Yi Yuan (易原)

古者庖犧氏觀象於天地鳥獸，近取諸身，遠取諸物，以畫八卦。文王觀六十四卦、三百八十四爻，繫之以辭，以明吉凶。孔子作十翼，推闡義理，而有大小象傳，則贊《易》亦有取夫象。至於《說卦傳》所云天地、風雷、耳目、手足、馬牛、龍雉、金玉、布釜、草木、果蓏之類，尤為言象之祖。

In ancient times, Fuxi observed the heavens and earth, examined the forms of birds and animals, took inspiration from the human body nearby and from all things in the world afar, and thus created the Eight Trigrams. King Wen of the Zhou dynasty explored the sixty-four hexagrams and the 384 lines, attached words to them, to indicate good and bad fortune. Confucius composed the Ten Wings, elaborating on the meaning of the Book of Changes, among which are the Great Image Commentary and the Small Image Commentary, showing that Confucius also used the concept of 'image' when explaining the Book of Changes. As for the objects listed in the Sayings on the Hexagrams, such as heaven, earth, wind, thunder, ears, eyes, hands, feet, horses, oxen, dragons, chickens, metal, jade, cloth, cooking pots, and plants, fruits, and vegetables, these are the ancestors of later discussions on 'image'.

雖及門弟子學《易》者僅有商子木，而橋庇子庸諸人遞相授受，正賴此一線之延。嬴秦焚書，則以《易》為卜筮用，獨免災毀，此漢儒田氏、楊氏、費氏、孟氏等所以能得淵源，相傳於不絕也。縱京君明、焦延壽輩用納甲、飛伏、五行生剋作《易傳》《易林》，旁生枝節，不足羽翼聖經；而鄭傳費學、虞傳孟學，精深渾涵，實有非後學所易窺測者。

Confucius had only one direct disciple who specialized in the study of the Changes, namely Shang Qu (whose name was Zi Mu). After him, generations of scholars such as Qiao Bi Zi Yong passed down the teachings one after another, ensuring the continuity of the study of the Changes. When Qin Shi Huang burned books, the Changes were spared because they were considered a book of divination, allowing Han dynasty scholars such as Tian He, Yang He, Fei Zhi, and Meng Xi to continue this lineage and pass it down without interruption. Although figures like Jing Fang (Zi Ming) and Jiao Yanshou introduced concepts such as 'Najia', 'flying and hiding', and the 'Five Phases' to create works like Jing's Tradition of the Changes and Jiao's Forest of Changes, these additions were excessive and insufficient to support the classics of the sage. However, the teachings passed down by Zheng Xuan from Fei Zhi and by Yu Fan from Meng Xi were profound in meaning and comprehensive in scope, something later scholars could not easily grasp.

雖用爻辰、旁通、卦時、卦變詮解彖象，近於穿鑿，為王輔嗣所譏，而試質之孔子十傳以及《左氏春秋傳》所占繇辭，往往悉合，惟其師承有自，故與古不相戾也。迨夫兩晉六朝，去古漸遠，而漢儒《易》注多有存者，郭景純、乾令升諸人占筮卦辭，猶能得周史遺意。

Han scholars used concepts such as "Yao Chen," "Pang Tong," "Guai Shi," and "Guai Bian" to explain the Hexagram Statements and the Image Statements, which appeared to be forced interpretations and were criticized by Wang Bi (styled Fusi). However, when tested against Confucius' "Ten Wings" and the divination statements recorded in the "Zuo Zhuan," the views of Han scholars often fully corresponded. This was because their lineage of transmission had a valid source, so they did not contradict ancient meanings. By the time of the Jin Dynasty and the Southern and Northern Dynasties, they were gradually moving away from antiquity, yet most Han commentaries on the Book of Changes were still preserved. Scholars such as Guo Pu (styled Jingchun) and Gan Bao (styled Lingsheng) who explained the Hexagram Statements through divination could still access the remnants of the Zhou Dynasty's historiographers' intentions.

至於有唐，《易》學兩歧，言象言理各分門戶，則侯行果、李鼎祚猶嘗稽求漢魏註疏，詳究象說，匯為成書，以傳後世。《周易集解》今茲盛行，其廣輯博取，不必盡醇，然而古注之一斑僅賴有此，則李氏之功巨矣。宋元以還，惟遵王注，力駁言象之失，而前儒《易》學乃因以漸微。

By the Tang dynasty, the study of the Yi (I Ching) had split into two schools: one focusing on images and numbers, and the other on principles and meanings, each establishing its own school of thought. However, Hou Guo (with the style name Xingguo) and Li Dingzuo still diligently examined the commentaries from the Han and Wei periods, thoroughly studied the theories of images and numbers, and compiled their findings into books that were passed down through the ages. The Collected Explanations of the Zhou Changes is now widely circulated; although it collects a wide range of materials and not every word is entirely accurate, it still allows us to glimpse the ancient commentaries from the Han and Wei periods. Thanks to this book, Li Dingzuo's contributions are greatly significant. Since the Song and Yuan dynasties, scholars have mainly followed Wang Bi's commentary, strongly refuting the errors in the theories of images and numbers. As a result, the Yi studies of the earlier scholars gradually declined.

夫《易》有聖人之道四焉，辭、象、變、占相為表裡，使黜象數而言義理，是於聖人之道去其三而僅餘其一也。且於《易》中所言龍馬、鬼神、詘伸往來之文，半歸惝恍，無所依據，又何怪釋道二氏課虛無者剽竊其宗旨以為參悟書哉！

The Great Treatise explains that the Book of Changes contains four principles of the sage: words and expressions, things and images, transformation, and divination. These four aspects are interdependent. If one were to abandon the symbolic numbers and images and only focus on the meaning and reason, then three of the four principles of the sage would be discarded, leaving only one. Moreover, the terms in the Book of Changes such as dragon and horse, ghosts and spirits, and the bending and stretching movements would become half unclear and without basis. In this case, it would not be surprising that the followers of Buddhism and Taoism, who talk about emptiness and nothingness, would appropriate the essence of the Book of Changes and use it as a book for meditation and enlightenment.

漢魏至今，年代愈遠，前儒著述大半淪亡，雖荀慈明、鄭康成、虞仲翔、范長生輩遺文尚在，鮮有完璧。今試廣為纂輯，其見於他書者亦摭拾之，有疑則姑從闕如；而唐宋以後諸儒言象者亦兼取之，以備參考。餘固不敢言學《易》獨有心得，但期古學未墜，欲求《易》象，則斯編或有萬一之小補雲。歲在強圉大淵獻相月初吉自序。

From the Han and Wei dynasties to the present day, the times have become increasingly distant, and the writings of scholars from previous generations have largely been lost. Even the writings of scholars such as Xun Shuang (style name Ciming), Zheng Xuan (style name Kangcheng), Yu Fan (style name Zhongxiang), and Fan Changsheng, although still extant, are rarely complete. Now I have made every effort to collect and compile them widely, including those scattered in other books, and I have also included them. When encountering doubtful passages, I have temporarily left them blank without making a judgment. The interpretations of the象数 (images and numbers) by scholars from the Tang and Song dynasties and later have also been included, for reference. I dare not claim to have unique insights in studying the Book of Changes, but I only hope that the ancient studies will not be lost. For those who sincerely seek the images of the Book of Changes, this book may offer a small contribution of a hundredth part. Written in the early part of the seventh month of the Dinghai year (Daoguang seventh year). Self-introduction.

古者聖王傳心，曰性命，曰道德，曰仁義禮知。而孔子繫《易》曰「一陰一陽之謂道，繼之者善，成之者性」，曰「知崇禮卑，崇效天，卑法地」，曰「成性存存，道義之門」，曰「閒邪存誠」「忠信進德」，曰「敬以直內，義以方外」。聖王傳心之要，咸於《易》中備言之，則是《易》兼通卜筮，而實為傳心之書也。

The essential teachings passed down by ancient sage-kings are called "life and nature," "morality and virtue," and "ren, yi, li, zhi." Confucius wrote the Great Treatise on the Book of Changes, stating, "One yin and one yang is called the Dao; those who continue it are benevolent, and those who complete it are nature." He also said, "Knowing the lofty and practicing the humble, the lofty is to emulate heaven, the humble to follow earth." He further said, "Maintaining one's nature steadfastly is the gate to the Dao and righteousness," and "Keeping away evil and preserving sincerity," "Faithfulness and trustworthiness advance virtue," and "Reverence to rectify the inner self, righteousness to regulate the outer conduct." The essential teachings of the sage-kings are fully expressed in the Book of Changes. This shows that although the Book of Changes has uses in divination, it is essentially a book for transmitting the heart of the Dao.

蓋自商子受《易》，五傳而至田子莊；子莊轉受東武王、丁將軍等，支流愈遠，門戶漸分。如京氏之《易傳》、焦氏之《易林》，僅可為玩占用；而馬、鄭、荀、虞各有疏解，如以卦氣、卦候、卦位、卦變、爻辰、旁通、納甲、飛伏立說，不無穿鑿之失。

Since Shang Qu took the Book of Changes from Confucius, it was passed down through five generations to Tian He (who was called Zi Zhuang); Tian He then taught it to people such as Wang Tong from Dongwu and Ding Kuan (known as Ding General), and the branches of the tradition spread further, with schools gradually dividing. Works like Jing Fang's Jing's Tradition of the Changes and Jiao Yanshou's Jiao's Forest of Changes could only be used for mere appreciation and divination. Ma Rong, Zheng Xuan, Xun Shuang, and Yu Fan each provided their own interpretations, but they used systems such as "gu qi", "gu hou", "gu wei", "gu bian", "yao chen", "pang tong", "najia", and "fei fu" to establish their theories, yet they inevitably made some forced and speculative errors.

王輔嗣忽倡得言忘象之議，於眾口紛雜之餘，亦可謂不囿流俗矣；然而獨憑臆見，援引莊老，悖畔聖經，其非固不待辨。至於將眾儒師承之說一掃而空之，後人詆為罪浮桀紂，良有以也。

Wang Bi suddenly advocated the doctrine of "forgetting the image and grasping the meaning," which in the midst of varied interpretations could be considered free from conventional constraints. However, he relied entirely on his subjective judgment, using the Zhuangzi and Laozi to interpret the Yi Jing, thereby deviating from the sage's original intent. This flaw did not require much discussion. As for his sweeping away the traditional interpretations passed down by various schools, later critics condemned his faults as exceeding those of Jie and Zhou, which was indeed justified.

嘗讀《漢書·藝文志》，彼時注《易》者十有三家，施、孟、梁邱之《易》皆列學官，費、高之學民間私相授受，今其書多不傳，所傳者惟馬、鄭、荀、虞諸子，而簡斷編殘，文義缺略，僅存梗槩。則其說卦曰辟、曰互、曰陰陽消息，實得三聖之心，學者加意玩索，從此類推，註疏之精彷彿可得。儻必因其不純而一例廢之，是懼噎廢食、懼覆廢車也，奚可哉！

I once read the "Artful Literature" section of the "Book of Han," which mentions that there were thirteen schools of commentary on the "Book of Changes" (Yi Jing). The schools of Shi Chou, Meng Xi, and Liang Qiu He were established as official doctrines, while the schools of Fei Zhi and Gao Xiang were passed down privately among the people. Now, most of these works have been lost, and only the commentaries of Ma Rong, Zheng Xuan, Xun Shuang, and Yu Fan remain. However, these texts are fragmented, their order is incomplete, and their meanings are missing, leaving only a rough outline. Nevertheless, the explanations they give about "parsing the hexagrams," "interchangeable structures," and "the waxing and waning of yin and yang" truly capture the intentions of the three sages: Fuxi, King Wen, and Confucius. If scholars are willing to carefully study and explore these, they can infer the essence of the Han scholars' commentaries. If we discard them simply because they are not pure, it would be like fearing choking and thus refusing to eat, or fearing a car accident and thus refusing to ride in a carriage. How could that be acceptable!

夫《詩》言風雅而義歸無邪，《書》言政事而義歸執中，禮樂言儀文詠歌而義歸陶情淑性，是古人立言未有窮高極遠、恍惚難據者。《易》雖極陰陽之變，窮物類之微，而大旨在「震無咎者存乎悔」「無咎者善補過」也。人非聖賢，不能無過，有過能補，轉凶為吉，則補過兩言與《詩》之無邪、《書》之執中、禮樂之陶情淑性，一而二、二而一者也，故曰《易》為聖王傳心之書也。

The Book of Poetry emphasizes wind and elegance, and its main idea is summarized as "thinking without evil intent"; the Book of Documents focuses on political affairs, and its main idea is summarized as "uphold the middle way"; the rites and music deal with ceremonial propriety and songs, and their main idea is to cultivate virtue and refine character. This shows that ancient people in writing books and establishing doctrines never spoke in lofty and obscure terms, nor in vague and uncertain ways. Although the Book of Changes exhausts the changes of yin and yang and the subtle aspects of things, its main point is simply what the Great Treatise says: "When there is no blame, it is because of the presence of regret" and "those without blame are good at making up for their mistakes." That is, if one can feel alarmed and thus repent, there will be no calamity; the reason there is no calamity is because one is good at making up for one's mistakes. Humans are not sages and virtuous persons, and it is impossible to have no mistakes; if one has made a mistake but can make up for it, one can turn misfortune into good fortune. In this way, the two characters "making up for mistakes" and the "without evil intent" of the Poetry, the "uphold the middle way" of the Documents, and the cultivation of virtue and refinement of character in rites and music, are actually one and the same thing, hence the Book of Changes is called the book that transmits the mind of the sage kings.

唐宋以還，注《易》者代有其人，而惟《程傳》《本義》盛行於世。朱子《本義》雖本《程傳》，而多用卦變，與程子已不能強同。程子注損三爻，亦曰三陽同行則損九三以益上，三陰同行則損上六以益三，仍不廢損自泰來之說。一卦如是，他卦亦宜如是，漢儒注經實有依據，即此可見一斑也，是宜因一斑窺全豹矣。

Since the Tang and Song dynasties, many scholars have commented on the Zhou Changes, but only Cheng Yi's Yichuan Commentary on the Changes and Zhu Xi's The Original Meaning of the Zhou Changes have become widely popular. Although Zhu Xi's The Original Meaning is based on Cheng Yi's commentary, it extensively uses the concept of "卦变" (change of hexagrams), making it difficult to equate with Cheng Yi's views. However, when Cheng Yi commented on the third line (九三) of the hexagram 损 (Loss), he said that three yang lines moving together reduce the third line to increase the top line, while three yin lines moving together reduce the top line (上六) to increase the third line—this shows that he still did not abandon the idea that the hexagram 损 comes from the hexagram 泰 (Peace). If this is true for one hexagram, then it should be true for others as well. The Han scholars' commentary on classics indeed had a basis, and this single example reveals a larger truth, allowing us to glimpse the whole picture from this single clue.

餘自弱齡讀《易》，僅能記誦，少而習焉，稍長粗能解釋；成童以後，就學遼瀋，得見學校藏書，參以師友講論，不揣固陋，僭為折衷，輯成篇帙，私藏於篋已十數年，草凡五易，釐為十六卷，名之曰《易原》。

I began studying the Book of Changes from childhood, at first only able to memorize it. In my youth, I reviewed it repeatedly, and when I grew a little older, I was able to explain it somewhat. After the age of fifteen, I studied in the areas of Liaoyang and Shenyang, where I had the opportunity to see the school's collection of books. I also discussed the subject with my teachers and friends, and thus, without measuring my own ability, I dared to reconcile various interpretations and compiled a manuscript. I have kept it secretly in a chest for more than ten years. The draft has been revised five times and organized into sixteen volumes, with the title "The Origins of the Changes."

原者，本原也，推原也，言漢儒學有本原，餘因漢說而推原之。原古字作厡，亦作源，是水之源也。餘以漢說為源，漢以施、孟、梁邱、費氏等為源，而此諸子又以田氏為源，實以虞氏子乘、周氏子家、馯氏子弓、橋氏子庸、商氏子木為源也。疏導其源，冀使中無壅塞，流庶孔長云爾。時道光丁酉，白山滿洲舒穆祿氏多隆阿又序。

The term "original" refers to both origin and originative inquiry. It means that the learning of the Han scholars each has its own origin, and I follow the Han scholars' statements to trace back to this origin. The character "original" was written as "yuan" in ancient texts, and also as "yuan," originally meaning the source of a river. I take the Han scholars' views as the source, and the Han scholars took Shi Chou, Meng Xi, Liang Qiu He, and Fei Zhi as their source, and these families in turn took Tian He as their source. Tracing back to the root, it is actually the lineage of Yu Shi Zi Cheng, Zhou Shi Zi Jia, Han Shi Zi Gong, Qiao Shi Zi Yong, and Shang Shi Zi Mu that serves as the source. By clarifying this flow of transmission, I hope there is no blockage, so that the stream of learning can flow far and long. This is the second preface by Duolong'a of the Bashan Manchu Shumu禄 clan, written in the fourth year of Daoguang era (1837).

慧珠閣原本，岫巖多隆阿雯溪。

This volume is based on the original edition from Huizhu Pavilion, authored by Duolong'a, a native of Xiuyan, who goes by the courtesy name Wenxi.

易者，移也。《大傳》所謂「變動不居，剛柔相易」是也。曰周者，其辭為文王所繫，兼以別夏商也。夏《易》曰《連山》，商《易》曰《歸藏》。

"The Yi" refers to change and transformation. The "Great Treatise" (hereafter called the "Great Transmission") states, "Change is constant, and the strong and the flexible alternate," which precisely describes this concept. The term "Zhou" is used for two reasons: first, because the hexagram and line statements originated from King Wen of Zhou; second, to distinguish it from the Yi books of the Xia and Shang dynasties. The Yi of the Xia dynasty was called the "Continuous Mountains" (Lianshan), and the Yi of the Shang dynasty was called the "Return to Storage" (Guicang).

【乾下乾上，中互重乾】重乾，純卦。乾，元亨利貞。一奇畫陽數，伏羲畫三陽以名乾，又重之為六畫以成卦。八卦因而重之為六十四卦，兩合之卦各別有名，惟八純卦不易名，此卦以所重亦乾，故仍名乾，餘七純卦放此。

The lower trigram is Qian, and the upper trigram is also Qian, with the intermediate trigrams still forming a repeated Qian. The primary hexagram is Qian above Qian, which is a "pure hexagram." The hexagram statement says: "Qian, original, harmonious, beneficial, and correct." A single continuous odd line represents the yang number. Fuxi drew three yang lines and named it "Qian." Then he overlaid it to form six lines, thus creating a hexagram. The eight trigrams combined two by two to form the sixty-four hexagrams. Those formed by two different trigrams have separate names; only the eight "pure hexagrams" with the same trigram above and below retain their original names. This hexagram is also composed of Qian, so it is still called "Qian." The other seven pure hexagrams follow the same pattern.

乾以下，文王所繫之辭也，名彖辭，又名卦辭。夏《易》首艮，商《易》首坤，惟《周易》始首乾。乾，天也。天德難名，而以難名者名之，則元始、亨通、利和、貞固四者，乃天德也。人君體乾以出治，元善長人，亨嘉合禮，利物和義，貞固幹事，天德咸備，人事自應，惟聖王乃克當此矣。

The words "Yuan, Heng, Li, Zhen" following the character "Qian" are the statements attributed to King Wen, called "Tuang Ci," also known as "Gua Ci." The ancient book "Lianshan" of the Xia Dynasty began with the hexagram "Gen," while the "Guicang" of the Shang Dynasty began with "Kun." Only the "Zhou Yi" began with "Qian." "Qian" represents Heaven. The virtue of Heaven is originally hard to name; if we must give it a name, it is called "Yuan" as the beginning of all things, "Heng" as the passage and communication, "Li" as harmony and benefit, and "Zhen" as firmness and perseverance. These four aspects constitute the virtue of Heaven. A ruler should follow the way of Heaven in governing: using "Yuan" to nurture all people as the source of goodness, using "Heng" to gather beauty in accordance with propriety, using "Li" to enable all things to be in their proper place in accordance with righteousness, and using "Zhen" to hold fast to the correct path and accomplish deeds. Heaven's virtue is complete in all aspects, and human affairs naturally correspond with it. Only a sage king is worthy of such praise.

初九：潛龍勿用。此名爻辭，亦名象辭。初，始也。凡畫卦皆自下而上，下三爻曰內卦，上三爻曰外卦，下爻曰初。九，陽數。陽數九，陰數六。凡畫卦皆以三起數，三三為九，故陽數曰九；二三為六，故陰數曰六。《說卦傳》所謂「參天兩地而倚數」是也。

The Line Statement says: "Initial Nine, the dragon is hidden and should not be used." This kind of text is called "Line Statement," also known as "Image Statement." "Initial" refers to the beginning. When drawing a hexagram, it is drawn from the bottom up. The lower three lines are called "Inner Trigram," and the upper three lines are called "Outer Trigram." The very bottom line is called "Initial." "Nine" is a symbol for the yang number: yang is represented by "Nine," and yin is represented by "Six." When drawing a hexagram, the counting starts with three. Three threes make nine, so a yang line is called "Nine"; two threes make six, so a yin line is called "Six." The saying "Three in heaven, two on earth, and the numbers are based on this" from the "Commentary on the Hexagrams" refers precisely to this principle.

乾卦六爻皆陽，在十二闢卦為四月卦，四月純陽無陰，是陽在四月為極盛。然陽雖盛於四月，而陽之生則始於十一月，故於【於：乾】氏謂初九為十一月之時，九二為十二月之時，九三為正月之時，九四為二月之時，九五為三月之時，上九為四月之時也。

The Qian hexagram has all six lines as yang lines. Among the twelve 'Bì guà' (message hexagrams), it belongs to the fourth month. In the fourth month, pure yang prevails without any yin, indicating that yang energy reaches its peak at this time. However, although yang is most vigorous in the fourth month, the initial emergence of yang energy begins on the winter solstice in the eleventh month, when one yang line returns. Therefore, Gan Bao (originally written as 'Yu Shi', with a note indicating that 'Yu' should be 'Gan') believes that the initial line, Chū Jiǔ, corresponds to the eleventh month, the second line, Jiǔ Èr, corresponds to the twelfth month, the third line, Jiǔ Sān, corresponds to the first month, the fourth line, Jiǔ Sì, corresponds to the second month, the fifth line, Jiǔ Wǔ, corresponds to the third month, and the top line, Shàng Jiǔ, corresponds to the fourth month.

夫闢卦皆以陰陽消息為義，而乾卦則為以陽消陰。初僅消坤一陰，一陽生於五陰之下，猶之龍潛地下也。龍，乾象。《九家易》曰「乾為龍」，萬物莫神於龍，故以龍象乾。初則尚在坤地之下，故曰潛。蓋其時尚宜隱以休養其德，而未用於世耳。

Divination hexagrams all revolve around the principle of the waxing and waning of yin and yang. The hexagram Qian represents the process of yang overcoming yin. The line "Initial Nine" only eliminates one yin line from the hexagram Kun, symbolizing a single yang line emerging among five yin lines, like a dragon hidden beneath the earth. The dragon is the symbolic image of Qian, as stated in the "Nine Schools Commentary on the Yi Jing" that "Qian represents the dragon." Among all things, nothing is more mysterious and unpredictable than a dragon, hence the use of the dragon to symbolize Qian. Since the line "Initial Nine" is still beneath the earth represented by Kun, it is called "hidden." At this stage, one should remain concealed and cultivate virtue, and it is not yet the time to emerge into the world.

九二：見龍在田，利見大人。二則消坤二陰，已出乎潛，不在地下矣。地上為田，龍在田是龍見也。夫龍為君象，即大人；龍見即大人見。於【於：乾】氏曰：「陽氣將施，聖人將顯。」有此盛德，位雖未尊，而其德已足以化民，故利見之。

Line Statement: Nine in the Second, the dragon appears on the fields, it is advantageous to meet a great person. By the time of Nine in the Second, the yang has already overcome two yin lines of the Earth, and the dragon has emerged from its hidden state, no longer underground. The area above the ground is called 'field,' so the dragon appearing on the field means the dragon has become visible. The dragon symbolizes the ruler, which is referred to as 'great person'; the appearance of the dragon signifies the appearance of the great person. Gan Bao said: 'Yang energy is about to spread, the sage is about to emerge.' With such great virtue, although the position is not yet esteemed, the virtue is sufficient to influence the people, hence it is said 'advantageous to meet.'

九三：君子終日乾乾，夕惕若厲，無咎。惕，懼也。厲，危也。於【於：乾】氏曰：「爻以氣表，繇以龍興，嫌其不關人事，故著君子焉。」君子雖秉天德，亦盡人事。位居兩乾之間，乾而又乾，惟恐內外或有間斷，其惕若也，蓋自朝至夕終日如是矣。日陽象，故乾象日。內卦已終，故曰終日。虞氏曰「坤為夕」，三消三陰，外坤全見，故曰夕。夫惕懼則必危厲，而進德修業，又何過之不補哉，故無咎。

The Line Statement says: Nine in the Third, the gentleman is diligent and tireless all day, still remaining vigilant at night as if in a dangerous situation, thus avoiding blame. "惕" means caution, and "厉" means danger. Ganbao said: "The line is marked by the solar terms, and the line statement is inspired by the dragon; fearing it may seem unrelated to human affairs, it specifically mentions 'the gentleman.'" Although the gentleman inherits the Heavenly Virtue, he must also fulfill his duties in human affairs. Nine in the Third is located between the upper and lower two Qian trigrams, Qian after Qian, fearing even the slightest interruption between the inner and outer trigrams, thus remaining constantly alert, doing so from morning to night. The day symbolizes the Yang, so Qian takes the image of the sun; the inner trigram has already reached Nine in the Third, so it is said "all day." Yu Fan said "Kun represents evening," as Nine in the Third removes three Yin lines, and the image of Kun in the outer trigram is fully revealed, thus "evening." Remaining cautious in mind must mean being in a dangerous and doubtful situation; yet if one constantly improves virtue and cultivates one's affairs, what fault could not be remedied? Therefore, it is said "no blame" — there will be no calamity.

九四：或躍在淵，無咎。五為天位，四與五比，則近於天矣。然陽息至四，五、上兩爻猶為陰，陰水象，四居二陰之下，故曰在淵。淵者，下不離地而上可與天接，故《文言傳》曰「中不在人」也。四龍雖不在人，而尚未及於天，倘欲下離於淵，則不能不需夫躍。於【於：乾】氏曰：「躍者，暫起之言；或，疑辭。」審時而躍，不致躁進，故無咎。

The Line Statement says: Nine in the Fourth, either it may leap up or remain in the deep, there will be no calamity. The Fifth Line is the heavenly position, and Nine in the Fourth is adjacent to Nine in the Fifth, thus already close to heaven. However, when the yang energy reaches the Fourth Line, the Fifth and Upper Lines are still yin; yin is symbolized by water, and Nine in the Fourth is precisely beneath two yin lines, hence it is said to be "in the deep." The "deep" refers to something that does not detach from below yet can connect with above, so the "Commentary of the Wenyan" says it "is not in the human position." Although this dragon is not in the human position, it has not yet reached the heavenly position; to leave the deep and move upward, it cannot avoid "leaping." Gan Bao says: "Leap refers to a temporary rising; 'or' is an adverb expressing uncertainty." By examining the timing before leaping, one does not act rashly, hence there is no fault.

九五：飛龍在天，利見大人。五為卦主，此乾天也，既有天德，又居天位，取象於龍，則已出淵而在天。蓋神化莫測，乘氣以上飛矣。陽動上升，故曰飛。盛德大業，萬物樂覩，見此大人，何利如之。

The Line Statement says: "Nine in the Fifth, the dragon soars and rises in the sky, it is advantageous to meet a great person." The Fifth Line is the main line of the entire hexagram, occupying the position of the Heaven. It possesses Heavenly Virtue and is in the position of Heaven. Using the dragon as a symbol indicates that it has emerged from the deep and ascended to the sky. The dragon is a mysterious and changeable creature, rising upward on the momentum of the qi. Yang is active and ascendant, hence it is said "to soar." With such great virtue and grand achievements, all things rejoice in looking up to it; to meet such a great person, what could be more advantageous than this?

上九：亢龍有悔。陽息至上，坤象不見，剛而無柔，此龍之亢者。王氏曰：「窮高曰亢，知進罔退，故有悔。」用九：見群龍無首，吉。乾六爻皆剛，至上則剛極而亢，欲用陽剛，則宜以柔濟之，有群龍無首之象。六爻皆陽，故象群龍；上位為首，以上亢為戒，不欲以剛見用，故曰無首。首為一身之陽，身動首必先之，龍無首則動不可見，是首藏也。蓋刃利先缺，弦急先絕，惟剛不過剛者乃得其平也，故吉。

The line statement says: The top line, a dragon flying too high will have regret. Yang energy grows to the top line, and the yin image of the earth (Kun) is no longer visible. It is purely strong with no softness, which is called "excess" (kang) for the dragon. Wang Bi says: "Reaching the highest point is called 'excess'; knowing only forward movement and not backward, thus there is regret." The line statement for "using all nines" says: Seeing a group of dragons not competing for leadership is auspicious. The six lines of the Qian hexagram are all yang lines; when reaching the top line, yang reaches its extreme and becomes excess. To use yang strength, one should balance it with softness, hence the image of "a group of dragons without a leader." The six lines are all yang, so they are taken as "a group of dragons"; the top line is the "head." Taking the excess of the top line as a warning, not wanting to use strength alone, thus saying "without a leader." The head is where all yang energy gathers; when the body moves, the head moves first. If the dragon does not show its head, its direction cannot be seen, thus hiding the "head." A blade too sharp will first break at the edge; a bowstring too tight will first break. Only when strength is not excessive can it be balanced and upright, hence auspicious.

彖曰：大哉乾元，萬物資始，乃統天。此為彖傳，孔子所作，以釋彖釋辭。《大傳》曰「彖者材也」，謂統論一卦之體材也。大哉，讚辭。元，始也。《九家易》曰「陽稱大」，六爻純陽，故曰大。乾者純陽，天之象。觀乾之始以知天德，惟天為大，惟乾則之，故曰大哉。元者，氣之始也，乾之元氣，萬物之初生皆資之，此一元為乾之本也。統，本也，故乾元曰統天。此釋乾元也。

The Commentary on the Judgment says: How great is the primordial energy of Qian! All things depend on it to begin, and it governs the heavenly way. This passage is from the Commentary on the Judgment, composed by Confucius, to explain the judgment and the hexagram statement. The Great Treatise says, "The term 'tuang' means 'material.'" This refers to the Commentary on the Judgment summarizing the essential nature and quality of a single hexagram. "Great" is an expression of admiration. "Yuan" means beginning. The Nine Schools' Commentary on the Book of Changes says, "Yang is called 'great.'" Since the six lines of the Qian hexagram are all yang, it is called "great." Qian represents pure yang, symbolizing the heavens; observing the beginning of Qian reveals the virtue of heaven. Heaven is the greatest, and Qian follows the pattern of heaven, hence the expression "great." "Yuan" refers to the beginning of energy. The primordial energy of Qian is precisely what all things rely upon at their initial emergence. This "one yuan" is the fundamental essence of Qian. "Tong" means fundamental, so Qian's yuan "governs heaven." This sentence explains the "yuan" in the hexagram statement.

雲行雨施，品物流形。萬物之資生惟天，天生之，天又有以養之。雲行雨施，澤溥無垠，則流動形見者生機蓋莫遏也。此釋乾亨也。大明終始，六位時成，時乘六龍以御天。有繼天之聖出，體乾四德之義，而大明夫貞之終統於元之始，則原始要終，終則有始，四德往來循環不息，而一卦之時位成焉。卦有六位，位各有時，六位皆陽，是為六龍。初、二、三、四、五、上為位，潛、見、惕、躍、飛、亢為時，位以時成，龍以時乘，御行天下，化馳若神，此聖與天合德之象也，蓋由元而亨也。

The Commentary on the Judgment says: Clouds and winds flow, rain and dew descend, and all things take shape and spread out. The only thing that supports the growth of all things is heaven: heaven gives birth to them, and heaven also nurtures them. Clouds move and rain falls, benefiting all without limit, so all things take form and flourish, and there is nothing that can stop their vitality. This passage explains the hexagram statement "Hen" (smoothness). The Commentary on the Judgment also says: The great illumination follows the path of the heavens, and the six positions of the lines are formed according to the time. At all times, the six dragons are guided to rule the heavenly way. When a sage who inherits the heavenly way appears, he examines the meaning of the four virtues of Qian (Heaven): originality, smoothness, benefit, and constancy. He clearly perceives that the end of "Zhen" (constancy) is included within the beginning of "Yuan" (originality), thus tracing back to the origin and concluding at the end, returning to the beginning again and again. The four virtues circulate endlessly, and thus the time and position of a hexagram are formed. A hexagram has six lines, each line corresponding to a particular time. If all six lines are yang lines, they are called the six dragons. The positions are: initial, second, third, fourth, fifth, and upper; the times are: hidden, appearing, cautious, leaping, flying, and exalted. Positions are formed according to time, and dragons ride according to the time, ruling the heavenly way throughout the world, spreading teachings swiftly as if by divine power. This is the scene of the sage harmonizing with the heavenly virtue, and it is also the transition from "Yuan" to "Hen."

乾道變化，各正性命，保合太和，乃利貞。乾道一陰陽也，陰陽變化莫測端倪。鄭氏曰：「先有蒨形漸漸改者謂之變，雖有蒨形忽改者謂之化。」凡物秉受太和之氣以為性命者，道皆有以保合之，使之各正以遂其生。此釋乾之利貞也。

The Commentary on the Judgment says: The principle of Heaven operates through movement and transformation, enabling all things to properly establish their nature and destiny, maintaining and gathering the most harmonious qi, thus resulting in "favoring uprightness." The principle of Heaven is the interplay of yin and yang, whose changes are not evident. Zheng Xuan said: "That which originally has form and gradually changes is called 'change,' and that which although having form suddenly transforms is called 'transformation.'" All things that receive the harmonious qi of Taihe and achieve their nature and destiny are fully preserved and gathered by the principle of Heaven, allowing them to each return to correctness and grow smoothly. This passage explains the hexagram statement "favoring uprightness."

首出庶物，萬國咸寧。聖人體利貞以為天下王，則庶物康阜，粲乎隱隱，各得其所。象曰：天行健，君子以自強不息。此名大象，孔子所作，以釋一卦之象。天，乾之象；健，乾之德。行者，陽德主動，天體三百六十五度有奇，天一日一周，固健於行也。君子體乾象，自強如乾之健，不息如乾之行也。

The Commentary on the Judgment says: The virtue of the sovereign is exalted above all things, and the myriad states under heaven attain peace and security. The sage observes the virtue of "beneficial constancy" and becomes the sovereign of the world. Thus, all things flourish and prosper, light and brightness prevail, and each thing finds its proper place. The Great Image says: Heaven's movement is strong and unceasing, and the gentleman takes this as a model to strive ceaselessly. This section is called "Great Image," composed by Confucius, to explain the overall image of a hexagram. "Heaven" is the symbolic representation of the hexagram Qian, and "strong" is the virtue of Qian. The term "movement" refers to the active nature of Yang virtue: the celestial sphere completes a cycle of more than three hundred and sixty degrees, and in one day and night it completes a full rotation, truly demonstrating strength in movement. The gentleman takes the image of Qian as a model, striving with the strength of Qian, and continuing without end like the ceaseless movement of Qian.

潛龍勿用，陽在下也。此謂之小象，又名象傳，釋爻辭也。陽，龍也；下，潛也。見龍在田，德施普也。功雖未著，而德之及物已遠也。終日乾乾，反復道也。反覆乾道，無少間斷。或躍在淵，進無咎也。躍不遽躍，見可而進。飛龍在天，大人造也。鄭氏曰：「造，為也。」大人在位，所為乘時也。亢龍有悔，盈不可久也。天道虧盈，故不可久。用久，天德不可為首也。不可為首，無首乃宜。

The Small Image Commentary says: "A hidden dragon should not be used," because the yang is still in the lower position. This type of explanation is called "Small Image," also known as "Image Commentary," which interprets the line statements. "Yang" refers to the dragon, and "lower" means hidden. "A dragon appears in the field, its virtue spreads widely" — although achievements are not yet prominent, the influence of virtue has already reached far. "All day long the dragon toils diligently, it is the constant practice of the way of heaven" — the constant practice of the way of heaven, without any interruption. "The dragon may leap in the abyss, advancing without blame" — leaping without being hasty, advancing only when certain of success. "The dragon flies in the sky, the great man acts" — Zheng Xuan says: "Acting means to take action." The great man occupies his position, and all his actions are in accordance with the right timing. "The dragon in exaltation has regret, fullness cannot be sustained" — the way of heaven diminishes when it is full, so it cannot be sustained. "Using nine, the virtue of heaven cannot be first" (the original text "using long" should be "using nine") — not competing to be first, is precisely "without a leader," which is appropriate.

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。此名文言傳，孔子作之以繹文王之辭，故曰文言。元，始也，於時為春，萬物各得其性，故曰善之長。亨者，通也，於時為夏，萬物各成其形，故曰嘉之會。利者，和也，於時為秋，萬物各協其宜，故曰義之和。貞者，固也，於時為冬，萬物各歸其根，故曰事之幹。乾者，木之本，枝葉所倚也。此釋四德之體也。

The Wenyan Zhuan says: "Yuan is the beginning of all goodness, Heng is the gathering of auspicious beauty, Li is the harmony of righteousness and reason, and Zhen is the firmness of affairs." This text is called the Wenyan Zhuan, composed by Confucius to explain King Wen's hexagram statements, hence the name "Wenyan" meaning "literary explanation." "Yuan" refers to the beginning, corresponding to spring in the four seasons, when all things receive their inherent nature, hence it is called "the beginning of goodness." "Heng" refers to smooth progress, corresponding to summer, when all things grow and take form, hence it is called "the gathering of auspicious beauty." "Li" refers to harmony, corresponding to autumn, when all things coordinate properly, hence it is called "the harmony of righteousness and reason." "Zhen" refers to firmness, corresponding to winter, when all things return to their roots and complete their cycle, hence it is called "the firmness of affairs." "Gan" refers to the main trunk of a tree, on which the branches and leaves depend. This passage explains the essence of the four virtues: Yuan, Heng, Li, and Zhen.

君子體仁足以長人，嘉會足以合禮，利物足以和義，貞固足以幹事，君子行此四德者，故曰乾元亨利貞。元德為仁，惟仁可以統萬善；亨德為禮，惟禮可以合眾美；利德為義，物不得宜則乖而不和；貞德為智，事不有乾則散而難固。四德在天曰元亨利貞，四德在人曰仁義禮智，而不及信者，以信分寄仁義禮智中也。此釋四德之用也。此第一節申彖辭。

The Wenyan transmission says: A gentleman who observes benevolence can become the leader of the people; who gathers beauty can conform to propriety; who ensures that all things receive their proper benefit can harmonize righteousness; and who maintains firm correctness can accomplish undertakings. A gentleman who practices these four virtues is said to embody the four virtues of the Qian hexagram, namely "Yuan, Heng, Li, Zhen." "Yuan" corresponds to benevolence, for only benevolence can encompass all goodness; "Heng" corresponds to propriety, for only propriety can gather all beauty; "Li" corresponds to righteousness, for things that are not in harmony are discordant; and "Zhen" corresponds to wisdom, for things without a main principle are scattered and unstable. The four virtues in heaven are called Yuan, Heng, Li, Zhen; in humans, they are called benevolence, righteousness, propriety, and wisdom. The virtue of "Xin" (trustworthiness) is not mentioned here because it is already included within benevolence, righteousness, propriety, and wisdom. This passage explains the functions of the four virtues. This is the first section, elaborating on the zhuangci.

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，遯世無悶，不見世而無悶，樂則行之，憂則違之，確乎其不可拔，潛龍也。此釋初九爻辭也。易謂變易，不見是者，人不以隱為是也。鄭氏曰：「確，堅高之貌；拔，移也。」陽德至剛，剛則有守，變坤之初而居下位，不求人知，不為人譽。體為震，震為動，為喜笑，震動固可行也，然必樂而後行；前猶有五陰為坤，坤為亂，坤亂又宜違也，然必憂而始違。龍德之潛，用舍不失其守，其隱居有如此者。

The Wenyan Transmission says: The first line statement "The dragon remains hidden and is not used" refers to what? Confucius said: This refers to a person who possesses the virtue of a dragon but remains in seclusion. He does not change himself due to the world's standards, does not seek fame, and remains in seclusion without being troubled. Even if not recognized by others, he remains undisturbed. He does what he finds joy in and avoids what he finds worrying. He is firm and unshakable, which is called "the hidden dragon." This passage explains the first line statement. The "Book of Changes" refers to change; "not being considered right" means that the world does not regard seclusion as correct. Zheng Xuan said: "Indeed, it is the appearance of being firm and lofty; '拔' means movement." Yang virtue is extremely strong, and strength allows for firmness. The first line comes from the initial line of the Kūn hexagram and occupies the lower position, so it does not seek recognition from others or desire praise. After the first line moves, it forms the Zhen hexagram, which represents movement and joy. Although movement is natural, one must act only when the heart is joyful. Before it there are five yin lines forming the Kūn hexagram, which represents disorder. When encountering disorder, one should avoid it, but only when the heart is troubled. When the virtue of the dragon is hidden, whether it is used or discarded, it does not lose its conduct. This is the way of seclusion.

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。此釋九二爻辭也。《九家易》曰「乾為言」，乾陽至健，陽為動物，故曰行。庸，常也。誠者，實心也。陽實陰虛，陽正陰邪，二變坤中存陽，誠實以防閒陰邪。善公諸世，德博及人，已足以君天下。虞氏曰「乾為善為德」，《說卦傳》曰「乾為君」，二位正中，故以君德歸之。

The Wenyan transmission says: The line statement "Seeing a dragon in the field, advantageous to see a great person" refers to what? Confucius says: This refers to a person who possesses the virtue of the dragon and resides in the center while maintaining uprightness. Ordinary words speak with sincerity, ordinary actions are cautious, guarding against evil thoughts to preserve sincerity, performing good deeds for all people without boasting, and having broad virtue that can influence others. The Book of Changes says "Seeing a dragon in the field, advantageous to see a great person," which refers precisely to the virtue of a ruler. This passage explains the line statement of nine two. The Nine Schools' Book of Changes says "Qian represents speech"; since Qian yang is the most vigorous and strong, yang belongs to things that are active, so it is said "to act." "Yong" means ordinary. "Cheng" means the sincere heart. Yang represents reality, while Yin represents emptiness; Yang represents uprightness, while Yin represents evil. If nine two changes, it becomes the body of Kun, and within Kun there still remains a yang line, which is precisely using sincerity to guard against evil. Making good deeds known to the world, having broad virtue that benefits all people, is already sufficient to rule the world. Yu Fan says "Qian represents goodness and virtue," and the Shuogua transmission says "Qian represents a ruler." Since nine two is in the center of the inner trigram, it is attributed to it the virtue of a ruler.

九三曰：君子終日乾乾，夕惕若厲，無咎，何謂也？子曰：君子進德修業。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。此釋九三爻辭也。虞氏曰：「乾為德，坤為業。」乾陽前往以消坤陰，故曰進德；坤柔得陽以剛相濟，故曰修業。乾陽內實曰忠信，乾為言曰修辭，陽剛德健故誠曰立，陽性主動故曰至之，內卦已盡故曰終之，居內卦外卦之間故曰上位下位。蓋言三進德居業，不忘乾惕，所以無驕憂之咎，居上下而各得其所也。

The Wenyan Transmission says: The line statement "The superior man is diligent all day, and remains cautious at night, as if in danger, without blame" refers to what? Confucius says: The superior man advances his virtue and cultivates his undertakings. Loyalty and trustworthiness are used to advance virtue, while refining speech and establishing sincerity are used to maintain his undertakings. Knowing the goal and striving to reach it allows one to discuss the subtle principles of things; knowing the point to end and ending it on time allows one to uphold righteousness. Therefore, he is in a high position without arrogance, and in a low position without distress. Because of this, he is diligent all day and constantly cautious, and even in a dangerous situation, he does not commit mistakes. This passage explains the line statement of nine three. Yu Fan says: "Qian represents virtue, and Kun represents undertakings." Qian yang advances to eliminate Kun yin, so it is called "advancing virtue"; Kun's softness receives yang to be balanced, so it is called "cultivating undertakings." Qian yang is internally full, so it is called "loyalty and trustworthiness"; Qian represents speech, so it is called "refining speech"; yang's virtuous nature is strong and vigorous, so sincerity is established; yang is active, so it is called "reaching it"; the inner trigram has reached nine three, so it is called "ending it"; nine three is at the boundary of the inner and outer trigrams, so there is the saying of "high position" and "low position." This explains that nine three advances virtue, maintains undertakings, and does not forget diligence and vigilance, so there is no mistake of arrogance or distress, and whether in a high or low position, he can find his proper place.

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。此釋九四爻辭也。四居外卦之初，前息消坤，宜上不宜下，宜進不宜退，而乃無常無恆者，非為陰邪所惑，坤陰之群難離也。蓋進德修業，意在審時前往，不欲躁進耳。

The Wenyan Transmission says: The line statement of nine four, "Sometimes leaping in the abyss, no blame," refers to what? Confucius says: Sudden movement up and down without a fixed pattern, but not doing perverse things; sudden advance and retreat without a fixed rule, but not departing from the group. A gentleman enhances virtue and cultivates his undertakings in order to catch the right opportunity, so there is no blame. This passage explains the line statement of nine four. Nine four is at the beginning of the outer trigram, moving forward to eliminate the yin of Kun, it should move upward rather than downward, advance rather than retreat. Yet it moves up and down without constancy, advances and retreats without consistency, which is not due to being misled by sinister forces, nor is it difficult to leave the group of Kun yin. It enhances virtue and cultivates undertakings with the intention of examining the opportunity before proceeding, not eager to advance hastily.

九五曰：飛龍在天，利見大人，何謂也？子曰：同聲相應，同氣相求，水流溼，火就燥，雲從龍，風從虎，聖人作而萬物覩，本乎天者親上，本乎地者親下，則各從其類也。此釋九五爻辭也。陽息至五，則乾天得位，下有伏坤，有似天位乎上，地位於天之下然者。因是天地之間萬象昭著：震雷、巽風各以聲應，兌澤、艮山各以氣求，坎水流溼，離火就燥，且云生山澤之內以從乾龍，風助雷震之勢以從坤虎，莫不默然感通，交相契合。

The Wenyan Transmission says: The fifth line statement "A dragon soars in the sky, advantageous to see a great man" refers to what? Confucius says: Like sounds respond to like sounds, like breaths seek like breaths; water flows to low and moist places, fire burns toward dry places; clouds arise with the dragon, winds rise with the tiger; when a sage arises, all things look up to him. This originates from the closeness of heaven to above and the closeness of earth to below, each following its own kind. This is the explanation of the fifth line statement. When the yang energy grows to the fifth line, the Qian heaven attains its proper position, and beneath it lies the Kun body, resembling the pattern of heaven above and earth below. Because of this, between heaven and earth, all things become clearly evident: Zhen (Thunder) is associated with thunder, Xun (Wind) with wind, both responding through sound; Dui (Lake) is associated with marsh, Gen (Mountain) with mountain, both seeking through breath; Kan (Water) flows to low and moist places, Li (Fire) tends toward dry places; there is also cloud arising from mountain and marsh, following the Qian dragon, and wind assisting the Zhen thunder, following the Kun tiger—nothing is not silently connected and mutually harmonious.

虞氏曰：「乾為龍，雲生天故從龍也；坤為虎，風生地故從虎也。」是乾天坤地為六子所從出，而雷風山澤水火亦因以相應、相求、相流、相就者，感應天地，猶之聖王興起於上，制作文為，萬物樂覩。凡物之得乾氣者生俱親上，物之得坤氣者生俱親下，物雖不一，各以類從，故曰飛龍在天，利見大人也。

Yu Fan said: "Qian represents the dragon, clouds arise from heaven, so clouds follow the dragon; Kun represents the tiger, wind arises from the earth, so wind follows the tiger." This shows that Qian (Heaven) and Kun (Earth) are the parents from which the six subordinate trigrams - Zhen (Thunder), Kan (Water), Gen (Mountain), Xun (Wind), Li (Fire), and Dui (Lake) - originate. Thus, Thunder, Wind, Mountain, Lake, Water, and Fire have relationships of mutual response, seeking, flowing, and approaching, and theirsympathetic response (response or resonance) is thesympathetic response (response) of heaven and earth. This is like a sage king above initiating the creation of cultural institutions, and all things delight in looking up to him. All things that receive the qi of Qian naturally incline upward, while those that receive the qi of Kun naturally incline downward. Although things are diverse, they each follow their respective categories, hence the saying "A dragon soars in the heavens, advantageous to see a great man."

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。此釋上九爻辭也。位謂君位，處君之上故無位；陰為民，上九消坤已盡，純陽無陰，故無民；陽剛過亢，不能下賢，在下諸賢亦無為上輔者，故動有悔也。此第二節申爻辭。

The Wenyan Transmission says: The line statement "A dragon soaring high brings regret" of the Upper Ninth line refers to what? Confucius says: Being in a high position without a real position, standing very high without the people, the virtuous though in a low position do not come to assist, so any action will bring regret. This passage explains the line statement of the Upper Ninth. "Position" refers to the royal position; the Upper Ninth is above the royal position, hence "without position." Yin represents the people; the Upper Ninth has exhausted the坤 Yin, being pure Yang without Yin, hence "without people." Yang is overly exalted and cannot humble itself to seek the assistance of the virtuous, so the many virtuous below do not wish to assist, hence any movement brings regret. This is the second section, elaborating on the line statement.

潛龍勿用，下也。言在下未用。見龍在田，時舍也。舍，次也，言暫次於田也。終日乾乾，行事也。行謂進修，事謂德業。或躍在淵，自試也。欲用於世，自試以審之。飛龍在天，上治也。既在其位，平治天下。亢龍有悔，窮之災也。盛極衰伏。乾元用九，天下治也。用九曰乾元者，卦盡則反，貞下起元也。上治謂治天下，天下治謂天下已治。此第三節再申爻辭，以人事明之。

The Wenyan Transmission says: "The hidden dragon is not yet used," because it is in a lower position — meaning that although one is in a low position, he is not yet appointed. "The dragon appears in the field, this is a time of rest" — "rest" means to stay and dwell, meaning temporarily remaining in the field. "All day long the dragon toils diligently, this is acting" — "acting" refers to cultivating virtue and self-cultivation, "deed" refers to virtue and affairs. "Sometimes leaping in the abyss, this is self-testing" — wanting to be used in the world, one first tests oneself to examine the timing. "The dragon flies in the sky, this is governing above" — once having occupied the position of the sovereign, he governs the world. "The exalted dragon brings regret, this is the calamity of excess" — when reaching the peak of success, decline is already hidden. "The use of all nines under the Qian hexagram brings peace to the world" — using all nines and calling it "Qian Yuan" is because when a hexagram reaches its end, it returns to its origin, after a period of stability it begins again from the beginning. "Governing above" means to govern the world, "the world is peaceful" means the world has already been pacified. The above is the third section, which again explains the line statements, using human affairs to illustrate.

潛龍勿用，陽氣潛藏。初生一陽，卦為復，建子之月，陽伏重陰之下，故曰潛。見龍在田，天下文明。二陽上見，卦為臨，建丑之月，陽出於地，萬物各含生意，故曰天下文明。雖不在位，然天下已被其化，文王以文德興周，周公以禮樂成周，雖居臣位而天下文明矣。終日乾乾，與時偕行。三陽已著，卦為泰，建寅之月，陽氣畢達，生息不已，行與時偕也。

The Wenyan Transmission says: "A hidden dragon does not act" — this refers to the hidden yang energy — when the first yang begins, the hexagram is Fu, occurring in the eleventh lunar month, the beginning of winter. At this time, the yang energy is concealed beneath layers of yin, hence called "hidden." "A dragon appears in the field, and the world becomes civilized" — when two yang energies rise, the hexagram is Lin, occurring in the twelfth lunar month, the end of winter. The yang energy emerges from the earth, and all things contain the potential for growth, thus the world becomes bright and civilized. At this time, although the person is not in the position of a ruler, the world is already influenced by him: King Wen rose the Zhou dynasty with his cultural virtue, and the Duke of Zhou established the Zhou dynasty through rites and music. Though they were in the position of ministers, the world had already become civilized. "All day long the dragon toils, moving in harmony with the times" — when three yang energies are clearly visible, the hexagram is Tai, occurring in the first lunar month, the beginning of spring. The yang energy is fully connected, and growth and proliferation never cease, its movement being in harmony with the heavenly seasons.

或躍在淵，乾道乃革。陽至四爻，卦為大壯，建卯之月，乾道內外更革之時。革，更革也，言萬物至此坼甲脫胎，有變化焉。飛龍在天，乃位乎天德。五陽得位，卦為夬，建辰之月，天下之物咸樂天德，承帝澤焉，惟有是德故居是位。亢龍有悔，與時偕極。上為純乾，建已之月，陽氣極盛也。與時偕行則無悔，偕極則窮，故有悔也。乾元用九，乃見天則。則，法也，陽濟以陰，萬物成實，天之法則也。此第四節重申爻辭，以天道明之。

The Wenyan Transmission says: "Or leaping in the abyss, the principle of Heaven initiates transformation." When the yang energy reaches the fourth line, the hexagram becomes Da Zhuang, which corresponds to the second month of the lunar calendar, the month of Mao. This is the time when the principle of Heaven changes between the outer and inner trigrams. "Transformation" refers to change and renewal, meaning that at this time, all things break through their shells and undergo transformation. "The dragon soars in the heavens, occupying the position of Heavenly Virtue" — when five yang lines are in place, the hexagram becomes Guai, which corresponds to the third month of the lunar calendar, the month of Chen. At this time, all things rejoice in Heavenly Virtue, receiving the grace of Heaven. It is precisely because of this virtue that they occupy this position. "The dragon in exaltation brings regret, moving in harmony with the extreme" — the top line is pure yang, corresponding to the fourth month of the lunar calendar, the month of Si. When yang energy reaches its peak, moving in harmony with the time brings no regret, but moving in harmony with the extreme leads to exhaustion, hence regret. "The use of nine yang lines in the principle of Heaven reveals the heavenly law" — "law" refers to rules and regulations. Yang uses yin to regulate, allowing all things to bear fruit and mature. This is precisely the law of Heaven. This is the fourth section, restating the line statements and explaining them through the principles of Heaven.

乾元者，始而亨者也；利貞者，性情也。乾有四德，以體言之，由物之始以及物之終，莫不畢貫，至於性情胥見，則物成矣。乾始能以美利利天下，不言所利，大矣哉。至於四德之用，則更廣遠無垠，美利利物而不言利，蓋以利倘可名，則利狹矣。

The Wenyan transmission says: "Qian yuan" refers to the way all things begin and proceed smoothly; "li zhen" refers to the nature and disposition of all things. Qian possesses four virtues: yuan, heng, li, and zhen. From the perspective of essence, these virtues run from the beginning of all things through to their completion, without any gap or obstruction. When the nature and disposition of all things are fully manifested, the things themselves have matured. The Wenyan transmission also says that Qian can initially benefit the world with good things, yet does not boast of its own benefits, which is truly great. As for the functions of these four virtues, they are even more extensive and boundless: benefiting all things with good things without boasting of the benefit, because once the benefit can be named, it appears limited.

大哉乾乎，剛健中正，純粹精也；六爻發揮，旁通情也。以六爻之體言，惟九五為大。純粹，不雜也；精，密也；旁廣通達也。五以陽居陽位，不雜陰柔，故曰純粹；居中得正，不鄰邪曲，故曰精。其餘諸爻亦各有義，宜並五爻發揮之，推廣以盡其蘊也，蓋其體既大，其用亦廣。

The Wenyan Transmission says: How great is Qian! It is strong and upright, pure and subtle. When the six lines are fully expressed, they can widely understand the nature of all things. In terms of the lines themselves, only the ninth line in the fifth position is called "great." "Pure" means without mixture, "subtle" means precise, and "extensive communication" means broad and comprehensive understanding. The ninth line in the fifth position, being a yang line in a yang position, does not mix with yin softness, so it is called "pure." It is in the center and correct, not adjacent to crookedness, so it is called "subtle." The other lines also have their own meanings, which should be combined with the ninth line in the fifth position to be fully expressed and extended, thereby exhausting the contained meaning. Since the nature is vast, its function is naturally broad.

時乘六龍以御天也，雲行雨施，天下平也。六爻又有其用，蓋六爻即六龍也。龍以時興，乘之以御天下。龍之所託為雲，龍之所降為雨，雲行雨施，澤被萬物，無不得其所也。此第五節合彖辭爻辭體用而總贊之。

The Wenyan Transmission says: Following the timing, the six dragons are driven to govern the heavenly way, with clouds flowing and rain descending, bringing peace to the world. Each of the six lines also has its own function, for the six lines are the six dragons. The dragons arise according to the timing, and the sage rides upon them to govern the world. The dragon relies upon clouds, and the dragon brings rain; clouds move and rain is distributed, bestowing grace upon all things, so that nothing is out of place. This is the fifth section, combining the meaning of the hexagram and the line statements to offer a general praise.

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。德修既成，然後可見諸行事以為世用，初行未成，故宜潛。曰君子弗用者，斯未能信而遽任重責，君子不如此也。

The Wenyan Transmission says: A gentleman puts his cultivated virtue into practice, which is a visible action every day. What is called "qian" refers to virtue still being hidden and not yet revealed, and practice not yet accomplished, so the gentleman temporarily does not act. Only after the cultivation of virtue is complete can it be seen in actions and be used by the world; in the initial stage of the first line, practice has not yet been accomplished, so it should remain hidden. Saying "the gentleman does not act" is because if a person has not yet gained trust from others and suddenly takes on great responsibilities, the gentleman would not do this.

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。君子之德有由成，則在學問寬仁數事。虞氏曰：陽在二，兌為口，震為言，為講論，坤為文，故學以聚之，問以辨之；震為寬，仁為行，謂居寬行仁，德博而化也。重言君德者，大人善世不伐，信有君德，後天而奉天時，故詳言之。

The Wenyan Transmission says: A gentleman cultivates knowledge through learning, clarifies right and wrong through inquiry, conducts himself with broad-mindedness, and acts with benevolence. The Book of Changes says, "A dragon appears in the field, advantageous to meet a great man," referring to the virtue of a ruler. The cultivation of a gentleman's virtue lies in learning, inquiry, broad-mindedness, and benevolence. Yu Fan says: A yang line in the second position, with the lines from second to fourth forming the trigram Dui, which represents mouth; the lower trigram is Zhen, which represents speech and discussion; and Kun represents culture, so it says, "Learning accumulates knowledge, inquiry clarifies distinctions." Zhen also symbolizes broad-mindedness, and benevolence is manifested in actions, meaning to be broad-minded in heart and benevolent in conduct, thus possessing extensive virtue capable of influencing others. The repeated mention of "the virtue of a ruler" is because a great man's good deeds extend to all people without boasting, truly possessing the virtue of a ruler, and can act in accordance with the heavenly timing and follow the heavenly way, hence the detailed explanation is given.

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。三以陽居陽位曰重剛，上不及五，下已踰二，居可危之位，而乾惕以處之，此敬慎所以不敗也。

The Wenyan transmission says: Nine in the Third is heavy with strength but not in the central position, unable to reach the heavenly position above, and has already moved away from the position of the field below. Therefore, one must be diligent all day long and always cautious, so that even in a dangerous situation there will be no mistake. Nine in the Third occupies a yang line in a yang position, hence it is called "heavy strength." It cannot reach Nine in the Fifth above, and has already passed over Nine in the Second below, thus being in a position prone to danger. Yet it can maintain itself with diligence and caution, which is the reason why it does not fail through reverence and carefulness.

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。四以上乾接下乾，亦曰重剛。三四人位，而曰中不在人者，以居三之上而與天相近也。值上下難定之際，而有所疑以審可否，則無躁進之咎矣。

The Wenyan Transmission says: Nine in the Fourth is overlappingly strong but not in the central position. It is not in the heavenly position above, nor in the field position below, and although it is in the central position, it is not in the human position. Therefore, it is said to be 'or'. What is meant by 'or' is having doubts and not yet decided. Because of this, there is no fault. Nine in the Fourth connects the upper trigram Qian with the lower trigram Qian, also called 'double strength'. The third and fourth lines originally belong to the human position, but here it is said 'not in the human position' because Nine in the Fourth is above Nine in the Third and has already approached the heavenly position. At this moment, when it is difficult to advance or retreat, holding doubts to examine whether it is possible will prevent the mistake of rash advancement.

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？初則言潛，二則言見，三則言惕，四則言躍，而不言飛者，以初德未成，三四德成而未得中，二雖得中，二非君位。然則德位兼全者，其惟九五之大人乎。

The Wenyan Transmission says: The so-called Great Man has virtue harmonizing with heaven and earth, his radiance harmonizing with the sun and moon, his order of governance harmonizing with the four seasons, and his judgment of auspicious and inauspicious matters harmonizing with ghosts and spirits. His actions precede the heavenly timing, and heaven does not contradict him; his actions follow the heavenly timing, and he carries out the heavenly order. Heaven itself does not contradict him, how much less would human beings or ghosts and spirits? Among the six lines, the first line, Choujiu, says "hidden," the second line, Jiuer, says "appearing," the third line, Jiusan, says "cautious," the fourth line, Jiusu, says "leaping," none says "flying," because Choujiu has not yet attained virtue, and the third and fourth lines have attained virtue but have not reached the central position. Jiuer has reached the central position but is not the sovereign position. Thus, only Jiwu, the Great Man, possesses both virtue and position.

夫大人者，據天德，履天位，以應天運。天之所覆者為地，天地之德即大人之德也；日月皆麗乎天，日月之明即大人之明也；天運一周，四時已備，四時之序即大人之序也；天分陰陽，陽為神，陰為鬼，神吉鬼凶，神鬼之吉凶即大人之吉凶也。

The so-called great person relies on Heavenly Virtue, occupies the position of Heaven, and follows the operation of the Heavenly Way. What Heaven covers is Earth, so the virtue of Heaven and Earth is the same as the virtue of the great person; the sun and moon depend on Heaven, so the brightness of the sun and moon is the same as the brightness of the great person; when Heaven turns through a full cycle, the four seasons are complete, so the order of the four seasons is the same as the order of the great person's governance; Heaven divides into yin and yang, with yang being spirits and yin being ghosts, spirits preside over good fortune and ghosts over misfortune, and the good and bad fortune governed by spirits and ghosts are the same as the good and bad fortune decided by the great person. Here, the Earth, sun and moon, four seasons, and spirits and ghosts are all derived from "Heaven" in layers, so it is said that the great person shares the virtue of Heaven and Earth.

大人先天以出治，而天應大人，是天在大人之後，凡休徵祥應不違大人之治也；大人後天以出治，而大人承天，是大人在天之後，因節宣氣化以奉行天之時也。蓋大人即天也。人為日戴天而不知天之高者，鬼神乃天所使令者，人與鬼神不敢違天，豈敢違大人乎。

The great person acts before the heavenly timing, and heaven follows in response, which means heaven is after the great person. All auspicious signs and favorable responses do not contradict the great person's governance. If the great person acts after the heavenly timing, then the great person is following heaven, meaning the great person is after heaven. He regulates the transformation of climate to carry out heaven's seasons. In the end, the great person is actually heaven. People live under heaven every day but do not know how high heaven is. Ghosts and spirits are those sent and commanded by heaven. Both people and ghosts and spirits dare not defy heaven, so how could they defy the great person?

亢之為言也，知進而不知退，知存而不知亡，知得而不知喪。惟知進存得，不知退亡喪，此所以為亢也。其惟聖人乎，知進退存亡而不失其正者，其惟聖人乎。不失進退存亡之正，非聖人不能。重言以贊之，所以戒亢悔，以見群龍無首之吉也。此第六節言六爻進德之序，始言成德，終言達天，以見作聖之功備於易也。

The Wenyan Transmission says: What is called "excess" (亢) is knowing only to advance but not to retreat, knowing only to continue but not to perish, knowing only to gain but not to lose. Knowing only advancement, continuation, and gain, but not knowing retreat, perishing, and loss, this is the cause of "excess." The Wenyan Transmission then says: Perhaps only the sage understands the principles of advance and retreat, continuation and cessation, gain and loss without losing the right path. Perhaps only the sage can do so. To not lose the right path in advance, retreat, continuation, cessation, gain, and loss is not something the sage cannot do. It is repeated and praised again, to warn against the regret caused by "excess," thus showing why "a group of dragons with no leader" is considered auspicious. This is the sixth section, discussing the order of cultivating virtue through the six lines. It begins with achieving virtue and ends with reaching the heavens, indicating that the effort to become a sage is already complete in the Book of Changes.

【坤下坤上，中互重坤】重坤，純卦。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。一【一：□】偶書陰數，三偶名坤，卦為重坤，故仍名坤。坤卦為純陰，如乾卦之為純陽。然純陽不生，純陰不育，坤之生育萬物必資乎乾，猶乾之生育萬物必資乎坤也。故乾曰元亨利，坤亦曰元亨利，特坤之貞有異於乾。

The lower trigram is Kun, and the upper trigram is also Kun, so the intermediate trigram remains a repeated Kun. The primary hexagram is Kun on top of Kun, which is a 'pure hexagram'. The hexagram statement says: 'Kun, original and harmonious, favorable for being gentle and upright like a mare. A gentleman going forward will first lose his way and then find his master; going to the southwest is favorable, and he will find like; going to the northeast will result in losing like. Being content with uprightness brings good fortune. A broken even line represents the yin number (the note indicates that the character 'one' may be damaged). Three even lines are called 'Kun'. Since the primary hexagram is Kun on top of Kun, it is still called 'Kun'. The hexagram Kun is entirely yin, just as the hexagram Qian is entirely yang. However, pure yang cannot produce, and pure yin cannot nurture: Kun must rely on Qian to nurture all things, just as Qian must rely on Kun to produce all things. Therefore, Qian says 'original, harmonious, favorable', and so does Kun, except that Kun's 'zheng' differs from Qian's.

乾為馬，坤亦為馬，《九家易》曰「坤為牝」，則是坤馬為牝者，坤蓋以柔順為貞矣。夫既以柔順為貞，亦即以柔順為利。柔順何利？利於有往。而君子有攸往，則必審先後焉。凡有往不宜後，惟坤之往則獨宜後。坤為迷，坤先往則迷，為不得主，故迷。凡有往利於先，惟坤之往則不宜先，坤宜在後以讓陽，陽為陰主，坤後往則不迷而得主。

The trigram Qian is symbolized as a horse, and the trigram Kun is also symbolized as a horse. The "Nine Schools Commentary on the Book of Changes" says "Kun represents the female," indicating that the horse of Kun is a female horse. Since Kun is characterized by flexibility and obedience as its "Zhen" (constancy), it also values flexibility and obedience as its benefit. Where does this flexibility and obedience bring benefit? It benefits in movement forward. When a gentleman moves forward, he must carefully consider the balance between going first and going later. Generally, going first is advantageous, but for Kun, going first is not appropriate. Kun should go later in order to show humility and yield to Yang. Yang is the master of Yin, so when Kun follows Yang, it does not become lost and can find its master.

於是又辨得喪焉。凡同類者為朋，朋則不欲喪而欲得。坤位西南，南為離，西為兌，離兌為陰，是坤朋也，故往西南則得朋。而坤之對向為東北，位屬艮，東為震，北為坎，坎震皆陽，與坤不類，往之則朋已喪。當其得朋似愈於喪，然陰與陰比則得朋不得主，此先迷也，雖得無利也；及其喪朋似歉於得，然陰與陽合則得陽實為得主，此後得主也，雖喪轉利也。蓋陰以順為正，惟宜從主，不宜從朋，得主不得朋，乃攸往宜安貞之吉，吉以此也。

Then one must distinguish between "getting a companion" and "losing a companion." Anything of the same kind is called a "companion." People generally do not wish to lose companions and hope to gain them. The hexagram坤 is located in the southwest. To the south is 离 (Li), and to the west is 兑 (Dui), both of which belong to the yin category, which is the same as 坤. Therefore, moving toward the southwest results in "getting a companion." The opposite direction of 坤 is the northeast, which is 艮 (Gen). To the east is 震 (Zhen), and to the north is 坎 (Kan), both of which are yang, different from 坤. Moving in that direction results in "losing a companion." On the surface, getting a companion seems better than losing one; however, when yin meets yin, one may gain companions but not the master. This is exactly what the hexagram statement says: "first being lost." Although there is a gain, there is no benefit. Conversely, losing a companion may seem worse than gaining one; however, when yin meets yang, gaining yang is actually gaining the master. This is exactly what the hexagram statement says: "later obtaining the master." Although there is a loss, there is actually benefit. Yin follows the principle of being submissive and proper. It should follow the master, not the companions. Gaining the master while losing companions is the proper way to proceed, which is why it is considered auspicious to remain steadfast in the right path, "the auspiciousness of being steadfast in the right path."

彖曰：至哉坤元，萬物資生，乃順承天。此釋坤元也。資始以受氣言，資生以成形言，順承天道，坤元所以不曰大而曰至也，大則無不覆，至則無不載。坤厚載物，德合無疆，含弘光大，品物咸亨。蜀才曰：坤以廣厚之德載含萬物。天有無疆之德而坤合之，是以含容寬宏，光明博大，品物咸資以生生不息也。此釋坤亨也。

The Commentary on the Judgment says: The ultimate essence of the Earthly (Kun) is the origin of all things, which depend on it for their growth. It follows and receives the heavenly way. This passage explains the 'origin' (yuan) of Kun. The Heaven (Qian) is said to 'initiate the beginning' (zi shi), referring to its role in receiving the vital energy; while Kun is said to 'support and sustain life' (zi sheng), referring to its role in forming the physical forms. Since Kun follows and supports the heavenly way, its origin is not called 'great' (da) but 'ultimate' (zhi): 'great' refers to encompassing everything, while 'ultimate' refers to bearing everything. The Commentary on the Judgment also says: Kun is profound and vast, bearing all things; its virtue harmonizes with the boundless virtue of Heaven, being inclusive, expansive, and luminous, thus enabling all things to flourish. Shu Cai said: Kun uses its broad and profound virtue to bear and nurture all things. Heaven possesses boundless virtue, and Kun harmonizes with it, thus being inclusive, expansive, and luminous, enabling all things to thrive continuously. This passage explains the 'communication' (hen) of Kun.

牝馬地類，行地無疆，柔順利貞。君子攸行，先迷失道，後順得常，西南得朋，乃與類行；東北喪朋，乃終有慶；安貞之吉，行地無疆。御天者為龍，行地者為馬，馬為乾象，馬而曰牝，則為柔順之物，屬之坤矣。坤道無成，先陽則失生物之序，後陽則得從陽之義。得常者，言得主乃陰之常也。此釋坤利貞也。

The Commentary on the Judgment says: A mare belongs to the category of earthly creatures, walking on the earth without boundaries, gentle and favorable for maintaining correctness. A gentleman proceeding forward, rushing ahead leads to losing the right path, while following behind is in accordance with the usual way. Going to the southwest brings companions, which is traveling with like-minded people; going to the northeast loses companions, but ultimately brings blessings. The favorable nature of maintaining correctness lies in being like a horse that walks without boundaries. The one governing the sky is the dragon, and the one walking on the earth is the horse; the horse originally represents the image of Qian, but when called 'female', it becomes a gentle creature, belonging to Kun. The way of Kun is unable to achieve things on its own: rushing ahead of Yang disrupts the order of nurturing all things; following behind Yang is in accordance with the principle of yielding to Yang. What is meant by 'getting the usual' is that obtaining the master is the usual way for Yin. This sentence explains Kun's 'favorable correctness'.

象曰：地勢坤，君子以厚德載物。地，坤象；勢，形勢也。天體動故曰行，坤體靜故曰勢。地勢博厚能載，君子以厚德載物，法地勢也。

The Great Image Commentary says: The form of the earth is represented by the Earth Trigram, and the gentleman takes it as a model, using profound virtue to carry all things. "Earth" is the symbolic representation of the Earth Trigram, and "form" refers to its shape and disposition. The celestial sphere is in constant motion, so the Great Image of Heaven says "Heaven moves"; the earth is still, so the Great Image of Earth says "Earth's form." The form of the earth is vast and profound, capable of bearing all things. The gentleman uses profound virtue to carry all things, thus following the form of the earth.

初六：履霜，堅冰至。六，陰數。坤為十月卦，初為五月之時。《九家易》曰：此卦本乾，陰初消陽，起於此爻，故履霜也。霜，陰象。變乾初為巽，巽為股，履象。夫初為盛夏，陰氣尚微，然而極盛之陰即萌於一陰之至，君子防禍之原，所宜辨之於早也。象曰：履霜堅冰，陰始凝也，馴致其道，至堅冰也。陽散為雨露，陰凝為霜雪。馴，猶順也，言陽不預防，馴順陰性以致此也。

The Line Statement says: First Line, Six, stepping on thin frost, one knows that hard ice is about to come. "Six" is the number of yin. The hexagram of K'un is the tenth in the twelve changing hexagrams, and the first line corresponds to the fifth month. The "Nine Families' Commentary" says: This hexagram was originally Qian, and when yin begins to retreat and yang begins to emerge, it starts from this line, hence "stepping on frost." Frost is an image of yin. The first line of Qian, when changed to yin, becomes Xun, which represents the thigh, indicating the act of stepping. First Six is at the height of summer, and yin is still very weak; however, extreme yin is precisely generated from this initial yin. Therefore, a gentleman should guard against the root of calamity by observing the first signs. The Small Image Commentary says: Stepping on frost and knowing that hard ice is coming indicates the beginning of yin's condensation. If this trend continues, it will reach the stage of hard ice. Yang disperses to become rain and dew, while yin condenses to become frost and snow. "Xun" means following, meaning that if yang does not prepare in advance and merely follows the nature of yin, it will end up in this situation.

六二：直方大，不習無不利。二為卦主，時丁六月，順承天道以育萬物，備於此爻。乾直內含，坤方外見，乾坤合德則大，故曰直方大。習，重也。卦為重坤，而二居內卦之中，非重坤，故曰不習。然二以陰居陰位，猶乾五以陽居陽位。乾為天，故乾五曰在天；坤為地，故二曰地道。二得坤之正，雖不習而已協坤地之宜，無不利矣。

The line statement says: Six in the Second, upright, square, and great, does not need to repeat or practice, and is beneficial in all directions. Six in the Second is the main line of the entire hexagram. The time is appropriate for June, and the meaning of following the heavenly way to nurture all things is fully embodied in this line. The "uprightness" of Qian is contained within, and the "squareness" of Kun is manifested outside. When Qian and Kun are in harmony, it becomes "great," hence "upright, square, and great." "Practice" means repetition. The entire hexagram is double Kun, and Six in the Second is located in the inner trigram, not in a position of repetition, hence "no practice." However, Six in the Second, with a yin line in a yin position, is like Qian's Nine in the Fifth, with a yang line in a yang position. Since Qian represents Heaven, Qian's Nine in the Fifth says "in Heaven"; since Kun represents Earth, Six in the Second says "in the Earth's way." Six in the Second receives the correct position of Kun, even though it does not repeat, it is already in harmony with the suitability of the Earth, hence it is beneficial in all directions.

象曰：六二之動，直以方也，不習無不利，地道光也。直方之象，坤體皆然，而陰惟動則息，動乃消陽，故直方之象於六二之動見之。於【於：乾】氏曰：陰氣在二，六月之時，陰出地上，佐陽成物，坤道至此，生物之候，品類燦然顯著地上。夫陽明陰晦，陰本無光，而得陽剛內蘊，光遂浮於地上，則陽之光皆地道之光，此坤利也。

The Small Image Commentary says: The movement of line six in the second position is both straight and square; without needing to repeat or practice, there is no disadvantage, which is the radiance of the great earth. The images of straightness and squareness are present throughout the entire坤 body, but only when the yin moves does it grow. Once it moves, it retires from the yang. Therefore, the image of straightness and squareness can only be seen through the "movement" of line six in the second position. Ganbao says: Yin energy reaches the second line, which corresponds to the sixth month, when the yin energy rises to the surface, assisting the yang energy to complete all things. At this time, the坤 path is the season for nurturing all things, and all species appear brightly on the earth. Yang is bright and yin is dark, but yin itself has no light. However, because it contains the yang within, the light appears on the surface. Thus, the light of yang is actually the light of the great earth's path, which is precisely the "advantage" of the坤.

六三：含章可貞，或從王事，無成有終。坤至於三，消乾三陽，下為純坤。坤為文，故云章；坤體中虛能受，故云含。以含容之德蘊其精華，時當七月，物漸成實，以雲可貞，誠哉可貞也。夫坤既象地而又象臣，地之承天猶臣之從王，如或勞於王事，不居成功，而必要終以盡臣職。三居全卦之半，故曰無成；三為內卦之終，故曰有終。此臣道也，即地道也，臣之代君成事，與地之代天成物一也。

The Line Statement says: Six in the Third, it is concealed yet possesses literary quality and can maintain uprightness, or it may engage in the affairs of the sovereign, not claiming the success but achieving a good outcome. The lower trigram of the hexagram has retreated to the third line, having eliminated the three yang lines of Qian, making the lower trigram entirely Kun. Kun possesses literary quality, hence it is said 'chapter'; Kun's body is hollow in the middle and can contain, hence it is said 'contain'. By possessing the virtue of containing and nurturing its essence, the time is proper in the seventh month, when all things gradually become solid, hence it is said 'can maintain uprightness', indeed it is proper to maintain uprightness. Since Kun symbolizes earth and also symbolizes the minister, earth supports heaven, just as the minister follows the sovereign. If one toils for the sovereign's affairs, one does not claim the success, but must surely complete the task from beginning to end. The line six in the third is located at the midpoint of the entire hexagram's six lines, hence it is said 'no achievement'; six in the third is also the end of the inner trigram, hence it is said 'has an end'. This is the way of the minister, which is also the way of the earth: the minister accomplishes the sovereign's affairs on his behalf, just as the earth accomplishes all things on behalf of heaven, it is the same principle.

象曰：含章可貞，以時發也；或從王事，知光大也。含非終蘊，待時而發也；代君終事，不矜功勳，非闇昧淺狹者所能也。

The Small Image Commentary says: To contain one's talents and virtues while remaining steadfast in righteousness is to wait for the right time to express them; or to engage in the affairs of the sovereign, which reflects his enlightened and broad-minded vision. Containment does not mean permanent concealment, but rather waiting for the appropriate moment to reveal oneself. To assist the sovereign in accomplishing his deeds without boasting of one's achievements is something that cannot be done by those with narrow-mindedness and limited insight.

六四：括囊，無咎無譽。坤爻至四，時為八月，陰氣漸盛，萬物漸衰，猶之天運丁否，賢人宜隱，如囊之括，不宜有所作為也。陰虛主受，象囊。《九家易》曰「坤為囊」。括，結也。因時制宜以補其過，故曰無咎；時不可為，功無由見，故曰無譽。象曰：括囊無咎，慎不害也。慎者，括囊也；不害，無咎也。

Yao Ci: Six in the Fourth, tighten the bag, no fault and no praise. The line of Kūn reaches the fourth position, the season is August, the Yin energy gradually increases, and all things gradually decline, just like the heavenly movement coinciding with the "Pu" hexagram's blocked time. The virtuous person should retreat, like tightening a bag, and should not act. Yin is empty and mainly for receiving, so it is taken as the image of a bag. The "Jiu Jia Yi" says, "Kūn is a bag." "Kuā" means to tighten or tie. Being able to adapt to the time to make up for one's own faults, so it is said "no fault" — no calamity; the situation is not suitable for action, so achievements cannot be shown, hence "no praise." The "Xiao Xiang Zhuan" says: tightening the bag and having no fault is because of caution, which avoids harm. What is called caution is tightening the bag; what is called avoiding harm is having no fault.

六五：黃裳，元吉。《九家易》曰：坤為黃，為裳。黃，土色；裳，下飾。言坤消乾至於五爻，上陽猶存，故黃未及衣而祇在裳，此諸侯象也，故元吉。象曰：黃裳元吉，文在中也。《說卦傳》曰「坤為文」，色黃，故曰文。

The Line Statement says: Six in the Fifth, yellow lower garment, great auspiciousness. The Shujia Commentary states: The Earth is yellow and represents the lower garment. Yellow is the color of earth; 'lower garment' refers to clothing for the lower body. This indicates that when the Earth trigram retreats from the Heaven trigram to the Fifth line, the top line still retains yang. Therefore, yellow is not used for the upper garment but only for the lower garment, symbolizing the image of a feudal lord, hence great auspiciousness. The Small Image Commentary says: The yellow lower garment is great auspiciousness, because the cultural refinement is contained within the middle. The Shuogua Commentary says, 'The Earth represents cultural refinement,' and its color is yellow, hence it is called 'cultural refinement.'

上六：龍戰于野，其血玄黃。上之卦候為十月，純陰用事，乾陽消盡，陰恃其盛以與陽爭，則於以有戰。主戰者陰，而轉雲龍戰者，言陰不可犯陽，猶之臣不可犯君。《九家易》曰「乾為龍」，《說卦傳》曰「戰乎乾」，則陽亦必能戰陰矣。乾位戌亥之交，故云野；坤為陰類，故云血。玄，天之色；黃，地之色。蓋陰陽相薄，必致兩傷，其血玄黃者，陰陽俱敗象也，則陰不能全勝乃若此。

The Line Statement says: "The top line, the dragon fights in the outskirts, its flowing blood is a mixture of dark blue and yellow." The hexagram's top line corresponds to the month of October, when pure yin is in charge. The yang of Qian has already been exhausted, and yin, relying on its strength, contends with yang, hence the term "fight." Although yin initiates the conflict, it is said "dragon fights," to indicate that yin should not invade yang, just as a subject should not challenge the sovereign. The "Nine Schools Commentary on the Book of Changes" says "Qian represents the dragon," and the "Commentary on the Hexagrams" says "fighting in Qian," showing that yang is also capable of fighting yin. Qian is located at the boundary between戌 and亥, which is the outskirts, hence "outskirts." Kūn belongs to yin, hence "blood." "Xuán" is the color of heaven, and "huáng" is the color of earth. When yin and yang press against and fight each other, both will suffer defeat; the blood being a mixture of dark blue and yellow is exactly the image of both yin and yang being defeated. This shows that yin cannot ultimately prevail, hence the outcome.

象曰：龍戰于野，其道窮也。陰道窮於上，陽即復於下，陰未得長恃其盛也。用六：利永貞。六爻皆陰則柔極矣，用六宜濟以剛，猶之乾用九宜濟以柔也，故利永貞也。

The Small Image Commentary says: A dragon fighting in the outskirts signifies that the yin force has reached its limit. When yin reaches the top line, yang will revive below, showing that yin cannot sustain itself by relying solely on its strength. The line statement for using six says: It is advantageous to maintain a long and upright course. When all six lines are yin lines, the softness has reached its extreme; using six requires the balance of firmness, just as using nine in the Qian hexagram requires the balance of softness. Therefore, it says, "It is advantageous to maintain a long and upright course."

象曰：用六永貞，以大終也。三為內卦之終，故云有終；此為全卦之終，故云大終。乾坤二卦為易門戶，其餘六十二卦皆從此出。十闢卦互相往來，為諸卦之消息，則乾坤為闢卦之宗，於六爻中各藏闢卦消息。故他卦有往來，而乾坤二卦無往來，故繫用九用六兩爻以明之。乾曰龍無首者，無首則不前行，示無往也；坤曰利永貞者，永貞則止於其所，示無來也。此先儒所謂不易之易也。

The Small Image Commentary says: Using six and maintaining firmness over a long period is because it is the great conclusion. The sixth line in the inner trigram is the end of the inner trigram, so it is said 'there is an end'; the sixth line at the top is the end of the entire hexagram, so it is said 'great conclusion'. The hexagrams Qian and Kun are the gateways of the Book of Changes, and the other sixty-two hexagrams all originate from them. The ten hexagrams of change (the message hexagrams) move back and forth, forming the waxing and waning of each hexagram. Thus, Qian and Kun are the masters of the message hexagrams, and each of the six lines contains the message of the message hexagrams. Therefore, other hexagrams have lines that move back and forth, but the hexagrams Qian and Kun do not have such movement, so they specifically have the two line statements 'use nine' and 'use six' to explain this. Qian says 'a group of dragons without a leader', not competing for leadership means not moving forward, indicating no 'going'; Kun says 'favorable to maintain firmness over a long time', maintaining firmness over a long time means staying in place, indicating no 'coming'. This is what the scholars of previous generations called 'the unchanging change'.

文言曰：坤至柔而動也剛。此釋元亨利牝馬之貞也。至靜而德方。此釋君子有攸往先迷也，惟其至靜先往故迷。後得主而有常。此釋後得主也。含萬物而化光。此釋西南得朋也。光為離象，為坤之朋，離丁五月，坤丁六月，坤從離出，萬物蕃盛燦著也。蓋坎離得乾坤中氣，乾坤之用寄諸坎離，乾卦言云言雨者坎象也，坤卦言章言光者離象也。坤道其順乎，承天而時行。此釋東北喪朋也，喪其陰類，順以承陽也。此一節釋彖辭。

The Wenyan Transmission says: The Earthly Power is extremely gentle and yielding, yet when it moves, it is strong. This sentence explains the Hexagram Statement "Original Greatness, Favorable for the firmness of the female horse." The Wenyan Transmission says: Extremely quiet and with upright virtue. This sentence explains the Hexagram Statement "The gentleman has a course to follow, and first he is lost": precisely because it is extremely quiet, once it moves ahead it will be lost. The Wenyan Transmission says: Only later does it gain the master and align with the regular way. This sentence explains "Later obtaining the master." The Wenyan Transmission says: It contains and nurtures all things, and its function of nurturing is vast. This sentence explains "Gaining friends in the Southwest": "Vast" is the image of Li, and Li is the same as坤; Li corresponds to the fifth month, and坤 corresponds to the sixth month, with坤 following Li, so all things flourish brilliantly. Kan and Li receive the energies of the middle lines of Qian and Kun. The functions of Qian and Kun rely on Kan and Li: Qian talks about clouds and rain, which is the image of Kan; Kun talks about patterns and brightness, which is the image of Li. The Wenyan Transmission says: How gentle and yielding is the way of the Earthly Power, serving the Heavenly Way and following the seasons. This sentence explains "Losing friends in the Northeast": losing its own Yin companions, which is precisely following and serving Yang. The above passage explains the彖辞.

積善之家必有餘慶，積不善之家必有餘殃。臣弒其君，子弒其父，非一朝一夕之故，其所由來者漸矣，由辨之不早辨也。《易》曰「履霜堅冰至」，蓋言順也。此釋初六爻辭也。乾為善，坤為惡；乾為君父，坤為臣子。初坤消乾，下乾不見，是為臣弒其君、子弒其父。當在四月原為純乾，既至五月一陰侵陽，初方失位，則是陰來有漸，非一朝夕。由於狎順不備，辨之不早，以至於此。夫子指之曰順，其戒深矣。

The Wenyan Transmission says: Those who accumulate good deeds will surely have excess blessings; those who accumulate evil deeds will surely have excess calamities. A minister killing his sovereign, a son killing his father, are not the result of a single day, but arise gradually, because at the time of discernment, it was not detected in time. The Book of Changes says, "Treading on frost, the ice comes to be," which speaks of the gradual development of things according to their trend. This passage explains the line statement of the first line. Qian represents good, Kun represents evil; Qian represents the sovereign and the father, while Kun represents the minister and the son. The first line, being part of Kun, consumes Qian, and thus the lower trigram Qian disappears, which is the image of a minister killing his sovereign or a son killing his father. Originally, the fourth month is the pure Qian trigram; by the fifth month, a yin line intrudes into yang, and the first line of Qian loses its yang position. This shows that the coming of yin is gradual, not sudden. The root of the disaster lies in taking obedience as routine and failing to be vigilant, and not discerning early enough, leading to this outcome. Confucius pointed out that it is "following the trend," and this warning is profound.

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。此釋六二爻辭也。直者乾也，傳曰「其動也直」；方者坤也，《九家易》曰「坤為方」。六二消乾二陽，則是乾直內隱，坤方外著。直內則主敬，方外則合義，敬義既立，陰陽為偶，則德不孤，攸往咸利，行無所疑矣。

The Wenyan Transmission says: "Straight" represents its correctness, and "square" represents its meaning. The gentleman uses reverence to make his inner self upright, and uses righteousness to make his outer conduct proper. When reverence and righteousness are established, virtue will not be isolated. What is meant by "Straight, square, and great; without practice, there is no disadvantage" is that one does not hesitate in what he does. This passage explains the Line Statement of the Second Line. "Straight" belongs to Qian, and the Great Treatise says that Qian "moves straight." "Square" belongs to Kun, and the Jiujia Yi says that "Kun is square." The Second Line removes two yang lines from Qian, so the "straight" of Qian is hidden within, while the "square" of Kun is revealed outside. Straightness within is guided by reverence, and squareness outside conforms to righteousness; when reverence and righteousness are both established, yin and yang are paired properly, and virtue is not alone. Thus, wherever one goes, there is advantage, and there is no hesitation in action.

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。此釋六三爻辭也。陰道卑順，內含章美以從其上，不敢專擅。蓋卦爻至三，坤象全見，坤為地、為妻、為臣，備著於此，以彰坤德。宋氏曰：地得終天功，臣得終君事，婦得終夫業，故曰而代有終也。

The Wenyan Transmission says: Although Yin has virtue, it must act with humility in serving the sovereign's affairs, and dare not claim the success. This is the way of the earth, the way of a wife, and the way of a minister. The way of the earth does not claim the success, but instead completes the affairs on behalf of Heaven. This passage explains the line statement of the third line. Yin is humble, modest, and compliant, concealing its beauty and quality within to obey the superior. It does not act independently. When the line reaches the third position, the image of the hexagram is fully revealed; the hexagram of Kun represents the earth, the wife, and the minister, all these images are present here to illustrate the virtue of Kun. Song Zhong said: The earth can complete the sovereign's achievements, the minister can complete the ruler's affairs, and the wife can complete her husband's endeavors, hence it is said 'to complete on behalf of others'.

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。此釋六四爻辭也。坤陰息陽，乾下變陰，初變為巽，巽為草木，是乾天坤地變化之時，則見草木之蕃生也。至陰息至四，下坤全著，上乾亦變，是為天地閉塞，陰盛陽衰，陽為君子稱賢人，則賢人退隱矣。此《易》所以象取括囊以致謹也。

The Wenyan Transmission says: When heaven and earth interact and change, grass and trees flourish; when heaven and earth are closed off and unconnected, the virtuous retreat. The Book of Changes says, "Tighten the bag, no blame, no praise," which refers to being cautious. This passage explains the line statement of the sixth line in the fourth position. The earth element grows and diminishes the heavenly element, and the lower trigram of Qian turns into Yin, with the first line changing to become Xun, which represents grass and trees. This is precisely the time when heaven and earth interact and change, so grass and trees flourish. When Yin reaches the fourth line, the lower trigram of Kun is fully revealed, and the upper trigram of Qian begins to change. This is when heaven and earth are closed off and unconnected, with Yin growing strong and Yang declining. Yang represents the gentleman, that is, the virtuous person, so the virtuous person retreats. This is why the Book of Changes uses the image of "tightening the bag" to indicate caution.

君子黃中通理，正位居體，美在其中，而暢於四支，發於事業，美之至也。此釋五六爻辭也。當五陽未消之時，則五為巽，巽為股；至五陽已消之後，則五又為艮，艮為手。巽股艮手，合之為四肢。虞氏曰「坤為事為業」，是君子居中正位，美善著於一身，見之行事，故元吉。乾坤皆闢卦，乾為陽消陰卦，故爻中多美辭；坤為陰消陽卦，故爻中多戒辭。而坤之二五爻曰吉【吉：曰】吉利者，以得坤中見坤德也。

The Wenyan Transmission says: A gentleman contains the yellow middle virtue within and understands the principles of culture, resides in the correct position and rests in his body, with beauty and goodness contained within, flowing smoothly through his limbs, and expressed in his undertakings. This is the perfection of beauty. This passage explains the fifth line statement. When the yang of the fifth line has not yet been eliminated, the fifth position is Xun, which represents the leg; but when the yang of the fifth line has been eliminated, the fifth position becomes Gen, which represents the hand. The leg of Xun combined with the hand of Gen forms the four limbs. Yu Fan says, "Kun represents affairs and careers," showing that the gentleman resides in the middle and holds the correct position, with beauty and goodness embodied in himself and expressed in his actions, thus achieving great good fortune. Qian and Kun are both辟卦 (elimination hexagrams): Qian is a hexagram of eliminating yin with yang, so its line statements often contain praise; Kun is a hexagram of eliminating yang with yin, so its line statements often contain warnings. However, the second and fifth lines of Kun say "good fortune" and "favorable," because they occupy the middle position of Kun, thereby displaying the virtue of Kun.

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。此釋上六爻辭也。極盛之陰以戰將盡之陽，而猶玄黃雜見，不能全勝，由其悖逆不順，天不福之。古今乾名犯分之輩，不遭凶禍而得以吉終者有幾人哉！聖人著之，以為萬世亂臣賊子戒。此一節釋爻辭。

The Wenyan Transmission says: Yin and Yang are evenly matched and must fight; because people might mistakenly think there is no Yang left, it is called "dragon"; also, since Yin has not yet separated from its own kind, it is called "blood." The term "xuanyuang" refers to the mixture of the color of heaven and the color of earth, where heaven is dark blue and earth is yellow. This passage explains the line statement of the sixth line at the top. When extreme Yin attacks Yang that is about to be exhausted, it still results in the mixture of xuanyuang and cannot achieve complete victory, because Yin is rebellious and not harmonious, and heaven does not bestow blessings upon it. Throughout history, how many people who sought fame and position and exceeded their proper roles have not met with misfortune and have ended their lives peacefully? The sage included this in the line statement to serve as a warning to all generations of rebels and lawbreakers. The above passage explains the line statement.

慧珠閣原本，岫巖多隆阿雯溪。

This volume is based on the original edition from Huizhu Pavilion, authored by Duolong'a, a native of Xiuyan, who goes by the courtesy name Wenxi.

【震下坎上，中互艮坤】臨：屯為二陽四陰卦，自臨來，二往升五，五來降二。蓋臨為重畫之震，震為長子，為諸侯，故卦辭曰建侯。虞氏謂坎二之初，以六子為卦母，推之他卦多未合也。

The lower trigram is Zhen, the upper trigram is Kan, and the intermediate trigrams are Gen and Kun. The primary hexagram is derived from the hexagram Lin. The hexagram Tun is composed of two yang lines and four yin lines, and it comes from Lin. In Lin, the line Nine in the Second moves up to the Fifth position, and the line Six in the Fifth moves down to the Second position. The hexagram Lin is formed by doubling the lines of the trigram Zhen. Since Zhen represents the eldest son and the feudal lords, the statement of Tun says "favorable for establishing feudal lords." Yu Fan argued that Tun is formed by moving the second line of Kan to the initial position. This approach treats the six trigrams of Zhen, Kan, Gen, Xun, Li, and Dui as the mothers of the hexagrams, and uses this method to derive other hexagrams, but most of these explanations do not make sense.

屯，元亨利貞，勿用有攸往，利建侯。一陽居二陰之下曰震，一陽居二陰之中曰坎，坎上震下，卦名屯。時當屯會，治之可得大亨，而又利於正。蓋屯不易治，前往多艱，惟封建諸侯以分任之，則得濟屯之道矣。

Hexagram Statement: Zun, great success and favorable for upholding correctness, not advisable to act rashly in movement, favorable for enfeoffing feudal lords. A single yang line located below two yin lines is called 'Zhen', and a single yang line located in the middle of two yin lines is called 'Kan'. With 'Kan' above and 'Zhen' below, the hexagram is named 'Zun'. The situation is one of difficulty and obstruction. If properly managed, great success can be achieved, and upholding correctness will be favorable. The difficulty of Zun is inherently hard to manage. Acting rashly in movement brings many dangers. Only by enfeoffing feudal lords and letting them share the responsibility of governance can the difficulty of Zun be effectively overcome.

彖曰：屯，剛柔始交而難生，動乎險中，大亨貞。雷雨之動滿盈，天造草昧，宜建侯而不寧。卦之所以名屯者，以屯者難也。坤與乾交，得乾之初而為震；再交，得乾之中而為坎。震之德，動也；坎之德，陷也。一陽甫動即陷陰中，是為剛柔始交而難生。比之物生初動，忽遇險阻，勾者不能畢生，萌者不能盡達，如屯字從□貫地，屈曲之也，故曰難也。

The Commentary on the Judgment says: "Zun, the union of the strong and the gentle begins and difficulties arise. In a dangerous situation, taking action leads to great success and maintaining correctness. Thunder and rain stir throughout the heavens and the earth. At the beginning of creation, the world was still chaotic and undeveloped, so at this time it is necessary to establish feudal lords and not to be complacent. This hexagram is named 'Zun' because 'Zun' means difficulty. When the Earthly Trigram K'un combines with the Heavenly Trigram Qian, it forms the Trigram Zhen by taking the first line of Qian. When they combine again, taking the middle line of Qian forms the Trigram Kan. The nature of Zhen is movement, and the nature of Kan is entrapment. A single yang line is about to move, but it immediately becomes trapped within yin, which is why it is said 'the union of the strong and the gentle begins and difficulties arise.' Taking the growth of all things as an analogy: when they first sprout, they meet with obstacles; the bent sprout cannot grow, and the newly sprouted seedling cannot reach its full potential. It is like the character 'Zun,' which depicts a sprout breaking through the earth (the original text here is missing one character), twisted and difficult to extend, hence the term 'difficulty.'"

顧時既遇屯，即不宜坐安於屯。震得乾元之氣，陽德主動，可致大亨；然動逢坎險，濟難宜有其方，故利貞正。蓋當重陰冱寒之候，萬物歸根，忽遇陽春，震雷坎雨盈滿天地，勾萌甲坼，屯難有於以頓解者。

However, since the situation has encountered difficulties and obstacles, one should not remain passively in such a state. The trigram Zhen (Thunder) receives the vital energy of Qian (Heaven), and Yang Virtue is characterized by action, thus leading to great success. Yet, once action is taken, it may encounter the dangers represented by Kan (Water), so in times of crisis, there must be a method to overcome it. Therefore, it is advantageous to maintain correctness. This is like a time of heavy Yin energy and severe cold, when all things retreat and take refuge. Suddenly, the arrival of Yang energy brings spring, with thunder and rain filling the heavens. The curled sprouts stretch out, and the shells crack open, thus the difficulties and obstacles can be resolved instantly.

然雷雨能解屯難，而雷雨又未能遽行。震雷在上，坎雨在下，則卦名解，始得為之雷雨作；若夫坎在震上，坎雨之降尚宜得時，是坎不得遽以雨名也，坎祗為雲，故大象曰雲雷屯。

However, although thunder and rain can resolve the difficulties of the initial situation, thunder and rain cannot descend immediately at this time. When thunder is above and rain is below, that is the Hexagram of Resolution, and it is then called "thunder and rain arise." But in the Hexagram of Obstruction, the rain (Kan) is above the thunder (Zhen), so the rain has yet to descend and must wait for the right time. Therefore, the Kan here cannot be hastily called "rain," but rather "cloud." Hence, the Great Image Commentary says "cloud and thunder, Obstruction."

此如國家新造，草創初基，冥昧未啟，尚待經畫，宜有承乾出震應運而與之人，掃除屯難，拮据勤勞，不遑寧處。震為長子，為雷，長子主器，雷震百里，故曰建侯也；坎為勞卦，故曰不寧也。

This is like a newly established country, with its foundation just begun, chaos still unsorted, and yet to be cultivated and planned. At this time, there should be a person who inherits the virtue of the Creative, rises from the position of Zhen, and comes into being in accordance with the trend, to clear away difficulties and toil diligently, without time for rest. Zhen represents the eldest son and thunder; the eldest son is responsible for the ancestral temple and ritual vessels, while thunder shakes over a hundred miles. Therefore, the Commentary on the Judgment says "establishing feudal lords." Kan is the hexagram of toil and hardship, hence it says "not at ease."

象曰：雲雷屯，君子以經綸。坎為水，變水言云，是雨尚未降，屯之象也。君子體此象，欲以展其經綸，解除屯難也。經綸猶經緯，地東西為緯，南北為經，震東坎北，陰陽錯雜如經緯然。

The Great Image Commentary says: Clouds and thunder gathering together signify the situation of "Zun" (Obstruction). The gentleman takes this as a model to manage and order the world. The trigram Kan originally represents water, but here it is described as clouds rather than water, because rain has not yet fallen, which is the image of difficulty in beginnings. The gentleman observes this image and thus should display his ability to manage and order the world, to remove difficulties. "Jinglun" is like the warp and weft of fabric: on the earth, the east-west direction is the weft, and the north-south direction is the warp. Zhen is in the east, Kan is in the north, yin and yang intermingle, just like the warp and weft interwoven.

初九：盤桓，利居貞，利建侯。陽剛有才，可以濟屯。初以陽剛居陽位，震動於下，宜健於行，而乃曰盤桓者，以屯故也。荀氏曰：「盤桓者，動而退也。」夫時既為屯，則即當力拯其屯。初為卦主，又為震主，震為長子，為諸侯，此為繼天出治者。雷出於地，震驚百里，萬物困蘇，何難不解。然欲濟屯運，不可無所事，固宜有為而因時制宜，不可躁妄；又須有守，必居貞而始利，責任不易負荷也，此所以盤桓而不遽進也。

The Line Statement says: "Initial Nine, hesitating and not advancing, it is advantageous to remain in a secure position and uphold correctness, and it is advantageous to grant fiefs to feudal lords. Initial Nine is yang and strong with ability, capable of rescuing the difficulties of the time. It is yang and in a yang position, with the Zhen trigram at the bottom and active, so it should be strong and vigorous in moving forward. However, it says 'wandering,' because it is in the time of difficulties. Xun Shuang said: 'Wandering means wanting to move but then retreating.' Since the situation is one of difficulties, one should make every effort to rescue it. Initial Nine is the main line of the entire hexagram, and also the main line of the Zhen trigram. Zhen represents the eldest son and the feudal lords, which are those who inherit the mandate of heaven to govern the world. Thunder arises from beneath the earth, shaking a hundred miles, and the困顿 (troubled) things all revive. What difficulty cannot be resolved? However, to rescue the time of difficulties, one cannot do nothing. Although one should take action, one must act according to the time, and not rush forward recklessly. At the same time, one must also hold on to something. One must remain in a secure position and uphold correctness, because this burden is not easy to bear. This is why it hesitates and does not rush forward hastily."

象曰：雖盤桓，志行正也；以貴下賤，大得民也。初位在下，震侯居之，是謂以貴下賤。出為震主，動而前往，以濟坎難，坎為眾，民象，震得坎眾，是為得民。

The Small Image Commentary says: Although hesitating and not advancing, the mind is devoted to promoting the right path; using a noble position to humble oneself and take a low place, thus winning great popular support. The first line is at the very bottom, yet the trigram Zhen, representing the feudal lords, is located there. This is called "using nobility to humble the lowly." It comes forth as the main element of the Zhen hexagram, acting and moving forward to relieve the dangers of Kan. Kan represents the multitude, which is the image of the people. When Zhen gains the multitude of Kan, it gains the people's support.

六二：屯如邅如，乘馬班如，匪寇婚媾，女子貞不字，十年乃字。馬氏曰：「邅如，難行之貌。」班，班旋不進也。虞氏曰：「匪，非也；字，妊娠也。」時值屯難，惟有陽剛之才乃克勝任。二為陰柔，又居陰位，邅如固宜。而二又鄰於初，初為震主，《說卦傳》曰「震於馬也，為善鳴」，是初為馬，二乘之。夫坎難在前，惟能前往乃出險陷，而班如不進，屯何由解？

The Line Statement says: Six in the Second, is stuck and unable to move forward, circling without advancing; it is not a bandit, but someone coming to propose marriage. The woman remains steadfast and refuses to marry, and after ten years she finally marries. Ma Rong said, "Zhan ru" means a difficult situation for movement. "Ban" refers to circling without moving forward. Yu Fan said, "Fēi" means not, and "zi" means pregnancy. At the time of difficulty in the initial situation, only a man of yang strength can take on the task. Six in the Second is yin and occupies a yin position, so being unable to move forward is natural. Moreover, Six in the Second is close to Nine at the Beginning, which is the main element of the Zhen trigram. The "Say of the Trigrams" says, "Zhen is associated with horses, and is good at making sounds." This shows that Nine at the Beginning represents a horse, and Six in the Second is riding on it. The danger of Kan lies ahead, and only by moving forward can one escape the peril. Now, if one circles without advancing, how can the difficulty in the initial situation be resolved?

顧二之所乘為初，而正應實為五。二為陰，五為陽，二自臨之五來，二五陰陽互易，有婚媾象。欲去屯難，是宜舍初以求五。雖居坎中，坎為盜，有似乎寇，而實為正應，實為以陰配陽，乃婚媾也。夫二與五應為夫婦，而二至四又為互坤，坤為腹，坎為血，坎血在腹，有似孕字。第屯難之時貴乎居貞，歷坤陰已盡，始見九五，則十年矣。十，陰數，傳曰「地十」，虞氏曰「坤為十年」。待字十年，不為不久，然未及十年，尚宜守貞，此屯之至也。

However, the six in the second position is riding on the nine at the beginning, but the one that corresponds directly with it is actually the nine in the fifth. The six in the second is yin, and the nine in the fifth is yang; the six in the second originally descended from the nine in the fifth of the hexagram of Approaching. The second and the fifth exchange their yin and yang positions, hence the image of marriage. To remove the difficulties of the initial situation, one should abandon the nine at the beginning and seek the nine in the fifth. Although the nine in the fifth resides in the center of the坎 (water) trigram, which represents bandits, it appears as a bandit but is actually the proper corresponding line to the six in the second, thus representing the union of yin and yang, which is marriage. The six in the second and the nine in the fifth correspond as husband and wife; and the lines two to four together form the earth trigram, which represents the abdomen. The water trigram represents blood, and the blood of water is in the abdomen, resembling the image of pregnancy. However, during the time of initial difficulties, it is important to remain calm and steadfast: one must wait until the yin lines of the earth trigram are exhausted before seeing the nine in the fifth, which takes ten years. Ten is the number of yin, as stated in the Great Treatise, "the earth is ten," and Yu Fan says, "the earth is ten years." Waiting for marriage for ten years is not long; yet if it is less than ten years, one should still remain steadfast, which is precisely the image of the initial difficulties reaching their peak.

象曰：六二之難，乘剛也；十年乃字，反常也。初為陽剛，六二乘之，陰乘陽則危，故曰難。反常，言反歸常道，遇五正應，出坎險也。六三：即鹿無虞，惟入于林中，君子幾不如舍，往吝。即，就也。鹿，野獸名。虞，虞人，掌鳥獸之官。吝，疵也。屯象草木始萌，萬物始生，不宜田獵。虞氏曰「震為麋鹿」，雖震之鹿可以獵，而出田非時，虞人不至。外卦為坎，《九家易》曰「坎為叢棘」，象林。即鹿者驅而入之，君子獨能見幾舍置以去。蓋三當震終互艮之首，震動之極，艮忽止之，《說卦傳》曰「震，動也；艮，止也」。總由屯難未解，往有小疵耳。

The Small Image Commentary says: The difficulty of line six in the second position is because it is above a strong line; taking ten years to marry is returning to the normal way. Line nine at the beginning is yang strength, and line six in the second is riding on top of it. Yin above yang is dangerous, so it is said 'difficult'. 'Returning to the normal way' means returning to the normal path, meeting line nine in the fifth position which is the correct response, thus escaping the danger of the Kan trigram. The line statement says: Line six in the third position, chasing a wild deer without the guidance of a gamekeeper, will only lead into the forest; a gentleman who acts according to the opportunity would rather give up and not chase, for forcing forward will bring minor regret. 'Chasing' means approaching or pursuing. 'Deer' is the name of an animal. 'Yu' refers to the gamekeeper, who is in charge of birds and beasts. 'Regret' is a minor fault. The hexagram Zun represents the initial sprouting of grass and trees, the beginning of all things, so hunting is not appropriate. Yu Fan says 'Zhen represents deer', although Zhen may have deer to hunt, hunting is not appropriate at this time, and the gamekeeper will not be present. The outer trigram is Kan. The Nine Families' Commentary says 'Kan represents thorny bushes', which exactly matches the image of the forest. Those chasing the deer drive the deer into the forest, but only a gentleman can perceive the situation and give up and leave. Line six in the third position is at the end of the Zhen trigram and the beginning of the Gen trigram: Zhen reaches its extreme, and Gen suddenly stops it. The Sayings on the Trigrams say 'Zhen is movement; Gen is stillness'. In the end, the difficulty of Zun has not yet been resolved, and proceeding further will only bring minor regret.

象曰：即鹿無虞，以從禽也；君子舍之，往吝窮也。禽，鳥獸之總名，從禽即鹿也。窮，困也，不肯舍之前往，致困，有吝疵也。六四：乘馬班如，求婚媾，往吉無不利。四與初應，初震之馬，四欲乘之，故亦班如而不進。然屯難方興，欲治屯者非一二人克勝其任。四為臣位，擇主有為，如舊婚媾，以此前往，有何不利。四比五陽，故曰婚媾；自下之上曰往。言四近於五，陰陽匹配，易於會合，不似二之應五中有所隔，必待十年之久方能相濟。四上往以求之，五用賢輔，亦樂得之。蓋應初則屯不解，故班如；比五則屯可濟，故利。

The Small Image Commentary says: Pursuing a deer without a herdsman to guide the way is chasing wild animals blindly; a gentleman should not pursue them, for if he does, he will fall into difficulties and regret. "Qin" refers to all birds and beasts, so pursuing qin means pursuing a deer. "Qiong" means being in a difficult situation: if one refuses to give up and goes forward, he will encounter difficulties and have minor regrets. The Line Statement says: Six in the Fourth, riding a horse and circling without advancing, going to propose marriage, going forward is auspicious, and there is no disadvantage. Six in the Fourth corresponds with Nine at the Beginning, and Nine at the Beginning is the horse of the Zhen trigram. Six in the Fourth wants to ride it, so it circles without advancing. However, difficulties are arising, and to manage these difficulties, one or two people cannot bear the burden. Six in the Fourth is in the position of a minister, so it should choose a wise ruler to accomplish something, just like an old marriage contract; thus, going forward is beneficial. Six in the Fourth is close to Nine in the Fifth, so it is called "marriage." Going upward is called "going forward." This means that Six in the Fourth is close to Nine in the Fifth, and the yin and yang are well matched, making it easy to meet. It is not like Six in the Second, which is separated from Nine in the Fifth by a position, requiring ten years before they can help each other. If Six in the Fourth goes up to meet Nine in the Fifth, Nine in the Fifth will want to employ capable people to assist, and will be happy to accept. In summary, if Six in the Fourth goes to meet Nine at the Beginning, the difficulties will not be resolved, so it is called "circling." If it goes to be close to Nine in the Fifth, the difficulties can be resolved, so it is beneficial.

象曰：求而往，明也。求君前往，是明於擇主者，蓋陽明陰晦，陰求陽明，故曰明也。九五：屯其膏，小貞吉，大貞凶。虞氏曰「坎雨稱膏」，《詩》云「陰雨膏之」。五為坎中，又與臨卦九二對易，以臨之兌澤易為屯之坎水，是屯其膏也。夫五為君，初為侯，既已建侯使侯治之，五祇宜定其殿最，優以爵賞，令侯各安其位，各子其民，則屯治矣。縱或恐有濫賞，不欲輕於錫予，固守其膏，是為小貞；能小貞則猶愛惜名器，獎勵人才，尚可云吉。若夫私其土田，澤不下逮，則功罪不分，諸侯攜貳，屯愈甚焉，大貞凶矣。

The Small Image Commentary says: going forward with a purpose is wise. Seeking and going toward a virtuous ruler is the mark of one who chooses a good master. Yang is bright and Yin is dark; Yin seeks the brightness of Yang, hence it is called "bright." The Line Statement says: Nine in the Fifth, accumulating the dewy moisture without giving it out, being steadfast in small matters brings good fortune, but being steadfast in great matters brings misfortune. Yu Fan says, "The rain in the Kan trigram is called dew." The Book of Poetry has the line, "The rain moistens the land." Nine in the Fifth is in the body of Kan, and also exchanges position with Nine in the Second of the Qian trigram. The兑 (Lake) in the Qian trigram is replaced by the Kan (Water) in the Zhen trigram, hence it is called "accumulating the dew." Nine in the Fifth is the ruler, and Initial Nine is the feudal lord. Since the ruler has already enfeoffed the feudal lords to govern separately, the ruler should only assess their performance and reward them with titles and honors, so that the feudal lords can each hold their positions and care for their people, thus resolving the difficulties. Even if one is worried about excessive rewards and unwilling to give them easily, holding fast to one's own resources, this is called "small fidelity." Being able to maintain small fidelity is still considered cherishing honor and rewarding talent, and can still be considered good fortune. However, if one hoards land and wealth for personal gain and does not distribute favors, then distinctions between merit and demerit are lost, the feudal lords become disloyal, and the difficulties will only grow worse, hence "great fidelity brings misfortune."

象曰：屯其膏，施未光也。虞氏曰：陽陷陰中，坎反離，光也。此言膏不宜屯而宜施也。上六：乘馬班如，泣血漣如。二乘初陽，四應初陽，上乘五陽，故皆曰乘馬；乘陽則危，而在屯會，故皆曰班如。五為坎中，《說卦傳》曰「坎於馬也，為美脊」，是坎亦馬也。卦位將終而欲退據五陽，陰柔無才，班如固宜。不知屯難之極宜漸解散，泣淚成血，至於漣如。漣，水波瀾也，坎為水，故曰漣。《九家易》曰：體坎為血，伏離為目，互艮為手，掩目流血，泣之象也。象曰：泣血漣如，何可長也。言屯極宜解，何可長屯也。

The Small Image Commentary says: Accumulating moisture, this indicates that the grace and favor have not yet spread widely. Yu Fan says: The yang is trapped within the yin, and when the Kan hexagram is reversed, it becomes Li. Li represents light. This means that the moisture should not be accumulated but should be given out. The line statement says: The sixth line at the top, riding a horse and circling without advancing, crying so much that tears flow like blood, continuously flowing. The second line is riding on the yang line at the beginning, the fourth line corresponds with the yang line at the beginning, and the sixth line at the top is riding on the yang line at the fifth position, so all of them are described as 'riding a horse'. When the yin is above the yang, it is dangerous, and during a time of difficulty, so they are all described as 'circling'. The fifth line is in the middle of the Kan hexagram. The Discourse on the Changes says 'Kan is associated with horses, and it represents a beautiful back'. This shows that Kan is also associated with horses. The sixth line at the top is at the end of the entire hexagram, yet it wants to retreat and rely on the yang line at the fifth position. It is yin and lacks ability, circling without advancing is natural. It does not understand that when the difficulty reaches its peak, it should gradually dissipate, but instead only knows to cry, with tears turning into blood, flowing continuously. 'Lian' refers to the waves of water, and since Kan represents water, it is said 'Lian'. The Nine Schools Commentary says: The original hexagram Kan represents blood, the hidden Li represents the eye, the mutual hexagram Gen represents the hand, using the hand to cover the eye and bleed, which is the image of crying. The Small Image Commentary says: Crying continuously, how can this last long? This means that when the difficulty reaches its peak, it should be resolved, how can it last for a long time.

【坎下艮上，中互坤震】觀：蒙為四陰二陽卦，五來降二，二往升五。觀為重畫之艮，艮為少男，為小子，故卦辭爻辭皆言童。虞氏謂艮三之二，而艮非陰陽聚卦，不合也。

The lower trigram is Kan and the upper trigram is Gen, with the intermediate trigrams being Kun and Zhen. The primary hexagram is derived from the hexagram Guan: Meng is a hexagram with four yin lines and two yang lines. The hexagram Guan is formed by moving the line nine in the fifth position down to the second position and the line six in the second position up to the fifth position. The hexagram Guan is formed by doubling the lines of Gen. Since Gen represents a young male and a small boy, the statement and line statements of Meng both refer to "child." Yu Fan argued that Meng is formed by moving the third line of Gen to the second position, but since Gen is not a hexagram of yin and yang combination, this explanation does not hold.

蒙：亨。匪我求童蒙，童蒙求我。初筮告，再三瀆，瀆則不告。利貞。一陽居二陰之上曰艮，上艮下坎，卦名蒙。蒙，蔽也。鄭氏曰：「人幼稚曰童，未冠之稱。瀆，褻也。」蒙不宜安於蒙，則宜求通，是為蒙亨。蒙自觀來，觀之五降為蒙之二，巽易為艮，坤易為坎。坎以中男居下卦之中，統諸陰以為卦主，則主卦者為我。

The Hexagram Statement says: "Meng, smooth and unimpeded." It is not I who seeks the ignorant child, but the ignorant child who seeks me. If the initial inquiry is made, he will be told. If he keeps asking repeatedly, he will be disregarded. It is advantageous to maintain the correct course. A single yang line situated above two yin lines is called "Gen" (Mountain). With "Gen" as the upper trigram and "Kan" (Water) as the lower trigram, the hexagram is named "Meng" (Obstruction). "Meng" means obstruction. Zheng Xuan explains: "A person in the stage of childhood is called 'tong,' referring to the period before the coming-of-age ceremony. 'Du' means to treat with disrespect or to be impertinent." The ignorant should not remain in ignorance but should seek enlightenment, which is why it is said "Meng is smooth." The hexagram "Meng" is derived from the hexagram "Guan" (Observation): the fifth line of "Guan" descends to become the second line of "Meng," the upper trigram "Xun" (Wind) is replaced by "Gen" (Mountain), and the lower trigram "Kun" (Earth) is replaced by "Kan" (Water). The yang line in the lower trigram, representing a middle son, is positioned at the center of the lower trigram, leading the yin lines and thus becoming the main element of the hexagram. Therefore, the "I" mentioned in the hexagram statement refers to this line.

五居艮中，艮為少男，當蒙之幼，則謂之童。五在觀卦為陽，今來居二，二五相易，有似於求，然非二往居五，是非我求童蒙，乃五來居二，實為童蒙求我。一往一來之間，師嚴道尊之象已隱寓焉。

Six in the Fifth is located within the structure of Gen, which represents the Young Male. This corresponds to the early, ignorant stage of childhood, hence it is called "child." In the hexagram Guan, the Fifth line was originally a yang line, but now it moves down to the second position, resulting in an exchange between the Second and Fifth lines. This appears as if there is a request; however, since it is not the Second line moving up to occupy the Fifth position, it is not "I" who is seeking the child, but rather the Fifth line descending to the Second position, which is actually the child seeking "me." In this mutual exchange of movement, the meaning of respecting teachers and elders is already implicitly contained.

而卦中互震坤，坎為通，互震為動，為聲音，故曰初筮告；至於再三，則為互坤，坤為迷，上為艮，艮止也，蒙昧已極，是謂之瀆，艮上止之，是不告也。蒙瀆不告，所以戒瀆。而二陽居中以啟五蒙，五亦居中以應之，是教者以正而學者亦以正也。養蒙貴正，故曰利貞也。

In the hexagram, the interacting trigrams include Zhen (Thunder) and Kun (Earth). Kan (Water) represents communication and clarity, and the interacting trigram Zhen represents movement and sound, so it is said, "The first divination reveals the truth" — the initial inquiry is answered directly. However, when one repeatedly and anxiously asks, it falls upon the interacting trigram Kun, which signifies confusion. The upper trigram is Gen (Mountain), which represents stillness. When confusion reaches its peak, it is called "repeated questioning," and Gen above stops it, which is "no response." Not responding to those who question repeatedly is a warning against negligence. Nine in the Second, with a yang line in the middle, enlightens Six in the Fifth's confusion, and Six in the Fifth also corresponds with it through the central position. This represents the teacher guiding with the right path and the learner seeking with the right path. Cultivating the young in the right way is essential, hence "favorable to uprightness."

彖曰：蒙，山下有險，險而止，蒙。蒙亨，以亨行時中也。匪我求童蒙，童蒙求我，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。坎艮兩合之卦，何以名蒙也？艮為山，為止；坎為險。坎險內陷，外復止，故名蒙。既蒙而又言亨，何也？坎水流行有通象，又自觀五之中下行於二，五為中，移居於二亦為中，是行得中也。

The Commentary on the Judgment says: "Meng, means mountain beneath danger, encountering danger and stopping, is called Meng. The reason Meng is smooth is because it follows the way of smoothness and conforms to the middle of the time. It is not I who seeks the naive, but the naive who seeks me; this is the harmony of the mind. The first divination gives an answer, because Nine in the Second is strong and in the middle. If there is repeated inquiry, and the inquiry is tedious, then it does not give an answer, because tediousness increases the confusion. Using the time when confusion is not yet cleared to cultivate the right path, this is the practice of the sage. The hexagram formed by the combination of Kan and Gen is called 'Meng'. Gen is mountain, which represents stopping; Kan is danger. The danger is trapped inside, and outside it is stopped, so it is called 'Meng'. Although it is called confusion, it is also said to be smooth. Why is that? Kan is water, which can flow and thus has the image of smoothness; moreover, it comes from the fifth line of the hexagram Guan, moving down to the second line: the fifth line is the middle, and moving to the second line is also the middle, which is called 'moving and being in the middle'."

匪我求童蒙，童蒙求我者，坎為心志，而觀五易來居之，是五以志應二也。初筮告者，剛得中位，坎通易於開啟故也。再三瀆，瀆則不告者，陰柔無為，三四又同居偏位，為其瀆愈見其蒙，告之無益也。此蒙所以貴於養，而養蒙又貴於正，蒙以養正，作聖之基，故利貞也。

He said "It is not I who seeks the naive, but the naive who seek me," because Kan represents the mind and will, and the fifth line of Guan moves down to occupy this position, which is six in the fifth, using the mind and will to correspond with nine in the second. He said "The first divination reveals," because nine in the second is strong and occupies the central position, and Kan signifies smoothness and ease, which is conducive to enlightenment. He said "Repeatedly being disrespectful, if disrespectful, then there will be no revelation," because the yin and flexible nature itself does nothing, and the third and fourth lines are both in biased positions; the more one is disrespectful, the more it shows his ignorance, and telling him nothing would be of no use. Therefore, cultivating the ignorant is important, and cultivating the ignorant is especially important to maintain correctness: cultivating the correct path when the ignorant is still unenlightened, is the foundation for becoming a sage, so it is said "favorable to maintain correctness."

象曰：山下出泉，蒙，君子以果行育德。山，艮象；泉，坎象。變水言泉者，泉為水之始，猶蒙為養正之始也。君子體蒙象，果行如坎水之流，育德如艮山之靜。

The Great Image Commentary says: When springs gush out from beneath the mountain, this is the hexagram of蒙 (Meng). The gentleman takes inspiration from it, acting decisively and cultivating virtue. "Mountain" is the symbolic image of 艮 (Gen), and "spring" is the symbolic image of 坎 (Kan). Here water is not mentioned but spring is, because spring is the beginning of water, just as Meng is the beginning of cultivating the right path. The gentleman observes the image of Meng: acting decisively is like the flowing water of Kan, and cultivating virtue is like the stillness of the mountain of Gen.

初六：發蒙，利用刑人，用說桎梏，以往吝。初為蒙始，陰柔居下，其蔽尤深，宜先有以威服之。蓋進德由於敬內，敬則由於知畏，用刑以威之，發蒙之利也。《九家易》曰「坎為法律」，故象刑人；坎又為桎梏，鄭氏曰：「木在足曰桎，在手曰梏。」坎為穿木，故象桎梏。桎乃五刑之末，所以禁錮罪人以防其逸者。

The Line Statement says: "Six at the Beginning, enlightening the ignorant, is favorable for using punishment to establish authority. If one merely loosens his shackles, there will be regret. Six at the Beginning represents the beginning of ignorance, being阴 and occupying a lower position, thus the obscuration is especially deep. One should first use authority to subdue him. Cultivating virtue arises from inner respect, and respect comes from understanding fear. Therefore, using punishment to establish authority is indeed a beneficial approach for enlightening the ignorant. The 'Nine Schools Commentary on the Book of Changes' says, 'Kan represents law,' so it takes the image of applying punishment to people; Kan also represents shackles. Zheng Xuan says, 'A wooden枷 on the feet is called "zhì," and on the hands is called "gù."' Kan has the image of piercing wood, so it takes the image of shackles. Shackles belong to the lightest degree of the five punishments, used to detain criminals and prevent escape."

夫人之就學，先收放心，而禮法之束縛有似罪人之桎梏，倘不率教，則夏楚以威之，《書》所云「撲作教刑」是也。是刑宜用不宜說。坎又為隱伏，故象說。說桎梏以往，則蒙無畏心，安肆日偷，有吝疵矣。象曰：利用刑人，以正法也。

A person begins to learn, and first must restrain the mind from indulgence. The constraints of propriety and law are like shackles on a criminal. If one refuses to obey instruction, then the rod is used to establish authority. The phrase "pu zuo jiao xing" from the Book of Documents, the Shun Classic, refers to this meaning. Thus, punishment should be used, and should not be easily removed. The trigram Kan also signifies concealment and hidden danger, hence it also takes the image of "shuo (tuo)" which means removal. If one merely removes the shackles and allows unrestrained development, the young learner will have no sense of fear, will be indulgent and unrestrained, gradually becoming careless and negligent, which would lead to regret. The Small Image Commentary says: it is advantageous to use punishment to establish authority, in order to correct the law.

九二：包蒙吉，納婦吉，子克家。包，容也。一陽居中，教養群陰，有似包容之者，故曰包蒙。夫陽大陰小，則陰既象稚子；而陽男陰女，則陰又象婦人。大能包小，故蒙曰包；男宜納女，故婦曰納。且其所云納，又不僅同夫陰陽比附已也。

The Line Statement says: Nine in the Second, if one can include the ignorant and thus be fortunate, and if one marries a woman and thus is fortunate, then the son can support the family. "包" means to contain. A yang line occupying the middle position of the lower trigram teaches and nurtures many yin lines, which is like containing them, hence "包蒙." Yang is strong and yin is weak; yin symbolizes immature children. Yang represents a man, yin represents a woman, and yin also symbolizes a woman. The strong can contain the weak, so "包" is used in reference to the ignorant. A man should marry a woman, hence "纳" is used in reference to a woman. Moreover, the "纳" here is not simply about the mutual attraction between yin and yang.

二陽五陰，原為正應，而二又自觀之五來降，觀之五以為蒙二。五在觀為巽，為長女；二在蒙為坎，為中男。長女歸中男，似彼與之而此取之者，故曰納婦也。自其包蒙言之，則二為師；自其納婦言之，則二為子。二為陽爻，剛中持正，則非不肖之子，蓋能振家聲者，子克家矣。是包蒙則師道盡，固吉；納婦則子道盡，亦吉。二為卦主，故有此象也。象曰：子克家，剛柔接也。接，交也。二為陽剛，初三二柔相比，五柔相應，是以一剛交眾柔也，故曰剛柔接。

Nine Two is a yang line, and Six Five is a yin line; they are naturally in proper correspondence. Moreover, Nine Two comes down from the fifth line of the Guan hexagram to become the second line of the Meng hexagram. The fifth line in Guan belongs to the Xun trigram, which represents the elder daughter; the second line in Meng belongs to the Kan trigram, which represents the middle son. The elder daughter marrying the middle son is like the side giving away a daughter and the other side receiving her, so it is called 'nuptial union'. From the perspective of 'bao meng' (enveloping ignorance), Nine Two is the teacher; from the perspective of 'na fu' (nuptial union), Nine Two is the son. Nine Two is a yang line, strong, upright, and centered, so it is not an unworthy son. The one who can restore the family's reputation is precisely 'zi ke jia' (the son upholding the family). Therefore, encompassing ignorance fulfills the role of a teacher, which is naturally auspicious; taking a wife fulfills the role of a son, which is also auspicious. Nine Two is the main line of the hexagram, so it has these images. The Small Image Commentary says: the son upholding the family is the meeting of yin and yang. 'Jie' means to meet. Nine Two is a yang line, and the two yin lines of Chou One and Li Three are adjacent to it, while the yin line of Wu Five corresponds with it. This is a single yang line meeting many yin lines, so it is called 'yang yin jie' (meeting of yang and yin).

六三：勿用取女，見金夫，不有躬，無攸利。蒙之從師，有似女之從夫；蒙之不宜見異思遷，猶女之不宜見金惑志也。三與上應，而與二比，二上皆陽，陽為夫，陰宜從之。然教蒙有主，上為正應而非蒙師，三則為上所惑。上為陽，陽剛象金，曰金夫。見此金夫，不有其躬，如此女也，豈可取之，勿用宜矣。夫取女欲利，女既不貞，利於何有，故曰無攸利。

The Line Statement says: Six in the Third, do not take this woman. She loses herself when she sees a wealthy and powerful man, and there is no benefit. A young student following a teacher is like a woman following her husband; the student should not be fickle, just as a woman should not be tempted by wealth. Six in the Third corresponds with Nine at the Top, and is adjacent to Nine in the Second. Nine at the Top and Nine in the Second are both yang lines. Yang represents husband, and yin should be obedient. However, the education of the student has its own master. Although Nine at the Top is the correct corresponding line, it is not the teacher of the student. Six in the Third is misled by Nine at the Top. Nine at the Top is yang, and yang is taken as metal, so it is called "metal husband." When one sees this "metal husband," one cannot keep oneself, and such a woman is not suitable to marry. Therefore, it is appropriate to say "do not use." Marrying a wife is for benefit, but since this woman is not proper, there is no benefit to speak of. Hence, it says "there is no benefit."

象曰：勿用取女，行不順也。三以求二為順，乃不求二而惑於上，女既失身，取之無利也。六四：困蒙，吝。四為陰柔，又居陰位，為艮之初，互坤之中，陰柔無才，止於坤迷，是困象也。蒙以求通意，不欲困，蒙而曰困，有吝疵矣。

The Small Image Commentary says: Do not marry this woman, for her conduct is not in accordance with the Way. The Sixth Trigram should have sought the Ninth Trigram in the Second position to be in harmony, but now she does not seek the Ninth Trigram in the Second position and is instead deceived by the Ninth Trigram at the Top; since the woman has already lost her purity, marrying her brings no benefit. The Line Statement says: Being trapped in confusion, there is regret. The Sixth Trigram in the Fourth position is Yin and weak, and occupies a Yin position, located at the beginning of the mountain trigram and the middle of the earth trigram. Being Yin and weak without ability, she is stopped by the confusion of the earth trigram, which is the image of being trapped. Confusion is originally intended to seek clarity, and one does not wish to be trapped; now being confused and trapped, there is regret.

象曰：困蒙之吝，獨遠實也。陽剛為實，四與二上兩陽俱有所隔，不能相比，又不能相應，故曰遠實。眾陰皆近陽，惟四獨遠之，是以困至於吝也。六五：童蒙，吉。陸氏曰：六五陰爻在蒙暗，又體艮少男，故曰童蒙。陰居尊位而能下賢以應九二，是求坎通，不安於蒙者也，故吉。象曰：童蒙之吉，順以巽也。三應上非蒙主，故曰不順；五應二得蒙主，故曰順；五尊下求二賢，故曰巽。

The Small Image Commentary says: The regret of being trapped in confusion is because it is distant from reality. Yang is called "real," and the sixth line at the fourth position is separated from the second and the top yang lines, neither adjacent nor corresponding, so it is said to be "distant from reality." All other yin lines are close to yang lines, but the fourth line is distant, hence the regret. The Line Statement says: The sixth line at the fifth position, the child in confusion, is auspicious. Lu Ji says: The fifth line is a yin line, located in the state of confusion and darkness, and belongs to the young male of the mountain, so it is called "child in confusion." A yin line occupying a high position and humbly yielding to the virtuous, responding to the second line, is someone who seeks the passage of the water, unwilling to remain in confusion, hence auspicious. The Small Image Commentary says: The reason the child in confusion is auspicious is because it is gentle and humble. The third line corresponds to the top line, which is not the master of the teacher, hence "not harmonious"; the fifth line corresponds to the second line, obtaining the master of the teacher, hence "harmonious"; the fifth line, in a high position, humbly seeks the second line, the virtuous person, hence "Xun" — humility.

上九：擊蒙，不利為寇，利禦寇。眾陰為蒙，二上兩陽為發蒙之人。但二以中正為包，而上以高亢為擊。擊，撲也。夫陽見陰伏，諸陰原有寇象，且下卦為坎，坎又為盜，而上過剛以遇之，必見敲撲。蓋艮為手，為多節之木，木以手持，擊之象也。

The Line Statement says: "At the top, nine, using beating to deal with confusion; being a robber is not advantageous, but resisting robbers is advantageous. Many yin lines represent confusion, while the two yang lines, nine two and nine top, are the ones who enlighten the confusion. However, nine two, relying on the virtue of being upright and moderate, 'encompasses' it, while nine top, due to its lofty and strong nature, 'beats' it. 'Beating' means striking. When yang appears, yin retreats. The many yin lines originally have the image of robbers; moreover, the lower trigram is Kan, which also represents robbers, and nine top treats them with excessive strength, thus inevitably inviting beating. Gen represents hands and also represents a multi-jointed tree; holding a stick in the hand is the image of striking."

顧蒙祗宜養，上則擊之如寇，下亦豈能率服？況剛強傲物，暴虐陵人，上先如寇，為寇以擊蒙，是以寇擊寇：寇強則反噬，寇弱則紛散矣。惟不擊之，從而御之，御者止也，有艮止之德，庶得養蒙之道，利在御也。象曰：利用禦寇，上下順也。卦體二上為陽，中夾三陰為互坤，為順。上為寇，是上不順；下為寇，是下不順，故不宜擊而宜御也。

But cultivation of the蒙昧 should be nurtured, how can the superior person treat them like bandits and strike them? Then how could the people below obey? Moreover, if the superior person is strong and arrogant, cruel and oppressive, he himself becomes a bandit, then he uses the bandit's attitude to strike the蒙昧, which is like bandits attacking bandits: if the other side is strong, he turns to bite them; if the other side is weak, he scatters and flees. Only by not striking but by defense—'御' means to stop, possessing the virtue of艮's stopping—can it be close to the way of nurturing蒙昧, so it is beneficial to '御'. The 'Small Image Commentary' says: it is beneficial to defend against bandits, so that both superior and inferior are harmonious. Looking at the structure of the hexagram, the second line and the top line are yang, with three yin lines in between forming the mutual structure of坤, which represents harmony. If the superior person becomes a bandit, it is not harmonious above; if the inferior person becomes a bandit, it is not harmonious below; thus, it should not be striking but defense.

【乾下坎上，中互離兌】大壯。需為四陽二陰卦，自大壯來。虞氏曰：大壯四之五。蜀才曰：此本大壯卦，六五降四，九四升五。需：有孚，光亨，貞吉，利涉大川。乾居坎後，不宜妄動，待時以濟，有需象焉，故卦名需。需有坎孚，坎為心志，陽剛中實，故曰有孚。坎下互離，坎為月，離為日，日月並明，坎又為通，故曰光亨。乾健於行，坎水為川，乾涉坎川，惟有孚信守正者能之，故涉曰利涉。利則亨，出坎險矣。

The primary hexagram has the lower trigram Qian (Heaven) and the upper trigram Kan (Water), with the intermediate trigrams Li (Fire) and Dui (Lake) emerging between them. The hexagram of Xun belongs to the category of four yang lines and two yin lines, derived from the hexagram of Dazhuang. Yu Fan said: it comes from the fourth line and the fifth line of Dazhuang being exchanged. Shu Cai said: this is originally the hexagram of Dazhuang, with the line six in the fifth position descending to the fourth position and the line nine in the fourth position ascending to the fifth position. The hexagram statement says: Xun has sincerity, brightness and smoothness, holding to the correct path brings good fortune, and it is favorable to cross a great river. Duolong'a explained: the trigram Qian is located after the trigram Kan, with danger and difficulty ahead. At this time, one should not act rashly but wait for the right opportunity to overcome the danger, which is the image of "waiting," hence the name of the hexagram "Xun." The hexagram of Xun contains the sincerity of Kan. Kan is the trigram of the heart and mind, with one yang line in the center and solidity in the middle, and solidity is sincerity. Therefore, the hexagram statement says "having sincerity." Below the trigram Kan, the intermediate trigram Li emerges. In the Book of Changes, Kan represents the moon and Li represents the sun, both shining at the same time. Kan also signifies smoothness and passage, so it is said "bright and smooth." The virtue of Qian is to be active and vigorous, and Kan water is the great river to be crossed. Using Qian to cross the river of Kan is only possible for those who have sincerity and hold to the correct path, so crossing the river is said "favorable to cross." Being favorable leads to smoothness, thus escaping the danger of Kan.

彖曰：需，須也，險在前也。剛健而不陷，其義不困窮矣。需有孚，光亨，貞吉，位乎天位，以正中也。利涉大川，往有功也。此卦何以名需？蓋需者，須也。其字從雨從而。《春秋》宣公八年：冬十月己丑，葬我小君敬嬴，雨，不克葬；庚寅，日中而克葬。《公羊傳》曰：而者何？難也。《穀梁傳》曰：緩辭也。遇雨不進，止須也。需字有須義，故曰須也。

The Commentary on the Judgment says: "Need" means waiting, because danger is blocking the way ahead. The trigram Qian represents firm and strong virtue, which does not fall into the danger of Kan. Therefore, its meaning does not lead to hardship or destitution. "Need with sincerity, bright and prosperous, firm and auspicious" is because the nine in the fifth position occupies the position of the Son of Heaven and is both central and upright. "Beneficial to cross great rivers" means that going forward will surely succeed. Duolong'a explains: why is this hexagram called "Need"? Because "need" is "xu," meaning waiting. Looking at the character, "need" has "rain" on top and "er" below. In the Spring and Autumn Annals, the eighth year of Duke Xuan's reign, it is recorded that on the day of Jichou in the tenth month of winter, the burial of Duke Lu's consort Jingying was to be held, but it could not be carried out because of the rain; on the day of Gengyin, the burial was finally completed at noon. The Commentary of the Gongyang School explains the character "er" saying: "What does 'er' mean? It means difficulty." The Commentary of the Gualang School says that it is a slow way of expressing. Meeting rain and being unable to proceed, one can only stop and wait—this is exactly the meaning of "xu" in the character "need," so the Commentary on the Judgment says, "Need, xu also."

乾健於行，而坎險在前，需時以濟，庶不至陷溺其身。蓋乾德剛健，自能出險，不為坎困，其義宜如是耳。從知妄動無功，慎重有濟，卦義固然。而以卦象言之，坎為心為孚，是為有孚；互離連坎，日月交輝，是為光亨；五陽正中，是為貞。雖坎水在前謂之大川，而乾剛健行，上應坎孚以涉之，亦必光耀而亨通有功矣。如是以往，何不利之有也。

The trigram Qian represents strength and movement, yet there is a danger ahead represented by Kan. One should wait for the right opportunity to overcome the danger, thus avoiding being trapped in it. The virtue of Qian is strong and vigorous, capable of overcoming difficulties on its own, and will not be confined by Kan. This is the inherent principle. Therefore, reckless action leads to nothing, while carefulness ensures success, as determined by the meaning of the hexagram. From the hexagram image: Kan represents the heart and sincerity, which corresponds to the phrase "there is sincerity." The interacting trigrams include Li connected to Kan, symbolizing the mutual illumination of sun and moon, which corresponds to "bright and smooth passage." The line Nine in the Fifth, being a yang line in the central position, corresponds to "uprightness." Although a great river (Kan) lies ahead, the strong and vigorous nature of Qian moves upward, aligning with the sincerity within Kan. By relying on this sincerity, one can surely cross the river, shining brightly and achieving success. Thus, how could there be any disadvantage?

象曰：雲上於天，需，君子以飲食宴樂。虞氏曰：坎為雲，雲上於天而猶未雨，亦需象。此需之別義，大象多類此。離火坎水，坎又為酒，兌口食之，飲食象；大壯震為喜笑，宴樂象。

The Great Image says: clouds have risen into the sky but have not yet become rain, which is the meaning of "Need" (Xu); the gentleman takes inspiration from this image, calmly eating, drinking, and enjoying feasts in anticipation of the right moment. Yu Fan says: Kan represents clouds, which have risen into the sky but have not yet fallen as rain, which is also an image of waiting. This is another meaning of "Need" — the Great Image takes its meaning from such images, mostly belonging to this category, and does not necessarily have to be consistent with the meaning derived from the line statements of the hexagram. Regarding "eating and drinking and enjoying feasts": Li represents fire, Kan represents water, and water on top of fire is suitable for cooking, while Kan also represents wine, and Dui represents the mouth, using the mouth to enjoy food is the image of "eating and drinking"; the hexagram Need comes from Da Zhuang, and the lower trigram of Da Zhuang is Zhen, which represents joy and laughter, hence the image of "enjoying feasts."

初九：需于郊，利用恆，無咎。郊，曠遠之地。《爾雅》曰：邑外謂之郊。虞氏曰：乾為郊。坎在前宜需，初遠於坎，利於恆守，不犯險難，則無咎。象曰：需于郊，不犯難行也；利用恆無咎，未失常也。難謂坎，坎水險陷，故曰難。郊距坎尚遠，需此不行，不至犯難也。未失常者，恆居初位，未失需之常道，故利無咎也。

The line statement for the first line (Initial Nine) says: Waiting in the outskirts, it is appropriate to maintain constancy and there will be no fault. "Outskirts" refers to a vast and distant place. The Er Ya says, "Outside the city is called the outskirts." Yu Fan says that the Qian trigram represents the outskirts. The danger of Kan is ahead, so waiting is appropriate; since the Initial Nine is farthest from Kan, it is suitable to remain steadfast in its position and not interfere with the danger, thus avoiding fault. The Small Image Commentary says: "Waiting at the outskirts" means not taking risks in advance; "It is appropriate to maintain constancy without fault" means not losing the constant way. Here, "difficulty" refers to Kan, which represents water danger and peril, hence called "difficulty." The outskirts are still far from Kan, so staying there and not advancing will not lead to encountering the danger. The phrase "not losing the constant" means that the Initial Nine remains in the lowest position, not deviating from the constant way required by "Need," so it is appropriate to maintain constancy without fault.

九二：需于沙，小有言，終吉。沙，水散石也。二當互兌之始，兌為澤，其於地也為剛滷，沙象。兌為口舌，乾為言，小有言象。沙雖非水，而近水之地多沙，需于沙固異於郊，而待時以濟，不免兌言之可畏。兌又為說，終吉也。象曰：需于沙，衍在中也；雖小有言，以吉終也。衍，平衍。沙地平衍，需于沙尚可少安以待濟，雖小有言，無有失也。

The line statement for line nine two says: waiting on sandy ground, there is some verbal dispute, but ultimately it is auspicious. 'Sand' refers to small stones scattered in water. Nine two is at the beginning of the mutual structure of the Dui hexagram. Dui represents a marsh, and the 'Say Hexagram' says that Dui 'is like the earth being hard and salty'. Salty and alkaline land is the image of sand. Dui governs speech, and Qian governs words, together forming the image of 'a little speech'. Although sand is not water, it is often found near water, so 'waiting on sand' is closer to danger than 'waiting in the outskirts', yet one still needs to wait for the right time to cross the danger, thus inevitably leading to some verbal disputes, which is quite worrying. Fortunately, the virtue of Dui is 'speech', meaning harmonious and pleasant, so the outcome is still auspicious. The small image commentary says: 'waiting on sand' means being in a flat and open place; although there is some idle talk, it ultimately ends auspiciously. 'Yan' means flat and wide. The sandy ground is flat, so waiting there allows one to rest a bit and wait for the right time to cross the danger. Even though there is some idle talk, there is no real loss.

九三：需于泥，致寇至。三鄰坎水矣。荀氏曰：親與坎接，故稱泥。是三所需在此也。夫坎既為水而又為盜，需於險地，寇盜之藪，是寇之至，三自致之。象曰：需于泥，災在外也；自我致寇，敬慎不敗也。虞氏曰：坎為災。外卦為坎，故曰在外。外有坎災，尚不知避，而需以招寇，倘不敬慎，鮮有不敗者。三為互離體，中虛，敬慎象。

The third line statement says: Waiting in the mud, leading to the arrival of thieves. The third line is adjacent to the Kan trigram, which represents water. Xun Shuang said: It is directly connected to Kan, so it is called 'mud'—the place where the third line is waiting is here. Kan represents both water and thieves; waiting in such a dangerous place is exactly where thieves gather, so the coming of thieves is something the third line has invited itself. The Small Image Commentary says: 'Waiting in the mud,' the disaster is in the outer trigram; 'inviting thieves upon oneself,' as long as one is respectful and cautious, one will not fail. Yu Fan said that Kan represents disaster. Kan is indeed the outer trigram, so it is said 'disaster is outside.' There is danger from the outer trigram of Kan, yet one does not know to avoid it, and instead stays there waiting, which is like inviting thieves to come; if one is not respectful and cautious, few will not fail. The third line belongs to the interacting trigram of Li, and the middle line of Li is empty, emptiness allows for receiving and being cautious, which is exactly the image of 'respectful and cautious.'

六四：需于血，出自穴。坎為血卦，四在坎初，故曰需于血。夫坎陰象血，而坎陷又象穴，既需於坎中，亦即陷於穴中。陷貴能出，虞氏曰：震為出。是宜體大壯之震以出坎穴矣。象曰：需于血，順以聽也。四在大壯為震，震動可以出穴；今易為坎，不能遽出。坎為耳，聽象。四以陰居陰位，柔而不躁，順象。順以聽之，得需義矣。

The fourth line statement says: waiting in blood, emerging from a cave. The "Commentary on the Changes" takes Kan as the "blood hexagram." The fourth line is at the beginning of the Kan structure, hence it says "waiting in blood." Kan is yin, and yin is represented by blood; Kan also signifies a pit, and a pit is like a cave. Since one is waiting in Kan, it is as if one is trapped in a cave. Once trapped, the important thing is to be able to emerge. Yu Fan says that Zhen represents emergence. The fourth line originally came from the Dazhuang hexagram, and the lower part of Dazhuang is Zhen, so it should understand the dynamic energy of Zhen to escape from the cave. The "Small Image Commentary" says: "waiting in blood" means being gentle and waiting for the right time. In the Dazhuang hexagram, the fourth line is Zhen, which is dynamic and could have emerged from the cave; now it has become Kan, so it cannot immediately emerge. Kan represents the ear, which is the image of "hearing"; the fourth line, being a yin line in a yin position, is gentle and not impetuous, which is the image of "gentleness." Being gentle and waiting without rash action conforms to the meaning of "needing."

九五：需于酒食，貞吉。荀氏曰：五互離，坎水在火上，酒食之象。需者飲食之道，故坎在需象【象：家】為酒食也。居坎之中，得正濟險，此需之至吉者。象曰：酒食貞吉，以中正也。

The fifth line statement says: Waiting in the midst of food and drink, maintaining uprightness brings good fortune. Xun Shuang said: The nine five is within the mutual structure of the Li hexagram. The Kan water is above the Li fire, which is the image of cooking food and drink. The hexagram "Xu" originally contains the meaning of food and drink, so when Kan is within Xu, it takes the image of food and drink (the original text reads "Xu Xiang," but the collation notes say "Xiang" should be "Jia," meaning "Xu Jia," referring to the hexagram Xu itself). The nine five is in the middle of the Kan structure, thus both central and upright, capable of overcoming danger. This is the most auspicious line in the hexagram Xu. The Small Image Commentary says: Waiting in food and drink with uprightness brings good fortune, because the nine five is both central and upright.

上六：入于穴，有不速之客三人來，敬之終吉。四在坎初，陷尚未深，猶冀其能出穴；至上則為坎險之極，是坎之穴上入之矣。既入穴中，誰肯繼至？惟下乾三陽，剛健不陷，不待徵召，漸進前來。馬氏曰：速，召也。上無出險之才，猶能敬客，上來出險。蓋陰虛象敬，敬得需義，故終吉。象曰：不速之客來，敬之終吉，雖不當位，未大失也。需時出險，惟陽剛能之，陰柔非其位也。未大失者，敬以需之，終吉也。

The line statement for the sixth line at the top says: Falling into a cave, there are three unexpected guests who come, and they are treated with respect, ultimately resulting in good fortune. The sixth line is at the beginning of the Kan trigram, so it has not yet fallen into the trap deeply, and there is still hope that it can emerge from the cave. However, by the time it reaches the sixth line at the top, it has reached the extreme point of the Kan danger, and the deep cave of Kan has been entered by the sixth line at the top. Once inside the cave, who would be willing to follow? Only the three yang lines of the lower trigram Qian, which are strong and upright and not trapped, do not need to be summoned, but will come step by step. Ma Rong said: "Speed" is equivalent to summoning. The sixth line at the top lacks the ability to escape the danger itself, yet it understands how to treat the guests with respect, relying on these three yang lines to rescue it from the dangerous situation. A yin line is empty, and emptiness is like "respect." Being able to show respect aligns with the principle of "Need," so it ultimately results in good fortune. The Small Image Commentary says: Unexpected guests arrive, and they are treated with respect, ultimately resulting in good fortune; the sixth line at the top, although occupying an inappropriate position, does not have great faults. In the Need hexagram, escaping from danger can only be achieved by the yang lines, and yin lines are not suitable for this position. The phrase "not having great faults" refers to its ability to wait with respect, so it ultimately attains good fortune.

【坎下乾上，中互巽離】遯。訟為二陰四陽卦，自遯來。虞氏曰：遯三之二也。荀氏曰：陽來居二而孚於初。蜀才曰：此本遯卦，二進居三，三降居二。訟：有孚窒惕，中吉，終凶，利見大人，不利涉大川。內坎外乾，有不欲執平爭象見焉，故卦名訟。訟者多偽，貴有孚信以窒其源；訟者無懼，貴能怵惕以遏其流。訟能中止，乃可言吉；爭訟不已，必欲終之，所失者大，有凶災矣。夫既爭訟，豈能知惕？而所以惕中不訟者，賴有聽訟之大人在也。大人聽訟，明則能察，勇則能斷，始則民服，繼則民畏。見此大人，曲直立辨，不蹈終訟之危，所以雲利。若必欲終之，不懼爭訟之凶，如涉川然，終則不利矣。

The primary hexagram has the trigram Kan (Water) as its lower trigram and the trigram Qian (Heaven) as its upper trigram, with the trigrams Xun (Wind) and Li (Fire) appearing in the middle. The hexagram of讼 (Contention) is a hexagram with two yin lines and four yang lines, derived from the hexagram of遁 (Retreat). Yu Fan said: it is the hexagram of遁 with the third line descending to the second position. Xun Shuang said: a yang line descends to the second position and forms a relationship of trust with the line Six at the beginning. Shu Cai said: originally it was the hexagram of遁, with the second line advancing to the third position and the third line descending to the second position. The hexagram statement says: contention has sincerity but is obstructed, the mind is cautious and fearful, if contention is stopped halfway it is auspicious, but if contention continues until the end it is inauspicious; it is favorable to see a great person, but not favorable to cross a great river. Duolong'a explained: the inner trigram is Kan, which represents danger; the outer trigram is Qian, which represents strength. Within there is danger, but on the outside there is strength, containing the image of unwillingness to be impartial and inevitably leading to contention, hence the name of the hexagram is "Contention." Those who go to court often embellish their cases, so sincerity is valued to block the source of contention; those who go to court often have no fear, so caution is valued to prevent the spread of contention. Only when contention is stopped halfway can it be considered auspicious; if contention continues without end, the loss is great and misfortune will follow. Once a case has been brought to court, how can one still be cautious? The reason one can stop contention midway and not continue is entirely due to the presence of a "great person" who hears cases. A great person who adjudicates cases can clarify facts through clear insight and make decisions decisively; at first the people are convinced, then they are in awe. Seeing such a great person, right and wrong are clearly established on the spot, so one will not take the dangerous path of continuing contention, hence the hexagram statement says "favorable to see a great person." If one insists on continuing contention without fear of its misfortune, it is like trying to cross a great river, and the outcome will inevitably be unfavorable.

彖曰：訟，上剛下險，險而健，訟。訟有孚窒惕，中吉，剛來而得中也。終凶，訟不可成也。利見大人，尚中正也。不利涉大川，入于淵也。此卦何以名訟也？卦之上為乾，乾體剛；卦之下為坎，坎德險，是為內險而外健。險健若此，易致爭鬬，故名訟。訟自遯來，遯下為艮，艮中陰虛而易為坎中陽實，是為有孚窒。坎為加憂，為勞卦，人能憂勞，是為惕中。夫訟不可以終成，三為內卦之終，上為外卦之終，其在遯卦，三上皆剛；今以三之剛下來居二，是為剛來得中。來者，自上之下之謂。三與上原不應而今相應，不至兩剛相敵，故曰不終訟。

The Commentary on the Judgment says: The hexagram of Strife has a strong upper trigram and a dangerous lower trigram. The inner trigram is dangerous and the outer trigram is strong, thus forming strife. "Strife with sincerity, obstruction, vigilance, and middle goodness" is because a strong line comes down and occupies the middle position; "ending in misfortune" means that litigation should not be pursued to the end; "favorable to see a great man" indicates the value of uprightness and correctness; "unfavorable to cross a great river" means that one may fall into a deep abyss. Duolong'a explains: why is this hexagram called "Strife"? The upper trigram is Qian, which is strong in nature; the lower trigram is Kan, which is characterized by danger and difficulty. Combined, this represents an inner mind full of danger and an outer display of strength. When danger and strength are combined, they easily lead to conflict, hence the name "Strife." The hexagram of Strife comes from the hexagram of Retreat: the lower trigram of Retreat is Gen, whose middle line is yin and thus empty. When replaced by Kan, the middle line becomes yang and thus solid. A solid middle line signifies sincerity, which corresponds to the hexagram statement "with sincerity, obstruction." In the Book of Changes, Kan is referred to as "adding worry" and is also called the "labor hexagram." When a person is worried and cautious, this is "vigilance in the middle." Litigation should not be pursued to the end: the third line is the end of the inner trigram, and the top line is the end of the outer trigram. In the hexagram of Retreat, both the third and top lines are yang lines, and two yang lines cannot correspond. Now, the third yang line descends to the second position, which is what the Commentary on the Judgment refers to as "a strong line coming down and occupying the middle." The term "coming down" refers to movement from the top to the bottom. Originally, the third and top lines did not correspond, but now the third line becomes yin and corresponds with the top line. Thus, there is no confrontation between two strong lines, and therefore, strife does not reach its end.

訟本凶事而云吉者，惟訟不終成乃吉也。若五陽居尊位，剛而得中，是為大人，見之則訟息，故曰利。坎水在下，是為大川，其險類訟，涉之不利。大人在上，欲以無訟化天下，見之者宜惕於中矣。大川即淵也，不利於涉，入者則溺，猶之爭訟一意孤行，至陷於險地而不能出，訟不可終成矣。

Litigation is inherently a bad matter, yet the Hexagram Statement says "auspicious." This is because it is auspicious only when litigation does not proceed to the end. The Nine in the Fifth holds a Yang line in the exalted position, being strong and balanced, which is called "the Great Man." When one sees the Great Man, disputes are resolved, hence it says "it is advantageous to see the Great Man." The Water trigram is in the Lower Trigram, which is referred to as "great river." Its danger is similar to litigation; attempting to cross it is not beneficial. The Great Man is above, originally intending to teach the world "no litigation," and those who see him should feel caution in their hearts. "Great river" is also what the Commentary on the Judgment calls "depth," which is not favorable for crossing. Venturing into it will lead to being overwhelmed, just as when one insists on litigation, eventually falling into danger and unable to escape. This explains that litigation should not be pursued to its conclusion.

象曰：天與水違行，訟，君子以作事謀始。天氣清輕上浮，水氣沈滯下潤；乾為西北方之卦，坎為正北方之卦，水流東南，背乾而行，皆違行之象。如人行違，致啟訟端也。君子體坎象，於以有謀，坎水於五德屬智，故云謀；君子體乾象，因以知始，蓋乾為大始。作事謀始，則訟止矣。

The Great Image Commentary says: Heaven and Water are opposing each other, which is the hexagram of Strife; thus, the gentleman understands that one should plan thoroughly at the beginning of any endeavor. The heavenly qi is light and rises upward, while the water qi is heavy and flows downward; they are inherently opposing. The hexagram Qian is associated with the northwest, and the hexagram Kan is associated with due north, yet water flows toward the southeast, moving against the direction of Qian, which is an image of "opposition and movement." When people act in opposition to each other, the root of contention arises. The gentleman observes the image of Kan and understands the importance of planning, for in the Five Phases, water belongs to "wisdom," hence it is called "plotting." He also observes the image of Qian and understands the importance of the beginning, for Qian represents the "great beginning" of all things. If one plans clearly from the start, contention naturally ceases.

初六：不永所事，小有言，終吉。五為卦王，為聽訟者，其餘皆訟人也。訟在於初，挽回甚易；初又為陰，非健訟者，故不永所事。而初與四應，四為乾為言，甫欲紛爭，中道忽止，言者不免於有。然不終訟，得訟不可成之義，故終吉。象曰：不永所事，訟不可長也；雖小有言，其辨明也。永，長也。訟不可長，故不宜永所事。應四互離，離明以辨之，故無終訟之失也。

The first line statement says: Do not prolong disputes, there may be some verbal conflict, but ultimately it is auspicious. The fifth line is the main line of the hexagram and represents the person who hears cases and makes judgments, while the other lines represent those involved in litigation. Disputes begin at the first line, and it is still easy to resolve them. The first line is a yin line, and yin lines are not inclined to litigation, so the matter is not prolonged. The first line corresponds with the fourth line, and the fourth line belongs to the trigram Qian, which represents speech. Since Qian is strong and decisive, disputes might arise, but they are suddenly stopped, so some verbal conflict is inevitable. However, since the dispute did not reach its conclusion, it conforms to the principle that litigation should not be completed, hence it is ultimately auspicious. The Small Image Commentary says: Not prolonging the dispute is because litigation should not be prolonged; although there is some verbal conflict, the right and wrong have already been clarified. "Yong" means long. Since litigation should not be long, it is not appropriate to continue the matter. The first line corresponds with the fourth line, and the fourth line is in the trigram Li, which represents brightness and clarity, so there is no mistake of the dispute reaching its conclusion.

九二：不克訟，歸而逋，其邑人三百戶，無眚。二以陽剛居坎險之中，此健訟者也。但五居尊位，大人允明，何克勝訟？至於訟之不克，懼罪逃逋，其邑人三百戶得免株連，僅可無眚，蓋亦危矣。荀氏曰：坤稱邑，二者邑中之陽人。逋，逃也，謂逃失邑中之陽人。坎為隱伏，故云逋。坤索乾中為坎，而自遯三降二，故云歸。坎又為多眚，而為下卦之中，為訟者主，主逃則邑人得免，是亦一不終訟者。象曰：不克訟，歸逋竄也；自下訟上，患至掇也。掇，拾也。以下訟上，悖逆不順，患如掇拾者然。

The line statement for the second line says: If you are involved in a lawsuit and cannot win, you will flee back to your fiefdom to hide, and the three hundred households in your fiefdom will thus be spared from disaster. The second line, with a yang line in the center of the kan trigram, represents a person who is inclined to litigation. However, the fifth line is in a superior position and represents a wise and impartial ruler. How could the second line win this lawsuit? Since litigation is not successful, there is fear of punishment and thus fleeing; as a result, the three hundred households in his fiefdom are spared from being implicated, which is a kind of avoiding disaster—though it was actually very dangerous. Xun Shuang said: The earth trigram is called 'city,' and the second line is the yang line within the city; 'bu' means fleeing, referring to the yang line fleeing from within the city. The trigram kan represents concealment, so it is said 'bu.' The earth trigram takes the central line from the qian trigram to form kan, and this line comes from the third position of the dui trigram to the second position, so it is said 'return.' The trigram kan also represents 'many calamities,' and the second line, being in the center of the lower trigram, is the leader of the party bringing the lawsuit; when the leader flees, the people of the city are instead spared from disaster, which is an example of the lawsuit not being carried through to the end. The Small Image Commentary says: 'Not winning the lawsuit' means fleeing to hide; when a lower position sues an upper position, disaster comes as easily as picking something up with your hand. 'Du' means to pick up. When a lower position sues an upper position, it is contrary and improper, and disaster comes as easily as picking something up.

六三：食舊德，貞厲，終吉，或從王事，無成。三在遯為互乾，虞氏曰：乾為德。是三之為德舊矣。今變坎險以為訟人，而上為正應，上仍為乾，則是舊德可食。且上乾為王，三又當互巽之初，順巽從人，貞以守正，厲以惕中，化其爭心，勤勞王事，不居成功，是又一不終訟者，吉也。象曰：食舊德，從上吉也。上指乾，從上即從王也。

The line statement for the third line says: relying on oldofficial stipend and virtue to live, keeping upright and being aware of danger, ultimately leading to good fortune; or serving the king's affairs without claiming the merit. In the卦 of Retreat, the third line belongs to the interacting trigram Qian. Yu Fan said that Qian represents virtue, indicating that the virtue of the third line is old. Now the lower trigram has become Kan, representing danger, and the third line becomes someone involved in litigation. However, the ninth line at the top corresponds with it, and the ninth line still belongs to the trigram Qian, so that old virtue can still be used. The upper trigram Qian also symbolizes the king. The third line is at the beginning of the interacting trigram Xun, which represents obedience, so it can obey others. "Zhen" means keeping to the right path, and "Lai" means being cautious, using these two to eliminate the heart of contention, and diligently serving the king without claiming credit. This is again a case where the litigation is not carried to the end, hence good fortune. The Small Image Commentary says: "Eating old virtue," which is obtaining good fortune by obeying the superior. "Shang" refers to the upper trigram Qian, obeying the superior means obeying the king.

九四：不克訟，復即命，渝安貞，吉。五為卦主，為大人。二以敵五曰不克訟，四以比五曰不克訟。但二為坎中，故歸逋；四為巽中，故即命。即，就也。居近尊位，訟不克勝，即返就聽命，變其素習。渝，變也，變邪為正，貞以自守，亦可云吉。巽為進退，為不果，為命，故有此象。總言訟不可成，聖人深為終訟者戒爾。象曰：復即命，渝安貞，不失也。

The fourth line statement says: litigation cannot be won, returning to obey the king's command, changing one's mind and being content with uprightness, which is auspicious. The fifth line is the main line of the hexagram, referred to as the 'Great Man.' The second line is in opposition to the fifth line, so it says 'cannot win the lawsuit'; the fourth line is close to the fifth line as a near minister, so it also says 'cannot win the lawsuit.' The difference is that the second line is within the坎 (water) trigram, so it retreats to its territory to hide; the fourth line is within the mutual trigram of the巽 (wind) trigram, so it returns to obey the command. '即' means to approach closely or return to. The fourth line is near the ruler, since the lawsuit cannot be won, it turns back to obey the superior's command, changing its habitual ways. '渝' means change, transforming wrong ways into correct ones, maintaining uprightness, which can be called auspicious. The巽 trigram governs movement and hesitation, as well as issuing commands, hence this image. In general, it is about the fact that litigation should not be pursued to the end—sages deeply warn those who persist in litigation. The Small Image Commentary says: returning to obey the command, changing and being content with uprightness, there is no fault.

九五：訟，元吉。乾為元，五為乾中，故曰元。王氏曰：以中正之德，齊乖違之俗，此大人聽民訟者也。象曰：訟元吉，以中正也。上九：或錫之鞶帶，終朝三褫之。或，疑辭。錫，予也。馬氏曰：鞶帶，大帶衣也。褫，奪也。陽剛至健，又居卦上，此因訟勝而受錫者。乾為施，為衣，故曰或錫之鞶帶。夫訟易致凶，豈能邀福？即或僥倖得錫，亦不能長據守之。上與三應，三為坎，坎為多眚，為隱伏，方因訟勝而得乾衣，即因眚多而遭褫奪。乾衣遇坎隱伏，三褫象也。錫固為榮，而褫亦為辱，健訟之人榮辱無常，愈見終訟之凶也。象曰：以訟受服，亦不足敬也。服，鞶帶也；受，錫也；不足敬，三褫也。聖人為訟者戒，意深切矣。

The line statement for the fifth line says: resolve disputes, great good fortune. The trigram Qian represents "origin," and the fifth line occupies the central position in the trigram Qian, hence it is called "origin." Wang Su said: using the virtue of being both central and upright to correct perverse customs, this is the great person who hears cases. The small image commentary says: resolving disputes brings great good fortune, because the fifth line is both central and upright. The line statement for the top line says: perhaps he will be given a wide belt, but he may be stripped of it three times in one day. "Or" is an indefinite term, and "xi" means to bestow. Ma Rong said: the "pan dai" is a wide belt; "chi" means to take away. The top line is a strong yang line, and it is at the top of the trigram, so it is the person who receives a reward for winning a lawsuit. The trigram Qian represents giving and also clothing, so it says "perhaps he will be given a wide belt." However, litigation is inherently prone to misfortune, where can one find good fortune? Even if oneby chance obtains a reward, it cannot be maintained. The top line corresponds with the third line, which belongs to the trigram Kan. The trigram Kan represents "many calamities" and concealment. A strong yang line wins the lawsuit and receives the clothing symbolized by Qian, but then suffers repeated calamities and is stripped of it. The clothing of Qian meets the concealment of Kan, which is the image of "three times stripped." Receiving a reward is indeed honorable, but being stripped is a disgrace; those who like to litigate experience constant honor and disgrace, which further shows the danger of litigation. The small image commentary says: clothing received through litigation is not worthy of respect. "Fu" refers to the wide belt, "shou" refers to receiving the reward, and "bu zu jing" refers to being stripped three times in one day. The sage warns those who like to litigate deeply.

【坎下坤上，中互坤震】剝、復。師為一陽五陰卦，自剝復二卦來：剝上降二，復初升二。蜀才曰：此本剝卦，上九降二，六二升上。此僅其舉一偏耳。師：貞，丈人吉，無咎。坎下坤上，有一陽為帥、群陰咸從之象，故卦名師。鄭氏曰：軍二千五百人為師，多以軍為名，次以師為名，少以旅為名。師者，舉中之言。丈之言長，能御眾，有正人之德，以法度為人之長，蓋主軍者也。用師貴貞正，而帥師者必宜丈人。師為凶事，最易致咎，惟吉乃能補過，故曰吉無咎也。

The primary hexagram has the trigram Kan (Water) below and the trigram Kun (Earth) above, with the intermediate trigrams being Kun and Zhen. The hexagram of "Military Campaign" belongs to the category of one yang line and five yin lines. It comes from the transformation of the hexagrams "Peeling" and "Returning." In "Peeling," the top line moves down to the second position, and in "Returning," the first line moves up to the top position. Shuocai said: originally it was the hexagram "Peeling," with the line nine at the top moving down to the second position and the line six in the second moving up to the top position—this only refers to one side of the transformation. The hexagram statement says: the hexagram of "Military Campaign" values upholding the correct path; it is auspicious to have an experienced and steady "zhangren" (elder man) as commander, resulting in good fortune without blame. Duolong'a explained: with Kan below and Kun above, there is one yang line as the leader with all the yin lines following it, which is the image of military campaign, hence the name "Military Campaign." Zheng Xuan said: a military force of two thousand five hundred people is called "shi," larger forces are called "jun," and smaller ones are called "lv." "Shi" refers to the middle size. "Zhang" means long, and someone who can govern others, possessing the virtue of a righteous person, and who rules with law and order as the leader of the people is the one who commands military campaigns. Military campaigns are dangerous affairs, easily leading to blame; only winning brings good fortune and can remedy the mistake, hence it says "auspicious, without blame."

彖曰：師，眾也；貞，正也。能以眾正，可以王矣。剛中而應，行險而順，以此毒天下而民從之，吉又何咎矣。卦之所以名師，以師者眾也。坤為眾，坎亦為眾。而卦自復來，復下為震，震為長男；又自剝來，剝上為艮，艮為少男；今易為坎，坎為中男，以一陽統五陰，為眾主，此丈人象也。丈人者，可以王天下者也。剛而居中，上下五陰應之，能平坎險以臻坤順，用正師以正眾人，而眾人即於以歸正。雖師之所至荼毒生靈，而以正道興師，民樂從之，除殘救亂，為天下所歸往，吉又何咎矣。

The Commentary on the Judgment says: "Shi" means a multitude; "Zhen" means uprightness. If one can lead the multitude along the right path, he may become the king of the world. Nine in the Second is a strong line in the middle that corresponds with Six in the Fifth. It moves through danger yet remains flexible and yielding. By using this method to control the world, the people will willingly follow. Since it is auspicious, what fault could there be? Duolong'a explains: This hexagram is called "Shi" because "Shi" means a multitude. The Earthly Trigram represents the multitude, and the Water Trigram also represents the multitude. This hexagram comes from the hexagram of Fu, whose lower trigram is Zhen, which represents the Eldest Son; it also comes from the hexagram of Bo, whose upper trigram is Gen, which represents the Youngest Son. Now both have been replaced by Kan, which represents the Middle Son. A single Yang line rules over five Yin lines, becoming the leader of the multitude. This is the image of "Zhang Ren," meaning the elder man. The term "Zhang Ren" refers to someone who can become the king of the world. He is strong yet occupies the central position, with the five Yin lines above and below all following him. He can calm the dangers of Kan and return to the yielding nature of Kun. By leading with a righteous army to correct the people, the people will follow suit. Although the army's path may bring suffering to the people, since it is a righteous campaign, the people will willingly follow. Removing tyranny and rescuing the people from chaos is what the people desire. Therefore, it is auspicious, and there can be no fault.

象曰：地中有水，師，君子以容民畜眾。地之聚水，猶夫師之聚民。君子體此象，容坤民如坤地之廣，畜坎眾如坎水之深也。初六：師出以律，否臧凶。九家易曰：坎為律。虞氏曰：震為出。初自復來，震往變坎，是為師出；坎在初位，是為以律。然二為主帥，初位猶卑，又為陰柔，否矣。夫師出貴有律，臧，善也，否則不善，不善則律失，故凶。象曰：師出以律，失律凶也。

The Great Image says: Water is stored in the earth, which is the image of the army; the gentleman takes this as a model, embracing the people and nurturing the masses. The earth can gather water, just as an army can gather people. The gentleman observes this image, embracing the people, who are symbolized by the earth, with the breadth of the earth, and nurturing the multitude, who are symbolized by water, with the depth of water. The first line statement says: When an army goes out, it must have discipline, otherwise it will be dangerous. The Nine Families' Commentary says that Kan represents the law, and Yu Fan says that Zhen represents going out. The first line comes from the Fu hexagram, where the Zhen trigram rises to form Kan, which is 'military action'; Kan is also in the first position, which is 'using the law'. However, the second line is the general, and the first line is still in a low position, and it is a yin and soft line, so it is 'no'. Military action relies on discipline; 'zang' means good, 'no' means bad, and bad discipline leads to disorder, hence danger. The Small Image says: Military action must have discipline, and losing discipline leads to danger.

九二：在師中吉，無咎，王三錫命。二以一陽統率五陰，為師卦主，即丈人也。但在剝復皆居偏位，易為師之二，始居內卦之中，故曰在師中。夫人君之權不可下移，至於出師命將，惟專任之乃剋制勝。既使居師之中，而又錫命屢加以優賞之。三命如《周禮》一命受職、再命受服、三命受位之類。凡畫卦皆以三為數，故爻辭多言三，或有言七者、十者，七陽數，十陰數。曰吉無咎者，蓋用師惟吉則無咎，不吉則有咎，師貴克敵，無功即有過矣。象曰：在師中吉，承天寵也；王三錫命，懷萬邦也。寵，榮寵。懷，思念也。王居天位，以優禮大臣，欲其輔翼成治，安靖四方，故曰承天寵、懷萬邦。二應五，五為坤中，坤為地，為邑，萬邦象也。

The line statement for the second line (Nine in the Second): If a general can maintain the middle path while commanding troops, it will be auspicious, with no fault. The king issues three mandates. Nine in the Second, with a yang line, commands five yin lines, thus becoming the main element of the army hexagram, which is referred to as the "elder man." However, in the hexagrams of Splitting and Returning, it is in an improper position. When it is placed in the second position of the army hexagram, it first occupies the center of the inner trigram, hence the phrase "in the army." The authority of the sovereign must not be delegated, but the appointment of a general for military campaigns must be entrusted solely to ensure victory. By placing him in the center of the entire army to command, and by repeatedly issuing mandates to honor and reward him, the "three mandates" resemble the three levels of appointment described in the "Rites of Zhou": first mandate for appointment, second for ceremonial dress, and third for official position. Since all hexagrams are composed of three lines, the line statements often mention "three." Occasionally they mention "seven" or "ten," where seven represents the yang number and ten the yin number. The line statement says "auspicious without fault" because in warfare, only success brings no fault; failure brings blame. Military campaigns depend on defeating the enemy, and lack of military achievement is a fault. The Small Image Commentary says: commanding troops while maintaining the middle path brings auspiciousness because it is receiving the sovereign's favor. The king issuing three mandates is to pacify all states. "Favor" means honor, and "pacify" means affection. The sovereign occupies the heavenly position and shows honor to his ministers in order to have them assist in achieving good governance and peace throughout the land, hence "receiving heavenly favor" and "pacifying all states." Nine in the Second corresponds with Six in the Fifth, which is in the center of the坤 (Earth) trigram. Since坤 represents earth and territory, it is the image of "all states."

六三：師或輿尸，凶。命將帥師須簡才能，三本陰柔，又居偏位，豈克勝任？倘誤用之，立致敗績。蓋坤坎皆為輿，坎又為陷，坤又為死喪，此震動陷陣、輿尸之象也，凶矣。象曰：師或輿尸，大無功也。無功者，喪師也。六四：師左次，無咎。師惟前進乃克有功，然量力而行，不肯妄動以致敗覆，亦可無咎。左次，退舍也，兵家尚右，故以退後為左。四以陰居陰位，完師自守，雖無勳績可錄，亦不至剛愎僨事也，此退可以守者。象曰：左次無咎，未失常也。

The third line statement says: Going to war and perhaps returning by carriage with corpses, it is ominous. Appointing a general to lead troops must select capable people. The third line is a yin and flexible line, and it is in an improper position, so where can it be competent? Once it is misused, it will immediately lead to defeat. Both坤 and坎 represent carriages, and坎 also signifies a trap, while坤 signifies death and mourning. Together they form the image of a military campaign, encountering an ambush, and returning with corpses, hence it is ominous. The Small Image Commentary says: Going to war and returning with corpses, is a great lack of military achievement. What is meant by lack of military achievement is the complete destruction of the army. The fourth line statement says: The army retreats to a place one day's march away, without blame. The army must advance to achieve military achievements, but if it exerts itself within its capacity and does not act recklessly leading to defeat, it can also avoid blame. "Left retreat" means retreating, and in military terms, the right is considered honorable, so retreating is referred to as "left." The fourth line, being a yin line in a yin position, preserves military strength and holds back, although it does not achieve any merit, it does not lead to stubbornness and failure—this is a case of retreating to defend. The Small Image Commentary says: Retreating without blame, is not losing the proper way of using military force.

六五：田有禽，利執言，無咎，長子帥師，弟子輿尸，貞凶。古人興師，既非好兵，亦非黷武，所以除暴救民，蓋有出於不得已者。如田中有禽，恐傷禾稼，不可不驅逐之；有罪可聲，不可不執言以告眾也。五為坤中，坤地為田，應二為坎，坎為豕，故曰田有禽；二又為互震，震為鼓，為聲音，故曰利執言。大君用兵宜擇良將，彼無咎者，惟正坎互震、智勇剛中之長子能之，其餘諸陰皆弟子也。倘誤用之，則必入於坎陷，用坤大輿載屍以歸矣。繫曰貞凶，以著戒也。象曰：長子帥師，以中行也；弟子輿尸，使不當也。為一卦之尊則稱丈人，為大君之臣則稱長子。長子居下卦之中行，不使長子而使弟子，使之者失其當，是以有凶也。

The line statement for the fifth line (Wu Yao): There are wild animals in the fields causing harm; it is appropriate to accuse them of their crimes and capture them, without fault. It is suitable for the eldest son to lead the army, but if the second son is also made to lead, they will return with corpses. Even if they act uprightly, it will be dangerous. In ancient times, when armies were raised, it was not for the sake of war or military aggression, but to eliminate cruelty and save the people. It was indeed out of necessity. For example, if there are wild animals in the field that might damage the crops, one cannot avoid driving them away. If there are clear crimes to be revealed, one cannot avoid publicly accusing them to inform the people. The fifth line is part of the earth trigram (Kun), and since Kun represents the earth, it is called 'field'. The lower trigram corresponds to the second line (Jiu Er), which belongs to the water trigram (Kan), and Kan represents pigs, so it is said 'there are wild animals in the field'. The second line is also part of the thunder trigram (Zhen), which represents drums and sound, so it is said 'it is advantageous to take up the words'. A ruler should choose capable generals. The one who can 'avoid blame' is only the eldest son, who is represented by the correct combination of the central trigram (Kan) and the interacting trigram (Zhen), being both wise and brave, strong yet balanced. The other yao are all 'younger sons'. If they are mistakenly used, they will fall into the danger of the water trigram (Kan), and only the earth trigram (Kun) can be used to carry the corpses back. The line statement mentions '贞凶', which is meant to serve as a warning. The Small Image Commentary says: the eldest son leads the army because he acts in the middle. The younger sons return with corpses because they are not properly appointed. In terms of the trigram's respect, they are called '丈人', but in terms of the ruler's ministers, they are called 'eldest son'. The eldest son is in the middle of the lower trigram and acts in the middle. If the eldest son is not used and the younger sons are instead, the person in charge loses balance, hence the danger.

上六：大君有命，開國承家，小人勿用。荀氏曰：師旅已息，當封賞有功，立國命家。開國，封諸侯也；承家，立大夫也。蓋坤為國邑，故曰開國承家也。夫當帥師之時，既錫予以寵之，而於功成之後，又賜田以賚之，則以功臣即丈人也。若彼小人者，始既因其啟釁以興兵動眾，而討平之後，復聽其乘隙竊進，不知防閒，是亂無已時也。戒以勿用，聖人之憂患深矣。象曰：大君有命，以正功也；小人勿用，必亂邦也。用師所以平亂，而亂之生則由小人，小人不可用也。

The line statement for the sixth line at the top says: The sovereign issues a decree, bestows fiefs upon feudal lords, and appoints ministers, but commoners should not be employed. Xun Shuang said: War has already ended, and it is time to reward those who have rendered meritorious service and to establish states and families. "Opening a state" refers to bestowing fiefs upon feudal lords, and "sustaining a family" refers to appointing ministers. The earth trigram represents states and territories, so it is said "opening a state and sustaining a family." When leading troops in battle, the sovereign had already bestowed a decree to honor him; when the mission was accomplished, he was also granted land and territory as a reward. This is because the meritorious official is the "elder man." As for commoners, they were the ones who incited the conflict, so the sovereign was compelled to raise an army. After quelling the disturbance, if they are still allowed to take advantage of the situation and are not guarded against, then the disturbance will never cease. The line statement warns against employing commoners, and the sage's concern is indeed profound. The Small Image Commentary says: The sovereign issues decrees to determine merit; commoners should not be employed, for employing them will bring disorder to the state. War is waged to eliminate disturbances, and disturbances arise from commoners, so commoners should not be employed.

慧珠閣原本。岫巖多隆阿雯溪。

This volume is based on the original edition from "Hui Zhu Ge"; the author is Duolong'a, from Liao Dong Xiuyan, with the courtesy name Wenxi.

【坤下坎上，中互艮坤】復、剝。比為一陽五陰卦，自復剝二卦來：復初升五，剝上降五。比：吉，原筮，元永貞，無咎，不寧方來，後夫凶。坤下坎上，有一陽得位以待眾陰歸附之象，故卦名比。原，再也。《禮》曰：末有原。《春秋傳》曰：原田每每。比有吉義，必須再筮，得元善之長、永久貞正，乃可無咎。是無其德不能致眾人之比，而眾人相比亦宜擇有德者比之，而後比乃正也。夫天下之眾，豈能畫一？而一人首出，萬姓咸服。其有遠人聞風恐懼，內不自安，來歸版圖，亦比之正者。至於恃險私據，頑梗不化，是為後夫，乃王法所必誅者，凶矣。

The primary hexagram has the earth below and water above, with the middle trigrams being mountain and earth. This hexagram belongs to the category of one yang and five yin lines, derived from the hexagrams of "Reversal" and "Splitting." In the hexagram of "Reversal," the first line rises to the fifth position, and in the hexagram of "Splitting," the top line descends to the fifth position. The hexagram statement says: "Comparison, auspicious; if divined again, one attains the highest virtue, enduring righteousness, and without fault; the unquiet states come to submit, but those who come late will be inauspicious." Duolong'a explains: Earth is below and water is above, with one yang line occupying the honorable position, waiting for the many yin lines to come to submit, which is the image of mutual comparison, hence the name "Comparison." "Original" means again; the "Book of Rites" mentions "the end has its origin," and the "Spring and Autumn Annals: Zuo Tradition" mentions "the fields are often plowed," both using this character. "Comparison" originally contains auspicious meaning, but it must be divined again, and if one attains the highest virtue, enduring righteousness, then there will be no fault. This means: if one does not possess such virtue, one cannot attract the people's submission; if the people wish to submit, they should choose virtuous people to follow, and only then is the mutual comparison proper. The people in the world are numerous; how can they all be made uniform? As long as one person stands upright above, all the people will be convinced. Those distant people who hear the news and feel reverence and inner unrest, coming to submit, also belong to the proper form of mutual comparison. As for those who rely on strong positions and privately divide the land, and those who are stubborn and unyielding, these are called "those who come late," which are certainly to be punished by the king's law, hence the inauspicious outcome.

彖曰：比，吉也；比，輔也，下順從也。原筮元永貞無咎，以剛中也。不寧方來，上下應也。後夫凶，其道窮也。夫子釋之曰：親離則凶，眾比自吉，是比吉也。比也者，輔也，一陽居尊，在下坤民順從相輔也。位在德元，群陰往附，自不至聚散無常以招咎過。而又必再筮得之者，以此卦一自復來，再自剝來也。復陽居下，剝陽居上，位皆非中，易為比五，剛始得中也。陽得中則為元，陽居正則永貞，既元且貞，無咎固宜。

The Commentary on the Judgment says: "Comparison is auspicious; comparison means assistance, with the lower yin lines following the upper." "Original divination, enduring, constant, and without fault" is because the nine five line is strong and in the center; "the place is not at peace, but it comes" is because the upper and lower lines correspond; "those who come late are凶" is because his path has reached its end. Duolong'a explains: Confucius interpreted this hexagram as being凶 when the people rebel and abandon, and auspicious when the people come close and support, thus saying "comparison is auspicious." The meaning of "comparison" is assistance: a yang line in a position of honor, with the following kūn line representing the people following and assisting him. The nine five line is exactly in the position of "original" virtue, with the yin lines coming to rely on him, naturally not being fickle and thus avoiding fault. The reason for needing "to divinate again" is because this hexagram comes from both the Fu hexagram and the Bo hexagram. In the Fu hexagram, the yang line is at the very bottom, and in the Bo hexagram, the yang line is at the very top, neither in the center; but in the Bi hexagram, the five line is the first time the strong line is in the center. A yang line in the center is "original," and a yang line in the correct position is "constant and sincere." Being both original and sincere, there is naturally no fault, which is what should be expected.

夫自一卦統觀之，則為一陽五陰；而自一卦分觀之，則是坎上坤下。坎為勞卦，坤為國邑，是居國中內不自安者，於以率土稱臣，望風納贐，既免徵誅，又沐聖化，上下相應，亦得比義。若夫不度德力，負固不服，如上六所謂後夫者，非比之善者矣。

If the entire hexagram is viewed as a whole, it represents one yang line governing five yin lines; if viewed separately, it shows Kan above and Kun below. Kan is the hexagram of toil, and Kun symbolizes a state or territory. Together, they represent those who are within a state or territory but feel inner unrest. These people then submit the entire country as vassals, offering tribute in accordance with the wind, thus avoiding warfare and punishment, and benefiting from the teachings of a sage king. The mutual response between above and below conforms to the principle of "comparison" or "unity." This is exactly what the hexagram statement says: "Those who are not at peace will come." As for those who do not assess their own virtue and strength, but rely on their strong position and refuse to submit, this is what the line "the late husband" refers to, and such people are not truly skilled in forming close relationships.

上自剝易，復陽上往則順，剝陽下來則逆。陽為夫，居五之後，故曰後夫。剝之上為艮，虞氏曰：艮為背，上位在背後，無應乘陽。荀氏曰：後夫謂上，上逆禮乘陽，不比聖王，其義當誅。於【於：乾】氏曰：後服之夫，違天失人，必災其身，故曰凶也。

The sixth line at the top comes from the hexagram of Pei. The line of Yang in Fu hexagram moves upward, which is in the right direction, while the line of Yang in Pei hexagram moves downward, which is against the right direction. Yang is called "husband," and the sixth line at the top is located after the ninth line in the fifth position, so it is called "husband who comes after." The upper trigram of Pei hexagram is Gen, and Yu Fan said that Gen represents the back. The position of the sixth line at the top is exactly behind, so it has no proper response and is superior to the ninth line in the fifth position. Xun Shuang said: "Husband who comes after" refers to the sixth line at the top, which goes against propriety and is superior to the Yang line, refusing to be close to the sage king. According to the principle, it should be punished. Gan Bao said: those who delay in submitting go against the will of heaven and lose the people's support, inevitably bringing disaster upon themselves, so it is said "dangerous" (the original text reads "Yu Shi," but the note says "Yu" should be "Gan," referring to Gan Bao of the Jin dynasty).

象曰：地上有水，比，先王以建萬國，親諸侯。人之附君，猶水附地，地上有水，故象。先王取比象以建國親諸侯者，蓋剝上艮為門闕，復下震為諸侯。虞氏曰：震為建，為諸侯，坤為萬國，為腹，坎為心，腹心親比，故曰建萬國、親諸侯。

The Great Image Commentary says: Water on the earth, this is the image of ratio; the former kings took this image as a model, establishing myriad states and drawing near to the feudal lords. The people rely on the sovereign, just as water relies on the earth; water on the earth adheres closely without separation, hence it is taken as the image of ratio. The former kings established states and drew near to the feudal lords because the upper trigram of the hexagram of parting is the mountain trigram, symbolizing gates and thresholds, and the lower trigram of the hexagram of returning is the thunder trigram, symbolizing the feudal lords. Yu Fan said: Thunder represents establishment and the feudal lords, Earth represents myriad states and the abdomen, and Water represents the heart; the abdomen and the heart are close and rely on each other, hence it is said, "establishing myriad states, drawing near to the feudal lords."

初六：有孚比之，無咎，有孚盈缶，終來有他吉。初為坤下，坤為土，信屬土德，而在比家，是為有孚比之。初以己之孚信上往比五，以信相比，何有於咎？夫坤既為孚，而坤又為缶，虞氏曰：坤為器，為缶。鄭氏曰：缶，汲器也。上為坎水，下為坤缶，缶在下位，水浮缶上，是為盈缶。有孚若是，雖初不應五，外之曰他，而居下親上，終來相比。荀氏曰：初在應外，以喻殊俗，聖人之信光被四表，絕域殊俗皆來親比，故吉也。象曰：比之初六，有他吉也。初非五之正應，而以有孚比五，是有他也。比在於初，不惟有異於後夫，而與二之內比亦較獨先，故吉。

The first line statement says: With sincerity and trust, one approaches and attaches to others, without fault; sincerity and trust are like a full earthenware jar, eventually leading to unexpected good fortune. The first line is at the very bottom of the坤 (Earth) trigram, which represents earth, and among the five virtues, 'trust' corresponds to earth. Moreover, it is in the position of the second trigram, which is the water trigram, so it says 'having sincerity and trust, one approaches.' The first line uses its sincerity to approach the fifth line, connecting through trust, where could there be blame? The坤 trigram symbolizes sincerity and also represents a jar. Yu Fan said that坤 represents a vessel and a jar, and Zheng Xuan said that a jar is a tool for drawing water. The upper trigram is坎 (Water), and the lower trigram is坤 (Jar), with the jar below and water floating on top, forming 'a full jar.' When sincerity reaches this level, even though the first line is not the correct corresponding line to the fifth line (since it is not the correct match, it is called 'other'), it is below and approaches above, eventually coming to connect. Xun Shuang said: The first line is outside the correct corresponding position, symbolizing distant lands with different customs; the sage's sincerity extends to all directions, even reaching the most distant and different places, thus resulting in good fortune. The Small Image Commentary says: In the卦 of 'Approaching,' the first line has unexpected good fortune. The first line is not the correct corresponding line to the fifth line, yet it approaches the fifth line with sincerity, which is called 'other.' The act of approaching occurs in the first line, which is different from the 'later husband' who is slow to respond, and also more proactive than the second line's 'approaching from within,' thus resulting in good fortune.

六二：比之自內，貞吉。五為卦主，二為正應，五在外卦而二自內比之，此比之正者，吉也。象曰：比之自內，不自失也。六三：比之匪人。三非正應，而居上下諸陰之間，陰為小人，匪人象，是所比者皆匪人也。象曰：比之匪人，不亦傷乎。與匪人比，必受其傷。曰不亦傷乎者，欲比之者深思自得也。

The line statement for line two says: To approach from within, to maintain uprightness and thus be auspicious. Nine five is the main line of the hexagram, and line two corresponds with it properly. Nine five is in the outer trigram, and line two approaches it from within the inner trigram. This is the most appropriate form of intimacy, hence it is auspicious. The small image commentary says: To approach from within does not lose oneself. The line statement for line three says: The ones it approaches are not proper persons. Line three does not correspond with nine five, and is between several yin lines above and below. Yin represents petty persons, which is the image of 'non-persons', so what it approaches are all improper persons. The small image commentary says: To approach improper persons, is it not injurious? To be close to improper persons will certainly be harmed by them. The use of the rhetorical question 'is it not injurious?' is meant to make those who wish to approach reflect deeply and understand.

六四：外比之，貞吉。五陽居尊，眾陰比之，是為臣比君。五居四外，四內比之，是為內比外。四本外卦，而五又在四外，故曰外比。四近五陽而又當位，固得比義之正者，貞吉也。象曰：外比於賢，以從上也。外陽為賢，居四之上，宜以從之者比之。

The line statement for the fourth line says: going outward to be close to the superior, maintaining correctness leads to good fortune. The nine in the fifth line is a yang line occupying the exalted position, and all the yin lines come to be close to it, which represents ministers being close to the sovereign. The nine in the fifth line is outside the sixth line, and the sixth line goes outward to be close to it, which is called 'being close from within to outside.' The sixth line is already in the outer trigram, and the nine in the fifth line is outside the sixth line, so it is called 'external closeness.' The sixth line is adjacent to the yang line of the nine in the fifth, and since it is a yin line in a yin position, it is appropriate, thus naturally conforming to correct closeness and achieving good fortune. The Small Image Commentary says: going outward to be close to the virtuous is to obey the superior. The external yang line is the 'virtuous one,' which is above the sixth line, and it is appropriate to go outward to be close to it.

九五：顯比，王用三驅，失前禽，邑人不誡，吉。五陽居尊位，是謂之王。陽明陰晦，是以陽明比天下者，故曰顯比。比以求應，其有不來比者，王者亦不強之使服，如軍禮然。鄭氏曰：王因天下顯習兵於搜狩，為驅禽而射之，三發則已，軍禮也。失前禽者，謂禽在前來者不逆而射之，旁去又不射，惟背而走者順而射之，不中則已，是皆所以失之，用兵之法亦如之。

The Line Statement of the Fifth Line: The king openly and properly approaches and unites with all under heaven. The king hunts only from three sides, letting go of the game animals that come directly towards him. People in the city do not need to be on guard, which is auspicious. The Nine in the Fifth is a yang line in the exalted position, so it is called 'king'. Yang represents brightness, while Yin represents darkness. The Nine in the Fifth uses the brightness of yang to approach and unite with all under heaven, hence it is called 'manifesting comparison'. Approaching and uniting is to seek response. If some do not come close, the king does not force them to submit, just as in military etiquette. Zheng Xuan said: the king uses the public military drill of hunting to drive away game animals and shoot them. He stops after three shots, which is the military etiquette. The phrase 'losing the preceding game' means that the animals coming directly towards him are not shot head-on, those running away from the side are not shot, and only those running away from the king are shot, but if they are not hit, it is considered a miss. This is intentionally giving them a way to escape. The method of warfare is also like this.

坤為田，互艮為狐狼，坎為豕，又為弓輪，為輿馬，三驅之象。艮又為止，坎為隱伏，失前禽象。震為聲音，復震不見，變為坤邑，邑人不誡象。既不專用夫刑殺，亦不怠玩夫武事，恩威兼施，坦白之衷昭然若揭。當夫人心未定，宜用文告，而天下向應，坤邑之人有不待誡而自孚者，此比之吉也。

In terms of symbolic imagery: The trigram坤 represents a hunting ground, the interacting trigrams艮 symbolize foxes and wolves, and坎 represents pigs, as well as bows, wheels, and chariots. Combined, these form the image of "three drives" in hunting. The trigram艮 also signifies stillness, while坎 signifies concealment, which corresponds to the image of "losing the preceding game." The trigram震 represents sound, which can be compared to the change from the复卦 to the震 trigram. However, the震 trigram has already disappeared, and the卦 now takes the form of坤, symbolizing a city. This corresponds to the image of "the people of the city not needing admonition." Thus, neither excessive reliance on punishment nor neglect of military preparedness is present; both kindness and authority are applied together, and this open-hearted sincerity is clearly visible to all. When people's hearts are not yet settled, it is appropriate to use written announcements to enlighten them. When the whole world responds to the call, the people in the city of坤 naturally follow without being told—this is the reason why the卦 is considered auspicious due to the close association of the trigrams.

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。逆，迎也，言禽之迎人來者舍之，背人去者曰順，是順行欲逸也，始射取之。五居坎中，比五即比中，邑人比五之中，若上有以使之。

The Small Image Commentary says: The reason for the auspiciousness of the visible comparison is that the Nine in the Fifth is properly positioned and in the center. Letting go of what comes directly ahead and taking only what moves away from us is called 'losing the bird in front.' The people of the town are not on guard, which is how the superior person uses the middle path to control them. 'Opposing' means facing, referring to birds coming directly toward us which are let go; birds moving away from people are called 'following,' which is when they are fleeing in the direction they are going, and thus are shot. The Nine in the Fifth is in the center of the Kan trigram, so attaching to the Nine in the Fifth is attaching to the middle path; the people of the town attach themselves to this 'middle,' as if something above is guiding them.

上六：比之無首，凶。上以剝之艮陽易居於五，猶初以復之震陽易居於五，而其吉凶不同者，蓋下之往上為順，而上之下來為逆。且震動則能先比來歸，艮止則非道窮不降。故初則曰有孚，而上則為無首。首，陽也，去剝之首以降五，是無首也，故凶。象曰：比之無首，無所終也。無所終者，窮極始比，戮斯及矣。

The line statement for the sixth line at the top says: "Closely attached but losing the leader, calamity." The sixth line at the top is moving a yang line from the艮 body of the hexagram 剥 down to the fifth position, just as the first line at the bottom is moving a yang line from the震 body of the hexagram 复 up to the fifth position. The method is similar, but the fortune differs. The reason is that moving upward is in accordance with the natural order, while moving downward is against it. Moreover, 震 represents movement, so it can quickly come to join; 艮 represents stillness, so it will not submit until there is no other choice. Therefore, the line statement for the first line at the bottom says "having sincerity," while the line statement for the sixth line at the top becomes "without a leader." "Leader" refers to the yang line. When the yang line that was leading in the hexagram 剥 is moved down to the fifth position, the sixth line at the top no longer has a leader, hence calamity. The Small Image Commentary says: "Closely attached but without a leader, there will be no good ending." What is meant by "no end" is that one only comes to join when in a desperate situation, and punishment follows.

【乾下巽上，中互離兌】姤、夬。小畜為一陰五陽卦，自姤夬二卦來：姤初升四，夬上降四。小畜：亨，密雲不雨，自我西郊。一陰伏二陽之下曰巽，乾下巽上，卦名小畜者，以小者為所畜也。陽大陰小，以陰畜陽謂之大畜，而以陽畜陰即謂之小畜。畜，藏也，又止也。一陰居中，眾陽包藏而止之，故名小畜也。夫畜則宜亨，而畜猶不能遽亨，其象如雨，雨降則亨。當其未降，未嘗有雨而祇有云，密雲而在西郊，則陰未肯遽從陽矣。互兌之澤為雨，兌居乾上，故曰云；兌位西，乾為郊，故曰密雲不雨自我西郊也。

The primary hexagram has the trigram Qian (Heaven) below and Xun (Wind) above. The intermediate trigrams are Li (Fire) and Dui (Lake). The hexagram Xiao Xu is composed of one yin line and five yang lines. It arises from the transformation of the hexagrams Gou and Guai: in Gou, the first line moves up to the fourth position, and in Guai, the top line moves down to the fourth position. The hexagram statement says: "Xiao Xu, smooth and unimpeded; thick clouds gather but do not rain, the clouds come from the western outskirts." Duolong'a explains: a single yin line lying beneath two yang lines forms Xun. This hexagram has Qian below and Xun above. It is called "Xiao Xu" because it refers to the "small one" (the yin line) that is being restrained. Yang is considered great, yin is considered small. Using yin to restrain yang is called "Da Xu" (Great Restraint), while using yang to restrain yin is called "Xiao Xu" (Small Restraint). "Xu" means to collect or to stop. A single yin line is in the center, surrounded and restrained by the five yang lines, hence it is called "Xiao Xu." Since it is restrained, it should be smooth and unimpeded, but after restraint, it does not immediately become smooth. This is similar to rain: rain falling brings smoothness; when the rain has not yet fallen, there is only cloud, thick clouds gathering in the western outskirts, indicating that the yin is not yet willing to obey the yang. The intermediate trigram Dui represents a marsh, which is rain. Dui is above Qian, so it is called "cloud." Dui is located in the west, and Qian represents the outskirts, hence the phrase "thick clouds gathering but not raining, coming from the western outskirts."

彖曰：小畜，柔得位而上下應之，曰小畜。健而巽，剛中而志行，乃亨。密雲不雨，尚往也；自我西郊，施未行也。此卦名小畜者，以為五陽畜一陰，所畜者小也。一陰甚微，畜之似易，而無如柔得位也。柔，四也。夬柔在上，姤柔在下，今則居中，而又柔居陰位，是為柔得位。柔在姤為巽，柔在夬為兌，今則互兌正巽仍見。夬上下降而應四，姤初上升亦應四，是為上下皆應。陰既得位，又有陽應，豈能畜止？既不能畜，又何由亨？而又云亨者，以卦德卦體見之也。乾陽德健，巽以行權，五陽剛中，志在行道，志行則通，故曰亨也。

The Commentary on the Judgment says: The hexagram of Xiao Xu (Small Accumulation) is called "Small Accumulation" because the yao (line) of yin is in the correct position and all the yang lines above and below correspond with it. Therefore, it is called "Small Accumulation." The trigram Qian (Heaven) is strong and vigorous, while Xun (Wind) is gentle and compliant. The yang lines are in the middle and their aspirations can be carried out, hence it is smooth and unimpeded. "Dense clouds without rain" indicates that the yin energy is still rising; "from my western suburbs" means the grace has not yet been bestowed. Duolong'a explains: This hexagram is called "Small Accumulation" because five yang lines are restraining one yin line, and the object being restrained is small. A single yin line is extremely weak, and at first glance, it seems easy to restrain, but since it is "yin in the correct position," this yin line is the sixth line, the fourth line. In the hexagram of Guai (Decision), the yin line is at the top; in the hexagram of Gou (Meeting), the yin line is at the bottom. Now, however, it is in the middle of the upper trigram, and it is yin in a yin position, which is called "yin in the correct position." When yin was in Gou, it belonged to Xun; when yin was in Guai, it belonged to Dui. Now, the interacting trigrams Dui and the main trigram Xun are still present. In Guai, the top line descends to correspond with the fourth line; in Gou, the first line ascends to correspond with the fourth line. This is called "correspondence above and below." Since the yin line is in the correct position and has the support of yang lines, how can it be restrained? If it cannot be restrained, then how can it be smooth and unimpeded? Yet the Commentary on the Judgment still says "smooth and unimpeded," which is based on the hexagram's virtue and structure: Qian's yang virtue is strong and vigorous, Xun is flexible and adaptable, the five yang lines are strong and in the middle, and their aspirations are to promote the right path. Since their aspirations can be carried out, they are naturally smooth and unimpeded, hence it is said "smooth and unimpeded."

夫惟亨乃見畜道之成，而既名畜，則又不能遽亨。蓋兌澤為雨，今互兌而居乾天之上，澤不及地，是尚未雨而祇為雲。我，四也，四為卦主，故曰我也。西郊者，互兌正乾也。密雲不雨，雨尚未降而云自往；自我西郊，雨已欲施而尚未行。雲與雨，陰象也；西郊，陰地也。陰陽雖異，久則漸合，雨隨雲降，萬物棣通。如王者欲去小人，推誠以馭之，用賢以遠之，久則頑梗格非，兇暴漸退，海內承平，至於刑措。此剛中志行之義，故曰小畜亨也。

Only when things are smooth and unimpeded can we see that the principle of gathering and restraining has been completed; yet since it is called "gathering," it cannot immediately be smooth and unimpeded. Dui represents a marsh, and a marsh is rain. Now Dui is only an interacting trigram, and it is located above Qian, the Heaven. The marsh vapor cannot reach the ground, so it has not yet become rain, it is merely cloud. "I" refers to the sixth line in the fourth position, which is the main line of the hexagram, so it refers to itself as "I." "West suburb" refers to the interacting trigram Dui and the main trigram Qian—Dui is in the west, and Qian represents the suburb. "Dense clouds without rain" means that the rain has not yet fallen but the clouds have already moved on; "from me, the west suburb" means that the rain is about to come but has not yet arrived. Clouds and rain both belong to the yin image, and the west suburb is also a yin position. Although the nature of yin and yang is different, over time they will gradually merge, and rain will follow the clouds, and all things will be smooth. This is like a king wanting to remove petty men: he does not rush to kill them, but instead uses sincerity to manage them, employing virtuous people to push them away. Over time, stubborn ones will remove their evil intentions, and fierce ones will gradually retreat, leading to peace throughout the land, even to the point where punishment is no longer needed. This is exactly what the Commentary on the Judgment means by "strong and central, and the will is carried out," hence it says "Small Gathering, smooth."

象曰：風行天上，小畜，君子以懿文德。九家易曰：風者，天之命令也，今行天上，則是令未下行，畜而未下，小畜之義也。懿，美也。乾為德，德之文外見而德之美內藏，以懿文德，有畜象焉。初九：復自道，何其咎，吉。陽剛畜陰，貴有時位。初位卑下，是不能畜四者。雖與四應，而在姤卦原相對易，姤四既易為初，即是由四反初，反復其道，小畜之卦成焉。姤之初上往居四，小畜之四遂下來居初，來者復也。四自道以復初，初豈能上往以畜四？安初之位，不肯妄畜，何有於咎？吉矣。象曰：復自道，其義吉也。

The Great Image says: Wind moves across the heavens, which is called small accumulation; the gentleman takes this as a model, cultivating his virtue and refinement. The Nine Schools' Commentary says: Wind is the command of heaven. Now the wind moves only across the heavens, indicating that the command has not yet been issued; there is accumulation but not yet downward movement, which is the meaning of "small accumulation." "Yi" means beauty. The Qian trigram represents virtue, and virtue's refinement is displayed externally while its beauty is hidden internally. By cultivating virtue and refinement with sincerity, one embodies the image of accumulation. The first line's statement says: Following one's own path and returning, where could there be a mistake? It is auspicious. Using a strong yang to restrain a yin, it is about timing and position. The first line is in a low position and cannot restrain the fourth line. Although it corresponds with the fourth line, in the Gou hexagram these two lines are actually in exchanged positions: the fourth line of Gou has moved to the first position, which is returning along the original path, thus forming the hexagram of small accumulation. The first line of Gou moves upward to the fourth position, and the fourth line of small accumulation moves down to the first position—"coming" is "returning," that is, returning. Since the sixth line four is returning to the first position, how could the first line go upward to restrain the fourth line? It remains in its initial position, unwilling to act recklessly, so where could there be a mistake? Therefore, it is auspicious. The Small Image says: Returning along the right path, this is in accordance with reason and thus auspicious.

九二：牽復，吉。二非四應，亦不相對易，何有於復？而又云復者，則以為初所牽故也。牽復居下，雖乾德至健，亦不能上行畜四，故吉。夫小人在位，朝野共疾，而不在其位不謀其政，激之者無人，禍不至於驟起，居上位者庶得從容密籌，無僨事也。初二皆係曰吉，聖人憂患之心微矣。象曰：牽復在中，亦不自失也。初與二皆與四遠，不能畜四。初以復道為吉，二以牽復得吉，初不自失，二亦然也。

The line statement for the second line says: Being drawn back together, it is auspicious. Although the second line does not correspond with the fourth line and has not exchanged positions with it, how can it be called 'returning'? It is called 'returning' because it is drawn back by the first line. Being drawn back and settling in the lower position, even though the virtue of Heaven is extremely strong and vigorous, it does not go upward to restrain the fourth line, hence it is auspicious. Small people are in power, and both the court and the people detest them. However, since they are not in that position, they do not engage in those affairs, and no one provokes them, so calamity does not erupt suddenly. Those in high positions can then calmly and carefully plan things without causing harm. Both the first line and the second line are associated with the word 'auspicious,' showing the subtle concern of the sage for potential dangers. The Small Image Commentary says: Being drawn back and returning, settling in the central position, is also not losing one's way. Both the first line and the second line are far from the fourth line and cannot restrain it. The first line returns auspiciously by following the path, and the second line returns auspiciously by being drawn back; the first line does not lose its way, and the second line also does not.

九三：與說輹，夫妻反目。三與四比，而位亦漸高，可以畜矣，而三適當乾上。馬氏曰：乾為車，象輿。輿有輹則輿乃堅，輹，車軸縛也。乃三又當互兌之中，兌為毀折，是為說輹之輿。夬卦三上相應，陰陽相配，是為夫妻，而易為四，陰陽乖錯。且互離為目，而在內卦外卦之交，九家易曰：離既不正，五引而上，三引而下，故反目。輿說輹則不能行，夫妻反目則不相親，其何能畜矣？象曰：夫妻反目，不能正室也。在夬三與上應為夫妻，是三以上為室，今易為四，四自有夫，三不能正之矣。

The line statement for the third line says: The carriage loses its yu, and the husband and wife turn against each other (the character '与' in the line statement should be '舆'). The third line is adjacent to the fourth line, and its position is gradually rising, so it could have restrained it. But the third line is precisely at the top of the Qian trigram. Ma Rong said: Qian represents a carriage, which is the 'yu' image. A carriage needs a 'yu' to be solid; 'yu' is a leather strap that binds the axle. However, the third line is precisely in the middle of the mutual trigram Dui, and Dui signifies destruction, so it becomes a carriage that has lost its yu. In the Gua hexagram, the third line corresponds with the top line, with one yin and one yang, which is like a husband and wife. After changing into Xiaoxu, the one it corresponds with is now the fourth line, resulting in a reversal of yin and yang. Moreover, the mutual trigram Li represents the eyes, and it is precisely at the junction of the inner and outer trigrams. The Nine Schools' Commentary says: Li does not occupy the central position, so the fifth line pulls it upward and the third line pulls it downward, hence the eyes facing opposite directions. When a carriage loses its yu, it cannot move; when husband and wife turn against each other, they are not harmonious — how can it be restrained? The Small Image Commentary says: Husband and wife turning against each other, is not able to govern the household. In the Gua hexagram, the third line corresponds with the top line, which is the wife, so the third line governs the top line. Now it has changed to correspond with the fourth line, which already has its own spouse, so the third line cannot govern it anymore.

六四：有孚，血去惕出，無咎。四為互離之中，離體中虛，象孚。離與坎反，坎為血卦，反坎則象血去；坎為加憂，坎反則象惕出。夫陰廁陽中，每易得咎，而能積誠以處，亦自不至罹患害而招罪愆。聖人雖不為小人謀，而亦未嘗不欲生之也，所以全小人之術，無加於此矣。象曰：有孚惕出，上合志也。四與五同為互離，即同為有孚，五居四上，四上孚五，是志合也。

The line statement for the fourth line says: Holding sincere faith, the calamity of bloodshed is removed, anxiety is relieved, and there is no fault. The fourth line is located within the mutual trigrams of the fire trigram. The central line of the fire trigram is empty, symbolizing sincerity. Fire and water are opposites: water is the 'blood trigram,' and when reversed into fire, it symbolizes the removal of blood. Water represents added anxiety, and when reversed into fire, it symbolizes the emergence from fear. A yin line among many yang lines is naturally prone to blame, but if sincerity is accumulated and maintained, it will naturally avoid misfortune and punishment. Although the sage does not plan for the small person, he also does not prevent him from finding a way to survive. The best way to preserve the small person is this. The Small Image Commentary says: Having sincerity, anxiety is relieved, which aligns with the mind of the superior. The fourth line and the fifth line are both within the mutual trigrams of the fire trigram, meaning they both possess sincerity. The fifth line is above the fourth line, and the fourth line looks up to the fifth line for trust, thus aligning with the mind of the superior.

九五：有孚攣如，富以其鄰。攣，繫也。五與四同有互離之孚，又牽巽繩以攣之，則畜彌固。巽為繩直，故云攣如。夫陽實陰虛，陽有富象，而巽為近利市三倍，五固自富。四為五鄰，故富波及於鄰。蓋五四同體為巽，即同體為富，積誠以感之，又厚實以養之，此何如畜者？象曰：有孚攣如，不獨富也。不獨富，兼富鄰也。

The line statement of the fifth line says: With sincerity, one tightly binds and shares wealth with neighbors. "挛" means to tie or connect. The fifth line and the fourth line both have the quality of sincerity from the trigram Li (Fire), and they are connected by the trigram Xun (Wind), which represents a rope and straightness. Thus, the binding becomes even more secure. Xun represents a rope and straightness, so it is said "挛如" (tied like a rope). A yang line is solid, while a yin line is empty; a yang line represents abundance. The "Sayings on the Trigrams" say that Xun "brings threefold profit." Therefore, the fifth line is naturally rich. The fourth line is a neighbor of the fifth line, so the wealth spreads to the neighbor. The fifth line and the fourth line both belong to the trigram Xun, meaning they are both in the state of being rich. The fifth line moves the fourth line with sincerity and nourishes it with abundant benefits—what a wise way to retain and cultivate! The Small Image Commentary says: With sincerity, one tightly binds, meaning that one does not enjoy wealth alone. Not enjoying wealth alone means sharing it with neighbors.

上九：既雨既處，尚德載，婦貞厲，月幾望，君子征凶。互兌在乾上，猶之雨在天上，故卦辭祇曰密雲；至於上九，兌澤在上位之下，故曰既雨。陽動前行，上爻已盡，無可行矣，虞氏曰：巽為處，故曰既處。卦僅一陰，幾乎純陽，陽德至此亦云極盛，乾為德，是為德積載。四為互離互兌，中女少女也；至上則成巽，是為長女，為婦。五陽畜陰，陽眾陰寡，婦雖貞正而亦危厲。

The statement for the top line says: rain has already fallen, and matters have been settled; upholding virtue and accumulating it deeply, a woman maintaining her proper conduct is in a dangerous and perilous situation; the moon is about to be full but not yet fully round, so at this time a gentleman going out would be凶 (auspicious). Duolong'a explains: the interacting trigrams have Dui above Qian, like rain still hanging in the sky, so the hexagram statement only mentions 'dense clouds'; when reaching the top line, the Dui marsh has fallen below the upper position, so it says 'rain has already fallen'. A yang line by nature moves forward, but by the time it reaches the top line, it has reached the end and has no further way to go. Yu Fan says that Xun governs 'residence' (peaceful dwelling), so it says 'has already resided'. The entire hexagram contains only one yin line, almost entirely yang, so yang virtue reaches its peak here; Qian represents virtue, hence 'virtue accumulated deeply'. The sixth line originally was in the interacting trigrams of Li and Dui, where Li is the middle daughter and Dui is the young daughter; when it reaches the upper position, it becomes Xun, which is the elder daughter, meaning 'woman'. Five yang lines restrain one yin line, with more yang and less yin, so that 'woman' even though virtuous, is in a dangerous and perilous situation.

夫易夬之上陰為四，坎象隱現，坎為月，月陰無光，借陽之光以為光。巽餘一陰，陽光微缺，有似月之幾望然者。則是九仞之山，一簣未覆；九仞之井，一掘逢源。畜道至此亦幾成矣，特恐君子自生異志，不欲固結同心而望望然去之。天下事有初鮮終以致凶者，正不少也。

If the sixth line at the top of the Gua of Guai is replaced with the fourth line of the Xiao Xu Gua, the image of Kan becomes faintly visible within it. The image of Kan represents the moon, which itself has no light and relies on the sun's light to shine. The Xun trigram remains with only this one yao of yin, and the sunlight is slightly lacking, just like the moon when it is almost full but not yet fully round. This is like a mountain of nine仞 high, which is only missing the last basket of soil to be completed; or a well of nine仞 deep, which is about to reach water with just one more dig. The principle of restraint and containment has now reached the point of near success, but the only concern is that the gentleman may have other thoughts, unwilling to remain united and steadfast, and instead become discontented and turn back. There are many things in the world that have a beginning but few that end well, leading to misfortune.

象曰：既雨既處，德積載也；君子征凶，有所疑也。虞氏曰：巽為疑。恐君子以猜疑致凶，蓋戒辭也。夫眾陽畜陰，何難立決？然此為柔得位者言也。柔既有權，在下位者不可清【清：輕】議以招危，而為君為大臣者亦不可妄動以激變。惟宜積誠感服，擇賢任能，君子同心輔治，小人自孤立遠避，不可自生釁隙，致小人得以乘間復入。聖人立言，誠萬世之龜鑑也。

The Small Image Commentary says: When the rain has fallen and the matter has been settled, it indicates that virtue has accumulated deeply. When a gentleman goes out, it is ominous, because there is suspicion in his mind. Yu Fan says that the trigram Xun represents suspicion. This is a warning against the gentleman causing misfortune through suspicion. Although many yang lines are restraining a single yin line, it seems easy to make a decision, but this statement is specifically addressing the situation where "the flexible line is in the right position." Since the flexible line has already gained authority, those in lower positions should not rashly criticize and thus invite danger (the original text says "clear criticism," but the collation note suggests "clear" should be "light"). Neither the sovereign nor the ministers should act recklessly and provoke disturbances. The only course of action is to accumulate sincerity to influence and persuade them, and to select the virtuous and capable. When gentlemen work together to assist in governance, the petty people will naturally become isolated and retreat. One must not create divisions oneself, allowing the petty people to find opportunities to return. The sage has set down these words, truly a beacon for all generations.

【兌下乾上，中互巽離】姤、夬。履為一陰五陽卦，自姤夬二卦來：姤初升三，夬上降三。虞氏上九爻注曰：三上易位，故其旋元吉。蓋謂自夬來也。履虎尾，不咥人，亨。一陰見二陽之上曰兌，兌下乾上，卦名為履者，言兌往上履乾也。履，躡也；咥，齧也。卦中有虎象，虎為咥人之物，履其尾而人不為所咥，故亨通也。

The primary hexagram has the lower trigram Dui (Lake) and the upper trigram Qian (Heaven). The intermediate trigrams are Xun (Wind) and Li (Fire). The hexagram of Lu is a hexagram with one yin line and five yang lines. It comes from the hexagrams Guo and Guai: in Guo, the first line moves up to the third position; in Guai, the top line moves down to the third position. Yu Fan explained in his commentary on the top line nine, "the third line and the top line exchange positions, so the line statement says 'its rotation brings great good fortune.'" This refers to the hexagram Lu coming from Guai. The hexagram statement says: walking on a tiger's tail, the tiger does not bite, hence success. Duolong'a explains: a yin line appearing above two yang lines forms Dui, which is the lower trigram, and Qian is the upper trigram. The name "Lu" is derived from Dui moving upward to tread on Qian. "Lu" means to tread, and "die" means to bite. The hexagram contains an image of a tiger. Tigers are fierce beasts that bite, yet when someone treads on its tail, they are not bitten, hence success.

彖曰：履，柔履剛也。說而應乎乾，是以履虎尾，不咥人，亨。剛中正，履帝位而不疚，光明也。此卦何以名履？履者，以下履上之謂，乃兌柔履乾剛也。而又曰虎者何也？五以乾剛而居君位，乾為龍、虎，故乾卦兼言風虎。君既象龍而又象虎，故革五又言虎變。且大君之威懍然難犯，故韓子曰批龍鱗，而卦象曰履虎尾也。五為虎，四為尾，兌柔履之。

The Commentary on the Judgment says: "To walk" means to use softness to tread on firmness. The trigram Dui represents joy and harmony, and it corresponds to Qian above, so it treads on the tiger's tail, but the tiger does not bite, hence the situation is smooth and prosperous. Nine in the Fifth is firm and upright, ascending to the throne with an unshaken conscience, because his virtue is bright. Duolong'a explains: why is this hexagram called "To Walk"? "To walk" means to tread with the lower position on the upper position, that is, the softness of Dui treading on the firmness of Qian. Then why is there a tiger mentioned? Because Nine in the Fifth, with a firm line of Qian in the position of the sovereign, and since Qian represents both dragon and tiger, the "Wenyan" of Qian mentions "Cloud follows the dragon, wind follows the tiger," thus both dragon and tiger are mentioned. The sovereign is like both dragon and tiger, so in the hexagram Gai, Nine in the Fifth says "The great man changes like a tiger." Moreover, the sovereign's dignity is formidable and cannot be offended, hence Han Feizi says "To criticize the dragon's scales," and this hexagram image is "To tread on the tiger's tail." Nine in the Fifth is the tiger, Nine in the Fourth is the tiger's tail, and the soft line of Dui treads upon it from below.

夫虎尾可履而虎口宜防，虎尾掉則首回，虎口張則必咥。上乾為首，下兌為口，虎口咥人，豈不謂凶？而曰不咥人者，蓋以兌為口而又為說，兌說應乾，以柔事剛，不攖其怒，故致亨也。然下履五則謂之履虎尾，而五自履則謂之履帝位。帝者，君也，乾為君即帝也。九五剛而不柔，中而不偏，正而無私，有此三德以履帝位，何有於疚？疚，病也。為其居乾之中，乾為大明，陽光炳耀，故無隱慝耳。

Although one may step on the tiger's tail, one must not neglect to guard against the tiger's mouth: when the tiger's tail swings, its head turns around; when the tiger opens its mouth, it will certainly bite. The upper trigram is Qian, representing the head, and the lower trigram is Dui, representing the mouth. If the tiger's mouth bites, is it not ominous? However, the Hexagram Statement says "it does not bite." This is because Dui represents the mouth and also signifies harmony and joy. Dui responds to Qian with a harmonious and joyful attitude, serving the strong with flexibility and gentleness, without provoking its anger, thus achieving success. However, stepping on the nine in the fifth position is called "stepping on the tiger's tail," while the nine in the fifth position itself, which is being tread upon, is called "stepping on the imperial throne." "Imperial" refers to the ruler, and Qian represents the ruler, who is also called the emperor. The nine in the fifth is strong but not weak, centered but not biased, upright and free of private desires. Possessing these three virtues to ascend to the imperial throne, how could there be any illness? "Jiu" means illness. Because it is located in the middle of Qian, which is great brightness, illuminated by sunlight, there is no hidden evil or wrongdoing.

象曰：上天下澤，履，君子以辨上下，定民志。《爾雅》曰：禮，履。曰天尊澤卑，上乾下兌之卦，禮文秩然，故君子體此卦象，辨上下之分，以定民之心志。互離文明，故曰辨；兌為附決，故曰定。《禮》曰：君臣上下父子兄弟，非禮不定。是其義也。

The Great Image Commentary says: Above is Heaven, below is Marsh, which is the image of the卦 of Footsteps. The gentleman takes this image as a model, distinguishing the proper roles between superior and inferior, thus calming the people's minds. The Er Ya explains "ritual" as "footsteps," meaning that ritual is what people actually practice. Heaven is exalted and Marsh is humble, so the卦 with Heaven above and Marsh below represents a well-ordered ritual. Therefore, the gentleman observes this image, clarifies the boundaries between superior and inferior, and uses it to calm the people's hearts. The interacting trigrams are dominated by Li (Fire), which signifies civilization, hence "clarifying." Dui (Lake) signifies attachment and decisiveness, hence "settling." The Book of Rites, The Rules of Propriety, says, "Between ruler and subject, superior and inferior, father and son, and siblings, without ritual there can be no peace," which is precisely this meaning.

初九：素履，往無咎。卦之所以名履者，謂以兌履乾；而卦之所以成兌者，謂以姤初升三。姤之巽易為履之兌，則此履而前往者，巽之素也。初距五遠，無履尾之危，能安其素，往不踰分，故無咎。象曰：素履之往，獨行願也。

The first line statement says: By following the simple and unadorned way, one walks without fault. This hexagram is called "Footsteps" because it represents using the trigram Dui (Lake) to step on the trigram Qian (Heaven). The lower trigram becomes Dui because the first line of the hexagram Gou (Meeting) has moved up to the third position. The trigram Xun (Wind) in Gou has been replaced by the trigram Dui in this hexagram, so now walking according to "Footsteps" is in the nature of Xun, which is "simple" or "original." The first line is far from the fifth line, so there is no danger of stepping on a tiger's tail. It can remain in its original nature, move forward without exceeding its proper bounds, thus having no fault. The Small Image Commentary says: To walk by the simple way is to act alone in fulfilling one's own will.

九二：履道坦坦，幽人貞吉。二五俱陽，不能相應，是能擇道以自履者。二為兌中，兌於地為剛滷，鹵地平衍，故道曰坦坦，坦，寬平也。兌位正西，西地多陰，則為幽人。履坦坦之道，是幽人能正其履，不肯蹈危，故吉。象曰：幽人貞吉，中不自亂也。不自亂，言不自亂其履也。

The line statement for the second line says: The path is broad and level, and the solitary person who remains upright attains good fortune. Both the second line and the fifth line are yang lines, and they cannot respond to each other. This is like a person who can choose his own path. The second line is in the center of the trigram Dui. The Book of Changes says that Dui is "its nature on the earth is firm and saline." Saline land is level and open, so it is said the path is "broad and level" — "broad" means level and wide. The trigram Dui is located in the direction of due west, where yin energy is abundant, so it is like the solitary person. Walking on a broad path means the solitary person keeps his steps upright and does not take risks, thus attaining good fortune. The Small Image Commentary says: The solitary person remains upright and attains good fortune because his mind is not disturbed. What is meant by "not disturbed" is that he does not confuse his steps.

六三：眇能視，跛能履，履虎尾，咥人，凶，武人為于大君。三以陰柔而居陽位，是妄履者。三在卦為正兌，兌為小，僅得離目之半，是目眇也，眇，小目也。三在姤為正巽，巽為股，今易為兌，兌為毀折，則股已傷，是足跛也。既眇且跛，而欲恃互離之目、互巽之股以為能視能履，陰僭自用而履虎尾，適當兌口，口必咥人，其凶立見。夫智能避險，固為保身之哲；而志在犯難，亦為致身之勇。剛健果敢，不懼虎咥，捍衛社稷，視死如歸，為大君得其宜矣。蓋兌在西為金，又互離為甲冑戈兵，故曰武人也。三與上應，上為乾，乾為大君也。

The line statement for the third line says: Although the eyes are half-blind, one thinks oneself able to see; although the legs are lame, one thinks oneself able to walk; stepping on a tiger's tail, being bitten by the tiger, danger arises; a warrior serves the sovereign. The third line, with its yin and flexible nature, occupies a yang position, making it a person who moves about recklessly. In the primary hexagram, the third line belongs to the correct form of the trigram Dui, which represents 'smallness.' It only has half the vision of the trigram Li, so it is like having small eyes, which is called '眇' (small eyes). In the hexagram Gou, the third line belongs to the correct form of the trigram Xun, which represents the thighs. Now it has changed to Dui, which represents destruction, so the thighs are already injured, making it like having a limp. Being both blind and lame, yet relying on the vision of the trigram Li and the thighs of the trigram Xun, one thinks oneself able to see and walk. With its yin and flexible nature, it oversteps its bounds and acts on its own, stepping on the tiger's tail, and ends up in the tiger's mouth, which certainly bites, so danger immediately appears. However, looking at it from another angle: having wisdom to avoid danger is indeed wise for self-preservation; having a determination to face difficulties is not without being brave in sacrifice. Being strong, decisive, and fearless of being bitten by the tiger, defending the state and regarding death as if returning, serving the sovereign is exactly appropriate. Dui is in the west and belongs to metal, and with the trigram Li representing armor and weapons, it is said 'warrior.' The third line corresponds with the top line nine, and the upper trigram is Qian, which represents 'great sovereign.'

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。位不當者，陰居陽位也，陽居陰位義同。志剛者，剛不避危，武人事君，志宜如是也。九四：履虎尾，愬愬終吉。五為虎，三履之，四亦履之，同在五後，即同履虎尾。而三凶四吉者，以三柔而居剛位則躁妄，四剛而居柔位則謹畏，是四之所以終吉者，以愬愬故也。愬愬，孟氏作虩虩，懼貌。《繫辭傳》曰：四多懼。《春秋傳》曰：天威不違【脫顏字】咫尺。可於履四見之。象曰：愬愬終吉，志行也。

The Small Image Commentary says: A person with one eye thinks he can see, but in reality he cannot see clearly; a person with a limp thinks he can walk, but in reality he cannot walk alongside others; the danger of being bitten comes from being in the wrong position; a warrior serving the sovereign is characterized by a strong will. What is meant by "position is not appropriate" refers to a yin line occupying a yang position; when a yang line occupies a yin position, the principle is the same. What is meant by "strong will" is being resolute without avoiding danger—this is how a warrior should serve the sovereign. The statement about the fourth line says: Walking on a tiger's tail, being cautious and alert, ultimately leads to good fortune. The fifth line is the tiger, and the third line and the fourth line both step on it. Since both lines are after the fifth line, they are both described as "walking on a tiger's tail." However, the third line is凶 (dangerous) while the fourth line is吉 (auspicious), because the third line, being a yin line in a yang position, acts hastily and recklessly; the fourth line, being a yang line in a yin position, acts cautiously and with fear. The fourth line ultimately brings good fortune because it is "susu" (anxious and fearful). The Mengxi version of the text reads "xuxu," meaning fearfulness. The Great Treatise says "the fourth line is often fearful," and the Zuo Zhuan has the saying "the heavenly mandate does not fail to be near the face" (the original text is missing the character "face"), which can all be verified in the fourth line of the Fulu hexagram. The Small Image Commentary says: being cautious and ultimately auspicious, means that the mind's intention can be carried out.

九五：夬履，貞厲。五以剛中而居陽位，所應所輔無一非剛，有斷決而無游移，此卦辭所以曰虎也。於【於：乾】氏曰：夬，決也。居中履正，為履貴主，萬方所履，一決於前，恐夬失正，恆懼危厲，故曰夬履貞厲。象曰：夬履貞厲，位正當也。位正當者，陽居陽位也，後放此。

The fifth line statement says: With a resolute attitude, he treads the path, upholding correctness while being aware of danger. The fifth line is a strong line in the center and in a yang position, and all lines that correspond and support it are also strong lines. His actions are decisive without hesitation, which is why the hexagram statement compares him to a tiger. Gan Bao says: "Guai" means to decide (the original text reads "Yu Shi," but the collation notes say "Yu" should be "Gan"). The fifth line is in the center and acts rightly, making it the most exalted main line in the Lu hexagram. The path followed by all under heaven is determined by him at the forefront. Because of this, he fears losing the correct path when making decisions, so he constantly harbors a sense of danger, which is why the line statement says "Guai Lu, Zhen Li." The Small Image Commentary says: "Guai Lu Zhen Li" means the position is correct. What is meant by "correct position" is that a strong line is in a strong position; the following examples follow this pattern.

上九：視履考祥，其旋元吉。考，稽也；旋，轉也。履為以下躡上，五為履主，下爻皆履五者，至上則在五前，故不能上履而祇宜下視。上於夬為兌，上與三易，則下為兌而上轉為乾。三為互離之中，離目主視，三上正應，是以離目而視我之祥善也。虞氏曰：乾為祥。乾為大始，是謂之元。然夬上原非乾，而今之為乾，乃由夬上與三一旋轉得之，兌轉為乾，故元吉也。象曰：元吉在上，大有慶也。以夬之三易為履之上，陽為元，故吉，吉不在三而在上也。

The line statement for the top line says: Looking back on the path one has traveled, examining its fortune and misfortune, turning around, great fortune arises. "Kao" means to examine, and "xuan" means to turn back. The卦 of "Lǚ" (Following) is characterized by stepping on what is above, and the line nine in the fifth position is the main line of the Lǚ hexagram; all the other lines are stepping on this line. When reaching the top line, it is now before the line nine in the fifth, so it can no longer step upward, and must turn back to look downward. The top line of the "Guài" (Breaking) hexagram belongs to the trigram "Dui" (Lake). When the top line and the third line exchange positions, the lower trigram becomes Dui and the upper trigram becomes Qian. The line six in the third position is within the trigram Li (Fire), which represents the eye and subjective vision. The third line and the top line correspond directly, so it is using the eye of Li to look back upon one's own good qualities. Yu Fan says that Qian represents auspiciousness. Qian is also the "great beginning" of all things, so it is called "yuan." However, the upper trigram of the Guài hexagram was originally not Qian; now it has become Qian, which is precisely due to the exchange of the top line and the third line of Guài. Dui transforms into Qian, hence "yuan jí" (great auspiciousness). The Small Image Commentary says: "Yuan jí" appears at the top position, which brings great blessings. By replacing the third line of Guài with the top line of Lǚ, the yang line becomes "yuan," hence auspicious; this auspiciousness is not in the third line but in the top line.

【乾下坤上，中互震兌】陽息陰消卦。此卦為乾坤合體，而主之者乾，乾消坤也。泰：小往大來，吉亨。六爻俱陽為純乾，為四月卦；得乾之半，上猶為坤，為正月卦。然乾在坤下，則陽上息，卦名為泰。泰，通也。天氣上升，地氣下降，陰陽合和【合和：和合】，故通也。小謂陰，大謂陽。自內之外曰往，自外之內曰來。小者外往，大者內來，故吉亨。

The primary hexagram has the lower trigram Qian (Heaven) and the upper trigram Kun (Earth), with the intermediate trigrams Zhen (Thunder) and Dui (Lake). This hexagram belongs to the category of "Yang increases, Yin decreases." The hexagram is composed of the trigrams Qian and Kun, with Qian being the dominant one, indicating that Qian is retreating and diminishing against Kun. The hexagram statement says: "Tai," meaning small things go outward and large things come inward, resulting in good fortune and smoothness. Duolong'a explains: when all six lines are yang, it is pure Qian, corresponding to the fourth month. The Tai hexagram has only half of Qian, with the upper trigram still being Kun, corresponding to the first month. However, since Qian is below Kun, the yang energy rises upward, hence the name "Tai," which means communication or smoothness. "Tai" signifies the flow of energy. The heavenly energy rises and the earthly energy descends, with yin and yang harmonizing, thus achieving smoothness. "Small" refers to yin, and "large" refers to yang. Moving from the inner trigram to the outer trigram is called "going out," and returning from the outer trigram to the inner trigram is called "coming in." Therefore, small things go out and large things come in, resulting in good fortune 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。卦何以謂之泰？以小者前往，大者下來也。乾為天，坤為地；乾在內為下，坤在外為上；乾剛為健，坤柔為順；乾陽為君子，坤陰為小人。君子居內則漸進，是長也；小人居外則漸退，是消也。陽長陰消，運會昌盛，國家太平，故曰泰。

The Commentary on the Judgment says: The Tai hexagram says, "Small things go away and great things come in, which is auspicious and smooth." This refers to the mutual interaction between heaven and earth, allowing all things to flow smoothly, and the mutual harmony between above and below, leading to aligned aspirations. The inner trigram is yang and the outer trigram is yin; the inner trigram is strong and vigorous, while the outer trigram is gentle and compliant; the inner trigram represents the gentleman, while the outer trigram represents the petty person. The way of the gentleman gradually grows, while the way of the petty person gradually declines. Duolong'a explains: Why is this hexagram called "Tai"? Because small things move forward and great things descend. Qian represents heaven and Kun represents earth; Qian is in the inner trigram and thus occupies the lower position, while Kun is in the outer trigram and thus occupies the upper position; Qian is strong and thus represents strength, while Kun is gentle and thus represents compliance; Qian, the yang trigram, symbolizes the gentleman, while Kun, the yin trigram, symbolizes the petty person. When the gentleman is in the inner trigram, he advances step by step, which is called "growth"; when the petty person is in the outer trigram, he retreats step by step, which is called "decline." The growth of yang and the decline of yin indicate a flourishing era and national peace, hence the name "Tai."

象曰：天地交，泰，后以財成天地之道，輔相天地之宜，以左右民。荀氏曰：坤氣上升以成天道，乾氣下降以成地道。天地二氣若時不交則為閉塞，今既相交，乃□泰。鄭氏曰：泰，通也；財，節也；輔相左右，助也。以者，取其順陰陽之節，為出內之政，春崇寬仁，夏以長養，秋教收斂，冬勑蓋藏，皆可以成物助民也。虞氏曰：震為左，兌為右，坤為民。

The Great Image Commentary says: Heaven and Earth interacting with each other is called Tai; the ruler takes this image as a model, shaping the way of Heaven and Earth, assisting in what is appropriate, and thus supporting the people. Xun Shuang said: The earth energy rises to form the heavenly way, and the heavenly energy descends to form the earthly way. If the energies of Heaven and Earth do not interact continuously, there will be blockage; now that they have interacted, it becomes Tai (the original text here has a missing character, marked as □). Zheng Xuan said: "Tai" means communication, "Cai" means restriction, and "Fu Xiang" and "Zuo You" all refer to assistance. What is meant by "yi" (to use) is to carry out policies of input and output in accordance with the regulation of yin and yang: in spring, to emphasize benevolence and kindness; in summer, to assist in growth and nurturing; in autumn, to teach the people to restrain; in winter, to urge collection and storage. These can achieve all things and assist the people. Yu Fan said: Zhen represents the left, Dui represents the right, and Kun represents the people.

初九：拔茅茹，以其匯，征吉。初與四應，四為互震，震為蕃鮮，象茅；初居互震之下，是茅之茹也。茹，茅根；匯，類也。三陽連類，如茅茹然。陽動前行，象茅之拔，是茅以有所引而居地上也。夫茅之拔也連其茹，如賢之征也以其匯，謂二三前往連及於初也。前徵交陰，故吉。象曰：拔茅征吉，志在外也。外，外卦，應四也。

Initial line statement: Pulling up a bundle of reeds, their roots and tendrils rise together; moving with like-minded people, it is auspicious. Initial line nine corresponds with line four six, which is in the changing trigram Zhen, representing flourishing and tender grass and trees, exactly like reeds. "Ru" refers to the root of reeds, and "hui" refers to like-minded people. The three yang lines in the lower trigram form a group, like the roots of reeds entwined together. Yang lines naturally move forward, just as reeds are pulled up by force. When pulling up reeds, their roots are inevitably pulled up together, just as virtuous people entering officialdom usually go together with like-minded people. "With its hui" means that line two nine and line three nine move forward, pulling line one nine along with them. Moving forward and meeting with the yin line above, so it is auspicious. The Small Image Commentary says: Pulling up reeds and moving forward brings auspiciousness, because the mind is directed outward. "Outward" refers to the outer trigram, which is the correspondence with line four six.

九二：包荒，用馮河，不遐遺，朋亡，得尚于中行。二為乾中，五為坤中，二上應五，有似乾天覆坤地者。坤地曰荒，故曰包荒。二為乾陽，五為坤陰，陰水象，是謂之河。坤地廣遠曰遐。朋，同類也。荀氏曰：河出於乾，行於地中，陽性慾升，陰性慾承，不用舟航自可濟之，故曰馮河。二陽自二升五，道雖遼遠，而乾剛善行，不能止之，故曰不遐遺。三陽為朋，二不為同類所□，故曰朋亡。二為內卦之中，上往交五，故曰中行。夫包荒則量寬，馮河則力勇，不遐遺則敏，朋亡則公，此所以能上交成泰也。象曰：包荒，得尚于中行，以光大也。乾為大明，陽光大也。

The line statement for the second line says: It can encompass chaos and filth, can walk across rivers on foot, does not abandon distant places, and does not form private factions; only then is it worthy of 'walking the middle path'. The second line is in the middle of the upper trigram, and the fifth line is in the middle of the lower trigram. The second line corresponds with the fifth line, just as the trigram of Heaven covers the trigram of Earth. The trigram of Earth represents the vast and distant land, so it is said 'encompassing chaos'. The second line is the yang of the trigram of Heaven, and the fifth line is the yin of the trigram of Earth. Yin is like water, so it is called 'river'. The vastness of the Earth is called 'distant'; 'friends' refer to similar kinds. Xun Xiang said: The river originates from Heaven, flows through the middle of the Earth. Yang tends to rise, yin tends to be receptive, so crossing the river without boats or rafts is possible, hence 'crossing the river on foot'. The second line, as a yang line, rises from the second position to the fifth, though the path is distant, the strength of Heaven is good at movement, so nothing can stop it, hence 'not abandoning the distant'. The three yang lines in the lower trigram are originally of the same kind, but the second line is not hindered by its kind, hence 'friends vanish' (the original text has a missing character, marked as '□'). The second line is in the middle of the inner trigram, moving upward to meet the fifth line, hence 'walking the middle path'. Being able to encompass chaos and filth shows a broad mind, daring to cross rivers on foot shows courage, not abandoning distant places shows prompt action, and not forming private factions shows impartiality; precisely because it possesses these four qualities, it can ascend to meet the fifth line and achieve 'Great Peace'. The Small Image Commentary says: Being able to encompass chaos and be worthy of the middle path is because of the brightness and grandeur of virtue. Heaven is great brightness, and the radiance of yang is naturally grand.

九三：無平不陂，無往不復，艱貞無咎，勿恤其孚，于食有福。宋氏曰：位在乾極，應在坤極。地平極則險陂，天行極則還復，是治極亂萌，盛極衰伏，不可不預為之防也。惟宜持之以人事，保之以小心，艱難守正，又何有咎？雖外與陰接，若可憂恤，而有孚信以感之，積誠中實，亦自獲福，飲食俱安。三為互兌之中，兌為口，故云食。虞氏曰：乾為福。從知保泰之道，在乎能盡人事，不可徒諉之天運矣。象曰：無往不復，天地際也。際，交際，三為坤乾之交也。

The third line statement says: There is no straight path that remains level without turning into a slope, nor is there a journey that proceeds without turning back; in hardship, maintaining the right path brings no fault, there is no need to worry about one's sincerity, and there will be blessings in food and drink. Song Zhong says: The position of the third line is at the top of the Qian trigram, and the line it corresponds to is at the top of the Kun trigram. When the earth reaches its level, it turns into a dangerous slope; when the heavens reach their course, they turn back to their origin; this is when governance reaches its peak and disorder begins to sprout, when prosperity reaches its peak and decline is already hidden, so one cannot fail to be vigilant. The only way is to rely on human effort to support and to be cautious in guarding; in hardship, holding fast to the right path, where could there be any fault? Although the third line is outside and adjacent to a yin line, it seems cause for worry, but if one uses sincerity to move the other, and keeps sincerity in the heart without being hollow, one will naturally receive blessings, and even food and drink will be secure. The third line is in the mutual trigram of Dui, which represents the mouth, so it refers to 'food'. Yu Fan says Qian represents blessings. From this, we can see that the way to preserve peace lies in doing one's utmost as a human being, and not relying solely on heavenly fortune. The Small Image Commentary says: There is no journey that proceeds without turning back, because this is the place where heaven and earth meet. 'Ji' means meeting, and the third line is exactly where the Kun and Qian trigrams meet.

六四：翩翩不富，以其鄰，不戒以孚。下既連匯上往，上亦翩翩下應。翩翩，群飛向下貌。四為坤陰，陽實陰虛，虛則不富。夫富所以致養，陰虛不富，未有不欲藉陽之富以為富者。四應初，比三，初三皆鄰，而初三又皆陽，以鄰為富，陰之所孚。陽實為孚，陰虛亦為孚，故不待告戒而自孚也。上欲交下，蓋如此。象曰：翩翩不富，皆失實也；不戒以孚，中心願也。陽為實，上卦皆陰，故曰皆失實。中心願者，願下交也。

The line statement for the fourth line says: It flies down gracefully but is not rich, yet it can carry along its neighbor; without being told, it is trusted by others. The three lower yang lines have already connected and moved upward, so the upper yin line also flies down gracefully to respond. "Pian pian" refers to the way a group of birds fly down. The fourth line is yin in the earth trigram, so it is yin and empty. Empty means not rich. Wealth is originally for nourishing others, but yin is empty and not rich, so it naturally desires to borrow the richness of yang to become rich. The fourth line corresponds to the first line and is adjacent to the third line, both of which are yang lines; thus, it treats its neighbors as a source of wealth, which is exactly what a yin line relies on. Yang is solid and represents "trust," and yin is empty and also represents "trust," so there is no need for mutual instruction and they naturally trust each other. The upper wants to connect with the lower, and this is exactly the situation. The Small Image Commentary says: Flying down gracefully but not rich, indicates that all the lines above have lost the solidity of yang. Trusting without being told comes from the heart's desire. Yang is solid, and the upper trigram is entirely yin, so it says "all have lost solidity." The term "center wish" refers to the willingness to descend and connect with yang.

六五：帝乙歸妹，以祉元吉。五為坤中，又為互震，下應互兌，有帝乙歸妹之象。虞氏曰：震為帝，坤為乙，帝乙，紂父；歸，嫁也；震為兄，兌為妹；祉，福也。九家易曰：五應於二，當下嫁二，婦人謂嫁曰歸。二欲上行，五欲下歸，陰陽和合，其交彌固，受乾之福，以得乾元吉也。象曰：以祉元吉，中以行願也。五為坤中，中行於下，願交二也。

The line statement for the fifth line says: The emperor Yi marries off his young maiden, thus gaining blessings and achieving great good fortune. The fifth line is located in the center of the坤 (Earth) trigram and is also in the mutual trigram Zhen (Thunder). It corresponds downward with the mutual trigram Dui (Lake), forming the image of 'emperor Yi marrying off his sister.' Yu Fan says: Zhen represents the emperor,坤 represents Yi, 'emperor Yi' refers to the father of King Zhou of Shang; 'returning' means marriage; Zhen represents the elder brother, Dui represents the younger sister; 'zhi' means blessings. The Nine Schools' Commentary says: The fifth line corresponds with the second line, so according to the principle, it should marry the second line. A woman's marriage is called 'returning.' The second line wishes to move upward, while the fifth line is willing to descend and marry, achieving harmony between yin and yang. Their connection becomes even stronger. The fifth line receives the blessings symbolized by Qian (Heaven), thus obtaining Qian's 'original good fortune.' The Small Image Commentary says: Thus gaining blessings and achieving great good fortune is because the fifth line, being in the center of the坤 trigram, promotes the middle path downward, which is a willing connection with the second line.

上六：城復于隍，勿用師，自邑告命，貞吝。虞氏曰：隍，城下溝，有水稱池，無水稱隍。坤為城，陽息至上，坤象毀壞，故曰隍。夫築城鑿池，所以防亂，至太平已久，則有聽其傾圮者，是城復于隍，泰極象也。坤又為師，為邑，乾為言曰告命。陰將消盡，勿用坤師，惟自坤邑以告乾命。蓋陽息至此始為純乾，不宜貞固守之以致羞咎。泰為陽息陰消卦，四五兩爻義取天地相交，而消息之旨乃獨於上發明之，詳繹經文可見也。象曰：城復于隍，其命亂也。亂，治也。《書》曰：惟以亂民。又曰：予有亂臣十人。言命之治亂也。

The statement for the top line says: The city wall collapses back into the moat, do not go to war, issue orders from within the city, even if one remains steadfast, shame and regret will still arise. Yu Fan says: "Huang" refers to the moat below the city, and if it has water, it is called "Chi," but if it does not have water, it is called "Huang." The Earthly element represents the city, and the Yang energy grows to the upper position, thus the image of the Earth is destroyed, hence "Huang." Building walls and digging moats is originally for preventing disorder; when times of peace last too long, people allow things to decay, which is called "the city returns to the moat," which is the image of Tai reaching its extreme. The Earth also represents the army and the city, while the Heaven represents speech, hence "issue orders." At this time, Yin is about to be exhausted, so it is not appropriate to use the army represented by Earth, but rather to issue the Heaven's orders from within the Earth's city. Because the Yang energy has grown to this point and will become pure Heaven, one should not stubbornly remain unchanged and thus invite shame and blame. Tai is the hexagram of "Yang ceasing and Yin diminishing," with the fourth and fifth lines representing the union of Heaven and Earth. However, the principle of "increase and decrease" is specifically emphasized in the top line—this can be clearly seen by reading the text carefully. The Small Image Commentary says: the city wall collapsing back into the moat indicates that the commands have become disordered. The character "luan" (disorder) also includes the meaning of "governance": the Book of Documents says "only to govern the people," meaning to manage them; it also says "I have ten disorderly ministers," meaning ten ministers who govern the state. Here, it refers specifically to the governance and disorder of commands.

【坤下乾上，中互巽艮】陰息陽消卦。此卦為乾坤分體，主之者坤，坤消乾也。泰否皆母卦，凡三陽三陰卦皆自泰否來。否之匪人，不利君子貞，大往小來。六爻俱陰為純坤，為十月卦；坤乾分立，為七月卦。然坤在內，乾在外，乾消坤息，卦名否。否，塞也。天氣上浮，地氣下沈，陰陽隔閡，故塞也。陰結逼陽【陰結逼陽：陰往結陽】，小人用事，君子欲守正則不能利【脫和字】焉。匪人，即小人也。

The lower trigram of this hexagram is Kun (Earth) and the upper trigram is Qian (Heaven). In the middle, the interacting trigrams are Xun (Wind) and Gen (Mountain). This hexagram belongs to the category of "yin increasing and yang decreasing." This hexagram has Qian and Kun as separate trigrams, with Kun as the dominant one, indicating that Kun is retreating from Qian. The hexagrams Tai and Po are both "mother hexagrams." All hexagrams with three yang lines and three yin lines originate from Tai and Po. The hexagram statement says: The situation of the hexagram Po is such that those encountered are not proper people, which is not favorable for the gentleman to maintain correctness. The great ones go out, while the small ones come in. Duolong'a explains: When all six lines are yin, it is pure Kun, corresponding to the tenth month. When Kun and Qian are separate, it corresponds to the seventh month. In this hexagram, Kun is inside and Qian is outside. Qian is retreating while Kun is growing, hence the name of the hexagram is "Po." "Po" means blockage. The heavenly energy rises upward, while the earthly energy sinks downward, and yin and yang are separated, hence the blockage. Yin energy gathers and presses against yang energy (the original text says "yin gathers and presses yang," but the collation note suggests it should be "yin moves to gather yang"). Small people are in power, and the gentleman who wishes to maintain correctness does not find it easy. The term "non-person" refers to small people.

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。卦之所以名否者，以上下不交，與泰反也。象曰：天地不交，否，君子以儉德辟難，不可榮以祿。宋氏曰：天地不交，猶君臣不接。天氣上升而不下降，地氣沈下又不上升，二氣相隔，故云否也。君子體陽消之義以儉德，體陰息之義以闢難也。儉德謂儉損其德，乾為德，以乾漸消，故云儉。坤為亂，是謂之難，陰息消陽，故宜闢之。闢、避同。

The Commentary on the Judgment says: The hexagram of 'Opposition' encounters unrighteous people, which is unfavorable for the gentleman to maintain uprightness. The great things move outward and the small things move inward, which is why heaven and earth do not interact and all things are not in harmony, and the upper and lower do not interact and the world cannot become a state. Inside is yin and outside is yang, inside is soft and outside is strong, inside is the petty person and outside is the gentleman. The way of the petty person grows day by day, while the way of the gentleman declines day by day. Duolong'a explains: This hexagram is called 'Opposition' because the upper and lower do not interact, which is exactly the opposite of the hexagram of 'Prosperity'. The Great Image says: Heaven and earth do not interact, which is called 'Opposition'; the gentleman takes this image as a model, restrains his talents and virtue to avoid calamity, and should not pursue honor and rank for personal gain. Song Zhong says: Heaven and earth not interacting is like the ruler and ministers not communicating. The heavenly qi rises but does not descend, and the earthly qi descends but does not rise, the two qi are separated from each other, so it is called 'Opposition'. The gentleman understands the meaning of 'declining yang' and restrains his virtue, understands the meaning of 'ceasing yin' and avoids calamity. What is called 'frugality in virtue' is to restrain and lower one's virtue. The trigram Qian represents virtue, but now Qian is gradually declining, so it is called 'frugality'. The trigram Kun represents calamity, which is called 'difficulty'; yin qi grows and yang qi declines, so one should avoid it. 'Bì' and 'bì' are the same.

初六：拔茅茹，以其匯，貞吉亨。初陰猶微，尚易挽回，誠如拔茅連茹，以其類守正而不前往以侵陽，則吉，雖當否時，猶亨通也。蓋三至五為互巽，巽為茅，茅根下生於坤土，互艮之手拔之，故曰拔茅茹。泰曰徵者，言陽往也；否曰貞者，言陰守正不進也。象曰：拔茅貞吉，志在君也。初與四應，四乾為君，小人志在君，是小人之貞也。

The line statement for the first line of six: Pulling up wild grass, its roots and tendrils come up in clusters; accompanying like-minded ones to maintain correctness, it is auspicious and smooth. The yin energy of the first line is still weak and easily corrected; if it can indeed be like pulling up wild grass by its roots, accompanying like-minded ones to hold to the correct path and not advance to interfere with the yang line, then it is auspicious; even though in a time of blockage, it remains smooth. In terms of symbolic imagery: the third to fifth lines form the mutual trigrams of Xun, which symbolizes grass; the roots of the grass grow downward into the earth symbolized by Kun, and then are pulled up by the hand symbolized by Gen in the mutual trigrams. Therefore, it is said 'pulling up the roots of wild grass.' The line statement for the first line of nine in the Tai hexagram says 'going forward,' referring to the yang line moving forward; the line statement for the first line of six in the Po hexagram says 'maintaining correctness,' referring to the yin line holding to correctness and not advancing. The Small Image Commentary says: pulling up the roots and maintaining correctness brings auspiciousness, indicating the mind is fixed on the superior. The first line of six corresponds with the fourth line of nine, which belongs to Qian and symbolizes the sovereign; the thoughts of the petty person are also fixed on the superior, which is what the petty person can achieve in terms of 'maintaining correctness.'

六二：包承，小人吉，大人否亨。下承上曰承。二位居中，為坤之主，倘能包裹上下二陰，以上承五，使小人各安其位，小人則無所失而吉，五之大人亦不至為群陰所侵，時雖否塞，猶亨通焉。夫小人亦豈能吉？然在否時不害君子，則小人自吉。易固不為小人謀而為君子謀，即所以全小人，聖人愛人以德之意深遠矣。象曰：大人否亨，不亂群也。陰息以亂陽群，雲不亂者，賴有二之包故也，故大人處否時猶亨通也。六三：包羞。三欲效二之包，而位非中，故羞。象曰：包羞，位不當也。

The line statement for line six-two says: It is inclusive and submissive to the superior, so the petty person gains good fortune, while the great person, though in a closed situation, can still achieve success. To support above is called 'bearing up'. Six-two is in the middle of the lower trigram, which is the main element of the earth trigram. If it can include both the upper and lower yin lines and together support nine-five, allowing each petty person to be in their proper place, then the petty person will not suffer any loss and thus gain good fortune. Nine-five, the great person, will not be attacked by the many yin lines. Although the situation is closed, success is still possible. How can the petty person be considered 'good fortune'? It is because, in a closed situation, it does not harm the gentleman. Thus, the petty person naturally gains good fortune. The Book of Changes does not plan for the petty person but for the gentleman, yet in this way, it actually preserves the petty person. The intention of the sage to love people with virtue is indeed profound. The Small Image Commentary says: The great person achieves success in a closed situation because the many yin lines are not confused. The growth of yin would normally disturb the yang, but here it says 'not confused', which is due to the inclusive nature of six-two. Therefore, the great person can still achieve success even in a closed situation. The line statement for line six-three says: It attempts to be inclusive but ends up in shame. Six-three also wants to imitate six-two's inclusiveness, but because its position is not central, it ends up in shame. The Small Image Commentary says: Inclusive yet causing shame, due to improper position.

九四：有命無咎，疇離祉。四居坤乾之介，卦之名否在此。四為乾初，乾為命，四陽未消，是為有命。倘陰再進，命豈長有？然此時則尚有命，即雲無咎，以上尚有三陽也。三陽同類稱疇，疇，儔也；離，麗也；祉，福也。同儔皆離福祉，不至見陵於陰，是否而未至於極矣。象曰：有命無咎，志行也。有志行事以濟否也。

The fourth line statement says: If one follows the mandate of heaven, there will be no fault. Those of the same kind can all rely on blessings. The fourth line is located at the boundary between the earth and heaven trigrams, and the whole hexagram is called 'Opposition' because of this. The fourth line is the first line of the heaven trigram, and heaven represents command. At this time, the yang energy of the fourth position has not yet been eliminated, so it is said 'there is a mandate.' If the yin energy were to advance further, where would this 'mandate' be? But at present, there is still a mandate, so it is said 'there is no fault'—because there are still three yang lines above it. Three yang lines of the same kind are called 'chou,' which means companions. 'Li' means to attach or rely, and 'zhi' means blessings. The companions can all rely on blessings, and will not be oppressed by yin energy. This shows that although the situation is oppositional, it has not yet reached the extreme of opposition. The Small Image Commentary says: Having a mandate and no fault means that one's will can be carried out. This means that there is still a will to do something, to reverse the situation of opposition.

九五：休否，大人吉，其亡其亡，繫于苞桑。陰消陽謂之否，而陰未及四，則五尚安，猶是否之休者。休，美也。五以陽居君位，是為大人。大人得二之承，則僅能亨；大人得四之庇，則又克吉。然而天命難保，人事宜修，勵精圖治，不敢或怠，常恐其亡，則國家之安如以巽繩繫巽木，儼然有苞桑之固。苞，植也。荀氏曰：桑者，上玄下黃，以象乾坤，乾職在上，坤體在下，雖欲消乾，其本體不能亡也。象曰：大人之吉，位正當也。上九：傾否，先否後喜。傾，仄也，猶毀也。否極將復，必有起而傾此否者。運必否而始傾，是否已在先；否既傾而即不否則喜，故在後。先否後喜，天運不長否也。象曰：否終則傾，何可長也。

The line statement for the fifth line says: It brings a halt to the situation of blockage and separation, and the great person is auspicious; constantly thinking of "it is about to perish, it is about to perish," the country can be as firm as something tied to the roots of a dense mulberry tree. Yin energy retreating and yang energy being called "否" (blockage), but Yin has not yet reached the fourth position, so the fifth line remains secure, which is the "rest" in the middle of "否." "Rest" signifies goodness. The fifth line, with a yang line in the position of the ruler, is exactly the "great person." The great person receives the support of the second line, which allows for success; only when also receiving the protection of the fourth line can it be auspicious. However, the mandate of heaven is hard to maintain, and human affairs should be diligently cultivated: striving for excellence, never relaxing even a little, constantly fearing the country's impending ruin. In this way, the country's stability is like a rope symbolized by Xun tied to a tree symbolized by Xun, as firm as a dense mulberry tree's roots. "Bao" refers to the dense growth of roots. Xun Shuang said: The mulberry tree has green on top and yellow below, which resembles Qian and Kun. Qian's function is above, and Kun's form is below. Although Yin wishes to eliminate Qian, Qian's essence will never be lost. The Small Image Commentary says: The great person attains auspiciousness because the position is proper. The line statement for the top line says: The situation of blockage and separation is overturned, first being blocked, then being joyful. "Ting" means tilting, which is to destroy. When "否" reaches its extreme, it will turn back, and someone will surely rise to overturn this situation of blockage. Fate must first be blocked before it can be overturned, so "否" comes first; once "否" is overturned, it is no longer "否," thus bringing joy, so "joy" comes after. First being blocked, then being joyful, shows that heaven's course will not allow blockage to last long. The Small Image Commentary says: When "否" reaches its end, it must be overturned, how could it last long?

【離下乾上，中互乾巽】夬、姤。同人為一陰五陽卦，自夬姤二卦來。蜀才曰：此本夬卦，九二升上，上六降二。虞氏於此卦九五爻注曰：姤，遇也。是謂此卦自姤來也。同人于野，亨，利涉大川，利君子貞。一陰麗二陽之中曰離，下離上乾，卦名同人。野，寬曠之處。《爾雅》曰：牧外謂之野。虞氏曰：乾為野。野者，人聚之所，故曰同人于野。人既相同，則必亨通，雖涉大川之險亦利。但人之同者多近私暱，惟君子能持正，故曰利君子貞也。

The primary hexagram has the lower trigram Li (Fire) and the upper trigram Qian (Heaven). The intermediate trigrams are Qian and Xun. This hexagram belongs to the category of one yin and five yang lines, and it arises from the transformation of the hexagrams Guai and Gou. Shu Cai said: originally it was the hexagram Guai, with the line Nine in the Second moving up to the top position and the line Six at the Top moving down to the second position. Yu Fan explained in his commentary on the line Nine in the Fifth that "Gou means meeting," indicating that this hexagram comes from the hexagram Gou. The hexagram statement says: to harmonize with people in the wilderness, it is smooth; it is favorable to cross a great river; it is favorable for the gentleman to maintain uprightness. Duolong'a explained: a single yin line attached between two yang lines forms Li (Fire). In this hexagram, Li is at the bottom and Qian is at the top, hence the name "Tongren" (Harmonizing with People). "Wilderness" refers to a broad and open place. The Er Ya says, "the area outside of pasture is called wild," and Yu Fan said Qian represents the wilderness. The wilderness is a place where people gather, hence the phrase "Tongren yu ye" (harmonizing with people in the wilderness). Since people are harmonizing with each other, it is smooth, even if they face the danger of crossing a great river, it is beneficial. However, harmony between people often arises from private affection and closeness, only the gentleman can uphold uprightness, hence the statement "li junzi zhen" (favorable for the gentleman to maintain uprightness).

彖曰：同人，柔得位得中而應乎乾，曰同人。同人曰：同人于野，亨，利涉大川，乾行也。文明以健，中正而應，君子正也。惟君子為能通天下之志。卦何以名同人？蓋同人自姤夬來也。姤柔在下，陰居陽位，未云得位；天柔在上，雖云得位，未云得中。惟以姤夬二柔易居同人之二，柔既得位，柔又得中，以離之中應乾之中，陰陽相應，有大同之象，故曰同人也。

The Commentary on the Judgment says: The Hexagram of Fellowship, the yao of the yin lines are in the correct position and also in the central position, and they correspond with Qian, so it is called "Fellowship." The Commentary on the Judgment then explains the Hexagram Statement "Fellowship in the fields, smooth, advantageous for crossing great rivers," saying that this is due to the vigorous movement of Qian. Inner culture and outer strength, being in the central position and correct position, and mutual correspondence, this is the correct path of the gentleman; only the gentleman can unify the hearts of people throughout the world. Duolong'a explains: why is this Hexagram called "Fellowship"? Because Fellowship comes from the transformation of Guo and Guai Hexagrams. In the Hexagram of Guo, the yin line is at the very bottom, with yin in a yang position, so it cannot be said to "be in the correct position"; in the Hexagram of Guai, the yin line is at the very top, although it is said to be in the correct position, it cannot be said to be in the central position (the original text says "the heavenly yin is at the top," "heavenly" should be a mistake for "Guai"). Only by moving the yin lines from Guo and Guai to the second position of Fellowship can the yin line be in the correct position and also in the central position, with the central line of Li corresponding to the central line of Qian, yin and yang mutually responding, thus producing the image of universal harmony, so it is called "Fellowship."

而同人卦辭曰同人于野亨者，蓋言同人者，同於人也。鄭氏曰：乾為天，離為火，卦體有巽，巽為風。天在上，火炎上而從之，是其性同於天也。火得風然後炎上益熾，是猶人君在上施政教，使天下之人和同而事之。以是為人和同者，君之所為也，故謂之同人。風行無所不徧，徧則會同之德大行，故曰同人于野亨。

The Hexagram Statement says, "To harmonize with people in the fields, it is prosperous." This refers to "harmonizing with people" meaning to harmonize with the people. Zheng Xuan explains: Qian represents Heaven, Li represents Fire, and the structure of the hexagram contains Xun, which represents Wind. Heaven is above, and Fire rises upward, following Heaven. This shows that the nature of Fire is similar to Heaven. When Fire is combined with Wind, it burns upward even more vigorously. This is like a ruler above administering laws and regulations, making all people unite in heart to serve him. The actions of the ruler are what enable people to harmonize, so this hexagram is called "Harmonizing with People." Wind spreads everywhere, reaching all places, and the virtue of harmonizing with people is widely practiced in the world, hence it is said, "To harmonize with people in the fields, it is prosperous."

夫同人之亨，非僅同於郊野，兼且通乎險阻。以乾同離，即是以陽應陰。水陰象，陽下涉之，如涉川然。乾原健於行，下有正應，則行愈駛。巽為木，乾金剋制之，離體中虛象舟，故曰利涉大川乾行也。第恐統言之曰人，不無苗莠之異；僅名之曰同，或有黨比之嫌。惟有明健之德，乃可以言同人，乃可以言君子之同人。內卦離明，外卦乾健，二五中正相應，有君子守正之象，故曰利君子貞也。人同則志通，志通天下始為大同，通天下之志惟君子能之，故同人宜法君子也。

The reason why the hexagram of "Harmony with Others" is favorable is not only because one can harmonize with people in the open fields, but also because one can overcome obstacles. Using the trigram Qian (Heaven) to harmonize with Li (Fire) means using yang to respond to yin. Water is an image of yin, and a yang line moving downward through it is like crossing a river. Qian is naturally vigorous in movement, and below it there is a proper correspondence, so movement becomes even more rapid. Xun represents wood, and Qian belongs to metal, which can control wood—cutting wood can make a boat. The trigram Li has a hollow center, which exactly resembles a boat. Therefore, the Commentary on the Judgment says, "It is favorable to cross great rivers, because of the movement of Qian." However, merely saying the word "person" is not enough, as people may be of mixed quality; and simply saying "harmony" may give the appearance of forming cliques. Therefore, one must possess the virtue of civilization and strength before one can talk about "harmony with others," and only then can one speak of harmonizing in the manner of a gentleman. The inner trigram Li represents brightness, and the outer trigram Qian represents strength. The line Six in the Second corresponds properly with Nine in the Fifth, which is a proper and upright image of a gentleman maintaining correctness. Therefore, it says, "It is favorable to maintain uprightness." When people's hearts are in harmony, their aspirations become connected; when aspirations are connected throughout the world, this is called "great harmony." Only a gentleman can unify the hearts and aspirations of the world, so when discussing "harmony with others," one should take the gentleman as the model.

象曰：天與火，同人，君子以類族辨物。荀氏曰：乾舍於離，相與同居，故曰同人也。蓋乾成於巽，乾復索坤中為離，乾離同體，故曰天與火。虞氏曰：乾為族，為物，乾三陽同類曰類族，離火為明以辨之。初九：同人于門，無咎。初欲同二，初與二比，前行即得見之，離中虛象門，故曰同人于門。象曰：出門同人，又誰咎也。凡門以內為室，人伏室內，何由得同？故言同人者在出門，出門即同人，其時尚無私意，故無咎之者。

The Great Image says: Heaven and fire are close to each other, which is called the Principle of Fellowship; the gentleman takes this as a model, gathering by kind and distinguishing by things. Xun Shuang said: Heaven is located within fire, the two being in the same room, so it is called "Fellowship." Heaven forms the body of Wind, and Heaven also takes the middle line from Earth to form fire; Heaven and fire are originally of the same body, so it is said "Heaven and fire." Yu Fan said: Heaven represents kind and things; the three yang lines of Heaven are of the same kind, so it is called "classifying by kind." Fire represents brightness, using it to distinguish things. The line statement of initial nine: Going out and joining with people, there is no fault. Initial nine wishes to join with six two, and initial and two are adjacent; taking one step forward, they meet. The middle line of fire is empty, symbolizing a door, so it is said "joining with people at the door." The Small Image says: Going out and joining with people, who would blame him? Whatever is within the door is called "room," people hiding in the room, by what right can they join with others? Therefore, to join with people, one must go out; once one goes out and joins with people, at that time there is no private heart, so no one blames him.

六二：同人于宗，吝。二為卦主，此眾陽所欲同者。虞氏曰：乾為宗。荀氏曰：宗者，眾也。三據二陰，二與四同功，五相應，初相近，上下眾陽皆欲與二為同，故曰同人于宗。陰道貞靜，從一而終，今宗同之，有吝疵矣。象曰：同人于宗，吝道也。

The line statement for the second line says: It only harmonizes with people within its own clan, and there is some regret. The second line is the main line of the hexagram, and all the yang lines desire to harmonize with it. Yu Fan says that the trigram Qian represents the clan, and Xun Shuang says that 'clan' means the multitude. The third line is pressing upon the second line, which is a yin line. The second line and the fourth line are in the position of ministers and have similar functions. The fifth line corresponds directly with it, and the first line is close to it. Therefore, all the yang lines above and below desire to be the same as the second line, hence the statement 'harmonizing with the clan.' The yin principle lies in uprightness and stillness, and one should remain faithful to one's path. Now that the entire clan is harmonizing with it, it brings about some regret. The Small Image Commentary says: Harmonizing only within the clan is a path that brings regret.

九三：伏戎于莽，升其高陵，三歲不興。卦惟一陰，初上與二對易，二五相應，故皆曰同人。若三與四，既不相應，又不對易，則是求同而不得者。三體為離，離為甲冑戈兵，是謂之戎；三又為互巽，巽為伏，為草木，是謂之莽，莽，叢木也。巽為股，為高，歷乾二之【之：爻】求同於上，是為升高。陵，大阜曰陵，乾位西北，郊野而高，故曰高陵。夫暗藏兵戎，登高遠望，以求上同而不得同主，徒勞智力，雖至三歲之久，猶不能興起，是同亦不可強求矣。象曰：伏戎于莽，敵剛也；三歲不興，安行也。三上皆陽，兩陽相敵，故曰敵剛。安行者，言安能前行求同也。

The line statement for the third line says: Hide weapons in the grassy wilderness, ascend a high hill to look out, but for three years nothing is launched. The entire hexagram has only one yin line: the first line and the top line can exchange positions with the second line, and the fifth line corresponds directly with the second line, so these lines all speak of 'harmony'. However, the third and fourth lines do not correspond with the second line, nor can they exchange positions, so they belong to the case of seeking harmony but failing to find it. The third line belongs to the trigram of Li, which symbolizes armor and weapons, hence 'war'. The third line is also part of the trigram of Xun, which represents concealment, and also symbolizes grass and trees, hence 'wilderness'—'wilderness' refers to dense vegetation. Xun also symbolizes the thigh and height, and the third line ascends over the two lines of Qian to seek harmony, hence 'ascending high' (the original text says 'Qian two', but the note suggests 'yao' should be used instead of 'zhi'). 'Ling' refers to a large hill; Qian is located in the northwest, which is a remote area with high ground, hence 'high hill'. Concealing weapons and ascending high to look out, seeking harmony but failing to find an object of harmony, wasting effort in vain; even after three years, nothing is launched—this shows that 'harmony' cannot be forced. The Small Image Commentary says: hiding weapons in the wilderness is because the opponent is also strong; three years without action is because it is impossible to move forward. The third and top lines are both yang lines, two strong lines opposing each other, hence 'opposing strength'. The phrase 'safe journey' means where can one go to seek harmony?

九四：乘其墉，弗克攻，吉。墉，虞氏作庸，巽為庸，庸墉同。《詩》曰：以作爾庸。毛傳曰：庸，城也。四為互巽之末，則巽之墉實為其墉。四乘其墉，攻初求同，則其力亦甚勇矣。究之巽為進退，為不果，四弗勝初，退而弗攻乃吉。象曰：乘其墉，義弗克也；其吉，則困而反則也。兩陽相敵，四宜弗能克初，困而反求已，與二遇，得同人之準則矣。

The fourth line statement says: Ascending one's own city wall, yet finally not launching an attack, it is auspicious. "Yong" (city wall), in Yu Fan's version, is written as "Yong" (ordinary), which corresponds to the trigram Xun (Wind). The "Yong" (ordinary) and "Yong" (city wall) are interchangeable. The Book of Poetry has the line "to build your city wall," and Mao Heng explains that "Yong" is the same as "city." The fourth line is located at the end of the interacting trigram Xun, so the city wall represented by Xun is its own city wall. The fourth line ascends the city wall to attack the first line in order to compete for the same object, and its strength is also bold. However, the nature of Xun is to be indecisive and hesitant, so the fourth line cannot overcome the first line and thus retreats and does not attack anymore, which is auspicious. The Small Image Commentary says: Ascending the city wall, by virtue it should not be conquered; it is auspicious because after being trapped, it returns to the right path. Two yang lines are in opposition, and the fourth line originally cannot overcome the first line; after being in a difficult situation, it turns to itself and meets the second line six, which conforms to the principle of "Tong Ren" (Harmonizing with Others).

九五：同人先號咷而後笑，大師克相遇。楚謂兒泣不止曰噭咷。號，呼也；克，勝也。虞氏曰：巽為號咷。五欲同二而為三四所間，不能遽遇，故先號；然二為正應，終必同之，故後笑。二自姤夬相易，姤巽為號，夬兌為笑，兌之德說也。陽剛位中，用大師以勝之，《說卦傳》曰：戰乎乾。故曰大師。乾德至健，故曰克，克則相遇，遇則同矣。象曰：同人之先，以中直也；大師相遇，言相剋也。乾其動也直，五位中，故曰中直，中直故號咷求同也。上九：同人于郊，無悔。虞氏曰：乾為郊。郊較野則狹也。居上無位，不得遂大同之志，僅能無悔而已。象曰：同人于郊，志未得也。

The line statement for the fifth line says: It harmonizes with others, first crying out loudly, then laughing; it deploys a great army to overcome obstacles, eventually meeting. In Chu, the continuous crying of a child is called "jiao tao"; "hao" means calling out, and "ke" means overcoming. Yu Fan says the trigram Xun represents crying. The fifth line wants to harmonize with the second line, but is blocked by the third and fourth lines, so it first cries; however, the second line is its proper match, so eventually it laughs. The second line is derived from the trigrams Guo and Guai, which are interchanged: Guo has the trigram Xun representing crying, and Guai has the trigram Dui representing laughter, because Dui's virtue is joy. The fifth line is yang and occupies the central position, thus using a great army to overcome obstacles; the "Say卦传" says "fighting in Qian," so it is called "great army." The virtue of Qian is extremely strong and upright, so it is called "ke"; being able to overcome allows meeting, and meeting means harmonizing. The "Small Image Commentary" says: The fifth line first cries because it is upright and strong in the center; the meeting of the great army is said to depend on overcoming obstacles. The "Great Treatise" says Qian "moves straight," and the fifth line is in the central position, so it is called "central and upright." Because it is central and upright, it cries out to seek harmony. The line statement for the top line says: Meeting with others in the outskirts, without regret. Yu Fan says Qian represents the outskirts. The outskirts are narrower than the wilderness. The top line is at the top of the entire hexagram but lacks a real position, so it cannot achieve the aspiration of "universal harmony," only being able to reach a state without regret. The "Small Image Commentary" says: Meeting in the outskirts is because the heart's aspiration has not yet been realized.

慧珠閣原本，岫巖多隆阿雯溪。周易上經（四）。

This volume is based on the original edition from "Hui Zhu Ge," authored by Duolong'a, a native of Xiuyan, who goes by the courtesy name Wenxi. The following interpretations pertain to the fourth section of the Upper Canon of the Zhou Changes, specifically the six hexagrams: Da You, Qian, Yu, Sui, Gu, and Lin.

【乾下離上，中互乾兌】夬、姤。大有為一陰五陽卦，自夬、姤二卦來：夬上降五，姤初升五。大有：元亨。乾下離上，卦名大有。陽為大，陰有之，則所有者大。如大居上，有眾賢人輔以成治，故元善亨通也。

The hexagram "Da You" (Great Possession) has the trigram Qian (Heaven) below and Li (Fire) above, with the trigrams Qian and Dui (Lake) appearing in the middle. The transformation of this hexagram comes from "Guai" (Breaking Up) and "Gou" (Meeting). "Da You" is a hexagram with one yin line and five yang lines. The upper yin line of "Guai" descends to the fifth position, and the lower yin line of "Gou" ascends to the fifth position, both resulting in "Da You." The hexagram statement says, "Da You, Yuan Heng." Qian is below and Li is above, hence the name "Da You." Yang lines are called "Da" (great), and now a single yin line possesses all the yang lines, so its possession is great. It is like a superior person who has a group of virtuous ministers assisting him in achieving governance, thus achieving great success and smoothness.

彖曰：大有，柔得尊位大中，而上下應之，曰大有。其德剛健而文明，應乎天而時行，是以元亨。大者何？陽也。陽大陰小，《大畜》《大過》《大壯》之言大皆同。而云大有者，一陰為柔，居天位為尊，居五位曰中；又自夬、姤來，夬陰居上，姤陰居下，夬陰下降，姤陰上升，上下相易以為此卦之五，即是上下相應。眾陽應陰，則一陰於以有眾陽也，故曰大有也。再以卦德言之，乾為健，健則剛；離為明，明有文。以卦體言之，五為卦主，下應乾天，天之行不失其時，五之應天亦不失其時也，是以元亨也。

The Commentary on the Judgment says: "Great Possession, the flexible line attains a high position, is great and central, and is responded to by above and below, thus called Great Possession. Its virtue is strong and vigorous and civilized, responding to heaven and acting in accordance with the seasons, thus achieving the beginning and the flourishing." The term "great" refers to the yang lines. Yang is great, and yin is small. The term "great" in the hexagrams Great Accumulation, Great Excess, and Great Strength all mean this. This hexagram is called "Great Possession" because the single yin line is flexible, and it occupies the fifth line, which is the position of the Son of Heaven, thus called "high"; it is also in the center of the upper trigram, thus called "central." Furthermore, looking at the transformation of the hexagram, the primary hexagram comes from Great Judgment and Great Meeting: in Great Judgment, the yin line is at the top, and in Great Meeting, the yin line is at the bottom. The yin line in Great Judgment descends, and the yin line in Great Meeting ascends, and they exchange positions to form the sixth line of this hexagram, which is exactly what the Commentary on the Judgment refers to as "responded to by above and below." All the yang lines respond to this single yin line, so this single yin line possesses all the yang lines, hence it is called "Great Possession." In terms of the hexagram's virtue: the virtue of Qian is strength, and strength is firmness; the virtue of Li is brightness, and brightness has cultural expression. Together, they form "strong and vigorous and civilized." In terms of the hexagram's structure: the sixth line is the main line of the hexagram, responding to the lower trigram Qian, which represents heaven. Heaven's movement never fails to follow its proper order. The sixth line responding to heaven also does not fail its proper time, which is "responding to heaven and acting in accordance with the seasons," thus achieving "the beginning and the flourishing."

象曰：火在天上，大有。君子以遏惡揚善，順天休命。火愈高則明愈遠，火在天上，明無不照，故象大有。虞氏曰：乾為善，坤為惡。蓋言陽善陰惡也。大有一陰中藏，象遏惡；眾陽外見，象揚善。陰德主順，居五天位，故曰順天。乾為命，陽為美，故曰休命。

The Great Image Commentary says: "Fire in the heavens, Great Possession. The superior person uses this to suppress evil and promote good, following the mandate of heaven." Fire rises higher and illuminates farther; the fire trigram, located above the heavens, shines everywhere, hence the image of "Great Possession." Yu Fan says that Qian represents good and Kun represents evil—meaning yang represents good and yin represents evil. The entire hexagram of Great Possession contains only one yin line, deeply hidden among the five yang lines, just like suppressing evil; the five yang lines are revealed externally, just like promoting good. Yin's virtue is characterized by obedience, and this yin line is located at the fifth line, the heavenly position, hence it is said "following heaven." Qian has the image of "command," and yang contains the meaning of beauty, hence it is said "resting on the good command," meaning following the beautiful command of heaven.

初九：無交害，匪咎，艱則無咎。大有者，有賢人也。欲有賢人，則自有交始。五為君位，君貴得人，故眾陽皆為五有。若初為民位，其所有不與五同，故其交亦與五異。五貴有交，而初則宜無交；五以有交而有孚，初以無交而無害。夫初在姤與五對易，未嘗無交，既易為五，則五之交孚者在二，初不與五應，故曰無交也。自有其有，不與物交，則是不有私黨以致災禍者，是無交乃正所以無害。害者，禍也。無位而蓄私有，重則致害，輕亦得咎。有其所有，固匪咎，倘不艱以處之，則往往得咎，是不可輕心以處此矣。象曰：大有初九，無交害也。二則有交，則無交者惟大有之初九，蓋言位卑不宜有交也。

The line statement for the first line (Initial Nine) says: "No harm comes from lack of association, it is not a fault, but if difficult, there is no fault." The term "Great Possession" refers to possessing virtuous talents. To possess virtuous talents, one must begin with association and interaction. The fifth line is the position of the ruler, and for a ruler, the most important thing is to gain people's support, so all the yang lines belong to the sixth line. As for the first line, which is in the position of the common people, what it possesses is different from the ruler's, so the way of association is also different: the fifth line should widely associate, while the first line should not associate. The fifth line gains people's trust through association, while the first line avoids harm through non-association. In the hexagram of "Meeting," the first line originally exchanged positions with the fifth line, so it was not entirely without interaction. However, since it has now become "Great Possession," the one who forms trust with the fifth line is the second line. The first line does not have a direct correspondence with the fifth line, so it is said "no association." By keeping to what is appropriate and not associating with external matters, one avoids forming private factions and causing trouble. "No association" is precisely the reason for "no harm." "Harm" means disaster. Without a position yet possessing private wealth, one may suffer serious disaster or even minor blame. Keeping to one's proper share is naturally not a fault, but if one does not handle matters with diligence and caution, one may still incur blame. Therefore, one must not be careless in this position. The Small Image Commentary says: "In the Great Possession hexagram, the first line has no harm from lack of association." The second line still speaks of "association," but the first line of "Great Possession" speaks of "no association," indicating that those in low positions should not widely associate.

九二：大車以載，有攸往，無咎。二為乾中，陽體中實，故所有愈大。馬氏曰：乾為大車。以大車載其所有，以前往應五，是不自私其有者，故無咎。象曰：大車以載，積中不敗也。不敗者，言乾車至健，能勝載，不慮折軸也。

The line statement for the second line says: "A great carriage carries, there is a place to go, no blame." The second line is in the middle position of the lower trigram Qian, and since it is a yang line, it is full and strong. Therefore, it has greater strength. Ma Rong said that Qian takes the image of a "great carriage." Using a great carriage to carry one's own wealth and talents, going to join the ruler at the fifth line, this is not keeping all things for oneself, hence no blame. The Small Image Commentary says: "A great carriage carries, accumulating in the middle does not fail." What is meant by "not failing" is that the carriage of Qian is extremely strong and firm, capable of carrying heavy loads, without fear of the axle breaking in the middle of the journey.

九三：公用亨于天子，小人弗克。亨，享通。京氏曰：獻也。大有至三，較二猶盛，三亦宜不自有其有，以上獻於天子。三為大臣位，曰公，陽德主施，故云用享。而三又為互兌，兌為小，是為小人。小人貪婪專利，多私其有，弗能以所有上獻於君。克，能也。蓋言用享於天子惟君子能之，小人不能也。象曰：公用亨于天子，小人害也。爻辭僅曰弗克，象傳直言曰害，位為大臣而有私積，宜戒哉。

The third line statement says: "The public presents offerings to the Son of Heaven, but the petty person cannot do so." "Hen" and "Xiang" are interchangeable, and Jing Fang says it refers to presenting offerings. When the hexagram Da You reaches the third line, its possession is more abundant than in the second line. The third line should not regard its possessions as private property, but instead present them upward to the Son of Heaven. The third line is in the position of a minister, so it is called "gong" (public). The virtue of yang is primarily about giving, so it is said "yong xiang" (to use offerings). However, the third line is also in the mutual trigram Dui, which takes the image of "small," so it becomes "xiao ren" (petty person). Petty persons are greedy and monopolize wealth and profit, often keeping their possessions for themselves and cannot present them to the sovereign. "Ke" means to be able. This means that presenting offerings to the Son of Heaven can only be done by the virtuous, not by petty persons. The Small Image Commentary says: "The public presents offerings to the Son of Heaven, but the petty person is harmful." The line statement only says that petty persons "cannot" do so, but the Image Commentary directly states that it is "harmful" — to hold a position of minister and yet hoard wealth is something that should be a warning.

九四：匪其彭，無咎。彭，多貌。《詩》曰：行人彭彭。傳曰：多皃。四位愈高則有愈多，位愈高則愈危，有愈多則愈險，是宜自損其有，故曰匪其彭，謂以其彭為非，不敢私有也。蓋四為正離，離體虛，虛其所有，不自滿假，如是則進不逼君，退守有餘，故無咎。象曰：匪其彭無咎，明辨晳也。四體為離，離明以辨之，故不以過盛致咎也。

The line statement for the fourth line says: "Not its abundance, no blame." "Abundance" refers to having a lot. The Book of Poetry, Qi Wind, "Zai Qu" has the line "travelers in procession," which the Mao Commentary explains as "a great number." The fourth line is in a high position, so it has more; the higher the position, the more dangerous; the more one possesses, the more perilous. Therefore, it should reduce its possessions, hence "Not its abundance," meaning to regard this "abundance" as something not to be possessed. The fourth line is in the middle of the upper trigram, Li, which is the trigram of fire. The middle of Li is empty, symbolizing the emptying of one's possessions and not being self-satisfied. In this way, moving forward does not pressure the sovereign, and retreating leaves room, so there is no blame. The Small Image Commentary says: "Not its abundance, no blame, clear discernment." The trigram of the fourth line is Li, using the brightness of Li to discern matters, so it does not bring blame due to excessive prosperity.

六五：厥孚交如，威如，吉。離體中虛象孚，五以離孚下交眾陽，則至信感人，自能有眾陽之有以成其大。特恐陰柔居尊，孱弱不振，宜以威如濟之，有威可畏，是德力兼備於一人也，故吉也。象曰：厥孚交如，信以發志也；威如之吉，易而無備也。易，簡易。既曰威如，又曰無備者，則是威如非殘酷，無備非怠玩，但使綱紀整肅，歡不下移，至信待人，坦白之衷昭然若揭，不必督責以示威，而天下已畏懼之不敢慢矣。

The line statement of the fifth line says: "His sincerity is mutual, his authority is firm, thus it is auspicious." The middle of the Li hexagram is empty, symbolizing sincerity. The fifth line, being yin, uses the sincerity of Li to connect with the yang lines below. Thus, sincere virtue can move people's hearts, and naturally transform all the yang into its own, thereby achieving its "greatness." However, there is a concern that a yin line in a position of honor may be weak and ineffective, so it should use authority to compensate. Authority that is feared indicates both virtue and strength, hence it is auspicious. The Small Image Commentary says: "His sincerity is mutual, sincerity inspires the will; the auspiciousness of firm authority is due to simplicity without preparation." Here, "easy" means simple. It says there should be authority, yet it says there is no need for vigilance. This shows that the authority mentioned is not cruelty, and the lack of preparation is not negligence. As long as the principles are clear and strict, authority does not descend or spread, and sincerity is shown to others, with an open and upright heart, then there is no need for supervision to show authority. People will naturally revere and not be disrespectful.

上九：自天佑之，吉，無不利。佑，助也。上為天位，夬以上六居五，是上以天助五矣。夫能助君者為賢，而五履孚信，居柔順以尚之，乃得上九之助。大有至於天佑，不僅得賢，且兼得天，此大有之極則也，故吉無不利也。象曰：大有上吉，自天佑也。大有至有天佑，則夫有人之所有者不足言矣，故曰大有上吉。

The line statement for the top yang line says: "If heaven supports you, it is auspicious and nothing will be detrimental." "Support" means to help. The top yang line is in the position of heaven. The hexagram of Great Possession comes from the hexagram of Decision. The top yin line of Decision moves down to the fifth position, which represents heaven supporting the fifth line. Those who can assist the ruler are considered virtuous. The fifth line practices sincerity and honors the top yang line with its gentle virtue, thus receiving the support of the top yang line. The hexagram of Great Possession has reached the point of being supported by heaven, not only obtaining the help of a virtuous person, but also receiving heavenly assistance. This is the ultimate state of Great Possession, hence it is auspicious and nothing will be detrimental. The Small Image Commentary says: "Great Possession is most auspicious, for it is supported by heaven." When the hexagram of Great Possession is supported by heaven, possessing only what others possess is insignificant, hence it is said "Great Possession is most auspicious."

【艮下坤上，中互震坎】剝、復。謙為一陽五陰卦，自剝、復二卦來：剝上降三，復初升三。虞氏曰：彭城蔡景君說剝上來之三。此僅舉一偏言之。謙：亨，君子有終。謙，讓也，致恭也，不自伐也，屈己下物也。《禮》曰：禮者自卑而尊人。則謙實合嘉會之禮，故曰亨。《禮》又曰：君子退讓以明禮。是謙為美德，惟君子能之，故曰君子有終。虞氏曰：君子謂三，卦之中，一陽內卦之終。蓋君子能守謙，能得謙義。艮居坤下，有謙象也，故艮下坤上之卦名謙。

The hexagram "Qian" has the trigram Gen (Mountain) below and Kun (Earth) above. In the middle, it contains the trigrams Zhen (Thunder) and Kan (Water). The transformation of this hexagram comes from the hexagrams "Bo" and "Fu": "Qian" is a hexagram with one yang line and five yin lines. The top line of "Bo" descends to the third position, and the first line of "Fu" ascends to the third position, both forming "Qian." Yu Fan says that Pengcheng person Cai Jingjun's view is that the top line of "Bo" moves to the third position—this only shows one aspect of the change. The hexagram statement says, "Qian, smooth, the gentleman has a good ending." "Qian" means humility, respect, not boasting, and subordinating oneself to others. The "Book of Rites" says, "Ritual is to be humble oneself and honor others." This shows that humility is in line with the "ritual of harmonious meetings," hence it is "smooth." The "Book of Rites" also says, "The gentleman retreats and yields to clarify ritual." This shows that humility is a virtue, and only the gentleman can achieve it, hence it is said, "the gentleman has a good ending." Yu Fan says that "the gentleman" refers to the line nine in the third position: nine in the third position is in the middle of the six lines, which is the only yang line, and also the final position of the inner trigram. The gentleman can maintain humility and understand its meaning. The mountain Gen is hidden beneath the earth Kun, which exactly represents the image of humility, so the hexagram with Gen below and Kun above is named "Qian."

彖曰：謙亨，天道下濟而光明，地道卑而上行。天道虧盈而益謙，地道變盈而流謙，鬼神害盈而福謙，人道惡盈而好謙。謙尊而光，卑而不可踰，君子之終也。謙何以雲亨也？大傳曰：兼三才而兩之，故易六畫而成卦。是分六爻為三才：初二為地道，三四為人道，五上為天道。卦惟一陽，則自剝之上來。上為天道，今乃下居於三，是為天道下濟；天道本明，下降為艮，艮之陽光外見，仍不掩其明。又自復之初來，初為地道，今乃上居於三，是為地道上行；地道雖卑，上升為三，三以人道居中，則不覺其卑。

The Commentary on the Judgment says: "Humility brings success, because the way of Heaven descends and shines brightly, and the way of Earth is low but ascends upward. The way of Heaven reduces excess and benefits humility, the way of Earth transforms excess and flows toward humility, the spirits and gods harm excess and bless humility, and the way of human beings hate excess and favor humility. Humility elevates and shines, it is lowly yet cannot be surpassed, and this is the end of the gentleman." Why does the Hexagram of Humility say "success"? The Great Treatise says: "Combining the three elements and dividing them into two, thus the Book of Changes has six lines forming a hexagram." This divides the six lines into the three elements: the first and second lines belong to the way of Earth, the third and fourth lines belong to the way of human beings, and the fifth and top lines belong to the way of Heaven. The primary hexagram has only one yang line, which comes from the top line of the Hexagram of Splitting. The top line originally belonged to the way of Heaven, but now it descends to the third position, which is called "the way of Heaven descends." The way of Heaven was originally bright, but when it descends and becomes the form of K'un, the light of K'un is revealed externally and still cannot be hidden. This single yang line can also be seen as coming from the first line of the Hexagram of Return. The first line originally belonged to the way of Earth, but now it ascends to the third position, which is called "the way of Earth is low but ascends upward." Although the way of Earth is low, after ascending to the third position, which belongs to the way of human beings and is in the center of the six lines, it no longer seems low.

且陽為盈，陰為虛，虛則為謙，盈則非謙。當在剝復未易之時，兩陽分居於外，陽見為盈；乃剝以上陽下來居三，是天道之盈虧矣；復以初陽上往居三，是地道之盈變矣。而乾陽為神，坤陰為鬼，復剝之陽皆移，不使外見，坤又為害，三居坤下，是害盈也。三與四為人道，剝復之陽移居於三，藏眾陰中，三又在四之下，是惡盈也。

Furthermore, a yang line is "full," and a yin line is "empty." Empty means humility, while full is not humble. When the hexagrams of "Bao" and "Fu" have not yet changed, two yang lines are located outside the hexagram. Yang appearing outside is "full." When the upper yang line of "Bao" moves down to the third position, this is "the way of heaven diminishes fullness." When the initial yang line of "Fu" moves up to the third position, this is "the way of earth transforms fullness." The yang of Qian represents the spirit, and the yin of Kun represents the ghost. The yang lines of "Bao" and "Fu" have moved from their positions, no longer appearing outside. Moreover, Kun has the image of "harm." The third line lies beneath Kun, which is "ghosts and spirits harm fullness." The third and fourth lines belong to human affairs. When the yang lines of "Bao" and "Fu" move to the third position, they are hidden among the yin lines. Since the third line is below the fourth, this is "human affairs detest fullness."

夫虧盈乃所以益下之謙，變盈乃所以流通其謙。害與福反，所害在盈，故所福在謙；惡與好反，所惡在盈，故所好在謙。則是一陽伏居陰中，陽光內耀，是尊而且光；艮居坤下，而艮山隱崇地中，雖卑而不可踰。彼盈者必中蹶，而謙德可終身，是以君子有終也。虞氏曰：乾為盈，坤為虛；乾為福為好，坤為害為惡；乾為神，坤為鬼。卦有一陽多取乾象，卦有一陰多取坤象，此易例也。

"The concept of 'deficit and surplus' is used to enhance the humility of those below, while 'change of surplus' is used to circulate that humility. 'Harm' is opposite to 'good'; since what is harmed is surplus, what is blessed must be humility. 'Evil' is opposite to 'good'; since what is disliked is surplus, what is favored must be humility. Thus, a yang line hidden among many yin lines, with yang's brilliance shining inward, is 'honorable and bright'. The trigram Gen (Mountain) situated below Kun (Earth) is high and majestic yet hidden beneath the earth, hence 'lowly yet unpassable'. Those who are self-satisfied will eventually fall, while humility can be maintained throughout life, hence 'the gentleman has a lasting virtue'. Yu Fan said: Qian represents surplus, Kun represents emptiness; Qian represents blessing and goodness, Kun represents harm and evil; Qian represents the divine, Kun represents the demonic. In any hexagram with only one yang line, the image of Qian is mostly taken, and in any hexagram with only one yin line, the image of Kun is mostly taken. This is the general rule of the Book of Changes."

象曰：地中有山，謙。君子以裒多益寡，稱物平施。劉氏曰：地中有山，以高下下，故曰謙。謙之為道，降己升人，山本地上，今居地中，亦降體之義，故為謙象也。裒，取也。陽多陰寡，剝以上益三，復以初益三，故曰裒多益寡。剝復兩陽上下居之則偏，易之居中則平，故曰稱物平施也。

The Great Image Commentary says: "A mountain within the earth, humility. The superior man thus takes much and gives little, measuring things and distributing them fairly." Liu Huan says: A mountain hidden within the earth indicates placing the high beneath the low, hence called "humility." The principle of humility involves lowering oneself and raising others. A mountain normally on the earth is now within the earth, which also signifies lowering oneself, hence the symbol of humility. "Pou" means to take. A yang line is full, hence "much," while a yin line is empty, hence "little." The hexagram "Bao" uses its top line to benefit the three lines below, and the hexagram "Fu" uses its first line to benefit the three lines above. Thus it is said "take much and give little." In the hexagrams "Bao" and "Fu," the yang lines are respectively at the top and bottom, which are biased positions; when they are placed within the hexagram, they become balanced. Thus it is said "measure things and distribute them fairly," meaning to assess things and give them out equitably.

初六：謙謙君子，用利涉大川，吉。初居下位，謙也；乃以復之初陽讓歸於三，則又為謙。陰柔居下，謙也；乃以陰柔上承陽剛，則又為謙，故曰謙謙。謙而又謙，惟君子能之。雖二至四為互坎，卦之通體亦象大坎，坎水為川。初以復之下陽往三成坎，是三之為謙，由於初之涉川以成者，故曰用涉大川吉也。初六謙謙君子，卑以自牧也。牧，養也。初位下，故曰卑。

The line statement of the first line says: "A modest gentleman, using this to cross a great river, is auspicious." The first line is in the lowest position, and being itself modest is already a form of humility. Moreover, it gives the yang line from the first line of the hexagram "Fu" to the third position, making it even more humble. Being yin and soft in a low position is already modest, and further it accepts the yang above, thus being even more modest. Therefore, it is said "modest and modest again." Only a gentleman can be modest twice. The second line to the fourth line together form the structure of the hexagram Kan, and when looking at the entire hexagram, it also resembles a great Kan. Kan represents water, and water is a river. The first line sends the yang line from the lower position of the hexagram "Fu" to the third position to form Kan, showing that the third line's modesty is achieved through the first line's crossing of the great river. Therefore, it is said "using this to cross a great river, auspicious." The Small Image Commentary says: "The first line, a modest gentleman, is humble and self-disciplined." "Mù" means to raise or nurture, meaning to cultivate oneself through humility. The first line is in the lower position, so it is said "humble."

六二：鳴謙，貞吉。謙之德有於中，而謙之名己聲於外。二與三比，陰陽唱和，故謙曰鳴。前又為互震，震為善鳴，以遙為之應，是謙不必自白，而稱譽已遠播矣，故貞吉。象曰：鳴謙貞吉，中心得也。謙得於心，貞以守之，二得中，故以謙鳴也。

The line statement for line six two says: "Ming qian, zhen ji." The virtue of humility resides in the heart, yet the reputation of humility has already spread outward. Line six two is adjacent to line nine three, with one yin and one yang interacting and harmonizing, hence the term "ming" (sound) is used for humility. Before it there is the mutual trigram zhen, which has the image of being good at making sounds, and it resonates from afar. This shows that the virtue of humility does not need to be proclaimed, yet praise has already spread far and wide, so holding to the correct path brings good fortune. The Small Image Commentary says: "Ming qian zhen ji, zhongxin de ye." The virtue of humility is obtained from within, and it is maintained by uprightness, and since line six two is in the middle of the lower trigram, it can achieve a reputation through humility.

九三：勞謙君子，有終吉。卦惟一陽，而居互坎之中，坎為勞卦，是謙而又勞者。事功曰勞，實有其勞，復恭以下人以行謙讓，又為艮終，故有終吉也。象曰：勞謙君子，萬民服也。陰為民，一陽居中，上下五陰皆服之。

The line statement of the third line says: "A modest and diligent gentleman will have a favorable ending." The entire hexagram contains only one yang line, which is located in the middle of the interacting trigrams' Kan (Water). The "Commentary on the Changes" refers to Kan as the "Labor hexagram," so this line represents a person who is both modest and diligent. Establishing achievements is called "labor," and the third line indeed has accomplishments, yet it still humbly places itself below others to practice humility. It is also the final position of the Gen (Mountain) trigram, which signifies the completion of all things, so it can "have a favorable ending" and thus achieve good fortune. The "Small Image Commentary" says: "A modest and diligent gentleman, the people will all submit to him." The yin lines symbolize the people, and a single yang line in the center has the five yin lines above and below it all submitting to it.

六四：無不利，撝謙。撝，手指撝也。四以陰居柔位，而聽三之指撝者，言無所不利於指撝以謙也。蓋三為艮，艮為手為指，四從順之以聽指撝，故利。象曰：無不利撝謙，不違則也。三為謙主，謂之則；四聽三之指撝，故曰不違。

The line statement of the fourth line says: "There is no disadvantage in being humble and yielding." "Huī" means to gesture with the hand. The fourth line, being a yin line in a yin position, follows the guidance of the third line. This indicates that it is advantageous to act in accordance with guidance and practice humility. The third line is part of the mountain trigram, which symbolizes the hand and the act of pointing. The fourth line follows and obeys it, thus benefiting. The Small Image Commentary says: "There is no disadvantage in being humble and yielding, because it does not violate the rule." The third line is the main embodiment of the virtue of humility in the entire hexagram, which is referred to as the "rule." The fourth line follows the guidance of the third line, hence it is said "does not violate."

六五：不富以其鄰，利用侵伐，無不利。五以柔順之德居謙尊位，己雖不富，而以臣鄰之富為富。蓋陽實陰虛，坤又為虛，故曰不富。三為卦主，非五正應，故曰其鄰。此君上之謙也。君有謙德，自克服眾，而或有不服者，則以坤之眾與互震之鼓、互坎之弓輪侵伐以征之，亦未有不利者。夫謙讓則無競，而侵伐則為爭，然謙成於德而效必見諸事，侵伐乃事之大者，用侵伐而亦利，其它則未有不利者矣，此謙之極則也。象曰：利用侵伐，征不服也。

The line statement of the fifth line says: "Not rich but sharing with neighbors, advantageous for invasion and warfare, there is no disadvantage." The fifth line, with its gentle and compliant virtue, occupies the exalted position in the hexagram of "Modesty." Although it is not rich itself, it considers the wealth of its neighboring ministers as its own. Yang lines are full, while Yin lines are empty, and the trigram坤 (Kun) is symbolic of emptiness, hence it is said "not rich." The third line is the main line of the entire hexagram, but it is not the proper corresponding line to the fifth line; it is only nearby, hence it is referred to as "its neighbor." This is the modesty practiced by those in high positions. When a ruler possesses the virtue of modesty, he naturally gains the hearts of the people. If there are still those who do not submit, then he may use the multitude of the trigram坤 (Kun), the drum of the trigram震 (Zhen), and the chariot and bow of the trigram坎 (Kan) to wage war against them, and there will be no disadvantage. Modesty is originally about not competing, yet warfare is about competing. However, modesty is achieved through virtue, and its effects must be manifested in achievements. Warfare is a major achievement, and even military campaigns are advantageous; thus, all other matters will certainly be beneficial. This is the ultimate expression of the virtue of modesty. The Small Image Commentary says: "Advantageous for invasion and warfare, to subdue those who do not submit." This refers to the subjugation of those who refuse to comply.

上六：鳴謙，利用行師，征邑國。二言鳴謙，上亦言鳴謙。二以比三而鳴，上以應三而鳴，三為陽，二上為陰，陰陽唱和，故皆曰鳴。二之鳴謙則吉，上之鳴謙亦利。但二之吉，則是以謙正己；上之利，則是以謙正人。蓋二在復為震，震為善鳴，前有互震以遙應之，故曰鳴謙，居中位，故曰貞吉。若上在剝，雖與三易，又與二應，而在互震之外，正坤之上位，既彌高，故鳴彌遠，利用坤師以征邑國。坤為眾曰師，坤又為邑為國。夫利侵伐，上利行師，五於不服者皆征之，上則僅徵其邑國，上之氣象較五則狹矣，然其謙而獲效則一也。象曰：鳴謙，志未得也，可用行師征邑國也。志未得故鳴也。坎為心志，二為互坎，故曰中心得；上在互坎之外，故曰志未得。

The line statement of the sixth line at the top says: "Ming Qian, it is advantageous to use troops, and to campaign against the city-states." Both the second line and the sixth line at the top mention "Ming Qian." The second line "Ming Qian" is because it is adjacent to the third line, while the sixth line at the top "Ming Qian" is because it corresponds with the third line. The third line is yang, while the second and sixth lines are yin; one yin and one yang harmonize with each other, so both are called "Ming." The "Ming Qian" of the second line brings good fortune, while the "Ming Qian" of the sixth line at the top brings advantage. However, the good fortune of the second line comes from using humility to correct oneself, while the advantage of the sixth line at the top comes from using humility to correct others. The second line, in the hexagram "Fu," belongs to the trigram Zhen, which is good at making sounds, and there is also a distant Zhen trigram in the interacting trigrams that corresponds with it, so it is called "Ming Qian." It is in the central position of the lower trigram, so it is called "Zhen Ji." The sixth line at the top, in the hexagram "Bo," although it has exchanged positions with the third line and corresponds with the second line, is located outside the interacting trigram Zhen and is at the topmost position of the trigram Kun. Since its position is higher, its sound travels further, so it is advantageous to lead the troops of Kun to campaign against the city-states. Kun represents the multitude, so it is called "Shi" (military); Kun also has the imagery of a city and a state. The fifth line is advantageous for invasion, while the sixth line at the top is advantageous for military campaigns: the fifth line campaigns against all that is不服 (disobedient), while the sixth line at the top only campaigns against its own city-state, which is a narrower scope, yet it achieves the same result through the virtue of humility. The Small Image Commentary says: "Ming Qian, the will has not yet been fulfilled, it is advantageous to use troops and campaign against the city-states." This is because the will has not yet been fully realized, so it makes a sound. The trigram Kan symbolizes the will, and the second line is located within the interacting trigram Kan, so it is called "Zhongxin De" (the will is fulfilled); the sixth line at the top is located outside the interacting trigram Kan, so it is called "Zhi Wei De" (the will has not yet been fulfilled).

【坤下震上，中互坎艮】復、剝。豫為一陽五陰卦，自復、剝二卦來：復初升四，剝上降四。虞氏曰：復初之四。豫：利建侯行師。逸樂為豫，怡說為豫，先事而備亦為豫。震動而以坤順承之，則象逸樂；雷出地上，萬物困蘇，則象怡說。至於內卦之坤為國，外卦之震為侯，坤又為眾，震又為長子，坤之國震侯居之，坤之眾長子帥之，則象建侯行師，乃先事而為之備也，故上震下坤之卦名豫。

The hexagram 《豫》 has the trigram 《Kun》 (Earth) below and 《Zhen》 (Thunder) above. In the middle, it contains the trigrams 《Kan》 (Water) and 《Gen》 (Mountain). The transformation of the hexagram comes from 《Fu》 and 《Bo》. 《Yü》 is a hexagram with one yang line and five yin lines. The line 9 at the beginning of 《Fu》 moves up to the fourth position, and the line 9 at the top of 《Bo》 moves down to the fourth position, both forming 《Yü》. Yu Fan said: the line 1 of 《Fu》 moves to the fourth position. The hexagram statement says: "Yü is favorable for establishing feudal lords and marching in military campaigns." Ease and joy is called "Yü," joy and delight is called "Yü," and preparation in advance is also called "Yü." Thunder moves above while Earth is flexible and receptive below, like ease and joy. Thunder sounds on the ground, and all things awaken from theirpredicament, like joy and delight. Looking at the inner trigram 《Kun》 as the state and the outer trigram 《Zhen》 as the feudal lords; 《Kun》 also represents the common people, and 《Zhen》 also represents the eldest son: the state of 《Kun》 is guarded by the feudal lord of 《Zhen》, and the common people of 《Kun》 are led by the eldest son of 《Zhen》. This is the image of "establishing feudal lords and marching in military campaigns," which also means preparation in advance. Therefore, the hexagram with 《Zhen》 above and 《Kun》 below is named 《Yü》.

彖曰：豫，剛應而志行，順以動，豫。豫順以動，故天地如之，而況建侯行師乎。天地以順動，故日月不過，而四時不忒；聖人以順動，則刑罰清而民服。豫之時義大矣哉。彖傳曰：吾於卦體卦德而得豫意焉。卦為五陰一陽，四為卦主而眾陰應之，中為互坎，坎為志，震為行，是為剛應而志行。震德動也，坤德順也，是為順以動。陰應陽象豫，動而順亦象豫，故曰豫也。夫天體動亦象震，地承天亦象順，是豫順以動，天地猶如此也，而況建侯行師，可不順以動以得說豫之意乎。

The Commentary on the Judgment says: "Yü, the yang responds to the yin and the will is carried out, moving in accordance with the principle of yielding, hence Yü. Because Yü is moving in accordance with the principle of yielding, the heavens and the earth are like this, and how much more so for establishing feudal lords and leading armies. The heavens and the earth move in accordance with the principle of yielding, so the sun and moon do not exceed their courses, and the four seasons do not err; the sage moves in accordance with the principle of yielding, so punishments are clear and the people are obedient. The meaning of the time of Yü is great indeed." The Commentary on the Judgment seems to be saying: I have understood the meaning of "Yü" from the structure of the hexagram and its moral qualities. The primary hexagram has five yin lines and one yang line, with nine four as the main line, and all the yin lines respond to it; the intermediate trigrams produce the trigram Kan, which symbolizes the mind, and Zhen, which symbolizes action, which is "the yang responds to the yin and the will is carried out." The nature of Zhen is movement, and the nature of Kun is yielding, which is "moving in accordance with the principle of yielding." The yin responding to the yang symbolizes harmony and joy; moving while being yielding also symbolizes harmony and joy, hence the name Yü. The movement of the heavens is movement, which corresponds to the image of Zhen; the earth supporting the heavens is yielding, which corresponds to the image of Kun; even the heavens and the earth move in accordance with the principle of yielding, how much more so for human affairs such as establishing feudal lords and leading armies, which must also move in accordance with the principle of yielding to achieve the meaning of harmony and joy.

九家易曰：建侯所以興利，行師所以除害。興利除害，是民所豫樂者也。是知天地未有不順動者，天地惟順動，故日月合度，四時合序。虞氏曰：過謂失度，忒差迭也。震為日門，坎為月，震春坎冬，坤丁秋夏，順以動故不過不忒。推之聖人治天下，聖人惟順動，故刑罰清明，萬民說服。坎為律，象刑罰；坤為民。順以動故清，故說。天地順動得豫之時，聖人順動得豫之義，豫之時義大矣。

The Nine Schools of the Book of Changes say: dividing the land to grant fiefs is for the benefit of the people, and going to war is to eliminate evils; promoting benefits and removing evils are things the people rejoice in. From this we can know that heaven and earth do not move without following the principles; heaven and earth move only in accordance with the principles, so the sun and moon move in accordance with their measures, and the four seasons change in proper order. Yu Fan said: "Overstepping" refers to losing the measure, and "error" refers to a mistake in the sequence; Zhen represents the gate of the sun rising, Kan symbolizes the moon; Zhen corresponds to spring, Kan corresponds to winter, and Kun encompasses autumn and summer. Moving in accordance with the principles, so the sun and moon do not lose their measures, and the four seasons do not make mistakes. By this reasoning, the sage governing the world: the sage moves only in accordance with the principles, so punishments are clear and just, and the people are pleased. Kan represents laws, symbolizing punishment; Kun represents the people. Moving in accordance with the principles, so punishments are simple and clear, hence the people are pleased. Heaven and earth moving in accordance with the principles is the time of "Yù"; the sage moving in accordance with the principles is the meaning of "Yù", hence it is said, "The time and meaning of Yù are great."

象曰：雷出地奮，豫。先王以作樂崇德，殷薦之上帝，以配祖考。鄭氏曰：奮，動也。雷動於地上，萬物乃豫也。以者，取其喜佚動搖，猶人至樂則手欲鼓之，足欲舞之也。崇，充也。殷，盛也。薦，進也。上帝，天帝也。王者功成作樂，以文得之者作鑰舞，以武得之者作萬舞，各崇其德而為制。祀天帝以配祖考者，使與天同饗其功也。故孝經云：郊祀后稷以配天，宗祀文王於明堂以配上帝，是也。震為樂為帝，艮為宗廟為鬼冥為門，故豫有作樂薦帝配祖象也。

The Great Image Commentary says: "Thunder arises from the earth, and it is the卦 of Joy." The former kings used music to honor virtue, offering great sacrifices to the heavenly emperor, and pairing the ancestors with him. Zheng Xuan said: "Fen" means movement. Thunder shaking the earth causes all things to rejoice. Therefore, the use of the character "以" refers to joy and delight, like people dancing and clapping when extremely happy. "Chong" means to fill up, "Yin" means grand, "Jian" means to present, and "Shangdi" is the heavenly emperor. When a king's achievements are completed, he composed music: those who gained the empire by virtue composed the "Yuewu" music, and those who gained it by military strength composed the "Wanwu" music. Each established their own system to honor their own merits. Sacrificing to the heavenly emperor with ancestors as partners allows the ancestors to share in this achievement along with the heavenly emperor. Therefore, the "Xiao Jing" says: after sacrificing to heaven at the southern altar with Houji as the partner, and in the Bright Hall, the ancestral worship of Wen Wang is paired with the heavenly emperor, which is exactly this meaning. The "Zhen" trigram has the imagery of music and the heavenly emperor, and the "Gen" trigram has the imagery of ancestral temples, spirits, and gates, so the "Yu" hexagram has the imagery of composing music, offering sacrifices to the heavenly emperor, and pairing with ancestors.

初六：鳴豫，凶。初與四應，以陰應陽，故鳴豫。鳴謙為德，故吉；鳴豫則荒，故凶。陰柔無實，是己無可豫而徒仰人以為豫者。象曰：初六鳴豫，志窮凶也。六二：介于石，不終日，貞吉。逸豫之事最易溺人，惟無繫應者乃能不為所溺。二居互艮之初，艮為小石，其介如石，所守堅矣。坤為迷，互艮為止，坤迷未終，艮忽止之。虞氏曰：坤為夕，故不終日。見幾早矣，靜則有守，動則有識，故貞吉。象曰：不終日貞吉，以中正也。

The line statement of the first line says: "Ming Yu,凶." The first line corresponds with the fourth line, with a yin line responding to a yang line, hence called "Ming Yu." In the hexagram of "Qian," "Ming Qian" represents virtue, hence it is auspicious; however, here "Ming Yu" refers to indulgence and idleness, hence it is inauspicious. The first line is yin and soft, lacking substance, and has no inherent joy, relying only on others for pleasure. The Small Image Commentary says: "The first line's Ming Yu indicates a depleted will, leading to misfortune." The line statement of the second line says: "Between stones, not lasting a day, uprightness brings auspiciousness." Ease and pleasure easily lead to indulgence, only those who are not connected to others can avoid being overwhelmed by them. The second line is at the beginning of the interacting trigrams of Gen, which represents small stones; its virtue is as firm as stone, and its holding on is extremely firm. The hexagram of Kun has the image of confusion, while the interacting trigrams of Gen have the image of stopping; confusion has not yet reached its extreme, and Gen stops it. Yu Fan says that Kun represents dusk, hence "not lasting a day." This is discerning the subtle and perceiving things early: being steadfast in stillness and having insight in action, hence uprightness brings auspiciousness. The Small Image Commentary says: "Not lasting a day, uprightness brings auspiciousness, because it is upright and just."

六三：盱豫，悔，遲有悔。盱，張目上視也。四為豫主，三則瞻望仰視，羨人之豫，是志在逸樂者，宜其有悔。夫悔固生於豫，而悔實生於遲。三為坤終，坤為迷，不能如二之介于石；三又為互坎，坎為疑，不能如二之不終日。游移不決，故有悔。象曰：盱豫有悔，位不當也。

The line statement of the third line says: "Looking up in expectation, regret follows, and delay brings further regret." "Looking up" means opening one's eyes wide and looking upward. The fourth line is the main line of the Hexagram of Joy. The third line looks up, envying others' ease and comfort, which is the behavior of someone who is solely preoccupied with pleasure. Naturally, regret follows. Although regret arises from indulgence in ease, it is actually more due to hesitation and delay. The third line is at the end of the earth element, and the earth element is associated with confusion, so it cannot be as firm as the second line; the third line is also within the interacting element of water, and the water element is associated with doubt, so it cannot be as decisive as the second line. Hesitation and indecision thus lead to regret. The Small Image Commentary says: "Looking up in expectation brings regret, because the position is inappropriate."

九四：由豫，大有得，勿疑，朋盍簪。四自剝之上與復之初易而為豫，是四之豫有由也，故曰由豫。一陽為眾陰所附，是以一陽得眾陰也，故曰大有得。所得既多，則其所豫亦異，使無誠意以聯屬之，則以有得而聚者，復或因多疑而散。惟是互坎之疑，互艮止之，使之勿疑，則坤朋之合如簪之括髮，聚之以成豫矣。簪，聚會也。坤為眾，四以一陽聚上下五陰，朋盍之象。象曰：由豫大有得，志大行也。

The line statement of the fourth line says: "From joy, there is great gain, do not doubt, friends gather like hair tied with a hairpin." The fourth line of the hexagram is formed by exchanging the top line of the hexagram of "Splitting Apart" with the first line of the hexagram of "Returning," resulting in the hexagram of "Delight." This shows that the joy in this hexagram has its origin, hence "from joy." A single yang line being attached by many yin lines indicates that one yang line gains the support of many yin lines, hence "great gain." With such great gain, the joy he enjoys is different from others; however, if he does not sincerely unite people, those who gather because of his gain may disperse due to excessive suspicion. Fortunately, the interacting trigrams Kan (Water) represents doubt, while the interacting trigram Gen (Mountain) stops it, preventing doubt. Thus, the gathering of the five yin lines above and below by the single yang line of the fourth line is like hair being tied with a hairpin, gathering together to achieve harmony and joy. "Zan" means gathering. The trigram Kun (Earth) represents the multitude, and the fourth line, with a single yang line, gathers the five yin lines above and below, symbolizing the gathering of friends. The Small Image Commentary says: "From joy, there is great gain, the will is greatly realized."

六五：貞疾，恆不死。五以陰居尊位，既不甘從四以豫，而下乘陽剛為互坎，坎為心病，是謂之疾，蓋常若有疾在身者。然而懼危者安，懼辱者榮。內卦為坤，坤為死，五以陰中不與二應；五又為互震，震為反生，故得恆不死。是疾大有裨於人，則宜貞守此疾矣。孟子曰：生於憂患，死於安樂。即此義也。象曰：六五貞疾，乘剛也；恆不死，中未亡也。得中故未亡。

The line statement of the fifth line says: "Zhen ji, heng bu si." The fifth line, being a yin and flexible line in a high position, is unwilling to follow nine four in indulgence, yet it is below a yang and strong line, and is located within the inter-trigram Kan, which represents heart disease. Therefore, it is called "ji," as if constantly carrying an illness. However, those who fear danger are safe, and those who fear disgrace become prominent. The inner trigram is Kun, which symbolizes death, but the fifth line, being yin and centered, does not correspond with the second line. Yet it is also located within the inter-trigram Zhen, which represents returning and revival. Therefore, it can remain alive for a long time. This "disease" is actually beneficial to people, and one should maintain this sense of fear. The "Mengzi" says: "Born in hardship, die in comfort." This is exactly the meaning. The "Small Image Commentary" says: "The fifth line is zhen ji, because it rides on a strong line; it remains alive, because it is centered and has not perished." Because it is centered and not biased, it will not perish.

上六：冥豫成，有渝，無咎。上與三應，三為坤上。虞氏曰：坤為冥。豫至於上，則豫已極，復以陰柔處之，是豫而冥者，故曰冥豫。上在剝為艮，說卦傳曰：成言乎艮。則艮為成。今乃上與四易，以艮之成為震之動，是豫之成者已變。渝，變也。人安逸樂則過滋生，改變成跡則過可補，故曰成有渝無咎也。象曰：冥豫在上，何可長也。豫不可長，宜變以補過也。

The statement of the top line says: "Being immersed in pleasure, there is a change, and there is no blame." The top line corresponds with the third line, and the third line is located above the earth element. Yu Fan says: the earth element governs darkness and confusion. When pleasure reaches the top line, it has reached its extreme, and using a yin and flexible approach to deal with it, this is being immersed in pleasure and becoming confused and unclear, so it is called "immersion in pleasure and confusion." The top line in the "Breaking Up" hexagram belongs to the mountain element. The "Discourse on the Divination of the Hexagrams" says, "The completion is expressed in the mountain," indicating that the mountain has the meaning of "completion." Now, the top line exchanges positions with the fourth line, transforming the mountain's "completion" into the thunder's "movement," showing that the already completed state of pleasure has changed. "Change" means alteration. When people are content with ease and pleasure, mistakes will grow; if they are willing to change the established ways, mistakes can be corrected, hence it is said, "there is a change in completion, and there is no blame." The "Small Image Commentary" says, "Being immersed in pleasure at the top, how can it last long?" Indulgence in ease cannot last, and one should change in time to correct mistakes.

【震下兌上，中互巽艮】否。隨為三陰三陽卦，自否來。虞氏曰：否上之初。蜀才曰：此本否卦，剛自上來居初，柔自初而升上。隨：元亨利貞，無咎。隨，從也。下從上，後從前，皆曰隨。此卦震下兌上。鄭氏曰：震，動也；兌，說也。內動之以德，外說之以言，則天下之民咸慕其行而隨從之，故謂之隨也。既見隨從，能長之以善，通其嘉禮，和之以義，乾之以正，則功成而有福；若無此四德，則有凶咎焉。

The hexagram "Following" has Zhen (Thunder) below and Dui (Lake) above, with the intermediate lines forming Xun (Wind) and Gen (Mountain). The transformation of this hexagram comes from "Opposition": "Following" is a hexagram with three yin and three yang lines. Yu Fan says that the top line of "Opposition" moves down to the first position. Shu Cai says that this hexagram originally was "Opposition," with the yang lines moving down from above to the first position and the yin lines moving up from the first position to the top. The hexagram statement says: "Following, original virtue, great success, advantageous to maintain, advantageous to be sincere, no blame." "Following" means to follow, whether the lower follows the upper or the rear follows the front, is called "following." Since this hexagram has Zhen below and Dui above, Zheng Xuan says that Zhen represents movement and Dui represents joy; internally, it moves people with virtue, and externally, it pleases people with words, so the people all admire his conduct and follow him, hence it is called "Following." Once people have followed, one should use goodness to promote them (original virtue), use auspicious rites to connect with them (great success), use righteousness to harmonize them (advantageous to be sincere), and use the correct path to lead them (advantageous to be sincere), thus achieving success and having good fortune; if one lacks these four virtues of original virtue, great success, advantageous to be sincere, and advantageous to be sincere, there will be danger and mistakes.

彖曰：隨，剛來而下柔，動而說，隨。大亨貞無咎，而天下隨時，隨時之義大矣哉。卦名隨者何？以隨自否來，否乾之上下來坤初，是謂之剛來下柔。坤變為震，震為動；乾變為兌，兌為說。震動於內以從外，而外以兌說應之，故曰隨也。第震之德為動，而象又為雷；兌之德為說，而象又為澤。震位正東，卦時為二月；兌位正西，卦時為八月。二月雷乃發聲，出於澤中；八月雷始收聲，入於澤中。夫震，陽也；兌，陰也。陰宜從陽，而今陽轉從陰者，隨時之義也。時行則行，時止則止，惟能隨時，乃克大通貞正無咎，大哉隨時之義也。

The Commentary on the Judgment says: "Following, the strong comes down to the soft, moves and is joyful, thus following. Great success, with uprightness, brings no fault, and the world follows the times. The meaning of following the times is great indeed." Why is this hexagram called "Following"? Because it comes from the hexagram "Opposition": the top line of the upper trigram Heaven (Qian) moves down to the first position of the lower trigram Earth (Kun), which is called "the strong comes down to the soft." Earth (Kun) becomes Thunder (Zhen), which is active; Heaven (Qian) becomes Lake (Dui), which is joyful. Thunder (Zhen) is active within and moves to follow the outer trigram, while the outer trigram responds with the joy of Lake (Dui). Thus it is called "Following." Furthermore, Thunder (Zhen) has the virtue of movement and is symbolized by thunder; Lake (Dui) has the virtue of joy and is symbolized by marsh. Thunder is located in the direction of Due East, and its hexagram energy corresponds to the second month; Lake is located in the direction of Due West, and its hexagram energy corresponds to the eighth month. In the second month, thunder begins to sound and arises from the marsh; in the eighth month, thunder begins to subside and returns to the marsh. Thunder is yang, Lake is yin. Normally yin should follow yang, but now it is yang that follows yin, which precisely reflects the meaning of following the times. When the time is right to act, act; when the time is right to stop, stop. Only those who follow the times can achieve great success, maintain uprightness, and avoid fault. The meaning of following the times is indeed great."

象曰：澤中有雷，隨。君子以嚮晦入宴息。翟氏曰：晦者，冥也。雷者，陽氣，春夏用事，今在澤中，秋冬時也，故君子象之。日出視事，其將晦冥，退入宴寢而休息也。此卦自否來，乾之上陽入於坤下，乾為人，坤主藏，又為晦，嚮晦宴息象也。

The Great Image Commentary says: "There is thunder in a marsh, which symbolizes following. The superior person thus follows the darkness and retires to rest." Zhai Xuan explains: "Darkness" refers to dimness; thunder represents yang energy, which prevails in spring and summer. Now thunder is hidden within the marsh, indicating the season of autumn and winter. Therefore, the superior person takes this as a model: he attends to affairs during the day when the sun rises, and retires to his inner chamber to rest as the sky grows dark. This hexagram arises from the hexagram of "Non-communication." The yang line of the top line of Qian enters beneath the body of Kun. Qian symbolizes people, while Kun represents storage and darkness, which is the image of retiring indoors at dusk to rest.

初九：官有渝，貞吉，出門交有功。官，主也。虞氏曰：震為主。而云有渝者，以初自否之上來，今之為官，乃由否變得之者也。變陰為陽，變柔為剛，故貞吉。夫震為主而又為出，隨象以後隨前為義，初宜隨二，二為互艮，艮為門，初宜出之以締交焉。初為震主，陽剛有才，自能擇交，不至失人以流於濫也，蓋有功矣。象曰：官有渝，從正吉也；出門交有功，不失也。

The line statement of the first line says: "The official changes, remaining loyal brings good fortune, going out to meet people brings success." "Official" refers to the ruler, and Yu Fan says that Zhen represents the ruler. The reason for saying "change" is because the first line originally was the top line of the "Pu" hexagram, which descended to become the ruler of the hexagram, thus being obtained through the transformation from "Pu." It changes from yin to yang, from soft to strong, so remaining loyal brings good fortune. Zhen, as the ruler, also has the image of "going out"; the meaning of the "Su" hexagram is following after the preceding, so the first line should follow the second line. The second line is in the mutual structure of Gen, which represents a gate, so the first line should go out to meet people. The first line is the ruler of the Zhen structure, yang and strong with ability, naturally knowing how to choose the right people to associate with, not mixing up people and not falling into indiscriminate association, thus achieving success. The "Small Image Commentary" says: "The official changes, following the correct path brings good fortune; going out to meet people brings success, without losing the right path."

六二：係小子，失丈夫。二陰居陰位，是不能正所隨而有所繫者。蓋隨以前行後隨為義，二前為三，三為陰，是小子；二後為初，初為陽，是丈夫。二既見繫於在前之小子，必至失其在後之丈夫。丈夫固不可失，而小子偏又見繫，二在陰柔無主也。象曰：係小子，弗兼與也。小子丈夫不能兼與，有所繫必宜有所失也。

The line statement for the second line says: "Attach to the young man, and lose the elder." The second line, being a yin line in a yin position, is a person who cannot properly choose the person they follow and thus becomes attached. The meaning of the hexagram "Following" is based on the principle of the one in front leading and the one behind following. The second line is preceded by the third line, which is also a yin line, so it is called "the young man"; the second line is followed by the first line, which is a yang line, so it is called "the elder." Since the second line is attached to the young man in front, it inevitably loses the elder behind. The elder should not be lost, yet it is lost because the second line is yin and lacks firmness. The Small Image Commentary says: "Attach to the young man, and do not take both." The young man and the elder cannot both be attended to; by attaching to one, the other is inevitably lost.

六三：係丈夫，失小子，隨有求得，利居貞。三上無應，四以陽剛居三之上，是為丈夫；二為陰柔在三之下，是為小子。繫上丈夫，失下小子，得隨道矣。夫有隨則必有求，而有求又必欲有得。前為陽，陽剛內實，又為互巽，巽為近利市三倍，求固有得，但利居貞正，不可為二所移。蓋三為陰，恐其失守，故以居貞勖之。象曰：係丈夫，志舍下也。下謂二也。

The line statement of the third line says: "Attach to the superior man, abandon the inferior person, follow and have a request, it is advantageous to stay firm and upright." The third line does not have a proper correspondence with the sixth line above, but the fourth line, which is a yang line, is located above it. This is called "the superior man." The second line, which is a yin line, is located below it. This is called "the inferior person." Attaching to the superior man and abandoning the inferior person is in accordance with the way of following. When one follows, there must be a request, and when there is a request, there must be a desire for gain. The fourth line is a yang line, which is strong and internally full, and it is located within the trigram Xun. The "Commentary on the Changes" says that Xun "is associated with profit and gain threefold." Therefore, when there is a request, there will certainly be a gain. However, it is still advisable to remain in a stable and upright position, and not to be swayed by the second line. Since the third line is itself a yin line, there is a fear that it may not be able to hold on, so "stay firm and upright" is used to encourage it. The "Small Image Commentary" says: "Attach to the superior man, the mind abandons the inferior person." "The inferior person" refers to the second line.

九四：隨有獲，貞凶，有孚在道以明，何咎。陽實陰虛，四為陽，故三以隨四為有得；五亦為陽，故四以隨五為有獲。獲，得也，即功也。五多功，故隨五有獲也。四為大臣位，臣位高則多危，臣有功則震主，倘不善以自處，貞守所獲，則有獲適以滋戾，凶可立至。惟宜以陽實為孚，陽光為明，孚信充實，達於道路。四為互艮，艮為徑路，故曰在道。忠誠之衷，君喻之，雖有所獲，何有於咎。象曰：隨有獲，其義凶也；有孚在道，明功也。大臣隨至於有獲，宜凶也。明功者，明其有獲，致君喻之。

The statement of the fourth line says: "Following and obtaining, firmness brings misfortune; with sincerity in the path and clarity, what harm is there?" A yang line is full, while a yin line is empty. Since the fourth line is yang, the third line follows it and is called "having gain." Since the fifth line is also yang, the fourth line follows it and is called "obtaining." "Obtaining" means gaining, which is achievement. The "Great Treatise" says that the fifth line "produces much achievement," so following the fifth line brings gain. The fourth line is in the position of a minister, and a minister in a high position is more dangerous. If a minister has achievement, it may disturb the sovereign. If he is not good at self-cultivation and clings stubbornly to his gain, then obtaining leads to disaster and danger comes immediately. Only by taking the fullness of yang as sincerity and the brightness of yang as clarity, allowing sincerity and trust to be full within and to be communicated along the path, can one avoid misfortune. The fourth line is in the mutual structure of Gen, which represents a narrow path, so it is said "in the path." If the sovereign understands the sincerity of the minister, then even though there is gain, there will be no harm. The "Small Image Commentary" says: "Following and obtaining, its meaning is ominous; having sincerity in the path, it clarifies achievement." A minister following the sovereign and reaching the point of obtaining is by nature dangerous. What is called "clarifying achievement" is to make one's achievement clear and known to the sovereign.

九五：孚于嘉，吉。五以兌說為隨之主，是以嘉美之德求孚於人，而人亦信而隨之。嘉，美也。虞氏曰：陽稱嘉。五位正，故吉。象曰：孚于嘉吉，正中也。上六：拘係之，乃從維之，王用亨于西山。上在事位之外，乃以隨之，故為五所繫。繫之不已，又從而維繫之。蓋隨者後隨前也，卦至於上，卦爻已盡，前無所隨，而五為互巽，為繩，故以維繫為隨也。夫所以維之，實欲用之。五為君位，為王；兌為西，互艮為山，是為西山；兌又為巫，為口舌，禱祀之象，是為用亨。亨，享通，祭也。上位已盡，故不言隨。五欲用賢，必欲隨上，王用上以享祀名山，以為百神之主，故變隨而言拘繫從維也，此隨之極則也。象曰：拘係之，上窮也。上窮無所隨，故為五拘係之。

The line statement of the fifth line says: "Trust in the good, it is auspicious." The fifth line, with the virtue of the trigram Dui (Lake), becomes the main element of the hexagram Zui (Following). It is using good virtue to gain people's trust, and people indeed believe and follow him. "Jia" means beauty. Yu Fan said that a yang line is called "Jia." The fifth line is in the correct position, so it is auspicious. The small image commentary says: "Trust in the good, it is auspicious, because it is in the correct center." The line statement of the sixth line at the top says: "He is bound, then he is tied up, the king uses him to sacrifice at the western mountain." The sixth line is outside the position of official duties, yet still follows, so it is bound by the fifth line. Binding is not enough, so it is further tied up. The hexagram Zui (Following) is following the preceding, but when it reaches the top line, all six lines have been exhausted, and there is nothing more to follow. However, the fifth line is in the trigram Xun (Wind), which represents a rope, so using a rope to tie up represents following. The reason for tying him up is really to employ him. The fifth line is the king's position, so it is called "king." Dui is in the west, and the interacting trigram Gen (Mountain) represents a mountain, so together they form "western mountain." Dui also represents a shaman and speech, which is the image of worship and sacrifice. Therefore, "Heng" is used, which is the same as "Xiang" (sacrifice). The sixth line has reached the end of the line position, so it is no longer called "following." The fifth line wants to employ the virtuous, so it wants to follow the sixth line. The king uses the sixth line to sacrifice at the famous western mountain, making him the master of all spirits. Therefore, it changes "following" to "binding" and "tying up," which is the ultimate expression of the way of following. The small image commentary says: "He is bound, because he has reached the extreme." The sixth line is at the extreme position, having nothing more to follow, so it is bound by the fifth line.

【巽下艮上，中互震兌】泰。蠱為三陽三陰卦，自泰來。九家易曰：此卦本泰。虞氏曰：泰初之上，故剛上；坤上之初，故柔下。蠱：元享【享：亨】，利涉大川，先甲三日，後甲三日。春秋傳曰：血蟲為蠱，谷之飛亦曰蠱。在周易，女惑男，風落山，謂之蠱。女，陽物而晦時，淫則生內熱惑蠱之疾。是蠱為惑也。而序卦傳乃曰：蠱者，事也。則何也？蓋此卦巽下艮上，巽順而繼以艮止，是因怠緩回惑以釀成事。至事已成，則宜事事以止事焉，故曰蠱者事也。

The Hexagram of "Gǔ" (Guilt) has the trigram Xun (Wind) below and Gen (Mountain) above, with the trigrams Zhen (Thunder) and Dui (Lake) emerging in the middle. This hexagram arises from the transformation of the Hexagram Tai (Great Attainment): "Gǔ" is a hexagram with three yang lines and three yin lines. The "Nine Families' Commentary" says that this hexagram originally belonged to Tai; Yu Fan says that the first line of Tai moves up, so it is "yang above," and the upper line of Kūn (Earth) moves down to the first position, so it is "yin below." The hexagram statement says: "Gǔ, original attainment (the original text says 'enjoyment,' but it should be 'attainment'), beneficial for crossing great rivers, three days before the first day of the month, and three days after the first day of the month." The "Zuo Zhuan" says that bloodworms in the abdomen are called "Gǔ," and also that when grain is infested by worms and they fly out, it is called "Gǔ." In the "Zhou Yi," when a woman deceives a man or when a great wind causes mountains and trees to fall, it is called "Gǔ." It also says that women, who are yang, when they are in a state of darkness and indulge excessively, will develop internal heat and confusion, leading to "Gǔ" illness. Thus, "Gǔ" means confusion. However, the "Xu Gua Zhuan" says, "Gǔ means affairs," so why is that? Because this hexagram has Xun below and Gen above. First, Xun's flexibility and compliance, then Gen's stillness and cessation, exactly because of laziness and slowness, and confusion and circling, things have become problematic. When the problem has already arisen, one should then take action seriously, using action to stop the problem, hence "Gǔ means affairs."

夫事事乃以求亨，而事事於多事，則得大亨。然事既成為蠱，事豈易治？惟不易治，而愈宜有以治之，不避艱難，不辭險阻，大川在前，剛健者始能涉之，治蠱如此，乃克雲利。又必審於事先以要其終，慎於事後以原其始，如是，蠱不終於蠱而得大通，故曰先甲三日後甲三日也。

Doing things is originally to seek smoothness and success, but in times of much turmoil, the results are even more significant, hence achieving "original smoothness" (yuan heng). However, once things have deteriorated into chaos ("gu"), they are not easy to rectify. Precisely because they are difficult to fix, one should all the more strive to address them: not avoiding difficulties, not shying away from dangers; when a great river blocks the way, only the strong and resolute dare to cross it. Rectifying accumulated evils requires such courage, and only then can the concept of benefit ("li") be discussed. At the same time, one must thoroughly examine the situation before taking action, to foresee the outcome; even after success, one should remain cautious to trace back the causes. In this way, accumulated evils will not continue to worsen, but can be restored to a state of great smoothness. Hence, it is said, "three days before the first day of the month, and three days after."

彖曰：蠱，剛上而柔下，巽而止，蠱。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。艮巽合卦所以名蠱者，以蠱自泰來也。以泰之初往居坤上，是為剛上；以泰之上來居乾下，是為柔下。剛上為艮，柔下為巽，巽順以釀成事，而艮又止之，故曰蠱也。事事俱壞則曰蠱，而事其事則求亨，治事則必亨，而治蠱則亨曰元。蠱曰元亨者，蓋事事於無事之日，則事小功微；而事事於有事之秋，則事半功倍。蠱固不易治，惟勇於治蠱者能事其所事，則事事振作，事事奮興。

The Commentary on the Judgment says: "Gǔ, the strong above and the yielding below, flexible yet still, hence Gǔ. Gǔ is originally prosperous and brings order to the world. It is advantageous to cross great rivers, for it signifies going forward to attend to matters. Three days before the first day of the month, and three days after, the end leads to the beginning, as is the way of heaven." The hexagram called Gǔ arises from the combination of Gen and Xun. It comes from the hexagram Tai: the first line of Tai moves up to the top of the坤 body, which is called "the strong above"; the top line of Tai moves down to the bottom of the乾 body, which is called "the yielding below." The strong above becomes Gen, and the yielding below becomes Xun; the yielding and flexible nature of Xun leads to disorder, while Gen stops it, hence the name Gǔ. When everything is ruined, it is called Gǔ. To work diligently is to seek prosperity; governing affairs naturally brings prosperity, and governing accumulated disorders brings even greater prosperity, hence the term "original prosperity" (yuan heng). Therefore, the hexagram Gǔ says "original prosperity" because when things are peaceful, the tasks are small and the achievements are small; but when there are many affairs, the efforts are more effective. Although accumulated disorders are difficult to deal with, only those brave enough to tackle them are willing to take on the responsibilities, thus leading to vigorous action in all things.

初往之上，中歷二陰，水陰象，是謂之川，而得互震之動、巽風之助，涉此大川，亦未有不利者。夫事必有其終，而事事貴謀其始。先甲三日，辛壬癸也，為十干之終；後甲三日，乙丙丁也，為十干之始。蠱之終為泰之始，上來下往，有徹終徹始審慎以治之象。治蠱以大力，復濟之以遠謀，則蠱治矣。以是知治事之大者乃可以得大亨，則蠱之元亨乃天下治也。

The first line of the Tai hexagram moves upward to the top position, passing through two yin lines in the process. Water is yin, and yin lines symbolize water, hence it is called "Chuan" (river). Furthermore, it receives the dynamic energy of the mutual trigram Zhen (Thunder) and the assisting power of Xun (Wind), enabling it to cross this great river without any difficulty. This is why it is said "it is advantageous to cross the great river." Any undertaking must have an end, and it is especially important to plan its beginning. "Three days before the initial day" refers to Xin, Ren, and Gui, which are the last three heavenly stems. "Three days after the initial day" refers to Yi, Bing, and Ding, which are the first three heavenly stems. The end of the Gu hexagram is precisely the beginning of the Tai hexagram. The top line descends and the first line ascends, forming an image of continuous and careful governance. Governing accumulated disorders requires great effort and also long-term planning, thus the disorders are resolved. From this we can understand that only those who can shoulder the responsibility of governance can achieve great success, so the "original prosperity" of the Gu hexagram refers to the world being thus governed.

利涉大川者，以泰之初往前居坤，中歷互兌之澤。虞氏曰：坤為事。是往有事也。先甲三日後甲三日終則有始者，乾為大始，坤為大終，泰坤來初，泰乾往上，上為蠱之終，是蠱之終自【自：有】泰之始。上又為泰之乾，乾為天，乃天行也。毋自安於蠱而不事事也。

The phrase "favorable for crossing great rivers" is because in the Hexagram Tai, the first line moves into the lower trigram坤 (Earth), passing through the mutual trigram兑 (Lake), which represents water and marsh. Yu Fan said that坤 represents affairs, so it is "going towards affairs." The phrase "three days before the first day of the month, three days after the first day of the month, the end leads to the beginning" is because the Great Treatise says that Qian represents "great beginning" and坤 represents "great end." In the Hexagram Tai, the top line of坤 moves to the first position, while the first line of Qian moves to the top position. The top position is the end of the Hexagram Gu, so the end of Gu contains the beginning of Tai (the original text had "自" but should be "有"). The top position is also where the Qian trigram is located in Tai, and Qian represents Heaven, which is "Heaven moving." In summary, do not be content with accumulated problems and be unwilling to act.

象曰：山下有風，蠱。君子以振民育德。風氣主散，為山所阻，則風令不行，有蠱象焉。君子觀之而欲振民：泰坤為民，坤易為巽，巽風之鼓盪如振，故曰振民也。又欲育德：泰乾為德，乾易為艮，艮山之靜涵如育，故曰育德也。

The Great Image Commentary says: "Under the mountain, there is wind; this is the hexagram of蛊. The superior person thus inspires the people and cultivates virtue." Wind naturally tends to spread out, but when blocked by a mountain, its command cannot spread, indicating an image of accumulated evils. Seeing this image, the superior person wants to inspire the people: In the hexagram of Tai, the earth (Kun) represents the people, and when Kun transforms into Xun (wind), the wind's movement is like stimulation, hence "inspire the people." Also, the superior person wants to cultivate virtue: In the hexagram of Tai, heaven (Qian) represents virtue, and when Qian transforms into Gen (mountain), the mountain's stillness is like nurturing, hence "cultivate virtue."

初六：幹父之蠱，有子，考無咎，厲終吉。夫不治事以釀成蠱，天下之大有之，即一家之中亦有之。一家之尊莫大於父，初原為泰之乾，乾為父，易乾為巽成蠱，乾象不見，則父已亡，父死稱考。父有遺事未治，是謂之蠱；父有蠱，是父有咎；父咎父未能補，則望子有以乾之。虞氏曰：乾，正蠱事也。泰乾為父，坤為事，故幹父之蠱。父死稱考，有子考變得正，故無咎厲終吉也。象曰：幹父之蠱，意承考也。意承考者，謂子善承考意，猶曰父之蠱，父意欲乾之，今子乃承其意耳。

The first line statement says: "To rectify the accumulated disorder of the father, there is a son; the father has no blame, though there is danger, ultimately it is auspicious." When people refuse to act and allow problems to accumulate, this can be seen on a large scale throughout the world and on a small scale within a family. Within a family, the most respected is the father. The first line originally belongs to the Qian trigram in the Tai hexagram, where Qian symbolizes the father. When Qian transforms into Xun to form the Gu hexagram, the Qian image disappears, indicating that the father has died — after the father's death, he is called "kao." The father left behind matters that were not properly addressed, which is called "gu"; if the father has gu, it means the father had a mistake; since the father cannot himself correct his mistake, he relies on his son to rectify it. Yu Fan says: "Gan" refers to rectifying accumulated disorder; in the Tai hexagram, Qian represents the father and Kun represents the matter, so it is said "to rectify the father's disorder"; after the father's death, he is called "kao," and with a son, the father's mistake can be transformed into correctness, thus "no blame" is achieved, although there is danger, it will ultimately be auspicious. The Small Image Commentary says: "To rectify the father's disorder, it means to carry on the father's intention." What is meant by carrying on the father's intention is that the son is good at continuing the father's will — the father left behind accumulated disorder, and the father himself also wanted to correct it; now the son is merely continuing the father's wish to do so.

九二：幹母之蠱，不可貞。二為陰位，居巽女之中，又次於父，是母也。卦為蠱，是母亦有蠱也。幹母之蠱，宜因事補救，不可貞守一轍，持常道以繩之。禮曰：事親有隱無犯。又曰：先意承志，諭父母於道。皆不可貞之義也。象曰：幹母之蠱，得中道也。

The second line statement says: "To rectify the mother's disorder, one should not be steadfast." The second line is in a yin position and is located within the trigram Xun (Wind), which represents the elder daughter. Its position is only after the father, so it symbolizes the mother. This hexagram is "Gǔ" (Guilt), indicating that the mother also has accumulated faults. To correct the mother's mistakes, one should adapt to the situation and make timely corrections, rather than being rigid and applying fixed rules. The "Book of Rites" says: "In serving one's parents, one should conceal one's own thoughts and avoid direct confrontation." It also says that one should anticipate the parents' intentions and follow them, guiding them toward the right path. These are all expressions of the meaning of "not being steadfast." The "Small Image Commentary" says: "To rectify the mother's disorder, one follows the middle path."

九三：幹父之蠱，小有悔，無大咎。三以陽居陽位，居互震互兌之間，震為決躁，兌為附決，是勇於幹父蠱者。夫事親宜順，過剛則非，故小有悔；而以為幹父蠱也，故無大咎。象曰：幹父之蠱，終無咎也。爻辭曰無大咎，象傳曰終無咎，甚言蠱之不可不乾，所以勖人見義勇為也。

The third line statement says: "To rectify the father's mistakes, there is a small regret, but no great misfortune." The third line is a yang line in a yang position, located between the interacting trigram Zhen (Thunder) and the interacting trigram Dui (Lake). The "Commentary on the Changes" says Zhen "represents decisiveness and impetuosity" and Dui "represents attachment and decisiveness," so this line represents someone who is brave in correcting his father's mistakes. Serving one's parents should be done with flexibility and gentleness; being overly strong is not appropriate, hence "a small regret." However, since it is for the purpose of correcting the father's accumulated faults, there is no great misfortune. The "Small Image Commentary" says: "To rectify the father's mistakes, ultimately there is no misfortune." The line statement says "no great misfortune," but the image commentary directly states "ultimately no misfortune," emphasizing strongly that accumulated faults should not be left uncorrected, and encouraging people to act courageously when faced with righteousness.

六四：裕父之蠱，往見吝。四為互兌正艮，兌說而濟以艮止，是不能事其事者。於父之蠱，不惟不能幹之，且寬裕以處之矣。虞氏曰：裕不能爭也。孔子曰：父有爭子，則身不陷於不義。四陰體弱，故裕父之蠱，不能幹蠱，已失事親之道，如此前往皆吝疵也。象曰：裕父之蠱，往未得也。未得者，謂未得事父之道也。

The line statement for the fourth line says: "Being lenient toward the father's mischief, going forward leads to regret." The fourth line is located in the mutual trigram Dui (Lake), and also corresponds to the upper trigram Gen (Mountain). Dui represents joy, while Gen signifies stillness, so this line represents someone who is incapable of taking on responsibilities. Regarding the accumulated evils left by the father, he is not only unable to correct them, but instead lets them go unchecked with ease. Yu Fan says that "Yu" means being unable to advise. Confucius said, "If a father has a son who dares to dispute, then the father will not fall into unrighteousness." The fourth line is a yin line, which is weak in nature, so it can only tolerate the father's accumulated evils. Being unable to correct the accumulated evils already means that the person has lost the proper way of serving the parents. If he continues forward, he will encounter regret and shortcomings everywhere. The Small Image Commentary says, "Being lenient toward the father's mischief, going forward does not reach it." What is meant by "not reaching" is that he has not attained the proper way of serving the father.

六五：幹父之蠱，用譽。五為尊位，位尊則蠱易乾。二為正應，用二以輔之。傳曰：二多譽。用二是為用譽。蠱與譽反，至於有譽，則蠱已化，善聲遠聞，事事咸理矣，此何如干者。象曰：幹父用譽，承以德也。父有蠱，子以德承之，是用譽也。

The line statement of the fifth line says: "To rectify the accumulated evils of the father, one gains praise." The fifth line holds a noble position, and because of its high status, it is easier to correct accumulated evils. The nine in the second line is in a proper correspondence with it, so it can be entrusted with assisting. The Great Treatise says that the second line "has much praise," so employing the nine in the second line is "using praise." "Gǔ" (accumulated evils) and "yù" (praise) are exactly opposite. Being able to reach a state of good reputation indicates that the accumulated evils have been resolved, and the good name spreads far and wide, with everything properly managed—what an excellent way of rectifying! The Small Image Commentary says: "To rectify the father's accumulated evils and gain praise, it is because of the virtue carried forward." The father left accumulated evils, and the son inherits with virtue, which is "using praise."

上九：不事王侯，高尚其事。為不治事以釀成蠱，為幹蠱乃於以有事。其始則祇見為蠱而不見事，其終則漸見為事而不見蠱。幹蠱至五，已能用譽，則蠱已化；至於上，事事皆治，無蠱可乾，此時則宜退居山林，自勵清節。泰乾之下居於坤上，乾為君稱王侯，坤為事易為艮以止之，故曰不事王侯。坤上易下為巽，巽為高，乾下上升為艮，居坤之上，是為高尚其事，此以不事為事也，蓋天下自此太平矣。象曰：不事王侯，志可則也。不事王侯，其清風高節可以感人，可以化俗，志可為法，惟無事故以志見也。

The statement of the top line says: "Not serving princes and dukes, but holding high aspirations." Because he refuses to act, corruption accumulates; because he corrects the corruption, he achieves accomplishments. At the beginning, one only sees the corruption but not the accomplishments, but by the end, one gradually sees only the accomplishments and not the corruption. When the correction of corruption reaches the fifth line, it is already possible to "use reputation," and the corruption is resolved; when it reaches the top line, all matters have been properly managed, and there is no more corruption to correct. At this point, one should retreat to the mountains and forests, cultivating a pure and lofty character. The "Tai" hexagram has the lower yao of Qian moving up to be above Kun: Qian symbolizes the sovereign, who can be called a prince or duke; Kun symbolizes affairs, now transformed into Gen and stopped. Therefore, it is said "not serving princes and dukes." The upper yao of Kun moves down to become Xun, which has the image of "high"; the lower yao of Qian rises to become Gen, located above Kun, which is "holding high aspirations," meaning taking non-action as action. Thus the world becomes peaceful. The "Small Image Commentary" says: "Not serving princes and dukes, his aspirations are worthy of emulation." A person who does not serve princes and dukes, his clean and lofty character can move people's hearts and change customs; his aspirations are sufficient to be a model. It is precisely because he does not take on responsibilities that his value is seen only in his aspirations.

【兌下坤上，中互坤震】臨為陽息陰消卦，為震變體，重畫震象。乾天為生物之本，為元；震位東方，於時為春，亦生物之始也，故卦辭亦曰元。臨：元亨利貞，至于八月有凶。兌下坤上，卦名臨。鄭氏曰：臨，大也。陽氣自此浸而長大，盛之極也。人極盛則奢淫，奢淫將亡，故戒以凶也。

The hexagram 《临》 has Dui below and Kun above, with the intermediate trigrams Kun and Zhen. 《临》 represents the hexagram of the growth of yang energy and the decline of yin energy, being a variation of the Zhen hexagram, equivalent to drawing the Zhen image twice. The Qian heaven is the fundamental source for nurturing all things, hence it is called "yuan"; Zhen is located in the east, corresponding to the season of spring, which is also the beginning of the growth of all things, so the hexagram statement also says "yuan". The hexagram statement says: "When approaching, there is primordial virtue, benefit, and correctness, but by the eighth month there is danger." Dui below and Kun above form the hexagram named 《临》. Zheng Xuan said: "When approaching" means great, as yang energy gradually grows and becomes strong, reaching the peak of prosperity. When people reach the peak of prosperity, they tend to become extravagant and licentious, and extravagance and licentiousness will lead to decline, hence the word "danger" is used as a warning.

彖曰：臨，剛浸而長，說而順，剛中而應，大亨以正，天之道也。至于八月有凶，消不久也。此卦何以名臨也？蓋臨觀反對，觀二陽在上，有以下觀上之象，故曰觀；臨則二陽在下，有以上臨下之象，故曰臨。二陽下息，前往漸長，兌德為說，坤德為順，兌說以應坤順，九二剛中相應，上順求下而下亦說應上，大亨以正，於此見天道焉。

The Commentary on the Judgment says: "The hexagram of Approaching is characterized by the gradual growth of strong lines, joy and order, strong lines in the center that correspond, great success through correctness, which is the way of Heaven. However, by the eighth month there is misfortune, because the decline is not long-lasting." Why is this hexagram called Approaching? Approaching and Observing are a pair of opposite hexagrams: Observing has two yang lines at the top, symbolizing the situation below looking up to the one above, hence it is called Observing; Approaching has two yang lines at the bottom, symbolizing the superior ruler approaching and governing the people below, hence it is called Approaching. The two yang lines at the bottom gradually grow and become stronger; the virtue of Dui is joy, and the virtue of Kun is order. The joy of Dui corresponds with the order of Kun. The line nine in the second is strong and in the center, and corresponds with the line six in the fifth. The superior ruler gently seeks virtue from below, and the people below joyfully respond to the superior ruler. This is called "great success through correctness," and from this we see the way of Heaven.

夫一陽下息則復，祇僅曰亨；至二陽浸長，則兼曰元曰利貞。天道以生生為德，生生至臨，天道可謂極盛矣。顧天道豈可久恃哉？自今日言之則為陽長，自異日思之則為陽消，試以臨卦反觀則凶立見。臨下二陽，乃建丑之月，十二月卦也，歷寅卯辰巳午未申酉，則為八月。丑月長至二陽，酉月亦消餘二陽，反臨為觀，今日之臨即異日之觀也，有凶矣。當此二陽生息之日，豈能遽凶？然而聖王治國，不敢恃目前之安而忘久遠之謀。書曰：制治於未亂，保邦於未危。蓋得此義矣。

A single yang line at the bottom growing represents the hexagram "Fu" (Return), and its hexagram statement only mentions the word "Heng" (smooth). When two yang lines gradually grow, it also mentions "Yuan" (origin) and "Li Zhen" (favorable and firm). The heavenly way is characterized by continuous generation and renewal, and when generation reaches "Lin" (Approach), the heavenly way can be considered at its peak. However, can the heavenly way last forever? From today's perspective, yang is growing, but from tomorrow's perspective, yang will decline. If we look at the hexagram "Lin" upside down, danger immediately becomes apparent. The two yang lines at the bottom of "Lin" correspond to the month of Chou (the twelfth lunar month), which is the hexagram of Chou. From Chou, passing through Yin, Mao, Chen, Si, Wu, Wei, Shen to You, this spans eight months. In the month of Chou, yang grows to two lines, and in the month of You, yang declines to two lines again. When "Lin" is turned upside down, it becomes "Guan" (Observation). Today's "Lin" is tomorrow's "Guan," so it is said "there is danger." On the day when two yang lines are growing, how can danger appear immediately? However, a wise ruler governing the state does not rely on the current stability and forget the long-term planning. The "Book of Documents" says: "Govern the state before it becomes chaotic, preserve the state before it becomes dangerous." This is exactly understanding this principle.

象曰：澤上有地，臨。君子以教思無窮，容保民無疆。荀氏曰：澤卑地高，高下相臨之象也。虞氏曰：震為言，兌口講習，坤為思，剛浸長，故以敦思無窮。容，寬也。坤為容為民，故保民無疆矣。初九：咸臨，貞吉。咸，皆也。二陽為卦主，諸陰咸臨之，是在下有賢人而上皆順聽之也，故貞吉。象曰：咸臨貞吉，志行正也。初雖在下，志在前行，陽剛前行，正也。

The Great Image says: "There is land over water, which is the image of approaching. The superior man thus teaches and reflects endlessly, and protects the people without limit." Xun Shuang says: since the marsh is low and the land is high, this is the image of high and low approaching each other. Yu Fan says: Zhen represents speech, Dui represents the mouth and is the master of teaching and learning, while Kun represents thinking and consideration. The yang line is gradually growing, so teaching and thinking never cease. "容" means to be broad-minded. Kun represents inclusion and the people, so protecting the people has no boundaries. The line statement of the first nine says: "Approaching with sincerity, the correct course is auspicious." "咸" means all. The two yang lines are the main elements of the hexagram, and all the yin lines come to approach and be influenced by them. This is the image of having virtuous people below and all above obeying and following, thus being auspicious when keeping to the correct course. The Small Image says: "Approaching with sincerity, the correct course is auspicious, because the will is carried out in the correct way." Although the first nine is at the very bottom, its will is advancing forward. The yang line advancing forward is following the correct path.

九二：咸臨，吉，無不利。二之咸臨與初同，初僅言吉，而二又言利者，陽再進則德愈盛，故無不利也。象曰：咸臨吉無不利，未順命也。六三：甘臨，無攸利，既憂之，無咎。虞氏曰：兌為口，坤為土，土爰稼穡作甘，兌口銜坤，故曰甘臨。夫以陰居三，固已失位，而兌為說，亦不能有為，故無攸利。倘轉容說為震動，三為互震，震動則有憂，憂則能補過，不至甘臨以終也。象曰：甘臨，位不當也；既憂之，咎不長也。

The line statement for the second line says: "The superior one approaches with sincerity, auspicious, no disadvantage." The "sincere approach" of the second line is the same as that of the first line. The first line only says "auspicious," but the second line adds "beneficial," because the yang energy advances further and virtue becomes more abundant, thus leading to no disadvantage. The Small Image Commentary says: "The superior one approaches with sincerity, auspicious, no disadvantage, because it has not yet followed the mandate." The line statement for the third line says: "Approaching with sweetness, no benefit, but if one is concerned, there is no blame." Yu Fan says: The trigram Dui represents mouth, and the trigram Kun represents earth. The Book of Documents, the Great Plan, says "earth produces crops and grains," and crops and grains are sweet; the mouth of Dui contains the earth of Kun, so it is called "sweet approach," meaning using sweet words to approach the people below. Since a yin line is in the third position, it has already lost its proper position, and Dui also represents joy, so it cannot accomplish anything, hence "no benefit." If one can transform the single-minded flattery into the movement of Zhen (Thunder) — the third line is located in the mutual trigram Zhen — a single movement will produce anxiety, and having anxiety can correct the mistake, thus not continuing to flatter endlessly. The Small Image Commentary says: "Approaching with sweetness, the position is improper; but if one is concerned, the blame will not last long."

六四：至臨，無咎。四為互震，雖與初二漸遠，而初為正應，以言夫臨，可展震足而至。四為大臣，臨初得以貴下賢之義，故無咎。象曰：至臨無咎，位當也。六五：知臨，大君之宜，吉。乾體中實，坤體中虛，故先儒以乾屬仁，以坤屬智。五為坤中，居尊位，下臨夫二，故曰知臨。夫知人則哲，能官人則智，實為大君之宜。蓋一日萬幾，一人未能周知，惟不自有其智而擇賢以輔之，則集思廣益，非大智不能若是也。知臨故吉也。象曰：大君之宜，行中之謂也。

The line statement for the fourth line says: "Approaching closely, there is no blame." The fourth line is located within the trigram Zhen (Thunder), although it is gradually moving away from the first line Jia and the second line Yi. However, the first line Jia is its proper corresponding line. In terms of the lower trigram, it can take steps with the Thunder trigram to approach. The fourth line represents the position of a minister, going personally to meet the first line Jia, which conforms to the principle of a superior person showing respect to a virtuous person, thus there is no blame. The Small Image Commentary says: "Approaching closely without blame, because the position is appropriate." The line statement for the fifth line says: "Knowing how to govern, it is suitable for the great ruler, and it is auspicious." The middle part of the Qian trigram is full, while the middle part of the Kun trigram is empty. Therefore, previous scholars assigned Qian to represent Ren (humanity) and Kun to represent Zhi (wisdom). The fifth line is located in the middle of the Kun trigram and holds a high position, descending to personally meet the second line Yi. Therefore, it is said "knowing how to govern." Recognizing people is wisdom, employing people is benevolence, which is indeed the quality that a great ruler should possess. In a single day, there are countless matters, and one person cannot understand them all; only those who do not rely solely on their own intelligence and choose virtuous people to assist them can gather the wisdom of many. This is something not achieved by those without great wisdom. Governing with wisdom, thus it is auspicious. The Small Image Commentary says: "It is suitable for the great ruler, which is called acting in the middle."

上六：敦臨，吉，無咎。敦，厚也。坤為土，上為坤終，則土愈厚，如此臨，是為敦臨。以貴下賤，以尊從卑，惟位愈高，益見舍己從人之善也，故吉無咎。象曰：敦臨之吉，志在內也。內謂內卦二陽。

The line statement for the sixth line at the top says: "Dun lin, ji, wu jiu." "Dun" means thick or solid. The trigram坤 represents earth, and the sixth line at the top is the final position of the trigram坤. Earth becomes even more solid here; using such solidity to approach and govern below is called "dun lin." To be in a position of honor yet humble, to be in a superior position and follow those below; the higher the position, the more evident the virtue of setting aside one's own views and following others, hence it is auspicious and without blame. The Small Image Commentary says: "Dun lin's auspiciousness lies in the intention within." "Within" refers to the two yang lines in the inner trigram.

慧珠閣原本，岫巖多隆阿雯溪。周易上經（五）。

This volume is still based on the original edition from "Hui Zhu Ge," written by Duolong'a, a native of Xiuyan, with the courtesy name Wenxi. The following explanations are for the fifth part of the Upper Classic of the Zhou Changes, namely the six hexagrams: Guan, Shihhe, Ben, Bo, Fu, and Wuwang.

【坤下巽上，中互艮坤】觀為陰息陽消卦，為艮變體，重畫艮象。艮為門闕，為鬼冥門，故卦以祭祀繫辭也。觀：盥而不薦，有孚顒若。上巽下坤，卦名觀。鄭氏曰：坤為地為眾，巽為木為風，互體有艮，艮為鬼門，又為宮闕，地上有木而為鬼門宮闕者，宗廟之象也。馬氏曰：盥，進爵灌地以降神也。國之大事，惟祀與戎，王道可觀，在於祭祀，祭祀之盛，莫過初盥降神。蓋以巽為白茅，艮手持之，置諸坤地之上，有進爵灌地之象。無論其既盥之後容止何如，而當盥初尚未薦牲，則誠孚已顒若可觀。薦，羞牲也；顒，敬也。故曰盥而不薦有孚顒若矣。

The hexagram "Observing" has the hexagram Kun (Earth) below and Xun (Wind) above, with the intermediate trigrams being Gen (Mountain) and Kun (Earth) again. The hexagram "Observing" represents the growth of yin and the decline of yang, and is a variation of the hexagram Gen. It is as if the image of Gen is drawn twice. Gen represents a gate and also the gate to the spiritual world, so this hexagram uses the theme of worship in its statement. The hexagram statement says, "Observing, washing the hands but not yet offering sacrifices, there is sincerity and solemnity." The hexagram has Xun above and Kun below, and is called "Observing." Zheng Xuan said that Kun represents earth and the people, while Xun represents wood and wind. The intermediate trigrams include Gen, which represents the gate to the spiritual world and also a palace. Trees growing on the earth with gates and palaces are the image of the ancestral temple. Ma Rong said that "washing" refers to presenting a cup of wine and pouring it on the ground to invite the spirits. The great affairs of the state are only worship and war; the observable aspect of the Way of the King lies in worship, and the most solemn moment of worship is when the wine is first poured to invite the spirits. Xun has the image of white reeds, and Gen holds them and places them on the earth, which is the image of presenting a cup of wine and pouring it on the ground. Regardless of the subsequent gestures and expressions, at the moment of pouring the wine but before offering the sacrifice, the sincerity and solemnity are already observable. "Offering sacrifices" refers to presenting the sacrificial animals, and "颙" refers to reverence. Therefore, it says, "washing the hands but not yet offering sacrifices, there is sincerity and solemnity."

彖曰：大觀在上，順而巽，中正以觀天下。觀盥而不薦，有孚顒若，下觀而化也。觀天之神道而四時不忒，聖人以神道設教，而天下服矣。此卦何以名觀也？臨與觀反對，臨之二陽在下，上臨下謂之臨；觀之二陽在上，陽為大，下觀上，是為大觀在上。下陰順巽，五陽居中得正，以觀天下之民。夫其觀之，實欲有以化之，化民以敬，實化民以孚。盥而不薦，有孚顒若，下觀上之敬，下因以孚上之敬。上觀民以中正，民觀上以敬孚，是敬孚為化民之本也。

The Commentary on the Judgment says: "Great observation is above, orderly and yielding, upright and correct in the center to observe the world. Observing the washing but not the offering, with sincere faith and solemn appearance, the people below observe and are transformed. Observing the divine way of heaven, the four seasons do not err. The sage establishes teaching by the divine way, and the world is thus subdued." Why is this hexagram called "Observation"? "Governing" and "Observation" are a pair of opposite hexagrams: "Governing" has two yang lines below, governing from above to below, hence called "Governing"; "Observation" has two yang lines above, yang is called "great," and those below look up to those above, hence "Great observation is above." The yin lines below are gentle and respectful, and the nine five line, being yang in the center, is upright and correct, used to show the people of the world. He observes the people because he wants to transform them; transformation depends on respect, which is actually based on sincerity. "Washing but not offering, with sincere faith and solemn appearance" refers to the people below seeing the respect of those above, and thus sincerely imitate this respect. Those above observe the people with upright and correct conduct, while the people observe those above with respect and faith, showing that respect and faith are the fundamental means of transforming the people.

化之者即教之也。聖人設教，不先求之民而先求之身，則求之身者因先致力於神。神道之顯者莫如天，天道不言而四時運行，終無差忒。聖人體此意，以祼鬯薦藉者感化天下，而萬民戴服，日遷善而不自知。詩言不顯，記曰篤恭，皆此義也。

Influence through virtue is essentially moral education. Sages establish moral education, not by first demanding from the people but by first demanding from themselves, and in demanding from themselves, they begin with reverence towards the divine. The most evident manifestation of the divine way is heaven: heaven does not speak, yet the four seasons proceed in order without error. Sages understand this, and thus use rituals such as pouring wine and offering sacrifices to influence the world, leading the people to embrace and obey, constantly becoming virtuous without realizing it. The "not visible" (deep and silent yet fully manifest virtue) mentioned in the Book of Poetry, and the "sincere reverence leading to universal peace" from the Book of Rites, Doctrine of the Mean, both refer to this principle.

象曰：風行地上，觀。先王以省方觀民設教。九家易曰：風行地上，草木必偃，故以省察四方，觀視民俗，而設其教也。坤為眾民象，巽為令教象。初六：童觀，小人無咎，君子吝。卦體為重艮，艮為少男，在觀之初則童也，故曰童觀。夫為童則人小，小人為童觀，乃小人之宜，故無咎；君子如此，有吝疵矣。象曰：初六童觀，小人道也。

The Great Image says: "Wind moves over the land, observing. The former kings thus traveled to observe the people and establish education." The Nine Schools' Commentary on the Book of Changes says: wind sweeping across the ground causes grass and trees to bow down, so the former kings took this as a model, touring the land to observe the customs and practices of the people, and based on this established their teachings. The hexagram of Kūn represents the people, while the hexagram of Xùn represents commands and education. The line statement for the first line says: "Observing as a child, the petty person has no blame, but the superior person is regrettable." The hexagram is composed of two Kūn, which represents the young male. Being at the beginning of the hexagram of Gùn, which is the young male, it is like a child, hence "childlike observation." Since it is like a child, its vision is shallow. A petty person, being in a low position, observing like a child, is doing what is appropriate, hence no blame. But if a superior person does so, it is regrettable. The Small Image says: "The first line's childlike observation is the way of the petty person."

六二：窺觀，利女貞。二在坤中，坤為母，是謂之女；坤又為闔戶，上與五應，五艮體為門闕，二自下位觀之，有自門中竊窺之象，故曰窺觀。夫大觀在上，德容之盛，是豈陰伺者所能測？乃以見小之故，偶有所見，終不識聖王之大體。此在女之正者尚利，丈夫不為也。象曰：窺觀女貞，亦可醜也。

The line statement for the second line says: "To peek and observe, it is advantageous for a woman to be steadfast." The second line is located within the trigram of坤 (Earth), which represents a mother, hence it is called "female." The trigram of坤 also has the image of a closed door. It corresponds upward with the fifth line, which is in the trigram of艮 (Mountain), representing a gate or threshold. The second line looks up from below, resembling peeking through a crack in the door, hence it is called "peeking and observing." Great observation is above, with virtue and appearance of such magnificence, how could it be guessed by someone who is merely peeking? It is only because of limited vision, occasionally seeing a little, that one cannot ultimately understand the great principles of the sage king. This is still advantageous for a woman to be steadfast, but a man should not do so. The Small Image Commentary says: "Peeking and observing, the steadfastness of a woman, is also considered shameful."

六三：觀我生，進退。三居內卦外卦之間，上欲觀五，位在初二之上，則似可進；前猶為四所隔，又似宜退。蓋位鄰上巽，巽為進退，故有此象。宜即我生觀之，以審可否耳。象曰：觀我生進退，未失道也。未失道者，欲合於道，得進退之宜也。

The line statement of the third line says: "Observing my life, advancing and retreating." The third line is located at the boundary between the inner and outer trigrams. It looks upward to the nine in the fifth position, and since it is above the six at the beginning and the six in the second, it seems to be able to advance; yet there is still the six in the fourth ahead, so it seems to be appropriate to retreat. Because it is adjacent to the upper trigram Xun, the "Commentary on the Changes" says that Xun "represents advancing and retreating," hence this image. It should observe its own actions and thus determine whether to advance or retreat. The "Small Image Commentary" says: "Observing my life and advancing and retreating, he has not lost the Way." What is meant by not losing the Way is that he is entirely devoted to following the Way, and thus can act appropriately in advancing or retreating.

六四：觀國之光，利用賓于王。臨為以上臨下，不宜於卑，惟居尊位者乃吉；觀為以下觀上，不宜於遠，惟近君上者乃利。四為大臣位，近於五，五為君，是謂之王。坤為國，陽明有光，故國家之光惟四得觀之。夫聖王洗心藏密，未嘗有意表白以聳士民之觀，而德積於中，其英華外發，自有流露不可掩者，所以懷才負異之士皆願進於朝廷，攀鱗附翼，作賓王家，是為利用賓于王矣。象曰：觀國之光，尚賓也。

The line statement of the fourth line says: "Observing the light of the state, it is advantageous to serve as a guest of the king." The hexagram "Qin" represents a superior ruling over an inferior, which is not suitable for a low position; only those in a high position are auspicious. The hexagram "Guan" represents an inferior observing a superior, which is not suitable for being distant; only those close to the sovereign are advantageous. The fourth line occupies the position of a minister, adjacent to the fifth line, which represents the sovereign, so it is referred to as "the king." The earth hexagram symbolizes the state, and the yang line has brightness and radiance, so the light of the state can only be closely observed by the fourth line. The sage king purifies his mind, keeps his virtue hidden, and never intends to display himself to stir the people's admiration. However, virtue accumulated within naturally radiates outward, revealing itself inevitably. Therefore, those with talent and outstanding qualities are willing to enter the court, associate with the sovereign, and serve as guests of the king, which is why it is said "it is advantageous to serve as a guest of the king." The small image commentary says: "Observing the light of the state, it is about being a guest."

九五：觀我生，君子無咎。位卑者則居下觀上，位尊者宜居上自觀。陽為君子，五即以君子自衡，蓋我生能盡君子之道，乃可以問心無愧耳。象曰：觀我生，觀民也。民心之向背，即可以觀君德之媺惡，則以觀民者觀我生也。

The line statement of the fifth line says: "Observing my life, the gentleman incurs no blame." A person of low status looks up to those above, while a person of high status should be above and look inward. A yang line symbolizes the gentleman, and the nine in the fifth position uses the standard of the gentleman to examine itself: one's actions must fulfill the way of the gentleman in order to be free from guilt. The small image commentary says: "Observing my life, observing the people." The people's support or opposition can reveal the virtue or lack thereof of the ruler, so it is by observing the people that one observes one's own conduct.

上九：觀其生，君子無咎。五之觀我生，乃意在化民；上之觀其生，則志在修己。五有其位，是欲合君子之道以立君極；上無其位，是欲合君子之道以為民望。惟恐有失，觀之彌審，所以善補過而無咎也。象曰：觀其生，志未平也。平，安也。志未平者，蓋即檢身若不及、望道未見之意。

The line statement of the top nine says: "Observing others' lives, the gentleman incurs no blame." The nine in the fifth says "Observing my life," aiming to influence the people; the top nine says "Observing others' lives," aiming to cultivate oneself. The nine in the fifth holds the position of a ruler, seeking to conform to the way of the gentleman in establishing the standard for rulership; the top nine has no official position, seeking to conform to the way of the gentleman in becoming a model for the people to look up to. Fearing any possible mistake, it observes even more carefully, thus being good at correcting faults and avoiding blame. The Small Image Commentary says: "Observing others' lives, the mind is not yet at peace." "Peace" means security. The mind cannot be secure and content, which is the meaning of the words in the Book of Documents, "Examining oneself as if not having done enough," and in the Mencius, "Looking toward the Way but not yet seeing it."

【震下離上，中互坎艮】否。噬嗑為三陰三陽卦，自否來。虞氏曰：否五之坤初，坤初之五。噬嗑：亨，利用獄。齒齧物謂之噬，嗑，合也。震下離上，兩陽居外，中為一陽三陰，有似口之噬物，故卦名噬嗑。夫噬所以求亨，惟亨乃克得嗑，噬嗑自有亨義。而卦中有互坎，坎為獄，外卦為離，離明以察之，內卦為震，震動以治之，故用獄亦利也。

The hexagram Shìkè has Zhen below and Li above, with Kan and Gen emerging in the middle. The transformation of the hexagram comes from the hexagram Pǐ: Shìkè is a hexagram with three yin and three yang lines. Yu Fan says that the line nine in the fifth position of Pǐ descended to the first position of Kūn, while the first line of Kūn ascended to the fifth position. The hexagram statement says: "Shìkè, hexing, useful for legal matters." To bite with teeth is called "shì," and "kè" means to close. With Zhen below and Li above, two yang lines are at the upper and lower ends, with one yang line and three yin lines in the middle, forming the shape of something being bitten in the mouth, hence the name Shìkè. Biting is to achieve smoothness; only when smooth can the upper and lower parts close together, so Shìkè itself contains the meaning of smoothness. The hexagram also contains the mutual trigram Kan, which symbolizes prison; the outer trigram is Li, using the brightness of Li to examine; the inner trigram is Zhen, using the movement of Zhen to deal with matters, so it is beneficial for legal judgments.

彖曰：頤中有物曰噬嗑，噬嗑而亨。剛柔分，動而明，雷電合而章。柔得中而上行，雖不當位，利用獄也。卦所以名噬嗑者，以爻畫觀之，兩陽外峙，有頤象也。夫兩陽外峙既象頤，而兩陽外錮又象獄，頤之合所以噬堅物，猶獄之用所以禁罪人。頤以有所噬而得亨，獄亦以有所用而知利。卦辭兼言用獄者，蓋曰以噬嗑之象推之，即用獄亦利也。

The Commentary on the Judgment says: "A thing in the mouth is called噬嗑, and through噬嗑 there is smoothness. The yin and yang are divided, movement brings clarity, and thunder and lightning combine to form a clear image. The yin line occupies the center and ascends, even though it is not in the proper position, it is advantageous for the use of punishment." This hexagram is called噬嗑 because, from the lines, two yang lines stand outside, resembling the upper and lower jaws of the hexagram 颐. The two yang lines outside resemble the mouth, and the two yang lines outside enclosing the center resemble a prison. The mouth closes to bite something hard, just as a prison is set up to restrain criminals; the mouth achieves smoothness through biting, and the prison achieves advantage through its use. The hexagram statement mentions "use of punishment" because, according to the image of噬嗑, it is advantageous to apply punishment.

此卦自否來，否上乾下坤，剛柔類聚，今乃初柔上往之五，五剛下來之初，則剛柔分矣。由是內卦為震，其德為動；外卦為離，其德為明。震之象又為雷，離之象又為電，雷電交濟，相合成章。否坤初柔原居偏位，上行居五，始為得中，雖陰居陽位未云得當，而離明燭照幽隱，以行震雷之威，用獄亦利矣。

This hexagram comes from the hexagram of "Non-Communication." In the hexagram of "Non-Communication," the upper trigram is Qian (Heaven) and the lower trigram is Kun (Earth), with the yang lines and yin lines each gathered together. Now, the initial line of Kun moves up to the fifth position, and the fifth line of Qian moves down to the initial position, causing the yang and yin lines to separate and intermingle. This is what the Commentary on the Judgment refers to as "the separation of yang and yin." Thus, the inner trigram becomes Zhen (Thunder), with the quality of movement, and the outer trigram becomes Li (Fire), with the quality of brightness. The image of Zhen is also Thunder, and the image of Li is also Lightning. Thunder and lightning assist each other, combining to form a brilliant display, which is described as "movement and brightness, thunder and lightning working together to form a pattern." In the hexagram of "Non-Communication," the initial line of Kun was originally in a lower position. When it moves up to the fifth position, it becomes central. Although a yin line in a yang position is not considered properly positioned, the brightness of Li can illuminate hidden things, and with the power of Zhen's thunder to enforce it, this is beneficial for judging cases.

象曰：雷電，噬嗑。先王以明罰勑法。宋氏曰：雷動而威，電動而明，二者合而其道彰也。用刑之道，威明相兼，若威而不明，恐致刑濫；明而無威，不能伏物，故須雷電合而噬嗑備。鄭氏曰：勑猶理也。卦中有互坎，坎為罰為法，離火以明之，震動以勑之，故曰明罰勑法也。

The Great Image Commentary says: "Thunder and lightning, the hexagram of噬嗑. The former kings used this to clarify punishments and regulate laws." Song Zhong explained that thunder, once it moves, has authority, and lightning, once it moves, has brightness. When the two are combined, their meaning becomes evident. In the use of punishment, both authority and brightness must be present: only authority without brightness may lead to excessive punishment; only brightness without authority cannot make people submissive. Therefore, thunder and lightning must be combined, and the meaning of噬嗑 is complete. Zheng Xuan said: "Chì" means to regulate. The hexagram contains an interacting trigram Kan, which represents punishment and laws. Using the fire trigram Li to illuminate it, and using the movement of Zhen to regulate it, thus it is said "clarify punishments and regulate laws."

初九：屨校滅趾，無咎。震為足，初為足之趾，震又為木，木加足上，有足械滅趾之象。屨校，足械也。於【於：乾】氏曰：初居剛躁之家，體貪狠之性，強暴之男也，行侵陵之罪，以陷屨校之刑，故曰屨校滅趾。得位於初，顧震知懼，小懲大戒，以免刑戮，故曰無咎。象曰：屨校滅趾，不行也。趾有校絆，因有所懲，不敢行也。

The first line statement says: "The foot is bound with a wooden restraint, no blame." Zhen represents the foot, and the first line is the toe on the foot; Zhen also represents wood, so wood being placed on the foot symbolizes a foot restraint covering the toe. "Foot restraint" refers to a wooden device used as a punishment. Ganbao says: The first line is in a卦 with strong and impetuous energy, possessing a greedy and fierce nature, representing a violent man who commits the crime of harming others, thus suffering the punishment of foot restraints. Therefore, it is said "the foot is bound with a wooden restraint." However, he is in the correct position at the beginning, and he is mindful of the power of Zhen, knowing fear, and thus receives a minor punishment to gain a great warning, thus avoiding more severe punishment, hence "no blame." The Small Image Commentary says: "The foot is bound with a wooden restraint, not moving." The toe is restrained by the punishment, and thus he is punished, so he does not dare to move further.

六二：噬膚滅鼻，無咎。二為互艮。虞氏曰：艮為膚為鼻。二下乘初，則艮鼻為震剛所掩而鼻滅矣。當其噬膚，豈意傷鼻？至鼻已滅，始知所噬過甚。然噬以去間，惟有噬乃可以得嗑也，無咎也。象曰：噬膚滅鼻，乘剛也。

The line statement for the second line says: "Biting flesh and breaking the nose, no blame." The second line is located within the interacting trigrams of Gen (Mountain). Yu Fan says that Gen represents flesh and nose. The second line is below the first line, which is a yang line. The nose of Gen is covered by the strong yang line of Zhen (Thunder). When biting the tender flesh, one does not expect to injure the nose. Only when the nose is obscured does one realize that the bite was too strong. However, biting is meant to remove the obstruction in the middle, and only by biting can the upper and lower parts be joined together, so there is still no blame. The Small Image Commentary says: "Biting flesh and breaking the nose, riding on a strong line."

六三：噬臘肉遇毒，小吝，無咎。三居外卦之介，離日相近，肉為日所暴乾，乃臘也。臘，虞氏作□，殘肉也。臘多伏毒，噬者往往遇之。蓋三為互坎，坎為隱伏，又為毒，故曰噬臘肉遇毒。然三又為互艮，遇坎毒故小吝，而艮以止之，故無咎，此不敢強有所噬者。象曰：遇毒，位不當也。

The line statement for the third line says: "Eating dried meat and encountering poison, slight regret, no blame." The third line is located at the junction of the inner and outer trigrams, close to the trigram representing the sun. The meat is dried by the sun and becomes dried meat. The character "腊" was written differently by Yu Fan (the original carving is missing), referring to leftover dried meat. Dried meat often contains hidden poison, and those who eat it may encounter it. The third line is also within the interacting trigram Kan, which represents concealment and poison, hence "eating dried meat and encountering poison." However, the third line is also within the interacting trigram Gen, which stops the poison, so there is only slight regret, and no blame—this refers to someone who does not bite hard. The Small Image Commentary says: "Encountering poison, because the position is not appropriate."

九四：噬乾胏，得金矢，利艱貞，吉。胏，脯也。脯為離火所炙，而離又為乾卦，是為乾胏。夫四居離初，離為矢；四在否願為乾，乾為金，則為金矢，是所噬者乾胏，而所得者金矢也。王氏曰：金矢所以獲野禽，故食反得金矢。君子於味必思其毒，於利必備其難，故曰利艱貞。象曰：利艱貞吉，未光也。四居離初，離火未盛，故未光也。

The fourth line statement says: "Shi Qian Ze, de Jin Shi, li jian zhen, ji." "Ze" refers to dry meat with bones. The meat is roasted by the fire of Li, and since Li is connected to "Qian" (dryness), it is called "Qian Ze." The fourth line is at the beginning of the body of Li, and Li represents arrows; in the hexagram "Pu," the fourth line originally belongs to the body of Qian, which represents metal, hence "Jin Shi." This shows that what is bitten is dry meat, but what is actually bitten is the metal arrowhead. Wang Bi says that the metal arrow is used to hunt wild birds, so eating meat leads to encountering the metal arrowhead. The gentleman should think of possible poison when enjoying delicious food and be cautious of difficulties when pursuing benefits, hence "li jian zhen." The Small Image Commentary says: "Li jian zhen ji, wei guang ye." The fourth line is at the lowest part of the body of Li, and the fire of Li is not yet strong, hence the light has not yet become prominent.

六五：噬乾肉，得黃金，貞厲，無咎。陰為肉，居離之中，離火燥之則為乾肉。五自否之初來，否初為坤，五為乾，今以坤初□於乾中，乾為金，坤為黃，是噬乾肉而得黃金也。夫意外之獲雖可喜，而意外之變亦宜防。乾肉尚可強噬，黃金不可妄得也，是惟持以貞正，惕厲處之，庶得黃金之利，不至罹乾肉之害也，故無咎。象曰：貞厲無咎，得當也。

The line statement of the sixth line says: "To bite dry meat, obtaining gold, being cautious, no blame." A yin line symbolizes meat, which is located within the Li (Fire) trigram, and thus is roasted and becomes dry meat. The sixth line comes from the initial line of the Gou (Opposition) hexagram: the initial line of Gou belongs to Kun (Earth), and the fifth line belongs to Qian (Heaven). Now the initial line of Kun is placed within the body of Qian. Qian represents metal, and Kun represents yellow, hence biting dry meat and obtaining gold. Although unexpected gains are pleasant, unexpected changes should also be guarded against. Dry meat can still be bitten, but gold should not be taken recklessly. Only by maintaining sincerity and being cautious can one hope to gain the benefit of gold without suffering the harm of dry meat, thus there is no blame. The Small Image Commentary says: "Being cautious and avoiding blame, this is appropriate."

上九：何校滅耳，凶。卦體上下兩陽禁錮於外，其象似獄，故卦辭兼言用獄，爻辭初上亦以用獄取象。中有互坎，坎為罪。罪在於初，其罪尚輕，故校在足，不敢妄行，以致無咎；至於上，罪惡之積大不可解，實有滅身之禍，故凶也。何，荷，通；校，項械。鄭氏曰：離為槁木，坎為耳，木在耳上，何校滅耳象也。象曰：何校滅耳，聰不明也。耳司聰，耳滅故不明。

The statement for the top line says: "He bears a yoke on his neck and has his ears covered, resulting in misfortune." The two upper yang lines of this hexagram enclose the middle, forming a shape like a prison, so the hexagram statement mentions "using prison." The line statements for the first line and the top line also use the image of punishment. Within the hexagram there is an interacting trigram Kan, which symbolizes crime. When the crime is on the first line, the crime is still light, so the punishment is a yoke on the feet, preventing him from moving around recklessly, thus resulting in no misfortune. However, when the crime reaches the top line, the accumulated wrongdoing is too great to be resolved, leading to a calamity that may result in death, hence misfortune. "He" is the same as "Hé," meaning to bear or carry; "yao" refers to a yoke placed around the neck. Zheng Xuan says that Li represents withered wood and Kan represents the ear, with wood placed above the ear, forming the image of bearing a yoke over the ears. The Small Image Commentary says: "He bears a yoke on his neck and has his ears covered, meaning his hearing is not clear." The ear is responsible for hearing, and when the ear is covered, hearing becomes unclear—this indicates a failure to listen to advice from others in daily life.

【離下艮上，中互震坎】泰。賁為三陽三陰卦，自泰來。荀氏曰：此本泰卦，謂陰上來居乾之中，分乾之二居坤之上。虞氏曰：泰上之乾二，乾二之坤上。賁：亨，小利有攸往。賁，文飾也。此卦亦上下兩陽，有似噬嗑，而乃名賁者，頤象下動，離上震下，故名噬嗑；此則上卦為艮，下卦為離，離火文明，有飾象焉，故艮上離下之卦曰賁也。夫文亦治世之具，故曰亨；而文非治世之源，故小利有攸往。

The hexagram 《贲》 has the trigram 《离》 below and 《艮》 above, with the intermediate trigrams 《震》 and 《坎》 emerging in the middle. The transformation of the hexagram comes from 《泰》: 《贲》 is a hexagram with three yang lines and three yin lines. Xun Shuang said that this hexagram originally was 《泰》, with the upper line of 《坤》 moving down to the middle position of 《乾》, and the second line of 《乾》 moving up to the upper position of 《坤》. Yu Fan said that the upper line of 《泰》 moved to the second position of 《乾》, and the second line of 《乾》 moved to the upper position of 《坤》. The hexagram statement says: "Bian, hex, small benefit in going forward." "Bian" means ornamentation. This hexagram also has one yang line at the top and one at the bottom, resembling 《噬嗑》, but it is named 《贲》 instead. This is because 《噬嗑》 represents the image of mouth and nourishment with the lower trigram 《震》 moving, having 《离》 above and 《震》 below, hence called 《噬嗑》. This hexagram, however, has 《艮》 above and 《离》 below. The fire of 《离》 has the nature of civilization, containing the image of ornamentation, so the hexagram with 《艮》 above and 《离》 below is called 《贲》. Ornamentation is also a tool for governing, hence it says "hex." But ornamentation is not the root of governance, so it only says "small benefit in going forward."

彖曰：賁亨，柔來而文剛，故亨；分剛上而文柔，故小利有攸往，天文也；文明以止，人文也。觀乎天文以察時變，觀乎人文以化成天下。卦之所以名賁者，以剛柔上下往來成文故也。荀氏曰：此本泰卦，謂陰從上上來居乾之中，文飾剛道，交於中和，故亨也；分乾之二居坤之上，上飾柔道，兼據二陰，故小利有攸往矣。當乾坤未分之時，天玄地黃，各得正色；自上下分文之後，則玄黃色雜，色既不純，是有色不如無色，此雜卦傳所以曰賁無色也。蓋文盛宜反歸質，故曰無色也。

The Commentary on the Judgment says: "B贲 is亨, because the soft line comes and adorns the hard line, hence it is亨; the hard line above is divided and adorns the soft line, hence it is small benefit for going somewhere, which refers to the heavenly phenomena; civilizing with stopping, which refers to human culture. Observing the heavenly phenomena to understand the changes of time, observing human culture to transform the world." This hexagram is called B贲 because the hard and soft lines move up and down, intersecting to form ornamentation. Xun Shuang said: this hexagram originally was the Tai hexagram, with the yao from above coming down to occupy the central position of Qian, adorning the hard line and blending with harmony, hence it is亨; also, the second line of Qian goes up to occupy the upper position of Kun, adorning the soft line, and occupying the upper two yao, hence "small benefit for going somewhere." When Qian and Kun had not yet differentiated, heaven was black and earth was yellow, each maintaining their pure color; since the upper and lower lines exchanged and adorned each other, the black and yellow colors became mixed. Since the color is no longer pure, it shows that colored things are worse than colorless ones, which is why the Miscellaneous Commentary says "B贲, no color." Excessive ornamentation should return to simplicity, hence "no color."

今於賁家論之，不論其色，惟論其文。自泰剛柔相易之後，艮為星，離為日，互坎為月為雲，日月星雲高麗於上，乃天文也。上為天位，泰二上往以成文，故曰天文。離為火，艮為山，互震為龍，交雜乾赤坤黃之間，有似繪山龍藻火於乾衣坤裳上者，此人文也。內明外止，燦著有節，故曰人文。以日月星辰觀之，乾寒坤暑，易為艮春離夏，則可以考察時序之變；以山火衣裳觀之，居離南面嚮明而治，艮德靜止，穆然無為，則可以化成天下，此賁之亨通利和也。

Now considering the hexagram Zhen itself, regardless of color, we focus only on its ornamentation. Since the hexagram Tai involved the mutual exchange of yin and yang, the element Gen represents stars, and Li represents the sun. The interacting lines Kan represent the moon and clouds. The sun, moon, stars, and clouds are high above, forming the "celestial phenomena." The upper position is the heavenly position. In the hexagram Tai, the second line moves upward to form ornamentation, hence it is called "celestial phenomena." Li represents fire, Gen represents mountain, and the interacting line Zhen represents dragon. These elements are interwoven between Qian's red and Kun's yellow, like mountains, dragons, water plants, and flames painted on Qian's robe and Kun's skirt. This is called "human culture." The inner part is bright, the outer part is held firmly, brilliant yet restrained, hence it is called "human culture." From the perspective of the sun, moon, and stars, Qian governs cold, and Kun governs heat. When transformed into Gen, it represents spring, and when transformed into Li, it represents summer. Thus, we can observe the change of seasons, which is "observing celestial phenomena to understand the changes of time." From the perspective of mountains and fire on robes, the position of Li is in the south, facing the bright, and there is the stillness of Gen. It is solemn and non-action, thus it can cultivate and bring forth the world, which is "observing human culture to transform the world." This is precisely where the hexagram Zhen achieves harmony and smoothness.

象曰：山下有火，賁。君子以明庶政，無敢折獄。王氏曰：山下有火，文明相照，山之為體，層峰峻嶺，巖巒峭麗，參差被日光照耀，如以雕飾而見文章，賁之象也。君子體離之文，購庶政以明；體艮之止，則獄無敢折。蓋卦中有互坎，坎為法律，是為政，得離明以照之，故曰明庶政；坎又為獄，互震甫動，艮即止之，故曰無敢折獄也。

The Great Image Commentary says: "Fire below the mountain, Brightness. The superior person uses this to clarify all government affairs and dares not hastily decide on cases." Wang Bi says: Fire below the mountain, the literary brilliance shines brightly and intermingles; the mountain's form is layered peaks and steep cliffs, beautiful and elegant, rising and falling under the sunlight, like something carved and polished to reveal its literary quality. This is the image of the hexagram Brightness. The superior person observes the civilizing qualities of Li (Fire) and uses them to clarify all government affairs; observes the stillness of Gen (Mountain) and thus dares not hastily decide on cases. Within the hexagram there is an interacting trigram Kan (Water), which represents laws, i.e., government affairs, and receives the illumination of Li (Fire) to examine them, hence it is said "clarify all government affairs." Kan also symbolizes prisons, and the interacting trigram Zhen (Thunder) with its strong yang moves once, while Gen (Mountain) stops it, hence it is said "dares not hastily decide on cases."

初九：賁其趾，舍車而徒。以賁飾一身言之，初位在下，是足之趾，而以離文賁之，是為賁其趾。初之前為互坎，坎為車輪，初為離，尚未及坎，是為舍車。舍車則行無資，而趾既賁，則猶可以徒行，蓋安步當車也。象曰：舍車而徒，義弗乘也。義，宜也。初本無位，徒行宜也。

The first line statement says: "Adorn the toe, abandon the carriage and walk on foot." In terms of adorning the whole body, the first line is at the very bottom, corresponding to the toe. Using the literary quality of Li to adorn it is referred to as "adorn the toe." The line before the first line is Kan, which represents a carriage wheel; the first line belongs to Li, and has not yet reached Kan, hence "abandon the carriage." Without a carriage, there is no means of transportation, but since the toe has already been properly adorned, one can still walk, which is called walking calmly as if riding a carriage. The Small Image Commentary says: "Abandon the carriage and walk on foot, righteousness does not allow riding." "Righteousness" means appropriate. The first line originally has no position, so walking on foot is appropriate.

六二：賁其須。須，頤下毛也。二在泰為乾中，乾為首，乃與坤上相易，是以離文飾乾首也，故曰賁其須。蓋須原無利於人，僅為面上之飾已耳。象曰：賁其須，與上興也。頰上添毫，所以飾面，然非二與上易，則無由得，故曰與上興也。

The line statement for line six two says, "The beard is adorned." "Beard" refers to the facial hair on the lower jaw. Line six two in the卦 of Tai is located within the Qian trigram, which represents the head. Now it exchanges with the top line of the Kun trigram, which means using the cultural refinement of Li to adorn the head of Qian. Therefore, it is said, "The beard is adorned." Facial hair is originally of no practical use to a person, but it is merely a decoration on the face. The Small Image Commentary says, "The beard is adorned, following the top line." Adding facial hair to the cheeks is for the purpose of embellishing the face; however, without the exchange between line six two and the top line, it would not be possible, so it is said to arise together with the top line.

九三：賁如濡如，永貞吉。三居互坎之中，坎為水，潤澤如濡，此賁之極盛者。夫禮勝則離，樂勝則流，賁至濡如，不有以節制之，則本質盡失，無為貴賁矣，故永持以正則吉。象曰：永貞之吉，終莫之陵也。陵，躐也，言文不躐等也。永持以正，不復於濡如之外有所加也。

The line statement for the third line says: "Bian ru ru ru, yong zhen ji." The third line is in the center of the interacting trigrams, which form Kan (Hexagram 29), representing water. The water is so moistening that it seems to be soaked through, which is the peak of ornamentation. The "Book of Rites: Music Record" says, "If ritual is excessive, it becomes detached; if music is excessive, it becomes flowing." When ornamentation reaches the point of being so moist that it seems about to drip, if it is not restrained, the essence will be lost, and there will be nothing valuable left. Therefore, maintaining constancy and uprightness brings good fortune. The Small Image Commentary says: "The good fortune of maintaining constancy is that it will never be exceeded." "Ling" means to exceed or surpass, meaning that ornamentation should not surpass its proper level. By maintaining constancy, one will not add anything beyond the moistening quality.

六四：賁如皤如，白馬翰如，匪寇婚媾。由賁趾、賁須至於濡如，則賁文極盛矣。文盛則宜反質，而色之純乎質者惟白，故上卦皆以白言賁。皤、翰皆白貌。皤，老人白也，兩都賦曰：皤皤國老。馬之白者曰翰，禮曰：戎事乘翰。

The line statement of the fourth line says: "B贲 like a white head, a white horse galloping swiftly, not a robber but a bridegroom." From "B贲 its toes" to "B贲 its beard" and up to "moist like a jade," the ornamentation has reached its peak. When ornamentation becomes excessive, it should return to simplicity. Among colors, white is closest to simplicity, so the lines of the upper trigram all use "white" to describe ornamentation. "Pó" and "Hàn" both refer to the appearance of white: "Pó" refers to white hair and beard, as in Ban Gu's "Two Capitals Fu" which says "pó pó national elders"; "Hàn" refers to white horse hair, as mentioned in the "Rites of Zhou" which says "for military campaigns, ride white horses," meaning to ride white horses in battle.

四為文質適均者，體為互震，震為馬，是為白馬；又居互坎之上，坎為盜，是為寇。卦中陰陽相應者惟四與初，陰陽相配，原屬婚媾，因其與三相比，三亦為陽，四似比三不能應初。不知文質不可偏勝，質宜濟文，白宜受採，四之皤如乘翰而來者，雖居互坎之中，實匪初之寇，乃初之婚媾也，宜得初離之文以成賁也。象曰：六四當位疑也，匪寇婚媾，終無尤也。四為陰，三為陽，四比三亦是陰陽相配，當位可疑，而四終與初為正應，故無尤也。

Six four is the yao that best combines form and substance: its hexagram structure belongs to the mutual hexagram Zhen, which represents a horse, so it is referred to as 'white horse'; it is also located above the mutual hexagram Kan, which represents thieves, hence the term 'bandit'. In the entire hexagram, the only yao that forms a proper yin-yang response is six four with nine one, one yin and one yang, which naturally belongs to 'marriage and union'; however, since six four is adjacent to nine three, which is also a yang yao, it appears that six four might be close to nine three rather than responding to nine one. But in fact, form and substance cannot be biased; substance needs to complement form, and white needs to be colored. The appearance of six four, with white hair, riding a white horse, although situated within the mutual hexagram Kan, is not actually a bandit attacking nine one, but rather the marital partner of nine one, who should receive the literary grace from nine one's hexagram to complete the ornamentation. The Small Image Commentary says: 'Six four is in the proper position, but there is doubt, not a bandit but a marital partner, thus without blame.' Six four is yin and nine three is yang; although six four is adjacent to nine three, it still forms a yin-yang pairing, so whether it is in the proper position is questionable; however, six four ultimately responds properly to nine one, so there is no fault.

六五：賁于丘園，束帛戔戔，吝，終吉。賁至於五，不惟尚質，而且崇儉。蓋艮為山，故象坵；艮又為果蓏，下為互震，震為木，故象園。荀氏曰：艮山震林，在山林之間，隱士之象也。夫五原為泰坤之中，坤為帛，言來聘此坵園中人，以賁飾此坵園者，不過此束帛之戔戔耳。帛，璧色繒，五兩曰束；戔，古殘字。蓋坤易為艮，坤帛不完，言至少也。帛繒色白，而又戔戔無多，以此言賁，可謂質餘於文矣。即其固陋觀之似吝，而儉為美德，終吉也。象曰：六五之吉，有喜也。

The line statement of the fifth line says: "Adorning the hillside garden, with a bundle of silk of little value, there is a sense of regret, but ultimately it is auspicious." When the fifth line is adorned, it not only values simplicity but also values frugality. Gen represents a mountain, so the image is a hill; Gen also represents fruits and vegetables, and below it is the mutual trigram Zhen, which represents wood, so the image is a garden. Xun Shuang said: Gen is a mountain, Zhen is a forest, and a person in between the mountain and the forest is the image of a recluse. Originally, the fifth line was in the Tai hexagram within the Kun trigram, and Kun represents silk. This refers to going to invite the recluse in the hillside garden, and the silk used for honoring him is only a small bundle. "Silk" refers to silk of the color of jade tablets, and five dou make a bundle. "Zhan" is an ancient form of the character for "deficient." When Kun transforms into Gen, the silk is no longer complete, meaning it is extremely scarce. The color of the silk is white, and the quantity is very small, so using this to speak of adornment can be considered as having more substance than ornamentation. From its simplicity, it seems somewhat regrettable, but frugality is a virtue, so it ultimately leads to auspiciousness. The Small Image Commentary says: "The auspiciousness of the fifth line is due to joy."

上九：白賁，無咎。賁至於上，是有色歸於無色，較諸四之白馬、五之束帛則尤進也，直以為白賁而已矣。夫賁似不可言白，而白為五色之一，白亦未嘗非賁。以白為賁，是有質不見文也，得賁之本，故無咎。象曰：白賁無咎，上得志也。志蘊於內，文著於外，得志是得其本也。

The line statement for the topmost line says: "White simplicity, no blame." When the decoration reaches the topmost line, it moves from colored to colorless; compared to the white horse in the fourth line and the bundle of silk in the fifth line, it goes even further, simply calling it "white simplicity." Decoration should not be called "white," yet white is one of the five colors, and white is not necessarily not a form of decoration. To use white as decoration means to be simple and unassuming, not showing off, thus grasping the essence of decoration, hence no blame. The Small Image Commentary says: "White simplicity, no blame, the superior person's aspirations are fulfilled." The heart's aspiration is within, while the ornamentation is outside; what is meant by "fulfilled" is to have attained the essence of decoration.

【坤下艮上，中互重坤】剝為陰息陽消卦，坤卦變體，五陰剝一陽為坤，卦名剝。下為五陰，上餘一陽，兼艮象。剝：不利有攸往。五陰前往消此一陽，坤下艮上之卦，故名剝。言陰氣極盛，陽孤不能久存，猶之小人成群，君子孤立，動輒得禍也，故不利有攸往。

This hexagram has the lower trigram as Kun (Earth) and the upper trigram as Gen (Mountain), with the intermediate trigrams forming two layers of Kun. "Bao" (Peeling) belongs to the category of hexagrams where yin energy grows and yang energy declines. It is derived from the trigram Kun: five yin lines ascend from below to erode the single remaining yang line, and when completely peeled away, it becomes pure Kun. Hence, the hexagram is named "Bao." The hexagram consists of five yin lines below and a single yang line above, thus incorporating the image of Gen. The hexagram statement says: "Bao is unfavorable for going forward." This is because the five yin lines ascend continuously, seeking to eliminate the remaining yang line. With Kun below and Gen above, it is named "Bao." It describes a situation where yin energy reaches its peak, leaving the isolated yang line unable to endure. This is like small people forming gangs while the virtuous remain isolated and helpless, and every action brings disaster. Therefore, it is unfavorable to go forward.

彖曰：剝，剝也，柔變剛也。不利有攸往，小人長也。順而止之，觀象也。君子尚消息盈虛，天行也。十二闢卦多言陰陽往來之義，剝、復、姤、夬四卦為陰陽生死之幾，聖人扶陽抑陰之旨，於此四卦中尤深切著明焉。卦名曰剝，何也？剝者，落也。剝為九月卦，《漢書·五行志》云：九月陰氣至五，通於天位，剝落萬物，始大殺矣，故曰剝落也。卦有五陰，僅餘一陽，而五陰又在下日進，一陽在上豈能久安，則所以名剝者，乃陰柔前往變陽剛也。夫陰往則陰息陽消，陽變則陰實陽虛，天行如是。君子觀象，已知往必不利，惟順而止之，以避小人之長而已矣。

The Commentary on the Judgment says: "Peel" means the falling away, which is the transformation of a soft line into a strong line. It is not favorable to move forward, because the petty people are growing stronger. To follow the trend and stop, this is the reasoning derived from the hexagram. The gentleman values the waxing and waning, the fullness and emptiness of yin and yang, which is the operation of the heavenly way. Duolong'a explains: the twelve trigrams mainly discuss the meaning of the coming and going, waxing and waning of yin and yang. Among them, the trigrams Pei, Fu, Guo, and Guai are especially critical points of the birth and death of yin and yang. The intention of the sage to assist yang and restrain yin is most clearly expressed in these four trigrams. Why is the trigram called "Pei"? "Pei" means falling away. Pei is the trigram of the ninth month. The Book of Han, Volume on the Five Phases, says: in the ninth month, the yin energy rises to the fifth position, directly reaching the heavenly position, causing the falling away of all things, beginning the widespread killing, hence it is called "falling away." This trigram has five yin lines, only one yang line left, and the five yin lines are constantly ascending, while the single yang line is isolated at the top, how can it be stable for long? Therefore, it is called "Pei," precisely because the yin lines are advancing to transform the yang lines. The ascending of yin lines means the growth of yin and the decline of yang, and the yang lines being transformed become yin solid and yang empty, which is the way of heaven. The gentleman observes the trigram, already knowing that moving forward is certainly not favorable, can only follow the trend and stop, to avoid the growth of petty people.

象曰：山附於地，剝；上以厚下安宅。陸氏曰：艮為山，坤為地，山附於地，謂高附於卑，貴附於賤，君不能制臣也，故曰剝。君子體此象以厚下安宅者，恐其危而至於剝也。厚如坤地，坤在內卦，故曰下；安如艮止，艮為宮闕，故象宅。

The Great Image Commentary says: Mountains rely on the earth, which is the image of the Hexagram 43, the Hexagram of Decline; those in high positions thus understand the need to treat the people below with generosity and to secure their dwellings. Duolong'a cites Lu Ji's words: "Geng is the mountain, and Kun is the earth. The mountain relies on the earth, meaning the high relies on the low, the noble relies on the humble, that is, the sovereign can no longer control his ministers, hence it is called 'Decline.' " The gentleman observes this image and practices 'generosity toward the people and securing their dwellings,' precisely to prevent the situation from becoming perilous and ultimately leading to decline. 'Generosity' takes its image from the earth's thickness, with Kun in the inner trigram at the lower position, hence 'below'; 'security' takes its image from Geng's stillness, and since Geng represents palaces, it is taken as 'dwelling.'

初六：剝床以足，蔑貞凶。虞氏曰：此卦坤變乾也，動初成巽，巽木為床，伏震在下為足，是床足也。剝必有漸，床足在下，故剝床自足始。蓋剝之即滅之，陰滅陽即是邪滅正，滅正故凶也。蔑、滅同。象曰：剝床以足，以蔑下也。

The first line statement says: The bed is being stripped away, starting from the foot of the bed, eliminating the correct path, resulting in danger. Duolong'a cites Yu Fan's words: This hexagram is formed by the transformation of the earth trigram into the heaven trigram. When the first line moves, it becomes the wind trigram, which represents wood, symbolizing the bed. The hidden thunder trigram beneath the wind trigram is at the very bottom, symbolizing the foot. Together, they form the foot of the bed. Stripping away must proceed gradually, and since the foot is at the lowest position, the stripping of the bed must begin from the foot. Stripping it away means eliminating it; the extinguishing of the yin overpowers the yang, which is the extinguishing of the wrong over the right, and the correct path is eliminated, hence the danger. "Mie" and "mie" have the same meaning. The "Small Image Commentary" says: Stripping the bed starting from the foot indicates that the yin force is eliminating the correct path from the bottom up.

六二：剝床以辨，蔑貞凶。鄭氏曰：足上稱辨，謂近膝之下，屈則相近，伸則相遠，故謂之辨。辨，分也。剝及於辨，剝又進矣。夫二位正中，似可為善，而亦與初陰同滅貞正，故凶與初同。象曰：剝床以辨，未有與也。上無正應，故曰未有與。

The line statement for the second line says: The bed is being stripped away, the stripping has reached the place where the bed frame meets the legs, eliminating the correct path, which brings danger. Duolong'a cites Zheng Xuan's words: The part above the legs is called 'bian', referring to the area below the knees. When bent, the two parts are close together, and when stretched out, they are far apart, hence it is called 'bian'; 'bian' means boundary. The stripping has reached the boundary, indicating that the stripping force has advanced another layer. The second line is in the center of the lower trigram, seemingly capable of good deeds, yet it still shares the same yao as the first line, both being yin lines, and thus together eliminating the correct path, so its danger is the same as that of the first line. The Small Image Commentary says: Stripping the bed to the boundary is because there is no corresponding support above. Duolong'a says: The second line has no corresponding yao above, hence it is said 'no corresponding yao'.

六三：剝之，無咎。三與上應，則有與矣。雖居眾陰之中，而不與眾陰同惡，是剝中之無咎者。象曰：剝之無咎，失上下也。獨應上陽，不比上下眾陰也。六四：剝床以膚，凶。王氏曰：在下而安人者，床也；在上而處床者，人也。床剝盡以及人身，為敗滋深，害莫甚焉。艮為膚，陰息至四，下乾已盡，故剝床以膚凶也。象曰：剝床以膚，切近災也。爻曰凶，象曰災，切近固以明陰之惡，兼以戒陽宜遠禍也。

The line statement for the third line says: Being in the state of decline, there is no blame. Duolong'a says: The sixth line in the third position corresponds with the ninth line at the top, thus receiving support; although it is in the midst of many yin lines, it does not join them in wrongdoing, so it is the line in the hexagram of decline that has no blame. The Small Image Commentary says: The decline without blame is because it has separated from the like above and below. Duolong'a says: The sixth line in the third position corresponds solely with the yang of the ninth line at the top, and does not attach itself to the many yin lines above and below. The line statement for the fourth line says: The bed is being stripped away, having reached the person's skin, resulting in danger. Duolong'a cites Wang Bi's words: The bed is what provides stability below, and the person is lying on it above; when the bed is completely stripped away, the harm reaches the person, and the damage becomes even greater, there is no greater harm than this. The trigram Gen is taken as skin, and the yin energy grows to the fourth line; the yang body below has been completely stripped away, thus it is said that the bed is stripped down to the skin, resulting in danger. The Small Image Commentary says: Stripping the bed to the skin, the disaster is already close at hand. Duolong'a says: The line statement says 'danger,' the Small Image says 'disaster,' the phrase 'very close' clearly points out the evil nature of yin energy, but it is also a warning for the yang lines to keep away from calamity.

六五：貫魚以宮人寵，無不利。剝消觀五，觀變為剝，五在觀家則五猶為巽，巽為繩、為魚，今變為艮，是以艮手牽巽繩，則魚貫矣。夫艮又為閽寺，五為艮之陰爻，故象宮人。使五能率宮人如魚之貫，以受大君之寵，不惟不凶，而且有利，蓋言陰不剝陽，轉有益於陰也。象曰：以宮人寵，終無尤也。爻曰無不利，象曰終無尤，所以誘陰以善，亦所以保此將盡之陽也。

The line statement of the fifth line says: Like stringing fish, leading the palace attendants to receive the king's favor, there is no disadvantage. Duolong'a says: The hexagram of division is formed when the yang line of the fifth line of the hexagram of observation is removed. When the hexagram of observation changes into the hexagram of division, the fifth line originally belonged to the trigram of xun (wind) in the hexagram of observation. Xun takes the image of a rope and a fish. Now it has changed into the trigram of gen (mountain), which takes the image of a hand. Thus, it becomes using the hand of gen to pull the rope of xun, and the fish are strung together in a row. Gen also takes the image of the palace attendants, that is, the close attendants in the palace. The fifth line is a yin line of gen, so it takes the image of 'palace attendants'. If the fifth line can lead the palace attendants to receive the king's favor in the same way as stringing fish, then it will not only be without danger, but also beneficial. This means that if yin does not remove yang, it will be beneficial to yin itself. The small image commentary says: Leading the palace attendants to receive favor, ultimately there will be no fault. Duolong'a says: The line statement says 'there is no disadvantage', and the small image says 'ultimately there will be no fault'. This is both guiding the yin line towards goodness and preserving the yang that is about to be completely removed.

上九：碩果不食，君子得輿，小人剝廬。陰進消乾，一陽孤存，乾為木果，是碩果也。使或天運有待，亂不欲極，雖欲食之，有不能者。陽為君子，坤為輿，君子處此，則猶欲得此坤輿；坤陰為小人，艮為門闕、為廬，若小人則必欲剝此艮廬以為純坤。君子小人用心之異如此。象曰：君子得輿，民所載也；小人剝廬，終不可用也。坤為民，輿稱載，言君子猶欲得民容民歸附；若小人則必剝去此陽，謂其異已，終不可用耳。

The line statement for the topmost yang line says: A large fruit remains uneaten, and the gentleman thus obtains a carriage, while the petty person destroys his own dwelling. Duolong'a says: Yin energy advances step by step, gradually consuming the yang of Qian, leaving only a single yang line remaining; Qian takes the image of a fruit on a tree, which is called 'a large fruit.' If the heavenly order still has a chance to change and the chaos does not reach its end, although the many yins wish to eat it, there will be times when they cannot consume it. Yang represents the gentleman, and坤 takes the image of a carriage, so the gentleman in this situation still hopes to obtain this坤 carriage, which is the carrying of the people; the yin of坤 represents the petty person, and Gen represents gates and dwellings, so the petty person must destroy this Gen dwelling in order to make the whole hexagram become pure yin坤. This is how the hearts of the gentleman and the petty person differ. The Small Image Commentary says: The gentleman obtaining the carriage is because the people support him; the petty person destroying the dwelling will ultimately not be trusted. Duolong'a says:坤 takes the image of the people, and the carriage is used for carrying, which means the gentleman still wishes to gain the acceptance and allegiance of the people; as for the petty person, he must remove this yang line, thinking it is not of the same kind as himself, so he is said to be ultimately not trustworthy.

【震下坤上，中互重坤】□□□息陰消卦，坤卦變體，純坤之下一陽初生，卦名復。上為五陰，下有一陽，兼震象。復：亨，出入無疾，朋來無咎，反復其道，七日來復，利有攸往。一陽將盡於五陰之上，有剝落象，故坤下艮上之卦名剝；一陽初生於五陰之下，有復反象，故震下坤上之卦名復。剝則眾陰剝陽，則陽不利；復則一陽消陰，則陽漸亨。

This hexagram has the lower trigram Zhen (Thunder) and the upper trigram Kun (Earth), with the mutual trigram being two layers of Kun. The original text is missing three characters here, but according to the meaning, it refers to hexagrams that belong to the category of yang energy growing and yin energy retreating, formed by the transformation of the Kun trigram. A single yang line is born below the pure Kun, so the hexagram is named "Fu" (Return). The hexagram has five yin lines above and one yang line below, thus incorporating the image of the Zhen trigram. The hexagram statement says: The hexagram Fu is smooth, the yang energy entering and exiting without obstruction, companions coming will not bring calamity; returning along its own path, it returns after seven days, it is favorable to go forward. Duolong'a says: A single yang line is about to be exhausted above five yin lines, showing a sign of shedding, so the hexagram with Kun below and Gen above is called "Bo" (Decrease); a single yang line is just born below five yin lines, showing a sign of returning, so the hexagram with Zhen below and Kun above is called "Fu" (Return). In the hexagram Bo, the many yin lines erode the yang line, so yang is not favorable; in the hexagram Fu, one yang line reduces the yin, so yang gradually becomes smooth.

剝之一陽從坤上出，復之一陰【陰：陽】從坤下入，一出一入，彼消此息。消者艮，息則為震，坎疾不見，故曰無疾。雖坤朋在上，陰柔尚多，而至於復，則陽雖微而漸息，陰雖多而漸消，故曰無咎。復為十一月卦，與剝反對。剝餘一陽，復生一陽，則此一陽之生，乃自其道反來也。由剝之上計之，中歷純坤六爻，至於復初，一爻為一日，則七日矣。變月言日，以來者陽也。來復於下，前往則陽愈盛，故攸往利也。

Duolong'a said: The single yang line in the Hexagram of Splitting is departing from the upper part of the Earth trigram; the single yang line in the Hexagram of Returning is entering from the lower part of the Earth trigram. One goes out and one comes in; the departing side declines, while the coming side grows. The declining side becomes the Mountain trigram, and the growing side becomes the Thunder trigram. The Water trigram is used to symbolize illness, but this hexagram does not contain the Water trigram, so the Hexagram Statement says "entering and exiting without illness." Although the companions of the Earth trigram still lie above, the power of yin remains strong, but in the Hexagram of Returning, the yang, though weak, is gradually growing, while the yin, though numerous, is gradually declining. Therefore, it says "companions come without blame." The Hexagram of Returning is the eleventh month's hexagram, and it is opposite and inverted to the Hexagram of Splitting. The Hexagram of Splitting has one remaining yang line, while the Hexagram of Returning has one newly born yang line, showing that the generation of this yang line is following its original path back. Starting from the Nine at the Top of the Hexagram of Splitting, passing through the six lines of the pure Earth trigram, up to the Nine at the Beginning of the Hexagram of Returning, counting each line as one day, it totals exactly seven days, which is "seven days to return." The text does not count by months but by days, because the returning yang is associated with the day. Once the yang has returned to the lower part of the hexagram, it continues to advance, and the yang becomes more powerful, hence it is favorable to go forward.

象曰：復亨【句】，剛反動而以順行【句】，是以出入無疾，朋來無咎，反復其道，七日來復，天行也。利有攸往，剛長也。復其見天地之心乎！復何以曰亨也？下卦為震，震德動也；上卦為坤，坤德順也。震為反生，《序卦傳》曰：剝窮上反下。是陽剛自上反來，震動於下，而順以行之。出於上即入於下，入於下者為陽，是陽從此前行而漸長也。陽行即天行，陽長即剛長。陽來於下，天地之心見焉。雖陰陽消息，無非天地之心，而天地之大德曰生，則陽復乃其心也，故天地之心見於復也。

The Commentary on the Judgment (originally titled "Xiang Yu") says: The hexagram Fu (Return) is smooth - the strong line returns, moves in a harmonious way, so the yang energy enters and exits without obstruction, and the like come without calamity; it moves along its own path, returning every seven days, which is the way of heaven. It is advantageous to go forward because the strong line is growing. From the hexagram Fu, we can roughly see the heart of the generation and renewal of heaven and earth! Duolong'a explains: Why does the hexagram Fu say "smooth"? The lower trigram is Zhen (Thunder), whose virtue is movement; the upper trigram is Kun (Earth), whose virtue is compliance. Zhen represents returning and regenerating, and the "Sequence of Hexagrams" says, "When the hexagram Bao reaches its extreme at the top, it returns to the bottom," indicating that the yang line returns from above, moves downward, and then follows the virtue of Kun. Yang goes out from above and comes in from below, and what comes in is yang, so yang advances forward and gradually grows. The movement of yang is the movement of heaven, and the growth of yang is the growth of strength. When yang returns to the lower position, the heart of heaven and earth is revealed here. Although the waxing and waning of yin and yang are all expressions of the heart of heaven and earth, the "Great Treatise" says, "The greatest virtue of heaven and earth is to generate and nourish," so the return of yang energy is precisely the original intention of heaven and earth, and thus the heart of heaven and earth is revealed in the hexagram Fu.

象曰：雷在地中，復；先王以至日閉關，商旅不行，后不省方。坤地至靜，雷動於中，復之象也。至日，陽生之日，閉關止行人，欲以養此微陽也。坤為闔戶，故曰閉關；巽為商旅，震下伏巽，巽象不見，故曰商旅不行；巽又為命令，坤為方，巽象不見，故曰后不省方矣。

The Great Image Commentary says: Thunder lies hidden beneath the earth, which is the image of the Hexagram of Reversion. Therefore, the former kings closed the borders on the day of Winter Solstice, and merchants did not travel, nor did the sovereign tour the land. Duolong'a says: The earth is extremely still, yet thunder stirs beneath it, which is precisely the image of the Hexagram of Reversion. "The day of utmost darkness" refers to Winter Solstice, the day when yang energy begins to rise. Closing the borders and preventing people from traveling is to preserve this weak yang energy. The earth is taken as the image of a closed gate, hence "closing the borders." The wind is taken as the image of merchants, and the thunder beneath the earth corresponds to the wind, which is hidden and not visible, hence "merchants do not travel." The wind is also taken as the image of orders, and the earth is taken as the image of the states, and since the wind is not visible, the sovereign does not tour the land.

初九：不遠復，無祇悔，元吉。陽盡於九月，至十一月陽始來復，豈曰不遠？而云不遠者，蓋深幸其來，謂陰已極於上，陽即反生於下也。復則無大悔矣。祇，大也。震得乾初，故曰元吉。象曰：不遠之復，以修身也。初為卦主，陽復在初，猶之人方失足而即復反也。以天運言，以陽復為天心之見；以人事言，以性復為修身之基。虞氏曰：坤為身，陽自坤初下息，是修坤身也。

The first line statement says: Going a short distance and returning, there will be no great regret, and it is very auspicious. Duolong'a says: Yang energy is exhausted in September, and only begins to return in November. How can this be called 'not far'? The reason it is called 'not far' is because it is deeply joyful at its arrival — when yin energy has just reached its end at the top, yang energy has already begun to return at the bottom. Since it has returned, there will be no great regret. 'Zhi' means great. The line of Zhen hexagram corresponds to the first line of Qian hexagram, so it is called 'original auspiciousness'. The Small Image Commentary says: Returning after a short distance is used for self-cultivation. Duolong'a says: The first line is the main line of the entire hexagram. Yang energy returning at the initial position is like a person who has just stumbled and immediately turns back. In terms of the operation of heaven, the return of yang is the manifestation of the heavenly mind; in terms of human affairs, the return of nature is the foundation of self-cultivation. Yu Fan says: The hexagram of Kun is taken as the body, and yang energy grows upward from the initial position of the body of Kun, which is the cultivation of the body of Kun.

六二：休復，吉。卦之所以名復者，由於初陽；二為陰而亦曰復者，言少休息則復即及之矣。猶人有過未能遽改，少俟時日而漸改，亦不失為善也，故吉。象曰：休復之吉，以下仁也。下仁者，言仁在下，指初也。陽和為仁，陰肅為義。震得乾初，故曰仁。

The line statement for the second line says: Returning calmly and at ease brings good fortune. Duolong'a explains: This hexagram is named 'Return' because of the yang line in the first line. The second line is originally a yin line, yet it also says 'Return,' meaning that after a brief rest, the returning trend will reach it. This is like a person who has made a mistake but cannot correct it immediately; waiting a while and gradually changing is also good, hence the good fortune. The Small Image Commentary says: The good fortune of returning at ease is because it can return to the benevolent person below. Duolong'a explains: 'Benevolent person below' refers to the presence of benevolence below, which is the first line. Yang energy is gentle and benevolent, while yin energy is strict and righteous; the Zhen hexagram derives from the first line of Qian, which is the beginning of pure yang, hence it is called 'benevolence.'

六三：頻復，厲，無咎。三又遠於初矣，而仍曰復者，言頻復之乃克及此也。夫複利於速，復至於頻，則有日望其復而恐未能者，故厲。頻猶曰復，故無咎。象曰：頻復之厲，義無咎也。六四：中行獨復。卦有五陰，四居五陰之中，故曰中行；卦僅一陽，惟四與之相應，故曰獨復。象曰：中行獨復，以從道也。道謂初，從者應之也。

The line statement for six in the third says: Repeatedly returning, there is danger and hardship, but there is no fault. Duolong'a says: Six in the third is further away from initial nine, yet still says 'returning,' meaning that returning must be done repeatedly. Returning is valued for being quick; if it requires repeated efforts, then there is a situation of expecting it to return every day yet fearing it may not come back, hence 'danger.' However, repeated returning is still returning, so there is no fault. The small image commentary says: The danger and hardship of repeated returning is, in principle, without fault. The line statement for six in the fourth says: Walking in the middle and returning alone. Duolong'a says: In the hexagram there are five yin lines, and six in the fourth is in the middle of the five yin lines, hence 'walking in the middle.' In the hexagram there is only one yang line, and six in the fourth corresponds to it, hence 'returning alone.' The small image commentary says: Walking in the middle and returning alone is to follow the correct path. Duolong'a says: 'The path' refers to initial nine, and 'following' means corresponding to it.

六五：敦復，無悔。敦，厚也，言復至此，復亦厚矣。五為陽位，陽宜復之，五復為陽，適如其分，故曰無悔。象曰：敦復無悔，中以自考也。考，察也。居中自察，言必敦復乃克無悔也。上六：迷復，凶，有災眚，用行師終有大敗，以其國君凶，至于十年不克征。上為坤終，坤為迷，是迷復也。異自內生曰眚，害物曰災，坤迷至終必生內亂，是有災眚也。坤又為眾、為師，是為用行師；坤又為終、為死，是為終有大敗。

The line statement for the fifth line says: "Return with sincerity and integrity, there is no regret." Duolong'a explains: "敦" means sincerity and integrity, indicating that the return has reached this point, and the trend of returning is also deep. The fifth line is originally a yang position, and yang energy should return to this point; if the fifth line returns to yang, it is appropriate and in line with its nature, hence "there is no regret." The Small Image Commentary says: "Return with sincerity and integrity without regret" means being in the center and self-examining. Duolong'a explains: "考" means self-examination; being in the central position and self-examining means that returning with sincerity and integrity is necessary to have no regret. The line statement for the top six says: "Lost and not knowing to return, dangerous, there will be calamity and change; if used for military campaigns, there will be a great defeat, leading to the king's misfortune, and for ten years the country will not be able to go to war." Duolong'a explains: The top six is at the end of the坤 body, and坤 takes the image of confusion, which is called "迷复." Change originating from within is called "眚," and damage coming from outside to all things is called "灾"; when坤's confusion reaches its end, internal disorder will certainly arise, hence "there will be calamity and change."坤 also takes the image of multitude and military forces, hence "used for military campaigns."坤 also takes the image of end and death, hence "eventually there will be a great defeat."

坤為國，震為侯，一陽為卦主，是為國君。荀氏曰：國君謂初也。蓋復極於上，陰又將息於下，反侵震主，是以其國君凶也。十，陰數，凶至十年弗克征伐，凶之久為何如！象曰：迷復之凶，反君道也。君，初也。復至於上，陰生於下，變為姤，與復反，震陽為陰，故曰反君道也。

Duolong'a said: The earth hexagram takes its image as the country, and the thunder hexagram takes its image as the feudal lords. The single yang line is the main line of the entire hexagram, and together they form the concept of 'the king'. Xun Shuang said: Here, the 'king' refers to the line nine at the beginning. Because the returning trend reaches its extreme at the line six at the top, the yin energy again arises from below and invades the main line of the zhen hexagram, thus causing the king to suffer misfortune. The number 'ten' represents yin, and the danger continues for ten years without the ability to go to war, showing how long the danger lasts. The Small Image Commentary says: The misfortune of returning is because it violates the correct way of being a ruler. Duolong'a said: Here, the 'king' refers to the line nine at the beginning. The returning trend reaches the line six at the top, and the yin energy again arises from below, transforming the hexagram into the hexagram of encountering, which is the opposite of the hexagram of returning. The yang line of the zhen hexagram turns into a yin line, hence 'returning to the ruler's way'.

【震下乾上，中互巽艮】遯：無妄為二陰四陽卦，自遯來。虞氏曰：遯三之初。此所謂四陽二陰卦，非大壯則自遯來也。蜀才曰：此本遯卦，剛自上降而為主於初。無妄：元亨利貞，其匪正有眚，不利有攸往。震下乾上，卦名無妄。無妄者，實心也。人惟虛則有妄，妄則多窒，實則無妄，無妄則亨，是無妄自宜夫亨。而又利於貞正者，言人之實心惟正則利，不正不惟不利，而且有眚；惟正乃亨，不正不惟不亨，而且不利有攸往。

This hexagram has the lower trigram Zhen (Thunder) and the upper trigram Qian (Heaven), with the intermediate trigrams Xun (Wind) and Gen (Mountain). It is derived from the hexagram Duan (Retreat): Wuwang is a hexagram with two yin lines and four yang lines, formed by changing the hexagram Duan. Yu Fan said that Wuwang is formed by exchanging the third line and the first line of the hexagram Duan. Any hexagram with four yang lines and two yin lines does not come from the hexagram Dazhuang, but comes from the hexagram Duan. Shucai said: this hexagram originally is Duan, with the yang lines moving down from above to take the position of the first line. The hexagram statement says: Wuwang, great success, favorable to upholding the correct path; if one's actions are not correct, there will be calamities, unfavorable for going forward. Duolong'a said: Zhen is at the bottom and Qian at the top, so the hexagram is called 'Wuwang'. 'Wuwang' means sincerity of heart. A person, if his inner self is empty and not sincere, will have false thoughts; if there are false thoughts, he will encounter obstructions everywhere. If his inner self is sincere, he will not have false thoughts; without false thoughts, he will naturally be successful, so Wuwang should be successful. The text also says it is favorable to upholding the correct path, meaning that a person's sincere heart must be directed towards the correct path to be beneficial. If it is not correct, it is not beneficial and will bring calamities; only the correct path leads to success, while incorrectness does not lead to success and is unfavorable for going forward.

象曰：無妄，剛自外來而為主於內，動而健，剛中而應，大亨以正，天之命也。其匪正有眚，不利有攸往，無妄之往何之矣，天命不佑，行矣哉！卦曰無妄者，蓋由自遯來也。遯三來初，三在初之外，是為自外來。遯之乾如故，遯之艮易為震，震初剛為卦主，是為主於內也。震德為動，乾德為健，五中應二，相應則亨，二正五剛，剛正故貞，此所謂大亨以正也。

The Commentary on the Judgment (originally titled "Xiang Yu") says: The卦 of Wuwang is such that a strong line comes from outside to become the main line of the inner trigram. The virtue of the hexagram is movement and strength. Nine in the Fifth is strong and central, and corresponds with Six in the Second. Thus, it is greatly smooth and returns to the right path, which is the command of Heaven. If one's actions are not upright, there will be calamities and it is not advantageous to go forward. Then where can the mind of Wuwang go? If Heaven's mandate does not protect it, how can it move forward? Duolong'a explains: This hexagram is called "Wuwang" because it comes from the hexagram Duan. In the hexagram Duan, the third line moves to the first position. The third line was originally outside the first position, so it is said "a strong line comes from outside." The trigram Qian in Duan remains unmoved, while the trigram Gen in Duan becomes Zhen. The first line of Zhen is a strong line, and it is also the main line of the entire hexagram, so it is said "it is the main line within." The virtue of Zhen is movement, and the virtue of Qian is strength. Nine in the Fifth is central and corresponds with Six in the Second. Correspondence brings smoothness. Six in the Second is upright, and Nine in the Fifth is strong and central. Being strong and upright is called "Zhen." This is what the Commentary on the Judgment says "greatly smooth and upright."

夫乾德為健，而乾象又為天，所謂正者，由於動以天也。言此無妄云者，天命原如此也。蓋人各有性，性具於人而實命於天，天既以無妄命人，人即宜以無妄應天。然又宜率以正道，修以正教，則無妄之行始克大通而無阻。

Duolong'a said: The virtue of Qian is strength and vigorous, and the image of Qian is Heaven. Therefore, the term "zheng" here refers to its actions following the way of Heaven. The text mentions "wu wang," meaning that the mandate of Heaven is naturally so. Each person has their inherent nature, which is present in them but is actually bestowed by Heaven. Since Heaven has determined the people with "wu wang," people should respond to Heaven with "wu wang." However, it is still necessary to guide them along the correct path and cultivate them through proper teachings, so that actions based on "wu wang" can be fully realized without obstruction.

若三與上，雖亦相應，而皆失位，是為匪正。匪正則宜有眚。倘猶恃此無妄以應事機，雖猶是此無妄之心，而已失天命之本。上以乾天而居偏位，猶人雖有實心而氣質有偏，則有過中不及之差，違天之命，即為天命所不佑。佑，助也。之，往也。何之者，言上位已盡，前無可往也。無妄匪正，其失如是，行則多眚，勿雲亨利矣。

Duolong'a said: As for the Sixth in the Third and the Ninth at the Top, although they correspond with each other, they are not in the right position, which is called 'not proper' or 'not correct'; not being correct naturally leads to calamity. If one still relies on this kind of mindless sincerity to deal with affairs, although the mind is still mindless, it has already lost the fundamental principle of heaven's mandate. The Ninth at the Top, which is of the nature of Heaven, is in a slanted position, like a person who has an honest heart but whose disposition is biased, thus his actions are either excessive or insufficient; by violating the command of heaven, he will not receive the protection of heaven's mandate. '佑' means help, '之' means going towards; saying 'how can it go towards' is because the Ninth at the Top is already at the end of the hexagram position, with no way forward. Being mindless yet losing correctness leads to such problems: any movement brings many calamities, and there is no talk of smoothness or benefit.

象曰：天下雷行，物與無妄；先王以茂對時育萬物。萬物冬蟄，春至雷行，物皆反生，物當初生，其性未漓，故曰無妄，是天各與以無妄也。萬物之暢茂由於震，萬物之發育由於天，故曰茂對時育萬物也。初九：無妄，往吉。初以遯艮之止易為震動，是往也；初以遯之陰柔易為陽剛，是無妄之往也。人心以有所繫應多妄，初與四兩陽不應，斯無妄矣，故吉。象曰：無妄之往，得志也。

The Great Image says: Heaven has thunder moving, and all things are endowed with the nature of no false movement; therefore, the former kings diligently followed the heavenly timing, nurturing all things. Duolong'a says: All things hibernate in winter, but when spring comes, thunder moves, and all things return to life; when things are first born, their nature is still pure and not yet corrupted, so it is called 'no false movement.' This is how the heavens bestow the nature of no false movement upon each thing. The flourishing and prosperity of all things come from the thunder, and their growth and development come from heaven, so one should diligently follow the heavenly timing to nurture all things. The first line statement says: To proceed with no false movement, it is auspicious. Duolong'a says: The first line changes from the stillness of the mountain in the Dùn hexagram to the movement of the thunder in the Zhèn hexagram, which is 'going forward'; it also changes from the yin softness of the Dùn hexagram to yang strength, which is proceeding with a mind of no false movement. The human mind, because of attachments and correspondences, often gives rise to false thoughts; the first line and the fourth line are both yang lines and do not correspond, thus they do not give rise to false thoughts, hence it is auspicious. The Small Image says: To proceed with no false movement, it is to realize one's aspirations.

六二：不耕穫，不菑畬，則利有攸往。無妄者，無妄念也。二與五應，故因應以生妄念。蓋二為正震，互艮，震為木，又為稼，震木而扶以艮手則象耕，震稼而持以艮手則象獲。遯之初二皆陰，今三初相易，坤土在隱現之間，艮亦為土，有田象。曰菑畬，田一歲治曰菑，三歲治曰畬。

The Line Statement of the Second Line says: Without plowing, expecting to harvest; without clearing land, expecting to get a cultivated field. In reverse, not harboring such unrealistic thoughts is beneficial for going forward. Duolong'a says: "Wu Wang" means not having such false thoughts in one's mind. The Second Line corresponds with the Fifth Line because of the mutual relationship, so it is easy to generate false thoughts. The Second Line belongs to the nature of Zhen (Thunder), and also is in the mutual structure of Gen (Mountain): Zhen represents wood and crops, while Gen represents the hand. Using Gen's hand to support Zhen's wood symbolizes plowing; using Gen's hand to grasp Zhen's crops symbolizes harvesting. The first and second Lines of the Duan (Retreating) hexagram are both yin. Now, the third Line and the first Line are exchanged, so the earth (Kun) is in a state of concealment and revelation, and Gen also symbolizes earth, thus forming the image of a field. The term "Zi Yu" refers to land cultivated for one year called "Zi" and land cultivated for three years called "Yu."

夫因耕求獲，因菑得畬，此原非妄；倘不耕而求獲，不菑而求畬，則妄矣。夫先耕而後求獲，先菑而後得畬，此亦非妄；倘甫耕而即求獲，甫菑而即求畬，則又妄矣。妄念滋生，其何以往？惟是居中持正，不因耕而遽求獲，不因菑而遽求畬，貪得之心不擾於內，往始利也。象曰：不耕穫，未富也。未富，未獲也，而所以未獲，由於未耕。耕穫如是，菑畬亦如是矣。

Duolong'a said: To till the land first and then seek harvest, to clear the land first and then get a good field, this is not a delusion; if one seeks harvest without tilling, or seeks a good field without clearing, that is delusion. To till first and then harvest, to clear first and then get a good field, this is not delusion; if one expects harvest immediately after tilling, or a good field immediately after clearing, that is again delusion. Once delusional thoughts arise, where else can they go? One must maintain the middle way and uphold correctness, not hurry for harvest just because one has tilled, nor rush for a good field just because one has cleared. Greedy desires should not disturb the heart, only then can one proceed with benefit. The Small Image Commentary says: To seek harvest without tilling, one cannot become rich. Duolong'a said: Not becoming rich means not obtaining harvest; and the reason for not obtaining harvest is precisely because there was no tilling. This is the case with tilling and harvest, as well as clearing and cultivating.

六三：無妄之災，或繫之牛，行人之得，邑人之災。三不惟有應，而位亦不正，是所謂匪正有眚者。眚為災，乃無妄之災也。其災維何？三為互艮，又為互巽，坤象在隱現之間。艮為手，巽為繩，坤為牛、為邑，如以艮手牽巽繩，繫坤牛於邑，而三實為正震，震為行人，三初相易，是此牛為行人所得。

The line statement of the sixth line says: This is a calamity that comes unexpectedly — someone tied a cow here, but a passerby took it away, and the villagers ended up suffering instead. Duolong'a says: The sixth line is not only in correspondence with the top line, but its position is also inappropriate, which is exactly the meaning of the hexagram statement, 'If one's actions are not upright, calamity will come.' 'Calamity' is called 'wu wang' because it comes without cause. Where does this calamity come from? The sixth line is in the intercalary trigram Gen (Mountain) and also in the intercalary trigram Xun (Wind). The image of Kun (Earth) is faintly present: Gen represents the hand, Xun represents a rope, and Kun represents a cow and a village. It is as if the hand of Gen is holding the rope of Xun to tie the cow of Kun in the village. Moreover, the sixth line itself belongs to the trigram Zhen (Thunder), which represents a traveler. The sixth line exchanges places with the first line, so the cow is taken away by the passerby.

夫牛雖繫於邑，而得牛之人不在邑，則是牛已歸行人而不在邑。得牛之人固非邑中之人，而求牛之人即宜尋彼得牛之人。繫牛於邑固非妄，惟尋行人以求牛始非妄。乃若不尋得牛之人，而惟求牛於繫牛之處，繫牛於邑，求牛仍在邑，自謂非妄而妄乃愈甚，是得牛者非邑人，而得災者為邑人，此無妄所以利貞也。象曰：行人得牛，邑人災也。

Duolong'a said: Although the ox is tied up in the town, the person who got the ox is not in the town, so the ox has already belonged to a passerby and is no longer in the town. Since the person who got the ox is not from the town, the person searching for the ox should chase after the passerby who took the ox. Tying the ox in the town was not a mistake, but only by following the passerby's trail to find the ox is it not a mistake. If one does not chase the person who got the ox, but only searches at the original place where the ox was tied—searching only within the town—thinking that this is not a mistake, the mistake becomes even greater. In the end, the person who got the ox is not from the town, yet the people of the town suffer. This is precisely why the hexagram Wuwang emphasizes 'favorable to uprightness'. The Small Image Commentary says: A passerby took the ox, yet the people of the town suffered as a result.

九四：可貞，無咎。四初俱陽，兩陽不應，不應則無妄。是五上皆有應，惟四無應，守之以正，獨見其可，故無咎。象曰：可貞無咎，固有之也。九五：無妄之疾，勿藥有喜。五下應二，有應多妄，人心有妄則為疾。五為乾中，乾體中實，是無妄之疾。疾宜用藥，藥可愈疾，而二在震艮之間，震為草木，艮為石，則二為五之藥，即二實為五之疾也。惟不應二，不用二藥，則得無妄之正，勿藥有喜矣。象曰：無妄之藥，不可試也。疾宜勿藥而妄欲用之，是試也，不可也。

The line statement for the fourth line says: It is possible to maintain uprightness, without fault. Duolong'a says: The fourth line and the first line are both yang lines, and two yang lines do not correspond. When they do not correspond, they do not give rise to false thoughts. The fifth line and the top line each have corresponding lines, but the fourth line does not. Therefore, it maintains uprightness on its own, and this shows clearly the word 'possible' on it, hence there is no fault. The Small Image Commentary says: It is possible to maintain uprightness without fault, because this lack of false thought is something it inherently possesses. The line statement for the fifth line says: A disease not self-caused, not taking medicine but instead having joy. Duolong'a says: The fifth line corresponds downward with the second line, and when there is correspondence, false thoughts are easily generated. When the human mind has false thoughts, it becomes illness. The fifth line is in the center of the Qian trigram, which is solid and real, so it is called 'a disease of no false thought'. When there is illness, medicine should be used, and medicine can treat illness. The second line is between Zhen and Gen, Zhen represents grass and trees, and Gen represents stone, and grass and stone are exactly medicinal herbs. Therefore, the second line is the medicine for the fifth line. At the same time, the second line is also the root of the illness of the fifth line. As long as one does not correspond with the second line and does not take the medicine of the second line, one maintains the uprightness of no false thought, and not taking medicine brings joy. The Small Image Commentary says: The medicine for treating the disease of no false thought is not something to be tested. Duolong'a says: Illness should not be treated with medicine, yet one insists on doing so, which is called 'testing', and this is not permissible.

上九：無妄行有眚，無攸利。上居乾終，下與三應，乾天本無妄，下應震動以行則多妄。卦辭所謂匪正有眚者，三與上是也，有眚即無攸利矣。象曰：無妄之行，窮之災也。夫所以有眚無利者，以無妄之行必致窮也。上位已窮，故前行有災。

The line statement of the top ninth line says: acting with a mind that is not sincere and moving forward recklessly will bring calamity and misfortune, and there will be no benefit. Duolong'a says: the top ninth line is at the end of the Qian hexagram, and it corresponds downward with the sixth line in the third position. Qian represents Heaven, which is originally without false movement, but when it corresponds downward with the Zhen hexagram and moves forward recklessly, it generates many false thoughts. The hexagram statement that says 'if one's actions are not upright, calamity and misfortune will follow' refers precisely to these two lines, the sixth line in the third position and the top ninth line. Once calamity and misfortune occur, there can be no benefit. The small image commentary says: reckless actions will lead to calamity at the end. Duolong'a says: the reason there is calamity and no benefit is because such 'reckless actions' inevitably lead to an end. The top ninth line is already at the end, so moving further will result in calamity.

慧珠閣原本。岫巖多隆阿雯溪。周易上經（六）。

This volume is based on the original edition from Hui Zhu Ge. The author is Duolong'a from Xiuyan, with the courtesy name Wenxi. The following interpretations are of the sixth section of the Upper Classic of the Zhou Changes, including the five hexagrams: Da Xu, Yi, Da Guo, Kan, and Li.

【乾下艮上，中互震兌】【大壯】大畜為四陽二陰卦，自大壯來。虞氏曰：大壯四之上。蜀才曰：此本大壯卦。大畜：利貞，不家食吉，利涉大川。乾下艮上，卦名大畜。所畜者大，故利貞正。夫畜訓止，又訓養，養人者為家，而家之所養無幾，故言養人惟君為大，食祿王朝，不食於家則吉。畜極又宜通，險阻亦通，則通之至矣，故曰利涉大川也。

This hexagram has the lower trigram Qian (Heaven) and the upper trigram Gen (Mountain), with the intermediate trigrams Zhen (Thunder) and Dui (Lake). It originates from the hexagram Dazhuang (Great Strength), which is a hexagram with four yang lines and two yin lines, changing into Daxu (Great Accumulation). Yu Fan said that the fourth line and the top line of Dazhuang are exchanged to form this hexagram. Shu Cai said: this hexagram is originally Dazhuang. The hexagram statement says: Daxu is favorable to upholding correctness; not self-sustaining at home but receiving salary from the court is auspicious; it is favorable to crossing great rivers. Duolong'a said: Qian is at the bottom and Gen at the top, so the hexagram is called Daxu. Since the accumulation is great, it is favorable to upholding correctness. The character 'xu' can be interpreted as 'stop' or 'nurture'; the unit of nurturing people is the family, but a single family can nurture only a limited number of people. Therefore, nurturing people is greatest when done by the sovereign; receiving salary from the court rather than self-supporting is auspicious. When accumulation reaches its peak, it should turn into openness, enabling passage even through difficulties. This is the ultimate openness, hence it is favorable to crossing great rivers.

彖曰：大畜剛健篤實【句】，輝光日新【句】，其德剛上而尚賢，能止健，大正也。不家食吉，養賢也。利涉大川，應乎天也。畜何以雲大也？陽大陰小，巽乾合卦，五陽畜陰，所畜者小，故曰小畜。若艮乾合卦，乾父艮男，本無以陰畜陽之象，而亦曰畜者，蓋以卦德言之也。乾德曰健，艮德曰止，乾健於行，為艮所止，艮止乾，是所畜者大，故曰大畜也。

The Commentary on the Judgment says: The Great Accumulation hexagram is strong and vigorous, and solid, its radiance grows brighter and brighter. Its virtue is that a strong line holds the position of honor and values the virtuous, thus restraining the strong and vigorous, which is a great purity. Not cultivating at home but receiving salary in the court, it is auspicious, for it is the state cultivating the virtuous. It is favorable to cross a great river, which corresponds to the heavenly way. Duolong'a explains: Why is it called 'Great Accumulation'? Yang is great, and Yin is small. The Small Accumulation hexagram, which is formed by the combination of Xun and Qian, has five Yang lines accumulating one Yin line, thus accumulating the small, hence called 'Small Accumulation'. As for this hexagram formed by the combination of Gen and Qian, Qian is the father, Gen is the young son. Originally, there is no image of Yin accumulating Yang. Yet it is also called 'Accumulation', which is based on the virtue of the hexagram: Qian's virtue is strength, Gen's virtue is stillness. Qian moves forward strongly, but is stopped by Gen. What is stopped by Gen is Qian, and what is accumulated is great, hence it is called 'Great Accumulation'.

所畜者大，利豈易言？惟大正以處之乃利。正者何？德是也。乾德剛健，艮德篤實，是剛健篤實皆德也。乾為大明，純陽有光；艮之一陽外見，如艮卦所云其道光明者，是艮陽又有光。光輝日新，亦德也。其德如此，是謂之賢。卦又自大壯來，以大壯之四易之於上，是為剛上。上為天位，賢人有德，君優禮之，是為尚賢。國家貴尚賢人，天下從其教化。一陽居尊，止下乾之健，非其德足以服人，君不能言聽計從，民不能愛戴不貳，故曰利貞也。

Duolong'a said: If what is accumulated is great, where can the word 'benefit' be easily spoken of? Only by handling matters with a great and upright attitude can there be benefit. What is upright? It is virtue. The virtue of Qian is strength and vigor, and the virtue of Gen is sincerity and steadfastness. Strength and vigor, as well as sincerity and steadfastness, are all virtues. Qian represents great brightness, being entirely yang and having light; the single yang line in Gen is revealed outside, just as the Commentary on the Judgment of the Gen hexagram says, 'its way is bright.' This shows that the yang line of Gen also has light. Light gradually renews itself, which is also virtue. When virtue reaches this level, it can be called 'virtuous.' This hexagram also comes from the Dazhuan hexagram. By moving the fourth line of Dazhuan to the upper position, it becomes 'strong above.' The upper position is the heavenly position. A virtuous person is honored with great respect by the sovereign, which is called 'valuing virtue.' The state values virtuous people, and the world will follow his teachings. A single yang line occupies the honorable position, restraining the strength of the Qian body below. If it is not his virtue that can win people over, the sovereign would not listen to his advice and follow it, and the people would not love and be loyal to him without doubt. Therefore, it is called 'benefit and uprightness.'

夫畜者，止也，又養也。卦中有互兌，兌為口；上卦為艮，艮為門闕。艮陽由大壯四往居上，是以人位易於天位，以兌口而居艮闕之中，以人位而升朝廷之上，是不家食而食祿於天家也。食者，養也。則互兌即為口，而互兌又為澤，澤水為川，陰為水象，二陰亦為川。乾陽上行，必歷二陰，是為涉。當畜極則通之候，本乾之健而上涉之，因入天闕以食天祿，天必應之。蓋初二以應四應五為畜，而三與上又以兩陽不應為畜。陽性主動，陽德至健，互震為行，艮豈終能止之？此所謂應乎天者也。涉川以來上，故利也。

Duolong'a said: "Cultivating" is both stopping and nurturing. In the hexagram, there is an interacting trigram Dui, which takes the image of a mouth; the upper trigram is Gen, which takes the image of a gate. The yang line of Gen rises from the fourth position of Da Zhuang to the upper position, which is changing the human position into the heavenly position; with the mouth of Dui located within the gate of Gen, it is like a subject entering the court, which is not staying at home to feed oneself but receiving salary from the royal family. "Feeding" is also "nurturing." The interacting Dui takes the image of both a mouth and a marsh, and the water in the marsh is a river; the yin lines are naturally the image of water, and the two upper yin lines are the great river. The yang of Qian moves upward and must pass through these two yin lines, which is called "crossing." When the accumulation reaches its peak and should turn into openness, by the strong and vigorous nature of Qian, it crosses over, thus entering the heavenly gate and enjoying heavenly salary, and heaven will certainly respond to it. The initial nine and the nine in the second position are stopped and nurtured because they correspond with the six in the fourth and the six in the fifth positions; the nine in the third position and the nine at the top are also stopped and nurtured because the two yang lines do not correspond with each other; but yang is active, and yang virtue is extremely vigorous, with the trigram Zhen (which represents movement) as the main trigram, how can Gen (which represents stopping) stop it forever? This is what the Commentary on the Judgment says: "Responding to heaven." Crossing the great river to reach the upper position, so it is said to be "favorable."

象曰：天在山中，大畜；君子以多識前言往行，以畜其德。向氏曰：止莫若山，大莫若天，天在山中，大畜之象。蓋言天體至大，山欲畜之，君子畜德亦如山之畜天，大愈盛也。乾為言，互震為行，震在乾前，故曰前言往行。乾乂為德，艮以止之，艮山體靜，有畜義。

The Great Image Commentary says: Heaven is contained within the mountain, which is the image of great accumulation; therefore, the gentleman widely records the words of past sages and the deeds of former virtuous men, to cultivate his own virtue. Duolong'a cites Yuanshou's words: nothing can stop things more than a mountain, and nothing is greater than heaven; heaven within the mountain is the image of great accumulation. This means that heaven is extremely vast, yet the mountain contains it; the gentleman cultivating virtue is like the mountain containing heaven, the more he accumulates, the greater his virtue becomes. The trigram Qian takes the image of speech, and the interacting trigram Zhen takes the image of action, with Zhen preceding Qian, hence it is said 'previous words and past deeds.' Qian also takes the image of virtue (the original text says '乂,' which is likely a mistake for '又'), and Gen stops it; the nature of Gen, the mountain, is quiet, containing the meaning of accumulation.

初九：有厲，利已。初陽尚微，不利前進，艮止於前，進亦危厲，是宜已也。已，止也。初蓋利於止矣。象曰：有厲利已，不犯災也。九二：輿說輹。二為乾中，乾為大車稱輿，居互兌之初，兌為毀折，是輹脫也。輹，車軸縛也，絲革縛軸，所以堅軸，軸縛既脫，輿豈能行？蓋陽剛雖健，倘有所畜，即宜止耳。象曰：輿說輹，終無尤也。初曰不犯災，二曰終無尤，蓋以能止畜初二也。

The first line statement says: There is danger, it is advantageous to stop. Duolong'a says: The yang energy of the first line is still weak, it is not advantageous to advance; the stopping power of Gen (mountain) is in front, forcing forward would be dangerous, so it is appropriate to stop. "Ji" means to stop, so the first line is especially suitable for stopping. The Small Image Commentary says: There is danger, it is advantageous to stop, meaning not to provoke disaster. The second line statement says: The carriage axle bindings have fallen off. Duolong'a says: The second line is in the middle of the Qian trigram, which is taken as a big carriage, so it is called "yu" (carriage); it is also at the beginning of the mutual trigram Dui, which represents destruction, so the carriage bindings have fallen off. "Fu" is the binding that holds the axle together, using silk and leather to tie the axle tightly, so the axle is strong; once the axle bindings have fallen off, how can the carriage move? This shows that although yang is strong, once it is stopped, it should stop. The Small Image Commentary says: The carriage axle bindings have fallen off, ultimately there is no blame. Duolong'a says: The first line talks about "not provoking disaster," the second line talks about "ultimately no blame," both are because they do not advance; the function of being stopped is precisely in the first and second lines.

九三：良馬逐，利艱貞，曰閒輿衛，利有攸往。三為乾，乾為良馬，而三又為互震，良馬震動，是馬逐也，可以進矣。但艮止在前，不可遽動，是宜艱貞以守之。閒，閡也；衛，護也。輿之行必有衛，衛止則輿亦止，艮止象閒。虞氏曰：震為驚。鄭氏曰：驚之言警戒也，有戒慎防閒之義，故曰閒輿衛。言三雖宜進，尚須待時謹慎前往，庶幾利也。象曰：利有攸往，上合志也。上，上九也。兩陽合志，畜極宜通也。

The line statement for the third line says: A good horse is running, it is advantageous to maintain the correct path in difficult circumstances; one should practice daily with the chariot and its attendants, it is advantageous to go somewhere. Duolong'a says: The third line belongs to the trigram Qian, and Qian takes the image of a good horse; the third line is also in the interacting trigram Zhen, the good horse gains the dynamic energy of Zhen, which is the horse running, thus it can move forward. However, the stopping energy of Gen is in front, so one should not act rashly, and thus should maintain the correct path in difficult circumstances. 'Xian' means obstruction, 'wei' means escort; when a chariot travels, it must have attendants, and when the attendants stop the chariot, the chariot also stops, the stopping energy of Gen symbolizes this 'xian'. Yu Fan says Zhen takes the image of alarm, Zheng Xuan says 'alarm' means vigilance, which contains the meaning of being cautious and careful, thus saying 'xian yu wei'. This means that although the third line should move forward, it still needs to wait for the right time and proceed cautiously in order to gain advantage. The Small Image Commentary says: It is advantageous to go somewhere, this is in harmony with the heart of the top line. Duolong'a says: 'Shang' refers to the top line; two yang lines having the same heart, when they accumulate to the extreme, they should become unobstructed.

六四：童牛之牿，元吉。上為卦主，乾之三陽為所畜，即艮之二陰亦為所畜。四為陰爻，牛為陰物，虞氏曰：艮為童。是童牛也。童牛無角，安所用牿？牿，楅衡也。艮木為堅多節，是以堅木為牿，而預防牛觸，則是防患於未然，易為力也，故曰元吉。象曰：六四元吉，有喜也。

The line statement for the fourth line says: "Putting a crossbar on a young ox to prevent it from ramming, this is very auspicious." Duolong'a says: "The top nine is the main line of the entire hexagram. The three yang lines of the Qian trigram are the ones that this line restrains, and the two yin lines of the Gen trigram are also restrained by it. The fourth line is a yin line, and an ox is also a yin creature. Yu Fan says that Gen takes the image of a young child, so together it forms 'young ox.' A young ox has not yet grown horns, so why would it need a 'gǔ'? 'Gǔ' is the crossbar, which is the wooden bar fastened to the ox's horn to prevent it from ramming. Gen represents wood that is hard and full of knots, so it is appropriate to use strong wood for the gǔ, to prevent the ox from ramming in advance. This is preventing trouble before it occurs, which is the most efficient way, hence 'original auspiciousness.' The Small Image Commentary says: The fourth line is so auspicious because it is a cause for great joy."

六五：豶豕之牙，吉。豶豕，羠豕，豕之去勢者。五亦陰柔，豕為陰物，故稱豶豕。夫豕性剛躁，不易馴伏，待至歲久，牙出頤外，則有所恃而難制。惟去其勢，豶以豢之，牙不為害，是力不勞而強暴自去也，故吉。象曰：六五之吉，有慶也。有喜有慶，皆言畜之得其道也。

The Line Statement of the fifth line says: "A castrated pig's fangs, auspicious." Duolong'a explains: "豮豕" is the same as "羠豕," meaning a castrated pig. The fifth line is also a yin and flexible line, and since pigs are yin creatures, they are referred to as "豮豕." Pigs are naturally fierce and impetuous, and are difficult to tame. However, after some time, their fangs grow out and they become more self-assured and difficult to control. Only by first castrating them and then raising them can their fangs be prevented from harming others. This is a case where strength is naturally reduced without effort, hence the auspiciousness. The Small Image Commentary says: the auspiciousness of the fifth line is due to a joyful occasion. Duolong'a explains: the fourth line says "there is joy," and the fifth line says "there is celebration," both indicating that animals are properly raised.

上九：何天之衢，亨。何，荷通。衢，四達道也。《爾雅》曰：道路四達謂之衢。上在大壯上，原為震，震為大塗，乃與四易為艮，艮為門闕、為路，上為天位，是為天家之衢。卦至於上，卦爻已盡，是畜極而通之候，開艮闕以平震塗，如《虞書》所云闢四門者。由是陽剛群升，君子並進，行天衢以荷天寵，何亨如之！象曰：何天之衢，道大行也。既有其德，又在其位，可以行道，為畜主也。

The statement for the top line says: Bearing the great path of heaven, it is prosperous. Duolong'a explains: 'He' and 'he' are homophones, meaning to bear or carry; 'qu' refers to a road that is accessible from all four directions. The Classic of Er Ya says that a road that is accessible from all four directions is called 'qu'. In the hexagram of Great Strength, the top line originally belongs to the trigram Zhen, which symbolizes a great road. Later, it exchanges with the fourth line to become Gen, which symbolizes gates and roads. The top line is also the heavenly position, thus forming the great road of the heavenly family. When the hexagram reaches the top line, all six lines have been completed, which is the time when accumulation reaches its peak and turns into prosperity. Opening the gates of Gen and smoothing the great road of Zhen is like the saying in the Book of Documents, the Yu Annals, 'open the four gates', widely opening the gates to welcome talented people from all over the world. Thus, the virtuous and strong men rise up in groups, the gentlemen are all appointed, walking on the heavenly road and receiving the grace of the Son of Heaven, what could be more prosperous than this! The Small Image Commentary says: bearing the heavenly road, the way of governance becomes very smooth. Duolong'a explains: with such virtue and occupying such a position, one can promote the great way and become the master who nurtures the people under heaven.

【震下艮上，中互重坤】頤為乾卦，乾離也；又為坤之變體，中互重坤，是坤兼離象。前應重坤，後乾重離。卦辭中無上下往來之文，是無他卦為此卦之母。虞氏以為臨二之上，詳繹爻辭，無此義也。

This hexagram has the lower trigram Zhen (Thunder) and the upper trigram Gen (Mountain), with the intermediate trigrams forming two Kuns (Earth). Duolong'a said: Yi belongs to the Qian hexagram, meaning that a particular hexagram serves as the main structure, and it relates to Li (Fire) — the entire hexagram resembles an enlarged Li. It is also a variation of the Kun hexagram, with the intermediate trigrams forming two Kuns, so it combines the image of Kun with that of Li; the front part corresponds with the two Kuns, while the back part is based on two Lises. The hexagram statement of Yi does not mention the movement of lines up or down, indicating that no other hexagram serves as its mother hexagram. Yu Fan believed it was formed by the second line of Lin hexagram moving up to the upper position, but upon careful examination of the line statements, there is no indication of this.

頤：貞吉，觀頤，自求口實。上下二陽，中藏四陰，體似大離而有頤象，故震下艮上之卦名頤。鄭氏曰：頤，車輔之名也，車動而上，因輔嚼物以養人，故謂之頤。頤中有物曰口實，是頤者養也。頤養之道，惟正則吉，而欲得正，既宜觀之，又宜求之，故曰觀頤自求口實也。

The Hexagram Statement says: The Hexagram of Cultivation, if one holds to the correct path, will be auspicious; one should observe the way of nurturing and seek food for oneself. Duolong'a says: There is one yang line above and one below, with four yin lines hidden in the middle. The structure of the hexagram resembles an enlarged Li (Fire), and also resembles the cheek. Therefore, the hexagram with Zhen (Thunder) below and Gen (Mountain) above is named "Yi" (Cultivation). Zheng Xuan says: "Yi" refers to the auxiliary part of a chariot, which is also the name for the jaw and the dental bed. The lower jaw moves upward, relying on the dental bed to chew food and nourish people, hence it is called "Yi." To have something in the mouth is called "koushi" (mouthful). Thus, "Yi" means nourishment. The way of nurturing is auspicious only when one follows the correct path; to achieve this correctness, one must both observe and seek food for oneself. Therefore, it says, "Observing Cultivation, seeking a mouthful."

彖曰：頤貞吉，養正則吉也。觀頤，觀其所養也；自求口實，觀其自養也。天地養萬物，聖人養賢以及萬民，頤之時大矣哉！卦之所以名頤者，象頤也。上陽為上頦，下陽為下頦，中陰空虛為口，艮為止，震為動，上止下動，頤象昭然。中互重坤，萬物之致養莫如坤，故頤又有養義也。

The Commentary on the Judgment says: The Yu hexagram brings good fortune when one maintains correctness, meaning that one is nourishing in the right way. "Observing nourishment" refers to what one is nourishing; "seeking food by oneself" refers to how one nourishes oneself. Heaven and Earth nourish all things, and the sage nourishes virtuous talents and extends this to all people. The significance of the timing of the Yu hexagram is immense! Duolong'a explains: This hexagram is named "Yu" because it resembles the human cheek. The upper yang line represents the upper jaw, the lower yang line represents the lower jaw, and the middle yin line is empty, representing the mouth. Gen signifies stillness, and Zhen signifies movement. The upper jaw remains still while the lower jaw opens and closes, clearly resembling a cheek. The mutual hexagram consists of two Kuns, and nothing nourishes all things more than Kun. Therefore, "Yu" also contains the meaning of nourishment.

頤養貴正，妄求者失之，靜待者得之。頤象大離，離為目，故曰觀。上陽位尊，為頤養之主，欲有以養之，先有以觀之，觀其所養，庶得養人之正也。下待上養，而下亦宜自養，自養貴自求，求養亦宜自觀，觀其自養，庶得自養之正也。震為禾稼，互坤為土，土氣甘，艮為求，故曰自求口實也。

Duolong'a said: Rearing is valuable in being proper. Those who randomly seek it lose it, while those who quietly wait gain it. The hexagram Yi resembles a large Li, and Li is taken as the eye. Therefore, it is called "observation." The line at the top, which is a yang line in a high position, is the master of rearing. He who rears others must first learn to observe, to clearly understand who it is that he is rearing, thus fulfilling the proper way of rearing. Those below wait for the above to rear them, but those below should also rear themselves. Self-rearing is valuable in seeking it oneself. Seeking sustenance also requires self-observation, to clearly understand how one rears oneself, thus fulfilling the proper way of self-rearing. Zhen is taken as crops, the interacting lines Kun are taken as earth, the taste of earth is sweet, and Gen is taken as seeking, thus it is called "self-seeking for sustenance."

且卦以兩陽分居上下，上為天位，下為地位，而夾坤眾於其間，是為天地養萬物。五以陰居君位，上九為陽，乃賢人也，中互坤為民，是為養賢以及萬民。頤為自養，此所謂自求口實也；通言養物養賢養民，此所謂觀頤觀其所養也。此頤之時也，大哉其時乎！

Duolong'a said: Moreover, this hexagram places two yang lines at the top and bottom ends. The top position is the heavenly position, and the bottom position is the earthly position, with the yin line of the earth in the middle representing the multitude of things. This is what the Commentary on the Judgment refers to as "heaven and earth nourish all things." The line six in the fifth, being a yin line in the ruler's position, represents the ruler, while the line nine at the top, being a yang line, represents the virtuous person. The interacting trigram in the middle, which is the earth, symbolizes the people. This is what is meant by "nourishing the virtuous and the people." If we consider the hexagram of颐 (Yi) solely in terms of self-nourishment, it refers to "seeking one's own sustenance." But when we consider it in terms of nourishing things, nourishing the virtuous, and nourishing the people, it refers to "observing the nourishment, observing what is being nourished." This is the appropriate time for the hexagram of颐 (Yi). This timing is indeed great!

象曰：山下有雷，頤；君子以慎言語，節飲食。劉氏曰：山止於上，雷動於下，頤之象也。君子觀頤象，謂言語飲食如震之動，慎之節之如艮之止。初九：舍爾靈龜，觀我朵頤，凶。頤養之道，貴乎正靜，止則吉，躁動則凶。初為震主，震動於下，求食急矣。卦之全體又象大離，離為龜，初以陽居陽位，是尤龜之靈者。龜能息氣，可以靜養，爾乃舍之。爾，初也。初舍己以觀上九之頤，上九為卦主，謂之我，頤之上頦也。上頦下垂，如樹之下垂朵朵然，觀人朵頤，以羨人之食，是去靈龜之明而惟口腹是養，則失頤養之正，故凶。象曰：觀我朵頤，亦不足貴也。孟子曰：飲食之人，則人賤之。

The Great Image Commentary says: Mountains below the thunder, this is the Yì hexagram; thus the gentleman is careful with his words and restrains his diet. Duolong'a cites Liu Biao's words: Mountains are still above, thunder moves below, this is the image of Yì; the gentleman observes the Yì image, meaning that words and food are like the thunder trigram, which is easily restless, so they should be restrained like the mountain trigram. Words should be cautious, diet should be restrained. The initial line says: You abandon your own turtle, yet fix your gaze on my hanging jaw, danger. Duolong'a says: The way of nourishment values central correctness and stillness; if it can be restrained, it is auspicious, if it is restless, it is dangerous. The initial line is the main line of the thunder trigram, shaking at the bottom, seeking food is too hasty. The overall structure of the hexagram also resembles an enlarged Li trigram, which is taken as the turtle; the initial line, with a yang line in a yang position, is even the most intelligent turtle. Turtles can hold their breath and regulate their qi, thus cultivating themselves in stillness, yet you abandon this - "er" refers to the initial line. The initial line abandons itself and looks at the upper line's jaw, the upper line is the main line of the hexagram, so it refers to itself as "I," which is the upper jaw of Yì. The upper jaw hangs down, like branches hanging down with abundant fruit; staring at others chewing, envying others' food, this is abandoning the wisdom of the turtle, focusing only on the mouth and stomach, thus losing the correct way of nourishment, hence danger. The Small Image Commentary says: Fixing one's gaze on my hanging jaw, it is not worth much. Duolong'a cites the Mencius, Gaozi Shang: Those who only focus on eating and drinking are looked down upon by people.

六二：顛頤【句】，拂經于丘頤，征凶。卦惟二陽，皆非二之正應。夫頤卦之義，自上求下為顛，自下求上為拂。二居下卦之中，比於初陽，是為顛頤；上卦為艮，艮為山象邱，上頤不動如山之止，是為邱頤，二往求之，是為拂經。經，吭也，《莊子》所謂熊經鳥伸是也。居震動之間而拂經若此，亦失頤養之正，前征凶矣。象曰：六二征凶，行失類也。二宜從初，前行往上，失其同類也。

The line statement for the second line says: turning upside down to seek sustenance downward; going against the usual way to seek sustenance from the upper nine, which is like a mountain, and moving forward brings misfortune. Duolong'a says: in the hexagram there are only two yang lines, neither of which is the proper corresponding line to the six in the second. Following the meaning of the hexagram Yi, seeking sustenance from above downward is called 'turning upside down', and seeking sustenance from below upward is called 'contrary'. The six in the second is in the middle of the lower trigram, closely adjacent to the nine at the beginning, which is 'turning upside down' (diyan). The upper trigram is Gen, which represents a mountain, and the image of a hill is taken from it. The upper nine is like a mountain that is still and unmoving, which is 'hill sustenance' (qiu yi). The six in the second crossing over the nine at the beginning to seek it is 'contrary to the usual way' (fujing). 'Jing' refers to the throat. The 'bear stretching and bird stretching' mentioned in the 'Zhuangzi·Keqi' refers to this 'jing' character. The six in the second is in the midst of the dynamic trigram Zhen, yet it goes against the usual way of the throat, thus losing the proper way of sustenance, and moving forward brings misfortune. The 'Small Image Commentary' says: the six in the second moving forward brings misfortune, because it loses its kindred. Duolong'a says: the six in the second should follow the nine at the beginning, but it goes upward to attach itself to the upper nine, thus losing its own kindred.

六三：拂頤，貞凶，十年勿用，無攸利。三為震終，震動之極，以求上養，亦拂頤也。雖與上為正應，上為艮止，不應三求，三轉失頤養之正。三至五為互坤，坤為十年，必歷坤之盡始與上遇，則是十年勿用矣。不能自養，徒仰求人，遲之又久，仍無應者，幾何不飢餓而死？無攸利也。象曰：十年勿用，道大悖也。頤養之道，待至十年，大悖故凶也。

The line statement for the sixth line says: Violating the way of nurturing, even if one remains upright, it is ominous. For ten years, it will not be of use, and there is no benefit. Duolong'a says: The sixth line is at the end of the Zhen trigram, indicating extreme restlessness, yet it still seeks nourishment from the top nine. This is also called 'rejecting the nourishment'. Although the sixth line corresponds with the top nine, the top nine belongs to Gen trigram and represents stillness, and does not respond to the seeking of the sixth line. Thus, the sixth line loses the proper way of nurturing. From the third line to the fifth line forms the mutual trigram Kun, and the number of Kun is ten years. One must complete the entire process of Kun before meeting the top nine, which is why it is said 'for ten years it will not be of use'. If one cannot sustain oneself and constantly relies on others, delaying and delaying yet still receives no response, how can one not starve? Therefore, there is no benefit. The Small Image Commentary says: For ten years it will not be of use, which greatly violates the correct way. Duolong'a says: To wait ten years for nurturing is a great violation, hence it is ominous.

六四：顛頤吉，虎視眈眈，其欲逐逐，無咎。四為艮止之初，是不急於求養者。雖下應初九，亦為顛頤，而擇食有漸，如虎視然。蓋艮為虎，卦體象大離，離目眈眈，視不一視也，眈眈，下視貌。虎視則有欲，而欲則逐逐有漸，不欲遽急也。逐逐，劉氏作跾跾，荀氏作悠悠，遠也，言志悠遠也。求養如此，是得頤之正者，故無咎。象曰：顛頤之吉，上施光也。初九陽光上施以養四。

The line statement for the fourth line says: To seek sustenance by turning downward in reverse, is auspicious; like a tiger staring intently, its desire is orderly and calm, without error. Duolong'a says: The fourth line is at the beginning of the mountain (Geng) trigram, which represents stillness, so it does not urgently seek sustenance. Although it corresponds downward with the first line, it is still considered 'reversed nourishment.' However, its method of taking sustenance is orderly, like a tiger staring intently. The mountain trigram is taken as a tiger, and the overall hexagram resembles an enlarged fire (Li) trigram, which is taken as the eye. 'Dān dān' refers to looking down intently, gazing repeatedly rather than just once. The tiger stares because it has desire, and its desire 'zhu zhu' proceeds step by step, without being hasty. 'Zhu zhu' is interpreted by Liu Biao as 'yōu yōu' and by Xun Shuang as 'you you,' both meaning distant, indicating a far-reaching aspiration. Seeking sustenance in this way conforms to the correct way of the Yí hexagram, hence there is no error. The Small Image Commentary says: The reversed nourishment is auspicious because the light is shed downward. Duolong'a says: This is the sunlight from the first line being directed upward to nourish the fourth line.

六五：拂經，居貞吉，不可涉大川。五不能自養，以求上養，是亦拂其經吭者。第五居艮中，口容能止，雖陰柔無才，上求賢輔，守正以居之，頤養之吉也。夫卦有二陽，上為陽，下亦為陽，但上與五比，又處高位，是為賢人；下非五應，又與五遠，位又至卑，是為萬民。求賢則足以養大體，求民僅可以養口腹。且求初九，必須歷下三陰而始得遇，水陰象，是為大川，不可涉之。言五居以求上為貞，下求於初非貞也，頤養貴正，蓋如此。象曰：居貞之吉，順以從上也。五比上遠初，下來則逆，上往則順也。

The line statement for the fifth line says: going against the usual way, staying in a proper position and being tranquil brings good fortune, but one cannot cross a great river. Duolong'a says: the fifth line cannot support itself, it needs the support of the ninth at the top. This is also going against its own throat's usual way. However, the fifth line is in the middle of the mountain trigram, so its mouth can be restrained and it does not act recklessly. Although it is yin and lacks ability, it understands the need to seek the help of a virtuous person above, staying in a proper position and being tranquil, which is the good fortune of nurturing. In the hexagram there are two yang lines, the ninth at the top and the ninth at the beginning are both yang. But the ninth at the top is close to the fifth line and is in a high position, representing a virtuous person. The ninth at the beginning is not the corresponding line to the fifth line, and is far from it, being in a very low position, representing the common people. Seeking help from the virtuous person is enough to nurture the main aspects, which refers to the mind and virtue. Seeking help from the common people can only provide sustenance for the body. Moreover, to reach the ninth at the beginning, one must cross over the three yin lines below, and yin lines are symbolic of water, which represents a great river, so it is not possible to cross. This means that the fifth line's proper way is to stay in a proper position and seek help from above. Going down to seek the ninth at the beginning is not proper. The way of nurturing is valuable because it is proper, and this is the meaning. The Small Image Commentary says: staying in a proper position brings good fortune because it follows above. Duolong'a says: the fifth line is close to the ninth at the top but far from the ninth at the beginning. Going down is against the way, while going up is in accordance with the way.

上九：由頤，厲吉，利涉大川。卦之上下二陽，以為頤之上下頦，上為艮止，下為震動，動靜攸分，而吉凶以判。動則求養，而靜則待養；求養則養仰於人，不得人養，恐有飢餒之患；待養則能自養，自養有權，則得頤養之貞。上陽如頤之上頦，此頤之由也。上位愈高，則心愈慎，故曰厲吉。又曰涉大川者，涉中四陰也。蓋兩頦乃克飲食，且輔車有相依之義，賢人有待養之德，下涉求初，上之利也，故曰利涉大川矣。象曰：由頤厲吉，大有慶也。慶得頤養之正也。

The line statement for the top nine says: The nourishment of the world comes from him, being cautious and fearful brings good fortune, and it is advantageous to cross a great river. Duolong'a says: In the hexagram, the two upper and lower yang lines serve as the upper and lower jaws of the trigram Yi. The upper jaw belongs to Gen and is still, while the lower jaw belongs to Zhen and is active. The movement and stillness are divided, and so are the good and bad fortune. The active side seeks nourishment, while the still side waits for nourishment. Seeking nourishment depends on others, and if others do not provide it, one may suffer from hunger. Waiting for nourishment allows one to nourish oneself, and having the initiative in self-nourishment leads to proper nourishment. The top nine yang line is like the upper jaw of Yi, from which the nourishment of the entire hexagram comes, hence 'by Yi'. The higher the position, the more one must be cautious, hence 'dangerous but good fortune'. It also says 'crossing a great river', referring to crossing over the four yin lines in the middle. The upper and lower jaws must come together to chew food, and the jawbone and cheekbone are naturally interdependent. The virtuous person also has the virtue of waiting for nourishment. To move downward and seek help from the initial nine is the advantage of the top nine, hence 'advantageous to cross a great river'. The Small Image Commentary says: By Yi and dangerous but good fortune, there is great joy. Duolong'a says: The joy comes from having obtained the proper path of nourishment.

【巽下兌上，中互重乾】大過為乾卦，乾坎也；又為乾之變體，中互重乾，是乾兼坎象。前應重乾，後乾重坎。卦辭中無上下往來之文，與頤卦同。虞氏以為大壯五之初，非也。

This hexagram has the lower trigram as Xun (Wind) and the upper trigram as Dui (Lake), with the intermediate trigrams forming two Qian (Heaven) trigrams. Duolong'a said: The Great Excess belongs to the Qian hexagram. It is said to be "overcoming" the Kan (Water) — the entire hexagram resembles an enlarged Kan. It is also a variation of the Qian hexagram, with the intermediate trigrams forming two Qian trigrams, so it combines the image of Qian with that of Kan. The front part corresponds with two Qian trigrams, while the back part is supported by two Kan trigrams. The hexagram statement of Great Excess does not mention the movement of yao positions up and down, which is the same as the hexagram of Cultivation. Yu Fan believed it was formed by the fifth line of the Dazhuang hexagram descending to the first position, but this is incorrect.

大過：棟橈，利有攸往，亨。上下二陰，中有四陽，體似大坎，而陽多於陰，是陽大過於陰小也，故巽下兌上之卦名大過。棟，極也；橈，曲也。《九家易》曰：坎為棟。是以大坎為棟。陽實陰虛，虛不勝任，故橈。而陽剛有才，陽盛於陰，可以有為，故曰利有攸往亨也。

The Hexagram Statement says: The Great Excess hexagram, the roof beam is bent downward; it is advantageous to go somewhere, and it is smooth. Duolong'a says: There is one yin line above and one yin line below, with four yang lines in the middle. The structure of the hexagram resembles an enlarged Kan. Since there are more yang lines than yin lines, this is called 'Great Excess' — yang is great and yin is small. Therefore, the hexagram with Xun below and Dui above is named 'Great Excess'. 'Dong' refers to the main beam of the roof, and 'rao' means bending. The Nine Families' Commentary on the Yi says that Kan is taken as the beam, so here the enlarged Kan is used as the beam. Yang lines are full and yin lines are empty. The empty ends cannot bear weight, so the beam bends. However, yang is strong and full of ability, and the power of yang overcomes yin, so it is possible to act, hence it says 'it is advantageous to go somewhere, and it is smooth'.

彖曰：大過，大者過也。棟橈，本末弱也。剛過而中，巽而說行，利有攸往，乃亨。大過之時大矣哉！卦之所以名大過者，大者陽也，陽過乎陰，故曰大過。卦體二陰外見象坎，巽為木，兌金克之以為材，故曰棟。陽剛陰柔，陽實於中，陰柔居外，柔則必曲，故象橈。棟橈者，由於下本上末俱羸弱也，此卦象也。

The Commentary on the Judgment says: "Great Excess" refers to an excessive degree of the great. The bending of a roof beam is because both the beginning and the end are too weak. Although the strong lines are excessive, they remain in the center, and the flexible and harmonious lines act with ease, so it is advantageous to go forward, thus leading to smoothness. The timing of Great Excess is of great significance! Duolong'a explains: This hexagram is named "Great Excess" because "great" refers to yang, which exceeds yin, hence called "Great Excess." The hexagram's structure has two yin lines on the outside, which together resemble Kan; Xun represents wood, and Dui belongs to metal, with metal cutting wood to make it into material, hence called "beam." Yang and yin, with yang充实 in the middle and yin softness at both ends, the softness inevitably bends, hence the image of "bending." The roof beam bends because both the foundation below and the tip above are too weak—this is according to the hexagram's image.

而以卦體言之，四陽二陰，剛過乎柔，二五兩剛又俱得中。再以卦德言之，內卦為巽，外卦為兌，兌為說，是巽而又以說行之。如遇時宜大過，則即為大過之行：果斷有為，強忍有守，而又履中居正，不偏不倚，或危行而言孫，或審勢以達權，亦可亨通無阻，往亦攸利，此因時制宜者也。大過之時亦大矣哉！

Duolong'a said: If we consider the structure of the hexagram, there are four yang lines and two yin lines, so the strong has already surpassed the weak. Moreover, the two strong lines, nine in the second and nine in the fifth, are both in the center. If we consider the virtue of the hexagram, the inner trigram is Xun, which represents flexibility and compliance; the outer trigram is Dui, which represents harmony and joy. Therefore, it is about acting with flexibility and compliance, and expressing it with harmony and joy. If one encounters a situation where very important actions must be taken, then one should take decisive and active action, be firm and self-restrained, while standing on the middle path and maintaining proper conduct, neither leaning one way nor the other. Alternatively, one may act with severity but speak with humility, as the Analects of Confucius, in the chapter "Xianwen," says, "When the state is in disorder, act with caution and speak with humility." Or one may examine the situation and act with flexibility and adaptability. In this way, one can achieve smooth progress and benefit from going forward. This is adapting to the appropriate time. The timing for the hexagram of Da Guo is indeed significant.

象曰：澤滅木，大過；君子以獨立不懼，遯世無悶。澤水生木，澤至滅木，則是水過於木，大過象也。君子體之，因有大過之行，獨立不懼，出則有為也；遯世無悶，處則有守也。互乾居中象獨立，陽伏陰中象遯。巽下震伏，震之恐懼不見，故曰獨立不懼。兌為說，說則鬱結俱釋，故曰無悶。

The Great Image Commentary says: The marshy water has overflowed the trees, which is the image of great excess; thus the gentleman is able to stand alone without fear, and to retreat from the world without distress. Duolong'a says: The marshy water is originally nourishing the trees; when the water rises to overflow the trees, it is water exceeding wood, which is the image of great excess. The gentleman observes this image and thus acts with extraordinary conduct: standing alone without fear refers to being bold and resolute when taking office; retreating from the world without distress refers to being steadfast when in retirement. The interacting trigrams have Qian in the center, symbolizing upright independence; the yang line is hidden within the yin lines, symbolizing retreat. The trigram Zhen is hidden beneath Xun, and Zhen signifies fear, while the Zhen image is concealed, hence it is said 'standing alone without fear'; Dui signifies joy, and once joy arises, all accumulated worries are dispelled, hence it is said 'without distress'.

初六：藉用白茅，無咎。藉，承藉，猶薦也。白茅，草名。大過之行，最易致咎，倘欲無咎，在乎能慎。初以巽體而居下位，是過於慎者。巽為白茅，茅草至柔，用以為藉，則物之大者於以不損，故無咎。象曰：藉用白茅，柔在下也。柔謂陰，白茅柔物也，在下者，茅在下為藉也。

The line statement for the first line says: Using white reed grass as a mat beneath, there is no fault. Duolong'a says: "Jie" means to support or cushion, that is, to lay a mat; "white reed grass" is the name of a type of grass. Doing extraordinary things easily leads to faults, but if one wishes to avoid faults, the key is to be cautious. The first line, being a yin line in the trigram Xun, is in the lowest position, representing someone who is overly cautious. Xun is symbolized by white reed grass, which is very soft. Using it as a mat prevents damage to the object placed upon it, hence there is no fault. The Small Image Commentary says: Using white reed grass as a mat, it is softness beneath. Duolong'a says: "Softness" refers to the yin line, and white reed grass is indeed a soft substance; "beneath" means that the grass is laid underneath as a mat.

九二：枯楊生稊，老夫得其女妻，無不利。二居巽中，巽為陰木為楊，又為互乾之初，乾為老，楊老則枯。顧楊雖枯，而二居地位，枯楊得土，猶可生稊。稊，木葉初生也。蓋初為本，是木之根，枝幹雖撥，而萌櫱潛發，故曰生稊。

The Line Statement of Nine in the Second says: A withered poplar tree sprouts new leaves, an old man marries a young wife, there is no disadvantage. Duolong'a says: Nine in the Second is located within the trigram Xun, which represents Yin wood, symbolizing the poplar tree; it is also the beginning of the trigram Qian, which symbolizes old age. The old poplar tree becomes withered. However, although the poplar tree is withered, Nine in the Second is in the position of the Second Line. The withered poplar tree still has roots in the earth and can sprout new growth. 'Ting' refers to the tender new leaves of a tree. The First Line represents the root, which is the foundation of the tree. Although the branches and trunk may be broken, the sprout from the root grows secretly, hence it is said 'sprouting ting'.

夫木枯可生稊，而人老亦可生子。二為正巽，互乾，乾巽相比，一陰一陽，配為夫妻。然二居初上，二老於初，二又為互乾，乾為老父，即老夫。以互乾之老夫，配此正巽之女妻，是巽女為乾夫得也。顧陰陽相偶，老少殊形，母乃過甚，然猶可生子，猶之枯楊能生稊，蓋無不利也。象曰：老夫女妻，過以相與也。與，予也，言女妻過以予老夫也。

Duolong'a said: A withered tree can still sprout, and an old person can still have children. Nine in the Second belongs to the correct form of Xun, and is also in the mutual Heaven, where Heaven is closely adjacent to Xun. Heaven and Xun are one yin and one yang, perfectly matching as husband and wife. Nine in the Second is above Six at the Beginning, and is older than Six at the Beginning, while Nine in the Second also belongs to the mutual Heaven, which represents an old father, that is, 'old man'. Taking the old father from the mutual Heaven to pair with the correct Xun daughter, it is as if the Xun daughter is married to the Heaven husband. However, although yin and yang are matched, the difference in age and appearance is still great, which is somewhat excessive ('mu' here is the same as 'mu'). However, it is still possible to have children, just as a withered elm can still sprout, so it is said 'there is no disadvantage'. The 'Small Image Commentary' says: an old man marrying a young wife is an excessive union. Duolong'a said: 'Yu' means giving, meaning that the young wife gives herself excessively to the old man.

九三：棟橈，凶。三為巽末，巽為木、為長、為高，故象棟。而巽之初為陰柔弱在下，木下弱則曲，故曰棟橈。傳曰：末大必折。此之謂也，故凶。象曰：棟橈之凶，不可以有輔也。輔謂二也，三以二輔，然本既弱，輔愈眾則末愈大，初愈不勝，是不可有也。

The line statement for the third line says: The roof beam bends, which is ominous. Duolong'a explains: The third line is at the end of the trigram Xun, which represents wood, growth, and height, so it is taken as a roof beam. The first line of Xun is yin and weak, and the lower part of wood is weak, so the beam bends, hence the phrase 'the roof beam bends.' The Zuo Zhuan says 'if the end is too large, it will break,' which describes exactly this situation, hence the ominous outcome. The Small Image Commentary says: The ominous nature of the roof beam bending is because there is no further support. Duolong'a explains: 'Support' refers to the second line, which supports the third line. However, the root is already weak, and the more support there is, the heavier the end becomes, and the first line is even less able to bear it, so this support is actually harmful.

九四：棟隆，吉，有它吝。棟居宮室之中，三四陽剛居中，故皆取象於棟。夫三之棟因初柔而橈，四為兌之下，與巽分體，又為陽爻，其本已堅，雖棟與三同，而棟之隆則與三異。隆，豐大也，惟隆故吉。第恐與初相應，是為有它，有它則隆柔在下，隆轉為橈，有吝疵耳。象曰：棟隆之吉，不橈乎下也。不橈乎下，不應初，故不橈也。

The fourth line statement says: The roof beam is high and prominent, which is auspicious; but if there is something else, there will be regret. Duolong'a says: The roof beam is placed in the center of the palace, and both the third line and the fourth line are yang and located in the center of the hexagram, so they are both taken as the image of the roof beam. The third line's beam bends downward because of the weakness of the initial line; the fourth line, however, is located at the lower end of the兑 (Dui) trigram, has already separated from the巽 (Xun) trigram, and itself is a yang line, with a firm foundation. Although both are beams, the appearance of 'prominence' differs from the third line. 'Prominence' means being thick and tall; because it is prominent, it is auspicious. However, fear arises from its correspondence with the initial line, which is 'having something else'—having this connection, the prominence is still supported by the weak, so the prominence turns into bending, leading to regret. The Small Image Commentary says: The auspiciousness of the prominent beam is because it does not bend downward. Duolong'a says: What is meant by not bending downward is not corresponding with the initial line, so it does not bend.

九五：枯楊生華，老婦得其士夫，無咎無譽。五為互乾，而下與巽連，巽木承乾，是巽木已老，亦枯楊也。二以在下而得生稊，五以在上而祇生華，巽木之上，兌澤潤之，故象華。二為老夫得其女妻，五為老婦得其士夫。五陽上陰，相配為偶，五為互乾，上為正兌，似女少而男老，然以卦位衡之，兌陰居上，垂暮之地，是兌女已老，謂之老婦。

The Line Statement of the Fifth Line says: A withered poplar tree blooms flowers, an old woman marries a young husband, there is no fault, nor is there praise. Duolong'a says: The Fifth Line belongs to the trigram Qian in the interacting trigrams, and below it is connected to Xun. Xun wood is supported by Qian, indicating that this Xun wood is already old, just like the withered poplar. Nine Two is below, so it can sprout new growth; Nine Five is above, so it can only bloom flowers. Above Xun wood is Dui marsh, which nourishes it, so it is taken as an image of flowers. Nine Two is an old man marrying a young wife, while Nine Five is an old woman marrying a young husband. Nine Five is yang, and Six Above is yin, the two lines form an even pair. Nine Five belongs to the interacting trigram Qian, and Six Above belongs to the main trigram Dui. It seems as if the female is young and the male is old. However, according to the position of the trigrams, the yin of Dui is at the top, which is the place where the sun sets, indicating that this female Dui has already aged, so she is called 'old woman'.

乾陽居五，位在上六之下，故曰士夫。兌陰下乘五陽，是士夫為老婦所得，故曰老婦得其士夫也。當此大過之時，為此大過之事，固無咎，然婦老夫少，終非佳配，猶之枯楊生華，終非壽徵，亦無譽也。象曰：枯楊生華，何可久也；老婦士夫，亦可醜也。老婦士夫，豈有生理？與枯楊生華不能長久正同。釋之曰可丑，與二之無不利異矣。

Duolong'a said: The Yang of Qian is in the fifth position, located below the upper sixth, so it is called "shi fu," meaning a young man. The Yin of Dui is above and dominates the Yang of nine five, which is the situation of a young man being taken by an old woman, hence it is said "the old woman obtains her young husband." In such an extraordinary time as Da Guo, doing such an extraordinary thing, there is no fault to speak of. However, an old woman and a young man are not a good match, just as a withered elm tree producing flowers is not a sign of longevity, so there is also no praise. The Small Image Commentary says: A withered elm producing flowers, how can it last long? An old woman marrying a young husband is also quite unbecoming. Duolong'a said: How could an old woman and a young husband have the rationale of producing offspring? This is the same as the withered elm producing flowers not lasting long. The Image Commentary judges it with one sentence "ke chou," which is very different from the "wu bu li" of the second line nine.

上六：過涉滅頂，凶，無咎。上為兌澤之終，又為大坎之終，出於互乾之外，乾為首，虞氏曰：乾為頂。是過涉滅頂象也。然以兌說之德而行此大過之事，是卦辭所謂攸往利且亨通者，雖凶無咎。象曰：過涉之凶，不可咎也。蓋建樹大過之事，致死守經，犯難取義，雖罹凶禍，不可以為咎也。

The line statement for the sixth line at the top says: crossing water too deeply, the water has covered the head, which is dangerous, but without fault. Duolong'a says: the sixth line at the top is at the end of the Dui marsh, and also at the end of the expanded Kan water, and is located outside the mutual body Qian. Qian takes the image of the head, and Yu Fan says Qian represents the top, thus forming the image of crossing water with the head submerged. However, it is using the harmonious virtue of Dui to accomplish this extraordinary matter, which is the approach described in the hexagram statement as 'favorable for going somewhere and smooth'. Therefore, although there is danger, there is no fault. The Small Image Commentary says: the danger of excessive crossing is not to be attributed to him. Duolong'a says: whenever an extraordinary achievement is established, one must hold a mind determined to die and remain steadfast in the constant way, facing dangers to accomplish righteousness. Even if encountering misfortune, it cannot be considered his fault.

【坎下坎上，中互艮震】重坎純卦。習坎：有孚，維心亨，行有尚。習，重也，上下皆坎，是坎重也，故曰習坎。坎體中實，故曰有孚。坎為通，又為心志，亨通也，坎之通為心，故曰維心亨。坎為水，又為陷，水陷坎內，則貴能出坎，出坎行也，故曰行有尚。

This hexagram has the lower trigram as Kan and the upper trigram also as Kan, with the intermediate trigrams being Gen and Zhen. It is a pure hexagram formed by the repetition of Kan. The hexagram statement says: In a situation of repeated dangers, one who maintains sincerity in heart will find inner smoothness, and his actions will be esteemed by others. Duolong'a says: 'Xí' means repetition. Since both upper and lower trigrams are Kan, it is the repetition of Kan, hence called 'Xí Kan'. The structure of Kan trigram has a solid center, so it is said 'yǒu fú', meaning sincerity within. Kan takes the image of water and also of a pit. Water being in the pit is valuable because it can emerge from it; to emerge from the pit requires action, hence 'xíng yǒu shàng'.

彖曰：習坎，重險也。水流而不盈，行險而不失其信，維心亨，乃以剛中也；行有尚，往有功也。天險不可升也，地險山川丘陵也，王公設險以守其國，險之時用大矣哉！坎中一陽，外有二陰，則是陽陷險中，陷則險，故坎之德曰險。習坎為重坎，是重險也。坎險如此，人倘以易心處之，一坎未竟，一坎又來，鮮有不為坎所陷者。夫坎雖能陷人，而人亦能濟險，濟險則亨。坎所以亨者，則由於心之有孚，坎為孚，孚即信也。

The Commentary on the Judgment says: "To be in a situation of difficulty" refers to being in a series of dangerous situations. Water flows continuously without overflowing, and it moves through dangerous situations without losing its sincerity. "Only the heart is smooth" is because the second line and the fifth line are strong and central; "to go is to have merit" means that going forward can lead to achievements. The danger of heaven is its high and unattainable nature, while the danger of earth is mountains, rivers, and hills. Kings and princes set up obstacles to guard their countries. The timing and function of danger are indeed great! Duolong'a explains: The middle line of Kan is a strong line, while the outer two lines are weak lines, which means a strong line is trapped in danger. Once it falls into danger, it becomes dangerous. Therefore, the virtue of Kan is called "danger." "To be in a situation of difficulty" refers to two Kan trigrams overlapping, which means a series of dangers. When danger reaches this level, if a person approaches it with a careless heart, one Kan has not yet been passed when another comes, and few are not trapped in danger. Although Kan can trap people, people can also overcome danger; overcoming danger leads to smoothness. Kan can be smooth because the heart has "trustworthiness." Kan takes the image of trustworthiness, and "trustworthiness" means sincerity.

坎又為水，水性主流，水在坎中，盈坎即流，流則不能長盈，其不盈可信也。水流是為水行，行坎是為行險，此坎方盈，又行彼坎，流行如一，不失其常，其行又可信也。人第見行者為險，而不知惟行始可以出險。剛中有出險之才，復以孚信將之。坎為心志，又為通，坎險固不易處，而處險者則心宜常亨。二五剛中，中有互震互艮，震動前往，艮止功成，蓋不可坐困坎中，安於險陷矣。

Duolong'a said: The trigram Kan is also taken as water, which by nature is flowing. When water is in a pit, it fills it up and then flows out; once it flows, it does not remain full for long, and its 'not being full' can be relied upon. When water is flowing, it is moving; passing through a pit is 'taking a dangerous path'; this pit is just filled, and the water flows to the next pit, flowing continuously without deviation, never losing its proper course, and its 'movement' is also reliable. People only see 'movement' as dangerous, but do not realize that only through action can one escape danger. The lines Nine in the Second and Nine in the Fifth are yang and in the center, possessing the ability to escape danger, and further supported by sincerity. The trigram Kan is also taken as the mind and as communication; although the danger of Kan is difficult to endure, those in danger should always maintain a state of openness and ease in their hearts. The two lines Two and Five are both strong and in the center, and the hexagram also contains the interacting trigrams Zhen and Gen: Zhen represents action and moving forward, while Gen represents stopping and achieving success, showing that one cannot remain trapped in Kan, nor can one be content with being in a pit.

顧出險固足以見功，而用險又可以守國。五為天位，是為天險；二至四為互震，震足未踰及五，是天險不可升也。二為地位，是為地險；三至五為互艮，高居二上，艮為山、為邱陵，合之正坎之川，是地險山川邱陵也。王公因天地之險以設險阻，然後可以御強敵，陷戎馬，固封疆，國始克守，是為險極乃可以無險也。用險有時，故曰險之時用大也。

Duolong'a said: To escape from danger can show achievements, but to skillfully use danger can defend the country. The fifth line is the heavenly position, which is called 'heavenly danger'; from the second line to the fourth line is the mutual trigram Zhen, which takes the image of a foot, but this foot has not crossed the fifth line, so it is said that the heavenly danger is high and difficult to ascend. The second line is the earth position, which is called 'earthly danger'; from the third line to the fifth line is the mutual trigram Gen, which takes the image of a mountain and a hill, and together with the central Kan which takes the image of rivers and streams, it forms 'earthly danger with mountains, hills, and rivers'. The princes use the natural dangers of heaven and earth to set up defenses, thus being able to resist strong enemies, trap enemy cavalry, and consolidate the borders, so the country can be defended. This is using danger to its fullest, thereby avoiding danger. The use of danger depends on the time, hence 'the use of danger at the right time is great indeed'.

象曰：水洊至，習坎；君子以常德行，習教事。陸氏曰：洊，再；重習【重習：習重】也。水再至而益通流，不舍晝夜，重習相隨以為常，有似於習，故君子象之，以常習教事，如水不息也。常，坎象。虞氏曰：坎為常行。互震象習，重坎象教者，言教澤之如水以漸深遠也。

The Great Image Commentary says: Water flows continuously, one wave after another, which is called Xí Kǎn; therefore, the gentleman makes virtue a constant practice and repeatedly exercises the affairs of government and education. Duolong'a cites Lu Ji's words: "Qián" means again, and "Xí" means repetition (the original text says "Chóng Xí," but according to the collation note, it should be corrected to "Xí Chóng"). Water repeatedly surges forward, yet flows endlessly without ceasing day and night, repeating itself to become a constant pattern, just like human repetition. Therefore, the gentleman takes it as a model, maintaining virtue constantly and repeatedly practicing education, just as water flows without end. "Cháng" is the symbolic meaning of Kǎn; Yu Fan says Kǎn represents "constant action." The mutual trigrams Zhen symbolize "repetition," and the repeated Kǎn symbolize "education," meaning the grace of education flows like water, gradually becoming deeper and farther.

初六：習坎，入于坎窞，凶。坎以二陰陷一陽為義，則陰即坎也。初居重坎之下，故曰習坎。干氏曰：江河淮濟，百川之流行乎地中，水之正也；及其為災，則氾濫平地而入于坎窞，是水失其道也。刑獄之用，必當於理，刑之正也；及其不平，則枉濫無辜，是法失其道也，故曰入于坎窞凶矣。蓋坎水就下，初在下位，下之下也。《說文》曰：坎中更有坎曰窞。故既曰坎又曰窞也。象曰：習坎入坎，失道凶也。陰柔無才，失其出坎之道也。

The line statement for the first line says: Being in a dangerous situation, falling into a small pit at the bottom of the Kan, it is dangerous. Duolong'a says: Kan represents the meaning of two yin lines trapping one yang line, so the yin lines themselves are Kan. The first line is at the very bottom of the double Kan, so it is called 'Learning to be in Kan'. Ganbao says: The Yangtze River, the Yellow River, the Huai River, and the Ji River, these myriad rivers flow across the land, this is the proper way of water; but when they become disasters, they overflow the plains and flood the pits, which is when water loses its proper course. The use of punishment and imprisonment must be reasonable, this is the proper way of punishment; but when judgments are unjust, the innocent are wrongly accused, this is when law loses its proper course, so it is said 'entering the pit at the bottom of Kan' and it is dangerous. The nature of water in Kan is to go downward, and the first line is at the very bottom, so it is below the bottom. The Shuo Wen Jie Zi says: A pit within a pit is called 'kuan'. Therefore, both 'Kan' and 'kuan' are mentioned. The Small Image Commentary says: Being in a dangerous situation and falling into Kan, this is the danger of losing the proper way. Duolong'a says: The first line is yin and weak, and has lost the way out of the pit.

九二：坎有險，求小得。二為陽中，似有出險之能，倘有所求，宜或可得。而坎德為窞，初三皆陰，未足為援，上又無應，則有欲出險而仍在險內者，故曰有險。雖陽剛居中，所求有得，然亦小矣。象曰：求小得，未出中也。居內卦之中，故有得；坎以出坎為義，未出中，故所得未大也。

The line statement for the second line says: There is still danger in the center of Kan, and what is sought can only be of small gain. Duolong'a says: The second line is a yang line in the center, seemingly possessing the ability to escape danger. If there is a pursuit, it should be able to achieve something. However, the nature of Kan is a pit, and both the first line and the third line are yin lines, insufficient to support it. Moreover, the fifth line is not in correspondence with it, so there is a situation where one wishes to escape danger but remains trapped within it, hence it is said 'there is danger'. Although it is yang and in the center, and there is some gain, it is still small. The Small Image Commentary says: Seeking small gain indicates that one has not yet emerged from Kan. Duolong'a says: It is located in the middle of the inner trigram, so it can gain something; but the main idea of Kan is to escape the pit, and since it has not yet escaped, the gain is not great.

六三：來之坎坎，險且枕，入于窞，勿用。之，往也；枕，安也。三在內卦外卦之界，前往為坎，後來亦為坎，互震為動、為行象來之，是來之坎坎也。進退皆坎，即進退皆險。陰無出險之才，安於坎，互艮為止，故曰枕。不惟安之，且又入之，入於坎且入于窞，入之漸深，不遑出矣，勿用矣。象曰：來之坎坎，終無功也。坎原以陰陷陽為義，究之陰之所陷尤甚於陽。古今小人陷害君子，幾見小人有得吉者？夫子釋之曰無功，所以深戒小人也。

The line statement of the third line says: coming is also Kan, going is also Kan, both dangerous and only able to lie still within it, falling into a small pit at the bottom, there is nothing to be done. Duolong'a says: 'Zhi' means to go forward, 'Zhen' means to lie still. The sixth line is at the boundary between the inner trigram and the outer trigram; going forward is Kan, returning is also Kan; the mutual trigram Zhen governs movement and action, which corresponds to 'coming' and 'zhi', so it says 'coming to Kan'. Advancing and retreating are both Kan, meaning both are dangerous. A yin line lacks the ability to escape danger, so it can only stay within Kan, and the mutual trigram Gen governs stillness, so it says 'lying still'. It not only stays within Kan but also sinks deeper, sinking into Kan and then into a small pit, sinking deeper and deeper, without time to get out, so it says 'not to use'. The Small Image Commentary says: coming and going are both Kan, ultimately achieving nothing. Duolong'a says: Kan originally signifies the meaning of yin sinking into yang; upon closer examination, yin itself is sunk more than yang. Throughout history, villains have陷害 virtuous people, has there ever been a case where villains thus achieved good fortune? Confucius explains this line as 'no achievement', which is a deep warning to villains.

六四：樽酒簋貳【句】，用缶，納約自牖，終無咎。四為大臣之位，近陽剛之君，前行出坎，可以有為矣。然一坎甫出，一坎又來，尚宜待時，積誠以通之，飲酒以俟之。蓋坎為酒，四在互震互艮之間，震為木、為蒼筤竹，又為仰缶，以震木之樽，副以震竹之簋，納此儉約之物於艮牖之中。虞氏曰：艮為牖。故曰納約自牖也。

The Line Statement of the Fourth Line says: One cup of wine, two bowls of food, carried in earthenware vessels, and offered through the window as a simple gift, ultimately without fault. Duolong'a says: The Fourth Line represents the position of a minister, adjacent to the yang strong ruler. Taking one step forward, it exits the Kan, thus being able to take action. However, just after exiting one Kan, another Kan comes, so one should still wait for the right time, accumulate sincerity to penetrate it, and drink in quiet anticipation. Kan is symbolized as wine; the Fourth Line is between the mutual Zhen and mutual Gen. Zhen is symbolized as wood and as young bamboo, and also as a vessel with the mouth facing up. Using a wine vessel made of Zhen wood and a food bowl made of Zhen bamboo, these simple items are offered through the window symbolized by Gen. Yu Fan says Gen is symbolized as window, hence saying 'offer the modest gift through the window'.

鄭氏曰：貳，副也，謂樽酒而副以簋也。禮，天子大臣出會諸侯，主國樽棜簋副，設元酒而用缶也，不尚繁文，惟用孚誠以結相見之歡。坎為心志，居六爻之中，陰又得位，此卦辭所云有孚心亨者，處險如此，行宜有尚，故無咎。象曰：樽酒簋貳，剛柔際也。上比五陽為坎酒，下比三陰為震樽簋，故曰剛柔際也。

Duolong'a cited Zheng Xuan's words: "Er" means to match or accompany, referring to a single vessel of wine paired with a serving dish. According to ritual, when a minister of the Son of Heaven went abroad to meet a feudal lord, the host country would set out wine vessels on a stand and pair them with a serving dish, offering "yuanjiu" which is plain water in place of wine, and using only earthenware vessels. They did not emphasize elaborate ceremonial forms, but relied on sincerity to establish friendly relations. The trigram Kan represents the mind, and the line six in the fourth is located in the middle of the six lines. A yin line in a yin position is appropriate, which is exactly what the hexagram statement says: "There is sincerity, the mind is harmonious." Being in a dangerous situation yet maintaining such conduct, one's actions naturally deserve commendation, hence there is no fault. The Small Image Commentary says: one vessel of wine and two serving dishes, indicating the meeting of yin and yang here. Duolong'a said: the line six in the fourth is closely adjacent above to the line nine in the fifth, which is yang, representing the wine of Kan; and closely adjacent below to the line six in the third, which is yin, representing the vessel and serving dish of Zhen. Therefore, it is said that yin and yang meet here.

九五：坎不盈，祇及平，無咎。祇，適也。五雖居重坎之上，而卦爻未竟，上餘一陰，又為互艮，坎水遇艮，是為止水，乃水不盈坎而適及平坎之時也。坎平漸盈，盈餘則流，此僅及平而尚未盈，是待盈以流行者。二五兩陽得中，二不如五得位，故無咎。象曰：坎不盈，中未大也。坎以出險為有功，而上六在前，尚未出坎，是得中猶未大也。

The line statement of the fifth line says: The water in the pit has not yet filled up, but it is just level with the mouth of the pit, so there is no fault. Duolong'a says: "Zhi" means just right. Although the fifth line is in the upper trigram of Kan (water), the six lines have not yet all been completed, and there is still one yin line above. It is also the mutual trigram Gen (mountain). When water meets mountain, it becomes water that stops and does not flow, which is exactly the situation when the water in the pit is just level with the mouth and has not yet filled it up. After the water is level with the mouth, it will gradually fill up, and when it overflows, it will flow away. Now it is only level and not yet full, which is a state waiting to fill up and then flow. The two yang lines, the second and the fifth, are both in the center. The second line is not as central and appropriate as the fifth line, so it says "no fault." The Small Image Commentary says: The water in Kan has not yet filled up, which is being in the center but still not able to be extensive. Duolong'a says: The trigram Kan values escaping the danger as a merit, but the sixth line is still blocking the way. The fifth line has not yet escaped from Kan, so although it is on the central path, it is still not extensive enough.

上六：繫用徽纏，寘于叢棘，三歲不得，凶。上亦陰柔無才，失濟涉之道而入于坎窞，如用徽纏繫之，寘之叢棘之中，至於三歲猶不能改過者。繫，拘也；徽纏，繩也。《九家易》曰：坎為叢棘，為法律。鄭氏曰：三五互體艮，又與震同體，艮為門闕，於木為多節，震之所有為叢棘之類，門闕之內有叢棘多節之木，是天子外朝左右九棘之象也。

The statement of the sixth line at the top says: They are bound with ropes and confined among brambles, unable to be released for three years, which is dangerous. Duolong'a says: The sixth line at the top is also a yin and weak line, lacking ability, having lost the way to cross over danger and falling into the pit of Kan. It is like being bound with ropes and left among brambles, and after three years still unable to change. "Xì" means to be confined, and "huī chán" means ropes. The "Nine Schools Commentary on the Yi" says that Kan takes the image of brambles and laws. Zheng Xuan says: From the third line to the fifth line forms the mutual body of Gen, and Gen also shares the same body as Zhen; Gen takes the image of gates and palaces, which among wooden things are trees with many knots. Zhen produces exactly brambles, and gates and palaces are surrounded by trees with many knots of brambles, which is the image of the Son of Heaven planting nine brambles on both sides of the outer court.

外朝者，所以詢事之處也。左嘉石，平罷民焉；右肺石，達窮民焉。罷民，邪惡之民也。上六乘陽，有邪惡之罪，故縛以徽纏，寘于叢棘，而使公卿以下議之。其害人者，置之圜土而施職事焉，以明刑恥之。能復者，上罪三年而赦，中罪二年而赦，下罪一年而赦。不得不自思以得正道，終不自改而出諸圜土者殺，故曰凶。象曰：上六失道，凶三歲也。

Duolong'a cited Zheng Xuan's words saying: The so-called "outer court" is where the Son of Heaven consults on state affairs. On the left, the Ji Shi is set up to educate those who behave improperly; on the right, the Fei Shi is set up for the poor and helpless to appeal. "Bamin" refers to evil people. The sixth line at the top, with a yao of yin, dominates the yang of the fifth line, committing the crime of evil, so it is bound with ropes and confined among brambles, to be handled by officials below the ministers. Those who harm others are imprisoned in the "huan tu" or prison city, assigned to labor, and subjected to clear punishments to make them ashamed. Those who repent are pardoned after three years for serious crimes, two years for medium crimes, and one year for minor crimes. The criminal cannot help but reflect and return to the right path; those who refuse to repent and are expelled from the huan tu are executed. Therefore, it is said "feng" (a bad omen). The "Small Image Commentary" says: The sixth line loses the correct path, and the dangerous situation will last for three years.

【離下離上，中互兌巽】重離純卦。離：利貞亨，畜牝牛吉。上卦下卦皆離，卦仍名離。離利於正，正則亨通。離得坤之中氣，坤為牛，故離亦為牛。《九家易》曰：離為牝牛。是牝牛離象也。牛牲柔，牛至於牝，則性愈順。蓋離象為火，其性燥，失其道則傷害萬物，惟以順行之，則能輔相天地以成生育之功，如畜牝牛則吉矣。

This hexagram has the lower trigram as Li (Fire) and the upper trigram also as Li (Fire), with the intermediate trigrams being Dui (Lake) and Xun (Wind). It is a pure hexagram formed by two overlapping Li trigrams. The hexagram statement says: The trigram Li is favorable for maintaining correctness and achieving success; it is auspicious to raise a mother cow. Duolong'a says: Since both the upper and lower trigrams are Li, the entire hexagram is still named Li. Li is favorable for following the correct path, and correctness leads to success. The trigram Li is formed by taking the middle line of the trigram Kun (Earth). Since Kun is symbolized by a cow, Li is also symbolized by a cow. The Nine Schools of the Book of Changes say that Li represents a mother cow, showing that a mother cow is indeed the symbol of Li. Cows by nature are gentle, and when they become mother cows, their nature becomes even more docile. The trigram Li is symbolized by fire, which has a fierce and intense nature. If it loses the correct path, it will harm all things. Only by using gentleness to guide it can it assist heaven and earth in nurturing all creatures—just as raising a mother cow is auspicious.

彖曰：離，麗也。日月麗乎天，百穀草木麗乎土，重明以麗乎正，乃化成天下。柔麗乎中正，故亨，是以畜牝牛吉也。離者，麗也，謂附麗也。一陰麗於二陽之中，離為火，火必有所麗而後生，故離之德曰麗。夫物之有所麗者，不獨火也，即日月麗天，百穀草木麗土，何莫非麗？五為天位，離為日，離下伏坎為月，故曰日月麗乎天。二為地位，是謂之土，二至四為互巽，巽為草木，巽下伏震，震為百穀，故曰百穀草木麗乎土。

The Commentary on the Judgment says: "Li" means attachment. The sun and moon are attached to the sky, and all grains and plants are attached to the earth; overlapping brightness is attached to the right path, thus nurturing and forming the world. Soft lines are attached to the central and upright position, so they are smooth and prosperous, hence it is auspicious to raise a cow. Duolong'a explains: "Li" is "Li", meaning attachment. A yin line is attached between two yang lines; "Li" takes the image of fire, which must be attached to something in order to burn, so the virtue of "Li" is called "attachment". All things are attached, not only fire: the sun and moon are attached to the sky, and all grains and plants are attached to the earth, which is not the case? The fifth line is the heavenly position, and "Li" takes the image of the sun; the hidden "Kan" beneath "Li" takes the image of the moon, so it says "the sun and moon are attached to the sky". The second line is the earth position, that is, the earth; from the second line to the fourth line is the mutual structure of "Xun", which takes the image of grass and trees; the hidden "Zhen" beneath "Xun" takes the image of grains, so it says "grains and grasses are attached to the earth".

離為明，二五為離主爻，俱得正位，上下皆明，故曰重明以麗乎正。人君體離之義，南面而治天下，嚮明化成可期。二五為柔，柔麗於陽，二得正，五亦得中，惟中正故亨也。離之二五為陰，得坤中氣，是謂之牛；離又陰體，是為牝牛。牛本順物，又為牝，則順而且柔。火德雖明，其性過燥，有牝牛之柔順，則得中和，可以生物而不至於傷，用離象者如畜牝牛則吉矣。坎離變對，坎中吉而外凶，蓋坎水外溢則氾濫無歸也；離中凶而外吉，蓋離火外見則光遠有耀也。

Duolong'a said: The trigram Li takes the image of brightness. The second and fifth lines are the main lines of Li, and both are in their proper positions. The upper and lower trigrams are both bright, so it is said, "The brightness is repeated and shines upon the correct path." A ruler who understands the meaning of the trigram Li faces south to govern the world, and promotes education and cultivation in the direction of brightness, and the success of cultivation can be expected. The second and fifth lines are both yin lines, and yin relies on yang. The second line is both central and correct, and the fifth line is also central, and only by being central and correct can there be smoothness. The second and fifth lines of Li are yin lines, and they receive the middle energy of Kun, so they are called "oxen." Since Li itself is a yin trigram, it is called "female ox." An ox is a creature that is gentle, and being female adds another layer of gentleness. Although the fire trigram is bright, its nature is too fierce and hot. With the gentleness of a female ox, it can attain the harmonious energy, thus being able to nurture all things without harming them. Those who use the image of Li should act like raising a female ox, which is auspicious. Kan and Li are opposite to each other: Kan is good in the middle but bad on the outside, because the water of Kan, once overflowing outside, will flood without a place to return. Li is bad in the middle but good on the outside, because the fire of Li, once appearing outside, will illuminate far away and shine brightly.

象曰：明兩作離，大人以繼明照于四方。鄭氏曰：明兩者，取君明上下以明德相承，且於天下之事無不見也。蓋離為火、為日，故曰明；卦為重離，故曰兩作；上離繼下離，故曰繼明。中互巽兌，離下伏坎，巽東兌西，離南坎北，四方也。

The Great Image Commentary says: Two lights rise up, which is the image of the Li hexagram; thus, the great person shines continuously with bright light over all directions. Duolong'a cites Zheng Xuan's words: "Two lights" refers to the meaning of the sovereign's virtue being passed down both above and below, and having a view of all matters under heaven. The Li hexagram takes the image of fire and the sun, so it is called "bright"; since this hexagram consists of two Lises, it is called "two lights"; the upper Li follows the lower Li, so it is called "continuing bright." The interacting elements within the hexagram include Xun and Dui, and Kan is hidden beneath Li. Xun is located in the east, Dui in the west, Li in the south, and Kan in the north, which is why it is called "four directions."

初九：履錯然，敬之無咎。離為日，離日初見，光采錯然。錯，紛錯也。履地之頃，則已光華發越，如人於踐履之初，禮文秩然也。離火主禮，故云履；離體中虛，故云敬。敬以行禮，則履無失，宜無咎也。象曰：履錯之敬，以辟咎也。內敬則外鮮失，敬以避咎，故無咎。闢、避同。

The line statement for the first line (Initial Nine) says: The steps are crossing and just beginning to move, but if one maintains reverence and caution, there will be no mistakes. Duolong'a explains: The trigram Li (Fire) takes the image of the sun. When the sun first appears, its light is scattered and crosses over; "错" means crossing and being disorderly. At the moment the sunlight touches the ground, its brilliance spreads out, just as when a person begins to walk, the rituals and etiquette are orderly. The trigram Li (Fire) in the five constants represents "ritual propriety," so it is said "to walk" or "to practice"; the middle of the trigram Li is empty, so it is said "reverence," for humility allows reverence. By approaching rituals with reverence, one's actions will not be mistaken, thus there is no error. The Small Image Commentary says: Walking with crossing steps but maintaining reverence is used to avoid faults. Duolong'a says: Inner reverence and caution lead to fewer external mistakes; using reverence to avoid faults, thus there is no error. "辟" and "避" are the same character.

六二：黃離，元吉。乾索坤中成離，離得坤氣，坤為黃，故曰黃離。黃為中色，離象得之，居中得正，如日方中，光被四表也，故元吉。象曰：黃離元吉，得中道也。二五俱得中，離為中女，五之陰居陽位，不若二之陰居陰位為得正也。二為卦主，故元吉也。

The line statement for the second line says: yellow adheres, great auspiciousness. Duolong'a says: Qian seeks the middle line of Kun to form Li, so Li receives the qi of Kun; since Kun's color is yellow, it is called 'yellow Li'. Yellow is the central color among the five colors, and Li receives it. Moreover, the second line is in the center and in the proper position, like the sun at noon, shining over all directions, which is what the Book of Documents, Yao's Classic says 'light spreads to the four quarters'. Therefore, it is great auspiciousness. The Small Image Commentary says: yellow Li brings great auspiciousness, for it has attained the middle way. Duolong'a says: both the second line and the fifth line are in the center, and Li is originally the middle female. However, the fifth line is a yin line in a yang position, which is less proper than the second line, a yin line in a yin position, which is more balanced and upright. The second line is the main line of the entire hexagram, so it is called 'great auspiciousness'.

九三：日昃之離，不鼓缶而歌，則大耋之嗟，凶。三居互巽互兌之間，兌位西，巽為入，日入西隅，則日昃矣。光陰易逝，時不再來，倘不及時為樂，則老耋將至，嗟無及也。耋，八十之稱，三為內卦之終，故云大耋。虞氏曰：巽為號。號呼出於兌口，故云暛。《九家易》曰：鼓缶者以目下視，離為大腹瓦缶之象，謂不取二也。

The Line Statement of the Third Line says: When the sun is westward, it is attached; if one does not sing by striking the clay pot, then one will lament with the sorrow of old age and decline, which is dangerous. Duolong'a says: The Third Line is located between the Inner Trigram of Xun and the Inner Trigram of Dui. The direction of Dui is west, and the virtue of Xun is to enter. The sun entering the western corner is when the sun has already tilted westward. Time passes quickly, and time does not return; if one does not enjoy life in time, old age will come, and then lamentation will be too late. "Diè" refers to the age of eighty, and the Third Line is at the end of the Inner Trigram, so it is called "great old age." Yu Fan says that Xun is taken as a call, and the sound of calling comes from the mouth of Dui, so it is called "lament." The Nine Schools' Commentary says: The person striking the clay pot is looking down, and Li is taken as a large belly, which is the image of the clay pot. This refers to the Third Line not approaching closely to take the Second Line.

歌者口仰向上，謂兌為口而上取五也。火性炎上，故三欲取五。樂極復悲，不能自主，始則惟知逸豫，任意蹉跎；繼則回思少壯，空負歲月。詩云：少年不努力，老大乃傷悲。此之謂矣。象曰：日昃之離，何可久也。日既西昃，不據二而上取五，歌嗟迭來，日不長昃，人不長耋也。

Duolong'a said: Singers lift their mouths upward, which means the trigram Dui, representing mouth, takes the image of upward movement, and nine in the third line seeks six in the fifth. Fire has an upward nature, so nine in the third line desires to reach six in the fifth. However, when music reaches its peak, it turns into sorrow, and one cannot control it. At first, one only knows comfort and enjoyment, letting time pass by; later, upon recalling youth, one realizes that time has been wasted in vain. The ancient poem, which is the Han Yuefu "Chang Ge Xing," says: "If young people do not strive, they will regret in old age." This describes exactly such people. The "Small Image Commentary" says: "The attachment at the time when the sun is setting, how can it last long?" Duolong'a said: When the sun has already set, nine in the third line does not rely on the nearby six in the second line but instead seeks six in the fifth, thus alternating between song and sigh. The sun cannot remain in the setting position for long, and people cannot remain in old age for long.

九四：突如其來如，焚如死如棄如。下離甫終，上離突至，以火繼火，其來突然，故曰突如其來如也。四為互巽，巽為木，木之上下皆火，是木已為火焚。夫火雖附木而生，火亦焚燼而死，至火已死，灰亦勿用，死矣棄矣。焰盛則易燼，灰死不再然，人當思所以防患之道，自處以有餘也。象曰：突如其來如，無所容也。火原附木以容身，至已焚棄，火亦自容無所也。

The fourth line statement says: suddenly rushing up, burning, then dying out, and being discarded. Duolong'a says: the lower trigram Li has just finished, and the upper trigram Li suddenly follows, with fire following fire, coming on suddenly, so it is said 'suddenly rushing up'. The fourth line belongs to the interacting trigram Xun, which takes the image of wood. This piece of wood has fire above and below, indicating that the wood has already caught fire. Although fire depends on wood to arise, fire eventually turns to ashes and dies out; when the fire has died, the remaining ashes are of no use, which is 'dead and discarded'. The stronger the flame, the quicker it burns out; dead ashes cannot be rekindled. People should think about ways to prevent disasters and leave room for themselves everywhere. The Small Image Commentary says: suddenly rushing up, with nowhere to take refuge. Duolong'a says: fire originally relies on wood to take refuge, but when the wood is burned up and discarded, the fire itself has nowhere to take refuge.

六五：出涕沱若，戚嗟若，吉。五為離中，離為目，又為互兌，兌為澤，兌澤之液出於離目，則象涕；下連互巽，巽為號，號呼之聲出於兌口，則象嗟。出涕至於沱若，憂戚至於嗟若，危懼亦云至矣。然日逸樂則德日昏，日事惕厲則德日顯，五之吉，吉以此也。象曰：六五之吉，離王公也。五為君位，安樂以處之則死，憂患以處之則生，五為離中之王公，故有此象。

The line statement of the fifth line says: tears flow like rain, sorrow and lamentation, which is auspicious. Duolong'a says: the fifth line is located in the center of the trigram Li, which symbolizes the eye; it also belongs to the interacting trigram Dui, which symbolizes a marsh. The water from the marsh flows out of the eye of Li, symbolizing tears. Further, it connects with the interacting trigram Xun, which symbolizes a call or cry, and the sound of crying comes from the mouth of Dui, symbolizing lamentation. Tears flow in abundance, sorrow is profound and continuous, indicating that the mind is in extreme danger and fear. However, if one indulges in ease day by day, virtue becomes increasingly obscured; if one remains vigilant and self-disciplined day by day, virtue becomes increasingly clear. The auspiciousness of the fifth line lies precisely here. The Small Image Commentary says: the auspiciousness of the fifth line is because it is associated with the position of a prince or duke. Duolong'a says: the fifth line represents the position of a ruler. If one treats this position with comfort and ease, it will lead to downfall; if one treats it with concern and vigilance, it will lead to survival. This is exactly what Mencius said: one is born through hardship and dies through ease. The fifth line is the ruler located in the center of Li, thus having this symbolic meaning.

上九：王用出征，有嘉【句】，折首獲匪其醜，無咎。五為王，上居五上，又為陽剛，宜為王用。離為甲冑、為戈兵，是出征象也。乾索坤中為離，乾首不見，虞氏曰：離為折首。坤為眾象丑，離僅得坤之中，故曰獲匪其醜。上以陽剛之才，居至明之位，出征有功，深可嘉美，僅戮渠魁，不欲獲其餘黨，殲盡丑類，恩威兼用，厥績懋焉，故無咎。象曰：王用出征，以正邦也。

The statement of the fifth line says: The king sent him to lead an army for military campaign, achieving a glorious merit; he beheaded the principal criminal, but did not capture his followers, thus having no fault. Duolong'a said: The fifth line is the king, and the upper nine is above the fifth line, being a man of yang strength, thus being suitable for the king's use. The trigram Li is taken as armor and weapons, which is the image of military campaign. The trigram Qian seeking the middle line of Kun forms Li. The 'head' symbolized by Qian disappears, so Yu Fan said that Li is taken as 'breaking the head,' meaning beheading. The trigram Kun is taken as the multitude, and 'chou' means the multitude. Since Li only takes the middle line of Kun and not the whole, it is said 'obtaining is not the multitude,' meaning that the captives are not the whole group. The upper nine, with his yang strength, is in a very clear position, leading an army to achieve military merit, which is very commendable. He only beheaded the principal criminal, not willing to capture all the followers or kill all the enemy troops, thus combining virtue and authority, achieving great merit, hence having no fault. The Small Image Commentary says: The king sent him to campaign, in order to correct the state.

慧珠閣原本。岫巖多隆阿雯溪。周易下經（一）。

This volume is based on the original edition from Hui Zhu Ge. The author is Duolong'a from Xiuyan, with the courtesy name Wenxi. The following explanations are of the first part of the Lower Canon of the Zhou Changes, including the six hexagrams: Xian, Heng, Duan, Da Zhuang, Jin, and Ming Yi.

【艮下兌上，中互巽乾】否：咸為三陰三陽卦，自否來。虞氏曰：坤三至上成女，乾上之三成男。蜀才曰：此本否卦，六三升上，上九降三。咸：享，利貞，取女吉。上經首乾坤者，天地也；下經首咸恆者，夫婦也。天地為物生之始，夫婦為人生之始，夫婦以咸成，故艮兌兩合之卦曰咸。天地在物生之先，故乾坤皆言元；若夫婦亦天地所生之物，在天地生物之後，故惟言亨利貞。取女者，既取者為婦，未取者為女，如體咸義，嘉會合禮，利物和義，貞固幹事，有此三德，取女以成夫婦，則亦吉矣。

This hexagram has the lower trigram Gen (Mountain) and the upper trigram Dui (Lake), with the intermediate trigrams Xun (Wind) and Qian (Heaven). It originates from the hexagram Po (Obstruction): Xian (Attraction) is a hexagram of three yin and three yang lines, formed by transformation from Po. Yu Fan said: The third line of Kūn (Earth) rises to the upper position to form Dui, which is the Young Girl; the upper line of Qian drops to the third position to form Gen, which is the Young Boy. Shu Cai said: This hexagram originally is Po, with the sixth line rising to the upper position and the upper line dropping to the third position. The hexagram statement says: Xian, it is smooth, favorable to maintain the correct path, and it is auspicious to take a wife. Duolong'a said: The upper section begins with Qian and Kūn, discussing heaven and earth; the lower section begins with Xian and Heng (Permanence), discussing husband and wife. Heaven and earth are the beginning of all things, while husband and wife are the beginning of human reproduction. Husband and wife are formed through mutual attraction, so the combination of Gen and Dui is called Xian. Heaven and earth come before all things, so both Qian and Kūn discuss "yuan"; as for husband and wife, they are things produced by heaven and earth, appearing after heaven and earth produce other things, so they only discuss "hen, li, zhen". The term "taking a wife" refers to a woman who has already entered the family as "fu" and one who has not yet entered as "nü". If one can understand the meaning of Xian and achieve what the Wenyan of Qian says: "A harmonious meeting is sufficient for propriety, benefiting things is sufficient for righteousness, firmness and steadfastness are sufficient for affairs," possessing these three virtues and then taking a wife to form a husband and wife relationship, it will be auspicious.

彖曰：咸，感也，柔上而剛下，二氣感應以相與，止而說，男下女，是以亨利貞，取女吉也。天地感而萬物化生，聖人感人心而天下和平，觀其所感，而天地萬物之情可見矣。咸者何？感也。兌為澤，艮為山，山澤以氣相通，而兌為少女，艮為少男，男女以禮相配，是山澤以氣感，男女以禮感，故曰感也。此卦自否來，以坤之三柔往上為兌，是為柔上；以乾之上剛來下為艮，是為剛下。乾坤易為艮兌，父母易為男女，艮止應兌說，是為二氣相與。鄭氏曰：與猶親也。則是感應以正也。

The Commentary on the Judgment says: "Xian" meanssympathetic response, which is mutual response. A yin line rises and a yang line descends, so the energies of yin and yang respond to each other and become close; one remains still while the other is joyful, the man is subordinate to the woman, hence it is smooth and favorable for upholding the right path, and marriage is auspicious. Heaven and earth respond to each other and thus all things are generated and nurtured; the sage moves the hearts of people and thus the world becomes peaceful. By observing what they respond to, the true nature of heaven, earth, and all things becomes visible. Duolong'a explains: "Xian" is what? It is "feeling" or "response." Dui is the marsh, Gen is the mountain, and the mountain and marsh communicate through their energies; Dui is the young woman, Gen is the young man, and the man and woman are matched according to propriety. Thus, the mountain and marsh respond through their energies, and the man and woman respond through propriety, hence it is said, "Xian, feeling." This hexagram comes from the hexagram of Po: the third line of Kūn, a yin line, is moved up to become Dui, which is "yin above"; the top line of Qián, a yang line, is moved down to become Gen, which is "yang below." The trigrams Kūn and Qián are replaced by Gen and Dui, and the parents are replaced by the young man and young woman; the stillness of Gen and the joy of Dui correspond with each other, which is the mutual interaction of the two energies. Zheng Xuan says: "Yu" means to be close. This shows that response must be based on the right path.

男居女下，是男先於女。禮曰：男子親迎，男先於女，剛柔之義也。則是感應以禮也。正而有禮，此所以亨利貞取女吉也。夫夫婦一小天地也，夫婦以有所感而人道成，猶之天地以有所感而萬物生。是以繼天地之聖人，體咸感之義以感人心，而父子君臣上下皆有禮義以相接，天下和平焉。是天地萬物之情不可見，以有所感而見，有以觀之，其意得矣。

Duolong'a said: The man is below the woman, which means the man takes the initiative first. The Book of Rites, Jiutesi, says: The man personally goes to marry the woman; the man comes before the woman, which is exactly the principle of the interaction between the strong and the gentle. Thus, the感应 must also be in accordance with propriety. Being correct and having propriety, this is the reason why the Hexagram Statement says "smooth, beneficial, and correct, taking a wife is auspicious." The husband and wife form a small universe: husband and wife, through mutual感应, establish the principles of human relationships, just as heaven and earth, through mutual感应, bring about the generation of all things. Therefore, the sages who inherit the achievements of heaven and earth, by understanding the meaning of the Xian Hexagram's mutualsympathetic response, move the hearts of people, thus enabling father and son, ruler and subject, and superiors and inferiors to relate to each other with propriety and righteousness, and the world becomes peaceful. The actual nature of heaven and earth and all things is originally invisible, but because of "感应," it becomes apparent; as long as one is good at observing this "感应," its meaning can be understood.

象曰：山上有澤，咸；君子以虛受人。澤水在下，今有于山上，是山以虛受澤也，故君子體之，亦以虛受人也。蓋卦自否來，以坤之上受乾之上。虞氏曰：坤為虛，乾為人。故曰以虛受人。初六：咸其拇。卦辭以禮感言，故曰吉；爻辭以形感言，故多凶。卦體以人取象，中三陽為身，上陰為口，下二陰則足也。初居下位，以足言之，則為足之大指，是拇也。感僅及拇，所感甚微，然既為所感，則已動而不靜，未能體艮止之義守本位矣。象曰：咸其拇，志在外也。外，四也。

The Great Image Commentary says: Mountains have a pond on top, which is the Hexagram of Xian; therefore, the gentleman thus empties his heart to receive others. Duolong'a says: Ponds should be in low places, but now they are on the mountain, which means the mountain uses its own emptiness to contain the pond, so the gentleman takes this as a model and also empties his heart to receive others. This hexagram comes from the hexagram of Po, using the top line of Kūn to receive the top line of Qián. Yu Fan says Kūn takes the image of emptiness and Qián takes the image of people, so it says "to receive others with emptiness." The line statement of the initial line says:感应 to his big toe. Duolong'a says: The hexagram statement refers to the sense of propriety, so it says "auspicious"; the line statement refers to the physical sense, so it often mentions "adverse." The hexagram is taken as the human body: the middle three yang lines are the trunk, the upper yin line is the mouth, and the lower two yin lines are the feet. The initial line is at the lowest position, which corresponds to the big toe, that is, "big toe." Thesympathetic response reaches only the big toe, which is extremely slight; however, since it has already been moved, it is no longer still, and thus cannot understand the meaning of Gen's stillness to stay in its place. The Small Image Commentary says:感应 to the big toe, is the mind already turning outward. Duolong'a says: "Outward" refers to the ninth line in the fourth position.

六二：咸其腓，凶，居吉。拇之上則為腓，腓，足膊也。感漸及上，已至於腓，腓體主動，妄動則凶。然陽動陰靜，二以陰居陰位，又在艮中，體艮止之義以居之則吉矣。象曰：雖凶居吉，順不害也。陰居陰位為順，互巽亦為順，順故不以妄動致害也。

The line statement for the second line says: It responds to the calf of the leg, which is dangerous; if one remains still and settled, it is auspicious. Duolong'a says: The big toe pointing upwards is the calf, and 'fei' refers to the muscle on the calf. The response moves gradually upward, having reached the calf; the calf is the part responsible for movement, and any reckless action leads to danger. However, yang is active and yin is still; the second line, being a yin line in a yin position, is also within the mountain trigram, which embodies stillness. Therefore, by understanding the meaning of stillness and remaining settled, it becomes auspicious. The small image commentary says: Although it is said to be dangerous, remaining still brings auspiciousness, because being gentle and compliant avoids harm. Duolong'a says: A yin line in a yin position is compliant; the interacting trigram of wind also signifies compliance. Because of compliance, there is no harm caused by reckless action.

九三：咸其股，執其隨，往吝。腓之上為股，三為互巽之中，巽又為股，是咸其股也。虞氏曰：巽為隨。三自否之上來，上為正應，本欲往上，而三與二同體，二為三隨，執其隨，三亦不能前往，庶幾無吝疵耳。象曰：咸其股，亦不處也，志在隨人，所執下也。處，止也。二以咸腓不處，三亦以咸股不處。二為三之隨，三居上下卦之間，中心無主而志在所隨之人，二在三下，是所執者在下，三亦由執二而不往也。

The third line statement says: Thesympathetic response reaches his thigh, he embraces the person he follows, and goes forward with regret. Duolong'a says: The thigh is above the calf, and the third line is in the middle of the mutual trigram Xun, and Xun takes the image of the thigh, so it says 'thesympathetic response reaches the thigh'. Yu Fan says Xun takes the image of following. The third line originally comes from the upper line of the Po hexagram, and the upper sixth line is its corresponding line. It originally wanted to go upward; but the third line is in the same trigram as the second line, and the second line is the follower of the third line. It embraces this follower and cannot move forward, thus almost avoiding regret. The Small Image Commentary says: The感应 reaches the thigh, which also indicates unwillingness to stay still; the mind is inclined to follow others, and what is held is something below. Duolong'a says: 'To be in a place' means to stop and not move. The second line, because of 'the感应 reaches the calf', is unwilling to stay still, and the third line, because of 'the感应 reaches the thigh', is also unwilling to stay still. The second line is the follower of the third line, and the third line is between the upper and lower trigrams, with no firm resolve and only thinking about the person it follows. The second line is below the third line, so what it holds is below, and the third line, because it embraces the second line, cannot move forward.

九四：貞吉，悔亡，憧憧往來，朋從爾思。四之上下皆陽，不為陰感，故貞吉悔亡。而又言思者，以四為心位故也。心有所感而後有思，心之感宜正，惟貞乃吉。倘或不然而往來憧憧，上往為九五所阻，下來為九三所隔，則是從爾思者僅有私朋，豈能遠大？憧憧，意不定貌。思以有所限而狹，何以應天下事也？非感之善者矣。象曰：貞吉悔亡，未感害也；憧憧往來，未光大也。貞吉則無所感害陰也，四之上下皆陽，故曰未感害。憧憧則不能貞矣。

The line statement for the fourth line says: If one holds to the correct path, it will be auspicious, and regret will vanish; if one's mind is uncertain and wavering, only one's own faction will follow one's thoughts. Duolong'a says: The fourth line is surrounded by yang lines above and below, not influenced by yin lines, so holding to the correct path brings auspiciousness and the disappearance of regret. The line statement also mentions 'thoughts' because the fourth line corresponds to the position of the heart. Thoughts arise from the heart's response, and the heart's response should be correct, for only correctness brings auspiciousness. If one does not do this, but instead wavers in thought, going upward it is blocked by the fifth line, going downward it is blocked by the third line, then only a small group of followers will follow one's thoughts, how can this be enduring and expansive? 'Chongchong' refers to the state of the mind being restless and uncertain. The mind, constrained by limitations, becomes narrow, and how can it deal with the affairs of the world? This is not the mark of a good response. The Small Image Commentary says: Holding to the correct path brings auspiciousness and the disappearance of regret, meaning it has not yet been harmed by response; the mind being uncertain and wavering means it is still not expansive. Duolong'a says: Holding to the correct path avoids harm from yin lines; since the fourth line is surrounded by yang lines above and below, it is said 'not yet harmed by response.' Once the mind becomes restless and uncertain, it can no longer hold to the correct path.

九五：咸其脢，無悔。脢，脊肉也，脢與心背，心有覺而脢無覺，所感在此，則無憧憧之患，故無悔。象曰：咸其脢，志末也。有感則心有所之矣，末，上也。上六：咸其輔頰舌。上為兌口，故象輔頰舌，口有所感而言出焉。上自否之三來上，原為乾，乾為言，易乾為兌，是以乾言而送諸兌口也。鄭氏曰：咸道極薄，徒送口舌言語相感而已。象曰：咸其輔頰舌，滕口說也。滕，鄭氏、虞氏作媵，注云送也，滕、騰、媵古字通，《燕禮》《大射》媵觚於賓，《楚辭·九歌》魚鱗鱗兮媵予。

The line statement of the Nine in the Fifth says: It responds to the flesh on the back, without regret. Duolong'a says: "Mei" refers to the flesh on the back, which is opposite the heart, one in front and one behind. The heart has perception while the mei does not. Since the response is here, there is no problem of wavering thoughts, hence no regret. The Small Image Commentary says: The response is to the back, and the mind is at the end. Duolong'a says: When there is a response, the mind immediately goes there; "end" refers to the upper position. The line statement of the Sixth at the Top says: It responds to the jaw, cheek, and tongue. Duolong'a says: The Sixth at the Top is the trigram of the mouth, so it takes the image of the jaw, cheek, and tongue. When the mouth has a response, speech comes out. The Sixth at the Top originally was the third line of the Not-Yet卦, which belonged to the trigram of Heaven. Heaven takes the image of speech; now Heaven has become the trigram of the mouth, so the speech of Heaven is sent out through the mouth. Zheng Xuan says: This way of mutual response is the most superficial, merely verbal communication. The Small Image Commentary says: The response is to the jaw, cheek, and tongue, which is just verbal. Duolong'a says: The character "teng" is written as "ying" by both Zheng Xuan and Yu Fan, and the explanation is "to send." The characters "teng," "teng," and "ying" were used interchangeably in ancient times. In the "Yili · Yan Li" and "Da She Li," there is "ying gu at the guest," meaning to present a wine cup to the guest. In the "Chu Ci · Jiugong," there is "yu lin lin xi yingyu," meaning fish swimming in groups to send.

【巽下震上，中互兌乾】泰：恆為三陽三陰卦，自泰來。荀氏曰：乾氣下終，始復升上居四也；坤氣上終，始復降下居初也。虞氏曰：泰乾初之坤四。蜀才曰：此本泰卦六四降初，初九升四。恆，亨，無咎，利貞，利有攸往。情慾之感，少者為甚，故少男少女兩合之卦曰咸。至於有室有家，已非一日，內外交助，始終無間，則宜歸諸長者，故巽下震上之卦名恆。恆惟亨通乃得無咎；恆又利於貞正，惟正始恆也；恆又利於攸往，攸往利乃亨、無咎也。

The lower trigram of the Hexagram of Constancy is Xun (Wind), and the upper trigram is Zhen (Thunder). The lines two to four form the trigram Dui (Lake), and the lines three to five form the trigram Qian (Heaven). This hexagram comes from the Hexagram of Great Passage: the Hexagram of Constancy is composed of three yang lines and three yin lines. Xun Shuang said that the trigram Qian (Heaven) of the Hexagram of Great Passage descends to the bottom and reaches its limit, then rises again to the fourth line; the trigram Kun (Earth) ascends to the top and reaches its limit, then descends again to the first line. Yu Fan said that this is the Hexagram of Great Passage with the line Nine at the Beginning of Qian moving to the fourth line of Kun. Shu Cai said that this hexagram originally comes from the Hexagram of Great Passage with the line Six in the Fourth moving down to the first line and the line Nine at the Beginning moving up to the fourth line. The Hexagram Statement says: Constancy, smooth, no fault, advantageous to maintain the correct path, advantageous to go forward. Duolong'a explained: emotional responses are most intense in youth, so the hexagram of mutual attraction between a young man and a young woman is called Xian. But when they get married and establish a household, it is not something that can be done in a day or two. They support each other internally and externally, and maintain a continuous relationship, so it is appropriate to associate this with the older generation. Therefore, the hexagram of Constancy is named with Xun (Wind) in the lower position and Zhen (Thunder) in the upper position. Constancy must be smooth in order to have no faults; constancy also benefits from maintaining the correct path, because only by starting on the right path can constancy be achieved; constancy also benefits from going forward, because smooth progress allows for constancy without faults.

彖曰：恆，久也。剛上而柔下，雷風相與，巽而動，剛柔皆應，恆。恆亨無咎，利貞，久於其道也。天地之道，恆久而不已也。利有攸往，終則有始也。日月得天而能久照，四時變化而能久成，聖人久於其道而天下化成。觀其所恆，而天地萬物之情可見矣。恆者何？久也。卦自泰來，以泰之初往上居四，是為剛上；以四之柔下來於初，是為柔下。剛宜升上，柔宜降下，如是則尊卑有序，故能久。剛上則變坤為震，柔下則變乾為巽，震雷巽風，兩相親與，雷起風從，風行雷應，如是則聲氣相通，故能久。且以卦德言之，則為巽順以動；以卦體言之，則又剛柔相應。凡此皆可久之道也，故曰恆久也。

The Commentary on the Judgment says: "Heng" means constancy. The strong lines ascend, the yielding lines descend, thunder and wind support each other, the yielding is also active, and the strong and yielding lines correspond with each other. This is Heng. Heng is smooth, without fault, and favorable to maintaining the right path, because it can maintain its constant adherence to the right path. The way of heaven and earth is constant and unceasing. "It is favorable to go somewhere" because the end of one phase is the beginning of another. The sun and moon follow the way of heaven and earth, thus being able to shine constantly; the four seasons change in succession, thus being able to constantly generate all things. The sage maintains his way constantly, thus achieving the success of the world's education. Observing what is constant in a single thing or event, one can see the actual nature of heaven and earth and all things. Duolong'a explains: "Heng" is what? It is constancy. This hexagram comes from the hexagram Tai. The line Nine at the Beginning of Tai moves up to the fourth position, which is "the strong above"; the original fourth line, which was yielding, moves down to the first position, which is "the yielding below." The strong should ascend, and the yielding should descend; thus, the hierarchy is properly ordered, so it can be constant. When the strong line ascends, the lower trigram K'un becomes Zhen (Thunder); when the yielding line descends, the upper trigram Qian becomes Xun (Wind). Zhen is Thunder, Xun is Wind, and the two support each other: when thunder sounds, wind follows, and when wind moves, thunder responds. Thus, their sounds and energies are connected, so they can be constant. Furthermore, from the nature of the hexagram, it is yielding and then active; from the structure of the hexagram, the six lines correspond one by one between the strong and the yielding. All these are ways of constancy, so it is said, "Heng, means constancy."

恆為震巽，長男長女相與為配，固屬常道；而恆由泰來，下升上降，乾天坤地推行不已，夫婦之道即天地之道也，故曰亨、無咎、利貞也。乾坤為天地，亦為終始。虞氏曰：乾為始，坤為終。以泰之乾居坤之初，是坤中有乾，即終則有始，故曰利有攸往也。推之日月之照、四時之成、聖人之治化，無一不要於久，是在觀者得其情矣。

Duolong'a continued: The Hexagram of Constancy is composed of Zhen and Xun, representing the Elder Son and the Elder Daughter, which is originally the normal way of human relationships. Moreover, the Hexagram of Constancy comes from the Hexagram of Great Passage, with the lower line moving up and the upper line moving down, the Heaven and Earth alternating and never ceasing. Thus, the way of husband and wife living together is the way of Heaven and Earth. Therefore, the Hexagram Statement says "smooth," "no blame," and "favorable for uprightness." Heaven and Earth not only symbolize Heaven and Earth but also symbolize the beginning and the end. Yu Fan said: Heaven represents the beginning, and Earth represents the end. In the Hexagram of Great Passage, the line of Heaven moves to the first position of Earth, meaning that Earth contains Heaven, that is, the end is also the beginning. Therefore, it says "favorable to go somewhere." From this, we can extend to the illumination of the sun and moon, the generation of the four seasons, and the governance and education of sages; none of these does not take "duration" as essential. The key lies in whether the observer can realize this truth.

象曰：雷風，恆。君子以立不易方。宋氏曰：雷以動之，風以散之，二者常相薄而為萬物用，故君子象之，立身守節而不易道也。虞氏曰：乾為立，坤為方，變為震巽，中有互乾，乾之立猶見；巽得坤初，震得乾初，以初易初，原位猶存，是不易方也。

The Great Image Commentary says: Thunder follows the wind, which is the meaning of the Hexagram of Constancy; the gentleman takes this as a model, establishing his position and not changing his direction. Duolong'a cites Song Zhong's words: Thunder is used to stir up all things, wind is used to scatter all things, both often press and stimulate each other to serve the myriad things, so the gentleman takes this image, maintaining his integrity and not changing the path he holds. Yu Fan explains from the hexagram image: Qian represents 'establishment', Kun represents 'direction', after the Hexagram of Great Passage transforms into the Hexagram of Constancy, it becomes Zhen and Xun, but the lines three to five still mutually form Qian, showing that 'Qian's establishment' remains; Xun takes the first line of Kun, Zhen takes the first line of Qian, exchanging the first lines with each other, the original positions are still retained, which is called 'unchanging direction'.

初六：浚恆，貞凶，無攸利。浚，古文作浚，深也。人事貴有其漸，以漸而進，乃能由淺及深。初自泰坤之四來居巽初，易坤迷為巽躁，是不為巽之伏而為巽之入也，故曰浚恆。夫恆以持久，必至於浚，而在初即欲浚，則銳進速退，必不能恆，貞固以求之，凶、無攸利矣。象曰：浚恆之凶，始求深也。恆以求之，由漸至深；然始即求深，則必廢於半途而失其恆矣。

The line statement of the first line says: Starting off by deeply seeking constancy, and persisting in this way leads to danger and brings no benefit. Duolong'a explains: The character '浚' was written as '浚' in ancient texts, meaning deep. Human affairs value gradual progress, advancing step by step, so as to go from shallow to deep. The first line comes from the fourth line of the upper trigram Kūn in the Tai hexagram, moving to the first line of the Xun trigram. It replaces Kūn's '迷' (confusion) with Xun's '躁' (impetuousness), thus not taking the aspect of Xun's '潜伏' (latent), but rather its '深入' (deep penetration), hence called '浚恒'. The way of constancy relies on long-term perseverance, eventually reaching depth naturally; but starting at the first line and urgently digging deep is like rushing forward quickly and then retreating, which cannot be sustained. The more one insists on this kind of seeking, the more dangerous and unbeneficial it becomes. The Small Image Commentary says: The reason '浚恒' is dangerous is because it starts by seeking depth. Duolong'a further explains: The practice of constancy is accumulated gradually from shallow to deep. Starting off by seeking depth will inevitably lead to failure midway, and thus lose the essence of 'constancy'.

九二：悔亡。二為陰位，陽剛居之，似有悔；然恆久之道非陰柔所能勝也，故悔亡。象曰：九二悔亡，能久中也。惟剛故悔亡，實惟中故恆久也。九三：不恆其德，或承之羞，貞吝。三居內卦外卦之間，又為巽之終，巽為躁卦，泰乾為德，變為巽之進退不果，故不恆其德也。二、四為陽，三不能比而承之；上為正應，而三為二陽所牽引，又不能應而承之。所承者眾而皆不能相比應，故可羞。德無常而羞亦無常，故云或。人無恆德，至於不知羞所自來，貞守舊轍，吝疵不免矣。象曰：不恆其德，無所容也。羞來無方，無地自容，不恆者宜知所戒矣。

The line statement for nine in the second says: regret disappears. Duolong'a explains: the second line is originally a yin position, but is occupied by a yang line, which seems to call for regret. However, the path of constancy is not something yin can bear, so regret disappears instead. The Small Image Commentary says: the regret of nine in the second disappears because it can remain in the center for a long time. Duolong'a clarifies: mere strength is not enough to cause regret; what makes it possible to be constant is 'residing in the center'. The line statement for nine in the third says: one cannot maintain one's virtue constantly, sometimes leading to disgrace, and persisting in this way will inevitably result in regret. Duolong'a explains: the third line is located at the boundary between the inner and outer trigrams, and is also the uppermost line of the Xun trigram. The Book of Changes says that Xun 'eventually becomes the Zao trigram', which signifies restlessness. The Tai trigram originally symbolizes virtue, but once it becomes Xun, it becomes indecisive, hence 'not maintaining constant virtue'. The second and fourth lines are both yang lines. Nine in the third cannot be closely connected with them, and can only be supported from above. The sixth line at the top is its proper corresponding line, but nine in the third is pulled by the two yang lines above and below, making it unable to correspond and connect with the sixth line. It has many things to connect with, yet none can be truly closely connected, hence the disgrace. Virtue has no fixed standard, so disgrace comes without a fixed time, which is why the line statement uses the word 'or'. When a person lacks constant virtue, they even do not know where disgrace comes from, yet still persist in old ways, inevitably leading to regret and flaws. The Small Image Commentary says: not maintaining constant virtue leads to being unable to find a place to stay. Duolong'a elaborates: disgrace comes without direction, leaving one with nowhere to hide; those who cannot maintain constancy should take this as a warning.

九四：田無禽。四在泰為坤，坤地稱田；今易為震，震為麋鹿，象禽，而居互兌之中，兌為脫，是禽已脫去矣，故曰無禽。欲田而無禽可獲，猶之慾恆而無其道也，雖欲立功無由矣。象曰：久非其位，安得禽也。陽似能恆，而居偏位，故曰久非其位也。

The fourth line statement says: "Going hunting but failing to catch any game." Duolong'a explains: In the Qian (Heaven) hexagram, the fourth line belongs to Kun (Earth), which represents the field. Now it has transformed into Zhen (Thunder), which symbolizes deer, representing game. Moreover, it is located in the center of the mutual hexagram Dui (Lake), which has the meaning of "escape." Therefore, the game has escaped, hence the statement "no game." Trying to hunt but failing to catch any game is like trying to be consistent but failing to find the path of consistency, or striving for great achievements but being unable to start. The Small Image Commentary says: Remaining in a position that is not one's own for a long time, how can one catch game? Duolong'a adds: The fourth line is a yang line, which appears to have the ability to endure, but it is in an improper and uncentral position, hence the statement "longing for a position that is not its own."

六五：恆其德，貞，婦人吉，夫子凶。五為泰坤之中，坤德為順，柔而得中，故恆可守。然五為陽位，以陰居之，婦人陰象，婦德宜柔，故吉；今易為震，震為長男，乃夫子矣，夫子之德宜剛，柔非其類，故凶也。象曰：婦人貞吉，從一而終也；夫子制義，從婦凶也。從一而終，婦人之恆，蓋惟柔故能恆，故以居陰為貞。若夫子則當以義淑身，以義制事，倘為婦惑，優柔不斷，幾見惟婦言是用可以久安而不喪亡者。上六：振恆，凶。振，動也。蓋惟靜則恆，動則不恆。上居震位之終，為動之極，失恆道矣，故凶。象曰：振恆在上，大無功也。

The Line Statement of the fifth line says: To maintain one's virtue for a long time, to abide by the correct path; it is auspicious for a woman, but ominous for a man. Duolong'a says: The fifth line is originally the central position of the upper trigram in the Qian (Heaven) trigram of the Tai (Peace) hexagram. The virtue of the earth trigram is to be yielding, gentle, and in the center, so this constancy can be maintained. However, the fifth position is a yang position, yet it is occupied by a yin line: a woman symbolizes yin, and a woman's virtue should be gentle and yielding, hence it is auspicious. Now this position has become Zhen (Thunder), which represents the eldest son, meaning 'the husband,' the adult man. A man's virtue should be strong and vigorous; being overly yielding is not suitable for him, hence it is ominous. The Small Image Commentary says: A woman attains auspiciousness by maintaining constancy through following one person all her life; a man should decide matters according to righteousness, and following a woman leads to ominousness. Duolong'a explains further: To be constant throughout life is the virtue of a woman; precisely because she is yielding, she can be constant, hence it is appropriate for her to be in a yin position. As for a man, he should cultivate himself through righteousness and decide matters according to righteousness; if he is misled by a woman and hesitates, where have we ever seen someone who follows a woman's words and remains long and safe without downfall? The Line Statement of the sixth line at the top says: To seek constancy through constant movement, is ominous. Duolong'a says: 'Zhen' means movement. Only stillness can bring about constancy; once there is movement, constancy cannot be maintained. The sixth line at the top is the highest line of the Zhen (Thunder) trigram, which is the extreme of movement, having already lost the way of constancy, hence it is ominous. The Small Image Commentary says: To seek constancy through constant movement and to be at the highest position, will ultimately bring no great benefit.

【艮下乾上，中互乾巽】陰息陽消卦。此卦為巽變體，重畫巽象，巽伏也，亦有遯藏之義。遯，亨，小利貞。艮下乾上之卦，上有四陽，下來二陰，有遯象焉，故名遯。鄭氏曰：遯，逃去之名。艮為門闕，乾有健德，互體有巽，巽為進退，君子出門行有進退，逃去之象。遯其所宜遯，故亨；君子尚有可遯之時，故小利貞也。

The hexagram Dùn has the lower trigram Gen (Mountain) and the upper trigram Qian (Heaven). The intermediate trigrams contain Qian and Xun. This hexagram represents a time when yin energy gradually increases and yang energy gradually decreases. This hexagram is a variation of Xun, equivalent to drawing Xun twice; since Xun has the meaning of "concealment," it also implies retreat and concealment. The hexagram statement says: "Dùn, smooth and unimpeded, small matters are favorable for upholding correctness." Duolong'a says: "The hexagram with Gen below and Qian above has four yang lines above and two new yin lines below, symbolizing yang retreating from yin, hence the name Dùn." Zheng Xuan says: "Dùn" means to flee; Gen symbolizes gates and thresholds, Qian possesses the virtue of vigorous movement, and the intermediate trigrams also contain Xun, which indicates indecision in movement. A gentleman leaving the gate with movement that includes both advancement and retreat is the image of fleeing. Retreating when appropriate leads to smoothness; a gentleman still has the opportunity to retreat calmly, hence it says "small matters are favorable for upholding correctness."

彖曰：遯亨，遯而亨也。剛當位而應，與時行也。小利貞，浸而長也。遯之時義大矣哉！遯何以曰亨也？以陰陽畫數較之，四陽二陰，陽似無避陰之義；不知陰雖少而在內，陽雖多則在外，在內則日長，在外則日消，陰長陽消，是四陽宜避二陰也，故惟遯乃亨也。蓋遯為六月卦，陰氣尚微，陽雖在外，而五當位以與二應，陰猶不敢顯與陽敵，故陽得以因時行遯，亨通守正也。利雲小者，祇是較之三陰前進為否不利，君子貞則此時尚利耳。夫遯有時義，惟知幾者能得其時，惟守正者能得其義，故曰大也。

The Commentary on the Judgment says: The hexagram Dùn (Retreat) is able to be smooth and unimpeded because it is through retreat that it achieves success. The line nine in the fifth position, a strong yang line, is in the correct position and corresponds with line six in the second, which is a yin line. This is in accordance with the prevailing situation. "A small advantage in uprightness" is because the yin energy is gradually increasing. The timing and meaning contained in the hexagram Dùn are indeed profound. Duolong'a asked: Why does Dùn say "smooth"? If we look only at the number of yin and yang lines, four yang lines facing two yin lines, it seems that the yang lines have no reason to retreat from the yin lines. But one does not realize that the yin lines, though few, are in the inner trigram, while the yang lines, though many, are in the outer trigram. The yin energy grows day by day within, while the yang energy diminishes day by day outside. Thus, yin increases and yang decreases, so the four yang lines should retreat from the two yin lines. Only through retreat can there be success. Dùn is the sixth hexagram of the twelve hexagrams of the seasonal changes, which corresponds to June. At this time, the yin energy is still very weak. Although the yang is outside, the line nine in the fifth position is in the correct position and corresponds with line six in the second. The yin is not yet bold enough to openly oppose the yang, so the yang can retreat smoothly according to the situation, achieving both success and uprightness. The reason it is said "a small advantage in uprightness" is only in comparison: when the yin reaches the third line, it becomes the hexagram Pǐ (Obstruction), at which time even uprightness is not advantageous for the gentleman. At present, it is still somewhat advantageous. Retreat has its timing and meaning. Only those who can perceive subtle changes can grasp the timing, and only those who can uphold uprightness can grasp the meaning. Therefore, the Commentary on the Judgment praises it as "great."

象曰：天下有山，遯。君子以遠小人，不惡而嚴。山在天之下，天與山遠，遯象也。虞氏曰：乾為遠、為嚴，陰為小人，坤為惡。乾在外，故云遠小人；陰息至二，坤象未全，故云不惡。蓋君子於小人，惡之恐激而成亂，不嚴恐和而致流。

The Great Image Commentary says: There is a mountain under the heavens, which is the Dùn hexagram; the gentleman takes this as a model to retreat from petty people, without showing hatred but maintaining dignity. Duolong'a says: The mountain is beneath the heavens, and the heavens and the mountain are far apart, which is the image of retreat. Yu Fan explains the hexagram: Qian represents 'distance' and 'dignity', while the yin line represents petty people and Kun represents 'hatred'. Qian is in the outer trigram, so it says 'retreat from petty people'; the yin energy has only reached the second line, and the Kun hexagram has not yet been fully formed, so it says 'without hatred'. A gentleman dealing with petty people, if he shows hatred, may provoke disorder; if he shows no dignity, he may become too accommodating and fall into corruption.

初六：遯尾，厲，勿用有攸往。陰為小人，陽為君子。陽在下則欲其進，陰在下則恐其往，此消息卦例也。上乾為首，艮初之下為尾。虞氏曰：艮為尾。當遯之尾，則即曰厲，而即戒以勿往；蓋勿往則猶不至逼陽，君子尚可少安於遯時耳。象曰：遯尾之厲，不往何災也。言不前往，何至災陽也。

The first line statement says: Retreat to the position of the tail, danger, not suitable to go forward. Duolong'a says: A yao representing yin is a small person, a yao representing yang is a gentleman. When a yang yao is at the bottom, it is hoped that it will advance; when a yin yao is at the bottom, it is feared that it will move forward. This is the common interpretation of the message trigrams. The upper trigram is Qian at the front, like the head; the first line of Gen is at the end, like the tail. Yu Fan says Gen symbolizes the tail. Being at the end of retreating, it is said to be dangerous, and then it warns not to move forward; because not moving forward, it has not yet forced the yang yao, and the gentleman can still find a place to rest during retreat. The Small Image Commentary says: 'Retreating to the tail' is dangerous, but if not moving forward, how could there be calamity? Duolong'a clarifies: this refers to the fact that the first line does not move forward, how could it harm the yang yao?

六二：執之用黃牛之革，莫之勝說。二則陰少前進矣，於此以艮手執之，而又用牛革以固之，使之不克勝而脫去。王氏曰：說，解說也。蓋陰不再進，陽猶可少安，而遯不速也。坤為牛、為黃，陰再息則坤象見，二陰得坤體之半，故曰革。牛革，物之至堅韌者，用之以執二陰，聖人扶陽抑陰之意亦至矣。象曰：執用黃牛，固志也。固陰之志，不欲其前往，變艮為坤也。

The line statement for the second line says: Use a rope made of yellow oxhide to bind it, and no one can loosen it. Duolong'a says: When reaching the second line, the yin energy has slightly advanced forward, so using the image of Gen (Mountain), which represents the hand, to grasp it, and using oxhide to bind it firmly, so that it cannot struggle free or escape. Wang Bi says: 'Say' refers to release. When yin does not advance further, yang can still momentarily find peace, and retreat is not so urgent. The hexagram Kun symbolizes oxen and also the color yellow; when yin increases by another line, the image of Kun is fully revealed. Now, with only two yin lines, they occupy only half of the Kun structure, so only the image of 'Gee' (which means oxhide) is used. Oxhide is the most resilient material, using it to bind the two yin lines, the intent of the sage to support yang and restrain yin is thus fully expressed. The Small Image Commentary says: Using yellow oxhide to bind it is to firm up its resolve. Duolong'a explains:the so-called 'firming up the resolve' means to stabilize the resolve of the yin line, preventing it from advancing further, that is, preventing Gen from transforming into Kun.

九三：係遯，有疾厲，畜臣妾吉。三居艮末、互巽之中，是欲遯而為二陰所繫者。巽為繩，為進退不果，故云繫。陰前侵陽，為陽之疾。夫遯以繫而至有疾，危厲可知。臣妾，陰象，而艮又為閽寺，為臣；艮下伏兌，為妾。三以一陽畜養二陰，不惡而嚴，寬以包容之，不至激成亂階，亦云吉矣，此以不遯為遯者。象曰：係遯之厲，有疾憊也；畜臣妾吉，不可大事也。憊，困也。不可大事，言宜因事行權，使小人不為亂以害君子耳。

The line statement for the third line says: being restrained in retreat, there is danger of illness; using it to raise servants and concubines is auspicious. Duolong'a explains: the third line is at the top of the mountain trigram, and also in the middle of the interacting trigram wind. This is the situation of someone who wants to retreat but is held back by two yin lines. Wind symbolizes rope and also signifies indecisiveness in advance and retreat, hence the term 'bound'. Yin lines advancing to press upon yang lines become the illness of yang. Retreating while being bound to the point of illness indicates danger. 'Servants and concubines' symbolize yin; mountain also symbolizes the gatekeepers and attendants, which belong to the category of ministers; beneath mountain lies the trigram lake, which represents a young woman, belonging to the category of concubines. The third line, with a single yang line, raises two yin lines, achieving 'not being harsh yet strict', and generously accommodating them, thus avoiding the cause of disorder and chaos. This can be considered auspicious — it is using the method of 'not retreating' to achieve retreat. The Small Image Commentary says: the danger of 'being bound in retreat' lies in illness and being in困境; 'raising servants and concubines is auspicious' means that one should not undertake great matters. Duolong'a explains: 'exhausted' means being inpredicament; 'not suitable for great matters' means that at this time, one should only deal with matters as they come, be flexible and adaptable, so that the petty people do not cause trouble or harm to the virtuous.

九四：好遯，君子吉，小人否。遯之為義，利於遠者，故內卦以繫戀多危，外卦以寬裕得吉。四雖應初，而已在外，是遯之好者。虞氏曰：乾為好。夫君子之遯，原非得已，由於運會將否，乃始退避而去。蓋陰再進則卦為否，故曰否。觀其甘心隱淪，似否在君子；不知國喪邦亡，小人咸罹奇禍，君子轉得自全，是君子因遯而吉，小人乃以身當否。小人勿以君子之遯而遽意得也。明著戒辭，抑陰之旨見矣。象曰：君子好遯，小人否也。

The line statement for the fourth line says: A good retreat, the gentleman is auspicious, the petty person is blocked and obstructed. Duolong'a says: The essence of retreat is to go far, so the third line of the inner trigram is dangerous because it is attached and reluctant, while the third line of the outer trigram is auspicious because it is broad and open. Although the fourth line is in correspondence with the first line, it is already in the outer trigram, so it is considered a good retreat. Yu Fan says: Qian represents 'good'. A gentleman's retreat is originally due to being forced by circumstances, because the time is about to become blocked, so he departs to avoid it. When the yin energy advances one more line, the hexagram becomes 'Pu', so the line statement says 'Pu'. On the surface, it seems the gentleman is content to disappear, as if 'Pu' has fallen upon the gentleman; but in reality, once the country is destroyed and the state is ruined, the petty people suffer strange calamities, while the gentleman is able to preserve himself. This shows that the gentleman is auspicious because of his retreat, while the petty people are the ones who truly bear the 'Pu'. The petty person should not rush to gain advantage because the gentleman retreats. The line statement clearly expresses a warning, and the principle of restraining the soft and yielding is evident. The 'Small Image Commentary' says: The gentleman retreats well, while the petty person is blocked and obstructed.

九五：嘉遯，貞吉。五為君位，而易因卦取象，君無遯義，故亦以遯者言之。居中得正，陽剛有守，此遯之嘉美者。乾為嘉，故曰嘉遯。雖下與二應，而已處三四之外，故吉。象曰：嘉遯貞吉，以正志也。二以陰柔，故志曰固；五為陽剛，故志曰正。固志者，有執之者也；正志者，不宜繫於二也。上九：肥遯，無不利。肥，饒裕也。虞氏曰：乾盈為肥。二陰不及上，故上得肥遯，無不利。象曰：肥遯無不利，無所疑也。卦為兼畫之巽，巽為疑。上居二應之外，則遯愈遠，故無疑而裕於遯也。

The line statement of the fifth line says: beautiful and good retreat, maintaining the right path leads to good fortune. Duolong'a explains: the fifth line is the position of the ruler, but the Zhou Changes take images according to the hexagram. A ruler has no meaning of retreat, so here it is regarded as retreat for a person. The fifth line is in the center and upright, yang and virtuous, this is the most beautiful and good kind of retreat. Qian symbolizes 'Jia', so it is called 'Jia Duan'. Although it descends and corresponds with the second line, it is already beyond the third and fourth lines, so it is good. The small image commentary says: 'Jia Duan, uprightness leads to good fortune', because the mind is upright. Duolong'a explains: the second line is yin and soft, so talking about its will is called 'Gu', meaning being held back by others; the fifth line is yang and strong, so talking about its will is called 'Zheng'. 'Gu will' means being tied up by others; 'Zheng will' means not being tied up by the second line. The line statement of the top line says: retreating with ease and comfort, there is no disadvantage. 'Fei' means abundant and spacious. Yu Fan says: when the Qian energy is full, it is called 'Fei'. Two yin lines are not yet able to reach the top line, so the top line can retreat with ease and comfort, there is no disadvantage. The small image commentary says: 'Fei Duan, no disadvantage', because there is no doubt in the mind. Duolong'a explains: this hexagram is formed by overlapping the Xun hexagram, and Xun symbolizes doubt; the top line is outside the corresponding relationships between the first and fourth lines, and between the second and fifth lines, so it retreats further, thus having no doubt and being at ease in retreat.

【乾下震上，中互兌乾】陽息陰消卦。此卦為兌變體，重畫兌象，兌為羊，故三四五上爻辭皆言羊。大壯，利貞。陽為大，陽生過中曰壯，故乾下震上之卦曰大壯。鄭氏曰：壯，氣力浸強之名。陽剛既強，即宜因強以前往，不宜退縮以居後，故利貞也。

The lower trigram of the Great Strength hexagram is Qian (Heaven), and the upper trigram is Zhen (Thunder). The intermediate trigrams contain Dui (Lake) and Qian (Heaven). This hexagram represents a time when yang energy is gradually increasing and yin energy is gradually decreasing. This hexagram is a variation of Dui (Lake), equivalent to drawing the Dui trigram twice. Dui symbolizes a sheep, so the line statements of the third, fourth, fifth, and upper lines all mention sheep. The hexagram statement says: "Great Strength, favorable to upholding the correct path." Duolong'a says: "Yang is called 'great,' and when yang energy grows more than half, it is called 'strength,' so the hexagram with lower Qian and upper Zhen is called Great Strength." Zheng Xuan says: "Strength" is the name for gradually increasing strength. When yang is already strong, one should take advantage of this strength to move forward, not retreat, hence it says "favorable to upholding the correct path."

彖曰：大壯，大者壯也。剛以動，故壯。大壯利貞，大者正也。正大而天地之情可見矣。卦何以曰大壯也？蓋此卦下有四陽，上僅二陰，是陽多於陰，而陽在內又有日長之幾，日長則力日強，故壯。夫陽大陰小，所云大者，由於陽盛。且乾德為剛，震德為動，剛以動，陰消可以立待，故曰大壯也。而又云利貞者，謂陽得正也。蓋大壯為二月卦，天地至此，萬物滋生，較之一陽初息僅見天心、二陽上息僅見天命，其象懸殊矣。見天心則祇有其機，見天命而尚隱其跡，至於見天地之情，而品物流形，各正性命，乾道之變化顯著於外，故曰利貞也。

The Commentary on the Judgment says: Great Strength, refers to the "great" being strong. It is strong because it is vigorous and active. Therefore, it is called Great Strength. "Great Strength is favorable for uprightness" means that the "great" should be upright. When it is upright and great, the true nature of heaven and earth can be seen. Duolong'a asked: Why is this hexagram called Great Strength? Because there are four yang lines below and only two yin lines above. Yang is more than yin, and yang is in the inner trigram, indicating a continuous growth. Continuous growth leads to increasing strength, hence the term "strength." Yang is considered great, yin small. The term "great" is due to the prevalence of yang energy. Moreover, the virtue of Qian (Heaven) is strength, and the virtue of Zhen (Thunder) is movement. Being strong and active, the retreat of yin is imminent, hence it is called Great Strength. The reason it is also said "favorable for uprightness" is because the yang lines are in the correct position. Great Strength is the second month hexagram in the twelve hexagrams of the cycle of the seasons. At this time, heaven and earth reach a point where all things begin to sprout. Compared to the hexagram Fu (Return), which has only one yang line and shows only the "heavenly heart," and the hexagram Lin (Approach), which has two yang lines and shows only the "heavenly mandate," the situation is already very different. Seeing the "heavenly heart" is only seeing a small sign of life, seeing the "heavenly mandate" still hides the form. When one can see the "nature of heaven and earth," all things take shape and spread out, each establishing its own nature and order. The changes of the Qian (Heaven) path are clearly manifested externally, hence it is said "favorable for uprightness."

象曰：雷在天上，大壯。君子以非禮弗履。雷出於地而升於天，大壯象也。卦丁二月，乾為四月，丁夏令，夏令屬火，於德為禮，震足履乾，故曰非禮弗履也。初九：壯于趾，征凶，有孚。此為陽息卦，乾消坤也。初消一陰，下猶為震；今陽息已至四，四亦為震。震足稱趾，是欲因壯趾前征焉。夫陽在下不宜妄往，倘以乾健行之則凶。陽剛內實，是為有孚。有孚鮮濟，於以【脫見字】壯之不可恃也。象曰：壯于趾，其孚窮也。初與四兩陽不應，有孚無應者，前征則所失大矣。

The Great Image Commentary says: Thunder resounds in the sky, which is the image of Great Strength; the gentleman takes it as a model, and does not act against propriety. Duolong'a says: Thunder originates from beneath the earth and rises to the sky, which is the image of Great Strength. This hexagram corresponds to the month of February, while the trigram Qian corresponds to the fourth month. The fourth month is the beginning of summer, and summer belongs to the element of fire in the Five Phases. In the Five Constants, this corresponds to 'propriety'. The trigram Zhen symbolizes the foot, and the foot is placed upon Qian, hence it is said 'without propriety, one does not walk'. The line statement of the first line says: Strength is manifested in the toes, going out to war brings misfortune, but there is sincerity in the heart. Duolong'a says: This is the hexagram of growing yang. Qian is eliminating Kun. The first line eliminates one yin, and the lower trigram remains Zhen at the beginning. Now yang has grown to the fourth line, and the fourth line also becomes Zhen. Zhen symbolizes the foot, and the front part of the foot is the toe, showing that it is trying to advance by relying on the strength of the toes. Yang in the lowest position is not suitable for rash action. If one uses the strength of Qian to force ahead, it will be dangerous. Yang is strong and internally full, which is 'having sincerity'. However, having sincerity alone is rarely enough to achieve success. Therefore, it is evident that strength is unreliable. The Small Image Commentary says: 'Strength in the toes', its sincerity has reached its limit. Duolong'a explains: The first line and the fourth line are both yang lines, and they do not correspond with each other. There is sincerity but no one to correspond, yet one still pushes forward, resulting in great loss.

九二：貞吉。卦義在陽上息，權歸於四，下三爻皆宜靜守。初以偏位壯趾，故凶；二以得中守正，則吉。象曰：九二貞吉，以中也。九三：小人用壯，君子用罔，貞厲。羝羊觸藩，羸其角。三為乾終，又居陽位，此壯之極者，欲用壯矣。京氏曰：壯一也，小人用之，君子有而不用。小人尚力，故用壯前往，強暴以陵人；若君子則以養氣為剛，以守道為勇，不以用壯為能也。罔，無也。倘以壯為可恃，不以君子為法而惟小人是效，雖正亦危。蓋三至五為互兌卦象，又為兼畫之兌，兌為羊，以乾剛成兌則為羝，羝，牡羊也。上震為蒼筤竹、為萑葦，象藩。羊用壯觸藩，必羸其角。鄭氏、虞氏作累，綴繫也。是用壯者轉失其壯，壯固不可妄用矣。象曰：小人用壯，君子罔也。

The line statement for the second line says: "Maintaining the right path leads to good fortune." Duolong'a says: The meaning of this hexagram lies in the upward growth of yang energy, with authority resting in the fourth line, and the lower three lines should remain quiet and hold on. The first line is in an improper and non-center position, striving to act forcefully with its toes, thus resulting in misfortune; the second line is in the center and maintains the right path, thus leading to good fortune. The Small Image Commentary says: The second line achieves good fortune by maintaining the right path because it is in the center. The line statement for the third line says: The petty person uses strength, while the superior person does not; if one persists in this, there is danger. A male sheep tries to push against a fence, and gets its horns entangled. Duolong'a says: The third line is the top line of the Qian hexagram, and it is in a yang position, which is the extreme of strength, eager to use force. Jing Fang says: Strength itself is the same, but the petty person uses it, while the superior person does not. The petty person values physical strength, thus relying on strength to advance, using violence to oppress others; the superior person considers cultivating righteousness as strength and upholding virtue as courage, not taking force as a skill. "Wang" means nothing. If one thinks that strength can be relied upon, and does not follow the superior person but instead learns from the petty person, even if one maintains the right path, there is still danger. Lines three to five form the hexagram Dui together, and the entire hexagram is also a double Dui, which symbolizes a sheep. Dui symbolizes a sheep, and a Dui formed by the strength of Qian is "Di," which means a male sheep. The upper trigram Zhen symbolizes young bamboo and reeds, just like a fence. A male sheep trying to push against a fence will inevitably get its horns entangled. Zheng Xuan and Yu Fan wrote "Ling" for the character "Ling," meaning entanglement or binding. This shows that those who act forcefully lose their strength, and strength should not be used recklessly. The Small Image Commentary says: The petty person uses strength, while the superior person does not.

九四：貞吉，悔亡，藩決不羸，壯于大輿之輹。此為陽息陰消卦，陽息至四，則陽不宜中止，是宜前往以消陰也，故勸之進曰：貞吉矣，悔亡矣，不必鑑三之羝羸其角也。震雖為藩，前當互兌之口，兌為毀折，是藩已決。且坤為大輿，輹，車軸縛也，坤索乾之一陽為震，是輿已有輹。大輿有輹，則輿倍壯，恃此以往，無所阻矣。象曰：藩決不羸，尚往也。

The statement of the fourth line says: By maintaining the correct position one gains good fortune, regret disappears; the fence has been broken through, the horn is no longer entangled, and strength is shown in the binding of the large cart's axle. Duolong'a says: This is a hexagram of increasing yang and decreasing yin. When yang reaches the fourth line, it should not stop halfway, but continue forward to eliminate yin. Therefore, the line statement advises proceeding forward: by maintaining the correct position one gains good fortune, regret disappears, and there is no need to be cautious about the lesson from the third line where the ram's horn was entangled. Although zhen symbolizes the fence, it is directly facing the mutual body dui's mouth, and dui has the meaning of breaking. Thus, the fence has been broken through. Moreover, kun symbolizes the large cart, and 'fu' refers to the leather strap used to bind the axle. Since kun receives a yang line from qian, it becomes zhen, indicating that the cart has been fitted with the strap. A large cart equipped with the strap becomes twice as strong, and with this strength, there is nothing to hinder forward movement. The Small Image Commentary says: The fence has been broken through, and the horn is no longer entangled, indicating that one should continue forward.

六五：喪羊于易，無悔。五體互兌，陽剛前進，六易為九，喪此羊于易移也。五羊宜喪，故無悔。象曰：喪羊于易，位不當也。言五為陽位，不當以陰居之。上六：羝羊觸藩，不能退，不能遂，無攸利，艱則吉。卦體為大兌，居於震上，是亦一羝羊也。震為決躁，為竹葦，是亦觸藩也。而位居於上，欲退則眾陽在後，欲遂則前無可往，故無攸利。惟不妄動，艱以自守，以待陽息，則吉也。象曰：不能退，不能遂，不詳也；艱則吉，咎不長也。震動至上，不自詳慎，故進退俱無所利；惟艱以待之，陽自上進，故咎不長有也。

The line statement of the fifth line says: Losing a sheep in the process of change brings no regret. Duolong'a explains: The fifth line is located within the trigram Dui (Lake), which is a yin trigram. A yang line advancing forward would transform the sixth line into a yang line, and the sheep would be lost in the process of change. The sheep at the fifth position was originally supposed to be lost, hence there is no regret. The Small Image Commentary says: Losing the sheep in the process of change is due to an improper position. Duolong'a explains: This refers to the fact that the fifth position is a yang position, which should not be occupied by a yin line. The line statement of the sixth line says: A male sheep butting against the fence, unable to retreat or advance, brings no benefit; though in a difficult situation, if one can maintain self-restraint, it is auspicious. Duolong'a explains: This hexagram as a whole is a large Dui (Lake), now located above Zhen (Thunder). This is also a male sheep. Zhen signifies decisiveness and restlessness, and also represents bamboo and reeds, which are the fence. Being at the top, it wants to retreat but is blocked by a group of yang lines behind; it wants to advance but has no way forward, hence 'no benefit'. Only by not acting rashly, maintaining self-restraint in difficulty, and waiting for the yang energy to continue growing, will it be auspicious. The Small Image Commentary says: Unable to retreat or advance is due to lack of caution; maintaining self-restraint in difficulty brings auspiciousness because the misfortune will not last long. Duolong'a elaborates: The restlessness of Zhen reaches the top line, and the line itself is not cautious, hence neither advancing nor retreating brings benefit; only by maintaining self-restraint in difficulty and waiting for the yang energy to naturally progress will the misfortune not last long.

【坤下離上，中互坎艮】觀：晉為四陰二陽卦，自觀來。虞氏曰：觀四之五。蜀才曰：此本觀卦九五降四，六四升五。晉，康侯用錫馬蕃庶，晝日三接。坤下離上，離日上坤地，有晉象焉，故卦名晉。晉，日出上進也。離日又象君，坤為臣，象侯。以卦體卦象觀之，有人臣荷君之寵，錫予眾多，日見親禮之象。

The lower trigram of the Jian hexagram is Kun, and the upper trigram is Li. The intermediate trigrams contain Kan and Gen. This hexagram comes from the Guan hexagram: Jian is a hexagram with four yin lines and two yang lines. Yu Fan says that the fourth line of Guan moves up to the fifth position. Shu Cai says that this hexagram originally comes from Guan, with the ninth line in the fifth position moving down to the fourth and the sixth line in the fourth position moving up to the fifth. The hexagram statement says: "Jian, a nobleman of the state receives a large number of horses as a reward from the king, and is received three times in one day." Duolong'a says: the lower trigram is Kun and the upper trigram is Li. The sun of Li rises over the earth of Kun, indicating a sign of advancement, so the hexagram is named Jian. "Jian" means the sun rises and moves forward. The sun of Li also symbolizes the sovereign, and Kun symbolizes the minister, as well as the feudal lords. From the structure and imagery of the hexagram, it shows a scene where a minister is favored by the sovereign, receives many rewards, and is gradually more honored and treated with courtesy.

彖曰：晉，進也。明出地上，順而麗乎大明，柔進而上行，是以康侯用錫馬蕃庶，晝日三接也。蓋晉者進也。下為坤地，上為離明，日出地上，以進而得明。且以觀之四進為坤之五，觀四為柔，是為柔進；五位四上，是為上行。順麗大明，由進而得，故曰進也。夫離為日，日又象君；坤為地，又為臣。臣以坤地為邑則象侯，臣有坤順之德則象康侯。陸氏曰：康，安樂也。坤侯在下，離君在上，是諸侯朝覲天子之象。而上卦在觀為巽，巽易為離，是天子當陽申巽命令，禮接康侯於白晝間有所錫予之象。卦中有互坎，坎馬為美脊，下有坤，是為蕃庶。日臨坤地則象接，坤畫三偶則象三接，故曰錫馬蕃庶，晝日三接也。

The Commentary on the Judgment says: "Jin" means advancement. Light rises from the ground, the flexible line advances and adheres to the great light, the flexible line advances to a noble position, thus it is said that the peaceful prince receives a large number of horses as a reward, and is received three times in one day. Duolong'a explains: "Jin" means advancement. The lower trigram is坤 (earth), the upper trigram is离 (light), the sun rises from the ground, relying on advancement to obtain light. Moreover, in the卦 of Guan, the fourth line advances to the fifth position of坤. The fourth line of Guan is a flexible line, which is "flexible advancement"; the fifth position is above the fourth position, which is "ascending". The flexible line adhering to the great light is precisely derived from "advancement", thus it is said "Jin, advancement". 离 symbolizes the sun, the sun symbolizes the ruler; 坤 symbolizes the earth, and also symbolizes the minister. The minister, with the earth as his territory, symbolizes the prince; the minister possessing the flexible and yielding virtue of坤 symbolizes "the peaceful prince". Lu Ji says: "Kang" means peace and happiness. The prince symbolized by坤 is below, and the ruler symbolized by离 is above, which represents the image of the prince paying homage to the Son of Heaven. Moreover, in the卦 of Guan, the upper trigram was originally 巽, which changed to离. This represents the Son of Heaven facing south towards the sun, declaring the command symbolized by 巽, and receiving the peaceful prince in the daytime with ceremony and granting him rewards. Within the hexagram, the second to fourth lines form Kan. Kan represents a horse with a strong back, and below Kan is坤, which means "many". The sun shining upon the earth represents the "receiving" image, and the three lines of坤 are all even lines, which represents the "three times receiving" image, thus it is said "granting horses in abundance, receiving three times in one day".

象曰：明出地上，晉。君子以自昭明德。鄭氏曰：地雖生萬物，日出於上，其功乃著，故君子法之而以明自昭其德。初六：晉如摧如，貞吉；罔孚，裕無咎。摧，阻也。前有互艮，艮為山，山多險阻，前進遇山，摧如象也。雖與四應，四為互坎，坎為孚，而初位猶卑，人豈遽信？是宜寬裕以處之。蓋士當初進，君相未孚，既不宜悻悻以急退，亦不宜汲汲以求售，進退以禮，自處有餘，故曰貞吉、無咎也。象曰：晉如摧如，獨行正也；裕無咎，未受命也。命，君命也。五為君，初不與之應，故曰未受。

The Great Image Commentary says: Light rises from the ground, which is the meaning of the卦晋; the gentleman takes this as a model, and displays his own bright virtue. Zheng Xuan says: Although the earth nurtures all things, its benefits become evident only when the sun rises above the ground. Therefore, the gentleman takes this as a model, and uses his own brightness to manifest his virtue. The line statement of the initial line six says: Advancing meets obstruction, but keeping to the right path brings good fortune; not being trusted, but being calm and generous brings no blame. Duolong'a says: "Crushing" means encountering obstruction. The initial line six is preceded by the interacting trigram艮, which symbolizes mountain, and mountains are full of dangers and obstructions. Advancing into the mountain is exactly the image of "crushing." Although it corresponds with the ninth line four, which is located within the interacting trigram坎, symbolizing sincerity, the initial line six is still in a very low position, so who would trust it quickly? Therefore, one should maintain a relaxed and easy attitude. A scholar who has just begun his official career is not yet trusted by the sovereign and ministers. He should not be impetuous and eager to leave, nor should he be overly eager to promote himself. Both advancing and retreating should be in accordance with propriety, and one should maintain a calm and easy demeanor, hence it is said "keeping to the right path brings good fortune" and "no blame." The Small Image Commentary says: Advancing meets obstruction, which is being alone in keeping to the right path; being calm and generous brings no blame, because it has not yet received an appointment. Duolong'a explains: "Ming" refers to the sovereign's command; the fifth line is the sovereign's position, and the initial line six does not correspond with it, hence it is said "not yet received."

六二：晉如愁如，貞吉，受茲介福于其王母。鄭氏曰：愁，變色貌。介，大也。前為互坎，坎為加憂，二前進則遇坎，愁如象也。夫五陰不應，愁如固宜；但晉為日進，終必獲吉。五為君位，為王；五為陰，為母，是五降介福，二受之矣。象曰：受茲介福，以中正也。

The line statement for the second line says: advancing with a worried expression, maintaining uprightness to gain good fortune; receiving this great blessing from the Queen Mother. Zheng Xuan says: 'Chou' refers to a changed expression, and 'jie' means great. Duolong'a says: the second line is preceded by the mutual trigram Kan, which signifies adding sorrow. When the second line moves forward, it meets Kan, which is the image of 'chou ru'. The fifth line is also a yin line and does not correspond, so sorrow is natural. However, the meaning of the hexagram Jin is that the sun rises each day, ultimately leading to good fortune. The fifth line is the position of the ruler, so it is called 'wang'; it is also a yin line, so it is called 'mu', combining to form 'Wangmu', meaning the fifth line descends great blessing which is received by the second line. The Small Image Commentary says: being able to receive this great blessing is because the second line is in the center and uprightness.

六三：眾允，悔亡。允，信也。坤為眾，三為坤，故曰眾；三又為互坎，坎為孚，故曰允。言三之晉為眾所信允也。人臣前進至為眾信，則其進無阻可知也，故悔亡。象曰：眾允之志，上行也。九四：晉如鼫鼠，貞厲。鼫鼠一名鼠□，勺鼠一名雀鼠，即田鼠，鄭氏以為碩鼠也。四體互艮，艮為鼠，鼠性晝伏；互坎為隱伏，上為離日，鼠不敢出，伏於坎穴。臣進如是，是無才能而竊取高位者，故貞厲。象曰：鼫鼠貞厲，位不當也。

The line statement for the third line says: All people are convinced, regret disappears. Duolong'a explains: "Yun" means trust. The earth trigram represents the people, and the third line belongs to the earth trigram, so it says "people"; the third line is also within the interacting trigram kan, which represents trust, so it says "yun." This indicates that the upward movement of the sixth line is accepted by all. When a subject ascends to the point where all people are convinced, there is no obstruction to his advancement, so regret disappears. The small image commentary says: The people's conviction is to move upward. The line statement for the fourth line says: Like a shi shu advancing, holding on is dangerous. Duolong'a explains: Shishu is also called shu xia, and qiao shu is also called qiao shu, which is the field mouse. Zheng Xuan believes it refers to the "shuo shu" mentioned in the Book of Songs. The fourth line is within the interacting trigram gen, which represents a mouse, and a mouse hides during the day; the interacting trigram kan represents concealment, and the upper trigram li is the sun, with daylight, so the mouse dares not come out and can only hide in the cave represented by kan. A subject advancing in this way is someone without ability who occupies a high position, so holding on is dangerous. The small image commentary says: Like a shi shu holding on is dangerous, because the position is inappropriate.

六五：悔亡，失得勿恤，往吉，無不利。五為離中，離日至此已出地上，明無不照，故雖陰居尊位，則悔亦亡。夫坎為加憂，離與坎反，曰勿恤，是不憂夫得失，而前往自吉，無不利者，蓋日出地上，愈進則愈明耳。象曰：失得勿恤，往有慶也。

The Line Statement of the fifth line says: Regret disappears, there is no need to worry about gain or loss, going forward is auspicious, and there is no disadvantage. Duolong'a says: The fifth line is the central line of the Li hexagram. The sun, representing Li, has now fully risen above the horizon, illuminating everything without any darkness. Therefore, even though a yin line is in a noble position, regret still disappears. Kan represents added worry, while Li is opposite to Kan. Therefore, it says 'do not worry' — there is no need to be anxious about gain or loss, and going forward naturally brings auspiciousness with no disadvantage; because the sun has risen above the horizon, the higher one goes, the brighter it becomes. The Small Image Commentary says: There is no need to worry about gain or loss, and going forward will bring joy.

上九：晉其角，維用伐邑，厲吉無咎，貞吝。離為牛，至於上則為角。晉已至此，無可進矣。維用離之甲冑戈兵以下伐坤邑，猶大臣勢位崇高，則宜深自抑畏，嚴飭僕從。如是則權不震主，威不殃民，雖云危厲，尚可無咎。不然，上位已極而仍貞固求晉，是知進而不知退也，吝矣。象曰：維用伐邑，道未光也。離明已盡，恐為坤邑蔽光，故伐邑以求晉道也。

The statement of the top line says: Advancing to the top, it is only suitable to use it for attacking one's own territory; although there is danger, it is auspicious without fault, but if one persists in clinging, there will be regret. Duolong'a says: Li symbolizes an ox, and when it reaches the top line, it is the ox's horn. Advancing to this point, there is no further place to go. At this time, one should only use the armor and weapons symbolized by Li to turn back and attack the territory symbolized by Kun. This is like a minister who has already reached a high position, should be cautious and restrain himself, and strictly manage his attendants and family. In this way, power will not shake the sovereign, and authority will not harm the people. Although the situation is dangerous, there will be no fault. Otherwise, if one has already reached the top and still insists on advancing, that is only knowing to advance and not knowing to retreat, which will certainly lead to regret. The Small Image Commentary says: It is only suitable to attack one's own territory, because the way of 'Jin' has not yet been fully developed. Duolong'a explains: The brightness of Li reaches its peak at the top line, fearing that the territory symbolized by Kun will block the light, so 'attacking the territory' is used to seek the way of advancement.

【離下坤上，中互震坎】臨：明夷為二陽四陰卦，自臨來。虞氏曰：臨二之三。蜀才曰：此本臨卦也，九二升三，六三降二。明夷，利艱貞。離下坤上，是離日在坤地下也。日之明為地所蔽，明夷象也，故卦名明夷。夷，傷也。明者見傷，是時不可以有為，利艱貞以處之。

The lower trigram of the Mingyi hexagram is Li (Fire), and the upper trigram is Kun (Earth). The intermediate trigrams contain Zhen (Thunder) and Kan (Water). This hexagram comes from the Lin hexagram: Mingyi is a hexagram with two yang lines and four yin lines. Yu Fan says that the second line of Lin moves up to the third position, while Sucai says that this hexagram originally comes from Lin, with the nine in the second position moving up to the third and the six in the third moving down to the second. The hexagram statement says: Mingyi, it is advantageous to maintain uprightness in hardship. Duolong'a says: the lower trigram is Li (Fire) and the upper trigram is Kun (Earth), which represents the sun of Li falling beneath the earth of Kun. The brightness of the sun is obscured by the earth, which is an image of injured brightness. Therefore, the hexagram is called Mingyi. 'Yi' means injury. The side of brightness has been injured, so at this time, one should not take action, but rather deal with the situation by maintaining uprightness in hardship.

彖曰：明入地中，明夷。內文明而外柔順，以蒙大難，文王以之。利艱貞，晦其明也；內難而能正其志，箕子以之。卦之所以名明夷者，以卦象觀之，下為離明，上為坤地；以卦德參之，內離文明，外坤柔順，中有互坎為險難。是坤地傷離之明為明夷，而險難傷坤之順亦明夷也。孔子曰：文王當日緝熙敬止，可云文明矣；徽柔懿恭，可云柔順矣；卒蒙羑里之大難，是明而見夷，文王曾以此也。利艱貞者，是體本明而以晦自處者也。五位中正，二五不應，離日內斂，光明反照，乃內有互坎，險難在內，而坎背離明，坤又為晦，故曰晦其明。孔子曰：箕子當殷末世，內難方興，披髮佯狂，不避囚奴之辱，是艱難守志，箕子曾以此也。

The Commentary on the Judgment says: Light entering the earth, this is called Mingyi. The inner part is adorned with brightness and the outer part is gentle and yielding, thus being able to endure great difficulties, as King Wen did. "Beneficial to endure hardship and maintain uprightness" means to conceal one's brightness. Facing internal dangers yet maintaining upright virtue, Ji Zi did so. Duolong'a explains: This hexagram is called Mingyi because, in terms of the hexagram structure, the lower trigram is Li (Fire), representing brightness, and the upper trigram is Kun (Earth), representing the earth. In terms of trigram qualities, the inner trigram Li represents civilization, and the outer trigram Kun represents gentleness and yielding. The middle three to fifth lines form the trigram Kan (Water), representing danger and difficulty. The earth trigram injures the brightness of the fire trigram, which is Mingyi; the danger and difficulty also injure the gentleness of the earth trigram, which is also Mingyi. Confucius said: King Wen once "gathered and brightened his virtue with reverence" (from the Book of Songs, Da Ya, Wen Wang), which can be called civilized. "Subtle gentleness and respectful reverence" (from the Book of Documents, Wu Yi), which can be called gentle and yielding. Yet he eventually suffered the great difficulty of being imprisoned in Youli, which is exactly having brightness but the brightness being injured. King Wen went through this way. The phrase "beneficial to endure hardship and maintain uprightness" means that the essence is originally bright, yet one should conceal it. The fifth line is in the center and upright, but the second and fifth lines are not in correspondence. The sun of Li is drawn inward, and the brightness shines inward. The hexagram also contains the trigram Kan, danger and difficulty are within, and Kan and Li's brightness are opposite. Kun also symbolizes darkness, so it is said "concealing brightness." Confucius said: Ji Zi was in the late Shang dynasty, internal dangers were rising, he let his hair hang loose and pretended to be mad, not avoiding the humiliation of being a prisoner and a slave. This is maintaining one's virtue in hardship, and Ji Zi went through this way.

象曰：明入地中，明夷。君子以蒞眾，用晦而明。離日入坤地中，明為地掩，明夷象也。坤為地，離為明，坤又為眾、為晦。君子臨蒞眾民，韜晦其光，不以察察為明，所以常昭昭而無昏昏也。初九：明夷于飛，垂其翼；君子于行，三日不食，有攸往，主人有言。下卦離明為上坤所夷，初陽在下，去坤雖遠，而明已見夷，象鳥之飛者焉。離為飛鳥，鳥飛以翼，翼而日垂，是甫欲振翼而已恐夷焉。初為陽剛，是為君子；四為正應，為互震，為行，是為君子于行。初在臨卦為兌，兌為口，今易為離，離為腹，兌口既廢，離腹必枵；歷離三爻，正當三日，是為三日不食。

The Great Image says: Light enters the earth, which is called Mingyi; the gentleman takes this as a model to govern the people, using concealment to demonstrate clarity. Duolong'a says: The trigram Li (Fire) represents the sun, which has fallen into the trigram Kun (Earth), and the light is covered by the earth, which is the image of Mingyi. Kun symbolizes the people and darkness, while Li symbolizes brightness. The gentleman governs the people, conceals his sharpness and brilliance, and does not take meticulous scrutiny as wisdom, thus maintaining clarity without falling into confusion. The line statement of the first line says: When light is injured, the bird flies with its wings lowered; the gentleman walks on the road and goes three days without food; if he goes somewhere, the host will have words. Duolong'a says: The light of the lower trigram Li is injured by the upper trigram Kun. The first line, which is a yang line, is at the very bottom. Although Li and Kun are far apart, the light has already been injured, so it is taken as the image of a flying bird. Li symbolizes a bird, which flies with its wings. However, the wings are lowered, indicating that the bird is just about to rise but already fears injury. The first line is a yang line, representing the gentleman. The sixth line is its corresponding line, located in the changing trigram Zhen (Thunder), which symbolizes movement, so it is called 'the gentleman on the road'. The first line in the hexagram Lin (Approach) originally belonged to the trigram Dui (Joy), which symbolizes the mouth. Now it has become Li, which symbolizes the abdomen. The mouth of Dui has been abandoned, so the abdomen of Li must be empty. Passing through the three lines of Li corresponds to three days, so it is called 'three days without food'.

夫避夷則始前行，惟前行乃於以有往。往求正應，是往者為客，應者為主人。應為互震，虞氏曰：震為主、為言，是為主人有言。顧以恐夷之故而不食以行，不知前為坤地，行則傷明，宜聽主人之言，不可冒昧以往。蓋戢翼以避難，則明能見幾；聞言以知退，則勇於改轍。此君子所以異於眾人，處明夷之時而不欲夷其明也。象曰：君子于行，義不食也。義，宜也。不食，不食其祿也。

Duolong'a continued to say: To move forward is to avoid harm, and only by moving forward can one speak of "having a destination." Going is to go to one's corresponding trigram, so the one going is the guest, and the one being sought is the host. Its corresponding trigram is in the mutual trigram Zhen, which Yu Fan said represents the host and also speech, so it is "the host speaks." However, because it fears harm, it goes hungry; yet it does not realize that ahead is the trigram Kun, which is earth. Moving forward only makes the brightness worse, so it should listen to the host's advice and not act rashly. Folding the wings to avoid danger shows the ability to notice subtle signs; hearing the advice and returning shows the courage to change direction. This is exactly where the gentleman differs from the common person—when in a situation of brightness that causes harm, he does not allow his own brightness to be harmed. The "Small Image Commentary" says: A gentleman walking on the path, by reason, should not eat the salary. Duolong'a explained: "Righteousness" is what should be, and "not eating" is not taking that salary.

六二：明夷，夷于左股，用拯馬壯，吉。二在臨體為重畫之震，易為明夷之二，為互坎，坎為臀，臀之下乃股也。當明夷之時，夷明者在前，二以與三相易，退居三後，後為左，是為夷于左股。股既見夷，有拯者則仍可行。拯，救也。坎於馬為美脊，坎馬自壯，以此拯之，何虞股之夷也？故吉。象曰：六二之吉，順以則也。以陰居陰位，柔順；就坎，則也。

The line statement for the second line says: The light is injured, the injury is on the left thigh; a strong horse is used to rescue, which is auspicious. Duolong'a explains: The second line in the Qian hexagram belongs to the repeated image of Zhen, and after transforming into the second line of Mingyi, it is located within the mutual body Kan. Kan symbolizes the buttocks, and below the buttocks is the thigh. When the light is injured, the one causing the injury is in front. The second line, because it exchanges with the third line, retreats behind the third line, and behind is left, so it is called 'injured on the left thigh'. Although the leg is injured, as long as someone comes to rescue, it can still move. 'Zhen' means to rescue. In the category of horses, Kan represents a strong and well-built horse. The horse itself is strong, so using it for rescue, how could the leg injury be a problem? Therefore, it is auspicious. The Small Image Commentary says: The reason the second line is auspicious is because it is gentle and follows the principle. Duolong'a explains: A yin line in a yin position is 'gentle'; relying on the rescue horse symbolized by Kan is 'following the principle'.

九三：明夷于南狩，得其大首，不可疾貞。離位正南，處明夷之時，不宜前往，惟宜居守其位。三又為互坎之中，坎為北方之卦，丁冬令，以離之戈兵合坎之弓輪，獵於南離之地，故曰南狩也。狩，冬獵名。三自臨之二易兌為離，虞氏曰：兌為刑，離為折首，是為得其大首。夫田獵有獲，何往不克？而明恐見傷，尚宜待時，不可疾急，宜貞正自守耳。象曰：南狩之志，乃大得也。

The statement of the third line says: When the light is injured, go to the south for hunting and capture the leader of the enemy; do not act too hastily, it is suitable to maintain the correct position. Duolong'a says: The trigram Li is located in the south direction; when the light is injured, it is not suitable to go out, only suitable to stay in one's position. The third line is also in the middle of the mutual trigrams Kan, which is the trigram of the north, corresponding to winter; using the trigram Li which symbolizes halberds and weapons combined with the trigram Kan which symbolizes bows and chariots, going to the southern position of Li for hunting, so it is called 'southern hunting.' 'Shou' is the name of hunting in winter. The third line comes from the second line of the hexagram Lin, where the original trigram Dui has changed to Li; Yu Fan says that Dui symbolizes punishment and execution, and Li symbolizes beheading, together meaning 'capturing the great head.' Hunting has a harvest, where can it not succeed? However, the light still fears injury, so one should still wait for the right time, not be impetuous, only suitable to maintain the correct position. The 'Small Image Commentary' says: The ambition of southern hunting is to gain much.

六四：入于左腹，獲明夷之心，于出門庭。上為夷主，四居五下，猶可退避。坤為腹，坤之下為左腹。前往見夷，乃退處以入于左腹。心藏於腹，是明夷之心，四獨得之于出門庭候也。四為互坎之末，坎為宮；又為互震，為出。出宮門庭，蕭然遠引，惟恐明之夷也，然見幾已不早矣。象曰：入于左腹，獲心意也。意發於心，心不可見而意可得也。

The line statement for the fourth line says: entering the left abdomen, discovering the thoughts of the bright one, then leaving the gate. Duolong'a says: the sixth at the top is the main agent causing harm to brightness. The fourth line is below the fifth line, so it still has time to retreat. The earth symbolizes the abdomen, and the lower part of the earth is the 'left abdomen'. Moving forward would result in injury, so it retreats into the left abdomen. The heart is hidden within the abdomen. What is called 'the bright one's heart' is precisely what the fourth line discovers at the moment it is about to leave the gate. The fourth line is at the end of the interacting trigram Kan, which symbolizes the palace; it is also within the interacting trigram Zhen, which symbolizes going out. Leaving the palace gate and withdrawing alone, it fears its own brightness may also be harmed; however, it realizes the signs are already too late. The Small Image Commentary says: entering the left abdomen is discovering the other's intention. Duolong'a explains: intention arises from the heart, the heart is invisible, but intention can still be perceived.

六五：箕子之明夷，利貞。五以高位而近暗君，仍守正以晦其明，是箕子之明夷也。箕子以父師之親而遇帝辛之暗，幽囚困辱，猶正其志，故曰箕子之明夷，利貞也。象曰：箕子之貞，明不可息也。息，止也，滅也。紂雖至暗，箕子自明，堅守其貞，身雖為奴，明不可息，所以立萬世親臣之則也。

The Line Statement of the Fifth Line says: Like Ji Zi, who remained in self-restraint when the light was harmed, it is advantageous to maintain uprightness. Duolong'a explains: The Fifth Line is in a high position but is close to the dark ruler, yet remains upright and restrains its own brightness, which is the example of Ji Zi's Ming Yi. Ji Zi, as a close relative and fatherly teacher of the royal house, encountered the darkness of King Zhou, was imprisoned and endured great humiliation, yet could still maintain his upright mind, hence it is said, 'Ji Zi's Ming Yi, advantageous to uprightness.' The Small Image Commentary says: Ji Zi's uprightness shows that the light cannot be extinguished. Duolong'a explains: 'Xí' means to stop or extinguish. King Zhou's darkness reached its peak, yet Ji Zi himself was bright; he remained on the upright path, his body became a slave, but his brightness could not be extinguished, thus setting a standard for generations of royal relatives and close ministers.

上六：不明，晦，初登于天，後入于地。坤地至上，離光盡掩，不明矣，晦矣。夫此晦也者，亦由明而漸至於晦，非初即晦也。初猶登天，豈可言晦？後已入地，乃始不明。坤為晦，上為天位，象登天；上為坤終，象入地。猶人之初生，木性維明，後以物慾之蔽，漸即於晦耳。象曰：初登于天，照四國也；後入于地，失則也。

The statement of the top line says: It is no longer bright and has fallen into darkness; at first it ascended to the sky, but later it descended into the earth. Duolong'a says: The top line of the earth element represents the end of the earth, the brightness of the fire element is completely covered, thus becoming unclear and dark. However, this darkness comes gradually from brightness, not from darkness at the beginning. At first, it still ascended to the sky, how could it be dark at the beginning? It was only after descending into the earth that it became unclear. The earth symbolizes darkness and obscurity; the top line is also the position of heaven, so there is an image of ascending to heaven; the top line is also the end of the earth, so there is an image of descending into the earth. This is like a person at birth, whose nature is originally bright, but later it is obscured by worldly desires, gradually leading to darkness. The Small Image Commentary says: Initially ascending to the sky, it illuminates all the surrounding countries; later descending into the earth, it loses the principle.

慧珠閣原本。岫巖多隆阿雯溪。周易下經（二）。

This is volume eight of "The Origins of the Changes" (Yi Yuan), based on the original edition from Hui Zhu Ge. The author is Duolong'a, a native of Xiuyan, also known as Wenxi. This volume explains the second part of the lower section of the "Zhou Changes" (I Ching), sequentially discussing the hexagrams of Family, Strife, Obstruction, Resolution, and Reduction.

【離下巽上，中互離坎】【中孚】家人為二陰四陽卦，自中孚來，二往升三，三來降二。蓋中孚為重畫離象，體似家人；家人下卦為離，三至五亦互離也。虞氏謂遯初至四，非也。家人，利女貞。外二陽上下相閒，象家；中四爻各得陰陽之位，象人。故離下巽上之卦曰家人。家人者，一家之人也。家人不惟有女，而家人則惟女難化；至於女亦貞正，是刑于之化徧一家矣，故曰利女貞也。

The lower trigram of the Family hexagram is Li (Fire), and the upper trigram is Xun (Wind). The intermediate trigrams contain both Li and Kan (Water). This hexagram comes from Zhongfū by the movement of the second line to the third position and the third line to the second position. Zhongfū is formed by overlapping the trigram Li, resulting in a similar overall shape to Family. The lower trigram of Family is Li, and the lines from third to fifth also form Li. Yu Fan said it comes from Dùn by the movement of the first to fourth lines, which is incorrect. The hexagram statement says: "Family, it is advantageous for a woman to maintain uprightness." Duolong'a said: the two upper and lower yang lines surround the middle, like a house; the four middle lines each occupy their proper yin and yang positions, like people inside the house. Therefore, the hexagram with lower Li and upper Xun is called Family. "Family" refers to a family. A family is not only composed of women, but among family members, women are the most difficult to educate. If even women maintain uprightness, then it is the kind of education described in the "Poetry · Da Ya · Si Qi" as "setting an example for the wife," which has spread throughout the whole family. Therefore, it says "advantageous for a woman to maintain uprightness."

彖曰：家人，女正位乎內，男正位乎外。男女正，天地之大義也。家人有嚴君焉，父母之謂也。父父、子子、兄兄、弟弟、夫夫、婦婦，而家道正；正家而天下定矣。卦所以名家人者，以卦體有父子兄弟夫婦之象，一家之人備具焉，故曰家人也。家之內有女，女之治家，觀型於男。卦之內外二五得中，二為陰位，陰女居之，是為女正位乎內；五為陽位，陽男居之，是為男正位乎外。男女咸正，天陽地陰之大義得矣。

The Commentary on the Judgment says: The Hexagram of the Family shows that women are within each occupying their proper position, and men are outside each occupying their proper position. Men and women each fulfilling their proper roles is the great principle of heaven and earth. Within a family there is a strict and proper leader, which refers to the parents. The father fulfills the father's role, the son the son's role, the elder brother the elder brother's role, the younger brother the younger brother's role, the husband the husband's role, and the wife the wife's role; thus the family is properly ordered. When every family is properly ordered, the whole world becomes peaceful. Duolong'a explains: This hexagram is called the Family because it contains the images of father and son, brothers, and husband and wife, and all the members of a family are present, hence it is called the Family. A family has women, and the model for women managing the household should be drawn from men. In this hexagram, both the second line and the fifth line of the inner and outer trigrams are in the central position: the second position is a yin position, occupied by a yin line representing a woman, which is called 'women are properly positioned within'; the fifth position is a yang position, occupied by a yang line representing a man, which is called 'men are properly positioned outside.' When both men and women are properly positioned, the great principle of heaven being yang and earth being yin is realized.

夫男女者，即夫婦也。然夫婦雖為家人之主，而非家人之君，家人又有嚴君焉。蓋上為天道，父道也；初為地道，母道也。上以陽居陰位，初以陽居陽位，陽剛主嚴，是父嚴母亦嚴。嚴君乃父母之謂，則嚴實為治家之本也。上為父，初為母；二、四為女，三、五為男；五男在前為兄，三男居次為弟，兄弟皆父母之子；男為夫，女為婦。父子、兄弟、夫婦各盡其義而家道正，天下之家道各正，則是由家齊而國治也，天下自此安定矣。

Duolong'a continued to say: What is meant by male and female is husband and wife. Although husband and wife are the ones who manage the family, they are not the sovereigns of the family. There is another 'sovereign' within the family, which is the 'strict sovereign'. The top line belongs to the heavenly principle, which represents the father's principle; the first line belongs to the earthly principle, which represents the mother's principle. The top nine is a yang line in a yin position, while the first nine is a yang line in a yang position. Yang strength is characterized by strictness, so the father is strict and the mother is also strict. Since the 'strict sovereign' refers to the parents, it is evident that 'strictness' is the fundamental principle in managing the family. The top line represents the father, and the first line represents the mother; the second and fourth yin lines represent the daughters, while the third and fifth yang lines represent the sons. The son in the fifth line is in front, representing the elder brother, and the son in the third line is in the second position, representing the younger brother. Brothers are all the sons of the parents. The male becomes the husband, and the female becomes the wife. When father-son, brothers, and husband-wife each fulfill their respective roles, the family will be properly ordered. When every family is properly ordered, it leads to 'rectifying the family' and then 'governing the state', and thus the world will be in peace.

象曰：風自火出，家人。君子以言有物而行有恆。馬氏曰：木生於火，火以木為家，故曰家人。荀氏曰：風火相與，必附於物。物大火大，物小火小；君子之言必因其位，位大言大，位小言小，不在其位不謀其政，故言有物也。大暑爍金，火不增其烈；大寒凝冰，火不損其熱，故行有恆矣。按：卦自中孚來，中孚下卦為兌，兌為口，二三易位為離，離為文，是出言有章也，言有物象也；中孚之上巽不易，巽為股，行有恆象也。

The Great Image Commentary says: Wind arises from fire, which is the Hexagram of the Family; the gentleman takes this as a model, speaking with substance and acting with consistency. Ma Rong said: Wood and fire mutually generate, and fire takes wood as its home, hence it is called the Hexagram of the Family. Xun Shuang said: Wind and fire support each other, and fire must be attached to something to burn; if the object is large, the fire is large; if the object is small, the fire is small. The gentleman speaks according to his position; if his position is high, his speech is broad; if his position is low, his speech is narrow; if he is not in that position, he does not plan that matter (as stated in the Analects of Confucius, Chapter Tai Bo), hence it is said 'speech has substance'. On the hottest day, metal can be melted, but fire does not become more intense; on the coldest day, ice can be frozen, but fire does not lose its heat, hence it is said 'action has consistency'. Duolong'a's commentary: This hexagram comes from Zhongfou by changing the second and third lines. Zhongfou's lower trigram is Dui, which symbolizes mouth, and after the second and third lines are exchanged, it becomes Li, which symbolizes literary ornamentation, hence speech is orderly, which is the image of 'speech has substance'; Zhongfou's upper trigram Xun remains unchanged, which symbolizes thighs, hence 'action has consistency' is the image.

初九：閒有家，悔亡。中四爻為人，初陽外鍵，則家之閒也。家有閒，始可言治；而治家宜先立閒，是家之有在此閒也，故曰閒有家。閒，防也。天下事與其制之於已然之後，不若防之於未然之先。閒家於初，是能預防於初也，故悔亡。象曰：閒有家，志未變也。志未變，閒之易也。

The first line statement says: Establishing a defense for the family, regret disappears. Duolong'a explains: The fourth line represents the people within the house, and the yang line at the beginning is outside, like a door latch, which is the 'xián' of the family, meaning the gate and its defense. Only when there is defense within the family can there be governance; and governing the family should first establish defense, so the establishment of the family lies in this defense, hence 'xián yǒu jiā' ('xián' is defense). 'Xián' means defense. Matters in the world, it is better to establish defense before problems arise rather than dealing with them after they occur. Establishing defense for the family at the first line allows for prevention from the beginning, hence regret disappears. The Small Image Commentary says: Establishing defense for the family is when the mind has not yet changed. Duolong'a explains: When the mind has not changed, it is easier to establish defense.

六二：無攸遂，在中饋，貞吉。二位中正，陰居陰位而與五應，婦人從夫，不敢專成，自盡其職，為中饋主。鄭氏曰：無攸遂，言婦人無敢自遂也。爻體離，又互體坎，火位水在上，飪之象也。饋，酒食也，故云在中饋也。居中得正，自盡其職，故貞吉。象曰：六二之吉，順以巽也。陰居陰位，是順；位居內，是巽。

The line statement for the second line says: There is nothing to act on one's own initiative; she manages the household meals, and by maintaining proper conduct she gains good fortune. Duolong'a explains: The second line is in the central position and holds the correct position; the yin line is in a yin position and corresponds with the nine in the fifth. A woman follows her husband, does not act independently, and only fulfills her own duties as the one who manages the household meals. Zheng Xuan says: 'There is nothing to act on one's own initiative' means that a woman does not act on her own. The nature of this line belongs to the trigram Li, and it is also in the inter-trigram Kan. The fire of Li is at the lower position, while the water of Kan is above it, forming the image of cooking. 'Feeding' refers to wine and food, so it is said 'in the middle of the meal service'. Being in the central position and holding the correct position, each fulfilling their own duties, thus maintaining proper conduct and gaining good fortune. The Small Image Commentary says that the reason the second line is auspicious is because of its flexibility and humility. Duolong'a explains: the yin line being in a yin position is 'flexibility'; being in the inner trigram is 'Geng'.

九三：家人嗃嗃，悔厲，吉；婦子嘻嘻，終吝。治家之道宜於中和，過嚴則酷，過寬則弛。三以陽居陽位，在正離、互離之間，離火性烈，人望而畏之，有似於酷，故曰嗃嗃；三又為互坎，坎為水，坎水懦弱，人狎而玩之，有似於弛，故曰嘻嘻。鄭氏曰：嗃作熇，苦熱之意；嘻嘻，驕佚喜笑之意。言三之治家寬嚴無定也。然與其失之寬，毋寧失之嚴。蓋家人嗃嗃，雖悔且厲，而家政整肅，猶可云吉；至於婦子嘻嘻，法度既廢，倫紀亦乖，家政多疵，終吝矣。象曰：家人嗃嗃，未失也；婦子嘻嘻，失家節也。失家節者，言無家法可循也。

The third line statement says: The family is oppressed and complains, there is regret and danger, yet it is still considered auspicious; the women and children laugh and joke, but in the end there is regret. Duolong'a says: The way of managing a family is to value moderation and harmony. If it is too strict, it becomes harsh; if it is too lenient, it becomes slack. The third line, with a yang line in a yang position, is sandwiched between the lower trigram Li (Fire) and the interacting trigram Li (Fire). Fire is fierce and intense, and people are afraid of it, which is close to harshness, hence the term 'hè hè'. At the same time, the third line is also within the interacting trigram Kan (Water). Water is gentle and yielding, and people approach it carelessly and lightly, which is close to slackness, hence the term 'xi xi'. Zheng Xuan says 'hè' should be read as 'hào', meaning unbearable heat; 'xi xi' means arrogance and laughter. This indicates that the third line represents a lack of consistency in governing the family. However, it is better to be strict than lenient. Although the family is oppressed and complains, there is regret and danger, but the family affairs are orderly, so it is still considered auspicious. As for the women and children laughing and joking, the laws and regulations are neglected, and the family order is disrupted, leading to many problems in family governance, ultimately resulting in regret. The Small Image Commentary says: The family complaining is not yet a loss; the women and children laughing is when the family discipline is lost. Duolong'a explains: 'losing family discipline' means that there is no family code to follow.

六四：富家，大吉。四為巽初，巽為近利市三倍，是以富養其家者。蓋男為夫，女為婦；男之治家在乎教，女之治家主乎養。教之道近嚴，故三言嗃；養之道近柔，故四言富。勤儉中禮，內助之賢，厚實其家，陰道之正，故大吉。象曰：富家大吉，順在位也。

The line statement for the fourth line says: "It brings family prosperity, great auspiciousness." Duolong'a explains: The fourth line is the first line of the trigram Xun. The "Commentary on the Trigrams" says about Xun, "It brings profit threefold." This indicates that Xun is about using wealth to support the family. A man is a husband, a woman is a wife: a man managing the household focuses on discipline, while a woman managing the household focuses on providing for the family. The way of discipline tends toward strictness, hence the third line says "harsh and stern"; the way of providing tends toward gentleness, hence the fourth line says "prosperous." Diligence and frugality in accordance with propriety are the nature of a virtuous wife, and filling the household with resources is the proper way of the gentle and yielding, hence great auspiciousness. The "Small Image Commentary" says: Bringing family prosperity and great auspiciousness is because of being gentle and yielding while occupying a proper position.

九五：王假有家，勿恤，吉。五為君位，故曰王。雖與初同雲有家，而初則立法以限之，故云閒；而五則積誠以感之，故云假。假，格通。二至四為互坎，坎為加憂，五已在互坎外，故云勿恤。蓋其得位足為家範，兄弟夫婦皆從其化，故不事憂恤，而感格已徧一家也，吉矣。象曰：王假有家，交相愛也。上下交愛，豈有憂恤？假之用神也。

The line statement of the fifth line says: The king, by sincere virtue, moves and unites his family, without worry, it is auspicious. Duolong'a explains: The fifth line represents the position of the king, so it is called 'king'. It speaks of 'having a family' together with the initial line, but the initial line establishes rules to restrain, so the word 'xián' (to restrain) is used; the fifth line accumulates sincere virtue to move and influence, so the word 'jià' (to assume) is used. 'Jià' and 'gé' are related, meaning to feel and reach. The lines two to four form the trigram Kan, which implies adding worry, but the fifth line is outside the trigram Kan, so it says 'do not worry'. The position of the fifth line is sufficient to become the model for the whole family, so brothers and spouses follow his influence, thus there is no need to worry, and the sincere influence has already reached throughout the family, hence it is auspicious. The Small Image Commentary says: The king moves and unites his family through sincere virtue, which is mutual affection between ruler and people. Duolong'a explains: If there is mutual affection between ruler and people, where is there room for worry? This shows how remarkably effective the use of 'jià' is.

上九：有孚，威如，終吉。上與初為父母之位，父母曰嚴君，故初則曰閒，而上則曰威。夫所云威如者，亦非徒尚嚴威也。蓋有孚以明恩，則以推誠為治家之本；復威如以立教，則以制義為保家之原。恩義兼盡，而寬則不縱，嚴則不酷，古今治家之道備於此矣，故終吉也。象曰：威如之吉，反身之謂也。反身，謂反求諸身，即修身也。身修而後家齊矣。

The line statement for the top line says: With sincerity and authority, one ultimately attains good fortune. Duolong'a explains: The first line and the top line are the positions of the parents, and the parents are called 'strict sovereigns.' Therefore, the first line says 'idleness' meaning to establish defense, and the top line says 'authority' meaning to establish authority. The term 'authority like this' does not mean solely emphasizing harshness. Sincerity and benevolence are used to clarify affection, which is to treat others with sincerity as the foundation of family governance; adding authority to establish education, which is to use appropriate judgment as the source of family protection. Both benevolence and righteousness are fulfilled, being lenient without indulgence, and strict without cruelty. The principles of family governance throughout history are all contained here, so it ultimately attains good fortune. The Small Image Commentary says: Having authority and attaining good fortune, refers to self-reflection. Duolong'a explains: 'Self-reflection' means to seek from oneself, which is self-cultivation; The Great Learning says 'self-cultivation comes first, then the family is orderly,' meaning that only when one's self is cultivated can the family be well-ordered.

【兌下離上，中互坎離】中孚：睽為二陰四陽卦，自中孚來。中孚四陰升五，故彖傳曰柔進上行。虞氏曰大壯上來之三，不合。睽，小事吉。火性上炎，澤氣下潤，是離兌有睽象，故兌下離上之卦名睽。睽，乖也。睽則難合，事亦有因睽轉吉者，然亦小事如此，大事則否也。

The lower trigram of the Kui hexagram is Dui and the upper trigram is Li. The intermediate trigrams contain Kan and Li. This hexagram comes from Zhongfou by the transformation of its fourth line. Kui is a hexagram with two yin lines and four yang lines. In Zhongfou, the fourth line, which is yin and flexible, rises to the fifth position, so the Commentary on the Judgment says, "the yin line advances and moves upward." Yu Fan says that the top line of Dazhuang moves down to the third position, which does not agree with the text. The hexagram statement says: "Kui, small matters bring good fortune." Duolong'a says: fire has an upward nature, while the water vapor of Dui flows downward. Thus, Li and Dui originally have a tendency to be apart, so the hexagram with Dui below and Li above is called Kui. "Kui" means to be apart or to be at odds. When things are apart, they are difficult to reunite. However, sometimes being apart can lead to good fortune, but this is only true for small matters. For major matters, this is not the case.

彖曰：睽，火動而上，澤動而下，二女同居，其志不同行。說而麗乎明，柔進而上行，得中而應乎剛，是以小事吉。天地睽而其事同也，男女睽而其志通也，萬物睽而其事類也。睽之時用大矣哉！離兌合卦，何以名睽？蓋以卦象言之，離火也，兌澤也。離火居上則益上炎，澤水居下則益下潤，是火澤相睽也。離為中女，兌為少女，雖暫同居，後必分適，是二女相睽也，故曰睽也。祇是以卦德卦體言之，兌說而附乎離明，中孚之三陰柔上行，進居五位，五陰得中，以下應二剛，當睽違之時，以柔道行之，往往得合。陰為小，故曰小事吉也。

The Commentary on the Judgment says: The Kui hexagram, which is composed of the fire and the marsh, represents fire moving upward and the marsh moving downward; two women living in the same house but with different aspirations. Joy is attached to brightness, the flexible line advances to a superior position, and is in the center to correspond with the strong line, so small matters bring good fortune. Heaven and earth are separated but share the same function of nurturing all things; men and women are separated but can have mutual understanding; all things are separated but follow their own kind. The timing and function of the Kui hexagram are indeed significant. Duolong'a asked: Why is the hexagram composed of the fire and the marsh called Kui? From the symbolic meaning of the hexagram, fire is the upper trigram and the marsh is the lower trigram; the fire on top burns even more upward, while the marsh below flows even more downward, which shows the separation between fire and marsh. The fire represents the middle daughter, and the marsh represents the young daughter; although they temporarily live in the same house, they will eventually marry different men, showing the separation between the two daughters, hence the name Kui. However, from the perspective of the hexagram's virtue and structure, the joy of the marsh is attached to the brightness of the fire, the third line, which is a yin line, advances upward to the fifth position, and the fifth line, which is a yin line in the center, corresponds downward with the strong line of the second position. In times of separation, using a flexible and harmonious approach often leads to reconciliation. Yin is associated with 'small' matters, hence it says 'small matters bring good fortune.'

夫睽則似不能遽同，觀彼天地分判，上下相睽，至於陰昇陽降，天地轉和合而無間；睽則似不能遽通，觀乎男女異體，彼此相睽，至於夫倡婦和，男女轉好合而相宜；睽則似不能同類，觀於萬物倮毛羽鱗、飛潛動植，形既迥殊，性亦各異，其睽尤甚，至於相資以生，相需以養，萬物轉以會合而咸若。是上為天位，下為地位，上下皆陽，故曰事同；互坎為男，互離為女，坎離連體，故曰志通；坎離亦為叢棘草木，又為豕、為雉、為介蟲、為弓矢，坎又為水，兌為金，皆物也，亦相資為用，故曰事類。此睽不終睽，睽有其時，而乃因睽得合，睽又有其用也。睽之時用，蓋曰大哉。

Duolong'a continued to explain: Although things seem to be separated and cannot immediately become the same, look at heaven and earth divided into two, upper and lower separated, but when yin qi rises and yang qi descends, heaven and earth eventually unite without any gap; although things seem to be separated and cannot immediately communicate, look at men and women with different forms and separated from each other, but when the husband leads and the wife follows, men and women eventually unite in harmony; although things seem to be separated and cannot be of the same kind, look at all things which include naked creatures, hairy creatures, feathered creatures, and scaled creatures, some flying, some living in water, some moving, some stationary, with completely different forms and different natures, their separation is most extreme, yet they rely on each other for survival and depend on each other for sustenance, so all things eventually unite and each finds its proper place. In this hexagram, the upper line is the heavenly position, the lower line is the earthly position, and both are yang lines, so it is said, "Their affairs are the same." The interacting lines Kan represents male, and Li represents female, and Kan and Li are connected as one, so it is said, "Their wills communicate." Kan and Li also symbolize tangled brambles and grasses, pigs, pheasants, shellfish, bows and arrows, Kan also symbolizes water, and Dui symbolizes metal, all things, which rely on each other for use, so it is said, "Their affairs are of the same kind." Thus, separation does not mean permanent separation; separation has its time, and separation can lead to union; separation also has its function. Therefore, the Commentary on the Judgment praises, "The use of separation is great indeed."

象曰：上火下澤，睽。君子以同而異。荀氏曰：火性炎上，澤性潤下，故曰睽也。大歸雖同，小事當異；百官殊職，四民異業，文武並用，威德相反，共歸於治，故曰同而異也。初九：悔亡。喪馬勿逐，自復；見惡人，無咎。初睽未甚，猶易得合，惟其能合，故曰悔亡。如馬之喪，不事遠逐而自復；如人之惡，不可遠拒而宜見。初與四應，四在中孚為互震，震為馬，四與五易，震象不見，為喪馬，而互坎之美脊仍見，是馬已喪，不必遠逐而自復也。四為正離，虞氏曰：離為惡人。以其人惡而不之見，故成睽；睽久生疑，故成咎。不見惡人以致咎，何如見此惡人以免咎也？是惟不縈情於物，而物終必歸；惟不顯絕於人，而人終無怨，此處睽之善術也。象曰：見惡人，以辟咎也。闢、避同。見惡人者，以避睽也。

The Great Image Commentary says: Above is fire, below is marsh, this is the Kui hexagram; the gentleman takes it as a model, maintaining differences within great unity. Xun Shuang said: Fire has an upward nature, marsh has a downward nature, hence it is called Kui. Although the general direction is the same, specific matters should be differentiated: officials each have their duties, scholars, farmers, artisans, and merchants each have their professions, both cultural governance and military strength are used, and authority and benevolence seem opposite, yet together they lead to good governance. Therefore it is said, "same yet different." The first line statement says: regret disappears. Losing a horse need not be pursued, for it will return on its own; seeing a person one dislikes brings no fault. Duolong'a said: The separation in the first line is not yet deep, hence it is easy to reunite; precisely because it can reunite, it is said "regret disappears." Just as losing a horse, one need not go far to search for it, for it will return on its own; just as meeting a person one dislikes, one should not refuse to see him far away, but rather meet him. The first line and the fourth line are in correspondence; the fourth line is in the Zhongfu hexagram and is in the mutual structure of Zhen, which symbolizes a horse. After the fourth and fifth lines are exchanged, the Zhen image disappears, which is called "losing a horse," but the mutual structure Kan still has a fine horse, showing that although the horse is lost, one need not go far to search for it, for it will return on its own. The fourth line is in the center of Li, Yu Fan said Li symbolizes "evil people." Because one dislikes that person, one avoids meeting him, thus causing separation; prolonged separation leads to suspicion, thus causing fault. Rather than avoiding the evil person and bringing about fault, why not meet him to avoid fault? Thus, only by not being attached to external things will those things return on their own; only by not openly cutting off relations with people will there be no resentment—this is the proper way to deal with separation. The Small Image Commentary says: meeting an evil person is to avoid fault. Duolong'a explained: "辟" and "避" are the same; meeting an evil person is precisely to avoid separation.

九二：遇主于巷，無咎。二與五應，五為君位，是主也。五為互坎，坎為宮，又為隱伏，是巷也。夫時當睽乖，不拘幣聘之文，雖委曲求合，遇之於巷，亦無咎矣。象曰：遇主于巷，未失道也。未失道者，言當睽時不必拘常格也。

The line statement for the second line says: meeting the master in the alleyway, there is no fault. Duolong'a explains: the second line corresponds with the fifth line, and the fifth line is the position of the ruler, which is referred to as 'master'. The fifth line is located within the interacting trigrams of Kan, which symbolizes palace and also concealment, thus combining to form 'alleyway'. In times of separation, one need not be bound by the formalities of visiting and offering gifts. Even if one must humble oneself to seek harmony, meeting the master in the alleyway is without fault. The Small Image Commentary says: meeting the master in the alleyway, one has not strayed from the right path. Duolong'a explains: the phrase 'has not lost the way' means that in times of separation, one need not be rigidly bound by conventional practices.

六三：見與曳，其牛掣，其人天且劓，無初有終。三與上應，三為內卦之終，其睽較初、二尤甚，則有不能遽合者。三至五為互坎，坎為輿；二至四為互離，離為牛。坎輿離牛上行求應，然三非正坎，乃借四五以成坎；三非正離，乃借二四以成離；三實與初、二同體，故輿見曳、牛見掣也。且三在中孚為互艮，上在中孚為正巽，今則為兌。兌為刑，巽為寡髮，而遇兌刑，三四相易，巽象不見，則似髠去其發；艮為鼻，而遇兌刑，三四相易，艮象不見，則似割去其鼻。髠發為天，割鼻為劓，兌為毀折，故象天且劓也。前往則見阻，而所應之人又見刑傷，其睽已極。然陰宜從陽，初雖睽違，終必得合，是無初有終矣。象曰：見輿曳，位不當也；無初有終，遇剛也。內卦至三已盡，又陰居陽位，故睽獨甚也。

The line statement for the third line says: seeing a cart being dragged backward, the oxen pulling it being held back, and the driver suffering the punishment of髡发 and割鼻; the beginning is not smooth, but in the end there will be a good result. Duolong'a says: the third line corresponds with the top line. The third line is the last line of the inner trigram, and its deviation is more serious than that of the first line and the second line. It cannot be reconciled at once. The third to fifth lines form the trigram Kan, which symbolizes a cart; the second to fourth lines form the trigram Li, which symbolizes oxen. The cart and the oxen both want to go upward to meet their proper correspondence, but the third line itself is not a proper Kan, needing the fourth and fifth lines to form Kan; it is not a proper Li, needing the second and fourth lines to form Li. In reality, the third line belongs to the lower trigram along with the first and second lines, so the cart is held back and the oxen are restrained. Moreover, in the trigram Zhongfou, the third line belongs to the interacting trigram Gen, and the top line belongs to the proper trigram Xun. Now, however, it has become Dui. Dui symbolizes punishment, and Xun symbolizes sparse hair. When Xun meets Dui's punishment, the third and fourth lines exchange, and the Xun image disappears, as if the hair has been shaved off. Gen symbolizes the nose, meeting Dui's punishment, the third and fourth lines exchange, and the Gen image also disappears, as if the nose has been cut off. The punishment of shaving the head is called 'Tian', and the punishment of cutting the nose is called 'Yi'. Dui also has the meaning of breaking, so it is taken as the image of 'Tian and Yi'. Moving forward meets resistance, and the person it is meant to meet has also suffered punishment, the deviation has reached its extreme. However, Yin should follow Yang, even though the beginning is not smooth, in the end it will certainly meet, which is called 'no beginning but a final result'. The Small Image Commentary says: seeing the cart being dragged backward is because of the improper position; the beginning is not smooth but eventually succeeds because it meets Yang. Duolong'a explains: the inner trigram has reached its end at the third line, and it is a Yin line in a Yang position, so its deviation is especially severe.

九四：睽孤，遇元夫，交孚，厲無咎。四以一陽居上下二陰之間，是睽乖而復孤立者。惟與初陽為正應，陽為夫，夫居於初，則夫為元，元，始也。四以互坎之志，交孚以合之，雖在睽時不免危厲，而終必得合，故無咎。象曰：交孚無咎，志行也。志行故交孚，交孚則遇元夫，不傷睽孤矣。

The statement of the fourth line says: It is separated and isolated, but meets the first male, and they connect with sincerity, though there is danger, there is no fault. Duolong'a says: The fourth line is a yang line sandwiched between two yin lines above and below, thus it is both separated and isolated. Fortunately, it corresponds with the first nine, which is also a yang line; yang symbolizes husband, and this 'husband' is in the initial position, so he is called 'the original husband', 'original' meaning beginning. The fourth line, relying on the mutual structure of Kan, which represents the mind, connects with the first nine through sincerity; although in a time of separation there is danger, in the end they will come together, so there is no fault. The Small Image Commentary says: Connecting with sincerity without fault is because the mind is put into action. Duolong'a explains: The mind being put into action allows for sincere connection; sincere connection leads to meeting the 'original husband', thus not being harmed by separation and isolation.

六五：悔亡，厥宗噬膚，往何咎。睽宜於合，初九即言悔亡者，以睽初尚淺，其勢易合也；六五亦言悔亡者，以二急於求遇，以五為主，五又應二之求，以二為宗。二尊五為主，五親二為宗，合之尤易也。五居離中，離為大腹，象膚；二為兌中，兌為口，象噬。厥宗往噬此膚，合之易易，何有於咎？象曰：厥宗噬膚，往有慶也。

The line statement of the fifth line says: Regret disappears, relatives bite into the flesh, going forward, what fault could there be? Duolong'a says: When there is separation, reunion is valuable. The beginning line speaks of 'regret disappears' because the separation is still shallow and the situation is easy to reunite. The fifth line also speaks of 'regret disappears' because the second line urgently seeks to meet, taking the fifth line as the 'master,' and the fifth line responds to the second line's request, taking the second line as the 'clan.' The second line respects the fifth line as the master, and the fifth line is close to the second line as the clan, so their reunion is especially easy. The fifth line is in the central position of Li, which symbolizes a large abdomen, and can be taken as flesh. The second line is in the central position of Dui, which symbolizes the mouth, and can be taken as biting. Relatives bite into this flesh and go forward, reunion is easy, where could there be fault? The Small Image Commentary says: Relatives bite into the flesh, going forward brings joy.

上九：睽孤，見豕負塗，載鬼一車，先張之弧，後說之弧，匪寇婚媾，往遇兩則吉。睽至於上，睽益甚矣，下求正應，不免阻多。五至三為互坎，坎為豕，又為水；三又為兌澤，豕涉澤水，則在泥塗中，是所見者豕負塗也。坎為輿，稱車；坎又為隱伏，稱鬼，是所載者鬼一車也。坎又為弓，稱弧；本爻為離，離為矢，弧得矢則弧張，是先張之弧也。而三為兌上，兌為毀折，弧折則說，是後說之弧也。既疑為豕，又疑為鬼；既張弧以射之，復說弧以釋之，總由睽故也。

The statement of the top line says: separated and isolated, one sees a pig covered with mud, and also sees a cart carrying ghosts; first draw the bow to shoot, later put down the bow. What comes is not a robber, but someone coming to propose marriage; going forward and encountering rain (the original text says 'two'), it is auspicious. Duolong'a says: separation reaches its peak at the top line, and the degree becomes even more severe. Seeking its proper correspondence downward, one inevitably encounters many obstacles. The lines from five to three form the trigram Kan, which symbolizes a pig and also water; the third line also belongs to the trigram Dui, which signifies a marsh. The pig walks through the marshy water, thus getting muddy, hence the image of 'a pig carrying mud'. The trigram Kan also symbolizes a cart, which can be called 'cart'; Kan also symbolizes hidden things, which can be called 'ghosts', hence the image of 'a cart carrying ghosts'. Kan also symbolizes a bow, which can be called 'bow'; this line belongs to the trigram Li, which symbolizes arrows. The bow gets arrows and thus is drawn, which is 'first drawing the bow'. The third line is the top line of Dui, which signifies breaking. The bow breaks, thus the bow is put down, which is 'later putting down the bow'. At times suspecting it is a pig, at times suspecting it is a ghost; at times drawing the bow to shoot, at times putting down the bow to remove vigilance—these are all caused by separation and suspicion.

夫其所以滋疑者，則以三為互坎，坎為盜，疑其為盜；不知三陰上陽，正應成配，實為婚媾，非寇也。往而求之，歷下五、四兩爻，互坎將盡，正兌之上，則得遇合，不終睽矣。兌為澤，稱雨，往而遇雨，豕鬼之疑俱亡矣，故吉。象曰：遇雨之吉，群疑亡也。群者，豕、鬼與寇，疑之則睽，疑亡則睽亦亡。

Duolong'a continued to say: The reason for increasing suspicion is that the third line is in the mutual trigram Kan, which symbolizes thieves, so it is suspected to be a bandit; but one does not know that the third line is yin and the top line is yang, which are properly matched, and in reality it is coming to propose marriage, not a bandit. The top line goes forward to seek, passing through the fifth and fourth lines below, and the mutual trigram Kan is almost completed. When it reaches the top of the trigram Dui, it can meet, so it will not continue to be discordant. Dui symbolizes a marsh, which can be called rain; going forward and meeting rain, the suspicion of pigs, ghosts, and bandits all disappears, hence it is auspicious. The Small Image Commentary says: Meeting rain is auspicious because all the suspicions have disappeared. Duolong'a explained: The term 'group suspicion' refers to pigs, ghosts, and bandits; when there is suspicion, there is discord, and when the suspicion disappears, the discord also disappears.

【艮下坎上，中互離坎】小過：蹇為四陽二陰【四陽二陰：四陰二陽】卦，自小過來，四往升五，五來降四。彖傳曰往得中，言小過四陽往居蹇五得中也。虞氏謂觀上反三，不合。蹇，利西南，不利東北，利見大人，貞吉。坎居於外，內艮則止，坎為蹇，蹇未解，不宜遽行也，故艮下坎上之卦名蹇。時既逄【逄：逢】蹇，宜行平衍之地，不宜蹈危險之區。於是有濟蹇之大人出，利於見之。如是則蹇不長蹇，可以出蹇適蕩平也，故貞吉。

The lower trigram of the Jian hexagram is Gen (Mountain) and the upper trigram is Kan (Water). The intermediate trigrams contain Li (Fire) and Kan (Water). This hexagram comes from the Xiao Guo hexagram by the movement of the fourth line upwards to the fifth position and the fifth line downwards to the fourth position. The Jian hexagram has four yin lines and two yang lines (note: the original text says 'four yang and two yin', which should be corrected to 'four yin and two yang'). The Commentary on the Judgment says 'going to the middle', which refers to the fourth line of Xiao Guo moving upwards to occupy the fifth position of Jian and thus being in the central position. Yu Fan's view that it comes from the Guan hexagram's top line returning to the third position is inconsistent with the text. The hexagram statement says: 'Jian, advantageous to the southwest, not advantageous to the northeast, advantageous to seeing a great person, maintaining correctness leads to good fortune.' Duolong'a says: The outer trigram is Kan (Water), representing danger, while the inner trigram Gen (Mountain) represents stopping. Kan is danger, and danger has not yet been removed, so it is not advisable to proceed hastily. Therefore, the hexagram named Jian is composed of lower Gen and upper Kan. When encountering danger, one should go to a level and open place, not enter dangerous areas. At this time, if a great person who can overcome the danger appears, it is advantageous to see him. Thus, the danger will not last long, and one can escape from the danger to reach a safe place, hence 'Zhen Ji'.

彖曰：蹇，難也，險在前也。見險而能止，知矣哉！蹇利西南，往得中也；不利東北，其道窮也。利見大人，往有功也；當位貞吉，以正邦也。蹇之時用大矣哉！蹇者，難也。坎險在前，難進也。既已見險，則即不宜蹈險，內為艮止，見險而止，非有坎智者不能也。是知惟明哲之人，乃始克慎行止。時既為蹇，則不宜履險，而惟宜履順。內卦為艮，艮位東北，東北之對向為西南，西南坤方也，坤為地，地勢平衍。而蹇自小過來，小過四往之五，坎得陽中，而四五相易，坤象在隱見之間；且坎為坤索乾中，坎得坤體，得平衍之地矣，故云利也。

The Commentary on the Judgment says: "Jian" means difficulty. There are dangers and obstacles ahead. To see the dangers and stop, is truly wise. It is advantageous to go toward the Southwest, because going there allows one to be in the center; it is not advantageous to go toward the Northeast, because that path has already reached its end. It is advantageous to see a great person, because going forward can establish achievements; each line is in the correct position and maintains uprightness to bring good fortune, which can be used to correct the state. The timing and function of the Jian hexagram are indeed significant. Duolong'a explains: "Jian" means difficulty. The danger of Kan is ahead, making it difficult to advance. Since the danger has already been seen, one should not go further; the inner trigram is Gen, which means to stop. To see danger and stop is something that only a person with the wisdom of Kan can do. Therefore, only those who are wise can carefully choose between action and stillness. Since the time is difficult, one should not take dangerous paths, but only take easy ones. The inner trigram is Gen, whose direction is Northeast. The opposite of Northeast is Southwest, which is the direction of Kun, symbolizing earth, which is flat and open. Moreover, Jian comes from Xiao Guo by changing the fourth line to the fifth position, allowing Kan to gain a central yang line; the exchange of the fourth and fifth lines makes the image of Kun appear and disappear; furthermore, Kan originally obtained its central line by seeking it from Kun towards Qian, and since Kan contains the nature of Kun, it also gains the flat land, hence it is said "advantageous."

東北為艮方，艮為山，山勢險阻；坎為水，水流不上行，其道已窮，故曰不利也。顧東北不利，即不宜往東北以犯難；而西南維利，則尤宜往西南以立功。蓋不往則蹇常存，惟前往則蹇可濟，是不可坐安於蹇也。然則欲濟蹇者，非陰柔所能勝，惟九五剛中之大人，居尊位，履坎中，坎為水、為智，以智處蹇，見險能濟，守五之正以治坤邦，善用蹇時，較之未蹇有事半功倍者，蹇之時用豈不大哉！

Duolong'a continued to say: The Northeast is the direction of Gen, which symbolizes mountain, and mountains have dangerous and obstructive terrain; Kan symbolizes water, which only flows downward and not upward, so that path has already reached its end, thus it is said to be "unfavorable." Since the Northeast is unfavorable, one should not冒险 to go there; whereas the Southwest is favorable, so one should even more go to the Southwest to achieve merit. If one remains still, the danger remains; only by moving forward can the danger be removed, thus it is evident that one cannot sit idly by and remain in danger. However, to overcome difficulties is not something that the weak and yielding can bear; only the Great Man, the Nine in the Fifth, who is strong and upright in the middle, can do so. He occupies the honorable position, standing on the middle line of Kan, which symbolizes water and also wisdom; using wisdom to deal with danger, seeing obstacles and being able to resolve them, holding fast to the correct position of the Fifth to govern the country symbolized by Kun, skillfully utilizing the opportunity of Jian. Compared to when there is no danger, this is even more effective. How great is the opportunity and function of the Jian hexagram!

象曰：山上有水，蹇。君子以反身修德。陸氏曰：水在山上，失流通之性，故曰蹇。君子體之，言水在上終宜反下，因得反身之象；水在山上不能就下，宜修山以疏通之，因得修德之象。艮為背，象反身；坎中實，象修德。前有坎險，不宜前往，故宜反身，反身者即爻辭所云來也；後有艮止，則宜退守，故云修德，修德者即彖傳所云智也。

The Great Image Commentary says: Mountains with water on top, this is the Jian hexagram; the gentleman takes it as a model, and thus turns inward to cultivate himself and virtue. Lu Ji says: Water stopping on the mountain loses its nature of flowing, hence it is called Jian. The gentleman understands this: water on top should eventually return to the bottom, thus giving the image of 'turning inward'; water on the mountain cannot flow naturally downward, so it should be managed by modifying the mountain and guiding the water, thus giving the image of 'cultivating virtue'. Duolong'a adds: Gen symbolizes the back, which fits 'turning inward'; the middle line of Kan is full, which fits 'cultivating virtue'. There is danger ahead from Kan, so it is not advisable to move forward, thus one should turn inward and seek within oneself—'turning inward' is also what the line statements refer to as 'coming'; there is the stop of Gen behind, so one should retreat and defend, thus it is said 'cultivating virtue'—'cultivating virtue' is also what the Commentary on the Judgment refers to as 'wisdom'.

初六：往蹇來譽。坎險在前，故不宜進而宜退。進則謂之往，退則謂之來。若初則前往有地，退後無地；然自守本分，不事躁進，則已不至陷於坎險，得艮止之義矣，來譽矣。象曰：往蹇來譽，宜待也。宜待致譽，不宜往也。

The line statement for the first line (initial line) says: going forward is dangerous, but returning brings reputation. Duolong'a explains: the danger of Kan is ahead, so one should not advance but retreat. Advancing is called 'going forward' (往), and retreating is called 'coming back' (来). For the initial line, going forward still has a way to go, but retreating has nowhere to go. However, as long as one remains steadfast and does not act rashly, one will not fall into the danger of Kan. This aligns with the principle of Gen (mountain), which means stopping. Reputation will naturally come. The Small Image Commentary says: 'Going forward is dangerous, coming back brings reputation,' meaning one should wait. Duolong'a explains: one should wait to gain reputation, and should not go forward.

六二：王臣蹇蹇，匪躬之故。二為臣位，上與五應，五為君，是王也。二為五之臣，則二即王臣。二至四為互坎，此謂之蹇；上應九五坎中，此又為蹇，故曰蹇蹇。夫前為蹇蹇，可以無往，而此不言退避者，蓋有故也。致身事君，臣子之職；不有其躬，臣子所宜。匪躬以濟蹇，王臣所以不避蹇也。象曰：王臣蹇蹇，終無尤也。九三：往蹇來反。三以陽居陽位，似有濟蹇之才，而前接正坎，是為往蹇；來下為艮，是為來反。艮為背，三為艮主，故曰反。象曰：往蹇來反，內喜之也。反居於內，不往外以致蹇，故曰喜之。

The line statement for the second line says: The king's minister runs through重重 difficulties, not for his own sake. Duolong'a explains: The second line represents the position of a minister, and it corresponds upward with the fifth line, which is the king, that is, 'the king'. The second line is the minister of the fifth line, so the second line is 'the king's minister'. The lines from the second to the fourth form the trigram Kan, which represents one layer of difficulty; upward, it corresponds with the fifth line, which is in the central Kan, representing another layer of difficulty. Therefore, it is said 'jian jian' (troublesome and persistent). Previously, there were many difficulties, so one could have retreated, but here it does not say to retreat, because there is another reason: to commit oneself to the king is the duty of a minister; not to be concerned about one's own life and death is the proper attitude of a minister. To disregard one's own safety in order to relieve difficulties is the reason why the king's minister does not avoid difficulties. The Small Image Commentary says: The king's minister runs through重重 difficulties, and ultimately will not make mistakes. The line statement for the third line says: To go forward is dangerous, to retreat is to return to one's original position. Duolong'a explains: The third line is a yang line in a yang position, seemingly possessing the ability to relieve difficulties, but it is immediately followed by the central Kan, so it is said 'going forward is dangerous'; retreating is the trigram Gen, so it is said 'returning'. Gen symbolizes the back, which implies turning back, and the third line is the main line of the trigram Gen, so it is said 'returning'. The Small Image Commentary says: Going forward is dangerous, returning is to return to one's original position, and the lines within the inner trigram are happy about this. Duolong'a explains: The third line returns to be within the inner trigram, not going out and thus not encountering danger, so it is said 'happy about it'.

六四：往蹇來連。四居正坎、互坎之間，此連坎也。前往固蹇，來後亦與坎連，故曰往蹇來連。象曰：往蹇來連，當位實也。九五：大蹇朋來。五陽得中，又得正位，此卦辭所云大人也。而居正坎之中，為蹇之主，則天下之蹇皆歸之，故獨別之曰大。欲濟大蹇，獨力難勝，貴朋來以助之。朋者，卦辭所云見大人者也，與五同德，共濟艱難，蓋有朋來則蹇庶幾可解矣。象曰：大蹇朋來，以中節也。

The fourth line statement says: To move forward is perilous, to retreat is still connected with peril. Duolong'a says: The fourth line is sandwiched between the main Kan trigram and the interacting Kan trigram, which is two Kan trigrams connected together. To move forward is indeed perilous, to retreat is still connected with Kan, hence it says 'to go is difficult, to return is connected'. The Small Image Commentary says: To go is difficult, to return is connected, because it is in the correct position and solid. The fifth line statement says: In great peril, friends come to help. Duolong'a says: The fifth line is a yang line, which is in the central position and in the correct position, exactly what the hexagram statement refers to as 'the great man'. It is located in the middle of the main Kan trigram, being the main line of the entire hexagram's peril, bearing all the perils of the world, hence the word 'great' is specially emphasized. To resolve great peril, relying on one's own strength alone is insufficient; it is important to have friends come to help. The term 'friend' refers to those mentioned in the hexagram statement who 'see the great man', they share the same virtue with the fifth line, and together overcome difficulties; with friends coming, the peril has hope of being resolved. The Small Image Commentary says: In great peril, friends come to help, because the fifth line is in the central position and has restraint.

上六：往蹇來碩，吉，利見大人。卦名曰蹇，故皆宜來不宜往，諸爻皆然，即上亦何獨不然。往固蹇矣，來從於五則吉。蓋五為君，碩人也，即大人也。碩，大也，故曰來碩。見此碩人，又值卦盡，則蹇宜解，不至長蹇矣，故利。象曰：往蹇來碩，志在內也；利見大人，以從貴也。內謂五，五為貴者，上宜從之。

The line statement of the sixth line at the top says: going forward is dangerous, but returning to meet a great person brings good fortune; it is advantageous to see a great person. Duolong'a says: the hexagram is named 'Obstruction,' so each line is suitable for 'coming' rather than 'going.' The same applies to the other lines; how could the sixth line be an exception? Going forward is indeed dangerous, but returning to follow the ninth line at the fifth position brings good fortune. The fifth line is the ruler, who is the 'great person,' also called the 'great person.' 'Shuo' means great, so it is said 'coming to the great person.' Meeting this great person, and at the same time the hexagram has reached its end, the danger is about to be removed, so it is not a long-term difficulty. Therefore, it is advantageous. The Small Image Commentary says: going forward is difficult, returning to meet the great person, because the mind is within; it is advantageous to see the great person, in order to follow the noble one. Duolong'a explains: 'inner' refers to the ninth line at the fifth position, which is the noble one. The sixth line at the top should follow him.

【坎下震上，中互坎離】【小過】解為四陰二陽卦，自小過來，二往升三，三來降二。彖傳曰其來復吉，乃得中也，指此。虞氏謂臨初之四，不合傳義。解，利西南，無所往，其來復吉，有攸往，夙吉。坎在內卦，猶是蹇也；而外卦為震，震動出坎，則蹇已解，故下坎上震之卦曰解。初解蹇難，宜居平衍之地以養育之，故利西南。既解之後，前無所往，惟宜來復，不宜再為紛更，重事滋擾，故曰無所往，其來復吉矣。夫解豈能坐致？惟有往乃可以解，而轉雲無所往者，蓋有往解蹇夙已如此。夙，早也。今蹇已解，不必又往，宜來復也。

The lower trigram of the hexagram is Kan (Water) and the upper trigram is Zhen (Thunder). The inner and outer trigrams contain Kan and Li (Fire). This hexagram comes from the hexagram Xiaoguo (Small Crossing) by the movement of its second line to the third position and the third line to the second position. The Commentary on the Judgment says, "Its return to the center is auspicious," referring to this change. Yu Fan says that it comes from the hexagram Lin (Approaching) with its first line moving to the fourth position, which does not conform to the meaning of the Commentary on the Judgment. The hexagram statement says: "To resolve difficulties, it is favorable to go to the southwest; if there is no place to go, returning to the original position is auspicious; if there is a place to go, acting early is auspicious." Duolong'a says: Kan is still in the inner trigram, indicating continued danger; but the outer trigram is Zhen, which once moves out of Kan, the danger is already resolved. Therefore, the hexagram with lower trigram Kan and upper trigram Zhen is called "Jie" (Resolution). Since the danger has just been resolved, it is favorable to rest in a flat and open place, hence "favorable to the southwest." Once the danger is resolved, there is nothing ahead to go to, so returning to the original position is appropriate; one should not make further disturbances or complications, hence "if there is no place to go, returning is auspicious." However, how can difficulties be resolved by waiting passively? Only by going forward can difficulties be resolved. Here, it is said "there is no place to go" because the action to resolve the difficulties has already been taken. "Suo" means early. Now that the danger has been resolved, there is no need to go forward further; one should return to the original position.

彖曰：解，險以動，動而免乎險，解。解利西南，往得眾也。其來復吉，乃得中也。有攸往夙吉，往有功也。天地解而雷雨作，雷雨作而百果草木皆甲坼。解之時大矣哉！震動坎險，合之成卦。惟恐陷險而始震動，震動前行，則已出險，是險已解去也，故名曰解。解自小過來，小過下為艮，艮為止，止則不往；二往居三以成坎，坎為眾，是為往得眾。得眾即非艮，艮位東北，與西南相對，去東北故往西南。西南地勢平衍，蹇利得之以濟蹇，解亦利得之以成解，蓋大難初平，宜長養以息物力也。

The Commentary on the Judgment says: The hexagram of Release indicates that when one is in a dangerous situation but still able to move, a single movement leads to the removal of danger, hence the name Release. It is favorable to go toward the Southwest, because going there can gain the support of the people. Returning to one's position is auspicious, because one has attained the central position. Going forward and acting promptly is favorable, because going forward can establish achievements. The vital energy of heaven and earth disperses, and thunder and rain arise; thunder and rain arise, and the shells of fruits and herbs crack open and sprout. The timing of the hexagram of Release is indeed significant. Duolong'a explains: The movement of Zhen (Thunder) and the danger of Kan (Water) together form this hexagram. Because one fears being trapped in danger, one begins to move, and once one moves forward, one has already escaped from danger, indicating that the danger has been removed, hence the name Release. The hexagram of Release comes from the transformation of Xiao Guo. The lower trigram of Xiao Guo is Gen (Mountain), which signifies stopping, and stopping means not moving forward; the second line ascends to occupy the third position, forming Kan (Water), which symbolizes the multitude, hence 'going and gaining the support of the people.' Gaining the support of the people indicates that one is no longer Gen; Gen is located in the Northeast, and the Southwest is opposite to it. Leaving the Northeast means moving toward the Southwest. The Southwest is a flat and open area; the hexagram of Jian (Obstruction) relies on it to overcome difficulties, and the hexagram of Release also relies on it to accomplish the removal of difficulties—because great difficulties have just been calmed, and it is the right time to rest and recover the people's strength.

小過之卦下為艮，上卦非坤，西南為虛象，西南雖利，究無所往。解外卦為震，震前無地，前無所往，惟宜來復。來復所以得吉者，以小過之三易來居二，二為坎中，是二之中惟來復始得之。蓋朝野初安，不宜再為紛更，又增擾也。夫惟先有蹇，然後乃有解，是解所以解蹇，惟已解蹇始可名解。當夫解蹇之初，豈能無所往以解蹇？至於蹇解之後，則已變蹇而言解，是名為解，則於既解以後言之也，蓋早已有所往以解蹇也。夫成坎之中，由於小過之三下來居二，而小過之震不易，震動前往，解功已成，是威已然。此時惟宜靜守，以可大者為可久也。

Duolong'a continued to say: The hexagram of Xiao Guo has the lower trigram Gen and the upper trigram is not Kun. The so-called southwest is just a symbolic image; although the southwest is favorable, there is ultimately no real place to go. The outer trigram of the hexagram is Zhen. Since Zhen has no more ground ahead, there is nowhere to go forward, so it is only suitable to return to the original position. The reason why returning to the original position is auspicious is because the third line of Xiao Guo moves down to the second position, and the second position is exactly the central line of Kan. Therefore, the concept of 'center' can only be obtained through 'returning to the original position'. The court and the people have just become stable, and it is not appropriate to make further changes and disturbances. Only after there has been the difficulty of Jian can there be the hexagram of Jie, which means that 'Jie' refers to removing difficulties. Only after the difficulties have been removed can it be called 'Jie'. At the beginning of taking action to remove difficulties, how could one 'have nowhere to go' and remove the difficulties? Only after the difficulties have been removed can the transition from Jian to Jie occur. Since it is called 'Jie', it refers to after the difficulties have been removed. Therefore, the action of removing the difficulties must have already been completed. The central line of Kan is formed because the third line of Xiao Guo moves down to the second position; while the upper trigram Zhen of Xiao Guo remains unchanged, and Zhen moves forward, the achievement of removing the difficulties has already been realized, and the power and authority have already become evident. At this time, it is only suitable to remain calm and hold on. Because being able to hold on to 'greatness' allows one to hold on to 'longevity'.

但以震坎之德言之，則為動、為險；而以震坎之象言之，則又為雨、為雷。坎在震上，則坎祇為雲，故坎上震下之卦曰雲雷屯；坎來震下，則坎已為雨，此震上坎下之卦曰雷雨作。震為木，為反生，為竹，為萑葦，為蕃鮮，百果草木甲坼之象。甲，草木之苞孚也；坼，裂也。坎丁冬令，震丁春令，冬寒未釋，萬物猶蒙，忽有雷以震之，則蒙漸蘇；忽有雨以滋之，則萌已吐。是雷雨所以解百果草木之困，故天地以解而作雷雨，則百果草木以解而坼甲苞，此解之時也，解之時豈不大哉！

Duolong'a further explains from the perspective of natural phenomena: according to the moral qualities of the trigrams Zhen and Kan, they represent 'movement' and 'danger'; but according to their natural imagery, they are 'Thunder' and 'Rain'. When Kan is above Zhen, Kan is merely clouds, so the trigram with Kan above and Zhen below is called Zun, and the Great Image Commentary says 'Clouds and Thunder, Zun'; when Kan is below Zhen, Kan has already become rain, so the trigram with Zhen above and Kan below is described as 'Thunder and Rain arise'. Zhen symbolizes wood, symbolizes growth from the bottom up, symbolizes bamboo, reeds, and flourishing tender plants, which exactly represent the image of the outer husks of various fruits and plants splitting open. 'Jia' is the outer covering of plants, and 'che' means splitting open. Kan corresponds to winter, while Zhen corresponds to spring: winter cold has not yet dissipated, and all things remain in a state of confusion and blockage. Suddenly thunder comes to shake them, and confusion gradually awakens; suddenly rain comes to nourish them, and tender sprouts have already emerged. Thus, thunder and rain are used to remove the stagnation of all fruits and plants, so heaven and earth produce thunder and rain due to 'jie', and all fruits and plants also split open their outer coverings due to 'jie'. This is the appropriate time for the trigram Jie, and this timing is not insignificant.

象曰：雷雨作，解。君子以赦過宥罪。雷在坎下，坎祇為雲，則卦名屯；坎在震下，坎已成雨，故卦名解。解者，所以解患難，罪過亦患難之類，赦過宥罪乃解之大者。卦有正坎、互坎，坎為多眚，為過；又為桎梏，為罪。卦有正震、互離，離明以照之，為宥；震動以出之，為赦也。

The Great Image Commentary says: Thunder and rain arise, which is the hexagram of "Release"; the gentleman takes it as a model to pardon mistakes and forgive criminals. Duolong'a says: Thunder is below the Kan, and Kan is merely cloud, so the hexagram is named "Obstruction"; when Kan is below Zhen, Kan has become rain, so the hexagram is named "Release." "Release" is used to remove difficulties, and guilt and wrongdoing also belong to difficulties. Pardoning mistakes and forgiving criminals is the main thing in "Release." This hexagram has a main Kan and an intercalary Kan; Kan symbolizes many calamities, which is "wrongdoing"; it also symbolizes instruments of punishment and chains, which is "crime." This hexagram also has a main Zhen and an intercalary Li: Li's brightness and discernment is "forgiveness"; Zhen's action releases it, which is "pardon."

初六：無咎。初在下位，又為陰柔，解之權不及此，故無咎。象曰：剛柔之際，義無咎也。初為剛位，柔來居之，故曰剛柔之際。九二：田獲三狐，得黃矢，貞吉。解者所以解患害。害有在於人者，三之寇、五之小人是也；患有在於物者，二之狐、上之隼是也。二為坎中，九家易曰：坎為狐。二為內卦之主，合之上下二爻，是為三狐。狐為邪媚之物，宜解除之，於是田獵事與，用黃矢以射取之。二體互離，離為黃矢，用矢以獲三狐，則象坎險已解，以成解道也，故貞吉。象曰：九二貞吉，得中道也。

The line statement for the initial line says: There is no fault. Duolong'a explains: The initial line is in the lowest position and is yin and soft, so the authority to resolve difficulties does not fall to it, hence there is no fault. The Small Image Commentary says: The meeting of a yang position and a yin line, by principle, does not result in fault. Duolong'a explains: The initial position is originally a yang position, but it is occupied by a yin line, so it is called 'the meeting of yang and yin'. The line statement for the second line says: Hunting captures three foxes, obtaining a bronze arrow, maintaining the correct position brings good fortune. Duolong'a explains: 'Jie' is used to remove calamities. Calamities arising from people are those mentioned in line six three regarding bandits and line six five regarding small people; calamities arising from things are those mentioned in line nine two regarding foxes and line upper six regarding hawks. Line nine two is the middle line of the trigram Kan. The Nine Schools Commentary on the I Ching says that Kan symbolizes foxes; line nine two is also the main line of the inner trigram, and when combined with the lines above and below, it forms 'three foxes'. Foxes are creatures of mischief, which should be removed, hence hunting arises, using a bronze arrow to shoot them. Line nine two is located in the trigram Li of the interacting trigrams, and Li symbolizes the yellow arrow. Using the arrow to capture three foxes symbolizes that the dangers of Kan have been removed, thus completing the way of 'Jie', hence maintaining the correct position brings good fortune. The Small Image Commentary says: Line nine two attains good fortune by maintaining the middle path.

六三：負且乘，致寇至，貞吝。三居內外卦之間，下為坎輿，三至五為互坎，亦輿也。輿在下則乘之，輿在上則負之。輿為君子之器，負乃小人之事，小人乘君子之器，寇丑其行而思攘奪之矣。坎為盜，是謂之寇。不能除寇，而轉致寇之至，是三之行先已類寇，以寇負寇，是誨寇使來也，故貞吝。象曰：負且乘，亦可醜也；自我致戎，又誰咎也。既負且乘，其行可丑；誤任用之，則始而為盜者，久且成戎，兵戎之起，自我致也。

The third line statement says: Carrying burdens while riding in a carriage, one invites bandits; to hold on firmly is regrettable. Duolong'a explains: The third line is located at the boundary between the inner and outer trigrams. Below it is the trigram Kan, which symbolizes a carriage. The lines three to five together form Kan, which also represents a carriage. A carriage below means sitting on a carriage, while a carriage above means carrying it on one's back. A carriage is an instrument for a gentleman, but carrying burdens is the work of a petty person. When a petty person sits on a gentleman's carriage, bandits resent this and develop the desire to seize it. Kan symbolizes bandits, which is '寇'. One cannot eliminate bandits by oneself, yet invites them, showing that the actions of the third line are already close to banditry. Using bandits to carry bandits is like inciting bandits to come, hence holding on firmly is regrettable. The Small Image Commentary says: Carrying and riding, this is truly disgraceful; it is one's own actions that invite military disaster, who else can be blamed? Duolong'a explains: Carrying and riding, this is contemptible; once mistakenly employing such a person, at first they may be mere bandits, but over time it leads to military disaster—military disaster arises from one's own actions.

九四：解而拇，朋至斯孚。四體為震，震為足，下應於初，初居震下，則足拇也。解以震動出險為義，動則有行，人之行自拇始，故曰解而拇。夫欲成解功，則非一手一足之烈，宜有輔之以成解者。蹇待朋以濟蹇，五為君位，則是以臣為朋，故蹇五曰朋來；解亦待朋以成解，四為臣位，則是以五為朋，故解四曰朋至。四為陽剛，為震之主，有才能之臣可以成解功者。互坎為孚，朋至斯孚，信之矣。象曰：解而拇，未當位也。惟未當位，故待朋至也。

The line statement for the fourth line says: "Loosen your big toe, and when friends come, there will be sincerity." Duolong'a explains: The fourth line is of yang and belongs to the trigram Zhen, which symbolizes the foot. It moves downward to correspond with the first line, which is at the very bottom of Zhen, representing the big toe. The trigram Jie is about breaking through danger through movement and shaking. Once there is movement, one begins to walk, and walking starts with the big toe, hence the phrase "Loosen your big toe." To achieve the success of resolving difficulties, it is not possible with the strength of one person alone; it requires the help of others. The trigram Jian relies on friends to overcome difficulties, and the fifth line is the ruler position, so it refers to friends as ministers. Therefore, the fifth line of Jian says "Friends come." Similarly, the trigram Jie also relies on friends to resolve difficulties, and the fourth line is the minister position, so it refers to the fifth line as a friend. Therefore, the fourth line of Jie says "Friends arrive." The fourth line is a yang line and is the main line of the trigram Zhen, representing a capable minister who can accomplish the task of resolving difficulties. The interacting trigram Kan symbolizes sincerity, and the statement "when friends come, there will be sincerity" indicates mutual trust. The Small Image Commentary says: "Loosen your big toe" because the position is not yet appropriate. Duolong'a explains: Because the position is not yet appropriate, one must wait for friends to arrive.

六五：君子維有解，吉，有孚于小人。五為君位，乃君子也，與四相維以成解功。蹇五為君，故上來五曰見；解四為臣，故五求四曰維。是五與四相維繫以有此解也。夫解所以解險，二為坎中，則為小人。坎為孚，是君子有解，小人信之，甘心遠退，不梗王化，則解功成矣。象曰：君子有解，小人退也。小人之退，孚君子也。

The line statement of the fifth line says: The gentleman is able to maintain a connection and thus remove difficulties, which is auspicious; the petty person also has sincerity. Duolong'a explains: The fifth line is the position of the ruler, which is the gentleman. It maintains a connection with the ninth line in the fourth position, thus achieving the removal of difficulties. In the trigram Jian, the fifth line is the ruler, so the sixth line at the top comes down to join the fifth line, called 'seeing,' which means 'favorable to see the great man.' In the trigram Jie, the ninth line in the fourth position is the minister, so the sixth line in the fifth position seeks the ninth line in the fourth position, called 'maintaining.' Thus, it is the fifth line and the fourth line that maintain a connection, leading to the removal of difficulties. 'Jie' is used to remove dangers. The ninth line in the second position is in the middle of Kan, representing the petty person. Kan symbolizes sincerity, so when the gentleman removes difficulties, the petty person is convinced and willingly retreats, no longer obstructing the teaching of the king, thus the removal of difficulties is accomplished. The Small Image Commentary says: When the gentleman removes difficulties, the petty person retreats. Duolong'a explains: The petty person retreats because they are convinced by the gentleman.

上六：公用射隼于高墉之上，獲之，無不利。隼，鷂屬，爾雅名鷣，詩云鴥彼飛隼，即晨風，俗名雀鷹，搏擊害禽之鳥也。上與三應，三為互離，虞氏曰：離為隼。離隼居坎上，坎為宮，象高墉。上與五比，五君為公，公用之以坎弓離矢，射此隼于高墉之上，則震動出險，自能以射之者獲之也。此所謂藏器於身，待時而動者，無不利矣。象曰：公用射隼，以解悖也。鷙鳥害同類之物，與小人害同類之人一也，故曰悖，宜以射之者解去之。

The line statement of the sixth line above says: The king and duke shot a falcon from a high wall and successfully captured it, resulting in no disadvantage. Duolong'a explains: The falcon belongs to the category of hawks. In the Er Ya, it is called 'yan', and the Book of Songs says 'yu bei fei sun', which refers to 'chénfēng', a common name for the 'qieying', a bird that hunts and kills other birds. The sixth line above corresponds with the third line, and the third line is in the mutual structure of the trigram Li, which Yu Fan says represents the falcon. The falcon symbolized by Li is resting on top of Kan, which symbolizes a palace, and can be taken as a high wall. The sixth line is adjacent to the fifth line, which is the ruler, so it can be called 'gong'; the king uses the bow symbolized by Kan and the arrow symbolized by Li to shoot the falcon from the high wall. Thus, Zhen moves and the danger is removed, and naturally the falcon can be captured by the hunter. This is exactly what the Great Treatise says: 'Keep one's talents hidden, waiting for the right time to act.' Therefore, there is no disadvantage. The Small Image Commentary says: The king and duke shooting the falcon is to remove disorder. Duolong'a explains: A fierce bird harming other birds is like a petty person harming others, so it is called 'bei', and it should be removed by hunting.

【兌下艮上，中互坤震】泰。損為三陽三陰卦，自泰來。荀氏曰：謂損乾之三居上，孚二陰也。虞氏曰：泰三之上。陸氏曰：乾九三變六三，陰柔益上九。蜀才曰：此本泰卦，坤之上六下處九三，乾之九三上升坤六。

The hexagram "Sun" is composed of the lower trigram Dui and the upper trigram Gen. The second to fourth lines form the trigram Kun together, and the third to fifth lines form the trigram Zhen together. It originates from the hexagram "Tai": "Sun" is a hexagram with three yang lines and three yin lines, just like "Tai", so it comes from "Tai". Xun Shuang said that this is achieved by taking the third line of the lower trigram Qian in "Tai" and moving it up to the upper position to gain the trust of the two yin lines above. Yu Fan said that it is achieved by exchanging the line nine in the third position of "Tai" with the line six at the top. Lu Ji said that it is achieved by changing the line nine in the third position of Qian into line six in the third position, using a yin and flexible quality to enhance the line nine at the top. Shu Cai said that this hexagram originally comes from "Tai", where the line six at the top of Kun comes down to occupy the position of line nine in the third, and the line nine in the third of Qian moves up to the position of line six at the top of Kun.

損：有孚，元吉，無咎，可貞，利有攸往。曷之用？二簋可用享。與咸交對之卦曰損。損，減也。損不宜遽損，宜有孚信以將之，始克大吉無咎，始可以貞守，此損往而行之乃利也。損以致用，果何如以用之哉？如燕享之禮必用簋以盛食物，簋僅用二，是由損之又損，以餘此二簋也。二簋用享，猶乃曰可，是不尚繁文，而惟以孚誠行之，如此則得損之道矣。

The Hexagram Statement of the Gen卦 says: With sincerity in heart, great auspiciousness arises, no mistakes occur, it is proper to maintain uprightness, and it is suitable to go forward. What should be offered? Two ritual bowls are sufficient for sacrifice. Duolong'a explains: The hexagram that is opposite and intermingled with the Xian hexagram is called the Shen hexagram. Shen means reduction. Reduction should not be done arbitrarily; it must first be supported by sincerity, thereby achieving great auspiciousness, avoiding mistakes, and being able to maintain uprightness. With such sincerity, one can carry out reduction and proceed with benefit. Reduction is for practical use; then, how should it be applied? For instance, in the ritual of banquet offerings, food must be placed in ritual bowls. Now, only two bowls are used, which is a reduction twice over, leaving only these two bowls. Offering these two bowls is still considered acceptable, showing that this ritual does not emphasize elaborate ceremonial forms, but rather relies on sincerity. When one can reach this level, one has mastered the way of reduction.

彖曰：損，損下益上，其道上行。損而有孚，元吉無咎，可貞，利有攸往。曷之用？二簋可用享。二簋應有時，損剛益柔有時，損益盈虛，與時偕行。艮兌兩合之卦，何以名損也？彼兌上艮下，有以男下女之象，故名曰咸；若兌下艮上，無所為損，而卦名損者，則以損自泰來。泰下為乾，泰上為坤，三陽三陰上下分聚，今則損乾九三益坤上六。乾無陰，易一陰來以為兌；坤無陽，易一陽來以為艮。陽下上往，有損下益上之義，故名曰損也。

The Commentary on the Judgment says: "Loss" means reducing the lower part to increase the upper part, and its movement is upward. To reduce with sincerity brings great good fortune, no fault, and is suitable for maintaining the correct path and moving forward. What should be offered? Two bowls of sacrifice are sufficient. However, offering two bowls depends on the timing; reducing the strong and increasing the weak also depends on the timing. Loss and gain, fullness and emptiness, all shift with the times. Duolong'a explains: The hexagram of "Loss" is formed by combining the hexagram of "Stillness" and "Joy." Why is it called "Loss"? The hexagram with "Joy" on top and "Stillness" below has the image of a man bowing down to a woman, hence it is called "Intimacy." Now, with "Joy" below and "Stillness" above, the hexagram itself does not inherently involve loss, yet it is called "Loss" because it comes from the hexagram of "Prosperity." The hexagram of "Prosperity" has the trigram of "Heaven" below and "Earth" above, with three yang lines and three yin lines each located at the upper and lower parts respectively. Now, reducing the yang line at the third position of "Heaven" to increase the yin line at the top of "Earth": the trigram of "Heaven" originally has no yin lines, and adding a yin line makes it "Joy"; the trigram of "Earth" originally has no yang lines, and adding a yang line makes it "Stillness." The movement of a yang line from below to above contains the meaning of reducing the lower part and increasing the upper part, hence it is called "Loss."

夫損下益上，有似剝民，是貴有陽實之孚以將之，而後乃得乾元之吉以無咎；又貴有坤之永貞以守之，而後乃得互震之行以利往，則損以【以：亦】貴乎善用矣。損果曷之用哉？古者燕享之禮，八簋為盛，二簋為薄，二簋用享，是由六簋四簋損之又損，以餘此二簋，雖云至薄，亦可言用。蓋卦中有互震，震為木，為蒼筤竹，得兌金以削制之，而兌又自乾來，乾為圜，竹木體圓，簋之象也。下有二陽，故曰二簋。上艮為門闕，下有兌口，食簋之實，以享互坤之養，故曰用享也。

Reducing below to increase above is akin to exploiting the people, so it is especially important to rely on the solid integrity of a yang line to support it, thereby attaining the auspicious virtue of Qian and avoiding mistakes; it is also especially important to rely on the enduring rectitude of the virtue of Kun to sustain it, thereby being able to benefit from the meaning of Zhen in the interacting lines, which signifies action and movement, thus being advantageous for proceeding forward. It is evident that reduction is valuable when skillfully applied. So how exactly should reduction be applied? In ancient rituals of feasting and offering sacrifices, using eight bowls was considered abundant, while using two bowls was considered meager. Using only two bowls for offering sacrifices, it was achieved by reducing from six bowls to four, then to two. Though it is extremely meager, it can still be used. This is because the interacting lines contain Zhen, which symbolizes wood and represents the young bamboo, which is shaped into vessels by the metal energy of Dui. Since Dui originates from Qian, which symbolizes roundness, the shape of wooden and bamboo vessels is round, which is the symbolic meaning of the "bowls." The lower part has two yang lines, hence it is called "two bowls." The upper part is Gen, representing a gate or threshold, with Dui's mouth below it, consuming the food in the bowls to nourish the nurturing virtue of Kun in the interacting lines. Therefore, it is said "it can be used for offerings."

則是二簋者，由於有所損以致之；而享此二簋者，亦宜審其時以用之。損者損泰之乾，益者益泰之坤。乾剛也，坤柔也。損剛則陽變陰為虛，益柔則陰變陽為盈，損益盈虛，與時偕行，所以元吉無咎，可貞，利有攸往耳。

From this, it appears that these two ritual vessels were reduced in quantity, leading to their meager state. The person offering these two vessels should examine the circumstances before deciding how to use them. What was reduced was the Qian line of the Tai hexagram, and what was added was the Kun line of the Tai hexagram. Qian represents strength, while Kun represents softness. Reducing strength transforms a yang line into a yin line, resulting in "emptiness." Adding to softness transforms a yin line into a yang line, resulting in "fullness." Reduction and increase, fullness and emptiness all shift with the times, so the hexagram statement says great good fortune, no fault, suitable for maintaining correctness, and appropriate for moving forward.

象曰：山下有澤，損，君子以懲忿窒欲。去山下之土以為澤，山得澤土愈成山之高，損之象也。懲，□□心也。忿，悁急也。窒，塞也。欲，貪慾也。乾為剛健曰忿，易為兌說，說與忿反，故曰懲忿；坤為吝嗇象欲，易為艮止，能止其欲，故曰窒慾。泰之乾上變一陰，忿從兌口洩出，故曰懲也；泰之坤上變一陽，欲因艮止阻入，故曰窒也。

The Image Commentary says: Mountains below water, this is the hexagram of Loss; the gentleman takes it as a model to restrain anger and block desires. Duolong'a explains: Digging away the soil beneath the mountain to form a marsh, the mountain becomes even more prominent because of the marsh's support. This is the image of "loss" — reducing the lower part actually enhances the upper part. "Cheng" means to make the mind alert and cautious, "fen" is anger, "zhi" is blocking, and "yu" is desire. The nature of Qian is strong and vigorous, so it is taken as the image of anger; in the hexagram Tai, Qian becomes Dui, which represents harmony and joy, which is opposite to anger, so it is called "cheng fen." The nature of Kun is stingy, so it is taken as the image of desire; in the hexagram Tai, Kun becomes Gen, which represents stillness, which can stop desire, so it is called "zhi yu." In the hexagram Tai, the top line of Qian becomes a yin line, and anger is released from Dui's mouth, so it is called "cheng." In the hexagram Tai, the top line of Kun becomes a yang line, and desire is blocked by Gen's stillness from coming in, so it is called "zhi."

初九：己事遄往，無咎，酌損之。卦以損下益上為義，則下之宜損不獨六三然也，即初與二亦有所宜損者。夫急於奉公乃民之分，惟以公事為己事，速往以應之，乃得無咎也。遄，速也。然損貴乎得宜，惟有以斟酌之：上之損下不為厲民，下之奉上不為行私，得損之正矣。象曰：己事遄往，尚合志也。尚，上通，謂四也。

The Line Statement for the initial Nine says: Treat the affairs of the public as your own, hurry to go, there will be no fault, but be careful to reduce and diminish. Duolong'a says: This hexagram signifies the principle of reducing the lower and increasing the upper. Therefore, the reduction in the lower trigram is not only in the line six in the third position, but also the initial Nine and the Nine in the second position should be reduced. Hurrying to serve the public is the duty of the people. Only by treating public affairs as one's own and quickly responding can there be no fault. "Chuan" means quick. However, reduction should be done properly. Only by careful consideration can it be achieved: the superior should reduce the lower without harming the people, and the lower should support the superior without using public resources for private gain. This is the correct way of reduction. The "Small Image" says, "Having one's own affairs and hastening to go, it is harmonious with the will," where "Shang" is the same as "Shang" (upper), referring to the line six in the fourth position corresponding to the initial Nine.

九二：利貞，征凶，弗損【句】，益之。二有陽剛之才而居兌說之中，以柔說奉上，失其正矣，惟守正則利，故曰利貞。二又居互震之初，震動也；二又與五應，五為艮中，艮止也。前徵遇艮之止，動則有失，故曰征凶。此惟貞正靜守，高尚其志，己之自處既重，而人亦不敢以或輕，迨至清節可慕，頑懦興感，弗損於己而實足以益人。此以不損為損，所以宜貞而不宜征也。象曰：九二利貞，中以為志也。以中為志，自足益上，故不宜征也。

The Line Statement of Nine in the Second says: It is advantageous to maintain uprightness, but advancing brings danger; not reducing oneself, yet being able to benefit others. Duolong'a says: Nine in the Second possesses a strong and capable nature, yet it is located in the middle position of the Dui hexagram, which represents joy. If it adopts a yielding and flattering attitude to please above, it would lose the path of uprightness. Only by maintaining uprightness is it advantageous, hence the statement 'advantageous to uprightness'. Nine in the Second is also at the beginning of the Zhen hexagram in the interacting trigrams, which represents movement. Moreover, Nine in the Second corresponds with Six in the Fifth, which is located in the middle of the Gen hexagram, representing stillness. Advancing forward would meet the stillness of Gen, and any movement would lead to danger, hence the statement 'danger in advancing'. Here, it is only suitable to maintain uprightness and remain still, raising one's aspirations: since one's position is strong, others dare not be disrespectful; when one's integrity and virtue become admirable, even the weak and timid are inspired, without any loss to oneself, yet sufficient to benefit others. This is treating 'not reducing oneself' as a reduction, hence it is advantageous to maintain uprightness rather than advance. The 'Small Image' says 'Nine in the Second is advantageous to uprightness, because it holds the middle as its aspiration': taking uprightness as one's aspiration naturally suffices to benefit those above, hence it is not suitable to advance.

六三：三人行則損一人，一人行則得其友。此損之主爻也。卦自泰來，上坤下乾，乾為三陽，內卦無陰；坤為三陰，外卦無陽。乾為人，互震為行人，乾陽上行則損一人以益坤，是乾一人上行，則與坤二陰為友也。坤為眾，故曰友。得其友則陰陽不孤，得以合和【合和：和合】而致一矣。象曰：一人行，三則疑也。一人謂泰乾之三。乾三陽為三人，三陽則疑於無陰，故宜一人行也。

The line statement of the third line says: When three people go together, one should be reduced; when one goes alone, he will find a companion. Duolong'a says: This is the main line of the hexagram of Loss. The hexagram comes from the hexagram of Great Passage. The upper trigram of Great Passage is坤 (Earth), and the lower trigram is乾 (Heaven). The trigram乾 has three yang lines, with no yin line in the inner trigram; the trigram坤 has three yin lines, with no yang line in the outer trigram. The trigram乾 represents people, and the interacting trigram震 represents travelers. A yang line moving upward in乾 is reducing one person to benefit坤. That is, the one person in乾 moving upward alone combines with the two yin lines in坤 to form a companion. The trigram坤 represents the many, so it is said 'friend'. Gaining a companion means yin and yang are no longer alone, and can harmonize and become unified. The 'Small Image' says 'one person going, three would be doubtful', 'one person' refers to the third line of the trigram乾 in Great Passage. The three yang lines of乾 are three people, and three yang lines gathered together are nearly pure yang without yin, so it is appropriate to send one person upward.

六四：損其疾，使遄有喜，無咎。四居上卦之初，則既不受益而亦不至有損，然處此多懼之位，瑕疵易見，是其疾也，故所損者宜在疾。蓋陰柔無主為疾，四近君位，受下之益以致君上之疑則可虞，故宜損其疾。疾損則有喜，喜宜速有，言疾不可不急損也。虞氏曰：震為喜。損疾即為有喜，而四為受初益者，使速有喜，則損之即所以益之也，故無咎。象曰：損其疾，亦可喜也。

The Line Statement of the Fourth Line says: Reduce one's own faults, so that others may quickly rejoice, without error. Duolong'a says: The Fourth Line is at the beginning of the Upper Trigram, neither benefiting nor suffering loss. However, it is in the position of the Fourth mentioned in the 'Lower Part of the Great Treatise,' which is described as 'much fear.' Faults are easily seen, so this is its 'illness.' Therefore, what needs to be reduced is this fault. Beingyin softness and lacking firmness is the fault; the Fourth Line is close to the ruler's position, receiving benefits from below and causing the ruler's suspicion, which is very worrying. Therefore, it should reduce this fault. Removing the fault brings joy, and the joy comes quickly, meaning the fault must not be delayed in being removed. Yu Fan says: The image of Zhen is joy. Removing the fault is equivalent to having joy; and since the Fourth Line receives the benefit from the First Nine, allowing it to quickly rejoice, then the reduction of the First Nine's benefit is actually an increase for the Fourth Line, so there is no error. The 'Small Explanation' says: Reducing one's own faults is worth rejoicing about.

六五：或益之十朋之龜，弗克違，元吉。上為受益之主，五為君位，雖宜受益而無主名，故云或。卦體中虛有離象，離為龜，五貝為朋；五為互坤之末，坤地數十，故云十朋。夫十朋之龜，非不貴矣，然下獻之無損於下，而上得之實益於上，益之以此，弗能違人之獻，故元吉。象曰：六五元吉，自上佑也。佑，助也。五為互坤，得上與三易以成離龜，是五之元吉由上助之。龜為神物，所以定策決疑者，猶之君能尚賢，賢臣所以輔之也，故元吉歸於五也。

The line statement of the fifth line says: Someone presents a large tortoise worth ten pings, which cannot be refused, thus bringing great auspiciousness. Duolong'a says: The ninth line at the top is the main line that receives the increase, while the fifth line, although occupying the position of the ruler, should benefit but lacks the title of the one who receives the benefit, so it only says 'someone', that is, the person who presents it. The middle part of the hexagram is empty, resembling the image of the hexagram Li (Fire). The image of Li is the tortoise. In ancient times, five shells made one ping. The fifth line is at the end of the hexagram Kun (Earth) in the interacting structure. Since Kun represents earth and the number of earth is ten, it is said 'ten pings'. A tortoise worth ten pings cannot be considered not valuable, yet the one below presents it without losing anything, while the one above receives it and actually benefits. Using such an item to increase the ruler, the ruler cannot refuse the offering, hence great auspiciousness. The 'Xiaoxiang' says 'the fifth line is originally auspicious, because it is helped by above.' 'Help' means assistance. The fifth line belongs to the interacting structure of Kun, and it relies entirely on the exchange between the ninth line at the top and the third line to form the image of the tortoise in Li. This shows that the great auspiciousness of the fifth line is due to the assistance of the ninth line at the top. The tortoise is a divine creature used to decide matters. This is like the ruler honoring the virtuous person, and the virtuous person then assists him, so the great auspiciousness belongs to the fifth line.

上九：弗損【句】，益之，無咎，貞吉，利有攸往，得臣無家。此受益之主也，損三以益之者即益此也。夫居上臨下，豈宜損下？惟弗損於下而又實克益上，如此則無咎，得正而吉，前往行之亦利，則此弗損即所以益之者。蓋言王者之臣服天下，如詩所云率土之濱莫非王臣者也。得臣無家，不以私家為家而以天下為家。漢書五行志云：王者臣天下，無私家也。泰坤為臣，變坤上為陽以為坤主，是為得臣；坤為國為邑，變坤土為艮止，是為無家。得臣若此，則萬方一軌，私家之小不足言矣。象曰：弗損益之，大得志也。

The line statement of the top line says: Not reducing below but increasing above, there is no fault, maintaining the correct path brings good fortune, it is appropriate to go forward, and one can gain ministers without possessing one's own family. Duolong'a says: The top line is the main line that receives increase. Reducing the increase from the sixth line is exactly this line. Being in a high position and facing the people, where should one reduce below? Only by not reducing below and indeed increasing above can there be no fault, maintaining the correct path and being auspicious, and going forward is beneficial. Thus, this 'not reducing' is precisely the method of 'increasing'. This refers to the ruler making all the people of the world submit as ministers, as the Book of Songs, Xiao Ya, Beishan says, 'All the land under heaven is the ruler's subject.' 'Gaining ministers without a family' means not regarding a single family's private household as a family, but regarding the whole world as a family. The Book of Han, Five Elements Chapter, says that the ruler treats all people as ministers, without private families. In terms of the hexagram, the Tai hexagram has the Earth (Kun) representing ministers. Changing the top line of Kun to a yang line makes it the main line of the Kun trigram, which is 'gaining ministers'. The Earth (Kun) also represents the country and the city. Changing the earth nature of Kun to the stillness of Gen (Geng) is 'without a family'. Being able to gain ministers in this way, the whole world will be in harmony and follow the same laws, and the private interests of a single family will be insignificant. The Xiao Xiang says: Not reducing but increasing is greatly realizing the aspiration.

慧珠閣原本。岫巖多隆阿雯溪。周易下經（三）：益、夬、姤、萃、升。

This volume is based on the original edition from Huizhu Pavilion, compiled by Duolong'a, a native of Xiuyan, who signed his name as Wenxi. This section explains the third part of the lower section of the Zhou Changes, in sequence, covering the five hexagrams: "Yi," "Guai," "Gou," "Cui," and "Sheng."

【震下巽上，中互艮坤】否。益為三陰三陽卦，自否來。虞氏曰：否上之初也。蜀才曰：此本否卦，乾之上九下處坤初，坤之初六上升乾四。益：利有攸往，利涉大川。恆交對之卦謂之益。益，饒也。益以利人，人未有不樂受益者，故攸往利。利人宜有所往，苟能益人，宜不避險阻以前往，故涉大川亦利。

The hexagram "Yi" has the trigram Zhen (Thunder) as its lower trigram and Xun (Wind) as its upper trigram. The lines from the second to the fourth form the trigram Gen (Mountain), and the lines from the third to the fifth form the trigram Kun (Earth). It originates from the hexagram "Pǐ" (Obstruction): "Yi" is a hexagram with three yin and three yang lines, which has the same yin and yang count as "Pǐ," so it is said to come from "Pǐ." Yu Fan said that the line Nine at the Top of "Pǐ" moves down to the first position. Shu Cai said that this hexagram originally was "Pǐ," with the line Nine at the Top of Qian moving down to the first position of Kun, and the line Six at the Beginning of Kun moving up to the fourth position of Qian. The hexagram statement says: It is favorable to go forward, it is favorable to cross a great river. Duolong'a explained that the hexagram opposite to "Héng" (Permanence) is called "Yi." "Yi" means abundance. Increase and benefit are used for the benefit of others; people have no dislike for benefiting, so going forward is favorable. To benefit others, one should take action; if one can truly benefit others, one should not avoid danger and hardship, so even crossing a great river is favorable.

彖曰：益，損上益下，民說無疆；自上下下，其道大光。利有攸往，中正有慶；利涉大川，木道乃行。益動而巽，日進無疆；天施地生，其益無方。凡益之道，與時偕行。震巽兩合之卦，何以名益也？彼雷風恆交對為風雷益，究之上巽下震，無所為益，猶之上艮下兌無所為損，而乃名曰益者，則以卦自否來。否為上乾下坤，損上乾以益下坤，有損上益下之義焉，故名益也。

The Commentary on the Judgment says: "Benefit means reducing from above to increase below, and the people's joy has no bounds; the superior person humbles himself to be with the inferior, and this path is bright and far-reaching. It is appropriate to go forward, because being in the center and upholding correctness brings blessings; it is appropriate to cross a great river, because the wooden boat and raft can pass through. The Benefit hexagram has the lower trigram moving and the upper trigram yielding, thus advancing day by day without limit; heaven bestows and earth generates, and its increase is not confined to a particular place. In general, the way of increase must follow the trend of the times. Duolong'a explains: The hexagram of Zhen (Thunder) and Xun (Wind) combine, so why is it called 'Benefit'? Because the hexagram of Heng (Duration), which is Thunder above and Wind below, is transformed into the hexagram of Yi (Benefit), which is Wind above and Thunder below; but if we examine closely, the trigrams Zhen and Xun themselves do not inherently imply increase, just as the trigrams Gen (Mountain) and Dui (Lake) themselves do not inherently imply reduction. The reason it is called 'Benefit' is because this hexagram comes from the hexagram of Pǐ (Obstruction): the upper trigram of Pǐ is Qian (Heaven) and the lower trigram is Kun (Earth), reducing from the upper Heaven to increase the lower Earth, implying the idea of reducing above to increase below, hence it is called 'Benefit.'

夫同此上下損益，而損益何以異名？蓋損下益上，有似上之取下，故不曰益而曰損；而損上益下，有似上之惠下，故不曰損而曰益。卦辭乃曰利有攸往，何也？蓋下為震，上為巽，動而復巽，則日進日上。且泰四下來以成益，而初亦即上往以受益，上欲益下而下即上往應之。雖四初位偏，而益之有道，得乎中正，即有福慶，故曰攸往利也。

The reason why the hexagram of "Loss" and "Gain" have opposite names, despite both involving loss and gain between upper and lower, is that in the case of "Loss," the lower is reduced and the upper is increased, which resembles the superior taking from the inferior, hence it is called "Loss" rather than "Gain." In contrast, in the case of "Gain," the upper is reduced and the lower is increased, which resembles the superior giving to the inferior, hence it is called "Gain" rather than "Loss." Why does the hexagram statement say "favorable for going forward"? Because the lower trigram is Zhen (Thunder) and the upper trigram is Xun (Wind), which means movement combined with flexibility and harmony, leading to continuous progress and upward development. Moreover, the fourth line of the hexagram comes down to form the hexagram of "Gain" (the original text says "Tai four," but it should be "Po four" according to the previous context), and the first line then moves upward to receive the gain: the superior wishes to benefit the inferior, and the inferior moves upward to respond. Although the fourth line and the first line are not in the central position, the gain follows the proper path, conforming to the principle of central correctness, thus bringing blessings, hence it is favorable to go forward.

又曰利涉大川，何也？水陰象為川，陽行歷陰為涉。否乾之四來降坤初，下歷二陰始得其位，以成震巽。震巽位東，皆為木，是為木道；震木行水，巽風助之，木道乃行，故曰涉川利也。而二至四為互坤，坤為民，震為喜笑，是為民說。卦體中虛，象大離，離為明，離大則光亦大，是為大光。益民至於民說，則益道得矣；益道至於大光，則民說宜無疆矣。

It also says "favorable for crossing great rivers," why is that? Water belongs to yin, and its image is a great river; a yang line passing through yin lines is called "crossing." In the hexagram of Qian, the fourth line descends to the first position of Kun, passing through two yin lines to reach its position, thus forming the lower Zhen and upper Xun. Both Zhen and Xun are located in the east and belong to wood, which is what the Commentary on the Judgment refers to as "the way of wood." Zhen wood moves on water, and Xun wind assists from the side, so the way of making boats and rafts with wood becomes possible, hence it is favorable to cross great rivers. Now looking at the mutual formation of lines two and four, they form Kun. The image of Kun is the people, and the image of Zhen is joy and laughter, together forming "the people rejoice." The entire hexagram has a central void, like an enlarged Li. The image of Li is brightness; since Li is large, its brightness is also great, which is called "its way is great and bright." Increasing the people until they are joyful, the way of increase is achieved; when the way of increase reaches great brightness, the joy of the people naturally has no limits.

損上益下，是損否四以益初；自上下下，是自上卦下來居下位也。夫損固有其時，而益亦有其時。否上為乾天，天施膏沃，益者也；否下為坤地，地坤變為震，震為反生，是為地生，受益者也。天施地生，得益之時。其益無方者，言因時制宜，不拘成法以益之，故其益得民之說。是益之道與損之道，同一與時偕行爾。

The phrase "loss from above to benefit below" refers to reducing the Nine in the Fourth position of the Hexagram of Strife to increase the First Line. "Self-sacrifice to benefit below" means descending from the Upper Trigram to take the position of the Lower Trigram. Reductions must be considered in terms of timing, and increases also depend on the right moment. The Upper Trigram of the Hexagram of Strife is Qian, which represents Heaven. Heaven bestows rain and dew, which is the aspect of giving benefit. The Lower Trigram of the Hexagram of Strife is Kun, which represents Earth. When Kun transforms into Zhen, which in the "Commentary on the Hexagrams" is associated with "renewal from the earth" (seeds returning to the soil and then sprouting), this is called "earth producing," which is the aspect of receiving benefit. Heaven bestowing and Earth producing mark the right time for receiving benefit. The phrase "its benefit has no fixed form" means that giving benefit should be adapted to the time, not bound by fixed methods, so that such benefit can bring joy to the people. Clearly, the way of giving benefit is just as dependent on the situation as the way of reducing, for both follow the movement of the times.

象曰：風雷益，君子以見善則遷，有過則改。雷動風散，交相益者，君子象之，遷善如震之動，改過如風之散也。否為上乾下坤，乾為善，坤為過。乾下居初為震，震德主動，是謂之遷；坤上居四為巽，巽風主散，是謂之改。

The Image Commentary says: Wind and Thunder interacting and colliding, this is the Beneficial Hexagram; the gentleman takes it as a model, seeing good deeds he follows them, and when he has faults he corrects them immediately. Duolong'a said: When Thunder moves and Wind disperses, the two mutually benefit, the gentleman takes this as a symbol: to change to good should be as swift as the movement of Thunder, and to correct faults should be as thorough as the dispersing of a strong wind. In terms of the changing of the hexagram, the Hexagram of Opposition has Heaven above and Earth below. Heaven represents good, and Earth represents faults. One line from Heaven moves down to the first position and becomes Thunder, Thunder's virtue is active, this is called 'changing'; one line from Earth moves up to the fourth position and becomes Wind, Wind represents dispersal, this is called 'correcting'.

初九：利用為大作，元吉無咎。四與初為卦主，初為受益之主也。夫益之即所以利之，而上之益下，則莫大於因其所利而利之。利民之大者，農事是也。農事曰作，史曰日出而作，書曰平秩東作。蓋震為出為作，又為稼，於時又為春，農事興於春，用民為此，上無利民之費，而下已得厚生之源，受益之事無有大於作者，故元吉無咎。虞氏曰：大作謂耕播也。大傳云：耒耜之利，蓋取諸益。初為卦主，故以全象歸之。象曰：元吉無咎，下不厚事也。厚猶多也。民任農事乃民之分，用民為之，下民不厚於任事，而上之益下已厚矣。

The line statement of the first nine says: It is appropriate to use it for undertaking great undertakings, which brings great good fortune without fault. Duolong'a says: The first nine and the ninth four are the two main lines of this hexagram. The first nine is the main line that receives benefit. Benefiting the people is equivalent to benefiting the people, and when those above benefit those below, there is no better way than to act in accordance with the people's own interests. Benefiting the people through great undertakings is farming. Farming is called 'zu' (work). The Records of the Grand Historian quotes an ancient song saying 'rising with the sun to work', and the Book of Yu says 'leveling the calendar and beginning the work in the east'. The trigram Zhen represents emergence, work, and crops, and is associated with the season of spring, when farming begins. Employing the people in this activity, those above do not need to spend extra resources to please the people, as the people have already received the fundamental means of sustenance. Therefore, there is no greater benefit than farming, hence great good fortune without fault. Yu Fan says, 'great work' refers to sowing and planting. The lower part of the Great Treatise says that the convenience of the plow and the hoe is symbolized by the hexagram Yi. The first nine is the main line of the hexagram, so the entire hexagram's symbolism is attributed to it. The Small Treatise says, 'great good fortune without fault, because the people do not bear heavy tasks.' 'Thick' is like 'much'. Farming is originally the people's duty, and employing the people in this task does not make them bear much extra work, yet those above have already provided substantial benefit to the people below.

六二：或益之十朋之龜，弗克違，永貞吉，王用享于帝，吉。損之五反之為益之二。損以上為卦主，非五正應，故五雲或益之；益以初為卦主，非二正應，故二雲或益之。損以五在互坤之末，雲十朋之龜弗克違；益以二在互坤之初，雲十朋之龜弗克違。特損五以陰居陽位，即雲元吉；而益以陰居陰位，惟永貞乃吉也。且初為震主，震為帝，說卦傳云帝出乎震。二與初比，與五應，五為君位為王，王用二以享事上帝，是以二有馨德可享百神，故以用之者益之也，益莫大於此矣。象曰：或益之，自外來也。外謂四之初也。卦體所以成此大離之龜者，由於否四來初，非正應，故曰外。

The Line Statement of the Second Line says: Someone presents a tortoise worth ten strings of pearls, which cannot be refused; by maintaining a long and upright course, it is auspicious. The king uses it to sacrifice to Shangdi, which is吉祥. Duolong'a says: The Line Statement of the Fifth Line of the Duan hexagram, when reversed, becomes the Line Statement of the Second Line of the Yi hexagram. The Duan hexagram takes the Ninth at the Top as its main line, but the Ninth at the Top is not the correct corresponding line to the Fifth Line, so the Fifth Line says 'perhaps it benefits'. The Yi hexagram takes the First Nine as its main line, but the First Nine is not the correct corresponding line to the Second Line, so the Second Line also says 'perhaps it benefits'. The Fifth Line of the Duan hexagram is located at the end of the mutual body Kun, hence it says 'the tortoise worth ten strings of pearls cannot be refused'; the Second Line of the Yi hexagram is located at the beginning of the mutual body Kun, and thus says the same thing. However, the Fifth Line of the Duan hexagram has a Yin line in a Yang position, so it directly says 'original auspiciousness'; the Second Line of the Yi hexagram has a Yin line in a Yin position, so it must maintain a long and upright course to be auspicious. Moreover, the First Nine is the main line of the Zhen trigram, and the image of Zhen is the Emperor. The Sayings of the Trigrams say 'the Emperor comes forth from Zhen'. The Second Line is adjacent to the First Nine and corresponds to the Ninth in the Fifth position. The Ninth in the Fifth position holds the position of the king, so the king uses the Second Line to sacrifice to Shangdi, showing that the Second Line has a fragrant virtue sufficient to offer to all deities. Therefore, using it is to benefit it, and there is no greater benefit than this. The Small Commentary says 'perhaps it benefits, from outside'. 'Outside' refers to the Ninth in the Fourth position descending to the First position. The hexagram can achieve the great image of the tortoise, because the Ninth in the Fourth position of the Po hexagram descends to the First position, but it is not the correct corresponding line to the Second Line, hence it says 'from outside'.

六三：益之用凶事，無咎，有孚中行，告公用圭。吉事可以益人，凶事亦可以益人。三多凶，故以凶事益之。迨至屈極思伸，窮極思奮，塞極思通，上不必實有所益而下己受益矣。向或詭誕不經也，而今則體大離以有孚；向或偏頗不懲也，而今則演爻位以中行。蓋初至五中虛象兼畫之離，三四居六爻之內為一卦之中也。

The Line Statement of the Third Line says: Using dangerous and difficult matters to benefit others, there is no fault; with sincere heart and acting in the middle way, when reporting to the prince and duke, one holds a jade and a璧. Duolong'a says: Good things in favorable conditions can benefit others, and dangerous matters in adverse conditions can also benefit others. The Third Line is among the six lines 'where there is much danger,' so using dangerous matters to benefit it. When one is oppressed to the extreme, one desires to stretch out; when one is inpredicament to the extreme, one desires to rise up; when one is blocked to the extreme, one desires to become unblocked. The superior does not need to give anything truly, for the people below have already benefited. Previously perhaps absurd, now it has become the image of the great Li (Fire) and has gained sincerity; previously perhaps biased and not knowing punishment, now through the deduction of the line positions, it can act in the middle way. This is because the first line to the fifth line is empty, like a Li (Fire) hexagram enlarged by two lines; and the third and fourth lines are in the middle of the six lines, exactly the central position of a hexagram.

且又以上巽為命，下震為玉。虞氏曰：巽為命。九家易曰：震為玉。巽命象告，震玉象圭，告公用圭，以將誠信，為有益之者故致此。從可知恐懼為修省之本，晏安乃酖毒之媒，凶事雖異乎吉事，而其益人則一也，有過皆補，無咎宜矣。象曰：益用凶事，固有之也。固有之善，非有凶事以激之則不出，用此益人，是以我之所固有者益之也。

Furthermore, the upper trigram Xun represents command, and the lower trigram Zhen represents jade. Yu Fan says that Xun is command; the "Nine Schools Commentary on the Yi" says that Zhen is jade. The "command" of Xun corresponds to the line statement "to inform," and the "jade" of Zhen corresponds to the line statement "jade." Therefore, it is said "the public informs the ruler with jade," meaning holding a jade tablet to address the prince, using it to express sincerity. This can be achieved only because it is truly beneficial to people. From this we can understand that fear is the fundamental aspect of self-cultivation and self-examination, while ease and comfort are the harmful factors. Although calamities differ from good fortune, their ability to benefit people is the same. Any mistakes can be corrected, and having no mistakes is naturally the case. The "Small Commentary" says, "Benefit through calamity, it is inherent." Human nature inherently possesses goodness, which cannot be revealed without the stimulation of calamity. Using this to benefit others is equivalent to using what I inherently possess to benefit others.

六四：中行告公從，利用為依遷國。此益下之主也。益下之事多端，而莫大於遷國。否下為坤，坤為國；四降為初，變坤國為震動，則遷國矣。夫國有所依則國勢乃固，而至於遷國，則尤固於有依，春秋傳所云周之東遷晉鄭焉依是也。然遷國事大，主者惟公。四位為大臣，而與三同居六爻之中，則必由中以行；又居巽下，巽為告為風，巽風善入，嘉謀入告，冀公從之，以享遷國之利。蓋國惟無益於民始可言遷，而既欲遷國，則實計有益於民。遷國惟四是依，則四之益下大矣。象曰：告公從，以益志也。志，意也。公意或不及此，冀四告從以益公志也。

The statement of the fourth line says: To act with integrity, to consult with the prince and gain his approval, it is appropriate to move the capital with the help of others. Duolong'a says: This refers to the main line below, which is increased. Matters that benefit the people are numerous, but the greatest is moving the capital. The lower trigram of the hexagram of 'Opposition' is坤 (Earth), which symbolizes the state. The fourth line descends to the first position, transforming the 'state' of坤 into the 'movement' of震 (Thunder), which signifies moving the capital. A state has something to rely on, and only then is its strength secure. Such a major matter as moving the capital must rely on something. The 'Zuo Zhuan' says that the Zhou royal house moved eastward relying on the states of Jin and Zheng, which is exactly this meaning. However, moving the capital is a major matter, and the decision must be made by the prince. The fourth line holds the position of a minister, and is in the middle among the six lines, so it must act with integrity. It is also below the trigram of巽 (Wind), which represents communication and wind, which is good at penetrating. Good plans can thus be conveyed upwards, hoping the prince will listen and enjoy the benefits of moving the capital. Remember, moving the capital is only considered when the old capital is no longer beneficial to the people. Once the decision is made to move, it is indeed intended to benefit the people. Moving the capital relies entirely on the fourth line, so the fourth line greatly benefits the people below. The 'Xiaoxiang' says, 'Consulting the prince and gaining his approval, to increase the prince's will.' 'Will' refers to the mind. The prince's mind may not yet consider this, so it hopes the fourth line will speak and gain approval, thus broadening the prince's mind.

九五：有孚惠心，勿問元吉，有孚惠我德。五為君，以陽剛居陽位，是以實心益下者。心之蘊於內者曰孚，心之見於事者曰惠。有惠民之實心，不問民之感激與否，而惟以孚信將之，如是則大善而吉；而民之受惠者，亦以孚信報之，而惠我之德。惠我以德，是由於上以德益下，惠非小惠也。否乾為德，德及下民曰惠；乾又為施，故曰惠心。乾為言，以四益初，乾言不見，故曰無【無：勿】問。初得乾成震，是惠我德也。如是則益之道乃盡，益之效乃神，益下之跡亦泯其形而不可見，此益下之極則也。象曰：有孚惠心，勿問之矣；惠我德，大得志也。

The Line Statement of the Fifth Line says: With a sincere heart to bestow benefits, there is no need to inquire, great good fortune; with sincerity, the people will repay me with kindness. Duolong'a says: The Fifth Line represents the sovereign's position, occupying a yang position with a yang essence, which is the person who sincerely benefits the people below. The mind hidden within is called 'fu' (sincerity), and the mind expressed in action is called 'hui' (benefit). Having a sincere heart to benefit the people, one does not need to ask whether the people are grateful or not; by sincerely implementing it, this is complete goodness and good fortune; and those who receive the benefits will repay with sincerity, returning kindness to me. The people can repay me with virtue because those above have already used virtue to benefit those below, and the benefits given are not small favors. In terms of the hexagram, the hexagram of 'Pu' (Obstruction) takes the image of 'Qian' (Heaven) as virtue, and when virtue is extended to the people below, it is called 'hui' (benefit); 'Qian' also has the meaning of 'bestowal,' so it is said 'huixin' (a heart of benefit). 'Qian' also represents speech; now, using the Fourth Line to benefit the First Line, the image of speech in 'Qian' disappears, so it is said 'wuwen' (do not ask) (the original text has the character 'wu,' which should be 'wuwen'). The First Line receives the yang line of 'Qian' to form 'Zhen' (Thunder), which is 'huowode' (benefit me with virtue). In this way, the way of benefiting is complete, and the effect of benefiting becomes marvelous, even the trace of benefiting the people is invisible, which is the highest principle of benefiting the people. The 'Xiaoxiang' says: With a sincere heart to bestow benefits, there is no need to ask further; the people repaying me with virtue is a great realization of the will.

上九：莫益之，或擊之，立心勿恆，凶。上為巽末，巽為利，是求利而不知益人者；巽為進退，為不果，是無恆心者。不能益下而轉求下益，下之待益者為震，因上莫益而亦莫能益上，或恃震剛躁動以擊之。其所以致此擊之之凶，由於立心勿恆，不知定交而求之義耳。象曰：莫益之，偏辭也；或擊之，自外來也。偏辭者，惟言下宜奉上，不言上宜惠下，陷於一偏，自利自私，求下之益也。擊之者為下，而云或者，以益之者勿恆，而擊之者亦勿恆也。外來者，言擊者不必為正應，擊之者眾，無主名也。

The line statement of the Upper Ninth says: No one comes to benefit him, but instead someone attacks him; his determination is not enduring, thus resulting in misfortune. Duolong'a says: The Upper Ninth is at the end of the Trigram Xun, and the image of Xun is advantage. This refers to someone who only knows to seek advantage but does not know to benefit others. Xun also governs movement and retreat, and indecision, which indicates someone without perseverance. He is unable to benefit those below, yet instead demands that those below benefit him. Those waiting to benefit are Zhen, because the superior does not offer benefits, thus unable to benefit the superior. Even more, he may take advantage of Zhen's vigorous and impetuous nature to attack him. This brings about misfortune from being attacked, originating from his lack of perseverance and his failure to understand the principle stated in the Lower Part of the Great Treatise, which says that one should first establish harmony before making demands. The Small Explanation says, "No one benefits him, this is a partial statement; someone attacks him, this comes from outside." The term "partial statement" refers to focusing only on the idea that those below should support those above, without considering that those above should benefit those below, thus being biased and self-serving, constantly demanding that those below benefit him. The attackers are actually from below, yet it is said "or," because those offering benefits lack perseverance, and those attacking also lack perseverance. The phrase "from outside" refers to the attacker not necessarily being the corresponding trigram, and there are many attackers, so it is unclear who is the instigator.

【乾下兌上，中互重乾】陽息陰消卦。此為乾之變體，五陽上息，決去一陰為乾，而上猶餘一陰，兼兌象。兌為口為羊，故卦辭爻辭兼取兌象。夬：揚于王庭，孚號有厲，告自邑，不利即戎，利有攸往。五陽下息，上餘一陰，卦名曰夬。五為君位，是為王庭；陰為小人，一陰乘五陽，是小人越王庭之上，其罪已著，不可不夬去之。於是宜以誠信命眾，使之臨事而懼，勿忘危厲；又宜告戒國邑，不可遽用兵刑征討撻伐，激而成亂，但宜由復為臨、為泰、為大壯，循序前往，上陰自退，夬可成乾也。

The hexagram "Gua" has the lower trigram Qian (Heaven) and the upper trigram Dui (Lake). The second to fourth lines and the third to fifth lines both form the trigram Qian. This hexagram represents the growth of yang energy and the decline of yin energy. It is a variation of the hexagram Qian: five yang lines grow from the bottom upward, and when the top yin line is removed, it returns to Qian. Now, there is still one yin line remaining at the top, so it also takes on the image of Dui. The image of Dui is the mouth and the sheep, so both the hexagram statement and the line statements incorporate the image of Dui. The hexagram statement says: publicly expose the crimes in the king's court, issue commands with sincerity and maintain vigilance, first issue warnings from one's own city, it is not advisable to immediately use force, but it is suitable to go somewhere. Duolong'a explains: five yang lines grow from the bottom, and only one yin line remains at the top, so the hexagram is named "Gua" (deciding to remove). The fifth line is the position of the king, which is "the king's court"; yin represents small people, and one yin line is above five yang lines, indicating that small people have risen above the king's court, their crimes are clearly evident, and they must be removed. Therefore, one should issue commands with sincerity to the people, making them cautious in matters and not forgetting danger; also, one should first issue warnings within the country, not rashly use military force to attack, to avoid causing rebellion. As long as one follows the order of Fu, Lin, Tai, and Da Zhuang, proceeding step by step, the yin line at the top will naturally retreat, and the hexagram Gua will transform into pure Qian.

彖曰：夬，決也，剛決柔也。健而說，決而和。揚于王庭，柔乘五剛也。孚號有厲，其危乃光也。告自邑，不利即戎，所尚乃窮也。利有攸往，剛長乃終也。夬者何？決也。五陽前進，一陰尚存，是不可不決去者，故兌乾兩合之卦名夬。夬為三月卦。鄭氏曰：陽氣浸長至於五，五尊位也，而陰先之，是猶聖人積德說天下，以漸消去小人，至於受命為天子，故謂之夬。

The Commentary on the Judgment says: "Guai" means to decide and to remove, which is about a strong force decisively removing the weak. The lower trigram is strong and vigorous, while the upper trigram is harmonious and pleasant, thus decisively removing the small person yet still maintaining a gentle manner. "To proclaim in the royal court" is because a yao of yin is above five yao of yang. "To trustfully call out with danger" means that only by being mindful of danger can virtue and achievements become prominent. "To announce from the city, not favorable for military action" means that if one solely relies on military force, the path will reach its end. "Favorable for going somewhere" means that the yang yao continues to grow and thus reaches a conclusion. Duolong'a explains: What is "Guai"? It is to remove. Five yang yao advance forward, leaving only one yin yao, which must be removed, hence the trigram composed of Dui and Qian is called "Guai." "Guai" corresponds to the third month in the twelve message trigrams. Zheng Xuan says: Yang energy gradually grows to the fifth line, which is the position of honor, yet a yin yao has already occupied it. This is like a sage accumulating virtue and winning the hearts of the people, gradually eliminating the small person until he receives the mandate of heaven and becomes the Son of Heaven, hence it is called "Guai."

揚，越也。五互乾，乾為君，又居尊位，王庭之象也。陰爻越其上，小人乘君子，罪惡上聞於聖人之朝，故曰夬揚于王庭也。此卦陽多陰寡，以多勝寡，何難立決？然而蓄疑者敗謀，是貴交孚以出號令；有備者無患，是貴惕厲以自危懼。陽剛用事，正大光明，但陽光發越，惟危乃見，是不宜輕忽此一陰矣。

"Yang" means to surpass. The fifth line is in the mutual trigram Qian, which represents the sovereign, and it is in a position of honor, thus symbolizing "the sovereign's court." A yin line surpassing it is like a petty person surpassing a superior, with wrongdoing reaching the court of the sage, hence "Gua Yang Yu Wang Ting." This hexagram has many yang lines and few yin lines, with the majority overcoming the minority, so immediate decision-making should not be difficult. However, those who hesitate will ruin their strategies, so it is important to gain mutual trust between superiors and subordinates before issuing orders. Those who are prepared in advance will have no subsequent troubles, so it is important to remain ever vigilant and aware of danger. Yang strength being in power is inherently open and bright, but the more the light spreads, the more it reveals true ability only under conditions of danger and vigilance, so one should not neglect this remaining yin line.

且陽自下往，由陰遞變而進，是乾之所自為坤。坤為邑，使各告所自來之邑，嚴為防守，勿令陰入。邑為兵車從出之地，是謂之戎，而上卦為兌，前餘一陰，未為純乾，說卦傳曰戰乎乾，未成為乾，尚不宜戰，故即戎不利。蓋陽之決陰，雖不可姑息以養奸，亦不宜窮追以激變，陽尚往而陰自消，所謂健而必以說，決而必以和也。尚，上通，言諸陽惟宜循序前往，剛長而陰自終，何庸攻擊為也。

The yang lines rise from the bottom up, having been transformed one by one from yin lines. This shows that the trigram Qian originates from Kun. The image of Kun is a city, so each should issue warnings and strengthen defenses from the city where they came, preventing further intrusion of yin energy. A city is also where war chariots depart, so it is called "rong." The upper trigram is Dui, and there is still one remaining yin line ahead, which has not yet become pure Qian. The "Say卦传" says "fighting in Qian," but since it has not yet become Qian, it is not advisable to fight, hence "going to war is not favorable." One should know that yang overcoming yin should not be lenient to allow evil to grow, nor should it pursue relentlessly and provoke conflict. Yang simply moves forward, and yin naturally retreats. This is what the "Commentary on the Judgment" says: "Strong and harmonious, decisive and harmonious." That is, being strong and vigorous yet proceeding with harmony and joy, making decisions with decisiveness yet acting with gentleness. "Shang" and "Shang" are interchangeable, meaning that the many yang lines should only advance in order. The strong lines continue to grow, and yin will eventually be exhausted. Why then should one attack it?

象曰：澤上於天，夬，君子以施祿及下，居德則忌。澤上於天，猶之洪水滔天也。水勢氾濫，利於用決，故卦名夬。君子體夬象，祿則施於下，戒忌居德。蓋施祿如水之流，勢必就下；居德如川之壅，恐致潰出。忌，戒也。虞氏曰：乾為施為德。

The Image Commentary says: Water and marsh rising to the heavens, this is the Gua of Guai; the gentleman takes it as a model, bestowing salary and grace upon the people below, and being cautious about hoarding virtue and not distributing it. Duolong'a explains: Water and marsh rising to the heavens is like a great flood overwhelming the sky. The force of water overflowing is favorable for breaking through and guiding the flow, hence the name of the Gua is 'Guai'. The gentleman observes the image of Guai, bestowing salary upon the people below, and takes 'residing in virtue' as a warning. Because bestowing salary is like the flow of water, which necessarily goes downward; hoarding virtue is like a river channel blocked, which may lead to a flood breaking out. 'Ji' means warning. Yu Fan says: The image of Qian represents bestowing, as well as virtue.

初九：壯于前趾，往不勝為咎。四陽前進為大壯，五陽前進則壯尤甚，故亦曰壯。此卦為乾消坤，當夫一陽下息，則初為震，震足為趾，今消陰已至於五，震足之象俱隱，是足過於前也，故曰壯于前趾。前趾既壯，可以前往，往決上陰，決之即宜勝之，不勝為咎，恐其不詳審輕進以致敗也，是蓋以好謀而成勖初也。象曰：不勝而往，咎也。

The Line Statement of the first line says: The front part of the big toe is strong, but going forward without success leads to a mistake. Duolong'a says: Four yang lines advancing form the hexagram of Great Strength, and five yang lines advancing show even greater strength, so here it also says 'strength'. This hexagram is when Heaven overcomes Earth. At first, when one yang line grows from the bottom, the lower part is Zhen, whose image is the foot, and the foot at the very bottom is the toe. Now that the overcoming of yin has reached the fifth line, the image of the foot in Zhen has disappeared, showing that the foot has already moved forward. Therefore, it says 'strength in the front toe'. Since the front toe is strong, it can move forward; going forward to remove the yin lines above, since it is to remove, it should remove successfully. If it cannot succeed, it becomes a mistake—this is a warning against acting without careful consideration and rushing ahead, which leads to failure. This is exactly using the idea from the Analects that 'good planning leads to success' to encourage the first line. The Small Image says: Going forward without the assurance of success is to bring about one's own mistake.

九二：惕號，莫夜有戎，勿恤。二與五應，五為卦主，則運籌決策宜歸之五，二祇宜警備善防，故怵惕號呼，至於暮夜猶不敢弛也。蓋乾為言，故云號；乾位西北，戌亥之交，日伏之所，故云暮夜；乾下伏坤，坤為國邑為亂，是為有戎，而陽息陰晦，坤象不見，故云勿恤。防閒至密，無隙可乘，縱變生不測，而辨之於早，自足以無憂也。象曰：有戎勿恤，得中道也。

The line statement of the second line says: Be vigilant and issue orders on guard, even if there are enemies at night, there is no need to be fearful. Duolong'a said: The second line corresponds with the fifth line, and the fifth line is the main ruler of the whole hexagram. Therefore, the task of planning and decision-making should be left to the fifth line, while the second line should only be responsible for vigilance and defense. Hence, it remains alert and issues commands until evening, without relaxing. "Moye" means dusk and night. In terms of the hexagram's symbolism, the trigram Qian represents speech, hence "号" (call out); the trigram Qian is located in the northwest, which is the boundary between the earthly branches Xu and Hai, where the sun sets, hence "moye" (dusk and night); beneath Qian lies Kun, which represents the state and disorder, hence "有戎" (there is warfare); and since yang energy is growing while yin energy is dark, the image of Kun is not visible, hence "勿恤" (no need to be anxious). The defense is thorough with no gaps, so even if unexpected changes occur, they have already been identified in advance, thus naturally there is no cause for worry. The "Xiao Xiang" says: There is no need to be fearful despite the presence of enemies, because the second line has attained the middle path.

九三：壯于頄，有凶，君子夬夬，獨行遇雨，若濡有慍，無咎。翟氏曰：頄，面顴頰間骨也。乾為首，乾首之上象頄，故曰壯于頄。剛壯外露，見於顏色，思去小人，機事不密，凶宜有矣。然果如何始可也？夫陽為君子，三為陽剛曰夬；三又陽居陽位，是重剛也，曰夬夬；三又獨與上應，亦即獨自上行。上為兌，兌澤稱雨，三以應之者遇之。陽與陰雖非同類，不相浹洽，而曲為包容，若沾濡然。縱與陰為緣，不能無慍，慍，含怒也，而慍祇內含，較之壯見於面者，其吉凶不同矣，無咎也。象曰：君子夬夬，終無咎也。陽宜前往，不宜畏避以致緩進，釋之曰終無咎，所以勉陽之可以夬夬也。

The line statement of the third line says: The strong energy is revealed on the cheekbones, there is danger; the gentleman decides again and again, proceeds alone and meets rain, getting completely wet while holding anger in his heart, without blame. Duolong'a cites Zhai Xuan saying: "Que" refers to the area between the cheekbone and the zygomatic bone. The trigram Qian represents the head, and the head of Qian faces directly toward Que, hence "zhuang yu que." The strong energy is revealed externally, manifesting in the face, with a single-minded desire to eliminate small people but with carelessness in secrecy, danger is unavoidable. Then, how should it be done? Yang represents the gentleman, and the third line is a yang line, hence it is called "Guai"; the third line is also a yang line in a yang position, which is double yang, hence called "Guai Guai"; the third line also corresponds alone with the sixth line above, meaning proceeding alone upward. The upper trigram is Dui, which represents a marsh, taking the image of rain. The third line proceeds upward to correspond with it, hence "meeting rain." Although yang and yin are different and not harmonious, the third line still makes efforts to accommodate, like being wet by rain. Even though it forms a connection with yin, anger remains in the heart—"yun" means holding anger"—but the anger is only within, compared to expressing strong will on the face, the fortune is greatly different, hence without blame. The "Xiao Xiang" says "the gentleman Guai Guai, ultimately without blame": Yang lines should advance, not retreat or delay. The "Xiao Xiang" explains with "ultimately without blame," which is to encourage the yang line to advance decisively again and again.

九四：臀無膚，其行次且，牽羊悔亡，聞言不信。變大壯之五陰，卦始名夬。當五陰未變之時，則四為震，震為足，今變為兌，兌為毀折，則象臀之無膚，臀足上體也。臀既見傷，其行次且勢所必然。次且，王氏作趦趄，行止之礙也。既艱於行，又不宜聽彼一陰永留於上。蓋上卦為兌，兌為羊，制羊者利用牽。夫羊性陰很，挽之則忿而不行，使之居前，從後驅之則行矣，以牽羊之術馭小人，彼既無由反噬，而亦不能不往，此控制之善策也，故悔亡。但卦祇五陽，上猶為陰，乾陽為言，而四以陽居陰位，乾言雖可聽而體猶為兌，陰柔每多惑，恐其聞此牽羊之言而不信，失事機耳。象曰：其行次且，位不當也；聞言不信，聰不明也。陽居陰位，不果於行；陽德為聰，居兌體之下，恐有所蔽也。

The fourth line statement says: The buttocks have no flesh and skin, making walking difficult and slow; if you lead like tending a sheep, regret will disappear, but it is regrettable that one does not believe in sincere advice. Duolong'a says: Changing the fifth yin line of the Dazhuang hexagram to yang makes the hexagram called 'Gua'. When the fifth line is still yin, the fourth line belongs to the Zhen trigram, whose image is the foot; now it has become Dui, whose image is breaking, thus forming the image of the buttocks having no flesh and skin—the buttocks are the part above the foot. Since the buttocks have already been injured, walking with difficulty is inevitable. 'Cizhu', Wang Bi writes as 'Zi qü', refers to the state of being unable to walk smoothly. Since movement is difficult, one should not allow the yin line above to remain for too long. The upper trigram is Dui, whose image is a sheep. The way to control a sheep is by leading it. Sheep are naturally fierce and stubborn; forcing them will make them angry and refuse to move; if they are led in front and chased from behind, they will move forward. Using the method of leading a sheep to control a minor person, he has no chance to retaliate and cannot refuse to move forward, which is an effective way to control a minor person, so regret disappears. However, this hexagram only has five yang lines, and the top is still yin. The image of Qian yang is speech, but the nine four yang line is in a yin position. Although the speech of Qian is listenable, the hexagram body has already become Dui. Yin people are often doubtful, so it is feared that he will not believe in this method of leading a sheep and thus miss the opportunity. The 'Xiaoxiang' says: 'Its movement is slow, because its position is inappropriate; not believing in words, because his hearing is not clear': a yang line in a yin position leads to indecisive action; yang virtue is originally associated with clear hearing, but now it is under the Dui trigram, which is feared to have been obscured.

九五：莧陸夬夬，中行無咎。大壯之五為震中，震為蕃鮮，是莧陸也。董氏曰：莧，人莧也；陸，商陸也。莧，野草名，柔莖細葉，黃花黑子，一名馬齒莧，園中處處有之。商陸，爾雅謂之蓫□□易，葉如牛舌，莖脃色青赤，根大如蘆菔，多生路旁。二草性皆陰冷。夫陰物滋榮，不可不決去之。今震陰既變兌陽，又以陽居陽位，夬而又夬以決莧陸，則已拔去根株，芟夷殆盡矣，又宜乘勢中行前往決陰，陽剛得中前行乃無咎也。象曰：中行無咎，中未光也。五為外卦之中，外為陰蔽，陽德未光，故宜行也。

The line statement of the fifth line says: For weeds like Xianlu which are yin and soft, decisively remove them and act with adherence to the center to avoid blame. Duolong'a says: The fifth line of the Dazhuang hexagram is in the Zhen trigram, and Zhen represents flourishing and tender grass and trees, which is referred to as Xianlu. Dongyu says: 'Xian' refers to a type of wild grass called Renxian, and 'Lu' refers to Shanglu. Xian is a type of wild grass, with flexible stems and fine leaves, yellow flowers and black seeds, also called Machiyan, and is commonly found in gardens and fields. Shanglu, called 'Shuzhu' in the Erya, has leaves like a cow's tongue, stems that are brittle and greenish-red, and large roots resembling radishes, often growing by the roadside. Both of these plants have a nature that is yin and cold. Yin things grow and flourish, so they must be decisively removed. Now, the yin line of Zhen has turned into the yang line of Dui, and the ninth line in the fifth position is a yang line in a yang position, decisively removing Xianlu, having already uprooted and completely cleared it away. It should also continue to act decisively, removing the remaining yin above, with yang strength in the center and moving forward, thus avoiding blame. The Xiao Xiang says: 'Acting with adherence to the center avoids blame, because the center has not yet become bright.' The fifth line is in the central position of the outer trigram, and is covered by yin lines outside, so the yang virtue has not yet become bright, thus it should continue to move forward.

上六：無號，終有凶。夬復及此則為純乾，兌口雖存，下皆陽剛，非陰同類，縱慾號呼，亦無應者，孤陰無輔，終有凶也。象曰：無號之凶，終不可長也。陽剛已息至五，不可使一陰長居於上也。

The statement of the sixth line at the top says: Calling out has no effect, ultimately resulting in danger. Duolong'a says: The Gua of Guai, if it proceeds one more step toward decision, would become pure Qian. Although the image of Dui (Lake) with its mouth remains, the lower part is entirely composed of yang lines, none of which are of the yin type; even if one wishes to call for help, there is no one to respond. A single yin line isolated and unsupported will ultimately inevitably face danger. The Xiao Xiang says, "The danger of not calling out is that it cannot last long": yang has already developed up to the fifth line, and it can no longer allow this single yin line to remain at the top for a long time.

【巽下乾上，中互重乾】陰息陽消卦。此為乾之變體，純乾之卦下遇一陰，一陰居初，兼巽象。巽為木為魚，故爻辭言柅、言杞、言有魚無魚。姤：女壯，勿用取女。純陽之下一陰忽生，卦名曰姤。陰女象，陰來息陽，則女已壯，此禍水也，宜勿用取之。

The hexagram "Gou" has the trigram Xun below and Qian above. The second to fourth lines and the third to fifth lines both form the trigram Qian. This hexagram represents the growth of yin and the decline of yang. It is also a variation of the hexagram Qian: when a yin line appears below the pure yang hexagram Qian, it occupies the first position, thus combining the image of Xun. Xun is associated with wood and fish, so the line statements mention "ni" (a wooden device to stop a cart), "qi" (a type of wood), and "there is fish" or "there is no fish." The hexagram statement says: a strong woman, do not marry such a woman. Duolong'a explains that when a yin line suddenly appears below the pure yang hexagram Qian, the hexagram is named "Gou" (meeting). Yin is associated with a woman, and when yin grows and consumes yang, this woman is already strong and capable of causing trouble, hence it is not advisable to marry her.

彖曰：姤，遇也，柔遇剛也。勿用取女，不可與長也。天地相遇，品物咸章也。剛遇中正，天下大行也。姤之時義大矣哉。姤何以名遇也？當為純乾之候，象陽方亨，一陰忽生於下，若有不期遇而遇之者，故曰姤，遇也。姤下僅一陰，陰為女，則女弱甚，而乃轉曰女壯者，蓋以陽雖眾而上往日見其消，陰雖少而下來日見其息，陰息則女從此壯矣。

The Commentary on the Judgment says: "Gou" means meeting, it is when the soft meets the strong. "Do not take this woman" means one cannot maintain a long relationship with such a person. The heavens and the earth meet and combine, thus all things display their brilliance. When a strong line meets the position of the central and upright, the teaching can spread throughout the world. The situation and meaning contained in the Gou hexagram are indeed great. Duolong'a explains: Why is the Gou hexagram named "Meeting"? When the hexagram should be entirely composed of the strong, the image shows that the yang energy has just become smooth, and suddenly a yin line appears below, as if not expecting to meet but meeting by chance, hence it is called "Gou," meaning meeting. The Gou hexagram has only one yin line below, and yin is taken as a woman. This woman is indeed weak, so why is it said "the woman is strong"? Because although the yang is numerous, it is constantly ascending and gradually diminishing; although the yin is only one, it comes from below and gradually grows. As the yin grows, this woman becomes strong.

夫此女壯者，乾巽固非匹，而初與四應，四儕眾陽之中，相比相亢，亦不能獨應成偶，則是女固不可取，而亦勿用取之也。既勿用取，則此柔之與剛，豈成伉儷？亦不過暫遇之耳。且非剛所欲遇，乃柔來於下，剛不期遇而忽遇之焉耳。

This woman is strong and vigorous: The trigrams Qian (Heaven) and Xun (Wind) are inherently not a compatible pair. However, the line Six at the Beginning corresponds with Nine in the Fourth. Nine in the Fourth is situated among many Yang lines, and it is adjacent and opposing, so it cannot correspond solely with Six at the Beginning to form a marital union. Therefore, this woman should not be married. The Hexagram Statement says, "Do not take a wife." Since she is not married, how can this Yin line and Yang line be considered as a married couple? It is merely a temporary meeting. Moreover, this meeting is not what the Yang line desires; instead, the Yin line comes down on its own, and the Yang line unexpectedly encounters it.

顧一陰初進，雖不可助之與長，而一陰甫見，實足驗物之方亨，則姤自有時義也。姤為五月卦，天地相遇，長養萬物。九家易曰：陽起於子，行至四月，六爻成乾，巽位在已，故言乾成於巽。既成轉舍於離，萬物盛大，坤從離出，與乾相遇，故言天地相遇。此姤之時也。且一陰在初，二猶為陽，二則得中；五陽在上，五又得正。陽剛中正，同心一德，教化風行，猶之上有聖君，下有賢臣，雖微有小人不靖，亦可勵精圖治，則姤猶有可幸者，此姤之義也。姤之時義，豈不大哉。

However, a single yin line has just appeared, though it should not be encouraged. Yet the emergence of one yin line precisely confirms that all things are flourishing and growing. This shows that the hexagram Guo has its own timing and significance. Guo corresponds to the fifth month in the twelve lunar months of the "message" hexagrams, when heaven and earth meet and nurture all things. The "Nine Schools Commentary on the Yi" says: Yang energy begins in the first lunar month and progresses through the fourth month, until all six lines become yang and form the hexagram Qian. The position of Xun is in the fourth month (Si), so Qian is completed in Xun. Once Qian is formed, it moves to Li, and all things flourish; Kun arises from Li and meets Qian, hence it is said "heaven and earth meet." This is the appropriate timing for Guo. Moreover, a yin line is in the first position, the second line is still yang, and Nine in the Second (Nine Two) is in the center. Five yang lines are above, and Nine in the Fifth (Nine Five) is in the correct position. Yang strength is both centered and upright, so the ruler and ministers are united in virtue and loyalty. The moral influence spreads like wind, just as there is a sage ruler above and virtuous ministers below. Even if there are minor villains who are not content, they can still strive for excellence. This shows that Guo also has a fortunate aspect, which is the meaning contained in Guo. How great is the timing and meaning of Guo!

象曰：天下有風，姤，后以施命誥四方。翟氏曰：天下有風，風無不周，故君以施命告化四方之民矣。蓋言風行天下，天下之人無不遇之，故象姤也。虞氏曰：乾為施，巽為命為誥，乾天覆地，故曰四方。

The Image Commentary says: When wind blows over the world, this is the hexagram of Gou; the sovereign takes it as a model, issuing edicts to inform all directions. Duolong'a cites Zhai Xuan's view: When wind exists in the world, the wind reaches everywhere, so the sovereign uses issuing edicts to inform and educate the people in all directions. This means that wind spreads throughout the world, and no one in the world fails to meet it, hence the image of 'Gou'. Yu Fan says: The image of Qian represents action, and the image of Xun represents command and proclamation; Qian, the Heaven, covers the earth, hence 'all directions'.

初六：繫于金柅，貞吉，有攸往，見凶，羸豕孚蹢躅。陰進則陽退，勢不並立，而此一陰初至，不可不預戒也。內卦為巽，巽為繩，宜用繩繫牽制之，而又恐其或逸也。蓋變乾之初陽為姤，乾為金，乾金合巽木，是為金柅。柅，木名，繫之於柅，陰不再進，貞固則吉；倘不預為牽制，令其前往，必至侵陽，則凶立見。譬如羸豕，羸，弱也，豕為陰物，初豕尚弱，豕弱似不足畏，然方從下來，日日生息，則漸長漸壯，有欲其長羸而不能者，蹢躅可孚信也。蹢躅，躍躍不安貌，是不可以其羸而忽視之矣。象曰：繫于金柅，柔道牽也。初為陰，故曰柔，繫以牽之，不使其前往也。

The first line statement says: Tie it to a metal stopper on the chariot, and if it remains upright it will be auspicious; if you let it move forward, there will be danger; a thin sow will indeed become restless. Duolong'a says: When yin advances, yang retreats, and they cannot coexist; this yin line has just arrived, so we must not fail to guard against it beforehand. The inner trigram is Xun, which is represented by a rope, so it is appropriate to tie it up with a rope to restrain it, fearing it might escape. The first line of Qian hexagram, when transformed from yang to yin, becomes Gou. The image of Qian is metal, and Qian metal combined with Xun wood is called 'jin chi' (metal stopper). 'Chi' is a type of wood, so tying it to the 'chi' stops the yin from advancing further, and remaining upright brings auspiciousness; if not restrained beforehand and allowed to move forward, it will inevitably attack the yang line, and danger will immediately arise. This is like a thin sow — 'lei' means thin, and pigs are yin creatures; at first the pig is thin and seems harmless, but it is rising from below, gradually growing and strengthening, so it cannot remain thin forever. Its restlessness is indeed real. 'Zhi zhu' refers to jumping about restlessly. Therefore, we cannot neglect it just because it is thin. The 'Xiao Xiang' says: 'Tied to the metal stopper, it is the soft path that restrains it': the first line is yin, so it is called 'soft'; tying it up is restraining it, preventing it from moving forward.

九二：包有魚，無咎，不利賓。二為巽中，巽為魚，魚本陰物而在於初，其勢尚弱，但有以包容之，長有此魚，則是下僅一陰，尚得無咎。夫所以包之者，恐其生息滋長，侵及賓位，不利於賓故也。虞氏曰：乾尊為賓。二為互乾，陰不前進則陽不退，聖人扶陽之意至深切矣。象曰：包有魚，義不及賓也。義不及賓，言陰不及陽。有魚在初，二宜如此也。倘及賓，則賓必退，不利矣。

The Line Statement of Nine in the Second says: There is a fish wrapped in the kitchen, no fault, but it is not appropriate for guests to share. Duolong'a says: Nine in the Second is in the body of Xun. The image of Xun is a fish; fish are inherently yin and are located in the First Line, which is still weak. As long as it is contained, keeping the fish in its original place, then below there is still only one yin line, so there is no fault. The reason for containing it is to prevent it from growing and multiplying, thereby encroaching on the position of the guests, which would be detrimental to the guests. Yu Fan says: The position of Qian is noble, and its image is the guest. Nine in the Second is in the mutual body of Qian. Yin does not advance, so Yang does not need to retreat. The intention of the sage in supporting Yang is indeed profound. The Small Explanation says, "Wrapping the fish, the meaning does not reach the guest": what is meant by "not reaching the guest" is that Yin should not encroach upon Yang. Since the fish is still in the initial position, Nine in the Second should contain it in this way. If it were to encroach upon the guest's position, the guests would necessarily retreat, which would be disadvantageous.

九三：臀無膚，其行次且，厲無大咎。姤夬反對，夬之四反之即姤之三。夬以變震之後為臀，姤以巽股之上為臀。夬之臀無膚，其行次且，由於兌為毀折；姤之臀無膚，其行次且，由於巽為進退。乃又曰厲無大咎者，蓋在夬以陽決陰，則往恆欲其速；而在姤為陰消陽，則行轉喜其遲。初為陰，二為陽，三在二上，不與陰柔相牽，陰在其位尚未遽進，三雖近危，無大咎也。象曰：其行次且，行未牽也。

The Line Statement of the Third Line says: The buttocks have no flesh, walking is difficult and slow, although there is danger, there is no great misfortune. Duolong'a says: The Gou hexagram and the Guai hexagram are a pair that are inverted to each other. The Fourth Line of Guai hexagram, when inverted, becomes the Third Line of Gou hexagram. The Guai hexagram takes the image of the buttocks after changing the Zhen trigram, while the Gou hexagram takes the image of the buttocks on top of the Xun trigram's 'thigh'. The 'buttocks have no flesh, walking is difficult and slow' in Guai hexagram is due to the Dui trigram representing destruction; the same phrase in Gou hexagram is due to the Xun trigram representing indecision. Here it is again said 'danger without great misfortune', because in Guai hexagram, the yang is decisively removing the yin, and moving forward is always desired to be quick; while in Gou hexagram, the yin is eroding the yang, and action is better done slowly. The First Line is yin, the Second Line is yang, and the Third Line is above the Second Line, not connected with the yin; the yin remains in its original position without rushing forward. The Third Line, although close to danger, has no great misfortune. The Small Commentary says: Walking is difficult and slow because it is not pulled by the yin below.

九四：包無魚，起凶。四與初應，初為巽主則魚也，陽變陰生則有此魚。夫魚本為不宜有之物，今既為魚，則猶幸其有魚，有魚則又為巽，則猶是一陰在下，故欲其有而不欲其無也。倘包無魚，則是下非一陰矣，是二陽又起矣。陽起前行，後陰踵至，陰往逼陽，故曰凶。象曰：無魚之凶，遠民也。初為民位，陰亦為民，四與初應以包之者，近之則陰庶不前往以侵陽，民宜近不宜遠，所以戒四也。

The line statement of the fourth line says: The fish wrapped in the kitchen is gone, and taking action leads to danger. Duolong'a says: The fourth line corresponds with the first line. The first line is the master of the trigram Xun, which represents the fish. The first line of the trigram Qian changes from yang to yin, thus producing the fish. Fish is something that should not be present, but since it has already become a fish, it is actually fortunate that it still exists. Having a fish means that the lower part still has only one yin line, so it is better to have it rather than not. If there is no fish in the package, it indicates that there are already more than one yin lines below, and the second line, which is yang, has also risen and moved forward. When yang rises and moves forward, the following yin lines follow closely. Yin advances to press against yang, hence the danger. The 'Small Image' says, 'The danger of no fish is due to distant people.' The first line represents the position of the people, and yin also symbolizes the people. The fourth line corresponds with the first line, embracing and drawing near to it, so yin can be expected not to advance against yang. People should be drawn near rather than distant, which is a warning to the fourth line.

九五：以杞包瓜，含章，有隕自天。五與二應，二為巽中。虞氏曰：巽為杞。二為巽則二猶為陽，二爻再變則已非巽，是將為艮，艮為果蓏稱瓜，是以杞包瓜象也。夫瓜謹【謹：僅】謂之包，則是時尚未為瓜，願天運轉移，則今日為杞，後將為瓜，而聖人之意【脫不惟二字】不欲有瓜，兼且不欲有杞。五為正乾，乾為大明稱章，惟是含此章美，以俟瓜杞之自隕。隕於何所？隕自天也。瓜杞俱隕，下亦為乾，又一純乾之象矣。夫陰方浸長，豈能隕落？則在天時固無此運，而在人事宜有此心。史雲君相所以造命，即此意也。

The Line Statement of the Fifth Line says: Using the branches and leaves of the杞 tree to cover the melon, containing beauty within, there will be something falling from the sky. Duolong'a says: The Fifth Line corresponds with the Second Line, and the Second Line is in the middle of the Xun trigram. Yu Fan says that the Xun trigram represents the杞 tree. Since the Second Line belongs to Xun, it indicates that it is still a yang line at this moment; when the Second Line changes again, it will no longer be Xun but become Gen, which represents fruits and vegetables, hence the term 'melon'. This is the symbolic meaning of 'using the杞 to cover the melon'. It says that the melon is merely 'covered' (the original text says '谨', which should be '仅'), indicating that it has not yet become a melon. But hoping for a change in the heavenly order, although it is currently杞, in the future it will become a melon. The intention of the sage is not only not to desire the melon, but even the杞. The Fifth Line is a pure Qian trigram, Qian representing great brightness, hence the term 'chapter'. Now it can only contain this beauty within, waiting for the melon and杞 to fall. From where will they fall? From the sky. When both the melon and杞 have fallen, the lower part will become Qian, forming another pure Qian image. However, yin is gradually growing, how can they fall on their own? In terms of heaven's timing, there is no such fortune; but in terms of human affairs, people should have such a mind. Historical records say that a ruler and minister can change destiny, which is exactly this meaning.

象曰：九五含章，中正也；有隕自天，志不舍命也。守以中正，志不舍此天命，以冀瓜杞之隕。爻辭曰有，言不能有，以冀其有於萬一之辭也；象傳曰志，言志不必果酬，而不可無此志也。二聖之意微矣。上九：姤其角，吝，無咎。乾為首，首之上為角，姤遇至此，卦爻已盡，無可遇矣。陰息遇上，上不能制，吝固宜得，然居高無位，責備亦不及焉，故無咎。象曰：姤其角，上窮吝也。

The Xiao Xiang says: Nine in the Fifth possesses a hidden and refined virtue because it remains in the center and upholds correctness; "a falling star from the heavens" indicates its determination not to abandon the mandate of heaven. Duolong'a explains: by maintaining the principle of center and correctness, and by not abandoning this mandate of heaven, it looks forward to the natural falling of the melon and the杞 tree. The line statement says "there is," but in reality, there is no such thing; it is merely a hope for a possibility. The Image Commentary says "will," meaning this will may not actually be realized, but one should not lack such a will. The intent of King Wen and the Duke of Zhou, the two sages, is indeed profound. The line statement for the top line says: meeting at the horn, there is difficulty and regret, but no fault. Duolong'a explains: the image of Qian is the head, and above the head is the horn; when it reaches this point, the lines of the hexagram have been exhausted, and there is no further meeting. Yin energy grows until it reaches the top line, yet the top line is powerless to restrain it, thus encountering difficulty and regret is natural; however, it occupies a position without actual office, so it cannot be blamed, hence there is no fault. The Xiao Xiang says: meeting at the horn is because it has reached the extreme position and has exhausted its possibilities, thus encountering difficulty and regret.

【坤下兌上，中互巽艮】觀。萃為四陰二陽卦，自觀來。虞氏曰：觀上之四也。萃：亨，王假有廟，利見大人，亨，利貞，用大牲吉，利有攸往。二陽居尊，上下四陰皆欲相附，故坤下兌上之卦名萃。人散則情相隔閡，人萃則情自亨通，是萃有亨義。而人之萃莫盛於王者承祭之時，大人主祭，眾人見之，合禮則亨，亦和義乃正也。祭祀必用牲，王者大祭則用大牲，用牲於廟，感格鬼神，禮儀有文，宜致眾人之瞻仰，故利有攸往見此大人以成萃也。

The hexagram "Cui" has the lower trigram Kun (Earth) and the upper trigram Dui (Lake). The lines from the second to the fourth form the trigram Xun (Wind), and the lines from the third to the fifth form the trigram Gen (Mountain). It is derived from the hexagram "Guan" (Observation): "Cui" is a hexagram with four yin lines and two yang lines, the same number of yin and yang lines as "Guan." Yu Fan said that the top line of "Guan" moved down to the fourth position. The hexagram statement says: "It is smooth, the king comes to the ancestral temple, it is appropriate to see a great person, it is smooth, it is appropriate to maintain the correct position, using great sacrificial animals for worship brings good fortune, it is appropriate to go somewhere." Duolong'a explained that two yang lines are in honorable positions, and the four yin lines below desire to rely on them, so this hexagram with Kun below and Dui above is named "Cui" (Gathering). When people are scattered, their feelings become separated; when they gather together, their feelings naturally become smooth, so "Cui" contains the meaning of smoothness. The gathering of people is no greater than when the king presides over a sacrifice: the great person leads the sacrifice, and many people come to observe the ceremony. If the rites are proper, then it is smooth; "smooth" means harmony, and harmony allows one to achieve the correct position. Sacrifices must involve animals, and the king's great sacrifice uses large sacrificial animals. In the ancestral temple, using animals for sacrifice communicates with spirits, and the rites are elaborate and refined, naturally attracting people to look up to them. Therefore, it is appropriate to go and pay homage to this great person, to achieve the gathering.

彖曰：萃，聚也。順以說，剛中而應，故聚也。王假有廟，致孝享也。利見大人亨，聚也，正也。用大牲吉，利有攸往，順天命也。觀其所聚，而天地萬物之情可見矣。萃者何？聚也。一人居尊，坤順兌說，下陰應五，是萃自有亨義。再以卦象觀之，二陽居中，四陰上下環拱於外，而體象大坎。鄭氏曰：坎為隱伏，居尊位而隱伏，鬼神之象。是大坎為鬼神，互艮之門闕為廟，坤牛為大牲，九五為王。王者致其孝享，合群族而駿奔廟中，用牲往祭，以順天命，以己之精神感格祖考之精神，人與神聚，此萃象之一端也。

The Commentary on the Judgment says: "Cui" means gathering. The lower trigram is compliant and the upper trigram is joyful, with a yang line in the center that corresponds with the lower, thus enabling gathering. "The king goes to the temple to worship" indicates fulfilling his filial piety by offering sacrifices to ancestors. "It is advantageous to see a great person and to have success" means that gathering should be in accordance with the right path. "Using great sacrifices is auspicious, and it is advantageous to go somewhere" indicates following the mandate of heaven. Observing what is gathered, the forms and conditions of heaven and earth and all things become clear. Duolong'a explains: What is "Cui"? It is gathering. One person is in the position of honor, below is the trigram坤 which is soft and compliant, above is the trigram兑 which is harmonious and joyful. The lower yao corresponds with the nine in the fifth, showing that "Cui" naturally contains the meaning of success. Looking further at the trigram image: two yang lines are in the middle, and four yin lines are surrounding them above and below, making the entire trigram resemble an enlarged trigram坎. Zheng Xuan says: The image of Kan is concealment. Being in a position of honor yet concealed, this is exactly the image of ghosts and spirits. Therefore, this large Kan is taken as the image of ghosts and spirits. The interacting trigram Gen represents the gate of the temple, which is the ancestral temple. The trigram坤's ox is the great sacrifice. The nine in the fifth is the king. The king fulfills his filial piety by offering sacrifices, gathering the clan to move about in the ancestral temple, using sacrifices to go forward in worship, thus following the mandate of heaven. By using his sincere heart to communicate with the spirits of his ancestors, this is the meeting of human and spirit, which is one aspect of the image of Cui.

九五之大人主祭，九四為大臣，是助祭者有人；群陰居下，坤又為眾，是觀禮者有人。觀四往上以成萃，前往以觀大人之禮儀，所聚維正，故攸往皆利，是人與人聚，此又萃象之一端也。於咸見天地萬物相感之情，於恆見天地萬物可久之情，於萃又見天地萬物樂聚之情，故曰萃聚也。

The Nine in the Fifth is the superior person who presides over the worship, and the Nine in the Fourth is the minister, indicating that there are assistants for the worship. Many yin lines are in the lower positions, and the Earth (Kun) is symbolic of multitude, indicating that there are also people observing the ceremony. The fourth line of the Guan hexagram moves upward to form the Cui hexagram. The people gather to observe the superior person's rites, and the gathering conforms to the right path, so going anywhere is beneficial. This is the gathering of people, which is another aspect of the Cui hexagram. In the Xian hexagram, we see the situation of mutualsympathetic response between heaven and earth and all things. In the Heng hexagram, we see the situation of heaven and earth and all things enduring continuously. In the Cui hexagram, we see the situation of heaven and earth and all things delighting in gathering together. Therefore, Cui means gathering.

象曰：澤上於地，萃，君子以除戎器，戒不虞。水匯為澤，澤水萃地上，猶人之萃於地上也。水得澤則水有歸而不氾濫，人相聚則人宜有衛而不離散也。姚氏曰：除猶修治。虞氏曰：除，修戎兵也。坤為器，坎為弓弧，巽為繩，艮為石，故除戎器也。坎為寇盜，坤為亂，兌口以告戒之，故戒不虞也。

The Image Commentary says: Water and marshes rise above the ground, which is the卦 of Jie; the gentleman takes it as a model, repairs weapons, and prepares for unexpected changes. Duolong'a explains: Water gathers into a marsh, and marsh water collects on the ground, just as people gather on the ground. Water has a marsh and thus has a resting place without overflowing; people gathering together should have defense so as not to scatter. Yao Xin says: "Chu" is like repairing. Yu Fan says: "Chu" means repairing weapons. The image of Kūn is objects, the main structure of the卦 is great Kan, which takes the image of a bow, Xun takes the image of a rope, Gen takes the image of a stone, so it is said "chu rong qi" (repairing bows, arrows, ropes, and grinding stones, etc., for military equipment). Kan also takes the image of bandits, Kūn takes the image of disorder, using Dui's mouth to warn the people, so it is said "jia bu yu" (caution against unforeseen events).

初六：有孚不終，乃亂乃萃，若號，一握為笑，勿恤，往無咎。此萃之始也。人當始萃，不無猜疑，則貴有孚以聯之。初為坤，坤體中虛，而與四應，四為陽，陰虛心求陽，故曰有孚。萃貴有終，坤為終，相聚未久，豈能遽洽？而三為內卦之終，上為外卦之終，三上二陰不應，故曰不終。

The line statement of the first line says: There is sincerity but it is not maintained to the end, thus sometimes disorderly and sometimes gathering; once there is a call, they meet and smile at each other; there is no need to worry, going forward is without fault. Duolong'a says: This is the beginning of gathering. When people first gather, they are bound to have mutual suspicion, so it is important to have sincerity to connect everyone. The first line belongs to the hexagram of K'un, which symbolizes emptiness in the middle. It corresponds with the fourth line, which is yang; yin seeks yang with an empty heart, hence 'there is sincerity'. Gathering requires beginning and end, and K'un symbolizes the end. However, the gathering has not lasted long, how can they be immediately harmonious? Moreover, the third line is the end of the inner trigram, and the sixth line is the end of the outer trigram. The two yin lines at the third and sixth positions do not correspond, hence 'not ending'.

卦有四陰，皆求萃者，惟下三陰相比，上隔一陰，未能親附，而坤亦為亂，故曰乃亂。然坤為眾為民，二陽得位，眾民來歸，雖一陰在上，亦必求萃，故曰乃萃。既云有孚，似萃於有孚也，而無如其不終也；既云乃亂，似散於乃亂矣，而其後尚可得萃也。

In the hexagram, there are four yao of the yin type, all of which are seeking to come together; however, the three lower yin yao are adjacent to each other, while the upper yin yao is separated by a yang yao in the middle, thus unable to be close. Since the hexagram of K'un is taken as representing disorder, it is said 'it becomes disorderly'. However, the hexagram of K'un also represents the people and the multitude; the two yang yao each occupy their proper positions, and the multitude comes to gather. Even though there is one yin yao above, in the end it will still seek to gather, so it is said 'it gathers'. Since it is said 'there is sincerity', it seems that sincerity alone can bring about gathering, but it is unable to maintain this throughout. Since it is said 'it becomes disorderly', it seems that disorder will lead to dispersion, but in the end it still manages to gather.

總之初萃則疑，萃久自洽。有相召呼者，互巽為號，故云號；有相搦握者，互艮為手，故云握；又有相笑樂者，正兌為口，兌為說，故云笑。體象大坎，坎為加憂，而卦實為兌坤，兌說坤順，坎象非真，故云勿恤。蓋當萃初，感之以孚，召呼而來，執手之間便自喜悅而無憂恤。初往應四，則正坤、互巽、互艮、正兌、大坎皆見，故有此象，而人始萃情形無不該於此爻矣。

In the beginning, when people come together, they are suspicious of each other, but as they stay together for a long time, they naturally become harmonious. Some call out to each other, and the mutual interaction of Xun represents a call, so it is called 'call'. Others shake hands, and the mutual interaction of Gen represents the hand, so it is called 'grip'. There are also those who laugh and enjoy each other's company, and the main trigram of Dui represents the mouth and joy, so it is called 'laugh'. The entire hexagram resembles a great Kan, which represents worry; but this hexagram is actually composed of Dui and Kun. Dui represents harmony and joy, while Kun represents flexibility and obedience. The image of Kan is not real, so it is said 'do not worry'. Knowing this, in the initial gathering, one should use sincerity to move others. A call brings them all together, and in the act of shaking hands, joy naturally arises without worry. The line Chiu Liu moves upward to respond to Ji Si, so the main trigram of Kun, the mutual trigram of Xun, the mutual trigram of Gen, the main trigram of Dui, and the great Kan image all appear. Thus, there is a series of symbolic representations. All the situations people experience in the initial gathering are included in this line.

象曰：乃亂乃萃，其志亂也。初萃人尚不一其志也。六二：引吉，無咎，孚乃利用禴。二為坤中，居互艮之初，上下二陰皆得用艮手引之以相萃，此惟吉乃可無咎者。夫人與人萃，固見眾情之同；而人與神萃，尤見心志之一。坤位西南，適丁六月盛夏之時，夏祭曰禴，周禮所謂以禴夏享先王是也。用坤大牲以入艮廟，禴祭先王，萃聚人鬼之精神，以將孚誠，蓋亦利矣。象曰：引吉無咎，中未變也。

The Xiao Xiang says, "It is disorderly and gathering together, because their aspirations are confused." At the beginning of gathering, people's aspirations have not yet been unified. The line statement of the second line says: to attract people to come together is auspicious and without fault; with sincere hearts, it is appropriate to hold the summer sacrifice of the summer season. Duolong'a says: the second line is in the middle of the坤 body, and also at the beginning of the mutual body of the艮. The upper and lower yin lines can both be attracted together by the艮's "hand," so this must be auspicious to have no fault. When people gather together, one can see that their feelings are the same; when people gather with the spirits, one can see that their aspirations are focused. The坤 is located in the southwest, which corresponds to the month of June, the height of summer. The summer sacrifice is called "Yue." The Zhou Li, Spring Officials, Grand Master says, "to perform the Yue sacrifice and summer offerings to the former kings" refers to this. Using the large sacrificial animals symbolized by the坤 to offer to the宗庙 symbolized by the艮, to perform the Yue sacrifice to honor the former kings, gathering together the sincerity of people and spirits, expressing sincerity in this way, is naturally beneficial. The Xiao Xiang says: to attract people is auspicious and without fault, because the second line maintains its virtuous nature throughout.

六三：萃如嗟如，無攸利，往無咎，小吝。三上不應，且為二陽所間。三為互巽，上為兌口，巽號出於兌口，是求萃不得而嗟如者。不得萃而徒嗟，故無利；二陽為萃主，前往得遇，故無咎；二陽非三正應，往而求萃，故小吝。象曰：往無咎，上巽也。上為互巽，宜往也。九四：大吉，無咎。四為大臣位，致人來附，疑於震主，是萃無其位者，故必大吉乃無咎。象曰：大吉無咎，位不當也。四為陰位，而位近五，萃非其位，當此位以言萃，宜善自處也。

The Line Statement of the Third Line says: One wishes to gather but can only sigh, there is no benefit; going forward brings no fault, but there is some difficulty. Duolong'a says: The Sixth Line in the Third Position does not correspond with the Sixth Line at the Top, and in between are two Yang Lines. The Sixth Line in the Third Position belongs to the mutual trigrams of Xun, and the Sixth Line at the Top is the mouth of Dui. The command of Xun issues from the mouth of Dui, which is why it is like wanting to gather but unable to, and only sighing. Since the gathering is not achieved and only sighing occurs, there is no benefit; the two Yang Lines are the main factors of gathering, so going forward can meet them, hence no fault; but the two Yang Lines are not the proper corresponding lines for the Sixth Line in the Third Position, so going forward to seek gathering leads to some difficulty. The Small Explanation says, "Going forward brings no fault, because above is Xun": Above is the mutual trigram Xun, which is soft and yielding, hence suitable for going forward. The Line Statement of the Fourth Line says: Great good fortune, there is no fault. Duolong'a says: The Fourth Line is the position of a minister, attracting many people to come and attach themselves, which may seem to shake the sovereign. This is someone who has the reality of gathering but not the position of gathering, so it must be great good fortune to have no fault. The Small Explanation says, "Great good fortune brings no fault, because the position is not appropriate": The Fourth Line is originally a Yin position, and it is adjacent to the Ninth Line in the Fifth Position. Gathering is not its proper function; when it is in this position and talks about gathering, it should properly take care of itself.

九五：萃有位，無咎，匪孚，元永貞，悔亡。萃在四不當位，五則有位矣。當位以為萃主，則宜致眾人之歸，故無咎。夫陽剛居五，陽德中實，所謂孚也。上有孚信以感之，下宜有孚信以應之。五應二，二為坤中，坤體中虛，未能遽孚；且卦有二陽，眾陰求萃，未必不生疑貳，是為匪孚。然位在德元，永貞以守之，久則自孚以成萃，悔亡矣。象曰：萃有位，志未光也。萃有位而人未遽孚，故志未光也。

The line statement of the fifth line says: gathering people and occupying a position, there is no fault; but trust has not yet been gained from the people. As long as one maintains utmost virtue and remains steadfast in uprightness, regret will disappear. Duolong'a says: gathering people is inappropriate in the fourth line, but in the fifth line it is appropriate to have a position. Occupying a position and acting as the leader of gathering, one should naturally attract people to follow, thus there is no fault. A yang line in the fifth line indicates genuine yang virtue, which is called 'faith'. Above, with sincerity to move people, below, sincerity should be responded to. The fifth line corresponds with the second line, which is in the middle of the坤 body. The middle of the坤 body is empty, so at this time sincerity is still insufficient. Moreover, there are two yang lines in the hexagram, and many yin lines come to seek gathering, which may not necessarily be sincere, hence 'not sincere'. However, the fifth line is naturally endowed with the virtue of original goodness. As long as one remains steadfast in uprightness, over time one will gain trust from people and achieve gathering, thus regret disappears. The 'small image' says 'Cui has a position, the will has not yet shone': although gathering has a position, the people have not yet immediately believe, so the will has not yet become prominent.

上六：齎諮涕洟，無咎。內卦三陰自相萃聚，初二又與四五相應，惟上一陰孤立無偶。蓋好聚惡散，人情之常，故上不得萃，遂有齎諮涕洟之象。兌為口，故有齎諮之音；兌為澤，故有涕洟之液。求萃若此，猶夫臣子不得君親，深山號泣以冀君親悔悟，以得萃也，故無咎。象曰：齎諮涕洟，未安上也。未安於上，下求萃主也。

The line statement of the sixth line says: "Sighing and weeping, there is no fault." Duolong'a says: The inner trigram has three yin lines that are together, and the initial line and the second line correspond respectively with the fourth and fifth lines. Only the sixth line, which is a yin line, is alone without a companion. It is natural for people to like to gather together and dislike to be separated. Therefore, since the sixth line cannot gather, there is the image of sighing and weeping. The image of Dui is mouth, so there is the sound of sighing; the image of Dui is marsh, so there is the liquid of tears and snot. This painful striving for gathering is like a minister who does not receive the acceptance of the sovereign and runs into the mountains to wail, hoping the sovereign will change his mind and reunite. Therefore, there is no fault. The "Xiaoxiang" says, "Sighing and weeping, not yet secure in the upper position": it is in the upper position but still unstable, thus seeking a master to reunite with.

【巽下坤上，中互震兌】臨。升為二陽四陰卦，自臨來。虞氏曰：臨初之三。升：元亨，用見大人，勿恤，南征吉。臨四陰居上，二陽居下，易兌為巽，陽各前進，故卦名升。升則大亨，而宜升者為大人。大人在下，君宜用而見之，使勿憂恤，南征以往，升進得位，以展才能，則吉也。

The hexagram "Sheng" (Increase) has the trigram Xun (Wind) as its lower trigram and Kun (Earth) as its upper trigram. The second to fourth lines form the trigram Zhen (Thunder) together, and the third to fifth lines form the trigram Dui (Lake) together. It is derived from the hexagram "Lin" (Approach): "Sheng" is a hexagram with two yang lines and four yin lines, which has the same number of yin and yang lines as "Lin." Yu Fan said that "Sheng" is formed by moving the first line of "Lin" to the third position. The hexagram statement says: Greatly smooth and unimpeded, suitable for employing and receiving great men, without worry, and going toward the south is auspicious. Duolong'a explained that in "Lin," four yin lines are above and two yang lines are below. By transforming Dui into Xun, the yang lines move forward, hence the name "Sheng." Rising leads to great smoothness and unimpeded progress. Those suitable for rising are great men. Great men are in a lower position, and the ruler should employ and receive them, allowing them to have no worries; moving southward, rising to an appropriate position, enabling them to display their abilities, is auspicious.

彖曰：柔以時升，巽而順，剛中而應，是以大亨。用見大人勿恤，有慶也。南征吉，志行也。升者何？陽升也。上卦為坤，下卦為巽，巽木得坤土生之，長養高大，故名曰升。夫木之升長曰升，而賢之升進亦曰升。木之升者為大木，賢之升者為大人。大人在上位，臣下見之則曰利見大人；居下位，君上見之則曰用見。用見大人，則大人不終於居下，亦如木之日長日大，慶高升也。

The Commentary on the Judgment says: Those who are gentle and compliant rise with the times. The lower trigram is gentle and compliant, and the upper trigram is compliant, with the yang line in the center having a corresponding line above it. Therefore, great success is achieved. "Seeing a great person without worry" refers to the coming of good fortune. "A prosperous journey to the south" refers to the realization of one's aspirations. Duolong'a explains: What does "rising" mean? It refers to the ascent of a yang line. The upper trigram is坤 (Earth), and the lower trigram is巽 (Wind). The wood of the lower trigram is nurtured by the earth of the upper trigram, growing tall and flourishing, hence the name "rising." The growth of a tree upward is called rising, and the promotion of a virtuous person is also called rising. A tree that rises becomes a great tree, and a virtuous person who rises becomes a great person. When a great person is in a high position, and a subject goes to see him, it is called "favorable to see a great person." When a great person is in a low position, and the ruler summons him, it is called "using to see." When the ruler employs and meets with a great person, the great person will not remain in a low position forever, just as a tree grows taller day by day, which is worth celebrating.

升則有慶，有慶則勿恤。雖卦象大坎，坎為加憂，而巽木洩之，坤土制之，巽兼坤順，又得二之剛中以應六五，元善亨嘉，可於升中得之。蓋升自臨來，臨初往三為升，臨三為柔，今升之剛已進至三，循次遞升，則柔所居之地皆剛可升之地也。木在下則因地而升，賢在下亦因時而升。五為柔中為君，引陽上升，是柔因時使陽上升以用之，故曰柔以時升也。

When things rise, there is fortune and celebration, and with fortune and celebration there is no need for worry. Although the hexagram seems like a great Ganyu (Great Gorge), which represents worry, the Xun wood can dispel the water, and the Kun earth can restrain it. Xun's flexibility combined with Kun's obedience, along with the yang line nine two in the second position responding to line six five, means great goodness and beauty can be obtained through rising. The hexagram of Sheng comes from the hexagram of Lin: the first line of Lin moves up to the third position to form Sheng. Originally, the third line of Lin was a yin line; now in Sheng, a yang line has moved into the third position. Following this sequence, each line rises step by step, so wherever the yin lines were, they are now places where yang lines can rise. Trees below rise by relying on the earth, and virtuous people below rise by relying on the right timing. Line six five, being yin and in the center, acts as a ruler, drawing up the yang lines. This is how the flexible顺应 the right timing to allow the yang lines to rise and be used. Therefore, the Commentary on the Judgment says, "Yin rises in accordance with the right time."

二至四為互兌，兌為雨澤；三至五為互震，震為行；坤位西南，木得雨滋之土，發榮暢達，南行故吉。行者征也，征行有志，則升進不已，升之義著矣。象曰：地中生木，升，君子以順德，積小以高大。荀氏曰：地為坤，木為巽，地中生木，以小至大，升之象也。坤為順，巽為高，故君子體升以成德。

The lines two to four interact to form Dui, whose image is rain and moisture; the lines three to five interact to form Zhen, whose image is movement and progress; the direction of Kun is southwest. Trees receive the nourishing moisture of the soil, thus flourishing and growing without obstruction, moving toward the south, hence being auspicious. "Movement" is equivalent to "progress," and advancing with purpose leads to continuous ascent, making the meaning of ascent clear. The Image Commentary says: trees growing out of the earth, this is the hexagram of ascent; the gentleman takes inspiration from it, cultivating his virtue gradually until it becomes great. Xun Shuang said: the earth is Kun, the wood is Xun; trees growing from the earth, growing from small to great, is the image of ascent. Kun represents flexibility and compliance, Xun represents elevation, so the gentleman observes the hexagram of ascent to cultivate his virtue.

初六：允升，大吉。初為四應，二三為陽，臨初與三對易，升之初即臨之三，其升有可信者，故曰允升。升可居信【居信：居字衍文】，故大吉。象曰：允升大吉，上合志也。九二：孚乃利用禴，無咎。二為陽實稱孚，是積孚誠以升者。二與五應，五為坤中，坤位西南，時維六月，故言禴。言二之孚即使感格鬼神亦利用之，故無咎。象曰：九二之孚，有喜也。

The first line statement says: It is indeed possible to rise up, and it is greatly auspicious. Duolong'a says: The first line corresponds with the fourth line, and the second and third lines are both yang. The first line of the hexagram of Qian (Heaven) is exchanged with the third line of the hexagram of Lin (Approach), so the first line of the hexagram of Sheng (Rise) is actually the third line of the hexagram of Lin. Its rising is based on a solid foundation, hence it is said 'allowable rise'. Rising while maintaining trust, thus great good fortune (the original text says 'rise and dwell on trust', the character 'dwell' is an addition). The 'Xiaoxiang' says 'allowable rise, great good fortune, harmonizing with the upper will', meaning it harmonizes with the will above. The second line statement says: With sincere faith, it is appropriate to perform the Yu sacrifice, without fault. Duolong'a says: The second line is a yang line, and since yang is substantial, it is called 'faith'. This refers to someone who accumulates faith and then rises. The second line corresponds with the fifth line, and the fifth line is in the center of the坤 (Earth) structure. The坤 position is in the southwest, and the time is appropriate for June, hence 'Yu' (summer sacrifice). This means the faith of the second line is suitable even for communicating with spirits, hence without fault. The 'Xiaoxiang' says: The faith of the second line is something to be joyful about.

九三：升虛邑。坤為虛為邑，三自臨之初來，變兌為巽，巽木遇坤土，木資土養，故曰升虛邑。象曰：升虛邑，無所疑也。三為巽末，漸欲出巽以升於坤，故曰升虛邑。巽為進退，為不果，象疑，出乎巽即已無此疑也。六四：王用亨于岐山，吉無咎。升至於四，升愈進矣。四為互兌，兌位西，岐山在周西，故王用之以享岐山。兌又為巫，巫主祭祀，享象。大臣升進，有此馨德以致王用，故吉無咎。象曰：王用亨于岐山，順事也。

The line statement of the third line says: "Rise to an empty city." Duolong'a says: The image of the earth (Kun) is emptiness and city; the third line comes from the initial line of the hexagram of approaching (Lin), transforming the trigram of joy (Dui) into the trigram of following (Xun). The wood of Xun meets the earth of Kun, and the wood relies on the earth for nourishment, hence it is said "rise to an empty city." The small commentary says: "Rise to an empty city, without doubt." The third line is at the end of the trigram of following (Xun), about to leave Xun and rise into Kun, hence it is said to rise into an empty city. Xun governs movement and hesitation, and its image is doubt; once it leaves the body of Xun, there is no more hesitation. The line statement of the fourth line says: "The king holds a sacrifice at Mount Qi, which is auspicious and without fault." Duolong'a says: Rising to the fourth line, the ascent proceeds further. The fourth line belongs to the interacting trigram of joy (Dui), which is located in the west, and Mount Qi is located to the west of the Zhou origin, hence the king uses it for sacrifice at Mount Qi. Dui also takes the image of a shaman, who is in charge of worship, which matches the image of "sacrifice." The ministers continue to rise, possessing such fragrant virtue that they attract the king's appointment, hence it is auspicious and without fault. The small commentary says: The king holds a sacrifice at Mount Qi, which is a humble service to heaven and ancestors.

六五：貞吉，升階。五為天位稱階，臣升至此，則是位極人臣，左右厥闢，惟貞正以升乃吉。象曰：貞吉升階，大得志也。上六：冥升，利于不息之貞。荀氏曰：坤性闇昧，今升在上，故曰冥升也。升至於上，升道已窮，貞固自守，不少間斷，此所謂不息之貞也。語曰：知足不辱，知止不殆。上之所利在此耳。象曰：冥升在上，消不富也。上富已極，宜消其富。坤為吝嗇，陰象亦虛象，故曰不富。升至能消其富，處升之道得矣。

The Line Statement of the fifth line says: To maintain correctness brings good fortune, ascending step by step. Duolong'a says: The fifth line represents the position of the Son of Heaven, hence it is called 'stair'; when a minister ascends to this position, he reaches the highest rank and assists the sovereign. Only by ascending in accordance with the correct path does good fortune arise. The Small Commentary says: Maintaining correctness and ascending step by step greatly realizes one's aspirations. The Line Statement of the top line says: Ascending blindly and without clarity is favorable when one maintains unwavering correctness. Xun Shuang says: The nature of the Earth is dark, and now it ascends to the highest position, hence it is called 'dark ascent'. When ascending to the top line, the path of ascent has reached its limit, and only by maintaining firm and unbroken correctness can one be called 'uninterrupted correctness'. An old saying says: Knowing contentment avoids disgrace, knowing when to stop avoids danger (from the 44th chapter of the Dao De Jing). This is the advantage of the top line. The Small Commentary says 'dark ascent at the top, decline and not richness': the richness at the top has reached its peak, and it should be reduced. The Earth is naturally stingy, and the yao is both dark and empty, hence it is said 'not rich'. When ascending to the extreme and reducing one's own richness, one has grasped the principle of 'ascending' at this position.

慧珠閣原本。岫巖多隆阿雯溪。周易下經（四）：困、井、革、鼎、震、艮。

This volume is based on the original edition from Huizhu Geyue, written by Duolong'a, a native of Xiuyan, who used the pen name Wenxi. This section explains the fourth part of the lower section of the Zhou Changes, covering the six hexagrams: "Kun," "Jing," "Ge," "Ding," "Zhen," and "Gen" in order.

【坎下兌上，中互巽離】否。困為三陰三陽卦，自否來。荀氏曰：此本否卦，陽降為險，陰升為說也。虞氏曰：否二之上。困：亨，貞，大人吉，無咎，有言不信。坎下兌上，卦名曰困。人當困境，不宜苟安而貴能自振，故曰亨；困又不宜苟免而貴能履正，故曰貞。既亨且貞，惟大人能之，人以大人為法，雖處困亦吉無咎。若夫惟事喋喋，徒尚言語，則人不信，困愈甚矣。

The hexagram "Kun" has the trigram Kan (Water) below and Dui (Lake) above. The second to fourth lines form the trigram Li (Fire), and the third to fifth lines form the trigram Xun (Wind). It comes from the hexagram "Pu" by changing its lines: "Kun" is a hexagram with three yin and three yang lines, which has the same yin and yang count as "Pu." Xun Shuang said: This hexagram originally comes from "Pu." The yang lines descend to form the dangerous and trapped trigram Kan, while the yin lines ascend to form the harmonious and joyful trigram Dui. Yu Fan said that the second line of "Pu" moves up to the upper position. The hexagram statement says: It is smooth, to maintain correctness, great men are auspicious, without fault, empty talk will not be believed. Duolong'a explained: With Kan below and Dui above, the hexagram is called "Kun." When a person is in a difficult situation, he should not be lazy or seek easy escape, but should strive to rise by himself, hence "smooth." In困境, one should not seek escape by improper means, but should follow the correct path, hence "correctness." Only great men can achieve both smoothness and correctness; people take great men as role models, so even inpredicament they are auspicious and without fault. As for those who only talk endlessly and rely on empty words, others will not believe them, and theirpredicament will only deepen.

彖曰：困，剛揜也。險以說，困而不失其所亨，其惟君子乎。貞大人吉，以剛中也。有言不信，尚口乃窮也。卦之所以名困者，以困古文作止□木，木為所止，是窮極而至於盡曰困。此卦上兌下坎，水洩澤下，澤水漸涸，是水窮極而至於盡也。困又從木在口中，有止而不過之義，此卦內陽外陰，陽為陰揜，是陽剛以有所止而不過也。

The Commentary on the Judgment says: "Confusion" is when the yang is obscured by yin. Being in a dangerous situation yet remaining harmonious, though in a difficult situation, one still maintains the way of success. This is probably something only a gentleman can achieve. "The upright person is auspicious" because the yang is in the center. "There is no trust in words" refers to relying solely on verbal skill, which leads to the end of the path. Duolong'a explains that this hexagram is called "Confusion" because the ancient character for "confusion" is composed of "stop" and "wood" (the character is blurred in the original text). The wood is stopped, meaning that when something is exhausted to the extreme, it is called confusion. This hexagram has the upper trigram of Dui (Lake) and the lower trigram of Kan (Water), with water leaking out from the lake, and the water in the lake gradually drying up, which is exactly when water is exhausted to the extreme. The character "confusion" also contains "wood" within a circle, implying being stopped and unable to escape. This hexagram has the inner trigram as yang and the outer trigram as yin, with yang being obscured by yin, which is precisely when yang is blocked and cannot escape.

夫困則多阻，似不可以有為，不知為困所窮者小人然也，非君子也。蓋君子即大人，二五剛中，足以濟困，雖險猶說，是所謂亨通貞正無咎而吉者。但不宜如彼小人，徒恃兌口，專事辯給，人不之信，自取困窮耳。象曰：澤無水，困，君子以致命遂志。澤以滀水，至於無水，困之象也。君子體之，宜舍其命而遂素志。卦自否來，否為上乾下坤，乾為天命，變乾為兌，兌上折乾，是致命矣；變坤為坎，坎為心志，是遂志矣。

When in a state of difficulty, obstacles abound and it seems impossible to achieve anything. However, it is not the virtuous person who is forced into a dead end, but the petty person. The virtuous person, also called the great person, is represented by the lines Nine in the Second and Nine in the Fifth, which are yang and centered, thus capable of overcoming difficulties. Even in peril, they remain harmonious, which is the meaning of the Hexagram Statement that says it is smooth, to maintain the correct path, without blame, and thus auspicious. However, one should not act like the petty person, who merely uses words to show off their eloquence, and ends up being disbelieved by others, leading to their own difficulties. The Image Commentary says: A marsh without water, this is the Hexagram of困; the virtuous person takes this as a model, and would rather sacrifice his life to fulfill his aspirations. Duolong'a said: A marsh is originally for holding water, but now it is dry and has no water, which is the image of困. The virtuous person understands this and should be willing to sacrifice his life to fulfill his usual aspirations. The Hexagram comes from the Hexagram of否: the Hexagram of否 has Heaven above and Earth below. The image of Heaven represents the mandate of heaven. Heaven becomes兑, which represents destruction, and breaks the body of Heaven, which is called 'fatal' (sacrificing one's life). Earth becomes坎, which represents the mind and will, which is called 'fulfilling one's aspirations'.

初六：臀困于株木，入于幽谷，三歲不覿。困以柔揜陽剛為義，而自各爻分觀，陰陽俱各受困，陰柔無才，其困尤甚。初居下位，又為陰柔，是困而不能出者。坎為臀，坎木為堅多心，故曰臀困于株木；坎為陷為隱伏，象幽谷，困者入之。歷盡坎爻，得遇正應，已為三歲，三歲不覿，初之受困亦久矣。象曰：入于幽谷，幽不明也。坎反離明。

The Line Statement of the first line says: The buttocks are sore from being struck by a dry tree stump, and fall into a deep valley, not seeing anyone for three years. Duolong'a says: The困卦 is defined by the soft covering the yang. However, when looking at each line separately, both yin and yang are actually trapped. Yin lines lack ability, and thus are more trapped. The first line is at the very bottom and is of a yin nature, which is the person who is trapped and cannot get out. The image of Kan is the buttocks, and the nature of wood in Kan is hard with a lot of heartwood, hence it says 'the buttocks are trapped by the dry tree stump.' Kan also represents sinking and concealment, and the image is a deep valley, so the trapped person falls into it. One must go through the entire Kan trigram to meet one's proper matching line, which happens after three years, hence 'three years without seeing.' The Small Explanation says 'entering the deep valley, the deep is not bright': Kan is the opposite of Li, which represents brightness, so Kan represents darkness and obscurity.

九二：困于酒食，朱紱方來，利用亨祀，征凶，無咎。陽剛受困則與陰異。二為坎中，坎為酒，是困于酒食也。夫酒何自來哉？二自否之上來，否下為坤，坤為裳象紱，紱，祭服也；否以乾上來居坤中，乾為大赤，是為朱紱，朱紱外來加之於身。坎為宮室，又為鬼神，二衣朱紱以入坎宮，祀此坎神，祭畢分胙以饗餕餘，故有此困也。困則近凶，似不可往，不知雖有醉飽之凶，實有享祀之利，征凶亦無咎也。象曰：困于酒食，中有慶也。得中故有慶。

The line statement of the second line says: Confined between wine and food, the red ceremonial robe is being brought in, it is appropriate to hold a sacrifice; proceeding forward brings danger, but there is no fault. Duolong'a says: Yang is confined, and the situation is different from that of Yin. The second line is in the middle of the Kan trigram, and Kan is symbolized by wine, so it says confined between wine and food. Where does this wine come from? The second line comes from the top line of the Qie卦. The Qie卦 has the坤 trigram as its lower trigram, and坤 is symbolized by the lower garment, which is called 'fu' — 'fu' is the ceremonial robe used in worship. The Qie卦 has the upper trigram of Qian, which is symbolized by the color red, so together it is called 'zhuhu' — 'zhuhu' is the red ceremonial robe. The 'zhuhu' is brought from outside and worn. Kan is also symbolized by palace and spirits, so the second line is wearing the 'zhuhu' and entering the Kan palace to worship the Kan spirit. After the sacrifice, the meat is divided and the remaining wine and food are consumed, hence the statement 'confined between wine and food'. Being confined is close to danger, so it seems not advisable to proceed. But one does not realize that although there is danger from being drunk and full, there is also the benefit of the sacrifice, so although proceeding forward brings danger, there is still no fault. The 'Xiao Xiang' says 'confined between wine and food, there is celebration in the middle': the second line is in the central position, so there is a blessing.

六三：困于石，據于蒺藜，入于其宮，不見其妻，凶。三亦陰柔而居上下二陽之間。前為正兌，兌於地為剛滷，象石，是前進已困于石；今居坎上，九家易曰坎為蒺藜，是退守所據者又為蒺藜。坎又為宮，坎位已盡，互巽為入，是為入于其宮。坎以離為妻，而坎與離反，互離之目與互離之妻俱非真象，故曰不見其妻。此困之至極者。象曰：據于蒺藜，乘剛也；入于其宮，不見其妻，不祥也。名辱身危，死期將至，故不祥也。

The Line Statement of the Third Line says: Blocked by a large stone, retreating to sit on thorns, returning to one's own house, yet not seeing one's wife, it is ominous. Duolong'a says: The Third Line is also of a yin and flexible nature, and is sandwiched between the two yang lines above and below. In front of it is the trigram Dui, which in the earth symbolizes hard salt-alkali land, taking the image of a stone, indicating that moving forward is blocked by a large stone. Now it is located above the trigram Kan, and the Nine Families' Commentary on the Yi says that Kan takes the image of thorns, indicating that retreating and taking refuge is again upon thorns. Kan also takes the image of a house, and since Kan's position has now reached its limit, the interacting trigram Xun has the meaning of 'entering,' thus combining to form 'entering one's house.' Kan takes the trigram Li as its wife, but Kan and Li are opposite to each other; the wife and the eye of the interacting trigram Li are not real images, so it is said 'not seeing one's wife.' This is the extreme state of being trapped. The Small Commentary says 'sitting on thorns, riding on a strong line; entering one's house, not seeing one's wife, which is ominous': reputation is disgraced, in a dangerous situation, death is imminent, hence it is ominous.

九四：來徐徐，困于金車，吝，有終。四應於初，下求正應而來。曰徐徐者，以困故也。馬氏曰：徐徐，安行貌。巽為進退，象徐徐。四為兌金，初為坎輿，四降來初，為坎所困，故曰困于金車。困則有吝，而陽剛有為，不長受因，故有終也。象曰：來徐徐，志在下也；雖不當位，有與也。下謂初，有與，有應也。

The Line Statement of the Fourth Line says: Coming down slowly, being trapped by a golden carriage, there is difficulty and hardship, but ultimately there is a result. Duolong'a says: The Fourth Line is in correspondence with the Sixth at the Beginning, which is why it comes down to seek its proper correspondence. The term 'coming down slowly' is because it is trapped. Ma Rong says: 'Coming down slowly' refers to a manner of proceeding calmly and gradually. Xun represents indecisiveness in movement, which matches the image of 'coming down slowly'. The Fourth Line belongs to Dui, which represents metal; the Sixth at the Beginning belongs to Kan, which represents a carriage. The Fourth Line descends to the first position and is trapped by Kan, hence 'trapped by a golden carriage'. Being trapped leads to difficulty and hardship, but the yang strength is capable of action and will not be trapped for long, so ultimately there is a result (the original text mistakenly wrote 'because' instead of 'trapped'). The 'Small Image' says: 'Coming down slowly, the intention is downward; although not in the proper position, there is correspondence': 'downward' refers to the Sixth at the Beginning; 'there is correspondence' means there is a corresponding element.

九五：劓刖，困于赤紱，乃徐有說，利用祭祀。五為兌中，兌下伏艮為鼻；五又為互巽為股。兌刑艮鼻為劓，兌刑巽股為刖。虞氏曰：兌為刑。既劓且刖，困非輕矣。然小人之困乃窮，而君子之困終亨。五以陽居陽位，當在否卦則五為乾，乾為衣為大赤，是為赤紱，故曰困于赤紱。變乾為兌，兌為說，是為徐用說；兌又為巫，巫主禱祝，是為祭祀。人至於困，猶能衣此赤紱，容止和說，以祀神祇，是世途雖困其身，而鬼神實歆其德，人不克知而天知之，君子豈長困哉。象曰：劓刖，志未得也；乃徐有說，以中直也；利用祭祀，受福也。志未得者，二陽不應，未得九二之坎志也。中直者，陽剛得位中直，自能濟困，乾為直也。祭祀受福，是鬼神佑之，困而亨也。

The Line Statement of the Fifth Line says: Suffering the punishments of having the nose cut off and the feet amputated, being trapped by red ceremonial robes, gradually attaining release, suitable for worship. Duolong'a says: The Fifth Line is in the middle of the trigram Dui, and beneath Dui lies Gen, which symbolizes the nose. The Fifth Line is also in the trigram Xun, which symbolizes the thigh. Dui governs punishment, and punishment applied to the nose of Gen is 'yi' (cutting off the nose). Dui governs punishment, and punishment applied to the thigh of Xun is 'yu' (amputating the feet). Yu Fan says: Dui symbolizes punishment. Having both the nose cut off and the feet amputated, the confinement is not light. However, the small person, when confined, really reaches a dead end, while the gentleman, when confined, ultimately attains success. The Fifth Line, with a Yang line in a Yang position, if in the original Pu hexagram, the Fifth Line belongs to Qian, which symbolizes clothing and the color red, thus combining to form 'red ceremonial robes,' hence saying 'trapped by red ceremonial robes.' Qian transforms into Dui, which governs joy, thus gradually attaining release; Dui also symbolizes the shaman, who oversees worship, hence 'suitable for worship.' When a person reaches a困境, yet still wearing this red ceremonial robe, acting calmly and joyfully to worship the spirits, it shows that although the world has confined his body, the spirits genuinely enjoy his virtue. People may not understand him, but Heaven does. How could the gentleman be confined for long? The 'Small Commentary' says: 'Cutting off the nose and amputating the feet, the will has not yet been attained; yet gradually there is relief, because of being upright and sincere; suitable for worship, receiving blessings.' The 'will has not yet been attained' is because the two Yang lines do not correspond, and the Fifth Line does not receive the assistance of the heart of the second line, which is Kan. The 'upright and sincere' refers to Yang strength being in the right position, being in the center and upright, naturally able to overcome difficulties. Qian symbolizes straightness. Worshiping and receiving blessings is because the spirits protect him, so even though confined, he ultimately attains success.

上六：困于葛藟，于臲卼，曰動悔，有悔，征吉。上六陰柔亦受困者，而吉不與初三同占，以卦爻已盡，困將解也。上應三，三為互巽，虞氏曰巽為葛藟，故曰困于葛藟也。既已受困，便不能安，臲卼固宜。臲卼，不安貌。夫人惟安於困中斯已耳，倘動生悔心，則悔已有於己，悔既有矣，則思前徵，不坐守則出乎困而得吉矣。象曰：困于葛藟，未當也；動悔有悔，吉行也。行，征也，行則不為葛藟所困矣。

The line statement of the sixth line at the top says: being entangled by vines, in a state of instability and anxiety; when the mind moves, regret follows, but if there is already regret, then moving forward brings good fortune. Duolong'a says: the sixth line at the top is yin and flexible, similarly trapped, but its favorable outcome differs from that of the first line and the third line, because the position of the line has reached the end, and the困境 is about to be resolved. The sixth line at the top corresponds with the third line, and the third line belongs to the trigram Xun. Yu Fan says that the trigram Xun represents vines, so it is said 'trapped by vines.' Once trapped, stability is impossible, and instability and anxiety are natural. 'Nianwu' refers to a state of unease. If a person remains content in困境, they will be doomed; but if they take action and feel regret, then regret has already taken root within them. Once there is regret, they will think of moving forward; not staying still and waiting for death, they can escape the困境 and gain good fortune. The 'Small Image' says 'trapped by vines, not appropriate; moving with regret, good fortune through movement': 'movement' refers to 'going forward,' and if one is willing to move forward, they will not be trapped by the vines.

【巽下坎上，中互離兌】泰。井為三陽三陰卦，自泰來。荀氏曰：此本泰卦，陽往居五，陰來在下。虞氏曰：泰初之五也。井：改邑不改井，無喪無得，往來井井，汔至亦未繘井，羸其瓶，凶。巽下坎上，卦名曰井。邑為居井之地，邑改而井不改。卦自泰來，泰初易五，原無所喪；泰五易初，亦無所得。無所得喪而猶上下往來者，往為井，來亦為井也。汲水之具為繘，繘，綆也；汲水之器為瓶，瓶，雝□缶也。倘於汲水之時，繘尚未盡而瓶忽羸敗，則失井水養人之義，故曰凶。

The hexagram "Well" has the trigram Xun (Wind) below and Kan (Water) above. The second to fourth lines form the trigram Dui (Lake), and the third to fifth lines form the trigram Li (Fire). It comes from the hexagram "Prosperity": the hexagram "Well" consists of three yang lines and three yin lines, the same as the hexagram "Prosperity." Xun Shuang said: this hexagram originally was "Prosperity," with a yang line moving up to the fifth position and a yin line moving down to the first position. Yu Fan said that it was the first line of "Prosperity" moving up to the fifth position. The hexagram statement says: a city can be changed, but a well cannot be changed; the well water neither decreases nor increases, and people coming and going all use this well; the water is about to be drawn up, but the rope has not yet reached the well mouth, and the jar breaks, which is ominous. Duolong'a explained: with Xun below and Kan above, the hexagram is called "Well." A city is the place where a well is located; the city can be changed, but the well cannot. The hexagram comes from "Prosperity": the first line of "Prosperity" moves to the fifth position, which brings no loss; the fifth line of "Prosperity" moves to the first position, which brings no gain. There is neither gain nor loss, yet people still go up and down because going up is the well and going down is still the well. The rope used for drawing water is called "ju," which is the well rope; the container used for drawing water is called "ping," which is a type of earthenware vessel. If the rope has not yet reached the well mouth but the jar suddenly breaks, the well water that sustains people is lost, hence the ominous outcome.

彖曰：巽乎水而上水，井，井養而不窮也。改邑不改井，乃以剛中也。汔至亦未繘井，未有功也。羸其瓶，是以凶也。卦之所以名井者，坎為水，巽為木，巽木取坎水，鄭氏所云桔槔是也，故象井。蓋井自泰來，以乾之初易坤之五，坤為邑，是為改邑；坤為地，坎為水，坤地成坎，坎中有水，乾初之剛往居坎中，水得坎中，是為不改井。

The Commentary on the Judgment says: A wooden bucket is lowered into water and then water is drawn up, this is called a well; the well nourishes people without end. "Changing the city but not the well" is because the yang line is in the center. "Almost reaching but not yet drawing water from the well" means the effort is not yet completed. "Breaking the vessel" leads to danger. Duolong'a explains: This hexagram is called "Well" because the image of Kan is water and the image of Xun is wood, using Xun wood to draw Kan water, which is what Zheng Xuan called the桔槔, a lever for drawing water, hence the image of a well. The Well hexagram comes from the hexagram Tai: replacing the first line of Qian with the fifth line of Kun, Kun representing the city, hence "changing the city"; Kun representing earth, Kan representing water, the earth becomes water, with water in the center, the yang line from Qian rises to the middle of Kan, thus water gains the yang in the center, hence "not changing the well."

初為陽位，五亦陽位，泰初居五，仍是以陽居陽，陽原無喪；泰坤之五下降來初，陰在五為失位，陰在初亦為失位，陰亦無得。無喪無得而往來如此者，初陽往五，往始變坤為坎，往原為井；五陰來初，陰來成巽，坎中之水惟巽木能出之，來亦為井也。

The first line is a yang position, and the fifth line is also a yang position. In the Tai hexagram, the first line moves up to the fifth position, still occupying a yang position, so yang has not been lost. In the Tai hexagram, the fifth line of the K'un trigram moves down to the first position. A yin line in the fifth position is considered to be in an improper position, and a yin line in the first position is also considered to be in an improper position, so yin has not gained anything. There is neither loss nor gain, yet there is such movement up and down. This is because the yang line of the first position moving up to the fifth position is the movement that transforms K'un into Kan. Therefore, "going" itself is the well. The yin line of the fifth position moving down to the first position is the movement that forms Xun. The water in Kan can only be drawn out by Xun wood, so "coming" is also the well.

然井水之出，必需於瓶；而瓶之取水，又需於繘。巽為繩，互離為瓶，離為大腹中虛，故象瓶。用繩繫瓶以取井水，幾至井口而繩未盡，上逢互兌，兌為毀折，繩弱失瓶，瓶失則失井水養人之義，故凶。汔，幾也。繩弱不勝瓶，故幾至井口，繩弱瓶羸而失水也。象曰：木上有水，井，君子以勞民勸相。木上取水，井之象也。井水有利，宜鑿之浚之；如民與相有功，宜勞之勸之。泰坤變坎，坤為民，坎為勞，故曰勞民；泰乾變巽，乾為君稱相，巽為令稱勸，故曰勸相。

However, in order to bring up well water, one must use a jar; and in order to get the jar to the water, one must use a rope. The trigram Xun represents the rope, and the interacting trigram Li represents the jar—since Li has a large belly and is hollow, it resembles a jar. Using the rope to lift the jar to draw water from the well, one sees that it is almost at the well's mouth, but the rope has not yet been fully pulled up, and above it encounters the interacting trigram Dui, which signifies destruction. The rope is weak and the jar falls, losing the well water's benefit to people, hence it is ominous. "Qi" means almost or nearly. The rope is not strong enough to hold the jar, so when nearly reaching the well's mouth, the rope breaks and the jar shatters, losing the water. The Image Commentary says: water on top of a wooden vessel, this is the Well hexagram; the gentleman takes inspiration from it, to comfort the people and encourage mutual assistance. Duolong'a says: drawing water up from a wooden vessel represents the image of the well. Well water is beneficial to people, so one should dig it and clear it. Just as those who have merited the people and assistants should be comforted and encouraged. In the Prosperous hexagram, the earth trigram K'un transforms into the water trigram Kan, K'un represents the people, and Kan represents labor, hence it is said "laboring the people." In the Prosperous hexagram, the heaven trigram Qian transforms into Xun, Qian represents the sovereign and is called "xiang," while Xun represents orders and is called "quan," hence it is said "encouraging the minister."

初六：井泥不食，舊井無禽。初為井下，井下惟泥，泥豈可食？初自泰之五來，泰之初陽上往居五，故卦名井，是五坎為新井，而初為坎舊居之所，乃舊井也。新井在上為水，舊井在下為泥，如此井泥，非惟人不之食，即飛鳥亦無至者，水禽亦無，是無水也。虞氏曰：離為飛鳥。四為互離，初四兩陰不應，故曰無禽。此井之不能養人者。象曰：井泥不食，下也；舊井無禽，時舍也。

The first line statement says: The bottom of the well is mud, which cannot be eaten; an abandoned well not even birds or beasts come to. Duolong'a says: The first line is at the very bottom of the well, and the bottom of the well has only mud, how can mud be eaten? The first line comes from the fifth line of the Tai hexagram. The Tai hexagram's first line moves up to the fifth position, so the hexagram is named Well. Thus, the fifth line, which is Kan, represents a new well, while the first position is where Kan originally was, making it an old well. The new well has water above, while the old well has only mud below. This well of mud not only cannot be used by people, but even birds do not come, and there are no waterfowl, because there is no water at all. Yu Fan says: The image of Li is flying birds. The fourth line belongs to the mutual hexagram Li. The first and fourth lines, both yin lines, do not correspond, so it says 'no birds'. This describes the situation where the well cannot sustain people. The 'Small Image' says 'muddy well, not edible, because it is at the bottom; old well, no birds, because it is abandoned by the time'. It is because it is at the very bottom, and has been abandoned by the times.

九二：井谷射鮒，甕敝漏。初為井泥，二在初上則有水矣。然位尚卑下，如井泉之在山谷，無人汲取，僅有鮒魚往來穿射。鮒，魚名，鯽也，惟喜偎泥，山澗水中多有之。虞氏曰：巽為谷為魚，故云井谷射鮒。夫二為正巽，前應互離互兌，離為甕，甕遇兌毀則甕敝矣。甕敝水漏，人將何食？二有水不能養人，亦與初不相遠耳。象曰：井谷射鮒，無與也。

The Line Statement of the Second Line says: The well is like a spring in a valley, with only small fish darting around in it; the bucket used to draw water is broken, and the water has all leaked away. Duolong'a says: The line Six at the Beginning is the mud at the bottom of the well, and the line Nine in the Second is above it, so there is water. However, its position is still very low, like the spring in the valley, with no one to draw water from it, so only the small fish dart around in it. 'Fù' is the name of a kind of fish, which is the same as the crucian carp, and it likes to stay close to the mud. There are many of them in mountain streams. Yu Fan says: The trigram Xun takes the image of a valley and of fish, so it is said 'the well in the valley shoots the small fish'. The line Nine in the Second originally belongs to the trigram Xun. In front of it is the trigram Li and the trigram Dui, which are the interacting trigrams. The trigram Li takes the image of a bucket, and the bucket collides with the destruction of Dui, so the bucket breaks. The bucket breaks and the water leaks away; what can people use? Although the line Nine in the Second has water, it cannot sustain people, and it is not much different from the line Six at the Beginning. The 'Small Image' says: The well is like a spring in a valley, with only small fish darting around, because it has no corresponding line above it, and no one to draw water from it.

九三：井渫不食，為我心惻，可用汲，王明並受其福。三為井中。向氏曰：渫，浚治去濁泥也。井渫自足養人，而未及互兌之口，水未出井，故曰不食。渫固可食而人不之食，是有代為我惻者，我，三也。惻之不已，於是又默思曰：此井乃可用汲取者。三至五為互離，五君為王，離為明，倘得王明，則眾並受井渫之福，蓋求之甚殷矣。象曰：井渫不食，行惻也；求王明，受福也。行惻者，行人代為惻也；受福者，受井水之養也。

The Line Statement of Nine in the Third says: The well has been cleaned but no one comes to drink from it, making me feel sad; this well could be used for drawing water, and if the king is wise, all would share its blessing. Duolong'a says: Nine in the Third is located in the middle of the well. Xiang Xiu says: "Xie" means to clean and remove the mud. The well has been cleaned, and it is sufficient to nourish people, but it has not yet reached the well mouth of the trigram Dui, so the water has not come out of the well, hence "not being drunk." Although it has been cleaned and can be used, people do not come to drink, so someone feels sad for it — "I" refers to Nine in the Third. In addition to feeling sad, it also silently thinks: This well could indeed be used for drawing water. The lines from Third to Fifth form the trigram Li, and the Fifth line is the position of the king, representing the ruler. The trigram Li symbolizes brightness; if it meets a wise king, all would share the blessing of this cleaned well. This expresses a very earnest desire. The "Small Explanation" says: "The well has been cleaned but not drunk, showing compassion; seeking a wise king, receiving blessings." What is meant by "showing compassion" is that passersby feel sad for it; what is meant by "receiving blessings" is to receive the nourishment of the well water.

六四：井甃，無咎。四為互兌之口，是修治井口以待汲者。甃，井壁也。干氏曰：以磚壘井曰甃。四在泰為坤，今變為坎，坤土和坎水，居互離之間，火燒土器，故曰甃。夫井本宜修，甃以修之，如有過之能補也，故曰無咎。象曰：井甃無咎，修井也。九五：井冽寒泉食。五為坎中曰泉。五自泰乾之初來，乾為寒，冽，寒氣也，泉水多寒，寒泉水清，故曰寒泉；出於兌口之上，故曰食。井至此，蓋能濟人矣。象曰：寒泉之食，中正也。

The Line Statement of the Sixth in the Fourth says: Using bricks and stones to build the well wall, there is no fault. Duolong'a says: The Fourth Line is the mutual body of Dui, representing the well mouth. This refers to repairing the well mouth to wait for those who draw water. 'Gou' refers to the well wall. Ganbao says: Using bricks to build the well is called 'gou'. The Fourth Line in the Tai hexagram belongs to the Kun trigram, but now it has transformed into Kan. The Kun earth harmonizes with the Kan water, and it is located between the mutual body Li, so using fire to make earthenware, thus called 'gou' (bricks). A well should naturally be repaired, and using bricks and stones to build it well is like a person who has made a mistake but can correct it, so there is no fault. The Small Explanation says: Building the well wall without fault is because it is repairing the well. The Line Statement of the Ninth in the Fifth says: The well water is clear and cold, and the cold spring can be used for drinking. Duolong'a says: The Fifth Line is in the middle of the Kan trigram, so it is called 'spring'. The Fifth Line comes from the initial line of the乾 trigram in the Tai hexagram. The image of乾 is cold; 'liè' means coldness. Spring water is mostly cold and clear, and cold spring water is clear, so it is called 'cold spring'; water comes out from above the Dui well mouth, so it is called 'food'. The well reaches this stage and can truly benefit people. The Small Explanation says: Cold spring can be used for drinking because the Ninth in the Fifth is both central and upright.

上六：井收勿幕，有孚元吉。井至於上，水已出井以養人矣。巽木在下，桔槔不移，是為井收。陸氏曰：收，井乾也。泉水已出而坎缺仍在，是為勿幕。虞氏曰：幕，井蓋也。井收以待用，勿幕以待汲，此彖傳所云井養不窮者，是有坎孚，故元吉也。象曰：元吉在上，大成也。

The line statement of the top line says: The well has a fence but no cover, with sincerity in heart, great auspiciousness. Duolong'a says: When the well reaches the top line, the water has already come out of the well to nourish people. The wood of Xun is below, and the桔槔 is fixed in place, which is called 'well being harvested'. Lu Ji says: 'Harvest' refers to the well fence (well frame). The spring water has already surged out, yet the opening of Kan remains open, which is called 'not covered'. Yu Fan says: 'Cover' refers to the well cover. The well fence is for future use, while not covering it allows for easy drawing of water, which is exactly what the Commentary on the Judgment says: 'The well nourishes without end'. Because there is sincerity of Kan, great auspiciousness arises. The Small Image says: Great auspiciousness while being in a high position, signifies the great completion of the well's function.

離下兌上，中互乾巽。大壯。革為四陽二陰卦，自大壯來，大壯五來之二。虞氏謂遯上之初，而卦辭爻辭無取遯義。革：己日乃孚，元亨利貞，悔亡。革，改革也，變革也。改變舊制，人不遽信，必至己日而人乃孚。革以求通，惟有利和乃致大亨。革易有悔，惟守正貞則悔乃亡。是革原有不可輕言者。

The Hexagram of Revolution has the lower trigram Li (Fire) and the upper trigram Dui (Lake), with the intermediate trigrams Qian (Heaven) and Xun (Wind) emerging between them. It is a hexagram with four yang lines and two yin lines, derived from the Hexagram of Great Strength: when the Nine in the Fifth of Great Strength moves down to the second position, it becomes the Hexagram of Revolution. Yu Fan said that the Hexagram of Revolution is formed by moving the top line of the Hexagram of Retreat to the first position, but there is no trace of the meaning of the Hexagram of Retreat in the statement of the Hexagram of Revolution or its line statements, so this explanation does not make sense. The statement of the Hexagram of Revolution says: "Revolution, only on the day of Ji will people believe, beginning with great success, beneficial and proper, regret disappears." The term "revolution" refers to reform and change. Once an old system is changed, people will not immediately believe in it; they will only accept it when the day of Ji comes. Revolution is for the purpose of achieving success; only when it is beneficial and harmonious can great success be achieved. Revolution naturally brings regret, but by adhering to the correct path, regret will disappear. This shows that revolution is not something that can be easily spoken of.

彖曰：革，水火相息，二女同居，其志不相得，曰革。己日乃孚，革而信之。文明以說，大亨以正，革而當，其悔乃亡。天地革而四時成，湯武革命，順乎天而應乎人。革之時大矣哉！夫子釋之曰：兩物相剋曰革，兩人相病亦曰革。卦為上兌下離，離火炎上，澤水就下，則相熄以戕其生；少女僭上，中女屈下，則同居各異其志。蓋不第上火下澤僅止睽違已也。夫睽則求其終合，而革必求其至當，物理有然，人事亦有然。是以改變之事不可輕遽，必先有孚於人，濟以離明，體以兌說，然後乃大亨而正，不至有悔。

The Commentary on the Judgment says: "Revolution, water and fire extinguishing each other, two women living together, their wills not in harmony, is called revolution. On the sixth day, trust is established, revolution is carried out with sincerity. Civilized and joyful, great success through properness, revolution done at the right time, regret is eliminated. Heaven and earth undergo revolution, and the four seasons are formed. Tang and Wu brought about revolution, following the way of heaven and responding to the will of people. The time of revolution is indeed great!" Confucius explains the name of the hexagram: when two things mutually control each other, it is called "revolution," and when two people mutually harm each other, it is also called "revolution." The upper trigram is Dui (Lake), the lower trigram is Li (Fire). Fire tends to rise upward, water tends to flow downward, and when they meet, they extinguish each other, harming each other's vitality. Dui is the young woman but is above, while Li is the middle woman who is below, living together but each with their own thoughts. Therefore, the opposition in the hexagram of Revolution is not only the mutual separation found in the hexagram of Kui (Strife) — the hexagram of Kui seeks ultimate reunion, while the hexagram of Revolution seeks proper adjustment. The principle of things is like this, and human affairs are also like this. Therefore, any change to old systems must not be done hastily or recklessly. It must first gain the trust of people, then be carried out with the clarity of the trigram Li, and be based on the joy of the trigram Dui. Only then can great success be achieved in accordance with the right path, without leaving regret.

其曰己日乃孚者，己於五行屬土，土主信，信即孚也。且離兌相剋，火金濟之以土始得相和，故曰己日乃孚也。推之春改為夏，秋改為冬，亦革也；夏變為殷，殷變為周，亦革也。春夏秋冬曰四時，惟革而四時乃成。大壯上震為春，下乾為冬，易為兌離，離為夏，兌為秋，四時變革象也。

The Hexagram Statement says "on the day of Ji, trust is established" because the heavenly stem "Ji" belongs to the Earth element in the Five Phases, and Earth in the Five Constants represents "trust," which is also "fu." Moreover, fire and metal usually mutually control each other, but between fire and metal, Earth in the middle can mediate (fire generates Earth, and Earth generates metal), allowing them to harmonize, hence "on the day of Ji, trust is established." Extending this principle, changing spring to summer and autumn to winter is "change" (ge); changing Xiaoyao to Yinshang and Yinshang to Zhou is also "change." Spring, summer, autumn, and winter together are called "four seasons," precisely because of the alternation of change that the four seasons can be completed. In terms of hexagram transformation, the hexagram Da Zhuang has the upper trigram Zhen, which represents spring, and the lower trigram Qian, which represents winter. After transforming into Ge, it becomes Dui and Li, with Li representing summer and Dui representing autumn—this is exactly the hexagram symbolizing the change of the four seasons.

大壯之五為陰，自乾二易五，乾為命，是為革命；陽居尊位，是為大人，湯武之象。殷周開創之君曰湯武，必順天應人而後乃言革命。五為天位，三四人位，就三之革言孚，四之改命，順天應人象也。倘非春秋代謝之時，天地不能遽革；倘非桀紂亂極之時，湯武亦不敢輕革。革之時固大也。

The fifth line of the hexagram "Da Zhuang" was originally a yin line. The second line of the Qian trigram exchanged places with it, moving to the fifth position. The Qian trigram represents "heavenly mandate" in terms of imagery and numbers. A yang line replacing a yin line in the sovereign position signifies "revolution." A strong yang line occupying a position of honor is what the Commentary on the Judgment calls "the great man," which symbolizes the figures of Shang Tang and King Wu of Zhou. Shang Tang and King Wu were the founders of the Shang and Zhou dynasties respectively. They must first ensure harmony with heavenly will and alignment with people's hearts before they could dare to use the term "revolution." Among the six lines, the fifth line represents the heavenly position, while the third and fourth lines represent the human position. The line nine in the third position, "Revolutionary words are accepted three times, with sincerity," refers to the people's acceptance. The line nine in the fourth position, "changing the mandate," refers to the change of heavenly mandate. Together, they form the image of "following heaven and responding to people." If it is not the time of spring passing and autumn coming, with the natural change of seasons, the heavens would not suddenly change. If it is not the time when Xia Jie and Shang Zhou were extremely tyrannical, Shang Tang and King Wu would not lightly speak of revolution. This shows that the timing emphasized in "revolution" is indeed of great importance.

象曰：澤中有火，革。君子以治曆明時。澤水熄火，革之象也。君子治曆明時，亦有所變革以成之。虞氏曰：兌為書契曆象，互巽位東南，互乾位西北，在春夏秋冬之交，時象；兌決以治之，離文以明之。初九：鞏用黃牛之革。革貴得時，又貴得位。初居下位，上無正應，雖有剛德，不可妄為，堅固自守乃其分也。以韋束物曰鞏。干氏曰：離為牝牛，離爻本坤，黃牛之象也。在革之初而無應據，未可以動，故鞏用黃牛之革。物之堅韌者莫如牛革，以之束物，其固可知。聖人不輕言革，蓋如此。象曰：鞏用黃牛，不可以有為也。

The Great Image Commentary says: "Fire in the marsh, revolution. The superior man thus regulates the calendar and clarifies the seasons." The water in the marsh extinguishes the fire, which is the image of "revolution." The superior man uses this to revise the calendar and distinguish the seasons, because the calendar must be continuously revised and corrected to be completed. Yu Fan explains that the Dui hexagram represents documents, contracts, and the calculation of celestial phenomena and calendars; the mutual hexagram Xun is located in the southeast, and the mutual hexagram Qian is located in the northwest, which is the position between spring and summer and autumn and winter, thus representing the "time." Dui has the meaning of decision, using it to regulate the calendar; Li has the meaning of civilization, using it to clarify the seasons. The line statement of the initial nine says: "Fasten with a yellow ox hide." Revolution is valuable in seizing the right moment and occupying the proper position. The initial nine is at the very bottom of the hexagram, and above it there is no corresponding line, although it has the virtue of yang strength, it should not act rashly, but rather firmly hold on to its position. Using the hide of a mature ox to fasten something is called "fasten." Gan Bao says that the Li hexagram represents a cow, and the line of the Li hexagram originates from the Kun hexagram, and the color of Kun is yellow, hence the image of "yellow ox." In the initial stage of revolution, there is neither a responding line nor a basis, and thus one cannot act, so one should "fasten with a yellow ox hide" to secure oneself. Among objects, nothing is more durable than ox hide, and using it to fasten, the degree of firmness is evident. The sage does not easily speak of revolution, precisely for this reason. The Small Image Commentary says: "Fasten with a yellow ox, one cannot act."

六二：己日乃革之，征吉，無咎。二自大壯之五來，大壯之五為震，震納庚，庚更也，更即革也。蓋二較初則有為。在大壯雖為震，在革實為離，離納己，時雖宜革，日猶有待，惟至己日乃可革，是至己日乃可征吉無咎也。革至於二猶如此其慎也。象曰：己日革之，行有嘉也。行，征也；嘉，吉也，釋征吉也。

The line statement of the sixth line two says: "On the day of Ji, the change begins; going forward is auspicious, without blame." This line comes from the fifth line of the hexagram Da Zhuang. The upper trigram of the fifth line in Da Zhuang is Zhen. According to the method of Najia, Zhen corresponds to the heavenly stem "Geng," which has the meaning of change. Change signifies transformation. Thus, compared to the line nine at the beginning, line six two can already take action. However, although it belongs to Zhen in Da Zhuang, in the hexagram Ge it actually belongs to Li. Li corresponds to the heavenly stem "Ji" according to Najia. Although the situation has changed, the day must still be waited for, and one must wait until the day of Ji before taking action. Therefore, it is auspicious to go out on the day of Ji, and there will be no mistake. The process of transformation reaches the second line, yet it remains cautious. The Small Image Commentary says: "On the day of Ji, the change begins; going forward brings good fortune." "Going forward" corresponds to "going forward" in the line statement, and "good fortune" corresponds to "auspicious." This sentence explains the words "going forward is auspicious."

九三：征凶，貞厲，革言三就，有孚。三為內卦之終，可以革矣。然五為革主，三非其位，前征則凶；而時既當革，不宜失時，守貞又厲。然則宜如何也？蓋三為臣位，革之見於事業為革命，革之著於籲謨為革言。三至五為互乾，乾為言，以宜革之言歷互乾之三，就正於五，三就而後有孚。如此則無守貞之厲，亦無前征之凶矣。象曰：革言三就，又何之矣。之，往也。何之者，言何不可往也。

The line statement for the third line says: "Going forward brings danger; being firm and cautious brings peril. Three times the proposal for change is made, and there is sincerity." The third line is at the end of the lower trigram, which is the time for change. However, the one who leads the change is the fifth line, and the third line is not in that position. Therefore, rushing forward brings danger. Yet, since the time for change has come, one should not miss the opportunity; remaining still also brings danger. So what should be done? The third line represents the position of a minister. When change is implemented in action, it is called "revolution." When change is expressed through proposals and advice, it is called "proposals for change." ("Xu mo" refers to great plans, as mentioned in the Book of Poetry.) From the third line to the fifth line, the trigrams form the trigram Qian (Heaven), which represents speech. The proposal for change is carried up step by step through the three lines of the trigram Qian, and presented to the fifth line for approval. After three times presenting the proposal, trust is gained from the superior. In this way, there is no danger of remaining still, nor of rushing forward. The Small Image Commentary says: "Three times the proposal for change is made, where else can one go?" "Zhi" means to go, and "he zhi" means where else can one go?

九四：悔亡，有孚改命，吉。四為兌澤，可以熄火，有革之能；四為陽剛，可以任事，有革之才；四為外卦且近君位，有革之時。此彖傳所謂革而當者，悔亡宜矣。而四為陽，實為互乾之中，陽之孚、乾之命皆備於四，故曰有孚改命。夫當未革之前則謂之革，既革之後則謂之改。革莫大於改命，確有可信，不事游移，故吉。象曰：改命之吉，信志也。

The fourth line statement says: "Regret disappears, there is sincerity and the mandate is changed, which is auspicious." The fourth line belongs to the upper trigram Dui (Lake), which is capable of extinguishing the fire below represented by Li (Fire), thus possessing the ability for change. It is a yang line, strong and vigorous, capable of taking on responsibilities, thus possessing the talent for change. It has already entered the outer trigram and is close to the sovereign position, thus encountering the right time for change. This is what the Commentary on the Judgment refers to as "change at the right time." The disappearance of regret is natural. Moreover, the fourth line is a yang line, precisely located in the middle of the interacting trigram Qian (Heaven), so the sincerity of yang and the "heavenly mandate" of Qian are both concentrated in this line. Therefore, the line statement says "there is sincerity and the mandate is changed." Understand that before any change occurs, it is called "revolution," and after the change has taken place, it is called "change." Among all changes, the most significant is changing the heavenly mandate. At this moment, there is indeed a reliable basis, so there is no hesitation or doubt, hence it is auspicious. The Small Image Commentary says: "The auspiciousness of changing the mandate is due to sincere intention."

九五：大人虎變，未占有孚。四之改猶是改舊，五之變則已更新，革至於變，漸彌改革之跡矣。五以陽居陽位，為革之主，又自大壯之二來，以正乾變互乾，乃大人也。大人首出庶物，改正朔，易服色，修法制，移風俗，掃除積弊，煥然一新，觀其威可服人，才足治世，惟虎之變可以喻之。五居兌中，兌為白虎稱虎，兌丁秋令，鳥獸毛毨，故曰虎變。虎變有其文，大人之變亦有其孚，蓋其積誠有素，故不待占決而天下自信也。馬氏曰：虎變威德折衝萬里，望風而信，得未占有孚意矣。象曰：大人虎變，其文炳也。

The line statement of the fifth line says: "The Great Man transforms like a tiger, without needing to consult omens, and people believe in him." The change of the fourth line is merely replacing the old, but the transformation of the fifth line has already substituted with something entirely new. When a change is achieved to the point of transformation, the traces of the reform process gradually disappear. The fifth line, with a yang line in a yang position, is the main line of the entire hexagram's transformation. It is also the second line of the hexagram Da Zhuang that has ascended, changing from the original Qian trigram to the interacting Qian trigram, so it is called "the Great Man." The Great Man stands above all things, changing the calendar and the beginning of the year, altering the colors of vehicles and clothing, revising laws and regulations, and changing customs among the people, sweeping away long-standing evils, and making the world appear completely renewed. Looking at his power, it is enough to command belief; looking at his ability, it is enough to govern the world. This kind of situation can only be compared to a tiger shedding its fur. The fifth line is in the center of the hexagram Dui, and Dui in the star system is the White Tiger. Therefore, it is called "tiger." Dui also incorporates the heavenly stem "Ding," which corresponds to the autumn season. This is precisely the time mentioned in the Book of Documents, Yao Dian, when "birds and beasts shed their fur and their fur becomes neat." Therefore, it is called "tiger transformation." When a tiger sheds its fur, it has beautiful patterns, and the Great Man's transformation also has sincere credibility. Because he has accumulated trust and credibility in advance, he does not need to consult omens to resolve doubts, and people naturally believe in him. Ma Rong said: When a tiger transforms once, its power and virtue are sufficient to command respect from a thousand miles away; people merely see his appearance and believe in him. This exactly captures the meaning of "without needing to consult omens, people believe." The Small Image Commentary says: "The Great Man transforms like a tiger, his patterns are bright."

上六：君子豹變，小人革面，征凶，居貞吉。世當改革之初，天命維新，人亦滌舊。其次於大人者為君子，而君子之變如豹然。陸氏曰：兌之陽爻稱虎，兌之陰爻稱豹，豹類虎而小者也。又有順從大人者為小人，小人之賦稟既偏，小人之改變亦異，雖不能遽化其心，而已能暫革其面。蓋位為首，兌為附決，故云革面。夫時不宜革，固不可妄革；至革道已成，又不宜屢革。革命之事，原非得已，既已又安，不宜更張重擾生民，不宜征而宜居，故曰征凶居貞吉也。象曰：君子豹變，其文蔚也。小人革面，順以從君也。豹之變既異於虎，故其文亦與虎異。五應離中，其文如火之明，故曰炳，炳，火明也；上應互巽，其文如草之盛，故曰蔚，蔚，草盛貌。順以從君，陰順從五陽也。

The statement of the top line says: "The gentleman changes like a leopard, the petty person changes his appearance, going on a campaign brings calamity, but staying firm and loyal brings good fortune." At this time, the world is at the beginning of reform, the mandate of heaven is renewed and bright, and people's hearts are also cleansing themselves of old stains. The position next to "the great man" is the gentleman. The change of the gentleman is like a leopard shedding its fur. Lu Ji said that the yang line of the Dui hexagram is called the tiger, and the yin line is called the leopard, which is a fierce animal of the same kind but smaller in size. In addition, there is a group of ordinary people who only know to obey the great man, called "petty persons." The nature of petty persons is originally deficient, so their way of change is different. Although they cannot immediately change their hearts, they can temporarily change their appearance. The position of the top line corresponds to the head and face of the human body, and Dui has the image of attachment and breaking away, so it is said "changing appearance." In summary, if the time is not suitable for change, one should not rashly change; once the way of change has been completed, one should not change again. Revolution is originally out of necessity. Once it has changed and become stable, one should not change again, disturbing the people once more. It is not advisable to push forward further, but rather to stay in place and be loyal, hence "going on a campaign brings calamity, but staying firm and loyal brings good fortune." The Small Image Commentary says: "The gentleman changes like a leopard, his patterns are splendid. The petty person changes his appearance, following the great man." Since the change of the leopard is different from that of the tiger, its patterns are also different from those of the tiger. The nine in the fifth line corresponds below to the center of the Li hexagram, and Li is fire, its brilliance is like the brightness of fire, so the word "bright" is used to describe it—"bright" means the brightness of fire. The top line corresponds above to the mutual hexagram Xun, and Xun is grass and trees, its brilliance is like the flourishing of grass and trees, so the word "splendid" is used to describe it—"splendid" means the flourishing of grass and trees. As for "following the great man," it means that the yin line of the top line follows obediently the yang line of the nine in the fifth.

巽下離上，中互兌乾。遯。鼎為二陰四陽卦，自遯來，二往升五，故彖傳曰柔進上行。虞氏謂大壯上之初，不合傳義。鼎：元吉，亨。鼎，三足兩耳，和五味之寶器也。鼎為調燮萬物之始，故曰元；萬民利鼎之養，故曰吉；萬世享鼎之用，故曰亨。

The Hexagram of the Cauldron has the trigram Xun (Wind) as its lower trigram and the trigram Li (Fire) as its upper trigram. The intermediate trigrams are Dui (Lake) and Qian (Heaven). It is derived from the Hexagram of Retreat: The Hexagram of the Cauldron is a hexagram with two yin lines and four yang lines. The second line of the Hexagram of Retreat moves up to the fifth position, hence the Commentary on the Judgment says "the flexible line advances and ascends." Yu Fan says it is formed by the top line of the Hexagram of Great Strength descending to the first position, which contradicts the meaning of the Commentary on the Judgment. The Hexagram Statement says: "The Cauldron, original auspiciousness, prosperity." The cauldron is a precious vessel with three legs and two handles, used to harmonize the five flavors. The cauldron is the beginning of regulating and nurturing all things, hence "original." All people benefit from the nourishing power of the cauldron, hence "auspicious." All generations enjoy the utility of the cauldron, hence "prosperity."

彖曰：鼎，象也。以木巽火，亨飪也。聖人亨以享上帝，而大亨以養聖賢。巽而耳目聰明，柔進而上行，得中而應乎剛，是以元亨。離巽兩合之卦而名曰鼎者，象鼎也。初陰在下，象鼎趾；二三四陽，象鼎腹；五陰象鼎耳；上陽象鼎鉉，全鼎之象具焉。且下為巽木，上為離火，中有互乾之金、互兌之澤，烹飪之象又具焉。

The Commentary on the Judgment says: "The Ding (cauldron) is an image. Using wood to assist fire, it enables cooking. The sage uses it to offer sacrifices to the Supreme Deity, and great cooking is used to nourish the sages and virtuous. With flexibility, the ears and eyes become clear and sharp; with softness advancing upward, it reaches the middle and responds to the strong, thus achieving the beginning of great success." The two hexagrams, Li (Fire) and Xun (Wind), combine to form the Ding, named because the entire hexagram image resembles a cauldron: the first line is a yin line at the bottom, like the three legs of the cauldron; the second, third, and fourth lines are yang lines, like the swollen belly of the cauldron; the fifth line is a yin line, like the two handles on either side of the cauldron; and the top line is a yang line across the top, like the bar used to lift the cauldron. The entire shape of a cauldron is thus represented. Looking further at the structure of the hexagram, the lower part is Xun (Wood), the upper part is Li (Fire), and in the middle there are the mutual hexagrams of Qian (Metal) and Dui (Water), fully embodying the image of burning fire to cook food.

則此烹飪者，非泛泛利民用已也。嘗觀古人之用鼎也，首重祀鬼神，其次宴賓客。而鬼神之尊莫若上帝，賓客之尊莫若聖賢。祀之則欲其享之，宴之乃所以養之。然享上帝之禮，貴誠不貴豐，祇是以鼎烹牲，牲熟薦之已耳。若夫養聖賢，餼牽務求其備，割烹務得其宜，禮愈盛而情愈浹，較享上帝之烹尤有加焉。故享上帝祇曰烹，而養聖賢則曰大烹也。

So the term "cooking" here refers not merely to convenience for common use. Consider the occasions when ancient people used the tripod cauldron: the first was for worshiping ghosts and spirits, and the second was for entertaining guests. Among the spirits, the most honored was the Supreme Deity; among the guests, the most honored were the sages and virtuous men. Worshiping the spirits was to offer them food, while entertaining guests was to nourish the virtuous. However, the ritual of worshiping the Supreme Deity emphasized sincerity and reverence rather than abundance; it was sufficient to cook the sacrificial animals in the tripod and present them. As for nourishing the sages, both live animals and provisions had to be fully prepared, and the cutting and cooking had to be properly done. The more elaborate the ceremony, the warmer the sentiment. This was even more refined than the single act of cooking for the Supreme Deity. Therefore, the "Commentary on the Judgment" mentions only "hen" (cooking) when referring to worshiping the Supreme Deity, but says "da hen" (great cooking) when referring to nourishing the sages.

夫鼎固足以利用，而鼎又可以觀德。九家易曰：鼎，天子飾以黃金，諸侯白金，大夫銅，士鐵，三足象三臺，足上皆作鼻目為飾。則鼎不惟有耳，兼亦有目。五陰為耳，上離為目，陰虛能受，故曰聰明。耳聰目明，卦象似之。而卦又自遯來，以遯之二柔上行居五，五柔得中，下應二剛，降君上之尊，下求賢臣，爻象似之。古雖云在德不在鼎，而三代傳國必以鼎，則鼎實備乾元之德也，是以元亨。

The bronze vessel, though useful for daily life, can also be used to observe virtue. The "Nine Schools Commentary on the Changes" says that the Son of Heaven's vessel is adorned with gold, the feudal lords' with silver, the ministers' with bronze, and the commoners' with iron. Three legs symbolize the Three Stars, and the tops of the legs are shaped like noses and eyes as decorations. This shows that the vessel has not only ears but also eyes. In the hexagram, the fifth line is a yin line, symbolizing the vessel's ears; the upper trigram is Li (Fire), representing the eyes. A yin line is empty in the middle, and emptiness allows for receiving, so the "Commentary on the Judgment" says "ears and eyes are clear and sharp" — ears are sensitive and eyes are bright, which matches the hexagram's symbolism. Furthermore, this hexagram comes from the hexagram Dùn (Retreating). In Dùn, the second line, being flexible, moves upward to the fifth position; the fifth line is yin and gentle, occupying the central position, and corresponds downward to the yang of the second line. This represents the ruler lowering his status to seek out virtuous ministers, which matches the symbolic meaning of the lines. Although ancient people said that "a country is established by virtue, not by the vessel" (a saying from the "Zuo Zhuan" where Wang Sun Man answered King Chu Zhang Wang), the Xia, Shang, and Zhou dynasties passed down the state based on the nine vessels, showing that the vessel indeed possesses the great virtue of the Creative Power of Heaven. Therefore, the hexagram states "originally prosperous."

象曰：木上有火，鼎。君子以正位凝命。木上有火，烹飪之象，故曰鼎。鼎之形端，君子體之以正位；鼎之體重，君子體之以凝命。正位謂五也，五位離中，離位正南，有聖人南面聽天下、嚮明而治之象。凝命謂乾也，乾為命，命凝則重不可移矣。

The Great Image Commentary says: "Fire on wood, the Cauldron. The君子 uses this to regulate his position and consolidate his destiny." Fire burning on wood represents the image of cooking, hence the name of the hexagram is "Cauldron." The form of the cauldron is upright, so the君子 learns from this to regulate his position properly; the weight of the cauldron is heavy, so the君子 learns from this to consolidate his assigned destiny. The term "regulate position" refers to the fifth line: the fifth line is in the center of the Li hexagram, which corresponds to the southern direction. Li represents the south, symbolizing the sage facing south, governing the world, and governing with brightness. The term "consolidate destiny" refers to Qian: Qian represents the mandate of heaven. Once the mandate of heaven is consolidated and firm, it becomes heavy and unshakable.

初六：鼎顛趾，利出否，得妾以其子，無咎。卦象全鼎，初則鼎之趾也。初為巽股象趾，巽為進退象顛，趾顛，踣也。夫鼎趾似不宜顛，然在洗鼎之時，必倒趾去垢以致潔，則鼎原有時利於顛。猶之妻有惡行則宜出之，否，惡也。出妻納妾則似於顛，然否惡之妻出之則利，妾有順德，生子必賢，妾又貴得。蓋初體正巽，巽為長女為妻；初應四，四為互兌為妾，四為陽爻為子，是得妾即因以得子。得妾出妻，雖似顛倒，然因妾以得子，出否實利也，故無咎。象曰：鼎顛趾，未悖也；利出否，以從貴也。鼎顛趾不為悖，猶之出否得妾，妾雖非貴，子既貴，妾從之貴矣。

The first line statement says: "The tripod is overturned at its foot, it is advantageous to remove the bad, to take a concubine and have a son, without blame." The entire hexagram represents a tripod in its entirety, and the first line corresponds to the foot of the tripod. The first line belongs to the trigram Xun, which in the human body corresponds to the thighs, hence it is likened to the foot. Xun also signifies indecisiveness, hence it is likened to "overturned." The foot being overturned means the tripod is overturned. Normally the tripod's foot should not be overturned, but when washing the tripod, it must be turned upside down to shake out the dirt, thus making it clean. This shows that sometimes overturning the tripod is actually advantageous. This is similar to the case of divorcing a wife who has bad conduct — "否" means bad. Divorcing a bad wife and taking a concubine may seem like reversing the order, but divorcing the bad wife is actually beneficial, and the concubine has the virtue of gentleness, so the son she bears will certainly be virtuous. Therefore, taking a concubine is valuable because it brings the right person. In terms of the line's symbolism, the first line belongs to the trigram Xun, which represents the elder daughter, hence the wife; the first line corresponds to the fourth line, which belongs to the trigram Dui, representing the younger daughter, hence the concubine. The fourth line is a yang line, which also symbolizes a son — thus obtaining the concubine also means obtaining the son. Although taking a concubine and divorcing a wife may seem like an inversion, because the concubine brings forth a son, divorcing the bad wife is actually beneficial, hence there is no blame. The Small Image Commentary says: "The tripod is overturned at its foot, which is not contrary; it is advantageous to remove the bad, because it follows the noble." Overturning the tripod's foot is not contrary to reason, just as divorcing a wife and taking a concubine, although the concubine's status is not noble, the son is noble, so the concubine also becomes noble by association.

九二：鼎有實，我仇有疾，不我能即，吉。陽實陰虛，二為陽，是鼎有實也。鼎實雖有，尚宜待用。蓋二為巽中，巽為木；二應五，五為離中，離為火；二至四為互乾，三至五為互兌，乾兌為金，金為木之仇，仇讎同。前往遇仇，其何能吉？惟靜以俟之。金雖仇木，亦懼離火，我仇鄰離，仇己有疾，自顧不暇，焉能即我？言金畏火克也。二貴能自守矣。象曰：鼎有實，慎所之也；我仇有疾，終無尤也。之，往也。慎所之則巽木不遇乾兌之金克也。

The line statement for the second line says: "The tripod has food; my enemy is ill and cannot approach me, which is auspicious." A yang line is full, while a yin line is empty. Since the second line is a yang line, it is said "the tripod has food." Although the tripod already contains food, it should still wait for the right time to use it. Because the second line is in the center of the Xun hexagram, which represents wood; it corresponds to the fifth line, which is in the center of the Li hexagram, which represents fire. From the second line to the fourth line, the hexagram forms Qian, and from the third line to the fifth line, it forms Dui. Both Qian and Dui belong to metal, which can overcome wood, thus becoming the enemy of wood. "Enemy" and "rival" have the same meaning. Rushing forward would mean encountering the enemy, how could it be auspicious? Only by remaining still can one be safe. One should know that although metal is the enemy of wood, it itself fears fire. My enemy is close to fire and is suffering from illness, unable even to take care of itself, how could it approach me? This refers to metal fearing the control of fire. The second line is valuable in its ability to remain still. The Small Image Commentary says: "The tripod has food; one should be cautious about where to go; my enemy is ill, and in the end, there will be no blame." "Go" refers to moving forward; being cautious about one's direction will prevent the Xun wood from being attacked by Qian metal and Dui metal.

九三：鼎耳革，其行塞，雉膏不食，方雨虧悔，終吉。三當上下改革之位，上陽不應，上下相隔，五之鼎耳三似不得有之，故曰耳革。夫鼎之有耳，鼎賴以行，倘耳既革，則行頓塞。雖上承離雉，而尚未及互兌之口，雉膏之美，伊誰食之？以耳革之故，幾致雉膏見棄，有悔固宜。然五居文明之位，意在下賢，三有大美，五必求之。蓋三至五為互兌，兌澤稱雨，方將陰陽和合以損其悔。虧，損也。三上雖不相應，三五猶自相承，三雖耳革，承五則鼎耳猶可續得，故終吉。象曰：鼎耳革，失其義也。失其義者，言應上則失宜也。

The line statement for the third line says: "The tripod's handle is broken, its movement is blocked, the rooster's fat meat is not eaten, rain is about to come and regret is reduced, ultimately it is auspicious." The third line is located at the position where the upper and lower trigrams change, and since the top ninth line is also a yang line, they cannot correspond. The upper and lower parts are separated. The fifth line represents the tripod's handle, but the third line seems unable to reach it, hence "the handle is broken" (the tripod's handle falls off). A tripod must have a handle to be lifted and carried; once the handle is broken, carrying becomes blocked. Although the third line is above the li trigram (li represents the rooster), it still cannot reach the mutual trigram dui, which represents the mouth. The delicious wild chicken, who will eat it? Because the handle is broken, almost causing the delicious food to be discarded, regret is inevitable. However, the fifth line is in the position of civilization, eager to honor and attract talents. The third line has great ability and quality, so the fifth line will surely seek it out. From the third line to the fifth line, they form the dui trigram, which represents a marsh, which can be called "rain." The yin and yang are about to harmonize, thus reducing regret—"reduce" means decrease. Although the third and top lines do not correspond, the third and fifth lines still connect vertically. Although the third line has lost its handle, as long as it connects with the fifth line, the handle can be reattached, so it is ultimately auspicious. The Small Image Commentary says: "The tripod's handle is broken, losing its meaning." Losing its meaning refers to the third line if it only corresponds with the top line, losing its proper position.

九四：鼎折足，覆公餗，其形渥，凶。四為互兌之中，而在互乾之上，與內卦之巽分體，則已下不及足，又遇兌為毀折，故曰鼎折足。夫鼎實至四則鼎已盈，盈則必溢，溢則必覆，惟不勝其任，故折足而覆餗。鄭氏曰：鼎三足，三公象；餗，美饌，是八珍之食。覆此公餗，全體沾濡，其形若此，所以雲凶。餗與渥皆兌澤象。當其受餗，豈意折足？至餗已覆且渥其形，是德薄位尊、智小謀大、力小任重者，蓋自欺而兼誤人家國事矣。象曰：覆公餗，信如何也。信如何者，言平日所自信者果如何也。

The line statement for the fourth line says: "The tripod breaks its foot, spills the food, and the food soaks through, resulting in misfortune." The fourth line is located in the middle of the mutual trigram Dui (Lake), and also above the mutual trigram Qian (Heaven). It is separated from the inner trigram Xun (Wind), so it cannot reach the tripod's foot. Moreover, Dui has the image of destruction and breaking, so it is said "the tripod breaks its foot." The food in the tripod is filled up to the fourth line, and when it is full, it overflows, and when it overflows, it spills over, resulting in overturning. This is because it cannot bear the burden, so the foot breaks and the food spills. Zheng Xuan says that the three feet of the tripod symbolize the Three Grand Ministers; "food" refers to exquisite delicacies, that is, the eight delicacies. Spilling the Three Grand Ministers' food, and being soaked in soup, resulting in such a state, is said to be "misfortune." Both "food" and "soaked" take the image of Dui (Lake). When one first received the tripod with delicacies, who would have thought the foot would break? When the food has already spilled and one is soaked in soup, this is the case of a person with shallow virtue holding a high position, a person with limited wisdom planning great affairs, and a person with weak strength shouldering heavy responsibilities. Such a person has deceived himself and delayed the state and country's affairs. The Small Image Commentary says: "Spilling the food, how can one be trustworthy?" It is questioning exactly the little ability he relied upon and boasted about, and in the end, how much use is it actually?

六五：鼎黃耳金鉉，利貞。五偶象鼎之耳，五離得坤中氣，坤為黃，故曰黃耳。鉉，舉鼎具，貫鼎耳中以行鼎者。鼎耳虛，所以受鉉，鉉貫耳，鼎始可舉。五又自遯之二來，五在遯原為乾，乾為金，是金鉉也。但陰居陽位，利於貞正耳。象曰：鼎黃耳，中以為實也。鼎中實盈，故貫以鉉，舉而升之几筵之上，以為燕享之用。五陰雖非鼎實，而居中以求下，則在下之陽皆其實也。

The line statement of the fifth line says: "The tripod has yellow ears and a golden handle; it is advantageous to maintain uprightness." The fifth line is an even-numbered yin line, symbolizing the two ears of the tripod. The fifth line is located in the Li hexagram, which derives its energy from the middle line of the Kun hexagram. The color of Kun is yellow, hence it is called "yellow ears." The "handle" is the tool used to carry the tripod, which is inserted into the ears to lift the tripod. The middle of the ears is hollow, allowing the handle to pass through and support the tripod. The fifth line is also the second line of the Dùn hexagram rising up. In the Dùn hexagram, this line originally belongs to Qian, which represents metal, hence it is called "golden handle." However, since a yin line is in a yang position, it needs to maintain uprightness to be beneficial. The Small Image Commentary says: "The tripod has yellow ears, because the middle is filled with substance." The tripod is filled with food, so the handle is attached to lift it and place it on the table for feasting. The fifth line is a yin line, which itself is not the food in the tripod, but since it is in the center and seeks downward, all the yang lines below become its substance.

上九：鼎玉鉉，大吉，無不利。上以一陽亙鼎之上，則鼎鉉也。鼎貫於耳，故五言耳兼及於鉉；耳待受鉉，故上言鉉不再言耳。而金玉異質者，五為遯之乾，乾為金，故五鉉曰金；上亦遯乾，乾又為玉，故上鉉曰玉。鉉本金器，以玉飾之，則鉉愈貴，不惟利鼎之養，兼且美鼎之觀，故大吉無不利。象曰：玉鉉在上，剛柔節也。陽居陰位，剛濟以柔也。

The line statement for the top line says: "The tripod has a jade handle, great auspiciousness, no misfortune." The top line is a single yang line spanning across the top of the tripod, which is called the handle. The handle needs to be inserted into the ear, so when the fifth line discusses the ear, it also mentions the handle. The ear is waiting to receive the handle, so the top line only mentions the handle and does not repeat the mention of the ear. As for the same handle, one place refers to it as metal and another as jade, because the fifth line originally belongs to the body of the "Retreating" hexagram, which is the Heaven trigram, and Heaven represents metal, so the handle in the fifth line is called "metal." The top line also comes from the Heaven trigram of the "Retreating" hexagram, and Heaven can also symbolize jade, so the handle in the top line is called "jade." The handle is originally a metal object, but when decorated with jade, it becomes even more precious. Not only does it facilitate the nurturing function of the tripod, but it also enhances its appearance, hence great auspiciousness and no misfortune. The Small Image Commentary says: "Jade handle at the top, the balance between yang and yin." A yang line occupying a yin position is precisely using yin to moderate yang.

震下震上，中互坎艮。重震純卦。震：亨。震來虩虩，笑言啞啞。震驚百里，不喪匕鬯。震為雷，為長子，為諸侯。震以一陽動於二陰之下，故象雷；坤索乾初為男，故象長子；乾為君，震為乾之長子，長子主器，故象諸侯。震陽自下行上，能致亨通。但震威忽來，則恐懼者眾，虩虩，恐懼貌；而中有所主者，仍安笑語之常，啞啞，笑聲。縱震驚遠及百里，而匕鬯在手，不至喪失，其誠敬有餘，心志堅定，蓋若此。

The Hexagram Zhen has the same lower and upper trigrams, both Zhen, and in the middle it produces the trigrams Kan and Gen. It is a pure hexagram with the same trigrams above and below. The Hexagram Statement says: "Zhen, smooth. Zhen comes with fear, but laughter follows. Thunder shakes a hundred miles, yet the ritual knife and wine do not fall." In symbolic terms, Zhen represents thunder, the eldest son, and the feudal lords. The Zhen hexagram has one yang line beneath two yin lines, thus resembling thunder. The earth (Kun) takes the first line from heaven (Qian) and thus becomes male, representing the eldest son. Heaven (Qian) is the king, and Zhen is the eldest son of Qian, who presides over ancestral temple rituals, thus representing the feudal lords. The yang energy of Zhen rises from below, bringing about smoothness. However, thunder suddenly arrives, frightening many people, "xu xu" meaning fear. But those with inner mastery remain calm and laugh, "ya ya" meaning laughter. Even though the thunder shakes a hundred miles away, the ritual knife and wine in the hands of the chief priest do not fall, because he has sufficient sincerity and firm will, enabling him to do so.

彖曰：震亨。震來虩虩，恐致福也。笑言啞啞，後有則也。震驚百里，驚遠而懼邇也。出可以守宗廟社稷，以為祭主也。卦之所以名震者，以震為雷也。鄭氏曰：雷者動物之氣，雷之發聲，猶人君出政以動國中之人也，故謂之震。當彼重陰冱寒，萬物閉藏，至於中春，雷聲震動，則所以啟蟄而出萌者端賴乎此，故曰亨也。

The Commentary on the Judgment says: "Zhen is prosperous. When Zhen comes, there is fear, which brings good fortune. Laughter and speech are cheerful, indicating that there is a model to follow. Zhen shakes a hundred miles, startling those far away and frightening those near. It is possible to go out and guard the ancestral temple and state granary, serving as the chief of sacrifice." This hexagram is called "Zhen" because Zhen symbolizes thunder. Zheng Xuan says that thunder is the qi that moves all things. The sound of thunder is like a ruler issuing orders to move the people in the country, hence it is called "Zhen." When the time of heavy yin, cold weather, and the concealment of all things has passed, and it reaches the middle of spring, the sound of thunder awakens the insects that have been hibernating, allowing them to emerge, and enables the sprouts of grass and trees to break through the soil. This is all due to the sound of thunder, hence the Commentary on the Judgment says it is "prosperous."

夫以雷之動物言，則震曰亨；而以雷之驚人言，則震曰恐。人心貴斂，放則多失，惟恐乃可以致福，亦惟恐而心始有主。當夫震自外來，虩虩可懼，而動有常則者，猶仍安其啞啞笑言之常。雖雷聲震驚遠及百里，而承祭者居宗廟社稷之間，匕鬯晏然，是惟心有所主，故無喪失之虞也。

From the perspective that thunder can move all things, the hexagram Zhen speaks of "smoothness"; from the perspective that thunder can alarm people, the hexagram Zhen speaks of "fear." The human heart should be restrained, for indulgence leads to many mishaps. Only by maintaining caution can one attract good fortune, and only by maintaining caution can the mind have a master. When thunder strikes from outside, everyone is frightened and uneasy, but those who have always acted in accordance with order remain calm and speak and laugh as usual. Although the thunder's sound reaches far beyond a hundred li, the person conducting worship is in the temple and state shrine, with the dagger and the wine of chang unmoved in his hands. This is because he has a master within his mind, so he has no worry of losing the ritual vessels.

震為笑，為言。匕，一曰柶，形如匙，撓鼎之器，喪事以桑為之，祭事以棘為之。卦有互坎，坎為叢棘，故象匕鬯。以矩?鬯釀鬱草，芬芳攸服，以降神也。坎為酒，故曰鬯。坎又為隱伏，艮為門闕，故象宗廟社稷。百里者，諸侯封畿之象。雷聲忽震，遠邇驚恐，乃誠敬自守，不失威儀，則是不懼者由於能懼。長子繼世而出，擔荷天下重器以為祭主，不亦克勝其任而愉快乎！

The trigram Zhen represents laughter and speech. The character 「匕」 is also called 「柶」, which resembles a spoon and is used to lift meat from a cauldron. For funerals, it is made of mulberry wood, and for sacrifices, it is made of thornwood. This hexagram contains the trigram Kan as its mutual trigram. Kan represents water and also thornwood, so it takes the image of 「匕」. The term 「鬯」 refers to a type of wine made from millet and flavored with the herb yujing, which has a fragrant aroma and is used to summon and welcome deities. Kan represents water and wine, so it is called 「鬯」. Kan also signifies concealment, and Gen represents gates and thresholds, thus combining to form the image of ancestral temples and state shrines. 「A hundred li」 represents the territory of a feudal state. Thunder suddenly roars, causing people far and near to be startled and confused, yet the chief priest remains steadfast in sincerity and does not lose his proper demeanor. This shows that his calmness in emergencies is due to his habitual mindfulness and caution. The eldest son inherits the family's legacy and bears the heavy responsibility of the ancestral temple's sacred vessels, becoming the chief priest of the state. Is he not fully capable and thus feeling at ease in his heart?

象曰：洊雷震，君子以恐懼修省。恐懼，敬天之威；修省，體震之動。初九：震來虩虩，後笑言啞啞，吉。卦為重震，初四皆陽，而震陽自下上往，故初為卦主，爻辭與卦辭同，象傳與彖傳同也。曰後者，言在上震之後，惟在後乃得吉也。象曰：震來虩虩，恐致福也。笑言啞啞，後有則也。

The Great Image Commentary says: "Recurring thunder, Zhen. The superior person uses this to be fearful and self-examine." The term "fearful" refers to reverence for the majesty of Heaven; the term "self-examine" refers to emulating the movement of the Zhen trigram and thus self-cultivate and reflect. The line statement of the initial line says: "Thunder comes, causing fear, then later laughter and joy, resulting in good fortune." This hexagram has both trigrams as Zhen, the initial line and the fourth line are both yang lines, and the yang energy of Zhen moves upward from below. Therefore, the initial line is the main line of the hexagram. Its line statement is the same as the hexagram statement, and its Small Image Commentary is the same as the Commentary on the Judgment. The line statement adds the character "after," indicating the thunder of the upper trigram. Only by being behind can good fortune be obtained. The Small Image Commentary says: "Thunder comes, causing fear, which may lead to good fortune. Laughter and joy follow, indicating a standard to follow."

六二：震來厲，億喪貝，躋于九陵，勿逐，七日得。人心方寂，震動忽來，二之下為震主，故來愈厲。二與初同體，初陽為貝，貝海介蟲，古者貨貝而寶龜，則貝即貨也。九家易曰：震為玉，有貝象。二至四為互艮，艮山象陵。一震之威，不能無失，雖喪去其貝，而亦安然，且用震足往躋九陵以避之。九，陽數；億，安也。春秋傳曰：心億則樂。夫人之所以罹患，多由為利所牽不能舍耳。若知貝可喪則喪之，陵可躋則躋之，避難以自全，前往以待時。所喪之物歷六爻已盡，再歸本爻計也，七日則得之矣，何用逐為？

The line statement for the second line says: "A thunder strike comes suddenly, losing treasures, ascending to the high mountains, do not chase, it will be regained after seven days." When the mind is calm, a sudden thunder strike occurs. The second line is below the main hexagram's Zhen (Thunder) line at the beginning, so this thunder strike comes especially strongly. The second line and the fourth line together form the hexagram Gen (Mountain), which represents "mountain" or "hill." Under one sudden thunder strike, there is inevitably some loss. Although the second line loses wealth, it remains calm and, relying on the feet represented by the Zhen (Thunder) hexagram, ascends to the high mountains to avoid danger. "Nine" represents the extreme of the yang number, indicating great height. "Yi" means peace or ease. The "Spring and Autumn Zuo Zhuan" says, "If the heart is at ease, then it is joyful." People often suffer misfortune because they are attached to wealth and cannot let go. If one understands that when wealth is lost, it should be let go, and when mountains are to be climbed, they should be ascended, avoiding danger to preserve oneself, and first leaving to wait for the right time, then the lost things, after going through all six lines, will return naturally after seven days, so there is no need to chase after them.

象曰：震來厲，乘剛也。六三：震蘇蘇，震行無眚。震自初來，震不遽至三，較二可少安矣，而又蘇蘇者，言震之餘威將及此也。鄭氏曰：蘇蘇，不安也。夫陰居陽位，不能無眚，三體互坎，坎為多眚，知其有眚而行以避之，庶克免耳。象曰：震蘇蘇，位不當也。九四：震遂泥。四亦震陽也，而居四陰之間，互坎之內，甫欲震動而即陷於坎水，故曰震遂泥。象曰：震遂泥，未光也。

The Small Image Commentary says: "Zhen comes with danger, riding on strength." (The yin line at the second position is riding on the yang strength of the first line.) The line statement for the third line says: "Zhen Su Su, Zhen moves without calamity." The thunder Zhen originates from the first line, and does not immediately reach the third line. The third line should be somewhat more secure than the second, but it is still "Su Su" unstable, indicating that the residual power of Zhen is about to affect it. Zheng Xuan says "Su Su" means mental unease. The third line, being a yin line in a yang position, cannot avoid calamity; the third line also belongs to the interacting Kan trigram, which is associated with many calamities. If one knows there is danger and leaves early, it may avoid disaster. The Small Image Commentary says: "Zhen Su Su, position is inappropriate." The line statement for the fourth line says: "Zhen then sinks." The fourth line is also a yang line of Zhen, but it is sandwiched between four yin lines and lies within the interacting Kan trigram. When it is about to move, it sinks into the water of Kan, hence "Zhen then sinks" (a single movement leads to sinking into mud). The Small Image Commentary says: "Zhen then sinks, not yet bright."

六五：震往來厲，億無喪有事。五居外卦之中，卦為重震，內震方往，外震又來，故曰震往來厲。五與二同處中位，然二之處震以有所喪而安，而五之處震以無所喪而安。蓋二之所喪為貝，貝之喪無關重輕，故可以喪而躋九陵；至於五為君位，為宗廟社稷之主，是宗廟社稷之事皆為其事，其事在位中，億安無喪，乃可以為祭主，其事大故不可喪也。虞氏曰：事，祭祀之事。無喪有事，蓋以五之位與二異耳。象曰：震往來厲，危行也。其事在中，大無喪也。

The line statement of the fifth line says: "Zhen comes and goes with danger, there is no loss but there are affairs." The fifth line is in the center of the upper trigram, and the whole hexagram is composed of Zhen. The inner trigram Zhen has a strong line that has passed, and the outer trigram Zhen brings another strong line, so it is said "Zhen comes and goes with danger." The fifth line and the second line are both in the central position, but the second line is in the trigram of Zhen, and it achieves peace by losing something; the fifth line is in the trigram of Zhen, but it achieves peace because it has nothing to lose. This is because the second line only lost money, which is of little importance, so it could be discarded and climb to a high place; but the fifth line is the position of the ruler, the master of the ancestral temple and state. All the affairs of the ancestral temple and state are his responsibility, and these affairs are within his position. Only by maintaining them without loss can he be worthy of being the one to perform the sacrifices. The affairs are too important to be lost. Yu Fan says: "affairs" refers to the affairs of sacrifice. The line statement says "no loss but there are affairs" because the position of the fifth line is different from that of the second line. The Small Image Commentary says: "Zhen comes and goes with danger, it is dangerous to walk. The affairs are in the center, great and without loss."

上六：震索索，視矍矍，征凶。震不于其躬，于其鄰，無咎，婚媾有言。上居重震之上，陰柔無主，宜其內不自安，驚懼形色，兼見於目。馬氏曰：索索，內不安也；矍矍，目遽貌。中心無主，頓失故常，冒昧前往，則凶立見，是宜早自圖維。當彼震及於鄰、未至其躬之候，聽人戒言，預知畏懼，則猶無咎。蓋初為震主，上遠於初，五為上鄰，四與上同體，陰陽配合為上婚媾，震為聲音，故云婚媾有言也。象曰：震索索，中未得也。雖凶無咎，畏鄰戒也。中未得者，中心不安未得主也；畏鄰戒者，聞鄰言預知自防也。

The line statement for the sixth line above the hexagram says: "Zhen Suo suo, Shi jue jue, Zheng xiong. Zhen bu yu qi gong, yu qi lin, wu jiu, hun gou you yan." The sixth line is at the very top of the repeated thunder (Zhen) trigram, and is yin and weak, lacking a central authority. Therefore, it is naturally anxious and fearful inside, and this fear is reflected in its expression and eyes. Ma Rong said that "suo suo" refers to inner unease, and "jue jue" refers to eyes darting around in alarm. Without a central authority, it loses its normal state quickly. If it proceeds recklessly, danger will come immediately. Therefore, it should plan ahead. While the thunder has not yet reached itself, but only reached its neighbors, it should listen to the warnings of others, foresee danger in advance, and thus avoid blame. Because the first nine is the main Zhen in the whole hexagram, and the sixth line is farthest from it. The sixth line is close to the fifth line, which is six. The fourth line and the sixth line are both in the upper trigram, with one yin and one yang, thus forming a marital relationship. Thunder in the image represents sound, so it is said "hun gou you yan" (the marital relationship has words to say). The Small Image Commentary says: "Zhen suo suo, zhong wei de ye. Su xiong wu jiu, wei lin jie ye." "Zhong wei de" means the mind is unsettled and has not yet found a central authority. "Wei lin jie" means listening to the warnings of the neighboring line and being cautious in advance.

艮下艮上，中互震坎。重艮純卦。艮其背，不獲其身，行其庭，不見其人，無咎。艮象為山，艮位在寅。艮畫似人，人之一身惟背得艮義，故曰艮其背。人背則身亦背，背不可獲，故曰不獲其身。人則有行，而行祇在庭，人為庭蔽而不之見，故曰不見其人。身則不獲，人則不見，不獲不見，艮之德也，故無咎。

The Hexagram of Gen has both its upper and lower trigrams as Gen, making it a pure hexagram with identical upper and lower parts. The Hexagram Statement says: "Keeping still at the back, one does not see his own body; walking in the courtyard, one does not see a person. There is no blame." In symbolic terms, Gen represents a mountain, and in the system of the twelve earthly branches, it corresponds to "Yin." The diagram of Gen, with two yin lines below and one yang line above, resembles the profile of a person. Among the parts of the human body, the back is most suitable to symbolize the nature of Gen, which is to stop and remain still. When a person turns his back, his whole body is turned away from others; since the back is not visible, it is said "one does not see his own body." People always move, but their movement is confined within their own courtyard, hidden by the buildings, so they are not seen. Since the body is not visible and the person is not seen, this is precisely the virtue of Gen, which is to stop and remain still, hence there is no blame.

彖曰：艮，止也。時止則止，時行則行，動靜不失其時，其道光明。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。卦為重艮，即連山。夏易曰連山，連山首艮，取人生於寅之義。蓋以艮位在寅，艮畫又象人，故重艮之卦不取象于山而取象於人。然卦雖以人取象，而猶以山取義。山體常靜，人身主動，其止而不動者惟背，故以人之背言艮之止。

The Commentary on the Judgment says: "Geng means stopping. When the time comes to stop, one stops; when the time comes to move, one moves. Thus, movement and stillness do not miss their proper time, and the way is bright. To stop at the right place is to stop at the proper place. The upper and lower parts are in opposition and respond to each other, but they do not interact. Therefore, one does not lose oneself, walks through the courtyard without seeing a person, and thus incurs no blame." This hexagram has both upper and lower parts as Geng, which is called "Lianshan." The Book of Changes of the Xia dynasty was called "Lianshan," and "Lianshan" took the Geng hexagram as its first one, symbolizing "human beings are born in the year of Yin." This is because the Geng hexagram corresponds to the direction of Yin, and the diagram of the Geng hexagram also resembles a person. Therefore, the Geng hexagram is not taken as a symbol of mountain, but of a person. However, when taking meaning from the hexagram, it still refers back to the mountain: the form of the mountain is always still, while the body of a person is mainly active. The only part of the human body that is still is the back, so the back of a person is used to explain the "stopping" of Geng.

夫人既止於背，則人是背非向。向則見身，背則身不可見，是為不獲其身。且不惟不獲其身，而又不見其人。蓋人身必動，動則有行，而行祇在其庭，則人雖動而行自靜。宮中曰庭，艮為門闕，互坎為宮室，互震為行，故曰行其庭。行於其庭，門闕外蔽，人焉得見？況重艮之門闕，屏寧扉闔，深邃更難窺也。

A person is located on the back, so he is facing away from people rather than facing them directly. When facing each other, one can see the body, but when facing away, the body cannot be seen, which is called "not seeing his body." Moreover, not only can his body not be seen, but he himself cannot be seen. Because a person's body must move, and movement involves walking, but his walking is limited to within his own courtyard. Although he is moving, his movements remain still in appearance. The open space within a house is called "court." The trigram Gen represents gates and thresholds, and the trigram Zhen represents movement, while the trigram Kan represents the house. Therefore, it is said "walking in the court." A person moves within his own courtyard, where the gate and walls block the view from outside. How can others see him? Moreover, the trigram Gen appears twice, indicating gates and thresholds that are repeated, with screens in front and doors closed behind, making the courtyard deep and difficult to see into.

當其止為靜，而其行則動，動似非止。不知止得其時，止固為靜；動得其時，動亦為靜。動靜不失其時，艮道陽光昭明外見，動亦為靜，是行亦謂之止，故曰艮止也。然則言艮其背，言其止，可也。艮止維何？止其所也。爻有應則不能止，此卦陰陽同德，上下敵應，祇宜各止其所，不出其位。我既不能同人，人又焉能同我？是以不獲其身，行其庭不見其人，無咎也。

According to common sense, when something stops it is still, and when it moves it is active. Movement seems not to be stopping. But in reality, stopping in accordance with the proper time is stillness, and movement in accordance with the proper time is also stillness. Both movement and stillness maintain their proper timing, and thus the radiance of the principle of艮 (Stillness) becomes evident. Movement becomes stillness, so "movement" can also be called "stillness." Therefore, the Commentary on the Judgment says, "Gèn means stillness." Thus, the Hexagram Statement says "Gèn its back," referring precisely to its stillness. So where exactly is the stillness of Gèn? It is in the proper position for each. When the lines correspond with each other, they cannot stop. However, in this hexagram, the upper and lower trigrams are entirely in harmony, with the first and fourth, second and fifth, and third and top lines all being of the same nature and opposing each other without correspondence. Therefore, each should remain in its proper position without exceeding its own boundary. Since I cannot harmonize with others, how can others harmonize with me? Therefore, it says, "Not obtaining oneself, moving through the courtyard without seeing a person, there is no blame."

象曰：兼山艮，君子以思不出其位。心有思則動，思限以位，動亦靜也，故君子思不出其位，取象於兼山也。初六：艮其趾，無咎，利永貞。卦以人取象，初位最下，是趾也。夫陽動陰靜，初為陰，是能止其趾不妄動者。艮德為止，苟能止趾，合艮德矣，故無咎，但惟永貞乃利耳。象曰：艮其趾，未失正也。

The Great Image says: "Two mountains overlapping, Gen. The superior person thus thinks without going beyond his position." A single thought is "movement," but if one confines his thinking within his proper role, this movement is equivalent to stillness. Therefore, the superior person does not think beyond his position—this is taking the image of two mountains overlapping, each in its proper place. The line statement of the first line says: "Hold the foot still, no blame, advantageous to maintain constancy." This hexagram uses the human body as an image; the first line is the lowest position, which corresponds to the foot. Yang is active and Yin is still; the first line is a Yin line, which is precisely able to hold the foot still and prevent hasty action. The virtue of Gen is "stillness." If one can hold the foot still, then he conforms to the virtue of Gen, thus having no blame; however, it is only advantageous to maintain constancy over the long term. The Small Image says: "Hold the foot still, has not lost the proper position."

六二：艮其腓，不拯其隨，其心不快。趾之上則為腓，二得艮中，是為艮其腓。然一人之身，心為主，體隨之。蓋心陽主動，體陰主靜，三為陽，又為互坎之中，坎為心，二比三，三不拯二，三不愉快，二有欲靜不能者。象曰：不拯其隨，未退聽也。二為三之隨，言三為心，未退聽於二也。

The line statement for the second line says: "The foot is blocked, and the following does not come, the heart is not at ease." The foot pointing upward is the calf, and the second line is located in the middle of the lower body of the mountain hexagram, exactly where the calf is, hence it is said "the foot is blocked." However, in a person's body, the heart is the master, and the limbs and torso merely follow the heart. The heart is yang and active, while the body is yin and still. The third line is a yang line, and it is located in the middle of the interacting trigram kan, which represents the heart. The second line is adjacent to the third line, but the third line does not support the second line. The third line itself is also not at ease, so the second line is in a situation where it wants to be still but cannot. The Small Image Commentary says: "The following does not come, it has not yet listened." The second line is the part that follows the third line, meaning that since the third line is the master of the heart, it does not retreat to listen to the second line.

九三：艮其限，列其夤，厲熏心。限，要也；夤，夾脊肉。既已艮止其限，則腰不能協屈伸之宜，而夤亦相與對峙不動。坎陽中峙，四陰分列，象人脊骨，坎為脊，故曰列其夤。夫限之不動，有似於止，然限前為心，則心因夤之列而妄動不寧，如火熏灼。蓋互坎為心，心後為限，猶坎之反為離，離火炎蒸，故見危厲。此勉強求靜，則心轉以強制而動愈甚也。象曰：艮其限，危熏心也。六四：艮其身，無咎。身以藏心，心不可見而身可見，故繼心而言身。身既艮止，則身無為，故無咎。象曰：艮其身，止諸躬也。

The line statement for the third line says: "Geng qi xian, lie qi yin, li xun xin." "Xian" refers to the waist, and "yin" refers to the muscles on either side of the spine. Since the waist is forcibly stopped, it cannot adjust with the bending and stretching of the body, and the muscles on either side of the spine also become stiff. The hexagram Kan has one yang line in the center and four yin lines on both sides, resembling the human spine. Since Kan also represents the back, it is said "lie qi yin" (the muscles on either side of the spine are split apart). The waist being immobile appears as "stop," but the front of the waist is the heart. The heart becomes restless and agitated because the muscles on either side of the spine are stiff and split, like being scorched by fire. The interacting lines of Kan represent the heart, and behind the heart is the waist. When Kan is viewed upside down, it becomes Li, which represents fire. The fire spreads and causes danger, hence the statement of danger. This refers to forcing stillness, which instead causes the heart to become more restless due to being forced. The Small Image Commentary says: "Geng qi xian, wei xun xin." The line statement for the fourth line says: "Geng qi shen, wu jiu." The body is used to contain the heart. The heart is invisible, while the body is visible, so after discussing the heart, it continues with the body. Since the body has been stopped, there is no reckless action, hence no fault. The Small Image Commentary says: "Geng qi shen, zhi zhu gong ye."

六五：艮其輔，言有序，悔亡。輔，口頰也。艮卦象背，故爻皆以背取象，二腓三夤，其顯然者。五不曰口而曰輔，言從背僅見輔也。五位為輔，故云艮其輔。言從輔出，輔既曰艮，何有於言？然五體為互震，震為言，則言又似不可以永止，惟體艮德，言不妄發，循循有序，悔乃亡耳。象曰：艮其輔，以中正也。上九：敦艮，吉。三上皆為艮主，三以列於四陰之間，故艮限而危；上為一卦之終，故敦艮而吉。蓋自艮趾以至艮輔，則艮已敦矣，敦故吉。象曰：敦艮之吉，以厚終也。敦，厚也，上為卦之終，故曰厚終。

The line statement for the sixth line says: "Gentle restraint of the cheekbone, speech is orderly, regret disappears." "Cheekbone" refers to the jawbone. The *Gèn* hexagram uses the human back as its image, so each line is interpreted from the perspective of the back: the second line refers to the calf, the third line refers to the interspinal muscles, all clearly visible from the back. The fifth line does not mention "mouth" but refers to "cheekbone," because from behind one can only see the cheekbone and not the mouth. The position of the fifth line corresponds to the cheekbone, hence "Gentle restraint of the cheekbone." Speech originates from the mouth and cheek, so if the cheekbone is already "restrained," how can speech occur? However, the upper trigram of the fifth line gives rise to the *Zhèn* trigram, which governs speech, indicating that speech seems not entirely restrained. Only by understanding the virtue of *Gèn*, not speaking recklessly, and speaking in an orderly manner can regret be dispelled. The *Small Image Commentary* says: "Gentle restraint of the cheekbone, because it is upright and just." The line statement for the top line says: "Gentle restraint, auspicious." Both the third line and the top line are main lines of the *Gèn* hexagram. The third line is sandwiched between four yin lines, so it restrains the waist and incurs danger. The top line is at the end of the hexagram, so it can restrain gently and thus is auspicious. From restraining the toes up to restraining the cheekbone, the practice of restraint has become substantial, and thus it is auspicious. The *Small Image Commentary* says: "Gentle restraint is auspicious because it is thorough at the end." "Thorough" means thick, and the top line is the end of the hexagram, hence "thick end."

慧珠閣原本。岫巖多隆阿雯溪。

This volume is transcribed according to the original edition of "Hui Zhu Ge." The author is Duolong'a, from Xiuyan in Liaodong, with the style name Wenxi.

艮下巽上，中互離坎。否。漸為三陰三陽卦，自否來，虞氏曰否三之四。漸：女歸吉，利貞。艮下巽上，亦是以男下女，而長少非偶。不惟不類兌艮為咸、震巽為恆，而轉類山風蠱，有似女惑男者。艮男方少，尚宜待時；巽女已長，久宜得配。倘非行之以漸，俟六禮之備，則與淫奔無異，故卦取名曰漸。卦辭繫曰女歸吉利貞，蓋言女歸惟漸則吉，不漸則不吉；惟漸則利，不漸則不利，所宜貞守此漸矣。

The Hexagram "Gradual Progress" has the lower trigram艮 (Gèn, Mountain) and the upper trigram巽 (Xùn, Wind). In between, the interacting trigrams produce离 (Lí, Fire) and坎 (Kǎn, Water). It comes from the Hexagram "Opposition" by exchanging the third and fourth lines. The Hexagram "Gradual Progress" is a trigram with three yin lines and three yang lines. Yu Fan said it was formed by exchanging the third and fourth lines of the Hexagram "Opposition." The Hexagram Statement says: "Gradual Progress: A woman returning is auspicious, beneficial to be steadfast." Mountain below and Wind above, just like a man below a woman (in accordance with the rites of courtship), but one is the eldest daughter and the other is the youngest son, their ages are not in harmony. It is not like the Hexagram "Intimacy" with Lake above and Mountain below, or the Hexagram "Permanence" with Thunder above and Wind below, where the man and woman are of similar age. Instead, it is closer to the Hexagram "Restlessness" with Mountain below and Wind above, implying a woman misleading a man. The man symbolized by Mountain is still young and should wait for the right time; the woman symbolized by Wind is already old and should have found a husband. In such a situation, if one does not proceed step by step and wait until the six rites are complete before marriage, it is no different from elopement. Therefore, this Hexagram is called "Gradual Progress." The Hexagram Statement says "A woman returning is auspicious, beneficial to be steadfast," meaning that a woman's marriage is auspicious only if it proceeds gradually, and not auspicious if it does not. It is beneficial only if it proceeds gradually, and not beneficial if it does not. Therefore, one should adhere to the concept of "Gradual Progress."

彖曰：漸之進也，女歸吉也。進得位，往有功也。進以正，可以正邦也。其位剛得中也。止而巽，動不窮也。傳釋之曰：漸為漸次，不訓進，而乃曰進者，言進不可遽，當進以漸，故曰進也。夫卦之訓進者為晉，而漸之進則與晉異。彼晉之進為臣覲君，而漸之進為女歸男。夫男先於女，婚禮之宜，而巽女已長，則有欲不歸而不能者，求偶在女，故曰女歸。行之以漸，始可云吉。且夫惟漸乃吉，事事皆宜然也。

The Commentary on the Judgment says: "The gradual progress of the gradual advancement, the woman's marriage is auspicious. Advancing to a proper position, going forward brings merit. Advancing with correctness, one can regulate the state. Its position is strong and in the center. Stopping while being yielding, movement does not reach an end." The Commentary on the Judgment explains that "Gradual" originally means gradual progression, and is not interpreted as "advancement." Here, however, it says "advancement," to indicate that advancement should not be hasty, but should be done step by step. Therefore, it says "gradual advancement." Among the sixty-four hexagrams, the one that truly means "advancement" is the Hexagram of Progress. The "advancement" in the Hexagram of Gradual differs from that in the Hexagram of Progress: the advancement in the Hexagram of Progress refers to a subject paying homage to the sovereign, while the advancement in the Hexagram of Gradual refers to a woman marrying into another family. According to ritual, the man comes first to propose, and only then does the woman respond, which follows the proper order of marriage. However, the woman represented by the trigram Xun (Wind) is of an age where she cannot remain unmarried, so she is in a difficult situation. The one seeking a partner is now the woman, hence it is said "the woman's marriage." At this time, one must proceed step by step according to ritual to be considered auspicious. Extending this principle, only gradual progress is auspicious; there is no matter in the world that does not follow this pattern.

卦自否來，否之三四陰陽失位，而三往居四，進得其位，上承九五，是為往有功也。而陽來居三為正，陰往居四亦為正。否僅一陽得位，漸則二陽得位，陽為陰率，乾以一陽下居坤上，是所以正坤邦也。五在否卦，剛自得中，三四相易，五剛不易，剛仍得位，是為剛得中也。坤變為艮，乾變為巽，艮止而巽行，行則有動，而動必以巽，是動以漸，故不窮也。漸進之吉，不僅女歸，又如此。

This hexagram comes from the hexagram "Pu" (Obstruction). In "Pu", the third line is yin and the fourth line is yang, neither of which is in the proper position. Now the third line has moved up to the fourth position, thus advancing to the correct position, and also above the nine in the fifth position. This is what the Commentary on the Judgment refers to as "going forward brings merit." At the same time, the yang line descending to the third position is in the proper position, and the yin line ascending to the fourth position is also in the proper position. In the hexagram "Pu", there was originally only one yang line in the proper position, but in the hexagram "Jian" (Gradual Progress), there are two yang lines in the proper position. Yang can lead yin, and the pure yang of Qian (Heaven) descending to the upper part of Kun (Earth) is precisely used to correct the state represented by Kun, which is the state of a state. Therefore, it is said, "advancing in the correct way can correct the state." In the hexagram "Pu", the fifth line was already a strong yang line in the center. After the third and fourth lines have exchanged positions, the fifth line remains unchanged, and the strong yang line is still in the proper position, which is called "its position is strong and in the center." The original Kun has become Gen (Stillness), and the original Qian has become Xun (Wind). Gen represents stillness, and Xun represents following. Movement involves action, and action must follow the gentle and compliant nature of Xun. This is called "movement in a gradual manner," so the process is never exhausted and will not lead to difficulties. Thus, the reason why proceeding gradually is auspicious is not only applicable to the case of a woman marrying, but also applies to a much broader range of situations.

象曰：山上有木，漸。君子以居賢德善俗。山上之木，其高以漸；君子居德善俗，亦體漸義。德之漸進貴能居，居之如艮山之止；俗之漸進欲其善，善也如巽風之入。初六：鴻漸于干，小子厲，有言，無咎。互離為飛鳥，居互坎之間，是水鳥集於水畔之象，有似於鴻，故爻辭皆言鴻。鴻來有時，鴻飛有序，是鴻之進止為有漸。初漸何所？漸於乾也。鄭氏曰：乾，大水之旁故停水處。乾雖近水而猶未及於水，鴻漸於此，豈云得所？

The Great Image says: "A mountain with trees on top, gradual progress. The superior person thus dwells in virtue and improves customs." Trees on a mountain grow gradually, one inch at a time; similarly, a superior person cultivates virtue and improves customs gradually, understanding the concept of "gradual progress." The gradual accumulation of virtue should be stable, like the mountain represented by Gen; the gradual transformation of customs should be subtle and pervasive, like the wind represented by Xun. The line statement of the first line says: "Wild geese gradually approach the dry land, the young man is cautious, there is a word, but no blame." The trigram Li (Fire), representing flying birds, appears within the hexagram and is situated between the trigram Kan (Water), forming an image of water birds gathering by the water, which resembles wild geese. Therefore, the line statements of all six lines refer to wild geese. Wild geese have fixed times for coming and going, and they fly in order, showing that the movement of geese itself embodies "gradual progress." Where does the first line's gradual progress reach? It reaches "the dry land." Zheng Xuan says that "the dry land" refers to an old accumulation of water by the side of a large body of water. Although the dry land is near the water, it has not yet reached the water, so how can the wild geese be said to have reached their proper place?

艮山之下，前有互坎，山水之間，故曰乾。猶之艮為少男，又為小子，小子居下，巽女來歸，危厲之餘，至於有言。得否之乾初為艮，乾為言，故云有言。然初四皆陰，兩陰無應，無應則不進，乃得漸義。詩云：禮義不愆，何恤於人言。蓋無咎矣。象曰：小子之厲，義無咎也。

The first line is located beneath the mountain represented by Gen, and there is also the trigram Kan (water) in the interacting trigrams ahead. This position is between mountain and water, so it is called "Gan" (a high place by the water). Also, Gen represents the young male, which can symbolize "the young man." The young man is in the lowest position, and the long female represented by Xun is about to marry him. He is frightened and uneasy, and also brings about gossip. This hexagram is derived from the hexagram "Po" (Obstruction). In "Po," the first line of Qian (Heaven) changes to Gen. Qian symbolizes speech, so it is said "there is speech." However, both the first line and the fourth line are yin lines, and two yin lines cannot correspond. When they do not correspond, they do not act rashly, which exactly matches the principle of "Jian" (Gradual Progress). The "Book of Poetry" says: "If one does not violate propriety and righteousness, why should one worry about others' words?" (As long as one does not commit any wrongdoing in terms of propriety and righteousness, why should one be concerned about others' gossip?) Therefore, there is ultimately no fault. The "Small Image Commentary" says: "The young man's danger, but according to righteousness, there is no blame."

六二：鴻漸于盤，飲食衎衎，吉。艮為石，前鄰互坎，水畔有石曰盤。鴻來漸之，進於乾矣。二體鴻漸之義，上往應五，二為互坎之初，五為互離之末，水火相濟，飲食之和，安且樂之。衎衎，和樂也。上下相得，故吉。象曰：飲食衎衎，不素飽也。漸進得祿，無素餐之飽也。

The line statement for the second line says: "The wild goose progresses to the bank, eats in harmony, and it is auspicious." The trigram Gen (Mountain) in the image represents stone, and it is immediately adjacent to the mutual trigram Kan (Water). A large stone by the water is called "bank." The wild goose gradually moves forward, having advanced further than when it was on "Heaven." The line six in the second understands the principle of "progressing gradually," and it harmonizes with nine in the fifth. Line six is the beginning of the mutual trigram Kan, and nine in the fifth is the end of the mutual trigram Li. The water of Kan and the fire of Li interact and balance, which symbolizes harmonious eating, so it is both secure and joyful. "衎衎" means harmonious and joyful. The two lines are in harmony, so it is auspicious. The Small Image Commentary says: "Eating in harmony, not eating without merit." This means gaining salary through gradual progress, not eating without cause.

九三：鴻漸于陸，夫征不復，婦孕不育，凶，利禦寇。三在否為坤，否四來三，三變為艮。坤地之上，艮山隱起，所謂高平曰陸者，鴻又漸進於此焉。夫乾初下來變坤為艮，艮男為夫；而坤陰上升變乾為巽，巽女為婦。三為正艮，又為互坎；四為正巽，又為互離。四來之三，陽已得位，豈能歸四？且又遇艮之止，是為夫征不復也。

The line statement of nine in the third says: "The wild goose progresses onto the high plain, the husband goes out and does not return, the wife is pregnant but does not give birth, calamity, advantageous to defend against bandits." In the hexagram of "Non-Communication," the third line originally belongs to the earth element. The fourth line descends to take the position of the third, so the third line becomes mountain. On the plain represented by the earth element, the mountain represented by the third line rises, which is called "high plain" in the "Erya." The wild goose gradually progresses to this place. The initial line of heaven descends, transforming the earth into mountain, and mountain represents the young male, which is "husband." The yin line of earth ascends, transforming heaven into wind, and wind represents the elder female, which is "wife." Nine in the third is the original mountain and also the interacting water; six in the fourth is the original wind and also the interacting fire. Nine in the fourth originally descended from the fourth position to take the third, but the yang line has already obtained the correct position, how could it be willing to return to the fourth position? Moreover, there is the static mountain in front, which is "the husband goes out and does not return."

三以互坎之血入四互離之大腹，則婦已孕。而水火相剋，離為坎傷，且巽又為躁卦，勢難靜守，是為婦孕不育也。四來歸三，艮不復乾，則是夫不顧家；坤往居乾，坎轉傷離，則是婦不恤子，何凶如之！是宜居艮之上以御互坎之寇，坎寇下來，艮止以御之，體漸之義庶幾利耳。象曰：夫征不復，離群醜也。婦孕不育，失其道也。利用禦寇，順相保也。丑，類也。離群醜者，離否乾之群下來變坤為艮也。失其道者，坎離相爭，失夫婦相和之常道也。順相保者，變坤順為艮止，御止坎寇以保身家也。

Nine Three, with the mutual trigrams of Kan (water), symbolizing blood, entering Six Four, with the mutual trigrams of Li (fire), symbolizing the abdomen, indicates that a woman is pregnant. However, water and fire are in mutual control, and Li is harmed by Kan. Moreover, Xun (wind) is a trigram of restlessness, making it difficult to maintain a calm and nurturing environment for the fetus. This is referred to as "a woman's pregnancy does not result in birth" (pregnant but unable to carry to term). Nine Four moving down to the third position, and Gen (mountain) no longer returning to Qian (heaven), signifies that the husband is neglecting his family. Meanwhile, the K'un (earth) line moves up to occupy the position of Qian, and Kan turns to harm Li, indicating that the woman is also neglecting her child. Is there a more dangerous situation than this? Therefore, one should remain on the mountain of Gen to resist the thieves symbolized by the mutual trigrams of Kan. When the thieves from above descend, use the stillness of Gen to block them, and understand the principle of "gradual progress," which may be beneficial. The Small Image Commentary says: "The husband goes out and does not return, because he has left the group of Qian. The woman's pregnancy does not result in birth, because she has lost the proper way. It is advantageous to defend against the thieves, because it follows the harmonious protection." "Chou" means kindred or similar. "Leaving the group of Chou" refers to this line departing from the upper Qian of the "Pu" hexagram, coming down to transform K'un into Gen. "Losing the proper way" refers to Kan and Li fighting each other, losing the constant way of harmony between husband and wife. "Following the harmonious protection" refers to transforming the softness of K'un into the stillness of Gen, blocking the thieves to protect oneself and one's family.

六四：鴻于漸木，或得其桷，無咎。木又上於陸矣。四體巽，巽為木，鴻則漸之。夫鴻掌連趾，不能握木，而巽為陰木，其有寬平如桷者，可以棲止。桷，榱也。鴻或得桷，漸進有所，故無咎。象曰：或得其桷，順以巽也。順以巽者，否坤前往變巽也。

The line statement of the fourth line says: "The wild goose is gradually moving up the tree, perhaps finding a flat beam, without blame." The position of the tree is even higher than the land. The fourth line is of the nature of Xun, which represents wood. The wild goose gradually moves up the tree. The wild goose has webbed toes, which make it difficult to grasp the branches; fortunately, Xun represents soft and yielding wood, which has wide and flat branches like square beams that can be used for resting. "Jué" refers to a flat beam. The wild goose luckily finds such a flat branch, gradually finds a place to rest, so there is no blame. The Small Image Commentary says: "Perhaps finding a flat beam, it is in harmony with Xun." What is meant by "in harmony with Xun" is that the earth element of the hexagram Pu rises to become Xun (from yielding and gentle to entering with Xun).

九五：鴻漸于陵，婦三歲不孕，終莫之勝，吉。五以巽中下應艮中，是五已在艮山之上，如所謂大阜曰陵者，鴻漸於此，漸愈進矣。夫鴻之進猶女之歸，鴻漸至五則進愈高，婦俟至五則年愈大。五體巽稱婦，下求應，歷互坎互離之盡，已歷三歲。五至三為離，離為孕；四至二為坎，坎水克離，則孕仍虛。顧不孕至三歲，不為不久，終莫之勝，以歸艮男，成其配偶，靜以俟之，寧失其時，不失其禮，漸進之義至此極矣。象曰：終莫之勝吉，得所願也。得所願者，願守漸義，不肯失禮以歸也。

The line statement for the fifth line says: "The wild goose gradually reaches the hill, the woman remains childless for three years, in the end nothing can overcome her, it is auspicious." The fifth line, which belongs to the trigram Xun (Wind), corresponds with the middle lower part of the trigram Gen (Mountain), indicating that it has reached the top of the mountain. This is what the Er Ya says: "A large hill is called a 'ling'." The wild goose gradually moving up to this position is one level higher than before. The forward movement of the wild goose is like a woman getting married: as the wild goose reaches the fifth line, its position becomes higher; as the woman reaches the fifth line, her age becomes greater. The fifth line belongs to the trigram Xun, which can be called "the woman." It seeks a corresponding line downward, going through the intercalated trigrams Kan (Water) and Li (Fire) before reaching the end, which has taken three years. Counting from the fifth line to the third line forms the trigram Li, which governs pregnancy; counting from the fourth line to the second line forms the trigram Kan, which is water overcoming fire, so the pregnancy ultimately fails. However, remaining childless for three years is not a short time, and in the end, nothing can overcome her—she still marries the man represented by the trigram Gen. She patiently waits, preferring to miss the right time rather than lose proper conduct. The principle of "gradual progress" is thus fully realized here. The Small Image Commentary says: "In the end nothing can overcome her, it is auspicious," meaning that "achieving one's wish" refers to her holding fast to the meaning of gradual progress and not rushing into marriage without proper conduct.

上九：鴻漸于陸，其羽可用為儀，吉。漸進至上，無可進矣，窮極宜返，故仍歸於陸。蓋巽為進退，進而復退，鴻漸象之。且知進知退，不敢以盛滿自處，尤漸進之高致也。鴻漸若此，不第其德可貴，即用其羽為舞亦吉。儀，舞也。書曰：鳳凰來儀。象曰：其羽可用為儀吉，不可亂也。不可亂，言羽舞有序也。

The line statement for the topmost line says: "The wild goose progresses onto the land, its feathers can be used for dancing, which is auspicious." When the wild goose reaches the topmost line, there is no further place to go; when it reaches the end, it should return, so it comes back to the land. The trigram of Wind (Xun) originally signifies indecisiveness in movement, advancing and then retreating. The gradual progress of the wild goose takes this image. Moreover, knowing when to advance and when to retreat, not presuming completeness, this is even more the refined state of "gradual progress." The wild goose can achieve this, not only making its virtue precious, but even using its feathers for dancing is auspicious. "Dance" is what "yi" refers to, as mentioned in the Book of Documents with the phrase "the phoenix comes to dance." The Small Image Commentary says: "Its feathers can be used for dancing, which is auspicious, because they are not disorderly." What is meant by "not disorderly" is that when using the feathers for dancing, there is order and sequence.

兌下震上，中互坎離。泰。歸妹為三陽三陰卦，自泰來，虞氏曰乾天坤地，三之四，天地交。歸妹：征凶，無攸利。男娶女曰娶，女歸男曰歸。父主婚禮曰歸女，兄主婚禮曰歸妹。此卦下兌上震，有似長男主嫁少女者，故名歸妹。妹而曰歸，似女就男，則為失禮；歸者曰妹，是女無父，則為失時。時禮俱失，故征凶無攸利。

The hexagram "Gui Mei" has the lower trigram Dui (Lake) and the upper trigram Zhen (Thunder). In the middle, it produces the trigrams Kan (Water) and Li (Fire). It comes from the hexagram "Tai" by changing the third and fourth lines. "Gui Mei" is a hexagram with three yang lines and three yin lines. Yu Fan said that "Tai" has the lower trigram Kun (Earth) and the upper trigram Qian (Heaven). When the third and fourth lines are exchanged, it forms the image of heaven and earth interacting. The hexagram statement says, "Gui Mei, zhi xiong, wu you li." For a man to marry a woman is called "qu," and for a woman to go to a man's family is called "gui." If the father arranges the marriage, it is called "gui nu," but if the elder brother arranges it, it is called "gui mei." The hexagram "Gui Mei" has Dui below and Zhen above, which resembles the elder brother arranging the marriage of a younger sister. Therefore, it is named "Gui Mei." Calling it "mei" and saying "gui" suggests that the woman is taking the initiative to go to the man, which is against propriety. Calling the person who marries "mei" indicates that the woman is no longer under the care of her father, which is out of season. Both propriety and timing are lost, hence "zhi xiong, wu you li."

彖曰：歸妹，天地之大義也。天地不交而萬物不興，歸妹人之終始也。說以動，所歸妹也。征凶，位不當也。無攸利，柔乘剛也。卦之所以名歸妹者，以卦自泰來也。泰為上坤下乾，虞氏曰：乾天坤地，三之四，天地交，以離日坎月戰陰陽，則萬物興。乾主壬，坤主癸，日月會北，震東兌西，離南坎北，六十四卦此象最備，四時正卦，故天地之大義也。

The Commentary on the Judgment says: "Return of the maiden, this represents the great principle of heaven and earth. When heaven and earth do not interact, all things do not arise. Return of the maiden represents the beginning and end of human beings. Movement is prompted by explanation, which is the meaning of return of the maiden. A journey is dangerous, because the position is inappropriate. There is no benefit, because the softness overpowers the strength." This hexagram is called "Return of the maiden" because it comes from the hexagram Tai. Tai is with the earth below and the heaven above. Yu Fan says: Heaven is represented by Qian, earth by Kun. When the third line and the fourth line are exchanged, heaven and earth interact. Then from the mutual hexagram, the fire Li and the water Kan emerge, which represent the struggle of yin and yang, and thus all things arise. According to the method of Najia, Qian is assigned the stem Ren, and Kun is assigned the stem Gui. Both Ren and Gui are in the north, meaning the sun and moon meet in the north. Also, Zhen is in the east, Dui in the west, Li in the south, and Kan in the north. Among the sixty-four hexagrams, this one most completely represents the four directions, and thus it is the correct hexagram corresponding to the four seasons. Therefore, the Commentary on the Judgment calls it "the great principle of heaven and earth."

是因天地之交以成震兌，倘天地不交，震兌之象不見，則萬物即無自興。是歸妹乃以成此男女之交，有如天地之生萬物，乃人之終而復始，相生不已者也。祇是以卦德言，兌說震動，似感情慾之私而亡禮義之大；以卦體言，三五皆不當位，又皆以柔乘剛，失陰柔卑順之宜，而無陽倡陰隨之儀，此所以征凶無攸利也。

Because heaven and earth interact, the trigrams Zhen (Thunder) and Dui (Lake) come into being; if heaven and earth did not interact, the images of Zhen and Dui would not appear, and all things would have no beginning. Therefore, the hexagram Guimei (Return to Marriage) represents the union of male and female, just as heaven and earth give birth to all things. It is the fundamental principle of human generations coming to an end and beginning anew, continuing endlessly. However, looking at the hexagram's virtue, Dui represents joy and Zhen represents movement, so "speaking through movement" seems to be driven by private desires, thus neglecting the great principles of propriety and righteousness. Looking at the hexagram's structure, the third line and the fifth line are not in the right position, and both are yin lines riding on yang lines, losing the humility and gentleness that yin should have, as well as the proper order of male leading and female following. This is why the hexagram statement says, "Going on a journey brings danger; there is no benefit."

象曰：澤上有雷，歸妹。君子以永終知敝。雷伏澤中，今居澤上，是澤轉隨雷而動，有歸妹之象。虞氏曰：坤為永終，為敝；乾為知。三之四為永終，四之三兌為毀折，故以永終知敝。蓋言女歸之義，得其正者有終，失其正者必敝。泰坤之三為內卦之終，兌為附決，故終曰永；坤為敝，乾為知，泰乾之四為震，是知坤敝也，故敝曰知。

The Great Image says: "There is thunder above a marsh, indicating the return of a maiden. The gentleman thus learns to know the end of things." Thunder originally lies hidden within the marsh water, but now it rises above the marsh, causing the marsh to become turbulent in response. This is the image of a woman returning to follow a man, known as "returning to marry." Yu Fan says: the earth trigram has the meaning of enduring and completion, as well as decay; the heaven trigram has the meaning of clarity and discernment. The third line moving up to the fourth position signifies "enduring completion," while the fourth line moving down to the third position forms the trigram Dui, which signifies destruction. Thus, it is said "knowing the end and its decay." This means that the act of a woman marrying is only proper and can end well if it follows the right path; otherwise, it will surely lead to ruin. In the Qian trigram, the third line is the end of the inner trigram, and Dui has the meanings of attachment and breaking apart, so "end" is called "enduring." The earth trigram signifies decay, and the heaven trigram signifies clarity. In the Qian trigram, the fourth line becomes Zhen, which is the trigram of thunder, indicating that with the clarity of heaven, one can discern the decay of earth. Thus, the character "敝" is preceded by "知."

初九：歸妹以娣，跛能履，征吉。古者諸侯娶一國，則二國往媵之，以侄娣從。初以兌女居下位，兌為妾，則是所歸之妹乃娣也。娣為陪嫁，不求禮備，故不嫌於隨歸；娣以從姊，尚可待年，故不嫌於為妹。女子謂女弟曰妹，至妹為己媵則謂之娣，所以別於在母家之稱，以明同事一君之義也。

The line statement for the initial nine says: "Returning to marry as a younger sister, though lame, can walk, and going forward is auspicious." In ancient times, a prince would marry a woman from another state, and the two other states would send their daughters as bridal attendants. These attendants were the bride's niece and younger sister. The initial nine, representing a woman symbolized by the trigram Dui (Lake), is in the lowest position. Dui signifies a concubine, indicating that the "younger sister" mentioned here is actually the "attendant bride" or "娣." The role of娣 is that of a companion bride, and it does not require the full six rites of marriage, so accompanying the older sister to the marriage does not constitute a breach of propriety. The娣 is also allowed to wait until she is mature before entering the household, so marrying as a younger sister is not inappropriate. A woman refers to her younger sister as "妹," but once the younger sister becomes her attendant bride, she is called "娣" — this distinction is made to differentiate from the term used in the family, to indicate the shared status of the two sisters under one husband.

是姊為後，妹為娣，歸妹以娣，此亦嫁女之恆事。雖其分位卑賤，不能有為，然果克盡其道，亦可承助於君子。猶之跛足雖偏，倘使能履，亦有不可盡廢者。蓋五卦主為震中，震為足，初以兌之毀折上承震足，則象跛足之能履，故前征吉也。象曰：歸妹以娣，以恆也。跛能履吉，相承也。

Thus, the elder sister becomes the main wife, and the younger sister serves as the bride's attendant; "returning to marry as a younger sister" is merely a customary practice in marriage. Although the position of a younger sister is humble and may not achieve great accomplishments, if she truly fulfills her role, she can still serve and support her husband. This is like a leg that is lame and walks crookedly; if it can still walk, it still has some useful function and should not be entirely discarded. In terms of the hexagram lines, the line six in the fifth position is the main line of the entire hexagram, located in the center of the Zhen trigram, which represents the foot in the human body. The line nine at the beginning, with the image of the Dui trigram representing destruction, supports the Zhen foot, just like a lame leg that can still walk, so moving forward is actually auspicious. The "Small Image Commentary" says: "Returning to marry as a younger sister, it is consistent. A lame leg can still walk, it is harmonious."

九二：眇能視，利幽人之貞。二為互離，離為目，目主視；而二為正兌，兌為小，則為眇目。目既曰眇，則目已偏，而為互離，猶幸能視。猶之娣為嫡棄，退處永巷，春風秋扇，矢志靡他，此所謂幽人之貞，二之利如是已矣。象曰：利幽人之貞，未變常也。

The line statement for the second line says: "Blind in one eye, it is advantageous for the chaste person in seclusion." The second line belongs to the trigram of fire, which represents the eye, and since the eye is used for seeing, this suggests the ability to see. However, it also belongs to the trigram of joy, which represents smallness, combining to form a single eye that is blind. Although the eye is called "blind," its vision is already impaired, but since it also belongs to the trigram of fire, it can still see. This is like a younger sister who is discarded by the main wife and retires to a secluded place, like a fan left unused in autumn, yet remains steadfast and loyal without any other intentions—this is called "the chaste person in seclusion" (the virtue of one who remains chaste in seclusion). The benefits that the second line can obtain are limited to this. The Small Image Commentary says: "It is advantageous for the chaste person in seclusion, for the condition has not changed."

六三：歸妹以須，反歸以娣。虞氏曰：須，需也，猶待也。三原為泰之四，比近君位，是待時于歸者。今則反歸於三，變為兌上，兌為少女，是三之為娣，則以四反歸之故，故曰歸妹以須，反歸以娣也。象曰：歸妹以須，未當也。

The line statement of the sixth line three says: "Returning to marry, one waits, and then returns as a younger sister." Yu Fan explains that "须" is the same as "需," meaning to wait. Originally, the third line was the fourth line of the Tai hexagram, adjacent to the position of the ruler, belonging to the side waiting for the right opportunity to marry. Now it has retreated back to the third position, becoming the top line of the Dui hexagram, which represents a young maiden. This shows that the reason the sixth line three has become a "younger sister" is because it has moved from the fourth position back to the third. Therefore, the line statement says, "Returning to marry, one waits, and then returns as a younger sister." The Small Image Commentary says, "Returning to marry, one waits, which is not appropriate."

九四：歸妹愆期，遲歸有時。婦女之年宜少，而四居互離之上，是中女而年又加長者，則妹之歸也已過其期。愆，過也。離為日，故云期；離爻已盡，又居外卦，故云愆期。愆期則遲，遲宜待時，蓋有不以遲歸為嫌者。象曰：愆期之志，有待而行也。

The fourth line statement says: "The maiden's marriage is delayed, but she may return at a suitable time." A maiden should be young when she marries, but the fourth line is located above the mutual trigram Li, which represents a middle maiden. This year, her age has increased further, indicating that this "maiden" has already passed the appropriate time for marriage. "Qián" means to exceed or be late. Since Li represents the sun, it relates to the concept of a "period" or "time." The yao position of Li has reached its end, and the fourth line has entered the outer trigram, hence "qián qī" (delayed period). Once the period is missed, it is late, and one should patiently wait for the right opportunity, as there is no reason to regard late marriage as a fault. The Small Image Commentary says: "The intention of the delayed period awaits the right time to act."

六五：帝乙歸妹，其君之袂不如其娣之袂良，月幾望，吉。五為君位，又為震中，震為帝，震位甲乙，又為泰之坤，坤納乙，是為帝乙。帝乙歸妹，則妹亦帝之妹，帝妹亦尊，非他媵妾之比。帝乙，微子之父，或當日實有歸妹之事，故取此象。夫女歸求男，非禮之正，至於帝王嫁女，轉有紆尊降貴之美，則歸妹之吉，惟六五始足以當之。

The Line Statement of the fifth line says: "The Emperor Yi marries his younger sister, her sleeve is not as good as her younger sister's, the moon is almost full, auspicious." The fifth line represents the position of the ruler, and it is located in the center of the Zhen trigram, which represents the Emperor. Zhen is associated with the direction of Ji and Yi, and this line comes from the Tai trigram's Kun. According to the Najia system, Kun is assigned the stem Yi, thus forming "Emperor Yi." Since it is Emperor Yi marrying his younger sister, this "sister" is the sister of an emperor, of noble status, not a common concubine. Emperor Yi was the father of King Zhou and Prince Wei Zi, and there may have been a real event of marrying a sister at that time, so the Book of Changes uses this image. Normally, a woman initiating marriage with a man is not in accordance with proper etiquette, but when an emperor marries his daughter, it is considered a gesture of humility and a marriage to a minister, thus the auspiciousness mentioned in the "Return of the Sister" hexagram is only appropriate for this fifth line.

既為女君，雖衣袂之良不如其娣，而不嫌儉素，其不尚容飾有如此者。衣口為袂，泰乾為衣，變兌為口，復有互離之文，娣袂曰良，誠哉其袂良也。且滿則招損，謙乃有光，後德如月。月虧於既望，而盛於幾望。五以互坎之月下連互離之日，北坎南離，相對生明，雖在互坎之上，月光少偏，則將盈而尚未盈，較之已盈而恆恐其缺者，其象不同矣。妹而言歸，惟帝乃吉，不得以泛泛歸妹者疑其征凶無攸利也。象曰：帝乙歸妹，不如其娣之袂良也，是其位在中，以貴行也。位居五曰在中，天子之女，故曰貴行。

She, being a noble queen, has her sleeves less beautiful than those of her maid servant, yet she does not despise her plainness. She does not value appearance and clothing to such an extent. The sleeve of a garment is called "mei." In the hexagram Tai, Qian represents clothing, which transforms into Dui, representing mouth, and combined with the mutual trigrams Li, which symbolizes literary grace, thus the sleeve of the maid servant is described as "liang," meaning beautiful. Moreover, when something is full, it invites loss; humility brings brightness. The virtue of the queen should be like the moon. After the fifteenth day, when the moon is full, it begins to wane, and it is at its peak before the full moon. The line six in the fifth position, which corresponds to the moon represented by Kan, is connected downward to the sun represented by Li, with Kan in the north and Li in the south, generating light through contrast. Though the moon is above Kan, its light is slightly off-center, indicating it is nearly full but not yet completely so. Compared to the full moon that constantly fears being lost, this is quite different. Therefore, calling it "妹" (maid) and speaking of marriage is only auspicious in the royal family. One should not doubt it with the general meaning of "returning to marry," which is said to be ominous and unprofitable. The Small Image Commentary states: "The emperor Yi married his daughter, but it is not as good as the maid's beautiful sleeves. This is because her position is in the center, and she acts with dignity." Being in the fifth position is called "in the center." She is the daughter of the Son of Heaven, so it is said "she acts with dignity."

上六：女承筐無實，士刲羊無血，無攸利。震為士，兌為女。古者祭祀，婦供筐實，男親割牲。則此兌女上承震筐，虞氏曰：震為筐。震筐上仰，虛無一物，是為筐無實。則此震士以互離之戈下刲兌羊，刲，刺也。而互坎之血為互離灼乾，坎為血卦，離為乾卦，是為羊無血。筐實不供，是婦道虧，故變婦而稱女；割牲有乖，是男職缺，故變男以稱士。夫婦而曰女士，上下不應也，無攸利矣。象曰：上六無實，承虛筐也。

The line statement for the sixth line at the top says: "The woman carries a basket without anything in it, the man cuts the sheep without any blood, there is no benefit." The trigram Zhen represents the man, and the trigram Dui represents the woman. In ancient times, women were responsible for preparing the sacrificial offerings in the bamboo basket, while men personally slaughtered the animals. Here, the woman represented by Dui is holding up the basket represented by Zhen — Yu Fan says Zhen represents the basket — the diagram of the Zhen trigram (one yang line at the bottom and two yin lines above) looks like an open basket facing upward, empty and containing nothing, which is "the basket is empty." The man represented by Zhen uses the mutual trigram Li, which represents the halberd, to stab downward at the sheep represented by Dui — "刲" means to cut or stab. However, the blood represented by the mutual trigram Kan is dried up by the mutual trigram Li, which is the trigram of drying things. Since Kan is the trigram of blood and Li is the trigram of drying, it becomes "the sheep has no blood." The basket is empty, indicating the woman's duty is lacking, so instead of calling her "wife," she is called "woman"; the slaughtering is not in accordance with ritual, indicating the man's duty is lacking, so instead of calling him "man," he is called "scholar." They should be a husband and wife, but are now called "woman" and "scholar," clearly showing that the two lines are not in harmony, hence there is no benefit in going anywhere. The Small Image Commentary says: "The sixth line is empty, because it is carrying an empty basket."

離下震上，中互兌巽。泰。豐為三陽三陰卦，自泰來，虞氏曰泰二之四。豐：亨，王假之，勿憂，宜日中。盛極曰豐，滿極曰豐。豐自亨通，而豐之義惟王乃克當之。夫豐不長豐，此實可憂，然能執中以維之，豐勿過分，如日之中，豐可保也，勿須憂也。此卦為下離上震，離為日，震位東，日出東方，未遽中也，由未中以及於中，為時正多，故曰豐也。

The Hexagram of Great Wealth has the lower trigram Li (Fire) and the upper trigram Zhen (Thunder). Between them, the trigrams Dui (Lake) and Xun (Wind) emerge. It comes from the Hexagram Tai by changing the second line. The Hexagram of Great Wealth is composed of three yang lines and three yin lines. Yu Fan says that it is formed by the second line of Tai moving up to the fourth position. The Hexagram Statement says: "Great Wealth, prosperous, the king goes to it, no worry, suitable for the middle of the day." To reach the extreme of prosperity is called "Great Wealth," and to be full to the extreme is also called "Great Wealth." Prosperity itself is naturally prosperous, but the meaning of "Great Wealth" can only be undertaken by the king. Prosperity cannot remain prosperous forever, and this is indeed something to worry about; however, if one can maintain it by holding to the middle path, keeping prosperity from becoming excessive, like the sun at its zenith, then prosperity can be preserved and there is no need to worry. This hexagram has Li below and Zhen above. Li represents the sun, and Zhen is in the eastern direction. The sun has just risen in the east and has not yet reached the zenith. From the moment it has not yet reached the zenith to the moment it reaches the zenith, the period in between is long, so it is called "Great Wealth."

彖曰：豐，大也。明以動，故豐。王假之，尚大也。勿憂宜日中，宜照天下也。日中則昃，月盈則食，天地盈虛，與時消息，而況於人乎？況於鬼神乎？豐者，大也。豐何以大？王大之也。馬氏曰：假，大也。王大者何？外卦為震，內卦為離，帝出乎震，相見乎離，王居離位，南面以聽天下，嚮明而治之象也，故曰王大之也。夫豐固無不通，而豐亦不易保，豐實可憂，而聖人曰勿。然主之以離明，濟之以震動，如日方中，幽隱畢照，得處豐之宜矣，何事徒憂為也。

The Commentary on the Judgment says: "Fu means great. Illumination through movement leads to great abundance. The king takes advantage of it, emphasizing greatness. Do not worry, it is appropriate at noon, appropriate for illuminating the whole world. When the sun reaches its zenith, it begins to wane; when the moon is full, it begins to wane. The heavens and the earth are full and empty in turn, expanding and contracting with the seasons. And how much more so for human beings? And how much more so for ghosts and spirits?" Fu means great. Why is Fu considered great? It is the king who makes it great. Ma Rong said: "Jia" means great. How does the king make it great? The outer trigram is Zhen, and the inner trigram is Li. The Commentary on the Changes says: "The emperor comes forth from Zhen, and meets people at Li." The king is seated at the position of Li, facing south to govern the world. This is the image of facing illumination and governing with clarity, hence it is said that the king makes it great. Although abundance is without obstruction, abundance is not easy to maintain, and it is indeed something to be concerned about. Yet the sage says a single "wu" (do not). This is because: taking the clarity of Li as the main aspect, and using the movement of Zhen to complement it, just like the sun at its zenith, illuminating even the most hidden places. This is the proper way to handle abundance, so why worry unnecessarily?

蓋日之所以宜中者，則以日明徧照而未昃也。日居震位，日尚未出，由未出而計及於將出，既出日愈高則愈明，愈明則愈豐，至於日中則明愈大，故曰宜也。然日雖宜中，而日亦豈能長中？日居東位，是日將升；日照東方，是日巳昃。離日在下，反照震位，此日昃象也。顧日豈遽昃？惟中故昃也，中即昃之機也。

The sun is most suitable to be at the zenith because at this time its light shines evenly in all directions and has not yet begun to set. The sun is located in the position of Zhen, which is the direction of the east, and it has not yet risen. From the time it has not yet risen to the time it is about to rise, as it rises higher, it becomes brighter and more abundant. When it reaches the zenith, its brightness is at its peak, so the Commentary on the Judgment says the word "suitable." However, even though the sun is most suitable to be at the zenith, can the sun stay at the zenith forever? When the sun is in the eastern position, it is about to rise. When the sun shines on the east, it is already beginning to lean westward. The sun is in the position of Li below and reflects upward to the position of Zhen above, which is exactly the image of the sun beginning to set. But does the sun really start to set just because it is leaning westward? It is precisely because it has reached the zenith that it must begin to set — "center" itself is a sign of "leaning west."

惟月亦然，月不食於未盈而食於既盈。離下伏坎，坎為月，坎月上遇互兌之毀，則月乃缺。坎資離光，離見坎伏，亦象月食，是月之食由於盈，猶日之昃由於中也。中不長中，盈不長盈，豐亦不長豐也。於以知有盈即有虛，有消即有息。豐自泰來，泰二之四，乾變離虛，坤變震動，是為天虛地盈。泰為正月卦，變震為二月，離為五月，是為春消夏息。盈虛消息，天地與時尚且如是，而況於人？盛極衰伏，豈能長豐？而況鬼神陰相天地與時，豈能長豐乎！

The moon is also like this: the moon does not wane when it is not yet full, but rather wanes after it has become full. Beneath the line Li (Fire) there lies Kan (Water), which represents the moon. When the moon (Kan) rises and meets the destructive nature of the trigram Dui (Lake) in the interacting trigrams, the moon becomes incomplete. The moon itself relies on the light of Li (Fire) to shine, but now Li (Fire) is prominent while Kan (Water) is hidden, which is exactly the image of a lunar eclipse. This shows that the moon wanes because it has become full, just as the sun sets because it has reached its zenith. The middle heaven cannot remain in the center forever, and fullness cannot be maintained forever, so abundance naturally cannot be sustained. Therefore, there is fullness and then loss, there is decline and then growth. The hexagram Feng (Abundance) comes from Tai (Peace). The second line of Tai moves up to the fourth position, where Qian (Heaven) becomes Li (Fire) with a hollow center, and Kun (Earth) becomes Zhen (Thunder) with active movement. This represents the heavens being empty and the earth being full. Tai corresponds to the first lunar month, while the transformed Zhen corresponds to the second lunar month, and Li corresponds to the fifth lunar month. This shows that spring is in decline and summer is in growth. The waxing and waning, decline and growth, even the heavens and earth and the four seasons are like this; how much more so are human beings? When prosperity reaches its peak, it sows the seeds of decline, how can prosperity last forever? Moreover, ghosts and spirits merely assist the heavens and earth and the four seasons, how can they maintain prosperity forever?

象曰：雷電皆至，豐。君子以折獄致刑。震雷離電，威明皆至，故象豐。君子用雷之威飭刑，用電之明察獄也。初九：遇其配主，雖旬無咎，往有尚。配，對也。初四皆陽，故曰配；四為震之主爻，故曰主。初為離下，日尚未升，然與四配，已及震位，是震為主，離則遇之。夫震納庚，離納己，自庚至己則為十日，十日為旬。日出庚位，以漸上升，雖至於己，亦不為過。蓋己即離也，日至離位適為日中，故無咎，宜前往也，往有尚矣。象曰：雖旬無咎，過旬災也。初之無咎，由未過旬，過旬則災，蓋過旬即為日昃，昃故災也。

The Great Image says: "Thunder and lightning come together, symbolizing abundance. The gentleman uses this to decide cases and enforce punishment." Zhen represents thunder and Li represents lightning, both symbolizing power and clarity arriving together, hence the image of "abundance." The gentleman uses the power of thunder to regulate punishment and the brightness of lightning to examine legal disputes. The line statement of the initial yang line says: "Meeting its corresponding principal, although within a ten-day period there is no blame, going forward is commendable." "Meeting" means corresponding. The initial yang line and the fourth yang line are both yang lines, hence they are called "corresponding"; the fourth line is the main line of the Zhen hexagram, hence it is called "principal." The initial yang line is in the lower trigram Li, where the sun has not yet risen, yet it corresponds with the fourth line, which has already reached the position of Zhen. Zhen is the principal, so Li goes to meet it. According to the method of Najia, Zhen is assigned the heavenly stem "Geng," and Li is assigned "Ji." Counting from Geng to Ji takes exactly ten days, which is one ten-day period. The sun rises from the Geng position and gradually ascends; even when it reaches the Ji position, it is not excessive, because "Ji" is Li, and the sun reaching the Li position is exactly noon, so there is no blame, and it is appropriate to go forward, as going forward will be praised. The Small Image says: "Although within a ten-day period there is no blame, exceeding the ten-day period brings disaster." The initial yang line has no blame because it has not exceeded the ten-day period; once it exceeds the ten-day period, disaster follows, because after the ten-day period the sun begins to set, and when the sun slants, disaster comes along with it."

六二：豐其蔀，日中見斗，往得疑疾，有孚發若，吉。二為互巽，巽為草木，是二所豐者乃蔀也。蔀，??舒，蔀草名。離日未出，光華未露，而為草木所蔽，晦暗如故。上應震中，震為仰缶，如星之斗，時尚見之。是宜體震之行，循序前往，縱歷巽位以得疑疾，而有孚信啟發之亦吉。蓋震前為巽，巽為疑，震往之巽，故曰往得疑疾；巽前為離，離為日之中位，故曰有孚發若吉也。象曰：有孚發若，信以發志也。孚，信也。信以啟志，使之前往致豐也。

The line statement for the second line says: "Its covering is abundant, the sun is seen with the star Dou in the middle of the day, going forward leads to suspicion and illness, but with sincerity and the ability to inspire, it is auspicious." The second line belongs to the trigram Xun (Wind), which represents grass and trees. Therefore, the "abundance" referred to by the second line is the shade provided by a mat made of grass called "pu," which is also known as "zhu shu," a type of grass. At this time, the sun has not yet risen, its brilliance has not yet appeared, and it is still dark because of the obstruction by grass and trees. The second line corresponds to the middle line of Zhen (Thunder), whose shape resembles an inverted jar. This is like the Big Dipper in the sky, which can still be seen at this time. Therefore, it should follow the action of Zhen, proceeding in order. Even though it passes through the position of Xun and may cause suspicion, as long as it uses sincerity to inspire others, it will still be auspicious. This is because the front of Zhen is Xun, which signifies suspicion, so going from Zhen to Xun leads to "suspicion and illness." The front of Xun is Li (Fire), which is at the position of the noon sun, so it says "with sincerity and the ability to inspire, it is auspicious." The Small Image Commentary says: "With sincerity and the ability to inspire, it is about using sincerity to awaken the mind." "Fu" means sincerity; using one's sincerity to awaken the other's mind and encourage them to move forward and achieve abundance.

九三：豐其沛，日中見沬，折其右肱，無咎。沛沬皆水名。三為互兌，兌為澤，是豐其沛也。汪洋洶湧，莫測津涯，旭日初昇，波影激射，離在互兌之下，水溢日上，故云日中見沬。夫日惟先歷艮位，而後始出於震，由見斗以至見沬，則是已及於震而漸遠夫艮矣。如艮手而遇兌折，往前為右，故云折其右肱。為能前往以成豐，故云無咎。象曰：豐其沛，不可大事也。折其右肱，終不可用也。以卦象言之，乃為無咎；若以人事衡之，豐其沛恐其沈溺，不可以處大事；右肱已折，攜持無具，其何能為？終不可用矣。

The line statement for the third line says: "The water is abundant and overflowing, the sun appears in the mist, the right arm is broken, but there is no blame." Both "沛" and "沬" refer to names of rivers. The third line belongs to the mutual trigram Dui (Lake), and since Dui represents a marsh, it is described as "the water is abundant and overflowing." The water is vast and surging, so the shore is not visible; at sunrise, the waves shimmer in all directions. The sun is below (represented by Li, Fire) while the water above is represented by Dui, so the mist rises over the sun, hence "the sun appears in the mist." The sun always first passes through the direction of Gen (Mountain) before rising from the position of Zhen (Thunder). From "seeing the star" to "seeing the mist" indicates that it has entered the position of Zhen and is gradually moving away from Gen. Gen corresponds to the hand on the human body, and now encountering the breaking of Dui, which represents damage, and since the right hand is in front when moving forward, it is said "the right arm is broken." Because it can still move forward to achieve abundance, it is said "there is no blame." The Small Image Commentary says: "The water is abundant and overflowing, it is not suitable for great undertakings. The right arm is broken, ultimately it cannot be used." From the perspective of the hexagram, this line is without fault; but if measured by human affairs, the water is so vast and powerful, there is fear of being overwhelmed and unable to entrust with great matters; since the right arm is broken, there is no tool for carrying or holding, so what can be done? Ultimately, it is of no use.

九四：豐其蔀，日中見斗，遇其夷主，吉。二曰豐其蔀，日中見斗；四亦曰豐其蔀，日中見斗。然二之豐其蔀，則為以陰應陰；而四之豐其蔀，則為以陽居陰。二之日中見斗，則為上應震中；四之日中見斗，則為位居震初。又曰遇其夷主者，蓋四原為泰二，二往居四，始變為豐。四為震主，二亦為離主，相等，夷也。震與離遇，明動相資，此漸豐之候也，故吉。象曰：豐其蔀，位不當也。日中見斗，幽不明也。遇其夷主，吉行也。

The line statement for the fourth line says: "Its covering is full, the sun is seen with the star, encountering its equal ruler, it is auspicious." The second line also says "Its covering is full, the sun is seen with the star," but they are different: the "full covering" of the second line is a yin line responding to a yin line, while the "full covering" of the fourth line is a yang line in a yin position. The "sun seen with the star" of the second line corresponds upward to the center of the Zhen trigram, while the "sun seen with the star" of the fourth line is itself in the beginning of the Zhen trigram. The line statement also says "encountering its equal ruler," because the fourth line was originally the second line of the Tai hexagram, and when the second line moves up to the fourth position, it becomes the Feng hexagram. The fourth line is the main line of the Zhen trigram, and the second line is the main line of the Li trigram, and their importance is equal—"夷" means equal. The meeting of Zhen and Li, movement and brightness supporting each other, is exactly the time when abundance is gradually formed, so it is auspicious. The Small Image Commentary says: "Its covering is full, the position is inappropriate. The sun is seen with the star, the light is dim. Encountering its equal ruler, it is a favorable action."

六五：來章，有慶譽，吉。章，明也。震為行曰來，應二離中曰來章。初為殘夜之象，二三蔀沛之豐，日尚未出；四日將出，前行始遇夷主；至於五，則已日出於上，光明有耀，故曰來章。福慶嘉譽，惟五有之，此卦辭所謂日中者，豐之至也。象曰：六五之吉，有慶也。

The line statement of the fifth line says: "It comes forth, there is joy and praise, auspicious." "Chang" means brightness. Zhen represents movement, so it is said "comes forth"; the sixth line in the fifth position corresponds with the second line in the Li hexagram, which represents brightness. Together, this is "coming forth with brightness" (brightness coming forth). Looking at the entire hexagram: the first line represents the waning night; the second and third lines represent coarse mats and great water, with the sun not yet risen; the fourth line represents the sun about to rise, moving forward to meet an equal partner; by the time it reaches the fifth line, the sun is already high in the sky, shining brightly, so it is said "coming forth with brightness." Blessings and reputation are only enjoyed by the fifth line—this is what the hexagram statement refers to as "the sun at noon," with abundance reaching its peak. The Small Image Commentary says: "The auspiciousness of the fifth line is due to blessings."

上六：豐其屋，蔀其家，窺其戶，闃其無人，三歲不覿，凶。上則為日昃矣。日既西昃，日漸不明，而復有屋以蔽之，則暗愈甚。震為木，互兌克木為屋，上為天位，高出天際，是上之所豐者乃其屋也。夫既有屋，即有以屋為家者，而觀其家，則又蔽以??舒蔀，震為竹葦，是為蔀其家。蔽之已甚，至往就其家之戶以窺其家之人，亦闃寂而不可覿，至於三歲之久。闃，寂也。

The line statement of the top line says: "His house is grand, his family is covered, he peers through the door, and it is quiet with no one inside; for three years he has not been seen, resulting in misfortune." When reaching the top line, the sun has already set westward. As the sun is already leaning west, the light gradually becomes dim, and with the roof built above to block out the light, it becomes even darker. Zhen represents wood, and the mutual trigram Dui can overcome wood (axes and saws applied to wood), thus forming the house; the top line is the heavenly position, and the house rises high above the horizon, indicating that the "grand house" mentioned by the top line refers to his dwelling. Since there is a house, there must be someone who uses it as a home; but looking at his home, it is covered with mats repeatedly—Zhen represents bamboo and reeds, which is "covering his family." The covering is so excessive that people walk up to his door and peer inside, yet the house is completely quiet with no one inside, and this has continued for three years. "Qù" means quiet.

泰為上坤下乾，乾人坤戶，其象昭然。乃坤變為震，坤戶下塞；乾變為離，人亦不見，故曰窺其戶闃其無人。離為目曰覿，上與離遠，故曰三歲不覿。值豐之極，不能謙退自下，闢門納誨，而乃豐屋蔀家，自蔽其明，此甘於蹈凶而不知悔者也。象曰：豐其屋，天際翔也。窺其戶，闃其無人，自藏也。天際翔，言翬飛鳥革，如翱翔也。自藏者，自蔽也。

The Tai hexagram consists of the upper Kun and the lower Qian. Qian represents a person, and Kun represents a door or entrance. This image is originally clear. Now, Kun has transformed into Zhen, meaning the door represented by Kun is blocked from below. Qian has transformed into Li, meaning the person represented by Qian is no longer visible. Therefore, it is said, "Peering through the door, it is empty and silent." Li represents the eye, and seeing is called "di." The upper sixth line is the Li trigram at the farthest point from the lower Li trigram, so it is said, "Three years without seeing." Being at the peak of abundance, one does not humbly retreat and accept advice, but instead builds a tall house and closes the door tightly, thus obscuring one's own light. This is the behavior of someone who willingly moves toward danger without regret. The Small Image Commentary says, "A house built high, as if flying at the edge of heaven. Peering through the door, it is empty and silent, because it is self-concealed." The phrase "flying at the edge of heaven" refers to the description in the Book of Songs, "Like a peacock flying, like a roof with a curved eave," where the eaves rise high as if birds are flying. The phrase "self-concealed" means self-obscured.

艮下離上，中互兌巽。否。旅為三陰三陽卦，自否來，虞氏曰否三之五。姚氏曰：此本否卦，三五交易，去其本體，故曰客旅。蜀才曰：否三升五，柔得中於外，上順於剛；九五降三，降不失其正，止而麗乎明。旅：小亨，旅貞吉。旅，賓旅也，商旅也。賓旅以通往來，商旅以通貨賄，遨遊四方，靡所定處。猶夫旅人為軍眾在旗下露宿於外也，故曰旅也。艮下離上，有旅象，故卦名旅。旅行多阻，僅能小亨；旅處宜慎，貞正則吉。

The hexagram of Travel has the trigram of Stillness below and the trigram of Fire above. Between them, the interacting trigrams are Lake and Wind. It comes from the hexagram of Non-communication: the hexagram of Travel is composed of three yin and three yang lines. Yu Fan said that the third and fifth lines of the hexagram of Non-communication were exchanged. Yao Xin said: this hexagram originally comes from the hexagram of Non-communication, with the third and fifth lines exchanged, thus departing from its original form, hence called "travel." Shu Cai said: the third line of Non-communication rises to the fifth position, the yin line in the outer trigram attains the central position and moves upward in obedience to yang; the ninth line at the fifth position descends to the third position, though descending, it does not lose its correctness, thus becoming "stop and attach to brightness." The hexagram statement says: "Travel, small success, traveling with uprightness brings good fortune." The term "travel" refers to a guest or a merchant. Guests enable communication between places, merchants enable the flow of goods, wandering without a fixed dwelling. This is also like the original meaning of the character "travel" — troops gathering under a banner, camping in the open, hence called "travel." With Stillness below and Fire above, there is an image of travel, hence the hexagram is named "Travel." Being away from home brings many obstacles, allowing only small success; when staying in a foreign place, one should be cautious and maintain uprightness to achieve good fortune.

象曰：旅小亨，柔得中乎外而順乎剛，止而麗乎明，是以小亨旅貞吉也。旅之時義大矣哉。卦之所以名旅者，以卦有旅象也。旅自否來，以否之三上往居五。否三之柔原處偏位，往居於五則謂得中，五為外卦，是謂得中於外。旅之四上皆剛，否以三之坤順往居二剛之內，是謂之柔順乎剛。得中乎外，是旅之亨，而以柔順行之，是亨者為陰，陰為小，故曰小亨也。

The passage from the Commentary on the Judgment (originally titled "Xiang Yu," actually referring to the Commentary on the Judgment) says: "Travel is slightly prosperous, because the flexible line is in the middle of the outer trigram and is in harmony with the strong, it stops and adheres to brightness, thus it is slightly prosperous and the correct line is auspicious. The meaning of the time for the hexagram Travel is great indeed." This hexagram is called "Travel" because it contains the image of a traveler. The hexagram Travel is derived from the hexagram Poverty, specifically by moving the third line of Poverty up to the fifth position. The third line of Poverty was originally a flexible line in an improper position; now it moves to the fifth position, which is called "getting the middle." Since the fifth position is in the outer trigram, it is called "getting the middle in the outer trigram." The fourth line and the top line of the hexagram Travel are both yang lines. In the hexagram Poverty, the flexible line moves up to be between two yang lines, which is called "the flexible line being in harmony with the strong." Getting the middle in the outer trigram is the reason why the hexagram Travel is prosperous; yet it acts by being flexible and harmonious, indicating that the prosperity comes from the yin, which is small, hence it is called "slightly prosperous."

且以否五來居旅三，變坤為艮止；否三往居旅五，變乾為離明。旅不知止，則無以安身家；旅不能明，則無以防叵測。惟艮止麗以離明，始可以處旅也，故曰旅貞吉也。柔與止為旅之時，明與順為旅之義。知旅之時義者，處常有守，處變達權，旅之時義豈不大哉！

Now looking at it again: The fifth line of 《Pu》 descends to occupy the third position of 《Lv》，changing Kun into Gen, which represents stillness; the third line of 《Pu》 ascends to occupy the fifth position of 《Lv》，changing Qian into Li, which represents brightness. A traveler who does not know when to stop cannot find a place to settle; a traveler who lacks insight cannot guard against unexpected events. Only by combining the stillness of Gen with the brightness of Li can one maintain oneself in a state of travel, hence it is said 「Lv Zhen Ji」. Gentleness and stillness are the 'time' that travel requires; clarity and obedience are the 'righteousness' that travel demands. Those who understand the 'time' and 'righteousness' of travel can maintain integrity in ordinary times and adapt flexibly in times of crisis—how important is the 'time' and 'righteousness' of travel!

象曰：山上有火，旅。君子以明慎用刑而不留獄。火在山上，不能久處，旅之象也。君子體火之明以慎刑，體山火之不久而不留獄。蓋獄乃旅居之至困者。互兌為刑，離明以慎用之；互巽為入，入兌刑中為獄，而遇艮止，故曰不留也。初六：旅瑣瑣斯其所【句】，取災。陰居艮初，又在下位，鄙吝瑣屑，亦旅人所恆有者。陸氏曰：瑣瑣，小也。艮為小石，故曰旅瑣瑣。夫旅本寡親，則囊橐餱糧正賴侶伴之捍衛，乃以瑣瑣之故析其處所，倘有意外之虞，孰為救獲？

The Great Image says: "Fire on a mountain, traveling. The superior person thus uses punishment with clarity and caution, and does not leave cases unresolved." Fire on a mountain cannot remain for long, which is the image of a traveler. The superior person understands the brightness of fire, and uses it with care in applying punishment; he also understands that fire on a mountain cannot stay long, and thus does not accumulate cases. Because imprisonment is the most difficult situation of all in being a traveler. The mutual relations indicate兑 (Dui) as punishment, and using the clarity of离 (Li) to be cautious in employing it; the mutual relations also indicate巽 (Xun) as entering, entering the punishment indicated by兑 (Dui) is imprisonment, and before that there is艮 (Gen) indicating stopping, so it is said "not to leave." The line statement for the first six says: "Traveling with petty concerns, he brings disaster." (The original text has a note under the character "所" indicating a pause, showing Duolong'a divided the sentence here.) A yin line is in the first position of艮 (Gen) and also the lowest position of the entire hexagram, indicating being petty and stingy, being overly concerned with trivial matters, which is also a common fault of a traveler. Lu Ji says: "Suo suo" means small.艮 (Gen) is small stones, so it is said "traveling with petty concerns." Being away from home already has few relatives, and one's belongings and food depend entirely on companions for protection, yet he separates from others over trivial matters; if there is an unexpected danger, who will protect him?

災之來也，由自取矣。斯，析也，以斧析木曰斯。詩曰：斧以斯之。象曰：旅瑣瑣，志窮災也。六二：旅即次，懷其資，得童僕貞。二體正艮互巽，艮為門闕，巽以入之，旅人就舍象也。即，就；次，舍也。夫旅行於外，不可無資，二為互巽，巽為近利，是巽之資則二懷之。而旅行於外，又不可無助，二居艮中，上下相比，艮為童僕，是艮之童僕則二得之。即次懷資則身已安，童僕貞正則心又安，此旅之善者。象曰：得童僕貞，終無尤也。

Disaster comes about because of one's own actions. "Si" means to split or cut, as with an axe cutting wood. The poem from the Book of Songs, Chen Wind, "Mumen" says, "At the gate of the tomb there are thorny bushes, the axe splits them." The Small Image Commentary says, "Traveling in a petty way, the mind is exhausted and disaster comes." The line statement for the second line says, "Traveling and staying at an inn, carrying his provisions, he obtains a loyal servant." The second line is of the nature of Gen, and its interacting lines are of Xun. Gen represents gates and thresholds, while Xun signifies entering, which is the image of a traveler lodging at an inn. "Ji" means approaching or staying, and "Ci" is an inn. When traveling away from home, one cannot do without money, and since the second line is of Xun, which has the image of "nearby profit tripled," the wealth of Xun is carried by the second line. When traveling away from home, one also cannot do without help, and since the second line is in the middle of Gen, it is close to the upper and lower lines. Gen represents a servant, so the servant of Gen is obtained by the second line. Staying at an inn and carrying provisions means the body is settled; obtaining a loyal and upright servant means the mind is at peace—this is the best situation in a journey. The Small Image Commentary says, "Obtaining a loyal servant, there is no blame at the end."

九三：旅焚其次，喪其童僕，貞厲。旅貴得中，太高則不見容於人，太卑亦易招人之侮。二以得中即次，三以否五下來居艮位，既非正，又鄰離火，故焚其次。二以得中得其童僕，三以艮止上連互兌，艮之童僕而遇兌脫，是童僕已喪。艮門為離火所焚，已無居處；艮僕又因兌脫而喪，益無所依。雖云守貞，亦危厲也。象曰：旅焚其次，亦以傷矣。以旅與下，其義喪也。次焚則棲身無所，故可傷。否五降三，三居五下，故曰以旅與下，下謂童僕。卑以自處，人得玩弄之，是有宜喪之道也。

The third line statement says: "The traveler burns his lodging, loses his servants, and remains in a dangerous situation." A traveler should maintain a proper position: if one's posture is too high, one is not accepted by others; if one's posture is too low, one is easily bullied. The second line is in the middle, so it can stay in the lodging. The third line is the fifth line of the Hexagram of Non-communication that has descended to the position of the mountain, which is not in the proper position and is adjacent to the fire above, so the lodging is burned. The second line, being in the middle, can obtain servants; the third line, being the mountain that stops and connected to the intercalary trigram of the lake, the servants represented by the mountain meet the falling away of the lake, so the servants run away. The entrance represented by the mountain is burned by the fire, leaving no place to stay; the servants represented by the mountain also lose due to the falling away of the lake, making it even more helpless. At this time, even if one claims to remain steadfast, it is still dangerous. The Small Image Commentary says: "The lodging is burned, which is also a wound. Because the traveler is with the lower, the meaning of losing is present." The lodging is burned, leaving no place to stay, so it is said to be a wound. The fifth line of the Hexagram of Non-communication descends to the third position, and the third is below the fifth, so it is said "the traveler is with the lower," where "lower" refers to the servants. If one lowers oneself too much, others will mock and play with one, which inherently means one should lose the servants.

九四：旅于處，得其資斧，我心不快。人無無事為旅者，人之為旅原非得已，則旅固不可久處。處，止也。四則居離之初，下鄰正艮，離下伏坎，又為互巽。虞氏曰：巽為處。在艮之上，艮為止，入艮門而止之，是為旅于處。得巽利以為資，得離兵以為斧。巽資得則無窘乏之虞，離斧得則有禦侮之器，旅者如是，似可少慰。祗是坎心伏於離下，旅愁擾擾，未能愉快耳。象曰：旅于處，未得位也。得其資斧，心未快也。

The fourth line statement says: "Traveling in a place, obtaining provisions and tools, my heart is still not at ease." No one would travel without cause; people are forced to be away from home, so staying away is not suitable for a long time. "Place" means staying. The fourth line is at the beginning of the Li hexagram, with the Gen hexagram directly below it. Below Li is Kan, and it also belongs to the mutual hexagram Xun. Yu Fan says that Xun represents "place." The fourth line is above Gen, which represents stopping. Entering the door represented by Gen and stopping there is called "traveling in a place." It obtains the wealth represented by Xun as provisions and the weapons represented by Li as tools. With the wealth of Xun, there is no worry of poverty; with the weapons of Li, there are tools to resist bullying. A traveler at this point seems to be able to feel a little more at ease. However, the heart represented by Kan is still hidden below Li, and the worries of being away from home continue to trouble the mind, so one cannot truly be happy. The Small Image Commentary says: "Traveling in a place, not yet in the right position. Obtaining provisions and tools, the heart is still not at ease."

六五：射雉一矢亡，終以譽命。五以否三上往為離，下應艮中，又在互巽互兌之上。干氏曰：離為雉，巽為木、為進退，艮為手，兌為決，有木在手，進退其體，矢決於外，射之象也。顧否之三陰既已往前居五，而否之五陽亦遂下來居三。否原以互巽之木飾以乾金成為此矢，今變為離，是離雉得而乾矢亡矣。

The Line Statement of the fifth line says: "Shooting a pheasant with one arrow, ultimately resulting in a good reputation." The fifth line is formed by the third line of the Hexagram of Non-communication moving upward to form the structure of Li (Fire). It corresponds downward to the center of Gen (Mountain), and is located above the interacting trigrams Xun (Wind) and Dui (Lake). Gan Bao explains that Li represents a pheasant, Xun represents wood and movement forward and backward, Gen represents the hand, and Dui represents decision-making. Together, these elements form the image of holding a wooden pole in the hand, moving forward and backward, and shooting an arrow from the hand — precisely the image of archery. Now consider: the yin line of the third line of the Hexagram of Non-communication has moved upward to occupy the fifth position, so the yang line of the fifth line of the Hexagram of Non-communication moves downward to occupy the third position. Originally, the Hexagram of Non-communication used the wooden pole of the interacting trigram Xun, combined with the arrowhead of Qian (Heaven), to form an arrow. Now, however, it has transformed into Li, so the pheasant represented by Li is captured in the hand, while the arrow represented by Qian is lost.

然一矢之亡甚微，而所得之雉乃大。禮曰：士贄雉。有雉為贄，則可以見君行義，而不慮禮儀之缺。且在兌口之上則有譽，下連互巽則有命，故曰終以譽命。此彖傳所謂順乎剛、麗乎明者，此旅之小亨者也。象曰：終以譽命，上逮也。逮，及也。上逮者，否三上及五也。

However, losing one arrow causes little loss, yet shooting a wild chicken brings great gain. The Book of Rites says: the gift of a wild chicken is used as a token of introduction when gentlemen meet. With a wild chicken as a token, one can present oneself before the king and perform appropriate rites and rituals befitting one's status, without worrying about neglecting proper etiquette. Moreover, the sixth line is located above the position of the trigram Dui (Lake), which symbolizes speech, hence it brings praise; it is connected downward to the trigram Xun (Wind), which represents commands, hence it brings a title or rank. Therefore, it is said, "Finally attaining praise and a title." This is exactly what the Commentary on the Judgment refers to as "following the strength of the yang" and "attached to brightness," which corresponds to the actual meaning of "small success" in the卦 of Travel. The Small Image Commentary says: "Finally attaining praise and a title, reaching upwards." "Dai" means to reach or attain; "reaching upwards" refers to the third line of the卦 of Opposition ascending to the fifth position.

上九：鳥焚其巢，旅人先笑後號咷，喪牛于易，凶。人之羈旅，亦猶鳥之棲巢，鳥巢愈高則勢愈危，人旅愈亢則禍愈烈。上以離火下應艮闕，離為飛鳥，為火，其於木為科上槁，槁木火燃，復有巽風以鼓之，廬舍俱毀，延及鳥巢，鳥既無托，人將焉歸？始以居眾之上，下鄰兌說，喜極而笑；繼以為火所焚，下應巽號，悲極而咷。迨乎風止火熄，重尋舊物，離牛且喪，其餘可知，此旅之至凶者矣。

The line statement of Upper Nine says: "A bird burns its nest, a traveler first laughs and then wails, loses an ox in the easy path, and it is ominous." A person traveling away from home is like a bird building a nest in a tree: the higher the nest, the more dangerous the situation; the more arrogant the traveler, the more severe the misfortune he invites. Upper Nine has the fire trigram (Li) above, corresponding downward to the mountain trigram (Gen) symbolizing gates and thresholds. The trigram Li represents flying birds and fire. The "Commentary on the Trigrams" says that it represents "a branch with a hollow trunk and a dry top" in the context of trees. Once the dry wood is set on fire, and the wind (Xun) blows from the side, the houses are all burned down, and the fire spreads to the bird's nest—the bird has nowhere to rest, and where can a person return? At first, he is high above all others, with the joy (Dui) below, reaching the peak of his happiness and laughing aloud; then the houses are burned down, and the cry of sorrow corresponds to the wind (Xun), reaching the peak of his grief and wailing aloud. When the wind stops and the fire dies out, he turns back to search for his old belongings, and even the ox symbolized by Li is lost; the rest is self-evident—this is the most dangerous situation in a journey away from home.

象曰：以旅在上，其義焚也。喪牛于易，終莫之聞也。旅宜柔順，而在上者驕亢過甚，豈能謹慎以防患於未然？人縱灼見及此，而彼訑訑拒人，亦無前席進規者。回祿為災，乃其宜也。又以離反坎，耳終莫得聞喪牛之由焉。

The Small Image Commentary says: "With a traveler on top, its meaning is burning. Losing a cow in ease, ultimately no one hears about it." A traveler by nature should be gentle and compliant, but this person, high above others, is overly arrogant. How can he be cautious and vigilant to prevent trouble? Even if others see through this, his "proclamation-like" arrogance, as described in the Mencius, which can repel people from a distance, has already kept them away, so no one is willing to approach and offer advice. The fire god Huilu brings disaster, which is exactly what he deserves. Moreover, the Li hexagram reversed becomes Kan, and Kan represents the ear. Therefore, he will ultimately not hear the reason for losing his cow.

【巽下巽上，中互離兌】重巽，純卦。巽：小亨，利有攸往，利見大人。乾索坤初為巽，初陰為主，陰小故亨亦小；陰宜前行，故利有攸往；陰宜從陽，故利見大人。彖曰：「重巽以申命。剛巽乎中正而志行，柔皆順乎剛，是以小亨，利有攸往，利見大人。」

The hexagram "Xun" has both the upper and lower trigrams as Xun, and the lines two to four form the trigram "Li," while the lines three to five form the trigram "Dui." Since both trigrams are Xun, it is a "pure hexagram" without any other elements. The hexagram statement says: Xun, there is slight success, it is favorable to go somewhere, and favorable to meet a great person. The trigram Xun is formed when the trigram Qian takes the first line from Kun, so the line "Chilu" (initial six) is the main line of the hexagram. Yang is great and Yin is small, so the main line being small means success is also small, hence it is called "small success." Yin is at the very bottom, its trend is to move forward, so it is favorable to go somewhere. Yin should also be submissive to Yang, so it is favorable to meet a great person. The Commentary on the Judgment says: When two Xun trigrams are stacked together, it represents the repeated declaration of orders. Yang is strong and submissive to the middle and correct path, thus his will is fulfilled, and all the Yin lines are also submissive to Yang, hence there is slight success, it is favorable to go somewhere, and favorable to meet a great person.

一陰伏二陽之下曰巽，《雜卦傳》曰「巽，伏也」；一陰入二陽之下曰巽，《說卦傳》曰「巽，入也」。無微不入者惟風，故巽又為風。風行有聲，是以王者之令曰風聲；風行動物，是以王者之令曰風動，故巽又為令。令者，命也，命惟申而人始知之。卦為重巽，巽命重申，而其丁寧告誡亦云至矣，而僅曰小亨者，則以令為治世之具，而非治世之源。古之王者以德化民，必世百年始克淪肌浹髓，深入腠理；若徒以令求之，畏法者有人，玩法者亦有人。畏法者猶非格心，而玩法者尚不能革面，小康可期，化成難致，故曰小亨也。

The trigram Xun is formed when a yao of yin is hidden beneath two yao of yang, hence it is called Xun. Therefore, the "Zagua Zhuan" says, "Xun is hidden." When a yao of yin intrudes beneath two yao of yang, it is also called Xun, so the "Shuogua Zhuan" says, "Xun is entering." There is nothing in the world that can enter everywhere like wind, so Xun also symbolizes wind. When wind blows, it produces sound, hence the king's decree is called "feng sheng" (wind sound); when wind blows, it moves all things, hence the king's decree is called "feng dong" (wind movement). Thus, Xun also symbolizes government orders. The term "ling" (order) is the same as "ming" (command). A command must be repeatedly explained so that the people can understand it. This hexagram has both upper and lower trigrams of Xun, which symbolizes government orders being repeatedly proclaimed. Its careful admonitions are thorough; yet the hexagram statement merely says "xiao heng" (minor success), because government orders are only a tool for governance, not the source of governance. Ancient kings who ruled by virtue needed thirty or even a hundred years to influence the people, just as medicine permeates the skin and reaches the flesh. If governance is only achieved through orders, then those who fear the law may exist, as well as those who violate the law. Those who fear the law have not yet reached inner rectitude, while those who violate the law cannot even change their outward behavior. Thus, temporary peace may be expected, but a great transformation of customs is difficult to achieve, hence it is said "xiao heng."

夫巽亨所以小者，以陰為主故也。陽大陰小，巽為一陰二陽，一陰居下，志在於行，而中正之剛又巽之。二剛在外，足以有為，而在內之柔又順之。剛巽於柔，則柔前往無阻，故攸往利也；柔順於剛，剛為大人，柔得見之以為柔主，故見大人利也。

The reason why the卦 of Xun (Wind) is said to have only minor success is because the entire hexagram is dominated by yin lines. Yang represents the greater, yin the lesser. Xun is composed of one yin line and two yang lines. The single yin line is at the bottom, with a will to move forward, while the yang line in the middle is willing to yield to it. The two yang lines above are strong enough to act, yet the inner yin line is willing to submit to them. Since the yang lines are willing to yield to the yin, the yin can move forward without obstruction, hence it says "favorable to go somewhere." When the yin line is willing to submit to the yang, the yang is called "the Great Man," and the yin can see and take it as its master, hence it says "favorable to see the Great Man."

象曰：「隨風，巽。君子以申命行事。」隨，從也。卦為重巽，後巽從前巽，故曰隨風。申命行事者，荀氏曰：「巽為號令，兩巽相隨，故申命也。」法教百端，令行為上，貴其必從，故曰行事也。初六：進退，利武人之貞。巽為進退，初為巽主，陰柔在下，故進退焉。夫事成於斷而敗於疑，宜以剛勇濟之，如武人之貞正則利矣。象曰：「進退，志疑也；利武人之貞，志治也。」治，理也，言志決則事治也。

The Great Image Commentary says: Wind following wind is the image of the Hexagram of Wind. The gentleman thus understands that he should repeatedly issue commands and carry out affairs. "Following" means to follow, and since both the upper and lower trigrams of the hexagram are Wind, one wind follows another, hence "following the wind." Regarding "repeatedly issuing commands and carrying out affairs," Xun Shuang said: "Wind symbolizes orders, and two winds following each other signify repeatedly issuing commands." The methods of education and laws are numerous, and the most important is the implementation of orders. Its value lies in being definitely obeyed, hence "carrying out affairs." The line statement for the first line says: Either advancing or retreating, it is appropriate to hold firm like a warrior. Wind indicates indecision in advance and retreat, and the first line is the main line of the hexagram. Being yin and soft in the lowest position, it hesitates in advance and retreat. Success comes from decision, and failure from hesitation. One should use strength and courage to overcome this, holding firm like a warrior, which is beneficial. The Small Image Commentary says: "Indecision in advance and retreat indicates uncertainty of mind; it is appropriate to hold firm like a warrior, to bring order to the mind." "Order" means to manage, meaning that once the mind is decided, affairs become orderly.

九二：巽在床下，用史巫【句】，紛若，吉，無咎。宋氏曰：「巽為木，二陽在上，初陰在下，床之象也。」二無應於上，退而據初，心在於下，故曰巽在床下也。初陰過柔，二巽初陰，則初之進退多疑，二亦同之。夫有疑則貴決，而決疑則用史巫。史掌卜筮，巫司禱祝，史巫兼用，則事紛紜雜亂者咸歸順理。若，順也。二體互兌，兌為巫、為口舌、為附決，故象史巫。如是則事之疑者以有決而斷，奮然思起，不甘卑巽，故吉無咎也。象曰：「紛若之吉，得中也。」

The line statement for the second line says: "Humility is hidden beneath the bed, employing historians and shamans, and all chaotic matters become orderly, resulting in good fortune without fault." Song Zhong explains: "Xun symbolizes wood, with two yang lines above and one yin line below, forming the image of a bed. The second line has no proper correspondence above, so it retreats to lean on the first line. Its thoughts are focused below, hence 'Xun is beneath the bed.' The first line is overly yin and soft, and the second line humbly yields to it. The first line is naturally hesitant and indecisive, and the second line follows suit. When there is doubt, the key is decisiveness, and to resolve doubts, historians and shamans are used. Historians manage divination, and shamans manage prayers. Using both, chaotic matters become orderly. 'If' signifies order. The second line is in the interlocking trigram Dui, which symbolizes shamans, speech, and decision-making. Thus, the image of historians and shamans appears. With decisive judgment, doubtful matters are resolved, and people become vigorous and resolute, not content with mere humility and softness, hence good fortune without fault. The Small Image Commentary says: 'Chaotic matters ultimately result in good fortune because the second line is in the center and follows the middle path.'"

九三：頻巽，吝。三居內外之間，下巽接上巽，故曰頻巽。夫陽居陽位，原不能巽，惟不能巽，力欲求巽，故至於頻。蓋由內卦已終，頻巽而仍不得巽，致困窮也，吝矣。象曰：「頻巽之吝，志窮也。」六四：悔亡，田獲三品。古者田獵所以講武。四之承乘皆剛，且近五位，五為大人，四宜輔之。觀彼巽陰似宜有悔，能與陽比則悔已亡。蓋四為正巽，又為互離互兌，以離之甲冑戈兵入於巽草之中，兌為毀折、為刑人，刑殺禽獸，所獲孔多，三品咸備。三品者，《禮》所謂一為乾豆、二為賓客、三為充君之庖也。四宜從五，此卦辭所云利有攸往者。象曰：「田獲三品，有功也。」

The third line statement says: "Repeatedly yielding, there is regret." The third line is at the junction of the inner and outer trigrams. The inner trigram is巽, which follows the outer trigram also巽, so it is called "repeated yielding" — yielding repeatedly. A yang line in a yang position is naturally strong and vigorous, and by nature does not yield. Because it cannot yield naturally, it makes a special effort to yield, thus appearing as repeated yielding. Moreover, the inner trigram ends at this point, and repeated efforts to yield still fail to achieve yielding, leading to hardship and thus regret. The Small Image Commentary says: "The regret of repeated yielding is due to a blocked mind." The fourth line statement says: "Regret disappears, hunting yields three types of game." In ancient times, hunting was for military practice. The fourth line is supported by the fifth line and rests on the third line, both of which are yang. It is also close to the fifth line, which is called "the great man." The fourth line, being yin, is in the trigram of巽, which seems to suggest regret, but since it is close to the yang lines, regret disappears. The fourth line is in the main trigram of巽, and also in the interacting trigrams of离 and兑.离 represents armor and weapons, entering the grassland represented by巽, while兑 represents breaking and punishment, thus killing and capturing animals, obtaining much. The three types refer to what is mentioned in the Book of Rites: the best is used for sacrifices, the middle for guests, and the lowest for the royal kitchen. The fourth line should follow the fifth line, which is exactly what the hexagram statement says: "It is advantageous to go somewhere." The Image Commentary says: "Hunting and obtaining three types is an achievement."

九五：貞吉，悔亡，無不利，無初有終，先庚三日，後庚三日，吉。五居中位則貞吉，五在巽上不牽於陰則悔亡。五以陽居陽位，此卦辭所謂大人可以為所欲為者，故無不利。雖下近四陰，而陽剛勝柔，可以力行不疑。先庚三日，丁戊己也；後庚三日，辛壬癸也。甲乙為十干之初，壬癸為十干之終，巽初為陰，是無甲乙，故曰無初；巽上皆陽，是有壬癸，故曰有終。無初則剛而能決，不下繫於一陰之私；有終則巽而能立，自克當九五之位，故吉也。象曰：「九五之吉，位正中也。」

The line statement for the fifth line (nine in the fifth): If one maintains correctness, it is auspicious, regret disappears, and there is no disadvantage; there is nothing at the beginning but there is something at the end; three days before the day of 'Geng' and three days after the day of 'Geng', it is auspicious. The fifth line occupies the central position in the upper trigram, so it is correct and auspicious; it is in the upper position of Xun, not dragged down by the yin lines below, so regret disappears. The fifth line, with a yang line in a yang position, is exactly the 'great man' mentioned in the hexagram statement, capable of taking action freely, so there is no disadvantage. Although it is adjacent to the yin line at the fourth position, yang overcomes yin, so it can act boldly without hesitation. 'Three days before Geng' refers to the days of Ding, Wu, and Ji, and 'three days after Geng' refers to the days of Xin, Ren, and Gui. Ji and Yi are the first of the ten heavenly stems, and Ren and Gui are the last; the first line of Xun is yin, equivalent to having no Ji or Yi, so it is said 'there is nothing at the beginning'; the upper trigram of Xun is entirely yang, equivalent to having Ren and Gui, so it is said 'there is something at the end'. Without 'beginning', it is strong and decisive, not bound by the private affection of a single yin line; with 'end', it is humble and self-reliant, naturally suitable for the position of the fifth line, so it is auspicious. The Small Image Commentary says: 'The auspiciousness of the fifth line is because it occupies a correct and central position.'

上九：巽在床下，喪其資斧，貞凶。初為床之下，二以比初曰巽在床下；上以窮極返初，曰巽在床下。夫巽已少果決之才，而床下尤非振作之地。二陽得中，又體互兌，猶可用史巫以成巽德之吉；若上則祇宜安居自守。巽卦已終，是喪巽利之資；位出互離之外，是喪離兵之斧。資斧所以濟巽之窮，喪之則巽極無倚，雖貞亦凶，蓋過乎巽則有失無得也。象曰：「巽在床下，上窮也；喪其資斧，正乎凶也。」正，貞也，言雖正亦凶。

The line statement for the top nine (上九) says: When humility is so extreme that one hides beneath the bed, losing wealth and tools, even maintaining correctness brings danger. The first six (初六) is beneath the bed, and the nine two (九二), being close to the first six, says "the wind is beneath the bed." The top nine, however, turns back downward due to reaching the extreme, and also says "the wind is beneath the bed." The wind trigram (巽) originally lacks decisiveness, and being beneath the bed is not a place for vigorous action. The nine two is a yang line in the central position, and is in the interchanging trigram of the joy (兑), so it can consult historians and diviners to resolve doubts, achieving the auspiciousness of the wind trigram. The top nine, however, should only remain content and self-restrained. The wind trigram ends here, equivalent to losing the wealth it relies on; its position is outside the interchanging trigram of the brightness (离), equivalent to losing the weapons represented by the brightness trigram. Wealth and weapons are used to relieve the hardship of the wind trigram. Losing them means the wind trigram, having reached its extreme, has no support, so even maintaining correctness brings danger—because excessive humility leads only to loss and no gain. The Small Image Commentary says: "Hiding beneath the bed is the extreme of humility; losing wealth and tools is why even being correct still brings danger." "Correct" is "贞," meaning although one maintains correctness, danger still occurs.

【兌下兌上，中互巽離】重兌，純卦。兌：亨，利貞。乾索坤上為兌，二陽內藏，一陰外見，陰柔接物，不失於剛暴，故曰亨；但恐失內陽之正也，故勖以利貞。彖曰：「兌，說也。剛中而柔外，說以利貞，是以順乎天而應乎人。說以先民，民亡其勞；說以犯難，民亡其死。說之大，民勸矣哉！」

The lower trigram of the Hexagram "Dui" is Dui, and the upper trigram is also Dui. The lines two to four form the trigram "Xun," and the lines three to five form the trigram "Li." Since both upper and lower trigrams are Dui, it is a pure hexagram. The Hexagram Statement says: Dui, smooth and favorable for holding to the correct path. The trigram Dui is formed when the upper trigram Kan takes the top line from the lower trigram Kun. Two yang lines are hidden within, and one yin line is visible outside. By using yin and flexibility to interact with others, one does not become overly aggressive, hence it is "smooth." However, there is a fear of losing the inner yang and the correct path, so it encourages "favorable to hold to the correct path." The Commentary on the Judgment says: Dui means joy. The strong and vigorous is in the center, while the flexible and yielding is on the outside. By being joyful and holding to the correct path, it follows the heavenly way and responds to human hearts. Using joy to lead the people first, the people forget their toil; using joy to lead them through hardship, the people forget life and death. Joy has such great power that the people naturally encourage each other.

兌象為澤，兌德為說。澤，水匯聚也。水氣屬陰，二陰外見、一陽中實則象流水，故坎象為水；一陰上見，下有窒塞不能旁洩則象止水，故兌象為澤。說，悅懌也。兌為口舌，而兌又以一陰居二陽之上，剛體中實，柔知外見，如人之光澤其顏，喜動辭色然者。且德惠生民曰膏澤，文飾政教曰潤澤，是澤亦有說意，故兌德為說。

The trigram Dui represents a marsh and signifies joy. A marsh is the gathering of water. Water belongs to the yin; two yins are visible on the outside, while one yang is actually in the middle, which resembles flowing water, hence the trigram Kan represents water. One yin is visible above, and the lower part is blocked and cannot flow out sideways, which resembles still water, hence the trigram Dui represents a marsh. "Say" means joy. Dui symbolizes speech and the mouth, and Dui is also a yin line located above two yang lines: yang within is solid, yin outside is expressive, just like a person whose face is bright and joy is expressed through words. Moreover, nurturing the people with virtue is called "gaoze" (nourishing dew), and embellishing government and education with culture is called "runze" (moistening), so the character "ze" itself contains the meaning of joy. Therefore, the virtue of Dui is joy.

夫說固自亨通，而說又貴貞正。天道無私，則說宜順乎天；人心至實，則說宜應乎人。上為天位，上六居之，是為順天；中為人位，六三居之，是為應人。順天應人，兌說如此，可謂貞矣。雖然，說之貞又有進也。陽剛為君，陰柔為民，君上使民實以勞民，民惜其力，即怨其勞；若以兌貞先之，雖兌澤象坎，而不若坎體上下皆虛，坎之勞卦變為兌說，是民亡其勞也。

Joy is naturally smooth and unimpeded, but joy is especially valuable when it is sincere and upright. Heaven is impartial, so joy should follow the way of Heaven; the human heart is most sincere, so joy should respond to the people's hearts. The top line represents the position of Heaven, and the line 'Six at the Top' occupies it, which is 'following Heaven's way'; the third line represents the position of people, and the line 'Six in the Third' occupies it, which is 'responding to people's hearts.' Following Heaven above and responding to people below, the joy of the trigram Dui has reached this level and can be called 'sincere.' Although this is so, there is a further level to the sincerity of joy. Yang is like the ruler, and Yin is like the people; when the ruler employs the people, it is actually burdensome to the people, and the people cherish their strength, thus resenting this burden. If one can first promote the sincere joy of Dui in advance, the situation would be different: although Dui is symbolized by a marsh and shares the category of water with Kan, its structure is not like Kan, which has both upper and lower lines empty. The 'Commentary on the Hexagrams' calls Kan the 'Labor Hexagram.' Now the laborious Kan has become the joyful Dui, and the people thus forget their toil.

兌本乾體，乾索坤上以成兌，坤為死，坎為險難，兌下塞坎以犯之，祇見兌說，不見坎難，一陰僅得坤之一體，而陽多於陰，是民亡其死也。顧勞與死，民豈能無故而忘，惟交相勸勉，庶幾忘之。卦為兩兌，兌口互相告語，有勸象。夫勸民以說猶恐民違，至於民不待勸而自相勸，是惟不徇私情、咸喻公義乃可能也，洵非說之大不至此。

The trigram Dui originally comes from the trigram Qian: Qian approaches Kun to take the top line and forms Dui. Kun symbolizes death, and Kan symbolizes danger; Dui is formed by filling in the lower line of Kan and thus challenging the danger. People only see the joy of Dui, but do not see the hardship of Kan. Moreover, Dui contains only one yin line, which is only part of the body of Kun. There is more yang than yin, so it is said that the people have forgotten about death. However, how can labor and death be forgotten without reason? Only when people encourage each other can they almost forget. This hexagram consists of two Duies stacked on top of each other, like two mouths talking to each other, which resembles the image of encouragement. Using joy to guide the people is still afraid that the people will disobey; when the people do not need encouragement but encourage each other themselves, then it is necessary that everyone does not act on personal feelings and all understand justice. This is not the result of joy reaching its greatest extent, but it cannot reach this level.

象曰：「麗澤，兌。君子以朋友講習。」麗，耦也。《周禮》：「麗馬一圉，八麗一師。」又兩也。《聘禮》曰：「上介奉幣，儷皮。」《士冠禮》曰：「主人酬賓，束帛儷皮。」麗與儷同。卦為重兌，故曰麗澤；二兌同類，故云朋友；兌口同言，故云講習。初九：和兌，吉。說中節謂之和。卦有四陽，惟初不比陰，得說之正，故曰和兌吉。象曰：「和兌之吉，行未疑也。」未疑者，言不繫於陰也。

The Great Image Commentary says: two lakes connected together form the image of the Dui hexagram; the gentleman thus thinks of gathering with friends to discuss and study. "Li" means to be paired. The Book of Rites says, "Two horses make up one group, eight pairs make up one master," so one "Li" refers to two horses. The Book of Rites, Ceremony of Visitations, says, "The upper intermediary presents the gifts, with paired skins," and the Book of Rites, Ceremony of the Adult Son's Hairpin, says, "The host presents gifts to the guest, with a bundle of silk and paired skins" — "Li" and "Li" are the same character. This hexagram has two Dui trigrams stacked together, so it is called "Li Ze" (paired lakes); the two Dui trigrams are of the same kind, so it is called "friends"; the two Dui mouths speaking together, so it is called "discussing and studying." The line statement for the first nine: harmonious joy, auspicious. Joy that is in harmony with propriety is called "he." The entire hexagram has four yang lines, and only the first nine is not adjacent to a yin line, thus attaining the correct harmony, so it is said "He De, Ji" (harmonious joy, auspicious). The Small Image Commentary says: "He De is auspicious because its actions have no doubts." What is meant by no doubts is that it is not attached to a yin line.

九二：孚兌，吉，悔亡。二則比三陰矣，然居內卦之中，陽中為孚，故曰孚兌。兌說有孚，是能正其志、不牽於私意者，故吉悔亡也。象曰：「孚兌之吉，信志也。」六三：來兌，凶。三居兩兌之間，內兌將終，外兌又至，故曰來兌。兌宜無私，說來自外，溺於說矣，故凶。象曰：「來兌之凶，位不當也。」

Nine Two Line Statement: With sincerity and joy, it is auspicious, and regret disappears. Nine Two is adjacent to Six Three's yin, but it resides in the center of the inner trigram. A yang line in the center is called 'faithfulness,' which is sincerity. Therefore, it is called 'Faithful Joy.' Joy with sincerity indicates a person who can maintain a proper mind and is not swayed by personal desires, hence it is auspicious and regret disappears. The Small Image Commentary says: 'Faithful Joy is auspicious because it is sincere in heart.' Six Three Line Statement: It brings joy, but it is dangerous. Six Three is located between two Dui trigrams; the inner Dui is about to end, and the outer Dui is about to come. Therefore, it is called 'Coming Joy.' Joy should arise from selflessness, but now joy comes from outside, leading to being immersed in seeking approval, hence it is dangerous. The Small Image Commentary says: 'Coming Joy is dangerous because its position is inappropriate.'

九四：商兌未寧，介疾有喜。鄭氏曰：「商，隱度也。」四為互巽，巽為不果，故曰商兌。夫事待商度則未寧，未寧則有疾，而疾之有則由於介，蓋四居上下之介故也。然與五同體，終不下比於三陰，得兌說之正，故有喜。象曰：「九四之喜，有慶也。」

The fourth line statement says: Repeatedly pondering whether to be joyful, the mind is restless; if one can clearly distinguish and guard against faults, there will be joy. Zheng Xuan explains: "Shang means secretly considering." The fourth line is located within the mutual trigram Xun, which is characterized by indecisiveness, hence "Shang Dui." Matters require repeated consideration, leading to a restless mind; a restless mind gives rise to illness, and the origin of illness lies in the character "Jie," because the fourth line is situated at the boundary between the upper and lower trigrams. However, it shares the upper trigram with the fifth line, and thus does not descend to closely connect with the third line's yin, thereby attaining the correct path of Dui's joy, hence there is joy. The Small Image Commentary says: "The joy of the fourth line brings good fortune."

九五：孚于剝，有厲。上為兌主，與六三同。然三介眾陽之間，則說猶不足以惑人；至於上為兌之極，兌陰剝陽，則如以柔克剛，浸潤不驟，將有入之至深而人尚不覺者。受其剝削，不惟不疑，轉孚信之。陽居外卦之中而信及上陰，是誤信也，故危厲。象曰：「孚于剝，位正當也。」上六：引兌。此兌主也，是牽引眾人以為說者。不能引人以道，而徒事容說，非兌之正矣。象曰：「上六引兌，未光也。」

The line statement for the fifth line says: Sincerely trusting the one who is eroded and yang, there is danger. The sixth line at the top is the main trigram of Dui (Lake), and the sixth line in the third position is also a yin line. However, the sixth line in the third position is sandwiched between many yang lines, so its flattery is not enough to deceive others. The sixth line at the top, however, is at the extreme of Dui, using yin to erode yang, like using softness to overcome firmness. It gradually seeps in without being abrupt, often penetrating deeply without people noticing. Being eroded by it, people not only do not suspect it, but instead sincerely trust it. The fifth line, being a yang line in the middle of the outer trigram, gives trust to the yin line above, which is a mistaken trust, hence there is danger. The Small Image Commentary says: "Trusting the eroded one is because its position is exactly at the top of the fifth line." The line statement for the sixth line at the top says: Leading people to flatter. The sixth line at the top is the main trigram of Dui, and it is the one who leads people to flatter and please. If one does not guide people with the right path, but only pleases them through appearance and words, then it is not the correct way of Dui. The Small Image Commentary says: "The sixth line at the top leads people to please, but its way is not extensive."

慧珠閣原本，岫巖多隆阿雯溪。周易下經（六）：渙、節、中孚、小過、既濟、未濟。

This volume is based on the original edition from Hui Zhu Ge, authored by Duolong'a, a native of Xiuyan, who goes by the style name Wenxi. This section interprets the sixth part of the lower canon of the Zhou Changes, sequentially covering the six hexagrams: Huàn, Jié, Zhōngfú, Xiǎoguò, Jìjì, and Wèijì.

【坎下巽上，中互艮震】否：渙為三陰三陽卦，自否來。《九家易》曰：「此本否卦。」虞氏曰：「否四之二。」渙：亨，王假有廟，利涉大川，利貞。渙，水流散貌，凡物之散者皆曰渙。物有患其積滯者，必因散而始通，渙自得亨。而以巽上坎下卦象觀之，有王象，有廟象，有大川象。廟則宜假，川則宜涉，但假廟恐或黷於祭祀，涉川恐或不避險阻，故利貞也。

The hexagram "Huan" has the lower trigram Kan (Water) and the upper trigram Xun (Wind). The second to fourth lines form the trigram Gen (Mountain), and the third to fifth lines form the trigram Zhen (Thunder). This hexagram comes from the hexagram "Pu" by changing the fourth and second lines. "Huan" is a hexagram with three yin lines and three yang lines, originating from "Pu." The "Nine Families Commentary" says, "This hexagram originally comes from 'Pu.'" Yu Fan says, "The fourth line of 'Pu' and the second line are exchanged." The hexagram statement says, "Huan, smooth; the king comes to the ancestral temple, it is favorable to cross a great river, and favorable to maintain the correct path." "Huan" refers to the appearance of water flowing apart; anything that disperses is called "Huan." Things that suffer from blockage and obstruction must become smooth again through dispersion, so "Huan" itself brings smoothness. Looking at the trigram structure with Xun above and Kan below, there is the image of a king, the image of an ancestral temple, and the image of a great river. When there is an ancestral temple, one should personally visit it; when there is a river, one should cross it. However, personally visiting the ancestral temple may lead to excessive worship and disrespect, and crossing a great river may lead to reckless advancement without avoiding dangers, so it also says "favorable to maintain the correct path."

彖曰：「渙，亨，剛來而不窮，柔得位乎外而上同。王假有廟，王乃在中也。利涉大川，乘木有功也。」巽與坎無所為渙，而卦之所以名渙者，以陰陽本聚，至此則渙，故名渙也。蓋渙自否來，否為乾上坤下，陰陽類聚，乃四與二易，散否之陽下來成坎，又散否之陰上往為巽。坎為通，通則不窮，則此不窮者由於陽剛下來故也。巽以一陰上同二陽，則四為陰。否之四原非陰，陽居於四未為得位，坤二之四，柔始得位於外。是三陽外聚非渙，而四陽下來始為渙；三陰內聚非渙，而二陰上往始為渙。惟渙則剛柔始有相濟之美，故渙亨也。

The Commentary on the Judgment says: The hexagram of Dispersing is able to be smooth and unimpeded because the yang lines have come down to the lower trigram but have not reached a state of hardship and destitution, and the yin lines in the upper trigram have attained proper positions and are moving upward to align with the yang. "The king comes to the temple" means that the king is in the central position. "It is advantageous to cross a great river" means that by using a boat made of wood one can succeed. If we look at the trigrams of Wind and Water separately, they themselves do not imply dispersing. However, this hexagram is called Dispersing because yin and yang were originally gathered together, but here they have dispersed. The hexagram of Dispersing comes from the hexagram of Non-communication: Non-communication has Heaven above and Earth below, with yin and yang each gathering together. Now the fourth line and the second line have exchanged positions, causing the yang of Non-communication to descend and form the trigram of Water, and the yin of Non-communication to ascend and form the trigram of Wind. The nature of Water is to be open and unobstructed, and openness prevents hardship and destitution, and this "not being destitute" is precisely due to the yang descending. Wind is a yin line below that moves upward to align with two yang lines, so the fourth line becomes yin. Originally, the fourth line of Non-communication was not yin; yang was in the fourth position but was not in the proper place. The second line of Earth ascended to the fourth position, and thus the yin line attained a proper position in the upper trigram. Therefore, three yang lines gathered above do not constitute dispersing, but the descent of the fourth line of yang does make it dispersing; three yin lines gathered below do not constitute dispersing, but the ascent of the second line of yin does make it dispersing. Only when they have dispersed can the strong and the weak mutually support each other, so Dispersing is able to be smooth and unimpeded.

夫四既因渙為柔，亦即連三柔以成互艮；二既因渙為剛，亦遂合兩陰以成正坎。艮為宗廟，坎為大川，廟則宜假，川則宜涉。蓋五為君位象王，艮為門闕象廟，坎為隱伏象鬼神，艮為少男，坎為中男，互震為長男，同處廟中。王以艮手持巽白茅，用坎酒灌地以降鬼神，此王格有廟象也。

The fourth line has become yin due to dispersion, and together with the yin of the sixth line in the third position, it forms the mutual trigram Gen (Mountain). The second line has become yang due to dispersion, and together with the yin above and below, it forms the main trigram Kan (Water). Gen symbolizes the ancestral temple, and Kan symbolizes a great river: if there is a temple, one should go there personally; if there is a river, one should cross it. Looking more closely: the fifth line represents the king's position, symbolizing the king; Gen represents gates and thresholds, symbolizing the ancestral temple; Kan represents concealment, symbolizing ghosts and spirits; Gen is the young male, Kan is the middle male, and the mutual trigram Zhen (Thunder) is the elder male. The king, represented by Gen, holds the white reed symbolized by Xun (Wind), and uses the wine symbolized by Kan to pour on the ground to summon the spirits — this is the image of the hexagram "The King Comes to the Temple."

坎為水，互震正巽為木，巽繩為纖，艮手持之，巽風助之，有乘風破浪、雲帆飛渡之槩，此利涉大川象也。鬼散無憑，而於假廟聚之；人散難收，面於涉川聚之。假廟者敬則心不敢渙，涉川者險則力不敢渙，是假廟涉川皆所以濟渙也。

The trigram Kan represents water. The interacting trigrams Zhen (Thunder) and Xun (Wind) both represent wood. Xun's symbol of a rope represents a thin cord, which is held by Gen (Mountain) symbolizing a hand. Meanwhile, Zhen's symbol of wind assists it further. This creates an image of great momentum, like sailing through turbulent waters with the wind at one's back, which is the image of "advantageous to cross great rivers." When ghosts and spirits are scattered and have no place to rely on, they are gathered by visiting the ancestral temple. Similarly, when people's hearts are scattered and difficult to control, they are united by crossing great rivers together. Visiting the ancestral temple instills reverence, preventing disorder. Crossing great rivers in perilous conditions instills vigilance, preventing negligence. Thus, both visiting the temple and crossing rivers are methods to restore order and unity.

象曰：「風行水上，渙。先王以享于帝立廟。」風行水上，波瀾散流，渙之象也。先王以享于帝立廟者，荀氏曰：「謂受命之王收集散民，上享天帝，下立宗廟也。」上為天位帝象，艮手持巽茅灌坎酒於地以享之；艮為門闕，上覆巽木，下居坎坤，立廟象也。

The Great Image Commentary says: Wind blowing across water, this is the image of the Hexagram of Dispersing; ancient kings thus held sacrifices to heaven and established ancestral temples. Wind moving across water causes waves to spread out and flow in all directions, which is the image of dispersing. Regarding 'sacrificing to the heavenly deity and establishing temples,' Xun Shuang said: 'This refers to the king who has received the mandate of heaven gathering the scattered people, offering sacrifices to the heavenly deity above and establishing ancestral temples below.' The top line represents the heavenly position, symbolizing the heavenly deity; the hand, represented by Gen, holds the reeds, represented by Xun, and pours the wine, represented by Kan, onto the ground for sacrifice. Gen also symbolizes gates and gateways, with wood, represented by Xun, covering the top and resting on Kan and Kun below, which is the image of establishing ancestral temples.

初六：用拯馬壯，吉。物渙宜拯，拯渙用馬，馬復為壯者，則渙可濟。蓋初與二比，即賴二拯，二為坎中，坎馬美脊，是壯馬也。拯渙在初，其勢易為，故不言渙而祇言拯，拯則吉也。象曰：「初六之吉，順也。」九二：渙奔其機，悔亡。二自否之四來，有似下來求安者，故曰奔。夫安身莫如機，二因渙居於此，則為奔其機。虞氏曰：「坎為棘、為矯輮，震為足，輮棘有足，艮肱據之，憑機之象也。」幾俗作機。《春秋傳》曰：「設機而不倚。」有所憑依，雖渙不危，故悔亡。象曰：「渙奔其機，得所願也。」

The line statement for the first line (初六) says: A strong horse is used for rescue, which is auspicious. When things are scattered, rescue is needed, and rescue of scattered things depends on a horse, which is strong, so the scattered can be restored. The first line is adjacent to the second line (九二), and thus depends on the second line for rescue; the second line is the central line of Kan, and the "Commentary on the Changes" says that the horse symbolized by Kan is a "beautiful spine" horse, which is a strong horse. Initiating rescue at the beginning of dispersal makes the situation easiest to handle, so the line statement does not mention "dispersal" but only "rescue," and being able to rescue brings auspiciousness. The "Small Image Commentary" says: "The auspiciousness of the first line is because it is gentle and yielding." The line statement for the second line (九二) says: In times of dispersal, rushing to one's support, regret disappears. The second line comes from the fourth line of the hexagram Pu, which is similar to descending in search of a place to rest, so it is said "rushing." The best support is the support, and the second line is in this position due to dispersal, which is "rushing to the support." Yu Fan says: "Kan symbolizes thorny wood and bent wood, Zhen symbolizes feet, and bent thorny wood with feet, with the arm and elbow (symbolized by Gen) supporting it, forms the image of the support." The character "几" is commonly written as "机." The "Spring and Autumn Commentary" says: "Setting up a support but not leaning on it." Having something to rely on, even in times of dispersal, is not dangerous, so regret disappears. The "Small Image Commentary" says: "Rushing to the support in dispersal is obtaining what one desires."

六三：渙其躬，無悔。三與上應，志在濟渙，所謂事君致身者也。荀氏曰：「體中曰躬。」鞠躬盡瘁，如渙其躬以救渙者，故無悔。象曰：「渙其躬，志在外也。」外謂上也，渙惟三上相應，故志在外。六四：渙其群，元吉；渙有丘，匪夷所思。否上三陽為群，乃四下之二，則三陽之群渙矣，故曰渙其群。夫群則非渙，渙似不群，不知古大臣經理天下，必散盡眾民朋黨，乃克成大同之治。至渙之已久，而私意盡化，人心固結，實有成邑成都、一聚而不可動搖者，此渙有邱象也。四體互艮，艮為山稱邱。當其為群，人孰欲渙；及其已渙，似難再聚。則此以渙為聚之道，是非常人思慮之所能及也。夷，平常也。此渙之元吉者。象曰：「渙其群元吉，光大也。」

The line statement for the third line says: dispel one's own private thoughts, there is no regret. The sixth line in the third position corresponds with the ninth line at the top, and the heart is devoted to rescuing the scattered. This is the kind of person mentioned in the Analects of Confucius, the "Learning and Practice" chapter, which says, "Serving the ruler with one's whole self." Xun Shuang said: "The middle part of the body is called 'gong'." To bow one's body and exhaust one's efforts, like this, to give up one's own self in order to save the scattered, thus there is no regret. The small image commentary says: "Dispersing one's self, the mind is outside." "Outside" refers to the top line; in the hexagram of涣, only the third line and the top line correspond with each other, so the mind is outside. The line statement for the fourth line says: disperse the group of friends, great good fortune; in the state of dispersion, it turns into a hill, which is not something ordinary people can think of. In the hexagram of否, the top three yang lines form a group, now the fourth line descends to the second position, and the group of three yang lines disperses, so it is said "disperse its group." Forming a group is not dispersion, and dispersion seems not to form a group; yet one does not realize that in ancient times, ministers governing the world must first disperse all the groups of the people, in order to achieve the great harmony. When dispersion has lasted long, private intentions are completely gone, and the people's hearts become firmly united, and indeed, a city or a state may suddenly gather and become unshakable, which is the image of "disperse and form a hill." The fourth line is in the interacting trigram of艮, which symbolizes a mountain, so it is called a hill. When they were still forming a group, who would be willing to disperse; but when they have already dispersed, it seems difficult to gather again. Therefore, the principle of dispersing to gather is not something ordinary people can think of. "Yi" means ordinary. This is why the hexagram of涣 has "great good fortune." The small image commentary says: "Dispersing the group and achieving great good fortune, this is the brightness and grandeur of the way."

九五：渙汗其大號，渙王居，無咎。五為巽中，巽為命令，有王者欲通天下壅塞、銷天下之錮蔽、發號施令之象焉。《九家易》曰：「宣佈號令，百姓被澤，若汗之出於身不還反也。此本否卦，體乾為首，來下處二成坎水，汗之象也。」陽稱大，故曰渙汗其大號也。夫王者豈可言渙，然以大號言渙，則渙汗又為王者宜有之渙也。王者如此，居之無咎矣。象曰：「王居無咎，正位也。」上九：渙其血，去逖出，無咎。逖，遠也。渙至於上，則渙已極，雖下與三應，三體坎為血，而上已渙其血，去已遠矣，是出險不肯蹈危也，故無咎。象曰：「渙其血，遠害也。」害謂坎血，遠害者去逖出也。

The line statement for the fifth line says: Like perspiration, the sovereign issues a great decree, dispersing all that has been accumulated by the sovereign, without fault. The fifth line is in the middle position of Xun, which symbolizes command, so there is an image of the sovereign clearing obstructions throughout the world and removing blockages to issue decrees. The "Nine Schools Commentary on the Yi" says: "Announcing decrees, the people receive blessings, just as sweat leaves the body and does not return. This hexagram originally is the Hexagram of Not Being, with Qian symbolizing the head, descending to the second position to form Kan water, which is the image of sweat." Yang is called "great," so it is said "huan han qi da hao." How can the sovereign talk about dispersion? However, using a great decree to express dispersion, this "huan han" is precisely the dispersion the sovereign should have. When the sovereign can do this, occupying his position, there is no fault. The "Small Image Commentary" says: "The sovereign resides without fault, because he resides in the correct position." The line statement for the top line says: Dispersing blood-like calamity, moving far away, without fault. "Ti" means far. When dispersion reaches the top line, it has reached its extreme; although the top line is in correspondence with the third line, the third line belongs to the body of Kan, which symbolizes blood, but the top line has already dispersed this blood-like calamity and moved far away, thus escaping danger and unwilling to return to danger, so there is no fault. The "Small Image Commentary" says: "Dispersing the blood, is moving far from harm." The so-called harm is the blood symbolized by Kan; moving far from harm is "qu ti chu."

【兌下坎上，中互艮震】泰：節為三陽三陰卦，自泰來。虞氏曰：「泰三之五，天地交也。」節：亨，苦節不可貞。節，竹約也，言竹之節有如約束然者，是以物有約束皆曰節。水歸於澤亦有約束之義，故兌下坎上之卦亦曰節。夫奢易致窮，而節則崇儉，儉易有餘，不為物困，故亨。然節貴適中，倘過為節制，則阻塞難行，其節苦矣，苦節不可貞守也。

The hexagram "Jie" has the lower trigram Dui and the upper trigram Kan. The second to fourth lines form the trigram Gen, and the third to fifth lines form the trigram Zhen. It comes from the hexagram Tai by changing the third line. "Jie" is a hexagram with three yang lines and three yin lines, derived from Tai. Yu Fan said, "In the hexagram Tai, the third line moves up to the fifth position, indicating the communication between heaven and earth." The hexagram statement says: "Jie, smooth; a harsh restraint should not be held on to." The term "Jie" originally refers to the joints of bamboo, which act as constraints on the bamboo stem. Therefore, any constraint on things is called "Jie." Water flows into a marsh, which also implies constraint, so the hexagram with Dui below and Kan above is also called "Jie." Excessiveness easily leads to poverty, while restraint promotes frugality. Frugality leads to abundance, avoiding being trapped by material things, hence smoothness. However, restraint should be moderate. If restraint is excessive, it leads to blockage everywhere, making the restraint harsh and unbearable. A harsh restraint should not be held on to.

彖曰：「節亨，剛柔分而剛得中。苦節不可貞，其道窮也。說以行險，當位以節，中正以通。天地節而四時成，節以制度，不傷財，不害民。」節何以亨也？蓋節自泰來，泰卦陰陽類聚，乃三升為五、五降為三，則剛柔分散而不聚。泰五為陰，今以三陽往易，則剛得中位。分剛為坎，分柔為兌，水匯澤中，水有限制，故象節也。泰乾為施，施過則奢；泰坤為吝，過儉又固；易為坎中，象節得中，故曰節亨也。

The Commentary on the Judgment says: The hexagram of Restraint is able to be smooth and unimpeded because the strong and the weak are each in their proper positions and the yang is in the center. The strict restraint is not to be held on to because its path has come to an end. To carry out difficulties with a joyful heart, to be in a proper position and to know restraint, to hold the center and be upright, thus achieving smoothness. Heaven and Earth have limits, thus the four seasons are in order. To use regulations to impose limits, then there is no harm to wealth and no injury to the people. Why is Restraint able to be smooth? Because Restraint comes from the transformation of the hexagram of Great Crossing. In the hexagram of Great Crossing, the yin and yang are each grouped together. Now the third line rises to the fifth and the fifth line descends to the third, so the strong and the weak are separated and no longer grouped together. In the hexagram of Great Crossing, the fifth line was originally yin, now it is replaced by the yang of the third line, so the yang is in the center. The separated yang becomes Kan (Water), and the separated yin becomes Dui (Lake). Water gathers in the lake, thus water is limited, so it is taken as an image of Restraint. In the hexagram of Great Crossing, Qian (Heaven) is the one giving, but giving too much becomes extravagant; Kun (Earth) is the one being stingy, but being too stingy becomes narrow-minded. Now it becomes Kan in the center, which symbolizes Restraint in the center, so it is said, "Restraint is smooth."

夫節以中為則，不及者失之，過者亦失之。不及固不得謂節，過中雖亦名節，而其節獨苦。苦與甘反，苦為火氣，甘為土氣，泰上為坤為土，坎得坤中，故五之節曰甘。卦至於上則道已窮，道窮則變，坎下伏離，離火炎上，故上之節曰苦。即以水氣衡之，水生於西而旺於北，死於東南。當其初生，源泉混混，不舍晝夜，取以供酌，清澄寒冽，故水以流動為甘；至已朝宗，水行已窮，失其本性，積成斥鹵，故水以死敗為苦。

The concept of moderation is based on the center. Failing to reach it is a loss, and exceeding it is also a loss. Falling short is not considered moderation; exceeding the center, although also called moderation, is a bitter kind. Bitterness is opposite to sweetness: bitterness belongs to fire, and sweetness belongs to earth. The Tai hexagram has the earth (Kun) as its upper trigram, and the middle line of the hexagram comes from Kun. Therefore, the moderation in the Nine in the Fifth position is called "sweet moderation." When the hexagram reaches the top line, its path has reached its limit. When the limit is reached, change is desired. Beneath the Kan line, there is the Li trigram, which represents fire. Fire rises upward, so the moderation in the Six at the Top position is called "bitter moderation." Judging by the nature of water is similar: water is born in the west, thrives in the north, and dies in the southeast. When it is first born, it flows continuously, day and night, clear and cold, so water's flowing is sweet. But when it reaches the sea as described in the "Book of Documents: Yu Gong," its journey is complete, and it loses its original nature, forming salt and alkali land, so water's dying is bitter.

是節為束縛世人之具，似坎險之不可踰越，惟以兌說濟之，說以行險，節得其中，庶幾亨通，不至於窮而多窒也。推之泰原為坤乾，是為天地；三五相易，互震為春，正兌為秋，上坎為冬，伏離為夏，是四時因節而成也。而坎又為法律，兌為附決，則是節以制度也。惟有節則財始能裕，民始能安。泰乾為金曰財，而易為兌金，財仍不傷；泰坤為眾曰民，而易之為坎，坎亦為眾，民仍不害，則節固可行也，不必取鑑於苦節而疑節難通矣。

Thus, moderation is a tool that binds people, like the danger of water, difficult to overcome; only by using the joy of the trigram Dui can it be balanced, and by carrying out difficulties with a joyful heart, moderation can achieve the middle path, thus being prosperous and not reaching an impasse. Further down, the Tai hexagram is originally with the earth above and heaven below, representing heaven and earth; after the third and fifth lines are exchanged, the interacting trigrams form Zhen (Thunder) representing spring, the main trigram Dui (Lake) representing autumn, the upper trigram Kan (Water) representing winter, and the hidden trigram Li (Fire) beneath Kan representing summer. This is the meaning of "heaven and earth regulate and the four seasons are formed." Kan also symbolizes law, and Dui symbolizes judgment and choice, which is the meaning of "moderation through established systems." Only through moderation can wealth and resources be abundant and the people be at peace. In the Tai hexagram, the heaven (乾) belongs to metal and represents wealth, which becomes Dui (also metal), so wealth is not lost; the earth (坤) represents the people, which becomes Kan (also representing the people), so the people are not harmed. This shows that moderation is entirely feasible, and one should not doubt the path of moderation simply because of the mention of "severe moderation."

象曰：「澤上有水，節。君子以制數度，議德行。」水歸於澤，未盈則受，既盈則溢，節之象也。君子制度數、議德行，皆體節義。數，數計，如一十百千之類；度，法度，如寸丈咫尺之類。泰坤為眾象數，為均象度，變為坎之法律以制之；泰乾為德，乾行至健，變為兌之口舌以議之。

The Great Image Commentary says: Water on a marsh is the image of the Hexagram of Moderation; the gentleman uses this to establish measures and evaluate virtue. Water flows into the marsh, receiving what it can hold and overflowing when full, which is the image of Moderation. The gentleman establishes measures and evaluates virtue, all based on understanding the principle of Moderation. "Number" refers to counting, such as one, ten, hundred, thousand, etc., while "measure" refers to standards, such as inch, zhang, zhi, chi, etc. The Hexagram of Great Crossing has the trigram坤 (Earth) symbolizing abundance, hence it is associated with "number," and also signifies fairness, hence it is associated with "measure," transforming into the law represented by the trigram坎 (Water) to regulate them. The trigram乾 (Heaven) in the Hexagram of Great Crossing symbolizes virtue, and its vigorous movement becomes the speech represented by the trigram兑 (Lake) to discuss and evaluate it.

初九：不出戶庭，無咎。泰乾為闢戶為人，變為兌則人與戶俱隱；雖上與四應，四體為坎，坎為宮象庭，而前未及互震，是震足未行至前庭也，蓋慎密之至也，故無咎。象曰：「不出戶庭，知通塞也。」居節之初，不宜妄行，惟知通塞之宜，始能塞所當塞而不出也。

The line statement for the initial yang line (Initial Nine): Not stepping out of one's own courtyard, there is no fault. In the Qian trigram, which symbolizes the door and people, when it transforms into Dui, both the door and the person disappear. Although the Initial Nine corresponds with the fourth yin line (Six in the Fourth), which belongs to the Kan trigram, symbolizing the dwelling, it can be likened to the courtyard. However, the Initial Nine has not yet reached the mutual trigram Zhen, meaning the foot represented by Zhen has not yet reached the front courtyard. This is the extreme of careful and thorough consideration, hence there is no fault. The Small Image Commentary says: "Not stepping out of the courtyard, is understanding when to be open and when to be closed." Being at the beginning of the Jié hexagram, one should not act rashly. Only by understanding the proper measure of openness and closure can one close off properly when needed and not go out.

九二：不出門庭，凶。二之前為互艮，艮為門庭，以互震之足前行出之，則得節之時義矣。蓋初宜節以守己，而二宜節以立行，倘復不出門庭，是自坐困失時也，凶矣。象曰：「不出門庭凶，失時極也。」虞氏曰：「極，中也。」言失宜出之時也。

The line statement for line two (nine in the second): Not going out of the gate, is dangerous. The line two is preceded by the mutual trigrams of mountain (gen), which symbolizes the gate and courtyard. Using the trigram of thunder (zhen), which represents the foot, moving forward corresponds to the meaning of the hexagram of regulation. The line one (nine at the beginning) should use regulation to hold on to itself, while line two should use regulation to establish action. If it still does not go out of the gate, then it is self-imposed confinement and missing the opportunity, hence dangerous. The Small Image Commentary says: "Not going out of the gate and being dangerous, is missing the middle of the opportunity." Yu Fan says: "Extreme is the middle." This means missing the appropriate time to go out.

六三：不節若，則嗟若，無咎。三居兌上，澤滿則溢，如人極奢之後漸至困苦，而深悔其不節，互震之聲出於兌口，是嗟若也。由是變奢為儉，亦可謂善補過者，故無咎。象曰：「不節之嗟，又誰咎也。」六四：安節，亨。四與初應，坎水歸就兌澤，已無氾濫之虞，而且互震將終，上遇艮止，則是不待勉強、自然受節者，故曰安節。陰柔得位，不溢法度，可以輔五以節制天下，而所向無阻也。象曰：「安節之亨，承上道也。」

The line statement for the third line says: If one does not restrain oneself, one will lament and have no fault. The third line is in the upper position of the trigram Dui (Lake), which represents a pool. When the water in the pool is full, it will overflow. This is like a person who becomes excessively extravagant, gradually falling into hardship, and then deeply regrets not having practiced restraint earlier. The sound of the trigram Zhen (Thunder), which is part of the interacting trigrams, comes out from the mouth represented by Dui (Lake), which is expressed as "lamenting." Thus, changing from extravagance to frugality can be considered as someone who is good at correcting mistakes, hence having no fault. The Small Image Commentary says: "Not knowing restraint and lamenting, who can blame one for that?" The line statement for the fourth line says: Being content with restraint brings success. The fourth line corresponds with the first line, and the water of the trigram Kan (Water) flows into the pool of the trigram Dui (Lake), so there is no fear of flooding. Moreover, the trigram Zhen (Thunder) is nearing its end here, and above it is the trigram Gen (Mountain), which represents stopping. This is a person who naturally accepts restraint without being forced, hence called "content with restraint." It is a yin line in a proper position, not exceeding the rules, and can assist the fifth line in restraining the world, thus achieving success without obstacles. The Small Image Commentary says: "The reason contentment with restraint brings success is because it follows the way of the fifth line above."

九五：甘節，吉，往有尚。五在泰為坤，坤為土，甘為土氣；五在節為坎，坎為泉，泉水亦甘，此得中之節也，故曰甘節。夫味甘則適口，節甘則宜人，前往則被澤者多，故曰有尚。象曰：「甘節之吉，居位中也。」上六：苦節，貞凶，悔亡。上為坎終，道窮則變，坎下伏離，離火上炎，則反甘為苦，故曰苦節。夫節至於苦，則固陋艱難，在己先不自適，而且吝嗇過甚，易致眾怨，固守不變，實有因節得禍者，故曰貞凶。祇是愛惜物力，自奉有餘，不致暴殄天物，故悔亡也。象曰：「苦節貞凶，其道窮也。」

The line statement for the fifth line (Nine in the Fifth): Sweet moderation brings good fortune, and going forward will be praised. In the Qie (Moderation) hexagram, the fifth line is associated with Kan (Water), which symbolizes a spring, and the taste of spring water is sweet—this is moderation in the center, hence called "sweet moderation." A sweet taste is pleasant, and sweet moderation is suitable; advancing in this way brings many people's favor, hence it is said "there is praise." The Small Image Commentary says: "Sweet moderation is auspicious because it is in the central position." The line statement for the sixth line at the top (Six at the Top): Bitter moderation, if held fast to, brings misfortune, and regret disappears. The sixth line at the top is the end of Kan (Water), and when the path is exhausted, change is necessary. Beneath Kan lies Li (Fire), which rises upward and scorches, turning sweet into bitter, hence it is called "bitter moderation." Moderation to the point of bitterness is narrow and difficult, making one's own life uncomfortable, and excessive stinginess easily invites the resentment of others; persisting in this way indeed brings misfortune through moderation, hence it is said "holding fast brings misfortune." However, it still values resources and has enough for itself, so it does not waste things, hence regret can disappear. The Small Image Commentary says: "Bitter moderation held fast brings misfortune because its path has reached its end."

【兌下巽上，中互艮震】中孚為乾卦離之變體，重畫離象。離體中虛象舟，故卦辭曰涉川；內外卦之中爻皆實，故卦曰孚。中孚：豚魚吉，利涉大川，利貞。中實為孚，巽上兌下，二五得中，又為陽剛，故卦名中孚。夫惟孚則物應，豚魚可感；抑惟孚則行通，大川可涉。倘拘於一偏，孚亦有失，故又曰利貞。

The hexagram Zhong Fu has the lower trigram Dui and the upper trigram Xun. The lines two to four form the trigram Gen through mutual interaction, and the lines three to five form the trigram Zhen through mutual interaction. Zhong Fu is a variation of the main hexagram Li, which is transformed by doubling each of the three lines of Li. Li consists of yang, yin, and yang; when doubled, it becomes yang-yang, yin-yin, yang-yang, which is exactly Zhong Fu. The middle of Li is empty, which can be likened to a boat, so the hexagram statement says "crossing rivers." Both the inner trigram and the outer trigram have solid yang lines in their central positions, hence the name "Fu." The hexagram statement says: Zhong Fu, even small pigs and fish can respond, which is auspicious; it is favorable to cross great rivers and to maintain uprightness. The middle being full is "Fu." Xun is above and Dui is below, with the second line and the fifth line each occupying the central position, and both being yang lines, hence the name "Zhong Fu." Only through sincerity can all things respond, even pigs and fish can be moved; only through sincerity can actions be smooth, even great rivers can be crossed. If one clings to a single aspect, sincerity may be lost, hence it also says "favorable to uprightness."

彖曰：「中孚，柔在內而剛得中，說而巽，孚乃化邦也。豚魚吉，信及豚魚也。利涉大川，乘木舟虛也。中孚以利貞，乃應乎天也。」傳曰「中孚，信也」，則中孚謂之信。顧信為人言，言尚未出，則信猶藏於中，如鳥伏卵者然，故不得顯名曰信，而惟曰孚。夫內有孚誠者則中多虛，如卦體之二柔在內；而內有孚誠者則言必實，如二五之陽剛得中。體兌之說，以巽順行之，可以教化邦國。雖邦國不易言化，而以孚信將之，則無不化者。至於物亦可感，險亦可濟，則孚得矣。

The Commentary on the Judgment says: The hexagram of Middle Sincerity has yin and flexibility within and yang and strength in the middle positions. Inside it is pleasing, outside it is harmonious, and sincerity can thus move the states. "The pig and fish are auspicious" means sincerity reaches even the pig and fish. "It is advantageous to cross great rivers" means riding on a wooden boat whose hollow interior supports it. If Middle Sincerity is also advantageous to maintain correctness, then it corresponds to the heavenly way. The Miscellaneous Commentary says "Middle Sincerity is trust," so Middle Sincerity is called trust. However, the character "trust" is composed of "person" and "speech," meaning that before words are spoken, sincerity still resides in the heart, like a bird sitting on its egg to hatch it. Therefore, it cannot yet be clearly called "trust," but only "sincerity." A person who holds sincerity in his heart usually has a hollow heart, like the two yin lines within the hexagram. A person who holds sincerity in his heart will speak truth, like the two yang lines in the second and fifth positions each occupying the middle. By taking the joy of the trigram兑 (Dui) as its body and using the compliance of the trigram巽 (Xun) to promote it, it can teach the states. Although the states are not easily moved by influence, if they are supported by sincerity, nothing cannot be transformed. Extending this, things can be moved, and dangers can be crossed, then one truly attains "sincerity."

物維何？豚魚是也。此卦上為巽風，下為澤水，豚感風生，魚育澤內，且巽亦為漁，豚亦水物。鄭氏曰：「亥為豕，豚為豕之小者。」豚魚冥頑，極難感通，至於信感豚魚，則物之靈於豚魚者可知矣，此信及豚魚之說也。險維何？大川是也。兌澤瀦匯，散以巽風，風行水上則水欲溢，水底風生則風倍激。木居澤內，原有舟象，而卦又為兼畫之離，象舟之虛者。虛舟行於澤上，復有巽風助之，則川可涉。至於川亦可涉，則事之易於涉川者勿論矣，此利涉大川之說也。

The term 「物」 refers to animals, specifically pigs and fish. This hexagram has the trigram Zhen (Wind) above and Dui (Lake) below. Pigs are born from the wind, and fish grow in lakes, while Zhen also symbolizes fishing. Pigs are also water animals. Zheng Xuan said, "The亥 (Hai) belongs to the pig, and a pig is a small pig." Pigs and fish are dull and insensitive, making them the hardest to influence. If even pigs and fish can be moved by sincerity, then beings with greater intelligence and sensitivity can certainly be influenced—this is the meaning of 「信及豚鱼」. The term 「险」 refers to great rivers. The lake (Dui) accumulates water, which is dispersed by the wind (Zhen). Wind on the water causes it to overflow, and wind beneath the water intensifies the current. Wood in the lake naturally resembles a boat, and this hexagram also features a double image of Li (Fire), symbolizing the hollow belly of a boat. An empty boat floating on the lake, aided by the wind, can cross the great river. If one can cross a great river, then crossing smaller rivers is naturally easier—this is the meaning of 「利涉大川」.

是知心非虛不能應物，故中孚之卦體中虛；心非實無以任事，故中孚之卦體外實。虛貴得位，惟四以陰居陰，不比三以應初；實貴得中，惟五以陽居陽，不比上以應二。五為天位，四土應之，即為應天。天道至誠，應天以為孚，則孚正矣，故曰利貞也。

From this we can see that the mind must be empty to respond to external things, so the structure of the Zhongfu hexagram has a hollow center; the mind must be solid to bear responsibilities, so the outer part of the Zhongfu hexagram is solid. Emptiness is valuable when it is in the right position, and exactly, the sixth line, which is a yin line, occupies a yin position, not closely relating to the sixth line but instead corresponding to the first line. Solidity is valuable when it is in the center, and exactly, the ninth line of the fifth position, which is a yang line, occupies a yang position, not closely relating to the top line but instead corresponding to the second line. The fifth line is the heavenly position, and the sixth line is below it, responding to it, which is called 'responding to heaven'. The heavenly way is extremely sincere, using a heart that responds to heaven as trustworthiness, and trustworthiness becomes pure, so it is said 'beneficial to hold firm'.

象曰：「澤上有風，中孚。君子以議獄緩死。」風入澤中，默然感動，有中孚象。卦體兼離，離為網罟象獄，獄為罪人幽死之地，兌口以議之，巽順以緩之，察獄救死，中孚之大者。初九：虞吉，有他不燕。虞，安也；燕、宴通，亦安也。荀氏曰：「初應於四，宜自安虞，無意於四則吉。」故曰虞吉也。蓋孚於中足，不待外求，儻欲求應，是為有他；有他則失在己之孚，不安矣。象曰：「初九虞吉，志未變也。」初心未變，故安於孚，無他志也。

The Great Image Commentary says: Wind over marsh, this is the image of Zhongfu; the gentleman uses this to examine lawsuits and leniently handle capital punishment. The wind enters the marsh silently, yet the water waves respond, which is exactly the image of Zhongfu. This hexagram's structure also includes Li, which symbolizes a net, and can thus symbolize prison, a place where criminals are confined awaiting death. Using the mouth symbolized by Dui to examine cases, and the compliance symbolized by Xun to show leniency, clearly investigating the circumstances of the case and saving lives, this is the greatest aspect of the Zhongfu way. The line statement for Choujiu says: Being content in one's place brings good fortune, but seeking something else leads to unrest. "Yu" means contentment; "Yan" and "Yan" are synonymous and also mean contentment. Xun Shuang said: "Choujiu corresponds with Liusu, but it should remain content in its own place, without seeking to connect with Liusu, thus bringing good fortune." Therefore, it says "Yu Ji." Trust is already sufficient within oneself, so there is no need to seek from outside; if one is overly eager to seek external support, that is "having something else," and having such external desires leads to losing one's inherent trust, thus causing unrest. The Small Image Commentary says: "Choujiu is content and brings good fortune, because its mind has not changed." The original intention remains unchanged, so it is content with its own trust and has no other ambitions.

九二：鳴鶴在陰，其子和之；我有好爵，吾與爾靡之。二為互震，京氏曰：「震為鶴。」震又為善鳴，故曰鳴鶴。前有二陰，二居其下，故曰鳴鶴在陰。既已在陰，跡近幽隱，雖云有鳴人似難知，然而陽倡則陰和。陽大陰小，陰為陽之子，是陽方鳴於內，而陰已和於外也。猶之震為諸侯，是謂之爵，而爵位之榮，一人有之，人人共欲有之。孟氏曰：「靡，共也。」是我有好爵、吾與爾靡之也。此有所感，彼有所應，則言行之發不可不慎，蓋若此。象曰：「其子和之，中心順也。」中心謂三四，居卦之中。

The line statement for the second line says: "A crane is calling in a secluded place, and its young crane responds to it; I have a good wine vessel, and I will share it with you." The second line is located within the trigram Zhen (Thunder), and Jing Fang says, "Zhen symbolizes cranes." Zhen also signifies good calling, so it is said, "calling cranes." There are two yin lines before it, and the second line is below them, so it is said, "calling cranes in the shade." Since it is in the shade, its actions are close to being secluded. Although it makes a sound, others seem unable to know about it. However, when yang initiates, yin responds. Yang is great and yin is small, and yin is like the children of yang. Therefore, yang is calling within, and yin is responding outside. This is like Zhen symbolizing the feudal lords, who have titles, and the honor of the title, when one person possesses it, everyone wants to share it. Meng Xi says, "Mi means to share." This is "I have a good wine vessel, and I will share it with you." When there is a feeling on one side, there is a response on the other. Thus, one must be cautious about speech and action, and this is the meaning. The Small Image Commentary says, "The young crane responds to it, indicating inner compliance." The term "center" refers to the third and fourth lines, which are located in the middle of the entire hexagram.

六三：得敵，或鼓或罷，或泣或歌。心惟虛則能應物，三為陰爻，虛矣；然以通體言之，則貴虛以待萬事之感，而以一爻言之，轉以虛而失主一之恆。三四皆陰曰敵，三四相比，是為得敵。三為陰，敵亦為陰，陰虛無主，又居大離之內、互震互艮之間。《九家易》曰：「震為鼓。」是欲鼓以動之，而前遇互艮，是又以艮止而罷；巽為白眼，兌澤見於目中，是為泣；而震為喜笑，出於兌口，是又以互喜而歌。鼓罷歌泣，變動無常，心為私繫，不可以言孚矣。象曰：「或鼓或罷，位不當也。」

The line statement for the third line says: encountering an opponent, sometimes beating drums and attacking, sometimes stopping, sometimes weeping, sometimes singing. The mind can only respond to external things by being empty, and the third line is a yao of yin, which is precisely empty. However, considering the whole hexagram, emptiness is valuable, as it allows one to receive the response of all things. But when considering just this single line, it is precisely because of its emptiness that it loses the steadfastness of perseverance. The third and fourth lines are both yin lines, so they are called 'opponent'; since the third and fourth lines are adjacent, it is called 'meeting the opponent'. The third line is yin, and the opponent is also yin. Yin is empty and lacks control, and it is located within the great fire trigram, between the interacting zhen trigram and the interacting gen trigram. The Nine Families' Commentary says: 'Zhen represents drums.' So one wants to beat drums and be vigorous, but encounters the gen trigram in front, which represents stillness, so one stops again. Xun represents many white eyes, and the marsh water represented by dui is now in the eyes, hence weeping. Zhen also represents laughter, which comes from the mouth represented by dui, so one sings again because of the joy of the interacting trigrams. Sometimes beating drums, sometimes stopping, sometimes singing, sometimes weeping, there is no constant pattern of change, the mind is tied up by private thoughts, and thus there is no sincerity. The Small Image Commentary says: 'Sometimes beating drums and sometimes stopping, is because its position is inappropriate.'

六四：月幾望，馬匹亡，無咎。四陰得位，上應九五，其德如月。月本無光，以受陽光為光，巽上二陽、下有一陰，陽光尚缺，如幾望然，亦將盈矣。然孚誠主一，無有二念，四比三陰，三為四匹，匹，對也；體為互震，震為馬，四亡其馬匹以比九五，彖傳所言應天，蓋指此也。得孚之正，故無咎。象曰：「馬匹亡，絕類上也。」二陰為同類，絕同類上比五也。

The line statement for the fourth line says: The moon is about to be full, the horse has lost its mate, there is no fault. The fourth line, with a yin line in a yin position, is correct. It corresponds with the fifth line, and its virtue is like the moon. The moon itself has no light, but it receives the light of the sun and thus shines. The trigram Xun (wind) has two yang lines above and one yin line below, so the sunlight is still lacking, just like the moon is about to be full but not yet fully round. However, sincerity is valued for being single-minded and not having two hearts. The fourth line is close to the third line, which is yin, and the third line is the mate of the fourth line. "Mate" means pairing. The fourth line's interacting trigram is Zhen (thunder), which symbolizes a horse. The fourth line abandons its own horse to pair with the fifth line. The "responding to heaven" mentioned in the "Commentary on the Judgment" probably refers to this. It follows the correct path of sincerity, so there is no fault. The "Small Image Commentary" says: "The loss of the horse is to cut off the connection with its kind and move upward." Two yin lines are of the same kind, cutting off the connection with their kind and moving upward to be close to the fifth line.

九五：有孚攣如，無咎。四之孚猶存諸心，五之孚則著於外。存諸心則微不可見，著於外則人所共明，故五獨曰有孚。不尚權謀，惟以至誠感動天下，則人心固結，有如繩之繫攣者然。五為巽中，巽為繩，故曰攣如。如是則孚始可以化民善俗，無咎矣。象曰：「有孚攣如，位正當也。」

The line statement of the fifth line says: With sincerity and concern for the people, there is no error. The sincerity of the fourth line is only in the heart, while the sincerity of the fifth line is already evident outwardly. When sincerity is in the heart, it is subtle and not visible; when it is evident outwardly, everyone can see it clearly. Therefore, only the line statement of the fifth line says "there is sincerity." It does not rely on scheming or cunning, but uses the utmost sincerity to move the people, so the hearts of the people are firmly united, like being tied together by a rope. The fifth line is in the central position of Xun, and Xun symbolizes a rope, so it says "tied together." In this way, sincerity can cultivate the people and improve customs without error. The Small Image Commentary says: "There is sincerity and they are tied together, because it is in the proper position."

上九：翰音登于天，貞凶。禮曰：「雞曰翰音。」巽為雞，上為天位，故有翰音登天之象。蓋至於上則孚已窮，矯詐虛偽無所不有。雞非能飛之物，而曰登天，則其妄誕欺人，所失者大，故曰貞凶。象曰：「翰音登于天，何可長也。」人實不信，豈能久乎？

The line statement for the top line (上九) says: The crowing of a chicken rises to heaven, and to remain steadfast is ominous. The "Rites of the Rites" says: "The crowing of a chicken is called 'hán yīn' (harp sound)." The trigram Xun symbolizes a chicken, and the top line represents the heavenly position, hence the image of "harp sound ascending to heaven." By the time one reaches the top line, sincerity has been exhausted, and deceit, fraud, and falsehoods abound. A chicken is not an animal that can fly, yet it is said to have ascended to heaven, showing its falsehood and deception to the world. It has lost something great, hence it is said "to be steadfast is ominous." The Small Image Commentary says: "The crowing of a chicken ascends to heaven, how can it last long?" If people do not keep faith, how can they last long?

【艮下震上，中互兌巽】小過為乾卦坎之變體，重畫坎象。坎為弓、為陷，故爻辭曰弋、曰穴。小過：亨，利貞，可小事，不可大事，飛鳥遺之音，不宜上，宜下，大吉。過者，過中之謂；小者過中，故艮下震上之卦曰小過。夫事宜得中，有時而欲救弊，即過中以矯之，亦亨通利貞，但惟宜處小事而不宜處大事。儻取鑑於飛鳥，聞其聲音以權上下之宜，則大吉。

The lower trigram of the hexagram Xiao Guo is Gen, and the upper trigram is Zhen. The lines two to four form the trigram Dui, and the lines three to five form the trigram Xun. Xiao Guo is a variation of the main trigram Kan. The three lines of Kan are each doubled to form Xiao Guo: Kan is yin, yang, yin, and doubling them becomes yin yin, yang yang, yin yin, which is exactly Xiao Guo. Kan symbolizes a bow and a pitfall, so the line statements include "yi" (shooting with a rope) and "xue" (a hole). The hexagram statement says: Xiao Guo, smooth, favorable to maintain the correct position; suitable for small matters, not for great matters; a flying bird leaves a sound, not suitable to go upward, but suitable to go downward, great good fortune. "Guo" means to exceed the middle path. A small thing exceeding the middle path is called Xiao Guo. Doing things should be in the middle, but sometimes to correct a flaw, one intentionally exceeds the middle path to correct it, which can also be smooth and favorable to maintain the correct position, but only suitable for small matters and not for great matters. If one can learn from the flying bird, listening to its sound to decide whether to go up or down, then great good fortune will come.

彖曰：「小過，小者過而亨也。過以利貞，與時行也。柔得中，是以小事吉也；剛失位而不中，是以不可大事也。有飛鳥之象焉，飛鳥遺之音，不宜上宜下大吉，上逆而下順也。」過何以雲小？陰過故稱小也。陽大陰小，彼四陽二陰謂之大過，則四陰二陽即謂之小過。夫惟有行始見為過，故小過有亨通之義；而小過又宜審時，故小過有利貞之戒也。陰既過陽，而陰因以得中，陰道柔順，凡事以順行，可以杜驕盈之失。然此乃事之小者，則陰亦僅能勝此，故於小事可也。至於二陽既失尊位，又不得中，雖陽性剛健能荷重任，而不中則無其德，無位則無其權，無德無權，行則多阻，故於大事不可也。

The Commentary on the Judgment says: "Small excess" refers to a small entity surpassing and thus achieving smoothness. To surpass yet remain proper in uprightness is to act in accordance with the time. Yin's softness is in the central position, so small matters are auspicious; Yang's strength is lost from its honorable position and is not in the center, so it is not suitable for great undertakings. The hexagram contains the image of a flying bird: the bird leaves a sound, which is not suitable to go upward but is favorable to go downward and brings great good fortune, because going upward is against the way and going downward is in harmony with the way. Why is it called "small"? Because the one that surpasses is Yin, and Yin is called small. Yang is great and Yin is small. The hexagram with four Yangs and two Yins is called "Great Excess," so this hexagram with four Yins and two Yangs is naturally called "Small Excess." Only when action is taken does "excess" become evident, so "Small Excess" contains the meaning of smoothness; yet "Small Excess" also requires careful consideration of the situation, hence the warning of "favorable to uprightness." Since Yin has surpassed Yang, Yin has also occupied the central position; Yin's nature is gentle and compliant, so it can act in accordance with the way, thus avoiding the fault of arrogance. However, this is only for small matters, and Yin can only be responsible for this level of affairs, so it is suitable for small matters. As for the two Yang lines, they have lost their honorable position and are not in the center. Although Yang is strong and capable of bearing great responsibilities, without being in the center, they lack the corresponding virtue, and without a position, they lack the corresponding authority. Without virtue and authority, they will face obstacles in every endeavor, so they are not suitable for great undertakings.

卦體有飛鳥之象，宋氏曰：「二陽在內，上下皆陰，有似飛鳥舒翮之象。」震為聲音，飛而且鳴，故曰遺之音也。顧鳥既曰飛，則其時尚未止，儻惟體震動，愈飛愈上，愈上愈逆，則羽翼力窮，將有終不得安者；若夫體厥艮止，愈飛愈下，愈下愈順，則一枝可借，將有以全樹棲汝者。則是過亢多塞，從下則通，小過之時取鑑於飛鳥之音，則小過自亨，故曰不宜上宜下大吉也。

The hexagram has the image of a flying bird. Song Zhong said: "Two yang lines are in the middle, with yin lines above and below, resembling a bird spreading its wings." Zhen represents sound, and a bird flies while making noise, hence the phrase "leaving a sound." Since it is said "to fly," it indicates that it has not yet stopped. If one continues to follow the restlessness of Zhen, flying higher and higher, the higher one goes, the more adverse it becomes; when the strength of the wings is exhausted, there will be nowhere to rest. However, if one understands Gen's stillness, flying lower and lower, the lower one goes, the more favorable it becomes; even a single branch can provide shelter, and even an entire tree may be available for rest. Thus, being overly exalted leads to blockage everywhere, but if one is willing to descend, the path becomes smooth. In the situation of Xiao Guo, taking a lesson from the bird's sound, Xiao Guo naturally becomes prosperous. Therefore, it says "not suitable to go up, suitable to go down, great good fortune."

象曰：「山上有雷，小過。君子以行過乎恭，喪過乎哀，用過乎儉。」雷出於地而在山上，小過象也。君子體震之動而以互巽之順行之，是為過乎恭；體互巽之號而復出於互兌之口，是為過乎哀；體巽之近利而用之如艮之止，是為過乎儉。初六：飛鳥以凶。卦體象取飛鳥，上與初皆鳥之翼，鳥以翼飛，故初曰飛鳥。初與四應，是初之飛乃欲過二三以應四，位居艮初，不能體艮止之義，勢必至於力窮無所依也，故曰凶。象曰：「飛鳥以凶，不可如何也。」

The Great Image says: Thunder resounding on the mountain, this is the image of a minor excess. The gentleman thus becomes overly respectful in his conduct, overly sorrowful in mourning, and overly frugal in expenditure. Thunder originally arises from the earth, but now it is on the mountain, which is a slight excess beyond the usual. The gentleman understands the movement of Zhen (Thunder) and uses the mutual trigram Xun (Wind) to carry it out, which is 'excess in respect.' He understands the call of Xun and the sound coming from the mouth of Dui (Lake), which is 'excess in sorrow.' He understands the nature of Xun, which is 'profit threefold,' yet restrains it like Gen (Mountain), which is 'excess in frugality.' The line statement of the first line says: A flying bird thus meets misfortune. The hexagram takes the image of a flying bird, with the top line and the first line both representing the bird's wings. A bird flies with its wings, so the first line refers to 'a flying bird.' The first line and the ninth line in the fourth position are in harmony, indicating that the first line's flight is an attempt to surpass the second and third lines to respond to the ninth line in the fourth position. It is at the beginning of the Gen trigram, yet fails to understand the meaning of 'rest' in Gen, inevitably leading to exhaustion and lack of support, hence the misfortune. The Small Image says: 'A flying bird thus meets misfortune, which is unavoidable.'

六二：過其祖，遇其妣，不及其君，遇其臣，無咎。二與五應，而為二陽所間。陽尊陰卑，則陽即為祖，二欲應五，必過其祖乃始得遇，故曰過其祖。二為陰，五亦為陰，五位尊為妣，而二之過祖以求遇者是其妣也。二陰不應，遇如不遇也。夫五為妣，又為君位，五為君，二即為臣，倘知五不宜遇而退歸自守，二為臣位，陰亦臣象，居二陽之後，是為不及其君，蓋言不往求遇，得宜下之義矣，故無咎。象曰：「不及其君，臣不可過也。」小過之時，小事可過，至於君尊臣卑，剛常之大，臣不可過君以犯義也。

The line statement for the second line says: crossing over the grandfather, meeting the grandmother; not catching up with the sovereign, but meeting the minister, without fault. The second line (six in the second) corresponds with the fifth line (six in the fifth), but is separated by the third line (nine in the third) and the fourth line (nine in the fourth). Yang is superior and Yin is inferior; Yang is like the grandfather. The second line, being Yin, seeks to correspond with the fifth line, which is also Yin, but must cross over these two 'ancestors' to meet. Therefore, it is said 'crossing over its ancestor'. The second line is Yin, and the fifth line is also Yin. The fifth line holds a superior position, so it is called 'mother' or grandmother. The second line crossing over the grandfather to meet the grandmother is precisely this grandmother. However, two Yin lines do not correspond, so meeting is as if not meeting. The fifth line is both 'mother' and holds the position of sovereign. Since five is the position of the sovereign, two is the position of the minister. If the second line understands that it is not appropriate to strongly seek meeting with the fifth line and instead retreats to maintain itself — two is the position of the minister, and Yin is also the symbol of the minister. It is located after two Yang lines, which is 'not reaching the sovereign' — meaning not strongly seeking meeting, which is in line with the principle of 'being low' during a time of slight excess. Therefore, there is no fault. The Small Image Commentary says: 'Not catching up with the sovereign, because the minister should not cross over the sovereign.' During a time of slight excess, small matters can be slightly excessive, but the principle of sovereign superiority and ministerial inferiority is the most important in the system of propriety. The minister should not cross over the sovereign and violate great principles.

九三：弗過【句】，防之【句】，從或戕之，凶。過而曰小，是為陰盛於陽，則二陽勢弱，皆不宜過陰以求正應，故曰弗過。且蘭蓀欲茂，秋風害之；賢哲欲正，讒人敗之。不惟不宜過，而又宜善為防。倘或恃其陽剛，躁率妄動，欲從四以求上陰，則五陰相間，以震木克艮士，轉受戕害，不宜上而上之，故凶也。象曰：「從或戕之，凶如何也。」

The line statement for the third line says: Do not cross over (here the sentence is broken), be cautious of it (here the sentence is broken). If you follow along, you may be killed, which is dangerous. The term 'over' is called 'small' because the yin is too strong over the yang. Two yang lines are weak, and they should not cross over the yin line to seek their proper correspondence. Therefore, it says 'do not cross over.' Moreover, orchids and fragrant herbs are just beginning to flourish when autumn winds come to destroy them. Similarly, virtuous and wise people are just beginning to correct the world when slanderers and petty men come to ruin it. Not only should they not cross over, they should be especially cautious. If one relies on his own yang strength and acts rashly, trying to follow the fourth line to seek the yin of the sixth line above, then the yin of the fifth line is in between, and the upper trigram Zhen (wood) which represents the upper part will overcome the trigram Gen (earth) which represents the lower part (the third line is in the middle of Gen). Thus, he will be harmed. Since he should not go upward but insists on going upward, it is dangerous. The Small Image Commentary says: 'If you follow along and are killed, what can be done about this danger?'

九四：無咎，弗過【句】，遇之【句】，往厲必戒，勿用永貞。陰既過陽，陽勢孱弱，持以柔道尚可自全，故三以陽居陽位致凶，四以陽居陰位得無咎也。然雖與初為應，而二陰間之，亦弗能過。但下為艮止，二為艮中，求二轉得宜下之義，言不必過之，已遇之矣。雖震德曰動可以前往，然往前為上，非小過之宜，危厲須戒。若固守本位，是為永貞，則是守株待兔，終於勿用，永在於上，不能下以求宜也。象曰：「弗過遇之，位不當也；往厲必戒，終不可長也。」弗能過二而宜遇二，言當下來居上非其位也；前往致危又不可長守本位，不可長、不可永貞也。

The statement for the fourth line says: There is no fault; do not go beyond (here the sentence is broken), but meet nearby (here the sentence is broken); going forward is dangerous, one must be cautious and not remain in place for long. Yin has already overcome Yang, and Yang's strength is weak. By following a gentle and yielding approach, one can still be preserved. Therefore, the third line, which is a Yang line in a Yang position, leads to misfortune, while the fourth line, which is a Yang line in a Yin position, results in no fault. Although the fourth line is in correspondence with the first line, it is blocked by two Yin lines in between, so it cannot go beyond. However, below it is the mountain (Geng) representing stillness, and the second line is the middle line of Geng. Turning towards the second line to meet, it finds the meaning of 'being suitable to go down'—meaning it does not need to go beyond, as it has already met nearby. The virtue of Zhen (Thunder) is active, so it could move forward, but moving forward means moving upward, which is not suitable for the situation of small excess. Therefore, there is danger, and one must be cautious. If it remains in its position without moving, that is 'eternal uprightness,' which becomes waiting for something to happen like a man waiting by a tree, eventually leading to nothing, remaining always on top and unwilling to come down to where it should be. The Small Image Commentary says: 'Not going beyond but meeting nearby is because the position occupied is not appropriate; going forward is dangerous and one must be cautious, ultimately it is not suitable to remain for long.' Not going beyond the second line and instead being with the second line means that it should come down, and being in a superior position is not its proper position; going forward leads to danger, and one cannot remain in its position for long—neither can it remain for long nor should it be stubbornly fixed in place.

六五：密雲不雨，自我西郊，公弋取彼在穴。五為互兌，兌澤為雨，而五為天位，雨在天上未及於地，故不為雨而祇為雲。兌位正西，謂之西郊；雲在天上，郊為地下，雲自西郊，則是上而未下也。我，五為卦主也。弋，繒繳射也。五為君位為公，下應於二，二為艮手，卦體象大坎，坎為弓，坎陷為穴，互巽為繩曰弋。手持坎弓，加以巽弋，下取坎穴中物，是為取彼在穴。夫弋以取飛鳥，今則取於穴中，舍上就下，始得小過宜下之義也。蓋陰德卑順，故以宜下之義勖之。象曰：「密雲不雨，已上也。」

The line statement of the fifth line says: thick clouds gather but do not rain; the clouds come from the western suburbs. The king uses a bow with a silk thread attached to shoot at something hidden in a cave. The fifth line is in the trigram Dui, which represents a marsh. A marsh should produce rain, but the fifth line is in the position of heaven, so the rain remains in the sky and has not yet fallen to the ground, thus it is not rain but clouds. The trigram Dui is located in the direction of due west, so it is called 'west suburb'; clouds are in the sky, suburbs are on the ground, and clouds coming from the west suburb mean rising up but not yet descending. 'I' refers to the fifth line, which is the main element of the entire hexagram. 'Yi' means shooting with an arrow attached with a silk thread. The fifth line holds the position of a ruler, so it is called 'the king'; it corresponds downward with the second line, which is represented by the trigram Gen, symbolizing the hand. The entire hexagram resembles a large Kan, which symbolizes a bow. The depression of Kan represents a cave, the trigram Xun represents the thread, which is the 'yao' of 'yi'. Holding a bow of Kan and using an arrow with a thread from Xun, going down to take the prey in the cave, this is 'taking that which is in the cave'. An arrow with a thread is usually used to shoot flying birds, but now it is used to take something from a cave, abandoning the upper part for the lower part, which conforms to the principle of 'suitable to go down' in the hexagram Xiao Guo. The virtue of yin is naturally humble and obedient, so the meaning of 'suitable to go down' is used to encourage it. The Small Image Commentary says: 'Thick clouds do not rain because they have already risen to the upper part.'

上六：弗遇【句】，過之，飛鳥離之，凶，是謂災眚。卦至於上，卦位已窮，倘欲前行，其將何遇，故曰弗遇也。倘當此而不知止，猶欲過之，必如飛鳥之無托，以遭羅網之凶。蓋卦窮則變，大坎之下伏離，離為網罟，故曰飛鳥離之。鳥離於人必見殺害，坎為災眚，上六當之。是知行小過之事，惟宜謙退，不宜高亢，聖人之戒深矣。象曰：「弗遇過之，已亢也。」窮高曰亢，亢則失宜下之義，故凶。

The statement for the top line says: If you cannot meet someone, yet you still try to go beyond, like a flying bird hitting a net, it is dangerous, this is called both heaven's calamity and human misfortune. When a hexagram reaches the top line, its position is at the extreme. If you still proceed further, who can you meet? Therefore it says 'not meeting'. If you do not know when to stop at this point and still try to go beyond, then it is certain to be like a flying bird without a place to rest, hitting the net and suffering misfortune. When a hexagram reaches its extreme, it must change. Below the great坎 (danger) there is hidden 离 (fire), which symbolizes a net. Therefore it says 'a flying bird meets the net' — '离' means meeting or falling into. When a bird falls into human hands, it must be killed; 坎 symbolizes calamity, which exactly applies to the sixth line. Therefore, in dealing with small excesses, it is appropriate to be humble and retreat, not to be lofty. The sage's warning is very profound. The Small Image Commentary says: 'If you cannot meet yet still try to go beyond, this is already being too lofty.' To reach the extreme of high is called '亢', and '亢' loses the principle of 'being appropriate to descend', hence it is dangerous.

【離下坎上，中互離坎】泰：既濟為三陽三陰卦，自泰來。虞氏曰：「泰五之二。」既濟：亨小，利貞，初吉終亂。既，盡也；濟，渡水也。下離濟上坎，故曰既濟。濟期於濟，故曰亨；濟至於既，故亨曰小。既濟之時祇宜保濟，故曰利貞。由未濟以成濟，故曰初吉；而既濟之後難保長濟，故曰終亂也。

The hexagram of Ji Ji has the lower trigram Li (Fire) and the upper trigram Kan (Water). The second to fourth lines form the trigram Li, and the third to fifth lines form the trigram Kan. It comes from the hexagram Tai by changing the fifth and second lines. Ji Ji is a hexagram with three yang lines and three yin lines, derived from Tai. Yu Fan said, "In the hexagram Tai, the fifth line and the second line are exchanged." The hexagram statement says: Ji Ji, the passage is smooth only for the small, it is favorable to maintain correctness, initially auspicious, but ultimately disorder. "Ji" means completion, and "Ji" means to cross a river. The lower trigram Li crosses over the upper trigram Kan, so it is called Ji Ji. Crossing a river always hopes for success, so it is said "smooth." When one has already crossed the river, the possibility of continued smoothness is small, so it is said "smooth only for the small." At the time of Ji Ji, it is only suitable to maintain the completed crossing, so it is said "favorable to maintain correctness." From the state of Wei Ji to achieve the state of Ji, so it is said "initially auspicious." However, after achieving Ji, it is difficult to maintain for long, so it is said "ultimately disorder."

彖曰：「既濟亨，小者亨也。利貞，剛柔正而位當也。初吉，柔得中也。終止則亂，其道窮也。」此卦之所以名既濟者，以卦自泰來。泰上為坤，泰下為乾，乾二上之坤五，猶夫渡水者已登彼岸，故曰既濟也。蓋濟所以致亨，而濟萬物於沈淪之日，用力多則成功亦巨，故亨大；至濟萬物於承平之後，此乃小有缺陷，但微加祓濯則已澄清。卦以濟水為義，坎水在前，離陰得中，前往求濟，陰稱小，故曰小者亨也。夫既濟之亨雖小，惟亨小乃始見為既濟。此卦陰陽得位，天下已濟，人慶安瀾，各守本業，但祇率由舊章，長保此濟亦已足矣，故曰利貞也。

The Commentary on the Judgment says: After crossing the river and achieving success, it is a small success. It is appropriate to maintain the right path because the strong and the weak are each in their proper positions and the lines are in harmony. At the beginning it is auspicious, because the yin line is in the central position. But at the end it becomes stagnant and leads to disorder, because its path has been exhausted. This hexagram is called "Already Crossed" because it comes from the hexagram Tai: The upper trigram of Tai is坤 (Earth), and the lower trigram is乾 (Heaven). The second line of乾 rises to the fifth position of坤, just like a person who has already reached the opposite bank, hence it is called "Already Crossed." Crossing the river is originally for achieving success: when rescuing things in chaos, great effort is made and great results are achieved, so that success is great. But when rescuing in times of peace, it is only a small deficiency, which can be easily cleansed. This hexagram takes its meaning from crossing water, with the trigram Kan (Water) in front and the yin line of Li (Fire) in the central position, moving forward to cross. Since yin is small, it is said "small success." Although the success of "Already Crossed" is small, it is precisely because it is small that it is called "Already Crossed." In this hexagram, both yin and yang are in their proper positions, the world is already at peace, and everyone rejoices at the calm and stability, each staying in their own occupation. As long as one follows the established rules, it is enough to maintain this state of "crossing," hence it is said "favorable to maintain the right path."

然天命不可恃，人事亦難憑。當夫鴻蒙初開，人心思奮，二柔得中以濟上坎，泰之二往為既濟之五，前往得濟，故曰初吉。顧有初必有終，濟名為既，濟之道已盡，道盡則窮。人能防亂於未濟之日，而或釀亂於既濟之秋，怠惰因循，萬事廢墮，恃其為濟，不慮其將不濟，則瀰漫日深，將有川壅而潰者，此之謂終亂。亦非終則必亂，卦爻陰陽相間，上以陰止，終止則亂也。是知亂非亂於濟，亂於濟之盡也，則保濟之道可深長思矣。

However, heavenly mandate is unreliable, and human affairs are also hard to rely upon. When the world was first created, people's hearts were vigorous. The second line, which is soft and in the center, rises to overcome the danger of the坎 (Kan) trigram. The second line of the Tai hexagram moves up to become the fifth line of the Ji Ji hexagram, moving forward and crossing over, hence it is said to be "initially auspicious." But there must be an end to beginnings. Since "ji" (already) implies completion, the way of crossing over has already been exhausted. When the path is exhausted, it reaches its limit. People may be able to prevent disorder before crossing over, but often create disorder after they have crossed over: laziness and following the routine lead to the abandonment of all affairs. Relying on having already crossed over, they no longer consider whether they might not be able to cross over in the future. Thus, accumulated evils deepen day by day, eventually leading to a day when the river is blocked and bursts forth, which is called "final disorder." It does not mean that reaching the end necessarily leads to disorder: this hexagram has six lines with yin and yang alternating. The top line, being yin, stops and stagnates, which leads to disorder. From this we can see that disorder does not arise from "crossing over," but from crossing over to the end. Therefore, the principle of preserving the already achieved crossing over is worth deep consideration.

象曰：「水在火上，既濟。君子以思患而預防之。」水性潤下，火性炎上，水火相交，故云既濟。然水偏勝則火熄，火偏勝則水涸，君子觀既濟之象，所以防患於未然，先事而深致思焉。泰坤為亂，變為坎思，故曰思患；泰乾為畏，變為離明，故能預防也。

The Great Image Commentary says: Water above fire, this is the image of the Hexagram of Completion; the gentleman thus contemplates dangers and prepares in advance. Water flows downward to moisten, fire ascends to burn, and water and fire interact, hence it is called "Completion." However, if water prevails excessively, fire is extinguished; if fire prevails excessively, water dries up. The gentleman observes the image of Completion, therefore he guards against potential dangers before they arise, deeply contemplating matters before they occur. The Hexagram of Greatness, with the trigram坤 (Earth) symbolizing disorder, transforms into坎 (Water), which signifies contemplation, hence it is said "contemplate dangers"; the trigram乾 (Heaven) in the Hexagram of Greatness symbolizes vigilance, transforming into离 (Fire), which signifies clarity, hence it is able to prepare in advance.

初九：曳其輪，濡其尾，無咎。舟車皆可濟水，二至四為互坎，坎為輪，則是以車濟者。夫坎車既在前，而初為車尾，初位卑弱，不能遽濟，故曰曳其輪。輪既見曳，車豈能行，故曰濡其尾。車尾已濡，其何能濟，然時當前濟，有欲濟者，不得以成敗論其功過也，無咎也。象曰：「曳其輪，義無咎也。」

The line statement for the first line (initial yang): The wheel is dragged, the tail of the vehicle gets wet, there is no fault. One may cross the water by boat or by vehicle; the interaction of lines two to four forms Kan, which symbolizes the wheel. Therefore, here it is by vehicle that one crosses the water. The wheel symbolized by Kan is in front, and the first line is the tail of the vehicle. The first line is in a low position and weak, so it cannot cross immediately, hence 'dragging its wheel.' If the wheel is dragged, how can the vehicle move forward? Hence 'the tail gets wet.' The tail is already wet, how can one cross? However, at this time, everyone is eager to cross, and it also has the will to cross. Therefore, it cannot be judged solely by success or failure, so there is no fault. The Small Image Commentary says: 'Dragging the wheel, according to its meaning, there is no fault.'

六二：婦喪其茀，勿逐，七日得。鄭氏曰：「茀，車蔽也。詩曰『翟茀以朝』是也。」婦人乘車不宜露見，車之前後設障以自隱蔽，是謂之茀。二體離稱婦，泰乾為車，二與五易，乾車中虛，喪茀之象。夫茀不自喪，必有盜者，二為互坎，坎為盜，坎盜二茀，二車難行，則不能濟，是宜逐。然二與五為正應，陰陽相和，不能久喪，待至七日則已得之，七，陽數。此如賢人慾出濟時，不可躁進，宜靜守以待君相之求，則終能濟，如彼喪茀者不必妄逐也。象曰：「七日得，以中道也。」

The line statement for the second line says: A woman lost the curtain on her chariot, but she need not chase after it; she will regain it within seven days. Zheng Xuan said, "Fú is the covering on a chariot. The Book of Songs, 'Shuo Ren' from the 'Wei Feng' says 'Zha Fu yi chao,' referring to this." A woman riding a chariot should not expose her face, so she sets up coverings in front and behind to protect herself, which is called 'Fú.' The second line belongs to the trigram Li, which represents the middle woman, hence it is called 'woman.' In the Tai hexagram, Qian represents the chariot. After the second and fifth lines exchange positions, the middle of Qian becomes empty, symbolizing the loss of the curtain. The curtain does not disappear on its own; it must be stolen by someone. The second line is in the trigram Kan, which represents thieves. The thieves stole the Fú from the second line, making the chariot difficult to move, so it cannot cross. By logic, she should chase after it. However, the second line and the fifth line are in a proper correspondence, with yin and yang in harmony, so the loss will not last long. By the seventh day, she will recover it—seven is a yang number. This is similar to a virtuous person wanting to help the world, but should not be impetuous; instead, he should remain quiet and wait for the king and ministers to seek him out, eventually achieving success, just as the woman who lost the curtain need not chase after it randomly. The Small Image Commentary says, "Recovering it within 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。高宗，殷王武丁也；鬼方，西北之戎名。干氏曰：「高宗嘗伐鬼方，三年而後克之。」離為戈兵，故稱伐；坎為北方，故稱鬼。漢匡衡疏云：「成湯化夷俗而懷鬼方。」則鬼方原為殷屬國，始已率服，繼復背叛，必由殷道中衰，小人啟釁以致此也。屬國之叛既由小人，倘於平定之後不絕小人之進，則是既濟仍不能長濟也，戒以勿用，聖人之慮患遠矣。象曰：「三年克之，憊也。」鄭氏曰：「憊，劣弱也。」言濟之難也。

The third line statement says: King Wen of Yin campaigned against the Gufang people, and it took three years to conquer them. Small people should not be employed. King Wen of Yin was King Wu Ding of Yin; Gufang was the name of the western and northern Rong and Di tribes. Gan Bao said: "King Wen of Yin once campaigned against the Gufang people, and it took three years before they were conquered." Li symbolizes the halberd and spear, so it is said "to attack"; Kan belongs to the north, so it is called "ghost." In the Han dynasty, Kuang Heng's memorial said: "King Tang moved the customs of the barbarians, thus the Gufang people submitted." This shows that the Gufang people were originally a vassal state of Yin, having initially submitted, but later rebelled. This must have been due to the decline of the Yin dynasty's fortune, and small people inciting disputes leading to this situation. Since the rebellion of the vassal state was caused by small people, if after pacification one does not prevent the appointment of small people, then even though the crisis has passed, it will not be long lasting. Therefore, it warns "do not employ." The sage considered the matter very deeply. The Small Image Commentary says: "It took three years to conquer, indicating exhaustion." Zheng Xuan said: "Exhaustion means weakness." This refers to the difficulty of crossing over.

六四：繻有衣袽，終日戒。濟淺利用車，濟深利用舟，初以車濟，四以舟濟，濟水之宜也。四居互離正坎之間，離為槁木，坎為穿木，則是舟有罅漏者，舟漏曰濡。王氏曰：「繻當作濡。」舟漏宜塞，塞宜用袽，袽，敗衣也。乾坤為衣裳，變為坎離，則衣已敗，故曰袽也。衣袽所以防濡，則衣袽實貴其有。有袽似可少安，而猶不敢忘戒。下離已盡，互離過半，離為日，故曰終日戒。先事而為之備，臨事而致其慎，此善於保濟者。象曰：「終日戒，有所疑也。」有所疑者，不敢自信為無患而忘戒也。

The line statement for the fourth line says: A boat has leaks, and old clothes are used to plug the holes, and one remains on guard all day. When crossing shallow water, a cart is suitable; when crossing deep water, a boat is suitable. The line 'initial nine' uses a cart, while the line 'six in the fourth' uses a boat, which is the usual way of crossing water. The line 'six in the fourth' is between the interacting trigrams of li (fire) and the main trigram of kan (water). Li symbolizes withered wood, and kan symbolizes a piece of wood that has been pierced, which means the boat has cracks and leaks. When water enters the boat, it is called 'ru'. Wang said: 'The character 'ru' should be read as 'ru'. When the boat leaks, it should be plugged, and the material used for plugging is 'ru', which refers to old and broken clothes. The trigrams qian (heaven) and kun (earth) originally symbolize clothing, but now they have become kan (water) and li (fire), indicating that the clothing has become worn out, hence 'ru'. Old clothes are used to prevent water leakage, showing that the value of such materials lies in being prepared in advance. Although one has prepared 'ru', it is still not safe enough to relax vigilance. The lower trigram li has already passed, and the interacting trigram li has passed halfway. Li symbolizes the sun, so it is said 'remaining on guard all day'. Being prepared in advance and being more cautious when facing a situation is the way of someone who is good at preserving the existing success. The 'small image commentary' says: 'Remaining on guard all day, is because there is some doubt in the mind.' What is meant by 'some doubt' is not being confident that there is no danger and thus not relaxing vigilance.

九五：東鄰殺牛，不如西鄰之禴祭實受其福。既濟至五則濟將盡，此盛極衰伏時也。五與二應，五坎為陽，與震為鄰，是謂之東；二離為陰，與兌為鄰，是謂之西。泰五為坤，坤為牛，變坤為坎，是為殺牛；泰二為乾，變乾為離，離丁夏令，夏祭曰禴，是為禴祭。言五雖殺牛，不如二之禴祭實受其福，乾為福。泰之乾二居五，祭物雖豐而盛極難繼；泰之坤五居二，儉以持盈，善留餘地也。此既濟之難保長濟也。

The Line Statement of the Fifth Line: The neighbor to the east slaughters an ox for worship, but the neighbor to the west with a simple spring sacrifice can more truly receive the blessings of the divine. When the situation of the Hexagram of Completion reaches the Fifth Line, the effort of crossing over will be exhausted, and the moment of decline is already hidden. The Fifth Line (Nine in the Fifth) corresponds with the Second Line (Six in the Second): The Fifth Line belongs to Kan, which is yang, and is adjacent to Zhen, which is located in the east, hence it is called 'east'; the Second Line belongs to Li, which is yin, and is adjacent to Dui, which is located in the west, hence it is called 'west'. In the Hexagram of Great Crossing, the Fifth Line was originally Kun, which symbolizes an ox, and changing Kun to Kan means 'slaughtering an ox'; in the Hexagram of Great Crossing, the Second Line was originally Qian, which changes to Li, which corresponds to summer, and the sacrifice in summer is called 'yue', hence 'yue sacrifice'. It means that although the Fifth Line slaughters an ox for a grand sacrifice, the simple sacrifice of the Second Line can more truly receive the blessings of the divine—Qian symbolizes blessings. In the Hexagram of Great Crossing, the Qian line moves to the Fifth position, and although the offerings are abundant, they cannot be sustained; in the Hexagram of Great Crossing, the Kun line moves to the Second position, and by being frugal, it preserves the fullness, and is good at leaving room for itself. This clearly shows that the state of completion is difficult to maintain.

象曰：「東鄰殺牛，不如西鄰之時也；實受其福，吉大來也。」時，禴祭之時；吉大來者，方興未艾也。上六：濡其首，厲。初為尾，上為首，初濟則濡尾，上濟即濡首。然濡尾則後退有方，而濡首則前行無地，故危厲。象曰：「濡其首厲，何可久也。」終止則亂，何可久濟也。

The Small Image Commentary says: "The eastern neighbor sacrifices a bull, but the western neighbor acts in accordance with the proper season; genuinely receiving blessings, this is a fortunate and great occurrence." The term "time" refers to the season for performing the sacrificial rite. "Fortunate and great coming" means that the blessings are just beginning to flourish. The line statement for the top line says: "Wet on the head, there is danger." The first line is the tail, and the top line is the head; the initial line, which is nine at the beginning, crosses the water and gets the tail wet, while the top line, which is six at the top, crosses the water and gets the head wet. Getting the tail wet can still retreat, but getting the head wet means there is no way to retreat, hence the danger. The Small Image Commentary says: "Getting the head wet and facing danger, how can this last?" In the end, when it stagnates, disorder arises, so how can the achievement of crossing the river last?

【坎下離上，中互坎離】否：未濟為三陰三陽卦，自否來。虞氏曰：「否二之五也。」未濟：亨，小狐汔濟，濡其尾，無攸利。濟者，濟坎水也。坎在離前，前無所窒，故曰既濟；坎在離後，前有所阻，故曰未濟。未濟欲求濟，故亦曰亨；未濟而尚未遽濟，故曰小狐汔濟，濡其尾，無攸利。汔，幾也，幾濟而濡尾，則不能前濟，此坎上離下之卦曰未濟也。

The Lower Trigram of the Hexagram of Not Yet Completed is Kan (Water), and the Upper Trigram is Li (Fire). The second to fourth lines form the Trigram of Kan, and the third to fifth lines form the Trigram of Li. This Hexagram comes from the Hexagram of Opposition: the Hexagram of Not Yet Completed is a hexagram with three yin and three yang lines, derived from the Hexagram of Opposition. Yu Fan said, "The second line and the fifth line of the Hexagram of Opposition are exchanged." The Hexagram Statement says: "Not Yet Completed, it is smooth; a small fox is about to cross the river but gets its tail wet, there is no benefit." The term "to cross" refers to crossing the water of Kan. Since Kan is in front of Li, moving forward is unimpeded, so it is called "Already Completed." Since Kan is behind Li, moving forward is obstructed, so it is called "Not Yet Completed." The Hexagram of Not Yet Completed constantly seeks to cross, so it is also called "smooth." Since it has not yet crossed immediately, it says, "A small fox is about to cross, but its tail gets wet, there is no benefit." "Qì" means nearly; about to cross but the tail gets wet, so it cannot continue crossing—this is why the Hexagram of Kan above and Li below is called the Hexagram of Not Yet Completed (the original text here says "Kan above and Li below," which is exactly the opposite of the present Hexagram, which has Kan below and Li above, so it must be a printing error).

彖曰：「未濟亨，柔得中也。小狐汔濟，未出中也。濡其尾無攸利，不續終也。雖不當位，剛柔應也。」此卦所以名未濟者，以卦自否來。坤之二柔前往居五，五為中，得中以濟故亨。下坎為水為狐，三至五又為互坎，狐渡坎水，為上陽所阻，自五而止，狐不能出五以前濟，濟僅至五，未出五中，故濟曰汔。汔濟而仍未濟以出水也。狐濟至五，狐首在五，狐之尾即在初，初之坎水，狐尾濡之。卦爻以陽終，前宜有續，無有續者，則上非坎水阻狐前濟，前濟有阻，則不能濟，故無攸利也。既濟六爻剛柔皆當其位，未濟六爻剛柔皆不當其位，然剛柔猶各相應，同心共濟，亦可言濟，毋曰未濟終不濟也。

The Commentary on the Judgment says: Although it is called "Not Yet Completed," it is able to be smooth and successful because the yin and flexible lines are in the central positions. A small fox is about to cross the river, meaning it has not yet left the water. Its tail is wet and there is no benefit, meaning it cannot continue to the end. All six lines are not in their proper positions, yet the strong and the flexible lines correspond with each other. This hexagram is called "Not Yet Completed" because it comes from the hexagram "Opposition": the second yin line of the earth trigram moves to the fifth position. The fifth position is the central position, and it seeks to cross, so it is smooth and successful. The lower trigram is Kan, symbolizing water, and also symbolizing the fox. The lines three to five form another Kan trigram. The fox crosses the water of Kan, but is blocked by the yang lines above. It stops at the fifth line and cannot go further, so it has not yet crossed out of the water of the fifth line. Therefore, it is said "almost crossing" — about to cross but ultimately not crossing out of the water. The fox reaches the fifth line, its head is at the fifth line, and its tail is at the first line. The first line is the water of Kan, so the fox's tail is wet. The hexagram ends with a yang line, which should have something following it, but there is nothing to follow. The top line is no longer water, but becomes something that blocks the fox from crossing further. Since there is an obstacle in front, it cannot cross, so there is no benefit. In the hexagram "Already Completed," all six lines are in their proper positions. In the hexagram "Not Yet Completed," none of the six lines are in their proper positions, yet the strong and the flexible lines still correspond with each other, working together to cross. Therefore, it can be said that it is able to cross, and one should not think that because it is called "Not Yet Completed," it will never be able to cross.

象曰：「火在水上，未濟。君子以慎辨物居方。」火在水上，二氣不交，故曰未濟。君子觀此象而知物性各異，慎以辨之，使之分居其所。否乾為物，變為離明以辨之；否坤為方，變為坎，坎陽居坤中，是居方也。初六：濡其尾，吝。未濟之初，位卑力弱，豈可言濟。上為首，初為尾，初為坎水，初濟則尾濡，尾濡則不濟矣，故吝。象曰：「濡其尾，亦不知極也。」極，中也。知中則能審時，不知中，故尾濡而不能濟。

The Great Image says: Fire on water, this is the image of Not Yet Achieved; the gentleman thus carefully distinguishes the nature of things, placing each in its proper position. Fire on water, the two elements of fire and water do not interact, hence it is called "Not Yet Achieved." The gentleman observes this image and understands that the nature of all things differs, so he carefully distinguishes them and places each in its proper place. The hexagram of Qian represents things, transforming into Li, which governs clarity and discernment, used for distinguishing them; the hexagram of Kun represents direction, transforming into Kan, whose yang line is located within Kun, which is called "residing in direction." The first line statement says: The tail is wet, there is regret. At the beginning of Not Yet Achieved, being in a low position with weak strength, how can one speak of crossing over? The top line is the head, the first line is the tail; the first line is precisely Kan water, so starting to cross results in the tail being wet, and if the tail is wet, crossing is not possible, hence there is regret. The Small Image says: "The tail is wet, also not understanding the middle way." "Extreme" is the middle; understanding the middle way allows one to discern the right time, not understanding the middle way, hence the tail is wet and crossing is not possible.

九二：曳其輪，貞吉。二為坎中，坎為輪、為曳，知時未濟而曳其輪以守之，故貞吉。象曰：「九二貞吉，中以行正也。」六三：未濟，征凶，利涉大川。三居內卦外卦之間，時可濟也，儻猶未濟以前徵，是為失時，失時則凶。蓋三為正坎之末、互坎之初，坎水為川，三利涉之，涉即濟也。涉川曰利，未濟故凶。象曰：「未濟征凶，位不當也。」

Nine Two Line Statement: Holding back the chariot wheel, staying on the right path brings good fortune. Nine Two is the central line of Kan, which symbolizes the chariot wheel and also the act of pulling; it knows the time is not yet ripe for crossing, so it holds back the chariot wheel and remains still, thus achieving good fortune by staying on the right path. The Small Image Commentary says: "Nine Two achieves good fortune by staying on the right path because it is in the central position and thus acts rightly." Six Three Line Statement: Not yet crossed, going to war brings misfortune; it is favorable to cross the great river. Six Three is located at the junction of the inner and outer trigrams, and the time has now arrived for crossing. If it remains in the state of "Not Yet Crossed" and proceeds to war prematurely, it misses the opportunity, and missing the opportunity brings misfortune. Six Three is the last line of the main trigram Kan and the first line of the interacting trigram Kan. The water of Kan represents a river, and Six Three is most suitable for crossing it. "Crossing" is also "crossing over." Crossing the river is favorable, but remaining in the state of "Not Yet Crossed" and not moving brings misfortune. The Small Image Commentary says: "Going to war while still in the state of Not Yet Crossed brings misfortune because its position is inappropriate."

九四：貞吉，悔亡，震用伐鬼方，三年有賞于大國。四已過中，將濟之時，有欲乘時言濟者，則已貞吉悔亡。夫以濟水言先設舟梁，而以濟世言先討背叛。震，動也。上五為君，志在中興克復舊業，震作有為，簡求賢良，四有陽剛之才，五用之以伐鬼方。曰伐者，離為甲冑戈兵也；曰鬼方者，互坎位北也。伐曰震用，則是命將之初；賞曰大國，已計凱還之後。乃當初伐而即曰三年有賞，言時當濟則出師以求濟亦未有不濟者，蓋不可坐視苟安矣。象曰：「貞吉悔亡，志行也。」

The statement for the fourth line says: If one maintains correctness, it will be auspicious, and regret will vanish; if one takes action to attack the ghostly people, after three years he will be rewarded with the honor of a great state. The fourth line has passed the central position, and it is the time when the crossing is about to be completed. If someone is willing to take this opportunity to seek crossing, he can maintain correctness and gain auspiciousness, and regret will vanish. In terms of crossing water, one must first build a bridge; in terms of governing the world, one must first suppress rebellion. "Zhen" means vigorous action. The sixth line above is the ruler, who has the ambition to restore the old state and revive the former achievements, being active and selecting the virtuous. The fourth line has a strong and capable character, and the fifth line uses him to attack the ghostly people. The word "attack" is used because "Li" symbolizes armor and weapons; the word "ghostly people" is used because the interacting trigrams have "Kan" in the northern position. When it says "Zhen is used," it refers to the time when the strong and capable commander is about to go to war; when it says "great state," it refers to the reward expected after the successful return. Saying "three years will be rewarded" means that since the time for crossing has arrived, going out to seek crossing will not fail — in short, one must not remain inactive and indifferent. The "Small Image Commentary" says: "Maintaining correctness and gaining auspiciousness, and regret vanishing, is because his aspirations are realized."

六五：貞吉，無悔，君子之光，有孚，吉。四之濟猶有待，故貞吉僅曰悔亡；五之濟功已成，故貞吉即曰無悔。天命方新，人心滌舊，如日麗天，其光有較平時倍煥者。否乾變離，乾為君子，則此離光即乾光，故曰君子之光。五下應二，二坎為孚，二五交孚，則已濟矣，故吉。象曰：「君子之光，其暉吉也。」暉，日光也。

The line statement for the fifth line says: holding to the correct path brings good fortune, without regret; this is the radiance of the gentleman, who possesses sincerity and thus brings good fortune. The achievement of the fourth line's crossing over is still pending, so its 'upright and good fortune' only mentions 'regret disappears'; but the fifth line's crossing over has already been accomplished, so its 'upright and good fortune' directly states 'no regret'. Heaven's mandate has just been renewed, and people's hearts have been purified from old stains, just like the sun attached to the sky, its radiance shining twice as bright as usual. In the hexagram of 'Obstruction', the trigram Qian (Heaven) has transformed into Li (Fire). Qian symbolizes the gentleman, so the light of Li is also the light of Qian, hence it is said 'the radiance of the gentleman'. The fifth line corresponds downward with the second line, which belongs to Kan (Water), symbolizing sincerity. The second and fifth lines interact with sincerity, thus the matter is successfully crossed over, bringing good fortune. The Small Image Commentary says: 'The radiance of the gentleman brings good fortune.' 'Hui' refers to the light of the sun.

上九：有孚于飲酒，無咎；濡其首，有孚失是。未濟之上則已濟矣。上與三應，三坎為孚、為酒，為孚于飲酒；飲酒有孚，則是民樂醉飽象也，故無咎。顧飲酒固可以徵太平，而飲酒亦宜防沈湎。否上為乾，乾為首，五降為二，乾下變坎，則是首為酒濡；向之孚在於是，今之失亦在於是。由未濟以至濟，不有以善保之，則濟仍不可恃也，因酒得濟，復因濟失之矣。象曰：「飲酒濡首，亦不知節也。」虞氏曰：「節，止也。」飲不知止，則溺於酒而復亂矣。

The line statement for the top line says: With sincerity, one drinks and enjoys oneself, without fault; but if the head is wet, that sincerity is lost. When the hexagram of Not Yet Completed reaches the top line, it has actually become completed. The top line corresponds with the third line, which belongs to Kan, symbolizing sincerity and also wine. Together, this is "having sincerity in drinking wine." Drinking with mutual sincerity reflects the image of the people being happy and content, hence no fault. However, drinking can indeed test peace, but one must also be cautious of becoming addicted. In the hexagram of Not, the top line is Qian, symbolizing the head; the fifth line descends to the second position, transforming the Qian element below into Kan, meaning the head is soaked by wine. Sincerity was there before, but now there is a mistake. From Not Yet Completed to Completed, if one cannot properly guard it, the completed state remains unreliable—because it is seen as completed through wine, yet this completion is lost because of the wine. The Small Image Commentary says: "Drinking until the head is wet, is not knowing restraint." Yu Fan says: "Restraint is stopping." Not knowing restraint in drinking leads to becoming addicted to wine and falling back into disorder.

慧珠閣原本，岫巖多隆阿雯溪。繫辭上傳。史記孔子世家云：「孔子晚而喜易，序彖、繫、象、說卦、文言。」繫即繫辭傳也，又名大傳。彖傳釋卦辭，象傳釋爻辭，文言傳通釋乾坤卦爻，先儒取之各附於卦爻之下，以便學者誦讀；至於大傳則統論大旨，無經可附，又因文字繁重，故分別之為上下篇云。

This volume follows the original edition from Huizhu Ge, authored by Duolong'a, a native of Xiuyan, with the courtesy name Wenxi. The following is an explanation of the Upper Part of the Great Treatise. The "Records of the Grand Historian: The Family of Confucius" states: "In his later years, Confucius was fond of the Book of Changes, and he arranged the Commentary on the Judgment, the Great Treatise, the Image Commentary, the Discourse on the Hexagrams, and the Discourse on the Literary Meaning." Here, the term "Great Treatise" refers to the Great Treatise, also known as the Great Commentary. The Commentary on the Judgment explains the Hexagram Statements, the Image Commentary explains the Line Statements, and the Discourse on the Literary Meaning provides a general explanation of the hexagrams and lines of Qian and Kun. Previous scholars attached these commentaries below each hexagram and line to facilitate scholars' reading. As for the Great Commentary, it discusses the general principles of the Book of Changes as a whole, without being attached to any specific text. Due to its extensive content, it was 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。輕清上浮者為天，重濁下凝者為地。乾為天，坤為地，天尊象乾，地卑象坤，是乾坤卦名定以天地也。乾天位高，坤地位卑，位高則貴，位卑則賤，是乾坤之貴賤於卑高之位判之。天陽常動，地陰常靜，常動故剛，常靜故柔，是乾坤之剛柔於動靜之體斷之。

The text says: Heaven is above and exalted, Earth is below and humble, thus the names of the two trigrams, Qian (Heaven) and Kun (Earth), are established. Once the high and low are arranged, the order of honor and humility is determined. Motion and stillness each have their regular patterns, thus the qualities of hardness and softness are distinguished. Directions are grouped according to their kinds, things are classified according to their categories, thus the nature of good fortune and misfortune arises. In the heavens, they appear as the sun, moon, and stars; on the earth, they manifest as mountains, rivers, moving creatures, and plants. Thus, change is revealed. What is light and clear rises upward to form Heaven; what is heavy and turbid settles downward to form Earth. Qian symbolizes Heaven, Kun symbolizes Earth. Heaven is exalted because it is high, and thus takes the image of Qian; Earth is humble because it is low, and thus takes the image of Kun. Thus, the names of Qian and Kun are determined by Heaven and Earth. Heaven's position is high, Earth's position is low; a high position is honorable, a low position is humble—thus the honor and humility of Qian and Kun are determined by their high and low positions. Heaven belongs to Yang and is constantly moving; Earth belongs to Yin and is constantly still. Constant motion makes it hard, constant stillness makes it soft—thus the hardness and softness of Qian and Kun are determined by their nature of motion and stillness.

方謂方向，東西南北也；物謂陰陽，乾陽物，坤陰物。類聚，合也；群分，散也。陰陽二氣有合有散，相通則和合而吉，相乖則分散而凶，是吉凶之生生於陰陽之分聚也。物受氣則有象，而物之象受於天；物成質則有形，而物之形成於地。物改曰變，物蛻曰化。見者，言萬物變化之後形象昭著可見也。此言聖人法天地以定乾坤，其餘諸卦皆出於此，乾坤為諸卦之體也。

"The 'directions' refer to east, west, south, and north; 'things' refer to yin and yang. 'Class gathering' means gathering together, and 'group separation' means dispersion. Yin and yang energies have both union and dispersion: when they connect, they harmonize and bring good fortune; when they conflict, they separate and bring misfortune. Thus, the emergence of good and bad fortune arises from the union and dispersion of yin and yang. When things receive the vital energy, they take form, and the form of things comes from heaven; when things solidify into substance, they take shape, and the shape of things is completed on earth. Change in things is called 'transformation,' and the transformation of things is called 'change.' 'Appearance' refers to the fact that after all things change, their forms become clearly visible and distinct. This passage explains that sages model themselves after heaven and earth to establish the two trigrams, Qian and Kun, and all other trigrams arise from these. Qian and Kun are the fundamental trigrams of all others."

是故剛柔相摩，八卦相蕩，鼓之以雷霆，潤之以風雨，日月運行，一寒一暑，乾道成男，坤道成女。卦體既立，而卦之用亦由是以行。摩，推摩也；蕩，動盪也。言剛柔交濟以相推摩，八卦振發以相動盪。震雷、艮霆、巽風、兌雨、離日、坎月、乾寒、坤暑，鼓舞潤澤於天地之中，往來運行於冬夏之候，乾坤六子循環不息，而陰陽之道著焉。陽道為乾，故得乾道者為男；陰道為坤，故得坤道者為女。成男成女，是乾坤為萬物之父母也。乾知大始，坤作成物。知猶主宰也，始，初也。物生有始，乾天主之；物生有質，乃坤地承天以作成者。知之者以神，而作之者有象也。

The text says: Therefore, the hard and the soft mutually push and rub against each other, the eight trigrams mutually stir and excite each other, using thunder and lightning to move things, using wind and rain to nourish them, the sun and moon move in their courses, cold and heat alternate, the principle of Heaven produces males, and the principle of Earth produces females. Once the trigrams are established, the functions of the trigrams are thus carried out. "Mo" means pushing and rubbing, "dang" means stirring and exciting; it refers to the mutual assistance between the hard and the soft, and the mutual stirring and excitement among the eight trigrams. Zhen is thunder, Gen is lightning, Xun is wind, Dui is rain, Li is sun, Kan is moon, Qian governs cold, and Kun governs heat: they stir and nourish all things in the universe, moving in their courses between winter and summer, and the trigrams Qian and Kun and the six subsidiary trigrams cycle endlessly, thus revealing the principle of yin and yang. The principle of yang belongs to Qian, so those who receive the principle of Qian become male; the principle of yin belongs to Kun, so those who receive the principle of Kun become female. Since they can produce male and female, it is evident that Qian and Kun are the parents of all things. The text also says: Qian governs the great beginning, and Kun creates and completes all things. "Zhi" is like governing, "shi" is the beginning. The generation of all things has its beginning, which is governed by the Heaven; the generation of all things requires form, which is completed by the Earth following the Heaven's will. The one that governs does so in a mysterious and unpredictable way, while the one that creates manifests in a tangible form.

乾以易知，坤以簡能。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。易簡而天下之理得矣，天下之理得而成位乎其中矣。易，平易；簡，不煩也。物始至隱而乾以至動運之，則無生物之跡，故曰易知；物成至賾而坤以至靜育之，則無成物之勞，故曰簡能。人體乾之易，則其心坦平，不入於艱深；人體坤之簡，則其行儉約，不傷於煩擾。

The text says: Qian (Heaven) uses simplicity and ease to take the lead, while Kun (Earth) uses simplicity and restraint to bring forth all things. Simplicity and ease are easy to understand, simplicity and restraint are easy to follow; being easy to understand brings people close, being easy to follow leads to effectiveness; being close to people ensures longevity, and achieving effectiveness leads to greatness. Being able to endure long is the virtue of the virtuous, and being able to achieve greatness is the career of the virtuous. When one grasps simplicity and ease, the principles of the world are all understood; when the principles of the world are understood, people establish their place between heaven and earth. "Easy" refers to simplicity, and "simple" refers to simplicity without complexity. At the beginning of all things, they are extremely subtle, yet Qian uses its vigorous movement to drive them forward, without showing signs of life, thus it is said "easy to know." When things take form, they become extremely complex, yet Kun uses its quiet nurturing to foster them, without showing signs of effort, thus it is said "simple to achieve." When people understand the simplicity and ease of Qian, their hearts become open and sincere, avoiding difficulties and obscurity; when people understand the simplicity and restraint of Kun, their actions become frugal and measured, avoiding confusion and disturbance.

易知則乾德內洽，默契眾理，不至乖違而不親；易從則坤德外著，動有成效，於以建樹而有功。有親則始終無間，不離須臾，是為可久；有功則鉅細畢舉，莫限方隅，是為可大。可久則日進日新，此賢人之德也；可大則彌推彌廣，此賢人之業也。德與業皆有條理，而賢人得此理實得其簡易。天以易之理位乎上，地以簡之理位乎下，賢人即以易簡之理成位於天地之中，則是賢人與天地參也。

What is meant by "easy to know" is that the virtue of Heaven is internal, thoroughly permeating and silently harmonizing with many principles and affairs, so that there is no contradiction and thus it is not neglected; what is meant by "easy to follow" is that the virtue of Earth is external, and once it moves, there is immediate result, thus achieving accomplishments and establishing merit. When people are close, there is no separation, not for a moment apart, this is called "enduring"; when one can establish merit, then both big and small matters can be accomplished, not restricted by a single aspect or corner, this is called "greatness". Enduring leads to continuous progress and renewal, which is the virtue of the virtuous person; greatness leads to ever-expanding influence, which is the career of the virtuous person. Both virtue and career have order, and the virtuous person attains this order, in reality attaining the principles of ease and simplicity. Heaven holds the principle of "ease" above, Earth holds the principle of "simplicity" below, and the virtuous person uses the principles of ease and simplicity to establish his position between Heaven and Earth — this is why the virtuous person is ranked with Heaven and Earth as the three.

此第一章，發明乾坤之蘊，為聖人作易之源也。聖人設卦觀象，繫辭焉而明吉凶。設，立也；卦謂六十四卦；象者，謂各卦所似之物也；辭，卦象辭也。言聖人設卦觀象之後，吉凶之義已具，然猶隱而未顯，故又繫辭以明之。剛柔相推而生變化。推者，移也，言陰陽消息互相往來也。一陽一陰之卦移之得八卦，二陽二陰之卦移之得十六卦，三陽三陰之卦移之得十八卦，蓋以闢卦、乾卦為主，餘卦變化從此生焉。

The above is the first chapter of the Upper Great Treatise from the Xi Ci, explaining the implications of the Qian and Kun trigrams, and stating that they are the origin of the sage's creation of the Book of Changes. The text says: the sage established the structure of the hexagrams, observed the images represented by the hexagrams, and attached statements to clarify fortune and misfortune. "Set" means to establish; "hexagram" refers to the sixty-four hexagrams; "image" refers to the things symbolized by each hexagram; "statements" refer to the hexagram statements and line statements. It means that after the sage established the hexagrams and observed their images, the principles of fortune and misfortune were already present, but they were hidden and not yet apparent, so the sage attached statements to clarify them. The text also says: the strong and the yielding move and transform into each other. "Move" means to shift, referring to the mutual increase and decrease of yin and yang. A single yang and a single yin hexagram shifting can produce the eight trigrams, two yangs and two yins shifting can produce sixteen hexagrams, three yangs and three yins shifting can produce eighteen hexagrams—this is based on the twelve trigrams of the sun and moon and the main trigrams such as Qian, Kun, Kan, and Li, from which all other hexagrams arise.

是故，吉凶者，失得之象也；悔吝者，憂虞之象也；變化者，進退之象也；剛柔者，晝夜之象也；六爻之動，三極之道也。是故所謂明吉凶者，吉凶非他，乃人事得失之象也。又有近吉而尚未至於吉、似凶而尚未及於凶者，則悔吝也。悔吝非他，乃人心憂虞之象也。所謂生變化者，乃六爻上下相推也，上往為進，下來為退，是變化為進退之象。變化者，即變化此剛柔也。剛者為陽，柔者為陰，陽晝陰夜，是剛柔為晝夜之象。爻具數象，而占者則占動爻，故六爻曰動。三極，三才也。初二為地道，三四為人道，五上為天道。詳察六爻之動，則吉凶悔吝可得而識矣。

The Great Treatise says: Therefore, "good fortune and misfortune" are the manifestations of success and failure in actions, "regret and hardship" are the manifestations of inner anxiety and fear, "change" is the manifestation of the movement of the lines, and "yin and yang" are the manifestations of the alternation of day and night. The movement of the six lines reflects the three fundamental principles of heaven, earth, and humanity. Duolong'a explained this meaning: When it says "understanding good fortune and misfortune," good fortune and misfortune are not anything else, but simply the manifestations of success and failure in human affairs. There is also another situation, close to good fortune but not yet reaching it, or seemingly misfortune but not yet fully realized, which is called "regret and hardship." Regret and hardship are not anything else, but simply the manifestations of human anxiety and fear. When it says "producing change," it refers to the mutual movement of the six lines up and down: moving upward is "advancement," moving downward is "retreat," so change is the manifestation of advancement and retreat. The object of change is precisely yin and yang: yang is strong, yin is weak, yang belongs to day, yin belongs to night, so yin and yang are the manifestations of day and night. Each line has both number and image, but when divining, only the line that has changed is considered. Therefore, it is said "the movement of the six lines." The "three fundamental principles" refer to the three elements of heaven, earth, and humanity: the first and second lines represent the way of earth, the third and fourth lines represent the way of humanity, and the fifth and top lines represent the way of heaven. By carefully examining the movement of the six lines, one can recognize good fortune, misfortune, regret, and hardship.

是故君子所居而安者，易之序也；所樂而玩者，爻之辭也。居，處也。序，次序。玩，習之不厭也。六爻各有其位，其位不可陵躐，謂之序，君子則居而安之。六爻各判吉凶，其吉凶顯以告人者賴有辭，君子則樂而玩之。為學之君子，其不違易蓋如此。

The Great Treatise continues to say: Therefore, the gentleman finds peace in the order established by the Book of Changes; and he delights in and repeatedly contemplates the line statements of each line. Duolong'a first explains word by word: "Reside" means to be in a position, "order" means sequence, and "contemplate" means to study without tiring. He then elaborates: each of the six lines has its own position, and these positions are not allowed to be transgressed or reversed, which is called "order." The gentleman thus finds contentment in his own position. Each line determines its own fortune or misfortune, and the reason why fortune and misfortune can clearly inform the diviner is entirely due to the statements attached to each line. Therefore, the gentleman delights in repeatedly contemplating these statements. This is roughly how the learned gentleman does not deviate from the principles of the Book of Changes.

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。居猶平素也，動，動作也。居則玩辭，動則玩占，預決吉凶之幾，自荷彼蒼冥默之助也。此第二章，言聖人作易以開來學，而君子學易之功在於玩辭玩占，自此以下十章皆推明玩辭玩占之義。

The Great Treatise says: Therefore, the gentleman, when in peace, observes the images of the hexagrams and contemplates the statements of the lines; when taking action, he observes the changing lines and contemplates the results of divination, thus obtaining the assistance of Heaven and finding benefit in all his undertakings. Duolong'a explains: "Residence" refers to times of peace and idleness, while "action" refers to taking action. In times of peace, he contemplates the statements of the lines; when taking action, he contemplates the divinatory judgment. By doing so beforehand, he can determine the auspicious or inauspicious signs in advance, thus naturally being able to bear the silent protection of Heaven. He then summarizes the entire chapter: This is the second chapter of the Upper Great Treatise, explaining that the sage created the Book of Changes to enlighten later scholars, and the gentleman's study of the Book of Changes lies entirely in the two matters of "contemplating the statements" and "contemplating divination." From this chapter onwards, the ten following chapters all elaborate on the meanings of "contemplating the statements" and "contemplating divination."

彖者，言乎象者也；爻者，言乎變者也；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。彖，彖辭，即卦辭，彖言一卦之象也。爻謂六爻，爻主推移，剛柔無定，故言變也。卦爻有吉凶，有悔吝，吉凶言失得，悔吝言小疵，而吉凶悔吝之外又有所謂無咎者。咎即過也，誤入凶吝之途，痛自改悔，雖未遽臻於吉，而過已因悔而補，可嘉善也。補過曰善，則無咎實學易之要旨也。

The Great Treatise says: "The '彖' refers to the expression of the image of a single hexagram, 'the 'yao' refers to the movement, 'the 'ji xiong' refers to the gain and loss, 'the 'hui lin' refers to minor flaws, and 'wu jiao' is the ability to remedy mistakes. Duolong'a explains each point: '彖' refers to the '彖' statement, which is also called the hexagram statement, and it discusses the overall image of a hexagram; 'yao' refers to the six lines, and the nature of the lines lies in their change, for the yin and yang are not fixed, so it is said to be about 'change'. In the statements about the hexagram and its lines, there are both 'ji' and 'xiong', as well as 'hui' and 'lin': 'ji xiong' refers to the gain and loss of actions, while 'hui lin' refers to minor faults; and beyond 'ji xiong' and 'hui lin', there is another category called 'wu jiao'. 'Jiao' means mistake. When a person enters a path of danger and regret, if he sincerely repents, although he may not immediately reach 'ji', his mistake has been remedied through repentance, which is commendable. Since remedying mistakes is called 'good', then the two words 'wu jiao' are indeed the most important principle in studying the Book of Changes.

是故列貴賤者存乎位，齊小大者存乎卦，辨吉凶者存乎辭，憂悔吝者存乎介，震無咎者存乎悔。易有彖象、吉凶、悔吝、無咎，易之名義如此，學者宜深心以體之。列，分；齊，均；辨，別也。介，善惡將分之地也。震，動也。爻各有位，上貴下賤，是分貴賤者在乎爻位也。卦有陰陽，陽大陰小，陽得位則陰從陽，陰得位則陽輔陰，卦之小大雖不齊，以得位用事衡之，其理均也。爻有吉凶，以各爻所繫之辭辨別之。至於悔吝將分之地，是謂之介，預有憂之，則悔吝可免。因誤得咎則咎在身，倘猛覺悟，則昨非不妨今是，無咎賴於震，是震無咎又在於悔也。

The "Great Treatise" says: Therefore, the arrangement of rank and status depends on the position of the lines, the equalization of small and great depends on the structure of the hexagram, the distinction of good fortune and misfortune depends on the statements of the lines, the concern and regret of misfortune depends on "jiè," and the effort to avoid error depends on "huǐ." Duolong'a first summarized by saying: The Book of Changes has "tuan" and "xiang," has good fortune, regret, and no blame. The name and meaning of the Book of Changes are these. Those who study the Book of Changes should deeply contemplate and understand them. Then he explained the terms: "Lie" means to divide, "qi" means to equalize, "bian" means to distinguish; "jiè" refers to the point of boundary where good and evil are about to be separated; "zhen" means vibration. Then he explained sentence by sentence: Each line has a fixed position. Those above are esteemed, those below are humble, so the distinction of esteem and humility depends on the position of the lines. The hexagram is divided into yin and yang, yang is great, yin is small; when a yang line is in the right position, yin follows yang; when a yin line is in the right position, yang supports yin. Although the hexagram has distinctions of small and great, when measured by the standard of "being in the right position and holding power," the principle is equal and balanced. Lines have good fortune and misfortune, which are distinguished by the statements attached to each line. As for the point where good and evil are about to be separated, it is called "jiè." If one can generate concern and fear at this point in advance, regret and misfortune can be avoided. If an error occurs at a moment and blame is incurred, the blame has already fallen upon oneself; if one can suddenly awaken, the mistakes of yesterday do not hinder the correctness of today. Therefore, to eliminate errors depends on effort, and effort can prevent errors, and the root of this lies in the character "huǐ."

是故卦有小大，辭有險易，辭也者，各指其所之。齊小大者存乎卦，大者為陽，小者為陰，則是卦有小大；辨吉凶者存乎辭，凶辭危險，吉辭平易，則是辭有險易。之，往也，言此卦爻之辭乃所以指示學者趨吉避凶，不誤於所往爾。此第三章，言學易之始功在於憂悔補過以寡過，故宜玩其辭也。

The Great Treatise says: Therefore, hexagrams have distinctions of small and great, and the statements have distinctions of danger and ease. What is called "statements" points out the direction of each line within each hexagram. Duolong'a connects this sentence with the previous text: The previous text says "the distinction of small and great lies in the hexagram," with yang being great and yin being small, showing that hexagrams indeed have distinctions of small and great; the previous text says "the discernment of good and bad lies in the statements," with ominous statements being expressed in urgent and perilous terms, and auspicious statements being expressed in calm and peaceful terms, showing that statements indeed have distinctions of danger and ease. The character "之" is interpreted as "going," meaning that the function of the statements of hexagrams and lines is to guide those studying the Book of Changes to pursue good and avoid bad, so as not to go astray in their direction. He finally concludes: This is the third chapter, which says that the initial effort in studying the Book of Changes lies in knowing worry, knowing regret, and correcting mistakes, in order to commit fewer errors, so one should repeatedly ponder the statements of hexagrams and lines.

易與天地準，故能彌綸天地之道。京氏曰：準，等也。彌，彌縫；綸，絲綸。言天地之氣化渾然無隙，條理有緒，易之廣大精微與之相等也。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。此言易之言知與天地準也。天道昭明而難窮，地道幽隱而難測，而即易中之言天文、言地理者，則可以仰觀俯察得其故焉。物命於天則生，物窮於地則死，而乾為大始，坤為大終，是易言終始即死生也，有以推原反求之，則可即始終以知生死之說。精氣聚而為物，則是自無而有，此謂之神；游魂散而為變，則是自有轉無，此謂之鬼。神之伸有形曰狀，鬼之歸無跡曰情，而易言天之陽即精氣也，言地之陰即游魂也，是鬼神之情狀可即精氣為物、游魂為變知之。易之言知如此。

The Great Treatise says: The Book of Changes is equal to heaven and earth, thus it can encompass and connect the principles of heaven and earth. Duolong'a first cites the words of Jing Fang, a Han dynasty scholar of the Book of Changes, to explain the characters: "Zhen" means equality, "Mi" means to fill in and mend, and "Lun" means the order of silk threads. This means that the vital energies of heaven and earth are unified and seamless, yet they have clear order and distinct aspects. The Book of Changes, with its vastness and subtlety, is equal to heaven and earth. The text then continues: by looking up to observe the patterns of heaven and looking down to examine the principles of earth, one can understand the hidden and the manifest. By tracing the origin of things and returning to their end, one can understand the principles of life and death. By the gathering of vital energies, myriad things are formed; by the dispersion of wandering souls, changes occur. Thus, one can understand the nature of ghosts and spirits. Duolong'a points out that this passage discusses the aspect of "knowing" in the Book of Changes, which is equal to heaven and earth. The heavenly way is clearly visible yet difficult to exhaust, the earthly way is profound and hidden yet hard to measure. However, by examining the parts of the Book of Changes that discuss astronomy and geography, and by observing heaven and examining earth, one can find the reasons behind them. Things receive their mandate from heaven and are born, and they are exhausted by earth and die. The Book of Changes uses Qian to represent the great beginning of all things and Kun to represent the great end of all things, showing that the Book of Changes discusses beginning and end, which is also the discussion of life and death. By tracing the origin and returning to the end, one can understand the doctrine of life and death through the beginning and the end. The gathering of vital energies to form form is the process from nothing to something, which is called "shen" (spirit); the dispersion of wandering souls to cause change is the process from something to nothing, which is called "gui" (ghost). Shen is associated with extension and has a visible form, so it is called "zhuang" (form); gui is associated with returning and has no trace, so it is called "qing" (emotion). The Book of Changes refers to the yang of heaven as vital energy and the yin of earth as wandering souls, so the nature of ghosts and spirits can be understood from the statement "vital energy becomes things, wandering souls cause change." Thus, the "knowing" possessed by the Book of Changes is as such.

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。此言易之言能與天地準也。似，像也。周，徧也。過，差忒也。流，淫溢。敦，厚也。易與天地相似，人不能違天地，故不能違易。易備萬物之理，學易者其知足以周徧萬物，本此道即足以濟天下，無差忒也。易言天命，惟達權以旁行，不至於淫溢者能樂之知之，故不為憂所擾也。隨處而安，以敦厚其仁，仁者能愛物也。知益精，不困於物，則知似天；仁愈熟，萬物一體，則仁似地。易之言能如此。

The Great Treatise says: The Book of Changes is similar to heaven and earth, so it does not contradict heaven and earth; its wisdom pervades all things, and its way is sufficient to save the world, so it does not make mistakes; though it extends widely in all directions without overflowing or losing its control, it delights in following the heavenly way and understands the nature of life and death, so it has no worries; it resides in its proper place and cultivates its benevolence deeply, so it can love people and things. Duolong'a points out that this passage discusses the aspect of what the Book of Changes is "able to do," which is equal to heaven and earth. He first explains the words: "似" means "like," "周" means "to pervade," "过" means "error," "流" means "overflowing without restraint," and "敦" means "deeply cultivated." Then he explains sentence by sentence: The Book of Changes is similar to heaven and earth; since people cannot contradict heaven and earth, they also cannot contradict the Book of Changes. The Book of Changes contains the principles of all things. Those who study the Book of Changes have wisdom sufficient to pervade all things. By following this principle, they can save the world without error. The Book of Changes discusses the mandate of heaven. Only those who can be flexible and adapt, extend widely and act accordingly, without indulgence or overflow, can delight in heaven and understand destiny, thus not being disturbed by worries. Being able to settle in any place, they cultivate their benevolence deeply. A person with benevolence naturally loves all things. The more refined the wisdom, the less it is troubled by external things, and this wisdom becomes like heaven. The more mature the benevolence, the more they see all things as one, and this benevolence becomes like earth. This is how the Book of Changes possesses the ability to do so.

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。範，模範；圍，周圍也。過，越也。晝夜，陰陽也。言易之言知足以範圍天地，易之言能足以曲成萬物，陰陽之道雖幽隱微奧，易皆知之。是神之變化不可以方向求，而易之變動亦不可以形體拘也。此蓋合知能而總贊之。此第四章，言易道之廣大準乎天地，故宜玩其辭也。

The Great Treatise says: The Book of Changes can encompass the nurturing of heaven and earth without exceeding its limits, can skillfully bring about all things without missing any, can understand the alternation of day and night without any ignorance, so "spirit" has no fixed place, and "Change" has no fixed form. Duolong'a explains the words: "Model" means pattern, "surround" means to encircle completely, "exceed" means to go beyond, and "day and night" refer to yin and yang. He then continues: The "knowledge" possessed by the Book of Changes is sufficient to encompass heaven and earth, and the "ability" possessed by the Book of Changes is sufficient to skillfully bring about all things; although the way of yin and yang is subtle and hidden, the Book of Changes knows it all. Therefore, the changes of spirit cannot be sought by place, and the changes of the Book of Changes cannot be confined by form. He points out that this sentence combines the previous "knowledge" and "ability" for a general praise. Finally, he concludes: This is the fourth chapter, stating that the vastness of the Way of the Book of Changes is sufficient to match heaven and earth, so it should be repeatedly pondered over its words.

一陰一陽之謂道，繼之者善也，成之者性也。晝夜為陰陽之道，即天地之道也，則是天地之大，一陰一陽盡之矣。陰陽之道必有所賦，有賦之者即有受之者，此之謂繼。繼之者生機渾然，無少戾氣，故曰善。既受陰陽之氣以成形，亦受陰陽之理以成性，率性之善以為道，故曰成之者【者字下脫「性」字】也。

The Great Treatise says: When yin and yang alternate in operation, it is called the "Dao." What continues this Dao is called "goodness," and what completes this Dao is called "nature." Duolong'a explains: Day and night represent the Dao of yin and yang, which is also the Dao of heaven and earth. Thus, the vastness of heaven and earth can be fully expressed in the four characters "one yin and one yang." The Dao of yin and yang must necessarily have something bestowed; where there is a giver, there is also a receiver, and this receiving is called "continuation." What is received is a complete vital energy, without any discordant elements, so it is called "goodness." Humans, having received the qi of yin and yang to form their bodies, also receive the principles of yin and yang to form their nature. Following the goodness within this nature is the Dao, so it is called "the completion of the Dao is nature." (The original text has a note: the character "nature" is missing after "者.")

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。鮮，少也。陰陽之道雖一，而人之所受有偏：得陰之靜者謂之仁，得陽之動者謂之知，見仁見知，此為以善成性者。至於百姓，稟受既駁，其所知亦異，日用之間未嘗非道，而習焉不察，則亦與不知者等，故得君子之道者世鮮有其人也。

The Great Treatise says: A person with benevolence sees this way and calls it benevolence; a person with wisdom sees this way and calls it knowledge; the common people live daily within the way but are not conscious of it, so those who can fully embody the way of the gentleman are very few. Duolong'a explains: 'Xian' means few. The way of yin and yang is essentially one, but what people receive varies: those who receive the stillness of yin call it benevolence; those who receive the movement of yang call it knowledge. Whether one sees benevolence or knowledge, these people are still considered a category of those who 'cultivate goodness into nature.' As for the common people, their nature is originally mixed and impure, so their understanding differs; in daily life, there is no moment that is not the way, but because they take it for granted without reflection, they are no different from those who completely do not know. Therefore, those in the world who truly possess the way of the gentleman are indeed very few.

顯諸仁，藏諸用，鼓萬物而不與聖人同憂，盛德大業至矣哉！君子全備知仁之德，則君子即聖人也。然聖人之治有為，而陰陽之道無為。萬物涵陰陽之發育，則其仁顯；而陰陽之化不露朕兆，則其用藏。鼓動萬物，不類聖人有作尚待憂勤，盛德大業可謂至矣。富有之謂大業，日新之謂盛德。陰陽之盛德大業何謂也？陰靜則無所不涵，是謂富有，惟富有故業曰大；陽動則無時或息，是謂日新，惟日新故德曰盛。

The Great Treatise says: The Way manifests benevolence and virtue externally, and conceals its function internally. It stimulates the continuous generation of all things, yet does not act with the anxieties and toil of a sage. Its great virtue and achievements may be said to have reached their ultimate perfection. Duolong'a explains: If a gentleman can possess both the virtues of knowledge and benevolence, then the gentleman is also a sage. However, a sage governs the world through active effort, while the Way of yin and yang operates through non-action. All things are nurtured within the development of yin and yang, which is how its benevolence is manifested externally. The nurturing of yin and yang does not reveal any trace of its workings, which is how its function is concealed internally. It stimulates all things without the need for the toil and vigilance of a sage when acting, hence its great virtue and achievements have reached their ultimate perfection. The text also says: What encompasses everything is called 'great achievement,' and daily renewal is called 'abundant virtue.' Duolong'a asks: What exactly does the great achievement of yin and yang refer to? He answers himself: Yin governs stillness, and stillness encompasses everything, which is called 'abundance.' Because it is abundant, its achievement is called 'great.' Yang governs movement, and movement never ceases, which is called 'daily renewal.' Because it is daily renewed, its virtue is called 'abundant.'

生生之謂易，成象之謂乾，效法之謂坤，極數知來之謂占，通變之謂事，陰陽不測之謂神。陰陽生生，是謂之易；陽生成象，是謂之乾；陰生效法乾道，是謂之坤。陰陽互交，極其數為六十四卦、三百八十四爻，預知將來之吉凶，是謂之占。占筮有法，能通其變，則作為可以決斷，是謂之事。至於陰陽消息變化不測，是謂之神矣。此第五章，言陰陽之道神化不測，易之道亦如之，宜玩其辭也。

The Great Treatise says: "The continuous generation of life is called 'Easy' (Yi), the formation of images is called 'Qian', following the way of Qian is called 'Kun', exhausting the numbers of the divination sticks to foresee the future is called 'Zhan', comprehending the changes to determine actions is called 'Shi', and the movement of yin and yang that is beyond measurement is called 'Shen'. Duolong'a explained each point: the mutual transformation of yin and yang, the continuous generation of life, is called 'Easy'; the emergence of yang and the formation of images is called 'Qian'; the emergence of yin and following the principles of Qian is called 'Kun'. The interaction and movement of yin and yang, pushing their numbers to the limit, results in the sixty-four hexagrams and three hundred and eighty-four lines, thereby enabling the prediction of future fortune and misfortune, which is called 'Zhan'. Divination has its own rules, and understanding its changes allows for decisive action, which is called 'Shi'. As for the changes of yin and yang reaching a point beyond measurement, that is called 'Shen'. In conclusion, this is the fifth chapter, explaining the mysterious and indescribable nature of yin and yang, and the way of the Book of Changes is also like this, so one should repeatedly ponder its words.

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。無物不載曰廣，無物不覆曰大。御，止也。易道之大，遠莫能御；易道之廣，邇則靜正。言天地所有之象，易皆備之。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。易言乾坤即天地也，易道廣大即乾坤也，蓋乾坤之廣大於其生見之矣。專，專一；直，直遂也；翕，聚也；闢，開闢。乾象中實，故靜專而動直；坤象中虛，故靜翕而動闢。惟專與直，故無私曲，萬物資始而其生至大；惟翕與闢，故無窒塞，萬物資生而其生至廣。乾坤之廣大如此。

The Great Treatise says: The Book of Changes is truly vast and great! From a distant perspective, it reaches everywhere and cannot be restrained; from a near perspective, it is quiet and upright; from the perspective of between heaven and earth, it includes everything. Duolong'a explains the characters: there is no object that is not carried by it called 'vast,' and there is no object that is not covered by it called 'great.' 'Yu' means to restrain. He says: The vastness of the Way of the Book of Changes, when extended to the furthest distance, has nothing that can stop it; the breadth of the Way of the Book of Changes, when viewed closely, is quiet and upright. All the phenomena in the world between heaven and earth are fully included in the Book of Changes. The text continues: When Qian is still, it is focused; when it moves, it is direct and unimpeded, so 'great generation' arises from this; when Kun is still, it is gathered in; when it moves, it is expansive, so 'broad generation' arises from this. Duolong'a explains: The Qian and Kun referred to in the Book of Changes are heaven and earth. The vastness and breadth of the Way of the Book of Changes are the vastness and breadth of Qian and Kun. And the vastness and breadth of Qian and Kun are precisely seen from their ability to generate all things. 'Zhuan' means focused, 'zhi' means direct and unimpeded, 'xi' means gathering, 'bi' means expansion. The image of the Qian hexagram is full in the middle, so when still it is focused and when moving it is direct and unimpeded; the image of the Kun hexagram is empty in the middle, so when still it is gathering and when moving it is expansive. Because it is focused and direct, there is no partiality or曲折, and all things begin with it, so its generation reaches 'greatness'; because it is gathering and expansive, there is no blockage or obstruction, and all things are generated through it, so its generation reaches 'breadth.' Thus the vastness and breadth of Qian and Kun are as such.

廣大配天地，變通配四時，陰陽之義配日月，易簡之善配至德。配，對也。廣大莫如天地，而易以乾坤配之；天地運行有四時，而易以變通配之；天地中之昭明者莫如日月，而易以陰陽之義配之；天地之大生廣生謂之至德，而易以易簡之善配之。易之廣大如天地也。此第六章，言天地至廣至大，惟易克配之，宜玩其辭也。

The Great Treatise says: The Book of Changes is vast and expansive, matching the heavens and earth; its adaptability and flexibility match the four seasons; its meaning of yin and yang matches the sun and moon; its simplicity and ease match the highest virtue. Duolong'a explains: "Matching" means corresponding and being appropriate. There is nothing in the world broader than heaven and earth, and the Book of Changes uses the Qian and Kun trigrams to correspond to them; heaven and earth operate and produce the four seasons of spring, summer, autumn, and winter, and the Book of Changes uses the changing lines to correspond to them; among the brightness and light of heaven and earth, nothing surpasses the sun and moon, and the Book of Changes uses the meaning of yin and yang to correspond to them; the great capacity of heaven and earth to generate and sustain all things can be called supreme virtue, and the Book of Changes uses the ease of Qian and the simplicity of Kun to correspond to it. Thus, the Book of Changes is as vast as heaven and earth. He concludes: This is the sixth chapter, which speaks of heaven and earth being the most vast and great, and only the Book of Changes can match them, so one should repeatedly ponder its words.

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。易道至廣至大，而聖人之崇德廣業皆有取於易焉。德之虛明內照謂之知，業有規矩可循謂之禮。知高故崇，禮順故卑。崇莫如天，而天之高明有象，效之故德崇；卑莫如地，而地之博厚無垠，法之故業廣。

The Great Treatise records Confucius' words: The Book of Changes is perhaps reaching its ultimate limit! The Book of Changes is precisely the means by which the sage upholds his virtue and expands his undertakings. Knowledge should be lofty, while ritual should be humble; loftiness is modeled after Heaven, humility is modeled after Earth. Duolong'a explains: The way of the Book of Changes is extremely vast and great, and the sage's "upholding virtue" and "expanding undertakings" are both derived from the Book of Changes. Virtue is empty and luminous, capable of self-reflection, which is called "knowledge"; undertakings have rules to follow, which is called "ritual." Knowledge is valued for its loftiness, hence "upholding"; ritual is valued for its compliance, hence "humbility." The highest is Heaven, and Heaven's loftiness is visible in its manifestations; by following it, virtue becomes lofty. The lowest is Earth, and Earth's vastness has no bounds; by following it, undertakings become expansive.

天地設位，而易行乎其中矣。成性存存，道義之門。夫德業之效法天地，是即效法易也。天地設位於上下，而易即行乎天地之中。學易者誠於本成之性，存之又存，無或放失，即為道義從入之門，德崇業廣之基在此矣。此第七章，言德業之崇廣在乎學易者效法天地，宜玩其辭也。

The Great Treatise says: Heaven and Earth each take their proper position, and the Book of Changes operates between them. Holding fast to the already established nature, this is the gateway for the entry and exit of righteousness. Duolong'a explains: To cultivate virtue and expand one's achievements must be modeled after Heaven and Earth, which in turn equals modeling after the Book of Changes, for Heaven and Earth each take their proper position, and the Book of Changes operates between them. Those who study the Book of Changes should hold fast to their innate nature with sincerity, guarding it constantly, not allowing it to be lost for a single moment. This is the gateway for the entry of righteousness, and the foundation for cultivating virtue and expanding achievements. He concludes: This is the seventh chapter, stating that whether virtue and achievements can be cultivated and expanded depends entirely on whether those who study the Book of Changes model themselves after Heaven and Earth. Therefore, one should repeatedly ponder its words.

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。此言立卦之源也。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。會，合也。通謂無窒礙。典禮，常法也，謂爻位之尊卑有定也。此言生爻之源也。

The *Great Treatise* says: The sage observed the complexity of things in the world and compared their forms, describing their appropriate appearances, thus called "image" (*xiàng*). Duolong'a comments: "Zé" refers to complexity and confusion; this sentence explains the origin of establishing hexagrams. The text also says: The sage observed the changes of things in the world and examined their meeting and unimpeded connections, using them to implement the established norms, and attached words to judge good and bad fortune, thus called "line" (*yáo*). Duolong'a comments: "Hui" means meeting, "tong" refers to unimpeded; "lianding" is the established norms, referring to the fixed distinctions of the dignity and rank of the lines. This sentence explains the origin of generating lines.

言天下之至賾而不可惡也，言天下之至動而不可亂也。擬之而後言，議之而後動，擬議以成其變化。惡猶厭也。象言天下之至賾而其理可味，爻言天下之至動而有序不紊，故學者之言動宜擬象議爻，以成變化與易準也。

The Great Treatise says: The hexagrams encompass all the most complex matters in the world, yet people do not grow weary of them; the line statements cover all the most frequent changes, yet people do not feel confused by them. One should first compare with the hexagrams before speaking, and first discuss the meanings of the lines before acting. By relying on such comparison and discussion, one can achieve one's own changes. Duolong'a explains: "Evil" means to despise. The hexagrams express all the most complex matters in the world, yet the principles within are intriguing and worth pondering; the line statements describe all the most frequent changes, yet they are orderly and not chaotic. Therefore, those who study the Book of Changes should speak and act in accordance with the hexagrams and the meanings of the lines, so that their own changes align with the Book of Changes.

「鳴鶴在陰，其子和之。我有好爵，吾與爾靡之。」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？」擬議言動之義，可即中孚九二爻辭得之。中孚上巽下兌，中互艮震，巽為處，艮為廬，故曰居室，此在陰之象；兌為口，震為聲、為出，故曰出言，此鳴鶴之象；二陰在前曰外，陽應前陰，故曰千里之外應之，此子和之象。樞，門樞；機，弩牙也。此言鶴鳴雖在幽隱之地必有和者，猶之人言雖在宥密之處必有應者。出言尚如此，則大於言者可知；應者至千里之遠，則邇於千里者又可知。是以君子於言行不敢不擬議以致慎也。

The Great Treatise cites the Line Statement of the second line of the Zhongfū hexagram, saying: "A crane calls in the mountain shade, and its young crane responds in harmony; I have good wine, and I wish to share it with you." Confucius explained: "A gentleman resides in his own house; if his words are good, they will be responded to even a thousand miles away, let alone those nearby. If his words are not good, they will be rejected even a thousand miles away, let alone those nearby. Words originate from oneself, yet are imposed upon the people; actions arise from nearness, yet are seen in the distance. Words and deeds are the door hinge and the trigger of the crossbow, and when these are set in motion, honor and disgrace are determined. Words and deeds are the things by which a gentleman moves heaven and earth; how can they not be approached with caution?" Duolong'a said: the principle of deliberation before action can be clearly understood from the second line of the Zhongfū hexagram. He then verified this with the hexagram's image: the upper trigram of Zhongfū is Xun, and the lower trigram is Dui, with the intermediate trigrams being Gen and Zhen. Xun has the image of "residing," Gen represents a dwelling, so it is said "residing in his room," which is precisely the image of "in the shade." Dui represents the mouth, Zhen represents sound and emission, so it is said "speaking from his mouth," which is precisely the image of "the calling crane." The two yin lines in front are called "outside," and the yang line responds to the yin line above, so it is said "responded to a thousand miles away," which is precisely the image of "its young crane harmonizes with it." He also explained the characters: "shu" is the door hinge, and "ji" is the trigger of the crossbow. Finally, he clarified the meaning: a crane calling in a secluded place still surely has a response, just as a person speaking in a deep and hidden place will surely have a response. If speaking out still has such an effect, then things greater than speech can be imagined. If the response reaches a thousand miles away, then those within a thousand miles are even more certain. Therefore, a gentleman must not dare to be careless in deliberating before speaking or acting.

「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。」擬議言動之義，又可即同人九五爻辭得之。同人上乾下離，而自姤、夬來。姤之巽風象號，夬之兌說象笑。巽為處，前往之二，故又曰出；兌口象語，退後之二，故又曰默。五與二應，是為二人；二五得中，是為同心。夬上之二，離變乾中，火克乾金，故金斷也；姤初之二，變巽為離，上應乾中，巽為臭、為蘭，乾為言，故曰同心之言其臭如蘭也。此言君子之出處語默始異終同，其心志之堅物不能間，其氣味之投久則俱化焉。

The Great Treatise cites the Line Statement of the fifth line of the hexagram Tongren (Union): "At first, they weep bitterly, then they laugh joyfully." Confucius explained: "The way of a gentleman in the world is sometimes to take office, sometimes to retire, sometimes to be silent, and sometimes to speak. When two people have the same mind, their sharpness is sufficient to cut through metal; the words spoken by those of the same mind have a fragrance like orchids." Duolong'a said that the principle of deliberation before action can also be understood from the line statement of the fifth line of Tongren. He still relied on the changing hexagrams and their symbolic meanings: the upper trigram of Tongren is Qian (Heaven), and the lower trigram is Li (Fire), which comes from the hexagrams Guo (Encountering) and Guai (Overcoming). Guo contains Xun (Wind), which symbolizes weeping; Guai contains Dui (Joy), which symbolizes laughter. Xun has the image of "residing," and if it moves to the second position, it also has the image of "going out"; Dui is the mouth, symbolizing "speech," and if it moves to the second position, it also has the image of "silence." The fifth line and the second line are in correspondence, which is "two people"; both the second and the fifth lines are in the central position, which is "the same mind." The top line of Guai moves to the second position, and the Li trigram enters the Qian trigram, with fire overcoming metal, hence "cutting through metal." The first line of Guo moves to the second position, and Xun changes to Li, responding to the middle line of Qian. Xun represents fragrance and orchid, while Qian represents speech, hence "the words of those with the same mind have a fragrance like orchid." He concluded that this speaks of the gentleman's taking office, retirement, silence, and speech, which may initially differ but ultimately converge; their minds are firm, and external things cannot separate them; their fragrance is harmonious, and over time they become completely blended.

「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。」此言議之而後動，而以大過初六爻辭證之。錯，置也。大過內卦為巽，巽為茅、為白，又為木；初為地位，巽木為棟，以棟視茅，茅為至薄，然恐棟之橈而以茅藉之，則棟雖橈不至於損。人體藉茅之義而後動，則以慎而無所失也。

The Great Treatise cites the line statement of the first line of the Great Excess hexagram: "The first line, using clean white reeds as a cushion, there will be no mistake." Confucius explained: "Putting things directly on the ground is already sufficient; why use reeds as a cushion beneath? Where would there be any mistake? This is the utmost caution. Reeds themselves are very thin, yet their use can be of great importance. If one can carry out such caution consistently, there will be no mishaps." Duolong'a said: This line speaks of "deliberating before acting," and it is verified by the line statement of the first line of the Great Excess. "Error" refers to placing. The inner trigram of the Great Excess is Xun, which symbolizes reeds, white color, and wood. The first line is located at the position of the earth, and the Xun wood here symbolizes the roof beam. Comparing the roof beam to reeds, reeds are extremely thin, yet they are used to prevent the heavy roof beam from bending. Even if the roof beam bends, it will not be broken. If people can understand the meaning of "using reeds as a cushion" and act accordingly, they can act with caution and avoid mistakes.

「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。」動既宜慎，而又宜謙，謙之九三爻辭可玩也。謙艮為厚，互坎為勞，語，言也。謙三自剝之上來，自高降卑，此謂以功下人。惟謙故有德有禮，惟勞謙故德言愈盛，禮言愈恭。致恭以存其位，君子所以終吉也。

The Great Treatise cites the line statement of the "Gentle" hexagram's nine in the third: "Diligent and humble, the gentleman may attain a good ending, which is auspicious." Confucius explained: "Having accomplished deeds without boasting, having achieved accomplishments without claiming the virtue, this is the extreme of sincerity and depth. It refers to placing one's own merits beneath others. In terms of virtue, it should be full; in terms of propriety, it should be respectful. What is meant by humility is to be extremely respectful in order to preserve one's position." Duolong'a said: action must be both cautious and humble. The line statement of the "Gentle" hexagram's nine in the third is indeed worth pondering. He still explained it through the image: the lower trigram of the "Gentle" hexagram is艮 (mountain), which symbolizes thickness; the middle interacting trigram is坎 (water), which symbolizes labor; "speech" refers to speaking. The nine in the third of the "Gentle" hexagram comes from the upper nine of the "Splitting Apart" hexagram, descending from the highest position to the humble position, which is called "placing one's merit beneath others." Only because of humility can one possess virtue and propriety; only because of both labor and humility can virtue become more full and propriety more respectful. To be able to express the utmost respect in order to preserve one's position, this is precisely why the gentleman ultimately attains auspiciousness.

「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。」夫以謙動則終吉，而以亢動則有悔，故又舉乾上九爻辭以戒動者。「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。」此節初九爻辭。節為上坎下兌，中互艮震，而自泰來。虞氏曰：坤為亂，震為生、為言語，坤稱階，故亂之所生則言語以為階也。泰乾為君，坤為臣、為閉，故稱密。乾三之坤五，君臣毀賊，故君不密則失臣；坤五之乾三，坤體毀壞，故臣不密則失身，坤為身也。坤為事，坤變為坎，坎陷曰害，三往之五成坎，故曰幾事不密則害成。初居互震互艮之下，未及震出，先應艮止，故曰慎密不出也。此言言語足以生亂，故君子必欲擬之而後言也。

The Great Treatise cites the line statement of the upper nine of the Qian hexagram, saying: "The dragon flies too high and will regret it." Confucius explained: "One has a high status but no actual position, a lofty position but no people to govern, and virtuous men are in lower positions without coming to assist, so any action will bring regret." Duolong'a pointed out the purpose of this line: acting with humility leads to good fortune; acting with excessive arrogance leads to regret. Therefore, the Great Treatise again cites the line statement of the upper nine of the Qian hexagram to warn those about to take action. The Great Treatise also cites the line statement of the Jie hexagram's initial nine, saying: "Not stepping out of the hall will not lead to mistakes." Confucius explained: "The origin of calamity often begins with words. If the sovereign speaks carelessly, he loses his ministers; if the minister speaks carelessly, he loses himself; if secret matters are not guarded, they will cause harm. Therefore, the gentleman guards secrets and does not speak carelessly." Duolong'a pointed out that this is the line statement of the initial nine of the Jie hexagram. The Jie hexagram has the upper trigram Kan (Water) and the lower trigram Dui (Lake), with the intermediate trigrams Gen (Mountain) and Zhen (Thunder), derived from the Tai hexagram. He cited the words of Yu Fan, a Three Kingdoms Yi scholar, saying: "Kun represents disorder, Zhen represents life and speech, and Kun can also be called 'step.' Therefore, the origin of disorder begins with speech." The Tai hexagram has Qian (Heaven) as the sovereign and Kun (Earth) as the minister and as closure, so it is called 'secret.' The third line of Qian moves up to the fifth position of Kun, causing the sovereign-minister relationship to be damaged, so it is said 'if the sovereign is not secret, he loses his ministers.' The fifth line of Kun moves down to the third position of Qian, causing the Kun structure to be destroyed, so it is said 'if the minister is not secret, he loses himself,' since Kun has the image of 'body.' Kun also represents affairs, and when Kun changes to Kan, Kan represents danger, which is 'harm.' The third line moves to the fifth position to form Kan, so it is said 'if affairs are not kept secret, harm will arise.' The initial line is located below the intermediate trigrams Zhen and Gen, and has not yet followed Zhen, but has already corresponded with Gen's stillness, so it is said 'being cautious and not stepping out.' Duolong'a concluded that this is about speech leading to disorder, so the gentleman must first compare and consider before speaking.

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。」言宜慎密，而動亦宜慎密，嘗得其義於解六三爻辭矣。解為上震下坎，中為互離，三居二陽之間，陰為小人，上負震車，下乘坎輿，是必在上者褻慢名器，小人始得乘之。乘者非其人，故盜覬覦之而思奪之也。小人之行暴，上誤用之，上既褻慢，下復暴虐，人心思亂，故盜乘機起也。強取曰奪，執辭曰伐。坎為盜、為弓輪，互離為甲冑、為戈兵，震為鼓、為言聲，故曰盜、曰伐也。誨，教也；冶，妖冶也。慢藏者誨之使盜，冶容者誨之使淫，既己招之，豈能卻之？曰盜之招者，言招之使至也。此第八章，言言動之變化皆由學易者擬議之，宜玩其辭也。

The Great Treatise records Confucius' words: "The person who composed the Book of Changes must have understood the minds of thieves! The line statement of the hexagram 'Resolution' at line six in the third says: 'Carrying something while riding in a carriage, thieves come.' Carrying things is the act of a petty person, while a carriage is an instrument used by a gentleman; a petty person is now using the instrument of a gentleman, so the thief has the thought of robbery. If those above are careless, and those below are tyrannical, then the thief has the thought of rebellion. If one is careless in guarding property, it is as if one is teaching others to steal; if one is seductive in appearance, it is as if one is teaching others to commit lust. The Book of Changes says 'carrying and riding, leading thieves to come,' which is exactly how one brings thieves upon oneself." Duolong'a said: words should be cautious, and actions should also be cautious; this meaning he once understood from the line statement of line six in the third of the hexagram 'Resolution.' The upper trigram of 'Resolution' is Zhen (Thunder), the lower trigram is Kan (Water), and the interacting trigram in the middle is Li (Fire). Line six in the third is a yin line sandwiched between two yang lines. Yin represents petty persons; above it is the trigram Zhen, which represents a carriage, and below it is the trigram Kan, which represents a vehicle. This shows that the person in a high position has been careless with the instruments of rank, allowing petty persons to use them. Since the person riding the carriage is not the one who should be riding it, thieves will covet it and desire to take it. Petty persons acting tyrannically are due to the mistake of those above; since those above have been careless, and those below are tyrannical, the people's minds become chaotic, so thieves take the opportunity to rise. He also explained: using force to take is called 'duo,' and holding a title to attack is called 'fa.' Kan represents thieves, bows, and chariot wheels; the interacting trigram Li represents armor and spears; Zhen represents drums and sound, so the text speaks of 'thieves' and 'attack.' 'Hui' means to teach, and 'ye' means seductive; being careless in guarding property is like teaching others to steal; being seductive in appearance is like teaching others to commit lust. If it is oneself who has brought about this situation, how can it be avoided? Saying 'inviting thieves' means that one has invited thieves to come close. He summarized: this is the eighth chapter, speaking of the various changes in words and actions, which should be first contemplated by those who study the Book of Changes, so one should repeatedly ponder the statements of the hexagrams and lines."

大衍之數五十，其用四十有九。分而為二以象兩，掛一以象三，揲之為四以象四時，歸奇於扐以象閏，五歲再閏，故再扐而後掛。鄭氏曰：衍，演也，謂衍蓍以筮也。演卦用蓍策數五十，五十者，天之生數、地之成數也。天地生成之數為五十，而用四十九策者，蓋以蓍圓卦方，卦為八八之數，蓍為七七之數，故減一不用也。

The Great Treatise says: The number of the great derivation is fifty, but actually forty-nine are used. They are divided into two parts to symbolize the two principles of heaven and earth. One is drawn out and hung up to symbolize the three elements. The remaining number is counted in groups of four to symbolize the four seasons. The leftover number is held between the fingers to symbolize the leap month. In five years there are two leap months, so the leftover is held between the fingers twice, and then the divination is restarted. Duolong'a cites Zheng Xuan, a Han dynasty scholar of classics, to explain: "Derivation" means deduction, referring to the deduction of yarrow stalks for divination. The number of yarrow stalks used to deduce the hexagram is fifty, which is the combined number of the heavenly generating number and the earthly formed number. The generating number of heaven and earth is fifty, but actually forty-nine stalks are used, because yarrow stalks belong to the round, while the hexagram belongs to the square. The hexagram has the number of eight eights, which is sixty-four, while the yarrow stalks have the number of seven sevens, which is forty-nine. Therefore, one stalk is subtracted.

當此四十九策未分之候，渾然無朕，則象太極。兩手分之為二，左陽右陰，是象兩儀。又取一策掛於小指之間，以象三才。揲，撥而數之也，四其數以數之，先數左手之策，次數右手之策，以四起數者，象春夏秋冬之四時。四四數畢，必有零策，此謂之奇，奇，零也。將此零策扐於指間，以象月閏。扐，勒也；閏，餘也。一卦兩分兩揲，合之曰五歲，五次分揲，兩次歸奇，故曰再閏。

Duolong'a then proceeded to explain the actual practice of divination with yarrow stalks: when the forty-nine stalks have not yet been separated, they are unified and have no visible form, symbolizing the "Taiji" or Supreme Ultimate. When the hands divide them into two portions, the left hand represents Yang and the right hand represents Yin, symbolizing the "Two Principles" or "Liangyi." Then one stalk is taken and placed between the index finger and the thumb, symbolizing the "Three Powers" or "Sanyao." "Xie" means to separate and count, using four as a group. First, count the stalks in the left hand, then those in the right hand. Counting by fours symbolizes the four seasons, spring, summer, autumn, and winter. After counting in groups of four, there will always be a remainder, which is called "Qi," meaning the leftover. This leftover stalk is placed between the fingers, symbolizing the extra days in a lunar month; "Xie" means to press or clamp, and "Run" means the remainder. In one hexagram, there are two divisions and two counts, altogether called "Wusu" or five years. In five such divisions and counts, there are two instances of the remainder, hence the saying "Zai Run" or "again the remainder."

於是並掛策扐策為一而通數之，是為一變。從此再分再掛再揲，其法同前，是為再變。至於三變，則成一爻。四揲其策，所餘之數不五則九，五有一四，是為奇；九有二四，是為偶。三變皆奇為老陽，三變皆偶為老陰，一奇二偶為少陽，一偶二奇為少陰。老變而少不變，變者為動爻，則即動爻以玩占，此筮法之大略也。

Duolong'a continued: So the one yarrow stick that was hanging was combined with the remaining ones in the fingers for a total count, completing the first change. From here, they were divided again, hung again, and counted again, following the same method, which was the second change. It was only after the third change that one line was formed. Each time four yarrow sticks were used, the remaining number was either five or nine. Five contained one four, which was counted as 'odd'; nine contained two fours, which was counted as 'even'. If all three changes resulted in odd numbers, it was old yang; if all three resulted in even numbers, it was old yin. If one was odd and two were even, it was young yang; if one was even and two were odd, it was young yin. Old yang and old yin change, while young yang and young yin remain unchanged. The changing line is called the moving line, and the person casting the divination would interpret the meaning based on this moving line. This is the general method of divination by yarrow sticks.

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。虞氏曰：天數五，謂一、三、五、七、九；地數五，謂二、四、六、八、十也。五位，謂五行之位。五位相得而各有合，或以一六合水，二七合火，三八合木，四九合金，五十合土也。

The Great Treatise says: Heaven has five numbers, Earth has five numbers, and these five positions are paired with each other and have their respective combinations. The total of the Heaven numbers is twenty-five, and the total of the Earth numbers is thirty. The combined numbers of Heaven and Earth total fifty-five, and it is precisely through this number that transformation is achieved and the movements of ghosts and spirits are carried out. Duolong'a cites Yu Fan's words: the so-called five Heaven numbers refer to the five odd numbers: one, three, five, seven, and nine; the so-called five Earth numbers refer to the five even numbers: two, four, six, eight, and ten. The so-called 'five positions' refer to the directions of the Five Phases. 'Five positions are paired and each has its combination' means that one combines with six and belongs to water, two combines with seven and belongs to fire, three combines with eight and belongs to wood, four combines with nine and belongs to metal, and five combines with ten and belongs to earth.

鄭氏曰：天地之氣各有五。五行之次，一曰水，天數也；二曰火，地數也；三曰木，天數也；四曰金，地數也；五曰土，天數也。此五者陽無耦、陰無匹，故又合之：地六為天一匹也，天七為地二耦也，地八為天三匹也，天九為地四耦也，地十為天五匹也。二五陰陽各有合，然後氣相得，施化行也。天數二十有五者，為一三五七九之積數；地數三十者，為二四六八十之積數。合之為五十五數，除去六數以備六爻，而用四十九數以為占筮，則所以變化三百八十四爻而行陽神陰鬼者賴此矣。

Duolong'a also cited Zheng Xuan's words, saying that the qi of heaven and earth each have five elements. The order of the Five Phases is: one is water, belonging to the heavenly numbers; two is fire, belonging to the earthly numbers; three is wood, belonging to the heavenly numbers; four is metal, belonging to the earthly numbers; five is earth, belonging to the heavenly numbers. Among these five, the yang numbers have no counterparts, and the yin numbers have no pairs. Therefore, they are paired downward: the earthly six is matched with the heavenly one, the heavenly seven is paired with the earthly two, the earthly eight is matched with the heavenly three, the heavenly nine is paired with the earthly four, and the earthly ten is matched with the heavenly five. The five numbers of heaven and earth are paired in yin and yang, and only then do the qi harmonize and the transformation process can proceed. He then calculated himself: the total of the heavenly numbers is twenty-five, the sum of one, three, five, seven, and nine; the total of the earthly numbers is thirty, the sum of two, four, six, eight, and ten. Together they total fifty-five. From this, six is subtracted to match the six lines of the hexagram, leaving forty-nine numbers for divination. Thus, the ability to produce 384 lines and the operation of the yang spirit and yin ghost depend entirely on this number.

乾之策二百一十有六，坤之策百四十有四，凡三百有六十，當期之日。二篇之策，萬有一千五百二十，當萬物之數也。乾卦純陽，坤卦純陰。乾陽數九，以揲蓍之數計之，為四九三十六，六爻得數二百一十有六，此乾策也；坤陰數六，以揲蓍之數計之，為四六二十四，六爻得數百四十有四，此坤策也。乾坤策數合之為三百六十，一歲為期，言以三百六十數當一期之日也。二篇謂上下經，二篇之陽策陰策各一百九十有二，陽策以四九之數乘之，得六千九百一十二策；陰策以四六之數乘之，得四千六百八策；合為萬一千五百二十策，以當萬物之數也。

The Great Treatise says: The number of stalks for the Qian hexagram is 216, and for the Kun hexagram is 144. Together they make 360, which corresponds exactly to the number of days in a year. The total number of stalks in the upper and lower parts of the Classic of Changes is 11,520, which corresponds exactly to the number of things in the world. Duolong'a calculated them step by step: the Qian hexagram consists entirely of yang lines, and the Kun hexagram entirely of yin lines. The yang number is nine. When counting the stalks in groups of four, four times nine is thirty-six, and six lines together make 216, which is the number of stalks for Qian. The yin number is six. Using the same method, four times six is twenty-four, and six lines together make 144, which is the number of stalks for Kun. The total number of stalks for Qian and Kun together is 360. A year is one 'period', so using the number 360 corresponds to the number of days in a year. The term 'two chapters' refers to the upper and lower parts of the Classic of Changes. Within these two chapters, there are 192 yang lines and 192 yin lines. The yang stalks are calculated by multiplying thirty-six by 192, resulting in 6,912 stalks. The yin stalks are calculated by multiplying twenty-four by 192, resulting in 4,608 stalks. Adding these together gives a total of 11,520 stalks, which corresponds to the number of things in the world.

是故四營而成易，十有八變而成卦，八卦而小成，引而伸之，觸類而長之，天下之能事畢矣。營，經營。四營者，陸氏所謂分二、卦一、揲四、歸奇是也。四營成一變，故曰成易；三變成一爻，十有八變成六爻，故曰成卦。三爻得卦之半曰小成，由小成以引伸觸類，六十四卦皆可推廣得之，故曰盡天下能事也。

The Great Treatise says: Therefore, after four operations, one change is formed; after eighteen changes, one hexagram is formed; the Eight Trigrams are the initial completion, from which extension and analogy can be made, so that all things under heaven are fully included. Duolong'a explains: "Ying" refers to operations and management. The "four ying" refer to the four procedures mentioned by Lu Deming, a Tang dynasty scholar of classics, namely dividing into two, hanging one, drawing four, and returning the odd. After completing the four ying, one change is formed, hence "forming the Book of Changes"; three changes form one line, eighteen changes form six lines, hence "forming the hexagram". Three lines only form half of a hexagram, so it is called "small completion"; by further extension and analogy from the small completion, all sixty-four hexagrams can be derived, hence all things under heaven are included.

顯道神德行，是故可與酬酢，可與佑神矣。道體至隱，得蓍筮而顯明；德行至實，得蓍筮而神化。酬酢猶報答也，佑，助也。《九家易》曰：禮飲酒，主人酌賓為獻，賓酌主人為酢，主人飲之又酌賓為酬也。先舉為酢，答報為酬。言筮能顯道，故可與酬酢；筮能神德行，故可與佑神也。子曰：知變化之道者，其知神之所為乎！陰陽變化非人所為，聖人極贊其神，以見揲蓍為易之用也。此第九章，詳言蓍筮之法而贊其道為神，故宜玩其占也。

The Great Treatise says: Divination with yarrow stalks can reveal the Way, and can make virtue become mysterious and profound, so it can be used for mutual response and interaction, and can be used to assist the divine. Duolong'a explains: The essence of the Way is originally extremely hidden, but it becomes clear through divination with yarrow stalks; virtue is originally extremely simple and genuine, but it becomes mysterious and penetrating through divination with yarrow stalks. "Chouze" is like mutual giving and receiving, and "you" means assistance. He cites the Nine Schools Commentary on the Book of Changes to explain the original meaning of these two characters: according to the ritual of drinking, the host pours wine for the guests, called "xian," the guests return the favor to the host, called "cuo," and after the host drinks, pours wine again for the guests, called "chou." The one who first raises the cup is "cuo," and the one who responds is "chou." Therefore, divination can reveal the Way, so it can be used for mutual response and interaction; divination can make virtue mysterious, so it can be used to assist the divine. The Great Treatise also records Confucius' words: those who understand the principle of change generally understand the workings of the divine. Duolong'a says: the changes of yin and yang are not something that human power can produce; the sages repeatedly praise their mystery, precisely to show that divination with yarrow stalks is the practical function of the Book of Changes. He concludes: this is the ninth chapter, which elaborately explains the method of divination with yarrow stalks and praises its Way as divine, so it should be repeatedly contemplated and pondered.

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。以，用也。辭，繫辭；變，爻也；象，卦象。言、動、制器三者俱用夫易，而占亦為聖人之道，與三者並重，則卜筮烏可少哉！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。是以君子將有行為，必先卜筮以占決之。問以言者，將占告蓍之言也。命，告也，蓍告人而人受之，故曰受命。向、響同，言如響應聲也。來物者，未來之吉凶也。遠近幽深無不顯著，蓍之至精如此。

The Great Treatise says: The Book of Changes contains four principles of the sage's way: those who use it to express words value the line statements, those who use it to act value the changing of lines, those who use it to make objects value the hexagram images, and those who use it for divination value the judgment. Duolong'a explains: "With" means to use; "statements" refer to the words attached to the hexagrams and lines; "change" refers to the movement of the lines; "images" refer to the hexagram images. He points out that expressing words, acting, and making objects all require the Book of Changes, and divination is also a principle of the sage, equal to those three, showing that divination cannot be neglected. The text continues: Therefore, when a gentleman is about to act or take action, he consults the yarrow stalks to seek their guidance; the response given by the yarrow stalks is like an echo, and whether the matter is far or near, hidden or profound, he can immediately know the future. If it is not the most subtle thing in the world, who could achieve this. Duolong'a explains: When a gentleman is about to act, he must first use divination to decide. The phrase "ask and receive in words" means that when divining, the matter in question is told to the yarrow stalks. "Ming" means to inform; the yarrow stalks inform the person, and the person receives this information, so it is said "receive the command." "Xiang" and "huan" are similar, meaning the response is like an echo following a sound. "Laiwu" refers to the coming of good or bad fortune. Whether far or near, hidden or profound, all become clear, and this is the subtlety of the yarrow stalks.

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。參，三之也；伍，五之也；錯謂交錯；綜，理也，言如理絲縷也。筮法掛一象三，五閏再扐，此之謂參伍；所扐餘策奇偶殊致，老少分推，此之謂錯綜。文謂爻辭，參之伍之以成吉凶之文；象謂卦象，為錯為綜以定陰陽之象。文則通揲蓍之變以成之，象則極蓍策之數以定之，蓍之至變如此。

The Great Treatise says: By repeatedly calculating in threes and fives, one explores the transformations, interweaving and organizing the numbers; by comprehending its transformations, one establishes the patterns of heaven and earth; by exhausting its numbers, one determines the forms of all things under heaven. If it is not the most changeable thing in the world, who could achieve this. Duolong'a explains: "San" means multiplying by three, "Wu" means multiplying by five; "Cuo" means interweaving, "Zong" means organizing, like sorting threads. He applies these terms to the method of divination: when performing divination, one hangs one stalk to represent the three elements, and then uses five years with an intercalary month, so that two remainders are caught between the fingers, which is "San Wu." The remaining stalks caught between the fingers differ in odd and even, and old yang, old yin, young yang, and young yin are separately determined, which is "Cuo Zong." "Wen" refers to the line statements, and by repeatedly calculating in threes and fives, one establishes the patterns of good and bad fortune; "Xiang" refers to the hexagram images, and by either interweaving or organizing, one determines the forms of yin and yang. The patterns are formed by comprehending the changes of divining with yarrow stalks, and the forms of things are determined by exhausting the numbers of the yarrow stalks. The yarrow stalks are thus so changeable.

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。蓍之至精至變如此，而當其不動則無思無為，至於有感而天下之故無不通焉，蓍又至神也。夫易，聖人之所以極深而研幾也。研，究也；幾，微也。惟精故深，惟變故微，聖人所以窮極其深而研究其幾也。

The Great Treatise says: The Book of Changes has no thoughts, no actions, is still and unmoving, but once it responds to something, it comprehends all events throughout the world. If it is not the most marvelous thing in the world, who could achieve this. Duolong'a explains: The divination rods and tortoise shells are so subtle and changeable, yet when they are not yet used, they have no thoughts, no actions; but when they respond, all events in the world are fully understood. Thus, the divination rods and tortoise shells are indeed extremely marvelous. The text then continues: The Book of Changes is precisely the tool used by the sages to explore the profound and examine the subtle. Duolong'a explains the words: 'examine' means to study, and 'a few' means the hidden and subtle. He connects this sentence with the previous words 'subtle', 'changeable', and 'marvelous': precisely because it is extremely subtle, it can reach the profound; precisely because it is extremely changeable, it can reach the subtle. The sages use the Book of Changes to explore the depths and examine the subtle.

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。心志內蘊，非深不能通；事務至賾，非幾不能成；通志成務，非神則猶未底於化。筮則無有遠近幽深，遂知來務，是能通天下之志；筮則通其變遂成天下之文，極其數遂定天下之象，是能成天下之務；筮則無思無為，寂然不動，感而遂通天下之故，是能不疾而速、不行而至也。子曰：易有聖人之道四焉者，此之謂也。此第十章，言卜筮為聖人之道而贊之為至精至變至神，宜玩其占也。

The Great Treatise says: It is because of its depth that it can connect the hearts and minds of people throughout the world; it is because of its subtlety that it can accomplish the affairs of the world; it is because of its mysterious nature that it does not need to be hurried and yet is swift, does not need to move and yet reaches its destination. Duolong'a explains: Human aspirations are hidden within, and without depth they cannot be connected; worldly affairs are complex and hard to discern, and without the ability to perceive the subtlest changes, they cannot be accomplished; and if one can connect aspirations and accomplish affairs, but lacks mystery, it is still not considered to have reached the highest level. He then corresponded each part with the method of divination: When divining, regardless of distance or depth, one can foresee future events, which is how it connects the hearts and minds of people throughout the world; divining can comprehend its transformations and accomplish the principles and structures of the world, exhaust its numbers and determine the forms of all things, which is how it accomplishes the affairs of the world; divining requires no thought or action, remains still and silent, yet responds instantly to the affairs of the world, which is how it is swift without haste and reaches its destination without moving. At the end of the text, it records Confucius' words: The Book of Changes contains four principles of the sage's way, and this is exactly what it means. Duolong'a summarizes: This is the tenth chapter, which discusses divination as also being part of the sage's way, and praises it as the most refined, the most changeable, and the most mysterious, so it should be repeatedly contemplated and pondered.

天一地二，天三地四，天五地六，天七地八，天九地十。天陽地陰，陽奇陰偶。一三五七九，奇數，天數，奇者陽也；二四六八十，偶數，地數，偶者陰也。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。虞氏曰：問易何為取天地之數也。開物即通志，成務即定業。冒，覆也。惟於天下之道無不該，故天下之疑可占斷也。

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. Duolong'a explains: Heaven belongs to Yang, Earth belongs to Yin. Odd numbers are the numbers of Yang, and even numbers are the numbers of Yin. One, three, five, seven, and nine are odd numbers, which are the numbers of Heaven, and odd numbers belong to Yang; two, four, six, eight, and ten are even numbers, which are the numbers of Earth, and even numbers belong to Yin. The text then records Confucius' words: What is the purpose of the Book of Changes? The Book of Changes can open up all things and accomplish affairs, encompassing the principles of the world, and that is all. Therefore, the sage uses it to connect the aspirations of people throughout the world, to establish the undertakings of the world, and to judge the doubts of the world. Duolong'a cites Yu Fan's words: This is asking why the Book of Changes uses the numbers of Heaven and Earth. "Opening things" means understanding the principles, "accomplishing affairs" means establishing careers; "covering" means encompassing. Because it encompasses all the principles of the world, all the doubts of the world can be decided by divination.

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！古之聰明叡知神武而不殺者夫。疑何以斷？斷以蓍卦與六爻也。蓍取少陽數，七七四十九，故其德圓；卦取少陰數，八八六十四，故其德方。蓍取變動，故曰神；卦有定體，故曰知。易，變易；貢，告也，言占參動爻，六爻之義有所變易，以吉凶告人也。聖人於此默體卦爻之義，靜以澄心，寂然不動，至於出身加民，酬酢萬物，隨感而應。惟古之聰明叡知神武而不用刑殺者能此也。

The Great Treatise says: Therefore, the virtue of the yarrow stalks is round and penetrating, while the virtue of the hexagrams is square and clearly known. The meaning of the six lines changes to inform people. The sage uses it to purify his mind, retreat into secrecy, and share the joys and sorrows of the people; using its penetrating insight to foresee the future, and its clear knowledge to contain the past. Who could reach such a level? Perhaps only those ancient wise and intelligent, mighty and divine, yet who did not resort to punishment and killing. Duolong'a first asked: How can difficulties be decided? He answered himself: By the yarrow stalks, the hexagrams, and the six lines. Then he explained the characters: The yarrow stalks take the number of the young yang, which is seven times seven, forty-nine, so its virtue is 'round'; the hexagrams take the number of the young yin, which is eight times eight, sixty-four, so its virtue is 'square'. The yarrow stalks are concerned with change, so they are 'penetrating'; the hexsagrams have a fixed form, so they are 'known'. 'Yi' means change, and 'Gong' means to inform, meaning divination should refer to the moving line, and the meaning of the six lines changes accordingly, thus informing people of good and bad fortune. He then explained how the sage uses it: The sage silently understands the meaning of the hexagrams and lines, cultivating a clear mind in stillness; when he steps forward to govern the people and respond to all things, he acts in accordance with the situation. This is only possible for those ancient wise and intelligent, mighty and divine, yet who did not resort to punishment and killing.

是以明於天之道，而察於民之故，是興神物以前民用。聖人以此齊戒，以神明其德夫。古人之所以不用刑殺者，以民預知吉凶，咸知憂患，能知趨避也。是以後之聖人明天之道、察民之故，因蓍為神物，前民用之。玩占者則為齊以潔心，戒以遠欲，蓍物本神明，而以齊戒通蓍之神明也。

The Great Treatise says: Therefore, the sage understood the heavenly way and observed the people's circumstances, and thus created such divine objects as the yarrow stalks and the tortoise shell to guide the people before they acted. The sage also used this to perform purification rites, thereby making his virtue divine. Duolong'a explains: The ancients were able to avoid using punishments and executions because the people already knew good and bad fortune in advance, and everyone understood worries and anxieties, thus knowing how to seek good and avoid evil. Therefore, later sages, having understood the heavenly way and observed the people's conditions, used the yarrow stalks, this divine object, to guide the people before they acted. As for those who study divination, they should use 'qi' to purify their hearts and 'jie' to distance themselves from desires; the yarrow stalks themselves are divine, and only when a person approaches them with a purified mind can he connect with their divine nature.

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。聖人所以用蓍者，則以蓍為民咸用之物。揲蓍成卦，有乾坤，有變通，有象；因象則可以制器立法，人用之則出入咸利，又至神。但即戶闔闢往來推求，盡得其蘊，易道原非隱僻難知者。

The Great Treatise says: Therefore, closing the door is called "Kun," opening the door is called "Qian," one closing and one opening is called "change," coming and going without end is called "communication," appearing is called "image," taking form is called "object," making it and using it is called "method," and having convenient entry and exit, with the people using it daily without realizing it is called "spirit." Duolong'a brings this back to the practice of using the yarrow stalks: The sage uses the yarrow stalks because they are a common tool for the people. By dividing the stalks to form the hexagrams, there are Qian and Kun, change and communication, and images. Following the images, one can make objects and establish laws, which are convenient for people to use and are extremely subtle. All of this can be understood by examining the opening and closing of doors, showing that the Way of the Book of Changes is not something obscure and difficult to understand.

是故易有太極，是生兩儀，兩儀生四象，四象生八卦，八卦定吉凶，吉凶生大業。若是則蓍為要矣，於是又申揲蓍之法曰：太極者，大中也。當五十策未分之時，陰陽渾聚，無所偏倚，與喜怒哀樂未發之中相似，鄭氏所謂極中之道、醇和未分之氣是也。至於分而為二，則名兩儀；揲之以成奇偶之數，老陽、老陰、少陽、少陰各著，則名四象；再揲再扐，陽奇陰偶，錯綜成文，則名八卦。一生二，二生四，四生八，八卦既定，吉凶可分，占以決疑，大業之生亦由乎此。而不及三五者，略舉大概言之也。

The Great Treatise says: Therefore, the Book of Changes has the Taiji, from which the two principles arise, from which the four images arise, from which the eight trigrams arise. The eight trigrams determine good fortune and ill fortune, and from good fortune and ill fortune arises great undertakings. Duolong'a points out that according to this, divination with the yarrow stalks becomes essential, so the Great Treatise here again explains the method of divining with the yarrow stalks. He explains: "Taiji" is the great center. When the fifty yarrow stalks have not yet been divided, yin and yang are blended together, without any inclination, similar to the "center" mentioned in the Doctrine of the Mean when joy, anger, sorrow, and joy have not yet been expressed. This is what Zheng Xuan called "the extreme of the center, the harmonious and undivided qi." When they are divided into two parts, it is called "the two principles"; when the numbers are counted and odd and even numbers are formed, the old yang, old yin, young yang, and young yin each appear, and this is called "the four images"; then again counting and again dividing the remaining stalks, the odd and even of yin and yang are interwoven and arranged to form patterns, and this is called "the eight trigrams." One gives rise to two, two gives rise to four, four gives rise to eight; once the eight trigrams are established, good fortune and ill fortune are differentiated, and by using them to divinate and resolve doubts, great undertakings arise from this. As for the text not mentioning details such as the three transformations and the five positions, it is because it only gives a general overview.

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。兩儀者即天地也，蓍策兩分，始有象物可法，故曰法象莫大乎天地也。四時即四象，曰變通者，以筮蓍之變通起於揲也。日月謂坎離，坎離得乾坤中氣，舉坎離以該八卦也。惟有其位則所及者溥，惟有其德則所用者神。位尊莫如富貴，德全莫如聖人。崇高，位也，位崇高，人君之富貴也。物謂卦爻，器謂蓍也，備物立器用之以利天下者為聖人。探，取也；賾，雜亂也；索，求也；隱，幽隱；鉤謂曲以入之；致，極也；亹亹，勉也。有疑則怯，無疑則勉，是蓍龜乃所以定吉凶、成亹亹、生大業者也。

The Great Treatise says: Therefore, there is no image more worthy of being followed than heaven and earth, no change and penetration more profound than the four seasons, no object suspended in the sky shining brightly more luminous than the sun and moon, no exalted status more supreme than wealth and honor, and no preparation of tools, achieving their functions, creating objects to benefit the world more significant than the sage. And exploring the complex, seeking the hidden, probing the depths, and drawing from the distant, thus determining the fortune and misfortune of the world and achieving the diligence of the world, there is nothing greater than the divining tortoise and yarrow stalks. Duolong'a explained each sentence in terms of yarrow divination: The two principles refer to heaven and earth. The yarrow stalks divided into two produce images that can be followed, so it is said that there is no image more worthy of being followed than heaven and earth. The four seasons refer to the four trigrams. The reason they are called 'change and penetration' is because the change and penetration of divination begin with the counting of the yarrow stalks. The sun and moon refer to the trigrams Kan and Li. Kan and Li receive the middle energy of Qian and Kun, and by citing Kan and Li, all eight trigrams can be summarized. He then explained the latter part: Only by having a position can one's reach be broad; only by having virtue can one's use be profound. There is no higher position than wealth and honor, and no more complete virtue than the sage. 'Exalted' refers to position, and a high position means the sovereign's wealth and honor. 'Things' refer to the trigrams and lines, 'objects' refer to the yarrow stalks. Preparing these things and creating objects to benefit the world is the sage. He further explained each word: 'Explore' means to take, 'complexity' means complexity, 'seek' means to search, 'hidden' means the hidden, 'probe' means to delve deeply, 'attain' means to reach the extreme, and '亹亹' means diligence without tiring. When people have doubts, they become timid; when they have no doubts, they become vigorous. Therefore, the tortoise and yarrow stalks are used to determine fortune and misfortune, achieve diligence, and produce great achievements.

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。此言聖人作易之由也。神物謂蓍龜，天地變化謂四時，天垂象謂日月。陽日陰月，陽舒陰慘，故曰見吉凶也。河圖洛書俱古書名，鄭氏曰：河圖九篇，洛書六篇。效，仿也；則，法也。

The Great Treatise says: Therefore, Heaven produces divine objects, and the sage takes them as a model; when Heaven and Earth undergo changes, the sage imitates them; when Heaven manifests signs and reveals auspicious and inauspicious omens, the sage copies them; when the Yellow River produces a diagram and the Luo River produces a book, the sage takes them as a model. Duolong'a points out that this passage explains the origin of the sage's composition of the Book of Changes. He correspondingly explains each part: "divine objects" refer to the yarrow stalks and the tortoise shell; "changes of Heaven and Earth" refer to the four seasons; "Heaven's manifestation of signs" refers to the sun and moon; the sun belongs to yang, the moon to yin, yang energy expands, yin energy is solemn and severe, so they can reveal auspicious and inauspicious signs. As for the Yellow River Chart and the Luo Writing, they are both names of ancient texts. He cites Zheng Xuan's words saying that the Yellow River Chart consists of nine chapters and the Luo Writing consists of six chapters. Finally, he explains the characters: "效" means to imitate, and "则" means to take as a model.

易有四象，所以示也；繫辭焉，所以告也；定之以吉凶，所以斷也。此指易之用也。四象即揲蓍以四之法，因占筮以觀爻辭，因六爻辭以決吉凶也。《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。」此引大有上九爻辭以證卜筮之用。大有內外卦為乾、為離，陰居五位，陰德曰順；五下履乾，乾陽體實，故曰信也；賢謂上九，上為陽剛，又為天位，上來助五，故曰天佑。言人依四象之所示、繫辭之所告以斷吉凶，則天佑助之矣。此第十一章，言易為體而筮為用，故宜玩占也，結以大有上九爻辭，與二章自天佑之吉無不利遙相應也。

The Great Treatise says: The Book of Changes has four images, which are used to display; attaching statements to the lines, which is used to inform; using good and bad fortune to judge, which is used to make decisions. Duolong'a says that these sentences refer to the function of the Book of Changes: the so-called four images are the method of grouping by four when using the yarrow stalks for divination; relying on the line statements to observe the yao, and using the statements of the six lines to determine good or bad fortune. The text then cites the line statement of the top line of the Great Possession hexagram, saying: "He is aided by Heaven, good fortune, nothing is detrimental." Confucius explains: "Aid means assistance. What Heaven aids is the person who follows Heaven's way; what the people aid is the person of integrity. If one both fulfills integrity and constantly follows Heaven's way, and also reveres the virtuous, then Heaven aids him, and good fortune brings no harm." Duolong'a points out that here the line statement of the top line of the Great Possession hexagram is used to confirm the function of divination: the inner trigram of Great Possession is Qian (Heaven), and the outer trigram is Li (Fire). The fifth line is a yin line occupying the fifth position, and the virtue of yin is called "following." The fifth line descends onto the body of Qian, which is yang and full, so it is called "integrity." "Virtuous" refers to the top line, which is a yang line and occupies the heavenly position. It descends from above to assist the fifth line, so it is called "Heaven's aid." The meaning is that when people judge good or bad fortune according to the images displayed by the four images and the statements attached to the lines, Heaven will aid them. He concludes: this is the eleventh chapter, which says that the Book of Changes is the essence and divination is its function, so one should repeatedly ponder its divination; the end uses the line statement of the top line of the Great Possession hexagram to conclude, echoing the sentence in the second chapter, "If aided by Heaven, good fortune brings no harm."

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。易之為書，不外辭、象二者。意本難盡，聖人立象乃所以盡意；言本難盡，聖人繫辭乃所以盡言。立象即設卦，天下事物之情備具六十四卦之內，此意不盡之盡也；繫辭謂爻辭，變通鼓舞於三百八十四爻之中，以盡其利，以盡其神，此言不盡之盡也。

The Great Treatise records Confucius' words: words cannot fully express meaning, and words cannot fully express the meaning. If this is so, how can we see the meaning of the sages? Confucius then said: the sages established the hexagrams to exhaust meaning, set up the structure of the hexagrams to exhaust truth and falsehood, attached statements to exhaust words, and through change and flexibility to exhaust benefit, and through stirring and inspiring to exhaust the marvelous. Duolong'a explained: the Book of Changes is no more than the 'statements' and 'images'. Meaning is originally difficult to exhaust, so the sages established the hexagrams to exhaust meaning; words are originally difficult to exhaust, so the sages attached statements to exhaust words. What is called 'establishing images' is setting up the hexagrams, and all the various situations of things in the world are included within the sixty-four hexagrams, thus meaning which was originally inexhaustible has finally been exhausted. What is called 'attaching statements' refers to the line statements, and through change and flexibility in the 384 lines, it exhausts benefit and exhausts the marvelous, thus words which were originally inexhaustible have finally been exhausted.

子曰：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。夫意言之所以難盡而猶可盡者，以闢卦、乾卦往來移易，有所縕藏也。易，移也。虞氏曰：縕，藏也。乾坤純陽純陰，為不易卦，而闢卦皆消息於乾坤，且具乾坤之體，故乾坤為易移之縕。若乾坤毀裂，陰陽已分，則無可易矣。儻單卦或有乾坤，如需、訟、晉、明夷諸卦，而以重卦衡之，乾坤之體幾乎滅息也。

The Great Treatise records Confucius' words: "The trigrams Qian and Kun are probably the hidden essence of the Book of Changes? When the trigrams Qian and Kun are arranged, the Book of Changes stands in between them; if Qian and Kun are destroyed, the Book of Changes would be unseen; if the Book of Changes is unseen, then Qian and Kun would almost cease to exist." Duolong'a explains: the difficulty of expressing meaning through words is because the twelve trigrams and the trigram Qian change and transform, containing something hidden. He explains the term "yi" as change and movement, and cites Yu Fan's statement that "yun" means containment. Then he elaborates: Qian is entirely yang, and Kun is entirely yin, belonging to the unchanging trigrams, while each of the twelve trigrams grows and wanes between Qian and Kun, and all possess the nature of Qian and Kun. Therefore, Qian and Kun are the fundamental source of "yi" (change). If Qian and Kun were destroyed and yin and yang separated, there would be nothing to change. As for individual trigrams that occasionally contain Qian or Kun, such as Xu, Song, Jin, and Mingyi, but when considering the compound trigrams as a whole, the pure forms of Qian and Kun would almost cease to exist.

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。是故乾坤成列，陰陽類聚，各藏消息，形象未分者，是謂之道；其乾坤毀裂，陰陽群分，形象不純，別肖物象者，是謂之器。類聚則有化裁，群分必假推行，化裁推行，是謂變通。變之通之，易縕已盡，於是舉而施之於民，使咸知吉凶之宜，此之謂事業也。

The Great Treatise says: Therefore, that which is above the form is called "Dao," and that which is below the form is called "Qi." To transform and shape it is called "change," and to elaborate and apply it is called "communication." To apply it to the people under heaven is called "career." Duolong'a interprets these four sentences in relation to the trigrams Qian and Kun: When Qian and Kun are arranged, yin and yang gather according to their kinds, each containing the potential for increase and decrease. When forms have not yet differentiated, this is called "Dao." When Qian and Kun are destroyed, yin and yang divide into various kinds, forms no longer remain pure, and they resemble various objects, this is called "Qi." When kinds gather, there is transformation and shaping; when they divide into various kinds, they must rely on elaboration and application; transformation and application are called "change and communication." When change and communication occur, the hidden meaning of the Book of Changes is exhausted, so it is taken out and applied to the people, making everyone aware of what is auspicious and what is inauspicious, this is called "career."

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。極天下之賾者存乎卦，鼓天下之動者存乎辭。象，卦象；爻，爻辭。極者，窮究之使無遺也；鼓者，震動之使不倦也。象足以盡天下之賾，言不盡意而象則足以盡之；辭足以鼓天下之動，書不盡言而辭則足以盡之。

The Great Treatise reaffirms the previous discussion, saying: Therefore, when speaking of the image, the sage perceives the complexity of things under heaven, compares their forms, and describes their appropriate appearances, hence called "image." The sage also perceives the changes of things under heaven, observes their meeting and interpenetration, and uses this to carry out the established norms, and connects the words to judge good and bad fortune, hence called "line." The complete complexity of the world is embodied in the hexagram, and the movement of the world is stirred by the line statements. Duolong'a explains: here, "image" refers to the hexagram image, and "line" refers to the line statements. "Extreme" means to exhaust thoroughly without omission, and "stir" means to shake and inspire without tiring. He then concludes by referring back to the previous statement "words cannot fully express meaning, and meaning cannot be fully expressed by words": the hexagram image is sufficient to express the complexity of the world, although words cannot fully express meaning, the hexagram image can fully express it; the line statements are sufficient to stir the movement of the world, although words cannot fully express speech, the line statements can fully express it.

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。化裁推行而有賴於神而明之者，言立象繫辭，聖人雖盡言盡意，而膠固於象辭則已非。默而成之、不言而信，所以立德立行，易為崇德廣業之書，異端曲學不得竊其似也。此第十二章，篇中言聖人繫辭之本，故宜玩其辭兼玩其占，蓋通結上文也。

The Great Treatise says: transformation and cultivation depend on "change," while extension and application depend on "communication." The ability to be mysterious yet clear is in man, while the accomplishment without words, yet being believed, is in virtue. Duolong'a explains: the reason why "mysterious yet clear" persons are still needed for transformation and extension is that setting up images and linking words are the methods used by sages to express their thoughts fully. However, if learners stick rigidly to the images and words, they have already gone astray. The accomplishment without words, yet being believed, is precisely for establishing virtue and conduct. The Book of Changes is originally a book that honors virtue and expands one's endeavors. Heretical doctrines and perverse learning cannot imitate its form to pretend. He concludes: this is the twelfth chapter, the whole passage discusses the fundamental of sages linking words. Therefore, one should contemplate both its words and its divination. This chapter is actually a summary of the previous content.

八卦成列，象在其中矣；因而重之，爻在其中矣；剛柔相推，變在其中矣；繫辭焉而命之，動在其中矣。八卦成列，如震一、巽二之類；象者，如乾天、坤地之類。重之，謂重卦。爻，六爻也。推，推移；命，告也。此言八卦畫成而於以有象，因又重為六十四卦而於以有爻，卦爻有剛柔，而以消息之卦推移於諸卦之中而於以有變，又於爻下各繫以辭以命占者。占取動爻，故曰繫辭而命之，動在其中也。

The Great Treatise Part II begins by saying: The eight trigrams are arranged in order, and the images are thus formed; by stacking them two by two, the six lines of a hexagram are formed; by the mutual movement of yin and yang, change is thus produced; by attaching words to explain, the moving line is thus indicated. Duolong'a explains sentence by sentence: When it says 'the eight trigrams are arranged in order,' it refers to the order such as Zhen in the first position and Xun in the second; when it says 'image,' it refers to the taking of images such as Qian representing Heaven and Kun representing Earth. 'Stacking them' refers to overlapping them to form hexagrams with six lines, 'line' refers to the six lines; 'movement' refers to movement, 'command' refers to informing. He then explains the whole passage: Once the eight trigrams are drawn, images are formed; from there, by stacking them again, the sixty-four hexagrams are formed, and the six lines are formed; the lines are divided into yin and yang, and by using the changing hexagrams between each hexagram, movement is produced; then words are attached to each line to inform the person divining. Divination takes the moving line, so it says 'attached words and commanded, movement is within it.'

吉凶悔吝者，生乎動者也；剛柔者，立本者也；變通者，趣時者也。趣，趣向。言爻辭備吉凶悔吝之義，而占者則取動爻，故曰吉凶悔吝生乎動。爻有剛柔，乃所以立爻之本；占用變通，乃所以趣時之宜。吉凶者，貞勝者也；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。貞，固也，言有定也。吉定勝凶，凶定勝吉，是吉凶有定也。而天地貞觀，日月貞明，其道莫不有定；而天下之動雖有萬變，必有定則，故曰貞一也。

The *Great Treatise* says: Good fortune, misfortune, regret, and hardship arise from movement. The principles of firmness and flexibility are used to establish the fundamental nature. Change and adaptability are used to align with the appropriate circumstances. Duolong'a explains: "Qù" means to tend towards. The line statements originally contain the meanings of good fortune, misfortune, regret, and hardship, but the diviner only takes the moving line into account for the judgment, hence good fortune, misfortune, regret, and hardship arise from movement. The lines are divided into firm and flexible, which is used to establish the fundamental nature of the lines; divination emphasizes change and adaptability, which is used to align with what is appropriate in the situation. The text then continues: Good fortune and misfortune are in a fixed relationship of victory over each other, the way of heaven and earth is observable because it is fixed, the way of the sun and moon is bright because it is fixed, and all changes in the world return to one because they are fixed. Duolong'a explains the character "zhēn": "zhēn" means firmness, that is, having a fixed standard. He further explains: Good fortune must certainly overcome misfortune, and misfortune must certainly overcome good fortune, showing that good fortune and misfortune have a fixed distinction; although heaven and earth are observable, and the sun and moon are always bright, their ways are without variation; although the changes in the world are numerous, they must follow a fixed principle, hence it is said "zhēn fū yī".

夫乾，確然示人易矣；夫坤，隤然示人簡矣。爻也者，效此者也；象也者，像此者也。天下之動所以貞一者，則易已以此示人矣。確，剛貌；隤，柔貌。乾示人以易，坤示人以簡，卦爻、卦象亦效此易簡、像此易簡，惟易簡故貞一也。

The Great Treatise says: Heaven is strong and vigorous, displaying the "Easy and Simple" to people; Earth is soft and yielding, displaying the "Simple and Brief" to people. A yao is imitating this easy and simple; an image is imitating this easy and simple. Duolong'a explains: The changes in the world can be brought under one principle because the Book of Changes has already shown this principle through the two trigrams Heaven and Earth. He explains the characters: "Que" means the appearance of strength and vigor; "Tui" means the appearance of softness and yielding. Heaven shows simplicity to people, Earth shows brevity to people, and the hexagrams and their lines and images all imitate this simplicity and brevity. Because of this simplicity and brevity, they can remain unified.

爻象動乎內，吉凶見乎外，功業見乎變，聖人之情見乎辭。吉凶寓於爻象之內，動則外見，是宜玩占也；通爻象之變，於以有功業，而於辭見聖人之情，是宜玩占也。此第一章。上繫首章由天地順推出乾坤之易簡，以明作易之源，易之體；以下繫首章由爻象逆溯入乾坤之易簡，以示學易之法，易之用也。自此也下十章，皆發明爻象動乎內、吉凶見乎外、功業見乎變、聖人之情見乎辭四語之意，猶上繫之二章玩辭玩占也。

The Great Treatise says: The lines and images change internally, and auspiciousness and misfortune appear externally; achievements are manifested through change, and the mind of the sage is expressed through words. Duolong'a explains: Auspiciousness and misfortune are originally contained within the lines and images; once there is change, they become apparent externally, so one should contemplate and interpret them. By comprehending the changes of the lines and images, one can achieve accomplishments, and the mind of the sage is revealed through words, so one should also contemplate and interpret them. He then compares the structure of the upper and lower chapters: This is the first chapter of the Lower Great Treatise. The first chapter of the Upper Great Treatise derives the principles of the trigrams and hexagrams from the natural order of heaven and earth, explaining the origin of the Book of Changes, focusing on its essence; whereas the first chapter of the Lower Great Treatise traces back from the lines and images to the principles of the trigrams and hexagrams, indicating the method of studying the Book of Changes, focusing on its application. From this chapter onward, the following ten chapters elaborate on the meaning of these four statements: "The lines and images change internally, auspiciousness and misfortune appear externally; achievements are manifested through change, and the mind of the sage is expressed through words." Just as the second chapter of the Upper Great Treatise discusses contemplating words and interpreting omens.

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。天地為易之源，聖人為易之宗。天地有德，聖人有位；天地之德曰生，聖人之位曰寶。聖人以仁守位，以財聚人，仁以體天地之德，而又有義以濟仁窮。財或流於貪黷，故須以義理之；辭或入於邪淫，故須以義正之；至於民或為非，以義禁之，民咸知懼，不敢妄為，則義亦聖人治世之本也。

The Great Treatise says: The greatest virtue of heaven and earth is to produce and nurture all things, and the greatest treasure of the sage is his position and status. By what means does one hold onto his position? By benevolence. By what means does one gather people? By wealth. To manage wealth, to regulate speech, and to prevent the people from wrongdoing, this is called righteousness. Duolong'a explains: Heaven and earth are the origin of the Book of Changes, and the sage is its master. Heaven and earth possess virtue, and the sage holds his position. The virtue of heaven and earth is called "to produce," and the position of the sage is called "treasure." The sage uses benevolence to maintain his position, and wealth to gather people. Benevolence expresses the virtue of heaven and earth, but beyond benevolence there must be righteousness, to relieve the limitations of benevolence. Wealth may lead to greed and disorder, so righteousness is needed to regulate it; speech may become perverse and excessive, so righteousness is needed to regulate it; as for the people who may commit wrongdoing, righteousness is needed to restrain them. When the people all know fear and dare not act wrongly, then righteousness becomes the fundamental principle by which the sage governs the world.

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。包犧氏，太昊氏也。其時文字未興，包犧則仰觀俯察，象天法地，及鳥獸之文與土地之宜，又遠近相取，一身之官骸、百物之形色，八卦始作焉。而明神之德、萬物之情，胥以卦通其牖，別其類，以仁守位、以財聚人、以義治民之道，皆從此啟矣。

The Great Treatise says: In ancient times, Fuxi ruled the world. He looked up to observe the phenomena of heaven, looked down to observe the principles of earth, observed the patterns of birds and beasts and the suitability of the land. He took the image of himself nearby and the images of all things far away, thus beginning to draw the Eight Trigrams. This was to connect with the virtue of the divine and to classify the forms of all things. Duolong'a explains: Fuxi was also known as Taihao. In his time, writing had not yet emerged. Fuxi looked up to heaven and observed its phenomena, looked down to earth and took its principles as a model, and also considered the patterns of birds and beasts and the suitability of the land. He took images both near and far: the body's organs and structures nearby, and the forms and colors of all things far away. Thus the Eight Trigrams were drawn. After that, the virtue of the divine and the forms of all things were fully understood through the trigrams, and the principles of benevolence in governance, wealth in gathering people, and righteousness in governing the people all originated from here.

作結繩而為罔罟，以佃以漁，蓋取諸離。罔與網同，網罟所以取獸取魚者，取獸曰佃，取魚曰漁。離為目，互巽為繩，二巽顛倒為結繩；巽又為魚，離為飛鳥，互兌為羊、為刑殺，故曰以佃以漁。兩目相麗，象網罟，故曰取諸離也。

The Great Treatise says: "Fuxi made nets by knotting ropes, using them for hunting and fishing, which probably takes its image from the Li hexagram." Duolong'a first explained the character: "Wang" and "wang" are the same, and a net is an instrument for catching animals and fish. Catching animals is called "dian," and catching fish is called "yu." He then provided evidence from the images: Li represents eyes, and the mutual hexagram produces Xun, which represents ropes. The two Xun trigrams, one upright and one inverted, form the image of "knotting ropes." Xun also has the image of fish, Li has the image of flying birds, and the mutual hexagram produces Dui, which represents sheep and punishment. Therefore, it is said "to hunt and to fish." The Li hexagram has one eye in each of its two trigrams, and the two eyes are attached to each other, just like the mesh of a net. Therefore, this image is taken from the Li hexagram.

包犧氏沒，神農氏作，斲木為耜，揉木為耒，耒耨之利以教天下，蓋取諸益。理財之具不僅佃與漁也，而耒耜又其大焉者矣。神農炎帝氏繼包犧王天下，教民播種，故號神農。虞氏曰：否四之初也。巽為木、為入，艮為手，乾為金，手持金以入木，故斲木為耜；艮為小木，手以撓之，故揉木為耒。耒耜，耔器也。坤為田，巽為股，進退；震木動耜，艮手持耒，進退田中，耕之象也。益萬物者莫若雷風，故法風雷而作耒耜。

The Great Treatise says: After Fu Xi died, Shen Nong rose to rule, he carved wood into plows and bent wood into hoes, teaching the people the convenience of farming and weeding, which is probably taking the image from the Yi hexagram. Duolong'a first points out the position of this passage in the whole chapter: the tools for managing wealth and goods are not only for hunting and fishing, but the plow and hoe are especially important. He then introduces the person: Shen Nong is the Flame Emperor, who ruled after Fu Xi, taught the people to sow five grains, hence his name Shen Nong. Then he quotes Yu Fan's words about the change of hexagrams and taking the image: The Yi hexagram is formed by moving the fourth line of the Po hexagram to the first position. Xun represents wood and entering, Gen represents the hand, and Qian represents metal; holding a metal tool and entering into wood, thus it is "carving wood into plow." Gen also represents small wood, and using the hand to bend it, thus it is "bending wood into hoe." Both plow and hoe are farming tools. Kun represents the field, Xun represents the thigh and governs forward and backward movement, Zhen wood pushes the plow, Gen hand holds the hoe, moving forward and backward in the field, which is the image of farming. Finally, he points out the reason for taking the Yi hexagram: increasing all things has nothing more powerful than thunder and wind, so they imitated the wind and thunder to make the plow and hoe.

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。市為財聚之所，亦為人聚之所，聚人曰財之證也。噬嗑上離下震，中互坎艮，而自否來。離居上卦位，又得中，故稱日中；震為動、為出，又為大塗，人動而出於大塗之間，故象市。否乾為天，坤為民，故曰致天下之民；乾為金玉，坤為布帛，故曰聚天下之貨。否為上下不交之卦，五退居初以成交易，故曰交易而退，各得其所也。

The Great Treatise says: At noon, a market is established, gathering people from all over the world and collecting goods from everywhere. After exchanging with each other, they all disperse, and everyone gets what they need. This is probably taking the image from the Hexagram of Eating the Flesh. Duolong'a first explains the previous sentence "Why does wealth gather people?" by saying that a market is a place where goods gather and also where people gather, thus confirming the saying "gathering people depends on wealth." Then he uses the image to support this: The Hexagram of Eating the Flesh has the upper trigram as Li (Fire) and the lower trigram as Zhen (Thunder), with the mutual trigram being Kan (Water) and Gen (Mountain), which comes from the Hexagram of Not Being in Communication. Li occupies the upper position and also the central position, so it is called "noon"; Zhen represents movement and going out, and also represents a big road. People move out and walk along the big roads, thus forming the image of a market. The Hexagram of Not Being in Communication has Qian (Heaven) as the upper trigram and Kun (Earth) as the lower trigram, so it says "drawing people from all over the world"; Qian represents gold and jade, and Kun represents silk and cloth, so it says "gathering goods from all over the world." The Hexagram of Not Being in Communication originally represents a situation where upper and lower are not communicating. The fifth line moves down to the first position, forming the image of exchange, so it says "exchanging and then retreating, each getting what they need."

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。此言黃帝有熊氏、帝堯陶唐氏、帝舜有虞氏變通利民，以得天佑，以為守位曰仁之證也。乾坤兩卦為變對，乾窮則變坤，坤窮則變乾，乾坤遞變，消息之卦循環相生，故曰易窮則變，變則通，通則久也。虞氏曰：乾為治，上為衣，坤下為裳，乾坤萬物之縕，故以象衣裳；乾為明君，坤為順臣，故天下治，取諸此也。

The Great Treatise says: After Shen Nong died, the Yellow Emperor, Yao, and Shun arose, they connected with the changes of things, so the people were not weary; they subtly cultivated and nurtured, so the people each found their proper place. The Way of the Book of Changes reaches its limit and then changes, changes and then becomes unobstructed, becomes unobstructed and then lasts long, thus receiving the aid of heaven, which brings good fortune and benefits all things. The Yellow Emperor, Yao, and Shun ruled with ease, and the world was well governed, which is probably taking the image of the Qian and Kun hexagrams. Duolong'a points out: here it refers to the Yellow Emperor of the Youxiong clan, the Taotang Emperor Yao, and the Yushu Emperor Shun, who changed and adapted for the benefit of the people, thus receiving heavenly aid, which is exactly the verification of the previous statement "What maintains position is benevolence." He then explains "when at the extreme, it changes" from the perspective of hexagram principles: the Qian and Kun hexagrams are mutual opposites, when Qian reaches its extreme it becomes Kun, and when Kun reaches its extreme it becomes Qian, the Qian and Kun alternately change, the twelve hexagrams of the yin and yang messages cycle and generate each other, thus saying the Book of Changes changes when it reaches its limit, changes and then becomes unobstructed, becomes unobstructed and then lasts long. Finally, he cites Yu Fan's explanation of "governing by wearing clothes": Qian represents governance, being at the top as the upper garment, and Kun is at the bottom as the lower garment; Qian and Kun are the containment of all things, thus used to symbolize clothes. Qian is the sage king, and Kun is the gentle minister, so the world is well governed, this image is taken from Qian and Kun.

刳木為舟，剡木為楫，舟楫之利以濟不通，致遠以利天下，蓋取諸渙。刳，剖也，刳木謂刳虛其中；剡，銳利也，剡木謂削木末使銳也；楫，舟棹也。《九家易》曰：木在水上流行若風，舟楫之象也。此本否卦九四之二為坎，坤地水居之，川澤象；六二之四為巽，乾天風鼓之，舟行象。巽又為長木，艮為手，乾為金，艮手持金，故刳木為舟、剡木為楫也。乾為遠天，巽木行天際，故濟不通、致遠以利天下矣。法渙而作舟楫，蓋取此義也。

The Great Treatise says: Carving a hollow into a piece of wood to make a boat, and sharpening a piece of wood to make an oar, the convenience of the boat and oar allows crossing waters that were previously impassable, reaching distant places and benefiting the world. This is probably taking the image of the Hexagram of Dispersing. Duolong'a first explained the characters: "Ku" means to hollow out, so hollowing out wood means carving out the middle of the wood; "Yan" means to sharpen, so sharpening wood means making the tip sharp; "Jie" is the oar. He cited the Nine Schools' Commentary on the Book of Changes, saying that wood on water moves like wind, which is the image of a boat and oar. Then he explained the change of the hexagram: The Hexagram of Dispersing originally comes from the Hexagram of Non-Communication. The Nine in the Fourth position of Non-Communication moves down to the Second position to form the Trigram of Water, with Earth (Kun) below, water resting upon it, which is the image of rivers and marshes; the Six in the Second position moves up to the Fourth position to form the Trigram of Wind, with Heaven (Qian) above, wind propelling it, which is the image of a boat moving. Wind also represents a long piece of wood, Mountain (Gen) represents the hand, and Heaven (Qian) represents metal, so the hand holds a metal tool, thus being able to hollow out wood into a boat and sharpen wood into an oar. Heaven is the distant sky, and Wood moves across the sky, so it can cross impassable waters and reach distant places, benefiting the world. Following the image of the Hexagram of Dispersing to make boats and oars, this is the meaning intended.

服牛乘馬，引重致遠，以利天下，蓋取諸隨。虞氏曰：否上之初也。否乾為馬、為遠，坤為牛、為重；坤初之上為引重，乾上之初為致遠。艮為背，巽為股，在馬上，故乘馬；巽為繩，繩束縛物在牛背上，故服牛。出否之隨，引重致遠以利天下，故取諸隨。

The Great Treatise says: "Harnessing oxen and riding horses, drawing heavy loads and reaching distant places, to benefit the world, this is probably taking the image of the Hexagram of Following." Duolong'a cites Yu Fan's explanation: The Hexagram of Following is formed when the top line of the Hexagram of Non-communication moves down to the first line. In the Hexagram of Non-communication, Qian represents horses and distance, while Kun represents oxen and heavy loads. The initial line of Kun moving upward signifies "drawing heavy loads," and the top line of Qian moving downward signifies "reaching distant places." Gen represents the back, and Xun represents the thighs, so the thighs are over the horse's back, hence "riding horses." Xun also represents ropes, so using ropes to bind things on the ox's back, hence "harnessing oxen." From the Hexagram of Non-communication transforming into the Hexagram of Following, drawing heavy loads and reaching distant places to benefit the world, thus it is said to take the image of the Hexagram of Following.

重門擊柝，以待暴客，蓋取諸豫。豫卦上震下坤，中互坎艮。艮為門，坤為闔戶，重門之象。柝者，兩木相擊以行夜也。艮為手、為小木，震為動、為行人、為木、為聲音，手持木前行擊之有聲，擊柝之象。暴客，盜賊也。坎為盜，暴客之象；艮為閽寺，震為驚，故曰待。先事而為之備曰豫，故取諸此也。

The Great Treatise says: setting up layers of gates and striking wooden drums to guard against violent outsiders, this is probably taking the image from the Hexagram of Joy. Duolong'a explains: the Hexagram of Joy has Zhen above and Kun below, with Kan and Gen in the inner trigrams. Gen represents a gate, Kun represents closing the gate, together forming the image of multiple gates. The so-called '柝' is a tool made of two pieces of wood struck together to patrol and mark the time at night; Gen represents hands and small wood, Zhen represents movement, travelers, wood, and sound. Holding the wood and walking while striking it to produce sound is exactly the image of striking the柝. 'Violent outsiders' refer to bandits: Kan represents bandits, hence the image of violent outsiders; Gen represents the gatekeepers, and Zhen has the meaning of alarm, so it is said 'wait', meaning to be on alert and ready. Preparing before the event is called 'Joy', hence this image is taken from the Hexagram of Joy.

斷木為杵，掘地為臼，臼杵之利，萬民以濟，蓋取諸小過。杵，木器，所以搗也；臼，舂也，古者掘地為之，與後世以木石為之者異。小過震上艮下，中互巽兌。兌金克震木，故木斷；震木上動，故象杵。艮土在下，巽木克之，故象掘地；艮止又象臼。艮手持震木，震為稼、為出，巽為入，動木一出一入，杵臼春米之象。此與舟楫之利、服牛乘馬之利，皆聖人仁天下之具也。

The Great Treatise says: Cutting wood to make a pestle and digging the ground to make a mortar, the convenience of pestle and mortar enables the people to be relieved of hardship, which is probably taking the image from the Hexagram of Small Crossing. Duolong'a first explained the characters: "Chu" is a wooden tool used for pounding grain; "Jiu" is a vessel for pounding rice, which ancient people made by digging the ground, differing from later methods of凿ing it out of wood or stone. Then he used the image to support his argument: The upper trigram of the Hexagram of Small Crossing is Zhen (Thunder), and the lower trigram is Gen (Mountain), with the intermediate trigrams Xun (Wind) and Dui (Lake). Dui belongs to metal, which overcomes Zhen's wood, so the wood is cut; Zhen wood moves upward, so there is the image of the pestle. Gen belongs to earth and is located below, being overcome by Xun's wood, so there is the image of digging the ground; Gen also signifies stopping, which resembles the shape of the mortar. Gen holds Zhen's wood, Zhen represents crops and movement, Xun represents entering, so the wood held in the hand moves in and out, exactly the image of pestle and mortar pounding rice. He finally concluded: This is similar to the convenience of boats and rafts, and the usefulness of riding horses and using oxen, all being tools used by sages to show benevolence to the world.

弦木為弧，剡木為矢，弧矢之利，以威天下，蓋取諸睽。弧，木弓也。睽自中孚來，中孚五四相易，變巽為離，互體為坎。巽為木，坎為矯揉，揉木使曲，又以巽繩繫之，故曰弦木為弧；巽木克以兌金，故曰剡木為矢。坎為弓，離為矢，兌為刑殺，故曰以威天下。睽乖之極，非兵革不能平之使復合也。此與豫之擊柝，皆禁民為非者也。

The Great Treatise says: Making a bow from wood by stretching it with a string, and making an arrow by sharpening wood, the sharpness of the bow and arrow is used to intimidate the world. This is probably taking the image from the Hexagram 42, Guī (Strife). Duolong'a first explains the character: "Hú" means a wooden bow. Then he discusses the change of the hexagram: Hexagram 42, Guī, comes from Hexagram 31, Zhōngfú (Sincerity). In Hexagram 31, the fifth line and the fourth line are exchanged, and Xún (Wind) changes into Li (Fire). Within the hexagram, the mutual relationship produces the body of Kan (Water). Xún represents wood, and Kan governs correction and bending. Bending the wood and then tying it with the rope represented by Xún, thus saying "stringing wood to make a bow." Xún wood is cut by Dui (Lake) metal, thus saying "sharpening wood to make an arrow." Kan represents the bow, Li represents the arrow, and Dui governs punishment and killing, thus saying "using it to intimidate the world." He then points out the reason for taking the image from Guī: when separation reaches its extreme, it can only be resolved by military force, thus restoring harmony. This is similar to the beating of the drum in Hexagram 17, Yù (Joy), which belongs to the previous statement about "preventing people from doing wrong."

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。聖人仁天下之具，養生送死其尤大者。養生之具有宮室，此象則自大壯卦取之。泰陽上息消坤成震，變為大壯，泰在大壯之前，故曰上古。泰上為坤，坤為地，坤體中虛，下有乾人，故象穴居；乾為野，故曰野處。變坤為震，坤土之上加以震木，則象宮室；震木削以乾金，又象棟宇。棟，屋脊檁；宇，櫩也。覆巽為風，互兌為雨，巽風不見，兌雨不及乾中，故曰上棟下宇以待風雨，取諸大壯也。

The Great Treatise says: In ancient times, people lived in caves and moved about in the wild, but later sages used houses to replace this. There was a roof beam above and a eave below, to protect against wind and rain. This is probably taking the image from the Hexagram of Great Strength. Duolong'a first established the main idea: the instruments of sages who love the world are most important for life and death; among the instruments for life, there are houses, and this image is taken from the Hexagram of Great Strength. He then explained the changes of the hexagram: The hexagram Tai has yang energy growing upward, and the yin line of Kun is removed to become Zhen, thus transforming into the Hexagram of Great Strength. Tai comes before Great Strength, so it is called "ancient times." The upper part of the hexagram Tai is Kun, which represents earth, and the middle of Kun is empty, with the yang of Qian representing people below, thus forming the image of living in caves; Qian also represents the wild, so it is said "living in the wild." When Kun changes to Zhen, the earth (Kun) with wood (Zhen) on top forms the image of a house; the wood (Zhen) is shaped by the metal (Qian), forming the image of the roof beam and the eave. He also explained the meaning of the characters: "Dong" is the beam on the ridge of the roof, and "Yu" is the eave. Covering Xun represents wind, the mutual hexagram Dui represents rain, the wind is blocked and not seen, and the rain cannot reach the body of Qian, so it is said "having a roof beam above and an eave below to wait for wind and rain," and this is taken from the Hexagram of Great Strength.

古之葬者，厚衣之以薪，葬之中野，不封不樹，喪期無數，後世聖人易之以棺槨，蓋取諸大過。送死之具，棺槨是也。古無此制，興於後世之聖人，蓋自大過卦得之也。大過中互重乾，前應乾卦，外象重畫之坎，後乾坎卦，乾坎皆在大過之前，故曰古者。坎為叢棘，乾為人、為衣，乾人上下覆以坎棘，厚衣以薪象；乾為郊野，人在郊野，葬之中野象。虞氏曰：穿土稱封，聚土為樹。坎為穴，坎陰居外，虛而不實，不封不樹象。期為斬衰至緦麻日月之期，離為日，坎與離反，喪期無數象。大過之卦，內巽外兌，巽為木、為入，兌為口，木上有口，乾人入之，棺槨之象，故取諸此也。

The Great Treatise says: In ancient times, when burying the dead, they would wrap the body thickly with straw and bury it in the open field, without building a mound or planting trees, and the mourning period had no fixed duration; later sages changed this practice by using coffin and outer case, which was probably derived from the Great Exceeding hexagram. Duolong'a says: The utensils for burying the dead are coffin and outer case. In ancient times, there was no such practice, which was initiated by later sages, probably derived from the Great Exceeding hexagram. He first explains why it is called "ancient times": the Great Exceeding hexagram contains a repeated Heaven in its inner and outer trigrams, the front corresponds to Heaven, and the outer form resembles a repeated Water; the back also conflicts with Water. Heaven and Water both come before the Great Exceeding hexagram, so it is called "ancient times." Then he takes each part as an image: Water represents dense thorny bushes, Heaven represents man and clothing. The man represented by Heaven is covered by the thorny bushes represented by Water, which is the image of wrapping the body thickly with straw. Heaven also represents the open field, and a man in the open field is the image of burying the dead in the field. He cites Yu Fan's words: digging the earth to make a mound is called "feng," gathering earth and planting trees is called "shu." Water represents a pit, the yin line of Water is on the outside, and the middle is empty and not solid, which is the image of not making a mound and not planting trees. The term "qi" refers to the duration of mourning periods from the most severe mourning (zhan cai) to the lightest (si ma). Fire represents the sun, and Water and Fire are opposite, so the mourning period has no fixed duration. As for the coffin and outer case themselves: the inner trigram of the Great Exceeding hexagram is Wind, and the outer trigram is Lake. Wind represents wood and entering, Lake represents mouth. Wood has a mouth, and the man represented by Heaven enters into it, which is the image of the coffin and outer case. Therefore, this practice is derived from the Great Exceeding hexagram.

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。大壯四陽上息，變震為兌，曰夬。大壯在夬之前，故亦曰上古也。震下伏巽為繩，震動以結之，故曰結繩。《九家易》曰：古者約誓之事，事大大其繩，事小小其繩，結之多少隨物眾寡，執以相考，亦足以相治也。兌為言、為金，震為木、為竹，兌言書於竹木，象書；兌金刻畫竹木，象契。變大壯之震為兌，於是始有書契象，故曰後世聖人易之以書契也。乾下伏坤，坤為臣、為民，乾陽照坤，故百官以治、萬民以察也。此正辭之證也。此第二章，申明爻象動乎內四句之意。自離至夬十三卦皆言取象，而卦象分凶吉，則治器利人無非功業，聖人之仁義亦寓其中，是情見乎辭也。

The Great Treatise says: In ancient times, people used knotted ropes to govern, but later sages replaced this with written records. Officials used them to manage affairs, and the people used them for verification. This is probably based on the image of the Gua (hexagram) of Gua. Duolong'a first explains the change of hexagrams: The four yang lines of the hexagram Da Zhuang continue to grow upward, and Zhen transforms into Dui, forming the hexagram Gua. Da Zhuang comes before Gua, so here it is also called "ancient times." Zhen is below Xun, and Xun represents a rope; Zhen represents movement and action, which ties the rope into knots, so it is called "knotted rope." He cites the Nine Schools of the Yi to explain the ancient method: In ancient times, when making alliances or oaths, large matters used thick ropes, small matters used thin ropes, and the number of knots corresponded to the number of things. Both parties held one copy each for mutual verification, which was sufficient for mutual governance. Then he explains the image of written records: Dui represents speech and metal, Zhen represents wood and bamboo; writing speech on wood and bamboo is the image of "book"; carving metal on wood and bamboo is the image of "契 (qie)." When Zhen transforms into Dui in Da Zhuang, the image of written records appears, so later sages replaced the knotted rope with written records. Below Qian is Kun, and Kun represents ministers and people; Qian's yang shines upon Kun, so officials could govern and the people could be examined. He points out the归属 (belonging) of this passage: This is the verification of the previous statement "correcting words." Finally, he summarizes the entire chapter: This is the second chapter, explaining the meaning of the four sentences "the changing images move within." From Li to Gua, these thirteen hexagrams all deal with images. Since hexagrams distinguish between good and bad fortune, making tools to benefit people is without exception a meritorious deed, and the benevolence and righteousness of sages are also contained within them. This is what is meant by "the feelings of sages are revealed in words."

是故易者象也，象也者像也，彖者材也，爻也者效天下之動者也，是故吉凶生而悔吝著也。觀上網罟、耒耜數者，則是易為言象之書也。象，卦象，卦象各像夫物也；爻，六爻。而象與爻之中又有彖，所謂彖辭也。彖訓材，材謂築室之木，彖統一卦之義，猶材充一室之用也；因彖而分著之則為爻，爻者效也，效放物之動者。爻言吉凶悔吝，爻動乃見，是吉凶之生、悔吝之著，皆由動也。此第三章，言象言爻者，以申爻象動乎內之意；言吉凶生、悔吝著者，以申吉凶見乎外之意。

The Great Treatise says: Therefore, the Book of Changes is about images, and images are representations; the彖 is material, and the lines are imitations of the changes in the world; thus, fortune and misfortune arise, and regret and hardship become evident. Duolong'a, looking back at the previous text, says: Looking at the examples mentioned earlier, such as nets and plows, we can see that the Book of Changes is indeed a book about images. He explains word by word: "Image" refers to the hexagram images, each hexagram image representing a particular thing; "line" refers to the six lines. Within the images and lines there is also the "彖," which is the彖 statement. "彖" is interpreted as "material," and material refers to the wooden beams used in building a house; the彖 encompasses the overall meaning of a hexagram, just as wooden beams support the entire structure of a house. Following the彖, the lines become distinct; "line" means imitation, imitating the changes of things. The line statements discuss fortune, misfortune, regret, and hardship, and these only become evident when the lines change. Therefore, the emergence of fortune and misfortune, and the manifestation of regret and hardship, all come from "movement." He concludes: This is the third chapter, discussing images and lines, to clarify the meaning of "the lines and images move within"; discussing the emergence of fortune and misfortune and the manifestation of regret and hardship, to clarify the meaning of "fortune and misfortune appear externally."

陽卦多陰，陰卦多陽。陽卦謂震、坎、艮，皆一陽二陰，故曰多陰；陰卦謂巽、離、兌，皆一陰二陽，故曰多陽。其故何也？陽卦奇，陰卦偶。虞氏曰：陽卦一陽故奇，陰卦二陽故偶。其德行何也？陽一君而二民，君子之道也；陰二君而一民，小人之道也。陽尊為君、為君子，陰卑為民、為小人。震、坎、艮皆以一陽率二陰，巽、離、兌則以二陽爭一陰，此陽卦陰卦德行之異也。此第四章，陰陽象也，奇偶爻也，一君二民則吉，二君一民則凶，此亦申爻象動乎內、吉凶見乎外之意也。

The Great Treatise says: A yang trigram contains more yin lines, while a yin trigram contains more yang lines. Duolong'a explains: A yang trigram refers to the trigrams Zhen, Kan, and Gen, each of which contains one yang line and two yin lines, hence it is said to contain "more yin." A yin trigram refers to the trigrams Xun, Li, and Dui, each of which contains one yin line and two yang lines, hence it is said to contain "more yang." The text then asks: Why is this so? The answer is: The number of lines in a yang trigram is odd, while that in a yin trigram is even. Duolong'a cites Yu Fan's words: A yang trigram has only one yang line, hence it is odd; a yin trigram has two yang lines, hence it is even. The text then asks: What about their virtue? The answer is: A yang trigram represents one ruler governing two subjects, which is the way of the gentleman; a yin trigram represents two rulers sharing one subject, which is the way of the petty person. Duolong'a elaborates: Yang is exalted, hence it is the ruler and represents the gentleman; yin is humble, hence it is the subject and represents the petty person. Zhen, Kan, and Gen each have one yang line governing two yin lines, while Xun, Li, and Dui have two yang lines competing for one yin line. This is the difference between yang and yin trigrams in terms of virtue. He concludes: This is the fourth chapter. Yin and yang refer to the images, while odd and even refer to the lines. One ruler and two subjects bring good fortune, while two rulers and one subject bring misfortune. This chapter is also explaining the meaning of "the movement of the lines occurs within, and good fortune and misfortune appear outside."

《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？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。尺蠖之屈，以求信也；龍蛇之蟄，以存身也。精義入神，以致用也；利用安身，以崇德也。過此以往，未之或知也；窮神知化，德之盛也。」

The "Great Treatise" in the "Lower Transmission" quotes the "Xian" hexagram's line statement for the ninth line in the fourth position, saying: "The mind is wandering and uncertain, only those who share the same thoughts will follow your mind." Confucius explained: "What is there in the world to think about or to consider? The affairs of the world differ in their paths but converge in their destination; they involve many considerations but ultimately return to one principle. Then what is there to think about or to consider? When the sun sets, the moon rises; when the moon sets, the sun rises; the sun and moon move in succession, thus producing light. When the cold season passes, the hot season comes; when the hot season passes, the cold season comes; the cold and hot seasons alternate, thus completing the year. What has passed is bending, what comes is extending; bending and extending respond to each other, thus producing benefit. The silkworm moth bends its body in order to achieve extension; the dragon and the snake hide in order to preserve themselves. Studying the principles and entering into the subtle, is to achieve practical results; using the way skillfully and establishing oneself, is to honor virtue. Going further back, it is beyond human knowledge; exploring the subtle and understanding creation, is the attainment of supreme virtue."

此釋咸九四爻辭。利猶順也，信與申同，古伸字也。尺蠖，蟲名，《爾雅》作蚇蠖，一名蝍蟲?就，屈伸蟲也。形似螟蛉，足生首尾，其行一屈一伸，俗呼曰量天尺，桑槐樹多有之。此言人之思雖不可廢，憧憧往來，則惟所感之朋從爾之思，則入於私矣。夫天下事殊塗同歸，百慮一致，試證之日月寒暑，往來屈伸，莫不各順其道。即推以言物，動靜互根；推以言學，體用互發。純任自然以躋盛德之域，無非無感以待感，不必憧憧也。

This is an explanation of the line statement for the ninth line in the fourth position of the Xian hexagram, which says, "Confused movement, companions follow your thoughts." In this chapter of the Great Treatise, the term "li" in "utilizing for secure dwelling" is equivalent to "shun," meaning to follow nature. The term "xin" in "the bent of the inchworm seeks to extend" is the same as "shen," which in ancient text is the character for "extension." Therefore, the sentence should be read as "seeking extension." The inchworm is a type of insect, written as "jiahuo" in the Erya, also known as "jichong?" (the character after "?" is missing in the original text). It moves by bending and stretching, resembling a silkworm in shape, with feet at both head and tail. It moves by alternating between bending and stretching, commonly called "liangtianchi" or "the measure of heaven," often found on mulberry and locust trees. This passage explains that human thought should not be abandoned, but if the mind is unsettled and constantly moving, only friends with similar inclinations will follow your thoughts, leading thought into private concerns. The affairs of the world differ in their paths yet converge in their ultimate goal; although thoughts may be manifold, their principles are unified. Using the alternation of day and night and the succession of cold and heat as examples, movement and stillness, bending and stretching, all follow their natural course. Applying this to objects, motion and stillness are fundamental to each other; applying it to study, the essence and function are mutually revealing. Fully relying on nature to reach the state of great virtue, one merely waits in a state of empty stillness without being moved by external influences, without the need for restless activity.

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，其妻可得見邪？」此釋困六三爻辭。石非困人之地而為所困，困自否來，否外卦為乾，乾陽稱名，易為兌毀，故名辱。蒺藜非可據之物而乃據之，否內卦為坤，坤為身，易為坎陷，故身危。名辱身危，故凶死也。

The Book of Changes says: "Being trapped by a stone, leaning on thorns, returning to one's house, yet not seeing one's wife, it is ominous." Confucius said: "Being trapped in a place where one should not be trapped, one's reputation will surely suffer disgrace; leaning on something that should not be leaned upon, one's life will surely be in peril. Suffering both disgrace and peril, death is imminent; how could one see his wife?" This is an explanation of the line statement for the sixth line in the third position of the Guan hexagram. A stone is not a place that traps people, yet the sixth line in the third position is trapped by it. The Guan hexagram comes from the Po hexagram: the outer trigram of Po is Qian, which is yang and symbolizes "reputation," changing to Dui, which symbolizes destruction, hence the reputation suffers disgrace. Thorns are not something to lean on, yet the sixth line in the third position leans on them: the inner trigram of Po is Kun, which symbolizes "body," changing to Kan, which symbolizes a pit, hence the body is in peril. Suffering both disgrace and peril, it is ominous and leads to death.

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。」此釋解上六爻辭。解自小過來，小過艮下震上，三來居二，變艮為坎，二至四為互離為矢，弓矢曰器。艮手持弓矢，變坎為隱伏曰藏器；震為動，故曰藏器於身，待時而動。震又為出，互離為隼，震動以射之，故曰動而不括，出而有獲也。括，結也，言器成始動，先裕致用之具，不肯取辦於臨時，所以無結閡之患也。

The Book of Changes says: "A prince or lord is on a high wall shooting a falcon or pheasant, and hits it, thus achieving success without any disadvantage." Confucius said: "A falcon is a bird, an archery bow is a weapon, and the one shooting it is a person. A gentleman keeps weapons on his person, waiting for the right moment to act, so where would there be any disadvantage? When action is unimpeded, therefore, when he takes action he immediately gains results. This describes a person who prepares his tools in advance and then acts." This is an explanation of the line statement of the sixth line at the top of the Hexagram of Resolution. The Hexagram of Resolution is derived from the Hexagram of Small Crossing: the Hexagram of Small Crossing has the mountain below and the thunder above. The third line moves down to the second position, transforming the mountain into the water. The lines two to four form the mutual structure of the fire, which represents the arrow. Both the bow and the arrow are called "tools." The mountain represents the hand, which holds the bow and arrow; when transformed into water, it signifies concealment, which is "keeping tools hidden." The thunder represents movement, so it says "keep tools on one's person and wait for the right moment to act." The thunder also represents going out, and the mutual structure of the fire represents the falcon. With the movement of thunder, one shoots at the falcon, so it says "acting without obstruction, going out and achieving success." "Obstruction" means being blocked or hindered; this refers to acting after the tools have been made, not preparing in advance, and not being ready when needed, thus avoiding the trouble of being hindered.

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。」此釋噬嗑初九爻辭。噬嗑自否來，否之乾五來居坤初，變坤為震。坤為小人，震為仁，乾為畏，坤為惡曰不義，故曰「小人不恥不仁，不畏不義」；乾為美利、為威，故曰「不見利不勸，不威不懲」；乾變為震，震木克坤土，故曰「小懲而大誡」；乾為福，居坤之初，故曰「小人之福也」。言校滅其趾，因懲知誡，不至陷於罪惡，所以善全小人也。

Confucius said: "A petty person does not regard unkindness as shameful, nor does he fear injustice. He will not strive to do good if he does not see profit, and he will not know punishment without fear. A small punishment brings great warning, which is the fortune of a petty person. The Book of Changes says, 'Wearing wooden shackles on the feet, hurting the toe, but without fault,' which explains this very idea." This is the explanation of the first line of the initial line of the Shexi hexagram. The Shexi hexagram is derived from the Pinyin hexagram: the fifth line of Qian moves down to the first position of Kun, transforming Kun into Zhen. Kun represents petty persons, Zhen represents kindness, Qian represents fear, and Kun represents evil, which is called 'injustice,' so it says 'a petty person does not regard unkindness as shameful, nor fears injustice.' Qian represents profit and authority, so it says 'without seeing profit, he does not strive; without authority, he does not know punishment.' Qian transforms into Zhen, which belongs to wood and overcomes the earth of Kun, so it says 'a small punishment brings great warning.' Qian represents fortune, and it is located in the first position of Kun, so it says 'this is the fortune of a petty person.' This means the wooden shackles hurt his toe, and through punishment he becomes aware of warning, thus avoiding great wrongdoing, which is the proper way to preserve a petty person.

善不積不足以成名，惡不積不足以滅身。小人以小善為無益而弗為也，以小惡為無傷而弗去也，故惡積而不可揜，罪大而不可解。《易》曰：「何校滅耳，凶。」懲惡於初猶可致福，積惡至上已罹於罪，則世之罪大而不可解者，皆由於積為小惡以致此也。上為離終，離為惡人，惡至於終故罪大，則上之凶不如初之無咎矣。此釋噬嗑上九爻辭。

Good deeds without accumulation are insufficient to establish a good reputation; evil deeds without accumulation are insufficient to destroy oneself. Small people think that small good deeds bring no benefit and therefore do not do them, and think that small evil deeds cause no harm and therefore do not change. Thus, evil accumulates until it cannot be concealed, and guilt becomes so great that it cannot be redeemed. The Book of Changes says: "Shouldering a heavy枷, covering the ears, calamity." If evil is punished at the first line, it can still turn to good fortune; but when evil has accumulated to the top line, one has already fallen into punishment. Therefore, those who commit great crimes that cannot be redeemed are all due to the accumulation of small evils. The top line is the end of the Li hexagram, and Li symbolizes the wicked. When evil reaches its extreme, guilt becomes great, so the "calamity" of the top nine is worse than the "no blame" of the first nine. This is the explanation of the top nine line statement of the Shihe hexagram.

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，繫於包桑。』」否為陰息陽消卦，危、亡、亂，陰也；安、存、治，陽也。乾陽長懼坤陰之庶，可以永保身家。九五爻辭曰「其亡其亡，繫於包桑」，是此義也。

Confucius said: "What is called danger is caused by those who occupy a secure position but do not remain vigilant; what is called loss is caused by those who believe they can permanently maintain their existence; what is called disorder is caused by those who rely on their own order. Therefore, a gentleman remains cautious even in times of security, remembers the possibility of destruction even when seeking survival, and remains alert to calamity even in times of peace, thus ensuring his own safety and the preservation of the state. The Book of Changes says: 'It is about to be lost, it is about to be lost! It should be as firm as a bundle of mulberry roots.' The hexagram 'Pu' represents a situation where yin energy is growing and yang energy is receding: danger, loss, and disorder belong to yin, while security, survival, and order belong to yang. The strong yang of Qian constantly remains cautious of the numerous yin of Kun, thus being able to maintain his own safety. The line statement of the ninth line in the fifth position of the hexagram 'Pu' says 'It will be lost, it will be lost, bound like a bundle of mulberry roots,' which precisely expresses this meaning."

子曰：「德薄而位尊，知小而謀大，力小而任重，鮮不及矣。《易》曰『鼎折足，覆公餗，其形渥，凶』，言不勝其任也。」鮮不及者，言鮮不及於凶也。蓋以位列三公，德、知、力三者兼備始克勝任。其有德而不知者，則不足以謀天下之事；有德知而無力者，則不足以荷天下之責；有知力而無德者，則不足以感格天人而建樹功業。鼎之九四位不中正，是德薄；居離明之初，是知小；陽居陰位，是力小，故有折足覆餗、形渥之象也。

Confucius said: "Those with shallow virtue but high status, limited intelligence but ambitious plans, and weak strength but heavy responsibilities, rarely avoid calamity. The Book of Changes says, 'The tripod breaks its legs, overturning the delicacies of the prince, the body of the tripod is soiled, which is ominous,' referring to those who cannot bear their responsibilities. The phrase 'few are exempt' means that few escape misfortune. Because holding the position of the Three Dukes requires virtue, intelligence, and strength all together: having virtue but no intelligence is insufficient to plan for the world; having virtue and intelligence but no strength is insufficient to shoulder the world's responsibilities; having intelligence and strength but no virtue is insufficient to connect with heaven and humanity and establish achievements. The position of nine four in the Hexagram of the Tripod is neither in the center nor upright, indicating thin virtue; it is in the beginning of the Li hexagram, indicating limited knowledge; it is a yang line in a yin position, indicating weak strength, hence the image of broken legs, overturned delicacies, and soiled tripod body."

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。」諂，諛也；瀆，褻也。諂似謙恭，瀆似簡易，而諂極則必招侮，瀆極則必致怨。諂瀆之初意在獲吉，其終轉致凶咎。豫卦二爻居中得正，正故不諂，中故不瀆，上下交際各得其宜，是非知幾者不能。贊之以神，言其先見夫吉，不入於凶也。

Confucius said, "Being able to perceive the subtle beginnings, can be considered divine insight! A gentleman interacts with those above without flattery, and with those below without arrogance, which is probably understanding the subtle beginnings. What is called 'a few' is the initial emergence of a trend, the first sign of good fortune. A gentleman acts immediately upon seeing the subtle beginnings, without waiting for a full day. The Book of Changes says, 'Upright as stone, without waiting for a full day, holding to the right path brings good fortune.' If one is upright as stone, why wait for a whole day? The judgment is clear. A gentleman knows both the hidden and the obvious, both the gentle and the strong, thus being looked up to by all people." "Flattery" means sycophancy, and "arrogance" means disrespect. Flattery appears as humility, while arrogance appears as simplicity. However, excessive flattery inevitably leads to contempt, and excessive arrogance inevitably leads to resentment. Both flattery and arrogance initially seek good fortune, but end up bringing misfortune. The hexagram Yu, line six two, is in the center and upright: being upright prevents flattery, being in the center prevents arrogance, and the interactions with above and below are all appropriate, which is something that someone who cannot perceive the subtle beginnings cannot achieve. Using 'divine' to praise it is because it can foresee where good fortune lies, thus avoiding misfortune.

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，無祇悔，元吉。』」顏氏之子，孔子弟子顏淵也。殆，語辭；庶，近也；幾即知幾之幾。不善欲動未動之時，此謂之幾，顏子知之即未嘗復行，則近於知幾也。復自坤卦純陰一陽上息，坤為惡，是不善也；陽息於初，是不行不善也。復之初九爻辭，顏子足以當之。

Confucius said, "The son of the Yan family is probably close to knowing the moment of change. There is no evil thought that does not become conscious; once it becomes conscious, it is never acted upon again. The Book of Changes says, 'It departs but does not go far, then returns, without great regret, great good fortune.' "The son of the Yan family" refers to Confucius' disciple Yan Hui. "Dai" is a particle, "shu" means close, and "ji" is the "ji" in "knowing the moment of change." The moment when an evil thought is about to arise but has not yet occurred is called "ji." Yan Hui became conscious of it immediately and did not act upon it, so he was close to knowing the moment of change. The hexagram Fu is formed by a single yang line arising from the bottom in the hexagram Kun, which symbolizes evil, that is, "not good." The yang energy begins at the first line, meaning not acting upon the evil. The line statement of the first line of Fu hexagram is something Yan Hui is capable of.

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。絪縕，纏綿交密之貌；醇，凝厚也。天地以氣交，故化醇；男女以形交，故化生。損自泰來，泰為天地交之卦，故以天地絪縕言之；損為少男少女兩合卦，故以男女構精言之。絪縕、構精皆致一也，損六三爻辭是其義也。

Heaven and Earth's vital energy is intertwined and closely connected, thus giving rise to the generation and thickening of all things; the union of male and female with their vital energies leads to the generation and birth of all things. The Book of Changes says, "When three people walk together, one should be subtracted; when one walks alone, one finds a companion." This refers to returning to a single focus. "Yinwen" describes the intertwining and close connection, while "chun" means the gathering and thickening. Heaven and Earth interact through their vital energy, so it is said "huachun"; male and female interact through their forms, so it is said "huasheng." The hexagram of "Zhen" comes from the hexagram of "Tai," which is the hexagram of Heaven and Earth communicating, so "Tian Di Yinwen" is used to describe it; "Zhen" is also the hexagram of the young man (Gen) and the young woman (Dui) uniting, so "Nan Nu Gou Jing" is used to describe it. Whether it is Yinwen or Gou Jing, both return to a single focus, and the line statement of the sixth line in the third position of the hexagram of Zhen exactly expresses this meaning.

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。』」從理者其身安，從欲者其身危；心正者其語易，心邪者其語懼；信以結之，敬以聯之，是謂定其交，無交者反是。益自否來，否為陰消陽卦，故曰危、曰懼；否為天地不交卦，故曰無交；巽為躁卦，故曰傷也。此釋益上九爻辭。此第五章十一舉易爻象，以申爻象動乎內、吉凶見乎外之意，而功業與聖人之情亦胥該焉。

Confucius said: "A gentleman first ensures his own stability before taking action, first calms his mind before speaking, and first establishes friendly relations before making requests. A gentleman cultivates these three things, thus being able to preserve himself. When in a dangerous situation yet acting recklessly, the people will not support him; when fearing and speaking out, the people will not respond; when making requests without having established relations, the people will not give. If no one gives, then those who wish to harm him will come. The Book of Changes says: 'No one benefits him, but someone attacks him, his mind is not constant, thus it is凶 (misfortune).' Those who follow the principles of heaven are safe, while those who indulge in personal desires are in danger; those whose hearts are upright speak calmly, while those with crooked intentions speak in a state of fear. When people connect with sincerity and respect, this is called 'establishing relations,' while those without relations are exactly the opposite. The hexagram Yi comes from the hexagram Po: Po is the hexagram of yin overcoming yang, thus it is said 'danger' and 'fear'; Po is the hexagram of heaven and earth not interacting, thus it is said 'no relations'; the upper trigram Xun is the hexagram of restlessness, thus it is said 'injury.' This explains the line statement of the upper ninth line of the hexagram Yi. The above is the fifth chapter of the Great Treatise, which mentions the images of the lines eleven times, explaining the meaning that 'the images are internal movements, and good and bad fortune are external.' The achievements and emotions of the sages are also included in this."

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。」乾為純陽，故曰陽物；坤為純陰，故曰陰物。易之卦象皆由此出，故曰易之門。陰陽合德以生六子，得乾爻者體剛，得坤爻者體柔，有體者言有形體也。撰，結撰，如山澤水火之類；德，卦德，如坎陷兌說之類。曰體曰通者，言六子之象本乾坤也。

Confucius said: "Qian and Kun are probably the gateways of the Book of Changes. Qian is the yang element, and Kun is the yin element. Yin and yang combine their virtues, and hardness and softness each have their forms, thus manifesting the creation of heaven and earth, and thus attaining the virtue of the divine. Qian is purely yang, so it is called the yang thing; Kun is purely yin, so it is called the yin thing. The hexagrams of the Book of Changes all originate from these two, so they are called the gateways of the Book of Changes. Yin and yang combine their virtues to produce the six subsidiary hexagrams: Zhen, Kan, Gen, Xun, Li, and Dui. They take the form of Qian's yang to become strong, and the form of Kun's yin to become soft. 'Having a body' means having a form. 'Zhuàn' refers to things formed, such as mountains, marshes, water, and fire. 'De' refers to the virtue of the hexagrams, such as Kan representing a depression and Dui representing joy. Speaking of 'body' and 'communication' is to explain that the six subsidiary hexagrams take their images from Qian and Kun."

其稱名也雜而不越，於稽其類，其衰世之意邪？《九家易》曰：「名謂卦名，陰陽雜錯，其卦象各有次序，不相踰越。」稽，考也。稽其事類，則言憂患之防無不周至，淳世之人情不若是之險且譎也。夫易彰往而察來，而微顯闡幽，開而當名。

The hexagrams mentioned in The Book of Changes are numerous but do not overlap with each other. Examining the categories they represent, it seems to be the intention of a time of decline and disorder. The Nine Schools' Commentary on the Book of Changes says: "The term 'name' refers to the name of the hexagram. Yin and yang intermingle and are mixed together, yet the hexagrams each have their own order, and they do not overlap with each other." "Kai" means to examine. By examining the categories they belong to, one can see that they provide comprehensive and detailed precautions against calamities; the human sentiments in a pure and thick society would not be so perilous and cunning. The Book of Changes makes clear the past, discerns the future, makes the subtle evident and the obscure clear, and elucidates the meanings of the hexagrams so that each corresponds to its name.

辨物正言，斷辭則備矣。世當衰微，人情漸薄，聖人志在救時，故作易彰明已往之跡象，以察將來之吉凶。其事之微者則有以顯之，其情之幽者則有以闡之，於是六十四卦以開，命之以名，各當其體。辨物謂卦象，正言謂爻彖，斷辭謂吉凶悔吝。曰備者，言易之道備於辨物、正言、斷辭三者矣。

Discerning things, rectifying words, and adding the determinations of good or ill fortune in the Great Treatise, the Way of the Book of Changes is complete. When the times were declining and human sentiments were becoming increasingly shallow, the sage had a heart to save the world, so he composed the Book of Changes, to illuminate past phenomena and thus discern future good or ill fortune. For subtle matters, it seeks to make them clear; for hidden conditions, it seeks to explain them. Thus the sixty-four hexagrams were established, each given a name corresponding to its hexagram structure. "Discerning things" refers to the hexagram images, "rectifying words" refers to the line statements and the彖statements, and "determining statements" refers to the judgments of good, ill, regret, and hardship. Saying "complete" means that the principles of the Book of Changes are fully embodied in these three aspects: discerning things, rectifying words, and determining statements.

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。名，卦名；類謂陰陽。假借物象而無直質之言曰曲，能盡古今之情偽曰中。肆，陳也，謂卦爻；卦爻中之消息潛藏不易窺測曰隱。貳，疑也，因民疑貳而作易，使之占以決之，失者預報以凶，得者預報以吉，此之謂濟民行。濟，拯也，言民入於陷溺而用占筮以拯之。此易為維世之書，而作易所以為衰世之意也。此第六章統論作易大旨，要之為彰往察來、微顯闡幽，所以濟民行、明報以得失也，蓋言功業見乎變也。

The names mentioned in the Book of Changes are small in number but refer to vast categories; its meaning is profound, and its words are rich in literary style. Its statements are indirect yet accurate in meaning, and its examples are elaborate yet their implications are subtle. It follows people's doubts to help the people in their actions, revealing the consequences of loss and gain. "Names" refer to the names of the hexagrams, and "categories" refer to yin and yang. Using symbolic images without direct statements is called "indirectness"; being able to fully understand the truth and falsehood of all times is called "accuracy." "Siyi" means elaboration, referring to the lines of the hexagrams; the growth and decline hidden within the lines of the hexagrams, which are difficult to perceive, is called "subtlety." "Er" means doubt; because people have doubts, the Book of Changes was composed, enabling them to make decisions through divination. Loss is foretold as misfortune, and gain is foretold as good fortune. This is called "helping people in their actions." "Ji" means saving; it refers to the fact that people are trapped, and divination is used to save them. Thus, the Book of Changes is a book that maintains the world's order, and the intention behind composing it is the intention of a declining age. This is the sixth chapter, summarizing the main purpose of composing the Book of Changes. In conclusion, it is about clarifying past events to understand the present, revealing the subtle and explaining the hidden, to help people in their actions and to show the consequences of gain and loss. In other words, achievements are reflected in change.

易之興也，其於中古乎？作易者其有憂患乎？包羲畫卦而易肇興，至於中古，文王因羑里之囚，身罹憂患，而易辭作焉。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 rise of the Book of Changes probably began in the middle ancient times. The person who composed the Book of Changes probably had a heart full of worries and troubles. Fuxi drew the trigrams, and thus the Book of Changes began to emerge; later, during the middle ancient times, King Wen was imprisoned in Youli and personally experienced suffering and worries, so the statements of the hexagrams and lines were composed. 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 root of virtue, the hexagram of "Perseverance" 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 test of virtue, the hexagram of "Well" is the place of virtue, and the hexagram of "Following" is the judgment of virtue.

處憂患之地莫如德，故約舉九卦之德以明之。基，始也。驕亢為敗德之緣，遜順為入德之門。履卦上乾下兌，說以應乾，是心知畏懼而能柔順持己以前行者，故為德之基。持物必以柄，猶之進德宜以謙，謙德不自盈，故能容善而不外溢，是柄也。本，根本也，純陰用事，一陽自下反來，日新富有之業悉肇於此，故德之本取於復。

When one is in a situation of hardship, the most important thing is virtue. Therefore, the nine trigrams' virtues are briefly cited to illustrate this. "Foundation" refers to the beginning. Arrogance and pride are the starting points of ruining virtue, while humility and gentleness are the entrance to cultivating virtue. The hexagram "Footsteps" (履) has Heaven above and Lake below, with harmonious and joyful response to the firmness of Heaven. This represents a person who maintains fear in heart and remains gentle and self-controlled while moving forward, hence it is the foundation of virtue. When taking something, one must have a handle to hold it, just as cultivating virtue must rely on humility. Humble virtue does not become self-satisfied, thus it can contain all good qualities without overflowing outward, which is the "handle." "Root" refers to the fundamental aspect: After pure Yin dominates in the hexagram "Earth," a single Yang arises from below to generate life, leading to constant renewal and the flourishing of all things. Therefore, the root of virtue is symbolized by the hexagram "Returning" (复).

人有恆心，不至隨得隨失，是德因恆而固。人能去私，則能切磋琢磨以進德，修德宜取夫損也。裕，厚也，德日益則日裕。鄭氏曰：「辨，別也。」遭困之時，君子固窮，小人則濫，德於是別也。修井所以養人而成德，亦欲以濟人，是井為德之地。制猶斷制也，陽剛中正而又巽以入之，則因時制宜，不至躁以致阻，此巽之德也。

A person who maintains a constant and enduring heart will not experience fluctuating gains and losses, and thus virtue becomes firm through 'constancy'. A person must eliminate private desires in order to refine and cultivate virtue through mutual discussion and polishing, so the cultivation of virtue should follow the principle of 'Loss'. 'Yu' means abundance; as virtue increases day by day, it becomes more abundant day by day. Zheng Xuan said, 'Biàn' means distinction. When encountering difficulties, the gentleman remains steadfast in poverty, while the petty person indulges in reckless behavior, thus the difference between virtue and vice is clearly distinguished. The maintenance of a well is to nourish people and achieve virtue, and also to help others in need, so the hexagram 'Well' represents the dwelling place of virtue. 'Zhi' is like cutting and shaping: when yang is strong and upright in the center, and also gentle and yielding like Xun, it can adapt to circumstances appropriately, avoiding obstacles caused by impatience, which is the virtue of the hexagram 'Wind'.

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。以九卦之生於性者言之：履得兌說之和，以造踐履之極；謙則卑不可踰，故尊而光；復陽雖微，而初剛反下，不為陰惑，克辨物之善否；恆以求事理之賾，心貞於一而不厭倦；損則懲忿窒欲，己克而禮得復，故先難後易；益為損上益下，己長饒裕則利人有實功，而不必外有所設立；困窮則動心忍性，增所不能，故通；井不可改而能遷水以濟人；巽能稱事之宜，則伏而不見，是善藏其用者。

The hexagram "Zhu" (履) is joyful and can reach the utmost perfection; "Qian" (谦) is humble and becomes more respected and illustrious; "Fu" (复) though its movement is slight, can discern things; "Heng" (恒) remains steadfast amidst chaos without tiring; "Sun" (损) is difficult at first but becomes easy later; "Yi" (益) nurtures and broadens without seeking external resources; "Kun" (困) in adversity can become successful; "Jing" (井) stays in its position yet can transport water to help others; "Xun" (巽) adapts to circumstances and remains hidden. Regarding the nature of the nine hexagrams: "Zhu" (履) possesses the virtue of "Dui" (兑), which is joyfulness, thus achieving the extreme of action; "Qian" (谦) is so humble that no one can surpass it, hence becoming more respected and illustrious; "Fu" (复) has a single yang line that is weak, but the first line is strong and returns to its place, not being misled by the yin lines, thus discerning good and evil; "Heng" (恒) is used to explore profound principles, with a single-minded heart that does not tire; "Sun" (损) is about restraining anger and suppressing desires, restraining oneself before restoring propriety, thus being difficult at first but easy later; "Yi" (益) reduces the upper to benefit the lower, and since it is already ample, it benefits others effectively without needing external arrangements; "Kun" (困) in adversity stirs the heart and strengthens the character, developing what was previously lacking, thus becoming successful; "Jing" (井) remains fixed in its position yet can transport well water to help people; "Xun" (巽) adapts to the proper measure, remaining hidden, which is skillful in concealing its function.

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。以九卦之達於用者言之：兌說以履虎尾，是謂和行；謙則自卑尊人，是謂制禮；復則自反其本，故曰自知；恆則堅貞其志，故曰一德；損主損己無傷於人，則害以遠；益則益人有濟於物，則利以興；困以守素，怨自寡也；井以濟眾，義可辨也；巽不激切而因時酌宜，經不可行者乃以權行之。《九家易》曰：「權者，反於經然後有善者也。」此所以說九卦者，聖人履憂濟民之所急行也，故先陳其德，中言其性，後敘其用以詳之也。此第七章歷指九卦之用，以明處憂患之道，申明聖人之情見乎辭也。

The hexagram "Lu" is used to promote harmonious conduct, "Qian" to regulate propriety and etiquette, "Fu" to reflect inwardly and understand oneself, "Heng" to maintain steadfast virtue, "Sun" to distance oneself from calamity, "Yi" to promote benefit, "Kun" to reduce grievances, "Jing" to discern righteousness and reason, and "Xun" to apply flexibility and adaptability. In terms of the functions of these nine hexagrams: using the joyfulness of "Dui" to tread on a tiger's tail is called "harmonious conduct"; "Qian" being humble and respectful to others is called "regulating propriety"; "Fu" returning to its origin enables self-awareness; "Heng" maintaining firm determination is called "steadfast virtue"; "Sun" reducing self-interest without harming others leads to the removal of calamity; "Yi" increasing others' benefit brings about prosperity; "Kun" remaining steadfast in one's position naturally reduces grievances; "Jing" benefiting the people clarifies righteousness and reason; and "Xun" acting with moderation and adapting to the times enables the use of flexibility when established methods are insufficient. The "Jiu Jia Yi" states: "What is called flexibility is acting against the established norm yet ultimately achieving good results." The reason for discussing these nine hexagrams is that they represent the methods used by sages to deal with distress and to address the urgent needs of the people. Therefore, their virtues are first explained, then their nature, and finally their applications, to ensure completeness. This concludes the seventh chapter, which individually outlines the functions of the nine hexagrams to explain the way of dealing with distress and to clarify the sentiments of the sages as expressed in the hexagram line statements.

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。易可以成德而處憂患，則是易之為書，固人所宜近而不可遠者也。至於易之為道，則主變動而不可以常法求之。六虛謂六爻之位，不言位而言虛者，則以上下移易，剛柔無定，故曰虛。典，常；要，求；適，之也。唯變所適，則易不凝滯於物，蓋如此。

The Book of Changes is a book that people should not be distant from; the principles it discusses are constantly changing and moving, spreading throughout the six positions, without fixed upper or lower places. Yin and Yang change and transform into each other, and cannot be regarded as fixed rules. It only follows the changes and moves accordingly. The Book of Changes can cultivate virtue and deal with worries, so it is evident that this book is something people should be close to and not distant from. As for the principles discussed in the Book of Changes, they are mainly about change, and cannot be sought through fixed and unchanging rules. The term 'six positions' refers to the six lines of the hexagram; it is not called 'positions' but 'positions' because they shift up and down, and Yin and Yang have no fixed determination, hence they are called 'positions'. 'Classic' refers to fixed rules, 'seeking' refers to seeking, and 'going' refers to moving. By following the changes and moving accordingly, the Book of Changes will not be rigidly fixed on a particular thing, and this is the nature of its principles.

其出入以度，外內使知懼。度，法也。言易備六爻，自內往外曰出，自外往內曰入，一出一入皆有法度，使人別內外，知所恐懼，以知向也。又明於憂患與故，無有師保，如臨父母。懼者即憂患也。不惟使知之，而又有以明之：易明憂患與所以致憂患之故，與人同憂，與人同患，而諄諄教誨，不僅有師保之嚴，而兼如父母之愛也。

The Book of Changes has rules for its movements in and out, enabling people to know what to be cautious and fearful about between inner and outer aspects. "Degree" refers to these rules. It means the Book of Changes has six lines, moving from the inner trigram to the outer trigram is called "going out," and moving from the outer trigram to the inner trigram is called "returning in." Each movement in and out follows a rule, helping people distinguish between inner and outer, understand what to fear, and thus know the direction to take. It also makes people understand worries and the causes of worries. Even without a teacher or mentor present, it is as if one is facing parents. Here, "fear" refers to worry. The Book of Changes not only makes people aware of worries but also further explains: it clarifies worries and their causes, shares in people's worries and troubles, and teaches them earnestly. It is not only strict like a teacher or guardian but also compassionate like parents.

初率其辭而揆其方，既有典常，苟非其人，道不虛行。率，循也；辭，卦爻辭；揆，度也；方猶位也。初循卦爻辭以度其方位，則有不易之理，貴乎體道以行之。然不能神明默成，則猶未洽於道，所謂不可遠者終遠耳。此第八章言易之變動有度，使人知懼，恐其誤罹憂患，不啻父母之愛子焉，此申吉凶外見、聖人之情亦見也。

At first, one relied on the hexagram statements and line statements to determine the positions of the lines. Since there are constant principles to follow, if it is not the right person, this principle would not be applied arbitrarily. "Rate" means to follow, "ci" refers to hexagram statements and line statements, "kui" means to measure or infer, and "fang" is like the position of a line. Initially, by following the hexagram and line statements to infer their positions, one would see there are unchangeable principles within them. What is precious is to understand this principle and put it into practice. However, if one cannot grasp it intuitively and achieve it silently, one will still not be in harmony with the Way. Thus, the so-called "not to be distant" Book of Changes, in the end, remains distant. This is the eighth chapter, explaining that the changes in the Book of Changes have their own rules, making people aware of caution, fearing that people might fall into misfortune. Its concern is no less than a parent's love for their child. This clarifies that good and bad fortune manifest externally, and the sentiments of the sage also become evident.

易之為書也，原始要終以為質也，六爻相雜，唯其時物也。質，本也；物，爻象也。言聖人即卦畫推求始終以作彖辭，至於六爻錯雜，唯各因其時位與其物象，以申彖辭未盡之義也。其初難知，其上易知，本末也。初辭擬之，卒成之終。干氏曰：「初擬議之，故難知；卒終成之，故易知。本末勢然也。」

The Book of Changes examines the beginning and the end of things, using these as the basis for a hexagram. The six lines are interwoven, each following its own time position and symbolic representation. "Quality" refers to the essence, while "things" refer to the lines. This means that the sages derived the images (tu) by examining the hexagram's structure and its beginning and end. As for the interwoven lines, each follows its own time position and symbolic representation to elaborate on what the image (tu) has not fully expressed. The first line is difficult to understand, while the top line is easier to grasp, because the first line represents the beginning and the top line represents the end. The wording of the first line is merely a tentative suggestion, while the top line finally completes the meaning. Ganbao said, "The first line is merely a tentative suggestion, hence difficult to know; the top line is the final completion, hence easy to know. The nature of beginning and end is inherently so."

若夫雜物撰德，辨是與非，則非其中爻不備。物謂象，雜者謂兩物相雜而互之，撰，結撰也，中爻，中四爻也。卦有六爻，初賤無位，上貴極亦無位，辨別是非惟取中爻。初上各具爻象，而中四爻上下交互又別取象；初上各具卦德，而中四爻上下交互又別論德，是兼互體而爻義始備焉。噫，亦要存亡吉凶，則居可知矣。知者觀其彖辭，則思過半矣。噫，語辭；要，求也。言人能求存亡吉凶之理，則所居有主。六爻大意皆寓於彖辭，是宜觀之以得主爻也。

As for complex matters, composing virtue, and distinguishing right from wrong, one cannot fully understand them without considering the middle lines. "Things" refer to the hexagram, "miscellaneous" means two things mixed together to form an interacting structure, "composing" means forming a shape, and "middle lines" refer to the four middle lines. A hexagram has six lines, the first line is lowly and has no position, the top line is high but has reached the extreme and also has no position. To distinguish right from wrong, one should only consider the four middle lines. The first and top lines each have their own line images, but the four middle lines interact with each other above and below to form another image; the first and top lines each possess the virtues of the hexagram, but the four middle lines interact with each other above and below to form another set of virtues: this is taking both the interacting structure and the lines into account, and only then is the meaning of the lines complete. Ah! If one can seek the principles of existence and non-existence, fortune and misfortune, then one's position is clear. A wise person looks at the hexagram's commentary, and his thinking is already half done. "Ah" is an exclamation, "to seek" means to pursue. It means that when a person can seek the principles of existence and non-existence, fortune and misfortune, then the position he occupies has a master. The general meaning of the six lines is all contained in the hexagram's commentary, so one should observe the commentary to find the main line of the hexagram.

二與四同功而異位，其善不同：二多譽，四多懼，近也。柔之為道，不利遠者，其要無咎，其用柔中也。二、四皆陰位，故曰同功；二居內卦，四居外卦，故曰異位。而四之多懼不若二之多譽者，以四近君位故也。雖陰宜依陽，不利於遠，而二違五而無咎者，則以二得內卦之中，柔中則亦有用耳。

The second line and the fourth line have the same function but different positions, and thus their proper conduct differs: the second line often receives praise, while the fourth line often experiences fear, because the fourth line is close to the ruler's position. The way of yielding and gentleness is not beneficial when it is too far from the ruler, but its essence lies in avoiding mistakes, relying on yielding and being in the center. Both the second line and the fourth line are yin positions, so they are said to have the same function; however, the second line is within the inner trigram and the fourth line is within the outer trigram, so they are said to have different positions. The fourth line often experiences fear and is less praised than the second line because it is close to the nine five ruler position. Although yin should rely on yang and not be too far from yang, the second line is still without fault even though it is distant from the five, because the second line is in the center of the inner trigram, yielding and in the center, thus having its own usefulness.

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。三、五皆陽位，而多凶多功不同者，以三賤五貴，其等殊也。三儻以柔居之，其勢愈危；若居以剛，是為得位，則差勝耳。此第九章推論彖爻以示讀易之法，而言爻之多譽、多懼、多凶、多功，申爻象動乎內之意，功業亦胥見焉。

The third line and the fifth line have the same function but different positions: the third line is often associated with danger, while the fifth line is often associated with achievements, this is due to the distinction of rank and status; if a yin and flexible line occupies the third line, it is perilous, but if a yang and strong line occupies it, it is approximately capable. Both the third and fifth lines are yang positions, yet one is often associated with danger and the other with achievements, because the third line is lowly while the fifth line is exalted, and their ranks differ. If the third line is occupied by a yin and flexible line, the situation becomes even more dangerous; if it is occupied by a yang and strong line, it is considered to be in a proper position, and thus somewhat capable. The above is the ninth chapter, which deduces the meaning of the彖辞 and Line Statement, to indicate the method of reading the Book of Changes; and the discussion of the third line being often praised, the fifth line often feared, the third line often associated with danger, and the fifth line often associated with achievements, is to explain the meaning of "the yao images move within," and the achievements of the sage can also be seen from this.

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。三才謂天地人，卦有六爻，故兼而兩之：初二為地道，三四為人道，五上為天道。言廣大莫如天地，易悉備之矣。

The Book of Changes is vast and comprehensive, encompassing heavenly ways, human ways, and earthy ways. It integrates the three principles of heaven, earth, and humanity, each doubled, hence the six lines. The number six does not refer to anything else but the three principles. The three principles refer to heaven, earth, and humanity. A single hexagram has six lines, thus integrating the three principles, each doubled: the first and second lines represent the earthly principle, the third and fourth lines represent the human principle, and the fifth and top lines represent the heavenly principle. This means that in terms of vastness, nothing surpasses heaven and earth, yet the Book of Changes includes them all completely.

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。道者，三才之道也；變動者，推移也；等謂爻位；物謂陰陽；物相雜，謂陰陽失錯；文不當，謂時義失宜。此第十章言六爻之變動有吉凶，復申吉凶見乎外，由於爻象之內動也。

The Way has changes, so it is called "yao"; yao has levels, so it is called "wu"; wu categories intermingle, so it is called "wen"; wen has improper aspects, from which good fortune and misfortune arise. Here, "the Way" refers to the Way of the Three Powers, "change" refers to movement and transformation, "level" refers to the position of the yao, "wu" refers to yin and yang, "wu xiang za" means yin and yang are confused and out of order, and "wen bu dang" means the principle of harmony with the times has lost its proper measure. This is the tenth chapter, explaining that the changes of the six yao bring about good fortune and misfortune, and again emphasizing that good fortune and misfortune manifest externally because the yao's images are active internally.

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。紂，殷王帝辛，殷末世之君也。易興於殷之末世者，文王身備盛德而罹羑里之囚，是故深自危厲以戒慢易。雖其道大無所不包，而始終恐懼以求補過，是吉凶為易之道，無咎尤為易之要旨也。此第十一章言易之辭危，聖人之情見，而其要無咎，則功業亦見焉。

The rise of the Book of Changes probably coincided with the end of the Shang dynasty and the flourishing of the Zhou dynasty's virtue. It probably coincided with the time of King Wen and King Zhou. Therefore, its words are full of caution and fear. Those who are cautious and fearful can attain safety, while those who are careless and negligent will suffer downfall. Its principles are extremely vast, encompassing all things, from beginning to end, always keeping in mind caution and vigilance. Its main point is to avoid mistakes, which is called the way of the Book of Changes. "Zhou" refers to King Di Xin of the Shang dynasty, the last ruler of the Shang dynasty. The Book of Changes arose during the end of the Shang dynasty because King Wen, though possessing great virtue, was imprisoned in Youli and thus became deeply cautious and fearful, using this to warn against negligence. Although the principles of the Book of Changes are vast and encompass everything, it always seeks to correct mistakes through a spirit of fear and caution. Thus, good fortune and misfortune are part of the way of the Book of Changes, but especially important is the idea of avoiding mistakes. This is the eleventh chapter, discussing how the words of the Book of Changes are full of caution and fear, revealing the sentiments of the sages, and its main point is to avoid mistakes, thus revealing the achievements of the sages.

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。易始乾坤。乾以易知，而乾為純陽，陽剛至健，健則能歷險，於以無險，無險又本於知險，恆易以知險，乾之德行然也。坤以簡能，而坤為純陰，陰柔至順，順則無所阻，於以無阻，無阻乃本於知阻，恆簡以知阻，坤之德行然也。

Heavenly Mandate is the most vigorous in the world, its virtue is always gentle, thus it can know dangers; Earthly Mandate is the most yielding in the world, its virtue is always simple, thus it can know obstacles. The Book of Changes begins with Heaven and Earth. Heaven is known because of its gentleness, Heaven is pure Yang, Yang is most vigorous and strong, thus it can endure dangers, thus ultimately there are no dangers; and the reason there are no dangers is because it can foresee dangers. Always gentle and able to know dangers, this is the virtue of Heaven. Earth is able to accomplish things because of its simplicity, Earth is pure Yin, Yin is most yielding and gentle, thus it meets no obstacles, thus ultimately there are no obstacles; and the reason there are no obstacles is because it can foresee obstacles. Always simple and able to know obstacles, this is the virtue of Earth.

能說諸心，能研諸侯之慮，定天下之吉凶，成天下之亹亹者。易則易知，簡則易從，故能悅諸心。易則知險而惟恐陷於險，簡則知阻而惟恐困於阻，故能研天下之慮。諸侯猶云諸國也。心悅則心有得，慮研則慮無失，是事之吉凶由此定；心悅則為之不厭，慮研則為之不怠，是人之亹亹由此成也。

The Book of Changes can bring joy to the heart, enable a deep understanding of the thoughts of all countries, determine the auspicious and inauspicious of the world, and achieve diligent and tireless endeavors. Being plain and easy to understand makes it easily grasped, and being simple and concise makes it easily followed, hence bringing joy to the heart. Being plain yet aware of danger, it fears falling into peril; being simple yet aware of obstacles, it fears being trapped by difficulties, thus enabling a thorough understanding of the thoughts of the world. "Peers" refers to the various countries. When the heart is joyful, there is a sense of attainment; when thoughts are thoroughly examined, there is no error in thinking, and thus the auspicious and inauspicious of matters can be determined. When the heart is joyful, actions are not tiresome; when thoughts are thoroughly examined, actions are not slack, thus achieving tireless diligence in people.

是故變化云為，吉事有祥，象事知器，占事知來。吉凶定則知變化，成亹亹則有云為。云為參諸變化，則事已無凶，故祇言事之吉者。夫吉事將逢，先有祥兆；事之象所由知，則假諸器，器者卦與蓍也。用器以決事，於以有占。知來者，知將來之事如何可得吉也。

Therefore, the changes in human nature and their words and deeds have signs beforehand for auspicious events. Observing phenomena to understand matters requires the use of instruments; divination to know matters can foresee the future. Once the auspicious and inauspicious have been determined, one can understand the changes; once the diligent efforts have been accomplished, there will be words and actions. If words and deeds are determined by referring to changes, then affairs will not be inauspicious, so here only the "auspicious" is mentioned. When an auspicious event is about to occur, there must be auspicious signs beforehand; but how to know the signs of the event requires the aid of instruments—what is called "instrument" refers to the hexagrams and the yarrow stalks. Using instruments to decide matters leads to divination. What is called "knowing the future" refers to how one can achieve auspiciousness in future events.

天地設位，聖人成能，人謀鬼謀，百姓與能。八卦以象告，爻彖以情言，剛柔雜居而吉凶可見矣。象事知器者，蓋以天地設陰陽之位，聖人則之作易以成功能也；占事知來者，蓋以卜筮道興，先以人謀，復以鬼謀決之，百姓亦與聖人之能也。八卦以象告，故事可象；爻彖以情言，故事可占。陽剛陰柔交雜錯居，此以象告也；吉得凶失皆能預見，此以情言也。

Heaven and Earth established positions of above and below, and the sage fulfilled their functions. People plan, and ghosts and spirits also plan, and the common people can also participate in this matter. The eight trigrams use symbolic images to indicate, and the line statements and the彖 statements describe the circumstances, with the strong and the weak lines alternating and coexisting, so that good fortune and misfortune can be seen. What is meant by "knowing the instrument through the image" is that Heaven and Earth established the positions of yin and yang, and the sage followed this to compose the Book of Changes, thus fulfilling its function. What is meant by "knowing the future through divination" is that the method of divination arose, first by human planning, then by the decision of the spirits, and the common people thus participated in the sage's function. The eight trigrams use images to indicate, so that matters can be represented by images; the line statements and the彖 statements describe the circumstances, so that matters can be questioned. The alternating presence of the strong and the weak lines is called "informing through the image"; the ability to foresee success or failure in advance is called "speaking through the circumstances."

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。剛柔雜居，因有變動，變動則不滯以求其和，故曰變動以利言也。吉凶可見，以為吉為凶原繫於爻辭，而吉凶遷移無定者，以爻中各有所具之情故也。

The movement of the lines brings about favorable outcomes, and good or bad fortune depends on the situation of each line. Therefore, love and hatred contend with each other, giving rise to good or bad fortune; distance and closeness seek each other, leading to regret and meanness; sincerity and falsehood respond to each other, resulting in benefit or harm. Generally speaking, the principles discussed in the Book of Changes are that when two lines are close but do not harmonize, it is ominous, or it may lead to loss, regret, or meanness. When a strong line and a weak line are intermingled, there is movement; once there is movement, blockage is removed, and harmony is achieved. Therefore, it is said, "movement is considered in terms of benefit." Good or bad fortune can be seen because whether it is good or bad is determined by the line statements; yet good or bad fortune is changeable, due to the different situations of each line.

卦有主爻，與主爻情合者謂之愛，與主爻情違者謂之惡；與主爻相比相應相往來者謂之近，與主爻相間隔及消息不相通者謂之遠；又有或比或應、或非比應而相孚者謂之情，又有為比為應為往來而不相洽者謂之偽。吉凶生於愛惡，悔吝生於遠近，利害生於情偽，其相攻相取相感有淺深，故吉凶悔吝利害有殊應也。近而不相得者，謂相比相應而其情則相違而不和，大則致凶，其次亦有害焉，輕則為悔為吝。舉近而不得者，則其得者可知，即遠而相得與遠而不相得者亦可知，三百八十四爻之大旨備於此矣。

Each trigram has a main line: those that harmonize with the main line are called "love"; those that contradict the main line are called "hatred"; those that are adjacent, correspond, or communicate with the main line are called "near"; those that are separated, disconnected, or not in communication with the main line are called "distant"; there are also cases where lines may be adjacent, corresponding, or even not adjacent or corresponding but still sincere and trustworthy with each other, called "affection"; there are also cases where lines are adjacent, corresponding, or in communication but do not harmonize well, called "falsehood." Good fortune and misfortune arise from love and hatred; regret and hardship arise from nearness and distance; advantage and disadvantage arise from affection and falsehood. The degree to which they attack, take from, or influence each other varies, so the manifestation of good fortune, misfortune, regret, hardship, advantage, and disadvantage also differs. What is meant by "near but not harmonious" is that although two lines are adjacent or corresponding, their feelings contradict each other and are not harmonious: severe cases lead to danger, next level causes harm, and minor cases result in regret or hardship. By illustrating the case of "near but not harmonious," the case of "near and harmonious" can be inferred; and consequently, the cases of "distant and harmonious" and "distant but not harmonious" can also be understood. The main idea of the 384 lines is fully contained here.

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。卦爻之相感既分情偽，而卦爻所繫之辭言人情偽，亦非一端所能盡。將叛者中懷叵測，惟恐人知，故其辭慚；中心疑者昧於是非，內無定見，故其辭枝；吉人敬慎，要言不煩，故辭寡；躁人浮薄，御人以口，故辭多；誣善之人出言無稽，故辭游移莫定；失其守者形色消沮，故辭屈抑不伸。卦爻雖賾，其辭不外此六者，吉凶悔吝皆可推求得之矣。此第十二章言爻象吉凶皆出於乾坤之易節【節：簡】，故功業可見，聖人之情著焉，應首章乾示人易、坤示人簡之意。

A person about to rebel speaks with shame; a person full of doubt speaks in a scattered manner; a virtuous person speaks briefly; an impetuous person speaks much; a person slandering the good speaks hesitantly; a person who has lost his integrity speaks in a subdued manner. The response between the lines of the hexagram has already distinguished truth from falsehood, and the words attached to the lines of the hexagram explain human sincerity and deceit, which cannot be fully described by one aspect. A person about to rebel is full of ulterior motives, fearing exposure, hence his speech is marked by shame; a doubtful person is confused about right and wrong, with no fixed view within, hence his speech is scattered; a virtuous person is respectful and cautious, speaking briefly without being tedious, hence his speech is few; an impetuous person is superficial and shallow, using words to intimidate others, hence his speech is much; a person slandering the good has no basis for his words, hence his speech is hesitant; a person who has lost his integrity is dispirited, hence his speech is subdued and unable to express himself fully. Although the hexagram lines are complex, the words attached to them do not exceed these six types, and thus the fortune, misfortune, regret, and hardship can be inferred. This is the twelfth chapter, discussing that the auspicious and inauspicious outcomes of the line changes all come from the simplicity and ease of the Qian and Kun trigrams. Therefore, achievements can be seen, and the sentiments of the sage are clearly revealed, which corresponds with the first chapter's statement that "Qian shows people with ease, and Kun shows people with simplicity."

慧珠閣原本。岫巖多隆阿雯溪。

This volume is published according to the original edition from Huizhu Pavilion, authored by Duolong'a, a native of Xiuyan, who goes by the courtesy name Wenxi.

《隋書》云：「秦焚書，《周易》獨以卜筮得存，惟失說卦三篇，宣帝時河內女子發老屋得之。」按今說卦只一篇，或曰序卦、雜卦兩傳分之為三篇，或曰說卦原有三篇，其二篇亡。以今考之，漢魏說易諸儒多有補象，則易傳亦或有遺文與？

The Sui Shu records that during the Qin dynasty, books were burned, but the Zhou Changes (I Ching) alone was preserved because it belonged to the category of divination texts. Only the three chapters of "Shuo Gua" were lost. During the reign of Emperor Xuandi of the Han dynasty, a woman from Heinni discovered it again by breaking up an old house. Note: The currently transmitted "Shuo Gua" consists of only one chapter. Some say it was combined from the two chapters "Xu Gua" and "Za Gua" and divided into three chapters, while others claim that "Shuo Gua" originally had three chapters, with two of them lost. Considering what is available today, many scholars who interpreted the Changes during the Han and Wei periods added out the hexagram images. Therefore, perhaps the "Yi Zhuan" indeed had some lost texts.

昔者聖人之作易也，幽贊於神明而生蓍，參天兩地而倚數，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。贊，佐也。古者賓主相見必資贊者，言人不能顯與神明接，故用蓍隱以佐之。倚，依也。倚天地立數者，天圓數奇，地方數偶。畫卦以三起數，故三其三為天，兩其三為地；三三為九，故九為老陽數；二三為六，故六為老陰數；一三二二為七，二三一二為八，少陽少陰之數亦準此。

In ancient times, the sages composed the Book of Changes, secretly receiving assistance from divine wisdom to create the method of divination with the yarrow stalks. They combined the number three from heaven and the number two from earth to establish the number used in divination. Observing the changes of yin and yang, they established the structure of the hexagrams. By expressing the principles of hardness and softness, they created the lines of the hexagrams. They harmonized with the Way and virtue, and arranged things according to righteousness. They thoroughly explored principles and fully revealed the nature of things, thus attaining an understanding of the Mandate of Heaven. "Zan" means assistance. In ancient times, when a guest met a host, they needed a person called "zan" to assist from the side. Here, it refers to the fact that humans cannot openly communicate with the divine, so they use the yarrow stalks to assist in secret. "Yi" means reliance. Relying on heaven and earth to establish numbers: heaven is round, so its number is odd; earth is square, so its number is even. Drawing hexagrams begins with three lines, so three threes make heaven, and two threes make earth. Three threes equal nine, so nine is the number of old yang; two threes equal six, so six is the number of old yin. One three plus two twos equals seven, and two threes plus one two equals eight, which are the numbers for young yang and young yin, respectively.

道謂陰陽之道，德謂剛柔之德，陰陽剛柔之宜謂之義，道德義之散見於物象而有條理者謂之理，理為人所稟受曰性，性所從出曰命。和順者，融合道德而無所拂也；理者，析義條目而無所紊也；窮者，究其極；盡者，體其全；至者，探其大原而造其域。

Here the term "Dao" refers to the principle of yin and yang, and "De" refers to the virtue of firmness and flexibility. When yin and yang, firmness and flexibility each find their proper place, it is called "Yi." When the principles of Dao, De, and Yi are dispersed among things and yet have order, it is called "Li." When this principle is received by human beings, it is called "Xing." And what gives rise to Xing is called "Ming." To "he and shun" means to integrate Dao and De without contradiction. To "Li" means to analyze the categories of Yi without confusion. To "qiong" means to investigate it to its utmost. To "jin" means to comprehend it in its entirety. To "zhi" means to reach its origin and enter its realm.

此言聖人作易以立筮法，用蓍尚占以通神明，倚天地以立老少陰陽之數，觀數之奇偶，分陰分陽以立卦象，掛揲歸扐，發揮其數，為柔為剛以生六爻。陰陽之道、剛柔之德，蓍則有以和順之；陰陽剛柔之義，蓍則有以理之；道德義見於物象者，蓍又有以窮之；道德義稟於人、出於天者，蓍皆有以盡之至之。蓍之精微蓋如此。

This refers to the sage composing the Book of Changes to establish the method of divination: using the yarrow stalks to value inquiry, thus connecting with the divine; based on heaven and earth, establishing the numbers of old yang, old yin, young yang, and young yin; observing the odd and even numbers, distinguishing yin and yang, and establishing the hexagram images; through the calculations of hanging one, dividing four, returning the remainder, and holding the leftover, developing these numbers, determining flexible and firm lines, thus forming the six lines. The principles of yin and yang and the virtues of flexibility and firmness can be harmonized by yarrow divination; the distinctions of yin and yang and flexibility and firmness can be clearly defined by yarrow divination; the Dao, virtue, and righteousness manifesting in things can be thoroughly explored by yarrow divination; and the Dao, virtue, and righteousness received by humans and originating from heaven can be fully revealed and reached by yarrow divination. The subtle essence of yarrow divination is approximately like this.

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。盡性至命皆本蓍筮，則是聖人作易實以順性命之條理也。以性命之蘊於天者言，陰與陽是也；以性命之成於地者言，柔與剛是也；以性命之具於人者言，仁與義是也。天地道道人道各有二德，故卦皆兼三才以成六畫。陰陽既分而剛柔亦迭用，陰位不必定以柔居，陽位不必定以剛居，六爻之位錯雜成章。剛柔之位迭用不窮，而陽剛陰柔在人為仁義者，其用亦無窮也。易言性命之理寓於蓍筮又如此。

In ancient times, the sages composed the Book of Changes in order to follow the principles of nature and destiny. Therefore, they established the principle of Heaven as yin and yang, the principle of Earth as softness and firmness, and the principle of humanity as benevolence and righteousness. By combining the three elements of Heaven, Earth, and humanity, each doubled, the Book of Changes uses six lines to form a single hexagram. By distinguishing the positions of yin and yang, and alternating the use of soft and firm lines, the Book of Changes forms its text through six lines. To fully express nature and achieve destiny, divination with yarrow stalks is fundamental. Thus, the sages composed the Book of Changes truly to follow the principles of nature and destiny. From the aspect of nature in Heaven, it is yin and yang; from the aspect of form in Earth, it is softness and firmness; from the aspect of possession in humanity, it is benevolence and righteousness. Heaven's way, Earth's way, and humanity's way each have two virtues, so each hexagram is formed by combining the three elements into six lines. Once yin and yang are positioned, softness and firmness alternate in use: a yin position does not necessarily have to be occupied by a soft line, and a yang position does not necessarily have to be occupied by a firm line. The six lines alternate in position to form the text. The alternation of softness and firmness is endless, and the qualities of yang and yin manifest in humanity as benevolence and righteousness, whose functions are also endless. The Book of Changes explains the principles of nature and destiny, which are embodied in divination with yarrow stalks.

天地定位，山澤通氣，雷風相薄，水火不相射，八卦相錯。數往者順，知來者逆，是故易逆數也。夫以六畫成卦，則是八卦皆重之矣。於是有不易之卦二，乾坤是也。乾天坤地，純陰純陽，闢卦消息皆蘊其中，故用之以定諸卦之位，所謂闢卦者有十。艮山以下二陰上消一陽，兌澤以下二陽上消一陰，則凡陽消之卦體皆象艮，陰消之卦體皆象兌，故曰通氣。震雷以下一陽上薄二陰，巽風以下一陰上薄二陽，薄者迫也，則凡陽息之卦體皆象震，陰息之卦體皆象巽，故曰相薄。

Heaven and Earth establish the positions of above and below. Mountains and marshes communicate with each other through their energies. Thunder and wind approach each other closely. Water and fire do not despise each other. The eight trigrams interact with each other. To calculate past events is to follow the sequence, while to foresee future events is to reverse the process, so the Book of Changes is about reverse calculation. Since a hexagram is formed by six lines, all eight trigrams have paired with each other. Thus there are two unchanging hexagrams, which are Qian (Heaven) and Kun (Earth). Qian represents Heaven, and Kun represents Earth, both being entirely yang and entirely yin respectively. The changes of the hexagrams are contained within them, so they are used to determine the positions of the other hexagrams. The so-called "changing hexagrams" total ten. Gen represents Mountain, which is when two yin lines are removed from the upper part of the two yin lines, leaving one yang line below. Dui represents Marsh, which is when two yang lines are removed from the upper part of the two yang lines, leaving one yin line below. All hexagrams that involve the decline of yang take their form from Gen; all hexagrams that involve the decline of yin take their form from Dui. Therefore, they are said to "communicate with each other." Zhen represents Thunder, which is when one yang line approaches the two yin lines above. Xun represents Wind, which is when one yin line approaches the two yang lines above. "Bao" means approaching closely. All hexagrams that involve the increase of yang take their form from Zhen; all hexagrams that involve the increase of yin take their form from Xun. Therefore, they are said to "approach closely."

至於坎水離火，陰陽居中，則上下不相入。鄭氏曰：「射，入也。」卦遇坎離，陰陽錯雜，既已群分，不能相類聚，則必用類聚之卦以為卦母，而往來推移以分之，始得卦義。凡此皆非具山澤風雷全象者，故曰八卦相錯。六十四卦已定，是謂既往；將來之物理含蘊於中，尚是未來。占者於既往之卦順以數之，即可逆知將來吉凶。易之為書教人知來，故曰易逆數也。

As for the trigrams Kan (water) and Li (fire), the yang lines and yin lines each occupy the central position, so that they do not intrude upon each other. Zheng Xuan said, "Shè (to shoot) means to enter." Whenever the trigrams Kan and Li appear, yin and yang are intermingled, having already separated into distinct groups, and cannot gather together in their own kind. Therefore, another trigram used for grouping must be employed as the "mother trigram," through which the lines are distributed by movement, in order to derive the meaning of the trigram. These situations do not possess the complete images of mountain, marsh, wind, and thunder. Hence it is said, "The eight trigrams are intermingled." Once the sixty-four trigrams are arranged, this is called "having already passed." The physical phenomena of the future are contained within them, yet they still belong to the "future." The diviner, by following the already established trigram and tracing its progression, can reverse the process to foresee future fortune or misfortune. The Book of Changes is meant to teach people about the future, hence it is said, "The Book of Changes is about reversing numbers."

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。雷動風散，生息萬物，故體象震巽者為息卦；雨潤日烜，變化萬物，故體象坎離者為移卦；艮止兌說，收成萬物，故體象艮兌者為消卦；乾為萬物之始，象君，坤為萬物之母，象藏。乾坤二卦雖無推移，而諸消息皆出於此，故曰君、曰藏。《九家易》曰：「雷與風變化不常，而日月相推，迭有往來，是以四卦以義言之；天地山澤恆在者也，故直說名矣。」

Thunder is used to stir up all things, wind is used to scatter all things, rain is used to nourish all things, sun is used to dry all things, Gen is used to stop all things, Dui is used to delight all things, Qian is used to govern all things, and Kun is used to store all things. Thunder moves and wind disperses, thus promoting the growth and proliferation of all things, so the hexagrams that take the image of Zhen and Xun are called "Resting Hexagrams." Rain nourishes and sun dries, thus transforming all things, so the hexagrams that take the image of Kan and Li are called "Changing Hexagrams." Gen stops and Dui delights, thus concluding the harvest of all things, so the hexagrams that take the image of Gen and Dui are called "Waning Hexagrams." Qian represents the beginning of all things and symbolizes the sovereign; Kun represents the mother of all things and symbolizes storage. Although the hexagrams of Qian and Kun themselves do not change, all changes and growth arise from them, so it is said "the sovereign governs" and "storage is done." The "Nine Schools of the Book of Changes" say: "Thunder and wind change constantly, sun and moon alternate and move, thus these four hexagrams are named according to their functions; mountains, earth, and the great marsh are constant, so they are directly named."

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。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。戰乎乾，乾，西北之卦也，言陰陽相薄也。坎者，水也，正北方之卦也，勞卦也，萬物之所歸也，故曰勞乎坎。艮，東北之卦也，萬物之所成終而所成始也，故曰成言乎艮。

The heavenly sovereign who governs creation and transformation was born from the Zhen trigram, was orderly arranged in the Xun trigram, was mutually visible in the Li trigram, devoted to nurturing in the Kun trigram, expressed joy in the Dui trigram, engaged in conflict in the Qian trigram, experienced toil in the Kan trigram, and completed the cycle and began anew in the Gen trigram. All things emerge from Zhen, which is located in the east. In Xun, they are orderly arranged, and Xun is located in the southeast; the term 'orderly' refers to the purification and neatness of all things. Li represents brightness, and all things are mutually visible, making it the southern trigram; sages face south to govern the world, facing the bright and applying governance, which is probably based on this symbolism. Kun represents earth, where all things receive nourishment, and 'effort' refers to serving and supporting all things, hence the saying 'effort is made in Kun'. Dui corresponds to autumn, the time when all things mature and are joyful, hence 'joy is expressed in Dui'. 'Conflict is experienced in Qian', as Qian is the western northern trigram, indicating the confrontation of yin and yang. Kan represents water, the northern trigram, the trigram of toil, where all things retreat and conceal, hence 'toil is experienced in Kan'. Gen is the northeastern trigram, where all things complete their end and begin anew, hence 'completion is expressed in Gen'.

六十四卦既有消息，而八卦循環亦有次序：震一、巽二、離三、坤四、兌五、乾六、坎七、艮八。震位正東，巽位東南，離位正南，坤位西南，兌位正西，乾位西北，坎位正北，艮位東北。鄭氏曰：「萬物出於震，雷發聲以生之也；齊於巽、相見於離，風搖動以齊之也，潔猶新也；萬物皆相見，日照之使光大；萬物皆致養焉，地氣含養使有秀實也；坤不言方者，言地之養物不專一也；萬物之所說，草木皆老，猶以兌澤氣說成之；戰，言陰陽相薄，西北陰也，而乾以純陽臨之，猶君臣對合也；坎，勞卦也，水性勞而不倦；萬物之所歸也，萬物自春出生於地，冬氣閉藏，還皆入地；萬物之所成終而所成始，言萬物陰氣終、陽氣始，皆艮之用事也。」

The sixty-four hexagrams have their rise and decline, and the eight trigrams also follow a certain order: Zhen comes first, Xun second, Li third, Kun fourth, Dui fifth, Qian sixth, Kan seventh, and Gen eighth. Zhen is located in the east, Xun in the southeast, Li in the south, Kun in the southwest, Dui in the west, Qian in the northwest, Kan in the north, and Gen in the northeast. Zheng Xuan said: "All things originate from Zhen, as the sound of thunder gives rise to them; in Xun they are orderly arranged, in Li they meet, as the wind moves and arranges them, 'clean' meaning fresh; all things appear to each other, as the sun shines and makes them flourish; all things are nourished here, as the earth's energy nurtures them to grow and bear fruit; Kun does not specify a direction, showing that the earth nourishes all things without being confined to one direction; all things are joyful here, as grass and trees have matured, yet they still mature through the moisture of Dui's lake; 'struggle' refers to the pressure between yin and yang, as the northwest is naturally yin, but Qian, the pure yang, comes to this place, like the harmony between sovereign and minister; Kan is the hexagram of toil, as water works tirelessly without fatigue; all things return to concealment here, meaning that all things are born in spring on the earth, and in winter they retreat and return underground; all things here reach an end and a beginning, meaning that the termination of yin and the beginning of yang are both governed by Gen."

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，燥蓋【蓋：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。

The term "spirit" refers to its subtle ability to transform all things. Nothing is more swift in stirring all things than thunder, nothing more swift in blowing and stirring all things than wind, nothing more intense in drying all things than fire, nothing more capable of bringing joy to all things than the marsh, nothing more effective in moistening all things than water, and nothing more powerful in ending and beginning all things than mountain. Therefore, water and fire pursue each other, thunder and wind do not contradict each other, and the energies of mountain and marsh are interconnected, thus enabling transformation and the creation of all things.

以八卦之次序言之，則萬物出於震而終於艮；以八卦之功用言之，則萬物生於乾而成於坤。蓋萬物皆受氣於乾，天無跡象可名，無形色可指，此謂之神。至於生機已萌，震雷動之以鼓其蒙，巽風橈之以散其鬱，繼之以離火、兌澤、坎水以熯之、說之、潤之，乃歸根於艮，生機蘊藏，以成終而肇始。故坎離南北以相對相逮，震巽居東以相連不相悖，艮與兌位次相隔而其氣相通。六子各其能，然後變象化形於坤地之上。乾坤不明言者，六子有專能，皆天地之功也。

In terms of the order of the Eight Trigrams, all things begin with Zhen and end with Gen; in terms of their functions, all things are generated by Qian and completed by Kun. Because all things receive their vital energy from Qian, and heaven has no visible signs or forms that can be named or recognized, this is called "shen" (spirit). When the vital energy has already begun to stir, Zhen (Thunder) moves it, awakening its ignorance; Xun (Wind) disturbs it, dispersing its blockages; then Li (Fire) and Dui (Lake) respectively dry it, delight it, and moisten it; finally, it returns to Gen, where the vital energy is hidden, thus completing the end and beginning anew. Therefore, Kan (Water) and Li (Fire) are positioned north and south respectively, facing each other and influencing one another; Zhen (Thunder) and Xun (Wind) are both in the east, connected and not conflicting. Although Gen and Dui are positioned apart, their energies are still connected. The six subsidiary trigrams each fulfill their roles, and then on the basis of Kun (Earth), they transform and take shape. Qian and Kun are not explicitly mentioned because the six subsidiary trigrams each have their own specific functions, and these are the contributions of heaven and earth.

乾，健也；坤，順也；震，動也；巽，入也；坎，陷也；離，麗也；艮，止也；兌，說也。以八卦之性情言之：乾體純剛，故曰健；坤體純柔，故曰順；震以一陽生於二陰之下，生機莫遏，故曰動；巽以一陰伏於二陽之下，伏藏不出，故曰入；坎之一陽沈溺陰中，故曰陷；離之一陰附居陽內，故曰麗；艮陽極上，前無可往，祇宜息足，故曰止；兌陰見上，其體雖剛，柔形於外，故曰說。

The trigrams Qian represents strength and vitality, Kun represents softness and compliance, Zhen represents movement, Xun represents entering, Kan represents depression, Li represents attachment, Gen represents stillness, and Dui represents joy. In terms of the nature of the trigrams: Qian's trigram consists entirely of strong lines, hence it is called "vitality"; Kun's trigram consists entirely of weak lines, hence it is called "compliance"; Zhen has one strong line emerging from two weak lines, with vitality that cannot be restrained, hence it is called "movement"; Xun has one weak line hidden beneath two strong lines, concealed and not emerging, hence it is called "entering"; Kan has one strong line submerged within two weak lines, hence it is called "depression"; Li has one weak line attached within two strong lines, hence it is called "attachment"; Gen has the strong line reaching its peak, with no further path to go, hence it is called "stillness"; Dui has a weak line appearing at the top, although the trigram is strong, the softness is expressed externally, hence it is called "joy".

乾為馬，坤為牛，震為龍，巽為雞，坎為豕，離為雉，艮為狗，兌為羊。以八卦之象於物者言之：馬剛而行健，氣稟純陽，故象乾；牛柔而性順，氣得純陰，故象坤；龍潛重陰之下，遇陽則動，故震象之；雞鳴盛陽之候，遇陰則伏，故巽象之；外汙濁而內剛躁，此豕象也，坎之卦畫似之；外文章而內柔怯，此雉象也，離之卦畫肖之；內柔媚而外剛能守，此具艮體，故狗為艮象；外柔悅而內剛好鬬，此具兌體，故羊為兌象。

The eight trigrams take the forms of various creatures: Qian represents a horse, Kun represents a cow, Zhen represents a dragon, Xun represents a chicken, Kan represents a pig, Li represents a wild chicken, Gen represents a dog, and Dui represents a sheep. In terms of the forms of the trigrams corresponding to objects: a horse is strong and moves swiftly, receiving the pure yang energy, so it is associated with Qian; a cow is gentle and docile, receiving the pure yin energy, so it is associated with Kun; a dragon resides beneath deep yin and rises when yang energy appears, so Zhen is associated with it; a chicken crows at the peak of yang energy and hides when yin energy appears, so Xun is associated with it; a pig appears dirty on the outside but is fierce and restless inside, which matches the image of Kan; a wild chicken has colorful feathers on the outside but is timid inside, which matches the image of Li; a dog is gentle inside but strong and protective on the outside, matching the nature of Gen; a sheep is soft and joyful on the outside but strong and combative inside, matching the nature of Dui.

乾為首，坤為腹，震為足，巽為股，坎為耳，離為目，艮為手，兌為口。以八卦之象於身者言之：首會眾陽，乾陽體實，故象首；腹納諸陰，坤陰體虛，故象腹；足在身下，其體動，震之一陽動於下，是足象；股居足上，其體隱，巽之一陰伏於下，是股象；陰竅外見，陽實內聰，為耳象，坎如之；陰虛內麗，陽光外明，為目象，離如之；艮上一陽為背，二陰垂下象手；兌下二陽為首，一陰上開象口。

The trigrams are taken as symbols of the human body: Qian represents the head, Kun the abdomen, Zhen the feet, Xun the thighs, Kan the ears, Li the eyes, Gen the hands, and Dui the mouth. In terms of the trigrams symbolizing the human body: the head is where all yang converges, and since Qian is yang and its structure is full, it symbolizes the head; the abdomen contains all yin, and since Kun is yin and its structure is empty, it symbolizes the abdomen; the feet are at the lower part of the body and are active, and since Zhen has one yang moving at the lower position, it symbolizes the feet; the thighs are above the feet and are hidden, and since Xun has one yin concealed at the lower position, it symbolizes the thighs; the ears are holes of yin on the outside and have yang within for hearing, which is exactly the case with Kan; the eyes have yin inside and are attached, while yang is outside and bright, which is exactly the case with Li; Gen has one yang at the top resembling the back, and two yins hanging down resembling the hands; Dui has two yangs at the bottom and one yin opening up at the top, which is exactly the case with the mouth.

乾，天也，故稱乎父；坤，地也，故稱乎母。震一索而得男，故謂之長男；巽一索而得女，故謂之長女；坎再索而得男，故謂之中男；離再索而得女，故謂之中女；艮三索而得男，故謂之少男；兌三索而得女，故謂之少女。以八卦之老少言之：乾天為萬物之始，故稱父；坤地為萬物之生，故稱母。索，求也，坤索乾陽得三男，乾索坤陰得三女。震曰長男，索乾初爻；坎曰中男，索乾中爻；艮曰少男，索乾上爻；巽曰長女，索坤初爻；離曰中女，索坤中爻；兌曰少女，索坤上爻。

Qian represents Heaven, so it is called the father; Kun represents Earth, so it is called the mother. Zhen first seeks and obtains a male, so it is called the Eldest Son; Xun first seeks and obtains a female, so it is called the Eldest Daughter; Kan secondly seeks and obtains a male, so it is called the Middle Son; Li secondly seeks and obtains a female, so it is called the Middle Daughter; Gen thirdly seeks and obtains a male, so it is called the Youngest Son; Dui thirdly seeks and obtains a female, so it is called the Youngest Daughter. In terms of the order of the Eight Trigrams: Qian represents Heaven, being the beginning of all things, so it is called the father; Kun represents Earth, being the source from which all things are generated, so it is called the mother. "Suo" means to seek: Kun seeks the Yang lines from Qian and obtains the three male trigrams; Qian seeks the Yin lines from Kun and obtains the three female trigrams. Zhen is called the Eldest Son because it obtains the first line of Qian; Kan is called the Middle Son because it obtains the middle line of Qian; Gen is called the Youngest Son because it obtains the top line of Qian; Xun is called the Eldest Daughter because it obtains the first line of Kun; Li is called the Middle Daughter because it obtains the middle line of Kun; Dui is called the Youngest Daughter because it obtains the top line of Kun.

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。荀九家有為龍、為直、為衣、為言。虞氏有為王、為神、為人、為大人、為君子、為物、為立、為畏、為敬、為威、為嚴、為德、為善、為仁、為忿、為慶、為嘉、為福、為祿、為始、為盈、為肥、為好、為施、為治、為甲、為老、為宗、為族、為大明、為遠、為郊、為野、為門、為頂、為朱、為性、為精、為清。凡此逸象見於諸家注，故附錄於各卦後以備考焉。

The trigram Qian represents Heaven, roundness, a ruler, a father, jade, metal, coldness, ice, bright red, a good horse, an old horse, a thin horse, a horse of mixed color, and fruits on trees. The "Xunshi Jiujia Yi" adds further interpretations: dragon, straightness, clothing, and speech. Yu Fan adds more: king, deity, human, great person, gentleman, thing, establishment, fear, respect, authority, strictness, virtue, goodness, benevolence, anger, celebration, joy, blessing, official rank, beginning, fullness, fatness, beauty, giving, governance, the first heavenly stem (Jia), old age, clan, family, great brightness, distance, the outskirts, the wild, a gate, the top, red, nature, essence, clarity. All these are "yi xiang" (additional images) not found in the main text of "Shuo Gua," but scattered in other sources. They are derived from the supreme, ultimate strength, and primacy of Qian. For example, "as Jia" refers to the first heavenly stem, "as great brightness" refers to the sun, "as the top" refers to the top of the head, and "as beginning" refers to the origin of all things. These additional images are found in the old commentaries from the Han and Wei dynasties, so they are appended after each trigram for reference.

此廣八卦之象也。乾象天，天體圜，天道至尊，君父似之；金玉之質皆剛；乾位西北嚴寒之地，寒凝水為冰；大赤，純陽色；馬善曰良馬，瘠多骨，駁馬有牙似鋸，能食虎豹，此皆象乾之剛健也。木果者，果核有仁，生機中藏，木之資始在此。

This section promotes the symbolic representation of the Eight Trigrams. Qian represents Heaven: the celestial sphere is round; the way of Heaven is supreme, resembling the ruler and father; the nature of metal and jade is hard; the position of Qian is in the Northwest, a cold place where cold air condenses water into ice; bright red is the color of pure yang; a good horse is called a virtuous horse, a thin horse has strong bones, and a spotted horse has teeth like saws and can eat tigers and leopards—these all symbolize the strength and vigor of Qian. As for "wooden fruit," the seed contains the essence of life, and the vitality is hidden within, which is the fundamental basis for the growth of trees.

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。荀九家有為牝、為迷、為方、為囊、為裳、為黃、為帛、為漿。荀氏有為邑。虞氏有為臣、為民、為鬼、為身、為富、為財、為虛、為書、為思、為惡、為事、為業、為閉、為藏、為密、為亂、為死、為喪、為冥、為晦、為夕、為暮夜、為署、為乙、為闔戶、為土、為階、為田、為國、為邦、為器、為虎、為黃牛。干氏有為順。

The trigram Kūn is associated with earth, motherhood, cloth, a cooking pot, stinginess, equality, a cow with a calf, a large cart, ornamentation, multitude, a handle, and black color in relation to earth. The "Nine Schools of the Book of Changes" by Xun adds associations such as female, confusion, squareness, a bag, lower garment, yellow, silk, and soup. Xun Shuang further associates it with a city. Yu Fan adds associations such as minister, people, ghost, body, wealth, property, emptiness, writing, thought, evil, affairs, occupation, closure, concealment, secrecy, disorder, death, loss, darkness, dusk, evening, night, heat, the second heavenly stem Yi, closed gate, earth, steps, field, country, state, vessel, tiger, and yellow ox. These additional associations are derived from Kūn's qualities of flexibility, concealment, and obscurity: "closed gate" corresponds to the statement in the Great Treatise that "closing the door is called Kūn," while "dusk," "darkness," and "obscurity" all refer to its dark nature. "Yellow ox" combines the color of earth with its flexible nature.

坤象地，地為資生萬物之母。布者，績麻織成之物；釜，鐵器，化生為熟之物。坤地利人，衣食尤其大者，故曰布、曰釜。坤主翕聚，象吝嗇；地勢平曰均；坤順曰牛，坤母生子，故又象子母牛；大輿廣載，如地之能載萬物；地上物色各見，故曰文；眾，多也，坤畫六數，八卦畫數無有多於坤者；柄者，生物之本；黑，純陰色。

The Trigram坤 symbolizes earth, which is the nurturing mother that brings forth and sustains all things. "Bù" refers to the fabric made from hemp; "fǔ" is a cooking pot, the vessel used to cook raw food into something edible. The earth benefits humanity, and among all things, clothing and food are most essential, hence it is said "as fabric" and "as a cooking pot." The Trigram坤 represents gathering and consolidation, symbolizing frugality; the earth is level, hence it is said "even." The nature of坤 is gentle and yielding, so it is represented by an ox. Since坤 is the mother trigram that can also give birth, it is also symbolized by a mother ox with a calf. A large cart is broad and capable of carrying heavy loads, just as the earth can support all things. The various forms and colors of things on the earth's surface are clearly visible, hence it is said "as patterns." "Zhòng" means many; the Trigram坤 has six lines, more than any other trigram in the Eight Trigrams. "Bǐng" is the root of living things; black is the color of pure yin.

震為雷，為龍，為玄黃，為旉，為大塗，為長子，為決躁，為蒼筤竹，為萑葦；其於馬也，為善鳴，為馵足，為作足，為的顙；其於稼也，為反生；其究為健，為蕃鮮。京氏有為鳴鶴。荀九家有為玉、為鵠、為鼓。鄭氏有為日門。虞氏有為帝、為主、為諸侯、為兄、為夫、為趾、為出、為行、為徵、為作、為驚走、為言、為議、為聲、為音、為鳴、為應、為禾稼、為百穀、為樂、為喜笑、為筐、為麋鹿。蜀才有為喜樂。《國語》韋氏注有為車。

The trigram Zhen represents thunder, dragon, a mixture of black and yellow colors, the initial blooming of flower petals, a long road, the eldest son, decisiveness and impatience, young green bamboo, and reeds. In relation to horses, it represents a horse that is good at neighing, a horse with white on the left hind leg, a horse that lifts its legs high, and a horse with a white spot on its forehead. In relation to crops, it represents reverse growth (the seed going into the soil and then growing upwards). When examined to its extreme, it represents strength and vigor, and the flourishing and freshness of grass and trees. Jing Fang also associates it with a calling crane. The "Xun Shi Jiua Yi" also associates it with jade, a goose, and a drum. Zheng Xuan also associates it with the sun's gate. Yu Fan also associates it with emperor, master, feudal lords, elder brother, a son-in-law, foot, going out, movement, marching, action, sudden movement, speech, discussion, sound, music, voice, calling, response, grain, all kinds of crops, joy and laughter, a basket, and deer. Shu Cai also associates it with joy and music. The "Guoyu" with Wei Zhao's commentary also associates it with a carriage.

震之象為雷，震德動也。龍為動物，乾純陽為龍，震得乾初亦為龍。坤索乾初為震，天地之色至此始雜，元，天之色；黃，地之色。震上二陰如花之萼，下一陽如花之跗，故有旉象。王氏曰：「旉，花之通名。」大塗者，一陽欲行，兩偶開通，如平塗然。震為長男，曰長子。震陽上息，剛決而躁。蒼，東方色，東方木位，筤竹萑葦皆木類。震得乾之初陽，故亦為馬；震雷有聲，故馬善鳴。馬後足白曰馵，馬足舉行曰作，的，白也，的顙，馬之白顛者；震體陰陽相雜，故為馬色皆不純。反生者，禾種入土反動上生。宋氏曰：「即枲豆之屬帶甲生者。」震一陽反生於下似之。究，極也，震陽下息，得乾之健；草木滋盛曰蕃，草木懷新曰鮮。

The image of Zhen is thunder, and its virtue is movement. The dragon is a creature that moves well. Qian is entirely yang and represents the dragon. Zhen receives the first line of Qian, so it is also associated with the dragon. Kun seeks the first line from Qian to form Zhen, and at this point the colors of heaven and earth begin to mix: "Yuan (Xuan)" is the color of heaven, and "Huang" is the color of earth. The two yin lines above Zhen resemble the petals of a flower, and the single yang line below resembles the base of a flower, thus forming the image of "Fu" (a flower opening). Wang Su said: "Fu is a general term for flowers." The term "Da Tu" refers to a single yang line moving forward, with the two even lines opening the way for it, like a broad and smooth road. Zhen represents the eldest son, so it is called the eldest son. The yang energy of Zhen rises upward, being strong and decisive but also impetuous. "Cang" is the color of the east, which is the position of wood. Green bamboo and reeds all belong to the category of wood. Zhen receives the yang of the first line from Qian, so it also takes the image of a horse. Thunder of Zhen produces sound, so it is associated with a horse that is good at making noise. The white color on the left hind leg of a horse is called "Zhu." When a horse lifts its foot to walk, it is called "Zuo." "De" means white, and "De Sang" refers to a horse with a white spot on its forehead. Since the structure of Zhen has a mixture of yin and yang, the color of the horse it represents is not pure. The term "Fan Sheng" refers to seeds buried in the soil growing upward. Song Zhong said: "This refers to plants like hemp and beans that emerge from the soil with their seed coats still attached." Zhen's single yang line rising from below is similar to this. "Jiu" means the extreme: the yang of Zhen rises from below, receiving the strong and vigorous nature of Qian. The flourishing of grass and trees is called "Fan," and the fresh growth of grass and trees is called "Xian."

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。荀九家有為楊、為鸛。虞氏有為命令、為號令、為教令、為誥、為號咷、為婦、為妻、為商旅、為隨、為入、為伏、為利、為茅、為蘭、為草木、為杞、為舞、為葛藟、為庸、為床、為魚、為鮒。

The trigram Xun is associated with wood, wind, the eldest daughter, straightness like a measuring rope, craftsmen, white color, length, height, indecisiveness, hesitation, and smell. In terms of people, it represents sparse hair, a broad forehead, large white of the eye, and pursuing near-term benefits which yield threefold gains. When examined to its extreme, it becomes the卦 of restlessness. The "Xun" trigram in the "Xunshi Ji Jia Yi" is also associated with the poplar tree and the stork. Yu Fan further associates it with commands, orders, instructions,诰, wailing, wife, spouse, merchants, following, entering, concealment, benefit, straw, orchid, plants,杞, dancing, 葛藟, common people, bed, fish, and minnows. These additional associations all derive from the meaning of "Xun" as "smooth and entering": "commands," "orders," and "instructions" all reflect the image of wind spreading throughout the world, entering everywhere; "concealment," "fish," and "minnows" reflect the image of a single yin hidden below.

巽位居木，木屬風。乾索坤初為女，故曰長。巽主齊物，故為繩直，為工。陽白陰黑，巽之一陰下伏，二陽外見，故色曰白。陽大陰小，巽之二陽上著，故為長、為高。巽股隨足，巽陰柔順，故為進退、不果。臭，氣也，氣亦風類，陽為氣，巽陽見曰氣。髮者陰血所生，巽氣未行至上，故髮寡；廣顙謂陽盛於上；多白眼謂陽多於陰。陰主利，巽陰方息，故近利市三倍。物息則性多躁，震以陽息曰決躁，巽陰息曰躁卦，不曰決也。

The trigram Xun belongs to the direction of wood, and wood is associated with wind. The trigram Qian seeks the trigram Kun for the first line and obtains the female, hence it is called "the eldest daughter." Xun governs the orderly arrangement of all things, so it is symbolized by the straightness of a measuring rope and by the craftsman. Yang is white, and Yin is black. The Yin of Xun lies beneath, while the two Yangs are visible above, hence its color is white. Yang is great, and Yin is small. The two Yangs of Xun are above, hence it is associated with length and height. Xun represents the thigh, which moves with the foot; Xun is characterized by Yin's softness and obedience, hence it is associated with indecision and hesitation. "Smell" refers to odor, and air is also of the nature of wind. Yang is air, and since the Yang of Xun is visible above, it is called air. Hair is produced from Yin blood, and since the air of Xun does not rise to the top, the hair is sparse; "broad forehead" indicates that Yang is dominant above; "many white eyes" indicates that Yang is more than Yin. Yin governs benefit, and since the Yin of Xun is growing, it can obtain three times the benefit by seeking it nearby. When things grow excessively, their nature becomes more impetuous: Zhen, with Yang growth, is called "decisive and impetuous"; Xun, with Yin growth, is only called "impetuous trigram," without the term "decisive."

坎為水，為溝瀆，為隱伏，為矯輮，為弓輪；其於人也，為加憂，為心病，為耳痛，為血卦，為赤；其於馬也，為美脊，為亟心，為下首，為薄蹄，為曳；其於輿也，為多眚；為通，為月，為盜；其於木也，為堅多心。荀九家有為宮、為律、為可、為棟、為叢棘、為狐、為蒺藜、為桎梏。荀氏有為志。鄭氏有為鬼神。虞氏有為雲、為大川、為心、為慮、為謀、為惕、為恤、為疑、為蹇、為眚、為疾、為災、為罪、為孚、為罰、為獄、為臀、為膏、為酒、為穿木、為校、為弧、為車、為馬、為毒。干氏有為法、為夜。《左氏傳》杜注有為眾。

The trigram Kan represents water, ditches, concealment, and the bending of the crooked to become straight and the straight to become crooked. It also represents bows and chariot wheels. In terms of people, it signifies worry upon one's body, heart disease, ear pain, and a卦 related to blood and the color red. For horses, it represents a horse with a beautiful back, a quick-tempered horse, a horse that lowers its head, a horse with thin hooves, and a horse that moves with difficulty. For vehicles, it signifies many calamities. It also represents circulation, the moon, and thieves. For wood, it represents a hard tree with many knots. The "Xunshi Jiujia Yi" adds that it represents buildings, musical scales, the possibility of something happening, the main beam of a house, thickets, foxes, thorn bushes, and hand and foot restraints. Xun Shuang adds that it represents will. Zheng Xuan adds that it represents ghosts and spirits. Yu Fan adds that it represents clouds, great rivers, the heart, worry, planning, fear, care, doubt, difficulty, misfortune, illness, calamity, guilt, punishment, prison, the buttocks, fat, wine, piercing wood, shackles, bows, chariots, horses, and poison. Gan Bao adds that it represents laws and night. The "Zuo Zhuan" with Du Yu's commentary adds that it represents the multitude.

坎象水，溝瀆皆水名。一陽居中，外陰蔽之，故為隱伏。宋氏曰：「曲者更直為矯，直者更曲為輮。」水流有曲直，故為矯輮；弓形曲，輪體圓，此皆由矯輮成者。坎德陷，象險象憂；坎體中實象心，坎外有竅象耳，曰病曰痛皆陷義也。血陰類，陽赤為水，血象赤，陽中色。坎得乾中，故亦為馬：陽為美，陽中為脊；亟，急也，坎心內實，故曰亟心；陽為首，坎水就下，故曰下首；馬蹄宜堅，坎外為陰，故蹄薄；曳者，牽曳不速進也，坎則陰見陽伏，柔不勝剛，故曳。坤索乾中為坎，坤輿之方加以乾圓，軫方蓋圓之象；坎陷，故多眚。通者，水性流也；月者，水之精；盜者，隱伏而險陷人者也；坎內陽剛，象堅心之木。

The trigram Kan symbolizes water, and ditches and canals are also names for water. One yang is in the center, with two yin surrounding it externally, so it is hidden. Song Zhong said, "To straighten a bent object is called 'jiao,' and to bend a straight object is called 'rou.'" Water flows both straight and curved, so it is called 'jiao rou'; the shape of a bow is curved, and the form of a wheel is round, both of which are made by 'jiao rou.' The virtue of Kan is to sink, so it represents danger and sorrow. The structure of the trigram Kan is solid in the center, like the heart; its outer part has openings, like the ear. Saying "heart disease" and "ear pain" both take the meaning of sinking. Blood belongs to the yin category, but yang has a red color, and Kan is also water, so the red color of blood is the color of yang in the center. Kan receives the central line from Qian, so it also takes the image of a horse: yang represents beauty, and yang in the center resembles the back; "ji" means urgent, and since the center of Kan is full, it is called "ji heart"; yang is the head, and since water flows downward, it is called "lower head"; a horse's hoof should be thick and strong, but the outer line of Kan is yin, so the hoof is thin; "ye" means dragging, and since yin is on the outside and yang is hidden inside, softness cannot overcome strength, so it drags. The trigram Kun takes the central line from Qian to form Kan. Kun represents a carriage, which is square in shape, and adding the roundness of Qian, it represents the square body and round top of a carriage. Kan represents sinking, so it often indicates calamities. "Tong" means the flowing nature of water; "yue" is the essence of water; "dao" refers to hidden and secret harm; since the inner part of Kan is yang, it resembles the hard heart of a tree.

離為火，為日，為電，為中女，為甲冑，為戈兵；其於人也，為大腹；為乾卦，為鱉，為蟹，為蠃，為蚌，為龜；其於木也，為科上槁。荀九家有為牝牛，又有為飛鴻。王氏、馬氏有為矢。虞氏有為婦、為孕、為飛、為戎、為折首、為罔、為罟、為甕、為瓶、為鶴、為隼、為鴻。干氏有為畫、為斧。

The trigram Li is associated with fire, the sun, lightning, the middle daughter, armor and helmets, and spears and weapons. In relation to humans, it represents a large belly; in relation to wood, it signifies a tree with a hollow center and withered upper parts. The "Xunshi Jiujia Yi" also associates it with a cow, and there are additional interpretations by Wang Su and Ma Rong, such as an arrow. Yu Fan further associates it with a woman, pregnancy, flying, warfare, a severed head, a net, a trap, a jar, a bottle, a crane, a falcon, and a wild goose. Gan Bao also associates it with painting and an axe. These additional associations derive from the meaning of Li as bright and attached, with an outer hardness and inner softness: "severed head" comes from Li representing weapons, "net" and "trap" come from the idea of meshed patterns attached together, while "jar" and "bottle" come from the idea of a hard exterior and hollow interior.

離象火，居火位。日者，火之精；電亦火屬。乾索坤中為離，故曰中女。甲冑戈兵皆堅外以禦侮者，離之內柔外剛似之。離體中虛，象大腹；離火躁物，故曰乾卦。鱉、蟹、蠃、蚌、龜皆外堅內柔之物。科，空也，木枝內空，上多枯槁。

The trigram Li represents fire, and its position corresponds to the direction of fire. The sun is the essence of fire, and electricity also belongs to the category of fire. The trigram Li is formed by taking the middle line from the trigram Qian (Heaven) and the trigram Kun (Earth), hence it is called "middle daughter." Armor, helmets, spears, and weapons are all hard on the outside to defend against external threats, which is similar to the nature of Li, which is soft inside and strong outside. The structure of the trigram Li is hollow in the middle, hence it is likened to a large belly. Fire from Li dries things out, so it is called "Qian trigram." Crabs, turtles, snails, clams, and tortoises are all hard on the outside and soft inside. "Ke" means hollow: when a branch is hollow inside, the top part tends to wither.

艮為山，為徑路，為小石，為門闕，為果蓏，為閽寺，為指，為狗，為鼠，為黔喙之屬；其於木也，為堅多節。荀九家有為鼻、為虎、為狐。鄭氏有為鬼冥門。虞氏有為小人、為童、為僮僕、為星、為霆、為待、為執、為厚、為城、為門庭、為廬、為居、為宗廟、為社稷、為肱、為背、為皮、為膚、為小木、為碩果、為小狐、為尾。《左氏傳》杜注有為石言。

The trigram Gen represents a mountain, a narrow path, small stones, a gate, fruits on trees and melons on the ground, a gatekeeper, palace attendants, fingers, dogs, mice, and black-mouthed animals. In terms of wood, it represents a hard and knotted tree. The "Xun Ji Yi" by Xun adds representations of a nose, a tiger, and a fox. Zheng Xuan adds the representation of the gate to the underworld. Yu Fan adds representations of a small person, a child, a servant, a star, thunder and lightning, waiting, holding, thickness, a city, a gate and courtyard, a dwelling, a residence, ancestral temples, state shrines, an arm, a back, skin, flesh, a small tree, a large fruit, a small fox, and a tail. The commentary by Du Yu on the "Zuo Zhuan" adds the representation of a stone speaking.

艮象山，山路僻狹，故曰徑；山多石，艮小，故曰小石。兩扉相對曰門，門之兩旁曰闕，艮體一陽上崇，二陰下闢，如門闕然。木實曰果，草實曰蓏。宋氏曰：「閽人主門，寺人主巷。」艮德為止，閽寺皆職掌門闕、禁止外侮者。艮為手，故曰指。狗鼠皆獸名，能以齒齧物，艮陽居上，陽剛在首，象狗鼠。黔，黑色，禽獸之喙多剛，曰黔喙之屬者，亦取艮陽在上之義。艮位東北寅木之地，外剛，故堅多節。

The trigram Gen symbolizes mountain: mountain paths are remote and narrow, hence called "path"; mountains have many stones, and Gen represents small, hence called "small stone." Two doors facing each other are called "door," and the sides of the door are called "qu." The structure of the Gen trigram has one yang line at the top and two yin lines below, resembling the form of a door and its gate. The fruit on a tree is called "guo," and the fruit on grass is called "luo." Song Zhong said: "Hunren manages the gates, and Siren manages the palace lanes." The virtue of Gen is to stop, and Hunren and Siren are both officials who guard the gates and prevent outsiders from entering. Gen represents the hand, hence called "zhi." Dogs and mice are both animals that use their teeth to bite; the yang line of Gen is at the top, and yang strength is at the head, hence resembling dogs and mice. "Qian" means black, and the beaks of birds and beasts are often hard; saying "Qian hui zhi shu" also refers to the yang line of Gen being at the top. Gen is located in the northeast, belonging to the寅 wood region, with the outer lines being strong and solid, hence representing hard and knotted wood.

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。荀九家有為常、為輔頰。虞氏有為妹、為朋友、為講習、為刑人、為小、為契。兌象澤。陰為水，坎水外見為流，兌下堅剛，水止於上，故曰澤。乾索坤上爻為女，故曰少。巫，口舌之官，兌體上缺，象口舌。兌於時為秋，氣肅殺物，故曰毀折。兌之二陽上息，決去一陰，故曰附決。地積鹽水曰滷，鹵地堅曰剛滷；澤為止水，水死昧咸，不能下潤，兌體下實，不能下瀉，故有剛滷之象。女小為娣曰妾，內剛外柔曰羊。

The trigram Dui represents a marsh, a young woman, a priestess, speech, destruction, attachment followed by departure; in terms of location, it represents hard salt-alkali land; it also represents a concubine and a sheep. The "Xunshi Jiujia Yi" adds that it also represents a constant thing and a cheek. Yu Fan adds that it also represents a younger sister, a friend, study, someone who has been punished, smallness, and a contract. Dui symbolizes a marsh: Yin is water, and when the water of Kan is revealed outside, it becomes flowing water; the two lower lines of Dui are firm and strong, so the water accumulates above, hence called "marsh." The trigram Qian seeks the upper line from Kun and obtains a female, hence called "young woman." A priestess is a person who serves the gods through speech, and the structure of Dui has an opening at the top, resembling speech. Dui corresponds to the autumn season, and the autumn season is severe and destructive to all things, hence "destruction." The two Yang lines in Dui grow upward, and the upper Yin line departs, hence "attachment followed by departure." Accumulated salt water on the ground is called "halo," and hard halo land is called "strong halo"; a marsh is still water that does not flow, and stagnant water becomes salty and cannot flow downward, so the water in Dui cannot flow down, hence the image of "strong halo." A younger sister in a woman's household is called a concubine, and an animal that is strong inside and gentle outside is called a sheep.

序者，釋文王演易之序也。文王序卦之法有二，曰變，曰覆。覆卦五十有五，如屯、蒙、需、訟諸卦皆是；變卦維八，乾、坤、坎、離、頤、大過、中孚、小過是也。上經以乾坤始，以坎離終，皆變卦；下經以咸恆始，以既濟未濟終，皆覆卦。上經多言天道，下經多言人事。孔子依其次序分疏之，聯屬成文，而盈虛消長之幾、治亂興衰之理無不畢具，於以見易道至大，觸類引伸，無在不可會心云爾。

The "Preface" explains the purpose behind King Wen's arrangement of the hexagram order in the Zhou Yi. King Wen used two methods to arrange the hexagrams: one called "change" (where the lines of two hexagrams are opposite), and the other called "reversal" (where two hexagrams are inverted top to bottom). The hexagrams that are reversals total fifty-five, such as Zun, Meng, Xu, and Song; those that are changed are only the eight trigrams, namely Qian, Kun, Kan, Li, Yi, Da Guo, Zhong Fu, and Xiao Guo. The Upper Canon begins with Qian and Kun and ends with Kan and Li, all of which are changed hexagrams; the Lower Canon begins with Xian and Heng and ends with Ji Ji and Wei Ji, all of which are reversed hexagrams. The Upper Canon mainly discusses heavenly principles, while the Lower Canon mainly deals with human affairs. Confucius followed this order to explain each hexagram in sequence, connecting them into a coherent text. Thus, the subtle workings of increase and decrease, as well as the rise and fall of governance, are all fully contained within it. From this, we can see how vast the principles of the Yi are, capable of being applied universally through analogy and extension, allowing one to intuitively grasp their meaning wherever they may be.

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。天地即乾坤，萬物受氣於天，成形於地，當時始生，則已充塞於天地之間矣。屯者盈也，言萬物始生，天地之間無非物也。

With heaven and earth in place, all things come into being. The world is filled with myriad things, so after the hexagrams of Heaven and Earth (Qian and Kun), comes the hexagram of Zun (Chen). "Zun" means fullness, and it also refers to the beginning of the growth of all things. Heaven and earth are represented by the hexagrams of Qian and Kun. All things receive the vital energy from heaven and take form on earth. When they first begin to grow, they already fill the space between heaven and earth. Saying "Zun means fullness" refers to the beginning of growth, where there is no place in heaven and earth that is not occupied by things.

物生必蒙，故受之以蒙。蒙者，蒙也，物之稺也。物稺不可不養也，故受之以需。需者，飲食之道也。鄭氏曰：「蒙，幼小之貌，孩稺不養則不長也。」荀氏曰：「需，坎在乾上，中有離象，水火交合，故為飲食之道也。」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。鄭氏曰：「訟猶爭也，言飲食之會恆多爭也。」爭則人眾，人之眾多莫如師，師惟親比始克長聚而不散。

At the beginning of all things, they are necessarily in a state of confusion, so the next hexagram is the Hexagram of Enlightenment. "Enlightenment" refers to the state of confusion, indicating the time when all things are immature. Since immaturity cannot be left unattended, the next hexagram is the Hexagram of Waiting. "Waiting" refers to the way of eating and drinking. Zheng Xuan said: "Enlightenment means the appearance of youth, children being immature and needing nourishment to grow." Xun Shuang said: "The Hexagram of Waiting has the Trigram of Water above the Trigram of Heaven, with the Trigram of Fire in the middle. Water and fire interact, hence it refers to the way of eating and drinking." When there is the matter of eating and drinking, disputes are inevitably caused, so the next hexagram is the Hexagram of Litigation. Litigation necessarily brings about the gathering of people, so the next hexagram is the Hexagram of the Army. "Army" means multitude. When there is a multitude, there must be some to follow, so the next hexagram is the Hexagram of Adherence. "Adherence" means following. Zheng Xuan said: "Litigation is like contention, meaning that gatherings for eating and drinking often lead to disputes." When there is contention, people gather, and no gathering is greater than an army. An army can only remain united for a long time if there is mutual adherence.

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。泰者，通也。眾相親比則各有所止，人各知止則不越禮以履，惟履泰然後乃安，不然則窒塞不通矣。物不可以終通，故受之以否。物不可以終否，故受之以同人。以人事言，則履固欲其安；以天運言，則時不必長泰。蓋有通必有塞，而欲治否，惟眾人同心乃克濟也。

The process of mutual attachment and union necessarily involves accumulation, so the next hexagram is the Hexagram of Small Accumulation. When there is accumulation, then propriety arises, so the next hexagram is the Hexagram of Treading. By practicing propriety, things become smooth and harmonious, leading to stability, so the next hexagram is the Hexagram of Great Communication. "Great Communication" means smoothness and ease. When people mutually attach and unite, each finds their proper place; when everyone knows their proper place, they will not act beyond the bounds of propriety. Only by attaining smoothness can one achieve peace; otherwise, there will be blockage. Things cannot remain smooth forever, so the next hexagram is the Hexagram of Non-Communication; things also cannot remain blocked forever, so the next hexagram is the Hexagram of Fellowship. In human affairs, practicing propriety is originally aimed at achieving peace; in the operation of heaven, circumstances are not always favorable. There must be both smoothness and blockage. To overcome blockage, only through the unity of all can success be achieved.

與人同者，物必歸焉，故受之以大有。有大者不可以盈，故受之以謙。有大而能謙必豫，故受之以豫。物歸則大有，有大則過盈，而持盈莫如謙，惟謙則有可保，能長享其有而悅豫矣。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。鄭氏曰：「喜樂而出人，則隨從。」夫以惕厲隨人，則思患預防，庶可以久安而長治；至以喜悅隨人，則般樂怠敖，庶務廢弛，儻欲有以振興之，事業從此生，大業亦從此起，故曰蠱者事也、臨者大也。臨曰大者，陽息至二，陽大也。

Those who can harmonize with others will have all things coming to them, so the following hexagram is "Great Possession." Having great possessions should not be complacent, so the following hexagram is "Humility." Having great possessions and yet being humble and retiring will surely bring peace and joy, so the following hexagram is "Joy." When all things come to him, it becomes "Great Possession." Having great possessions easily leads to excess, and to maintain fullness there is no better way than humility. Only by retreating in humility can one retain all things and enjoy them long-term with a joyful heart. Joy will surely attract people, so the following hexagram is "Following." Following others out of joy will inevitably lead to troubles, so the following hexagram is "Gǔ." "Gǔ" means affairs. Once there are affairs, great things can be accomplished, so the following hexagram is "Approaching." "Approaching" means great. Zheng Xuan said, "Because of joy and delight, one goes beyond the ordinary, and people come to follow." In general, if one follows others with a mind of vigilance and fear, one can foresee and prevent troubles, thus achieving long-term peace and stability. But if one follows others out of joy and ease, one will indulge in pleasures, become lazy and arrogant, and all affairs will fall into disarray. If one wishes to revive things, troubles will arise, and great undertakings will begin, hence it is said, "Gǔ means affairs" and "Approaching means great." The hexagram "Approaching" is called "great" because the yang energy reaches the second line, and yang represents greatness.

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。陽大陰小，陽長於下為大，陽位於上亦謂之大。物大則動人景仰，景仰者眾，其情相合。合以質野為苟合，故宜賁飾以禮文也。

When things become great and prominent, they can be observed, so the following hexagram is "Observation" (Guan). When things can be observed, they can be united, so the following hexagram is "Breaking the Bones" (Shi He). "Kai" means to unite. Things cannot merely be loosely combined, so the following hexagram is "Brightness" (Ben). "Ben" refers to ornamentation. Yang is great, and Yin is small: Yang growing from below is called great, and Yang occupying the upper position is also called great. When things become great and prominent, they attract admiration, and when admiration is widespread, feelings naturally unite. If union is based only on crude and rough qualities, it is a hasty and superficial union, so it should be adorned with propriety and elegance.

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。賁飾所以為文，然文偏勝，至於滅質，則文不可行。亨盡則剝，剝盡則窮，窮極則反，反下為復。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。陽復於初，天心甫見，妄念不生，而後其德可積。積畜者久，則所畜者大，是畜德則宜無妄，而畜物則宜頤養。靜養以待動，行大過之事克勝任也。

When adornment reaches its extreme, the passage of success comes to an end, so the next is the Hexagram of "Splitting." "Splitting" means the shedding off. Things cannot ultimately vanish completely; when splitting reaches the top line and reaches its extreme, it returns to the lower position, so the next is the Hexagram of "Returning." Adornment is for achieving beauty, but if beauty becomes excessive, it obscures the essence, and thus beauty becomes ineffective. When success reaches its end, splitting occurs; when splitting reaches its end, there is hardship; when hardship is extreme, it returns; when it returns to the lower position, it is the Hexagram of "Returning." Returning to the original state eliminates falsehood, so the next is the Hexagram of "No Falsehood." With no falsehood, one can then accumulate, so the next is the Hexagram of "Great Accumulation." Only after accumulation can nurturing occur, so the next is the Hexagram of "Nourishing." "Nourishing" means to nurture. Without nurturing, one cannot take action, so the next is the Hexagram of "Great Excess." Yang energy returns to the first line; the heart of heaven and earth in generating life has just begun to appear, false thoughts do not arise, and then virtue can be accumulated. Accumulation over time leads to great results; thus, nurturing virtue should be without falsehood, while accumulating wealth should be through nourishment. Quietly cultivating and waiting for the right moment to act, to accomplish great things beyond the ordinary, one can then be capable.

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。大過之時，行大過之事，是人慾以力勝天，而天意未遽回，人亦為天所困，不可以終過，往往涉險以致陷。既陷於坎中，必有所附麗，始克出險，故坎陷之下次離麗也。

Things cannot always go beyond their limits, so the next is the Hexagram of Kan. "Kan" means peril. After peril, there must be something to rely on, so the next is the Hexagram of Li. "Li" means attachment. When one does extraordinary things at a time of great excess, this is when people attempt to overcome natural conditions with human effort. However, the will of heaven does not suddenly change, and thus people are trapped by heaven, unable to keep exceeding limits. Often, they fall into peril due to taking great risks. Once already in the peril of Kan, one must rely on something to escape the danger, so after the peril of Kan comes the attachment of Li.

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。干氏曰：「錯，施也。」此詳言人道三剛六紀有自來也。人有男女陰陽之性，則自然有夫婦配合之道；有夫婦配合之道，則自然有剛柔尊卑之義；陰陽化生，血體相傳，則自然有父子之親；以父立君，以子資臣，則必有君臣之位；有君臣之位，故有上下之序；有上下之序，則必禮以定其體，義以制其宜，明先王制作蓋取之於情者也。

After heaven and earth were formed, all things came into being; after all things were formed, there were men and women; after men and women 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 was distinction between superior and inferior; after there was distinction between superior and inferior, then rites and morality could be practiced. The way of husband and wife cannot be short-lived, so the next is the Hexagram of "Durability" ("恒"). "恒" means durability. Gan Bao said, "Error means to carry out." This explains in detail the origin of the three main principles and six regulations in human relations (the original text says "three main principles and six regulations"). Human beings have the natural nature of male and female yin and yang, so naturally there is the way of husband and wife; once there is the way of husband and wife, naturally there is the distinction of strength and weakness, respect and hierarchy; yin and yang generate and nurture, and the bloodline and body are passed down generation after generation, so naturally there is the affection between father and son; from the position of the father, the position of the ruler is established; from the position of the son, the position of the subject is derived; thus there must be the positions of ruler and subject; once there are the positions of ruler and subject, there is the order of superior and inferior; once there is the order of superior and inferior, it is necessary to use rites to establish the order and use morality to regulate the limits. Thus, the various institutions of the ancient kings originated from human feelings.

上經始於乾坤，有生之本也；下經始於咸恆，人道之首也。易之興也，當殷之末世有妲己之禍，當周之盛德有三母之功，以言天不地不生、夫不婦不成，相須之至，王教之端。故詩於關睢為國風之始，而易於咸恆備論禮義所由生也。

The Upper Classic begins with the trigrams Qian (Heaven) and Kun (Earth), which are the fundamental principles of the transformation and generation of all things. The Lower Classic begins with the trigrams Xian (Mutual Enjoyment) and Heng (Permanence), which mark the beginning of human relationships and ethical conduct. When the Book of Changes was established, it coincided with the end of the Shang dynasty, when the chaos caused by Daji arose, and also with the flourishing virtue of the Zhou dynasty, when the three virtuous mothers, Tai Jiang, Tai Ren, and Tai Si, made outstanding contributions. This illustrates that heaven cannot produce without earth, and a husband cannot establish a family without a wife; they depend on each other to the utmost degree, which is the beginning of the king's moral teachings. Therefore, the Book of Poetry places Guan Ju at the beginning of the National Songs, and the Book of Changes thoroughly discusses the origin of propriety and righteousness in the trigrams Xian and Heng.

物不可以久居其所，故受之以遯。遯者，退也。物不可以終遯，故受之以大壯。物不可以終壯，故受之以晉。晉者，進也。物有恆則必盛，盛不可以久居，是宜退守，退守則安，安則壯，壯則有為前進也。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。《九家易》曰：「日在坤下，其明傷也。言進極當降，復入於地，故曰明夷也。」外為傷迫，返家乃安，而家道際其窮，則亦不和而乖違。

Things cannot remain in their original state forever, so the next hexagram is "Dun" (Retreat). "Dun" means to retreat. Things cannot always retreat, so the next hexagram is "Da Zhuang" (Great Strength). Things cannot always be strong, so the next hexagram is "Jin" (Progress). "Jin" means to advance. If a thing has a constant virtue, it will surely flourish. Once it has flourished, it cannot remain in its position forever, so it should retreat. Retreat brings stability, stability brings strength, and strength allows for action and advancement. Advancement inevitably leads to injury, so the next hexagram is "Ming Yi" (Bright Abjection). "Yi" means injury. Those who are injured outside must return to their home, so the next hexagram is "Jia Ren" (The Family). When the way of the family reaches its limit, it inevitably becomes discordant, so the next hexagram is "Kui" (Strife). "Kui" means separation. The "Nine Families Commentary" says: "The sun is beneath the earth, its light is injured. This means that when advancement reaches its extreme, it must descend again and return to the earth, hence called 'Ming Yi'." When one is injured and forced outside, returning home brings peace; but when the family's way reaches its limit, it also becomes discordant and separated.

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。睽則賊恩，故有險難；蹇難宜解，而難解之餘，漸忘戒懼，則流於緩弛矣。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。解緩則致損，而深自貶損又可以致益；益至於無可益，盛極則潰。盛衰盈虛，其互相倚伏如此。

When there is discord, danger is certain, so the following hexagram is "Jian" (Obstruction). "Jian" means difficulty. Things cannot remain difficult forever, so the following hexagram is "Jie" (Release). "Jie" means relief. Discord harms affection, thus causing danger; difficulty should be relieved, but after the danger is removed, people gradually forget caution and become slack and careless. Slackness and carelessness inevitably lead to loss, so the following hexagram is "Sun" (Loss). Continuous loss will eventually turn into gain, so the following hexagram is "Yi" (Benefit). Continuous gain will inevitably lead to overflow, so the following hexagram is "Guai" (Decision). "Guai" means decision and overflow. Slackness brings loss, while self-restraint and reduction can lead to gain; when gain reaches its limit, excess will inevitably break through. Prosperity and decline, fullness and emptiness, are thus interdependent.

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。物壅塞則不行，水潰決則必流，水流則有所遇，相遇則聚，聚小為大，有升之象。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。升不知止必致困窮，上進則困，下退宜安。井者，物之下者也，然井不改久則生汙，宜革其故。鼎為變生為熟、化堅為柔之物，故曰革物者莫若鼎。

After the overflow, there must be some encounter, so the next is the Hexagram of Meeting (Gou). "Gou" means meeting. When things meet, they then gather, so the next is the Hexagram of Accumulation (Cui). "Cui" means gathering. When gathering and moving upward, it is called rising, so the next is the Hexagram of Ascending (Sheng). When things are blocked, they cannot pass through; once water breaks through, it certainly flows, and flowing leads to encountering, which leads to gathering. From small gatherings to great ones, there is the image of rising. Rising without stopping will certainly lead to hardship, so the next is the Hexagram of Obstruction (Kun). When one is obstructed in a high position, it must return to the lower position, so the next is the Hexagram of Well (Jing). The well must inevitably undergo change, so the next is the Hexagram of Revolution (Ge). Changing things, none is more appropriate than the Cauldron (Ding), so the next is the Hexagram of Cauldron (Ding). Rising without knowing when to stop will certainly lead to hardship and destitution; persisting solely in upward striving leads to being obstructed, while retreating downward brings stability. The well is an object in the lower position; yet if it is not cleaned for a long time, it becomes polluted and should be purified. The cauldron is a vessel that transforms raw materials into mature ones and hard ones into soft ones, so changing things, none is more appropriate than the cauldron.

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。古帝傳國以鼎，鼎為重器，繼先君以主器者為長子，震為長男，是長子也。震之德為動，動極宜止之，艮之德止也。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。物不中止則必前進，進以漸必有所歸，歸妹者，有所歸也。此有所歸，彼必有所得，得眾之歸，併力為輔，則足以致大業焉。

The eldest son is the most suitable to preside over the ancestral temple's important vessels, so the next is the Zhen hexagram. Zhen represents movement. Things cannot keep moving forever; they must be brought to a stop, so the next is the Gen hexagram. Gen represents stillness. In ancient times, emperors passed down the state with the tripod as a symbol, and the tripod was the most important vessel of the state. The eldest son inherited the previous ruler and presided over the important vessels; Zhen represents the eldest son, the eldest male. The virtue of Zhen is movement, and when movement reaches its extreme, it must stop, which is exactly the virtue of Gen. Things cannot remain still forever, so the next is the Jian hexagram. Jian represents gradual progress. Progress must have a destination, so the next is the Gui Mei hexagram. Those who reach a destination will surely become great, so the next is the Feng hexagram. Feng represents greatness. Things that do not stop halfway will surely move forward; when moving forward in an orderly and gradual manner, they will surely reach a destination. Gui Mei means reaching a destination. One side reaches a destination, the other side must gain something; when gaining the support of many, working together in harmony, it is sufficient to accomplish great achievements.

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。窮大者則志無定，故失居；旅非可久居之所，以驕亢處之則人不能容，故宜入之以巽。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。研入至深則心有得，故說。憂主聚，說主散，渙散之餘往往離道，是宜有節制也。

Those who pursue great success to the extreme will surely lose their place of residence, hence the following hexagram is "Travel." Being a traveler without a place to stay, the following hexagram is "Wind." "Wind" signifies entering. When the heart of one who has reached the peak of ambition is unstable, he loses his place; a place of temporary stay is not suitable for long-term residence. If one behaves with arrogance and pride, others will not accept him, so he should enter with humility and gentleness. Once he enters deeply, he will feel joy, hence the following hexagram is "Lake." "Lake" signifies joy. After joy comes dispersion, hence the following hexagram is "Dispersal." "Dispersal" signifies separation. Things cannot remain dispersed forever, hence the following hexagram is "Restraint." When one delves deeply, he gains insight, hence joy. Sorrow leads to gathering, joy leads to dispersion; after dispersion, one often strays from the right path, so restraint is needed.

節而信之，故受之以中孚。有其信者必行之，故受之以小過。節制得宜，則可以信而守之。孚者，信也。既信於心，則宜見諸行事，惟其信之深，故其行之決。小過乎中，亦審之時勢以立制者。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。有過物之才，必能濟事。然物無盡藏，窮極則返。既濟之後次以未濟，以見陰陽之消息、物理之循環，易之卦有盡而易義無終極也。

With restraint, people will trust and follow, so the following hexagram is Zhongfū (Trustworthiness). One who has sincere trust will surely put it into action, so the following hexagram is Xiaoguo (Minor Overstep). When restraint is properly applied, people can trust and hold on to it. "Fu" means sincerity. Since the heart is firmly convinced, it should be reflected in actions; precisely because the trust is deep, the actions are resolute. A slight overstep from the middle path is a regulation established according to the situation. Those with extraordinary talent will surely accomplish things, so the following hexagram is Ji Ji (Completion). Things cannot be exhausted, so the following hexagram is Wei Ji (Not Yet Completed), and the entire book ends here. Those with extraordinary ability can surely accomplish tasks; yet all things are not inexhaustible, and when they reach the extreme, they must return. Following Ji Ji with Wei Ji is to show the waxing and waning of yin and yang, and the cycle of natural phenomena: the hexagrams of the Yi have an end, but the principles of the Yi have no ultimate conclusion.

虞氏曰：雜六十四卦以為義，其於《序卦》之外別言也。昔者聖人之興，因時而作，隨其時宜，不必皆相因襲，當有損益之意也。故《歸藏》名卦之次亦多異於時，王道踳駁，聖人之意或欲錯綜以濟之，故次《序卦》，以其雜也。

Yu Fan said: The "Zagua Transmission" of the "Zhou Changes" arranges the sixty-four hexagrams in a disorderly order, pairing them two by two to explain their meanings. This is a separate approach from the "Xugua Transmission," which explains the hexagrams in a step-by-step manner of mutual generation. The ancient sages arose in accordance with the times they lived in, creating things according to the needs of their era, without necessarily following the practices of previous generations. There was an intention of adding and adjusting as needed. Therefore, the "Guicang" of the Shang dynasty arranged the order of hexagram names, which was mostly different from the commonly used "Zhou Changes." When the Way of the King became confused and mixed, the sages might have intended to correct it by using a method of cross-referencing and interchanging. Hence, after the "Xugua Transmission," this section was added, taking the meaning of "zang" which refers to disorder or mixture.

按：上下《彖傳》、上下《象傳》、上下《繫辭傳》、《文言傳》、《說卦傳》、《序卦傳》、《雜卦傳》凡十傳，先儒以為十翼。《周易》次序文王所定，以乾為首，與《連山》首艮、《歸藏》首坤異。虞氏謂《歸藏》名卦之次多異於時，則《連山》名卦之次異於《歸藏》可知。孔子此傳所列之次，與文王所列者又異。乾坤至井困亦三十卦，咸恆至夬亦三十四卦，或變對，或反對，或雜而不對。以純陽之乾卦為始，以夬五陽決一陰之卦居終，列次豈無深意。漢儒鄭氏謂大過顛也以下錯亂失正，明儒蔡氏、來氏等因以私意改之，恐非先聖之旨也。

According to the text, the Commentary on the Judgment consists of two parts, the Image Commentary also consists of two parts, and the Great Treatise also consists of two parts. In addition, there are the Commentary on the Literary Meaning, the Commentary on the Hexagram, the Commentary on the Order of the Hexagrams, and the Commentary on the Miscellaneous Hexagrams, making a total of ten chapters. Previous scholars referred to these as the "Ten Wings." The current transmission of the Zhou Changes presents the sixty-four hexagrams in the order arranged by King Wen of Zhou. This order begins with the hexagram Qian, which differs from the order of the Lianshan Changes of the Xia Dynasty, which begins with Gen, and from the order of the Guicang Changes of the Shang Dynasty, which begins with Kun. Yu Fan noted that the order of the hexagrams in Guicang differs from the current order. Therefore, it can be inferred that the order of the hexagrams in Lianshan also differs from that of Guicang. Furthermore, the order of the hexagrams in Confucius' text differs from that of King Wen. From Qian and Kun up to Jing and Kun, there are thirty hexagrams; from Xian and Heng up to Guai, there are thirty-four hexagrams. The method of pairing is sometimes "transformation pairing," meaning that all the yin and yang lines of two hexagrams are completely opposite; sometimes "opposite pairing," meaning that one hexagram viewed in reverse becomes another hexagram; and sometimes the hexagrams are placed in the middle without forming pairs. The text begins with the hexagram Qian, which is entirely yang, and ends with the hexagram Guai, which has five yang lines and one yin line. Such an arrangement must surely have a profound meaning. Zheng Xuan of the Han Dynasty believed that the text from "Da Guo Dian Ye" downwards was disordered and lost its correct sequence. However, people like Cai Qing and Lai Zhide of the Ming Dynasty made personal alterations to the text, which probably do not conform to the original intentions of the ancient sages.

乾剛坤柔，比樂師憂。乾純陽，坤純陰，陽為剛，陰為柔。致眾親比故樂，帥眾犯難故憂。臨觀之義，或與或求。臨下則有所與於下，觀上則有所求於上。屯見而不失其居，蒙雜而著。虞氏曰：陽初出震故見，盤桓利居貞，故不失其居。蒙二陽在陰位故雜，初雜為交故著。

The "Zagua Zhuan" says, "The Qian hexagram is strong and firm, the Kun hexagram is soft and yielding; the Bi hexagram brings joy, the Shi hexagram brings sorrow." The Qian hexagram has all six lines yang, and the Kun hexagram has all six lines yin. Yang is strong and vigorous, yin is soft and yielding, and these two hexagrams are opposites in terms of strength and softness. The Bi hexagram represents gathering people and winning their affection, with people coming together, hence it is called "joy." The Shi hexagram represents leading a group into danger and hardship, with heavy responsibilities, hence it is called "sorrow." Joy and sorrow form a pair. "The meanings of Lin and Guan are either giving or seeking." The Lin hexagram represents being above and overseeing below, bestowing grace upon the lower, hence it is called "giving." The Guan hexagram represents being below and looking up to the upper, seeking something from above, hence it is called "seeking." "The Zun hexagram shows emergence without losing its place, and the Meng hexagram shows mixture but clarity." Yu Fan explains that the Zun hexagram has the Zhen trigram as its lower trigram, with yang energy emerging strongly from Zhen, hence it is called "emergence," meaning to appear. The first line of the Zun hexagram says, "Hesitating, advantageous to stay firm in the right place," meaning to hold fast to one's position without moving lightly, hence it is called "without losing its place." The Meng hexagram has two yang lines in yin positions, with yin and yang mixed together, hence it is called "mixture." The first line has yin and yang crossing each other, making the meaning of the hexagram clear, hence it is called "clarity."

震起也，艮止也。震陽下動，艮陽上止。損益，盛衰之始也。損自泰來，損則由衰臻盛，以漸至於泰，是損為盛之始；益自否來，益則由盛趨衰，以漸至於否，是益為衰之始。大畜時也，無妄災也。畜極必通，是宜待時；災自外至，無妄之災乃得之意外者。

"The Zhen hexagram signifies movement, and the Gen hexagram signifies stillness." The Zhen hexagram has one yang line at the lower position, indicating the rising and stirring of yang energy, hence it is called "movement." The Gen hexagram has one yang line at the upper position, indicating the yang energy reaching its peak and stopping, hence it is called "stillness." One movement and one stillness form a contrast. "Loss and gain are the beginnings of prosperity and decline." The hexagram of Loss comes from the hexagram of Tai, where the lower trigrams are reduced to increase the upper trigrams. Although it seems like a loss, it is actually the beginning of a transition from decline to prosperity, gradually leading to Tai, so Loss is the beginning of prosperity. The hexagram of Gain comes from the hexagram of Pi, where the upper trigrams are reduced to increase the lower trigrams. Although it seems like a gain, it is actually the beginning of a transition from prosperity to decline, gradually leading to Pi, so Gain is the beginning of decline. "The Great Accumulation is about timing, and Wuwang is about disaster." The hexagram of Great Accumulation indicates that when accumulation reaches its peak, it will inevitably become通畅, and the key lies in waiting for the right time. The hexagram of Wuwang refers to disasters coming from outside, known as "unexpected disaster," which is misfortune that comes without warning.

萃聚而升不來也，謙輕而豫怠也。萃主下孚故曰聚，升主前往故曰不來。謙自卑曰輕，豫逸樂曰怠。噬嗑食也，賁無色也。噬取亨通，嗑以食之；賁飾文盛，宜返質也。兌見而巽伏也。兌上陰見，巽下陰伏。隨無故也，蠱則飭也。隨從前往，宜忘故習；蠱亂之後，宜加整飭。

"The gathering and rising without return, the humility and ease without diligence": The hexagram "Cui" describes the gathering of sincerity and loyalty from below to above, with people converging, hence "gathering." The hexagram "Sheng" describes continuous upward movement, with nothing returning, hence "without return." "Qian" refers to self-deprecation and not valuing oneself, hence "lightness." "Yu" refers to ease and indulgence, with relaxed will, hence "laziness." "Shihe" refers to biting through obstructions to achieve smoothness, and after biting, one can eat, hence the meaning of "food." "Ben" refers to ornamentation, but excessive ornamentation conceals the true nature, so it should return to simplicity, hence "without color." "Dui" has a yin line on top, appearing externally, hence "appearing." "Xun" has a yin line at the bottom, hidden internally, hence "concealed." "Sui" refers to following the trend forward, forgetting old habits. "Gu" refers to accumulated corruption and disorder, requiring rectification and restoration.

剝爛也，復反也。剝上惟餘一陽，爛盡則將食碩果；復初甫來一陽，反生則克見天心。晉晝也，明夷誅也。晉五離中，日出地上曰晝；誅，傷也，明夷離居坤下，日之明為地所掩。井通而困相遇也。井泰初之五，穿坤土以出坎水，故通；困為否上來二，陽入陰中，故相遇。

"Peeling and rotting, returning and reversing": In the hexagram "Peeling," by the time it reaches the top line, only the last yang line remains, with five yin lines below eroding it, the fruit ripens and decays, which is the time when "the large fruit is not eaten" and is about to be devoured. In the hexagram "Returning," the first line has a single yang line just returning, yang energy regenerates, and here we can see the heart of the ceaseless generation of heaven and earth, so one is "rotting" and the other is "returning." "Progressing in daylight, Mingyi is punishment": In the hexagram "Progressing," the upper trigram is Li, which represents the sun, the sun rises above the earth, hence "daylight." "Punishment" means injury; in the hexagram "Mingyi," the sun is beneath the earth, its light obscured by the earth, hence "injury." "Well is open and困 meets": The hexagram "Well" is formed by moving the first line of the hexagram "Tai" to the fifth position, penetrating the earth to draw up the water from Kan, the water channel is open, hence "open." The hexagram "困" is formed by moving the top line of the hexagram "Pu" down to the second position, the yang line is trapped among many yin lines, meeting the yin, hence "meeting."

咸速也，恆久也。虞氏曰：相感者不行而至，故速也；日月久照，四時久成，故久也。渙離也，節止也。物因渙則離，物有節則止。解緩也，蹇難也。虞氏曰：雷動出物故緩，蹇險在前故難。睽外也，家人內也。睽乖於外，家人睦於內。

"The Great Truth is swift, the Everlasting is enduring": Yu Fan said, the hexagram "Xian" discusses mutualsympathetic response, where two hearts respond to each other, and one does not need to move to reach the other, hence it is "swift"; the hexagram "Heng" discusses constancy, as the sun and moon shine over the world for a long time, and the four seasons run their course to form a year, hence it is "enduring." "Huan" is dispersion, where things once dispersed become separated; "Jie" is restraint, where things with limits stop at the right time. "Jie" is ease, "Jian" is difficulty: Yu Fan said, the hexagram "Jie" has the trigram Zhen (Thunder) and Lei (Thunder) moving, causing all things to thaw and emerge, thus easing the urgent situation, hence it is "ease"; the hexagram "Jian" has the trigram Kan (Water) blocking the way, making progress difficult, hence it is "difficulty." "Kui" is external, "Jiaoren" is internal: "Kui" is mutual estrangement and separation from the outside, while "Jiaoren" is family harmony and closeness from within, one external and one internal, exactly opposite.

否泰反其類也。虞氏曰：否反成泰，泰反成否，故反其類。大壯則止，遯則退也。虞氏曰：大壯止陽，陽故止；遯陰消陽，陽故退。大有眾也，同人親也。大有六五居尊以有眾陽，同人六二得正，五陽欲同之相親近也。革去故也，鼎取新也。革主改變，鼎主烹飪。

"Yi Tai fan qi lei ye": Yu Fan said, the hexagram "Bi" reversed becomes "Tai," and the hexagram "Tai" reversed becomes "Bi." The yin and yang in the two hexagrams rise and fall exactly opposite to each other, hence "fan qi lei." "Da Zhuang ze zhi, Dun ze tu ye": Yu Fan said, in the hexagram "Da Zhuang," four yang lines advance upward but are obstructed by the two yin lines above, so the yang energy stops here, hence "zhi." In the hexagram "Dun," two yin lines grow from below and gradually eliminate the yang energy, so the yang has to retreat, hence "tu." "Da You zhong ye, Tong Ren qin ye": In the hexagram "Da You," the line six in the fifth position, being a yin line in the尊位 (honored position), possesses the many yang lines below, hence taking the meaning of "zhong" (multitude). In the hexagram "Tong Ren," the line six in the second position is in the center and correct, and the five yang lines all wish to be like it and compete to be close, hence taking the meaning of "qin" (affection). "Ge qu gu ye, Ding qu xin ye": The hexagram "Ge" is about transformation, which is removing the old; the hexagram "Ding" is about cooking, which is creating the new.

小過過也，中孚信也。小過過乎中，中孚信於內。豐多故也，親寡旅也。故，舊也。《周禮·天官》以八統詔王馭萬民，二曰敬故。蓋豐大則故舊必多，旅居於外，僮僕數人之外鮮有親近者。離上而坎下也。火性炎上，水性潤下。

"Small excess is indeed excess, and Middle Trust is indeed trust": The hexagram "Xiao Guo" refers to a slight excess beyond the middle path, hence its name "excess"; the hexagram "Zhong Fu" signifies sincerity and trustfulness residing in the heart, hence its name "trust." "Abundance leads to many relatives, and the traveler has few close ones": "Gu" means old friends. The "Book of Rites · Heavenly Officials" records that the Grand Superintendent used the "eight principles" to assist the king in governing the people, with the second being "respecting old friends," meaning showing respect to old acquaintances. Those who have extensive family possessions will naturally have many old friends and relatives; whereas those traveling away from home have only a few attendants with them, and few close companions, hence the hexagram "Lv" is called "few close ones." "Fire above and water below": Fire represents fire, which has an upward nature; water represents water, which has a downward nature. These two elements are opposite in their characteristics.

小畜寡也，履不處也。一陰不勝五陽之畜，是謂之寡；一陰欲履五虎之尾，是謂不處。需不進也，訟不親也。不進前以犯難故需，不親睦以相爭故訟。大過顛也，姤遇也，柔遇剛也，漸女歸待男行也，頤養正也。顛，踣也，大過本末俱弱故顛。漸為上巽下艮之卦，男少女長，男不求女，女行宜待，不宜苟且歸也。

"The hexagram Xiao Xu (Little Accumulation) is characterized by 'fewness,' and the hexagram Lu (Following) is characterized by 'not staying in place.' In Xiao Xu, a single yao (line) of yin is used to restrain five yang lines, which is weak and cannot overcome the many yang lines, hence 'fewness.' In Lu, a single yin line is placed among five yang lines, like walking on the tail of a tiger, so one cannot stay in one place even for a moment, hence 'not staying in place.' 'Need does not advance,' and 'Strife does not approach.' Need means not advancing rashly to face the danger of Kan (water), which signifies waiting. Strife refers to mutual disharmony and contention, which signifies litigation. 'Da Guo (Great Excess) is characterized by 'upsetting,' 'Gou (Meeting) is characterized by 'meeting,' 'flexible meets strong,' 'Jian (Gradual Progress) is characterized by 'a woman waiting for a man to act,' and 'Yi (Nourishment) is characterized by 'nourishing in accordance with the right way.' 'Upsetting' means falling over. In Da Guo, the first and top lines are both yin, so the beginning and end are both empty, making it easy to fall over. In Gou, a single yin line arises from below and meets five yang lines, hence 'flexible meets strong.' In Jian, the hexagram is composed of Xun (wind) above and Gen (mountain) below. Gen represents a young man, and Xun represents an elder woman. The man is young and the woman is old, and the man does not seek her out. Therefore, the woman should wait for the right time and act according to propriety, without being hasty or improper. In Yi, the focus is on nourishment, which must be in accordance with the right way."

既濟定也，歸妹女之終也，未濟男之窮也。虞氏曰：濟成六爻得位，定也。歸妹，人之終，女終於下，從一而終，故曰女之終也。未濟、既濟兩卦爻皆陰陽相間，既濟之上為陰，未濟之上為陽，爻至上則窮，陽為男，故曰男之窮也。夬決也，剛決柔也，君子道長，小人道憂也。陽為君子，陰為小人，陽息至五，往決陰柔，故夬曰決。傳以乾始，以夬終，於夬曰君子道長，小人道憂，決夬為乾，聖人扶陽抑陰之心也。

"Once the river is crossed, the matter is settled; the卦 of 'Marriage' marks the end of a woman's life; the卦 of 'Not Yet Crossed' signifies the end of a man's path." Yu Fan said, in the卦 of 'Already Crossed', all six lines are properly positioned, with yang lines in yang positions and yin lines in yin positions, so each line is in its proper place, and the matter has been completed, hence it is called 'settled'. The卦 of 'Marriage' discusses a woman's marriage, which is a major turning point in life; a woman marries and dedicates herself to one person for life, hence it is called 'the end of a woman's life'. The卦 of 'Not Yet Crossed' and the卦 of 'Already Crossed' both have six lines arranged alternately between yin and yang, but in the卦 of 'Already Crossed', the top line is yin, while in the卦 of 'Not Yet Crossed', the top line is yang; when the lines reach the top position, they have reached the end. A yang line represents a man, hence it is called 'the end of a man's path'. "Decisive action, the strong overcoming the weak, the way of the gentleman grows, and the way of the petty person brings worry." Yang lines symbolize the gentleman, and yin lines symbolize the petty person. When the yang energy reaches the fifth line, five yang lines rise together to decisively remove the one yin line, hence the卦 of 'Decisive Action' means decisive action or removal. This passage begins with the pure yang卦 of 'Heaven' and ends with the卦 of 'Decisive Action', and in the卦 of 'Decisive Action', it points out 'the way of the gentleman grows, and the way of the petty person brings worry'. Further decisive action to remove all yin lines leads to the卦 of 'Heaven', showing that there is hidden in this the earnest effort of the sage to support yang and restrain yin.

慧珠閣原本。岫巖多隆阿雯溪。

This volume follows the original edition from Hui Zhu Ge; the author is Duolong'a from Xiuyan, with the courtesy name Wenxi.

移易即以闢卦為母，分移於諸卦中者是也。《繫辭傳》言推、言遷、言往來不窮、言上下無常，剛柔相易，皆移易之旨也。

The concept of "yi yi" refers to using the twelve trigrams of the dividing hexagrams as the mother trigrams, and moving and distributing the lines of the mother trigram to the other trigrams, in order to explain the origin of each trigram. The "Great Treatise" mentions "pu," "qian," "wan lai bu qiong," and "shang xia wu chang, jiang rou xiang yi." These all refer to the same principle: a trigram becomes what it is because its yin and yang lines have been exchanged and migrated up and down from the mother trigram.

變易者，陰陽正對也。乾坤、坎離、頤大過、中孚小過八卦為變易，其餘諸卦亦皆有之。如屯與鼎、蒙與革、需與晉、訟與明夷皆是。漢儒虞氏仲翔用旁通法解易，旁通即變易也。

The concept of "change" refers to the complete reversal of the yin and yang of the six lines between two trigrams, with each line directly opposite its counterpart. The Eight Trigrams 乾 (Heaven), 坤 (Earth), 坎 (Water), 离 (Fire), 頤 (Nourishment), 大过 (Great Excess), 中孚 (Middle Trust), and 小过 (Small Excess) are mutually changeable. All other trigrams also have their own corresponding trigrams of change. For example, 屯 (Emergence) corresponds to 鼎 (Tripod), 蒙 (Ignorance) corresponds to 革 (Revolution), 需 (Waiting) corresponds to 晋 (Progress), and 讼 (Contention) corresponds to 明夷 (Bright Disaster). These pairs are formed by reversing the yin and yang of each of the six lines. In the Han dynasty, Yu Fan (styled Zhongxiang) interpreted the Book of Changes exclusively using the method of "side communication," which refers to the change described here.

反易者，如正觀之為水雷屯，反觀之即為山水蒙是也。文王序卦祇用反易，乾坤、坎離、頤大過、中孚小過八卦不可反，故用變易，其餘皆反易也。變易又名正對卦，亦名旁通卦；反易又名覆卦。明儒來氏矣鮮解《彖傳》剛來柔進、剛上柔下之文皆用反易，名反易曰綜卦，名變易曰錯卦。

The concept of "reverse change" refers to viewing a hexagram upside down. When viewed normally, it is the Water-Thunder hexagram "Zun," but when viewed upside down, it becomes the Water-Mountain hexagram "Meng." King Wen of the Zhou dynasty arranged the order of the hexagrams primarily using reverse change, with adjacent hexagrams mostly being one in its original form and the other reversed. Only eight hexagrams—Qian, Kun, Kan, Li, Yi, Da Guo, Zhong Fu, and Xiao Guo—remain the same when reversed, so they cannot be reversed. Therefore, these eight hexagrams use change paired with their counterparts instead. Change paired with counterparts is also called "correctly paired hexagrams" or "side-connected hexagrams," while reverse change is also called "inverted hexagrams." In the Ming dynasty, Lai Zhide explained terms in the Commentary on the Judgment such as "yang comes," "yin advances," "yang rises," and "yin descends" using reverse change. He referred to reverse change as "inverted hexagrams" and change paired with counterparts as "opposite hexagrams."

交易者，上下兩象互見也。如水雷屯交易為雷水解，山水蒙交易為水山蹇，餘可類推。反易中亦有兼交易者，水天需與天水訟、水火既濟與火水未濟皆是也。反易中又有兼變易者，泰否、隨蠱、漸歸妹皆是也。夬反為姤，夬之四反之為姤之三，夬九四曰臀無膚，姤九三亦曰臀無膚；損反為益，損之五反之為益之二，損六五曰或益之十朋之龜弗克違，益六二亦曰或益之十朋之龜弗克違。反對之象昭然，至於交對，經文無此象焉。

The term "transaction" refers to exchanging the upper and lower trigrams of a hexagram. For example, the hexagram Water over Thunder, known as "Zun" (屯), with the upper trigram Kan (Water) and the lower trigram Zhen (Thunder), when the trigrams are exchanged, becomes Thunder over Water, known as "Jie" (解). Similarly, the hexagram Mountain over Water, known as "Meng" (蒙), with the upper trigram Gen (Mountain) and the lower trigram Kan (Water), when the trigrams are exchanged, becomes Water over Mountain, known as "Jian" (蹇). Other examples can be inferred in the same way. In the case of reversal, there are also instances that involve transaction, such as Water over Heaven, known as "Xu" (需), and Heaven over Water, known as "Song" (讼); Water over Fire, known as "Ji Ji" (既济), and Fire over Water, known as "Wei Ji" (未济). These are not only fully reversed but also involve exchanging the upper and lower trigrams. In reversal, there are also cases that involve transformation, such as "Tai" (泰) and "Po" (否), "Sui" (随) and "Gu" (蛊), "Jian" (渐) and "Gui Mei" (归妹). When viewed in reverse, the six lines also show opposite yin and yang. "Gua" (夬) reversed becomes "Gou" (姤). The fourth line of "Gua" corresponds to the third line of "Gou" when reversed, so "Gua" nine four says "the buttocks have no skin," and "Gou" nine three also says "the buttocks have no skin." Similarly, "Sun" (损) reversed becomes "Yi" (益). The fifth line of "Sun" corresponds to the second line of "Yi" when reversed, so "Sun" six five says "perhaps one receives a turtle of ten strings, which cannot be avoided," and "Yi" six two also says "perhaps one receives a turtle of ten strings, which cannot be avoided." This shows that the image of reversal is clearly reflected in the text. However, the transaction of exchanging upper and lower trigrams does not have corresponding expressions in the text.

八卦則乾為陽，坤為陰，震坎艮為陽，巽離兌為陰。六爻則初三五為陽，二四上為陰。揲蓍則奇數為陽，偶數為陰，三奇為老陽，三偶為老陰，一奇二偶為少陽，一偶二奇為少陰。

In terms of the Eight Trigrams, Qian is entirely yang, and Kun is entirely yin. The trigrams Zhen, Kan, and Gen each contain one yang line and are classified as yang trigrams, while Xun, Li, and Dui each contain one yin line and are classified as yin trigrams. In terms of the six lines of a hexagram, the first, third, and fifth lines are yang positions, while the second, fourth, and top lines are yin positions. In the process of divination by means of yarrow stalks, the number obtained from each change indicates whether it is yang or yin: if all three changes result in an odd number, it is old yang; if all three result in an even number, it is old yin; if one is odd and two are even, it is young yang; and if one is even and two are odd, it is young yin.

息謂生，消謂滅，息則盈，消則虛。復、臨、泰、大壯、夬是為陽息陰消之卦，姤、遯、否、觀、剝是為陰息陽消之卦。至於乾坤二卦，又藏此十卦消息，故晉儒乾令升謂乾初十一月之時自復來，乾二十二月之時自臨來，乾三正月之時自泰來，乾四二月之時自大壯來，乾五三月之時自夬來，坤初五月之時自姤來，坤二六月之時自遯來，坤三七月之時自否來，坤四八月之時自觀來，坤五九月之時自剝來也。

"Xi" means growth, "xiao" means elimination; growth leads to gradual fullness, while elimination leads to gradual emptiness. The five hexagrams, "Fu," "Lin," "Tai," "Da Zhuang," and "Gua," feature yang lines increasing gradually from the bottom while yin lines retreat, representing a hexagram of yang growth and yin elimination. The five hexagrams, "Gou," "Dun," "Pǐ," "Guan," and "Bo," feature yin lines increasing gradually from the bottom while yang lines retreat, representing a hexagram of yin growth and yang elimination. As for the hexagrams "Qian" and "Kun," they contain the messages of these ten hexagrams within them. Therefore, Jin Dynasty's Gan Bao (zi Lingsheng) said: The first line of "Qian," "Chu Ji," corresponds to the eleventh month, coming from "Fu"; the second line of "Qian," "Jiu Er," corresponds to the twelfth month, coming from "Lin"; the third line of "Qian," "Jiu San," corresponds to the first month, coming from "Tai"; the fourth line of "Qian," "Jiu Si," corresponds to the second month, coming from "Da Zhuang"; the fifth line of "Qian," "Jiu Wu," corresponds to the third month, coming from "Gua." The first line of "Kun," "Chu Liu," corresponds to the fifth month, coming from "Gou"; the second line of "Kun," "Liu Er," corresponds to the sixth month, coming from "Dun"; the third line of "Kun," "Liu San," corresponds to the seventh month, coming from "Pǐ"; the fourth line of "Kun," "Liu Si," corresponds to the eighth month, coming from "Guan"; the fifth line of "Kun," "Liu Wu," corresponds to the ninth month, coming from "Bo."

卦名者，如乾坎艮震巽離坤兌八卦之名是也。至於六十四卦，八純卦之名如舊，其餘則合兩卦取象，別命以名，與八卦異。

The term "gua name" refers to the names of the eight fundamental trigrams: Qian, Kan, Gen, Zhen, Xun, Li, Kun, and Dui. In the sixty-four hexagrams, the eight pure hexagrams that consist of two identical trigrams retain their original names. The remaining fifty-six hexagrams, however, take their names by combining the names of the two trigrams above and below them, forming a new name that is different from the names of the eight trigrams.

卦德者，如乾健坤順之類是也。至於兩合之卦，上離下乾曰文明以健，上坤下坎曰行險而順，則德又因卦而小異。

The concept of "卦德" refers to the nature or disposition inherent in a single hexagram, such as the nature of the hexagram Qian being strong and vigorous, and the nature of the hexagram Kun being gentle and yielding. For compound hexagrams formed by the combination of two trigrams, their nature should be considered together. For example, the hexagram Tongren (Union), composed of Li above and Qian below, is described in the Commentary on the Judgment as "civilized and strong." The hexagram Shi (The Army), composed of Kun below and Kan above, is described as "moving through danger while being compliant." This shows that the nature of a hexagram can vary slightly depending on the trigram it is combined with.

象者，不僅如乾天坤地、乾父坤母、乾馬坤牛、乾首坤腹已也。有以卦義取象者，如水木為井是也；有以卦畫取象者，如鼎初象趾，二三四象腹，五象耳，上象鉉是也。又有單卦無是象而因重卦取之者，如巽坤象觀，山雷象頤，重巽象床是也。又有八卦無是象而因卦畫陰陽取之者，如頤之涉川、大畜之牛豕、姤之羸豕是也。又有取互卦之象者，如小畜之雲雨、同人之伏莽是也。又有取伏卦之象者，如乾下伏坤，乾二曰在田；震下伏巽，復象曰商旅是也。

The concept of "image" or "xiang" is not limited to such things as Qian representing Heaven, Kun representing Earth, Qian as father, Kun as mother, Qian as horse, Kun as ox, Qian as head, and Kun as abdomen. There are images derived from the meaning of the hexagram, such as in the hexagram "Well," where the upper trigram Kan represents water and the lower trigram Xun represents wood, and the image of a well is formed by a wooden bucket in water. There are also images derived from the shape of the hexagram, such as in the hexagram "Tripod," where the first line resembles the tripod's foot, the second, third, and fourth lines resemble the body, the fifth line resembles the handle, and the top line resembles the crossbar used to lift the tripod. There are also images that arise only when two trigrams are combined, such as when Xun is on top of Kun to form "Observation," giving the image of looking up; when thunder is beneath mountain to form "Nourishment," giving the image of the mouth and cheek. There are also images derived from the yin and yang patterns of the hexagram, such as in "Nourishment," where the middle is empty and can be used to cross water; in "Great Accumulation," where there are both cattle and pigs; and in "Meeting," where there is a thin and weak pig. There are also images derived from the inner hexagram, which is formed by the interaction of the four middle lines, such as in "Small Accumulation," where the image is of dense clouds without rain, and in "Union," where the image is of hidden soldiers in the wilderness. There are also images derived from the hidden hexagram, which is the opposite hexagram hidden within the original one, such as in "Heaven," where "Earth" is hidden beneath, and since Earth represents fields, the line "Seeing a dragon in the field" is said in the second line of "Heaven." In "Thunder," where "Wind" is hidden beneath, and since Wind is associated with commerce and profit, the "Great Image" of "Reversal" says "Travelers do not move."

有八卦之位，震東、兌西、離南、坎北、乾西北、坤西南、巽東南、艮東北是也。有六爻之位，初為陽位，二為陰位，三為陽位，四為陰位，五為陽位，上為陰位是也。有三才之位，單卦則初為地位，二為人位，三為天位；重卦則初二為地位，三四為人位，五上為天位是也。爻有中位，單卦二五為中，蒙之時中、訟之得中皆言二中，需之正中、比之剛中皆言五中；重卦則三四為中，復之四曰中行，益之三四皆曰中行是也。

There are several ways to explain the positions of the hexagrams. The first is the directional positions of the eight trigrams: Zhen is in the east, Dui in the west, Li in the south, Kan in the north, Qian in the northwest, Kun in the southwest, Xun in the southeast, and Gen in the northeast. The second is the order of the six lines: the first line is a yang position, the second a yin position, the third a yang position, the fourth a yin position, the fifth a yang position, and the top line a yin position. The third is the positions of heaven, earth, and humanity: a single trigram consists of three lines, with the first line belonging to earth, the second to humanity, and the third to heaven. A compound hexagram has six lines, with the first and second lines belonging to earth, the third and fourth to humanity, and the fifth and top lines to heaven. The lines also have central positions: in a single trigram, the second and fifth lines are central. The Classic of Changes says "time in the center" and "possessing the center" refer to the second line being central. The Classic of Changes also says "correctly central" and "strongly central" refer to the fifth line being central. In a compound hexagram with six lines, the third and fourth lines are exactly in the center of the entire hexagram. Therefore, the line six in the fourth position of the hexagram Fu says "acting in the center alone returns," and the third and fourth lines of the hexagram Yi also say "acting in the center."

爻有得位失位，陽位以陽居之、陰位以陰居之，是為得位；陽位陰居之、陰位陽居之，是為失位也。爻有尊位卑位，初為民位，故屯初曰得民；二三皆臣位，故蹇二曰王臣，坤三曰臣道；四曰三公位，故鼎四曰公餗；五為君位，故乾五曰大人；上則貴極無位，或為鬼神之位，故大有之上曰天，或為高士之位，故蠱之上曰不事王侯也。至於漢儒又有初為震位、二為離位、三為艮位、四為巽位、五為坎位、上為兌位之說，而證之卦象多支離不合焉。

The lines also have the distinction of being in proper or improper positions: a yang line in a yang position and a yin line in a yin position are called 'proper position'; whereas a yang line in a yin position and a yin line in a yang position are called 'improper position'. The lines also have distinctions of rank and hierarchy: the first line is the position of common people, so the Image Commentary of the first line of the hexagram Zun says 'greatly winning the people'; the second and third lines are the positions of ministers, so the line six-two of Jian says 'the loyal minister is resolute', and the line six-three of Kun's Wenyan says this is 'the way of a minister'; the fourth line is the position of the Three Grand Ministers, so the line nine-four of Ding says 'covering the royal offering'; the fifth line is the position of the king, so the line nine-five of Qian says 'favorable to seeing a great man'; the top line is so exalted that it is not suitable for official duties, sometimes regarded as the position of spirits or deities, so the line nine-top of Da You says 'supported by heaven', and sometimes regarded as the position of a reclusive sage, so the line nine-top of Gu says 'not serving princes and dukes'. As for Han dynasty scholars who proposed that the first line is the position of Zhen, the second line the position of Li, the third line the position of Gen, the fourth line the position of Xun, the fifth line the position of Kan, and the top line the position of Dui, when verified against the hexagram images, these interpretations are mostly fragmented and do not make sense.

體分上下，如此四曰從上、咸二曰執下是也。體分內外，需三曰在外、蹇上曰在內是也。體分本末，初為本，上為末，大過本末弱是也。體分大小，陽為大，陰為小，五陽畜一陰曰小畜，一陰有五陽曰大有是也。體有近取諸身者，咸與艮是也；體有遠取諸物者，乾與漸是也。

The structure of a hexagram can be divided from several aspects. Those divided into upper and lower parts, such as the "Image Commentary" of the fourth line saying "following above," and the "Image Commentary" of the "Xian" hexagram's line saying "holding below," both refer to the position of being in the upper trigram and following the lower trigram. Those divided into inner and outer parts, such as the "Image Commentary" of the "Xu" hexagram's nine in the third line saying "disaster is outside," and the "Image Commentary" of the "Jian" hexagram's top line saying "the will is within." Those divided into beginning and end, with the first line being the root and the top line being the tip, so the "Da Guo" hexagram says both the root and the tip are weak. Those divided into large and small, with yang lines being large and yin lines being small. Five yang lines restraining one yin line is called "Xiao Xu," indicating the object being restrained is small; one yin line governing five yang lines is called "Da You," indicating the things possessed are large. The use of images also differs in terms of near and far: some are taken from the human body, such as "Xian" discussing the big toe, calf, thigh, and buttocks, and "Gen" discussing the toe, calf, limit, body, and support; others are taken from external objects, such as "Qian" taking the dragon, and "Jian" taking the crane.

卦時明見於經文者，惟觀為八月、兌為正秋二者而已。至於剝為九月、坤為十月、復為十一月、臨為十二月、泰為正月、大壯為二月、夬為三月、乾為四月、姤為五月、遯為六月、否為七月，皆可推求得之。兌為正秋，而坎冬離夏震春亦可類推。他如復之七日、革之己日，亦為卦時。至於孟氏言中孚為十一月時丁冬至，則非經義也。

The time periods associated with each hexagram are clearly stated in the classics only for the hexagrams of 观 (Observation) belonging to the eighth month and 兑 (Lake) belonging to the beginning of autumn. Other hexagrams such as 剥 (Decrease) belonging to the ninth month, 坤 (Earth) belonging to the tenth month, 复 (Return) belonging to the eleventh month, 临 (Approach) belonging to the twelfth month, 泰 (Great Passage) belonging to the first month, 大壮 (Great Strength) belonging to the second month, 夬 (Great Elimination) belonging to the third month, 乾 (Heaven) belonging to the fourth month, 姤 (Meeting) belonging to the fifth month, 遯 (Retreat) belonging to the sixth month, and 否 (Non-Communication) belonging to the seventh month can be deduced according to the sequence of yin and yang waxing and waning in the twelve hexagrams of the Great Gate. Since 兑 belongs to the beginning of autumn, then 坎 (Water) belonging to winter, 离 (Fire) belonging to summer, and 震 (Thunder) belonging to spring can also be inferred in the same way. Other references such as 复 saying "seven days to return" and 革 saying "on the sixth day" also refer to the time period of the hexagram. However, the view of Meng Xi of the Han dynasty that 中孚 (Faithful Center) corresponds to the eleventh month and is on the day of winter solstice is not in line with the original meaning of the classics.

革之己日，離納己也，此為土氣；鼎之我仇，畏離克也，此為火氣。稼穡作甘，臨之甘臨亦土氣也；炎上作苦，節之苦節亦火氣也。他如噬嗑之金矢、益之木道、井之寒泉、離之黃離，五行之氣俱備。至於鄭康成之爻辰、乾令升之甲子，亦屬卦氣，而先儒斥之，謂旁生枝節矣。

The "Ji day" mentioned in the "Ge" hexagram is because the Li hexagram incorporates the heavenly stem "Ji," which belongs to earth, thus taking the earth element. The "Wǒ Qiú yǒu jí" in "Ding" hexagram nine-two expresses concern about the fire element coming to overcome, thus taking the fire element. The "Shangshu · Hongfan" discusses the five elements, saying "jia se zuo gan," meaning the taste of earth is sweet, so the "Gan Lin" in the "Lin" hexagram also belongs to the earth element; it also says "yan shang zuo ku," meaning the taste of fire is bitter, so the "Ku Jie" in the "Jie" hexagram also belongs to the fire element. Other examples include the "Shihe" hexagram saying "de jin shi" which belongs to metal, the "Yi" hexagram saying "mu dao nai xing" which belongs to wood, the "Jing" hexagram saying "jing lie hanquan" which belongs to water, and the "Li" hexagram saying "huang li yuan ji" which takes the yellow color of earth, thus the five elements' energies are all present in the "Yi." As for Zheng Xuan using "yao chen" and Gan Bao using "Jiazi" to match the hexagrams, they also belong to the tradition of hexagram energies, but previous scholars criticized them, saying they were adding extra branches.

卦義者，如乾為君，乾卦皆言君道；坤為臣，坤卦皆言臣道。坎水以內滀為義，故坎卦爻辭內吉而外凶；離火以外明為義，故離卦爻辭內凶而外吉。明夷以退後為義，前往見傷也；晉以前進為義，前往愈明也。隨以後隨前為義，觀以下觀上為義，震動以往來為義，艮止以安居為義，大畜以不應為義，大壯以得正為義，是皆可因卦求之。

The concept of "卦义" refers to the central theme that runs through the entire hexagram. For example, the hexagram Qian symbolizes the sovereign, and all six lines of the Qian hexagram discuss the way of ruling as a sovereign. The hexagram Kun symbolizes the subject, and all six lines of the Kun hexagram discuss the way of being a subject. The hexagram Kan represents water, and its meaning lies in the accumulation within, so the line statements of the Kan hexagram often show good fortune in the inner trigram but misfortune in the outer trigram. The hexagram Li represents fire, and its meaning lies in the radiance that emerges outwardly, so the line statements of the Li hexagram often show misfortune in the inner trigram but good fortune in the outer trigram. The hexagram Mingyi signifies retreating and remaining behind, so the more one moves forward, the more one suffers harm. The hexagram Jin signifies advancing forward, so the more one moves forward, the more one sees brightness. The hexagram Sui signifies following behind, and the hexagram Guan signifies looking up from below to the superior above. The hexagram Zhen signifies continuous movement and ceaseless coming and going. The hexagram Gen signifies stopping and remaining in place. The hexagram Da Xu signifies restraining and stopping due to lack of correspondence between upper and lower. The hexagram Da Zhuang signifies being strong yet able to maintain correctness. All these can be understood by following the central theme of each hexagram.

六十四卦各有主爻。主爻者，有德而兼得時得位，為一卦之宗主也。主爻之義皆寓於卦辭與《彖傳》中，所以主爻之辭往往與卦辭同。如屯卦辭曰利建侯，屯之初九爻辭亦曰利建侯；謙卦辭曰君子有終，謙之九三爻辭亦曰君子有終。《繫辭傳》曰：知者觀其彖辭，則思過半矣，言得主爻也。

Each of the sixty-four hexagrams has a main line. The main line refers to the line that possesses the virtue of the hexagram, occurs at the appropriate time, and occupies the proper position, making it the central line of the hexagram. The meaning of the main line is expressed in the hexagram statement and the Commentary on the Judgment. Therefore, the statement of the main line is often the same as the hexagram statement. For example, the hexagram statement of Zhun says "favorable for establishing a feudal lord," and the statement of the first line of Zhun also says "favorable for establishing a feudal lord." The hexagram statement of Qian says "the gentleman has a proper conclusion," and the statement of the third line of Qian also says "the gentleman has a proper conclusion." The Great Treatise says "the wise person observes the statement of the Judgment, and thus understands more than half of the meaning," which refers to grasping the main line from the hexagram statement, thereby understanding most of the overall meaning of the hexagram.

乾五為主，乾為天，九五曰在天；坤二為主，坤為地，六二《象傳》曰地道。屯初為主，卦辭所云建侯者指初九也；蒙二為主，卦辭所云童蒙求我者，童為六五，我指九二也。需五為主，《彖傳》曰位乎天位；訟五為主，彖辭所謂大人也。師二為主，一陽帥眾陰，卦辭之丈人即二也；比五為主，一陽居尊，眾陰歸之。小畜一陰為主而實九五為主，五陽畜一陰，九五得位，求眾陽之輔以畜六四，《彖傳》所云剛中而志行者指九五也；履亦一陰為主而實九五為主，君威如虎，乃《彖傳》所謂履帝位而不疚者。

The hexagram Qian takes its main line as nine in the fifth. Qian represents Heaven, and the line statement of the fifth line says "a dragon soars in the heavens." The hexagram Kun takes its main line as six in the second. Kun represents Earth, and the image commentary on the second line discusses the way of Earth. The hexagram Zun takes its main line as nine at the beginning. The hexagram statement says "favorable for establishing feudal lords," referring to the first line. The hexagram Meng takes its main line as nine in the second. The hexagram statement says "the young and naive seek me," where "the young and naive" refers to six in the fifth, and "me" refers to nine in the second. The hexagram Xu takes its main line as nine in the fifth. The commentary on the judgment says "standing in the position of Heaven, upright and central." The hexagram Song takes its main line as nine in the fifth. The hexagram statement's "favorable to see a great man" refers to this line. The hexagram Shi takes its main line as nine in the second. A yang line leads a number of yin lines, and the hexagram statement's "the elder man" refers to the second line. The hexagram Bi takes its main line as nine in the fifth. One yang line occupies the honorable position, and all the yin lines come to adhere. The hexagram Xiao Xu appears to have one yin line as its main line, but actually it is nine in the fifth. Five yang lines restrain one yin line, nine in the fifth is in the proper position and central, seeking help from all the yang lines to restrain six in the fourth. The commentary on the judgment says "strong and central, and the will is carried out," referring to nine in the fifth. The hexagram Liu also seems to have one yin line as its main line, but actually it is nine in the fifth. The sovereign's authority is severe like a tiger, which is the line referred to in the commentary on the judgment as "occupying the position of the sovereign without regret."

泰五為主，爻辭所云歸妹者，歸二也，五歸二則上下交，其志通；否五為主，大人在上，恆恐其亡，由於上下不交之故也。同人二為主，一陰得中，眾陽欲同之；大有五為主，一陰居尊，有五陽也。謙三為主，即卦辭所云君子有終者；豫四為主，乃《彖傳》所云剛應而志行者。隨初為主，隨以後隨前為義，則自初始，《彖傳》曰剛來而下柔也；蠱上為主，《彖傳》曰剛上而柔下，義取剛上，初爻至五爻皆言蠱，獨上不言蠱，言蠱至上已化，無事宜高尚也。

The hexagram Tai takes its main line as the fifth line, which says in its line statement, "The Emperor Yi marries off his younger sister," meaning the sister is married to the second line. The fifth line below meets the second line above, and the interaction between upper and lower lines brings mutual understanding, which exactly matches the meaning of the hexagram Tai. The hexagram Po takes its main line as the fifth line, where the superior person is high in position but constantly fears falling and perishing, because there is a blockage between upper and lower, and communication is cut off. The hexagram Tongren takes its main line as the second line, which is a yin line in the central position and in the correct place, so all the yang lines wish to be the same as it. The hexagram Dayou takes its main line as the fifth line, which is a yin line in a position of honor and possesses five yang lines. The hexagram Qian takes its main line as the third line, which is the line mentioned in the hexagram statement, "The gentleman has a proper end." The hexagram Yu takes its main line as the fourth line, which is the line referred to in the commentary, "A strong line responds and the will is carried out." The hexagram Sui takes its main line as the first line. Since Sui means following the preceding, following must start from the first line, so the commentary says, "A strong line comes down to the soft line." The hexagram Gu takes its main line as the top line. The commentary says, "A strong line is above and a soft line is below," referring to the meaning of a strong line being in a high position. From the first line to the fifth line, all discuss the treatment of Gu, but the top line does not mention Gu, because when Gu is bad up to the top line, it has already been thoroughly corrected and there is nothing more to do, which is precisely the time to hold high aspirations and not serve the king or the feudal lords.

臨二為主，下二陽雖同，二為剛中；觀五為主，上二陽雖同，五得中正也。噬嗑五為主，《彖傳》曰柔得中而上行；賁上為主，《彖傳》曰分剛上而文柔，故小利有攸往。剝上為主，一陽僅存，為碩果也；復初為主，一陽反動，見天地之心也。無妄初為主，《彖傳》云剛自外來而為主於內；大畜上為主，上為天位，《彖傳》曰應乎天也。頤上為主，上初二陽雖同，初為震動，非頤養之正，故初凶而上吉；大過四為主，四棟曰隆，與卦辭棟橈異。

The hexagram "Approaching" takes its main line as the second line: although the two lower yang lines are both yang, the second line is in the center and possesses the virtue of firmness in the middle. The hexagram "Observing" takes its main line as the fifth line: although the two upper yang lines are both yang, the fifth line is both central and upright. The hexagram "Breaking Up Obstructions" takes its main line as the fifth line, as the "Commentary on the Judgment" says, "a flexible line occupies the center and moves upward." The hexagram "Brightness" takes its main line as the top line, as the "Commentary on the Judgment" says, "the yang is divided above and the flexible is adorned," hence the hexagram statement says, "small benefit in going forward." The hexagram "Splitting Up" takes its main line as the top line, with five yin lines above and only this one yang line remaining, which is the "large fruit not eaten." The hexagram "Returning" takes its main line as the first line, with one yang returning and moving, thus revealing the creative principle of heaven and earth. The hexagram "No False Movement" takes its main line as the first line, as the "Commentary on the Judgment" says, "a firm line comes from outside and becomes the master within." The hexagram "Great Accumulation" takes its main line as the top line, with the upper position being the heavenly position, as the "Commentary on the Judgment" says, "responding to heaven." The hexagram "Nourishment" takes its main line as the top line: the top line and the first line are both yang, but the first line belongs to zhen (Thunder) and is active, which is not in accordance with the proper way of nourishment, hence the first line is凶 (unfavorable) and the top line is吉 (favorable). The hexagram "Great Excess" takes its main line as the fourth line, with the fourth line's statement saying, "the beam is raised," which is exactly the opposite of the hexagram statement saying, "the beam is bent."

坎五為主，卦辭所云有孚維心亨者；離二為主，《彖傳》所云柔麗乎中正者，五雖得中，陰居陽位非正，故六五祇曰吉，六二曰元吉也。咸五為主，晦無知覺，不受感也；恆二為主，陽剛居正，能久中也。遯五為主，《彖傳》所云剛當位而應、與時行者；大壯四為主，陽息至四，故曰大壯。晉與明夷皆五為主，晉五乃《彖傳》所云柔進而上行者，明夷之五乃《彖傳》所云內難而能正其志者。家人二為主，卦辭曰利女貞；睽五為主，《彖傳》曰柔進而上行，得中而應乎剛。蹇五為主，卦辭所云利見大人者，言五為大人能濟蹇也；解四為主，卦辭所云往夙吉者指四也，故《彖傳》釋之曰往有功。

The hexagram Kan takes its main line as the fifth line, and the hexagram statement "having faith in the heart, it is smooth" refers to it. The hexagram Li takes its main line as the second line, and the commentary on the judgment "the flexible line is in the middle and upright position" refers to it; although the fifth line is also in the middle, it is a yin line in a yang position, so it is not considered upright, hence the fifth line only says "auspicious," while the second line says "greatly auspicious." The hexagram Xian takes its main line as the fifth line, and the fifth line speaks of the flesh on the back, numb and insensitive, unable to feel, showing the difficulty of mutualsympathetic response. The hexagram Heng takes its main line as the second line, as the yang line is in the middle and upright, thus able to maintain the middle path for a long time. The hexagram Duan takes its main line as the fifth line, which is what the commentary on the judgment says "the strong line is in the right position and corresponds, and acts in accordance with the time." The hexagram Da Zhuang takes its main line as the fourth line, as yang energy grows to the fourth line, yang is extremely strong, hence called "great strength." The hexagrams Jin and Ming Yi both take their main lines as the fifth line: Jin's fifth line is what the commentary on the judgment says "the flexible line advances and rises," while Ming Yi's fifth line is what the commentary on the judgment says "internal difficulties but able to correct one's will." The hexagram Jia Ren takes its main line as the second line, and the hexagram statement says "favorable for a woman's constancy." The hexagram Kui takes its main line as the fifth line, and the commentary on the judgment says "the flexible line advances and rises, attains the middle and corresponds with the strong." The hexagram Jian takes its main line as the fifth line, and the hexagram statement says "favorable to see a great man," referring to the fifth line, the great man, who can overcome difficulties. The hexagram Jie takes its main line as the fourth line, and the hexagram statement says "there is a going forward, early auspiciousness" refers to the fourth line, hence the commentary on the judgment explains "going forward brings merit."

損上為主，《彖傳》所云損下益上、其道上行者也，爻辭言無咎、貞吉、利有攸往，與卦辭略同；益初為主，《彖傳》所云損上益下、其道大光者。夬上為主，五陽決上一陰也；姤初為主，五陽下遇一陰也。萃五為主，卦辭言利見大人，見九五也；升二為主，卦辭言用見大人，見九二也。困井皆五為主，困五為大人，困不失其亨；井五為寒泉，井養而不窮。革五為主，言大人有革權也；鼎五為主，《彖傳》曰柔進而上行，得中而應乎剛，是以元亨。震初為主，震動於下也；艮上為主，艮止於終也。

The main line of the hexagram "Loss" is the upper nine, which corresponds to the "Commentary on the Judgment" saying "loss from below to benefit above, the way goes upward." The line statement of the upper nine says "no blame, uprightness brings good fortune, advantageous to go somewhere," which is largely consistent with the hexagram statement, conforming to the general rule of the main line. The main line of the hexagram "Benefit" is the initial nine, corresponding to the "Commentary on the Judgment" saying "loss from above to benefit below, the way shines brightly." The main line of the hexagram "Breaking Up" is the upper six, where five yang lines unite to decisively remove the yin line above. The main line of the hexagram "Meeting" is the initial six, where five yang lines above meet the yin line below. The main line of the hexagram "Gathering" is the nine five, as the hexagram statement says "advantageous to see a great man," referring to the nine five. The main line of the hexagram "Ascending" is the nine two, as the hexagram statement says "use to see a great man," referring to the nine two. Both the hexagrams "Obstruction" and "Well" take the fifth line as the main line: in "Obstruction," the nine five is a great man who is in a difficult situation yet still maintains smoothness; in "Well," the nine five is "clear and cold spring water to drink," nourishing people without being exhausted. The main line of the hexagram "Change" is the nine five, indicating that only a great man holds the power of transformation. The main line of the hexagram "Tripod" is the six five, as the "Commentary on the Judgment" says "flexible and advancing upward, reaching the center and responding to the strong, thus achieving great success." The main line of the hexagram "Thunder" is the initial nine, as thunder originates from below; the main line of the hexagram "Mountain" is the upper nine, as stillness is achieved at the topmost line.

漸五為主，《彖傳》曰剛得中；歸妹五為主，帝王歸妹，以歸為正，與卦義相反。豐五為主，乃卦辭所云日中也；旅五為主，《彖傳》所謂柔得中乎外而順乎剛者；巽四為主，乃卦辭所云利有攸往、利見大人者；兌初為主，言初獨與陰遠，得兌說之正。渙五為主，《彖傳》曰王假有廟，王乃在中，五為王也；節五為主，《彖傳》曰當位以節，中正以通。中孚四為主，卦名中孚，由於三四，而四得位，五為天位，四孚應之，此《彖傳》所云應乎天者；小過五為主，《彖傳》云柔得中，小事吉，指五也。既濟二為主，卦辭所云初吉者；未濟五為主，《彖傳》所云柔得中者。

The hexagram "Gradual Progress" takes its main line as the fifth line, which is referred to by the "Commentary on the Judgment" as "the strong line is in the center." The hexagram "Marriage" takes its main line as the fifth line, as the emperor marrying his daughter is considered the proper course, contrasting with the criticism of improper marriages in the entire hexagram. The hexagram "Great Brightness" takes its main line as the fifth line, which corresponds to the hexagram statement "favorable to be at noon." The hexagram "Travel" takes its main line as the fifth line, which is described in the "Commentary on the Judgment" as the flexible line being in the outer trigram and in the center, thus being obedient to the strong line. The hexagram "Following" takes its main line as the fourth line, which corresponds to the hexagram statement "favorable to go somewhere, favorable to see a great man." The hexagram "Joy" takes its main line as the first line, because the first line is farthest from the upper yin line, not being seduced by yin, thus most in line with the original meaning of joy without losing its correctness. The hexagram "Dispersal" takes its main line as the fifth line, as the "Commentary on the Judgment" says "the king comes to the temple, the king is in the center," and the fifth line represents this king. The hexagram "Restraint" takes its main line as the fifth line, as the "Commentary on the Judgment" says "being in the right position to restrain, being upright and correct to communicate." The hexagram "Middle Trust" takes its main line as the fourth line: the hexagram is named "Middle Trust," derived from the third and fourth lines being in the center and empty, and the fourth line being in the right position; the fifth line is the heavenly position, and the fourth line responds with sincerity to the fifth line, which is what the "Commentary on the Judgment" refers to as "responding to heaven." The hexagram "Small Excess" takes its main line as the fifth line, as the "Commentary on the Judgment" says "the flexible line is in the center, thus small matters are favorable," referring to the fifth line. The hexagram "Completion" takes its main line as the second line, corresponding to the hexagram statement "initially favorable." The hexagram "Non-Completion" takes its main line as the fifth line, corresponding to the "Commentary on the Judgment" saying "the flexible line is in the center."

自下之上曰往，自上之下曰來，上往為順，下來為逆，往前為右，來後為左。豐三折其右肱，言往前遇互兌之毀也；明夷四之入于左腹，言退後避上夷也。

The movement of a line from the lower position to the upper position is called "coming," and from the upper position to the lower position is called "going." Moving upward is considered harmonious, while moving downward is considered contrary. The side toward which one advances is considered the right, and the side from which one retreats is considered the left. Therefore, in the hexagram 丰 (Abundance), line nine in the third position says "breaking its right arm," meaning that advancing encounters the trigram Dui (Lake) in the interacting trigrams, which signifies destruction, hence the injury to the right arm. In the hexagram 明夷 (Darkness over Light), line six in the fourth position says "entering the left abdomen," meaning that retreating avoids the upper line, which represents the one who harms the light.

頤體象大離，故初言靈龜；大過體象大坎，故上言滅頂。觀象兼畫之艮，故卦辭言廟祀；大壯象兼畫之兌，故爻辭言羝羊。餘可類推。

Some hexagrams, when their six lines are viewed together, form a shape resembling an enlarged single trigram. This is called the general form. The hexagram "Yi" has two yang lines above and below, with four yin lines in the middle, forming an enlarged trigram "Li" (Fire), which represents a tortoise. Therefore, the line statement for the first yang line says, "Abandon your spiritual tortoise." The hexagram "Da Guo" has two yin lines above and below, with four yang lines in the middle, forming an enlarged trigram "Kan" (Water), which represents water. Therefore, the line statement for the sixth yin line says, "Crossing a river leads to drowning." The hexagram "Guan" has the trigram "Xun" (Wind) above and "Kun" (Earth) below, combining the image of "Gen" (Mountain), which represents gates, altars, and temples. Therefore, the hexagram statement mentions temple sacrifices, saying, "Washing but not offering." The hexagram "Da Zhuang" has four yang lines below and two yin lines above, combining the image of "Dui" (Lake), which represents a ram. Therefore, the line statements frequently mention "ram." The rest can be understood in a similar way.

互體者，除初上兩爻，取中四爻互觀之。乾坤陰陽純，既濟未濟陰陽分，四卦無互象，餘皆有之，詳後圖中。

The concept of "mutual structure" involves excluding the first and top lines, and examining the second, third, fourth, and fifth lines together. The second, third, and fourth lines form one trigram, while the third, fourth, and fifth lines form another trigram. The hexagram "Qian" consists entirely of yang lines, "Kun" entirely of yin lines, and "Ji Ji" and "Wei Ji" have yin and yang lines arranged in an orderly alternating pattern. In these four hexagrams, the mutual structures do not differ from the original yin and yang pattern of the primary hexagram, so they do not produce a separate mutual image. Other hexagrams all have mutual structures, which can be found in the mutual hexagram diagram provided later.

畫卦以三起數，故經中泛言數目皆曰三，如三錫、三狐之類。至於陽數則言九七，如震之九陵、復之七日是也；陰數則用二十，如損之二簋、屯之十年是也。

Drawing hexagrams involves using three lines to represent numbers, so when the classics generally refer to numbers, they often use the term 'three,' as in the Hexagram 8 (The Army) which says 'the king bestowed three commands,' and Hexagram 35 (Release) which says 'he caught three foxes.' When specifically using yang numbers, they refer to nine or seven, as in Hexagram 15 (Thunder) where the Second Line says 'ascending to the nine ridges,' and the Hexagram 29 (Return) states 'after seven days it returns.' When specifically using yin numbers, they use two or ten, as in the Hexagram 21 (Decrease) which says 'two bowls are sufficient for sacrifice,' and the Second Line of Hexagram 3 (Obstruction) says 'after ten years he was given a name.'

下承上曰承。否之包承，二承三也；歸妹相承，初承二也。

The line below supports the line above, which is called "chēng." The line "Bāo chēng" in line six-two of the hexagram "Pǐ" means that line six-two supports line nine-three; the hexagram "Guī Mèi" refers to mutual support, meaning line one supports line two.

上乘下曰乘。屯二乘剛，乘初也；豫五乘剛，乘四也。夬之柔乘五剛，是以一陰乘五陽；歸妹之柔乘剛，又是震以二陰下乘一陽，兌以一陰下乘二陽也。

When a line is placed on top of another line, it is called "chén" (riding). The "Image Commentary" of the hexagram Zun (屯) says "chén gāng" (riding a yang line), meaning the line six in the second position is riding over the line nine at the beginning. The "Image Commentary" of the hexagram Yu (豫) says "chén gāng" again, meaning the line six in the fifth position is riding over the line nine in the fourth position. The hexagram Guai (夬) has a yin line riding over five yang lines, with one yin line riding five yang lines, hence it is dangerous. The "Commentary on the Judgment" of the hexagram Guimei (归妹) says "rou chén gāng" (a yin line riding a yang line), which should be viewed from both the upper and lower trigrams: in the upper trigram Zhen (震), there are two yin lines riding over one yang line; in the lower trigram Dui (兑), there is one yin line riding over two yang lines.

陽對陽、陰對陰曰敵。八純卦六爻皆陰陽相敵，而《彖傳》惟於艮卦指其例者，為敵於艮背之義尤切也。同人二曰敵剛，言九三與初九敵，此陽對陽也；中孚三曰得敵，荀慈明謂三敵四，此陰對陰也。

Yang lines correspond to Yang lines, and Yin lines correspond to Yin lines. When like elements oppose each other, they are called "enemy" (敌). The eight pure hexagrams have identical trigrams above and below, with the first and fourth lines, second and fifth lines, and third and top lines all being like elements opposing each other. Thus, all six lines are in an enemy relationship. However, the Commentary on the Judgment only explicitly mentions this pattern in the hexagram of艮 (Obstruction), stating "the upper and lower parts are in an enemy relationship, and do not interact with each other," because this situation best fits the meaning of "stiffening the back" in艮, which involves no mutual interaction. The hexagram of同人 (Union) mentions "enemy Yang," referring to the third line (nine in the third) and the first line (nine at the beginning), both being Yang lines opposing each other, which is Yang opposing Yang. The hexagram of中孚 (Sincerity) mentions "obtaining an enemy" in the third line (six in the third). Xun Shuang (字慈明) believed this refers to the third line opposing the fourth line, which is Yin opposing Yin.

陽應陰、陰應陽曰應。初四相應，二五相應，三上相應，如恆與未濟《彖傳》皆言剛柔應，是其例也。又有一陽得位而眾陰應之、一陰得位而眾陽應之者，比與大有《彖傳》皆言上下應，此又非一爻應一爻之例。至於相近相鄰之爻，先儒名之曰比，而不見於經文，故置之。

Yang lines and Yin lines correspond to each other in pairs, which is called "ying." According to their positions, the first line corresponds with the fourth line, the second line with the fifth line, and the third line with the top line. As mentioned in the Commentary on the Judgment of the Hexagram of Constancy, "both the strong and the yielding lines correspond," and in the Commentary on the Judgment of the Hexagram of Non-Completion, "the strong and the yielding lines correspond," both referring to a one-to-one correspondence. There is also a situation where a Yang line is in the correct position and all Yin lines respond to it, or a Yin line is in the correct position and all Yang lines respond to it. For example, the Commentary on the Judgment of the Hexagram of Following says "the upper and lower lines respond to each other," and the Commentary on the Judgment of the Hexagram of Great Possession says "the upper and lower lines respond to it," which does not follow the one-to-one pattern. As for two lines that are adjacent, previous scholars called this "bi," but the original text does not mention this, so it is not used here.

《說卦傳》曰：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。按：乾為老陽稱父，坤為老陰稱母。索，求也。震坎艮為少陽，巽離兌為少陰。坤求乾初為震，故曰長男；乾求坤初為巽，故曰長女；坤求乾中為坎，故曰中男；乾求坤中為離，故曰中女；坤求乾上為艮，故曰少男；乾求坤上為兌，故曰少女。

The *Sayings on the Hexagrams* states: Qian represents Heaven, hence it is called the father; Kun represents Earth, hence it is called the mother. Zhen is the first sought and obtained male, hence it is called the Elder Son; Xun is the first sought and obtained female, hence it is called the Elder Daughter; Kan is the second sought and obtained male, hence it is called the Middle Son; Li is the second sought and obtained female, hence it is called the Middle Daughter; Gen is the third sought and obtained male, hence it is called the Younger Son; Dui is the third sought and obtained female, hence it is called the Younger Daughter. Note: Qian is old yang, hence it is called the father; Kun is old yin, hence it is called the mother. "Suo" means to seek. Zhen, Kan, and Gen belong to young yang; Xun, Li, and Dui belong to young yin. Kun takes the first line of yang from Qian to form Zhen, hence it is called the Elder Son; Qian takes the first line of yin from Kun to form Xun, hence it is called the Elder Daughter; Kun takes the middle line of yang from Qian to form Kan, hence it is called the Middle Son; Qian takes the middle line of yin from Kun to form Li, hence it is called the Middle Daughter; Kun takes the upper line of yang from Qian to form Gen, hence it is called the Younger Son; Qian takes the upper line of yin from Kun to form Dui, hence it is called the Younger Daughter.

《說卦傳》曰：萬物出乎震，震東方也；齊乎巽，巽東南也；離也者明也，萬物皆相見，南方之卦也；乾西北之卦也；坎者水也，正北方之卦也；艮東北之卦也。按：震巽離乾坎艮六卦傳皆明言方位，惟坤兌二卦缺如，而可即此推之。坤卦辭曰西南得朋，蹇卦辭曰利西南，則西南皆指坤言；小畜卦辭曰我自西郊，西郊為互兌，小過爻辭同，隨上六爻辭曰王用亨于西山，西山亦為兌，是坤位西南、兌位正西，考之經文皆非無據也。

The *Sayings on the Hexagrams* says: All things sprout from Zhen, which is the hexagram of the East; when reaching Xun, they become orderly, and Xun is the hexagram of the Southeast; Li is brightness, and all things appear here, making it the hexagram of the South; Qian is the hexagram of the Northwest; Kan is water, and it is the hexagram of the North; Gen is the hexagram of the Northeast. Note: The six hexagrams Zhen, Xun, Li, Qian, Kan, and Gen are explicitly stated in the *Sayings on the Hexagrams* to have specific directions, but Kun and Dui are not mentioned. However, they can be inferred from this. The *Hexagram Statement* of Kun says, "In the Southwest, one gains friends," and the *Hexagram Statement* of Jian says, "It is advantageous to go to the Southwest," and these references to "Southwest" refer to Kun. The *Hexagram Statement* of Xiao Xu says, "From my western suburb," and the western suburb refers to the mutual hexagram Dui. The *Line Statement* of the fifth line of Xiao Guo also says this. The *Line Statement* of the top line of Sui says, "The king uses sacrifices to the western mountain," and the western mountain also refers to Dui. Clearly, the position of Kun is in the Southwest and the position of Dui is in the West, and these conclusions are supported by the texts.

《說卦傳》云：乾為天，坤為地，震為雷，巽為風，坎為水，離為火，艮為山，兌為澤；乾健也，坤順也，震動也，巽入也，坎陷也，離麗也，艮止也，兌說也。按：天地雷風水火山澤為象，健順動入陷麗止說為德。巽象為風，而經文或曰木；坎象為水，而經文或曰泉、曰雨、曰云；離象為火，而經文或曰日、曰電。坎德陷也，而《象傳》多曰險，蓋古人設險多取於水，是陷人無有如水者；離德麗也，《彖傳》祇言明，蓋火必有所麗而後生，火亦物之至明者。則坎險離明皆兼德象為義。

The *Sayings of the Book of Changes* says: Qian represents Heaven, Kun represents Earth, Zhen represents Thunder, Xun represents Wind, Kan represents Water, Li represents Fire, Gen represents Mountain, and Dui represents Lake. It also says that Qian's virtue is strength, Kun's is compliance, Zhen's is movement, Xun's is entry, Kan's is depression, Li's is attachment, Gen's is stillness, and Dui's is joy. Note: Heaven, Earth, Thunder, Wind, Water, Fire, Mountain, and Lake refer to the "images" or "symbols." Strength, compliance, movement, entry, depression, attachment, stillness, and joy refer to the "virtues." The image of Xun is originally Wind, but in the text it is sometimes referred to as Wood. The image of Kan is originally Water, but in the text it is sometimes called Spring, Rain, or Cloud. The image of Li is originally Fire, but in the text it is sometimes called Sun or Lightning. The virtue of Kan is originally "depression," but the *Image Commentary* often refers to it as "danger," because ancient people set up obstacles mostly relying on water, and nothing can trap people more effectively than water. The virtue of Li is originally "attachment," but the *Commentary on the Judgment* only mentions "brightness," because fire must be attached to something to burn, and fire is the brightest among all things. Thus, the expressions "Kan as danger" and "Li as brightness" both combine virtue and image to establish meaning.

徐氏曰：八卦以震巽離坤兌乾坎艮為次者，震巽生木，木生火，故離次之；火生土，故坤次之；土生金，故兌乾次之；金生水，故坎次之；水非土亦不能生木，故艮次之。陳氏曰：火氣極熱，物無由而成；水氣極寒，物無由而生；惟土氣最為中和，故金火之交有坤土，水木之交有艮土也。按：舊本有河圖洛書、先天八卦及伏羲六十四卦諸圖，以經文考之，悉與易象無涉，故不復備錄。

Xu said: The eight trigrams are arranged in the order of Zhen, Xun, Li, Kun, Dui, Qian, Kan, Gen, based on the principle of mutual generation of the Five Phases. Zhen and Xun belong to wood, which generates fire, so Li comes next; fire generates earth, so Kun follows; earth generates metal, so Dui and Qian come next; metal generates water, so Kan follows; and since water cannot generate wood without earth, a trigram of earth, Gen, is placed last to return to Zhen, the wood. Chen said: Fire is too hot, and nothing can be formed; water is too cold, and nothing can be generated; only earth is most moderate, so a trigram of earth, Kun, is placed between metal and fire, and a trigram of earth, Gen, is placed between water and wood, to harmonize. Note: The old edition also included the Yellow River Chart, the Luo Writing, the Earlier Heaven Trigrams, and Fuxi's sixty-four trigrams, but when checked against the classic texts, they are unrelated to the hexagrams of the Book of Changes, so they are not included here.

按：漢晉儒者演易，於《彖傳》爻辭多用十二闢卦為母，往來易移，以作詮解。則以此十二卦陰陽類聚，自一卦分之可得數卦，變化神明皆從此生，雖不能處處盡合，而於陰陽消息之幾已推闡盡意。蓋大易專言陰陽虛盈消長之理，聖人每反覆致意，則闢卦實為易象之樞紐。闢，君也，言此十二卦為諸卦之君，故列圖如右以備考核雲。

According to the text: scholars from the Han and Jin dynasties deduced the principles of the I Ching, interpreting the Commentary on the Judgment and the Line Statements by using the twelve辟卦 as the mother hexagrams. They allowed the lines to move back and forth between upper and lower parts, based on which they formed their explanations. This is because these twelve hexagrams each gather yin and yang separately into one category, and from one hexagram, several other hexagrams can be derived. All sorts of changes and subtle transformations arise from here. Although not all explanations are fully consistent, they have thoroughly explained the subtle changes of yin and yang. The I Ching itself discusses the principles of the waxing and waning of yin and yang. The sages repeatedly emphasized this, so the twelve辟卦 are indeed the key to the images of the I Ching. "辟" means ruler, indicating that these twelve hexagrams are the rulers of the other hexagrams. Therefore, the diagram is arranged on the right for reference.

納甲者，蓋以月光之盈虛比附卦象之陰陽。震象初生之月，昏居庚方，故震納庚；兌象上弦之月，昏居丁方，故兌納丁；艮象將盡之月，曉居丙方，故艮納丙；巽象下弦之月，曉居辛方，故巽納辛。月之盈象乾，月之滅象坤，月盈則昏見於甲，月滅則曉見於乙；月盈外明內暗象離，月滅內明外暗象坎，故乾納甲兼壬，與離同；坤納乙兼癸，與坎同。漢魏諸儒演易多用此以釋西南得朋諸卦辭，固近穿鑿，然其源甚遠，而己日乃革、雖旬無咎之文，非納甲亦不能明，故附此圖雲。

The method of "Najia" uses the positions of the moon's waxing, waning, and disappearance to correspond with the yin and yang of hexagrams. A new moon appears in the direction of Geng in the evening, symbolizing the beginning of the moon, so Zhen (Thunder) is associated with Geng. A waxing moon appears in the direction of Ding in the evening, symbolizing the waxing phase, so Dui (Lake) is associated with Ding. A waning moon appears in the direction of Bing in the morning, symbolizing the waning phase, so Gen (Mountain) is associated with Bing. A waning moon appears in the direction of Xin in the morning, symbolizing the waning phase, so Xun (Wind) is associated with Xin. A full moon represents Qian (Heaven), and a dark moon represents Kun (Earth). A full moon appears in the direction of Bing in the evening, and a dark moon appears in the direction of Ding in the morning. A full moon, bright outside and dark inside, represents Li (Fire), and a dark moon, bright inside and dark outside, represents Kan (Water). Therefore, Qian is associated with Bing and also with Ren, similar to Li; Kun is associated with Ding and also with Gui, similar to Kan. Many scholars of the Han and Wei dynasties interpreted the Yi Jing using this method to explain hexagram statements like "friendship in the southwest," although this approach is somewhat forced. However, its origin is very ancient. The hexagram of "Revolution" discusses "change on the sixth day," and the hexagram of "Brightness" discusses "no blame even after ten days," which cannot be fully understood without using Najia. Therefore, this diagram is included.

卦有正對反對交對。交對者，謂上卦與下卦顛倒互見；反對者，謂正觀之成一卦，反觀之又成一卦；正對者，謂兩卦對觀，陽對陰、陰對陽也。文王序卦惟用反對，其不能反對者則用正對。上下經正對者止八卦，乾坤、坎離、頤大過、中孚小過是也，其餘五十六卦皆為反對。上經正對卦凡六，反對卦二十有四；下經正對卦凡二，反對卦三十有二。正對卦不變，反對卦俱變。上經二十四反對卦變為十二卦，合六正對卦計之，得卦十八；下經三十二反對卦變為十六卦，合二正對卦計之，亦得卦十八。朱子謂上下經卦數多寡相均，蓋以此也。

The pairing of hexagrams includes three types: direct pairing, opposite pairing, and cross pairing. Cross pairing involves swapping the positions of the upper and lower trigrams. Opposite pairing means viewing the hexagram as one when read normally and another when read upside down. Direct pairing refers to observing two trigrams together, where a yang trigram corresponds to a yin trigram and vice versa. King Wen arranged the order of the hexagrams using opposite pairing. When a hexagram remains the same when reversed, direct pairing is used instead. Among the Upper and Lower Classics, only the eight trigrams are directly paired, namely Qian and Kun, Kan and Li, Yi and Da Guo, Zhong Fu and Xiao Guo. The remaining fifty-six hexagrams use opposite pairing. In the Upper Classic, there are six directly paired hexagrams and twenty-four oppositely paired ones. In the Lower Classic, there are two directly paired hexagrams and thirty-two oppositely paired ones. Directly paired hexagrams remain unchanged when reversed, while oppositely paired ones become different hexagrams when reversed. In the Upper Classic, the twenty-four oppositely paired hexagrams form twelve pairs, adding the six directly paired ones, making a total of eighteen hexagrams. In the Lower Classic, the thirty-two oppositely paired hexagrams form sixteen pairs, adding the two directly paired ones, also making a total of eighteen hexagrams. Zhu Xi said that the number of hexagrams in the Upper and Lower Classics is balanced, and this is the reason for that balance.

歷代儒者演易，於《彖傳》剛柔往來之文，類取他卦為母，上下移易立解，而間有不合者，以其不專取闢卦乾卦，義例頗亂，頭緒紛然，不能畫一。朱子作卦變圖，亦云凡一陽一陰之卦皆自剝復姤夬來，二陽二陰之卦皆自臨觀遯大壯來，三陽三陰之卦皆自泰否來，其云睽自中孚來、蹇自小過來，而於乾卦亦兼取之。程子雖不信卦變，而解損益爻辭亦不能廢損自泰來、益自否來之說，則知漢儒注經實有師承，源流最遠，深得三聖作易之旨，祇是時值南北朝，屢經兵火，書少完璧，可惜也。

Scholars through the ages have interpreted the principles of the Book of Changes, explaining terms like "yang comes" and "yin advances" in the Commentary on the Judgment, by taking another hexagram as the original one and using the movement of lines to form their arguments. However, they often encountered inconsistencies because they did not exclusively use the辟卦 and the乾卦, leading to confusion in meaning and a tangled web of interpretations that could not be unified. Zhu Xi created the Diagram of Hexagram Transformations, stating that hexagrams with one yang and five yin lines, or one yin and five yang lines, all originate from the hexagrams of 剥, 复, 姤, and 夬; those with two yang and four yin lines, or two yin and four yang lines, all come from 临, 观, 遯, and 大壮; and those with three yang and three yin lines all originate from 泰 and 否. He also mentioned that 睽 comes from 中孚 and 蹇 comes from 小过, indicating that he also incorporated the乾卦. Although Cheng Yi did not believe in the theory of hexagram transformations, when interpreting the line statements of 损 and 益, he could not ignore the explanation that 损 comes from 泰 and 益 comes from 否. This shows that the commentaries by Han dynasty scholars indeed had a lineage of transmission, originating from the most ancient times and deeply understanding the original intent of the three sages Fuxi, King Wen, and Confucius in composing the Book of Changes. Unfortunately, these ancient texts were largely lost due to the frequent wars during the Northern and Southern Dynasties period.

餘今考先儒箋註，參之經文，則闢卦乾卦，文王繫爻辭取諸此，夫子解彖辭亦取諸此也，故列此圖以通諸家之牖。至於或用爻辰、或用旁通、或用乾坤六子、或用正對反對立說者，悉置之，使歸一轍焉。

Now I have examined the annotations of previous scholars and referred to the text, and I have determined that the approach of the "Bi Guà" and "Gan Guà" is exactly the one used by King Wen when he was formulating the line statements, and also the one used by Confucius when explaining the "Tuan Ci". Therefore, I have compiled this diagram as a gateway to unify the interpretations of various schools. As for those who use "Yao Chen", "Pang Tong", "Qian Kun Liu Zi", or "Zheng Dui Fan Dui" to establish their theories, I have set them aside altogether, so that the principles of the Book of Changes may be unified.

三陽為乾，三陰為坤。坤索乾初為震，乾索坤初為巽；坤索乾中為坎，乾索坤中為離；坤索乾上為艮，乾索坤上為兌。因而重之，乾坤震巽坎離艮兌不易原名，故曰純，此先儒所謂不易之易也。

Three lines all yang form the trigram Qian (Heaven), and three lines all yin form the trigram Kun (Earth). When Kun seeks the first line of Qian to obtain yang, it becomes Zhen (Thunder); when Qian seeks the first line of Kun to obtain yin, it becomes Xun (Wind). When Kun seeks the middle line of Qian to obtain yang, it becomes Kan (Water); when Qian seeks the middle line of Kun to obtain yin, it becomes Li (Fire). When Kun seeks the top line of Qian to obtain yang, it becomes Gen (Mountain); when Qian seeks the top line of Kun to obtain yin, it becomes Dui (Lake). By stacking each of these eight trigrams above and below themselves to form six-line hexagrams, their names remain unchanged as Qian, Kun, Zhen, Xun, Kan, Li, Gen, and Dui. Thus they are called "pure hexagrams." This is what the scholars of earlier times referred to as "the unchanging change," the category within myriad changes that remains constant.

乾，乾下乾上，純乾卦。坤，坤下坤上，純坤卦。震，震下震上，純震卦。巽，巽下巽上，純巽卦。坎，坎下坎上，純坎卦。離，離下離上，純離卦。艮，艮下艮上，純艮卦。兌，兌下兌上，純兌卦。

The eight pure trigrams have the following structures: The trigram "Qian" has the lower trigram Qian and the upper trigram Qian, forming a pure Qian trigram; the trigram "Kun" has the lower trigram Kun and the upper trigram Kun, forming a pure Kun trigram; the trigram "Zhen" has the lower trigram Zhen and the upper trigram Zhen, forming a pure Zhen trigram; the trigram "Xun" has the lower trigram Xun and the upper trigram Xun, forming a pure Xun trigram; the trigram "Kan" has the lower trigram Kan and the upper trigram Kan, forming a pure Kan trigram; the trigram "Li" has the lower trigram Li and the upper trigram Li, forming a pure Li trigram; the trigram "Gen" has the lower trigram Gen and the upper trigram Gen, forming a pure Gen trigram; the trigram "Dui" has the lower trigram Dui and the upper trigram Dui, forming a pure Dui trigram. The eight trigrams all have the same lower and upper trigrams, so their names are the same as the single trigrams and do not require new names.

乾坤重卦純陽純陰，而震巽六子卦既重之後陰陽分錯，皆不能推移。惟復、臨、泰、大壯、夬、姤、遯、否、觀、剝、中孚、小過十二卦陰陽類聚，猶具純卦之體，故聖人推移之以繫易辭。其陽息陰消之卦體象震兌，陰息陽消之卦體象艮巽。先儒謂復臨以下十卦曰辟卦，闢者君也；謂頤、大過、中孚、小過四卦曰乾卦，乾，坎離也。類則為群，聚則宜分，則凡一陽之卦來自剝復，一陰之卦來自姤夬，二陽之卦來自臨觀小過，二陰之卦來自遯大壯中孚，三陽三陰之卦來自泰否。頤與大過雖亦乾卦，而陰陽外峙，中互乾坤，重畫坎離之體，不似中孚小過之純，故與乾坤同屬不易，是以十二卦為闢為乾，其餘四十二卦皆從此推移焉。

After the trigrams 乾 (Heaven) and 坤 (Earth) are superimposed upon each other, they remain entirely yang and entirely yin respectively. However, when the six subsidiary trigrams such as 震 (Thunder) and 巽 (Wind) are superimposed, the yin and yang energies become intermingled and dispersed, and they cannot be further transformed. Only the twelve trigrams 《复》, 《临》, 《泰》, 《大壮》, 《夬》, 《姤》, 《遯》, 《否》, 《观》, 《剥》, 《中孚》, and 《小过》 retain the characteristics of pure trigrams, with yin and yang concentrated in one place. Therefore, the sages used these twelve trigrams as the basis for transformation and change, and attached the interpretations of the 《I Ching》 to them. Among these, the trigrams where yang increases and yin decreases resemble 震 and 兑; those where yin increases and yang decreases resemble 艮 and 巽. Previous scholars referred to the ten trigrams from 《复》 to 《临》 as "辟卦," where "辟" means ruler. They called the four trigrams 《颐》, 《大过》, 《中孚》, and 《小过》 "干卦," where "干" refers to Kan and Li. Similar trigrams are grouped together, but within each group they are further divided. All trigrams with one yang and five yin are derived from 《剥》 and 《复》; those with one yin and five yang are derived from 《姤》 and 《夬》; those with two yang are derived from 《临》, 《观》, and 《小过》; those with two yin are derived from 《遯》, 《大壮》, and 《中孚》; and those with three yang and three yin are derived from 《泰》 and 《否》. Although 《颐》 and 《大过》 are also considered "干卦," they have yin and yang facing each other at both ends and interacting in the middle, resembling the structure of double Kan and Li. They are not as pure as 《中孚》 and 《小过》, so they are grouped with 乾 and 坤 as unchanging trigrams. Therefore, these twelve trigrams are either "辟卦" or "干卦," while the remaining forty-two trigrams are derived from them through transformation.

泰：陽息至三，乾長坤消，陽大陰小，故卦辭曰小往大來；陽升陰降，故《象傳》曰天地交。否：陰息至三，坤長乾消，陰小陽大，故卦辭曰大往小來；陰降陽升，故《象傳》曰天地不交。

The hexagram Tai: Yang energy grows to the third line. Heaven gradually increases while Earth gradually decreases. Yang is great, Yin is small. Yin retreats and Yang comes, so the hexagram statement says "small goes away, great comes." Yang rises, Yin descends, and the two energies meet, so the Great Image says "Heaven and Earth interact, hence Tai." The hexagram Po: Yin energy grows to the third line. Earth gradually increases while Heaven gradually decreases. Yin is small, Yang is great. Yang retreats and Yin comes, so the hexagram statement says "great goes away, small comes." Yin continuously descends while Yang continuously ascends, and they move apart from each other, so the Great Image says "Heaven and Earth do not interact, hence Po."

夬：五陽決一陰為乾，卦名夬。夬上猶餘一陰，兼兌體，兌為羊、為口舌，故爻辭曰羊、曰號。姤：乾下遇一陰，卦名姤。姤上五陽，下來一陰，兼巽體，巽為木、為魚，故爻辭曰柅、曰杞、曰魚。

The hexagram "Gua" consists of five yang lines that remove the upper yin line, resulting in the pure hexagram Qian. Hence, the hexagram is named "Gua," meaning to remove. There is still one yin line remaining above, and the hexagram also includes the trigram Dui, which represents sheep and speech. Therefore, the line statements mention "leading sheep, regret disappears," and also include words expressing vigilance and crying. The hexagram "Gou" has the trigram Qian below and one yin line above, so it is named "Gou," meaning encounter. The hexagram also includes the trigram Xun, which represents wood and fish. Therefore, the line statements say "attached to the golden hook," "using杞to wrap a melon," and "enclosing fish."

剝：五陰剝一陽為坤，卦名剝。下為五陰，上餘一陽，兼艮體，坤為輿，艮為廬，爻辭曰小人剝廬，言剝落上陽為坤也。復：坤下一陽初生，卦名復。上五陰，下生一陽，兼震體，震位居東，於時為春，於德為仁，二爻《象傳》曰仁，謂震也。

The hexagram "Bao" (Breaking): Five yin lines have stripped the single yang line to the point where it becomes pure K'un, hence the name "Bao." The lower five lines are all yin, and the upper line is the only yang, making the hexagram combine Gen and K'un. Gen represents a dwelling, and K'un represents a carriage, so the line statement of the top nine says "small people break the dwelling," meaning that removing the upper yang line results in K'un. The hexagram "Fu" (Return): A single yang line is reborn beneath the K'un, hence the name "Fu." The upper five lines are yin, and the lower line is the newly born yang, making the hexagram combine Zhen. Zhen is located in the east and corresponds to spring and the virtue of benevolence, so the image commentary of line six says "a fortunate return, because of the benevolence below," where "benevolence" refers to Zhen.

大過：二陰居外，四陽居中，卦名大過，言陽過也。中互重乾，外兼坎體，上應純乾卦，下乾純坎卦，《象傳》言獨立不懼、遯世無悶者，乾象也；爻辭言過涉滅頂者，坎象也。頤：二陽居外，四陰居中，卦名頤，言象口輔也。中互重坤，外兼離體，上應純坤卦，下乾純離卦，《象傳》言養為坤象，蓋坤地萬物皆致養焉；爻辭言靈龜為離象，蓋離為龜也。夫夬姤剝復大過頤六卦，是乾坤兼六子也。一陰一陽之卦皆可自夬姤剝復推移，而頤大過二卦雖具坎離之體，實為互坤互乾，乾坤為不易卦，故此二卦亦無可移也。

The hexagram "Da Guo" has two yin lines outside and four yang lines in the middle. Its name "Da Guo" means that yang is excessive. The four central lines form a double Qian, and the outer form combines with Kan. The upper part corresponds to pure Qian, and the lower part connects to pure Kan. Therefore, the Great Image says, "Independent and fearless, to retreat from the world without being distressed," which reflects the strong and vigorous nature of Qian. The line statement of the sixth line at the top says, "Crossing a river and drowning the head," which reflects the image of Kan water. The hexagram "Yi" has two yang lines outside and four yin lines in the middle. Its name "Yi" comes from the image of the upper and lower jaws opening. The four central lines form a double Kun, and the outer form combines with Li. The upper part corresponds to pure Kun, and the lower part connects to pure Li. Therefore, the Commentary on the Judgment discusses "nourishing," which reflects the image of Kun—the earth nourishing all things. The line statement of the first nine says, "Abandon your spiritual turtle," which reflects the image of Li—Li is associated with the turtle. In summary, the hexagrams "Guai," "Gou," "Bo," "Fu," "Da Guo," and "Yi" all combine the elements of Qian and Kun with the six sons. Any hexagram with one yin or one yang line can be derived from "Guai," "Gou," "Bo," and "Fu." As for "Yi" and "Da Guo," although they have the forms of Kan and Li, the central lines actually form Kun and Qian. Since Qian and Kun are the unchanging hexagrams, these two hexagrams cannot be derived.

臨：此重卦之震也。乾天為生物之本為元，震位東方，於時為春，亦生物之始，故卦辭曰元；儻取兌象，不得雲元矣。

The hexagram Li (Fire) is derived by expanding and redrawing the hexagram Zhen (Thunder). Two yang lines are at the bottom, similar to the single yang line in Zhen at the bottom. The heavens, represented by Qian (Heaven), are the fundamental source that nurtures all things, hence it is called "Yuan" (Primordial). Zhen is located in the east and corresponds to the season of spring, which is the beginning of the growth of all things. Therefore, the statement of the hexagram Lin (Approach) says "Yuan, Heng, Li, Zhen," highlighting the character "Yuan." If only the image of the lower trigram Dui (Lake) were considered, the character "Yuan" could not be explained.

觀：此重卦之艮也。艮為門闕，為鬼冥門，故卦辭曰觀盥而不薦，爻辭曰窺觀利女貞也。

The hexagram Guan is formed by enlarging and redrawing the hexagram Gen. There are two yang lines above, similar to the single yang line above in Gen. Gen represents a gate and also the gate to the underworld, so the hexagram statement speaks of ancestral temple sacrifices, saying "washing but not offering," meaning only the ritual of pouring wine to summon the spirits without presenting sacrificial animals. The line statement for the second line says "peeking through a door, advantageous for a woman's constancy," which also refers to looking through a door crack.

遯：此重卦之巽也。巽伏也，有意遯。

The hexagram Dùn is a re-drawn and enlarged version of the hexagram Xun. There are two yin lines at the bottom, just as there is one yin line hidden beneath in Xun. The virtue of Xun is concealment, so this hexagram contains the meaning of withdrawal and seclusion.

故卦曰遯，巽為繩，故爻辭曰繫。

Because the term takes the meaning of withdrawal and retreat, the hexagram is named "Dun," meaning to retreat; since Xun also represents a rope, the line statements for Nine in the Third and Nine in the Fourth say "Xi Dun," meaning to tie up and retreat, using a rope to restrain, so the retreat is not complete.

大壯：此重卦之兌也。兌為羊，故爻辭曰羝羊觸籓、喪羊于易。

The hexagram Da Zhuang is formed by enlarging and redrawing the hexagram Dui. It has four yang lines at the bottom and two yin lines at the top, with the upper part resembling the single yin line at the top of Dui. Since Dui represents a sheep, the line statement says "the ram butts against the fence," meaning a male ram uses its horns to push against a fence, caught between advancing and retreating. It also says "losing the sheep on the field," meaning losing a sheep on the edge of a field.

小過：此重卦之坎也。坎為陷，為弓，故爻辭曰弋、曰穴。

The hexagram Xiao Guo is formed by enlarging and redrawing the hexagram Kan. It has two yang lines in the middle and two yin lines above and below, just like the single yang line of Kan that is trapped between two yin lines. Kan represents a pit or a depression, as well as an arch or bow. Therefore, the line statement of the sixth line in the fifth position says, "The public shoots with a bow to take what is hidden in a hole." Here, "yi" refers to the bow, and "xue" refers to the pit.

中孚：此重卦之離也。離體中虛象舟，故卦辭曰涉川；內外卦之中爻皆實，故卦名孚。

The hexagram Zhongfu is formed by enlarging and redrawing the hexagram Li. It has two yin lines in the middle and two yang lines above and below, just like the middle of Li being empty. Since Li's structure is hollow in the center, it resembles an empty boat, hence the hexagram statement says "favorable for crossing great rivers." The middle lines of both the inner and outer trigrams are solid yang lines, indicating a full center, which represents sincerity. Therefore, the hexagram is named "Zhongfu," meaning sincerity.

恆：泰初往升四，四來降初，曰恆，《彖傳》曰剛上而柔下，雷風相與。井：泰初往升五，五來降初，曰井，井卦辭曰改邑不改井，無喪無得，往來井井。蠱：泰初往升上，上來降初，曰蠱，蠱《彖傳》曰剛上而柔下。豐：泰二往升四，四來降二，曰豐，豐《彖傳》曰天地盈虛，與時消息。既濟：泰二往升五，五來降二，曰既濟，爻辭曰婦喪其茀、東鄰殺牛。

The hexagram of Constancy is formed when the first line of the hexagram of Great Passage moves up to the fourth position and the fourth line moves down to the first position. Therefore, the Commentary on the Judgment of the hexagram of Constancy says, "The strong above and the yielding below; thunder and wind interacting." The hexagram of Well is formed when the first line of the hexagram of Great Passage moves up to the fifth position and the fifth line moves down to the first position. Therefore, the statement of the hexagram of Well says, "Changing the village but not the well, no loss, no gain, coming and going with the well." The village may be moved but the well cannot be moved. The hexagram of Restraint is formed when the first line of the hexagram of Great Passage moves up to the top position and the top line moves down to the first position. Therefore, the Commentary on the Judgment of the hexagram of Restraint says, "The strong above and the yielding below." The hexagram of Great Illumination is formed when the second line of the hexagram of Great Passage moves up to the fourth position and the fourth line moves down to the second position. Therefore, the Commentary on the Judgment of the hexagram of Great Illumination says, "The heavens and earth are full and empty, changing with the time." The hexagram of Completion is formed when the second line of the hexagram of Great Passage moves up to the fifth position and the fifth line moves down to the second position. Therefore, the line statements include "The wife loses her headband" and "The eastern neighbor sacrifices an ox."

賁：泰二往升上，上來降二，曰賁，賁《彖傳》曰柔來而文剛，分剛上而文柔。歸妹：泰三往升四，四來降三，曰歸妹，歸妹《彖傳》曰天地不交而萬物不興，爻辭曰歸妹以須，反歸以娣。節：泰三往升五，五來降三，曰節，節《彖傳》曰天地節而四時成，節以制度，不傷財，不害民。損：泰三往升上，上來降三，曰損，損《彖傳》曰損下益上，其道上行，又曰損剛益柔有時，爻辭曰三人行則損一人，一人行則得其友。

The hexagram "Bian" (Brightness) is formed when the line Nine in the Second of "Tai" rises to the upper position and the line Six at the Top of "Tai" descends to the second position. Therefore, the "Commentary on the Judgment" of "Bian" states, "Softness comes and adorns firmness; firmness above adorns softness." The hexagram "Gui Mei" (Return of the Younger Sister) is formed when the line Nine in the Third of "Tai" rises to the fourth position and the line Six in the Fourth of "Tai" descends to the third position. Therefore, the "Commentary on the Judgment" of "Gui Mei" states, "Heaven and Earth do not interact, and all things do not flourish." The line statement says, "Return of the Younger Sister is delayed; instead, the younger sister is sent as a bride." The elder sister waits for a long time, but the younger sister ends up being the one to be married off. The hexagram "Jie" (Restraint) is formed when the line Nine in the Third of "Tai" rises to the fifth position and the line Six in the Fifth of "Tai" descends to the third position. Therefore, the "Commentary on the Judgment" of "Jie" states, "Heaven and Earth regulate, and the four seasons are formed; regulation through established systems, not harming resources, not harming the people." The hexagram "Sun" (Loss) is formed when the line Nine in the Third of "Tai" rises to the upper position and the line Six at the Top of "Tai" descends to the third position. Therefore, the "Commentary on the Judgment" of "Sun" states, "Loss from the lower to benefit the upper, its way is to go upward," and also says, "Sometimes loss of firmness benefits softness." The line statement of the third line says, "When three people walk, one is lost; when one person walks, he gains a friend."

益：否初往升四，四來降初，曰益，益《彖傳》曰損上益下，民說無疆，自上下下，其道大光，又曰天施地生，其益無方。噬嗑：否初往升五，五來降初，曰噬嗑，噬嗑《彖傳》曰剛柔分，又曰柔得中而上行。隨：否初往升上，上來降初，曰隨，隨《彖傳》曰剛來而下柔。渙：否二往升四，四來降二，曰渙，渙《彖傳》曰剛來而不窮，柔得位乎外而上同。未濟：否二往升五，五來降二，曰未濟，未濟《象傳》曰君子以辨物居方。

The hexagram Yi is formed when the first line of the hexagram Po rises to the fourth position and the fourth line descends to the first position. Therefore, the Yi hexagram's Commentary on the Judgment says, "Loss from above benefits below; the people are pleased without limit, and the way of benefiting from above to below shines brightly." It also says, "Heaven gives and Earth produces; its benefit has no limit." The hexagram Shihe is formed when the first line of the hexagram Po rises to the fifth position and the fifth line descends to the first position. Therefore, the Shihe hexagram's Commentary on the Judgment says, "Hard and soft are divided," and also says, "Softness attains the center and ascends." The hexagram Sui is formed when the first line of the hexagram Po rises to the top position and the top line descends to the first position. Therefore, the Sui hexagram's Commentary on the Judgment says, "Hardness comes down to the soft." The hexagram Huan is formed when the second line of the hexagram Po rises to the fourth position and the fourth line descends to the second position. Therefore, the Huan hexagram's Commentary on the Judgment says, "Hardness comes down without end, and softness attains a position outside and ascends in harmony." The hexagram Weijì is formed when the second line of the hexagram Po rises to the fifth position and the fifth line descends to the second position. Therefore, the Weijì hexagram's Great Image Commentary says that the gentleman should discern things and enable each to be in its proper place.

困：否二往升上，上來降二，曰困，困爻辭曰朱紱方來，又曰困于赤紱。漸：否三往升四，四來降三，曰漸，漸《彖傳》曰進得位往有功也，進以正可以正邦也。旅：否三往升五，五來降三，曰旅，旅《彖傳》曰柔得中乎而順乎剛。咸：否三往升上，上來降三，曰咸，咸《彖傳》曰柔上而剛下，二氣感應以相與。

The hexagram "Goon" is formed when the line six two of "Bo" rises to the upper position and the line nine at the top descends to the second position. Therefore, the line statement of "Goon" nine two says "The red sash is about to come," and the line statement of "Goon" nine five says "Trapped by the red sash." The hexagram "Jian" is formed when the line six three of "Bo" rises to the fourth position and the line nine four descends to the third position. Therefore, the commentary on the judgment of "Jian" says "Advancing to a proper position, going forward brings merit; advancing with correctness can regulate the state." The hexagram "Lv" is formed when the line six three of "Bo" rises to the fifth position and the line nine five descends to the third position. Therefore, the commentary on the judgment of "Lv" says that the flexible lines are outside the body, in the center, and obedient to the strong lines. The hexagram "Xian" is formed when the line six three of "Bo" rises to the upper position and the line nine at the top descends to the third position. Therefore, the commentary on the judgment of "Xian" says "The flexible is above and the strong is below; the two energies respond to each other."

同人：姤初往升二，夬上來降二，曰同人，爻辭二五曰同人，言相應也；初上亦曰同人，言俱與二相易也。履：姤初往升三，夬上來降三，曰履，履爻辭初曰素履往，言自姤往也；上九曰視履考祥，其旋元吉，言自夬旋轉也。小畜：姤初往升四，夬上來降四，曰小畜，小畜《彖傳》曰柔得位而上下應之。大有：姤初往升五，夬上來降五，曰大有，大有《彖傳》曰柔得尊位大中而上下應之。

The hexagram "Tong Ren" is formed when the first line of "Gou" ascends to the second position and the top line of "Guai" descends to the second position. Therefore, the statements of the second and fifth lines both say "Tong Ren," which refers to the correspondence between the second and fifth lines. The first and top lines also mention "Tong Ren," indicating that they have exchanged positions with the second line. The hexagram "Lv" is formed when the first line of "Gou" ascends to the third position and the top line of "Guai" descends to the third position. Thus, the statement of the first line of "Lv" says "Su Lv Wang," indicating that it comes from "Gou" moving upward. The statement of the top line says "Shi Lv Kao Xiang, Qi Xuan Yuan Ji," indicating that it comes from "Guai" moving downward. The hexagram "Xiao Xu" is formed when the first line of "Gou" ascends to the fourth position and the top line of "Guai" descends to the fourth position. Therefore, the "Commentary on the Judgment" of "Xiao Xu" says "Rou De Wei Er Shang Xia Ying Zhi." The hexagram "Da You" is formed when the first line of "Gou" ascends to the fifth position and the top line of "Guai" descends to the fifth position. Therefore, the "Commentary on the Judgment" of "Da You" says "Rou De Zun Wei Da Zhong, Er Shang Xia Ying Zhi."

師：復初往升二，剝上來降二，曰師，師《彖傳》曰剛中而應，二應五也；又曰二民從之，言上下陰皆從二，自剝復易也。謙：復初往升三，剝上來降三，曰謙，六爻上為天位，初為地位，謙《彖傳》曰天道下濟而光明，言剝上降為謙三；地道卑而上行，言復初升為謙三也。豫：復初往升四，剝上來降四，曰豫，豫九四爻辭曰由豫，大有得，言九四為豫之由，大得上下眾陰也。比：復初往升五，剝上來降五，曰比，比《彖傳》曰上下應也，言自剝復上下易也。

The hexagram "Military Campaign" (师) is formed when the first line of the hexagram "Return" (复) rises to the second position, and the top line of the hexagram "Splitting" (剥) descends to the second position. Therefore, the "Commentary on the Judgment" (彖传) of "Military Campaign" says "strong and central, with a responsive line," referring to the nine in the second position (九二) corresponding with the six in the fifth position (六五). It also says "and the people follow it," referring to the second line, as all the lower yin lines are obedient to it, which comes from the exchange of upper and lower lines between "Splitting" and "Return." The hexagram "Humility" (谦) is formed when the first line of "Return" rises to the third position, and the top line of "Splitting" descends to the third position. Since the top line is the heavenly position and the first line is the earthly position, the "Commentary on the Judgment" of "Humility" says "the heavenly way descends and shines brightly," referring to the top line of "Splitting" descending to the third line of "Humility." It also says "the earthly way is lowly but ascends," referring to the first line of "Return" rising to the third line of "Humility." The hexagram "Joy" (豫) is formed when the first line of "Return" rises to the fourth position, and the top line of "Splitting" descends to the fourth position. Therefore, the line statement of the ninth in the fourth position (九四) in "Joy" says "from joy, great gain," meaning that the fourth line is the source of the joy in the entire hexagram, gaining the allegiance of all the lower yin lines. The hexagram "Following" (比) is formed when the first line of "Return" rises to the fifth position, and the top line of "Splitting" descends to the fifth position. Therefore, the "Commentary on the Judgment" of "Following" says "the upper and lower respond to each other," referring to the exchange of upper and lower lines between "Splitting" and "Return."

屯：臨二往升五，五來降二，曰屯，屯二爻辭曰十年乃字，言與五為婚媾也。明夷：臨二往升三，三來降二，曰明夷，明夷二爻辭夷于左股，言自三退居二也。升：臨初往升三，三來降初，曰升，升爻辭初六曰允升，言自臨初往也。

The hexagram Zun is formed when the nine in the second position of Lin rises to the fifth position and the six in the fifth position descends to the second position. Therefore, the line statement of the second line in Zun says "After ten years, she is married," meaning it forms a marital relationship with the fifth line, but it takes ten years before the marriage is arranged. The hexagram Mingyi is formed when the nine in the second position of Lin rises to the third position and the six in the third position descends to the second position. Therefore, the line statement of the second line in Mingyi says "Injured on the left thigh," meaning it moves from the third position to the second position, thus injuring the left leg. The hexagram Sheng is formed when the nine in the first position of Lin rises to the third position and the six in the third position descends to the first position. Therefore, the line statement of the first line in Sheng says "Permitted to ascend," meaning this ascent is precisely from the first line of Lin moving upward.

蒙：觀二往升五，五來降二，曰蒙，蒙卦辭曰非我求童蒙，童蒙求我。晉：觀四往升五，五來降四，曰晉，晉《彖傳》曰柔進而上行。萃：觀四往升上，上來降四，曰萃。

The hexagram "Meng" is formed when the line six in the second position of the hexagram "Guan" rises to the fifth position, and the line nine in the fifth position descends to the second position. Therefore, the statement of the hexagram "Meng" says, "It is not I who seeks the innocent and naive, but the innocent and naive who seek me." Here, "I" refers to nine in the second position, and "the innocent and naive" refers to six in the fifth position. The hexagram "Jin" is formed when the line six in the fourth position of "Guan" rises to the fifth position, and the line nine in the fifth position descends to the fourth position. Therefore, the commentary on the judgment of "Jin" says, "The flexible and advancing line moves upward." The hexagram "Cui" is formed when the line six in the fourth position of "Guan" rises to the top position, and the line nine at the top descends to the fourth position.

訟：遯二往升三，三來降二，曰訟，訟《彖傳》曰剛來而得中也。無妄：遯初往升三，三來降初，曰無妄，無妄《彖傳》曰剛自外來而為主於內。鼎：遯二往升五，五來降二，曰鼎，鼎《彖傳》曰柔進而上行，得中而應乎剛。

The hexagram "Strife" is formed when the line Nine in the Second of the hexagram "Retreat" rises to the Third position and the line Six in the Third descends to the Second position. Therefore, the Commentary on the Judgment of "Strife" states, "A strong line comes and occupies the center." The hexagram "Without Delusion" is formed when the line Six at the Beginning of "Retreat" rises to the Third position and the line Nine in the Third descends to the First position. Therefore, the Commentary on the Judgment of "Without Delusion" states, "A strong line comes from outside and becomes the master within." The hexagram "Tripod" is formed when the line Nine in the Second of "Retreat" rises to the Fifth position and the line Six in the Fifth descends to the Second position. Therefore, the Commentary on the Judgment of "Tripod" states, "A flexible line advances upward, reaches the center, and responds to the strong."

需：大壯四往升五，五來降四，曰需。大畜：大壯三往升上，上來降三，曰大畜，大畜《彖傳》曰剛上而尚賢。革：大壯二往升五，五來降二，曰革，革《彖傳》曰天地革而四時成，湯武革命，順乎天而應乎人。

The hexagram "Need" is formed when the Nine in the Fourth position of the hexagram "Great Strength" moves up to the Fifth position, and the Six in the Fifth position moves down to the Fourth position. The hexagram "Great Accumulation" is formed when the Nine in the Third position of "Great Strength" moves up to the top position, and the Six at the Top moves down to the Third position, hence the "Commentary on the Judgment" of "Great Accumulation" says "the strong rises and honors the virtuous." The hexagram "Revolution" is formed when the Nine in the Second position of "Great Strength" moves up to the Fifth position, and the Six in the Fifth position moves down to the Second position, hence the "Commentary on the Judgment" of "Revolution" says "the heavens and earth undergo revolution, and the four seasons are formed; King Tang and King Wu brought about revolution, following the way of heaven and responding to the will of mankind."

蹇：小過四往升五，五來降四，曰蹇，蹇《彖傳》曰利西南，往得中也。解：小過二往升三，三來降二，曰解，解《彖傳》曰其來復吉，乃得中也。

The hexagram蹇 arises when the line nine in the fourth position of the hexagram Xiao Guo moves up to the fifth position, and the line six in the fifth position moves down to the fourth position. Therefore, the Commentary on the Judgment of蹇 says, "It is advantageous to go toward the southwest, for it reaches the center." The hexagram Jie arises when the line six in the second position of the hexagram Xiao Guo moves up to the third position, and the line nine in the third position moves down to the second position. Therefore, the Commentary on the Judgment of Jie says, "Its coming back is auspicious, for it reaches the center."

家人：中孚二往升三，三來降二，曰家人，家人《象傳》曰言有物，兌口易為離文也；行有恆，巽股不易也。睽：中孚四往升五，五來降四，曰睽，睽《彖傳》曰柔進而上行，得中而應乎剛。

The hexagram Family is formed when the line Nine in the Second of the hexagram Zhongfu moves up to the third position, and the line Six in the Third moves down to the second position. Therefore, the Great Image Commentary of Family says, "The superior person regulates speech with substance and action with constancy." "Speech with substance" is because the trigram Dui (Lake), representing mouth, transforms into Li (Fire), symbolizing civilization. "Action with constancy" is because Xun (Wind), representing the thigh, remains unchanged throughout. The hexagram Kui is formed when the line Six in the Fourth of Zhongfu moves up to the fifth position, and the line Six in the Fifth moves down to the fourth position. Therefore, the Commentary on the Judgment of Kui says, "The flexible and advancing line rises, attains the center, and corresponds with the firm."

漢儒解易多用互卦，蓋本大傳雜物撰德、辨是與非則非中爻不備之義。今為證之經文，質之《春秋傳》卜筮繇辭，酌中理解，則互卦亦說易之一斑也，故又列圖如左雲。

Han dynasty scholars often used the nuclear hexagram to interpret the Yi Jing, based on the statement in the Great Treatise that "by combining various elements and composing virtue, distinguishing right from wrong, one cannot fully understand without examining the middle lines in an interactive manner." Now, verifying with the classic text and cross-referencing with the divination verses from the Zuo Zhuan, a balanced interpretation can be reached. This shows that the nuclear hexagram is also a valid approach to interpreting the Yi Jing, hence the nuclear hexagram diagram is placed on the left.

乾，中互重乾。坤，中互重坤。屯，中互艮坤，屯二爻言字、言十年，互坤象也；三爻言舍，互艮象也。蒙，中互坤震，蒙卦辭曰初筮告，言互震為聲音也；三爻曰困，互坤為迷也。需，中互離兌，需二爻曰小有言，互兌為口也；五爻需于酒食，坎水互離象也。訟，中互巽離，訟初爻《象傳》曰辨，前有互離也；四爻曰即命，互巽為命也。師，中互坤震，師五爻曰長子帥師，互震為長子也。比，中互艮坤，比五爻曰失前禽，艮為虎狼、為止，互艮象也。

The hexagram Qian, with the four middle lines producing another Qian. The hexagram Kun, with the four middle lines producing another Kun. The hexagram Zun, with the middle four lines producing Gen and Kun: the line six at the second says "a woman remains chaste and does not marry" and "after ten years she marries," which is the image of Kun, representing the mother and governing childbirth; the line six at the third says "a gentleman abandons it," which is the image of Gen, representing stopping. The hexagram Meng, with the middle four lines producing Kun and Zhen: the hexagram statement says "the first divination reveals," because the intermediately produced Zhen represents sound, which can speak out; the line six at the third refers to being trapped, because the intermediately produced Kun represents confusion. The hexagram Xu, with the middle four lines producing Li and Dui: the line nine at the second says "a little talk," because the intermediately produced Dui represents mouth and speech; the line nine at the fifth says "waiting for food and drink," because Kan represents water and the intermediately produced Li represents fire, which together match the image of cooking and food. The hexagram Song, with the middle four lines producing Xun and Li: the line six at the beginning in the Image Commentary says "it is clear and distinct," because there is the intermediately produced Li representing brightness; the line nine at the fourth says "returning to the command," because the intermediately produced Xun represents orders. The hexagram Shi, with the middle four lines producing Kun and Zhen: the line six at the fifth says "the eldest son leads the army," because the intermediately produced Zhen represents the eldest son. The hexagram Bi, with the middle four lines producing Gen and Kun: the line nine at the fifth says "losing the previous bird," because Gen represents tigers and wolves and also signifies stopping, which is the image of Gen.

小畜，中互離兌，小畜卦辭曰密雲不雨、自我西郊，兌為雨澤，位居正西，此互兌象也；三爻曰輿說輹，互兌為脫，夫妻反目，互離為目也。履，中互巽離，履三爻曰眇能視，互離象；跛能履，互巽象。泰，中互震兌，泰五爻曰帝乙歸妹，震為長子、為兄，兌為少女、為妹。否，中互巽艮，否初爻曰拔茅，互巽為茅，互艮之手拔之。同人，中互乾巽，同人三爻曰伏戎于莽，互巽為草莽也。大有，中互兌乾，大有三爻曰公用亨于天子，互兌為口，享食象也。

The hexagram Xiao Xu has the middle and interacting trigrams Li (Fire) and Dui (Lake). The hexagram statement says, "Clouds gather closely but do not rain, from my western suburb." Dui represents rain and its position is in the direction of Due West, which matches the image of the interacting Dui. The line nine in the third says, "The wheel of the carriage comes off," because the interacting Dui signifies detachment. It also says, "The husband and wife turn against each other," because the interacting Li represents the eye. The hexagram Li has the middle and interacting trigrams Xun (Wind) and Li (Fire). The line six in the third says, "One eye can see," taking the image of the eye from the interacting Li. It also says, "One leg can walk," taking the image of the leg from the interacting Xun. The hexagram Tai has the middle and interacting trigrams Zhen (Thunder) and Dui (Lake). The line six in the fifth says, "The Son of Heaven Yi marries his sister," Zhen represents the eldest son and the elder brother, while Dui represents the young woman and the younger sister, which matches the image of the elder brother marrying the younger sister. The hexagram Po has the middle and interacting trigrams Xun (Wind) and Gen (Mountain). The line six at the beginning says, "Pulling out the wild hemp," the interacting Xun represents the hemp, and the interacting Gen represents the hand, which is used to pull it out. The hexagram Tong Ren has the middle and interacting trigrams Qian (Heaven) and Xun (Wind). The line nine in the third says, "Hiding soldiers in the grass," because the interacting Xun represents the grassy wilderness, which can be used for hiding troops. The hexagram Da You has the middle and interacting trigrams Dui (Lake) and Qian (Heaven). The line nine in the third says, "The public offers sacrifices to the Son of Heaven," the interacting Dui represents the mouth, which matches the image of feasting and dining.

謙，中互震坎，謙初爻曰涉川，互坎象；五爻曰侵伐，互震象。豫，中互坎艮，豫二爻介于石，互艮為石也；五爻曰貞疾，互坎為疾也。隨，中互艮巽，隨初爻曰出門，互艮為門闕也；上爻曰繫，互巽為繩也。蠱，中互震兌，蠱三爻幹蠱有悔，互震為決躁也；四爻裕蠱見吝，互兌為容說也。臨，中互坤震，臨三爻曰至臨，互震象。觀，中互艮坤，觀二爻曰窺，前為互艮為門也。噬嗑，中互坎艮，噬嗑二爻噬膚滅鼻，互艮為鼻也；三爻曰遇毒，互坎為毒也。

The hexagram "Qian" (Modesty) has the middle and interacting trigrams Zhen (Thunder) and Kan (Water): the line "Chu Liu" says "Use the great river crossing," taking the water image from the interacting Kan; the line "Li Wu" says "It is advantageous to use military force," taking the dynamic image from the interacting Zhen. The hexagram "Yu" (Joy) has the middle and interacting trigrams Kan (Water) and Gen (Mountain): the line "Liu Er" says "Between the stone," because the interacting Gen represents stone; the line "Li Wu" says "Suffer illness," because the interacting Kan governs disease. The hexagram "Sui" (Following) has the middle and interacting trigrams Gen (Mountain) and Xun (Wind): the line "Chu Ji" says "Leave the gate and meet people, achieving success," because the interacting Gen represents gates; the line "Shang Liu" says "Be bound," because the interacting Xun represents ropes. The hexagram "Gu" (Restlessness) has the middle and interacting trigrams Zhen (Thunder) and Dui (Lake): the line "Jiu San" says "Act decisively to rectify the father's affairs, with minor regret," because the interacting Zhen is impetuous and forceful; the line "Liu Si" says "Act with ease to rectify the father's affairs, but when going forward, there is regret," because the interacting Dui is gentle and accommodating, leading to slackness. The hexagram "Lin" (Approaching) has the middle and interacting trigrams Kun (Earth) and Zhen (Thunder): the line "Liu San" says "Sweetly approach," and advance to approach, taking the image of the interacting Zhen coming forward. The hexagram "Guan" (Observing) has the middle and interacting trigrams Gen (Mountain) and Kun (Earth): the line "Liu Er" says "Peek through the observation," because the preceding trigram is the interacting Gen, representing a gate, and one can only look through the crack. The hexagram "Shi He" (Breaking the Bones) has the middle and interacting trigrams Kan (Water) and Gen (Mountain): the line "Liu Er" says "Bite the skin and break the nose," because the interacting Gen represents the nose; the line "Liu San" says "Encounter poison," because the interacting Kan governs poison.

賁，中互震坎，賁三爻曰濡如，互坎水象；四爻曰白馬翰如，互震為馬。剝，中互重坤。復，中互重坤。無妄，中互艮巽，無妄三爻曰繫，互巽之繩象；五爻曰藥，正震為木，互巽為草，互艮為石也。大畜，中互震兌，大畜二爻曰輿脫輹，互兌為脫也；三爻曰輿衛，互震為警衛也。頤，中互重坤，頤《彖傳》曰天地養萬物，聖人養賢以及萬民，養為互坤象。大過，中互重乾，大過二五爻曰老，互乾象；上爻曰頂，亦互乾象，乾為首。

The hexagram "Bian" (Brightness) has the trigrams Zhen (Thunder) and Kan (Water) as its inner and interacting trigrams. The line nine in the third position says "Bian like a moistened appearance," referring to the water-nourishing image of the interacting Kan. The line six in the fourth position says "A white horse galloping," referring to the horse image of the interacting Zhen. The hexagram "Bo" (Breaking) has the four central lines interacting to form a double Kun (Earth). The hexagram "Fu" (Return) also has the four central lines interacting to form a double Kun. The hexagram "Wu Wang" (No Falsehood) has the trigrams Gen (Mountain) and Xun (Wind) as its inner and interacting trigrams. The line six in the third position says "Perhaps tying a cow," referring to the rope image of the interacting Xun. The line nine in the fifth position says "A sudden illness without falsehood, no medicine brings joy," because the main trigram Zhen represents wood, the interacting Xun represents grass, and the interacting Gen represents stone, thus the image of medicine, wood, stone, and grass is complete. The hexagram "Da Xu" (Great Accumulation) has the trigrams Zhen (Thunder) and Dui (Lake) as its inner and interacting trigrams. The line nine in the second position says "The carriage wheel comes loose," because the interacting Dui trigram signifies detachment. The line nine in the third position says "The guard of the carriage," because the interacting Zhen trigram has the image of guarding the carriage. The hexagram "Yi" (Nourishment) has the four central lines interacting to form a double Kun. The "Commentary on the Judgment" says "Heaven and Earth nourish all things, the sage nourishes the virtuous and the people," the character "nourish" refers to the image of the interacting Kun trigram, as Kun represents Earth, which can nourish all things. The hexagram "Da Guo" (Great Excess) has the four central lines interacting to form a double Qian (Heaven). The lines nine in the second and nine in the fifth mention "old man" and "old woman," referring to the image of the interacting Qian trigram, as Qian represents old age. The line six at the top says "Drowning the head," also referring to the image of the interacting Qian trigram, as Qian represents the head.

坎，中互艮震，坎四爻曰樽、曰簋、曰缶，皆互震象；曰牖，互艮象也。離，中互兌巽，離三爻曰歌、曰嗟，五爻曰涕、曰嗟，皆互兌互巽之象。咸，中互乾巽，咸三爻曰股，互巽象，在互乾之上，乾言出於兌口也。恆，中互兌乾，恆四爻曰無禽，互兌為脫也。遯，中互乾巽，遯三爻曰繫，互巽為繩之象。大壯，中互兌乾，兌為羊，大壯四爻五爻曰羊，皆互兌象也。晉，中互坎艮，晉初爻曰摧如，前有互艮之山也；二爻曰愁如，前有互坎為憂也；四爻曰鼫鼠，亦互艮之象。

The hexagram Kan, with the middle trigram Kan and the interacting trigrams Gen and Zhen: the line six in the fourth says "a cup of wine, a bamboo簋, and a clay vessel," which are all objects used in the interacting trigram Zhen; it also says "accepting promises through the window," where the window is the image of the interacting trigram Gen, which represents gates and doors. The hexagram Li, with the middle trigram Li and the interacting trigrams Dui and Xun: the line nine in the third says "drumming on a clay vessel and singing" and "the lamentation of the very old," while the line six in the fifth says "flowing tears and sorrowful lamentation," both singing and lamenting coming from the mouth, which is the image of the interacting trigrams Dui and Xun. The hexagram Xian, with the middle trigram Qian and the interacting trigrams Xun: the line nine in the third says "a feeling in the thigh," the thigh being the image of the interacting trigram Xun, which is above the interacting trigram Qian, and speech comes from the mouth, which is the trigram Dui. The hexagram Heng, with the middle trigram Li and the interacting trigrams Dui and Qian: the line nine in the fourth says "hunting without success," because the interacting trigram Dui represents loss. The hexagram Duan, with the middle trigram Qian and the interacting trigrams Xun and Qian: the line nine in the third says "being bound in flight," using a rope to tie, which is the image of the interacting trigram Xun, representing ropes. The hexagram Da Zhuang, with the middle trigram Dui and the interacting trigrams Dui and Qian: Dui represents a sheep, so the lines nine in the fourth and six in the fifth both mention sheep, which are the images of the interacting trigram Dui. The hexagram Jin, with the middle trigram Kan and the interacting trigrams Gen: the line six at the beginning says "advancing as if crushed," because there is a mountain, the interacting trigram Gen, blocking the way in front; the line six in the second says "advancing as if distressed," because in front is the interacting trigram Kan, which represents worry and danger; the line nine in the fourth says "advancing like a shi mouse," which lives in burrows, also the image of the interacting trigram Gen.

明夷，中互震坎，明夷《彖傳》曰內難，大難中有互坎也；二爻曰馬，亦互坎象；四爻曰出門庭，坎為宮室，震為出。家人，中互離坎，家人二爻曰在中饋，主飲食，水火相濟也。睽，中互坎離，睽上爻曰豕、曰塗、曰鬼、曰狐，皆互坎之象。蹇，中互離坎，蹇四爻曰連，坎連坎也。解，中互坎離，解二爻曰矢，互離象；三爻曰負且乘，互坎正坎象。損，中互坤震，損卦辭曰簋，互坤互震象，坤為器，震為竹也。益，中互艮坤，益初爻大作為農事，巽木艮手持之，入坤田中，震動而耕也。

The hexagram Mingyi (Darkness) has the inner and outer trigrams Zhen (Thunder) and Kan (Water): The Commentary on the Judgment says, "Internal difficulties but able to correct one's aspirations." The hexagram contains great difficulties because there is an inner Kan (Water) trigram, symbolizing danger. The line six two mentions horses, which also represents the image of Kan (Water). The line six four says, "Going out of the courtyard," as Kan (Water) represents buildings and Zhen (Thunder) signifies travel. The hexagram Jiaoren (Family) has the inner and outer trigrams Li (Fire) and Kan (Water): The line six two says, "In the middle of the kitchen," which represents the management of the household's food, symbolizing the image of water and fire working together, enabling cooking and boiling. The hexagram Kui (Strife) has the inner and outer trigrams Kan (Water) and Li (Fire): The line upper nine mentions pigs, mud, ghosts, and foxes, all representing the image of Kan (Water). Kan (Water) symbolizes pigs, mud, and hidden things. The hexagram Jian (Obstruction) has the inner and outer trigrams Li (Fire) and Kan (Water): The line six four says, "Going forward is obstructed, coming back is connected," as the dangers of Kan (Water) follow one after another, layer upon layer. The hexagram Jie (Release) has the inner and outer trigrams Kan (Water) and Li (Fire): The line nine two says, "Obtaining a yellow arrow," as the arrow represents the image of Li (Fire), with its straight body like an arrow. The line six three says, "Carrying and riding," which takes the image of Kan (Water) and the main Kan (Water) representing a chariot. The hexagram Shen (Loss) has the inner and outer trigrams Kun (Earth) and Zhen (Thunder): The hexagram statement says, "Two bowls can be used for sacrifice," as the bowls represent the image of Kun (Earth) and Zhen (Thunder), with Kun (Earth) representing vessels and Zhen (Thunder) representing bamboo and wood. The hexagram Yi (Increase) has the inner and outer trigrams Gen (Mountain) and Kun (Earth): The line initial nine says, "It is advantageous to carry out great work," as great work refers to farming, with the wood of Xun (Wind) made into plows and hoes, held by Gen (Mountain), and planted into the field of Kun (Earth), causing movement and plowing.

夬，中互重乾。姤，中互重乾，姤二爻曰不利賓，互乾為賓也。萃，中互巽艮，萃初爻一握，前為互艮也；三爻《象傳》曰上巽，互巽也。升，中互震兌，升四爻曰王用亨于岐山，互兌象，岐山在周西，兌位西，兌為巫、為口舌，亨象。困，中互巽離，困三爻曰妻，互離為中女也；上爻葛藟，互巽象。井，中互離兌，井卦辭曰羸其瓶，互離為瓶，互兌為毀。革，中互乾巽，革三爻曰言，互乾象；上爻《象傳》曰文蔚，互巽象，蓋上應三互巽也。

The hexagram "Guai" has the four central lines forming a repeated Qian trigram. The hexagram "Gou" also has the four central lines forming a repeated Qian trigram. The line nine in the second position says "It is not advantageous to meet guests," because the mutual Qian trigram represents guests. The hexagram "Cui" has the four central lines forming a mutual Xun and Gen trigram. The line six at the beginning says "A single hand grasp is a smile," because the trigram before it is mutual Gen, which represents hands, thus indicating the image of clasping hands. The "Image Commentary" of line six in the third position says "Above is Xun," which directly refers to the mutual Xun trigram's gentle nature. The hexagram "Sheng" has the four central lines forming a mutual Zhen and Dui trigram. The line six in the fourth position says "The king uses sacrifices at Qi Mountain," which refers to the image of Dui—the mutual Dui trigram. Qi Mountain is located to the west of the Zhou, and Dui is located in the direction of due west. Dui also represents a shaman and speech, which fits the image of sacrificial offerings and prayers. The hexagram "Kun" has the four central lines forming a mutual Xun and Li trigram. The line six in the third position says "Not seeing his wife," because the mutual Li trigram represents the middle daughter, which is the wife. The line six at the top says "Trapped by grapevines," because vines are the image of the mutual Xun trigram's grass and trees. The hexagram "Jing" has the four central lines forming a mutual Li and Dui trigram. The hexagram statement says "The jar is broken," because the body of Li is hollow like a jar, and the mutual Dui trigram indicates destruction, so the jar breaks and water leaks out. The hexagram "Ge" has the four central lines forming a mutual Qian and Xun trigram. The line nine in the third position says "Revolutionary speech is confirmed three times," because speech is the image of the mutual Qian trigram. The "Image Commentary" of the line six at the top says "Its decoration is brilliant," because the decoration is the image of the mutual Xun trigram. This is because the top line corresponds with the third line, and the third line is in the mutual Xun trigram.

鼎，中互兌乾，鼎為金器，取互象而鼎象始備。二爻言仇，互乾兌之金仇離火也；三爻曰雨，四爻曰渥，皆互兌象，兌為澤。震，中互坎艮，震二爻曰九陵，互艮也；四爻曰泥，互坎也。艮，中互震坎，艮三爻曰心，互坎為心；五爻曰言，互震為言。漸，中互離坎，漸初爻曰鴻，互離象；曰乾，互坎象；二爻曰飲食，坎離兼象；三爻五爻曰婦、曰孕，亦皆互離象也。歸妹，中互坎離，歸妹二爻曰眇能視，互離象；五爻曰月幾望，互坎象。

The hexagram "Ding" (Tripod) has the middle and interacting trigrams Dui (Lake) and Qian (Heaven): The image of the tripod, a metal vessel, is complete when considering the interacting trigrams. The line "I have a sick friend" refers to the line Nine in the Second, which is associated with the interacting trigrams Dui and Qian, both metal. Metal and fire (represented by Li) are enemies. The line "It will rain and cause regret" and "Its form is moist" both refer to the image of Dui, which represents a marsh and signifies moisture. The hexagram "Zhen" (Thunder) has the middle and interacting trigrams Kan (Water) and Gen (Mountain): The line "He ascends to the high hill" refers to the image of Gen (Mountain), which is the interacting trigram. The line "Thunder causes mud" refers to the image of Kan (Water), which signifies mud. The hexagram "Gen" (Mountain) has the middle and interacting trigrams Zhen (Thunder) and Kan (Water): The line "His heart is not pleased" refers to the image of Kan (Water), which signifies worry. The line "Speech is orderly" refers to the image of Zhen (Thunder), which signifies sound. The hexagram "Jian" (Gradual Progress) has the middle and interacting trigrams Li (Fire) and Kan (Water): The line "The wild goose gradually approaches the dry land" refers to the image of Li (Fire), which represents flying birds, and the dry land by the water refers to the image of Kan (Water). The line "Food and drink are pleasant" combines the images of Kan (Water) and Li (Fire). The lines referring to "wife" and "pregnancy" also refer to the image of Li (Fire), which represents the middle daughter. The hexagram "Gui Mei" (Marriage) has the middle and interacting trigrams Kan (Water) and Li (Fire): The line "One eye can see" refers to the image of Li (Fire), which represents the eyes. The line "The moon is almost full" refers to the image of Kan (Water), which represents the moon.

豐，中互兌巽，豐二爻曰疑，互巽象；三爻曰沛、曰沬，互巽兌之澤也；曰折者，兌為毀折。旅，中互巽兌，旅二爻曰資，互巽為利；四爻曰斧，互離為兵也。巽，中互離兌，巽二爻用史巫，互兌象；四爻曰田，上爻曰斧，互離象。兌，中互巽離，兌四爻商兌未寧，互巽不果象也。渙，中互艮震，渙三爻曰邱，互艮象；二爻曰奔，互震為行也。節，中互艮震，初二兩爻曰出者，互震也；曰門戶者，互艮也。

The hexagram 丰 (Abundance) has the middle and interacting trigrams of Dui (Lake) and Xun (Wind): the line six two mentions doubt, which corresponds to the interacting Xun trigram, indicating indecisiveness and hesitation; the line nine three says "abundance in its fullness," and the line six six says "the sun is obscured by mist," both reflecting the image of water and marsh obscuring the light from the interacting Dui and Xun trigrams; additionally, the phrase "breaking its right arm" relates to the Dui trigram, which signifies destruction. The hexagram 旅 (Travel) has the middle and interacting trigrams of Xun (Wind) and Dui (Lake): the line six two mentions carrying wealth, which corresponds to the interacting Xun trigram, indicating profit threefold; the line nine four says "obtaining its tools and weapons," where the weapon corresponds to the Li trigram, which represents weapons. The hexagram 巽 (Wind) has the middle and interacting trigrams of Li (Fire) and Dui (Lake): the line nine two says "using the historian and the shaman in confusion," where the historian, shaman, and oracle are represented by the Dui trigram, which signifies speech; the line six four says "reaping three kinds of harvest," and the line nine nine says "losing its tools and weapons," all corresponding to the Li trigram. The hexagram 兑 (Joy) has the middle and interacting trigrams of Xun (Wind) and Li (Fire): the line nine four says "consulting and not yet at peace," indicating indecision, which matches the interacting Xun trigram's image of hesitation. The hexagram 涣 (Dispersal) has the middle and interacting trigrams of Gen (Mountain) and Zhen (Thunder): the line six three mentions hills, corresponding to the Gen trigram; the line nine two says "fleeing to its machine," where fleeing corresponds to the Zhen trigram, which signifies movement. The hexagram 节 (Restraint) has the middle and interacting trigrams of Gen (Mountain) and Zhen (Thunder): the lines initial nine and nine two mention "going out," corresponding to the Zhen trigram's image of movement; the mention of "doorway" and "courtyard" corresponds to the Gen trigram's image of gates.

中孚，中互艮震，中孚二爻曰鳴鶴在陰，互震為鶴、為鳴；三爻曰或鼓或罷，互震為鼓，互艮為罷；四爻曰馬匹，互震為馬。小過，中互兌巽，小過五爻密雲不雨、自我西郊，互兌為雨，位居西也；公弋取彼在穴，弋為互巽象。既濟，中互離坎，既濟三爻鬼方，互坎象；四爻終日，互離象。未濟，中互坎離，未濟四爻震用伐鬼方，坎為鬼，位居北，此亦互坎象也。

The hexagram Zhongfu, with the interacting trigrams Gen and Zhen: Nine in the Second says "A crane calls in the shade," the crane and the call are both images of the interacting Zhen trigram, which governs sound. Six in the Third says "Either drumming or ceasing," drumming is the image of the interacting Zhen trigram, while ceasing is the image of the interacting Gen trigram, which governs stopping. Six in the Fourth says "Horses are lost," horses are the image of the interacting Zhen trigram. The hexagram Xiaoguo, with the interacting trigrams Dui and Xun: Six in the Fifth says "Dark clouds do not rain, from the western suburbs," the clouds and rain are the image of the interacting Dui trigram, and the western direction is also indicated. It also says "The lord shoots with a bow and arrow to take from the hole," the "弋" refers to the image of the interacting Xun trigram, which represents a rope. The hexagram Ji Ji, with the interacting trigrams Li and Kan: Nine in the Third says "King Gaozong attacks the Gufang," Gufang is the image of the interacting Kan trigram. Six in the Fourth says "Constant vigilance all day," "all day" is the image of the interacting Li trigram, which represents the sun. The hexagram Wei Ji, with the interacting trigrams Kan and Li: Nine in the Fourth says "Shaking is used to attack the Gufang," Kan represents ghosts, and the northern direction is also indicated, which is the image of the interacting Kan trigram.