting in a lake." All of these first mention the function and then the essence. The hexagrams "Qian" and "Kun" do not mention the word "heavy" (重), differing from the six subordinate hexagrams: "Zhen," "Xun," "Kan," "Li," "Gen," and "Dui." The hexagram "Qian" refers to "active" (健) but not to "Qian," differing from "Kun."

蔡氏清曰：孔子於釋卦名卦辭之後，而復加之以《大象》者，蓋卦名卦辭之說有限，而聖人胸中義理無窮。故自“天行健”至“火在水上《未濟》 ”，自“君子自強不息”至“慎辨物居方”，皆聖人之蘊，因卦以發者也。林氏希元曰：夫子贊《易》，既釋卦名卦辭，而有《彖傳》、《文言》諸作矣。見得《易》理無窮，又合二體之象，作《傳》以發明之。

Collecting sayings cites Cai Qing's view: After Confucius explained the names and statements of the hexagrams, he added the Great Image Commentary, because the names and statements of the hexagrams could only express limited meanings, while the principles in the mind of the sage were boundless. Therefore, from "Heaven's movement is vigorous" up to "Fire on Water, The Uncompleted," and from "The gentleman should strive without ceasing" up to "Carefully distinguish things and their proper places," these are all the principles stored in the sage's mind, expressed through the images of the hexagrams. Collecting sayings also cites Lin Xi Yuan's view: When Confucius commented on the Zhou Changes, having already explained the names and statements of the hexagrams and written the Commentary on the Judgment and the Discourses on the Wings, he realized the principles of the Changes were endless, and thus combined the images of the upper and lower trigrams to compose another Commentary to explain them.

何氏楷曰：健而無息之謂乾，《中庸》言至誠無息者，通之於天也。自強言不息，不言無息，學之為法天事耳。始於不息，終於無息，故《中庸》於無息之下文，而推原之曰不息則久。自強之法何如？曰主敬，君子莊敬日強。

Collected Commentaries cite He Kai's explanation: being strong and unbroken is called Qian. The Zhongyong says "the highest sincerity has no cessation," which speaks of human beings reaching up to heaven. Here, it says "self-strengthening without ceasing" rather than "without cessation," because scholars can only imitate heaven. The beginning is "without ceasing," and the end is "without cessation," so the Zhongyong explains the phrase "without cessation" by saying "without ceasing, there is longevity." Where does self-strengthening begin? It begins with the character "respect" — the Li Ji says that a gentleman becomes more vigorous day by day through solemn respect.

案 《彖傳》釋名，或舉卦象，或舉卦德，或舉卦體。《大象傳》則專取兩象以立 潛龍勿用，陽在下也。本義 “陽”，謂九。“下”，謂潛。程傳 陽氣在下，君子處微，未可用也。

Li Guangdi remarked: The Commentary on the Judgment explains the names of the hexagrams, sometimes referring to the images of the hexagrams, sometimes to their virtues, and sometimes to their structures. The Great Image Commentary, however, specializes in using the images of the upper and lower trigrams to establish its meaning. The original text here is missing some words, and the following directly continues with the Small Image Commentary of the Qian hexagram. The Small Image Commentary says: "The dragon remains hidden and should not be used," because the yang line is still below. Zhu Xi's "Benyi" says: "Yang" refers to the yang line labeled as nine, and "below" refers to the hidden position. Cheng Yi's Yichuan Commentary on the Changes says: the yang energy is still at the bottom, and the gentleman is in a humble position, and it is not yet the time to act.

集說 胡氏炳文曰：夫子於《乾》、《坤》初爻，揭陰陽二字以明《易》之大義。《乾》初曰“陽在下”，《坤》初曰“陰始凝”。扶陽抑陰之意，已見於言辭之表。見龍在田，德施普也。程傳 見於地上，德化及物，其施已普也。

The collected interpretations cite Hu Bingwen's statement: Confucius specially marked the words "yin" and "yang" in the first line of the Qian and Kun hexagrams to clarify the great meaning of the Zhou Changes. The first line of Qian says "yang is at the bottom," and the first line of Kun says "yin begins to condense." The intention to support yang and restrain yin is already expressed beyond the words. The Small Image Commentary says: "The dragon appears on the field," indicating that the benevolence has already spread widely. Cheng Yi's Yichuan Commentary on the Changes says: the dragon appears on the ground, its virtue spreads to all things, and its benevolence has already become universal.

集說 陸氏希聲曰：陽氣見於田，則生植利於民。聖人見於世，則教化漸於物。故曰“德施普也”。梁氏寅曰：“德施普”，正孟子所謂正己而物正者也。所謂“德施”，豈必博施濟眾，乃謂之施乎。蓋聞其風而興起者，無非其德之施也。

Collective commentary cites Lu Xisheng's saying: When yang energy appears in the fields, grass and trees grow, which benefits the people. When a sage appears in the world, his teachings gradually permeate all things. Therefore, it is said, "His virtue is widespread." Collective commentary also cites Liang Yin's saying: "His virtue is widespread" is exactly the meaning of what Mencius said, "Correcting oneself leads to the correction of things." So what is meant by "virtue being spread"? Is it not that one must widely bestow kindness and help the masses? Anyone who hears his example and becomes inspired and strives forward is surely a result of his virtue being spread.

終日乾乾，反復道也。本義 “反覆”，重複踐行之意。程傳 進退動息，必以道也。集說 項氏安世曰：三以自修，故曰“反覆”。四以自試，故曰進退。或躍在淵，進無咎也。本義 可以進而不必進也。程傳 量可而進，適其時則無咎也。集說 石氏介曰：“進無咎也”一句，是承“或躍在淵”言，非決其疑也。蓋曰如此而進，斯無咎耳。

The Small Image Commentary says: "To be diligent day and night" means to repeatedly walk along the path. Zhu Xi's "Benyi" says that "repeatedly" means to repeatedly practice. Cheng Yi's "Yichuan Commentary on the Changes" says that advancing and retreating, moving and stilling, must all follow the Dao. The Collected Sayings cite Xiang Anshi saying: Nine in the Third is about self-cultivation, hence "repeatedly"; Nine in the Fourth is about self-testing, hence "advancing and retreating." The Small Image Commentary says: "To leap up from the abyss" means to advance without error. Zhu Xi's "Benyi" says that one may advance, but it is not necessary to do so. Cheng Yi's "Yichuan Commentary on the Changes" says that one should advance only after measuring what is feasible, and advancing at the right time will not result in error. The Collected Sayings cite Shi Jie saying: the phrase "to advance without blame" is said in continuation of "to leap up from the abyss," and is not meant to resolve doubts; it merely means that advancing in this way will not lead to error.

飛龍在天，大人造也。本義 “造”，猶作也。集說 徐氏幾曰：“大人造”者，聖人作也。龍以飛而在天，猶大人以作而居位。“大人”釋“龍”字，“造”釋“飛”字。亢龍有悔，盈不可久也。程傳 盈則變，“有悔”也。集說 谷氏家傑曰：亢不徒以時勢言，處之者與時勢懼亢方謂之盈，“不可”二字，聖人深為處盈者致戒。

The Small Image Commentary says: "A dragon flying in the sky" signifies the rise of a great person. Zhu Xi's "Benyi" states that "zao" is like "zuo," meaning to rise up. The Collected Sayings cite Xu Ji's explanation: the phrase "a great person rises" refers to the emergence of a sage. A dragon is in the sky because it flies, just as a great person occupies his position because he rises. "Great person" explains the word "dragon," and "zao" explains the word "fly." The Small Image Commentary says: "A dragon at the peak has regret," because fullness cannot last. Cheng Yi's Yichuan Commentary on the Changes says that when something is full, it must change, hence "there is regret." The Collected Sayings cite Gu Jiajie's explanation: "Kang" does not refer only to circumstances, but refers to the person holding this position reaching the peak along with the circumstances, which is called fullness; the words "cannot" are a solemn warning from the sage to those who are in a state of fullness.

用九，天德不可為首也。本義 言陽剛不可為物先，故六陽皆變而吉。“天行”以下，先儒謂之《大象》。“潛龍”以下，先儒謂之《小象》。後放此。程傳 “用九”，天德也。天德陽剛，復用剛而好先，則過矣。

The Small Image Commentary says: "Use of all nines," the Heavenly Virtue cannot be the head of all things. Zhu Xi's "Benyi" says: this refers to the fact that yang strength should not take precedence over all things, hence when all six yang lines change to yin, it becomes auspicious. He also says: from "Heaven's movement is vigorous" and similar passages, previous scholars called them "Great Images," which are derived from the images of the upper and lower trigrams to establish the virtue of the gentleman; from "The hidden dragon should not be used" and similar passages, previous scholars called them "Small Images," which explain each line statement individually. The following hexagrams follow this pattern. Cheng Yi's "Yichuan Commentary on the Changes" says: "Use of all nines" is the Heavenly Virtue. The Heavenly Virtue is originally yang strength; if one continues to use strength and insists on taking the lead, it would be excessive.

集說 谷氏家傑曰：一歲首春，一月首朔，似有首矣。然春即臘之底，朔即晦之極，渾渾全全，要之莫知所終，引之鳥有其始，更無可為首也。“用九”者，全體天德，循環不已，聖人之御天者此也。

Collecting sayings cite Gu Jiajie's view: A year takes spring as its beginning, a month takes the first day as its beginning, so it seems to have a beginning; but spring is right after the end of the twelfth lunar month, and the first day follows the end of the last day of the month, forming a continuous whole. When examined closely, we cannot determine where it ends, nor can we trace back to where it begins, let alone consider it as a beginning (the original text "bird has" should be "there is none"). The so-called "use of nine" fully embodies heavenly virtue, continuing endlessly. The sage controls the heavenly way by relying on this.

案 此“不可為首”，與“不可為典要”語勢相似，非戒辭也。若言恐用剛之太過，不可為先。則“天德”兩字，是至純至粹，無以復加之稱。非若剛柔仁義倚於一偏者之謂，尚恐其用之太過而不可為先，則非所以為天德矣。程子嘗曰：動靜無端，陰陽無始，蓋即“不可為首”之義。如所謂不可端倪，不可方物，亦此意也。

Li Guangdi remarked: The phrase "cannot be first" here has a similar tone to the expression "cannot be taken as a principle" in the "Great Treatise." It is not meant as a warning. If one interprets it as a caution against using strength too much and thus not taking the lead, then the term "Heavenly Virtue" itself is a name of utmost purity and perfection, unlike strength, flexibility, benevolence, and righteousness, which are partial. If one still worries about using it too much and thus not taking the lead, then it would no longer be Heavenly Virtue. Cheng Yi once said, "Motion and stillness have no beginning, yin and yang have no origin," which precisely expresses the meaning of "cannot be first." Also, expressions such as being indescribable and having no definite form are all referring to this meaning.

地勢坤，君子以厚德載物。本義 地，坤之象，亦一而已。故不言重，而言其勢之順，則見其高下相因之無窮，至順極厚，而無所不載也。程傳 坤道之大猶乾也，非聖人孰能體之，地厚而其勢順傾，故取其順厚之象。而云“地勢坤”也，君子觀坤厚之象，以深厚之德，容載庶物。

The Great Image Commentary says: The form of the earth is smooth and yielding, so the gentleman takes it as a model, using his deep and profound virtue to carry and support all things. Zhu Xi's "Basic Meaning" says: Earth represents the image of Kūn, and it is only one, so it does not mention repetition, but only describes its smooth and yielding form; thus showing that it is continuous and unending, with high and low parts connected in succession, reaching the utmost in smoothness and thickness, and therefore able to carry all things. Cheng Yi's "Yichuan Commentary on the Changes" says: The great nature of the Kūn path is the same as that of the Qian path; such a profound understanding is not something ordinary people can grasp. Since the earth is both thick and its trend is smooth and yielding, it is taken as the image of "the earth's trend is Kūn." The gentleman sees the image of Kūn's thickness and thus uses his deep virtue to carry and support all things.

集說 《朱子語類》云：高下相因只是順，然唯其厚，所以高下只管相因去，只見得它順。若是薄底物，高下只管相因，則傾陷了，不能如此之無窮矣。君子體之，唯至厚為能載物。

The collected interpretations cite Master Zhu's words from the "Classical Sayings" saying: high and low depend on each other continuously, which is precisely the meaning of "smoothness"; however, only because it is thick can it continue to depend on each other in this way, appearing smooth. If it were something thin, such layer upon layer of high and low would collapse quickly, and could not extend endlessly like the earth. The gentleman understands this, and thus knows that only when something is extremely thick can it support all things.

林氏希元曰：“地勢坤”，言地勢順也。於此就見其厚，故“君子以厚德載物”，蓋坤之象為地，重之又得《坤》焉。則是地之形勢，高下相因，頓伏相仍，地勢之順，亦唯其厚耳。不厚，則高下相因便傾陷了，安得如此之順。唯其厚，故能無不持載，故君子厚德以承載天下之物。夫天下之物多矣，君子以一身任天下之責。群黎百姓，倚我以為安。鳥獸昆蟲草木，亦倚我以為命。使褊心涼德，其何以濟，而天下之望於我者亦孤矣。

Collecting interpretations cite Lin Xi Yuan's view: "The earth is坤" means the earth's form is smooth and follows the natural order. From this smoothness, its thickness is evident, so it follows with "the gentleman uses thick virtue to carry all things." The image of坤 is the earth, and when it is repeated, it is still坤, meaning the earth's form is high and low in succession, rising and falling continuously. The reason the earth's form is smooth is because it is thick. If it were not thick, such high and low succession would collapse, and there would be no such smoothness. Because it is thick, nothing can be too heavy for it to carry. Therefore, the gentleman should use thick virtue to carry all things under heaven. There are so many things in the world; the gentleman shoulders the responsibility of the whole world: the common people rely on me for stability, birds, beasts, insects, grass, and trees also rely on me for survival. If one's heart is narrow-minded and one's virtue is cold and thin, what can one use to accomplish these things? The expectations of the people would then be in vain.

履霜堅冰，陰始凝也，馴致其道，至堅冰也。程傳 “陰始凝”而為霜，漸盛則至於“堅冰”。小人雖微，長則漸至於盛，故戒於初。“馴”，謂習。習而至於盛。習，因循也。

The Small Image Commentary says: Treading on frost indicates that hard ice is coming, as the yin energy is just beginning to condense. Following this path step by step, one reaches the hard ice. Cheng Yi's Commentary on the Changes says: When yin energy first condenses into frost, it gradually increases and becomes hard ice. Small people start off weak, but once they grow, they gradually become powerful, so the warning is given already in the first line. "Xun" means practice; when practiced over time, it reaches its peak.the so-called practice means continuing along the same path without change.

集說 孔氏穎達曰：“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。於“履霜”而逆以“堅冰”為戒，所以防漸慮微，慎終於始。邱氏富國曰：《乾》韌九，《小象》釋之以“陽在下”。《坤》初六，《小象》釋之以“陰始凝”。聖人慾明九六之為陰陽，故於《乾》、《坤》之初畫言之。

Collective Commentary cites Kong Yingda's saying: "Tun" is like taming and familiarizing, similar to birds and beasts that have been raised and become accustomed, meaning following the path of yin and yang, becoming accustomed to it without stopping, thus reaching the state of solid ice. When one is just stepping on frost, one should take solid ice as a warning, which is to prevent small matters from growing into big ones, and to think through the outcome from the beginning. Collective Commentary also cites Qiu Fuguo's saying: In the first line of the Qian hexagram, the Small Image Commentary explains it as "Yang at the bottom"; in the first line of the Kun hexagram, the Small Image Commentary explains it as "Yin beginning to condense." The sage aims to clarify that nine and six represent yang and yin, so he specifically points this out in the first line of the Qian and Kun hexagrams (the original text "Renjiu" should be "Chujiu").

胡氏炳文曰：上六曰“其道窮也”，由初六順習其道，以至於窮耳，兩其“道字”具載始末，經曰“堅冰至”，要其終也。《傳》曰“至堅冰”，原其始也。六二之動，直以方也，不習無不利，地道光也。程傳 承天而動，“直以方”耳，“直方”則大矣。“直方”之義，其大無窮。地道光顯，其功順成，豈習而後利哉。

Collecting interpretations cite Hu Bingwen's statement: the line "its path is exhausted" in the upper sixth line refers to the initial sixth line following that path and becoming familiar with it until it reaches the end. The two instances of the word "path" cover the beginning and the end. The line statement says "solid ice has arrived," which is looking into its conclusion; the small image commentary says "the solid ice has reached," which is tracing back to its beginning. The small image commentary says: the action of the sixth line in the second position is upright and square; no practice is needed and there is no disadvantage, because the way of the earth is bright and expansive. Cheng Yi's commentary in Yichuan's Commentary on the Changes says: following heaven and moving, it is just "upright" added to "square"; being upright and square, it becomes great. The meaning of "upright and square" is great without limit. The way of the earth is bright and prominent, its function follows the principles naturally, how can it be that it is only beneficial after practice?

集說 王氏安石曰：六二之動者，六二之德，動而後可見也。因物之性而生之，是其“直’也。成物之形而不易，是其“方”也。王氏宗傳曰：《坤》之六二，以順德而處正位。六爻所謂盡地之道者，莫二若也，故曰“地道光也”。

Collective commentary cites Wang Anshi's view: what is meant by the movement of the Second line (Six in the Second) is that the virtue of the Second line must be activated in order to be seen. To nurture things according to their inherent nature is called its 'uprightness'; to complete the form of things without alteration is called its 'constancy'. Collective commentary also cites Wang Zong's explanation: in the Hexagram of Earth, the Second line (Six in the Second) resides in the correct position with virtuous conduct. Among the six lines, none surpasses the Second line in fulfilling the principles of the earth path, hence it is said 'the path of the earth shines'.

項氏安世曰：《乾》以九五為主爻，《坤》以六二為主爻。蓋二卦之中，唯此二爻既中且正。又五在天爻，二在地爻，正合乾坤之本義也。《乾》主九五，故於五言《乾》之大用，而九二止言乾德之美。《坤》主六二，故於二言坤之大用，而六五止言坤德之美。六二之“直”，即至柔而動剛也。六二之“方”，即至靜而德方也。其“大”，即“後得王而有常，含萬物而化光也”。其“不習無不利”，即“《坤》道其順乎，承天而時行”也。六二蓋全具坤德者。孔子懼人不曉六二何由兼有乾直，故解之曰：“六二之動，直以方也。”言坤動也剛，所以能直也。又懼人不曉六二何由無往不利，故又解之曰：“地道光也。”言地道主六二，猶《乾》之九五，言乃位乎天德也。

The collected interpretations cite Xiang Anshi's view that in the Qian hexagram, the main line is the nine in the fifth position, while in the Kun hexagram, the main line is the six in the second position. This is because among the six lines in both hexagrams, only these two lines are both central and correct. Moreover, the fifth line is the position of heaven, and the second line is the position of earth, which exactly corresponds to the original meaning of Qian and Kun. In the Qian hexagram, since the main line is the nine in the fifth position, the great use of Qian is explained on the fifth line, while the nine in the second position only discusses the beauty of Qian's virtue. In the Kun hexagram, since the main line is the six in the second position, the great use of Kun is explained on the second line, while the six in the fifth position only discusses the beauty of Kun's virtue. The "straightness" of the six in the second position is what the "Wenyan" refers to as the most gentle yet once moved it becomes strong. The "uprightness" of the six in the second position is what is meant by the most still and virtuous conduct being upright. Its "greatness" is expressed as "after obtaining the principal position, it has a constant nature, containing all things and transforming them into light." Its "without practice there is no disadvantage" is expressed as "the way of Kun is its smoothness, following heaven and acting in accordance with the right time." The six in the second position can be said to completely embody the virtue of Kun. Confucius feared that people would not understand why the six in the second position could possess the "straightness" of Qian, so he explained, "the movement of the six in the second position is straight and upright," meaning that when Kun moves, it immediately shows strength, thus becoming straight. He also feared that people would not understand why the six in the second position is beneficial in all directions, so he further explained, "the way of earth is bright," meaning that the way of earth is centered on the six in the second position, just as the Qian hexagram explains the nine in the fifth position as "occupying the position of heavenly virtue."

蔡氏清曰：地道是直方，地道之光是直方而大處，直方而大，即便“不習無不利”。葉氏爾瞻曰：直以方，看一以字。六二之動方矣，然由其存乎內者直，是以見乎外者方也。含章可貞，以時發也，或從王事，知光大也。

Collective Commentary cites Cai Qing's view: the earth's path is straight and square, and the great manifestation of the earth's path is a place that is straight, square, and great; being straight, square, and great naturally leads to "no adversity without practice." Collective Commentary also cites Ye Erzhan's view: "straight with square," one should pay attention to the character "yi" (with). The action of line six in the second is square, but because there is straightness within, what is manifested outside is square. The Small Image Commentary says, "contain brightness and be constant," meaning to wait for the right time to act; "or follow the king's affairs" indicates his insight is bright and extensive.

程傳 夫子懼人之守文而不達義也，又從而明之，言為臣處下之道，不當有其功善，必含晦其美，乃正而可常。然義所當為者，則以時而發，不有其功耳，不失其宜，乃以時也。非含藏終不為也，含而不為，不盡忠者也。“或從王事”，《象》只舉上句，解義則並及下文，它卦皆然。“或從王事”而能“無成有終”者，是其知之光大也。唯其知之光大，故能含晦。淺暗之人，有善惟恐人之不知，豈能“含章”也。

Cheng Yi in Yichuan's Commentary on the Changes says: Confucius feared that people would only cling to the literal meaning without understanding the principles, so he further explained it. As a subject or in a lower position, one should not take credit for the good things, but rather keep one's virtues hidden, which is considered correct and enduring. However, when it comes to matters of righteousness, one should still act according to the right timing, but not claim the credit. Not losing what is appropriate is called "acting in accordance with the right time." It is not that one should remain hidden and never act. If one hides and does nothing, that is not being loyal. The phrase "or follow the king's affairs" is only quoted in the Small Image, but when explaining the meaning, the following part is also included, following the same pattern in other hexagrams. Being able to "follow the king's affairs" and yet achieve "no success but a complete end" shows the breadth and clarity of one's insight. It is precisely because of this broad and clear insight that one can hold onto one's virtues. A shallow and dull person, fearing that others do not know of his good deeds, could never "conceal his brilliance."

集說 呂氏祖謙曰：《傳》云唯其知之光大，故能含晦。此極有意味，尋常人慾含 王氏申子曰：含非含藏終不發也，待時而後發也。“或從王事”而能“無成有終”者，必其知之光大也。淺暗者有善唯恐人不知，豈能含晦哉！

Collected Sayings cites Lü Zuxian's statement: Yichuan's Commentary on the Changes says, "It is only because his knowledge is bright and expansive that he can conceal and hide." These words are very meaningful; ordinary people wish to conceal — the original text here is missing some characters. Collected Sayings also cites Wang Shenzi's statement: the term "contain" does not mean to hide and never reveal, but rather to wait for the right moment to act. One who can "follow the king's affairs" and achieve "no success but a proper end" must certainly have broad and bright insight. A shallow and dark-minded person, upon having a bit of merit, would fear others not knowing about it, how could he possibly contain it?

括囊無咎，慎不害也。程傳 能慎如此，則無害也。黃裳元吉，文在中也。本義 文在中而見於外也。程傳 黃中之文，在中不過也。內積至美而居下，故為“元吉”。集說 谷氏家傑曰：“黃裳”，是中德之發為文治也。《象》又推本於在中，謂文豈由外襲者哉！文德實具於中故也。中具於內曰“黃中”，中見於外曰“黃裳”。文在中乃闇然之章，不顯之文也，即美在其中意。

The Small Image Commentary says: "The bag is tied up, no harm will come." This is because of being cautious, thus avoiding harm. Cheng Yi's Commentary on the Changes says: when one is cautious to this extent, there will be no calamity. The Small Image Commentary says: "The yellow undergarment brings great good fortune." This refers to virtue hidden within. Zhu Xi's Commentary says: virtue is contained within but also expressed outwardly. Cheng Yi's Commentary on the Changes says: the yellow color in the center refers to virtue that is contained within but not excessive; possessing extremely beautiful virtue while being in a low position, thus it is called "great good fortune." The Collected Commentary cites Gu Jiajie's saying: "Yellow undergarment" refers to virtue in the center being expressed as cultural governance. The Small Image Commentary further traces back to the concept of "being in the center," meaning that the cultural virtue does not come from outside, but is inherently present in the heart. Virtue present within is called "yellow in the center," and virtue expressed outwardly is called "yellow undergarment." Virtue contained in the center is a kind of subdued yet luminous virtue, not showing off, which is the meaning of "beauty lies within" as mentioned in the Wenyan.

龍戰于野，其道窮也。程傳 陰盛至於窮極，則必爭而傷也。集說 趙氏汝楳曰：《乾》曰“亢龍有悔，窮之災也。”《坤》曰“龍戰于野，其道窮也”。《乾》至上而窮則災，《坤》至上而窮則戰，戰則不止於悔。

The Small Image Commentary says: "The dragon fights in the wild," because its path has reached its end. Cheng Yi's Commentary on the Changes says that when yin is at its extreme, it must contend, resulting in mutual destruction. The collected interpretations cite Zhao Ru Mei's statement: The Qian hexagram discusses "the dragon at the peak is regretful, which is the calamity of reaching the extreme," while the Kun hexagram discusses "the dragon fights in the wild, which is the extreme of its path." When Qian reaches the top line, it reaches its extreme, resulting in calamity; when Kun reaches the top line, it reaches its extreme, resulting in conflict. Once conflict arises, it is no longer just a matter of regret.

用六永貞，以大終也。本義 初陰後陽，故曰“大終”。程傳 陰既貞固不足，則不能永終，故“用六”之道，利在盛大於終。能大於終，乃“永貞”也。集說 荀氏爽曰：陽欲“無首”，陰以“大終”。

The Small Image Commentary says: "With all sixes, maintain perseverance." This concludes with the idea of great completion. Zhu Xi's "Basic Meaning" states that initially it is yin, but later it becomes yang, so it is called "great completion." Cheng Yi's "Yichuan Commentary on the Changes" explains that yin is inherently insufficient in firmness and perseverance, so it cannot sustain matters permanently. Therefore, the principle of "using all sixes" is beneficial in the concluding phase, allowing for grandeur. To see grandeur in the concluding phase is what is meant by "perpetual perseverance." The collected interpretations cite Xun Shuang's statement that yang should be "without a beginning," while yin should be "great completion."

程氏迥曰：《乾》以元為本，所以“資始”。《坤》以貞為主，所以“大終”。《朱子語類》云：陽為大，陰為小，陰皆變為陽，所謂“以大終”也，言始小而終大也。俞氏琰曰：《坤》體本小，變為《乾》則其用大，故曰“以大終也”。

Collecting interpretations cite Cheng Xiong's statement: The hexagram Qian uses "Yuan" as its fundamental principle, thus being able to "initiate creation"; the hexagram Kun uses "Zhen" as its main principle, thus being able to "greatly conclude". Collecting interpretations cite Master Zhu's "Collected Sayings": Yang numbers are large, Yin numbers are small. Six Yin lines entirely turning into Yang is called "great conclusion", meaning small at the beginning and great at the end. Collecting interpretations cite Yu Yan's statement: The nature of Kun is originally small, but after transforming into Qian, its function becomes great, hence it is said "great conclusion".

陸氏振奇曰：“元亨利貞”，雖《乾》、《坤》有同德，然《乾》重“元”，以元為統。《坤》重“貞”，以貞為安。程氏敬承曰：陽之極不為首，是“無首”也。陰之極“以大終”，是“無終也”。終始循環，變化無端，造化之妙固如此。

The collected interpretations cite Lu Zhenqi's statement: "The four virtues of 'originality, prosperity, benefit, and constancy' are shared by the hexagrams of Qian and Kun. However, the hexagram Qian emphasizes 'originality,' using originality to govern all; the hexagram Kun emphasizes 'constancy,' taking constancy as its foundation." The collected interpretations also cite Cheng Jingcheng's statement: when yang reaches its extreme, it does not have a beginning, which is called 'without a head'; when yin reaches its extreme, it 'ends in greatness,' meaning there is no fixed end. It cycles endlessly, with change having no beginning or end, and this is the profound mystery of nature.

雲雷屯，君子以經綸。本義 坎不言水而言云者，未通之意。“經綸”，治絲之事，經引之，綸理之也。《屯》 程傳 坎不云“雨”而云“雲”者，云為雨而未成者也，未能成雨，所以為《屯》。君子觀《屯》之象，經綸天下之事，以濟於屯難。經、緯、綸、緝，謂營為也。

The Great Image Commentary says: Clouds above and thunder below is the hexagram Zun; the gentleman takes it as a model to manage the affairs of the world. Zhu Xi's Commentary says: The trigram Kan does not refer to water but to clouds, because clouds represent something that has not yet become fully flowing. "Jinglun" originally refers to the act of managing silk threads: "Jing" means to straighten the threads, and "lun" means to arrange them smoothly. As for Zun, the original text here is missing. Cheng Yi's Yichuan Commentary on the Changes says: The trigram Kan does not refer to "rain" but to "clouds," because clouds are something that is about to become rain but has not yet become rain. Since it has not yet become rain, it is called Zun. When the gentleman sees the image of Zun, he goes forth to manage the affairs of the world, to relieve the difficulties of Zun. Jing, wei, lun, ji, all refer to the same kind of careful arrangement and management.

集說 李氏舜臣曰：坎在震上為《屯》，以雲方上升，畜而未散也。坎在震下為《解》，以雨澤既沛，無所不被也。故雷雨作者，乃所以散《屯》。而雲雷方興，則《屯》難之始也。項氏安世曰：經者立其規模，綸者糾合而成之，亦有艱難之象焉。經以象雷之震，綸以象云之合。

Collective commentary cites Li Shunshen's saying: When Kan is above Zhen, it is the hexagram Zun, because clouds are rising and gathering, yet have not dispersed; when Kan is below Zhen, it is the hexagram Jie, because rain has already descended abundantly, moistening everywhere. Thus, thunder and rain raging together are used to dissipate the gathering clouds; while thunder and clouds just beginning to rise mark the beginning of difficulty. Collective commentary also cites Xiang Anshi's saying: "Jing" represents establishing a framework, and "Lun" represents gathering threads to weave, and within this there is also an image of difficulty. "Jing" is used to symbolize the movement of thunder, and "Lun" is used to symbolize the gathering of clouds.

馮氏椅曰：雲雷方作而未有雨，有《屯》結之象。君子觀象以治世之《屯》，猶治絲者，既經之又綸之，所以解其結而使就條理也。吳氏澄曰：君子治世猶治絲，欲解其紛亂。《屯》之時，必欲解其鬱結也。

Collecting interpretations cite Feng Yi's view: clouds and thunder have just begun to arise but rain has not yet fallen, indicating an image of accumulated tension that remains unresolved. The gentleman observes this image to govern the world's accumulated difficulties, just as a silk weaver first threads the warp and then the weft, in order to untangle the knots and bring order. Collecting interpretations also cite Wu Cheng's view: the gentleman governing the world is like untangling silk, needing to resolve the tangled mess; when in a state of turmoil, one must certainly resolve the accumulated blockage.

雖磐桓，志行正也，以貴下賤，大得民也。程傳 賢人在下，時苟未利，“雖磐桓”未能遂往濟時之《屯》。然有濟屯之志，與濟屯之用，志在行其正也。九當屯難之時，以陽而來居陰下，為“以貴下賤”之象。方《屯》之時，陰柔不能自存，有一剛陽之才，眾所歸從也。更熊自處卑下，所以“大得民也”，或疑方《屯》於下，何有貴乎？夫以剛明之才，而下於陰柔，以能濟屯之才，而下於不能，乃“以貴下賤”也，況陽之於陰，自為貴乎！

The Small Image Commentary says: Although hesitating and not advancing, his aspiration is to promote the right path; with a noble status humbly placed beneath the lowly, he gains great popular support. Cheng Yi's Commentary on the Changes says: The virtuous person is in a low position, and if the situation is still not favorable, although he hesitates and remains, unable to directly go forward to relieve the difficulties of the time, he still has the aspiration to relieve the difficulties and the ability to do so. His aspiration is to promote the right path. The initial nine is in the time of difficulty, with a yang line coming to be beneath a yin line, which is the image of 'using nobility to humble the lowly.' In the time of difficulty, the weak and flexible persons cannot even protect themselves, but suddenly there appears a strong and yang material, and the people naturally follow and support him; and more so, since he is willing to place himself in a low position, thus 'gaining great popular support' (the original text 'geng xiong' should be 'geng neng'). Some people doubt: He himself is still in difficulty in a low position, how can he be considered noble? One should know that with a strong, vigorous, and enlightened talent, he is willing to be beneath the weak and flexible, and with a talent capable of relieving the difficulties, he is willing to be beneath those who are incapable. This is 'using nobility to humble the lowly'; and more so, since yang is inherently noble compared to yin.

集說 王氏弼曰：不可以進，故“磐桓”也。非為晏安棄成務也，故“雖磐桓，志行正也”。楊氏萬里曰：“磐桓”不進，豈真不為哉！居正有待，而其志未嘗不欲行其正也。故周公言“居貞”，而孔子言“行正”。

The collected interpretations cite Wang Bi's view: because the situation does not allow further progress, therefore it is said "to linger"; this is not due to seeking comfort and abandoning what should be done, hence it is said "although lingering, the will is upright." The collected interpretations also cite Yang Wanli's view: lingering without advancing, can it really mean unwillingness to act? He is maintaining correctness and waiting for the right moment, and his mind has never ceased thinking about promoting the right path. Therefore, the Duke of Zhou said in the line statement "to remain firm," and Confucius said in the Small Image Commentary "to act uprightly."

王氏申子曰：初“磐桓”有侍者，其志終欲行其正也。況當《屯》之時，陰柔者不能自存，有一陽剛之才，眾必從之以為主。而初又能“以貴下賤”，大得民心。在上者果能建之以為侯，則《屯》可濟矣，故利。胡氏炳文曰：《乾》、《坤》初爻，提出陰陽二字，此則以陽為貴，陰為賤，陽為君，陰為民，陰陽之義益嚴矣。

Collective commentary cites Wang Shenzi's explanation: The initial line, "Nine at the Beginning" is hesitant, indicating that he is waiting for something. His ultimate intention is to promote the right path. Moreover, during a time of difficulty, the weak and flexible cannot protect themselves. Once there is a strong and upright person, people will certainly follow him and regard him as their leader. Since the initial line can "humbly accept the lowly," he gains great popular support. If those in power truly appoint him as a marquis, the difficulty can be overcome, so the line statement says "it is advantageous." Collective commentary also cites Hu Bingwen's explanation: The first lines of the Qian and Kun hexagrams mark "yin" and "yang," but here yang is regarded as noble and yin as humble, yang as ruler and yin as people, making the distinction between yin and yang even clearer.

六二之難，乘剛也。十年乃字，反常也。程傳 六二居《屯》之時，而又“乘剛”，為剛陽所逼，是其患難也。至於十年，則難久必通矣。乃得反其常，與正應合也。十，數之終也。

The Small Image Commentary says: The hardship of line six in the second is due to its being above a strong line; the delay of ten years before marriage is returning to the normal course. Cheng Yi's Commentary on the Changes says: Line six in the second is in a time of difficulty, and it is 'riding on a strong line,' being pressed by the yang below, which is its hardship. After ten years, when the difficulty has lasted long enough, it must open up, thus returning to the normal course and uniting with the properly responding nine in the fifth. Ten is the end of the count.

即鹿無虞，以從禽也，君子舍之，往吝，窮也。程傳 事不可而妄動，以從欲也。“無虞”而“即鹿”，以貪禽也。當《屯》之時，不可動而動，猶“無虞”而“即鹿”，以有從禽之心也。君子則見幾而舍之不從，若往則可吝而困窮也。

The Small Image Commentary says: Pursuing a deer without a guardian to guide the way is merely chasing wild animals; a gentleman would refrain from pursuing, for if he does, he will feel regret and be in a desperate situation. Cheng Yi's Commentary on the Changes states: Acting without considering the circumstances is being led by desire. Pursuing a deer without a guardian is driven by the desire for the deer. In times of difficulty and hardship, one should not act rashly; this is like pursuing a deer without a guardian, because one's mind is set on chasing animals. A gentleman, however, can perceive subtle signs and refrain from pursuing; if he does pursue, he will bring regret and fall intopredicament.

集說 楊氏簡曰：夫無虞而即鹿者，心在乎禽為禽所蔽。雖無虞猶漫往，不省其不 蔡氏清曰：從字重，是心貪乎禽也。故著以字，所謂禽荒者也，是以身徇物也。案 《象傳》有單字成文者，如此爻“窮”也，下爻“明”也，是即起例處。餘卦放此。

Collecting Sayings cites Yang Jian's explanation: someone who goes after a deer without a keeper is entirely focused on the prey, with his eyes obscured by it; although there is no guide, he still goes blindly without realizing the wrongness of his actions—there is a missing text here. Collecting Sayings also cites Cai Qing's explanation: the character "from" in "to follow the game" is used emphatically, indicating a greedy heart towards the prey, hence the special addition of the character "yi" (to); this is the "qinhuang" (game荒) mentioned in the Book of Documents, which refers to being drowned in hunting and sacrificing oneself to external things. Li Guangdi comments: in the Small Image Commentary there are instances where a single character is used to form a statement, such as the character "qiong" (exhaustion) in this line and "ming" (clarity) in the next line. This is exactly where such a style begins, and the rest of the hexagrams follow this pattern.

求而往，明也。程傳 知己不足，求賢自輔而後往，可謂明矣。居得致之地，已不能而遂已，至暗者也。集說 胡氏瑗曰：必待人求於己，然後往而應之。非君子性修智明，其能與於斯乎！

The Small Image Commentary says: Going forward after having a purpose is wise. Cheng Yi's Commentary on the Changes says: Knowing one's own limitations and first seeking the help of the virtuous before proceeding is considered wise; being in a position that can attract the virtuous yet failing to act and giving up is the most foolish. The collected commentary cites Hu Yuan saying: One must wait until others come to seek one's help before going to respond. If one is not a gentleman with thorough cultivation and clear wisdom, how could one reach this level.

俞氏琰曰：彼求而我往，則其往也，可以為明矣。如不待其招而往，則是不知去就之義，謂之明可乎！蔣氏悌生曰：指從九五，凡退下為“來”，進上為“往”。案 《傳》義皆謂己求人也，胡氏俞氏蔣氏，皆作人求己。而已往從之，於求而往三字語氣亦葉。又《易》例六四應初九，從九五，皆有吉義，故作從初從五俱可通。

Collective commentary cites Yu Yan's view: if someone comes to ask and I go to them, such going can be considered wise; if one goes without waiting for an invitation, that is not understanding the proper measure between going and coming, and cannot be called wise. Collective commentary also cites Jiang Tisheng's view: this refers to six in the fourth following nine in the fifth. The general principle of the Zhou Changes is that moving down is called "coming," and moving up is called "going." Li Guangdi explains: the interpretation in Yichuan's Commentary on the Changes says that one seeks others, but Hu Yuan, Yu Yan, and Jiang Tisheng all interpret it as others seeking oneself and oneself going to follow them. This is consistent with the phrase "seeking and going." Furthermore, the general principle of the Zhou Changes is that six in the fourth responds to nine at the beginning and follows nine in the fifth, both containing auspicious meaning, so interpreting it as following nine at the beginning or nine in the fifth is reasonable.

屯其膏，施未光也。程傳 膏澤不下及，是以德施未能光大也。人君之屯也。集說 谷氏家傑曰：“施”字當“澤”字，澤屯而不施，即“未光”，非謂得施而但未光也。

The Small Image Commentary says: Accumulating the dew and rain without letting it flow out is not a great act of giving. Cheng Yi's Commentary on the Changes says: The dew and rain cannot flow down to the people, so the virtue of giving cannot be great, which is a kind of stagnation for a ruler. The collected interpretations cite Gu Jiajie's view: here the character '施' (give) should be understood as '泽' (dew and rain). Accumulating the dew and rain without giving it out is called 'not yet bright,' not meaning that it has already been given but is still not great enough.

泣血漣如，何可長也。程傳 《屯》難窮極，莫知所為，故至泣血。顛沛如此，其能長久乎？夫卦者事也，爻者事之時也。分三而又兩之，足以包括眾理：“引而伸之，觸類而長之，天下之能事畢矣”。集說 楊氏簡曰：“何可長”者，言何可長如此也。非唯深憫之，亦覬其變也，變則庶乎通矣。案 《象傳》凡言“何可長”者，皆言宜速反之，不可遲緩之意，如楊氏之說。

The Small Image Commentary says: crying until the eyes bleed and tears flow continuously, such a situation how can it last long. Cheng Yi's Commentary on the Changes says: difficulties have reached their extreme, not knowing what to do, so it comes to the point of crying blood; when one is in such a state of turmoil, how can it last long. The hexagram discusses a matter, while the line discusses the time of that matter; dividing the three lines into parts and recombining them into six lines is sufficient to include all the myriad principles of the world, so the Great Treatise says, "extend it and elaborate it, apply it to similar cases, and all the abilities in the world are thus completed." The collected commentary cites Yang Jian saying: the phrase "how can it last long" means where can such a situation continue. This is not only a deep sympathy for the situation, but also a hope that it will change; once it changes, it is almost possible to reach a resolution. Li Guangdi comments: wherever the Small Image Commentary speaks of "how can it last long," it means that one should quickly reverse the situation and not delay, just as Yang Jian said.

山下出泉，蒙，君子以果行育德。本義 “泉”，水之始出者，必行而有漸也。程傳 “山下出泉”，出而遇險，未有所之，《蒙》之象也。若人蒙穉，未知所適也。君子觀《蒙》之象，“以果行育德”，觀其出而未能通行，則以果決其所行，觀其始出而未有所向，則以養育其明德也。

The Great Image Commentary says: Mountains below with spring water flowing out, this is the hexagram of "Meng" (Obstinacy). The gentleman takes it as a model, decisively acting and cultivating his virtue. Zhu Xi's "Benyi" says: "Spring water" refers to water just beginning to flow, which necessarily flows forward, step by step, gradually spreading out. Cheng Yi's "Yichuan Commentary on the Changes" says: "Spring water flowing out from under the mountain," once the spring water emerges, it meets obstacles and does not yet know where to go, which is the image of "Meng," just like a person in a state of ignorance and immaturity, not knowing where to go. The gentleman observes the image of "Meng" and "decisively acts and cultivates virtue": seeing that the water has emerged but still cannot flow through, he uses decisiveness to determine his actions; seeing that the water has just emerged without a direction, he uses cultivation to nurture his bright virtue.

集說 周子曰：“童蒙求我”，我正果行，如筮焉。“筮”，叩神也，再三則瀆矣，“瀆則不告”也。“山下出泉”，靜而清也。汨則亂，亂不決也。慎哉其唯時中乎！王氏宗傳曰：不曰“山下有水”，而曰“山下出泉”雲者，泉者水之源，所謂純一而不雜者矣。

Collective commentary cites Zhou Dunyi's saying: The hexagram statement says "the childlike and naive seek me," and I respond with upright and decisive conduct, just like divination. What is called "shì" (divination) is to inquire of the spirits; asking repeatedly would be disrespectful, and if one is disrespectful, the spirits will no longer respond. "Mountains with spring flowing out" represents stillness and clarity; once disturbed, it becomes turbid, and when turbid, it becomes unclear. Be cautious, for the key lies in "the mean of the right time." Collective commentary also cites Wang Zongping's saying: They do not say "water beneath the mountain," but "spring flowing out from beneath the mountain," because spring is the source of water, which is exactly what is meant by being pure and undivided.

徐氏幾曰：《蒙》而未知所造也，必體坎之剛中，以決果其行而達之。《蒙》而未有所害也，必體艮之靜止，以養育其德而成之。蔡氏清曰：“果行育德”，是內外動靜交相養之道。養《蒙》之道，不外乎此。

Collected Sayings cite Xu Ji's view: When one is in confusion and does not know where to go, one must understand the virtue of firmness in the center of the Kan trigram, decisively determine his actions and thus achieve clarity; when one is in confusion but has not yet been harmed by external influences, one must understand the virtue of stillness of the Gen trigram, cultivate and nurture his virtue so that he may attain success. Collected Sayings also cite Cai Qing's view: "Decisive action and cultivation of virtue" refers to the way of mutual nourishment between inner and outer, movement and stillness; the method of educating young children does not go beyond these four characters.

利用刑人，以正法也。本義 “發蒙”之初，法不可不正，懲戒所以正法也。程傳 治蒙之始，立其防限，明其罪罰，正其法也。使之由之，漸至於化也。或疑“發蒙”之初，遽用刑人，無乃不教而誅乎！不知立法制刑，乃所以教也。蓋後之論刑者，不復知教化在其中矣。

The Small Image Commentary says: It is advantageous to apply punishment to people in order to correct the law. Zhu Xi's Benyi says: The beginning of enlightening the ignorant is that the law must not be neglected; punishment is precisely used to correct the law. Cheng Yi's Yichuan Commentary on the Changes says: The beginning of governing the ignorant is first to establish boundaries for prevention and clearly indicate the punishment for crimes, which is to correct the law; by making them follow these, they will gradually be transformed. Some people doubt: To apply punishment at the beginning of enlightenment is not to educate and then punish. They do not realize that establishing laws and punishments themselves are forms of education. Later generations who discuss punishment have completely forgotten that education is contained within punishment.

集說 項氏安世曰：刑之於小，所以脫之於大，此聖人用刑之本心也。所以正法，非所以致刑也。至其極也，用師擊之，猶為御而不寇。蓋聖人之於蒙，哀矜之意常多。此九二之“包蒙”，所以為一卦之主也與。

Collected Commentaries cite Xiang Anshi's view: applying punishment in minor matters is to prevent greater calamity, which reflects the true intention of the sage in using punishment. Punishment is used to correct the law, not to inflict punishment upon people. Even when reaching the extreme, resorting to military force to attack, it is still for defense rather than for plunder. The sage shows more compassion and care towards those who are ignorant, which is probably why the line Nine in the Second, "encompassing the蒙", becomes the main line of the hexagram.

子克家，剛柔接也。本義 指二五之應。程傳 子而克治其家者，父之信任專也。二能主蒙之功者，五之信任專也。二與五剛柔之情相接，故得行其剛中之道，成“發蒙”之功。苟非上下之情相接，則二雖剛中，安能尸其事乎！

The Small Image Commentary says: A son being able to support a family is due to the mutual connection between the strong and the gentle. Zhu Xi's "Benyi" says: This refers to the correspondence between Nine in the Second and Six in the Fifth. Cheng Yi's "Yichuan Commentary on the Changes" says: A son being able to manage the family well is because the father's trust is single-minded; Nine in the Second is able to carry out the work of enlightening the ignorant because Six in the Fifth's trust is single-minded. The mutual connection between the strong and the gentle in Nine in the Second and Six in the Fifth allows Nine in the Second to implement the principle of being strong yet moderate, thus achieving the merit of enlightening the ignorant. If the feelings between above and below are not connected, even though Nine in the Second is strong and moderate, how could he manage this matter?

勿用取女，行不順也。本義 “順”，當作慎，蓋“順”“慎”古字通用，荀子“順墨”作“慎墨”，且行不慎，於經意尤親切。程傳 女之如此，其行邪僻不順，不可取也。集說 熊氏良輔曰：《蒙小象》凡三順字，只是一般，不必以“不順”為“不慎”。蓋六三所行不順，故：勿用取之。

The Small Image Commentary says: Do not marry such a woman, for her behavior is not proper. Zhu Xi's Benyi says: The character "shun" should be read as "shen," and "shun" and "shen" were commonly used interchangeably in ancient times. The "Shenmo" in the Xunzi is written as "Shenmo." Moreover, speaking of "xing bu shen" (behavior not cautious) is more consistent with the meaning of the text. Cheng Yi's Yichuan Commentary on the Changes says: Since the woman is like this, her behavior is perverse and improper, so she should not be married. Jishuo cites Xiong Liangfu's statement: The Small Image Commentary of the Meng hexagram contains three instances of the character "shun," all referring to the same meaning, and there is no need to read "bu shun" as "bu shen." The third line's behavior is improper, hence it is said not to marry her.

困蒙之吝，獨遠實也。本義 實，叶韻去聲、程傳 《蒙》之時，陽剛為“發蒙”者，四陰柔而最遠於剛，乃愚蒙之人，而不比近賢者，無由得明矣。故困於蒙可羞吝者，以其獨遠於賢明之人也。不能親賢以致困，可吝之甚也。“實”，謂陽剛也。

The Small Image Commentary says: Being confined in ignorance and feeling regretful is because it is the line farthest from the actual yang line. Zhu Xi's "Benyi" says: The character "shi" here rhymes and is read in the falling tone. Cheng Yi's "Yichuan Commentary on the Changes" says: At the time of the "Meng" hexagram, the yang lines are responsible for enlightening ignorance; the sixth line in the fourth position, being yin and farthest from the yang lines, represents a person who is ignorant yet does not approach the virtuous, thus unable to gain understanding. Therefore, being confined in ignorance and feeling ashamed and regretful is because it is farthest from the virtuous. Failing to approach the virtuous and thus falling intopredicament is the most regrettable. The term "shi" refers to the yang lines.

集說 孔氏穎達曰：陽主生息，故稱“實”。陰主消損，故不得言實。項氏安世曰：初三近九二，五近上九，三五皆與陽應，唯六四所比所應皆陰：故曰 王氏申子曰：陽實陰虛，“獨遠實”者，謂於一卦之中，獨不能近陽實之賢，故困於蒙而無由達也。

The collected interpretations cite Kong Yingda's explanation: Yang governs growth and nourishment, hence it is called "real"; Yin governs reduction and loss, so it cannot be called real. The collected interpretations also cite Xiang Anshi's explanation: Chiu Liu, Liu San, and Liu Wu are adjacent to Jiü Er, while Liu Wu is adjacent to Shang Jiü. Liu San and Liu Wu both correspond with Yang lines, but Liu Si corresponds only with Yin lines, hence the original text here is missing some words. The collected interpretations also cite Wang Shenzi's explanation: Yang is real, Yin is empty. The phrase "dú yuǎn shí" means that in the entire hexagram, it is the only one that does not connect with the real and virtuous Yang, thus being trapped in ignorance and unable to be enlightened.

童蒙之吉，順以巽也。程傳 舍己從人，順從也。降志下求，卑巽也。能如是，優於天下矣。集說 胡氏一桂曰：“順”，以爻柔言。“巽”，以志應言。利用禦寇，上下順也。本義 “禦寇”以剛，上下皆得其道。程傳 “利用禦寇”，上下皆得其順也。上不為過暴，下得擊去其蒙，“禦寇“之義也。

The Small Image Commentary says: The reason why the child is auspicious is because it is both compliant and yielding. Cheng Yi's Commentary on the Changes says: To set aside one's own preconceptions and listen to others is compliance; to lower one's aspirations and seek guidance from below is humility and yielding. If one can do this, one will be able to handle matters in the world with ease. The collected interpretations cite Hu Yigui's statement: "Compliance" refers to the softness of the line, while "yielding" refers to the harmony of the mind. The Small Image Commentary says: It is advantageous to defend against external enemies because both above and below are in harmony. Zhu Xi's Original Meaning says: Using strength to defend against external enemies, both above and below follow the proper path. Cheng Yi's Commentary on the Changes says: "It is advantageous to defend against external enemies" means that both above and below are in harmony: those above do not act excessively harshly, while those below can overcome their ignorance, which is the meaning of "defending against external enemies."