Yi Chuan Yi Chuan (伊川易傳)

《乾》：元，亨，利，貞。上古聖人始畫八卦，三才之道備矣。因而重之，以盡天下之變，故六畫而成卦。重乾為《乾》。乾，天也。天者天之形體，乾者天之性情。乾，健也，健而無息之謂乾。夫天，專言之則道也，天且弗違是也；分而言之，則以形體謂之天，以主宰謂之帝，以功用謂之鬼神，以妙用謂之神，以性情謂之乾。乾者萬物之始，故為天，為陽，為父，為君。

The Hexagram Statement of the Qian hexagram says: "Original, prosperous, beneficial, and upright." In ancient times, the sage first drew the Eight Trigrams, and the principle of the three elements—Heaven, Earth, and Humanity—was already complete within them. Later, they overlapped the Eight Trigrams in pairs to exhaust all changes in the world, so a hexagram requires six lines. When the Qian trigram is overlapped with itself, it forms the Qian hexagram. Qian refers to Heaven. The term "Heaven" refers to the physical body of Heaven, while "Qian" refers to the ceaseless nature of Heaven's movement. Qian means "strong and vigorous"—a dynamic and unceasing movement, which is called Qian. When speaking of Heaven in general, it is called "Dao." As stated in the Wenyan, "Even Heaven does not violate it," referring to this aspect. When speaking of Heaven separately, it is called "Heaven" in terms of form, "Emperor" in terms of sovereignty, "ghost and spirit" in terms of function, "spirit" in terms of its mysterious and unpredictable workings, and "Qian" in terms of its nature. Qian is the beginning of all things, so it is symbolized as Heaven, as Yang, as father, and as ruler.

元亨利貞謂之四德。元者萬物之始，亨者萬物之長，利者萬物之遂，貞者萬物之成。惟《乾》、《坤》有此四德，在他卦則隨事而變焉。故元專為善大，利主於正固，亨貞之體，各稱其事。四德之義，廣矣大矣。

The four characters "yuan", "heng", "li", and "zhen" are called the "four virtues" of the trigram Qian. "Yuan" signifies the origin of all things, "heng" represents the growth of all things, "li" denotes the fulfillment of all things in accordance with their nature, and "zhen" refers to the completion and fixed form of all things. Only the trigrams Qian and Kun fully possess these four virtues; in the other trigrams, the meanings of these four characters vary according to the specific matter being discussed. Therefore, in the compound trigrams, "yuan" specifically refers to the greatest good, "li" emphasizes adherence to the correct path, and the actual meanings of "heng" and "zhen" also depend on the particular matter under consideration. The significance contained within these four virtues is indeed both broad and profound.

初九，潛龍勿用。下爻為初。九，陽數之盛，故以名陽爻。理無形也，故假象以顯義。乾以龍為象。龍之為物，靈變不測，故以象乾道變化，陽氣消息，聖人進退。初九在一卦之下，為始物之端，陽氣方萌。聖人側微，若龍之潛隱，未可自用，當晦養以俟時。

The line statement of the first line of the Qian hexagram says, "The dragon is hidden and should not be used." The lowest line of a hexagram is called "Chu" (Initial). "Jiu" refers to the most vigorous number of the Yang force, so it is used to name a Yang line. The meaning itself has no form, so it must be made clear through symbolic images. The Qian hexagram takes the dragon as its symbolic image: the dragon is divine and changeable, unpredictable, which is exactly suitable for symbolizing the change of the Qian force, the waxing and waning of Yang energy, and the rise and retreat of the sage. The line "Chu Jiu" is at the very bottom of the hexagram, representing the beginning of all things. At this time, Yang energy is just beginning to stir. At this stage, the sage is still in a humble and inconspicuous position, like a dragon that is hidden and concealed. Therefore, one should not yet act rashly, but should conceal one's brilliance and cultivate virtue, waiting for the right opportunity.

九二，見龍在田，利見大人。田，地上也。出見於地上，其德已著。以聖人言之，舜之田漁時也。利見大德之君，以行其道。君亦利見大德之臣，以共成其功。天下利見大德之人，以被其澤。大德之君，九五也。乾坤純體，不分剛柔，而以同德相應。

The line statement of the second line of the Qian hexagram says: "The dragon appears on the field, advantageous to see a great man." "Field" refers to the surface of the earth. The dragon appearing on the surface indicates that its virtue has become evident. If we use a sage as an analogy, this is comparable to Shun plowing in the Li mountain and fishing in the Lei泽. At this time, a virtuous person benefits from meeting a great sage ruler, to promote his own way; the ruler also benefits from meeting a virtuous minister, to jointly achieve great deeds; the people also benefit from meeting this great virtuous person, to receive his grace. The "great virtuous ruler" mentioned here refers precisely to the nine in the fifth line of this hexagram. The Qian and Kun hexagrams have all six lines of the same type, without distinction of yin and yang, so the lines do not rely on yin and yang compatibility, but rather on the same virtue to respond to each other.

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

The line statement of the third line in the Qian hexagram says: "The superior man is diligent all day, and remains cautious at night, though in danger, there is no blame." This means that the superior man is constantly diligent from morning to night, remaining vigilant even at night, and although in a dangerous situation, there is no fault. The third line, although belonging to the position of "person" among the six lines, is already at the top of the lower trigram. It represents a person whose body has not yet left the lower position, but whose reputation has already become prominent. Using Shun as an analogy, this is equivalent to the time when his hidden virtue became known to the court. From morning to night, he does not slacken, always remaining cautious, so even if in a dangerous situation, he will not bring about calamity. Although his status is still in the lower position, his virtue as a ruler is already evident, and the people of the world will soon be drawn to him. The danger of this situation is evident. This line speaks of a sage's situation, but if there is no warning, what else is there to teach people? This is precisely the intention of the sage in composing the Book of Changes.

九四，或躍在淵，無咎。淵，龍之所安也。或，疑辭，謂非必也。躍不躍，惟及時以就安耳。聖人之動，無不時也。舜之歷試，時也。九五，飛龍在天，利見大人。進位乎天位也。聖人既得天位，則利見在下大德之人，與共成天下之事。天下固利見夫大德之君也。

The line statement of the fourth line of the Qian hexagram says: "Perhaps leap into the abyss, no blame." The abyss is where the dragon resides and finds security. "Perhaps" is a term expressing uncertainty, meaning it is not necessarily the case. Whether to leap or not depends on whether one can seize the opportunity to move to a secure position. The actions of the sage are always appropriate. Shun accepted the successive trials from Yao, which was in accordance with the right timing. The line statement of the fifth line says: "The dragon flies in the sky, advantageous to see the great man." This refers to the sage having attained the position of the Son of Heaven. Since the sage has obtained the heavenly position, it is advantageous to meet a great man of virtue in a lower position, and together accomplish the affairs of the world; the people also benefit from seeing this virtuous ruler.

上九，亢龍，有悔。九五者，位之極中正者。得時之極，過此則亢矣。上九至於亢極，故有悔也。有過則有悔。唯聖人知進退存亡而無過，則不至於悔也。用九，見群龍無首，吉。用九者，處乾剛之道，以陽居乾體，純乎剛者也。剛柔相濟為中，而乃以純剛，是過乎剛也。見群龍，謂觀諸陽之義，無為首則吉也。以剛為天下先，凶之道也。

The line statement of the topmost yao of the Qian hexagram says: "A dragon soaring high, there is regret." The ninth yao in the fifth position is one that occupies the extreme position and is also in the center and upright, thus it is at the peak of its time. If it goes beyond this, it becomes "soaring high" — exceeding the proper limit and losing its foundation. The topmost yao has reached the extreme of "soaring high," hence there is regret. Any mistake leads to regret; only the sage understands the proper time to advance or retreat, to preserve or let go, thus avoiding mistakes and not reaching the point of regret. The Qian hexagram also includes the term "use nine": "Seeing a group of dragons without a leader, it is auspicious." The term "use nine" refers to how one should use strength during the time of pure yang. A yang line in the Qian hexagram represents pure strength. Strength and flexibility in balance is called "center." Now, when all is strength, it is excessive strength. "Seeing a group of dragons" refers to observing the meaning of all the yang lines together: not competing for leadership leads to auspiciousness. Relying on strength to be ahead of all under heaven is a path that brings misfortune.

《彖》曰：大哉乾元！萬物資始乃統天。雲行雨施，品物流形。大明終始，六位時成，時乘六龍以御天。乾道變化，各正性命，保合太和，乃利貞。首出庶物，萬國咸寧。卦下之辭為彖。夫子從而釋之，通謂之彖。彖者，言一卦之義。故知者觀其彖辭，則思過半矣。大哉乾元，贊乾元始萬物之道大也。四德之元，猶五常之仁，偏言則一事，專言則包四者。萬物資始乃統天，言元也。乾元統言天之道也。天道始萬物，物資始於天也。雲行雨施，品物流形，言亨也。天道運行，生育萬物也。

The Commentary on the Judgment of the Qian hexagram says: "How great is the Qian Yuan! All things receive their beginning from it, and thus it governs heaven. Clouds move and rain spreads, and thus all things take form. The great brightness continues from beginning to end, and the six positions are established in due time. At each moment, the six dragons ride upon it to govern heaven. The way of Qian brings about change, each thing attains its proper nature and destiny, and thus maintains the great harmony, which brings benefit and uprightness. It leads all things, and thus all states are at peace." The statement attached to the name of the hexagram is called "Tuan." Confucius wrote an explanation of it, and together they are called "Tuan." The Tuan text explains the general meaning of the hexagram, so that those with insight can understand most of the meaning of the entire hexagram by grasping the Tuan text. "How great is the Qian Yuan" is a praise of the Qian Yuan, which represents the great way of creating all things. Among the four virtues, "Yuan" is like "Ren" among the five constant virtues: when spoken of separately, it is one of the four, but when spoken of together, it encompasses the other three. "All things receive their beginning, and thus it governs heaven" refers to "Yuan." "Qian Yuan" is a general term for the way of heaven: the way of heaven begins all things, and all things receive their beginning from heaven. "Clouds move and rain spreads, and thus all things take form" refers to "Heng," which speaks of the continuous operation of the way of heaven, nurturing all things.

大明天道之終始，則見卦之六位，各以時成。卦之初終，乃天道終始。乘此六爻之時，乃天運也。以御天，謂以當天運。乾道變化，生育萬物，洪纖高下，各以其類，各正性命也。天所賦為命，物所受為性。保合太和乃利貞，保謂常存，合謂常和，保合太和，是以利且貞也。天地之道，常久而不已者，保合太和也。天為萬物之祖，王為萬邦之宗。乾道首出庶物而萬匯亨，君道尊臨天位而四海從。王者體天之道，則萬國咸寧也。

Fully understanding the cyclical nature of the heavenly way allows one to see the positions of the six lines in a hexagram each taking their place according to the time. The journey of a hexagram from the first line to the top line is exactly the beginning and end of the heavenly way; following the time positions of these six lines is the movement and transformation of heaven. The phrase 'to govern heaven' means to make one's actions and movements exactly in harmony with the movement of heaven. 'The movement of the Qian trigram brings about changes, and each thing establishes its own nature and destiny' means that the movement of the Qian trigram spreads throughout, nurturing all things, and regardless of their size or status, each follows its own kind, establishing its own nature and destiny. What heaven gives is called 'destiny', and what things receive is called 'nature'. 'Preserving and harmonizing the great harmony, thus benefiting and maintaining correctness' means 'preserving' refers to maintaining it constantly without loss, and 'harmonizing' refers to always being in harmony. Being able to maintain the great harmony constantly and keep it harmonious, thus it is both 'beneficial' and 'correct'. The reason heaven and earth can continue endlessly is precisely due to this 'preserving and harmonizing the great harmony'. Heaven is the ancestor of all things, and the king is the leader of all states; the Qian trigram appears first among all things, bringing prosperity to all categories, and the king's way is exalted in the position of heaven, thus all under the four seas obey. If a ruler can embody the way of heaven, the whole world and all states will naturally be at peace.

《象》曰：天行健，君子以自強不息。卦下象解一卦之象，爻下象解一爻之象。諸卦皆取象以為法。乾道覆育之象至大，非聖人莫能體，欲人皆可取法也，故取其行健而已，至健固足以見天道也。君子以自強不息，法天行之健也。

The Great Image Commentary of the Qian hexagram says: "Heaven's movement is strong and unceasing; the superior man thus perseveres without ceasing." The image commentary attached to the hexagram name explains the overall image of the hexagram, while the image commentary attached to the line statement explains the image of that particular line. Each hexagram takes a natural phenomenon as a model for human conduct. The vast and nurturing influence of the Qian principle is so great that only a sage could fully express it. However, the Book of Changes is meant to be a standard for all people, so it selects only the aspect of "movement that is strong and unceasing." The ultimate strength and constancy of this movement already reveal the way of Heaven. "The superior man thus perseveres without ceasing" means he emulates the unceasing strength of Heaven's movement.

潛龍勿用，陽在下也。陽氣在下，君子處微，未可用也。見龍在田，德施普也。見於地上，德化及物，其施已普也。終日乾乾，反復道也。進退動息，必以道也。或躍在淵，進無咎也。量可而進，適其時則無咎也。飛龍在天，大人造也。大人之為，聖人之事也。亢龍有悔，盈不可久也。盈則變，有悔也。用九，天德不可為首也。用九，天德也。天德陽剛，復用剛而好先，則過矣。

The Small Image Commentary of the Qian hexagram explains each line. "A hidden dragon, not yet in use, indicates that the yang energy is still in a lower position. The gentleman is in a humble position and is not yet ready to act." "A dragon appears on the field, indicating that virtue is widely spread and the grace is universal." "All day long the dragon is diligent, indicating that movement and stillness, advancement and retreat, are all in accordance with the Way." "The dragon may leap in the abyss, indicating that when one advances, there will be no blame, for one judges oneself to be ready and thus acts at the right time." "The dragon flies in the heavens, indicating that the great man accomplishes great deeds, just as the sage does." "The dragon in exaltation brings regret, indicating that fullness cannot last long, so there is regret." "When all lines are nine, it shows the heavenly virtue; heavenly virtue is itself yang. If one continues to be overly strong and eager to lead, it becomes excessive."

《文言》曰：元者善之長也，亨者嘉之會也，利者義之和也，貞者事之乾也。他卦，《彖》、《象》而已，獨《乾》、《坤》更設《文言》以發明其義，推乾之道，施於人事。元亨利貞，乾之四德，在人則元者眾善之首也，亨者嘉美之會也，利者和合於義也，貞者乾事之用也。

The "Wenyan" section of the "Qian" hexagram says: "Yuan is the leader of goodness, Heng is the convergence of auspicious things, Li is the harmony of righteousness, and Zhen is the fundamental principle of action." The other hexagrams only have the Commentary on the Judgment and the Image Commentary, but the "Qian" and "Kun" hexagrams have an additional section called "Wenyan" to elaborate on their meanings, extending the principles of "Qian" and applying them to human affairs. The four virtues of "Qian" are Yuan, Heng, Li, and Zhen. When applied to people, "Yuan" represents the leader of all good qualities, "Heng" signifies the convergence of all auspicious things, "Li" means harmony with righteousness, and "Zhen" denotes the fundamental principle upon which actions are based.

君子體仁足以長人，體法於乾之仁，乃為君長之道，足以長人也。體仁，體元也。比而效之謂之體。嘉會足以合禮，得會通之嘉，乃合於禮也。不合禮則非理，豈得為嘉？非理安有亨乎？利物足以和義，和於義乃能利物。豈有不得其宜，而能利物者乎？貞固足以乾事。貞固所以能乾事也。君子行此四德者，故曰“乾：元亨利貞。”行此四德，乃合於乾也。

The Wenyan continues: "A gentleman embodies benevolence and thus can be a leader to others." — Embodiment of the benevolence of Qian is the way to be a leader, sufficient to be the head of the people. What is called "embodiment of benevolence" is to manifest the "original principle" ("Yuan"). By comparing and imitating it, it is called "embodiment." "A harmonious gathering is sufficient to conform to propriety." — Only when one attains the harmonious and flourishing meeting can one conform to propriety; if it does not conform to propriety, how can it be called "harmonious"? How can it be prosperous if it is not in accordance with propriety? "Benefiting things is sufficient to harmonize with righteousness." — One must first harmonize with "righteousness" before benefiting all things; how can there be a proper way of benefiting all things if the conduct is improper? "Being firm and upright is sufficient to accomplish affairs." — Being upright and firm, thus one can accomplish things. "A gentleman who practices these four virtues is thus said 'Qian: Yuan, Heng, Li, Zhen.'" — A gentleman who can practice these four virtues is thus in harmony with the way of Qian.

初九曰潛龍勿用，何謂也？子曰：龍德而隱者也。不易乎世，不成乎名，遁世無悶，不見是而無悶，樂則行之，憂則違之，確乎其不可拔，潛龍也。自此以下，言乾之用，用九之道也。初九陽之微，龍德之潛隱，乃聖賢之在側陋也。守其道，不隨世而變；晦其行，不求知於時；自信自樂，見可而動，知難而避，其守堅不可奪，潛龍之德也。

The Wenyan asks: "What does 'the first nine says 'the dragon is hidden and not used' mean?" Confucius answers: "This refers to a person who possesses the virtue of a dragon but remains hidden and does not act. He does not change himself due to the world's customs, does not seek external fame; he hides away without being troubled, and is not troubled even if not recognized. He acts when appropriate and withdraws when not; his conduct is firm and nothing can move him — this is the virtue of the hidden dragon." From here on, it discusses the application of the Qian trigram, that is, the principle of "all nines." The first nine represents the time when the yang energy is the weakest, and the dragon's virtue is hidden and concealed, just as a sage or virtuous person is still in a humble position. He holds fast to his way, not changing with the world's trends; he conceals his actions, not seeking recognition in his time; he is confident in himself and finds joy within; he acts only when he sees it is feasible, and withdraws when he knows it is difficult; this conduct is firm and cannot be taken away — this is the virtue of the hidden dragon.

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。以龍德而處正中者也。在卦之正中，為得正中之義。庸信庸謹，造次必於是也。既處無過之地，則唯在閒邪。邪既閒，則誠存矣。善世而不伐，不有其善也。德博而化，正己而物正也。皆大人之事，雖非君位，君之德也。

The Wenyan asks: "What does 'Seeing a dragon in the field, advantageous to meet a great man' mean?" Confucius answers: "This refers to a person who possesses the virtue of a dragon and resides in the central position. In ordinary speech, he speaks with sincerity; in ordinary actions, he acts with caution. He guards against evil thoughts to preserve the sincerity of his inner self. He does good for the world without boasting, and his virtue is broad and can influence others. The Book of Changes says, 'Seeing a dragon in the field, advantageous to meet a great man,' which indicates possessing the virtue of a ruler." The second line (Nine in the Second) is a person who has the virtue of a dragon and is in the central position: it resides in the central position of the lower trigram, thus having the meaning of 'being in the correct central position.' Speaking with sincerity in ordinary speech and acting with caution in ordinary actions means that even in haste or urgency, he maintains this. Since he is already in a position without fault, the remaining effort is to guard against evil thoughts; once evil thoughts are prevented, sincerity is preserved. 'Doing good for the world without boasting' means not claiming the good as his own; 'broad virtue that influences others' means that by rectifying himself, others naturally become rectified. These are the deeds of a great man—he has not yet attained the position of a ruler, but already possesses 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。

The Wenyan asks: "What does the line 'The superior man is diligent day and night, ever cautious at night, though in danger, there is no blame' mean?" Confucius answers: "The superior man's effort lies in cultivating virtue and managing his undertakings. Inner sincerity and trustworthiness are used to cultivate virtue; refining speech and establishing sincerity are used to maintain his undertakings. Knowing the goal and striving to reach it, such a person can discuss the subtle signs of things; knowing the limit and truly stopping there, such a person can uphold righteousness together. Therefore, he remains humble when in high position and not anxious when in low position, so he is diligent without slack, always alert, and though in peril, he incurs no blame."

三居下之上，而君德已著，將何為哉？唯進德修業而已。內積忠信，所以進德也。擇言篤志，所以居業也。知至至之，致知也。求知所至而後至之，知之在先，故可與幾，所謂“始條理者知之事也”。知終終之，力行也。既知所終，則力進而終之，守之在後，故可與存義，所謂“終條理者聖之事也”。此學之始終也。君子之學如是，故知處上下之道而無驕憂，不懈而知懼，雖在危地而無咎也。

Nine in the Third is located at the top of the lower trigram, and when the ruler's virtue and reputation are already evident, what should be done then? Only to cultivate virtue and perfect one's achievements. Accumulating loyalty and trust within is the way to cultivate virtue; choosing words carefully and establishing a firm will is the way to maintain one's achievements. "Knowing the end and reaching it" refers to "attaining knowledge": first seeking to understand the goal, then truly reaching it, with knowledge leading the way, so one can discuss "the subtle and initial" with him, which is what Mencius says in "The Lower Chapter of the Wan Zhang" that "beginning to discern order is the task of the wise." "Knowing the end and reaching it" refers to "diligent practice": once the destination is known, one must strive to achieve it fully, with perseverance following, so one can together uphold righteousness, which is what Mencius says that "completing the discernment of order is the task of the sages." Together, these two sentences represent the entire process of learning. Since the gentleman's learning is like this, he understands how to behave in both high and low positions, not arrogant in high position and not anxious in low position; diligent and unremitting yet mindful of caution, thus even when in a dangerous situation, there will be no mistakes.

九四曰或躍在淵，無咎，何謂也？子曰：上下無常，非為邪也。進退無恆，非離群也。君子進德修業，欲及時也，故無咎。或躍或處，上下無常；或進或退，去就從宜；非為邪枉，非離群類，進德修業，欲及時耳。時行時止，不可恆也，故云或。深淵者，龍之所安也。在淵謂躍就所安。淵在深而言躍，但取進就所安之義。或，疑辭，隨時而未可必也。君子之順時，猶影之隨形，可離非道也。

The Wenyan asks: "What does 'or leap in the abyss, without blame' mean?" Confucius answers: "It is not that there is no fixed time for going up or down, nor is it that one does wrong things. It is not that there is no fixed time for advancing or retreating, nor is it that one wants to leave the group. A gentleman advances his virtue and cultivates his deeds in order to keep pace with the right time, so there is no blame." Either leaping or staying still is "no fixed time for going up or down"; either advancing or retreating, going or staying depends on whether it is appropriate, which is "no fixed time for advancing or retreating." This is not for wrongdoing, nor is it to leave the group, but simply to advance virtue and keep pace with the right time. When it is appropriate to act, act; when it is appropriate to stop, stop. It is impossible to fix it as a constant pattern, so the line statement uses the word "or." The abyss is where the dragon rests; "in the abyss" means to leap up to reach its resting place. The abyss is originally deep, but it says "leap" just to indicate the meaning of advancing to reach the proper place. "Or" is a word indicating uncertainty, meaning it is determined at the right time and cannot be predetermined. A gentleman follows the right time, like a shadow following the form closely—something that can be separated for a moment is not the way.

九五曰飛龍在天，利見大人，何謂也？子曰：同聲相應，同氣相求，水流溼，火就燥，雲從龍，風從虎，聖人作而萬物睹。本乎天者親上，本乎地者親下，則各從其類也。人之與聖人，類也。五以龍德升尊位，人之類莫不歸仰，況同德乎？上應於下，下從於上，同聲相應，同氣相求也。流溼就燥，從龍從虎，皆以氣類，故聖人作而萬物皆睹。上既見下，下亦見上。

The Wenyan asks: "What does 'A dragon soars in the sky, advantageous to see a great man' mean?" Confucius answered: "Sounds of the same kind respond to each other; the same kind of breath seeks each other. Water flows to the moist place, fire burns in the dry place, clouds follow the dragon, and wind follows the tiger. When a sage arises, all things look up to him. Whatever is based on heaven is attached to above; whatever is based on earth is attached to below—each follows its own kind. Common people and sages are originally of the same kind. The Nine in the Fifth, with the virtue of a dragon, ascends to the exalted position; there is no one of the same kind who does not turn his heart toward him, let alone those with the same virtue. The superior person's influence reaches the inferior, and the inferior follows the superior. This is called 'sounds of the same kind respond to each other, breath of the same kind seek each other.' Water flowing to the moist place, fire burning in the dry place, clouds following the dragon, wind following the tiger, are all due to the influence of similar nature. Therefore, when a sage arises, all things are able to look up to him. The superior person sees the virtuous below, and the people below see the sage above."

物，人也，古語云人物物論，謂人也。《易》中“利見大人”，其言則同，義則有異。如《訟》之利見大人，謂宜見大德中正之人，則其辯明，言在見前。《乾》之二五，則聖人既出，上下相見，共成其事，所利者見大人也，言在見後。本乎天者，如日月星辰。本乎地者，如蟲獸草木。陰陽各從其類，人物莫不然也。

The character "wu" in "wu wu du" actually refers to human beings. Ancient sayings such as "ren wu" and "wu lun" use the character "wu" to mean people. The phrase "li jian da ren" appears repeatedly in the Zhou Yi, but its meaning varies depending on the context. For example, in the statement "li jian da ren" from the Gou hexagram, it refers to people involved in a lawsuit who should seek out a person of great virtue and uprightness, so that right and wrong can be clearly discerned. This refers to the situation before the act of seeing. In contrast, the "li jian da ren" in the Qian hexagram's Nine in the Second and Nine in the Fifth refers to a situation where sages have already emerged, and people and the sage meet and work together to achieve great things. The benefit lies in the act of seeing itself. The phrase "ben hu tian zhe" refers to things originating from heaven, such as the sun, moon, and stars; "ben hu di zhe" refers to things originating from earth, such as insects, animals, plants, and trees. Yin and Yang each follow their own kind, and people and things are no different in this regard.

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。九居上而不當尊位，是以無民無輔，動則有悔也。潛龍勿用，下也。此以下言乾之時。勿用，以在下未可用也。見龍在田，時舍也。隨時而止也。

The Wenyan asks: "What does 'the dragon in exaltation has regret' mean?" Confucius answers: "He has a high status but no actual position, a high position but no people, and the virtuous are below but do not assist him, so any action brings regret." The upper ninth line has a yang line at the top, but it is not in a noble position, so it has neither people to govern nor virtuous helpers. Any movement brings regret. The following passage discusses the "time" of Qian. "The dragon remains hidden and should not be used" refers to being in a low position, so the time has not yet arrived. "The dragon appears in the field" refers to "resting," pausing at this step according to the situation.

終日乾乾，行事也。進德修業也。或躍在淵，自試也。隨時自用也。飛龍在天，上治也。得位而行上之治也。亢龍有悔，窮之災也。窮極而災至也。乾元用九，天下治也。用九之道，天與聖人同，得其用則天下治也。

"Always diligent in heaven's virtue, this is the way of action." The actions taken are those that enhance virtue and cultivate achievements. "Perhaps leaping from the depths, this is self-testing." With the right timing, one tries to display one's abilities. "The dragon soars in the sky, this is ruling above." Having attained the position of a ruler, one governs the world with authority. "The dragon reaches its peak, and regret follows." When one reaches the extreme, calamity comes. "Heavenly origin employs the nine, and the world is governed." The principle of 'using the nine' is consistent between heaven and the sage; by mastering the balance of firmness without being overly dominant, the world is properly governed.

潛龍勿用，陽氣潛藏。此以下言乾之義。方陽微潛藏之時，君子亦當晦隱，未可用也。見龍在田，天下文明。龍德見於地上，則天下見其文明之化也。終日乾乾，與時偕行。隨時而進也。或躍在淵，乾道乃革。離下位而升上位，上下革矣。飛龍在天，乃位乎天德。正位乎上，位當天德。亢龍有悔，與時偕極。時既極，則處時者亦極矣。

The "Wenyan" section explains each line from the perspective of "meaning." "A hidden dragon does not act; yang energy is hidden and concealed" — at a time when yang energy is weak and concealed, the gentleman should also remain hidden and not act, for the time is not yet ripe for action. "A dragon appears on the field, and the world becomes civilized" — when the virtue of the dragon is manifested on the ground, the world sees its bright and enlightening teachings. "All day long, the dragon toils diligently, moving in harmony with the times" — constantly advancing in accordance with the changing circumstances. "The dragon may leap in the abyss, and the principle of heaven brings about transformation" — leaving the lower position to ascend to the upper position, thus bringing about a change between upper and lower. "The dragon flies in the sky, occupying the position of heavenly virtue" — being properly situated in the upper position, which is in harmony with heavenly virtue. "An exalted dragon incurs regret, moving in harmony with the extreme of the times" — when the times have reached their extreme, the person in that situation also reaches the extreme.

乾元用九，乃見天則。用九之道，天之則也。天之法則謂天道也。或問：《乾》之六爻皆聖人之事乎？曰：盡其道者聖人也。得失則吉凶存焉，豈特《乾》哉？諸卦皆然也。乾元者，始而亨者也。又反覆詳說以盡其義。既始則必亨，不亨則息矣。利貞者，性情也。乾之性情也。既始而亨，非利貞其能不息乎？

"The principle of 'All Nines' in the Qian hexagram reveals the heavenly principle." The principle of 'All Nines' is precisely the rule of heaven; what is meant by the heavenly principle is the way of heaven. Someone asks: Are all the six lines of the Qian hexagram about the sage? The answer is: Those who fully realize the principle of this line are the sages. Whether one can achieve it or not determines the fortune or misfortune; how could it be that only the Qian hexagram is like this? All hexagrams are like this. The Wenyan text then elaborates repeatedly to exhaust the meaning of Qian. "Qian Yuan is the beginning and then follows the process of being harmonious." Once the process begins, it must necessarily be harmonious; if it is not harmonious, the vital energy will cease. "Beneficial uprightness is the nature and disposition." This refers to the nature of Qian: having begun and being harmonious, how could it continue to generate and sustain itself without relying on 'beneficial' and 'upright'?

乾始能以美利利天下，不言所利，大矣哉！乾始之道，能使庶類生成，天下蒙其美利，而不言所利者，蓋無所不利，非可指名也。故贊其利之大曰：“大矣哉！”大哉乾乎！剛、健，中、正，純、粹，精也。

The Wenyan says: "The Qian trigram first gives rise to the principle of benefiting all under heaven with beauty and advantage, without specifying what is beneficial, how great it is!" — The Qian trigram represents the origin of all things, enabling all beings to flourish and the whole world to benefit from its beauty and advantage. Yet it does not specify what exactly is beneficial, because it benefits everything without exception, making it impossible to list them all. Therefore, the Wenyan praises its great benefit, saying, "How great is the Qian!" It then continues, "How great is the Qian! It is strong and vigorous, upright and just, pure and refined, and refined to the highest degree."

六爻發揮，旁通情也。時乘六龍，以御天也。雲行雨施，天下平也。大哉，贊乾道之大也。以剛、健、中、正、純、粹六者，形容乾道。精謂六者之精極。以六爻發揮旁通，盡其情義。乘六爻之時以當天運，則天之功用著矣。故見雲行雨施，陰陽溥暢，天下和平之道也。

The Wenyan continuation says: "Six lines are unfolded, expressing the circumstances of the matter. The time rides on six dragons, governing the heavens. Clouds move and rain spreads, bringing peace to the world." "Great indeed" is a praise of the grandeur of the Qian (Heaven) Dao. Using the six characters of strength, vigor, center, uprightness, purity, and refinement to describe the Qian Dao, and "precision" refers to the attainment of the utmost in these six aspects. By unfolding and elaborating the six lines, the circumstances and profound meanings of the Qian Dao are fully explained. Riding on the appropriate positions of the six lines to govern the heavenly movement, the function of heaven is revealed; thus, one can see clouds moving and rain spreading, with yin and yang universally flowing, which is the principle of peace throughout the world.

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。德之成，其事可見者行也。德成而後可施於用。初方潛隱未見，其行未成。未成，未著也，是以君子弗用也。

The Wenyan says: "The superior man cultivates virtue as his conduct, which is visible day by day. 'Potency' refers to something hidden and not yet seen, and though it is being practiced, it has not yet matured. Therefore, the superior man does not employ it." After virtue is cultivated, when it is applied to specific matters and becomes visible to all, it is called "conduct." Only after virtue is cultivated can it be put into practice. The initial line is at the stage of concealment and not yet revealed, and its "conduct" has not yet taken shape. What is meant by "not yet matured" is that it is not yet prominent; therefore, the superior man does not employ it at this time.

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。聖人在下，雖已顯而未得位，則進德修業而已。學、聚、問、辨，進德也。寬居、仁行，修業也。君德已著，利見大人，而進以行之耳。進居其位者，舜、禹也。進行其道者，伊、傅也。

The Wenyan also says: "A gentleman studies to accumulate knowledge, asks questions to discern right and wrong, lives with broad-mindedness, and acts with benevolence. The Book of Changes says, 'A dragon appears in the field, advantageous to meet a great man,' which refers to the virtue of a ruler." When the sage was still in a low position, although his virtue and reputation had already become evident but he had not yet obtained the corresponding position, he could only work on cultivating his virtue and perfecting his achievements. Using study to accumulate knowledge and using inquiry to discern right and wrong is called "advancing virtue"; living with broad-mindedness and acting with benevolence is called "cultivating one's career." Since the virtue of a ruler has become evident, it is said "advantageous to meet a great man," meaning further promoting this virtue. Those who later attained the position of ruler were Shun and Yu; those who further promoted their way in the present age were Yi Yin and Fu Yue.

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。三重剛，剛之盛也。過中而居下之上，上未至於天，而下已離於田，危懼之地也。因時順處，乾乾兢惕以防危，故雖危而不至於咎。君子順時兢惕，所以能泰也。

The Wenyan says: "Nine in the Third is strong but not in the center, not above Heaven, not below the field, thus it strives diligently according to the time and remains vigilant, so although in danger, there is no blame." Nine in the Third, with a yang line in a yang position, is strong upon strong, reaching the height of strength. It has passed beyond the center of the lower trigram and is at the top of the lower trigram, not yet reaching the position of Heaven above, and already having left the position of the field below. This is a situation that causes concern. Only by following the situation and acting in accordance with reason, being diligent and cautious in preventing danger, can one be in danger without causing blame. The gentleman adapts to the situation and remains ever vigilant, which is why he can turn danger into safety.

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。四不在天，不在田而出人之上矣，危地也。疑者未決之辭。處非可必也，或進或退，唯所安耳，所以無咎也。

The Wenyan says: "Nine in the Fourth is heavy with strong yang but not in the center. It is not in the position of Heaven, not in the position of the fields, and not in the position of people, hence it is called 'or.' 'Or' means doubt, hence there is no blame." Nine in the Fourth is neither in the position of Heaven, nor in the position of the fields, and has already gone beyond the position of people, which is a dangerous place. "Doubt" refers to an undetermined state. Being in such a position, nothing can be predetermined; one may advance or retreat, but only seeks to reach a secure place, hence there is no fault.

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？大人與天地日月四時鬼神合者，合乎道也。天地者道也，鬼神者造化之跡也。聖人先於天而天同之，後於天而能順天者，合於道而已。合於道，則人與鬼神豈能違也？

The Wenyan says: "The so-called Great Person, his virtue harmonizes with heaven and earth, his radiance harmonizes with the sun and moon, his order harmonizes with the four seasons, and his fortune and misfortune harmonize with ghosts and spirits. He acts before the heavenly timing and heaven does not contradict him; he acts after the heavenly timing and still reverently follows the heavenly command. Even heaven does not contradict him, how much less would people or ghosts and spirits?" The Great Person is able to harmonize with heaven, earth, sun, moon, four seasons, and ghosts and spirits because he follows the Dao. Heaven and earth are the manifestation of the Dao, and ghosts and spirits are the traces left by the workings of creation. The sage moves ahead of heaven and heaven follows him; he moves behind heaven and still conforms to heaven's will. This is simply because he follows the Dao. If he follows the Dao, how could people or ghosts and spirits contradict him?

亢之為言也，知進而不知退，知存而不知亡，知得而不知喪。其唯聖人乎！知進退存亡而不失其正者，其唯聖人乎！極之甚為亢。至於亢者，不知進退存亡得喪之理也。聖人則知而處之，皆不失其正，故不至於亢也。

The Wenyan says: "What is meant by 'excess' is that one only knows to advance but not to retreat, only knows to preserve but not to perish, only knows to gain but not to lose. Those who do not do this, perhaps only the sages can avoid it! Those who understand the proper measure of advance and retreat, preservation and destruction, gain and loss, and remain always upright, perhaps only the sages can do so!" To reach the extreme of excess is called "excess." All those who reach this point of excess do not understand the principles of advance and retreat, preservation and destruction, gain and loss. The sages, however, understand these principles and act accordingly, never losing their uprightness, so they do not fall into excess.

《坤》：元，亨，利，牝馬之貞。坤，乾之對也。四德同，而貞體則異。乾以剛固為貞，坤則柔順而貞。牝馬柔順而健行，故取其象曰牝馬之貞。君子有攸往，君子所行柔順而利且貞，合坤德也。先迷，後得，主利。陰，從陽者也，待唱而和。陰而先陽，則為迷錯，居後乃得其常也。主利，利萬物則主於坤，生成皆地之功也。臣道亦然，君令臣行，勞於事者臣之職也。

The Hexagram Statement of the Hexagram Kūn says: "Original, prosperous, advantageous, the virtue of the female horse." Kūn is the opposite of Qian, and it possesses the four virtues just as Qian does, but the nature of "virtue" (zhēn) differs: Qian's virtue is characterized by firm strength, while Kūn's virtue is characterized by flexibility and compliance. The female horse is gentle and compliant, yet it continues to move forward constantly, so it is used as an image, referred to as "the virtue of the female horse." The Hexagram Statement also says, "The gentleman has a course of action." — The gentleman's actions are flexible and advantageous, and they conform to the virtue of Kūn. It also says, "Firstly, one is lost; afterwards, one attains benefit, and this is advantageous." — Yin follows Yang; it waits for Yang to lead and then responds. If Yin acts before Yang, it becomes confused and disorderly; only by following after is it in accordance with its proper way. The term "advantageous" refers to the fact that benefiting all things is the responsibility of Kūn: the growth and accomplishment of all things are due to the merit of the earth. The way of a minister is also like this: the sovereign issues orders, and the minister carries them out; it is the minister's duty to labor in affairs.

西南得朋，東北喪朋，安貞，吉。西南陰方，東北陽方。陰必從陽，離喪其朋類，乃能成化育之功，而有安貞之吉。得其常則安，安於常則貞，是以吉也。《彖》曰：至哉坤元！萬物資生，乃順承天。坤厚載物，德合無疆。資生之道，可謂大矣。乾既稱大，故坤稱至。至義差緩，不若大之盛也。聖人於尊卑之辨，謹嚴如此。萬物資乾以始，資坤以生，父母之道也。順承天施，以成其功，坤之厚德，持載萬物，合於乾之無疆也。

The Hexagram Statement says: "In the Southwest you gain friends, in the Northeast you lose friends. If you remain steadfast in the correct path, it is auspicious." The Southwest is the direction of yin, and the Northeast is the direction of yang. Yin must follow yang, and must be willing to leave and abandon its own kind in order to accomplish the function of nurturing all things, thus attaining auspiciousness through steadfastness in the correct path. To possess one's constant way is to be secure, and to be secure in the constant way is to be upright, hence auspicious. The Commentary on the Judgment of the Hexagram of Earth says: "How profound is the virtue of Earth! All things rely on it for their birth, and it follows and supports Heaven. Earth bears all things with its profound virtue, and its virtue is boundless." The principle by which all things are born through it can be said to be grand. Since Heaven has already used the word "great" to commend it, Earth uses the word "profound." The meaning of "profound" is somewhat gentle, unlike "great" which is more exalted. The sages distinguish between respect and subordination with such meticulousness. All things rely on Heaven for their beginning and on Earth for their growth, which is precisely the respective roles of parents. Earth follows and supports Heaven's giving, thus accomplishing its deeds; Earth's profound virtue supports all things, which harmonizes perfectly with Heaven's boundless virtue.

含弘光大，品物咸亨。牝馬地類，行地無疆；柔順利貞，君子攸行。以含、弘、光、大四者形容坤道，猶乾之剛、健、中、正、純、粹也。含，包容也。弘，寬裕也。光，昭明也。大，博厚也。有此四者，故能成承天之功，品物咸得亨遂。取牝馬為象者，以其柔順而健行，地之類也。行地無疆，謂健也。乾健坤順，坤亦健乎？曰：非健何以配乾？未有乾行而坤止也。其動也剛，不害其為柔也。柔順而利貞，乃坤德也，君子之所行也。君子之道合坤德也。

The Commentary on the Judgment continues: "Containing and embracing, radiating brightness and vastness, all things are harmonious and prosperous. The female horse belongs to the earth, moving across the earth without limit; its flexibility, smoothness, and steadfast virtue enable the gentleman to proceed." Here, the four characters "contain," "embrace," "radiate brightness," and "vastness" describe the nature of the Earthly Principle, just as the six characters "strong," "vigor," "center," "uprightness," "pure," and "refined" describe the nature of the Heaven Principle. "Contain" means inclusiveness, "embrace" means generosity, "radiate brightness" means illumination, and "vastness" means breadth and depth. Possessing these four qualities, it can accomplish the task of supporting Heaven, enabling all things to be harmonious and prosperous. The image of the female horse is chosen because it is flexible and yet capable of vigorous movement, belonging to the category of the earth; "moving across the earth without limit" refers precisely to its vigor. Someone might ask: "Heaven is vigorous, Earth is yielding; can Earth also be considered vigorous?" The answer is: Without vigor, how could it be paired with Heaven? There has never been a situation where Heaven is in motion while Earth remains still. When Earth moves, it is vigorous, but this does not contradict its fundamental yielding nature. Yielding, smooth, and upright, this is the virtue of Earth, which is also the virtue that the gentleman should practice; the way of the gentleman is precisely in harmony with the virtue of Earth.

先迷失道，後順得常。西南得朋，乃與類行；東北喪朋，乃終有慶。安貞之吉，應地無疆。乾之用，陽之為也。坤之用，陰之為也。形而上曰天地之道，形而下曰陰陽之功。先迷後得以下，言陰道也。先唱則迷失陰道，後和則順而得其常理。西南陰方，從其類，得朋也。東北陽方，離其類，喪朋也。

The Commentary on the Judgment says: "First losing the way, then following to attain the constant. In the southwest one gains companions, thus proceeding with one's kind; in the northeast one loses companions, yet ultimately attains good fortune. The auspiciousness of maintaining sincerity arises because the earth has no boundaries." The function of Qian is the action of yang; the function of Kun is the action of yin. In terms of the ultimate reality, it is called the way of heaven and earth; in terms of the physical world, it is called the workings of yin and yang. From "first losing then gaining" onwards, it discusses the workings of yin: rushing ahead to lead causes the loss of yin's path; following afterwards in harmony leads to proceeding in accordance with the constant. The southwest is the direction of yin, following one's own kind, hence it is said "gaining companions"; the northeast is the direction of yang, departing from one's own kind, hence it is said "losing companions."

離其類而從陽，則能成生物之功，終有吉慶也。與類行者本也，從於陽者用也。陰體柔躁，故從於陽則能安貞而吉，應地道之無疆也。陰而不安貞，豈能應地之道。《彖》有三無疆，蓋不同也。“德合無疆”，天之不已也。“應地無疆”，地之無窮也。“行地無疆”，馬之健行也。

To leave one's own kind and follow the Yang, one can accomplish the function of nurturing all things and ultimately achieve auspiciousness. To follow one's own kind is the nature of Yin; to follow Yang is the function of Yin. Yin is by nature weak and restless, so only by following Yang can it remain on the correct path and gain auspiciousness, corresponding with the boundless nature of the Earth's way. If Yin cannot remain on the correct path, how could it correspond with the way of the Earth? The "Commentary on the Judgment" of the "Book of Changes" contains three instances of "wujiang" (without boundaries): "de he wujiang" refers to the ceaseless movement of Heaven, "ying di wujiang" refers to the boundless expanse of Earth, and "xing di wujiang" refers to the tireless journey of a horse.

《象》曰：地勢坤，君子以厚德載物。坤道之大猶乾也，非聖人孰能體之？地厚而其勢順傾，故取其順厚之象，而云地勢坤也。君子觀坤厚之象，以深厚之德，容載庶物。初六，履霜，堅冰至。陰爻稱六，陰之盛也。八則陽生矣，非純盛也。陰始生於下，至微也。聖人於陰之始生，以其將長，則為之戒。陰之始凝而為霜，履霜則當知陰漸盛而至堅冰矣。猶小人始雖甚微，不可使長，長則至於盛也。

The Great Image of the Earth (Kun) says: "The earth's nature is to be yielding, and the gentleman follows this by cultivating a broad and deep virtue to carry all things." The grandeur of the Earth's path is no different from that of the Heaven's path; only a sage could fully embody it. The earth is profound and its terrain is continuous and follows the natural flow, thus taking the image of being yielding and profound, which is expressed as "The earth's nature is to be yielding." The gentleman observes this profound nature of the earth and thus cultivates a deep virtue to embrace and support all things. The line statement of the first line (Initial Six) says: "Treading on frost, the firm ice comes." A yin line is called "Six" because six represents the fullness of yin; if it were "Eight," yang would already be present, and thus it would not be pure yin. Yin energy first arises at the lower position, and it is extremely weak. The sage, upon sensing the initial emergence of yin, warns in advance because it is about to grow. Yin energy first condenses into frost; once one treads on frost, one should know that yin will gradually increase until it becomes firm ice. This is like small people who, although initially very weak, must not be allowed to grow unchecked; once they do, they will reach a point where their power becomes uncontrollable.

《象》曰：履霜堅冰，陰始凝也；馴致其道，至堅冰也。陰始凝而為霜，漸盛則至於堅冰。小人雖微，長則漸至於盛，故戒於初。馴謂習，習而至於盛，習因循也。六二，直、方、大，不習無不利。二，陰位在下，故為坤之主，統言坤道中正在下，地之道也。以直方大三者形容其德用，盡地之道矣。由直、方、大，故不習而無所不利。不習謂其自然，在坤道則莫之為而為也，在聖人則從容中道也。

The Small Image Commentary says: "Walking on frost, firm ice forms, for the Yin begins to condense; gradually following the path, it becomes firm ice." Yin energy initially condenses into frost, and as it grows stronger, it becomes firm ice. Small people are currently weak, but if they grow stronger, they will gradually gain power, so one must be cautious from the beginning. "Gradually" means habituation, and if one continues in this way, it will eventually become powerful. "Habituation" also refers to following the same path without change. The line statement of the second line says: "Straight, square, great, without habituation there is no disadvantage." The second line, with a Yin line in a Yin position and in the middle of the lower trigram, is the main line of the Kun hexagram. In summary, the way of the Kun is upright and resides in the lower position, which is exactly the way of the earth. Using the three words "straight," "square," and "great" to describe its virtue and function, the way of the earth is fully explained. Because it is straight, square, and great, it does not need to be forced or practiced to be beneficial. "Without habituation" means it comes naturally. In the way of the Kun, there is no action but naturally there is achievement; in the way of the sage, there is calmness and naturally it conforms to the middle path.

直、方、大，孟子所謂至大至剛以直也。在坤體，故以方易剛，猶貞加牝馬也。言氣，則先大。大，氣之體也。於坤，則先直方，由直方而大也。直方大足以盡地道，在人識之耳。乾坤純體，以位相應。二，坤之主，故不取五應，不以君道處五也。乾則二五相應。

"The terms 'straight, square, and great' correspond to the description of 'the most vast and firm, with straightness' in Mencius' 'Gong Sun Chou Shang.' Here, since we are discussing the hexagram of Earth (Kun), the term 'firmness' is replaced with 'squareness,' just as the character 'Zhen' (uprightness) has the image of a female horse added to it. In Mencius' discussion of the vital energy, he begins with 'greatness' because 'greatness' is the essential nature of the vital energy; however, in the case of the Earth hexagram, it begins with 'straightness' and 'squareness,' which lead to 'greatness.' The three qualities of straightness, squareness, and greatness are sufficient to explain the nature of the Earth path, and the rest is for people to recognize and experience on their own. The hexagrams of Heaven (Qian) and Earth (Kun) each have six lines all of the same type, and they are only arranged according to their positions. The second line is the main line of the Earth hexagram, so here it does not take the meaning of corresponding with the fifth line, because the Earth hexagram does not place the fifth position as a ruler position; in contrast, the Heaven hexagram does have the second and fifth lines corresponding."

《象》曰：六二之動，直以方也。不習無不利，地道光也。承天而動，直以方耳，直方則大矣。直方之義，其大無窮，地道光顯，其功順成。豈習而後利哉？六三，含章可貞，或從王事，無成有終。三居下之上，得位者也。為臣之道，當含晦其章美，有善則歸之於君，乃可常而得正。上無忌惡之心，下得柔順之道也。可貞謂可貞固守之，又可以常久而無悔咎也。或從上之事，不敢當其成功，惟奉事以守其終耳。守職以終其事，臣之道也。

The Small Image Commentary says: "The movement of line six in the second is upright and square. Without practice, there is no disadvantage, for the earth's path shines brightly." The earth supports and follows the heavens, moving only upright and square. Being upright and square naturally leads to greatness. The meaning of uprightness and squareness is boundless; the earth's path thus shines brightly, and its achievements are in harmony with the way, so there is no need for forced practice to bring benefit. The line statement of line six in the third says: "Contain virtue, be firm and constant, sometimes follow the king's affairs, without taking credit for success, yet have a proper conclusion." Line six in the third is at the top of the lower trigram, and is a properly positioned line. As a subject, one should conceal one's virtue and talents, and when good deeds are done, attribute them to the sovereign. In this way, one can maintain long-term stability and follow the right path: not arousing the sovereign's suspicion or dislike, and maintaining a gentle and yielding attitude towards the people. "Can be firm and constant" means one can firmly hold to this principle, and maintain it without regret or misfortune. Sometimes one may follow the sovereign in affairs, but does not take credit for success, only carrying out the task to the end. To fulfill one's duties and complete tasks properly from beginning to end is the way of a subject.

《象》曰：含章可貞，以時發也。夫子懼人之守文而不達義也，又從而明之：言為臣處下之道，不當有其功善，必含晦其美，乃正而可常；然義所當為者，則以時而發，不有其功耳。不失其宜，乃以時也，非含藏終不為也。含而不為，不盡忠者也。

The Small Image Commentary says: "Contain virtue and be steadfast in uprightness, for it is appropriate to act at the right time." Confucius feared that people might be confined to the literal meaning and fail to understand the principles, so he further explained: the principle for a subject or someone in a lower position is not to claim the merit of good deeds as one's own, but to keep one's virtue hidden. This is both proper and enduring. However, any action that is morally right should still be carried out at the appropriate time, but without claiming the credit. What is meant by "at the right time" is to act in a proper manner, not to always conceal and never act. If one only knows concealment and does nothing, then that person is not truly loyal.

或從王事，知光大也。《象》只舉上句解義，則並及下文，他卦皆然。或從王事，而能無成有終者，是其知之光大也。唯其知之光大，故能含晦。淺暗之人有善唯恐人之不知，豈能含章也。

The Small Image Commentary says: "Following the sovereign's affairs, this indicates knowledge of great illumination." Often, the Image Commentary only cites the first part of the Line Statement, yet its meaning encompasses the following words as well. This is the general practice for other hexagrams. To follow the sovereign in his affairs yet be able to accomplish tasks without taking credit and to complete them from beginning to end shows that one's understanding is broad and enlightened. It is precisely because one's understanding is broad and enlightened that one can contain and conceal one's virtue. Those with shallow and dark understanding, upon achieving even a small good deed, are anxious to have others know about it. How could they possibly achieve "containing the brilliance" (含章)?

六四，括囊無咎，無譽。四居近五之位，而無相得之義，乃上下閉隔之時。其自處以正，危疑之地也。若晦藏其知，如括結囊口而不露，則可得無咎，不然則有害也。既晦藏，則無譽矣。

The Line Statement of the Sixth Line of the Hexagram of Earth says: "Tie up the bag, no blame, no praise." The Sixth Line is close to the position of the Ninth Line in the Fifth, yet lacks the harmonious relationship with the superior. At this time, when above and below are blocked and isolated, although it maintains a proper position, it is in a dangerous and doubtful place. If it hides its talents, like tying up the mouth of a bag so nothing comes out, it can avoid calamity; if not, it will suffer. Since it remains hidden and does not reveal itself, it naturally does not receive praise.

《象》曰：括囊無咎，慎不害也。能慎如此，則無害也。六五，黃裳元吉。坤雖臣道，五實君位，故為之戒云，黃裳元吉。黃，中色。裳，下服。守中而居下，則元吉，謂守其分也。元，大而善也。爻象唯言守中居下則元吉，不盡發其義也。黃裳既元吉，則居尊為天下大凶可知。後之人未達，則此義晦矣，不得不辨也。

The Small Image Commentary says: "The bag is drawn tight, no blame will come." If one can be cautious to this extent, one will not invite calamity. The line statement of the fifth line says: "The yellow garment brings great good fortune." Although the hexagram as a whole discusses the conduct of a minister, the position five actually represents the position of a ruler, so it is specially warned with the statement "The yellow garment brings great good fortune." Yellow is the central color among the five colors, and a garment is clothing worn on the lower body. To maintain the middle path and be content in a low position brings great good fortune, which means to abide by one's proper role. "Yuan" means great and good. The line statement and the image commentary only mention that maintaining the middle and being in a low position brings great good fortune, but they do not fully explain the underlying principle. Since "the yellow garment" is what brings great good fortune, then for a person of yin softness to hold power and act independently is a great misfortune to the world. This meaning can be inferred. Later generations failed to understand this, so this meaning was obscured, and thus it is necessary to clarify it.

五，尊位也。在他卦，六居五，或為柔順，或為文明，或為闇弱；在坤，則為居尊位。陰者臣道也，婦道也。臣居尊位，羿、莽是也，猶可言也。婦居尊位，女媧氏、武氏是也，非常之變，不可言也，故有黃裳之戒而不盡言也。或疑在《革》，湯、武之事猶盡言之，獨於此不言，何也？曰：廢興，理之常也。以陰居尊位，非常之變也。

Five is the position of honor. In other hexagrams, a yao of yin occupying the fifth position sometimes signifies flexibility, sometimes civilization, and sometimes weakness. However, in the Hexagram of Earth, it becomes a yin occupying the position of honor. Yin represents the way of a minister and the way of a woman. A minister occupying a position of honor, such as in the case of Houyi or Wang Mang, can be openly discussed; but a woman occupying a position of honor, such as in the case of Nüwa or Wu Zetian, is an unusual event, so it is not openly mentioned, and instead the warning is given through the phrase "yellow garment." Some people wonder: the Hexagram of Change mentions the events of King Tang overthrowing Jie and King Wu overthrowing Zhou, yet here it does not. Why is that? The answer is: the rise and fall of a dynasty are within the realm of normal occurrences, while a yin and flexible force occupying a position of honor is an unusual event beyond the normal course of things.

《象》曰：黃裳元吉，文在中也。黃中之文，在中不過也。內積至美而居下，故為元吉。上六，龍戰于野，其血玄黃。陰從陽者也，然盛極則抗而爭。六既極矣，復進不已，則必戰，故云戰于野。野謂進至於外也。既敵矣，必皆傷，故其血玄黃。《象》曰：龍戰于野，其道窮也。陰盛至於窮極，則必爭而傷也。

The Small Image Commentary says: "Yellow garments are originally auspicious, because the virtue is contained within and does not overflow. This is being in the center without excess. The inner accumulation of the most beautiful virtue is content to remain in a lower position, hence it is great auspiciousness." The statement of the sixth line at the top says: "The dragon fights in the wild, its blood is black and yellow." Yin originally follows Yang, but when it reaches its peak, it must contend with Yang. The sixth line at the top is already the extreme of Yin, yet it continues to advance without restraint, so it must inevitably fight, hence "fights in the wild"; "wild" indicates that it has moved outside. Since they have become adversaries, both sides must be harmed, hence the blood is black and yellow. The Small Image Commentary says: "The dragon fights in the wild, its path is exhausted." When Yin reaches its extreme, it must fight, resulting in mutual harm.

用六，利永貞。坤之用六，猶乾之用九，用陰之道也。陰道柔而難常，故用六之道，利在常永貞固。《象》曰：用六永貞，以大終也。陰既貞固不足，則不能永終。故用六之道，利在盛大於終，能大於終，乃永貞也。

The "Use of Six" in the "Kun" hexagram says: "It is advantageous to maintain uprightness over the long term." The "Use of Six" in "Kun," like the "Use of Nine" in "Qian," discusses the application of the principles of yin. Yin is soft and weak, and thus difficult to sustain. Therefore, the way of using six is advantageous in maintaining uprightness over a long period. The "Small Image Commentary" says: "The use of six to maintain uprightness leads to great completion." Yin inherently lacks the strength to maintain uprightness consistently and thus cannot persist to the end. Therefore, the way of using six is advantageous in allowing it to display grandeur at the conclusion. Only when it can achieve grandeur at the end can it be said to maintain uprightness over the long term.

《文言》曰：坤至柔而動也剛，至靜而德方。後得主而有常，含萬物而化光。坤道其順乎！承天而時行。坤道至柔，而其動則剛；坤體至靜，而其德則方。動剛故應乾不違，德方故生物有常。陰之道不唱而和，故居後為得，而主利成萬物，坤之常也。含容萬類，其功化光大也。主字下脫“利”字。坤道其順乎，承天而時行，承天之施，行不違時，贊坤道之順也。

The *Wenyan* of the *Kun* hexagram says: "Kun is extremely soft, yet when it moves, it is strong; it is extremely still, yet its virtue is square. When it comes after the master, it has regularity; it contains all things and transforms them into brightness. Is this not the way of Kun? It follows Heaven and acts in accordance with the right time." Although Kun is extremely weak, when it moves it becomes strong; although it is extremely still, its virtue is upright. Because it can be strong when it moves, it responds to the way of Qian without contradiction; because its virtue is upright, it nurtures all things in a regular way. The principle of Yin is not to take the lead but to respond, so it is appropriate to be after. To benefit and complete all things is the constant way of Kun. It includes all things, and thus its achievements and teachings become brilliant." (Note: The character "li" [benefit] is missing after the character "zhu" [master] in the phrase "hou de zhu er you chang.") "Is this not the way of Kun? It follows Heaven and acts in accordance with the right time" — to accept the gifts of Heaven and to act in accordance with the proper time, this is praising the gentle and compliant nature of Kun.

《謙》，《序卦》：“有大者不可以盈，故受之以謙。”其有既大，不可至於盈滿，必在謙損，故大有之後，受之以謙也。為卦，坤上艮下，地中有山也。地體卑下，山，高大之物，而居地之下，謙之象也。以崇高之德，而處卑之下，謙之義也。

Regarding the hexagram "Qian" (Modesty), the "Xu Gua Zhuan" says: "When something is great, it cannot be full, hence it is followed by 'Qian' (Modesty)." Since what is possessed is already great, it cannot reach fullness, and thus must rely on modesty and self-restraint to regulate itself. Therefore, after the hexagram "Da You" (Great Possession), the hexagram "Qian" follows. In terms of the structure of the hexagram, the Earth (Kun) is above and the Mountain (Gen) is below, representing a high mountain within the earth. The earth is lowly in form, while the mountain is a lofty object, yet it resides beneath the earth, which is the image of "Qian" (Modesty); placing a lofty virtue in a humble position is the meaning of "Qian."

謙：亨，君子有終。謙有亨之道也。有其德而不居，謂之謙。人以謙巽自處，何往而不亨乎。君子有終，君子志存乎謙巽，達理，故樂天而不競，內充，故退讓而不矜，安履乎謙，終身不易，自卑而人益尊之，自晦而德益光顯，此所謂君子有終也。在小人則有欲必競，有德必伐，雖使勉慕于謙，亦不能安行而固守，不能有終也。

The Hexagram of Humility states: "It is smooth, the gentleman has a proper conclusion." Humility itself contains the principle of smoothness. To possess that virtue without boasting about it is called humility. If a person lives with humility and modesty, how could he not be smooth in his dealings? As for "the gentleman has a proper conclusion": The gentleman's mind is fixed upon humility, because he understands things thoroughly, so he is content with heaven and fate and does not contend with others; because his inner self is full, he retreats without boasting. He calmly practices the way of humility throughout his life without change; the more he places himself in a low position, the more others respect him; the more he conceals himself, the more his virtue and reputation shine forth — this is what is meant by "the gentleman has a proper conclusion." As for the petty person, whenever he has desires, he must contend; whenever he has virtue, he must boast; even if he forces himself to admire humility and tries to imitate it, he cannot calmly practice it or firmly hold onto it, so he cannot achieve a beginning and an end.

《彖》曰：謙亨，天道下濟而光明，地道卑而上行。濟當為際。此明謙而能亨之義。天之道，以其氣下際，故能化育萬物，其道光明。下際謂下交也。地之道，以其處卑，所以其氣上行，交於天，皆以卑降而亨也。

The Commentary on the Judgment of the Hexagram of Humility says: "Humility brings success; the way of Heaven descends to meet and thus shines brightly, while the way of Earth is lowly and ascends upward." It is explained that the character "济" should be read as "际." This explains why humility leads to success. The way of Heaven is able to nurture all things because its energy descends to meet, thus its way is bright; "descending to meet" means descending to connect. The way of Earth is lowly, so its energy can ascend and connect with Heaven. Both rely on being humble and yielding to achieve success.

天道虧盈而益謙，以天行而言，盈者則虧，謙者則益，日月陰陽是也。地道變盈而流謙，以地勢而言，盈滿者傾變而反陷，卑下者流注而益增也。鬼神害盈而福謙，鬼神謂造化之跡。盈滿者禍害之，謙損者福祐之，凡過而損，不足而益者，皆是也。人道惡盈而好謙。人情疾惡於盈滿，而好與于謙巽也。謙者人之至德，故聖人詳言，所以戒盈而勸謙也。

"Heaven's way is to reduce the full and benefit the humble." In terms of heaven's operation, the full will be reduced and the humble will be increased; the waxing and waning of the sun and moon, and the rising and falling of yin and yang are like this. "Earth's way is to change the full and flow the humble." In terms of the terrain, the elevated and full will collapse and sink, while the low and humble will receive flowing water and gradually rise. "The spirits and gods harm the full and bless the humble." The spirits and gods refer to the traces of the workings of creation; the full will be afflicted by calamity, while the humble will be blessed; whenever something is excessive, it will be reduced, and when it is insufficient, it will be increased; all of these fall into this category. "Human way is to hate the full and love the humble." It is the common sentiment of people to detest those who are full and arrogant, and to be fond of those who are humble and submissive. Humility is the extreme of human virtue, so the sage repeatedly emphasizes it in detail, to warn against being full and encourage humility.

謙尊而光，卑而不可逾，君子之終也。謙為卑巽也，而其道尊大而光顯。自處雖卑屈，而其德實高不可加尚，是不可逾也。君子至誠于謙，恆而不變，有終也，故尊光。《象》曰：地中有山，謙，君子以裒多益寡，稱物平施。

The Commentary on the Judgment says: "Humility is noble and luminous, lowly yet untranscendable, the way of the gentleman." The attitude of humility is lowly and gentle, yet its principle is exalted and radiant. Though it humbles itself, its virtue is actually supreme, which is called "untranscendable." The gentleman acts with sincerity and humility, maintaining it consistently, thus achieving goodness from beginning to end, hence both noble and luminous. The Great Image Commentary of the Book of Changes says: "A mountain within the earth, humility; the gentleman thus takes from the abundant and gives to the few, measuring things and distributing them evenly."

地體卑下，山之高大而在地中，外卑下而內蘊高大之象，故為謙也。不云山在地中，而曰地中有山，言卑下之中蘊其崇高也。若言崇高蘊於卑下之中，則文理不順。諸象皆然，觀文可見。君子以裒多益寡，稱物平施，君子觀謙之象，山而在地下，是高者下之，卑者上之，見抑高舉下、損過益不及之義；以施於事，則裒取多者，增益寡者，稱物之多寡以均其施與，使得其平也。

The form of the earth is humble, yet a great mountain is within the earth, forming an image of apparent humility with an inner presence of greatness. Therefore, it is called "Modesty." The Image Commentary does not say "a mountain is in the earth" but rather "a mountain is within the earth," emphasizing that humility contains greatness. If it were phrased as "greatness is contained within humility," the wording would not be smooth. All the images of the hexagrams are written in this manner, and their meaning can be understood from the text. "The superior person learns from the image of Modesty: the mountain is placed beneath the earth, indicating the subduing of the high and the elevation of the low. From this, one sees the principle of restraining excess and supplementing deficiency. Applying this principle to practical affairs means taking from the abundant and giving to the deficient, measuring the amount of each thing and distributing evenly so that all receive their due."

初六，謙謙君子，用涉大川，吉。初六以柔順處謙，又居一卦之下，為自處卑下之至，謙而又謙也，故曰謙謙。能如是者，君子也。自處至謙，眾所共與也，雖用涉險難，亦無患害，況居平易乎？何所不吉也？初處謙而以柔居下，得無過於謙乎？曰：柔居下，乃其常也，但見其謙之至，故為謙謙，未見其失也。

The line statement of the first line of the "Qian" hexagram says: "A modest gentleman, using his modesty to cross great rivers, is auspicious." The first line is a yin line in the lowest position of the hexagram, which is the position of humility. It is in a situation of humility and is itself very humble, so it is modest beyond measure, hence the phrase "modest and modest again." A person who can be like this is called a gentleman. A person who is extremely modest is loved and helped by others. Even if he is used to cross dangerous rivers, he will not suffer misfortune, let alone when he is in an easy situation. How could there not be auspiciousness? Someone asks: The first line is already in a situation of humility, and it is a yin line in the lower position. Is it not being too modest? The answer is: A yin line in the lower position is its natural state. Here it is seen to be extremely modest, so it is called "modest and modest again," and there is no sign of any fault.

《象》曰：謙謙君子，卑以自牧也。謙謙，謙之至也。謂君子以謙卑之道自牧也。自牧，自處也。《詩》云：“自牧歸荑。”六二，鳴謙，貞吉。二以柔順居中，是為謙德積於中。謙德充積於中，故發於外，見於聲音顏色，故曰鳴謙。居中得正，有中正之德也，故云貞吉。凡貞吉，有為貞且吉者，有為得貞則吉者，六二之貞吉，所自有也。

The Small Image Commentary says: "A humble gentleman, lowly in self-cultivation." "Humble" here means humility to the extreme, indicating that a gentleman uses the way of humility to cultivate himself. "Self-cultivation" refers to self-discipline; the poem "Jingnü" from the Book of Songs has the line "self-cultivated grasses returned," which confirms the usage of this word. The line statement of the second line says: "Humble speech, firm and auspicious." The second line, with its gentle and compliant nature, is located in the middle of the lower trigram, indicating that the virtue of humility is accumulated within. When the virtue of humility is fully developed inside, it naturally manifests externally, appearing in speech and appearance, hence called "humble speech." It is in the center and upright, possessing the virtue of uprightness and correctness, so it is said "firm and auspicious." All instances of "firm and auspicious" may mean either both correct and auspicious or that being correct leads to auspiciousness; in the case of the second line's "firm and auspicious," it refers to the former, that it is inherently correct and auspicious.

《象》曰：鳴謙貞吉，中心得也。二之謙德，由至誠積於中，所以發於聲音，中心所自得也，非勉為之也。九三，勞謙，君子有終，吉。三以陽剛之德而居下體，為眾陰所宗，履得其位，為下之上，是上為君所任，下為眾所從，有功勞而持謙德者也，故曰勞謙。古之人有當之者，周公是也。身當天下之大任，上奉幼弱之主，謙恭自牧，夔夔如畏然，可謂有勞而能謙矣。

The Small Image Commentary says: "A modest voice, firm and auspicious, arises from the heart's attainment." The virtue of modesty in the second line comes from sincerity accumulated within the heart, thus naturally expressing itself through sound. It is an inner attainment, not something forced. The line statement for the third line says: "To labor in modesty, the gentleman has a proper conclusion and is auspicious." The third line, with its yang strength in the lower trigram, is revered by the yin lines. Its position is appropriate, being above the lower trigram, which is the position of being entrusted by the sovereign above and supported by the people below. Having established merit yet maintaining modesty is called "laboring in modesty." Among ancients who deserve this line is the Duke of Zhou. He bore the heavy responsibility of the world, serving the young and weak King Cheng above, yet restrained himself with humility, acting with reverence and fear, truly demonstrating merit accompanied by humility.

既能勞謙，又須君子行之有終，則吉。夫樂高喜勝，人之常情。平時能謙，固已鮮矣，況有功勞可尊乎？雖使知謙之善，勉而為之，若矜負之心不忘，則不能常久，欲其有終，不可得也。唯君子安履謙順，乃其常行，故久而不變，乃所謂有終，有終則吉也。九三以剛居正，能終者也。此爻之德最盛，故象辭特重。

If one can work diligently while remaining humble, it is still necessary to uphold this virtue like a gentleman until the end, thus achieving good fortune. It is natural for people to desire to be superior and to take pride in their achievements; normally, those who can retreat in humility are already rare, and even more so for those who have accomplished something and have the confidence to be proud. Even if one knows that humility is good and makes an effort to practice it, as long as the mind of self-importance and arrogance has not been completely eliminated, it cannot last long, and achieving a consistent and complete virtue is impossible. Only the gentleman regards humility and compliance as the normal state of being, acting in this way daily, thus maintaining it over a long period without change. This is what is meant by "having a conclusion" (有终); being able to have a conclusion naturally leads to good fortune. The third line (九三) holds a yang strength in the correct position, which is exactly the kind of person who can persevere until the end. The virtue of this line is the most excellent in the entire hexagram, so the Image Commentary treats it with particular emphasis.

《象》曰：勞謙君子，萬民服也。能勞謙之君子，萬民所尊服也。《繫辭》云：“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。”有勞而不自矜伐，有功而不自以為德，是其德弘厚之至也。言以其功勞而自謙，以下於人也。

The Small Image Commentary says: "A virtuous person who works diligently and remains humble is revered by the people." A gentleman who is both diligent and humble is respected by all the people. The Great Treatise of the Upper Canon says: "One who exerts effort without boasting, and who has merit without claiming it as a debt, has reached the highest degree of virtue. This refers to those who, despite their achievements, humbly place themselves below others. Virtue speaks of greatness, while propriety speaks of humility. Humility is the expression of profound respect that maintains one's position." This means that one who exerts effort without self-praise and who has merit without considering it as a debt has reached the highest level of virtue. It refers to those who, despite their achievements, humbly place themselves below others.

德言盛，禮言恭。以其德言之，則至盛，以其自處之禮言之，則至恭，此所謂謙也。夫謙也者，謂致恭以存其位者也。存，守也。致其恭巽以守其位，故高而不危，滿而不溢，是以能終吉也。夫君子履謙，乃其常行，非為保其位而為之也。而言存其位者，蓋能致恭所以能存其位，言謙之道如此。如言為善有令名，君子豈為令名而為善也哉？亦言其令名者，為善之故也。

"De yu sheng, li yu gong"—in terms of his virtue, it is extremely abundant; in terms of his conduct according to ritual, it is extremely respectful: this is called humility. As for "humility is to express the utmost respect in order to maintain one's position," "maintain" means to hold on to. By expressing the utmost respect, one can hold on to one's position, so even though one's status is high, it is not dangerous, and although one's power is full, it does not overflow. Therefore, one ultimately attains good fortune. A gentleman practices humility as part of his daily conduct, not merely for the sake of preserving his position. However, here it says "maintain one's position" because by expressing the utmost respect, one naturally holds on to one's position. This is merely speaking of the effect of humility. It is like saying "doing good deeds brings a good reputation." Does a gentleman do good deeds for the sake of a good reputation? No, it is merely saying that the good reputation is the result of doing good deeds.

六四，無不利□謙。四居上體，切近君位，六五之君又以謙柔自處，九三又有大功德，為上所任、眾所宗，而己居其上，當恭畏以奉謙德之君，卑巽以讓勞謙之臣，動作施為，無所不利於□謙也。□，施布之象，如人手之□也。動息進退，必施其謙，蓋居多懼之地，又在賢臣之上故也。

The Line Statement of the sixth line in the fourth position of the "Qian" hexagram says: "There is no disadvantage, □ humility." (The character in the original manuscript is missing, and the transmitted version reads "huī," meaning to wave one's hand and distribute.) The sixth line in the fourth position has already entered the Upper Trigram, closely adjacent to the position of the ruler; the ruler in the fifth line also resides in humility and gentleness. The nine in the third line has established great virtue and merit, is entrusted by the ruler, and is revered by the people, yet remains above the nine in the third. In such a situation, one should respectfully and cautiously serve the ruler who possesses humility, and humbly and modestly treat the minister who toils with humility. Therefore, every action and every movement is appropriate for the expression of humility. The missing character represents the image of distribution, like a person waving their arm to scatter things. Whether in action or stillness, in advancement or retreat, humility must be expressed, because it is in a position that is full of potential dangers and is above the virtuous minister.

《象》曰：無不利□謙，不違則也。凡人之謙，有所宜施，不可過其宜也。如六五或用侵伐是也。唯四以處近君之地，據勞臣之上，故凡所動作，靡不利於施謙，如是然後中於法則，故曰不違則也，謂得其宜也。

The Small Image Commentary says: "There is no disadvantage, because of humility, it does not violate the principle." In general, when people practice humility, there is a proper limit to when it should be applied and when it should not; one must not exceed its appropriate bounds. For example, the fifth line mentions "perhaps using military force," which is a time when it is appropriate to use strength. However, the fourth line is in a position close to the ruler and above the meritorious minister, so all its actions are appropriate for the practice of humility. This is in accordance with the principle, hence it is said "it does not violate the principle," meaning that it is done in a proper and suitable manner.

六五，不富以其鄰，利用侵伐，無不利。富者眾之所歸，唯財為能聚人。五以君位之尊，而執謙順以接於下，眾所歸也，故不富而能有其鄰也。鄰，近也。不富而得人之親也，為人君而持謙順，天下所歸心也。然君道不可專尚謙柔，必須威武相濟，然後能懷服天下，故利用行侵伐也。威德並著，然後盡君道之宜，而無所不利也。蓋五之謙柔，當防於過，故發此義。

The Line Statement of the sixth line in the hexagram "Qian" says: "Not rich but with neighbors, advantageous for military campaigns, no disadvantage." A wealthy person is the object of people's attachment, because only wealth can gather people together. The sixth line, holding the position of a ruler, maintains humility and kindness to receive the people below. Naturally, people will turn to him, so even without wealth, he can gain the support of his neighbors. "Neighbors" refer to those nearby. Gaining the affection of others without wealth is because, as a ruler, he upholds humility and kindness, and thus the people naturally follow him. However, a ruler should not solely emphasize humility and gentleness; he must also have strength and authority to complement it, so that the people will be fully convinced and pleased. Therefore, it says "advantageous for military campaigns." When both strength and virtue are displayed, the ruler fulfills the appropriate way of ruling, thus achieving no disadvantage. This is because the sixth line is inclined toward humility and gentleness, and needs to prevent it from being excessive, so this meaning is specially explained.

《象》曰：利用侵伐，征不服也。徵其文德謙巽所不能服者也。文德所不能服，而不用威武，何以平治天下？非人君之中道，謙之過也。上六，鳴謙，利用行師，征邑國。六以柔處柔，順之極，又處謙之極，極乎謙者也。以極謙而反居高，未得遂其謙之志，故至發於聲音；又柔處謙之極，亦必見於聲色，故曰鳴謙。雖居無位之地，非任天下之事，然人之行己，必須剛柔相濟。上，謙之極也，至於大甚，則反為過矣。故利在以剛武自治。邑國，己之私有。行師，謂用剛武。征邑國，謂自治其私。

The Small Image Commentary says: "It is advantageous to use military force, to subdue those who are not obedient." Those to be subdued are those who cannot be influenced by virtue and humility. If virtue and humility cannot influence them, yet they are unwilling to use strength, by what means can the world be governed? This is not the middle way of a sovereign, but rather excessive humility. The line statement of the sixth line at the top says: "A humble call, advantageous for military action, to subdue nearby states." The sixth line at the top, being a yin line in a yin position, is extremely gentle and yielding; it is also at the extreme of the hexagram of humility, representing someone who is extremely humble. Because humility has reached its extreme yet he occupies a high position, his desire for humility cannot be fulfilled, so he must express it through sound; and since he is weak and has reached the extreme of humility, he must also express it through appearance and expression, hence it is called "a humble call." Although he is in a position without official duties and does not bear the responsibilities of the world, when a person acts in the world, he must have both strength and gentleness. The sixth line at the top is the extreme of humility, which becomes an excess and thus a deviation. Therefore, it is advantageous to use strength to regulate oneself. "Nearby states" refer to one's own private territory, "military action" refers to the use of strength, and "subduing nearby states" means regulating one's own affairs.

《象》曰：鳴謙，志未得也，可用行師征邑國也。謙極而居上，欲謙之志未得，故不勝其切，至於鳴也。雖不當位，謙既過極，宜以剛武自治其私，故云利用行師征邑國也。

The Small Image Commentary says: "The cry of humility indicates that the aspiration has not yet been fulfilled; it is appropriate to use military force to conquer nearby states." When humility has reached its extreme and one is in a superior position, the desire to retreat humbly cannot be realized, so the emotion becomes urgent and cannot be restrained, thus expressed as a cry. Although not in a position of honor, since humility has gone beyond its limit, one should use strength to manage one's own affairs, hence it says "it is appropriate to use military force to conquer nearby states."

《豫》，《序卦》：“有大而能謙必豫，故受之以豫。”承二卦之義而為次也，有既大而能謙，則有豫樂也。豫者，安和悅樂之義。為卦，震上坤下，順動之象。動而和順，是以豫也。九四為動之主，上下群陰所共應也，坤又承之以順，是以動而上下順應，故為和豫之義。以二象言之，雷出於地上。陽始潛閉於地中，及其動而出地，奮發其聲，通暢和豫，故為豫也。

Regarding the hexagram "Yu" (Joy), the "Xu Gua Zhuan" says: "When something is great yet humble, it brings joy, hence it is followed by Yu." This sequence follows the hexagrams "Da You" (Great Possession) and "Qian" (Humility): when something is grand yet knows humility, it naturally leads to joy. "Yu" means joy and harmony. In terms of the hexagram's structure, Zhen (Thunder) is above and Kun (Earth) is below, symbolizing movement in accordance with the way; movement that is also harmonious, hence it is called Yu. The ninth line in the fourth position is the main line that initiates the movement of the entire hexagram. All the yin lines above and below respond to it, and Kun below supports it with its gentle and compliant nature, so when it moves, all above and below respond harmoniously, hence the meaning of joy. In terms of the imagery of the two trigrams, it is thunder emerging from the ground: yang energy was initially hidden and concealed in the earth, but when it moves out from the ground, it bursts forth with sound, leading to smoothness and joy, hence it is called Yu.

豫：利建侯行師。豫，順而動也。豫之義，所利在於建侯行師。夫建侯樹屏，所以共安天下，諸侯和順則萬民悅服，兵師之興，眾心和悅，則順從而有功，故悅豫之道，利於建侯行師也。又上動而下順，諸侯從王，師眾順令之象。君萬邦，聚大眾，非和悅不能使之服從也。

The Hexagram Yu statement says: "It is advantageous to establish feudal lords and to march with troops." Yu means to act in accordance with the way of things. The meaning of Yu is that it is beneficial to establish feudal lords and to mobilize troops. Establishing feudal lords and setting up protective barriers is for the common stability of the world; when the feudal lords are harmonious, the people will be pleased. When mobilizing troops, if the people's hearts are joyful and harmonious, they will obey and achieve success; therefore, the way of joy and harmony is suitable for establishing feudal lords and marching with troops. Moreover, the upper trigram is Zhen (Thunder), and the lower trigram is Kun (Earth), which represents the image of feudal lords obeying the Son of Heaven and troops obeying orders. Governing all states and gathering the masses, if one cannot make people joyful, it will be impossible to make them obey.

《彖》曰：豫，剛應而志行，順以動，豫。剛應，謂四為群陰所應，剛得眾應也。志行，謂陽志上行，動而上下順從，其志得行也。順以動豫，震動而坤順為動而順理，順理而動又為動而眾順，所以豫也。

The Commentary on the Judgment of the Hexagram 62 says: "Yü, the yang responds to the yin and the will is carried out, moving in accordance with order, thus Yü." "Yang responding to the yin" means that the yang line at the fourth position is responded to by the many yin lines, and the yang receives the support of the people. "The will is carried out" means that the yang's aspirations are promoted upward, and once it moves, both above and below are in harmony, thus its aspirations are realized. "Moving in accordance with order, thus Yü": the movement of the trigram Zhen (Thunder) and the order of the trigram Kun (Earth) are combined, meaning that the action is in accordance with order; moving in accordance with order brings about the obedience of the people, thus achieving harmony and joy.

豫順以動，故天地如之，而況建侯行師乎？以豫順而動，則天地如之而弗違，況建侯行師，豈有不順乎？天地之道，萬物之理，唯至順而已。大人所以先天後天而不違者，亦順乎理而已。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。復詳言順動之道。天地之運，以其順動，所以日月之度不過差，四時之行不愆忒；聖人以順動，故經正而民興於善，刑罰清簡而萬民服也。

The Commentary on the Judgment says: "Yù is to act in harmony and in accordance with the way, hence the heavens and earth follow the same principle, and how much more so for establishing feudal lords and deploying troops?" When one acts in harmony and in accordance with the way, the heavens and earth follow without contradiction, and how could there be any disorder in establishing feudal lords and deploying troops? The way of heaven and earth, the principles of all things, in the end, all reduce to one principle of utmost harmony. The great person acts in accordance with the way of heaven and earth, whether before or after the time, and there is no contradiction, for it is merely following the principle. The Commentary on the Judgment also says: "Heaven and earth act in harmony, hence the sun and moon do not deviate from their courses and the four seasons do not go awry; the sage acts in harmony, hence the laws and regulations are clear and the people are convinced." This further explains the principle of harmonious action: because heaven and earth act in harmony, the sun and moon follow their courses without error, and the four seasons proceed without mistake; when the sage acts in harmony, the laws and regulations are clear and the people are convinced, and the people are inclined toward goodness.

豫之時義大矣哉！既言豫順之道矣，然其旨味淵永，言盡而意有餘也，故復贊之云：“豫之時義大矣哉！”欲人研味其理，優柔涵泳而識之也。時義，謂豫之時義。諸卦之時與義用大者，皆贊其大矣哉，《豫》以下十一卦是也。《豫》、《遁》、《後》、《旅》言時義，《坎》、《暌》、《蹇》言時用，《頤》、《大過》、《解》、《革》言時，各以其大者也。

The Commentary on the Judgment concludes by saying: "The significance of the timing of Yu is great indeed!" After having explained the principle of Yu's harmonious movement, there remains a profound meaning that cannot be fully expressed in words, so it adds this exclamation to encourage people to reflect deeply and gradually understand the underlying principles. "Timing and meaning" refers to the significance contained within the particular situation of Yu. Whenever a hexagram's "timing" and "meaning" are of great importance, the Commentary on the Judgment will exclaim "great indeed." Starting from the hexagram of Yu, there are eleven hexagrams that are praised with "great indeed": Yu,遁,姤,旅 discuss "timing and meaning," 坎,睽,蹇 discuss "timing and use," 饴,大过,解,革 only mention "timing," each focusing on the most significant aspect of their respective hexagrams.

《象》曰：雷出地奮，豫，先王以作樂崇德，殷薦之上帝，以配祖考。雷者，陽氣奮發，陰陽相薄而成聲也。陽始潛閉地中，及其動，則出地奮震也。始閉鬱，及奮發則通暢和豫，故為豫也。坤順震發，和順積中而發於聲，樂之象也。先王觀雷出地而奮，和暢發於聲之象，作聲樂以褒崇功德，其殷盛至於薦之上帝，推配之以祖考。殷，盛也。禮有殷奠，謂盛也。薦上帝，配祖考，盛之至也。

The Great Image Commentary of the Hexagram 62, "Joyful Expectation," says: "Thunder arises from the earth, Joyful Expectation. The former kings used music to honor virtue, offering it to the Supreme Deity and pairing it with their ancestors." Thunder is the sound produced by the vigorous movement of yang energy, formed through the interaction of yin and yang. Initially, yang energy was concealed and hidden beneath the earth; when it began to move, it burst forth from the ground, producing a resounding sound. At first, it was blocked and restrained, but once it was released, it became smooth and harmonious, hence the name "Joyful Expectation." The hexagram Kūn represents flexibility and compliance, while Zhèn represents movement and action. Harmonious energy accumulates internally and then expresses itself as sound, which is the image of music. The former kings observed the image of thunder arising from the earth and the harmonious energy expressing itself as sound, and thus created music to honor and promote virtue. This practice reached its height, even being used to offer sacrifices to the Supreme Deity and to honor the ancestors alongside. "Yīn" means great or abundant. In ancient rituals, there was a ceremony called "Yīn Diàn," referring to this abundance. Offering sacrifices to the Supreme Deity and honoring the ancestors together represents the utmost degree of abundance.

初六，鳴豫，凶。初六以陰柔居下，四豫之主也，而應之，是不中正之小人處豫，而為上所寵，其志意滿極，不勝其豫，至發於聲音，輕淺如是，必至於凶也。鳴，發於聲也。《象》曰：初六鳴豫，志窮凶也。雲初六，謂其以陰柔處下，而志意窮極，不勝其豫，至於鳴也，必驕肆而致凶矣。

The line statement of the first line of the "Yù" hexagram says: "Making a loud noise in joy, it is凶." The first line is a yin and flexible line located at the very bottom, while the fourth line is the main line of joy in the entire hexagram, and it corresponds with the first line. This is like a petty person who is neither upright nor proper, living in a time of joy, yet receiving favor from above. Thus, he becomes extremely satisfied with his success, so joyful that he cannot restrain himself and expresses it through sound. Reaching such a superficial and shallow state, it inevitably leads to danger. "Ming" means expressing oneself through sound. The "Small Image Commentary" says: "The first line makes a loud noise in joy, its aspirations are exhausted and thus it is凶." It specifically mentions the term "first line" to indicate that it is a yin and flexible line in a low position, yet its aspirations have reached an extreme, so joyful that it cannot restrain itself and expresses itself through sound. In this way, it inevitably becomes arrogant and unrestrained, leading to misfortune.

六二，介于石，不終日，貞吉。逸豫之道，放則失正，故豫之諸爻，多不得正，才與時合也。唯六二一爻處中正，又無應，為自守之象。當豫之時，獨能以中正自守，可謂特立之操，是其節介如石之堅也。介于石，其介如石也。人之於豫樂，心悅之，故遲遲遂至於耽戀不能已也。二以中正自守，其介如石，其去之速，不俟終日，故貞正而吉也。處豫不可安且久也，久則溺矣。如二，可謂見幾而作者也。

The Line Statement of the Second Line of the Hexagram of Joyful Expectation says: "Between the stone, not waiting for a full day, firmness brings good fortune." The path of ease and pleasure is such that once one indulges, one loses the right path. Therefore, most lines of the Hexagram of Joyful Expectation do not maintain the right position — this is due to the combination of the quality of the line and the circumstances it faces. Only the Second Line is both central and upright, and has no corresponding line, thus displaying the image of self-restraint. When one is in a time of joy and ease, only this line can maintain central uprightness and self-restraint, truly showing an independent and upright character. Its virtue is firm as a stone. People generally like pleasure in their hearts, so they often delay, eventually becoming addicted and unable to extricate themselves. The Second Line maintains central uprightness and is as upright as a stone, so it can withdraw quickly without waiting for a full day. Thus it is both upright and brings good fortune. Being in a time of joy and ease, one cannot remain safely for long; prolonged stay leads to entanglement. Like the Second Line, it is someone who recognizes the signs and acts immediately.

夫子因二之見幾，而極言知幾之道，曰：“知幾其神乎！君子上交不諂，下交不瀆，其知幾乎！幾者動之微、吉之先見者也。君子見幾而作，不俟終日。《易》曰：‘介于石，不終日，貞吉。’介如石焉，寧用終日，斷可識矣。君子知微知彰，知柔知剛，萬夫之望。”

Confucius, by means of the "seeing the moment" in line six of the second trigram, explained the principle of knowing the subtle moment to its fullest extent. In the "Great Treatise" of the lower transmission, he said: "To recognize the subtle signs is truly marvelous! The gentleman does not flatter in superior relationships and does not look down upon in inferior relationships, which is probably understanding the subtle signs. What is called 'a moment' is the initial, subtle indication of a thing's movement, the time when a favorable omen appears but is not yet evident. The gentleman acts immediately upon seeing the sign, without waiting for a whole day. The Book of Changes says, 'Between stone, not for a whole day, firmness brings good fortune' — since he is as firm as stone, why would he need to wait for a whole day to discern clearly? The gentleman knows both the subtle and the evident, both the soft and the strong, hence he is the one whom all people look up to."

夫見事之幾微者，其神妙矣乎！君子上交不至於諂，下交不至於瀆者，蓋知幾也。不知幾，則至於過而不已。交於上以恭巽，故過則為諂；交於下以和易，故過則為瀆。君子見於幾微，故不至於過也。所謂幾者，始動之微也，吉凶之端可先見而未著者也。獨言吉者，見之於先，豈復至有凶也？

One who can perceive the subtle signs of things possesses truly marvelous insight. The gentleman, when interacting with those above him, does not flatter; when interacting with those below him, does not look down upon them. This is precisely because he understands the subtle signs. If one does not understand these signs, he will go too far and not be able to stop. When dealing with those above, one relies on respect and humility; if taken too far, it becomes flattery. When dealing with those below, one relies on ease and sincerity; if taken too far, it becomes contempt. The gentleman perceives these subtle signs in advance, so he does not go too far. What is called "ji" is the initial, extremely subtle indication of something beginning to take shape, the faint hint of good or ill that is already discernible but not yet apparent. Here we speak only of "good" because if it is already perceived in advance, how could it ever reach the point of ill?

君子明哲，見事之幾微，故能其介如石，其守既堅，則不惑而明，見幾而動，豈俟終日也？斷，別也。其判別可見矣。微與彰，柔與剛，相對者也。君子見微則知彰矣，見柔則知剛矣，知幾如是，眾所仰也，故贊之曰“萬夫之望”。

A gentleman is wise and enlightened, capable of perceiving the subtlest details of things, thus able to act with integrity like stone. Once his principles are firmly established, he is not confused and remains clear-minded. He acts immediately upon sensing the slightest sign, without waiting for a full day to pass. "Cutting off" means discerning, implying that the distinction between right and wrong is clearly visible. The subtle and the prominent, the weak and the strong, are all relative. A gentleman sees the subtle and understands its form when it becomes prominent, sees the weak and knows its state when it becomes strong. When one reaches this level of understanding of subtle signs, he becomes the object of universal admiration, hence Confucius praised him as "the hope of a thousand men."

《象》曰：不終日貞吉，以中正也。能不終日而貞且吉者，以有中正之德也。中正故其守堅，而能辨之早，去之速。爻言六二處豫之道，為教之意深矣。六三，盱豫，悔，遲有悔。六三陰而居陽，不中不正之人也。以不中正而處豫，動皆有悔。盱，上視也。上瞻望於四，則以不中正不為四所取，故有悔也。四，豫之主，與之切近，苟遲遲而不前，則見棄絕，亦有悔也。蓋處身不正，進退皆有悔吝。當如之何？在正身而已。君子處己有道，以禮制心，雖處豫時，不失中正，故無悔也。

The Small Image Commentary says: "Not waiting for the whole day to pass, yet remaining firm and auspicious, because it is in the center and upright." Being able to withdraw before the day is over, thus being both upright and auspicious, is due to possessing the virtue of being in the center and upright. Because it is in the center and upright, its conduct is firm, it discerns things early and moves quickly. This line discusses the way of self-cultivation for the line six two in a time of joy and ease, and the teaching is profound. The line statement for line six three says: "Looking up in expectation, regret follows, and delay brings further regret." Line six three, being a yin line in a yang position, is someone who is neither in the center nor upright. With a nature that is neither in the center nor upright, it is in a time of joy and ease, so every action will bring regret. "Looking up" means looking upward. It looks up to line nine four, but because it is neither in the center nor upright, it is not accepted by line nine four, hence regret. Line nine four is the main line of joy and ease in the whole hexagram, and is very close to it. If it hesitates, it will also be rejected, thus bringing further regret. This shows that if one's position is not upright, moving forward brings regret, and retreating also brings regret. Then what should one do? Only to correct oneself. The gentleman has his own way of self-cultivation, using propriety to restrain his thoughts. Even when in a time of joy and ease, he does not lose his center and uprightness, thus there is no regret.

《象》曰：盱豫有悔，位不當也。自處不當，失中正也，是以進退有悔。九四，由豫，大有得，勿疑，朋盍簪。豫之所以為豫者，由九四也，為動之主，動而眾陰悅順，為豫之義。四，大臣之位，六五之君順從之，以陽剛而任上之事，豫之所由也，故云由豫。大有得，言得大行其志，以致天下之豫也。

The Small Image Commentary says: "Looking up with regret, the position is inappropriate." Being in an improper position means losing the center and uprightness, so there is regret in both advancing and retreating. The statement of the fourth line says: "Enjoying ease, there is great gain, do not doubt, friends gather like hair tied together." The entire hexagram is called "Ease" because of the fourth line: it is the main line that initiates action, and once it moves, all the yin lines are pleased and obedient, which is exactly the meaning of "Ease." The fourth line is the position of a minister, and the queen line five is obedient to him. He uses his yang strength to bear the duties of the superior position, and the harmony of the world comes from him, so it is said "Enjoying ease." "Great gain" means he is able to greatly realize his aspirations, thus bringing the world into harmony.

勿疑，朋盍簪：四居大臣之位，承柔弱之君，而當天下之任，危疑之地也，獨當上之倚任，而下無同德之助，所以疑也。唯當盡其至誠，勿有疑慮，則朋類自當盍聚。夫欲上下之信，唯至誠而已。苟盡其至誠，則何患乎其無助也？簪，聚也。簪之名簪，取聚髮也。或曰：卦唯一陽，安得同德之助？曰：居上位而至誠求助，理必得之。《後》之九五曰有隕自天是也。

"Do not doubt, friends will gather like hair tied with a hairpin": Nine in the Fourth holds a position of great responsibility, serving a weak ruler above and bearing the burden of the world below, which is a position of danger and uncertainty. He alone bears the ruler's trust, yet has no helpers of the same virtue beneath him, thus giving rise to doubt. At such a time, one must only put forth the utmost sincerity, without doubt, and those of the same path will naturally gather. To gain the trust of above and below depends solely on sincerity; if sincerity is fully practiced, who can worry about lacking assistance? "Zan" means to gather, for the hairpin is named so because it is used to gather hair. Someone may ask: The hexagram "Yu" has only one yang line, where can the assistance of those of the same virtue come from? The answer is: When one is in a high position and sincerely seeks help, by principle, one must surely receive it; the line "Nine in the Fifth" of the hexagram "Gou" says "a falling star from heaven," which explains exactly this principle.

四以陽剛，迫近君位，而專主乎豫，聖人宜為之戒，而不然者，豫和順之道也，由和順之道，不失為臣之正也。如此而專主於豫，乃是任天下之事而致時於豫者也，故唯戒以至誠勿疑。《象》曰：由豫，大有得，志大行也。由己而致天下於樂豫，故為大有得，謂其志得大行也。

Nine in the Fourth possesses a strong and virtuous nature, pressing closely against the position of the sovereign, and monopolizes the power of harmony and joy. According to reason, the sage should have warned him, but there is no such warning. This is because Yu is the way of harmony and compliance. By following the way of harmony and compliance, one does not lose the proper role of a subject. To take on the main responsibility of Yu is precisely to shoulder the affairs of the world and lead the situation toward harmony and joy. Therefore, only a warning to be sincere and not doubtful is given. The Small Image Commentary says: "By following Yu, there is great gain, and the will is greatly realized." The harmony of the world comes from himself, so it is said "great gain," meaning his aspirations are greatly realized.

六五，貞疾，恆不死。六五以陰柔居君位，當豫之時，沉溺於豫，不能自立者也。權之所主，眾之所歸，皆在於四。四之陽剛得眾，非耽惑柔弱之君所能制也，乃柔弱不能自立之君，受制於專權之臣也，居得君位貞也，受制於下有疾苦也。六居尊位，權雖失而位未亡也，故云貞疾恆不死，言貞而有疾，常疾而不死，如漢、魏末世之君也。

The Line Statement of the Fifth Line says: "The sincerity of the position is afflicted, yet it does not lead to death." The Fifth Line is a yin line occupying the sovereign position, which is a time of joy and ease. The ruler is immersed in comfort and is not self-reliant. The power and the hearts of the people are in the Fourth Line. The Fourth Line is a yang line that has the support of the people, and it cannot be controlled by a ruler who is indulgent and weak in nature. Thus, the weak and self-reliant ruler is controlled by a powerful minister. Although the ruler holds the position of sovereign, this is called "sincerity"; but being controlled by a minister is called "affliction." Since the yin line is in the sovereign position, although the power is lost, the position remains, so it is said "the sincerity of the position is afflicted, yet it does not lead to death"—meaning that although the position is proper, there is a chronic illness, and although the ruler is sick for a long time, he does not die immediately, just like the kings of the Han and Wei dynasties in their later periods.

人君致危亡之道非一，而以豫為多。在四不言失正，而於五乃見其強逼者，四本無失，故於四言大臣任天下之事之義，於五則言柔弱居尊，不能自立，威權去己之義，各據爻以取義，故不同也。若五不失君道，而四主於豫，乃是任得其人安享其功，如太甲、成王也。《蒙》亦以陰居尊位，二以陽為蒙之主，然彼吉而此疾者，時不同也。童蒙而資之於人，宜也；耽豫而失之於人，危亡之道也。故蒙相應，則倚任者也；《豫》相逼，則失權者也。又上下之心專歸於四也。

The ways by which a ruler brings about his own danger and downfall are not limited to one, but the most common is due to indulgence in ease and comfort. In the case of the Nine in the Fourth, it does not say he is wrong in his position, but in the case of the Six in the Fifth, it shows the strong pressure from ministers. This is because the Nine in the Fourth has no fault of its own, so the Nine in the Fourth speaks of the principle that ministers should take charge of state affairs, while the Six in the Fifth speaks of the weak ruler who holds power but cannot stand on his own, losing his authority. Each line is interpreted according to its own position, hence the different expressions. If the Six in the Fifth does not lose the way of a ruler, and the Nine in the Fourth governs with harmony and joy, then it is a case of proper use of people and enjoying peace and prosperity, like Tang Wang Tai Jia and Cheng Wang with Zhou Gong. The hexagram Meng also has a yin line in the position of honor, with the Nine in the Second as the main line of the whole hexagram. However, Meng is auspicious while this one is dangerous, because the situation is different: a child who is ignorant and relies on others is appropriate; but indulging in comfort and giving away power is the path to ruin. Therefore, in Meng, the Second and the Fifth lines correspond, indicating reliance and trust; in Yu, the Fourth and the Fifth lines press against each other, indicating loss of authority. Moreover, the hearts of people are all focused on the Nine in the Fourth.

《象》曰：六五貞疾，乘剛也；恆不死，中未亡也。貞而疾，由乘剛為剛所逼也。恆不死，中之尊位未亡也。上六，冥豫成，有渝無咎。上六陰柔，非有中正之德，以陰居上，不正也。而當豫極之時，以君子居斯時，亦當戒懼，況陰柔乎？乃耽肆於豫，昏迷不知反者也。在豫之終，故為昏冥已成也。若能有渝變，則可以無咎矣。在豫之終，有變之義。人之失，苟能自變，皆可以無咎，故冥豫雖已成，能變則善也。聖人發此義，所以勸遷善也，故更不言冥之凶，專言渝之無咎。《象》曰：冥豫在上，何可長也？昏冥於豫，至於終極，災咎行及矣。其可長然乎？當速渝也。

The Small Image Commentary says: "Six in the Fifth is faithful but sick, because it rides over yang; it remains alive because the central position has not been lost." Although the position is proper, the person suffers from illness because it is overpowering the yang. It remains alive because the central position has not been lost. The line statement for the top six says: "Being in darkness and indulgence, there is change without blame." The top six is yin and lacks the virtue of being central and upright. Being yin in the top position is not proper. Moreover, when indulgence reaches its peak, even a gentleman should be cautious and fearful, let alone a yin person. Therefore, he indulges in pleasures, becomes confused and lost without realizing when to stop. Because it is at the end of the Yu hexagram, it is said that darkness and indulgence have already been formed. If there is a change, it can avoid misfortune. Being at the end of a hexagram inherently contains the meaning of change. Human mistakes can be avoided if one changes. Therefore, even though darkness and indulgence have already been formed in Yu, changing is enough. The sage explains this meaning to encourage people to do good, so he does not mention the danger of darkness and indulgence, but only says that changing will not lead to blame. The Small Image Commentary also says: "Being in darkness and indulgence at the top, how can it last long?" Being in darkness and indulgence has reached the extreme, disaster is about to come. How can it continue like this? One should change as soon as possible.

《隨》，《序卦》：“豫必有隨，故受之以隨。”夫悅豫之道，物所隨也，隨所以次豫也。為卦，兌上震下，兌為說，震為動，說而動，動而說，皆隨之義。女隨人者也，以少女從長男，隨之義也。又震為雷，兌為澤，雷震於澤中，澤隨而動，隨之象也。又以卦變言之，乾之上來居坤之下，坤之初往居乾之上，陽來下於陰也。以陽下陰，陰必說隨，為隨之義。凡成卦，既取二體之義，又有取爻義者，復有更取卦變之義者，如隨之取義，尤為詳備。

Regarding the hexagram "Following" (随), the "Xugua Zhuan" says: "After joy comes following, hence it is followed by the hexagram of Following." The way of joy and pleasure is something that all things wish to follow, hence the hexagram of Following comes after the hexagram of Joy (豫). In terms of the structure of the hexagram, Dui is above and Zhen is below: Dui represents joy, and Zhen represents movement; joy leads to movement, and movement brings about joy, which is the meaning of "Following." Furthermore, women are naturally inclined to follow others, and here the image is of a young maiden following the elder son, which also signifies following. Moreover, Zhen represents thunder and Dui represents a marsh; thunder shakes within the marsh, causing the marsh water to move accordingly, which is the image of following. In terms of the transformation of hexagrams, the upper line of Qian moves down to the position below Kun, and the lower line of Kun moves up to the position above Qian; this is the movement of a yang line to the position below a yin line. When yang is subdued beneath yin, yin will certainly be pleased and follow, which is also the meaning of following. Generally, when a hexagram is established, it takes into account the meaning of the upper and lower trigrams, as well as the meaning of the lines, and sometimes also the meaning of the transformation. The hexagram of Following, with its multiple interpretations, is especially comprehensive.

隨：元，亨，利，貞，無咎。隨之道，可以致大亨也。君子之道，為眾所隨，與己隨於人，及臨事擇所隨，皆隨也。隨得其道，則可以致大亨也。凡人君之從善，臣下之奉命，學者之徙義，臨事而從長，皆隨也。隨之道，利在於貞正，隨得其正，然後能大亨而無咎。失其正則有咎矣，豈能亨乎？

The Hexagram of Following says: "Original, prosperous, beneficial, upright, no blame." Following this path can lead to great prosperity. The way of the superior person is followed by others; to follow others oneself, and to choose whom to follow in matters, all belong to the concept of following. Following in the right way leads to great prosperity. Whatever a ruler's willingness to accept good advice, a minister's obedience to orders, a student's adherence to righteousness, or a person's willingness to listen to the wise and elders in matters, all are examples of following. The principle of following benefits by maintaining uprightness: following in the right way allows for great prosperity without blame; losing uprightness leads to blame, and how can prosperity be achieved then?

《彖》曰：隨，剛來而下柔，動而說，隨。大亨貞，無咎，而天下隨時。卦所以為隨，以剛來而下柔，動而說也，謂乾之上九來居坤之下，坤之初六往居乾之上，以陽剛來下於陰柔，是以上下下，以貴下賤，能如是，物之所說隨也。又下動而上說，動而可說也，所以隨也。如是則可大亨而得正，能大亨而得正，則為無咎。不能亨，不得正，則非可隨之道，豈能使天下隨之乎？天下所隨者時也，故云“天下隨時”。

The Commentary on the Judgment of the Hexagram of Following says: "Following, the strong comes down to be beneath the flexible, moves and brings joy, thus following. Greatly prosperous and upright, without blame, and the world follows the times." This hexagram is called "Following" because the strong line comes down to be beneath the flexible line, and it moves to bring joy. The phrase "the strong comes down to be beneath the flexible" refers to the upper trigram Qian (Heaven) with its uppermost line, Nine at the Top, coming down to be beneath the lower trigram Kun (Earth), while the lower trigram Kun's initial line, Six at the Beginning, moves up to be above Qian. This means that a yang line willingly takes a yin position, which is the superior humbling itself to the inferior, the noble yielding to the humble. When this happens, all things naturally rejoice and follow. Moreover, the lower trigram is Zhen (Thunder), which represents movement, and the upper trigram is Dui (Lake), which represents joy. Movement that brings joy is thus following. Therefore, it can be greatly prosperous and remain upright, without blame. If one is not prosperous or does not remain upright, it is not a path worth following, how could it make the world follow? The world follows the times, hence it is said, 'the world follows the times.'

隨時之義大矣哉！君子之道，隨時而動，從宜適變，不可為典要，非造道之深，知幾能權者，不能與於此也。故贊之曰“隨時之義大矣哉！”凡贊之者，欲人知其義之大，玩而識之也。此贊隨時之義大，與《豫》等諸卦不同，諸卦時與義是兩事。

The Commentary on the Judgment praises saying: "The significance of following the right time is great indeed!" The way of the superior man is to act in accordance with the circumstances, adapting himself as appropriate, without establishing a fixed set of rules. One who is not highly skilled, capable of discerning subtle signs, and adept at balancing matters cannot reach this level. Therefore, it praises, "The significance of following the right time is great indeed." All such commendations are meant to make people understand the profound meaning, to contemplate it repeatedly and thereby grasp it. However, here the praise is specifically about the importance of "following the right time," which differs from the meaning in the hexagrams such as "Yü" (Joy), where "time" and "righteousness" were originally separate concepts.

《象》曰：澤中有雷，隨，君子以嚮晦入宴息。雷震於澤中，澤隨震而動，為隨之象。君子觀象，以隨時而動。隨時之宜，萬事皆然，取其最明且近者言之。君子以嚮晦入宴息：君子晝則自強不息，及向昏晦，則入居於內，宴息以安其身，起居隨時，適其宜也。《禮》：君子晝不居內，夜不居外，隨時之道也。

The *Great Image* of the *Book of Changes* says: "There is thunder in the marsh, *Following*; the superior man takes this as a sign to retire indoors when it grows dark and rest quietly." Thunder shaking within the marsh causes the marsh water to move accordingly, illustrating the image of *Following*. The superior man observes this image and learns the principle of adapting to the time. Whatever one does, it should be done according to the circumstances. Here, the passage takes the most straightforward example: "The superior man retires indoors when it grows dark and rests quietly." The superior man works diligently during the day and, when evening comes, returns indoors to rest and preserve his body. Daily activities should be adjusted according to the time, each in its proper way. The *Book of Rites* says, "The superior man does not stay indoors during the day and does not go out at night," which expresses the same principle of adapting to the time.

初九，官有渝，貞吉，出門交有功。九居隨時而震體且動之主，有所隨者也。官，主守也。既有所隨，是其所主守有變易也，故曰官有渝，貞吉，所隨得正則吉也。有渝而不得正，乃過動也。出門交有功：人心所從，多所親愛者也。常人之情，愛之則見其是，惡之則見其非，故妻孥之言雖失而多從，所憎之言雖善為惡也。苟以親愛而隨之，則是私情所與，豈合正理，故出門而交則有功也。出門謂非私暱，交不以私，故其隨當而有功。

The Line Statement of the initial line of the "Following" hexagram says: "The official has changed, but with uprightness it is auspicious; going out to meet people brings success." The initial line, which is a yang line, is in the situation of the "Following" hexagram and belongs to the trigram Zhen (Thunder), which is the main line of action. It represents someone who is following another. "Official" here means to be in charge or to hold on to something. Since there is an object to follow, what he was previously in charge of must change, hence "the official has changed." The statement "with uprightness it is auspicious" is because the object being followed is upright, thus leading to good fortune. If the change is not upright, then it is a reckless action. "Going out to meet people brings success": people usually follow those they are close to and love. Human nature tends to see what is said by those they like as correct, and what is said by those they dislike as wrong. Therefore, even if the words of one's wife or children are wrong, they are often obeyed, while even if the words of someone one hates are right, they are considered wrong. If one follows someone merely because of affection, it is partial and biased, which is not in accordance with reason. Therefore, going out to meet people brings success. "Going out" means not being limited to those one is close to; when meeting people without partiality, the one being followed will naturally be appropriate and effective.

《象》曰：官有渝，從正吉也。既有隨而變，必所從得正則吉也。所從不正，則有悔吝。出門交有功，不失也。出門而交，非牽於私，其交必正矣，正則無失而有功。六二，係小子，失丈夫。二應五而比初，隨先於近柔，不能固守，故為之戒云：若係小子，則失丈夫也。初陽在下，小子也；五正應在上，丈夫也。二若志繫於初，則失九五之正應，是失丈夫也。係小子而失丈夫，舍正應而從不正，其咎大矣。二有中正之德，非必至如是也，在隨之時，當為之戒也。

The Small Image Commentary says: "Official duties change, but following the correct path brings good fortune." Since change arises from following something, it is essential that what is followed is correct to bring good fortune; if what is followed is not correct, there will be regret and shame. "Going out to meet others and achieving success, without losing the right path." — Going out to interact with others without being swayed by personal feelings ensures that the interaction is upright; being upright prevents mistakes and allows for accomplishments. The line statement for the second line says: "Binding the young man, losing the elder." The second line should correspond with the fifth line, but it is close to the first line instead. When following, it is easy to first follow the nearby one, and the weak and unstable nature makes it hard to hold on. Therefore, it is specifically warned that if one binds to the "young man," one will lose the "elder." The first line is a yang line at the bottom, representing the "young man"; the fifth line is the correct corresponding line above, representing the "elder." If the second line attaches its mind to the first line, it loses the fifth line, the correct corresponding line, which is the "elder." Binding to the young man and losing the elder means abandoning the correct corresponding line for an incorrect one, which is a great mistake. The second line originally has the virtue of being in the middle and upright, and may not actually reach this point, but because it is in the situation of following, it is appropriate to issue a warning.

《象》曰：係小子，弗兼與也。人之所隨，得正則遠邪，從非則失是，無兩從之理。二苟繫初，則失五矣，弗能兼與也。所以戒人從正當專一也。六三，係丈夫，失小子，隨有求得，利居貞。

The Small Image Commentary says: "To bind the young, one cannot be attached to both." The object one follows determines one's path; following the right leads away from the wrong, while following the wrong leads to losing the right. There is no way to follow both at the same time. If six two is bound to initial nine, it loses five nine, and both cannot be obtained at once. This is a warning that following the right path must be devoted and single-minded. The statement of line three says: "To bind the husband, to lose the young, to follow with a request, it is advantageous to dwell in uprightness."

丈夫九四也，小子初也。陽之在上者丈夫也，居下者小子也。三雖與初同體，而切近於四，故繫於四也。大抵陰柔不能自立，常親繫於所近者。上繫於四，故下失於初，舍初從上，得隨之宜也，上隨則善也。如昏之隨明，事之從善，上隨也。背是從非，舍明逐暗，下隨也。

Here, "husband" refers to nine in the fourth position, and "little person" refers to nine at the beginning: a yang line in the upper position is called husband, while a yang line in the lower position is called little person. Although six in the third is with nine at the beginning in the lower trigram, it is closely adjacent to nine in the fourth, so it is connected to nine in the fourth. Generally, the weak and flexible cannot stand on their own and always attach themselves to the person closest to them. It connects upward to nine in the fourth, so it loses connection with nine at the beginning; abandoning nine at the beginning and following above is in accordance with the proper way of following. Following upward is good. For example, a person in confusion following a wise person, or someone handling affairs following the good side, is following upward; departing from correctness to follow error, abandoning brightness to chase darkness, is following downward.

四亦無應，無隨之者也，近得三之隨，必與之親善。故三之隨四，有求必得也。人之隨於上，而上與之，是得所求也。又凡所求者可得也。雖然，固不可非理枉道以隨於上，苟取愛說以遂所求。如此，乃小人邪諂趨利之為也，故云利居貞。自處於正，則所謂有求而必得者，乃正事君子之隨也。

Nine in the Fourth has no corresponding line, originally having no one to follow; now it is close enough to receive the following of Six in the Third. Therefore, Six in the Third must be close and friendly with Nine in the Fourth. So Six in the Third follows Nine in the Fourth, and whatever it seeks will surely be obtained. When people follow an authority and the authority accepts them, this is seeking what one desires and obtaining it. Moreover, whatever one seeks, it is generally likely to be fulfilled. However, one must not violate reason or distort the right path in order to attach oneself to above, and not seek to please above in a deceitful way to achieve one's own desires. Doing so is the behavior of a petty person who is sly and flattering, chasing after power for personal gain. Therefore, the line statement says, "It is advantageous to stay firm and upright." If one stands upright, then what is called "whatever is sought will be obtained" is the proper way for a gentleman to follow.

《象》曰：係丈夫，志舍下也。既隨於上，則是其志舍下而不從也。舍下而從上，舍卑而從高也，於隨為善矣。九四，隨有獲，貞凶。有孚，在道，以明，何咎？九四以陽剛之才，處臣位之極，若於隨有獲，則雖正亦凶。有獲，謂得天下之心隨於己。為臣之道，當使恩威一出於上，眾心皆隨於君。若人心從己，危疑之道也，故凶。

The Small Image Commentary says: "Binding to a husband, the mind has abandoned the lower." Since it has followed above, it shows that its mind has abandoned the lower and no longer follows it. Abandoning the lower to follow the upper is abandoning the humble to follow the superior, which is considered good in the context of following. The statement of the fourth line says: "Following brings gain, but being firm brings misfortune. Having sincerity, being on the right path, and being clear, what misfortune?" The fourth line, with its yang strength, is at the top of the position of a minister. If it gains something in following, even if it remains firm, it is still dangerous. The term "gain" refers to gaining the hearts of the people who follow it. As a minister, the principle should be that grace and authority come from the sovereign, and the hearts of all should be directed toward the sovereign. If the people follow oneself instead, it is a path of doubt and danger, hence misfortune.

居此地者奈何？唯孚誠積於中，動為合於道，以明哲處之，則又何咎？古之人有行之者，伊尹、周公、孔明是也，皆德及於民，而民隨之。其得民之隨，所以成其君之功，致其國之安，其至誠存乎中，是有孚也；其所施為無不中道，在道也；唯其明哲，故能如是以明也，復何過咎之有？是以下信而上不疑，位極而無逼上之嫌，勢重而無專強之過。非聖人大賢，則不能也。其次如唐之郭子儀，威震主而主不疑，亦由中有誠孚而處無甚失也，非明哲能如是乎？

What should a person in such a position do? He must cultivate sincerity within himself, and every action must conform to the Way. Then, with wisdom and discernment, he can respond appropriately. In that case, how could there be any fault? Among the ancients who achieved this, there were I Yin, the Duke of Zhou, and Zhuge Liang. Their virtue and benevolence reached the people, and the people thus followed them. And their being followed by the people was precisely to accomplish the sovereign's achievements and secure the country's peace. Sincerity residing in the heart is called "having faith." Actions that are always in accordance with the middle path are called "being on the Way." Because of their wisdom and discernment, they could achieve this, which is called "using clarity." In such a case, how could there be any fault? Therefore, the people below trust him, and the sovereign above does not suspect him. His position reaches the peak yet there is no suspicion of challenging the sovereign. His power is great yet there is no fault of tyranny. Not a sage or a great virtuous person, one cannot achieve this. The next level would be like Guo Ziyi of the Tang dynasty, whose prestige shook the sovereign, yet the sovereign did not suspect him. This was because he had genuine sincerity within and did not commit major mistakes in his conduct. Without wisdom and discernment, could he have achieved this?

《象》曰：隨有獲，其義凶也。有孚在道，明功也。居近君之位而有獲，其義固凶。能有孚而在道，則無咎，蓋明哲之功也。九五，孚于嘉，吉。九五居尊得正而中實，是其中誠在於隨善，其吉可知。嘉，善也。自人君至於庶人，隨道之吉，唯在隨善而已。下應二之正中，為隨善之義。

The Small Image Commentary says: "Following leads to gain, its meaning is ominous. Having sincerity on the right path, this is manifesting merit." Being in a position close to the sovereign and gaining the people's support, by nature is ominous; yet if one holds sincere intentions and acts in accordance with the right path, there will be no mistakes, which is the result of wisdom and insight. The line statement of nine five says: "Sincerity in goodness, auspicious." Nine five is in a position of honor, has attained the correct position, and a yang line is in the center with inner strength, showing that his sincere heart is directed toward following the good path, thus auspiciousness is evident. "Goodness" refers to the good. From the sovereign down to the common people, following is auspicious, only because what is followed is good. Nine five responds to six two, which is a correct and central line, precisely expressing the meaning of "following the good."

《象》曰：孚于嘉吉，位正中也。處正中之位，由正中之道，孚誠所隨者正中也，所謂嘉也，其吉可知。所孚之嘉，謂六二也。隨以得中為善，隨之所防者過也，蓋心所說隨，則不知其過矣。

The Small Image Commentary says: "Believing in the good is吉祥, because the position is upright and central." Being in a position that is both upright and central, one follows a path that is both upright and central. The object of one's sincere belief is also upright and central, which is called "good." Therefore, it is吉祥. The "good" he believes in refers to the second line. Following should be based on the principle of being central, because following requires most vigilance against excess. Once a person becomes fond of the object they follow, they may not realize they have already gone too far.

上六，拘係之，乃從維之，王用亨于西山。上六以柔順而居隨之極，極乎隨者也。拘係之，謂隨之極，如拘持縻繫之。乃從維之，又從而維繫之也，謂隨之固結如此。王用亨于西山，隨之極如是。昔者太王用此道，亨王業於西山。太王避狄之難，去豳來岐，豳人老稚扶攜以隨之如歸市，蓋其人心之隨，固結如此，用此故能亨盛其王業於西山。西山，岐山也。周之王業，蓋興於此。上居隨極，固為大過，然在得民之隨，與隨善之固，如此乃為善也，施於他則過矣。《象》曰：拘係之，上窮也。隨之固如拘繫維持，隨道之窮極也。

The line statement of the sixth line at the top says: "He is bound, then further tied, the king uses this to prosper in the western mountain." The sixth line at the top, with its gentle and compliant nature, is at the extreme point of following. It represents someone who has followed to the very end. "He is bound" means that following to the extreme is like being bound and tied up. "Then further tied" means that after following, it is further bound, describing how firmly the following is. "The king uses this to prosper in the western mountain" indicates the result of following to such an extent: in the past, King Taiwang of the Zhou dynasty followed this path and spread his royal cause in the western mountain. To avoid the invasion of the Di people, King Taiwang left the state of Bin and moved to Mount Qi. The people of Bin, regardless of age, followed him carrying the elderly and children, coming in great numbers like a market scene. This shows how firmly the people's following could be, and it was through this that he was able to spread his royal cause in the western mountain. The western mountain refers to Mount Qi, where the Zhou dynasty's royal cause was probably established. Although the sixth line at the top is at the extreme of following, it is considered good in the context of "gaining the people's following" and "the firmness of following." If applied to other matters, it would be excessive. The Small Image Commentary says: "He is bound, reaching the extreme." Following so firmly as if bound and tied is the extreme of the way of following.

《蠱》，《序卦》：“以喜隨人者必有事，故受之以蠱。”承二卦之義以為次也。夫喜悅以隨於人者，必有事也。無事，則何喜，何隨？蠱所以次隨也。蠱，事也。蠱非訓事，蠱乃有事也。為卦，山下有風，風在山下，遇山而回則物亂，是為蠱象。蠱之義，壞亂也。在文為蟲皿，皿之有蟲，蠱壞之義。《左氏傳》云：“風落山，女惑男。”以長女下於少男，亂其情也。風遇山而回，物皆撓亂，是為有事之象，故云蠱者事也。既蠱而治之，亦事也。以卦之象言之，所以成蠱也；以卦之才言之，所以治蠱也。

Regarding the hexagram "Gǔ" (蛊), the "Xù Guà Zhuàn" says: "Those who follow others with joy must have something to deal with, hence it is followed by Gǔ." This sequence follows the meaning of the previous two hexagrams: those who joyfully follow others must have something to deal with. If there is nothing to deal with, where does the joy come from? Where does the following come from? Therefore, the hexagram Gǔ comes after the hexagram Suí (随). The word "Gǔ" itself does not mean "affair" directly, but it refers to the necessity of dealing with matters when encountering a state of corruption. In terms of the hexagram's structure, it represents a mountain beneath a wind: the wind is beneath the mountain, meets the mountain's obstruction, and turns back, causing all things to be disturbed and confused, which is the image of Gǔ. The meaning of Gǔ is corruption and confusion. In terms of its character, "Gǔ" is composed of "chóng" (虫, insect) and "mǐn" (皿, vessel), meaning insects growing in a vessel, which symbolizes corruption. The "Zuǒ Zhuàn" records a discussion by Yi He on Gǔ, saying "wind falls upon the mountain, women deceive men." This hexagram, with the elder daughter placed below the young son, represents disorder in the relationship between men and women. The wind meets the mountain and turns back, disturbing all things, which is the image of "having something to deal with," hence Gǔ means "affair." Once corruption has occurred and one begins to rectify it, that is also an affair. In terms of the hexagram's image, it discusses the cause of Gǔ; in terms of its qualities, it discusses how to rectify corruption.

蠱：元，亨，利涉大川。既蠱則有復治之理。自古治必因亂，亂則開治，理自然也。如卦之才以治蠱，則能致元亨也。蠱之大者，濟時之艱難險阻也，故曰利涉大川。先甲三日，後甲三日。

The Hexagram Gǔ Statement says: "Original, prosperous, advantageous to cross great rivers." Since it is already in a state of decay, it contains the principle of renewal and rectification. From ancient times, great order has always arisen from great disorder; when disorder reaches its extreme, order emerges, which is a natural principle. If one uses the qualities indicated by this hexagram to rectify the decay, one can achieve great prosperity. The greatest aspect of decay is to relieve the difficulties and dangers of the present situation, hence it says "advantageous to cross great rivers." The Hexagram Statement then continues: "Three days before the first day of the month, three days after the first day of the month."

甲，數之首，事之始也，如辰之甲乙。甲第，甲令，皆謂首也，事之端也。治蠱之道，當思慮其先後三日，蓋推原先後，為救弊可久之道。先甲謂先於此，究其所以然也。後甲謂後於此，慮其將然也。一日二日至於三日，言慮之深，推之遠也。究其所以然，則知救之之道；慮其將然，則知備之之方。

"Jia" is the first of the heavenly stems, representing the beginning of things, just as Jia and Yi come first in the sequence of heavenly stems. In the imperial examination system, "Jia Di" refers to the top rank, and in legal terms, "Jia Ling" denotes the primary decree, both using "Jia" to signify the beginning or the first. When dealing with the rectification of corruption, one should carefully consider the three days before and after the Jia day, looking back to the origin and forward to the future, in order to find a lasting method to eliminate entrenched evils. "Xian Jia" means to investigate the reasons why things have deteriorated to this state before this point; "Hou Jia" means to consider the possible changes that may occur after this point. Mentioning one, two, or even three days is a way of expressing deep thought and far-reaching contemplation. By investigating why it has come to this, one understands the path to remedy it; by considering what may happen next, one understands the methods of prevention.

善救則前弊可革，善備則後利可久，此古之聖王所以新天下而垂後世也。後之治蠱者，不明聖人先甲後甲之誡，慮淺而事近，故勞於救世而亂不革，功未及成而弊已生矣。甲者事之首，庚者變更之首。制作政教之類，則云甲，舉其首也。發號施令之事，則云庚，庚猶更也，有所更變也。

Being skilled in remedying, one can eliminate accumulated evils of the past; being skilled in prevention, one can ensure lasting benefits in the future. This is precisely why ancient sage-kings were able to renew the world and set an example for future generations. Later generations who rectify corruption fail to understand the sage's warning of "three days before the first day of the stem Jia and three days after," due to their shallow thinking and short-sightedness. Thus, they are busy trying to save the situation, yet disorder remains uneliminated, and before their achievements are completed, new evils have already arisen. "Jia" signifies the beginning of an affair, while "Geng" marks the beginning of change. When referring to the creation of systems and policies, we use "Jia," as it refers to the starting point; when referring to issuing commands, we use "Geng," as "Geng" implies alteration, indicating a change.

《彖》曰：蠱，剛上而柔下，巽而止，蠱。以卦變及二體之義而言。剛上而柔下，謂乾之初九上而為上九，坤之上六下而為初六也。陽剛，尊而在上者也，今往居於上；陰柔，卑而在下者也，今來居於下。男雖少而居上，女雖長而在下，尊卑得正，上下順理，治蠱之道也。由剛之上，柔之下，變而為艮巽。艮，止也。巽，順也。下巽而上止，止於巽順也。以巽順之道治蠱，是以元亨也。

The Commentary on the Judgment of the Hexagram 18 (Gǔ) says: "Gǔ, the strong above and the yielding below, yielding and stopping, hence Gǔ." This refers to the meaning of the changing hexagram and the two trigrams. "The strong above and the yielding below" refers to the initial line of the Qian trigram rising to become the top line, and the top line of the Kun trigram descending to become the initial line. Yang is inherently noble and should be above, yet it now resides at the top; Yin is inherently humble and should be below, yet it now resides at the bottom. The young male, though young, is above, and the old female, though old, is below. Thus, the positions of honor and humility are correct, and the upper and lower parts are in order, which is the meaning of rectifying the disorder of Gǔ. Because of the strong above and the yielding below, the hexagram becomes Gen (Mountain) and Xun (Wind). Gen represents stopping, and Xun represents yielding. The lower trigram yields and the upper trigram stops, thus achieving a state of calm and stability through yielding. Using the way of yielding to rectify disorder, therefore, leads to great success and smoothness.

蠱元亨而天下治也。治蠱之道，如卦之才，則元亨而天下治矣。夫治亂者，苟能使尊卑上下之義正，在下者巽順，在上者能止齊安定之，事皆止於順，則何蠱之不治也？其道大善而亨也，如此則天下治矣。

The Commentary on the Judgment says: "Gǔ is originally prosperous and brings order to the world." The method of rectifying chaos and disorder, if carried out with the qualities represented by this hexagram, will be greatly prosperous and lead to the governance of the world. Anyone who wishes to rectify a chaotic situation should ensure that the distinctions of rank and hierarchy are properly established. Those below should be compliant and obedient, while those above should be able to maintain stability and order, ensuring that all matters proceed smoothly. Then, how could chaos and disorder remain unresolved? This path is both virtuous and prosperous. If followed, the world will be well governed.

利涉大川，往有事也。方天下壞亂之際，宜涉艱險以往而濟之，是往有所事也。先甲三日，後甲三日，終則有始，天行也。夫有始則必有終，既終則必有始，天之道也。聖人知終始之道，故能原始而究其所以然，要終而備其將然，先甲後甲而為之慮，所以能治蠱而致元亨也。

The Commentary on the Judgment says: "It is advantageous to cross a great river, going on a mission." When the world is in disorder and chaos, one should brave the difficulties and go forth to rescue it, which is called "going on a mission." It also says: "Three days before the Jia day, three days after the Jia day, the end leads to the beginning, which is the way of Heaven." Whenever there is a beginning, there must be an end, and after the end comes another beginning; this is the way of Heaven's operation. The sage understands the principle of the cycle of beginning and end, so he can trace the origin of things and understand why they are so, and also conclude the end of things and prevent what may come. He prepares thoroughly before and after the Jia day, thus being able to rectify disorder and achieve great success.

《咸》，《序卦》：“有天地然後有萬物，有萬物然後有男女，有男女然後有夫婦，有夫婦然後有父子，有父子然後有君臣，有君臣然後有上下，有上下然後禮義有所錯。”天地萬物之本，夫婦人倫之始，所以上經首《乾》、《坤》，下經首《咸》繼以《恆》也。天地二物，故二卦分為天地之道。男女交合而成夫婦，故《咸》與《恆》皆二體合為夫婦之義。咸，感也，以說為主；恆，常也，以正為本。而說之道自有正也，正之道固有說焉，巽而動，剛柔皆應，說也。咸之為卦，兌上艮下，少女少男也。男女相感之深，莫如少者，故二少為咸也。艮體篤實，止為誠愨之義。男志篤實以下交，女心說而上應，男感之先也。男先以誠感，則女說而應也。

The hexagram "Xian" (咸) is explained in the "Xugua Zhuan" (序卦传) as follows: "After heaven and earth are formed, then all things come into being; after all things are formed, then there are men and women; after men and women are formed, then there are husband and wife; after husband and wife are formed, then there are father and son; after father and son are formed, then there are ruler and subject; after ruler and subject are formed, then there is distinction between superior and inferior; after there is distinction between superior and inferior, then rites and morality have a place to be practiced." Heaven and earth are the root of all things, and husband and wife are the beginning of human relationships, so the upper section of the "Zhou Yi" (周易) begins with the hexagrams "Qian" (乾) and "Kun" (坤), while the lower section begins with "Xian" (咸) and is followed by "Heng" (恒). Heaven and earth are two separate entities, so "Qian" and "Kun" are divided into two hexagrams, each representing the way of heaven and the way of earth. However, men and women must come together to form husband and wife, so "Xian" and "Heng" both consist of two parts, upper and lower, to represent the meaning of husband and wife. "Xian" meanssympathetic response (response or mutual influence), with mutual joy as its main characteristic; "Heng" means 恒久 (permanence), with upholding righteousness as its foundation. However, the way of joy naturally contains righteousness, and the way of upholding righteousness inherently contains joy. In the hexagram "Heng," the lower trigram is "Xun" (巽), which represents compliance, and the upper trigram is "Zhen" (震), which represents movement. The six lines are flexible and harmonious, which is the nature of joy. The structure of the hexagram "Xian" is "Dui" (兑) on top and "Gen" (艮) at the bottom, meaning a young woman on top and a young man at the bottom. The most profound mutual influence between men and women is found among the young, so the hexagram "Xian" is established with two "young" elements. The virtue of "Gen" (艮) is sincerity and steadfastness, and "stop" signifies sincerity and devotion. A man with sincere and steadfast intentions willingly submits to a woman and interacts with her, while a woman, filled with joy, responds upward. This is the man initiating the influence. A man first approaches with sincere feelings, and the woman then responds with joy.

咸：亨，利貞，取女吉。咸，感也。不曰感者，咸有皆義，男女交相感也。物之相感，莫如男女，而少復甚焉。凡君臣上下，以至萬物，皆有相感之道。物之相感，則有亨通之理。君臣能相感，則君臣之道通；上下能相感，則上下之志通；以至父子、夫婦、親戚、朋友，皆情意相感，則和順而亨通。事物皆然，故咸有亨之理也。利貞，相感之道利在於正也。不以正，則入於惡矣，如夫婦之以淫姣，君臣之以媚說，上下之以邪僻，皆相感之不以正也。取女吉，以卦才言也。卦有柔上剛下，二氣感應，相與止而說，男下女之義。以此義取女，則得正而吉也。

The Hexagram Statement of the Hexagram Xian says: "Xian: Smooth, advantageous to maintain the correct course, taking a wife is auspicious." "Xian" meanssympathetic response, which refers to mutual influence. It is not called "Gan" (sensation) directly because "Xian" also implies "all" or "completely," indicating mutual influence between men and women, not a one-sided matter. The mutual influence among all things is most profound in the relationship between men and women, and especially between young men and young women. All relationships, from sovereign and subject, superior and inferior, to heaven and earth and all things, have their own way of mutual influence. When things influence each other, there is the principle of smoothness: when sovereign and subject influence each other, the way of sovereign and subject becomes smooth; when superior and inferior influence each other, their intentions become communicated; extending this to father and son, husband and wife, relatives and friends, as long as their feelings influence each other, they will be harmonious and smooth. All things are like this, so the Hexagram Xian has the principle of smoothness. The statement "advantageous to maintain the correct course" refers to the principle of mutual influence being suitable for maintaining the correct course. If one does not influence with the correct way, it will lead to evil: for instance, couples influencing each other through licentiousness and seduction, sovereign and subject influencing each other through flattery and pleasing, superior and inferior influencing each other through perverse and improper ways, all are instances of mutual influence without the correct way. The statement "taking a wife is auspicious" refers to the quality of the hexagram. This hexagram has flexible lines above and strong lines below, with the yin and yang energies influencing each other and interacting with each other. The lower trigram is Gen (mountain), which represents stillness, and the upper trigram is Dui (lake), which represents joy, indicating the meaning of the man being subordinate to the woman. With such an attitude in taking a wife, one can achieve the correct way and thus 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。咸之義感也。在卦，則柔爻上而剛爻下，柔上變剛而成兌，剛下變柔而成艮，陰陽相交，為男女交感之義。又兌女在上，艮男居下，亦柔上剛下也。陰陽二氣，相感相應而和合，是相與也。止而說，止於說，為堅愨之意。艮止於下，篤誠相下也；兌說於上，和說相應也。以男下女，和之至也。相感之道如此，是以能亨通而得正，取女如是則吉也。卦才如此，大率感道利於正也。

The Commentary on the Judgment of the Hexagram Xian says: "Xian means mutual感应. The upper trigram is yin and the lower is yang, so the yin line rises above and the yang line descends below. The two energies interact and respond to each other, harmonizing and uniting. A man is below a woman, so it is favorable to be sincere and upright, and it is auspicious to take a wife." The meaning of "Xian" issympathetic response. In terms of the structure of the hexagram, the yin line rises to the top and the yang line descends to the bottom. The yin line moves upward, changing from yang to Dui, and the yang line moves downward, changing from yin to Gen. The yin and yang energies exchange their positions, which signifies the mutualsympathetic response between male and female. Moreover, Dui represents a young woman above and Gen represents a young man below, which still conforms to the principle of "yin above and yang below." The mutualsympathetic response and harmonious response between the two energies, leading to a united and harmonious state, is called "mutual interaction." "Stopping and being joyful" means stopping at a state of joy, implying firmness and sincerity. Gen stops below, indicating sincerity and willingness to be subordinate; Dui expresses joy above, indicating a joyful and responsive attitude. A man being below a woman indicates the utmost harmony. When mutualsympathetic response is achieved in this way, it leads to smoothness and uprightness, and thus it is auspicious to take a wife. This is the nature of this hexagram. In summary, the way ofsympathetic response should be based on uprightness.

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。既言男女相感之義，復推極感道，以盡天地之理、聖人之用。天地二氣交感而化生萬物，聖人至誠以感億兆之心而天下和平。天下之心所以和平，由聖人感之也。觀天地交感化生萬物之理，與聖人感人心致和平之道，則天地萬物之情可見矣。感通之理，知道者默而觀之可也。

The Commentary on the Judgment continues: "Heaven and Earth are moved by mutual感应, and thus all things are transformed and come into being; the sage moves the hearts of people, and thus the world becomes peaceful and harmonious. By observing what is moved, the true nature of Heaven, Earth, and all things becomes evident." Previously, the meaning of thesympathetic response between men and women was explained, and here the principle ofsympathetic response is taken to its extreme to fully explore the principles of Heaven and Earth and the function of the sage. Heaven and Earth, through the mutualsympathetic response of yin and yang energies, generate and nurture all things; the sage, with sincere heart, moves the hearts of millions, thus bringing peace and harmony to the world. The reason the hearts of people are peaceful is precisely because the sage has moved them. By observing the principle of mutualsympathetic response between Heaven and Earth leading to the generation of all things, and the method by which the sage moves the hearts of people to achieve world peace, the true nature of Heaven, Earth, and all things can be seen. The principle ofsympathetic response is extremely subtle; those who understand the Way can silently contemplate and comprehend it, without needing to force words.

《象》曰：山下有澤，咸，君子以虛受人。澤性潤下，土性受潤，澤在山上而其漸潤通徹，是二物之氣相感通也。君子觀山澤通氣之象，而虛其中以受於人。夫人中虛則能受，實則不能入矣。虛中者，無我也。中無私主，則無感不通。以量而容之，擇合而受之，非聖人有感必通之道也。

The *Great Image* of the *Book of Changes* says: "There is a marsh below the mountain, which is *Xian*; the gentleman takes this as a sign to be receptive to others." The nature of the marsh is to moisten downward, and the nature of the earth is to receive the moisture; though the marsh is on the mountain, its moistening permeates layer by layer, connecting above and below. This is the mutual communication of the energies of the two substances. The gentleman observes the image of the mountain and marsh communicating their energies, and thus empties his heart to receive others. A mind that is empty can receive, but a mind that is full cannot take in anything more. What is called "empty center" means having no private self. When the mind has no private intentions as its master, it is not bound by anything and thus can communicate with all. If one first measures and then accepts, or first selects what is agreeable and then receives it, that is not the open-heartedness of the sage, who is always responsive to all that comes.

初六，咸其拇。初六在下卦之下，與四相感。以微處初，其感未深，豈能動於人？故如人拇之動，未足以進也。拇，足大指。人之相感，有淺深輕重之異，識其時勢，則所處不失其宜矣。《象》曰：咸其拇，志在外也。初志之動，感於四也，故曰在外。志雖動而感未深，如拇之動，未足以進也。

The line statement of the first line of the Xian hexagram says: "It moves the big toe." The first line is at the lowest position of the lower trigram and responds to the nine in the fourth position. It is a weak line at the beginning of the hexagram, and its influence is still shallow, so it cannot move others. It is like the big toe of a person moving slightly, which is not yet enough to take a real step forward. "Thumb" refers to the big toe. The mutual influence between people varies in depth and intensity. If one can recognize the proper time and situation, then one's response will be appropriate. The Small Image Commentary says: "It moves the big toe, the mind is outside." The initial movement of the first line's mind is caused by the influence of the nine in the fourth position, so it is said "the mind is outside." Although the mind has begun to move, the influence is still shallow, just like the big toe moving slightly, which is not yet enough to take a real step forward.

六二，咸其腓，凶，居吉。二以陰居下，與五為應，故設咸腓之戒。腓，足肚，行則先動，足乃舉之，非如腓之自動也。二若不守道，待上之求，而如腓自動，則躁妄自失，所以凶也。安其居而不動，以待上之求，則得進退之道而吉也。二，中正之人，以其在咸而應五，故為此戒。復云居吉，若安其分，不自動，則吉也。《象》曰：雖凶，居吉，順不害也。二居中得正，所應又中正，其才本善，以其在咸之時，質柔而上應，故戒以先動求君則凶，居以自守則吉。《象》復明之云：非戒之不得相感，唯順理則不害，謂守道不先動也。

The line statement for the second line says: "It is felt in the calf, ominous; if it remains in place, it is auspicious." The second line, being a yin and flexible line in the center of the lower trigram, corresponds with the fifth line. Therefore, it warns with the phrase "It is felt in the calf." The calf is the part of the leg below the knee, which seems to move first when a person walks, but in reality it is the foot that moves it, not the calf itself. If the second line does not remain on the right path and wait for the superior to initiate action, but instead acts rashly like the calf moving ahead on its own, it becomes impetuous and reckless, losing its proper position, hence ominous. If it remains in its proper place without unnecessary movement and waits quietly for the superior to take the initiative, then it follows the proper way of advancing and retreating, thus being auspicious. The second line is originally a person who is in the center and upholds righteousness, but because it is in the time of mutual influence in the Hexagram of "Attraction," it corresponds with the fifth line, so it is specially warned. It also says "if it remains in place, it is auspicious," meaning that if it remains in its proper position and does not act rashly, it will be auspicious. The Small Image Commentary says: "Although ominous, remaining in place is auspicious, because it follows without causing harm." The second line is in the center and upholds righteousness, and the line it corresponds with, the fifth line, is also central and upright. Its inherent quality is good; however, because it is in the time of mutual influence, it is yin and flexible, and eager to seek correspondence with the superior, so it is warned against acting rashly and moving ahead to seek the superior, which is ominous, but if it remains in its proper place, it is auspicious. The Small Image Commentary further explains that it is not prohibiting it from corresponding with the superior, but as long as it follows the proper way, there will be no harm—meaning that it should remain on the right path without acting rashly.

九三，咸其股，執其隨，往吝。九三以陽居剛，有剛陽之才，而為主於內，居下之上，是宜自得於正道，以感於物，而乃應於上六。陽好上而說，陰上居感說之極，故三感而從之。股者，在身之下，足之上，不能自由，隨身而動者也，故以為象，言九三不能自主，隨物而動，如股然，其所執守者隨於物也。剛陽之才，感於所說而隨之，如此而往，可羞吝也。

The line statement of the third line says: "It is moved in the thigh, it clings to the following, and going forward brings regret." The third line is a yang line in a yang position, possessing strong and vigorous qualities. It is also the main line of the lower trigram,艮 (Mountain), and is located above the lower trigram. It should stay on the correct path and move the outer trigram, but instead it responds to the upper sixth line. Yang is inclined to move upward and is easily pleased. The upper sixth line is at the peak of pleasure, so the third line is moved by it and follows. "Thigh" is below the body and above the feet, and cannot act independently, only moving with the body. Therefore, it is used as a symbol to indicate that the third line cannot act on its own, but only follows external things, like the thigh, which only follows the body. With strong and vigorous qualities, it is moved by what it likes and follows it, which is regrettable and shameful.

《象》曰：咸其股，亦不處也；志在隨人，所執下也。雲亦者，蓋《象》辭本不與《易》相比，自作一處，故諸爻之《象》辭，意有相續者。此言亦者，承上爻辭也。上云：“咸其拇，志在外也，雖凶居吉，順不害也。”咸其股，亦不處也。前二陰爻皆有感而動，三雖陽爻亦然，故云“亦不處也”。不處謂動也。有剛陽之質，而不能自主，志反在於隨人，是所操執者卑下之甚也。

The Small Image Commentary says: "The feeling reaches the thigh, also not staying still; the mind is inclined to follow others, and what it holds onto is lowly." The use of the word "also" here is because the text of the Image Commentary does not originally correspond term by term with the text of the Classic, but rather forms its own independent section. Therefore, the meanings of the Image Commentaries for each line often follow one another. Here, the use of "also" is to connect with the Image Commentaries of the previous lines: above it it says "The feeling reaches the toe, the mind is outside"; "Although it is dangerous to stay, it is safe to dwell, following without harm." Then it continues with "The feeling reaches the thigh, also not staying still." Before this, the two yin lines, the first and second, both acted immediately upon feeling; although the third line is a yang line, it also cannot stay still, hence the saying "also not staying still." "Not staying still" means restlessness. The third line originally has the quality of strong yang, yet it cannot govern itself, and its mind is inclined to follow others, which shows that what it holds onto is extremely lowly.

九四，貞吉，悔亡。憧憧往來，朋從爾思。感者，人之動也，故皆就人身取象。拇取在下而動之微，腓取先動，股取其隨。九四無所取，直言感之道，不言咸其心，感乃心也。四在中而居上，當心之位，故為感之主，而言感之道。貞正則吉而悔亡，感不以正，則有悔也。又四說體，居陰而應初，故戒於貞感之道，無所不通，有所私繫，則害於感通，乃有悔也。聖人感天下之心，如寒暑雨暘，無不通，無不應者，亦貞而已矣。貞者，虛中無我之謂也。憧憧往來，朋從爾思，夫貞一則所感無不通，若往來憧憧然，用其私心以感物，則思之所及者有能感而動，所不及者不能感也，是其朋類則從其思也，以有繫之私心，既主於一隅一事，豈能廓然無所不通乎？

The statement of the fourth line says: "Zhen Ji, Hui Wang. Chongchong Wanglai, Peng Cong Er Si."sympathetic response is the activity of the human heart, so all six lines of the Xian hexagram take their images from the human body: the initial line takes the movement of the toes, which are at the bottom and move most subtly; the second line takes the movement of the calf, which moves first; the third line takes the movement of the thigh, which only follows. By the fourth line, however, it no longer takes a body part but directly speaks of the way ofsympathetic response. It does not say "Xian Qi Xin" because "感" itself is a matter of the heart. The fourth line is in the upper part of the hexagram and is in the position of the heart, so it is the main line ofsympathetic response, and thus directly states the principle of mutual communication. Holding to the correct position brings good fortune and removes regret; if thesympathetic response is not based on the right path, there will be regret. Moreover, the fourth line belongs to the Dui hexagram, which represents joy, and it is a yang line in a yin position, responding to the initial line. Therefore, it warns it to hold to the correct position: the way ofsympathetic response is originally all-encompassing, but once there is partial attachment, it hinders the communication, thus causing regret. The sage moves the hearts of the people throughout the world, just as the cold and heat alternate and the rain and sunshine change, being all-encompassing and responding to everything, relying only on the character "Zhen."the so-called "Zhen" means a quiet and empty mind without private self-interest. As for "Chongchong Wanglai, Peng Cong Er Si": if one maintains a single-minded state, thesympathetic response will be all-encompassing; if the mind is restless and constantly wandering, using private feelings to move external things, then only those within the scope of one's thoughts can be moved, while those beyond the scope cannot be moved, thus only those of the same kind and faction will follow one's thoughts. Holding on to such a bound and restricted private self-interest, since one is focused only on a particular aspect or matter, how can one be broad and open, all-encompassing?

《繫辭》曰：“天下何思何慮？天下同歸而殊途，一致而百慮，天下何思何慮？”夫子因咸極論感通之道。夫以思慮之私心感物，所感狹矣。天下之理一也，塗雖殊而其歸則同，慮雖百而其致則一。雖物有萬殊，事有萬變，統之以一，則無能違也。故貞其意，則窮天下無不感通焉，故曰：“天下何思何慮？”用其思慮之私心，豈能無所不感也？

The Great Treatise says: "What does the world think or worry about? The world may take different paths but ultimately arrives at the same destination; although there are many concerns, they all lead to the same result. What does the world think or worry about?" Confucius particularly elaborates on the principle of mutualsympathetic response in the ninth line of the fourth position in the Xian hexagram. Using thoughts and private intentions to move external things limits the scope of what can be moved. The principle of the world is one: although the paths may differ, they all lead to the same destination; although there are many worries, they all result in the same outcome. Even though things may differ in myriad ways and events may change in countless forms, as long as one uses this single principle to unify them, nothing can contradict it. Therefore, if one remains steadfast in one's mind, one can encompass the world and achieve complete mutual感应, hence the saying "What does the world think or worry about?" If one uses thoughts and private intentions, how can one achieve completesympathetic response everywhere?

“日往則月來，月往則日來，日月相推而明生焉。寒往則暑來，暑往則寒來，寒暑相推而歲成焉。往者屈也，來者信也，屈信相感而利生焉。”此以往來屈信明感應之理。屈則有信，信則有屈，所謂感應也。故日月相推而明生，寒暑相推而歲成，功用由是而成，故曰屈信相感而利生焉。感，動也，有感必有應。凡有動皆為感，感則必有應，所應復為感，感復有應，所以不已也。

The Great Treatise continues: "When the sun goes, the moon comes; when the moon goes, the sun comes. The sun and moon push each other and thus light is generated. When cold goes, heat comes; when heat goes, cold comes. Cold and heat push each other and thus the year is completed. What goes is bending, what comes is extending—'xin' here means 'extending.' This is called感应 (response). Therefore, the sun and moon pushing each other generate light, cold and heat pushing each other complete the year, and the function of heaven and earth is thus established, so it says 'bending and extending respond to each other and benefit arises.' 'Response' is movement; whenever there is movement, there must be a response. Any movement is considered a response, and once there is a response, there must be another movement. The response becomes a new movement, and so on, continuing without end."

“尺蠖之屈，以求信也。龍蛇之蟄，以存身也。精義入神，以致用也。利用安身，以崇德也。過此以往，未之或知也。”前云屈信之理矣，復取物以明之。尺蠖之行，先屈而後信，蓋不屈則無信，信而後有屈，觀尺蠖則知感應之理矣。龍蛇之藏，所以存息其身，而後能奮迅也，不蟄則不能奮矣。動息相感，乃屈信也。君子潛心精微之義，入於神妙，所以致其用也。潛心精微，積也；致用，施也。積與施乃屈信也。

The Great Treatise also says: "The inchworm bends in order to stretch out; the dragon and snake hibernate in order to preserve themselves. The refined meaning enters into the divine, so as to achieve practical use. Utilizing things and maintaining oneself, in order to cultivate virtue. Beyond this, there is nothing that people know." Previously, the principle of bending and stretching has been explained. Here, specific examples of things are taken to illustrate this. The inchworm crawls by first arching its body and then stretching out; without first bending, it cannot stretch, and after stretching, it must bend again. Observing the inchworm can help understand the principle of mutual response. The dragon and snake hibernate in winter to preserve and rest their bodies, and only then can they rise and leap. Without hibernation, they would lack the strength to rise. The movement and stillness call upon each other, which is precisely bending and stretching. The gentleman immerses himself in the study of refined principles, penetrating to the divine level, in order to be able to apply them in the future. Immersion and refinement are accumulation, while application and practice are release. Accumulation and release are also bending and stretching.

“利用安身，以崇德也”，承上文致用而言，利其施用，安處其身，所以崇大其德業也。所為合理，則事正而身安，聖人能事盡於此矣，故云“過此以往，未之或知也”。“窮神知化，德之盛也”。既云“過此以往，未之或知”，更以此語終之，雲窮極至神之妙，知化育之道，德之至盛也，無加於此矣。

As for "utilizing one's abilities to secure one's self, thereby cultivating virtue," this is a continuation of the previous statement "achieving practical application." It means using one's actions skillfully, maintaining inner peace and stability, thus cultivating great virtue. When all one's actions conform to reason, things become proper, and the self becomes secure. The things that the sage can do reach their limit here, hence the saying "beyond this, there is nothing known." The "Great Treatise" concludes with "exhausting the subtle workings of heaven and earth, understanding the transformations of creation, this is the height of virtue." After having said "beyond this, there is nothing known," it concludes with this statement: reaching the most subtle and profound aspects, comprehending the principles of generation and transformation, this is the peak of virtue, and there is nothing beyond it.

《象》曰：貞吉悔亡，未感害也；憧憧往來，未光大也。貞則吉而悔亡，未為私感所害也；繫私應則害於感矣。憧憧往來，以私心相感，感之道狹矣，故云未光大也。九五，咸其脢，無悔。九居尊位，當以至誠感天下，而應二比上。若係二而說上，則偏私淺狹，非人君之道，豈能感天下乎？脢，背肉也，與心相背而所不見也。言能背其私心，感非其所見而說者，則得人君感天下之正，而無悔也。

The Small Image Commentary says: "Zhen Ji Hui Wang, Wei Gan Hai Ye; Chong Chong Wang Lai, Wei Guang Da Ye." Holding to the correct path leads to good fortune and the disappearance of regret, because it has not yet been harmed by biasedsympathetic response. Once one is attached to privatesympathetic response, it hinders the proper communication. "Chong Chong Wang Lai" refers to using private feelings to communicate, which narrows the path of communication, hence it says "not yet broad." The line statement of nine five says: "Xian Qi Mei, Wu Hui." Nine five, being a yang line in the尊 position, should use utmost sincerity to move the world, yet it responds to six two and is close to upper six. If it is attached to six two and delights in upper six, it becomes biased and narrow, which is not the way of a ruler. How can it move the world? "Mei" is the flesh on the back, opposite the heart and something one cannot see. The line statement's intention is: if one can detach from private feelings and communicate with those not seen or liked, one attains the correct path of a ruler moving the world, thus having no regret.

《象》曰：咸其脢，志末也。戒使背其心而咸脢者，為其存心淺末，繫二而說上，感於私慾也。上六，咸其輔頰舌。上陰柔而說體，為說之主，又居感之極，是其欲感物之極也，故不能以至誠感物，而發見於口舌之間，小人女子之常態也，豈能動於人乎？不直云口，而云輔頰舌，亦猶今人謂口過曰唇吻，曰頰舌也，輔頰舌皆所用以言也。《象》曰：咸其輔頰舌，滕口說也。唯至誠為能感人，乃以柔說騰揚於口舌，言說豈能感於人乎？

The Small Image Commentary says: "It touches the nape, indicating a shallow heart." This is a warning to the Nine in the Fifth to distance itself from private desires, because it has a shallow mind and is caught up in the last stage, being attached to the Six in the Second while also delighting in the Six at the Top. What it feels is merely private desire. The line statement for the Six at the Top says: "It touches the cheek and tongue." The Six at the Top is yin and soft, located in the trigram of Joy, making it the main line of joy. It is also at the extreme end of the entire hexagram's感应 (response). This shows that its desire to move others has reached its peak. However, it cannot use sincere feelings to move others, but instead expresses its thoughts only through the mouth and tongue. This is the usual behavior of those with shallow understanding. How can such superficial words truly move others? Instead of directly mentioning "mouth," it says "cheek and tongue," just as modern people refer to faults in speech as "lip and tongue." "Cheek," "cheek," and "tongue" are all parts used in speaking. The Small Image Commentary says: "It touches the cheek and tongue, indicating empty words." Only sincere feelings can move others. Now, it uses soft and flattering words, spreading them through the mouth and tongue—empty talk. How can empty talk move others?

《恆》，《序卦》：“夫婦之道，不可以不久也，故受之以恆，恆，久也。”咸，夫婦之道。夫婦終身不變者也，故咸之後受之以恆也。咸，少男在少女之下，以男下女，是男女交感之義。恆，長男在長女之上，男尊女卑，夫婦居室之常道也。論交感之情，則少為親切；論尊卑之序，則長當謹正；故兌艮為咸，而震巽為恆也。男在女上，男動於外，女順於內，人理之常，故為恆也。又剛上柔下，雷風相與，巽而動，剛柔相應，皆恆之義也。

The hexagram "Heng" is explained in the "Xugua Zhuan" as: "The way of husband and wife cannot be short-lived, hence it is followed by 'Heng,' meaning constancy." The hexagram "Xian" discusses the way of husband and wife, and since husband and wife are unchanging throughout life, "Xian" is followed by "Heng." The hexagram "Xian" has a young male below a young female, with the male yielding to the female, symbolizing mutualsympathetic response between male and female. The hexagram "Heng" has a strong young male (Zhen) above a strong young female (Xun), indicating male superiority and female subordination, which represents the constant way of husband and wife living together. In terms of mutual affection, the younger are more intimate; in terms of hierarchy, the older should maintain proper roles. Hence, the upper trigram Dui (Lake) and lower trigram Gen (Mountain) form "Xian," while the upper trigram Zhen (Thunder) and lower trigram Xun (Wind) form "Heng." The male above the female, the man acting externally and the woman obeying internally, represents the constant principle of human relationships, hence it is called "Heng." Furthermore, the strong lines are above and the flexible lines below, with thunder and wind supporting each other. The lower trigram Xun is yielding, and the upper trigram Zhen is dynamic, with all six lines corresponding appropriately, which all signify the meaning of "constancy."

恆：亨，無咎；利貞，利有攸往。恆者，常久也。恆之道可以亨通，恆而能亨，乃無咎也。恆而不可以亨，非可恆之道也，為有咎矣。如君子之恆於善，可恆之道也；小人恆於惡，失可恆之道也。恆所以能亨，由貞正也，故云利貞。夫所謂恆，謂可恆久之道，非守一隅而不知變也，故利於有往。唯其有往，故能恆也，一定則不能常矣。又常久之道，何往不利？

The Hexagram Statement of the Hexagram of Constancy says: "Constancy: smooth, without blame; advantageous to be firm and correct, advantageous to go somewhere." "Constancy" means enduring. The way of constancy can be smooth, and only when constancy is maintained and smooth can there be no blame. If one maintains constancy but finds it unsmooth, then it is not a proper way of constancy, and there would be blame. For example, a gentleman who constantly does good deeds follows a proper way of constancy; a petty person who constantly does evil deeds loses the proper way of constancy. The reason constancy can be smooth is because of firmness and correctness, hence it says "advantageous to be firm and correct." What is meant by "constancy" is a principle that can be followed for a long time, not a rigid adherence to one aspect without flexibility, hence it says "advantageous to go somewhere." Precisely because there is movement and change, one can maintain constancy; once one becomes rigid and unchanging, it becomes difficult to maintain constancy. Moreover, the way of constancy is practiced throughout the world, so where could it be disadvantageous?

《彖》曰：恆，久也。恆者長久之義。剛上而柔下，雷風相與，巽而動，剛柔皆應，恆。卦才有此四者，成恆之義也。剛上而柔下，謂乾之初上居於四，坤之初下居於初，剛爻上而柔爻下也。二爻易處則成震巽，震上巽下，亦剛上而柔下也。剛處上而柔居下，乃恆道也。雷風相與，雷震則風發，二者相須，交助其勢，故云相與，乃其常也。巽而動，下巽順，上震動，為以巽而動。天地造化，恆久不已者，順動而已。巽而動，常久之道也。動而不順，豈能常也？剛柔皆應，一卦剛柔之爻皆相應。剛柔相應，理之常也。此四者，恆之道也，卦所以為恆也。

The Commentary on the Judgment of the Hexagram of Constancy says: "Constancy means enduring." "Constancy" refers to enduring. It also says: "The strong is above and the yielding below; thunder and wind interact, the yielding moves, and the strong and yielding correspond with each other, thus constancy." The qualities of the hexagram possess these four aspects, thereby achieving the meaning of "constancy." What is meant by "the strong is above and the yielding below" is that the first line of the Heaven hexagram ascends to the fourth position, while the first line of the Earth hexagram descends to the first position. The strong line moves upward and the yielding line moves downward. When these two lines exchange positions, they become the hexagram of Thunder and Wind. Thunder is above and Wind is below, and still the strong is above and the yielding below. The strong being above and the yielding below is the way of constancy. What is meant by "thunder and wind interact" is that when thunder moves, wind arises, and they rely on each other, supporting and enhancing each other's power. Therefore, it is said "interact," which is their normal state. What is meant by "the yielding moves" is that the lower trigram is yielding and the upper trigram is moving, meaning to act with a yielding and compliant approach. The reason why heaven and earth continue without end is that they move in accordance with the natural order. To move in accordance with the order is the way of constancy; if movement is not in accordance with the order, how can it be enduring? What is meant by "the strong and yielding correspond with each other" is that all the strong and yielding lines in the hexagram correspond with each other. The correspondence between strong and yielding is the normal way. These four aspects are the way of constancy, and they are the reason why this hexagram is named the Hexagram of Constancy.

恆：亨，無咎，利貞，久於其道也。恆之道，可致亨而無過咎，但所恆宜得其正，失正則非可恆之道也，故曰久於其道。其道，可恆之正道也。不恆其德，與恆於不正，皆不能亨而有咎也。天地之道，恆久而不已也。天地之所以不已，蓋有恆久之道。人能恆於可恆之道，則合天地之理也。

The Commentary on the Judgment says: "The constant: it is smooth, without blame, advantageous to maintain firmness, because it is constant in its way." A constant way can lead to smoothness and without blame, but what is constantly maintained must be correct. Once it is incorrect, it is no longer a way that can be maintained, hence it is said "constant in its way." Here, "its way" refers to the correct way that can be maintained constantly. Virtue that is changeable, and maintaining an incorrect thing constantly, both cannot lead to smoothness and will inevitably result in blame. The Commentary on the Judgment also says: "The way of heaven and earth is constant and unceasing." Heaven and earth continue to move without ceasing precisely because they have a constant way. If a person can maintain himself on the correct way that can be maintained, then he conforms to the way of heaven and earth.

利有攸往，終則有始也。天下之理，未有不動而能恆者也。動則終而復始，所以恆而不窮，凡天地所生之物，雖山嶽之堅厚，未有能不變者也，故恆非一定之謂也，一定則不能恆矣。唯隨時變易，乃常道也，故云利有攸往。明理之如是，懼人之泥於常也。

The Commentary on the Judgment says: "It is advantageous to go somewhere, for after the end comes the beginning again." The principles of the world have never been able to endure long without movement. Once there is movement, the process ends and begins anew, continuing endlessly, thus achieving enduring continuity. All things born from heaven and earth, even mountains as solid and heavy as they are, have never been unchanging. Therefore, "constant" does not mean fixed and unmoving; rather, fixed and unmoving cannot achieve true continuity. Only by adapting to the times and changing with circumstances can one follow the true constant way. Hence, it says "It is advantageous to go somewhere." The Commentary on the Judgment explains this principle precisely to prevent people from being stuck in rigid notions of "constant" and failing to adapt.

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。此極言常理。日月，陰陽之精氣耳，唯其順天之道，往來盈縮，故能久照而不已。得天，順天理也。四時，陰陽之氣耳，往來變化，生成萬物，亦以得天，故常久不已。聖人以常久之道，行之有常，而天下化之以成美俗也。觀其所恆，謂觀日月之久照、四時之久成、聖人之道所以能常久之理。觀此，則天地萬物之情理可見矣。天地常久之道，天下常久之理，非知道者孰能識之？《象》曰：雷風，恆，君子以立不易方。君子觀雷風相與成恆之象，以常久其德，自立於大中常久之道，不變易其方所也。

The Commentary on the Judgment says: "The sun and moon receive the mandate of heaven and thus can shine for a long time; the four seasons change and thus can last forever; the sage remains steadfast in his way and thus the world is transformed into harmony. By observing what is constant, the nature of heaven, earth, and all things becomes evident." This passage explains the principle of constancy to its fullest extent. The sun and moon are merely the refined qi of yin and yang; they can shine continuously because they follow the way of heaven, moving in cycles of going and returning, filling and waning. What is meant by "receiving the mandate of heaven" is to follow the principles of heaven. The four seasons are also merely the qi of yin and yang; they change and transform to generate all things, and they can last forever because they follow the way of heaven. The sage acts according to the principle of constancy and thus transforms the world into harmony. "Observing what is constant" refers to understanding why the sun and moon can shine continuously, why the four seasons can last forever, and why the sage's way can remain unchanging. When this is understood, the true nature and principles of heaven, earth, and all things become clear. The enduring way of heaven and earth, and the natural principles of the world, are not something that can be understood by those who do not truly grasp the Way. The Great Image Commentary on the Hexagram of Constancy says: "Thunder and wind signify constancy; the gentleman learns from this and establishes himself in a fixed position." The gentleman observes how thunder and wind support each other to form the image of constancy, and thus maintains his virtue in a constant and unchanging manner, standing firm on the great and upright path that is enduring, without changing his direction or position.

初六，浚恆，貞凶，無攸利。初居下而四為正應，柔暗之人，能守常而不能度勢。四震體而陽性，以剛居高，志上而不下，又為二三所隔，應初之志異乎常矣，而初乃求望之深，是知常而不知變也。浚，深之也。浚恆謂求恆之深也。守常而不度勢，求望於上之深，堅固守此，凶之道也。泥常如此，無所往而利矣。世之責望故素而致悔咎者，皆浚恆者也。志既上求之深，是不能恆安其處者也。柔微而不恆安其處，亦致凶之道。凡卦之初終，淺與深、微與盛之地也。在下而求深，亦不知時矣。

The first line statement says: "Junneng, zhen xiong, wu yu li." The first line is located at the very bottom of the hexagram, and the fourth line is its corresponding line. It represents a person who is weak and obscure, only knowing how to stick to conventions without considering the situation. The fourth line belongs to the Zhen trigram and has a yang nature. It is a strong line in a high position, with a mind that is upward-looking and unwilling to go down. It is separated from the first line by the second and third lines. Its response to the first line is already different from the usual. However, the first line still deeply seeks it, which shows that it only knows of routine and not of change. "Junneng" means to dig deeply, and "junneng heng" means to pursue the idea of seeking lasting things too deeply. Sticking to conventions without considering the situation, persistently seeking deeply upward, and stubbornly refusing to change, is exactly the way to invite misfortune. Those who are like this, clinging to old relationships and expectations, and end up causing regret and mistakes, are all people who are "junneng." Since their minds are persistently seeking deeply upward, it shows that they cannot stay content in their current position. Already weak and small, and unable to stay in their proper place, this is also the way to invite misfortune. Generally speaking, the first line and the top line of a hexagram correspond to shallow and deep, slight and great positions. Being at the very bottom yet seeking too deeply is also a lack of appropriateness.

《象》曰：浚恆之凶，始求深也。居恆之始，而求望於上之深，是知常而不知度勢之甚也。所以凶，陰暗不得恆之宜也。九二，悔亡。在恆之義，居得其正，則常道也。九，陽爻，居陰位，非常理也。處非其常，本當有悔，而九二以中德而應於五，五復居中，以中而應中，其處與動，皆得中也，是能恆久於中也。能恆久於中，則不失正矣。中重於正，中則正矣，正不必中也。九二以剛中之德而應於中，德之勝也，足以亡其悔矣。人能識重輕之勢，則可以言《易》矣。

The Small Image Commentary says: "The凶 of浚恒 arises from seeking depth at the beginning." Being at the start of the path of constancy yet striving deeply upward indicates a lack of discernment, only following routine without considering the situation. Its danger comes from the darkness and weakness of the yin, which cannot conform to the measure of constancy. The line statement of the second line says: "Regret disappears." In the context of the Hexagram of Constancy, occupying a proper position is the constant way. The second line is a yang line but occupies a yin position, which is not normal. Since it is not in its proper place, regret should exist; however, the second line possesses the virtue of being in the center and corresponds to the fifth line, which is also in the center. The center of the second line corresponds to the center of the fifth line, so its stillness and action both conform to the middle path. Being able to maintain the middle path means not losing the proper position. The middle is more important than the proper position: being in the middle necessarily means being proper, but being proper does not necessarily mean being in the middle. The second line, with its strong and vigorous virtue of maintaining the middle, corresponds to the central ruler, whose virtue overcomes the deficiency of its position, thus eliminating regret. If a person can understand the proper limits of urgency and timing, he can be discussed in terms of the Book of Changes.

《象》曰：九二悔亡，能久中也。所以得悔亡者，由其能恆久於中也。人能恆久於中，豈止亡其悔，德之善也。九三，不恆其德，或承之羞，貞吝。三，陽爻，居陽位，處得其位，是其常處也；乃志從於上六，不唯陰陽相應，風復從雷，於恆處而不處，不恆之人也。其德不恆，則羞辱或承之矣。或承之，謂有時而至也。貞吝，固守不恆以為恆，豈不可羞吝乎？

The Small Image says: "Nine in the Second, regret disappears, because it can remain steady in the center." Nine in the Second is able to eliminate regret because it can remain steadfast in the center. If a person can remain steady in the center, it is not only to eliminate regret, but itself a virtue of beauty and goodness. The line statement of Nine in the Third says: "Not maintaining its virtue, it may suffer disgrace, and be in hardship." Nine in the Third is a yang line in a yang position, which is originally appropriate, and this is exactly the position it should be in. Yet it is entirely devoted to Six at the Top — not only does yin and yang correspond with each other, but also below is Xun (Wind) and above is Zhen (Thunder), and wind is accustomed to follow thunder. It is in the position it should be in, yet it refuses to stay there. This is the behavior of a fickle person. If virtue cannot be maintained, disgrace will come upon him at any time. "Or bear it" means that disgrace may come at any time. "Zhen xin" means that if one stubbornly takes "not maintaining" as one's own constant state, is it not shameful and regrettable?

《象》曰：不恆其德，無所容也。人既無恆，何所容處？當處之地，既不能恆，處非其據，豈能恆哉？是不恆之人，無所容處其身也。九四，田無禽。以陽居陰，處非其位，處非其所，雖常何益？人之所為，得其道則久而成功，不得其道則雖久何益？故以田為喻，言九之居四，雖使恆久，如田獵而無禽獸之獲，謂徒用力而無功也。

The Small Image Commentary says: "Not maintaining a constant virtue, there is nowhere to be accepted." If a person is fickle and inconsistent, where can he find a place to belong? If he cannot remain steady in the position he should be in, and instead occupies an inappropriate place, how can he last long? Therefore, a person who is fickle and inconsistent has no place to rely on in the world. The statement of the fourth line says: "The field has no game." The fourth line is a yang line in a yin position, which is not appropriate for its position. If it remains there for a long time, what benefit would that bring? A person's actions can only achieve lasting success if he follows the right path; if he takes the wrong path, even if he persists for a long time, what is the use? Therefore, using the analogy of hunting, it means that the ninth line, being a yang line in the fourth position, even if it remains there for a long time, is like going out to hunt but catching no game, wasting effort with no result.

《象》曰：久非其位，安得禽也？處非其位，雖久何所得乎？以田為喻，故云安得禽也。六五，恆其德，貞。婦人吉，夫子凶。五應於二，以陰柔而應陽剛，居中而所應又中，陰柔之正也，故恆久其德則為貞也。夫以順從為恆者，婦人之道，在婦人則為貞，故吉；若丈夫而以順從於人為恆，則失其剛陽之正，乃凶也。五，君位，而不以君道言者，如六五之義，在丈夫猶凶，況人君之道乎？在它卦，六居君位而應剛，未為失也；在恆，故不可耳。君道豈可以柔順為恆也？

The Small Image Commentary says: "Having stayed in a position that is not one's own, how can one obtain the prey?" Since the position occupied is not the proper one, remaining there for a long time can bring no benefit. Because the Line Statement uses the metaphor of hunting, the Image Commentary continues by saying, "Where can the prey be found?" The Line Statement of the fifth line says: "Maintaining one's virtue, being constant. It is auspicious for a woman, but ominous for a man." The fifth line is in a yin position and corresponds to the second line, which is yang. This is a case of yin responding to yang, with the yin line in the middle and the corresponding yang line also in the middle, which is the proper way for yin. Therefore, maintaining such virtue is considered "constant." However, taking submission as a permanent condition is the way of a woman; in a woman it is proper, hence auspicious. But if a man also takes submission as his constant way, he loses the proper yang virtue, thus resulting in misfortune. The fifth line is originally the position of the ruler, but Cheng Yi does not interpret it according to the way of a ruler, because the meaning of excessive softness and submission, when applied to an ordinary man, is already ominous, let alone for a ruler. In other hexagrams, a yin line in the ruler's position corresponding to a yang line is not necessarily improper; but in the Hexagram of Constancy, it is not acceptable. How can the way of a ruler be to regard softness and submission as a permanent standard?

《象》曰：婦人貞吉，從一而終也；夫子制義，從婦凶也。如五之從二，在婦人則為正而吉，婦人以從為正，以順為德，當終守於從一。夫子則以義制者也，從婦人之道，則為凶也。上六，振恆，凶。六居恆之極，在震之終，恆極則不常，震終則動極。以陰居上，非其安處，又陰柔不能堅固其守，皆不常之義也，故為振恆，以振為恆也。振者，動之速也，如振衣，如振書，抖擻運動之意。在上而其動無節，以此為恆，其凶宜矣。《象》曰：振恆在上，大無功也。居上之道，必有恆德，乃能有功。若躁動不常，豈能有所成乎？居上而不恆，其凶甚矣。《象》又言其不能有所成立，故曰大無功也。

The Small Image Commentary says: "A woman's constancy brings good fortune, because she remains loyal to one; a man's role is to establish righteousness, and if he follows the woman's way of blind obedience, it brings misfortune." Like the line six in the fifth, which follows nine two, for a woman this is proper and brings good fortune: a woman's proper way is to be obedient and gentle, and she should remain loyal to one. A man should use reason to decide matters; if he adopts the woman's attitude of blind obedience, it is dangerous. The line six statement says: "Shaking in constancy, misfortune." Line six is at the extreme of the Hexagram of Constancy, and also at the end of the upper trigram Zhen (Thunder): constancy reaches its extreme and thus cannot be constant, and the movement of thunder reaches its end and thus becomes extreme movement. It is a yin line at the top, which is not a stable position, and yin is also unable to firmly hold on, all of which indicate "not being constant." Therefore it is called "shaking in constancy," meaning treating shaking as the norm. "Shaking" is a quick movement, like shaking clothes or books, showing a restless motion. Being in a high position yet acting without restraint, and taking this as the standard, inevitably brings misfortune. The Small Image Commentary says: "Shaking in constancy at the top, great failure." The principle of being in a high position requires the virtue of constancy to achieve success; if one is restless and changeable, how can one achieve anything? Being in a high position without the virtue of constancy brings even greater danger. The Image Commentary also points out that he will ultimately achieve nothing, hence "great failure."

《遁》，《序卦》：“恆者久也，物不可以久居其所，故受之以遁，遁者退也。”夫久則有去，相須之理也，遁所以繼恆也。遁，退也，避也，去之之謂也。為卦，天下有山。天，在上之物，陽性上進。山，高起之物，形雖高起，體乃止。物有上陵之象而止不進，天乃上進而去之，下陵而上去，是相違遁，故為遁去之義。二陰生於下，陰長將盛，陽消而退，小人漸盛，君子退而避之，故為遁也。

The hexagram "Dun" (Retreat) is explained in the "Xugua Zhuan" as: "Heng means constancy; things cannot remain in their place forever, so it is followed by Dun, which means retreat." Staying in one place for too long inevitably leads to departure, which is the principle of mutual reliance between things, hence the hexagram "Dun" comes after "Heng." "Dun" means retreat or avoidance, referring to leaving. In terms of the hexagram's image, it is "Heaven over Mount": Heaven represents something above, with a yang nature that tends to ascend; Mount is a lofty object, though its form is high and prominent, its nature is still still. The mountain has an upward pressing appearance but stops advancing, while Heaven continues to ascend and departs from it—what was pressing from below now retreats above, and the two parts move apart, hence the meaning of "retreating and withdrawing." Furthermore, looking at the lines, two yin lines arise at the bottom of the hexagram, indicating the gradual growth of yin energy, which will eventually become strong, while yang energy declines and withdraws. This is like the small people gaining more power day by day, forcing the gentlemen to retreat and avoid, hence the name "Dun."

遁：亨，小利貞。遁者，陰長陽消，君子遁藏之時也。君子退藏以伸其道，道不屈則為亨，故遁所以有亨也。在事，亦有由遁避而亨者。雖小人道長之時，君子知幾退避，固善也。然事有不齊，與時消息，無必同也。陰柔方長，而未至於甚盛，君子尚有遲遲致力之道，不可大貞，而尚利小貞也。

The Hexagram Statement of the Hexagram Dùn says: "Dùn: Smooth, small benefit in uprightness." The Hexagram Dùn represents a time when Yin energy gradually increases and Yang energy gradually diminishes, which is the time for a gentleman to retreat and hide. A gentleman retreating and hiding is precisely to uphold the Dao he adheres to; when the Dao is not bent, it is smooth, hence the Hexagram Dùn is said to have "smooth." In specific situations, there are often cases where retreat leads to smoothness. Although it is good for a gentleman to perceive subtle signs and retreat early when small people are in power, the world is diverse, and one must consider the waxing and waning of circumstances. It is not necessary for everyone to act the same. When Yin energy is just beginning to grow and has not yet reached its peak, a gentleman still has the opportunity to act calmly and delay his retreat. Therefore, one should not insist on uprightness in great matters, but rather uphold uprightness in small matters, which is why it says "small benefit in uprightness."

《彖》曰：遁亨，遁而亨也。小人道長之時，君子遁退，乃其道之亨也。君子遁藏，所以伸道也。此言處遁之道，自“剛當位而應”以下，則論時與卦才，尚有可為之理也。剛當位而應，與時行也。雖遁之時，君子處之，未有必遁之義。五以剛陽之德，處中正之位，又下與六二以中正相應，雖陰長之時，如卦之才，尚當隨時消息，苟可以致其力，無不至誠自盡以扶持其道，未必於遁藏而不為，故曰與時行也。

The Commentary on the Judgment of the Hexagram Dùn says: "Dùn is smooth, because by retreating, it becomes smooth." When the way of the petty person grows stronger, the gentleman retreats and withdraws, which is the smoothness of his way of conduct. The gentleman retreats and hides himself in order to promote this way. This sentence explains the principle of being in the Hexagram Dùn. From "the strong is in the proper position and corresponds" onwards, the Commentary turns to discuss the situation and the quality of the hexagram, explaining that there is still something that can be done. The Commentary says: "The strong is in the proper position and corresponds, and acts in accordance with the time." Even when in a time of retreat, the gentleman's conduct does not necessarily mean he must retreat. The line Nine in the Fifth possesses the virtue of Yang, is in the central and upright position, and corresponds below with Six in the Second, which also follows the central and upright way. Although it is precisely the time when Yin is gradually increasing, by the quality of this hexagram, one should still consider the waxing and waning of the time and decide on retreat or advancement accordingly. As long as one is still able to contribute, there is no reason not to exert one's utmost sincerity in supporting the right way. One does not necessarily have to retreat entirely and do nothing, hence it is said, "acts in accordance with the time."

小利貞，浸而長也。遁之時義大矣哉！當陰長之時，不可大貞，而尚小利貞者，蓋陰長必以浸漸，未能遽盛，君子尚可小貞其道，所謂小利貞，扶持使未遂亡也。遁者陰之始長，君子知微，故當深戒，而聖人之意未便遽已也，故有“與時行，小利貞”之教。聖賢之於天下，雖知道之將廢，豈肯坐視其亂而不救？必區區致力於未極之間，強此之衰，艱彼之進，圖其暫安，苟得為之，孔、孟之所屑為也，王允、謝安之於漢、晉是也。若有可變之道，可亨之理，更不假言也，此處遁時之道也。故聖人贊其時義大矣哉！或久或速，其義皆大也。

The Commentary on the Judgment says: "A small gain in uprightness, for it is gradually growing. The meaning of the hexagram Dùn is great indeed!" When the yin energy is beginning to grow, one cannot strongly hold on to the great, yet it still says "a small gain in uprightness," because the growth of yin energy must be gradual and permeating, and cannot suddenly become strong. A gentleman can still uphold his way in small matters. What is meant by "a small gain in uprightness" is to strive to support the right path so that it does not immediately perish. Dùn represents the beginning of yin energy's growth. A gentleman can see the signs of things at their inception, so he should be deeply cautious. However, the intention of the sage is not to urge people to abandon everything immediately, hence the teaching of "acting in accordance with the times" and "a small gain in uprightness." The sages and virtuous men, even if they know the world is about to fall into ruin, would not just sit idly by and watch the chaos. They must surely act when the situation has not yet reached its extreme, doing their best to support the decline of the right path, setting obstacles against the advancement of evil, seeking temporary stability. As long as there is still room for action, Confucius and Mencius would also do so. Examples of this are Wang Yun of the Eastern Han dynasty for the Han dynasty and Xie An of the Eastern Jin dynasty for the Jin dynasty. If there is indeed an opportunity to reverse the situation and a path to success, then there is no need to say more. This is the principle of being in the hexagram Dùn. Therefore, the sage exclaims, "The meaning of the time of Dùn is great indeed!" Whether to delay or to retreat quickly, the significance is extremely profound.

《象》曰：天下有山，遁，君子以遠小人，不惡而嚴。天下有山，山下起而乃止，天上進而相違，是遁避之象也。君子觀其象，以避遠乎小人，遠小人之道，若以惡聲厲色，適足以致其怨忿，唯在乎矜莊威嚴，使知敬畏，則自然遠矣。

The Great Image Commentary of the Dùn hexagram says: "Under heaven there is a mountain, Dùn. The superior person thus learns to keep away from petty people without hatred but with solemnity." When a mountain rises from beneath but eventually stops, while heaven continues to ascend and moves away from it, this is the image of retreat. The superior person observes this image and thus understands the need to keep away from petty people. The way to keep away from petty people is: if one confronts them with harsh words and stern expressions, they will only provoke their resentment and anger; instead, one should maintain one's conduct and character with dignity and seriousness, so that they will naturally feel reverence and keep their distance. This is "not hating but being solemn"—acting without showing emotion yet possessing inherent authority.

初六，遁尾厲，勿用有攸往。他卦以下為初。遁者往遁也，在前者先進，故初乃為尾。尾，在後之物也，遁而在後不及者也，是以危也。初以柔處微，既已後矣，不可往也，往則危矣。微者易於晦藏，往既有危，不若不往之無災也。《象》曰：遁尾之厲，不往何災也？見幾先遁，固為善也；遁而為尾，危之道也。往既有危，不若不往而晦藏，可免於災，處微故也。古人處微下，隱亂世，而不去者多矣。

The line statement for the first line says: "The turtle retreats with its tail, danger arises; do not go anywhere." Other hexagrams take the first line as "initial," but the hexagram of Retreat refers to going outward and retreating. Those who lead go first, so the first line becomes "tail." "Tail" is something that lags behind. Retreat and being left behind, unable to escape, brings danger. The first line, being weak and in a low position, has already fallen behind. Since it is already behind, it should not move forward, for moving forward would be dangerous. Those in low positions are naturally inclined to hide. Since moving forward is dangerous, it is better to remain still and avoid disaster. The Small Image Commentary says: "Danger of the turtle's tail, what disaster would there be if not going?" Recognizing the signs and retreating first is indeed the best strategy; retreating and being left behind is a path to danger. Since moving forward is dangerous, it is better to remain still and hide, thus avoiding disaster, because of his low position. Many people in ancient times, in humble positions, hid in the chaos of the world without leaving, were like this.

六二，執之用黃牛之革，莫之勝說。二與五為正應，雖在相違遁之時，二以中正順應於五，五以中正親合於二，其交自固。黃，中色，牛，順物，革，堅固之物。二五以中正順道相與，其固如執繫之以牛革也。莫之勝說，謂其交之固，不可勝言也。在遁之時，故極言之。《象》曰：執用黃牛，固志也。上下以中順之道相固結，其心志甚堅，如執之以牛革也。

The line statement for the second line says: "Hold fast with a yellow ox hide, no one can loosen it." The second line and the fifth line are in a correct correspondence. Although they are in a time of mutual retreat and separation, the second line responds to the fifth line with sincerity, uprightness, and gentleness, and the fifth line also approaches the second line with uprightness. Their relationship is naturally firm. "Yellow" is the color of the center, "ox" is a gentle creature, and "hide" is a strong material. The second line and the fifth line connect with each other through sincerity, uprightness, and gentleness, and their relationship is as firm as being bound with ox hide. "Say" in "no one can loosen it" means "loosen," indicating that this relationship is so firm that it is hard to describe. In the time of retreat in the Book of Changes, when people are all turning away, this is especially emphasized. The Small Image Commentary says: "Hold fast with a yellow ox, this is firmness of will." Both the upper and lower parts are firmly united through sincerity, uprightness, and gentleness, with their hearts and minds extremely firm, just like being tied with ox hide.

九三，係遁，有疾厲，畜臣妾吉。陽志說陰，三與二切比，繫乎二者也。遁貴速而遠，有所繫累，則安能速且遠也？害於遁矣，故為有疾也。遁而不速，是以危也。臣妾，小人女子，懷恩而不知義，親愛之則忠其上。繫戀之私恩，懷小人女子之道也，故以畜養臣妾，則得其心為吉也。然君子之待小人，亦不如是也。三與二非正應，以暱比相親，非待君子之道。若以正，則雖係，不得為有疾，蜀先主之不忍棄士民是也。雖危，為無咎矣。

The line statement of the third line says: "Being bound in flight, there is illness and danger, but it is auspicious to keep servants and concubines." A yang line has a nature that likes to be close to a yin line. The line nine in the third position is closely adjacent to the line six in the second, and is bound by the second line. Retreat should be quick and far, but if there is any attachment or burden, how can one be both quick and far? This hinders the retreat, hence it is said "there is illness" — like having a disease on the body. Retreat that is not quick leads to danger. "Servants and concubines" refer to servants and attendants who only remember kindness and do not understand great principles. If you show them affection and care, they will be loyal to their master. Using private affection to bind and attract is the way to deal with servants and concubines, so keeping them can win their hearts, which is auspicious. However, a gentleman should not deal with petty people in this way. The line nine in the third position and the line six in the second are not in a proper matching relationship, but are merely close and familiar. This is not the proper way to treat a gentleman. If the binding is for a proper reason, then even if there is attachment, it is not "illness" — like when Shu Han's first emperor Liu Bei fled south and could not bear to leave the people who followed him, which was like that. Although in a dangerous situation, there was no fault.

《象》曰：係遁之厲，有疾憊也；畜臣妾吉，不可大事也。遁而有繫累，必以困憊致危；其有疾，乃憊也，蓋力亦不足矣。以此暱愛之心畜養臣妾則吉，豈可以當大事乎？九四，好遁，君子吉，小人否。四與初為正應，是所好愛者也。君子雖有所好愛，義苟當遁，則去而不疑，所謂克己復禮，以道制欲，是以吉也。小人則不能以義處，暱於所好，牽於所私，至於陷辱其身而不能已，故在小人則否也。否，不善也。四，乾體能剛斷者。聖人以其處陰而有繫，故設小人之戒，恐其失於正也。

The Small Image Commentary says: "To retreat while being burdened with attachments will certainly lead to danger due to exhaustion and fatigue; the term 'having illness' refers to being weary and unable to recover, indicating that one's strength is also depleted. To indulge in affection and care for servants and concubines naturally brings good fortune, but to use this affection for great undertakings is impossible. The statement of the fourth line says: 'To retreat is good, the gentleman is fortunate, the petty person is not.' The fourth line and the first line are in a correct correspondence, being the objects of his affection and attachment. The gentleman, although having attachments, will decisively retreat when it is right to do so, without hesitation, thus restraining himself and returning to propriety, using righteousness to control desires, hence the fortune. The petty person, however, cannot govern himself according to righteousness, indulging in his attachments, being held back by private feelings, until he is brought into disgrace and still cannot stop. Therefore, for the petty person, it is 'not good.' 'Not good' refers to unrighteousness. The fourth line originally belongs to the Heaven trigram, which is capable of decisive action; the sage, because it is in a yin position and has attachments, specially warns against the petty person's behavior, fearing that it may lose the right path."

《象》曰：君子好遁，小人否也。君子雖有好而能遁，不失於義；小人則不能勝其私意，而至於不善也。九五，嘉遁，貞吉。九五中正，遁之嘉美者也。處得中正之道，時止時行，乃所謂嘉美也，故為貞正而吉。九五非無繫應，然與二皆以中正自處，是其心志及乎動止，莫非中正，而無私繫之失，所以為嘉也。在《彖》則概言遁時，故云“與時行，小利貞”，尚有濟遁之意；於爻至五，遁將極矣，故唯以中正處遁言之。遁非人君之事，故不主君位言，然人君之所避遠乃遁也，亦在中正而已。《象》曰：嘉遁貞吉，以正志也。志正則動必由正，所以為遁之嘉也。

The Small Image Commentary says: "A gentleman loves to retreat, while a petty person does not." A gentleman may have his own interests, yet he can still retreat without losing the right way; a petty person, however, cannot overcome his private desires and eventually falls into wrongdoing. The line statement of the fifth line says: "A beautiful retreat, firm and auspicious." The fifth line is in the center and upright, representing the most perfect form of retreat. Handling affairs in accordance with the principle of being in the center and upright, knowing when to stop and when to act, is called "beautiful," hence it is auspicious to maintain uprightness. The fifth line is not without corresponding connections, yet it and the second line both maintain themselves in the center and upright, showing that its thoughts and actions, whether active or still, all conform to the principle of being in the center and upright, without any private attachments. Therefore, it is called "beautiful." In the Commentary on the Judgment, the entire retreat is discussed generally, so it says "to act in accordance with the time" and "small benefit of uprightness," also implying the idea of saving the situation. When it comes to the line statement of the fifth line, retreat has reached its extreme, so it only discusses retreating in accordance with the principle of being in the center and upright. Retreat is not something that a ruler is supposed to do, so this line does not speak in terms of the ruler's position. However, what a ruler should avoid and retreat from is precisely the concept of "retreat," and its key point is still the principle of being in the center and upright. The Small Image Commentary says: "A beautiful retreat, firm and auspicious, because the mind is upright." When the mind is upright, actions will certainly follow the right path, which is the reason why retreat is called "beautiful."

居中得正，而應中正，是其志正也，所以為吉。人之遁也，止也，唯在正其志而已矣。上九，肥遁，無不利。肥者，充大寬裕之意。遁者，唯飄然遠逝，無所繫滯之為善。上九乾體剛斷，在卦之外矣，又下無所繫，是遁之遠而無累，可謂寬綽有餘裕也。遁者窮困之時也，善處則為肥矣。其遁如此，何所不利？《象》曰：肥遁無不利，無所疑也。其遁之遠，無所疑滯也。蓋在外則已遠，無應則無累，故為剛決無疑也。

Nine in the Fifth is in the center and in the correct position, and the corresponding Six in the Second is also centered and correct, which shows that its mind is upright. Therefore, it is auspicious. Whether a person retreats or remains still, the key is to keep their mind upright. The line statement for Upper Nine says, "Fatty retreat, no disadvantage." "Fatty" means full, broad, and with ample room. Retreat should be done in a way that is free from attachments and obstacles, which is the superior way. Upper Nine belongs to the trigram Qian, which is firm and decisive. Its position is outside the entire hexagram, and there is no corresponding line below it, so its retreat is both far and free from entanglements. This can be described as broad and with ample space. Retreat is usually done when in a difficult situation, but those who know how to manage themselves can do so in a calm and comfortable manner, which is called "fatty." In such a case, what could be disadvantageous? The Small Image Commentary says, "Fatty retreat brings no disadvantage, because there is no doubt." It retreats far away, so there is no hesitation or obstruction. Being outside the hexagram means it is already far away, and having no corresponding line below means it is free from entanglements, thus enabling it to be firm and decisive without hesitation.

《大壯》，《序卦》：“遁者退也，物不可以終遁，故受之以大壯。”遁為違去之義，壯為進盛之義。遁者，陰長而陽遁也。大壯，陽之壯盛也。衰則必盛，消息相須，故既遁則必壯，大壯所以次遁也。為卦，震上乾下。乾剛而震動，以剛而動，大壯之義也。剛陽大也，陽長已過中矣。大者壯盛也。又雷之威震而在天上，亦大壯之義也。

The hexagram "Da Zhuang" is explained in the "Xu Gua Zhuan" as: "Dun means to retreat; things cannot continue to retreat, so it is followed by Da Zhuang." "Dun" means to depart from and turn away, while "Zhuang" signifies advancement and vigorous growth. The hexagram "Dun" represents the gradual increase of yin and the retreat of yang; "Da Zhuang," on the other hand, represents the vigorous strength of yang. After decline, there must be renewal and prosperity, for decrease and increase depend on each other. Therefore, after retreating, there must be a turn toward vigorous growth, which is why "Da Zhuang" follows "Dun." In terms of the structure of the hexagram, it is Zhen above and Qian below: Qian is strong and vigorous, while Zhen signifies movement and action. With a strong and vigorous nature and active movement, this precisely expresses the meaning of "Da Zhuang." Yang is "da" (great), and in this hexagram, four yang lines grow from the bottom, having already surpassed the middle line of six. The phrase "da zhe zhuang sheng" (greatness signifies vigorous growth) refers precisely to this. Moreover, thunder resounding high in the sky also signifies great strength and vigor.

大壯：利貞。大壯之道，利於貞正也。大壯而不得其正，強猛之為耳，非君子之道壯盛也。《彖》曰：大壯，大者壯也，剛以動故壯。所以名大壯者，謂大者壯也。陰為小，陽為大。陽長以盛，是大者壯也。下剛而上動，以乾之至剛而動，故為大壯。為大者壯，與壯之大也。

The Hexagram Statement of the Great Strength says: "Great Strength: Favorable to uprightness." The way of great strength is suitable for maintaining uprightness. If one is strong but cannot attain uprightness, then it is merely displaying strength and force, which is not the strength of the gentleman. The Commentary on the Judgment says: "Great Strength means great strength. It is called great strength because of the strong yang that moves." This hexagram is called "Great Strength" because the great side has become strong. Yin is small, yang is great. The yang energy grows and reaches its peak, which is the great side becoming strong. The lower trigram is strong and the upper trigram is shaking, with the strong yang of Qian moving, hence it is called "Great Strength." This statement includes both the meaning of "the great side is strong" and the meaning of "great strength."

大壯利貞，大者正也。正大而天地之情可見矣。大者既壯，則利於貞正。正而大者道也，極正大之理，則天地之情可見矣。天地之道，常久而不已者，至大至正也。正大之理，學者默識心通可也。不云大正，而云正大，恐疑為一事也。《象》曰：雷在天上，大壯，君子以非禮弗履。雷震於天上，大而壯也。君子觀大壯之象，以行其壯。君子之大壯者，莫若克己復禮。古人云：“自勝之謂強。”《中庸》於“和而不流”“中立而不倚”，皆曰“強哉矯”“赴湯火”“蹈白刃”，武夫之勇可能也。至於克己復禮，則非君子之大壯不可能也，故云：君子以非禮弗履。

The Commentary on the Judgment says: "The Great Strength benefits by uprightness. Greatness is correctness. Correctness and greatness are great, and the truth of heaven and earth can be seen." When the great aspect is already strong, it should maintain uprightness. Only when it is both correct and great is it called "the Way." Investigating the principle of correctness and greatness to its utmost, the true nature of heaven and earth can be perceived. The reason heaven and earth can continue endlessly is precisely because they are both great and correct. This principle of correctness and greatness, scholars need only silently understand and internally integrate. Here it says "correctness and greatness" rather than "greatness and correctness" to prevent people from mistaking "correctness" and "greatness" as one thing. The Great Strength in the Great Image says: "Thunder above the sky, Great Strength. The gentleman thus avoids actions not in accordance with propriety." Thunder resounding above the sky, powerful and strong. The gentleman observes the image of Great Strength and thus understands where to apply his strength: the true Great Strength of the gentleman is nothing more important than restraining desires and restoring propriety. Ancients said, "Only those who conquer themselves are strong." The Doctrine of the Mean speaks of "harmonious yet not yielding" and "standing in the middle without leaning," both praised as "strong indeed." As for plunging into boiling water or stepping on a blade, that is something a warrior's courage can achieve, but restraining oneself and restoring propriety, unless it is the Great Strength of the gentleman, it cannot be done. Therefore, it says, "The gentleman avoids actions not in accordance with propriety"—anything not in accordance with propriety, he will not take a single step.

《困》，《序卦》：“升而不已必困，故受之以困。”升者自下而上，自下升上，以力進也，不已必困矣，故升之後受之以困也。困者憊乏之義。為卦，兌上而坎下。水居澤上，則澤中有水也；乃在澤下，枯涸無水之象，為困乏之義。又兌以陰在上，坎以陽居下，與上六在二陽之上，而九二陷於二陰之中，皆陰柔揜於陽剛，所以為困也。君子為小人所揜蔽，窮困之時也。

The hexagram "Kun" is explained in the "Xugua Zhuan" as: "When ascending without ceasing, one must eventually become exhausted, hence it is followed by the hexagram of 'Kun'." Ascending means moving from the lower to the upper, relying on effort to advance. If one continues to exert effort without stopping, exhaustion is inevitable, so the hexagram of "Sheng" is followed by the hexagram of "Kun." "Kun" means exhaustion and poverty. In terms of the structure of the hexagram, Dui is above and Kan is below: water located above the marsh would mean water within the marsh; now, water is below the marsh, resulting in a dry and empty appearance, which symbolizes exhaustion. Furthermore, Dui is a yin line above and Kan is a yang line in the middle—Six at the top presses down upon two yang lines, while Nine in the Second is trapped between two yin lines—both situations involve yang strength being concealed by yin weakness. This is called the hexagram of "Kun." This precisely represents the situation of a gentleman being obscured and oppressed by petty men, leading to a state of hardship.

困：亨，貞大人吉，無咎，有言不信。如卦之才，則困而能亨，且得貞正，乃大人處困之道也，故能吉而無咎。大人處困，不唯其道自吉，樂天安命，乃不失其吉也。況隨時善處，復有裕乎。有言不信，當困而言，人誰信之。《彖》曰：困，剛揜也。卦所以為困，以剛為柔所掩蔽也。陷於下而掩於上，所以困也。陷亦揜也。剛陽君子而為陰柔小人所掩蔽，君子之道困窒之時也。

The Hexagram of "Obstruction" states: "Obstruction: favorable, firm adherence brings good fortune, no blame, words are not believed." With this hexagram's nature, one can still be favorable even in困境, and maintain firmness, which is the way of the great man to deal with困境, thus achieving good fortune without blame. When the great man is in困境, not only is the path he follows inherently good, but he also remains content with fate and accepts his circumstances, so he does not lose his good fortune; moreover, he can respond appropriately at any time, leaving him with ample room. As for "words are not believed," it means that when one is in困境, who would believe his words? The Commentary on the Judgment says: "Obstruction is due to the concealment of the strong." This hexagram is called "Obstruction" because the yang is concealed by the yin: Nine Two is trapped below, and Six at the Top presses above, thus causing obstruction. "Trapped" is actually a form of concealment. The yang gentleman is concealed by the yin petty person, which is precisely the time when the gentleman's path is obstructed.

險以說，困而不失其所亨，其唯君子乎！以卦才言處困之道也。下險而上說，為處險而能說，雖在困窮艱險之中，樂天安義，自得其說樂也。時雖困也，處不失義，則其道自亨，困而不失其所亨也。能如是者，其唯君子乎！若時當困而反亨，身雖亨，乃其道之困也。君子，大人通稱。貞大人吉，以剛中也。困而能貞，大人所以吉也，蓋其以剛中之道也。五與二是也。非剛中，則遇困而失其正矣。

The Commentary on the Judgment says: "Difficulties bring joy, being in困境 without losing the way to success, this is the way of the gentleman!" This refers to the quality of the hexagram in dealing withpredicament. The lower trigram is Kan, representing danger, while the upper trigram is Dui, representing joy. Thus, one is in danger yet still able to be joyful: even in hardship and adversity, one remains content and accepts one's fate, maintaining a tranquil happiness. Although the situation is difficult, one remains true to righteousness, so the path one follows naturally becomes smooth. This is what is meant by "being inpredicament without losing the way to success." Only the gentleman can achieve this. Conversely, if the situation is naturally difficult yet one is prosperous, then although one is successful, it is actually one's path that is restricted. Here, "gentleman" and "great man" are used interchangeably. The Commentary on the Judgment also says: "The upright great man is auspicious, because of his strength and uprightness." Being inpredicament yet maintaining uprightness is why the great man is auspicious, relying on the principle of being strong yet moderate. The lines nine in the fifth and nine in the second exemplify this. If one is not strong and moderate, one will lose one's uprightness when encountering difficulties.

有言不信，尚口乃窮也。當困而言，人所不信，欲以口免困，乃所以致窮也。以說處困，故有尚口之戒。《象》曰：澤無水，困，君子以致命遂志。澤無水，困乏之象也。君子當困窮之時，既盡其防慮之道，而不得免，則命也，當推致其命，以遂其志。知命之當然也，則窮塞禍患不以動其心，行吾義而已。苟不知命，則恐懼於險難，隕穫於窮厄，所守亡矣，安能遂其為善之志乎？

The Commentary on the Judgment says: "If one speaks but is not believed, relying on words will lead to ruin." When a person is in a difficult situation, others do not believe what he says; trying to get out ofpredicament by talking is exactly what leads him to a dead end. This hexagram uses the nature of兑 (Joy) in a state of困 (difficulty), for兑 represents speech and words, so it specifically warns against over-relying on speech. The Great Image of the hexagram困 says: "A marsh without water signifies困; the gentleman thus follows the principle of giving up his life to fulfill his aspirations." A marsh without water is the image of困. When a gentleman is inpredicament, he has already done all he can in terms of planning and strategy, yet still cannot escape. At this point, it is the matter of fate; he should thoroughly understand his fate and accept it calmly, thus fulfilling his aspirations. If one understands that fate is meant to be this way, then difficulties and troubles cannot shake his mind, and he will simply do what is right. But if one does not understand fate, he will be afraid in dangerous situations and give in to despair in hardship, losing what he holds dear, and how can he then fulfill his good aspirations?

初六，臀困于株木，入于幽谷，三歲不覿。六以陰柔處於至卑，又居坎險之下，在困不能自濟者也。必得在上剛明之人為援助，則可以濟其困矣。初與四為正應，九四以陽而居陰為不正，失剛而不中，又方困於陰揜，是惡能濟人之困。猶株木之下，不能蔭覆於物。株木，無枝葉之木也。四近君之位，在他卦不為無助，以居困而不能庇物，故為株木。臀，所以居也。臀困于株木，謂無所庇而不得安其居，居安則非困也。入于幽谷，陰柔之人，非能安其所遇，既不能免於困，則益迷暗妄動，入於深困。幽谷，深暗之所也。方益入於困，無自出之勢，故至於三歲不覿，終困者也。不覿，不遇其所亨也。

The line statement for the first line (Initial Six) says: "The buttocks are trapped beneath a tree stump, entering a deep valley, and for three years there is no meeting." Initial Six, with its yin and flexible nature, is in the most humble position and also at the very bottom of the Kan trigram, which represents danger. This is a person who is deeply trapped and unable to save himself. He must receive assistance from a superior who is strong and wise in order to escape. Initially, Initial Six and Nine in the Fourth are in a proper responding relationship, but Nine in the Fourth, with a yang line in a yin position, is not in the correct place. It has lost the protection of yang strength and is not in the center. It is itself being blocked by yin and is trapped, so how can it help others in trouble? It is like a bare tree stump, which cannot hide anything. "Straw tree" refers to a tree stump without branches. Nine in the Fourth is in a position close to the ruler, and in other hexagrams it is not without support. However, because it is itself in a state of confinement, it cannot protect others, so it is compared to a tree stump. "Buttocks" refers to the part of the body used for sitting. "The buttocks are trapped beneath a tree stump" means there is no shelter and sitting is unstable. If sitting is stable, then it would not be considered trapped. As for "entering a deep valley": a yin and flexible person cannot be content with his situation. Since he cannot avoid hardship, he becomes even more confused and restless, and plunges deeper into trouble. "Deep valley" refers to a dark and secluded place. He is gradually sinking deeper and has no momentum to escape, so he reaches the point of "three years without meeting," becoming someone who is trapped for life. "No meeting" means he will never encounter an opportunity for success.

《象》曰：入于幽谷，幽不明也。幽，不明也，謂益入昏暗，自陷於深困也。明則不至於陷矣。九二，困于酒食，朱紱方來，利用亨祀，征凶，無咎。酒食，人所欲而所以施惠也。二以剛中之才，而處困之時，君子安其所遇，雖窮厄險難，無所動其心，不恤其為困也。所困者，唯困於所欲耳。君子之所欲者，澤天下之民，濟天下之困也。二未得遂其欲、施其惠，故為困于酒食也。大人君子懷其道而困於下，必得有道之君求而用之，然後能施其所蘊。二以剛中之德困於下，上有九五剛中之君，道同德合，必來相求，故云朱紱方來。方來，方且來也。朱紱，王者之服，蔽膝也。以行來為義，故以蔽膝言之。

The Small Image Commentary says: "Entering the dark valley, darkness prevails." "Darkness" means lack of clarity, indicating that he is moving deeper into darkness, trapping himself in an even more difficult situation. If one's mind is clear, he would not fall into such a plight. The line statement of the second line says: "Confined by food and drink, the red sash will come, it is advantageous to hold sacrificial rites, going on a mission brings danger, but there is no blame." Food and drink are things that everyone desires, and they are also used to bestow benefits upon others. The second line has the virtue of being strong and upright, yet he is in a difficult situation. A gentleman remains content with his circumstances, and even when facing hardship and adversity, his heart remains unmoved. He does not dwell on his own difficulties; what troubles him is that his aspirations are not yet realized. A gentleman's aspiration is to benefit the people and relieve the suffering of the world. Since the second line is still unable to fulfill his aspirations and bestow his benefits, it is said "confined by food and drink." A gentleman who holds the Way and is in a low position must wait for a virtuous ruler to come and seek him out before he can realize his ambitions. The second line, with the virtue of being strong and upright, is in a low position, but above him is the fifth line, a strong and upright ruler. Since their ways and virtues are in harmony, they will surely seek each other out, hence "the red sash will come." "Will come" means it is about to arrive. "Red sash" refers to the garment of a king, specifically the ceremonial apron worn in front. This term is used because it conveys the meaning of "coming and going."

利用亨祀，亨祀，以至誠通神明也。在困之時，利用至誠，如亨祀然，其德既誠，自能感通於上。自昔賢哲困於幽遠，而德卒升聞，道卒為用者，惟自守至誠而已。征凶無咎，方困之時，若不至誠安處以俟命，征而求之，則犯難得凶，乃自取也，將誰咎乎。不度時而征，乃不安其所，為困所動也。失剛中之德，自取凶悔，何所怨咎？諸卦二五以陰陽相應而吉，惟《小畜》與《困》，乃厄於陰，故同道相求：《小畜》，陽為陰所畜；《困》，陽為陰所揜也。

As for "utilizing sincerity in sacrifices": "sacrifices" here refers to "offering reverence," which means using utmost sincerity to connect with the divine. When one is in a state of hardship, it is most appropriate to display such sincerity, as if performing a ritual offering. If one's virtue is genuinely sincere, it naturally leads to communication with higher powers. Throughout history, the virtuous who were in remote and obscure places yet eventually gained recognition in the court and their principles eventually found application in the world, relied solely on maintaining the utmost sincerity. As for "dangerous ventures bring no blame": during times of hardship, if one cannot remain sincere and patiently wait for the right moment, but instead rushes to seek help, that is like taking risks and inviting misfortune. Who can blame them? Acting without considering the situation and rushing forward shows that they cannot settle in their position and are disturbed by the difficulties; they have abandoned the virtue of firmness and uprightness. All misfortunes and regrets are self-inflicted, so what is there to blame or complain about? In most hexagrams, the second and fifth lines are often auspicious because yin and yang correspond with each other. However, the hexagrams of "Small Accumulation" and "Impediments" are hindered by yin lines, so they rely on mutual support among like-minded people: "Small Accumulation" is when yang is restrained by yin, and "Impediments" is when yang is obscured by yin.

《象》曰：困于酒食，中有慶也。雖困於所欲，未能施惠於人，然守其剛中之德，必能致亨而有福慶也。雖使時未亨通，守其中德，亦君子之道，亨乃有慶也。六三，困于石，據于蒺藜，入于其宮，不見其妻，凶。六三以陰柔不中正之質，處險極而用剛。居陽，用剛也，不善處困之甚者也。石，堅重難勝之物。蒺藜，刺不可據之物。三以剛險而上進，則二陽在上，力不能勝，堅不可犯，益自困耳，困于石也。以不善之德，居九二剛中之上，其不安猶藉刺，據于蒺藜也。進退既皆益困，欲安其所，益不能矣。宮，其居所安也。妻，所安之主也。知進退之不可，而欲安其居，則失其所安矣。進退與處皆不可，唯死而已，其凶可知。

The Small Image Commentary says: "Being confined by food and drink, there is a celebration within." Although Nine in the Second is confined by unfulfilled aspirations and unable to benefit others, he maintains the virtue of uprightness and staying in the center. In the end, he will surely achieve success and bring blessings. Even if the situation is temporarily unsmooth, maintaining the virtue of the center is still the way of the gentleman. When success comes, blessings will naturally follow. The Line Statement of Six in the Third says: "Being confined by stone, resting on thorned plants, entering his dwelling, not seeing his wife, misfortune." Six in the Third, with a nature that is both yin and not in the center or proper position, is at the extreme of the lower trigram Kan, which represents danger, yet still acts with force. Since it is a yin line in a yang position, it is acting forcefully, which is how one who is in a difficult situation handles it extremely poorly. "Stone" refers to something hard and heavy, which cannot be moved. "Thorned plants" refer to something with sharp spikes, which is uncomfortable to sit on. Six in the Third, with a forceful and dangerous attitude, tries to move upward, but there are Nine in the Fourth and Nine in the Fifth above, which are strong and unyielding. As a result, he is confined even more, which is "being confined by stone." He uses an improper virtue to press upon the upright and centered Nine in the Second, sitting in an unstable position like resting on thorned plants, which is "resting on thorned plants." Whether advancing or retreating, he is confined. Trying to settle down is even more impossible. "Dwelling" is his place of residence, and "wife" is the mainstay of his household. Knowing that both advancing and retreating are impossible, he still tries to settle in his position, and even loses the support he relied on. There is no way forward, no way back, and no way to settle. Only death remains, and the danger is evident.

《繫辭》曰：“非所困而困焉，名必辱；非所據而據焉，身必危。既辱且危，死期將至，妻其可得見耶。”二陽不可犯也，而犯之以取困，是非所困而困也。名辱，其事惡也。三在二上，固為據之，然苟能謙柔以下之，則無害矣；乃用剛險以乘之，則不安而取困，如據蒺藜也。如是，死其將至，所安之主可得而見乎。《象》曰：據于蒺藜，乘剛也；入于其宮，不見其妻，不祥也。據于蒺藜，謂乘九二之剛，不安猶藉刺也。不祥者，不善之徵；失其所安者，不善之效；故云不見其妻不祥也。

The Great Treatise says: "If one is not in a situation of difficulty but finds himself in one, his reputation will surely suffer; if one is not in a position of support but takes it, his life will surely be in danger. If both reputation and life are ruined, death is near, how can he even see his wife?" Originally, the two yang lines were not to be disturbed, yet he deliberately disturbed them, thus causing himself to be trapped, which is "being in a situation of difficulty when it is not appropriate." His reputation suffers because the actions he takes are inherently evil. The line six in the third is above the line nine in the second, so in form it is "taking hold" of it; however, if it could be humble and gentle, and stay below it, there would be no harm. But now it uses a strong and dangerous attitude to dominate over the line nine in the second, causing restlessness and self-imposed difficulties, like sitting on thorns. In this way, death is approaching, and the master he relies on will no longer be seen. The Small Image Commentary says: "Sitting on thorns, riding on strength; entering his house, not seeing his wife, an ill omen." "Sitting on thorns" refers to its position above the strong yang line nine in the second, unstable as if sitting on thorns. "Ill omen" is an ominous sign; losing the support he relies on is an ill result, hence "not seeing his wife" is an ill omen.

九四，來徐徐，困于金車，吝，有終。唯力不足故困，亨困之道，必由援助。當困之時，上下相求，理當然也。四與初為正應，然四以不中正處困，其才不足以濟人之困。初比二，二有剛中之才，足以拯困，則宜為初所從矣。金，剛也。車，載物者也。二以剛在下載己，故謂之金車。四欲從初而阻於二，故其來遲疑而徐徐，是困于金車也。

Nine in the Fourth Line Statement says: "Coming slowly, trapped by the golden carriage, hardship, but with a conclusion." It is precisely because of insufficient strength that there is difficulty, and the way to resolve the difficulty must rely on external help; when in difficulty, mutual assistance between above and below is natural. Nine in the Fourth is in a correct response with Six at the Beginning, but Nine in the Fourth, with its unbalanced and improper nature, is in a difficult situation and lacks the ability to help others. Six at the Beginning is closely adjacent to Nine in the Second, and Nine in the Second has the talent of being strong and upright with a central position, sufficient to rescue from difficulty, so Six at the Beginning should naturally follow Nine in the Second. "Gold" represents strength, and "carriage" is something that carries things; Nine in the Second, with its yang strength, is located below Six at the Beginning and carries it, hence it is called "golden carriage." Nine in the Fourth wishes to go to Six at the Beginning but is blocked by Nine in the Second, so it comes slowly and hesitantly, which is called "trapped by the golden carriage."

己之所應，疑其少己而之他，將從之，則猶豫不敢遽前，豈不可羞吝乎？有終者，事之所歸者正也。初四正應，終必相從也。寒士之妻，弱國之臣，各安其正而已，苟擇勢而從，則惡之大者，不容於世矣。二與四皆以陽居陰，而二以剛中之才，所以能濟困也。居陰者，尚柔也；得中者，不失剛柔之宜也。《象》曰：來徐徐，志在下也，雖不當位，有與也。四應於初而隔於二，志在下求，故徐徐而來；雖居不當位為未善，然其正應相與，故有終也。

Nine in the Fourth is doubtful about its proper response, suspecting that the one it should correspond with is insufficient, and thus considers turning to someone else. It wishes to follow but hesitates and does not dare to move forward directly. Is this not a matter of shame and regret? The statement that it has a "good ending" is because the final outcome lies in the "correct" (zheng). Initially, Six at the Beginning and Nine in the Fourth were meant to correspond properly, and in the end they will certainly follow each other. It is like a poor scholar's wife or a weak state's minister, each content with their own position. If one were to change allegiance based on the size of power, that would be a great wrongdoing, unacceptable by the world. Both Nine in the Second and Nine in the Fourth are yang lines in yin positions, but Nine in the Second possesses the virtue of firmness and upholding the center, thus being able to rescue from difficulties. Occupying a yin position signifies the value of softness; attaining the center means that the balance between firmness and softness is properly maintained. The Small Image Commentary says, "Coming slowly, the mind is directed downward; although not in the proper position, there is a corresponding partner." Nine in the Fourth should correspond with Six at the Beginning but is separated by Nine in the Second, so its mind is directed downward seeking help, thus coming slowly; although its position is not proper and thus not complete, it originally corresponds with Six at the Beginning and has mutual connection, so it will ultimately have a good result.

九五，劓刖，困于赤紱，乃徐有說，利用祭祀。截鼻曰劓，傷於上也。去足為刖，傷於下也。上下皆揜於陰，為其傷害，劓刖之象也。五，君位也。人君之困，由上下無與也。赤紱，臣下之服，取行來之義，故以紱言。人君之困，以天下不來也，天下皆來，則非困也。五雖在困，而有剛中之德，下有九二剛中之賢，道同德合，徐必相應而來，共濟天下之困，是始困而徐有喜說也。

The line statement of the fifth line says: "Nose cut off, foot cut off, trapped by a red sash, then gradually relieved, suitable for worship." Cutting off the nose is called "ni," which refers to injury at the upper part; cutting off the foot is called "yue," which refers to injury at the lower part. The fifth line is trapped by the upper sixth line and the lower third line, suffering injury at both ends, which is the image of "ni" and "yue." The fifth line represents the ruler's position. The ruler is trapped because neither the upper nor the lower supports him. "Red sash" refers to the clothing of ministers, and it is used to indicate "coming and going," hence the term "red sash." The ruler's being trapped is due to the fact that the virtuous talents of the world do not come to him. If all the world comes to him, then he would not be trapped. Although the fifth line is in a state of being trapped, it possesses the virtue of being strong and upright, and it is supported by the second line, which is also a strong and upright virtuous person. The two share the same path and virtue, and gradually they will respond to each other and jointly relieve the suffering of the world. This is the initial difficulty gradually turning into joy.

利用祭祀，祭祀之事，必致其誠敬，而後受福。人君在困時，宜念天下之困，求天下之賢，若祭祀然，致其誠敬，則能致天下之賢，濟天下之困矣。五與二同德，而云上下無與，何也？曰：陰陽相應者，自然相應也，如夫婦骨肉，分定也。五與二皆陽爻，以剛中之德，同而相應，相求而後合者也。如君臣朋友，義合也。方其始困，安有上下之與？有與，則非困，故徐合而後有說也。二雲享祀，五雲祭祀，大意則宜用至誠，乃受福也。祭與祀享，泛言之則可通，分而言之，祭天神，祀地祗，享人鬼。五君位言祭，二在下言享，各以其所當用也。

As for "utilizing worship": worship must be conducted with full sincerity and devotion, only then can one receive blessings. When a ruler is in a difficult situation, he should be mindful of the hardships of the people, seek out the virtuous talents throughout the land, and approach them with the same sincerity as in worship. In this way, he can attract the virtuous from all over the country and relieve the people's distress. Someone may ask: since the qualities of the Nine in the Fifth and the Nine in the Second are the same, why does it say that neither has someone above nor below to support him? The answer is: yin and yang correspond naturally, just as husband and wife or close relatives do, their roles are already determined. The Nine in the Fifth and the Nine in the Second are both yang lines, but they correspond through their shared virtue and mutual spirit. They need to seek each other out before they can come together, just as a ruler and a minister or friends do, united by righteousness. When he first falls into difficulty, how can there be someone above or below to support him? If there were already people to support him from the beginning, then he would not be in difficulty. Therefore, only after gradually coming together can there be joy. The Nine in the Second says "sacrifice" while the Nine in the Fifth says "worship," both emphasizing the need for utmost sincerity to receive blessings. "Worship" and "sacrifice" and "sacrifice" can be used generally interchangeably. However, when distinguished, "worship" refers to heavenly deities, "sacrifice" refers to earth spirits, and "sacrifice" refers to human spirits. The Nine in the Fifth, being in the position of a ruler, says "worship," while the Nine in the Second, being in a lower position, says "sacrifice," each using the term appropriate to their position.

《象》曰：劓刖，志未得也；乃徐有說，以中直也；利用祭祀，受福也。始為陰揜，無上下之與，方困未得志之時也。徐而有說，以中直之道，得在下之賢，共濟於困也。不曰中正，與二合者雲直乃宜也。直比正意差緩。盡其誠意，如祭祀然，以求天下之賢，則能亨天下之困，而享受其福慶也。

The Small Image Commentary says: "Nose amputated and foot cut off, the will is not yet realized; only gradually does there come relief, due to uprightness and correctness; it is advantageous to worship, receiving blessings." At first, being blocked by yin lines above and below, with no one to assist, it is a time of difficulty and unfulfilled aspirations. Gradually turning into joy, it is through maintaining correctness and uprightness that one gains the support of the lower wise person, jointly overcoming adversity. Here it does not say "correctness and uprightness" but "uprightness and correctness," because the union of nine five and nine two is based on righteousness, and the term "uprightness" is more appropriate. "Uprightness" is broader in meaning than "correctness." By fully expressing sincerity, like in worship, and using this sincerity to seek out the wise talents of the world, one can make the world's difficulties become smooth and enjoy the blessings they bring.

上六，困于葛藟，于臲卼，曰動悔有悔，征吉。物極則反，事極則變。困既極矣，理當變矣。葛藟，纏束之物，臲卼，危動之狀。六處困之極，為困所纏束，而居最高危之地，困于葛藟與臲卼也。動悔，動輒有悔，無所不困也。有悔，咎前之失也。曰，自謂也。若能曰，如是動皆得悔，當變前之所為，有悔也；能悔，則往而得吉也。困極而征，則出於困矣，故吉。

The line statement of the sixth line at the top says: "Confined by the entangling vines, in a precarious situation, it says that movement brings regret, and there is regret; going forward brings good fortune." When things reach their extreme, they reverse; when affairs reach their extreme, they change. Since being confined has already reached its extreme, there should be a change. "Gelui" refers to entangling vines, and "nianwu" refers to a precarious and dangerous situation. The sixth line at the top is at the extreme of the hexagram of困, being tightly bound by thepredicament, and also located at the highest and most dangerous position, so it says confined by the entangling vines and confined in a precarious situation. "Donghui" means that any movement brings regret, and everywhere is confined. "Youhui" refers to blaming oneself for past mistakes. "Yue" means speaking to oneself. If he can say to himself: since movement brings regret, he should change his previous actions — this is "youhui." If he can generate a sense of regret and reform, then going forward will bring good fortune. When one is at the extreme ofpredicament and is willing to take action and move forward, he will escape thepredicament, hence good fortune.

三以陰在下卦之上而凶，上居一卦之上而無凶，何也？曰：三居剛而處險，困而用剛，險故凶。上以柔居說，唯為困極耳，困極則有變困之道也。《困》與《屯》之上，皆以無應居卦終，《屯》則泣血漣如，《困》則有悔征吉，《屯》險極而《困》說體故也，以說順進，可以離乎困也。《象》曰：困于葛藟，未當也；動悔有悔，吉行也。為困所纏，而不能變，未得其道也，是處之未當也。知動則得悔，遂有悔而去之，可出於困，是其行而吉也。

Someone asked: Why is the sixth line in the third position (six three) considered凶 (unfavorable) because it is a yao (line) of yin in the upper part of the lower trigram, while the sixth line at the top (six upper) is not凶? The answer is: Six three is in a yang position but is located in the trigram Kan (water), which represents danger. Being in a difficult situation and still trying to be strong and assertive, combined with the danger, leads to凶. However, six upper is in a position of yin and is located in the trigram Dui (lake), which represents joy. It is merely at the extreme of being trapped, and when one is at the extreme of being trapped, there is naturally a possibility of changing the situation. The upper lines of both the卦 (hexagram) of Guan (Obstruction) and the卦 of Tun (Obstruction at the Beginning) are in the final position of the hexagram and do not have a proper response. In the hexagram of Tun, the sixth line is described as 'crying blood, flowing like water,' while in the hexagram of Guan, the sixth line is 'having regret, but it is auspicious.' This is because the upper trigram of Tun is Kan, representing extreme danger, while the upper trigram of Guan is Dui, representing harmony and joy. By proceeding with a harmonious and joyful attitude, one can escape from thepredicament (difficult situation). The Small Image Commentary says: 'Trapped by the vine, it is not appropriate; moving with regret, it is auspicious.' Being trapped by thepredicament without knowing how to change is not finding the right way out, indicating that one is not in the right position. When one realizes that any movement will bring regret, and thus generates regret and changes the old ways, one can escape from thepredicament, which is why moving forward brings auspiciousness.

《井》，《序卦》：“困乎上者必反下，故受之以井。”承上“升而不已必困”為言，謂上升不已而困，則必反於下也。物之在下者莫如井，井所以次困也。為卦，坎上巽下。坎，水也，巽之象則木也，巽之義則入也。木，器之象。木入於水下而上乎水，汲井之象也。

The hexagram "Well" is explained in the "Xugua Zhuan" as: "Those who are trapped above must return below, hence it is followed by the hexagram of the Well." This follows the previous statement "If rising without end, it will inevitably lead to being trapped": if one continues to rise without stopping, it will eventually lead to being confined, and thus one must return to a lower position. The lowest position is nothing more than a well, so the hexagram of the Well comes after the hexagram of Being Trapped. In terms of the structure of the hexagram, Kan is above and Xun is below: Kan represents water; Xun, in terms of its symbolic meaning, represents wood, and in terms of its meaning, represents "entering." Wood can be made into tools, and wooden tools can be submerged into water to draw water up, which is the image of drawing water from a well.

井：改邑不改井，無喪無得，往來井井。井之為物，常而不可改也。邑可改而之他，井不可遷也，故曰改邑不改井。汲之而不竭，存之而不盈，無喪無得也。至者皆得其用，往來井井也。無喪無得，其德也常；往來井井，其用也周。常也，周也，井之道也。

The Hexagram Statement of the Well says: "Changing the city but not the well, no loss, no gain, coming and going with the well." A well is something that is constant and cannot be changed. A city may be moved to another place, but a well cannot be moved, hence "changing the city but not the well." Drawing from it continuously does not exhaust it, and leaving it untouched for a long time does not overflow it. This is "no loss, no gain" — neither loss nor gain. Anyone who comes to the well can obtain what they need, which is "coming and going with the well." "No loss, no gain" refers to the constant nature of the well's virtue; "coming and going with the well" refers to the well's function being widespread. Constant and widespread, this is the way of the well.

汔至，亦未濆井，羸其瓶，凶。汔，幾也。繘，綆也。井以濟用為功，幾至而未及用，亦與未下繘於井同也。君子之道，貴乎有成，所以五穀不熟，不如荑稗；掘井九仞而不及泉，猶為棄井。有濟物之用，而未及物，猶無有也。羸敗其瓶而失之，其用喪矣，是以凶也。羸，毀敗也。

The Hexagram Statement continues: "Approaching the well, yet the rope has not been lowered into the well, the jar is broken, resulting in misfortune." "Qi" means almost, nearly; "ju" refers to the rope used for drawing water. A well is valuable for its ability to provide water for people. If water is nearly drawn up but ultimately not used, it is the same as if the rope had never been lowered into the well. The Way of the superior man values accomplishment, hence the Mencius says that if five grains do not mature, they are not better than wild plants such as millet; digging a well to a depth of seven or eight chi without reaching water makes it still an unused well. If something is capable of benefiting others but ultimately fails to do so, it is as if it does not exist. As for breaking the jar used for drawing water and losing it, the well's function is lost, hence there is misfortune. "Ling" means to break or destroy.

《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。巽入於水下而上其水者井也。井之養於物，不有窮已，取之而不竭，德有常也。邑可改，井不可遷，亦其德之常也。二五之爻，剛中之德，其常乃如是，卦之才與義合也。

The Commentary on the Judgment of the Well says: "It is like wind over water and water rising up, which is the Well. The Well nurtures all things without end. Changing a city does not mean changing the well, for this is due to the presence of a strong, central yang. A vessel goes down into the water and brings it up, which is the Well. The Well nourishes all things without exhaustion, allowing people to draw from it without it ever running dry, which is the constant virtue of the Well. A city may be changed, but a well cannot be moved, which is another manifestation of its constant virtue. The two lines, Nine in the Second and Nine in the Fifth, possess the virtue of strong, central yang, and this constancy corresponds exactly with the nature of the hexagram. Thus, the quality of this hexagram is in harmony with its meaning."

汔至亦未繘井，未有功也；羸其瓶，是以凶也。雖使幾至，既未為用，亦與未繘井同。井以濟用為功，水出乃為用，未出則何功也？瓶所以上水而致用也，羸敗具瓶，則不為用矣，是以凶也。《象》曰：木上有水，井，君子以勞民勸相。木承水而上之，乃器汲水而出井之象。君子觀井之象，法井之德，以勞徠其民，而勸勉以相助之道也。勞徠其民，法井之用也；勸民使相助，法井之施也。

The Commentary on the Judgment says: "The water is almost reaching the mouth of the well but has not yet been drawn up, so there is no achievement; the jar is broken, hence there is misfortune." Even though the water is nearly reaching the top of the well, since it has not yet been used by people, it is no different from a rope that has not been lowered into the well. The well is considered useful because it can provide water for people to use; water only becomes useful when it comes out of the well. If it cannot come out, how can there be any benefit? The jar is a tool used to draw water for practical use. If the jar is broken, it can no longer be used, hence the misfortune. The Great Image Commentary says: "Water on a wooden beam, the well. The gentleman uses this to labor his people and encourage mutual assistance." A wooden beam supporting water rising up is exactly like using a tool to draw water from the well. The gentleman observes the image of the well and imitates its virtue, thus comforting and attracting his people, and encouraging them to help each other. Comforting and attracting people is imitating the well's function; encouraging people to help each other is imitating the well's giving nature.

初六，井泥不食，舊井無禽。井與鼎皆物也，就物以為義。六以陰柔居下，上無應援，無上水之象。不能濟物，乃井之不可食也。井之不可食，以泥汙也。在井之下，有泥之象。井之用，以其水之養人也，無水，則舍置不用矣。井水之上，人獲其用，禽鳥亦就而求焉。舊廢之井，人既不食，水不復上，則禽鳥亦不復往矣，蓋無以濟物也。井本濟人之物，六以陰居下，無上水之象，故為不食。井之不食，以泥也，猶人當濟物之時，而才弱無援，不能及物，為時所舍也。

The line statement of the first line says: "The well is muddy and not drinkable, the old well has no birds." Both the Well and the Cauldron hexagrams are based on specific objects to establish the hexagram, using the object to explain the meaning. The first line has a yin and flexible line at the very bottom, with no corresponding line above it, and no image of water being drawn up; it cannot benefit others, just like the well water is not drinkable. The well water is not drinkable because it is muddy—it is at the very bottom of the well, which is the image of silt. The use of a well is to provide water for people; without water, it is abandoned and unused. When the well water is brought up, people can benefit from it, and even birds will come to drink. An old well that has been abandoned for a long time, with people no longer drawing water from it and water no longer being drawn up, will have no birds coming, because it can no longer benefit others. A well is an object that benefits people; the first line, with a yin line at the bottom, has no image of water being drawn up, so it says "not drinkable." The well water is not drinkable because it is muddy, just like a person who should be exerting himself to benefit the world, but is weak in ability and has no support, unable to help others, and thus is abandoned by the times.

《象》曰：井泥不食，下也；舊井無禽，時舍也。以陰而居井之下，泥之象也。無水而泥，人所不食也。人不食，則水不上，無以及禽鳥，禽鳥亦不至矣。見其不能濟物，為時所舍置不用也。若能及禽鳥，是亦有所濟也。舍，上聲，與《乾》之“時舍”音不同。

The Small Image Commentary says: "The well has mud but no water, because it is at the bottom; the old well has no birds, because it is abandoned." A yin line in the lowest position of the well represents the image of mud. Without water but only mud, people naturally do not drink; since people do not drink, the water cannot be drawn up, and thus cannot benefit the birds, so the birds do not come. Therefore, it is unable to benefit things and is thus abandoned by the times. If it could still benefit the birds, that would be some benefit. Here, the word "shě" is read in the rising tone, meaning to abandon or discard, which is different from the "shě" in the Wenyan of the Qian hexagram, which is read in the falling tone.

九二，井谷射鮒，甕敝漏。二雖剛陽之才而居下，上無應而比於初，不上而下之象也。井之道，上行者也；澗谷之水，則旁出而就下。二居井而就下，失井之道，乃井而如谷也。井上出，則養人而濟物，今乃下就汙泥，注於鮒而已。鮒，或以為蝦，或以為蟆，井泥中微物耳。射，注也，如谷之下流，注於鮒也。甕敝漏，如甕之破漏也。

The Line Statement of the Second Line says: "The well bottom shoots frogs, the jar is broken and leaks." Although the Second Line has the strong yang quality, it is in a lower position, with no proper corresponding line above it, but only adjacent to the line Six at the Beginning. This is an image of not going upward but going downward. The way of the well is to bring water upward; however, the water in mountain streams and gullies flows out from the sides and goes downward. The Second Line is in the well but flows downward, losing the way of the well, thus becoming a well in name but like a gully in reality. Well water that flows upward can nourish people and benefit things; now it flows downward into the mud, watering only a few small fish. "Frogs" are said by some to be small shrimp and by others to be toads, in any case, they are small creatures in the well mud. "Shoot" means to pour, like the water from the gully flowing downward and pouring onto the frogs. "The jar is broken and leaks" means that it is like a clay jar that is broken and leaks.

陽剛之才，本可以養人濟物，而上無應援，故不能上而就下，是以無濟用之功。如水之在甕，本可為用，乃破敝而漏之，不為用也。井之初二無功，而不言悔咎，何也？曰：失則有悔，過則為咎。無應援而不能成用，非悔咎也。居二比初，豈非過乎？曰：處中非過也。不能上，由無援，非以比初也。《象》曰：井谷射鮒，無與也。井以上出為功。二，陽剛之才，本可濟用。以在下而上無應援，是以下比而射鮒。若上有與之者，則當汲引而上，成井之功矣。

Nine Two originally possesses the quality of yang strength, which could be used to benefit others and serve the world. However, because there is no support above, it cannot move upward and instead moves downward, thus failing to achieve its purpose. This is like water in a jar, which could be useful, but the jar is broken and leaks, making it useless. Someone asks: In the Well hexagram, both the initial line and Nine Two have no effect, yet the line statements do not mention 'regret' or 'misfortune.' Why is that? The answer is: regret arises from loss, and misfortune comes from fault. The failure to achieve its function due to lack of support is neither a loss nor a fault. Another question: Nine Two is in the center and is close to the initial line. Is that not a fault? The answer is: being in the center means it is not a fault. Its inability to move upward is due to lack of support from above, not because of its closeness to the initial line. The Small Image Commentary says: 'The well's bottom is shot at by small fish, because there is no one to help.' A well achieves its function by having water rise upward. Nine Two, possessing yang strength, could originally benefit others, but because it is in a lower position and there is no one above to support it, it moves downward and 'shoots at small fish.' If there were someone above to support it, it would naturally be lifted up and achieve the function of the well.

九三，井渫不食，為我心惻，可用汲，王明並受其福。三以陽剛居得其正，是有濟用之才者也；在井下之上，木之清潔可食者也。井以上為用，居下，未得其用也。陽之性上，又志應上六，處剛而過中，汲汲於上進，乃有才用而切於施為；未得其用，則如井之渫治清潔，而不見食，為心之惻怛也。三居井之時，剛而不中，故切於施為，異乎用之則行、舍之則藏者也。然明王用人，豈求備也？故王明則受福矣。三之才足以濟用，如井之清潔，可用汲而食也。若上有明王，則當用之而得其效。賢才見用，則己得行其道，君得享其功，下得被其澤，上下並受其福也。

The line statement of the third line says: "The well has been cleaned but is not used, causing me sorrow in my heart. It can be drawn up, and the wise king will share its blessing." The third line, being a yang line in the correct position, represents a person with ability to benefit the world. It is located above the lower trigram, like a well whose water is already clean and drinkable. A well is useful only when its water reaches the surface, but the third line is still within the lower trigram, so it has not yet been put to use. Yang is naturally upward, and the third line is in harmony with the sixth line above, having already passed the center of the lower trigram. It is eager to move upward, showing a person of ability who is anxious to take action. His ability is not yet realized, just like a well that has been cleaned but no one draws water from it, causing him inner sorrow. When the third line is in the hexagram of the well, it is strong but not in the center, so it is eager to act, differing from the calm attitude of "if I am used, I will serve; if not, I will withdraw." However, a wise king does not demand perfection. Therefore, if the king is enlightened, both ruler and subject will benefit. The third line's ability is sufficient to benefit the world, just as clean well water can be drawn up for use. If there is an enlightened king above, he should employ this person and achieve practical results. When the virtuous is employed, he can carry out his principles, the king can enjoy his achievements, and the people can benefit from his grace. All levels will receive blessings.

《象》曰：井渫不食，行惻也；求王明，受福也。井渫治而不見食，乃人有才知而不見用，以不得行為憂惻也。既以不得行為惻，則豈免有求也？故求王明而受福，志切於行也。六四，井甃無咎。四雖陰柔而處正，上承九五之君，才不足以廣施利物，亦可自守者也，故能修治，則得無咎。甃，砌累也，謂修治也。四雖才弱，不能廣濟物之功，修治其事，不至於廢可也。若不能修治，廢其養人之功，則失井之道，其咎大矣。居高位而得剛陽中正之君，但能處正承上，不廢其事，亦可以免咎也。

The Small Image Commentary says: "The well has been cleaned but is not used, because of sorrowful circumstances; seeking a wise king brings blessings." A well that has been cleaned but not used is like a person with talent but not appointed, because his way is not being practiced and he feels sorrowful. Since he is grieved because his way is not being practiced, how can he avoid seeking? Therefore, seeking the wisdom of the king and sharing in his blessings shows how urgent his determination is to promote his way. The line statement of the fourth line says: "Repairing the well brings no blame." Although the fourth line is yin and weak, its position is correct, and it supports the fifth line, the strong and upright king. Its ability is not sufficient to widely benefit others, but it can still maintain its proper role. Therefore, if it is willing to repair the well, it will have no blame. "Repairing" means using bricks and stones to build the well wall, which is to maintain and improve. Although the fourth line has limited ability and cannot achieve great benefits, if it can properly maintain its duties and not neglect them, that is enough. If even repairing is not done, and the well's function of providing water is lost, then it has lost the way of the well, and the mistake is great. Being in a high position and encountering a just and upright king, as long as one holds to the correct path and supports the superior without neglecting one's duties, one can avoid blame.

《象》曰：井甃無咎，修井也。甃者，修治於井也。雖不能大其濟物之功，亦能修治不廢也，故無咎，僅能免咎而已。若在剛陽，自不至如是，如是則可咎矣。九五，井洌寒泉食。五以陽剛中正，居尊位，其才其德，盡善盡美，井洌寒泉食也。洌，謂甘潔也。井泉以寒為美。甘潔之寒泉，可為人食也。於井道為至善也，然而不言吉者，井以上出為成功，未至於上，未及用也，故至上而後言元吉。《象》曰：寒泉之食，中正也。寒泉而可食，井道之至善者也。九五中正之德，為至善之義。

The Small Image Commentary says: "The well's walls are repaired without blame, because the well is being repaired." "Repaired" means to maintain and mend the well's walls. The fourth line, although unable to expand the well's ability to benefit others, can still maintain and preserve it so that it does not fall into disuse, hence there is no blame—though this is merely avoiding blame. If a yang line were in this position, it would not have only reached this level; reaching only this level would be considered a fault. The line statement of the fifth line says: "The well water is clear and cold, suitable for drinking." The fifth line, with its yang and central and upright virtue, occupies the position of honor, possessing both ability and virtue in perfect harmony, just as well water is sweet and clean, and cold spring water is drinkable. "Clear" means sweet and clean. Well water is considered beautiful for being clear and cold, and sweet and clean cold spring water is suitable for drinking, which is the most complete state of the well. However, the line statement does not say "auspicious," because a well is considered successful only when its water reaches the top. The fifth line has not yet reached the top line, so it has not truly become available for use, hence it is not until the top line that it says "great auspiciousness." The Small Image Commentary says: "Cold spring water for drinking, because it is central and upright." Cold spring water that can be drunk represents the most beautiful and perfect state of the well; the virtue of central and upright of the fifth line corresponds exactly to this ultimate perfection.

上六，井收勿幕，有孚元吉。井以上出為用。居井之上，井道之成也。收，汲取也。幕，蔽覆也。取而不蔽，其利無窮，井之施廣矣，大矣。有孚，有常而不變也。博施而有常，大善之吉也。夫體井之用，博施而有常，非大人就能？他卦之終，為極為變，唯《井》與《鼎》終乃為成功，是以吉也。《象》曰：元吉在上，大成也。以大善之吉，在卦之上，井道之大成也。井以上為成功。

The line statement for the sixth line at the top says: "The well is drawn up but not covered, there is sincerity and original good fortune." A well is useful only when water comes up to the surface; the sixth line at the top is located at the highest position of the well, which marks the completion of the well's function. "Draw up" means to draw water, and "cover" means to cover up. If people can draw water without covering it, its benefits will be endless, and the well's giving will be extensive. "Sincerity" means to be constant and unchanging. Giving widely to others while being constant and unchanging is the good fortune of great virtue. To demonstrate the function of the well, achieving extensive giving with constancy, unless one is a great person, who else can do this? Most other hexagrams reach their top line and often result in reaching an end and then a change, but only the hexagrams of Well and Cauldron reach their completion at the end, so they are considered auspicious. The small image commentary says: "Original good fortune at the top, great achievement." This great good fortune appears at the top of the entire hexagram, which is exactly the great accomplishment of the well's function — the well is considered successful when water comes up to the surface.

《革》，《序卦》：“井道不可不革，故受之以革。”井之為物，存之則穢敗，易之則清潔，不可不革者也，故井之後，受之以革也。為卦，兌上離下，澤中有火也。革，變革也。水火，相息之物，水滅火，火涸水，相變革者也。火之性上，水之性下，若相違行，則睽而已。乃火在下，水在上，相就而相剋，相滅息者也，所以為革也。又二女同居，而其歸各異，其志不同，為不相得也，故為革也。

The "Revolution" hexagram, as explained in the "Xugua Zhuan," says: "The well cannot be left unchanged, hence it is followed by the hexagram of Revolution." A well, if left undisturbed, will become dirty and decayed; only through renewal can it remain clean. Therefore, it is necessary to bring about change, so the hexagram of the Well is followed by the hexagram of Revolution. In terms of the structure of the hexagram, Dui is above and Li is below, representing fire within a lake. "Revolution" refers to change. Water and fire are opposing forces that destroy each other: water can extinguish fire, and fire can dry up water. They mutually control each other. Fire rises upward, while water flows downward. If they move in opposite directions, they merely contradict each other. However, in this hexagram, fire is below and water is above, so they approach each other and mutually control each other, destroying one another. Hence, it is called the hexagram of Revolution. Furthermore, Dui represents the young woman, and Li represents the middle woman. Two women living together but each with their own destination and differing aspirations, they do not get along, hence also implying the meaning of change.

革：巳日乃孚，元亨，利貞，悔亡。革者，變其故也。變其故，則人未能遽信，故必巳日，然後人心信從。元亨利貞，悔亡，弊壞而後革之，革之所以致其通也，故革之而可以大亨；革之而利於正，道則可久而得去故之義；無變動之悔，乃悔亡也。革而無甚益，猶可悔也，況反害乎？古人所以重改作也。

The Hexagram Statement of the "Revolution" hexagram says: "On the day of Si, faith arises; great and smooth, beneficial to uprightness, regret vanishes." "Revolution" means changing the old. The old is changed, but people cannot immediately believe, so it must be until the day of Si, that is, after some time, that people will come to believe. As for "great and smooth, beneficial to uprightness, regret vanishes": when things have become corrupt, then revolution occurs, and revolution is precisely to restore smoothness, so revolution brings great success; revolution should also be carried out with uprightness, so the way can be enduring and truly fulfill the meaning of removing old evils; not leaving regret caused by reckless actions, this is "regret vanishes." If revolution brings little benefit, it is still regrettable; how much more so if it brings calamity? This is why ancients were so cautious about changing the old ways.

《彖》曰：革，水火相息，二女同居，其志不相得，曰革。澤火相滅息，又二女志不相得，故為革。息為止息，又為生息。物止而後有生，故為生義。革之相息，謂止息也。巳日乃孚，革而信之。事之變革，人心豈能便信？必終日而後孚。在上者於改為之際，當詳告申令，至於巳日，使人信之。人心不信，雖強之行，不能成也。先王政令，人心始以為疑者有矣，然其久也必信。終不孚而成善治者，未之有也。

The Commentary on the Judgment of the Hexagram 41 says: "Revolution, the water and fire mutually extinguish each other, two women living together, their wills not in harmony, thus called revolution." The marsh and fire mutually extinguish each other, and with two women whose hearts are not in agreement, thus the hexagram is named "Revolution." The character "息" has two meanings: it can mean cessation or renewal. Things cease to exist before they can be renewed, so it also implies growth. In this context, "mutually extinguish" refers to cessation. The Commentary on the Judgment also says: "On the fourth day, people will believe, and revolution will be trusted." When a change occurs, how can people's hearts immediately believe? They must go through a period of time before they can be convinced. When those in authority begin to implement changes, they should explain things thoroughly and repeatedly proclaim the orders, until the fourth day, so that people can trust them. If people do not believe, even if forced, it will not succeed. The ancients issued orders, and people initially had doubts, but over time they would come to believe. There has never been a case where a good policy was achieved without trust from the people throughout the process.

文明以說，大亨以正，革而當，其悔乃亡。以卦才言革之道也。離為文明，兌為說。文明則理無不盡，事無不察；說則人心和順。革而能照察事理，和順人心，可致大亨，而得貞正。如是，變革得其至當，故悔亡也。天下之事，革之不得其道，則反致弊害，故革有悔之道。惟革之至當，則新舊之悔皆亡也。

The Commentary on the Judgment says: "Civilization with joy, great success through correctness, transformation at the right time, its regret is then gone." This refers to the quality of the hexagram in discussing the way of transformation. The lower trigram is Li, representing civilization, and the upper trigram is Dui, representing joy: civilization means that principles are fully explained and matters are clearly understood; joy means that people's hearts are harmonious. If transformation can comprehend principles and align with people's hearts, it can lead to great success and maintain correctness. Thus, transformation is carried out very properly, so regret disappears. If transformation is not done properly, it may bring about harm, so transformation itself may lead to regret. Only when transformation is extremely appropriate can the regrets from both the old and the new disappear.

天地革而四時成，湯、武革命，順乎天而應乎人。革之時大矣哉！推革之道，極乎天地變易，時運終始也。天地陰陽推遷改易而成四時，萬物於是生長成終，各得其宜，革而後四時成也。時運既終，必有革而新之者。王者之興，受命於天，故易世謂之革命。湯、武之王，上順天命，下應人心，順乎天而應乎人也。天道變改，世故遷易，革之至大也，故贊之曰，革之時大矣哉！

The Commentary on the Judgment says: "Heaven and Earth change, and the four seasons are formed. Tang and Wu brought about a revolution, following the way of Heaven and responding to the will of people. How great is the time of change!" This passage speaks of the way of change as extending all the way to the transformation of Heaven and Earth and the beginning and end of the times. The shifting and changing of yin and yang in the world form the four seasons, and thus all things grow, mature, and come to an end, each in its proper place. It is precisely through change that the four seasons are established. When a period of time has come to an end, there must be someone to bring about change and renew it. A king arises by receiving the mandate of Heaven, so changing dynasties is called "revolution." The kings Tang and Wu became sovereigns by following the mandate of Heaven above and responding to the people's will below, which is what is meant by "following Heaven and responding to people." Heaven's way is change, and worldly affairs are transformation. Change is the greatest matter in the world, so the Commentary on the Judgment exclaims: "How great is the time of change!"

《象》曰：澤中有火，革，君子以治曆明時。以初九時，位才皆不可以有為，故當以中順自固也。水火相息為革，革，變也。君子觀變革之象，推日月星辰之遷易，以治曆數，明四時之序也。夫變易之道，事之至大，理之至明，跡之至著，莫如四時；觀四時而順變革，則與天地合其序矣。

The Great Image Commentary of the Hexagram 41 (Gé, Revolution) says: "Fire in the marsh, revolution; the superior man thus regulates the calendar and clarifies the seasons." (The sentence below, "At the beginning, the position is not yet suitable for action, so one should rely on the middle and the harmonious to consolidate oneself," is an error of repetition from the small image commentary of the first line, and is unrelated to the Great Image.) Water and fire mutually extinguishing each other is called "revolution," and "revolution" means change. The superior man observes the image of change and thus calculates the movement of the sun and moon and the stars, using this to regulate the calendar and clarify the order of the four seasons. The principle of change, as an event, is most important; as a principle, most evident; as a sign, most clear. Nothing is clearer than the four seasons; observing the four seasons and following the changes is to harmonize with the seasons of heaven and earth.

初九，鞏用黃牛之革。變革，事之大也，必有其時，有其位，有其才，審慮而慎動，而後可以無悔。九，以時則初也，動於事初，則無審慎之意，而有躁易之象；以位則下也，無時無援而動於下，則有僭妄之咎，而無體勢之重；以才則離體而陽也，離性上而剛體健，皆速於動也。其才如此，有為則凶咎至矣，蓋剛不中而體躁，所不足者中與順也，當以中順自固而無妄動則可也。鞏，局束也。革，所以包束。黃，中色。牛，順物。鞏用黃牛之革，謂以中順之道自固，不妄動也。不云吉凶，何也？曰：妄動則有凶咎，以中順自固，則不革而已，安得便有吉凶乎？

The line statement for the initial yang line says: "Use the hide of a yellow ox to bind." Change is a great matter of the world, which must have a proper timing, a suitable position, and capable talent. One must carefully consider and then act cautiously in order to avoid regret. Regarding the initial yang line, in terms of timing, it is the very beginning; acting too early in the course of things shows lack of caution and appears hasty and impetuous. In terms of position, it is the lowest, lacking both timing and support, and acting recklessly from below leads to overstepping one's bounds and committing errors, lacking the authority and influence to command respect. In terms of talent, it belongs to the trigram of fire and is a yang line. The nature of fire is upward, and the yang line is strong and vigorous, both of which are inclined toward quick action. With such nature and ability, once it acts, danger and mistakes follow. Because it is strong but not centered, and its nature is impetuous, what it lacks is "center" and "smoothness." Therefore, it should stabilize itself by following the way of center and smoothness, and avoid rash action. "Gong" means to bind or fix, and "ge" is leather used for wrapping and binding. "Huang" is the color of center, and "niu" is a gentle and compliant animal. "Gong yong huang niu zhi ge" means to fix oneself by the principles of center and gentleness, and not to act recklessly. Someone asks: Why does the line statement not mention fortune or misfortune? The answer is: reckless action brings misfortune, and using the way of center and smoothness to guard oneself is merely avoiding change for now, so how can it be called fortune?

《象》曰：鞏用黃牛，不可以有為也。以初九時，位才皆不可以有為，故當以中順自固也。六二，巳日乃革之，征吉，無咎。以六居二，柔順而得中正，又文明之主，上有剛陽之君，同德相應。中正則無偏蔽，文明則盡事理，應上則得權勢，體順則無違悖。時可矣，位得矣，才足矣，處革之至善者也。然臣道不當為革之先，又必待上下之信，故巳日乃革之也。

The Small Image Commentary says: "Using a yellow ox to reinforce, one cannot act rashly." Because the initial line is unsuitable in terms of timing, position, and ability, it should be restrained by the principle of being upright, just, and gentle. The line statement of the second line says: "On the fourth day, the change is initiated; proceeding is auspicious, without blame." The second line is a yin line in the second position, gentle and upright, and is the main line of the lower trigram, which is the trigram of brightness. Above it is the fifth line, a yang line, which corresponds with it in virtue. Being in the center and upright, it is free from partiality and obstruction; being bright, it can fully understand matters; corresponding with the fifth line, it gains the authority to act; being gentle in nature, it does not oppose. When the timing is ripe, the position is proper, and the ability is sufficient, this is the most complete situation in the hexagram of Change. However, a minister should not initiate change before the sovereign, and must wait until both above and below are convinced, hence it is said, "only after some time should the change be initiated."

如二之才德，所居之地，所逢之時，足以革天下之弊，新天下之治，當進而上輔於君，以行其道，則吉而無咎也。不進則失可為之時，為有咎也。以二體柔而處當位，體柔則其進緩，當位則其處固。變革者，事之大，故有此戒。二得中而應剛，未至失於柔也。聖人因其有可戒之疑，而明其義耳，使賢才不失可為之時也。《象》曰：巳日革之，行有嘉也。巳日而革之，征則吉而無咎者，行則有嘉慶也，謂可以革天下之弊，新天下之事。處而不行，是無救弊濟世之心，失時而有咎也。

The virtue and ability of the second line, combined with its position and the timing it encounters, are sufficient to eliminate the accumulated evils of the world and renew the political affairs of the world. Therefore, it should boldly step forward to assist the sovereign and promote the path it upholds, which would be auspicious and without fault. If it refuses to advance, it will miss the opportunity for action and thus become a fault. Because the second line is inherently gentle and compliant, and occupies a proper position: being gentle leads to slow progress, and occupying a proper position leads to firm stability. Since change is a great matter, this sentence is specially set forth as a warning. The second line has the middle way and corresponds above to the yang ruler, so it does not become too weak. The sage merely points out the possible hesitation in this line, so that the virtuous person does not miss the opportunity for action. The Small Image Commentary says: "On the fourth day, the change is made, and the action is auspicious." Delaying the change for some time and then acting leads to auspiciousness and no fault, meaning that such action will result in a good outcome, capable of eliminating the accumulated evils of the world and renewing the affairs of the world. If one remains seated without taking action, it indicates a lack of concern for the salvation of the world and a missed opportunity, which is a fault.

九三，征凶，貞厲，革言三就，有孚。九三以剛陽為下之上，又居離之上而不得中，躁動於革者也。在下而躁於變革，以是而行，則有凶也。然居下之上，事苟當革，豈可不為也？在乎守貞正而懷危懼，順從公論，則可行之不疑。革言，謂當革之論。就，成也，合也。審察當革之言，至於三而皆合，則可信也。言重慎之至能如是，則必得至當，乃有孚也。己可信而眾所信也，如此則可以革矣。在革之時，居下之上，事之當革，若畏懼而不為，則失時為害；唯當慎重之至，不自任其剛明，審稽公論，至於三就而後革之，則無過矣。

The Line Statement of the Third Line says: "Going forward is dangerous, being steadfast in peril, changing words three times, and having faith." The Third Line is a strong yang line located at the top of the lower trigram, and it is situated above the Li trigram but not in the central position. This line represents a person who is impetuous and eager for change. Being in a lower position yet urgently seeking change, acting rashly in this way leads to danger. However, since it is at the top of the lower trigram, if the matter truly requires change, how could it be left undone? The key lies in maintaining steadfastness and being mindful of danger, and following the public opinion. In that case, one can proceed without hesitation. "Revolutionary words" refer to discussions about whether or not to change; "to be brought together" means to reach agreement. Carefully examining the opinions in favor of change, when they are agreed upon three times, one can then have confidence. This means being extremely cautious, and when one can reach this level of caution, one will certainly find the most appropriate course of action, thus achieving "faith" — one's own trust and the trust of others. When in the hexagram of "Revolution," being at the top of the lower trigram, if one hesitates out of fear and does not act when change is needed, one will miss the opportunity and bring about disaster. Only by being extremely cautious, not relying on one's own strength and insight, and carefully examining public opinion, and only acting after reaching agreement three times, can one avoid mistakes.

《象》曰：革言三就，又何之矣？稽之眾論，至於三就，事至當也。又何之矣？乃俗語更何往也？如是而行，乃順理時行，非己之私意所欲為也，必得其宜矣。九四，悔亡，有孚，改命吉。九四，革之盛也。陽剛，革之才也。離下體而進上體，革之時也。居水火之際，革之勢也。得近君之位，革之任也。下無繫應，革之志也。以九居四，剛柔相際，革之用也。四既具此，可謂當革之時也。事之可悔而後革之，革之而當，其悔乃亡也。革之既當，唯在處之以至誠，故有孚則改命吉。改命，改為也，謂革之也。既事當而弊革，行之以誠，上信而下順，其吉可知。四非中正，而至善，何也？曰：唯其處柔也，故剛而不過，近而不逼，順承中正之君，乃中正之人也。《易》之取義無常也，隨時而已。

The Small Image Commentary says: "Revolutionary speech is made three times, where else can it go?" After examining the opinions of many people, when they reach agreement three times, the matter becomes extremely appropriate. "Where else can it go?" is a common phrase of the time, meaning "Where else can it go?" Doing so in this way is to follow the principles and align with the situation, not to act according to one's own private desires. It is certain to achieve the right position. The line statement for the fourth line says: "Regret disappears, there is sincerity, changing the mandate brings good fortune." The fourth line is the most flourishing line in the Revolution hexagram: it is yang and strong, which is the talent for change; it leaves the lower trigram and enters the upper trigram, which is the timing for change; it is located at the boundary between water and fire, which is the situation for change; it holds a position close to the sovereign, which is the responsibility for change; it has no corresponding line below it, which is the will for change; a yang line in a yin position, with the interaction of yin and yang, which is the method of change. Since the fourth line possesses all six aspects, it can be said to be at the proper time for change. When the matter has reached the point where regret is inevitable, then change is made, and the change is appropriate, so regret disappears. When the change is appropriate, the remaining thing is to treat it with utmost sincerity, hence "there is sincerity, changing the mandate brings good fortune." "Changing the mandate" means changing the course of action, which is the same as change. When the matter is done appropriately and the accumulated evils are removed, and it is carried out with sincerity, with the superior trusting and the inferior following, the good fortune is evident. Someone asks: the fourth line is not central and upright, why is it said to be the best? The answer is: precisely because it is in a yin position, it is strong but not excessive, close to the sovereign without becoming oppressive, and it respectfully serves the central and upright sovereign, thus becoming a central and upright person. The Book of Changes takes meaning without fixed rules, only determining it according to the time.

《象》曰：改命之吉，信志也。改命而吉，以上下信其志也。誠既至，則上下信矣。革之道，以上下之信為本。不當不孚則不信。當而不信，猶不可行也，況不當乎？九五，大人虎變，未占有孚。九五以剛陽之才，中正之德，居尊位，大人也。以大人之道，革天下之事，無不當也，無不時也。所過變化，事理炳著，如虎之文采，故云虎變。龍虎，大人之象也。變者，事物之變。曰虎，何也？曰：大人變之，乃大人之變也。以大人中正之道變革之，炳然昭著，不待占決，知其至當而天下必信也。天下蒙大人之革，不待占決，知其至當而信之也。

The Small Image Commentary says: "Changing the fate brings good fortune, because it is based on sincere intentions." Changing and achieving good fortune is due to the trust of both above and below in his intentions. When sincerity reaches its peak, both above and below will naturally be convinced. The way of change relies fundamentally on the trust of above and below: if done improperly, trust cannot be gained, and thus no one will believe. Even if done properly but people do not believe, it cannot be carried out; how much more so if it is done improperly? The line statement of the fifth line says: "The great man changes like a tiger, without divination there is trust." The fifth line, possessing the virtue of yang strength and the virtue of being in the center and upright, holds the position of honor, thus being a great man. Using the way of the great man to change the affairs of the world, there is nothing improper or unsuitable. Whatever he changes, the principles become clearly evident, like the patterns on a tiger's skin, hence it is said "tiger changes." Both dragons and tigers are symbols of the great man. "Change" refers to the transformation of things, but why specifically mention the tiger? Because it is the great man who brings about the change, so this transformation is also the transformation of the great man. Using the way of the great man, which is upright and centered, the transformation is bright and clear, so that no divination is needed; people know it is most appropriate and the world will certainly believe in it. The world benefits from the great man's transformative grace, and without divination, they know it is most appropriate and believe in it.

《象》曰：大人虎變，其文炳也。事理明著，若虎文之炳煥明盛也，天下有不孚乎？上六，君子豹變，小人革面，征凶，居貞吉。革之終，革道之成也。君子謂善人，良善則己從革而變，其著見，若豹之彬蔚也。小人，昏愚難遷者，雖未能心化，亦革其面以從上之教令也。龍虎，大人之象，故大人云虎，君子云豹也。人性本善，皆可以變化，然有下愚，雖聖人不能移者。以堯、舜為君，以聖繼聖百有餘年，天下被化，可謂深且久矣，而有苗、有象，其來格烝乂，蓋亦革面而已。

The Small Image Commentary says: "The great man changes like a tiger, his patterns shining brightly." The principles and reasons are clear and prominent, like the brilliant and splendid patterns of a tiger, so who in the world would not believe? The line statement of the sixth line at the top says: "The gentleman changes like a leopard, the petty person changes his appearance, if he goes on a campaign it will be dangerous, but if he remains loyal and steadfast it will be auspicious." The sixth line at the top is at the end of the Hexagram of Change, representing the completion of the way of change. Here, "the gentleman" refers to the virtuous person: those with good nature have already changed themselves along with the change, and their outward expression is like the elegant and colorful patterns of a leopard. "The petty person" refers to those who are dull and stubborn, difficult to improve. Although their hearts may not have been truly moved, they will change their outward appearance to obey the commands above. Tigers and leopards both symbolize the great man, so "tiger" is used when referring to the great man, and "leopard" when referring to the gentleman. Human nature is originally good, and everyone can change; however, there are indeed those of the lowest stupidity, whose nature cannot be changed even by sages. Even with emperors like Yao and Shun, sages succeeding each other for over a hundred years, the whole world was deeply and long influenced by them, yet the three minorities and Shun's younger brother Xiang, the former being recorded in the Book of Documents as "the people of You came to pay homage," and the latter as "steadily righteous" without becoming wicked, perhaps they only changed their outward appearance.

小人既革其外，革道可以為成也。苟更從而深治之，則為已甚，已甚非道也。故至革之終而又徵，則凶也，當貞固以自守。革至於極，而不守以貞，則所革隨復變矣。天下之事，始則患乎難革，已革則患乎不能守也，故革之終戒以居貞則吉也。居貞非為六戒乎？曰：為革終言也，莫不在其中矣。

A person has already changed his outward appearance, and the way of change is thus completed. If one continues to pursue this further, it would be excessive; excess is not in accordance with the Way. Therefore, when the process of change has reached its end, if one continues to advance recklessly, there will be danger. At this point, one should hold fast to uprightness to protect oneself. If at the very end of change one cannot maintain uprightness, then the already achieved transformation will quickly revert. Matters in the world, at first are feared to be difficult to change, but after change is achieved, there is fear of not being able to maintain it. Therefore, the last line of the "Gua of Change" warns with "residing in uprightness brings good fortune." Someone asks: is this "residing in uprightness" not specifically a warning for the sixth line at the top, which is a yin line? The answer is: it refers to the conclusion of the entire process of change, and the sixth line at the top is naturally included within it.

人性本善，有不可革者，何也？曰：語其性則皆善也，語其才則有下愚之不移。所謂下愚有二焉：自暴也，自棄也。人苟以善自治，則無不可移者，雖昏愚之至，皆可漸磨而進也。唯自暴者，拒之以不信；自棄者，絕之以不為；雖聖人與居，不能化而入也，仲尼之所謂下愚也。然天下自棄自暴者，非必皆昏愚也，往往強戾而才力有過人者，商辛是也。聖人以其自絕於善，謂之下愚，然考其歸，則誠愚也。既曰下愚，其能革面，何也？曰：心雖絕於善道，其畏威而寡罪，則與人同也。唯其有與人同，所以知其非性之罪也。

Someone asked: If human nature is originally good, why are there people who cannot be changed? The answer is: In terms of nature, everyone is good; but in terms of talent and ability, there are those referred to in the "Analects" as "the profoundly ignorant who cannot be changed." There are two types of profoundly ignorant people: one is "self-destructive," and the other is "self-abandoning." As long as a person is willing to cultivate himself with goodness, there is nothing that cannot be changed. Even if someone is extremely dull, he can gradually be refined and improved. However, those who are self-destructive firmly reject the way of goodness and refuse to believe in it; those who are self-abandoning simply give up and refuse to act. Even if a sage lives with them, he cannot influence them, which is what Confucius called "the profoundly ignorant." However, those who are self-destructive and self-abandoning in the world are not necessarily dull and stupid; they are often fierce and cruel with great ability. King Zhou of Shang, King Di Xin, was just such a person. The sage called him "profoundly ignorant" because he cut himself off from goodness, but when examining his ultimate fate, he was indeed foolish. Another question: Since they are called "profoundly ignorant," why can they "change their ways"? The answer is: Although their hearts have cut off the connection with the way of goodness, they still fear punishment and do not commit many crimes, which is the same as ordinary people. Exactly because they have something in common with ordinary people, we know that their wickedness is not due to their nature.

《象》曰：君子豹變，其文蔚也；小人革面，順以從君也。君子從化遷善，成文彬蔚，章見於外也。中人以上，莫不變革，雖不移之小人，則亦不敢肆其惡，革易其外，以順從君上之教令，是革面也。至此，革道成矣。小人勉而假善，君子所容也，更往而治之，則凶矣。

The Small Image Commentary says: "The gentleman changes like a leopard, his patterns becoming splendid; the petty person changes his appearance, conforming to the sovereign." The gentleman, through education and cultivation, moves toward goodness, achieving a splendid virtue that is revealed outwardly. Those with average ability or above all follow this transformation. Even those who are stubborn and unchanging dare not indulge in evil anymore; they can only change their appearance to comply with the sovereign's commands. This is called "changing one's face." At this point, the way of transformation is completed. Petty persons who force themselves to appear good are something the gentleman can tolerate; but if they continue to be pursued and corrected, it will be dangerous.

《鼎》，《序卦》：“革物者莫若鼎，故受之以鼎。”鼎之為用，所以革物也，變腥而為熟，易堅而為柔，水火不可同處也，能使相合為用而不相害，是能革物也，鼎所以次革也。為卦，上離下巽。所以為鼎，則取其象焉，取其義焉。取其象者有二：以全體言之，則下植為足，中實為腹，受物在中之象，對峙於上者耳也，橫亙乎上者鉉也，鼎之象也；以上下二體言之，則中虛在上，下有足以承之，亦鼎之象也。取其義，則木從火也，巽入也，順從之義，以木從火，為然之象。火之用惟燔與烹，燔不假器，故取烹象而為鼎，以木巽火，烹飪之象也。

The hexagram "Ding" (Tripod) is explained in the "Xugua Zhuan" as: "Nothing is more effective at transforming things than a tripod, hence it follows the hexagram 'Ge' (Revolution)." The function of a tripod lies in transforming the nature of things: turning raw and pungent into mature, and hard into soft. Water and fire naturally cannot coexist, yet a tripod enables them to combine and function together without harming each other. This is the ability to transform things, hence the hexagram "Ding" comes after "Ge." In terms of the structure of the hexagram, the upper trigram is Li (Fire), and the lower trigram is Xun (Wind). It is called "Ding" for two reasons: one is the image of the tripod, and the other is the meaning of the tripod. Regarding the image, there are two aspects: when looking at all six lines together, the lowest line stands upright like the tripod's legs, the middle lines are full like the body of the tripod, which is the image of holding things inside. The two lines above are upright like the handles of the tripod, and the line across the top is like the bar used to lift the tripod, which is the image of the tripod. When looking at the upper and lower trigrams, the empty part is above, and the legs below support it, which is also the image of the tripod. Regarding the meaning, it is about wood yielding to fire: Xun means "entering," which implies yielding. Wood yielding to fire is the image of burning. Fire is used only for roasting and cooking. Roasting does not require a vessel, so the image of cooking becomes the tripod—wood yielding to fire is the image of cooking.

制器取其象也，乃象器以為卦乎？曰：制器取於象也，象存乎卦，而卦不必先器。聖人制器，不待見卦而後知象，以眾人之不能知象也，故設卦以示之。卦器之先後，不害於義也。或疑鼎非自然之象，乃人為也。曰：固人為也，然烹飪可以成物，形制如是則可用，此非人為，自然也。在井亦然，器雖在卦先，而所取者乃卦之象，卦復用器以為義也。

Someone asked: If making objects is based on the images of the trigrams, then is it not the case that we are making trigrams according to the form of objects? The answer is: Although making objects is based on images, the image originally exists within the trigrams. However, the trigrams do not necessarily appear before the objects. The sages made objects without needing to first see the trigrams to understand the image. They established trigrams to guide people because people could not themselves grasp the image. Whether the trigrams or the objects came first does not affect the meaning. Another person doubted: The tripod is not a natural form, but a man-made object. The answer is: The tripod is indeed man-made. However, cooking can make food mature, and the form of the tripod is suitable for this function. This is not something humans can invent at will, but follows the natural principle. The hexagram of the Well is also like this: although the object appears before the hexagram, the image taken by the hexagram is still the image of the hexagram itself, and the hexagram defines its meaning through the object.

鼎：元吉亨。以卦才言也。如卦之才，可以致元亨也。止當云元亨，文羨吉字。卦才可以致元亨，未便有元吉也。彖復止雲元亨，其羨明矣。《彖》曰：鼎，象也。卦之為鼎，取鼎之象也；鼎之為器，法卦之象也。有象而後有器，卦復用器而為義也。鼎，大器也，重寶也，故其制作形模，法象尤嚴。鼎之名正也，古人訓方，方實正也。以形言，則耳對植於上，足分峙於下，周圓內外，高卑厚薄，莫不有法而至正，至正然後成安重之象。故鼎者法象之器，卦之為鼎，以其象也。

The Hexagram Statement of the Hexagram Geng says: "Original auspiciousness and smoothness." This refers to the quality of the hexagram: the quality of this hexagram can lead to great smoothness. In fact, it should only be "Original auspiciousness and smoothness," and the character "auspiciousness" is an addition. The quality of the hexagram can lead to great smoothness, but it does not necessarily mean immediate great auspiciousness; the Commentary on the Judgment only mentions "Original auspiciousness and smoothness," indicating that the character "auspiciousness" is redundant. The Commentary on the Judgment says: "Geng represents an image." The reason this hexagram is called Geng is because it takes the image of a tripod. This vessel was actually made in accordance with the image of the hexagram. Only after there is an image can there be a vessel, and the hexagram establishes its meaning through the vessel. The tripod is a significant and valuable vessel, so its shape and form are particularly strict in following the image. The name "tripod" comes from the meaning of correctness; ancient people interpreted "tripod" as "square," and "square" is essentially correctness. In terms of its shape, two ears are upright on top, three legs are spread out below, the roundness of the body, the depth inside and out, the height above and below, and the thickness of the walls—all are strictly in accordance with standards and extremely correct. Only when it is extremely correct can it achieve a stable and solemn appearance. Therefore, the tripod is a vessel that follows the image, and this hexagram is called Geng precisely because it has this image.

以木巽火，亨飪也；聖人亨以享上帝，而大亨以養聖賢。以二體言鼎之用也。以木巽火，以木從火，所以亨飪也。鼎之為器，生人所賴至切者也。極其用之大，則聖人亨以享上帝，大亨以養聖賢。聖人，古之聖王。大，言其廣。巽而耳目聰明，柔進而上行，得中而應乎剛，是以元亨。

The Commentary on the Judgment says: "Using wood to assist fire, it is used for cooking and preparing food; the sage uses it to offer sacrifices to the Supreme Deity, and great use of it is made to nourish the sages and virtuous men." This refers to the function of the tripod as expressed by its upper and lower parts. "Using wood to assist fire" means using wood to follow fire, thus enabling cooking. The tripod is the most essential utensil for living people. Extending its use to its greatest extent, it is that the sage cooks animals to offer sacrifices to the Supreme Deity, and also uses it extensively to nourish the sages and virtuous men. Here, "sage" refers to ancient sage-kings; "great" indicates the wide scope. The Commentary on the Judgment then continues: "Flexible and responsive, with clear ears and eyes, soft and advancing upward, attaining the center and responding to the firm, thus achieving the beginning of great success."

有天地，然後萬物生焉。盈天地之間者唯萬物，故受之以屯。屯者，盈也。屯者，物之始生也。物生必蒙，故受之以蒙。蒙者，蒙也，物之穉也。物穉不可不養也，故受之以需。需者，飲食之道也。飲食必有訟，故受之以訟。訟必有眾起，故受之以師，師者，眾也。眾必有所比，故受之以比。比者，比也。比必有所畜，故受之以小畜。物畜然後有禮，故受之以履。履而泰然後安，故受之以泰。泰者，通也。

First there was Heaven and Earth, represented by the two trigrams Qian (Heaven) and Kun (Earth), and then all things came into being from them. All things are filled within Heaven and Earth, so after Qian and Kun comes the trigram Zun (Obstruction). "Zun" means fullness, and also signifies the beginning of all things. The character "Zun" is composed of "Ce" and "Yi", where "Ce" represents grass and "Yi" represents the earth, just like the tender sprouts of plants emerging from the soil. When all things first begin, they are necessarily naive and immature, so after Zun comes Meng (Obstinacy), which refers to the state of being naive and immature, indicating the early stage of things. Immature things cannot help but require nourishment, so after Meng comes Xu (Waiting), which discusses the way of food and drink. Where there is food and drink, there must be contention, so after Xu comes Song (Contention). When contention arises, there must be a gathering of people, so after Song comes Shi (Army), meaning a gathering of people or an army. When people gather together, they must have someone to rely on, so after Shi comes Bi (Union), meaning to be close and support each other. After union, there must be accumulation, so after Bi comes Xiao Xu (Small Accumulation). Only after accumulation can there be propriety, so after Xiao Xu comes Li (Walking), originally meaning shoes, but extended to mean practicing propriety. When one practices propriety and becomes smooth and unimpeded, then one can achieve peace and stability, so after Li comes Tai (Greatness), meaning smoothness and ease.

物不可以終通，故受之以否。物不可以終否，故受之以同人。與人同者，物必歸焉，故受之以大有。有大者不可以盈，故受之以謙。有大而能謙必豫，故受之以豫。豫必有隨，故受之以隨。以喜隨人者必有事，故受之以蠱。蠱者，事也。有事而後可大，故受之以臨。臨者，大也。物大然後可觀，故受之以觀。可觀而後有所合，故受之以噬嗑。嗑者，合也。物不可以苟合而已，故受之以賁。賁者，飾也。

Things cannot always be smooth and unimpeded, so after the Hexagram Tai (Prosperity) comes the Hexagram Po (Obstruction). The Hexagram Po has Heaven above and Earth below, and Heaven and Earth do not interact, hence it represents blockage. Things cannot remain blocked forever, so after the Hexagram Po comes the Hexagram Tongren (Union). Those who can harmonize with others will surely have people following them, so after the Hexagram Tongren comes the Hexagram Dayou (Great Possession). In ancient times, a bountiful year was called "you," and a great bountiful year was called "dayou." Possessing great abundance should not lead to self-satisfaction, so after the Hexagram Dayou comes the Hexagram Qian (Humility). Being great yet humble will surely bring peace, so after the Hexagram Qian comes the Hexagram Yu (Joy). "Yu" means joy. The Hexagram Yu has Earth below and Thunder above. Thunder emerging from the earth causes all things to flourish. Joy is always accompanied by others, so after the Hexagram Yu comes the Hexagram Sui (Following). Those who follow others out of joy will surely bring about disturbances, so after the Hexagram Sui comes the Hexagram Gu (Trouble). "Gu" means affairs. The character "gu" originally refers to food in a vessel rotting and producing insects, and by extension means decay and disorder. When there are affairs to deal with, one can grow stronger, so after the Hexagram Gu comes the Hexagram Lin (Approaching). "Lin" means grandeur. The Hexagram Lin has two yang lines gradually increasing and approaching the four yin lines. When things are grand, they are worthy of observation, so after the Hexagram Lin comes the Hexagram Guan (Observation). When there is something to observe, there will be a gathering, so after the Hexagram Guan comes the Hexagram Shike (Breaking the Upper and Lower). "Shike" means to join together. It refers to having something in the mouth and biting it together. Things cannot merely be haphazardly joined together, so after the Hexagram Shike comes the Hexagram Ben (Brightness). "Ben" means ornamentation.

致飾然後亨則盡矣，故受之以剝。剝者，剝也。物不可以終盡剝，窮上反下，故受之以復。復則不妄矣，故受之以無妄。有無妄，然後可畜，故受之以大畜。物畜然後可養，故受之以頤。頤者，養也。不養則不可動，故受之以大過。物不可以終過，故受之以坎。坎者，陷也。陷必有所麗，故受之以離。離者，麗也。

When ornamentation reaches its extreme, the way of success is exhausted, so after the Hexagram of Zhen (Brightness), the Hexagram of Bo (Decrease) follows. "Bo" means to peel off — the lower trigram is Kun (Earth) and the upper trigram is Gen (Mountain). A mountain is naturally high and firm, but here it is attached to the earth, hence the meaning of peeling off. Things cannot be peeled off completely and cease to exist. When the yang energy is completely peeled off above, it returns to the lower part to begin again, so after the Hexagram of Bo comes the Hexagram of Fu (Return). Being able to return to its origin means not acting recklessly, so after the Hexagram of Fu comes the Hexagram of Wuwang (No Falsehood). Only with the virtue of not acting recklessly can one speak of cultivation, so after the Hexagram of Wuwang comes the Hexagram of Daxu (Great Accumulation). Only with accumulation can one provide sustenance, so after the Hexagram of Daxu comes the Hexagram of Yi (Nourishment). "Yi" means nourishment — "Yi" originally refers to the cheeks. The hexagram has two yang lines above and below with four yin lines in between, resembling the image of the mouth. Without nourishment, there can be no action, so after the Hexagram of Yi comes the Hexagram of Daguo (Great Excess). Things cannot continue to excess indefinitely, so after the Hexagram of Daguo comes the Hexagram of Kan (Water). "Kan" means to be trapped — a yang line is trapped between two yin lines. After being trapped, there must be something to rely on, so after the Hexagram of Kan comes the Hexagram of Li (Fire). "Li" means to rely on — a yin line relies on a yang line.

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，然後禮儀有所錯。夫婦之道，不可以不久也，故受之以恆。恆者，久也。物不可以久居其所，故受之以遯。遯者，退也。

First there was Heaven and Earth, then all things were generated from them. After the emergence of all things, the distinction between male and female was made. After the distinction between male and female, husband and wife were formed. After the formation of husband and wife, father and son were established. After the establishment of father and son, the relationship of ruler and subject was set. After the establishment of ruler and subject, the distinction of high and low, and of respect and hierarchy was formed. Only then did the rites and ceremonies have a place to be established. "错" means to set up or establish. The Lower Classic begins with the Hexagram of "Xian" (咸), which takes the image of the young male in the lower trigram of Gen (艮) and the young female in the upper trigram of Dui (兑), symbolizing the mutualsympathetic response (response) between the two energies to form the relationship of husband and wife. The way of husband and wife must not be short-lived, so after "Xian" comes "Heng" (恒), meaning constancy. The trigrams of Xun (巽) wind and Zhen (震) thunder being in constant interaction represent the image of constancy. However, all things cannot remain in one place forever, so after "Heng" comes "Dun" (遯), meaning retreat or withdrawal.

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。進必有所傷，故受之以明夷。夷者，傷也。傷於外者必反一於家，故受之以家人。家道窮必乖，故受之以睽。睽者，乖也。乖必有難，故受之以蹇。蹇者，難也。

Things will not always retreat; when retreat reaches its extreme, it must turn to action. Therefore, after the Hexagram of Retreat (遯), comes the Hexagram of Great Strength (大壮). However, one cannot be overly strong; when strength is at its peak, it must move forward. Therefore, after the Hexagram of Great Strength comes the Hexagram of Progress (晋), "晋" meaning advancement. The Hexagram of Progress has the Hexagram of Kun (Earth) beneath and the Hexagram of Li (Fire) above; the sun rises above the earth and ascends step by step. However, if one continues to advance without restraint, injury will inevitably follow. Therefore, after the Hexagram of Progress comes the Hexagram of Brightness Dimmed (明夷), "夷" meaning injury. The Hexagram of Brightness Dimmed is the opposite of the Hexagram of Progress; it represents the sun sinking into the earth, with its light harmed. A person who has suffered injury outside will surely return home, so after the Hexagram of Brightness Dimmed comes the Hexagram of the Family (家人). When the principles of the family reach their extreme, discord will arise, so comes the Hexagram of Estrangement (睽), "睽" meaning the two eyes not looking at each other, extended to mean discord and separation. Separation inevitably leads to hardship, so comes the Hexagram of Obstruction (蹇), "蹇" originally meaning a lame gait, extended to mean difficulty.

物不可以終難，故受之以解。解者，緩也。緩必有所失，故受之以損，損而不已必益，故受之以益。益而不已必決，故受之以夬。夬者，決也。決必有遇，故受之以姤。姤者，遇也。

Things will not remain in hardship forever; difficulties will eventually be relieved, so after the hexagram "Jian" (Obstruction) comes "Xie" (Release). "Xie" means relief and loosening, with thunder moving above and rain falling below, allowing accumulated tensions to dissipate. However, once something is relaxed, there will inevitably be some loss or mistake, so after "Xie" comes "Sun" (Loss). Continuous loss leads to a point where it turns into gain, so after "Sun" comes "Yi" (Benefit). Continuous gain eventually leads to a fullness that must be released, so after "Yi" comes "Guai" (Decision). "Guai" means decision and removal, symbolizing five yang lines below deciding to remove the single yin line at the top. Removing the old leads to encountering the new, so after "Guai" comes "Gou" (Meeting). "Gou" means an unexpected meeting, with a single yin line emerging from below and meeting the five yang lines above.

物相遇而後聚，故受之以萃。萃者，聚也。聚而上者謂之升。故受之以升。升而不已必困，故受之以困。困乎上者必反下，故受之以井。井道不可不革，故受之以革。革物者莫若鼎，故受之以鼎。主器者莫若長子，故受之以震。震者，動也。

All things meet and then gather together, so after the hexagram Gou (Meeting), comes Cui (Gathering). When gathering, it can rise upward, which is called ascending, so after Cui comes Sheng (Ascending). A tree grows from the earth, and the sun grows longer and higher. Ascending without stopping leads to exhaustion and difficulty, so after Sheng comes Kun (Obstruction). Those who are obstructed above must return to below, so after Kun comes Jing (Well). Water leaks from the marsh below, and the marsh above dries up, which is called obstruction. Water rises from the wood, drawing it up to nourish people without end, which is called a well. A well, if left long, becomes stagnant, so the method of drawing water from it must be changed and cleaned, so after Jing comes Ge (Change). There is no vessel better than the tripod for changing old things and cooking new flavors, so after Ge comes Ding (Tripod). The person who presides over the ancestral temple and the tripod sacrifices is none other than the eldest son, and in ancient clan systems, the eldest son inherits the ancestral worship, so after Ding comes Zhen (Thunder), which signifies movement.

物不可以終動，止之，故受之以艮。艮者，止也。物不可以終止，故受之以漸。漸者，進也。進必有所歸，故受之以歸妹。得其所歸者必大，故受之以豐。豐者，大也。窮大者必失其居，故受之以旅。旅而無所容，故受之以巽。巽者，入也。入而後說之，故受之以兌。兌者，說也。

Things cannot keep moving forever; when movement reaches its time, it must stop. Therefore, after the hexagram Zhen (Thunder), which represents movement, comes Gen (Mountain), which signifies stillness. However, one cannot remain still forever, so after Gen comes Jie (Gradual Progress), which means proceeding step by step. In ancient times, when a woman married, she followed the six rites gradually, which is called "Jie." When one moves forward, there must be a destination, so after Jie comes Gui Mei (Return of the Maiden), where "Gui" refers to a woman's marriage. Once one has reached a destination and established a household, it naturally becomes prosperous, so the next hexagram is Feng (Great Excess), meaning grandeur. However, those who push grandeur to its extreme will lose their place of rest, so after Feng comes Lu (Traveler), representing a person wandering without a home. When one is in a foreign place with nowhere to stay, one must be humble and seek acceptance, so after Lu comes Xun (Wind), meaning penetration, as wind enters everywhere without obstruction. Only when one can penetrate into people's hearts can one bring joy, so after Xun comes Dui (Lake), where "Dui" is synonymous with "Yue," meaning joy.

說而後散之，故受之以渙。渙者，離也。物不可以終離，故受之以節，節而信之，故受之以中孚。有其信者必行之，故受之以小過。有過物者必濟，故受之以既濟。物不可窮也，故受之以未濟。終焉。

The mind becomes joyful, and the stagnant energy dissipates accordingly, so after the hexagram "Dui" (Joy), it follows "Huan" (Dispersal). "Huan" means dispersion, like wind moving across water and scattering it in all directions. However, things cannot remain dispersed indefinitely; once dispersed, there must be a system to regulate them, hence "Huan" is followed by "Jie" (Regulation). Water on a marsh with limited capacity symbolizes regulation. When regulation is practiced with sincerity, it gains trust, so "Jie" is followed by "Zhongfu" (Sincerity in the Heart). A person who genuinely holds sincerity will express it through action. Action, however, may slightly exceed the norm, so "Zhongfu" is followed by "Xiaoguo" (Minor Excess). Here, "guo" means passing through or a slight excess, not a mistake. Those who can surpass ordinary limits can accomplish things, hence "Xiaoguo" is followed by "Ji Ji" (Completion). "Ji" means crossing over, and by extension, success. Yet the principles of all things are endless; after success comes a new beginning, so the book concludes with "Weiji" (Not Yet Completed). The order of the sixty-four hexagrams ends here.

乾剛坤柔，比樂師憂。臨觀之義，或與或求。屯見而不失其居，蒙雜而著。震，起也；艮，止也。損益，盛衰之始也。大畜，時也；無妄，災也。萃聚而升不來也，謙輕而豫怠也。噬嗑，食也；賁，無色也。兌見而巽伏也。

The hexagram Qian has all six lines pure yang, so it represents strength and vigorousness; the hexagram Kun has all six lines pure yin, so it represents softness and compliance. The hexagram Bi speaks of proximity and assistance, so it brings joy; the hexagram Shi governs military campaigns and perilous undertakings, so it brings worry. The hexagrams Lin and Guan are opposites; one has two yang lines below and extends upwards, signifying giving; the other has two yang lines above with many yin lines looking up, signifying seeking. The hexagram Zun represents the initial emergence of all things, with each line in its proper position, so it is said to appear without losing its place; the hexagram Meng has two yang lines out of place, with yin and yang mixed, and in the midst of confusion, there is gradually a clear manifestation. The hexagram Zhen signifies movement and rising up, while the hexagram Gen signifies suppression and cessation. The hexagrams Shen and Yi mark the beginning of a transition from prosperity to decline and from decline to prosperity. The hexagram Da Xu signifies cultivating virtue in preparation for the right time, as anciently 'time' and 'wait' were considered the same; the hexagram Wu Wang refers to natural disasters that cannot be sought by human effort, and Jing Fang interpreted this hexagram as representing a year of great drought. The hexagram Cui signifies the gathering of many yin lines within, while the hexagram Sheng signifies the rising of many yin lines outwardly without returning. The hexagram Qian signifies self-effacement and humility, while the hexagram Yu signifies ease and indulgence leading to laziness. The hexagram Shi He signifies holding something in the mouth and chewing, so it is said to mean eating; the hexagram Ben, although referring to ornamentation, has the sun in the mountain without light, so it is said to have no color. The hexagram Dui signifies a single yin line appearing at the top, while the hexagram Xun signifies a single yin line hidden at the bottom.

隨，無故也；蠱，則飭也。剝，爛也；復，反也。晉，晝也；明夷，誅也。井通而困相遇也。咸，速也；恆，久也。渙，離也；節，止也。解，緩也；蹇，難也。睽，外也；家人，內也。否泰，反其類也。

The hexagram "Following" signifies adapting to circumstances and having nothing to do, as the Image Commentary says, "The superior person follows the darkness and rests in ease." The hexagram "Guilt" originally refers to food in a vessel rotting and producing insects, indicating a ruined situation, thus requiring rectification and reform. "Splitting" refers to fruit ripening and falling off, while "Returning" signifies a single yang line returning to its original position, with "反" meaning "return." "Progress" represents the sun rising above the earth, thus symbolizing daylight; "Darkness over the sun" refers to the sun entering the earth, with its light being harmed, hence it is called injury and punishment. "Well" refers to water drawn up from the wood, flowing continuously, thus called "communication"; "Obstruction" refers to water leaking from the marsh below, with the marsh above drying up, thus encountering blockage everywhere. "Attraction" signifies mutualsympathetic response between two energies, arriving without effort, thus being the most rapid; "Constancy" refers to thunder and wind interacting, thus being able to endure. "Dispersal" refers to wind spreading over water, dispersing and dissolving; "Moderation" refers to water being confined within the marsh and knowing when to stop. "Release" refers to thunder and rain causing relief from danger; "Obstruction" refers to encountering danger and stopping, thus making the journey difficult. "Strife" refers to the female trigram being outside the outer trigram, symbolizing a woman leaving home; "Family" refers to the female trigram being inside the inner trigram, symbolizing a woman staying at home. "Opposition" and "Supreme" have opposite trigram lines, and their meanings are also opposite.

大壯則止，遯則退也。大有，眾也；同人，親也。革，去故也；鼎，取新也。小過，過也；中孚，信也。豐，多故也；親寡，旅也。離上而坎下也。小畜，寡也；履，不處也。需，不進也；訟，不親也。

The hexagram Great Strength (Da Zhuang) has four yang lines that have grown too much and have passed the midpoint, reaching their peak and about to stop, hence it is called stopping. The hexagram Retreat (Dun) has two yin lines gradually increasing and pressing upon yang, causing the yang energy to retreat, hence it is called retreat. The hexagram Great Possession (Da You) has the line six five, a yin line in the noble position, with five yang lines above and below all responding, hence it is called numerous. The hexagram Fellowship (Tong Ren) has the line six two in the center and in the correct position, with all the yang lines coming close, hence it is called harmonious. The hexagram Revolution (Ge) is about removing old things, and the hexagram Cauldron (Ding) is about cooking until it is ready and taking the new result. The hexagram Small Excess (Xiao Guo) is about two yin lines passing through two yang lines, with yin being excessive over yang. The hexagram Middle Trust (Zhong Fu) is about sincerity arising from the heart. The hexagram Abundance (Feng) was regarded by ancients as the hexagram of solar eclipse, as solar eclipse is considered an omen of misfortune, hence it is said to have many troubles; being a traveler without a place to stay, hence those who are close are few — the Ming dynasty scholar He Kai and the Qing dynasty scholar Cui Shu both examined the wording and rhyme and determined that the original sentence should be "traveler with few relatives." The fire trigram Li has an upward nature, and the water trigram Kan has a downward nature, and these two are opposite. The hexagram Small Accumulation (Xiao Xu) is about one yin line restraining five yang lines, with many yang and few yin; the hexagram Foot (Lv) refers to walking by stepping, not willing to stay in the original position. The hexagram Waiting (Xu) is about having the trigram Kan (water) ahead as a danger and needing to wait for the right time, hence not advancing; the hexagram Strife (Song) is about heaven and water each following their own path, hence not being close to each other.

大過，顛也。姤，遇也，柔遇剛也。漸，女歸待男行也。頤，養正也，即濟，定也。歸妹，女之終也。未濟，男之窮也。夬，決也。剛決柔也。君子道長，小人道憂也。

The hexagram "Da Guo" represents the Wood trigram Xun being overwhelmed by the Lake trigram Dui, with four yang lines in the middle and both the beginning and end yin lines weak, hence it signifies overturning. "Gou" signifies meeting, with one yin line arising from below and meeting the five yang lines, indicating the soft approaching the strong. "Jian" has the lower trigram Gen (younger son) and the upper trigram Xun (elder daughter), symbolizing that a woman's marriage should await the man's arrival to wed. "Yi" has the upper trigram Gen (stillness) and the lower trigram Zhen (movement), like the mouth taking in food, representing nourishing the body and virtue with righteousness as the auspicious meaning. "Ji Ji" has all six lines in their proper positions, with yin in yin places and yang in yang places, each in their proper place, hence it is called settled. "Gui Mei" represents a young woman marrying the elder son, with the woman's marriage being her lifelong return. "Wei Ji" has all three yang lines losing their proper positions, reaching the extreme at the top, hence it signifies the hardship of a man. "Guai" signifies decision, with five yang lines flourishing and decisively removing the upper yin line, with yang representing the gentleman and yin the petty person, which is the time when the gentleman's way grows and the petty person's way is anxious.

“元”者，善之長也；“亨”者，嘉之會也；“利”者，義之和也；“貞”者，事之乾也。君子體仁足以長人，嘉會足以合禮，利物足以和義，貞固足以乾事。君子行此四德者，故曰：“乾、元、亨、利、貞。”

The "Yuan" in the Hexagram Statement of the "Qian" Hexagram represents the beginning of all good qualities, from which all things originate. "Heng" signifies the gathering of all beauty; anciently, weddings were called "Jia," precisely meaning the assembly of all beauty. "Li" refers to each thing receiving its proper benefit and harmonizing with others; the "Zhongyong" says "Yi is appropriateness," which is exactly this meaning. "Zhen" means perseverance in matters, like a tree's branches growing from the side and the trunk growing straight up; branches and leaves depend on the trunk to stand firm, so "Qian" also signifies both the upright and the root. A gentleman who takes benevolence as his fundamental nature is sufficient to become the leader of people; if he can gather all beauty, he is sufficient to conform to propriety; if he can enable all things to receive their proper benefits, he is sufficient to harmonize with righteousness; if he can maintain firmness and steadfastness, he is sufficient to accomplish his undertakings. A gentleman practices these four virtues of Yuan, Heng, Li, and Zhen, so the Hexagram Statement says: "Qian, Yuan, Heng, Li, Zhen."

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，不見是而無悶，樂則行之，憂則違之，確乎其不可拔，潛龍也。”

The Line Statement of the first line of the Qian hexagram says: "A dragon that is hidden, not yet in use." What does this mean? Confucius explains that this refers to a person who possesses the yang strength of a dragon but is temporarily in a low position. He does not change his conduct due to the customs of the world, nor does he eagerly seek fame; he withdraws from society but remains undisturbed within himself, neither disturbed by not being recognized by others nor by being overlooked. He acts according to the way when it is appropriate to be joyful, and avoids things when they are not in accord with the way; his firm and resolute conduct cannot be moved by anyone. This is called "a hidden dragon."

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

The Line Statement of the Second Line of the Qian hexagram says: "The dragon appears on the fields, advantageous to meet a great person." What does this mean? Confucius explains that this refers to a person who possesses the virtue of the dragon and resides in the central position of the Inner Trigram, upholding righteousness and maintaining balance. In ordinary speech, one must seek sincerity; in ordinary actions, one must act with caution. One should guard against evil thoughts and cultivate inner sincerity. One's virtue should widely benefit the world without self-praise, and one's benevolence should be broad enough to influence others. The Zhou Changes say, "The dragon appears on the fields, advantageous to meet a great person," which describes the virtue that a sovereign should possess.

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。”

The line statement of the third line of the Qian hexagram says: "The superior man is diligent all day long and remains cautious at night; although in a dangerous situation, he does not commit mistakes." What does this mean? Confucius explains that the concern of the superior man lies in cultivating virtue and studying learning. Sincere and trustworthy intentions are used to cultivate virtue; refining words and establishing sincerity are used to maintain learning. Knowing where to reach and striving to reach it, such a person can be discussed with regarding "ji" — the Great Treatise says, "ji is the subtle movement, the initial sign of good fortune." Knowing where to stop and decisively stopping, such a person can be accompanied in upholding righteousness. Therefore, he is above the inner trigram but not arrogant, and below the outer trigram but not anxious. He is diligent all day and ever watchful according to circumstances. Thus, even though he is in a dangerous position, he will not suffer misfortune.

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。”

The fourth line of the Qian hexagram says: "Perhaps it will leap up, perhaps it will remain in the deep abyss, but neither action will be wrong." What does this mean? Confucius explains that the nine in the fourth line is a yang line in a yin position. It can ascend to support the nine in the fifth position or descend to correspond with the initial nine. Whether it ascends or descends is not fixed, yet it is not acting with crooked intentions. It can advance to the fifth position or retreat to the third position. Whether it advances or retreats is not fixed, yet it is not departing from its own kind. The six lines of the Qian hexagram are all yang, belonging to the same group. Therefore, the gentleman acts in this way, only to enhance virtue, cultivate learning, and strive to seize the right opportunity. Thus, there will be no calamity.

九五曰：“飛龍在天，利見大人。”何謂也？子曰：“同聲相應，同氣相求。水流溼，火就燥。雲從龍，風從虎。聖人作而萬物覩。本乎天者親上，本乎地者親下。則各從其類也。”

The line statement of the ninth line of the fifth position in the Qian hexagram says: "The dragon soars in the sky, which is favorable for encountering a great person." What does this mean? Confucius explains that things with the same sound naturally respond to each other, and things of the same nature naturally seek each other. Water flows to low and damp places, and fire burns in dry areas; clouds are water vapor, and dragons are creatures of water, so similar things attract each other, hence clouds arise with the dragon. Wind is the movement of air, and the tiger is a fierce beast; when the tiger roars, the wind arises, so the wind comes with the tiger. When a sage arises in a position of authority, all things look up to him. Things originating from heaven naturally adhere to the upper position, and things originating from earth naturally adhere to the lower position—everything merely follows its own kind.

上九曰：“亢龍有悔。”何謂也？子曰：“貴而無位，高而無民，賢人在下位而無輔，是以動而有悔也。”

The Line Statement of the Upper Ninth line of the Qian hexagram says: "A dragon ascending to the highest point will have regret." What does this mean? Confucius explains that the Upper Ninth is at the end of the six lines, holding a lofty position but without an actual office, standing on high ground but without people to govern. The virtuous below are each in their proper places but do not come to assist him. Being isolated and without support, any action he takes brings regret.

“潛龍勿用”，下也；“見龍在田”，時舍也；“終日乾乾”，行事也；“或躍中淵”，自試也；“飛龍在天”，上治也；“亢龍有悔”，窮之災也；乾元“用九”，天下治也。

The line statements of the Qian hexagram explain human affairs. "The hidden dragon does not act" because the initial line, Nine at the Beginning, is in the lowest position and holds a low rank. "The dragon appears in the fields" means the dragon originally belongs in the heavens, but now appears in the fields, temporarily being neglected. "All day long the dragon toils diligently" refers to the third line, Nine in the Third, who works hard. "The dragon may leap in the abyss" indicates the fourth line, Nine in the Fourth, testing the timing. "The dragon flies in the heavens" means the fifth line, Nine in the Fifth, who holds a high position and governs the world. "The exalted dragon brings regret" signifies the top line, Nine at the Top, whose extreme position brings misfortune. The Qian hexagram's "Using all nines" and seeing no leading dragon signifies a state of great order and harmony throughout the world.

“潛龍勿用”，陽氣潛藏；“見龍在田”，天下文明；“終日乾乾”，與時偕行；“或躍在淵”，乾道乃革；“飛龍在天”，乃位乎天德；“亢龍有悔”，與時偕極；乾元“用九”，乃現天則。

The following explanation of the "Qian" hexagram's line statements is based on the principles of heaven. "Qian Long Wu Yong" refers to the yang energy still hidden and not yet active. "Jian Long Zai Tian" indicates the yang energy rising, bringing brightness and splendor to the world. "Zong Ri Qian Qian" means moving in accordance with the changing circumstances. "Hu Yue Zai Yuan" signifies that the nine in the fourth position enters the upper trigram, marking a transformation in the principle of Qian. "Fei Long Zai Tian" represents the yang energy reaching the fifth position and occupying the heavenly position and heavenly virtue. "Kang Long You Hui" means proceeding to the ultimate point along with the changing circumstances. The "Yong Ji" of the "Qian" hexagram reveals the principle of heaven's operation.

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

The "Yuan" of the Qian hexagram signifies that all things begin from it and proceed smoothly without obstruction; "Li Zhen" refers to the nature and disposition of the Qian principle. Nature is the inherent quality bestowed by heaven, and disposition is the sentiment aroused by external things. Human beings and creatures receive yin and yang and thus possess nature and disposition. The Qian principle creates all things, benefiting the world with beauty and goodness, yet it never boasts of its benefits. This is truly great! Great is the Qian principle, which is strong, vigorous, centered, and steadfast. It is pure without mixture, refined without coarseness—color without mixture is called purity, rice without mixture is called purity, and rice ground to fine powder is called refinement. The six lines each activate and spread out, fully expressing the sentiments of all things. The sage governs these six dragons according to the seasons, just as a driver controls a chariot to manage the heavenly way. Clouds flow and rain is distributed, thus bringing harmony and balance to the world.

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。君子學以聚之，問以辯之，寬以居之，仁以行之。《易》曰：“見龍在田，利見大人。”君德也。

A gentleman takes the virtue he has already cultivated as the foundation for his actions, which is something he can see and practice every day. The term "qian" refers to the situation where virtue is already present but still hidden and not yet revealed, and actions have already begun but have not yet been completed. Therefore, in the first line, the gentleman temporarily refrains from taking action. As for the second line, the gentleman accumulates knowledge through diligent study and clarifies right and wrong through seeking advice. He maintains a broad-minded attitude in his dwelling and acts with benevolence in his conduct. The Zhou Changes say, "The dragon has appeared in the fields, which is favorable for meeting a great person," which describes the virtue that a ruler should possess.

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。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”。

Nine three is located at the end of the inner trigram Qian and connects to the beginning of the outer trigram Qian, with two Qians overlapping, hence it is called 'heavy yang'. It is not in the second or fifth positions, so it cannot reach the fifth position's 'heaven' above, nor is it close enough to the second position's 'field' below. It has no support in either direction, so it can only be diligent all day and remain alert to the situation, thus even though it is in a dangerous position, there will be no mistake. Nine four is also heavy yang but not in the central position. It cannot reach the fifth position's heavenly position above, nor is it in the second position's field position below. Although it is in the middle of one trigram, it is not in the third line's person position, so the line statement uses the word 'or'. 'Or' means hesitation and careful observation, waiting for the right time. Only by doing so can there be no calamity.

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！

The term "adult" refers to a person like the Nine in the Fifth, who is wise and virtuous. His virtue harmonizes with heaven and earth, his radiance harmonizes with the sun and moon, his actions harmonize with the order of the four seasons, and his judgment of good and evil harmonizes with the principles of the movement and stillness of ghosts and spirits. If he acts before the timing of heaven, heaven does not contradict him; if he acts after the timing of heaven, he follows the command of heaven. Even heaven does not contradict him, how much less would people or ghosts and spirits?

“亢”之為言也，知進而不知退，知存而不知亡，知得而不知喪，其唯聖人乎！知進退存亡而不失其正者，其唯聖人乎！

The term "kang" refers to someone who only knows advancement but not retreat, only knows preservation but not loss, only knows gain but not loss—such a person could hardly be called a sage. Truly understanding the proper limits of progress and retreat, preservation and loss, and always maintaining correctness, perhaps only the sage can do so.

坤至柔而動也剛，至靜而德方，後得主而有常，含萬物而化光。坤道其順乎，承天而時行。

The Hexagram of Earth has all six lines as yin, reaching the extreme of softness and compliance. Yet once it responds to yang and moves, it becomes strong and powerful. It is so still that its virtue is square—ancients used round to describe the movement of heaven and square to describe the stillness of earth. The term "zheng" in the Hexagram Statement corresponds to this "square." The Hexagram Statement says, "Firstly losing the way, then gaining the master," and the Wenyan elaborates that following others and gaining their master leads to a constant and unchanging principle. It encompasses all things and its nurturing power is boundless. The way of Earth is probably just the character "shun" (following): serving the grace of heaven and moving with the sequence of time.

積善之家必有餘慶，積不善之家必有餘殃。臣弒其君，子弒其父，非一朝一夕之故，其所由來者漸矣。由辯之不早辯也。《易》曰：“履霜，堅冰至。”蓋言順也。

Accumulating good deeds ensures that a family leaves behind excess blessings for its descendants; accumulating evil deeds ensures that a family leaves behind excess calamities for its descendants. When a minister kills his sovereign or a son kills his father, it is not something that happens suddenly in a single day. Its origin is a gradual accumulation over time. It is only because when the time came for discernment, it was not recognized in time. The line statement of the initial line of the Qian hexagram in the Zhou Changes says, 'Having stepped on frost, one should know that the time of hard ice is approaching,' which precisely illustrates the principle of things developing from small beginnings and accumulating gradually, following the natural course of events.

“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。

In the Line Statement of the Second Line of the Hexagram of Earth, the term "straight" refers to the uprightness of the inner self, and "square" refers to the proper conduct in actions. A gentleman uses "reverence" to straighten his inner self and uses "righteousness" to make his external behavior upright. Once reverence and righteousness are established, virtue naturally grows more abundant and will not be lonely. The Line Statement says, "Straight, square, and vast, without the need for deliberate practice, there is no disadvantage." This is because such a person has no doubts at all about the path he is taking.

陰雖有美，“含”之以從王事，弗敢成也。地道也，妻道也，臣道也。地道“無成”而代“有終”也。

The sixth line in the third position of the Qun hexagram is a yin line in a yang position. Although it contains beauty and virtue, it keeps it hidden and follows the ruler in doing things, not claiming the credit for 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 take credit for success; it merely takes on the responsibility on behalf of heaven and completes the task to the end.

天地變化，草木蕃，天地閉，賢人隱。《易》曰：“括囊，無咎無譽。”蓋言謹也。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！

Heavenly and earthly energies interact and change, causing grass and trees to flourish; when heavenly and earthly energies are blocked and do not meet, the virtuous retreat and hide. The "Line Statement" of the sixth line in the fourth position of the "Kun" hexagram in The Zhou Changes says, "Being as silent as a tightly bound bag, neither making mistakes nor receiving praise," which explains the principle of being cautious and not easily expressing oneself. As for the sixth line in the fifth position, the gentleman possesses the virtue of "yellow," which represents the central quality, and thus understands the principles of literature and culture. In the Five Phases, earth is in the center, and the color of earth is yellow, so yellow is the central color. He occupies the correct position and resides calmly in his body, with virtue contained within, flowing smoothly throughout his limbs and body, and manifesting as a great achievement. This is the ultimate state of beauty.

陰疑於陽必戰，為其嫌於無陽也。故稱“龍”焉猶未離其類也，故稱“血”焉。夫“玄黃”者，天地之雜也，天玄而地黃。

The sixth line at the top of the Qun hexagram says that the yin energy has gathered and become strong enough to match the yang. Therefore, it must fight against the yang. Since people doubt that there is no yang left here, the line statement specially refers to it as "dragon." However, it has not yet completely separated from the category of yin, so it is also called "blood." As for the phrase "xuanyang" in the line statement, it refers to the mixture of the two colors of heaven and earth: the sky is dark black and the earth is yellowish soil. This is exactly the scene of yin and yang meeting, fighting, and both suffering defeat.

昔者聖人之作《易》也，幽贊於神明而生著，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。

In ancient times, the sages composed the Zhou Changes, deeply seeking the mysterious and profound transformations of heaven and earth. Therefore, they established the method of divination using the yarrow stalks. They took "three for heaven, two for earth" — the smallest numbers containing both yin and yang — as the basis for their calculations. By observing the changes of old yin, old yang, young yin, and young yang, they established the structure of the hexagrams. By moving the lines of hardness and softness in a reciprocal manner, they generated the positions of the lines. This book harmonizes with the way of heaven and the virtue it embodies, orders the appropriate ways of things, exhausts the principles of all things, and thoroughly explores their nature, reaching up to the mandate of heaven.

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，迭用剛柔，故《易》六位而成章。

In ancient times, the sages composed the Zhou Changes in order to follow the principles of nature and destiny. Therefore, they established the principle of Heaven as "Yin" and "Yang," referring to the qi of Heaven; the principle of Earth as "flexibility" and "rigidity," referring to the substance of Earth; and the principle of Humanity as "benevolence" and "righteousness," referring to the virtue of Humanity. By combining the three principles of Heaven, Earth, and Humanity and adding another layer of overlap, the Zhou Changes require six lines to form a single hexagram. Among the six positions, Yin and Yang positions are distinguished, and the lines alternate between rigid and flexible, so the six lines of the Zhou Changes are intermingled with Yin and Yang, thus forming a rich and varied pattern.

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。

Heaven is above, Earth is below, and the positions of respect and hierarchy are established; the energies of Mount Gen and Lake兑 flow into each other, the Thunder Zhen and Wind Xun approach and clash with each other, and the Water Kan and Fire Li do not dislike or extinguish each other. The Eight Trigrams are thus arranged in pairs. Calculating past events follows a progressive order, as past events develop from simple to complex, from one to myriad, and the trend is forward. However, predicting future events involves a reverse process, starting from the 1,520 strategies and working back to the numbers nine, eight, seven, and six, moving from many to few, and the trend is backward. It is for this reason that the Zhou Changes use reverse calculation.

雷以動之，風以散之，雨以潤之，日以烜之，艮以止之，兌以說之，乾以君之，坤以藏之。

Thunder and lightning are used to stir up all things; a single spring thunder causes all creatures to startle. Wind from Xun disperses all things, spreading life qi in all directions. Rain from Kan moistens all things. The sun from Li dries out all things, "xuan" means to make dry. Mountain from Gen stops all things. Marsh from Dui delights all things, "shuo" is the same as "yue". Heaven from Qian governs and rules all things. Earth from Kun contains and nurtures all things.

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。

The heavenly sovereign governing generation and transformation originates from the Zhen trigram's eastern direction, proceeds to the Xun trigram's southeast to establish order, manifests in the Li trigram's south, focuses on nurturing in the Kun trigram, expresses joy in the Dui trigram, achieves yin and yang interaction in the Qian trigram, experiences labor and retreat in the Kan trigram, and finally completes the end and begins anew in the Gen trigram.

萬物出乎震。震，東方也。齊乎巽。巽，東南也。齊也者言萬物之絜齊也。離也者，明也。萬物皆相見，南方之卦也。聖人南面而聽天下，嚮明而治，蓋取諸此也。

All things begin to sprout from the Zhen trigram, which represents the east. Zhen symbolizes the sound of spring thunder, which stirs the vitality of all things. All things grow in order within the Xun trigram, which is the southeast trigram. "Order" refers to the alignment and neatness of all things, where "qie" originally meant to measure with a rope, and later came to mean to adjust and align. Li represents brightness; at this stage, all things become visible to each other. It is the trigram of the south. In ancient times, the south was considered the honorable direction, facing south while governing the world, following the direction of brightness, probably drawing from this trigram.

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。

Kun represents the earth, where all things receive nourishment, so it is said, "It brings about the nurturing of all things." Dui corresponds to the time of late autumn when all things are mature and joyful, so it is said, "It expresses joy." As for "Zhan hu Qian," Qian is the trigram of the northwest, located at the intersection of autumn and winter, indicating the approach and meeting of yin and yang energies. Kan represents water, the trigram of the north, symbolizing toil and exhaustion, as all things here retreat and rest, so it is said, "It involves labor." Gen is the trigram of the northeast, located between the end of the previous year and the beginning of the new year, where all things complete their endings and begin anew, so it is said, "It expresses completion."

神也者，妙萬物而為言者也。動萬物者，莫疾乎雷；橈萬物者，莫疾乎風；燥萬物者，莫煥乎火；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。故水火不相逮，雷風不相悖，山澤通氣，然後能變化，即成萬物也。

The term "spirit" refers to the mysterious and unpredictable power that generates and transforms all things. The force that moves all things is none more swift than thunder; the force that spreads and carries all things is none more swift than wind; the force that dries all things is none more intense than fire; the force that brings joy to all things is none more pleasing than marshes; the force that nourishes all things is none more moistening than water; and the force that ends and begins all things is none more effective than the mountain. Thus, although water and fire are opposites in nature, their energies pursue each other; although thunder and wind are opposing forces, they do not contradict each other; and mountain and marsh share a connected energy. Only through the mutual interaction and crossing of yin and yang can transformation occur, and thus all things are formed.

乾，健也；坤，順也；震，動也；巽，入也；坎，陷也；離，麗也；艮，止也；兌，說也。

In terms of the virtues of each of the Eight Trigrams: Qian represents strength and perseverance, Kun represents flexibility and bearing, Zhen represents vigorous movement, Xun represents penetration without interruption, Kan represents a yang element sinking between two yin elements to form a dangerous situation, Li represents a yin element attached between two yang elements to form attachment, Gen represents stillness and immobility, and Dui represents joy and speech.

乾為馬，坤為牛，震為龍，巽為雞，坎為豕，離為雉，艮為狗，兌為澤。

In terms of the animals associated with the Eight Trigrams, Qian represents perseverance and movement, hence the image of a horse; Kun signifies flexibility and bearing heavy burdens, hence the image of an ox; Zhen symbolizes vigorous movement and transformation, hence the image of a dragon; Xun represents concealment and awareness of time, hence the image of a rooster; Kan signifies water, and since pigs enjoy water, the image is a pig; Li represents civilization, hence the image of a colorful wild chicken; Gen signifies stillness and guarding, hence the image of a dog; Dui originally referred to sheep, but the transmitted text mistakenly writes it as 'lake'.

乾為首，坤為腹，震為足，巽不股，坎為耳，離為目，艮為手，兌為口。

In terms of the human body corresponding to the Eight Trigrams, Qian is at the top and is respected, so it corresponds to the head; Kun can contain and hide, so it corresponds to the abdomen, as the "Su Wen" says the abdomen is where the utmost Yin resides; Zhen is active, so it corresponds to the feet; Xun corresponds to the thighs, where the character "不" should be read as "为"; Kan corresponds to the ears, Li corresponds to the eyes, and the "Huainanzi" says "ears and eyes are the sun and moon"; Gen is associated with stopping, so it corresponds to the hands; Dui is associated with speech, so it corresponds to 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；

Heaven is Qian, so in the family it is called the father; Earth is Kun, so it is called the mother. Qian and Kun interact and seek each other to produce six sons: when Kun seeks Qian for the first time, it obtains a yang line and becomes Zhen, so Zhen is called the eldest son; when Qian seeks Kun for the first time, it obtains a yin line and becomes Xun, so Xun is called the eldest daughter.

坎再索而得男，故謂之中男，巽一索而得女，故謂之長女；坎索而得男，故謂之中男；離再索而得女，故謂之中女；艮三索而得男，故謂之少男；兌三索而得女，故謂之少女。

The second draw yielded a yang line, forming Kan, hence Kan is called Zhong Nan (Middle Male); the second draw yielded a yin line, forming Li, hence Li is called Zhong Nu (Middle Female); the third draw yielded a yang line, forming Gen, hence Gen is called Xiao Nan (Young Male); the third draw yielded a yin line, forming Dui, hence Dui is called Xiao Nu (Young Female). The names of the eight trigrams' parents and six children are thus determined. (In the current transmission, this passage has repetitions and errors, with the sentences "Xun one draw yields a female" and "Kan two draws yield a male" appearing again, and the correct order should be Zhen and Xun as the older, Kan and Li as the middle, and Gen and Dui as the younger.)

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。

The chapter in "Shuo Gua Zhuan" lists extensively the symbolic images associated with the Eight Trigrams. "Qian" represents Heaven, and also represents a circle, since "huan" means circle, and the heavenly body is round and continuously moves; it also represents a sovereign and a father; it represents jade and metal, as both are hard and clean in quality; since "Qian" is located in the northwest, which is the time of severe winter, it also represents cold and ice; its color resembles the sun, thus it is represented by the great red color, the color of the red flag used in court ceremonies; in terms of horses, it represents good horses, old horses, thin horses, and horses with mottled coats; in terms of plants and trees, it represents the fruits on trees. All these symbolic images reflect the virtue of "Qian," which is pure and strong, never ceasing: the horses are taken for their continuous movement, while the fruits on trees represent the beginning of life in a year, just as "Qian" is the source of all things.

坤為地，為母，為布；為釜；為吝嗇；為均；為子母牛；為大輿；為文；為眾，為柄；其於地也為黑。

"Kun" represents the earth, the mother, and silk and brocade (the term "bu" also refers to ancient currency, symbolizing its widespread distribution). It signifies a cooking pot, capable of containing things and bringing about transformation. It denotes frugality, referring to the earth's virtue of gathering and concealing. It signifies fairness, meaning it carries all things without partiality. It represents a cow with a calf, symbolizing its gentleness and ability to give birth. It signifies a large cart, representing its capacity to bear heavy loads over long distances. It signifies ornamentation, as all things are mixed on the earth to form patterns. It signifies the multitude; it signifies a handle, as all things take the earth as their foundation, just as objects have handles to hold. In terms of color, Kun is black, 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＄足，為作足，為的顙；其於稼也，為反生，其究為健，為蕃鮮。

"Zhen" represents thunder, dragon, and the mixture of heaven and earth (xuanhuang). Xuan is the color of heaven, and Huang is the color of earth. Zhen signifies the beginning of one yang force moving underground, where the colors of heaven and earth blend, hence xuanhuang; it also represents "fu," meaning flowers spreading out; the great way; the eldest son; decisiveness and impetuousness, indicating a quick and vigorous disposition; young green bamboo, and reed and bulrush, all symbolizing things that sprout and grow easily in spring. In relation to horses, it represents a horse that is good at neighing, a horse with a white mark on the left hind leg, a horse whose four legs move together when walking, and a horse with a white forehead. In relation to crops, it represents "fansi," meaning plants like hemp and beans that have a shell and break through the soil to grow upward. When vibration reaches its extreme, it transforms into strength, hence "its ultimate manifestation is strength," and thus grass and trees flourish and become vibrant.

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；為近利市三位；其究為躁卦。

"Xun" represents wood, wind, and the eldest daughter; it symbolizes a rope straightening, and the work of artisans, as woodworkers use a plumb line to make things straight, hence Xun signifies the image of a rope and craftsmen; it is associated with white, length, height, and movement forward and backward, as wind moves without constant direction, thus it has the image of indecisiveness and fragrance. In the human body, it represents someone with sparse hair, a broad forehead, and prominent white of the eyes. Xun is located in the southeast, close to "Li" which is associated with the noon market, hence it signifies proximity to market profits, yielding threefold interest. Xun's nature is to enter and conceal, and when movement reaches its extreme, it turns into restlessness, thus it is said "its ultimate form is the Zhen trigram," ultimately leading to Zhen.

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。

"Kan" represents water and ditches; it signifies concealment, as a single yang is hidden within two yin, thus symbolizing concealment. It also signifies "correcting and bending," where straightening a bend is called "correcting," and bending a straight line is called "bending." It represents bows and wheels, both of which are formed through correcting and bending. In the human body, it signifies heavy worry, heart disease, and ear pain. Since blood in the human body is like water in the earth, "Kan" is the blood hexagram, and its color is red. In horses, it signifies a horse with a beautiful back, a horse with a quick and restless temperament, a horse that lowers its head, a horse with worn-out hooves, and a horse that moves with difficulty. In vehicles, it signifies many troubles and difficulties. It also signifies smooth passage, the moon, and thieves. In plants and trees, it signifies trees with hard wood and many knots, such as thorn bushes and jujubes.

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。

"Li" represents fire, the sun, and lightning. Since Li is located in the south and the south is associated with fire, and the sun is the essence of fiery energy, it is associated with the sun and lightning. It also represents the middle daughter, armor and helmets, and spears and weapons. The trigram Li is externally strong and internally gentle, just as armor and weapons are used to protect the inner softness. In the human body, it represents a large-bellied person, as the center is hollow and the exterior is covered. It is also a dry trigram, as fire has a drying quality, hence it is said to be associated with the乾 (Qian) trigram. Additionally, it represents turtles, crabs, snails, clams, and tortoises, which all have hard shells on the outside and soft bodies inside. In plants and trees, it represents trees with hollow centers and dry, withered tops.

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。

"Gen" represents mountain, mountain paths, small stones; gate towers, that is, the pavilions on both sides of palace gates; "gǔ luǒ," which refers to fruits from woody plants called "gǔ" and fruits from herbaceous plants called "luǒ," such as gourds; "hūn sì," meaning the gatekeepers and palace attendants who are responsible for guarding the gates; fingers; dogs, mice, and fierce black-mouthed beasts; and in plants, it refers to trees that are hard and have many knots. All these images reflect the meaning of "Gen" as "stopping": mountains remain stationary and do not move, gatekeepers stop people from entering or leaving, dogs and mice with black mouths can guard and bite, and trees with many knots have the most firm stopping quality.

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。

"Du" represents marshland; a young maiden; and a shaman. In ancient times, a woman who could communicate with spirits through dance and song was called a shaman, while a man was called a xie. The shaman used speech and words to connect with the divine, hence "Du" signifies a shaman; it also represents speech and words; and signifies destruction and breaking, as the top line of "Du" is broken, resembling the damage and breakage of objects. "Du" also signifies attachment and departure, encompassing both meanings of reliance and leaving. In terms of land, it represents hard saline land; it also signifies a concubine, as the position of a young maiden is lowly, hence it is associated with a concubine; and it represents a sheep. "Du" has one yin line appearing over two yang lines, symbolizing the meaning of harmony and joy expressed outwardly.