Zi Xia Yi Chuan (子夏易傳)

乾下乾上。乾，元、亨、利、貞。彖曰：大哉乾元，萬物資始，乃綂天。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。乾始降氣者也。始而通，終而濟，保其正也，故綂萬物而無外。夫天者，位也、質也。乾者，人也、精神也，有其人然後定其位，精神通明然後綂其質，故能雲行雨施、生類繼續。大明終始而分其六位，乘其隱見而得其變化，故得生成而性命正矣。是以聖人之當位也，保合於乾元太和之道乃利而終正也。故能首出庶物萬國保其安也。

The lower trigram of the Hexagram Qian is Qian, and the upper trigram is also Qian. The Hexagram Statement says: Qian possesses the four virtues of Yuan, Heng, Li, and Zhen. The Commentary on the Judgment says: How great is the original virtue of Qian! All things depend on it to begin and take form. It governs the entire heavenly way. Clouds flow, rain descends, and all things take shape through movement. The sun continues throughout, and the six lines follow the order of time, just as a sage rides six dragons to control the heavenly way. The movement and transformation of the heavenly way enable all things to maintain their proper nature and destiny, and to achieve the highest harmony. This is what is meant by 'beneficial' and 'constancy'. The heavenly way is at the head of all things, thus bringing peace to the world. The commentator explains: Qian is the first to descend the yang energy. It begins by making all things pass through, and at the end it completes them, always remaining on the correct path, thus governing all things without missing any. Heaven refers to position and form; Qian refers to the ruler and spirit. First there is the ruler, then his position is established; the spirit is clear and penetrating, then it can control the form, thus enabling clouds to move and rain to descend, allowing all living things to continue without end. The sun continues throughout, thus dividing into the six lines; following the concealment and emergence of yang energy, the rhythm of change is obtained, thus enabling the generation of all things and the proper establishment of their nature and destiny. Therefore, the sage occupies the proper position and maintains and unites with the highest harmony of the original virtue of Qian, thus achieving benefit and returning to constancy, and thus being at the head of all things, bringing stability to all states.

象曰：天行健，君子以自強不息。健而不息，天之運也。自強而成，德者君子之事也。初九，潛龍勿用。象曰：陽在下也。陽氣始生，潛而未形，雖德龍德，與眾無以異也。九二，見龍在田，利見大人。象曰：德施普也。陽氣生物始見於田也，稼者可以乘其時也，惟大人學之成德可以普天下所利、見明其道也。

The Image Commentary says: Heaven's movement is strong and vigorous without ceasing, and the gentleman takes this as a model, striving ceaselessly and never resting. The commentator explains: Strong and vigorous without ceasing, this is the movement of Heaven; relying on self-effort to achieve success and cultivate virtue, this is the gentleman's endeavor. The line statement of the first line says: A dragon is hidden, and it is not yet appropriate to act. The Image Commentary says: This is because the yang energy is still at the very bottom. The commentator explains: The yang energy has just begun to arise, hidden and not yet manifesting, at this time although it already possesses the virtue of a dragon, compared to ordinary people, there is no noticeable difference. The line statement of the second line says: The dragon has appeared in the fields, and it is appropriate to meet a great person. The Image Commentary says: This symbolizes the universal benefit. The commentator explains: Yang energy nurtures all things, first manifesting in the fields, farmers can take advantage of this season to begin their work; only a great person, through learning, has cultivated virtue, can benefit all under heaven, and people, upon seeing him, understand the path he follows.

九三，君子終日乾乾，夕惕若，厲無咎。象曰：反復道也。君子能通天下之志、體天下之變，屈舒用舍唯時進退者也。故當知終之地、守知至之機，有庇人之大德，守事君之小心，雖在上位反而復守其卑。健於德、敬於人、勤於事上，終日而不懈夕，猶惕然，此其道也。雖危，何咎，君子所以修其德而後其身也。

The Line Statement for Nine in the Third says: The gentleman is diligent and tireless all day, and remains cautious and vigilant even at night. Although his situation is perilous, he will not commit any mistakes. The Image Commentary says: This is walking repeatedly along the correct path. The commentator explains: The gentleman understands the aspirations of the people throughout the world and perceives the changes in the world. Whether he is bent or extended, whether he is employed or discarded, everything depends on the situation to decide his advancement or retreat. Therefore, he stands at the position where he can foresee the ultimate outcome, grasping the timing when he should arrive. He possesses great virtue sufficient to protect others, yet remains cautious and respectful in serving his sovereign. Although he is in the position of the Upper Trigram, he turns back to maintain a humble position. In terms of virtue, he is strong and vigorous, respectful to others, and diligently serves those above him without slack, remaining vigilant even at night. This is the path he follows. In this way, although his situation is dangerous, how could he commit any mistakes? The gentleman relies on cultivating his virtue to place himself behind others.

九四，或躍在淵，無咎。象曰：進無咎也。官人者人望其咎也。位髙者，主畏其逼也，位革於下也，可無懼乎？位上公也、逼帝王也，可進而謙讓恤患，以勤百姓將務時，以進其道也。而猶自疑德之薄，而位之下，而卑以自守，故曰在淵無咎也。

The line statement for the fourth line says: The dragon may rise up or remain in the deep, and neither will bring calamity. The image commentary says: To advance in this way is without fault. The commentator explains: A person in an official position has everyone watching for his mistakes; a person of high status has the sovereign wary of his proximity. Since the fourth line has just moved from the lower trigram to the upper trigram, how can he not feel apprehensive? Its position corresponds to that of a high-ranking official, already close to the sovereign. He could advance, yet remains humble and cautious, concerned about potential dangers, and diligently serves the people, striving to implement his policies at the right time. Even so, he still doubts his own lack of virtue and insufficient status, and thus remains humble and self-restrained. Therefore, the line statement says that remaining in the deep will not bring calamity.

九五，飛龍在天，利見大人。象曰：大人造也。陽升而萬物相見也，以聖人之大德而為乎天下，明以周之、神以化之，而莫見其狀，則智惘辨其處，萬物咸仰其宜，利見大人而賴其治也。

The line statement of the fifth line says: The dragon soars in the sky, it is appropriate to meet the great person. The image commentary says: This indicates the great person is about to take action. Commentators explain that yang energy rises, and thus all things meet each other. The sage, relying on his great virtue, governs the world, illuminates all directions with his discernment, and nurtures the people with his mysterious power, yet his actions are not visible. Even the wise cannot discern where he is. All things depend on him to be properly arranged, hence it is appropriate to meet the great person, and the world relies on his governance.

上九，亢龍有悔。象曰：盈不可久也。陽極則消之，盈則虧之，終則始之也。亢而不知，雖尊極天下、威大四海，未離於悔也。故聖人與時而消息，則堯授舜、舜授禹，不極於亢，而善其終也。

The line statement of Upper Nine says: The dragon flies too high and will have regret. The image commentary says: A state of fullness cannot last long. The commentator explains: When yang reaches its extreme, it must retreat; after fullness comes loss, and after reaching the end, it begins again. If one remains overly exalted without understanding this principle, even if one attains supreme honor and power extending throughout the four seas, one cannot avoid regret. Therefore, the sage follows the trend of the times to grasp retreat and growth: Emperor Yao gave the world to Yu the Great, Yu the Great passed it on to Yu the Great, and so on, never allowing himself to reach the extreme of exaltation, thus achieving a favorable ending.

用九，見群龍無首，吉。象曰：用九，天德不可為首也。陽者，剛德之物也。凡用者皆取象焉，故曰：乾坤其易之門邪！陽肆而不已則暴，時而後動則治。夫首者，事之倡也。故聖人之治天下也，有以誅亂去惡者也，應之而正，非其倡也，則天下皆覩聖人之用九之無首也。此天之無私矣，天下之歸矣，吉何往哉！

The wording of "Use of Nine" says: A group of dragons appears, none competing to be first, which is auspicious. The Image Commentary says: What is meant by "Use of Nine" is that the virtue of Heaven cannot be led by any single one. Commentators explain: Yang is something possessing the virtue of strength and firmness. Whenever the term "use" is mentioned, it is taken as an image from Yang. Therefore, the trigrams Qian and Kun are perhaps the gateways of the Book of Changes. If Yang energy becomes unrestrained and uncontrolled, it will lead to tyranny. Only when the time is ripe can action bring about order. The term "first" refers to the person who starts a matter. The sage governs the world, although he may take action to eliminate disorder and remove evil, it is in response to existing problems and to correct them, not by initiating them himself. Thus, all under heaven see the sage "using Nine" without competing to be first. This is precisely the impartiality of Heaven, and thus all under heaven follow him. Where else could auspiciousness go?

文言曰：元者，善之長也。亨者，嘉之會也。利者，義之和也。貞者，事之幹也。君子體仁，足以長人。嘉會，足以合禮。利物，足以和義。貞固，足以幹事。君子行此四德者，故曰：乾，元、亨、利、貞。善於物，治之始也；通其情，治之道也；利於物而義歸之，守其正則無敗事矣。

The Wenyan Transmission says: Yuan is the beginning of all good things; Heng is the gathering of good things; Li is the harmonization of righteousness; Zhen is the mainstay of doing things. A gentleman who personally embodies benevolence is sufficient to be the leader of people; causing the gathering of good things is sufficient to conform to propriety; enabling all things to benefit is sufficient to harmonize righteousness; upholding firm virtue is sufficient to shoulder responsibilities. A gentleman practicing these four virtues is thus said: Qian possesses Yuan, Heng, Li, and Zhen. The commentator explains: doing good to all things is the beginning of governance; understanding the feelings of all things is the way to governance; enabling all things to benefit, righteousness naturally follows; holding fast to one's correct path, there will be no failure in affairs.

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。不易乎世，一世而不可辨也；道未行而名不彰也；世非之而不悶也；吉凶與人同患，憂則違之也。

The Wenyan Transmission asks about the line "The hidden dragon is not yet in use" in relation to the initial line. Confucius replies: This refers to a person who possesses the virtue of a dragon but remains hidden and does not act. He does not change himself because of the world, nor does he rush to achieve fame. He remains in seclusion without distress, and even if not recognized by others, he is not distressed. When something is appropriate, he acts; when something is worrying, he avoids it. His will is firm and unshakable, which is the meaning of the hidden dragon. The commentator explains: Not changing oneself because of the world means that the world cannot yet discern him. His principles have not yet been put into practice, so his reputation is not yet known. Although the world criticizes him, he is not distressed. He shares in the fortune and misfortune of the people, and when something is worrying, he withdraws from it.

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。龍德而成行也。非其位而居君德，謹信以為常，得於正也。存誠以防邪，立於中也。善世而不伐，守其謙也。德博可施，萬物雖利見之，其道未行也。

The Wenyan Transmission asks about the line Nine in the Second: "Seeing a dragon in the field, it is advantageous to see a great man." Confucius replies: This refers to a person who possesses the virtue of a dragon and remains upright and steadfast in the center. In daily speech he is trustworthy, in daily actions he is cautious, guarding against evil and preserving inner sincerity, benefiting the world without boasting, and having broad virtue that can influence others. The Book of Changes says, "A dragon appears in the field, it is advantageous to see a great man," meaning he has the virtue of a sovereign. Commentators explain that this refers to a person who has the virtue of a dragon and has already put it into action. He is not in the position of a sovereign, yet he has the virtue of a sovereign; treating caution and trustworthiness as habitual, this is to possess the "correct" position; cultivating sincerity to guard against evil, this is to stand in the "center"; benefiting the world without boasting, this is to maintain humility. His virtue is broad and can be put into practice; although all things benefit from seeing him, his principles have not yet been fully implemented.

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。位雖高而猶可進也，德之修也，君子之知，在乎幾也。上體者，位之大也、難至之地也，而能至之，是其所至而至之，則乃免於悔也，故可與論其幾矣。事之難，在乎終也，而能終於下，是素知終而能終也，非義以利人則不能矣，故可與存其義也。進德而不盈也，豈上位而驕乎。安位以自守也，豈下位而憂乎。惕然其危，何咎之有！

The Wenyan Transmission asks about the line nine in the third: "The superior man is diligent all day, and remains cautious at night, as if he were constantly on guard; though in danger, there is no blame." Confucius replies: The superior man constantly cultivates virtue and endeavors in his career. Loyalty and trustworthiness are used to cultivate virtue; refining speech and establishing sincerity are used to maintain his career. Knowing where to go and striving to reach it, such a person can be trusted to grasp subtle signs; knowing when to stop and truly stopping, such a person can be trusted to uphold righteousness. Therefore, he remains humble in high position and not anxious in low position, thus being diligent all day, following the trend of the times while remaining cautious, and even though in danger, there is no mistake. The commentator explains: Although the position of line nine in the third is already not low, it can still advance further, and the key lies in cultivating virtue. The wisdom of the superior man lies in his ability to perceive subtle signs. The upper trigram represents a high and difficult position to reach, yet he is able to arrive there, precisely because he knows where to go and goes there, thus avoiding regret, so he can discuss the concept of 'ji' (subtle signs). The difficulty lies in finishing a matter, and he is able to complete it thoroughly even in a low position, which is because he has always known the end and can finish well; one who does not act according to righteousness to benefit others cannot do this, so he can be trusted to uphold righteousness. Continuously cultivating virtue without ever being satisfied, how could he become arrogant in a high position? Being content with his position and self-restrained, how could he become anxious in a low position? He is merely cautious about the danger of his situation, how could there be any mistake!

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。上下無常，非求越其群也，所以自進其德，民歸之。

The Wenyan Transmission asks about the line nine in the fourth: "Or leaping in the abyss, no blame" what does it mean? Confucius answers: going up or down is not fixed, it is not about doing perverse things; advancing or retreating has no fixed pattern, it is not about leaving one's own kind. A gentleman enhances his virtue and cultivates his affairs in order to keep pace with the right opportunity, so he does not commit mistakes. The commentator explains: going up or down is not fixed, it is not about surpassing one's own kind, but about self-improvement in virtue, and the people will naturally follow him.

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。類之同、氣之合，無情而相從也。清者，本乎天上之道也；濁者，本乎地下之事也。聖人在上，君子、小人各得其所，親而從其類，而天下定也。

The Wenyan Transmission asks about the line "Flying Dragon in Heaven, Advantageous to See a Great Man" and says: "The same sound responds to the same sound, the same breath seeks the same breath; water flows to the moist, fire burns toward the dry; clouds arise with the dragon, wind arises with the tiger." Confucius replies: When a sage arises, all things look up to him. What originates from heaven approaches the upper, what originates from earth approaches the lower, each following its own kind. The commentator explains: When kinds are the same and breaths are harmonious, even things without consciousness will follow each other. The light and subtle originate from the heavenly way; the heavy and turbid originate from earthly affairs. When the sage is in a high position, the gentleman and the petty person each find their proper place, drawing near and following their own kind, and thus the world becomes peaceful.

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。民歸者，位也，亢窮也，何有於民哉！賢人何輔哉！潛龍勿用，下也。見龍在田，時舍也。終日乾乾，行事也。或躍在淵，自試也。飛龍在天，上治也。亢龍有悔，窮之災也。乾元用九，天下治也。見龍有君德矣，時舍而不用也。或躍以進其道、行其德而自試，飛龍治在一人也。用九上下皆正，天下得治也。

The Wenyan Transmission asks about the line "The dragon soaring high will regret it" and says: What does "The dragon soaring high will regret it" mean? Confucius replies: Being in a high position without actual rank, standing very high without the people to govern, and having no wise men to assist, so any action will bring regret. The commentator explains: The people follow because of "position"; when one is exalted to the extreme, where is the people, and where is the wise man to assist! The Wenyan Transmission then proceeds to explain each line: "The dragon is hidden and should not be used" because it is at the very bottom; "The dragon appears in the field" is because the time is still not ripe; "All day long the dragon toils" is about diligent action; "The dragon may leap from the abyss" is about self-testing; "The dragon soars in the sky" is about governing from a high position; "The dragon soaring high will regret it" is about reaching the extreme and inviting disaster; "The use of all nines" brings the world into order. The commentator then explains: When the dragon appears, it already possesses the virtue of a ruler, but because the time is not yet ripe, it is temporarily held back; "The dragon may leap from the abyss" is about advancing his cause and practicing his virtue through self-testing; "The dragon soars in the sky" is about concentrating power in one person; "The use of all nines" brings both the superior and inferior into proper position, thus bringing the world into order.

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，乃見天則。日中星鳥，春分象也。乾道乃革，革於陰也。位乎天德，高明而周也。時者，天之節也。乾者，中之動也。時有節，動有中，亢則俱極矣。乾善用九，周而不殆，天之德也，可以觀其則矣。

The Wenyan transmission also says: "The hidden dragon is not yet in use," meaning the yang energy is still concealed; "The dragon appears in the field," meaning the world displays brilliant splendor; "All day long the dragon toils," meaning it moves in harmony with the times; "Sometimes leaping in the abyss," meaning the principle of the heaven is about to undergo a transformation; "The dragon soars in the heavens," meaning it resides in a position that conforms to the virtue of heaven; "The exalted dragon has regret," meaning it follows the times to the extreme; "The heavenly origin employs all nines," thus revealing the principle of heaven. Commentators explain that the Shangshu · Yaodian mentions "the sun at noon and the bird star," referring to the scene of the spring equinox, which is precisely the time when the world displays brilliant splendor. The so-called transformation of the principle of heaven refers to a transformation relative to yin; the so-called residing in a position conforming to the virtue of heaven means being lofty, clear, and pervasive. Time is the measure of heaven; the principle of heaven is movement arising from the middle path. Time has its measure, movement conforms to the middle path, and once it becomes exalted, it has reached the extreme. Heaven is good at employing the nine, which circulates fully without decline, which is precisely the virtue of heaven, and thus we can see its principle.

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。天之道，不形而善始，故謂之乾。乾始通於物，物得而生也。物利而成，雖利之而純精不改其正，物自乘其化也。故聖人經營其始終而不失其正焉。情興於性，大通無累也，故乾之利美矣，安往而不利哉，不言其所利者也。

The Wenyan Transmission says: Qian Yuan is what initiates all things and ensures their continuous flow; benefiting and maintaining constancy is the inherent nature and reality of Qian. Qian can bestow great benefits upon the world from the very beginning, yet does not boast of where its benefit lies. How great it is! The commentator explains: Heaven's movement is not marked by visible traces but is adept at initiating things, hence it is called Qian. At the beginning, Qian connects with all things; all things receive it and thus grow. All things achieve success through receiving benefit, although Qian causes them to gain benefit, its pure and subtle essence remains unaltered in uprightness. All things merely follow its nurturing and transformation. Therefore, the sage carries out affairs from beginning to end without losing uprightness. Feeling arises from nature, being vast and unimpeded, hence the "benefit" of Qian is truly good, so where could there be any disadvantage? Because of this, it does not need to proclaim its own benefits.

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。君子以成德為行，日可見之行也。夫乾，剛健中正，為主純精不雜之至也。故始終六位，隨時發散，能旁通庶物之情。變化乘時，雲行雨施而無不及，德之大者也。君子象之，能博其德，乃日可見之行，則民之所利見矣。故能體化合變而治於無形也。潛之為言也，隱而未見，行而未成，是以君子弗用也。行未成，則於事不盡也。

The Wenyan transmission says: How great is Qian! It is strong and vigorous, upright and steadfast in the center, pure and subtle. The six lines successively exert their functions, comprehending the actual nature of all things; it rides the six dragons at will, thus governing the heavenly way; clouds flow and rain falls, bringing peace to the world. The gentleman takes cultivating virtue as his daily practice, which is a visible action. The commentator explains: Qian is strong, vigorous, upright, and central, serving as the sovereign, pure and subtle to the point of being free from any impurity. Therefore, from the first line to the top line, these six positions unfold gradually according to the circumstances, comprehending the actual nature of all things; when changing, it takes advantage of the opportunity, clouds flow and rain falls, reaching everywhere, which is the greatest virtue. The gentleman takes it as a model, thus making his virtue broad and visible every day, benefiting the people, so he can perceive and nurture, harmonize with change, and complete governance in an invisible way. As for 'qian' (hidden), it refers to being concealed and not yet revealed, beginning to act but not yet accomplished, so the gentleman temporarily refrains from acting. The commentator adds: if the action is not yet accomplished, then in the matter it has not yet reached its conclusion.

君子學以聚之，問以辨之，寛以居之，仁以行之。易曰：見龍在田，利見大人。君德也。行之成，乃君之德也。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。剛者，物之健也，人之難御也，履重剛，動而失之咎也。時無止也，人道無息也，故乾乾因其時，得其上下，乃無咎也。

The Wenyan Transmission says: A gentleman relies on learning to accumulate knowledge, relies on questioning to discern right and wrong, relies on tolerance in dealing with others, and relies on benevolence in his actions. The Book of Changes says, "A dragon appears in the fields, suitable for meeting a great person," which refers to the virtue of a ruler. The commentator explains: When one's actions have achieved results, that is the virtue of a ruler. The Wenyan Transmission also says: The line Nine in the Third overlaps with strong lines but does not occupy the central position. It cannot reach the heavens above, nor is it in the fields below. Therefore, it remains diligent all day, cautious according to the circumstances, and although the situation is dangerous, it does not commit mistakes. The commentator explains: Strength is the most vigorous element in things, and also the most difficult for humans to control. Standing on overlapping strong lines, any improper action leads to mistakes. Circumstances do not stop, and the path one should follow does not cease, so one must remain diligent all day, follow the circumstances, and establish proper relations between above and below, thus avoiding mistakes.

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。地道以上為用，承天以布生也。天道以下為用，資始而流形於下也。三履於地，守得其處，人道之安，據眾之所也。四升上矣，乘重剛矣。上近於天，革於眾庶者也。位逼於尊，德崇於人，而猶自疑而不果，在淵而守下，故得無咎也。

The Wenyan Transmission says: Nine in the Fourth is overlaid by strong lines but does not occupy the central position. It cannot reach heaven above, nor is it in the fields below. It is not in the position of people, so it is said to be "or." What is meant by "or" is hesitation in the mind. Because of this hesitation, there is no error. The commentator explains: The way of earth is to move upward, to receive heaven and spread life. The way of heaven is to move downward, to give origin and allow form to spread below. Nine in the Third is on the ground, holding its proper position, which is the stable place of human beings, occupying the position where people are. Nine in the Fourth has already entered the upper trigram, riding upon the overlaid strong lines, approaching heaven above, and separating from the common people. Its position is close to the supreme, its virtue and reputation higher than ordinary people, yet it still hesitates and does not decide, preferring to stay in the deep abyss and guard the humble position, thus being able to avoid error.

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？大人之道、無私之德，而不偏也，而況於中人乎？故能觀象立器、徵讓與時而無差者也。人者神之主也，得於人，鬼神之道可知也。

The Wenyan Transmission says: What is meant by a great person is that his virtue harmonizes with heaven and earth, his illumination harmonizes with the sun and moon, his order harmonizes with the four seasons, and his determination of auspicious and inauspicious coincides with the spirits and deities. He acts before the timing of heaven, and heaven does not contradict him; he moves after the timing of heaven, yet he can still follow the sequence of heaven's timing. Heaven itself does not contradict him, how much less would human beings or spirits and deities? The commentator explains: The way of the great person and his selfless virtue are impartial and unbiased. Heaven and spirits and deities are like that, how much more so ordinary people with average ability? Therefore, he can observe the phenomena of things and create objects, whether in warfare or in ceremony, all conform to the proper timing without error. Humans are the masters of spirits, able to manage human affairs properly, thus the way of spirits can also be understood.

亢之為言也，知進而不知退，知存而不知亡，知得而不知喪。亢者直，進而不知退，極窮而悔也。其惟聖人乎？知進退存亡，而不失其正者，其惟聖人乎？進退存亡，時之然，於我何有焉。因內外之分明，則保其終而無悔，聖人之道也。

The Wenyan Transmission says: What is meant by "excess" is to know only advancement and not retreat, to know only survival and not destruction, to know only gain and not loss. The commentator explains: A person who is overly exalted proceeds only forward, knowing advancement but not retreat, and when he reaches the extreme, he brings regret. The Wenyan Transmission continues: Perhaps only the sage understands the principles of advancement, retreat, survival, and destruction without losing the right path. The commentator explains: Advancement, retreat, survival, and destruction are naturally determined by the times; for myself, they are of little significance. It is precisely because the distinction between internal and external is clear that one can preserve the final outcome without regret. This is the way of the sage.

坤下坤上。坤，元亨，利牝馬之貞。君子有攸往，先迷，後得主，利西南，得朋。東北喪朋，安貞吉。彖曰：至哉坤元，萬物資生，乃順承天。坤厚載物，德合無疆。含弘光大，品物咸亨。牝馬地類，行地無疆，柔順利貞。君子攸行，先迷失道，後順得常。西南得朋，乃與類行，東北喪朋，乃終有慶。安貞之吉，應地無疆。坤，順也，承於乾而成乾之化也。臣稟命於君，而致君之治也。有大通始生之德焉，萬物由之得焉，萬物由之而形也，無有逺邇而奉順之勤。不敢怠柔，不失正，牝馬之貞也。臣道也，待君而後成也。君子攸行，初離乎族，迷而失道，後保其所，乃其常也。西南同類，安無成也。東北喪朋，出而得正，終有慶也。地承天而體方，臣奉君而為正，逺無不至，多無不能，無疆之德。故君子定其分，行其事，則葉夫無疆之永也。象曰：地勢坤，君子以厚德載物。地無不載，勢順而上，承於天。君子修博其德，而當承上之事也。

The hexagram Kūn has both its upper and lower trigrams as Kūn. The hexagram statement says: Kūn possesses the virtues of originality, correctness, and harmony, and is appropriate to be like a docile mare who is gentle and upright. When a gentleman goes forward, rushing ahead will lead to confusion, but following behind will allow him to find his way. Going to the southwest will bring companions, while going to the northeast will lose companions. Being content with uprightness brings good fortune. The commentary on the judgment says: How profound is Kūn's beginning virtue! All things depend on it for growth. It follows and supports Heaven. Kūn is thick and bears all things, its virtue is boundless. It is inclusive, broad, and luminous, thus enabling all things to be connected. A mare belongs to the earth, walks on the earth without limit, is gentle and appropriate to uprightness. When a gentleman goes forward, rushing ahead leads to confusion, but following in accordance with the right path allows him to return to the constant way. Going to the southwest to find companions is to go with like-minded people; going to the northeast and losing companions eventually brings joy. Being content with uprightness brings good fortune, corresponding to the boundless nature of the earth. The commentator explains: Kūn is about following. It accepts the mandate from Qian and thus realizes the nurturing of Heaven, just as a minister receives orders from the sovereign to carry out the sovereign's governance. Kūn possesses the virtue of enabling all things to be connected and initiating growth. All things gain from it and take form through it, and no matter how far or near, they all fulfill their duties of obedience and diligence. It does not slacken, being gentle yet not losing its uprightness. This is the 'uprightness of the female horse,' which is the way of a minister, waiting for the sovereign's command before taking action. When a gentleman moves forward, he initially departs from his own kind, hence confusion; later, by staying in his proper place, he returns to the constant way. The southwest is where like-minded people gather, but staying there brings no achievement; the northeast, although losing companions, leads to the right path and eventually brings joy. The earth receives Heaven and is square, and a minister's proper conduct is to carry out the sovereign's orders. No place is too far to reach, no matter is too great to accomplish, this is the boundless virtue. Therefore, a gentleman establishes his position, fulfills his duties, and thus harmonizes with the boundless and enduring way. The image commentary says: The form of the earth is Kūn. The gentleman takes it as a model, using deep virtue to bear all things. The commentator explains: The earth bears nothing it does not accept, its form follows and supports Heaven; the gentleman cultivates and expands his virtue, precisely to undertake the duties of serving those above.

初六，履霜堅氷至。象曰：履霜堅氷，陰始凝也。馴至其道，至堅氷也。陰始凝以極於積柔而為堅，罪始於小欺以至於累惡而為賊。故為上者不可以不辨，為下者不可以不愼。不早辨也，馴而順之以至於大也，則無及已。夫陰陽往來等也。乾始於潛，日之南至而生也；陰生於日之鶉首，至履霜，而五陰成而為氷。何也？陽天下之大也，陰輔成其內，而其體一也，萬物化也。陽胎於坎而老於乾，則凝為霜，積而成氷，此陰自成形，而為賊害之始也，非生之始也。雖陰盛也而陽潛焉，終得其正也。故賊臣者世皆有之，有隨而滅之，此其象也，故聖人作為戒云。

The line statement for the first line says: stepping on frost, the thick ice is about to come. The image commentary says: stepping on frost and knowing that thick ice is coming, this is the beginning of the gathering of yin energy; following this path step by step, one will reach the point of thick ice. Commentators explain that the beginning of the gathering of yin energy, accumulating weakness to its extreme becomes firmness; evil begins with small deceit, accumulating evil deeds becomes a harmful thief. Therefore, those in high positions must not fail to discern, and those in low positions must not fail to be cautious. If not discerned early and allowed to develop unchecked, it will be too late. The movement of yin and yang is equal: Qian begins with concealment, and yang energy is first born on the winter solstice; yin energy arises when the sun reaches the constellation of the Cock, and when one steps on frost, five yin lines have formed, condensing into ice. Why is this so? Yang is the greatest in the world, and yin supports it to achieve its purpose; they are originally one whole, and all things are thus generated. Yang is nurtured in Kan and ages in Qian, thus condensing into frost and accumulating into ice. This is yin forming its own shape, the beginning of calamity, not the beginning of nurturing. Even when yin is at its height, yang still remains hidden within it, and eventually returns to its proper position. Therefore, ministers who harm the state have appeared in every generation, and there have always been people who remove them. This is the image shown by this line, and thus the sage composed the Book of Changes to warn people.

六二，直方大，不習無不利。象曰：六二之動，直以方也。不習無不利，地道光也。靜然而待其天氣，直也。物得宜而遂生，方也。無不載焉，大也。地道之上，居體之中，盡地之理，無私而生成也。承命而化之，動無不中，何習之有乎，故無不利也。

The Line Statement for the Second Line says: Straight, square, and great, without the need for deliberate study or practice, there is no disadvantage. The Image Commentary says: The action of the Second Line is both straight and square; without the need for practice and without any disadvantage, is because the way of the earth is bright and clear. The commentator explains: To quietly wait for the heavens to send down the climate, this is 'straight'; all things receive their proper conditions and grow smoothly, this is 'square'; nothing is not carried, this is 'great'. The Second Line is in the way of the earth, occupying the central position of the Lower Trigram, fully embodying the principles of the earth, nurturing and forming all things without private intent. It accepts the command of heaven and nurtures it, every action conforms to the middle way, so why would it need further study or practice? Therefore, there is no disadvantage.

六三，含章可貞，或從王事，無成有終。象曰：含章可貞，以時發也。或從王事，知光大也。體順也，為下之長，守臣之分也。內含其明而不敢遂，故可因時而發，不失其正。王或有命，則從之也。不果首成，代終而以知之，光大能全其道也。

The third line statement says: possessing an inner beauty and being able to maintain uprightness, it may follow the king in his affairs, not striving for the credit of success, yet achieving a favorable outcome. The Image Commentary says: possessing an inner beauty and being able to maintain uprightness, is to wait for the right time to act; following the king in his affairs, is due to his wisdom and broadness of mind. The commentator explains: the sixth line three is by nature gentle and compliant, being the elder among the lower trigram's third line, and upholding the proper role of a minister. It keeps its wisdom hidden within and does not boldly display it, thus being able to act in accordance with the right time without losing uprightness. When the king issues a command, it follows. It does not rush to be the one who first achieves success, but instead completes the task on behalf of the king. By this self-awareness and broadness of mind, it can preserve the path it follows.

六四，括囊，無咎，無譽。象曰：括囊無咎，愼不害也。純陰之升，無陽以明之，則陰不能獨化也。下體地也，上又非陽，無天無君之象也，天地不交之道也。賢人何由明乎？敬愼而懷其道，包括而不敢發，可以無咎譽也。戒其位於上行也。

The line statement for the fourth line says: Just as one ties up a bag tightly and keeps one's words sealed, there will be no mistakes and no praise. The Image Commentary says: Tying up the bag tightly and avoiding mistakes is because being cautious prevents calamity. Commentators explain: Pure yin is rising upward without any yang to illuminate it, and yin alone cannot produce and nurture. The lower trigram is earth, and the upper trigram is not yang, which represents a situation without heaven and without ruler, that is, a state where heaven and earth are not in communication. In such a situation, how can the virtuous person make his doctrine known? He can only respectfully and cautiously conceal his way, wrap it up and keep it hidden without revealing it, thus avoiding both mistakes and praise. The line statement is warning those in this position not to act rashly upward.

六五，黃裳，元吉。象曰：黃裳元吉，文在中也。黃，中之文也。裳，下之飾也。柔以文治，中而能通，貴而體正，不敢違背，致君之化也。為臣以之盡道矣，故大吉也。上六，龍戰于野，其血玄黃。象曰：龍戰于野，其道窮也。陰之極而陽戰之，曰龍戰也。戰則兩傷矣。陰道極，極斯窮，窮則傷，將復壯，因萬物而見焉，故曰於野。則柔脆者枯死，而堅強者內生也。用六，利永貞。象曰：利用永貞，以大終也。柔戒於邪，長正乃利也。故君子之用六也，順上而保其正，合其剛大而終也。

The Line Statement of the Fifth Line says: Wearing a yellow lower garment, it is very auspicious. The Image Commentary says: Wearing a yellow lower garment is very auspicious because the virtue is contained within. The commentator explains: Yellow is the color of the center, and the lower garment is the clothing worn on the lower body. The Fifth Line, with its gentle and harmonious virtue, governs by means of culture and refinement, resides in the center and is capable of being open and accessible, has a noble status and upright nature, does not dare to defy the sovereign's command, and is fully devoted to completing the sovereign's moral guidance. When a minister behaves in this way, he has fulfilled the duty of a minister, hence it is very auspicious. The Line Statement of the Top Six says: A dragon fights in the fields, and the blood is a mixture of black and yellow. The Image Commentary says: A dragon fighting in the fields indicates that the Earthly Trigram has reached its extreme. The commentator explains: When Yin reaches its extreme, Yang comes to contend with it, which is called "dragon fighting." When they fight, both sides suffer. Yin has reached its extreme, and when it reaches its extreme, it becomes exhausted, and when it is exhausted, it is injured. Yang is about to regain strength and manifests through all things, hence it is said to be in the "fields." At this time, the soft and brittle things wither and die, while the strong ones begin to sprout within. The Line Statement of All Sixes says: It is appropriate to maintain a steady and upright course. The Image Commentary says: It is appropriate to maintain a steady and upright course, as it is to conclude with broadness. The commentator explains: The Yin side should be cautious of evil and promote the righteous path. Therefore, the gentleman uses the hexagram of Six, which is a soft line, to follow the superior and preserve his own uprightness, and to complete the conclusion by joining the path of strength and broadness.

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，順也。靜而含光，能畜治萬物而不敢先也。順於上而時動，成其終而不怠。堅剛而得於久，至柔以為剛也。

The Wenyan transmission says: The Earthly Trigram is extremely gentle and yielding, but when it moves, it becomes strong; it is extremely quiet, yet its virtue is upright. It follows behind to gain the master, thus having a constant way; it contains and nurtures all things, with vast nurturing power. The way of the Earthly Trigram is probably to be yielding. It follows the Heaven and moves in accordance with the sequence of time. The commentator explains: The Earthly Trigram is yielding. It is quiet and contains brightness, able to nurture and govern all things without taking the lead; it follows the superior, moves in accordance with the sequence of time, accomplishes its final goal without slackness. Its strength and firmness lie in its endurance, transforming the extreme yielding into strength.

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：履霜堅氷至，蓋言順也。君子之辯於初也，既形於履霜則堅氷至，順而致之，然也。其辯於君子小人，蓋愼乎此也。

The Wenyan Transmission says: A family that accumulates good deeds will surely leave excess blessings for future generations; a family that accumulates evil deeds will surely leave excess calamities for future generations. When a subject kills his sovereign or a son kills his father, these are not things that happen in a single day. Their origins are gradual accumulations. The reason for this is that when the time comes for discernment, it was not recognized in time. The Book of Changes says, "Treading on frost, the ice will come eventually," which illustrates the principle of gradual development. The commentator explains: A gentleman should discern matters at their very beginning. Once something has already become "treading on frost," the ice will inevitably come, which is an inevitable result of following the trend step by step. He distinguishes between the gentleman and the petty person precisely by being especially cautious at the beginning.

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。敬而不謟，直內也。非義而不合，方外也。敬義不孤，德之大也。可執一而當之，事至而決之，何習而後為乎。是以不疑其所行也。

The Wenyan transmission says: "Zhi" refers to his inner rectitude, and "Fang" refers to his proper conduct. The gentleman uses reverence to make his inner self upright, and uses righteousness to make his actions proper. When reverence and righteousness are established, virtue will not be isolated. What is meant by "Zhi Fang Da, Bu Xi Wu Bu Li" is that he does not hesitate about what he does. The commentator explains that being reverent but not obsequious is what makes the inner self upright; not following what is not in accordance with righteousness is what makes the conduct proper. Reverence and righteousness are not isolated, which is the vastness of virtue. He can uphold this principle to deal with everything, and when matters arise, he can make decisions immediately, without needing to rehearse first. Therefore, he does not hesitate about what he does.

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。含而守下，代其終也。天地變化，草木蕃。天地閉，賢人隱。易曰：括囊無咎，無譽。蓋言謹也。地本下矣，而上無天純陰之用，閉之道也。君子謹而晦之，免於害也。

The Wenyan transmission says: Although yin has its good qualities, it conceals them and follows the king's endeavors, not daring to claim the success itself. This is the way of earth, the way of wife, and the way of minister. The way of earth is not to claim success, but to complete the task on behalf of heaven. The commentator explains: Concealing one's ability and remaining in a lower position, to complete the final stage for those above. The Wenyan transmission also says: When heaven and earth interact and change, grass and trees flourish; when heaven and earth are closed off and uncommunicative, the virtuous retreat. The Book of Changes says, "Tighten the bag, no blame, no praise," which speaks precisely of caution. The commentator explains: Earth is originally in a lower position, and above there is no heaven, so all is the action of pure yin, which is the situation of closure. The gentleman is cautious and conceals himself, thus avoiding harm.

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。文在於中者，能通天下之理也。得其樞矣，於何而不利焉。是以為臣體柔，能正大位，揚君之大化也。則美在其中而四肢暢矣。正德於時而天下形矣，舉事而可乆也，天下則之，以之為業，美之至也。

The Wenyan transmission says: The superior man uses the yellow central virtue to understand things and act rightly, maintaining proper positions and contentment in his proper place. Beauty lies within him and flows through his limbs, and is expressed in his undertakings, which is the highest form of beauty. The commentator explains: One whose virtue is contained within can understand the principles of the world; having grasped this key, what could possibly go wrong? Therefore, the virtuous subject, though naturally gentle, can maintain the proper position of reverence, spreading the great teachings of the sovereign, thus allowing inner beauty to manifest through his limbs. He promptly corrects his virtue, and the order of the world is established; his undertakings endure, and all people follow him, making it a shared endeavor, which is the highest form 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。陰，純陰者也，雖盛衰之無盡窮也，故為治之主焉，為君道焉。在於四時而消息則迭興，而未始相離也。陽極則陰生其中，陰極則陽復其中，至於交會，則有進退之事。陽勝陰，理固然也。陰勝陽，悖之道也，故稱陰老而乾戰焉。堅氷之至也，陰之盛，陽憚而疑，故戰也。勿以陰盛而謂之無陽乎，陽潛而運，乃在中也。慮其將來，疑於無陽也，故稱龍焉。外由陰也，故類稱血焉。戰而兩傷，故云玄黃之雜色也。

The Wenyan Transmission says: When yin becomes strong enough to be equal to yang, there must be a struggle. Because people suspect that yang has already disappeared at this time, so it is specially called "dragon"; also because yin has not yet completely separated from its own kind, it is called "blood." The term "xuanhuang" refers to the mixture of the color of heaven and the color of earth, where heaven is dark blue and earth is yellow. The commentator explains: The hexagram Kun is purely yin. The alternation of the rise and decline of yin and yang has no end, and yang is the sovereign, the way of the ruler. In terms of the four seasons, the decline and growth of yin and yang alternate, never separating from each other: when yang reaches its peak, yin begins to sprout within it; when yin reaches its peak, yang returns within it. When the two meet, there is a struggle of advance and retreat. Yang overcoming yin is natural; yin overcoming yang is a disorderly way, so it is said that yin has aged and the Qian comes to struggle with it. When hard ice comes, it is the time when yin is at its peak, yang hesitates and suspects, thus leading to a struggle. Do not think that yang has disappeared just because yin is strong; yang is merely hidden and moving, actually existing within. Because there is a fear that in the future people may think that yang has already disappeared, so it is called "dragon." While the external manifestation is still dominated by yin, so it is called "blood" according to its kind. When there is a struggle, both sides suffer, so the blood that flows is of the mixed color of xuanhuang.

震下坎上。屯，元亨利貞，勿用有攸往，利建侯。象曰：屯剛柔始交而難生，動乎險中，大亨貞。雷雨之動滿盈，天造草昧，宜建侯而不寧。剛生於柔，動在險中，屯也。天地之道，交而生物；君民之道，交而生事。物者得治後生也，事者經之而後遂也。難而營之，動於險中而獲於大通以正也，非智者不能善其道也。陽震，春四時之首也。雷雨動而滿盈，造物之始也，猶除草而為居也，始於冥昧未見也。險在於前矣，何所往哉。安而立已，勤而力民，協其力也。

The hexagram Zun has the trigram Zhen below and Kan above. The hexagram statement says: Zun possesses the four virtues of originality, prosperity, benefit, and uprightness, and it is not advisable to move forward, but rather to bestow fiefs upon princes. The commentary on the judgment says: Zun represents the initial union of yang and yin, which brings about difficulty. In a dangerous situation, great success is achieved by maintaining uprightness. The movement of thunder and rain fills the heavens and earth, and at the beginning of creation, when the world was still in a state of chaos and darkness, it is appropriate to bestow fiefs upon princes and not to indulge in ease. Commentators explain: yang arises from yin, and action occurs amidst danger, which is the nature of Zun. When heaven and earth interact, all things come into being; when the ruler and the people interact, governance is established. All things must first be cultivated before they can grow, and affairs must first be planned before they can be completed. By working through difficulty and acting in danger, one achieves great success and maintains uprightness. Only a wise person can properly follow this path. Zhen belongs to yang and represents spring, the first season of the four. The movement of thunder and rain filling the heavens and earth marks the beginning of creation, just as one must first remove weeds before building a house, and everything begins in a state of darkness and confusion. At this moment, danger is right before us; where else can we go? We can only settle down, establish ourselves, work diligently for the people, and coordinate the strength of all.

象曰：雲雷屯，君子以經綸。云，畜雨者也。雷，下震之，將降而滿盈也。君子務時經綸而可大也。初九，盤桓，利居貞，利建侯。象曰：雖盤桓，志行正也，以貴下賤，大得民也。剛居屯初，造化經始之時也。險在前，民思其安也。君子知其時而不決進，故盤桓於下，居所用正，正則民安；歸下，則眾所服，故動於下，建侯封也。

The Image Commentary says: Clouds above and thunder below, this is the hexagram Zun. The gentleman takes this as a model for initiating and managing affairs. The commentator explains: Clouds are gathering rain, and thunder below causes the rain to fall and fill the heavens and earth. The gentleman seizes this moment to initiate and manage affairs, thus achieving great success. The line statement of Chou Ji says: Wandering without advancing, it is appropriate to remain in a stable position and to establish feudal lords. The Image Commentary says: Although he is wandering without advancing, his mind is proceeding along the right path; he is in a high position but humbly placed below, thus winning the people's support. The commentator explains: A yang line in the beginning of Zun is precisely the time when the creative force begins to initiate affairs. Difficulties lie ahead, and the people are longing for peace. The gentleman knows the time is not yet ripe and does not rashly advance, so he remains in a lower position. His position is on the right path, so the people are at peace; he is willing to be in a lower position, so the people obey. Therefore, his actions in the lower position are to establish feudal lords.

六二，屯如邅如，乘馬班如，匪？婚媾，女子貞不字，十年乃字。象曰：六二之難，乘剛也。十年乃字，反常也。陰者，依陽而成也，況當此屯時，欲進應五。雖至於乘馬班如，裝飾器備而不可往者，乘初之?也。極數之變以待會終，得其依者，守中執志之正也。

The Line Statement of the Second Line says: It is difficult to move forward and one hesitates, riding a horse and circling around, the coming is not the right one, but a suitor; the woman remains steadfast and does not agree to marriage, and after ten years she finally agrees. The Image Commentary says: The difficulty of the Second Line is because it is above a strong line; the woman agrees to marriage after ten years, because the matter returns to the normal course. The commentator explains: Yin relies on Yang to achieve success, especially during the time of difficulty, it wishes to ascend and respond to the Nine in the Fifth. However, even though the chariot and horses are prepared and fully decorated, it still cannot go forward, because it is above the Initial Nine. It pushes the number to its limit in order to wait for the day of meeting, in the end it still obtains the person it relies on, relying on its holding the 'center' position and maintaining the correctness of its inner will.

六三，即鹿無虞，惟入于林中。君子幾不如舍，往吝。象曰：即鹿無虞，以從禽也。君子舍之，往吝，窮也。逺於陽，欲依於五，五與二也。將來得乎？是無謀度器備以從禽也，故獲於林中。君子知幾不如舍之，往則吝也。

The Line Statement of the third line says: Pursuing a wild deer without a forest official to guide the way, one will only end up getting lost in the woods. A gentleman, upon seeing the signs, would not persist but rather abandon it; if one insists on going forward, there will be difficulties. The Image Commentary says: Pursuing a deer without a guide is an example of excessive desire for game; a gentleman abandons it because proceeding further will lead to difficulties and a dead end. The commentator explains: The third line is distant from the yang line, wanting to rely on the fifth line. However, the fifth line is responding to the second line. Can what it desires be obtained? This is like pursuing game without planning or equipment, thus ending up trapped in the woods. A gentleman recognizes the signs and decides to abandon it; if one insists on proceeding, one will encounter difficulties.

六四，乘馬班如，求婚媾，往吉，無不利。象曰：求而往，明也。時之屯，陰求陽之深也。之其應者，皆乘馬備飾而待於行，兩意求之而遂往，明得其情，吉無不利也。

The Line Statement of the Fourth Line says: riding on a horse going back and forth, going to propose marriage, going forward is auspicious, there is no disadvantage. The Image Commentary says: going forward with a purpose is wise. The commentator explains: at the time of difficulty and obstruction, the desire of the yin to seek the yang is especially urgent. Going forward to the corresponding party, both sides have prepared carriages and horses, decorated and ready to set off, each side has the intention, so they go forward. This is understanding the other's intention, hence auspicious and no disadvantage.

九五，屯其膏，小貞吉，大貞凶。象曰：屯其膏，施未光也。屯動於險中，非常之時也，有非常之才而後可以濟之矣。五守中，而獨應，無膏澤以及天下也。小以自守可也，將以大正，凶之道也，施豈光乎。上六，乘馬班如，泣血漣如。象曰：泣血漣如，何可長也。屯難而後者也，以柔居極，屯道窮也。乘馬班如，將何行乎，故泣血漣如，凶可知也，不能久也。

The line statement of the fifth line says: To accumulate grace without releasing it, is auspicious in small matters when maintaining uprightness, but ominous in great matters when maintaining uprightness. The image commentary says: To accumulate grace is to indicate that giving is not yet extensive enough. The commentator explains:屯 represents action in a perilous situation, which belongs to an extraordinary period, requiring extraordinary ability to overcome difficulties. Although the fifth line holds the position of 'center,' it only corresponds with the second line, and does not spread its grace throughout the world. At this time, it is appropriate to maintain self-restraint in small matters, but if it seeks to accomplish great rectification, it will invite misfortune. How can its giving be considered extensive? The line statement of the sixth line at the top says: Riding horses in circles, crying with tears like blood flowing continuously. The image commentary says: Crying with tears like blood, how can this last long? The commentator explains: The sixth line at the top is the last line of the difficult situation of屯. With a weak nature occupying the top of the hexagram, the path of屯 has reached its end. Although carriages and horses are prepared, they can only circle in place, where else can one go? Therefore, crying with tears like blood, misfortune is evident, and this situation cannot last long.

坎下艮上。蒙，亨。匪我求童蒙，童蒙求我。初筮告，再三瀆，瀆則不告，利貞。彖曰：蒙，山下有險，險而止，蒙。蒙，亨，以亨行時中也。匪我求童蒙，童蒙求我，志應也。初筮告，以剛中也。再三瀆，瀆則不告，瀆蒙也。蒙以養正，聖功也。山下有險而止，昧於所從，蒙也。夫知昧而求決者，通之道也。決而當於時，適於中道，乃行也亨。蒙之理，非求我也，求我，蒙不能明也，待蒙求我，志應而後發也。告者精意而上請也，初志乎決，剛中求辨於理，故來告也。至於再三，則或多矣，瀆蒙者也，其肯告乎？蒙者，無知也，以其不知以養其所知。亨蒙之道，乃聖功利而正者也。

The hexagram "Meng" has the lower trigram Kan (Water) and the upper trigram Gen (Mountain). The hexagram statement says: "Meng is smooth." It is not I who seeks the ignorant child, but the ignorant child who seeks me. If he asks once, I will tell him; if he keeps asking again and again, it is a violation, and if it is a violation, I will not tell him. It is appropriate to maintain the correct path. The commentary on the judgment says: "Meng means mountain beneath danger. Meeting danger and stopping, this is Meng. Meng is smooth because it acts in a smooth way and conforms to the middle path of the time. It is not I who seeks the ignorant child, but the ignorant child who seeks me. This is the mutual harmony of the hearts of both. If he asks once, I will tell him, because nine two is yang and resides in the center. If he keeps asking again and again, it is a violation, and if it is a violation, I will not tell him, because that is a violation of the act of启蒙. Using the state of ignorance to cultivate purity, this is the achievement of the sage's deeds. The commentator explains: "There is danger beneath the mountain, and one can only stop, being confused about where to go. This is Meng. Knowing one's confusion and seeking a decision, this is the way to reach smoothness. A decision that conforms to the right time and hits the middle path, once carried out, becomes smooth. The principle of启蒙 does not lie in me seeking others; if I were to seek others, the ignorant would not understand. One must wait for the ignorant to seek me, and only after our hearts are in harmony will I enlighten him. Those who seek must be sincere and focused in their inquiries. They initially set their minds on seeking a decision, and turn to a yang and central person to seek the analysis of matters, so they come to seek. As for asking a second or third time, it is excessive, and that is a violation of the act of启蒙. Who would then tell him? The ignorant are originally without knowledge; they must be cultivated from their present ignorance to their future knowledge. The path that leads the ignorant to understanding is the achievement of the sage's deeds, both beneficial and proper."

象曰：山下出泉，蒙。君子以果行育德。水泉出，而未通止所也。德不博不能及於物，淺學之蒙也。君子以之克己而果行，廣學以育德而後能通也。初六，發蒙，利用刑人，用說桎梏，以往吝。象曰：利用刑人，以正法也。承於陽而發蒙也。陰奉陽而始明，全德以及物也。刑者失而後治之道也。雖陰至明可以刑人，而說桎梏正法而已，長用之，則吝也。

The Image Commentary says: Mountains below with spring water flowing out, this is the hexagram of蒙 (Meng). The gentleman takes inspiration from this, acting decisively to cultivate virtue. The commentator explains: Spring water just emerging, not yet finding a path and remaining in its original place; virtue not being extensive cannot benefit all things, which is like a state of ignorance and shallow learning. The gentleman thus restrains himself and acts decisively, widely studying to cultivate virtue, only then can he achieve success. The line statement of the initial line says: To enlighten the ignorant, it is appropriate to apply punishment to people, and also appropriate to remove their fetters; if one continues in this way, there will be difficulties. The Image Commentary says: It is appropriate to apply punishment to people in order to establish the law. The commentator explains: The initial line is supported by the yang line above and thus begins to be enlightened. Yin follows yang and begins to understand principles, then progresses to perfect virtue and benefit others. Punishment is a means of governance used after mistakes have occurred. Although Yin has reached the point of being able to apply punishment to people, this is only to remove restraints and establish the law; relying on punishment for too long will lead to difficulties.

九二，包蒙吉，納婦吉，子克家。象曰：子克家，剛柔接也。陽剛也，明也。初奉之而求其辨，三附之而委其質，比初之蒙而無情繫於三，故吉也。居中而正配於五，婚姻之吉也。家道大者莫先於正夫婦也。居中貴而委身於卑，能接之以禮者也。子能克家，莫過是也。

The Line Statement for Nine in the Second says: Those who embrace ignorance will be auspicious, those who accept a wife will be auspicious, and the son will be able to shoulder the family responsibilities. The Image Commentary says: The son being able to shoulder the family responsibilities is because the strong and the gentle support each other. Commentators explain: Nine in the Second is a Yang line, representing strength, which is the wise and enlightened side. Initially, Six at the Beginning follows it and seeks it for clarification, and Six in the Third relies on it and entrusts itself to it. It is close to the ignorance of Six at the Beginning, but does not become emotionally attached to Six in the Third, hence the auspiciousness. It is in the central position of the Lower Trigram and properly matches with Six in the Fifth, which is auspicious for marriage. The great way of managing a household has nothing more important than maintaining proper relations between husband and wife. It is in the central position, of high status, yet is willing to entrust itself to the lower side, showing a person who treats others with propriety. The son being able to shoulder the family responsibilities is nothing better than this.

六三，勿用取女，見金夫，不有躬，無攸利。象曰：勿用取女，行不順也。乘於陽而說之，失位而不顧其應者，蒙也。不能自保而為不順，曷用娶之，無所利也。六四，困蒙，吝。象曰：困蒙之吝，獨逺實也。逺於陽也，困，何以明？守位而困，可惜者也。

The Line Statement of the third line says: Do not marry this woman, for she loses her self-control when she sees a wealthy man. Marrying her brings no benefit. The Image Commentary says: Do not marry this woman, because her behavior is not in accordance with the right path. The commentator explains: The third line is above the yang line and delights in it, but its position is improper, and it does not consider the appropriate connection with the upper nine. This is confusion. If she cannot even maintain herself and her behavior is not in order, why would one marry her? Marrying her brings no benefit. The Line Statement of the fourth line says: Being trapped in confusion, there is hardship. The Image Commentary says: Being trapped in confusion leads to hardship, because it is isolated from the yang substance. The commentator explains: The fourth line is farthest from the yang line, thus trapped, by what standard can it understand things? Holding to its position yet being trapped in hardship, this is very regrettable.

六五，童蒙，吉。象曰：童蒙之吉，順以巽也。陰蒙無知，童之道也。以柔德委順於二，而二剛巽之，居尊與能，得其為上之道，故吉也。上九，擊蒙，不利為?，利御?。象曰：利用御宼，上下順也。三已應也，茍恱於三，擊而取之，動不妄乾，為宼也，擊而歸之，應下以順上，保終無間，故利用宼也。

The Line Statement of the Fifth Line says: Like a child who is still innocent and ignorant, it is auspicious. The Image Commentary says: The reason why the childlike state is auspicious is because it is gentle and humble. The commentator explains: A yin line that is innocent and ignorant, just like a child, is characterized by its lack of knowledge. The Fifth Line, with its gentle and humble virtue, entrusts itself to the Second Line, which is yang and willing to be humble. The Fifth Line, although in a position of honor, entrusts itself to a capable person, thus following the proper way of those in superior positions, hence it is auspicious. The Line Statement of the Top Nine says: To govern the innocent state by force is not suitable for oneself to act, but is suitable for defense. The Image Commentary says: It is suitable for defending against bandits because both above and below are in harmony. The commentator explains: The Third Line originally corresponds with the Top Nine. If the Top Nine desires the flattery of the Third Line and attacks it forcefully to take it by force, such action would become reckless disturbance, and the Top Nine would himself become a bandit. It should be to repel bandits and make them submit. By harmonizing with the Third Line below and obeying the order above, it can preserve the final outcome and have no discord between them. Therefore, it is suitable for dealing with bandits.

乾下坎上。需，有孚光，亨貞吉，利涉大川。彖曰：需，須也，險在前也，剛健而不陷其義，不困窮矣。需有孚光，亨貞吉，位乎天位以正中也。利涉大川，往有功也。需，待也。剛居於尊，安於險之道也。能制下，健以為用，君子待命而已，不可自任，則剛健終不陷也。君子觀其為而動之，其義豈窮哉。五以險德而位於天，雖非坦道，強毅而制下也，剛中而有孚也。獲剛健之臣而不敢不說，則不勞而待其功矣。故光通而貞吉，復何險之有哉，是以利涉大川，而無險不濟也。文王君人也，得九五之位；仲尼位下也，居君子之事。合兩而待之，則上待下之能，下待上之命。觀是需之情可見矣。

The hexagram Need has the lower trigram Qian (Heaven) and the upper trigram Kan (Water). The hexagram statement says: Need requires sincerity and brightness, and it is favorable to maintain uprightness, suitable for crossing a great river. The commentary on the judgment says: Need means waiting, with danger ahead; the strong and vigorous will not fall into peril, and in terms of meaning, it will not reach a state of distress. Need requires sincerity and brightness, and it is favorable to maintain uprightness and bring good fortune, because the nine in the fifth is in the position of heaven and is upright in the center. It is suitable for crossing a great river, meaning that going forward will bring merit. Commentators explain that need means waiting. A yang line in a position of honor is the way to remain safe in peril. It can control the lower, using the strong and vigorous as a resource; a gentleman should only wait for the command of the sovereign, not act on his own, so the strong and vigorous will not fall. A gentleman observes the direction of affairs before acting, so in terms of meaning, how could he reach a state of exhaustion? The nine in the fifth, with the virtue of peril, is in the position of heaven, though the path is not smooth, yet can use his strength and firmness to control the lower. Yang in the center with sincerity, he gains the help of strong and vigorous ministers and does not need to act himself, thus waiting for their merit. Therefore, it is bright and favorable to maintain uprightness, how could there be any danger? Therefore, it is suitable to cross a great river, for even the most dangerous place can be crossed. King Wen of Zhou was a ruler governing people, and the nine in the fifth is his position; Confucius was in a lower position, doing what is proper for a gentleman. Combining these two aspects, the superior waits for the inferior to display ability, and the inferior waits for the superior to give orders. Observing this, the true meaning of the hexagram Need becomes clear.

象曰：雲上於天，需。君子以飲食宴樂。澤來矣，君子待命而不勞於慮，而得其治也，飲食宴樂而已。初九，需于郊，利用恆，無咎。象曰：需于郊，不犯難行也。利用恆，無咎，未失常也。郊逺者也，未履其位，行不犯難也。用其常不失其素矣。

The Image Commentary says: Clouds rising to the sky signify Need. The gentleman takes inspiration from this and enjoys feasting and revelry. The commentator explains: Rain is about to come, so the gentleman merely waits for the command and need not exert his mind or laboriously plan; governance will naturally succeed. At present, feasting and revelry are sufficient. The Line Statement of Chou Ji says: Waiting beyond the outskirts is appropriate, and there will be no mistake. The Image Commentary says: Waiting beyond the outskirts signifies not taking action in perilous circumstances; being appropriate in maintaining one's normal state without error means not losing one's usual measure. The commentator explains: The outskirts are a place far from danger, and Chou Ji has not yet reached a position of importance, so action does not involve risk. Maintaining one's normal state ensures not losing one's usual nature.

九二，需于沙，小有言，終吉。象曰：需于沙，衍在中也。雖小有言，以吉終也。行逺也，沙，邇乎水，剛履其位，敵對於五，五非敵也，可以待也。君子之道，無執也，與時而行也。得其中者，雖小有言，吉終而已矣。

The line statement of the second line says: waiting on sandy ground, with slight disputes, ultimately leads to good fortune. The image commentary says: waiting on sandy ground is because it is comfortably situated in the central position; although there are slight disputes, it ultimately ends in good fortune. The commentator explains: the second line has already moved quite far. Sandy ground is near water, and a yang line is on this position, in a corresponding and opposing relationship with the fifth line. However, the fifth line is not actually its enemy, so it can calmly wait. The way of the gentleman is to be flexible and act according to the situation. One who holds the central position, even if there are slight disputes, will ultimately end in good fortune.

九三，需于泥，致宼至。象曰：需于泥，災在外也。自我致宼，敬愼不敗也。上險可犯也。剛以在上，待命於泥，逼難而濡。難猶外矣，我致之而宼至，敬愼之，不敗也。六四，需于血，出自穴。象曰：需于血，順以聽也。剛險居上，而承之難，從事者也，動而見傷矣。坎陰處下，幽穴之物，而今升之，待陽之運而出，難也，則不可不順以聽之。

The line statement of nine three says: waiting in the mud, one invites bandits. The image commentary says: waiting in the mud, the calamity is still outside; it is oneself who invites the bandits, and as long as one is respectful and cautious, there will be no failure. The commentator explains: the danger above can be confronted. Nine three, with a yang line in the uppermost line of the lower trigram, is waiting in the mud for orders, already close to danger and getting wet. The danger is still outside, it is oneself who provokes it, so the bandits come; as long as one is respectful and cautious, there will be no failure. The line statement of six four says: waiting in the blood, emerging from the cave. The image commentary says: waiting in the blood, it is to be yielding and obedient. The commentator explains: both strength and danger are above, and six four must take on such difficulties and handle such matters, and any movement will cause injury. Kan is yin and originally in the lower position, it is something in the deep cave, now it has risen to the upper position, and must wait for the movement of yang to emerge, which is indeed difficult, so one cannot help but be yielding and obedient.

九五，需于酒食，貞吉。象曰：酒食貞吉，以中正也。剛德中正，施令而治者也。治事已獲眾之奉，待其酒食而已。上六，入于穴，有不速之客，三人來，敬之，終吉。象曰：不速之客來，敬之，終吉。雖不當位，未大失也。需坎上也，道之終則反覆也，入于穴矣。乾覆其上，三爻來而不假待也。知道之終能固其所，而敬為主，雖不得其位能吉其終也。

The line statement of the fifth line says: waiting in the midst of wine and food, maintaining uprightness brings good fortune. The image commentary says: waiting in the midst of wine and food and maintaining uprightness brings good fortune because it is in the center and uprightness is achieved. The commentator explains: the fifth line has the virtue of yang and is in the center and uprightness, which is the person who issues commands and carries out governance. Affairs have already been completed and he has the support of the people, so the remaining thing is to enjoy wine and food. The line statement of the sixth line above says: falling into a cave, three uninvited guests arrive, treating them with respect, ultimately bringing good fortune. The image commentary says: uninvited guests arrive, treating them with respect, ultimately bringing good fortune; although the position is not appropriate, there is no great loss. The commentator explains: in the hexagram of Need, the trigram Kan is above, and when the path reaches its end, it turns back, so it is said to fall into a cave. The trigram Qian is above, and the three yang lines below come of their own accord, without needing to wait. The sixth line understands the principle that when the path reaches its end, it turns back, can stabilize its position, and treats with respect, so although it has not obtained the appropriate position, it still brings about a favorable outcome.

坎下乾上。訟，有孚，窒惕，中吉，終凶。利見大人，不利涉大川。彖曰：訟上剛下險，險而健訟。訟有孚，窒惕，中吉，剛來而得中也。終凶，訟不可成也。利見大人，尚中正也。不利涉大川，入于淵也。君子知微、知彰、知柔、知剛，能盡物之情也。訟之者，其昧於先乎！兩其情，則上剛而下險；兼其象，則中心險而行健，得無訟乎。訟之所由，興於二也，內剛險也。居中，理可信也；不中，塞也。上健可懼也，直可申也，故中吉。人不與訟也，故終凶。大人志尚中正者，利而見之辨也。陷於下矣，又好爭焉，故可涉於險也。

The hexagram "Strife" has the lower trigram Kan (Water) and the upper trigram Qian (Heaven). The hexagram statement says: Strife with sincerity meets obstruction, with caution in the heart; stopping halfway brings good fortune, but striving to the end brings misfortune. It is favorable to meet a great person, but unfavorable to cross a great river. The commentary on the judgment says: The upper trigram is strong and vigorous, the lower trigram is dangerous and treacherous. Being both dangerous and strong, it leads to strife. Strife with sincerity meets obstruction and with caution in the heart, and stopping halfway brings good fortune, because the second line is a strong yang line that has descended and occupies the central position. Striving to the end brings misfortune, meaning that strife should not be pursued for a resolution. Favorable to meeting a great person is because it values the middle and uprightness. Unfavorable to crossing a great river is because it leads to falling into the abyss. The commentator explains: A gentleman understands both subtle and obvious matters, both softness and strength, and can fully grasp the actual situation. Those who go to court are probably confused beforehand. From the situation of both sides, the upper is strong and the lower is treacherous; when viewed as a whole, the inner nature is treacherous and the actions are strong, so how could strife not arise? The cause of strife comes from the second line, which is in the inner trigram and is both strong and treacherous. It occupies the central position, so its reasoning can be trusted; once it does not occupy the central position, it meets obstruction. The upper trigram Qian is strong and formidable, and it itself has the right to argue, so stopping halfway brings good fortune. Others do not wish to accompany him in fighting the case to the end, so striving to the end brings misfortune. A great person is one who values uprightness and the middle, so meeting him and asking him to clarify the right and wrong is beneficial. As for those who have already fallen into the lower position and enjoy strife, they would still want to venture into danger.

象曰：天與水違行，訟。君子以作事謀始。相違而與處事，訟之象也。君子見其未著，防其未形，則逺訟也。初六，不永所事，小有言，終吉。象曰：不永所事，訟不可長也。雖小有言，其辨明也。柔非勇於訟也，上迫而至訟。訟初有言，辨明而通，其志不長，其訟得於終吉之道也。訟之長，凶之咎也，其吉於初已乎。

The Image Commentary says: Heaven turns westward, water flows eastward, they move in opposite directions, thus there is litigation; the gentleman takes this as a model, and plans thoroughly before taking action. The commentator explains: they move apart yet coexist in the same situation, which is the image of litigation. The gentleman perceives this before the matter becomes evident, and prevents it before it takes shape, thus avoiding litigation. The Line Statement for the first line says: not prolonging the dispute, slight words exchanged, ultimately leading to good fortune. The Image Commentary says: not prolonging the dispute is because litigation cannot last long; although there is slight argument, the right and wrong have been clarified. The commentator explains: the weak and initial line is not someone who eagerly seeks litigation, but is forced into it by those above. At the beginning of litigation there is slight argument, but once the right and wrong are clear, the matter is resolved. It had no intention of prolonging the dispute, so its litigation ends in good fortune. Prolonging litigation brings misfortune, and its good fortune is probably due to stopping at the beginning.

九二，不克訟，歸而逋，其邑人三百戶，無眚。象曰：不克訟，歸逋，竄也。自下訟上，患至掇也。為下訟上，訟可得乎，自貽其患也。不可而退，還竄其邑，自守其寡，不敢上敵，猶無眚也。

The Line Statement of Nine in the Second says: The lawsuit cannot be won, so he returns to hide and avoid, his territory being only three hundred households, thus there will be no calamity. The Image Commentary says: The lawsuit cannot be won, so he returns to hide, this is fleeing; to contend with the superior in a lower position, brings disaster as easily as reaching out to pick something up. The commentator explains: To be in a lower position and contend with a superior, can the lawsuit be won? That would be inviting disaster. Knowing it is not feasible, he withdraws and returns to his territory to hide, content with his modest and weak position, not daring to contend with above again, thus there is no calamity.

六三，食舊德，貞厲，終吉。或從王事，無成。象曰：食舊德，從上吉也。處下之上，從乎剛陽，而訟通矣，食其德矣。乘剛而待之，危也。從上得附，故終吉矣。夫以柔附上，非聽其訟，亦為上忤矣。故至有命，則行之不敢自成也。夫不爭於外者，善矣夫。

The third line statement says: Enjoy the old salary and virtue, remain upright and be aware of danger, and ultimately it is auspicious. Perhaps follow the king in doing things, but do not take credit for success. The Image Commentary says: Enjoy the old virtue, and follow the superior one to be auspicious. The commentator explains: The sixth line is at the top of the lower trigram, following the yang line, so contention is resolved and it can enjoy the old virtue. However, it is above the yang line and needs to wait for the other party, thus in a dangerous situation; because it follows the superior and gains support, it is ultimately auspicious. A weak person relying on the superior, if not obedient to his judgment, will be regarded as rebellious by the superior. Therefore, once there is an order, it acts accordingly without claiming credit for success. One who does not contend with others outside is indeed good.

九四，不克訟，復即命渝，安貞吉。象曰：復即命，渝安貞，不失也。三柔附我，故我不能敵，初之訟也。以就三之命，變其訟之應也。安貞而吉，何所失哉。九五，訟元吉。象曰：訟元吉，以中正也。中正上行，雖訟而吉大也。上九，或錫之鞶帶，終朝三褫之。象曰：以訟受服，亦不足敬也。剛居訟，終能訟而得其終也。專攻得其非，上或賞也。三脫其服，象褫疾也。

The line statement for the fourth line says: litigation is not successful, but turning back and following the command of the sovereign, maintaining a proper and upright position brings good fortune. The image commentary says: turning back and following the command of the sovereign, changing one's position in the litigation and maintaining a proper and upright position brings no loss. The commentator explains: the six in the third line is gentle and attached to me, so I have no need to oppose it; the dispute was originally started by the six at the beginning. The nine in the fourth line follows the command received by the six in the third line, changes its position in the litigation, maintains a proper and upright position and thus gains good fortune; what could be lost then? The line statement for the fifth line says: litigation leads to great good fortune. The image commentary says: litigation leads to great good fortune because it is in the center and upright. The commentator explains: the nine in the fifth line is in the center and upright, and acts in a superior position. Although it is in the midst of litigation, the good fortune is great. The line statement for the top line says: perhaps it is rewarded with a wide sash, but within a single morning it is stripped away three times. The image commentary says: the clothing obtained through litigation is not worth respecting. The commentator explains: the nine at the top, being yang and at the end of the hexagram of litigation, ultimately brings the litigation to a conclusion. It constantly criticizes, pointing out the faults of the other party; perhaps the superior will reward it. But within a single morning, it is stripped of the reward three times, just as the loss comes quickly and urgently.

坎下坤上。師，貞，丈人吉，無咎。彖曰：師，眾也。貞，正也。能以眾正，可以王矣。剛中而應，行險而順，以此毒天下，而民從之，吉。又何咎矣。五天位也，而以非陽居之，或有戰爭之事。二剛陽也，而能正眾，可崇任之，佐其尊而臣也，文人之謂。居中而奉，行險而順，以殺上。殺毒其人，而人從也。專其命，咎，則吉復大矣，又何咎焉。

The hexagram "Military Campaign" has the lower trigram Kan (Water) and the upper trigram Kun (Earth). The hexagram statement says: "Military campaign, it is appropriate to maintain correctness. If led by an experienced and cautious elder, it will be auspicious and without fault." The commentary on the judgment says: "Military campaign refers to the people; 'zheng' means correctness. If the people are used to carry out correctness, they can rule the world. Nine Two is a yang line in the center and corresponds with Six Five. In a dangerous situation, it acts in accordance with the right path. By using this method to govern the world, the people still follow him, so it is auspicious, and where is there fault?" The commentator explains: Six Five is the position of the Son of Heaven, but it is occupied by a yin line, so there may be warfare. Nine Two is a yang line, and it can correct the people. It can be honored and appointed, to assist the superior position and act as a minister. This is what the hexagram statement refers to as "the elder man" (this book says "the literary man"). He is in the central position of the lower trigram and carries out the commands of the sovereign. In a dangerous situation, he acts in accordance with the right path, and by this he carries out punishment. Although punishment harms some people, they still follow him. He alone holds the military command, which by reason should bring fault, yet it results in great auspiciousness, and where is there fault at all?

象曰：地中有水，師。君子以容民畜眾。地中有水，故能有得其潤，而保其廣地之用也，蓋象乎君子也。則能得其情而獲其治道，出於民也。故君子以容而畜之，顯仁以藏用也。

The Image Commentary says: The earth contains water, which is the symbol of the army. The gentleman takes this as a model, thus being able to accommodate the people and nurture the masses. The commentator explains: Because the earth contains water, it can receive the nourishment of water and thus preserve the usefulness of the vast land. This is probably the symbol of the gentleman. The gentleman can understand the people's conditions and find the way of governance, for this way of governance originates from the people. Therefore, the gentleman uses the method of accommodation to nurture them, displaying benevolence and concealing his actions.

初六，師出以律，否臧凶。象曰：師出以律，失律，凶也。春秋傳言：執事順成為臧，逆為否。理有必然之勝者，師出而謀合之，為臧，乃其律也；失之，是以凶也。夫律者，軍事之命也。師之興，主君不能親之，是以授其命而不授其事，名曰專征，此古師之道也。軍志曰：軍之所承於君者，師之可戰，君曰無戰，必戰可也；師不可戰，君曰戰之，無戰可也。故進不求其名，退不避其罪，本乎社稷之衛也。或以聽君主之制為律，豈足是哉。愼諸，其在授人以律乎。

The line statement for the first line says: When sending troops into battle, they must be governed by law and discipline; if they are not properly managed, there will be danger. The image commentary says: When sending troops into battle, they must be governed by law and discipline; if they lose the law and discipline, there will be danger. Commentators explain that the *Zuo Zhuan* says that doing things in accordance with reason and achieving success is called "臧" (Zang), while acting against reason is called "否" (Pu). If there is a sure chance of victory and the plan for battle aligns with this, then it is "臧," which refers to the law and discipline. If this is lost, then there will be danger. The term "律" refers to military orders. When the army is raised, the sovereign cannot personally lead it, so he only grants the general the authority to issue orders without interfering in specific military affairs. This is called "专征" (Zhuang Zheng), which is the ancient way of waging war. The *Jun Zhi* says: The army receives from the sovereign only the great command; if the army is capable of fighting, even if the sovereign says not to fight, it can still fight; if the army is not capable of fighting, even if the sovereign says to fight, it can still refrain. Therefore, advancing in battle is not for the sake of reputation, and retreating is not to avoid blame; the fundamental purpose is to protect the state. Some people take blind obedience to the sovereign's control as "律," which is far from sufficient. Be cautious, for the key lies in who is entrusted with the authority to issue orders.

九二，在師中，吉，無咎。王三錫命。象曰：在師中，吉，承天寵也。王三錫命，懷萬邦也。剛中而應，行險而順，受命而能正眾也，吉何咎哉。王者以天下為心，用兵非以怒也，平之非喜殺也。三錫命非私也，安萬邦而已矣。

Nine Two Line Statement says: Being in the army yet maintaining the middle path brings good fortune, without error, and the king issues many rewards. The Image Commentary says: Being in the army yet maintaining the middle path brings good fortune, for it receives the grace of heaven; the king issuing many rewards is to pacify the myriad states. The commentator explains: Nine Two, a yang line in the middle, corresponds with Six Five. In a dangerous situation, it acts in harmony, accepts the king's command and rectifies the people, thus bringing good fortune; where could there be error? The sovereign has the world in his heart; warfare is not out of anger, and quelling disorder is not for the love of killing. Issuing many rewards is not from personal intent, but merely to ensure peace among the myriad states.

六三，師或輿尸，凶。象曰：師或輿尸，大無功也。師之出也，任於一人，剛中者也。多則或矣，非其任也。何功之有，吉？二剛也，而以陰柔乘其上，是兼其領也，輿師之凶也，宜哉。無君上之命，則免矣，故曰或也。

The Line Statement of the third line says: The army may return with chariots carrying corpses, which is ominous. The Image Commentary says: The army returning with chariots carrying corpses indicates great lack of merit. Commentators explain that when the army goes to war, it should rely on one person, that is, the yang line in the second position, nine two. When there are many commanders, there arises an ambiguous situation expressed by 'perhaps,' which is not the responsibility of that line. How can there be any merit or auspiciousness then? Nine two is a yang line, but six three, with its yin and flexible nature, is above it, as if taking over the authority of command. The ominous situation of the army returning with corpses is thus inevitable. If this is done without the command of the sovereign, it would be even worse. Hence, the Line Statement uses the word 'perhaps.'

六四，師左次，無咎。象曰：左次，無咎，未失常也。左者不用之地，待其師命而已，未失常也。六五，田有禽，利執言，無咎。長子帥師，弟子輿尸，貞凶。象曰：長子帥師，以中行也。弟子輿尸，使不當也。居尊雖柔，待而有獲也。何以利乎，柔不能臨眾也。執命而授德人，則無咎矣。二剛中而繼體於五，其長子乎。命授一人，帥師可也。三柔弟子也，命不可二也，其輿尸也。

The Line Statement of the Fourth Line says: The army retreats to the left, without fault. The Image Commentary says: Retreating to the left without fault means not losing the proper course. The commentator explains: The left is the position not engaged in battle, merely waiting for orders, and thus not losing the proper course. The Line Statement of the Fifth Line says: There are wild animals causing harm in the fields; it is appropriate to capture and punish them, without fault. It is appropriate to have the eldest son lead the army, but if the younger sons are involved together, they will return with corpses, and even the righteous path will be dangerous. The Image Commentary says: The eldest son leads the army because he follows the middle path; the younger sons returning with corpses is due to improper appointment. The commentator explains: The Fifth Line holds a high position but is weak in nature, and must wait to gain benefits. By what means can it gain advantage? Weakness cannot personally lead the people; only by holding the authority and entrusting it to the virtuous can there be no fault. The Second Line is strong and centered, and is below supporting the correct nature of the Fifth Line, which is called the 'eldest son.' Giving military command to one person is acceptable. The Third Line is weak, belonging to the category of 'younger sons'; military orders should not come from two sources, otherwise they will return with corpses.

上六，大君有命，開國承家，小人勿用。象曰：大君有命，以正功也。小人勿用，必亂邦也。師之終復於大君者，居天下而無私。故誓師曰：用命賞於祖，不用命戮於社。功存社稷之公也，天下共之。有開國而封之者，承家而食之者，此功之分也。王執而正之，非惠之私也。小人不原於天命，不足於貴位，故至亂邦。此易之終戒也，而失於用也。

The line statement of the sixth line at the top says: The Son of Heaven issues an edict, bestowing fiefs upon feudal lords and continuing the line of the great officials, but should not employ petty men. The image commentary says: The Son of Heaven issues an edict to determine merit; not employing petty men is because they will certainly disrupt the state. The commentator explains: When warfare has ended, everything returns to the Son of Heaven, because the Son of Heaven governs the world without private interests. Therefore, the Book of Documents, the Ganshi Section, records the oath for military campaigns saying: Those who obey orders will be rewarded in the ancestral temple; those who disobey will be executed at the earth altar. Merit is for preserving the state, this public instrument shared by all people. Some are granted states for their merit, some inherit their family's stipend for their merit, this is the difference in merit. The king holds this standard and corrects it, not treating favor as private giving. Petty men do not trace back to the mandate of heaven, and thus cannot bear honorable positions, hence they cause disruption to the state. This is the warning given by the Book of Changes at the end of the Army hexagram, yet people still make mistakes in employing people.

坤下坎上。比，吉，原筮元永貞，無咎，不寧方來，後夫凶。象曰：比，吉也。比，輔也，下順從也。原筮元永貞，無咎，以剛中也。不寧方來，上下應也。後夫凶，其道窮也。眾畏險，民咸其安也，輔其正而獲吉也。剛位於尊也，本其陽之德行，仁也。居中可以長正也，長正可以寧方也。筮而比之，亦何咎也，則不寧，輔而安矣。後夫道窮，雖求輔，凶也。

The hexagram "Comparison" has the lower trigram Kun (Earth) and the upper trigram Kan (Water). The hexagram statement says: Comparison is auspicious. When the divination results are examined, if one possesses the qualities of origin, longevity, and firmness, there will be no mistakes; even unstable states will come to submit, but the one who lags behind will be in danger. The commentary on the judgment says: Comparison is auspicious. Comparison means assistance; all the lower lines are in harmony with the nine in the fifth. When the divination is examined and one possesses origin, longevity, and firmness, thus having no mistakes, it is because the nine in the fifth is yang and occupies the center. Unstable states coming to submit is because of mutual correspondence between upper and lower; the one who lags behind is in danger because his path has reached its end. Commentators explain: people fear difficulties and hope for stability; only by assisting the one who is upright can one obtain auspiciousness. A yang line occupying a superior position, acting according to its yang virtue, is benevolence; occupying the center position, one can maintain correctness for a long time; maintaining correctness for a long time, one can bring peace to all directions. After divination, if one goes to assist him, how could there be any mistake? Thus, the originally unstable places, having received assistance, become stable. The one who lags behind has already reached the end of his path; even if he seeks assistance from others, it will still be dangerous.

象曰：地上有水，比。先王以建萬國，親諸侯。地載水而澤也，水得地而安也。下得上而寧也，上得下而位也。故先王建萬國和親諸侯，然後天下安也。初六，有孚比之，無咎。有孚盈缶，終來有他吉。象曰：比之初六，有他吉也。眾各保其所居也，能初以求比，是以吉也。知乎幾，辨乎微，為天下首。比必自誠信盈於素分也。素分盈，則主恩及，而他吉來矣。

The Image Commentary says: Water on the earth represents the principle of mutual affinity. The former kings took this as a model, and thus divided the land among myriad states and drew near to the feudal lords. The commentators explain that the earth holds water and forms a lake, and water can only be tranquil with the earth beneath it. The lower must have the upper to be secure, and the upper must have the lower to be established. Therefore, the former kings divided the land among myriad states and harmonized with the feudal lords, and thus the world became tranquil. The line statement of the initial line says: To approach others with sincerity, there will be no error; sincerity is full as a jar is full, and eventually there will be further good fortune. The Image Commentary says: The initial line of the Mutual Affinity hexagram will have further good fortune. The commentators explain that all people hold fast to their own places, and the initial line approaches others from the beginning, thus being auspicious. It understands the subtle signs and discerns the minute details, thus becoming the leader of the people. To approach others, one must begin with oneself, and sincerity must be full within one's proper role; when one's proper role is fulfilled, the ruler's grace will reach him, and further good fortune will follow.

六二，比之自內，貞吉。象曰：比之自內，不自失也。為五內比，應而相合，承其私也，為眾所覩也。能自守中正，故保其吉也。六三，比之匪人。象曰：比之匪人，不亦傷乎。不正，不能辨其去就，而輔於上，無首也。可比非其人乎，不亦傷矣。六四，外比之，貞吉。象曰：外比於賢，以從上也。比於尊，剛承上，輔賢，得正，吉也。

The Line Statement for the second line says: To approach from within, maintaining uprightness brings auspiciousness. The Image Commentary says: To approach from within, is not to lose oneself. The commentator explains: The second line, located within the inner trigram, assists the fifth line. It corresponds with the fifth line and is in harmony with it, receiving the favor of the fifth line, which is observed by all. It maintains uprightness and thus preserves auspiciousness. The Line Statement for the third line says: Approaching the wrong person. The Image Commentary says: Approaching the wrong person, is not also very regrettable? The commentator explains: The third line is in an improper position and cannot distinguish who to leave and who to approach. Although it goes to assist above, it has no reliable place to return to. Approaching the wrong person, is not also very regrettable? The Line Statement for the fourth line says: To approach from outside, maintaining uprightness brings auspiciousness. The Image Commentary says: Approaching virtuous people outside, is to follow the superior. The commentator explains: The fourth line approaches the superior position, with its gentle and yielding nature, receiving the yang strength above, assisting the virtuous and thus attaining uprightness, hence auspiciousness.

九五，顯比，王用三驅，失前禽，邑人不誡，吉。象曰：顯比之吉，位正中也。舍逆取順，失前禽也。邑人不誡，上使中也。為天下王也，背之以來，皆吾人也，則可以安天下矣。獨守其中，而私其應，為眾所觀，非顯其私歟。疾其背，而愛其向也，則失其不來者矣。邑有家者也，私也，豈王者顯私也。偏其私，故邑人不誡，王所使之，然也。雖顯其吉，正其位而尊也。上六，比之無首，凶。象曰：比之無首，無所終也。無誠於附，道窮而比，戮斯及矣，何終哉。

The Line Statement of the Nine in the Fifth says: With brightness and sincerity, one draws close to the people. When the king hunts, he drives the animals from three sides but lets those that flee forward escape; he does not need to specially instruct the people in his territory, which brings good fortune. The Image Commentary says: Drawing close with brightness and sincerity brings good fortune because it is in the proper central position. Letting go of those who go against him and keeping those who are loyal, thus allowing the animals to escape in front; not needing to instruct the people in his territory is the result of the ruler guiding them to the middle path. The commentator explains: As the king of the world, anyone who turns back to him is his subject, thus he can stabilize the world. If he only clings to his own 'center' and favors those who align with him, this will be seen by others, which would not be showing private feelings openly. Hating those who go against him and loving those who come to him will cause him to lose those who have not yet come to him. The territory, being a place with family and property, inherently has private nature. How can the king openly show such private feelings? It is precisely because of partiality in private matters that the people in the territory do not need special instruction; this is the result of the king guiding them. Although he displays the way of drawing close and thus gains good fortune, it is because he is in the proper central position and is noble. The Line Statement of the Six at the Top says: Drawing close to others but without a leading place to return to, which is dangerous. The Image Commentary says: Drawing close without a place to return to will not have a good ending. The commentator explains: The Six at the Top has no sincere intention in drawing close to others. When the path is already blocked, he wants to draw close, and punishment will fall upon him, where can there be an ending?

乾下巽上。小畜，亨，密雲不雨，自我西郊。彖曰：小畜，柔得位，而上下應之，曰小畜。健而巽，剛中而志行，乃亨。密雲不雨，尚往也。自我西郊，施未行也。小畜，陰上得位，而陽皆應之也，柔畜剛也。大為小所畜，其畜不能全，小畜而已也。故健而巽，剛下柔也。剛居中，巽柔而從其畜，志得而後通也。雨者，陰陽和，陰行其道，則盛而為雨。小畜，志於上往也，自得其位而已。使陽而巽，其澤不足以下濟也，則密雲而不雨也。雲自西郊而東也，陰消而退未能行施也。小人來，居上位，非中正之德，君子無所承也，其何足光哉，不能畜君子之大也。

The hexagram Xiao Xu has the lower trigram Qian (Heaven) and the upper trigram Xun (Wind). The hexagram statement says: "Xiao Xu is smooth and unimpeded; thick clouds gather but no rain falls, the clouds come from the western suburbs." The commentary on the judgment says: "Xiao Xu refers to the yin lines being in proper positions and the five yang lines all responding to them, hence called Xiao Xu. It is strong and humble, with yang strength in the center and the will being carried out, thus it is smooth. Thick clouds without rain indicate that yang energy is still rising; clouds coming from the western suburbs indicate that the favor has not yet been extended. Commentators explain that Xiao Xu is when a yin line is on top and in the right position, with all the yang lines responding to it, which is the soft restraining the strong. The great is restrained by the small, but this restraint cannot be complete, only a small restraint. Therefore, being strong and humble means that yang strength is subordinated to the soft. Yang strength is in the center, and the soft and humble submit to its restraint, so the will is realized and then smoothness is achieved. The rain refers to the harmony of yin and yang, with yin following its proper course, and when the energy is full, it becomes rain. Xiao Xu is only advancing upward, but it has only obtained this position; it makes yang humble, so the favor is not sufficient to extend downward, hence thick clouds without rain. Clouds coming from the western suburbs to the east indicate that the yin energy is still retreating and has not yet been able to extend the rain. Small people have come to the upper position, lacking the virtue of being in the center and upright, and the gentleman has no one to rely on, how can there be great success? It is unable to restrain the gentleman's great virtue."

象曰：風行天上，小畜。君子以懿文德。風行天上，而不能畜大也。言行德之大也。文德者，德之小也。君子之道，無所備也。畜其文德，與時行也。初九，復自道，何其咎，吉。象曰：復自道，其義吉也。乾，本上也。三陽尚上也，應而歸焉。巽以行志，復自我道，何以咎哉，其義吉也。

The Image Commentary says: Wind moving across the heavens represents the hexagram of Small Accumulation. The gentleman takes this as a model to cultivate his cultural virtue. The commentator explains: Wind moving across the heavens yet fails to hold back great things. Speech and action belong to the great aspects of virtue, while cultural refinement belongs to the lesser aspects. The path of the gentleman encompasses all things. At this time, he cultivates his cultural virtue in accordance with the circumstances. The line statement of Chou Ji says: Returning to one's original path, where could there be a mistake? It is auspicious. The Image Commentary says: Returning to one's original path is in accordance with the principles and is auspicious. The commentator explains: Heaven originally belongs above, and the three yang lines in the lower trigram all aspire upward, corresponding and joining with the upper. It realizes its aspirations with humility, returning to its original path, where could there be a mistake? It is in accordance with the principles and is auspicious.

九二，牽復，吉。象曰：牽復在中，亦不自失也。志乎畜而不能全也。雖與我而非應，可以牽，而巽之自復其道，得時之中，故吉也。九三，輿說輻，夫妻反目。象曰：夫妻反目，不能正室也。陰之微，不能大畜，其亦已矣。故初應二，牽巽志而行，自復其道，至於三，斯極之矣。上飛制下，終於小畜，理固然也。思不能行，行脫其輻也。陽不制陰，夫不正室也。

The line statement for nine in the second says: being drawn back together, it is auspicious. The image commentary says: being drawn back and occupying the middle position, there is no loss of self. The commentator explains: six in the fourth has the intention to restrain the yang, but cannot restrain it completely. Although it is connected with me, it is not a corresponding line, so it can only draw me. I humbly return to my original path, which coincides with the middle way of the situation, hence auspicious. The line statement for nine in the third says: the spokes of the chariot fall off, and the husband and wife turn against each other. The image commentary says: husband and wife turning against each other is because the husband cannot properly manage the household. The commentator explains: the yin is weak and cannot restrain on a large scale, so it can only reach this point. Therefore, nine at the beginning corresponds with nine in the second, being drawn back with a humble mind, each returning to their original path; by the time it reaches nine in the third, this situation reaches its extreme. The upper six is above controlling the lower, ultimately only a small restraint, which is the natural way. Nine in the third wants to move but cannot, once it moves the spokes fall off; yang cannot subdue yin, which is the husband not properly managing the household.

六四，有孚，血去，惕出，無咎。象曰：有孚，惕出，上合志也。一陰也，而眾陽趨焉，非其所治者也，則懼其傷害矣。奉與五剛，誠信相與，近而相親，固也。尊而肅民，安也。何傷害惕懼之患哉，可無咎乎。

The Line Statement of the Fourth Line says: With sincere intentions, the calamity of bloodshed is removed, the feeling of caution is dispelled, and there is no mistake. The Image Commentary says: With sincere intentions and dispelling caution, it is because it aligns with the aspirations of the Nine in the Fifth. The commentator explains: The Fourth Line is the only yin line in the entire hexagram, and many yang lines are drawn toward it, which it cannot control, so it fears harm. It flatters and associates with the Yang line of the Nine in the Fifth, and they treat each other with sincerity, drawing close and forming a close relationship, thus making the connection firm. The Nine in the Fifth is noble and capable of governing the people, so the situation becomes stable. In such a case, how could there be harm or fear? Naturally, there is no mistake.

九五，有孚，攣如。富以其鄰。象曰：有孚，攣如，不獨富也。卦唯一陰，鄰而奉已，已亦交愛，有孚攣如，資貨與同，不獨自厚，巽而行志者也。

The Line Statement of Nine in the Fifth says: With sincere hearts, they are closely connected, and they share their wealth with their neighbors. The Image Commentary says: With sincere hearts and closely connected, they do not hoard wealth. The commentator explains: The entire hexagram has only one yin line, which is near Nine in the Fifth and serves it. Nine in the Fifth also returns love to it. They are closely connected with sincerity. Nine in the Fifth shares wealth with others, not only enriching themselves. This is a person who realizes their aspirations through humility.

上九，既雨既處，尚德載，婦貞厲。月幾望，君子征凶。象曰：既雨既處，德積載也。君子征凶，有所疑也。小畜，畜其餘未始於道，小不能畜，陽得行其志，上不可全無。下無所遂志，故其終焉。既雨，得行其道也；旣處安其所也。尚德載陽為所畜也，陰專於陽危之道也。月近望，陰盈盛也。君子征凶，陽疑而不敢進也。以爻語之，則得志；以體言之，則小畜。此言巽，陰之終而不繫於爻也。

The line statement of the topmost line says: The rain has already fallen and has now ceased, and it is at rest; upholding virtue and accumulating deeply, a woman clinging to this situation alone is in danger. The moon is nearly full, and a gentleman going out at this time is in peril. The image commentary says: The rain has fallen and then ceased, resting in place, this is the result of virtue being accumulated and carried; a gentleman going out is in peril because there is doubt in his heart. The commentator explains: What is being restrained in the hexagram of small accumulation is only the remainder, not from the fundamental way; the small one cannot restrain the great, and the yang will ultimately realize its will. It cannot achieve its will at the bottom, so it ends here at the topmost line. What is meant by 'the rain has already fallen' is that its way is finally put into practice; what is meant by 'has already settled' is that it is resting in its proper place. 'Upholding virtue and carrying' means that the yang is restrained by the yin; the yin alone taking hold of the yang is a dangerous way. The moon approaching fullness indicates that the yin is growing full. A gentleman going out is in peril because the yang has doubts and dares not move forward. In terms of the line position, it is successful; but in terms of the overall trend of the hexagram, it is still only small accumulation. Here it refers to the trigram of wind, which is the yin reaching its end, not attached to any particular line.

兌下乾上。履，虎尾不咥人，亨。彖曰：履，柔履剛也。說而應乎乾，是以履虎尾不咥人，亨。剛中正，履帝位而不疚，光明也。履，一陰而履於陽，為下之長，眾之趨焉，是以危而履虎尾也。語其上下，則下承上也；言其情，則說而奉於乾也。失其所履而全其所承，是以不咥人，亨。情之所歸，則三也，故以卦命之。其於履，則剛中正，履帝位而不疚，其義也。能制其度，得其光明也。陰者陽之求，而履之陽不競者，以陰失位而凶，陽抑其情而不亂上之正，而咸得其履也。

The Hexagram of "Footsteps" has the lower trigram Dui (Lake) and the upper trigram Qian (Heaven). The Hexagram Statement says: stepping on a tiger's tail, the tiger does not bite, hence success. The Commentary on the Judgment says: "Footsteps" refers to a soft element stepping on a hard one. Because the lower trigram is joyful and corresponds with the upper trigram Qian, it steps on the tiger's tail without being bitten, hence success. The line Nine in the Fifth is yang and occupies the central position, stepping on the imperial position with integrity and clarity. Commentators explain that the Hexagram of "Footsteps" has only one yin line stepping on yang lines. It is the elder of the lower trigram, and all lines are drawn to it, hence the situation is dangerous, like stepping on a tiger's tail. In terms of the relationship between upper and lower, it is the lower serving the upper; in terms of attitude, it is joyfully serving Qian. Although it steps on the wrong position, it maintains the service to the superior, hence the tiger does not bite and success is achieved. The emotion of the people is directed toward Six in the Third, hence the entire hexagram is named after it. As for the principle of "Footsteps," it is Nine in the Fifth, yang and occupying the central position, stepping on the imperial position with integrity, which is the righteous way of "Footsteps." It is able to establish laws and regulations, thus achieving brightness. Yin is what yang pursues, but in the Hexagram of "Footsteps," yang does not compete with it because yin is out of its proper position and brings danger. Yang restrains its desires and does not disturb the correct path of the superior, thus each line is in its proper position.

象曰：上天下澤，履。君子以辨上下、定民志。上天下澤，得其履也。君子辨賢、不肖而上下定之，則民無覬倖之望也。初九，素履，往，無咎。象曰：素履之往，獨行願也。履得其所履，吉也，過之則咎。以剛志而守下，不求其陰，進之不以為榮，獨履素行之節，是以無過咎也。

The Image Commentary says: Above is Heaven, below is Marsh, which is the hexagram of Progress. The gentleman takes this as a model to distinguish the proper roles of superior and inferior, and to stabilize the people's minds. The commentator explains: Heaven is above, Marsh is below, each occupying its proper position. The gentleman distinguishes who is virtuous and who is not, establishing the order between superior and inferior, so the people will not harbor improper hopes. The line statement of the first nine says: To act with sincerity and simplicity and proceed forward, there will be no error. The Image Commentary says: To act with sincerity and simplicity and proceed forward, is to carry out one's own will alone. The commentator explains: To occupy one's proper position is auspicious; to exceed one's proper position is an error. The first nine, with a strong and resolute mind, remains in the lower position, does not seek the yin line, does not regard advancement as honor, but only maintains the sincerity and simplicity of his conduct, hence there is no error.

九二，履道坦坦，幽人貞吉。象曰：幽人貞吉，中不自亂也。履不得其履，寧倡無僣。二以剛比柔，見利，不撓其志。居易幽退，履其所履，中正之吉也。

The Line Statement of Nine in the Second says: The path is smooth and wide, and the person who remains quiet and self-restrained maintains the right course and thus brings good fortune. The Image Commentary says: The person who remains quiet and self-restrained maintains the right course and thus brings good fortune, because he is in the center and his mind is not disturbed. The commentator explains: If one cannot step onto the proper position, it is better to remain self-restrained rather than overstep one's bounds. Nine in the Second, with its yang strength, is closely adjacent to the yin six in the third. Although it sees profit, it does not waver in its resolve. It remains in a peaceful, quiet, and yielding state, stepping onto its proper position, which is the good fortune of being centered and maintaining the right course.

六三，眇能視，跛能履，履虎尾，咥人，凶。武人為于大君。象曰：眇能視，不足以有明也。跛能履，不足以與行也。咥人之凶，位不當也。武人為于大君，志剛也。卦皆無諸陰，而三自以為己任。眇目能視，跛足能履，豈足恃哉。僣履非位，咥其冝也。而志擬於剛，欲為武人大君之行，凶之災也。

The line statement of the third line says: One eye is blind but can still see; one leg is lame but can still walk; stepping on a tiger's tail, the tiger bites, which is dangerous; this is the act of a brave warrior doing the task of a great ruler. The image commentary says: A single eye can see, but this is not enough to be called clear-sighted; a lame leg can walk, but this is not enough to walk with others. The danger of being bitten is because of being in the wrong position; a warrior doing the task of a great ruler is because his will is too rigid. The commentator explains: The entire hexagram has no other yao of yin, only this one yin yao, six three, which thinks that the whole hexagram's responsibility is on itself. How reliable is it that a single eye can see and a lame leg can walk? It steps onto a position that does not belong to it, so being bitten is inevitable. And its will is too eager to be like yang, wanting to do the action of a warrior as a great ruler, which is exactly the source of calamity.

九四，履虎尾，愬愬，終吉。象曰：愬愬終吉，志行也。三以不順，為眾同棄，而已近也，愼於難履者也。心懼不足相與，在乎守卑以承於上，為上所任。果獲其志得其終，吉也。

The statement of the fourth line says: Treading on a tiger's tail, being cautious and anxious, ultimately leads to good fortune. The Image Commentary says: Being cautious and anxious yet ultimately achieving good fortune, indicates that its aspirations are realized. The commentator explains: Six in the third, due to improper conduct, is rejected by all, and since it is closest to Nine in the fourth, Nine in the fourth is especially cautious in this difficult situation. It feels fear, thinking that Six in the third is not worth associating with, so it focuses on maintaining humility and serving above. Thus, it is appointed by those above. It indeed realizes its aspirations and attains a favorable outcome, hence the good fortune.

九五，夬履，貞厲。象曰：夬履，貞厲，位正當也。三柔失位，志比武人，五為一卦之主，明得帝位取而決之，非求繫於情也。然三者，眾之趨也，雖曰決之，正之危也。位正當也，何其患乎。

The Line Statement of the Fifth Line says: Act with firm decisiveness, uphold correctness and be aware of danger. The Image Commentary says: Acting with firm decisiveness and upholding correctness while being aware of danger is because its position is appropriate. The commentator explains: The Sixth Line in the Third is weak and in an inappropriate position, yet its aspirations compare to those of a brave warrior. The Fifth Line is the main line of the hexagram, and since it clearly occupies the position of the sovereign, it decisively cuts off the matter, not out of personal attachment. However, the Sixth Line in the Third is still the object toward which all other lines tend. Although it is to be decisively corrected, this act of rectification itself carries danger. But since its position is appropriate, what is there to worry about?

上九，視履考祥，其旋元吉。象曰：元吉，在上大有慶也。積善之家，必有餘慶，歸其本也。不顧其邪，自履其所得履之終也，則可以心視其往之履，而考其善應也。積其行，得其終，歸其有慶者矣，旋其元吉哉。

The line statement of Upper Nine says: By looking back on the path one has traveled and examining the signs of good or bad fortune, if one is thorough and careful, then it is highly auspicious. The image commentary says: Highly auspicious, because it is at the highest position and thus has great blessings. The commentator explains: A family that accumulates good deeds will surely leave extra blessings for future generations. This is speaking to the root of the matter. Upper Nine does not pay attention to perverse things, but stands firmly on the right position and walks all the way to the end. Thus, it can reflect on the path it has taken and examine the good results it has brought. Accumulating one's virtue leads to a good outcome, ultimately belonging to the category of blessings. This is why it is thorough and careful, resulting in great auspiciousness.

乾下坤上。泰，小往大來，吉，亨。彖曰：泰，小往大來，吉，亨。則是天地交而萬物通也，上下交而其志同也。內陽而外陰，內健而外順，內君子而外小人，君子道長，小人道消也。易者，象也，神之用也。故泰象於天地交，而萬物生；上下交而人治成。陽內得時而陰外也，健發於內，其道順行於外。親內君子，踈外小人，君子之長也。是以損削之道往，而豐大之道來，吉而通者也。

The hexagram Tai has the trigram Qian (Heaven) as its lower trigram and the trigram Kun (Earth) as its upper trigram. The hexagram statement says: Tai means small things going out and great things coming in, which is auspicious and smooth. The commentary on the judgment says: Tai means small things going out and great things coming in, which is auspicious and smooth. This is because heaven and earth interact and all things flourish, and upper and lower communicate so that hearts and minds are in harmony. Yang is within and Yin is outside, strength and integrity are within and gentleness and compliance are outside, the gentleman is within and the petty person is outside. The way of the gentleman increases day by day, while the way of the petty person diminishes day by day. Commentators explain that the Book of Changes deals with images, which are manifestations of divine action. Therefore, the hexagram Tai takes its image from the interaction of heaven and earth leading to the growth of all things, and the communication between upper and lower leading to the completion of human governance. Yang is within and timely, while Yin is excluded; strength and integrity originate from within and their way is smoothly carried out to the outside. Approaching the gentleman within and distancing the petty person outside, this is precisely the growth of the gentleman's influence. Therefore, the path of reduction and weakening retreats, while the path of enrichment and expansion advances, hence it is auspicious and smooth.

象曰：天地交泰，后以財成天地之道。輔相天地之宜，以左右民。天地合其時以養物也，聖人興其財以豐人也。結網罟，作耒耜，能輔相天地之宜，成天地之道。因時而通利，而左右其民也。

The Image Commentary says: When heaven and earth interact, it is called Tai. The sovereign takes this as a model, regulates and completes the way of heaven and earth, assists and supports what is appropriate for heaven and earth, thus protecting the people. The commentator explains: Heaven and earth combine their seasons to nurture all things. The sage then establishes means of wealth to make the people prosperous. Making ropes into nets and making plows and hoes, this is assisting and supporting what is appropriate for heaven and earth, completing the way of heaven and earth. Following the seasons to channel benefits, thus supporting one's own people.

初九，拔茅茹，以其彚，徵，吉。象曰：拔茅征吉，志在外也。拔茅而連出也，君子道長，上下交志，以其類，征吉。離內以之外，志求其成也。九二，包荒，用馮河，不遐遺，朋亡，得尚于中行。象曰：包荒得尚于中行，以光大也。乾降為泰，而得其中，能通天下之情，知天下之用，而不過其當也。朋黨何由興乎，志在其中，不失其治，應之而行，可謂光大已矣。

The line statement of the initial nine says: Pulling up a bundle of reeds, their roots are connected and they bring up a cluster of similar ones, moving forward brings good fortune. The image commentary says: Pulling up reeds and moving forward brings good fortune, because the mind is expressed externally. The commentator explains: Pulling up one reed brings up a whole bundle, just like the way of the gentleman grows continuously, with the hearts of superiors and inferiors connected, similar ones attracting each other and moving forward together, thus bringing good fortune. It leaves the inner trigram and moves outward, showing a determination to achieve success. The line statement of the second nine says: It can contain disorder and filth, can walk across rivers on foot, does not miss people in distant places, does not form factions for private gain, thus it can follow the middle path. The image commentary says: Being able to contain disorder and filth while following the middle path, is because it is bright and broad. The commentator explains: When heaven descends and forms the trigram Tai, the second nine occupies the middle position of the lower trigram, thus it can understand the actual conditions of the world and be clear about the use of resources without exceeding proper limits. How could factions arise then? Its mind is on the middle path, not losing the proper duty of governance, and acting in accordance with the situation, which can be called bright and broad.

九三，無平不陂，無往不復，艱貞，無咎。勿恤其孚，于食有福。象曰：無往不復，天地際也。乾下通而泰也，物不可終通，則天道復其上，地道歸其下矣。平陂則險矣，有往則復矣。君子見其交會，思其所終，慮患而艱守之，不失其正，則可無咎而全其吉，保食其福也。

The third line statement says: There is no constant level ground that remains without inclining, nor is there a constant forward movement without returning; by maintaining uprightness in hardship, there will be no fault. There is no need to worry about one's sincerity, for in enjoyment there will be blessings. The image commentary says: There is no going without returning, this is the boundary where heaven and earth meet. The commentator explains: When heaven is below and moves upward, it becomes the situation of Tai; but things cannot remain permanently smooth, so the heavenly path returns to its upper position, and the earthly path returns to its lower position. Level ground becomes a slope, thus there is danger; wherever there is movement forward, there must be return. The gentleman sees this meeting point and thinks of its conclusion, contemplates possible misfortunes in advance and resolutely maintains uprightness, thus not losing his proper course, and thus has no fault and preserves good fortune, enjoying his blessings.

六四，翩翩，不富以其鄰，不戒以孚。象曰：翩翩，不富，皆失實也。不戒以孚，中心願也。物各歸本也，陰陽之情皆相求也。四所以下者，非顧其陽，自樂其歸，不賴陽之治也。與其眾同志，翩翩輕舉，不富鄰而自備，不戒約而自孚，皆乘中心之願而行也。

The line statement of the fourth line says: It descends lightly, not rich itself but bringing along its neighbors, and without being told, there is mutual trust. The image commentary says: Descending lightly and not being rich is because the three yin lines of the upper trigram have lost their yang essence; mutual trust without being told is due to inner desire. The commentator explains: All things return to their proper place, and the nature of yin and yang inherently seek each other. The reason the sixth line descends is not because it is concerned about the yang lines below, but because it delights in returning to its proper place and does not rely on yang to govern it. It shares the same aspirations with the three yin lines, thus descending lightly together. It does not need the richness of neighbors to be prepared, nor does it need to set down rules to have mutual trust, for all this is done in accordance with inner desire.

六五，帝乙歸妹，以祉元吉。象曰：以祉元吉，中以行願也。陰居貴盛而委質於二，靜而無為，居貴有祉，理得於中。願心而行，非權之逼也。忘巳而與能，聖人之道也。故元吉矣。

The Line Statement of the Fifth Line says: King Yi married off his sister and thus obtained blessings, which was very auspicious. The Image Commentary says: Obtaining blessings and being very auspicious is because it is in the center and acts according to its own will. The commentator explains: The Fifth Line, with its yin and soft nature, occupies a noble and prominent position, yet entrusts itself to Nine Two, remaining tranquil and not acting recklessly. Being in a high position while enjoying blessings is due to its attainment of 'center'. It acts according to its own will, not compelled by power. Forgetting oneself and entrusting matters to capable people is the way of the sage, hence it is very auspicious.

上六，城復于隍，勿用師，自邑告命，貞吝。象曰：城復于隍，其命亂也。塹隍以為城，取下以為上也。其終則復隍矣。下為上使者，通其志也。終不能通，命亂者也。以之用眾，眾不從也。以之告邑，命不行也。猶以為正也，終惜已矣。

The line statement of the sixth line at the top says: The city wall collapses and returns to the moat below the city; do not send out troops, only issue orders within your own territory. Guarding this situation leads to hardship. The image commentary says: The city wall collapsing back into the moat indicates that the government orders have become disordered. The commentator explains: Digging deep moats to take soil for building the city wall is taking soil from below and piling it up above; eventually, the wall will collapse back into the moat. Those below obey those above because there is mutual understanding between superior and inferior. Now, when this mutual understanding is lost, government orders become disordered. Using such orders to mobilize people, people will not obey; using them to command within one's territory, orders will not be carried out. If one still thinks this is correct, it is truly a great pity.

坤下乾上。否之匪人，不利君子貞，大往小來。彖曰：否之匪人，不利君子貞，大往小來。則是天地不交，而萬物不通也。上下不交而天下無邦也。內陰而外陽，內柔而外剛，內小人而外君子，小人道長，君子道消也。天地之道，各守其所，上下不相通志，而非人道之治。陰在內而陽失時，內其柔邪而外其剛直，小人爭內而君子踈逺也。時否閉矣，無復人之道也。小人道長，不利君子正，為小人疾也。是以大善之事往，而小惡之事來也。

The Hexagram of "Opposition" has the lower trigram as Kun (Earth) and the upper trigram as Qian (Heaven). The Hexagram Statement says: In a time of opposition, the righteous are not in power, which is unfavorable for the gentleman to maintain his integrity. Great things go out while small things come in. The Commentary on the Judgment says: In a time of opposition, the righteous are not in power, which is unfavorable for the gentleman to maintain his integrity. Great things go out while small things come in. This is when heaven and earth do not interact, and all things cannot flow smoothly. The upper and lower parts do not communicate, and the world is as if there are no states. Yin is within while Yang is outside, softness is within while firmness is outside, the petty person is within while the gentleman is outside. The way of the petty person grows increasingly, while the way of the gentleman gradually declines. The commentator explains: Heaven and earth each remain in their own place, the hearts of above and below do not communicate, which is not the way of human governance. Yin is within while Yang loses its opportunity, the soft and wicked are placed within while the upright and strong are placed outside. The petty persons strive to enter the inner part while the gentlemen are distanced and rejected. The situation is already closed off, and there is no longer any human way. The way of the petty person grows, which is unfavorable for the gentleman to maintain his integrity, because the petty persons are resentful of them. Therefore, great and good things depart, while small and evil things arrive.

象曰：天地不交，否。君子以儉德辟難，不可榮以祿。上下隔塞，其志不通，其道不行也，則動而見疑矣。故晦道薄德，懼時之用，以避其患也。初六，拔茅茹，以其彚，貞吉亨。象曰：拔茅貞吉，志在君也。易也者，聖人所以體其時，而利其行也。天地不交，君子不榮以祿。夫吉凶生乎動，動其始，則其終不能禁矣。處否初位，而愼其動，得君乃行。故牽類而守正，終?其吉亨也。

The Image Commentary says: When heaven and earth do not interact, it is a state of non-communication, which is called '否'. The gentleman takes this as a model, practicing frugality and self-restraint to avoid calamity, and not seeking honor through official position. The commentator explains: When there is separation between superior and inferior, communication is blocked, and aspirations cannot be expressed, and principles cannot be implemented. At this time, any action will be suspected. Therefore, the gentleman conceals his way and presents his virtue in a humble manner, fearing being appointed in such a time, and thus avoids disaster. The Line Statement of the initial line says: Pulling up a bundle of wild grass, the roots are connected and a cluster of similar plants is drawn out. To maintain uprightness brings good fortune and smoothness. The Image Commentary says: Pulling up wild grass and maintaining uprightness brings good fortune, because the mind is attached to the sovereign. The commentator explains: The Book of Changes is a book used by the sage to observe the times and facilitate action. When heaven and earth do not interact, the gentleman does not seek honor through official position. Good fortune and misfortune arise from action. Once one acts rashly at the beginning, it is difficult to control later. The initial line is in the first position of the '否' hexagram, and thus must be cautious in its actions, waiting for the sovereign's trust before taking office. Therefore, it draws in similar ones and maintains uprightness, ultimately achieving good fortune and smoothness.

六二，包承，小人吉。大人否，亨。象曰：大人否亨，不亂群也。柔履順中，承其上，小人得一時之中，故獲一時之吉。君子得其大中也，當其否也，不能包承於上，亦不能非小人，必避世異俗，安卑保命而已，故雖否而終通也。

The Line Statement of the Second Line says: To be inclusive and submissive in a single way is auspicious for the petty person; the superior person remains content in a state of blockage and thus achieves success. The Image Commentary says: The superior person remains content in a state of blockage and achieves success because he does not mix with the group of petty persons. The commentator explains: The Second Line is soft and submissive, residing in the central position of the Lower Trigram, and supports what is above. At this time, the petty person temporarily attains the central position and thus gains temporary auspiciousness. The superior person adheres to the great central path. In times of blockage, he cannot be overly inclusive and submissive to above, nor can he openly criticize the petty persons. He can only withdraw from this world, differ from the common ways, remain in a low position, and preserve his life. Thus, even in a time of blockage, he ultimately attains success.

六三，包羞。象曰：包羞，位不當也。位陽也，而陰處之。包承，柔佞之過也，是以羞辱及矣。九四，有命，無咎。疇離祉。象曰：有命無咎，志行也。上近至尊，下據其民，咎以專也。五之休否，有命任已，卑以奉上，正以率下，其志得行，亦又何咎。誰麗其福乎，乃巳之致也。

The Line Statement of the Third Line says: It is involved in disgrace. The Image Commentary says: Being involved in disgrace is because of an improper position. The commentator explains: The Third Line should be occupied by a Yang line, but it is instead occupied by a Yin line. It is overly accommodating and submissive, showing excessive softness and flattery, so disgrace falls upon itself. The Line Statement of the Fourth Line says: Carrying out the commands of the sovereign without error, all similar ones will share in the blessing. The Image Commentary says: Carrying out the commands of the sovereign without error is because its will is put into effect. The commentator explains: The Fourth Line is close above the Supreme and below the people. It would normally be guilty of overstepping authority. The Fifth Line is about to end the blocked situation, and it receives a command. It serves the superior with humility and governs the people with uprightness, thus its will is put into effect, so how could there be any error? Who shares in this blessing? It is itself that brings it about.

九五，休否，大人吉。其亡其亡，繫于苞桑。象曰：大人之吉，位正當也。大人者知存亡之道也。群小並進雖可全正，雖得尊位憂其危亡。順而從之，不敢以力，息於否之時也，其道乃固矣。正當其位，物猶不陵，故保其吉，而終遇也。上九，傾否，先否後喜。象曰：否終則傾，何可長也。否之終否，其傾矣。極終則變，何可以久。君子當其極，故先否也。困極以道通也，故後喜也。

The Line Statement of the Nine in the Fifth says: When the situation is blocked and stagnant, the Great Man is fortunate. He must always maintain the vigilance of "about to perish, about to perish," in order to be as firm as a vine tied to the roots of a mulberry tree. The Image Commentary says: The Great Man's fortune is due to his proper position. The commentator explains: The Great Man is one who understands the principles of survival and demise. Although many petty persons rise together, he can still preserve his correctness, even though he holds a high position, and still worries about danger and decline. He follows the situation and is flexible, not using force. In times of blockage, he stops his actions, and thus his way of standing is secure. His position is proper, so external forces cannot oppress him, and thus he can maintain his fortune, eventually waiting for the time of prosperity. The Line Statement of the Nine at the Top says: The blocked situation is overturned; first there is blockage, then there is joy. The Image Commentary says: When blockage reaches its end, it must be overturned; how can it last long? The commentator explains: When blockage reaches its end, it must be overturned. When things reach their extreme, they must change; how can they last long? The gentleman happens to be at this extreme, so he first experiences blockage; when hardship reaches its extreme, relying on the correct path leads to openness, so later there is joy.

離下乾上。同人，于野，亨。利涉大川，利君子貞。彖曰：同人于野，柔得中而應乎乾，曰同人。同人曰：「同人于野，亨，利涉大川。」乾行也。文明以健，中正而應，君子正也。唯君子為能通天下之志。天下之器大矣，其為務多矣。治之而不謬者，其唯同人乎。所以同其同而無方也。二一陰也，得中而群陽歸焉，能得物之情，故曰同人。其德乾之德也。下之功，上使之也。為上能同於下者，鮮矣。能同之，則其德大矣，其務成矣，其聖人之功歟。上之不與，雖下求其同不可得也。非文明辨於內，剛健行於外，中正而相應者，不能同也。此君子之正而能通天下之志也。

The Hexagram of "Union with Others" has the Lower Trigram Li (Fire) and the Upper Trigram Qian (Heaven). The Hexagram Statement says: To unite with others in the open fields, it is smooth, favorable for crossing great rivers, favorable for the gentleman to maintain uprightness. The Commentary on the Judgment says: To unite with others in the open fields, the yao of Yin is in the central position and corresponds with the Upper Trigram Qian, hence it is called Union with Others. The Hexagram Statement says "To unite with others in the open fields, it is smooth, favorable for crossing great rivers," which is the action of Qian. Civilized and strong, residing in the center and maintaining uprightness while corresponding with each other, this is the proper way of the gentleman. Only the gentleman can reach the hearts of people throughout the world. The commentator explains: The objects of the world are so vast, and the affairs to be handled are so numerous, only the way of "Union with Others" can manage them without error. It is able to unite with others because it is not confined to one aspect. The line Six Two is the only Yin line in the entire hexagram, residing in the center and being embraced by all the Yang lines, capable of understanding the actual conditions of all things, hence it is called Union with Others. Its virtue is the virtue of Qian. The achievements below are driven by those above; those who are above and can unite with those below are very rare. Truly uniting with others, virtue becomes vast, and affairs are accomplished, which is probably the achievement of the sage. If those above do not participate, even if those below earnestly seek union, it cannot be achieved. Only those who are civilized and discerning within, strong and acting outwardly, residing in the center and corresponding with each other, can unite. This is the proper way of the gentleman, and it is also the reason why he can reach the hearts of people throughout the world.

象曰：天與火，同人。君子以類族辨物。天體大也，火體小也。火曰炎上，同於天也。必時曦燥，而後盛乎，俟天之與也。上下之位旣列，得其同，則上能與下也。君子象之，而類其族，辨其物。志可同者與之，不遺其細者也，則天下何有焉。

The Image Commentary says: Heaven and fire combine to form the hexagram of Fellowship. The gentleman takes this as a model to distinguish kinship and clarify matters. The commentator explains: Heaven is vast in form, while fire is small in form; yet fire's nature is to ascend and burn upward, thus corresponding to Heaven. Fire must wait for the clear, warm, and dry season to burn brightly, which is waiting for Heaven's assistance. Once the positions above and below are established, mutual harmony is achieved when the superior is willing to give to the inferior. The gentleman takes this image as a model, gathering kinship and distinguishing matters: wherever there is a shared heart and mind, he associates with them, not missing even the smallest category. Thus, what is there in the world that cannot be accomplished?

初九，同人于門，無咎。象曰：同人于門，又誰咎也。卦一陰，而近者多得也，或尊而保之也。初比於二，不繫其常，出門同之，無與爭者，得之先也，誰之咎矣。六二，同人于宗，吝。象曰：同人于宗，吝道也。不能大同，守宗獨應，失其於野之義，可惜也已。

The line statement of the initial nine says: Going out and harmonizing with others, there will be no mistakes. The image commentary says: Going out and harmonizing with others, who would blame you? The commentator explains: The entire hexagram has only one yin line. The lines close to it mostly gain something, some are protected by the superior position. The initial nine is close to the six in the second, but does not adhere to the conventional response line relationship. It goes out and harmonizes with the people, and no one competes with it, because it moves ahead first, so who would blame it? The line statement of the six in the second says: Only harmonizing with one's own clan, there is hardship. The image commentary says: Only harmonizing with one's own clan, this is the way to hardship. The commentator explains: The six in the second cannot harmonize with all under heaven, only guarding its own clan and responding alone to the nine in the fifth, losing the original meaning of 'harmonizing with people in the fields', which is truly regrettable.

九三，伏戎于莽，升其高陵，三歲不興。象曰：伏戎于莽，敵剛也。三歳不興，安行也。情繫者，德之累也。妄興者，凶之道也。居下之長，而據尊之應，潛構兵戎，以敵於五。在下之上，曰髙陵也。至五而三，象三歳也。五勝而不能興也。禍自致也，安所行哉。

The line statement of the third line says: Hide the military forces in the grass and bushes, and climb up the high hill to observe, but for three years dare not take action. The image commentary says: Hide the military forces in the grass and bushes because the enemy is too strong; not taking action for three years, where else can one go? The commentator explains: Being emotionally attached is a burden to virtue; rash military action is a path to misfortune. The third line is the eldest among the three lines of the lower trigram, yet it occupies the position of the responding line which should belong to the superior position, secretly gathering military forces to oppose the ninth line in the fifth position. It is located at the topmost line of the lower trigram, hence it is called 'high hill'. From the third to the fifth there are three positions, hence it is symbolized as 'three years'. The ninth line in the fifth position has the upper hand, so it ultimately cannot take action. The misfortune is self-inflicted, where else can one go?

九四，乘其墉，弗克攻，吉。象曰：乘其墉，義弗克也；其吉，則困而反則也。與三攻，以求二，乘其墉也，猶隔之矣。二可得乎，其義固不克也。求之不得也，困而反其則矣，乃遇其吉也。

Nine in the Fourth Line Statement says: Having climbed the enemy's city walls, but not launching an attack, is auspicious. The Image Commentary says: Climbing the city walls, by virtue, should not involve attack; it is auspicious because, inpredicament, it has returned to the proper principle. The commentator explains: Nine in the Fourth originally intended to join Nine in the Third to attack and win over Six in the Second, so it climbed the city walls; but the walls still kept it outside. Can Six in the Second be obtained? By virtue, it cannot be captured. Pursuing without success, it thus returned to the principle of what should be maintained inpredicament, and thus encountered auspiciousness.

九五，同人，先號咷而後笑。大師克相遇。象曰：同人之先，以中直也。大師相遇，言相剋也。剛健中正，求其同而為治也。夫求其同，固有不同者矣，故下剛。有役其公而私其同焉，以力正之。未獲其志，故先號咷而後笑也。非私也，求其治而中直以正也。剛而難遇也。之而後合，同人之道也。

The line statement of the fifth line says: To harmonize with others, one begins by loudly weeping and later turns to laughter, needing to deploy a large army to overcome obstacles in order to meet the person one is destined to meet. The Image Commentary explains: The reason for weeping first is that the nine five occupies the central position of the upper trigram and is upright in heart; the meeting of armies refers to the mutual struggle between the two sides. Commentators believe: The nine five, with its yang strength and virtue, resides in the central position of the upper trigram, thus being both central and upright. It seeks harmony with all people in order to govern the world. Any pursuit of harmony will inevitably meet those who are unwilling to be in harmony, so the yang lines in the lower trigram interfere from within. Some people use the name of the public to appropriate harmony for their own benefit, so the nine five has to use force to correct them. The heart's intention has not yet been realized, hence the initial wailing and weeping, followed by laughter. This is not for private gain, but to achieve universal order, by maintaining a central and upright attitude to correct others. Yang and yang are inherently difficult to meet, so one must first break through obstacles before they can come together, which is the way of harmonizing with others.

上九，同人，于郊無悔。象曰：同人于郊，志未得也。居其外也。已過其內，無與同者，患爭之，悔則免矣。求同無與，志何得也。

The line statement of Upper Nine says: Being in harmony with people in the outskirts of the city, there will be no regret. The image commentary explains: Being in harmony in the outskirts signifies that one's aspirations have not yet been realized. Commentators believe: Upper Nine is located at the outermost position of the entire hexagram, having already passed beyond the internal part of the hexagram, and there is no one with whom it can be in harmony. It is distant from the troubles of contention, thus avoiding regret. However, seeking harmony without a companion, how can one's aspirations be considered realized?

乾下離上　大有，元亨。彖曰：大有，柔得尊位，大中而上下應之，曰大有。其德剛健，而文明應乎天，而時行是以，元亨。柔得大中之位，而上下歸焉，無有逺邇，皆大有之也。其德剛健而行，文明以辨，大位德應於天，以時行，是以大亨也。

The hexagram Great Possession has the lower trigram Qian (Heaven) and the upper trigram Li (Fire). The hexagram statement says: Great Possession, most favorable. The commentary on the judgment explains: In the hexagram of Great Possession, the one yao that is yin occupies the honorable fifth position, resides in the center of the upper trigram, and all five yang yao above and below respond to it, hence it is called "Great Possession." Its virtue is strong and vigorous, and it also possesses the beauty of civilization. It corresponds to the heavenly way and follows the trend of the times, thus being most favorable. The commentator holds that the yao six in the fifth position, with a gentle and harmonious virtue, occupies the honorable position and resides in the center. All the yao above and below are attached to it, and whether near or far, they are all under its possession. This is what is meant by "Great Possession." The lower trigram Qian has the virtue of strength and progress, while the upper trigram Li has the virtue of civilization and the ability to discern right and wrong. The virtue of the superior position corresponds with the heavens, and follows the trend of the times, thus achieving great favorability.

象曰：火在天上，大有。君子以遏惡揚善，順天休命，明得其時，上無不容也。善者，道之大也，故揚之。惡者，道之小也，故遏之。上舉其善則惡止矣。君子順其時，美其命而已，故大有之也。

The Image Commentary says: Fire high in the heavens represents the image of the Great Possession hexagram. The gentleman thus understands the need to restrain evil and commend virtue, following heaven to fulfill the beautiful mandate of heaven. The commentator explains: The fire in the upper position is bright and timely, allowing those in superior position to encompass all. Virtue is the great aspect of the great way, so it should be commended; evil is the small aspect of the great way, so it should be restrained. Those in superior position merely need to promote virtue, and evil will naturally cease. The gentleman merely follows the trend and fulfills the beautiful mandate given by heaven, thus achieving great success.

初九，無交害，匪咎。艱則無咎。象曰：大有，初九，無交害也。夫欲其豐，害物以求有者，斯害來矣。此害之交也。咎可逃乎。初得於主，始有之矣，守其分而不躁，難其志以自保，則終有大而無咎也。未涉於交害矣。易所以戒。大有，剛健之初，先逺害而利，自至矣。

The line statement of initial nine says: not engaging with calamity, cannot be considered as a mistake; being able to hold on to hardship and caution, will not have any fault. The image commentary explains: in the first line of the Great Possession hexagram, not engaging with calamity. Commentators believe: if one desires personal wealth, yet gains it by harming others, calamity will follow, which is engaging with calamity, so how can such a mistake be avoided? The initial nine gains the trust of the sixth five, having just begun to possess something. As long as it remains loyal and does not rush forward, focusing its mind on hardship and self-preservation, it will ultimately gain much without fault, because it has not involved itself in 'engaging with calamity'. The Zhou Changes uses this line to warn: at the beginning of the Great Possession hexagram, which is strong and vigorous, first distance oneself from calamity, and benefits will naturally come.

九二，大車以載，有攸往，無咎。象曰：大車以載，積中不敗也。剛健之中，力之大者也。上之所任事，委於中，致逺，不泥也。

The Line Statement of Nine in the Second says: Using a large cart to carry goods, proceeding forward, there will be no mistake. The Image Commentary explains: Using a large cart to carry goods is because the cargo is centered on the cart and will not overturn. Commentators believe: Nine in the Second, with a Yang force located in the center of the Lower Trigram, is the most powerful line. The ruler of the Upper Line Five entrusts affairs to it, and when matters are entrusted to a minister in the center, they can be transported to a distant place without getting stuck.

九三，公用亨于天子，小人弗克。象曰：公用亨于天子，小人害也。為下之長，富有其民，公之位也。為五所有，志達乎尊，以奉其主也。小人不可用也。以上之柔德，則不克，通而謀其害之矣。大有，容之也。御小人者，其道異乎，可大有之而不任也。

The line statement of nine three says: The marquis and duke present tribute to the Son of Heaven and thus communicate with him, while the petty person is incapable of doing so. The image commentary explains: The marquis and duke present tribute to the Son of Heaven; if the petty person is in this position, he will become a calamity. The commentator notes: Nine three is the superior line of the lower trigram, possessing wealth for the people of a region, which is the position of the marquis and duke. It belongs to six five, whose aspirations are directed toward the superior position, and who use it to serve their sovereign. This position is not suitable for a petty person. With the gentle virtue of six five above, the petty person will not be influenced, but will instead take advantage of the opportunity to plot harm. In the great prosperity of the world, there is a focus on inclusiveness, so the petty person can also be tolerated. However, the method of managing the petty person differs from that of managing the gentleman. One can include the petty person within one's domain, but cannot entrust him with important responsibilities.

九四，匪其彭，無咎。象曰：匪其彭，無咎。明辨晳也。柔得尊位，而上下咸願應之以時，近親難處之地也。能知禍福之端，畏天下之所覩。如非在五旁，兢以自警，不敢怙恃，可無咎矣。非明辨者不能至也。可謂智矣。剛能處柔者也。

Nine in the Fourth Line Statement says: Without expanding one's own prestige, there will be no fault. The Image Commentary explains: Not displaying great power without calamity is because one can discern matters clearly and has clear insight. Commentators believe: Six in the Fifth occupies a noble position with gentle and harmonious virtue, and all the other lines are willing to respond and align with it in due time. Nine in the Fourth is adjacent to the sovereign's position, and is in a situation that is both close and difficult to handle. It can perceive the signs of fortune and misfortune, revere the attention of the people, and appears as if not being close to the sovereign. It is cautious and self-aware, not relying on favor, thus avoiding fault. Only those who can discern matters clearly can achieve this. It can be said to be wise. This is the manifestation of a yang line being able to dwell in a yin position.

六五，厥孚交如，威如，吉。象曰：厥孚交如，信以發志也。威如之吉。易而無備也。以柔德而居主位，虛中孚誠民亦奉其誠也。志交信矣。何所備乎。故易然，而保其尊。威如，而獲其吉也。

Six in the Fifth Line Statement says: He associates with others with sincerity and does not lose his dignity, thus achieving auspiciousness. The Image Commentary explains: Associating with sincerity is using sincerity to inspire the aspirations of the people; having dignity and achieving auspiciousness is because he is approachable and open, requiring no vigilance. The commentator notes: The Sixth Line in the Fifth position, with a gentle and compliant virtue, occupies the position of the ruler. His inner self is tranquil and he holds sincerity in his heart. The people also serve him with sincerity. The hearts of ruler and subjects are connected through sincerity, so what need for vigilance? Therefore, he is approachable yet maintains his position of honor, appearing naturally dignified, thus achieving auspiciousness.

上九，自天佑之，吉。無不利。象曰：大有，上吉，自天佑也。剛居極上，尊柔奉之，可謂上賢而順高，而得終。履其信也。得其終也。內符於天，與天合德也。則自天佑之矣。何不利焉。

The line statement of the upper ninth line says: receiving protection from heaven, auspicious, there is no disadvantage. The image commentary explains: the auspiciousness of the upper ninth line in the Great Possession hexagram comes from the protection of heaven. The commentator notes: the upper ninth line, being a yang line, occupies the highest position in the hexagram. The sixth line, which is a yin line, reveres and supports it. This can be said to be valuing the virtuous and being obedient to the high virtue, thus being able to achieve a good ending. It practices sincerity and attains a favorable outcome. Its inner nature conforms to the way of heaven, harmonizing with the virtue of heaven, so heaven naturally protects it. What disadvantage could there be?

艮下坤上　謙，亨。君子有終。彖曰：謙，亨。天道下濟而光明，地道卑而上行。天道虧盈而益謙，地道變盈而流謙。鬼神害盈而福謙，人道惡盈而好謙。謙尊而光，卑而不可踰，君子之終也。陽，天也，而下其陰，是以謙。無不通。君子所以保終也。天之道，寒暑日月也。盈則虧之，損則益之。地之道，山川丘陵谷也。髙則傾之，卑則受之。鬼神依人，謙則福之，盈則禍之。人道惡盈，盈則慢之，以人惡已。謙則下人，故人好也。尊而謙之，益光大矣。卑而謙之，人莫之踰。君子所以保終也。

The hexagram "Qian" has the lower trigram Gen (Mountain) and the upper trigram Kun (Earth). The hexagram statement says: "Qian, smooth and unimpeded, the gentleman can maintain a good end." The commentary on the judgment explains: "Qian is smooth and unimpeded because the principle of Heaven is to descend and bestow, thus shining brightly; the principle of Earth is to be lowly and thus the earth's energy ascends. The way of Heaven is to reduce fullness and increase humility; the way of Earth is to change fullness and flow into humility; the spirits and gods reduce fullness and bestow blessings on humility; human nature dislikes fullness and prefers humility. The virtue of humility makes the exalted more illustrious and the humble unassailable, which is why the gentleman can maintain a good end." The commentator notes: "Yang is originally Heaven, but now it is placed below Yin, so it is called Qian. There is nothing that cannot be achieved, and the gentleman relies on it to preserve the end. The principle of Heaven is shown in the coming of cold and heat, the waxing and waning of the sun and moon; when full, it allows it to wane, and when waned, it allows it to increase. The principle of Earth is shown in mountains, rivers, hills, and valleys; the high is made to collapse, and the low is made to receive. The spirits and gods rely on human affairs; when people are humble, they bestow blessings, but when people are self-satisfied, they bring calamity. Human nature dislikes self-satisfaction; self-satisfaction leads to looking down on others, and others then dislike oneself. Humility allows one to humble oneself and serve others, so everyone loves it. When one is in a high position and is humble, virtue becomes more illustrious; when one is in a low position and is humble, others cannot surpass. This is why the gentleman can preserve a good end."

象曰：地中有山，謙。君子以裒多益寡，稱物平施。山下於地，而得地中，謙也。君子謙以下人，得人心也。多者損己，以聚之寡者減己，以益之稱物而平施。不失其常乃平也。

The Image Commentary says: A mountain hidden within the earth represents the image of the卦 of Humility. The gentleman learns from this to reduce excess and increase deficiency, to measure things and distribute fairly. The commentator explains: A mountain is naturally higher than the earth, but now it is situated within the earth, which is exactly humility. The gentleman, with a humble attitude, humbles himself to accommodate others, thus gaining the people's hearts. The party with more should reduce itself to gather all, and the party with less should also reduce itself to seek supplementation. By measuring each situation and distributing evenly, without losing the constant standard, true fairness is achieved.

初六，謙謙君子，用涉大川，吉。象曰：謙謙君子，卑以自牧也。柔以處下，謙之謙也。君子用謙於初，自養其德，雖涉難而吉也。

The Line Statement of Chiu Liu says: A gentleman who is humble and modest, with such virtue, can cross a great river and it will be auspicious. The Image Commentary explains: A gentleman who is humble and modest cultivates himself with a lowly attitude. The commentator notes: Chiu Liu, being a yao of flexibility in the lowest position of the entire hexagram, represents the humility of humility. A gentleman who maintains humility at the beginning of things uses it to cultivate his virtue, and even when facing difficulties, he can achieve auspiciousness.

六二，鳴謙，貞吉。象曰：鳴謙貞吉，中心得也。陽者眾陰之所求也。二承而親之，旣得於心，聲以發外，謙而鳴之，辭也。守中而不敢自大，得正之吉也。

The Line Statement for Six in the Second says: Humble virtue is known and spreads, and maintaining uprightness brings good fortune. The Image Commentary explains: Humble virtue is expressed and uprightness is maintained, thus obtaining good fortune, because there is genuine attainment within. Commentators believe: In a single hexagram, the yang lines are the objects of pursuit by many yin lines. Six in the Second is above Nine in the Third and is close to it, which is 'comparison' (bi). Since there is already genuine attainment within, the voice is expressed outwardly, and humility is expressed in words, which is 'humble virtue' (ming qian). It is in the center of the Lower Trigram and is in the proper position and uprightness, thus being able to maintain the center and not become arrogant, thus obtaining good fortune from uprightness.

九三，勞謙君子，有終吉。象曰：勞謙君子，萬民服也。居下之上，為眾之，則勤於正，眾雖勞，而謙厚之至也。謙以保位，萬民服也，故得保其終，吉矣。

The third line statement says: A diligent and humble gentleman can maintain a good ending and achieve auspiciousness. The Image Commentary explains: A diligent and humble gentleman is followed by all the people. The commentator notes: The third line is in the highest position of the lower trigram, serving as a model for all. It diligently follows the right path, while the people though laborious, it remains extremely humble. By using humility to preserve its position, all the people naturally follow, thus being able to maintain the end and achieve auspiciousness.

六四，無不利，撝謙。象曰：無不利，撝謙。不違則也。謙以在位，不僭不偪，不違其則者也。以之奉五，而待於三，奉事得宜，指撝皆從，無不利也。謙敬之利，道之然也。

The Line Statement of the Fourth Line says: There is no disadvantage; one can display humility throughout. The Image Commentary explains: There is no disadvantage and one can display humility because one does not violate the principles. The commentator notes: The Fourth Line, with a humble attitude, holds a position close to the sovereign. It neither oversteps nor forces itself, thus not violating the established rules. It serves the sovereign, the Fifth Line, with humility, and also honors the meritorious Third Line, the Nine. Its conduct is appropriate, and all its actions are followed by others. Therefore, there is no disadvantage. The benefits brought by humility and respect are inherent in the nature of things.

六五，不富以其鄰，利用侵伐，無不利。象曰：利用侵伐，征不服也。柔居上位，止而順之，謙也。柔之過，盜之心生，故至用師也。居尊而著于謙，得眾之道也，故不待富鄰而利以侵伐也。

Six Five Line Statement says: Though not wealthy oneself, one can lead nearby people, it is advantageous to go to war, there is no disadvantage. The Image Commentary explains: It is advantageous to go to war, because it is to attack those who do not submit. Commentators believe: Six Five, a yao of flexibility, is in a high position, able to restrain itself and follow the people, this is humility. However, being overly flexible and gentle may attract the desire of others, hence the need to use military force. Being in a position of honor and known for humble virtue, this is the way to gain the support of the people, thus there is no need to use wealth to win over neighboring states, and one can smoothly go to war.

上六，鳴謙，利用行師，征邑國。象曰：鳴謙，志未得也。可用行師征邑國也。上雖應三，二近相與，故中心未得也。徒聲鳴而已。然正應無爭，辭謙無怨，是以外助也。分眾受命，才堪征邑國而已，非不利者也。

The line statement of the sixth line at the top says: "The virtue of humility is widely known, it is advantageous to go to war, and to attack one's own fiefdom." The Image Commentary explains: "The virtue of humility is proclaimed, indicating that the heart's aspirations have not yet been fulfilled, so it is still advantageous to go to war and attack the fiefdom." The commentator notes: Although the sixth line at the top has a proper 'response' with the third line, the second line is closer to the third line and thus more harmonious with it. Therefore, the sixth line at the top does not truly feel content, and what remains is only a reputation without real achievement. However, since it originally has a proper response with the third line, they do not compete with each other, and their words are humble without causing resentment, so they can receive external support. It can only obtain a portion of the troops, receive orders to go to war, and is sufficient to attack its own small fiefdom. This does not constitute an adverse situation.

坤下震上　豫，利建侯，行師。彖曰：豫，剛應而志行，順以動，豫。豫順以動，故天地如之，而況建侯行師乎。天地以順動，故日月不過而四時不忒。聖人以順動，則刑罰清而民服。豫之時，義大矣哉。陰者小人之道也。治之者，非君子歟。眾陰而陽御之，非當大位則有兵戰之事。文之不當理也。其用師而豫乎，剛應而眾從之也。豫先而當得其順動者也。順以動，故天地如之，日月之迭明也。四時之更，變也。聖人以順動，而天下服也。非聖人不能得順動之時義也。

The Hexagram of Joy has the Lower Trigram as坤 (Earth) and the Upper Trigram as震 (Thunder). The Hexagram Statement says: Joy is favorable for enfeoffing feudal lords and mobilizing troops. The Commentary on the Judgment explains: The Hexagram of Joy is about the Yang line interacting with the other lines and thus the will can be carried out, acting in accordance with the principles, which is called Joy. Joy is movement in accordance with the right time, so the movement of heaven and earth is also like this, and how much more so for matters such as enfeoffing feudal lords and mobilizing troops. Heaven and earth move in accordance with the right time, so the sun and moon move without losing their course, and the four seasons change without error. The sage moves in accordance with the right time, so punishment is clear and the people are loyal. The situation of the Hexagram of Joy is indeed significant. Commentators say: Yin represents the way of the petty person. Who can govern the petty person, if not the gentleman? Many Yin lines are governed by one Yang line. If this Yang line is not in the proper position, there will inevitably be military conflict, which is due to the failure of cultural governance. Therefore, the Hexagram of Joy speaks of using military force because the Yang line in the fourth position interacts with the other lines and thus the people follow it. Only by properly preparing for all things in advance can one achieve the effect of moving in accordance with the right time. Moving in accordance with the right time, so heaven and earth are like this: the sun and moon alternate in shining, and the four seasons take turns changing. The sage moves in accordance with the right time, and the world is thus brought under his rule; without the sage, one would not understand the timing and significance of moving in accordance with the right time.

象曰：雷出地奮，豫。先王以作樂崇德，殷薦之上帝，以配祖考。雷始發震奮而出地，物遂其豫也。震先而得其樂乎，故謂豫之。為樂得於心，而形見於外，興物而動其情，曰樂。故先王之有天下者，樂也。禮平天下之志，以修諸內也。故合其鍾、鼔、竽、瑟、管、磬之聲而與眾共樂也。禮者，重本崇德而敬其上也，故禘郊宗祖皆崇有德，而配之上帝天神焉。以與眾同敬而節諸外也，故作樂崇德，殷薦上帝，合禮樂之化，設內外之敎，而天下順也。

The Image Commentary says: Thunder arises suddenly from beneath the earth, which is the image of the Yu hexagram. The former kings thus composed music and revered virtue, offering it solemnly to the Supreme Deity and allowing ancestors to share in the sacrifice. Commentators believe: Thunder begins to shake and rise, breaking through the earth, and all things thus proceed smoothly, which is the meaning of Yu. There is first the movement of shaking, then harmony and joy, hence it is called Yu. Music arises from the heart and is expressed outwardly, it moves all things and stirs human nature. Therefore, when the former kings ruled the world, they used music to calm people's hearts, and used rites to regulate the aspirations of all people and cultivate their inner selves. Thus they combined the sounds of various instruments such as bells, drums, sheng, zithers, bamboo pipes, and磬, and shared joy with the people. The function of rites is to value the fundamental and honor virtue, and to show reverence to those above. Hence, the rites of the禘, the郊, and the ancestral temples all honor virtuous persons, allowing them to share in the worship of the Supreme Deity and the heavenly spirits, thus enabling all people to express their respect and maintain external restraint. Composing music to honor virtue, offering solemn sacrifices to the Supreme Deity, and combining the teachings of rites and music, establishing both internal and external education, the world naturally becomes obedient.

初六，鳴豫，凶。象曰：初六，鳴豫，志窮，凶也。初有上應，樂有得志也。夫君子之心，靜而自居。知得喪之終始，而不遷其正，故其樂不極，其憂不沮，何患之及哉。小人之始得志，誇其大而極其志，極而不及，於禍者無之。

The line statement for the first line (initial line) says: Excessively displaying one's joy without restraint leads to danger. The image commentary explains: The initial line's joy is expressed in a loud and unrestrained manner, indicating that the mind has reached its limit, hence the danger. Commentators believe: The initial line corresponds properly with the fourth line (nine in the fourth), so it mistakenly believes itself to be joyful and successful. A gentleman's heart is calm and self-disciplined, understanding that gains and losses have their beginning and end, and does not change his righteous path because of this. Therefore, his joy does not reach an extreme, and his sorrow does not depress him; what calamity could befall him? A petty person, upon gaining a little success, boasts of his power and indulges his desires to the utmost, without knowing when to restrain himself; there is no calamity that does not befall him.

六二，介于石，不終日，貞吉。象曰：不終日，貞吉。以中正也。卦一陽也。眾陰競之，以求豫也。二得順而中正，物至而順，豫至而樂，不遷其正也，故介如石堅，難以茍變。感之至，後動也。得吉之先也，其先知者不疾而速獲其吉也。安用其終日乎。

The Line Statement for Six in the Second says: It is upright and firm like a stone, needing no whole day to make a decision, and by maintaining correctness it brings good fortune. The Image Commentary explains: Not waiting for the whole day and maintaining correctness to gain good fortune is because it is in the center of the Lower Trigram and is in the correct position. Commentators believe: The Yu hexagram has only one yang line, the Nine in the Fourth, and all the yin lines are striving to approach it in pursuit of comfort. The Six in the Second is both gentle and compliant, and is in the center and in the correct position. When external things come, it responds; when joy comes, it also rejoices, but does not change its correct path. Therefore, it is firm like a stone, difficult to compromise or change. It waits until the response reaches its peak before acting, thus being able to prepare before good fortune arrives. Such a person who is aware before others does not act hastily but acts quickly and thus gains good fortune. Why would it need to wait for a whole day?

六三，盱豫悔，遲有悔。象曰：盱豫有悔，位不當也。四經，始之地也。而三統下，卦之主而不當位，是以遲速皆不中也。盱而遽來，柔涉乎諂也。遲而後至，疑懼旅於眾也。是以悔矣。

The line statement of the sixth line says: Looking with wide eyes and eagerly seeking pleasure will result in regret; hesitating and not moving forward will also result in regret. The Image Commentary explains: Looking eagerly and hesitating brings regret because the position is inappropriate. The commentator notes: The fourth line is the starting point of the hexagram of Joy. The sixth line governs the lower trigram and is originally the main element of the lower trigram. However, it occupies a yang position with a yin line, thus being in an inappropriate position and losing its 'correctness'. Whether coming early or coming late is not appropriate. Looking eagerly and rushing forward shows weakness and almost servility; coming after hesitation shows doubt and mingling with the crowd. Both situations are inappropriate, hence causing regret.

九四，由豫，大有得，勿疑，朋盍簪。象曰：由豫，大有得。志大行也。一陽而能濟眾也。而上下應之，所以得豫，皆由之也。復何疑焉。旣順以動之，天下附之。則智者為謀，勇者為力，皆相朋合，簪而來仕矣。

The fourth line statement says: The joy and security of all people come from it; there is great gain, no need for suspicion, and friends will gather like hair tied with a hairpin. The Image Commentary explains: Gaining joy and great benefit comes from the extension of one's aspirations. The commentator notes: The fourth line is the only yang line in the hexagram, yet it is able to benefit all people. All the other lines respond to it, and the world's joy and security come from it, so there is no need for suspicion. Since it acts in accordance with the way of things, the world submits to it. Therefore, wise people offer counsel, brave people offer strength, and they come together like a faction, gathering in like hairpins to serve it.

六五，貞疾，恆不死。象曰：六五，貞疾，乘剛也。恆不死，中未亡也。四剛動也。眾之歸柔，無德乘之，正乃疾也。守恆於中，其義不死已，存其尊也。

The Line Statement of the fifth line says: guarding a long-term illness, yet remaining alive for a long time. The Image Commentary explains: the fifth line holds onto the illness because it is overpowering the yang line above; remaining alive for a long time is because it has not lost its central position. The commentator notes: the fourth line is a yang line that is active and strong, yet the people are attached to the weak fifth line; the fifth line lacks corresponding virtue, yet it oversteps over the yang line, which is the root of its illness. Fortunately, it can maintain the central position of the upper trigram for a long time, and according to reason, it does not yet reach destruction, and the position of respect is preserved.

上六，冥豫成，有渝無咎。象曰：?豫，在上何可長也。剛得志而豫，五正疾矣。而又上之，處於豫外，不知時之豫，昧於豫之成也。何可長哉。變而知歸，得無咎矣。

The line statement of the sixth line at the top says: Being immersed in comfort and ignorance has already become a habitual state; if there is a change, there will be no mistake. The image commentary explains: Being immersed in comfort and ignorance while occupying a high position, how can such a situation last long? The original text here has a missing character, written as '?Yu', and it is retained as per the original version. The commentator believes: The fourth line, which is yang and strong, brings comfort to the people, and the fifth line has already become a long-term illness due to this. The sixth line at the top, however, goes even further, being at the outermost part of the Yu hexagram. It does not understand where the comfort came from at that time, and is also ignorant of the fact that comfort has already become a fixed situation. How can such a situation last long? If there is flexibility and awareness to turn back, there will be no calamity.

震下兌上　隨，元亨利貞，無咎。彖曰：隨，剛來而下柔。動而說，隨。大亨貞，無咎。而天下隨時，隨時之義大矣哉。剛來而下於柔，得其情，隨。而治之大通者也。剛中正，動而說，利而正，夫何咎哉。夫隨，多失正，正則寡。隨，動說而隨大，亨不失其正，而無咎者，大人也。而天下隨之矣。

The hexagram "Following" has the lower trigram Zhen (Thunder) and the upper trigram Dui (Lake). The hexagram statement says: Following is most smooth, favorable to maintaining the right course, and there will be no mistakes. The commentary on the judgment explains: The hexagram of Following is when a yang line comes forward and submits to a yin line, causing movement and joy, which is the meaning of Following. It is greatly smooth and maintains the right course, without calamity, as all things in the world follow the trend of the times. The significance of following is indeed great. Commentators believe: When a yang line comes forward and willingly submits to a yin line, it understands human feelings and governs by following human feelings, thus achieving great smoothness. The yang lines are both in the center and in the correct position, acting in a way that brings joy, which is favorable and upright. How could there be any mistakes? Generally, those who follow are often prone to losing the right path, and few can maintain it. The hexagram of Following is both active and joyful, with many followers, yet it remains upright and smooth without mistakes. Only a great person who is both virtuous and in the proper position can achieve this, so the world follows him.

象曰：澤中有雷，隨。君子以嚮晦入宴息。雷下於澤之中也。雷隨於澤，澤隨於雷。君子得物之情，而隨正之。則物來隨已正也。何所憂哉。故向暮入宴息，安之時也。

The Image Commentary says: There is thunder within a great marsh, which is the image of the following hexagram. The gentleman thus understands that when the sky darkens, he should go indoors to rest. Commentators believe that thunder falls into the great marsh, and the marsh follows the thunder; the thunder also follows the marsh. The gentleman observes the true nature of all things and corrects them according to their inherent nature. Thus, all things come to follow him and return to their proper place, so what is there to worry about? Therefore, when the sky grows dark, one enters the room to rest, for this is indeed the proper time for rest.

初九，官有渝，貞吉。出門交有功。象曰：官有渝，從正，吉也。出門交有功，不失也。隨主於見，可而變也。不隨則不吉。隨而喪本，亦不吉。初無專應得其理也。剛不失正，得其吉也。與二相得，出門交有功也。非應而合之，不失其隨，時之宜，不隨則獨立無功矣。

The line statement for initial nine says: The matter under its charge has changed, and by maintaining uprightness it brings good fortune; going out to meet people and engaging with them brings effectiveness. The image commentary explains: Although the matter has changed, it follows the right path, hence the good fortune; going out to meet people brings effectiveness because it does not lose the person to follow. Commentators believe that following is important in understanding the situation and following where appropriate. To never follow is not auspicious, and to follow without keeping the root is also not auspicious. Initial nine does not have a fixed corresponding line, yet it conforms to the principle of following; it maintains uprightness with its yang strength, thus achieving good fortune. It is closely connected with the adjacent line six two, which is why going out to meet people brings effectiveness. Although not in the correct position, it still comes together, which does not lose the meaning of following, and is a timely action; if one never follows, it would be isolated and ineffective.

六二，係小子，失丈人。象曰：係小子，弗兼與也。不顧其應，與時相得，動說相與，得隨之宜。五體隨而不戀初，遇之而有交。故二無凶，吉之戒也。

The Line Statement of the Second Line says: clinging to the young initial nine, one loses the mature nine five. The Image Commentary explains: clinging to the young is because one cannot attend to both ends at the same time. The commentator notes: the Second Line does not pay attention to the nine five, which is originally corresponding to it, but instead joins with the nearby initial nine in a timely manner, causing mutual joy and interaction, which also conforms to the way of following. The nine five, by itself, understands the meaning of following and does not solely attach to the initial nine. The Second Line meets the initial nine and has some interaction, so the Second Line does not encounter danger. This line serves as a warning to hold fast to the auspicious path.

六三，繫丈人，失小子。隨有求得，利居，貞。象曰：係丈夫，志舍下也。隨不繫於常也。三近於四，而遂相附得，隨也。四亦不逆求，所得也專，正而居，志合逺附，得所利也。

The Line Statement of the Third Line says: Being attached to the older Nine in the Fourth, one loses the younger Six at the Beginning; following and seeking leads to gain, and it is advantageous to remain in a stable and upright position. The Image Commentary explains: Being attached to a husband signifies that the mind has abandoned the lower Six at the Beginning. Commentators believe that following does not fixate on a particular object. The Sixth Three is close to the Nine in the Fourth, so they rely on each other and harmonize, which is following. The Nine in the Fourth does not reject its attachment, so the Sixth Three gains exclusively; remaining in a stable and upright position, the mind aligns with what is distant and finds support, thus obtaining the proper benefit.

九四，隨有獲，貞凶。有孚，在道以明，何咎。象曰：隨有獲，其義凶也。有孚在道，明功也。得三而附，有獲者，私擅其民，正之凶也。以隨之時，協隨之義，竭誠奉主，立功明道，皆上之有也。夫何咎哉。

Nine in the Fourth Line Statement says: Following along and gaining something, even if one remains upright, there is still danger; as long as one's heart is sincere, one's actions are in accordance with the right path, and one understands things clearly, what fault could there be? The Image Commentary explains: Gaining through following, according to principle, is dangerous; being sincere and following the right path, is to manifest achievements. Commentators believe: Nine in the Fourth gains the support of Six in the Third, so 'having gain' refers to taking the people for oneself. Even if one remains upright, danger is unavoidable. If one can follow the timing of the following卦, act in accordance with the principle of following, fully sincere in serving the superior, establishing achievements and clarifying the right path, and attributing all of this to the superior, then what fault could there be?

九五，孚于嘉，吉。象曰：孚于嘉，位正中也。剛德居尊，有應而不繫，盡下之宜，大通者也。中正而保位，利而貞也。信向於隨之嘉吉，則下皆隨之矣。

The Line Statement of the Fifth Line (Nine Five) says: To treat the virtuous with sincerity brings good fortune. The Image Commentary explains: Sincerity toward the virtuous is because it is properly positioned and centered. Commentators believe: Nine Five, with its yang strength, occupies the exalted position. Though it has a corresponding line, it is not bound by it. It can follow the appropriate course of each lower line as much as possible, thus achieving great success. It is both centered and upright while holding the position of the ruler, which is advantageous and maintains correctness. With sincere devotion to the most virtuous among the followers, it attains good fortune, and the people below naturally follow it.

上六，拘係之，乃從維之，王用亨于西山。象曰：拘係之，上窮也。隨者，下而隨也。下而隨之乃治，非大正之義也。治誠而不隨，則以力制可也。六無附而保其上，守於險阻可拘之，乃從維之，以力而後至服，而通命於逺志，治也。

The line statement of the sixth line at the top says: He was captured and bound, then further restrained with ropes. The king conducted sacrifices on the western mountain. The image commentary explains: Capturing and binding is because the sixth line has reached the extreme. Commentators believe: 'Following' means the lower follows the upper. Governance is achieved through the lower following the upper, but this is not the most proper principle. If governance is sincere and the other still refuses to follow, then force can be used to subdue him. The sixth line has no support and only desires to preserve its position, holding fast to a dangerous position, so it can be captured and restrained with ropes. Using force to make it submit, and then spreading the decree to distant places where the hearts have not yet been won over, this is also a form of governance.

巽下艮上　蠱，元亨，利涉大川，先甲三日，後甲三日。彖曰：蠱，剛上而柔下，巽而止，蠱。蠱，元亨，而天下治也。利涉大川，往有事也。先甲三日，後甲三日，終則有始，天行也。蠱，文皿蟲也。風過山也。時之蠱，而事繫之，不可以無制，作也。剛升而上，柔來而下，剛柔兩得其情，大通而柔伏也。巽而上，無違迕也。故可以造治制作，而無難也。

The Hexagram of Gu has the Lower Trigram Xun (Wind) and the Upper Trigram Gen (Mountain). The Hexagram Statement says: Gu, most auspicious, favorable for crossing a great river; three days before and three days after the day of Jia, one should be cautious in planning. The Commentary on the Judgment explains: Gu is when Yang is above and Yin is below, yielding and then stopping, which is Gu; Gu is most auspicious, thus the world is governed; favorable for crossing a great river means that there is something to be done on the way; three days before and three days after the day of Jia means that after a period of completion, a new beginning arises, which is the movement of the heavenly way. Commentators believe that the character "Gu" is composed of "ding" and "chong," meaning that insects grow in vessels, and the hexagram image is wind passing over a mountain. When circumstances decay into Gu, affairs follow, and there cannot be no system or action. Yang rises to the Upper Trigram, Yin descends to the Lower Trigram, and the strong and the weak each occupy their proper positions, thus achieving great success with the weak yielding; the Lower Trigram is yielding and moves upward, without opposition, so it can begin to govern and establish systems without encountering difficulties.

古之為治者，以質文相變也。弊而更之，之謂也。以質治者，寛而任人，親而不尊，其弊也。野而不近，縱而難禁，故因其弊而反之以文。以文治者，檢而有度，尊而不親，其弊也。煩而多賊，近而無實，因其弊而更之以質。質文更代，終則有始。如寒暑之謝也。甲者，制事之首也。夫立制者，必先究前弊之由，察其中，要其終。故先三日，以原之，然後更之，今及其先，乃及其後。後甲三日之正，故能合其時，而當於人心也。殷因於夏，周因於殷，故為之改命，創制天下法也。

The commentator goes on to say: In ancient times, those who governed the world always alternated between simplicity and refinement, changing when problems arose. This is exactly the point being made. Using simplicity to govern, one is broad-minded and trusting, with the ruler and people close to each other but lacking in dignity. Its drawback is that it is crude and not practical, and indulgent, making it hard to restrain. Therefore, in response to these drawbacks, refinement is used instead. Using refinement to govern, one is strict and follows laws and regulations, with the ruler being respected but not close to the people. Its drawback is that it is complicated and harmful, appearing close but without real effect. Thus, in response to these drawbacks, simplicity is used again. Simplicity and refinement alternate, and when one cycle ends, another begins, just as cold and heat alternate. "Jia" represents the beginning of creating affairs. Those who establish systems must first investigate the origins of past problems, examine their key points, and predict their outcomes. Therefore, three days before the Jia day, they trace back to the root and make changes, taking into account both the past and the future. Three days after the Jia day, they make the new system proper, thus being in harmony with the times and hitting the people's hearts. The Shang dynasty followed the Xia dynasty, and the Zhou dynasty followed the Shang dynasty, all changing the old orders while continuing the traditions, establishing new laws for the world.

象曰：山下有風，蠱。君子以振民育德。山下有風，時蠱而制事也。君子將以振民，先有其德然後制作也。

The Image Commentary says: Wind rising from beneath the mountain, this is the image of the Gǔ hexagram. The gentleman learns from this to invigorate the people and cultivate virtue. The commentator explains: Wind beneath the mountain symbolizes a situation of decline requiring renewal. The gentleman wishing to invigorate the people must first possess virtue himself, and only then can he speak of reforming institutions.

初六，幹父之蠱，有子考，無咎，厲終吉。象曰：幹父之蠱，意承考也。有為者，臣子之職也。受命者，承其意而損益從時，而後蠱，可乾也。柔始受命，能終其事。承父之後也，可謂有子矣。考何咎乎。臨事而專，故曰厲也。終成其志，得無咎也。有事之道也。

The line statement of the first line says: Correcting the disorders left by the father, having such a son, the father will have no fault; although there is danger and hardship, in the end it will be auspicious. The image commentary explains: Correcting the disorders left by the father is to carry out the father's intention. The commentator says: To act is the duty of a subject or a son. Those who bear the mission should follow the original intention of their ancestors and adjust according to the situation, only then can they correct the disorders. The first line, with its gentle and compliant nature, begins to take charge and can complete the task, continuing the father's cause, which can be called a good son. The father will have no fault. Facing a major matter and making a decision alone, hence there is danger and hardship; finally fulfilling the father's intention, so there is no fault. This is the way of taking on responsibilities.

九二，幹母之蠱，不可貞。象曰：幹母之蠱，得中道也。乾內應柔，承母之事也。不可以自正，非所越也。乃得中道矣。事有順而後成者，此之謂也。

The Line Statement for Nine in the Second says: Correct the disorder left by the mother's side, but do not adhere rigidly to one's own correctness. The Image Commentary explains: Correcting the disorder of the mother's side is to attain the middle path. Commentators note: Nine in the Second is engaged in affairs within the Inner Trigram and corresponds to the flexible and yielding Six in the Fifth above. It is responsible for matters on the mother's side. It cannot act independently and insist on its own correctness, because that would be overstepping its role; only then can it achieve the middle path. Some things must first be yielded to before they can be accomplished, which is precisely this situation.

九三，幹父之蠱，小有悔，無大咎。象曰：幹父之蠱，終無咎也。以剛得位，乾其事而專其任也。專之故，小悔，終成其志，故無咎也。

The Line Statement of Nine in the Third says: Correcting the mistakes of the father, there is slight regret, but no great fault. The Image Commentary explains: Correcting the mistakes of the father, there will ultimately be no calamity. The commentator believes: Nine in the Third, with a Yang line in a Yang position, is properly positioned and upright. It takes on this responsibility alone. Because of acting independently, there is slight regret; but in the end, it fulfills the wishes of the ancestors, so there is no fault.

六四，裕父之蠱，往見吝。象曰：裕父之蠱，往未得也。柔之位，而以柔處之，不能敏於事也。是寛其事而無成也。復命得乎，往見吝矣，終無功也。

The Line Statement of the Fourth Line says: Being lenient toward the father's disorder will lead to difficulties ahead. The Image Commentary explains: Being lenient toward the father's disorder, moving forward will not bring benefit. The commentator notes: The Fourth Line is originally a yin and flexible position, and it is occupied by a yin and flexible nature. It is not capable of swift action, and only indulges without results. How can it return to report back? Moving forward will certainly meet difficulties, and in the end, there will be no merit.

六五，幹父之蠱，用譽。象曰：幹父用譽，承以德也。柔非能幹蠱也。事必有主之者矣，用德而不勞於力，五之謂歟。居得中正，眾之所荷，用譽之謂也。

The Line Statement of the fifth line says: Correcting the disorder of the father, thus gaining a good reputation. The Image Commentary explains: Correcting the disorder of the father and gaining praise is because one uses virtue to take responsibility. The commentator notes: A Yin and flexible nature itself cannot personally correct the disorder; the task must be carried out by someone else. That which relies on virtue without necessarily personally exerting effort refers precisely to the fifth line. It occupies the center of the upper trigram and is in a position of honor, being the object of the people's support, which is the meaning of 'using reputation.'

上九，不事王侯，髙尚其事。象曰：不事王侯，志可則也。剛上者，主之尚也，令之源也。終其事而不享其利，以髙尚為事，可企而則也。不事王侯，可以尚之也。

The Line Statement of Upper Nine says: Not serving princes and lords, but holding one's conduct in high esteem. The Image Commentary explains: Not serving princes and lords means his aspirations can serve as a model to follow. Commentators believe: A yang line residing at the very top is a person esteemed by the sovereign and the source of government. He accomplishes things but does not enjoy the benefits, instead maintaining a lofty integrity. Such a person is worthy of admiration and emulation. Precisely because he does not serve princes and lords, he is even more deserving of reverence.

兊下坤上　臨，元亨利貞。至于八月，有凶。彖曰：臨剛浸而長，說而順，剛中而應，大亨。以正天之道也。至于八月，有凶。消不乆也。陰陽迭盛，天道成焉。陽長而萬物生，君子之道行，小人望之而服也。剛長正以應，說而順之，大亨，以正也。夫物有長也，必有代也。陽雖維陰，至於陰盛則不復維矣。君子當其時，內惕而不自得焉。觀時之消息也。臨代坤之二也。極六位而陰及代之矣。數之變也。凶其乆乎。月陰之物來，代陽也，故八月凶。

The hexagram "Governing" has the lower trigram Dui (Lake) and the upper trigram Kun (Earth). The hexagram statement says: "Governing" is most smooth and favorable for maintaining correctness; by the eighth month, there will be danger. The commentary on the judgment explains: The hexagram "Governing" represents the gradual growth of yang energy, which is joyful and gentle. The yang lines are in the center and correspond with the lines above, thus achieving great smoothness. This is in accordance with the heavenly way through correctness. The danger in the eighth month indicates that the retreat of yang energy will not last long. Commentators believe that yin and yang alternate in their rise and decline, forming the heavenly way. When yang energy grows, all things sprout, and the way of the superior person is carried forward, while the inferior person submits upon seeing it. Yang energy grows, is correct, and has corresponding lines, is joyful and obedient, thus achieving great smoothness, relying on the character "correctness." All things that grow must eventually be replaced. Although yang can sustain yin, when yin becomes extremely strong, it can no longer be sustained. The superior person in such a situation remains vigilant within and does not become complacent, observing the waxing and waning, the fullness and emptiness of the situation. The hexagram "Governing" arises from the second position of the trigram Kun (Earth) growing to replace the yin position. When it reaches the sixth position, yin will again replace yang, which is a natural change of energy. How long can danger last? The month belongs to yin, and yin replaces yang, hence danger occurs in the eighth month.

象曰：澤上有地，臨。君子以敎思無窮，容保民無疆。澤上有地，地取潤於澤。剛臨於柔，小人取，則於君子思其敎，周而無已也。則能保民安眾而應其無疆也。

The Image Commentary says: Above a great marsh is land, which is the image of the hexagram Qian. The gentleman thus understands that the mind of teaching others is boundless, and the protection and care of the people has no boundaries. The commentator explains: Land above a marsh draws its nourishment from the marsh. Yang is located below and governs Yin, so the petty person takes guidance from the gentleman, yearns for the gentleman's moral influence, and spreads widely without ceasing. Only in this way can the people be preserved and the masses be settled, matching the boundless inclusiveness.

初九，咸臨貞吉。象曰：咸臨貞吉，志行正也。四為我應，能感柔也。則制之自我矣。豈肆其志哉。感其從正者也。故得吉矣。

The line statement of initial nine says: approaching people by responding to their feelings, maintaining uprightness brings good fortune. The image commentary explains: the good fortune comes from uprightness and the response, as the mind follows the right path. The commentator notes: six four corresponds with initial nine, and initial nine can move this yin line. Thus, the initiative is in its own hands. But would it therefore indulge its mind? Rather, it moves the yin line to follow the right path, thus achieving good fortune.

九二，咸臨吉無不利。象曰：咸臨吉無不利，未順命也。剛浸而長，履位得中，有其德而能感。五以從已也。則五順於二，二未盡順於五也。尊而順，剛德日崇，故無不利也。

The line statement of nine in the second says: By responding to the people with sincerity, it is auspicious and there is no disadvantage. The image commentary explains: Because the approach is sincere and the result is auspicious, there is no disadvantage, as it has not entirely obeyed the command above. The commentator notes: The yang energy is gradually increasing, and nine in the second is in the middle of the lower trigram. It has virtue and can move others, causing six in the fifth to obey itself. Thus, six in the fifth obeys nine in the second, but nine in the second does not fully obey six in the fifth. The one in a high position submits to the one below, and the virtue of the yang energy grows day by day, so there is no disadvantage.

六三，甘臨，無利攸。既憂之，無咎。象曰：甘臨，位不當也。既憂之，咎不長也。陰以居上，柔接以臨之，甘辭以說之，失其正也。下有其人，而悟其非道，而能憂之，則咎不長也。

The third line statement says: Using sweet words to approach those below brings no benefit; if one is able to feel anxious about this, there will be no error. The Image Commentary explains: 'Sweet approach' indicates an improper position; since one is able to feel anxious, the mistake will not last long. The commentator notes: The third line, being a yin line in the upper position of the lower trigram, uses a soft and flattering manner to approach those below, employing sweet words to please them, thus losing the right path. Since there are virtuous people below, it becomes aware that it is not following the correct path, and thus feels anxious. If so, the mistake will not persist for long.

六四，至臨無咎。象曰：至臨無咎，位當也。應於初，則剛之。敎而守當其位，盡柔之道，臨之至也。無憂邪之，咎矣。

The Line Statement of the Fourth Line says: Being close and directly facing downward, there will be no mistake. The Image Commentary explains: To approach fully without disaster is because the position is appropriate. Commentators believe: The Sixth Line at the Fourth Position corresponds with the Nine at the Beginning, thus it follows the yang strength; by accepting guidance and remaining in its proper place, it fully embodies the principle of yielding, which is the ultimate expression of the hexagram of approaching. Therefore, there is no need to worry about mistakes caused by deviation.

六五，知臨大君之宜，吉。象曰：大君之宜，行中之謂也。二以剛長，五能感而從焉，知之以能，授之以政，可謂智矣。大君之宜，能臨天下者，如此矣。行能得其中也。

The Line Statement of the Fifth Line says: To govern below with wisdom, this is the proper conduct of a great ruler, and it brings good fortune. The Image Commentary explains: What is suitable for a great ruler is to act in accordance with the Middle Way. The commentator notes: Nine Two, by its yang strength, continues to grow, and Six Five is moved and submits to it, recognizing its ability and entrusting it with affairs, which can be called wisdom. What is suitable for a great ruler, the one who rules over the world, is precisely this, acting in a way that is exactly appropriate, achieving the 'Middle'.

上六，敦臨，吉，無咎。象曰：敦臨之吉，志在內也。四五皆應於陽，上為至順，亦歸而從之，逺而志於陽，厚於君子之道，順時知機，吉。又何咎哉。

The line statement of the sixth line at the top says: To govern below with sincerity and earnestness brings good fortune without error. The Image Commentary explains: The good fortune of sincere governance comes from the mind being aligned with the yang line of the inner trigram. The commentator notes: Both the fourth and fifth lines are in harmony with the yang lines below. The sixth line is the most yielding line, yet it adheres and follows them. Although distant, its mind is directed toward the yang, sincere in the way of the gentleman, responsive to the times and aware of the right moment, thus bringing good fortune. How could there be any calamity?

坤下巽上　觀，盥而不薦，有孚，顒若。彖曰：大觀在上，順而巽，中正以觀天下。觀，盥而不薦，有孚顒若，下觀而化也。觀天之神道而四時不忒，聖人以神道設敎，而天下服矣。觀上觀下也。下順上巽，觀上之風從而化之。上巽下坤，觀下之情而設敎也。剛德上行，為天下之大。觀得其中正大順，而巽以從之也。

The hexagram "Guan" (Observation) has the lower trigram as Kun (Earth) and the upper trigram as Xun (Wind). The hexagram statement says: "Guan" refers to the beginning of worship, when one has already washed hands and purified the vessel but has not yet offered the sacrifice. At this moment, sincerity is at its height, and people with genuine faith look up to him. The commentary on the judgment explains: The great object of admiration is exalted in position, gentle and yielding, occupying the center and upholding righteousness, setting an example for the world. When purification is performed but the offering has not yet been made, people with sincere hearts look up, and those below observe and are influenced. Observing the subtle workings of heaven, the four seasons never err, and the sage establishes education according to this subtle way, so the world is brought into submission. The commentator notes: "Guan" refers both to those below looking up to those above and to those above looking down upon those below. The lower trigram is gentle, and the upper trigram is yielding; those below observe the example above and are influenced accordingly. The upper trigram is Xun, and the lower trigram is Kun; those above observe the actual situation below and establish education. The virtue of yang rises, becoming the most admirable object in the world. It maintains "zhong" (center) and "zheng" (righteousness) and is extremely harmonious, so people follow it humbly.

古者，先王之治天下，為風之首者，非他也。禮之謂歟敬，其禮之本，歟宗廟，其敬之大。歟盥，其祭之首。歟取，諸潔敬者也。禮也者，物得其履，而不謬也。措之天下無所不行，本於其敬也。敬發乎情者也。盡則誠信，誠積中而容作於外，施於人而人順也。敬之盡者，莫大於孝，莫大於尊，親愛之。故貴之。貴之故尊之。昔者周公郊祀后稷以配天，宗祀文王於明堂以配上帝。是以四海之內各以其職來祭，天下無不敬其親者，此不令而民化上矣。

The commentator goes on to say: In ancient times, the sovereigns who governed the world used nothing else but ritual to lead the way. The essence of ritual lies in respect, and the greatest expression of respect is in the worship of the ancestral temple. The first step in the worship ceremony is washing the hands and face, which symbolizes purity and reverence. What is called ritual is to enable all things to be in their proper place without error, and to be universally practiced without obstruction. Its fundamental principle is respect. Respect arises from genuine feelings, and when it is perfected, it becomes sincerity. Sincere intention accumulates in the heart and is expressed through outward appearance, and when applied to others, others will be obedient. The ultimate expression of respect is none greater than filial piety, and none greater than reverence. Because one loves someone, one values them; because one values them, one reveres them. In the past, Duke Zhou offered sacrifices to Heaven at the outskirts of the capital with Houji as the accompanying deity, and in the Bright Hall he offered sacrifices to King Wen with him accompanying the Supreme Deity. Thus, people throughout the four seas came to assist in the sacrifices according to their respective duties. The world had no one who did not respect and love their parents and elders. This was achieved without issuing orders, but through the natural influence of those in authority.

宗廟之始者，盥也。得其始，盡其敬，誠其孝，然後能事宗廟鬼神也。其先祭也，散齋三日，以定志。致齋三日，以一慮。其將祭也，恫恫乎，恐懼如將見之。詩云：明發不寐，有懷二人，思之深也。其敬齋也，先祭而告，慟哭反矣。況至於盥乎。盥者，祭之道可觀其首敬也。薦者，養之道，故盡其敬，竭其情，則能備物矣。所以假外物而成孝子之心也，非禮之本也，故不在於薦矣，觀其誠信顒若而已。民知其敬上也，聖人申其情，行其事，而成敎於天下。雖天子必有尊也。則神道報其情也。此先王設敎之端，而天下大服也。

The commentator continues to say: The beginning of the ancestral temple worship is washing hands and face. Grasping this beginning, one must express reverence to the utmost and sincerity in filial piety, only then can one speak of serving the ancestral spirits. Before the worship, one must fast for three days to calm the mind, and then fast for another three days to focus one's thoughts. When about to perform the worship, one feels anxious and sincere, as if about to meet the ancestors. The Book of Poetry, Xiao Ya, Xiao Wan says, "At dawn, still unable to sleep, the heart is filled with thoughts of parents." Those who fast and show reverence, before the main worship, first make a prayer, often weeping and returning, let alone when they reach the stage of washing hands and face. Washing hands and face is part of the ritual of worship, from which one can see the initial reverence of the chief worshipper. The offering of sacrifices is part of the ritual of filial care, but as long as reverence is complete and sincerity is exhausted, the sacrificial offerings will naturally be complete. The offering of sacrifices is merely using external objects to fulfill the heart of the filial son, not the essence of the ritual, so the hexagram statement does not take the offering of sacrifices but only mentions washing hands and face. What people should observe is the sincere and reverent expression. When common people see him so reverent toward the superior, the sage follows this sincere feeling to carry out the ritual, thus completing the education throughout the world. Even if one is as exalted as the Son of Heaven, he must have someone he reveres, and thus the way of the spirits returns his sincerity. This is the beginning of the sage's establishment of education, and thus the world is greatly obedient.

象曰：風行地上，觀。先王以省方，觀民設敎，草木從上之風而偃也。故先王察其方，所觀其俗性。不易其素履。則民自行其道也。

The Image Commentary says: Wind blowing over the earth is the image of the Guan hexagram. Former kings observed this and traveled throughout the land to examine the people's conditions, thus establishing education and guidance. Commentators note that grass and trees bend in the direction of the wind from above. Therefore, former kings examined the regions, observed the customs and nature of the people, and did not alter their established ways, so the people naturally followed the right path.

初六，童觀，小人無咎，君子吝。象曰：初六，童觀，小人道也。柔而無位，逺於大觀，童蒙而無所觀，小人之道也。

The Line Statement of Chou Liu says: Observing like a child, shallow and naive, is not a fault for a petty person, but a plight for a gentleman. The Image Commentary explains: The childish observation of Chou Liu is the way of the petty person. The commentator holds that it is characterized by a yielding and weak nature without occupying a proper position, distant from the great object of observation, like a child who is ignorant and sees nothing, which is precisely the conduct of the petty person.

六二，窺觀，利女貞。象曰：窺觀女貞，亦可醜也。當大觀之時，不能逺於所觀，而顧覬覦為正，施於女子，守正則可矣。君子之丑也。

The Line Statement of the Second Line says: Looking through a door crack, it is advantageous for a woman to maintain her proper conduct. The Image Commentary explains: Observing secretly and benefiting a woman in maintaining her proper conduct, this attitude is also shameful for a gentleman. The commentator notes: At a time when one should have a broad view, it fails to look beyond, instead harboring covetousness and considering itself righteous. This attitude is acceptable for a woman to remain within her proper role; however, if applied to a gentleman, it becomes a disgrace.

六三，觀我生進退。象曰：觀我生進退，未失道也。大觀在乎中正已，處下體之，上風化之，出而及於民，進其道也。柔以奉之，退而謙也。故觀我生之，風化進不凌上，退不廢職，或從正事，可謂不失其道矣。

The third line statement says: Observe your own actions to decide whether to advance or retreat. The Image Commentary explains: Observing oneself to determine advancement or retreat is not losing the right path. Commentators believe: Great observation lies in maintaining the central position and upholding righteousness. The sixth line three is at the top of the lower trigram, with the wind teaching coming from above, spreading this teaching to the people, which is advancing; using a gentle attitude to serve those above, which is retreating and maintaining humility. Therefore, it observes its own conduct and influence: advancing without surpassing those above, retreating without neglecting one's duties, and doing everything in accordance with the right course. It can be said that it has not lost the right path.

六四，觀國之光，利用賓于王。象曰：觀國之光，尚賓也。履極臣位，順而承上，為上之巽，國之光也。煥乎可觀，利於用也。為王者之上賓。

The Line Statement of the Fourth Line says: Observing the brilliant virtue of a country, it is advantageous to become a guest of the king. The Image Commentary explains: Observing the light of the state, this is the virtue of a guest who honors ceremony. Commentators believe: The Fourth Line has already reached the highest position among ministers, and by being gentle and serving the superior, it reflects the virtue of yielding and following. This is also where the brilliance of the country lies. It is bright and visible, suitable for being employed, and sufficient to serve as an honored guest of the king.

九五，觀我生，君子無咎。象曰：觀我生，觀民也。為觀之尊，天下風化之首也。我之生化，備於民矣。觀其民有君子之風，乃天下無所歸，咎也。

The Line Statement of the Fifth Line says: Observing one's own actions, the superior person thus acts without error. The Image Commentary explains: Observing my life, in reality it is observing the people. Commentators believe: The Fifth Line is the exalted position that the whole hexagram looks up to, the leader of the world's moral guidance. The education and teachings that he promotes are embodied in the people. When the people exhibit the spirit of the superior person, the world will have nothing to blame.

上九，觀其生，君子無咎。象曰：觀其生，志未平也。過居無民之位，乘五之上，憂悔之地，志不得平也。亦在王敎而已自觀，有君子之風，乃無咎也。

The line statement of the Upper Nine says: Observing others' actions, the gentleman does this without error. The Image Commentary explains: Observing his life, the mind is still not at peace. Commentators believe: The Upper Nine has surpassed the position of the ruler and is in a position where there are no people to govern, and it is also towering over the Nine in the Fifth. It is precisely in a place prone to bring about sorrow and regret, so the mind cannot be at ease. What it can do is only pay attention to the teachings of the sovereign and self-examine. As long as it still maintains the demeanor of a gentleman, there will be no error.

震下離上　噬嗑，亨，利用獄。彖曰：頤中有物；曰噬嗑，噬嗑而亨。剛柔分，動而明，雷電合而章。柔得中而上行，雖不當位，利用獄也。剛物在頤中，曰噬嗑。故噬而嗑之，其道乃通，刑以齊之者也。分剛於柔，分柔於剛，象交得其情也。動而明之義皆得於理也。雷震電照，威以明之，隱無不彰，果辨之也。柔上治之主也，雖不若剛徳，而運於無所用獄，而正之者也。

The hexagram Shìkè has the lower trigram Zhen (Thunder) and the upper trigram Li (Fire). The hexagram statement says: Shìkè, smooth and unimpeded, favorable for applying punishment. The commentary on the judgment explains: There is something blocking in the mouth, hence called Shìkè; when the teeth bite together, the path becomes clear. The strong lines and the yielding lines are arranged above and below, with movement and clarity, thunder and lightning working together to reveal. The yielding line is in the central position and moves upward, although its position is not most appropriate, it is favorable for applying punishment. Commentators believe: When something hard is stuck in the mouth, it is called Shìkè, so one must bite it off and close the teeth to make the path passable. This metaphorically represents using punishment to regulate the world. The strong line is intermingled with the yielding line, and the yielding line is intermingled with the strong line; the hexagram's lines are interwoven and each reflects the actual situation. Movement with clarity, the meaning conforms to the situation. Thunder moves and lightning illuminates; using authority combined with clarity, hidden matters are all revealed, and matters can be decisively judged. The line Six in the Fifth, which is a yielding line, is the ruler governing above. Although it lacks the strength of the strong line, it can be properly applied, and in places where punishment is seemingly unnecessary, it can correct matters.

象曰：雷電噬嗑，先王以明罰敕法。雷震電照，震而後明得於情實也，先王明其罪，告其法，然後誅之，而民莫怨其上也。

The Image Commentary says: Thunder and lightning intersect, which is the image of the噬嗑 hexagram. The former kings thus clarified punishments and regulated laws. Commentators believe: Thunder is for shaking, lightning is for illuminating; first there is shaking, then illumination, so that the truth can be ascertained. The former kings first made clear the person's guilt, then informed him of the law he had violated, and then imposed punishment, so that the people would not resent those above.

初九，屨校滅趾，無咎。象曰：屨校滅趾，不行也。屨校，以木禁足，如履屨也。罪其初過之小也，懲而戒之，校足沒趾而已，其咎不行。小人福不至於大罪，戒為治者不可以不禁其微。

The Line Statement of Chou Jiou says: Wearing a wooden foot restraint that covers the toes, there will be no mistake. The Image Commentary explains: Wearing a foot restraint that covers the toes prevents him from moving forward. Commentators believe that "ju jiao" refers to a wooden restraint that binds the feet, like a shoe. The punishment is for a minor initial wrongdoing, a mere warning. The wooden restraint only covers the toes, preventing the wrongdoing from escalating. This is actually a blessing for the petty person, preventing him from committing a major crime. It also serves as a warning to those in governance that they must not neglect to correct minor mistakes before they grow into serious offenses.

六二，噬膚滅鼻，無咎。象曰：噬膚滅鼻，乘剛也。噬而得位，物不敢抗，噬膚之易也。乘剛者恃其強也，不可以輕，輕則反為害矣。噬深而滅巳，然後免於咎，乃得於中也。

The Line Statement for the Second Line says: It bites into the tender flesh, digging deep enough to cover the nose, without committing any error. The Image Commentary explains: Biting the flesh and covering the nose is because it is overpowering a yang line above. Commentators believe: The line six in the second position applies punishment in an appropriate position, and the opponent does not dare to resist, just like biting into soft flesh which is easy to do. However, it is overpowering a yang line above, relying on its own strength. Punishment should not be done carelessly, for carelessness will bring about misfortune. Biting deeply enough to cover one's own nose, then one can avoid error, which is exactly in line with the proper middle position without bias.

六三，噬臘肉遇毒，小吝無咎。象曰：遇毒，位不當也。柔僣剛位以之刑物，如噬臘之難也，則反謀為毒矣。慮毒而未傷，則懐懼而不果刑也，免之矣。噬之不盡，小吝者也。毒不終害，故無咎也。

The Line Statement of the Third Line says: Biting into hard dried meat, encountering poison, experiencing slight difficulty, yet without fault. The Image Commentary explains: encountering poison is because it is in an inappropriate position. The commentator notes: the Third Line, being a Yin and flexible element, occupies a Yang and strong position. Using such a status to impose punishment on others is like gnawing on hard dried meat, which is laborious. The other party may then secretly plot against it. It is mindful of the poison but has not yet been harmed, thus it is fearful and hesitates to decisively impose punishment, thereby escaping harm. The biting is not complete, which is a minor difficulty; the poison has not ultimately formed, so there is no fault.

九四，噬乾胏，得金矢，利艱貞吉。象曰：利艱貞吉，未光也。上近於尊，多懼之地，陰之位也。以斯用刑，未為得其道也，噬乾胏矣。果於剛直，無所回邪，曰金矢也。雖勇於敢位，未當也，豈足光哉，行法而已，艱以承之不失。其正得其吉也。

The fourth line statement says: Biting into dry meat with bones, obtaining a metal arrowhead, is advantageous to maintain uprightness amidst difficulties and results in auspiciousness. The Image Commentary explains: Being advantageous to maintain uprightness amidst difficulties and obtaining auspiciousness is said to indicate that it has not yet reached full development. Commentators believe: The fourth line is close to the sovereign's position, which is the most likely place to provoke fear. It is also a position of yin and flexibility. To apply punishment in such a situation is not yet in accordance with the right path, hence the difficulty of biting into dry meat with bones. It is upright and decisive, without any deviation or deviation, which is called 'metal arrow'. Although it is brave in taking on responsibilities, its position is not appropriate, so how can it reach full development? It is merely carrying out the law. By taking on responsibilities with diligence and caution without losing balance, maintaining uprightness can lead to auspiciousness.

六五，噬乾肉，得黃金，貞厲，無咎。象曰：貞厲，無咎，得當也。柔以噬物亦為難也，噬乾肉矣。位尊民服，可以有制，因於剛之道也。治至於刑，正之危也。得中當理，故無咎也。

The Line Statement of the fifth line says: It bites dry flesh and obtains gold; it maintains uprightness and is aware of danger, thus there is no error. The Image Commentary explains: Maintaining uprightness and being aware of danger without calamity is because of proper handling. The commentator notes: Using a soft and yielding nature to bite something hard is naturally difficult, hence it is likened to biting dry flesh. Fortunately, it occupies a noble position with the people in submission, thus it can exercise control, relying on the method of following the Yang. When governance reaches the point of employing punishment, it is already a situation of uprightness containing danger. The fifth line is in the center of the upper trigram and handles affairs properly, thus there is no error.

上九，何校滅耳，凶。象曰：何校滅耳，聰不明也。噬嗑之終，罪不可掩，至於極刑，故荷負其校以沒於耳，凶滅身也。小人為過之初，皆知其然也。不虞咎，大而不可脫也，徒聞其言而不能辨其終也，故耳其沒矣。聽之罪也。

The Line Statement of the topmost line says: carrying a heavy枷 on the shoulders, covering the ears, which is dangerous. The Image Commentary explains: carrying the枷 and covering the ears is because although the ears can hear, they do not understand the principles. Commentators believe: at the end of the噬嗑 hexagram, the wrongdoing can no longer be concealed, and finally leads to the extreme punishment of being shackled with a heavy枷, which covers the ears, resulting in danger so severe that it leads to death. Small people, when they first commit wrongdoings, actually understand the consequences, but they did not expect the guilt to be so great that they cannot escape. They have heard the admonitions in vain, yet they cannot discern the outcome, so their ears are covered by the枷, which is precisely the punishment resulting from their failure to heed sincere advice.

離下艮上　賁，亨小利有攸往。彖曰：賁，亨柔來而文剛，故亨。分剛上而文柔，故小利有攸往。天文也，文明以止，人文也。觀乎天文以察時變，觀乎人文以化成天下。剛下而柔來，文之。天降氣於地而為文也。柔上而分剛，象之地懸，象於天而為文也。天降氣於地，周而通也，故亨。地懸象於上，可以觀文，而則時中，柔而非實，應未足以濟之也，故小利有攸往。皆成文於天也。列尊卑之序，別同異之道，上建治於下，下繫治於上，止而得其治也。觀其天文，可以敬授人時，察其人文，可以自已而化，成天下治也。

The hexagram 贲 has the lower trigram Li (Fire) and the upper trigram Gen (Mountain). The hexagram statement says: "B贲, smooth and unimpeded, slightly favorable for going forward." The commentary on the judgment explains: "B贲 is smooth and unimpeded because the yin lines approach and adorn the yang lines, hence smoothness; the yang lines ascend and adorn the yin lines, hence only slightly favorable for going forward. This is the literary beauty of heaven; civilized and knowing when to stop, this is the literary beauty of man. Observing the heavenly phenomena allows one to understand the changes of time, observing human culture allows one to educate and achieve the world. The commentator says: the yang lines descend and the yin lines approach to adorn them, like heaven sending its qi down to the earth to form literary beauty; the yin lines ascend and the yang lines are divided, like the earth suspending objects above to form literary beauty. Heaven sending its qi down to the earth flows smoothly and is unimpeded, hence smoothness; the earth suspending objects above allows people to admire literary beauty and follow the four seasons. However, the yin lines are not sufficiently full, and their strength is insufficient to accomplish great things, hence only slightly favorable for going forward. All these literary beauties are formed in heaven. They arrange the order of respect and hierarchy, distinguish differences and boundaries, the superior establishes governance over the inferior, and the inferior submits to the governance above. Being still and each in their proper place, they achieve order. Observing the heavenly phenomena allows one to respectfully assign the seasons to the people; examining human culture allows one to start from oneself and extend to education, achieving the governance of the world."

象曰：山下有火，賁。君子以明庶政，無敢折獄。火在山下，其勢至微，君子審其幾，而明以出政，愼以致刑，懼其熾也。及其末也。君子奈之何哉。

The Image Commentary says: There is fire beneath the mountain, which is the image of the卦 of Zhen. The gentleman understands this and thus handles all official affairs clearly, yet does not rashly decide lawsuits. The commentator explains: Fire at the foot of the mountain is still weak. The gentleman observes these subtle signs, clearly issues orders, and cautiously applies punishments, for he fears it may spread into a great fire. When the fire has already burned out, what can the gentleman do?

初九，賁，其趾舎車而徒。象曰：舎車而徒，義弗乘也。剛而未位，獨立其志，不趨其應，不茍乎乘也。故飾其趾，將徒行也。其義豈乘哉。明其時之不可也。

The line statement of Chou Jiuping says: Adorn one's toes and abandon the carriage to walk on foot. The Image Commentary explains: To abandon the carriage and walk on foot indicates that according to principle, one should not ride in a carriage. Commentators believe: Chou Jiuping, although possessing the quality of yang strength, does not yet have a corresponding position. It remains steadfast in its own aspirations, does not seek to correspond with the yao that is in harmony with it, and refuses to take advantage of others' carriages. Therefore, it adorns its toes, preparing to walk on foot. According to principle, where would it be appropriate to ride in a carriage? This precisely shows that the timing is not yet suitable.

六二，賁其須。象曰：賁其須，與上興也。得其三而為文，若須之附頤也。柔而位卑，依剛以為文也。

The Line Statement of the Second Line says: Adorning the beard on the lower jaw. The Image Commentary explains: Adorning the beard, is following the rise above. Commentators believe: The Second Line relies on the Nine in the Third above to manifest its elegance, like the beard attached to the lower jaw. It is soft in nature and in a low position, able to display its elegance only by relying on the Yang.

九三，賁如濡如，永貞吉。象曰：永貞之吉，終莫之陵也。剛以得位，兩柔附之，賁然而有文。濡如而沃，其潤雖阻，他應履位，相保可以長守。其正則物不能凌而獲其吉。

The Line Statement for Nine in the Third says: adorned with brilliance and moisture, enduring in uprightness brings auspiciousness. The Image Commentary explains: the auspiciousness of enduring in uprightness is that ultimately no one can oppress it. The commentator notes: Nine in the Third, being a yang line in a yang position, is in the correct position and thus 'upright'. The two yin lines above and below both rely on it, hence its brilliance. Its moisture is like being watered, though it may be obstructed, the two yin lines each have their corresponding lines and are content in their positions, thus preserving each other and maintaining stability. As long as it remains upright, external forces cannot oppress it, thus achieving auspiciousness.

六四，賁如皤如，白馬翰如，匪宼婚媾。象曰：六四當位，疑也。匪宼婚媾，終無尤也。得位有應，賁而成文，故潔其儀，白其馬，欲翰如而速往也。懼三為宼，而不敢進，退當位正應，疑何久哉。宼夷則合矣。

The Line Statement of the Fourth Line says: The decoration is pure and clean, a white horse gallops swiftly, the one coming is not a robber but a suitor. The Image Commentary explains: The position of the Fourth Line is originally appropriate, but there is a lingering doubt; the one coming is not a robber but a person for marriage, so there will be no blame in the end. The commentator notes: The Fourth Line is in a proper position and has a corresponding Nine at the Beginning, so it becomes elegant through decoration, thus making its appearance clean and its horse white, wanting to gallop quickly and go forward. It fears that the Nine in the Third is in the middle acting as a robber, so it does not dare to advance; however, looking from the other side, its position is proper and it has a correct correspondence, so where would doubt last? When the doubt about the 'robber' is removed, the two will naturally unite.

六五，賁于丘園，束帛戔戔，吝終吉。象曰：六五之吉，有喜也。不在於彩賁之佳也。柔以居陽，獨保儉德，不因剛以為飾，守中黃以為賁，化之首也。故賁丘園之儉焉，納富用約，故戔戔其束帛，盈也。過儉不飾，雖可惜也。致理於文，終獲其志，故吉有喜也。

The line statement of the fifth line says: Applying ornamentation to simple places like hills and gardens, a bundle of silk is meager, although there is hardship, ultimately it is auspicious. The image commentary explains: The auspiciousness of the sixth line in the fifth position is due to joy. Commentators believe: True ornamentation does not lie in the beauty of color. The sixth line, being yin and occupying a noble position, alone maintains the virtue of frugality, not relying on yang to embellish itself, but keeping the moderate color as its ornamentation, which is the beginning of education. Therefore, it applies ornamentation to simple places like hills and gardens, receiving wealth but using it frugally, hence the bundle of silk appears meager and thin. In reality, this is fullness. Excessive frugality without embellishment may seem regrettable; but directing ornamentation in the right direction ultimately fulfills one's aspirations, hence auspiciousness and joy.

上九，白賁，無咎。象曰：白賁無咎，上得志也。剛居柔上，其尚賢也。知存之而不競，保始終而得治者，自得其文也。人之所尚也。其在依柔而後飾哉。超然以素物，無潔矣，又何咎乎。上而逺世，獲乎志也。

The line statement of Upper Nine says: Adorning with pure white, there is no error. The Image Commentary explains: White purity brings no calamity, because being at the top position, one's aspirations are realized. Commentators believe: A yang line residing above a yin line demonstrates the virtue of valuing the virtuous. Knowing how to preserve oneself without competing with others, maintaining steadfastness and attaining governance, one's elegance naturally arises from within, which is what people admire. Why would one need to rely on yin lines to embellish oneself? Being detached and content with simplicity, there is no purer state than this, so how could there be any error? Residing at the highest position and distancing oneself from worldly affairs, this is the realization of one's aspirations.

坤下艮上　剝，不利有攸往。彖曰：剝，剝也。柔變剛也。不利有攸往，小人長也。順而止之觀象也。君子尚消息盈虛，天行也。剝，柔乘剛也。君子之道僅存也。何所往哉，順其時止而止之，可以觀其象，而適其變也。夫道，無定體也。唯時行之，消而息之，盈而虛之，天之道也。君子之尚也。故當其道往，而不吝焉。應其時而不自得焉。

The Hexagram of Pei has the Lower Trigram as Kun and the Upper Trigram as Gen. The Hexagram Statement says: Pei, it is not advantageous to go forward. The Commentary on the Judgment explains: Pei means to peel off, which is when the yao of Yin overpowers the yao of Yang. It is not advantageous to go forward because the small people are growing. To follow the trend and bring it to a stop depends on observing the hexagram. The gentleman esteems the principles of retreat and growth, fullness and emptiness, which are the workings of Heaven. Commentators say: The Hexagram of Pei is when the Yin lines overpower the Yang lines. The way of the gentleman is reduced to only the line Nine at the Top. Where can he go? He can only follow the trend, stop when it is time to stop, and observe the hexagram to adapt to its changes. The Dao has no fixed form, but follows the trend: when it is time to retreat, retreat; when it is time to grow, grow; when it is time to be full, be full; when it is time to be empty, be empty. This is the law of Heaven, and also the principle the gentleman upholds. Therefore, when one's Dao is not working and one is about to retreat, one does not feel regretful, but follows the trend calmly, and does not become overly pleased.

象曰：山附於地，剝。上以厚下，安宅。山髙也，地下也，下剝上則山附於地也。故君不可以制下，則厚順於下，因而安宅之，不敢遷也。

The Image Commentary says: A mountain resting on the earth is the image of the Hexagram of Decrease. Thus, those in high positions learn to treat the people below with kindness and to secure their own position. The commentator explains: A mountain is originally high, and the earth is originally low; the lower part erodes the upper part, causing the mountain to collapse and rest on the earth. Therefore, a ruler, since he cannot merely suppress the people, should be generous and顺应 them, thereby securing his own position and not lightly moving it.

初六，剝床以足蔑，貞凶。象曰：剝床以足，以滅下也。床，人之所安也。剝之以足，滅下之道。潛而剝之，猶未見也。無陽自此始矣。凶之道也。

The Line Statement for the first line (Initial Six) says: The bed is being eroded from its foot, damaging the foundation, and even holding to the correct path brings danger. The Image Commentary explains: The erosion of the bed begins from its foot, which is the destruction of the foundation below. Commentators note: The bed is something on which a person relies for security. The erosion starts from the foot of the bed, which is the method of destroying the foundation. It erodes gradually from within, not yet visible on the surface, and the loss of yang energy begins here, hence it is a dangerous path.

六二，剝床以辨蔑，貞凶。象曰：剝床以辨，未有與也。剝以漸長，小人漸得位也。至剝其床，剝道見而可辨也。無正而得位，誰與之哉，凶之道也。

The Line Statement of the Second Line says: The decay has reached the place where the bed frame meets the bed body, the damage is deeper, and even holding to the correct path brings danger. The Image Commentary explains: The decay has reached where the bed frame meets the bed body, because it has not found a companion. Commentators believe: The decay gradually deepens, indicating that small people are gradually taking positions. When the decay reaches the bed body, the trend of decay is already evident and recognizable. It is not upright yet occupies a position, who would be willing to associate with it? This is naturally a dangerous path.

六三，剝之無咎。象曰：剝之無咎，失上下也。群小剝上，已獨應之，無咎者也。猶應離群失眾之趨也。

The Line Statement of the Third Line says: Being in a state of decline but without fault. The Image Commentary explains: Decline without calamity is because it has separated from the like above and below. Commentators believe: A group of small people jointly attack the yang line above, but only the Sixth Line in the Third Position corresponds with the Ninth Line at the Top, hence there is no fault. However, by doing so, it means departing from its own kind and going against the trend of the majority.

六四，剝床以膚，凶。象曰：剝床以膚，切近災也。剝至上，體過床以及膚，近於災也。凶，其危也。

The Line Statement of the Fourth Line says: The decay has already damaged the skin and flesh, which is ominous. The Image Commentary explains: The decay affecting the bed has reached the skin and flesh, indicating that disaster is now very close at hand. The commentator notes: The trend of decay has advanced to the upper part, crossing over the bed frame to injure the skin and flesh, showing that disaster is very near. Therefore, it is described as ominous, illustrating the urgency of the situation.

六五，貫魚以宮人寵。無不利。象曰：以宮人寵，終無尤也。剝上於五，為剝之主，能得其中。上承於陽，反止群小，群小由之貫魚。寵以宮人，不害外正，何不利焉。則終無尤矣。

The Line Statement of the fifth line says: Like a string of fish arranged in order, leading the palace attendants to receive favor, there is no disadvantage. The Image Commentary explains: Leading the palace attendants to receive favor, ultimately there will be no blame. Commentators believe: The trend of decline rises to the fifth position, and the sixth line at the fifth position becomes the ruler of the Bao hexagram. Yet it can maintain the center of the upper trigram. It ascends to receive the yang line, and in reverse, restrains many petty persons. These petty persons, led by it, move in sequence like a string of fish. Receiving favor as palace attendants does not interfere with the proper course of the outer court, so there is no disadvantage, hence ultimately there will be no blame.

上九，碩果不食，君子得輿小人，剝廬。象曰：君子得輿民所載也。小人剝廬，終不可用也。極剝而保於上，大果有乎。拔不食者也。極消則息道，斯來矣。君子厚徳以藏垢也，故民所載矣。小人矜忌而偶怨也。故剝人之廬，終不可用也。復而不敵怨於剝者，君子也。

The line statement of Upper Nine says: A large fruit has not been eaten, the gentleman thus receives a carriage to carry him, while the petty person even loses his dwelling. The Image Commentary explains: The gentleman receiving a carriage is because the people are willing to carry him; the petty person destroying dwellings shows that he is ultimately not fit to be used. The commentator notes: When the shedding reaches its extreme and only Upper Nine remains intact at the top, that large fruit is still there, not yet picked. When decline reaches its extreme, the way of renewal is about to come. The gentleman has deep virtue and can包容 filth, so the people are willing to carry him; the petty person is arrogant, jealous, and always creates enmity, so he even destroys others' dwellings. Such a person is ultimately not fit to be used. When yang energy returns, not retaliating against those who once eroded him is the way of the gentleman.

震下坤上　復，亨。出入無疾，朋來，無咎。反復其道，七日來復，利有攸往。彖曰：復，亨。剛反動而以順行，是以出入無疾。朋來無咎，反復其道，七日來復，天行也。利有攸往，剛長也。復其見天地之心乎。陽反入於下而復其所出，而動以順行，出入而無間，何疾之有。一陽長而群陽至焉，君子之道通也。其何咎乎。易六位而成文也。乾之姤，剝。陽之初九，陽道消也。極六位而反於坤，之復其數七日，其物陽也。陽統陰之理也。陽雖消而復之，不逺之而不絶也。其天道之行歟，反而復行其道也。剛長也，君子可以利攸往矣。

The hexagram "Fu" has the lower trigram Zhen (Thunder) and the upper trigram Kun (Earth). The hexagram statement says: "Fu, smooth and unimpeded. Going out and coming in causes no harm, companions come forward, and there is no mistake. Going and returning follows a regular pattern, and after seven days it returns again, which is favorable for going forward." The commentary on the judgment explains: "Fu is smooth and unimpeded because the yang line returns and initiates action, and it follows the gentle trend, so going out and coming in causes no harm; companions come forward without calamity, going and returning follows a regular pattern, and after seven days it returns, which reflects the operation of heaven; it is favorable to go forward because the yang is growing. From the hexagram Fu, one can roughly see the mind of heaven and earth in generating life." Commentators believe: "Yang energy returns to the lower part and goes back to its original place of origin. Once it moves, it follows the trend, so going out and coming in causes no obstruction, how could there be any harm? A single yang line grows, and other yang lines follow, thus the way of the gentleman becomes unimpeded, how could there be any mistake? The Zhou Changes uses six lines to form the meaning and structure of a hexagram: the Qian hexagram changes once to Gou, then to Bo, and so on, with the yang lines gradually retreating from the initial line Chou Ji. When the six lines are fully retreated, they return to Kun, and then reach Fu, which exactly corresponds to the number seven, referring to yang. This illustrates the principle of yang leading and governing yin. Although yang is retreating, it will eventually return, not going too far, nor being cut off, which is exactly the operation of heaven, returning and then reestablishing its rule. The growth of yang allows the gentleman to go forward and gain benefit."

夫易者，易也。剛柔相易，運行而不殆也。陽為之主焉，陰過則陽滅，陽復則陰剝，晝復則夜往，夜至則晝往，無時而不易也。聖人是以觀其變化生殺也，往而復之也。而無差焉，謂陽生而為天地之心，天地之心與物而見也。將求之而不可得也。子曰：天下何思，何慮天下，殊途而同歸，一致而百慮。聖人之與天地並也。以萬物為之心也。何已心之往哉，故有以求之不至矣。無以求之，亦不至矣。是聖人無而有之，而易行乎。其中矣，可無辨乎。

The commentator goes on to say: What is called "The Book of Changes" refers to change. Strength and weakness alternate, continuing without end. Yang is the dominant force: when Yin becomes excessive, Yang is extinguished; when Yang returns, Yin is reduced. Day comes back and night passes, night arrives and day passes, there is no moment that does not involve change. Therefore, the sage observed the transformation and generation of all things, their coming and going, precise and unerring, and thus said that the emergence of Yang is the mind of heaven and earth. The mind of heaven and earth is only visible through all things; if one seeks it in itself, it cannot be found. Confucius said, what is there to think about in the world? The paths of the world may differ but they all lead to the same place; thoughts may be manifold but they all converge. The sage stands alongside heaven and earth, treating all things as his own mind; how could he pursue it with his own mind? Therefore, if one deliberately seeks it, it cannot be found; if one completely does not seek it, it also cannot be found. This is precisely how the sage recognizes "being" within "non-being." The way of change operates within this, how can it not be examined?

象曰：雷在地中，復先王。以至日閉關，商旅不行，后不省方。冬至陽潛，動於地中也。帝王者，體化合乾，故至日閉關絶行。不務察事，以象潛之勿用與時之，更始也。

The Image Commentary says: Thunder is hidden in the earth, which is the image of the复卦. The former kings closed the borders on the winter solstice, and merchants did not travel outside, nor did the sovereign tour the land. Commentators believe that at the winter solstice, the yang energy is still hidden and only slightly begins to stir underground. The sovereigns understood this principle of generation and transformation and harmonized with the way of Heaven. Therefore, on the winter solstice they closed the borders, stopped travel, and did not busy themselves with inquiries about state affairs, thus following the meaning of the hidden dragon not yet in action, and also conforming to the meaning of the beginning of a new cycle.

初九，不逺復，無祇悔，元吉。象曰：不逺之，復以修身也。陽生也，復於初也。修身之道，生非而復，復之不逺也。不適於邪也。得大吉矣。

The Line Statement of Chou Jiou says: Not having gone far, one turns back, without regret, and it is a great auspicious omen. The Image Commentary explains: Turning back without having gone far is used for self-cultivation. The commentator notes: Yang energy begins to arise, returning to its original position. The principle of self-cultivation is the same: once there is a mistake, one immediately turns back. Turning back early and straying only slightly will not lead to the path of evil, thus attaining great auspiciousness.

六二，休復吉。象曰：休復之吉，以下仁也。陽生也，仁也。二得位而歸復之，陰之道不行，而得其息矣。得仁而行吉之道也。

The Line Statement of the Second Line says: A beautiful return, auspicious. The Image Commentary explains: The auspiciousness of returning to rest is because it is able to submit to the person of benevolence. Commentators believe that the arising of yang energy is benevolence. The line Six in the Second, being in the correct position and receiving the right, returns to the beginning line and follows it, thus returning. The path of yin and flexibility is no longer practiced, and instead it gains rest and renewal. It approaches the benevolent and walks on the auspicious path.

六三，頻復厲，無咎。象曰：頻復之厲，義無咎也。極於下體逺之復也，危而憂之，頻而復之，茍知復也。雖危何咎。

The Line Statement for the third line says: Repeatedly returning but repeatedly losing, there is danger and hardship, but there is no fault. The Image Commentary explains: The danger and hardship of repeated returning, according to the principles, does not bring calamity. The commentator believes: The line six three is at the top of the lower trigram, having become distant from the line nine at the beginning, thus feeling anxious and worried, repeatedly turning back. As long as one truly turns back, although the situation is dangerous, how could there be any fault?

六四，中行獨復。象曰：中行獨復，以從道也。諸陰或複利仁，而行也。四自應之，安仁而適也。時有其復，異於上，下行能得中，復以至於道也。

The Line Statement of the Fourth Line says: Walking in the middle of all the lines and returning alone. The Image Commentary explains: Returning alone while in the middle is to follow the right path. Commentators believe: Other yin lines return only because they see the benefit of benevolence and follow the crowd; however, the Fourth Line is originally in correspondence with the First Yang Line, and thus returns naturally and comfortably to benevolence. At this time, it returns, differing from the lines above, acting in the middle without bias, and after returning, it conforms to the right path.

六五，敦復無悔。象曰：敦復無悔，中以自考也。逺陽過，應悔之道也。安而守中，志能自考也。自考也者，窮其理而盡其性也。故逺以復之，厚於德也。故無咎矣。

The line statement of the fifth line says: "With sincerity and earnestness, one returns; there is no regret." The Image Commentary explains: "Returning with sincerity and earnestness without regret is due to the ability to maintain the center and to self-examine and perfect oneself." The commentator notes: The sixth line is far from the yang line at the beginning, and there is no corresponding line, so it is originally in a situation prone to regret. Fortunately, it remains securely in the center of the upper trigram, and its aspirations are able to self-examine. Self-examination means thoroughly investigating matters and fully realizing one's nature. Therefore, even though it is far away, it can return, and its virtue becomes profound, thus there is no error.

上六，迷復凶，有災眚。用行師，終有大敗以其國君，凶。至于十年不克征。象曰：迷復之凶，反君道也。復陽於下，其道未著，陰求復之者，或利之而復，或自考而復，皆心自復非陽力之能制也。至於上逺之極也，不能自復，不知陽之仁也，故據眾之上，迷其復凶之災也。雖用眾必大敗也，以其不往時而反於尚君之道也。至於窮數而不能征也。

The line statement of the sixth line at the top says: losing direction and not knowing when to retreat, it is dangerous and will bring calamity; if used for military action, it will ultimately result in a great defeat, and even involve the sovereign, it is dangerous, and for ten years it will be impossible to go to war. The image commentary explains: the danger of being lost in repetition is because it violates the way of the sovereign. The commentator notes: the yang energy is returning from below, but its path is not yet clear. The many yin lines seeking to return, some return because they see benefits, some return through self-reflection, all arising from their own hearts, not forced by the yang line. By the time it reaches the sixth line at the top, it is so far from the yang line that it cannot return on its own and does not understand the benevolence represented by yang. Yet it still remains above the people, thus losing the path of return and inviting dangerous calamity. Even if a large army is mobilized, it will certainly suffer a great defeat, because it refuses to follow the trend of the times and instead goes against the principle of honoring the sovereign's way, until its fate is exhausted, it will still be unable to go to war.

震下乾上　無妄，元亨利貞，其匪正有，不利有攸往。彖曰：無妄，剛自外來而，為主於內，動而健，剛中而應，大亨以正天之命也。其匪正有眚，不利有攸往，無妄之往，何之矣。天命不佑行矣哉。天徳在上，求賢以治時，在乎前也。剛自外來而踐其初，而為治主於內，其體動而健上，剛中而下柔，應之上下一徳理，無違者非大亨，以正乎此天之命。上使之行，下得陳其力也。其匪正而往，非上之至違於天，背於時也。行矣哉，不可行者也。

The hexagram Wuwang has the lower trigram Zhen (Thunder) and the upper trigram Qian (Heaven). The hexagram statement says: Wuwang, most smooth, favorable to maintain correctness; if actions are not upright, there will be calamity, unfavorable to go forward. The commentary on the judgment explains: The hexagram Wuwang is when yang strength comes from the upper trigram to become the master of the inner trigram. The trigram Zhen represents movement and strength, while the trigram Qian represents firmness and strength. The yang lines are in the center and correspond with the lower trigram, thus achieving great smoothness and uprightness. This is the command of heaven; if actions are not upright, there will be calamity, and it is unfavorable to go forward. In a time of Wuwang, where can one go? If heaven's mandate does not support him, how can he proceed? Commentators believe: Heavenly virtue is at the highest position, seeking virtuous talents to govern the world, which is the most urgent matter. Yang strength comes from outside, taking the position of the first line, becoming the master of the inner trigram. The hexagram embodies movement and the upper trigram is firm and strong. The yang lines are in the center, and the lower trigram is soft and responsive. Thus, the upper and lower parts share the same virtue and principle, with no opposition. Is this not great smoothness? It relies on uprightness, and uprightness is precisely the command of heaven. Those in authority implement policies, while those below can exert their strength. If one acts improperly and goes forward recklessly, it is not the fault of those above, but rather the individual's extreme violation of heaven's way and the inopportune moment. How can he proceed? It is impossible to proceed.

象曰：天下雷行，物與無妄。先王以茂對時育萬物。天下雷行，雷動而震物，得其生，自正其命相與不妄矣。故先王求有徳，以茂其治，對時而養萬物。

The Image Commentary says: Thunder moves across the world, and all things follow it without deceit. Thus, the former kings diligently followed the heavenly timing to nurture all things. The commentator explains: Thunder moving across the world, once it shakes, all things are startled and awakened, each receiving its proper life, thus naturally fulfilling their heavenly destiny, and their interactions are no longer deceitful. Therefore, the former kings sought virtuous people to govern and flourish, following the four seasons to nurture all things.

初九，無妄，往吉。象曰：無妄之往，得志也，以剛而來居內卦之下。志行其正以輔於乾，為佐治之主，往來必得其志也。

The Line Statement of Chou Jiou says: Not to be deceptive, going forward is auspicious. The Image Commentary explains: Going forward without being deceptive, is to realize one's aspirations. The commentator notes: Chou Jiou, with yang strength coming from outside, occupies the first position of the Inner Trigram. He is determined to promote the right path to assist the Upper Trigram Qian, serving as the main character in assisting governance. Therefore, whether going forward or coming back, he is certain to realize his aspirations.

六二，不耕穫，不菑畬，則利有攸往。象曰：不耕穫，未富也。剛正而在乎前，柔守位而上，應也。其可妄乎。不合初以首事，不與鄰以謀富，故不耕菑獲畬而已矣。承令而行，則利其往也。

The Line Statement of the Second Line says: Not plowing for the sake of harvest, not clearing fields for the sake of fertility, this is actually favorable for going forward. The Image Commentary explains: Plowing without expecting a harvest, is not thinking of becoming rich. The commentator says: The Yang and strong initial Nine is ahead of it, and the Six in the Second, being flexible and proper, stays in its place and connects upward with the Nine in the Fifth. How could it act recklessly? It does not join the initial Nine to start things first, nor does it seek wealth with adjacent lines. Therefore, it only plows without thinking of harvest, clears fields without expecting fertility. It follows the commands above and thus going forward is favorable.

六三，無妄之災，或繫之牛行人之得，邑人之災。象曰：行人得牛，邑人災也，陰妄居陽災之道也。牛者，陰之類也。非所履而履之，繫之者也。四近而得之，非其本合，行人之得也，本應於上。邑人之謂也。上道窮而爭合，故受之災，以其行人得牛，而致其忿也。

The Line Statement of the Third Line says: A sudden calamity comes without cause: someone tied up a cow there, a passerby took the cow away, and the people of the same town were thus implicated. The Image Commentary explains: the passerby obtained the cow, while the people of the town suffered disaster; this is the pattern of a yin line wrongly occupying a yang position and thus inviting misfortune. The commentator notes: the cow belongs to the yin category, and the Sixth Line is on a position it should not be. This is like tying up the cow there. The Ninth Line in the Fourth position is close and easily obtains it, but it should not be connected with it, which is called 'the passerby's gain'; the Sixth Line originally should correspond with the Ninth Line at the top, which is the 'townspeople.' The Ninth Line at the top is in a position of exhausted path and seeks to compete for this relationship, thus suffering disaster, because the passerby took the cow, provoking its anger.

九四，可貞無咎。象曰：可貞無咎，固有之也。繫於三，咎也。居尊守卑，正以承上，得民不以為私，猶可固其所有，而免於咎。

The statement of the fourth line says: It is possible to hold firm and upright, without error. The Image Commentary explains: Holding firm and upright brings no calamity, because it can firmly retain what is appropriate. The commentator notes: The fourth line is connected to the third line, and originally would have an error; yet it holds a position of honor near the sovereign and remains humble, properly serving those above, gaining the people's support without claiming it as its own. Thus, it can still maintain what it possesses and avoid error.

九五，無妄之疾，勿藥有喜。象曰：無妄之藥，不可試也。剛自外來，為主於內，動而得民，往而獲志，道既盛矣，則疑疾之也。夫以剛動，強志在，於正攻之，則反害從之，則成功。故藥之増剝待之，終吉。

The Line Statement of the Fifth Line says: It is not a disease contracted through reckless behavior; it will naturally recover without medication and bring good fortune. The Image Commentary explains: The medicine used for the disease of Wuwang should not be tried carelessly. The commentator believes: The yang strength comes from outside and is in charge of the Inner Trigram. Once it moves, it gains the people's support; when it goes forward, it realizes its will. The way and strength are already very strong, thus attracting suspicion and resentment from others. This is like a disease arising out of nowhere. With strong yang action and firm will, the intention is to correct things. If one forcefully treats it, harm will result; if one follows the natural course, success will come. Therefore, rashly using medicine will only increase loss, but waiting quietly will ultimately bring good fortune.

上九，無妄，行有眚，無攸利。象曰：無妄之行，窮之災也。乘於剛，上於尊而又爭。應窮高極危，妄之甚也。復何往哉，無所利也。

The line statement of Upper Nine says: In a time of no false movement, forcing action will bring calamity and bring no benefit. The image commentary explains: In a time of no false movement, yet acting falsely, is the calamity brought about by reaching the extreme. The commentator notes: Upper Nine is overpowering the yang strength, and is in a position above the sovereign, yet still seeks to contend and strive for its corresponding Six in the Third. It has reached the highest point and the most dangerous situation, acting falsely to an extreme degree. Where else can it go? Naturally, there is no benefit.

乾下艮上　大畜。利貞。不家食吉。利涉大川。彖曰：大畜，剛健篤實，輝光日新其徳。剛上而尚賢，能止健大正也。不家食吉，養賢也。利涉大川，應乎天也。剛健而上求於艮，非輝其光而日新其徳乎。剛上而尚賢，尊柔以奉之，重其徳，承其道也。能止健以為大正也。賢不肖，非其畜也。祿之以公食，勤之以民治，成上之功，畜而盡其能也。應乎天也。於何而不濟乎，是以利涉大川也。

The Hexagram of Great Accumulation has the Lower Trigram Qian (Heaven) and the Upper Trigram Gen (Mountain). The Hexagram Statement says: Great Accumulation is favorable to maintaining correctness; not working at home but receiving salary in the court is auspicious; it is favorable to crossing a great river. The Commentary on the Judgment explains: The Hexagram of Great Accumulation is strong and firm, full and solid, radiant and with virtue renewed daily; the yang is above and values the virtuous, thus restraining the strength of the strong, which is great correctness. Not working at home but being auspicious is because the state is accumulating virtuous talents; it is favorable to crossing a great river because it corresponds to the heavenly way. The commentator says: The lower trigram is strong and seeks guidance from the upper trigram Gen, which is not precisely making one's light shine and virtue renewed? The yang is above and values the virtuous, while the sixth line, a yao of flexibility, holds the position of honor and supports him, esteeming his virtue and following his principles, thus restraining the strength of the strong and achieving great correctness. What is accumulated must be the virtuous, the unvirtuous is not included in the accumulation; using the salary of the state to support him, using the affairs of governing the people to labor him, achieving the achievements of the superior, accumulating him is to let him fully display his abilities. Thus it corresponds to the heavenly way, so what else cannot be accomplished? Therefore it is favorable to crossing a great river.

象曰：天在山中，大畜。君子以多識，前言往行以畜其徳。天在山中，小能畜大也。君子之畜大也。前言往行，多學而究之，論辨而擬之，以畜為徳也。

The Image Commentary says: Heaven is contained within the mountain, which is the image of the Great Accumulation hexagram. The君子 thus widely collects the good words and virtuous deeds of previous generations to accumulate his own virtue. The commentator explains: Heaven being able to contain itself within the mountain indicates that the small can nurture the great. The君子 accumulates precisely this great. He extensively studies the words and deeds of the ancients, thoroughly investigates them, repeatedly discusses and compares them with himself, taking accumulation as the way to cultivate virtue.

初九，有厲利已。象曰：有厲利已，不犯災也。上畜之初，何可自任，故居而待命則利往而違上，則厲也。

The line statement of initial nine says: There is danger and hardship, advantageous to halt. The image commentary explains: There is danger and hardship but advantageous to stop, in order not to provoke calamity. The commentator holds that initial nine is at the beginning of being restrained by what is above, how can it act on its own? Therefore, it is advantageous to remain in place and await orders; if it insists on proceeding and goes against what is above, there will be danger and hardship.

九二，輿說輹。象曰：輿說輹，中無尤也。大畜之下體為上之畜履無位，應中安其所畜，故脫輿輹而不往任上之畜也，終無尤也。

The line statement of the second line says: The carriage has removed the伏兔 from its axle and cannot move forward. The Image Commentary explains: The carriage removing the伏兔 is because it is in the center without blame. The commentator notes: The second line is in the lower trigram of the Great Accumulation hexagram, being the one being nurtured by above, and itself has no position. It has a corresponding line above and is in the center of the lower trigram, content with its position of being nurtured, so it deliberately removes the伏兔 from the carriage and does not proceed, wholeheartedly accepting the nurturing from above, thus ultimately having no blame.

九三，良馬逐，利艱貞。曰：閒輿衛，利有攸往。象曰：利有攸往，上合志也。奉上之勞而不敢自獲，其志至終得治，則因其道焉。故開國承家，其道自利，馳良馬也。自任不可以縱緩，則失矣。艱而守正，乃利閒。習乘輿備其左右，則利有攸往矣。上大畜之終，則盛大矣，無不通也。習輿備衛所以合上之志，而皆通也。

The line statement of the third line says: A good horse gallops forward, it is advantageous to maintain the right course in adversity; one should be skilled in driving and defense, and it is advantageous to go forward. The image commentary explains: It is advantageous to go forward because it aligns with the aspirations above. Commentators believe: The third line is one who serves those above without claiming the credit for oneself. Its aspiration remains consistent until the great peace of the world, thus following this path. Therefore, establishing a state or a family, following this path naturally brings advantage, just like driving a fine horse. However, since one is taking responsibility, one must not be lax or careless, for a moment of slackness leads to error. Maintaining the right course in adversity is what brings advantage through practice and preparation. Being skilled in driving and equipping the attendants properly is what makes it advantageous to go forward. By the end of the Great Accumulation hexagram, the situation is already grand and nothing is impossible. Being skilled in driving and properly preparing the attendants is precisely to meet the aspirations of those above, thus achieving smooth progress everywhere.

六四，童牛之牿。元吉。象曰：六四元吉，有喜也。牛，陰類也，而又童焉，居牢而安能止其健，不勞其備而得其用，則何往而不濟焉。故大吉有喜也。

The Line Statement of the Fourth Line says: Adding a crossbar to the horns of a young ox, great auspiciousness. The Image Commentary explains: The Fourth Line is greatly auspicious, there is joy. The commentator notes: An ox is of the yin type, and it is a young ox, so placing it in a pen can calm it down and restrain its strength. There is no need to exert great effort to guard against it, yet one can still benefit from it. If one can achieve this, then what task could fail? Therefore, it is greatly auspicious and there is joy.

六五，豶豕之牙吉。象曰：六五之吉有慶也。四止於初，童牛而喜，不勞而得下之效也。至於五，下則剛長，事斯大矣，故有備而勞及獲其用也。其吉於豶豕之牙焉，豶豕，豭之無陽者，牙劣而不用可也。以大中而獲乾也。事之大濟，故有慶也。

The Line Statement of the fifth line says: A castrated pig, though having fangs, is not dangerous, and it is auspicious. The Image Commentary explains: The auspiciousness of the fifth line is due to a fortunate event. The commentator notes: What the fourth line stops is the first line, just as dealing with a young calf is easy and brings joy, and the effect is achieved without effort. However, by the fifth line, the yang strength below has grown strong, so the matter becomes significant, and therefore caution and effort are necessary to obtain its benefit. Its auspiciousness is associated with the "fangs of the castrated pig": a castrated boar, although having fangs, has become weak and cannot harm. The fifth line, by virtue of its position in the middle of the upper trigram, possesses the great virtue of the middle and has subdued the strong yang of the lower trigram, thus achieving success and obtaining a fortunate event.

上九，何天之衢，亨。象曰：何天之衢道大行也。大畜，冀其成也。剛上也。為柔上之，佐時行道，止健而致於治也。既成而大通矣，於何往而不可哉。故上九曰何以為也。雖天衢而通也，可謂大行也已矣。

The line statement of Upper Nine says: How vast and open is the heavenly thoroughfare, it is favorable. The Image Commentary explains: The heavenly thoroughfare refers to the fact that the path is very smooth and unimpeded. Commentators believe that the Great Accumulation hexagram has been longing for the achievement of deeds. Upper Nine, with a yang line at the top, is honored by the flexible and yielding line Six in the Fifth, assisting the situation and promoting the right path, restraining strength and making the world orderly. Once the achievements have been completed, everything is fully open and accessible, so where could one not go? Therefore, Upper Nine uses the word "how" to ask; the thoroughfare is so wide and open like the heavenly road, it can be said to be completely unimpeded.

震下艮上　頤，貞吉。觀頤，自求口實。彖曰：頤貞吉，養正則吉也。觀頤，觀其所養也。自求口實，觀其自養也。天地養萬物，聖人養賢，以及萬民頤之，時大矣哉。頤，口頰也。下動而上止，其為頤乎。身之而養也。頤為養乎。民由上養，正乃吉也。止而待之，養之道也。動而求之，見利遷也。故下動皆凶，上止皆吉。觀頤自養，正為吉乎。萬物待天地之養也，百姓待聖人之養也。聖人待賢人之治也。故在於養賢，則聖人昭昭焉。分賢不肖，白黒也。中人效而為之，其意無別也。不知賢，孰果謂天下之賢也。故曰大哉。

The Hexagram Yi has the Lower Trigram Zhen (Thunder) and the Upper Trigram Gen (Mountain). The Hexagram Statement says: Yi, by maintaining correctness, brings good fortune; observing the way of nourishment, one should seek food for oneself. The Commentary on the Judgment explains: Yi brings good fortune by maintaining correctness, meaning nourishing in the right way brings good fortune; observing Yi means observing what is being nourished; seeking food for oneself means observing how one sustains oneself. Heaven and Earth nourish all things, and the sage nourishes the virtuous to extend this care to all people. The situation of the Hexagram Yi is indeed significant. Commentators believe that Yi refers to the jaw, as the Lower Trigram Zhen (active) and the Upper Trigram Gen (still) resemble the movement of the lower jaw while the upper jaw remains still when chewing, hence the name Yi, referring to self-nourishment. Since Yi means nourishment, the people are nourished by those above. Nourishing in the right way brings good fortune. Being still and waiting is the proper way to receive nourishment; acting impulsively to obtain benefits is like seeking advantage and moving about. Therefore, any line in the Lower Trigram that moves is凶 (unfavorable), while those in the Upper Trigram that are still are吉 (favorable). Observing the way of nourishment and examining one's own method of sustenance, correctness is what brings good fortune. All things wait for Heaven and Earth to nourish them, and the people wait for the sage to nourish them. The sage, in turn, waits for the virtuous to assist in governance. Therefore, the key lies in nourishing the virtuous. If one can nourish the virtuous, the sage's virtue will become evident. Distinguishing the virtuous from the unworthy should be as clear as black and white; those of average ability merely follow along without the ability to discern. If one cannot even recognize who the virtuous are, how can one know where the virtuous talents of the world are? Therefore, the Commentary on the Judgment praises it as great.

象曰：山下有雷，頤君子，以愼言語，節飲食。山中雷震，養萬物，是謂頤之象也。言語者，禍福之幾也。飲食者，康疾之由也。動止得其道，身乃安頤，莫過是也。

The Image Commentary says: There is thunder beneath the mountain, which is the image of the颐卦. The gentleman thus guards his words and regulates his diet. The commentator explains: The thunder in the mountain shakes and nurtures all things, which is called the image of 饔. Words are the key to bringing about good or ill fortune, and diet is the source of health or disease. Whether in action or stillness, if one follows the right path, the body can be properly nourished, and the meaning of nourishment is nowhere more essential than this.

初九，舎爾靈□，觀我朶頤，凶。象曰：觀我朶頤，亦不足貴也。初以動之先，嚼而求徒，朶其頤而已。恃三之附以，為己之才也。而又趨其應，不卜吉凶之去，就多求養而無節，凶其宜也。雖附又應，豈足貴哉。

The line statement for the initial yang line says: Abandon your own subtle endowment, yet stare at me chewing and drool, which is dangerous. This sentence originally had a missing character, written as "灵□", and it is retained as it is without supplementation. The Image Commentary explains: Staring at me chewing, this attitude is not worth much. The commentator believes: The initial yang line is at the very beginning of the zhen trigram, only knowing to chew and seek food, drooling idly, moving its cheeks. It relies on the yin line in the third position for support, taking this as its own ability, and eagerly rushing toward the corresponding yin line in the fourth position, unwilling to inquire about the auspiciousness or inauspiciousness of its course, seeking sustenance in many ways without restraint, danger is inevitable. Although it has both support and a corresponding line, how can such behavior be commendable?

六二，顚頤拂經于丘頤，徵，凶。象曰：六二，征凶，行失類也。倒養於下，近而非應，違其常理也。丘頤，地之高，剛上者也。震體動則頤，下體皆上也。動而上求之謂也養，於初矣，而又上徵無其應也。是失其類無恆拂常於頤之上，凶之道也。

The Line Statement for the second line says: Seeking sustenance by turning upside down and going downward, and also going against the norm to seek sustenance from the upper nine, going forward brings danger. The Image Commentary explains: The second line going forward brings danger because it loses its corresponding line in action. Commentators believe: Seeking sustenance by turning downward to the initial nine, these two lines are only adjacent and not properly 'corresponding,' thus violating the norm. The term 'qiu yi' refers to a high place in the terrain, which is the upper yang line. When the zhen trigram moves, it forms the posture of seeking sustenance, and the three lines of the lower trigram all seek upward. It has already sought sustenance from the initial nine, yet it wants to go upward again, but there is no corresponding line above, hence losing its corresponding line; repeatedly violating the norm in the matter of seeking sustenance naturally leads to danger.

六三，拂頤，貞凶。十年勿用，無攸利。象曰：十年勿用，道大悖也。剛動柔朶，猶為凶也。況失位之柔也。雖應於上，上剛而極止，下柔而極動，性極相違，求養於上，違背之道，無甚於斯，故征之凶也。至於數極而不見用，無攸利也。

The Line Statement of the Third Line says: To go against the way of nourishment and to hold fast to the correct path still brings misfortune. For ten years it will not be applicable, and there will be no benefit. The Image Commentary explains: The reason it is not applicable for ten years is because its way greatly goes against the norm. Commentators believe: A yang line acting recklessly and a yin line coveting desire still bring misfortune, let alone the case of the Sixth Line, which is a yin line occupying a yang position and losing its proper place. Although it corresponds with the Ninth at the Top, the Ninth at the Top is a yang line that has reached the extreme of stillness, while the Sixth Line is a yin line that has reached the extreme of movement. Their natures are extremely opposite, yet they seek nourishment from above, which is a violation of reason more severe than any other. Therefore, going forward will surely bring misfortune, and even when the fate has reached its end, it will not be used, bringing no benefit.

六四，顚頤吉。虎視眈眈，其欲逐逐，無咎。象曰：顚頤之吉，上施光也。頤貴其止於正也，雖下顚養而得位，靜止施而不求，故吉也。非無情也。止以待時，故視其所視，不眶盱也，非無慾也。義然後取，待逐安其所也。頤之吉雖顚而無咎也。

The line statement of the fourth line says: To seek sustenance by turning downward, it is auspicious; like a tiger with steady gaze, desires continue without error. The image commentary explains: The auspiciousness of the reversed sustenance is because the superior person's giving is broad and bright. Commentators believe: To nourish is to stay on the right path. The fourth line, although seeking sustenance downward, is in the proper position and 'correct,' remaining quiet and self-restrained, giving without taking, hence auspicious. This does not mean it has no desires, but it controls itself to wait for the right time, so it looks only where it should, not staring around aimlessly; it does not mean it has no desire, but it takes only when it is proper, waiting until the right time to be at ease. The auspiciousness of nourishment lies here, even though it seeks sustenance in reverse, there is no error.

六五，拂經居，貞吉。不可涉大川。象曰：居貞之吉，順以從上也。居尊而上從已，無政而不能於化，違其常理者也。附賢守正而吉矣，不可涉難也。

The Line Statement of the fifth line says: To dwell in one's position contrary to the norm, to maintain uprightness brings good fortune, but one should not cross a great river. The Image Commentary explains: Good fortune from dwelling in the right path is due to being flexible and following the superior. Commentators note: The fifth line holds a noble position and should have the superior following it. Now, since it lacks the ability to issue decrees and cannot carry out education and cultivation, it instead follows the top line, which is against the norm. Fortunately, it relies on the virtuous and maintains uprightness, thus achieving good fortune; however, it should not attempt to cross great dangers.

上九，由頤厲吉，利涉大川。象曰：由頤厲吉，大有慶也。陽艮主也，五附之而保其尊，三應之而保其至，頤之得養，由上止而成也。居位擅民，厲之道，得時可尚，故吉。而有慶也。剛以濟眾，何險之有乎，是以利涉也。

The line statement of the topmost yang line says: The world is sustained by it, although there is danger and hardship, it is auspicious, and it is favorable to cross a great river. The image commentary explains: Sustaining the world through danger and hardship leads to good fortune, which is great blessing and celebration. The commentator notes: The topmost yang line is a yang line, and it is the main line of the upper trigram, Gen (Mountain). The line six in the fifth depends on it to maintain its honorable position, and the line six in the third corresponds with it and thus finds stability. The reason the颐 (Sustenance) hexagram can sustain the world is entirely due to the topmost yang line being still at the top. A minister in a position of power taking charge of the people is normally a path leading to danger and hardship, but since it follows the trend of the times, it is commendable, hence auspicious and blessed. With a strong and capable yang line rescuing the people, what danger could there be? Therefore, it is favorable to cross a great river.

巽下兌上　大過，棟橈，利有攸往，亨。彖曰：大過，大者過也。棟橈，本末弱也。剛過而中，巽而說行，利有攸往，乃亨。大過之時，大矣哉。大過，強大者能過也。本無正，而末不能治者也。棟既橈矣，法無從矣，何所承乎。唯強行者，不拘於細，不守其弊，過之而後治也。下剛過中，上巽而後悅，行利往而後乃亨。從大然後過也，非才大者不能行。權而合悅也。

The hexagram Da Guo has the lower trigram Xun (Wind) and the upper trigram Dui (Lake). The hexagram statement says: Da Guo, the beam is bent, it is favorable to go forward, and there is success. The commentary on the judgment explains: Da Guo refers to the excessive strength of the yang. The beam is bent because the ends are weak. Although the yang is excessive, it is in the center, yielding and joyful in its action, thus it is favorable to go forward and there is success. The situation of Da Guo is of great significance. Commentators believe that Da Guo refers to the strong who can surpass the ordinary. Without proper principles at the root, there can be no order at the end. If the main beam is already bent, the laws and regulations have lost their foundation, then what can bear the responsibility? Only those who dare to act forcefully, not confined by details, not clinging to existing evils, can surpass the ordinary and restore order. The lower trigram has excessive yang but remains centered, the upper trigram is yielding and thus brings joy, so the action is favorable to go forward and there is success. One must first have great virtue and ability, then can surpass the ordinary. It is not those with great ability who cannot do this, because it requires flexibility and the ability to please the people.

象曰：澤滅木，大過。君子以獨立不懼遯世，無悶。木為澤所沒，下過其上也。本無政矣，舉而治之亦無患也。故君子當於是，獨立而濟，不懼群邪，然後能通，過上乃行。雖曰得之不足以榮也。遭其用，遯世無悶，失之不足恥也。

The Image Commentary says: A great flood has submerged the trees, which is the image of the Great Excess hexagram. The gentleman thus understands the importance of standing firm in the world without fear, and to retreat from society without distress. The commentator explains: When a great body of water drowns the trees, it is the water below that exceeds the wood above. At such a time, there is no proper political order, and to step forward to correct it would not bring about any calamity. Therefore, when a gentleman is in such a situation, he alone rises up to save the time, without fear of the multitude of wicked people, and thus he can open up the situation, transcend the established norms of those above, and promote his own principles. Even so, to be appointed is not something to be proud of; when appointed, he acts; when he retreats, he does not feel distressed; and to lose an opportunity is not something to be ashamed of.

初六，藉用白茅，無咎。象曰：藉用白茅，柔在下也。君子之於大過也，必本於誠敬然後濟之也。雖曰藉用白茅，薄之至而誠之著也。柔處於下，謹敬於初，不私於己，則動而無咎矣。

The Line Statement of the first line says: Using white reed grass as a mat, there will be no fault. The Image Commentary explains: Using white reed grass as a mat represents Yin softness residing in the lower position. Commentators believe: When a gentleman faces a great excess, he must surely take sincerity and respect as the foundation, and only then can he save the situation. The use of white reed grass as a mat, which is thin beyond measure, allows sincerity to appear especially clear. Yin softness in the lowest position, being cautious and respectful at the beginning of things, not seeking personal gain, then any action will not result in fault.

九二，枯楊生稊，老夫得其女妻，無不利。象曰：老夫女妻，過以相與也。陽舉於陰，過初之本事，過其位。剛而得中，行權以合說也。老夫重合女妻，枯而復生，其實時過而相與得復生之理。故其無不利也。

The line statement for the second line says: A withered poplar tree regrows tender sprouts, and an old man marries a young wife; there is no misfortune. The image commentary explains: An old man marrying a young wife is an exception to the norm, yet they are compatible. Commentators believe: A yang line is lifted up by a yin line, surpassing the proper role of the initial line and also going beyond its own proper position. The second line, being yang and occupying the center of the lower trigram, can adapt flexibly and conform to the way of joy. An old man remarrying and obtaining a young wife is like a withered tree regrowing, actually representing a match after the proper time, yet still able to achieve renewal, hence there is no misfortune.

九三，棟橈。凶。象曰：棟橈之凶，不可以有輔也。不能拯弱自守其位，棟之橈也。而又應柔本末弱矣。柔何輔焉，凶之道也。

The third line statement says: The main beam bends, which is ominous. The Image Commentary explains: The ominous nature of the bent main beam is because it lacks strong support. Commentators believe: The line nine in the third position cannot rescue the declining situation, but only focuses on holding its own position, which is like the main beam bending downward. It corresponds to the sixth line at the top, which is a yin line, so both ends are weak. How can the weak side provide support? Therefore, it is an ominous path.

九四，棟隆吉。有它。吝。象曰：棟隆之吉，不橈乎下也。以陽而與，其柔志在拯時也。得其吉矣。情以求應，不撓於下也。不能自與。可惜也已。

Nine in the Fourth Line Statement says: The beam rises upward, which is auspicious; but if there are attachments, it will lead to difficulties. The Image Commentary explains: The beam rises upward and is auspicious because it does not bend downward. Commentators believe: Nine in the Fourth, with its yang strength, interacts with yin softness, and its mind is focused on saving the situation, thus achieving auspiciousness. It sincerely seeks a corresponding line and is not burdened by the lower part; however, it cannot fully accomplish things on its own, which is somewhat regrettable.

九五，枯楊生華，老婦得其士夫，無咎無譽。象曰：枯楊生華，何可久也。老婦士夫亦可醜也。陽處陽也，自守而已，不能大過者也。雖欲拯之其能得乎，不足以濟衰也。則老婦得其士夫，猶枯而徒華，可丑而已，當尊而徳不能濟，力而不能勝也。無功可譽，亦無咎矣。

The Line Statement of the Fifth Line says: A withered poplar tree only produces flowers, an old woman marries a young man, there is neither fault nor praise. The Image Commentary explains: A withered poplar tree producing flowers, how can it last long? An old woman marrying a young man, it is also shameful. The commentator notes: The Nine in the Fifth, with a Yang line in a Yang position, can only remain within its proper role and cannot accomplish great deeds beyond the ordinary. Although it wishes to save the situation, how can it do so? It is insufficient to rescue decline. This is like an old woman marrying a young man, or a withered tree producing flowers but not fruit, which is merely shameful. Holding a high position but lacking virtue to benefit the world, although exerting effort, it is unable to meet the demands, so there is neither commendable achievement nor disaster.

上六，過涉滅頂，凶，無咎。象曰：過涉之凶，不可咎也。過涉襄危之極，罪咎之地也。況以柔終乎。過涉之深，滅其頂，頂滅身之終也，於何而咎哉。

The line statement of the sixth line at the top says: crossing water too deeply, the water has covered the head, which is dangerous, yet one cannot blame him. The image commentary explains: the danger of crossing too far is not something to blame him for. The commentator notes: crossing water and getting into extreme danger is itself a situation that invites blame, and moreover, the sixth line at the top is a yin and flexible element at the end of the hexagram. It has crossed too deeply, the water has covered the head, and the covering of the head signifies the end of life. When things have reached this point, what can one blame him for?

坎下坎上　習，坎有孚，維心，亨。行有尚。彖曰：習，坎重險也。水流而不盈，行險而不失其信，維心，亨。乃以剛中也行，有尚往有功也。天險不可升也，地險山川丘陵也。王公設險以守其國，險之時用大矣哉。習，重也。水重至，流而不盈乎，兩坎也。為其嫌於止水也，故以習，坎名之。剛中而有孚，浚之斯流，流之斯止，浮之斯濟，沈之斯溺，不違於人，而人不可欺，不失信於，險也。

The hexagram "Xí Kǎn" (The Abiding in Difficulty) has both upper and lower trigrams as Kǎn (Water). The hexagram statement says: In a situation of repeated dangers, one should maintain sincerity; as long as one holds fast to one's inner self, there will be success, and one's actions will be praised. The commentary on the judgment explains: "Xí Kǎn" means repeated dangers; water flows continuously without overflowing, moving through dangerous situations without losing one's sincerity, and maintaining inner integrity leads to success, due to the yang line occupying the center. The praise for action indicates that going forward will surely bring results. The danger of heaven is high and unattainable, while the danger of earth is mountains and hills; kings and princes set up barriers to guard their countries. The nature and function of danger are indeed significant. Commentators believe that "xí" means repetition. Water flows in layers, continuously coming, flowing without overflowing, which is the image of two Kǎn trigrams stacked together. Because people might mistake it for still water, the term "xí" is used to name Kǎn. A yang line in the center with sincerity: if it is dredged, it flows away; if left to flow, it naturally stops; if it floats on the surface, it can cross; if it sinks, it will drown. It never violates the common principles of human affairs, and people cannot deceive it. It remains sincere even in dangerous situations.

夫行險而自能通者，固繫於心乎。能剛中志，果濟乎險而得其道者，則行險而有功也。天險絶其升也，地險山川丘陵也，天地猶險以成，而況於人乎。王公設城池以險國也，剛中藏用，以應險也。物之情而為險之用，非知者不能用，而終於正也。

The commentator then says: Those who walk through dangerous situations and manage to find their own way out, does the key not lie in the mind? Those who are strong yet maintain the center, and have firm and decisive will, can cross over dangers and attain the right path. Walking through dangerous situations can actually lead to establishing achievements. The danger of heaven lies in the fact that people cannot ascend, and the danger of earth lies in mountains and rivers. Even heaven and earth rely on danger to achieve themselves; how much more so for human affairs. Kings and princes build city walls, which is to set up barriers for the country. Yang yang resides in the center and keeps its function hidden within, to deal with dangers. By guiding according to the trend and utilizing the inherent nature of things to make use of danger, it is not something the wise cannot do, and it should always return to correctness.

象曰：水洊至習，坎。君子以常徳行習敎事，水至柔而順，剛中而信，故能險而不滯也。雖洊流而至，其道一也。故君子以常行而存乎中習敎事，以御其險，則得其正而有功也。

The Image Commentary says: Water flows continuously and heavily, which is the image of the Qian hexagram. The gentleman thus maintains his virtue consistently and repeatedly practices the affairs of moral instruction. The commentators note: Water is extremely gentle, yet internally it is strong and trustworthy, so it can flow through dangerous situations without stopping. Although it comes in heavy layers, its principle remains consistent. Therefore, the gentleman cultivates a constant virtue in his heart and repeatedly practices the affairs of moral instruction, to resist difficulties, thus attaining the right path and establishing achievements.

初六，習。坎入于坎窞凶。象曰：習坎入坎，失道，凶也。初柔而居重險之下，質弱而無心不知，濟險之道，習坎而入于坎窞，何以濟乎，故凶也。習重也，謂治其事也。

The Line Statement of the first line says: Being in a situation of repeated dangers, yet falling into a deep pit within the Kan, it is dangerous. The Image Commentary explains: Practicing the Kan and falling into the Kan, this is losing the correct path, hence danger. The commentator notes: The first line, with its yin and soft nature, is located at the very bottom of the repeated dangers. Its nature is weak and without firm direction, and it does not understand the method of overcoming difficulties. Being in the repeated dangers, it instead falls into the deepest pit of Kan, relying on what to escape? Hence, danger. "Xí" means repetition, and in this context, it also implies the practice and governance of affairs.

九二，坎有險，求小得。象曰：求小得，未出中也。居坎之內，前尚有險也。行險得中，而二柔附之體，險而有功也。雖求小得，未出險中也。

The line statement of the second line says: There is still danger within the water, and what is sought can only be achieved in small measure. The image commentary explains: Seeking but achieving only a little is because one has not yet emerged from the danger. Commentators believe: The second line is within the lower trigram of water, and there is still another layer of danger ahead. It moves through danger yet remains in the center, with the two yin lines above and below depending on it. Though it achieves something small, it has not yet escaped the dangerous situation.

六三，來之坎，坎險且枕入于坎窞，勿用。象曰：來之坎，坎終無功也。位剛而以柔治，難矣。況兩坎之間乎。二剛，險也。而且枕之求可得乎。上坎之底，坎窞者也，之可得乎。進退莫可終，無功也。

The Line Statement of the Third Line says: Coming is Kan, going is Kan, danger upon danger, lying between them and falling into a deep pit, there is nothing to be done. The Image Commentary explains: Coming and going are both Kan, ultimately there will be no result. Commentators believe: The Third Line is originally in a yang position, but it uses a yin approach, which is already difficult, and even more so since it is between two Kan. Below is Nine in the Second, which is yang and itself a danger; the Third Line relies on it to seek gain, but what can it obtain? Above is the bottom of the upper Kan, which is the deep pit within Kan; going there, what can it gain? Neither advancing nor retreating is possible, ultimately there will be no result.

六四，樽酒，簋貳，用缶，納約自牖，終無咎。象曰：樽酒，簋貳，剛柔際也。陰弱質也，附陽而濟居於上，體依五得位，濟其險矣。夫欲上之盡者，必自盡者也。誠之至，豈假於豐哉。則樽酒而簋，副器約而納寡，自至於牖以盡其忠，剛柔之際，承上之道也，終何咎矣。

The Line Statement of the Fourth Line says: A single cup of wine, two bowls of simple food, carried in earthenware vessels, is offered through the window to express a modest intention, and in the end there will be no mistake. The Image Commentary explains: A single cup of wine and two bowls of food indicate the meeting of yin and yang here. The commentator notes: The Fourth Line is of yin and soft quality, and can achieve success only by relying on yang. It is located in the upper trigram, closely adjacent to the Fifth Line and in the proper position to be 'correct,' thus it can overcome difficulties. Those who wish to make the superior person fully devoted must first devote themselves. When sincerity reaches its peak, why would one need elaborate displays? Therefore, only a single cup of wine and a single bowl of food, with simple vessels and modest offerings, are personally delivered to the window to express loyalty. The meeting of yin and yang here is precisely the proper way for the subordinate to serve the superior. In the end, how could there be any mistake?

九五，坎不盈，祇既平。無咎。象曰：坎不盈，中未大也。在坎中矣，坎豈盈乎。夫濟險者，盡斯泰乎。斯無咎矣。處其險，尊安而不慮，則險為咎矣，未至乎大，可無愼歟。

The Line Statement of the Fifth Line says: The water in the Kan trigram has not yet filled up, it is only just level with the mouth of the Kan, so there is no error. The Image Commentary explains: The water in Kan has not yet filled, indicating that the virtue of being in the center has not yet fully manifested. Commentators believe: A person is in the midst of danger, how can the water in Kan be full? Those who cross over dangerous situations must exert their strength to the utmost in order to turn toward safety, thus avoiding error. If one is in a dangerous situation yet feels secure due to high status and does not think carefully, then the danger will turn into calamity. Since it has not yet reached the stage of full manifestation, how can one be careless?

上六，係用徽纆，寘于叢棘，三歲不得，凶。象曰：上六失道，凶。三歲也，柔而無心小人也。乘剛而履於極險，居於峻法之時，行極險之事，故用繫纆，索寘于叢棘，失其謀身之道也，以是三歲而凶。乃終。

The line statement of the sixth line at the top says: bound with a rope, imprisoned in a thorny prison, unable to escape for three years, which is dangerous. The image commentary explains: the sixth line has lost the right path, hence the danger. The commentator notes: the term 'three years' refers to the length of time. The sixth line isyin softness and lacks firmness in its heart, which is the nature of a petty person; it oversteps the yang strength and occupies the most dangerous position, while in a time of strict laws, it still engages in extremely reckless actions. Therefore, it is bound with a rope and imprisoned in a thorny prison, which is losing the way to protect oneself, hence being trapped in danger for three years until the end of the hexagram.

離下離上　離，利貞，亨。畜牝牛吉。彖曰：離，麗也。日月麗乎天，百榖草木麗乎土。重明以麗乎正，乃化成天下。柔麗乎中正，故亨，是以畜牝牛吉也。麗，安附也。而利以正，故能通也。日月得天，故能長守其明。百榖草木得乎附土，故能永保其種。麗其所麗者也。上下皆明，咸安其處，利而不正，何為化成矣。柔麗大中，強而不武，利而得正，化之元也。是以能通天下也。故畜牝牛，柔而強力，以濟者相麗之道也。

The Hexagram of Li has both upper and lower trigrams as Li. The Hexagram Statement says: Li, it is advantageous to maintain correctness and to be harmonious; to raise a heifer, it is auspicious. The Commentary on the Judgment explains: Li means attachment. The sun and moon are attached to heaven, and all grains and plants are attached to earth; overlapping brightness is attached to the correct path, thus enabling the education and accomplishment of the world. The flexible lines are attached to the correct position, so it is harmonious, hence raising a heifer is auspicious. Commentators say: what is meant by 'attachment' is secure adherence, and it must be adhered to correctly in order to be harmonious. The sun and moon rely on heaven, thus they can maintain their brightness for a long time; grains and plants rely on earth, thus they can preserve their kind forever. This is attaching to what one should attach to. Both upper and lower parts are bright, each resting in its proper place; if one only seeks advantage without correctness, how can education be successful? The flexible lines attach to the central and strong position, strong yet not aggressive, advantageous and correct, this is the beginning of education, thus it can be practiced throughout the world. Therefore, raising a heifer, taking its flexibility and strength, which can be used to accomplish things, this is precisely the principle of mutual attachment.

象曰：明兩作離，大人以繼。明照于四方。兩明嗣麗，天下大明也。得麗之大者，莫過於大人。麗於大位也。累聖之治，兩明而繼，而天下化矣。

The Image Commentary says: Two layers of brightness arise, which is the image of the Li hexagram. The great man thus inherits the brightness and illuminates all around. The commentator explains: Two layers of brightness follow one another in sequence, and thus the whole world becomes bright. The one who can attain the greatest connection is none other than the great man, for he connects with the most exalted position. The successive governance of sages throughout the ages is precisely brightness following brightness, and thus the world receives education and cultivation.

初九，履錯然，敬之，無咎。象曰：履錯之敬，以辟咎也。求保所安者，履其初，錯然內省而敬懼之，即能保所麗，而免於咎也。

The Line Statement of Chou Jiou says: The steps are crossing and confused, but if one is respectful, there will be no mistake. The Image Commentary explains: Crossing steps while maintaining respect is used to avoid calamity. The commentator notes: Those who wish to preserve their position should, when facing a complex situation at the beginning, remain alert, self-reflect, and hold reverence in their hearts, thus securing their position and avoiding error.

六二，黃離元吉。象曰：黃離元吉，得中道也。黃者，文之中也。柔居中正，治麗其文，故元吉也。

The Line Statement of the Second Line says: By relying on yellow with its refined pattern, great auspiciousness arises. The Image Commentary explains: Yellow is the color that attains the middle way, hence great auspiciousness. Commentators note that yellow is the color most in the center and harmonious among all colors. The Second Line, being a yin line, occupies the middle position of the Lower Trigram and is in the correct position, thus properly managing the pattern it relies on, resulting in great auspiciousness.

九三，日昃之離，不鼓缶而歌，則大耋之嗟，凶。象曰：日昃之離，何可久也。三者將進之地也，在於離。麗得其正，則吉，過之則凶。離明而行，陽麗於三，止於所也，可以鼓缶樂，終於此矣過。以求之日之昃也，將何往哉。耊之凶也。易戒其於分，而麗得其所也。

The third line statement says: When the sun is westward, if one does not sing and enjoy oneself by beating a clay drum, one will lament with the sorrow of old age and decline, which is dangerous. The Image Commentary explains: When the sun is already westward, how can one remain attached for long? Commentators believe: The third line is the position about to move upward, located in the Li hexagram. If the attachment is proper, it is auspicious; if it exceeds the proper measure, it is dangerous. By following the brightness of Li, a Yang line attached to the third position should remain at its proper place, and one may sing and enjoy oneself by beating a clay drum, and stop there. If one goes beyond the proper measure in pursuit, it is like the sun already westward, where can it go? This is the danger of old age. The Zhou Changes are warning people to keep to their proper position and attach themselves properly.

九四，突如其來如，焚如，死如，棄如。象曰：突如其來如，無所容也。

Nine in the Fourth Line Statement says: It comes abruptly and fiercely, like a fierce fire burning, like death, like being cast away. The Image Commentary explains: It comes so abruptly because it has nowhere to take refuge between above and below.

四者，行上之道，首進之地，進逼於五，不當其位，無徳之至，突如而來如也。五尊嚴之盛，不可陵也，故為焚如而死棄矣。搏殘之而不容也。六五，出涕沱若，戚嗟若，吉。象曰：六五之吉，離王公也。柔居尊陽，故為下之謀也。有乘剛之逼焉，故為出涕矣。以柔正而居王公之位，憂嗟之深，天下歸助，故終吉。

The commentator explains the line statement of the "Fire" hexagram, Nine in the Fourth, saying: Nine in the Fourth is in a position of upward movement and a leading position, advancing directly toward the Nine in the Fifth, the sovereign position. However, it is a yang line in a yin position and is "not properly aligned," representing an extreme lack of virtue. Therefore, the line statement describes its sudden and abrupt intrusion as "suddenly coming like a storm." The Nine in the Fifth, the sovereign position, is at its most exalted and dignified, and cannot be infringed upon. Thus, the fate of Nine in the Fourth is to be burned, die, and be discarded, being extinguished and rejected. The text of Six in the Fifth says: Tears flow profusely, sorrow and lamentation, resulting in good fortune. The Image Commentary says: Six in the Fifth is fortunate because it is in the position of the sovereign. The commentator explains: Six in the Fifth, a yin line, is in a noble yang position, thus being able to plan for the people below. It is under the pressure of Nine in the Fourth, a strong yang line, thus being "riding over a strong line," which gives the image of tears flowing like rain. However, it holds the position of the sovereign with virtue and proper conduct, experiencing deep sorrow and lamentation, and thus the whole world comes to assist, leading to a favorable outcome.

上九，王用出征，有嘉，折首獲匪，其丑無咎。象曰：王用出征，以正邦也。柔之道，非天下大服焉，故終於用師之正，以重明之，治為天下之麗，以柔順之徳，為天下之歸。其終或用師，則出征，而折首矣，有其嘉，以剛終也。獲其非類，而天下正也。

The text says: The king goes to war, achieving a glorious accomplishment, killing the chief enemy, capturing not his own followers, and thus committing no fault. The Image Commentary says: The king goes to war in order to correct the state. The commentator explains: Relying solely on gentle virtue is insufficient to fully win the hearts of the people, so the卦 of Li ultimately resorts to the justification of military action. The卦 of Li represents double brightness, using civilised governance as the standard for the world to rely upon, and using gentle virtue to become the place where all people look to for peace. If, by the end, military action is unavoidable, then the king goes to war, killing the chief enemy; achieving this glorious accomplishment is due to the strong line at the top concluding the entire卦. The captives are not his own followers, and thus the world is brought into order.

艮下兌上。咸，亨，利貞，取女吉。彖曰：咸，感也。柔上而剛下，二氣感應以相與，止而說，男下女，是以亨利貞，取女吉也。天地感而萬物化生，聖人感人心而天下和平，觀其所感而天地萬物之情可見矣。

The hexagram "Xian" has "Gen" (Mountain) as the lower trigram and "Dui" (Lake) as the upper trigram. The hexagram statement says: Xian, meaning mutual attraction, is smooth, favorable for upholding the right path, and auspicious for marriage. The commentary on the judgment says: Xian means mutualsympathetic response (response or attraction). The gentle yin lines ascend to the upper position, while the strong yang lines descend to the lower position. Yin and yang energies respond to each other and come together. The lower trigram "Gen" represents stillness, and the upper trigram "Dui" represents joy. The male takes the initiative and humbly submits to the female, hence it is smooth, favorable for upholding the right path, and auspicious for marriage. Heaven and earth respond to each other, and all things are generated and nurtured. The sage influences people's hearts, and the world becomes harmonious and peaceful. By observing the nature of this mutual response, the true nature of heaven, earth, and all things can be clearly understood.

二氣之相感應也，中無間也，故得萬物變化乎其內，天氣下降而地氣上，濟陽下陰而陰從陽也。止於所說，其利之正也，故取女以之吉也。而感應之道取焉，聖人無為與天地準，寂然虛中通天下之情，因其情而通天下之故，而咸得其治則天下和平矣。夫相下而不私則感之而通也。觀天地萬物之情，而感一也。彖語其感大者，如此也。至於爻則形相趨也，利相逐也，豈及於感之至哉。天下忘於情而有累於質者，則於物不盡矣，故見利則躁，後時則絶，皆凶悔之道也。

The commentator explains that yin and yang energies interact with each other without any obstruction, thus enabling all things to change and come into being through this interaction. The yang energy of heaven descends, while the yin energy of earth ascends. Yang yields to yin in order to complete it, and yin then submits to yang. The interaction remains in a balanced state of mutual delight, which is the correct path of "beneficial constancy," hence why marriage is considered auspicious. The essence of the principle of interaction lies here: sages remain tranquil and inactive, aligning with the principles of heaven and earth. Their minds are serene and empty, allowing them to understand the true feelings of all people. By following these feelings, they connect with the principles governing the world, ensuring that everyone is properly managed and the world is in harmony. When people are humble and free of selfishness, the interaction becomes unimpeded. Observing the actual conditions of heaven, earth, and all things, the principle of interaction is fundamentally one. The "Commentary on the Judgment" discusses the grandest aspect of this interaction. As for the six lines, they speak only of the physical attraction and pursuit of advantage, which is far from the ultimate level of interaction. If people are only concerned with desires and constrained by physical forms, they cannot fully perceive external things. Thus, they become impetuous when faced with benefits, and cut off connections when opportunities are missed, all of which lead to misfortune and regret.

象曰：山上有澤，咸。君子以虛受人。澤，說來也。山，止受也。君子感人之來，虛中以止之，受其情也。情之得，治之生也。失其情，得治者未之有也。初六，咸其拇。象曰：咸其拇，志在外也。拇，體於下者。將行之物也。有應於外始有志於感而未行也。未涉于吉凶之鄉也。

The Image Commentary says: Mountains with marshes, this is the Hexagram of Intimacy. The gentleman thus understands that he should be open-minded and receptive to others. The commentator explains: "Dui" represents a marsh, which is joyfully approaching; "Gen" represents a mountain, which is still and receiving. The gentleman responds to the coming of others, using an empty heart to firmly receive their true feelings. When true feelings are obtained, governance follows naturally; there has never been a case where governance is successful without true feelings. The text of the first line says: The response occurs at the big toe. The Image Commentary says: The response at the big toe indicates that the mind is directed outward. The commentator explains: The big toe is located at the lowest part of the body and is the first part to move when taking a step. The first line has a responding line in the upper trigram, but it is only just beginning to have the thought of response and has not yet taken action, so it has not yet entered the territory of good or bad fortune.

六二，咸其腓，凶，居吉。象曰：雖凶居吉，順不害也。下體之中，當於腓之為物，足往。斯往矣，獨而往之，即妄動也，何益於行乎。妄動則不見其情也，不得於事冝，其凶哉。居以守位，順以待令，吉矣。得其中者也。

The text says: The response occurs in the calf of the leg, there is danger; if one remains still and stays in place, it is auspicious. The Image Commentary says: Although there is danger, remaining still brings good fortune, because being gentle and yielding avoids harm. The commentator explains: Six Two is in the central position of the lower trigram, corresponding to the calf of the leg—the moment the foot moves, it follows. But if it moves on its own, that is reckless movement, which is harmful to action. Reckless movement leads to inability to discern the true intentions of others, and to lose control in affairs, hence danger. If one remains still and stays in its proper position, being gentle and waiting for the command from above, it is auspicious; this is truly holding the center.

九三，咸其股，執其隨，往吝。象曰：咸其股，亦不處也。志在隨人，所執下也。居下體之上，隨上體而往止，亦非自處之物也。感止於下，以下事而求感也，豈由已乎。執賤隨感可惜者也。

The text at line nine three says: The response occurs in the thigh, clinging to following others' ways, going forward will result in regret. The Image Commentary says: The response occurs in the thigh, which also indicates an inability to remain settled. The commentator explains: Line nine three's mind is only focused on following others, and what it holds onto is too lowly. It is located at the top of the lower trigram, and when the upper trigram moves, it follows or stops, not being able to take the initiative to settle. The response is only in the lower part, using a lowly way to seek response, how can one have control? Holding onto something lowly and following others to respond, is indeed regrettable.

九四，貞吉，悔亡。憧憧往來，朋從爾思。象曰：貞吉悔亡，未感害也。憧憧往來，未光大也。升於上體而兼於下，始以兩體相逐追也。凡物以形利相感者，未極於志也。神遇者，豈假役哉。無慮澹然而居於形之上，不言而信，不行而至天下，感之況於明乎。而以形質相感，未感則害至，故貞吉。而獲悔亡，憧憧相追，朋乃從思。

The text says: If one maintains correctness, it is auspicious, and regret disappears; if one is restless and moves about, only like-minded friends will follow one's thoughts. The Image Commentary says: Maintaining correctness brings auspiciousness and the disappearance of regret, because it has not yet been harmed by influence; being restless and moving about is because the influence is not yet extensive. The commentator explains: Nine in the Fourth has ascended to the upper trigram while also considering the lower trigram. At first, the upper and lower parts pursue each other. All that is based on form and interest is not yet reaching the level of the mind. True meeting of spirit does not require movement or command. Being free from calculation and tranquil above form, without words people are convinced, without traveling the world is attracted, such influence is even more luminous. If only based on form and quality, once the influence fails, misfortune comes immediately, so maintaining correctness is auspicious. Being able to keep regret from arising is because of restlessness and mutual pursuit, and only like-minded friends will follow one's thoughts.

九五，咸其脢，無悔。象曰：咸其脢，志末也。至脢，心脊之肉，近於心也。感近於情而非志也，故無悔而己。可以言者，物之質也，況其脢乎。上六，咸其輔頰舌。象曰：咸其輔頰舌，滕口說也。感至極，未有至於言說而已，於情逺矣，何足咸哉。浮之甚也。

The text at Nine in the Fifth says: The response occurs on the flesh of the back, without regret. The Image Commentary says: The response occurs on the flesh of the back, indicating that the mind has reached the extremity. The commentator explains: "Mei" refers to the flesh between the heart and the back, near the heart. The response reaches close to emotion but does not yet express the mind, so it can only result in no regret. What can be expressed is merely the superficial form of things, and how much more so is it limited to a piece of flesh on the back. The text at Six at the Top says: The response occurs on the jaw, cheeks, and tongue. The Image Commentary says: The response occurs on the jaw, cheeks, and tongue, which is merely empty talk. The commentator explains: When the response reaches its extreme, it ends up only in words and speech, far from true feeling. How can it be called a response? It has become extremely superficial.

巽下震上。恆，亨，無咎，利貞，利有攸往。彖曰：恆，久也。剛上而柔下，雷風相與。巽而動，剛柔相應，恆。恆亨無咎，利貞，久於其道也。天地之道，恆久而不已也。利有攸往，終則有始也。日月得天而能久照，四時變化而能久成，聖人久於其道而天下化成。觀其所恆而天地萬物之情可見矣。恆而得其久也。

The Hexagram of Constancy has the Trigram of Wind below and the Trigram of Thunder above. The Hexagram Statement says: Constancy, smooth and unimpeded, without error, favorable to maintaining the correct path, favorable for movement. The Commentary on the Judgment says: Constancy means enduring. The strong lines are above, the yielding lines below; thunder and wind support each other. The lower trigram, Wind, represents entering with compliance; the upper trigram, Thunder, represents movement through agitation. The strong and yielding lines correspond with each other, which is the nature of Constancy. Constancy is smooth and unimpeded, without error, favorable to maintaining the correct path, because it maintains the correct path continuously. The pattern of heaven and earth is to act constantly without ceasing. Favorable for movement is because the end of one phase is the beginning of another. The sun and moon follow the heavenly way and thus shine continuously; the four seasons change and thus accomplish the growth of all things. The sage maintains his way constantly, and thus the world is properly cultivated. Observing the constant nature of all things, the true nature of heaven and earth and all things can be clearly understood. This is the way of constancy leading to enduring.

剛上而柔下，剛柔交而下承也。雷行風從，増其大逺矣。巽而動，往無不從也。剛柔皆應外內逹也。此可久之道也。能久則通矣。保其無咎矣。利而得正矣。久而得其終始之道也。則何往而不利焉。天地恆久也，而萬物生。聖人恆久也，而天下化。以恆久而觀之，天地萬物之情得其恆者，長也。

The commentator explains: A strong line is above and a flexible line is below; the strong and flexible lines meet, with the lower position supporting the upper position. When thunder sounds, wind follows, and their momentum increases together, spreading further. The lower trigram flows smoothly into the upper trigram, which shakes and moves forward, so there is no resistance. The six lines, being strong and flexible in pairs, respond to each other, making the inside and outside connected. This is the reason for longevity. Being able to last long naturally leads to smoothness, thus ensuring no mistakes, being beneficial and maintaining the right path. If one can last long and understand the principle of returning to the beginning after reaching the end, then where would there be difficulty? Heaven and Earth last forever, allowing all things to be born; sages last forever, enabling the world to be taught and guided. From the perspective of lasting forever, in the reality of all things, whatever maintains constancy can last long.

象曰：雷風，恆。君子以立不易方。雷之震，風必從之。君子行，必由其道。得其恆而増，其恆而増其大也。故獨立其所不以物易。初六，浚恆，貞凶，無攸利。象曰：浚恆之凶，始求深也。恆者，久於其道，不煩而物自歸也。處於極下，深底者也。不修其恆，不度其分，遂求其應，初以深極而求於人。人斯竭之矣，何以終乎。正之凶而無所利也。

The Image Commentary says: Thunder and wind follow each other, which is the hexagram of Constancy. The gentleman thus understands that he should stand firm and not change his course. The commentator explains: When thunder moves, wind certainly follows; when the gentleman takes action, he certainly follows the right path. By maintaining constancy, he gains benefit, and by gaining benefit through constancy, he grows ever greater. Therefore, the gentleman remains independent and steadfast, not changing because of external things. The hexagram's line 1 says: Beginning with a deep pursuit of constancy, the divination shows a凶 (misfortune), and there is no benefit. The Image Commentary says: Pursuing constancy too deeply at the beginning leads to misfortune, because one demands too much too soon. The commentator explains: What is meant by constancy is to remain long on one's own path, not disturbing others, and thus all things naturally come to him. Line 1 is at the very bottom of the hexagram, the deepest part. It does not cultivate its own constancy, nor measure its own limits, but eagerly seeks to connect with the superior line. At the beginning, it imposes an excessive demand upon others. Others are exhausted by its demands, so how can this relationship have a good outcome? Therefore, even if one adheres to this, it is still misfortune, and there is no benefit.

九二，悔亡。象曰：九二，悔亡。能久中也。非其位久失道也，剛而自正，退而久中，可以悔亡。九三，不恆其徳，或承之羞，貞吝。象曰：不恆其徳，無所容也。三者，終下至上之地，進退之所也。不能修徳守位，而復上以求應，無其恆也，何以容哉。以是為政可惜者也。

The text for line nine two says: regret disappears. The Image Commentary says: line nine two's regret disappears because it can maintain the center position for a long time. The commentator explains: line nine two, with a yang line in a yin position, is originally not in the right place, and over time would lose the right path; but it is strong and upright, retreating to the lower trigram and maintaining the center for a long time, thus allowing regret to disappear. The text for line nine three says: one cannot maintain one's virtue for long, sometimes leading to disgrace, and the divination result is regret. The Image Commentary says: if one cannot maintain virtue for long, there is nowhere to be. The commentator explains: position three is the end of the lower trigram and the entrance to the upper trigram, a place where one can go forward or backward. Line nine three refuses to cultivate virtue and stay in its proper place, instead reaching upward to seek correspondence with the line above, which shows a lack of perseverance. Where can such a thing be placed? To handle affairs with such an attitude is indeed regrettable.

九四，田無禽。象曰：久非其位，安得禽也。承上之地，柔以奉上而剛居之。求應於下位已失矣，安所獲乎。六五，恆其徳，貞，婦人吉，夫子凶。象曰：婦人貞吉，從一而終也。夫子制義，從婦凶也。從繫以為正，守中而為恆，婦人以之吉也，夫子可以制義矣。而從人之政，狹之至矣，固其凶也。上六，振恆，凶。象曰：振恆，在上大無功也。極上，終盡之地，柔振而將久之道窮也，久何之乎。雖有其應，不足振也。失時之極，無功已矣，凶之道也。

The text for Nine in the Fourth says: hunting in the fields but failing to catch game. The Image Commentary says: staying in a position that is not one's own for a long time, how can one catch game? The commentator explains: the Fourth line is a position that should be held by a yao of yielding nature, which should be respectful and obedient to the superior. Now it is occupied by a strong yao. It also seeks a corresponding yao below, but its original position has already been lost, so what can it catch? The text for Six in the Fifth says: maintaining one's virtue constantly, the result is auspicious for women and ominous for men. The Image Commentary says: women being steadfast and upright brings auspiciousness, because they remain faithful to one man; men should make decisions, but if they always follow women, it is ominous. The commentator explains: being respectful and attached is considered upright, and maintaining the middle path is considered constant. Women doing so is auspicious; men should themselves decide appropriate matters, but if they always leave decisions to others, they become extremely narrow-minded, and ominousness is inevitable. The text for Six at the Top says: seeking constancy in a state of turmoil, which is ominous. The Image Commentary says: seeking constancy in turmoil, being at the top yet having no effect. The commentator explains: the Sixth line is at the very top of the hexagram, the place of completion and exhaustion. A yielding yao here is in turmoil and unrest, the path of constancy has reached its end, where else can constancy go? Although there is a corresponding yao below, it is insufficient to support such agitation. Missing the opportunity to the extreme, achieving nothing, this is the way to bring misfortune.

艮下乾上。遯，亨，小利貞。彖曰：遯亨，遯而亨也。剛當位而應與時行也。小利貞，浸而長也。遯之時，義大矣哉。陰長而君子外於時也。隱其道，逃其情，從而正之，而後乃亨。夫彼之生也，微其終大而不可御者，時之來也。故君子觀其兆，而不待其至也。當位而應，猶不果制，與時行而已矣。陰浸而長，其患未害，我志猶行也，故小利而貞。剛而應柔，和而不同，遯而反制，非大徳不能消息也。

The Hexagram of Retreat has the mountain (Gèn) below and heaven (Qián) above. The Hexagram Statement says: Retreat, smooth and prosperous, small gains are favorable for uprightness. The Commentary on the Judgment says: Retreat leads to smoothness and prosperity because it is through withdrawal that one achieves success. The Nine in the Fifth, a strong line in the correct position, is in the right place and corresponds with the Six in the Second. It can follow the trend of the times. Small gains are favorable for uprightness because the yin force is gradually increasing. The time for retreat is indeed significant. Commentators explain: As the yin force grows, the gentleman is excluded by the trend of the times. He hides his views, restrains his intentions, and follows the trend to correct it, thus achieving success. At first, the small person is weak, but eventually becomes strong enough to be uncontrollable. This is the trend approaching of its own accord. Therefore, the gentleman sees the signs at the beginning and does not wait until it has grown before taking action. Even the Nine in the Fifth, being in the correct position and corresponding with the Six in the Second, cannot decisively overcome the other side, so he can only follow the trend. Although the yin force is gradually increasing, the disaster has not yet fully developed, and my aspirations can still be carried out. Hence, it says 'small gains are favorable for uprightness.' A strong line corresponds with a flexible line, able to maintain harmony without compromising principles. In retreat, it can reverse the situation, which is something only a person of great virtue can achieve.

象曰：天下有山，遯。君子以逺小人，不惡而嚴。山侵於天，下通上也。君子逃情於小人，不以力爭，嚴以制也。初六，遯尾，厲。勿用有攸往。象曰：遯尾之厲，不往何災也。遯，以逃避患也。患未至而首遯之，則逺於患矣。陰過二矣，而後遯焉，遯之尾也。見而逃之，反相疑也。不往而和，則何災哉。

The Image Commentary says: There is a mountain beneath the heavens, which is the hexagram of Retreat. The gentleman learns from this, to keep away from petty men, without using harsh words or stern expressions, yet maintaining his dignity. The commentator explains: The mountain rises high and approaches the heavens, indicating that what is below connects with what is above. The gentleman deals with petty men by restraining his own conduct and avoiding them, not striving with them, but restraining them through his dignity. The hexagram's line 1 says: Retreat and be at the last place, there is danger, do not go anywhere. The Image Commentary says: Retreat and be at the last place, which is dangerous, but if one does not go forward, what disaster is there? The commentator explains: To retreat is to escape from calamity. If calamity has not yet arrived, one should retreat first in order to avoid it. Now, the yin force has already passed the second line before retreating, which is the tail of retreat. If one is seen retreating, it invites suspicion. If one does not advance and thus remains at peace, what disaster is there?

六二，執之用黃牛之革，莫之勝說。象曰：執用黃牛，固志也。小人之道，狹而鮮親，至於履位，人多逃也。則以法執也，或繫之以利，質之以愛，然後人不得去。堅其志而不可拔也，乃得小人之中，而獲其順矣。

The text at line six two says: He is bound with a rope made of yellow ox hide, and no one can free him. The Image Commentary says: Binding him with a rope made of yellow ox hide is to firm up his determination. The commentator explains: The way of the petty person is narrow-minded and few are willing to associate with him. When he attains a high position, most people will flee. Therefore, he uses laws to restrain people, or uses benefits to entice them, or uses affection as a guarantee, so that people cannot escape. His determination is firm and unshakable, thus he has attained the 'center' in the path of the petty person, and thus obtained the obedience he desires.

九三，係遯有疾厲，畜臣妾吉。象曰：係遯之厲有疾，憊也。畜臣妾吉，不可大事也。繫志於陰，不能遯也。為小人所制，危憊之道也。施於畜臣妾，吉也。繫於鄙賤，豈可大事乎。九四，好遯君子吉，小人否。象曰：君子好遯，小人否也。君子知幾絶而好遯小人，情繫不能遯也。

The text at Nine in the Third says: Being tied up and unable to retreat, like being ill, is dangerous; but using this to raise servants and concubines is auspicious. The Image Commentary says: Being tied up and unable to retreat is dangerous, like illness, indicating hardship and exhaustion; raising servants and concubines is auspicious, meaning one should not undertake great affairs. The commentator explains: Nine in the Third is attached to the lower yao, thus unable to retreat, controlled by petty people, indicating a path of danger and hardship. Using this attachment to raise servants and concubines is still auspicious; if one's mind is fixed on lowly matters, how can one undertake great affairs? The text at Nine in the Fourth says: Enjoying retreat, the gentleman is auspicious, while the petty person cannot do so. The Image Commentary says: The gentleman enjoys retreat, while the petty person cannot do so. The commentator explains: The gentleman can perceive the beginning, decisively cutting off and enjoying retreat; the petty person is bound by emotions, unable to retreat even if he wants to.

九五，嘉遯，貞吉。象曰：嘉遯貞吉，以正志也。當位相應，能制於內，遯情而治，志在乎正，可謂遯之嘉也。上九，肥遯，無不利。象曰：肥遯無不利，無所疑也。過於卦外，無應小人，不勞慮於進退，可謂遯之肥而無不利也。

The text at Nine in the Fifth says: A beautiful retreat, maintaining the right path brings good fortune. The Image Commentary says: A beautiful retreat and maintaining the right path brings good fortune because one has rectified one's mind. The commentator explains: Nine in the Fifth, with a yang line in a yang position, is "in the proper place," and also corresponds with Six in the Second. It can exercise restraint internally, retreat while still managing affairs well, and maintain a constant focus on upholding the right path. This can be called the most beautiful form of retreat. The text at Nine at the Top says: A broad and easy retreat, there is no disadvantage. The Image Commentary says: A broad and easy retreat brings no disadvantage because there is no doubt in the mind. The commentator explains: Nine at the Top has already gone beyond the entire hexagram and has no connection with the petty people below. There is no need to worry about advancement or retreat, so this can be called the most broad and easy form of retreat, hence there is no disadvantage.

乾下震上。大壯，利貞。彖曰：大壯，大者壯也。剛以動，故壯大。壯，利貞，大者正也。正大而天地之情可見矣。陽剛也，大也，剛而不邪，大而能周，時而後動，故大者壯，而得其正也。天地以正，大而得其生。聖人以正，大而天下化。其道剛動而大者正也。

The hexagram Da Zhuang has Qian below and Zhen above. The hexagram statement says: Da Zhuang is favorable for maintaining correctness. The commentary on the judgment says: Da Zhuang refers to the strong and vigorous yang. It is strong and vigorous yet dynamic, hence it is strong. Da Zhuang is favorable for maintaining correctness because the strong yang itself is correct. By holding to the correct path, the true nature of heaven and earth can be clearly perceived. The commentator explains: Yang is the same as strength, which is referred to as "great." Strong and vigorous yet not perverse, vast and comprehensive, waiting for the right time before acting, thus the strong yang is strong and maintains correctness. Heaven and earth rely on this correctness to nurture all things; sages rely on this correctness to educate the world. The way of Da Zhuang is that it is strong and dynamic, and the strong yang is correct.

象曰：雷在天上，大壯。君子以非禮弗履。雷在天上，陽氣大行，君子得其道也。非禮弗履，保其壯也。初九，壯于趾，征凶，有孚。象曰：壯于趾，其孚窮也。剛以處下，不有其大，初而遂用其壯也。壯在乎趾，何以用哉，以之而征，凶其冝也，故信有窮也。

The Image Commentary says: Thunder resounds in the sky, this is the Great Strength hexagram. The gentleman thus understands that he should not do anything against propriety. The commentator explains: Thunder resounding in the sky indicates that the yang energy is greatly spreading, which is precisely the time when the gentleman can act according to his way. Not doing things against propriety is to preserve this strength. The text of the initial line says: Strength is only in the toe, going to war brings misfortune, but this is certain. The Image Commentary says: Strength is only in the toe, its self-assurance will inevitably reach its limit. The commentator explains: The initial line, with a strong line in the lowest position, does not truly possess the strength of "greatness." At the beginning, it hastily displays its strength. Strength only in the toe, what use can it be? With such a small resource, going to war brings misfortune, which is inevitable. Therefore, its self-assurance will eventually reach its limit.

九二，貞吉。象曰：九二貞吉，以中也。守正處卑，得中之道，全其壯也。故貞吉矣。九三，小人用壯，君子用罔。貞厲，羝羊觸藩，羸其角。象曰：小人用壯，君子罔也。剛居上而得位也。小人知進不知退，故用其壯也。壯必見傷，正之危也。四剛在上，將陵過之，能容無忌，必羸闐矣。君子逹於幾危，故不用也。

The text for Nine in the Second says: To adhere to the right path brings good fortune. The Image Commentary says: Nine in the Second brings good fortune by holding to the right path, because it is in the central position. The commentator explains: Nine in the Second maintains the right path and is content with a humble position, thus attaining the principle of balance and preserving its strength, hence achieving good fortune through adherence to the right path. The text for Nine in the Third says: The petty person exerts himself recklessly, while the superior person treats it as if it did not happen; the result of the divination is dangerous. A male goat pushes against a fence and gets its horn stuck. The Image Commentary says: The petty person exerts himself recklessly, while the superior person treats it as if it did not happen. The commentator explains: Nine in the Third is a strong line in the upper position of the lower trigram and is in the proper position. The petty person only knows to advance and does not know to retreat, thus exerting its strength. Strength inevitably leads to injury, even if it adheres to the right path. There is also Nine in the Fourth, another strong line above it. Nine in the Third wishes to surpass it; if it proceeds without restraint, it will inevitably get its horn stuck in the fence. The superior person understands these subtle dangers, so it does not act in this reckless manner.

九四，貞吉悔亡，藩決不羸，壯于大輿之輹。象曰：藩決不羸，尚往也。為剛長之首升於上，體守於臣位，志在除邪，疑其逼也。故貞吉乃悔亡矣。往皆柔也，物無逆之，藩決而不羸也。居大臣之任，可以載其剛之用也。

The text says: If one maintains correctness, it will be auspicious, and regret will vanish; the fence has been broken through, the horn is no longer blocked, and strength is shown in the heavy load of the big cart. The Image Commentary says: The fence has been broken through and the horn is not blocked, because it can still proceed forward. The commentator explains: Nine Four is the vanguard of the growing strength of yang, having ascended into the upper trigram, and it remains in its proper position as a minister. Its intention is to eliminate evil, but people may suspect it is approaching the position of the sovereign, so it must maintain correctness to be auspicious and for regret to vanish. It meets only yielding lines above, with nothing to block its way, hence the fence is broken through and the horn is not blocked. It holds the position of a minister, precisely able to carry out the exertion of strong and vigorous power, just as the heavy load of the big cart is sufficient to carry the burden.

六五，喪羊于易，無悔。象曰：喪羊于易，位不當也。剛長也。而以柔乘之五陽也。而以陰處之，雖欲用壯，是喪其壯，而不難也。質柔而不可恃也。柔不終拒，尊中獲存，故無悔也。上六，羝羊觸藩，不能退，不能遂，無攸利，艱則吉。象曰：不能退，不能遂，不詳也。艱則吉，咎不長也。柔居壯，極非其壯，而用壯也。將觸藩矣。恃應而往，不能退也。質弱道窮，不能遂也。進退無可安所之哉，若自守其柔，艱以為志，不敢盈殆，得其吉矣。

The text at line six-five says: A sheep was lost by the field, but there is no regret. The Image Commentary says: A sheep was lost by the field because the position occupied is inappropriate. The commentator explains: At this time, the yang is increasing, yet line six-five, with a yin line, is above it. Line five is a yang position occupied by a yin line. Even if it wants to be strong, it has lost its strength, and the loss comes easily. Being naturally weak, it is unreliable. However, it is gentle and does not resist stubbornly. By holding the noble position and maintaining the center, it preserves itself, hence there is no regret. The text at line upper-six says: A male sheep collides with the fence, unable to retreat or advance, and there is no benefit. Though in a difficult situation, it is auspicious. The Image Commentary says: Unable to retreat or advance, it is not wise. Though in a difficult situation, it is auspicious, meaning that mistakes do not last long. The commentator explains: Line upper-six, with a yin line, is at the extreme of the Great Strength hexagram. It has no real strength yet insists on being strong, thus colliding with the fence. It pushes forward relying on the corresponding line below, so it cannot retreat. Being weak and at the end of its path, it cannot advance. Being unable to retreat or advance, where can it go? If it can remain gentle and regard the difficult situation as a test of character, not being overconfident or reckless, it will achieve auspiciousness.

坤下離上。晉，康侯用錫馬蕃庶，晝日三接。彖曰：晉，進也。明出地上，順而麗乎大明。柔進而上行，是以康侯用錫馬蕃庶，晝日三接也。明出地上，聖人順民而麗於大明，光於天下，方無滯於幽也。故柔進而上行，附於大明之中，極一臣之位，任為治之主，故謂為康侯錫以多馬，晝日之間而三接也。

The hexagram "Jin" (Progress) consists of "Kun" (Earth) below and "Li" (Fire) above. The hexagram statement says: JIN, the virtuous prince receives many horses as a grant, and is received three times in one day. The commentary on the judgment says: JIN means progress. Light rises from the earth, the flexible lines advance upward, relying on the great light. Therefore, the virtuous prince receives many horses, and is received three times in one day. The commentator explains: Light rises from the earth, the sage follows the people's will and relies on this great light, illuminating the world, so that there are no more dark corners in all directions. Thus, the flexible lines advance upward, relying on the great light, reaching the peak of a minister's position, taking charge of state affairs, hence he is called "Kanghou" (the virtuous prince), granted many horses, and received three times in one day.

象曰：明出地上，晉。君子以自昭明徳。明出地上，大明之道，可進之時也。君子著其明徳，求上知之。初六，晉如，摧如。貞吉。罔孚，裕無咎。象曰：晉如，摧如，獨行正也。裕無咎，未受命也。有應於上，可以進也。應近於五，未獲於情，慮其得之薄，故摧如。不進，以柔守下也。復以自知，正之吉也。未為上信，未受上命，故修徳自退，寛以居之，終無咎矣。

The Image Commentary says: Light rises above the earth, which is the hexagram of Progress. The superior person thus understands that he should manifest his own virtue. The commentator explains: Light rising above the earth indicates the time for great illumination and advancement. The superior person displays his virtue in order to be understood by those in authority. The text of the first line says: One wishes to advance, but is obstructed; to remain steadfast is auspicious. Though not trusted, one remains at ease and incurs no fault. The Image Commentary says: Wishing to advance but being obstructed indicates one is alone in upholding the correct path; remaining at ease without fault is because one has not yet received an appointment. The commentator explains: The first line has a corresponding line above it, so it could advance. However, the line it corresponds to, nine in the fourth, is close to six in the fifth, and thus does not gain the favor of the ruler. The first line worries that its reward is too small, hence it is obstructed. It does not forcefully advance, but remains gentle and proper in its lower position, and thus has self-awareness, which is auspicious. Since it has not yet gained the ruler's trust or received an appointment, it merely cultivates virtue and actively retreats, remaining at ease, and thus incurs no fault.

六二，晉如，愁如，貞吉。受茲介福，于其王母。象曰：受茲介福，以中正也。得位而進，無應而愁如也。夫以謹順中正，憂勤其進，非唯獲吉，抑受其福也。五以陰而降徳也。茍能立身行道，當時大明，何必待於應乎。王母，陰尊而幽逺者，猶知福之況其明王乎。

The text at line six two says: To advance is to be anxious and troubled; to maintain the right path brings good fortune. One will receive this great blessing from the Queen Mother. The Image Commentary says: To receive this great blessing is because it is both central and upright. The commentator explains: Line six two holds a yin line in a yin position and is in the right place, so it is proper to advance. However, there is no corresponding line above it, hence the anxiety. Yet it approaches advancement with caution, gentleness, and a balanced and upright attitude, diligently and anxiously. Not only does it gain good fortune, but it also receives a blessing. Although line six five is also a yin line, it is willing to bestow grace. As long as one stands upright and follows the right path, and the great brightness is in full force, why must there be a corresponding line? The Queen Mother is a noble and distant figure among the yin, and she knows how to bestow blessings. How much more so would a wise king?

六三，眾允悔亡。象曰：眾允之志，上行也。處上又進悔之道也。眾允志合，故進不非，故悔亡也。九四，晉如，鼫鼠貞厲。象曰：鼫鼠貞厲，位不當也。上奉於五，下據其民，剛強處卑，進不當位，其竊位也。如大鼠焉，貪而無禮，不能終矣。以之為重危之道也。

The text for line six in the third position says: All people believe and follow, regret disappears. The Image Commentary says: The hearts of all people believing and following, are moving forward together. The commentator explains: Line six in the third position is in the upper position of the lower trigram and still moves forward, which is a path that naturally brings regret. But since all people believe in it and share the same will, its forward movement is not a mistake, and regret disappears. The text for line nine in the fourth position says: Wanting to move forward, yet like a large rat, the divination result is dangerous. The Image Commentary says: The danger of a large rat is because of the inappropriate position. The commentator explains: Line nine in the fourth position is above to flatter line six in the fifth, and below to control the people. With a strong nature in a position of a subject, moving forward while being "not in the right position" is like occupying a position unjustly. It is like a large rat, greedy and without propriety, which will not have a good ending. This is a path of double danger.

六五，悔亡，失得勿恤，往吉，無不利。象曰：失得勿恤，往有慶也。臣當君任，正之道也。以明盛而進弼成王化而為治主也。夫以明正為治者，則天下各當其才矣，何恤乎失得哉。以斯而往，吉其冝也。故無不利矣。

The text at line six five says: regret disappears, there is no need to worry about gain or loss, going forward is auspicious, and there is nothing unfavorable. The Image Commentary says: there is no need to worry about gain or loss, meaning that going forward will bring joy. The commentator explains: a minister taking on the important task entrusted by the sovereign is a proper course of action. Line six five advances with bright and flourishing virtue, assisting in the sovereign's moral guidance and becoming the chief administrator of the state. All who govern with brightness and fairness place each person in a position commensurate with their ability. Why then should one worry about personal gain or loss? Proceeding in this way, auspiciousness is natural, so there is nothing unfavorable.

上九，晉其角，維用伐邑，厲吉無咎，貞吝。象曰：維用伐邑，道未光也。以柔徳治者，不能威肅天下也。故其終多用師焉。進過於禮，故曰角。進極於終，民或叛也。明正久著，人多恊焉，猶用伐邑，雖危吉也。則咎自免矣。治物不以徳，以之為政，可惜之也。

The text says: "Proceeding to the topmost horn, it can only be used to attack one's own territory; although there is danger, it is auspicious, without fault, but continuing in this way leaves regret." The Image Commentary says: "It can only be used to attack one's own territory, meaning its way is not yet fully enlightened." The commentator explains: Those who govern solely with gentle and compliant virtue cannot make the world respectful and orderly, so at the end of the process, they often resort to military force. The upper nine proceeds beyond the proper measure of ritual, hence it is called "horn." When it reaches the end of the hexagram, there are people who rebel among the people. Fortunately, the brightness and fairness have been evident for a long time, so most people still support it. Therefore, even though military force is used against one's own territory, although there is danger, it remains auspicious, and fault is naturally avoided. To govern things without relying on virtue and to handle affairs in this way is indeed regrettable.

離下坤上。離下坤上：明夷，利艱貞。彖曰：明入地中，明夷。內文明而外柔順，以蒙大難，文王以之利艱貞，晦其明也。內難而能正其志，箕子以之。明入地中，上無以明，天下無所見也。艱以事上，不失於正，利也。故文王內文明而外柔順也。箕子蒙難而能正其志，晦其明者也。

The hexagram Mingyi has Li (Fire) below and Kun (Earth) above. The hexagram statement says: Mingyi, it is advantageous to maintain uprightness in hardship. The commentary on the judgment says: When light is buried underground, this is Mingyi. Inside is civilised and orderly, while outside is gentle and yielding, relying on this to endure great difficulties. King Wen of Zhou did this. It is advantageous to maintain uprightness in hardship, because one should conceal one's light. Facing internal difficulties yet keeping one's mind upright, Ji Zi did this. The commentator explains: When light is buried underground, the superior person cannot display it, and thus the people see nothing. Serving the sovereign in hardship without losing uprightness, this is the advantage. Therefore, King Wen was civilised within and gentle without. Ji Zi endured difficulties yet kept his mind upright, being one who concealed his light.

象曰：明入地中，明夷。君子以蒞眾，用晦而明。明入地中，藏其明也。民可使由之，不可使知之，故君子之蒞眾也。外用晦，以使民內保。明以為治。初九，明夷，于飛垂其翼，君子于行，三日不食，有攸往。主人有言。象曰：君子于行，義不食也。小人賊害之，時有明，則傷矣。初以君子之徳剛而不回，故為時忌之深也。以其無位，猶且逺患，庶以速奔也，故絶其跡，隱其形，三日而不敢食。逃難而遇人，人必疑言矣。害明之深，懼人之見也。君子畏害而速去，其義豈遑食哉。

The Image Commentary says: Light has sunk into the earth, which is the hexagram of Mingyi. The gentleman thus understands that when governing the people and managing a large group, he should conceal his sharpness, thereby being able to observe clearly. Commentators explain: Light sinking into the earth means concealing one's wisdom. The Analects of Confucius, in the chapter Tai Bo, says that the people can be made to follow the right path, but it is difficult to make them understand the reasons behind everything. Therefore, when a gentleman governs the people and manages a large group, he should appear restrained and not show his sharpness, so that the people may feel secure in their hearts, while he himself keeps his discernment to carry out governance. The text of the initial line, Choujiu, says: When light is injured, the bird in flight lowers its wings; the gentleman on the road of flight, for three days does not eat; when he goes somewhere, the host who takes him in will speak ill. The Image Commentary says: The gentleman on the road of flight, according to righteousness, does not eat for three days. Commentators explain: The wicked are harming the virtuous, and at that time, whoever has light will be injured. Choujiu possesses the virtue of the gentleman, being upright and unwilling to bend, thus being most deeply resented by the contemporaries. Although he has no position, he still needs to stay far away from calamity, only hoping to escape quickly, so he cuts off his trail and hides his appearance, and for three days does not eat. On the way of escape, when he meets people, they will certainly suspect him and speak ill. Those who harm the light are so determined, that even being seen is frightening. The gentleman fears calamity and urgently wants to leave, how could he possibly think about eating according to righteousness?

六二，明夷，夷于左股，用拯馬壯，吉。象曰：六二之吉，順以則也。守中順則無猜者也。而已道不行矣。夷于左股者焉，故與之拯馬而馳逐也。且內明以外順，雖傷左而右存，與時並行不失其吉也。九三，明夷于南狩，得其大首，不可疾貞。象曰：南狩之志，乃大得也。為文明之主夷終則進也。上六逺其明，雖高而至晦也。應其誅焉。時之得嚮明而南巡狩也。獲其大首耳，其汙俗漸正而已，不可疾也。

The text for line six two says: When the light is injured, the injury is on the left leg; using a strong horse to rescue it brings good fortune. The Image Commentary says: The good fortune of line six two is because it is gentle and follows the right way. The commentator explains: Line six two holds to the middle path, is gentle and follows the right way, thus not arousing suspicion. Its own views may not be accepted, but it is injured on the left leg, so a strong horse is used to rescue it and carry it forward. Moreover, it is wise within and gentle in appearance, though the left is injured, the right remains, thus being able to act in harmony with the times without losing its good fortune. The text for line nine three says: When the light is injured, it goes south to patrol and captures the chief enemy; one should not be too eager to correct. The Image Commentary says: The intention to patrol south is to gain a great harvest. The commentator explains: Line nine three is the master of the lower trigram, representing civilization. When the light is injured to its extreme, it should counterattack and advance. Line six at the top is far from the light, occupying a high position yet being extremely dark. It is precisely the one that should be attacked. The time has come, so it goes south to patrol, capturing the chief enemy. The corrupt customs can only be gradually corrected, not hastily.

六四，入于左腹，獲明夷之心于出門庭。象曰：入于左腹，獲心意也。守以下位，順以上承，自右而入于左腹，獲其心意也。順以避患，止守於分明，其歸自異矣。出於門庭，不逺行也。六五，箕子之明夷，利貞。象曰：箕子之貞，明不可息也。在難之內，而能保明其中，智以藏之，愚以晦之，得其正而時不能遷也。則明豈息哉。得中之道亡而能有，故箕子當之矣。上六，不明晦，初登于天，後入于地。象曰：初登于天，照四國也。後入于地，失則也。暗而過中至明夷之極，晦之至也。位高勢，崇登於天也。失道將覆，入於地也。

The text for line six in the fourth says: Entering the left side of the abdomen, understanding the thoughts of the one who harms the light, then exiting the courtyard. The Image Commentary says: Entering the left side of the abdomen, is to understand the thoughts of the other party. The commentator explains: Line six remains in the position of a minister, being gentle and serving above, entering from the right into the left abdomen, understanding the thoughts of the other party. It avoids calamity by following the right path, only keeping what is within its own responsibility, thus ultimately being different from others. Exiting the courtyard means it does not leave the country far away. The text for line six in the fifth says: Like Ji Zi, who hides when the light is harmed, it is advantageous to maintain the correct path. The Image Commentary says: Ji Zi's adherence to the correct path shows that the light cannot be extinguished. The commentator explains: Line six is in hardship, yet preserves inner light, using wisdom to conceal it, using apparent foolishness to cover it, maintaining the correct path which cannot be changed by circumstances, so where would the light be extinguished? In the moment when the middle path is about to be lost, it can still be preserved, hence this line is assigned to Ji Zi. The text for line six at the top says: Not shining but entirely dark, initially rising to the sky, later falling into the earth. The Image Commentary says: Initially rising to the sky, is to illuminate all the surrounding countries; later falling into the earth, is losing the standard. The commentator explains: Line six is dark and exceeds the middle position, reaching the extreme of the Brightening Darkness. It is dark to the utmost, its position high and power great, like rising to the sky; once losing the right path and about to collapse, it is like falling into the earth.

離下巽上。家人，利女貞。彖曰：家人，女正位乎內，男正位乎外。男女正，天地之大義也。家人有嚴君焉，父母之謂也。父父子子，兄兄弟弟，夫夫婦婦，而家道正。正家而天下定矣。正家之道在於女正，女既位而男位正也。故聖人設昬禮焉，重而娶之，當其位也。然後可保其久矣。夫婦正，家道之先，上下之始也。嚴君之道始焉，父母之道出焉，故嚴其君。則父父子子，兄兄弟弟，夫夫婦婦，家道咸正，而天下定矣。

The hexagram "Family" has "Fire" (Li) below and "Wind" (Xun) above. The hexagram statement says: "Family, it is favorable to have a woman maintain her proper position." The commentary on the judgment says: The way of the family is for the woman to be in the right place within, and the man to be in the right place outside. When both male and female are in their proper positions, this is the great principle of heaven and earth. In a family there is a ruler who maintains authority, referring to the parents. The father is a father, the son is a son, the elder brother is an elder brother, the younger brother is a younger brother, the husband is a husband, and the wife is a wife; thus the family is properly ordered. When every family is properly ordered, the world is at peace. The commentator explains: The key to properly ordering a family lies in the woman being properly positioned first. When the woman is in her proper place, the man is then properly positioned. Therefore, the sage established marriage ceremonies with solemnity, to welcome the bride, so that each person can be in their proper place and thus maintain harmony for a long time. For the husband and wife to be in their proper positions is the first thing in family order, and the beginning of hierarchy between superiors and inferiors. The rules of a ruling authority are established from here, and the roles of parents arise from here, so it is necessary to honor the head of the family. Thus, the father is a father, the son is a son, the elder brother is an elder brother, the younger brother is a younger brother, the husband is a husband, and the wife is a wife; the family is properly ordered, and the world is at peace.

象曰：風自火出，家人。君子以言有物，而行有恆。火出而風鼓之炎，乃大也。女正而男久之，家乃成也。必由內生而外成也。言必有在而不茍行，必守常而不雜此家人之，則而正其本也。初九，閒有家，悔亡。象曰：閒有家，志未變也。家人之道，在於防邪，防閒在於初也。及其志未變而正之，則不至於悔矣。得之制者也。

The Image Commentary says: Wind arises from fire, which is the hexagram of the Family. The gentleman thus understands that speech should have substance and actions should follow established principles. The commentator explains: When fire is burning and wind stirs it, the fire becomes stronger. The woman must first be upright, and the man must then maintain it over time, so the family is established; all of this originates internally and is completed externally. Speech must have substance and not be superficial, and actions must adhere to established norms and not be disorderly. This is the principle of the hexagram of the Family, and also the way to properly establish the foundation of the family. The text says: Beginning with caution in governing the family, regret disappears. The Image Commentary says: Beginning with caution in governing the family is to act before the mind has become corrupt. The commentator explains: The way of governing the family lies in preventing evil, and prevention must be done at the beginning. If one corrects the family members while their minds are still upright, regret will not arise. This grasps the key to governing the family.

六二，無攸遂，在中饋，貞吉。象曰：六二之吉，順以巽也。婦人之職，正其中也。無所遂其成，在中主饋而已。體柔順而剛巽之，得正之吉也。九三，家人嗃嗃，悔厲吉。婦子嘻嘻，終吝。象曰：家人嗃嗃，未失也。婦子嘻嘻，失家節也。體之上，家之長，剛以嚴之。故嗃嗃，威下也。家人之性，不喜服也。雖悔有厲，乃保其吉也。婦子嘻嘻，從下之性，何以節其中哉，可惜也已。

The text for line six-two says: Do not take the initiative in achieving anything, but only manage the domestic affairs of the household, and by maintaining uprightness, one will be fortunate. The Image Commentary says: The fortune of line six-two is due to its flexibility and humility. The commentator explains: A woman's role is to properly manage the internal affairs of the household. She does not act independently to achieve anything, but only oversees the domestic provisions. Her nature is flexible, and she can humbly accept the strong lines, thus attaining the fortune of uprightness. The text for line nine-three says: Being overly strict in managing the household leads to complaints from family members. Although there is regret and danger, the outcome is still fortunate. However, the children and wife laugh and play without restraint, ultimately leading to regret. The Image Commentary says: Being strict in managing the household has not yet lost the path of righteousness; but the children and wife laughing and playing without restraint have lost the discipline of the family. The commentator explains: Line nine-three is at the top of the lower trigram, representing the head of the household. With a strong and vigorous nature, he strictly controls the family, thus producing the harsh and commanding tone. This is a way to establish authority over the lower ranks. Human nature generally dislikes being controlled, so although there is regret and danger, it is precisely through this that fortune is preserved. Conversely, if the wife and children laugh and play without restraint, it is merely yielding to the nature of the lower ranks. Then, how can one maintain discipline within the household? It is truly regrettable.

六四，富家大吉。象曰：富家大吉，順在位也。柔承於尊，位高而順，故得家之富，保其大吉也。九五，王假有家，勿恤，吉。象曰：王假有家，交相愛也。剛尊配應，夫婦之正，而家道正矣。王至有家，天下刑于上也，親以相親，交以泛愛，何憂乎禍亂哉。故能保其吉也。

The text at line six four says: It brings family prosperity and great auspiciousness. The Image Commentary says: It brings family prosperity and great auspiciousness because it is flexible and occupies a proper position. The commentator explains: Line six four, with a flexible line, supports the superior position, is high in position yet flexible, thus attaining family prosperity and maintaining great auspiciousness. The text at line nine five says: The sovereign comes personally and possesses his family, there is no worry, auspicious. The Image Commentary says: The sovereign comes personally and possesses his family, because family members love each other. The commentator explains: Line nine five, with a strong line in the superior position, corresponds with line six two, thus husband and wife each fulfill their proper roles, and the family is properly ordered. The sovereign can regulate his family, and thus the world follows the sovereign as a model. With affection among family members and wide benevolence in relations, what calamity can there be? Thus, great auspiciousness is maintained.

上九，有孚，威如，終吉。象曰：威如之吉，反身之謂也。剛得終於家人，天下化之，信而行之人。人正，家而自為治也。夫以家人，威信之道始以，令人也。其終也。反信已焉，人反敬已焉。威信及而天下之治至矣。

The text says: "With sincerity in heart, one's authority is awe-inspiring, and in the end, it brings good fortune." The Image Commentary says: "Authority brings good fortune" means one should reverse the requirement upon oneself. The commentator explains: The upper ninth line concludes the entire hexagram of Family with a strong line, and the whole world is taught and transformed by it. People believe in it and follow it. Each person corrects himself, and thus every family is naturally well governed. The authority established in managing the family was originally used to command others; by the end, others reverse the trust and respect towards oneself. Where authority is exercised, peace throughout the world is achieved.

兌下離上。睽，小事吉。彖曰：睽，火動而上，澤動而下。二女同居，其志不同行。說而麗乎明，柔進而上行，得中而應乎剛，是以小事吉。天地睽而其事同也，男女睽而其志通也，萬物睽而其事類也。睽之時用大矣哉。

The Hexagram of "Strife" has "Dui" (Lake) below and "Li" (Fire) above. The Hexagram Statement says: Strife, small matters bring good fortune. The Commentary on the Judgment says: The image of the Hexagram of Strife is fire rising upward and lake flowing downward; two women living in the same house but with different aspirations. The lower trigram "Dui" is joyful and attached to the upper trigram "Li" which is bright. The flexible lines advance upward, occupying the center and responding to the strong lines, hence small matters bring good fortune. Heaven and Earth are opposite yet their nurturing is the same; men and women are opposite yet their hearts are connected; all things are separate yet their categories are similar. The function of separation is indeed great.

睽，異也。上火下澤，火炎上澤，潤下性之異也。二女同居，志各異行，是以睽也。此獨化不足失其全，用睽而為合也。他用小事同矣。事之同，則相說明其冝也。柔進上行而應剛，小得其中，睽而應其正，故小事，用之吉。古者聖人之治也。用天下之物成天下之事，取異物相制，或以相合，其類多矣。則天下無不同也。至於天地之殊，男女之別，體異而事同，況乎小物也。子曰：弦木為弧，剡木為矢。蓋取諸睽合眾材，各睽其小體而成其大器。觀是而他可知也。夫濟天下之務者，豈止於一材乎。非聖人不能合睽而為功也。

The commentator explains that "Kui" means divergence. Above is fire, below is marsh; fire ascends, marsh descends, showing divergence in nature. Two women living in the same house, each with their own aspirations, thus called Kui. Relying on one side alone for generation is insufficient to complete the whole; rather, this divergence is needed to bring about union. In minor matters, they can be the same. When things are the same, both parties are happy and clearly express their respective roles. The flexible line advances and connects with the strong line, thus slightly maintaining the center. Though divergent, it follows the right path, so it is auspicious in minor matters. In ancient times, sages governed the world by using various objects to accomplish various tasks. They took things of different natures, either to restrain or to complement each other. There are many such examples, so nothing in the world is beyond reconciliation. As for the vast difference between heaven and earth, and the distinction between male and female, their forms are different but their results are the same. How much more so for small objects? Confucius said in the "Great Treatise" of the "Zhou Changes": "Bend wood into a bow, sharpen wood into an arrow." This is probably taking the image of the Kui hexagram—gathering various materials, allowing each to retain minor differences, thus creating a great object. Understanding this, other principles can be inferred. To accomplish great affairs in the world, how could one rely on a single material alone? Without sages, one could not combine different things to establish achievements.

象曰：上火下澤，睽。君子以同而異。上火下澤，志睽者也。中有小事之用焉。君子合異以同其事，同則務濟，類非不可以無別，無別則亂生，故君子同其事而異其道。初九，悔亡。喪馬勿逐，自復。見惡人，無咎。象曰：見惡人，以辟咎也。睽，異類而同也。未合而悔生也。故六爻初皆咎，而能免之者，以其小事同也。小事同者，何往不同哉，故皆有終也。馬，類之異也。睽之初，不相與，故喪之矣。終賴而相濟也，則勿逐而自復矣。火澤體異而相惡也，惡而睽之，復相逺矣。見而和之，何咎之有。與時終睽，而小事吉也。

The Image Commentary says: Above is fire, below is marsh, this is the Hexagram of Estrangement. The gentleman thus understands that one should maintain differences within sameness. The commentator explains: Above fire and below marsh, the hearts and minds are estranged, yet there is still use in small matters. The gentleman gathers together divergent forces to accomplish the same task; only by unity can things be accomplished. Within the same category, there must also be distinctions; without distinctions, disorder will arise. Therefore, the gentleman does the same task, yet each follows his own way. The text of the first line says: Regret disappears. A horse is lost, but there is no need to chase it, for it will return by itself. Meeting an ugly person does not lead to wrongdoing. The Image Commentary says: Meeting an ugly person is to avoid wrongdoing. The commentator explains: Estrangement is of different kinds yet ultimately harmonious. Since they have not yet come together, regret arises, so all six lines initially carry regret. Yet one can avoid regret by being in harmony in small matters. If one can be in harmony in small matters, where else would harmony not be possible? Therefore, all lines have good outcomes. A horse is a symbol of different kinds. At the beginning of estrangement, they are not close, so the horse is lost. In the end, they still rely on each other, so there is no need to chase it, for it will return by itself. Fire and marsh are different in form and dislike each other. If one separates because of dislike, they will become even more distant. If one meets and reconciles, what wrongdoing is there? To be estranged with the times until the end, yet still achieve good fortune in small matters.

九二，遇主于巷，無咎。象曰：遇主于巷，未失道也。火澤，睽也。而不相通陰陽，匹也。相求之物，睽而相望而相得。曰遇巷者，不逺而得也。初為出門，二為巷乎，相得既通，可無咎矣。六三，見輿曵，其牛掣，其人天且劓，無初有終。象曰：見輿曵，位不當也。無初有終，遇剛也。睽始異，而終有遇，履非其位，不安所處，輿曵者也。乘剛不能制下，其牛掣也。四與已睽，近不相得，則害生矣。故自上刑也。履於不正，是固然矣，始睽而難故，無初也。應而後合，故有終也。

The text at line nine two says: meeting the master in a narrow alley does not lead to error. The Image Commentary says: meeting the master in a narrow alley does not deviate from the right path. The commentator explains: fire and marsh are originally separate and do not communicate with each other; however, yin and yang are partners, things that seek each other. Although they are separate, they can eventually meet and harmonize from a distance. Saying "meeting in the alley" means meeting without having to go far. Initially, line nine one is just starting out, and line nine two has already reached the alley. When they meet and harmonize, they can avoid error. The text at line six three says: seeing a large cart being dragged backward, the oxen pulling it are also restrained, and the driver is punished with branding on the forehead and nose-cutting; at first it is not smooth, but eventually there will be a good outcome. The Image Commentary says: seeing the large cart being dragged backward is because the position occupied is inappropriate; at first it is not smooth but eventually there is a good outcome, because it meets the strong line. The commentator explains: at the time of separation, things start off different, but eventually they meet. Line six three is not in its proper position, so it cannot settle down, hence it is like a large cart being dragged backward. It is above the strong line but cannot control the lower part, hence the oxen are restrained. Line nine four is separated from it, close by but not harmonious, so trouble arises, hence the punishment comes from above. Being on an improper position, it is naturally like that. At the beginning, it is separated and in a difficult situation, hence "no beginning"; at the end, it meets with line nine above and comes together, hence "there is an end."

九四，睽孤，遇元夫。交孚，厲無咎。象曰：交孚無咎，志行也。睽而無應，志患其孤，求與同者，初亦不偶合。志交信孚以陽，召陽非好合者，故危矣。同體與事，故無咎也。睽無自成，必自外合也，故兩陽而有終焉。六五，悔亡，厥宗噬膚，往何咎。象曰：厥宗噬膚，往有慶也。睽而未通，悔之道也。終而有應，故悔亡之矣。宗二也。三柔比之，欲以為附，二噬而絶也。而願合於已，往何咎哉。柔膚也。陽噬之易也。中而有與，往有慶也。

The text for line nine in the fourth position says: In isolation amidst separation, encountering a strong and virtuous man, they connect with sincerity; although there is danger, there is no mistake. The Image Commentary says: Connecting with sincerity without mistake, the mind's intention is carried out. The commentator explains: Line nine is in a state of separation and has no corresponding line, feeling worried about being alone, seeking like-minded people, but even the line at the beginning is not its match. It connects with sincerity with another yang line, using yang to call yang, which is not a harmonious union of yin and yang, hence there is danger; however, since they are in the same hexagram and working on the same task, there is no mistake. Separation cannot accomplish things alone, it must rely on external support, so two yang lines can still have a good outcome. The text for line six in the fifth position says: Regret disappears, its kin as if biting soft flesh, going forward, what mistake is there? The Image Commentary says: Kin biting soft flesh, going forward brings joy. The commentator explains: Being separated and not communicating is a path that brings regret; eventually, a corresponding line is found, so regret disappears. "Its kin" refers to line two. Line three, a yin line, closely adheres to line two, wanting to attach itself, but line two bites it off, preferring to unite with line five. Then, what mistake is there for line five going forward? Line five is weak, like soft flesh, easily bitten by a yang line. It maintains the center and has companions, so going forward brings joy.

上九，睽孤，見豕負塗，載鬼一車，先張之弧，後說之弧，匪宼婚媾，往遇雨則吉。象曰：遇雨之吉，群疑亡也。睽之極，惡其孤之深也。三以失位之陰，大乖其道，上以文明之主，觀而輕穢之。怪異之先張之弧，不願之極，後說之弧，思合之深也。無四之宼，則亦親矣。始睽終合而得吉也。遇陰之極，則好合之道成，又何群疑之有哉。

The text says: In separation, standing alone without support, one sees a pig covered in mud and a cart full of ghosts; first one draws the bow to shoot, then later lowers the bow. Those coming are not robbers, but suitors; going forward and encountering rain is auspicious. The Image Commentary says: Encountering rain brings good fortune, because all doubts have been dispelled. The commentator explains: Separation has reached its extreme, and the most hated thing is one's own loneliness. The sixth line in the third position is a yao of yin that is out of place, greatly violating the right path; the upper nine is the master of the upper trigram, looking at it with contempt, considering it dirty and strange, so first drawing the bow to shoot, this is the extreme of unwillingness; later lowering the bow, this is the deep desire to unite. As long as there is no nine four, the 'robber', interfering, the two will become close. Beginning in separation, ending in union, thus achieving good fortune. Meeting the extreme of yin and rain falling, the way of harmony is established, so what doubts remain?

艮下坎上。蹇，利西南，不利東北，利見大人，貞吉。彖曰：蹇，難也。險在前也。見險而能止知矣哉。蹇，利西南，往得中也。不利東北，其道窮也。利見大人，往有功也。當位貞吉，以正邦也。蹇之時用大矣哉。見險而止，難其進也。度徳而處，將以營之也。蹇利西南，眾順待治，往而得中，因眾而險下濟也。不利東北，遂止而不以進，道窮而不能濟於蹇也。

The hexagram "Jian" has "Gen" below and "Kan" above. The hexagram statement says: "Jian" is favorable to go toward the Southwest, unfavorable to go toward the Northeast; favorable to meet a great person, and to maintain correctness brings good fortune. The commentary on the judgment says: "Jian" means difficulty, with dangers blocking the way ahead. To see the danger and stop, is indeed wise. "Jian" is favorable toward the Southwest, because going there can attain the central position; unfavorable toward the Northeast, because that path has reached its end. Favorable to meet a great person, because going forward can establish achievements. Each line is in the correct position and maintaining correctness brings good fortune, in order to correct the state. The function of difficult times is indeed great. The commentator explains: to see the danger and stop, is to regard advancing with great caution; to measure one's virtue before deciding where to be, is to intend to manage this matter well. "Jian is favorable toward the Southwest," because the Southwest belongs to "Kun," with the people following and waiting to be governed, and going there can attain the central position, relying on the strength of the people to resolve the difficulties from below. "Unfavorable toward the Northeast," is to stop and not advance further, the path has reached its end, thus unable to relieve this difficulty.

象曰：山上有水，蹇。君子以反身修徳。山上有水，難之所也，有徳者乃能濟之。君子反身修徳，將以為也。初六，往蹇來譽。象曰：往蹇來譽，冝待也。柔止於初，見險而待，保下之安也，故往則之蹇，來則見譽矣。六二，王臣蹇蹇，匪躬之故。象曰：王臣蹇蹇，終無尤也。得位居正而應於尊，竭力致身以輔於上，救其蹇於蹇中也。五能蹇而已竭焉，可以保其終也。

The Image Commentary says: Mountains with water on top, this is the hexagram of Strife. The gentleman thus understands that he should examine himself and cultivate virtue. The commentator explains: Mountains with water on top indicate a place of difficulty, and only the virtuous can cross it. The gentleman's self-reflection and cultivation of virtue are for future success. The text of the first line says: Going forward will lead to difficulty, returning will bring praise. The Image Commentary says: Going forward leads to difficulty, returning brings praise, meaning one should wait for the right time. The commentator explains: The first line, with a yao of flexibility at the very bottom, sees danger and waits, preserving the stability below, so going forward meets difficulty, while returning brings praise. The text of the second line says: The king's minister repeatedly faces difficulties, not for his own sake. The Image Commentary says: The king's minister repeatedly faces difficulties, ultimately without blame. The commentator explains: The second line, with a yao of darkness in a dark position and being "appropriate" and "correct," also corresponds with the noble position of the fifth line. It exhausts its strength and risks its life to assist the sovereign, rescuing the sovereign's difficulties in times of hardship. The fifth line can share in the hardship with it, and it itself uses all its strength, thus ensuring a good ending.

九三，往蹇來反。象曰：往蹇來反，內喜之也。得位於上，內有其人，安之所也。故往則涉險難中，來則內喜，得其反而安矣。六四，往蹇來連。象曰：往蹇來連，當位實也。蹇非得中，不能濟下也。四得位矣，可以承其上，而不可獨濟也。故往則蹇矣，來則當其位而連於實，得其所附也。

The text for line nine in the third position says: going forward will lead to difficulty, returning will bring one back to its original place. The Image Commentary says: going forward leads to difficulty, returning brings one back, because the inner trigram people welcome it. The commentator explains: nine in the third position is in the upper position of the lower trigram and is "in the right place," the inner trigram has its companions, and it is a place where it can rest. Therefore, going forward involves entering danger, while returning brings the inner trigram people to be happy, and returning to its original place brings stability. The text for line six in the fourth position says: going forward will lead to difficulty, returning will bring one into connection with others. The Image Commentary says: going forward leads to difficulty, returning brings one into connection, because it is in the right place and in a real situation. The commentator explains: if one is in difficulty and does not hold the "center," it cannot rescue those below. Although six in the fourth position is in the right place and can support the superior, it cannot alone rescue the difficulty. Therefore, going forward leads to difficulty, while returning brings one to rest in its original position and connect with real companions, finding a place to rely on.

九五，大蹇朋來。象曰：大蹇朋來，以中節也。在蹇之中正，而得大位，濟蹇之大者也。居於中正，而能裁制節度，使賢不肖，各當其所，故用朋來，而求伸也。上六，往蹇來碩吉。利見大人。象曰：往蹇來碩，志在內也。利見大人，以從貴也。柔居陰極內有其應，五極其蹇已，又附之，故往則道窮。求得內附，故大且吉。利見以從，貴也。

The text at Nine in the Fifth says: Being in great difficulty, friends come to help. The Image Commentary says: Friends come to help in great difficulty because it is in the center and has proper conduct. The commentator explains: Nine in the Fifth is in the center and upright, and holds the exalted position. It is the main figure to resolve the difficulty. It remains upright and centered, able to make decisions and maintain balance, allowing the virtuous and the unvirtuous to each find their proper place. Thus, it can receive help from friends and expand the situation. The text at Six at the Top says: Going forward will lead to difficulty, but returning brings great gain, which is auspicious; it is favorable to see a great person. The Image Commentary says: Going forward leads to difficulty, returning brings great gain, which is due to the mind being within the inner trigram; it is favorable to see a great person because it is in harmony with the exalted one. The commentator explains: Six at the Top is a yao of flexibility in the extreme position of the yin line. The inner trigram has a corresponding nine in the third. Nine in the Fifth is already in the extreme of difficulty, and it goes to rely on Nine in the Fifth, so going forward leads to the end of the path. Turning inward to seek support, it thus gains great benefit and is auspicious. The phrase "favorable to see a great person" means to be in harmony with the exalted one.

坎下震上。解，利西南，無所往，其來復吉。有攸往夙吉。彖曰：解，險以動，動而免乎險。解，解利西南，往得眾也。其來復吉，乃得中也。有攸往夙吉，往有功也。天地解而雷雨作，雷雨作而百果草木皆甲拆。解之時大矣哉。

The hexagram "Jie" has "Kan" below and "Zhen" above. The hexagram statement says: Jie means benefiting from going to the southwest; if there is nowhere to go, returning to the original place is auspicious; if there is a destination, acting early is auspicious. The commentary on the judgment says: Jie means being in a dangerous situation yet able to act, and once action is taken, the danger is overcome. Benefiting from going to the southwest is because going there can gain the support of many people; returning to the original place is auspicious because it maintains the center; acting early when going is auspicious because going can establish achievements. When the energies of heaven and earth are relaxed, thunder and rain occur; when thunder and rain occur, the shells of various fruits, trees, and herbs split open and sprout. The meaning of the time of relaxation is indeed profound.

濟險而動，動出於險，解也。道之夷而無適，不達也。君子可策其名也。解利西南，往而得眾，動於外而有功也。其來復吉，復其所亦可以位也。內剛中而得民也。有攸往夙吉，趨時之敏，緩則無功也。天地解而雷雨作，百果草木皆甲拆，自然之應，不疾而速也。君子貴其途而通也。可無夙乎，非知通於物者，不能通於時也。

The commentator explains: to cross over difficulties and take action, once you move you have escaped the danger, this is called "Jie." The path is now smooth, and wherever you go there is no obstruction, so the gentleman can achieve his accomplishments here. "Jie benefits the southwest" means going in that direction will gain the support of the people, and establishing achievements in external actions. "Its return is auspicious" means returning to one's original place can also be secure in one's position; this is because the inner trigram has a strong line in the center, thus winning the people's support. "To go somewhere and have good fortune" means to seize the opportunity quickly, for delaying will result in no benefit. The qi of heaven and earth is released, and thunder and rain occur, causing the husks of all fruit trees and herbs to split open. This is a natural response, not hasty yet it comes very quickly. The gentleman values the fact that the path is clear, so how can one not act promptly? One who does not understand the principles of things cannot understand the timing.

象曰：雷雨作，解。君子以赦過宥罪。雷雨作，上震下澤，釋難之時也。久險不通，人不堪也。赦過宥罪，應乎人心而得其解也。初六，無咎。象曰：剛柔之際，義無咎也。解，緩也。無阻艱也。況以柔守下而承於剛乎。得其序也。其義固無咎矣。

The Image Commentary says: Thunder and rain arise, which is the hexagram of Release. The superior man thus understands that he should pardon mistakes and show leniency toward faults. The commentator explains: Thunder arises above and rain nourishes below, which is precisely the time for the removal of difficulties. When dangers have persisted for a long time, people cannot bear them any longer; pardoning mistakes and showing leniency toward faults aligns with the people's hearts, and thus the difficulties are resolved. The line Six at the Beginning says: There will be no error. The Image Commentary says: When a strong line meets a weak line, by principle there will be no error. The commentator explains: Release means easing and removing obstructions; moreover, Six at the Beginning holds a weak line in the lowest position and supports the strong line above. The order between upper and lower is properly arranged, so by principle there will naturally be no error.

九二，田獲三狐，得黃矢，貞吉。象曰：九二貞吉，得中道也。剛居中也，能濟其險，眾之所附也。初承以奉之五，正而應之，眾來附之，非我之貪也。難以解矣，可以各保其歸也。守中直而保其正，不乾其邪，得中道正之吉也。

The text at line nine two says: hunting in the fields captured three foxes, obtaining a yellow arrow, and maintaining correctness brings good fortune. The Image Commentary says: nine two brings good fortune by maintaining correctness, because it attains the middle path. The commentator explains: nine two, with a strong line occupying the central position of the lower trigram, is able to resolve dangers and becomes the object of reliance for the people. Initially six is below supporting it, and six five above is in harmony with it by the correct way. All people come to rely on it, not because it seeks for itself. The danger has been resolved, and all can retain their proper positions. It maintains the middle and correct, upright and preserves its correct way, not tainted by evil, thus obtaining the good fortune of maintaining the middle path and correctness.

六三，負且乘，致宼至，貞吝。象曰：負且乘，亦可醜也。自我致戎，又誰咎也。履於不正，乘於二，而與之負於四，而繫之多妄之陰，貪其非有，亦可丑矣。宼自已致，誰之咎乎。以之為正，可惜者也。九四，解而拇，朋至斯孚。象曰：解而拇，未當位也。剛處於卑而與三相得，如拇附也。未當位者也。非可久也。故解拇而與，初為朋得其正，乃保其孚矣。

The text at line six three says: carrying burdens yet sitting in a large chariot, one invites bandits, and the divination result is regretful. The Image Commentary says: carrying burdens while sitting in a large chariot is truly awkward; inviting military disaster upon oneself, who can be blamed? The commentator explains: line six three is on an improper position, dominating line nine two, and entangled with line nine four, a yao full of false thoughts. It is greedy for things that do not belong to it, truly awkward. The bandits are invited by oneself, who can be blamed? To take this as the correct path is truly regrettable. The text at line nine four says: loosen the big toe, and friends will come with sincerity. The Image Commentary says: loosening the big toe is because the position is inappropriate. The commentator explains: line nine four, a yang yao in a minister's position, is in harmony with line six three, like the big toe pressed closely. It is originally 'not in the right position,' and this relationship cannot last long, so it must loosen its entanglement with line six three and instead form a friendship with line one, thus achieving correctness and preserving mutual sincerity.

六五，君子維有解，吉，有孚于小人。象曰：君子有解，小人退也。解，行險而免其險也。故下多妄動焉，皆上法之怠，從以濟險而失於緩也。五以柔處，中而繫有，終二守其正而已矣，不敢自解也，故得其中吉也。夫人之化上，從其行也。上難則小人不敢妄進也。

The text says: "The superior person only attains auspiciousness by being able to remove the troubles of the petty person. This is also verified in the petty person." The Image Commentary says: "When the superior person removes troubles, the petty person retreats." The commentator explains: "To 'remove' means to pass through danger and escape from it. Therefore, those below often act recklessly, which is due to the laxity of the superior authority. Following the superior, they attempt to resolve danger but do so in a sluggish manner. The line six in the fifth, being a yao of flexibility in the middle of the upper trigram, is still attached to something, and ultimately only ensures that nine two remains on its correct path. It does not dare to act carelessly, thus attaining auspiciousness through maintaining the middle. People are influenced by the superior, following his actual conduct. When the superior is strict, the petty person dares not act recklessly."

上六，公用射隼于髙墉之上，獲之。無不利。象曰：公用射隼，以解悖也。解，釋弛緩也。故多有縱焉。終而獲之，得其時也。三應其誅焉。縱悖之甚，據非其有，雖欲貪戾，其能終乎。而公以法誅，何所不獲。悖解眾安無不利也。

The text says: "The king and duke shot a hawk from a high wall, hit it and captured it, there is no disadvantage." The Image Commentary says: "The king and duke shooting the hawk is to remove disorder and chaos." The commentator explains: "Jie means to release, relax, or ease, so this hexagram often involves acts of indulgence. By the end, capturing the one who caused disorder is seizing the right moment. The sixth line in the third position should be punished for this. It indulged in disorder to the extreme, occupying what was not its own. Even though it was greedy and cruel, how could it end well? The king and duke acted according to law, so how could anything be beyond their grasp? Once disorder is removed, all people are at peace, so there is no disadvantage."

兌下艮上。損，有孚，元吉，無咎，可貞，利有攸往，曷之用，二簋可用享。彖曰：損，損下益上，其道上行。損而有孚，元吉，無咎，可貞利，有攸往，曷之用，二簋可用享。二簋應有時，損剛益柔有時。損益，盈虛與時偕行。

The Hexagram of "Loss" has "Dui" (Lake) below and "Gen" (Mountain) above. The Hexagram Statement says: Loss, with sincerity in heart, brings great auspiciousness, no mistakes, and is favorable for maintaining the right path, and is beneficial for going forward. What should be offered in sacrifice? Two bowls of simple food are sufficient for the offering. The Commentary on the Judgment says: Loss means reducing the lower part to increase the upper part, and its principle is to move upward. Through loss with sincerity in heart, there is great auspiciousness, no mistakes, and it is favorable to maintain the right path and to go forward. What should be offered in sacrifice? Two bowls of simple food are enough for the offering. Using two bowls of simple food depends on the time, and reducing the strong to increase the gentle also depends on the time. Reduction and increase, fullness and emptiness, all change and move together with the times.

損，損下也。夫上也者，下之庇也，可無奉乎。故分下之剛，而上益於柔，下不敢多，而奉其上也。損者，益之本，能損而當，則民成矣。大吉而無咎。雖損也，其道存焉，可以正也，有正而能損已，何往而不可哉。損而得於時，雖至約可也。竭剛以奉，其道不存，不可正也已矣，故損益盈虛而與時偕行也。剛者，君子之道也，故處於下以奉其上，居其上以益於下，君子之道也。下者上之本也。不可以失其所也，故損益之辭繫焉，為人上者不可不慮下也。

The commentator explains: "Loss" refers to reducing the lower part. Those in a superior position are the protectors of the people below; how could they not offer tribute? Therefore, the strong line of the lower trigram is taken and added to the weak line of the upper trigram; the lower part does not retain much, but offers it to the upper. Reduction is actually the foundation of increase; if reduction is done in a proper way, the people can be fully supported, hence it is great good fortune without any mistake. Although it is a reduction, the principle remains, so it can be maintained in the right way; if one keeps the right path and is willing to reduce oneself, where could one fail? If reduction is appropriate, even if it is extremely frugal, it is acceptable. But if one drains the strong and vigorous strength to offer to the upper, the principle is lost, and there is no question of being right or wrong. Therefore, reduction and increase, fullness and emptiness, all must follow the situation. Strength is the way of the gentleman; thus, when in a lower position, it is used to serve the upper, and when in an upper position, it is used to increase the lower. These are all the ways of the gentleman. The lower is the foundation of the upper; it should not be lost from its proper place. Hence, the words of the hexagrams "Loss" and "Increase" are attached here. Those in a superior position must not fail to consider the people below.

象曰：山下有澤，損。君子以懲忿窒欲。山下有澤，山止其上，損澤而上，潤也。君子之可損者，忿欲也。縱之而咎生也，故戒之。初九，已事遄往，無咎。酌損之。象曰：已事遄往，尚合志也。損貴其合時，初以結之，合其志也。故止其事而遄往，則終無咎矣。酌者，損之薄也。損以奉上，冝乎夙也，初猶遄也，其可後乎。當其時，雖酌之當也。

The Image Commentary says: There is a marsh below a mountain, which is the hexagram of "Loss." The gentleman thus understands that he should restrain anger and curb desires. The commentator explains: A mountain stands still above a marsh, and the vapor from the marsh rises to nourish the mountain. Similarly, the gentleman should restrain what is excessive, namely anger and desire; indulgence in them leads to mistakes, so he should be cautious. The text of the first line, "Cease your current affairs and go quickly, there will be no error; however, you should consider the extent of the loss," says: Ceasing your current affairs and going quickly is in harmony with the superior. The commentator explains: The essence of loss is to act in accordance with the right timing. The first line immediately harmonizes with the superior, thus aligning with the superior's will, so it ceases its current affairs and goes quickly, ultimately without error. The term "酌" refers to a slight reduction. When reducing oneself to serve the superior, one should act promptly; since the first line is already supposed to act quickly, how can it be delayed? As long as the timing is right, even a slight reduction is appropriate.

九二，利貞。征凶弗損，益之。象曰：九二，利貞，中以為志也。初遄往而酌損之，貴其初合其志也。於事中可以守，務利其正也。損非其時，徒失其正，征之凶也。志守中正，而從其事不損己，以奉上，而上來，益已得，其中道者也。

The text at Nine in the Second says: It is advantageous to maintain the right path; rushing to campaign will bring misfortune; not reducing oneself but increasing the other. The Image Commentary says: Nine in the Second is advantageous to maintain the right path, because it takes holding the center as its inner resolve. The commentator explains: Nine at the Beginning hastens forward and carefully reduces, which is commendable because it aligns with the superior at the beginning. Nine in the Second is in the middle of the matter, so it can remain still and strive to hold fast to its correct path. If reduction is not timely, it will waste its correct path, and rushing to campaign will bring misfortune. It holds fast to the center and upright, and in its actions does not reduce itself to flatter above, but above comes down to increase it—this is the person who attains the middle path.

六三，三人行，則損一人，一人行，則得其友。象曰：一人行，三則疑也。一與一則志專而相應也。一以待而二以應之則惑矣。而況於三乎。於男女則不生化矣，於所求則累其徳矣，於建?則多勞而寡功矣，可以不愼乎。故三陰行則損六三之應，六三獨往則獲上矣。

The text says: When three people go together, one must be reduced; when one goes alone, he will gain his companion. The Image Commentary says: It is right to go alone; when three go together, they will suspect each other. The commentator explains: When there is one to one, the mind is focused and they correspond with each other. If one is waiting and two respond, it becomes confusing, and how much more so with three? In matters of men and women, too many people will not be able to produce or nurture; in matters of seeking, too many people will hinder virtue; in matters of building (the text is missing one character here), too many people will cause hardship and little result. How can we not be cautious? Therefore, when three yin lines act together, they must reduce the correspondence of six three; when six three goes alone, she will gain the support of upper nine.

六四，損其疾使遄有喜，無咎。象曰：損其疾亦可喜也。逺於陽而處兩陰之間，待初之來而為勤，望之初遄，來使已疾，損而有喜也，亦有何咎。六五，或益之十朋之，弗克違，元吉。象曰：六五，元吉自上佑也。損而益之，天之道也，人之理也。居尊以柔，能損諸已也，則天佑之。民歸之莫不感說以奉益也，或也者非意之而自外至也。雖十朋之，莫違其大吉也。

The text at line six four says: Reduce one's own faults, and if people come quickly, there will be joy, and there will be no mistake. The Image Commentary says: Reducing one's own faults is also something to be joyful about. The commentator explains: Line six four is far from the yang line and is between two yin lines, so it can only wait for line one nine to come and help. It hopes that line one nine will move quickly. When line one nine comes, it removes the illness, and after reduction, there is joy, so how could there be any mistake? The text at line six five says: Someone comes to increase it, a tortoise worth ten strings of beads, no one can oppose it, and it is very auspicious. The Image Commentary says: Line six five is very auspicious, it comes from the protection of heaven. The commentator explains: First reducing and then increasing is the way of heaven, and also the constant principle of human affairs. Line six five, being gentle and compliant, holds the position of honor, and can reduce itself, so heaven protects it. The people are attached to it, and no one does not feel moved and joyful to offer increase. The term 'or' means that this increase is not something it seeks intentionally, but comes from outside. Even a tortoise worth ten strings of beads cannot oppose such great auspiciousness.

上九，弗損益之，無咎，貞吉。利有攸往，得臣無家。象曰：弗損益之，大得志也。損，損下奉其君也。上非受益之地，亦臣於主也。而剛正以處之，五柔以奉之，故不損己以奉主，而為主所益也，復何咎哉。得正之吉也。尚徳而往，何不利乎，高而無位，贊五之功，雖應得臣，無自有也。上賢之徳得損之終反受其益，大得志者也。

The text says: "Not diminishing oneself but benefiting others, there is no fault; maintaining uprightness brings good fortune; it is advantageous to go somewhere, and one can gain subordinates without favoring one family alone." The Image Commentary says: "Not diminishing oneself but benefiting others, this greatly realizes one's aspirations." The commentator explains: "Loss originally refers to reducing from below to serve the sovereign. The position of Upper Nine is not one that receives benefit, it is still a minister of the sovereign; yet it maintains itself with a strong and upright attitude, and Six Five approaches it with a gentle and respectful manner, so it does not need to diminish itself to serve the sovereign, but is instead benefited by the sovereign. What fault is there? This is the good fortune gained by uprightness. To value virtue and go forth, what is not advantageous? Its position is high but without actual office, merely assisting Six Five in establishing achievements; although it corresponds with Six Three and gains subordinates, it does not claim them for itself. Upper Nine, with a heart of reverence for virtue, at the end of the Loss hexagram receives benefit, thus greatly realizing its aspirations."

震下巽上。益，利有攸往，利涉大川。彖曰：益，損上益下，民說無疆。自上下下，其道大光。利有攸往，中正有慶。利涉大川，木道乃行。益動而巽，日進無疆。天施地生，其益無方。凡益之道與時偕行。

The hexagram "Yi" has "Zhen" below and "Xun" above. The hexagram statement says: "Yi" is favorable for going forward, favorable for crossing a great river. The commentary on the judgment says: "Yi" is reducing from above to increase below, and the people are delighted without end. When the superior position humbles itself to the inferior position, the path becomes bright. It is favorable to go forward because the central position is upright and there is joy. It is favorable to cross a great river because "Xun" represents wood, and the way of wooden boats allows passage. The lower trigram of "Yi" is movement, and the upper trigram is flexibility. Day by day it advances without end. Heaven gives, Earth produces, and the increase has no fixed direction. Whatever the way of increase, it must be carried out in accordance with the times.

為上者其道下濟也，故損上之剛，分而下益於柔。自上下下者也。中正為主，益而得時，何往而不可哉。是以有慶也。動巽而木行也。乘於大川而無險也。益動而巽於人，日進而無疆也。天施而後地生，上益而後下奉其益，豈窮哉。益之無當，雖惠而不行也，故時與而後可也。

The commentator explains that those in high positions should spread their virtue downward, thus reducing the strong lines of the upper trigram and distributing them to enhance the soft lines below. This is called "self-abandonment for the benefit of below." Taking the middle and maintaining correctness, while enhancing in accordance with the right time, where could there be a problem? Hence there is joy. The lower trigram is Zhen (Thunder) and the upper trigram is Xun (Wind), which represents a wooden boat that can move on the great river without danger. The hexagram Yi signifies being able to act while being humble and yielding, thus advancing day by day without end. Heaven first gives, then Earth produces; above first increases, then below follows with gratitude. Such a cycle will never end. If the increase is not appropriate, even if it is a favor, it cannot be carried through. Therefore, it must be the right time before it can be done.

象曰：風雷，益。君子以見善，則遷有過，則改。雷行而風從，益，其震也。見善則遷，有過則改，益莫大也。初九，利用為大作，元吉無咎。象曰：元吉無咎，下不厚事也。益，損上益下者也。夫受上之益而豈徒哉，必有大功而可以當之矣。初以剛下為動之主，能堪也大事者。下者難處之地，非專厚之所，得其大吉，乃無咎也。

The Image Commentary says: Wind and Thunder mutually support each other, which is the hexagram of Gain. The gentleman thus understands that when he sees good deeds, he should follow them, and when he has faults, he should correct them promptly. The commentator explains: When thunder rumbles, the wind follows, thus enhancing the thunder's power. To see good and follow it, to have faults and correct them, there is no greater gain for a person than this. The text of the first line, Chou Ji, says: It is advantageous to undertake great undertakings, which brings great good fortune and no mistakes. The Image Commentary says: Great good fortune without mistakes is because those in the lower position should not bear heavy responsibilities. The commentator explains: The hexagram of Gain is about reducing from above to benefit below. When one receives the benefit from above, can one accept it without merit? One must establish great achievements to be worthy of it. The first line, with a strong line in the lower position and as the main line of movement, is capable of bearing great responsibilities. However, the lower position is inherently difficult and not a place for special favor, so one must achieve great good fortune before one can speak of having no mistakes.

六二，或益之十朋之，弗克違，永貞吉。王用享于帝，吉。象曰：或益之，自外來也。柔以得位，受上之益，得中之道，能精意以奉五，通於人而信於神也，故外來非常之佑也。夫陰之所利，在於永貞，而二能盡之，其于吉也。雖訪諸十朋之，不能違也，長正之道，豈止於臣下哉。雖王用之而享於上帝吉也。

The text at line six-two says: Someone comes to add to it, a large tortoise worth ten strings of beads, no one can contradict it; by maintaining a long and upright course, it is auspicious. The king uses it to offer sacrifices to the heavenly deity, and it is auspicious. The Image Commentary says: Someone comes to add to it, meaning something is brought from outside. The commentator explains: Line six-two, with a yao of flexibility in a yin position and in the proper place, receives the added benefit from above, and also attains the principle of the center. It can serve the nine-five with sincerity and devotion, being open to people and faithful to the divine, thus receiving extraordinary blessings from outside. The benefit of a yin yao lies in maintaining a long and upright course, and line six-two achieves this to the fullest extent, hence the auspiciousness. Even if a large tortoise worth ten strings of beads is used for divination, it cannot contradict this outcome. The principle of maintaining a long and upright course applies not only to ministers but also to the king, who uses it to offer sacrifices to the heavenly deity, and it is equally auspicious.

六三，益之，用凶事無咎。有孚中行，告公用圭。象曰：益用凶事，固有之也。柔處高位危，咎之道也。居危而受上之益，非其見危致命，堅志而固有其事則不免矣。五為施益之主，而已竭，信不敢自專，必中行以告之用圭以表之，乃可能行奉其中也。

The text says: To increase it, using it in matters of danger will not lead to error; with sincere heart and following the middle and upright path, when reporting to the prince, one must hold the jade scepter as a sign of trust. The Image Commentary says: To use the increase in matters of danger is to firmly hold onto it. The commentator explains: The line six in the third, being a yao of flexibility in the high position of the lower trigram, is naturally a path of danger and blame. Being in a dangerous situation yet receiving increase from above, if one cannot take responsibility in peril, and does not firmly shoulder the matter with resolute will, disaster is inevitable. The line nine in the fifth is the one who gives the increase. The line six in the third has already given all its sincerity and does not dare to act on its own; it must follow the middle and upright path to report, and hold the jade scepter as a sign of sincerity, in order to accomplish the matter and follow the principle of the middle way.

六四，中行，告公從，利用為依遷國。象曰：告公從，以益志也。原本闕傳。九五，有孚惠心，勿問元吉，有孚惠我徳。象曰：有孚惠心，勿問之矣。惠我徳，大得志也。有中正之徳，當益之尊，信以令人，施以心惠，勿問之矣，乃大吉也。我信惠下，下益報之，上下交孚，治之至也，大得其志矣。

The text for line six in the fourth says: Following the path of uprightness and correctness, consulting the prince and receiving obedience, it is advantageous to rely on others to move the capital. The Image Commentary says: Consulting the prince and receiving obedience, is for enhancing the shared aspirations of above and below. The commentary on this line is missing in the original text. The text for line nine in the fifth says: Holding sincere intentions and having a spirit of bestowing benefits, without needing to consult omens, it brings great auspiciousness; below also holds sincere intentions, expressing gratitude for my grace. The Image Commentary says: Holding sincere intentions and having a spirit of bestowing benefits, there is no need for further consultation; expressing gratitude for my grace, is greatly realizing one's aspirations. The commentator explains: Line nine in the fifth possesses the virtue of uprightness and correctness, occupying the proper position of giving and increasing. Using sincerity to command the people, and giving genuine benefits to others, there is no need for further consultation, naturally resulting in great auspiciousness. I bestow sincerity and benefits upon the people below, who in turn reciprocate with double the gratitude. Above and below treat each other with sincerity, which is the peak of governance, that is, greatly realizing one's aspirations.

上九，莫益之，或擊之，立心勿恆，凶。象曰：莫益之，偏辭也。或擊之，自外來也。五以中正，人皆歸之，上九乘之，過求眾附，雖有其應，豈附之哉。獨自益之，人不益矣。不能修整立心，勿恆多求於人，人所忿也。益窮反損，故有外來而擊之者也。

The text says: "There is no one to benefit him, but rather people come to attack him; his established determination cannot last, which is dangerous." The Image Commentary says: "There is no one to benefit him, this is a biased statement; people come to attack him, this comes from outside." The commentator explains: Nine in the Fifth is in the center and upholds correctness, so everyone is attracted to it; but Nine at the Top is above Nine in the Fifth, excessively demanding that all people rely on itself. Although it has a corresponding line, people are unwilling to rely on it. It only focuses on benefiting itself, so others do not benefit it. It fails to cultivate discipline and establish its determination. Its determination cannot last, yet it constantly seeks from others, which causes resentment. When benefit reaches its limit, it turns into loss, hence there are people coming from outside to attack him.

乾下兌上。夬，揚于王庭，孚號有厲，告自邑，不利即戎，利有攸往。彖曰：夬，決也，剛決柔也。健而說，決而和。揚于王庭，柔乘五剛也。孚號有厲，其危乃光也。告自邑不利，即戎所尚，乃窮也。利有攸往，剛長乃終也。

The hexagram "Gua" has "Qian" (Heaven) below and "Dui" (Lake) above. The hexagram statement says: "Gua" means to openly proclaim in the king's court, sincerely calling out and pointing out the danger; first issue orders from one's own city, which is not favorable for immediate warfare, but favorable for going somewhere. The commentary on the judgment says: "Gua" means to make a decision, which is when a strong line removes a weak line. The lower trigram is strong and vigorous, while the upper trigram is joyful, decisively removing while maintaining harmony. "Yang in the king's court" is because a weak line is above five strong lines. "Sincere call with danger" means only by recognizing the danger can the future be bright. "Announcing from the city, not favorable for immediate warfare" means that the path of warfare is ultimately unworkable. "Favorable for going somewhere" means that when yang reaches its peak, it is completed.

陽長終位而陰微也。君子在位，小人在野，健制而能悅之，不隱情也。剛決而能和之，不任力而剛不過中也。故顯於王庭而民得治也。夫用九即吉於無首也，剛長即凶於用壯也。道之窮則不富矣，其危矣哉。信有危而思患，呻號終無刑，乃保其光也。告自邑，揚而令之從也。不利即戎，肆剛騁力，道途斯變。利有攸往，柔道外而剛治遂終也。

The commentator explains: When the yang energy reaches its final position, the yin energy has already become weak. The virtuous person is in court, while the petty person is excluded from the countryside. With strong and vigorous strength, he subdues others yet makes them convinced and sincere, without concealing the truth. He decisively removes obstacles yet maintains harmony, not relying solely on force, and his strength does not exceed the middle path. Therefore, matters are handled openly in court, and the people are properly governed. The "Use of Nine" in the Qian hexagram speaks of the advantage of having no leader, while the Dazhuang hexagram warns against using force alone, which leads to misfortune. When the path reaches its end, it no longer becomes full, which is very dangerous. Truly recognizing the danger and anticipating calamity, one calls out but does not resort to punishment, thus preserving brightness. "Gao Zi Yi" means publicly proclaiming orders to make people obey. "Bu Li Ji Rong" means that once one indulges in force and exerts strength recklessly, the situation will change. "Li You Wang" means that the flexible lines are excluded from the hexagram, and the strong and vigorous governance finally reaches a complete conclusion.

象曰：澤上於天，夬。君子以施祿及下，居徳則忌。澤上於天，上澤以及下也。上以明法，決治致其平也。君子以施祿及下，惠其澤也。選徳以居其位，取則以上為禁，盡已而不敢上越也。

The Image Commentary says: The mist from a marsh rises to the sky, which is the hexagram Guai. The gentleman thus understands that he should bestow his salary upon those below, and when accumulating virtue, he should know when to avoid and be cautious. The commentator explains: The mist from the marsh rising to the sky is to bring the grace from above down to the people below. Those in authority clarify the laws and decisively decide matters so that governance becomes just. The gentleman bestows his salary upon those below, which is to practice his grace; he selects the virtuous and places them in appropriate positions, and uses the rules of superior position as prohibitions. Each person fulfills his own duty and does not overstep into the position of those above.

初九，壯于前，趾往不勝，為咎。象曰：不勝而往，咎也。陽處體初，志在乎前，趾將行以，求勝也。壯之用斯窮之矣，下之微也，何可勝哉。知其不可以往之，自為咎也。九二，惕號莫夜，有戎勿恤。象曰：有戎勿恤，得中道也。以剛而退，守於柔，知其危而懼，呻號戎於昧矣，可為戎，無敵也。何所憂乎，得其中道，吉也。

The text says: "The strong is shown in the first toe, moving forward but unable to win, thus becoming a mistake." The Image Commentary says: "Knowing that one cannot win yet still moving forward, this is self-inflicted error." The commentator explains: "The initial line, being a yang line at the very bottom of the hexagram, has its mind entirely focused on advancing, lifting its first toe as if ready to move forward in pursuit of victory. Its strength is exhausted by this point, and being in a low position, it is very weak. How can it win? Knowing it cannot go forward yet still insisting on going forward, the mistake is self-made." The text says: "At dusk, being vigilant and calling out in alarm, even if enemies attack, there is no need to worry." The Image Commentary says: "Even with enemies, there is no need to worry, because it has the middle path." The commentator explains: "The second line, being a strong line yet understanding retreat, holds onto the gentle aspect, realizing danger and thus being cautious. At dusk, it calls out in alarm to guard against enemy movements. Thus, even if there is actual conflict, there is no one who can harm it. Why worry? It has attained the middle path, hence it is auspicious."

九三，壯于頄，有凶，君子夬夬，獨行遇雨若濡，有慍，無咎。象曰：君子夬夬，終無咎也。當位上應，往而為壯，內得其心，外形於色，壯見於頄也。行而與邪凶之道也。夫君子治已，豈繫於私哉。雖獨行，遇應而潤於我，而反恕其邪志，匪其失亦又何咎。

The text at Nine in the Third says: Strength is evident on the cheekbones, which brings danger. The gentleman makes decisive decisions, walks alone and gets wet in the rain, incurs resentment, but does not commit wrongdoing. The Image Commentary says: The gentleman makes decisive decisions, and thus does not commit wrongdoing. The commentator explains: Nine in the Third, with a yang line in a yang position, is "appropriate" and corresponds with Six at the Top above it. When it moves forward, it displays its strength. The thought arises within, and is revealed on the face, with strength manifesting between the cheekbones. Acting with this thought and associating with wicked people leads to misfortune. However, the gentleman restrains himself; how could he be bound by private feelings? Although he walks alone and meets the corresponding Six at the Top, getting wet from it, he instead forgives the wicked person's way of thinking. As long as he does not lose the right path, what fault is there?

九四，臀無膚，其行次且，牽羊悔亡。聞言不信。象曰：其行次且，位不當也。聞言不信，聦不明也。志進決柔而逼於上，坐不能安，行不能正，剛而不當其位也。羊者，觗突不回之物，比之用壯，焉能自牽。繫其志，不縱其壯，則悔亡也。是語也，聽之而不能明，昧為其道者也。

The text at Nine in the Fourth says: The buttocks have no flesh and skin, making it difficult to walk steadily; if one can walk like leading a sheep behind, regret will disappear; but it is regrettable that it does not believe in sincere advice. The Image Commentary says: Walking unsteadily is because of an improper position; not believing in sincere advice is due to lack of clarity in perception. The commentator explains: Nine in the Fourth is determined to ascend and eliminate the soft lines, yet it closely presses upon the superior position, sitting uneasily and walking unsteadily, which is due to a strong line being "inappropriate." A sheep is an animal that charges forward without turning back, just like someone who uses force recklessly. How can such a person lead itself? Only by restraining one's own will and not indulging in that strength can regret be dispelled. This principle, however, it fails to understand, indicating someone who is blind to the right path.

九五，莧陸夬夬，中行無咎。象曰：中行無咎，中未光也。上無位之尊也。決，其決至易也。莧陸之柔，脃也。以至尊之徳，務至微之物，則缺於與能矣。夬而得中，無咎而已豈足以為光哉。上六，無號，終有凶。象曰：無號之凶，終不可長也。剛長而一柔尚存，亡無日矣。雖號之無及已也。

The text at Nine in the Fifth says: Just as one would decisively remove the plant Xianlu, following the middle and upright path will not lead to error. The Image Commentary says: Following the middle and upright path without error is because the middle path is not yet fully manifest. The commentator explains: Although the sixth line at the top holds a high position, it has no actual duty, and removing it is extremely easy. Xianlu is a plant that is soft and tender, which is exactly the description of the sixth line at the top. Using supreme virtue to deal with such a minor thing shows a lack in the appointment of capable people. Decisively removing it while maintaining the middle is only to avoid error, how could it be said to be fully manifest? The text at the sixth line at the top says: There is no need to call out anymore, for there will still be danger in the end. The Image Commentary says: The danger that does not require calling out is because it will not last long. The commentator explains: Yang is constantly increasing, and only one yao of Yin remains, so destruction is imminent. Even if one calls out for help, it will be too late.

巽下乾上。姤，女壯，勿用取女。彖曰：姤，遇也。柔遇剛也。勿用取女，不可與長也。天地相遇，品物咸章也。剛遇中正，天下大行也。姤之時義大矣哉。陽也，君人之道也，正之恆也。而陰來代之，眾以求之，其道遇也。陰之賊也。遇而合之，仕無正也。女之壯也，非人倫之道，不足以娶之。事無恆，不足以為用。夫易無窮也。陽不能獨化，化不可以無遇，故遇而後成。初茍而終固，即遂其生，化之大焉。且物無大也，無細也。其得之大遇也。待於外之來也，豈已之由乎。其在於遇人，大吉。則乾陽也，巽陰也，有天地相遇之道焉。天地遇而萬物章也，剛得中正而能擇其柔，聖人遇於大位也。則其道大行，君子遇於時，輔聖人之功而天下治也。品物得遇而其道乃通始，微而終著也。

The hexagram Gou consists of Xun below and Qian above. The hexagram statement says: Gou, a woman who is overly strong, do not marry such a woman. The commentary on the judgment says: Gou means meeting, it is when a yao of yin meets a yao of yang. Do not marry such a woman because you cannot stay with her for long. The heavens and earth meet and all things become evident; when a yang yao meets the central and correct position, teaching spreads throughout the world. The meaning of meeting is indeed profound. Commentators explain: Yang represents the way of ruling over people, the standard of correctness. Now a yin yao comes to take its place, and all the yang yao seek it. This is called "meeting." In reality, it is yin harming yang: combining merely by chance, and thus entering officialdom without following the right path. A woman who is so strong goes against the principles of human relations and is not worth marrying; her actions lack consistency, so she is not suitable for appointment. The changes in the Book of Changes are endless: yang cannot alone bring about generation, and generation cannot take place without meeting. Therefore, meeting must come first before there can be success. Even if the beginning is hasty, if it ends in stability, it follows the principle of continuous generation, which is the greatest thing in generation. Moreover, things have no inherent size; all achievements depend on this great meeting. It must await something from outside, so it cannot be controlled by oneself. As for meeting the right person in human affairs, that is highly auspicious. The upper trigram Qian represents yang, and the lower trigram Xun represents yin. This hexagram contains the principle of meeting between heaven and earth. When heaven and earth meet, all things become evident; when a yang yao is in the central and correct position, it can choose a yin yao, just as a sage meets a great position and his way spreads throughout the world; a gentleman meets a favorable time and assists the sage in achieving his deeds, thus the world is well governed. All things receive their proper meeting, and the principle is thus connected. The beginning is very small, but in the end it becomes prominent.

象曰：天下有風，姤。后以施命誥四方。人之治者，火承上之風，能君天下者，得天下之治也。施命告四方，人承其命，咸得其遇也。初六，繫于金柅，貞吉。有攸往，見凶。羸豕孚蹢躅。象曰：繫于金柅，柔道牽也。陰之為道，冝牽於陽。而守其正，保其吉也。君子隨遇而往，無永正，何以終乎，凶其冝也。無異於牝豕從豭，遇無信蹢躅而已。非久之道也。

The Image Commentary says: Wind is blowing beneath the heavens, which is the hexagram of Gou. The sovereign thus understands that he should issue commands and inform all directions. The commentator explains: Those who govern the people are like fire being assisted by wind from above; only those who can control the world can bring peace to it. Issuing commands and informing all directions, so that all people receive these commands, they thus find their proper encounters. The first line of the hexagram says: It is like a piglet tied to a metal brake, and if it remains upright, it is auspicious. If it moves forward, it will meet danger. A weak sow also paces restlessly. The Image Commentary says: Being tied to a metal brake represents the path of yielding being restrained. The commentator explains: The path of yin should be guided by yang, thus maintaining its proper course and securing auspiciousness. If one moves with the occasion like a gentleman, yet lacks a lasting course, how can there be a good outcome? Danger is inevitable. This is no different from a sow chasing a boar; meeting but without faithfulness, it can only pace restlessly, which is not a sustainable path.

九二，包有魚，無咎。不利賓。象曰：包有魚，義不及賓也。陰者，身之資也。魚非食之珍者。初非陰之正者，卦無陰，亦眾之所向也。已得之而供其求，眾失之，未足深吝，故獲之無咎。得其中者也。畜非正之物，懼人之見，其義豈及於賓哉。

The text says: "There is fish in the kitchen, no mistake, but it is not suitable for serving guests." The Image Commentary says: "There is fish in the kitchen, by principle it should not be for guests." The commentator explains: Yin represents the capital for nourishing the body; fish is not a rare delicacy among foods. Although the first line is not a pure Yin line, since the entire hexagram has only this one Yin line, it becomes the object that all the Yang lines strive for. The second line obtains it first, using it to satisfy its own needs; the other Yang lines do not obtain it, but they should not be overly resentful, so the second line obtaining it is without fault, because it maintains the position of "center." However, since what is being kept is not a pure thing, there is fear of being seen, so by principle, how could it be used to entertain guests?

九三，臀無膚，其行次且，厲無大咎。象曰：其行次且，行未牽也。求初之，合二已，得矣，胡獲焉。坐而不安，行而不正，牽繫其柔而未得也。以其不獲也。而止於位，故免於爭競之患雖，危而無大咎也。九四，包無魚，起凶。象曰：無魚之凶，逺民也。無位之陰，遇斯獲矣，二有之也。應何為乎起已求，遇之凶之道也。

The text for line nine three says: The buttocks have no flesh and skin, making walking unsteady and difficult; there is danger, but no great fault. The Image Commentary says: Walking unsteadily and awkwardly is because it has not yet been pulled or guided. The commentator explains: Nine three wishes to approach six at the beginning, but six has already joined nine two. What else can it gain? Thus, it sits uneasily and walks unsteadily, constantly thinking about that soft line but never obtaining it. Because it cannot obtain it, it remains content in its position, thus avoiding the calamity of contention. Although there is danger, there is no great fault. The text for line nine four says: There is no fish in the kitchen, and any movement brings danger. The Image Commentary says: The danger of having no fish is because it is distant from the people. The commentator explains: That unnamed yin line, whoever meets it can obtain it. Now it has already been taken by nine two. Nine four, although it corresponds with six at the beginning, why should it rise up to seek it? To force a connection is precisely the way to invite misfortune.

九五，以杞包瓜，含章，有隕自天。象曰：九五含章，中正也。有隕自天，志不舎命也。無中正之徳者，皆無魚以至於悔也。至五徳博而位尊，謀其道不思其欲，故食杞匏瓜而已。夫以剛正之體，含章明之徳，志在行道不舎敎令，如天降之也。莫不咸賴矣，所謂剛遇中正而天下大行也。上九，姤其角，吝，無咎。象曰：姤其角，上窮。吝也。已過體矣，何所遇乎，姤於角也。以是求遇，可惜者也。不至於爭，無吝已矣。

The text at Nine in the Fifth says: Using the branches and leaves of the杞 tree to wrap the melon, with inner virtue, there will be something falling from heaven. The Image Commentary says: Nine in the Fifth contains inner virtue because it is in the center and upright; something falling from heaven is because its will does not abandon the mandate of heaven. The commentator explains: Any line that lacks the virtue of center and uprightness will end up "without fish" and produce regret. But at Nine in the Fifth, virtue is broad and position is exalted, seeking only its own way without considering personal desires, so it consumes only杞 fruit and gourd melon, simple and plain things. It uses the essence of strength and uprightness, containing the virtue of brightness, with its will devoted to promoting the great way and not abandoning teaching and governance, as if it were sent down from heaven. Thus, no one depends on it. This is what the Commentary on the Judgment refers to when a strong line meets the position of center and uprightness, and teaching is widely spread throughout the world. The text at Nine at the Top says: Meeting only meets the horn on top, there is regret, but no error. The Image Commentary says: Meeting meets the horn because it is at the top and has reached the extreme, hence the regret. The commentator explains: Nine at the Top has already gone beyond the scope of the hexagram, so what can it meet? It can only meet at the horn. To seek meeting in this way is indeed regrettable. Fortunately, it does not compete with people, so the regret ends here.

坤下兌上。萃，亨。王假有廟，利見大人亨。利貞。用大牲吉。利有攸往。彖曰：萃，聚也。順以說。剛中而應，故聚也。王假有廟，致孝享也。利見大人亨，聚以正也。用大牲吉，利有攸往，順天命也。觀其所聚而天地萬物之情可見矣。順而以說，柔無違也。剛中正而應，保其萃以通也。天下大聚，正者而孝享，聚其昭穆，剛尊而利以見也。萃其正而通也。用大牲吉，聚而豐之，得其稱也。夫聚而通之。何往不利。順於類正而相聚得其通，而保其久也。天地萬物之情見於此矣。

The Hexagram "Cui" has "Kun" below and "Dui" above. The Hexagram Statement says: Cui, meaning gathering, is smooth. The king attends the ancestral temple, it is favorable to meet a great person, smooth, favorable to maintain the correct path; using large sacrificial animals is auspicious, favorable for going somewhere. The Commentary on the Judgment says: Cui means gathering. The flexible and joyful qualities, with the strong line in the center harmonizing with the lower, thus enabling gathering. The king attending the ancestral temple is fulfilling filial piety through sacrifice; it is favorable to meet a great person and be smooth because the gathering is in accordance with the right path; using large sacrificial animals is auspicious and favorable for going somewhere, because it follows the mandate of heaven. Observing the nature of gathering, the true condition of heaven and earth and all things becomes clear. The commentator explains: Flexible and joyful, the flexible lines have no rebellious intent; the strong line in the center maintains the correct path and harmonizes, thus preserving this gathering and ensuring smoothness. When the world gathers together, it is conducted by upright people who perform filial sacrifices, bringing the ancestral order into alignment; the Nine in the Fifth is strong and noble, thus it is favorable to meet him. Only when the gathering is correct can it be smooth. Using large sacrificial animals is auspicious because during the gathering, the offerings are abundant and appropriate to the occasion. When gathering is smooth, where could going be disadvantageous? Following the right path to gather with like-minded people, achieving smoothness, thus securing longevity. The true nature of heaven and earth and all things is embodied here.

象曰：澤上於地，萃。君子以除戎器，戒不虞。澤得地以久，地得澤以潤相，聚之道也。眾之聚也，不可以無防，故君子以除戎器，戒不虞。初六，有孚不終，乃亂乃萃，若號，一握為笑，勿恤，往無咎。象曰：乃亂乃萃，其志亂也。四為上應，三近附之，已信不終，失其萃矣。則心惑而志亂矣。何所利哉。若小能號呼，自省度其可否，反而哂之不以為笑，靜然保居，終獲其應，復何憂哉。往必無咎也。

The Image Commentary says: The water in the marsh accumulates above the ground, which is the hexagram of "Gathering." The gentleman thus understands that he should repair his weapons and be prepared for unexpected changes. The commentator explains: A marsh can endure only with the support of the earth, and the earth can be nourished only by the marsh. This is the way of gathering. When people gather together, they must not be without caution, so the gentleman repairs his weapons and remains vigilant against unforeseen events. The text of the first line says: Though one's heart is sincere, it cannot be maintained to the end, thus it becomes confused and gathers; if one calls for help, people will soon look at each other with smiles; there is no need to worry, going forward will not result in error. The Image Commentary says: Confused and gathering, it is because its mind is confused. The commentator explains: The fourth line is the corresponding line to the first line above, but the third line is closer and thus attaches to the fourth line. Therefore, the sincerity of the first line cannot be maintained to the end, losing the gathering it should have. Thus, it becomes doubtful and its aspirations are confused. What benefit is there? If it can call for help and reflect on whether it is feasible, then turning back and smiling at it without making it a laughingstock, quietly holding its position, it will eventually gain the corresponding line. Then, what need is there to worry? Going forward will certainly not result in error.

六二，引吉無咎，孚乃利用禴。象曰：引吉無咎，中未變也。初三皆萃於四，已獨守中，不變其志，待於五，牽而後為聚，得其吉矣。居內靡他，何咎之有。精意承奉信以結之，豈待於豐乎，雖薄而可以薦也。六三，萃如，嗟如，無攸利，往無咎，小吝。象曰：往無咎，上巽也。下皆上，萃。已無應焉。萃如，嗟如也，何所利哉。奉於四剛，剛巽而與，故往而無咎。不能下已而從人，位之失矣，可小惜也。

The text for line six-two says: Being drawn towards it brings good fortune, without fault; with sincere heart, it is appropriate to hold a simple sacrifice. The Image Commentary says: Being drawn towards it brings good fortune and no fault, because the mind remains centered and unswerving. The commentator explains: Both the first six and the sixth three have gathered towards the ninth four, but only the sixth two remains alone in the center, not changing its mind, waiting for the ninth five to draw it, and only then going to gather, thus achieving good fortune. It resides in the inner trigram and has no distractions, so how could there be any fault? With sincere intent, it serves the superior, combining with sincerity, where is the need for elaborate offerings? Even if simple, it can be presented. The text for line six-three says: Wanting to gather but failing to do so, only sighing, with no benefit; going forward brings no fault, only a slight regret. The Image Commentary says: Going forward brings no fault, because the ninth four above is humble and kind. The commentator explains: All the lines in the lower trigram are moving upward to gather, but the sixth three alone has no corresponding line, so it wants to gather but cannot, only sighing, what benefit is there? It then flatters the ninth four, the strong line, which is humble and kind to it, so going forward brings no fault. However, it refuses to stay in its proper place and clings to others, thus losing its position, which is a slight regret.

九四，大吉無咎。象曰：大吉無咎，位不當也。承上於地以剛處之，而下據其眾，非其至公奉上之心大吉則咎也。九五，萃有位，無咎。匪孚，元永貞，悔亡。象曰：萃有位，志未光也。四有其民，而權逼於已，位當貴也，咎何有乎。尊信不行，道豈光乎，且陽徳仁也，可以長正而悔亡矣，民終歸之也。上六，齎諮涕洟，無咎。象曰：齎諮涕洟，未安上也。乘剛而不安，違而無萃。齎諮憂嘆以至於涕洟，懼而內戒，咎何有焉。

The text for line nine four says: Greatly auspicious, there is no mistake. The Image Commentary says: Greatly auspicious is without mistake, because the position is improper. The commentator explains: Nine four, with a strong line, is in a position of serving the sovereign, and below it are many people. If one does not have a heart of complete impartiality and yet achieves great auspiciousness, that would be a mistake. The text for line nine five says: Gathering and possessing the noble position, there is no mistake. If there are people who do not believe, as long as one holds firm to the correct path, regret will vanish. The Image Commentary says: Gathering and possessing the noble position, is because the mind is not yet great enough. The commentator explains: Nine four holds the people, and its power approaches nine five itself. However, the position that nine five occupies is naturally noble, so how could there be a mistake? It is only that reverence and trust are not yet established, so how can its way be great enough? Moreover, the virtue of the yang is benevolence, so as long as one holds firm to the correct path, regret will vanish, and the people will eventually return to it. The text for line upper six says: Sighing and weeping, tears and snot flowing together, there is no mistake. The Image Commentary says: Sighing and weeping, is because one is in a high position and uneasy. The commentator explains: Upper six is above the strong line and feels uneasy, opposing the people and unable to gather them. It sighs and weeps, distressed to the point of tears and snot flowing, fearing internally and being cautious, so how could there be a mistake?

巽下坤上。升，元亨，用見大人，勿恤，南征吉。彖曰：柔以時升，巽而順剛，中而應，是以大亨用見大人。勿恤，有慶也。南征吉，志行也。柔，卑道也。巽，木道也。其道升而大也。見可而升得，其時也。內體巽而外順於物，剛中而上應之，是以亨也。合大人之徳，用見之，而勿恤有慶者也。南征吉，出諸幽而升於明也。志獲於此矣。

The hexagram "Sheng" (Increase) has "Xun" (Wind) below and "Kun" (Earth) above. The hexagram statement says: Increase, great success; it is appropriate to seek an elder; going south is auspicious. The commentary on the judgment says: The yao of the flexible nature follows the right time to ascend, being humble and yielding, while the strong yao is in the center and has a corresponding relationship, thus achieving great success, which is appropriate for seeking an elder. There is no need for worry, for there will be joy; going south is auspicious, as the will is carried out. The commentator explains: Flexibility is the way of the humble; "Xun" is the way of wood; its way is to ascend gradually from below. Ascend only when the right time comes, thus grasping the opportunity. The inner trigram is humble, and the outer trigram is yielding to all things. The nine in the second position, a strong yao in the center, corresponds with the six in the fifth above, thus achieving success. It conforms to the virtue of the elder; with such a posture to seek the elder, there is no need for worry and there will be joy. Going south is auspicious, as emerging from darkness to enter light, and the will is realized here.

象曰：地中生木，升。君子以順徳，積小以高大。木生浸而大也。剛中而柔順也。君子欲其升也。立本以愼徳，巽於卑順於上，則能積小而至於大也。初六，允升大吉。象曰：允升大吉，上合志也。巽者，剛巽柔，柔順剛也。上承於剛，誠信相與，升而合徳，其升矣，故大吉。

The Image Commentary says: Trees growing out of the earth, this is the Hexagram of Ascending. The gentleman thus understands that he should follow virtue, gradually accumulating to reach a great height. The commentator explains: Trees grow gradually to become large. Nine in the Second, a strong line in the middle, with the Upper Trigram being yielding. The gentleman who wishes to ascend should establish a firm foundation and carefully cultivate virtue, remaining humble in a low position and yielding to superiors, thus accumulating little by little to reach a great height. The text of the first line says: Gaining trust and ascending, great good fortune. The Image Commentary says: Gaining trust and ascending brings great good fortune, because it aligns with the will above. The commentator explains: The term 'Wind' refers to a strong line showing humility towards a yielding line, and the yielding line obeying the strong line. The first line, being below and supporting the strong line, mutually shows trust and ascends together with harmonious virtue, thus truly ascending, hence great good fortune.

九二，孚，乃利用禴，無咎。象曰：九二之孚，有喜也。剛而能正，中而無私，應上以升之象，豈假豐物而後享焉。上應其誠，下升而大，雖非其位得其道也。故有喜而無咎也。九三，升虛邑。象曰：升虛邑，無所疑也。上體順也。應而升之，虛邑以待也，升何疑哉。

The text for Nine in the Second says: If one's heart is sincere, it is appropriate to perform a simple sacrifice of the spring season, and there will be no mistake. The Image Commentary says: The sincerity of Nine in the Second brings joy. The commentator explains: Nine in the Second is strong and upright, resides in the center without private motives, and corresponds with the upper trigram, showing an upward trend. Why would one need rich offerings to perform a sacrifice? The upper trigram responds to its sincerity, and the lower trigram rises gradually and grows stronger. Although the yang line is in a yin place and not in its proper position, it has the correct principle, thus bringing joy and no mistake. The text for Nine in the Third says: Ascending to an empty city. The Image Commentary says: Ascending to an empty city, there is nothing to be doubtful about. The commentator explains: The upper trigram "Kun" is yielding. Nine in the Third corresponds with the upper sixth line and ascends. The empty city is open and waiting, so ascending is without hesitation.

六四，王用亨于岐山，吉。無咎。象曰：王用亨于岐山，順事也。位輔乎尊，而不待諸升者，通上下，安險阻之任，難之地也。而順以當位，恭以事上，得其吉矣，亦又何咎。六五，貞吉升階。象曰：貞吉升階，大得志也。以柔道而至於中也。升階而就其位，正之吉也。可謂大志也。上六，冥升，利于不息之貞。象曰：?升，在上消不富也。上而不已，昧於升也。時消也。安所息乎，利以守正，不求孳孳也。

The text for line six four says: The king holds a sacrifice at Qishan, which is auspicious and without error. The Image Commentary says: The king holds a sacrifice at Qishan, which is to act with flexibility and compliance. The commentator explains: Line six four supports the superior position, and does not need to rise further. Its duty is to connect above and below, and to stabilize the dangerous places. It is in a difficult position. Yet it is proper in its place, and reverently serves the superior, thus achieving auspiciousness, and how could there be any error? The text for line six five says: To maintain correctness brings auspiciousness, and to ascend along the steps. The Image Commentary says: To maintain correctness and achieve auspiciousness, and to ascend along the steps, is to greatly realize one's aspirations. The commentator explains: Line six five reaches the central position of the upper trigram by following the path of flexibility, and ascends step by step to its proper position. This is to maintain correctness and achieve auspiciousness, which can be said to greatly realize one's aspirations. The text for line upper six says: To continue ascending in darkness, it is advantageous to keep up the correct path without ceasing. The Image Commentary says: To ascend in darkness, to occupy the upper position and to retreat without being full. The commentator explains: To continue ascending without stopping shows that one has become confused about the act of ascending. The time is now retreating, where can one rest? At this time, it is advantageous to maintain the correct path, and not to continue striving upward endlessly.

坎下兌上。困，亨貞，大人吉。無咎。有言不信。彖曰：困，剛揜也。險以說，困而不失其所，亨。其唯君子乎，貞大人吉，以剛中也。有言不信，尚口乃窮也。剛則困，見揜於柔也。險而能說，雖困而通也。君子之行，存乎素也。困而自辨，而不責於人，修齊其徳以自濟也。五為眾之歸焉。剛而能幹，中而得當，大人之正也。亨困而吉，何咎之有乎。困而尚口，斯窮之矣，何所信乎，故君子飾行以亨困，而不以言也。

The hexagram "Kun" has "Kan" below and "Dui" above. The hexagram statement says: "Kun, it is smooth and favorable to maintain the right course; the great man is auspicious and will have no mistakes; at this time, words are not believed." The commentary on the judgment says: "Kun means that the strong lines are obscured. Being in a dangerous situation yet still joyful, being confined yet not losing one's conduct, thus it is smooth, this is probably something only the gentleman can achieve. Maintaining the right course brings auspiciousness to the great man, because the strong line is in the center; words are not believed because relying solely on words leads to no way out." The commentator explains: The strong lines are confined because they are obscured by the flexible lines. Being in a dangerous situation yet still joyful, although in difficulty, ultimately it is smooth. The gentleman's conduct lies entirely in his cultivation. When confined, he only reflects on himself, not blaming others, and rectifies his virtue to save himself. The line nine five is the object to which all people turn, strong and capable of action, in the center and properly handling affairs, this is the correct way of the great man. Inpredicament, being smooth and obtaining auspiciousness, what fault could there be? When confined, if one relies solely on words, then he will reach a dead end, and who would believe him? Therefore, the gentleman relies on upright conduct to overcomepredicament, not on words.

象曰：澤無水，困。君子以致命遂志。澤無水，涸而無潤也。夫積行以成其徳，雖致命，終遂其道。君子之志，剛而不可拔也，故能致困而不可失其道也。初六，臀困于株，木入于幽谷，三歲不覿。象曰：入于幽谷，幽不明也。能濟困者，剛直也。初以柔弱居於困窮，而不安其所也。而欲上應於二，為二所吝，幽於坎底，以至於三歲而無所見，不明之至也。

The Image Commentary says: A marsh without water is the hexagram of困. The gentleman thus understands that even if he sacrifices his life, he must carry out his aspirations. The commentator explains: A marsh without water becomes dry and loses its nourishment. People achieve virtue through the accumulation of small acts of goodness. Even if they have to risk their lives, they must ultimately carry out their way. The gentleman's aspirations are strong and unshakable, so he can remain inpredicament without abandoning his way. The text of the first line says: The buttocks are trapped on a stump, falling into a deep valley, and for three years no one is seen. The Image Commentary says: Falling into a deep valley, it is dark and without light. The commentator explains: The one who can rescue frompredicament is the quality of being strong and upright. The first line, with its soft and weak nature, is in a state ofpredicament. It cannot settle in its position, and it desires to rise up and correspond with nine two, but is rejected by nine two, thus being trapped in the deepest part of the dangerous situation of kan. It becomes so dark that for three years nothing can be seen.

九二，困于酒食，朱紱方來，利用亨祀，征凶，無咎。象曰：困于酒食，中有慶也。剛而得中，為初三之附，豐於所資，困酒食者矣。酒食困，有位而得其民，則受其命服，而朱紱來矣。夫以位卑而有民利，潔敬以奉上，恃權而凌征之凶也。卑以自守，得無咎矣。

The text at Nine in the Second says: Being overwhelmed by wine and food, the red ceremonial robe is about to be presented; it is appropriate to hold a sacrifice, but rushing to campaign will be dangerous, yet there will be no mistake. The Image Commentary says: Being overwhelmed by wine and food is because it is in the center and there is joy. The commentator explains: Nine in the Second is strong and upright, and has maintained the center. Both Initial Six and Sixth Three come to rely on it, and the resources it relies on are abundant, thus becoming the one overwhelmed by wine and food. Being overwhelmed by wine and food indicates that it has a position and the support of the people, so it will receive the ceremonial robe bestowed by the sovereign. With a lowly position but possessing the benefits of the people, it should serve the sovereign with purity and respect. If it uses its power to dominate and wage war, it will be dangerous. By maintaining its humble position, it will avoid mistakes.

六三，困于石，據于蒺藜，入于其宮，不見其妻。凶。象曰：據于蒺藜，乘剛也。入于其宮，不見其妻，不祥也。柔以居困，力不堪也。欲其往而困於四堅於石也。欲其安而據於二難於蒺藜也。進退無可安所存乎，以至於失位而殞身也。位之不當，不足亨，困不祥之至也。

The text at line six three says: trapped by a stone, sitting on thorns; returning home, yet not seeing one's wife, which is ominous. The Image Commentary says: sitting on thorns is because it is above a strong line; returning home and not seeing one's wife is an ominous omen. The commentator explains: line six three, with its weak nature, is in a difficult situation and lacks strength. It wishes to move forward but is blocked by line nine four, which is as hard as a stone; it wishes to stay still but is beneath line nine two, which is as prickly as thorns. It has nowhere to go, and thus loses its position and its life. Its position is 'not appropriate,' insufficient to resolve thepredicament, which is the most ominous situation in thepredicament.

九四，來徐徐，困于金車，吝有終。象曰：來徐徐，志在下也。雖不當位，有與也。初為之，應二剛困之，故遲遲而來，以待其間也。位之不當，不足亨，困可惜也。雖困於二，終歸其應，金車剛而能載也。

The text at line nine four says: Coming slowly, being trapped by a large metal carriage; there is regret, but ultimately there will be a result. The Image Commentary says: Coming slowly is because the mind is below; although the position is not appropriate, there is a companion who is in harmony. The commentator explains: The line six at the beginning is the corresponding line to nine four. However, the strong line nine two has blocked it, so nine four can only come slowly, waiting for an opening in the middle. Its position is "not appropriate," insufficient to overcome the difficulty, being trapped is indeed regrettable. However, although it is blocked by nine two, it will eventually return to its corresponding line six at the beginning; although the large metal carriage is hard, it is still capable of carrying people forward.

九五，劓刖，困于赤紱，乃徐有說，利用祭祀。象曰：劓刖，志未得也。乃徐有說，以中直也。利用祭祀，受福也。

The text at Nine in the Fifth says: Suffering the punishment of having the nose cut off and the feet amputated, being trapped by the red sacrificial robe; only gradually can one be released, and it is appropriate to hold a sacrifice. The Image Commentary says: Suffering the punishment of having the nose cut off and the feet amputated, indicates that the mind and aspirations have not yet been realized; gradually being released is because of being in the center and upright; it is appropriate to hold a sacrifice, because one can bear the blessing.

物莫能兩大，二之豐則五道減矣。二以剛得眾，而五怒其甚也。將欲刑之上，下敵應不能勝也，故困之免矣。夫居尊以忿失其道也。終以中直久而說矣。至誠感神，況赤紱乎。故精意乃受其佑矣。

Things cannot be both great at the same time. When the second line is great, the fifth line, representing the sovereign, must diminish. The second line, possessing the virtue of a yang line, gains the support of the people, which causes the fifth line to become extremely resentful. The fifth line wishes to impose punishment upon the second line, but since both are yang lines, they are only in opposition and not in harmony. The superior ruler cannot prevail, so the second line is able to escape from adversity. To hold a high position and act out of momentary anger is to lose the way of a ruler. Eventually, the fifth line relies on maintaining the middle path and upholding sincerity, and over time, hardship naturally turns into joy. Even the most sincere heart can move the gods; how much more so can the ritual of offering sacrifices in the proper ceremonial attire achieve this? Therefore, only through sincere and focused intention can one receive the protection of the divine.

上六，困于葛藟，于臲卼，曰動悔有悔。征吉。象曰：困于葛藟，未當也。動悔有悔，吉行也。柔之為物，不能通於困，當困之終然，可征矣。居於上，而果於剛，欲其退也。為葛藟繫之，欲其處也。臲卼而難據，皆不離於困也。柔弱質也，不能專斷，語其治也。何哉？曰：動悔有悔，其處也，則徵矣，乃吉行也。

The sixth line at the top is trapped by vines and is in a dangerous and unstable position. The divination says: any movement will bring regret, but because it already knows regret, going forward is auspicious. The Image Commentary says: being trapped by vines is because the sixth line at the top is in an inappropriate position; any movement brings regret, but recognizing that regret means that moving forward is auspicious. A yin and flexible nature is naturally unable to overcome difficulties, but at the last line of the困卦, the situation has reached its extreme and is about to change, so it is possible to travel. The sixth line at the top is high above the hexagram but is stubborn and aggressive towards yang strength, intending for yang to retreat; instead, it is bound by vines-like constraints and can only remain in place. Its footing is unstable and it is still in the situation of being trapped. A yin and flexible nature is weak and cannot act alone, so it needs to discuss how to behave. What should be done? The divination says that movement brings regret but also awareness of regret—so if it remains still, it should move forward, and moving forward is the auspicious action.

巽下坎上 井，改邑不改井，無喪無得，往來井井，汔至，亦未繘井，羸其瓶，凶。彖曰：巽乎水而上水，井。井養而不窮也。改邑不改井，乃以剛中也。汔至亦未繘井，未有功也。羸其瓶，是以凶也。

The lower trigram is Xun (Wind) and the upper trigram is Kan (Water), forming the hexagram of Well. The hexagram Well says: A city can be moved, but a well cannot be moved; the water in the well neither decreases nor increases; people coming and going all draw water from the well. The bucket is almost at the well's mouth, but the rope has not yet drawn the bucket out of the well, and instead breaks the clay jar, resulting in misfortune. The Commentary on the Judgment says: The wooden bucket is lowered into the water and then the water is drawn up, which is the well. The well nourishes people without ever drying up. The city may move, but the well does not, because nine two and nine five are yang and occupy the central position. The bucket is almost at the well's mouth but has not yet been drawn out, indicating that the function is not yet completed. The clay jar is broken, hence the misfortune.

水人之資也，徳人之保也。自古至今，其道一也。故從於水，而下入得水，上汲而施物，井之道也。好於徳而巽志修徳，充其徳而位於民，上咸賴其澤徳之施也。故井曰徳，巽志修徳，曰徳之地不可改而非其道也。酌之不竭，不資於外，無喪無得也。君子之徳，其虛中無改，施之不竭，於何而喪其厚徳也。必備莫究其極，又何能得井冽可食之。

Water is a resource upon which people depend for their livelihood, and virtue is the guarantee upon which people rely for their standing. From ancient times to the present, this principle has remained consistent. Therefore, the hexagram of the Well takes its image from water: a wooden bucket sinks into the water to draw it up and then brings it up to provide for all things. This is the principle of the Well. When people cherish virtue, they should cultivate it with a humble heart. Once virtue is fully developed, one takes a position to govern the people. The benevolence of those in high positions is relied upon by all, which is precisely the giving of virtue. Therefore, the Well symbolizes virtue. "Cultivating virtue with a humble heart" means that the foundation of virtue cannot be changed; if it is changed, it is not the right path. Well water can be drawn without end, and it does not need to rely on external replenishment. This is "without loss and without gain." A gentleman's virtue is internally humble yet unchanging in its root, and it is given to others without being exhausted. How could there be any loss of his profound virtue? One must cultivate virtue to a complete state that others cannot exhaust, otherwise how could it be like the clear well water that is available for drinking?

往來者，皆井，其井之用焉，則君子徳博而施，故往來者徳其徳焉。非剛中之徳不能至也，井可食矣。人近至之而未繘，無功不能汲。下君子雖至於徳，無其位不受其器，未伸其功也。羸其缾，凶繘之失道，用之非器，棄先之功而及其凶也。君子於器而立度，行權而合物，然後道可終也。夫道者，及物而成徳也。修其徳而不利濟，非其道也。有徳無其位，不建其功，其徳未行也。有其法當於權，然後能終之，故君子不可以不備徳，觀其井而古今之道可知也。

People coming and going all draw water from the well, using the same well, just as a gentleman's virtue is broad and he extends it to others, so all who pass by are grateful for his virtue. Without the virtue of the yang principle in the center, one cannot reach this level; only when this is achieved can the well water be used. When people have already reached the well, but the rope has not yet been pulled up, the function is incomplete, and water cannot be drawn. A gentleman in a low position, even if his virtue is fully cultivated, without the appropriate position, he cannot obtain the necessary tools, and his achievements cannot be fully developed. The danger of "a broken vessel" arises because the method of using the rope is improper, and the vessel used is not suitable, thus losing the previous effort and inviting danger. A gentleman should establish rules for the tools and apply flexibility in accordance with the situation, then the correct path can be carried out from beginning to end. What is called the Dao is to benefit all things and achieve virtue; if one only cultivates his own virtue but cannot benefit and help others, then it is not the Dao. Having virtue without the proper position, one cannot establish achievements, and his virtue is not truly practiced. Only when there are rules and flexibility in accordance with the situation can one achieve a good beginning and a good end, so a gentleman must not neglect cultivating his virtue—look at this well, and the principles of all times become clear.

象曰：木上有水，井。君子以勞民勸相。木上有水，上木而出，以潤於木，井徳之施也。勞也者，勉民之勞也。治之得冝，樂其勞而生財也。上讓下，敬父慈子，孝人之性也。君子明之善，而勸也。非抑之制之，善為事者如之也。

The Image Commentary says: Wood with water above it is the Well hexagram. The gentleman learns from this to comfort the people and encourage them to help one another. Water on wood, flowing upward along the wood to emerge, and then returning to moisten the wood, represents the virtue of the Well, which is giving. The term 'comfort' refers to encouraging the people to work diligently. When governance is proper, the people will take pleasure in their labor and thus produce wealth. Those in authority treat those below with courtesy and humility, honoring the elders and loving the young. Filial piety is the natural disposition of human beings. The gentleman understands this inherent goodness and guides people accordingly, not by force or coercion. Those who are skilled in managing affairs act in this manner.

初六，井泥不食，舊井無禽。象曰：井泥不食，下也。舊井無禽，時舎也。居於井下，井泥者也。舊井而無水者也，禽何食哉。窮下而質弱者矣，時何用哉，故舎也。

Initial Line Six, the well at the bottom is full of mud, the water cannot be used for drinking; it is an abandoned old well, not even birds come to it. The Image Commentary says: the mud at the bottom of the well cannot be used for drinking, because it is at the very bottom; the old well not even birds come to, is abandoned by the times. Initial Line Six is located at the very bottom of the well, which is exactly where the mud is. It is an old well that has long dried up, so what can birds find there? It is in the most difficult position at the very bottom, and itself is weak and yielding, so at this time, what use can it be, hence it is abandoned by the times.

九二，井谷射鮒，甕敝漏。象曰：井谷射鮒，無與也。井而與下谷之流也。初微陰也，而注志焉。中之才無施，及以應不能上行，而集其下事也。有質而不得，務徳也。器自矣，誰不棄之。

Nine in the Second, the well water flows down like the water in a valley, watering the small fish at the bottom of the well. The bucket used for drawing water is broken and leaking. The Image Commentary says: The well water flows down to water the small fish because Nine in the Second has no corresponding support above. This well only communicates with the water flow in the valley below. Initially Six is a weak yao, but Nine in the Second focuses all its thoughts on it. Although Nine in the Second has the quality of being in the center, it has no place to apply itself. Moreover, since it shares the same yang nature as Nine in the Fifth, it does not correspond and cannot move upward. It can only gather some trivial matters below. With good potential but not being used, one should focus on cultivating virtue. However, if the vessel itself is broken and leaking, who would not abandon it?

九三，井渫不食，為我心惻，可用汲。王明並受其福。象曰：井渫不食，行惻也，求王明受福也。剛治其位，修已而謀治也。在下之上，有徳者也。井以上為井也。未至上出不見食也。憂其行而心惻矣。上應也，可用汲矣。阻於王之疑也。若主明道通矣。得其賢人，王亦賴其治也。並受其福。

Nine Three, the well has been cleaned but no one comes to drink from it, causing me sorrow; this well water is actually drinkable. If the sovereign is able to discern clearly, the sovereign and ministers will share the same blessings. The Image Commentary says: the well has been cleaned but no one drinks from it, it is the passerby who feels sorrow for it; this is seeking the sovereign's discernment so that both may share the blessings. Nine Three is yang and holds to its position, representing a person who cultivates himself and seeks to govern well. It is located at the top of the lower trigram, indicating a person of virtue. A well is only considered a well when it reaches the mouth of the well; Nine Three has not yet reached the upper position to emerge from the well, so it is not used. It worries that its way is not being realized, hence its sorrow. Nine Three corresponds with Upper Six, the water is actually drinkable, but it is blocked by the sovereign's suspicion. If the sovereign is discerning, the path will be clear. To obtain such a virtuous person, the sovereign must rely on him to govern the world, hence saying the sovereign and ministers share the same blessings.

六四，井甃無咎。象曰：井甃無咎，修井也。體上而下柔，以自處無外以他其徳，不弘學而已矣。修井之道，質弱止於無咎，不足以大濟也。

Six in the Fourth, using bricks and stones to build the well wall, will not result in any mistake. The Image Commentary says: repairing the well wall without error is because it is repairing this well. Although the Sixth line has entered the Upper Trigram, it is a weak yao in a lower position, capable only of guarding itself and not dispersing its virtue outwardly. It is merely that its learning is not extensive enough. The task of repairing the well, with its weak nature, can only achieve correctness without error, but is not yet sufficient to benefit the world.

九五，井冽，寒泉食。象曰：寒泉之食，中正也。井之治者，寒泉也。冽其寒又甚焉。居於中正，為井之主，保井之徳，養而不窮者也。道之上行，人受其施，皆得食其井也。

Nine in the Fifth, the well water is clear and cold, representing sweet and cool spring water suitable for drinking. The Image Commentary says: cold spring water is drinkable because Nine in the Fifth is both centered and properly positioned. A well well-maintained becomes cold spring water; the character '冽' describes its coldness more thoroughly. Nine in the Fifth, with a yang line occupying the central and proper position, is the main element of the hexagram, able to preserve the well's virtue, nurturing all people without depletion. The well's channel is open upwards, so everyone benefits from its provision and can drink from this well.

上六，井收勿幕，有孚，元吉。象曰：元吉在上，大成也。井至上，收井之功也。應於下，引於五，博濟而不施，無幕覆之。為眾之信，大成而元吉。

The sixth line at the top, the well water has been drawn up, do not cover the well mouth, maintain sincerity, and there will be great good fortune. The Image Commentary says: Great good fortune appears at the top line, indicating the well's great achievement. When the well reaches the top position, it is the time to reap the benefits. The sixth line corresponds with the third line and is guided by the fifth line, widely benefiting others without covering the well mouth. Thus, it becomes a place trusted by all, achieving the well's full success and obtaining great good fortune.

離下兌上 革，已日乃孚，元亨利貞，悔亡。彖曰：革，水火相息，二女同居，其志不相得，曰革。已日乃孚，革而信之，文明以說，大亨以正。革而當，其悔乃亡。天地革而四時成，湯武革命，順乎天而應乎人。革之時大矣哉。

The lower trigram is Li (Fire) and the upper trigram is Dui (Lake), forming the hexagram Gé (Revolution). The hexagram Gé says: Only on that day will people believe, and it will be greatly prosperous, favorable to maintaining the right path, and regret will vanish. The Commentary on the Judgment says: Gé means water and fire cease to oppose each other; two women living together but with conflicting intentions, this is called "Gé." Only on that day will people believe, meaning that after a change, people will trust it. Civilized and harmonious, it will be greatly prosperous and in accordance with the right path. A proper change leads to the disappearance of regret. The heavens and earth change, giving rise to the four seasons; King Tang of Shang and King Wu of Zhou changed the mandate of heaven, above following the heavenly way and below responding to the people's will. The timing of the hexagram Gé is of great significance.

火不遂其上，澤不得而下，故相息。息也者，勞而止之而得其自生也。二女同居，志乖而不可處，故革而制之，後乃成也。已日而信之，文明而說之剛，則大中元亨以正也。革而當，其悔乃亡。物不久，革之而後成。天地革而成四時也。湯武革命，得其時而天下正也。革非習近之所得也，其大矣哉。

Fire cannot continuously rise upward, and the water in a marsh cannot smoothly flow downward, so they mutually restrain each other. The term "xi" refers to causing the other to be obstructed and stop, thereby allowing oneself to gain new life. When two women live together in the same house, their hearts are discordant and they cannot coexist, so change is needed to regulate them, and only then can things be accomplished. On that day, people came to believe that it was because of civilization that harmony was achieved, and that yang strength was dominant, so they adhered to the great principle of "zhong," achieving great success in accordance with the right path. When change is properly implemented, regret is eliminated. Things cannot remain unchanged for long; only through change can they be accomplished. Heaven and Earth undergo change to form the four seasons. King Tang of Shang and King Wu of Zhou changed the mandate of heaven, seizing the right moment to bring the world back to the correct path. Change is not something that can be achieved by following old ways or seeking temporary gains; its significance is indeed profound.

象曰：澤中有火，革。君子以治厯明時。澤中有火，革而後存。君子修其歴數，明其四時之革，而授以民時也。

The Image Commentary says: Fire in a marsh, this is the Hexagram of Revolution. The gentleman thus establishes the calendar and discerns the seasons. Fire hidden in a marsh must undergo change to coexist. The gentleman revises the calendar, clarifies the changing patterns of the four seasons, and communicates the proper times for farming to the people.

初九，鞏用黃牛之革。象曰：鞏用黃牛，不可以有為也。革者，中格事，順於人，而後民志堅，而勉其務也。從已之為而為，則莫聽也，其能久乎，愼初者也。

Initial Nine, it is necessary to bind it tightly with yellow oxhide. The Image Commentary says: binding with yellow oxhide indicates that Initial Nine is not yet ready to take action. When making a change, it must conform to the principle of the Middle, be appropriate to the situation, and align with the people's will. Only then will the people's hearts be firm and they will be willing to fulfill their duties. If one acts solely according to one's own will, no one will listen. How can such a situation last long? Therefore, this line emphasizes the need for great caution at the beginning of any change.

六二，已日乃革之，征吉無咎。象曰：已日革之行有嘉也。柔以守位，中以為道，上應於五，有命而行。已日遂革而從其制也。以斯而行，嘉吉也。

Six Two, only then should one initiate change, going forward brings good fortune, without error. The Image Commentary says: Only then should one initiate change, proceeding forward brings joy. Six Two, with its yin flexibility, holds fast to its position, establishing itself by being in the center. It ascends to correspond with Nine Five, acting only upon receiving the mandate of the sovereign. Only then should one proceed with change, following the sovereign's command. By doing so, there will naturally be auspicious joy.

九三，征凶，貞厲。革言三就，有孚。象曰：革言三就，又何之矣。剛得上位，專極其火，性將制，其應不從，其革也。反道背時，征之凶，正之危。自初至三，令已成矣，民已信，又何云也。

Nine in the Third, going forward brings danger, and holding on also brings peril; the proposal for change has been discussed three times and has already been realized, and people have already come to believe in it. The Image Commentary says: The proposal for change has already been realized three times, where else should one go? Nine in the Third is yang and occupies the top position of the lower trigram. It pushes the nature of the trigram Li (Fire) to its extreme, acting solely according to its own nature to control others. Upper Six is in correspondence with it but does not obey; it still insists on changing things. This is going against the right path and missing the proper time. Going forward brings danger, and being stubborn in holding on is also dangerous. From Nine at the Beginning to Nine in the Third, the decree for change has already been carried out, and the people have already believed in it. What more is there to say?

九四，悔亡，有孚。改命吉。象曰：改命之吉，信志也。剛能辨志，信而行正，守卑上從，承命而改，得其道矣，何悔之有。

Nine in the Fourth, regret disappears, sincerity is maintained, and changing the policy brings good fortune. The Image Commentary says: Changing the mandate brings good fortune because it is sincere in its intentions. Nine in the Fourth is yang and capable of discerning its aspirations, upholding sincerity and acting with integrity, remaining loyal as a minister and obeying the sovereign above, carrying out the sovereign's orders to change old regulations. This conforms to the proper way of change, so what is there to regret?

九五，大人虎變，未占有孚。象曰：大人虎變，其文炳也。剛居尊而革之知變之道，勇於變革，易而為功也。得於中而煥乎其外，理著於兆矣，豈俟占而知哉。

Nine Five, the great person's transformation is as brilliant as a tiger shedding its skin, so clear and radiant that there is no need for divination to gain people's trust. The Image Commentary says: A great person's transformation is like a tiger's change, meaning his brilliance is shining. Nine Five, with a yang force in the exalted position, leads the transformation, deeply understanding the principles of change and innovation, and is courageous in reforming. Therefore, the transformation is easy and successful. His inner self is in the middle way, so his outer appearance is radiant. The principles of things are already evident in omens, so why would one need to wait for divination?

上六，君子豹變，小人革面。征凶，居。貞吉。象曰：君子豹變，其文蔚也。小人革面，順以從君也。虎變者，明其理，勇於變也。發而成文，君子之類也，大人之道也。其次勇而變焉，故其文蔚也。內信而外說也。小人無所明也。安於舊俗，樂於縱。故革面而已也。猶思其故行也，則周之三監也。征之凶哉。居而守正，獲其吉也。

The Sixth at the Top: A gentleman's transformation is like a leopard shedding its old skin, displaying brilliant virtue. A petty person also changes his appearance. Continuing forward brings danger, but staying in a proper position brings good fortune. The Image Commentary says: A gentleman's transformation is like a leopard shedding its skin, indicating his virtue is splendid. A petty person changing his appearance is following the superior ruler. As for the transformation of a tiger, it is understanding principles and being brave in change, expressing it outwardly to achieve splendid virtue, which is the way of a gentleman, the conduct of a great person. Those of a lesser rank can also be brave in change, so their virtue is merely splendid. They are sincere in heart and pleasant in expression. Petty persons do not understand principles, are content with old customs, and indulge themselves, so they can only change their faces. If they still cling to their old ways, they will be like Guan Shu, Cai Shu, and Huo Shu, the three supervisors of the early Zhou dynasty who rebelled against the Yin people. Continuing forward will certainly bring danger. Only by staying in a proper position and adhering to the right path can good fortune be obtained.

巽下離上 鼎，元吉，亨。彖曰：鼎，象也。以木巽火，亨飪也。聖人亨以享上帝，而大亨以養聖賢。巽而耳目聦明，柔進而上行，得中而應乎剛，是以元亨。

The lower trigram is Xun (Wind) and the upper trigram is Li (Fire), forming the hexagram of Ding (Tripod). The hexagram Ding says: Great good fortune, smooth and unimpeded. The Commentary on the Judgment says: Ding is an object that takes form. Putting firewood into the fire to cook food. The sage cooks animals to offer to the Supreme Deity, and also cooks on a large scale to nourish the virtuous. Humble and gentle, thus attaining clarity of hearing and sight; the yin and soft advancing upward, occupying the center and responding to the yang, hence great smoothness and unimpededness.

天下者，神器也。鼎者大器也。其治之者，必有法也，故以治鼎為法焉。離巽合而成象矣。趾分其初也，次實腹也，中虛耳也。上剛鉉也，故曰鼎，象也。其義以木巽火也。有亨飪之道也。聖人南面而設制度，使天下以器，而治其大器，則物無滯矣。則固矣，故曰鼎。取新也。利出否焉，不置其器者也。治其器必以制度，制之道莫上乎立敬，立敬莫先乎享上帝，此制度之先也。

Heaven and earth are sacred vessels, and the ding is the great vessel of the state. To govern it must be done with laws and regulations, so using the image of the ding to explain the principles of governance. The li and xun trigrams combined form the image of the ding: the first line spreads out at the bottom like the legs of the ding, the second and third lines are full like the body of the ding, the fifth line is hollow like the ears of the ding, and the top line is yang and strong like the handle of the ding. Therefore, the ding is a vessel that takes on symbolic forms. In terms of meaning, it represents putting wood into fire, implying the principle of cooking. The sage, facing south as a ruler, establishes systems so that all people can act according to their roles, thus governing this great vessel of the state, and nothing will be blocked or unstable, so it is called the ding. The purpose of the ding is to take in the new: "benefit comes from the closed" means removing old and decayed remains, but not discarding the vessel itself. Governing objects must rely on systems, and the key to establishing systems is nothing more important than cultivating reverence; cultivating reverence is nothing more important than offering sacrifices to the heavenly deities, which is the beginning of all systems.

鼎用多而致治者，莫若乎養聖賢。此其器也，得其器行其事然後能為天下王。聖人巽於聖賢，則明矣。以天下之目視也，以天下之耳聽也，於何而不至焉。柔得大位，斂身若不足，故天下歸之。剛上而尊賢，剛而任能也。則天下何有焉。是以大有慶而能通也。

The Ding vessel has many uses, but nothing is more important than nourishing sages and virtuous men for bringing about great governance. This is the true meaning of the vessel as an object: with this vessel, this task is accomplished, and then one can become the sovereign of the world. The sage humbly honors the virtuous, thus gaining clear insight: using the eyes and ears of the people of the world, what could not be achieved? The line Six in the Fifth, being yin and gentle in a noble position, restrains itself as if always lacking, thus the world submits to it. The line Nine at the Top, being yang and strong at the top, honors the virtuous, the sovereign is strong and willing to employ the capable, so what in the world could be difficult? Therefore, there is great joy and success, and things are communicated smoothly.

象曰：木上有火，鼎。君子以正位凝命。木上有火，爨鼎之道。治鼎者也，當聖人養賢使能也。君子正位守職，成聖人之命也。

The Image Commentary says: Wood with fire on top, this is the Hexagram of the Cauldron. The gentleman thus rectifies his position and gathers his mission. Fire burning on wood is exactly like burning fire to cook in the cauldron. One who understands the cauldron is like the sage who nurtures the virtuous and employs the capable. The gentleman rectifies his position and keeps to his proper duties, thereby fulfilling the mission entrusted by the sage.

初六，鼎顚趾，利出否。得妾以其子，無咎。象曰：鼎顚趾，未悖也。利出否，以從貴也。下鼎趾也，上應顚也。治鼎之道，用鼎之始也。應滌覆否，顚之利也。妾本下也，而以孚升士，雖賤而才貴。火上從而致其新也。可無咎矣。夫制者，有位而從權，雖反可也。

Initial line six, the tripod is overturned, with its legs facing upward, which is favorable for removing the filth and dregs inside. Marrying a concubine who gives birth to a son does not result in fault. The Image Commentary says: the tripod's legs are overturned, which is not against the norm; being favorable for removing the dregs is to conform to the superior. Initial line six is at the very bottom, representing the tripod's legs; it is in correspondence with nine in the fourth line and thus is drawn upward, forming the image of overturning. The method of using the tripod should be like this at the beginning: one should clean the body of the tripod and empty out the filth, which is the advantage of overturning the tripod. A concubine, though of low status, can by sincerity make her son become a gentleman, so even though the person is lowly, his talent is precious. Fire above ignites, and the new things in the tripod are thus replaced, so there is no fault. Those who manage the system, occupying their position and understanding flexibility, even if their actions temporarily differ from the usual, are acceptable.

九二，鼎有實，我仇有疾，不我能即，吉。象曰：鼎有實，愼所之也。我仇有疾，終無尤也。剛以中應而承其實，任之重者矣。四以近權，惡我專任，怨偶敵我，不可以不愼其所行。然九四之覆，餗正無幾矣。豈暇謀我哉。獲其終吉也矣。

Nine Two, the cauldron is full of food; my rival is ill and cannot approach me, which is auspicious. The Image Commentary says: The cauldron contains actual food, so one should be cautious about one's direction; my rival is ill, and in the end will not cause any misfortune. Nine Two, being yang and in the center, corresponds with Six Five, and carries the food in the cauldron, thus being a person who shoulders great responsibilities. Nine Four is close to the position of the ruler and holds power, and resents Nine Two's exclusive responsibility, becoming an adversary. Therefore, Nine Two must be cautious about its actions. However, Nine Four itself is overturning the cauldron, and the delicious food within is nearly gone; there is no time left to plot against me. Therefore, Nine Two ultimately attains auspiciousness.

九三，鼎耳革，其行塞，雉膏不食，方雨虧悔，終吉。象曰：鼎耳革，失其義也。尊柔非應，而革於四，鼎耳所以待實而將用也。革則我道不通也。雉膏焉得而食哉。夫君子之修徳，用其知也，欲其效也，無已知以應，不能進也，安得其任哉。失修徳之義也。當鼎新主，耳目聦眀，以柔徳接之，獨見以進則悔虧而終吉也。

Nine in the Third, the tripod's handle has changed, causing obstruction in movement, and the delicious wild chicken is not available; when the heavens send sweet rain, regret decreases and the outcome is ultimately auspicious. The Image Commentary says: The tripod's handle has changed, losing its original meaning. Six in the Fifth, being a yin and flexible line in a position of honor, does not correspond with Nine in the Third, and is blocked by Nine in the Fourth. The tripod's handle was originally waiting for the tripod to be filled with food, ready to lift it up and use it. Once the handle changes, the way is blocked, and how can the delicious wild chicken be obtained? A gentleman cultivates virtue in order to display his wisdom and see it put into practice; if there is no one who understands and supports him, he cannot advance, and how can he be appointed? This is losing the original purpose of cultivating virtue. When the way of the tripod is renewed and the new ruler is wise and discerning, the ruler, with his gentle virtue, accepts him, and he, with his unique insight, is appointed. Then regret decreases and the outcome is ultimately auspicious.

九四，鼎折足，覆公餗，其形渥，凶。象曰：覆公餗，信如何也。以不中之才當鼎食之寵，事上與下，力何任焉，折足者矣。非唯足折，亦虧公任也。公任虧則受凶。渥者，形濡什而不勝也。非所任而任，以至於此，信有凶矣，如之何哉。

Nine in the Fourth, the tripod's legs break, spilling the noble lord's delicacies, the body of the tripod is soaked and stained, resulting in misfortune. The Image Commentary says: spilling the noble lord's delicacies, how can this trust be explained? Nine in the Fourth, with an ability not in the center, occupies the favored position of enjoying the tripod meal. Above, it must serve the sovereign; below, it must attend to the people. Its strength is not sufficient to bear such responsibility, hence the legs of the tripod break. Not only does it break the legs, but it also辜负s the noble lord's appointment. Failing the trust placed upon him, it incurs danger. The term '渥' refers to the body being soaked by the soup, in a state of embarrassment and unable to support itself. It was not something he was capable of handling, yet he was assigned to it, thus falling into this situation, which indeed brings danger. What else can be done?

六五，鼎黃耳金鉉，利貞。象曰：鼎黃耳，中以為實也。文而虛中，待鉉以載也，故能應剛而任重之矣。尊柔以能，利而得正也。

Six Five, the tripod has yellow ears and a bronze handle, which is favorable for maintaining the right path. The Image Commentary says: The tripod has yellow ears, so it resides in the center as its essence. Six Five is civilized and internally empty, waiting for the handle to be inserted into the ears to lift the tripod, thus being able to respond to the yang and bear great responsibility. It holds a position of honor yet remains gentle and employs capable people, hence it is beneficial and upright.

上九，鼎玉鉉，大吉。無不利。象曰：玉鉉在上，剛柔節也。剛上而尊，賢助以載鼎也。玉鉉者，貴於金而不當用也。剛能聦逹，茍柔奉之巽，而以順得其節矣。器大治矣，故大吉而無不利也。

Upper Nine, the tripod is paired with a jade handle, resulting in great auspiciousness and no misfortune. The Image Commentary says: the jade handle is at the top, indicating that the strong and the gentle each have their proper measure. Upper Nine, being yang and strong, occupies the top position and is honored by others, so the virtuous person exerts effort to lift the tripod. A jade handle is more precious than a bronze one and is not used in daily life. Upper Nine is yang and intelligent, while Six Five is gentle and respectful, supporting him. The combination of strength and gentleness achieves proper balance. The great vessel, when well governed, thus brings great auspiciousness and no misfortune.

震下震上 亨，震來虩虩，笑言啞啞，震驚百里，不喪匕鬯。彖曰：震，亨。震來虩虩，恐致福也。笑言啞啞，後有則也。震驚百里，驚逺而懼邇也。出可以守宗廟社稷，以為祭主也。

The lower trigram is Zhen and the upper trigram is also Zhen, forming the hexagram Zhen. The hexagram Zhen says: It is smooth. The sound of thunder causes fear and alarm, but afterwards there is a sound of laughter and talk. The thunder shakes a hundred miles away, yet the sacrificial knife in the hands of the priest and the wine for sacrifice remain untouched. The Commentary on the Judgment says: Zhen, it is smooth. The sound of thunder causes fear because knowing fear brings blessings. The sound of laughter and talk indicates that after this there will be established rules for action. The thunder shaking a hundred miles indicates that it alarms those far away and makes those nearby cautious. The eldest son takes charge, able to preserve the ancestral temple and state, and serve as the leader in worship.

震，亨。因其震而自震也。微而震之，保其終也。雷者天之震也。君子變其容，號令者，上之震也，保其終也。雷來類震者，外一動也。君子省諸內，見外猶驚之，況於自動乎。動者，吉凶悔吝之所生也。事之來驚，而虩虩然，後獲其笑語也，福之生後之則也。震，始生之陽，長子者也。長者能震，是震其初也。有其長子，則能驚其逺而懼邇也。君子可以守宗廟祭祀，則匕鬯不缺而保其社稷也。皆初震而有其後者也。

The trigram Zhen (Thunder) brings success because people, when shaken, are able to awaken themselves. If one awakens before the shaking becomes intense, one can preserve the final outcome. Thunder is the shaking of heaven; the gentleman changes his expression and demeanor in response. The sovereign issues commands, which is the shaking of the ruler. These are all done to maintain a good ending. When thunder arises, all things similar to it are shaken, which is merely a disturbance of external things. The gentleman, however, reflects inwardly upon this. Seeing that external things cause alarm, how much more so should one be cautious about one's own actions. Actions are the source of good fortune, misfortune, regret, and hardship. When a matter arises, one first feels fear and anxiety, and only later attains calmness and ease. Blessings thus arise, and principles are established. Zhen represents the initial yang, symbolizing the eldest son. The eldest son is capable of causing shaking, precisely because he awakens himself at the beginning. With such a son, distant things are startled and nearby ones are cautious. The gentleman can thus preserve the ancestral temple worship, ensuring that the sacrificial vessels and wine are not lacking, and the state is maintained. These are examples of knowing fear at the beginning and thus achieving a good ending.

象曰：洊雷震，君子以恐懼，修省。重雷震而不已也。君子修已而履省之，恐懼之至，患無由及也。

The Image Commentary says: Thunder sounds successively, which is the Zhen hexagram. The superior person thus remains cautious, cultivates himself, and examines his faults. The thunder resounds repeatedly, shaking continuously. The superior person cultivates himself step by step, constantly examines and checks, reaches the utmost state of vigilance, and thus calamity cannot come to him.

初九，震來虩虩，後笑言啞啞。吉。象曰：震來虩虩，恐致福也。笑言啞啞，後有則也。剛能制斷，辨物也。動之於初，震其始恐懼其初，後有則，得震之義也。

Initial Nine, the thunder shakes and causes fear and alarm, but afterwards one can talk and laugh with ease, which is auspicious. The Image Commentary says: The thunder causes fear because knowing fear brings blessings; talking and laughing with ease indicates that after this there is a proper way of acting. Initial Nine is strong and decisive, skilled in discerning things. It acts at the beginning, awakening itself and being cautious at the start. Afterwards, its actions have order, thus truly grasping the meaning of the Thunder hexagram.

六二，震來厲，億喪貝，躋于九陵，勿逐，七日得。象曰：震來厲，乘剛也。剛初而震之，保其吉也。二而已震，失其義也。乘剛震位，危喪資也。則度其喪而上升矣，兩震不相應也。何所來乎，雖懼而不失中，可以自省，終固其所，勿逐之矣。七日而得其所喪也。七日者，極六爻而反下也。剛斯易矣。

Six in the Second, thunder comes and brings danger, estimating that there will be loss of wealth, so it has to ascend to a high mountain to avoid it; there is no need to search for it, for after seven days it will be recovered naturally. The Image Commentary says: Thunder comes and brings danger, because Six in the Second is overreaching over a yang line. Initially, Nine at the Beginning was startled by the thunder and thus remained safe, so it retained good fortune; but Six in the Second only started to be startled after the thunder had already occurred, thus losing the original meaning of the Thunder trigram. It is overreaching over a yang line and is in a position of movement, hence there is danger and loss of wealth. Therefore, it weighs the loss and ascends to avoid it—since the upper and lower trigrams are both thunder, they are of the same nature and do not correspond with each other, so from where can it get support? Although it is frightened, it has not lost the middle path, and is able to reflect on itself, thus finally stabilizing its position, so there is no need to search. After seven days, the lost thing will be recovered naturally. The seven days refer to completing the six lines and returning to the lower trigram, at which time the yang line has become gentle.

六三，震蘇蘇，震行無眚。象曰：震蘇蘇，位不當也。弱而無當，蘇蘇也。居不安矣。行乃無眚也。

Six Three, in the midst of a trembling movement, awakens slowly and with uncertainty; because of the trembling, it takes action and thus incurs no misfortune. The Image Commentary says: trembling with uncertainty is due to its improper position. Six Three is yin and in an improper position, hence its wavering. Remaining in place is unstable, but moving forward brings no misfortune.

九四，震遂泥。象曰：震遂泥，未光也。光可震也。而屈於柔，安於眾陰之中，已泥者也。失其震首，省不能致後之福，雖得所奉，豈足光哉。

Nine in the Fourth position, after the movement of thunder, finally sinks into mud. The Image Commentary says: 'Shaking and sinking into mud' indicates that its way is not yet fully manifested. Nine in the Fourth originally has brightness sufficient to initiate the movement of thunder, but it is placed among many yin lines, and has already sunk into mire. It has lost its position of initiating the movement, and even if it reflects on its actions, it cannot regain future blessings. Even if there are people who flatter it, how can it ever be said to have fully manifested its way?

六五，震往來厲，億無?。有事。象曰：震往來厲，危行也。其事在中，大無喪也。懼而往也。尊行何安，其反來也。剛以為疾，故皆危也。則以度而居矣，位得大中，事之主也。剛從而依，而不敢遂逼矣，懐懼而已，無所喪也。

Six Five, the movement of Zhen (Thunder) comes, going forward is dangerous, retreating is also dangerous; estimating the outcome, there is no loss, so it can still carry out the rites of worship. (The original text is missing one character after '亿无,' and the commonly circulated version reads 'loss.') The Image Commentary says: coming and going are both dangerous, indicating that action involves danger. The matter overseen by Six Five is to maintain the center. Therefore, there is generally no loss. It moves forward with caution, yet acting in a position of honor is not secure; turning back, the yang force becomes pressing and harmful, so coming and going are both dangerous. Thus, it assesses the situation and remains still. It is located at the great center of the upper trigram, as the person in charge. The yang forces follow and rely on it, not advancing recklessly. It merely holds itself in cautious vigilance, and in reality, there is no loss.

上六，震索索，視矍矍，征凶。震不于其躬，于其鄰，無咎。?媾有言。象曰：震索索，中未得也。雖凶無咎，畏鄰戒也。索索而驚，矍矍而視，重震之極而中心不自得也。君子安其身而後動也。極懼也，何所容哉。內外震懼，身之危，征之凶矣。震不以躬，懼鄰而驚，則無咎也。兩震者，動而自省，則行之有終，陽之和，象之純故也。自震而戒，則可兩震求合，則乖也。

Six at the Top, trembling with fear, taking uncertain steps, eyes wide with alarm, looking around anxiously, moving forward brings danger. The thunder strike does not fall upon oneself but upon the neighbor, thus no calamity occurs, yet there is inevitably some gossip between in-laws. (The text at 「?」 is missing in the original, and the common version reads 'marriage'.) The Image Commentary says: trembling with fear is because the mind has not yet attained the middle path; although there is danger, there is no calamity, because seeing the neighbor struck by thunder one becomes alert. Trembling with fear and looking around anxiously indicates the repeated thunder reaching its peak, the inner self unable to control itself. A gentleman always first ensures his own safety before taking action; now in extreme fear, where is there any place to take refuge? Both inside and outside are in a state of trembling fear, the self already in peril, and proceeding further will bring misfortune. Thunder not falling upon oneself, but being startled by the neighbor's thunder, thus no calamity occurs. The two upper and lower Zhen trigrams, if each reflects upon itself due to the trembling, will act with completion and order, because they belong to the harmonious union of yang energy and the trigram is pure. It is good to be alert through self-striking, but if the two Zhen trigrams insist on mutual union, they will instead contradict each other.

艮下艮上 艮，其背不獲其身，行其庭不見其人，無咎。彖曰：艮，止也。時止則止，時行則行。動靜不失其時，其道光明。艮其止，止其所也。上下敵應，不相與也。是以不獲其身，行其庭不見其人，無咎也。

The lower trigram is Gen and the upper trigram is also Gen, forming the hexagram Gen. The hexagram Gen says: When stopping at the back, one does not perceive one's own body; walking in one's courtyard, one does not see the people in the courtyard, thus there is no fault. The Commentary on the Judgment says: Gen means stopping. When it is time to stop, one stops; when it is time to act, one acts. Neither movement nor stillness misses the right moment, so its way is bright. What is meant by "stopping at the right place" is that each thing stops in its proper place. The yao positions of the upper and lower trigrams are "enemy" to each other but not "responsive," so they do not interact with each other, hence one does not perceive oneself, and when walking through the courtyard, one does not see the people, thus there is no fault.

艮兩止也。各止於所，向也。見敵應而咎生也。不獲其身，不欲彼見於我也。至近而不可通，雖行其庭不見其人。我無見於彼也。不相見也。何敵之有乎，故無咎也。君子之道，無固也，時可止則止之，時可動則動之，消息以時，而道乃光也。

The Gen hexagram consists of two 'Stopping' elements, each stopping at its own position and direction. Whenever there is an encounter that forms an opposing relationship, faults arise from this. The phrase 'not seeing oneself' means unwillingness to be seen by the other party. Though they are close to each other, they do not communicate, so even when walking within their own courtyard, they cannot see the people in the courtyard, and I do not look towards the other. Since neither side sees the other, how can there be any opposition? Therefore, there is no fault. The principle of a gentleman's conduct does not adhere to a single stance: when the situation allows stopping, stop; when it allows movement, move. Follow the rise and fall of circumstances, and his way can flourish.

象曰：兼山，艮。君子以思不出其位。一體而兩山，兼山者也。位身之止也，思不出其位，止者也。

The Image Commentary says: Two mountains overlapping, this is the Gen hexagram. The gentleman understands from this that his thoughts should not exceed his position. Within the same hexagram, containing two mountains, it is called "dou shan" (mountains overlapping). The place where one resides is the place where the body stays; thoughts not exceeding one's position is precisely the meaning of "stop."

初六，艮其趾，無咎。利永貞。象曰：艮其趾，未失正也。止於下，艮於趾也。艮則不行也。得其止未失其正也，何所咎乎。利於長正，得其久也。

Six at the Beginning, restraining at the tip of the toe, there is no fault, it is favorable to maintain constancy and uprightness. The Image Commentary says: restraining at the tip of the toe indicates that one has not yet lost the way of uprightness. Stopping at the very lowest position is like stopping at the tip of the toe. Once stopped, there is no movement. Being able to stop at the proper place means not losing the way of uprightness, so how could there be fault? It is favorable to maintain constancy and uprightness, meaning that one can sustain this state.

六二，艮其腓，不拯其隨，其心不快。象曰：不拯其隨，未退聽也。腓隨足也，自動則躁妄也，何益於動乎。艮體不動，則腓不得舉而隨也，性躁而不得往，未退而聽命，故其心不快也。

Six Two, the leg muscle is restrained at the calf, unable to assist the part it follows, thus causing inner discomfort. The Image Commentary says: unable to assist the part it follows, because it is unwilling to retreat and obey. The calf naturally follows the foot, but if it moves on its own, it becomes impetuous, which is detrimental to movement. The hexagram of Gen (Mountain) has no movement, so the calf cannot rise to follow; it is impetuous yet cannot proceed, unwilling to retreat and obey, hence the inner discomfort.

九三，艮其限，列其夤，厲薫心。象曰：艮其限，危薫心也。艮於下體而不得通於上，止於體之中也。分其體，夤列矣。危及至心也。知其不可，而不可相見，則全其體。至於三，限其止乃止也。而敵之乃處中道而止之，於事則中分矣，羞辱至故，危薫哉。

Nine in the Third, restrains itself at the waist, tearing the muscles between the spine, danger is like fierce fire scorching the heart. The Image Commentary says: restraining at the waist, danger scorches the heart. Nine in the Third restrains within the lower trigram and cannot ascend to connect with the upper, exactly stopping at the middle of the whole body. The body is split in two at the waist, the muscles between the spine are torn, danger directly reaches the heart. If one knows it is impossible and deliberately avoids meeting, one might still preserve the body; but by the time of Nine in the Third, the boundary is exactly here, so one has to stop. It shares the same yang line with Upper Nine and is in a position of opposition, and being in the middle position, it is cut off, so the matter is split in two, disgrace follows, hence danger like fire scorching the heart.

六四，艮其身，無咎。象曰：艮其身，止諸躬也。上體兼下，兼兩而止，則時止能止，其身當位，而靜止得於分，故無咎也。

Six in the Fourth, restrains itself and has no fault. The Image Commentary says: restraining oneself is putting the concept of 'stopping' into practice on oneself. The line Six in the Fourth enters the Upper Trigram while also considering the Lower Trigram, combining both elements and understanding when to stop. It is precisely at the time to stop that it can stop. It is a yin line in a yin position, so its position is appropriate, it remains quiet and restrained in accordance with its proper role, hence there is no fault.

六五，艮其輔，言有序，悔亡。象曰：艮其輔，以中正也。上體之中，當其輔也。得其中正言也。言而序，悔亡者也。

Six Five, the obstruction is in the jaw, speech is orderly, regret disappears. The Image Commentary says: The obstruction in the jaw is because Six Five is in the center and conforms to the correct position. It is in the central position of the upper trigram, which corresponds to the position of the jaw. The words spoken conform to the principle of center and correctness, speech is orderly, and regret naturally disappears.

上九，敦艮吉。象曰：敦艮之吉，以厚終也。動者，利之求也。動失則害至。止者，正之元也，久守則福來，非敦厚之徳不能止其終也。

The top line, Nine, signifies a firm and sincere adherence to stillness, which is auspicious. The Image Commentary says: The auspiciousness of sincere adherence to stillness is because it can maintain sincerity and integrity until the end. Action is for the sake of gain; once action goes wrong, calamity follows. Stillness is the foundation of correctness. By maintaining it for a long time, blessings will come. Without the virtue of sincerity and firmness, one cannot hold on to this stillness until the end.

艮下巽上 漸，女歸吉。利貞。彖曰：漸之，進也。女歸吉也。進得位，往有功也。進以正，可以正邦也。其位剛得中也。止而巽，動不窮也。

The lower trigram is Gen and the upper trigram is Xun, forming the hexagram Zhan. The hexagram Zhan says: A woman going out to marry is auspicious, and it is favorable to maintain the right path. The Commentary on the Judgment says: Zhan means proceeding gradually, hence a woman going out to marry is auspicious. Advancing and attaining the proper position, going forward can establish achievements. Proceeding with the right path can correct the state. The term 'position' refers to the Nine in the Fifth, which is yang and occupies the center. The inner trigram knows when to stop, and the outer trigram is gentle and compliant, so action does not lead to hardship.

女也者，嫁於夫也，必有歸也。臣也者，得位於君，必有進也。皆以進外為位乎漸，而道乃行也。剛下柔巽之，是以柔得正位乎外，而輔剛，故女歸吉，而往有功也。使柔進得其位，而正邦者，剛得中也。止於相與，而巽以從，則動而何窮哉。

A woman must marry a husband and thus find a place to settle; a minister must obtain a position from the sovereign and thus find a way to advance. Both must rely on outward striving to attain their positions, and they must proceed step by step, following the proper path. Yang is located below and shows flexibility and obedience, so Yin can take the correct position in the outer trigram to support Yang. Therefore, a woman's marriage is auspicious and her going forth can lead to achievements. The reason Yin advances and attains a position, thus rectifying the state, is because the Nine in the Fifth (a strong Yang line) is in the center. The inner trigram is content with intimacy, and the outer trigram is humble and follows, so how could there be difficulties or hardship in action?

象曰：山上有木，漸。君子以居，賢徳善俗。山上有木，得其高進也。君子之居，親其徳而外善於俗，而後能漸之進也。

The Image Commentary says: Mountains with trees, this is the hexagram of Progress. The superior person thus resides in peace, cultivates virtue and improves the customs. Trees growing on mountains gain height by relying on the mountain's elevation. When the superior person resides in peace, he first cultivates his own virtue internally and then improves the customs externally, thus making gradual progress.

初六，鴻漸于干，小子厲，有言無咎。象曰：小子之厲，義無咎也。初至而至於乾也。至弱才業未聞，上無應而首於進者，冝為小人之所危也。道不同，故危之矣。我未位也。無害小人，小人何害於我哉。故雖有言，其義不至於咎矣。

Six at the Beginning, the wild geese gradually fly to the high bank by the water; a young person is in danger and may bring about some idle talk, but there is no actual wrongdoing. The Image Commentary says: the danger of the young person, in terms of principle, does not amount to a fault. At the beginning, it has only reached the bank by the water. It is extremely weak, its abilities and learning are not yet known, and it has no superior to correspond with. Yet it leads the way in striving forward, naturally being regarded as a threat by small people. Because their ways are different, the small people will trouble him. However, I have not yet obtained a position, so the small people pose no harm to me; what harm can they do me? Therefore, although there may be some idle talk, in terms of principle, it does not amount to a fault.

六二，鴻漸于盤，飲食衎衎，吉。象曰：飲食衎衎，不素飽也。盤非鴻之所處，二非三之所得，今托之矣，非安也。得位相止，飲食且樂，可飽也。

Six in the Second, the wild geese gradually fly to the large stone platform, eating and enjoying themselves happily, which is auspicious. The Image Commentary says: eating and enjoying oneself is not just for filling the stomach. The large stone platform is not a proper place for the wild geese to rest, and Six in the Second is not the proper match for Nine in the Third. Now they are temporarily staying here, but it is not a permanent situation. However, Six in the Second is in the central position and is close to Nine in the Third, so they can eat and be happy, which is enough to satisfy their needs.

九三，鴻漸于陸，夫征不復，婦孕不育，凶。利御宼。象曰：夫征不復，離群醜也。婦孕不育，失其道也。利用御宼，順相保也。得位於上，漸而之陸也。二應五也。為已止之，五合於四，征而不復，顧其類也。已與於二，二自有配偶，邪而不敢孕，失其生化之道，故凶也。兩志相保，無可間也，於長正之道，則可保夫一時之利也。

Nine in the Third, the wild geese gradually fly to the high and level land; the husband goes to war and does not return, the wife is pregnant but cannot give birth, which is ominous. It is advantageous to resist strong enemies. The Image Commentary says: the husband going to war and not returning is leaving his own kind; the wife being pregnant but not giving birth is losing the right path; it is advantageous to resist strong enemies because both sides are in harmony and mutually preserve each other. Nine in the Third is in the lower trigram and attains the highest position, like the wild geese gradually ascending to the land. Six in the Second was originally in correspondence with Nine in the Fifth, but is intercepted by Nine in the Third nearby; Nine in the Fifth turns instead to combine with Six in the Fourth, so it is said that the husband goes to war and does not return, focusing only on his own kind of companion. Nine in the Third is close to Six in the Second, while Six in the Second originally has a proper match, so this union is improper and not correct, hence it cannot give birth, losing the correct path of nurturing and generating, thus being ominous. However, both sides maintain their intentions and are mutually preserved, outsiders cannot interfere, so although it is not in accordance with the long-term principle of maintaining correctness, it can preserve a temporary convenience.

六四，鴻漸于木，或得其桷，無咎。象曰：或得其桷，順以巽也。木非鴻之本，止漸而得位於高，或得於桷，桷上附也。承五而相得焉，亦非其安而安也。五巽巳順，尊而相保，不可傾奪，故無咎。

Six in the Fourth, the wild geese gradually fly up to the trees, perhaps able to find a level branch to rest on, without error. The Image Commentary says: finding a level branch is because it is gentle and humble. The tree is not the natural place for the wild geese, but Six in the Fourth proceeds in order and reaches a high position, temporarily finding a single level branch, which is attached upward. It supports Nine in the Fifth and they harmonize with each other. Originally unstable, yet it finds stability. Nine in the Fifth is humble, and Six in the Fourth is obedient, one superior and one inferior, mutually preserving each other, neither able to overturn the other, hence there is no error.

九五，鴻漸于陵，婦三歲不孕，終莫之勝，吉。象曰：終莫之勝，吉得所願也。陵高，安之所。二本應五，三近止之，至五而三，故曰三歲不孕。夫務於大功者，不檢於細故，細故不有，匪正之事不甚非之，及其得至於大位，則人莫敢不懼，而道自復也。

Nine in the Fifth, the wild geese gradually fly up to the high hill; a woman is unable to conceive for three years, but ultimately no one can surpass her, which is auspicious. The Image Commentary says: ultimately no one can surpass her, the auspiciousness comes from fulfilling her wish. The mountain is lofty and steep, which is a place of security. Six in the Second originally corresponds with Nine in the Fifth, but is intercepted by Nine in the Third nearby; counting from Six in the Second to Nine in the Fifth, there are three positions in between, hence the three years of infertility. Those who strive for great achievements do not concern themselves with trivial matters; they do not dwell on minor issues and do not deeply criticize things that are not in accordance with the right path. When he reaches the position of honor, all people will not fail to revere him, and the right path naturally returns.

上九，鴻漸于陸，其羽可用為儀。吉。象曰：其羽可用為儀吉。不可亂也。漸之進也。夫進之為道，求其利也。暴速而取害之至也。漸以相與，雖非其道，不至於悔也。上乃進得高陸，不累於世，不爭於利，中心何可亂哉。超然志逺，知夫進退之道，故其羽可用為儀也。

The top line says: The wild geese gradually fly to a distant land, their feathers can be used for ceremonial adornment, which is auspicious. The Image Commentary says: The feathers can be used for ceremonial adornment and it is auspicious, meaning its actions are not disorderly. The hexagram of Gradualness speaks of proceeding step by step. Seeking advancement is originally for gain, but if one is hasty and eager for quick results, misfortune will come immediately. Proceeding gradually in dealing with others, even if one does not fully follow the right path, one will not bring regret. The top line has advanced to a distant land, not burdened by worldly concerns, not competing for gain, so how could its mind be confused? It is detached from worldly matters, with lofty aspirations, fully understanding the proper measure of advancement and retreat, hence its feathers can be used as a model for ceremonial adornment.

兌下震上 歸妹，征凶，無攸利。彖曰：歸妹，天地之大義也。天地不交，而萬物不興。歸妹，人之終始也。說以動，所歸妹也。征凶，位不當也。無攸利，柔乘剛也。

The lower trigram is Dui (Lake) and the upper trigram is Zhen (Thunder), forming the hexagram of Guimei (Following the Bride). The hexagram Guimei says: Going forward brings danger; there is nothing favorable. The Commentary on the Judgment says: A young maiden marrying is a great principle in the relationship between heaven and earth. When heaven and earth do not interact with each other, all things cannot flourish. The marriage of a young maiden relates to the end and beginning of human relationships. Acting due to joy, the maiden is being given away. Going forward brings danger because the lines are not appropriate. There is nothing favorable because the yin is overpowering the yang.

少女之窮也，無所往而歸其長陽。女說其有歸，而往也。男說其有家，而娶也。有生化之義焉，不交則無終也。故少配長，說以與動，有終而自此始也。少陰失位以求合，人斯賊之矣。不足以相久，徵其凶哉。柔得中，眾之歸也。陰雖從陽，陽下其陰，失其位也。柔制其剛也。豈人倫之序哉，不足以獨化也。故無攸利。至於終，存乎生化之大義焉。

When a young woman reaches a point of no return, with nowhere to go, she turns to the older yang. A woman is happy because she has a place to return to, so she marries; a man is happy because he has a wife, so he marries her. This contains the meaning of nurturing and generating life. Without the union of men and women, human relationships would not be established. Therefore, the young woman is paired with the older man, and because of joy, she follows him. The beginning and end of life are thus generated. However, if a young yin is not in its proper position but urgently seeks union, people will therefore despise and harm her; such a union is not lasting and leads to danger. The six in the fifth is a yin that is in the center, and is the place where all people turn. Although yin should follow yang, here yang is below yin, and the position is reversed, becoming yin controlling yang. How can this be in accordance with the order of human relationships? Relying on only one side is insufficient to generate all things, so there is no benefit. However, in the end, it preserves the great meaning of nurturing and generating life.

象曰：澤上有雷，歸妹。君子以永終知敝。澤之濡雷，震於其上，雨微而雷震。雖不當於大，亦相歸之物也。無歸也，斯敝之矣。君子知其敝，無所往，故歸而永終也。

The Image Commentary says: There is thunder above the marsh, which is the hexagram of归妹. The superior person uses this to seek a lasting conclusion and foresee the hidden faults. The marsh water moistens below, while thunder shakes above; the rain is light but the thunder is loud. Though this combination is not grand, it is still a pair that belongs to each other. If there is no belonging, there will be decline and ruin. The superior person understands this hidden fault, knowing that the young maiden has nowhere to go, so he marries her off, thus seeking a lasting conclusion.

初九，歸妹以娣，跛能履，征吉。象曰：歸妹以娣，以恆也。跛能履，吉相承也。無所往歸之矣。初說而後動也，何不可乎。故?娣雖不足行，茍能徵，則吉。《周禮》曰：歸，以恆者也。柔而隨剛，吉相承也。歸妹相終，非情，故以禮歸之。

Initial Nine, the young maiden is given in marriage as a secondary wife, like a lame person who can still walk, which is auspicious. The Image Commentary says: marrying as a secondary wife is to take the quality of upholding the constant way; a lame person can still walk, and auspiciousness comes from being able to assist and serve. The maiden has nowhere else to go, so she must be married off like this. Initial Nine first feels joy and then takes action, so what is there that cannot be done? Therefore, although the secondary wife is not capable of acting independently, as long as she is willing to go, it is auspicious. The Rites of Zhou speak of a woman's marriage, which is precisely about upholding the constant way. Beingyin softness and following the yang, auspiciousness comes from being able to assist and serve. A maiden marrying and being able to remain faithful is not due to personal affection, so she should be married according to the rites.

九二，眇能視，利幽人之貞。象曰：利幽人之貞，未變常也。剛居內而應，柔之制也。道之反，不足以為明也。眇而視者矣。自守其幽，不變其常，雖利也。豈娶之道哉。

Nine in the Second, although one eye is blind, can still see, benefiting those who remain in quiet self-preservation and uphold the correct path. The Image Commentary says: It is beneficial for the secluded person to uphold the correct path because the established way has not yet changed. Nine in the Second, being yang and residing in the inner trigram, corresponds with Six in the Fifth, yet is instead restrained by the yin and soft. This is the reversal of the correct path, insufficient to be called clear-sighted, only comparable to one eye being blind yet still able to see. It maintains its quiet position without altering the established way, which is indeed advantageous, but how can this be considered the normal way of marriage?

六三，歸妹以須，反歸以娣。象曰：歸妹以須，未當也。夫以不敵，將配以仁者，遽而行之不能終也。故待其所從道極，相說而來，歸以娣可也。未當故也。

Six Three, the young maiden wishes to marry but must wait for the right time, so she returns to be a secondary bride. The Image Commentary says: marrying but needing to wait is because her position is not appropriate. Her status is not suitable for the other party, yet she wishes to marry the virtuous gentleman. Rushing into marriage would not lead to a good outcome. Therefore, she should wait until the one she follows reaches the end, and when mutual affection is established, then she can be a secondary bride. This is because Six Three has a yin line in a yang position, and her position is inappropriate.

九四，歸妹愆期，遲歸有時。象曰：愆期之志，有待而行也。過下升上，陽以居陰，剛過其柔也。得其無與，合而來之，義也。遲歸有時，此得待而行也。

Nine in the Fourth position, the young maiden is married late, and will eventually marry at an appropriate time. The Image Commentary says: the intention of being delayed is to wait for the right moment before taking action. Nine in the Fourth passes over the lower trigram and ascends into the upper trigram, with a yang line in a yin place, indicating that strength exceeds gentleness. It has no corresponding partner above or below, and can only wait for the other party to come willingly and harmoniously. This is in accordance with the way of things. Delaying the marriage has its own time, which is precisely waiting for the right moment before taking action.

六五，帝乙歸妹，其君之袂，不如其娣之袂良。月幾望，吉。象曰：帝乙歸妹，不如其娣之袂良也。其位在中以貴行也。殷王之少妹，歸妹之貴也。古者王女下嫁於諸侯，衣服不繫其夫。下王后一等，故君之袂，不如娣之袂。妻貴於夫，夫下妻也。故見其妻象焉。月幾望，陰盈盛也。陰而得中，無與爭者，故吉也。

Six Five, King Yi married off his younger sister, and the dowager's sleeve was not as ornate as that of the accompanying younger sister. The moon is about to be full, which is auspicious. The Image Commentary says: King Yi married his younger sister, and the dowager's sleeve was not as ornate as that of the accompanying younger sister; she is in the 'center' position, thus marrying in a position of honor. King Yi was a king of the Yin dynasty, and the one he married was his younger sister, which is the most honorable example in the category of marriage. In ancient times, when a royal daughter married a feudal lord, the rank of her clothing did not follow her husband, only one rank lower than the queen's. Therefore, the dowager's sleeve was less ornate than that of the accompanying younger sister. The wife's status is higher than the husband's, and the husband must be subordinate to the wife, so this illustrates the image of the wife. The moon is about to be full, indicating the flourishing of yin energy. Yin that is moderate and not challenged by others is auspicious.

上六，女承筐無實，士刲羊無血，無攸利。象曰：上六，無實承虛筐也。柔而居極，歸妹之窮也。復何待乎。無其歸者也。女徒承筐，不見其實也。士求進，安得其偶哉。道之窮而無所利也。

Six at the Top, the woman holds a bamboo basket that is empty, while the man slaughters a sheep but sees no blood, there is nothing beneficial. The Image Commentary says: Six at the Top holds an empty basket, meaning she holds an empty basket. Six at the Top isyin softness and occupies the top position of the entire hexagram, indicating the path of归妹 has reached its end, so what can one expect? There is no one to return to. The woman holds the basket in vain, with no offerings visible; the man seeks advancement, yet where can he find a spouse? This is a path that has reached its end and brings no benefit.

離下震上 豐，亨。王假之，勿憂宜日中。彖曰：豐，大也。明以動，故豐。王假之，尚大也。勿憂宜日中，宜照天下也。日中則昃，月盈則食，天地盈虛，與時消息，而況於人乎，況於鬼神乎。

The lower trigram is Li (Fire) and the upper trigram is Zhen (Thunder), forming the hexagram of Feng. The hexagram Feng says: It is smooth and prosperous. The king can attain great abundance and need not be anxious; he should act like the sun at noon. The Commentary on the Judgment says: Feng means great abundance. It is both bright and active, so it can achieve great abundance. The king attaining great abundance is to value great abundance. Needing no anxiety and being like the sun at noon means that he should illuminate the world. However, when the sun reaches its zenith it begins to incline, and when the moon is full it starts to wane. The fullness and emptiness in heaven and earth follow the sequence of time, and how much more so for human beings and spirits!

夫明者，內含其照也。動而施之，乃豐也。明以時動，物伸其直，得盡其大生長之而遂成也。期盛之矣。豐之道者也，唯尚大而當之，故王能極之也。不失天下之情，則勿憂而旣治矣。日之明盛於中也，王宜照於天下也，則無微而不大也。過於中則憂，大斯盈，盈斯缺矣。大之道也，蓋聖人戒乎其大也。

What is called brightness is an inner蕴藏 of illumination; only when it is brought forth and applied to all things does it become great and abundant. Brightness that follows the proper time and moves in harmony allows all things to fully express their nature, grow completely, and then mature, which is called grandeur. The principle of grandeur is only suitable for those who value and can bear the responsibility of grandeur, so only a sovereign can bring it to its peak. If a sovereign does not go against the actual conditions of the people, there is no need for worry and the world will naturally be well governed. The brightness of the sun is at its height at noon, and a sovereign should illuminate the world, so that even the smallest corners are brought into light. But after noon, one should begin to worry: grandeur tends toward fullness, and fullness turns into decline. This is the law of "greatness," so sages advise people to always be cautious about grandeur.

象曰：雷電皆至，豐。君子以折獄致刑。雷電皆發，天下文明。盛大之時，明刑以肅民也。君子無所隱避，明以折獄而至用刑，可以勿憂。當日中之宜也。

The Image Commentary says: Thunder and lightning come together, which is the hexagram of Fullness. The gentleman thus adjudicates cases and enforces punishment. Thunder and lightning both erupt, bringing illumination to the world. At this time of great prosperity, one should clarify the laws to regulate the people. The gentleman has nothing to conceal or avoid, for by clearly judging cases and employing punishment, he can be free from worry, which is in harmony with the time when the sun is at its zenith.

初九，遇其配主，雖旬無咎。往有尚。象曰：雖旬無咎，過旬災也。豐，尚大也。唯其大者至之以陽，遇四務同而相配，彼俟之為巳主，相須而待也。明方動進而速有功也。遲而過旬失其動也。災之道也。

Initial Nine, encountering a superior who is compatible, though both are equal, there will be no mistake, and going forward will be esteemed. The Image Commentary says: although equal and without error, exceeding this limit brings calamity. The卦 of Fullness values grandeur. Only by using yang strength can grandeur be achieved. Initial Nine meets Nine Four, both having similar affairs and being compatible; the other is waiting for him, regarding him as the superior, both needing each other and waiting for each other. Light is just beginning to arise, so moving quickly can achieve results swiftly; delaying beyond the time limit misses the opportunity for action, which is a path leading to disaster.

六二，豐其蔀，日中見斗，往得疑疾，有孚發若，吉。象曰：有孚發若，信以發志也。柔之為道，靜退者也。又以居內，不能大其上也。是障其光而暗其明也。往之為王，雖尊而陰也。蓋相發則覆，疑矣，且履正不邪，中考自信於心，明生於內，而悟其違時之失，修改其道，無執其故，得其吉也。

Six Two, the covering becomes extremely thick, and even at noon one can only see the Big Dipper; going forward will lead to suspicion and resentment, but if one maintains sincerity and brings forth genuine诚意, it will be auspicious. The Image Commentary says: having sincerity and bringing forth, is using sincerity to enlighten the other's mind. A yin and flexible approach is naturally quiet and yielding; since Six Two is located in the inner trigram, it cannot expand the affairs of the superior above, thus blocking the light and obscuring its own brightness. The Six Five it wishes to approach, although in the position of a ruler, is also a yin line. Two yin lines meeting, originally intending to enlighten each other, end up covering each other, leading to suspicion. However, Six Two follows the 'correct' position without taking a wrong path, repeatedly reflecting in its mind with confidence, and thus the light arises from within, leading to realization of its mistake in going against the trend, changing its original course, not clinging to old methods, hence achieving auspiciousness.

九三，豐其沛，日中見沬，折其右肱，無咎。象曰：豐其沛，不可大事也。折其右肱，終不可用也。居於下體之上，而上應焉。自以為有其位，而應其德也。貴賤之等則三曷足以為德乎。豐沛以為光，應幽陰以為德，豈可大事乎。力小任重者，右肱斯折也。右肱斯折不可用也，自致廢矣。誰復加於咎乎。

Nine in the Third, the curtain is drawn very tightly, and at noon one sees faint stars. The right arm is broken, but there is no fault. The Image Commentary says: The curtain is drawn very tightly, meaning that one should not undertake great undertakings; the broken right arm means that one will ultimately not be appointed. Nine in the Third is at the top of the Lower Trigram, and upward it corresponds with Six at the Top. It thinks that it has both position and corresponding virtue. But according to the hierarchy of rank and virtue, how can a Nine in the Third be considered virtuous? Taking darkness as brightness, and hidden Yin as virtue, how can one undertake great undertakings? Weakness but bearing heavy responsibility, the right arm is broken. Once the right arm is broken, it cannot be used again, making oneself a useless person. How can one blame others for the fault?

九四，豐其蔀，日中見斗，遇其夷主，吉。象曰：豐其蔀，位不當也。日中見斗，幽不明也。遇其夷主吉，行也。陽以守卑而不能弘其大，以當於時也。是幽其明而暝其晝也。初陽之來，為相發之主，事合志終，得其明動之義，故吉也。

Nine in the Fourth position, the covering is extremely thick, so that even at noon the Big Dipper is visible; encountering a superior who is of equal status brings good fortune. The Image Commentary says: the covering is extremely thick because the position is not appropriate; seeing the Big Dipper at noon indicates darkness and lack of clarity; encountering a superior of equal status and obtaining good fortune indicates that action should be taken. Nine in the Fourth, with a yang line in a yin place, remains humble and restrained, unable to promote a great undertaking to meet the situation, thus obscuring its own brightness and turning day into night. The coming of the initial Nine, which is a yang line, is precisely the superior who is of equal status, and because the matter is in harmony and the will is aligned, it attains the meaning of 'brightness' and 'movement' together, hence the good fortune.

六五，來章，有慶譽，吉。象曰：六五之吉，有慶也。柔居尊，陽能尚其大，而不以力得，其日中之宜也。天下無所隱諱，無微而不照，則天下歸其章明之德矣。故其慶譽之吉哉。

Six Five, attracting virtuous and talented people with literary ability, brings joy and good reputation, and is auspicious. The Image Commentary says: The auspiciousness of Six Five is due to the joy. Six Five, being a yin and flexible line in a noble position, has the yang and strong talents willing to assist in achieving its grandeur. It does not seize by force, which is appropriate to the time when the sun is at its zenith. The whole world has nothing to hide or conceal, and even the minutest details are fully illuminated. Thus, the whole world is drawn to its manifest virtue, hence the auspiciousness of joy and good reputation.

上六，豐其屋，蔀其家，窺其戸，闃其無人，三歳不覿，凶。象曰：豐其屋，天際翔也。窺其戸，闃其無人，自藏也。極其大過於豐之所也。無道可弘，柔而無鑑也。唯富其室，厚其家，自謂其翔於天際，人莫之見也。自藏也者，雖窺其戸，可得見乎。過明之逺，而動之極也，不覿以三年矣。凶其至也。

Six at the Top, building a house high and lofty yet covering the entrance with curtains; peering through the door crack, one sees no one, and for three years there is no one to be seen, resulting in misfortune. The Image Commentary says: building a house high and lofty is like flying at the edge of the sky; peering into an empty house is like hiding oneself. Six at the Top has pushed grandeur to an extreme, surpassing the proper limit of the Fu hexagram. It has no path to promote, isyin softness and lacks discernment, only knowing how to make the residence luxurious and the family prosperous, believing itself to be soaring high in the sky, unseen by others. What is meant by 'self-concealment' is that even if someone peers through the door crack, where could they see him? It is too far from brightness, and its restlessness has reached its peak, hence for three years there is no one to be seen, and misfortune follows.

艮下離上 旅，小亨。旅貞吉。彖曰：旅小亨。柔得中乎外，而順乎剛，止而麗乎明，是以小亨。旅貞吉也。旅之時義大矣哉。

The lower trigram is Gen and the upper trigram is Li, forming the hexagram of Lu. The hexagram Lu says: there is slight success; a person traveling abroad who maintains uprightness will be auspicious. The Commentary on the Judgment says: Lu has slight success because the line six in the fifth position, which is yin and flexible, is in the outer trigram and has the quality of being in the center, thus being in harmony with the yang. The inner trigram knows when to stop and adheres to the brightness of the outer trigram, hence there is slight success. A person traveling abroad who maintains uprightness is auspicious. The significance of the situation represented by the hexagram Lu is indeed profound.

雖柔中得乎外，下而順於艮剛。上不能有其上，而寄旅於下，下不事其上，而不應於上，旅之義也。柔得中附順於下剛，而剛不距，是以小亨。旅之為道，不敢妄動，上麗其明乃可止也。止不妄也。明辨也。不為物疑，故正吉也。旅之為道，貞吉而後極，旅小亨。故再雲旅。非大人不能安其旅，而獲其小亨也。

Six Five is though yin and flexible, yet it is in the middle of the outer trigram. It must yield to the yang strength of Gen trigram below. The superior cannot truly possess its position, only like a traveler staying temporarily below; the inferior does not serve the superior, and there is no mutual response, which is the meaning of 'travel'. Yin and flexible in the middle, it adheres to the yang below, and the yang does not refuse it, so there is slight success. The principle of traveling abroad is not to act rashly, but to rely on brightness to find stability: to stop without acting wrongly, to be clear and discerning, not to be suspected by others, thus maintaining uprightness brings good fortune. The way of traveling is first to maintain uprightness and gain good fortune, then to fulfill its course, thus achieving slight success. Therefore, the hexagram statement repeats the word 'travel'. Only a man of great virtue can be at ease in traveling and gain this slight success.

象曰：山上有火，旅。君子以明愼用刑，而不留獄。火寄於山，火非可久，刑以正法。刑不可久，故明愼用刑，以寄治之，而不留獄。

The Image Commentary says: Mountains with fire on top, this is the Travel卦. The gentleman thereby understands the need to apply punishment with clear discernment and caution, ensuring that cases are not left unresolved. Fire resting on a mountain cannot remain for long; punishment is used to correct the law, and likewise should not be delayed. Therefore, punishment should be applied with clear discernment and caution, like a traveler who stays temporarily, finishing matters without allowing lawsuits to remain unresolved.

初六，旅瑣瑣，斯其所取災。象曰：旅瑣瑣，志窮，災也。柔而在下，瑣瑣賤旅也。有應於上，滿而得志，斯極之矣。以賤役而自盈，斯自取其災也。

Initial Line Six, the traveler is in a foreign land, dealing with trivial and base matters, which is the very cause of inviting calamity. The Image Commentary says: in the journey, being involved in trivial and base matters, indicates a state of inner hardship and inviting misfortune. Initial Line Six isyin softness and located at the very bottom, representing a lowly and base traveler. It has a corresponding Nine in the Fourth above it, leading it to become arrogant and overconfident, pushing its self-satisfaction to an extreme. To inflate one's self-importance while in the role of a humble servant is precisely how one invites disaster upon oneself.

六二，旅即次，懷其資，得童僕，貞。象曰：得童僕，貞。終無尤也。守位奉上，而三相與得，其次來其資也。奉上而得中，得童僕之貞也。終何尤矣。

Six Two, the traveler stays in an inn, carrying money and receiving the loyal service of a servant. The Image Commentary says: receiving the loyal service of a servant, there will be no mistake. Six Two holds to its position and serves the superior, and is harmonious with Nine Three, thus staying in the inn and acquiring wealth. It serves the superior and resides in the center, so it receives the loyal devotion of the servant, and thus can have no mistake.

九三，旅焚其次，喪其童僕，貞厲。象曰：旅焚其次，亦以傷矣。以旅與下，其義喪也。原本闕傳。

Nine Three, the traveler burns down his lodging, loses his servant, and even when keeping to the right path there is danger. The Image Commentary says: The traveler burning down his lodging is already very regrettable; treating servants in this way when in a state of wandering is bound to result in losing them. (The commentary for this line is originally missing.)

九四，旅于處，得其資斧，我心不快。象曰：旅于處，未得位也。得其資斧，心未快也。旅以剛而升於上，體寄得所處，未得位也。資斧者，將營作所使之具也。得其所處，下應而獲其資器，而以旅之難也。其可就乎？終不得其位，故我心不快也。

Nine in the Fourth, the traveler has found a temporary place to stay and has obtained provisions and tools, but my heart is still not at ease. The Image Commentary says: the traveler has found a place to stay, but has not yet attained the proper position; having obtained the tools, his heart is still not at ease. Nine in the Fourth, with its yang strength, enters the Upper Trigram, so although his body has found a place to rest, he has not secured a proper position. The term 'provisions and tools' refers to the implements used in preparing for work. He has found a place to stay and is in correspondence with Six at the Beginning, thus obtaining these tools. However, as a traveler, his situation is inherently difficult, and with such limited resources, how can he accomplish anything? In the end, he does not attain the proper position, hence my heart is not at ease.

六五，射雉，一矢亡。終以譽命。象曰：終以譽命，上逮也。君子藏器於身，待時而動，則我由獲也。旅，火山旅也。五寄柔於剛也，物有非可久也。不由於我也，豈久其位乎。將遂安也，非惟失位，抑亦喪其謀矣。以其居中上之位，旅之貴者也，素以眾仰，故及於終有譽之命也。欲麗中，故曰雉也。

Six Five, shooting a mountain chicken, lost one arrow, yet ultimately gained reputation and rank. The Image Commentary says: ultimately gaining reputation and rank is because it reaches up to people. The gentleman hides his talent within himself, waits for the right moment to act, and thus gains what he desires. The Travel卦 is upper Li (Fire) and lower Gen (Mountain), symbolizing fire on a mountain. Six Five, being a yin and flexible line, is placed between yang and strong lines. Anything that is entrusted cannot last long, and the initiative is not in one's own hands, so how can one hold this position long? If one only seeks temporary comfort, then not only will one lose the position, but also lose the original plan. Fortunately, it is in the central position of the upper trigram, being a person of high status in a journey, long admired by others, so in the end it still gains reputation and rank. It intentionally relies on the 'center' path, and the Li trigram symbolizes a pheasant, hence the act of shooting a pheasant.

上九，鳥焚其巢，旅人先笑，後號咷。喪牛于易，凶。象曰：以旅在上，其義焚也。喪牛于易，終莫之聞也。旅於上，極巢之髙也。旅得上位，先笑者也。以旅在上，人所嫉也。則焚巢而號咷矣。牛順物也，旅之為道，全於順也。剛而亢居，喪其順也。旅者人之客也，又剛而無順人，何吉哉，故喪於無難也。固其凶哉。

Upper Nine, the bird's nest is burned, the traveler first laughs joyfully, but later wails in sorrow; a bull is lost easily in the border town, which is ominous. The Image Commentary says: a traveler in a high position should be burned, as it is natural; losing a bull in the border town, in the end, no one knows about it. Upper Nine is at the top of the Travel卦, which is exactly where the bird's nest is built highest. As a traveler who occupies a high position, one naturally begins with joy; however, being a guest and occupying a superior position brings hatred from others, thus the nest is burned and one wails in sorrow. A bull is a docile animal, and the way of traveling is all about 'docility.' Upper Nine is yang and lofty, thus losing this docility. A traveler is by nature a guest, yet being strong and unwilling to be docile, where can there be good fortune? Therefore, losing the bull in a place where there is no actual danger, misfortune is inevitable.

巽下巽上 巽，小亨。利有攸往，利見大人。彖曰：重巽以申命，剛巽乎中正而志行，柔皆順乎剛，是以小亨，利有攸往，利見大人。

The lower trigram is Xun and the upper trigram is also Xun, forming the hexagram Xun. The hexagram Xun says: There is slight success, favorable for going forward, favorable for meeting a great person. The Commentary on the Judgment says: Two Xun trigrams overlapping indicate repeatedly emphasizing orders. Yang strength is humble and adheres to the principle of uprightness, thus the mind can be carried out; Yin flexibility all yield to Yang, hence there is slight success, favorable for going forward, favorable for meeting a great person.

巽剛巽柔，柔順剛也。申重也。上下皆巽，政之缺，乗其巽而重命，其治命行，則獲安矣。陽居於中正雖巽而志行也。柔皆上順於剛，物無逆者，可以行權而合法也。巽以申之，復其小康也。是以小亨，巽而往無不利也。大人得於中正，利以見之，輔而行其制也。

The Trigram Xun represents yang strength being humble and respectful toward yin flexibility, and yin flexibility being obedient to yang strength. "Shen" means repetition. When both upper and lower trigrams are Xun, it signifies a time when government orders are lacking. At such times, one should use this humility and obedience to reiterate the commands and carry out the governance, thus bringing peace to the world. A yang line occupies the central and upright position, remaining humble yet able to promote its purpose. All yin lines are obedient to yang, so nothing goes against the natural order, allowing for flexible yet lawful governance. Using humility to repeatedly issue commands can restore a state of moderate prosperity, hence it is said that there is a small degree of success, and proceeding with humility brings no harm. A great person who follows the path of central and upright virtue is beneficial to meet, as he can assist in implementing the system.

象曰：隨風巽，君子以申命行事。風巽，風相隨也。故君子申上之命，而從其事，率民以隨上，而民皆隨令也。

The Image Commentary says: Wind follows wind, which is the meaning of the Hexagram Xun. The gentleman thus repeatedly emphasizes the commands and carries out affairs. Xun is wind, with two winds following each other, so the gentleman reiterates the commands of the sovereign and begins to act, leading the people to follow the superior. Thus the people all obey the orders.

初六，進退，利武人之貞。象曰：進退，志疑也。利武人之貞，志治也。巽柔在下，而不能果決，進退者也。巽於始，申命行事之初也。利於勇而行之則正也。非暴也，志行其治者也。

Initial Line Six, hesitates to advance or retreat, and is favorable to maintain uprightness like a warrior. The Image Commentary says: hesitating to advance or retreat indicates doubt in the mind; being favorable to maintain uprightness as a warrior indicates the mind is focused on doing things properly. Initial Line Six isyin softness and occupies the lowest position, unable to make decisive decisions, hence hesitating to advance or retreat. It is at the beginning of the Wind trigram, which is the starting point for clarifying orders and beginning to act, so it is favorable to courageously carry out actions, which is considered upright. This is not about resorting to violence, but rather about the mind being focused on governing affairs properly.

九二，巽在床下，用史巫，紛若吉，無咎。象曰：紛若之吉，得中也。巽乎下也，而又陰居床下之巽，猶得其中。巽下通上，方於祭祀之用史巫，雖多於敬事，達其命不任於已，則吉也。

Nine Two, humbly hiding beneath the bed, employs priests and diviners, busily engaged, resulting in good fortune without error. The Image Commentary says: the good fortune amidst confusion is because Nine Two is in the center. It is humble towards the people below, and with a yang line in a yin place, it is like being crouched beneath the bed, showing humility. Fortunately, it maintains the middle path. It communicates the will of the superior from below, just as in sacrifices, priests and diviners are employed. Though their rituals are numerous, they convey the commands without taking the responsibility upon themselves, hence the good fortune.

九三，頻巽吝。象曰：頻巽之吝，志窮也。處卦之髙，巽於下柔，求其巽而不獲，匪其中而莫正，以至於頻蹙憂嗟也。剛不能執志，而窮於巽，可惜也巳。

Nine Three, repeatedly yielding and appearing troubled and downcast, expresses regret. The Image Commentary says: The regret from repeated yielding is due to the exhaustion of the will. Nine Three is at the highest position of the lower trigram, yet it must be humble and respectful toward the yin below. It desires the other party's compliance but fails to obtain it. It is neither in the center nor in the correct position, leading to worry and sighing. A yang line that cannot uphold its aspirations, having reached the end of its path in humility, is truly regrettable.

六四，悔亡，田獲三品。象曰：田獲三品，有功也。陰巽主也。為陽所巽，而順於陽，得位上奉而當之矣。臣而行事悔之道也。順而正之，何悔之有，故建功而田獲三品能歆其神人也。

Six in the Fourth, regret disappears, and hunting yields three kinds of game. The Image Commentary says: hunting yields three kinds of game, meaning establishing merit. Six in the Fourth is the leading yao among the yin lines. All the yang lines are respectful to it, and it is obedient to the yang. It is properly positioned and ascends to honor the sovereign, thus being just. A minister acting independently is usually a path leading to regret, but since it is obedient and conforms to the right way, there is nothing to regret, so it can establish achievements, like hunting and obtaining three kinds of sacrificial offerings, which are sufficient for both the spirits and people to rejoice.

九五，貞吉，悔亡。無不利，無初有終，先庚三日，後庚三日，吉。象曰：九五之吉，位正中也。以剛而巽於中正，巽而無違，中而不過，正而得當，以是申命牧下之功，何悔之有，何往不利。始而從之，政非自我，故無初矣。後獲其治，故有終也。甲者則事之首，庚者甲之中也。申重也。事中失而重之治也，則無世無之矣。主巽於臣，臣順於主，而為功也。當其殷巽於大彭、豕韋申之也，其在周巽於齊桓、晉文申之重，而其道小通矣。夫正其失者，先原其始，察其中知其弊，故先之三日也。因其弊而反正其失，得後三日之吉也。不可以不審也。無因而為者，未之有也。

Nine Five, if it maintains correctness, will bring good fortune, and regret and sorrow will vanish, with nothing adverse; initially it may not be smooth, but eventually it will succeed. If one declares the matter three days before and three days after the day of Geng, it will be auspicious. The Image Commentary says: The good fortune of Nine Five is because it is in the central and correct position. Nine Five, with its yang strength, maintains the middle and correct path with humility: it is humble and compliant, not rebellious; it is in the center without excess; it attains correctness and does so appropriately. With such an attitude, it issues decrees and governs the people, so what could be regretted? Where could there be adverse results? Initially, it only continues the existing decrees, and the affairs are not of its own making, so it is said to have no beginning; later, it achieves the results of governance, so it is said to have a good ending. The heavenly stem Ji represents the beginning of an affair, while Geng is in the middle of the ten stems. 'Shen' means to reiterate: when an affair proceeds halfway and deviates, it needs to be corrected again, which is unavoidable in any generation. The sovereign shows humility to ministers, and ministers show obedience to the sovereign, and thus affairs can be accomplished. The Shang dynasty relied on great feudal lords such as Da Peng and Shi Wei to reiterate the royal decree, and the Zhou dynasty relied on Qi Huan Gong and Jin Wen Gong to reiterate the royal decree. By this method, the way of the king was able to be somewhat practiced. Any person who wishes to correct a mistake must first trace the origin of the matter, then examine the course of events and clearly understand the faults. Therefore, one should prepare three days before the day of Geng; by following the faults and correcting their deviations, one attains the auspiciousness of the three days after Geng. This matter must be carefully examined. There has never been a case where success was achieved without cause and without careful consideration.

上九，巽在床下，喪其資斧，貞凶。象曰：巽在床下，上窮也。喪其資斧，正乎凶也。以剛而居重巽之上，以巽於下，巽而極，過巽無甚焉，在床下者也。極巽失據，無剛之用，資器皆亡之矣，身將安守哉，正其凶也。

The topmost line, being extremely humble and retreating to under the bed, loses money and tools, and even upholding the right path leads to misfortune. The Image Commentary says: retreating to under the bed indicates being in a high position yet reaching an impasse; losing money and tools is a proper cause for misfortune. The topmost line, being a strong yang line, resides at the top of two wind trigrams, yet instead turns to the lower positions, showing extreme humility. Excessive humility is nowhere more extreme than this, hence it is said to be hidden under the bed. When humility reaches its extreme, one loses the place to stand, and the strong yang talent cannot be expressed. Even money and tools are lost, so what can one rely on to maintain stability? This misfortune is self-inflicted.

兊下兊上 兊，亨，利貞。彖曰：兊，說也。剛中而柔外，說以利貞，是以順乎天而應乎人。說以先民，民忘其勞。說以犯難，民忘其死。說之大，民勸矣哉。

The lower trigram is Dui and the upper trigram is also Dui, forming the hexagram Dui. The hexagram Dui says: It is smooth, favorable to maintain the correct course. The Commentary on the Judgment says: Dui means joy. Yang strength is in the center while Yin weakness is outside, holding to the way of joy and maintaining the correct course, thus above it conforms to the heavenly way and below it responds to the people's hearts. Using the way of joy to lead the people, the people forget their toil; using the way of joy to face danger and hardship, the people forget death. The power of joy is indeed great, and the people are thus inspired.

剛中正而外柔，順於萬物，皆說其澤。聖人以說先人，而民忘其勞，以說犯難，民則忘死。非大人不能說於民，而民咸說而得其正也。

Yang strength resides in the center, attains correctness, and appears gentle on the outside, following the ways of all things. All things love its nourishment. The sage leads the people with the way of joy, and the people forget their toil; the sage leads the people in facing difficulties with joy, and the people forget life and death. Only a great person of virtue can truly bring joy to the people, and only such a person can make all people rejoice while also guiding them to the right path.

象曰：麗澤，兊。君子以朋友講習。兩說而合者，莫過於朋友講習也。

The Image Commentary says: Two lakes connected together and mutually moisten each other, this is the Dui hexagram. The gentleman thus studies with friends. Both sides are pleased and harmonious, there is nothing better than friends discussing and refining each other.

初九，和兊吉。象曰：和兊之吉，行未疑也。以剛正之說，首出門而和人也。守正和人也。守正和人，何往不吉。行豈疑哉。

Initial Nine, by means of harmonious and proper conduct, brings joy to others and is auspicious. The Image Commentary says: harmonious joy brings auspiciousness because its actions are not doubtful. Initial Nine, with its yang strength and upright joy, leads the way out to harmonize with others, adhering to the correct path in social interactions. By maintaining correctness and harmonizing with others, where could there be inauspiciousness? How could actions be subject to suspicion?

九二，孚兊吉。悔亡。象曰：孚兊之吉，信志也。失位與三，豈無悔也。志在和人，欲其說，信中不失正，故吉也。夫何悔焉。

Nine in the Second, through sincerity and trustworthiness, brings joy and is auspicious, with no regret. The Image Commentary says: Sincerity and joy lead to auspiciousness because it is sincere and trustworthy in its intentions. Nine in the Second, though a yang line in a yin place and thus lacking correctness, is close and harmonious with Six in the Third. How then can there be no regret? But its intention is to harmonize with others and bring joy to all, with an inner sincerity that does not deviate from the right path. Therefore, it is auspicious, and there is nothing to regret.

六三，來兊凶。象曰：來兊之凶，位不當也。兊者，陽說陰也。過說於上，柔以來人，使人從欲者也。何以終哉，凶其宜也。

Six in the Third, actively seeking to please others, is凶. The Image Commentary says: The danger of seeking to please is due to its inappropriate position. The Dui hexagram originally represents a yang line showing pleasure to a yin line. However, Six in the Third excessively seeks to please above, using softness to attract others, leading people to indulge their desires. How can there be a good outcome? The danger is deserved.

九四，商兊未寧，介疾有喜。象曰：九四之喜，有慶也。乾居臣位，商量冝制，祗上使下，不敢自安，皆獲所說，必得其慶也。故大速有喜也。

Nine in the Fourth, after much deliberation on how to please but still feeling anxious in the heart, if it can decisively cut off the mischief of small people, there will be joy. The Image Commentary says: The joy of Nine in the Fourth is saying it has good fortune. Nine in the Fourth, with a yang line in a minister's position, carefully considers the appropriate course of action, serves the sovereign with reverence and commands the subordinates, not allowing oneself to be at ease. Both superiors and inferiors receive what they desire, so it certainly attains good fortune, thus there will soon be joy.

九五，孚于剝，有厲。象曰：孚于剝，位正當也。陰二君而一民，小人之道也。處尊而孚於上，陰信於小人消君子之道也。得位正當為人之刑，則下化矣。下之消則上危也。可不慎乎。

Nine in the Fifth, when dealing with the small person who is stripping away yang strength, should be sincere, yet there is danger. The Image Commentary says: dealing sincerely with the small person who is stripping away yang is because Nine in the Fifth is in a proper position. With two rulers and one subject, this is the way of the small person. Nine in the Fifth, holding a high position, being open-hearted toward the yao at the top, which is yin, is giving sincerity to the small person, which will weaken the way of the gentleman. It is in a proper position and should be a model for all, and naturally the people below would be influenced by it. However, once the gentleman below is weakened, the ruler above will also be in danger. How can one not be cautious?

上六，引兊。象曰：上六引兊，未光也。為五牽說，信而尚之，柔而匪正也。雖說來矣，豈足光哉。

The sixth at the top draws others to seek joy. The Image Commentary says: The sixth at the top draws others to seek joy, but its way is not yet fully developed. The sixth at the top is drawn to the fifth and they find joy together; the fifth trusts and esteems it. However, it is yin and its position is not correct. Although it draws people to rejoice, how can it be said to have full development?

坎下巽上 渙，亨。王假有廟，利渉大川，利貞。彖曰：渙亨，剛來而不窮。柔得位乎外，而上同。王假有廟，王乃在中也。利渉大川，乗木有功也。

The lower trigram is Kan (Water) and the upper trigram is Xun (Wind), forming the hexagram of Huan (Dispersing). The hexagram Huan says: It is smooth. The king goes to the ancestral temple to offer his filial homage, it is advantageous to cross a great river, and it is advantageous to maintain the right course. The Commentary on the Judgment says: Huan brings smoothness because the yang is coming forward and is not trapped in hardship; the yin in the outer trigram is in its proper position and is in harmony with above. The king personally going to the ancestral temple means that the king is in the 'center' position. It is advantageous to cross a great river because one can succeed by using a boat made of wood.

剛下濟而行不窮，柔得位於外，而輔剛，剛志行而遂通，上下相資，而不相待，雖行散動，人自為治，渙也。五之為主，不以形約，不以武禁，通其志而天下自治，豈人臣之為乎。乃王之命也。當以無為，可以至於有廟致亨矣。木之乗則無險矣。不勞而致重於不通，上乘下之能也。施逺而濟其散，治乎中正，而利貞者也。

Heavenly Mandate descends to assist and acts without reaching a state of hardship, while the Yin flexibility is in the outer trigram and supports the Yang strength. The aspirations of the Yang strength are thus carried out and ultimately achieved. The upper and lower parts rely on each other without needing to wait for one another. Although in a state of dispersion and movement, everyone can govern themselves. This is called 'Huan'. The Nine in the Fifth is the main element of the entire hexagram. It does not use forms to restrain or force to prohibit, but only allows the people's minds to flow freely, and thus the world naturally becomes orderly and harmonious. How could this be something a minister could accomplish? It is the decree of the sovereign. By adopting a non-action approach, one can reach the state of personally attending the ancestral temple and achieving prosperity. Traveling across water by boat brings no danger. Moving heavy objects without effort to places that were previously inaccessible demonstrates that those in authority are good at utilizing the strength of those below. Bestowing grace to distant places and relieving the scattered hearts of the people, governing with the principle of the middle and correctness, this is called 'Li Zhen'.

象曰：風行水上，渙。先王以享于帝立廟。風行水上，無擁限也。上以發令，不疾而速，逺而承治者也。當其無事也。先王享於上帝，配之祖考，用禮樂之道，致享而已。

The Image Commentary says: Wind moves upon the water, which is the Hexagram of Dispersing. Former kings used this to perform worship to the Supreme Deity and establish ancestral temples. The wind moves upon the water without obstruction. Those in authority issue commands, which do not need to be urgent but naturally spread swiftly, so that even distant places can receive the governance and culture. When the world is at peace, former kings would worship the Supreme Deity, with ancestors accompanying them, and complete the worship through the rites and music.

初六，用拯馬壯吉。象曰：初六之吉，順也。渙之初，可以散動也。二能濟而巳附之，故顯而行之無畏忌也。壯馬馳騁而得其吉。

Initial Line Six, the horse used for rescue is strong, and it is auspicious. The Image Commentary says: The auspiciousness of Initial Line Six is because it is flexible and yielding. At the beginning of the dispersing hexagram, it is appropriate to disperse and flow. Nine in the Second has the ability to rescue, and Initial Line Six is close to it, so it dares to act openly without fear, like riding a strong horse and galloping, thus achieving auspiciousness.

九二，渙奔其機，悔亡。象曰：渙奔其機，得願也。剛能治也，來而不窮，據初相與，得願馳騁，何往不至。兼固於三，貪其多，有失渙之道，未之悔也。

Nine in the Second, at the time of dispersion, rushes toward a bench to rely upon, and regret disappears. The Image Commentary says: Rushing toward the bench, fulfilling one's wishes. Nine in the Second is strong and capable of governance, coming forward without falling into hardship; it occupies a position close to Six at the Beginning, fulfilling its wishes and freely moving forward, able to reach wherever it goes. However, it also desires to grasp Six in the Third, showing excessive desire, which deviates from the original meaning of the Hexagram of Dispersion. Yet it is not yet to the point of regret.

六三，渙其躬，無悔。象曰：渙其躬，志在外也。渙者散，而隨適可也。雖乗於剛，非其位也。自應於上，可以往而遂其志矣。散志適時，何悔之有。

Six in the Third, dispels personal thoughts and has no regret. The Image Commentary says: dispersing oneself means the mind is outward. What is called "Huan" is to scatter and adapt to circumstances wherever they may be. Although Six in the Third is overreaching over a yang line, and is not in the correct position, it still corresponds with Upper Nine, thus being able to go forward and realize its aspirations. By eliminating personal intentions and adapting to the situation, what could there be to regret?

六四，渙其群，元吉。渙有丘，匪夷所思。象曰：渙其群，元吉。光大也。以柔順而上乗至尊，行大人之令者也。群者，眾之務公之事也。渙眾之公，大吉而光也。若以私也，則丘墟不移，咎歸於巳，巳亦思之不夷矣。可不慎乎。

Six in the Fourth, by dispersing one's own private faction, brings great good fortune; in the midst of dispersion, it can gather together a crowd as large as a hill, something that is not within the reach of ordinary people. The Image Commentary says: dispersing one's private faction and achieving great good fortune is because its way is bright and grand. Six in the Fourth, with a gentle and yielding nature, is in a position to serve the superior Nine in the Fifth, acting as one who carries out the commands of a great person. The term 'group' refers to public affairs undertaken by all together. When people's strength is applied to public matters, it brings great good fortune and brightness; but if used for private interests, the accumulated hill will not move, and the mistakes will fall upon oneself, leaving one's heart unsettled. How could one not be cautious?

九五，渙汗其大號，渙王居，無咎。象曰：王居無咎，正位也。渙之尊而大號其令，物致其適，散其汗發其濡也。渙王居，大散也。憂在節。王者制天下之務，故正其位，行其道，乃無咎也。

Nine Five, like sweating out a major decree, disperses the accumulated resources of the sovereign without error. The Image Commentary says: dispersing the accumulated resources of the sovereign without error is because it is in the correct position. At the time of dispersion, Nine Five issues a decree from its exalted position, causing all things to be in their proper place, just as sweat is released and accumulated dampness is expelled. 'Dispersing the Sovereign's dwelling' refers to the large-scale release of the sovereign's accumulated resources. However, there is a need for moderation: since the sovereign governs the world, it is essential to maintain the correct position and follow the right path to avoid error.

上九，渙其血，去逖，出無咎。象曰：渙其血，逺害也。應獨者多至於爭，此易之常情也。上獨有應而逺於傷害者，當其渙，得行其志，從其道也。故血去害逺而無咎也。

The top line, Nine, dispels the worry of bloodshed, keeps away fear, escapes from danger, and does not commit any mistakes. The Image Commentary says: dispelling the bloodshed is to keep away from calamity. Usually, when many lines respond to one line, they often end up in conflict, which is a common situation in the Book of Changes. However, the top line alone has a companion that responds to it and remains away from harm, because at the time of dispersion, it can carry out its own will and follow the right path, thus the bloodshed is dispelled, calamity is kept away, and there is no mistake.

兊下坎上 節，亨。苦節不可貞。彖曰：節亨。剛柔分而剛得中，苦節不可貞，其道窮也。說以行險，當位以節，中正以通。天地節而四時成。節以制度，不傷財，不害民。

The lower trigram is Dui (Lake) and the upper trigram is Kan (Water), forming the hexagram of Jie (Restraint). The hexagram Jie says: "It is smooth; but a harsh restraint cannot be maintained." The Commentary on the Judgment says: "Restraint leads to smoothness because the yin and yang are balanced, and the yang is in the center. A harsh restraint cannot be maintained because the path has reached its end. To carry out difficult tasks with joy, to hold a proper position and know restraint, the principle of correctness and uprightness thus becomes smooth. Heaven and Earth have limits, and the four seasons are formed. By using regulations to impose limits, there is no loss of wealth and no harm to the people."

剛分而濟柔，柔分而濟剛，剛得中以為主，相資不匱而得其度者，節之通也。過則苦，苦斯窮，不可正也。險者人之難履也，節者人之難從也。說其險能安其節者也，是大人當位而能節，而當其所而得其通也。故天地節，寒暑而成歳。聖人等貴賤而設制度，則財不枉而民不竭矣。節之為道廣矣夫。

Yang strength divides half to support Yin weakness, and Yin weakness divides half to support Yang strength. Yang resides in the center and takes the lead, both sides rely on each other without deficiency, each attains its proper measure. This is called moderation and smoothness. Excessive moderation brings hardship, extreme hardship leads to destitution, and destitution prevents one from maintaining proper conduct. Difficulties are hard for people to endure, and moderation is hard for people to follow. Only those who approach difficulties with joy can abide by moderation. This is how a virtuous person holds the proper position and practices moderation, thus achieving smoothness in his place. Therefore, heaven and earth have measure, with the coming of cold and heat forming a year. Sages distinguish ranks and establish systems, so wealth is not wasted and people's strength is not exhausted. The principle of moderation is truly vast.

象曰：澤上有水，節。君子以制數度，議徳行。澤上有水，止而不洩，下保其潤，上得其安，節之象也。君子制度數以位，議徳行以守則，無遺之患也。

The Image Commentary says: Water on a marsh, this is the hexagram of Restraint. The gentleman uses this to establish rites and regulations, and to evaluate the excellence of virtue. Water stored in the marsh, stopping without overflowing, below it preserves moisture, above it ensures stability, this is the image of Restraint. The gentleman establishes rites and regulations to determine positions, and evaluates virtue to set standards, thus avoiding future troubles.

初九，不出戸庭，無咎。象曰：不出戶庭，知通塞也。節者不可以出也。初而慎之，在於密也。不出戸庭，則無由禍患及也。言而復悔，出而後治，則無及巳。剛能辨制，知時通塞，得初節之義也。

The first line, 'Nine at the beginning,' says: not going out of the courtyard, there will be no mistake. The Image Commentary says: not going out of the door and courtyard, indicates understanding when to be open and when to be closed. When it is time to restrain, one should not go out lightly. Being cautious at the beginning is key to keeping things secret. Not going out of the courtyard, one is free from calamity. Regretting words after they are spoken, or correcting actions after they are done, is too late. The first line is yang and capable of discernment and judgment, understanding the openness and closure of the situation, thus grasping the meaning of the first line of the节卦.

九二，不出門庭，凶。象曰：不出門庭凶，失時極也。節者當位而節乃通也。剛居下位，自髙於內，不聽其職，不揚其令。位也者，君子之時也。其可忽乎。失時之過，凶咎至矣，不能守節於位也。

Nine Two, not leaving the courtyard gate, is ominous. The Image Commentary says: not going out of the courtyard gate yet being ominous, is missing the opportunity too much. Restraint must be practiced at the right time when one holds a position in order to be smooth. Nine Two is yang and occupies a lower position, within the court, looking down upon itself, not fulfilling its duty, and not spreading the commands of the sovereign. The position itself is the time for a gentleman to display his aspirations, how can it be neglected? Once the mistake of missing the opportunity is made, ominous misfortune comes, because it cannot maintain restraint in its position.

六三，不節若，則嗟若，無咎。象曰：不節之嗟，又誰咎也。不能自節，以弱質而乗剛，居上力小任大，重以至於憂嗟也。此巳之自召也，何人之咎哉。

Six Three, unable to restrain itself, can only sigh in despair, and this cannot be blamed on others. The Image Commentary says: sighs arising from lack of self-restraint, to whom can they be attributed? Six Three, unable to restrain itself, uses its weak nature to overstep the yang, occupying a position above the lower trigram. It has little strength but bears a heavy burden, leading eventually to sorrow and sighing. This is self-inflicted, not the fault of others.

六四，安節亨。象曰：安節之亨，承上道也。以陰守柔，當位安節，承主之命得節之道，故能通也。

Six in the Fourth, maintains restraint and is prosperous. The Image Commentary says: To be prosperous through restraint is because it upholds the correct path of the superior. The line Six in the Fourth, with a yao of yin, holds to flexibility and is in a proper position, thus maintaining restraint and following the commands of the sovereign in accordance with the principles of moderation, hence achieving prosperity.

九五，甘節吉。往有尚。象曰：甘節之吉，居位中也。剛以居尊，為化之主，甘於節而以令人也。正位以節，徳之中也。不過不逼，為天下之式，則天下財不傷，而民不害，皆歸徳矣。慶其來哉，志尚而得其志也。

Nine in the Fifth, sweet and moderate restraint, is auspicious, and going forward will be honored. The Image Commentary says: The auspiciousness of sweet restraint is because it is in the center. Nine in the Fifth, with a yang line in the exalted position, is the master of teaching and guidance. It restrains itself with sweet moderation and then commands others. It establishes proper positions to implement restraint, which is the middle and upright way of virtue. It does not exceed, nor does it force, becoming the model for the world. Thus, the world's resources are not harmed, the people are not afflicted, and all people are drawn to its virtue. Blessings naturally come, its aspirations are honored, and thus it fulfills its wishes.

上六，苦節，貞凶。悔亡。象曰：苦節貞凶，其道窮也。節者以備其窮也。窮猶節之，節苦者也。身安資哉，正之凶也。居極乗剛，易之悔也。其在節極則自苦也。凶其深矣，悔小疵也。又何加焉。

Six at the Top, the restriction is bitter. If one persists in it, misfortune will come; but regret is dispelled. The Image Commentary says: Restriction through bitter endurance and persistence leads to misfortune, for its way has reached its limit. Restriction is originally meant to prevent hardship; now that hardship has already come, continuing to restrict oneself only makes the restriction bitter. If one cannot even settle one's own affairs, how can one rely on anything else? Therefore, persisting leads to misfortune. Six at the Top is at the extreme of the hexagram and oversteps the yang. In the Book of Changes, this is a situation that invites regret. Being at the end of restriction, one can only suffer hardship. The danger is already deep; regret is only a minor flaw, and compared to misfortune, it is nothing at all.

兊下巽上 中孚，豚魚吉。利渉大川，利貞。彖曰：中孚，柔在內而剛得中。說而巽，孚乃化邦也。豚魚吉，信及豚魚也。利渉大川，乗木舟虛也。中孚以利貞，乃應乎天也。

The lower trigram is Dui (Lake) and the upper trigram is Xun (Wind), forming the hexagram Zhongfu (Middle Trust). The hexagram Zhongfu says: Trustfulness reaching even to small pigs and fish is auspicious; it is beneficial to cross a great river and beneficial to maintain the correct course. The Commentary on the Judgment says: Zhongfu is characterized by a yin line residing in the interior and a yang line occupying the center. It is joyful yet humble, and trustfulness can influence the states. "Tunyu Ji" refers to trustfulness being able to communicate even with small pigs and fish. It is beneficial to cross a great river because the wooden boat in the middle is hollow. Trustfulness in the center is in harmony with the way of heaven.

上柔在內，以接於下，而剛得中，柔接而相親，剛中而實信，就巽以從之，故得下柔奉之而剛中，以信而民，莫不化者也。中發之信，恆而及於豚魚，雖豚魚而信，不遺其微小焉，故吉也。利渉大川，乗木而無險也。君子虛其中，而施信於民，故得民之信而可以致重道逺也。信自於中，利而以正，?於天地四時也，而況人乎。

Six in the Third and Six in the Fourth, two yao of yin, are located in the interior of the hexagram and connect downward, while Nine in the Second and Nine in the Fifth, the yang lines, are in the center. The yin lines approach the yang lines, thus showing mutual affinity. The yang lines are in the center and are sincere and trustworthy, and they also approach with humility. Therefore, the yin lines below flatter the yang lines, and the yang lines in the center treat the people with sincerity, so no one remains unaffected. Sincerity originating from the heart, if maintained consistently, can reach even small pigs and fish. Since even small pigs and fish can be influenced, sincerity does not miss any subtle details, hence it is auspicious. It is beneficial to cross a great river, as one would travel on a wooden boat without danger. The gentleman empties his heart and extends sincerity to the people, thus gaining the people's trust, and is therefore capable of shouldering great responsibilities and traveling far. Sincerity arising from the heart is advantageous and conforms to the right way, and is in harmony with heaven, earth, and the four seasons; how much more so for human beings? (The text is missing one character at the marked position.)

象曰：澤上有風，中孚。君子以議獄緩死。澤降而風加焉，相得澤行也。君子信行，庶其中，感而變化也。故議留其獄，不即其死。

The Image Commentary says: Wind over marsh, this is the hexagram Zhongfū. The gentleman uses this to examine cases and leniently handle capital punishment. The marsh water lies below and the wind rises above, the two harmonizing, so the moistening influence spreads out. The gentleman promotes sincerity, hoping to touch the hearts of prisoners, making them feel remorse and change their ways, thus repeatedly examining the case and holding it back, not executing immediately.

初九，虞吉，有他不燕。象曰：初九虞吉，志未變也。中孚之故在乎初也。速而應感其誠也，故度其志未變，而往則信終而吉。志變而有作，不可感也已矣。後之而絶類也。何所安乎。

Initial Nine, if one first considers and plans before taking action, it is auspicious; but if one seeks something else, one will not find peace. The Image Commentary says: The auspiciousness of Initial Nine comes from the fact that the other party's mind has not yet changed. The fundamental principle of sincerity lies in the beginning. One should go early to convey one's sincerity, so that the other party can feel it. Therefore, one should go while the other party's mind has not yet changed, so that sincerity is maintained throughout and brings auspiciousness. If the other party's mind has already changed and one seeks something else, one cannot move the other party. If one lags behind and cuts off the connection with the like-minded, where else can one find a place to rest?

九二，鳴鶴在陰，其子和之，我有好爵，吾與爾縻之。象曰：其子和之，中心願也。鶴者陽明之物也。而守陰處內，修徳立誠，名達而隱也，上中孚也。求中信以致，雖居陰也，時亦索之。中心願與之為治，同志而相求也，故公家之有好爵，而相與縻之矣。君子之道在於進徳乎，無隱而不彰，上求下治之本也。故君子而求其母也。

Nine Two, the crane calls in the shady place, and its young respond in harmony; I have a good cup of wine, and I wish to share it with you. The Image Commentary says: the young responding in harmony is due to inner desire. The crane is a bird of yang and brightness, yet it stays in the shady place and hides within, just as the gentleman cultivates virtue and establishes sincerity. Though his reputation is already known, he still remains in seclusion, in harmony with the Nine Five in the center. The Nine Five seeks those who are upright, sincere, and virtuous to achieve a well-governed world. Although Nine Two is in a secluded place, the situation will eventually bring him forth. Both hearts desire to govern the world together, with the same aspirations and mutual seeking. Therefore, when the court bestows a noble title, it is shared with him. The gentleman's way of standing is to constantly enhance his virtue. Virtue does not remain hidden; this is the fundamental principle of those in authority seeking the virtuous and those below being governed. Therefore, the gentleman always returns to seek this fundamental principle.

六三，得敵，或鼓或罷，或泣或歌。象曰：或鼓或罷，位不當也。三與四皆為敵，三應於上，四巽於下，對而為敵，鼔以戰之。四附上而大不敢當也，或罷之矣。不勝而懼，或泣之矣。四不我爭，歡巳志獲，或歌之矣。柔徳之薄，不量其勢，不當於位，不正於分也。

Six in the Third encounters an opponent, at times beating drums to attack, at times ceasing hostilities, at times weeping, and at times singing. The Image Commentary says: beating drums and then ceasing hostilities is because the position is not appropriate. Six in the Third is in opposition to Six in the Fourth: Six in the Third corresponds with Nine in the Fifth, while Six in the Fourth is humble and submissive, thus forming a mutual opposition. Therefore, drums are beaten to initiate battle. However, Six in the Fourth relies on Nine in the Fifth and has great power, so Six in the Third dares not engage directly and has to cease hostilities. Unable to win, fear arises, leading to weeping. Later, Six in the Fourth does not contest, allowing Six in the Third to fulfill its wish and thus rejoice, leading to singing. This is due to the shallow virtue of being gentle and submissive, not considering the situation, the position being inappropriate, and not fulfilling its proper role.

六四，月幾望，馬匹亡，無咎。象曰：馬匹亡，絶類上也。得位上順而為五巽，陰盛得附，故無咎也。

Six in the Fourth, the moon is nearly full but not yet fully round, the horse has lost its mate, and there is no fault. The Image Commentary says: losing the mate of the horse signifies cutting off from one's own kind and attaching oneself to a higher power. Six in the Fourth is in the proper position and follows upward, showing humility and obedience to Nine in the Fifth; although the yin force is strong, it has found an object to rely upon, hence there is no fault.

九五，有孚攣如，無咎。象曰：有孚攣如，位正當也。四絶類而孚我，我亦有信。攣如，當其位正，雖得地而無咎。

Nine in the Fifth, with sincerity and close connection, does not commit any mistakes. The Image Commentary says: Sincerity and close connection exist because of its proper position. Six in the Fourth cuts off its kindred and turns to me with sincerity, and I respond with sincerity, so they are firmly united. Its position is correct, thus it stands firm and has no mistakes.

上九，翰音登于天，貞凶。象曰：翰音登于天，何可長也。翰音為雞，巽之象也。以其陽物巽陰而無力飛，必鳴也。登於天，何可久乎。信不由中，而為極上，難終之約，其可乎。信而莫應，有聲而巳，正之凶也。

The top nine, the sound of a rooster's crowing rises high into the sky, but if one remains steadfast, it will be ominous. The Image Commentary says: the sound of the rooster rises into the sky, how can it last long? The term 'hán yīn' refers to the rooster, which is the image of the Wind hexagram. The rooster is a yang creature, yet it humbly submits to yin, lacks strength to fly high, and can only crow. Its sound rises into the sky, yet how can it last? If sincerity does not come from the heart, yet one is at the highest position, making an agreement that cannot be fulfilled, how can that succeed? There is only the name of sincerity with no one to respond, leaving only a sound, so remaining steadfast will bring misfortune.

艮下震上 小過，亨，利貞。可小事，不可大事。飛鳥遺之音，不冝上，冝下，大吉。彖曰：小過，小者過而亨也。過以利貞，與時行也。柔得中，是以小事吉也。剛失位而不中，是以不可大事也。有飛鳥之象焉。飛鳥遺之音，不宜上，宜下，大吉。上逆而下順也。

The lower trigram is Gen (Mountain) and the upper trigram is Zhen (Thunder), forming the hexagram Xiao Guo (Small Crossing). The hexagram Xiao Guo says: It is smooth, favorable to maintain the correct path; it is suitable for small matters but not for great ones. A flying bird leaves a trail of calls; it is not favorable to go upward, but favorable to go downward, resulting in great good fortune. The Commentary on the Judgment says: Xiao Guo means that in a small aspect there is an excess, yet it remains smooth. Exceeding yet still being favorable to maintain the correct path, this is in harmony with the times. Yin and flexibility are in the center, hence small matters are favorable; Yang and strength are out of position and not in the center, hence great matters are not suitable. The hexagram contains the image of a flying bird. The bird leaves a trail of calls; it is not favorable to go upward but favorable to go downward, resulting in great good fortune, because going upward is contrary, while going downward is smooth.

剛失正，柔以為主，小人當位，過而得通也。小人者，其心小其見狹，其務近君子，過以合時，利不失正乃行，故小事可也。鳥也者，陽升之物也。剛雖上而失位，不中不得行正也，是以有飛鳥之象也。君子憂其失，哀其止，發乎志，形乎聲，犯上以匡之，逆於其道不行，動無所往，遇於害焉。上順而止之，以俟其通，故得其大吉焉。是故不可以大事也。

Heavenly Yang loses its proper position, and Yin becomes dominant, with petty men occupying important positions. Although this is excessive, it can still be carried out. Petty men have narrow minds and limited vision, focusing only on immediate matters. At this time, the gentleman makes slight adjustments to conform to the situation. As long as it is beneficial and does not lose the right path, he will act. Therefore, small matters can be handled. Birds are things that rise with the Yang energy. Although Yang rises, it loses its proper position and does not reside in the center, so it cannot follow the right path. Hence, the hexagram shows the image of a flying bird. The gentleman worries about the mistakes in the situation and grieves that the right path is obstructed. His feelings move his will, and his will is expressed through sound, offending those above to correct the situation. However, going against the trend leads to the failure of the way. When action is taken, there is nowhere to go, and instead, misfortune is encountered. It is better to temporarily stop and wait for the right opportunity, thus achieving great good fortune. For this reason, it is said that great things cannot be done.

象曰：山上有雷，小過。君子以行過乎恭，喪過乎哀，用過乎儉。山上有雷，其虛聲而巳，無益下也。行過乎恭，喪過乎哀，用過乎儉，救於治有其聲也。小事過而不傷其正者，莫過是也。故君子行之。

The Image Commentary says: Thunder on the mountain, this is the hexagram of a minor excess. The gentleman therefore exercises exceptional reverence in his conduct, exceptional mourning in times of bereavement, and exceptional frugality in his expenditures. Thunder on the mountain is merely a hollow sound, offering no real benefit to below. Excessive reverence, excessive mourning, and excessive frugality in times of peace can only leave a minor remedy in terms of reputation. However, to slightly overstep in small matters without harming the right path, there is no better example than these three, so the gentleman is willing to act in this way.

初六，飛鳥以凶。象曰：飛鳥以凶，不可如何也。小過不冝上也，其在防之初乎。上應其動，無所止者也。不可往而往，凶災之及，自致之也，將如之何哉。

Initial Line Six, like a bird flying upward, is ominous. The Image Commentary says: A bird flying upward brings misfortune, there is no way to reverse it. At the time of a minor excess, one should not go upward, vigilance should be at the beginning. Initial Line Six corresponds with Nine in the Fourth and follows with restlessness, once it flies, it cannot be stopped. Clearly it should not go forward yet it does, misfortune comes upon it, it is self-inflicted, what can be done about it?

六二，過其祖，遇其妣，不及其君，遇其臣，無咎。象曰：不及其君，臣不可過也。小過，剛失位也。二得位，得中能過其剛者也。妣，臣柔也。往與於陰也。非其常而得之，曰過。於其家斯遇妣矣。其於國斯遇臣矣。不及其君，人之化也。臣不可過君也。而今過之者，小過之過者也。遇而時，故無咎矣。

Six Two, it passes over the grandfather and meets the grandmother; it does not reach the sovereign but meets the minister, and there is no fault. The Image Commentary says: it does not reach the sovereign because the minister should not surpass the sovereign. In the卦 of Small Excess, all the yang lines are out of position. Six Two is in the correct position and also in the center, so it is able to surpass the yang. The grandmother and the minister both belong to the category of the yielding. Six Two meets the yin in its journey. Although it goes against the usual pattern, it still gains something, which is called 'excess': in the family it meets the grandmother, in the state it meets the minister. 'Not reaching the sovereign' refers to the usual human affairs: the minister should not surpass the sovereign. Now it does surpass, which is exactly what the卦 of Small Excess refers to as a slight excess. Its meeting is also appropriate, so there is no fault.

九三，弗過，防之，從或戕之，凶。象曰：從或戕之，凶如何也。陽不得正，不遇者也。小人匪正，忌於君子，可以防之，應而從之，則戕之矣。不能防而自致凶也，如之何哉。

Nine in the Third, lacking vigilance and blindly yielding, will invite harm from others, resulting in misfortune. The Image Commentary says: Yielding and suffering harm, how can this misfortune be avoided? Nine in the Third occupies a yang line in a yang position but does not receive a proper response, indicating a missed opportunity. Petty people have improper intentions and resent the virtuous. They should be carefully guarded against; yet if one instead responds to them and yields, they will be harmed. Failing to guard against danger and inviting misfortune, what else can be done?

九四，無咎，弗過遇之，往厲必戒，勿用永貞。象曰：弗過遇之，位不當也。徃厲必戒，終不可長也。卑退自守，故無咎也。剛失位不能過者也。下應而來，非已之召，故曰遇也。恃應自得，以往危哉。必自戒之，此不足為長正之道也。

Nine in the Fourth position has no fault; it is not that it goes forward to meet, but rather that the other party comes to meet it. Continuing forward is dangerous, so one must be self-aware and cautious, and not remain on this path for too long. The Image Commentary says: meeting without crossing over is because the position is not appropriate; proceeding with danger and needing vigilance indicates that it cannot be sustained for long. Nine in the Fourth is humble and retreating, staying within its proper role, so it has no fault. It is yang but out of place, so it cannot move forward. Initial Six is below and responds to it, coming forward on its own, not because Nine in the Fourth invites it. Therefore, it is called 'meeting.' Relying on the response from another and becoming complacent will lead to danger if it continues forward, so one must be self-aware. This situation is not sufficient for a long-term path of uprightness.

六五，密雲不雨，自我西郊，公弋，取彼在穴。象曰：密雲不雨，已上也。柔居尊，小居大也。不應於上，小事而巳。密雲而不能雨者，陰陽得行其道，故盛而為雨也。小過陰乗陽，而位於陽，巳上過矣，安?施乎。不足以和澤天下也。君子之修德，守於中正，俟其時而行也。茍無正矣，雖上過其德也。將何為乎。陰不足以當王，施於公而巳矣。弋非狩之大者，穴非路之夷者，皆小人之過也。以柔與於柔也。

Six Five, the clouds are thick and heavy but no rain falls; the clouds come drifting from the western outskirts. The king uses arrows with cords to shoot at game hiding in caves. The Image Commentary says: the thick clouds do not rain because the yin energy has already risen above. Six Five, being yin and soft, occupies a high position, which is a small thing taking a great place; it does not correspond with above, so it can only handle small matters. The clouds are thick but do not rain because yin and yang must follow their own paths and harmonize to become abundant and produce rain. In the Small Overcoming hexagram, yin oversteps yang and occupies a yang position; yin energy has already overstepped, how can it still transform? (The original text is missing one character after "An.") This is insufficient to harmonize and nourish the world. The gentleman cultivates virtue, holds to the middle and correctness, waits for the right time before acting; if he himself is not correct, even if he is above others, it is only an overstepping in virtue, and what can he accomplish? Yin and softness are not sufficient to be a ruler, they can only be applied to the level of marquises. Using arrows with cords to hunt is not a major hunting activity; caves are not broad roads, these are all overstepping by the petty. Here it is using soft means to deal with soft objects.

上六，弗遇過之，飛鳥離之，凶。是謂災眚。象曰：弗遇過之，巳亢也。小過，陰□過也。小人之道，極也。應何遇乎，飛鳥之凶，上何止矣。道之窮，離之凶，是謂災之過也。

Six at the Top, without meeting anyone yet acting beyond one's capacity, like a bird flying alone far away, is ominous. This is called calamity. The Image Commentary says: acting beyond without meeting is because it has already become overly exalted. The hexagram of Small Overstep is when the yin energy is excessive (the original text is missing one character here), and the way of the petty person has reached its extreme. It has no corresponding element, so who can it meet? The ominous danger of a bird flying high, when it reaches the top, where can it rest? The path is exhausted, and flying alone brings calamity. This is called excessive calamity.

離下坎上 旣濟，亨，小。利貞。初吉，終亂。彖曰：旣濟，亨。小者，亨也。利貞，剛柔正而位當也。初吉，柔得中也。終止則亂，其道窮也。

The lower trigram is Li (Fire) and the upper trigram is Kan (Water), forming the hexagram of Ji Ji (The Completion). The hexagram Ji Ji says: It is smooth, but only slightly smooth; it is favorable to maintain the correct position; the beginning is auspicious, but the end is chaotic. The Commentary on the Judgment says: After completion, it is smooth, meaning smoothness in the minor aspects. It is favorable to maintain the correct position because the strong and the weak each occupy their proper positions and the lines are appropriate. The beginning is auspicious because the line six in the second position is a yin line that is in the center. But by the end, it stagnates and becomes chaotic, because its way has reached its limit.

剛濟而得位乎上，柔當而應上，是以亨，偕於小人也。剛柔得正，其利貞。下者，上之階；柔者，強之本。柔當而守中，不敢逸也，故初吉。安於旣濟，止而無防，窮其道而終亂也。

The yang is strong and has achieved the merit of crossing the river, thus occupying a high position. The yin is proper in its place and has a corresponding response above, so it is smooth and favorable. However, this smoothness must be shared with the petty person. Both the strong and the gentle are in their proper positions, so it is favorable to maintain correctness. Those below are the steps for those above, and the weak is the foundation of the strong. The line six-two, being yin and proper in its place, holds to the middle path and does not indulge or become complacent, hence the beginning is auspicious. But once it becomes complacent with the completed state and stops without vigilance, the path comes to an end and ultimately leads to disorder.

象曰：水在火上，旣濟。君子以思患而豫防之。水在火上，相得而為功也。旣濟之矣，安之不慮，則覆矣。故思患先防，?保其終也。

The Image Commentary says: Water above fire, this is the hexagram of Final Completion. The gentleman thus thinks of calamity and prepares in advance. Water above fire, both complementing each other, can achieve their function. Once the matter is completed, if one rests content without further consideration, it will lead to downfall. Therefore, one must think of calamity and prepare in advance, in order to preserve the final outcome. (The last sentence originally lacks one character.)

初九，曳其輪，濡其尾，無咎。象曰：曳其輪，義無咎也。剛為旣濟之初，力微而去險未逺也。旣濟深險而未達於陸，故曳輪濡尾也。初濟而不敢怠，其義豈有咎乎。

Initial Nine, holding back the chariot wheel so it does not move too quickly, getting the tail wet, there will be no mistake. The Image Commentary says: holding back the chariot wheel, in terms of principle, there will be no mistake. Initial Nine is yang and located at the beginning of the completed situation, its strength is still weak, and it is not far from leaving the dangerous situation. Just having crossed the deep danger and not yet reached the land, hence holding back the chariot wheel and getting the tail wet. Having just crossed the river, one does not dare to be careless, so where would there be a mistake?

六二，婦喪其茀，勿逐，七日得。象曰：七日得，以中道也。得位處內而應於上，婦之道也。而乗於剛，懼其暴也。喪其飾矣。茀之喪，容之減矣，中以奉陽，獲其濟，下不敢凌，勿逐而七日自復。七日者，復之不逺，近取之諸日，極小人位而復，則下剛易也。

Six Two, a woman loses the curtain on her carriage, but there is no need to search for it; after seven days it will return naturally. The Image Commentary says: the return after seven days is because she holds to the middle path. Six Two is in a proper position within the inner trigram and corresponds with Nine Five, which is the way of a wife. However, she is in a position of excess over a yang line, fearing the husband's harshness, and thus loses her adornment. Once the adornment is lost, her appearance is diminished; yet she uses her middle virtue to serve the yang, receiving assistance, and the lower yang does not dare to oppress her, so there is no need to search; after seven days it returns naturally. The seven days refer to the time limit for the return, which is not far, symbolized by the number of days: when a yin line reaches its extreme, it turns back, and at that time the lower yang becomes gentle.

九三，髙宗伐鬼方，三年克之，小人勿用。象曰：三年克之，憊也。為下體之上，巳得其位，旣濟者也。濟險以力非易也，與王同功而受任也。髙宗鬼方，三年克之，義焉。力以三年，疲而獲矣。愼在於典守乎，非其人則恃勢也。以天下之功為巳之私，與主剛敵，至於終亂矣。

Nine Three, King Wu Ding of the Yin dynasty waged war against the Guifang people and took three years to conquer them; one should not appoint petty men. The Image Commentary says: Taking three years to conquer indicates being exhausted. Nine Three is at the top of the lower trigram, having already attained its proper position, thus capable of achieving the merit of benefiting the people. Using force to overcome difficulties is inherently difficult; it is in harmony with the king in establishing achievements and accepting great responsibilities. King Wu Ding's campaign against the Guifang people, which took three years to succeed, exemplifies this: exhausting three years of effort, only after being weary did he achieve victory. One must be cautious in selecting those who hold official positions: if the wrong people are appointed, they will abuse their power, seize the merits of the world for themselves, and eventually challenge the sovereign, leading to chaos throughout the land.

六四，繻有衣袽，終日戒。象曰：終日戒，有所疑也。有應當位，居剛之上，疑懼侵逼，至其重夜而不少懈也。柔而守正而戒備之，乃可以濟，亨小矣。物咸遂焉，雖居乗剛而終無患也。

Six in the Fourth, beautiful silk robes will eventually become tattered rags, and one must remain vigilant all day. The Image Commentary says: remaining vigilant all day, is because there is some doubt in the mind. The Sixth in the Fourth has a corresponding line and is in a proper position, yet it is located above a yang line, fearing being attacked, so it does not relax even after nightfall. It is yin and yet upholds correctness, and is always cautious, thus it can achieve the merit of crossing over, though its success is limited. All things go smoothly, although it is in a position of riding over a yang line, in the end there is no calamity.

九五，東鄰殺牛，不如西鄰之禴祭，實受其福。象曰：東鄰殺牛不如西鄰之時也。實受其福，吉大來也。人也者，神之主也。時者，人之由也。禮之大也。差其時，則人不和神，弗福矣。旣濟難夷，非大盛也，故有終止之窮焉。大人者，與時消息也。時之失，何所寄乎。故旣濟雖盈，神弗福也。得時盡順，吉大來也。唯大人□保其終矣。

Nine in the Fifth, the eastern neighbor sacrifices cattle in a grand ritual, but the western neighbor offers a simple sacrifice of the season, and thus genuinely receives the blessings of the divine. The Image Commentary says: the eastern neighbor sacrifices cattle, but the western neighbor's sacrifice is more timely; truly receiving the divine blessing, this is the arrival of great good fortune. Humans are the masters of the divine; the timing is the basis for human actions, and is the most important aspect of ritual. Missing the timing leads to discord among people and the divine does not bestow blessings. At the time of completion, difficulties have not yet subsided, and it is not a time of extreme prosperity, hence the outcome is stagnation and exhaustion. The great person adapts to the rise and fall of circumstances, but once the timing is missed, where can hope be placed? Therefore, although the state of completion appears full, the divine does not bestow blessings; only by seizing the right timing and achieving smooth progress can great good fortune arrive. Only the great person (the text is missing one character here) can secure the final outcome.

上六，濡其首，厲。象曰：濡其首厲，何可久也。旣濟而極於上，志與時窮，上反下矣。首濡矣，身其危哉。

Six at the Top, when crossing the river, the head gets wet, indicating danger. The Image Commentary says: When the head is wet and there is danger, how can this last? The principle of the completed process has reached its highest line, and has now reached its extreme. Those at the top will revert to the lower positions. The head is already soaked, so the self is naturally in danger.

坎下離上 未濟，亨。小狐汔濟，濡其尾，無攸利。彖曰：未濟亨，柔得中也。小狐汔濟，未出中也。濡其尾，無攸利，不續終也。雖不當位，剛柔應也。

The lower trigram is Kan (Water) and the upper trigram is Li (Fire), forming the hexagram of Wei Ji (The Not Yet Completed). The hexagram Wei Ji says: It is smooth. A young fox is about to cross the river but gets its tail wet, and there is no benefit. The Commentary on the Judgment says: Although the situation is not yet completed, it is smooth because the line six in the fifth is yin and flexible, and it is in the center. The young fox is about to cross, indicating that it has not yet escaped from danger. Its tail gets wet and there is no benefit, meaning that it cannot complete the matter. Although all the lines are not in the correct position, the yin and yang lines correspond to each other.

柔得中，不當位，未?濟也，而□其變矣。剛近濟在於險中，力小形微，濡其尾，無攸利，不?續其終。下非所濟逺也。剛柔而同力，故有終通之道焉。

Six in the Fifth, with its gentle and compliant nature, occupies the center of the Upper Trigram, yet none of the six lines are in their proper positions, hence it is called 'Not Yet Completed.' The turning point of the matter lies in this state of change. Nine in the Second, though its strong line is close to achieving the crossing over, is still trapped within the danger of the Kan trigram. Its strength is weak and its situation is isolated, just like a small fox crossing the river and getting its tail wet, offering little advantage and unable to complete the task of crossing. The Lower Trigram itself is not a place suitable for a long journey. Fortunately, the strong and the gentle lines correspond with each other above and below, working in harmony, so there ultimately exists a path for success in crossing over.

象曰：火在水上，未濟。君子以慎辨物居方。

The Image Commentary says: Fire above water, fire is upwardly ascending and water is downwardly moistening, they do not interact with each other, which is the image of the Hexagram of Unfinished Affairs. The superior person takes this as a model, carefully distinguishing the nature of things and allowing each to be in its proper place.

火上水下，各守其所，雖未濟而各保其安也。君子明愼辨物，而使各安其所，則致之而得宜用之，而得當也。

Fire is above and water is below, each maintaining its own position. Though they cannot mutually assist each other, they each preserve their own stability. The gentleman clearly observes and carefully distinguishes the nature of all things, placing them in their proper positions. In this way, attracting them becomes appropriate, and using them becomes suitable.

初六，濡其尾，吝。象曰：濡其尾，亦不知極也。

Six at the Beginning: A young fox crosses a river and gets its tail wet, feeling regret. The Image Commentary says: The tail getting wet is because it does not understand the limits of its own strength.

以柔而濟於險，初始渉者也。近淺猶濡尾矣，況其深必不濟矣。不知力之極也，可惜也已。

At the beginning, with a weak and delicate nature, one attempts to cross a dangerous river. It is like someone who has just entered the water and is still in the shallow part near the shore, yet already their tail is wet. How much more so when reaching deeper waters, they will certainly not be able to cross. This is a lack of understanding of one's own limitations, truly regrettable.

九二，曵其輪，貞吉。象曰：九二貞吉，中以行正也。

Nine Two: Holding back the chariot wheels without hastening forward, maintaining firm uprightness brings auspiciousness. The Image Commentary says: Nine Two attains auspiciousness by upholding uprightness, because it is located in the center of the lower trigram, able to act in accordance with the middle way.

居得險中，動而應主，剛德不邪而?濟也，故曵輪。載險而當之矣，故正吉也。

Nine in the Second is in the Kan trigram, which represents water, and occupies the central position. Once it takes action, it corresponds with Six in the Fifth, the sovereign. Its strong and vigorous virtue does not deviate, and it is capable of undertaking the responsibility of crossing the perilous situation. Therefore, it is said 'holding back the chariot wheel.' It carries the danger bravely and assumes responsibility, so maintaining correctness brings good fortune.

六三，未濟征凶，利渉大川。象曰：未濟征凶，位不當也。

Six Three: If one proceeds hastily before the matter is completed, there will be danger, but it is advantageous to cross a great river. The Image Commentary says: When the situation is not yet resolved and one undertakes a journey, there is danger, because the position occupied is not appropriate.

力小失位，逺何為，附於二則險自濟也。

Six in the Third is weak and has lost its proper position; how can it achieve anything through distant travel? As long as it relies on the strength of Nine in the Second, difficulties and dangers can naturally be overcome.

九四，貞吉，悔亡。震用伐鬼方，三年有賞于大國。象曰：貞吉悔亡，志行也。

Nine in the Fourth: Holding firm to the correct position brings good fortune, and regret disappears. With vigorous strength, one launches a campaign against the Ghost Country, which lasts three years, and finally receives a reward from a great state. The Image Commentary says: Holding firm to the correct position brings good fortune, and regret disappears, because the will is carried out.

未濟征凶，柔居中，力小不?濟也。有委任之道焉，未濟當位，志在乎濟，而奉其上得正之吉也。而遂其志焉。何逼近之悔乎，將盡力以功，震其未濟，故伐鬼方，三年乃克，而受國矣。初以勤奉主，終以功獲賞，有終濟之義也。

The Hexagram Statement says "Before Completion, an expedition brings danger." This is because the line Six in the Fifth, being flexible and in the central position, is weak and unable to accomplish the task alone, thus implying the principle of entrusting capable ministers. The line Nine in the Fourth, during the time of incomplete success, is in the position that should bear responsibility, with the ambition to achieve the task of crossing the river. It serves the superior line Six in the Fifth, thus attaining the auspiciousness of upholding the right path and fulfilling its own aspirations. If this is the case, how could there be regret from approaching the position of the ruler? It will strive to establish achievements, and even before the task is completed, it will display strength, hence the statement "military campaign against the ghostly region." After three years of warfare, it finally receives the title of a great ruler. Initially, it diligently serves the ruler, and finally, it is rewarded with military honors, which signifies the meaning of ultimately completing the task.

六五，貞吉無悔。君子之光，有孚，吉。象曰：君子之光，其暉吉也。

Six Five: Holding firm to the correct position brings good fortune, without regret. The light of the gentleman shines to all directions, with sincerity in heart, bringing good fortune. The Image Commentary says: The light of the gentleman refers to his radiance spreading outward and bringing good fortune.

柔得中正之吉，無其悔也。志在乎濟，授之以?任之，無疑以至於終濟，可謂君子之光煥乎輝發矣。信有中正之吉哉。

Six in the Fifth, though gentle, holds a position of honor and thus attains the auspiciousness of being in the center and upright. Therefore, there is no regret. Its aspiration is to cross the river, entrusting the responsibility to Nine in the Fourth and placing full trust in it without suspicion, continuing until the successful crossing. This can be said to exemplify the radiance of a gentleman. It truly possesses the auspiciousness brought about by the virtue of being in the center and upright.

上九，有孚，于飲酒，無咎。濡其首，有孚，失是。象曰：飲酒濡首，亦不知節也。

Upper Nine: With sincere intentions, one can calmly drink and enjoy oneself without error. However, if one becomes addicted to drinking to the point of soaking the head, even with sincerity, one loses proper restraint. The Image Commentary says: Drinking to the point of soaking the head is also due to a lack of moderation.

滿者自覆，謙者自益，非天之所為也。夫以未濟之初志存，而不懈以至於終濟，而信有其樂也，亦何咎哉。樂極志滿，道斯反矣，故濡其首，信失其樂哉。夫將濟者，力之及也。濟非大順而致也，力以取之，順以守之，乃得其久。旣濟而盈，將有覆矣。君子可無懼乎。

A person who is self-satisfied brings about his own downfall, while a humble person gains benefits. This is not due to heaven's deliberate arrangement. At the beginning of the hexagram "Not Yet Completed," one sets a firm intention and persists until the task is accomplished, thus truly enjoying the pleasure within it. What is wrong with that? However, once pleasure reaches its peak and one becomes overly content, the course of things turns to the opposite. Therefore, it is said, "drenching the head," meaning the joy gained through sincerity is lost. Those who are about to succeed rely on their strength being sufficient. Crossing the river is not achieved solely by smooth sailing; it requires striving with strength and maintaining flexibility to preserve success. Once the crossing is completed but one becomes arrogant and self-satisfied, downfall is inevitable. How can a gentleman not remain cautious and vigilant?

天尊地卑，乾坤定矣。卑髙以陳，貴賤位矣。動靜有常，剛柔斷矣。方以類聚，物以群分，吉凶生矣。在天成象，在地成形，變化見矣。是故剛柔相摩，八卦相蕩。鼓之以雷霆，潤之以風雨。日月運行，一寒一暑。乾道成男，坤道成女。乾知大始，坤作成物。乾以易知，坤以簡能。易則易知，簡則易從。易知則有親，易從則有功。有親則可久，有功則可大。可久則賢人之德，可大則賢人之業。易簡而天下之理得矣。天下之理得而成位乎其中矣。

Heaven is above and exalted, Earth is below and humble, thus the positions of the trigrams Qian (Heaven) and Kun (Earth) are established. The low and the high are arranged in order, and the distinctions of honor and humility are thus determined. The movement and stillness of all things in heaven and earth each follow their own regular patterns, and the qualities of "Yang" and "Yin" are thus distinguished. Things are grouped by their kinds, and all things are divided by their categories, thus giving rise to good fortune and misfortune. In heaven, the "images" of sun, moon, and stars are formed, and on earth, the "forms" of mountains, rivers, moving creatures, and plants are formed, and thus change becomes apparent. Therefore, the Yang lines and Yin lines interact and move, the eight trigrams shift and interact, with thunder used to stir them and wind and rain used to nourish them; the sun and moon move ceaselessly, and the alternation of cold and heat occurs. The way of Qian gives rise to masculinity, and the way of Kun gives rise to femininity. The way of Qian governs the creation of all things, and the way of Kun carries through the completion of all things. Qian is simple and governs knowledge, and Kun is straightforward and accomplishes things. Simplicity makes things easy to understand, and straightforwardness makes things easy to follow; easy understanding brings people to attach themselves, and easy following leads to effectiveness; attachment brings about longevity, and effectiveness brings about expansion. Longevity is the virtue of the virtuous, and expansion is the achievement of the virtuous. With simplicity and straightforwardness, the principles of the world are all grasped; when the principles of the world are grasped, people establish their place within heaven and earth.

天尊也，故健以首之。地卑也，故順以承之。尊卑列而貴賤明矣。盈乎中者，莫大象類焉，夫婦也，父子也，君臣也。尊動而變卑，靜而化剛，柔以斷其用，而得其常也。正其分位，觀其動靜，然後理可得也。夫物同其事，則聚之有上下之應也。異其群，則分之有剛柔之合也。趨其同，求其群，居其位或不當，則吉凶生也。故天降其氣，地流其形，上施其道，下行其事，則能成變化矣。

Heaven is exalted, so it is represented by the strong and vigorous; Earth is humble, so it is represented by the gentle and yielding. The order of exaltation and humility is established, and thus the distinction between honor and humility is clear. The most significant aspect filling heaven and earth is the classification of things by their symbolic representations. The principles of husband and wife, father and son, ruler and subject are all based on this. The exalted one moves and turns toward the humble one; when it is still, it generates strength. Then the yielding is used to regulate the strength, and thus each follows its proper way. Correcting the proper names and positions, observing their movements and stillness, then the principles of things can be understood. For things that are similar, they are grouped together, with a relationship of mutual correspondence between superior and inferior; for things that are different, they are separated, with the principle of the combination of strength and yielding. Seeking their own kind and group, but their position may not be appropriate, and thus fortune and misfortune arise. Therefore, Heaven sends down its qi, and Earth spreads out its form. The superior one implements the great way, and the inferior one handles affairs, thus achieving transformation.

聖人以是觀象造形，而能體化合變者，得之道也。故剛柔相摩而成變化，八卦更致，殊濟同功。雷以動之，雨以濡之，風以散之，日月以運息之，四時以推之，故乾者氣之始也，男之道也。一施命而不雜，唯無為也。能通天下之志，故得保其尊，易知者也。坤承乾也，造形始也，女之道也。專其命而不失其作者也。能知變化之道，故得保其靜也，簡能者也。夫易以知物者，物易知也。故於物有親，有親者可久之道也。故長人以之為德，簡以從物者，物亦易從也。物從則有功，斯可大矣。故從事者以之為業。天下之物多矣，而其致一焉，易簡之謂也。致一則天下之理盡矣，故能上保其尊，下安其卑，而成位長矣。

The sages observed the phenomena of things and created forms based on these, thus being able to comprehend the workings of nature and harmonize with its changes, which is called attaining the Way. Therefore, the hard and the soft interact and produce change; the eight trigrams alternate in their application, differing in their methods but consistent in their effects. Using thunder to stir them, rain to nourish them, wind to scatter them, and the movement of the sun and moon to make them act or rest, and the changing of the four seasons to drive them forward. Therefore, "Qian" represents the beginning of qi, the principle of masculinity; it issues commands with purity and simplicity, without action, yet it can unify the hearts of all under heaven, thus maintaining a high position, which is called "Easy to know." "Kun" receives the giving of "Qian," representing the beginning of form, the principle of femininity; it remains faithful to what it has received without losing its nurturing function, thus understanding the way of change, and maintaining quietness, which is called "Simplicity in ability." The Book of Changes uses simplicity to understand all things, and all things become easy to understand, thus showing affection for all things; affection leads to lasting success, so the elder people regard it as virtue. Using simplicity to follow all things, and all things become easy to follow; when things follow, there is effectiveness, and effectiveness leads to expansion, so those who manage affairs regard it as their undertaking. The things in the world are numerous, yet their ultimate direction is the same, which is called "Easy and simple." When things are unified, the principles of the world are fully understood, so one can maintain a high position and establish a low position, thus setting positions and maintaining them for a long time.

聖人設卦觀象，繫辭焉。而明吉凶，剛柔相推而生變化，是故吉凶者，失得之象也。悔吝者，憂虞之象也。變化者，進退之象也。剛柔者，晝夜之象也。六爻之動，三極之道也。是故君子所居而安者，易之序也。所樂而玩者，爻之辭也。是故君子居則觀其象，而玩其辭。動則觀其變，而玩其占。是以自天佑之吉，無不利。彖者：言乎象者也。爻者，言乎變者也。吉凶者，言乎其失得也。悔吝者，言乎其小疵也。無咎者，善補過也。是故列貴賤者，存乎位。齊小大者，存乎卦。辨吉凶者，存乎辭。憂悔吝者，存乎介震。無咎者，存乎悔。是故卦有小大，辭有險易。辭也者，各指其所之。

The sage established the structure of hexagrams, observed the phenomena of things, and attached statements beneath the lines of the hexagrams, to explain the meanings of good fortune and misfortune. The strong lines and the yielding lines shift and interact, thus producing change. Therefore, "good fortune and misfortune" symbolize gain and loss, "regret and worry" symbolize anxiety and doubt, "change" symbolizes progress and retreat, and "strong and yielding" symbolize day and night. The movement of the six lines reflects the principles of heaven, earth, and humanity, the three fundamental aspects. Therefore, the gentleman, when at ease, can maintain harmony by following the order revealed by the Book of Changes; when he delights in it, he repeatedly contemplates the line statements. Thus, he can receive the protection of heaven, achieving auspiciousness and benefiting all things. The "彖辞" explains the overall meaning of a hexagram, while the "爻辞" explains the changes of each line. "Good fortune and misfortune" refer to gains and losses in human affairs, "regret and worry" refer to minor flaws, and "no blame" refers to the ability to correct mistakes. Therefore, the ranking of importance is determined by the positions of the lines; the evaluation of the moral qualities of a hexagram is determined by its structure; the distinction between good fortune and misfortune is determined by the statements of the lines; the concern for regret and worry arises from vigilance in the smallest details; and the ability to avoid mistakes comes from recognizing regret and making changes. Therefore, hexagrams vary in size, and their statements vary in difficulty; the statements each point out the direction they are leading towards.

聖人得天地之理，探萬物之宜，而設卦觀象，後聖繫辭焉。而明吉凶，剛柔迭代而進退之，則變化窮而吉凶生也。是故吉凶者，得失也。悔吝者，不盡其時而後其憂也。故追悔之，嘆惜之，則無及也。陰陽相推，物極而變。消息之道，觀其象而擬之也。剛柔迭興，動靜相乗，晝夜之道，觀其可而動止之。故重其卦以極。三才之道窮，萬物之情也。是以君子所居而安者，因其時，觀其序，而效其吉也。所樂而玩者，處得其變，而羙其文也。故君子居則觀其象，而玩其辭，動則觀其變，而玩其占，自卜之明也。

The sage investigates the principles of heaven and earth, explores what is suitable for all things, and thus establishes the structure of the hexagrams, observing the forms of things. Later sages added words beneath the lines of the hexagrams to explain fortune and misfortune. The principles of yin and yang alternate, advancing and retreating, and when change reaches its extreme, fortune and misfortune arise. Therefore, "fortune and misfortune" refer to gain and loss; "regret and hardship" refer to failing to seize the right moment, and only later experiencing sorrow, regret, and lamentation, by which time it is too late. Yin and yang shift and transform, and when things reach their peak, they change, which is the principle of increase and decrease, fullness and emptiness. One should observe the hexagram's image to understand this. The principles of firmness and softness alternate, movement and stillness interact, which is the principle of day and night alternating. One should determine whether to act or to stop based on the situation. Therefore, the eight trigrams are overlapped to form the sixty-four hexagrams, thus exhausting all possible changes. The principles of heaven, earth, and humanity, the three elements, are thoroughly examined, and the true nature of all things is fully revealed. Therefore, the gentleman, in peace, can dwell in ease by following the trend and observing the order, thus following the path of good fortune; he delights and contemplates endlessly because he is in the right place and adapts to change, thus appreciating the meaning and order within. Therefore, the gentleman, when at leisure, observes the hexagrams and contemplates the words beneath the lines, and when acting, observes the changes of the lines and contemplates the divination, thus questioning himself and understanding clearly within.

聖人極陰陽之度，窮變化之□，而得其易。是以合於天而自天佑之吉，無不利也。彖者，時之大歸也。爻者，時中之變也。變而得失繫焉，悔吝生焉，能補過者無咎也。是故列其位而分其貴賤，中其小大之務者，在乎卦之歸也。辨乎吉凶者，觀乎辭之?也。憂悔吝者，存而不忘其中，思患而不苟徇也。有咎而震以免者，悔而懲其先也。故卦大者，可大而行也。故卦小者，道消而可明也。故險易之辭係指焉。

The sage exhausted the principles of yin and yang, investigated the ultimate transformations, and thus obtained the principles of the Book of Changes. Therefore, he harmonized with the heavenly way, and could "be favored by heaven, and have no misfortune in any undertaking." The "彖辞" discusses the overall trend of a hexagram's time, while the "Line Statement" describes the specific changes within that time. When there is change, there is connection with gain and loss, and regret and hardship follow. Those who can correct their mistakes will not commit them. Therefore, arranging the lines and distinguishing between high and low depends on the overall trend of the hexagram; discerning good and bad fortune depends on the direction indicated by the hexagram and line statements. Those who are anxious about regret and hardship should always maintain vigilance and not forget the middle path, foreseeing troubles in advance and not being careless or yielding. Those who already have misfortune but are frightened and thus avoid disaster are those who can repent and punish themselves in advance. Therefore, a hexagram with great virtue can undertake great affairs; a hexagram with small virtue, although its principle declines, can still manifest its meaning. The differences in expressions between difficult and easy situations are precisely based here as guidance.

易與天地準，故能彌綸天地之道。仰以觀於天文，俯以察於地理，是故知幽明之故，原始反終，故知死生之說。精氣為物，游魂為變，是故知鬼神之情。狀與天地相似，故不違，知周乎萬物而道濟天下，故不過。旁行而不流，樂天知命，故不憂。安土敦乎仁，故能愛。範圍天地之化而不過，曲成萬物而不遺，通乎晝夜之道而知，故神無方而易無體。一陰一陽之謂道，繼之者善也。成之者性也。仁者見之謂之仁，知者見之謂之知。百姓日用而不知，故君子之道鮮矣。顯諸仁，藏諸用，鼓萬物而不與聖人同憂，盛德大業至矣哉。富有之謂大業，日新之謂盛德，生生之謂易。成象之謂乾，效法之謂坤。極數知來之謂占，通變之謂事，陰陽不測之謂神。

The Book of Changes is in harmony with heaven and earth, thus it can encompass and connect the principles of heaven and earth. By looking up to observe the patterns in the heavens and looking down to examine the patterns on the earth, one understands the reasons behind hidden and manifest things. By tracing the origins of things and returning to their endings, one understands the nature of life and death. When vital energy converges, things take form; when the spirit departs, changes occur, thus one understands the nature of ghosts and spirits. The way of the Book of Changes is similar to heaven and earth, thus it does not contradict them. Its wisdom pervades all things and its way is sufficient to save the world, thus it does not err. It extends widely in all directions without becoming excessive, rejoices in heaven and accepts one's destiny, thus there is no fear. It resides in its proper place and is steadfast in benevolence, thus it can love and care for all things. It encompasses the workings of heaven and earth without error, and nurtures all things in a subtle way without missing any. It understands the principles of day and night, the hidden and the manifest, thus it knows all things. Therefore, "spirit" has no fixed place, and "Change" has no fixed form. The alternation of yin and yang is called "the Way." To accept it is to be good, to complete it is to be nature. The benevolent person sees it and calls it benevolence, the wise person sees it and calls it wisdom, the common people use it daily without realizing it, thus those who fully grasp the Way of the gentleman are few. It reveals benevolence and hides its function, moves all things without appearing like a sage, and its great virtue and great deeds reach their peak. Abundance and great possessions are called "great undertaking," daily renewal is called "great virtue," continuous generation is called "Change," forming things is called "Heaven," following and shaping form is called "Earth," exhausting the divination numbers to foresee the future is called "divination," understanding change is called "affairs," and the transformation of yin and yang that is unpredictable is called "spirit."

夫易惟與天地之大而無私，與四時之德而得節，故能彌縫綸繫天地之道。仰以觀於天文，俯以察於地理，而不差也。是以窮神達化，知幽明之故。原始反終，知死生之說。生者，形也，合天地之精，聚氣而為物。魂者，寄於形也，魂形散而遊，遊而為變。窮幽明之故則鬼神之道可知也。隱猶索之，則人道昭乎，其陳矣。與天地同功而不差，智周乎萬物之道，濟乎天下得其理而不過。行權以治之，歸其正而不流。樂天知命以處之，而無不適。

The Book of Changes possesses the vastness and impartiality of heaven and earth, and the virtue of the four seasons with proper order, thus being able to integrate and connect the principles of heaven and earth. Observing the celestial patterns above and examining the earthly patterns below, there is no error. Therefore, it can explore the mysterious and understand the workings of creation, grasping the reasons behind both hidden and manifest things. It can trace back to the beginning and seek the end, understanding the principles of life and death. What is meant by 'life' is the form, which gathers the essence of heaven and earth and collects qi to become things. What is meant by 'soul' is what resides within the form; when the form dissipates, the soul's qi disperses and becomes change. By thoroughly understanding the reasons behind the hidden and the manifest, the way of ghosts and spirits can be known. If even the subtlest things are explored, then the way of human affairs naturally becomes clear. The Book of Changes operates in harmony with heaven and earth without error, its wisdom encompassing the principles of all things, benefiting the world, grasping the principles of affairs without excess. It governs flexibly, ultimately returning to the right path without overflowing; it lives in harmony with heaven and accepts destiny, thus being adaptable in all situations.

物得安其土者，上敦其仁也。故能施愛而博化，模範天地周圍之而不過其大。曲成萬物，治其所履而不遺其小，通其幽明，體其動息，故無變而不知也，故神也者。得萬物之妙而為名也，無方也。易也者，易萬物而為言無質體也。妙其運，萬物皆神也。得其理，萬物皆易也。故一其陰，陰則易也。一其陽，陽則易也。續以繼之而成教於天下者，唯仁之善乎。備物而咸說也，用之而不勤。行之而不殆而能成天下之至者，純精之性也。則無不易矣。仁者見易謂之仁，智者見易謂之智，皆一其方百姓用之而豈知其化用哉。故至於君子之道鮮矣。

All things are able to dwell in their own place because those above act with sincerity and virtue, thus widely extending compassion and universally transforming all beings. It takes heaven and earth as its model, encompassing everything without exceeding their vastness; it skillfully completes all things, regulates their actions without missing any small detail. It connects the hidden and the manifest, perceives movement and stillness, so nothing changes without its knowledge. Therefore, the term "Shen" refers to its ability to grasp the subtle essence of all things, and it has no fixed place. The term "Yi" refers to its ability to transform all things, and it has no fixed form. Its subtle transformation is so profound that all things are inherently Shen; grasping its principle, all things are inherently Yi. Therefore, focusing solely on yin, yin becomes Yi; focusing solely on yang, yang becomes Yi. Only the benevolent virtue can carry forward this principle and achieve the education of the world. It includes all things and makes all things joyful, using it without feeling tired, practicing it without reaching danger, thus achieving the highest realm of the world. This is the pure and unadulterated nature, which is ever-changing. The benevolent person sees Yi and calls it benevolence, the wise person sees Yi and calls it wisdom, each taking only a partial view. The common people use it daily, yet they do not know its nurturing function. Therefore, those who fully grasp the way of the gentleman are few.

澤及人，人謂仁，故顯之，神用之而不可見，故藏之聖人者，興其仁也。興其仁之憂而後歸之也。顯其方，豈若鼔動萬物乗其變而無憂哉。此盛徳大業之至也。故惣其有而?其適矣，順其行而無滯於故矣。靜然至虛，無滯於物，而能生其生，而神其用者，易也。成其象而能徤以通之者，乾也。治其質，效其法，而無不順者，坤也。極變於陰陽，而考變窮數，知來之謂，占得其占，通其數乗其變，而行之，之謂事。行其事，盡其道，民咸利之，之謂神。

Benevolence and grace extended to others is called benevolence, so it should be made evident; the subtle workings of the divine are not visible, so they should be concealed. The sage's approach is to promote his benevolence; but to promote benevolence one must first have concern, and only then can success be achieved. To display one's skill in this way is nowhere near as effective as to move all things, to ride the changes, and to be free from worry. This is the ultimate of great virtue and great achievement. Therefore, to encompass all things and allow each to find its proper place, to follow their course without being bound by old ways. To be completely still and empty, not hindered by external things, yet able to generate the life of all things and the subtle workings of the world, is the "Book of Changes" (Yi). That which forms the images of things and is strong and vigorous throughout is the "Heaven" (Qian). That which arranges form and imitates the shape of things, and is without obstruction, is the "Earth" (Kun). To exhaust the changes within yin and yang, to investigate movement and to reach the limits of the divining tortoise (shizi), in order to foresee the future, is called "divination" (zhan). After obtaining the divination, to understand the numbers, to follow the changes, and to put them into practice, is called "affairs" (shi). To carry out these affairs and fulfill this principle, benefiting the people, is called "divine" (shen).

夫易，廣矣大矣。以言乎逺則不御，以言乎邇則靜而正，以言乎天地之閒則備矣。夫乾其靜也專，其動也直，是以大生焉。夫坤其靜也翕，其動也闢，是以廣生焉。廣大配天地，變通配四時，陰陽之義配日月，易簡之善配至德。

The Way of the Book of Changes is indeed vast and profound. In its distant aspect, it is boundless and inexhaustible; in its near aspect, it is tranquil and upright; in the space between heaven and earth, it encompasses everything. When "Qian" is still, it is single-minded and unwavering; when it moves, it is firm and unyielding, thus giving rise to the great creative power. When "Kun" is still, it is inwardly restrained and closed; when it moves, it is outwardly open and expansive, thus giving rise to the broad nurturing power. The vastness of the Book of Changes matches the vastness of heaven and earth; its adaptability matches the four seasons; its principles of yin and yang match the sun and moon; its simple and benevolent virtue matches the highest virtue.

夫易廣矣，大矣。逺而不知其止無其外也。邇而靜以自正無其內也。其備也。同於天地之閒矣。夫乾造物之始也，其靜也，至虛而不雜其動也。降氣而當物，無不知也，無私作也，故能大焉，萬物父也。坤造形者，其靜也。上未降氣，翕聚而不發其動也。啟務而承命，無不能也，無私巧也，故能廣焉，萬物母也。是以易無形也。易物而為形，易無名也。故廣大，體天地變通，合四時陰陽之義，配日月易簡之善，配至徳而無不備者也。

The Way of the Book of Changes is vast and profound. Looking far away, it is boundless without an outer limit; looking close, it is tranquil and upright without an inner limit. Its completeness is equivalent to the entire space between heaven and earth. "Qian" is the beginning of creating all things: when still, it is extremely empty and undisturbed; when moving, it sends down the yang energy to bring about all things. It knows all things without any private intent or artificial creation, so it is great and is the father of all things. "Kun" is the aspect that forms the bodies of things: when still, the heavenly energy has not yet descended, and it gathers and collects without action; when moving, it initiates affairs and accepts the mandate of heaven. It is capable of all things without any private cunning or scheming, so it is broad and is the mother of all things. Therefore, the Book of Changes itself has no form, but it shows form through its transformation of all things; it has no name, so it is vast and comprehensive. It manifests heaven and earth, changes and adapts in accordance with the four seasons, the principles of yin and yang correspond with the sun and moon, and the simple and easy virtue corresponds with the highest virtue, thus encompassing everything.

子曰：易其至矣乎。夫易，聖人所以崇德而廣業也。知崇禮卑，崇效天，卑法地。天地設位而易行乎其中矣。成性存，存道義之門。聖人有以見天下之賾，而擬諸其形容，象其物宜，是故謂之象。聖人有以見天下之動，而觀其會通，以行其典禮。繫辭焉以斷其吉凶，是故謂之爻。言天下之至賾而不可惡也。言天下之至動而不可亂也。擬之而後言，議之而後動。擬議以成其變化。鳴鶴在陰，其子和之。我有好爵，吾與爾縻之。

Confucius said: The Book of Changes is probably the highest principle. The Book of Changes is the book that the sages used to cultivate virtue and expand their undertakings. Wisdom should be lofty, and propriety should be humble: loftiness is to follow Heaven, humility is to follow Earth. Heaven and Earth each take their proper position, and the Way of the Book of Changes thus operates within them. To realize one's nature and preserve it is the gateway for the emergence of righteousness. The sages observed the profound and intricate nature of all things under heaven and earth, and compared them to their forms and appearances, symbolizing their respective appropriate qualities, thus called "image" (xiang). The sages observed the changes of all things under heaven and earth, and examined their convergence and mutual penetration, using them to establish rites and regulations, and attached statements to the lines of the hexagrams to judge fortune and misfortune, thus called "line statements" (yao). It speaks fully of the most profound and intricate matters of the world without causing aversion, and speaks fully of the most chaotic and changing matters without causing confusion. It first compares and then speaks, first deliberates and then acts, achieving its changes through comparison and deliberation. The line statement of Zhongfu (Faithful Center) Nine Two says: White cranes call in the shade of the mountain, their young ones respond in harmony; I have a cup of fine wine, wishing to share it with you.

子曰：君子居其室出其言，善則千里之外應之，況其邇者乎。居其室出其言不善，則千里之外違之，況其邇者乎。言出乎身，加乎民，行發乎，邇見乎。逺言行，君子之樞機，樞機之發，榮辱之主也。言行，君子之所以動天地也，可不慎乎。同人先號咷而後笑。子曰：君子之道或出，或處，或黙，或語。二人同心，其利斷金。同心之言，其臭如蘭。初六，藉用白茅，無咎。子曰：苟錯諸地而可矣，藉之用茅，何咎之有，慎之至也。夫茅之為物，薄而用可重也。慎斯術也。以往其無所失矣。勞謙君子有終吉。子曰：勞而不伐，有功而不德，厚之至也。語以其功，下人者也。德言盛禮，言恭謙也者。致恭以存其位者也。

Confucius said: A gentleman resides in his own house. If his words are good, they will be responded to even from a thousand miles away; how much more so for those nearby? If his words are not good, they will be rejected even from a thousand miles away; how much more so for those nearby? Words originate from oneself and influence the people; actions begin from near and are seen far away. Words and deeds are the pivot and the crossbow of a gentleman. Once these are set in motion, they become the master of honor and disgrace. Words and deeds are the means by which a gentleman moves heaven and earth; how can they not be cautious? The line statement of the ninth line of the hexagram "Tongren" says: At first wailing, then laughing. Confucius said: The way of a gentleman in the world is sometimes to take office, sometimes to retreat, sometimes to be silent, sometimes to speak. When two people have the same mind, their sharpness is enough to cut metal. The words of those with the same mind are fragrant like orchids. The line statement of the first line of the hexagram "Daguo" says: Using white reed grass as a mat underneath, there will be no mistake. Confucius said: Placing it directly on the ground is already sufficient; why use reed grass? What mistake could there be? This is the extreme of caution. Reed grass itself is light, yet its use can be of great value. If this method of caution is carried forward, there will be no mistakes in the future. The line statement of the third line of the hexagram "Qian" says: A diligent and humble gentleman can preserve good fortune and obtain auspiciousness. Confucius said: Working hard without boasting, achieving success without claiming the virtue, this is the extreme of sincerity. When his achievements are mentioned, he is willing to be below others. Virtue is esteemed for its grandeur, etiquette is esteemed for its respect. What is called "humility" is to reach the extreme of respect in order to preserve one's position.

亢龍有悔。子曰：貴而無位，髙而無民。賢人在下位而無輔，是以動而有悔也。不出戶庭，無咎。子曰：亂之所生也。則言語以為階，君不密則失臣，臣不宻則失身。□事不宻，則害成。是以君子慎宻而不出也。子曰：作易者，其知盜乎。易曰：負且乗致冦，至負也者，小人之事也。乗也者，君子之器也。小人而乗君子之器，盜思奪之矣。上慢下暴，盜思伐之矣。慢藏誨盜，冶容誨淫。易曰：負且乗致冦，至盜之招也。

The line statement of the Upper Nine of the Qian hexagram says: A dragon flies too high and will regret it. Confucius said: To hold a high position without actual authority, to be in a high place without the people, and to have virtuous people below without support, thus any action will bring regret. The line statement of the Initial Nine of the Jie hexagram says: Not leaving the gate will not lead to mistakes. Confucius said: The origin of disorder is treating words as a means of ascent. If the ruler is not cautious with secrets, he will lose his ministers; if the minister is not cautious with secrets, he will lose himself; if important matters are not kept secret, they will lead to disaster. Therefore, the gentleman guards secrecy and does not speak carelessly. Confucius said: The people who composed the Book of Changes must have understood the minds of thieves. The line statement of the Sixth Three of the Jie hexagram says: Carrying goods but sitting in a carriage, invites thieves. Carrying goods is the act of a petty person, while a carriage is the tool of a gentleman. A petty person using a gentleman's carriage invites thieves to seize it. Being arrogant towards superiors and cruel towards inferiors invites thieves to attack. Being careless in storing wealth is like teaching people to steal; being overly alluring is like teaching people to commit lust. The Book of Changes says, 'Carrying goods in a carriage invites thieves,' which is exactly how one invites thieves oneself.

聖人之作易，而崇德廣業者，何以為也。夫易，無私也，無為也，無方也，無體也。同於物不循其故，是以得天地萬物之情狀也。斯以運化，不亦崇廣乎，智也者。周於物而兆其機也。無不變故效天之崇焉。禮也者，止其體而得其履，無不遂也，故法地之卑焉。設天地之象，立智禮之度，則百化周流乎其中，而易其道矣。夫以成性而不外，安其所安者，於物不惑矣。其於理至矣。道義之所由生也。

The sage composed the Book of Changes to cultivate virtue and expand endeavors. How did he achieve this? The Book of Changes has no private intent, no artificiality, no fixed location, and no fixed form. It is in harmony with all things without following old patterns, thus it can grasp the true nature of all things in heaven and earth. By relying on this, it can guide the workings of the universe, which is both exalted and vast. What is called "wisdom" is the ability to pervade all things and perceive the initial signs of events, encompassing all changes within its observation, thus it follows the exalted nature of heaven. What is called "ritual" is the proper establishment of one's self, each thing finding its appropriate place and fulfilling its role, so that nothing is out of order, thus it follows the humble nature of earth. By establishing the images of heaven and earth and setting the standards of wisdom and ritual, all transformations flow within them, and the Way of the Book of Changes is thus realized. By fulfilling one's true nature without seeking external things, and by resting in the proper position, one will not be confused by the myriad things, and will reach the ultimate understanding of principles, which is the source of the Way.

聖人見天地之至奧而為後世之傳，以為將來之利，故錯其剛柔，察其態度，而擬於形容，象其物冝，故謂之象。見天下之動靜，取舍離合而得其□通以行其典禮。繫辭焉，以定其吉凶。是故謂之爻。得天下之情偽而咸以象，告人不可思而惡也。適天下之變而咸得其要，治之不可惡而亂也。觀天下之情而擬之，議天下之可而動之，則能成變化之道也。善者，民之所好也。言行者，民之準也。修諸內而發諸外矣。故鳴鶴在陰，其子和之。同聲而相應，本立道成也。可不務乎。

The sage observed the profound principles in the universe and recorded them for future generations, seeking to benefit the world. Therefore, he arranged the strong and the flexible lines, examined the nature of all things, compared their forms and appearances, and symbolized their appropriate qualities, thus called "Xiang" (image). He also observed the movement and stillness, the taking and letting go, the separation and union of all things in the world, grasped their common principles, and used them to establish rituals and institutions. He attached words to the lines of the hexagrams to judge fortune and misfortune, thus called "Yao" (line). By expressing the true and false of the world through hexagrams, he informed people, so they would not generate thoughts of aversion. By following the changes of the world and grasping the essentials, governance would not lead to chaos due to aversion. By observing the actual conditions of the world and comparing them, and discussing feasible actions, one can achieve the way of transformation. Goodness is what the people cherish; words and deeds are the standards for the people. Both should be cultivated within the heart and then expressed outwardly. Therefore, it is said, "The white crane calls in the mountain shade, and its young respond in harmony." This is the mutual resonance of similar things. Once the root is established, the way is formed. How can one not strive to do it?

是以君子修諸其身矣，修身者將以求其試也。幽而獨之，誰與和之。是以同其人，其道乃昭矣。同人者，君子之同也。其道上行，初雖逆之終獲其同也。故君子之道，出處語黙途，雖殊其致一也。二人同心，無不濟。雖至堅無不可斷之矣。同心之言，無迕矣。夫是以君子廣其同，則其道可進也。進而徃之，將以蒞其行也。其在於過，慎乎初，而慎之有終矣。故潔於薄物而致重之用也。進而得位者，其在於謙，敬而盡民力乎，故勞謙君子有終吉。德以崇，為盛也。禮以謙，為恭也。故曰謙也者，致恭以存其位者也。

Therefore, the gentleman first cultivates himself, for self-cultivation is the way to be appointed in the future. If he lives in seclusion and solitude, who would harmonize with him? Therefore, he should seek similarity with others, so that his way can become evident. The hexagram "Tong Ren" (Union) precisely discusses the gentleman's seeking of common ground with others: his way ascends and progresses, initially encountering obstacles, but ultimately gaining recognition. Therefore, the gentleman's way, whether he enters officialdom or retreats, whether he remains silent or speaks out, the paths may differ, but the ultimate goal is the same. When two people share the same heart, nothing is impossible, even the hardest thing cannot be broken; the words of those with the same heart do not contradict each other. Because of this, the gentleman broadens the scope of commonality with others, so his way can advance; advancing forward is to put his principles into practice. If he is in an extreme situation, he must be cautious at the beginning, for caution leads to a good outcome, hence the meaning of using a clean, light object as a base to achieve a valuable result. Those who advance and attain position must be humble and retreat, showing respect and caring for the people's strength, hence the saying, "The diligent and humble gentleman can preserve goodness and attain good fortune." Virtue is grand in its loftiness, and propriety is respectful in its humility, hence the saying: "Humility" is to reach the utmost respect in preserving one's position.

時之易道，斯變矣。安其位而不知巳與時極矣，窮之災也。是以亢龍有悔，戒其保於存而久其位也。夫位愈髙者，難其為人也，君子不可以不自知也。夫利厚者，害易及也。貴為長者，利害以出也。為下之巽也。其在於慎密，否則害及之矣。盜伺之矣。故不出戸庭，無咎矣。以德之不周而不厭其髙者，貪其非所有而有之，則易於事矣。易斯慢而下思賊之矣，皆自致其寇。此易之終戒也。

The situation and the Way of the Book of Changes are about to undergo a transformation. Being content with one's position without realizing that one has already reached the end along with the times brings about calamity due to reaching the extreme. Therefore, it says, "The dragon flies too high and regrets it," warning people not to cling stubbornly to their current positions and expect to hold them forever. The higher the position, the more difficult it is to act properly. A gentleman must have self-awareness. Where there is great benefit, there is also a greater risk of harm. When one holds a high position and is in a position of leadership, both benefits and harms arise from there. Therefore, those in lower positions should be humble. The key is to be cautious, otherwise calamity will come, and thieves will take notice. Hence, it says, "Without leaving the door, there will be no mistake." If one's virtue is not yet complete yet is content with a high position, and one greedily takes what does not belong to oneself, then one regards things too lightly. Lightly regarded things lead to arrogance, and those below will wish to harm him; these are all self-invited troubles. This is the warning given by the Book of Changes at the end of the chapter.

大衍之數五十，其用四十有九。分而為二，以象兩；掛一以象三；揲之以四，以象四時；歸竒於扐，以象閏。五歳再閏，故再扐而後掛。

The number of "Da Yan" is fifty, but actually forty-nine stalks of yarrow are used. They are divided into two groups at random, symbolizing the two principles of Heaven and Earth. One stalk is set aside and hung up, symbolizing the three elements of Heaven, Earth, and Humanity. Each group of four stalks is counted, symbolizing the four seasons of spring, summer, autumn, and winter. The remaining stalks are held between the fingers, symbolizing the leap month. There should be two leap months in five years, so the remaining stalks are held twice, and then the process is repeated.

聖人幽贊神明，設五十之數以求易者，何也。三揲之極，多得老陰，其數合二十五以對之而求之也。其一不用者，太極也。故可名之謂之太極。夫有生於無，無者未見氣也。不可用也。故置之也。初揲或五或九，再三得四八也。初營於再者三者，何也。道生一，一者形變之始，萬物之生也。為治者不離其本也。故用之於始揲也。以營一之有而偶不用之，無天地陰陽設位而易行乎其中，豈竒而立哉。分而二，象兩儀也。掛一象人也，人也者，包括萬物而為之首也。故兩而生人，曰三才焉。

The sage deeply studied the way of the divine, establishing the number fifty to explore the Book of Changes. Why was this number chosen? By three times divining with yarrow stalks, the result often reached the old yin, and the total number became twenty-five, which is used to contrast and seek out the opposite. Among them, there is one stalk that is never used, which is called the "Taiji" or Supreme Ultimate. "Being" arises from "non-being," and "non-being" is the state where qi has not yet manifested, which is not usable, so it is set aside. The remainder from the first divination is either five or nine, while the remainders from the second and third times are four or eight. Why is the first divination different from the second and third? Because "the Dao gives birth to one," and "one" is the beginning of transformation and the origin of all things. Those who govern affairs cannot depart from the root, so they use it in the initial divination. Using this "one" of "being" to pair with the "non-being" that is set aside: if there were no heaven and earth, and yin and yang each taking their place, with the Way of the Book of Changes operating within them, how could a single odd number stand on its own? Dividing the yarrow stalks into two parts symbolizes the two principles, and hanging one stalk symbolizes humanity. Humanity encompasses all things and is the leader among all things, so above the two principles arises humanity, which is called the "Three Principles."

揲之以四，象四時也。歸於扐，抆時之餘也。歸天地之餘盡五歳之。再閏，故再扐。而後掛數者，偶而後成也。竒者不盈，其四時也。數之寡也。故謂之陽，全其捰者，備其陰也。得數之成，故謂之陰，此求筮之數也。易者，聖人極天地之數，窮天下之變也。占者，索其數，逆其變，體其吉凶，斷天下之疑也。雖有聖人之心，必求龜蓍而聽其神焉。將有以奉也。人也者，萬物之靈也。志有至而吉凶兆焉，故志之斷則卜筮焉。志之疑則告其從焉。是以不疑其所行也。利物而有功也，故聖人曰卜筮雲。

Counting in groups of four, the numbers symbolize the four seasons; the remainder is held between the fingers, representing the leftover part of one season. Collecting the remainders from both heaven and earth, all are completed within five years: there are two leap months in between, so the remainders are taken twice, and then the counting is restarted. The total number must be even to be complete: odd remainders that are less than the full four seasons are called yang numbers, as they are deficient; whereas the complete numbers are called yin numbers, as they are full and complete. This is the method used in divination. The Book of Changes is the book in which the sage exhausts the numbers of heaven and earth and explores the transformations of the world; divination is the method of investigating the numbers, reversing the transformations, and observing the auspicious and inauspicious signs, to judge the difficulties of the world. Even with the wisdom of a sage, one must still consult the tortoise shells and yarrow stalks and submit to the divine will, because there must be something to follow. Humans are the most intelligent among all things; when their minds are focused, auspicious and inauspicious signs appear beforehand, so when the mind is determined, divination is used to decide, and when there is doubt, divination is consulted to know the way forward. Thus, one no longer hesitates about one's actions. It is beneficial to all things and can bring about results, so the sage speaks of divination.

天數五，地數五，五位相得，而各有合。天數二十有五，地數三十，凡天地之數五十有五。此所以成變化，而行鬼神也。

Heavenly numbers consist of five, namely one, three, five, seven, and nine; earthly numbers also consist of five, namely two, four, six, eight, and ten. These five heavenly numbers and five earthly numbers correspond to each other and combine in pairs. The total of heavenly numbers is twenty-five, and the total of earthly numbers is thirty. The combined total of heavenly and earthly numbers is fifty-five. Change arises from this, and spirits and deities operate through it.

易有太極而生天地，天為一竒也。地承天為二，偶，數而相生，合而相成。為水，火，木，金，土也。天地萬物未始，相離也。試於形變而論之本乎天，一降氣而得地，聚之為水，其肇為胚也。水內剛而外柔，故生於天之一，而成於地之六。因其一生而依其胚而為胎，胎者自得其溫氣也。溫發而為火，火始於內而成炎於外，故生於地之二，而成於天之七。含氣以自堅而骨生焉，骨堅陽木也。生於陽而養於陰也。故生於天之三而成於地之八，有其骨而筋堅焉。

The I Ching speaks of the "Supreme Ultimate," from which heaven and earth arise. Heaven is "one," belonging to the odd number; earth receives heaven and becomes "two," belonging to the even number. Odd and even numbers generate, combine, and complement each other, thus giving rise to the Five Phases: water, fire, wood, metal, and earth. Heaven and earth, and all things, have never been separated. Trying to explain from the changes of form: the origin is in heaven. The heavenly number "one" descends as yang energy and meets the earthly energy, coalescing to form water, initially forming an embryo. Water is firm within and soft without, so it is born from the heavenly number "one" and formed by the earthly number "six." Because of this "one" generating, it forms a fetus, which itself can receive warm energy. The warm energy spreads out and becomes fire, which originates internally and rises outward, so it is born from the earthly number "two" and formed by the heavenly number "seven." Containing energy and being firm in itself, bones are formed; bones are hard, belonging to yang wood, born from yang and nourished by yin, so they are born from the heavenly number "three" and formed by the earthly number "eight." With bones, tendons and ligaments become firm.

金從革而外剛，故生於地之四而成於天之九。土為肌膚，四者備皆肌膚養焉。肌膚因剛而生，而終於柔脃。故生於天之五而成於地之十。終數以成形也。分而異，功合而同濟，故天地之數五十有五。合而為五行，發而為五聲，散而為五臭，布而為五章，流而為五味，分而為五性。異同區焉，利害生焉，吉凶形焉，變化成焉，死生兆焉，鬼神通焉。可以元元而□其終也。

Gold can be melted and transformed, yet its exterior is hard, so it is generated from the earthly number four and completed by the heavenly number nine. Earth corresponds to the skin; after the previous four elements are present, they all rely on the skin for nourishment. The skin depends on a firm substance to be formed, yet ultimately becomes soft and delicate, so it is generated from the heavenly number five and completed by the earthly number ten, with the final completed number forming the body. When viewed separately, each has its own function, but when combined, they accomplish one task. Thus, the total of heavenly and earthly numbers is fifty-five. They combine to form the Five Phases, manifest as the Five Sounds, spread as the Five Odors, unfold as the Five Colors and writings, circulate as the Five Flavors, and differentiate into the five kinds of temperament. The distinction between similarity and difference arises from this, as do benefit and harm, good fortune and misfortune, transformation, and the signs of life and death. Ghosts and spirits are also connected through this. With it, one can trace the origins of all things and investigate their ultimate ends.

乾之□，二百一十有六。坤之□，百四十有四。凡三百有六十，當期之日。二篇之□，萬有一千五百二十，當萬物之數也。是故四營而成易，十有八變，而成卦八。卦而小成，引而伸之，觸類而長之，天下之能事畢矣。顯道神德行，是故可與酬酢，可與佑神矣。

The hexagram Qian has six lines, each contributing 216 measures, and the hexagram Kun has six lines, each contributing 144 measures. Together they total 360 measures, exactly matching the number of days in a year. The total number of measures in the upper and lower parts of the Book of Changes is 11,520, exactly matching the number of all things. Therefore, after four stages of inquiry, one transformation is completed; after eighteen transformations, one hexagram is formed. The eight trigrams are only a small part, but when they are extended and elaborated according to their categories, all possible things under heaven are included. It reveals the heavenly way and the divine transformation of virtue, thus enabling it to respond to human affairs and assist the functions of the divine.

兩儀生四象，則乾坤之爻各具四象焉。地六，天七，地八，天九，四象之成。□爻每其□，各含其四象。繫之乾坤之爻焉。乾坤合為十二，當期之月也。混其□爻，絶為三十焉，當月之日也。陽極其數，萬物畢，遂其成焉，故九也。陽極則剝陰，長而壯消之極也，故其變六也。消而息之，陽復而長，陰之退也。故為少陰，其數八也。陽盛長物，其貌始大而未成也。故為少陽，其數七也。老陽九也。四而九之，其□三十六也。老陰六也，四而六之其□，二十四也。合乾坤六爻之□，當期之日也。少陽七也，四而七之其□二十八也。少陰八也，四而八之其□三十二也。合二少之□，當期之日。同老陽老陰之□也。

The two principles, yin and yang, give rise to the four images. Thus, the lines of the hexagrams Qian and Kun each possess the four images. The earth number is six, the heaven number is seven, the earth number again is eight, and the heaven number again is nine; these are the components of the four images. Each line contains these four images and is associated with the lines of Qian and Kun. The total of twelve lines in the hexagrams Qian and Kun corresponds to the twelve months of a year. When combining all the lines for calculation, it is fixed at thirty, corresponding to the number of days in a month. Yang reaches the extreme of numbers, and all things are fully formed, hence it is called 'nine'. When yang reaches its peak, it begins to shed yin, and after growth comes decline, so its changing number is 'six'. Transitioning from decline to generation, yang returns and increases while yin retreats, hence it is called 'minor yin', with the number 'eight'. Yang is strong and generates all things, and its form begins to grow but is not yet complete, hence it is called 'minor yang', with the number 'seven'. Old yang is nine, four times nine gives a count of thirty-six. Old yin is six, four times six gives a count of twenty-four. Combining the counts of the six lines of Qian and Kun corresponds exactly to the number of days in a year. Minor yang is seven, four times seven gives a count of twenty-eight. Minor yin is eight, four times eight gives a count of thirty-two. Combining the counts of the two minor lines also corresponds to the number of days in a year, the same as the counts of old yang and old yin.

合二篇之□，三百八十四，半乾坤緫而承之，萬有一千五百二十。當萬物之數。是故分而掛，一揲之歸竒，四營而成易，三易以成爻，十有八變而成卦。初以乾坤錯綜而為八卦，以象動止。離陷巽說而各得其情矣。重而伸，類而長，以觀其愛惡失得，窮天下之情，極天下之變，以此而能事畢矣。故能明其道，辨其徳，行可以應天下之來，而助其神化者也。

The total number of lines (yao) in the Upper and Lower parts of the Book of Changes is 384. Taking half the number of divination sticks used in the trigrams Qian (Heaven) and Kun (Earth), and combining them together, we arrive at 11,520, which corresponds exactly to the number of all things in the world. Therefore, the divination process begins by dividing the chrysanthemum grass into two parts, hanging one aside, and counting the remaining in groups of four, keeping the remainder between the fingers. This procedure is repeated four times to complete one change, three changes form one line, and eighteen changes form one trigram. Initially, the trigrams Qian and Kun are combined and transformed to generate the eight trigrams, symbolizing movement and stillness: Li (Fire) represents attachment, Kan (Water) represents danger, Xun (Wind) represents compliance, and Dui (Lake) represents harmony and joy, each expressing its own nature. Then, the eight trigrams are overlapped and expanded according to their categories, used to observe people's likes and dislikes, losses and gains, thus comprehending all worldly truths and predicting all changes in the world. With these, all things that can be done in the world are complete. Therefore, the Book of Changes can explain its principles, distinguish its virtues, and its application is sufficient to deal with all future events, thus assisting in the divine cultivation of the world.

子曰：知變化之道者，其知神之所為乎。易有聖人之道四焉。以言者，尚其辭。以動者，尚其變。以制器者，尚其象。以卜筮者，尚其占。是以君子將有為也，將有行也。問焉而以言，其受命也。如響無有逺近，幽深遂知來，物非天下之至，精其孰能與於此。參伍以變，錯綜其數，通其變遂成天地之文。極其數，遂定天下之象。非天下之至，變其孰能與於此。易無思也，無為也。寂然不動感而遂通天下之，故非天下之至，神其孰能與於此。夫易，聖人之所以極深而研幾也。唯深也，故能通天下之志。唯幾也，故能成天下之務。唯神也，故不疾而速不行而至。子曰：易有聖人之道四焉者，此之謂也。天一，地二，天三，地四，天五，地六，天七，地八，天九，地十。

Confucius said: Those who understand the principle of change probably also understand the workings of the divine. The Book of Changes contains four principles of the sage: it is valued for its words when used to express opinions; it is valued for its change when used to guide actions; it is valued for its images when used to make objects; and it is valued for its divination when used to resolve doubts. Therefore, when a gentleman is about to act or take action, he consults the Book of Changes and seeks guidance through words. It receives human inquiries and responds like an echo, able to foresee future events regardless of distance or depth. If it is not the most subtle principle in the world, who could achieve this? Through repeated changes and the combination of its yarrow stalks, it comprehends change and establishes the patterns of heaven and earth; by exhausting its numbers, it determines the images of the world. If it is not the most flexible and adaptable principle in the world, who could achieve this? The Book of Changes has no thoughts of its own and no actions of its own; it is still and silent. But once it responds to an inquiry, it connects with all events throughout the world. If it is not the most mysterious principle in the world, who could achieve this? The Book of Changes is what the sages use to explore the profound and investigate the subtle. It is profound, so it can connect with the aspirations of people throughout the world; it is subtle, so it can accomplish the affairs of the world; it is mysterious, so it does not need to hurry yet is naturally swift, does not need to move yet naturally reaches its destination. Confucius said the Book of Changes contains four principles of the sage, and this is what he meant. Heaven is one, earth is two; heaven is three, earth is four; heaven is five, earth is six; heaven is seven, earth is eight; heaven is nine, earth is ten.

天地之道，陰陽之化常矣。聖人以是觀其動靜而行其進退，不差於時者，是知神之所為，而合其變，得易之道也。故易。聖人之道四焉，以言者尚其辭，得易之文也。以動者尚其變，得易之時也。以制器者尚其象，得易之智也。以卜筮者尚其占，當其數而斷其疑也。君子時將有為而問之，將有行而請之，無有逺近幽深遂知來物至精者也。參伍之變而錯綜其數得其變，遂成天下之文。文見乎辭，故言者尚之。極其變，遂定天下之象。故制器者，取之此天下之至變者也。

The regular operation of heaven and earth, the constant principle of yin and yang, is like this. The sage observes the movement and stillness of things and decides upon his advance or retreat accordingly, never missing the right moment. This is understanding the workings of the divine and harmonizing with its changes, thus attaining the Way of the Book of Changes. Therefore, the Way of the sage in the Book of Changes has four aspects: when used for speech and discussion, one values its words, thus attaining the 'Words' of the Book of Changes; when used for guiding action, one values its changes, thus attaining the 'Timing' of the Book of Changes; when used for making objects, one values its symbolic images, thus attaining the 'Wisdom' of the Book of Changes; when used for divination, one values its judgments, which are decided by the number of the yarrow stalks. The gentleman asks the Book of Changes when the time is ripe for action, and consults it when about to act. Whether distant or deep, he can foresee future things. This is the most subtle state. By repeatedly changing and interweaving the yarrow stalks, one attains flexibility and transformation, thus establishing the cultural patterns of the world. These patterns are expressed in the words and lines of the hexagrams, so those who speak value them. By exhausting its transformations and determining the images of all things, one thus follows it in making objects. This is the most flexible and adaptable state in the world.

易無思也，無為也，寂然不動感而遂通天下之，故不遷其方而無適不利。此天下之至，神也。夫易者，剛柔相推，情偽相偶者也。故吉凶生焉。而聖人之其所終寄其象，以明天下之志，而無不中也。非極其深也，不能及其至精。窮其變，要其□，知其終，原其始閒。錯其說以成天下之務，非研其幾者不能得於至變也。體其物妙，其運用之非以勤也。行之非以跡也。非玄者，不能得於至神也。故一設象而君子其賴四焉。範兩五之數，窮萬物之變者也。非聖人其孰能深之。

The Book of Changes has no thoughts, no actions, is still and motionless, but once it responds to an influence, it connects with all events throughout the world. Therefore, it does not change its position yet is everywhere effective, which is the most profound state in the world. The Book of Changes is based on the mutual movement of the strong and the gentle lines, and the true and the false lines being matched with each other, so that good fortune and misfortune arise. The sage寄托 the ultimate truth he has understood in the hexagrams, using them to clarify the aspirations of the people, and nothing is missed. Without thoroughly investigating the profound, one cannot reach the most subtle level; by exhausting its transformations, grasping its essentials, knowing its conclusion, tracing back to its beginning, and integrating various schools of thought to accomplish the affairs of the world—those who do not study the subtle details cannot comprehend the most adaptable aspect. Observing the mysteries of all things, applying them without relying on hard work, and practicing them without leaving a trace—those who do not understand the profound cannot grasp the most mysterious aspect. Therefore, when the sage established the hexagrams, the gentleman had four aspects to rely upon. It regulates the two principles and the five phases, exhausts the transformations of all things. If it were not for the sage, who could investigate it to such a depth?

子曰：夫易何為者也。夫易開物成務，冒天下之道如斯而巳者也。是故聖人以通天下之志，以定天下之業，以斷天下之疑，是故蓍之徳圎而神，卦之徳方以智，六爻之義易以貢。聖人以此洗心，退藏於宻，吉凶與民同患。神以知來，知以藏往，其孰能與於此哉。古之聰明睿知神武而不殺者夫，是以明於天之道，而察於民之故。是興神武，以前民，用聖人以此齋戒。以神明其徳夫。是故闔戸謂之坤，闢戸謂之乾。一闔一闢，謂之變。徃來不窮，謂之通。見乃謂之象，形乃謂之器，制而用之謂之法，利用出入民咸用之，謂之神。

Confucius said: What is the use of the Book of Changes? The Book of Changes opens up the principles of all things and accomplishes the affairs of the world, encompassing all the principles under heaven, nothing more than this. Therefore, the sage uses it to connect the minds of people throughout the world, to establish the undertakings of the world, and to judge the doubts of the world. Therefore, the divining stalk possesses a nature that is round and profound, and the hexagram structure possesses a nature that is square and wise. The meaning of the six lines is to inform people through change. The sage uses these to purify the inner self, to retreat into secrecy, and to share the fortune and misfortune of the people. Using the profound to foresee the future, using the wise to remember the past, who could reach such a level? In ancient times, those who were wise and intelligent, mighty and miraculous without needing to resort to warfare, were exactly like this. They understood the heavenly way and observed the people's conditions, thus creating this miraculous oracle to lead the people and make it available for them to use. The sage uses these to purify his body and mind, making his virtue divine. Therefore, closing the door is called "Kun," opening the door is called "Qian"; closing and opening is called "change," continuous movement is called "communication"; what is revealed is called "image," what is formed and visible is called "object," making it and using it is called "method," and using it to enter and exit for the benefit of all people is called "divine."

易者，易其治也。故其知也。先物其變也。得度故能包覆天下之道而已者也。聖人用之而通天下之志，能開其先也。定天下之業能制其當也。以斷天下之疑果其作也。是故蓍未形而眾象畜焉，圎而神也。卦見其事定其所也。就時體化方以智也。六爻者，易其變通，明其辭義，而獻其吉凶也。聖人以之清慮滌思，歸神無形，然後齊聖體方，與眾民同患其吉凶，則能濟吉凶之患而為來世之範也。非神圎而知其來，知贍而征，諸往觀天地，古今萬物而為一者，其孰能至此哉。古之聦明睿知，止亂而不以殺，達天下之情而為之於始者如此也。

The Book of Changes is about making governance easy. Therefore, its wisdom can foresee changes before things take shape; by mastering principles, it can encompass the ways of the world, and that is all. The sage uses it to unify the hearts of people, thereby grasping the initiative; establishing the affairs of the world, thereby managing matters appropriately; judging the difficulties of the world, thereby acting decisively. Thus, the yarrow stalks already contain various images before the hexagrams are formed, which is the profound and flexible; the hexagrams manifest specific matters and determine their locations, observing changes according to the time, which is upright and wise; the six lines change and are not fixed, explaining their meanings, and informing people of fortune and misfortune. The sage uses these to clarify thoughts, eliminate distractions, and focus the spirit on the formless realm, then regulate virtue, understand upright principles, and share fortune and misfortune with the people, thus being able to relieve calamities and set an example for future generations. If one is not profound and flexible to foresee the future, and not wise enough to verify past events, and does not observe heaven and earth, connect past and present, and regard all things as one, who could reach such a level? In ancient times, those who were wise and intelligent, who calmed chaos without resorting to warfare, who understood the sentiments of the world and prevented troubles from arising at the beginning, were exactly like this.

神也者，運於無形，易而合其變也。而民不知所以明也。而聖人明之是以察於天之道，審於民之故，故作為易書，而前布之，以為民之用。聖人於是齋心無形體其神也。戒事避患，明其事也。以神明為徳者，如此也。故坤者靜也。動之主也。含其章而不變，故閉而藏之，乾也者。開其物而轉化，故啟而動之，可闔則體而合之。一動一靜，屈而伸之，之謂變。隨其變，觀其可獨往獨來，而無閡之。之謂通，辨其兆之。之謂象，見其形之。之謂器，制其用人可法之。之謂法，出入不滯民咸利之。而莫知之，之謂神。

The so-called "spirit" operates in the invisible realm, changing and harmonizing with the transformations of all things. The common people do not know by what means it becomes so clear, but the sage understands it. Therefore, the sage observes the heavenly way and examines the people's conditions, composing the Book of Changes, and making it known in advance for the people to use. The sage then purifies his mind in the invisible realm, to comprehend this mysterious principle; being cautious in affairs and avoiding misfortune is to understand the principles. What is meant by "virtue of the spirit" is precisely this. Therefore, "Kun" represents stillness, yet it is the master of movement: it contains elegance without revealing change, thus it is like closing the door and remaining hidden; "Qian" opens all things and brings about transformation, thus it is like opening the door and initiating action, closing when the time is right by observing the opportunity. One movement and one stillness, or bending and stretching, is called "change"; following its transformation, choosing the right path and acting alone without obstruction, is called "communication"; discerning its signs is called "image"; seeing its form is called "object"; creating its use so that people can follow it is called "method"; moving in and out without hindrance, benefiting all people without knowing why, is called "spirit."

是故易有太極，是生兩儀，兩儀生四象，四象生八卦，八卦定吉凶，吉凶生大業。是故法象莫大乎天地，變通莫大乎四時，縣象著明莫大乎日月，崇髙莫大乎富貴。備物致用，立成器，以為天下利莫大乎聖人。探賾索隱，鉤深致逺，以定天下之吉凶，成天下之亹亹者，莫大乎蓍龜。是故天生神物，聖人則之。天地變化，聖人效之。天垂象見吉凶，聖人象之。河出圖，洛出書，聖人則之。易有四象，所以示也。繫辭焉，所以告也。定之以吉凶，所以斷也。易曰：自天佑之，吉無不利。子曰：佑者，助也。天之所助者，順也。人之所助者，信也。履信思乎，順又以尚賢也。是以自天佑之，吉無不利也。

Therefore, the Book of Changes contains the concept of "the Supreme Ultimate," from which "the Two Principles" arise, then "the Four Symbols," then "the Eight Trigrams." The Eight Trigrams determine fortune and misfortune, and fortune and misfortune lead to great achievements. Therefore, there is no greater model to follow than heaven and earth, no greater transformation and penetration than the four seasons, no greater luminous presence in the sky than the sun and moon, and no greater dignity and honor than wealth and rank. In preparing objects and fully utilizing their functions, creating various utensils for the benefit of the people, there is no one greater than the sage. Investigating the profound and searching for the hidden, drawing out the deep and attracting from afar, to determine the fortune and misfortune of the world and to accomplish the diligent endeavors of the people, there is no greater means than the divining tortoise shells and yarrow stalks. Therefore, heaven produces extraordinary things, and the sage takes them as a model; when heaven and earth change, the sage imitates them; when heaven reveals signs and shows fortune and misfortune, the sage takes them as a model; when the Yellow River produces a diagram and the Luo River produces a book, the sage takes them as models. The Book of Changes has the Four Symbols to display; it has attached statements to inform; it uses fortune and misfortune to decide doubts. The line statement of the upper ninth line in the hexagram Da You says: "Receiving the protection of heaven, auspicious and beneficial in all things." Confucius said: "Protection" means assistance. What heaven assists is the person who follows the way of heaven. What people assist is the person who upholds sincerity. Practicing sincerity and thinking in accordance with the way, and also honoring the virtuous, thus one receives the protection of heaven, is auspicious and beneficial in all things.

是故易有太極，太極以生兩儀，兩儀為陰陽，陰陽相推而生四象，時興終始迭，變而成八卦。動說離陷，情性之有歸也。故相摩而吉凶生焉，治其吉凶而大業成也。是故有法可象者，莫大於天地。有尊卑之位也。變通可則者，莫大於四時，得進退之宜也。懸象著明，莫大乎日月，晝夜動止推移而不改也。位崇體髙，而為民之承者，莫大於富貴，可以行大道也。備物致用，立成器以為天下利，莫大乎聖人，見天地之象，合萬物之理也。探賾索隱，鉤深致逺，定天下之吉凶，使天下勉而得其宜者，莫大於蓍龜，含其象，明其動，定其吉凶，行之不疑也。

Therefore, the Book of Changes contains the concept of "the Supreme Ultimate." The Supreme Ultimate gives rise to the Two Principles, which are yin and yang. Yin and yang interact and transform to produce the Four Symbols, which correspond to the four seasons, changing in a cycle of beginning and ending. From this transformation come the Eight Trigrams. The qualities of movement, joy, attachment, and peril are all embodied in these trigrams. Hence, the Eight Trigrams interact with each other, giving rise to fortune and misfortune. By properly managing fortune and misfortune, great achievements are realized. Therefore, there is no greater standard for taking patterns than heaven and earth, which have a clear hierarchy. There is no greater example of adaptability than the four seasons, which have appropriate progression and retreat. There is no greater luminous image than the sun and moon, which move day and night without changing their course. There is no higher status or greater honor than wealth and rank, which can promote the great way. There is no greater preparation of tools and full utilization of their functions than the sage, who observes the images of heaven and earth and understands the principles of all things. There is no greater exploration of hidden truths than the divining tortoise shells and yarrow stalks, which contain the images of things, clearly reveal changes, determine fortune and misfortune, and remove hesitation from people's actions.

故天生神物蓍龜也，聖人則之。四時更變，萬化得節也，聖人效之。天垂象日月昭焉，星辰位焉，寒暑節焉，聖人以之，而授民時以節。百事順之，則得，逆之，則失。取之於天也。河出圖，洛出書，理形於文，承天之化，聖人則之。取文於地，故觀天地之文，則存天地之情矣。天地之情得，而知四象之所自出也。故四象以卦示也。繫辭所以明也。定以爻變，所以斷其得失，是以先天而天順之，乘其時也。信民而民助之，民信其信也。尚賢以至，而得盡其忠也。是以自天佑之，吉無不利也。

Therefore, the heavens produce miraculous things, namely the yarrow stalks and the turtle shells, and the sage takes inspiration from them. The four seasons change in succession, and all transformations are regulated, so the sage imitates them. Heaven reveals signs through things: the sun and moon shine, the stars are in their proper places, cold and heat have their seasons, and the sage uses these to issue the seasons and establish the solar terms. All affairs that follow these principles gain success, while those that defy them suffer loss. This is taking law from heaven. When the Yellow River produced a diagram and the Luo River produced a book, the principles of things took form as writings, receiving the nurturing of heaven, and the sage took inspiration from them, taking writing from the earth. Therefore, by observing the patterns of heaven and earth, one can grasp their true nature; by grasping their true nature, one can understand the origin of the four images. Thus, the four images are displayed through the hexagrams, the attached words explain them, and the changes of the lines determine the outcome, thereby deciding gain and loss. Therefore, those who act before the time and are in harmony with heaven are favored by heaven because they seize the right moment; those who gain the trust of the people and are supported by the people are because the people believe in their sincerity; those who honor the virtuous and attract them will make them loyal. Therefore, it is said, "Receiving the blessing of heaven, auspicious and beneficial in all things."

子曰：書不盡言，言不盡意。然則聖人之意其不可見乎。子曰：聖人立象以盡意，設卦以盡情偽，繫辭焉以盡其言，變而通之以盡利，鼓之舞之以盡神。

Confucius said: Words cannot fully express speech, and speech cannot fully express the mind. If this is the case, can the mind of the sage not be seen? Confucius then said: The sage established images to exhaust the mind, set up the structure of the hexagrams to exhaust the true and false of all things, attached words to the lines of the hexagrams to exhaust what he wished to say, and through the transformation and mutual communication, exhausted the benefits of things, and stirred up people's hearts to exhaust the subtle functions.

夫意無窮也，言形之質也。言豈盡於意乎。書質之限也。書豈盡於言乎。則聖人之意不可見也。聖人以剛柔動靜之物，而為之象。相推無窮，咸備其理，庶以言盡其意也。設卦觀分凡是類者，無不掛焉。可以盡天下之情，偽矣。繫辭焉，定其吉凶，同其得失者，莫不咸在，庶以書盡其言也。易窮能變，變而能通，通而能久，可謂盡矣。天下之利矣。利之盡民不遺矣。本立至者也。故申之以孝慈，道之以忠敬，陳之以德義，示之以好惡，鼓其情性而民自樂，其道而不知其所以也。可謂其神矣。

The mind is boundless, while words are the form taken by the mind once it has been expressed. How can words fully express the mind? And characters are the limitations imposed upon words; how can characters fully express words? If this is the case, then the mind of the sage would be invisible. Therefore, the sage used the principles of hardness and softness, movement and stillness to establish the hexagrams, which change endlessly through mutual interaction, encompassing all kinds of principles. Thus, it is possible to use words to fully express the sage's mind. By establishing the structure of the hexagrams and observing their boundaries, all things of the same kind are included within them, thereby enabling the discernment of the true and false in the world. By attaching words to the hexagrams, determining their fortune and misfortune, and judging their gains and losses, nothing is left out, thus making it possible to use characters to fully express words. The principles of the Book of Changes reach their limit and thus transform; transformation leads to communication; communication leads to longevity. It can be said that this fully encompasses the benefits of the world. When benefits are widespread and all people are included, this is achieved only after the fundamental principles are firmly established. Therefore, it is explained through filial piety and kindness, guided by loyalty and respect, expressed through virtue and righteousness, and indicated through preference and aversion. It moves the hearts of the people, and they naturally find joy in it, following this principle without knowing why. This can be called marvelous.

乾坤其易之縕邪，乾坤成列，而易立乎其中矣。乾坤毀則無以見易，易不可見，則乾坤或幾乎息矣。是故形而上者，謂之道。形而下者，謂之器。化而裁之，謂之變。推而行之，謂之通。舉而措之，天下之民謂之事業。是故夫象聖人有以見天下之賾，而擬諸其形容，象其物宜。是故謂之象。聖人有以見天下之動，而觀其□通，以行其典禮。繫辭焉，以斷其吉凶，是故謂之爻。極天下之賾者，存乎卦，鼓天下之動者，存乎辭。化而裁之，存乎變。推而行之，存乎通。神而明之，存乎其人。黙而成之，不言而信，存乎德行。

The hexagrams Qian and Kun are probably where the essence of the Book of Changes lies. When the hexagrams Qian and Kun are arranged in sequence, the way of the Book of Changes is established within them. If Qian and Kun are destroyed, there would be no way to see the Book of Changes; and if the Book of Changes cannot be seen, then Qian and Kun would almost cease to exist. Therefore, what is above form is called "Dao," and what is below form is called "instrument." To transform and regulate is called "change," and to elaborate and put into practice is called "communication." To present it and apply it to the people under heaven is called "career." Therefore, regarding "xiang" (images): the sage observes the profound and intricate nature of all things under heaven, compares their forms and appearances, and symbolizes their respective appropriate qualities, thus calling it "xiang." The sage observes the changes of all things under heaven, examines their convergence and connection, and uses this to establish rituals and systems, attaching words to judge auspiciousness and misfortune, thus calling it "yao." To exhaust the profound and intricate of all things lies in the hexagram body; to stir up the changes of all things lies in the words of the hexagram lines; to transform and regulate lies in "change"; to elaborate and put into practice lies in "communication"; to be mysterious yet clear lies in people; to be silent yet accomplish it, and to convince people without words, lies in virtue.

乾坤物，之祖也。易物之理也。而體其剛柔之適也。故易縕積於乾坤也。天地既位，則乾坤運乎。其中而易得，其道也。乾坤毀失，天地之理則無以見矣。易不可見，則幾於無乾坤，以易之為道，始終以明文也。其不可以施邪，是故形之上者，至無之運也。故能體萬物而不遺，而出其首，物無不由也，謂之曰道。至於形可象者，謂之器。治其器化而裁之，使得宜之，謂之變。適其□可久而行也，謂之通。舉其裁制錯之天下，而民利之，咸得務之，以為事業，則官農工賈各事其事，以久之為業，而天下各得其行也。此易之道也。

The trigrams Qian and Kun are the ancestors of all things; the Book of Changes embodies the principles of all things, and it expresses the proper harmony between firmness and softness. Therefore, the essence of the Book of Changes is concentrated in Qian and Kun. Once heaven and earth are in their proper places, Qian and Kun operate within them, and the Book of Changes thus attains its way. If Qian and Kun are destroyed or lost, the principles of heaven and earth cannot be revealed; if the Book of Changes cannot be revealed, it is almost as if there are no Qian and Kun. As a way, the Book of Changes from beginning to end relies on words to clarify it, how could it be without something to rely upon? Therefore, what is above form is the operation of the void, thus being able to manifest all things without omission, standing at the head of all things, from which all things arise. This is called "the Dao." As for what is tangible and can be represented, it is called "the vessel." To regulate the vessels, to cultivate and shape them, so that each is appropriate, is called "change." To follow it and carry it forward continuously is called "communication." To apply the results of shaping to the world, so that the people benefit, and each person has his own task, this becomes "affairs." Thus officials, farmers, artisans, and merchants each do their own work, and by long-term engagement they become their professions, and all people thus find their proper roles. This is the way of the Book of Changes.

聖人見天下之奧，將以明之，擬諸形容，象其物宜，故謂之象。著諸其卦也。聖人見天下之動，而觀其□通，以制其常履。繫辭焉，以斷吉凶，故謂之爻。效之乎動也。辯之乎辭也。識其時效，其動化而制之，在其變中也。變得其適，終而始之，推而可久，在乎通也。顯其幽而明其神，在乎其人。觀其象得行其可，獲其正，能制而裁之，黙而成之，不言而信，在乎備徳。以成行，則民從其徳。信而化之也。故能運於無形，明於終始，知變化之道者也。

The sage observed the profound principles of the world and sought to explain them, thus comparing their forms and symbolizing their appropriate nature, which is called "image" (xiàng), and inscribing it upon the hexagram. The sage observed the changes of things in the world, examined their interconnectedness, and established the constant principles people follow in their daily lives, attaching words to judge fortune and misfortune, which is called "line" (yáo): using lines to imitate change, and words to distinguish matters. Recognizing the timing and effects, and regulating the changes through cultivation and control, all this is contained within "change" (biàn); when change is appropriate, it cycles continuously, and can be sustained, which depends on "communication" (tōng); revealing the hidden and clarifying the profound, this is the role of human beings. Observing the hexagram and applying it to practical matters, attaining the right path, being able to create and shape, achieving success in silence, convincing people without words, this is the virtue of a person of complete virtue. When virtue is fully realized and put into action, the people will follow his virtue, believe in him, and be transformed by it. Therefore, he can operate in the unseen, and clearly perceive the beginning and end, which is the understanding of the way of change.

八卦成列，象在其中矣。因而重之，爻在其中矣。剛柔相推，變在其中矣。繫辭焉而命之，動在其中矣。吉凶悔吝者，生乎動者也。剛柔者立本者也。變通者，趣時者也。吉凶者，貞勝者也。天地之道，貞觀者也。日月之道，貞明者也。天下之動，貞夫一者也。夫乾確然示人易矣。夫坤隤然示人簡矣。爻也者，效此者也。象也者，像此者也。爻象動乎內，吉凶見乎外。功業見乎變，聖人之情見乎辭。

The eight trigrams are arranged in sequence, and the forms of things are contained within them; when they are combined two by two, the lines are contained within them; the interaction between the strong and the yielding lines brings about change; when words are attached to them and interpretations are given, human actions are contained within them. Good fortune, regret, and hardship all arise from actions; the strong and the yielding lines establish the fundamental principles; change and adaptability are in harmony with the appropriate time; good fortune and misfortune are achieved by upholding the right path. The way of heaven and earth is to uphold the right path and thus reveal itself to people; the way of the sun and moon is to uphold the right path and thus shine brightly; all activities in the world are guided by upholding the right path consistently. The trigram "Qian" is strong and vigorous, clearly revealing simplicity; the trigram "Kun" is yielding and gentle, clearly revealing ease. The lines imitate these qualities; the images take their form from these qualities. The lines and images move within the hexagram, and good fortune and misfortune manifest in human affairs; achievements are expressed through change, and the mind of the sage is expressed through words.

剛柔相推，而八卦成矣。八卦既列，象在其中矣。天地山澤，雷風水火，天下之大象也。健順動止，離險巽說，庶情之大端也。可得而見矣。相因而重之，爻動其中，兩而相求，情偽可得而吉凶形矣。剛柔相易，變化可觀也。繋辭以辨其動，吉凶悔吝之所明也。故可以觀其辭而效其動。剛柔者，素定其位而立其本也。變而通之者，就其吉而違諸凶，易其所也。從其時而歸其貞，可貞勝矣。夫貞者，得其分，恆其一，不徇於外也。則於物不惑矣。得事之幹也。當吉而保其吉，當凶而索其凶，天地以是貞也。得萬物之觀而為人之則也。日月以是貞也。得萬物之瞻而保其明也。

The interaction between the strong line and the gentle line leads to the formation of the Eight Trigrams. Once the Eight Trigrams are arranged, the images of things are contained within them: Heaven, Earth, Mountain, Lake, Thunder, Wind, Water, and Fire, which are the greatest images in the world. The qualities of strength and firmness, gentleness and compliance, movement, stillness, attachment, danger, compliance, and harmony are the main characteristics of various natures, and all these can be seen from the Eight Trigrams. When the Eight Trigrams are combined one upon another, the lines within them change; when they respond to each other in pairs, truth and falsehood can be discerned, and thus fortune and misfortune become apparent. The transformation between strength and gentleness allows for the observation of change; by attaching words to explain these changes, the meanings of fortune, misfortune, regret, and hardship can be clarified. Therefore, people can observe the words and imitate the movements. The term "strong and gentle" refers to establishing the positions of the lines and laying the foundation. The term "change and adaptability" refers to seeking good fortune and avoiding misfortune, and changing the position one occupies. By following the trend of the times and returning to the correct path, one can achieve success through uprightness. The term "zheng" means to remain steadfast in one's role, to be constant and unchanging, not to be swayed by external influences, thus not being confused by the myriad things, and grasping the main point of affairs. When fortune is due, one retains it; when misfortune is due, one seeks it out. Heaven and Earth are like this, thus becoming the object of reverence for all things and the standard for human behavior. The sun and moon are like this, thus being looked up to by all things and maintaining their brightness.

天下萬物得其生動，皆得其貞一，故能繼其續也。夫乾運天之神，堅其一而不雜，確然易也。坤得地之順也。守其一而成物，隤然簡也。皆保一以成，其施而無情巧焉。示其以易，簡也。而物從之得矣。爻者，人得效此而動也。象者，人得像此而制也。爻象動於內，可得而觀也。吉凶見乎外，可征而從也。功業見乎變，因變而成也。聖人之情見乎，辭可得，極於深而至之也。

All things in the world obtain their growth and activity because they receive the exclusive and upright virtue, thus being able to continue without end. "Qian" (Heaven) operates the mysterious workings of heaven, remaining steadfast in one and not confused, indeed firm and strong, which is the "Yi" (Change); "Kun" (Earth) receives the gentle and yielding nature of earth, holding fast to one and thus bringing forth all things, indeed gentle and yielding, which is the "Jian" (Simplicity). They both achieve success by holding fast to this "one." They bestow upon all things without mixing in personal desires or cleverness, thus revealing to people the plain and simple. Therefore, all things obey them and each obtains its own. The "Yao" (Lines) are something people can imitate in their actions; the "Xiang" (Images) are something people can take as a model in their making. The Yao and Xiang move within the hexagram, and can be observed; good fortune and misfortune manifest in human affairs, and can be verified and followed. Achievements are shown in change, and are accomplished through change; the mind of the sage is expressed in words, and can be understood, reaching the profound and arriving at it.

天地之大徳曰生，聖人之大寶曰位。何以守位曰仁，何以聚人曰財。理財正辭，禁民為非曰義。古者包犧氏之王天下也，仰則觀象於天，俯則觀法於地，觀鳥獸之文與地之冝，近取諸身，逺取諸物，於是始作八卦，以通神明之徳，以類萬物之情。作結□而為網罟，以佃以漁，蓋取諸離。

The greatest virtue of Heaven and Earth is called "life," and the most precious treasure of a sage is called "position." What is used to maintain this position? It is benevolence. What is used to gather people? It is wealth. Managing wealth, regulating names and words, and preventing the people from wrongdoing is called "righteousness." In ancient times, the sage Fuxi ruled over the world. He looked up to observe the phenomena of Heaven, looked down to observe the principles of Earth, observed the patterns of birds and beasts and the suitability of the land; he took inspiration from his own body nearby and from all things far away, thus beginning to create the Eight Trigrams, to connect with the virtue of the divine and to compare the forms of all things. He also wove ropes into nets and traps, used for hunting and fishing, probably taking inspiration from the trigram Li.

天設四時而寒暑周焉。地設剛柔而生長遂焉。此天地之徳而厚其生也。聖人者，合天地之德，備萬物之情，帝人之器也。故有位而其道乃行，位其大寶者，與能守其位者仁也。何以仁，能聚其財，財也者，得物之財而資人以為財也。故設罟網作耒耜，通舟楫，易交貨，是類者民得物之財，成聖人之仁也。故得安其所聚，保其所居財之利爭斯興也。故治其分，正其名，禁其非，制而得冝曰義。故始於垂衣而列貴賤，中於重門而擊柝，終於弦木為弧矢，以示其禁而得易之變。此聖人之義而保其仁也。

Heaven establishes the four seasons and the alternation of cold and heat completes a cycle, while Earth establishes the principles of hardness and softness, allowing growth to be accomplished. This is the virtue of Heaven and Earth, used to nurture the lives of all things. The sage is one who combines the virtue of Heaven and Earth and possesses the feelings of all things, being the measure for governing people. Therefore, he must hold the position of a ruler, so that his way can be carried out. The position of a ruler is the most precious treasure, and the one who can hold onto this position is the one with benevolence. How is benevolence manifested? It is through the gathering of wealth. Wealth refers to obtaining the benefits of resources, using them to support people and thus forming riches. Therefore, setting up nets, making plows and hoes, opening up boats and rafts, and exchanging goods, these kinds of activities allow the people to gain the benefits of resources, thus fulfilling the benevolence of the sage. Therefore, the people can live in peace in their settlements and retain their places of residence. However, when wealth increases, contention arises, so it is necessary to regulate distinctions, correct names and titles, prohibit improper actions, and maintain proper control. This is called 'righteousness'. Therefore, at first, they draped clothes to distinguish rank and status, then built high gates and beat wooden drums to announce the time, and finally bent wood into bows and carved wood into arrows to display prohibitions. All these reflect the adaptability of the Book of Changes. This is the 'righteousness' of the sage, used to preserve his 'benevolence'.

太古，鳥獸萬物多而人寡，不待易物之財。人人自保其資也。至於人寖而盛，物斯鮮矣。食用艱矣，則智者有易。仰觀象於天，得四時之易也。俯觀法於地，承天時而易也。觀鳥獸之文，類聚群分，就利違害，而從其易也。觀其情而得其冝也。健以施下，順以承上，可則動之否，則止之險，則經之親，則麗之外。柔以說之，內順以巽之，近得於身也。天乾而地坤，雷動而山止，日照而雨濡，風散而澤潤，物之大者也。在乎萬物其生也。含陰陽而生其受也。

In the remote past, birds, beasts, and all things were numerous while human population was sparse, so there was no need for exchanging goods. Everyone had their own resources. But when the population gradually increased, resources became scarce, and life became difficult in terms of food, clothing, and daily needs. Then wise people promoted the way of change. They looked up to observe the heavenly phenomena and understood the changes of the four seasons; they looked down to observe the principles of the earth and adapted to the heavenly changes. They observed the patterns of birds and beasts, seeing that they gathered in groups according to their kind, and acted to seek benefits and avoid harm, following the principle of change. By observing their nature, they understood what was suitable for each. The strong and vigorous acted upon the lower, while the gentle and compliant served the upper. When something was feasible, they acted; when not, they stopped. When encountering danger, they measured it; when encountering something favorable, they relied upon it. To others, they used gentleness to bring joy; within, they used compliance to gain acceptance. In close proximity, they took the image of their own bodies. Heaven is Qian, Earth is Kun, Thunder moves, Mountains remain still, Sun shines brightly, Rain nourishes, Wind disperses, and Moisture moistens. These are the greatest among all things. In regard to all things, their generation contains the energies of yin and yang, and each has a particular emphasis in its nature.

偏象之氣，故乾為馬，坤為牛。震為龍，巽為雞。離為雉，坎為豕。艮為狗，兊為羊。是以天下之受可得矣。於是始畫八卦，見其象，察其數，運於無形，明於顯著。混萬物而為一，而咸得其情則知其所麗矣。網罟內虛而外堅，維之離之象也。魚禽麗之而不脫弱，能麗其強，離之義也。遂犧而供其庖焉。天下之利，眾歸往而取法焉，故曰庖犧氏之王天下。立其位而行其道也。

Because the images and energies they receive differ, the trigram Qian represents a horse, Kun represents a cow, Zhen represents a dragon, Xun represents a chicken, Li represents a pheasant, Kan represents a pig, Gen represents a dog, and Dui represents a sheep. In this way, the nature of all things in the world can be understood. Therefore, Fuxi began to draw the eight trigrams, observing their images and examining their numerical principles, making them function in the invisible and manifest in the visible; integrating all things into one, each obtaining its proper nature, thus knowing where each belongs. A net is hollow inside and strong outside, tied together with ropes, which is the image of the trigram Li; fish and birds once attached to it cannot escape, and a weak net can catch strong animals, which is the meaning of Li's "attachment." Thus, hunting animals to provide food for the kitchen. All people benefited, and many came to follow him, so it is said that Fuxi ruled the world, establishing his position and promoting his way.

包犧氏沒，神農氏作。斵木為耜，揉木為耒，耒耨之利，以教天下，蓋取諸益。

After the death of the Bagua Emperor, the Shennong Emperor rose to power. He carved wooden plow heads and bent wood to make handles for plows, teaching the people the convenience of tilling and weeding the fields. This is probably based on the imagery of the "Yi" hexagram.

神農氏之時，人育而繁，腥毛不足供給其食，修易其變，觀天地之冝，相五榖之種可食者，收而藝之。易物之才而生財也，其在於器乎。故斵木為耜，揉木為耒，木可以揉曲直於斯得之，為象能動木也。其義益之大也，神而化之，得農之道。是以取諸益。

In the time of Shen Nong, the population grew rapidly, and the supply of raw meat and animal skins was no longer sufficient for sustenance. Therefore, he refined the principles of change from the Book of Changes, observing what was suitable in heaven and earth, and examining which grains were edible, gathering them for cultivation. By transforming the materials of resources and generating wealth, the key lay in the use of tools. Thus, he carved wood into plow heads and bent wood into plow handles—wood could be bent and straightened as needed, and this quality was precisely utilized. In terms of symbolic representation, the hexagram Yi (Increase) has Xun (Wind) above, representing wood, and Zhen (Thunder) below, representing movement, which symbolizes the ability to shape wood. In terms of meaning, this represents the great use of 'increase'; by skillfully cultivating and transforming, he attained the way of farming. Therefore, it is said that the symbol is taken from the hexagram Yi.

日中為市，致天下之民，聚天下之貨，交易而退，各得其所。蓋取諸噬嗑。

At midday, a market is set up, attracting people from all over the country, gathering goods from everywhere, exchanging them and then parting ways, each person obtaining what they need. This is probably symbolized by the Hexagram of Eating Fire.

上古人質而自守其居，自費其用，而不相往來。財貨之有餘，不足不知其均也，故為之市。致天下之民，聚天下之貨而交易之，各得其所，齊其有餘而退，噬嗑之義也。日中者，明也。萬物皆相見，而不相昧。動於明之象也。是以取之噬嗑。

In ancient times, people were simple and lived in their own places, using their own resources without interacting with others. They had much or little, but did not understand the need to exchange goods to achieve balance. Therefore, markets were established. People from all over the world were gathered, goods from everywhere were collected for mutual exchange, each obtaining what they needed, thus adjusting the surplus and deficiency between them, and then they dispersed. This is the meaning of the hexagram "噬嗑". At noon, it is the brightest time, when all things are clearly visible without confusion. The upper trigram of "噬嗑" is "离" (Fire), and the lower trigram is "震" (Thunder), which represents action in the light. Therefore, it is taken as the image of "噬嗑".

神農氏沒，黃帝堯舜氏作。通其變，使民不倦，神而化之，使民冝之。易窮則變，變則通，通則久，是以自天佑之，吉無不利。黃帝堯舜垂衣裳而天下治，蓋取諸乾坤。

After the death of the Divine Farmer, the Yellow Emperor, Yao, and Shun successively rose to prominence. They understood the changes of things, preventing the people from becoming weary; they subtly nurtured the people, enabling each to find their proper place. The Way of the Book of Changes reaches its extreme and then transforms; transformation leads to communication, communication leads to longevity, so they received the protection of Heaven, bringing auspiciousness and benefit in all directions. The Yellow Emperor, Yao, and Shun governed the world with ease, probably by following the patterns of the Qian and Kun hexagrams.

古之厚民者，興其利，未設其禁也。及世久而民盛，利薄而無分，則民殫其力，不足以為養民，患其競，不足以相禁。故聖人慮其患，因時而易變，故黃帝堯舜氏制度數採，章封土田，建官分賢不肖，而等其貴賤，通物之財，以為用。易物之力，以待勞。攻物之能，以相御。使物之能，以相濟。是以神而化之，民得冝之，易窮則變，變則通，通則久。易天下之物，成天下之務。終乾坤，極萬物，而易行於無窮。是以自天佑之，吉無不利。天保其尊，地保其卑，聖人安上，眾民安下，其象天上地下也。其義上健而無為，下順職事也。上下旣位可久而無替也。是以取諸乾坤。

In ancient times, those who treated the people with kindness only did things that were beneficial to the people, and did not establish any prohibitions. But when generations passed and the population grew, the benefits became scarce and there were no limits to them. The people exhausted their strength but still could not support themselves; their worries lay in competing with each other, yet there was no way to restrain them. Therefore, the sages considered this danger and adapted to the situation to make changes. Thus, the Yellow Emperor, Yao, and Shun established systems, numbers, and patterns, divided territories and land, set up officials, distinguished the virtuous from the wicked, and determined their ranks of honor and status. They circulated goods for people to use, exchanged human labor to meet demands, utilized the functions of various things to control each other, and used the abilities of different things to support one another. In this way, they skillfully nurtured the people, allowing them to each find their proper place. The Way of the Book of Changes reaches its limit and then changes; when it changes, it becomes unblocked; when it becomes unblocked, it can last long. By changing the things in the world, it accomplishes the tasks of the world. It begins and ends with the trigrams of Heaven and Earth, exhausts all things, and the Way of the Book of Changes continues endlessly, so it can "be favored by Heaven, and have no misfortune." Heaven preserves its high position, Earth preserves its low position; the sage resides above, and the people reside below, taking the image of Heaven above and Earth below. In terms of principle, those above are strong and vigorous but not active, while those below are gentle and obedient, each fulfilling their duties. When the upper and lower each occupy their proper positions, they can last long without decline. Therefore, it takes the image of the trigrams of Heaven and Earth.

刳木為舟，剡木為楫，舟楫之利，以濟不通。致遠以利天下，蓋取諸渙。

By hollowing out wood to make a boat and sharpening wood to make oars, one uses the convenience of the boat and oar to cross waters that were previously impassable, transporting goods to distant places and benefiting the world. This is likely taking the image from the Hexagram of Dispersing.

木之為物，浮於水也。可以行險而不窮也。故虛木而舟之，剡木而楫之，以濟乎水，渙之象也。得其散適而致其遠，渙之義也。是以取諸渙。

Wood can float on water and can walk on dangerous places without being trapped or in distress. Therefore, hollowing out wood to make a boat and sharpening wood to make oars for crossing water — the hexagram "Huan" has above the trigram "Xun" representing wood and below the trigram "Kan" representing water, which is exactly this image. Taking its meaning of dispersing and spreading out, being suitable anywhere and able to reach distant places, this is the meaning of the hexagram "Huan." Therefore, it is said to take the image of "Huan."

服牛乗馬，引重致遠，以利天下，蓋取諸隨。

Taming cattle and driving horses to pull heavy loads and transport them to distant places, thereby benefiting the world, is probably based on the imagery of the Hexagram of Following.

牛者，堅壯之物，可以牽引其重。馬者，健速之物，可以乗而致遠。柔弱乗其剛壯之物，隨之象也。動而說之，隨物之性而牽致之義。是以取諸隨。

Cattle are sturdy and strong animals, capable of pulling heavy loads; horses are agile and swift, suitable for riding to distant places. A weak person controlling a strong and vigorous animal corresponds to the image of the Hexagram of Following. The lower trigram is Zhen (Thunder), representing strong movement, and the upper trigram is Dui (Lake), representing gentle joy. Movement is below and joy above, following the nature of things to guide and drive them, which is the meaning of "following" in the Hexagram of Following. Therefore, the image is taken from the Hexagram of Following.

重門擊柝，以待暴客，蓋取諸豫。

Setting up successive gates and striking wooden clappers to patrol at night, used to guard against violent bandits, is probably based on the imagery of the Hexagram 61, Yu (Joy).

以柔順之道，則物之生心也。剛動於外，以閒之豫之象也。則暴客無至也。順而動之，得其備矣。豫之義也。是以取諸豫。

Using only a gentle and yielding approach towards others will lead people to develop covetous desires. The hexagram Yu (Joy) has the hexagram Kun (Earth) below, which represents yielding, while the line nine in the fourth position is strong and active outside, used to guard against external dangers. This is exactly the meaning of the hexagram. Thus, fierce bandits will not come. Acting in accordance with the situation and being prepared, this is the principle of Yu, which means 'preparation in advance.' Therefore, it is said to take the image of Yu.

斷木為杵，掘地為臼。臼杵之利，萬民以濟，蓋取諸小過。

Cutting wood to make a pestle and digging the ground to make a mortar, using the pestle and mortar to pound rice for the convenience of the people, allowing all to be sustained, is probably derived from the image of the Hexagram of Small Crossing.

杵動於上，臼止於下。上動而小，小過之象也。小器設而萬民獲濟，小能濟大，小過之義也。是以取諸小過。

A pestle moves up and down on top while the mortar remains still below: The upper trigram is Zhen (Thunder), representing movement, and the lower trigram is Gen (Mountain), representing stillness. There is movement above but the movement is slight, which matches the image of this hexagram. By setting up such a small tool, the people are provided with sustenance. Achieving great results through small means, this is the meaning of the hexagram Xiao Guo. Therefore, the image is taken from Xiao Guo.

弦木為弧，剡木為矢。弧矢之利，以威天下，蓋取諸睽。

Bending wood and attaching a bowstring to make a bow, sharpening wood to make an arrow, using the sharpness and power of the bow and arrow to subdue the world, is probably taking the image from the Hexagram of Estrangement.

睽小事吉。象不合而爻用也。是其全用而外合，以為用。得其小用也。睽眾才以為小器，睽之象也。利威逺而合諸睽者，睽之義也。是以取諸睽。

The Hexagram Kui's statement says, "It is auspicious for small matters." Its image shows the upper and lower parts being separated and not in harmony, yet each line still has its own function. This is precisely how things are accomplished through the overall application and external combination, hence achieving only minor results. Combining various separated materials to make small utensils is the image of the Hexagram Kui. Advantage lies in intimidating distant places and bringing together what was previously separated, which is the meaning of the Hexagram Kui. Therefore, it is said to take the image of Kui.

上古穴居而野處，後世聖人易之以宮室，上棟下宇，以待風雨，蓋取諸大壯。

In ancient times, people lived in caves and slept in the wilderness. Later sages changed this by using houses, with beams above and eaves below, to shelter from wind and rain. This is probably modeled after the卦 of Zang (Great Strength).

上古人淳而未得其器之適也，故穴居以求其溫。野處以薄其燠，未免於墊隘風雨也。土弱脃之物，棟宇堅壯之物也。易之以宮室，上棟下宇，自下而壯，大壯之象也。則可以待風雨而極其宮室之用也。大壯之義是以取諸大壯。

In ancient times, people were simple and had not yet found suitable tools, so they lived in caves to seek warmth, and slept in the open to escape the heat, but inevitably suffered from dampness, narrowness, and the hardships of wind and rain. Earth is a soft and brittle material, while beams and eaves are strong and sturdy. By using houses instead, with beams above and eaves below, layer by layer becoming stronger from the bottom up, this is the image of the Great Strength hexagram. Thus, it can shield against wind and rain and fully realize the function of a dwelling. This is the meaning of the Great Strength hexagram, hence it is said to take its image from the Great Strength.

古之葬者，厚衣之以薪，葬之中野，不封不樹，喪期無數。後世聖人易之以棺槨，蓋取諸大過。

In ancient times, when burying the dead, they would wrap the body thickly in firewood and bury it in the open fields, without building a mound or planting trees, and the period of mourning had no fixed duration. Later sages changed this practice, using coffin and outer case instead, probably taking their inspiration from the卦 of Great Excess.

太古之人，樸而未散，哀樂之情無繫也。故生而求充其體，死而葬諸中野，以為無知而異類也。後世淳漓情智外散，故親其親，子其子，而哀樂惡欲之心盈矣。是以聖人因遵其情，而成其敎明，神道立上，下修五禮，設五敎以養生送死，以達其情而天下聽矣。設棺槨，穴地而葬之，其象入於澤也。其義不忘死而過厚之也。是以取諸大過。

In ancient times, people were simple and their nature had not yet scattered, so their feelings of sorrow and joy had no attachments. Therefore, they lived only to fill their bodies and buried the dead in the fields, believing that the dead had no consciousness and were not of the same kind as the living. Later, the pure customs became thin and superficial, emotions and minds spread outward, so they loved their parents, cherished their children, and had feelings of sorrow, joy, hatred, and desire filling their hearts. Thus, sages followed human emotions to establish education and clarify the divine way, setting up rules above and refining the five rites below, establishing five kinds of education, to care for the living and bid farewell to the dead, allowing human emotions to be expressed and the whole world to follow. They made coffins and buried the dead by digging the earth, taking the image of the Upper Trigram of the Great Excess as Lake, with the body entering beneath the lake; in terms of meaning, it is not forgetting the dead and treating them with more respect than usual. Therefore, it is said to take the image of the Great Excess.

上古結繩而治，後世聖人易之以書契，百官以治，萬民以察，蓋取諸夬。

In ancient times, people used knotted ropes to record events and govern the world, but later sages replaced this with written characters and contracts. Officials used them to handle government affairs, and the people used them to be accounted for, which is probably modeled after the卦 of Guai.

上古官職未設，人自為治，記其命而巳，可以結繩也。至於道散，於是聖人始立百官，造書契，萬民不待力求而以之察之。夬，剛長而至於五也。上下百官皆在其位，夬之象也。小人之道外其義，可以決而治矣。是以取諸夬。象者像也，義者財也，有其象則備其財矣。故制器者先得其象焉。

In ancient times, there were no official positions; people managed their own affairs, and simply recording commands was enough, which could be handled by the method of tying knots. When the pure customs began to disintegrate, sages first established officials and created written contracts, so the people did not need to make great efforts to obtain things, but could check matters by means of them. The hexagram Gua (夬) has a strong yang line reaching the fifth line, symbolizing that all officials above and below are in their proper positions, which is precisely the image of the hexagram Gua. The way of the petty person is excluded, and thus matters can be decided and governance achieved, which is its meaning. Therefore, it is said to take the image of Gua.the so-called 'image' means taking a symbolic form, and 'meaning' refers to the material; having that hexagram image means possessing the material for making objects, so those who make objects first obtain its hexagram image.

是故易者象也。象也者像也。彖者材也。爻也者效天下之動者也。是故吉凶生而悔吝著也。陽卦多陰，陰卦多陽，其故何也。陽卦竒，陰卦耦，其德行何也。陽，一君而二民，君子之道也。陰，二君而一民，小人之道也。易曰：憧憧往來，朋從爾思。子曰：天下何思何慮，天下同歸而殊塗。一致而百慮，天下何思何慮。日往則月來，月往則日來。日月相推而明生焉。寒往則暑來，暑往則寒來，寒暑相推而歳成焉。往者屈也，來者信也，屈信相感，而利生焉。尺蠖之屈以求伸也，龍蛇之蟄以存身也，精義入神以致用也，利用安身以崇徳也。過此以往未之或知也。窮神知化德之盛也。

Therefore, the Book of Changes is "xiang" (image), and "xiang" is taking images; "tuan ci" (彖辞) speaks of the nature of a hexagram, while "yao" (line) imitates the changes of things in the world. Thus, good fortune and misfortune arise from this, and regret and meanness become evident. In yang hexagrams, there are more yin lines, and in yin hexagrams, there are more yang lines. Why is this so? Because the lines of yang hexagrams are drawn as odd numbers, while those of yin hexagrams are drawn as even numbers. What about their virtues? A yang hexagram represents a ruler governing two commoners, which is the way of the gentleman; a yin hexagram represents two rulers competing for one commoner, which is the way of the petty person. The "Yao" (line) of the fourth line of the hexagram "Xian" says: "Moving about restlessly in mind, only friends will follow your thoughts." Confucius said: What is there to think about in the world? The affairs of the world take different paths yet arrive at the same goal, and although they are considered from a hundred different angles, they all converge to one. What is there to think about? When the sun sets, the moon rises; when the moon sets, the sun rises; the sun and moon move in succession, and light is produced. When cold passes, heat comes; when heat passes, cold comes; cold and heat alternate, and a year is completed. What has passed is bending, what comes is stretching; bending and stretching respond to each other, and benefit arises. The inchworm bends its body in order to stretch itself; the dragon and the snake hide in order to preserve themselves. Studying the meaning and principles to the point of being inspired is to achieve practical results; using the way skillfully to establish oneself is to cultivate virtue. Beyond this, there is nothing that human beings can know; to exhaust the divine and understand the workings of creation is the height of virtue.

易曰：困于石，據于蒺藜，入于其宮，不見其妻，凶。子曰：非所困而困焉，名必辱。非所據而據焉，身必危。既辱且危，死期將至。妻其可得見邪。易曰：公用射隼于髙墉之上，獲之。無不利。子曰：隼者，禽也。弓矢者，器也。射之者，人也。君子藏器於身，待時而動，何不利之。有動而不括，是以出而有獲。語成器而動者也。子曰：小人不恥，不仁，不畏，不義，不見利，不勸，不威，不懲。小懲而大誡，此小人之福也。易曰：屨校滅趾，無咎。此之謂也。善不積不足以成名，惡不積不足以滅身。小人以小善為無益，而弗為也。以小惡為無傷，而弗去也。故惡積而不可掩，罪大而不可解。易曰：何校滅耳，凶。

The *Line Statement* of the *Third Line* in *Kun* says: Being trapped by a stone and leaning against thorn bushes, entering one's house but not seeing one's wife, it is dangerous. Confucius says: Being trapped in a place where one should not be trapped, one's reputation will surely suffer; relying on something that should not be relied upon, one's self will surely be in danger. Suffering both disgrace and danger, death is imminent, how could one see one's wife? The *Line Statement* of the *Top Line* in *Jie* says: The prince shoots a falcon from a high wall, and hits it, there is no disadvantage. Confucius says: The falcon is a bird, the bow and arrow are tools, and the one shooting is a person. A gentleman keeps the tools on his person, waits for the right time, and then acts, so where would there be any disadvantage? When one acts there is no obstruction, so when one takes action, there is immediate gain. This illustrates the principle of preparing the tools first before taking action. Confucius says: A petty person, not knowing shame, will not practice benevolence; not knowing fear, will not uphold righteousness; not seeing benefit, will not strive; without fear, will not be punished. A minor punishment brings about a great warning, which is precisely the fortune of a petty person. The *Line Statement* of the *First Line* in *Shihe* says: Wearing shackles on the feet, injuring the toe, there is no fault. This is exactly the principle mentioned above. Good deeds not accumulated are insufficient to establish a reputation, evil deeds not accumulated are insufficient to destroy oneself. Petty persons regard small good deeds as having no benefit and are unwilling to do them, regard small evil deeds as having no harm and are unwilling to eliminate them. Therefore, evil deeds accumulate until they cannot be concealed, and guilt becomes so great that it cannot be escaped. The *Line Statement* of the *Top Line* in *Shihe* says: Carrying shackles on the shoulder, injuring the ear, it is dangerous.

子曰：危者，安其位者也。亡者，保其存者也。亂者，有其治者也。是故君子安而不忘危，存而不忘亡，治而不忘亂。是以身安而國家可保也。易曰：其亡其亡，繫于苞桑。子曰：德薄而位尊，知小而謀大，力小而任重，鮮不及矣。易曰：鼎折足，覆公餗，其形渥，凶。言不勝其任也。子曰：知幾其神乎，君子上交不諂，下交不瀆。其知幾乎。幾者，動之□，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 said: Those who bring about danger are those who are content with their position and do not seek change; those who bring about downfall are those who only protect their possessions; those who bring about chaos are those who believe they have already achieved peace. Therefore, a gentleman remains alert to danger even in times of peace, remembers the possibility of downfall even when alive, and keeps in mind the risk of disorder even during times of peace, thus ensuring his own security and the preservation of the state. The line statement of the fifth line of the hexagram "Pu" says: "It is about to perish, it is about to perish, only then can it be as firm as a bundle of mulberry trees." Confucius said: Those with shallow virtue but high status, limited wisdom but grand ambitions, and weak strength but heavy burdens, rarely escape misfortune. The line statement of the fourth line of the hexagram "Ding" says: "The tripod's legs break, overturning the delicacies of the prince and lord; the body of the tripod is stained with dirt, which is ominous." This refers precisely to those who are incapable of fulfilling their duties. Confucius said: To understand the subtle nuances of things, perhaps that is the profound mystery. A gentleman does not flatter in his dealings with superiors and does not look down upon inferiors, which is to understand these subtle nuances. The term "ji" refers to the most subtle signs of change, and the initial indications of good fortune. A gentleman acts upon these subtle signs without waiting for a full day. The line statement of the second line of the hexagram "Yu" says: "Upright and firm as a rock, there is no need to wait for a whole day, to maintain uprightness and gain good fortune." If one is as firm as a rock, why would one need to wait for a whole day? This is sufficient to make a decision. A gentleman understands both the subtle and the obvious, both the soft and the strong, thus becoming the person whom all people look up to.

子曰：顏氏之子，其殆庶幾乎。有不善，未甞不知。知之未甞復行也。易曰：不逺復，無祗，悔。元吉。天地絪縕，萬物化醇，男女構精，萬物化生。易曰：三人行則損一人，一人行則得其友。言致一也。子曰：君子安其身，而後動易其心，而後語定其交，而後求。君子修此三者，故全也。危以動，則民不與也。懼以語，則民不應也。無交而求，則民不與也。莫之與，則傷之者至矣。易曰：莫益之，或擊之，立心勿恆，凶。

Confucius said: The disciple of the Yan family is probably close to understanding the subtle signs. Whenever he did something wrong, he was always aware of it immediately; once he became aware, he would not repeat it again. The line statement of the first line of the hexagram "Fu" says: Not having gone far, he turns back, thus not suffering great regret, which is very auspicious. The vital energies of heaven and earth intermingle and intertwine, thus giving rise to the flourishing of all things; the union of male and female vital energies gives birth to the proliferation of all creatures. The line statement of the third line of the hexagram "Sun" says: When three people walk together, one should be reduced; when one walks alone, he will gain a friend. This is precisely about returning to singleness. Confucius said: A gentleman first ensures his own stability before taking action; first calms his mind before speaking; first establishes mutual trust before making a request. A gentleman cultivates these three things, thus being able to preserve himself. If one is in a dangerous situation yet acts rashly, the people will not follow him; if one speaks out of fear, the people will not respond; if one makes a request without having established trust, the people will not give him anything. Without people following him, those who wish to harm him will come. The line statement of the top line of the hexagram "Yi" says: No one comes to benefit him, but instead someone attacks him, his mind is not constant, which is dangerous.

易者：聖人寄其物，而設其象也。象者，可觀其物冝人，得而象。彖者：言乎卦之卦義，可觀其辭，而得其歸也。爻者：效天下之動也。動而吉凶悔吝之所生也。貞一而可以勝之矣。夫陰陽者，相求之物也。勝而往居為之主也，情性之所歸也，故其偶寡者而得其主也。其德行者，陽者明也。無私而體物之理也，可以施其令而保其尊也，一之道也。故陽卦一君子而二小人從，順之道也。陰者，暗也。昧於時之務也，承命而力其事，小人之職二之道也。故陰卦一小人而二君子，顚其道也，反其行也。而貴於形也。

The "Yi" is the sacred book in which the sage寄托 the principles of all things through the hexagrams. The "xiang" refers to the symbolic representation of things, allowing one to understand their appropriate characteristics and thus take a corresponding image. The "tuan ci" explains the meaning of a single hexagram; by examining its words, one can grasp the overall trend of the hexagram. The "yao" imitates the changes of things in the world; whenever there is a change, fortune, misfortune, regret, and hardship arise, and only by maintaining correctness and focus can one overcome them. Yin and Yang are mutually seeking and harmonizing forces. The side that prevails and occupies a position becomes the master, which is where the nature of things resides. Therefore, the side with fewer lines (yao) may still take the dominant position. In terms of virtue: Yang represents brightness, is impartial, and can comprehend the principles of all things, issuing commands and maintaining a high position. This is the principle of "one," so a Yang hexagram is like a gentleman with two followers, following the path of obedience. Yin represents darkness, is ignorant of affairs, and can only accept orders and work diligently. This is the role of a petty person, following the principle of "two," so a Yin hexagram is like a petty person with two gentlemen, reversing the proper order and violating the proper conduct, focusing only on external appearances.

夫以形累而不以神遇者，非君子。貞一之道也。天下之器廣矣，其為物多矣，繫而憧憧，往來不離其形，而求其至，使從其思者，不亦劣乎。思而慮之，自喪之矣。何暇至於物哉。故聖人無思也，無慮也，寂然貞一，而不可惑也。以同也。而歸其殊塗以一也，而致其百慮，物自有其終始也。何所思慮哉。是以貞一之道，無不歸其同也。至於日往則月來，月往則日來，用舍相推也，往者不用也，來者用也。以不用而保其用，守其貞一也。故明焉。寒來則暑徃，暑徃則寒來，寒暑相代，故能成其歳，本於止而後動也。

All those who are burdened by external appearances and cannot align with others through spirit are not true gentlemen, and thus do not follow the path of uprightness and focus. The world's objects are vast and things are numerous; if one's mind is unsettled, constantly moving about and not free from external forms, yet still hopes to attain the highest level and make all things obey one's thoughts, is this not clumsy? Constantly thinking and worrying only leads to losing oneself, how can one have the strength to respond to all things? Therefore, the sage has no thoughts and no worries, quietly maintaining the principle of uprightness and focus without being confused: using 'sameness' to unify diverse paths, and using 'oneness' to connect myriad thoughts. Each thing has its own beginning and end, so what is there to think about? Thus, following the path of uprightness and focus inevitably leads to 'sameness'. As for the rising and setting of the sun and moon, the moon's setting and the sun's rising, this is the mutual alternation of taking and letting go: the past is temporarily not taken, while the coming is taken; relying on 'non-use' to preserve 'use' is precisely maintaining uprightness and focus, so that brightness arises. As for the coming of cold and the arrival of heat, the alternation of cold and heat, they mutually replace each other, thus completing a year. The fundamental reason lies in first stopping and then moving.

故時之往則不用也，止也，故為之屈。時之來則用也，動也，故為之伸。屈而伸之，乃利生也。故尺蠖之屈以求伸也。龍蛇之蟄以存身也。皆本其止也。以是聖人窮理而盡性，止於無方，行於無形者，所以致神之用也。致其利用，能安其身者，修廣其德，用之而不殆也。道極乎是矣。故能窮神之所自知變之所化，此德之盛也。易之大歸也。聖人之至矣。是以君子保其貞一，得其所安，然後名可達也。非所困而困焉，非所據而據也，不量其力，危辱及矣。死期將至，雖至親而畔也。妻其可見乎，此不能安其身而愼其求也。

Therefore, when the right moment has passed, it is not used, which is called 'stopping', hence termed 'bending'; when the right moment arrives, it is used, which is called 'movement', hence termed 'extending'. From bending to extending, benefit arises. Thus, the inchworm bends its body in order to achieve extension, and the dragon and snake remain coiled in order to preserve themselves, both relying on 'stopping' as the foundation. Therefore, the sage thoroughly investigates principles and fully expresses his nature, stopping in the state without fixed location, moving in the place without form, which is the way to achieve the subtle and profound function. Those who can achieve beneficial application and maintain themselves are cultivating and expanding their virtue, using it without danger, and the Dao reaches its culmination here. Therefore, those who thoroughly investigate the origin of the subtle and understand the source of change, this is the perfection of virtue, the ultimate goal of the Book of Changes, and the peak of the sage. Thus, the gentleman preserves his sincerity and constancy, attains the proper position, and then his reputation can be realized. If one is trapped where he should not be, relies on something he should not rely on, and does not measure his own strength, danger and disgrace will follow. When death is near, even the closest relatives will turn away, how could one see his wife again? This is the result of failing to maintain oneself and being careless in one's pursuits.

夫保其身者，動而無失也。修德者，利其用也。是以公用射隼于髙墉之上，獲之無不利。德之備時之動，故能獲其位也。得位而蒞於民者，不可以不察於小人。為人之上者，本乎仁也。愛而過之，失其仁也。故小懲而大誡，乃小人之福也。御之以道仁，在其中矣。是以屨校滅趾，無咎至乎。惡積而累之罪大而誅之，無及之矣。則小人滅其身，而君子失其刑也。是以何校滅耳，凶。居其位而不失御其下之道，則可矣安。而盈之自喪之矣。斂身慮危，乃可全也。故君子安而不忘危，存而不忘亡，治而不忘亂，是以身安而國家可保也。

Those who can preserve themselves act without any mistakes in their every movement; those who cultivate virtue know how to make the best use of it. Therefore it is said, "The prince shoots a hawk from a high wall and hits it, there is no harm." When virtue is complete and the timing is right, one acts, thus preserving his position. When one has obtained a position and governs the people, he must not fail to understand the minds of the petty people. To be a superior person lies in benevolence; but if kindness is excessive, one loses benevolence. Therefore, minor punishments bring about great warnings, which is actually the good fortune of the petty people. Using the right way to manage them includes benevolence, thus it is said, "Wearing leg irons hurts the toes, but there is no fault," which is considered proper. When evil accumulates and the crime becomes too great to be tolerated, it is too late to remedy it: the petty people thus destroy themselves, and the gentleman also makes mistakes in the use of punishment. Therefore it is said, "Carrying shackles hurts the ears, which is dangerous." To remain in position without losing the method of controlling subordinates is sufficient; but to be in a secure position yet arrogant and self-satisfied is to invite one's own downfall. To restrain oneself and always be mindful of danger, one can preserve oneself. Thus, the gentleman does not forget danger when things are stable, does not forget ruin when he is alive, and does not forget disorder when times are peaceful, thereby ensuring his own security and the preservation of the state.

故曰，其亡其亡，繫于苞桑，然後能保其位也。愼在於謀大任重乎不可以不審也，過斯敗之矣。故德薄而位尊，智小而謀大，力小而任重，鮮不及矣。是以鼎折足，覆公餗，其形渥，凶。不勝其任者也。夫能知其事之微者，可以從其大也。履其大任，其重雖萬變而得其神也。夫知幾則禍福之源明矣。幾者，事之來也。介然如石，不可以利，變也。觀吉而動，何不利焉。故上交不諂，不苟容也。下交不瀆，不輕怠也。知則吉矣。豈待於終日乎。故知微，知彰者，知其終始也。知柔，知剛者，識變化之為也。君子能知此者，萬夫之所望，可則而象也。此聖人之道至也。無以加矣。

Therefore, "when about to perish, only then can it be as firm as a vine tied to a thick mulberry tree," thus securing one's position. The essence of caution lies in not being careless when undertaking great endeavors or assuming heavy responsibilities; exceeding one's capacity leads to failure. Hence, those with shallow virtue yet lofty status, limited wisdom yet grand ambitions, and weak strength yet heavy burdens rarely escape calamity. Therefore, it is said, "the tripod's legs break, overturning the noble lord's delicacies; the body of the tripod is stained with filth, indicating danger," which describes someone incapable of fulfilling their duties. Only those who can discern minute details can shoulder great tasks; when taking on major responsibilities, even if circumstances change endlessly, one can grasp their essence. Understanding "ji" (the subtle signs of change) means one comprehends the origins of fortune and misfortune. "Ji" refers to the initial signs of an impending event; it is steadfast like a rock, not swayed by profit. If one discerns the auspicious path and then acts, where could there be misfortune? Therefore, not being servile in dealings with superiors is not being fawning; not being dismissive in dealings with inferiors is not being careless. Knowing this brings good fortune; why wait for the whole day? Thus, knowing both the subtle and the obvious is to understand the beginning and the end of things; knowing both the soft and the strong is to comprehend the workings of change. A gentleman who understands these becomes the object of universal admiration, someone to be emulated, representing the pinnacle of the sage's way, beyond which nothing surpasses it.

靜而無思，而得其神焉。見幾而後動，顏子者也。動而後知，知非而復，近尚於幾也。近而復之，不適於悔，好學者也。故曰，顏氏之子，其殆庶幾乎。有不善，未甞不知。知之未甞復行。是以不逺復，無祗，悔。元吉。知天之幾者，能通天下之志也。雖逺也，學而可以至之也。學以求之，其至者非一，以求之不可得也。故天地絪縕相繼，男女感應，相與皆一而通之乃能化醇也。學而二三，則其志惑矣。何以應哉。積一以求之，乃得其有。易曰“蒙亨，匪我求童蒙，童蒙求我。”志求而應，然後能自化也。是以三人行則損一人，一人行則得其友。言致其一也。

A quiet and untroubled mind, thus attaining that mysterious insight, discerning the subtle and then acting, this is Yan Hui. Acting and then realizing, realizing the mistake and turning back, this is also close to "ji" [the subtle and the beginning of things]. Not going far and then turning back, not falling into great regret, this is the way of a diligent learner. Therefore, it is said, "Yan's disciple, perhaps he is close to knowing 'ji' [the subtle and the beginning of things]. He has no single instance of wrongdoing that he does not become aware of; once he becomes aware, he does not repeat it." Therefore, the first line of the hexagram "Fu" says, "Not going far and then turning back, not falling into great regret, great auspiciousness." Those who can perceive the subtle workings of Heaven can harmonize the hearts of all under Heaven. Though the realm is distant, it can be reached through learning. But if one seeks it through learning without focusing on a single goal, one will not attain it. Thus, the vital energies of Heaven and Earth intertwine closely and continue without end; men and women respond to each other and form harmonious pairings, all returning to a single focus and thus achieving the cultivation of a refined and harmonious nature. When learning is divided and scattered, the mind becomes confused; with what can one then respond? Only by accumulating a single-minded pursuit can one truly gain something. The hexagram "Meng" states, "The hexagram 'Meng' is smooth, not I who seek the child in confusion, but the child in confusion who seeks me." Only with the aspiration to learn can there be a response, and then one can cultivate oneself. Therefore, it is said, "When three people walk together, one of them will be a teacher; when one walks alone, one will find a friend," referring precisely to the return to a single focus.

君子學以致其道者，身得其安也。則動而不失其節矣。心得其易也，則語而得其當也。辨而得其交也。應而供其求也。君子修此三者，故能全也。故危以動，則民莫與。懼以語，則民不應。無交而求，則民不與。莫與之，則傷之者至矣。是以莫益之，或擊之，立心勿恆，凶。心無主矣。於物不辨矣。何以為恆哉。修是而可以周矣。

A gentleman cultivates his way through learning, thus attaining stability in himself, so that his every action remains measured; when his heart is at ease, his words become appropriate, and his ability to discern matters allows him to gain friends, while his responses satisfy others' needs. A gentleman who perfects these three aspects can thus preserve himself. Conversely, if one is in a dangerous situation yet acts recklessly, the people will not follow him; if one is filled with fear while speaking, the people will not respond; if one has no relationship yet seeks help from others, the people will not give. Without people to support him, those who wish to harm him will come, hence it is said, "No one comes to benefit him, but rather people come to attack him, his mind is not enduring, thus it is dangerous." This is due to a lack of firm principle within, and an inability to distinguish matters, so how can he maintain endurance? If one perfects these virtues, he can be complete and without flaw.

子曰：乾坤，其易之門邪！乾，陽物也；坤，陰物也。陰陽合德，而剛柔有體，以體天地之撰，以通神明之德。其稱名也，雜而不越；於稽其類，其衰世之意邪！夫易，彰往而察來，而微顯闡幽，開而當名辨物，正言斷辭，則備矣。其稱名也小，其取類也大，其□逺，其辭文，其言曲而中，其事肆而隱，因貳以濟民行，以明失得之報。

Confucius said: The hexagrams Qian and Kun are probably the gateway to the Zhou Changes. Qian represents pure yang, and Kun represents pure yin. When these two principles of yin and yang are combined, the strong lines and the flexible lines take form. They are used to express the creative power of heaven and earth in generating all things, and to connect with the virtue of divine creation. The names given to the hexagrams and lines in the Zhou Changes may seem complex, but they do not exceed the limits of meaning. When examining the categories to which these names belong, they may reveal the anxieties of a time of decline and disorder. The book of Zhou Changes makes clear what has already happened, and discerns what is yet to come. It reveals the subtle and explains the obscure, revealing the nature of all things and giving them appropriate names, distinguishing the categories of things, and using proper words to judge good and bad fortune. Its names are small, but the categories it represents are vast. Its meaning is profound, its words are elegant, its expressions are indirect yet accurate, and its accounts are elaborate yet reserved. It guides the people in their actions through the principles of yin and yang, and explains the consequences of gain and loss.

乾坤相求而為八卦，八卦重錯而窮天下之象，皆生於乾坤也，非易之門邪！故乾，陽物也；坤，陰物也。陰陽各合德，而有剛柔之體，以體象天地之為，以通神明之德。其取象稱名，雖雜細也，而吉凶之分不過於理。故聖人考其辭義，而嘆之不敢正言也，其衰世之意邪，憂其傷也。

The trigrams Qian and Kun interact with each other to generate the Eight Trigrams. The Eight Trigrams then overlap and interweave, exhausting all forms of things in the world. All these are generated from Qian and Kun. This is not precisely the gateway of the Zhou Changes? Therefore, Qian represents the yang, and Kun represents the yin. Yin and yang combine their own virtues, thus forming the shapes of strong and weak lines, used to symbolize the workings of heaven and earth, and to connect with the virtue of the divine. Although the symbols and names they take are intricate and numerous, the distinctions of fortune and misfortune never go beyond the principles. Therefore, the sages repeatedly examine the meanings of the line statements, can only express their admiration but dare not speak directly. This is probably the mindset of a time of decline and disorder, a concern for the harm to the world's way.

夫易，明其旣往而察其將來，顯其微而闡其幽，開物之狀而當名辨物正言，而吉凶備，斷於辭矣。其稱名者，小可以藏其取類也，大可以廣其陳也。其□逺可以探賾，其辭文可以玩其意也。其言委曲而直於理，其事放肆而伏藏其奧焉。此立本於小也、近也、曲也、放也，觀其□有以副，而明之則大也、逺也、中也、深也。故因貳而索之，可以濟民之行；明而動之，可否而失得來報，以治其本也。

The Zhou Changes is a book that explains past events in order to understand future ones, revealing subtle things and explaining hidden ones, showing the nature of all things and giving them appropriate names, distinguishing their categories, and explaining them with proper words. Thus, fortune and misfortune are fully presented, and all matters are decided by the statements of the hexagram lines. The terms it establishes, in small matters, can contain all the symbolic representations, and in large matters, can broadly cover all things. Its depth is profound, allowing one to investigate hidden mysteries; its wording is elegant, allowing one to appreciate its meaning. Its words are indirect yet directly point to the truth, and its recorded events are elaborately presented yet contain profound secrets. This is based on fundamental principles of smallness, nearness, intricacy, and openness, and when these are properly coordinated, they become vast, profound, upright, and deep. Therefore, by following the two principles of yin and yang, one can assist the people in their actions; by clearly understanding before acting, one can know in advance whether an action is feasible and its consequences, thus using this to govern the fundamental aspects of affairs.

易之興也，其於中古乎？作易者，其有憂患乎！是故履，德之基也；謙，德之柄也；復，德之本也；恆，德之固也；損，德之修也；益，德之裕也；困，德之辨也；井，德之地也；巽，德之制也。履，和而至；謙，尊而光；復，小而辨於物；恆，雜而不厭；損，先難而後易；益，長裕而不設；困，窮而通；井，居其所而遷；巽，稱而隱。履以和行，謙以制禮，復以自知，恆以一德，損以逺害，益以興利，困以寡怨，井以辨義，巽以行權。

The rise of the Zhou Changes probably occurred during the middle ancient times. The person who composed the Changes probably had a mind filled with worries and concerns. Therefore, the Book of Footsteps establishes the foundation of virtue, the Book of Humility provides the handle for virtue, the Book of Returning establishes the root of virtue, the Book of Constancy ensures the firmness of virtue, the Book of Loss represents the cultivation of virtue, the Book of Gain represents the abundance of virtue, the Book of Difficulty represents the discernment of virtue, the Book of Well represents the foundation of virtue, and the Book of Following represents the restraint of virtue. The Book of Footsteps is harmonious and reaches the highest level, the Book of Humility is humble yet more illustrious, the Book of Returning discerns things from the subtlest details, the Book of Constancy remains steadfast even in complex situations without tiring, the Book of Loss first finds difficulty and then ease, the Book of Gain maintains long-term abundance without artificial effort, the Book of Difficulty remains in hardship yet ultimately attains success, the Book of Well resides in its place yet spreads its benefits to others, and the Book of Following weighs matters and remains concealed. Therefore, use the Book of Footsteps to regulate conduct, the Book of Humility to restrain propriety, the Book of Returning for self-examination, the Book of Constancy to maintain one's virtue, the Book of Loss to avoid misfortune, the Book of Gain to promote benefit, the Book of Difficulty to reduce resentment, the Book of Well to distinguish righteousness, and the Book of Following to apply flexibility.

易之興也，當於中古乎，世衰道喪，而患其憂。情實相逺，而詐怨之蔓也。故其思深，其防曲，原天下之理，窮變化之□，則吉凶悔吝其我之所自乎。故履，徳之基也，其德所治而有別也，則不失亂矣。別而寡親，和之乃為至也。別而履之，和而從之，禮樂之道，可以立德而成行矣。

The rise of the Zhou Changes (I Ching) should have occurred during the middle ancient times: when the world was declining and the righteous path was lost, the person who composed the Changes was troubled by these concerns. Human sincerity became distant, and deceit and resentment spread widely. Therefore, he thought deeply and guarded carefully, exploring the principles of the world and investigating the changes of things. Thus, good fortune, regret, and hardship are actually brought about by oneself. Therefore, the Book of Footsteps (the "Xu" hexagram) is the foundation of virtue, governing the distinction between superior and inferior, so that chaos does not arise. However, with distinctions, close relationships become fewer, so harmony must be used to balance things, reaching the ultimate state. By using rites to distinguish and follow them, and using harmony to accompany, this is the way of combining rites and music, which can establish virtue and achieve personal cultivation.

用而交者，謙也。卑以自牧，得人之尊，其道光也，故能制其履，而保其所履也。往而不知復，無其本也；知悔而復，復於本也。不逺而復，在其小而來著乎，自知者也，德之本也，道之所由生也。定於內外之分者，可久之道也，其德固矣。定於內矣，雖多雜而不厭也，恆其一德者也。

The means of interacting with others is the hexagram "Modesty." By cultivating oneself in humility, one gains the respect of others, thus making its way broad and shining. Therefore, it can restrain one's actions and maintain the proper boundaries. To keep moving forward without knowing when to turn back is to lose one's root; but to recognize regret and return is to return to the root. To stop after not going very far is to detect faults when they are still minor, which is the ability to know oneself. This is the root of virtue, where the great way originates. Establishing clear boundaries between inner and outer aspects is a path that can endure, thus making virtue firm. When the inner self is at peace, even amidst external disturbances and chaos, one does not become weary. This is what the hexagram "Perseverance" refers to as maintaining one's virtue with unwavering focus.

損己奉上，德之修也。損以減己，固先難矣，而說以與其道，易也，可以附其安矣，其何害乎。益其下者也，得寛而容也。長而能寛，不設備而民信也。自上與下，得下之竭，興利者也。困也者，君子辨其失而考德，困與窮而修之，故能終通也，不責於人也，其寡怨矣。君子保德，猶井之不渝也。德遷而及民，養而不窮，井之德也。施而不求其報，君子之義也。巽而下民者，非虧君子之道也，志有所之而為制也，稱於物之情而□隱乎其中，所以行權而制事也。事不巽則不能制也。此君子行於易而周其患也。

Reducing oneself to serve those above is the cultivation of virtue. The hexagram "Loss" teaches people to restrain themselves. At first, this is naturally difficult, but if one joyfully follows this path, it becomes easier over time, and one can rely on it for stability. What harm could there be? The hexagram "Benefit" refers to increasing the welfare of those below. Being broad-minded and able to accommodate many people, those in high positions who maintain this virtue for a long time do not need to set up defenses, and the people will naturally trust them. When those above give to those below, the people will wholeheartedly serve, which is the way of benefiting others and bringing about prosperity. The hexagram "Obstruction" signifies that a gentleman, when inpredicament, distinguishes his own mistakes and tests his virtue. By cultivating himself in hardship, he ultimately achieves success, without blaming others, thus reducing resentment. A gentleman guards his virtue like well water, which does not become tainted. Virtue spreads to the people, nurturing them without ever being exhausted, which is the virtue of a well. Giving without expecting return is the righteousness of a gentleman. The hexagram "Following" represents humility and yielding to the people below, which does not diminish the way of a gentleman, but rather, it is because of a purpose to be achieved that there is restraint. By weighing the actual situation and keeping things hidden, one can apply flexibility and manage affairs. Without humility, one cannot exercise restraint. This is how a gentleman acts according to the Book of Changes, comprehensively dealing with worries and difficulties.

易之為書也不可逺，為道也屢遷，變動不居，周流六虛，上下無常，剛柔相易，不可為典要，唯變所適。其出入以度，外內使知懼，又明於憂患與故。無有師保，如臨父母。初率其辭而揆其方，旣有典常。茍非其人，道不虛行。

The book of The Zhou Changes cannot be neglected, for its principles are ever-changing: the hexagrams and lines are in constant motion and do not remain in one place, circulating throughout the six positions. They move up and down without fixed patterns, with yin and yang lines alternating. It cannot be regarded as a fixed doctrine, but must be adapted to the changes. Its movements and retreats follow a pattern, making people both externally and internally aware of caution, and also understanding the circumstances and causes of worries and troubles. Even without a teacher or mentor, reading it feels like having parents nearby. At first, one follows its words to infer its meaning, and will find that there is an inherent order within it. If one is not capable of practicing this way, the principle will not be applied in vain.

易之為書也，中於務而不可逺，其為道也，因時而易，不滯於固。周流六位，而不見其狀。上下無常，剛柔相易，各指其要，惟變所適。象其物宜，觀其吉凶，得其出入之度。則內外知懼，而進退之分著也。又明於憂患與，憂患之所從，則凶悔之兆。儼乎其前，如父母師保之臨也。初修其文而度其義，可得時之適，為守常之道。得其道而後行。

The Zhou Changes is a book that is closely related to practical human affairs and cannot be neglected. As a principle, it changes with the times and does not remain fixed in old ways. It pervades the six lines of the hexagram, yet does not show a fixed form; it moves up or down without fixed rules, with yin and yang alternating, each indicating the essential points of the time, adapting to changes. By taking the images of things as appropriate, observing the auspicious and inauspicious, and grasping the standards for entering and exiting, advancing and retreating, then both inside and outside will be aware of caution, and the limits of advancement and retreat will become clear. Also, by understanding worries and their origins, the signs of danger and regret will be clearly visible, like the presence of parents and teachers. Initially, one should study its words and measure its meaning, thus obtaining appropriate actions, becoming a standard for constant adherence; only after attaining this principle can one put it into practice.

易之為書也，原始要終以為質也。六爻相雜，唯其時物也。其初難知，其上易知，本末也。初辭擬之，卒成之終。若夫雜物撰德，辨是與非，則非其中爻不備。噫，亦要存亡吉凶，則居可知矣。知者觀其彖辭則思過半矣。二與四同功而異位，其善不同。二多譽，四多懼，近也。柔之為道，不利逺者，其要無咎，其用柔中也。三與五同功而異位，三多凶，五多功，貴賤之等也。其柔危，其剛勝邪！

The book of The Zhou Changes examines the beginning and the end of things, using these as the essence of a hexagram. The six lines are interrelated, but each represents the situation at that particular moment. The meaning of the first line is difficult to understand, while the meaning of the top line is easier to grasp, because the first line is the origin and the top line is the conclusion. The statements of the first line merely compare the beginning of a matter, while the top line completes the conclusion of the hexagram. As for the interrelation of things, the expression of virtue and righteousness, and the distinction between right and wrong, these cannot be fully understood without the middle lines. Alas, if one wishes to investigate matters of survival, death, good fortune, and misfortune, one can know them even when at rest. A wise person merely looks at the statement of the hexagram and already understands half of it. The second line and the fourth line have similar functions but different positions; their benefits are not the same. The second line often receives praise, while the fourth line often incurs fear, because the fourth line is close to the position of the ruler. The way of yielding and gentleness is disadvantageous when it is far from the ruler's position; its principle lies in avoiding mistakes, relying on yielding and being in the center. The third line and the fifth line have similar functions but different positions: the third line often brings danger, while the fifth line often brings merit, because of the difference in rank between the two. Being in these positions, weakness brings danger, while strength is probably the way to succeed.

易之為書，原始要終以為體也。夫物生而後有象，象成而後有數。窮數極變而為終。君子觀之可以知其歸也。六爻之設，陰陽之位，尊卑之分，剛柔之處，吉凶之報，象其時物也。初始象也，擬其形而則之，故難知也。其數窮變，極道之終也，故易知。初以辭擬之，其終得其體也，本難知而末易見也。是故雜類其事，思察為德，辨其是非，要其吉凶，觀夫中而得之矣，歸其主之制也。智者觀其彖辭，得象之大□，則六爻之雜，變化之理，□之則吉，違之則凶，蓋得其半矣。

The book of The Zhou Changes (I Ching) traces the beginning and concludes with the end, using this as the essence of a hexagram. Things first come into being, then take form, and after form is established, numbers are assigned. When numbers are exhausted and changes reach their extreme, this is the conclusion. The gentleman observes this process and thus understands the destiny of things. The establishment of the six lines (yao) involves the positions of yin and yang, the distinctions of respect and hierarchy, the places of firmness and softness, and the responses of good fortune and misfortune, all derived from the images of things at that time. The first line represents the beginning, and can only be compared to its shape and imitated, so it is difficult to understand. When reaching the top line, the numbers are exhausted and the changes have reached their end, which is the conclusion of the way, so it is easy to comprehend. The first line uses the line statements (yao ci) to compare, and only at the end does the whole become clear. The origin is difficult to know, while the end is easy to see. Therefore, when examining various matters mixed together, reflecting and investigating to achieve virtue and righteousness, distinguishing right from wrong and investigating good fortune and misfortune, one must observe the middle lines to gain understanding, and finally conclude with the main line's determination. A wise person observes the彖辞 (interpretation), grasps the great image of the hexagram, and thus understands the mixed lines and the principles of change. Following these leads to good fortune, while violating them leads to misfortune, and roughly half of the meaning is already understood.

三與四同功而異位，陰耦也，承陽之道也。二多譽，四多懼，四近於尊，疑其逼也，柔之道也。逺而不利，二得柔中，中不邪也，柔奉上也，故多□而吉焉，故柔而居之，吉也。三與五同功而異位，微以及著，陰陽分佈，三則陽緫下象也，臣之道也。兩三才積，剛柔而至於五，大君之道也，故同功而異位。三多凶，有民而上，乗髙而難居也。五多功尊，無過也，為上者能斷其制也，故柔居之而危，其剛勝者也。

The third line and the fourth line have the same function but different positions: the fourth line is yin, which is an even position, and it follows the path of supporting the yang. The second line often receives praise, while the fourth line often faces fear, because the fourth line is close to the尊位, and people suspect it of attempting to overpower the sovereign. This is the situation of the gentle and compliant. Being far from the尊位 is not advantageous. The second line is in the center of the lower trigram and thus has the quality of 'softness in the center,' which avoids being perverse. It can also comply and serve those above, so it often gains good fortune, hence it is auspicious to be soft in the second position. The third line and the fifth line have the same function but different positions: from minor to significant, yin and yang are distributed in between. The third line represents the yang controlling the lower trigram, which is the path of a minister. When two trigrams are combined, the yang and yin reach the fifth line, which represents the great sovereign's path. Therefore, they have the same function but different positions. The third line often faces danger because it controls the people below yet is above them, riding on a high position and thus finds it difficult to remain secure. The fifth line often achieves success and is honored, without making mistakes, as the person in the upper position can make independent decisions. Therefore, being soft in the fifth position is dangerous, and only a strong and vigorous person can take on that position.

易之為書也，廣大悉備，有天道焉，有人道焉，有地道焉。兼三才而兩之，故六。六者非他也，三才之道也。道有變動，故曰爻；爻有等，故曰物；物相雜，故曰文；文不當，故吉凶生焉。

The Zhou Changes is a comprehensive text covering a wide range of subjects: it includes the principles of Heaven, the principles of humanity, and the principles of Earth. It integrates the three fundamental elements of Heaven, Earth, and humanity, each divided into two aspects, thus forming six lines. The term "six" does not have any other meaning; it simply refers to the principles of the three elements. The principles are ever-changing and flowing, hence they are called "yao"; yao have different levels and distinctions, hence they are called "wu"; wu categories are intermingled, hence they are called "wen"; when the arrangement of wen is improper, fortune and misfortune arise from this.

易之為書也，廣大悉備矣，明三才之道焉。八卦小成，體其象矣，因而重之，耦天下之情，以極其剛柔之理也。故三才之道，以六位而成文也。道有變動，情之求也，故六爻效其動焉。位有陰陽，處有剛柔，得其等列，當其行事，故曰物。物雜而剛柔有閒，故曰文。文之不當，則不能治也，故有吉凶之及焉。

The Zhou Changes is a vast and comprehensive work, elucidating the principles of the three fundamental elements of heaven, earth, and humanity. The Eight Trigrams represent the basic forms of things, and by combining them in pairs, they correspond to the myriad phenomena of the world, thus exhausting the principles of change between yin and yang. Therefore, the principle of the three elements is expressed through the arrangement of six lines. The way is ever-changing and flowing, reflecting the mutual interaction between reality and emotion, so the six lines imitate this movement. The lines have yin and yang, and their positions have hardness and softness, each occupying its proper rank and fulfilling its appropriate function, thus called "things." When things are mixed and the distinction between hardness and softness is established, it is called "pattern." If the arrangement of the pattern is improper, governance is not possible, hence the occurrence of good or bad fortune.

易之興也，其當殷之末世、周之盛德邪？當文王與紂之事邪？是故其辭危。危者使平，易者使傾，其道甚大，百物不廢，懼以終始，其要無咎，此之謂易之道也。

The rise of The Zhou Changes probably coincided with the end of the Shang dynasty and the flourishing of the Zhou dynasty's virtue. It probably emerged during the time between King Wen of Zhou and King Zhou of Shang. Therefore, its words are full of caution. For those who are cautious, The Book of Changes brings them peace; for those who are careless, The Book of Changes leads to their downfall. Its principles are extremely vast, and nothing in the world is left out; if one can maintain vigilance throughout, its essence is to avoid mistakes. This is called the principle of The Book of Changes.

易之興也，當末殷周之盛德也。殷紂反正，文王受幽，憂於危亡，故積其行事，極其象類，窮其變化，作為易之書，以違其凶悔而明其道也。使憂者謹愼而得其平，民所助也；易之不戒者，自致其傾，眾所棄也。所以推其亡而固其存也。其道甚大，而百事得舉也。懼其凶害，閒其進退，則始終□其無咎，此易之道也。

The rise of The Zhou Changes (I Ching) occurred precisely during the late Shang dynasty and the flourishing era of the Zhou dynasty. King Zhou of Shang violated the right path, while King Wen of Zhou was imprisoned in Youli, fearing the impending calamity. He thus gathered all the experiences he had undergone, exhausted the categories of hexagrams, and explored the extremes of yin and yang changes, composing this book called The Easy (Yi). It was used to avoid misfortune and regret and to clarify the correct path. It enables those who are anxious to act cautiously and thus attain safety, which is what the people wish to support; those who disregard the admonitions of The Easy bring about their own downfall, which is what the people reject. This is precisely to eliminate ruin and secure survival. Its principles are extremely vast, thus enabling all affairs to be accomplished. If one fears misfortune and danger, and restrains one's advances and retreats, then from beginning to end there will be no error, which is the principle of The Easy.

夫乾天下之至健也，德行恆易以知險。夫坤天下之至順也，德行恆簡以知阻。能說諸心，能研諸侯之慮，定天下之吉凶，成天下之亹亹者。是故變化云為，吉事有祥，象事知器，占事知來。天地設位，聖人成能，人謀鬼謀，百姓與能。八卦以象告，爻彖以情言，剛柔雜居而吉凶可見矣。變動以利言，吉凶以情遷。是故愛惡相攻而吉凶生，逺近相取而悔吝生，情偽相感而利害生。凡易之情，近而不相得則凶，或害之，悔且吝。將叛者其辭慚，中心疑者其辭枝，吉人之辭寡，躁人之辭多，誣善之人其辭游，失其守者其辭屈。

Heaven is the most vigorous and strong, its virtue is always easy and accessible, thus it can foresee difficulties. Earth is the most gentle and yielding, its virtue is always simple and unadorned, thus it can foresee obstructions. The Book of Changes can bring joy to the heart, can examine the thoughts of the feudal lords, determine the fortune and misfortune of the world, and accomplish the diligent endeavors of the world. Therefore, in the interplay of change and expression, auspicious events have prior omens: by observing the phenomena of things, one can know what tools to make; by questioning about matters, one can know the future. Heaven and Earth have set the positions of above and below, and the sage achieves his talents within this. People plan, and spirits also plan, while the common people participate and each do their part. The Eight Trigrams use symbolic images to indicate, and the line statements and the tiger statements explain with reality. When strong and weak lines are mixed together, auspicious and ominous outcomes can be seen. The movement of the lines is based on benefit and harm, and auspicious and ominous outcomes change with human feelings. Therefore, love and hatred attack each other, and auspicious and ominous outcomes arise from this; distance and nearness seek each other, and regret and hardship arise from this; sincerity and falsehood respond to each other, and benefit and harm arise from this. In general, the human feelings shown by the Book of Changes, when close yet not harmonious, is ominous; or when they harm each other, there is regret and hardship. Those about to betray, speak with shame; those with doubts, speak in a scattered and confused manner; the virtuous speak briefly; the restless speak much; those who falsely accuse the good speak hesitantly; those who lose their integrity speak in a twisted way.

夫乾天下之至健也，一而靜，故能通天下之志，知天下之幾，則無險而不知也。知其為者敗之，故能守其易。坤天下之至順也，直而方，達天下之事，識天下之過，故能無阻不察也，則知其執事失之也，故能守其簡。健而通之，動而順之，皆得其止，故能說天下之心，窮天下之慮，定天下之吉凶，使天下自曉而不亂也。

Heavenly Mandate is the most vigorous and strong in the world, it is single-minded and tranquil, thus it can connect the aspirations of all under heaven and understand the omens of all things. There is no difficulty or danger that it does not know. It knows that those who act recklessly and wrongly will surely fail, so it can maintain its simplicity and ease. Earthly Mandate is the most gentle and yielding in the world, it is upright and square, thus it can understand all affairs under heaven and discern all faults. There is no obstruction that it cannot perceive, thus it knows how those who carry out tasks have erred. Therefore it can maintain its simplicity and ease. By using strength and vigor to connect, and by using gentleness and yielding to receive, both can find their proper resting place, thus enabling the hearts of all under heaven to be pleased and harmonious, exhausting all thoughts of the people, determining the fortune and misfortune of the world, and making the people understand clearly without confusion.

是故變化之道、云為之務，吉事先兆，制器知象，占事知來。天地設位而生化，聖人象之而成能，故將有為也，可以盡其事之始終。謀鬼神於卜筮，則百事歸上之□，而盡力於下矣。八卦備其象，可以象也；爻彖伸其情，可以思也。剛柔與居，達其文理，察其取舍而吉凶可見矣。觀其利而後變動，察其吉凶而後遷其情，此易之道也。

Therefore, the principles of change, the words and actions of affairs, and auspicious events all have prior signs: those who make tools gain inspiration from the hexagrams, and those who inquire about matters can foresee the future. Heaven and Earth set up the positions of above and below and thus produce change and transformation; sages take the patterns of Heaven and Earth to cultivate their abilities. Therefore, when about to act, one can investigate the beginning and end of an affair thoroughly. Using divination to seek counsel from spirits, all matters are entrusted to those above, while those below merely exert their efforts. The eight trigrams contain the images of things, which can be used as models; the line statements and the彖statements clarify the actual conditions, which can be used for reflection. The strong and weak lines coexist within a hexagram; by understanding the meaning and structure, one can examine its choices and decisions, and thus see auspiciousness or misfortune. Clarifying the advantages and disadvantages before taking action, and discerning auspiciousness or misfortune before changing one's mind, this is the principle of the Book of Changes.

故取愛惡相攻而得失者，吉凶生也；逺近相取而差時者，悔吝生也。情以感物者，利之生也；偽以蔽人者，害之及也。夫物不相得，則近而彌凶也，或害之而悔且吝。故將叛者，其辭慚，內虛而求其說也；中心疑者，不知所從，其辭枝也。吉人守之而……闕。

Therefore, love and hatred attack each other and distinguish gains and losses, from which good and bad fortune arise. When distant and near seek each other but miss the right timing, regret and hardship arise. Those who sincerely move external things bring benefit; those who use deceit to mislead others bring calamity. Whenever there is no mutual harmony, the closer they are, the more dangerous it becomes, or they harm each other, resulting in regret and hardship. Therefore, those about to betray others speak with shame, their hearts empty and their words forced. Those who are doubtful do not know whom to follow, and their words become fragmented and disorderly. The virtuous hold fast to themselves... (The original text ends here, with the rest lost.)

昔者聖人之作易也，幽贊於神明而生蓍，參天兩地而倚數，觀變於陰陽而立卦，發揮於剛柔而生爻，和順於道德而理於義，窮理盡性以至於命。昔者聖人之作易也，將以順性命之理，是以立天之道曰陰與陽，立地之道曰柔與剛，立人之道曰仁與義，兼三才而兩之，故易六畫而成卦；分陰分陽，迭用柔剛，故易六位而成章。

In former times, the sages composed the Zhou Changes, secretly receiving the assistance of divine spirits to create the method of divination using the yarrow stalks. They referred to the number three of heaven and the number two of earth to establish the number for forming a hexagram. Observing the changes of yin and yang, they established the structure of the hexagram. By exerting the mutual generation of hardness and softness, they produced the lines of the hexagram. This made it harmonious with morality and orderly in rationality, thoroughly investigating the principles of all things and fully revealing the nature of human beings, reaching all the way to the mandate of heaven. In former 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," the principle of earth as "softness" and "hardness," and the principle of human beings as "benevolence" and "righteousness." Taking the three elements of heaven, earth, and humanity into account, each divided into two, the Zhou Changes used six lines to form a hexagram. The positions of the lines distinguish between yin and yang positions, alternately using soft and hard lines, so the Zhou Changes arranged six lines to form a text.

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。雷以動之，風以散之，雨以潤之，日以晅之，艮以止之，兊以說之，乾以君之，坤以藏之。

Heaven is above and Earth is below, each occupying its proper position. Mountains and marshes share the same breath, thunder and wind interact with each other, and water and fire do not dislike or extinguish each other. The Eight Trigrams thus interconnect and complement each other. Calculating past events follows a sequence forward, while predicting future events works backward. Therefore, the Book of Changes uses reverse calculation. Thunder is used to stimulate all things, wind is used to scatter all things, rain is used to nourish all things, the sun is used to warm all things, "Geng" is used to stop all things, "De" is used to delight all things, "Qian" is used to govern all things, and "Kun" is used to gather all things.

昔者聖人之作易，原其元而傳其理也。太極生兩儀，兩儀生四象，而萬物興焉。夫造者之大德也，幽深而無形，神運而明備，物得生成也。故聖人揚其幽於神明，而為治道之始也。蓍也者，神也，虛而周也，含其數而無太極之象也。物始兆，故參無以有之，曰天；兩而形之，曰地。依其數而推之，得四象之生成焉，人理之變化焉。始見者陰陽也，易而變之，而得其時，故天道成也。

In ancient times, the sages composed the Zhou Changes to trace the origin of the principles of creation and to convey their meanings. The Taiji gave rise to the two principles, and the two principles gave rise to the four images, thus giving birth to all things. The great virtue of creation is profound and formless, mysteriously moving and manifesting in brightness, thus enabling all things to come into being. Therefore, the sages made this profound principle evident through divine means, serving as the beginning of governance. The yarrow stalks are objects that connect with the divine; they are tranquil and pervasive, containing numbers but without the form of Taiji. When all things first showed signs, they used the number three to generate existence from non-existence, called Heaven; and used the number two to give form, called Earth. By following the numbers of Heaven three and Earth two, the four images were generated, and the changes of human affairs were included within them. The first to appear were Yin and Yang, changing and shifting in accordance with their proper times, thus establishing the principle of the heavenly way.

故聖人以之立卦，乗氣散化而為形，用而之事，曰剛柔也，兼地道而成也。因而重之，生爻。兩儀分而萬物作，聖人為之主焉，故上和順於道德，可以生而化象其陰陽也；下以施佈於仁義，可以養而制用，其柔剛也。故原其始，致其終，窮其理而盡得天下之理，靜而順其時之命而行也。聖人之作易也，將以順性命之理也。故立天之道，曰陰與陽，氣之始也；立地之道，曰柔與剛，形之變也；立人之道，曰仁與義，德之偕也。合兩而後成也，故兼三才而兩之，故易六畫而成卦也。

Therefore, the sage established the hexagram structure based on it: by following the flow and transformation of qi, it takes form. When applied to human affairs, it is called "Yang" and "Yin," which is derived from the principles of the Earth. Thus, the eight trigrams were combined two by two to produce the six lines of a hexagram. The two principles, Yang and Yin, stand apart, and thus all things come into being. The sage acts as the master within this framework, so he harmonizes with moral principles above, enabling the generation and nurturing of all things by taking the image of Yin and Yang; and he spreads benevolence and righteousness below, enabling the cultivation of the people and the regulation of their use, following the principles of softness and firmness. Therefore, by tracing its origin and examining its end, one exhausts the principles and fully understands the ways of the world, acting calmly in accordance with the destiny given by the times. The sage composed the Zhou Yi to follow the principles of life and nature. Therefore, he established the principle of Heaven as "Yin" and "Yang," which is the beginning of qi; the principle of Earth as "Soft" and "Firm," which is the transformation of form; and the principle of humanity as "Ren" and "Yi," which is the matching of virtue. All these require the combination of the two to be complete, so they take the three elements and divide them into two, hence the Yi uses six lines to form a hexagram.

陰陽者，相生而為之化也，未始相離也。陽為君焉，物之始生，陽也。陽始生而濳於陰也，子之建也。雖曰陽之生，未有其位，故爻之初為無，其實陽之兆也。陰耦也，兩成之有其位也，其道卑焉，故爻之二為陰也。陰過則陽生，三竒數也，三而小成一卦之主也，故爻之三為陽也。陽變則陰生，位承上也，地之數也，故爻之四為陰也。數之積陰之變，則陽生也，天之數也，而得其中，而下富其民也，故爻之五為陽也。陽極則消而為陰，氣終則道窮也，故曰無位也。此天道之變，陰陽相更，聖人象之而分陰陽，迭用剛柔，故易六爻位而成文也。

Yin and Yang are mutually generating and cause change, never having been separated. Yang holds the position of the ruler; all things begin to grow, relying on Yang energy. When Yang first arises, it is hidden within Yin, just as the energy of a year begins in the month of Zi. Though Yang has already emerged, it has not yet attained a line position, so the first line is called "without position," which is actually the initial sign of Yang. Yin is an even number, formed by two lines, thus having its own position. Its way is lowly, so the second line belongs to Yin. When Yin becomes excessive, Yang arises again. Three is an odd number, and by the third line, Yang has already begun to take shape, becoming the master of the lower trigram, so the third line belongs to Yang. When Yang changes, Yin arises. The fourth line's position follows the upper trigram, belonging to the number of earth, so the fourth line belongs to Yin. As numbers accumulate and Yin changes again, Yang arises once more. The fifth line belongs to the number of heaven and is located in the center of the upper trigram, able to bring prosperity to the people below, so the fifth line belongs to Yang. When Yang reaches its extreme, it retreats and becomes Yin. When energy reaches its end, the way also comes to an end. Thus the top line is called "without position." This is the change of the heavenly way and the alternation of Yin and Yang. The sages took inspiration from this to distinguish Yin and Yang positions, alternately using strong and weak lines. Therefore, the Book of Changes arranges six lines to form its text.

定天地之位，合二物之交，通山澤之氣，雷風相薄而大，水火相革而生，重錯八卦以觀其所適，而天下之理得矣。如日月之更也，如四時之代也，古今往來其道一也。故往者從而數之，來者逆而前之，是故逆數者，易之智也。雷以動之，風以散之，雨以潤之，日以晅之，艮以止之，兊以說之，乾以首而倡之，坤以藏而成之。觀其□合之所以而象之，思其爻變之道而懼之，可以逆其數而違諸悔也。

Determine the positions above and below heaven and earth, combine the interaction of yin and yang, connect the qi of mountains and marshes, let thunder and wind interact and create greater momentum, let water and fire transform into each other and generate all things. By overlapping and interweaving the eight trigrams, observe their respective tendencies, and thus all the principles of the world are understood. This is like the alternation of day and night, and the change of the four seasons; the principle has always been the same throughout history. Therefore, for what has already passed, follow the sequence forward; for what is yet to come, trace backward, so "reverse counting" is the wisdom of the Book of Changes. Thunder is used to stimulate all things, wind to scatter them, rain to nourish them, and the sun to warm them. "Gen" is used to stop all things, "Dui" to bring joy to them, "Qian" to lead and promote all things, and "Kun" to collect and complete them. Observe the reasons for their mutual coordination and take them as symbols, ponder the principles of yao changes and remain cautious and alert, thus one can reverse the numbers and avoid regret.

帝出乎震，齊乎巽，相見乎離，致役乎坤，說言乎兊，戰乎乾，勞乎坎，成言乎艮。萬物出乎震，震東方也。齊乎巽，巽東南也。齊也者，言萬物之潔齊也。離也者，明也，萬物皆相見，南方之卦也。聖人南面而聽天下，嚮明而治，蓋取諸此也。坤也者，地也，萬物皆致養焉，故曰致役乎坤。兊，正秋也，萬物之所說也，故曰說言乎兊。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。

Heavenly Emperor starts from the trigram Zhen, and through Xun, brings order to all things. At Li, he meets all things; at Kun, he controls all things to nourish them; at Dui, he brings joy to all things; at Qian, yin and yang contend; at Kan, all things are weary; at Gen, all things reach their end and begin anew. All things sprout from Zhen, which is the trigram of the East. Order is established through Xun, which is the trigram of the Southeast; "order" means that all things grow clean and orderly. Li represents brightness, and at this point all things appear to each other; it is the trigram of the South. Sages face south to govern the world, looking toward brightness to rule, probably taking this as a symbol. Kun represents the earth, where all things receive nourishment, so it is said "all things are controlled by Kun." Dui corresponds to the middle of autumn, a time when all things are mature and joyful, so it is said "joy is expressed through Dui." "Contending at Qian" refers to Qian, the trigram of the Northwest, where yin and yang forces press against each other and contend. Kan represents water, the trigram of the North, also the trigram of weariness, where all things retreat and hide, so it is said "all things are weary at Kan." Gen is the trigram of the Northeast, where all things complete their end and begin anew, so it is said "completion is expressed through Gen."

神也者，妙萬物而為言者也。動萬物者，莫疾乎雷；橈萬物者，莫疾乎風；燥萬物者，莫熯乎火；說萬物者，莫說乎澤；潤萬物者，莫潤乎水；終萬物始萬物者，莫盛乎艮。故水火相逮，雷風不相悖，山澤通氣，然後能變化旣成萬物也。

The term "Shen" refers to the subtle power of creation and transformation that brings about all things. Nothing moves things more swiftly than thunder; nothing bends things more swiftly than wind; nothing dries things more intensely than fire; nothing delights things more than marshes; nothing nourishes things more than water; and nothing completes the cycle of ending and beginning things more than Gen. Therefore, water and fire pursue each other without destroying one another, thunder and wind clash without conflicting, and mountains and marshes communicate through their energies, thus enabling transformation and the generation of all things.

帝者，造化之主，天地之宗，無象之象也，不可以形智索。因物之生成始終其顯，其出入焉，參而主之者，陽也。是故出乎東，春之建也，陽動於下，萬物震之而生也，故震東方之物。齊乎巽，物之長，齊而布生鮮潔，區別而不相亂也。物方長，貌強而下柔也，故下柔而巽之，待其大者不可以不巽，故巽東南之物也。

The so-called "Emperor" is the master of creation and the supreme ruler of heaven and earth, an imageless form that cannot be sought after through physical form or cleverness. It reveals itself through the beginning and end of the generation of all things, and operates within the coming and going of all things. The yang energy is the one that participates and governs. Therefore, it arises from the east, which is the season established by the spring energy; the yang energy stirs beneath, causing all things to be shaken and to sprout, so Zhen is the thing of the east. In Xun, all things are growing in order, sprouting neatly and tenderly clean, distinct from each other without confusion. When all things are just beginning to grow, their outer forms are strong but their roots are still soft, so one must be gentle and humble at the lower level; when they grow larger, one cannot do without the way of humility and compliance, so Xun is the thing of the southeast.

離也者，明也，萬物之貌，始大皆明，而相見中柔順也，可以治之矣。是以聖人南面而聽天下，嚮明而治，蓋取諸此。坤也者，地也，萬物皆致養焉，物之雜也，外盛而中未盈，養之而後成者也，故順而求役，而致養之，故坤為西南之卦也。兊，正秋也，外柔而中壯也，萬物之盛而咸說也，故兊為正西之物也。乾，西北地也，陽之老，陰薄而爭興也，故戰也，萬物衰而落其榮也，故乾為西北之物也。

Li represents brightness. The forms of all things begin to grow and become clearly visible here, meeting each other. In the hexagram, one yin line is gentle and compliant in the center, thus capable of being governed. Therefore, the sage faces south to govern the world, turning toward brightness to govern, probably taking its image from this. Kun represents the earth, where all things are nurtured. At this time, things are varied and their outer forms are flourishing but their inner substance is not yet mature, requiring cultivation to become complete. Hence, by being gentle and compliant, it is sought to be used and diligently sustains all things, so Kun is the hexagram of the southwest. Dui corresponds to the middle of autumn, with the hexagram's outer part being gentle and the middle strong. All things are flourishing and nothing is not joyful, so Dui is the hexagram of the due west. Qian is in the northwest, where yang energy has become old, and yin energy approaches and struggles to rise, so it is said to be a contest. All things decay and shed their splendor, so Qian is the hexagram of the northwest.

坎者，陽胎於中而陰盛於外，水之卦也。水幽陰之物也，水流而不已也，萬物之所歸也。故物之生，先聚水而質其死也，水涸而枯槁，故其勞卦，為北方之物也。艮四時之終，萬物之所成，止於艮也。終則有始也，故曰成言乎艮，為東北之卦也。神也者，妙得其萬物變化之理，而為言也。故聖人之治天下?得其為帝之道，合其神用，不失其終始，則?為帝於天下而定其大位也。

The Kan hexagram is characterized by a yang line in the center and yin lines prevailing outside, representing the hexagram of water. Water is an obscure and yin substance, flowing continuously, and it is the final destination where all things converge. Therefore, when things grow, they first gather moisture to form their shape and substance; when they die, the water dries up and they wither. Hence, Kan is the hexagram of toil and fatigue, representing northern things. Gen is located at the end of the four seasons, where all things achieve completion and come to a halt. After completion comes the beginning again, so it is said, "Completion is spoken of in Gen." It is the hexagram of the northeast. The term "spirit" refers to the subtle understanding of the principles of change in all things. Therefore, the sage governs the world, attaining the way of the emperor, aligning with the functions of the divine, not missing the beginning and end of all things, and thus is able to carry out the affairs of an emperor throughout the world and establish his lofty position.

故動萬物者，莫疾乎雷，可以震動而肅也；橈萬物者，莫疾乎風，可以觀民而行令也；燥萬物者，莫熯乎火，明其所行，自竭其情，敬其所履，而不可亂也；說萬物者，莫說乎澤，外柔而接之，中剛以濟之，民咸說其義；潤萬物者，莫潤乎水，審利以安之，生貨以聚之；終萬物始萬物者，莫盛乎艮，限其所止則力不匱，而?生其始也。此得其一象之像也。故使水火異物而相濟，雷風相與而益大，山澤殊形而感化，此其兼象之像也。天地以是變化，聖人以是興作，然後?盡成萬物也。

Therefore, nothing moves all things more swiftly than thunder, and a ruler can use the shaking to make people respectful; nothing gently moves all things more swiftly than wind, and a ruler can observe the people's customs and issue decrees accordingly; nothing dries all things more intensely than fire, which illuminates the path, making people fulfill their duties with reverence and not disorderly; nothing delights all things more than marshes, which appear gentle in reception but are upright in fulfilling people's affairs, so the people all rejoice in its righteousness; nothing nourishes all things more than water, which clarifies benefits to make people settle down, and produces wealth to gather people together; nothing concludes and begins all things more completely than mountain, which sets limits to its cessation, so people's strength does not become exhausted, and thus new beginnings can arise. These are the images taken from the single trigrams. As for the images taken from the combined trigrams, where water and fire, two different things, mutually support each other, and thunder and wind combine to produce greater momentum, and mountain and marsh, though differing in form, influence each other through their energies, these are the images taken from the combined trigrams. The heavens and earth rely on these transformations to circulate, and sages rely on these to accomplish their deeds, thus fully completing all things.

乾為馬，坤為牛，震為龍，巽為雞，坎為豕，離為雉，艮為狗，兊為羊。

The trigram Qian is symbolized by the horse, Kun by the ox, Zhen by the dragon, Xun by the chicken, Kan by the pig, Li by the wild chicken, Gen by the dog, and Dui by the sheep. This is how each of the Eight Trigrams takes an animal as its symbol: the horse is vigorous and unceasing in movement, matching Qian's strength and vigor; the ox is docile and bears heavy burdens, matching Kun's gentleness and compliance; the dragon is capable of hiding and emerging, changing forms, matching Zhen's dynamic nature; the chicken knows the time to crow, is light in body and stays low, matching Xun's ability to enter smoothly; the pig lives in dirty, low places, matching Kan's depth and concealment; the wild chicken displays its colorful feathers, matching Li's radiance and brightness; the dog is strong on the outside and guards, able to stop people at the gate, matching Gen's stillness; the sheep appears gentle on the outside but is fierce within, matching Dui's joy and pleasure.

乾為馬，健速之物也。坤為牛，至順而□任重也。震為龍，濳動而變於陰也。巽為雞，體多陽輕舉之物，主於下也，陰巽而不□逺也。坎為豕，溼處卑穢之物也。離為雉，陽周而明中柔而文也，雉處髙潔而文煥也。艮為狗，外剛而□搏噬，禁止內柔而□附人也。兊為羊，內多陽很而不□害物也。

The trigram Qian is symbolized by the horse, because the horse is a vigorous and swift creature. The trigram Kun is symbolized by the ox, because the ox is extremely docile and capable of bearing heavy loads. The trigram Zhen is symbolized by the dragon, because the dragon is hidden but can move, changing unpredictably within the dark. The trigram Xun is symbolized by the rooster, because the rooster has a strong yang energy and a light body, yet it resides below, being gentle and resting without flying far. The trigram Kan is symbolized by the pig, because the pig is an animal that lives in damp and low places. The trigram Li is symbolized by the pheasant, because the Li trigram has yang on the outside and brightness, while the inner part is yin and soft, forming patterns and colors; the pheasant lives in high and clean places with splendid plumage. The trigram Gen is symbolized by the dog, because the dog appears strong and fierce, yet it can fight and bite, guard the door, and stop people, but inside it is gentle and affectionate towards its master. The trigram Dui is symbolized by the sheep, because the sheep has a lot of yang inside and is fierce in nature, yet it does not harm other creatures.

乾為首，坤為腹，震為足，巽為股，坎為耳，離為目，艮為手，兊為口。

In terms of the human body, "Qian" (Heaven) corresponds to the head, "Kun" (Earth) corresponds to the abdomen, "Zhen" (Thunder) corresponds to the feet, "Xun" (Wind) corresponds to the thighs, "Kan" (Water) corresponds to the ears, "Li" (Fire) corresponds to the eyes, "Gen" (Mountain) corresponds to the hands, and "Dui" (Lake) corresponds to the mouth. This assigns the entire body to the Eight Trigrams: the head is at the highest and most esteemed position, the abdomen can contain and hold things, the feet are at the lowest and are active, the thighs move with the feet, the ears are internally connected and allow hearing, the eyes are externally bright and allow vision, the hands can grasp and hold objects, and the mouth can open and close to speak.

乾為首，尊在上也。坤為腹，無不藏也。震為足，動在下也。巽為股，巽於下而隨足也。坎為耳，陽明在其內也。離為目，陽明照於外也。艮為手，外剛而?執止也。兊為口，外柔而□說人也。

The Trigram Qian is symbolized by the head, because the head is the most esteemed part and is located at the top of the body. The Trigram Kun is symbolized by the abdomen, because the abdomen contains everything. The Trigram Zhen is symbolized by the feet, because the feet are responsible for movement and are located at the bottom of the body. The Trigram Xun is symbolized by the thighs, because the thighs are humble and located below, moving along with the feet. The Trigram Kan is symbolized by the ears, because the Kan trigram has an inner bright yang, just as the ears have inner intelligence. The Trigram Li is symbolized by the eyes, because the Li trigram has bright yang that shines outward, just as the eyes have outward brightness. The Trigram Gen is symbolized by the hands, because the hands are externally firm and can hold and stop things. The Trigram Dui is symbolized by the mouth, because the mouth is externally soft and can please people.

乾天也，故稱乎父。坤地也，故稱乎母。震一索而得男，故謂之長男。巽一索而得女，故謂之長女。坎再索而得男，故謂之中男。離再索而得女，故謂之中女。艮三索而得男，故謂之少男。兊三索而得女，故謂之少女。

Heaven is called father because Qian represents heaven, and Earth is called mother because Kun represents earth. When Heaven and Earth interact, the first seeking results in a male, so Zhen is called the Eldest Son; the first seeking results in a female, so Xun is called the Eldest Daughter. The second seeking results in a male, so Kan is called the Middle Son; the second seeking results in a female, so Li is called the Middle Daughter. The third seeking results in a male, so Gen is called the Youngest Son; the third seeking results in a female, so Dui is called the Youngest Daughter. The term "seeking" refers to the interaction between Qian and Kun, with one line being taken from each. If a yang line is obtained, it becomes a male trigram; if a yin line is obtained, it becomes a female trigram. Then, according to the order of the first, middle, and upper lines, they are divided into Eldest, Middle, and Youngest.

乾天也，父之道也。坤地也，母道也。二氣相求，氣勝而男女生也。乾之初配坤，而得長男，曰震；乾生於坤也。坤之初配乾，而得長女，曰巽；坤生於乾也。乾之再配坤，而得中男，曰坎。坤再配乾而得中女，曰離。乾三配坤而得少男，曰艮。坤三配乾而得少女，曰兊。二氣相推而八卦著矣，男女之道備矣，天下之情見矣。

Heaven represents the father, following the path of the father; Earth represents the mother, following the path of the mother. The interaction between yin and yang energies leads to the generation of male or female. When the first line of Heaven is combined with Earth, it produces the eldest son, called Zhen, which is Heaven emerging within Earth. When the first line of Earth is combined with Heaven, it produces the eldest daughter, called Xun, which is Earth emerging within Heaven. When Heaven combines with Earth the second time, it produces the middle son, called Kan; when Earth combines with Heaven the second time, it produces the middle daughter, called Li. When Heaven combines with Earth the third time, it produces the youngest son, called Gen; when Earth combines with Heaven the third time, it produces the youngest daughter, called Dui. Through the mutual movement of yin and yang energies, the Eight Trigrams become evident, and the principles of male and female are complete. Thus, the forms and conditions of all things in the world are revealed.

乾為天，為圜，為君，為父，為玉，為金，為寒，為氷，為大赤，為良馬，為老馬，為瘠馬，為駁馬，為木果。

The trigram Qian represents Heaven, is circular in form, symbolizes a sovereign, a father, jade, metal, coldness, ice, a bright red color, a good horse, an old horse, a thin horse, a horse with a mottled coat, and the fruit on a tree.

乾為天，剛健無狀，為萬物之宗也。為圎，周萬物也。為君為父，尊莫大也。為玉為金，至堅剛也。為寒為冰，氣極嚴結而為堅也。為大赤，陽老赤甚也。良馬，馬之極善也。老馬，馬之極久也。瘠馬，無膚其堅骨也。駁馬，堅猛之至也。為木果，木剛物也，老而為實生之本也。乾老陽也，其道極也，故健之極長，極堅，極老，皆取象也。

The trigram Qian represents Heaven because it is strong and vigorous without a fixed form, and it is the sovereign of all things. It is round because it encompasses all things comprehensively. It represents a ruler and a father, as there is nothing more exalted than it. It represents jade and metal, because it is extremely hard and strong. It represents cold and ice, because when yang energy reaches its extreme, it becomes severe and solidifies into ice. It represents a deep red color, because when yang energy becomes old, its color is most red. A good horse is the finest among horses in terms of speed. An old horse is the one that has lived the longest. A thin horse is one that has little flesh and skin, showing only its firm bones. A fierce horse is one that is extremely strong and fierce. It represents the fruit on a tree, because wood is a hard substance, and after the fruit matures, it becomes the foundation for new life. Qian is old yang, and its way has reached its extreme, so anything that is extremely strong, enduring, hard, and old can be used as its symbol.

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

The trigram Kun is symbolized by earth, by mother, by silk and cloth, by cooking pot, by stinginess, by fairness, by a mother cow leading a young calf, by a spacious carriage, by ornamentation, by multitude, by the handle of an object. In terms of color, it is black.

坤為地，地有形之大柔順而承天也。為母，有生育之功也。為布，衣服之出也。為釡，熟生之因也。為吝嗇，□藏也。為均，至柔而順而無偏也。為子母牛，順而育也。為大輿，□載也。為文，旣形而文著矣。為眾，陰二也，民之道也。純陰，故為眾也。為柄，執而用也，物由之而生，本之而用也。其於地也，為黒，至陰之色也。坤有形之大也，物生之本也，有容藏之義焉，有生化之道焉，故是類者皆取象也。

Kun takes the image of earth, because earth is the largest among tangible things, is gentle and submissive, and supports the heavens. It represents a mother, because of its role in giving birth. It represents cloth, because clothing comes from it. It represents a cooking pot, because raw food depends on it to be cooked. It represents stinginess, because it is capable of storing. It represents fairness, because it is extremely gentle and has no bias. It represents a mother cow with a calf, because it is gentle and can give birth. It represents a spacious carriage, because it is capable of bearing things. It represents ornamentation, because when things have taken form, their ornamentation becomes visible. It represents multitude, because yin is the number two, which is the way of the people, and Kun is pure yin, so it takes the image of multitude. It represents the handle of an object, because the handle is the place where it is held and used, and all things are born from earth, take earth as their foundation, and then are used by people. In terms of color, it is black, because black is the most yin color. Earth is the largest among tangible things, the fundamental basis for the growth of all things, containing the meanings of containment and storage, as well as the principle of giving birth and nurturing, so anything belonging to this category can be taken as its image.

震為雷，為龍，為玄黃，為旉，為大塗，為長子，為決躁，為蒼莨竹，為萑葦，其於馬也，為善鳴，為馵足，為作足，為的顙，其於稼也，為反生，其究為健，為蕃鮮。

The trigram Zhen represents thunder, a dragon, a color blending yellow and black, a flower just beginning to bloom, a wide road, the eldest son, quick decision-making, green bamboo, reed grass, and for horses, it signifies a horse that is good at neighing, a horse with white on the left hind leg, a horse that lifts its legs high, and a horse with a white mark on its forehead. For crops, it represents rice seedlings breaking through their husks and growing out. In its ultimate meaning, it signifies strength and vigor, as well as flourishing and tender growth.

震為雷，動於陰也。為龍，龍陰中之畜也。為玄黃，玄，天色，黃，地色，陽始生於陰，雜而為蒼色也。為旉，陽重而始華也。為大塗，剛動而上柔順之，可以縱其行也。為長子，初有陽也。為決躁，剛動之性也。為蒼筤竹，蒼色，性貞堅而節上虛也。為萑葦，類於竹也。其於馬，為善鳴，聲震於深也。為馵足，白足也，陽明之色而在下也。為作足，動於下也。為的顙，馵足之馬必的顙，陽下應於上中也。其於稼為反生，物始生，反甲而出也。其健往而皆柔動而必屈也。為蕃鮮，下本堅強則未滋而色澤，震剛下動也。物之始生，下之堅白皆取象也。

The trigram Zhen is associated with thunder, because it represents the movement of yang energy within yin. It is also associated with the dragon, because the dragon is a spiritual creature dwelling in yin. It is associated with a color that blends blue and yellow, blue being the color of heaven and yellow the color of earth. Yang energy, just emerging from yin, blends the colors of heaven and earth to form a greenish-blue hue. It is associated with a flower just beginning to bloom, because yang energy accumulates and then starts to bloom. It is associated with a broad road, because yang energy is active below and the upper part is flexible and follows, allowing for free movement. It is associated with the eldest son, because it is the first union of heaven and earth, producing yang. It is associated with quick and decisive action, because this is the nature of a yang line in motion. It is associated with green bamboo, because bamboo has a greenish-blue color, is upright and firm, and has hollow sections. It is also associated with reed grass, because it is similar to bamboo. For horses, it is associated with a horse that makes a loud sound, because its voice arises from deep within. It is associated with a white-hoofed horse, because white is the color of yang and appears at the lower part. It is associated with a horse that lifts its legs high, because Zhen represents active movement starting from below. It is associated with a horse with a white mark on its forehead, because a white-hoofed horse must have a white mark on its forehead, showing the correspondence between the lower yang and the central position above. For crops, it is associated with reverse growth, because plants first break through their seed coats and grow upward. It grows upward with strength, encountering only softness, and thus bends when it moves. It is associated with lush and tender growth, because the roots are strong and the color is already moist and bright even before the plant has fully grown, which is the image of a yang line moving from below. All things that first appear and have firm, white parts at the bottom can be used as images for Zhen.

巽為木，為風，為長女，為繩直，為工，為白，為長，為髙，為進退，為不果，為臭，其於人也，為寡髮，為廣顙，為多白眼，為近利市三倍，其究為躁卦。

The Trigram Xun is associated with wood, wind, the eldest daughter, the straightness of a black rope, craftsmen, white color, length, height, indecisiveness, hesitation, and smell. In terms of people, it represents sparse hair, a broad forehead, excessive white of the eye, a tendency to seek quick profits which yield threefold gains. When examined to its ultimate meaning, it becomes the卦 of restlessness.

巽為木，剛巽柔而不固，可以柔曲直也。為風，剛巽柔，柔巽剛，無其體而相從也。為長女，陰生於初也。為繩直，從物之形而施其制也。為工，巽物之才而為器也。為白，素可以施眾採也。為長，可以制為下也。為進退，巽於物不自執其志，從時而進退也。為不果，巽從於物，不決成也。為臭，羶馨從物之風，巽下執其體，故為臭而巳也。

Xun takes its image from wood, because it is a strong line that submits to a flexible line and has an unstable root, which can be made either curved or straight by means of flexibility. It represents wind, because strong lines submit to flexible ones and flexible ones submit to strong ones, without fixed form and following each other. It represents the eldest daughter, because it is a yin line located in the initial position. It is like a black measuring rope used to straighten, because craftsmen apply rules according to the shape of the material. It represents a craftsman, because craftsmen follow the nature of the material to make objects. It is white, because the pure white quality can be further adorned with various colors. It represents length, because it is located above and can control what is below. It is indecisive, because it submits to external things and does not hold fast to its own will, advancing or retreating according to circumstances. It is hesitant, because it always follows external things and cannot act decisively. It represents scent, because pungent, fragrant, and odorous smells all come with the wind. Xun is located below and receives the essence of things, so it takes the image of scent.

陽也者，首也，而巽志於柔，其體虛其精，薄其道虧也，故於首則寡髮矣。於顙，則廣而無容矣。於目，則少其精眸也。為近利，以剛巽柔利求少物也。柔而羸剛，則利三倍；剛而巽柔，行權可也。巽而不反，巽其窮也，則為妄躁之兆也。巽者，陽巽於陰，不自任其志也，故可以行權而制事也。故木以曲直之，風以隨之，故可制之物從小之道，皆取象也。

Yang represents the head of a person's body. The Xun trigram signifies a disposition inclined towards flexibility and gentleness, with a form that is empty and its vital energy thin, leading to a deficiency in its essence. This manifests on the head as sparse hair; on the forehead, as broad but lacking flesh; and in the eyes, as a small black pupil and a large white part. Because it seeks immediate benefits and uses strength to yield to gentleness, it only pursues small gains. The weak can exhaust the strong, thus gaining three times the benefit. If the strong show humility and adaptability towards the weak, they can implement strategies. However, if one continues to be overly humble without knowing when to return to firmness, humility taken to an extreme becomes a sign of rash and impetuous action. The concept of Xun is that Yang yields to Yin, not insisting on one's own will, thus enabling adaptability in handling affairs. Therefore, wood can be bent or straightened as desired, and wind can follow any object. Anything that can be shaped or guided along easy paths can be used as an example of Xun.

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，為曵，其於輿也，為多眚，為通，為月，為盜，其於木也，為堅多心。

The trigram Kan represents water, channels and waterways, concealment and concealment, the twisting and bending of things, the bending of the straight and the straightening of the crooked, bows and wheels. In terms of humans, it signifies added sorrow, heart disease, ear pain, and bleeding, and the color red. For horses, it signifies horses with beautiful backs, quick-tempered horses, horses with their heads lowered, horses with thin hooves, and horses that walk with their legs dragging. For vehicles, it signifies many misfortunes, also smooth passage, the moon, and thieves. For wood, it signifies trees that are hard and have a lot of heartwood.

坎為水，上下皆陰而陽在柔中，剛而有信也。履之以冝，乗其柔順而有功也。用之失道則沒溺矣，水之象也。為溝瀆，陽處兩陰之閒，陰深之象也。為隱伏，藏於陰中也。為矯輮，為弓輪，二陰之柔，濡之而雖剛可以屈直為曲也。為加憂，為心病，陽心也，陷於柔，故加憂而心痛也。為耳痛，陽明在內耳也，陷困於柔，故耳痛也。為血卦，血陰類也，傷於中而流血於外，陽傷於血赤也。

The Trigram Kan is associated with water, because its upper and lower lines are yin lines and the single yang line is located in the middle of the soft, yielding position. It is strong and trustworthy. If one follows the proper way to act upon it, riding upon its yielding nature will lead to success; but if used improperly, it will result in being overwhelmed and submerged, which is the image of water. It represents ditches and water channels, because the yang line is in between two yin lines, symbolizing a deep and sinking situation. It represents concealment and concealment, because the yang line is hidden within the yin. It represents twisting and bending, bows, and wheels, because the softness of the upper and lower yin lines surrounds the strong line, allowing something hard to be made flexible. It represents sorrow and heart disease, because yang is associated with the heart, and now it is trapped within the soft, so sorrow deepens and heart pain occurs. It represents ear pain, because yang-ming is originally within and relates to the ear, but now it is trapped by the soft, causing ear pain. It represents bleeding, because blood is of the yin type, and internal injury causes blood to flow out; yang is injured, so the blood is red.

其於馬也，為美脊，陽在中也。為亟心，陽居內其心速也。為下首，柔居上也。為薄蹄，為曵，柔在下非強行之物也。其於輿，為多眚，本末弱不?堅也。為通，剛得中雖陷之終通也。為月，中陰之精而中明也。為盜，居陰之中，陰竊之物也。其於木也，為堅多心，中剛也。故陽陷於陰也，陷而終通，故為陷也。其於善，則中善也。其於病，則終病也。故中剛之物，皆取象焉。

As for a horse, it is described as having a strong and beautiful back, because the yang line is in the center, just like a strong and upright horse's back. It is also described as being impetuous, because the yang is within, indicating a quick and urgent nature. It is also described as having its head low, because the soft line is on top, making the head droop. It is also described as having thin hooves and moving with dragging legs, because the soft line is at the bottom, which is not suitable for running long distances. As for a cart, it is described as being prone to misfortune, because both ends are soft and weak, making it unstable. It is also described as being smooth and unobstructed, because the strong line is in the center, and although it may temporarily sink, it will eventually become unobstructed. It is also described as the moon, because the moon is the essence of yin and contains bright light within. It is also described as thieves, because the yang is among many yins, just like thieves operating in the dark. As for wood, it is described as being hard and having many hearts, because its middle is firm. Therefore, Kan is described as yang sinking into yin, sinking but eventually becoming unobstructed, hence the term 'sinking'. When it falls on the good side, it represents sincere goodness within; when it falls on the bad side, it represents a lingering illness. Anything that is firm in the middle can be used as an image for Kan.

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□，其於木也，為科上槁。

The trigram Li represents fire, the sun, lightning, the middle daughter, armor helmets, spears and weapons. In terms of the human body, it signifies a large belly, and as a dry trigram, it represents turtles, crabs, snails, clams, and shells. In terms of wood, it signifies a tree that is hollow in the middle and withered at the top.

離為火，陽盛而上下皆發也。為日，陽之精發於外也。為電，光耀為陰，發於陰之外也。為中女，陰生於中。為甲冑，為戈兵，外剛而為悍也。其於人，為大腹，陰氣伏於內也。為乾卦，陽盛而液不通於外也。為鱉，為蟹，為蠃，為蚌，為□，骨剛於外也。其於木也，為科上稿木，為顚，則槁中而虛也。離，陽盛於外，故至炎之物，外剛中柔之類，皆取象也。

The trigram Li is associated with fire, because its two upper lines represent strong yang energy that radiates light and flame. It is considered the sun, because it reveals the essence of yang externally. It is also likened to lightning, because its brilliance is enclosed by yin and bursts forth from outside the yin. It is the middle female, because the yin line is in the middle position. It represents armor and helmets, as well as spears and weapons, because its exterior is hard and appears strong. In terms of the human body, it corresponds to a large belly, because yin energy is hidden within. It is a dry trigram, because yang energy is too strong and bodily fluids cannot reach the surface. It represents turtles, crabs, snails, clams, and other creatures, because these animals have hard shells on the outside. In terms of wood, it corresponds to a tree that is hollow in the middle and withered at the top, which is when the tree is about to fall over, indicating a hollow and empty center. Li is yang that is strong on the outside, so anything that is extremely hot or has a hard exterior and soft interior can be used as its symbol.

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。

The trigram Gen (Geng) represents a mountain, a narrow path, small stones, gateways, fruits on trees and melons on the ground, the gatekeeper, fingers, dogs, mice, black-beaked birds of prey, and for wood, it signifies a hard and knotted tree.

剛極髙而終止，山之象也。為徑路，小路也，可止行其中也。為門闕，止出入之所也。為果蓏，少陽實止於地，不得象於木果也。為閽寺，止守其禁，止也。為指，□執止也。為狗，□守止也。為鼠，止於人也。為黔喙之屬，上剛啄剛而□啄止其物也。其於木也，為堅多節，剛小而生節木之堅也。艮，少陽生也，陽得卦，終於其所也。□止而小堅者，皆取象焉。

A single yang line resides at the highest position and comes to a stop there, which is the image of a mountain. It represents a narrow path, because a narrow path is confined, allowing people to stop at any time. It represents a gate, because a gate is a place that controls entry and exit. It represents fruit and melons, because the fruit produced by the lesser yang stops at the ground level, unlike the乾 (Heaven) which takes the image of fruit on tall trees. It represents the gatekeepers, because they guard the regulations and are responsible for prohibition. It represents fingers, because fingers are able to grasp and stop things. It represents dogs, because dogs are able to guard and stop people. It represents mice, because mice often rest in human dwellings. It represents black-beaked birds of prey, because the upper line is strong and the beak is also strong, enabling them to seize and stop their prey. In terms of wood, it represents something hard and knotted, because although the yang is small, it produces bamboo joints and wood knots, which are the solid parts of wood. Gen is the beginning of lesser yang, and the yang line is in the proper position, coming to a stop at where it should. Anything that can stop and has a small form yet is solid can be used as its symbol.

兊為澤，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。

The hexagram Dui represents a marsh, a young woman, a priestess, speech and words, destruction and breaking, attachment and separation. In terms of land, it signifies hard saline soil. It also represents a concubine and a sheep.

陰以居上，剛得其潤，上潤下堅，澤之象也。為少女，三求而得也。為巫，柔而不正而在。

One yin is in the upper position, and the yang lines below receive its nourishment. The upper part is moistened while the lower part is firm, which is the image of water and marsh. It represents a young woman, because it is the female trigram obtained through the third inquiry of the trigrams of heaven and earth. It also represents a shaman, because it is weak and not properly positioned, situated in... (The original text here is damaged, and the rest is lost.)

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，物之稺也。物稺不可不養也，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。

After Heaven and Earth were formed, all things came into being. All things are filled within Heaven and Earth, so after the hexagrams of Heaven (Qian) and Earth (Kun), the hexagram of Zhun (Zun) comes next. "Zhun" means fullness, and also signifies the beginning of all things. When all things first come into being, they are necessarily immature and naive, so the hexagram of Meng (Meng) follows. "Meng" means naivety, representing the immature stage of all things. Since they are immature, they must be nurtured, so the hexagram of Xu (Xu) comes next. "Xu" refers to waiting for sustenance. Once sustenance is available, disputes will inevitably arise, so the hexagram of Song (Song) follows. When disputes arise, people will inevitably gather, so the hexagram of Shi (Shi) comes next. "Shi" means a gathering of people. When people gather together, they must have someone to rely on, so the hexagram of Bi (Bi) follows. "Bi" means to be close to or attach to. After attachment, there must be accumulation, so the hexagram of Xiao Xu (Small Accumulation) comes next.

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。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□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。

Accumulating wealth first, then there is the consideration of propriety, so the next is the "Foot" hexagram, "Foot" meaning propriety. By following propriety, the superior and inferior are in harmony, thus achieving peace, so the next is the "Great Communication" hexagram. "Great Communication" means being open and unimpeded. Things cannot always be open and unimpeded, so the next is the "Opposition" hexagram. Things also cannot always be blocked, so the next is the "Harmonizing with Others" hexagram. Those who can harmonize with others will have all things flowing towards them, so the next is the "Great Possession" hexagram. One who possesses great things must not be complacent, so the next is the "Humility" hexagram. Having great possessions and yet being humble and retreating, one will surely be joyful, so the next is the "Joy" hexagram. Joy will surely attract followers, so the next is the "Following" hexagram. Those who follow others out of joy will surely have matters arise, so the next is the "Guilt" hexagram. "Guilt" means matters.

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。物不可以茍合而已，故受之以賁。賁者，飾也。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 there is something to do, then it can grow strong, so the next is the Hexagram of Approaching. "Approaching" means growing strong. When things have grown strong, they are worth observing, so the next is the Hexagram of Observing. When there is something worth observing, then there is a gathering, so the next is the Hexagram of Eating the Fire. "Eating the Fire" means gathering. Things cannot be haphazardly gathered, so the next is the Hexagram of Ornamentation. When ornamentation reaches its peak, then there is smoothness, but that is the end, so the next is the Hexagram of Splitting. "Splitting" means falling apart. Things cannot fall apart completely; when the upper part is at a dead end, it returns to the lower part to start anew, so the next is the Hexagram of Returning. Returning to the right path avoids delusion, so the next is the Hexagram of No Delusion. Since there is no delusion, then one can accumulate, so the next is the Hexagram of Great Accumulation. When wealth is accumulated, it can be used to nourish others, so the next is the Hexagram of Nourishment. "Nourishment" means nurturing. Without first nurturing sufficiently, one cannot act, so the next is the Hexagram of Great Excess. Things cannot always exceed the norm, so the next is the Hexagram of Water. "Water" means falling into a pit. After falling into a pit, one must rely on something, so the next is the Hexagram of Fire. "Fire" means relying on something.

有天地而後萬物生焉，物生則屯矣，有形之始也，故受之以屯。物之始生難立者也，經其屯而後，遂得其盈也。物稺而未知也，故受之以蒙。蒙，稺也。不可以不養，故受之以需，稺而不為，待其資也，莫過飲食，待而得其潤，飲食之道也。飲食者，人之資必有爭，故受之以訟。訟必有黨，故眾起，故受之以師。師，眾也。師終眾服，民知其比也，故受之以比。比者，眾輔而同也。附而同之，未及其豐也，故受之以小畜。

After Heaven and Earth were formed, all things came into being; once all things were born, they were in a state of difficulty and obstruction, which is the beginning of tangible forms, so the hexagram "Zun" (Obstruction) follows. When all things first came into being, they were difficult to establish themselves; only after going through this period of difficulty and obstruction could they reach fullness. All things are immature and lack knowledge, so the hexagram "Meng" (Youth) follows. "Meng" means youth. Since youth cannot act on its own, it must be nurtured, so the hexagram "Xu" (Waiting) follows. In youth, one cannot act independently and can only wait for external nourishment; and nothing is more essential than food and drink. Waiting and then receiving nourishment is the way of food and drink. Food and drink are the essential resources for human survival, which inevitably lead to contention, so the hexagram "Song" (Contention) follows. Contentions necessarily involve factions, leading to the rise of many people, so the hexagram "Shi" (Army) follows. "Shi" means army. When warfare ends and all people are united and obedient, the people understand mutual affection and connection, so the hexagram "Bi" (Union) follows. "Bi" means the union of people working together. Although they have become united and harmonious, they have not yet reached a state of abundance, so the hexagram "Xiao Xu" (Small Accumulation) follows.

畜眾則有治也，修禮以整之，故受之以履。得其履者，泰然而安，故受之以泰。泰，通也。物不可以終通，故受之以否。否者，道之塞也。道不可以終塞，必為上之，知之將同而進之以同人。與人同者，得其治焉，物必歸焉，故受之以大有。大有不可以盈，故受之以謙。有其大而□謙必豫，故受之以豫。

To nurture people, there must be governance, so they established rituals to regulate them, hence the following hexagram is "Zhu" (Crossing). By maintaining one's proper conduct, there is peace and stability, so the next hexagram is "Tai" (Great Crossing), meaning "passage" or "smoothness." Things cannot remain smooth forever, so the next hexagram is "Pǐ" (Obstruction). "Obstruction" refers to blocked paths. Paths cannot remain blocked forever; eventually, those in superior positions will emerge, clearly understanding the situation and prepare to unite with others, hence the following hexagram is "Tongren" (Union with Others). Those who can unite with others will achieve governance, and all things will surely return to them, so the next hexagram is "Dàyǒu" (Great Possession). One who possesses great things must not be complacent, so the next hexagram is "Qian" (Humility). Having great possessions yet being humble and retreating will surely bring joy, so the next hexagram is "Yu" (Joy).

豫，樂而過其流矣。動說而相隨，故受之以隨。喜而相隨，不守其務則墮矣，將必有事也，故受之以蠱。蠱，事也。制作治事，然後可大，故受之以臨。臨，剛長而大而臨制也，相臨之道觀乎上之風也，在於尊上立敬也。莫大於神道，設教而天下可觀，治之大者也，故受之以觀。雖設教之可觀，必齊之而後合，故受之以噬嗑。噬嗑，合也。道之以德，齊之以禮，齊之以刑，雖合而巳未之至也。故制之大小，序之等終，分之外內，別之同異，文物以採之，聲明以揚之，煥然而有其文，而後盡其治也。故受之以賁。

The hexagram "Yu" signifies harmony and joy, but if joy becomes excessive, it leads to indulgence and disorder. People, being pleased, follow each other, hence the next hexagram is "Sui" (Following). Joyfully following each other, if one does not maintain one's duties, disorder will arise, and eventually, troubles will emerge, hence the next hexagram is "Gu" (Guilt), for "Gu" refers to affairs. Only after there is some creation and the ability to manage affairs can one grow strong, hence the next hexagram is "Lin" (Approaching). "Lin" means the increase of yang and its grandeur, ruling from above over the people below. The way of mutual approach lies in observing the example of those above and in respecting the superior position and cultivating reverence. Establishing teaching has nothing greater than the divine way. Setting up education so that all under heaven look up to it, this is the main point of governance, hence the next hexagram is "Guan" (Observing). Although teaching is observable, it must be unified before it can be combined, hence the next hexagram is "Shihe" (Consuming the Bone), for "Shihe" means combination. Using virtue to guide, using rites to unify, using punishment to unify, although combined, it is not yet perfect. Therefore, one must establish distinctions of size, order of respect and hierarchy, separate internal and external, distinguish similarity and difference, adorn with cultural symbols, and promote through music, names, and titles, so that it becomes brilliant and adorned, then the way of governance is complete, hence the next hexagram is "Ben" (Brightness).

賁之未存其文，失其本也，則道之消矣，故受之以剝。剝者，消喪其道也。物不可以盡剝，道終而反生也，故受之以復。復，剛長也，君子之道生也。復則無妄矣，故受之以無妄。剛長而無妄，□畜其大也，故受之以大畜。物旣畜矣，然後可養，故受之以頤。自養之賢，所以安身而及民也。養之而後動，乃□過為治也，故受之以大過。過動而不由其制，必輕其小也。物無輕也，雖小?陷，故受之以坎。坎，陷也。懼其亡而修之，然後安其所麗，故受之以離也。

When ornamentation remains only on the surface and loses its fundamental essence, the Way is diminished, hence the following hexagram is "Bao" (Breaking). "Bao" refers to the loss of the Way. Things cannot be completely stripped away; when the Way reaches its limit, it turns back and regenerates, hence the following hexagram is "Fu" (Return). "Fu" signifies the reemergence of yang, from which the Way of the gentleman arises. Returning to the correct path eliminates delusion, hence the following hexagram is "Wu Wang" (No Pretense). Yang grows without pretense, thus accumulating great virtue, hence the following hexagram is "Da Xu" (Great Accumulation). When things have been accumulated, they can then nourish others, hence the following hexagram is "Yi" (Nourishment). The virtuous person who can nourish himself first establishes himself before extending to the people. Only after being well nourished can one act, thus achieving great governance, hence the following hexagram is "Da Guo" (Great Excess). Excessive action without following the rules inevitably neglects minor matters; yet no matter how minor, they can lead to downfall, hence the following hexagram is "Kan" (Obstacle). "Kan" signifies falling into difficulty. Fearing downfall and making repairs, one can then rest content in one's position, hence the following hexagram is "Li" (Fire).

有天地然後有萬物，有萬物然後有男女，有男女然後有夫婦，有夫婦然後有父子，有父子然後有君臣，有君臣然後有上下，有上下然後禮義有所錯。夫婦之道，不可以不久也，故受之以恆。恆者，久也。物不可以久居其所，故受之以遯。遯者，退也。物不可以終遯，故受之以大壯。物不可以終壯，故受之以晉。晉者，進也。進必有所傷，故受之以明夷。夷者，傷也。

After heaven and earth were formed, all things came into being. After all things came into being, there were men and women. After men and women came husband and wife. After husband and wife came father and son. After father and son came ruler and subject. After ruler and subject came distinctions between superior and inferior. With these distinctions, propriety and righteousness could find their place. The way of husband and wife cannot be short-lived, so after the hexagram "Xian" (咸) comes "Heng" (恒). "Heng" means constancy. Things cannot remain in one place forever, so after "Heng" comes "Dun" (遁). "Dun" means retreat. Things cannot retreat forever, so after "Dun" comes "Da Zhuang" (大壮). Things cannot remain strong forever, so after "Da Zhuang" comes "Jin" (晋). "Jin" means progress. Progress inevitably involves injury, so after "Jin" comes "Ming Yi" (明夷). "Yi" means injury.

傷於外者必反其家，故受之以家人。家道窮必乖，故受之以睽。睽者，乖也。乖必有難，故受之以蹇。蹇者，難也。物不可以終難，故受之以解。解者，緩也。緩必有所失，故受之以損。損而不已必益，故受之以益。益而不巳必決，故受之以夬。夬者，決也。決必有所遇，故受之以姤。姤者，遇也。物相遇而後聚，故受之以萃。萃者，聚也。

A person who has been injured outside will certainly return to his home, so the next hexagram is the Hexagram of the Family. When the family affairs are in poverty, disorder is inevitably produced, so the next hexagram is the Hexagram of Parting. "Parting" means disorder. Disorder inevitably brings about danger, so the next hexagram is the Hexagram of Obstruction. "Obstruction" means danger. Things cannot remain in a state of danger forever, so the next hexagram is the Hexagram of Resolution. "Resolution" means relief. When relief comes, there must be some loss, so the next hexagram is the Hexagram of Reduction. Reduction without end will inevitably turn into increase, so the next hexagram is the Hexagram of Gain. Gain without end will inevitably lead to overflow, so the next hexagram is the Hexagram of Final Decree. "Final Decree" means decision. After decision, there must be an encounter, so the next hexagram is the Hexagram of Meeting. "Meeting" means encounter. When things meet, they will gather, so the next hexagram is the Hexagram of Accumulation. "Accumulation" means gathering.

聚而上者謂之升，故受之以升。升而不巳必困，故受之以困。困乎上者必反下，故受之以井。井道不可不革，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。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，故受之以兊。兊者，說也。說而後散之，故受之以渙。渙者，離也。物不可以終離，故受之以節。節而信之，故受之以中孚。有其信者必行之，故受之以小過。有過物者必濟，故受之以旣濟。物不可窮也，故受之以未濟終焉。

Gathering and moving upward is called ascending, so the next hexagram is 《Sheng》 (Ascending). Ascending without limit will surely lead to stagnation, so the next hexagram is 《Kun》 (Obstruction). Those obstructed above will surely return to below, so the next hexagram is 《Jing》 (Well). The principle of the Well cannot remain unchanged, so the next hexagram is 《Ge》 (Revolution). Changing objects is most appropriate with the Cauldron, so the next hexagram is 《Ding》 (Cauldron). Managing ancestral temple vessels is most appropriate with the eldest son, so the next hexagram is 《Zhen》 (Thunder). 《Zhen》 means movement. Things cannot continue moving forever, so they must be stopped, hence the next hexagram is 《Gen》 (Stillness). 《Gen》 means stopping. Things cannot remain stopped forever, so the next hexagram is 《Jian》 (Gradual Progress). 《Jian》 means gradual progress. Gradual progress must have a destination, so the next hexagram is 《Gui Mei》 (Return of the Maiden). Having a destination will surely lead to grandeur, so the next hexagram is 《Feng》 (Greatness). 《Feng》 means grandeur. Pushing grandeur to its extreme will surely lead to loss of a secure dwelling, so the next hexagram is 《Lv》 (Traveler). Being a traveler without a place to rest, so the next hexagram is 《Xun》 (Wind). 《Xun》 means entering. Entering the heart and causing joy, so the next hexagram is 《De》 (Joy). 《De》 means joy. After joy comes dispersion, so the next hexagram is 《Huan》 (Dispersal). 《Huan》 means dispersal. Things cannot remain dispersed forever, so the next hexagram is 《Jie》 (Regulation). With regulation, people will trust, so the next hexagram is 《Zhong Fu》 (Middle Trust). A person with sincere faith will surely act, so the next hexagram is 《Xiao Guo》 (Minor Excess). Those who surpass ordinary things and achieve something will surely succeed, so the next hexagram is 《Ji Ji》 (Completion). Things cannot be exhausted, so the final hexagram is 《Wei Ji》 (Non-Completion).

乾坤降升，萬物化形，今古而無差者，天地之道也。男女感應，夫婦敵配，而父子君臣之所自者，聖人之治也。政德禮義交錯乎其內，後聖人美其配天之功也，故序之。以咸男下女，以感也。正而久之乃成也，故受之以恆。恆，久也。夫婦之意盡於久矣，施久於物，物無久也，雖剛遯矣，故受之以遯。

Heavenly Stem and Earthly Branches are the two fundamental energies of Heaven and Earth, one descending and the other ascending, leading all things to transform and take form. From ancient times to the present, there has been no error, which is the constant way of Heaven and Earth. Men and women respond to each other's energies, forming couples as husband and wife, and from this arises the distinction between father and son, ruler and subject. This is the fundamental principle upon which sages govern the world. Government orders, moral teachings, rituals, and principles intermingle within this framework. Later sages praised this harmonious achievement that aligns with Heaven, thus arranging the sixty-four hexagrams in order. The Lower Classic begins with the Hexagram of "Salty Taste" (Xian), symbolizing a man's humility beneath a woman, with sincere mutualsympathetic response.sympathetic response that is proper and enduring constitutes success, hence the next hexagram is "Permanence" (Heng), meaning lasting. The significance of husband and wife lies entirely in "permanence"; however, applying permanence to external things, which cannot truly endure, even the strong eventually retreat, hence the following hexagram is "Retreating" (Dun).

物不可終遯，故受之以大壯。物不可終壯，復有進之，故受之以晉。晉，柔進而上行也。晉必有所傷，故受之以明夷。夷，傷也。傷於外者必反於家，故受之以家人。士處家則道窮而莫偶，將求外合，則睽而出矣。故受之以睽。睽，乖也。乖而未合則有難也，故受之以蹇。蹇者，難也。物不可終難，故受之以解。解，緩也。緩有所失，故受之以損。

Things cannot always retreat, so the next hexagram is Great Strength. Things cannot always be strong, so after strength comes progress, and the next hexagram is Progress. "Progress" refers to a yao of flexibility advancing upward. Advancing inevitably brings injury, so the next hexagram is Bright厄, "厄" meaning injury. Injury occurring outside will lead to returning home, so the next hexagram is Family. A gentleman confined at home, with no path and no match, will seek union outside, thus departing in discord, so the next hexagram is Estrangement, "Estrangement" meaning discord. Discord without reunion brings danger, so the next hexagram is Obstruction, "Obstruction" meaning danger. Things cannot remain in danger forever, so the next hexagram is Release, "Release" meaning relief. Relief leads to loss, so the next hexagram is Loss.

損己以奉上，終受其益，故受之以益。益而不巳，不知其止也，則受其決。決，治也。故受之以夬。夬，決也。而後治不敢逸也，乃其遇故受之以姤。姤，遇也。物相遇而後聚，故受之以萃。萃，聚也。聚上而盛謂之升，故受之以升。升而不巳必困，故受之以困。困於上必反於下，道窮而自修也，故受之以井。井者，治之使深也。德者知而日新也，故不可以不革，故受之以革。革物而盛新者，莫如於鼎，故受之以鼎。主器者，莫如長子，故受之以震。

Reducing oneself to serve those above will eventually bring a reward, so the following hexagram is called "Benefit" (益). If the benefit continues without stopping and does not know when to stop, it will lead to overflow and collapse. "Deciding" also includes the meaning of rectification, so the following hexagram is called "Judgment" (夬), meaning decision. After decision, one engages in governance without becoming complacent, thus encountering something, so the following hexagram is called "Meeting" (姤), meaning meeting. When things meet, they then gather together, so the following hexagram is called "Gathering" (萃), meaning gathering. Gathering above and growing more prosperous is called ascending, so the following hexagram is called "Rising" (升), meaning rising. If rising continues without stopping, it will inevitably lead to difficulty, so the following hexagram is called "Obstruction" (困), meaning obstruction. Those who are obstructed above must return to below; when the path is blocked, one turns to self-cultivation, so the following hexagram is called "Well" (井), meaning a well. A well is dug and deepened to make the water source more abundant. A person of virtue should constantly renew his understanding, so he must not hesitate to change, hence the following hexagram is called "Change" (革), meaning change. Changing old things to make them new, nothing is more suitable than the Cauldron, so the following hexagram is called "Cauldron" (鼎), meaning cauldron. Those who manage the ancestral temple vessels have none more suitable than the eldest son, so the following hexagram is called "Thunder" (震), meaning thunder.

長子主器而巳，其在於物不可終也，故受之以艮。艮，止也。物不可終止，故受之以漸。漸者，進也。而不速於進也，必有所歸，故受之以歸妹。得其歸者必大，故受之以豐。豐，大也。志盈而蕩，窮其大者也，必失其居矣，故受之以旅。旅而無所容，故受之以巽。

The eldest son is merely in charge of the ritual vessels. In terms of all things, motion cannot continue forever, so the next is the "Gèn" hexagram, which means to stop. Things cannot remain stopped forever, so the next is the "Jiàn" hexagram, which means to advance, yet not in haste. Advancement must have a destination, so the next is the "Guī Mèi" hexagram. Those who reach a destination will surely become great, so the next is the "Fēng" hexagram, which means to be great. When the mind is self-satisfied and indulgent, pushing greatness to its extreme, one will surely lose the place of rest, so the next is the "Lǚ" hexagram. Being a traveler without a place to stay, the next is the "Xùn" hexagram.

巽入而和入，於人則說矣，故受之以兊。兊，說也。上下咸說而後散，動而自為治也，故受之以渙。渙，離也。散而治，不拘其禁也，終則無節，故受之以節。節而施之，中而制之，信乃行之，故受之以中孚。自中發信，民必信之，可過其物而為治之，故受之以小過。信者為治之，具而非備之道，信治而巳，小過者也。有過物之治，必□濟也，故受之以旣濟。旣濟不可極，極而志盈，斯窮之矣，故受之以未濟，而終也。

The trigram Xun represents humility and yielding, which allows one to enter the hearts of people smoothly, causing them to be pleased. Therefore, the next trigram is Dui, which means joy. Both above and below are joyful, and then the hearts of people become scattered and flow freely. This flow itself naturally forms order, so the next trigram is Huan, meaning dispersion. Governing through dispersion, without the need for restrictions, but eventually there is no measure, so the next trigram is Jie, meaning regulation. Governing with regulation, using the middle path to make decisions, and promoting with sincerity, so the next trigram is Zhongfu, meaning sincere trust. Sincerity coming from the heart, the people will certainly follow, thus enabling governance beyond ordinary means, so the next trigram is Xiaoguo, meaning minor excess. Sincerity is merely a tool for governance, not a complete way. Relying solely on sincerity for governance is only minor excess. Having governance beyond ordinary means, it must surely be accomplished, so the next trigram is Ji Ji, meaning the completion of success. After completion, one must not push to the extreme. When reaching the extreme and becoming complacent, one reaches the end, so the next trigram is Wei Ji, meaning the non-attainment. It is used to conclude the entire text.

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。兊見而巽伏也。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。

The trigrams 乾 (Qian) represent firmness and strength, while 坤 (Kun) represent softness and compliance. 《比》 (Bi) signifies joy, while 《师》 (Shi) signifies worry. 《临》 (Lin) and 《观》 (Guan) differ in that the former represents being in a superior position and acting upon the lower, while the latter represents being in a lower position and seeking from above. 《屯》 (Zun) signifies the initial movement of strong lines, yet it does not lose its place of rest; 《蒙》 (Meng) signifies confusion and darkness that gradually become clear. 《震》 (Zhen) signifies rising up, while 《艮》 (Gen) signifies stopping. 《损》 (Sun) and 《益》 (Yi) represent the beginning of decline and the beginning of revival. 《大畜》 (Da Xu) discusses timing, while 《无妄》 (Wu Wang) discusses calamity. 《萃》 (Cui) signifies gathering at the lower, while 《升》 (Sheng) signifies ascending without returning. 《谦》 (Qian) signifies self-deprecation and self-restraint, while 《豫》 (Yu) signifies ease leading to negligence. 《噬嗑》 (Shi He) signifies biting and eating, while 《贲》 (Ben) signifies excessive ornamentation returning to nothingness. 《兊》 (De) signifies emotion manifesting externally, while 《巽》 (Xun) signifies emotion hidden internally. 《随》 (Sui) signifies following without prior precedent, while 《蛊》 (Gu) signifies rectifying disorder. 《剥》 (Bo) signifies ripening and falling apart, while 《复》 (Fu) signifies returning to the original state. 《晋》 (Jin) is like daylight, while 《明夷》 (Ming Yi) signifies the destruction of virtue. 《井》 (Jing) signifies openness, while 《困》 (Kun) signifies encountering danger. 《咸》 (Xian) signifies swift response, while 《恒》 (Heng) signifies enduring without change. 《涣》 (Huan) signifies dispersion, while 《节》 (Jie) signifies restraint. 《解》 (Jie) signifies ease, while 《蹇》 (Jian) signifies difficulty. 《睽》 (Kui) signifies separation outwardly, while 《家人》 (Jia Ren) signifies harmony inwardly.

否泰反其類也。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。大過顚也。姤遇也。柔遇剛也。漸女歸待男行也。頤養正也。旣濟定也。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 "Pu" and "Tai" are opposites. "Da Zhuang" represents strength that should be restrained, while "Dun" signifies knowing the right time to retreat. "Da You" signifies having many possessions, and "Tong Ren" signifies harmonious relations with others. "Ge" signifies removing the old, while "Ding" signifies taking up the new. "Xiao Guo" signifies slightly exceeding the norm, and "Zhong Fu" signifies inner sincerity and trust. "Feng" signifies many affairs, while "Lv" signifies few relatives. "Li" signifies fire's upward movement, and "Kan" signifies water's downward flow. "Xiao Xu" signifies little accumulation, while "Lv" signifies walking without stability. "Xu" signifies waiting for the right time without rash action, and "Song" signifies contention without harmony. "Da Guo" signifies reversal of order. "Gou" signifies an unexpected meeting, where a yin line meets a yang line. "Jian" signifies a bride waiting for the groom's ceremony to welcome her. "Yi" signifies nourishing through the correct way. "Ji Ji" signifies each attaining its proper position. "Gui Mei" signifies a woman's marriage, while "Wei Ji" signifies a man's hardship. "Gua" signifies decision, where a yang line decisively removes a yin line, and the way of the gentleman grows while the way of the petty person becomes fearful.

乾不偏其用，無執其體，無不周也，剛之用也。坤守其形，不敢先也，受命而無不行也，柔之道也。體得其用，故?保其久也。比剛樂師則憂集也。剛以臨觀，行其道也。巽說與眾，求其治也。屯者，剛始動於下，而立於難也。方將見矣，民之歸矣，故不遷而建侯利也。蒙者，時之昧也，雜亂不足以明也，而中心昭著矣，待其時而行然後通也。

The Trigram Qian does not focus exclusively on one aspect or adhere rigidly to a single form, thus it pervades everything, which is the function of strength. The Trigram Kun maintains its form, does not act prematurely, and accepts commands without fail, which is the principle of flexibility. When form and function are properly aligned, it can endure for a long time. The hexagram "Bǐ" (Comparison) has a single yang line as its main element, and people are harmonious. The hexagram "Shī" (Army) involves gathering troubles. To govern by strength, commanding others from above and being looked up to, is to promote one's own path. To be humble and kind towards others is to seek the governance of the world. The hexagram "Zūn" (Sprouting) represents the initial emergence of yang at the bottom, yet it is in a difficult situation. It is about beginning to show itself, with people beginning to follow, so it is not urgent to move but favorable for establishing feudal lords. The hexagram "Méng" (Youth) represents a time of confusion and disorder, insufficient to clarify matters, but the mind is actually clear, waiting for the right moment to act, then it can become unobstructed.

震，可舉而動也。艮，可止而息也。損者盛之始，益者衰之始也。大畜之時，時之得也，時在內也。無妄之眚，人之失也，外其時也，可不愼乎。柔而聚之可以保矣。升而求進，失其歸也。謙不自重，故終吉也。豫樂自惰，故終凶也。噬而嗑之，無繫情於噬，食之道也，故用獄，齊之而巳，不過當也。賁者，文飾也。升降有度，尊卑有數，禮之文也，治之飾也。尚色為賁，賁之末也。政以正之，刑以齊之，文以賁之，聖人之治也。

The trigram Zhen signifies the ability to move forward with steps, while Gen signifies the ability to stop and rest. The trigram Sun signifies the beginning of decline, while the trigram Yi signifies the beginning of recovery. The trigram Da Xu refers to a favorable opportunity that has been obtained, with the opportunity existing internally. The trigram Wu Wang speaks of calamities caused by human mistakes, for one who misses the right opportunity cannot be careless. By using a gentle approach to gather people together, one can preserve harmony; but if one insists on rising too quickly, one may lose one's proper place. The trigram Qian does not exalt itself, thus ultimately bringing good fortune; the trigram Yu indulges in ease and becomes lazy, thus ultimately leading to misfortune. To bite and chew without being preoccupied with eating is the way of eating, so the trigram Shi He is used in judicial matters: it is merely about organizing the people, and punishment should not exceed proper limits. The trigram Ben refers to ornamentation: there is order in ascending and descending, and fixed distinctions in rank and status, which are the elegance of propriety and the refinement of good governance; but if one merely values color, that is the degenerate aspect of Ben. To regulate the people with decrees, to order them with punishment, and to adorn them with elegance, this is the way of the sage's governance.

兊，剛中而柔外，見其情而說人也。巽，剛中而柔內，隱其情而巽物也。隨，剛來而下柔，不守其常，不修其事，動而說之，終失其正也。無正而隨器斯蠱矣。器蠱而治，乾其蠱也。剛上而柔下，得其通也。巽而止之，可飾治也。剝者自消其道而潰也。思其反之，復其正也。順明以晉，昭天下也。明夷失德，眾所誅也。井也者，德之附也。德之成而通利於物，君子之遇困，修其德而不責於人，井德之通，由困而遇也。

The hexagram "Dui" is characterized by a strong line in the center and soft lines outside, revealing true feelings and bringing joy to people. The hexagram "Xun" has a strong line in the center and soft lines inside, concealing true feelings and being submissive to external things. The hexagram "Suí" has a strong line descending to be below a soft line, not adhering to conventions, not fulfilling duties, and acting to please others, ultimately losing the right path. Without the right path and following others, things become ruined, resulting in the hexagram "Gǔ." When things are ruined, they need to be rectified, which is called "gān gǔ." The hexagram "Gǔ" has strong lines above and soft lines below, attaining the principle of communication; by being submissive and bringing things to a halt, it can be refined and corrected. The hexagram "Bō" is self-destruction of its way leading to collapse; considering its inevitable reversal, it returns to the right path. Soft lines adhering to brightness and ascending is "Jìn," capable of illuminating the world. The hexagram "Míng Yí" is losing virtue, being punished by the people. The hexagram "Jǐng" is the place where virtue relies: when virtue is established, it benefits all things. A gentleman encountering hardship only cultivates his virtue without blaming others; the virtue of the well is precisely obtained through hardship.

咸剛下柔，柔升剛，兩而相感也。神以相感，不疾而速也。感得其正，恆久之道。剛上而柔下，可以久矣。渙者，上下通志，柔順其上，剛巽柔德，乗木於水，離行從逺，不待設禁而自治也。其終則不禁，故反之以節。剛柔分其德也。水澤保其潤也。解者，乗險以動，而免於險也，則緩於小矣。小之緩則積於大，蹇矣，險猶在也，其可緩乎。道反之然也。

The hexagram Xian represents the situation where the strong is subdued by the weak, and the weak ascends while the strong descends, with both interacting and responding to each other. They connect through a subtle and profound principle, without haste, yet naturally swift. When the response is proper, it leads to a lasting and enduring state; when the strong is above and the weak below, it can endure for a long time. The hexagram Huan signifies that the upper and lower parts are in harmony and communication, with the weak and gentle following the superior, and the strong acting with gentle virtue, like traveling on a wooden boat upon water, moving smoothly and without obstruction, without the need for prohibitions, yet naturally being governed. However, eventually there is no restraint, so the hexagram Jie is used to counteract it, separating the virtues of the strong and the weak, like water in a marsh that retains its moist quality. The hexagram Jie involves acting upon difficulties, thus escaping them, leading to leniency in small matters. When small matters are lenient, they accumulate into major ones, and the difficulty Jian returns, because the difficulties still exist; how can leniency be allowed? The reversal of affairs is naturally like this.

睽，合外以成也。家人，由內以成也。否者，小人之道也。泰者，君子之道也。反其類不可以相從也。大壯，陽長君子可以制小人也。道變斯，遯則退之矣。大有，柔得大中，而?柔服，無有逺邇，皆有而容之，大有其眾也。同人，親其同也。性同相與，無閒上下也，是以天?與火也。唯同者，同之水火相息，不革則亡。革，去其故而不相見乃可也。革水火而成新，用者鼎也。新必反故，乃治也。

The hexagram "Kui" accomplishes things by uniting external forces. The hexagram "Jia Ren" accomplishes things through internal governance. "Po" represents the dominance of petty men, while "Tai" represents the dominance of gentlemen. Each returns to its own kind and cannot rely on each other. "Da Zhuang" signifies the growth of yang energy, allowing gentlemen to subdue petty men. When circumstances change, one should retreat as indicated by the hexagram "Dun". "Da You" signifies that a yielding line holds a position of honor and achieves great balance, thus making people yield and submit. It includes all, near and far, hence it possesses many. "Tong Ren" signifies union with like-minded people. When nature is similar, people naturally associate, and there is no barrier between superior and inferior, hence heaven and fire are united. Only like can be alike, but water and fire extinguish each other. Without change, they will perish, so the hexagram "Ge" requires changing the old so that water and fire no longer clash directly. By transforming water and fire to create new things, the vessel used is the tripod. New things must return to the old fundamental, thus achieving order.

小過者，柔得中，小人之正也。小人者，篤於小事而不知通濟君子。過行小事而合之，知可屯而過，動也。中孚，兩柔向而無迕也。外內剛中，皆情實著說而巽，信發於中也。小過，過行中孚，實信君子之道可者，與之豐明以動之，則物盡陳矣。事皆舉矣。事之多則未有周矣，愼其大者也。旅者，柔得中乎，外而下寄於剛也。自寄旅矣，人何親哉，不可以有附也。戒其止則明也。離得其所，麗可以上而昭也。坎陷其所，居可以下而經也。

The hexagram Xiao Guo is characterized by a yao that is soft and in the center, which represents the proper path for a petty person. Petty persons are sincere in small matters but do not understand the way of the gentleman who can benefit the world. A gentleman may sometimes act in small matters to accommodate them, knowing when to gather and hold on, thus slightly exceeding the norm, which is a kind of flexible action. The hexagram Zhong Fu is marked by two soft yao facing each other without conflict, with the hard yao both inside and outside being in the center, showing genuine feelings, being joyful and respectful, and sincerity arising from the heart. Xiao Guo involves slight excess in action, while Zhong Fu represents sincerity and trust within, both being paths that a gentleman may follow. The hexagram Feng, which is paired with them, uses brightness to initiate action, causing all things to be displayed and matters to be carried out; however, when there are too many matters, it becomes difficult to handle them all, so one must be cautious about the major ones. The hexagram Lu has a soft yao in the center of the outer trigram and relies on the hard yao below; since one is in a state of wandering, how can others be close to him? Therefore, one should not rely on anyone, and only by being cautious and knowing when to stop can one be considered wise. The hexagram Li has reached its proper place, attaching itself above and shining brightly; the hexagram Kan has fallen into its dwelling place, being at the bottom yet flowing regularly.

小畜之寡，知足而不多藏，終得其畜也。履之不處，恭謙而不敢自恃，保其履也。需上險也。待命而不敢自任，全其健也。訟下險不可親也，與處而塞之，失謀於險也。大過正之末也。本無正而末不?興也。唯剛大者?過之而治也。政自其下，顚之道也。姤者，柔遇剛也。修巳自敬，守素安下，君子之素行也。時遇而得天之幸也。雖漸而進剛，行乃行也。

The hexagram Xiao Xu (Small Accumulation) accumulates very little because it knows contentment and does not hoard excessively, thus ultimately preserving what it has. The hexagram Lu (Following) moves but remains uneasy because it shows respect and humility, not daring to rely on itself, thereby preserving its steps. The hexagram Xu (Waiting) has an upper trigram representing danger, so it waits for the right time and does not act on its own, thus preserving its strength. The hexagram Song (Contention) has a lower trigram representing danger, so it is not advisable to be close to it; encountering such a person and facing obstruction is due to losing strategy in a dangerous situation. The hexagram Da Guo (Great Excess) represents the end of the correct path: fundamentally without correctness, the end cannot flourish, and only those with strength can surpass the usual limits and make it right; when orders come from below, this is the reversal of the proper order. The hexagram Gou (Meeting) is when softness meets firmness: cultivating oneself, maintaining reverence and caution, staying within one's role and being willing to be in a lower position, this is the usual conduct of a gentleman; encountering a favorable opportunity is to have received the good fortune of heaven. Although it is only advancing gradually, once the principle of firmness is established, the matter will proceed smoothly.

頤治自其上，養之正也。動之以妄，躁凶之道也。旣濟之道也。旣濟定矣，力窮而至於濟，無復加也，不可以不自知也。歸妹，少配長，道窮而無所往，所以行而終也。未濟，剛不全正以至於失位，道之窮也。而以為未濟，復將求也。如之何哉。夬，決也。剛決柔也。小人之道，雖形殘而不足以相治，無其正也。君子之道，長言之而可以決矣，明於始而無所諱，以至於天下正也。

The hexagram Yi (Nourishment) originates from the superior position, which is the proper way of nurturing. If one uses reckless action to nurture, it leads to a path of restlessness and eventual misfortune. This is the way of Ji Ji (Completion). Ji Ji has already reached stability, and success is achieved only after exhausting one's strength; there is no further gain possible, so one must not be unaware of this. The hexagram Gui Mei (Marriage of the Maiden) represents a maiden marrying a young man, leading to a situation of being at a dead end with nowhere to go, hence the termination of the path. The hexagram Wei Ji (Not Yet Completed) signifies that the strong lines are unable to fully return to their proper positions, resulting in the loss of their original places, which is the exhaustion of the Dao. However, precisely because it is considered "not yet completed," there remains the possibility of pursuing it again; otherwise, what else could be done? The hexagram Guai (Judgment) represents a decision, where the strong line decisively removes the weak line. The way of the petty person, even if its form is broken, is insufficient for mutual rectification, for it lacks properness itself. The way of the gentleman, however, merely requires expansion to decisively deal with the petty person, clearly discerning from the beginning without concealment, proceeding all the way to the restoration of the world to its proper state.