Zhou Yi Ben Yi (周易本義)

《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！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。

The Zhou Changes (I Ching) includes the meanings of hexagrams, lines, images, and forms. Thus, the actual conditions of heaven and earth and all things become evident. The sage was deeply concerned for the people of the world and future generations. He anticipated the understanding of the principles of all things before the people, and followed up with the completion of all matters after the people. Therefore, he used the numbers of the divination tortoise to determine the forms of all things, and made these forms 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 rules of change. When viewed from the aspect of separation, each thing has its own principle, hence the myriad differences; when viewed from the aspect of unity, all principles return to one way, hence there is no difference. Therefore, the Great Treatise says, "The Book of Changes has the Taiji, which gives rise to the two principles." The "Taiji" refers to the Dao, and the "two principles" refer to Yin and Yang.

陰陽，一道也。太極，無極也。萬物之生，負陰而抱陽，莫不有太極，莫不有兩儀。糹因縕交感，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、耦；爻雖不同，所同者九、六。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。

Yin and Yang originally belong to the same Dao, and the Taiji itself is formless and without image, called the "Wují" (Ultimate Void). The generation of all things is based on carrying Yin and embracing Yang. There is no thing that does not contain Taiji, nor is there any thing that does not contain the two principles of Yin and Yang. The interaction of Yin and Yang energies produces endless changes. Once a form receives life and spirit begins to act with knowledge, true feelings and falsehoods arise, and myriad complexities emerge. The "Zhou Yi" (Book of Changes) is used to determine fortune and misfortune and to accomplish great undertakings. Therefore, it is said: The "Zhou Yi" is the principle of change of Yin and Yang, the hexagrams are the images formed by Yin and Yang, and the lines are the movement of Yin and Yang. The sixty-four hexagrams differ in form, but they share the same odd and even lines that constitute them; the 384 lines differ in their situations, but they share the same designation: old Yang is called "jiu" and old Yin is called "liu". Therefore, the sixty-four hexagrams are the essence of the "Zhou Yi", and the 384 lines are the functions of the "Zhou Yi": far-reaching, they encompass the universe and all directions; near, they do not go beyond one's own body. Short as an instant, fine as a movement or stillness, there is no place without the image of a hexagram, and no place without the meaning of a line. How great is the "Zhou Yi"! Its principle is vast and all-encompassing, its function is profound and present everywhere.

時固未始有一，而卦未始有定象；事固未始有窮，而爻亦未始有定位。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。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。

The situation is not fixed in one form, so the hexagrams do not have fixed images; matters are endless, so the lines do not have fixed positions. If one rigidly applies a single hexagram to a particular time, it becomes confined and lacks adaptability, which is not the Way of the Book of Changes. If one rigidly applies a single line to a particular matter, it becomes blocked and unresponsive, which is also not the Way of the Book of Changes. Knowing only the meanings of hexagrams, lines, images, and symbols separately, but not understanding their living applications, is also not the Way of the Book of Changes. Therefore, one must have an understanding through the movement of spirit and the arising of thought, achieving harmony with the virtues of heaven and earth, the brightness of the sun and moon, the order of the four seasons, and the judgment of good and bad in accordance with spirits and deities. Only then can one be said to truly understand the Book of Changes. Although this is the case, the Book of Changes has hexagrams, which are the formed parts of the Book of Changes; and hexagrams have lines, which are the manifested parts of the hexagrams. What is formed and manifested can be known through words; but what is not yet formed or manifested cannot be pursued through names and concepts. So what is the essential nature of the Book of Changes? This is precisely what those who study the Book of Changes should personally experience and recognize.

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、周公所繫，故繫之周。以其簡袠重大，故分為上下兩篇。《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 'Zhou' refers to a dynasty, and 'Yi' is the name of a book. The hexagrams in the book were originally drawn by Fuxi, containing the meaning of the alternation of yin and yang and the movement of the lines, hence the name 'Yi'. The hexagram line statements were added by King Wen and the Duke of Zhou, so the word 'Zhou' is prefixed to the name 'Yi'. Because the bamboo slips were heavy and the volume was large, the text was divided into upper and lower parts. The 'Classic' refers to the hexagrams drawn by Fuxi, together with the statements added by King Wen and the Duke of Zhou; when combined with the ten chapters of the 'Commentary' written by Confucius, it totals twelve chapters. These twelve chapters, during their transmission, were compiled in a very confused manner by scholars of the Confucian tradition through the ages. Only in recent times did Zhao Shuozhi begin to correct the errors, but he was still unable to fully restore the original version. Later, Lu Zuxian reorganized them again, compiling them into two volumes of the 'Classic' and ten volumes of the 'Commentary', thus restoring the original appearance of the Confucian version."

乾下，乾上。乾：元亨利貞。乾，渠焉反。六畫者，伏羲所畫之卦也。「—」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。伏羲仰觀俯察，見陰陽有奇耦之數，故畫一奇以象陽，畫一耦以象陰。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。

The lower trigram of the Hexagram Qian is Qian, and the upper trigram is also Qian. The Hexagram Statement says: "Qian: Yuan, Heng, Li, Zhen." The character "Qian" is pronounced as Qu yan fan. These six lines are the hexagram drawn by Fuxi. A single unbroken line, "—", is called "Qi", representing the number of Yang; the meaning of "Qian" is to be strong and vigorous, which is the nature of Yang. In the annotations, the term "Qian" refers to the name of the single trigram; "lower" refers to the inner trigram, and "upper" refers to the outer trigram. In the main text, the term "Qian" refers to the name of the hexagram composed of six lines. Fuxi observed heavenly phenomena above and examined earthly patterns below. He noticed that Yin and Yang have odd and even numbers respectively, so he drew a line called "Qi" to symbolize Yang and a line called "Yi" to symbolize Yin. He also observed that each Yin and Yang could generate another Yin and Yang, so he doubled them from the bottom up, adding three layers, resulting in the Eight Trigrams. He saw that the nature of Yang is strong and vigorous, and among all forms of Yang energy, the greatest is the sky. Therefore, the trigram composed of three "Qi" lines was named "Qian," and it was compared to the sky.

三畫已具，八卦已成，則又三倍其畫，以成六畫，而於八卦之上，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。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。

After the three-line fundamental trigrams have been established, forming the eight trigrams, the numbers of the lines are doubled to make six lines, with another trigram added on top of each of the eight trigrams, resulting in the sixty-four hexagrams. The hexagram "Qian" consists of six odd lines, with both upper and lower parts being "Qian," representing pure yang and ultimate strength. Therefore, the name "Qian" and the image of "Heaven" remain unchanged even in the six-line hexagram. "Yuan, Heng, Li, Zhen" are terms from the Wen Wang tradition used to determine the fortune of a hexagram, known as the "Tuan Ci." "Yuan" means great, "Heng" means smooth, "Li" means appropriate, and "Zhen" means pure and steadfast. Wen Wang believed that the way of Qian is great and smooth, and extremely pure and steadfast. Therefore, if someone receives this hexagram with all six lines unchanged, it indicates that the outcome should be greatly smooth and favorable, with benefits coming from steadfastness and adherence to principles. This is the subtle intention of the sage in composing the Book of Changes to teach people divination, thereby enlightening the people and achieving success in their endeavors. The examples of the other hexagrams follow the same pattern.

初九，潛龍勿用。潛，捷言反。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。其占日勿用。凡遇乾而此爻變者，當觀此象，而玩其占也。餘爻放此。

The line statement of the first line of the Qian hexagram says, "A dragon in hiding should not be used." The character "潜" is pronounced Jieyanfan. "Initial Nine" is the name of the yang line at the very bottom of this hexagram. When drawing a hexagram, one starts from the bottom and moves upward, so the lowest line is called "Initial." The number nine represents an old yang, while seven represents a young yang. An old yang changes, while a young yang does not. In divination, only the changing lines are considered, so yang lines are called "Nine." "A dragon in hiding should not be used" is the line statement from the Duke of Zhou's tradition, used to determine the fortune of a line. "潜" means hidden, and "龙" refers to a divine creature of yang. Since the yang line at the very bottom has not yet reached the time to act, its image is a hidden dragon, and its divination is "should not be used" — do not take action. When someone encounters the Qian hexagram and this line changes, they should observe this image and contemplate this line statement. The interpretation of the other lines follows the same pattern.

九二，見龍在田，利見大人。「見龍」之見，賢遍反。卦內「見龍」並同。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。

The line statement of the second line of the Qian hexagram says: "A dragon appears in the fields, advantageous to see a great person." The "see" in "see a dragon" is pronounced as xian bian fan, meaning "appear." The word "see a dragon" throughout the entire hexagram is read in this way. The number "two" refers to the second line counted from the bottom upwards, and all subsequent hexagrams follow this naming convention. The second line is strong and upright, located in the middle of the lower trigram, possessing the virtue of being both central and upright. It has already emerged from concealment, detached from hiding, and its benevolence extends to all things, making it something all things rejoice to see. Therefore, its image is a dragon appearing in the fields, and its divination indicates advantage in meeting a great person. Although the second line has not yet attained the position of a ruler, the virtue of the great person is already evident. Ordinary people are not capable of bearing such a title, so when divination occurs at the moment this line changes, it is only advantageous to meet this great person. Here, it refers to a great person in a lower position. This passage treats the line and the person consulting the divination as host and guest respectively, forming its own distinct style. If the person consulting the divination himself possesses the virtue of "seeing a dragon," then this statement becomes advantageous for meeting the great person in the fifth position, who is in a superior position.

九三，君子終日乾乾，夕惕若，厲無咎。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。九四，或躍在淵，無咎。躍，羊灼反。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。

The line statement of the third line of the Qian hexagram says: "The superior man remains diligent all day, and remains cautious at night, thus avoiding calamity." "Nine" represents a yang line, and "three" represents a yang position. A yang line in a yang position indicates strength adding to strength, but it is not in the central position of the upper or lower trigrams. It is located at the top of the inner trigram, which is a dangerous position. However, its nature is strong and vigorous, symbolizing the image of a superior man who remains diligent all day and remains cautious at night. Therefore, the judgment is as such. The term "superior man" refers to the person consulting the oracle: if one can maintain such a state of mind, then even though in a dangerous situation, there will be no calamity. The line statement of the fourth line of the Qian hexagram says: "It may leap from the depths, without blame." The character "跃" is pronounced as yang zhuo. "Or" is an adverb indicating hesitation. "Leap" means to rise up without support, but has not yet flown. "Depth" refers to a place that is above open and below deep and mysterious. The dragon in the depths, if it goes down, approaches the fields; once it leaps, it faces the sky. "Nine" is a yang line, and "four" is a yin position. It is located at the bottom of the upper trigram, which is the turning point from the lower to the upper trigram, a time of change. It is a time when neither advancing nor retreating has been decided, so the image is as such. The judgment is: if one can advance when appropriate and retreat when appropriate, there will be no mistake.

九五，飛龍在天，利見大人。剛健中正以居尊位，如以聖人之德，居聖人之位。故其象如此，而占法與九二同，特所利見者在上之大人爾。若有其位，則為利見九二在下之大人也。上九，亢龍有悔。亢，苦浪反。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。用九，見群龍無首，吉。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。

The line statement of the fifth line in the Qian hexagram says: "A dragon soars in the heavens, advantageous to see a great man." The fifth line, which holds the virtue of being strong, vigorous, upright, and just, occupies the highest position. This is like a sage possessing the virtue of a sage and sitting in the position that a sage should occupy. Therefore, its image is a dragon flying in the heavens. Its interpretation is the same as that of the second line, but here the great man referred to is one in a superior position. If the person consulting the oracle already holds the position of the fifth line, then this line becomes advantageous for meeting the second line, which is a great man in a lower position. The line statement of the top line in the Qian hexagram says: "A dragon soaring too high brings regret." The character "亢" is pronounced as "kǔ làng fǎn." "上" is the name of the top line; "亢" means rising too high to descend again. When the yang energy reaches the highest level, any movement will certainly bring regret, so its image and interpretation are as such. The following line statement, "用九," says: "Seeing a group of dragons with no leader, it is auspicious." "用九" refers to the practice of taking the number "nine," representing old yang, whenever a yang line is obtained in divination, rather than the number "seven," representing young yang. This is the general rule for all 192 yang lines in the 64 hexagrams.

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。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，吉。’」蓋即純《坤》卦辭「牝馬之貞，先迷後得，東北喪朋」之意。

Because the hexagram Qian is the pure yang hexagram and comes first among the sixty-four hexagrams, the general principle of "Yong Jiux" is explained here. The sage also added a statement to it, so that when a person divines and all six lines of this hexagram change, they can use this statement to judge fortune and misfortune. When all six yang lines change, it means that strength turns into flexibility, which is the way to bring good fortune. Therefore, the image used is "a group of dragons with none taking the lead." The judgment is: if this is the case, it is auspicious. The "Zuo Zhuan" records an example of divination, saying: "The hexagram Qian changes into the hexagram Kun, and its statement is 'seeing a group of dragons with none taking the lead, auspicious.'" This is essentially the meaning of the statement in the hexagram Kun, "the steadfastness of a female horse, being lost at first but finding again in the end, losing companions in the northeast."

《彖》曰：大哉乾元，萬物資始，乃統天。彖，吐亂反。彖，即文王所繫之辭。傳者，孔子所以釋經之辭也。後凡言傳者，放此。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，天德之大始。故萬物之生，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 of the Qian Hexagram says: "How great is the Qian Yuan! All things draw their beginning from it, and thus it governs the heavens." The character "彖" is pronounced "tǔ luàn fǎn." The term "彖" refers to the hexagram statements attached by King Wen, while "传" denotes Confucius' explanation of the classic text. Whenever the term "传" appears in the text, it should be understood in this sense. This passage specifically uses the principles of heaven to explain the meaning of the Qian hexagram, and it breaks down the four virtues "yuan, heng, li, zhen" into four individual virtues for elaboration. This section first explains the meaning of "yuan." "Dà zāi" is an expression of admiration; "yuan" means great and also beginning. "Qian Yuan" represents the great beginning of the virtue of heaven, so the generation of all things depends on it as their starting point. "Yuan" is also the first of the four virtues, connecting the beginning and the end of the virtue of heaven, hence it is said to "govern the heavens," encompassing the entire heavenly way.

雲行雨施，品物流形。施，始豉反。卦內同。此釋《乾》之「亨」也。大明終始，六位時成，時乘六龍以御天。始，即元也。終，謂貞也。不終則無始，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 continues, saying: "Clouds move and rain spreads, and all things take form." The character "施" is pronounced as "shi chi fan," and in the Primary Hexagram, all instances are read in the same way; this sentence explains the "Hen" in the Hexagram Statement of the Qian Hexagram. It also says: "Great brightness begins and ends, the six positions are formed in due time, and at each time the six dragons ride to govern the heavens." Here, "beginning" refers to "Yuan," and "end" refers to "Zhen"; without an end there can be no beginning, and without upholding correctness and firmness, there can be no new beginning. This means that the sage thoroughly understands the principle of the Qian Dao that after an end comes a new beginning. Thus, the sage clearly perceives that the six lines of a hexagram each take shape according to their proper time, and therefore rides the six yang lines to carry out the heavenly way—this is the "Yuan" and "Hen" in the sage.

乾道變化，各正性命，保合太和，乃利貞。變者，化之漸。化者，變之成。物所受為性，天所賦為命。太和，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 also says: "The movement and transformation of the Creative Power brings each thing to its proper nature and destiny, preserving the great harmony, thus being beneficial and constant." "Change" refers to gradual transformation, while "transformation" means the process of becoming complete. What a thing receives is called "nature," and what Heaven bestows is called "destiny." "Great harmony" refers to the vital energy that arises from the union and balance of yin and yang. "Each being properly established" means that at the beginning of life each thing is set in its proper way. "Preserving and uniting" means that after things have been formed, they still maintain and hold on to their essence. This means that the Creative Power's movement and transformation are universally appropriate, enabling all things to attain their nature and destiny while preserving themselves. Zhu Xi used this sentence to explain the meanings of "beneficial" and "constant" in the Hexagram Statement.

首出庶物，萬國咸寧。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、太和也。此言聖人之利貞也，蓋嘗統而論之。元者，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。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。

The Commentary on the Judgment concludes by saying: "The superior one emerges above all things, and all the states are at peace." The sage occupies a high position, surpassing all things, just as the movement and transformation of the Heaven's principle. All the states each find their proper place and are at peace, just as all things each correct their destiny and maintain the great harmony. This refers to the "benefit" and "uprightness" of the sage. If we consider these four virtues together: "Originality" is the beginning of things, "Smoothness" is the flourishing of things, "Benefit" is the direction toward fruitfulness, and "Uprightness" is the maturity of the fruit; once the fruit is mature, the root and stem detach, and then it can be sown again to produce new life. This is why the four virtues cycle continuously without beginning or end. However, among these four, the vital energy of generation and renewal flows constantly without interruption, which is why "Originality" can encompass the four virtues and govern the way of Heaven. If we consider only the aspect of the sage, Confucius's meaning is probably to regard this hexagram as a divination about the sage attaining the position of the Son of Heaven, practicing the way of Heaven, and bringing peace to the world. Although the meaning of the Commentary on the Judgment is not entirely the original intention of King Wen's hexagram statement, readers may understand it according to their own needs, and the two interpretations can coexist without contradiction. The interpretation of the Hexagram of Earth is also followed in the same way.

《象》曰：天行健，君子以自強不息。象者，卦之上下兩象，及兩象之六爻，周公所繫之辭也。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 Image Commentary of the Qian Hexagram says: "Heaven's movement is strong and vigorous; the superior man thus constantly cultivates himself without ceasing." The term "image" refers to the symbolic meaning of the two parts of a hexagram and the six lines within them, as interpreted by the Duke of Zhou. "Heaven" is the symbolic image of the Qian Hexagram. Generally, for hexagrams composed of two overlapping trigrams, the meaning of "overlapping" is taken, but the Qian Hexagram is an exception because heaven is singular. However, when it says "Heaven moves," it indicates that heaven completes one cycle of movement each day, and then another the next day. This continuous cycle, appearing as if repeated, can only be achieved by something extremely strong and vigorous. The superior man takes this as a model, ensuring that his personal desires do not impair the strength of the heavenly virtue he possesses, thus enabling him to constantly cultivate himself without rest.

「潛龍勿用」，陽在下也。陽，謂九。下，謂潛。「見龍在田」，德施普也。「終日乾乾」，反復道也。復，芳服反。本亦作「覆」。反覆，重複踐行之意。「或躍在淵」，進無咎也。可以進而不必進也。「飛龍在天」，大人造也。造，徂早反。造，猶作也。「亢龍有悔」，盈不可久也。「用九」，天德不可為首也。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。

The Small Image Commentary of the Qian Hexagram explains each line as follows: "When the dragon is hidden and not yet in use," it means that the yang line is in a lower position. "When the dragon appears on the field," it indicates that the virtue is widely spread. "Remaining diligent all day," refers to the continuous practice of the way. "When the dragon leaps in the abyss," it means that progress is possible but not necessarily required. "When the dragon soars in the heavens," signifies the emergence of a great person. "When the dragon reaches the peak and is regretful," it means that fullness cannot be sustained. "When all the lines are nine," it means that the heavenly virtue cannot be first. This is saying that yang strength should not be ahead of all things, so when all six lines are changed to yang, it brings good fortune. From the line about "heaven's movement," the earlier scholars called this the Great Image; from the line about "the hidden dragon," the earlier scholars called this the Small Image. All subsequent hexagrams follow this pattern.

《文言》曰：元者，善之長也，亨者，嘉之會也，利者，義之和也，貞者，事之幹也。長，丁丈反。下「長人」同。乾，古旦反。此篇申《彖傳》、《象傳》之意，以盡《乾》、《坤》二卦之蘊，而餘卦之說，因可以例推雲。元者，生物之始，天地之德，莫先於此，故於時為春，於人則為仁，而眾善之長也。亨者，生物之通，物至於此，莫不嘉美，故於時為夏，於人則為禮，而眾美之會也。

The Wenyan Transmission of the Qian Hexagram says: "Yuan is the beginning of goodness; Heng is the convergence of auspiciousness; Li is the harmony of righteousness; Zhen is the foundation of affairs." The character "chang" is read as ding zhang, and the "chang" in the following phrase "chang ren" is read the same way; the character "gan" is read as gu dan. This passage extends the meaning of the Commentary on the Judgment and the Image Commentary, thoroughly explaining the essence of the Qian and Kun hexagrams. The methods of explaining the other hexagrams can be inferred from this example. "Yuan" represents the beginning of life; the virtue of heaven and earth has nothing that precedes it, corresponding to spring in the four seasons and to "ren" in human affairs, thus being the first of all goodness. "Heng" represents the smooth flow of life; at this stage, all things are prosperous, corresponding to summer in the four seasons and to "li" in human affairs, thus being the convergence of all beauty.

利者，生物之遂，物各得宜，不相妨害，故於時為秋，於人則為義，而得其分之和。貞者，生物之成。實理具備，隨在各足，故於時為冬，於人則為智，而為眾事之幹。乾，木之身而枝葉所依以立者也。君子體仁足以長人，嘉會足以合禮，利物足以和義，貞固足以幹事。以仁為體，則無一物不在所愛之中，故足以長人。嘉其所會，則無不合禮。使物各得其所利，則義無不和。貞固者，知正之所在而固守之，所謂知而弗去者也，故足以為事之幹。

"Li" refers to the benefit of all things fulfilling their nature, each finding its proper place and not interfering with others. When aligned with the four seasons, it corresponds to autumn; when aligned with human affairs, it corresponds to "yi" (righteousness), thus achieving a harmonious state where each thing is in its proper place. "Zhen" refers to the accomplishment of living things, with the actual truth fully present and complete, sufficient in every place without deficiency. When aligned with the four seasons, it corresponds to winter; when aligned with human affairs, it corresponds to "zhi" (wisdom), thus serving as the mainstay of all affairs. "Gan" refers to the main trunk of a tree, upon which the branches and leaves depend for support. The "Wenyan Zhuan" continues by saying: "A gentleman who embodies benevolence can be a leader to others, who gathers things in a harmonious way can conform to propriety, who benefits things can achieve harmony in righteousness, and who is steadfast in uprightness can manage affairs." Taking benevolence as one's fundamental nature, there is no thing outside the scope of one's love, thus being qualified to be a leader to others; gathering things in a harmonious way ensures there is no violation of propriety; allowing all things to receive their due benefits ensures that righteousness is universally harmonious. What is meant by "zhen gu" is knowing where the correct path lies and firmly holding onto it, that is, recognizing the correct path and never deviating from it, thus being qualified to serve as the mainstay of all affairs.

君子行此四德者，故曰「乾：元、亨、利、貞」。非君子之至健，無以行此，故曰「乾：元、亨、利、貞」。此第一節，申《彖傳》之意，與《春秋傳》所載穆姜之言不異，疑古者已有此語。穆姜稱之，而夫子亦有取焉，故下文別以「子曰」表孔子之辭。蓋傳者欲以明此章之為古語也。

The Wenyan Commentary summarizes: "A superior person who practices these four virtues is said 'Qian: Yuan, Heng, Li, Zhen.'" Zhu Xi explains: Without the extreme strength and vitality of a superior person, one cannot fully express these four virtues, hence it is said "Qian: Yuan, Heng, Li, Zhen." This is the first section of the Wenyan Commentary, used to elaborate on the meaning of the Tuanchuan. It is exactly the same as what is recorded in the Spring and Autumn Zuo Zhuan regarding Lu Mu Jiang's words. Therefore, it can be suspected that these sentences already existed in ancient times: Mu Jiang once quoted them, and Confucius also adopted them. Hence, the text below uses "Zi Yu" to indicate which parts are Confucius' own words—probably the person who composed the commentary intended to show that this chapter was originally an ancient saying.

初九曰「潛龍勿用」，何謂也？子曰：「龍德而隱者也。不易乎世，不成乎名，遁世無悶，不見是而無悶，樂則行之，憂則違之，確乎其不可拔，潛龍也。」樂，音洛。確，苦學反。龍德，聖人之德也，在下故隱。易，謂變其所守。大抵《乾》卦六爻，《文言》皆以聖人明之，有隱顯而無淺深也。

The Wenyan Transmission asks: The line statement of the first nine says "The dragon is hidden and not used." What does this mean? Confucius answers: "This refers to a person who possesses the virtue of a dragon but remains hidden and does not act. He does not change his conduct due to the customs of the world, nor does he seek to gain fame in the world. He hides away from society without being troubled, and even if he is not praised by others, he is not troubled. He acts when things are suitable, avoids when things are worrying, and remains firm and unshakable. This is what is meant by a hidden dragon." The word "乐" is read as "luo," and "确" is read as "kuxue fan." The so-called "dragon virtue" refers to the virtue of a sage; because he is in a low position, he remains hidden and not visible. "Yi" means to change what one holds. In general, the six lines of the Qian hexagram are explained by the Wenyan Transmission in terms of sages, with the difference being only between being hidden and being visible, and not between the depth of virtue.

九二曰「見龍在田，利見大人」，何謂也？子曰：「龍德而正中者也。庸言之信，庸行之謹，閒邪存其誠，善世而不伐，德博而化。《易》曰‘見龍在田，利見大人’，君德也。」行，下孟反。邪，似嗟反。正中，不潛而未躍之時也。常言亦信，常行亦謹，盛德之至也。閒邪存其誠，無斁亦保之意。言君德也者，釋大人之為九二也。

The Wenyan Transmission asks: The second line statement says "Seeing a dragon in the field, advantageous to see a great man." What does this mean? Confucius answers: "This refers to someone who possesses the virtue of a dragon, holding a position that is both upright and central. In ordinary speech he is trustworthy, in ordinary actions he is cautious, guarding against evil thoughts to preserve sincerity within, benefiting the world without boasting, and possessing broad virtue that can influence others. The Book of Changes says 'Seeing a dragon in the field, advantageous to see a great man,' which refers to a person with the virtue of a sovereign." The character "行" is read as XIA MENG FAN, and "邪" is read as SI JIE FAN. The term "正中" refers to a state where one has already ceased to be hidden but has not yet risen up. Being trustworthy in ordinary speech and cautious in ordinary actions indicates the perfection of great virtue. "Guarding against evil and preserving sincerity" is the meaning of the line "Without shooting arrows, yet preserving" from the Book of Songs, Great Ya, Si Qi — meaning maintaining sincerity even when no one is watching. The transmission says "the virtue of a sovereign," explaining that the great man mentioned in the line refers to the second line.

九三曰「君子終日乾乾，夕惕若，厲無咎」，何謂也？子曰：「君子進德修業。忠信，所以進德也。修辭立其誠，所以居業也。知至至之，可與幾也。知終終之，可與存義也。是故居上位而不驕，在下位而不憂。故乾乾因其時而惕，雖危，無咎矣。」幾，音機。忠信，主於心者，無一念之不誠也。修辭見於事者，無一言之不實也。雖有忠信之心，然非修辭立誠，則無以居之。知至至之，進德之事，知終終之，居業之事，所以終日乾乾而夕猶惕若者，以此故也。可上可下，不驕不憂，所謂無咎也。

The Wenyan Transmission asks: The statement of the third line, "The superior man toils all day, and remains vigilant at night, as if something were about to happen; though in danger, there is no blame," what does it mean? Confucius replies: "The superior man should cultivate virtue and manage his affairs. Loyalty and trustworthiness are used to cultivate virtue; refining speech and establishing sincerity are used to maintain his achievements. Knowing the goal and striving to reach it, such a person can discuss the subtle principles of change. Knowing when to stop and stopping at the right time, such a person can uphold the principles of righteousness. Therefore, being in a high position without arrogance, and in a low position without anxiety; thus, he toils all day and remains vigilant at night, and even though in danger, there is no calamity." "Ji" is read as "ji." Loyalty and trustworthiness are rooted in the heart, with no thought not sincere; refining speech is expressed in actions, with no word not truthful. Even with loyal and trustworthy intentions, if one does not refine speech and establish sincerity, there is no way to maintain achievements. "Knowing the goal and reaching it" belongs to cultivating virtue, while "knowing when to stop and stopping at the right time" belongs to maintaining one's achievements; this is why the third line toils all day and remains vigilant at night. Being able to occupy a high position and be content in a low one, without arrogance or anxiety, is what is meant by "no blame."

九四曰「或躍在淵，無咎」，何謂也？子曰：「上下無常，非為邪也；進退無恆，非離群也。君子進德修業，欲及時也，故無咎。」離，去聲。內卦以德學言，外卦以時位言。進德修業，九三備矣。此則欲其及時而進也。九五曰「飛龍在天，利見大人」，何謂也？子曰：「同聲相應，同氣相求。水流溼，火就燥，雲從龍，風從虎，聖人作而萬物睹。本乎天者親上，本乎地者親下，則各從其類也。」應，去聲。作，起也。物，猶人也。睹，釋利見之意也。本乎天者，謂動物，本乎地者，謂植物。物各從其類。聖人，人類之首也。故興起於上，則人皆見之。

The Wenyan Transmission asks: The line statement of nine in the fourth says "sometimes leaping in the abyss, no blame," what does it mean? Confucius answers: "It is not fixed whether to go up or down, and it is not about doing perverse things; it is not fixed whether to advance or retreat, and it is not about going against one's kind. A gentleman increases virtue and cultivates his affairs in order to seize the right opportunity, so he does not commit mistakes." "Li" is pronounced with a falling tone. The inner trigram of the Qian hexagram refers to virtue and learning, while the outer trigram refers to circumstances and position; the matter of increasing virtue and cultivating affairs has already been fully explained in the third line. Here, it is about nine in the fourth seizing the opportunity and advancing upward. The Wenyan Transmission again asks: The line statement of nine in the fifth says "a dragon flying in the sky, advantageous to see a great man," what does it mean? Confucius answers: "The voices of the same kind respond to each other, and the breaths of the same kind seek each other. Water flows to low and damp places, and fire burns in dry places; clouds arise with the dragon, and wind rises with the tiger. When a sage arises, all things look up to him. Those originating from heaven are attached to the upper, and those originating from earth are attached to the lower, each following its own kind." "Ying" is pronounced with a falling tone. "Zuo" means to arise; here, "wu" actually refers to people; "du" is used to explain the meaning of "advantageous to see" in the line statement. "Ben hu tian zhe" refers to animals, and "ben hu di zhe" refers to plants, each thing follows its own kind. A sage is the outstanding leader among people, so when he arises in a position of authority, everyone looks up to see him.

上九曰「亢龍有悔」，何謂也？子曰：「貴而無位，高而無民，賢人在下位而無輔，是以動而有悔也。」賢人在下位，謂九五以下。無輔，以上九過高志滿，不來輔助之也。此第二節，申《象傳》之意。「潛龍勿用」，下也。「見龍在田」，時舍也。舍，音扌舍。言未為時用也。「終日乾乾」，行事也。「或躍在淵」，自試也。未遽有為，姑試其可。「飛龍在天」，上治也。治，平聲。居上以治下。「亢龍有悔」，窮之災也。乾元「用九」，天下治也。治，去聲。言乾元用九，見與他卦不同。君道剛而能柔，天下無不治矣。此第三節，再申前意。

The Wenyan Transmission poses a question: The line statement of the top nine says "a dragon soaring high brings regret." What does this mean? Confucius replies: "Being in a high position without a real position, standing at the highest point without the people, virtuous persons are present in lower positions but do not come to assist, thus any action brings regret." The phrase "virtuous persons in lower positions" refers to the lines below the nine in the fifth. The term "without assistance" is because the top nine is overly exalted and self-satisfied, so virtuous persons do not come to assist him. This is the second section of the Wenyan Transmission, used to elaborate on the meaning of the Image Commentary. The third section then explains each line in turn: "A dragon hidden in the depths should not be used" refers to being in the lowest position. "A dragon appears in the field" refers to "she" which is pronounced like "she," meaning not yet employed by the times. "All day long the dragon toils" refers to action. "The dragon leaps in the abyss" refers to self-testing, not rushing into action, but testing one's own ability. "The dragon soars in the heavens" refers to ruling above, "zhi" is read in level tone, meaning governing the people from a high position. "A dragon soaring high brings regret" refers to the calamity of reaching the extreme. "The primordial power of Qian uses all nines," leads to the world being well governed. This "zhi" is read in falling tone. It means that the primordial power of Qian uses all nines, showing that the Qian hexagram is different from other hexagrams: the way of a ruler is strong yet flexible, so the world will not be left ungoverned. This is the third section, again elaborating on the previous meaning.

「潛龍勿用」，陽氣潛藏。「見龍在田」，天下文明。雖不在上位，然天下已被其化。「終日乾乾」，與時偕行。時，當然也。「或躍在淵」，乾道乃革。離下而上，變革之時。「飛龍在天」，乃位乎天德。天德，即天位也。蓋唯有是德，乃宜居是位，故以名之。「亢龍有悔」，與時偕極。乾元「用九」，乃見天則。剛而能柔，天之法也。此第四節，又申前意。

The Wenyan Transmission once again explains each line: "When the dragon is hidden, the yang energy is concealed." "When the dragon appears in the field, the world becomes civilized" — although nine two is not in a high position, the world has already been influenced by his teachings. "All day long the dragon toils diligently, moving in harmony with the times" — here, "time" refers to the natural situation. "The dragon may leap in the abyss, the way of the dragon brings change" — leaving the lower trigram and entering the upper trigram marks the critical point of transformation. "The dragon soars in the heavens, occupying the position of heavenly virtue" — the term "heavenly virtue" refers to the position of the Son of Heaven; only those with such virtue are worthy of such a position, hence it is called "heavenly virtue." "The dragon in exaltation brings regret, moving in harmony with the extreme of time." "The primordial power of the heavens, when all nines are used, reveals the heavenly principle" — being strong yet flexible is the principle of heaven. The above is the fourth section, once again explaining the previous meaning.

《乾》「元」者，始而亨者也。始則必亨，理勢然也。「利貞」者，性情也。收斂歸藏，乃見性情之實。乾始能以美利利天下，不言所利，大矣哉。始者，元而亨也。利天下者，利也。不言所利者，貞也。或曰：《坤》利牝馬，則言所利矣。大哉乾乎，剛健中正，純粹精也。剛以體言，健兼用言中者，其行無過不及。正者，其立不偏。四者，乾之德也。純者，不雜於陰柔。粹者，不雜於邪惡。蓋剛健中正之至極而精者，又純粹之至極也。或疑乾剛無柔，不得言中正者，不然也。天地之間，本一氣之流行，而有動靜爾。以其流行之統體而言，則但謂之乾而無所不包矣；以其動靜分之，然後有陰陽剛柔之別也。

The Wenyan Transmission says: "The hexagram Qian, 'Yuan' refers to the beginning and 'Heng' refers to the being able to communicate." Once all things have begun, they must necessarily be harmonious, which is the inevitable result of principle and momentum. "Li Zhen" refers to the nature and disposition. Only when the yang energy is gathered and concealed can the true nature of Qian be revealed. The transmission continues: "Qian is able to benefit the world with beauty and advantage, without specifying what is beneficial, which is great indeed." Here, "beginning" refers to Yuan and Heng, "benefiting the world" refers to Li, and "not specifying what is beneficial" refers to Zhen. Someone raises a question: The hexagram Kun says "benefiting the female horse's Zhen," so is it not specifying what is beneficial? The transmission then praises: "How great is Qian! It is strong, vigorous, upright, and pure in essence." "Strong" refers to its nature, "vigorous" refers to its function; "upright" means acting without excess or deficiency, and "upright" also means standing firm without deviation. These four qualities are the virtues of Qian. "Pure" means not mixed with yin softness, and "cui" means not mixed with evil. When strength, vigor, uprightness, and correctness reach their peak and are refined, that is the extreme of purity. Some people question: Qian has only strength but no softness, how can it be called "upright and correct"? Actually, it is not so. Between heaven and earth, there is originally only one qi in motion, which is merely active or still. When speaking of the whole movement of this qi, it is simply called Qian and includes everything. Only when separating its movement and stillness do we have the distinction of yin and yang, strength and softness.

六爻發揮，旁通情也。旁通，猶言曲盡。時乘六龍，以御天也。雲行雨施，天下平也。言聖人時乘六龍以御天，則如天之雲行雨施而天下平也。此第五節，復申首章之意。君子以成德為行，日可見之行也。「潛」之為言也，隱而未見，行而未成，是以君子弗用也。行，並去聲。「未見」之見，音現。成德，已成之德也。初九固成德，但其行未可見爾。君子學以聚之，問以辨之，寬以居之，仁以行之。《易》曰「見龍在田，利見大人」，君德也。蓋由四者以成大人之德。再言君德，以深明九二之為大人也。

The Wenyan Transmission continues by saying: "The six lines are fully expressed, conveying the subtle circumstances." "Pangtong" means to express in a detailed and winding manner. It also says: "At the right time, the six dragons are driven to govern the heavens. Clouds move and rain spreads, bringing peace to the world." This refers to the sage governing the six yang lines in accordance with the time to carry out the heavenly way, just as clouds move across the sky and rain falls, bringing peace to the world. This is the fifth section, reiterating the meaning of the first chapter. The transmission then says: "The gentleman cultivates virtue as his conduct, which is visible in daily actions. 'Qian' means hidden and not yet seen, with actions not yet completed, so the gentleman does not use it." Both instances of "xing" are pronounced in the falling tone, and the "jian" in "wujian" is pronounced as "xian." "Chengde" refers to virtue that has already been cultivated; the initial line (Chujiu) originally possesses this virtue, but its actions are not yet visible. The transmission further states: "The gentleman studies to gather knowledge, asks questions to discern matters, resides with broad-mindedness, and acts with benevolence. The Book of Changes says, 'A dragon appears in the field, advantageous to see the great man,' which represents the virtue of the ruler." This is achieved through the four aspects of study, inquiry, broad-mindedness, and benevolence. Here, the second mention of "junde" (ruler's virtue) is to more deeply indicate that the second line (Jiu'er) refers to the great man mentioned in the line statement.

九三，重剛而不中，上不在天，下不在田，故乾乾因其時而惕，雖危，無咎矣。重，平聲。下同。重剛，謂陽爻陽位。九四，重剛而不中，上不在天，下不在田，中不在人，故或之。或之者，疑之也。故無咎。九四非重剛，重字疑衍。在人，謂三。或者，隨時而未定也。

The Wenyan transmission says: "Nine in the Third, heavy yang but not in the center, not above Heaven, not below the field, thus it is diligent and cautious according to the time, though in danger, there is no blame." "Chong" is read in level tone, the same in the following text; the term "heavy yang" refers to a yang line occupying a yang position. The transmission continues: "Nine in the Fourth, heavy yang but not in the center, not above Heaven, not below the field, not in the center of human affairs, thus it is uncertain. 'Or' means doubt. Therefore, there is no blame." According to the Nine in the Fourth, it is a yang line in a yin position, and thus does not belong to heavy yang. The character "chong" is likely a redundant addition in the text. The term "in human affairs" refers to the third line's human position; the term "or" indicates something that is yet to be determined as time progresses.

夫大人者，與天地合其德，與日月合其明，與四時合其序，與鬼神合其吉凶；先天而天弗違，後天而奉天時。天且弗違，而況於人乎？況於鬼神乎？夫，音扶。先、後，並去聲。大人，即釋爻辭所利見之大人也。有是德而當其位，乃可以當之。人與天地鬼神，本無二理，特蔽於有我之私，是以梏於形體而不能相通。大人無私，以道為體，曾何彼此先後之可言哉？先天不違，謂意之所為，默與道契。後天、奉天，謂知理如是，奉而行之。回紇謂郭子儀曰：「卜者言，此行當見一大人而還。」其占蓋與此合。若子儀者，雖未及乎夫子之所論，然其至公無我，亦可謂當時之大人矣。

The Wenyan Transmission says: "A great person harmonizes with the virtue of heaven and earth, with the brightness of sun and moon, with the order of the four seasons, and with the fortune and misfortune of ghosts and spirits; acting before the heavens, the heavens do not contradict him; acting after the heavens, he follows the heavenly timing." A great person's virtue harmonizes with heaven and earth, his brightness harmonizes with sun and moon, his actions follow the order of the four seasons, and his judgment of fortune and misfortune aligns with that of ghosts and spirits. If he acts before the heavens, the heavens do not contradict him; if he acts after the heavens, he follows the timing of heaven. If heaven does not contradict him, how much less would human beings or ghosts and spirits? "Fu" is the reading of "夫," and "xian" and "hou" are both read in the falling tone. The "great person" mentioned here is precisely the great person referred to in the line statement "beneficial to see." One must possess such virtue and be in such a position to deserve the title. Humans, ghosts, and spirits originally share the same principles, but they are obscured by self-centered private intentions, thus confined by form and unable to communicate with each other. A great person has no private intentions and takes the Dao as his own nature. How could there be distinctions of before and after? "Acting before the heavens, the heavens do not contradict him" means that whatever he intends to do, it naturally aligns with the heavenly way in secret. "Acting after the heavens, he follows the heavenly timing" means that he knows the heavenly principles are thus, and he follows them without deviation. Once, the Uighurs told Guo Ziyi, "The diviner said that this journey should be to meet a great person before returning." That divination result probably corresponds exactly with this passage in the Wenyan Transmission. A person like Guo Ziyi, although not yet reaching the level of the great person discussed by Confucius, was extremely impartial and had no private self-interest, and could thus be considered a great person of his time.

「亢」之為言也，知進而不知退，知存而不知亡，知得而不知喪。喪，去聲。所以動而有悔也。其唯聖人乎。知進退存亡，而不失其正者，其唯聖人乎。知其理勢如是，而處之以道，則不至於有悔矣，固非計私以避害者也。再言其唯聖人乎，始若設問，而卒自應之也。此第六節，復申第二、第三、第四節之意。

The Wenyan Transmission concludes by saying: "The term 'kang' means knowing advancement but not knowing retreat, knowing preservation but not knowing loss, knowing gain but not knowing loss." The character "sang" is read in the falling tone. Knowing only to advance and not to retreat, knowing only to preserve and not to lose, knowing only to gain and not to lose, thus whenever there is an action, regret follows. The transmission then continues: "Is it only the sage who knows advancement and retreat, preservation and loss, and does not lose the right path? Is it only the sage?" Those who understand the principles and circumstances, and act in accordance with the Dao, will not bring regret. This is certainly not the behavior of those who act for personal gain and merely seek to avoid misfortune. The phrase "Is it only the sage?" is repeated twice, initially seeming like a question, but finally answered by itself. The above is the sixth section, reiterating the meanings of the second, third, and fourth sections.

坤下，坤上。坤：元亨，利牝馬之貞。君子有攸往，先迷後得，主利。西南得朋，東北喪朋。安貞吉。牝，頻忍反。喪，去聲。一者，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。

The lower trigram of the Hexagram 6 (Kun) is Kun, and the upper trigram is also Kun. The Hexagram Statement says: "Kun: Yuan heng, li pin ma zhi zhen. Junzi you yu wang, xian mi hou de, zhu li. Xinan de peng, dongbei sang peng. An zhen ji." "Pin" is pronounced as pin ren fan, and "sang" is pronounced with a falling tone. The interrupted line is called "ou," which represents the number of yin; "Kun" means yielding and is the nature of yin. The "Kun" mentioned in the commentary refers to the trigram name of the three-line hexagram; the "Kun" mentioned in the text refers to the name of the six-line compound hexagram. Yin energy凝聚 into form, nothing is greater than the earth; since this hexagram consists entirely of yin lines, it is named "Kun" and takes the earth as its symbol. When it is repeated once more, it still remains Kun, indicating pure yin and ultimate yielding, so its hexagram name and symbol remain unchanged even in the six-line compound hexagram.

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。如有所往，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 mare, which is gentle in nature yet capable of long journeys. Therefore, it is used to symbolize the Hexagram of Earth, which is both compliant and vigorous. Yang comes first and Yin follows; Yang governs righteousness, while Yin governs benefit. The Southwest is the direction of Yin, and the Northeast is the direction of Yang. 'An' represents compliance, while 'Zhen' signifies the steadfastness of strength. When one encounters this hexagram in divination, the interpretation indicates great success, with the advantage lying in following the path of compliance and vigor. If one travels, they will first become lost and then eventually gain something, with the main benefit being the gain. Traveling to the Southwest will bring assistance from like-minded companions, while traveling to the Northeast will result in losing such support. In summary, being at ease on the correct path brings good fortune."

《彖》曰：至哉坤元，萬物資生，乃順承天。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。坤厚載物，德合無疆，含弘光大，品物咸亨。疆，居良反。下同。言亨也。德合無疆，謂配乾也。

The Commentary on the Judgment of the Hexagram of Earth says: "How profound is the origin of Earth! All things receive their sustenance, and follow and support Heaven." This uses the concept of the Earth to explain the meaning of the Hexagram of Earth, beginning with the explanation of the character "yuan." "Zhi" means extreme or utmost, and compared to the "da" in the Commentary on the Judgment of the Hexagram of Heaven, the tone is slightly more moderate. The Hexagram of Heaven says "zi shi," referring to the beginning of the vital energy; the Hexagram of Earth says "zi sheng," referring to the beginning of form. To gently follow and support the gifts of Heaven is precisely the duty of Earth. The Commentary on the Judgment continues: "Earth is thick and carries all things; its virtue matches without limit, it contains and extends broadly, and all things are harmonious and prosperous." "Jiang" is pronounced as "ju liang fan," and the same pronunciation applies in the following text. These sentences explain the "heng" in the Hexagram Statement. "De he wu jiang" means that the virtue of Earth is sufficient to match that of Heaven.

牝馬地類，行地無疆，柔順利貞，君子攸行。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，則順而健矣。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 female horse is of the earth, it walks on the earth without limit, it is flexible, smooth, and upright. The gentleman thus proceeds." These words explain the phrase "favorable to uprightness" in the Hexagram Statement. A horse is originally the symbolic image of the Hexagram Qian, but here it is classified as belonging to the earth, because "female" is yin, and a horse is an animal that walks on the earth. Being able to walk without limit on the earth shows both flexibility and strength. Being flexible and favorable to uprightness is precisely the virtue of the Hexagram Kun. What is meant by "the gentleman thus proceeds" is that what a person practices is in harmony with the virtue of Kun. If one's actions are like this, then the divination result will be as stated later.

先迷失道，後順得常，西南得朋，乃與類行，東北喪朋，乃終有慶。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。安貞之吉，應地無疆。安而且貞，地之德也。《象》曰：地勢坤，君子以厚德載物。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。

The Commentary on the Judgment says: "First losing the way, then following the constant path, gaining friends in the Southwest, and proceeding with like-minded people; losing friends in the Northeast, yet ultimately attaining joy." Yang is great and Yin is small; Yang can encompass Yin, but Yin cannot encompass Yang. Therefore, the virtue of the Earth (Kun) is often only half that of Heaven (Qian). Although going to the Northeast leads to the loss of companions, returning to the Southwest ultimately brings joy. The Commentary on the Judgment concludes with "The auspiciousness of maintaining sincerity lies in the fact that the land has no boundaries"—being both tranquil and upright is the virtue of the land. The Image Commentary of the Earth (Kun) says: "The terrain of the Earth is yielding; the gentleman thus cultivates a broad virtue to carry all things." "Land" is the symbolic image of Kun; land is singular, so it does not mention overlapping, but rather describes its yielding nature. In terms of terrain, high and low interconnect, stretching endlessly, being the most yielding, the most profound, and capable of bearing all things. The gentleman takes this as a model, cultivating a deep virtue to carry all things.

初六，履霜，堅冰至。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。夫陰陽者，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。

The first line of the Qun hexagram states: "Walking on frost, solid ice is coming." "Six" is the name of a yin line: the number six represents old yin, while eight represents young yin. In divination, only the changing old yin is used, so yin lines are called "six." Frost is formed by condensed yin energy; when yin energy increases, water turns into solid ice. This line represents yin energy just beginning to arise from below, its initial appearance extremely weak, yet its trend is certain to grow stronger. Therefore, the image is like stepping on frost, which indicates that solid ice is coming. Yin and yang are the fundamental principles of creation; neither can exist without the other. Their waxing and waning follow a constant pattern, not something that human effort can increase or decrease. However, yang represents growth, while yin represents decline and destruction. In terms of nature, they are distinguished as good and evil. Therefore, the sage composed the Book of Changes, explaining the essential unity of yin and yang with concepts such as strength and compliance, benevolence and righteousness, without favoring one side. But when discussing the waxing and waning of yin and yang and the distinction between good and evil, the sage clearly expresses the intention of supporting yang and restraining yin. This is precisely the deep meaning of the sage assisting the transformation of heaven and earth and being ranked as the third together with heaven and earth. This line does not provide a specific oracle because the careful consideration of subtle beginnings is already evident from the line's image.

《象》曰：履霜堅冰，陰始凝也。馴致其道，至堅冰也。凝，魚陵反。馴，似遵反。按，《魏志》作「初六，履霜」，今當從之。馴，順習也。六二，直方大，不習無不利。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。《象》曰：六二之動，直以方也。「不習無不利」，地道光也。

The first line, "Initial Six," says in the Small Image Commentary: "Walking on frost, firm ice begins to form; Yin starts to solidify. Following this gradually, it reaches firm ice." The character "凝" is pronounced as Yu Ling Fan, and "驯" is pronounced as Si Zun Fan. According to the "Records of the Three Kingdoms: Wei Records," this sentence is only cited as "Initial Six, walking on frost." Therefore, we should follow this version. "Trained" here means gradually deepening through habitual influence. The line statement of the second line in the "Kun" hexagram says: "Straight, square, great; without practice, there is no disadvantage." Being gentle and compliant while holding firm is the "straight" of Kun; giving form to all things with fixed rules is the "square" of Kun; virtue that matches boundless space is the "great" of Kun. The second line is both gentle and in the central proper position, making it the line that best exemplifies the pure nature of the Kun path. Therefore, its virtue is internally straight, externally square, and great, without the need for deliberate cultivation, and it is beneficial in all directions. If the person seeking divination possesses such virtue, the divination result will be as such. The Small Image Commentary of the second line says: "The movement of the second line is straight and square. 'Without practice, there is no disadvantage,' because the way of the earth shines brightly."

六三，含章可貞，或從王事，無成有終。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，而後必有終。爻有此象，故戒占者有此德，則如此占也。《象》曰：「含章可貞」，以時發也。「或從王事」，知光大也。知，音智。

The sixth line of the third trigram in the Qian hexagram says: "Contain virtue, be steadfast in uprightness; sometimes follow the sovereign's affairs, without claiming success but with a good ending." "Six" is a yao of yin, and "three" is a yang position. A yin yao in a yang position internally contains the beauty of virtue, and can maintain uprightness. However, it is located at the top of the lower trigram, so it cannot always remain concealed. Therefore, it sometimes emerges to follow the sovereign's affairs. In this way, although it does not claim success at the beginning, it will surely have a good ending. This line has such an image, so it warns the diviner: possessing such virtue leads to such a judgment. The Small Image Commentary for line six three says: "Contain virtue, be steadfast in uprightness," meaning to express it at the right time. "Sometimes follow the sovereign's affairs," meaning to know wisdom and greatness." "Zhi" is read as "zhi," meaning wisdom.

六四，括囊，無咎，無譽。括，古活反。譽，音餘，又音預。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，或時當隱遁也。《象》曰：「括囊，無咎」，慎不害也。

The sixth line of the fourth in the Qun hexagram says: "Kuo nang, wu jiu, wu yu." "Kuo" is pronounced as gu hu fan; "yu" is pronounced as yu, and also as yu. "Kuo nang" means to tie up a bag tightly so that nothing leaks out, symbolizing silence and keeping one's mouth closed. "Yu" refers to a reputation that exceeds the actual merit. When one is cautious and meticulous to this extent, there will be neither fault nor praise. The fourth line is a yin line in a yin position, with yin on top of yin and not in the center, so its image and judgment are like this: either because the matter should be cautious and confidential, or because the situation should be to retreat and hide. The Small Image Commentary of the fourth line says: "Kuo nang, wu jiu," meaning that caution does not cause harm. It is precisely because of caution that one does not suffer harm.

六五，黃裳，元吉。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。《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。外疆內溫，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 Line Statement of the sixth line in the fifth position of the Hexagram of Earth says: "Yellow garments, original good fortune." Yellow is the central color, and garments are clothing worn on the lower body. The sixth line, which is a yin line, occupies a noble position, possessing the virtue of being centered and yielding. It is full within and manifests outwardly, hence this image is used, and its divination result is great good fortune. The virtue of the diviner must be like this in order to obtain such a divination result. The "Zuo Zhuan" of the "Spring and Autumn Annals" records that Nan Kuan, a high-ranking official of the state of Lu, was about to rebel and consulted the oracle, obtaining this line, believing it to be a great good omen. Zi Fu Hui Bo said: "If it is for a loyal and trustworthy cause, then it is acceptable; otherwise, it will certainly fail. Being strong on the outside and gentle within is loyalty; using harmony to lead uprightness is trustworthiness. Therefore, it is said, 'Yellow garments, original good fortune.' Yellow is the color of the center, garments are the adornment of the lower body, and 'original' is the beginning of all virtues. If one's heart is not loyal, then one is not worthy of the color 'yellow'; if one is not respectful in the lower position, then one is not worthy of the garment adornment; if one's actions are not virtuous, then one cannot obtain the 'original.' Moreover, the Book of Changes should not be used to divinate evil or improper matters. If any of these three aspects are missing, even if the divination is accurate, it is still not valid." Later, Nan Kuan indeed failed. From this incident, one can see the method of divination in the Book of Changes.

《象》曰：「黃裳，元吉」，文在中也。文在中而見於外也。上六，龍戰于野，其血玄黃。陰盛之極，至與陽爭，兩敗俱傷。其象如此，占者如是，其凶可知。《象》曰：「龍戰于野」，其道窮也。用六，利永貞。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。蓋陰柔而不能固守，變而為陽，則能永貞矣。故戒占者以利永貞，即《乾》之利貞也。自《坤》而變，故不足於元亨雲。《象》曰：用六永貞，以大終也。初陰後陽，故曰大終。

Six in the Fifth, in the Small Image Commentary, says: "The yellow garment, original good fortune," meaning that virtue is contained within and naturally manifests externally. The line statement of the upper sixth line in the Qian hexagram says: "A dragon fights in the fields, its blood is dark yellow." When the yin force reaches its extreme, it even contends with yang, resulting in mutual destruction. If the situation of the line is like this, then the danger is evident. The Small Image Commentary of the upper sixth line says: "A dragon fights in the fields," indicating that the path is exhausted. The line statement of "use six" in the Qian hexagram says: "It is advantageous to maintain firm uprightness." "Use six" refers to taking the number six, representing old yin, rather than the number eight, representing young yin, when divining with yin lines. This is a general principle. Since Qian is the pure yin hexagram and the first among yin hexagrams, it is specifically mentioned here. If one encounters this hexagram and all six lines change, then this line statement is used to determine fortune or misfortune. Yin is weak and cannot firmly hold on, but when it changes to yang, it can maintain firm uprightness for a long time, hence advising the diviner "it is advantageous to maintain firm uprightness," which is the same as the statement in the Qian hexagram "advantageous to maintain firm uprightness." Since it comes from Qian, it lacks the two elements "original and great." The Small Image Commentary of "use six" says: "Using six to maintain firm uprightness, it leads to a great conclusion." Initially yin, then changing to yang, so it is called "great conclusion."

《文言》曰：坤，至柔而動也剛，至靜而德方，剛、方，釋牝馬之貞也。方，謂生物有常。後得主而有常，《程傳》曰：「‘主’下當有‘利’字。」含萬物而化光。復明亨義。坤道其順乎，承天而時行。復明順承天之義。此以上，申《彖傳》之意。積善之家，必有餘慶，積不善之家，必有餘殃。臣弒其君，子弒其父，非一朝一夕之故，其所由來者漸矣。由辯之不早辯也。《易》曰：「履霜，堅冰至」，蓋言順也。古字「順」、「慎」通用，按此當作慎，言當辯之於微也。

The *Wenyan Zhuan* of the *Kun Hexagram* says: "Kun is the most gentle but its movement is strong, the most still but its virtue is square." Here, "strong" and "square" explain the hexagram statement "the steadfastness of the female horse." The term "square" refers to the fact that the *Kun* nurtures all things according to a constant principle. The *Wenyan Zhuan* also says, "After obtaining the ruler, it has a constant nature." Cheng Yi in his *Yi Cheng Zhuan* believes that there should be another character "li" (advantageous) after the character "zhu" (ruler). The *Wenyan Zhuan* says, "Containing all things and transforming them into light," which again explains the hexagram statement "smoothness." It also says, "The way of *Kun* is its following, supporting Heaven and acting in accordance with the right time," which again explains the meaning of "following and supporting Heaven." All these passages are elaborations on the meaning of the *Tuanchuan*. The *Wenyan Zhuan* then proceeds to explain the line statement of *Chilu*. It says, "Those who accumulate good deeds will surely leave behind excess blessings; those who accumulate evil deeds will surely leave behind excess calamities. A minister killing his sovereign, a son killing his father, are not the result of a single day, but have accumulated gradually. It is only because the right time for discernment was not recognized early. The *Yi* says, 'Walking on frost, solid ice will come,' which refers to this very idea." Zhu Xi pointed out that the ancient character "shun" (following) was commonly used for "shen" (caution). According to the meaning of the text, it should be "shen," meaning that one should be cautious and discern at the subtlest beginnings.

直其正也，方其義也。君子敬以直內，義以方外。敬義立而德不孤，「直方大，不習無不利」，則不疑其所行也。此以學而言之也。正，謂本體。義，謂裁制。敬，則本體之守也。直內、方外，《程傳》備矣。不孤，言大也。疑故習而後利，不疑則何假於習。傳曰：「直，言其正也，方，言其義也。君子主敬以直其內，守義以方其外。敬立而內直，義形而外方。義形於外，非在外也。敬義既立，其德盛矣。不期大而大矣，德不孤也。無所用而不周，無所施而不利，孰為疑乎？」

The Wenyan Transmission explains the Line Statement of Six in the Second: "Straight is its correctness, square is its righteousness. The gentleman respects with sincerity to straighten his inner self, and upholds righteousness to make his outer conduct square. When respect and righteousness are established, virtue will not be lonely. 'Straight, square, and great, without practice there is no disadvantage,' this means he has no doubt about his actions." This passage discusses the cultivation of learning. "Correctness" refers to the nature of the mind, "righteousness" refers to appropriate judgment and conduct, and "respect" is the practice of maintaining this nature. As for the principles of "straightening the inner self" and "making the outer conduct square," Cheng Yi's "Yi Cheng Zhuan" has explained them thoroughly. "Not being lonely" corresponds to the爻辞's "great." If one has doubts in the heart, one needs practice to feel it goes smoothly; if one has no doubts, why would one need practice? "Yi Cheng Zhuan" says: "Straight refers to its correctness, square refers to its righteousness. The gentleman uses holding respect to straighten his inner self, and upholds righteousness to make his outer conduct square. When respect is established, the inner self is straight; when righteousness is manifested, the outer conduct is square. Though righteousness is manifested externally, it is not obtained from outside. When both respect and righteousness are established, his virtue becomes great: not expecting greatness yet naturally great, this is 'virtue will not be lonely.' It is applied everywhere and implemented smoothly wherever it is used; what need is there for hesitation?"

陰雖有美，含之以從王事，弗敢成也。地道也，妻道也，臣道也，地道無成，而代有終也。天地變化，草木蕃。天地閉，賢人隱。《易》曰：「括囊，無咎，無譽。」蓋言謹也。君子黃中通理，黃中，言中德在內。釋「黃」字之義也。正位居體，雖在尊位，而居下體。釋「裳」字之義也。美在其中，而暢於四支，發於事業，美之至也。美在其中，復釋黃中。暢於四支，復釋居體。

The Wenyan transmission explains the line statement of the third line: "Although the Yin has beauty, it conceals it and follows the sovereign's affairs, not daring to claim the merit. This is the way of the earth, the way of the wife, and the way of the subject; the earth does not claim success, but completes the final outcome on behalf of Heaven." The transmission explains the line statement of the fourth line: "Heaven and earth change, and grass and trees flourish. When heaven and earth close, the virtuous retreat. The Book of Changes says, 'A bag is drawn tight, no blame, no praise.' This speaks of caution and silence." The transmission further explains the line statement of the fifth line: "The gentleman has a yellow center and understands principles." The term "yellow center" refers to the virtue of being in the center being contained within, explaining the meaning of the character "yellow" in the line statement. "Correct position and body" means that although the fifth line is in a high position, it still remains in the lower body, explaining the meaning of the character "lower garment" in the line statement. "Beauty lies within" again explains "yellow center," and "flowing through the limbs" again explains "correct position and body." Beauty is thus fully realized.

陰疑於陽必戰，為其嫌於無陽也，故稱龍焉，猶未離其類也，故稱血焉。夫玄黃者，天地之雜也。天玄而地黃。為，於偽反。離，力智反。夫，音扶。疑，謂鈞敵而無小大之差也。坤雖無陽，然陽未嘗無也。血，陰屬，蓋氣陽而血陰也。玄黃，天地之正色，言陰陽皆傷也。此以上，申《象傳》之意。

The Wenyan Transmission concludes its explanation of the line statement for the sixth line at the top by saying: "When yin suspects yang, conflict is inevitable, because it is close to the absence of yang, hence it is called dragon; it has not yet separated from its own kind, hence it is called blood. The term 'xuanyang' refers to the mixture of heaven and earth, with heaven being black and earth being yellow." The character "为" is read as "yu wei fan," "离" is read as "li zhi fan," and "夫" is read as "fu." The term "疑" refers to yin having become equal in strength with yang, with no distinction of superiority or inferiority. Although all six lines of the Kun hexagram lack yang lines, yang has not entirely disappeared, so the line statement still refers to "dragon." Blood belongs to the category of yin, because qi is yang and blood is yin, hence it is also called "blood." Xuang and huang are the true colors of heaven and earth, with heaven being black and earth being yellow. The statement "its blood is xuanyang" indicates that both yin and yang have been injured. All these passages are elaborations on the meaning of the Image Commentary.

震下，坎上。屯：元亨，利貞。勿用有攸往，利建侯。屯，張倫反。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，象屮穿地始出而未申也。

The hexagram Zun has Zhen below and Kan above. The hexagram statement says: "Zun: Yuan heng, li zhen. Wu yong you xiang, li jian hou." The character "Zun" is pronounced as Zhang Lun fan. Zhen and Kan are both names of three-line trigrams: Zhen is a single yang line situated below two yin lines, so its trigram virtue is "movement," and its symbolic image is thunder; Kan is a single yang line situated between two yin lines, so its trigram virtue is "being trapped" and "danger," and its symbolic image is cloud, rain, and water. "Zun" is the name of a six-line composite hexagram, meaning difficulty, referring to the situation where all things are just beginning to sprout but have not yet become fully developed. Therefore, the character "Zun" is written in a way that resembles a young grass shoot breaking through the soil and just beginning to appear, but not yet fully spread out.

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。

This hexagram is formed by the lower trigram Zhen (Thunder) and the upper trigram Kan (Water), symbolizing the initial union of Heaven and Earth encountering difficulties, hence its name "Zun" (Obstruction). Zhen's movement is at the bottom, and Kan's danger is at the top, indicating the ability to take action amidst difficulties. Although movement can lead to success, since one is in a dangerous situation, one should adhere to the right path and not act rashly. Therefore, those who receive this hexagram in divination are indicated to have great success, but they should not rush to take action. Furthermore, the line "Chu Ji" (Nine at the Beginning) is a yang line situated below a group of yin lines, and it is the main line that forms this hexagram. This represents a noble person who humbly submits to others, thus gaining the people's support and being fit to be a leader. Therefore, those who inquire about establishing a leader and receive this hexagram will find it favorable.

《彖》曰：「屯」，剛柔始交而難生。難，去聲。六二《象》同。以二體釋卦名義。始交，謂震。難生，謂坎。動乎險中，大亨貞。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。雷雨之動滿盈，天造草昧，宜建侯而不寧。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，而未可遽謂安寧之是也。不取初九爻義者，取義多端，姑舉其一也。

The *Commentary on the Judgment* of the *Guan* hexagram says: "The hexagram *Zun* signifies that the interaction of the strong and the weak gives rise to difficulty." The character "difficult" here is pronounced in the falling tone, and the same character "difficult" in the *Small Image Commentary* of line *Liù èr* is also pronounced in the falling tone. This explanation uses the two parts of the hexagram to interpret its meaning: "interaction" refers to the lower trigram *Zhen* (Thunder), and "difficulty arises" refers to the upper trigram *Kan* (Water). The *Commentary on the Judgment* continues: "Movement in a dangerous situation, great success through uprightness." This explanation uses the qualities of the upper and lower trigrams to interpret the hexagram statement: "movement" refers to the nature of *Zhen*, and "danger" refers to the condition of *Kan*. From here on, the explanation of "original success, great success, benefit, and uprightness" follows exactly the original meaning of King Wen's hexagram statement. The *Commentary on the Judgment* also says: "The movement of thunder and rain fills the world; the heavens create a confused and dark beginning. It is appropriate to establish a prince, but there is no peace." This explanation uses the imagery of the upper and lower trigrams to interpret the hexagram statement: thunder represents *Zhen*, and rain represents *Kan*; "heavenly creation" is like saying the operation of heaven, "grass" refers to disorder, and "mist" refers to darkness. The interaction of yin and yang leads to the arising of thunder and rain, and the chaotic and dark atmosphere fills the world; the world has not yet become stable, and the distinctions of rank and position are not yet clear. Therefore, it is appropriate to establish a prince to govern, but one cannot yet assume that peace has arrived. When the *Commentary on the Judgment* explains "it is advantageous to establish a prince," it does not use the meaning of line *Chū jiǔ*, because there are many possible interpretations, and here only one is given as an example.

《象》曰：雲雷，屯，君子以經綸。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。屯難之世，君子有為之時也。初九，盤桓，利居貞，利建侯。盤，步乾反。盤桓，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，故有盤桓之象。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。《象》曰：雖盤桓，志行正也。以貴下賤，大得民也。下，遐嫁反。

The *Xiang Zhuan* of the *Zun Hexagram* says: "Cloud and thunder, *Zun*; the superior man uses this to plan and organize." The *Kan* trigram does not refer to "water" but to "cloud," indicating the state of not yet being unobstructed. "Jing Lun" originally refers to the process of arranging silk threads: "Jing" means to straighten and draw out the threads, while "Lun" means to divide and arrange them in order. A time of difficulty and obstruction is precisely when the superior man can greatly accomplish his deeds. The *Yao Ci* of the first *Yao* of the *Zun* hexagram says: "To hesitate, advantageous to stay in a firm position, advantageous to establish a feudal lord." "Pan" is read as "Bu Gan Fan." "Pan Huan" means a state of difficulty in moving forward, hesitating and lingering. In the initial stage of difficulty, the first *Yao* is a Yang line at the very bottom, and is located within the *Zhen* trigram, which represents movement. However, the line it corresponds to, the fourth *Yao*, is a Yin line that is dangerous and deceitful. Therefore, there is an image of hesitation and not advancing. However, since it is in a proper position, its divination indicates that it is advantageous to stay in a firm position. Moreover, it is the main line that brings about this hexagram, with a Yang line humbly placed below a Yin line, which is the image of the people's reliance. This is the image of a feudal lord, so there is also such an image; if the diviner can act in this way, it is advantageous to be established as a feudal lord. The *Xiao Xiang Zhuan* of the first *Yao* says: "Although hesitating, his will is upright. To use high rank to humble the lowly, he greatly gains the people." "Xia" is read as "Xia Jia Fan."

六二，屯如邅如，乘馬班如，匪寇婚媾，女子貞不字，十年乃字。邅，張連反。乘，繩澄反，又音繩。班，分佈不進之貌。字，許嫁也。《禮》曰：「女子許嫁，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，乃求與己為婚媾耳。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。《象》曰：六二之難，乘剛也。「十年乃字」，反常也。

The line statement for the second line of the Zun hexagram says: "Zun ru zhan ru, cheng ma ban ru, fei kou hun gou, nv zi zhen bu zi, shi nian nai zi." "Zhan" is pronounced Zhang Lian fan, "cheng" is pronounced Sheng Cheng fan, and also Sheng; "ban" means spreading out and hesitating, unable to move forward; "zi" means being promised in marriage and marrying. The Li Ji says: "Nv zi xu jia, ji er zi" — when a woman is promised in marriage, after she has performed the ji ritual, she receives a courtesy name. The second line is yin and flexible, occupying the central position and being correct, and it is in proper correspondence with the ninth line of the fifth position, yet it is riding over the first nine line, which is a strong line, so it is trapped and hesitates to move forward. However, the first nine line is not a bandit coming to plunder, but merely seeking to marry her; because she remains correct, she does not agree, until after ten years, when the time is exhausted and the matter reaches its conclusion, the foolish seeker withdraws, and the correct one comes, then she may marry. This line has such an image, so it is used to warn the diviner. The small image commentary for the second line says: "The difficulty of the second line is due to riding over a strong line. 'After ten years she marries' is a reversal of the usual."

六三，即鹿無虞，惟入于林中，君子幾，不如舍，往吝。幾，音機。舍，音扌舍。《象》同。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。《象》曰：「即鹿無虞」，以從禽也。君子舍之，往吝，窮也。六四，乘馬班如，求婚媾，往吉，無不利。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。《象》曰：求而往，明也。

The line statement for the sixth line of the third trigram in the Zun hexagram says: "Chasing a deer without a guardian, only entering the forest, the gentleman perceives the subtle signs, better to give up, going forward will bring regret." "Ji" is read as "ji" (a term for subtle signs), and "she" is pronounced the same as "she" (to abandon). The sixth line is yin and flexible, located above the lower trigram, neither in the center nor in the proper position, and has no correct corresponding line above. Acting recklessly will only lead to difficulties, hence the image of chasing a deer without a guardian, constantly getting deeper into the forest. The gentleman perceives these subtle signs and should not pursue; if he persists in chasing without stopping, he will certainly bring disgrace and regret. This is a warning to the diviner to act accordingly. The small image commentary for the sixth line of the third trigram says: "Chasing a deer without a guardian" is to follow an animal. The gentleman abandons it, going forward will bring regret, indicating a state of being at the end. The line statement for the sixth line of the fourth trigram in the Zun hexagram says: "Riding a horse and hesitating, seeking marriage, going forward is auspicious, without any disadvantage." The sixth line is yin and flexible, located in the time of difficulty, and lacks the strength to advance upward, hence the image of riding a horse and hesitating. However, the first line is upright and located in the lower position, corresponding correctly with it, so the divination is: going down to seek marriage, going forward is auspicious. The small image commentary for the sixth line of the fourth trigram says: "Seeking and then going forward, this shows wisdom" — first seeking support and then proceeding, clearly showing its wisdom.

九五，屯其膏，小，貞吉，大，貞凶。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。《象》曰：「屯其膏」，施未光也。施，始豉反。上六，乘馬班如，泣血漣如。陰柔無應，處屯之終。進無所之，憂懼而已。故其象如此。《象》曰：「泣血漣如」，何可長也。長，直良反。

The line statement for the fifth line of the Zhun hexagram says: "Its essence is blocked, small matters are auspicious when keeping to the right path, great matters are ominous when keeping to the right path." Although the fifth line is in a noble position with a strong and upright virtue, it is in a difficult situation, trapped in danger. Although it has a corresponding line at the second line, the second line is weak and lacks strength, so it cannot help. The first line has already gained the people's support below, and the fifth line, being of the Kan trigram, has the essence but cannot apply it, hence "its essence is blocked" — an image of blocked blessings. If one uses this line to deal with small matters, keeping to the right path can result in good fortune; but if used for great matters, even keeping to the right path may lead to misfortune. The small image commentary for the fifth line says: "Its essence is blocked," meaning the application has not yet begun. The word "apply" is pronounced as "shi chi fan." The line statement for the sixth line at the top of the Zhun hexagram says: "Mounting horses in confusion, weeping blood like a stream." The sixth line is weak and has no corresponding line, and it is at the end of the difficult situation, with nowhere to go, left only with sorrow and fear, hence the image. The small image commentary for the sixth line says: "Weeping blood like a stream," meaning this situation cannot last long. The word "long" is pronounced as "zhi liang fan."

坎下，艮上。蒙：亨。匪我求童蒙，童蒙求我。初筮告，再三瀆，瀆則不告。利貞。告，音谷。三，息暫反。瀆，音獨。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。

The Hexagram "Meng" has the lower trigram Kan and the upper trigram Gen. The Hexagram Statement says: "Meng:亨. Not I seeking the naive and innocent, but the naive and innocent seeking me. First divination tells, repeated divination with disrespect, if disrespectful, then it does not tell. Advantage lies in uprightness." The character "告" is read as "gu", "三" is read as "xi zan fan", and "渎" is read as "du". Gen is also the name of a trigram composed of three lines: a single yang line stopping over two yin lines, so its trigram virtue is "stop", and its physical image is a mountain. "Meng" means confusion or ignorance, referring to the state of things when they are first born and still confused and unclear. This hexagram is formed by the lower trigram Kan and the upper trigram Gen: a mountain below a dangerous situation, which is exactly where confusion occurs; internally dangerous and externally stopped, which is exactly the state of confusion, so it is named "Meng".

「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。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。

The Hexagram Statement begins with the character "亨," and all the following words are interpretations of the divination. Nine in the Second is the main line of the Inner Trigram. Because it is a yang line in the central position, it can enlighten the ignorance of others, and it corresponds with Six in the Fifth through yin and yang. Therefore, those who encounter this hexagram have the way to be smooth and successful. The "I" in the statement refers to Nine in the Second, and "childlike ignorance" refers to the naive and ignorant Six in the Fifth. If the person consulting the divination is himself clear-minded, then he should be asked by others, and the key to success lies with others; if the person consulting is himself ignorant, then he should seek others, and the key to success lies with himself. If others come to ask me, I should respond according to whether they are teachable or not; if I go to seek others, I should devote myself entirely and sincerely to inquire. Whether the enlightened person teaches the ignorant or the ignorant self-teaches, both are beneficial when they adhere to the correct path.

《彖》曰：「蒙」，山下有險，險而止，蒙。以卦象，卦德釋卦名，有兩義。「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。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 of the Hexagram of Enlightenment says: "Enlightenment: there is a mountain below a dangerous terrain; encountering danger and stopping, this is enlightenment." This explanation uses both the image of the hexagram and its moral qualities to interpret the name of the hexagram, containing two layers of meaning: "a mountain below a dangerous terrain" refers to the image, while "encountering danger and stopping" refers to the moral aspect. The Commentary on the Judgment continues: "Enlightenment, is conducive to progress," because it follows the principle of timely and appropriate action. "It is not I who seek the innocent and unenlightened, but the innocent and unenlightened who seek me," because the wills of both parties correspond. "The first divination gives an answer," because the second line is strong and in the center. "If one asks repeatedly, then the questioner is disrespectful, and so is the answerer," because the questioner is disrespectful to the enlightenment. "Cultivating the right path through enlightenment" is the way to achieve the virtue of the sage. This explanation uses the structure of the hexagram to interpret the hexagram statement. The second line, by using the method that leads to success to enlighten others, coincides with the proper middle path of the time, meaning that the matters referred to below are all done by following the path of success and being appropriate. The term "will correspond" refers to the fact that the second line is strong and bright, while the fifth line is soft and dark, so it is not the second line that seeks the fifth, but the fifth line that seeks the second, and thus their wills naturally correspond. The term "with a strong and central position" refers to the fact that the second line is strong and in the center, so it can give guidance with moderation. The term "disrespect" refers to the person asking repeatedly, so the questioner is disrespectful, and the answerer is also disrespectful. "Cultivating the right path through enlightenment" is precisely the practice that leads to the virtue of the sage, which Zhu Xi used to explain the meaning of the hexagram statement "favoring uprightness."

《象》曰：山下出泉，蒙，君子以果行育德。行，下孟反。六三《象》同。泉，水之始出者，必行而有漸也。初六，發蒙，利用刑人，用說桎梏，以往吝。說，吐活反。桎，音質。梏，古毒反。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。《象》曰：「利用刑人」，以正法也。發蒙之初，法不可不正。懲戒所以正法也。

The *Image Commentary* of the *Gua of Enlightenment* says: "Mountains below with springs emerging, enlightenment. The gentleman thus acts with decisiveness and cultivates virtue." The character "行" is read as Xiameng fan. The character "行" in *Six at the Beginning* of the *Small Image Commentary* is also read this way. Springs are the place where water first flows out; they must necessarily flow forward and proceed step by step. The gentleman takes this as a model, acting with decisiveness in practice and nurturing virtue through cultivation. The *Line Statement* of the first line of the *Gua of Enlightenment* says: "To enlighten, it is advantageous to punish people, to remove shackles, and to proceed with caution." The character "说" is read as Tuhuo fan, meaning to remove; "桎" is read as Zhi; "梏" is read as Gudu fan. The first line, with a yin line in the lowest position, represents the deepest state of ignorance. When one encounters this line in divination, one should endeavor to enlighten this ignorance. However, the method of enlightenment is first to impose severe punishment, then to temporarily release him and observe what happens afterward. If one persists in forcing without letting go, one will bring about disgrace and regret. This is a warning to the diviner. The *Small Image Commentary* of *Six at the Beginning* says: "It is advantageous to punish people," meaning that the beginning of enlightening ignorance must not neglect the proper application of law. Punishment is precisely for establishing the correct law.

九二，包蒙，吉，納婦，吉，子克家。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。《象》曰：「子克家」，剛柔接也。指二五之應。

The line statement of the second line of the Qiong hexagram says: "Encompassing the启蒙, auspicious; taking in a wife, auspicious; the son can manage the family." The second line, with its yang strength, is the main line of the inner trigram, governing and managing the many yin lines. It is the person who bears the responsibility of启蒙. However, the scope of what he needs to teach is broad, and the qualities of individuals vary greatly, so it is not possible to impose a single standard on all. The virtue of this line is strong but not excessive, which is precisely the image of包容. Moreover, it is a yang line receiving a yin line, which is the image of taking in a wife; and it is in a lower position yet can bear the affairs above, which is the image of a son being able to sustain the family business. Therefore, if the person seeking divination possesses such virtue and is in such a situation, he will achieve auspiciousness as described. The Small Image Commentary of the second line says: "The son can manage the family," referring to the mutual connection between the yang line two and the yin line five.

六三，勿用取女，見金夫，不有躬，無攸利。取，七具反。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。《象》曰：「勿用取女」，行不順也。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，今當從之。

The line statement of the sixth line of the third hexagram "Meng" says: "Do not take a wife, see a man of wealth, lose one's own integrity, and there is no benefit." The character "取" is read as "qi ju fan," meaning "to marry." The sixth line is yin and flexible, neither in the center nor in the proper position, which symbolizes a woman who sees a wealthy man and loses her own integrity. When a diviner encounters this line, it indicates that the woman he marries is of this kind, and there is no benefit. The term "gold man" probably refers to someone who bribes or flatters her with money, like the case of Qi Hu in Lu who bribed his wife. The "Small Image Commentary" of the sixth line of the third hexagram says: "Do not take a wife," because the action is not harmonious. Zhu Xi believes that "shun" should be read as "shen," since "shun" and "shen" were commonly used interchangeably in ancient times; for example, "shunmo" in "Xunzi" was written as "shenmo." Moreover, "behavior not being cautious" fits the meaning of the classic more appropriately. Therefore, we should follow this reading.

六四，困蒙，吝。既遠於陽，又無正應，為困於蒙之象。占者如是，可羞吝也。能求剛明之德而親近之，則可免矣。《象》曰：困蒙之吝，獨遠實也。遠，於萬反。實，叶韻去聲。六五，童蒙，吉。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。《象》曰：童蒙之吉，順以巽也。

The fourth line of the "Meng" hexagram says: "Confused and ignorant, it is a matter of regret." The fourth line is distant from the two yang lines and has no corresponding line, thus it is an image of being trapped in confusion; if the person in such a situation, it is a matter of shame and regret. If one can seek out a strong and wise person and be close to him, then one can escape thispredicament. The "Small Image Commentary" of the fourth line says: "Confused and ignorant, it is a matter of regret, because it is alone distant from the reality of yang." "Distant" is read as yu wan fan, and "reality" is read with a falling tone in the coordinated rhyme. Only it is alone distant from the essence of yang. The fifth line of the "Meng" hexagram says: "A childlike state of ignorance, it is auspicious." The fifth line is gentle, centered, and occupies a position of honor; it corresponds with the second line, has a pure heart without self-willed cleverness, and is willing to listen to others, so its image is like a child's ignorance, and its divination is auspicious. The "Small Image Commentary" of the fifth line says: "The auspiciousness of a childlike state of ignorance is due to its gentleness and humility."

上九，擊蒙，不利為寇，利禦寇。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。惟捍其外，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。《象》曰：利用禦寇，上下順也。禦寇以剛，上下皆得其道。

The line statement for the Upper Ninth line of the "Meng" hexagram says: "To strike the蒙, it is not advantageous to act as a bandit, but advantageous to defend against bandits." The Upper Ninth line, with a yang line at the top of the hexagram, represents a strong and firm ruler who is overly strict in governing the蒙. This is an image of forcefully striking the蒙. However, if one is too forceful and overbearing, it will inevitably cause harm to the other party. Instead, it is better to protect against external threats and guide gently in order to preserve the person's natural innocence and simplicity. Even if this approach is too strict, it is still a proper way of handling the situation. Therefore, this is a warning to the person consulting the oracle. This principle applies to all matters, not only to teaching others. The Small Image Commentary for the Upper Ninth line says: "Using strength to defend against bandits, the superior and inferior are in harmony." Using strength to resist external threats brings both the superior and the inferior into alignment with the right path.

乾下，坎上。需：有孚，光亨，貞吉，利涉大川。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" has the lower trigram Qian (Heaven) and the upper trigram Kan (Water). The hexagram statement says: "Need: There is sincerity, bright and smooth, correct and auspicious, favorable for crossing great rivers." "Need" means waiting. This hexagram is Qian meeting Kan: Qian is strong and vigorous, Kan is dangerous and treacherous; with the virtue of strength and vigor meeting a dangerous situation, yet not rushing forward to the point of falling into danger, this is precisely the meaning of "waiting." "Fu" refers to sincerity existing in the heart. The line Nine in the Fifth is located at the middle yao of Kan and is full, and it is yang and upright, occupying the honorable position. This is the image of holding sincere intentions and occupying a correct position; Kan water lies ahead, and Qian's strength and vigor press upon it, which is the image of about to cross the water but unwilling to advance hastily. Therefore, if the person divining is waiting and can keep his word, he will have bright and smooth success; if furthermore he occupies a correct position, it will be auspicious, and it will be favorable to cross great rivers. Upholding correctness brings no obstacles, and crossing great rivers especially values waiting, which means not seeking quick success but not冒险ing recklessly.

《彖》曰：「需」，須也，險在前也。剛健而不陷，其義不困窮矣。此以卦德釋卦名義。「需，有孚，光亨，貞吉」，位乎天位，以正中也。「利涉大川」，往有功也。以卦體及兩象釋卦辭。《象》曰：雲上於天，需，君子以飲食宴樂。上，上聲。樂，音洛。雲上於天，無所復為，待其陰陽之和而自雨爾。事之當需者，亦不容更有所為，但飲食宴樂，俟其自至而已。一有所為，則非需也。

The Commentary on the Judgment of the Need Hexagram says: "Need means waiting. There is danger ahead. Though strong and vigorous, it does not fall into peril, thus its meaning does not lead to destitution." This explains the meaning of the hexagram name "Need" through the qualities of the hexagram: "Need" means waiting, with danger ahead; the lower trigram is Qian, which is strong and vigorous, so when facing danger it does not fall, and according to principle, it does not reach a state of destitution. The Commentary on the Judgment continues: "Need, with sincerity, brings brightness, smoothness, and good fortune. This is because the fifth line is in the position of the heavenly ruler and is in the center and upright position. 'It is advantageous to cross a great river,' because going forward brings merit." This explains the hexagram statement through the structure of the hexagram and the two trigrams: the fifth line is in the position of the heavenly ruler and is in the center and upright position, so it holds sincere intentions, is bright and smooth, and maintains uprightness to gain good fortune; going forward can achieve merit, hence it is advantageous to cross a great river. The Image Commentary of the Need Hexagram says: "Clouds rising above the sky, Need. The gentleman thus eats, drinks, and enjoys music." "Above" is pronounced in the rising tone, and "music" is pronounced as "luo." Clouds rising to the sky, there is nothing else to do but wait, only waiting for yin and yang to harmonize naturally and bring rain; when things reach a point where waiting is appropriate, there is no room for further action, so one should eat, drink, and enjoy music, waiting for things to come naturally. Any action taken would no longer be "Need."

初九，需于郊，利用恆，無咎。郊，曠遠之地，未近於險之象也，而初九陽剛，又有能恆於其所之象，故戒占者能如是，則無咎也。《象》曰：「需于郊」，不犯難行也。「利用恆，無咎」，未失常也。難，去聲。九二，需于沙，小有言，終吉。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。《象》曰：「需于沙」，衍在中也，雖「小有言」，以吉終也。衍，以善反。衍，寬意。以寬居中，不急進也。

The first line of the "Need" hexagram says: "Need at the outskirts, beneficial to maintain constancy, no blame." "Outskirts" refers to an open and distant place, symbolizing that one has not yet approached danger. The first line is a yang line, and it also represents the image of being able to remain steadfast in its position for a long time. Therefore, it advises the person consulting the oracle: if one can wait like this, there will be no mistakes. The Small Image Commentary of the first line says: "Need at the outskirts," meaning not to take on difficulties and proceed. "Beneficial to maintain constancy, no blame," meaning not to lose the proper way. "Difficult" is pronounced with a falling tone, meaning not to proceed with danger, thus not losing the proper way. The second line of the "Need" hexagram says: "Need on the sand, slight words, ultimately auspicious." The sand is already close to danger; verbal harm, although minor, is considered a small disaster. The second line gradually advances and approaches the upper trigram Kan, hence this image. However, it is strong and in the center, capable of waiting, so it ultimately achieves auspiciousness. This is a warning to the person consulting the oracle to act in this manner. The Small Image Commentary of the second line says: "Need on the sand," meaning to be broad-minded and in the center. Although "slight words" are mentioned, it ends auspiciously. "Yan" is pronounced with a rising tone, meaning spaciousness. To be broad-minded and to be in the center, not to rush forward.

九三，需于泥，致寇至。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。《象》曰：「需于泥」，災在外也，自我致寇，敬慎不敗也。外，謂外卦。敬慎不敗，發明占外之占。聖人示人之意切矣。六四，需于血，出自穴。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。《象》曰：「需于血」，順以聽也。九五，需于酒食，貞吉。酒食，宴樂之具，言安以待之。九五陽剛中正，需於尊位，故有此象。占者如是而貞固，則得吉也。《象》曰：酒食，「貞吉」，以中正也。

The *Need* hexagram's *Nine in the Third* line statement says: "Waiting in the mud, leading to the arrival of enemies." The mud is close to danger; the strong enemy represents the greatest harm. *Nine in the Third* is closer to the danger, yet it is overly strong and not in the central position, hence its image is like this. The *Small Image Commentary* of *Nine in the Third* says: "Waiting in the mud, the disaster is outside; I have invited the enemy, but by being respectful and cautious, I will not fail." "Outside" refers to the outer trigram *Kan*. The phrase "respectful and cautious, not failing" is an additional interpretation beyond the original line statement: as long as one is respectful and cautious, one will not fail. This is the earnest concern of the sage for the world. The *Need* hexagram's *Six in the Fourth* line statement says: "Waiting in blood, emerging from the cave." "Blood" refers to a place of injury, and "cave" refers to a dangerous pit. *Six in the Fourth* has already entered the upper trigram *Kan*, meaning it has stepped into danger, hence the image of "waiting in blood." However, since it is a yin line in a yin position and is correct, it waits without advancing, hence the image of "emerging from the cave" — able to escape from the dangerous pit. If a diviner is in such a situation, even though he is in a place of injury, he will eventually be able to escape. The *Small Image Commentary* of *Six in the Fourth* says: "Waiting in blood, being gentle and yielding to the situation." The *Need* hexagram's *Nine in the Fifth* line statement says: "Waiting for food and drink, firmness brings good fortune." Food and drink are the utensils for feasting, meaning waiting in a state of ease and comfort. *Nine in the Fifth* is yang and upright, in the position of honor, calmly waiting, hence this image. If a diviner can do this and remain firm and upright, he will achieve good fortune. The *Small Image Commentary* of *Nine in the Fifth* says: "Food and drink, 'firmness brings good fortune,' because it is upright and central."

上六，入于穴，有不速之客三人來，敬之，終吉。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。《象》曰：不速之客來，「敬之終吉」，雖不當位，未大失也。當，都浪反。後凡言「當位」、「不當位」者，仿此。以陰居上，是為當位。言不當位，未詳。

The line statement for the sixth line at the top of the Need卦 says: "Entering a cave, there come three unexpected guests, who pay respect, and the outcome is favorable." The sixth line, being a yin line at the top of the dangerous position, has no more waiting to do, so it symbolizes falling into the dangerous cave. It corresponds with the third line; the third line, together with the other two yang lines in the lower trigram, reaches the extreme and rises together, which symbolizes the image of three unexpected guests arriving. The sixth line, being weak and unable to resist, can still be submissive to them, hence the image of paying respect. Although the person in a dangerous situation is able to treat unexpected matters with respect, they will ultimately achieve a favorable outcome. The Small Image Commentary for the sixth line says: "Unexpected guests come, 'paying respect leads to a favorable outcome,' although it is not in the proper position, it does not cause great loss." The character "当" is read as "du lan fan"; in the following instances where "being in the proper position" or "not being in the proper position" is mentioned, this reading is followed. The sixth line, being a yin line in the upper position, should be considered as being in the proper position, yet the Small Image Commentary says "not in the proper position," and the reason for this is not explained.

坎下，乾上。訟：有孚窒，惕中吉，終凶，利見大人，不利涉大川。窒，張栗反。訟，爭辯也。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。且於卦變自遁而來，為剛來居二，而當下卦之中，有有孚而見窒，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。故戒占者必有爭辯之事，而隨其所處為吉凶也。

The Hexagram of Strife has the Lower Trigram Kan and the Upper Trigram Qian. The Hexagram Statement says: "Strife: There is sincerity but it is blocked, with caution in the middle it is auspicious, but in the end it is inauspicious. It is advantageous to see a great person, but not advantageous to cross a great river." The character "窒" is pronounced Zhang Li Fan. "Strife" refers to quarreling or litigation. The Upper Trigram is Qian, which is strong and firm, and the Lower Trigram is Kan, which is dangerous and treacherous. The superior force uses strength to suppress the inferior, while the inferior uses treachery to observe the superior. It is also internally treacherous and externally strong, and oneself is treacherous while the other is strong—these are all ways that lead to strife. The line Nine in the Second is in the middle of the Lower Trigram and the middle line is full, but there is no corresponding line above, adding another layer of worry. Moreover, from the perspective of hexagram transformation, the Hexagram of Strife comes from the Hexagram of Withdrawal. A strong line comes to occupy the second position and is exactly in the middle of the Lower Trigram, thus showing the image of "having sincerity but being blocked, with caution in the middle it is auspicious." The line Nine at the Top is overly strong and occupies the extreme of strife, showing the image of taking the litigation to the very end. The line Nine in the Fifth is strong, firm, upright, and occupies the position of honor, showing the image of a great person. Using strength to dominate danger and using a full body to enter a pit, it shows the image of being unsuitable to cross a great river. Therefore, it warns the person who divines: he will certainly encounter matters of strife, and the fortune or misfortune depends on his own position.

《彖》曰：「訟」，上剛下險，險而健，訟。以卦德釋卦名義。「訟，有孚窒，惕中吉」，剛來而得中也。「終凶」，訟不可成也。「利見大人」，尚中正也。「不利涉大川」，入于淵也。以卦變、卦體、卦象釋卦辭。《象》曰：天與水違行，訟，君子以作事謀始。天上水下，其行相違。作事謀始，訟端絕矣。初六，不永所事，小有言，終吉。陰柔居下，不能終訟，故其象占如此。《象》曰：「不永所事」，訟不可長也。雖「小有言」，其辯明也。

The Commentary on the Judgment of the Hexagram of Strife says: "Strife: Above is the strong, below is the dangerous, dangerous yet strong, hence strife." This explains the meaning of the hexagram name by its qualities: above is strong, below is dangerous, and since it is dangerous yet strong, strife arises. The Commentary on the Judgment continues: "Strife, with sincerity blocked, cautious in the middle, it is auspicious." This refers to the coming of a strong line and its position in the center. "Ultimately, misfortune" indicates that strife cannot be resolved. "Beneficial to see a great man" refers to upholding the principle of being in the center and upright. "Not beneficial to cross a great river" refers to being drawn into a deep abyss." These interpretations are based on the changes of the hexagram, its structure, and its symbolic imagery: "The coming of a strong line and its position in the center" refers to the change of the hexagram, "upholding the principle of being in the center and upright" refers to the position of the line in the fifth place, and "being drawn into a deep abyss" refers to the symbolic meaning of the water in the trigram Kan. The Image Commentary of the Hexagram of Strife says: "Heaven and water moving in opposite directions, strife. The gentleman thus plans matters from the beginning." Heaven is above, water is below, and their directions of movement are opposite, hence strife; the gentleman takes this as a model, planning matters from the beginning so that the seeds of strife are cut off. The line statement of the first line of the Hexagram of Strife says: "Not prolonging the matter, slight words, ultimately auspicious." The first line is a yin line and is at the very bottom, lacking the strength to carry a case to its conclusion, so its image and interpretation are as such. The Small Image Commentary of the first line says: "Not prolonging the matter," because strife cannot be prolonged. "Although there are slight words," the matter will eventually be clearly resolved. Strife cannot be prolonged, and although there may be some verbal disputes, the issue will eventually be clearly clarified.

九二，不克訟，歸而逋，其邑人三百戶，無眚。逋，補吳反。眚，生領反。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。《象》曰：不克訟，歸逋竄也，自下訟上，患至掇也。竄，七亂反。掇，都活反。掇，自取也。

The line statement for the second line of the Gua of Strife says: "Unable to win the lawsuit, he retreats and flees, with his town of three hundred households, and there is no calamity." "Bu" is pronounced as pu wu fan, and "sheng" is pronounced as sheng ling fan. The second line is a yang line, which is the main line of the Kan trigram, representing danger. Originally, it intended to sue, but since it is a yang line in a yin position, it is in the middle of the lower trigram, and above it is the fifth line, a yang line in a yang position, which is in a superior position. Therefore, its image and interpretation are as such. "A town of three hundred households" refers to a small town, meaning to humble oneself and live simply to avoid calamity; if the diviner can do this, there will be no disaster. The Small Image Commentary for the second line says: "Unable to win the lawsuit, he retreats and flees, for he sues the superior, and the calamity comes to him." "Cuan" is pronounced as qi luan fan, and "duo" is pronounced as du hu fan. "Duo" means to pick up by oneself — suing the superior brings calamity upon oneself.

六三，食舊德，貞，厲終吉。或從王事，無成。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。《象》曰：「食舊德」，從上吉也。從上吉，謂隨人則吉；明自主事，則無成功也。

The line statement of the sixth line in the third position of the Gua of Strife says: "Consume the old virtue, remain steadfast, though in danger, eventually it will be吉利. If one follows the affairs of the sovereign, there will be no success." Here, "食" is like "食邑" where "食" refers to the salary or benefits one receives. The sixth line in the third position is yin and flexible, not capable of initiating lawsuits, so it should remain in its original position, stay on the correct path, although in a dangerous situation, eventually it will be吉利. However, if one goes out to follow the sovereign's affairs, there will certainly be no success. A diviner who remains in his proper position and does not take the initiative is a good way of dealing with things. The Small Image Commentary of the sixth line in the third position says: "Consume the old virtue, following above is吉利." What is meant by "following above is吉利" is that following others brings good fortune; this also indicates that if one takes the lead personally, there will be no success.

九四，不克訟，復即命，渝，安貞，吉。渝，以朱反。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。《象》曰：「復即命，渝，安貞」，不失也。九五，訟，元吉。陽剛中正，以居尊位，聽訟而得其平者也。占者遇之，訟而有理，必獲伸矣。《象》曰：「訟，元吉」，以中正也。中則聽不偏，正則斷合理。

The line statement for the fourth line of the "Strife" hexagram says: "Unable to win the lawsuit, return to the right path, change, maintain sincerity, and it is auspicious." "Yu" is read as yi zhu fan; "ji" means to approach, "ming" means the correct principle, and "yu" means to change. The fourth line is strong but not in the central position, so there is an image of strife; but because it is a yang line in a yin position, there is also an image of being unable to win the lawsuit, thus returning to the correct principle, changing one's mind, and maintaining sincerity on the right path. If the person divining can do this, it will be auspicious. The small image commentary for the fourth line says: "Returning to the right path, changing, maintaining sincerity," does not lose the right path. The line statement for the fifth line of the "Strife" hexagram says: "Strife, original auspiciousness." The fifth line is yang and strong, upright, and in the noble position, so it is a person who can fairly judge a lawsuit. If the person divining encounters this line, as long as one side of the dispute is just, they will certainly be vindicated. The image commentary for the fifth line says: "Strife, original auspiciousness," because it is upright and just; being in the center, it listens to the case without partiality; being in the correct position, the judgment is in accordance with reason.

上九，或錫之般革帶，終朝三褫之。褫，敕紙反。般革帶，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。《象》曰：以訟受服，亦不足敬也。

The line statement for the Upper Ninth line of the "Strife" hexagram says: "Sometimes he is given a sash, but in the morning he is stripped of it three times." "Chí" is pronounced as "Chi Zhi" and means to strip away. "Pán dài" refers to the decorative sash on the ceremonial robe bestowed by the Son of Heaven. "Chí" means to take away by force. The Upper Ninth line, being a yang line at the top of the hexagram of strife, represents taking the dispute to the very end and ultimately winning the case. Therefore, there is an image of receiving a ceremonial robe and being bestowed with a mandate. However, since this is achieved through litigation, it cannot be stable or enduring. Hence, there is also an image of being stripped of it three times in the morning. The judgment is: to take a dispute to the very end is without reason; even if one wins by chance, what is gained will eventually be lost. The intent of the sage in warning people is profound. The Small Image Commentary for the Upper Ninth line says: "Receiving a robe through litigation is not something to be respected." Clothing obtained through litigation is not worthy of respect.

坎下，坤上。師：貞，丈人吉，無咎。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 hexagram "Military Campaign" has the lower trigram Kan and the upper trigram Kun. The hexagram statement says: "Military Campaign:贞,丈人吉,无咎." "Military Campaign" refers to an army or a group of soldiers. The lower trigram is Kan, representing danger, and the upper trigram is Kun, representing compliance. Kan represents water, and Kun represents earth. In ancient times, soldiers were integrated with farmers, which means that extremely dangerous elements were hidden within great compliance, and unpredictable strength was stored within extreme stillness. Moreover, this hexagram has only one yang line, nine two, located in the middle of the lower trigram, which represents the general; the five yin lines above are compliant and follow it, representing the soldiers. Nine two, with a yang line in a lower position, actually takes charge, while six five, with a yin line in an upper position, entrusts him with responsibility. This is the image of a ruler appointing a general and sending troops to campaign, so this hexagram is named "Military Campaign." "Zhang Ren" refers to an elder of high moral character. The way of warfare benefits from proper names and the appointment of experienced and steady individuals, which can lead to good fortune without blame; this also warns the diviner to act accordingly.

《彖》曰：「師」，眾也，「貞」，正也，能以眾正，可以王矣。王，往況反。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。剛中而應，行險而順，以此毒天下而民從之，吉又何咎矣。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。順，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 of the Army Hexagram says: "The word 'teacher' refers to a multitude; 'zheng' means correctness. If one can lead a multitude along the correct path, he can become a king." The word "wang" is read as "wang kuang fan," meaning to rule the world. This passage explains the meanings of the words "teacher" and "zheng" using the structure of the hexagram. The word "yi" means to be able to command and control: one yang line is located in the middle of the lower trigram, and five yin lines are all subject to its command. If one can lead the people along the correct path, then he is the army of the king. The Commentary on the Judgment continues: "It is strong and central, and it corresponds; it proceeds through danger while maintaining harmony. With this, it can harm the world, yet the people follow it, thus resulting in good fortune and no blame." This further explains the meaning of the hexagram statement "the elder man is auspicious, with no blame" by using the structure and moral qualities of the hexagram: "strong and central" refers to the nine in the second position, "corresponding" refers to the six in the fifth position corresponding with it, "proceeding through danger" means that the path is dangerous, and "harmony" means that it follows the people's will. These qualities cannot be achieved without the virtue of an experienced and mature person. "Du" means to harm. War and military campaigns inevitably bring harm to the world, but because the general possesses such ability and virtue, the people still follow him willingly.

《象》曰：地中有水，師，君子以容民畜眾。畜，許六反。水不外於地，兵不外於民，故能養民，則可以得眾矣。初六，師出以律，否臧凶。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。《象》曰：「師出以律」，失律凶也。

The *Image Commentary* of the *Garrison* hexagram says: "Water within earth, *Garrison*; the superior man thus accommodates the people and maintains the multitude." The character *xu* is pronounced *xǔ liù fǎn*. Water is not outside the earth, and soldiers are not outside the people; therefore, as long as one can nurture the people, one can gain the support of the soldiers. The *Line Statement* of the first line of the *Garrison* hexagram says: "The garrison departs in accordance with the law; if it is not proper, it will be凶." *Lv* means law and regulation, and *pu zang* means not good. Chao Shuo Zhi says: "The character *pu* was often written as *bu* by earlier scholars, which is correct." The first line is at the beginning of the hexagram, representing the start of military action; the way of warfare should be cautious from the beginning: if it follows the law, it will be auspicious; if it is not good, it will be凶. This is a warning to the person casting the divination to be careful at the beginning and to strictly adhere to the law. The *Small Image Commentary* of the first line says: "The garrison departs in accordance with the law," once the law is lost, it will be凶.

九二，在師中，吉，無咎，王三錫命。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。《象》曰：「在師中，吉」，承天寵也。「王三錫命」，懷萬邦也。六三，師或輿尸，凶。輿尸，謂師徒撓敗，輿尸而歸也。以陰居陽，才弱志剛，不中不正，而犯非其分，故其象占如此。《象》曰：「師或輿尸」，大無功也。六四，師左次，無咎。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。《象》曰：左次無咎，未失常也。知難而退，師之常也。

The "Tian" hexagram's Nine in the Second line statement says: "In the army, it is auspicious, no blame, the king gives three rewards." Nine in the Second is located in the lower trigram, being the object to which the many yin lines are attached, and possesses the virtue of being strong and upright in the center. It is in correspondence with Six in the Fifth above, receiving the king's favor and important responsibilities, so its image and interpretation are like this: leading an army while maintaining the middle path is auspicious, without blame, and repeatedly receiving the king's rewards. The Small Image Commentary of Nine in the Second says: "In the army, it is auspicious," because it receives the favor of the heavenly sovereign. "The king gives three rewards," because it is able to pacify all the states. The "Tian" hexagram's Six in the Third line statement says: "The army may return with corpses on carts, which is凶." "Returning with corpses on carts" refers to the army's defeat, returning with the dead carried on carts. Six in the Third, being a yin line in a yang position, has weak ability but strong will, neither in the center nor in the proper position, yet undertaking tasks beyond its station, so its image and interpretation are like this. The Small Image Commentary of Six in the Third says: "The army may return with corpses on carts," because it achieves nothing. The "Tian" hexagram's Six in the Fourth line statement says: "The army retreats to the left, no blame." "Retreating to the left" means retreating and taking up a defensive position. Six in the Fourth, though yin and not in the central position, is in a proper position as a yin line in a yin position, so its image is like this; being able to retreat and preserve the entire army is far superior to Six in the Third, so its interpretation is also like this. The Small Image Commentary of Six in the Fourth says: "Retreating to the left, no blame," because it does not lose the proper way. Knowing that victory is difficult and retreating is itself the usual practice of warfare.

六五，田有禽，利執言，無咎，長子帥師，弟子輿尸，貞凶。長，之丈反。六五用師之主，柔順而中，不為兵端者也。敵加於己，不得已而應之，故為田有禽之象。而其占，利以搏執而無咎也。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。《象》曰：「長子帥師」，以中行也，「弟子輿尸」，使不當也。當，去聲。

The *Tian* line of the *Shi* hexagram says: "In the fields there are game; it is advantageous to capture them, without blame. The elder son leads the army, the younger son brings a corpse; if one remains steadfast, there will be misfortune." The character "长" is read as "zhǎng." The line six five is the sovereign who commands the military, gentle and centered, unwilling to start a war. When enemies attack, he is forced to respond, hence the image of "game appearing in the fields." The judgment is favorable for capturing them without blame. Here, "言" is a particle. "长子" refers to line nine two, and "弟子" refers to lines six three and six four. The line statement also warns the diviner to appoint one person exclusively. If a gentleman is entrusted with military affairs but a petty person interferes, it is like returning with a corpse, so even if one remains steadfast, misfortune is unavoidable. The *Xiao Xiang Zhuan* of line six five says: "The elder son leads the army," because he acts with integrity; "the younger son brings a corpse," because he is appointed improperly. The character "当" is read with a falling tone. Improper appointments are the cause of failure.

上六，大君有命，開國承家，小人勿用。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，亦不可使之得有爵士，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。《象》曰：「大君有命」，以正功也。「小人勿用」，必亂邦也。聖人之戒深矣。

The sixth line at the top of the "Military Campaign" hexagram says: "The great sovereign issues a command, establishes a state and accepts a family estate, do not employ petty men." The sixth line at the top is at the end of the "Military Campaign" hexagram, at the extreme of gentleness, which is the time for rewarding merit. The hexagram of Earth represents soil, so there is an image of granting territories and accepting family estates. However, even though petty men may have merit, they should not be given titles or fiefs; they should only be rewarded with gold and silk. This is a warning to those in charge of rewarding: petty men should not be treated according to this line; and when petty men encounter this line, they should not take it as their own. The Small Image Commentary of the sixth line at the top says: "The great sovereign issues a command," to properly reward merit. "Do not employ petty men," because it will certainly cause disorder in the state." The warning from the sage here is profound.

坤下，坎上。比：吉。原筮，元永貞，無咎。不寧方來，後夫凶。比，毗意反。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 of "Comparison" has the Earth below and Water above. The Hexagram Statement says: "Comparison: Auspicious. Original divination, beginning with virtue, enduring and upright, without blame. Those who are not yet at peace will come, but those who come late will meet misfortune." The word "Comparison" is read as "pí" meaning to be close and assist. The line Nine in the Fifth, being a Yang line, is in the center of the Upper Trigram and is upright. All five Yin lines below are coming close and obeying it. This is the image of one person pacifying myriad states and the four seas looking up to one person. Therefore, those who divinate and receive this hexagram should be assisted by others; but they must divinate again to examine themselves, ensuring they truly possess virtue, longevity, and uprightness, before they can bear the responsibility of being relied upon by many without causing blame. Those who have not yet come close and are unsettled will gradually come to join; if they delay and arrive late, the relationship will already be firm, and their late arrival will bring misfortune. If one wishes to go and assist others, it is merely the reverse of this meaning.

《彖》曰：「比」，吉也。此三字疑衍文。「比」，輔也，下順從也。此以卦體釋卦名義。「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。亦以卦體釋卦辭。剛中，謂五。上下，謂五陰。《象》曰：地上有水，比，先王以建萬國，親諸侯。地上有水，水比於地，不容有間。建國親侯，亦先王所以比於天下而無間者也。《彖》意，人來比我，此取我往比人。初六，有孚比之，無咎。有孚盈缶，終來有他，吉。缶，俯九反。他，湯何反。比之初，貴乎有信，則可以無咎矣。若其充實，則又有他吉也。《象》曰：比之初六，有他吉也。

The Commentary on the Judgment of the Hexagram of "Comparison" says: "Comparison is auspicious." Zhu Xi thinks these three characters may be redundant additions. The commentary continues: "Comparison means assistance; it refers to the lower being obedient." This explains the meaning of the hexagram name "Comparison" through the structure of the hexagram: "Comparison" means assistance, and the lower lines all obey the nine in the fifth position. The commentary also says: "Original divination, beginning, constancy, and uprightness, without blame," because of the strong and central position of the nine in the fifth. "Those who are not yet in harmony will come," because there is mutual response between upper and lower. "Those who come late will be in misfortune," because the way is exhausted. This also explains the hexagram statement using the structure of the hexagram: "Strong and central" refers to the nine in the fifth; "upper and lower" refers to the other five yin lines. The Image Commentary of the Hexagram of "Comparison" says: "Water above the earth, Comparison. Thus the former kings established myriad states and were close to the feudal lords." Water on the earth, close to the earth, with no space in between; establishing myriad states and being close to the feudal lords is also the method used by the former kings to be close to the world without any separation. The meaning of the Commentary on the Judgment focuses on others coming to be close to me, while the Image Commentary takes the approach of me going to be close to others. The line statement of the first line of the Hexagram of "Comparison" says: "With sincerity, comparison is made, without blame. With sincerity, the jar is full, eventually someone else will come, and it is auspicious." "Foujiu" is pronounced as "fu jiu fan," and "ta" is pronounced as "tang he fan." In the beginning of comparison, the most important thing is sincerity. With sincerity, there will be no blame. If sincerity is full, like a jar filled to the brim, then there will be unexpected good fortune. The Small Image Commentary of the first line says: "Comparison at the first line, there is good fortune from another."

六二，比之自內，貞吉。柔順中正，上應九五。自內比外，而得其貞，吉之道也。占者如是，則正而吉矣。《象》曰：「比之自內」，不自失也。得正，則不自失矣。六三，比之匪人。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。《象》曰：「比之匪人」，不亦傷乎。六四，外比之，貞吉。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。《象》曰：外比於賢，以從上也。

The Line Statement of the Sixth Line of the "Compare" hexagram says: "Compare from within, and remain steadfast for good fortune." The Sixth Line is gentle and resides in the center and is upright. It is in correspondence with the Ninth Line above. It approaches the ruler of the outer trigram from within the inner trigram, and remains steadfast on the right path, which is the way to good fortune. If the person divining follows this path, they will be both upright and fortunate. The Small Image Commentary of the Sixth Line says: "Compare from within," does not lose oneself." Being upright, one does not lose oneself. The Line Statement of the Third Line of the "Compare" hexagram says: "Compare with the wrong person." The Third Line is阴柔 and not central or upright. What it receives, what it rides upon, and what it corresponds to are all阴 lines. This is the image of comparing with the wrong person; its divination is great misfortune, which does not need to be explicitly stated to be known. The Small Image Commentary of the Third Line says: "Compare with the wrong person," is it not sad?" This is indeed very sad. The Line Statement of the Fourth Line of the "Compare" hexagram says: "Compare from outside, and remain steadfast for good fortune." The Fourth Line, being a gentle line in a gentle position, compares outwardly with the Ninth Line, which is following the right path and is the way to good fortune. If the person divining follows this path, they will be both upright and fortunate. The Small Image Commentary of the Fourth Line says: "Compare with the virtuous from outside, to follow above."

九五，顯比，王用三驅，失前禽，邑人不誡，吉。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。凡此皆吉之道，占者如是，則吉也。《象》曰：顯比之吉，位正中也。舍逆取順，「失前禽」也。「邑人不誡」，上使中也。舍，音舍。由上之德使不偏也。上六，比之無首，凶。陰柔居上，無以比下，凶之道也，故為無首之象，而其占則凶也。《象》曰：「比之無首」，無所終也。以上下之象言之，則為無首，以終始之象言之，則為無終，無首則無終矣。

The line statement of the fifth line of the "Gathering" hexagram says: "Manifesting gathering, the king uses three sides to drive, losing the birds that come forward, the people in the city are not warned, auspicious." The fifth line, with a single yang line in the尊 position, is strong, vigorous, upright, and just. All the yin lines in the hexagram come to adhere to it. He makes this adherence manifest without partiality, just as the Son of Heaven hunts without surrounding from all sides, leaving an opening. He does not refuse those who come, nor pursue those who flee. Thus there is the image of "driving from three sides but letting go of the birds that come forward, not even warning the people in his city." Even the private followers of the sovereign understand the intention above, so there is no need for mutual vigilance to seek certain gain. All these are ways to bring auspiciousness. If the person divining can act in this way, it will be auspicious. The Small Image Commentary of the fifth line says: "The auspiciousness of manifesting gathering is due to the correctness of position and uprightness. Choosing the easy over the difficult, 'losing the birds that come forward.' 'The people in the city are not warned,' because the superior person makes the middle correct." "Shě" is pronounced the same as "to abandon" — all this is due to the virtue of the superior person who prevents partiality. The line statement of the sixth line at the top of the "Gathering" hexagram says: "Gathering without a leader, ominous." The sixth line is yin and柔, and is at the top of the hexagram, having nothing to use for gathering below. This is a way to bring misfortune, hence the image of "gathering without a leader," and its divination is ominous. The Small Image Commentary of the sixth line says: "Gathering without a leader, having no end." In terms of the position of upper and lower, it is at the top and has nothing to lead, hence "no leader." In terms of the beginning and end of time, it is at the end and does not have a good ending, hence "no end." Since the beginning has no leader, the end naturally has no end.

乾下，巽上。小畜：亨。密雲不雨，自我西郊。畜，敕六反。《大畜》卦同。巽，亦三畫卦之名。一陰伏於二陽之下，故其德為巽、為入，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。

The hexagram Xiao Xu has the lower trigram Qian (Heaven) and the upper trigram Xun (Wind). The hexagram statement says: "Xiao Xu: The passage is smooth. Dense clouds do not rain; they are in the western suburb." The character "xu" is pronounced as "chu" in the sixth tone. The character "xu" in the hexagram Da Xu is pronounced the same. Xun is also the name of the trigram composed of three lines: one yin line is hidden beneath two yang lines, so its trigram virtue is "Xun" meaning "entering," and its symbolic image is wind and wood. "Xiao" refers to yin, and "xu" means to stop and accumulate. With Xun above and Qian below, it is yin restraining yang. Also, since this hexagram contains only one yin line at the fourth position, the five yang lines above and below are restrained by it, hence it is called "Xiao Xu." Moreover, restraining yang with yin can only hold it loosely, not firmly, which is the image of a small accumulation.

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。

This hexagram has a strong and vigorous inner nature but an outwardly yielding and compliant appearance. Both the second line (nine two) and the fifth line (nine five) are yang lines, each occupying the central position of the upper and lower trigrams respectively, indicating that strength is maintained in the center and the mind's aspirations can be realized. Therefore, the divination should indicate smoothness and success. However, the gathering is not yet complete, and the benefits have not yet been fully extended, so there is an image of thick clouds gathering but not raining, coming from the west suburbs. Thick clouds belong to the yin, and the west suburbs belong to the yin direction. "I" is the self-reference of King Wen. King Wen was in Youli, working on the Zhou Changes, and at that time, Qi Zhou was in the west, which was precisely the time of small accumulation. Therefore, those who obtain this hexagram in their divination should receive a judgment similar to this image.

《彖》曰：「小畜」，柔得位而上下應之，曰小畜。以卦體釋卦名義。柔得位，指六居四。上下，謂五陽。健而巽，剛中而志行，乃亭。以卦德、卦體而言，陽猶可亨也。「密雲不雨」，尚往也。「自我西郊」，施未行也。施，始豉反。尚往，言畜之未極，其氣猶上進也。

The *Commentary on the Judgment* of the *Xiaoxu* hexagram says: It is called "small accumulation" because the yao of yin is in the proper position, and the five yang yao above and below all respond to it. Zhu Xi points out that this is using the "structure of the hexagram" to explain the meaning of the hexagram name: "yin in the proper position" refers to the sixth line, which is a yin line in the fourth position, and "above and below" refers to the other five yang lines. The *Commentary on the Judgment* also says that the inner trigram is strong and vigorous, and the outer trigram is gentle and compliant, with yang strength in the center and the mind able to be carried forward, so it can be smooth and unimpeded. Zhu Xi says this is based on both the "virtue of the hexagram" and the "structure of the hexagram," meaning that although the yang energy is restrained, it can still be communicated. The *Commentary on the Judgment* explains the hexagram statement "dense clouds without rain" as the yang energy still ascending; it explains "from the western suburbs" as the rain having not yet begun to fall. "Shi" is read as "shi chi fan." The term "still going forward" means that the restraint has not yet reached its extreme, and the yang energy is still ascending, so although the clouds are dense, the rain will not finally come.

《象》曰：風行天上，小畜，君子以懿文德。風有氣而無質，能畜而不能久，故為小畜之象。懿文德，言未能厚積而遠施也。初九，復自道，何其咎，吉。復，芳六反。二爻同。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。《象》曰：「復自道」，其義吉也。

The Great Image of the Hexagram of Small Accumulation says: Wind moving over the heavens, this is the Hexagram of Small Accumulation. The gentleman takes this as a model, cultivating and perfecting his cultural virtue. Zhu Xi says: Wind has energy but no form, it can temporarily restrain but not for long, hence the image of 'Small Accumulation'; 'cultivating cultural virtue' means that at this time one cannot yet deeply accumulate or widely implement it, so one can only exert effort in cultural virtue. The line statement of the first line says: Returning to one's original path, where could there be a mistake, it is auspicious. 'Fu' is read as 'Fang Liu Fan', the 'Fu' in the second line has the same pronunciation. Zhu Xi says: The three yang lines of the lower trigram Qian originally should be in a superior position, but they all wish to advance and are restrained by the yin line six in the fourth position. The first line belongs to the trigram Qian, is in the lowest position and occupies the correct position, being farthest from the yin line, although it has a proper correspondence with six in the fourth, it can maintain itself with correctness and not be restrained, hence the image of advancing and returning to the original path. If the person divining can act like this, there will be no mistake and it will be auspicious. The Small Image Commentary of the first line says: 'Returning to one's original path', in terms of its meaning it is inherently auspicious.

九二，牽復，吉。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。《象》曰：牽復在中，亦不自失也。亦者，承上爻義。九三，輿說輻，夫妻反目。說，吐活反。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，故又不能平而與之爭，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 second line says: Being drawn back together, it is auspicious. Zhu Xi explains: The three yang lines in the lower trigram share the same aspirations, and the second line, nine two, gradually approaches the yin line six four. However, since it is yang and occupies the central position, it can connect with nine one and return together, which is also an auspicious course. If the person consulting the oracle follows this, they will gain auspiciousness. The small image commentary for the second line says: Being drawn back and staying in the central position, one does not lose oneself. Zhu Xi points out that the word "also" refers to the meaning of the previous line, nine one. The line statement for the third line says: The wheel of the carriage breaks away from its spokes, and the husband and wife turn against each other. The character "说" is read as "tu hu fa," meaning to break away. Zhu Xi explains: The third line also desires to advance, but being yang and not occupying the central position, it is closely attached to the yin line six four. The two are not in a proper mutual response, yet they are connected due to mutual attraction and are restrained, so it cannot advance, resulting in the image of the wheel breaking away from its spokes. Moreover, because its aspirations are strong and it cannot be tranquil, it turns against the yin, resulting in the image of husband and wife turning against each other. This warns the person consulting the oracle: in such a situation, one cannot advance and will instead cause disputes.

《象》曰：「夫妻反目」，不能正室也。程子曰：「『說輻』、『反目』，三自為也。」六四，有孚，血去惕出，無咎。去，上聲。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。《象》曰：有孚惕出，上合志也。

The Small Image Commentary of line nine three says: "The reason for the couple to turn against each other is because nine three himself fails to maintain proper conduct in the household." Zhu Xi cites Cheng Yi's words: "The breaking of the spokes of a cart" and "the couple turning against each other" are both results of nine three's own actions. The line statement of line six four says: "With sincerity in heart, the wound is removed, the fear is dispelled, and there is no fault." The character "去" is read in the rising tone. Zhu Xi explains: using a yin line to restrain many yang lines, by nature, is likely to cause harm and fear; but since six four is gentle and occupies the correct position, the middle line is empty and belongs to the trigram Xun (wind), and the two yang lines above are willing to assist, this is the image of sincerity in heart, the wound being removed, fear being dispelled, and thus there is no fault. Therefore, it warns the person consulting the oracle: one must also possess such gentle and upright virtue in order to avoid faults. The Small Image Commentary of line six four says: having sincerity leads to the dispelling of fear, because six four and the superior nine five share the same aspirations.

九五，有孚攣如，富以其鄰。攣，力專反。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。《象》曰：「有孚攣如」，不獨富也。

The line statement for the fifth line (Nine Five): With sincerity in heart and closely connected, using one's wealth to lead the nearby people. "Luan" is read as "Li Zuan Fan." Zhu Xi says: The upper trigram is巽 (Wind), and its three lines work together to restrain the lower trigram乾 (Heaven). They are neighbors to each other, which is the symbolic meaning of "neighbor." Nine Five is in the center and occupies a high position, thus having the strength to act and be able to lead both above and below. Therefore, there is an image of sincerity and firm connection, using the power of wealth to lead the nearby people. The word "yi" here is the same as the "yi" in "yi su shi" from the Spring and Autumn Annals, meaning the ability to command. If the person divining maintains sincerity in heart, they can reach this state. The Small Image Commentary of Nine Five says: "There is sincerity and close connection," meaning that Nine Five does not keep wealth for itself alone.

上九，既雨既處，尚德載，婦貞厲，月幾望，君子征凶。幾，音機。《歸妹》卦同。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。《象》曰：「既雨既處」，德積載也。「君子征凶」，有所疑也。

The line statement for the topmost line (Upper Nine) says: Rain has already fallen, and it has already settled down; this is due to the accumulation of virtue of yin reaching its fullness. A woman adhering to this situation should be cautious of danger and peril, for the moon is nearly full. At this time, a gentleman going out on a journey would be凶 (auspicious). The character "几" is read as "机". In the hexagram "归妹", it is pronounced the same. Zhu Xi says: When the accumulation and stopping reach their extreme, success is achieved, and yin and yang thus harmonize, hence the image of rain having fallen and matters having been decided. This is because the virtue of yin and the softness are esteemed and have accumulated to fullness. Yin is above yang, so even when maintaining correctness, there is still danger. Since yin is strong and opposing yang, a gentleman should not take any further action. The divination for this line is thus, with a deep warning. The Small Image Commentary of Upper Nine says: "Rain has fallen and settled down" indicates the accumulation of virtue of yin reaching its fullness; "a gentleman's journey is凶" means that proceeding at this time would invite suspicion.

兌下，乾上。履虎尾，不咥人，亨。咥，直結反。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 "Lu" has the lower trigram Dui (Lake) and the upper trigram Qian (Heaven). The hexagram statement says: walking on a tiger's tail, the tiger does not bite, and it is smooth and prosperous. "Xie" is pronounced "zhi jie fan." Zhu Xi explains that Dui is also the name of a trigram composed of three lines, with a yin line appearing above two yang lines, so its trigram virtue is harmony and joy, and its symbolic image is a marsh. "Lu" means to walk forward by stepping on. Using the harmony and joy of Dui to meet the strength and vigor of Qian, it is like walking behind a strong person with a pleasant expression, hence the image of walking on a tiger's tail without being bitten. Therefore, the hexagram is named "Lu," and the divination is interpreted in this way. If a person can be gentle and harmonious, even when in a dangerous situation, they will not be harmed.

《彖》曰：履，柔履剛也。以二體釋卦名義。說而應乎乾，是以「履虎尾，不咥人，亨」。說，音悅。以卦德釋《彖辭》。剛中正，履帝位而不疚，光明也。又以卦體明之，指九五也。《象》曰：上天下澤，履，君子以辯上下，定民志。《程傳》備矣。

The *Commentary on the Judgment* of the *Gua* *Lü* says: "Lü" means that the flexible and yielding follows the strong and firm. Zhu Xi says this explains the meaning of the *Gua* name by referring to the two lines above and below. The *Commentary on the Judgment* also says: by responding to the firm and vigorous *Qian* with a harmonious and joyful attitude, it is thus said "to walk on the tiger's tail, without being bitten, and to be successful." "Say" is read as "joy." Zhu Xi says this explains the *Gua* statement by referring to the "Gua De." The *Commentary on the Judgment* further says: the yang line is in the center and in the correct position, the person is in the position of the ruler, and has no guilt in his heart, thus he can be upright and bright. Zhu Xi says this is again based on the "Gua Body," referring to the fifth line. The *Great Image* of the *Gua* *Lü* says: above is Heaven, below is Marsh, thus it is *Lü*. The gentleman uses this to distinguish the ranks above and below, and to stabilize the people's minds. Zhu Xi says: this point has already been explained thoroughly by Cheng Yi's *Yi* *Transmission*.

《傳》曰：「天在上，澤居下，上下之正理也。人之所履當如是，故取其象而為履。君子觀履之象，以辯別上下之分，以定其民志。夫上下之分明，然後民志有定。民志定，然後可以言治。民志不定，天下不可得而治也。古之時，公卿大夫而下，位各稱其德，終身居之，得其分也。位未稱德，則君舉而進之。士修其學，學至而君求之。皆非有預於己也。農工商賈勤其事，而所享有限。故皆有定志，而天下之心可一。後世自庶士至於公卿，日志於尊榮；農工商賈，日志於富侈；億兆之心，交騖於利，天下紛然，如之何其可一也。欲其不亂，難矣。此由上下無定志也。君子觀履之象，而分辯上下，使各當其分，以定民之心志也。」

Cheng Yi's "Commentary on the Book of Changes" says: Heaven is above, marsh is below, which represents the proper order between superior and inferior. Human beings should also follow this principle, so the image of this situation was used to establish the hexagram "Footsteps" (Lu). A gentleman observes the image of the hexagram "Footsteps" to distinguish the proper roles between superiors and inferiors, and to stabilize the people's minds. When the roles between superiors and inferiors are clear, the people's minds have a place to rest; when the people's minds are stable, governance is possible; when the people's minds are unsettled, the world cannot be properly managed. In ancient times, from the marquises, ministers, and scholars down to the common people, each person's position was in accordance with his virtue, and he remained in that position for life, receiving what was appropriate for his role. If a person's position was still not suitable for his virtue, the ruler would promote him; scholars only needed to cultivate their learning, and when their learning was complete, the ruler would naturally seek them out. These things were not achieved through personal striving or seeking. Farmers, artisans, and merchants each diligently pursued their own occupations, and their consumption had a fixed limit, so everyone's minds were stable, and the hearts of the people could be united. However, in later times, from ordinary scholars up to the marquises and ministers, people constantly desired honor and prestige; farmers, artisans, and merchants constantly desired wealth and luxury. The thoughts of millions of people all rushed toward personal gain, causing the world to be in chaos, how could it ever be unified? To prevent disorder is difficult. This is entirely because there is no stability in the minds of superiors and inferiors. Therefore, a gentleman observes the image of the hexagram "Footsteps" to distinguish between superiors and inferiors, so that everyone can be content with their proper roles, thus stabilizing the people's minds.

初九，素履，往無咎。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。《象》曰：素履之往，獨行願也。九二，履道坦坦，幽人貞吉。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。《象》曰：「幽人貞吉」，中不自亂也。

The line statement for the first line (初九) says: proceeding in an orderly and proper manner, going forward without fault. Zhu Xi says: the first line, which is a yang line in the lowest position, is at the beginning of 'walking' and has not yet been influenced by external things; it merely follows its own inherent nature. If the person seeking the oracle proceeds in this way, going forward will not result in fault. The small image commentary for the first line says: proceeding in an orderly and proper manner, is to carry out one's own aspirations alone. The line statement for the second line (九二) says: the path is smooth and wide, and the person who lives in seclusion and maintains correctness will be auspicious. Zhu Xi says: the second line is a yang line in the middle, located in the lower trigram, and there is no corresponding line above, hence the image of a smooth and wide path and a person living in seclusion who maintains correctness. If a person who lives in seclusion and follows the correct path attains this line, they will maintain correctness and gain auspiciousness. The small image commentary for the second line says: 'the person in seclusion maintains correctness and is auspicious,' because the second line is in the middle, and the mind does not become confused.

六三，眇能視，跛能履，履虎尾，咥人，凶，武人為于大君。跛，波我反。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、項籍，豈能久也。《象》曰：「眇能視」，不足以有明也。「跛能履」，不足以與行也。咥人之凶，位不當也。「武人為于大君」，志剛也。九四，履虎尾，朔心朔心，終吉。朔心，山革反，音色。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。《象》曰：「朔心朔心，終吉」，志行也。

The line statement for the third line says: One eye is blind yet thinks it can see, one foot is lame yet thinks it can walk, stepping on the tiger's tail, the tiger bites, resulting in danger; a warrior becomes a great ruler. "B跛" is read as "bo wo fan". Zhu Xi says: The third line is neither in the center nor in the proper position, it is inherently weak but has a strong will, thus going against the strength of Heaven, inevitably leading to harm, hence the symbolism, and the diviner who encounters this is warned of danger. It also represents a fierce warrior who, once in power, acts recklessly, like Qin Shi Huang Ying Zheng or Xiang Ji, who cannot last long. The small image commentary of the third line says: "Miao neng shi" meaning the vision is not sufficient to see clearly; "bo neng lu" meaning the foot power is not enough to walk alongside others; the danger of being bitten by the tiger is due to the improper position of the third line; "wu ren wei yu da jun" meaning the will is overly fierce. The line statement for the fourth line says: Stepping on the tiger's tail, being cautious repeatedly, finally achieving good fortune. "Shuo xin" is read as "shan ge fan", which sounds like "se", meaning fear and vigilance. Zhu Xi says: The fourth line is also not in the center nor in the proper position, yet it steps after the strong of the fifth line; fortunately, it is a strong yang quality in a yin position, thus being cautious and finally achieving good fortune. The small image commentary of the fourth line says: Being cautious and finally achieving good fortune is because its will is put into action.

九五，夬履，貞厲。夬，古快反。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。《象》曰：「夬履，貞厲」，位正當也。傷於所恃。上九，視履考祥，其旋元吉。視履之終，以考其祥，周旋無虧，則得元吉。占者禍福，視其所履而未定也。《象》曰：元吉在上，大有慶也。若得元吉，則大有福慶也。

The line statement for the fifth line: acting decisively and resolutely, maintaining uprightness yet still facing danger. "Guai" is read as "gu ku fan." Zhu Xi said: the ninth line at the fifth position, with the virtue of a strong and upright yang, holds the position of a ruler. Below it is the harmonious and joyful "Dui" trigram responding, so in all affairs, one acts immediately without hesitation or obstruction. Therefore, the image is taken as decisive action. Even though the action conforms to the right path, it is still a dangerous path. Therefore, the divination indicates that although it is right, it is still dangerous, with a deep warning. The small image commentary for the fifth line says: acting decisively while maintaining uprightness still brings danger, precisely because its position is too upright. Zhu Xi added: the downfall comes from overconfidence. The line statement for the top line: reviewing the entire journey, examining omens of good or bad fortune, if all is complete and without deficiency, then it is highly auspicious. Zhu Xi said: standing at the end of "Lv" (to tread), looking back on the entire journey, examining its auspicious signs, if everything is complete and without flaw, then one attains the highest good fortune. The fortune or misfortune of the diviner depends entirely on his previous actions, not predetermined beforehand. The small image commentary for the top line says: the highest good fortune appears at the top line, which is great fortune and blessing. Zhu Xi said: if one truly attains the highest good fortune, then it is a great blessing.

乾下，坤上。泰：小往大來，吉亨。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。占者有陽剛之德，則吉而享矣。

The hexagram Tai has the trigram Qian (Heaven) as its upper trigram and the trigram Kun (Earth) as its lower trigram. The hexagram statement says: the small goes out, the great comes in, resulting in auspiciousness and smoothness. Zhu Xi said: Tai means smoothness. This hexagram represents the union of heaven and earth with the mutual communication of yin and yang energies, hence it is called Tai. In the twelve changing hexagrams, it corresponds to the first lunar month. "Small" refers to yin, and "great" refers to yang, meaning that the trigram Kun moves to the outer trigram and the trigram Qian moves to the inner trigram. If we look at the hexagram transformation, Tai comes from the hexagram Guimei. In Guimei, the line six in the third moves up to the fourth position, and the line nine in the fourth moves down to the third position. If the person divining possesses the virtue of yang strength, they will achieve auspiciousness and smoothness.

《彖》曰：「泰，小往大來，吉亨」，則是天地交而萬物通也，上下交而其志同也。內陽而外陰，內健而外順，內君子而外小人，君子道長，小人道消也。長，丁丈反。《否》卦同。《象》曰：天地交，泰，后以財成天地之道，輔相天地之宜，以左右民。財、裁同。相，息亮反。左，音佐。右，音佑。財成以制其過，輔相以補其不及。

The Commentary on the Judgment of the Hexagram Tai says: "Tai means small things receding and great things coming in, which is auspicious and smooth." This is because heaven and earth are in mutual communication, and all things are unimpeded. The ruler and subjects are in communication and their hearts are in harmony. The inner trigram is yang and the outer trigram is yin. Inside is strong and vigorous, outside is soft and compliant. The gentleman is in charge internally, while the petty person retreats externally. The way of the gentleman grows day by day, while the way of the petty person declines day by day. "Growth" is read as "ding zhang fan." The same pronunciation appears in the Hexagram Pu. The Great Image Commentary says: heaven and earth are in mutual communication, which is Tai. The sovereign thus regulates the way of heaven and earth's generation and transformation, and assists in what is suitable for heaven and earth, thus supporting the people. "Cai" and "cái" are homophones. "Xiang" is read as "xi liang fan." "Zuo" is pronounced as "zuo," and "you" is pronounced as "you." Zhu Xi says: "Cai cheng" means to restrain the excess of the way of heaven and earth; "fu xiang" means to supplement its deficiency.

初九，拔茅茹以其匯，征吉。茹，人餘反。匯，於位反，音胃。《否》卦同。三陽在下，相連而進，拔茅連茹之象，征行之吉也。占者陽剛，則其征吉矣。郭璞《洞林》讀至「匯」字絕句，下卦放此。《象》曰：拔茅征吉，志在外也。九二，包荒，用馮河，不遐遺，朋亡，得尚于中行。馮，音憑。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。《象》曰：「包荒」、「得尚于中行」，以光大也。

The line statement for the first line (Initial Nine): Pulling up wild grass, the roots are connected and pulled out together, moving forward with like-minded people, traveling is auspicious. The character "茹" is pronounced "ren yu fan," and "汇" is pronounced "yu wei fan," which sounds like "wei." The same pronunciation applies in the "Pu" hexagram. Zhu Xi said: The three yang lines in the lower trigram are connected and moving forward, which resembles the situation of pulling up wild grass with roots connected, thus traveling is naturally auspicious; if the person divining has the virtue of yang strength, then this journey will be auspicious. Guo Pu's "Dong Lin" reads the character "汇" with a pause, and the first line of the "Pu" hexagram is also read in the same way. The small image commentary for the first line says: Pulling up wild grass and traveling auspiciously is because the mind is directed outwardly toward progress. The line statement for the second line (Nine in the Second): It can contain chaos and filth, dare to walk across the river, does not abandon distant people, does not form cliques for private gain, thus it follows the middle path. "冯" is pronounced "ping," meaning to walk across the river on foot. Zhu Xi said: Nine in the Second, with a yang quality in a yin position, is in the middle of the lower trigram, and above it is line five, which corresponds with it, making it a line that upholds "Tai" and maintains the middle path. If the person divining can contain chaos and filth, act decisively and resolutely, neither neglecting distant people nor favoring cliques, then it conforms to the middle path of this line. The small image commentary for the second line says: "Containing chaos" and "reaching the middle path" is because the virtue of Nine in the Second is bright and extensive.

九三，無平不陂，無往不復，艱貞無咎，勿恤其孚，于食有福。將過於中，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。《象》曰：「無往不復」，天地際也。六四，翩翩，不富以其鄰，不戒以孚。已過乎中，泰已極矣，故三陰翩然而下復，不待富而其類從之，不待戒令而信也。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。《象》曰：翩翩不富，皆失實也。「不戒以孚」，中心願也。陰本居下，在上為失實。

The line statement for line three (nine in the third): There is no straight path that does not incline, nor is there a journey that does not return. To remain upright in hardship brings no fault, and there is no need to worry about the realization of one's expectations, for blessings will naturally come from daily sustenance. Zhu Xi said: Line nine in the third is about to cross over the middle of the lower trigram, which is precisely when the hexagram Tai is approaching its end and the hexagram Po is about to arrive. "Xu" means worry, and "fu" means the realization of what is expected. This is a warning to the diviner: to remain upright in hardship will lead to no fault and bring blessings. The small image commentary for line three says: "No going without returning" refers to the boundary where heaven and earth meet. The line statement for line four (six in the fourth): It descends swiftly, without relying on wealth, yet neighbors follow naturally; without admonition, mutual trust is established. Zhu Xi said: Line six in the fourth has already passed the center of the hexagram, and Tai has reached its peak, so the three yin lines in the upper trigram descend gracefully and return. There is no need for wealth, for like-minded people will follow naturally, and no need for command, for trust is mutual. The divination for this line indicates the gathering of small people who move about and threaten the righteous path, which is precisely what the gentleman should be cautious about. Yin is empty and yang is full, so in the Yi, whenever it says "not rich," it refers to yin lines. The small image commentary for line four says: "Gracefully descending, not rich," is because they have all lost their fullness; "without admonition, yet trust is established," is due to inner willingness. Zhu Xi said: Yin should be in the lower position, but now it is in the upper, so it is called losing fullness.

六五，帝乙歸妹，以祉元吉。以陰居尊，為泰之主。柔中虛己，下應九二，吉之道也。而帝乙歸妹之時，亦嘗占得此爻。占者如是，則有祉而元吉矣。凡經以古人為言，如高宗、箕子之類者，皆放此。《象》曰：「以祉元吉」，中以行願也。上六，城復于隍。勿用師，自邑告命，貞吝。復，房六反。下同。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。《象》曰：「城復于隍」，其命亂也。命亂故復否，告命，所以治之也。治，平聲。

The line statement for the fifth line: King Wen of Yin, Emperor Yi, married off a young maiden, thus receiving blessings and great good fortune. Zhu Xi said: The fifth line, with a yin line in the exalted position, is the main line of the Qian (Heaven) trigram in the Tai (Peace) hexagram; it is gentle and compliant, residing in the center and being humble and open to others, and it corresponds with the second line, which is the way to achieve good fortune. When Emperor Yi married his sister, he also obtained this line. If the person consulting the oracle can act in this way, they will receive blessings and great good fortune. In the Book of Changes, whenever ancient people are cited, such as in the Ji Ji (Completion) hexagram mentioning Emperor Gaozong, or in the Ming Yi (Darkness over Light) hexagram mentioning Ji Zi, they should be interpreted in the same way. The small image commentary for the fifth line says: thus receiving blessings and great good fortune, because the fifth line resides in the center and can realize its own wishes. The line statement for the sixth line at the top: The city walls collapsed and were filled into the dry ditch below the city. Do not use military force, but only issue decrees within one's own territory, and even if one remains upright, there is still shame and regret. "Fu" is read as "Fang Liu Fan", and the same pronunciation applies to the following text. Zhu Xi said: When Tai reaches its extreme, it turns into the hexagram Po (Obstruction), hence the image of the city walls collapsing into the dry ditch. This is a warning to the person consulting the oracle: at this time, one should not strive forcefully, but rather remain self-contained. Even if one remains upright, there is still shame and regret. The small image commentary for the sixth line at the top says: "The city walls collapsed into the dry ditch," indicates that the decrees have already become chaotic. Zhu Xi said: because the decrees have become chaotic, it turns into obstruction, and "giving orders" is the means to rectify it. "Zhi" is read in the level tone.

坤下，乾上。否之匪人，不利君子貞，大往小來。否，備鄙反。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 "Pu" has the lower trigram as Kun (Earth) and the upper trigram as Qian (Heaven). The hexagram statement says: in a time of blockage, human affairs cannot be realized, it is not favorable for the gentleman to maintain correctness. The great goes out and the small comes in. "Pu" is pronounced "bei bi fan". Zhu Xi says: "Pu" means blockage. In the twelve changing hexagrams, it corresponds to the seventh month, which is exactly opposite to the hexagram "Tai". Therefore, it is said "fei ren", meaning this is not in accordance with the way of being human. Its divination indicates it is not favorable for the gentleman's correct path. Because Qian moves to the outer trigram and Kun comes to the inner trigram; from the perspective of "hexagram change", it also originates from the hexagram "Jian". In "Jian", the line nine in the third moves up to the fourth position, and the line six in the fourth moves down to the third position. Some people suspect that the three characters "zhi fei ren" are extra additions, possibly mistakenly inserted from the line statement of the line six in the third of the hexagram "Bi". The "Commentary on the Judgment" does not specifically explain these three characters, but their meaning can be inferred.

《彖》曰：「否之匪人，不利君子貞，大往小來」，則是天地不交，而萬物不通也；上下不交，而天下無邦也。內陰而外陽，內柔而外剛，內小人而外君子，小人道長，君子道消也。《象》曰：天地不交，否，君子以儉德辟難，不可榮以祿。闢，音避。難，去聲。收斂其德，不形於外，以避小人之難。人不得以祿位榮之。

The Commentary on the Judgment of the Hexagram of Non-Communication says: "Non-communication is not for people, it is not advantageous for the gentleman to maintain his constancy, great things go away and small things come in." This refers to the heavens and earth not interacting, and all things not communicating, the ruler and ministers not interacting, and the world appearing as if there is no country. The inner trigram is yin and the outer trigram is yang, inside is soft and weak, outside is hard and strong, small people are in power inside, and the gentleman is excluded outside, the way of small people grows day by day, and the way of the gentleman declines day by day. The Great Image Commentary says: heaven and earth not interacting, this is called Non-Communication. The gentleman therefore should gather his virtue and avoid calamity, and should not use official rank to make himself prominent. "辟" is pronounced as "avoid," and "难" is read in the falling tone. Zhu Xi says: gathering virtue and not displaying it outwardly, to avoid calamity brought by small people; in this way, others cannot use salary and titles to honor him or entice him.

初六，拔茅茹以其匯，貞吉亨。三陰在下，當否之時，小人連類而進之象，而初之惡則未形也，故戒其貞則吉而亨。蓋能如是，則變而為君子矣。《象》曰：拔茅貞吉，志在君也。小人而變為君子，則能以愛君為念，而不計其私矣。六二，包承，小人吉，大人否，亨。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亨。蓋不可以彼包承於我，而自失其守也。《象》曰：「大人否，亨」，不亂群也。言不亂於小人之群。

The line statement for the first line (initial six): Pulling up wild hemp, the roots are connected, and with like-minded people, they are drawn out together. If one remains upright and correct, it will be auspicious and smooth. Zhu Xi said: Three yin lines are in the lower trigram, which is the time of blockage, indicating the image of petty people gathering together and advancing. However, since the first line is at the very bottom, its evil has not yet shown, so it is warned that if it remains upright and correct, it will be auspicious and smooth. If this is done, petty people will be transformed into gentlemen. The small image commentary for the first line says: Pulling up wild hemp and remaining upright brings auspiciousness, because the mind is fixed upon the sovereign. Zhu Xi explained: Once petty people become gentlemen, they will think of loving the sovereign and not be concerned with private gain. The line statement for the second line (six in the second): Being inclusive and compliant, petty people gain auspiciousness, and the great person remains at ease in blockage, and their way becomes smooth. Zhu Xi said: The second line is yin and flexible, and upright, indicating the image of petty people being inclusive and compliant with the gentleman. This is the way for petty people to gain auspiciousness. Therefore, if the person divining is a petty person, this will be auspicious; if it is a great person, they should remain at ease during the time of blockage, and then their way will be smooth. The key point is: one should not lose one's integrity just because the other person is being inclusive and compliant. The small image commentary for the second line says: "The great person is in blockage, yet it is smooth," because the great person does not mix with petty people. Zhu Xi explained: it is because the great person is not disturbed by the group of petty people.

六三，包羞。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。《象》曰：「包羞」，位不當也。九四，有命，無咎，疇離祉。否過中矣，將濟之時也。九四，以陽居陰，不極其剛，故其占為有命無咎，而疇類三陽，皆獲其福也。命，謂天命。《象》曰：「有命，無咎」，志行也。

The third line statement says: The mind holds a shameful matter. Zhu Xi explains: The third line, being a yin line in a yang position, is neither in the center nor in the proper position. It represents a petty person who harbors intentions to harm the virtuous but lacks the ability to act, hence the image of concealing shame. Since it has not yet manifested, the line statement does not issue a warning of misfortune. The Small Image Commentary of the third line says: "Holding shame," because it is in an improper position. The fourth line statement says: Acting in accordance with the mandate of heaven, there is no fault, and all similar ones will share in the blessing. Zhu Xi explains: The hexagram of "Obstruction" has already passed, and it is the time when change toward success is about to occur. The fourth line, being a yang line in a yin position, does not push strength to its extreme, so the judgment is that it acts in accordance with the mandate of heaven without fault, and the three yang lines that are similar to it will all receive blessings. Here, "mandate" refers to the mandate of heaven. The Small Image Commentary of the fourth line says: "There is a mandate, no fault," because its aspirations are put into effect.

九五，休否，大人吉。其亡其亡，繫于苞桑。苞，與包同。古《易》作「包」。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。《象》曰：大人之吉，位正當也。上九，傾否。先否後喜。以陽剛居否極，能傾時之否者也。其占為先否後喜。《象》曰：否終則傾，何可長也。

The line statement for the fifth line (nine five): Resting in this time of blockage, the great person attains good fortune. One must constantly think of "about to perish, about to perish" in order to be as firm as a vine tied to the roots of a mulberry tree. "Bao" and "Bao" are the same character; ancient editions of The Zhou Changes wrote it as "Bao." Zhu Xi said: Nine five, with its yang strength and central uprightness in the exalted position, is able to end the current blockage; this is something only a great person can accomplish; thus, the divination for this line is that a great person encountering it will have good fortune. However, one should also be mindful of the warning given in the Great Treatise, always keeping in mind the fear of impending ruin. The small image commentary for nine five says: The great person attains good fortune because the position of this line is appropriate. The line statement for the top line (nine at the top): Turning over this time of blockage, first there is blockage and then there is joy. Zhu Xi said: Nine at the top, with its yang strength in the extreme position of The Book of Changes, is the person who can reverse the current state of blockage, so the divination is that first there is blockage and then there is joy. The small image commentary for nine at the top says: When blockage reaches its extreme, it must be overturned; how could it last forever?

離下，乾上。同人于野，亨。利涉大川，利君子貞。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。於野，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 "Tong Ren" has the lower trigram Li (Fire) and the upper trigram Qian (Heaven). The hexagram statement says: to be the same as others in the wilderness, it is smooth; it is favorable to cross a great river, and favorable for the gentleman to maintain uprightness. Zhu Xi said: Li is also the name of the trigram composed of three lines. A single yin line is attached between two yang lines, so its trigram virtue is attachment and civilization, with the image of fire, sun, and lightning. "Tong Ren" means to be the same as others. When Li meets Qian, the nature of fire ascending is the same as heaven. The line six two is in the proper position and in the center, and it corresponds upward with nine five. Moreover, the entire hexagram has only one yin line, and the five yang lines all correspond with it, so it is called "Tong Ren." "In the wilderness" refers to being in a distant and open place without private motives, which inherently contains the way of smoothness. By acting with the virtue of strength and uprightness, one can cross a great river. In terms of the structure of the hexagram, the inner part is civilized and the outer part is strong and upright. Six two is upright and has a proper correspondence, which is exactly the way of the gentleman. If the diviner can do so, he will be smooth and can cross dangerous places; but the object of the union must conform to the way of the gentleman, which is beneficial.

《彖》曰：「同人」，柔得位得中而應乎乾，曰同人。以卦體釋卦名義。柔，謂六二。乾，謂九五。同人曰。衍文。「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。以卦德、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？《象》曰：天與火，同人，君子以類族辨物。天在上而火炎上，其性同也。類族辨物，所以審異而致同也。

The *Commentary on the Judgment* of the *Hexagram of Fellowship* says: "What is meant by 'Fellowship' is that the yao of flexibility is both properly positioned and in the center, and it corresponds to the yang of Qian. Therefore, it is called Fellowship." Zhu Xi explains that this is using the "structure of the hexagram" to explain the meaning of the hexagram name: "flexibility" refers to the line Six in the Second, and "Qian" refers to the line Nine in the Fifth. Zhu Xi judges the three characters "Fellowship says" in the text to be an addition. The *Commentary on the Judgment* also says: "Fellowship in the fields, prosperous, advantageous for crossing great rivers," which is the virtue of Qian, the strong and dynamic, in promoting action; being civilized and strong, residing in the center and upright, and corresponding with each other, this is the correct path of the gentleman. Only the gentleman can unite the hearts of people throughout the world. Zhu Xi says this combines the "virtue of the hexagram" and the "structure of the hexagram" to explain the hexagram statement: to unite the hearts of people throughout the world is called great fellowship; otherwise, it is merely a private union, by what right can it lead to prosperity and advantage in crossing great rivers? The *Great Image Commentary* says: Heaven and fire, this is the *Hexagram of Fellowship*. The gentleman uses this to classify by kinship and distinguish by things. Zhu Xi says: Heaven is above and fire ascends, their nature is the same; classifying by kinship and distinguishing by things is precisely through examining differences to achieve true fellowship.

初九，同人于門，無咎。同人之初，未有私主。以剛在下，上無繫應，可以無咎。故其象占如此。《象》曰：出門同人，又誰咎也？六二，同人于宗，吝。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。《象》曰：「同人于宗」，吝道也。

The line statement for the first line (Initial Nine): When one goes out, he is the same as others, and there is no fault. Zhu Xi said: Initial Nine is at the beginning of the hexagram "Same People," and has not yet a biased object; it is yang and resides at the very bottom, with no corresponding yang above, so there is no fault, both the symbolic meaning and the divination are like this. The Small Image Commentary for the first line says: When one goes out, he is the same as others, who could blame him? The line statement for the second line (Six in the Second): Only within one's own clan and allies does one become the same as others, which brings shame. Zhu Xi said: "Clan" is the same as "party." Although Six in the Second is both central and in the proper position, there is a corresponding yang above, the fifth line, so it cannot widely become the same with all people and is bound by private matters, which is the way leading to shame, both the symbolic meaning and the divination are like this. The Small Image Commentary for the second line says: "Becoming the same with others within the clan," is a way of shame.

九三，伏戎于莽，升其高陵，三歲不興。莽，莫蕩反。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。《象》曰：「伏戎于莽」，敵剛也。「三歲不興」，安行也？言不能行。九四，乘其墉，弗克攻，吉。墉，音庸。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。然以剛居柔，故有自反而不克攻之象。占者如是，則是能改過而得吉也。《象》曰：「乘其墉」，義弗克也。其吉，則困而反則也。乘其墉矣，則非其力之足也，特以義之弗克而不攻耳。能以義斷，困而反於法則，故吉也。

The line statement for the third line says: The army is hidden in the grassy wilderness, and then climbs up the high hill to look around, but remains inactive for three years. "Mang" is pronounced "Mou Dang Fan." Zhu Xi explains that the third line is yang and not in the central position, has no proper corresponding line above, wants to be the same as the second line but is not proper, and is afraid of being attacked by the fifth line, hence this image. The small image commentary for the third line says: "Hiding the army in the wilderness" is because the opposing line five is too strong; "remaining inactive for three years" where else can it go? Zhu Xi explains that this indicates it is entirely impossible. The line statement for the fourth line says: Having climbed the enemy's city wall, yet finally did not launch an attack, which is auspicious. "Yong" is pronounced "Yong." Zhu Xi explains that the fourth line is yang but not in the middle or proper position, has no corresponding line, also wants to be the same as the second line, but is blocked by the third line, hence the image of climbing the city wall to attack; yet it is yang in a yin position, hence also the image of self-reflection and finally not attacking. If a person is in such a situation, he can change his ways and gain auspiciousness. The small image commentary for the fourth line says: "Climbing the city wall" refers to the moral principle that attacking is not permissible; its auspiciousness is due to returning to the proper way in a difficult situation. Zhu Xi explains that since it has already climbed the city wall, it is evident that the strength is sufficient, but it knows that it is not proper by moral principle, hence does not attack. Being able to judge by moral principle and returning to the proper way in difficulty, thus attains auspiciousness.

九五，同人先號咷而後笑，大師克相遇。號，戶羔反。咷，道刀反。《旅》卦同。五剛中正，二以柔中正，相應於下，同心者也，而為三四所隔，不得其同。然義理所同，物不得而間之，故有此象。然六二柔弱而三四剛強，故必用大師以勝之，然後得相遇也。《象》曰：同人之先，以中直也。大師相遇，言相剋也。直，謂理直。上九，同人于郊，無悔。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。《象》曰：「同人于郊」，志未得也。

The line statement for the fifth line says: It is the same as others. First, it cries out loudly and then laughs, mobilizes a large army to overcome obstacles, and finally meets. "Hao" is pronounced "hu gao fan," and "tiao" is pronounced "dao dao fan," and the same pronunciation is used in the "Travel" hexagram. Zhu Xi explains: The fifth line is a strong yang line that is upright and central, and the second line is a weak yin line that is upright and central. The second line is below and corresponds directly with it, originally a pair with the same purpose, but is blocked by the third and fourth lines. At first, they cannot meet. However, in terms of meaning and principle, those who are the same will not be separated by external things, hence this image. However, the second line is weak, while the third and fourth lines are strong, so a large army must be used to defeat them before they can meet. The small image commentary for the fifth line says: At the beginning of the same people, the reason for crying first is because the fifth line is in the center and has the right principle. The meeting of the army refers to the mutual combat and victory. Zhu Xi explains that "zhi" means the principle is correct. The line statement for the top line says: In the suburbs, it is the same as others, without regret. Zhu Xi explains: The top line is outside the hexagram and has no corresponding line, so there is no one to meet with it. However, it can still be without regret, as the image and judgment are like this. "Jiao" is within the wild, not yet distant, but just desolate and without people to meet. The small image commentary for the top line says: "Same people in the suburbs" indicates that the heart's desire has not yet been fulfilled.

乾下，離上。大有：元亨。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 Da You has the trigram Qian (Heaven) as its lower trigram and Li (Fire) as its upper trigram. The hexagram statement says: Da You, great possession, is greatly smooth and unimpeded. Zhu Xi said: The term "Da You" refers to possessing in a broad and great manner. Li (Fire) being above Qian (Heaven) represents fire in the sky, illuminating everything. Moreover, the line Six in the Fifth, being a yin line in the尊 position and in the center, is responded to by the five yang lines, hence the name Da You. The strength and vigor of Qian and the brightness of Li, combined with the Six in the Fifth holding the尊 position and corresponding to the heavenly way, inherently contain the way of smoothness. If the person divining possesses such virtue, they will achieve great goodness and smoothness.

《彖》曰：「大有」，柔得尊位大中，而上下應之，曰大有。以卦體釋卦名義。柔，謂六五。上下，謂五陽。其德剛健而文明，應乎天而時行，是以元亨。以卦德、卦體釋卦辭。應天，指六五也。《象》曰：火在天上，大有，君子以遏惡揚善，順天休命。火在天上，所照者廣，為大有之象。所有既大，無以治之，則釁櫱萌於其間矣。天命有善而無惡，故遏惡揚善，所以順天。反之於身，亦若是而已矣。

The *Commentary on the Judgment* of the *Great Possession* hexagram says: "What is meant by 'Great Possession' is that a yao of flexibility occupies a position of honor and resides in the great center, with all the other yang yao above and below responding to it, hence it is called Great Possession." Zhu Xi says this is using the "structure of the hexagram" to explain the meaning of the hexagram name: "flexibility" refers to the sixth line in the fifth position, and "above and below" refers to the other five yang yao. The *Commentary on the Judgment* also says its virtue is strong and vigorous and civilized, responding to the heavenly way and following the proper time, hence it is great and smooth. Zhu Xi says this is combining the "virtue of the hexagram" and "structure of the hexagram" to explain the hexagram statement, "responding to heaven" refers to the sixth line in the fifth position. The *Great Image* says: fire in the sky, this is *Great Possession*. The gentleman thus restrains evil deeds and promotes good deeds, following the heavenly command of beauty and goodness. Zhu Xi says: fire in the sky, its range of illumination is wide, which is exactly the image of Great Possession. Since what is possessed is vast, if not properly managed, evils will arise within it. Heaven's mandate is only good and not evil, hence restraining evil and promoting good is following heaven; conversely, applying this to oneself, the principle is the same.

初九，無交害，匪咎，艱則無咎。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。《象》曰：《大有》初九，無交害也。九二，大車以載，有攸往，無咎。剛中在下，得應乎上，為大車以載之象。有所往而如是，可以無咎矣。占者必有此德，乃應其占也。《象》曰：「大車以載」，積中不敗也。

The line statement for the first line (Initial Nine): There has been no involvement in calamity, so there is no fault, but one must be in a state of difficulty and caution to avoid fault. Zhu Xi said: Although it is at the time of great possession, the Initial Nine is a yang line in the lowest position, with no corresponding yang line above, and it is at the beginning of things, having not yet encountered calamity, so how could there be fault? However, one must still be cautious and careful in order to avoid fault, which is a warning to the person consulting the oracle to act in this way. The Small Image Commentary for the first line says: In the Hexagram of Great Possession, the Initial Nine has not yet encountered calamity. The line statement for the second line (Nine in the Second): Using a large cart to carry goods, going forward, there is no fault. Zhu Xi said: The Nine in the Second is a yang line in the middle, located in the lower trigram, and it corresponds with the Six in the Fifth, thus there is an image of a large cart that can carry heavy loads; going forward in this way, there is no fault. The person consulting the oracle must possess such virtue to be worthy of this divination. The Small Image Commentary for the second line says: "Using a large cart to carry," means that all that has been accumulated is within the cart, and will not be overturned.

九三，公用亨于天子，小人弗克。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，虛中下賢，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。《象》曰：「公用亨于天子」，小人害也。

The third line statement says: A marquis presents offerings to the Son of Heaven, which a petty person cannot bear. Zhu Xi says: "The character '亨' is cited in the 'Spring and Autumn Annals: Zuo Zhuan' as '享', referring to the offerings presented by feudal lords when they pay homage to the Son of Heaven. In ancient times, the character '亨' was used to mean both smoothness, offerings, and cooking." The third line is located at the top of the lower trigram, symbolizing a marquis; it is yang and occupies the correct position, and above it is the fifth line, a noble ruler who is humble and values virtuous people, thus presenting an image of offering to the Son of Heaven. If the person seeking divination possesses such virtue, the interpretation will be as such; petty persons lack the virtue of being strong and upright, so even if they obtain this line, they cannot bear the responsibility. The Small Image Commentary of the third line says: "The marquis presents offerings to the Son of Heaven," but if a petty person attains this, it will bring misfortune.

九四，匪其彭，無咎。彭，蒲光反，音旁。「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。《象》曰：「匪其彭，無咎」，明辨晰也。晰，明貌。

The fourth line statement says: Not exhausting one's strength to the utmost, there is no blame. "Peng" is pronounced "Pu Guang Fan," similar to "Pang." Zhu Xi says: The pronunciation and meaning of the character "Peng" are not clearly established. Cheng Yi, in his "Book of Changes Commentary," interprets it as meaning "a grand appearance," which may be reasonable. The sixth line is a gentle and central ruler, and the ninth line, being strong and yang, is adjacent to it, which might give the appearance of overstepping. Fortunately, it is in a yin position, so it shows the image of not exhausting its strength, thus avoiding blame. This is a warning to the person consulting the oracle to restrain oneself accordingly. The small image commentary of the fourth line says: "Not exhausting one's strength, there is no blame," because the fourth line understands clearly. Zhu Xi explains: "Xi" means being clear and discerning.

六五，厥孚交如，威如，吉。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。如其象占如此，亦戒辭也。《象》曰：「厥孚交如」，信以發志也。一人之信，足以發上下之志也。威如之吉，易而無備也。易，以豉反。太柔，則人將易之，而無畏備之心。上九，自天佑之，吉，無不利。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。《象》曰：《大有》上吉，自天佑也。

The line statement for the fifth line says: His sincerity is mutually communicated, and he can maintain dignity, resulting in good fortune. Zhu Xi says: In the time of great abundance, the fifth line is gentle and resides in the center, occupying a position of honor. It humbly accepts the virtue of the second line, and both above and below are attracted to it. This is the mutual communication of sincerity. However, the way of a ruler values decisiveness; if one is overly gentle, it can lead to failure. Therefore, using dignity is necessary to achieve good fortune. This is both an interpretation and a warning. The small image commentary of the fifth line says: "His sincerity is mutually communicated," which means using sincerity to inspire the aspirations of all. Zhu Xi says: A person's sincerity is sufficient to inspire the aspirations of those above and below. The small image commentary also says: There is good fortune because of dignity. If one is overly approachable, people will not be cautious. "Yi" is read as "yi chi fan." Zhu Xi says: If one is overly gentle, people will be careless and no longer have a sense of fear or caution. The line statement for the top line says: The blessing from heaven descends, resulting in good fortune, with no adverse outcomes. Zhu Xi says: In the time of great abundance, the top line, being yang and occupying the highest position, yet humbly follows the fifth line, demonstrates the practice of sincerity, the preservation of gentleness, and the admiration of virtue. It is full but does not overflow, hence the favorable judgment. The small image commentary of the top line says: The top line of "Da You" is good because it receives the blessing of heaven.

艮下，坤上。謙：亨，君子有終。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 has the lower trigram Gèn (Mountain) and the upper trigram Kūn (Earth). The Hexagram Statement says: Humility, smooth and prosperous, the gentleman can achieve a good ending. Zhu Xi said: What is meant by humility is having virtue but not claiming it. The inner trigram Gèn represents stopping, and the outer trigram Kūn represents following. Being able to restrain oneself internally and to follow others externally is the meaning of humility. Mountains are originally the highest, and earth is originally the lowest. Now the mountain is brought down to rest beneath the earth, which is the symbolic representation of humility. If the person divining can act in this way, he will be smooth and prosperous and achieve a good ending. What is meant by 'having a good ending' is first bending and then being able to extend.

《彖》曰：「謙，亨」，天道下濟而光明，地道卑而上行。上，時掌反。言謙之必亨。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。惡，烏路反。好，呼報反。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。《象》曰：地中有山，謙，君子以裒多益寡。稱物平施。裒，蒲侯反。稱，尺證反。施，始豉反。以卑蘊高，謙之象也。裒多益寡，所以稱物之宜而平其施，損高增卑以趣於平，亦謙之意也。

The *Commentary on the Judgment* of the *Book of Changes* says: "Humility is conducive to success." This is because the heavenly way descends to assist all things and becomes ever more luminous, while the earthly way is lowly but its energy ascends. The word "上" is read as "shí zhǎng fǎn." Zhu Xi explains: this is saying that humility certainly leads to success. The *Commentary on the Judgment* also says: the heavenly way diminishes when it is full and increases when it is humble; the earthly way collapses when it is full and flows toward humility; the spirits bring calamity when they are full but bestow blessings upon the humble; human feelings detest fullness but favor humility. A person who is humble, when in a high position, sees his virtue grow more illustrious; when in a low position, no one can surpass him. This is why the gentleman achieves a good ending. The word "恶" is read as "wū lù fǎn," and "好" is read as "hū bào fǎn." Zhu Xi explains: "变" means collapse, and "流" means gathering and flowing toward it. When a person is humble, the virtue of one in a high position becomes ever more illustrious, and the one in a low position is not surpassed by anyone. This is precisely the reason why the gentleman achieves a favorable ending. The *Great Image* says: a mountain is hidden within the earth, which is the image of *Humility*. The gentleman thus reduces the excess and increases the deficiency, measures things, and ensures that giving and receiving are balanced. The word "裒" is read as "pú hóu fǎn," "称" is read as "chǐ zhèng fǎn," and "施" is read as "shǐ chǐ fǎn." Zhu Xi explains: the image of a mountain hidden within the earth is precisely the symbol of humility. Reducing the excess and increasing the deficiency is to measure things and ensure that giving and receiving are balanced. Cutting the high and filling the low to achieve balance is precisely the meaning of humility.

初六，謙謙君子，用涉大川，吉。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。《象》曰：「謙謙君子」，卑以自牧也。六二，鳴謙，貞吉。柔順中正，以謙有聞，正而且吉者也。故其占如此。《象》曰：「鳴謙，貞吉」，中心得也。

The line statement for the first line (Initial Six): A gentleman who is humble and humble again, relying on this virtue to cross the great river, is auspicious. Zhu Xi said: Initial Six, being yin and soft, is located at the very bottom, and is humble to the extreme, which is the way of a gentleman. Using this virtue to overcome difficulties, how could there be any obstacle? Therefore, if the person divining can act in this way, it will be beneficial to cross dangerous situations. The Small Image Commentary of Initial Six says: "A gentleman who is humble and humble again," is using a humble attitude to cultivate himself. The line statement for the second line (Six in the Second): The virtue of humility is known and has a reputation, and by maintaining the correct position, it is auspicious. Zhu Xi said: Six in the Second is soft and gentle, and upright, and through humility, its reputation spreads. This is a line that is both upright and auspicious, so the divination is thus. The Small Image Commentary of Six in the Second says: "Humble virtue is proclaimed, and the virtue is auspicious," because this virtue of humility comes from the heart and naturally brings about benefit.

九三，勞謙君子，有終吉。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。《象》曰：「勞謙君子」，萬民服也。六四，無不利，扌為謙。扌為，呼回反，與揮同。柔而得正，上而能下，其占無不利矣。然居九三之上，故戒以更當發揮其謙，以示不敢自安之意也。《象》曰：「無不利，扌為謙」，不違則也。言不為過。

The third line statement says: A gentleman who has merit but remains humble will have a favorable outcome, which is auspicious. Zhu Xi explains: The entire hexagram has only one yang line, which is in the upper position of the lower trigram. It is strong and in the correct position, with all the yin lines above and below converging towards it. Having merit yet remaining humble is the most difficult to achieve, so it can have a favorable outcome and be auspicious. If the person consulting the oracle can act in this way, the result will correspond with this. The Small Image Commentary of the third line says: "A gentleman who is diligent and humble," all the people will obey him. The fourth line statement says: There is no disadvantage; one should promote the virtue of humility. "扌为" is read as "hu hui fan," which is the same as the character "挥." Zhu Xi explains: The fourth line is yin and in the correct position, and although it is in the upper trigram, it can humble itself towards the lower trigrams, so the divination naturally has no disadvantage. However, since it is above the third line, it is advised to further promote the virtue of humility to show that it does not rest in self-satisfaction. The Small Image Commentary of the fourth line says: "There is no disadvantage,扌为谦," which does not violate the principles. Zhu Xi explains: This means it is not excessive.

六五，不富以其鄰。利用侵伐，無不利。以柔居尊，在上而能謙者也，故為不富而能以其鄰之象。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。《象》曰：「利用侵伐」，征不服也。上六，鳴謙，利用行師，征邑國。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。《象》曰：「鳴謙」，志未得也。「可用行師」，征邑國也。陰柔無位，才力不足，故其志未得。而至於行師，然亦適足以治其私邑而已。

The fifth line statement says: Without relying on wealth, neighbors will follow spontaneously. It is advantageous to mobilize troops for a campaign, there is no disadvantage. Zhu Xi says: The fifth line, being a yin and flexible line in a noble position, is situated above yet humble and respectful, thus symbolizing the ability to lead neighbors without relying on wealth. Those who follow are already numerous. If there are still those who do not submit, it is advantageous to launch military campaigns, and doing other things will also be without disadvantage. If a person possesses such virtue, the divination should be interpreted in his favor. The small image commentary of the fifth line says: "It is advantageous to launch military campaigns," referring to the campaign against those who do not submit. The sixth line statement says: Humble virtue is known and praised, it is advantageous to mobilize troops to attack one's own subordinate states and territories. Zhu Xi says: When humility reaches its peak and reputation spreads abroad, it is praised by the people, thus making military action appropriate; however, because it is a yin and weak line without a real position, it can only attack its own subordinate territories. The small image commentary of the sixth line says: "Mingqian" means the heart's aspiration has not yet been realized; "It is advantageous to use troops" refers only to attacking one's own subordinate territories. Zhu Xi says: The sixth line is yin and weak, without a position, lacking both ability and strength, thus its aspirations have not yet been realized; even if military action is taken, it is only sufficient to manage its own private territory.

坤下，震上。豫：利建侯行師。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。《彖》曰：「豫」，剛應而志行，順以動，豫。以卦體、卦德釋卦名義。豫順以動，故天地如之，而況建侯行師乎？以卦德釋卦辭。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。極言之而贊其大也。

The hexagram 《Yü》has the lower trigram Kun (Earth) and the upper trigram Zhen (Thunder). The hexagram statement says: "Yü" is favorable for enfeoffing feudal lords and mobilizing troops. Zhu Xi says: "Yü" means harmony and joy, indicating that people's hearts are harmonious and joyful, and they respond to those above. The entire hexagram contains only one yang line, the ninth in the fourth position, while the five yin lines all respond to it, thus enabling its aspirations to be carried out. Moreover, with Kun meeting Zhen, it is a case of softness and compliance followed by action, hence the name 《Yü》. The judgment indicates that it is favorable for establishing a ruler and using military force. The Commentary on the Judgment says: "What is meant by 'Yü' is that the yang is responded to by all the yin, thus enabling the aspirations to be carried out. Softness and compliance followed by action is called Yü." Zhu Xi says this is an explanation of the meaning of the hexagram name based on both the structure and the virtue of the hexagram. The Commentary on the Judgment further says: Yü is movement in accordance with the way, hence even heaven and earth are like this; how much more so enfeoffing feudal lords and mobilizing troops? Zhu Xi says this is an explanation of the hexagram statement based on the virtue of the hexagram. The Commentary on the Judgment also says: Heaven and earth move in accordance with the way, hence the sun and moon move without error, and the four seasons change without disorder; the sage moves in accordance with the way, hence punishments are simple and the people obey. The significance of 《Yü》in the context of the present situation is indeed great. Zhu Xi says: This is taking the reasoning to its utmost, praising its grandeur.

《象》曰：雷出地奮，豫，先王以作樂崇德，殷薦之上帝，以配祖考。雷出地奮，和之至也。先王作樂，既象其聲，又取其義。殷，盛也。初六，鳴豫，凶。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。故其占如此。卦之得名，本為和樂，然卦辭為眾樂之義，爻辭除九四與卦同外，皆為自樂，所以有吉凶之異。《象》曰：初六「鳴豫」，志窮凶也。窮，謂滿極。

The Great Image of the Hexagram "Eyu" says: Thunder arises from the earth and all things are stirred up, which is called "Eyu." The former kings thus composed music and emphasized virtue, solemnly sacrificing to the Supreme Deity and offering ancestral spirits as partners. Zhu Xi said: Thunder emerging from the earth and all things being stirred up indicates the extreme of harmonious energy; the former kings composed music, taking the image of thunder and the meaning of being stirred up. "Yin" means grandeur. The line statement of the first line says: Excessively expressing joy aloud, which brings misfortune. Zhu Xi explained: The first line is a yin and weak person, with a strong nine in the fourth above, temporarily in power and in charge, thus reveling in joy and expressing it loudly, which is the way to invite misfortune, hence the judgment. Zhu Xi also pointed out: This hexagram is named based on the meaning of harmony and joy, but the hexagram statement speaks of sharing joy with others, while the line statements, except for the fourth line which shares the same meaning as the whole hexagram, all speak of personal indulgence in joy, hence the different fortune and misfortune. The Small Image Commentary of the first line says: The first line "expressing joy aloud" is due to the exhaustion of the mind leading to misfortune. Zhu Xi explained: "Exhaustion" means fullness to the extreme.

六二，介于石，不終日，貞吉。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。《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。《象》曰：「不終日，貞吉」，以中正也。

The line statement for line six two says: It is upright and firm, like a stone; one does not need to wait until the end of a day to see clearly. To maintain uprightness brings good fortune. Zhu Xi says: The hexagram of Joyful Auspices, although primarily about harmony and joy, has the danger that joy can easily overwhelm people. Once one becomes immersed in it, it turns into a source of worry. Among all the lines in the hexagram, only line six two is both central and properly positioned. All the other lines are immersed in joy, but this line alone maintains its uprightness and firmness, like a stone. Its virtue is quiet and firm, so its thoughts are clear and cautious. Therefore, it can discern the subtle initial signs of things without waiting until the end of a day. The Classic of Great Learning says: 'Only when one is at peace can one think clearly; only when one thinks clearly can one achieve success.' This is exactly what it means. If the person divining can do this, they can maintain uprightness and gain good fortune. The small image commentary for line six two says: 'Not waiting for the end of a day, uprightness brings good fortune,' because line six two is central and upright.

六三，盱豫悔，遲有悔。盱，況於反。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。《象》曰：盱豫有悔，位不當也。九四，由豫，大有得。勿疑，朋盍簪。簪，側林反。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。《象》曰：「由豫，大有得」，志大行也。

The line statement for the third line says: Looking up to others for joy brings regret; if regret is delayed, true regret will remain. "Xu" is read as "kuang yu fan." Zhu Xi says: "Xu" means looking up and gazing upward. The third line, being a yin line in a yang position, is neither central nor upright, and is adjacent to the fourth line, which is the main line of the hexagram. Therefore, the third line looks up to the fourth line, but also becomes immersed in pleasure, thus causing regret. The imagery is as such, and the divination suggests: when encountering matters, one should quickly repent; if repentance is delayed, regret will certainly remain. The small image commentary for the third line says: looking up for joy and having regret is due to an improper position. The line statement for the fourth line says: the joy of the entire hexagram comes from this line, resulting in great gain. Do not suspect, and like hairpins gathering hair, similar friends will quickly gather. "Zan" is read as "ce lin fan." Zhu Xi says: the fourth line is the line that makes the hexagram become "Yü" (Joy), so the imagery is as such, and the divination suggests great gain; yet one must be sincere and not suspect, for similar friends will gather and follow. "Zan" means gathering, and also implies speed. The small image commentary for the fourth line says: "From joy, great gain" is because its aspirations are greatly realized.

六五，貞疾，恆不死。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，故又為恆不死之象。即象而觀，占在其中矣。《象》曰：六五「貞疾」，乘剛也。「恆不死」，中未亡也。上六，冥豫。成有渝，無咎。渝，以朱反。以陰柔居豫極，為昏冥於豫之象。以其動體，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。《象》曰：冥豫在上，何可長也？

The line statement for the fifth line (Six in the Fifth): A long illness that does not heal, yet the person does not die. Zhu Xi said: At the time of indulgence, the fifth line, being a yin line in a position of honor, is immersed in pleasure, and sits upon the yang line in the fourth position. The people do not follow her, and she is in a dangerous situation, hence the image of a long illness. However, since she is in the center, there is also the image of not dying. Based on this image, the divination is determined. The Small Image Commentary for the fifth line says: The fifth line 'maintains the illness' because it is riding upon the yang line above; 'remains alive constantly' because the virtue of being in the center has not been lost. The line statement for the sixth line at the top (Six at the Top): Being dazed and lost in pleasure. Although the matter has already been accomplished, it can still be changed, and there is no fault. 'Yu' is read as 'yi Zhu fan'. Zhu Xi said: The sixth line at the top, being a yin line in the extreme position of 'Yu', is an image of being dazed and lost in ease and pleasure. Because it is the moving body of Zhen, there is also the image of a matter already accomplished but still capable of change. This is a warning to the diviner: if one can change in time, one can correct the mistake and have no fault, which is exactly what the sage does to encourage people to improve themselves and open wide the path to goodness. The Small Image Commentary for the sixth line at the top says: Being dazed and lost in pleasure and being at the very top, where can one last long?

震下，兌上。隨：元亨，利貞，無咎。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。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。若所隨不貞，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。

The hexagram "Following" has the lower trigram Zhen (Thunder) and the upper trigram Dui (Lake). The hexagram statement says: "Following, greatly prosperous, favorable to upholding the correct path, without fault." Zhu Xi explains: "Following means to follow along." In terms of "hexagram transformation," it originally comes from the hexagram Guan (Obstruction) with a yang line descending to the first position, and also from the hexagram Shihe (Breaking the Bones) with a yang line descending to the fifth position. If considered to come from Weijie (Not Yet Completed), it includes both transformations, both indicating the meaning of yang strength descending to follow yin softness. In terms of the upper and lower trigrams, it is that side shaking and the other side delighting, which also expresses the meaning of following. Therefore, the hexagram is named "Following." One can follow external things, and external things can also follow oneself, with mutual following, making communication easy, hence the judgment is greatly prosperous. However, it must be favorable to uphold the correct path in order to avoid fault. If the object being followed is not correct, even if it is greatly prosperous, fault is inevitable. The "Spring and Autumn Zuo Zhuan" records: "Mu Jiang said: 'Possessing the four virtues of originality, prosperity, benefit, and correctness, following others can avoid fault; I have none of these, how can I be considered as following?' " Zhu Xi's commentary says: Although interpreting originality, prosperity, benefit, and correctness as the four virtues does not conform to the original meaning of the Zhou Changes, Mu Jiang's words below very well capture the essence of divination.

《彖》曰：隨，剛來而下柔，動而說，隨。下，遐嫁反。說，音悅。以卦變、卦德釋卦名義。大亨，貞無咎，而天下隨時。王肅本「時」作「之」，今當從之。釋卦辭，言能如是，則天下之所從也。隨時之義大矣哉。王肅本「時」字在「之」字下，今當從之。《象》曰：澤中有雷，隨，君子以嚮晦入宴息。雷藏澤中，隨時休息。

The *Commentary on the Judgment* of the *Hexagram of Following* says: "Following is when the yang line comes down to be beneath the yin line, and there is a movement of zhen (thunder) and the joy of dui (lake). "Down" is read as "xia jia fan," and "say" is read as "yue." Zhu Xi explains that this combines the concept of "change of the hexagram" and "the virtue of the hexagram" to explain the meaning of the hexagram name. The *Commentary on the Judgment* also says: "Greatly open and smooth, holding to the correct position without error, thus the world follows." Zhu Xi points out that in Wang Su's version, the character "shi" is written as "zhi," and we should follow Wang Su's version; this sentence explains the hexagram statement, saying that when this is achieved, it is what the people of the world follow. The last sentence of the *Commentary on the Judgment* says: "The meaning of following is truly great." Zhu Xi also points out that in Wang Su's version, the character "shi" is below "zhi," and we should also follow Wang Su's version. The *Great Image Commentary* says: "Thunder within a marsh, this is *Following*; the gentleman thus rests and retires indoors when the sky turns dusk." Zhu Xi says: "Thunder hidden within the marsh is precisely following the season to rest."

初九，官有渝，貞吉。出門交有功。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，惟得其正則吉。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。《象》曰：「官有渝」，從正吉也。「出門交有功」，不失也。六二，係小子，失丈夫。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。《象》曰：「係小子」，弗兼與也。

The line statement for the first line (Initial Nine): The matter under consideration has undergone a change; maintaining uprightness brings good fortune. Going out to meet people and engaging in social interactions will result in success. Zhu Xi said: The entire hexagram takes the meaning of "all things follow me" and each line takes the meaning of "I follow external things." The first line, with a yang line at the very bottom, is the main line of the Zhen hexagram, and also the line that makes the hexagram become the "Following" hexagram. Since there is something to follow, it will focus on one side and change the usual state; only by maintaining uprightness will there be good fortune. Also, one should go out to meet people and interact with others, not limiting following to private relationships, in order to achieve success. Therefore, the symbolic representation and the divination judgment are like this, and it is also a warning. The Small Image Commentary for the first line says: "The official has changed," which is because following the right path brings good fortune; "going out to meet people brings success," which is because there will be no loss. The line statement for the second line (Six in the Second): Those who are attached to the young lose the mature man. Zhu Xi said: The yang line of the first line is below and close, while the yang line of the fifth line is above and distant; the second line is yin and soft, unable to hold on and wait for the proper response, so there is such an image, which is dangerous and brings shame and disgrace, which does not need to be stated explicitly. The Small Image Commentary for the second line says: "Being attached to the young" is because one cannot attend to both sides.

六三，係丈夫，失小子，隨有求得，利居貞。丈夫，謂九四。小子，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。《象》曰：「係丈夫」，志舍下也。舍，音扌舍。

The line statement for the third line says: It is connected to an adult man, losing the young one, following and making requests will lead to success, it is advantageous to maintain peace and uphold correctness. Zhu Xi says: 'The adult man' refers to the nine in the fourth position, and 'the young man' also refers to the nine at the beginning. The six in the third position is close to the nine in the fourth and abandons the nine at the beginning, which is the opposite of the six in the second. The nine in the fourth is a yang line, occupying the proper position for responsibility, and the six in the third follows it, thus having requests fulfilled; but since they are not in a correct correspondence, there is a risk of being improper and inclined to flattery, hence the judgment is as such, and it also warns to maintain peace and uphold correctness. The Small Image Commentary of the third line says: 'Connected to the adult man' indicates that the mind has abandoned the one below, the beginning. 'Abandon' is read as 'abandon'.

九四，隨有獲，貞凶，有孚在道，以明，何咎？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。惟有孚在道而明，則上安而下從之，可以無咎也。占者當時之任，宜審此戒。《象》曰：「隨有獲」，其義凶也。「有孚在道」，明功也。九五，孚于嘉，吉。陽剛中正，下應中正，是信於善也。占者如是，其吉宜矣。《象》曰：「孚于嘉，吉」，位正中也。

The fourth line statement says: Following along and gaining something, even when maintaining correctness there is still danger; as long as one's heart is sincere and one's actions conform to the right path, and one is also clear-sighted, what fault could there be? Zhu Xi says: The fourth line, with a yang strength in the lowest position of the upper trigram, shares the same virtue as the fifth line, so the divination indicates following along and gaining something; but its power intrudes upon the fifth line, so even when maintaining correctness there is danger. Only when one holds sincere faith, acts in accordance with the right path, and is also clear-sighted, will the superior ruler feel at ease and the people below be willing to follow, thus avoiding any fault. If the diviner is in a position of great responsibility, he should carefully consider this warning. The small image commentary of the fourth line says: 'Following along and gaining something' refers to a dangerous situation in terms of righteousness; 'having sincerity in the right path' is the result of clear insight. The fifth line statement says: Sincerely following the good, it is auspicious. Zhu Xi says: The fifth line is yang strength that is central and upright, and the line it corresponds to, the second line, is also central and upright, which is firm faith in goodness. If the diviner can do this, obtaining auspiciousness is natural. The image commentary of the fifth line says: 'Sincerely following the good, it is auspicious' because the position of the fifth line is both central and upright.

上六，拘係之，乃從維之。王用亨于西山。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，岐山在西，凡筮祭山川者得之。其誠意如是，則吉也。《象》曰：「拘係之」，上窮也。窮，極也。

The line statement for the sixth line at the top says: bind it and wrap it tightly with ropes. The king holds a worship ceremony on the western mountain. Zhu Xi explains: the sixth line at the top is at the extreme of the hexagram of following. It represents a situation where following becomes firmly bound and cannot be undone. When sincerity reaches its extreme, it can communicate with the spirits, hence the judgment is that the king holds a worship ceremony on the western mountain. The character '亨' here should also be read as '享', meaning worship. From the Zhou people's directional perspective, Mount Qi is located to the west. Those who consult about worshiping mountains and rivers will receive this line. If sincerity can reach this level, it brings good fortune. The Small Image Commentary of the sixth line at the top says: 'bind and wrap it' indicates that the way of following has reached the highest point and is exhausted. Zhu Xi explains: 'exhausted' means reaching the extreme.

巽下，艮上。蠱：元亨，利涉大川。先甲三日，後甲三日。先，息薦反。後，胡豆反。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。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，以監其前事之失，而不使至於速壞。聖人之戒深也。

The hexagram Gǔ has the lower trigram Xun (Wind) and the upper trigram Gen (Mountain). The hexagram statement says: Gǔ, great success, favorable for crossing a great river; three days before the day Jiā and three days after the day Jiā. "Xian" is pronounced "Xi Jian Fan," and "Hou" is pronounced "Hu Dou Fan." Zhu Xi said: Gǔ means decayed to the extreme, thus there is something to be done. This hexagram has Gen's strength above and Xun's softness below, so the upper and lower parts are not in communication; the lower part is weak and submissive, and the upper part is careless and stagnant, hence the name Gǔ. Some people say "strength above and softness below" refers to the change of the hexagram: coming from the hexagram Bēn, it is the first line rising and the second line descending; coming from the hexagram Jing, it is the fifth line rising and the top line descending; coming from the hexagram Ji Ji, it includes both, and again strength is above and softness below, all of which can form the hexagram Gǔ. When decay has reached its extreme, after long disorder, it is time to restore order, so the divination is great success and favorable for crossing dangerous waters. "Jiā" is the beginning of ten days, symbolizing the start of doing something. Three days before Jiā is Xin day, and three days after Jiā is Ding day. If a previous matter has reached the middle and is about to decay, one should use Xin day to renew oneself, as the beginning of the next matter, so that it does not decay beyond repair. If a later matter is just beginning and is still new, it is even more important to give it repeated warnings on Ding day, using the failure of the previous matter as a warning, so that it does not quickly decay again. The admonitions of the sage are indeed profound.

《彖》曰：「蠱」，剛上而柔下，巽而止，蠱。以卦體、卦變、卦德釋卦名義，蓋如此，則積弊而至於蠱矣。「蠱，元亨」，而天下治也。「利涉大川」，往有事也。「先甲三日，後甲三日」，終則有始，天行也。釋卦辭。治蠱至於元亨，則亂而復治之象也。亂之終，治之始，天運然也。《象》曰：山下有風，蠱。君子以振民育德。山下有風，物壞而有事矣。而事莫大於二者，乃治己治人之道也。

The Commentary on the Judgment of the Hexagram Gǔ says: "Gǔ" refers to the situation where yang is above and yin is below, with the lower part being humble and obedient and the upper part remaining still, thus forming a state of corruption. Zhu Xi explains that this interpretation combines the "structure of the hexagram," "change of the hexagram," and "virtue of the hexagram" to define the meaning of the hexagram name: thus, accumulated corruption over time leads to decay. The Commentary on the Judgment also states: "Gǔ, original and greatly prosperous," meaning the world is thus restored to order; "favorable for crossing great rivers," meaning there will be important matters to attend to when proceeding; "three days before the first day of the month, three days after the first day of the month," indicating the end of one period and the beginning of another, which is the natural law of the heavens. Zhu Xi explains this as interpreting the hexagram statement: rectifying corruption to achieve great prosperity is the image of restoring order from chaos; the end of a period of disorder is the beginning of a period of order, which is how the heavenly course operates. The Great Image Commentary says: wind beneath the mountain, which is the hexagram Gǔ. The gentleman learns from this to inspire the people and cultivate virtue. Zhu Xi says: wind rising beneath the mountain causes damage to things and leads to matters needing attention; and the greatest matters are these two, which are the fundamental ways of governing oneself and others.

初六，幹父之蠱，有子，考無咎，厲終吉。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。《象》曰：「幹父之蠱」，意承考也。

The line statement for the first line (Initial Six) says: Rectifying the ruined affairs left by the father, having such a son, the former father has no fault, though there is danger, the outcome is favorable. Zhu Xi said: "The dry root" is like the trunk of a tree, the part on which the branches and leaves depend and stand upright. The term "Gǔ" refers to a cause that was already ruined by previous people, so each line takes the image of parents; if the son can take up the responsibility, it can be rectified and revived. The first line is at the beginning of the hexagram, so the ruin is not yet deep and the matter is easy to accomplish, hence the judgment is: having such a son can rectify the ruin, the former father thus incurs no blame, but there is still danger. This is a warning to the person consulting the oracle to take up the responsibility, and to be aware of the danger, and ultimately it will be favorable. The Small Image Commentary for the first line says: "Rectifying the father's ruin," its meaning is to inherit the former father's legacy.

九二，幹母之蠱，不可貞。九二剛中，上應六五，子幹母蠱而得中之象，以剛承柔而治其壞，故又戒以不可堅貞。言當巽以入之也。《象》曰：「幹母之蠱」，得中道也。九三，幹父之蠱，小有悔，無大咎。過剛不中，故小有悔，巽體得正，故無大咎。《象》曰：「幹父之蠱」，終無咎也。

The line statement for Nine Two says: Rectify the corrupt affairs left by the mother, but do not be overly rigid in uprightness. Zhu Xi says: Nine Two is a yang line in the middle, and it corresponds with Six Five above, which represents the son rectifying the mother's corruption while maintaining the middle path. It uses yang strength to serve the yin and rectify the disorder, so it warns against being overly rigid in uprightness, meaning one should use a gentle approach to gradually guide others. The Small Image Commentary for Nine Two says: "Rectify the mother's corruption," because it has attained the middle path. The line statement for Nine Three says: Rectify the corrupt affairs left by the father, with slight regret, but no major fault. Zhu Xi says: Nine Three is overly strong and not in the middle, hence slight regret; but since it is in the body of Xun and holds the correct position, it has no major fault. The Small Image Commentary for Nine Three says: "Rectify the father's corruption," ultimately without fault.

六四，裕父之蠱，往見吝。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。《象》曰：「裕父之蠱」，往未得也。六五，幹父之蠱，用譽。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。《象》曰：幹父用譽，承以德也。上九，不事王侯，高尚其事。剛陽居上，在事之外，故為此象，而占與戒，皆在其中矣。《象》曰：「不事王侯」，志可則也。

The line statement for the fourth line says: indulging in the corruption left by the father, this will inevitably lead to disgrace and regret. Zhu Xi explains: the fourth line, being a yin line in a yin position, lacks strength and is an image of leniency in dealing with the蛊. In this way, the corruption will only deepen day by day, so proceeding forward will surely result in disgrace and regret. This warns the person seeking divination not to be complacent. The small image commentary for the fourth line says: 'being indulgent toward the father's corruption,' indicating that moving forward will not achieve the desired result. The line statement for the fifth line says: rectifying the corruption left by the father, thus gaining commendation. Zhu Xi explains: the fifth line is gentle and upright, occupying a high position, and has the nine second line supporting it with virtue. By acting in this way, it can bring about reputation, hence the symbolic representation and the divination conclusion. The small image commentary for the fifth line says: rectifying the father's corruption and gaining commendation, because there are people below supporting it with virtue. The line statement for the top line says: not serving the prince, valuing one's own conduct higher. Zhu Xi explains: the top line, being a yang line at the top of the hexagram, is outside the worldly affairs, hence the symbolic image; the divination and warning are both contained within this. The small image commentary for the top line says: 'not serving the prince,' this kind of integrity can serve as a model.

兌下，坤上。臨：元亨，利貞。至于八月有凶。臨，進而凌逼於物也。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《遁》卦二陰之月，陰長陽遁之時也。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 of "Approaching" has the lower trigram Dui (Lake) and the upper trigram Kun (Earth). The Hexagram Statement says: "Approaching, greatly prosperous, favorable to maintaining correctness; but in the eighth month there will be danger." Zhu Xi says: "Approaching means pressing close and overpowering things." Two yang lines gradually grow and press toward the many yin lines, hence it is called "Approaching." In the twelve changing hexagrams, it corresponds to the twelfth month. Looking at the structure of the hexagram, the lower trigram Dui represents joy, and the upper trigram Kun represents compliance. The line Nine in the Second, being a yang line in the central position, corresponds with the line Six in the Fifth, so the diviner finds great prosperity and it is favorable to maintaining correctness. However, in the eighth month, there will be danger. The term "eighth month" refers to the month starting from when the first yang line appears in the Hexagram of "Returning," and counting up to the month of the Hexagram of "Retreating," which is when yin grows and yang recedes. Some people also say that the eighth month refers to the eighth month of the traditional Chinese calendar, and in the hexagram it corresponds to "Observing," which is the inverted form of "Approaching." This sentence adds another layer of warning based on the divination.

《彖》曰：「臨」，剛浸而長，長，丁丈反。以卦體釋卦名。說而順，剛中而應。說，音悅。又以卦德、卦體言卦之善。大亨以正，天之道也。當剛長之時，又有此善，故其占如此也。「至于八月有凶」，消不久也。言雖天運之當然，然君子宜知所戒。《象》曰：澤上有地，臨，君子以教思無窮，容保民無疆。思，去聲。地臨於澤，上臨下也，二者皆臨下之事。教之無窮者，兌也，容之無疆者，坤也。

The "Tian" hexagram's "Tuan Zhuan" says: What is called "Lín" is the gradual growth of yang. The character "cháng" is read as "ding zhang fan." Zhu Xi says this is using the "guatǐ" to explain the hexagram's name. The "Tuan Zhuan" also says: harmonious and gentle, with yang in the center and corresponding lines. The character "shuō" is read as "yuè." Zhu Xi says this is again using the "guade" and "guatǐ" to explain the hexagram's virtue. The "Tuan Zhuan" further says: greatly smooth and in accordance with the right path, this is the principle of heaven. Zhu Xi says: at the time when yang is growing, there is also such virtue, hence the divination is thus. The last sentence of the "Tuan Zhuan" says: "until the eighth month there is misfortune," which indicates that the retreat of yang will not be long. Zhu Xi says: although this is the natural course of heaven, the gentleman should be alert. The "Dà Xiàng Zhuan" says: earth over water, this is "Lín." The gentleman thus has an endless mind to teach the people and an boundless capacity to nurture them. The character "sī" is read in the falling tone. Zhu Xi says: earth over water is the superior one governing the inferior, and teaching and nurturing both belong to the act of governing the people below. Teaching endlessly is taken as the harmony of Dui, and nurturing without limit is taken as the vastness of Kun.

初九，咸臨，貞吉。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。《象》曰：「咸臨，貞吉」，志行正也。九二，咸臨，吉，無不利。剛得中而勢上進，故其占吉而無不利也。《象》曰：「咸臨，吉，無不利」，未順命也。未詳。六三，甘臨，無攸利，既憂之，無咎。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。《象》曰：「甘臨」，位不當也。「既憂之」，咎不長也。

The first line statement says: universally approaching and comforting all the yin lines, maintaining correctness brings good fortune. Zhu Xi says: the entire hexagram has only two yang lines, yet they are to universally approach the four yin lines above, so the first line and the second line both have the image of 'mutual attraction and approach'. The first line is yang and occupies the correct position, so the judgment is that maintaining correctness brings good fortune. The Small Image Commentary of the first line says: 'mutual attraction and approach, maintaining correctness brings good fortune', meaning its intention is upright. The second line statement says: universally approaching and comforting all the yin lines, good fortune, no disadvantage. Zhu Xi says: the second line is yang and occupies the central position, its strength is advancing upwards, so the judgment is good fortune with no disadvantage. The Small Image Commentary of the second line says: 'mutual attraction and approach, good fortune, no disadvantage', meaning it has not yet submitted to heavenly mandate. Zhu Xi frankly admits he does not understand the meaning of this sentence. The third line statement says: using sweet words to approach people, there is no benefit; if one is worried and changes this, there is no fault. Zhu Xi says: the third line is yin and neither central nor correct, yet it is in the upper position of the lower trigram, thus forming the image of approaching people through sweet words; the judgment is originally of no benefit, but if one is worried and corrects this, there will be no fault. This is encouraging people to change for the better, and the teaching is profound. The Small Image Commentary of the third line says: 'sweet approach', meaning the line is not in the correct position; 'having worried about it', meaning the fault will not last long.

六四，至臨，無咎。處得其位，下應初九，相臨之至，宜無咎者也。《象》曰：「至臨，無咎」，位當也。六五，知臨，大君之宜，吉。知，音智。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。《象》曰：「大君之宜」，行中之謂也。上六，敦臨，吉，無咎。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。《象》曰：敦臨之吉，志在內也。

The line statement for the fourth line says: being close and thorough in governing those below, there is no fault. Zhu Xi explains: the fourth line is in a proper position, and it corresponds with the first line below, making it the most thorough in governing those below, thus there should be no fault. The small image commentary for the fourth line says: "being most close, there is no fault," because the position is proper. The line statement for the fifth line says: governing the world with wisdom, this is what a great ruler should do, and it is auspicious. "Zhi" is read as "zhi" (wisdom). Zhu Xi explains: the fifth line, being a yin and soft line in the central position, corresponds with the second line below, not displaying its own ability but willing to employ the virtuous, which is a wise action, and also the most appropriate way for a great ruler, thus leading to auspiciousness. The small image commentary for the fifth line says: what is meant by "the proper way for a great ruler" is that the actions conform to the middle path. The line statement for the sixth line says: being sincere and thorough in governing those below, it is auspicious and there is no fault. Zhu Xi explains: the sixth line is at the top of the entire hexagram, at the end of the path of approaching, and being sincere and thorough in governing those below, this is a way that is both auspicious and without fault, hence the symbolic reference and the divination result are thus. The small image commentary for the sixth line says: being sincere and thorough in governing those below leads to auspiciousness, because its mind is attached to the two yang lines of the inner trigram.

坤下，巽上。觀：盥而不薦，有孚顒若。觀，官奐反。下「大觀」、「以觀」之「觀」，《大象》「觀」字，並同。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。顒然，尊敬之貌。言致其潔清而不輕自用，則其孚信在中，而顒然可仰。戒占者當如是也。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，更取他義，亦扶陽抑陰之意。

The hexagram Guaan has the lower trigram Kun (Earth) and the upper trigram Xun (Wind). The hexagram statement says: "Guaan" is like the act of washing hands before worship, when the sacrificial offerings have not yet been presented, but sincerity already exists in the heart, causing people to look up with reverence. The character "Guan" is pronounced "guan huan fan". The character "Guan" in the following expressions "daguangan" and "yi guan" as well as in the "Great Image Commentary" is pronounced the same. Zhu Xi said: the meaning of "Guan" is to display something to others so that people look up to it. The line Nine in the Fifth is in the upper position, with four yin lines looking up to it. The inner trigram is gentle and the outer trigram is yielding, while Nine in the Fifth demonstrates the virtue of being in the center and upright to the world, hence it is called Guaan. "Guàn" refers to washing hands before worship, and "jiàn" refers to presenting wine and food for sacrifice. "Yóng rán" means a reverent appearance. This means that people can achieve purity and sincerity without acting hastily, so sincerity resides in the heart, and there is a solemnity that inspires admiration. This is a warning to the person consulting the oracle to act in this way. Some people also say that "you fu yóng ruo" means that the people below are convinced and look up to him. Zhu Xi also pointed out that in this hexagram, four yin lines are growing while two yang lines are retreating, which should be the hexagram of the eighth month, but it is named and explained with a different meaning, which also reflects the intention of supporting yang and restraining yin.

《彖》曰：大觀在上，順而巽，中正以觀天下。以卦體、卦德釋卦名義。「觀，盥而不薦，有孚顒若」，下觀而化也。觀，如字。下「觀天」、《大象》「觀民」之「觀」、六爻「觀」字，並同。釋卦辭。觀天之神道，而四時不忒，聖人以神道設教，而天下服矣。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。《象》曰：風行地上，觀，先王以省方觀民設教。省，悉井反。省方以觀民，設教以為觀。

The Commentary on the Judgment of the Hexagram "Observing" says: The great object of observation is in a superior position, gentle and yielding, displaying the virtue of uprightness and correctness to the people. Zhu Xi says this combines the "structure" and "virtue" of the hexagram to explain the meaning of the hexagram name. The Commentary on the Judgment also says: "Observing, washing but not offering, with sincerity and awe." This refers to people looking up to him and being influenced. Here, the character "观" is read according to its original meaning. The subsequent "观天" ("observing heaven"), the "观" in the Great Image, and the "观" in the six lines all share this reading. Zhu Xi says this explains the hexagram statement. The Commentary on the Judgment further says: Observing the divine movement of heaven, and the four seasons changing without error; the sage establishes education based on this divine way, and the people submit. Zhu Xi says: This explains the principle of "observation" to its fullest extent — the four seasons changing without error is why heaven becomes the object of observation; establishing education based on the divine way is why the sage becomes the object of observation. The Great Image says: Wind moves over the earth, this is "Observing." The sage king thus travels the four directions, investigates the people's conditions, and establishes education. "省" is read as "xī jǐng fǎn." Zhu Xi says: Traveling the four directions is to observe the people, and establishing education is to provide them with something to observe.

初六，童觀，小人無咎，君子吝。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。《象》曰：初六「童觀」，小人道也。六二，窺觀，利女貞。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。《象》曰：窺觀女貞，亦可醜也。在丈夫則為丑也。

The line statement for the first line (Initial Six) says: Observing like a child's shallow view, the petty person has no fault, but the gentleman feels ashamed. Zhu Xi says: The entire hexagram takes 'displaying to others' as its meaning, with the ninth at the fifth line as the main focus; each line takes 'looking up' as its meaning, all looking up to the ninth at the fifth line. The first line is yin and flexible, located at the very bottom, unable to see far, which is the image of a child's shallow view; this is the way of the petty person, and the gentleman considers it shameful. Therefore, the divination is: the petty person acting this way has no fault, but the gentleman who draws this line should feel ashamed. The Small Image Commentary of the first line says: The first line 'childlike observation' is the way of the petty person. The line statement for the second line (Six in the Second) says: Peering through a crack, it is favorable for a woman to maintain uprightness. Zhu Xi says: The second line is yin and flexible, located within the inner trigram, yet it observes the outside, which is the image of peering through a crack. For a woman, this is considered appropriate, hence the divination is as such; however, if a man draws this line, it is not suitable. The Small Image Commentary of the second line says: Peering through a crack and conforming to the uprightness of a woman is still somewhat shameful. Zhu Xi says: If it were a man, it would be an ugly thing.

六三，觀我生，進退。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。《象》曰：「觀我生，進退」，未失道也。六四，觀國之光，利用賓于王。六四，最近於五，故有此象。其占為利於朝覲仕進也。《象》曰：「觀國之光」，尚賓也。

The third line statement says: Observe one's own actions and decide whether to advance or retreat based on that. Zhu Xi says: "I am born" refers to one's own conduct. The third line is at the top of the lower trigram, so it can advance or retreat. Therefore, it does not look to the fifth line, but only examines whether its own actions are unobstructed or blocked, to decide on advancement or retreat. The person divining should examine themselves. The small image commentary of the third line says: "Observing my own conduct, advancing or retreating," this does not deviate from the right path. The fourth line statement says: Observing the brilliant appearance of the entire country, it is advantageous to act as a guest in court. Zhu Xi says: The fourth line is closest to the fifth line, so there is this image; its judgment is advantageous for attending court and seeking official position. The small image commentary of the fourth line says: "Observing the country's brilliance," this is to honor the guest ritual and be treated as a guest.

九五，觀我生，君子無咎。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。《象》曰：「觀我生」，觀民也。此夫子以義言之，明人君觀己所行，不但一身之得失，又當觀民德之善否，以自省察也。

The line statement of the fifth line says: Observing one's own actions, the gentleman has no faults. Zhu Xi says: The ninth line at the fifth position is yang and strong, upright, and occupies the honorable position. The four yin lines below all look up to it. This is the image of the gentleman. Therefore, it warns those who are in this position and have drawn this line: They should examine all their actions and make sure they are like the ninth line at the fifth position, yang and strong, upright, so that they have no faults. The small image commentary of the fifth line says: "Observing my life," actually refers to observing the people. Zhu Xi says: This is how Confucius speaks in terms of principle. It shows that a ruler examining his own conduct should not only consider his own gains and losses, but also look at the moral character of the people, using this to examine himself.

上九，觀其生，君子無咎。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。《象》曰：「觀其生」，志未平也。志未平，言雖不得位，未可忘戒懼也。

The line statement for the top yang line (Upper Nine): Observing his actions, the gentleman has no fault. Zhu Xi says: Upper Nine, with a yang yang in the highest position, although not holding an actual position, is still looked up to by the people below. Therefore, its admonishing words are largely the same as those of Nine in the Fifth; the only difference is that "I" is replaced by "he," making a slight distinction between subject and object. The Small Image Commentary of Upper Nine says: "Observing his life," indicating that his mind is still not at peace. Zhu Xi explains: what is meant by an unsettled mind is that although Upper Nine does not hold an actual position, it should not forget caution and vigilance.

震下，離上。噬嗑：亨，利用獄。噬，市利反。嗑，胡臘反。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，下雷上電，本自《益》卦六四之柔，上行以至於五而得其中，是以陰居陽，雖不當位而利用獄。蓋治獄之道，唯威與明，而得其中之為貴。故筮得之者，有其德，則應其占也。

The hexagram Shìkè has the lower trigram Zhen (Thunder) and the upper trigram Li (Fire). The hexagram statement says: Shìkè, smooth and unimpeded, favorable for judgment and punishment. "Shì" is pronounced "shì lì fǎn," and "kè" is pronounced "hú là fǎn." Zhu Xi said: "Shì" means to bite, and "kè" means to join; when there is an obstruction between things, one must bite through it to join them. Looking at the hexagram shape, there is one yang line at the top and bottom, with the middle empty, resembling the jaw; the nine in the fourth position is a single yang line blocking the middle, which must be bitten through to join, hence the name Shìkè. Its divination should be smooth and unimpeded: because there is an obstruction, it is not smooth, but once it is bitten through and joined, it becomes smooth. Moreover, the entire hexagram has three yin and three yang lines, with equal numbers of yin and yang, the lower trigram being Zhen (Thunder) and the upper trigram Li (Fire), with the lower being thunder and the upper being lightning; from the perspective of hexagram transformation, it originally comes from the hexagram Yì with the sixth line in the fourth position moving up to the fifth position and becoming central, with a yin line in a yang position, though not in the proper place, it is favorable for judgment. Because the way of governing cases lies only in severity and clarity, and having the central position is most precious. Therefore, those who receive this hexagram in divination, if they possess such virtue, the divination will be fulfilled in them.

《彖》曰：頤中有物，曰噬嗑。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。上，時掌反。又以卦名、卦體、卦德、二象卦變釋卦辭。《象》曰：雷電，噬嗑；先王以明罰敕法。雷電，當作「電雷」。

The Commentary on the Judgment of the Hexagram Shēi Kè says: When something is across the mouth and cheek, it is called Shēi Kè. Zhu Xi says this is using the 'hexagram structure' to explain the meaning of the hexagram name. The Commentary on the Judgment also says: After biting through, there is smoothness; there is a balance of yin and yang, clearly divided, with movement and brightness, thunder and lightning combined to reveal clearly; the yin lines are in the middle position and move upward, although their positions are not appropriate, it is beneficial for judging cases and applying punishment. 'Shàng' is read as 'Shí Zhǎng Fǎn'. Zhu Xi says: this passage uses the hexagram name, hexagram structure, hexagram virtue, the upper and lower images, and the transformation of the hexagram to explain the hexagram statement. The Great Image Commentary says: Thunder and lightning, this is Shēi Kè. The former kings used this to clarify punishments and regulate laws. Zhu Xi points out: the words 'léi diàn' should be read as 'diàn léi'.

初九，屨校滅趾，無咎。校，音教。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，故為履校滅趾之象。止惡於初，故得無咎。占者小傷而無咎也。《象》曰：「屨校滅趾」，不行也。滅趾，又有不進於惡之象。

The first line statement says: The foot is bound with wooden restraints, covering the toes, with no blame. "Jiao" is pronounced like "jiao," referring to wooden restraints. Zhu Xi says: The first line and the top line are not in official positions, symbolizing receiving punishment; the middle four lines represent carrying out punishment. The first line is at the beginning of the entire hexagram, indicating a minor offense, and being at the lowest position, so there is an image of the foot being bound with restraints covering the toes. Evil actions at their initial stage are stopped, thus resulting in no blame; the person seeking divination may suffer a minor injury but no fault. The Small Image Commentary of the first line says: "Foot bound with restraints covering the toes," which prevents movement. Zhu Xi says: Covering the toes also implies a sign that the person will not proceed further into wrongdoing.

六二，噬膚滅鼻，無咎。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。《象》曰：「噬膚滅鼻」，乘剛也。六三，噬臘肉，遇毒，小吝，無咎。臘，音昔。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。《象》曰：「遇毒」，位不當也。

The line statement for the second line says: biting soft flesh until the nose is bitten in, without fault. Zhu Xi explains: in ancient times, there was a type of ritual vessel called 'fu ding' used for holding tender meat, which was the softest and most delicate part, easily bitten through. The second line is both central and upright, so it governs people as easily as biting soft flesh; however, since it is a yin line overpowering the yang line of the first line, even though it is easy, it inevitably harms its own nose. The person divining may suffer injury but ultimately has no fault. The Small Image Commentary of the second line says: 'biting flesh and breaking the nose,' because it oversteps over the yang line. The line statement for the third line says: biting dried game meat and encountering poison, with slight regret but no fault. 'Lax' is pronounced 'xi'. Zhu Xi explains: dried meat refers to whole, boned, dried game meat, which is tough and hard to bite. The third line is yin and not central or upright, governing people but not being able to control them, so it is like biting dried meat and getting poisoned. Although the divination has some regret, during the time of the 'Shi He' (Breaking Up), it is still considered without fault in terms of righteousness. The Small Image Commentary of the third line says: 'meeting poison,' because the line position is inappropriate.

九四，噬乾胏，得金矢，利艱貞，吉。乾，音乾。胏，緇美反。胏，肉之帶骨者，與「胾」通。《周禮》：獄訟，入鈞金束矢而後聽之。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。《象》曰：「利艱貞，吉」，未光也。

The fourth line statement says: To bite dry meat with bones, obtaining copper and arrows, is advantageous to maintain uprightness in difficulty, and it is auspicious. "Qian" is pronounced "gan," and "zǐ" is read "zi mei fan." Zhu Xi says: "Zǐ" refers to meat with bones, and the character is interchangeable with "zì." The "Rites of Zhou" stipulate that those who bring lawsuits must first pay one jūn of copper and one bundle of arrows, and then the government will accept the case. The nine in the fourth line, with a yang yang in a yin yin position, deeply understands the principles of punishment, hence this image; meaning the harder the thing bitten, the more appropriate it is to hear cases. However, it must be advantageous to maintain uprightness in difficulty to achieve auspiciousness. This is a warning to the diviner to act accordingly. The small image commentary of the ninth in the fourth says: "Advantageous to maintain uprightness in difficulty, auspicious," means its virtue has not yet become great.

六五，噬乾肉，得黃金，貞厲，無咎。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。《象》曰：「貞厲，無咎」，得當也。上九，何校滅耳，凶。何，何可反。何，負也。過極之陽，在卦之上，惡極罪大，凶之道也。故其象占如此。《象》曰：「何校滅耳」，聰不明也。滅耳，蓋罪其聽之不聰也。若能審聽而早圖之，則無此凶矣。

The line statement for the fifth line (Six in the Fifth): Biting dry meat, obtaining gold, maintaining correctness while constantly fearing danger, there is no fault. Zhu Xi said: Biting dry meat is more difficult than biting soft meat, but easier than biting preserved meat or meat with bones. "Yellow" is the central color among the five colors, and "gold" refers to copper used in litigation. The fifth line is flexible and in the center, and occupies a position of honor. When applying punishment to others, people will not be不服 (unconvinced or dissatisfied), hence this image. However, one must maintain correctness and be aware of danger to avoid fault, which is also a warning to the person divining. The Small Image Commentary for the fifth line says: "Correctness and danger, no fault," because the handling is appropriate. The line statement for the top line (Nine at the Top): Carrying the instrument of punishment on the shoulder, covering the ears, resulting in misfortune. "He" is read as "He ke fan," meaning to bear a burden. Zhu Xi said: The top line is the extreme yang line, located at the top of the entire hexagram. Its wickedness has reached its peak, and the offense is great, which is the way to invite misfortune, hence the image and judgment are as such. The Small Image Commentary for the top line says: "He ke fan, covering the ears," meaning the hearing is unclear. Zhu Xi said: Covering the ears signifies that the person's hearing is not sharp; if he could be cautious in listening and plan early, he would not encounter such misfortune.

艮下，兌上。咸：亨，利貞，取女吉。取，七具反。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，男先於女，得男女之正，婚姻之時，故其卦為咸。其占亨而利貞，取女則吉。蓋感有必通之理，然不以貞，則失其亨，而所為皆凶矣。

The hexagram Xian has the lower trigram Gen (Mountain) and the upper trigram Dui (Lake). The hexagram statement says: Xian, smooth and unimpeded, favorable to maintaining the right path, and auspicious for marriage. The character "取" is read as "qi ju fan," meaning "to take" as in "to marry." Zhu Xi says: Xian means mutualsympathetic response (mutual response and interaction). The softness of Dui is above, and the firmness of Gen is below; they interact with each other. Moreover, Gen signifies stopping, so the response is focused and single-minded; Dui signifies joy, so the response is sincere and genuine. Also, Gen represents a young man, while Dui represents a young woman, with the young man below the young woman, indicating the man's initiative in seeking the woman, which conforms to the proper relationship between men and women. This is the appropriate time for marriage, hence the hexagram is named Xian. Its interpretation is smooth and unimpeded, favorable to maintaining the right path, and auspicious for marriage. Becausesympathetic response (response and interaction) inherently has the nature of mutual connection, but if one does not respond with the right path, one will lose this smoothness, and actions will turn to misfortune.

《彖》曰：「咸」，感也。釋卦名義。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。說，音悅。「男下」之下，遐嫁反。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。天地感而萬物化生，聖人感人心而天下和平，觀其所感，而天地萬物之情可見矣。極言感通之理。《象》曰：山上有澤，咸，君子以虛受人。山上有澤，以虛而通也。

The *Commentary on the Judgment* of the *Xian* hexagram says: What is meant by "Xian" is "sensibility" or "response." Zhu Xi says this explains the meaning of the hexagram name. The *Commentary on the Judgment* also says: The yin line is above and the yang line is below; the interaction of yin and yang energies leads to mutual attraction and affinity. The *Geng* hexagram represents stillness and the *Dui* hexagram represents joy, so the man submits to the woman, hence "smooth, beneficial to maintain the correct course, and taking a wife is auspicious." The character "shuo" is read as "yue," meaning joy, and the "down" in "nanxia nv" is read as "xia jia fan." Zhu Xi says this explains the hexagram's structure, its moral quality, and its symbolic meaning. Some people explain the meaning of the yin above and yang below from the perspective of "hexagram transformation," saying that *Xian* comes from the *Lv* hexagram, with the yin line rising to the sixth position and the yang line descending to the fifth position, which also makes sense. The last part of the *Commentary on the Judgment* says: When heaven and earth interact and respond, all things are generated and nurtured; when sages move people's hearts, the world becomes peaceful. By observing the principles of response, one can understand the true nature of heaven, earth, and all things. Zhu Xi says: This brings the principle of mutual response to its fullest extent. The *Great Image* says: A mountain with a pond on top, this is *Xian*. The gentleman learns from this to be open-minded and receptive to others. Zhu Xi says: A mountain with a pond on top is because the mountain's summit is hollow and can hold water, thus allowing communication.

初六，咸其拇。拇，茂後反。拇，足大指也。《咸》以人身取象，感於最下，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。《象》曰：「咸其拇」，志在外也。六二，咸其腓，凶，居吉。腓，房非反。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。《象》曰：雖「凶，居吉」，順不害也。

The line statement for the first line says: Thesympathetic response reaches the big toe. "拇" is pronounced "Mao Hou Fan." Zhu Xi says: "拇" refers to the big toe of the foot. The hexagram "Xian" uses parts of the human body as a symbol, and thesympathetic response occurs at the lowest level, thus representing the image ofsympathetic response at the big toe. At this point, thesympathetic response is still shallow, and although there is a desire to move, movement is not yet possible, so the line statement does not mention fortune or misfortune. Although this hexagram is mainly aboutsympathetic response, all six lines are suitable for stillness rather than reckless action. The Small Image Commentary for the first line says: "The感应 reaches the big toe," indicating that the mind has already turned toward the nine in the fourth line. The line statement for the second line says: Thesympathetic response reaches the calf, which is凶; if one remains still and does not move, it is吉. "腓" is pronounced "Fang Fei Fan." Zhu Xi says: "腓" refers to the calf, which moves on its own before one begins to walk, indicating a restless and impetuous part of the body that cannot hold firm. The second line is at this position, and since it is of a yin and soft nature, it cannot hold firm, so this image is used; however, it possesses the virtue of being in the center and upright, so the judgment is that reckless action brings misfortune, while remaining still brings good fortune. The Small Image Commentary for the second line says: Although it is said to be凶, remaining still brings good fortune, because being gentle and holding firm will not lead to harm.

九三，咸其股，執其隨，往吝。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。《象》曰：「咸其股」，亦不處也。志在隨人，所執下也。言亦者，因前二爻皆欲動而云也。二爻陰躁，其動也宜。九三陽剛，居止之極，宜靜而動，可吝之甚也。

The third line statement says: Thesympathetic response reaches the thigh, and what is held onto is merely following others, so going forward will result in shame and regret. Zhu Xi says: The thigh moves with the foot and cannot act on its own. "Hold" means to hold on. The lines below, the first line and the second line, both want to move, and the third line cannot hold on and follows along, so going forward leads to shame and regret, hence the symbolic meaning and the judgment are as such. The small image commentary of the third line says: "The感应 reaches the thigh," showing that it is unwilling to stay still; its mind is only to follow others, and what it holds onto is too low. Zhu Xi says: The commentary uses the word "also" to follow up on the fact that the previous two lines both wanted to move. Those two lines are originally of a yin and flexible nature, so their movement is still appropriate; however, the third line is yang and strong, and is located at the extreme of the mountain that stops, so it should be still but instead moves recklessly, thus leading to severe shame and regret.

九四，貞吉，悔亡，憧憧往來，朋從爾思。憧，昌容反，又音同。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。《象》曰：「貞吉，悔亡」，未感害也。「憧憧往來」，未光大也。感害，言不正而感，則有害也。

The fourth line statement says: If one maintains correctness, it will be auspicious, and regret will disappear; if one's mind is wavering and uncertain, only like-minded friends will follow one's thoughts. "Chong" is pronounced "Chang Rong Fan," and it is also pronounced the same. Zhu Xi explains: Nine in the fourth is located above the thighs and below the back, and it is exactly in the middle of the three yang lines above and below, thus symbolizing the heart, and is the main element of the Hexagram of "Xian." The heart should respond to external things with correctness and firmness, which is in accordance with reason. Now, Nine in the fourth, a yang line in a yin position, is losing its correctness and thus cannot be firm. Therefore, the divination warns: if one maintains correctness and firmness, it will be auspicious and regret will disappear; if one's mind is wavering and uncertain, unable to be firm and being affected by private feelings, then only like-minded friends will follow, and one will no longer feel the presence of distant people. The Small Image Commentary of the fourth line says: "Zhen Ji, Hui Wang" means it has not yet been harmed by improper feelings; "Chong Chong Wang Lai" indicates the mind is still not broad and bright enough. Zhu Xi explains: the term "ganhai" refers to the harm caused by an improper heart in influencing others.

九五，咸其脢，無悔。脢，武杯反，又音每。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。《象》曰：「咸其脢」，志末也。志末，謂不能感物。上六，咸其輔頰舌。頰，古協反。輔頰舌，皆所以言者，而在身之上。上六，以陰居說之終，處咸之極，感人以言而無其實。又兌為口舌，故其象如此，凶咎可知。《象》曰：「咸其輔頰舌」，滕口說也。滕、騰通用。

The line statement for the fifth line: Thesympathetic response reaches the flesh on the back, there is no regret. "Mèi" is pronounced "Wǔ bēi fǎn," also pronounced "Měi." Zhu Xi says: "Mèi" refers to the flesh on the back, located above the heart and opposite to it, so it cannot feel external things, thus there is no private attachment. The fifth line is exactly at this position, so this image is taken, and it warns the person divining: if one can be free from private attachments, then even if one cannot move others, there will be no regret. The small image commentary for the fifth line says: "The感应 reaches the mèi," which refers to the subtle will. Zhu Xi explains: "Will at the end" means that one cannot move external things. The line statement for the sixth line at the top: Thesympathetic response is only in the jaw, cheek, and tongue. "Jiá" is pronounced "Gǔ xié fǎn." Zhu Xi says: the auxiliary, cheek, and tongue are all organs used for speaking, and they are all located on the upper part of the body. The sixth line at the top, with a yin line in the position of the end of the trigram Dui (Joy), at the extreme of the hexagram Xian (Mutual Attraction), can only use words to move others but lacks real content; also, since Dui originally takes the image of mouth and tongue, the image is thus formed, and the danger and error are evident. The small image commentary for the sixth line says: "The感应 is in the jaw, cheek, and tongue," which is just empty talk. Zhu Xi says: "Téng" and "Teng" are used interchangeably.

巽下，震上。恆：亨，無咎，利貞，利有攸往。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。然又必利於守貞，則乃為得所常久之道，而利有所往也。

The Hexagram of Constancy has the Trigram Xun (Wind) as its lower trigram and the Trigram Zhen (Thunder) as its upper trigram. The Hexagram Statement says: Constancy, smooth, without fault, favorable to maintain the correct path, favorable to go forward. Zhu Xi said: Constancy means enduring. In terms of the structure of the hexagram, the strong element of Zhen is above and the gentle element of Xun is below; Zhen represents thunder and Xun represents wind, both acting together. Xun represents compliance and Zhen represents movement, combining to form gentle compliance followed by movement. The six lines of the upper and lower trigrams correspond one by one in yin and yang. These four aspects are all common principles, hence the name of the hexagram is Constancy. Its interpretation is: being able to maintain one's correct path for a long time leads to smoothness without fault; but it is also necessary to be favorable in maintaining the correct path, in order to truly attain the way of constancy, hence it is favorable to go forward.

《彖》曰：「恆」，久也。剛上而柔下，雷風相與，巽而動，剛柔皆應，恆。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。「恆，亨，無咎，利貞」，久於其道也。天地之道，恆久而不已也。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，所以長久，亦以正而已矣。「利有攸往」，終則有始也。久於其道，終也，利有攸往，始也。動靜相生，循環之理，然必靜為主也。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。極言恆久之道。

The Commentary on the Judgment of the Hexagram of Constancy says: What is meant by "constancy" is enduring for a long time; the yang is above and the yin is below, thunder and wind supporting each other, the yin being gentle and then acting, the yang and yin lines corresponding in pairs, which is constancy. Zhu Xi explains that this interpretation combines the "structure of the hexagram," "symbolism of the hexagram," and "virtue of the hexagram" to explain the meaning of the hexagram name; others explain it from the perspective of "hexagram transformation," saying that the Hexagram of Constancy comes from the Hexagram of Fullness, with the yang line rising to the second position and the yin line descending to the first position, which is also a reasonable explanation. The Commentary on the Judgment also says: "Constancy is smooth, without blame, and favorable to uprightness." This means being able to maintain one's correct path for a long time; the way of heaven and earth is also constant and unceasing. Zhu Xi explains: Constancy is originally smooth and without blame, but it must be favorable to uprightness in order to maintain the correct path for a long time; if it is not upright, then the long-lasting is not the correct path. The way of heaven and earth can be long-lasting, no more than the character "uprightness." The Commentary on the Judgment further says: "It is favorable to go somewhere," meaning that when one part ends, another part begins. Zhu Xi explains: maintaining the path is "the end," and being favorable to going somewhere is "the beginning"; movement and stillness generate each other, which is the principle of cyclical continuity, but always with stillness as the main aspect. The last part of the Commentary on the Judgment says: the sun and moon follow the constant way of heaven and can thus shine long; the four seasons change continuously but can thus accomplish all things; sages maintain their path long and thus achieve the governance of the world; by observing what they maintain constantly, the true nature of heaven, earth, and all things can be seen. Zhu Xi says: this brings the principle of constancy to its highest point.

《象》曰：雷風，恆，君子以立不易方。初六，浚恆，貞凶，無攸利。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，故深以常理求之，浚恆之象也。占者如此，則雖貞亦凶，而無所利矣。《象》曰：浚恆之凶，始求深也。

The Great Image of the Hexagram of Constancy says: Thunder and Wind, this is the Hexagram of Constancy. The gentleman thus establishes his virtue and remains unwavering. The Line Statement of the First Line: Seeking constancy from the beginning, holding to the correct path also brings misfortune, and there is no benefit. Zhu Xi says: The First Line and the Fourth Line are originally in a proper correspondence, which is the normal situation; but the First Line is at the very bottom and at the beginning, and it is not yet appropriate to seek deeply. The Fourth Line belongs to the trigram of Thunder and possesses yang energy, moving upward and unwilling to descend. In between, it is blocked by the Second and Third Lines. Its response to the First Line is no longer in the normal way. The First Line is yin and weak, and lacks clarity, unable to assess the situation. Moreover, it is a yin line in the trigram of Wind, which is the main element of Wind, and by nature it seeks to go deeper. Therefore, forcing itself to seek deeply in this way is the image of '浚恒'. If one engages in such behavior, even if one holds to the correct path, misfortune will result, and there will be no benefit. The Small Image Commentary of the First Line says: Seeking constancy deeply leads to misfortune because one seeks too deeply from the beginning.

九二，悔亡。以陽居陰，本當有悔，以其久中，故得亡也。《象》曰：九二「悔亡」，能久中也。九三，不恆其德，或承之羞，貞吝。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。《象》曰：「不恆其德」，無所容也。

Nine Two Line Statement: Regret disappears. Zhu Xi said: Nine Two, with a Yang line in a Yin position, should have regret; but because it can maintain the middle path for a long time, the regret disappears. The Small Image Commentary of Nine Two says: Nine Two 'regret disappears' because it can maintain the middle path for a long time. Nine Three Line Statement: Unable to maintain one's virtue consistently, perhaps someone will give him disgrace, even though he remains upright. Zhu Xi said: Nine Three, although in the correct position, is overly strong and not in the middle, and its aspirations are always upward, so it cannot remain in its proper place for long. Therefore, there is an image of not maintaining virtue consistently and sometimes being disgraced. 'Or' refers to an unknown person's opinion; 'Cheng' means to present to the superior, meaning that anyone can present disgrace to him, and it is unclear where it comes from. 'Zhen Lin' refers to being upright but not lasting, thus being both disgraceful and regrettable. This is a further warning to the person consulting the oracle. The Small Image Commentary of Nine Three says: 'Not maintaining its virtue' means he cannot be accepted anywhere.

九四，田無禽。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。《象》曰：久非其位，安得禽也？六五，恆其德，貞，婦人吉，夫子凶。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。《象》曰：婦人貞吉，從一而終也。夫子制義，從婦凶也。

The fourth line statement says: hunting without success. Zhu Xi explains: the fourth line is a yang line in a yin position, remaining in an inappropriate position for a long time, thus producing this image. Those who go hunting will get nothing, and if they attempt other things, they will not achieve what they desire. The small image commentary of the fourth line says: remaining in an inappropriate position for a long time, where can one find game? The fifth line statement says: maintaining one's virtue constantly, upholding the correct path; a woman receiving this is auspicious, but a man receiving this is inauspicious. Zhu Xi explains: the fifth line is a yin line in the center, responding to the strong and correct yang line in the second position, remaining steadfast and unchanging, thus being both correct and firm. However, this is only appropriate for a woman, not for a man, hence the image and the judgment are as such. The small image commentary of the fifth line says: a woman upholding the correct path is auspicious, because she remains faithful to one man throughout her life; a man should judge matters according to righteousness, but if he blindly follows a woman, it will be inauspicious.

上六，振恆，凶。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。《象》曰：振恆在上，大無功也。

The line statement for the sixth line at the top says: wavering and losing constancy, ominous. Zhu Xi says: "Zhen" means moving with great speed. The sixth line at the top is at the extreme of the Hexagram of Constancy and also at the end of the Zhen trigram: when constancy reaches its extreme, it turns into inability to maintain constancy; when movement reaches its end, it becomes excessive movement. Moreover, since it is yin and flexible, it cannot hold on firmly, and being at the very top, it is not a proper position, thus there is an image of wavering and losing constancy, and the divination is ominous. The Small Image Commentary of the sixth line at the top says: wavering and losing constancy while being at the very top, ultimately achieving nothing.

艮下，乾上。遁：亨，小利貞。遁，徒困反。遁，退避也。為卦二陰浸長，陽當退避，故為遁，六月之卦也。陽雖當遁，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，則其勢不可以不遁，故其占為君子能遁則身雖退而道亨；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 of Retreat has the lower trigram as Gen (Mountain) and the upper trigram as Qian (Heaven). The Hexagram Statement says: Retreat, smooth and unimpeded; the weak and flexible person benefits by maintaining the right course. "Retreat" is pronounced "tu kun fan." Zhu Xi says that retreat means withdrawal. Looking at the structure of the hexagram, two yin lines are gradually increasing, so the yang lines should retreat, hence the name Retreat. In the twelve hexagrams of the changing cycle, it corresponds to the sixth month. Although yang should retreat, the nine in the fifth position is in the correct place, and below it is the six in the second position, which corresponds with it, so it seems that something can still be done. However, since the two yin lines below are continuously growing, the situation forces retreat, so the judgment is: the superior person can withdraw in time, even though he withdraws, his path is smooth and unimpeded; the weak and flexible person benefits by maintaining the right course, and should not take advantage of the growing yin to attack the yang. Here, "small" refers to the weak and flexible person. Zhu Xi also says that the judgment of this hexagram is similar to that of the Hexagram of Blockage in the first and second lines.

《彖》曰：「遁，亨」，遁而亨也。剛當位而應，與時行也。以九五一爻釋亨義。「小利貞」，浸而長也。長，丁丈反。以下二陰釋小利貞。遁之時義大矣哉。陰方浸長，處之為難，故其時義為尤大也。《象》曰：天下有山，遁，君子以遠小人，不惡而嚴。遠，袁萬反。天體無窮，山高有限，遁之象也。嚴者，君子自守之常，而小人自不能近。

The Commentary on the Judgment of the Hexagram of Retreat says: "Retreat, smooth," meaning that one can achieve success by retreating. The yang line is in the proper position and has a corresponding yao, and its action is appropriate for the time. Zhu Xi explains that this refers to the line nine in the fifth position. The Commentary on the Judgment also says: "Small benefit comes from uprightness," indicating that the yin energy is gradually increasing. The character "长" is read as "Ding zhang fan." Zhu Xi explains that this refers to the two yin lines below. The last sentence of the Commentary on the Judgment says that the meaning of the Hexagram of Retreat is indeed great. Zhu Xi says that since the yin energy is just beginning to grow, it is most difficult to know how to act, so its timing and meaning are especially significant. The Great Image Commentary says: The heavens have a mountain beneath them, which is the Hexagram of Retreat. A gentleman uses this to retreat from small people, without harsh words or severe expressions, yet maintaining authority. The character "远" is read as "Yuan wan fan." Zhu Xi says that the heavens are boundless and endless, while a mountain, though high, is limited and ultimately cannot be reached, which is precisely the image of retreat. The term "严" refers merely to the gentleman's usual state of self-restraint; thus, small people naturally dare not approach.

初六，遁尾，厲，勿用有攸往。遁而在後，尾之象，危之道也。占者不可以有所往，但晦處靜俟，可免災耳。《象》曰：遁尾之厲，不往，何災也？六二，執之用黃牛之革，莫之勝說。勝，音升。說，吐活反。以中順自守，人莫能解，必遁之志也。占者固守，亦當如是。《象》曰：執用黃牛，固志也。

The line statement for the first line (Initial Six): Retreat and fall behind, danger, not suitable for moving forward. Zhu Xi said: Retreat but fall behind, which is the image of 'tail,' indicating a dangerous course. The person seeking divination should not take any action, but rather conceal themselves and remain quiet, in order to avoid calamity. The Small Image Commentary for the first line says: Falling behind and facing danger, if one does not move forward, what calamity could there be? The line statement for the second line (Six in the Second): It is bound with a rope made of yellow ox hide, which no one can untie. 'Sheng' is pronounced as 'sheng' (ascending), and 'shuo' is read as 'tu hu fan,' meaning 'to remove' or 'to loosen.' Zhu Xi said: Six in the Second, with its soft and yielding nature in the center, holds firm and cannot be undone by others. This indicates a definite determination to retreat. If the person seeking divination wishes to hold on, they should do so in the same way. The Image Commentary for the second line says: Binding with a rope made of yellow ox hide, indicating firm determination of the mind.

九三，係遁，有疾厲，畜臣妾，吉。畜，許六反。下比二陰，當遁而有所繫之象，有疾而危之道也。然以畜臣妾則吉，蓋君子之於小人，惟臣妾，則不必其賢而可畜耳。故其占如此。《象》曰：係遁之厲，有疾憊也。「畜臣妾，吉」，不可大事也。憊，音敗。

The line statement for the third line (Nine in the Third): When one wishes to retreat but is held back, it is like having an illness and facing danger; if used for keeping servants and concubines, it is auspicious. The character "畜" is pronounced "Xilü fǎn." Zhu Xi says: The third line is directly below two yin lines, and at a time when one should retreat, there is something that ties it down, which is like being in a diseased condition and facing danger. However, if it is only used for keeping servants and concubines, it is auspicious: a gentleman deals with petty people, and only servants and concubines are those who do not need to be virtuous in order to be kept and used, hence the auspicious judgment. The Small Image Commentary for the third line says: The danger of being tied down and unable to retreat is like being in a diseased condition and in distress; "keeping servants and concubines is auspicious" refers to such a person being incapable of handling great matters. The character "惫" is pronounced "bài."

九四，好遁，君子吉，小人否。好，呼報反。否，方有反。下應初六，而乾體剛健，有所好而能絕之以遁之象也。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。《象》曰：君子好遁，小人否也。

The fourth line statement says: Although the heart is attached to something, it still retreats. The gentleman attains good fortune, but the petty person cannot do so. "Hao" is read as "hu bao fan," and "pu" is read as "fang you fan." Zhu Xi says: The ninth line at the fourth position responds to the sixth line at the beginning. Originally, there is a sense of attachment, but since it is in the Heaven trigram and is strong and vigorous, there is an image of having attachment yet being able to decisively cut off and retreat. Only the gentleman can do this, but the petty person cannot, so the divination concludes that if it is the gentleman, then good fortune comes, but if it is the petty person, then it does not. The small image commentary of the fourth line says: The gentleman, although attached, can still retreat, but the petty person cannot.

九五，嘉遁，貞吉。剛陽中正，下應六二，亦柔順而中正，遁之嘉美者也。占者如是，而正則吉矣。《象》曰：「嘉遁，貞吉」，以正志也。上九，肥遁，無不利。以剛陽居卦外，下無繫應，遁之遠而處之裕者也。故其象占如此。肥者，寬裕自得之意。《象》曰：「肥遁，無不利」，無所疑也。

The line statement for the fifth line says: Retreating leads to perfection and beauty, and maintaining uprightness brings good fortune. Zhu Xi says: The fifth line is a strong yang that is upright and central, and the sixth line in the second position, which it corresponds to, is also gentle and upright. This is the most perfect retreat. If the person divining can do so and maintain uprightness, then good fortune follows. The small image commentary of the fifth line says: "Retreating in beauty, uprightness brings good fortune," because it has rectified its own aspirations. The line statement for the top line says: Retreating with ease and comfort brings no misfortune. Zhu Xi says: The top line is a strong yang residing outside the entire hexagram, with no corresponding line below, making it the farthest retreat and the most at ease. Therefore, the image and divination are as such. "Fatty" means ease and comfort. The small image commentary of the top line says: "Retreating with ease, no misfortune follows," because there is no hesitation in the heart.

乾下，震上。大壯：利貞。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。《彖》曰：「大壯」，大者壯也。剛以動，故壯。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。「大壯，利貞」，大者正也，正大而天地之情可見矣。釋利貞之義，而極言之。《象》曰：雷在天上，大壯君子以非禮弗履。自勝者強。

The hexagram Great Strength has the lower trigram Qian (Heaven) and the upper trigram Zhen (Thunder). The hexagram statement says: Great Strength is favorable to maintaining correctness. Zhu Xi explains that "great" refers to yang. Four yang lines are strong and flourishing, so it is called Great Strength. In the twelve message hexagrams, it corresponds to the second month. Since yang is strong, the person consulting the oracle naturally has good fortune and smoothness. This point does not need to be explicitly stated; it only reminds that the benefit lies in maintaining correctness and firmness. The Commentary on the Judgment says: What is meant by "Great Strength" is that the strong are flourishing. Being strong and yet capable of movement, thus it is flourishing. Zhu Xi explains this as the meaning of the hexagram name. In terms of the hexagram structure, the yang lines have grown beyond the hexagram, which is the flourishing of the strong. In terms of the hexagram virtue, the strength of Qian combined with the movement of Zhen, thus it is flourishing. The Commentary on the Judgment also says: "Great Strength is favorable to correctness," meaning that the great must return to correctness. Being correct and great, the reality of heaven and earth can be seen. Zhu Xi explains this as the meaning of "favorable to correctness," and explains the principle to its fullest extent. The Great Image Commentary says: Thunder above the sky, this is Great Strength. The gentleman thus refrains from doing anything that is not in accordance with propriety. Zhu Xi says that only those who can conquer themselves are truly strong.

初九，壯于趾，征凶，有孚。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。《象》曰：「壯于趾」，其孚窮也。言必困窮。九二，貞吉。以陽居陰，已不得其正矣。然所處得中，則猶可因以不失其正，故戒占者使因中以求正，然後可以得吉也。《象》曰：九二「貞吉」，以中也。

The line statement for the first line (Initial Nine): Strength is manifested in the toes, and going to war brings misfortune, which is indeed credible. Zhu Xi said: The toes are the lowest part of the body and represent forward movement; they are a part that is naturally active. The first line, with a yang line at the very bottom, is at the time of vigorous strength, and thus tends to act recklessly and push forward, hence the image. Being in a lower position and eager to advance leads inevitably to misfortune, so the divination result is as such. The Small Image Commentary for the first line says: "Strength in the toes," and its fulfillment is being trapped with no way out. Zhu Xi explains: This means certain hardship. The line statement for the second line (Nine in the Second): To maintain correctness brings good fortune. Zhu Xi said: The second line is a yang line in a yin position, which is already incorrect. However, it is in the central position, so it can still be considered correct by relying on the central position. Therefore, he advises the diviner: To achieve correctness, one must rely on the central position, and then one can obtain good fortune. The Image Commentary for the second line says: "Correctness brings good fortune," because it is in the central position.

九三，小人用壯，君子用罔，貞厲，羝羊觸藩，羸其角。羝，音低。羸，力追反。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。《象》曰：「小人用壯」，君子罔也。小人以壯敗，君子以罔困。

The line statement for the third line says: small people only know how to show off their strength, while the gentleman has no regard for things; even holding to the right path is dangerous. A ram tries to push through a fence, but ends up getting its horn stuck. "Ding" is pronounced low, and "lei" is read as "li qi fan." Zhu Xi says: the third line is overly strong and not in the central position, and it is also at the time of its prime, which is the showing off of the small person. For the gentleman, it is "yong wang," meaning "to regard as nothing," which is the fault of the gentleman's excessive bravery. This leads to danger even if the actions are correct. The ram is a strong animal that likes to butt, "fan" is a fence, and "lei" means being trapped. The divination statement "zhen li" is based on this image. The small image commentary of the third line says: "the small person uses his strength," while the gentleman has no regard for things. Zhu Xi says: the small person fails because of his showing off, while the gentleman is trapped because he looks down on everything.

九四，貞吉，悔亡，藩決不羸，壯于大輿之車復。車復，音福。貞吉，悔亡，與《咸》九四同占。藩決不羸，承上文而言也。決，開也。三前有四，猶有藩焉。四前二陰，則藩決矣。壯于大輿之車復，亦可進之象也。以陽居陰，不極其剛，故其象如此。《象》曰：「藩決不羸」，尚往也。尚、上通。

The fourth line statement says: If one maintains correctness, it will be auspicious, and regret will vanish; the fence has been pushed open, the horn is no longer stuck, and strength is present at the axle's fubu. "Chē fù" sounds like "fu," referring to the fubu on the axle. Zhu Xi says: "Zhen ji, hui wang" is the same as the judgment for the fourth line of the Qian hexagram. "Fan ju bu liang" follows from the previous line: "Ju" means to open; before the third line there is still the fourth line, which is like having a fence still. Before the fourth line there are already two yin lines, so the fence has been pushed open. "Zhuang yu da yu zhi chē fù" also indicates a favorable sign for moving forward. The fourth line, with a yang line in a yin position, does not use its strength to the extreme, hence the imagery. The Small Image Commentary of the fourth line says: "Fan ju bu liang," meaning it is still possible to move forward. Zhu Xi says: "Shang" and "shang" are interchangeable.

六五，喪羊于易，無悔。喪，息浪反。《象》同。易，以豉反，一音亦。《旅》卦同。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。故其象如此，而占亦與《咸》九五同。易，容易之易。言忽然不覺其亡也。或作疆埸之「埸」，亦通《漢□食貨志》「埸」作「易」。

The line statement for the fifth line (six in the fifth): Without realizing it, one loses the sheep, and there is no regret. The character '丧' is pronounced 'xi lang fan', and the same pronunciation is used in the Small Image Commentary. The character '易' is pronounced 'yi chi fan', and it can also be pronounced 'yi', as in the卦 of Travel. Zhu Xi says: The structure of the卦 of Great Strength resembles the卦 of Joy, and Joy takes the image of a sheep, which is an object that is externally gentle and internally strong. However, the fifth line (six in the fifth) is a yin line in the central position, and it cannot resist others. Although it loses that strength, there is no regret, hence the image is taken in this way. Its judgment is the same as the fifth line (nine in the fifth) of the卦 of Sincerity. Here, the character '易' refers to easy, meaning that the sheep has already been lost, yet one remains unaware. Some people also write it as '埸', which is also acceptable. The character '埸' in the Food and Goods Section of the Han Shu is written as '易'.

《象》曰：「喪羊于易」，位不當也。上六，羝羊觸藩，不能退，不能遂，無攸利，艱則吉。壯終動極，故觸藩而不能退。然其質本柔，故又不能遂其進也。其象如此，其占可知。然猶幸其不剛，故能艱以處，則尚可以得吉也。《象》曰：「不能退，不能遂」，不詳也。「艱則吉」，咎不長也。

The *Small Image Commentary* of *Dazhuang* (Great Strength) says: The line statement mentions "losing a sheep at the edge of a field," because the *Sixth Line in the Fifth Position* is in a strong, noble position with a soft and weak nature, and its position does not match its virtue. The line statement of *Sixth Line at the Top* says: A male sheep uses its horn to push against a fence, but the horn gets stuck, it cannot retreat, nor can it advance, and there is no benefit; however, if it is aware of its difficult situation and remains cautious, it can still achieve good fortune. Zhu Xi explains: The *Sixth Line at the Top* is at the very top of *Dazhuang*, which is the end of the strong and vigorous force, and the extreme of restlessness, hence the image of "touching the fence" and being unable to retreat; but since it is a yin line, it is weak in nature, so it lacks the strength to accomplish its forward movement. Given this situation, the divination can be inferred. Fortunately, it is not a yang line, and it understands restraint, so as long as it can endure hardship and be cautious, it can still achieve good fortune. The *Small Image Commentary* of *Sixth Line at the Top* says: The phrase "unable to retreat, unable to proceed" is because the *Sixth Line at the Top* did not act with careful consideration; the phrase "difficulties bring good fortune" means that such mistakes will not last long.

坤下，離上。晉：康侯用錫馬蕃庶，晝日三接。晉，進也。康侯，安國之侯也。錫馬蕃庶，晝日三接，言多受大賜，而顯被親禮也。蓋其為卦上離下坤，有日出地上之象，順而麗乎大明之德，又其變自《觀》而來，為六四之柔進而上行以至於五。占者有是三者，則亦當有是寵也。

The hexagram Jin has the lower trigram Kun (Earth) and the upper trigram Li (Fire). The hexagram statement says: "The hexagram Jin signifies a noble lord who stabilizes the state and receives many horses and carriages from the Son of Heaven, being honored three times in one day." Zhu Xi explains that "Jin" means advancement and rising. "Kang Hou" refers to a noble lord who can stabilize his territory. "Xi Ma Fan Shu, Zhou Ri San Jie" means this lord repeatedly receives rich rewards and is openly favored and honored by the Son of Heaven. In terms of the hexagram image, the upper trigram is Li (Fire) and the lower trigram is Kun (Earth), symbolizing the sun rising above the earth. In terms of the hexagram virtue, Kun is yielding and Li is brightness, indicating a gentle adherence to the bright sovereign. In terms of the hexagram transformation, this hexagram comes from the hexagram Guan. In Guan, the line six in the fourth, which is soft, ascends to the fifth position and attains a high rank. If the person consulting the oracle possesses the image of the sun rising above the earth, the virtue of yielding and adhering to the bright sovereign, and the trend of softness advancing upward, then he should also receive such favor.

《彖》曰：「晉」，進也。釋卦名義。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。「上行」之上，時掌反。以卦象、卦德、卦變釋卦辭。《象》曰：明出地上，晉，君子以自昭明德。昭，明之也。

The *Commentary on the Judgment* of the *Hexagram of Progress* says: "Progress means advancing forward." Zhu Xi notes that this sentence explains the meaning of the hexagram name. The *Commentary on the Judgment* continues: "Light rises above the earth, the flexible and yielding lines follow and adhere to the great illumination, the flexible lines advance upward to occupy a high position, hence the hexagram statement says, 'The virtuous prince received many horses as a gift, and was received three times in one day.'" Zhu Xi annotates the character "上" in "上行" with the pronunciation "shi zhang fan," indicating it is read in the rising tone, and points out that these sentences explain the hexagram statement by using the hexagram image (light rising above the earth), the hexagram virtue (flexibility and yielding following the great illumination), and the hexagram transformation (flexible lines advancing upward). The *Great Image Commentary* says: "Light rising above the earth, this is the *Hexagram of Progress*; the gentleman takes this image as a model, and himself manifests his inherent virtue." Zhu Xi explains the character "昭" as meaning to make something bright.

初六，晉如摧如，貞吉，罔孚，裕無咎。以陰居下，應不中正，有欲進見摧之象。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。《象》曰：「晉如摧如」，獨行正也。「裕無咎」，未受命也。初居下位，未有官守之命。

The line statement for the first line of the "Progress" hexagram says: One desires advancement but is obstructed; by maintaining uprightness one attains good fortune; even if not trusted by others, by being broad-minded and composed, there will be no fault. Zhu Xi explains: The first line, being a yin line in the lowest position of the hexagram, corresponds to the ninth line in the fourth position, which is not central and not upright, thus symbolizing the situation of desiring advancement but being suppressed. If a person encountering such a situation adheres to the right path, it is auspicious; even if temporarily not trusted by others, one should remain calm and composed, thus avoiding misfortune. The "Small Image Commentary" of the first line says: "Advancing as if crushed," indicating that the first line alone practices the right path; "Broad-mindedness brings no fault," because it has not yet received an appointment. Zhu Xi adds: The first line is in the lowest position and has not yet received an official appointment or duty, so not being trusted is without consequence.

六二，晉如愁如，貞吉，受茲介福于其王母。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，蓋享先妣之吉占。而凡以陰居尊者，皆其類也。《象》曰：「受茲介福」，以中正也。

The line statement for the second line of the Hexagram of Progress says: One desires to advance but is full of sorrow, holding firm to the correct position brings good fortune, and one will receive such great blessings from the Queen Mother. Zhu Xi explains: The second line is in the center and holds the correct position, but the sixth line above it is also a yin line, so it cannot correspond and support it, hence the image of desiring advancement yet being sorrowful. When a person is in such a situation, if they can maintain the correct position, they will be fortunate, and they will receive blessings from the 'Queen Mother.' The 'Queen Mother' refers to the sixth line, which is a favorable omen for worshipping the maternal ancestor. Extending this, any person with a soft and yielding nature in a position of honor belongs to the category of the 'Queen Mother.' The Small Image Commentary for the second line says: Being able to 'receive this moderate blessing' is because the second line is in the center and holds the correct position.

六三，眾允，悔亡。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。《象》曰：眾允之志，上行也。九四，晉如鼫鼠，貞厲。鼫，音石。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。《象》曰：鼫鼠貞厲，位不當也。

The *Jin* hexagram's line three says: All people believe in it, and regret disappears. Zhu Xi explains: Line three is neither in the center nor in the correct position, so it should originally have regret; but because it shares the same aspiration to advance with the two yin lines below, the first six and the second six, and they are of the same mind, it is trusted by all and thus the regret disappears. The *Small Image Commentary* of line three says: The hearts of all people believing in it are all moving upward. The line four says: Advancing like a *shi* mouse, even when keeping to the correct path there is danger. Zhu Xi notes that the character *shi* is pronounced the same as *shi* (stone), and explains: Line four is neither in the center nor in the correct position, yet it occupies a high position close to the ruler's position, being both greedy and fearful of others, which is a dangerous path. Therefore, the image of the *shi* mouse, an animal that is greedy and skilled in many things but has no special talent, is used. If a person in divination is in such a situation, even if they act correctly, they are still in danger. The *Small Image Commentary* of line four says: Advancing like a *shi* mouse, even when correct it is still dangerous, because the position of line four is inappropriate.

六五，悔亡，失得勿恤，往吉，無不利。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。《象》曰：「失得勿恤」，往有慶也。

The line statement for the fifth line of the hexagram Jin says: regret disappears, there is no need to worry about gain or loss, going forward is auspicious, and there is no disadvantage. Zhu Xi explains: the fifth line is a yao of yin in a yang position, which originally should bring regret; but since it is the main line of the upper trigram Li (Fire), which represents brightness, and it is in a noble position with the lower trigram Kun (Earth) containing three yin lines all obeying, those who divinate and receive this line will find their regret vanish. If they further remove all thoughts of calculating benefits and seeking profit, then going forward will be auspicious and without any disadvantage. However, this will only be effective if the person divining actually possesses such virtue. The small image commentary for the fifth line of Jin says: 'Do not worry about gain or loss,' meaning that going forward in this way will bring blessings.

上九，晉其角，維用伐邑，厲吉無咎，貞吝。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。《象》曰：「維用伐邑」，道未光也。

The line statement for the Upper Ninth line of the "Progress" hexagram says: Advancing to the position of the horn, it is only suitable for waging war against one's own territory. Though there is danger, it brings good fortune and no error. Even if one maintains uprightness, there is still some regret. Zhu Xi explains: The horn is a hard object located at the very top of the head. The Upper Ninth line is the line of extreme strength and advancement, which perfectly matches this image. If a person consulting the oracle uses this strength to govern their own territory, although there is danger, they will gain good fortune without error. However, using such extreme strength to govern a small territory, even if the method is proper, still brings regret. The Small Image Commentary for the Upper Ninth line says: It can only be used "to wage war against one's own territory" because the path of the Upper Ninth line is not yet broad enough.

離下，坤上。明夷：利艱貞。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。

The hexagram Mingyi has the lower trigram Li (Fire) and the upper trigram Kun (Earth). The hexagram statement says: "It is advantageous to hold firm in righteousness amidst hardship." Zhu Xi explains that "yi" means injury. In terms of the hexagram structure, the lower trigram Li represents the sun and the upper trigram Kun represents the earth. The sun sinking into the earth symbolizes the injury to light, hence the name Mingyi. Looking at the lines, the line at the top is the master of darkness, and the line six in the fifth is adjacent to it, facing the most dangerous situation. Therefore, those divining should be advantageous in holding firm to the right path amidst difficulties, and should conceal their own light.

《彖》曰：明入地中，明夷，以卦象釋卦名。內文明而外柔順，以蒙大難，文王以之。難，去聲。下同。以卦德釋卦義。蒙大難，謂遭紂之亂而見囚也。「利艱貞」，晦其明也，內難而能正其志，箕子以之。以六五一爻之義釋卦辭。內難，謂為紂近親，在其國內，如六五之近於上六也。《象》曰：明入地中，明夷，君子以蒞眾，用晦而明。

The Commentary on the Judgment of the Hexagram Mingyi says: Light has sunk into the earth, which is called Mingyi. Zhu Xi explains that this sentence uses the image of the hexagram to explain the name of the hexagram. The Commentary on the Judgment continues: The inner part is adorned with brightness and the outer part is gentle and compliant, thus being able to endure great difficulties, as King Wen did. Zhu Xi notes the character 'nan' with a reading of the fourth tone, as used below; he points out that these two sentences explain the meaning of the hexagram through its qualities, referring to 'enduring great difficulties' as King Wen's experience of being imprisoned in Youli due to the chaos of King Zhou's rule. The Commentary on the Judgment also says: The hexagram statement says 'advantageous to be cautious and upright,' which advises people to conceal their brightness; enduring difficulties within while maintaining an upright mind, Ji Zi did this. Zhu Xi explains that this sentence interprets the hexagram statement based on the meaning of the fifth line; 'internal difficulty' refers to Ji Zi, as a close relative of King Zhou, being within the royal court, just as the fifth line is adjacent to the top line. The Great Image Commentary says: Light has sunk into the earth, which is called Mingyi; the gentleman takes this image as a model, governing people with a subtle and restrained approach, thereby achieving greater clarity.

初九，明夷于飛，垂其翼，君子于行，三日不食。有攸往，主人有言。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。《象》曰：「君子于行」，義不食也。唯義所在，不食可也。六二，明夷，夷于左股，用拯馬壯，吉。拯，之陵反。《渙》初爻同。傷而未切，救之速則免矣。故其象占如此。《象》曰：六二之吉，順以則也。

The first line of the Mingyi hexagram says: When light is injured, it is like a bird flying high but with its wings hanging down; the gentleman is on the way, and for three days he cannot eat. If he goes somewhere, the host will have words of blame. Zhu Xi explains: Flying with the wings hanging down is the image of being injured; the person divining will be hungry on the way. The place he goes to does not harmonize with people, which is due to the situation and the principles, and there is no way to avoid it. The small image commentary of the first line says: 'The gentleman on the way' refers to the principle that he should not accept food from others. Zhu Xi adds: If it is in accordance with the principle, it is acceptable not to eat this meal. The second line says: Light is injured, injured on the left thigh; using a strong horse to rescue is auspicious. Zhu Xi notes the pronunciation of 'rescue' as 'zhi ling fan', and says the 'rescue' in the first line of the Huan hexagram is pronounced the same. He explains: the injury suffered by the second line is not yet critical, and if rescue is quick, misfortune can be avoided, hence the line and the divination are like this. The small image commentary of the second line says: the reason the second line is auspicious is because it is gentle and in accordance with the principle.

九三，明夷于南狩，得其大首，不可疾貞。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。成湯起於夏臺，文王興於羑里，正合此爻之義，而小事亦有然者。《象》曰：南狩之志，乃大得也。

The line statement of the third line of the Mingyi hexagram says: When the light is injured, one goes hunting to the south and captures the chief villain, but one should not be too hasty in seeking correctness. Zhu Xi explains: The nine in the third line is a yang line in a yang position, and is located at the top of the lower trigram of li, which represents brightness, yet it is placed beneath the extremely dark kun trigram, and corresponds exactly with the six at the top, the master of darkness. Therefore, there is an image of facing the light, eliminating harm, and capturing the main villain. However, such an action should not be rushed, hence the line statement warns 'do not act hastily in seeking correctness.' Shang Tang was once imprisoned at Xitai and later rose to power, and King Wen of Zhou was once imprisoned in Youli and later became prominent, which conforms to the meaning of this line. Even in daily matters, the same principle applies. The small image commentary of the third line says: The determination to go hunting to the south finally leads to great success.

六四，入于左腹，獲明夷之心，于出門庭。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。《象》曰：「入于左腹」，獲心意也。意，叶音臆。

The *Yao Ci* of the sixth line of the *Mingyi* hexagram says: entering the left abdomen, feeling the mind of the master of *Mingyi*, then leaving the courtyard. Zhu Xi frankly admits that the meaning of this line is not clear to him, and can only offer his own speculation: the so-called 'left abdomen' is probably a deep and hidden place; the so-called 'obtaining the mind of *Mingyi* and leaving the courtyard' refers to being content with the act of distant departure. In other words, those who divinate and receive this line should arrange their own affairs in this way. Zhu Xi then summarizes the meaning of each line: the *Li* element represents extremely bright virtue, while the *Kun* element represents extremely dark earth. The lower three lines are still outside the darkness, so according to the varying distances and positions, the way of self-cultivation differs. The sixth line, being a flexible line in a yin position and in the correct place, has only just entered the dark place, so it is still able to leave and fly away in a way that satisfies the heart. The fifth line, being a flexible line in the center and in the dark place, has already been forced close to it, so it is the image of being in inner difficulty, maintaining a correct mind, and concealing brightness. The sixth line at the top has darkness to the extreme, so it both harms its own brightness and falls into darkness, and also harms the brightness of others. In summary, the lower five lines are all gentlemen, but the top line is the dark ruler. The *Xiao Xiang Chuan* of the sixth line says: 'entering the left abdomen' means feeling the other's mind. Zhu Xi notes that the character 'yi' here is read with a rhyme as 'yi'.

六五，箕子之明夷，利貞。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。《象》曰：箕子之貞，明不可息也。上六，不明晦，初登于天，後入于地。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。《象》曰：「初登于天」，照四國也。「後入于地」，失則也。照四國，以位言。

The *Yao Ci* of the sixth line of the *Mingyi* hexagram says: This is the situation of Ji Zi in the *Mingyi*, favorable to holding firm to the correct path. Zhu Xi explains: The sixth line is in an extremely dark place, and is adjacent to an extremely dark ruler, yet it still maintains its upright mind, which is the image of Ji Zi, representing the extreme of uprightness. The *Yao Ci* says "favorable to uprightness," which is used to warn the person consulting the oracle to do the same. The *Xiao Xiang Zhuan* of the sixth line says: Ji Zi's uprightness shows that the inner light cannot be extinguished. The *Yao Ci* of the upper sixth line says: Not emitting light and falling into darkness, initially rising to heaven, later falling into the earth. Zhu Xi explains: The upper sixth line, being a yao of yin, is in the highest position of the *Kun* trigram, and thus cannot manifest its virtue, leading to complete darkness. It initially occupies a high position, used to damage others' light; ultimately, it will inevitably harm itself and lose the mandate of heaven. The *Yao Xiang* is thus as such, and the divination is included within it. The *Xiao Xiang Zhuan* of the upper sixth line says: "Initially ascending to heaven," refers to its original ability to illuminate all four states; "later descending into the earth," refers to its loss of principle. Zhu Xi adds: "Illuminating the four states" refers to its position of high rank.

離下，巽上。家人：利女貞。家人者，一家之人。卦之九五、六二，外內各得其正，故為家人。利女貞者，欲先正乎內也。內正則外無不正矣。

The hexagram Family has the trigram Fire as its lower trigram and the trigram Wind as its upper trigram. The hexagram statement says: "The hexagram Family is favorable for a woman to maintain uprightness." Zhu Xi explains: "Family" refers to the people within a household. In this hexagram, the line Nine in the Fifth occupies the central position of the outer trigram, and the line Six in the Second occupies the central position of the inner trigram. Both inner and outer trigrams are in their proper positions, hence the name Family. The hexagram says "favorable for a woman to maintain uprightness" because governing a household begins with establishing order within. When the inner part is upright, the outer part will naturally be correct as well.

《彖》曰：「家人」，女正位乎內，男正位乎外；男女正，天地之大義也。以卦體九五、六二，釋利女貞之義。家人有嚴君焉，父母之謂也。亦謂二五。父父、子子、兄兄、弟弟、夫夫、婦婦，而家道正，正家而天下定矣。上父初子，五三夫，四二婦，五兄三弟，以卦畫推之，又有此象。

The Commentary on the Judgment of the Hexagram Family says: Women stay within the household and maintain their proper position, while men go outside and fulfill their proper role; when men and women each fulfill their proper roles, this is the great principle of heaven and earth. Zhu Xi pointed out that this is using the two lines, nine five and six two, in the hexagram to explain the hexagram statement "favorable for a woman to be steadfast." The Commentary on the Judgment then says: In a family, there is an authoritative elder, which refers to the parents. Zhu Xi said that the term parents here also refers to the lines six two and nine five. The Commentary on the Judgment further says: When the father fulfills his fatherly duty, the son his sonly duty, the elder brother his brotherly duty, the younger brother his brotherly duty, the husband his husbandly duty, and the wife her wifely duty, the family will be properly ordered; when the family is properly ordered, the world will be at peace. Zhu Xi analyzed the hexagram lines: the upper nine represents the father, the initial nine represents the son, nine five and nine three represent the husband, six four and six two represent the wife, nine five represents the elder brother, and nine three represents the younger brother; such relationships are also contained within the six lines.

《象》曰：風自火出，家人，君子以言有物，而行有恆。行，下孟反。身修則家治矣。初九，閒有家，悔亡。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。《象》曰：「閒有家」，志未變也。志未變而預防之。

The Great Image of the Hexagram Family says: Wind arises from fire, which is the nature of the Hexagram Family; the gentleman takes this as a model, speaking with substance and acting according to established principles. Zhu Xi annotated the character "行" as "xia Meng fan," reading it in the falling tone, and said: When one cultivates oneself properly, the family will be well governed. The line statement of the first nine says: At the beginning of possessing a family, one establishes precautions, and regret disappears. Zhu Xi explained: The first nine, with a strong and vigorous yang line, is at the beginning of family governance, and can take early precautions, thus regret naturally vanishes; this is a warning to the person consulting the oracle to do the same. The Small Image Commentary of the first nine says: "Establishing precautions in the family," meaning to act before the family members' minds have turned bad. Zhu Xi added: precisely because their minds have not yet turned bad, precautions must be taken in advance.

六二，無攸遂，在中饋，貞吉。六二柔順中正，女之正位乎內者也，故其象占如此。《象》曰：六二之吉，順以巽也。九三，家人嗃嗃，悔厲吉，婦子嘻嘻，終吝。嗃，呼落反。嘻，喜悲反。《象》同。以剛居剛而不中，過乎剛者也，故有嗃嗃嚴厲之象。如是，則雖有悔厲而吉也。嘻嘻者，嗃嗃之反，吝之道也。占者各以其德為應，故兩言之。《象》曰：「家人嗃嗃」，未失也。「婦子嘻嘻」，失家節也。

The line statement for the sixth line of the Family hexagram says: There is nothing that can be accomplished by one's own initiative, only the duty of managing food and drink within the family, and holding firm to the correct position brings good fortune. Zhu Xi explains: The sixth line is gentle and proper, and is in the central and correct position, which is like a woman maintaining her proper position within the family, hence the line statement and the image commentary are as such. The small image commentary for the sixth line says: The sixth line is fortunate because it is both gentle and humble. The line statement for the third line says: Being overly strict in managing the family leads to the family members groaning and complaining, although there is regret and danger, it still results in good fortune; if women and children laugh and play without restraint, in the end there will be regret. Zhu Xi provides the pronunciation for '嗃' as 'huo luo fan' and for '嘻' as 'xi bi fan', and says that the small image commentary also uses these pronunciations. He explains: The third line, with a yang line in a yang position but not in the center, is a line that is overly strong, hence the image of severe reprimand; although there is regret and danger, the result is still good. 'Xi xi' is the opposite of 'he he', and leads towards regret. Those who divinate correspond their own virtue to the line, hence the line statement presents both situations. The small image commentary for the third line says: 'Family members are groaning and complaining' indicates that the way of managing the family has not yet been lost; 'women and children are laughing and playing' indicates that the discipline within the family has been lost.

六四，富家，大吉。陽主義，陰主利，以陰居陰而在上位，能富其家者也。《象》曰：「富家，大吉」，順在位也。九五，王假有家，勿恤，吉。假，更白反。假，至也，如「假於太廟」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。《象》曰：「王假有家」，交相愛也。程子曰：「夫愛其內助，婦愛其刑家。」

The line statement for the sixth line of the "Family" hexagram says: "Making the family wealthy, great good fortune." Zhu Xi explains: the yang line represents righteousness, and the yin line represents benefit; the sixth line, being a yin line in a yin position and located in the upper trigram, is the person who can make the family wealthy. The small image commentary for the sixth line says: "Wealthy family, great good fortune," because it is gentle and in a proper position. The line statement for the ninth line says: the king comes to his family, no worries, good fortune. Zhu Xi pronounces "jià" as "gēng bái fǎn," and explains that "jià" means to arrive, as in the "Rites of Zhou" "jià yú tài miào." "Having a family" is like saying "having a state." He continues to say that the ninth line is strong and upright, in the center and correct, and below it is the gentle and upright sixth line. The king, with such virtue, comes to his family, thus there is no need for worry, and good fortune is certain. This is originally a favorable omen for the marriage of a consort; anyone who possesses such virtue and encounters this line will be fortunate. The small image commentary for the ninth line says: "The king arrives at his family," which indicates mutual affection between husband and wife. Zhu Xi cites Cheng Yi's words: "The husband treasures his wife's inner assistance, and the wife treasures the husband's establishment of family rules."

上九，有孚威如，終吉。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。《象》曰：威如之吉，反身之謂也。謂非作威也，反身自治，則人畏服之矣。

The line statement for the Upper Ninth line of the Family hexagram says: With sincerity and without losing dignity, the outcome is ultimately auspicious. Zhu Xi explains: The Upper Ninth line, being a yang line at the top of the hexagram, is at the end of the hexagram, so it discusses the principle of maintaining proper family conduct and ensuring its longevity. Those who divinate must possess both sincerity and dignity to achieve the final auspicious result. The Small Image Commentary of the Upper Ninth line says: Having dignity and achieving auspiciousness refers to self-reflection. Zhu Xi adds: This does not mean to exercise power capriciously, but rather to cultivate oneself, and others will naturally respect and obey.

兌下，離上。睽：小事吉。睽，苦圭反。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 has the lower trigram Dui (Lake) and the upper trigram Li (Fire). The Hexagram Statement says: "Kui is favorable for small matters." Zhu Xi annotated the pronunciation of "Kui" as "ku qi fan," and explained that "Kui" means to be estranged or to go against. In terms of the trigram imagery, the upper trigram Li represents fire, and the lower trigram Dui represents a marsh. Fire has an upward nature, while water has a downward nature, and their natures are contradictory. Li represents the middle daughter, and Dui represents the young daughter; the two daughters do not align in their aspirations, hence the name Kui. However, in terms of the trigram virtue, the inner trigram Dui signifies harmony and joy, while the outer trigram Li signifies clarity and discernment. In terms of transformation, this hexagram comes from the Hexagram Li, with a yao moving upward to the third position; it also comes from the Hexagram Zhongfū, with a yao moving upward to the fifth position; and from the Hexagram Jiaoren, with both yao moving upward. In terms of structure, the sixth line in the upper trigram is in the center, and it corresponds with the ninth line in the lower trigram. Therefore, its divination is: it is not favorable for great matters, but there is a favorable path for small matters.

《彖》曰：「睽」，火動而上，澤動而下，二女同居，其志不同行。上、下俱上聲。下同。以卦象釋卦名義。說而麗乎明，柔進而上行，得中而應乎剛，是以小事吉。說，音悅。以卦德、卦變、卦體釋卦辭。天地睽而其事同也，男女睽而其志通也，萬物睽而其事類也。睽之時用大矣哉。極言其理而贊之。

The Commentary on the Judgment of the Hexagram Kui says: Fire ascends and moves upward, while the marsh flows downward. Two women living together have different aspirations. Zhu Xi notes that the words "上" and "下" here are both read in the rising tone, and the same applies to the following text. He also points out that these sentences use the imagery of the hexagram to explain the meaning of the hexagram name. The Commentary continues: Joyful and attached to brightness, the flexible line advances and occupies a position of honor, attains the central position and corresponds with the yang line, thus small matters are auspicious. Zhu Xi notes that "说" is read as "悦" and explains that this passage uses the hexagram's virtue, change, and structure to interpret the hexagram statement. The Commentary further states: Heaven is above, Earth is below, they are different yet their nurturing of all things is the same; male and female differ in form yet their desire for union is the same; all things differ in form yet they share the same origin from the qi of Heaven and Earth. The time and function of the Hexagram Kui are indeed great. Zhu Xi says this is expressing the ultimate truth that even in separation there is connection, and praising it highly.

《象》曰：上火下澤，睽，君子以同而異。二卦合體而性不同。初九，悔亡，喪馬勿逐，自復，見惡人，無咎。喪，去聲。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。《象》曰：「見惡人」，以辟咎也。闢，音避。

The Great Image of the Hexagram 50, Kui, says: Above is fire, below is marsh, thus forming the Hexagram Kui. The gentleman takes this image as a model, being in harmony with others in great matters, yet maintaining his own differences in minor matters. Zhu Xi explains: The two trigrams, Li (Fire) and Dui (Lake), are combined into one hexagram but have different natures, hence the meaning of "being the same yet different." The line statement of the first line says: Regret disappears, there is no need to search for the lost horse, for it will return by itself; going to meet an evil person who is in discord with oneself does not lead to wrongdoing. Zhu Xi notes that "丧" is pronounced with a falling tone. He explains: The first line has no corresponding line above it, so it should bring regret; but in the time of separation, it corresponds with the ninth line in the fourth position, which is also yang and shares the same virtue, thus the regret disappears. Therefore, there is the image of "not needing to search for the lost horse, for it will return by itself." However, one must also go to meet the person who is in discord, in order to avoid misfortune, just as Confucius once went to visit Yang Huo. The Small Image Commentary of the first line says: Going to "meet an evil person" is to avoid misfortune. Zhu Xi notes that "辟" is read as "avoid."

九二，遇主于巷，無咎。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。《象》曰：「遇主于巷」，未失道也。本其正應，非有邪也。

The line statement for the second line of the Kui hexagram says: meeting the master in a narrow alleyway does not result in error. Zhu Xi explains: the nine in the second line and the six in the fifth line consist of one yang and one yin, originally a proper correspondence. However, during a time of estrangement, they are discordant and must seek each other through indirect and flexible means in order to reunite, thus avoiding error. Therefore, the line statement and the image commentary are as such. The small image commentary for the second line says: 'meeting the master in the alleyway' does not deviate from the correct path. Zhu Xi adds: this is originally a proper correspondence; meeting in the alleyway is merely a result of the situation being winding, not involving any improper matters.

六三，見輿曳，其牛掣，其人天且劓。無初有終。曳，以制反。掣，昌逝反。劓，魚器反。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。《象》曰：「見輿曳」，位不當也。「無初有終」，遇剛也。

The line statement for the sixth line of the Kui hexagram says: seeing a cart being dragged backward, the oxen pulling the cart being restrained, and the charioteer suffering the punishments of shaving his head and cutting off his nose. At first it is not smooth, but in the end it can lead to a good outcome. Zhu Xi annotated "曳" as "yi zhi fan," "掣" as "chang xie fan," and "劓" as "yu qi fan." He explained: originally, the sixth line and the top nine were in a proper correspondence, but the sixth line is sandwiched between the second nine and the fourth nine, both yang lines. Therefore, it is pulled backward by the second nine and restrained by the fourth nine in front. Moreover, at this time of separation, the top nine's suspicion and hostility are deep, so it suffers such punishments as shaving the head and cutting off the nose. However, evil cannot overcome righteousness, and in the end, they will surely meet. Therefore, the line statement and the divination statement are like this. The small image commentary for the sixth line says: "seeing the cart being dragged backward" is because the sixth line is in an inappropriate position; "without initial success but with final success" is because it eventually meets the top nine, a yang line.

九四，睽孤，遇元夫，交孚，厲無咎。夫，如字。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。《象》曰：交孚無咎，志行也。

The fourth line of the Kui hexagram states: In the state of estrangement, being isolated and without support, encountering a virtuous man, they connect with sincerity, though there is danger and hardship, there will be no fault. Zhu Xi notes that the character '夫' should be read according to its original pronunciation. He explains: 'Kui gu' refers to the fact that line nine at the fourth position does not have a corresponding line; 'meeting the original man' means it has obtained the initial line nine, which is also yang and strong; 'mutual sincerity' means that both possess the same virtue and trust each other. However, at the time of estrangement, one must necessarily go through danger and hardship in order to avoid blame. Those who consult the oracle are in a similar situation. The small image commentary of the fourth line says: Being connected with sincerity without fault is because the mind's intention is put into practice.

六五，悔亡，厥宗噬膚，往何咎？噬，市制反。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。《象》曰：「厥宗噬膚」，往有慶也。

The sixth line of the Kui hexagram says: Regret disappears, and those of the same clan are like soft flesh being bitten, easily coming together with oneself; going forward, what fault could there be? Zhu Xi annotated 'shì' as 'shì zhì fǎn'. He explained: The sixth line, being a yin line in a yang position, should originally have regret; but since it is in the center of the upper trigram and corresponds with the second line, it can eliminate regret. 'Jué zōng' refers to the second line, and 'shì fū' describes how the two lines easily harmonize. The sixth line possesses the virtue of flexibility, propriety, and moderation, hence the line statement and the image commentary are as such. The Small Image Commentary of the sixth line says: 'Jué zōng shì fū', meaning that going forward will bring good fortune.

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。弧，音胡。說，吐活反。媾，古豆反。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。《象》曰：遇雨之吉，群疑亡也。

The line statement for the Upper Nine of the Kui hexagram says: In separation, isolated and without support; seeing a pig covered in mud, and a cart full of ghosts, first drawing the bow to shoot, then lowering the bow; the coming person is not a robber but a suitor. Going forward when it rains is auspicious. Zhu Xi annotated 'hu' as sounding like 'hu' (meaning 'bow'), 'shuo' as 'tu hu fa', and 'gou' as 'gu dou fa'. He explained: 'Kui gu' refers to the fact that the Six in the Third is restrained by the Nine in the Second and the Nine in the Fourth, both yang lines, while the Upper Nine, being a yang line, is in the extreme position of brightness and separation, and is full of suspicion and hostility, thus being separated from others. 'Seeing a pig carrying mud' refers to seeing the other party as dirty and unclean; 'a cart full of ghosts' refers to imagining things that are not there. 'Drawing the bow' refers to wanting to shoot the other party; 'lowering the bow' refers to the suspicion slightly easing; 'not a robber but a suitor' refers to realizing that the person is not a robber but a close relative; 'going forward when it rains is auspicious' refers to the complete removal of suspicion and the transformation of separation into union. The Upper Nine and the Six in the Third originally separate and then come together, hence the image and the line statement are as such. The Small Image Commentary for the Upper Nine says: encountering rain and obtaining auspiciousness is because all doubts have been dispelled.

艮下，坎上。蹇：利西南，不利東北，利見大人，貞吉。蹇，紀免反。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，不利東北。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。

The hexagram of Jian has the lower trigram Gen (Mountain) and the upper trigram Kan (Water). The hexagram statement says: "Jian is favorable to go toward the Southwest, unfavorable to go toward the Northeast, favorable to meet a great person, and to maintain firmness brings good fortune." Zhu Xi annotated the pronunciation of "Jian" as "Ji Mian Fan," and explained that "Jian" means difficulty; the foot cannot move forward, which is difficulty in walking. In terms of the hexagram structure, with Gen below and Kan above, one meets obstacles and stops, hence the name of the hexagram is Jian. The Southwest is level ground, while the Northeast is rugged; also, Gen represents firm stopping, and a person is already in a difficult situation, so it is not advisable to go further into danger. Looking at the transformation of this hexagram, it comes from Xiao Guo. When a yang line advances, it moves to the fifth position and attains the center; when it retreats, it falls into the Gen trigram and stops. Therefore, the divination statement says "favorable to go toward the Southwest, unfavorable to go toward the Northeast." In times of difficulty, one must meet a great person in order to overcome the hardship; also, one must hold fast to the right path in order to gain good fortune. The nine in the fifth position is strong and upright, occupying the center and being correct, which is the image of a great person. Counting from the six in the second position upward, all five lines are in correct positions, which also corresponds to the meaning of "Zhen" (uprightness). Therefore, the divination statement also says "favorable to meet a great person, uprightness brings good fortune." In summary, meeting danger requires the ability to stop, but one cannot remain stopped indefinitely; those in danger should be favorable to advance, but must not lose the right path.

《彖》曰：「蹇」，難也，險在前也。見險而能止，知矣哉！難，乃旦反。知，音智。以卦德釋卦名義，而贊其美。「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。以卦變、卦體釋卦辭，而贊其時用之大也。

The Commentary on the Judgment of the Hexagram "Obstruction" says: "Obstruction" means difficulty, with dangers and obstacles ahead. To see the dangers and be able to stop, this is truly wise. Zhu Xi notes that "difficult" is pronounced "Naidan fan," read in the falling tone; "know" is read as "zhì." He points out that these sentences explain the meaning of the hexagram name through its hexagram virtue and praises the wisdom contained within. The Commentary on the Judgment then says: the hexagram statement says "Obstruction is favorable to the Southwest," because going there can achieve the center; it says "unfavorable to the Northeast," because that path leads to exhaustion; it says "favorable to see a great man," because going there can achieve accomplishments; each line is in the correct position, holding to the correct position brings good fortune, and can be used to correct the state. The time of the Hexagram "Obstruction" and its great utility are indeed profound. Zhu Xi points out that these sentences explain the hexagram statement through hexagram transformation and hexagram structure, and praises its significant application according to the time.

《象》曰：山上有水，蹇，君子以反身修德。初六，往蹇，來譽。往遇險，來得譽。《象》曰：「往蹇，來譽」，宜待也。六二，王臣蹇蹇，匪躬之故。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。《象》曰：「王臣蹇蹇」，終無尤也。事雖不濟，亦無可尤。

The Great Image of the Hexagram Jian says: Water accumulating on a mountain, this is Jian; the gentleman takes this as a model, reflecting on himself and cultivating virtue. The line statement of the first line says: Going forward will meet difficulties, returning will bring praise. Zhu Xi explains: Going forward will meet obstacles, retreating will bring a good reputation. The Small Image Commentary of the first line says: "Going forward meets difficulty, returning brings praise," meaning one should wait for the right time. The line statement of the second line says: The king's minister faces repeated difficulties in the midst of hardship, not for his own sake. Zhu Xi explains: The second line is flexible and upright, in the center and correct, corresponding to the nine in the fifth line above, yet it is trapped in the dangerous situation of Kan, thus facing repeated difficulties, yet still trying to help, not for his own benefit. The line statements do not mention fortune or misfortune, because the person consulting the oracle at this time should only do his best; whether the outcome is success or failure, smooth or obstructed, is not considered. The Small Image Commentary of the second line says: "The king's minister is persistent in hardship," ultimately there is nothing to blame. Zhu Xi adds: Even if the matter is not accomplished, there is nothing to blame.

九三，往蹇，來反。反就二陰，得其所安。《象》曰：「往蹇，來反」，內喜之也。六四，往蹇，來連。連於九三，合力以濟。《象》曰：「往蹇，來連」，當位實也。當，去聲。九五，大蹇，朋來。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。占者有是德，則有是助矣。《象》曰：「大蹇，朋來」，以中節也。

The line statement for the third line of the Ganyu hexagram says: Going forward will meet difficulties, but returning will bring one back to its original position. Zhu Xi explains: The third line returns to be close to the first line and the second line, both yin lines, thus finding a secure place. The small image commentary for the third line says: "Going forward meets difficulties, returning brings return," meaning both yin lines in the inner trigram are happy to see its return. The line statement for the fourth line says: Going forward will meet difficulties, but returning will lead to union with others. Zhu Xi explains: The fourth line returns to connect with the third line, working together to overcome the difficulties. The small image commentary for the fourth line says: "Going forward meets difficulties, returning leads to union," because the fourth line is in a proper position and the line it connects with, the third line, is a strong and solid support. Zhu Xi notes that "当" should be read in the falling tone. The line statement for the fifth line says: Being in a great difficulty, friends come to help. Zhu Xi explains: "Great difficulty" refers to an extraordinary kind of difficulty. The fifth line holds a noble position, possessing the virtue of being strong, upright, and proper, so friends will certainly come to help it; if the person consulting the oracle has such virtue, they will receive such assistance. The small image commentary for the fifth line says: "Great difficulty, friends come," because the fifth line is in the center and follows proper measure.

上六，往蹇，來碩，吉，利見大人。已在卦極，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。《象》曰：「往蹇，來碩」，志在內也。「利見大人」，以從貴也。

The sixth line at the top of the Ganyu hexagram says: Going forward will meet difficulties, but returning brings great gain, which is auspicious and beneficial for encountering a great person. Zhu Xi explains: The sixth line is already at the topmost line of the entire hexagram; going further forward has nowhere to go and will only become more difficult. Returning to rely on the ninth line at the fifth position, and together overcoming the difficulties, will result in great achievements. "Great person" refers to the ninth line at the fifth position. This is a guidance for the person consulting the oracle to act in this way. The small image commentary of the sixth line at the top says: "Going forward meets difficulties, returning brings great gain" because its intention is to turn inward and rely on others; "Beneficial to meet a great person" is because it follows the noble one, the ninth line at the fifth position.

坎下，震上。解：利西南，無所往，其來復吉，有攸往，夙吉。解，音蟹。《彖傳》、《大象》同。解，難之散也。居險能動，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，入於坤體，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 "Jie" has the lower trigram Kan (Water) and the upper trigram Zhen (Thunder). The hexagram statement says: "The hexagram Jie is favorable to going southwest; if there is nowhere to go, returning to the original place is favorable; if there is still something to go to, going early and returning early is favorable." Zhu Xi notes that "Jie" is read as "xiè," which is also the reading in the "Commentary on the Judgment" and the "Great Image." He explains that "Jie" refers to the dispersion of difficulties. Being in danger but being able to act vigorously allows one to escape from the perilous situation, which is the image of "Jie." Once the difficulties have been resolved, it is favorable to be calm and peaceful, and not to engage in prolonged disturbances. Looking at the transformation of the hexagram, this hexagram comes from the hexagram "Sheng" (Increase). The line nine in the third position moves to the fourth position, entering the upper trigram Kun (Earth), while the line nine in the second position remains in its original place and occupies the central position, hence it is favorable to the peaceful and easy place of the southwest. If there is nothing to do, one should return to the original place and rest quietly; if there is still something to do, one should go early and return early, and not engage in prolonged disturbances.

《彖》曰：「解」，險以動，動而免乎險，解。以卦德釋卦名義。「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。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。天地解而雷雨作，雷雨作而百果草木皆甲坼。解之時大矣哉。極言而贊其大也。

The Commentary on the Judgment of the Hexagram "Release" says: "Release" refers to being in a dangerous situation yet being able to act vigorously, and through movement, escaping from the danger, hence called "Release." Zhu Xi points out that this sentence explains the meaning of the hexagram name by using the hexagram's virtue. The Commentary on the Judgment continues: the hexagram statement says "Release, advantageous to the southwest," because going to that direction can gain the support of the people; it says "its coming back is auspicious," because returning allows one to maintain the middle path; it says "there is an undertaking, and it is auspicious in the morning," because going forward can establish achievements. Zhu Xi points out that these sentences explain the hexagram statement by using the changes of the hexagram: the trigram of Earth represents the people, so "gaining the people" refers to the nine in the fourth line entering the Earth trigram; as for "gaining the middle" and "having achievements," both refer to the nine in the second line. The Commentary on the Judgment also says: the qi of heaven and earth is released, and thunder and rain arise; thunder and rain arise, and the seeds of all fruits and grasses will split open and sprout. The time of the hexagram "Release" is indeed great. Zhu Xi says that this is explaining the principle to its utmost and praising its grandeur.

《象》曰：雷雨作，解，君子以赦過宥罪。初六，無咎。難既解矣，以柔在下，上有正應，何咎之有？故其占如此。《象》曰：剛柔之際，義無咎也。九二，田獲三狐，得黃矢，貞吉。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。《象》曰：九二「貞吉」，得中道也。

The Great Image of the Hexagram 41, "Release," says: Thunder and rain arise, which is the meaning of "Release"; the superior man takes this as a model, pardoning mistakes and showing leniency toward faults. The line statement of the first line says: There will be no blame. Zhu Xi explains: When difficulties have been removed, the first line, being a yin line at the very bottom, has above it the nine in the second line which corresponds to it properly, so how could there be any blame? Therefore the line statement is thus. The Small Image Commentary of the first line says: When a yang line and a yin line connect and correspond, according to principle, there will be no blame. The line statement of the second line says: In hunting, three foxes are captured, and a yellow arrowhead is obtained; holding to uprightness brings good fortune. Zhu Xi frankly admits that the intention of this line's symbolic meaning is not clear. Some say: The hexagram has four yin lines, excluding the five in the middle which represents the sovereign, the remaining three yin lines are the symbol of the three foxes. Generally speaking, this line is a good omen for hunting, and also symbolizes the removal of wicked and flatterers to attain the way of uprightness and firmness; if one holds to the right path, there will be no misfortune. The Small Image Commentary of the second line says: The reason why the second line "holds uprightness and is auspicious" is because it has attained the middle way.

六三，負且乘，致寇至，貞吝。乘，如字；又石證反。《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。《象》曰：「負且乘」，亦可醜也。自我致戎，又誰咎也？戎，古本作「寇」。

The line statement for the sixth line of the third hexagram says: carrying something yet sitting on a cart, which invites bandits, even if one remains upright, there is regret. Zhu Xi explains that "cheng" should be read according to its original pronunciation, and can also be read as "shi zheng fan"; he also says that the meaning of this line is already thoroughly explained in the Great Treatise. He explains: "Zhen lin" refers to the fact that even if this position is obtained through proper means, it is still shameful, and only by actively avoiding or resigning from it can one avoid misfortune. The small image commentary for the sixth line of the third hexagram says: "carrying and riding," which is indeed shameful; one has invited warfare, so who can blame them? Zhu Xi notes that in ancient texts, the character "rong" is written as "kou."

九四，解而拇，朋至斯孚。解，佳買反。《象》同。拇，茂後反。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也。《象》曰：「解而拇」，未當位也。

The line statement for the fourth line of the "Release" hexagram says: Remove your big toe, and friends will come and trust you sincerely. Zhu Xi annotated "Jie" as "Jia Mai Fan" in the "Small Image Commentary," and the same applies to "mu." He explained that "mu" refers to the initial line six. Both the initial line six and the fourth line nine are not in the proper position but correspond to each other, forming a pair that corresponds improperly. However, the fourth line nine is yang and the initial line six is yin, so they are not of the same type. If they can release and abandon this connection, then gentlemen friends will come and trust each other. The "Small Image Commentary" for the fourth line says "Jie er mu" because the position of the fourth line nine is inherently inappropriate.

六五，君子維有解，吉，有孚于小人。解，音蟹。《象》同。卦凡四陰，而六五當君位，與三陰同類者，必解而去之則吉也。孚，驗也。君子有解，以小人之退為驗也。《象》曰：君子有解，小人退也。上六，公用射隼于高墉之上，獲之，無不利。射，食亦反。隼，荀尹反。《繫辭》備矣。《象》曰：公用射隼，以解悖也。解，佳買反。

The *Gua of Release* (《解》) *Yao Ci* of the fifth line says: A gentleman is auspicious if he can be released from difficulties, and this will be verified by the small person. Zhu Xi notes that the character *jie* (解) is read as *xiè* (蟹). The *Xiao Xiang Zhuan* also agrees with this. He explains: the entire hexagram has four yin lines, and the fifth line, being in the position of the ruler, is of the same type as the other three yin lines. It is auspicious to be released and to remove such connections. The character *fu* (孚) here means verification: when a gentleman is released from difficulties, it is verified by the retreat of the small person. The *Xiao Xiang Zhuan* of the fifth line says: When a gentleman is released from difficulties, the small person naturally retreats. The *Yao Ci* of the top sixth line says: The prince and duke shoots at fierce birds from a high wall, and with one shot he captures them, there is no disadvantage. Zhu Xi notes the pronunciation of *she* (射) as *shi yi fan* (食亦反), and *sun* (隼) as *Xun Yin fan* (荀尹反). He also says that the meaning of this line is already explained in detail in the *Xi Ci Zhuan*. The *Xiao Xiang Zhuan* of the top sixth line says: The prince and duke shoots at fierce birds in order to release from disorder. Zhu Xi notes that the character *jie* (解) here is read as *jia mai fan* (佳买反).

兌下，艮上。損：有孚，元吉、無咎、可貞、利有攸往。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。曷之用？二簋可用享。簋，音軌。言當損時，則至薄無害。

The hexagram 《Zhen》has the lower trigram Dui (Lake) and the upper trigram Gen (Mountain). The hexagram statement says: "The hexagram Zhen, with sincerity in heart, brings great good fortune, no mistakes, and is favorable for maintaining the right path and going forward." Zhu Xi explains that "Zhen" means reduction and frugality. In terms of the hexagram structure, the uppermost yao of the lower trigram is removed and added to the uppermost yao of the upper trigram. This reduces the depth of the Lake and increases the height of the Mountain, representing a reduction from below to benefit above, and a reduction from within to benefit outside. It symbolizes taking from the people to serve the ruler, hence the name of the hexagram is Zhen. Whenever the appropriate reduction is made and sincerity is maintained, the divination will correspond with the four benefits mentioned. The hexagram then asks, "What should be offered in worship?" It says that two thin bowls of food are sufficient for sacrifice. Zhu Xi notes that "guǐ" is pronounced like "guǐ" and explains that this refers to the idea that when reduction is appropriate, even very simple offerings are acceptable.

《彖》曰：「損」，損下益上，其道上行。上行之上，時掌反。以卦體釋卦名義。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。此釋卦辭。時，謂當損之時。

The Commentary on the Judgment of the Hexagram of Loss says: The Hexagram of Loss is about reducing the lower part to increase the upper part, and its principle is to move upward. Zhu Xi noted that the character "上" in "上行" is pronounced "shi zhang fan," and it is read in the rising tone. He also pointed out that this sentence explains the meaning of the hexagram name by referring to the structure of the hexagram. The Commentary continues: If there is a reduction with sincerity in heart, it will be greatly auspicious, without error, and favorable for maintaining the correct path and moving forward. What should be used for worship? Two bowls of simple food are sufficient for offering. Using two bowls of simple food should be appropriate; reducing strength and increasing weakness should also be appropriate. Reduction and increase, fullness and emptiness, should all follow the movement of the times. Zhu Xi pointed out that these sentences explain the hexagram statement. The term "时" refers to the appropriate time for reduction.

《象》曰：山下有澤，損，君子以懲忿窒欲。懲，直升反。君子修身，所當損者，莫切於此。初九，已事遄往，無咎，酌損之。已，音以。遄，市專反。四爻同。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。《象》曰：「已事遄往」，尚合志也。尚、上通。

The Great Image of the Hexagram "Loss" says: A mountain below a marsh, this is the Hexagram of "Loss"; the gentleman takes this image as a model, restraining his anger and curbing his desires. Zhu Xi noted the pronunciation of "惩" as "zhēng shēng fǎn," and said: The gentleman cultivating himself should most certainly reduce his anger and desires. The line statement of the first line says: Stop what you are doing and go quickly, there will be no error, but one should consider the extent of the reduction. Zhu Xi noted that "已" is read as "yǐ," and for "遄" he gave the pronunciation "shì zhuān fǎn," saying that the same pronunciation applies to the character "遄" in the fourth line. He explained: The first line is at the time of reducing below and benefiting above, and it corresponds with the yin of the fourth line above, so it stops what it is doing and goes quickly to benefit the fourth line, which is a way to avoid blame, hence the image and the line statement are thus. However, being in a lower position and benefiting the upper, one should also consider the depth and weight of the reduction. The Small Image Commentary of the first line says: "Stop what you are doing and go quickly," because it harmonizes with the aspirations above. Zhu Xi noted that the characters "尚" and "上" are homophones.

九二，利貞，征凶，弗損益之。九二剛中，志在自守，不肯妄進，故占者利貞，而征則凶也。弗損益之，言不變其所守，乃所以益上也。《象》曰：九二「利貞」，中以為志也。

The line statement for the second line of the "Loss" hexagram says: It is advantageous to maintain uprightness and steadfastness; if one travels forward, there will be danger; not reducing oneself is actually increasing the other. Zhu Xi explains: The second line, being a yang line in the center of the lower trigram, is strong and in the center. Its heart is set on self-preservation and it does not act rashly. Therefore, those who consult the oracle benefit from uprightness. If one goes forward recklessly, there will be misfortune. "Not reducing and increasing" means not changing the principles one holds fast to; this itself is the best increase for above. The Small Image Commentary for the second line says: The reason the second line is "advantageous to uprightness" is because it holds uprightness as its inner will.

六三，三人行，則損一人，一人行，則得其友。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。《象》曰：一人行，三則疑也。

The line statement for the sixth line of the third position in the Hexagram of Loss says: When three people walk together, one will be lost; when one walks alone, he will gain a friend. Zhu Xi explains: The lower trigram of the Hexagram of Loss is originally Heaven, so reducing the topmost line of Heaven to increase the upper trigram Earth, this is 'three people walking together and one is lost'; a yang line moving up and a yin line moving down, this is 'one walking alone and gaining a friend'. When two people interact, they are focused; when three people are together, they become confused. The hexagram contains such an image, so it warns those who divinate that in their actions and relationships they should be focused and single-minded. The Small Image Commentary for the sixth line of the third position says: Only when one walks alone can one be in harmony, but when three are together, they will suspect each other.

六四，損其疾，使遄有喜，無咎。以初九之陽剛益己，而損其陰柔之疾，唯速則善。戒占者如是，則無咎矣。《象》曰：「損其疾」，亦可喜也。六五，或益之十朋之龜，弗克違，元吉。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。《象》曰：六五「元吉」，自上佑也。

The sixth line of the "Loss" hexagram says: reducing one's own faults and allowing them to improve quickly brings joy and no fault. Zhu Xi explains: the sixth line uses the yang strength of the first line to enhance itself, thus reducing its own yin weakness, and the faster the better; this is a warning to the person consulting the oracle to act accordingly, and there will be no misfortune. The small image commentary of the sixth line says: "Reducing one's illness" is something to be joyful about. The fifth line of the hexagram says: someone presents a tortoise worth ten pings to increase his fortune, and he cannot refuse, which is very auspicious. Zhu Xi explains: the fifth line is gentle and middle-empty, occupying a high position, and is in a time of reduction, thus being the one who receives the increase from the people under heaven. Two tortoises make one ping, so ten pings of tortoises are extremely valuable; someone presents such a precious gift and he cannot refuse, the auspiciousness is evident. If the person consulting the oracle has such virtue, he will receive the corresponding reward. The small image commentary of the fifth line says: the fifth line's "great auspiciousness" is due to the protection of heaven.

上九，弗損益之，無咎，貞吉，利有攸往，得臣無家。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。《象》曰：「弗損益之」，大得志也。

The line statement for the Upper Ninth line of the "Loss" hexagram says: If one does not reduce others but can increase others, there will be no fault, and if one remains upright, it is auspicious, and it is beneficial to go forward, and one will gain the loyalty of the people without being confined to one's own family or household. Zhu Xi explains: When the Upper Ninth is in the position of reducing the lower to benefit the upper, and it is at the top of the entire hexagram, having received benefits to the utmost, it then reverses itself to reduce itself in order to benefit others. However, being in a high position and benefiting the lower, there is a saying of "giving others benefits without oneself being diminished," so one does not need to first reduce oneself before benefiting others. If one can do this, there will be no fault; but one must also act uprightly to be auspicious and beneficial to go forward. When benefits are widely given without self-sacrifice, this benefit is extensive, so the line statement also says "gaining the loyalty of the people without being confined to one's own family." The Small Image Commentary for the Upper Ninth says: "Not reducing or benefiting," refers to greatly realizing one's own aspirations.

震下，巽上。益：利有攸往，利涉大川。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。

The hexagram Yi has the trigram Zhen (Thunder) as its lower trigram and Xun (Wind) as its upper trigram. The hexagram statement says: "The hexagram Yi is favorable for going forward and favorable for crossing a great river." Zhu Xi explains that "Yi" means increase. In terms of the structure of the hexagram, a yang line is removed from the lowest position of the upper trigram and added to the lowest position of the lower trigram. Thus, the yang line moves from the upper trigram to the lowest position of the lower trigram, which is why the hexagram is called Yi. In this hexagram, both the line nine in the fifth position and the line six in the second position are in the center and correct. The lower trigram Zhen and the upper trigram Xun both represent wood according to the "Commentary on the Changes." Wood can float on water, so the divination indicates it is favorable to go forward and favorable to cross a great river.

《彖》曰：「益」，損上益下，民說無疆；自上下下，其道大光。「上下」之下，去聲。以卦體釋卦名義。「利有攸往」，中正有慶。「利涉大川」，木道乃行。以卦體、卦象釋卦辭。益動而巽，日進無疆。天施地生，其益無方。凡益之道，與時偕行。施，始豉反。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。

The Commentary on the Judgment of the Hexagram of Gain says: Gain is achieved by reducing above to increase below, and the people rejoice without limit; those in superior position humble themselves to go down to the people, and this path is extremely great. Zhu Xi noted that the second "down" in "self above and down below" is pronounced in the falling tone, and pointed out that these sentences explain the meaning of the hexagram name through the structure of the hexagram. The Commentary on the Judgment then says: the hexagram statement says "favorable to go somewhere" because the nine in the fifth and the six in the second are in the center and upright, thus bringing good fortune; it says "favorable to cross a great river" because the way of wood floating on water can be carried out. Zhu Xi pointed out that this is explaining the hexagram statement through the structure of the hexagram and its imagery. The Commentary on the Judgment further says: the way of gain is vigorous yet humble, advancing day by day without end; heaven gives, earth generates, and its gain is everywhere; all the way of gain should be carried out in accordance with the times. Zhu Xi provided the pronunciation of "shī" as "shǐ chǐ fǎn," and said: "movement" is the virtue of Zhen, and "flexibility" is the virtue of Xun; Qian above gives downward, and Kun below generates upward, which is also the meaning of the hexagram structure mentioned earlier. The Commentary on the Judgment further uses this to extol the greatness of the way of gain to the utmost.

《象》曰：風雷，益，君子以見善則遷，有過則改。風雷之勢，交相幫助。遷善改過，益之大者，而其相益亦猶是也。初九，利用為大作，元吉，無咎。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。《象》曰：「元吉，無咎」，下不厚事也。下本不當任厚事，故不如是，不足以塞咎也。

The Great Image of the Hexagram of Gain says: Wind and Thunder interacting, this is Gain; the gentleman takes this as a model, following good deeds and correcting mistakes immediately. Zhu Xi explains: The momentum of wind and thunder mutually enhance each other; cultivating goodness and correcting faults are the two greatest things in self-improvement, and they also mutually promote each other, just like wind and thunder assisting one another. The line statement of the first nine says: It is advantageous to undertake great undertakings, great good fortune, and there will be no mistakes. Zhu Xi explains: Although the first nine is in a low position, it is the time to gain from below, and it is a line that receives the benefit from above. One should not receive benefits without offering something in return, so it is advantageous to undertake great undertakings, and one must achieve great good fortune before one can avoid blame. The Small Image Commentary of the first nine says: Therefore, one must achieve 'great good fortune' to 'have no blame,' because those in a low position should not bear heavy responsibilities. Zhu Xi adds: Those in a low position should not be entrusted with heavy matters, so if one does not achieve great good fortune, it is insufficient to prevent blame.

六二，或益之十朋之龜，弗克違，永貞吉，王用享于帝，吉。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。《象》曰：或益之，自外來也。或者，眾無定主之辭。

The line statement of the sixth line of the second trigram in the hexagram Yi says: Someone gives him a large tortoise worth ten pings as a gift to increase his fortune; he cannot refuse it, and if he maintains a long-term upright and correct position, it will be auspicious; the king uses it to sacrifice to Shangdi, which is吉利. Zhu Xi explains: The sixth line is at the time when increase should be given to the lower trigram, and it is in the middle, quiet and still, and located in the lower trigram, so its line image and statement are the same as the sixth line of the fifth trigram in the hexagram Shen. However, since the sixth line is a yin line in a yin position, it is weak and unable to stand on its own, so it specifically uses 'yong zhen' to warn. Because it is in the lower position and receives the increase from above, it also becomes an auspicious omen for the ritual of sacrificing at the temple. The small image commentary of the sixth line of the second trigram says: Someone comes to increase him, which is from outside. Zhu Xi explains: The character 'huo' indicates a group of people without a specific name.

六三，益之用凶事，無咎。有孚中行，告公用圭。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。《象》曰：益用凶事，固有之也。益用凶事，欲其困心衡慮而固有之也。

The sixth line of the "Yi" hexagram says: Using dangerous and difficult matters to increase something else, there will be no mistake; with sincere faith and acting in the middle way, when reporting to the prince or duke, one should hold a jade bi as a token of trust. Zhu Xi explains: The sixth line is yin and flexible, neither in the center nor in the correct position, and thus should not be increased. However, when it is appropriate to increase the lower part, it is located above the lower trigram, so the situation of using dangerous matters to increase it arises. Using warnings and shocks to refine it is actually an increase for it. If the person divining can make use of this, then there will be no mistake. The line statement also uses "having sincere faith and acting in the middle way" and "reporting to the prince or duke with the use of a bi" to warn him. The term "using a bi" refers to using the jade bi as a token of sincerity and trust. The Small Image Commentary of the sixth line says: Using dangerous matters to increase, is to make him firmly hold onto this progress. Zhu Xi explains: Using dangerous matters to increase is to make him suffer inner hardship and blockage of thought, so that he can firmly retain this progress.

六四，中行告公從，利用為依遷國。三、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。《象》曰：告公從，以益志也。

The fourth line of the *Yi* hexagram states: Acting in accordance with the middle path, if one reports to the prince and lord, he will be heeded, and it is advantageous to rely on something and move the capital. Zhu Xi explains: Both the third and fourth lines do not occupy the central position, so the line statements of these two lines both use 'acting in the middle path' to warn. Here it means that as long as one's intention is to benefit the people below and one acts in accordance with the middle path, then speaking to the prince and lord will be accepted. The *Zuo Zhuan* records: 'The Eastern migration of the Zhou royal house to Luoyi relied entirely on the support of the Jin and Zheng states.' In ancient times, moving the capital was for the benefit of the people, but it must have something to rely on before the state can be established, so this line is also a favorable omen for questioning the relocation of the capital. The *Xiao Xiang Zhuan* of the fourth line says: Being heeded by the prince and lord is because his intention is to benefit the people below.

九五，有孚惠心，勿問元吉，有孚惠我德。上有信以惠於下，則下亦有信以惠於上矣。不問而元吉可知。《象》曰：「有孚惠心」，勿問之矣。惠我德，大得志也。

The line statement of the fifth line of the "Benefit" hexagram says: With sincerity and a heart to bestow benefits upon others, one does not need to consult omens and can certainly achieve great good fortune; the people below will also hold sincere feelings and remember my kindness. Zhu Xi explains: When those in superior positions are sincere and bestow benefits upon those below, those below will respond with sincerity to those above; thus, there is no need for consultation, and great good fortune can be determined. The small image commentary of the ninth line five says: "With sincerity and a heart to bestow benefits," there is no need for further inquiry; the people below feel grateful for my kindness, indicating that the will of the heart is greatly realized.

上九，莫益之，或擊之，立心勿恆，凶。以陽居益之極，求益不已，故莫益而或擊之。立心勿恆，戒之也。《象》曰：「莫益之」，偏辭也。「或擊之」，自外來也。莫益之者，猶從其求益之偏辭而言也。若究而言之，則又有擊之者矣。

The line statement for the Upper Ninth line of the "Increase" hexagram says: No one comes to benefit him, but instead someone attacks him; his mind is not steadfast, resulting in danger. Zhu Xi explains: The Upper Ninth line, being a Yang line in the highest position of the "Increase" hexagram, is constantly seeking benefit, so not only does no one benefit him, but someone attacks him; "maintaining a steadfast mind" is a warning for him. The Small Image Commentary for the Upper Ninth line says: "No one benefits him," which is only a partial statement; "someone attacks him" comes from outside. Zhu Xi explains: Saying "no one benefits him" is only a partial statement based on his single-minded pursuit of benefit; if thoroughly examined, there will still be those who attack him.

乾下，兌上。□：揚于王庭，孚號有厲。告自邑，不利即戎，利有攸往。夬，古快反。號，戶羔反。卦內並同。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 hexagram "Gua" has the lower trigram Qian (Heaven) and the upper trigram Dui (Lake). The name "Gua" originally had a missing character, which is indicated here by a square. The hexagram statement says: "In the court of the king, openly expose the crimes of the petty person, call upon the people with sincerity, yet there is still danger. First, rectify matters within one's own territory, it is not favorable to use military force, but favorable to go somewhere." Zhu Xi annotated the character "Gua" as "Gu kuai fan" and "hao" as "Hu gao fan," stating that both characters in the entire hexagram should be read in this manner. He explained: "Gua" means to decide or to remove, referring to the yang line removing the yin line. In the twelve message hexagrams, it is the hexagram of the third month. With five yang lines removing one yin line, it is merely removing it; however, when removing it, one must openly declare its crimes and sincerely call upon the people to act together. Even so, there is still danger and one must not be careless or indulge; one should first rectify personal affairs and not solely rely on military force, which is favorable for going somewhere. These are all admonitions.

《彖》曰：「夬」，決也，剛決柔也。健而說，決而和。說，音悅。釋卦名義，而贊其德。「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。長，丁丈反。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，謂一變則為純乾也。

The Commentary on the Judgment of the Hexagram Gua says: "Gua" means to decide and remove, which refers to the yang being decisive in removing the yin. The trigrams Qian (Heaven) and Dui (Lake) represent strength and joy, so in the act of decision there is also harmony. Zhu Xi explains that "shuo" should be read as "yue" (joy), and points out that this is explaining the meaning of the hexagram name and praising its virtue. The Commentary on the Judgment then continues: the hexagram statement says "proclaiming in the king's court" because a yin line is above five yang lines; it says "trustful calling with danger" because knowing the danger makes the path bright; it says "announcing from the city, not favorable for military action" because relying solely on force leads to a dead end; and it says "favorable to go somewhere" because the yang reaches its full growth and completes the process. Zhu Xi notes the pronunciation of "chang" as "ding zhang fan," and points out that these sentences explain the hexagram statement: the phrase "yin riding over five yangs" refers to the structure of the hexagram, meaning a small person is above many virtuous ones, which is its fault; the phrase "yang reaching its full growth and completing" means that the hexagram Gua, when changed once more, becomes the pure Qian hexagram.

《象》曰：澤上於天，夬，君子以施祿及下，居德則忌。上，時掌反。施，始豉反。澤上於天，潰決之勢也。施祿及下，潰決之意也。居德則忌，未詳。初九，壯于前趾，往不勝為咎。前，猶進也。當決之時，居下任壯，不勝宜矣。故其象占如此。《象》曰：不勝而往，咎也。

The Great Image of the Hexagram Gua says: Water in the marsh rising to the heavens, this is Gua; the gentleman takes this as a model, distributing his salary to those below. If one hoards virtue and grace without giving them out, it is something to be cautious of. Zhu Xi annotated "shang" as "shi zhang fan" and "shi" as "shi chi fan." He explained: Water in the marsh rising to the heavens indicates a situation about to break out and flow down; distributing salary to those below corresponds exactly to this breaking and flowing down. As for the phrase "residing in virtue is to be cautious," Zhu Xi frankly admitted he did not yet understand its meaning. The line statement of the first line says: The toe moves forward with strength, going forward but unable to win, becomes a mistake. Zhu Xi explained: "Qian" is like saying advance; at the time when one should decisively remove small people, the first line, being in the lowest position, yet displays its strength, failing to win is natural, hence the line statement and the divination statement are thus. The Small Image Commentary of the first line says: Knowing one cannot win yet still going forward, this is a mistake.

九二，惕號，莫夜有戎，勿恤。莫，音暮。九二，當決之時，剛而居柔，又得中道，故能憂惕號呼，以自戒備，而莫夜有戎，亦可無患也。《象》曰：有戎勿恤，得中道也。

The line statement for the second line of the Gua of决 (Judgment) says: Be vigilant and call out to warn, even if there is an attack by soldiers in the evening, there is no need to worry. Zhu Xi notes that "莫" should be read as "暮" (evening). He explains: The second line is in the stage of decisively removing the petty person. It is a yang line in a yin position, and it is in the middle of the lower trigram, thus it has the virtue of the middle. Therefore, it can remain alert and call out to the people to be on guard. In this way, even if there is an attack by soldiers in the evening, there will be no calamity. The Small Image Commentary for the second line says: There is no need to worry even if there is an attack by soldiers, because the second line has the virtue of the middle.

九三，壯于九頁，有凶，君子夬夬，獨行遇雨，若濡有慍，無咎。九頁，求龜反。九頁，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。《象》曰：「君子夬夬」，終無咎也。

The line statement for the third line of the Gua of决 (Judgment) says: The strong and vigorous energy is displayed on the cheekbones, which brings danger; the gentleman is resolute and resolute, walking alone when it rains, his clothes getting wet and thus attracting the anger of companions, but ultimately there is no fault. Zhu Xi annotated the character 「九页」 (which is the character 「頄」, originally split into two characters) with the pronunciation 「qiu gui fan」, and explained that 「九页」 refers to the cheekbones. He said: The line nine in the third position is at the time of decisively removing the petty person. With a yang strong nature, it exceeds the middle path, which is an attempt to decisively remove the petty person and displaying the fierce energy on the face, thus leading to a path of taking on misfortune. However, among the many yang lines, only the third line corresponds with the sixth line at the top. If one can decisively remove the petty person without being entangled by personal affection, then even if there is some interaction with the sixth line, it would be like walking alone when it rains, causing clothes to get wet and being blamed by fellow gentlemen, but ultimately one will be able to decisively remove the petty person without causing disaster. The case of Wen Qiao, who maneuvered between Wang Dun's side and eventually suppressed his rebellion, is exactly similar. The Small Image Commentary for the third line says: 「The gentleman is decisively resolute」, and ultimately there will be no fault.

九四，臀無膚，其行次且；牽羊悔亡，聞言不信。臀，徒敦反。次，七私反。且，七餘反。《姤》卦同。以陽居陰，不中不正，居則不安，行則不進。若不與眾陽競進，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。《象》曰：「其行次且」，位不當也。「聞言不信」，聰不明也。

The line statement of the fourth line of the Gua of决 says: The buttocks have no flesh, and walking is hesitant and difficult; like following a sheep, one walks behind, and regret will disappear, but if one does not believe this, it is regrettable. Zhu Xi annotated the character 臀 as "tu dun fan", 次 as "qi si fan", and 且 as "qi yu fan", and said that the same words in the Gua of姤 are pronounced the same. He explained that the nine in the fourth line, being a yang line in a yin position, is neither in the center nor in the correct position. If it stops, it cannot be stable; if it moves forward, it cannot advance. If it does not compete with other yang lines to go ahead, but instead calmly follows behind, it can eliminate regret. However, at the time of decisively removing the petty person, all the yang lines are eager to advance, and it will certainly not be able to do so. If the person consulting the oracle hears this and believes it, he can turn misfortune into good fortune. The term "tied to a sheep" means that the sheep does not move when blocked in front, but if it is let go to move ahead and the person follows behind, the sheep can move. The Small Image Commentary of the fourth line of the Gua of决 says: "Its movement is hesitant," because the position of the nine in the fourth is inappropriate; "it does not believe what is said," because its hearing is dull and its mind is unclear.

九五，莧陸夬夬，中行無咎。莧，閒辨反。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 "Gua of Decisiveness" says: Just as one removes purslane with decisiveness and decisiveness, acting in accordance with the middle path leads to no fault. Zhu Xi annotated the character "xian" as "xian bian fan," and explained that "xian lu" refers to what is now called purslane, which is the plant most sensitive to yin energy. He said that the ninth line is in the position of making a decisive decision against small people, and it is the line that takes charge of the decision. It is also adjacent to the sixth line at the top, which is yin. That yin is like purslane growing closely attached. If one decides when it is appropriate and does not act excessively violently, and acts in accordance with the middle path, there will be no fault. This is a warning to those who divinate to act in this way.

《象》曰：「中行無咎」，中未光也。《程傳》備矣。《傳》曰：「卦辭言‘夬夬’，則於中行為無咎矣。《象》復盡其義，雲中未光也。夫人心正意誠，乃能極中正之道，而充實光輝。五，心有所比，以義之不可而決之，雖行於外，不失中正之義，可以無咎，然於中道未得為光大也。蓋人心一有所欲，則離道矣。」夫子於此，示人之意深矣。上六，無號，終有凶。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。《象》曰：無號之凶，終不可長也。

The *Xiao Xiang Zhuan* of the *Gua* *Guai* says: "To act in the middle without blame." This means that the *Nine in the Fifth* has not yet reached a fully luminous middle way. Zhu Xi says that this sentence from Cheng Yi's *Yi Zhuan* has already explained the matter thoroughly, and thus he cites Cheng Yi's words: "The *Yao Ci* says 'Decisive decision,' so acting in accordance with the middle way will not lead to error; the *Xiang Zhuan* further explains this by saying 'the middle is not yet luminous.' A person can only achieve the ultimate realization of the middle and correct path by cultivating sincerity and rectitude in his heart, thus filling his virtue and radiating its brilliance. The *Nine in the Fifth* still has some attachment to the *Six at the Top*, but he decides to act decisively because it is not allowed by the principles of righteousness. Thus, although his actions do not lose the meaning of the middle and correct path, and thus he incurs no blame, his inner middle way is still not fully luminous. Because once the human mind has any private desires, it has already strayed from the right path." Zhu Xi says that Confucius' intention in pointing this out is very profound. The *Yao Ci* of the *Six at the Top* says: "No place to call for help, ultimately leading to danger." Zhu Xi explains: The *Six at the Top* is a weak and petty person, in a desperate situation, with no allies left, no place to call for help, and ultimately will certainly suffer misfortune. If the person consulting the oracle possesses the virtue of a gentleman, then this misfortune will fall upon his enemies; conversely, if the person himself is that petty person, the result will be the opposite. The *Xiao Xiang Zhuan* of the *Six at the Top* says: "The danger of having no place to call for help shows that such a situation cannot last long."

巽下，乾上。女後：女壯，勿用取女。姤，古後反。取，七喻反。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 has the lower trigram Xun (Wind) and the upper trigram Qian (Heaven). The name "Gou" is derived from the characters "female" and "after," meaning "female after." The hexagram statement says: "The hexagram Gou signifies a strong woman, do not marry such a woman." Zhu Xi pronounced "Gou" as "gu hou fan" and "qu" (meaning "marry") as "qi yu fan." He explained that "Gou" means meeting. After the yin lines are completely exhausted, the hexagram becomes pure Qian, which is the hexagram of the fourth month. When the hexagram Gou appears, a yin line is again generated, making it the hexagram of the fifth month. Since the appearance of this yin line is not something people expect, yet it suddenly occurs, like an unexpected meeting, the meaning of "meeting" is taken. Such a meeting is already improper, and何况 a yin line meets five yang lines at the same time, indicating a woman's virtue is not faithful and she is extremely strong. To marry such a woman as a spouse will certainly harm the yang, hence the line and divination statements are like this.

《彖》曰：「姤」，遇也，柔遇剛也。釋卦名。「勿用取女」，不可與長也。釋卦辭。天地相遇，品物咸章也。以卦體言。剛遇中正，天下大行也。指九五。姤之時義大矣哉。幾微之際，聖人所謹。《象》曰：天下有風，姤，后以施命誥四方。

The Commentary on the Judgment of the Hexagram Gou says: "Gou" means meeting, specifically the meeting of Yin softness and Yang strength. Zhu Xi points out that this sentence explains the name of the hexagram. The Commentary on the Judgment then says: the hexagram statement says "do not take a wife," because one cannot maintain a long-term relationship with such a person. Zhu Xi points out that this explains the hexagram statement. The Commentary on the Judgment further says: when heaven and earth meet, all things become clear and evident. Zhu Xi says this refers to the structure of the hexagram. The Commentary on the Judgment then says: when Yang strength meets the position of the center and uprightness, the way of the world can be widely practiced. Zhu Xi says this refers to the line Nine in the Fifth. The Commentary on the Judgment finally praises: the time and meaning contained in the Hexagram Gou are truly great. Zhu Xi says: at this moment when a single Yin begins to arise, this extremely subtle situation is precisely where the sage is most cautious. The Great Image Commentary says: when there is wind blowing across the world, this is the Hexagram Gou; the king takes this image as a model, issuing decrees to inform all directions.

初六，繫于金柅，貞吉，有攸往，見凶，羸豕孚蹢躅。柅，乃李反，又女紀反。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。《象》曰：「繫于金柅」，柔道牽也。牽，進也，以其進，故止之。

The line statement of the first line of the Gou hexagram says: being tied to a metal device that stops the chariot wheel, maintaining uprightness brings good fortune; if one moves forward, one will encounter danger; the thin sow is actually restless and keeps moving about. Zhu Xi provided the pronunciation of "柅" as "nai li fan" and also as "nu ji fan," and explained that "柅" is a device used to stop the chariot wheel, and here it is made of metal, showing its firmness. He said that in the Gou hexagram, a single yin line has just emerged, so remaining quiet and upright brings good fortune, but moving forward brings danger. Therefore, the line statement uses these two meanings to warn the petty person not to harm the superior person, thus bringing good fortune without danger. However, the trend of yin growing stronger cannot be forcibly stopped, so it also uses the metaphor of the thin sow being restless and kicking about to advise the superior person to be vigilant and take precautions in advance. The small image commentary of the first line of Gou says: "being tied to the metal device," because the way of yin is rising. Zhu Xi explained that "牵" here means moving forward; precisely because it is moving forward, it needs to be stopped.

九二，包有魚，無咎，不利賓。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。《象》曰：「包有魚」，義不及賓也。

The line statement for the second line of the Gou hexagram says: "There is a fish wrapped in the kitchen, which does not lead to fault, but is not favorable for using it to entertain guests." Zhu Xi explains: Fish belongs to the category of yin; the second line nine and the first line six meeting together gives the image of "a fish wrapped in the kitchen." This fish is under one's own control, so it does not lead to fault; if it is not controlled and allowed to meet with many people, the harm will spread widely, hence the line statement and the image are like this. The small image commentary for the second line says: "There is a fish wrapped," from the point of view of principle, it should not be used to entertain guests.

九三，臀無膚，其行次且，厲，無大咎。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。《象》曰：「其行次且」，行未牽也。

The line statement for the third line of the Gou hexagram says: The buttocks have no flesh, and walking is hesitant and difficult, there is danger, but no great fault. Zhu Xi explains: The third line is overly strong and not in the center, going down it does not meet the first line, going up it does not correspond with the top line, stopping is not secure, and moving forward is not possible, hence the line image and statement are as such. However, since it does not meet anything, it is not harmed by evil influences, so although there is danger, there is no great misfortune. The small image commentary for the third line says: 'Its movement is hesitant,' because its action is not hindered by anything.

九四，包無魚，起凶。初六正應，已遇於二而不及於己，故其象占如此。《象》曰：無魚之凶，遠民也。遠，袁萬反。民之去己，猶己遠之。

The fourth line of the Gou hexagram states: There is not even a fish in the kitchen, which will lead to misfortune. Zhu Xi explains: The initial line was originally the proper match for the fourth line, but it has already met with the second line first, so the fourth line does not get its turn, hence the line statement and the image are like this. The small image commentary of the fourth line says: The misfortune of no fish is due to being distant from the people. Zhu Xi notes the character '远' with the pronunciation 'Yuan Wan Fan', which is a falling tone, and says: When the people leave oneself, it is as if one has distanced oneself from them first.

九五，以杞包瓜，含章，有隕自天。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。《象》曰：九五「含章」，中正也。「有隕自天」，志不舍命也。舍，音扌舍。上九，姤其角，吝，無咎。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。《象》曰：「姤其角」，上窮吝也。

The line statement of the fifth line of the Gou hexagram says: Using the branches and leaves of the jizi tree to wrap a melon, concealing one's own beauty, there will be something falling from the sky. Zhu Xi explains: The melon is a yin substance growing on the ground, sweet in taste but easily rotten; the jizi tree is a tall and firm tree. The fifth line, with its yang strength and upright virtue, presides over the whole hexagram, and looks downward to guard against the newly arising yin energy that will eventually decay, hence this image. However, the mutual struggle between yin and yang is the constant of the times; if one can conceal one's virtue and act with stillness, one can reverse the trend of nature. "Something falling from the sky" is an image of something that appears suddenly without prior existence. The small image commentary of the fifth line says: The fifth line is able to "conceal its brilliance" because it is in the center and upright; "something falling from the sky" indicates that its mind does not abandon the mandate of heaven. Zhu Xi notes that "she" is read as "she" (originally split into two characters: "hand" and "she"). The line statement of the top line says: Meeting at the extreme of the horn, there is regret, but no fault. Zhu Xi explains: The horn is a hard thing at the top; the top line, with its yang strength at the top of the hexagram, has no actual position of honor, and cannot find someone to meet, so its image and line statement are similar to that of the third line. The small image commentary of the top line says: "Meeting at the horn" is because it is at the top and has reached the extreme, hence the regret.

坤下，兌上。萃：亨，王假有廟，利見大人，亨。利貞，用大牲吉，利有攸往。假，更白反。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，言王者可以至於宗廟之中，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。然又必利於正，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》has the lower trigram Kun (Earth) and the upper trigram Dui (Lake). The hexagram statement says: "The hexagram Cui is smooth; the king comes to the ancestral temple, it is favorable to meet a great person, and it is smooth. It is favorable to maintain the correct path; using great sacrifices for worship brings good fortune, and it is favorable to go somewhere." Zhu Xi gave the pronunciation of "ji" as "geng bai fan." He explained that "Cui" means gathering. Kun is flexible and yielding, Dui is harmonious and joyful, the nine in the fifth line is yang and central, and the six in the second line corresponds with it. There is also the image of the lake and water gathering on the ground, so that all things gather here. Therefore, the hexagram is named 《Cui》. The first "smooth" in the hexagram statement is an added character. "The king comes to the ancestral temple" means that the king can come to the ancestral temple, which is a favorable omen for the king's inquiry about worship. The 《Rites of Zhou·Ji Yi》says "the king comes to the great temple," which means this. The ancestral temple is the place where the spirits of ancestors gather; people must first gather their own spirit before they can enter the ancestral temple to honor the ancestors. Once all things have gathered, one must necessarily meet a great person, then one can be smooth. However, it is also necessary to maintain the correct path; if the gathering is not proper, it will still not be smooth. Great sacrifices must be prepared after gathering resources, and after gathering, one can go somewhere. All these are favorable outcomes but also contain warnings.

《彖》曰：「萃」，聚也。順以說，剛中而應，故聚也。說，音悅。以卦德、卦體釋卦名義。「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。釋卦辭。觀其所聚，而天地萬物之情可見矣。極言其理而贊之。《象》曰：澤上於地，萃，君子以除戎器，戒不虞。上，時掌反。除者，修而聚之之謂。

The Commentary on the Judgment of the Hexagram "Cui" says: "Cui" means gathering. The yin lines are gentle and harmonious, and the yang lines are in the center with corresponding lines below, so gathering is possible. Zhu Xi explains that "shuo" should be read as "yue," and points out that these sentences explain the meaning of the hexagram name by using the hexagram's virtue and structure. The Commentary on the Judgment then says: "The king goes to the temple," which is to honor ancestors through sacrifice; "It is advantageous to see a great person, and things are smooth," because gathering should follow the right path; "Using great sacrifices is auspicious, and it is advantageous to go somewhere," because this conforms to the mandate of heaven. Zhu Xi explains that these sentences interpret the hexagram statement. The Commentary on the Judgment also says: observing the principles behind gathering in all things, one can see the true nature of heaven and earth and all things. Zhu Xi says this is explaining the principle to its fullest and expressing admiration. The Great Image Commentary says: a marsh gathering water on the ground, this is "Cui"; the gentleman takes this as a model, prepares weapons, and remains alert for unexpected changes. Zhu Xi provides the pronunciation of "shang" as "shi zhang fan," and explains: "chu" means to prepare and gather.

初六，有孚不終，乃亂乃萃，若號，一握為笑，勿恤，往無咎。號，平聲。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。《象》曰：「乃亂乃萃」，其志亂也。

The first line of the "Cui" hexagram says: Having sincerity but not being able to maintain it to the end, thus causing confusion and haphazard gathering; if one calls out for response, one will be seized by many and treated as a joke; but there is no need to worry, going forward brings no fault. Zhu Xi notes that "hao" should be read with a level tone. He explains: The first line is in correspondence with the fourth line, but between them are the second and third lines, both yin lines. At the time of gathering, it cannot hold on to itself, which is why it has sincerity but cannot have a conclusion, and its mind is confused and gathers haphazardly. If it calls out for its correct correspondence, people will take it as a joke; but if it ignores this and directly goes to follow the correct correspondence, there is no fault. This is a warning to those divining. The "Small Image Commentary" of the first line says: "It is confused and gathers," because its mind is already confused.

六二，引吉，無咎，孚乃利用禴。禴，羊略反。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。《象》曰：「引吉，無咎」，中未變也。

The Line Statement of the Second Line of the Hexagram of Accumulation says: To gather like-minded people and thus achieve harmony brings good fortune, without fault; with sincere heart, it is appropriate to perform a simple sacrifice called "yue." Zhu Xi annotated "yue" as "yang lüe fan." He explained: The Second Line corresponds with the Fifth Line, yet it is sandwiched between the first line and the third line, both being yin lines. Therefore, it must gather like-minded people to achieve good fortune without fault. Moreover, the Second Line is in the center, upright, and gentle, with a quiet and open mind that harmonizes upward. The Fifth Line is strong, upright, and just, and sincerely connects downward. Therefore, those who inquire about sacrifices only need to possess such sincerity, even with meager offerings, to perform the sacrifice. The Small Image Commentary of the Second Line says: "To gather brings good fortune, without fault," because it maintains its centered virtue without change.

六三，萃如嗟如，無攸利，往無咎，小吝。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，亦可小羞矣。戒占者當近舍不正之強援，而遠結正應之窮交，則無咎也。《象》曰：「往無咎」，上巽也。

The Line Statement of the Sixth Line of the third line in the Cui hexagram says: wishing to gather but only lamenting, there is no benefit; going forward brings no blame, but there is a slight regret. Zhu Xi explains: the Sixth Line is yin and flexible, neither in the center nor upright, with no proper corresponding line above. It wishes to approach the Ninth Line in the Fourth to gather but fails to do so, hence only lamenting with no benefit; only by going forward to follow the Sixth at the Top can there be no blame, but this is not true gathering. After hardship, it goes forward, yet the result is a line that is extremely yin and without rank, hence slightly shameful. This is a warning to those divining: one should abandon the improper support nearby and instead form a proper connection with the distant and corresponding line, thus avoiding blame. The Small Image Commentary of the Sixth Line says: 'Going forward brings no blame' because the Sixth at the Top is flexible and can accommodate it.

九四，大吉，無咎。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。《象》曰：「大吉，無咎」，位不當也。九五，萃有位，無咎，匪孚，元永貞，悔亡。九五剛陽中正，當萃之時而居尊，固無咎矣。若有未信，則亦修其元永貞之德，而悔亡矣。戒占者當如是也。《象》曰：「萃有位」，志未光也。未光，謂匪孚。上六，齎諮涕洟，無咎。齎，音諮，又，將啼反。洟，音夷。《象》同。處萃之終，陰柔無位，求萃不得，故戒占者必如是，而後可以無咎也。《象》曰：「齎諮涕洟」，未安上也。

The line statement for the fourth line of the "Cui" hexagram says: Greatly auspicious, there is no fault. Zhu Xi explains: The ninth line at the fourth position is close to the ninth line at the fifth, and also close to many yin lines, thus it can be said to have gathered the people's hearts; but since it is a yang line in a yin position and thus not correct, it warns the person consulting the oracle that he must achieve great auspiciousness before he can avoid misfortune. The small image commentary for the fourth line says: One must achieve "great auspiciousness" in order to have "no fault," because the position of the fourth line is inappropriate. The line statement for the fifth line says: Gathering the world and occupying a high position, there is no fault; if there are still people who do not submit, then cultivating the virtues of original goodness, longevity, and uprightness will cause regret to vanish. Zhu Xi explains: The fifth line is yang and upright, and is in the proper position for gathering at this time, and is in a high position, so it naturally has no fault; if there are still people who do not submit, then he should cultivate the virtues of "original goodness, longevity, and uprightness," and regret will vanish. This is a warning to the person consulting the oracle. The small image commentary for the fifth line says: "Cui has position," meaning its aspirations are not yet broad enough. Zhu Xi adds: What is meant by "not yet bright" is that there are still people who do not submit. The line statement for the sixth line at the top says: Lamenting and grieving, weeping and sobbing, thus there is no fault. Zhu Xi notes that "赍" is pronounced the same as "咨" and also as "jiang ti fan"; "洟" is pronounced the same as "yi." In the small image commentary, they are read the same way. He explains: The sixth line at the top is at the end of the gathering, is yin and has no rank, wants to gather but cannot obtain it, so he warns the person consulting the oracle that he must be like this, full of anxiety and weeping, in order to have no fault. The small image commentary for the sixth line says: "Ji zi ti yi" because it is in a high position but does not have stability.

巽下，坤上。升：元亨，用見大人，勿恤；南征，吉。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。

The hexagram Sheng has the trigram Xun as its lower trigram and the trigram Kun as its upper trigram. The hexagram statement says: "The hexagram Sheng signifies great smoothness and success, suitable for going to see a superior person, without worry; proceeding southward is auspicious." Zhu Xi explains: "Sheng" means advancing upward. In terms of the transformation of the hexagram, this hexagram comes from the hexagram Jie, with the yao of yin moving upward to the fourth position. In terms of the moral qualities of the hexagram, the inner trigram Xun represents yielding and obedience, and the outer trigram Kun represents softness and compliance. In terms of the structure of the hexagram, the line Nine in the Second is yang and occupies the central position, and it corresponds with the line Six in the Fifth. Therefore, the judgment is as stated. The phrase "southward campaign" refers to advancing forward.

《彖》曰：柔以時升，以卦變釋卦名。巽而順，剛中而應，是以大亨。以卦德、卦體釋卦辭。「用見大人，勿恤」，有慶也。「南征，吉」，志行也。《象》曰：地中生木，升，君子以順德，積小以高大。王肅本「順」作「慎」。今按他書引此，亦多作「慎」，意尤明白，蓋古字通用也。說見上篇《蒙》卦。

The Commentary on the Judgment of the Hexagram of Ascending says: The yao of yin nature follows the trend and ascends. Zhu Xi points out that this sentence uses the change of the hexagram to explain the name of the hexagram. The Commentary on the Judgment continues: Gentle and yielding, yang strength is in the center and has a corresponding line above, so it is greatly smooth and unimpeded. Zhu Xi points out that this uses the virtue and structure of the hexagram to explain the hexagram statement. The Commentary on the Judgment also says: "To see a great person, do not worry," meaning there will be blessings; "Southward campaign, auspicious," meaning the mind's aspirations can be carried out. The Great Image Commentary says: Trees grow out of the earth, this is the Ascending; the gentleman takes this image as a model, follows and cultivates his virtue, accumulating small things to achieve greatness. Zhu Xi points out: Wang Su's version takes the character "shun" as "shen," and now examining other books citing this sentence, they also mostly use "shen." The meaning becomes clearer, probably due to the common use of ancient characters; the relevant explanation is found in the previous hexagram of Enlightenment.

初六，允升，大吉。初以柔順居下，巽之主也。當升之時，巽於二陽，占者如之，則信能升而大吉矣。《象》曰：「允升，大吉」，上合志也。九二，孚乃利用禴，無咎。義見《萃》卦。《象》曰：九二之孚，有喜也。

The first line of the "Ascending" hexagram says: It is indeed possible to ascend, and it is greatly auspicious. Zhu Xi explains: The first line, with its gentle and compliant nature, is located at the very bottom of the hexagram, which is the main line of the Wind trigram. At the time of ascending, it humbly follows the two yang lines above, nine two and nine three. If those who divinate can act like this line, they will indeed be able to ascend and achieve great auspiciousness. The Small Image Commentary of the first line says: "Allowing ascent, great auspiciousness," because it aligns with the intentions above. The second line says: If one's heart is sincere, it is appropriate to perform a simple sacrifice of the spring season, and there will be no error. Zhu Xi says that the meaning of this line is found in the second line of the "Gathering" hexagram. The Small Image Commentary of the second line says: The sincerity of nine two brings joy.

九三，升虛邑。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。《象》曰：「升虛邑」，無所疑也。六四，王用亨于岐山，吉，無咎。義見《隨》卦。《象》曰：「王用亨于岐山」，順事也。以順而升，登祭于山之象。

The line statement of the third line of the Hexagram of Ascending says: "Rising into an empty and uninhabited city." Zhu Xi explains: Yang represents reality, while Yin represents emptiness, and the Earthly element (Kun) also has the image of a state or city. The third line, with its Yang strength, is at the time of ascending and approaches the upper trigram of Kun, hence the line statement and the image are as such. The Small Image Commentary of the third line says: "Rising into an empty city," meaning there is nothing to hesitate about in advancing. The line statement of the fourth line says: "The king holds a sacrifice at Mount Qi, which is auspicious and without error." Zhu Xi says the meaning of this line is found in the sixth line of the upper trigram of the Hexagram of Following. The Small Image Commentary of the fourth line says: "The king uses sacrifice at Mount Qi," which refers to serving above with flexibility. Zhu Xi explains that ascending with a flexible and respectful approach is the image of climbing a mountain to perform a sacrifice.

六五，貞吉，升階。以陰居陽，當升而居尊位，必能正固，則可以得吉而升階矣。階，升之易者。《象》曰：「貞吉，升階」，大得志也。上六，冥升，利于不息之貞。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。《象》曰：冥升在上，消不富也。

The Line Statement of the Fifth Line in the Hexagram of Ascending says: Holding firm to the correct position brings auspiciousness, like ascending step by step. Zhu Xi explains: The Fifth Line, being a yin line in a yang position, is at the time of ascending and occupies a noble position. It must be upright and firm to achieve auspiciousness, like ascending steps smoothly. "Stairs" represent the easiest path for ascending. The Small Image Commentary of the Fifth Line says: "Upright auspiciousness, ascending steps," meaning greatly realizing one's aspirations. The Line Statement of the Sixth at the Top says: Ascending blindly and without clarity, it is beneficial to redirect this effort toward ceaseless adherence to the correct path. Zhu Xi explains: The Sixth at the Top, being a yin line at the extreme of ascending, represents someone who is confused and keeps climbing without end. When a person encounters this line in divination, going anywhere will not be beneficial; instead, they should withdraw their restless desire for advancement and redirect their energy toward upholding the correct path and self-improvement. The Small Image Commentary of the Sixth at the Top says: Ascending in confusion and reaching the highest position, will only lead to loss and not to enrichment.

坎下，兌上。困：亨，貞，大人吉，無咎，有言不信。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，益取困窮。

The hexagram "Kun" has the lower trigram Kan (Water) and the upper trigram Dui (Lake). The hexagram statement says: "Kun, the Trapped, is favorable, to maintain uprightness, the great man is auspicious, without error; at this time, words are not believed." Zhu Xi explains: "Kun" means being in a difficult situation and unable to rise by oneself. The yang strength of Kan is concealed by the yin weakness of Dui: nine two is concealed by the two yin lines, initial six and six three, and nine four and nine five are concealed by upper six. Therefore, the hexagram is named "Kun." Kan represents danger, and Dui represents joy; being in a dangerous situation yet still maintaining inner joy, this is the meaning of a person being in hardship yet the way is favorable. Nine two and nine five are both yang lines in the middle, and they have the image of the great man. When a person is in a difficult situation yet remains favorable, it is because they are upholding the right path; if one is not a great man, who can achieve this? Therefore, the hexagram says "uprightness" and mentions "the great man," to indicate that those who act improperly cannot bear this divination. As for "words are not believed," it is a further warning: at this time, one should strive for silence and restraint, not to display verbal skill, otherwise it will only lead to deeper hardship.

《彖》曰：「困」，剛掩也。以卦體釋卦名。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。說，音悅。以卦德、卦體釋卦辭。《象》曰：澤無水，困；君子以致命遂志。水下漏，則澤上枯，故曰澤無水。致命，猶言授命，言持以與人而不之有也。能如是，則雖困而亨矣。

The Commentary on the Judgment of the Hexagram of "Obstruction" says: "Obstruction" refers to the yang being concealed by yin. Zhu Xi points out that this sentence explains the hexagram name by referring to the structure of the hexagram. The Commentary on the Judgment continues: being in a dangerous situation yet maintaining a joyful heart, although inpredicament, one does not lose the way of success, which is probably something only a gentleman can achieve. The hexagram statement says "upright, the great man is auspicious" because the lines nine two and nine five are yang and in the center; it says "there is talk but no trust" because relying solely on verbal argument leads to a dead end. Zhu Xi explains that "say" should be read as "joy," and points out that these sentences explain the hexagram statement by referring to the hexagram's virtue and structure. The Great Image says: a marsh without water, this is "Obstruction"; the gentleman takes this image as a model, willing to sacrifice his life to fulfill his aspirations. Zhu Xi explains: water flows away from below, and the water above in the marsh dries up, so it is said "the marsh has no water." "Sacrificing one's life" is like "entrusting one's life," meaning giving up one's life and no longer regarding it as one's own; if one can do this, then even inpredicament, the way is naturally open.

初六，臀困于株木，入于幽谷，三歲不覿。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。《象》曰：「入于幽谷」，幽不明也。

The first line of the "Guan" hexagram says: The buttocks are trapped against a tree stump, retreating into a dark deep valley, and for three years cannot meet people. Zhu Xi explains: "Buttocks" refer to the bottom of an object, just as the first line is at the very bottom of the entire hexagram. "Being trapped by the tree stump" means being jolted and unable to sit comfortably. The first line, with its yin and soft nature, is in the lowest position ofpredicament, and the position is extremely dark, hence the line image and divination statement are like this. The "Small Image Commentary" of the first line says: "Entering the dark valley" means being deep and without light.

九二，困于酒食，朱紱方來，利用亨祀，征凶，無咎。紱，音弗。亨，讀作享。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。《象》曰：「困于酒食」，中有慶也。

The line statement for the second line of the "Guan" hexagram says: Being trapped by wine and food, the red ceremonial robe is about to arrive, it is appropriate to use it for worship; traveling would be ominous, but there would be no fault. Zhu Xi annotated "fu" as sounding like "fu" and said "heng" should be read as "xiang". He explained: "Being trapped by wine and food" refers to being annoyed and distressed by overeating; wine and food are things people desire, but becoming drunk and overly full exceeds the limit, and thus one is trapped by them. "The red ceremonial robe is about to arrive" means that the superior nine in the fifth line is responding to it. The second line has the virtue of being yang and centered, so using it to deal withpredicament is originally without harm, but instead it is trapped by having too many desires, hence the line image is like this. In terms of divination, it is appropriate for worship; if one travels at this time, it would be inappropriate, so it is said to be ominous, but in terms of righteousness, there is no fault. The small image commentary for the second line says: "Being trapped by wine and food" is because it is centered and has its own blessings.

六三，困于石，據于蒺藜，入于其宮，不見其妻，凶。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。《象》曰：「據于蒺藜」，乘剛也。「入于其宮，不見其妻」，不祥也。

The line statement for the sixth line of the hexagram "Kun" (Obstruction) says: being blocked by a stone and trapped, sitting on thorn weeds, returning to one's dwelling, yet not seeing one's wife, which is ominous. Zhu Xi explains: the line six three is yin and flexible, yet not in the center and not in the correct position, thus producing such an image, and the divination indicates danger. "Stone" refers to nine four, "thorn weeds" refers to nine two, "dwelling" refers to the position of line six three itself, and "wife" refers to the yin line six above. The meaning of this line has already been explained in detail in the "Great Treatise." The "Small Image Commentary" for line six three says: "sitting on thorn weeds" is because it is above the yang line; "entering the dwelling and not seeing the wife" is an ominous sign.

九四，來徐徐，困于金車，吝，有終。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。《象》曰：「來徐徐」，志在下也。雖不當位，有與也。

The fourth line of the hexagram "Kun" states: Coming slowly and hesitantly, hindered by a golden carriage and thus trapped, there is some regret, but ultimately there will be a result. Zhu Xi explains: The sixth line at the beginning is the proper corresponding line to the nine in the fourth. The nine in the fourth is in an inappropriate position and lacks the ability to help others, while the sixth at the beginning is actually trapped below, and in the middle it is blocked by the nine in the second. Therefore, the image is like this. However, evil will not overcome righteousness, so although the divination indicates regret, it will certainly end well. As for why the golden carriage is the image of the nine in the second, Zhu Xi says he himself does not know, but he guesses it may be because the Kan hexagram has the image of a chariot. The "Small Image Commentary" of the fourth line says: "Coming slowly and hesitantly," because its intention is on the sixth at the beginning below; although it is in an improper position, it still has a corresponding companion.

九五，劓刖，困于赤紱，乃徐有說，利用祭祀。劓，音見《睽》。刖，音月。說，音悅。劓刖者，傷於上下。上下既傷，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。《象》曰：「劓刖」，志未得也。「乃徐有說」，以中直也。「利用祭祀」，受福也。

The line statement of the fifth line of the Hexagram of困 says: The superior is cut off the nose, the inferior is amputated the foot, and they are trapped by red ceremonial robes, only gradually being able to escape, it is appropriate to hold a worship ceremony. Zhu Xi says that the character "劓" is pronounced as in the Hexagram of睽, "刖" is pronounced the same as "月", and "说" is pronounced "悦". He explains: "劓刖" means both superior and inferior are injured; since both superior and inferior are injured, the red ceremonial sash symbolizing the superior position has nowhere to be used, and instead becomes a source of entanglement. The fifth line is in a state ofpredicament, above it is covered by the yin of the sixth line above, and below it is superior to the yang of the fourth line, hence this image. However, since it is a yang line in the center, and is in the body of兑 (Joy), it is able to endure for a long time and finally achieve release. The divination is contained within the line image; in addition, it is appropriate to hold a worship ceremony, and eventually will receive blessings. The Small Image Commentary of the fifth line of困 says: "劓刖" means the mind has not yet been realized; "乃徐有说" is because it is in the center and upright; "利用祭祀" means it is able to receive blessings.

上六，困于葛藟，于臬危兀危，曰動悔有悔，征吉。藟，力軌反。臬危，五結反。兀危，五骨反。以陰柔處困極，故有困于葛藟，于臬危兀危，曰動悔之象。然物窮則變，故其占曰，若能有悔，則可以征而吉矣。《象》曰：「困于葛藟」，未當也。「動悔有悔」，吉行也。

The line statement of the sixth line at the top of the Hexagram of Being Entrapped says: being entangled by vines and in a state of uncertainty and instability, one says, "One movement will bring regret." If one can genuinely feel regret, then going out is auspicious. Zhu Xi annotated the character "藟" with the pronunciation "li gui fan," "臬危" (i.e., the character "臲," originally split into two characters) with "wu jie fan," and "兀危" (i.e., the character "卼," originally split into two characters) with "wu gu fan." He explained: the sixth line at the top, being a yin and flexible element, is at the extreme of being entrapped, hence the image of being entangled by vines, being in a state of uncertainty and instability, and speaking of "regret from one movement." However, when things reach their extreme, they will change, so the line statement says: if one can genuinely feel regret, then proceeding forward will be auspicious. The Small Image Commentary of the sixth line at the top says: "being entrapped by vines" is because its position is inappropriate; "movement brings regret" implies that proceeding forward will be auspicious.

巽下，坎上。井：改邑不改井，無喪無得，往來井井。汔至亦未□井，羸其瓶，凶。喪，息浪反。汔，許訖反。□，音橘。羸，律裴反。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。□，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。

The hexagram "Well" has the trigram Zhen (Wind) as its lower trigram and Kan (Water) as its upper trigram. The hexagram statement says: "The hexagram Well, the city can be changed, but the well cannot be changed; the well water neither decreases nor increases; people coming and going all draw water from this well. When it seems about to be drawn up, the rope has not yet come out of the well, and the water jar is broken, which is dangerous." (In the line statements and annotations, the character "繘" is originally missing, and here it is marked with a square.) Zhu Xi annotated "丧" with the pronunciation "xi lang fan," "汔" with "xu qi fan," "繘" with the same pronunciation as "ju," and "羸" with "lv pei fan." He explained that a well is a place where water is drawn from the ground; this hexagram uses the trigram Zhen (Wood) penetrating into the trigram Kan (Water) and then drawing the water up, so the hexagram is named "Well." The city may change, but the well does not, so the well water neither decreases nor increases, and all people coming and going draw water from the same well. "汔" means almost or nearly, "繘" is the rope used for drawing water, and "羸" means to be ruined. When the water is almost drawn up but the rope has not yet fully come out of the well and the water jar is broken, it is dangerous. Its interpretation is: the matter in question continues as before, gaining nothing and losing nothing, yet one should be cautious and diligent, and must not fail at the last moment when success is near.

《彖》曰：巽乎水而上水，井，井養而不窮也。上，時掌反。以卦象釋卦名義。「改邑不改井」，乃以剛中也。「汔至亦未□井」，未有功也。「羸其瓶」，是以凶也。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。《象》曰：木上有水，井，君子以勞民勸相。上，如宇，又時掌反。勞，力報反。相，息亮反。木上有水，津潤上行，井之象也。勞民者，以君養民；勸相者，使民相養，皆取井養之義。

The *Commentary on the Judgment* of the *Well* hexagram says: drawing water from the well and bringing it up, this is the *Well*; the well provides water for people and never runs out. Zhu Xi notes the pronunciation of "上" as "shí zhǎng fǎn" and points out that this sentence explains the meaning of the hexagram name through the image. The *Commentary on the Judgment* continues: "Changing the city but not the well," because the second line and the fifth line are strong and centered; "Almost reaching but not yet drawing water from the well," means the effect has not yet been achieved; "Breaking the jar," hence the danger. Zhu Xi explains that these sentences interpret the hexagram statement through the structure of the hexagram and says: "No loss, no gain, the well is constantly working," which means the same as "not changing the well," so the *Commentary on the Judgment* does not explain it again. "Strong and centered" refers to the second and fifth lines. The effect has not yet been achieved, yet the jar is broken, hence the danger. The *Great Image* says: wood above water, this is the *Well*; the gentleman takes this image as a model, to comfort the people and encourage them to help each other. Zhu Xi notes the pronunciation of "上" as "yǔ" and also as "shí zhǎng fǎn," and notes the pronunciation of "劳" as "lì bào fǎn" and "相" as "xī liàng fǎn." He explains: wood with water on top represents the fluid nourishment rising upward, which is the image of the well; "comforting the people" refers to the ruler nurturing the people, and "encouraging mutual assistance" refers to making the people help each other, both derived from the meaning of the well providing water for people.

初六：井泥不食，舊井無禽。泥，乃計反。井以陽剛為泉，上出為功。初六，以陰居下，故為此象。蓋井不泉而泥，則人所不食，而禽鳥亦莫之顧也。《象》曰：「井泥不食」，下也。「舊井無禽」，時舍也。舍，音扌舍。言為時所棄。

The line statement for the first line of the Well hexagram says: The well has accumulated mud at the bottom, and the water is not drinkable; it is an old well that has been abandoned, not even attracting birds. Zhu Xi notes the pronunciation of "泥" as "nǎi jì fǎn". He explains: The well relies on yang strength as its source and its function is to bring water up. The first line, with a yin line at the very bottom, thus has this image. The well has no spring water but only mud, so people do not drink from it, and even birds do not come to look at it. The Small Image Commentary for the first line says: "The well with mud is not drinkable" because it is at the very bottom; "the old well has no birds" because it is abandoned by circumstances. Zhu Xi notes that "舍" is read as "shě" (originally split into two characters "扌" and "舍"), meaning it is discarded by the times.

九二，井谷射鮒，甕敝漏。谷，餘六反，音育。射，石亦反。鮒，音附。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。《象》曰：「井谷射鮒」，無與也。

The line statement for the second line of the Well hexagram says: The water in the well is like a small stream in a valley, only able to supply small fish, and the bucket used to draw water is also broken. Zhu Xi provided phonetic annotations: "valley" is read as "yu lu fan", same as "yu"; "shoot" is read as "shi yi fan"; and "fugu" is read as "fu". He explained: The second line, being a strong yang line in the middle, has the image of a spring source; but it has no proper corresponding line above, and is closely attached to the first line below, so the spring water cannot flow upward. Therefore, the line image is like this. The Small Image Commentary for the second line says: "The well valley shoots small fish," because it has no one to correspond with above.

九三，井渫不食，為我心惻。可用汲，王明並受其福。渫，息列反。渫，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。《象》曰：「井渫不食」，行惻也。求王明，受福也。行惻者，行道之人，皆以為惻也。

The line statement for the third line of the Well hexagram says: The well has been cleaned but no one comes to drink from it, causing me inner sorrow; this well water is drinkable, and if the king is enlightened, all will share its blessings. Zhu Xi notes the pronunciation of "渫" as "xi lie fan," and explains that "渫" means to remove dirt and prevent mud from accumulating. He says: The well has been cleaned but no one drinks from it, causing people to feel compassion. In reality, it is drinkable; if the king is enlightened, he will draw water from this well to benefit all things, and both the giver and the receiver will share the blessing. The third line, with a yang line in a yang position, is at the top of the lower trigram but has not yet been used by the world, hence the line image and statement are as such. The Small Image Commentary for the third line says: "The well has been cleaned but not used," causing even passersby to feel sorrow. Zhu Xi explains that "行恻" refers to the fact that all passersby feel pity for it.

六四，井甃，無咎。甃，側救反。以六居四，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。《象》曰：「井甃，無咎」，修井也。

The sixth line of the fourth in the "Well" hexagram says: Using bricks and stones to build the well wall, there will be no fault. Zhu Xi annotated the character "甃" with the pronunciation "ce jiu fan." He explained: A yin line in the fourth position, although a yin line is in a yin place and thus proper, since a yin and soft line cannot become a spring, it can only repair the well body and not benefit others, so the image of the line is "well repair," and the judgment is no fault. If a person divining is able to self-cultivate, even if there is no immediate benefit to others, he can still avoid blame. The Small Image Commentary of the sixth line in the fourth says: "Well repair, no fault," meaning it is repairing this well.

九五，井洌，寒泉食。洌，音列。洌，潔也。陽剛中正，功及於物，故為此象。占者有其德，則契其象也。《象》曰：寒泉之食，中正也。上六，井收勿幕，有孚元吉。收，詩救反，又如字。幕，音莫。收，汲取也。晁氏云：「收，鹿盧收者也。」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。《象》曰：元吉在上，大成也。

The line statement of the fifth line of the "Well" hexagram says: The well water is clean, and the sweet and cold spring water is suitable for drinking. Zhu Xi notes the pronunciation of "liè" as "liè" and explains that "liè" means clean. He says: The fifth line is yang and strong, and it is in the center and upright, so its function can benefit all things, thus there is such an image. If the person consulting the oracle possesses such virtue, then it corresponds with this image. The small image commentary of the fifth line says: The sweet and cold spring water is suitable for drinking, because the fifth line is in the center and upright. The line statement of the sixth line at the top says: The well water is drawn up but not covered, with sincere faith, it is very auspicious. Zhu Xi notes the pronunciation of "shōu" as "shī jiù fǎn," and it can also be read according to its original pronunciation; he also notes the pronunciation of "mù" as "mò." He explains: "Shōu" means drawing up; Chao Shuo Zhi says "shōu" refers to the pulley used to draw up the rope from the well, and this interpretation is also reasonable; "mù" means covering; "yǒu fú" means the well water comes from the source and is never exhausted. The well achieves its function by drawing water up, and the upper part of the Kan trigram is open and not covered, so although the sixth line at the top is not a yang line, its image is like this. However, the person consulting the oracle must indeed have sincere faith to achieve great auspiciousness. The small image commentary of the sixth line says: Great auspiciousness and being at the top, is because the well's channel has reached this point and the great work is completed.

離下，兌上。革：已日乃孚，元亨，利貞，悔亡。革，變革也。兌澤在上，離火在下，火然則水乾，水決則火滅，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，故必已日而後信。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 of Revolution has the lower trigram Li (Fire) and the upper trigram Dui (Lake). The Hexagram Statement says: "Revolution, only on that day will people believe, it is greatly smooth, favorable to upholding the right path, and regret disappears." Zhu Xi explains: "Revolution" refers to change. Dui Lake is above and Li Fire is below; when fire burns, water is dried up, and when water breaks out, fire is extinguished. Li represents the middle woman and Dui represents the young woman, and together they form this hexagram. The young woman is above and the middle woman is below, their hearts do not align, hence the name Revolution. In the initial stage of change, people are not willing to believe, so it must be until the time has passed that people will believe. Moreover, this hexagram has the virtue of bright and refined appearance within, and the harmonious and joyful atmosphere outside. Therefore, its judgment is: any change will be greatly smooth and in accordance with the right path; all changes are appropriate, and the regret caused by change will disappear. If there is something that goes against the right path, then the change will neither be believed nor be able to proceed, and regret will arise instead.

《彖》曰：「革」，水火相息，二女同居，其志不相得，曰革。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。「已日乃孚」，革而信之。文明以說，大亨以正，革而當，其悔乃亡。說，音悅，當去聲。以卦德釋卦辭。天地革而四時成，湯武革命，順乎天而應乎人。革之時大矣哉。極言而贊其大也。《象》曰：澤中有火，革，君子以治曆明時。治，平聲。四時之變，革之大者。

The Commentary on the Judgment of the Hexagram of Revolution says: "Revolution" refers to water and fire mutually extinguishing each other, and two women living together but with discordant hearts, which is called "revolution." Zhu Xi points out that this is using the symbolic meaning of the hexagram to explain the name of the hexagram, which is generally similar to the Hexagram of Estrangement, but the Hexagram of Estrangement refers to the contradiction between the two, while the Hexagram of Revolution refers to the mutual extinguishing of the two. "Xí" means extinguishing, and also has the meaning of growth. First, the old is extinguished, then the new can grow. The Commentary on the Judgment continues: "Only after the day of change will people believe," meaning that only after a change will people accept it; the brightness and joy of the hexagram indicate great smoothness and conformity to the right path, and a proper revolution naturally eliminates regret. Zhu Xi notes that "shuō" is read as "yuè," and "dāng" is read in the falling tone, and points out that these sentences use the hexagram's virtue to explain the hexagram statement. The Commentary on the Judgment also says: the heavens and earth undergo change, and the four seasons are generated; King Tang of Shang and King Wu of Zhou changed the mandate of heaven, above conforming to the will of heaven and below responding to the hearts of people. The time of the Hexagram of Revolution is indeed great. Zhu Xi says that this is explaining the principle to its utmost and praising its grandeur. The Great Image Commentary says: fire is in the marsh, which is the Hexagram of Revolution; the gentleman takes this image as a model, revises the calendar, and clarifies the seasons. Zhu Xi notes that "zhì" is read in the level tone, and says that the change of the four seasons is the greatest thing in change.

初九，鞏用黃牛之革。鞏，九勇反。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。《象》曰：鞏用黃牛，不可以有為也。

The line statement for the first line of the Gé hexagram says: Use the hide of a yellow ox to bind and secure. Zhu Xi annotated the character "gong" as "jiu yong fan." He explained that although the first line is in a time of change, it is at the beginning of the hexagram and has no corresponding line, so it cannot yet take action, hence this image. "Gong" means firmness, "huang" is the color of the center, "niu" is a yielding creature, and "ge" refers to the hide used for binding and securing things. Although the name of the hexagram "Gé" is also used here, its meaning differs from that of change. The judgment is: One should firmly hold on and not take any action. The sages approach matters of change with such caution. The Small Image Commentary for the first line says: Using the hide of a yellow ox to bind and secure, indicates that one should not take any action at this time.

六二，已日乃革之，征吉，無咎。六二，柔順中正，而為文明之主，有應於上，於是可以革矣。然必已日然後革之，則征吉而無咎。戒占者猶未可遽變也。《象》曰：已日革之，行有嘉也。

The Line Statement of the Sixth Line of the Gua of Change says: Only when the time comes should you change it; traveling is auspicious and there will be no mistakes. Zhu Xi explains: The Sixth Line is flexible and proper, being the main line of the luminous body, and above it is the Nine in the Fifth, which corresponds with it. At this time, change is possible. However, one must wait until the time is right before taking action, in order to achieve auspiciousness and avoid mistakes. This warns those who seek divination that they should not act hastily in seeking change. The Small Image Commentary of the Sixth Line says: When the time comes for change, then action will bring a beautiful result.

九三，征凶，貞厲，革言三就，有孚。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。《象》曰：「革言三就」，又何之矣？言已審。

The line statement for the third line of the Gé hexagram says: Traveling brings danger, and maintaining the correct course also brings peril; after three deliberations on the matter of change, there is trust. Zhu Xi explains: The third line is overly strong and not in the center, and it is at the extreme of the Li trigram, indicating a line that is impetuous and rash in matters of change, hence the warning in the line statement of "traveling brings danger" and "maintaining the correct course brings peril." However, in terms of the situation, change is indeed necessary, so when the discussion on change has been thoroughly deliberated three times and comes to a conclusion, there is then trust, and change can be carried out. The Small Image Commentary for the third line says: The discussion on change has already been deliberated three times; where else can one go? Zhu Xi explains: This means that the matter has been thoroughly considered and understood.

九四，悔亡，有孚，改命，吉。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。《象》曰：改命之吉，信志也。

The line statement for the fourth line of the Gé hexagram says: Regret disappears, the mind is sincere, changing the old destiny, and it is auspicious. Zhu Xi explains: The nine in the fourth line, being a yang line in a yin position, should naturally have regret; but the entire hexagram has already passed the central position and is now at the point where water and fire meet, which is a time for change. Since it is neither too strong nor too weak, it is precisely the right time for change, so regret disappears. However, it is still necessary to have sincerity, and then to make the change, in order to achieve auspiciousness. This indicates that the person consulting the oracle must have the appropriate virtue, be in a time that calls for change, and also have sincerity, in order to eliminate regret and gain auspiciousness. The small image commentary for the fourth line says: Changing the old destiny and achieving auspiciousness is because people follow his will.

九五，大人虎變，未占有孚。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。《象》曰：「大人虎變」，其文炳也。

The line statement of the fifth line of the "Revolution" hexagram says: The great person's transformation is like a tiger shedding its old fur and growing new fur that is neat and bright, so that people believe in him without needing to consult a divination. Zhu Xi explains: The tiger is the image of the great person; "change" refers to tigers shedding their old fur and growing new fur that is neat and bright, thus appearing fresh and new. For the great person, this is self-renewal of virtue and causing the people to be renewed to the utmost, in harmony with the way of heaven and the hearts of people. The fifth line, which is the main line for transformation with the virtue of yang strength and uprightness, thus has this image. If one obtains this line through divination, such a result will be verified; however, it is also necessary that people already believe he is indeed like this before the divination is made, which is worthy of this line. The small image commentary of the fifth line says: "The great person's tiger-like transformation," meaning his literary brilliance shines brightly.

上六，君子豹變，小人革面，征凶，居貞吉。革道已成，君子如豹之變，小人亦革面以聽從矣。不可以徵，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。《象》曰：「君子豹變」，其文蔚也。「小人革面」，順以從君也。蔚，紆胃反。

The line statement of the Sixth line at the top of the Gé hexagram says: A gentleman's change is like a leopard shedding its fur, while the petty person also changes his expression and submits. At this time, going out is dangerous, but staying in place and maintaining correctness brings good fortune. Zhu Xi explains: The way of change has now reached its completion. The gentleman changes like a leopard shedding its fur, his virtue becoming more refined and renewed each day. Even the petty person changes his appearance and submits. At this time, there should be no further military campaigns; staying in place and maintaining correctness brings good fortune. Change is something done only when necessary, and it should not be carried to excess. Moreover, the Sixth line is weak in quality and strength, so it should not take action. Therefore, those who consult the oracle should act accordingly. The Small Image Commentary of the Sixth line at the top says: "The gentleman's change" refers to his virtue becoming more refined and flourishing. "The petty person changes his face" refers to their submission and obedience to the superior. Zhu Xi provides the pronunciation of "蔚" as "yū wèi fǎn".

巽下，離上。鼎：元吉亨。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，又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 of the Cauldron has the Lower Trigram Xun (Wind) and the Upper Trigram Li (Fire). The Hexagram Statement says: "The Cauldron brings great success." Zhu Xi explains that the cauldron is a vessel used for cooking. In terms of the trigram structure, the lowest line is yin, resembling the legs of the cauldron; the second, third, and fourth lines are yang, resembling the body of the cauldron; the fifth line is yin, resembling the handle of the cauldron; and the top line is yang, resembling the bar used to lift the cauldron. Together, these lines form the image of a cauldron. Furthermore, Xun (Wood) is used to feed the fire of Li (Fire), which is exactly the function of a cauldron, hence the name of the Hexagram is "The Cauldron." The Lower Trigram Xun represents humility and submission, while the Upper Trigram Li represents sight. The line six in the fifth position also corresponds to the handle, so there is an image of inner humility and outer clarity. In terms of change, this hexagram comes from the Hexagram of Xun, with a yin line moving upward to the fifth position and corresponding with the yang line nine in the second position, hence the divination statement says "great success." As for the character "ji" (auspicious) in the Hexagram Statement, it is an added character.

《彖》曰：「鼎」，象也。以木巽火，亨飪也。聖人亨以享上帝，而大亨以養聖賢。亨，普庚反。飪，入甚反。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。巽而耳目聰明，柔進而上行，得中而應乎剛，是以元亨。上，時掌反。以卦象、卦變、卦體釋卦辭。《象》曰：木上有火，鼎，君子以正位凝命。鼎，重器也，故有正位凝命之意。凝，猶至道不凝之凝，《傳》所謂「協於上下，以承天休」者也。

The Commentary on the Judgment of the Hexagram "Ding" says: The hexagram "Ding" takes the image of a vessel. Using wood to be placed into fire, this represents cooking. The sage cooks animals for sacrifices to the Supreme Deity, and also cooks extensively to honor the virtuous. Zhu Xi provided the pronunciation of "hen" (meaning "to cook") as "pu geng fan," and of "ren" as "ru shen fan," and pointed out that these sentences explain the meaning of the hexagram name by using the structure of the hexagram and the two trigrams above and below, and then speak of the greatest aspect: offering sacrifices to the Supreme Deity is important in sincerity and respect, and using a single ox is sufficient; honoring the virtuous requires preparing elaborate food and sacrificial offerings, and thus it is said "greatly cooked." The Commentary on the Judgment continues: Humble and compliant, with clear perception and intelligence, the flexible line advances to a high position, occupies the central position, and corresponds with the yang line, thus achieving great success. Zhu Xi provided the pronunciation of "shang" as "shi zhang fan," and pointed out that these sentences explain the hexagram statement by using the hexagram image, transformation, and structure. The Great Image Commentary says: Wood above fire, this is the hexagram "Ding"; the gentleman takes this image as a model, maintaining his proper position and stabilizing the mandate he receives. Zhu Xi explained: The ding is a heavy vessel of the state, thus it signifies maintaining proper position and stabilizing the heavenly mandate. "Stabilizing" is like the "ning" in the Doctrine of the Mean, "guo bu zhi de, zhi dao bu ning yan," which is also the meaning of "ning" as described in the Zuo Zhuan, "harmony between above and below, to receive the beautiful and good mandate of heaven."

初六，鼎顛趾，利出否，得妾以其子，無咎。出，尺遂反，又如字。否，音鄙。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，亦猶是也。此爻之象如此。而其占無咎，蓋因敗以為功，因賤以致貴也。《象》曰：「鼎顛趾」，未悖也。「利出否」，以從貴也。鼎而顛趾，悖道也。而因可出否以從貴，則未為悖也。從貴，謂應四，亦為取新之意。

The line statement for the first line of the Hexagram of the Cauldron says: The foot of the cauldron is overturned, thus expelling the filth inside; it is like taking a concubine who gives birth to a son, which is without fault. Zhu Xi notes the pronunciation of "出" as "chi sui fan," which can also be read according to its original sound; he also notes the pronunciation of "否" as the same as "bi." He explains: The first line is located at the very bottom of the cauldron, symbolizing the foot of the cauldron; it corresponds with the fourth line, which pulls it upward, causing the cauldron to overturn. However, at the beginning of the hexagram, the cauldron has not yet been filled with food, but it contains old filth. By overturning it, the filth is expelled, which turns into a good thing; similarly, taking a concubine and thus obtaining a son is the same. The image of this line is thus, and the divination indicates no fault, because it achieves function through failure and attains honor through humility. The Small Image Commentary for the first line says: "The cauldron overturns its foot," which is still not contrary to propriety; "it is advantageous to expel the filth," which is to follow the superior. Zhu Xi explains: Overturning the foot of the cauldron is inherently contrary to propriety; but by doing so, one can expel filth and thus follow the superior, which is not contrary to propriety. The term "following the superior" refers to its correspondence with the fourth line, and also implies the idea of discarding the old and taking in the new.

九二，鼎有實，我仇有疾，不我能即，吉。仇，音求。以剛居中，鼎有實之象也。我仇，謂初。陰陽相求而非正，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，是以其象如此。而其占為如是，則吉也。《象》曰：「鼎有實」，慎所之也。「我仇有疾」，終無尤也。有實而不慎其所往，則為仇所即而陷於惡矣。

The line statement for the second line of the "Ding" hexagram says: The cauldron is full of food, and the one who is paired with me has a sickness and cannot come close to me, which is吉利. Zhu Xi notes that "chou" is pronounced the same as "qiu." He explains: The nine in the second line, being a yang line in the center of the lower trigram, represents the image of the cauldron being full of food; "my chou" refers to the initial six. Yin and yang seek union but do so improperly, thus becoming怨偶 and falling into wrongdoing together. The nine in the second line can maintain itself by holding firm in the center with yang strength, so even though the initial six is close, it cannot approach. Therefore, the line image is as such; the divination is吉利. The small image commentary for the second line says: "The cauldron has food," one should be cautious about one's direction; "my chou has a sickness," ultimately there will be no mistake. Zhu Xi adds: If the cauldron has food but one is not cautious about one's direction, then the怨偶 will approach and both will fall into wrongdoing together.

九三，鼎耳革，其行塞，雉膏不食，方雨虧悔，終吉。行，下孟反。塞，悉則反。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。雖承上卦文明之腴，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。《象》曰：「鼎耳革」，失其義也。

The line statement for the third line of the Geng (鼎) hexagram says: The handle of the tripod has changed, the tripod cannot be moved, and the delicious wild chicken cannot be eaten; but when yin and yang harmonize and rain falls, regret is reduced, and finally it is auspicious. Zhu Xi annotated "行" as "xia meng fan" and "塞" as "xi zhe fan." He explained: The third line, with a yang line in the middle of the belly of the tripod, is originally a line that possesses good things; but it is overly strong and has lost the middle path, crossing over the fifth line to correspond with the top line, and is at the top of the lower trigram, which is a time of change. Therefore, there is an image of the handle of the tripod changing and the tripod being unable to be moved. Although it is connected to the upper trigram's civilized abundance and has the delicious taste of wild chicken, it cannot be used to give to others. However, since the third line has a yang line in a yang position and is correct, as long as it can maintain itself, yin and yang will eventually harmonize, and regret will disappear. If the person consulting the oracle can do this, then although it was initially not favorable, it will ultimately be auspicious. The Small Image Commentary for the third line of the Geng hexagram says: "The handle of the tripod has changed," meaning it has lost its proper meaning.

九四，鼎折足，覆公飠束，其形渥，凶。折，之舌反。覆，方服反。飠束，送六反。渥，乙角反。晁氏曰「形渥」，諸本作「刑屋刂」，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。《象》曰：「覆公飠束」，信如何也！言失信也。

The line statement for the fourth line of the "Ding" hexagram says: The tripod is broken at the foot, overturned, spilling the delicacies of the prince, the body of the tripod is stained with filth, resulting in danger. Zhu Xi annotated the pronunciation of "折" as "zhī shé fǎn", "覆" as "fāng fú fǎn", "饣束" (i.e., "餗") as "sòng liù fǎn", and "渥" as "yǐ jué fǎn". He also cited Zhao Shuozi's explanation: "Xing wu" in various versions is written as "xing wu li" (i.e., "xing zhi"), meaning severe punishment, and he now follows this interpretation. He explained that the fourth line is located in the upper trigram, which is a line bearing great responsibility, yet it corresponds downward to the Yin line of the first line, making it unable to bear this responsibility. Therefore, the line's image is thus, and the divination result is ominous. The small image commentary for the fourth line of the "Ding" hexagram says: "Overturned the delicacies of the prince." What kind of trust is this! Zhu Xi explained that this refers to the loss of trust.

六五，鼎黃耳、金鉉，利貞。鉉，玄典反。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。《象》曰：「鼎黃耳」，中以為實也。

The Line Statement of the Fifth Line of the Hexagram of the Cauldron says: The cauldron is adorned with a yellow cauldron ear and a metallic bar used to lift the cauldron, which is favorable for maintaining firmness and uprightness. Zhu Xi provided the pronunciation of "铉" as "xuán diǎn fǎn". He explained: The Fifth Line in the cauldron symbol represents the position of the cauldron ear, and since the Fifth Line has the virtue of being in the center, it is called "yellow ear"; "metal" refers to something firm and strong, and "铉" is the horizontal bar that passes through the cauldron ear to lift the cauldron. The Fifth Line is internally empty and tranquil, and corresponds with the firmness and strength of the Second Line, so the image of the line is like this, and the divination is about maintaining firmness and uprightness. Some people also say that "gold铉" refers to the Ninth Line at the top, but this point still needs further detailed examination. The Small Image Commentary of the Fifth Line says: "The cauldron has a yellow ear," meaning it uses the virtue of being in the center as its internal substance.

上九，鼎玉鉉，大吉，無不利。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，無不利。蓋有是德，則如其占也。《象》曰：玉鉉在上，剛柔節也。

The line statement for the Upper Ninth line of the "Ding" hexagram says: When the tripod is paired with a jade handle, it brings great good fortune and no misfortune. Zhu Xi explains: The Upper Ninth line corresponds to the position of the handle in the image of the tripod. Since the Upper Ninth line is a yang line in a yin position, it embodies strength tempered with gentleness, thus symbolizing the jade handle. The divination indicates great good fortune with no adverse outcomes. If one possesses such a harmonious blend of strength and flexibility, the outcome will be as described in the line statement. The Small Image Commentary for the Upper Ninth line says: The jade handle is placed high above, symbolizing the proper balance between firmness and softness.

震下，震上。震：亨。震來□□，笑言啞啞，震驚百里，不喪匕鬯。□，許逆反。啞，烏客反。喪，息浪反。匕，必以反。鬯，敕亮反。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。震有亨道。震來，當震之來時也。□□，恐懼驚顧之貌。震驚百里，以雷言。匕，所以舉鼎實。鬯，以禾鉅黍酒和鬱金，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。

The Hexagram Zhen has its lower and upper trigrams both as Zhen. The Hexagram Statement says: "Zhen, it is smooth. When the thunder comes, people are frightened and look around, but afterwards they talk and laugh as before; the thunder's sound shakes a hundred miles away, yet the person in charge of the sacrifice does not drop the spoon or the wine." (The characters "xu xu" in the Line Statement and annotations are originally missing, and are indicated here with squares.) Zhu Xi provided the pronunciation for "xu" as "xu ni fan," for "ya" as "wu ke fan," for "sang" as "xi lang fan," for "bi" as "bi yi fan," and for "chang" as "chi liang fan." He explained: "Zhen" means movement. A yang line arises from beneath two yin lines, striving upward and moving, hence called Zhen; its image is thunder, which corresponds to the eldest son in the family. Zhen itself contains the principle of smoothness. "Zhen comes" refers to the time when the thunder strikes; "xu xu" describes the appearance of fear and looking around. "Shaking a hundred miles" refers to the sound of thunder. "Bi" is the spoon used to take meat from the tripod, and "chang" is a fragrant wine made from black millet and saffron, used for pouring on the ground to worship spirits. "Not losing the spoon and wine" refers to the eldest son's responsibility. The divination for this hexagram is: if one remains fearful, it will bring blessings, and one will not lose the important task one is entrusted with.

《彖》曰：「震」，亨。震有亨道，不待言也。「震來□□」，恐致福也。「笑言啞啞」，後有則也。恐致福，恐懼以致福也。則，法也。「震驚百里」，驚遠而懼邇也。出，可以守宗廟社稷，以為祭主也。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。《象》曰：洊雷，震，君子以恐懼修省。洊，在薦反。省，悉井反。

The Commentary on the Judgment of the Zhen hexagram says: "Zhen, smooth." Zhu Xi explains that Zhen itself has the way of smoothness, which does not need further explanation. The Commentary on the Judgment continues: "Zhen comes with fear," which is due to fear bringing blessings; "laughing and speaking joyfully," refers to subsequent actions having order. Zhu Xi explains that "fear brings blessings" means gaining blessings through fear; "then" refers to order. The Commentary on the Judgment also says: "Zhen shakes a hundred li," meaning shaking far away and making those nearby cautious; the eldest son comes forth to inherit, able to guard the ancestral temple and state, serving as the master of worship. Zhu Xi says that Cheng Yi thought the phrase "fear nearby" was missing the four characters "not losing the sacrificial wine," and now we follow this interpretation; "coming forth" refers to inheriting the ancestors and presiding over worship, and some say "coming forth" is a mistake for the character "chung." The Great Image Commentary says: thunder sounds continuously, which is Zhen; the gentleman takes this as a model, keeping fear in heart and self-cultivation and self-examination. Zhu Xi provides the pronunciation of "jian" as "zai jian fan" and "sheng" as "xi sheng fan."

初九，震來□□，後笑言啞啞，吉。成震之主，處震之初，故其占如此。《象》曰：「震來□□」，恐致福也。「笑言啞啞」，後有則也。六二，震來，厲，億喪貝，躋于九陵，勿逐，七日得。躋，子西反。六二乘初九之剛，故當震之來而危厲也。「億」字未詳。又當喪其貨貝，而升於九陵之上。然柔順中正，足以自守，故不求而自獲也。此爻占具象中，但九陵、七日之象，則未詳耳。

The line statement for the first line of the Zhen hexagram says: When a startling thunder comes, one feels fear and looks around, but later one can laugh and remain calm, which is auspicious. Zhu Xi explains: The first line is the main line that forms the Zhen hexagram, and it is located at the beginning of the movement of shaking, so the divination is as such. The small image commentary for the first line says: "Shaking comes with fear," which is due to fear bringing auspiciousness; "laughing and speaking in a cheerful manner," which means that after this, there is a proper way of acting. The line statement for the second line says: When a startling thunder comes, there is danger; one estimates the loss of wealth, and has to climb up to a high mountain; one does not need to search for it, and after seven days it will be regained. Zhu Xi provides the pronunciation for the character "跻" as "zi xi fan." He explains: The second line is above the yang of the first line, so when the thunder shakes, there is an image of danger. The meaning of the character "亿" is still unclear. At this time, it has to lose its wealth and coins, and climb up to a high mountain to take refuge; however, the second line is gentle and resides in the center and is upright, so it is sufficient to maintain itself, thus there is no need to seek and it will naturally regain what was lost. The divination for this line is contained within the line image, although Zhu Xi says he does not yet understand the images of "nine mountains" and "seven days."

《象》曰：「震來，厲」，乘剛也。六三，震蘇蘇，震行無眚。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。《象》曰：「震蘇蘇」，位不當也。

The Image Commentary explains the line Six in the Second, saying: The Line Statement says "Thunder comes, danger." This is because Six in the Second, with its yin and soft nature, is positioned over Nine at the Beginning, which is yang and strong. Yin riding on Yang is considered a dangerous situation. The Line Statement for Six in the Third says: Thunder comes, and people appear scattered and confused. If one can act in the fear caused by the thunder, then misfortune will not occur. "Su su" refers to a state of slowness, confusion, and a sense of loss. Six in the Third, being a yin line in a yang position, is in an improper place during the time of thunder, thus showing this confused state. If the person divining can use this fear to take action and remove the improper aspects within themselves, they can avoid misfortune. The Image Commentary says: Therefore, the situation of "Su su" arises because the position of Six in the Third is improper.

九四，震遂泥。泥，乃計反。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。《象》曰：「震遂泥」，未光也。六五，震往來，厲，億無喪，有事。喪，息浪反。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。《象》曰：「震往來，厲」，危行也。其事在中，大無喪也。

The fourth line statement says: "Thunder shakes but falls into a muddy pit." The character "泥" here is read in the falling tone (nai ji fan). The fourth line, which is a yang line, is in a yin position, neither in the center nor in the correct place, and is trapped between the third and fifth lines, both yin lines. Thus, it can no longer shake. "遂" means to go away and not return, and "泥" means to be stuck and submerged. The Image Commentary says: "Thunder shakes and is stuck in mud," meaning that the yang virtue of the fourth line is still unable to shine. The fifth line statement says: Thunder shakes back and forth, and both directions are dangerous, but as long as one's measure is appropriate, there will be no loss, and one can still properly perform sacrifices. "丧" is read in the falling tone (xi lang fan). With a yin line in a yang position, and at the time of thunder shaking, it is in constant danger. Fortunately, it is in the center of the upper trigram, so it does not lose anything and can still act. Those who divinate should hold fast to the middle path without deviation. Although the situation is dangerous, there will be no loss. The Image Commentary says: "Thunder shakes back and forth, dangerous," meaning that action involves danger; since the matters governed by the fifth line are all in the middle path, there will be no major loss in general.

上六，震索索，視矍矍，征凶。震不于其躬，于其鄰，無咎。婚媾有言。索，桑落反。矍，俱縛反。以陰柔處震極，故為索索、矍矍之象，以是而行，其凶必矣。然能及其震未及其身之時，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。《象》曰：「震索索」，中未得也。雖凶無咎，畏鄰戒也。中，謂中心。

The line statement of the sixth line at the top says: beneath the thunder shaking, one's steps are trembling and one's eyes are startled and looking around; at this time, going out will certainly bring misfortune. The thunder has not yet struck oneself, but only the neighbor, so if one is thus alert, there will be no mistake, but among married couples, there are bound to be some idle words. "Suo" is read as Sang Luo fan, and "Jue" is read as Ju Fu fan. The sixth line at the top, with its yin and soft nature, is at the extreme point of the thunder shaking, hence the image of trembling steps and startled eyes; proceeding with such an appearance, misfortune is inevitable. However, if one can take advantage of the fact that the shaking has not yet reached oneself, and examine and correct oneself with a sense of caution, there will be no mistake, though it is still unavoidable to have some remarks from relatives by marriage. This is a warning to the person divining to act in this way. The image commentary says: the appearance of "Zhen suo suo" is because the sixth line at the top has not yet truly attained mastery within itself; although originally it is a凶, it can avoid mistake because it sees the neighbor being struck by the thunder and thus becomes cautious. Here, "zhong" refers to the heart.

艮下，艮上。艮其背，不獲其身，行其庭，不見其人，無咎。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。止於所當止，則不隨身而動矣，是不有其身也。如是，則雖行於庭除有人之地，而亦不見其人矣。蓋艮其背而不獲其身者，止而止也，行其庭而不見其人者，行而止也。動靜各止其所，而皆主夫靜焉，所以得無咎也。

This hexagram has both the inner and outer trigrams as Gen. The hexagram statement says: "Stopping on one's back, one does not perceive one's own body; walking through one's courtyard, one does not see the people in the courtyard, thus there will be no mistakes." The meaning of "Gen" is to stop. A yang line stops over two yin lines, with yang energy rising from below and stopping at the highest point, hence the meaning of "stop." Its image is a mountain, taking the earth of the Kun trigram and forming a high and elevated shape above it, similarly implying that when something reaches its extreme, it stops advancing. Its divination is: one must be able to stop on one's back without being attached to one's own body, and walk through the courtyard without seeing the people in it, thus there will be no mistakes. The human body is a moving thing, while the back is still and unmoving. "Geng qi bei" means stopping at the place where one should stop; stopping at the proper place will not lead to reckless movement along with the body, which is "bu you qi shen." When this is achieved, even in places like the courtyard steps where people pass by, one still does not see people. "Geng qi bei er bu huo qi shen" means maintaining stillness when still; "xing qi ting er bu jian qi ren" means maintaining stillness even when moving. Movement and stillness each stop at their proper places, and both are governed by stillness, hence there will be no mistakes.

《彖》曰：「艮」，止也。時止則止，時行則行，動靜不失其時，其道光明。此釋卦名。艮之義則止也。然行止各有其時，故時止而止，止也；時行而行，亦止也。艮體篤實，故又有光明之義。大畜於艮，亦以輝光言之。

The Commentary on the Judgment says: "Gèn" means to stop. When it is time to stop, stop; when it is time to move, move. Whether moving or still, one does not miss the proper time, and thus the path is naturally bright. This passage explains the name of the hexagram. The meaning of "Gèn" is indeed "to stop," but movement and stillness each have their own proper time. Therefore, stopping at the right time is stopping; acting at the right time is also stopping—stopping at its proper position. The hexagram of Gèn has a solid and firm structure, so in addition to the meaning of "to stop," it also contains the meaning of brightness. The hexagram of Dà Xù also has Gèn as its upper trigram, and the Commentary on the Judgment similarly uses "bright radiance" to describe it.

「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。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 continues by saying: "Geng its stillness" means that it stops at the place where it should stop. In this hexagram, the yao positions of the upper and lower trigrams are the same and thus cannot correspond with each other, so they do not interact. Therefore, the hexagram statement says, "Not seeing oneself, walking through the courtyard, not seeing people, no blame." This passage explains the hexagram statement. The Commentary on the Judgment replaces the character "back" in the hexagram statement with "stillness," emphasizing that "back" refers to the part of the body where stillness resides. From the structure of the hexagram, the yao of the inner trigram and the outer trigram, namely the first and fourth, second and fifth, and third and top yao, have the same yin and yang attributes, which is called "enemy response" rather than "correct response," so they do not interact. Since they do not interact, one cannot see oneself internally and cannot see others externally, thus there is no blame. Zhao Shuozhi of the Song dynasty believed that "Geng its stillness" in the Commentary on the Judgment should be written as "Geng its back" as in the hexagram statement.

《象》曰：兼山，艮，君子以思不出其位。初六，艮其趾，無咎，利永貞。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。《象》曰：「艮其趾」，未失正也。

The Image Commentary says: Two mountains overlapping and adjacent represent the image of the Hexagram of艮 (Mountain); thus, the gentleman understands that his thoughts should not exceed his position. The Line Statement of the first line says: Stopping the toes from moving recklessly, there is no fault, and it is appropriate to maintain firmness and constancy. The first line, being a yin and flexible line, occupies the lowest position of the Hexagram of艮, hence the image of stopping the toes. If the person divining can stop at the beginning of movement like this, there will be no fault; but because it is yin and flexible, it is easily shaken, so it is warned to maintain firmness and constancy. The Image Commentary says: "Stopping the toes" indicates that the first line has not yet lost the right path.

六二，艮其腓，不拯其隨，其心不快。拯，之凌反。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。《象》曰：「不拯其隨」，未退聽也。三止乎上，亦不肯退而聽乎二也。

The Line Statement for the second line says: "Stop the calf muscle, unable to lift up to rescue the part that follows, feeling unhappy." The character "拯" is read as "ling" in reverse. The second line is in the middle of the lower trigram and is in the proper position and correct, having already stopped the calf muscle. The third line is located at the waist, which is the part that follows the calf muscle, but it is overly strong and not centered, insisting on stopping above. Although the second line is central and correct, its nature is weak and lacks the strength to go up and rescue the third line, hence the feeling of unhappiness. The judgment of this line is already included in the trigram image, and the following lines should be interpreted in the same way. The Image Commentary says: "Unable to rescue the following part" because the third line refuses to yield and obey. The third line stops above and does not wish to retreat and obey the second line.

九三，艮其限，列其夤，厲熏心。夤，引真反。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。危厲熏心，不安之甚也。《象》曰：「艮其限」，危熏心也。六四，艮其身，無咎。以陰居陰，時止而止，故為艮其身之象，而占得無咎矣。《象》曰：「艮其身」，止諸躬也。

The line statement of nine in the third says: forcing the waist to be stopped, causing the muscles along the spine to feel as if torn apart, with a sense of danger and peril burning in the heart like a fierce fire. "Yin" is pronounced "yin" and "zhen." "Xian" refers to the place where the body meets above and below, that is, the waist and hips; "Yin" refers to the flesh along the spine. Stopping at the lower leg is merely not advancing further. Nine in the third, with its overly strong and non-centered nature, is precisely at the waist area. By forcefully stopping the waist, the person is unable to bend or stretch, with the upper and lower body separated from each other, just like the spinal muscles being torn apart. The feeling of danger and peril burns in the heart, indicating extreme unease. The image commentary says: "Stopping at the waist," hence the feeling of danger and peril burning in the heart. The line statement of six in the fourth says: stopping the entire body, there is no fault. Six in the fourth, with a yin line in a yin position, stops when it should stop, thus presenting the image of stopping the entire body. The divination result therefore has no fault. The image commentary says: "Stopping the body," meaning stopping the entire body.

六五，艮其輔，言有序，悔亡。六五當輔之處，故其象如此，而其占悔亡也。悔，謂以陰居陽。《象》曰：「艮其輔」，以中正也。「正」字羨文，叶韻可見。上九，敦艮，吉。以陽剛居止之極，敦厚於止者也。《象》曰：敦艮之吉，以厚終也。

The Line Statement of the fifth line says: Keep your mouth closed, speak in an orderly and orderly manner, and regret disappears. The fifth line is at the position of the mouth, so it takes this line image, and the divination indicates that regret disappears. The term 'regret' refers to the fact that a yin line is in a yang position, which should naturally bring regret. The Image Commentary says: Being able to 'keep the mouth closed' is because the fifth line is in the center of the upper trigram. The character 'zheng' is an added character, which can be seen from the rhyme. The Line Statement of the top line says: Be sincere and steadfast in maintaining the principle of stopping, which is auspicious. The top line, with its yang strength, is at the extreme of the stopping position, and is the most sincere and steadfast line in terms of stopping. The Image Commentary says: 'Being sincere and steadfast' is auspicious because it can be sincere and steadfast throughout the matter.

艮下，巽上。漸：女歸吉，利貞。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。《彖》曰：漸之進也，女歸吉也。「之」字疑衍，或是「漸」字。進得位，往有功也，進以正，可以正邦也。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。其位，剛得中也。以卦體言，謂九五。止而巽，動不窮也。以卦德言，漸進之義。

This hexagram has the inner trigram Gen (Mountain) and the outer trigram Xun (Wind). The hexagram statement says: The hexagram "Zhan" (Gradual Progress) signifies good fortune for a woman when she marries, and it is favorable to maintain uprightness. "Zhan" means gradual progress. In terms of the hexagram structure, the lower trigram Gen represents stillness and the upper trigram Xun represents flexibility, implying a lack of impatience and rashness. Thus, there is an image of a woman marrying according to propriety. Furthermore, from the second line to the fifth line, each line is in the correct position and upright, so the judgment is that a woman's marriage is favorable, and it also warns that uprightness is beneficial. The commentary on the judgment says: The gradual progress of this hexagram is like a woman's marriage, which is good. The character "zhi" (to go) here is likely a later addition, or it should be "zhan" (gradual progress). The commentary continues: advancing and attaining the proper position, moving forward can achieve success; following the upright path can correct the state. This uses the changing of the hexagram to explain the meaning of "li zhen" (favorable uprightness) in the hexagram statement. The changing of this hexagram, viewed from the hexagram "Huan" (Dispersal), is that the second line of "Huan" moves up to the third position; viewed from the hexagram "Lv" (Travel), it is that the fourth line of "Lv" moves up to the fifth position, and both attain the correct position and uprightness. The commentary also says "qi wei, gang de zhong ye," which refers to the structure of the hexagram, indicating that the fifth line is a strong yang line occupying the central position. Furthermore, "zhi er xun, dong bu qiong ye," refers to the nature of the hexagram, explaining the meaning of stillness below and flexibility above, and gradual progress.

《象》曰：山上有木，漸，君子以居賢德善俗。二者皆當以漸而進。疑「賢」字衍，或「善」下有脫字。初六，鴻漸于干，小子厲，有言，無咎。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。《象》曰：小子之厲，義無咎也。

The Image Commentary says: Mountains with trees, this is the image of the hexagram Zhan; the gentleman thus understands that cultivating his own virtue and improving the customs of a region must both proceed gradually in order to be accomplished. The character "Xian" is likely a later addition, or there may be a missing character beneath "Shan." The line statement of the first line says: Wild geese gradually fly to the water's edge, the young ones are in danger and may bring some words, but there is no fault. Wild geese fly in order, advancing with restraint. "Gan" refers to the water's edge. The first line is just beginning to enter from below, has not yet found a place to rest, and above there is no proper correspondence, hence this line image. Its judgment is: Like a young person in a precarious situation, although it may bring criticism, it is without fault in terms of righteousness. The Image Commentary says: The precarious situation of the young person is without fault in terms of righteousness.

六二，鴻漸于盤，飲食衎衎，吉。衎，苦旦反。盤，大石也。漸遠於水，進於盤而益安矣。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。《象》曰：「飲食衎衎」，不素飽也。素飽，如《詩》言「素餐」。得之以道，則不為徒飽，而處之安矣。

The line statement of the second line says: The wild geese gradually fly up to a large rock, enjoying peaceful and happy meals, which is auspicious. "Kan" is pronounced as "kǔ dàn." "Pan" refers to a large stone. The wild geese move away from the water, and when they reach the rock, they become more secure. "Kan kan" describes a happy and harmonious state. The hexagram line six in the second is gentle and proper, advancing in a gradual and appropriate manner, and it is in a correct relationship with the nine in the fifth above, so this image is taken, and the judgment is auspicious. The image commentary says: "Enjoying happy meals" is because it is not receiving benefits without merit. The idea of "simple satisfaction" is similar to "simple meal" in the Book of Songs, Wei Wind, "Fatan," which refers to receiving benefits without merit. If the benefits come from the proper path, it is not considered as eating and drinking without merit, and being in this position naturally brings stability.

九三，鴻漸于陸，夫征不復，婦孕不育，凶，利禦寇。復，房六反。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。《象》曰：「夫征不復」，雖群丑也。「婦孕不育」，失其道也。利用禦寇，順相保也。離，力智反。

The line statement for the third line says: The wild geese gradually fly to the high and level land. The husband goes on a distant campaign and does not return, the wife becomes pregnant but does not give birth, which is ominous; it is only suitable for defending against foreign invaders. "Fu" is read as Fang Liu Fan. The wild goose is a water bird, and level land is not its proper dwelling. The third line is overly strong and not in the central position, and there is no proper correspondence above it, so this line is taken as an image. Its divination is that the husband goes on a distant campaign and does not return, the wife becomes pregnant but does not give birth, and there is no greater danger than this. However, because it is overly strong, it is actually advantageous for defending against invaders. The Image Commentary says: "The husband goes on a distant campaign and does not return," meaning that although it is among the multitude, it is isolated and without a mate; "the wife becomes pregnant but does not give birth," meaning that it has lost the proper way of husband and wife; it is suitable for defending against invaders, meaning that the superior and inferior are in harmony and both are preserved. "Li" is read as Li Zhi Fan here.

六四，鴻漸于木，或得其桷，無咎。桷，音角。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。《象》曰：「或得其桷」，順以巽也。九五，鴻漸于陵，婦三歲不孕，終莫之勝，吉。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。《象》曰：「終莫之勝，吉」，得所願也。

The Line Statement of the Fourth Line says: The wild geese gradually fly up to the trees, perhaps finding a straight branch to rest on, without fault. "Jué" is pronounced the same as "jué." Wild geese do not usually rest on trees, and "jué" refers to a straight horizontal branch. Occasionally obtaining such a straight branch allows for a secure resting place. The Fourth Line is above the Third Line's yang, but it is itself yin and in harmony with the virtue of Xun. Therefore, it takes this image; if the diviner can act with gentleness and humility, there will be no fault. The Image Commentary says: "Perhaps obtaining the straight branch" is because it is gentle and humble. The Line Statement of the Fifth Line says: The wild geese gradually fly up to the high hill, the wife is unable to conceive for three years, but ultimately no one can surpass it, which is auspicious. "Ling" refers to a high hill of earth. The Fifth Line is in the position of honor, and the Second Line is its corresponding line below, but it is separated by the Third and Fourth Lines. Nevertheless, this corresponding relationship cannot be taken away. Therefore, it takes this image; if the diviner is in such a situation, it is auspicious. The Image Commentary says: "Ultimately no one can surpass it, auspicious," meaning that the desire will ultimately be fulfilled.

上九，鴻漸于陸；其羽可用為儀，吉。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。位雖極高，而不為無用之象，故其占為如是則吉也。《象》曰：「其羽可用為儀，吉」，不可亂也。漸進愈高，而不為無用。其志卓然，豈可得而亂哉。

The line statement of the Upper Ninth line says: The wild geese gradually fly to higher places, their feathers can be used for ceremonial decorations, which is auspicious. The Song Confucian scholars Hu Yuan and Cheng Yi both believed that the character "陆" here should be read as "逵," meaning a path in the clouds. Reading it according to the rhyme, this interpretation is indeed correct. "仪" refers to ceremonial decorations such as feathered standards, banners, and great flags. The Upper Ninth line is at the highest position, beyond the six lines where people reside, yet its feathers can still be used for ceremonial purposes. Although its position is extremely high, it does not fall into a state of being useless, hence the divination is auspicious. The Image Commentary says: "Its feathers can be used for ceremonial purposes, which is auspicious," because it cannot be disturbed. The higher it progresses, the less likely it becomes useless; such an independent and noble aspiration is beyond the reach of disturbance.

兌下，震上。歸妹：征凶，無攸利。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。

This hexagram has the inner trigram Dui and the outer trigram Zhen. The hexagram statement says: "The hexagram of Guimei signifies a maiden going out to marry, and going forward brings misfortune, with nothing beneficial. A woman going out to marry is called 'guí'; 'mei' refers to a maiden. Dui represents a maiden who goes to follow Zhen, which symbolizes the eldest son. The two are driven by joy and restlessness, which is not in accordance with proper conduct, hence the name of this hexagram is Guimei. Now looking at the lines from six two to six five and four, all are not in proper position and not in the correct place. Six three and six five are both yin and soft, riding over yang and strong, so the judgment is that going forward brings misfortune and there is nothing beneficial."

《彖》曰：「歸妹」，天地之大義也。天地不交，而萬物不興。歸妹，人之終始也。釋卦名義也。歸者，女之終，生育者，人之始。說以動，所歸妹也。說，音悅。又以卦德言之。「征凶」，位不當也。「無攸利」，柔乘剛也。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。

The Commentary on the Judgment says: A maiden marrying is the great principle in the universe. If heaven and earth do not interact, all things would not arise; a woman marrying is the beginning and the end of human relationships. This explains the meaning of the hexagram name: marriage marks the end of a maiden's life in her family, while giving birth to children signifies the beginning of a new generation. The Commentary on the Judgment also says, "Joy leads to action, hence the hexagram is named 'Maiden's Marriage'." "Joy" is read as "pleasure," which refers to the hexagram's virtue: the lower trigram Dui represents joy, and the upper trigram Zhen represents movement. Because of joy, there is restlessness, hence the maiden is married. Furthermore, "danger in proceeding" refers to an improper position of the line, and "no benefit" refers to the yin being superior to the yang. This is another explanation of the hexagram statement using the structure of the hexagram. The pairing of male and female is naturally proper, but in this hexagram, it does not attain properness.

《象》曰：澤上有雷，歸妹，君子以永終知敝。雷動澤隨，歸妹之象。君子觀其合之不正，知其終之有敝也。推之事物，莫不皆然。初九，歸妹以娣，跛能履，征吉。娣，音弟。跛，波我反。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，僅能承助其君而已，故又為跛能履之象，而其占則征吉也。《象》曰：「歸妹以娣」，以恆也。「跛能履」，吉相承也。恆，謂有常久之德。

The Image Commentary says: Thunder resounds over a marsh, which is the image of the hexagram Guī Mèi; thus the gentleman understands the importance of looking far into the outcome and foreseeing its eventual failure. When thunder moves, the water in the marsh ripples accordingly, symbolizing the maiden following the elder brother in marriage. The gentleman observes this union as not being proper and thus knows that it will eventually lead to failure; extending this principle to all things in the world, it is the same. The line statement of Chū Jiǔ says: A maiden is married off with a younger sister-in-law as her attendant, like a lame person who can still walk, and going forward is auspicious. "Dì" is pronounced the same as "Dì," and "bǒ" is pronounced in the Bo Mo tone. Chū Jiǔ occupies the lowest position of the entire hexagram and has no proper corresponding line, hence the image of the attendant sister-in-law. However, the yang quality in a woman signifies virtue and uprightness, but because her status is low as an attendant, she can only serve and assist the main wife. Therefore, it is also likened to a lame person who can still walk, and the divination indicates that going forward is auspicious. The Image Commentary says: "Returning in marriage with a younger sister-in-law" is because she possesses a constant virtue; "a lame person can walk" and is auspicious, because she can serve and assist. The term "constant" refers to possessing a virtue that remains unchanged over time.

九二，眇能視，利幽人之貞。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。《象》曰：「利幽人之貞」，未變常也。

The line statement of the second line says: "Though one eye is blind, the other can still see; it is favorable for a person living in seclusion to hold firm to uprightness." The phrase "眇能视" follows the analogy of "跛能履" from the first line. The second line is yang and occupies the central position of the lower trigram, symbolizing a virtuous woman. Although it is in proper correspondence with the fifth line, the fifth line is yin and not in the correct position, resulting in a situation where the woman is virtuous but her spouse is not suitable, thus failing to fully fulfill her role as an inner helper. Therefore, the image of one eye being blind yet still able to see is used, indicating that it is favorable for a person living in seclusion to maintain uprightness. The term "幽人" refers to someone who holds to righteousness and uprightness but has not found a good match. The Image Commentary says: "It is favorable for the uprightness of the secluded person," meaning she has not changed her consistent virtue.

六三，歸妹以須，反歸以娣。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。《象》曰：「歸妹以須」，未當也。九四，歸妹愆期，遲歸有時。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。《象》曰：愆期之志，有待而行也。

The Line Statement of the Third Line says: A maiden is given away but can only wait, and then goes out as a concubine. The Third Line is阴 and not in the center and not in the proper position, yet it is the main line of the lower trigram Dui, which represents joy. The behavior of the woman is not proper, so no one wants to marry her, hence the image of a woman who cannot find a suitable match and thus returns to be a concubine. There is also another interpretation: "须" refers to a lowly woman. The Image Commentary says: "Returning to marriage through a concubine" is because her position is not appropriate. The Line Statement of the Fourth Line says: A maiden is given away but misses the wedding time, and will marry later when the time is right. The Fourth Line is a Yang line in the upper trigram, but without a proper corresponding line, which represents a virtuous woman who does not easily agree to marriage, and prefers to delay the marriage to wait for the right match, which is exactly the opposite of the Third Line. The Image Commentary says: The intention of delaying the marriage is to wait for the right time before taking action.

六五，帝乙歸妹，其君之袂，不如其娣之袂良。月幾望，吉。袂，彌計反。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。《象》曰：「帝乙歸妹」，「不如其娣之袂良」也，其位在中，以貴行也。以其有中德之貴而行，故不尚飾。上六，女承筐無實，士刲羊無血，無攸利。刲，苦圭反。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。《象》曰：上六「無實」，承虛筐也。

The Line Statement of the fifth line says: King Tai Yi of the Shang dynasty married off his young daughter, but the sleeves of this嫡 daughter were not as beautiful as those of the accompanying concubine. The moon is about to be full but not yet full, which is auspicious. "Mue" is pronounced "mi ji." The fifth line is gentle and proper, occupying a high position, and corresponds with the second line. It values virtue rather than adornment, thus taking the image of a royal daughter being married off with her attire not particularly splendid. However, the virtue of women is not surpassed by this line, hence also taking the image of the moon that is about to be full but not yet full. If the situation of the person consulting the oracle is like this, it is auspicious. The Image Commentary says: "The marriage of the daughter of King Tai Yi" and "her sleeves are not as good as those of her concubine" is because the fifth line is in the middle of the upper trigram, and with her noble status, she is married off. Because she carries the true dignity of being in the center, she does not focus on external adornment. The Line Statement of the sixth line says: A woman holds a bamboo basket that is empty, and a man slaughters a sheep but cannot draw blood, there is nothing beneficial. "Kui" is pronounced "ku gui." The sixth line, with its feminine and weak nature, is at the end of the "Return of the Maiden" hexagram and has no proper correspondence, belonging to the category of having made a marriage contract but not being able to complete it. Therefore, it takes this line image, and in divination, there is nothing beneficial. The Image Commentary says: The sixth line's "no substance" refers to holding an empty basket.

離下，震上。豐：亨，王假之，勿憂，宜日中。假，更白反。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。

This hexagram has the inner trigram Li (Fire) and the outer trigram Zhen (Thunder). The hexagram statement says: The hexagram of Feng is smooth and prosperous, the ruler can reach this state, without worry, should act like the sun at noon. "Jia" here is read as geng bai fan, meaning "to reach." "Feng" means great or grand. To move with the virtue of brightness is exactly the grand momentum, so its divination contains the way of smoothness. However, once the ruler reaches this point, the peak of prosperity will turn to decline, thus giving rise to something to be worried about. The sage thinks that worrying uselessly is of no help, as long as one can maintain the proper conduct and does not let the prosperity go beyond its limit, so he warns that there is no need to worry, and one should maintain the prosperity of the noon sun.

《彖》曰：「豐」，大也。明以動，故豐。以卦德釋卦名義。「王假之」，尚大也。「勿憂，宜日中」，宜照天下也。釋卦辭。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？此又發明卦辭外意，言不可過中也。

The Commentary on the Judgment says: "Fullness" means great abundance. Because there is brightness before there is action, thus it can achieve great abundance. This explains the meaning of the hexagram name through the hexagram's virtue: the lower trigram is Li (Fire), representing brightness, and the upper trigram is Zhen (Thunder), representing movement. The Commentary on the Judgment also says "the king comes to it" means to value great abundance, "do not worry, it is appropriate at noon" means one should illuminate the world with brightness. This explains the hexagram statement. Then it says: the sun reaches noon and begins to set westward, the moon is full and then wanes; the fullness and emptiness between heaven and earth change with the seasons, how much more so for human beings and spirits? This further elaborates on the implied meaning of the hexagram statement, illustrating that nothing should exceed the middle way.

《象》曰：雷電皆至，豐，君子以折獄致刑。折，之舌反。取其威照並行之象。初九，遇其配主，雖旬無咎，往有尚。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。《象》曰：「雖旬無咎」，過旬災也。戒占者不可求勝其配，亦爻辭外意。

The Image Commentary says: Thunder and lightning come together, which is the image of the hexagram of Fullness; the gentleman thus understands that he should decide lawsuits and carry out punishments. "Zhé" is read as "she" with the tongue reversed, meaning to decide. Here the image taken is one of both authority and illumination: thunder represents authority, and lightning represents illumination. The line statement of the first nine says: encountering the one who matches with oneself, although both are equal and there is no fault, going forward will be praised. "Matching with the ruler" refers to the fourth nine; "xun" means equality, indicating that the two lines are both yang. At the time of fullness, illumination and movement support each other, so the first nine encountering the fourth nine, although both are yang lines and do not form a proper response, the judgment remains as such. The Image Commentary says: "Although equal, there is no fault," exceeding this equality will bring disaster. This is a warning to the diviner not to seek to surpass one's companion, which is also an implied meaning of the line statement.

六二，豐其蔀，日中見斗，往得疑疾，有孚發若，吉。蔀，音部。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。戒占者宜如是也。虛中，有孚之象。《象》曰：「有孚發若」，信以發志也。

The line statement for the second line says: The covering object is very thick, so even at noon one can see the Big Dipper; going forward will bring suspicion, but only by being sincere and inspiring the other party will it be auspicious. "Bù" is pronounced like "bù". The second line is at the time of abundance and is the main line of the lower trigram, Li (Fire), which is the most luminous line. However, it corresponds to the fifth line, which is yin and dark, so there is an image of thick covering and darkness even at noon. "Bù" refers to the covering object, and when the covering expands, noon becomes dark. Going to follow the fifth line, which is the dark master, will certainly lead to suspicion from him. Only by constantly accumulating sincerity to move and inspire him will it be auspicious. This is a warning to the person divining to act in this way. The second line has a hollow line, which is the image of "having sincerity." The Image Commentary says: "Having sincerity and inspiring," which means using sincerity to inspire the other party's mind.

九三，豐其沛，日中見沬，折其右肱，無咎。沬、昧同，莫佩反。折，食列反。沛，一作「旆」，謂幡幔也，其蔽甚於蔀矣。沬，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。《象》曰：「豐其沛」，不可大事也。「折其右肱」，終不可用也。九四，豐其蔀，日中見斗，遇其夷主，吉。《象》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。《象》曰：「豐其蔀」，位不當也。「日中見斗」，幽不明也。「遇其夷主」，吉行也。

The third line statement says: The great canopy covers the sky, and even at noon the small stars are visible. Also, the right arm is broken, but there is no fault. "Mò" is the same as "mèi," pronounced mo pei; "zhé" is pronounced shi lie. "Pèi" is sometimes written as "pèi," referring to banners and canopies; its covering is more intense than "bù." "Mò" refers to small stars. The third line is at the peak of brightness in the Li hexagram, yet it corresponds to the sixth line at the top, which is extremelyyin softness. Although it is not fit for use, it is not considered a fault, so such an image and divination are taken. The Image Commentary says: "Its canopy is full," meaning one should not undertake great affairs; "its right arm is broken," meaning it will ultimately not be used. The fourth line statement says: The covering is very great, and at noon the Big Dipper is visible. Meeting someone of equal rank brings good fortune. Its line image is the same as the second line. "Yí" refers to peers or equals, meaning the first line. Its divination is: Being in a time of abundance yet encountering a dark ruler, turning to those of equal virtue below brings good fortune. The Image Commentary says: "Its canopy is full," indicating the fourth line is not in the proper position; "the Big Dipper is visible at noon," indicating darkness and lack of clarity; "meeting the equal ruler," is a favorable action.

六五，來章，有慶譽，吉。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。占者能如是，則如其占矣。《象》曰：六五之吉，有慶也。上六，豐其屋，蔀其家，窺其戶，闃其無人，三歲不覿，凶。闃，苦具鳥反。以陰柔居豐極，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。《象》曰：「豐其屋」，天際翔也。「窺其戶，闃其無人」，自藏也。藏，謂障蔽。

The Line Statement of the fifth line says: By attracting virtuous and talented people with literary ability, there will be blessings and good reputation, which is auspicious. Although the quality of the fifth line is soft and dark, if it can attract the enlightened and virtuous people of the world, it will gain blessings and good reputation and be auspicious. This is a special statement made to guide it regarding its weakness of softness and darkness. If the person divining can do this, then this divination will be fulfilled. The Image Commentary says: The fifth line is auspicious because it brings blessings. The Line Statement of the top line says: Building a house extremely high, only to block one's own home; peering through the door, it is quiet and no one is there, for three years no one is seen, which is凶. "Qù" is read as "kǔ jù fǎn". The top line, with its soft and weak nature, is at the extreme of abundance and also at the end of the movement of thunder, which is the line where light reaches its end and turns into darkness. Therefore, the image of building a house extremely high, which blocks one's own home, is used. The saying of no one and nothing seen is also referring to the deep obstruction, which reaches the extreme of danger. The Image Commentary says: "Building a house high" is high as if flying in the sky; "Peering through the door, quiet and no one is there" is oneself hiding away. Here, "hiding" means obstruction.

艮下，離上。旅：小亨，旅貞吉。旅，羇旅也。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。

This hexagram has the inner trigram Gen (Mountain) and the outer trigram Li (Fire). The hexagram statement says: The hexagram of Travel is of slight success. A traveler who maintains correctness will be auspicious. "Travel" refers to being away from home. The mountain is still below and the fire is rising above. The fire does not stay in its place, which symbolizes leaving one's dwelling and unwillingness to settle, hence the name Travel. The line Six in the Fifth is in the center of the outer trigram, and it is flexible and receptive to the two yang lines above and below. Combined with the virtue of Gen (stopping) and the virtue of Li (adhering to brightness), the judgment is of slight success. If one can maintain the correct path during travel, it will be auspicious. Travel is not a permanent dwelling, and it may seem easy to handle. However, the way exists everywhere, so there is a proper path even in travel, and one must not deviate from it for a moment.

《彖》曰：「旅，小亨」，柔得中乎外而順乎剛，止而麗乎明，是以「小亨，旅貞吉」也。以卦體、卦德釋卦辭。旅之時義大矣哉。旅之時為難處。《象》曰：山上有火，旅，君子以明慎用刑，而不留獄。慎刑如山，不留如火。

The Commentary on the Judgment says: "Travel, small success," because the yao of flexibility is in the outer trigram and is in the middle, thus yielding to the yang strength. It is also internally stable and externally attached to brightness, so it says "small success, travel with uprightness brings good fortune." This explanation uses both the structure of the hexagram and the moral qualities of the hexagram: in terms of the hexagram structure, it refers to the six in the fifth, which is flexible and in the middle, yielding to the nine in the fourth and the nine at the top; in terms of the moral qualities of the hexagram, it refers to the quality of the mountain (Geng) which is still and the quality of fire (Li) which is bright. The Commentary on the Judgment also praises the meaning of the time of traveling. This is because during the time of traveling, it is most difficult to maintain proper conduct. The Image Commentary says: a mountain with fire burning on top, which is the image of the hexagram Travel. The gentleman thus understands that he should use punishment with clarity and caution, so that cases are not left pending. Using punishment with caution should be like the mountain, steady and unmoving; not leaving cases pending should be like fire, quick and unceasing.

初六，旅瑣瑣，斯其所取災。當旅之時，以陰柔居下位，故其象占如此。《象》曰：「旅瑣瑣」，志窮災也。六二，旅即次，懷其資，得童僕貞。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。《象》曰：「得童僕貞」，終無尤也。

The line statement of the first line says: A traveler is mean and despicable, which is precisely where his misfortune comes from. While in a state of wandering, he is of a yielding and weak nature in the most inferior position, hence the image and oracle are taken in this way. The Image Commentary says: "A traveler is mean and despicable," because his mind is distressed and thus invites calamity. The line statement of the second line says: A traveler has entered a lodging, is carrying money, and has obtained the loyalty of a servant. Entering a lodging means he is settled, carrying money means he is secure, and obtaining the loyalty of a servant means he is not deceived and has something to rely on, which is the most auspicious situation in a journey. The second line possesses the virtue of yielding, upright, and proper, hence the image and oracle are taken in this way. The Image Commentary says: "Having obtained the loyalty of a servant," there will ultimately be no grievances.

九三，旅焚其次，喪其童僕，貞厲。喪，息浪反。《象》同。過剛不中，居下之上，故其象占如此。喪其童僕，則不止於失其心矣。故貞字連下句為義。《象》曰：「旅焚其次」，亦以傷矣。以旅與下，其義喪也。以旅之時，而與下之道如此，義當喪也。

The third line statement says: A traveler burns his lodging, loses his servant, and remains in this situation, which is dangerous. The character "丧" is read in the falling tone (xi lang fan). The character "丧" in the Image Commentary is also read in the falling tone. The third line is overly strong and not centered, and it is at the top of the lower trigram, so this image and oracle are taken. Since even the servant is lost, it is not only a loss of people's support. Therefore, the character "贞" in the line statement should be understood together with the following "厉," meaning that adhering to this path leads to danger. The Image Commentary says: "The traveler burns his lodging," which itself is an injury; in a situation of being a traveler, treating subordinates in this manner, by reason, should result in losing them. When one is in a situation of being a traveler, yet treats subordinates in such a way, by righteousness, one should abandon them.

九四，旅于處，得其資斧，我心不快。以陽居陰，處上之下，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。《象》曰：「旅于處」，未得位也。「得其資斧」，心未快也。

The fourth line statement says: A traveler has found a temporary place to stay, has prepared provisions and an axe, but his heart is still not at ease. The fourth line is a yang line occupying a yin position, and is located at the bottom of the upper trigram. It is willing to use a flexible approach and is content to be subordinate, hence the image and oracle are taken in this way. However, this is not its rightful position, and there is no yang line above it to associate with. Below it is only a yin line, so the mind remains unsettled. The Image Commentary says: "Traveling in a place" indicates that the rightful position has not yet been attained; "having provisions and an axe" still does not bring contentment.

六五，射雉，一矢亡，終以譽命。射，石亦反。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。雖不無亡矢之費，而所喪不多，終有譽命也。《象》曰：「終以譽命」，上逮也。上逮，言其譽命聞於上也。上九，鳥焚其巢，旅人先笑後號咷，喪牛于易，凶。喪、易，並去聲。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。《象》曰：以旅在上，其義焚也。「喪牛于易」，終莫之聞也。

The line statement for the fifth line says: "Shoot a pheasant in the wild, losing one arrow, yet ultimately gaining reputation and a title." The character "射" can also be read as "shi." The pheasant is a bird with ornamental plumage, symbolizing the trigram Li (Fire). The fifth line is yin and possesses the virtue of civilization, and it is located in the middle of the upper trigram, thus embodying the central principle of the trigram Li. Therefore, those who draw this line are likened to shooting pheasants. Although they inevitably lose an arrow, the loss is not great, and they will ultimately gain reputation and a title. The image commentary says: "Ultimately achieving reputation and a title," meaning that his reputation reaches the sovereign. The term "上逮" refers to his reputation and title being heard by those in power. The line statement for the top line says: "The bird's nest is burned, the traveler first laughs then wails, losing an ox easily in the border town, which is ominous." The characters "丧" and "易" are both read in the falling tone. The top line is overly strong, located at the top of the trigram Lü (Travel) and the extreme of the trigram Li (Fire). It is arrogant and not yielding, thus following a path toward danger, hence the symbolic meaning and prediction. The image commentary says: "Being in a state of travel yet occupying a high position, by nature its nest should be burned." "Losing an ox in the border town" means that in the end, even the news is not heard.

巽下，巽上。巽：小亨，利有攸往，利見大人。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。陰為主，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。

This hexagram has both inner and outer trigrams as Xun. The hexagram statement says: The hexagram Xun indicates slight success, suitability for going forward, and suitability for meeting a great person. "Xun" means entering. A single yin line is hidden beneath two yang lines, and its nature is to be humble and submissive, thus able to penetrate deeply. The image of this hexagram is wind, which enters everywhere, and this also conveys the meaning of "entering." Since this hexagram is dominated by the yin line, the divination indicates only slight success. Because it involves a yin line following a yang line, it also suggests suitability for moving forward. However, one must know whom to follow in order to be on the right path, hence it also suggests suitability for meeting a great person.

《彖》曰：重巽以申命，釋卦義也。巽順而入，必究乎下，命令之象。重巽，故為申命也。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」。以卦體釋卦辭。剛巽乎中正而志行，指九五。柔，謂初四。《象》曰：隨風，巽，君子以申命行事。隨，相繼之義。

The Commentary on the Judgment says: The upper and lower trigrams are both Xun, so it is about repeatedly explaining and issuing orders. This is explaining the meaning of the hexagram. The virtue of Xun is flexibility and penetration, which can surely reach the lower levels, thus forming the image of issuing orders; two Xun trigrams stacked together indicate repeated explanations. The Commentary on the Judgment also says: Yang strength is in the proper central and upright position, and the mind is fulfilled, while all the Yin lines are obedient to Yang, so the hexagram statement says, "a small degree of success, advantageous for going somewhere, advantageous to see a great man." This is using the structure of the hexagram to explain the hexagram statement: "Yang strength is flexible in the central and upright position and the will is fulfilled" refers to nine five, and "Yin" refers to initial six and six four. The Image Commentary says: A breeze follows another breeze, which is the image of the hexagram Xun; the gentleman thus understands that one must repeatedly explain and issue orders before carrying out governance. "Following" means proceeding in sequence.

初六，進退，利武人之貞。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。《象》曰：「進退」，志疑也。「利武人之貞」，志治也。九二，巽在床下，用史、巫紛若，吉，無咎。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。《象》曰：紛若之吉，得中也。

The line statement of the first line says: going forward and then retreating, uncertain in mind, it is appropriate to be as firm and upright as a warrior. The first line, with a yin line in the lowest position of the entire hexagram, is the main line of the lower trigram Xun. It is overly humble and submissive, hence the image of indecision in going forward and retreating. If one can be firm and upright like a warrior, it can make up for the lack of decisiveness, thus being appropriate. The Image Commentary says: "Going forward and retreating" indicates uncertainty in the mind; "It is advantageous for the upright of a warrior" indicates that the mind thus becomes regulated. The line statement of the second line says: crouching under the bed, using priests and diviners to pray repeatedly, it is auspicious and without fault. The second line, with a yang line in a yin position and located in the lower trigram, carries the meaning of unease. However, at the proper time of Xun's yielding, it is not considered too low, and since the second line is in the middle of the lower trigram, it is not excessive. Therefore, the judgment is: even if being overly humble and submissive, as long as one prays repeatedly and expresses one's thoughts clearly and fully, it will be auspicious and without fault; this is also a favorable omen for conducting worship with sincere devotion. The Image Commentary says: praying repeatedly and obtaining auspiciousness is because the second line is in the center.

九三，頻巽，吝。過剛不中，居下之上，非能巽者，勉為屢失，吝之道也，故其象占如此。《象》曰：頻巽之吝，志窮也。六四，悔亡，田獲三品。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。《象》曰：「田獲三品」，有功也。

The third line statement says: "Repeatedly forcing oneself into a humble and obedient appearance leads to regret." The third line is overly strong and not in the center, and it is at the top of the lower trigram, which is not the position of someone naturally humble and obedient. When it forces itself into such a role, it repeatedly acts improperly, thus leading toward regret. Therefore, this image and oracle are taken. The Image Commentary says: "Repeatedly being flexible" leads to regret because the heart has reached its limit. The fourth line statement says: "Regret disappears, hunting yields three types of game." The fourth line is a yin line in a yin position, and it is below the upper trigram. Although it does not have a proper corresponding yang line, it is above the third line and below the fifth line, both of which are yang lines. It should naturally bring regret. However, because it is a yin line in a yin position and is at the bottom of the upper trigram, it can eliminate regret and becomes a favorable omen for hunting. The "three types" refer to one portion prepared as dried meat for worship, one portion used to entertain guests, and one portion stored in the kitchen. The Image Commentary says: "Hunting yields three types of game" indicates effectiveness.

九五，貞吉，悔亡，無不利。無初有終。先庚三日，後庚三日，吉。先，西薦反。後，胡豆反。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。先庚三日，丁也，後庚三日，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。《象》曰：九五之吉，位正中也。

The Line Statement of the Fifth Line says: If one maintains correctness, it is auspicious, regret disappears, and there is no disadvantage. The beginning may be difficult, but the end is favorable. If one acts three days before and three days after the day of Geng, it is auspicious. "Xian" is read as Xi Jian Fan, and "hou" is read as Hu Dou Fan, both used as verbs. The Fifth Line is strong, healthy, and upright, yet it is in the body of Xun, which is compliant. Therefore, there is originally regret; because it maintains correctness and attains auspiciousness, regret is resolved and there is no disadvantage. Regret is "wu chu" (no beginning), and the resolution of regret is "you zhong" (a favorable end). "Geng" signifies change, representing the alteration of affairs. Three days before Geng is Ding, and three days after Geng is Gui: "Ding" signifies repeated admonition, which is a careful explanation before change; "Gui" signifies careful consideration, which is a thorough examination after change. For anyone who undertakes reform or change and obtains this line, following this method will be auspicious. The Image Commentary says: The auspiciousness of the Fifth Line is because it is in a correct position and in the center.

上九，巽在床下，喪其資斧，貞凶。喪，息浪反。下同。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。《象》曰：「巽在床下」，上窮也。「喪其資斧」，正乎凶也。正乎凶，言必凶。

The line statement for the top yang line says: "Crouching beneath the bed, losing the money and the axe, to remain steadfast in this is ominous." The character "丧" is read in the falling tone (xi lang fan), the same applies below. Crouching beneath the bed indicates excessive humility and submission; losing the axe signifies losing the means for decision-making. At this point, even remaining steadfast in the right path is ominous. The top yang line is at the extreme of yielding and compliance, having entirely lost its yang virtue, hence the image and oracle are taken in this way. The Image Commentary says: "Yin in the bed," indicates that being in a high position has reached its limit; "losing the resources and the axe" is precisely ominous. The phrase "righteousness leads to ominousness" means that it is certain to be ominous.

兌下，兌上。兌：亨，利貞。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，又取坎水而塞其下流之象。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。

This hexagram consists of two trigrams, both being Dui. The hexagram statement says: The hexagram Dui is smooth and favorable for maintaining correctness. Dui means joy. A single yin line is above two yang lines, indicating that joy is expressed externally. Its image is a marsh, symbolizing the nourishing and joyful effect of the marsh on all things, as well as the image of water being blocked at the lower part and accumulating to form a marsh. In terms of the structure of the hexagram, yang strength is in the center while yin flexibility is on the outside: yang in the center allows for joy and smoothness; yin on the outside is favorable for maintaining correctness. Joy inherently contains the way of smoothness, but the fault of superficial and reckless joy should not be overlooked, hence the judgment. Another interpretation says: yin on the outside leads to joy and smoothness; yang in the center leads to favorability in maintaining correctness. This is another way of explaining it.

《彖》曰：「兌」，說也。說，音悅。下同。釋卦名義。剛中而柔外，說以利貞，是以順乎天而應乎人。說以先民，民忘其勞；說以犯難，民忘其死。說之大，民勸矣哉。先，西薦反，又如字。難，乃旦反。以卦體釋卦辭，而極言之。《象》曰：麗澤，兌，君子以朋友講習。兩澤相麗，互相滋益。朋友講習，其象如此。

The Commentary on the Judgment says: "Dui" signifies joy. "Shuo" here is read as "yue," and the same applies to the following text. This explains the meaning of the hexagram name. The Commentary on the Judgment continues to say that yang strength is in the center while yin weakness is outside, using the way of joy to maintain uprightness, thus above following the principles of heaven and below responding to the hearts of people. Using the way of joy to lead the people ahead, the people forget their toil; using the way of joy to lead them through hardship, the people forget life and death. The power of joy is indeed great, and the people thus encourage each other. "Xian" is read as "xi jian fan," and may also be read according to its original pronunciation; "nan" is read as "nai dan fan." This passage uses the structure of the hexagram to explain the hexagram statement and extends its meaning to its extreme. The Image Commentary says: two lakes connected, this is the image of the hexagram Dui; the gentleman thus understands that he should study and discuss with friends. Two pieces of water lakes connected, their vapors mutually moisten and enhance each other; friends discussing and studying together are exactly such a scene.

初九，和兌，吉。以陽爻居說體，而處最下，又無繫應，故其象占如此。《象》曰：和兌之吉，行未疑也。居卦之初，其說也正，未有所疑也。九二，孚兌，吉，悔亡。剛中為孚，居陰為悔。占者以孚而說，則吉而悔亡矣。《象》曰：孚兌之吉，信志也。

The line statement of the first line says: To please others with a harmonious and sincere heart is auspicious. The first line, with a yang line, is in the joyful hexagram and occupies the lowest position of the entire hexagram, with no corresponding line above it. Therefore, this image and divination are about a harmonious and sincere joy that is impartial and not forced. The image commentary says: The joy that is harmonious is auspicious because there is no suspicion in its actions. It is at the beginning of the hexagram, and what it delights in is just, without any doubt. The line statement of the second line says: To please others with sincerity is auspicious, and regret disappears. A yang line in the center is called 'sincerity.' A yang line in a yin position should normally bring regret. If the diviner pleases others with sincerity, it is auspicious and regret disappears. The image commentary says: The joy that is sincere is auspicious because the mind is sincere and trustworthy.

六三，來兌，凶。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。《象》曰：來兌之凶，位不當也。九四，商兌未寧，介疾有喜。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。《象》曰：九四之喜，有慶也。

The Line Statement for the third line says: seeking pleasure by turning back downward leads to misfortune. The third line is yin and weak, not in the center and not in the proper position, yet it is the main line of the lower trigram Dui (Lake). It has no corresponding line above, but instead turns back to seek pleasure from the two yang lines, the initial nine and the second nine. This is a path leading to misfortune. The Image Commentary says: "Coming to Dui" is dangerous because its position is improper. The Line Statement for the fourth line says: repeatedly weighing who to please causes mental unrest, but being upright and detesting wickedness brings good fortune. The fourth line is above the central and proper nine in the fifth line, and below the weak and improper six in the third line, so it is difficult to decide who to please and remains indecisive. However, its nature is yang and strong, so it remains upright and detests the weak and improper. Thus, it brings good fortune. The line statements and their interpretations contain deep warnings. The Image Commentary says: the good fortune of the fourth line is a blessing.

九五，孚于剝，有厲。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，為說之主，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。《象》曰：「孚于剝」，位正當也。與《履》九五同。上六，引兌。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。《象》曰：上六「引兌」，未光也。

The Line Statement of the fifth line says: Trusting the one that can erode yang, there is danger. "Peeling away" refers to yin eroding and wearing down yang. The fifth line is yang and upright, yet at the moment of joy it is in a position of honor, adjacent to the sixth line above. The sixth line above is yin and soft, being the main line that brings about joy, located at the extreme of joy, and is the kind of role that flatters and pleases in order to erode yang. Therefore, the judgment merely warns: if one trusts the sixth line above, there is danger. The Image Commentary says: Therefore, there is a warning about "trust in peeling away," because the fifth line is in a position of honor and responsibility. This is the same as the fifth line of the卦 of "Walking." The Line Statement of the sixth line above says: Drawing others to share in one's joy. The sixth line above is the main line that brings about joy, with its yin and soft nature at the extreme of joy, drawing the two lower yang lines to share in its joy, yet without being certain that they will follow. Therefore, there is a warning at the fifth line, while this line itself does not speak of its fortune or misfortune. The Image Commentary says: The "drawing to share in joy" of the sixth line above is not yet able to bring about great success.

坎下，巽上。渙：亨，王假有廟，利涉大川，利貞。渙，呼亂反。假，庚白反。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。

This hexagram has the inner trigram Kan (Water) and the outer trigram Xun (Wind). The hexagram statement says: The hexagram "Huan" is smooth and favorable. The sovereign should personally go to the ancestral temple to offer sacrifices, it is favorable to cross a great river, and favorable to maintain firmness. "Huan" is pronounced "hu lan" and "ji" is pronounced "geng bai" meaning to go to. "Huan" means dispersion. In terms of the structure of the hexagram, the lower trigram is Kan (Water) and the upper trigram is Xun (Wind), wind blowing across the surface of water, causing waves to spread out in all directions, hence the name "Huan." In terms of transformation, this hexagram originates from the hexagram "Jian": the nine in the third position of "Jian" moves to the second position and occupies the center, while the six in the second position moves to the third position, taking the original position of the nine. It also shares the same yin and softness with the six in the fourth position, so the judgment is favorable. Moreover, since the spirits of ancestors have become dispersed, the sovereign should personally go to the ancestral temple to gather them together. Furthermore, Xun represents wood and Kan represents water, with wood floating on water, which is the image of a boat, hence it is favorable to cross a great river. The final part of the hexagram statement says "favorable to maintain firmness," which is a deep warning to the diviner.

《彖》曰：「渙，亨」，剛來而不窮，柔得位乎外而上同。上，如字，又，時掌反。以卦變釋卦辭。「王假有廟」，王乃在中也。中，謂廟中。「利涉大川」，乘木有功也。《象》曰：風行水上，渙，先王以享于帝立廟。皆所以合其散。

The Commentary on the Judgment says: "Huan, meaning smoothness," because the yang strength comes to reside in the center of the lower trigram without reaching extremity, and the yin weakness in the upper trigram finds a corresponding position and unites with the superior. "Shang" is read according to its original pronunciation, and there is also a reading with the reverse pronunciation. This passage uses the concept of changing trigrams to explain the hexagram statement. The Commentary on the Judgment also says "the king enters the temple," meaning the king is present within the ancestral temple; here, "zhong" refers to the temple. Saying "it is advantageous to cross great rivers" means that crossing rivers by boat is successful. The Image Commentary says: wind blowing across the surface of water, which is the image of the hexagram Huan; ancient kings used this to offer sacrifices to the heavenly deities and establish ancestral temples. These two things are both used to reunite scattered human hearts and the spirits.

初六，用拯，馬壯，吉。居卦之初，渙之始也。始渙而拯之，為力既易，又有壯馬，其吉可知。初六非有濟渙之才，但能順乎九二，故其象占如此。《象》曰：初六之吉，順也。九二，渙奔其機，悔亡。機，音幾。九而居二，宜有悔也，然當渙之時，來而不窮，能亡其悔者也，故其象占如此。蓋九奔而二機也。《象》曰：「渙奔其機」，得願也。

The line statement of the initial line says: To save, the horse is strong, auspicious. The initial line is at the beginning of the hexagram, which is the time when dispersion first begins. To save at the beginning of dispersion, effort is naturally easy, and with a strong horse available, its auspiciousness is evident. The initial line itself does not possess the ability to save from dispersion, but it can follow nine two, so this image and oracle are taken. The Image Commentary says: The initial line is auspicious because it is flexible and yielding. The line statement of nine two says: At the time of dispersion, run to the table for support, regret disappears. "Ji" is pronounced the same as "ji". A yang line in the second position, which is a yin position, should naturally bring regret, but at the time of dispersion, it comes to the center of the lower trigram without reaching hardship, thus it is a line that can eliminate regret, so this image and oracle are taken. Here, nine is the one running, and two is the table for support. The Image Commentary says: "Dispersal runs to the table for support," is the realization of the wish.

六三，渙其躬，無悔。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。《象》曰：「渙其躬」，志在外也。六四，渙其群，元吉，渙有丘，匪夷所思。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。《象》曰：「渙其群，元吉」，光大也。

The line statement of the third line says: by dispelling one's own private thoughts, there is no regret. The third line is yin and weak, not in the center and not in the proper position, which shows the image of being biased toward oneself. However, it is in a yang position, and its intention is still to relieve the difficulties of the time. It can dispel its own private thoughts, thus attaining no regret, hence the judgment. Generally speaking, from this line upwards to the fourth line, they all take advantage of the dispersing trend to remedy the dispersing. The Image Commentary says: "Dispersing its body" indicates that the intention is towards the world outside oneself. The line statement of the fourth line says: by dispersing one's own faction, great good fortune occurs; in the midst of dispersing, it gathers a large group as high as a hill, which is not something ordinary people can think of. The fourth line, being a yin line in a yin position and in the proper place, is above the fifth line, which is the person who bears the responsibility of rescuing the dispersing. It has no corresponding faction below, so it shows the image of being able to disperse its own faction. If the person divining can do this, then it is great and auspicious. The line statement also says that by dispersing small factions, one can achieve great unity, and those who have been dispersed can be reunited and gathered into a hill-like mass, which is beyond the reach of ordinary people's thoughts. The Image Commentary says: "Dispersing its group, original good fortune" is because it is broad and enlightened.

九五，渙汗其大號，渙王居，無咎。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。《象》曰：王居無咎，正位也。上九，渙其血去，逖出，無咎。去，起呂反。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。《象》曰：「渙其血」，遠害也。遠，袁萬反。

The line statement of the fifth line says: Like sweating out, spreading out a great command, dispersing the accumulated wealth of the sovereign, there is no fault. The fifth line is yang and upright, residing in the exalted position. At the time of dispersion, it can spread out the command and also disperse the stored wealth in the palace, thus rescuing from dispersion without fault, hence taking this image and divination. The fifth line is located in the upper trigram Xun, which represents command, showing the image of issuing orders. The term 'sweat' refers to the command being issued like sweat, which cannot be recalled. 'Dispersing the sovereign's accumulation' is like what Lu Zhi of the Tang dynasty said, 'dispersing small stores to form great stores.' The Image Commentary says: dispersing the sovereign's accumulation without fault is because the fifth line is in the upright position. The line statement of the top line says: removing the injury, escaping far away, there is no fault. 'Remove' is read as Qi Lu Fan. The top line, with a yang line at the extreme of dispersion, can escape beyond dispersion, hence taking this image and divination. 'Blood' refers to injury; 'Ti' should be read as 'Di,' same as the use in the sixth line of Xia Xu. It means removing the injury, the injury leaves; removing the fear, one escapes. The Image Commentary says: 'Dispersing the blood' is to keep away from harm. 'Far' is read as Yuan Wan Fan, used as a verb.

兌下，坎上。節：亨，苦節，不可貞。節，有限而止也。為卦下兌上坎，澤上有水，其容有限，故為節。節固自有亨道矣。又其體陰陽各半而二五皆陽，故其占得亨。然至於太甚，則苦矣，故又戒以不可守以為貞也。

This hexagram has the inner trigram Dui (Lake) and the outer trigram Kan (Water). The hexagram statement says: The hexagram "Jie" (Restraint) is smooth; when restraint becomes unbearable, it is not advisable to persist. "Jie" means to have limits and to stop at the right time. In terms of the hexagram structure, with Dui below and Kan above, water is stored above the marsh, but the marsh has limited capacity, hence the name "Jie." Restraint inherently contains the way of smoothness; looking at the hexagram structure, the yin and yang lines are equally divided, and both Nine in the Second and Nine in the Fifth are yang lines in the center, so the judgment is smooth. However, once restraint goes too far, it becomes painful, so the hexagram statement also warns against clinging to it as the correct path.

《彖》曰：「節，亨」，剛柔分而剛得中。以卦體釋卦辭。「苦節，不可貞」，其道窮也。又以理言。說以行險，當位以節，中正以通。說，音悅。又以卦德、卦體言之。當位、中正，指五。又坎為通。天地節而四時成，節以制度，不傷財，不害民。極言節道。《象》曰：澤上有水，節，君子以制數度，議德行。行，下孟反。

The Commentary on the Judgment says: "The hexagram of 'Restraint' is smooth," because the strong and weak lines are each half, evenly distributed, and the yang line is in the center and in its proper position. This is using the structure of the hexagram to explain the hexagram statement. It also says, "A severe restraint is not advisable," because the path has reached its end; this is explaining it from the standpoint of principle. Furthermore, it says, "With joy in facing danger, proper position brings restraint, and being upright and correct ensures smoothness." "Joy" is read as "pleasure," and this is combining the explanation of the hexagram's virtue with its structure: the lower trigram is兑 (Lake), representing joy, and the upper trigram is坎 (Water), representing danger; thus, facing danger with a joyful heart. The terms "proper position" and "upright and correct" both refer to the nine in the fifth position, while the坎 here also signifies smoothness. Finally, the Commentary on the Judgment concludes by saying that heaven and earth achieve the four seasons through restraint, and by using regulations to restrain, one does not damage wealth or harm the people. This takes the principle of restraint to its extreme. The Image Commentary says: A marsh holds water, which is the image of the hexagram of 'Restraint'; thus, the gentleman understands that he should establish measures and standards for quantity and evaluate the criteria for virtue. "行" is read as "reverse of Meng."

初九，不出戶庭，無咎。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。《象》曰：「不出戶庭」，知通塞也。塞，悉則反。九二，不出門庭，凶。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。《象》曰：「不出門庭，凶」，失時極也。

The Line Statement of the First Nine says: Not going out of the courtyard, there is no fault. "Courtyard" refers to the area outside the main door. The First Nine is yang and in the correct position, located at the beginning of the hexagram of restraint, and is not yet the time to act. This line represents a situation where one can restrain oneself and stop, hence the image and divination are taken from this. The Image Commentary says: "Not going out of the courtyard" is because he knows when to be open and when to be closed. "Closed" is read in reverse. The Line Statement of the Second Nine says: Not even going out of the inner courtyard, it is dangerous. "Inner courtyard" refers to the area inside the main door. The Second Nine is at the time when action should be taken, yet it holds a yang line in a yin position, losing its firmness, and has no corresponding support above. It only knows restraint but not change and adaptability, hence the image and divination are taken from this. The Image Commentary says: "Not going out of the inner courtyard, danger" is missing the opportunity to the extreme.

六三，不節若，則嗟若，無咎。陰柔而不中正，以當節時，非能節者，故其象占如此。《象》曰：不節之嗟，又誰咎也？此「無咎」與諸爻異，言無所歸咎也。六四，安節，亨。柔順得正，上承九五，自然有節者也。故其象占如此。《象》曰：安節之亨，承上道也。九五，甘節，吉。往有尚。所謂當位以節，中正以通者也。故其象占如此。《象》曰：甘節之吉，居位中也。上六，苦節，貞凶，悔亡。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。《象》曰：「苦節，貞凶」，其道窮也。

The Line Statement of the Third Line says: If one does not restrain oneself, then one can only lament, and there is no one to blame. The Third Line isyin softness and not in the center or in the right place; it is at a time when restraint is needed but it is not a line that can restrain, so this image and divination are taken. The Image Commentary says: Lamentation arising from lack of restraint, who can be blamed? Here, the term 「无咎」 differs from its use in other lines; it means that there is no one to blame. The Line Statement of the Fourth Line says: Being at ease in the midst of restraint, it is smooth and favorable. The Fourth Line is柔顺 and in the right place; it is above the Fifth Line, so it is naturally in harmony with the standard of restraint, so this image and divination are taken. The Image Commentary says: 「Being at ease in restraint」 is smooth and favorable because it follows the correct path of the superior line. The Line Statement of the Fifth Line says: Restraining oneself in a sweet and moderate way, it is auspicious; proceeding forward will be praised. This is exactly what the Commentary on the Judgment said: 「Being in the right place to restrain, being in the center and upright to be smooth.」 So this image and divination are taken. The Image Commentary says: 「Sweet restraint」 is auspicious because the Fifth Line is in the center. The Line Statement of the Sixth Line says: Restraining oneself in bitter hardship, holding on will bring misfortune, but regret will eventually disappear. The Sixth Line is at the extreme of restraint, so it is called 「bitter restraint.」 Since it has gone too far, even though it is in the right place and upright, it still cannot avoid misfortune. However, in the rites, it is better to be deficient in frugality than to be excessive in luxury, so although there is regret, it can eventually be resolved. The Image Commentary says: 「Bitter restraint, firmness brings misfortune」 because this path has reached its end.

兌下，巽上。中孚：豚魚吉，利涉大川，利貞。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。

This hexagram has the inner trigram Dui (Lake) and the outer trigram Xun (Wind). The hexagram statement says: The hexagram of Zhongfu (Sincerity) brings good fortune when sincerity reaches even the pig and fish; it is favorable for crossing a great river and for holding to the correct position. "Fu" means sincerity. In terms of the structure of the hexagram, there are two yin lines within and four yang lines outside. The two yang lines, nine two and nine five, are both in the middle positions of the upper and lower trigrams. Viewing all six lines as a whole, the middle is empty; viewing the upper and lower parts separately, the middle lines of each are solid. The emptiness in the middle and the solidity in the middle are both images of sincerity. Moreover, the lower trigram Dui responds to the upper with joy, and the upper trigram Xun follows the lower with humility and obedience, which also aligns with the meaning of "fu." "Tunyu" refers to ignorant creatures. Furthermore, wood floats on the marshy water, with the outside solid and the inside empty, which are also images of boats and ships. Sincere intent can move even the ignorant pig and fish, enabling one to cross dangerous waters, but one should not therefore abandon the correct position. Therefore, if the person divining can reach a sincerity that even the pig and fish respond to, it will be favorable and suitable for crossing a great river, but one must also maintain the correct position to gain benefit.

《彖》曰：「中孚」，柔在內而剛得中，說而巽，孚乃化邦也。說，音悅。以卦體、卦德釋卦名義。「豚魚吉」，信及豚魚也。「利涉大川」，乘木舟虛也。以卦象言。中孚以利貞。乃應乎天也。信而正，則應乎天矣。《象》曰：澤上有風，中孚，君子以議獄緩死。風感水受，中孚之象。議獄緩死，中孚之意。

The Commentary on the Judgment says: The hexagram Zhongfu (Faithful Center) is characterized by a yin line in the inner trigram and a yang line in the central position, thus being in the correct position. The lower part is pleased and the upper part is harmonious, so sincerity and trust can cultivate the state. "Say" is read as "pleasure." This explanation combines both the structure of the hexagram and its moral qualities to interpret the meaning of the hexagram name. It also says "a pig and fish are auspicious," meaning sincerity can even touch a pig and a fish; "it is advantageous to cross a great river" refers to riding a hollow wooden boat across the river, which is explained through the image of the hexagram. Furthermore, it says "Zhongfu with sincerity and uprightness corresponds to the heavens," meaning that sincerity combined with uprightness can align with the heavenly way. The Image Commentary says: Wind blowing over a marsh is the image of the hexagram Zhongfu. A gentleman thus understands that he should carefully examine legal cases and leniently handle capital punishment. The wind moves and touches, the water receives and holds, which is the image of mutual communication through sincerity. Carefully examining legal cases and leniently handling capital punishment is the meaning of sincerely treating others as oneself.

初九，虞吉，有他，不燕。他，湯何反。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。《象》曰：初九「虞吉」，志未變也。九二，鳴鶴在陰，其子和之。我有好爵，吾與爾靡之。和，胡臥反。靡，亡池反。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，而彼亦繫戀之也。《象》曰：「其子和之」，中心願也。

The line statement for the initial nine says: If one carefully considers and examines beforehand, it will be auspicious; but if there is something else, one will not be at peace. The character "他" is pronounced as "tang he" in reverse. The initial nine is at the beginning of the卦 of Zhongfu, and it corresponds with the sixth four. If one first weighs whether the other is trustworthy before trusting him, it will be auspicious; but if one has other thoughts in mind, then one loses the original sincerity of careful consideration, and thus will not be at peace. This is a warning to the person consulting the oracle. The Image Commentary says: The auspiciousness of the initial nine is because its mind has not changed. The line statement for the second nine says: A crane calls in the shade of a tree, and its young respond in harmony; I have a cup of fine wine, and I wish to share it with you. "和" is pronounced "hu wo" in reverse, and "靡" is pronounced "wang chi" in reverse. The second nine is the actual virtue of Zhongfu, and the nine five also corresponds with it through the virtue of Zhongfu, thus there is an image of a crane calling and the young responding in harmony, and a bond of shared fine wine. "鹤在阴" refers to a yang line in the second, a yin position; "好爵" refers to being in the center and in the proper position. "靡" is the same as "縻," meaning to tie or bind. This explains that good virtue is loved by all, so even though this fine cup is mine alone, the other will still be attached. The Image Commentary says: "其子和之," refers to the young responding from the heart.

六三，得敵，或鼓或罷，或泣或歌。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。《象》曰：「或鼓或罷」，位不當也。六四，月幾望，馬匹亡，無咎。幾，音機。望，無方反。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。《象》曰：「馬匹亡」，絕類上也。上，上聲。

The line statement of the third line says: encountering an equal, one drums and attacks at times, then stops, then cries, then sings. "Enemy" refers to the top line, which is the line of sincerity reaching its extreme. The third line is yin and not central or proper, located at the top of the lower trigram, which is the trigram of joy, and it corresponds with the top line, so it cannot take the initiative, thus showing an image of fluctuation. The Image Commentary says: "sometimes drums, sometimes stops," because the position of the third line is improper. The line statement of the fourth line says: the moon is about to be full, and the horse that was paired with oneself has been lost, there is no fault. "Ji" is pronounced like "ji," and "wang" is pronounced without a final. The fourth line, with a yin line in a yin position and proper, is close to the ruler, thus showing the image of the moon about to be full. The so-called "horses" refer to the first line, which originally paired with oneself, but the fourth line has severed this connection and is now focused on gaining the trust of the fifth line, thus showing the image of losing the horses. If the diviner acts in this way, there is no fault. The Image Commentary says: "the horses are lost," meaning cutting off connection with the like and focusing upward. "Shang" is pronounced with a rising tone and is used as a verb.

九五，有孚攣如，無咎。攣，力圓反。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。《象》曰：「有孚攣如」，位正當也。上九，翰音登于天，貞凶。居信之極，而不知變，雖得其貞，亦凶道也。故其象占如此。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。《象》曰：「翰音登于天」，何可長也！

The line statement of the fifth line says: "With sincere faith, it binds the hearts of many, without fault." The character "挛" is pronounced liu yuan fan, meaning to connect and maintain. The fifth line is strong, upright, and in the center, representing the actual virtue of sincerity and trustworthiness. It also occupies the position of honor, making it the master of sincerity. It is in correspondence with the second line, and both lines possess the virtue of sincerity and truth, hence the image and oracle are taken in this way. The Image Commentary says: "With sincere faith, it binds the hearts of many," because the position of the fifth line is properly and correctly established. The line statement of the top line says: "The crowing of a chicken reaches high into the sky, but if it remains fixed, it is dangerous." The top line is at the extreme of sincerity but lacks flexibility. Even though it maintains what is considered correct and firm, it still leads to danger, hence the image and oracle are taken in this way. In sacrifices, the crowing of a chicken is called "Han Yin," which corresponds to the image of the Wind trigram. The top line is at the extreme of the Wind trigram, hence it is said "ascending to heaven." A chicken is not an animal that can fly to heaven, yet it wants to fly to heaven; believing in things that should not be believed in and not knowing when to change, the principle is the same. The Image Commentary says: "The crowing of a chicken reaches high into the sky," how can such a situation last long?

艮下，震上。小過：亨，利貞。可小事，不可大事。飛鳥遺之音，不宜上，宜下，大吉。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，故能致飛鳥遺音之應，則宜下而大吉，亦不可大事之類也。

This hexagram has the inner trigram Gen (Mountain) and the outer trigram Zhen (Thunder). The hexagram statement says: The hexagram of Xiao Guo (Gentle Crossing) is smooth and favorable, suitable for holding to the correct position; it is suitable for small matters, but not for great ones. A flying bird leaves behind a sound, not suitable to go upward, but suitable to go downward, resulting in great good fortune. "Small" refers to yin. In terms of the structure of the hexagram, four yin lines are outside, and two yang lines are inside, with yin being more than yang, which is exactly "small things exceeding." Since yin has already exceeded yang, it can be smooth, but one must hold to the correct position to gain benefit, so it is still necessary to issue a warning. In the hexagram, the lines six two and six five are yin and flexible, occupying the middle positions of the upper and lower trigrams, so they are suitable for small matters. The lines nine three and nine four are yang and strong, but they are out of position and not in the middle, so they are not suitable for great matters. The middle two lines are solid, while the outer four lines are empty, resembling a bird in flight, whose call goes downward rather than upward, thus able to attract the sound of a flying bird. It is favorable to go downward, which is also a category of not being suitable for great matters.

《彖》曰：「小過」，小者過而亨也。以卦體釋卦名義與其辭。過以利貞，與時行也。柔得中，是以小事吉也。以二五言。剛失位而不中，是以不可大事也。以三四言。有飛鳥之象焉，「飛鳥遺之音，不宜上，宜下，大吉」，上逆而下順也。以卦體言。《象》曰：山上有雷，小過。君子以行過乎恭，喪過乎哀，用過乎儉。山上有雷，其聲小過。三者之過，皆小者之過。可過於小，而不可過於大，可以小過，而不可甚過。《彖》所謂可小事而宜下者也。

The Commentary on the Judgment says: The term "Small Crossing" refers to a small and yielding yin force that crosses over and thus achieves success. This is an explanation of the meaning of the hexagram name and the hexagram statement based on the structure of the hexagram. The Commentary on the Judgment also says: crossing over while still maintaining proper adherence to the right path requires adapting to the situation; since the yin and yang lines are in the middle, doing small things brings good fortune, which refers to the lines Six Two and Six Five; while the yang lines are out of their proper positions and not in the center, thus they are not suitable for doing great things, which refers to the lines Nine Three and Nine Four. The hexagram contains the image of a flying bird, as stated in "the sound of a flying bird is left behind, it is not suitable to go upward, but suitable to go downward, which brings great good fortune," because going upward is contrary and going downward is favorable, which is explained in terms of the structure of the hexagram. The Image Commentary says: thunder resounding on a mountain, this is the image of the hexagram of "Small Crossing"; the gentleman thus understands that in his conduct he should be slightly more respectful, in mourning slightly more sorrowful, and in expenditure slightly more frugal. Thunder on a mountain produces a sound only slightly exceeding the usual. These three kinds of excess—respect, sorrow, and frugality—are all small excesses. One may slightly exceed in small matters, but not in great ones; one may slightly exceed, but not excessively. This is precisely what the Commentary on the Judgment meant by being suitable for small matters and being favorable to going downward.

初六，飛鳥以凶。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。」《象》曰：「飛鳥以凶」，不可如何也。六二，過其祖，遇其妣，不及其君，遇其臣，無咎。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。故其象占如此。《象》曰：「不及其君」，臣不可過也。所以不及君而還遇臣者，以臣不可過故也。

The line statement of the first line says: Like a bird flying upward without pause, thus leading to misfortune. The first line is yin and flexible, and corresponds with the fourth line which is yang. It is also at a time of crossing over, and is a line that only knows to go upward and refuses to stay below. The hexagram statement says, "A flying bird leaves a sound, it is not suitable to go upward, but suitable to go downward," so this image is used for divination. Guo Pu of the Jin dynasty in his work "Donglin" records that those who divinate this line may sometimes encounter strange events involving birds. The image commentary says, "A flying bird brings misfortune," as things have already reached this point, there is nothing to be done. The line statement of the second line says: It passes over the grandfather and meets the grandmother; it does not exceed the ruler, but meets a subject, thus there is no mistake. The second line is flexible and upright, and when it advances, it passes over the third and fourth lines which are yang and meets the fifth line which is yin. Thus, it does not reach the dignity of the fifth line but remains content in its own position. This is because it does not reach the ruler but just meets a subject. All of this shows that although it goes beyond, it does not go beyond in an improper way, and although it is upright, it remains in the middle. Therefore, there is no mistake, so this image is used for divination. The image commentary says, "It does not reach its ruler," because a subject must not exceed its proper position. The reason it does not reach the ruler but only meets a subject is precisely because a subject must not overstep its bounds.

九三，弗過防之，從或戕之，凶。戕，在良反。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。《象》曰：「從或戕之」，凶如何也！九四，無咎，弗過遇之，往厲必戒，勿用永貞。當過之時，以剛處柔，過乎恭矣，無咎之道也。弗過遇之，言弗過於剛而適合其宜也。往則過矣，故有厲而當戒；陽性堅剛，故又戒以勿用永貞。言當隨時之宜，不可固守也。或曰：弗過遇之，若以六二爻例，則當如此說，若依九三爻例，則過遇當如過防之義。未詳孰是，當闕以俟知者。《象》曰：「弗過遇之」，位不當也。「往厲必戒」，終不可長也。爻義未明，此亦當闕。

Nine in the Third Line Statement says: If one does not add an extra bit of caution and allows things to follow naturally, someone will come to harm him, resulting in misfortune. "Qiang" is pronounced zai liang fan. In a situation of slight excess, doing things often requires going a little beyond the usual standard, only then can it be exactly in the middle way. Nine in the Third, being a yang strong line in a yang position, is precisely the target that the many yin lines wish to harm. Yet it relies on its strength and does not add an extra layer of precaution, hence the image and divination. If the diviner can add an extra bit of caution in prevention, he can escape misfortune. The Image Commentary says: "Following, one may be harmed," how can this misfortune be avoided? Nine in the Fourth Line Statement says: There is no fault; not excessive in strength but exactly appropriate, going forward there is danger and must be cautious, do not hold on for too long. In a time of slight excess, Nine in the Fourth, being a yang strong line in a yin soft position, is already slightly excessive in being respectful. This is the way that does not lead to fault. "Not excessive in meeting it" means not overly strong but exactly appropriate. If it goes further, it will be excessive, hence danger and must be cautious. The nature of yang is hard and strong, so it also warns against holding on for too long. This means one should act according to the situation, not be rigid and unchanging. There is another interpretation: "Not excessive in meeting it" if viewed according to the example of Six in the Second, should be explained as above; if viewed according to the example of Nine in the Third, then "excessive meeting" should be interpreted as "excessive prevention." It is still unclear which interpretation is correct, and it should be left in doubt until a clear person comes. The Image Commentary says: "Not excessive in meeting it," this is an improper line position; "Going forward, danger must be cautious," this is ultimately not to hold on for too long. The meaning of this line is still not clear, and the Image Commentary here should also be left in doubt.

六五，密雲不雨，自我西郊，公弋取彼在穴。弋，餘職反。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。《象》曰：「密雲不雨」，已上也。已上，太高也。上六，弗遇過之，飛鳥離之，凶，是謂災眚。眚，生領反。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。《象》曰：「弗遇過之」，已亢也。

The line statement of the fifth line says: thick clouds gather but no rain falls, the clouds come drifting from the western fields; the king uses a bow with a rope to shoot at the thing in the hole. "Yi" is pronounced Yu Zhi. The fifth line, being a yin line in a position of honor, is also at the time when yin is about to exceed, and since it is powerless to act, it has to rely on the second line to assist, hence this image. "In the hole" refers to yin things. Two yin lines are in harmony, and it is clear they cannot achieve great things. The Image Commentary says: "thick clouds without rain" is because the clouds have risen too high; "already above" means too high. The line statement of the sixth line says: unwilling to meet but only passing over, like a bird caught in a net, which is dangerous, thus called calamity. "Sheng" is pronounced Sheng Ling. The sixth line, being a yin line at the top of the trigram of movement, is at the extreme point of yin exceeding, having gone too high and too far, hence this image and divination. There is another view that "meeting over" should be read as "over meeting," meaning the same as the fourth line. Whether this is correct is still uncertain. The Image Commentary says: "not meeting but passing over" indicates excessive exaltation.

離下，坎上。既濟：亨小，利貞。初吉，終亂。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。《彖》曰：「既濟，亨」，小者亨也。「濟」下疑脫「小」字。「利貞」，剛柔正而位當也。以卦體言。「初吉」，柔得中也。指六二。終止則亂，其道窮也。《象》曰：水在火上，既濟，君子以思患而預防之。

This hexagram has the inner trigram Li (Fire) and the outer trigram Kan (Water). The hexagram statement says: The hexagram of Ji Ji signifies slight success, suitable for maintaining firmness; at the beginning it is auspicious, but at the end calamity arises. "Ji Ji" means that the matter has already been completed. In terms of the hexagram structure, water is above and fire is below, the two elements interact and each fulfill their function, and all six lines are properly positioned with yin and yang in balance, hence it is called Ji Ji. The phrase "Xing Xiao" in the hexagram statement should be interpreted as "Xiao Xing." Generally, the divination statements of this hexagram and its six lines carry a warning meaning, due to the situation. The Commentary on the Judgment says: "Ji Ji, Xing" means slight success; the character "Xiao" is likely missing after "Ji." It also says "Li Zhen," meaning that the strong and the weak each occupy their proper positions, which is explained in terms of the hexagram structure. It mentions "Chu Ji," meaning that at the beginning it is auspicious, because the yin line is in the middle and properly positioned, referring to line six two. It says that at the end, when the path is blocked, calamity arises, because the path has reached its end. The Image Commentary says: Water above fire, this is the image of the hexagram Ji Ji. The gentleman thus understands the need to foresee calamities and take preventive measures in advance.

初九，曳其輪，濡其尾，無咎。曳，以制反。濡，音如。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。《象》曰：「曳其輪」，義無咎也。六二，婦喪其茀，勿逐，七日得。喪，息浪反。茀，力佛反。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，故二有婦喪其茀之象。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。《象》曰：「七日得」，以中道也。

The first line statement says: "Dragging the wheel to prevent the chariot from moving forward, getting the tail wet so the fox does not cross the river, there is no fault." "Yè" is pronounced as "yì zhì fǎn," and "rú" is pronounced as "rú." The wheel is at the lower part of the chariot, and the tail is at the rear of the body, which corresponds to the image of the first line. Dragging the wheel prevents the chariot from moving forward; getting the tail wet stops the fox from crossing the river. At the beginning of the hexagram "Already Completed," being cautious and cautious to this extent is the way to avoid faults. If the person divining can do this, there will be no fault. The "Image Commentary" says: "Dragging the wheel" is in accordance with the right way and thus has no fault. The second line statement says: "A woman loses the curtain on her carriage, there is no need to search for it, it will be regained after seven days." "Sàng" is pronounced with a falling tone ("xī làng fǎn"), and "fú" is pronounced "lì fú fǎn." The second line possesses the virtue of civilization and uprightness, and it corresponds with the strong and upright ruler, the fifth line, which should be able to carry out its aspirations. However, the fifth line, being in the time of "Already Completed," refuses to humble itself to promote the great way, so the second line has the image of a woman losing the curtain on her carriage. "Fú" is the covering on a woman's carriage, losing it means losing the means of travel. However, the way of uprightness and correctness cannot be abandoned for long, and when the time comes, it will naturally be restored, so the line statement also gives the warning that there is no need to search for it, for it will be regained naturally. The "Image Commentary" says: "Regained after seven days" is because the second line holds to the middle path.

九三，高宗伐鬼方，三年克之，小人勿用。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。《象》曰：「三年克之」，憊也。憊，蒲拜反。六四，糹需有衣袽，終日戒。糹需，而朱反。袽，女居反。既濟之時，以柔居柔，能預備而戒懼者也，故其象如此。程子曰：「糹需，當作濡。衣袽，所以塞舟之罅漏。」《象》曰：「終日戒」，有所疑也。

The line statement for nine in the third says: King Wu Ding of the Shang dynasty waged war against the Gufang, and only after three years did he conquer them. Small people should not be used. In the context of the hexagram of Completion, nine in the third, with a yang line in a yang position, represents the image of King Wu Ding's campaign against Gufang. The phrase 'after three years did he conquer' indicates a prolonged struggle before victory, and the intention is to warn the person consulting the oracle not to act rashly. The divination for 'small people should not be used' is the same as that for the sixth line of the hexagram of Army. The image commentary says: 'after three years did he conquer,' meaning that the effort has exhausted the strength. 'Bi' is pronounced as pu bai. The line statement for six in the fourth says: the boat is leaking, and there are old clothes used to plug the leaks, and the whole day is spent on vigilance. 'Xu' is pronounced as er zhu, and 'ru' is pronounced as nu ju. In the context of the hexagram of Completion, six in the fourth, with a yin line in a yin position, represents a line that is prepared in advance and remains cautious, hence taking such an image. Cheng Yi says: 'xu' should be read as 'ru,' meaning wet and leaking; 'yi ru' refers to old rags used to block the cracks and holes in the boat. The image commentary says: 'the whole day is spent on vigilance,' meaning that there is some doubt and unease in the heart.

九五，東鄰殺牛，不如西鄰之禴祭，實受其福。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。《象》曰：「東鄰殺牛」，不如西鄰之時也。「實受其福」，吉大來也。上六，濡其首，厲。既濟之極，險體之上，而以陰柔處之，為狐涉水而濡其首之象。占者不戒，危之道也。《象》曰：「濡其首，厲」，何可久也！

The line statement of the fifth line says: The eastern neighbor sacrifices a bull for a grand ceremony, but it is not as effective as the western neighbor's simple sacrifice of "yue" in receiving the actual blessings of the gods. The east belongs to yang and the west to yin: this means that although the fifth line holds a high position, the favorable time has already passed, and it is not as beneficial as the second line, which is in a proper position. This line also relates to the historical events of King Wen of Zhou and King Zhou of Shang, so it takes this image and prediction. The Commentary on the Judgment says "initially auspicious but eventually chaotic," which is exactly this meaning. The Image Commentary says: "The eastern neighbor sacrifices a bull," which is not as effective as the western neighbor at the right time; "actually receiving its blessing," indicates a great auspicious event. The line statement of the sixth line at the top says: The head is wet, which is dangerous. The sixth line at the top is at the extreme point of the hexagram "Already Completed" and at the top of the trigram Kan (water), and it is occupied by a yin and soft element, which is the image of a fox crossing a river and getting its head wet. If the person divining does not know caution, they are taking danger upon themselves. The Image Commentary says: "The head is wet, dangerous," how can such a situation last long?

坎下，離上。未濟：亨。小狐汔濟，濡其尾，無攸利。汔，許訖反。未濟，事未成之時也。水火不交，不相為用，卦之六爻，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？《彖》曰：「未濟，亨」，柔得中也。指六五言。「小狐汔濟」，未出中也。「濡其尾，無攸利」，不續終也。雖不當位，剛柔應也。《象》曰：火在水上，未濟，君子以慎辨物居方。水火異物，各居其所，故君子觀象而審辨之。

This hexagram has the inner trigram Kan (Water) and the outer trigram Li (Fire). The hexagram statement says: The hexagram of "Not Yet Completed" is smooth. A small fox is about to cross the river but gets its tail wet, and there is nothing beneficial. "Qi" is pronounced xu qi. "Not Yet Completed" refers to a situation where something has not yet been accomplished. Water is below and fire is above, they do not interact, and they cannot be used together. All six lines are not in the proper position, so it is called "Not Yet Completed." "Qi" means nearly; the fox is about to cross the river but gets its tail wet, so it has not yet crossed. If the person consulting the oracle is in such a situation, how can they gain benefit? The commentary on the judgment says: "Not Yet Completed" is smooth, because the yin line is in the middle and in the proper position, referring to line six in the fifth position; "a small fox is nearly crossing the river" means it has not yet escaped from the danger of Kan; "its tail is wet, there is no benefit" means it cannot complete the matter. Although all six lines are not in the proper position, the yin and yang lines above and below correspond to each other. The image commentary says: Fire on water, this is the image of the hexagram of "Not Yet Completed." The gentleman thus understands that he should carefully distinguish things and let them be in their proper place. Water and fire have different natures and are in different positions, so the gentleman observes this image and carefully distinguishes them.

初六，濡其尾，吝。以陰居下，當未濟之初，未能自進，故其象占如此。《象》曰：「濡其尾」，亦不知極也。「極」字未詳，考上下韻亦不葉，或恐是「敬」字，今且闕之。九二，曳其輪，貞吉。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。《象》曰：九二「貞吉」，中以行正也。九居二，本非正，以中故得正也。

The line statement of the first line says: "The tail is wet, there is regret." The first line, with its yin and flexible nature, is located at the very bottom, which corresponds to the beginning of the hexagram "Not Yet Completed." It is still unable to move forward on its own, so this image and divination are used. The image commentary says: "The tail is wet," which is also because it does not know "ji." The meaning of the character "ji" is still unclear, and the rhyme of the surrounding text does not match. It is likely that the original character was "jing," but this remains uncertain for now. The line statement of the second line says: "Holding back the chariot wheel, not rushing forward, maintaining uprightness brings good fortune." The second line corresponds with the fifth line, and although it is a yang line in a yin position and located in the middle of the lower trigram, it can restrain itself and not rush forward, which is in line with the proper conduct of a subject. Therefore, this image and divination are used. The image commentary says: The "uprightness brings good fortune" of the second line is because it is in the center and thus its actions are upright. Although a yang line is in a yin position, it is not considered upright. However, because it is in the center, it is considered upright instead.

六三，未濟，征凶，利涉大川。陰柔不中正，居未濟之時，以征則凶，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。《象》曰：「未濟，征凶」，位不當也。九四，貞吉，悔亡。震用伐鬼方，三年有賞于大國。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。《象》曰：「貞吉，悔亡」，志行也。

The line statement of the third line says: The matter has not yet been completed, going forward is dangerous, and it is favorable to cross a great river. The third line is yin and flexible, not in the center and not in the correct position, and is in the time of not yet completed. If it moves forward recklessly, it will be dangerous; however, since it is yin and flexible, it is above the yang and strong, and it is about to escape from the lower trigram Kan which represents danger, so there is an image of being favorable to cross a river. The divination is thus interpreted. This is like a traveler who can take a boat to float across the water but should not walk on the land. Some people doubt that there should be a 'not' above the character 'li' (favorable). The Image Commentary says: 'Not yet completed, going forward is dangerous,' because the line is not in the correct position. The line statement of the fourth line says: To maintain the correct position is auspicious, and regret disappears; to make an expedition against the ghostly people, after three years, it receives a reward from a great state. The fourth line is a yang line in a yin position, so it is not in the correct position and thus has regret; but if it can strive to maintain the correct position, the regret disappears. However, since it has an originally incorrect nature and wants to strive for correctness, it must use yang strength to the utmost and sustain it for a long time, hence the image of making an expedition against the ghostly people and receiving a reward after three years. The Image Commentary says: 'Maintaining the correct position is auspicious, and regret disappears,' because the will is carried out.

六五，貞吉，無悔。君子之光，有孚，吉。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。《象》曰：「君子之光」，其暉吉也。暉者，光之散也。上九，有孚于飲酒，無咎。濡其首，有孚失是。以剛明居未濟之極，時將可以有為，而自信自養以俟命，無咎之道也。若縱而不反，如狐之涉水而濡其首，則過於自信，而失其義矣。《象》曰：飲酒濡首，亦不知節也。

The Line Statement of the Fifth Line says: If one maintains correctness, it is auspicious and there is no regret; the light of the gentleman, with sincerity, is auspicious. The Yin line six is in the Yang position five, which is not properly aligned. However, the line six five is the ruler of civilization, located in the center of the upper trigram and responding to the strength of the second line nine below. It is able to humbly seek help from below, thus maintaining correctness and being auspicious, with no regret. Moreover, with its brilliant radiance and sincerity without falsehood, it becomes auspicious again. The Image Commentary says: "The light of the gentleman," is because its radiance brings auspiciousness. The term "radiance" refers to the light spreading out in all directions. The Line Statement of the top line nine says: Holding to sincerity and drinking in comfort, there is no fault. If one's head is completely soaked, then even the sincerity is lost. The line nine at the top, with its strong, intelligent and enlightened nature, is at the extreme point of the last trigram, the Uncompleted. The situation is about to allow action, yet it maintains its belief and self-cultivation to wait for destiny, which is the way to avoid fault. If one indulges without restraint and does not know when to stop, it is like a fox crossing a river and soaking its head, which is overconfidence and losing the proper measure. The Image Commentary says: Drinking until the head is soaked, is also a lack of restraint.

傳，去聲。後同。《繫辭》，本謂文王、周公所作之辭，繫於卦爻之下者，即今經文。此篇乃孔子所述《繫辭》之「傳」也，以其通論一經之大體凡例，故無經可附，而自分上下雲。

The word "transmission" in the title is pronounced in the fourth tone, as is the case in all other instances. The term "Great Treatise" originally referred to the words written by King Wen and the Duke of Zhou, which were attached below the hexagrams and lines, that is, the present text of the Zhou Changes. This particular passage, however, is Confucius' transmission of the Great Treatise. Since it discusses the overall structure and principles of the entire text without being able to be attached to any specific passage of the classic, it has formed its own independent section, divided into upper and lower parts.

天尊地卑，乾坤定矣，卑高以陳，貴賤位矣，動靜有常，剛柔斷矣，方以類聚，物以群分，吉凶生矣，在天成象，在地成形，變化見矣。斷，丁亂反。見，賢遍反。天地者，陰陽形氣之實體。乾坤者，《易》中純陰、純陽之卦名也。卑高者，天地萬物上下之位。貴賤者，《易》中卦爻上下之位也。動者，陽之常。靜者，陰之常。剛柔者，《易》中卦爻陰陽之稱也。

The Great Treatise of the Upper Classic begins by saying: Heaven is above and esteemed, Earth is below and humble; the names of the two trigrams, Qian and Kun, are thus established. Low and high are arranged in order, and the positions of the trigram lines as to their importance are thus determined. Motion and stillness each have their regular course; the distinction between strong and weak lines is thus established. Minds and aspirations gather according to their kind, things are distinguished according to their category, and thus good fortune and misfortune arise. In the heavens, the forms of sun, moon, and stars are formed; on the earth, the forms of mountains, rivers, moving creatures, and plants are formed; thus change and transformation are revealed. "Duan" is read as ding luan fan, and "jian" is read as xian bian fan. Here, the term "heaven and earth" refers to the actual physical forms of yin and yang energies; Qian and Kun are the names of the two trigrams, the pure yang and pure yin trigrams, in the Zhou Changes. "Bi gao" refers to the actual positions of heaven and earth and all things above and below; "gui jian" refers to the positions of trigram lines above and below in the Zhou Changes. Motion is the normal state of yang; stillness is the normal state of yin; "gang rou" refers to the classification of trigram lines as yang and yin in the Zhou Changes.

方，謂事情所向，言事物善惡，各以類分。而吉凶者，《易》中卦爻占決之辭也。象者，日月星辰之屬。形者，山川動植之屬。變化者，《易》中蓍策卦爻，陰變為陽，陽化為陰者也。此言聖人作《易》，因陰陽之實體，為卦爻之法象。莊周所謂「《易》以道陰陽」，此之謂也。

The term "fang" refers to the direction of human affairs and aspirations, discussing the distinction of good and evil according to their categories. "Ji xiong" are terms used in the Zhou Yi to indicate divinatory judgments and resolutions of doubts. "Xiang" refers to celestial bodies such as the sun, moon, and stars; "xing" refers to terrestrial things such as mountains, rivers, grass, trees, birds, and animals. "Bianhua" refers to the transformation of yin into yang and yang into yin, as represented by the shifting of the yao in the hexagrams made with the yarrow stalks in the Zhou Yi. This passage explains that the sage created the Zhou Yi based on the actual existence of yin and yang, establishing the principles and symbols of the hexagrams and yao. The "Zhuangzi · Tianxia" states that the Yi is about yin and yang, which is exactly what this passage means.

是故剛柔相摩，八卦相蕩。蕩，徒浪反。此言《易》卦之變化也。六十四卦之初，剛柔兩畫而已。兩相摩而為四，四相摩而為八，八相蕩而為六十四。鼓之以雷霆，潤之以風雨。日月運行，一寒一暑。此變化之成象者。乾道成男，坤道成女。此變化之成形者。此兩節，又明《易》之見於實體者，與上文相發明也。

The Great Treatise continues to say: Therefore, the hard and soft lines interact with each other, and the eight fundamental trigrams mutually influence each other. "Dang" is read as tu lang fan. This sentence explains the generation and transformation of the hexagrams in the Zhou Changes. Initially, the sixty-four hexagrams had only the hard and soft lines. The interaction of the two lines forms the four images, the interaction of the four images forms the eight trigrams, and the mutual influence of the eight trigrams forms the sixty-four hexagrams. The Great Treatise also says: Use thunder and lightning to move it, and use wind and rain to nourish it; the sun and moon move in their courses, cold and heat alternate. This describes the aspect of transformation forming physical phenomena in the heavens. Furthermore, the trigram Qian embodies the male principle, and the trigram Kun embodies the female principle. This describes the aspect of transformation forming forms on the earth. These two passages further explain how the principles discussed in the Zhou Changes are manifested in actual existence, complementing the previous statements.

乾知大始，坤作成物。知，猶主也。乾主始物，而坤作成之，承上文男女而言乾坤之理。蓋凡物之屬乎陰陽者，莫不如此。大抵陽先陰後，陽施陰受。陽之輕清未形，而陰之重濁有跡也。乾以易知，坤以簡能。易，以豉反。乾健而動，即其所知，便能始物而無所難，故為以易而知大始。坤順而靜，凡其所能，皆從乎陽而不自作，故為以簡而能成物。

The Great Treatise says: Qian governs the beginning of all things, while Kun carries them through to completion. Here, "know" means to govern. Qian governs the beginning of all things, while Kun completes them, which follows up on the previous statement that Qian's way produces the male and Kun's way produces the female, explaining the principles of Qian and Kun. All things that belong to yin and yang are like this: in general, yang comes first and yin follows, yang gives and yin receives; yang is light and clear but not yet formed, while yin is heavy and turbid and already has form. The Great Treatise also says: Qian governs the beginning with ease, while Kun completes all things with simplicity. Here, "easy" is read as yì (with the pronunciation of the character for "beans"). Qian is strong and vigorous, and whatever it governs can create all things effortlessly, so it governs the beginning with ease. Kun is gentle and yielding, and whatever it does follows yang without taking the initiative, so it completes all things with simplicity.

易則易知，簡則易從。易知則有親，易從則有功。有親則可久，有功則可大。可久則賢人之德，可大則賢人之業。人之所為，如乾之易，則其心明白而人易知，如坤之簡，則其事要約而人易從。易知則與之同心者多，故有親。易從則與之協力者眾，故有功。有親則一於內，故可久。有功則兼於外，故可大。德，謂得於己者。業，謂成於事者。上言乾、坤之德不同，此言人法乾、坤之道。至此則可以為賢矣。

The Great Treatise says: What is easy to understand is easily known by others; what is simple is easily followed. What is easy to understand brings people to attach themselves to it; what is easy to follow enables one to accomplish results. When people attach themselves, the inner aspect becomes unified, thus achieving longevity; when results are achieved, the outer aspect becomes inclusive, thus achieving expansion. Longevity is the virtue of the virtuous person, and expansion is the career of the virtuous person. Human actions, if like Qian, are easy to understand and have a clear mind, so others can easily understand them; if like Kun, they are simple and efficient in action, so others can easily follow them. When easily understood, those who wish to be in harmony with him are numerous, thus bringing people to attach themselves; when easily followed, those who are willing to cooperate with him are many, thus enabling the accomplishment of achievements. When people attach themselves, the inner aspect becomes unified, thus achieving longevity; when achievements are made, the outer aspect becomes inclusive, thus achieving expansion. "De" refers to what one attains internally, and "ye" refers to what one accomplishes in matters. The previous passage discussed the different natures of Qian and Kun, while this passage discusses how people should follow the ways of Qian and Kun. When one reaches this level, one can be called a virtuous person.

易簡，而天下之理得矣，天下之理得，而成位乎其中矣。成位，謂成人之位。其中，謂天地之中。至此則體道之極功，聖人之能事，可以與天地參矣。上第一章。此章以造化之實，明作經之理。又言乾、坤之理，分見於天、地，而人兼體之也。

The Great Treatise says: When one grasps simplicity and ease, the principles of the world are understood; when the principles of the world are understood, a person can establish his proper position within heaven and earth. What is meant by "establishing position" is to realize the proper role of a human being; "within it" refers to within heaven and earth. To reach this level is the highest practice of comprehending the great way, the ultimate achievement of the sage, and thus can be placed alongside heaven and earth as the third. This is the first chapter. This chapter uses the actual workings of nature to explain the reason why the sage composed the classics, and also explains that the principles of Qian and Kun are respectively embodied in heaven and earth, while humans possess and embody both.

聖人設卦，觀象繫辭焉，而明吉凶，象者，物之似也。此言聖人作《易》，觀卦爻之象而繫以辭也。剛柔相推，而生變化。言卦爻陰、陽迭相推蕩，而陰或變陽，陽或化陰，聖人所以觀象而繫辭，眾人所以因蓍而求卦者也。

The Great Treatise says: The sage arranged the hexagrams, observed their images and attached words to them, thereby revealing auspiciousness and misfortune. The term "image" refers to a simulation similar to things. This sentence means that the sage composed the Zhou Changes, observed the images of the lines of the hexagrams, and attached words beneath them. The Great Treatise also says: The firm and the yielding move towards each other, thus producing change. This refers to the yin and yang lines of the hexagrams interacting and transforming, with yin sometimes becoming yang and yang sometimes transforming into yin; the sage observed these images and attached words accordingly, and people also used yarrow stalks to cast hexagrams in order to inquire.

是故吉凶者，失得之象也，悔吝者，憂虞之象也，吉凶、悔吝者，《易》之辭也。得失、憂虞者，事之變也。得則吉，失則凶。憂虞雖未至凶，然已足以致悔而取羞矣。蓋吉凶相對，而悔吝居其中間。悔自凶而趨吉，吝自吉而向凶也。故聖人觀卦爻之中，或有此象，則繫之以此辭也。

The Great Treatise says: therefore "good fortune and misfortune" are symbols of loss and gain, and "regret and hardship" are symbols of worry and anxiety. Good fortune and misfortune are the judgments in the Zhou Changes, while gain and loss are the changes in human affairs. To gain something is good fortune, to lose something is misfortune; although worry has not yet reached the level of misfortune, it is already sufficient to bring regret and lead to shame. In general, good fortune and misfortune are opposite, while regret and hardship lie between them: regret is moving from the side of misfortune toward good fortune, while hardship is sliding from the side of good fortune toward misfortune. Therefore, the sage observes the hexagrams and their lines, and if such images are present, he attaches such judgments.

變化者，進退之象也，剛柔者，晝夜之象也。六爻之動，三極之道也。柔變而趨於剛者，退極而進也。剛化而趨於柔者，進極而退也。既變而剛，則晝而陽矣。既化而柔，則夜而陰矣。六爻：初二為地，三四為人，五上為天。動，即變化也。極，至也。三極，天地人之至理。三才，各一太極也。此明剛柔相推以生變化，而變化之極，復為剛柔。流行於一卦六爻之間，而占者得因所值，以斷吉凶也。

The Great Treatise says: "Change" symbolizes advancement and retreat, and "yin and yang" symbolize day and night. The movement of the six lines in a hexagram embodies the principles of heaven, earth, and humanity. When yin changes toward yang, it signifies retreat to its extreme and then turning back to advance; when yang changes toward yin, it signifies advancement to its extreme and then turning back to retreat. Once a line has become yang, it belongs to day and is yang; once a line has become yin, it belongs to night and is yin. Among the six lines, the first and second lines represent earth, the third and fourth lines represent humanity, and the fifth and top lines represent heaven. "Motion" refers to change; "extreme" means the utmost; "three extremes" refer to the ultimate principles of heaven, earth, and humanity, which are the three elements each containing a single ultimate principle. This passage explains how yin and yang shift and interact to produce change, and how change reaches its extreme and returns to yin and yang. This process flows through the six lines of a hexagram, allowing the diviner to judge fortune and misfortune based on the specific line and changing line encountered.

是故君子所居而安者，《易》之序也，所樂而玩者，爻之辭也。樂，音洛。《易》之序，謂卦爻所著事理當然之次第。玩者，觀之詳。是故君子居則觀其象而玩其辭，動則觀其變而玩其占，是以「自天佑之，吉無不利」。《象辭》變已見上。凡單言變者，化在其中。占，謂其所值吉凶之決也。上第二章。此章言聖人作《易》，君子學《易》之事。

The Great Treatise says: Therefore, the gentleman, in his ordinary days, can dwell in peace because the order shown by the Zhou Changes is clear; he delights in studying the statements of each line. "Le" is pronounced the same as "LuO," meaning to like. The so-called order of the Book of Changes refers to the inherent sequence of things shown by the hexagrams and lines; "wan" means to examine repeatedly. The Great Treatise also says: Therefore, the gentleman, when he has nothing to do, observes the hexagrams and delights in the statements of the lines; when he takes action, he observes the changes of the lines and delights in the judgments, thus attaining the statement of the Upper Nine of the Great Possession, "Heaven aids him, and there is no misfortune." The terms "xiang," "ci," and "bian" have already been discussed earlier. Whenever "bian" is mentioned alone, "hua" is included within it. "Zhan" refers to the judgment regarding good or bad fortune of the particular line encountered. This is the second chapter. This chapter discusses two matters: the sage's creation of the Zhou Changes and the gentleman's study of the Zhou Changes.

彖者，言乎象者也，爻者，言乎變者也，彖，謂卦辭，文王所作者。爻，謂爻辭，周公所作者。象，指全體而言。變，指一節而言。吉凶者，言乎其失得也，悔吝者，言乎其小疵也。無咎者，善補過也。此卦爻辭之通例。

The Great Treatise says: "Tuan" refers to the overall image of a hexagram, while "Yao" refers to the change of a single line. Here, "Tuan" refers to the Hexagram Statement, which was composed by King Wen; "Yao" refers to the Line Statement, which was composed by the Duke of Zhou. "Xiang" refers to the overall meaning of the entire hexagram, while "bian" refers to the change of a single line. The Great Treatise also says: "Ji Xiong" refers to the loss and gain of a matter, "Hui Lin" refers to minor flaws, and "Wu Jiu" refers to the ability to remedy mistakes. These are the common conventions used in both the Hexagram Statement and the Line Statement.

是故列貴賤者存乎位，齊小大者存乎卦，辯吉凶者存乎辭，位，謂六爻之位。齊，猶定也。小，謂陰。大，謂陽。憂悔吝者存乎介，震無咎者存乎悔。上「悔」，乎罪反。下「悔」，呼對反。介，謂辯別之端，蓋善惡已動而未形之時也。於此憂之，則不至於悔吝矣。震，動也。知悔則有以動其補過之心，而可以無咎矣。是故卦有小大，辭有險易。辭也者，各指其所之。易，以豉反。小險大易，各隨所向。上第三章。此章釋卦爻辭之通例。

The Great Treatise says: The arrangement of rank and status depends on the positions of the lines, the determination of small and great depends on the structure of the hexagram, and the discernment of good fortune and misfortune depends on the statements. "Position" refers to the order of the six lines; "determine" means to judge; "small" refers to yin, and "great" refers to yang. The Great Treatise also says: To avoid regret and hardship lies in the subtlest details, and to have no faults lies in recognizing regret and striving to correct it. The first "regret" is pronounced hu zui fan, and the second "regret" is pronounced hu dui fan.the so-called "intermediate" refers to the beginning of distinguishing good and evil, which is the moment when good and evil thoughts have just begun to arise but have not yet taken form. At this moment, if one feels anxiety and caution beforehand, one will not reach the point of regret and hardship. "Zhen" means vibration; understanding regret allows one to stir up the heart to correct mistakes, thus avoiding faults. The Great Treatise also says: Therefore, hexagrams have small and great ones, and statements have dangerous and peaceful ones; the statements each point to the direction they are heading towards. "Yi" is pronounced yi chi fan, meaning easy and smooth. Small ones have dangerous statements, great ones have peaceful statements, each determined by the direction they are heading towards. This is the third chapter. This chapter explains the general principles of hexagram statements and line statements.

《易》與天地準，故能彌綸天地之道。《易》書卦爻，具有天地之道，與之齊準。彌，如彌縫之彌，有終竟聯合之意。綸，有選擇條理之意。仰以觀於天文，俯以察於地理，是故知幽明之故。原始反終，故知死生之說。精氣為物，游魂為變，是故知鬼神之情狀。此窮理之事。以者，聖人以《易》之書也。易者，陰陽而已。幽明、死生、鬼神，皆陰陽之變，天地之道也。天文，則有晝夜上下。地理，則有南北高深。原者，推之於前。反者，要之於後。陰精陽氣，聚而成物，神之伸也。魂遊魄降，散而為變，鬼之歸也。

The Great Treatise says: The Zhou Changes is equal to heaven and earth, thus it can encompass and connect the way of heaven and earth. The hexagrams and lines in the Zhou Changes originally contain the way of heaven and earth, being equal to heaven and earth. "弥" is like the "弥" in mending, meaning complete closure and thorough joining; "纶" has the meaning of selection and organization, and detailed analysis. The Great Treatise also says: Looking up to observe the patterns of heaven, looking down to examine the forms and principles of earth, thus understanding the hidden and the manifest. Investigating the beginning of things and returning to their end, thus understanding the concepts of death and life. The essence and qi gather to form things, while the soul qi wanders and disperses to create change, thus understanding the forms of ghosts and spirits. This passage discusses the practice of thoroughly investigating principles. The term "以" refers to the sage relying on the Zhou Changes. The Zhou Changes merely discusses yin and yang: the hidden and manifest, death and life, ghosts and spirits, are all changes of yin and yang, that is, the way of heaven and earth. Astronomy has day and night, up and down; geography has north and south, high and deep. "原" means tracing back to its origin, and "反" means returning to its end. The essence of yin and the qi of yang gather to form things, which is the extension of the divine; the soul qi wanders and the body qi descends, dispersing to create change, which is the return of the ghost.

與天地相似，故不違。知周乎萬物，而道濟天下，故不過。旁行而不流，樂天知命，故不憂。安土敦乎仁，故能愛。知，音智。樂，音洛。「知命」之知，如字。此聖人盡性之事也。天地之道，知仁而已。知周萬物者，天也，道濟天下者，地也。知且仁，則知而不過矣。旁行者，行權之知也。不流者，守正之仁也。既樂天理，而又知天命，故能無憂，而其知益深。隨處皆安，而無一息之不仁，故能不忘其濟物之心，而仁益篤。蓋仁者，愛之理，愛者，仁之用。故其相為表裡如此。

The Great Treatise says: The sage is similar to heaven and earth, so he does not contradict them; his wisdom pervades all things and he uses his way to save the world, so he does not have excess or deficiency; he is flexible and adaptable, yet does not lose his position, he delights in heavenly principles and understands heavenly destiny, so he has no worries; he is at ease in his own position and sincere in benevolence, so he can love broadly. "Zhi" is read as "Zhi" (wisdom), "Le" is pronounced like "LuO"; the "Zhi" in "Zhi Ming" is read according to its original sound. This passage discusses the sage's effort to realize his nature fully. The way of heaven and earth can be summarized as wisdom and benevolence: wisdom pervading all things belongs to the heavenly aspect; using the way to save the world belongs to the earthly aspect. Having both wisdom and benevolence, wisdom will not have excess or deficiency. "Pang Xing" refers to the wisdom that is flexible and adaptable; "Bu Liu" refers to the benevolence that remains steadfast. Since he delights in heavenly principles and knows where heavenly destiny lies, he can be free of worries, and his wisdom becomes deeper; being at ease everywhere and never leaving benevolence, he does not forget the heart to save all things, and benevolence becomes more solid. Generally, benevolence is the principle of love, and love is the function of benevolence, so they complement each other in this way.

範圍天地之化而不過，曲成萬物而不遺，通乎晝夜之道而知，故神無方而《易》無體。此聖人至命之事也。範，如鑄金之有模範。圍，匡郭也。天地之化無窮，而聖人為之範圍，不使過於中道，所謂裁成者也。通，猶兼也。晝夜，即幽明、生死、鬼神之謂。如此，然後可見至神之妙，無有方所；《易》之變化，無有形體也。上第四章。此章言《易》道之大，聖人用之如此。

The Great Treatise says: To set limits for the workings of heaven and earth without letting them exceed, to exhaustively complete the principles of things and bring forth all things without omission, to comprehend both day and night, thus attaining clarity, so that the divine is without fixed place, and the Book of Changes has no fixed form. This passage speaks of the efforts of the sage in relation to the mandate of heaven. "Fan" is like the model used in casting metal, and "wei" is the outer frame. The workings of heaven and earth are boundless, yet the sage sets limits for them, preventing them from deviating from the middle way, which is called "cái chéng." "Tong" means to include both; "day and night" refers to the previous discussion on yōu míng, shēng sǐ, and guǐ shén. Only when reaching this level can one see the profound mystery of the divine without fixed place, and the transformations of the Book of Changes without fixed form. This is the fourth chapter. This chapter discusses the vastness of the way of the Book of Changes and how the sage applies it.

一陰一陽之謂道。陰陽迭運者，氣也；其理則所謂道。繼之者善也，成之者性也。道具於陰而行乎陽。繼，言其發也。善，謂化育之功，陽之事也。成，言其具也。性，謂物之所受，言物生則有性，而各具是道也，陰之事也。周子、程之子書，言之備矣。

The Great Treatise says: Yin and Yang alternate in operation, and this is called the "Dao." The alternating movement of Yin and Yang is called "Qi," and the underlying principle behind it is called the "Dao." The Great Treatise also says: What continues the Dao is "Shan" (goodness), and what completes the Dao is "Xing" (nature). The Dao resides within Yin and operates above Yang. "Ji" refers to its movement, and "Shan" refers to its function of generating and nurturing all things, which belongs to the Yang aspect. "Cheng" refers to its completeness, and "Xing" refers to the nature each thing receives, meaning that when a thing is formed, it already possesses its nature, and thus has the Dao within it, which belongs to the Yin aspect. The writings of Zhou Dunyi and Cheng Yi have already explained this thoroughly.

仁者見之謂之仁，知者見之謂之知，百姓日用而不知，故君子之道鮮矣。知，音智。「不知」之知，如字。鮮，息淺反。仁陽知陰，各得是道之一隅，故隨其所見而目為全體也。日用不知，則莫不飲食，鮮能知味者，又其每下者也，然亦莫不有是道焉。或曰：上章以知屬乎天，仁屬乎地，與此不同，何也？曰：彼以清濁言，此以動靜言。

The Great Treatise says: The benevolent person sees it and calls it benevolence, the wise person sees it and calls it wisdom, the common people use it every day without realizing it, so those who truly understand the way of the gentleman are few. "Zhi" is read as "Wisdom"; "buzhi" (not knowing) is read according to its original pronunciation; "xian" is read as "Xi Qian", meaning few. Benevolence belongs to the Yang, wisdom belongs to the Yin, each only grasping one aspect of this way, thus each takes what they see as the whole. As for those who use it daily without realizing it, it is like what the Doctrine of the Mean says: everyone eats and drinks, yet few can truly discern the taste, which is an even lower level; yet they all contain this way within themselves. Someone asks: The previous chapter assigned "wisdom" to Heaven and "benevolence" to Earth, which is different from what is said here, why is that? The answer is: That was speaking from the perspective of clarity and turbidity, while this is speaking from the perspective of movement and stillness.

顯諸仁，藏諸用，鼓萬物而不與聖人同憂。盛德大業，至矣哉。顯，自內而外也。仁，謂造化之功，德之發也。藏，自外而內也。用，謂機緘之妙，業之本也。程子曰：「天地無心而成化，聖人有心而無為。」富有之謂大業，日新之謂盛德。張子曰：「富有者，大而無外；日新者，久而無窮。」

The Great Treatise says: To manifest benevolence and to conceal its function, to stimulate the growth of all things without following the concerns of a sage; such great virtue and great achievement have indeed reached their ultimate. "Manifestation" is the outward expression from within, and "benevolence" refers to the creative power of nature, which is the function of virtue. "Concealment" is the inward withdrawal from without, and "function" refers to the subtle mechanism that moves all things like the opening and closing of a lever, which is the fundamental nature of achievement. Cheng Yi said: Heaven and earth have no deliberate intent yet bring about transformation and nurturing, while sages have intent yet do not deliberately act. The Great Treatise also says: To be fully equipped in all things is called great achievement, and to be renewed daily is called great virtue. Zhang Zai explained: What is meant by being richly endowed is to be vast without limit; what is meant by daily renewal is to be enduring without end.

生生之謂易，陰生陽，陽生陰，其變無窮，理與書皆然也。成象之謂乾，效法之謂坤，效，呈也。法，謂造化之詳密而可見者。極數知來之謂占，通變之謂事，占，筮也，事之未定者，屬乎陽也。事，行事也，占之已決者，屬乎陰也。極數知來，所以通事之變。張忠定公言公事有陰陽，意蓋如此。陰陽不測之謂神。張子曰：兩在，故不測。上第五章。此章言道之體用，不外乎陰陽。而其所以然者，則未嘗倚於陰陽也。

The Great Treatise says: "Continuous generation without end is called 'Easy' (Yi)." Yin gives rise to Yang, and Yang gives rise to Yin; its transformation has no end, whether it is the principles of heaven and earth or the book of The Zhou Changes (I Ching). It also says: "That which takes form as an image is called 'Qian' (Heaven), and that which manifests form and method is called 'Kun' (Earth)." "Xiao" means manifestation, and "fa" refers to the subtle and visible aspect in the process of creation. It also says: "To exhaust the number of the yarrow stalks in order to foresee the future is called 'zhan' (divination), and to understand transformation and apply it to action is called 'shi' (affair)." "Zhan" is divination, which belongs to the stage before a matter is decided, and is attributed to Yang; "shi" is action, which belongs to the stage after a decision has been made, and is attributed to Yin. To exhaust the number of the yarrow stalks in order to foresee the future is precisely for the purpose of understanding the transformation of affairs. A Song dynasty person named Zhang Yong said that official matters also have yin and yang distinctions, meaning roughly the same thing. The Great Treatise concludes by saying: "The transformation of yin and yang that is unpredictable is called 'shen' (divine)." Zhang Zai explained that it exists simultaneously on both yin and yang sides, hence it is unpredictable. This is the fifth chapter. This chapter discusses that the essence and function of the Dao cannot be separated from yin and yang, yet the reason for its being so does not favor either yin or yang.

夫《易》，廣矣，大矣。以言乎遠則不御，以言乎邇則靜而正，以言乎天地之間則備矣。夫，音扶。下同。不御，言無盡。靜而正，言即物而理存。備，言無所不有。夫乾，其靜也專，其動也直，是以大生焉。夫坤，其靜也翕，其動也闢，是以廣生焉。翕，虛級反。闢，婢亦反。乾坤各有動靜，於其四德見之。靜體而動用，靜別而動交也。乾一而實，故以質言而曰大；坤二而虛，故以量言而曰廣。蓋天之形雖包於地之外，而其氣常行乎地之中也。《易》之所以廣大者以此。廣大配天地，變通配四時，陰陽之義配日月，易簡之善配至德。易，以豉反。《易》之廣大變通，與其所言陰陽之說，易簡之德，配之天道人事，則如此。上第六章。

The Great Treatise says: The Zhou Changes is truly vast and great. In distant terms, it has no end; in near terms, it is quiet and upright; in the space between heaven and earth, it contains everything. "Fu" is pronounced like "Fu," and the same applies to the following text. "Bu Yu" means without limit; "Jing er Zheng" means that the principles are inherent in the things before us; "Bei" means that everything is included. The Great Treatise also says: When Qian is still, it is concentrated; when it moves, it is direct and unimpeded, thus producing "Da" (greatness); when Kun is still, it is closed; when it moves, it is open, thus producing "Guang" (vastness). "Xi" is pronounced "Xu Ji Fan," and "Bi" is pronounced "Bi Yi Fan." Qian and Kun each have movement and stillness, and their four virtues of concentration, directness, closure, and openness can be seen in this. Stillness is the essence, movement is the function; when still, they are separate; when moving, they combine. Qian is one and full, so in terms of substance it is called "Da"; Kun is two and empty, so in terms of capacity it is called "Guang." Generally speaking, although the form of heaven is outside the earth, the qi of heaven constantly moves within the earth. The reason why the Zhou Changes is vast and great lies here. The Great Treatise also says: Vastness and greatness correspond to heaven and earth; change and adaptability correspond to the four seasons; the meaning of yin and yang corresponds to the sun and moon; the virtues of simplicity and ease correspond to the highest virtue. "Yi" is pronounced "Yi Chi Fan." The vastness and adaptability of the Zhou Changes, as well as its discussion of yin and yang and the virtues of ease and simplicity, correspond to the ways of heaven and human affairs, and this is the relationship. This is the sixth chapter.

子曰：《易》，其至矣乎。夫《易》，聖人所以崇德而廣業也。知崇禮卑，崇效天，卑法地。知，音智。十翼皆夫子所作，不應自著「子曰」字，疑皆後人所加也。窮理則知崇如天而德崇，循理則禮卑如地而業廣。此其取類，又以清濁言也。天地設位，而《易》行乎其中矣。成性存存，道義之門。天地設位而變化行，猶知禮存性而道義出也。成性，本成之性也。存存，謂存而又存，不已之意也。上第七章。

The Great Treatise says: Confucius said, The Zhou Changes have indeed reached their highest point. The Zhou Changes are used by the sages to honor virtue and expand their undertakings. Wisdom should be lofty, while propriety should be humble; loftiness is to follow Heaven, humility is to follow Earth. "Zhi" is read as "Zhi" (wisdom). Note: All ten wings are attributed to Confucius, and therefore should not have the words "Zi Yu" (Master said), which are likely later additions. Investigating the principles leads to wisdom as lofty as Heaven and virtue as exalted; following the principles leads to propriety as humble as Earth and undertakings as vast. The analogy here is taken from the perspective of purity and turbidity. The Great Treatise also says: Heaven and Earth each occupy their proper position, and the way of the Zhou Changes operates within them; realizing one's inherent nature and holding on to it without ceasing, this is the gateway to the Way. Heaven and Earth set up the positions of above and below, and changes flow continuously, just as a person can hold on to wisdom and propriety, cultivate his nature, and thus the Way arises. "Cheng Xing" means that the nature is already perfected in my innate disposition; "Cun Cun" means to hold on continuously, never ceasing. This is the seventh chapter.

聖人有以見天下之賾，而擬諸其形容，象其物宜，是故謂之象。賾，雜亂也。象，卦之象，如《說卦》所列者。聖人有以見天下之動，而觀其會通，以行其典禮，繫辭焉以斷其吉凶，是故謂之爻。斷，丁玩反。會，謂理之所聚而不可遺處。通，謂理之可行而無所礙處。如庖丁解牛，會則其族，而通則其虛也。

The Great Treatise says: The sage could see the myriad phenomena of the world, their complexity and depth, and thus imitated their forms, taking symbols from appropriate aspects of various things, hence called "xiang" ("image" or "symbol"). "Zé" refers to complexity and hiddenness. Here, "xiang" refers to the symbolic meaning of the hexagrams, as listed in the "Sayings on the Hexagrams." The Great Treatise also says: The sage could see the changes in all worldly affairs, and thus observed the gathering and flowing of meaning, using this to establish rituals and systems, and attaching words to judge fortune and misfortune, hence called "yao" ("line"). "Duan" is read as "ding wan fan." "Hui" refers to the gathering of meaning that cannot be overlooked; "tong" refers to the flowing of meaning that proceeds smoothly without obstruction. It is like the story in the "Nourishing the Life" chapter of the "Zhuangzi" where the butcher Ding cuts up an ox: "hui" corresponds to the places where tendons and bones are knotted, and "tong" corresponds to the gaps between the joints.

言天下之至賾而不可惡也，言天下之至動而不可亂也。惡，烏路反。惡，猶厭也。擬之而後言，議之而後動，擬議以成其變化。觀象玩辭，觀變玩占，而法行之，此下七爻則其例也。

The Great Treatise says: It discusses the most profound and complex principles of the world without causing people to feel bored; it deals with the most chaotic changes in the world without causing people to be confused. "Evil" is read as wū lù fǎn, meaning to despise. The Great Treatise also says: First simulate and then speak, first discuss and then act, relying on simulation and discussion to achieve one's own changes. That is, in ordinary times, observe the images and savor the statements of the hexagrams and lines; when there is a matter, observe the changes and savor the divination, and then act accordingly. The following seven line statements are examples of this approach.

「鳴鶴在陰，其子和之。我有好爵，吾與爾靡子」。子曰：「君子居其室，出其言善，則千里之外應之，況其邇者乎？居其室，出其言不善，則千里之外違之，況其邇者乎？言出乎身，加乎民；行發乎邇，見乎遠。言行，君子之樞機。樞機之發，榮辱之主也。言行，君子之所以動天地也，可不慎乎。」和，胡臥反。靡，音縻。行，下孟反。見，賢遍反。釋《中孚》九二爻義。

The Great Treatise cites the Line Statement of the Second Line of the Zhongfu hexagram: A crane calls under the shade of a tree, its young respond in harmony; I have a cup of fine wine, and I wish to share it with you. Confucius explains: A gentleman resides in his own house; if his words are good, people a thousand miles away will respond, and何况 those nearby; if his words are not good, people a thousand miles away will turn away, and何况 those nearby. Words spoken from oneself affect the people; actions begun nearby manifest in the distant. Words and deeds are the door hinges and the trigger of the crossbow for the gentleman. When these are moved, honor and disgrace follow. Words and deeds are the things by which the gentleman moves heaven and earth; how can they not be cautious? "He" is read as Huo Wo, "mi" is read as Mi, "Xing" is read as Xia Meng, "jian" is read as Xian Bian. This section explains the meaning of the Second Line of the Zhongfu hexagram.

「同人，先號咷而後笑」。子曰：「君子之道，或出或處，或默或語。二人同心，其利斷金，同心之言，其臭如蘭。」斷，丁管反。臭，昌又反。釋《同人》九五爻義。言君子之道，初若不同，而後實無間。

The Great Treatise cites the Line Statement of the fifth line of the Hexagram of Fellowship: When one is in harmony with others, first there is wailing and weeping, but later there is joy and laughter. Confucius explains that the way of a gentleman is sometimes to go out and act, sometimes to stay at home; sometimes to be silent, sometimes to speak. When two people are of the same mind and virtue, their sharpness is sufficient to cut through metal. The words of those who are of the same mind carry a fragrance like orchids. "Cut" is read as "ding guan fan," and "fragrance" is read as "chang you fan," referring to the scent. This passage explains the meaning of the fifth line of the Hexagram of Fellowship, illustrating that the way of the gentleman initially appears different, but in the end there is no separation.

斷金、如蘭，言物莫能間，而其言有味也。「初六，藉用白茅，無咎」。子曰：「苟錯諸地而可矣。藉之用茅，何咎之有？慎之至也。夫茅之為物薄，而用可重也。慎斯術也以往，其無所失矣。」藉，在夜反。錯，音措。夫，音扶。釋《大過》初六爻義。

"The advantage of unity is able to cut through metal, and the fragrance of unity is like orchid." These two lines mean that the power of unity cannot be separated by anything, and the words spoken by those who are in harmony have a unique flavor. The line statement of the first line of the Great Excess hexagram says: "Initial Six, using white reed grass as a mat, no blame." Confucius explains: "Placing an object directly on the ground is already sufficient, but now it is necessary to use white reed grass as a mat underneath. Where then could there be any fault? This is the extreme of caution. White reed grass itself is extremely lowly, yet its use is of great importance. If all things are carried out with such carefulness, there will be no mistakes." ("Jie" is read as zai ye fan, meaning to pad or衬; "cuo" is the same as "cuo," meaning to place; "fu" is read as fu.) The above explanation discusses the meaning of the first line of the Great Excess hexagram.

「勞謙，君子有終，吉」。子曰：「勞而不伐，有功而不德，厚之至也。語以其功下人者也。德言盛，禮言恭。謙也者，致恭以存其位者也。」釋《謙》九三爻義。德言盛，禮言恭，言德欲其盛，禮欲其恭也。「亢龍有悔」。子曰：「貴而無位，高而無民，賢人在下位而無輔，是以動而有悔也。」釋《乾》上九爻義。當屬《文言》，此蓋重出。

The line statement of the "Gentle" hexagram, line nine three, says: "To labor humbly, the gentleman has a proper conclusion, and it is auspicious." Confucius explains: "To have merit without boasting, to have achievements without claiming the virtue, this is the extreme of sincerity. It refers to a person who is willing to give his own merit to others. In terms of virtue, it requires fullness; in terms of ritual, it requires respect. What is called 'humility' is to exert extreme respect in order to preserve one's position." This explains the meaning of line nine three of the "Gentle" hexagram. The phrase "virtue requires fullness, ritual requires respect" means that virtue requires it to be full, and ritual requires it to be respectful. The line statement of the "Heaven" hexagram, line upper nine, says: "The dragon soaring high brings regret." Confucius explains: "A high rank without a real position, a lofty status without the people, the virtuous are in lower positions without assistance, so any action brings regret." This explains the meaning of line upper nine of the "Heaven" hexagram. This passage should belong to the "Wenyan Transmission," but it appears to be a repetition here.

「不出戶庭，無咎」。子曰：「亂之所生也，則言語以為階。君不密則失臣，臣不密則失身，幾事不密則害成。是以君子慎密而不出也。」幾，音機。釋《節》初九爻義。子曰：「作《易》者，其知盜乎？《易》曰：『負且乘，致寇至。』負也者，小人之事也，乘也者，君子之器也。小人而乘君子之器，盜思奪之矣。上慢下暴，盜思伐之矣。慢藏誨盜，冶容誨淫。《易》曰『負且乘，致寇至』，盜之招也。」藏，才浪反。釋《解》六三爻義。上第八章。此章言卦、爻之用。

The line statement of the first line of the "节" hexagram says: "Not going out of the gate or courtyard, no blame." Confucius explains: "Disasters often arise from words. If a ruler speaks carelessly, he loses his ministers; if a minister speaks carelessly, he loses himself; if confidential matters are not kept secret, they will lead to calamity. Therefore, a gentleman guards confidentiality and does not speak lightly." ("几" is read as "ji," meaning confidentiality.) This explains the meaning of the first line of the "节" hexagram. Confucius also says: "The author of the Book of Changes must have understood how thieves are attracted. The Book of Changes says: 'Carrying burdens and riding in a carriage, thieves come.' Carrying burdens is the action of a petty person, while a carriage is the tool of a gentleman. If a petty person uses a gentleman's carriage, thieves will come to rob him. Being arrogant toward superiors and cruel toward inferiors invites thieves to attack. Being careless in storing property is like teaching people to steal; being overly alluring in appearance is like inviting people to commit lust. The Book of Changes says 'Carrying burdens and riding in a carriage, thieves come,' which is precisely how one invites thieves." ("藏" is read as "cái làng fǎn," meaning to store.) This explains the meaning of the sixth line of the "解" hexagram. This is the eighth chapter, which discusses the function of hexagrams and lines.

天一、地二；天三、地四；天五、地六；天七、地八；天九、地十。此簡本在第十章之首，程子曰宜在此，今從之。此言天地之數，陽奇陰偶，即所謂《河圖》者也。其位一、六居下，二、七居上，三、八居左，四、九居右，五、十居中。就此章而言之，則中五為衍母，次十為衍子，次一、二、三、四為四象之位，次六、七、八、九為四象之數。二老位於西北，二少位於東南，其數則各以其類交錯於外也。

The Great Treatise says: "Heaven is one, Earth is two; Heaven is three, Earth is four; Heaven is five, Earth is six; Heaven is seven, Earth is eight; Heaven is nine, Earth is ten." This passage originally appeared at the beginning of the tenth chapter, but Cheng Yi believed it should be moved here, and we now follow his suggestion. This passage discusses the numbers of Heaven and Earth: odd numbers belong to Yang, even numbers belong to Yin, which is referred to as the Yellow River Chart. Their directions are: one and six are at the bottom, two and seven are at the top, three and eight are on the left, four and nine are on the right, and five and ten are in the center. In this chapter, the central five is the "mother" of the great derived number, ten is the "son" of the great derived number, one, two, three, and four are the directions where the four images reside, and six, seven, eight, and nine are the numbers formed by the four images. The two "old" positions of old Yang and old Yin are in the northwest, while the two "young" positions of young Yang and young Yin are in the southeast. Their numbers are arranged alternately in the outer circle according to their respective categories.

天數五，地數五，五位相得而各有合。天數二十有五，地數三十，凡天地之數五十有五。此所以成變化而行鬼神也。此簡本在「大衍」之後，今按宜在此。天數五者，一、三、五、七、九皆奇也，地數五者，二、四、六、八、十皆偶也。相得，謂一與二，三與四，五與六，七與八，九與十，各以奇偶為類而自相得。有合，謂一與六，二與七，三與八，四與九，五與十，皆兩相合。二十有五者，五奇之積也。三十者，五偶之積也。變化，謂一變生水，而六化成之；二化生火，而七變成之；三變生木，而八化成之；四化生金，而九變成之；五變生土，而十化成之。鬼神，謂凡奇偶生成之屈伸往來者。

The Great Treatise says: "Heaven has five numbers, Earth has five numbers. The five numbers of Heaven and the five numbers of Earth are paired together and each has a combination. The total of Heaven's numbers is twenty-five, the total of Earth's numbers is thirty, and the total of Heaven and Earth's numbers is fifty-five. Change arises from this, and ghosts and spirits act through this." This bamboo slip originally followed "The Number of Great Derivation," but according to the meaning of the text, it should be moved here. The five numbers of Heaven refer to the odd numbers one, three, five, seven, and nine. The five numbers of Earth refer to the even numbers two, four, six, eight, and ten. "Being paired" means that one pairs with two, three pairs with four, five pairs with six, seven pairs with eight, and nine pairs with ten, each classified by odd and even numbers and paired with each other. "Having a combination" means that one combines with six, two combines with seven, three combines with eight, four combines with nine, and five combines with ten, each pair combining with each other. Twenty-five is the sum of the five odd numbers, and thirty is the sum of the five even numbers. The "change" refers to one changing to produce water and six transforming into it, two transforming to produce fire and seven changing into it, three changing to produce wood and eight transforming into it, four transforming to produce metal and nine changing into it, five changing to produce earth and ten transforming into it. This is what is later called the "numbers of the generation of the Five Phases": one and six belong to water, two and seven belong to fire, three and eight belong to wood, four and nine belong to metal, and five and ten belong to earth. The "ghosts and spirits" refer to the actions of all odd and even numbers in their process of generation, stretching and contracting.

大衍之數五十，其用四十有九，分而為二，以象兩，掛一以象三，揲之以四以象四時，歸奇於扐以象閏，五歲再閏，故再扐而後掛。揲，時設反。奇，紀宜反。扐，郎得反。大衍之數五十，蓋以《河圖》中宮天五乘地十而得之，至用以筮，則又止用四十有九。蓋皆出於理勢之自然，而非人之知力所能損益也。

The Great Treatise says: "The number of the great derivation is fifty, but in actual use only forty-nine are employed. They are divided at random into two parts, symbolizing the two principles of heaven and earth; one stalk is taken and held between the fingers of the left hand, symbolizing the three elements of heaven, earth, and humanity; then the stalks are counted in groups of four, symbolizing the four seasons of a year; the remaining stalks are held between the fingers, symbolizing the leap month; there are two leap months in five years, so the remaining stalks are held twice, and then the stalks are rehung." ("Xie" is pronounced shi she, meaning to count the stalks; "qi" is pronounced ji yi, meaning the remainder; "ta" is pronounced lang de, meaning to hold between the fingers.) The number of the great derivation being fifty is derived from the Central Palace of the Yellow River Chart, where heaven five is multiplied by earth ten. But when actually used for divination, only forty-nine are employed. This is all according to the natural order of things, not something that human intelligence can add or subtract.

兩，謂天地也。掛，懸其一於左手小指之間也。三，三才也。揲，間而數之也。奇，所揲四數之餘也。扐，勒於左手中三指之兩間也。閏，積月之餘日而成月者也。五歲之間，再積日而再成月，故五歲之中，凡有再閏，然後別起積分。如一掛之後，左右各一揲而一扐，故五者之中，凡有再扐，然後別起一掛也。

"Two" refers to the two portions of yarrow stalks separated from the heavens and earth. "Hang" means taking one stalk and suspending it between the gap of the index finger and the little finger of the left hand. "Three" refers to the three principles of heaven, earth, and humanity. "Discern" means counting the stalks in groups of four, separating them one by one. "Odd" refers to the leftover stalks after each group of four is counted. "Handle" means placing these leftover stalks between the gaps of the middle three fingers of the left hand. "Leap month" refers to accumulating the remaining days of each month until they form a complete month. In five years, there are two such accumulated months, so there are two leap months in five years, after which a new accumulation begins. The process of divination is similar: after hanging one stalk, each portion in the left and right hands is discerned and handled once, so within the steps of "divide into two, hang one, discern four, and return the odd," there are two instances of "handling," and then a new "hanging" begins.

《乾》之策，二百一十有六。《坤》之策，百四十有四，凡三百有六十。當期之日。期，音基。凡此策數生於四象，蓋《河圖》四面，太陽居一而連九，少陰居二而連八，少陽居三而連七，太陰居四而連六。揲蓍之法，則通計三變之餘，去其初掛之一。凡四為奇，凡八為偶，奇圓圍三，偶方圍四。三用其全，四用其半。

The Great Treatise says: "The number of stalks in the six lines of the Qian hexagram is 216, and in the Kun hexagram it is 144. Together they total 360, which corresponds exactly to the number of days in a year." ("Qi" is read as "ji," meaning a full year.) These numbers of stalks are all generated from the "Four Images": the four sides of the Yellow River Chart. The sun occupies the first position and is connected with nine, the minor yin occupies the second position and is connected with eight, the minor yang occupies the third position and is connected with seven, and the major yin occupies the fourth position and is connected with six. The method of divining with yarrow stalks involves combining the remaining stalks from three changes and subtracting the first one that was hung up: if there are four remaining, it is counted as "qi" (odd); if there are eight, it is counted as "ou" (even). Odd is associated with roundness, and the circumference of a circle is three; even is associated with squareness, and the circumference of a square is four. Roundness takes its full number three, and squareness takes half of two.

積而數之，則為六、七、八、九，而第三變揲數策數，亦皆符會。蓋餘三奇則九，而其揲亦九，策亦四九三十六，是為居一之太陽。餘二奇一偶則八，而其揲亦八，策亦四八三十二，是為居二之少陰。二偶一奇則七，而其揲亦七，策亦四七二十八，是為居三之少陽。三偶則六，而其揲亦六，策亦四六二十四，是為居四之老陰。

By adding up the numbers obtained from the three changes, we arrive at six, seven, eight, and nine. The number of groups taken during the third change and the resulting count of the策 (count) also match these numbers. If all three changes leave a 'qi' (odd) remainder, the number is nine, and the number of groups taken is also nine. The count is four multiplied by nine, resulting in thirty-six, which corresponds to the Sun at the first position. If two 'qi' and one 'ou' (even) remain, the number is eight, and the number of groups taken is also eight. The count is four multiplied by eight, resulting in thirty-two, which corresponds to the Yin at the second position. If two 'ou' and one 'qi' remain, the number is seven, and the number of groups taken is also seven. The count is four multiplied by seven, resulting in twenty-eight, which corresponds to the Yang at the third position. If all three changes leave an 'ou' remainder, the number is six, and the number of groups taken is also six. The count is four multiplied by six, resulting in twenty-four, which corresponds to the Yin at the fourth position.

是其變化往來、進退離合之妙，皆出自然，非人之所能為也。少陰退而未極乎虛，少陽進而未極乎盈，故此獨以老陽、老陰計《乾》《坤》六爻之策數，餘可推而知也。期，周一歲也，凡三百六十五日四分日之一，此特舉成數而概言之耳。二篇之策，萬有一千五百二十，當萬物之數也。二篇，謂上、下經。凡陽爻百九十二，得六千九百一十二策；陰爻百九十二，得四千六百八策，合之得此數。

This subtle interplay of change, movement, advancement, retreat, separation, and union all arises naturally, not by human arrangement. When the Minor Yin is retreating but has not yet retreated to complete emptiness, and the Minor Yang is advancing but has not yet reached fullness, therefore, only the old Yang and old Yin are used to calculate the number of策 (counting units) for the six lines of the Qian and Kun hexagrams. The rest can be inferred from this. "Period" refers to one year, which is 365 and 1/4 days; here it is simply stated as a whole number for approximation. The Great Treatise also says: "The total number of策 for the upper and lower parts is 11,520, which exactly corresponds to the number of all things." "Two parts" refer to the upper and lower sections of the Book of Changes: the entire text has 192 Yang lines, which amount to 6,912策; and 192 Yin lines, which amount to 4,608策. When added together, they exactly total this number.

是故四營而成易，十有八變而成卦。四營，謂分二掛一揲四歸奇也。易，變易也。謂一變也。三變成爻，十八變則成六爻也。八卦而小成。謂九變而成三畫，得內卦也。引而伸之，觸類而長之，天下之能事畢矣。長，丁丈反。謂已成六爻，而視其爻之變與不變以為動靜，則一卦可變而為六十四卦以定吉凶，凡四千九十六卦也。

The Great Treatise says: "Therefore, after four procedures of operation, one change is completed; after eighteen changes, one hexagram is formed." The "four procedures" refer to dividing into two, hanging one, drawing four, and returning the odd. "Easy" means change, referring to one change. Three changes form one line; eighteen changes form six lines. The Great Treatise says: "The eight trigrams are a small completion." This refers to nine changes forming three lines, obtaining the inner trigram. The Great Treatise says: "Extend it, apply it to similar cases, and all things under heaven are complete." ("Chang" is read as "ding zhang," meaning increase.) This means that after the six lines are formed, one examines each line to determine whether it changes or remains unchanged, so that one hexagram can change into sixty-four hexagrams to determine fortune and misfortune. The sixty-four hexagrams mutually change, totaling four thousand and nine十六 kinds. Three changes form one line; eighteen changes form one hexagram. This is the entire procedure of divining a hexagram by drawing the yarrow stalks.

顯道神德行，是故可與酬酢，可與佑神矣。行，下孟反。道因辭顯，行以數神。酬酢，謂應對。佑神，謂助神化之功。子曰：「知變化之道者，其知神之所為乎？」變化之道，即上文數法是也，皆非人之所能為，故夫子嘆之。而門人加「子曰」以別上文也。上第九章。此章言天地大衍之數，揲蓍求卦之法，然亦略矣。意其詳具於大卜筮人之官，而今不可考耳。其可推者，《啟蒙》備言之。

The Great Treatise says: "The Book of Changes can reveal the Way of Heaven, making human virtue profound and mysterious, so it can be used for mutual response and interaction, and can assist the divine in nurturing all things." ("Xing" here refers to the practice of virtue.) The Way of Heaven is revealed through the words of the hexagrams and lines, and virtue becomes profound and mysterious through the derivation of the yarrow stalks' numbers; "chou zu" refers to responding and interacting, and "you shen" refers to assisting the divine in nurturing all things. Confucius said: "Those who understand the principle of change should also understand the workings of the divine." The principle of change refers to the method of yarrow stalks mentioned above, which are not made by human effort, so Confucius praised it. The disciples added the words "Zi Yu" here to distinguish it from the previous text. The above is the ninth chapter. This chapter discusses the numbers of Heaven and Earth, the Great Derivation, and the method of divining with yarrow stalks, though it is explained quite briefly. It is likely that the detailed content originally existed in the official records of the Grand卜官 and the diviners, but today we can no longer verify them. The parts that can be inferred have already been explained in detail in the "Yi Xue Ming Lun."

《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。四者皆變化之道，神之所為者也。是以君子將有為也，將有行也，問焉而以言，其受命也如向，無有遠近幽深，遂知來物。非天下之至精，其孰能與於此！向，許兩反，古文響字。與，音預，下同。此尚辭、尚占之事，言人以蓍問《易》，求其卦爻之辭，而以之發言處事，則易受人之命而有以告之。如向之應聲，以決其未來之吉凶也。以言，與「以言者尚其辭」之「以言」義同。命，則將筮而告蓍之語。《冠禮》「筮日宰自右贊命」是也。

The Great Treatise says: "The Book of Changes contains four aspects of the sage's way: those who speak take its hexagram line statements as a model, those who act take its changes as a model, those who make objects take its hexagram images as a model, and those who divinate take its divinatory statements as a model." These four aspects all belong to the way of change, which is the work of the divine. The Great Treatise also says: "Therefore, when a gentleman is about to act or take action, he asks the Book of Changes and receives an answer in words. It accepts the question as if echoing a sound, and whether the matter is far or near, deep or hidden, he can thereby know what will happen in the future. If it is not the most subtle thing in the world, who could achieve this?" ("Xiang" is read as "Xu Liang Fan," meaning the ancient character for "echo"; "Yu" is read as "Yu," meaning to participate, same below.) This passage discusses taking the hexagram line statements and divinatory statements as models: people use yarrow stalks to ask the Book of Changes, obtaining hexagram and line statements, and use them to speak and act. The Book of Changes accepts the question and gives an answer, like an echo responding to a sound, to determine the fortune or misfortune of the future. Here, "yi yan" has the same meaning as "yi yan" in "yi yan zhe shang qi ci." "Ming" refers to the words spoken when offering the question to the yarrow stalks. The "Rites of the Office of the Son of Heaven" mentions "when selecting a day for divination, the master of the household stands on the right to assist in announcing the command," which is exactly this practice.

參伍以變，錯綜其數。通其變，遂成天地之文，極其數，遂定天下之象，非天下之至變，其孰能與於此？參，七南反。錯，七各反。綜，作弄反。此尚象之事，變則象之未定者也。參者，三數之也。伍者，五數之也。既參以變，又伍以變，一先一後，更相考核，以審其多寡之實也。錯者，交而互之，一左一右之謂也。綜者，總而挈之，一低一昂之謂也。此亦皆謂揲蓍求卦之事。蓋通三揲兩手之策，以成陰、陽、老、少之畫，究七、八、九、六之數，以定卦爻動靜之象也。

The Great Treatise says: "By using three and five alternately to investigate its changes, and by crossing and combining its numbers, it connects with its changes, thus achieving the patterns of heaven and earth; by exhausting its numbers, it determines the forms of all things under heaven. If it is not the most skillful in change, who could accomplish this?" ("Cen" is read as qin nan fan, "cuo" is read as qi ge fan, "zhong" is read as nong fan.) This passage discusses the method of taking the hexagram images as a model. "Change" refers to the state when the forms of things are not yet determined. "Cen" means counting in groups of three, and "wu" means counting in groups of five; first using three to seek change, then using five to seek change, alternating the two to verify and determine the actual number of counts. "Cuo" means crossing and exchanging, left and right; "zhong" means summarizing and lifting up, low and high. All these refer to the process of divining with yarrow stalks: combining the counts obtained from three times of divining with both hands, to determine the lines of yin, yang, old, and young, investigating the numbers seven, eight, nine, and six, thus determining the dynamic and static images of the hexagram lines.

參伍、錯綜，皆古語，而參伍尤難曉。按《荀子》云：「窺敵制變，欲伍以參。」《韓非》曰：「省同異之言，以知朋黨之分；偶參伍之驗，以責陳言之實。」又曰：「參之以比物，伍之以合參。」《史記》曰：「必參而伍之。」又曰：「參伍不失。」《漢書》曰：「參伍其賈，以類相準。」此足以相發明矣。

"San Wu" and "Cu Zhong" are both ancient terms, among which "San Wu" is especially difficult to understand. The "Xunzi" says: "By observing the enemy's situation and controlling its changes, one should verify with the method of Wu." The "Han Feizi" says: "By examining similar and different statements, one can distinguish between factions; using the method of San Wu to verify, one can demand truthfulness in statements." It also says: "Use analogy to verify it, and use combined verification to combine it." The "Shiji" says: "One must certainly use San Wu." It also says: "San Wu verification without error." The "Hanshu" says: "Compare prices by San Wu, and adjust them according to categories." These examples are sufficient to confirm each other, explaining the usage of "San Wu."

《易》，無思也，無為也，寂然不動，感而遂通天下之故。非天下之至神，其孰能與於此？此四者，易之體所以立，而用所以行者也。易，指蓍卦。無思、無為，言其無心也。寂然者，感之體。感通者，寂之用。人心之妙，其動靜亦如此。

The Great Treatise says: "The Book of Changes has no thoughts, no deliberate actions, is still and unmoving, but once it responds to something, it connects with the principles of the universe. If it is not the most mysterious thing in the world, who could achieve this?" The four aspects mentioned above—valuing words, valuing change, valuing images, and valuing divination—are precisely the reasons why the Book of Changes' essence is established and its application is carried out. Here, "Easy" refers to the yarrow stalks and the hexagrams; "no thoughts" and "no actions" mean it has no preconceived intentions. "Stillness" is the fundamental nature of responsiveness, and "responsiveness" is the function of stillness; the subtlety of the human mind, its movement and stillness, are exactly like this.

夫《易》，聖人之所以極深而研幾也。幾，音機。下同。研，猶審也。幾，微也。所以極深者，至精也。所以研幾者，至變也。唯深也，故能通天下之志；唯幾也，故能成天下之務；唯神也，故不疾而速，不行而至。所以通志而成務者，神之所為也。子曰「《易》有聖人之道四焉」者，此之謂也。上第十章。此章承上章之意，言《易》之用，有此四者。

The Great Treatise says: "The Book of Changes is used by the sage to explore the profound and examine the subtle." ("Ji" is read as "ji," same below.) "Examine" means to investigate, and "ji" refers to subtle signs. To explore the profound depends on ultimate precision; to examine the subtle depends on ultimate change. The Great Treatise also says: "Only because it is profound can it connect with the aspirations of people throughout the world; only because it is subtle can it accomplish the affairs of the world; only because it is marvelous can it act without haste yet achieve swiftly, move without traveling yet arrive naturally." What can connect aspirations and accomplish affairs is precisely the workings of the divine. Confucius said, "The Book of Changes contains four aspects of the sage's way," referring to these. The above is Chapter Ten. This chapter follows the meaning of the previous chapter, explaining that the Book of Changes has these four functions.

子曰：「夫《易》，何為者也？夫《易》，開物成務，冒天下之道，如斯而已者也。」是故聖人以通天下之志，以定天下之業，以斷天下之疑。夫，音扶。冒，莫報反。斷，丁亂反。開物成務，謂使人卜筮以知吉凶，而成事業。冒天下之道，謂卦爻既設，而天下之道皆在其中。

Confucius said, "What is the purpose of the Book of Changes? The Book of Changes opens up the principles of all things and accomplishes the affairs of the world, encompassing all the principles under heaven, that is all." Therefore, the sage used it to unify the minds of people throughout the world, to establish the affairs of the world, and to decide the doubts of the world. ("Fu" is read as "fu," "mao" is read as "mo bao fan," and "duan" is read as "ding luan fan.") "Kaiwu Chengwu" means that people can foresee good or bad fortune through divination and thus accomplish their undertakings; "mao tianxia de dao" means that once the hexagrams and lines are established, all the principles under heaven are included within them.

是故蓍之德圓而神，卦之德方以知，六爻之義易以貢。聖人以此洗心，退藏於密，吉凶與民同患。神以知來，知以藏往，其孰能與於此哉？古之聰明睿知，神武而不殺者夫。「方以知」之知，音智。下「知以」、「睿知」，並同。易，音亦。與，音預。夫，音扶。圓神，謂變化無方。方知，謂事有定理。易以貢，謂變易以告人。聖人體具三者之德，而無一塵之累。無事，則其心寂然，人莫能窺；有事，則神知之用，隨感而應，所謂無卜筮而知吉凶也。神武不殺，得其理而不假其物之謂。

The Great Treatise says: "Therefore, the virtue of the yarrow stalks is round and penetrating, full of mystery; the virtue of the hexagrams is square and upright, full of wisdom; the meaning of the six lines is to inform people through change. The sages use these to purify their hearts, retreat into secrecy, and share the joys and sorrows of the people. With their mysterious insight, they foresee the future; with their wisdom, they contain the past. Who can reach this level? Perhaps only those ancient sages who were wise and intelligent, and who possessed divine strength without needing to resort to warfare." ("Fang yi zhi" refers to "wisdom," and the same applies to "zhi yi" and "ruizhi" in the following text; "yi" is read as "also," "yu" as "foresee," and "fu" as "help.") "Round and mysterious" refers to change having no fixed direction; "square and wise" refers to things having definite principles; "yi yi gong" refers to informing people through change. The sages possess all three virtues without any burden of worldly concerns: when there is nothing to do, their hearts are still and cannot be perceived by others; when there is something to do, their divine insight and wisdom respond naturally, which is what is meant by being able to foresee good and bad without needing divination. "Divine strength without killing" means having already understood the principles and not needing to rely on external means.

是以明於天之道，而察於民之故，是興神物以前民用。聖人以此齋戒，以神明其德夫。夫，音扶。神物，謂蓍龜。湛然純一之謂齋，肅然警惕之謂戒。明天道，故知神物之可興；察民故，故知其用之不可不有以開其先。是以作為卜筮以教人，而於此焉齋戒以考其占，使其心神明不測，如鬼神之能知來也。

The Great Treatise says: "Therefore, the sage understands the principles of Heaven and comprehends the actual conditions of the people, and thus he brings forth divine objects such as the yarrow stalks and the turtle shell to guide the people in their daily lives. The sage uses these in his purification and self-restraint, thereby making his virtue divine." ("Fu" is read as "fu"). "Divine objects" refer to the yarrow stalks and the turtle shell; a pure and single-minded heart is called "zai," and a solemn and alert demeanor is called "jie." Because he understands the principles of Heaven, he knows that divine objects can be used; because he comprehends the people's conditions, he knows that the people's daily lives cannot be left unguided. Thus the sage creates divination methods to teach people, and during divination he observes purification and restraint to test the outcome, making the human mind clear and indescribable, like ghosts and spirits who can foresee the future.

是故闔戶謂之坤，闢戶謂之乾，一闔一闢謂之變，往來不窮謂之通，見乃謂之象，形乃謂之器，制而用之謂之法，利用出入，民咸用之謂之神。見，賢遍反。闔闢，動靜之機也。先言坤者，由靜而動也。乾、坤、變、通者，化育之功也。見象、形器者，生物之序也。法者，聖人修道之所為。而神者，百姓自然之日用也。

The Great Treatise says: "Closing the door is called 'Kun,' opening the door is called 'Qian,' one closing and one opening is called 'bian,' coming and going without end is called 'tong,' what is revealed is called 'xiang,' what has taken form is called 'qi,' making it and using it is called 'fa,' and what is convenient for entering and exiting, used daily by the people without knowing it is called 'shen.'" (The character "jian" is read as "xian bian fan," same as "xian.") Closing and opening are the key of motion and stillness; first mentioning "Kun" is because it begins with stillness and then moves. Qian, Kun, bian, and tong represent the workings of heaven and earth in nurturing and transforming all things. Revealing the image and forming things into objects are the successive stages of the generation of all things. "Fa" is what the sage establishes in cultivating the great way, while "shen" is the natural daily use by the people.

是故《易》有大極，是生兩儀。兩儀生四象，四象生八卦。大，音泰。一每生二，自然之理也。《易》者，陰陽之變。大極者，其理也。兩儀者，始為一畫以分陰陽。四象者，次為二畫以分大少。八卦者，次為三畫而三才之象始備。此數言者，實聖人作《易》自然之次第，有不假絲毫智力而成者。畫卦揲蓍，其序皆然。詳見序例、《啟蒙》。八卦定吉凶，吉凶生大業。有吉有凶，是生大業。

The Great Treatise says: "Therefore, the Book of Changes has the Taiji, from which the two principles (yin and yang) arise, from which the four images arise, and from which the eight trigrams arise." ("Tai" is read as "Tai," meaning the great Taiji.) One gives rise to two, which is the natural order. The Book of Changes discusses the transformation of yin and yang: "Taiji" refers to its principle; "the two principles" refer to the first stroke drawn to distinguish yin and yang; "the four images" refer to the next two strokes drawn to distinguish great and small; "the eight trigrams" refer to the next three strokes, completing the images of heaven, earth, and humanity. These words actually describe the natural sequence followed by the sages in composing the Book of Changes, without any human intellect involved; the sequence of drawing the trigrams and using the divination with yarrow stalks is the same, as detailed in the preface and the "Easy Introduction to the Study of the Book of Changes." The Great Treatise also says: "The eight trigrams determine fortune and misfortune; fortune and misfortune give rise to great undertakings." With fortune and misfortune, people have tendencies and avoidances, thus giving rise to great undertakings.

是故法象，莫大乎天地，變通，莫大乎四時，縣象著明，莫大乎日月，崇高，莫大乎富貴，備物致用，立成器以為天下利，莫大乎聖人，探賾索隱，鉤深致遠，以定天下之吉凶，成天下之亹亹者，莫大乎蓍龜。縣，音玄。探，吐南反。索，色白反。亹，亡偉反。富貴，謂有天下、履帝位。「立」下疑有闕文。亹亹，猶勉勉也。疑則怠，決故勉。

The Great Treatise says: "There is no image more worthy of emulation than heaven and earth; there is no change more comprehensive than the four seasons; there is no object more exalted and luminous than the sun and moon; there is no virtue more lofty than wealth and honor; there is no preparation of instruments more complete in their function, made into tools to benefit the world, than the sage; there is no inquiry into complexity and search for the subtle, drawing out the profound and summoning the great, used to determine the fortune and misfortune of the world and to inspire the people to strive without ceasing, than the yarrow stalks and the turtle shell." ("Xuan" is read as "xuan," meaning "to hang"; "tan" is read as "tu nan fan"; "suo" is read as "se bai fan"; "men" is read as "wang wei fan.") "Wealth and honor" refers to possessing the world and holding the imperial position; there may be a missing character beneath the character "li." "Men men" is like "mian mian," meaning diligent and tireless: if one has doubts, they will be lazy, but when difficulties are resolved, people will be diligent and tireless.

是故天生神物，聖人則之，天地變化，聖人效之，天垂象，見吉凶，聖人象之，河出《圖》，洛出《書》，聖人則之。見，賢遍反。此四者，聖人作《易》之所由也。《河圖》、《洛書》，詳見《啟蒙》。《易》有四象，所以示也；《繫辭》焉，所以告也；定之以吉凶，所以斷也。斷，丁亂反。四象，謂陰、陽、老、少。示，謂示人以所值之卦爻。上第十一章。此章專言卜筮。

The Great Treatise says: "Therefore, Heaven produces divine objects such as the yarrow stalks and tortoise shells, and the sage takes them as models; when Heaven and Earth undergo changes, the sage takes them as examples; when Heaven manifests signs and reveals auspicious and inauspicious omens, the sage takes them as symbols; when the Yellow River produces the Yellow River Chart and the Luo River produces the Luo Writing, the sage takes them as models." (The character "见" is read as xian bian fan, same as "现".) These four things are the basis for the sage's composition of the Book of Changes; details about the Yellow River Chart and the Luo Writing can be found in the "Easy Introduction to the Study of the Book of Changes." The Great Treatise also says: "The Book of Changes has four images, which are used to display; attaching words to the hexagrams is used to inform; using auspicious and inauspicious to make judgments is used to decide." (The character "断" is read as ding luan fan.) "Four images" refer to Yin, Yang, the old and the young; "display" means showing the diviner the hexagram and line he encounters. This is the eleventh chapter, which specifically discusses divination and augury.

《易》曰：「自天佑之，吉，無不利。」子曰：「佑者，助也。天之所助者，順也；人之所助者，信也。履信思乎順，又以尚賢也。是以『自天佑之，吉，無不利』也。」釋《大有》上九爻義。然在此無所屬，或恐是錯簡，宜在第八章之末。

The Book of Changes says: "If heaven aids you, it is auspicious and there will be no disadvantage." Confucius explains: "Aid means assistance. Heaven aids those who follow the Way of Heaven, and the people aid those who uphold sincerity. If one acts with sincerity and constantly follows Heaven's way, and also values the virtuous, then it is said, 'If heaven aids you, it is auspicious and there will be no disadvantage.'" This explanation pertains to the meaning of the upper ninth line of the Dàyǒu hexagram. However, this passage does not fit with the surrounding context, and it is likely that the bamboo slips are disordered. It should be placed at the end of the eighth chapter.

子曰：「書不盡言，言不盡意。」然則聖人之意，其不可見乎！子曰：「聖人立象以盡意，設卦以盡情偽，繫辭焉以盡其言，變而通之以盡利，鼓之舞之以盡神。」言之所傳者淺，象之所示者深，觀奇偶二畫，包含變化，無有窮盡，則可見矣。變通、鼓舞，以事而言。兩「子曰」字，疑衍其一。蓋「子曰」字，皆後人所加，故有此誤。如近世《通書》，乃周子所自作，亦為後人每章加以「周子曰」字，其設問答處，正如此也。

Confucius said, "Written words cannot exhaust speech, and speech cannot exhaust the mind." If this is the case, how can the mind of the sage be seen? Confucius said, "The sage established hexagrams to exhaust the mind, set up the structure of the hexagrams to exhaust the truth or falsehood of matters, attached words to exhaust the words to be spoken, and made them changeable and flexible to exhaust their benefits, and stirred up and inspired to exhaust their spiritual aspects." The words conveyed by speech are relatively shallow, while the hexagrams display deep meanings. Looking at the two kinds of symbols, the odd and even lines, the changes they contain are endless, thus one can understand this. "Change and flexibility" and "stirring up and inspiring" refer to human affairs. The two instances of "Zi Yu" (the phrase "the Master said") in the text are suspected to have an extra one, as both instances of "Zi Yu" are additions by later people, leading to this repetition. It is like the case of Zhou Dunyi's own work, the "Tong Shu," where later people added "Zhou Zi Yu" before each chapter. Whenever there are set questions and answers, the situation is the same.

乾坤，其《易》之縕邪？乾坤成列，而《易》立乎其中矣，乾坤毀，則無以見《易》。《易》不可見，則乾坤或幾乎息矣！縕，與蘊同。邪，於遮反。幾，音機。縕，所包蓄者，猶衣之著也。《易》之所有，陰陽而已。凡陽皆乾，凡陰皆坤，畫卦定位，則二者成列，而《易》之體立矣。乾坤毀，謂卦畫不立；乾坤息，謂變化不行。

The Great Treatise says: "The trigrams Qian and Kun are probably the fundamental principles contained within the Book of Changes. When Qian and Kun are arranged in order, the Book of Changes stands within them; if Qian and Kun are destroyed, the Book of Changes cannot be seen; if the Book of Changes cannot be seen, then Qian and Kun almost cease to function." ("Wen" is the same as "yun"; "xie" is read as "yu zha fan," the same as "ye"; "ji" is read as "ji.") "Wen" refers to things contained within, like cotton stuffing in a quilt. All the content of the Book of Changes is merely yin and yang: whatever is yang is Qian, and whatever is yin is Kun; when the trigrams are drawn and positioned, the two principles are arranged in order, and the essence of the Book of Changes is established. "The destruction of Qian and Kun" means the trigrams no longer exist, and "the cessation of Qian and Kun" means the process of change no longer operates.

是故形而上者謂之道，形而下者謂之器，化而裁之謂之變，推而行之謂之通，舉而措之天下之民，謂之事業。卦爻陰陽，皆形而下者，其理則道也。因其自然之化而裁制之，變之義也。「變通」二字，上章以天言，此章以人言。

The Great Treatise says: "That which is above form is called 'Dao,' and that which is below form is called 'Qi.' To transform and adapt it is called 'change,' to extend and apply it is called 'communication,' and to apply it to the people under heaven is called 'career and achievement.' The trigrams and lines, as well as yin and yang, belong to the level below form, and the principles within them are Dao. To follow the natural transformations and adapt them is the meaning of 'change.' The term 'change and communication' was discussed in the previous chapter in relation to the Way of Heaven, and in this chapter, it is discussed in relation to human affairs."

是故夫象，聖人有以見天下之賾，而擬諸其形容，象其物宜，是故謂之象。聖人有以見天下之動，而觀其會通以行其典禮，繫辭焉以斷其吉凶，是故謂之爻。重出，以起下文。極天下之賾者存乎卦，鼓天下之動者存乎辭，卦，即象也；辭，即爻也。化而裁之存乎變，推而行之存乎通，神而明之存乎其人，默而成之，不言而信，存乎德行。行，下孟反。卦爻所以變通者在人，人之所以能神而明之者在德。上第十二章。

The Great Treatise says: "So when speaking of 'images' (xiang), it is because the sage saw the complexity of things under heaven, and used specific descriptions to compare and symbolize them, representing the appropriate categories, hence called 'image'; the sage saw the changes of things under heaven, observed their meeting and connecting points to carry out rituals and institutions, attached words to judge good and bad fortune, hence called 'line' (yao)." These two sentences are repeated to lead into the following discussion. The Great Treatise also says: "The exhaustion of all the complex things under heaven lies in the hexagrams; the movement of all the changes under heaven lies in the words." Hexagrams are images, words are lines. The Great Treatise says: "Transformation and adaptation lie in change; promotion and communication lie in connection; the mysterious and clear understanding lies in people; silent accomplishment and trust without words lie in virtue." (The character "行" is read as in the lower part of the character "孟" reversed.) The reason hexagrams and lines can change and connect lies in people; the reason people can use them in a divine and enlightened way lies in virtue. This is the twelfth chapter.

八卦成列，象在其中矣，因而重之，爻在其中矣，重，直龍反。成列，謂《乾》一，《兌》二，《離》三，《震》四，《巽》五，《坎》六，《艮》七，《坤》八之類。象，謂卦之形體也。因而重之，謂各因一卦而以八卦次第加之，為六十四也。爻，六爻也。既重而後卦有六爻也。剛柔相推，變在其中矣，繫辭焉而命之，動在其中矣。剛柔相推，而卦爻之變，往來交錯，無不可見，聖人因其如此，而皆繫之辭以命其吉凶，則占者所值當動之爻象，亦不出乎此矣。

The Great Treatise says: "The eight trigrams are arranged in sequence, and the images of things are contained within them; by stacking them again, the lines are contained within them." ("Chong" is read as zhi long fan, meaning to stack or overlap.) "Cheng lie" refers to the order of the eight trigrams: Qian (Heaven) first, Dui (Lake) second, Li (Fire) third, Zhen (Thunder) fourth, Xun (Wind) fifth, Kan (Water) sixth, Gen (Mountain) seventh, and Kun (Earth) eighth. "Xiang" refers to the form of the trigrams. "Chen chong zhi" means using each trigram as the lower part and then successively placing the eight trigrams on top of it to form the sixty-four trigrams. "Yao" refers to the six lines; after stacking the trigrams, each trigram has six lines. The Great Treatise also says: "The interaction of strong and weak leads to change; by attaching words to the lines and informing people, the direction of action is contained within them." The interaction of strong and weak leads to the changes and interactions of the trigrams and lines, which are all visible; the sage follows this pattern and attaches words to the lines to indicate good or bad fortune, so the diviner's encounter with the active line will not be outside of this. Only by stacking the eight trigrams can the sixty-four trigrams and the 384 lines be formed, and the hexagram statements and line statements upon which divination relies are thus established.

吉凶悔吝者，生乎動者也，吉、凶、悔、吝，皆辭之所命也。然必因卦爻之動而後見。剛柔者，立本者也，變通者，趣時者也。趣，七樹反。一剛一柔，各有定位，自此而彼，變以從時。吉凶者，貞勝者也，貞，正也，常也，物以其所正為常者也。天下之事，非吉則凶，非凶則吉，常相勝而不已也。天地之道，貞觀者也，日月之道，貞明者也，天下之動，貞夫一者也。觀，官換反。夫，音扶。觀，示也。天下之動，其變無窮，然順理則吉，逆理則凶，則其所正而常者，亦一理而已矣。

The Great Treatise says: "Good fortune, misfortune, regret, and hardship all arise from change." Good fortune, misfortune, regret, and hardship are all what the line statements of the hexagrams indicate, yet they can only be manifested through the change of the hexagram lines. The Great Treatise says: "Hardness and softness establish the fundamental principles, while change and adaptability lead to harmony with the appropriate time." ("Qù" is read as "qū shù fǎn," meaning the same as "qū." ) One hardness and one softness each occupy a fixed line position; moving from one position to another is change in accordance with the time. The Great Treatise says: "Good fortune and misfortune arise from the overcoming of the correct and constant." "Zhen" means correct and constant; things act according to the correct and constant as their constant way. The affairs of the world are either good fortune or misfortune, either misfortune or good fortune, constantly overcoming each other without end. The Great Treatise says: "The way of heaven and earth is revealed through correctness; the way of the sun and moon is bright through correctness; all changes in the world return to a single correct principle." ("Guan" is read as "guān huàn fǎ," "fu" is read as "fu." ) "Guan" means to reveal. The changes and transformations in the world are endless, yet following the principle brings good fortune, and opposing it brings misfortune. Therefore, the so-called correct and constant principle is merely the same principle.

夫乾，確然示人易矣，夫坤，阝貴然示人簡矣。確，苦角反。易，音異。阝貴，音頹。確然，健貌。阝貴然，順貌，所謂「貞觀」者也。爻也者，效此者也，象也者，像此者也。此謂上文乾、坤所示之理，爻之奇偶，卦之消息，所以效而象之。爻象動乎內，吉凶見乎外，功業見乎變，聖人之情見乎辭。內，謂蓍卦之中。外，謂蓍卦之外。變，即動乎內之變。辭，即見乎外之辭。

The Great Treatise says: "Qian is firm and strong, manifesting itself clearly and easily to people; Kun is gentle and yielding, manifesting itself simply and unobtrusively." ("Que" is pronounced as "ku jiao" and "yi" is pronounced as "yi", meaning easy and level; "gu" is the same as "tui", pronounced as "tui".) "Que ran" describes the appearance of firmness and strength, while "tui ran" describes the appearance of gentleness and yielding, which is the meaning referred to earlier as "zhen guan." The Great Treatise also says: "Yao is to imitate this; xiang is to take the image of this." This means that the principles displayed by Qian and Kun in the previous text, the odd and even lines of yao, and the waxing and waning of the hexagram structure, are all meant to imitate and symbolize them. The Great Treatise further says: "The yao images move internally, while fortune and misfortune appear externally; achievements are revealed through change, and the mind of the sage is expressed through words." "Internal" refers to within the yarrow stalks and the hexagram structure, while "external" refers to outside of them. "Change" refers to the internal movement of the yao, and "words" refers to the external expressions in the text.

天地之大德曰生，聖人之大寶曰位。何以守位？曰仁。何以聚人？曰財。理財正辭，禁民為非，曰義。「曰人」之人，今本作「仁」。呂氏從古，蓋所謂「非眾罔與守邦」。上第一章。此章言卦爻吉凶，造化功業。

The Great Treatise says: "The greatest virtue of heaven and earth is called 'life,' and the greatest treasure of the sage is called 'position.' On what basis can one hold this position? On people. On what basis can one gather people? On wealth. Managing wealth, regulating commands, and preventing the people from wrongdoing is called 'righteousness.' The character 'ren' in the phrase 'says about people' is commonly found in the transmitted text as 'ren' (benevolence); Li Dafang followed the ancient text and used 'person,' probably drawing on the meaning from the Book of Documents that 'without the people, there would be no one to share the state with the sovereign.' The above is the first chapter. This chapter discusses the auspiciousness and inauspiciousness of the hexagram lines and their relation to the creative transformations of heaven and earth, as well as human affairs and achievements."

古者包犧氏之王天下也，仰則觀象於天，俯則觀法於地，觀鳥獸之文，與地之宜，近取諸身，遠取諸物，於是始作八卦，以通神明之德，以類萬物之情。包，蒲交反。王，於況反。王昭素曰：「『與地』之間，諸本多有『天』字。」俯仰遠近，所取不一，然不過以驗陰陽消息兩端而已。神明之德，如健順動止之性，萬物之情，如雷風山澤之象。作結繩而為罔罟，以佃以漁，蓋取諸《離》。罔，與網同。罟，音古。佃，音田。兩目相承，而物麗焉。

The Great Treatise says: "In ancient times, the ruler Fuxi observed the celestial phenomena above, the earthly principles below, the patterns of birds and beasts, and the suitability of the land. He took inspiration from his own body for near things and from all things for distant ones, thus beginning to draw the Eight Trigrams. These trigrams were used to connect with the virtues of the divine and to classify the conditions of all things." ("Bao" is pronounced pu jiao, and "wang" is read as yu kuang, functioning as a verb.) Wang Zhao Su says: "Between 'with the earth' there is often an additional 'heaven' character in various versions." Although the objects taken from looking up and down, and from near and far, differ, they are ultimately concerned with verifying the waxing and waning of yin and yang. "The virtues of the divine" refer to qualities such as strength and uprightness, gentleness and compliance, movement and stillness. "The conditions of all things" refer to forms such as thunder, wind, mountain, and marsh. The Great Treatise says: "They wove ropes into nets and traps for hunting and fishing, which was probably modeled after the Li trigram." ("Wang" is the same as "net," and "gu" is read as gu; "dian" is read as tian.) The Li trigram has two "eye" shapes above and below, and all things are attached within the net's mesh.

包犧氏沒，神農氏作。斫木為耜，揉木為耒，耒耨之利，以教天下，蓋取諸《益》。斫，涉角反。耜，音似。耒，力對反。耨，奴豆反。二體皆木，上入下動，天下之益，莫大於此。日中為市，致天下之民，聚天下之貨，交易而退，各得其所，蓋取諸《噬嗑》。日中為市，上明而下動，又借噬為市，嗑為合也。

The Great Treatise says: "After the death of Fuxi, Shen Nong rose to prominence. He carved wood into plowshares, bent wood into plow handles, and taught people throughout the world the convenience of farming, which is roughly symbolic of the Yu hexagram." ("Zhuo" is pronounced she jue fan, "Si" is si, "Lei" is li dui fan, and "Nou" is nu dou fan.) The Yu hexagram has both its upper and lower trigrams as wood. The upper trigram Xun represents entering, and the lower trigram Zhen represents movement, which perfectly matches the image of farming. There is no greater benefit for the world than this. The Great Treatise also says: "At noon, open the market to gather people from all over the world, collect goods from everywhere, complete the transactions, and then part ways, each person getting what they need, which is roughly symbolic of the Shehe hexagram." Opening the market at noon takes the image of the upper trigram Li representing brightness and the lower trigram Zhen representing movement. It also uses the sound of "she" for "shi" (market) and the meaning of "he" for "he" (gathering).

神農氏沒，黃帝、堯、舜氏作。通其變，使民不倦，神而化之，使民宜之。《易》：窮則變，變則通，通則久。是以「自天佑之，吉無不利」。黃帝、堯、舜垂衣裳而天下治，蓋取諸《乾》、《坤》。《乾》、《坤》變化而無為。刳木為舟，剡木為楫，舟楫之利，以濟不通，致遠以利天下，蓋取諸《渙》。刳，口姑反。剡，以冉反。木在水上也。「致遠以利天下」，疑衍。服牛乘馬，引重致遠，以利天下，蓋取諸《隨》。下動，上說。重門擊柝，以待暴客，蓋取諸《豫》。重，直龍反。柝，他各反。預備之意。

The Great Treatise says: "After Shen Nong died, the Yellow Emperor, Yao, and Shun arose in succession. They understood the changes of things, so that the people did not become weary; they subtly guided the people, so that each could find his proper place. The principles of the Book of Changes are that when something reaches its limit, it changes; when it changes, it becomes unblocked; when it becomes unblocked, it can last long. Therefore it says, 'If heaven helps, there is no misfortune.' The Yellow Emperor, Yao, and Shun ruled the world with ease, governing without exertion, which is probably modeled after the trigrams Qian and Kun." Qian and Kun nurture all things without deliberate creation. The Great Treatise says: "Carving out a hollow in a tree to make a boat, sharpening a piece of wood to make an oar, using boats and oars to cross rivers and reach distant places for the benefit of the world, which is probably modeled after the trigram Huan." (The character "刳" is pronounced "kou gu" and "剡" is pronounced "yi ran.") Huan represents wood on water; the phrase "reaching distant places for the benefit of the world" is likely a later addition. The Great Treatise says: "Driving oxen and horses, carrying heavy loads, reaching distant places for the benefit of the world, which is probably modeled after the trigram Suí." Suí represents the lower trigram Zhen (Thunder) and the upper trigram Dui (Lake), symbolizing movement and joy. The Great Treatise says: "Setting up many gates, beating wooden drums at night to guard against violent guests, which is probably modeled after the trigram Yu." (The character "重" is pronounced "zhi long" and "柝" is pronounced "ta ge.") Yu means preparation in advance.

斷木為杵，掘地為臼，臼杵之利，萬民以濟，蓋取諸《小過》。斷，丁緩反。杵，昌呂反。掘，其月反。下止，上動。弦木為弧，剡木為矢，弧矢之利，以威天下，蓋取諸《睽》。睽，乖然後威以服之。上古穴居而野處，後世聖人易之以宮室，上棟下宇，以待風雨，蓋取諸《大壯》。處，上聲。壯固之意。古之葬者，厚衣之以薪，葬之中野，不封不樹，喪期無數，後世聖人易之以棺槨，蓋取諸《大過》。衣，去聲。送死大事，而過於厚。上古結繩而治，後世聖人易之以書契，百官以治，萬民以察，蓋取諸《夬》。明決之意。上第二章。此章言聖人制器尚象之事。

The Great Treatise says: "Cutting wood to make a pestle, digging the ground to make a mortar, the convenience of pestle and mortar benefits the people, which is roughly taken from the image of the Lesser Crossing hexagram." ("Cut" is read as dīng huǎn fǎn, "pestle" is read as chāng lǚ fǎn, "dig" is read as qí yuè fǎn.) The Lesser Crossing hexagram has the lower trigram Gen (mountain) representing stillness and the upper trigram Zhen (thunder) representing movement, just like the mortar being still while the pestle moves during pounding rice. The Great Treatise says: "Stretching a bowstring on a wooden frame to make a bow, carving wood to make arrows, the convenience of bows and arrows is used to subdue the world, which is roughly taken from the image of the Parting of the Ways hexagram." The Parting of the Ways hexagram signifies separation: when people's hearts are divided, then force is used to bring them into obedience. The Great Treatise says: "In ancient times, people lived in caves and slept in the open, but later sages changed this to use houses, with beams above and eaves below, to protect against wind and rain, which is roughly taken from the image of the Great Strength hexagram." ("Residence" is read in the rising tone.) The Great Strength hexagram takes its meaning from strength and firmness. The Great Treatise says: "In ancient times, when burying the dead, they wrapped the corpse thickly in straw and buried it in the wilderness, without a mound or planting trees, and mourning had no fixed duration; later sages changed this to use coffin and outer case, which is roughly taken from the image of the Great Excess hexagram." ("Clothing" is read in the falling tone, used as a verb.) Funerals are a major event, so "Great Excess" is used to indicate excessive solemnity. The Great Treatise says: "In ancient times, people used knotted ropes to govern, but later sages changed this to use written characters and seals, officials used them to manage affairs, and the people used them to verify matters, which is roughly taken from the image of the决卦 (Decisive Action) hexagram." The Decisive Action hexagram takes its meaning from clarity and decisive action. The above is the second chapter, which discusses how sages created objects by following the images of the hexagrams.

是故《易》者，象也。象也者，像也。《易》卦之形，理之似也。彖者，材也。彖言一卦之材。爻也者，效天下之動者也。效，放也。是故吉凶生而悔吝著也。悔吝本微，因此而著。上第三章。

The Great Treatise says: "Therefore, the Book of Changes discusses images; what is meant by image is similarity." The form of the hexagrams in the Book of Changes is a close approximation of the principles of the universe. The Great Treatise says: "Tuan refers to substance." The Tuan commentary discusses the overall substance of a single hexagram. The Great Treatise says: "A yao is an imitation of the changes in the universe." "Imitate" means to follow after. The Great Treatise says: "Therefore, fortune and misfortune arise from this, and regret and hardship become evident." Regret and hardship are originally subtle, but they become apparent due to the movement of the yao. This concludes the third chapter.

陽卦多陰，陰卦多陽。《震》、《坎》、《艮》為陽卦，皆一陽二陰；《巽》、《離》、《兌》為陰卦，皆一陰二陽。其故何也？陽卦奇，陰卦偶。奇，紀宜反。凡陽卦皆五畫，凡陰卦皆四畫。其德行何也？陽一君而二民，君子之道也。陰二君而一民，小人之道也。行，下孟反。君，謂陽。民，謂陰。上第四章。

The Great Treatise says: "A diagram with a yang line has more yang lines, and a diagram with a yin line has more yin lines." The trigrams Zhen, Kan, and Gen are yang trigrams, each having one yang line and two yin lines; the trigrams Xun, Li, and Dui are yin trigrams, each having one yin line and two yang lines. The Great Treatise asks: "Why is this so?" The answer is: "The number of strokes for a yang trigram is odd, and for a yin trigram it is even." (The character "奇" is pronounced ji yi fan.) A yang line counts as one stroke, and a yin line counts as two strokes, so all yang trigrams have five strokes, and all yin trigrams have four strokes. The Great Treatise then asks: "What are their virtues?" The answer is: "A yang trigram represents one ruler governing two commoners, which is the way of the gentleman; a yin trigram represents two rulers competing for one commoner, which is the way of the petty person." (The character "行" is pronounced xia meng fan.) "Ruler" refers to a yang line, and "commoner" refers to a yin line. This is the fourth chapter.

《易》曰：「憧憧往來，朋從爾思。」子曰：「天下何思何慮？天下同歸而殊塗，一致而百慮。天下何思何慮？此引《咸》九四爻辭而釋之。言理本無二，而殊塗百慮，莫非自然，何以思慮為哉？必思而從，則所從者亦狹矣。

The Book of Changes says: "Coming and going in confusion, companions follow your thoughts." Confucius explains: "What is there in the world that needs to be thought about? All things take different paths yet ultimately converge, and myriad considerations all end up in unity. What is there in the world that needs to be thought about?" This is an explanation of the Line Statement of the ninth line in the fourth position of the Xian hexagram. It means that the principle is originally one, but the ways differ and thoughts vary, yet all arise naturally. Why then should one deliberately think about it? If one must wait for deliberation before following, then what one can follow is very limited.

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。信，音申。言往來屈信，皆感應自然之常理，加憧憧焉，則入於私矣，所以必思而後有從也。

Confucius continued: "When the sun sets, the moon rises, and when the moon sets, the sun rises; the sun and moon alternate and thus light is generated. When the severe winter passes, the hot summer comes, and when the hot summer passes, the severe winter comes; the cold and heat alternate and thus a year is formed. What has passed is bending, and what comes is stretching; bending and stretching respond to each other and thus benefit arises." ("Xin" is read as "Shen," meaning "stretching.") This explains that the coming and going of bending and stretching are natural principles of response. If one adds a state of confused and uncertain private thoughts, one falls into private desires, hence one must not follow without careful consideration.

尺蠖之屈，以求信也。龍蛇之蟄，以存身也。精義之神，以致用也。利用安身，以崇德也。蠖，紆縛反。蟄，真立反。因言屈信往來之理，而又推以言學，亦有自然之機也。精研其義，至於入神，屈之至也。然乃所以為出而致用之本，利其施用，無適不安，信之極也。然乃所以為入而崇德之資，內外交相養，互相發也。

Confucius also said: "The silkworm bends its body in order to achieve extension; the dragon and snake hibernate in winter in order to preserve themselves. To study the principles and doctrines to a profound and mysterious level is in order to apply them in practice; to apply them conveniently and to be at ease in any situation is in order to enhance one's virtue." ("Huo" is pronounced yū fú fǎn, "zhe" is pronounced zhēn lì fǎn.) This further extends the principle of bending and extending to the study of learning, explaining that there is also a natural principle involved: to study the principles and doctrines to a profound and mysterious level is to have bent to the extreme, yet it is precisely the foundation for future application; to apply them conveniently and to be at ease wherever one goes is to have extended to the extreme, yet it is precisely the resource for returning and enhancing one's virtue. The internal and external aspects mutually nourish and stimulate each other.

過此以往，未之或知也。窮神知化，德之盛也。」下學之事，盡力於精義利用，而交養互發之機，自不能已。自是以上，則亦無所用其力矣。至於窮神知化，乃德盛仁熟而自致耳。然不知者，往而屈也；自致者，來而信也，是亦感應自然之理而已。張子曰：「氣有陰陽。推行有漸為化，合一不測為神。」此上四節，皆以釋《咸》九四爻義。

Confucius finally said: "Beyond this level, there is nothing that human beings can know. To exhaust the mysterious and understand the workings of nature is the realm of those who have reached the peak of virtue." The practice of the lower studies is only to carefully study principles and apply them in cultivating oneself, and the mechanism of mutual nourishment between inner and outer, as well as mutual stimulation, will naturally not cease. From here, there is no further place to exert effort. As for exhausting the divine and knowing the transformations, that is naturally attained after virtue is fully developed and benevolence is ripe. However, what is unknown to humans belongs to 'going forward' and 'bending'; what is naturally attained belongs to 'coming' and 'extending,' which is no more than the principle of mutual response. Zhang Zai said: "Qi has yin and yang as two aspects. When it is gradually extended, it is called 'transformation'; when it is combined into one and indescribable, it is called 'divine.'" The above four sections are all explanations of the meaning of the line Nine in the Fourth of the Hexagram Xian.

《易》曰：「困于石，據于蒺藜，入于其宮，不見其妻，凶。」子曰：「非所困而困焉，名必辱，非所據而據焉，身必危。既辱且危，死期將至，妻其可得見邪？」釋《困》六三爻義。《易》曰：「公用射隼于高墉之上，獲之，無不利。」子曰：「隼者，禽也。弓矢者，器也。射之者，人也。君子藏器於身，待時而動，何不利之有？動而不括，是以出而有獲，語成器而動者也。」射，石亦反。隼，恤允反。括，古活反。括，結礙也。此釋《解》上六爻義。

The Book of Changes says: "Trapped by a stone, relying on thornbushes, entering his house, not seeing his wife, calamity." Confucius explains: "To be trapped where one should not be, one's reputation will surely suffer; to rely on something one should not, one's self will surely be in danger. Suffering both disgrace and peril, death is imminent, how can one see his wife?" This explanation pertains to the Third Line of the hexagram of困 (Obstruction). The Book of Changes also says: "The public uses a bow and arrow to shoot a falcon on a high wall, obtains it, and there is no disadvantage." Confucius explains: "A falcon is a fierce bird, the bow and arrow are tools, and the one shooting is a person. A gentleman keeps the tools on his person, waits for the right moment, and then acts. How could there be any disadvantage? When action is taken without obstruction, there is immediate success. This refers to someone who has already prepared the tools and then acts." ("Shè" is also pronounced "shí," "fèn" is pronounced "xù yǔn," and "kuò" is pronounced "gǔ huó." "Kuò" means obstruction.) This passage explains the meaning of the Sixth Line at the Top of the hexagram of解 (Resolution).

子曰：「小人不恥不仁，不畏不義，不見利不勸，不威不懲。小懲而大誡，此小人之福也。《易》曰：『屨校滅趾，無咎。』此之謂也。」校，音教。此釋《噬嗑》初九爻義。「善不積不足以成名，惡不積不足以滅身。小人以小善為無益而弗為也，以小惡為無傷而弗去也，故惡積而不可掩，罪大而不可解。《易》曰：『何校滅耳，凶。』」何，河可反。去，羌呂反。此釋《噬嗑》上九爻義。

Confucius said: "A petty person does not feel ashamed of unkindness, does not fear injustice, will not make an effort without seeing a benefit, and does not know punishment without being threatened. Suffering a small punishment and receiving a great warning is precisely the good fortune of a petty person. The Book of Changes says: 'Shoes and chains cut off the toes, no blame.' This refers to this." (The character '校' is read as 'jiao' and refers to a type of punishment tool.) This passage explains the meaning of the first line of the hexagram Shihhe (噬嗑). Confucius also said: "Goodness not accumulated is insufficient to achieve a good reputation, and evil not accumulated is insufficient to destroy oneself. Petty persons regard small goodness as having no benefit and are unwilling to do it, and regard small evil as having no harm and are unwilling to remove it. Therefore, evil accumulates to the point of being unavoidable, and guilt accumulates to the point of being inescapable. The Book of Changes says: 'A burden on the ear, leading to misfortune.' " (The character '何' is read as 'he' and means 'to bear'; '去' is read as 'qu' and means 'to remove.') This passage explains the meaning of the top line of the hexagram Shihhe (噬嗑).

子曰：「危者，安其位者也。亡者，保其存者也。亂者，有其治者也。是故君子安而不忘危，存而不忘亡，治而不忘亂。是以身安而國家可保也。《易》曰：『其亡其亡，繫于苞桑。』」此釋《否》九五爻義。子曰：「德薄而位尊，知小而謀大，力小而任重，鮮不及矣。《易》曰：『鼎折足，覆公飠束，其形渥，凶。』言不勝其任也。」知，音智。鮮，仙善反。折，之設反。飠束，音速。渥，烏角反。勝，音升。此釋《鼎》九四爻義。

Confucius said: "Those who bring about peril are those who think themselves secure; those who bring about destruction are those who think themselves permanently safe; those who bring about disorder are those who think themselves already healed. Therefore, the virtuous person remains mindful of danger when at peace, of ruin when alive, and of disorder when in times of stability, thus ensuring their own security and the preservation of the state. The Book of Changes says: 'Its downfall, its downfall, bound to the young willow.' " This passage explains the meaning of the Nine in the Fifth line of the Hexagram of Obstruction. Confucius also said: "Those with shallow virtue but lofty status, limited wisdom but grand ambitions, and weak strength but heavy burdens, rarely avoid misfortune. The Book of Changes says: 'The tripod breaks its leg, overturns the food, its shape is stained, calamity.' This refers to those who cannot bear their responsibilities." (The character '知' is read as 'wisdom'; '鲜' is read as 'xiān shàn fǎn'; '折' is read as 'zhī shè fǎn'; '饣束' is the character '餗', read as 'sù', referring to the food in the tripod; '渥' is read as 'wū jué fǎn'; '胜' is read as 'shēng'.) This passage explains the meaning of the Nine in the Fourth line of the Hexagram of the Tripod.

子曰：「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。」幾，音機。「先見」之見，音現。斷，丁玩反。望，無方反。此釋《豫》六二爻義。《漢書》「吉之」之間，有「凶」字。

Confucius said: "If one can perceive the subtle signs, is that not considered marvelous? A gentleman does not flatter those above him, nor does he look down upon those below him; this is perceiving the subtle signs. The so-called 'sign' refers to the minute indications of change, the initial manifestations of good or ill fortune. When a gentleman perceives these subtle signs, he acts immediately, without waiting for a whole day. The Book of Changes says: 'Between a stone, not waiting for a whole day, firmness brings good fortune.' A steadfast character is as solid as a stone; why wait for a whole day? This shows the clarity of decision-making. A gentleman understands both the subtle and the obvious, both the gentle and the strong, hence he is looked up to by all people." (The character '几' is read as 'ji'; the '见' in '先见' is read as 'xian'; the '断' is read as 'ding wan fan'; the '望' is read as 'wu fang fan.') This passage explains the meaning of the Second Line of the sixth line of the Yu hexagram. The Han Shu cites it with an additional '凶' (ill fortune) between '吉' (good fortune) and '之', making it 'the initial signs of good and ill fortune.'

子曰：「顏氏之子，其殆庶幾乎？有不善，未嘗不知，知之，未嘗復行也。《易》曰：『不遠復，無只悔，元吉。』」幾，音機。「復行」之復，芳服反。只，音其。殆，危也。庶幾，近意，言近道也。此釋《復》初九爻義。「天地絪縕，萬物化醇。男女構精，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，音因。縕，紆雲反。絪縕，交密之狀。醇，謂厚而凝也，言氣化者也。化生，形化者也。此釋《損》六三爻義。

Confucius said: "Yan Hui, perhaps approaches the understanding of 'ji' (the subtle moment of change). Whenever he commits a wrong, he does not fail to recognize it; once he recognizes it, he will never repeat it. The Book of Changes says: 'Not far from returning, no single regret, original good fortune.' " (The character 'ji' is read as 'ji'; the 'fu' in 'fu xing' is read as 'fang fu', meaning to repeat; 'zhi' is read as 'qi'.) 'Dai' means almost, and 'shu ji' means approaching, meaning he approaches the Way. This passage explains the meaning of the first line of the 'Fu' hexagram. The Great Treatise says: 'The two energies of Heaven and Earth interact closely and feel each other, thus the myriad things are transformed and nurtured, becoming thick and rich; the union of male and female energies produces vital essence, from which all things are generated. The Book of Changes says: 'When three people walk, one is lost; when one person walks, he finds his friend.' This speaks of returning to singleness." (The character 'yin' is read as 'yin'; 'yun' is read as 'yu yun'.) 'Yin yun' describes the close interaction of the two energies; 'chun' refers to the thick and concentrated state, describing the transformation of energy; 'huasheng' refers to the transformation of form. This passage explains the meaning of the third line of the 'Sun' hexagram.

子曰：「君子安其身而後動，易其心而後語，定其交而後求。君子修此三者，故全也。危以動，則民不與也。懼以語，則民不應也。無交而求，則民不與也。莫之與，則傷之者至矣。《易》曰：『莫益之，或擊之，立心勿恆，凶。』」「易其」之易，去聲。此釋《益》上九爻義。上第五章。

Confucius said: "A gentleman first ensures his own stability before taking action, first makes his mind calm before speaking, and first establishes friendly relations before making a request. A gentleman cultivates these three things, thus being able to preserve himself. If one acts rashly when in a dangerous situation, the people will not be close to him; if one speaks hastily out of fear, the people will not respond; if one makes requests without having established relations, the people will not give. If no one is close, then those who wish to harm him will come. The Book of Changes says: 'No one benefits him, someone attacks him, if one's mind is not constant, misfortune will come.' (In '易其,' the '易' is read in the falling tone, meaning 'calm.') This passage explains the meaning of the upper ninth line of the '益' hexagram. This is the fifth chapter."

子曰：「乾坤，其《易》之門邪？」乾，陽物也，坤，陰物也。陰陽合德，而剛柔有體，以體天地之撰，以通神明之德。邪，於遮反。撰，仕免反。諸卦剛柔之體，皆以乾、坤合德而成，故曰「乾坤，《易》之門」。撰，猶事也。其稱名也，雜而不越，於稽其類，其衰世之意邪？萬物雖多，無不出於陰陽之變。故卦爻之義，雖雜出而不差繆，然非上古淳質之時思慮所及也。故以為衰世之意，蓋指文王與紂之時也。

Confucius said, "The trigrams Qian and Kun are perhaps the gateway to the Book of Changes?" Qian belongs to the yang and Kun belongs to the yin; yin and yang combine their virtue, and the qualities of firmness and flexibility each have their form, used to express the workings of heaven and earth, and to connect with the virtue of the divine. ("Xie" is read as Yu Zha Fan, same as "Ye"; "Zhuàn" is read as Shi Mian Fan.) The forms of firmness and flexibility in each hexagram are all formed by the combination of Qian and Kun's virtue, so it is said, "Qian and Kun are the gateway to the Book of Changes"; "Zhuàn" is like saying the workings of things. The Great Treatise also says, "It speaks of the names of things, which though numerous do not exceed reason; examining its symbolic categories, it is perhaps the mind of a time of decline and disorder?" Although myriad things exist, none arise outside the changes of yin and yang, so the meanings of the hexagrams and lines, though appearing in a myriad forms, do not become confused; yet this is no longer within the capacity of the thoughts of the ancient simple and sincere times to consider, hence it is said to be the mind of a time of decline, perhaps referring to the time of King Wen and King Zhou of Shang.

夫《易》，彰往而察來，而微顯闡幽，開而當名辨物，正言斷辭則備矣。夫，音扶。當，去聲。斷，丁玩反。而微顯，恐當作「微顯而」。「開而」之而，亦疑有誤。其稱名也小，其取類也大。其旨遠，其辭文，其言曲而中，其事肆而隱。因貳以濟民行，以明失得之報。中，丁仲反。行，下孟反。肆，陳也。貳，疑也。上第六章。此章多闕文疑字，不可盡通。後皆放此。

The Great Treatise says: "The Book of Changes makes clear past events and discerns future ones, making the obvious detailed and the hidden revealed; it presents things clearly so that names are appropriate and categories are distinct, expressions are correct and judgments are clear, thus the Way of the Book of Changes is complete." ("Fu" is read as "fu," "dang" is read in the falling tone, and "duan" is read as "ding wan fan.") The phrase "er wei xian" probably should be "wei xian er," and the "er" in "kai er" is likely a mistake. The Great Treatise also says: "It speaks of small names, but takes great categories; its meaning is profound, its words are ornate; its words are winding yet hit the mark, its statements are elaborate yet subtle. It helps the people by addressing their doubts and assists them in their actions, thereby making clear the consequences of success and failure." ("Zhong" is read as "ding zhong," meaning to hit the mark; "xing" is read as "xia meng fan.") "Si" means elaboration, and "er" means doubt. This is Chapter Six. This chapter contains many missing characters and doubtful words, which cannot all be fully explained. In the following sections, similar situations will be handled in the same way.

《易》之興也，其於中古乎？作《易》者，其有憂患乎？夏、商之末，《易》道中微；文王拘於羑里而繫《彖辭》，《易》道復興。是故《履》，德之基也。《謙》，德之柄也。《復》，德之本也。《恆》，德之固也。《損》，德之修也。《益》，德之裕也。《困》，德之辨也。《井》，德之地也。《巽》，德之制也。

The Great Treatise says: "The emergence of the Book of Changes probably occurred in the middle ancient times? The person who composed the Book of Changes probably had worries and troubles." During the late Xia and Shang dynasties, the way of the Book of Changes temporarily declined. King Wen was imprisoned in Youli and composed the彖辞, thus reviving the way of the Book of Changes. The Great Treatise then continues: "Therefore, the hexagram of Footsteps is the foundation of virtue, the hexagram of Humility is the handle of virtue, the hexagram of Returning is the origin of virtue, the hexagram of Constancy is the firmness of virtue, the hexagram of Loss is the cultivation of virtue, the hexagram of Gain is the abundance of virtue, the hexagram of Difficulty is the discernment of virtue, the hexagram of Well is the place of virtue, and the hexagram of Following is the restraint of virtue."

履，禮也。上天下澤，定分不易，必謹乎此，然後其德有以為基而立也。謙者，自卑而尊人，又為禮者之所當執持而不可失者也。九卦皆反身修德以處憂患之事也，而有序焉。基，所以立。柄，所以持。復者，必不外而善端存。恆者，守不變而常且久。懲忿窒欲以修身，遷善改過以長善，困以自驗其力，井以不變其所，然後能巽順於理，以制事變也。

"Lu" means ritual. The "Lu" hexagram has heaven above and marsh below, indicating fixed distinctions of respect and hierarchy. People must adhere to these distinctions, thereby establishing a foundation for virtue. "Qian" means to humble oneself and honor others, which is something those who practice ritual should hold fast to and never lose. These nine hexagrams all discuss matters of self-cultivation and responding to troubles, and they are arranged in a certain order: the foundation is for establishing oneself, and the handle is for holding on. "Fu" means not to stray outward and to maintain the good beginning constantly, while "Heng" means to hold fast and remain constant. The "Sun" hexagram teaches people to restrain anger and suppress selfish desires for self-cultivation, and the "Yi" hexagram teaches people to improve good deeds and correct mistakes in order to nurture the good beginning. "Kun" is used for self-examination of one's strength, and "Jing" is used to maintain a fixed position, thereby enabling one to be flexible and orderly in dealing with changes.

《履》，和而至。《謙》，尊而光。《復》，小而辨於物。《恆》，雜而不厭。《損》，先難而後易。《益》，長裕而不設。《困》，窮而通。《井》，居其所而遷。《巽》，稱而隱。易，以豉反。長，丁丈反。稱，尺證反。此如書之九德，禮非強世，然事皆至極。《謙》以自卑而尊且光，《復》陽微而不亂於群陰，《恆》處雜而常德不厭，《損》欲先難，習熟則易，《益》但充長而不造作，《困》身困而道亨，《井》不動而及物，《巽》稱物之宜，而潛隱不露。

The Great Treatise again explains these nine trigrams: "The trigram of Footsteps (履) is harmonious and can reach the extreme; the trigram of Humility (谦) is lowly yet becomes exalted and illustrious; the trigram of Returning (复) has a slight yang energy yet can distinguish itself among myriad things; the trigram of Constancy (恒) is amidst complexity yet does not grow weary; the trigram of Loss (损) is difficult at first but becomes easy afterwards; the trigram of Gain (益) is full and generous without artificiality; the trigram of Difficulty (困) is in hardship yet its principles are clear; the trigram of Well (井) remains in its place yet its benefits reach others; the trigram of Following (巽) adapts to circumstances yet remains hidden." (In the text, "易" is read as yì, "长" as cháng, and "称" as chèn.) This is similar to what the Book of Documents says about the "Nine Virtues": ritual is not forced upon people, yet when practiced, it is carried out to the utmost. Humility, though lowly, becomes exalted; Returning, though a small yang, is not disturbed by the many yin; Constancy, amidst complexity, maintains its constant virtue without weariness; Loss requires initial restraint, but once habitual, it becomes easy; Gain is simply filling and increasing without artificiality; Difficulty, though in hardship, has its principles clear; Well, though unmoving, benefits others; Following adapts to circumstances and remains hidden.

《履》以和行，《謙》以制禮，《復》以自知，《恆》以一德，《損》以遠害，《益》以興利，《困》以寡怨，《井》以辨義，《巽》以行權。「和行」之行，下孟反。遠，袁萬反。寡怨，謂少所怨尤。辨義，謂安而能慮。上第七章。此章三陳九卦，以明處憂患之道。

In the third exposition of these nine trigrams in the Great Treatise, it says: "The trigram 'Zhu' is used to harmonize actions, 'Xian' to regulate propriety, 'Fu' to reflect and understand oneself, 'Heng' to maintain one's virtue consistently, 'Sun' to distance oneself from calamity, 'Yi' to promote benefit, 'Kun' to reduce grievances, 'Jing' to discern righteousness and principles, and 'Xun' to adapt flexibly." ("Heng xing" is read as "heng xing" with "xing" pronounced as "xings" in the style of Meng Fan; "yuan" is read as "yuan wan fan" and used as a verb.) "Guo yuan" refers to having few complaints against heaven or oneself, and "bian yi" means to reside in one's proper position while being able to think and consider. This is the seventh chapter, in which the chapter three times expounds on these nine trigrams, to explain the principles of being in a state of hardship and distress.

《易》之為書也，不可遠，為道也，屢遷。變動不居，周流六虛，上下無常，剛柔相易。不可為典要，唯變所適。遠，袁萬反。上，上聲。下，去聲。遠，猶忘也。周流六虛，謂陰陽流行於卦之六位。其出入以度，外內使知懼。此句未詳，疑有脫誤。又明於憂患與故，無有師保，如臨父母。雖無師保，而常若父母臨之，戒懼之至。初率其辭，而揆其方，既有典常。苟非其人，道不虛行。揆，葵癸反。方，道也。始由辭以度其理，則見其有典常矣。然神而明之，則存乎其人也。上第八章。

The Great Treatise says: "The Book of Changes cannot be neglected or forgotten; the Dao it discusses is ever changing, never remaining in one place, flowing through the six vacant positions of a hexagram, neither fixed above nor below, with yin and yang alternating, not to be regarded as fixed rules, but to be adapted according to change." ("Yuan" is read as Yuan Wan Fan, as a verb; "Shang" is read in the rising tone, "Xia" in the falling tone.) "Yuan" is like saying to forget; "flowing through the six vacancies" means the movement of yin and yang within the six lines of a hexagram. The Great Treatise says: "Its coming and going follows a pattern, and both inside and outside make people aware of caution." This sentence is obscure, and there may be missing or incorrect characters. The Great Treatise says: "It also clearly explains the causes of worries and troubles; even without a teacher or guardian by one's side, it is as if facing one's parents." Although there is no teacher or guardian to guide, one constantly feels as if parents are present, which is the extreme of caution. The Great Treatise says: "At first, by examining the words of the hexagrams and lines, one can understand their meaning, and thus find inherent principles; but if one is not of that kind, these principles will not be applied without cause." ("Kui" is read as Kui Gui Fan.) "Fang" means principle: at first, by examining the words, one can see that there are inherent principles; but to use them skillfully, it entirely depends on oneself. The above is the eighth chapter.

《易》之為書也，原始要終，以為質也。六爻相雜，唯其時物也。要，一遙反。下同。質，謂卦體。卦必舉其始終而後成體，爻則唯其時物而已。其初難知，其上易知，本末也，初辭擬之，卒成之終。易，去聲。此言初、上二爻。若夫雜物撰德，辨是與非，則非其中爻不備。夫，音扶。此謂卦中四爻。噫，亦要存亡吉凶，則居可知矣。知者觀其《彖辭》，則思過半矣。「知者」之知，音智。

The Great Treatise says: "The Book of Changes traces the beginning of things and the conclusion of things, thus forming the structure of the hexagram; the six lines are intermingled, but each follows its time and represents its object." ("要" is read as yáo, meaning conclusion, same below.) "Quality" refers to the hexagram structure: a hexagram must be considered from beginning to end to be complete, while the lines merely follow the situation as it arises. The Great Treatise says: "The first line is difficult to understand, while the top line is easy to understand, this is the relationship between origin and conclusion; the words of the first line are speculative about the beginning, while the words of the top line conclude the end." ("易" is read in the falling tone.) Here it is speaking about the first and top lines. The Great Treatise says: "As for the arrangement of things, the narration of virtue, and the distinction of right and wrong, then without the middle lines it would be incomplete." ("夫" is read as fú.) Here it refers to the second, third, fourth, and fifth lines of the hexagram. The Great Treatise says: "Alas, if one wishes to conclude on matters of survival and fortune, then even in ordinary times one can understand it; a wise person merely looks at the彖辞, and his thinking is already half done." ("知者" is read with "知" as zhì.)

《彖》，統論一卦六爻之體。二與四，同功而異位，其善不同。二多譽，四多俱，近也。柔之為道，不利遠者。其要無咎，其用柔中也。要，如字，又一遙反。下章同。此以下論中爻。同功，謂皆陰位。異位，謂遠近不同。四近君，故多懼。柔不利遠，而二多譽者，以其柔中也。三與五，同功而異位。三多凶，五多功，貴賤之等也。其柔危，其剛勝邪。勝，音升。三五同陽位，而貴賤不同。然以柔居之則危，唯剛則能勝之。上第九章。

The Great Treatise discusses the overall meaning of a hexagram's six lines. The Great Treatise says: "The second and fourth lines have similar functions but different positions, and thus their virtues differ: the second line is often praised, while the fourth line is often cautious, because the fourth line is close to the position of the ruler. The nature of the yin lines is not favorable when they are far from the ruler's position; the second line is generally without fault because it is yin and in the middle." ("Yao" is read in its original pronunciation, or as one yao fan, the same in the next chapter.) From here on, the discussion focuses on the middle lines. "Same function" refers to the second and fourth lines both being yin lines, while "different positions" refers to their different proximity to the ruler's position. The fourth line is close to the ruler's position, so it is often cautious; the second line is often praised because it is yin and in the middle. The Great Treatise says: "The third and fifth lines have similar functions but different positions: the third line is often dangerous, while the fifth line is often successful, this is the difference between high and low status; if a yin line occupies these positions, it is dangerous, but only a yang line can be competent." ("Sheng" is read as sheng.) The third and fifth lines are both yang lines but differ in status, yet if a yin line occupies these positions, it is dangerous, and only a yang line can be competent. This is the ninth chapter.

《易》之為書也，廣大悉備。有天道焉，有人道焉，有地道焉。兼三才而兩之，故六。六者，非它也，三才之道也。三畫已具三才，重之故六，而以上二爻為天，中二爻為人，下二爻為地。道有變動，故曰爻。爻有等，故曰物。物相雜，故曰文。文不當，故吉凶生焉。當，去聲。道有變動，謂卦之一體。等，謂遠近貴賤之差。相雜，謂剛柔之位相同。不當，謂爻不當位。上第十章。

The Great Treatise says: "The Book of Changes is vast and comprehensive, encompassing heavenly ways, human ways, and earthy ways. It integrates the three elements and represents each with two lines, hence there are six lines. The six lines are not anything else but the ways of the three elements." The trigrams already contain the three elements, and when overlapped to form hexagrams, the upper two lines represent heaven, the middle two lines represent humanity, and the lower two lines represent earth. The Great Treatise says: "The way has movement and change, hence it is called 'yao'; yao has order and hierarchy, hence it is called 'wu'; wu categories intermingle and mix, hence it is called 'wen'; wen has improper aspects, hence good and bad fortune arise from this." ("Dang" is pronounced in the falling tone.) "The way has movement and change" refers to the entire hexagram, "deng" refers to differences in distance, status, and rank, "xiang za" refers to the mutual intermingling of strong and weak lines, and "bu dang" refers to lines not being in their proper positions. This is the tenth chapter.

《易》之興也，其當殷之末世，周之盛德邪？當文王與紂之事邪？是故其辭危。危者使平，易者使傾。其道甚大，百物不廢。懼以終始，其要無咎。此之謂《易》之道也。邪，於遮反。「易者」之易，去聲。要，平聲。危懼故得平安，慢易則必傾覆，《易》之道也。上第十一章。

The Great Treatise says: "The Book of Changes arose, perhaps precisely during the late Shang dynasty and the flourishing era of the Zhou dynasty? Precisely during the time of King Wen and King Zhou? Therefore its words are full of caution and fear: those who remain cautious and fearful attain peace, while those who are careless and negligent meet ruin. Its principles are extremely vast, encompassing all things without omission; from beginning to end, one remains vigilant and cautious, ultimately avoiding mistakes. This is called the principle of the Book of Changes." ("Ye" is read as yu zha fan, same as "ye"; "Yi zhe" "Yi" is read in a falling tone, meaning carelessness; "Yao" is read in a level tone.) Remaining cautious and fearful leads to peace, while carelessness and negligence lead to ruin. This is the principle of the Book of Changes. This is Chapter Eleven.

夫乾，天下之至健也，德行恆易以知險。夫坤，天下之至順也，德行恆簡以知阻。夫，音扶。行、易，並去聲。阻，莊呂反。至健則所行無難，故易。至順則所行不煩，故簡，然其於事，皆有以知其難，而不敢易以處之也。是以其有憂患，則健者如自高臨下而知其險，順者如自下趨上而知其阻。蓋雖易而能知險，則不陷於險矣。既簡而又知阻，則不困於阻矣。所以能危能懼，而無易者之傾也。

The Great Treatise says: "Qian is the most vigorous in the world, its virtue is always easy and constant, yet it can know difficulties; Kun is the most yielding in the world, its virtue is always simple and constant, yet it can know obstacles." ("Fu" is read as "fu"; "Xing" and "Yi" are both read in the falling tone; "Zu" is read as "Zhuang Lu Fan." ) Being most vigorous, there is no difficulty in its actions, so it is easy; being most yielding, there is no disturbance in its actions, so it is simple; yet both can know the difficulties in things and dare not treat them lightly. Therefore, when there is a calamity, the vigorous one is like standing high and looking down to see the dangerous places, while the yielding one is like ascending from below and sensing the obstacles. Although easy, it can know danger, so it will not fall into danger; although simple, it can know obstacles, so it will not be blocked. Thus it can know danger and be cautious, and will not suffer the downfall of those who are careless.

能說諸心，能研諸侯之慮，定天下之吉凶，成天下之亹亹者。說，音悅。「侯之」二字衍。說諸心者，心與理會，乾之事也。研諸慮者，理因慮審，坤之事也。說諸心，故有以定吉凶。研諸慮，故有以成亹亹。是故變化云為，吉事有祥，象事知器，占事知來。變化云為，故象事可以知器。吉事有祥，故占事可以知來。

The Great Treatise says: "It can make people's hearts pleased, it can make people's thoughts precise, it can determine the fortune and misfortune of the world, and it can promote the diligence of all people." ("Say" is read as "pleased"; the two characters "侯之" are considered added text.) "Say in the heart" refers to the heart aligning with principle, which belongs to the matter of Qian; "investigate in thought" refers to principle becoming clear through thought, which belongs to the matter of Kun. The heart aligning with principle allows for the determination of fortune and misfortune; principle becoming clear through thought allows for the promotion of diligence. The Great Treatise says: "Therefore, the changes of heaven and earth, the words and deeds of human affairs, all good things have omens; observing the phenomena in matters allows one to know the things made, and inquiring about matters allows one to know the future." Precisely because there are changes and words and deeds, observing phenomena in matters allows one to know the things made; precisely because good things have omens beforehand, inquiring about matters allows one to know the future.

天地設位，聖人成能，人謀鬼謀，百姓與能。與，音預。天地設位，而聖人作《易》以成其功。於是人謀鬼謀，雖百姓之愚，皆得以與其能。八卦以象告，爻彖以情言，剛柔雜居而吉凶可見矣。象，謂卦畫。爻彖，謂卦爻辭。

The Great Treatise says: "Heaven and Earth established positions of respect and humility, and the sage completed its function; people plan, and ghosts and spirits also plan, and the common people can also participate." ("With" is read as "pre-emptively," meaning to participate.) Heaven and Earth established positions, and the sage composed the Book of Changes to complete its function; thus, human planning and divine planning are both used, and even the foolish common people can participate in this function. The Great Treatise says: "The Eight Trigrams use their images to indicate, and the line statements and the彖 statements explain the actual circumstances, with the flexible and the firm intermingled, so that good fortune and misfortune can be seen." "Image" refers to the hexagram figures, and "line and彖" refer to the line statements and the彖 statements.

變動以利言，吉凶以情遷。是故愛惡相攻而吉凶生，遠近相取而悔吝生，情偽相感而利害生。凡《易》之情，近而不相得，則凶，或害之，悔且吝。惡，烏路反。不相得，謂相惡也。凶害悔吝，皆由此生。將叛者其辭慚，中心疑者其辭枝，吉人之辭寡，躁人之辭多，誣善之人其辭游，失其守者其辭屈。卦爻之辭，亦猶是也。上第十二章。

The Great Treatise says: "The movement of the lines in the hexagrams is considered in terms of benefit and harm, and good and evil change according to human feelings and attitudes. Therefore, love and hatred attack each other and produce good and evil, distance and nearness take each other and produce regret and hardship, sincerity and falsehood respond to each other and produce benefit and harm. In general, what the Book of Changes reveals is that when two lines are close but do not agree, it is a凶, or it causes harm and brings regret and hardship." ("恶" is read as wū lù fǎn, meaning hatred.) "Not getting along" means mutual hatred, and凶, harm, regret, and hardship all arise from this. The Great Treatise also says: "One who is about to betray another speaks with shame; one who is doubtful speaks in a fragmented manner; the virtuous speak briefly; the impetuous speak much; the one who falsely accuses the good speaks hesitantly; the one who loses his integrity speaks in a twisted way." The words in the hexagrams are also like this, and one can see the actual meaning from the words. This is the twelfth chapter.

昔者，聖人之作《易》也，幽贊於神明而生蓍，幽贊神明，猶言贊化育。《龜傳》曰：「天下和平，王道得，而蓍莖長丈，其叢生滿百莖。」參天兩地而倚數，參，七南反。天圓地方，圓者一而圍三，三各一奇，故參天而為三。方者一而圍四，四合二偶，故兩地而為二。數皆倚此而起，故揲蓍三變之末，其餘三奇則三三而九，三耦則三二而六，兩二一三則為七，兩三一二則為八。

The Sayings on the Trigrams says: "In ancient times, the sage composed the Book of Changes, secretly supporting the divine cultivation to produce the yarrow stalks." "Supporting the divine" is like supporting the transformation of heaven and earth. The Records of the Grand Historian, in the section on Tortoise and Divination, says: "When the world is at peace and the Way of the King is practiced, the stems of the yarrow grass can grow up to ten feet, and a cluster can have a hundred stems." The Sayings on the Trigrams says: "Three for heaven, two for earth, and thus the numbers are established." ("San" is read as "qin nan fan," meaning three.) Heaven is round and earth is square: the diameter of a circle is one and its circumference is three, with three parts each containing an odd number, so taking the pattern of heaven results in three; the side of a square is one and its circumference is four, with four parts that can be combined into two even numbers, so taking the pattern of earth results in two. All numbers depend on this, so when the yarrow stalks are counted three times, if all three remain odd, they total nine; if all three remain even, they total six; if two are even and one is odd, they total seven; if two are odd and one is even, they total eight.

觀變於陰陽而立卦，發揮於剛柔而生爻，和順於道德而理於義，窮理盡性以至於命。和順，從容無所乖逆，統言之也。理，謂隨事得其條理，析言之也。窮天下之理，盡人物之性，而合於天道，此聖人作《易》之極功也。上第一章。

The Sayings on the Hexagrams continues: "Observing the changes of yin and yang to establish the structure of the hexagrams, and generating the lines through the interaction of firmness and flexibility, harmonizing with morality and ordering according to righteousness, investigating all things thoroughly and fully realizing the nature of human beings and things, thus establishing the mandate of heaven." "Harmonizing" refers to being at ease without contradiction, which is a general statement; "order" refers to each matter having its proper order, which is a specific statement. To exhaust all principles in the world, fully realize the nature of human beings and things, and thus align with the way of heaven, this is the highest achievement of the sage in composing the Book of Changes. This is the first chapter.

昔者，聖人之作《易》也，將以順性命之理。是以立天之道，曰陰與陽，立地之道，曰柔與剛，立人之道，曰仁與義。兼三才而兩之，故《易》六畫而成卦，分陰分陽，迭用柔剛，故《易》六位而成章。兼三才而兩之，總言六畫。又細分之，則陰陽之位，間雜而成文章也。上第二章。

The Shuo Guà says: "In ancient times, the sage composed the Yì to follow the principles of life and nature. Therefore, he established the principle of Heaven, called yīn and yáng; the principle of Earth, called flexibility and strength; and the principle of humanity, called benevolence and righteousness. By combining the three elements (Heaven, Earth, and Humanity) and representing each with two lines, the Yì uses six lines to form a single hexagram. By distinguishing between yīn and yáng positions and alternating flexible and strong lines, the Yì creates its ornamental patterns through six positions." "Combining the three elements and pairing them" is a general statement about the six lines. Further细分, the alternating positions of yīn and yáng lines create the ornamental patterns. In terms of the six-line hexagram, the first and second lines belong to Earth, the third and fourth lines belong to Humanity, and the fifth and top lines belong to Heaven. Heaven, Earth, and Humanity each occupy two lines. This is the second chapter.

天地定位，山澤通氣，雷風相薄，水火不相射，八卦相錯。薄，音博。邵子曰：「此伏羲八卦之位。《乾》南，《坤》北，《離》東，《坎》西，《兌》居東南，《震》居東北，《巽》居西南，《艮》居西北。於是八卦相交而成六十四卦，所謂先天之學也。」數往者順，知來者逆，是故《易》逆數也。數，並上聲。起《震》而歷《離》、《兌》，以至於《乾》，數已生之卦也；自《巽》而歷《坎》、《艮》，以至於《坤》，推未生之卦也。《易》之生卦，則以《乾》、《兌》、《離》、《震》、《巽》、《坎》、《艮》、《坤》為次，故皆逆數也。上第三章。雷以動之，風以散之。雨以潤之，日以烜之。艮以止之，兌以說之。乾以君之，坤以藏之。烜，與晅同。說，音悅。此卦位相對，與上章同。上第四章。

The Book of Changes says: "Heaven and Earth establish the positions of above and below, mountains and marshes communicate their energies, thunder and wind interact with each other, water and fire do not despise each other, and the eight trigrams intermingle with each other." (The character "薄" is read as "bo," meaning close and agitate.) Shao Yong said: "This is the arrangement of the eight trigrams of Fuxi: The trigram Qian is in the south, Kun in the north, Li in the east, Kan in the west, Dui in the southeast, Zhen in the northeast, Xun in the southwest, and Gen in the northwest. Thus the eight trigrams intermingle to form the sixty-four trigrams, which is called the 'Earlier Heaven' system." The Book of Changes then says: "Counting what has already passed is forward counting, predicting what is to come is backward counting, so the Book of Changes proceeds in reverse counting." (Both instances of the character "数" are read in the rising tone.) Starting from Zhen, passing through Li and Dui to reach Qian, the counting refers to the trigrams that have already been formed; starting from Xun, passing through Kan and Gen to reach Kun, the counting refers to the trigrams that have not yet been formed. The order of the Book of Changes in generating trigrams follows the sequence of Qian, Dui, Li, Zhen, Xun, Kan, Gen, and Kun, so it is all reverse counting. This is the third chapter. The Book of Changes also says: "Thunder is used to move all things, wind is used to scatter all things, rain is used to nourish all things, the sun is used to warm all things, Gen is used to stop all things, Dui is used to delight all things, Qian is used to rule over all things, and Kun is used to store all things." (The character "烜" is the same as "xuan," meaning to dry; "说" is read as "yue," meaning to please.) Here the positions of the trigrams are paired oppositely, the same as in the previous chapter. This is the fourth chapter.

帝出乎震，齊乎巽，相見乎離，致役乎坤，說言乎兌，戰乎乾，勞乎坎，成言乎艮。說，音悅。下同。帝者，天之主宰。邵子曰：「此卦位乃文王所定，所謂後天之學也。」萬物出乎震，震，東方也。齊乎巽，巽，東南也。齊也者，言萬物之潔齊也。離也者，明也，萬物皆相見，南方之卦也。聖人南面而聽天下，嚮明而治，蓋取諸此也。坤也者，地也，萬物皆致養焉，故曰致役乎坤。兌，正秋也，萬物之所說也，故曰說言乎兌。

The Sayings on the Trigrams say: "Heavenly Sovereign starts from the Trigram Zhen, is orderly in Xun, meets in Li, nurtures in Kun, rejoices in Dui, fights in Qian, labors in Kan, and completes in Gen." ("Say" is read as "rejoice," same below.) "Sovereign" refers to the ruler of Heaven. Shao Yong said: "This trigram position was established by King Wen, which is called the 'Later Heaven' system." This passage assigns the Eight Trigrams to the eight cardinal directions: East, Southeast, South, Southwest, West, Northwest, North, and Northeast, and explains the growth and storage of all things according to the changing seasons. The Sayings on the Trigrams then proceeds to explain further: "All things are born from Zhen, and Zhen resides in the East. In Xun, things are orderly, and Xun resides in the Southeast; 'orderly' means that all things are clean and orderly. Li is brightness, and all things meet here, which is the Southern trigram; sages face south to govern the world, facing brightness to govern, which is probably derived from this. Kun is Earth, and all things are nurtured here, so it is said 'nurtured by Kun.' Dui is appropriate for autumn, which is the time when all things rejoice, so it is said 'rejoice in Dui.'"

戰乎乾，乾，西北之卦也，言陰陽相薄也。坎者，水也，正北方之卦也，勞卦也，萬物之所歸也，故曰勞乎坎。艮，東北之卦也，萬物之所成終而所成始也，故曰成言乎艮。向，讀作向。說，音悅。下同。薄，音博。上言帝，此言萬物之隨帝以出入也。上第五章。此章所推卦位之說，多未詳者。

The "Say on the Trigrams" continues to say: "What is meant by 'struggle in Qian' is that Qian is the trigram of the northwest, referring to the mutual pressure and stimulation of yin and yang here. Kan is water, and it is the trigram of the due north, being the trigram of labor and fatigue; all things here return and conceal, hence it is said 'labor in Kan.' Gen is the trigram of the northeast, where all things complete their end and begin anew, hence it is said 'utterance in Gen.'" ("Xiang" is read as "Xiang," meaning facing; "Shuo" is read as "Yue," same below; "Bo" is read as "Bo.") The previous passage spoke of the "Emperor," while this passage discusses all things following the Emperor to enter and exit in their operations. This is the fifth chapter. The explanation of the trigram positions in this chapter contains many unclear points.

神也者，妙萬物而為言者也。動萬物者，莫疾乎雷；橈萬物者，莫疾乎風；燥萬物者，莫熯乎火；說萬物者，莫說乎澤；潤萬物者，莫潤乎水；終萬物、始萬物者，莫盛乎艮。故水火相逮，雷風不相悖，山澤通氣，然後能變化，既成萬物也。橈，乃飽反。熯，呼但反。悖，必內反。此去《乾》《坤》而專言六子，以見神之所為，然其位序亦用上章之說，未詳其義。上第六章。

The "Say on the Trigrams" says: "The term 'spirit' refers to its ability to make all things marvelous. Nothing moves all things more swiftly than thunder, nothing caresses all things more swiftly than wind, nothing dries all things more intensely than fire, nothing delights all things more than the marsh, nothing nourishes all things more than water, and nothing concludes and begins all things more profoundly than the mountain." Therefore, water and fire interact with each other, thunder and wind do not contradict each other, and mountain and marsh communicate with each other, thus enabling transformation and the completion of all things." (The character "桡" is pronounced "nai bao fan," "熯" is pronounced "hu dan fan," and "悖" is pronounced "bi nei fan.") This chapter omits the trigrams "Heaven" and "Earth" and focuses exclusively on the six trigrams "Thunder," "Wind," "Water," "Fire," "Mountain," and "Lake" to illustrate the workings of "spirit." However, the order of their positions still follows the previous chapter's arrangement, and the meaning remains unclear. This is the sixth chapter.

乾，健也。坤，順也。震，動也。巽，入也。坎，陷也。離，麗也。艮，止也。兌，說也。說，音悅。此言八卦之性情。上第七章。乾為馬，坤為牛，震為龍，巽為雞，坎為豕，離為雉，艮為狗，兌為羊。遠取諸物如此。上第八章。

The Sayings on the Trigrams say: "The Trigram Qian represents strength and vigor, the Trigram Kun represents softness and compliance, the Trigram Zhen represents movement and action, the Trigram Xun represents entering and penetrating, the Trigram Kan represents peril and entrapment, the Trigram Li represents attachment and adhesion, the Trigram Gen represents stillness and stability, and the Trigram Dui represents joy and delight." (The character "说" is read as "悦".) Here it discusses the nature of each of the Eight Trigrams. This is the seventh chapter. The Sayings on the Trigrams say: "The Trigram Qian symbolizes a horse, the Trigram Kun symbolizes an ox, the Trigram Zhen symbolizes a dragon, the Trigram Xun symbolizes a chicken, the Trigram Kan symbolizes a pig, the Trigram Li symbolizes a wild chicken, the Trigram Gen symbolizes a dog, and the Trigram Dui symbolizes a sheep." Taking symbolic references from external things at a distance is like this. This is the eighth chapter.

乾為首，坤為腹，震為足，巽為股，坎為耳，離為目，艮為手，兌為口。近取諸身如此。上第九章。乾，天也，故稱乎父。坤，地也，故稱乎母。震一索而得男，故謂之長男。巽一索而得女，故謂之長女。坎再索而得男，故謂之中男。離再索而得女，故謂之中女。艮三索而得男，故謂之少男。兌三索而得女，故謂之少女。索，色白反。長，之丈反。少，詩照反。下章同。索，求也，謂揲蓍以求爻也。男女，指卦中一陰一陽之爻而言。上第十章。

The Sayings on the Hexagrams say: "The hexagram Qian symbolizes the head, the hexagram Kun symbolizes the abdomen, the hexagram Zhen symbolizes the feet, the hexagram Xun symbolizes the thighs, the hexagram Kan symbolizes the ears, the hexagram Li symbolizes the eyes, the hexagram Gen symbolizes the hands, and the hexagram Dui symbolizes the mouth." Taking the image close to one's own body is like this. This is the ninth chapter. The Sayings on the Hexagrams also say: "Qian is Heaven, so it is called the father; Kun is Earth, so it is called the mother. Zhen first seeks and obtains a yang line, so it is called the eldest son; Xun first seeks and obtains a yin line, so it is called the eldest daughter. Kan secondly seeks and obtains a yang line, so it is called the middle son; Li secondly seeks and obtains a yin line, so it is called the middle daughter. Gen thirdly seeks and obtains a yang line, so it is called the youngest son; Dui thirdly seeks and obtains a yin line, so it is called the youngest daughter." ("Suo" is pronounced as "se bai fan"; "zhang" is pronounced as "zi zhang fan"; "shao" is pronounced as "shi zhao fan," the same in the next chapter.) "Suo" means to seek, referring to the method of using divination with yarrow stalks to obtain the lines; here, the terms male and female refer to the single yin or yang line within the hexagram. This is the tenth chapter.

乾為天，為圜，為君，為父，為玉，為金，為寒，為冰，為大赤，為良馬，為老馬，為瘠馬，為駁馬，為木果。圜，音圓。駁，邦角反。《荀九家》此下有「為龍，為直，為衣，為言」。坤為地，為母，為布，為釜，為吝嗇，為均，為子母牛，為大輿，為文，為眾，為柄。其於地也為黑。釜，房甫反。嗇，音色。《荀九家》有「為牝，為迷，為方，為囊，為裳，為黃，為帛，為漿」。

The "Say on the Trigrams" extensively lists the symbolic objects associated with the Eight Trigrams. It says: "The Trigram Qian symbolizes Heaven, symbolizes a circle, symbolizes a ruler, symbolizes a father, symbolizes jade, symbolizes metal, symbolizes cold, symbolizes ice, symbolizes bright red, symbolizes a good horse, an old horse, a thin horse, and a mottled horse, symbolizes the fruit on a tree." ("Huan" is read as "circle," "bo" is read as "bang jiao fan.") The "Nine Schools of the Book of Changes" by Xun Shuang adds below this four more items: "symbolizes a dragon, symbolizes straightness, symbolizes clothing, symbolizes speech." The "Say on the Trigrams" says: "The Trigram Kun symbolizes Earth, symbolizes a mother, symbolizes silk and brocade, symbolizes a cooking pot, symbolizes stinginess, symbolizes fairness, symbolizes a cow that follows its calf, symbolizes a large cart, symbolizes ornamentation, symbolizes multitude, symbolizes the handle of an object; in terms of land, it symbolizes black." ("Fu" is read as "fang pu fan," "sè" is read as "se.") The "Nine Schools of the Book of Changes" by Xun Shuang adds more: "symbolizes a mother animal, symbolizes confusion, symbolizes squareness, symbolizes a bag, symbolizes lower garments, symbolizes yellow, symbolizes silk, symbolizes soup."

震為雷，為龍，為玄黃，為□，為大塗，為長子，為決躁，為蒼筤竹，為萑葦。其於馬也，為善鳴，為□足，為作足，為的顙；其於稼也，為反生；其究為健，為蕃鮮。□，音孚。筤，音郎。萑，音丸。□，主樹反。蕃，音煩。《荀九家》有「為玉，為鵠，為鼓」。巽為木，為風，為長女，為繩直，為工，為白，為長，為高，為進退，為不果，為臭，其於人也，為寡髮，為廣顙，為多白眼，為近利市三倍，其究為躁卦。下「為長」之長，如字。《荀九家》有「為楊，為鸛」。

The Book of Changes says: "The trigram Zhen symbolizes thunder, symbolizes a dragon, symbolizes the color of green and yellow mixed together, symbolizes flowers spreading out, symbolizes a broad road, symbolizes the eldest son, symbolizes decisiveness and restlessness, symbolizes young bamboo, symbolizes reed grass; regarding horses, it symbolizes a horse that is good at neighing, a horse with a white left hind foot, a horse that lifts its feet high, a horse with a white mark on its forehead; regarding crops, it symbolizes seeds breaking through the soil; in the end, it symbolizes strength and vigor, symbolizes flourishing and brightness." (The missing character before is read as "fu"; "lang" is read as "lang"; "huan" is read as "wan"; the missing character after is read as "zhu shu fan"; "fan" is read as "fan".) The "Nine Schools of the Book of Changes" by Xun Shuang adds below: "symbolizes jade, symbolizes swans, symbolizes drums." The Book of Changes also says: "The trigram Xun symbolizes wood, symbolizes wind, symbolizes the eldest daughter, symbolizes the straightness of a rope and square, symbolizes a craftsman, symbolizes white, symbolizes length, symbolizes height, symbolizes indecisiveness, symbolizes hesitation and lack of resolution, symbolizes smell; regarding people, it symbolizes sparse hair, broad forehead, and prominent white of the eye, symbolizes seeking immediate profit and gaining three times the profit; in the end, it is the trigram of restlessness." (The "long" in "as the eldest" is read in its original pronunciation.) The "Nine Schools of the Book of Changes" also adds: "symbolizes poplar trees, symbolizes storks."

坎為水，為溝瀆，為隱伏，為矯車柔，為弓輪。其於人也，為加憂，為心病，為耳痛，為血卦，為赤；其於馬也，為美脊，為亟心，為下首，為薄蹄，為曳；其於輿也，為多眚，為通，為月，為盜；其於木也，為堅多心。車柔，如九反。亟，紀力反。曳，以制反。《荀九家》有「為宮，為律，為可，為棟，為叢棘，為狐，為蒺藜，為桎梏」。離為火，為日，為電，為中女，為甲冑，為戈兵。其於人也，為大腹，為乾卦，為鱉，為蟹，為蠃，為蚌，為龜；其於木也，為科上槁。乾，音乾。蟹，戶買反。蠃，力禾反。蚌，步項反。《荀九家》，有「為牝牛」。

The *Say on the Trigrams* says: "The *Kan* trigram symbolizes water, ditches, concealment and concealment, bending and twisting, bows and chariots; in terms of humans, it symbolizes burdensome sorrow, heart disease, ear pain, the blood trigram, and the color red; in terms of horses, it symbolizes horses with beautiful backs, quick-tempered horses, horses lowering their heads, horses with thin hooves, and horses that drag and move with difficulty; in terms of chariots, it symbolizes many calamities, movement, the moon, and thieves; in terms of trees, it symbolizes trees that are hard and have many inner woods." ("Chē róu" is the character "róu," pronounced as "jiǔ fǎn"; "jí" is pronounced as "jì lì fǎn"; "yè" is pronounced as "yǐ zhì fǎn.") The *Xun Shuang Jiujia Yi* also adds "symbolizing palaces, musical tones, the character 'kě,' beams, thickets of brambles, foxes, thorn bushes, and shackles." The *Say on the Trigrams* says: "The *Li* trigram symbolizes fire, the sun, lightning, the middle woman, armor and helmets, and spears and weapons; in terms of humans, it symbolizes a large belly; it also symbolizes the dry trigram, turtles, crabs, snails, clams, and tortoises; in terms of trees, it symbolizes trees that are hollow in the middle and withered at the top." ("Gān" is read as "gān," meaning dry; "xiè" is pronounced as "hù mǎi fǎn"; "luǒ" is pronounced as "lì hé fǎn"; "bàng" is pronounced as "bù xiàng fǎn.") The *Xun Shuang Jiujia Yi* also adds "symbolizing a cow."

艮為山，為徑路，為小石，為門闕，為果蓏，為閽寺，為指，為狗，為鼠，為黔喙之屬。其於木也，為堅多節。蓏，力果反。黔，其堅反。喙，況廢反；又音咒。《荀九家》有「為鼻，為虎，為狐」。兌為澤，為少女，為巫，為口舌，為毀折，為附決。其於地也，為剛滷，為妾，為羊。折，之列反。滷，力杜反。《荀九家》有「為常，為輔頰」。上第十一章。此章廣八卦之象，其間多不可曉者，求之於經，亦不盡合也。

The "Say on the Trigrams" says: "The trigram Gen symbolizes mountain, narrow path, small stone, gate, fruit on trees and melon on the ground, the gatekeeper and inner attendant, finger, dog, rat, and black-beaked birds of prey; in terms of trees, it symbolizes hard and knotted trees." ("Luō" is pronounced li guǒ pinyin; "qián" is pronounced qí jiān pinyin; "huì" is pronounced kuàng fèi pinyin, and also pronounced zhòu pinyin.) The "Nine Schools of the Book of Changes" by Xun Shuang also adds "symbolizing nose, tiger, and fox." The "Say on the Trigrams" says: "The trigram Dui symbolizes marsh, young woman, shaman, mouth and tongue, destruction and breaking, attachment and rupture; in terms of land, it symbolizes hard salt-alkali land; it also symbolizes concubine and sheep." ("Zhé" is pronounced zhī liè pinyin; "lǔ" is pronounced lì dù pinyin.) The "Nine Schools of the Book of Changes" by Xun Shuang also adds "symbolizing constant and cheek." This is the eleventh chapter. This chapter expands on the objects symbolized by the trigrams, many of which are hard to understand. When tested against the text of the classic, they do not fully match.

有天地，然後萬物生焉。盈天地之間者，唯萬物，故受之以《屯》。屯者，盈也，屯者，物之始生也。物生必蒙，故受之以《蒙》。蒙者，蒙也，物之稚也。物稚不可不養也，故受之以《需》。需者，飲食之道也。飲食必有訟，故受之以《訟》。訟必有眾起，故受之以《師》。師者，眾也。眾必有所比，故受之以《比》。比者，比也。比必有所畜，故受之以《小畜》。物畜然後有禮，故受之以《履》。履而泰，然後安，故受之以《泰》。晁氏曰：「鄭本無『而泰』二字。」泰者，通也。物不可以終通，故受之以《否》。物不可以終否，故受之以《同人》。與人同者，物必歸焉，故受之以《大有》。

The "Xugua Zhuan" explains the order of the sixty-four hexagrams: first there is Heaven and Earth, then all things are generated within them. All things fill the space between Heaven and Earth, so after "Qian" (Heaven) and "Kun" (Earth) comes "Zun" (Obstruction) — "Zun" means fullness, and also refers to the initial emergence of all things. When things first emerge, they are necessarily naive, so the next hexagram is "Meng" (Ignorance) — "Meng" means ignorance, indicating the immaturity of all things. Immaturity necessitates nurture, so the next hexagram is "Xu" (Waiting) — "Xu" refers to the way of food and drink. With food and drink comes contention, so the next hexagram is "Song" (Contention). Contention inevitably leads to the rise of people, so the next hexagram is "Shi" (Army) — "Shi" means people. People necessarily have attachments, so the next hexagram is "Bi" (Union) — "Bi" means attachment. After attachment comes accumulation, so the next hexagram is "Xiao Xu" (Small Accumulation). When things accumulate, then there is ritual, so the next hexagram is "Lv" (Treading). Following ritual leads to smoothness and stability, so the next hexagram is "Tai" (Greatness) (Chao Yuezhī said: Zheng Xuan's version does not include the words "and Tai"). "Tai" means smoothness. Things cannot remain smooth forever, so the next hexagram is "Po" (Obstruction); nor can they remain obstructed forever, so the next hexagram is "Tongren" (Harmony with Others). Those who can harmonize with others will surely have all things coming to them, so the next hexagram is "Dayou" (Great Possession).

有大者不可以盈，故受之以《謙》。有大而能謙，必豫，故受之以《豫》。豫必有隨，故受之以《隨》。以喜隨人者，必有事，故受之以《蠱》。蠱者，事也。有事而後可大，故受之以《臨》。臨者，大也。物大然後可觀，故受之以《觀》。可觀而後有所合，故受之以《噬嗑》。嗑者，合也。物不可以苟合而已，故受之以《賁》。賁者，飾也。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) When something is great and prosperous, one must not be complacent, so it follows the hexagram of "Modesty." Being great and yet modest and retiring brings peace and joy, so it follows the hexagram of "Joy." When there is joy, others will follow, so it follows the hexagram of "Following." Following others with a joyful heart will inevitably lead to troubles, so it follows the hexagram of "Gǔ" — "Gǔ" means affairs. When there are affairs, one can then take great action, so it follows the hexagram of "Approaching" — "Approaching" means great action. When things are great, they become visible, so it follows the hexagram of "Observing." When things are visible, there is a gathering, so it follows the hexagram of "Breaking the Bones" — "Kè" means to join together. Things cannot be joined together carelessly, so it follows the hexagram of "Brightness" — "Bēn" means ornamentation.

致飾然後亨則盡矣，故受之以《剝》。剝者，剝也。物不可以終盡，剝窮上反下，故受之以《復》。復則不妄矣，故受之以《無妄》。有無妄然後可畜，故受之以《大畜》。物畜然後可養，故受之以《頤》。頤者，養也。不養則不可動，故受之以《大過》。物不可以終過，故受之以《坎》。坎者，陷也。陷必有所麗，故受之以《離》。離者，麗也。

When ornamentation reaches its extreme, prosperity will also reach its end, so it is followed by the hexagram "Bao" — "Bao" means to peel off or diminish. Things cannot ultimately be completely diminished; when diminishment reaches the upper position and comes to an end, it returns to the lower position, so it is followed by the hexagram "Fu." Returning to the original goodness eliminates delusion, so it is followed by the hexagram "Wu Wang." With "Wu Wang," one can then accumulate, so it is followed by the hexagram "Da Xu." Having accumulated, one can then nurture, so it is followed by the hexagram "Yi" — "Yi" means to nurture. Without nurturing, one cannot act, so it is followed by the hexagram "Da Guo." Things cannot forever exceed the limit, so it is followed by the hexagram "Kan" — "Kan" means a pitfall. A pitfall must have something to rely on, so it is followed by the hexagram "Li" — "Li" means to rely on or attach to. The above is the Upper Part of the "Xu Gua Zhuan," explaining the sequence of the thirty hexagrams in the Upper Canon.

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。夫婦之道，不可以不久也，故受之以《恆》。恆者，久也。物不可以久居其所，故受之以《遁》。遁者，退也。物不可以終遁，故受之以《大壯》。物不可以終壯，故受之以《晉》。晉者，進也。進必有所傷，故受之以《明夷》。夷者，傷也。傷於外者，必反其家，故受之以《家人》。家道窮必乖，故受之以《睽》。睽者，乖也。

The *Xugua Zhuan* lower section begins with human relationships, which corresponds with the lower *Classic* starting with the hexagrams *Xian* and *Heng*, which represent the meaning of husband and wife. It says: After heaven and earth were formed, there were myriad things; after myriad things were formed, there were male and female; after male and female were formed, there were husband and wife; after husband and wife were formed, there were father and son; after father and son were formed, there were ruler and subject; after ruler and subject were formed, there were distinctions between superior and inferior; after distinctions between superior and inferior were formed, propriety and righteousness had a place to reside. The way of husband and wife cannot be short-lived, so after *Xian*, the next hexagram is *Heng* — "Heng" means constancy. Things cannot remain in one place forever, so the next is *Dun* — "Dun" means retreat. It is also not possible to retreat always, so the next is *Da Zhuang*. It is not possible to be always strong, so the next is *Jin* — "Jin" means progress. Progress inevitably brings injury, so the next is *Ming Yi* — "Yi" means injury. A person who has been injured outside must return to his home, so the next is *Jia Ren*. When the family way is in straits, there must be separation, so the next is *Kui* — "Kui" means separation.

乖必有難，故受之以《蹇》。蹇者，難也。物不可以終難，故受之以《解》。解者，緩也。緩必有所失，故受之以《損》。損而不已必益，故受之以《益》。益而不已必決，故受之以《夬》。夬者，決也。決必有所遇，故受之以《姤》。姤者，遇也。物相遇而後聚，故受之以《萃》。萃者，聚也。聚而上者謂之升，故受之以《升》。升而不已必困，故受之以《困》。困乎上者必反下，故受之以《井》。井道不可不革，故受之以《革》。革物者莫若鼎，故受之以《鼎》。

Disconnection inevitably leads to hardship, so it is followed by the hexagram "Jian" — "Jian" means difficulty. Things cannot remain difficult forever, so it is followed by the hexagram "Jie" — "Jie" means relief. After relief, there must be some loss, so it is followed by the hexagram "Sun" — "Sun" means reduction. Reduction without end will inevitably turn into increase, so it is followed by the hexagram "Yi" — "Yi" means benefit. Benefit without end will inevitably lead to collapse, so it is followed by the hexagram "Guai" — "Guai" means决. After collapse, there must be some encounter, so it is followed by the hexagram "Gou" — "Gou" means meeting. Things meet and then gather, so it is followed by the hexagram "Cui" — "Cui" means gathering. Gathering and rising upward is called ascending, so it is followed by the hexagram "Sheng" — "Sheng" means ascending. Ascending without end inevitably leads to difficulty, so it is followed by the hexagram "Kun" — "Kun" means being trapped. Being trapped above inevitably leads to returning below, so it is followed by the hexagram "Jing" — "Jing" means well. The well's path is long and cannot remain unchanged, so it is followed by the hexagram "Ge" — "Ge" means change. Changing things is most appropriate with the hexagram "Ding" — "Ding" means tripod.

主器者莫若長子，故受之以《震》。震者，動也。物不可以終動，止之，故受之以《艮》。艮者，止也。物不可以終止，故受之以《漸》。漸者，進也。進必有所歸，故受之以《歸妹》。得其所歸者必大，故受之以《豐》。豐者，大也。窮大者必失其居，故受之以《旅》。旅而無所容，故受之以《巽》。巽者，入也。入而後說之，故受之以《兌》。兌者，說也。說而後散之，故受之以《渙》。渙者，離也。物不可以終離，故受之以《節》。節而信之，故受之以《中孚》。有其信者必行之，故受之以《小過》。有過物者必濟，故受之以《既濟》。物不可窮也，故受之以《未濟》終焉。

The eldest son is the most suitable to preside over the ritual with the tripod vessel, hence the sequence follows the Trigram Zhen, which represents movement. Things cannot keep moving forever; they must come to a stop, hence the Trigram Gen, which represents stillness. Stillness cannot last forever, hence the Trigram Jie, which represents gradual progress. Progress must have a destination, hence the Trigram Gui Mei. Reaching a destination inevitably leads to grandeur, hence the Trigram Feng, which represents abundance. Abundance to the extreme leads to loss of a stable dwelling, hence the Trigram Lu. Being in exile without a place to stay, hence the Trigram Xun, which represents entering. Entering brings joy, hence the Trigram Dui, which represents joy. Joy leads to dispersion, hence the Trigram Huan, which represents dispersion. Things cannot remain dispersed forever, hence the Trigram Jie, which represents regulation. Regulation brings trust, hence the Trigram Zhong Fu. A person of integrity must act, hence the Trigram Xiao Guo. Actions that exceed the ordinary can achieve success, hence the Trigram Ji Ji. Yet things are never-ending, hence the final Trigram Wei Ji concludes the entire text.

《乾》剛《坤》柔，《比》樂《師》憂，樂，音洛。《臨》、《觀》之義，或與或求。以我臨物曰與，物來觀我曰求。或曰：二卦互有與求之義。《屯》見而不失其居，《蒙》雜而著。見，賢遍反。著，陟慮反。屯，震遇坎；震動故見，坎險不行也。蒙，坎遇艮；坎幽昧，艮光明也。或曰：《屯》以初言，《蒙》以二言。《震》，起也，《艮》，止也。《損》、《益》，盛衰之始也。

The *Zagua Transmission* explains each hexagram by pairing them two by two: "The hexagram *Qian* represents strength, and *Kun* represents softness; *Bi* represents joy, and *Shi* represents sorrow." ("Joy" is read as "Lu.") "The meanings of the hexagrams *Lin* and *Guan* are either giving or receiving." When I go out to illuminate external things, it is called "giving," and when external things look up to me, it is called "receiving." Some people also say that these two hexagrams each contain both meanings of giving and receiving. "The hexagram *Zun* shows something emerging without losing its position, and *Meng* is confused but eventually becomes clear." ("See" is read as "Xian Bian Fan," same as "appear"; "zhao" is read as "Zhi Lu Fan.") The hexagram *Zun* is *Zhen* below and *Kan* above: *Zhen* represents movement, so it shows something emerging; *Kan* represents danger, so it cannot advance. The hexagram *Meng* is *Kan* below and *Gen* above: *Kan* represents darkness, and *Gen* represents brightness. Some people also say that *Zun* refers to the first line, and *Meng* refers to the second line. "The hexagram *Zhen* represents rising up, and *Gen* represents stillness; *Sun* and *Yi* represent the beginning of prosperity and decline."

《大畜》，時也，《無妄》，災也。止健者時有適然，無妄而災自外至。《萃》聚而《升》不來也，《謙》輕而《豫》怠也。《噬嗑》，食也，《賁》，無色也。白受采。《兌》見而《巽》伏也。見，賢遍反。《兌》陰外見，《巽》陰內伏。《隨》，無故也，《蠱》，則飭也。飭，與敕同。隨前無故，蠱後當飭。《剝》，爛也，《復》，反也。

"The Great Accumulation" discusses timing, while "No Falsehood" discusses calamity. The ability to restrain the strong and vigorous is due to the timing being just right; there was no false or baseless calamity, yet disaster came from outside. "Cohesion" refers to gathering, while "Ascending" refers to upward movement without reversal. "Humility" refers to self-effacement, while "Joy" refers to slothfulness. "Devouring the Cricket" refers to eating, while "Brightness" refers to the absence of color. Only with a plain white base can one receive colorful decoration. "Joy" refers to manifestation, while "Following Wind" refers to concealment. ("See" is read as "Xian Bian Fan," same as "manifest." In "Joy," the yao (line) of yin appears on the outside, while in "Following Wind," the yao of yin is concealed within. "Following" refers to being without affairs, while "Guilt" requires order and correction. ("Chi" is the same as "Chi.") "Following" occurs before affairs, hence there are no affairs; "Guilt" occurs after affairs, hence correction is needed. "Splitting" refers to decay, while "Returning" refers to returning."

《晉》，晝也，《明夷》，誅也。誅，傷也。《井》通而《困》相遇也。剛柔相遇，而剛見掩也。《咸》，速也，《恆》，久也。《咸》，速。《恆》，久。《渙》，離也，《節》，止也。《解》，緩也，《蹇》，難也。《睽》，外也，《家人》，內也。《否》、《泰》，反其類也。難，乃旦反。《大壯》則止，《遁》則退也。止，謂不進。

"The hexagram 'Jin' represents daylight, and 'Mingyi' represents punishment and injury. 'Zhu' means injury. 'Jing' represents smoothness and 'Kun' represents meeting. When hardness meets softness, hardness is concealed by softness. 'Xian' represents quickness, and 'Heng' represents constancy. 'Xian' takes its meaning from speed, and 'Heng' takes its meaning from duration. 'Huan' represents dispersion, and 'Jie' represents restraint; 'Jie' represents relief, and 'Jian' represents difficulty; 'Kui' represents separation, and 'Jiaoren' represents unity; 'Po' and 'Tai' each return to their opposite categories. ('Nan' is pronounced as 'Nian Dan'). 'Da Zhuang' represents stopping, and 'Dun' represents retreat. Here, 'zhi' means ceasing to advance."

《大有》，眾也，《同人》，親也。《革》，去故也，《鼎》，取新也。《小過》，過也，《中孚》，信也。《豐》，多故也，親寡，《旅》也。去，起呂反。既明且動，其故多矣。《離》上而《坎》下也。上，時掌反。下，遐嫁反。火炎上，水潤下。《小畜》，寡也，《履》，不處也。處，上聲。不處，行進之義。《需》，不進也，《訟》，不親也。《大過》，顛也，《姤》，遇也，柔遇剛也。

"The hexagram 'Da You' signifies abundance, while 'Tong Ren' signifies harmony. 'Ge' signifies the removal of the old, and 'Ding' signifies the adoption of the new. 'Xiao Guo' signifies exceeding, while 'Zhong Fu' signifies sincerity. 'Feng' signifies many incidents, while 'Lu' signifies few close relationships." (The character 'qu' is pronounced 'qi lü fǎn'.) The hexagram 'Feng' has both brightness and movement, so incidents naturally occur frequently. "The hexagram 'Li' rises upward, while 'Kan' moves downward." (The character 'shang' is pronounced 'shi zhang fǎn', and 'xia' is pronounced 'xia jie fǎn'.) Fire ascends upward, and water flows downward. "The hexagram 'Xiao Xu' signifies scarcity, while 'Lv' signifies restlessness." (The character 'chu' is pronounced in the rising tone.) "Not resting" means movement. "The hexagram 'Xu' signifies not advancing, while 'Song' signifies not being close. 'Da Guo' signifies overturning, while 'Gou' signifies meeting, referring to a soft line meeting a hard line."

《漸》，女歸待男行也，《頤》，養正也。《既濟》，定也，《歸妹》，女之終也。《未濟》，男之窮也，《夬》，決也，剛決柔也。君子道長，小人道憂也。長，丁丈反。自《大過》以下，卦不反對，或疑其錯簡。今以韻協之，又似非誤，未詳何義。

"The hexagram 'Gradual' signifies that a woman must wait for the groom to come and greet her before she departs; 'Nourishment' refers to nurturing people according to the right path. 'Already Achieved' represents stability, while 'Return of the Maiden' indicates a woman's lifelong destiny. 'Not Yet Achieved' symbolizes a man's desperate situation, and 'Decisive' represents a decisive action, meaning the strong yang force decisively removes the weak yin. The way of the superior man gradually increases, while the way of the petty man causes worry and fear." (The character '长' is pronounced as 'ding zhang' and means increase.) From 'Great Excess' onwards, each hexagram no longer follows the pattern of being paired with its opposite (inverted hexagram or resulting hexagram). Some people suspect that the bamboo slips may be disordered; now, using rhyme coordination, it seems not to be an error, but it remains unclear what the intention was.