The Zhou Changes: A Mystical Interpretation, Volume Seven, Part Three of the Lower Canon

周易禪解卷第六。周易禪解卷第七，北天目道人蕅益智旭著。下經之三。

The Zhou Changes (I Ching) Chan Interpretation, Volume Sixth, ends here. The following is Volume Seventh of the Zhou Changes (I Ching) Chan Interpretation, still written by the Northern Tianmu Mountain Daoist Master Zhi Xu. This volume interprets the third section of the lower part of the Zhou Changes (I Ching), starting from the Feng Hexagram.

（離下　震上）豐：亨，王假之，勿憂，宜日中。家有妻妾則豐，國有多土則豐，觀心有事禪助道則豐。豐則必亨，然非王不足以致豐。豐則可憂，而勿徒憂，但宜如日之明照萬匯可也。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。明而不動，動不以明，皆非王者之道，皆不可以致豐，故惟王乃能尚大耳。所謂勿憂宜日中者，亦非止之令其不昃，正宜用其明以照天下，則不為豐所蔽也。至於昃食盈虛，雖天地不能違時，徒憂何益。

The lower trigram is Li (Fire) and the upper trigram is Zhen (Thunder), forming the hexagram of Feng. The hexagram statement says: "It is smooth; when a ruler reaches this situation, there is no need for worry, and it is appropriate to shine like the sun at noon." Zhu Xiu explains: A family is considered abundant if it has both a wife and a concubine; a country is considered abundant if it has many virtuous ministers ("duo tu" refers to the many virtuous ministers mentioned in the Book of Shangshu, "Dushì," the original text says "tu," but this is recorded as is). A practitioner of the contemplative mind is also considered abundant if he uses phenomena and meditation to support his spiritual practice. Abundance certainly brings smoothness, but without the demeanor of a ruler, one cannot attract abundance. Abundance is actually something to be concerned about, but one should not just worry about it; instead, one should act like the sun, using its brightness to illuminate all things. The Commentary on the Judgment says: "Feng means great." The lower trigram Li represents brightness, and the upper trigram Zhen represents movement; brightness combined with action leads to greatness. When a ruler reaches this situation, it is to pursue grandeur; without worry and appropriate to be like the sun at noon, it is to illuminate the world. However, the sun at noon will eventually set westward, and the full moon will eventually wane; the fullness and emptiness of heaven and earth still change with the seasons. How much more so for human beings and spirits? Zhu Xiu explains further: If there is brightness without action, or action without brightness, these are not the ways of a ruler, and they are insufficient to bring about greatness. Therefore, only a ruler can pursue grandeur. The phrase "do not worry, be like the sun at noon" does not mean to hold the sun in place so it does not set westward, but rather to take advantage of this brightness to illuminate the world, so that one is not obscured by the concept of "abundance" itself. As for the sun setting and the moon waning, even heaven and earth cannot defy the seasons; what use is it to worry in vain?

象曰：雷電皆至，豐。君子以折獄致刑。折獄如電之照，致刑如雷之威。天之雷電，偶一至焉，常至則物必壞；君子之用刑獄，不得已爾，輕用則民必傷。天之雷電必在盛夏，君子之用刑獄，必於豐樂康阜之時。

The Great Image Commentary says: Thunder and lightning come together, which is the image of the Qiong hexagram; the gentleman takes this as a model, to judge lawsuits and carry out punishments. - Zhixu's explanation: Judging lawsuits should be as clear as lightning, and carrying out punishments should be as formidable as thunder. Thunder and lightning in the sky come occasionally; if they frequently occur, all things would surely be destroyed. The gentleman uses judicial punishment only when it is unavoidable; if used lightly, the people would certainly suffer. Thunder and lightning in the sky certainly occur in the height of summer; the gentleman uses judicial punishment also certainly when there is abundance and people are prosperous and healthy.

初九：遇其配主，雖旬無咎，往有尚。象曰：雖旬無咎，過旬災也。他卦六爻，每以陰陽相應為得，所謂沉潛剛克、高明柔克也；惟禮六爻，則陽與陽相得，陰與陰相得，所謂強弗友剛克、燮友柔克也。初九剛正，遇九四為其配主，互相砥礪，故雖旬無咎，而往有尚。若不速往，至於過旬，不免日中則昃而有災矣。

The line statement for the first nine says: encountering a superior who is compatible with oneself, even though both are equal, there is no fault, and going forward will be praised. The small image commentary says: although equal and without fault, exceeding this limit will bring disaster. Zhu Xiu explains: in other hexagrams, the six lines often take yin and yang corresponding as favorable, which is what the Book of Documents, Hong Fan, says, using strength to govern those who are deep and hidden, and using softness to govern those who are lofty and bright. But in the hexagram Feng, the six lines are favorable when yang meets yang and yin meets yin, which is what Hong Fan says, using strength to govern those who are strong and unaffectionate, and using softness to govern those who are gentle and affectionate. (The original text mistakenly writes 'Li' instead of 'Feng' here, and this is recorded as is.) The first nine is yang and strong, encountering the fourth nine as its compatible superior, both mutually sharpening each other, so even though their strength is equal, there is no fault, and going forward will be praised. If not hastening forward, delaying beyond this limit, disaster will inevitably arise as the sun reaches its zenith and then begins to wane.

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。六二為離之主，至明者也，上與六五柔中合德，可以互相資益，而六五為九四所隔，如禮其蔀而日中見斗者焉。夫六五燮友，可以誠感，而不可以急應，故往則反得疑疾，惟有孚發若則吉。蓋信以除疑，發以撤蔀也。蔀本無實，因疑故有，志發則疑除，疑除則蔀撤而見九二之日矣。五本賢君，故其志可發。

The line statement for the second line says: The curtain is spread wider and wider, yet at noon one sees the Big Dipper; going forward will bring suspicion; if one uses sincerity to enlighten the other, it will be auspicious. The Small Image Commentary says: Using sincerity to enlighten is using sincerity to open the other's mind. - Zhixu's explanation: The second line is the main line of the lower trigram Li, and it is the most luminous line. It is above the sixth line, which is gentle and upright, and thus could mutually benefit. However, the sixth line is blocked by the ninth line in the fourth position, so it is like a curtain spread wide, yet at noon one sees the Big Dipper. The sixth line is a person who is harmonious and approachable, who can be moved by sincerity, but one cannot expect it to respond quickly. Therefore, going forward hastily will bring suspicion; only by using sincerity to enlighten will it be auspicious. Because sincerity can remove suspicion, and enlightenment can remove the curtain. The curtain is not a real thing, but arises from suspicion. When the mind is opened, suspicion is removed, and when suspicion is removed, the curtain is taken away, and thus one sees the sun of the second line. The sixth line is originally a wise ruler, so its mind can be opened. (The original text still mistakenly writes 'Feng' here as 'Li', and it is recorded as such.) The original text writes 'the day of the second line' as 'the day of the ninth line', and it is recorded as such.

九三：豐其沛，日中見沫，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。以剛正而居離體，可以照天下者也，應於上六，陰陽交而霈然大雨，故於日中但見水沫紛飛，失王假尚大之事，終不可以有為矣。明莫若左，動莫若右，上六居震之極，妄動自傷，故在九三如折右肱。此上之咎，非三咎也。

The third line statement says: The curtain is drawn more and more tightly, so that at noon only scattered drops of water are visible; the right arm is broken, but there is no fault. The Small Image Commentary says: The curtain drawn tightly is not able to accomplish great things; the broken right arm indicates that it is ultimately incapable of being entrusted with important tasks. Zhixu explains: The third line is a strong yang that is properly positioned within the lower trigram of fire, which is originally capable of illuminating the whole world. However, it corresponds with the sixth line above, and the yin and yang interact, causing a heavy rain to fall. Therefore, at noon only scattered drops of water are visible, and the great undertaking of 'the king comes and is honored' is lost. The function of brightness is most evident on the left, and the function of action is most evident on the right. The sixth line is at the extreme position of the upper trigram of thunder, and its reckless movement causes self-harm, so on the third line it appears as if the right arm is broken. This is the fault of the sixth line, not the fault of the third line.

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。以陽剛為震之主，興雲蔽曰，故為豐蔀見斗。幸遇初九剛正，如日方升而往有尚，力能等我而為夷主，相與摧散陰霾，行照天下，不失豐亨之義，故吉也。六二之豐蔀見斗，乃指六五被九四所蔽；今九四則自豐其蔀，致使日中見斗，故以位不當、幽不明責之。

The fourth line statement says: The curtain that blocks the light grows larger, and at noon the Big Dipper is seen; encountering a superior of equal status brings good fortune. The Small Image Commentary says: The curtain grows larger, indicating an improper position; seeing the Big Dipper at noon indicates darkness and lack of clarity; encountering a superior of equal status indicates a fortunate action. Zhixu explains: The fourth line, with its yang strength, serves as the main line of the upper trigram Zhen, causing clouds to rise and blocking the sun, thus producing the image of "abundant darkness and seeing the Big Dipper." (The original text mistakenly wrote "sun" as "says," but this is retained.) Fortunately, encountering the initial nine, which is also yang and upright, is like the rising sun and moving forward to receive praise; its strength is equal to mine, making it my "equal superior." Together, we can dispel the darkness and let light illuminate the world, not losing the original meaning of abundance and prosperity, hence the good fortune. The sixth line's "abundant darkness and seeing the Big Dipper" refers to the sixth line being obscured by the fourth line. Now, the fourth line itself raises the curtain, causing the Big Dipper to be seen at noon, so the Small Image Commentary criticizes it with "improper position" and "darkness and lack of clarity."

六五：來章，有慶譽，吉。象曰：六五之吉，有慶也。柔中居尊，而六二以信發之，雖全賴彼離明之德，亦實由我能來之也。君臣合德，天下胥蒙其慶矣。上六：豐其屋，蔀其家，窺其戶，［門＠貝］其無人，三歲不覿，凶。象曰：豐其屋，天際翔也；窺其戶，［門＠貝］其無人，自藏也。以陰居陰，處震之極、禮之上，拒絕離明，惟恐容光之或照及我也。故豐其屋，則堂高數仞，飛簷斜桷，若欲翔於天際者；蔀其家，則多設覆蔽，深自藏隱，縱窺戶而［門＠貝］若無人者。此乃從闇至闇，雖至三歲猶不相覿，凶何如哉。三歲言其甚久，亦以隔於九三，共三爻故。

The line statement of the sixth line says: "Recruiting a virtuous person with literary talent, there is joy and good reputation, auspicious." The small image commentary says: "The auspiciousness of the sixth line is due to joy." Zhu Xiu explains: The sixth line, being a yin line in the middle and occupying a high position, relies on the second line to enlighten it through sincerity. Although it entirely depends on the virtue of the second line, which is like the brightness of fire, it is also due to my own willingness to recruit such a person. When the ruler and minister's virtue are in harmony, the whole world benefits from this joy. The line statement of the sixth line above says: "Building a high house, making the family residence very secure; looking through the door crack, it is quiet and no one is seen, not even for three years, ominous." The small image commentary says: "The house is built high, like flying to the sky; looking through the door crack and seeing no one, is self-concealment." The sixth line, being a yin line in a yin position, is at the extreme position of the upper trigram Zhen and the top of the hexagram Feng. It entirely rejects the brightness of the lower trigram Li, fearing even a single ray of light might reach it. Therefore, "building a high house" means the hall is several chi high, with sloping eaves and cross beams, like flying to the sky; "making the family residence very secure" means setting up layers of barriers to hide deeply, so even if someone looks through the door crack, it is as if no one is there. This is moving from darkness to deeper darkness, so even after three years, one cannot see the person. Is there a more ominous situation than this? The term "three years" is used to describe an extremely long time, also because it is separated from the third line by three lines. (The original text still mistakenly writes "Feng" as "Li" here; "[door + shell]" is the original character "qu" meaning silence and emptiness, which is now recorded as is.)

（艮下　離上）旅：小亨，旅貞吉。日中則昃，月盈則食，故次豐之後明旅也。豐以尚大，旅以小亨，貞豈有大小哉。在大則大，在小則小，耍不失其貞而已；不失其貞，則無往而不吉矣。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。在外故名為旅。處旅莫尚於柔，用柔莫貴於得中，得中則能順剛，而天下無難處之境矣。止故能隨寓而安，麗明故能見機而作。此旅之貞，即乾之貞，即坤之貞，即大易之貞也。從來大聖大賢，自天子至於庶人，無不全以乾坤大易之貞而處旅，無不即於旅時而具見乾坤大易之貞者，詎可以造次而忽其時義之大哉。佛法釋者：下三土無非旅泊，千三土中作大佛事，故時義大；若以寂光法身視之，仍名小亨。

The lower trigram is Gen (Mountain) and the upper trigram is Li (Fire), forming the hexagram of Travel. The hexagram statement says: There is slight success; if one resides in exile while maintaining uprightness, it is auspicious. -- Zhixu explains: The sun passes its zenith and begins to set, the moon is full and then wanes, so after the hexagram of Great Excess comes the hexagram of Travel. The hexagram of Great Excess emphasizes grandeur, while the hexagram of Travel only has slight success; however, what is called "uprightness" (zheng) has no size? If one is in a great situation, it is great; if one is in a small situation, it is small. What matters is not losing that uprightness. If one does not lose that uprightness, then wherever one goes, it is auspicious. (The original text had the character "yao" instead of "yao," which is now recorded as is.) The Commentary on the Judgment says: The hexagram of Travel has slight success because the yin lines are in the outer trigram and occupy the central position, thus being obedient to the yang. The lower trigram Gen stops and adheres to the upper trigram Li's brightness, so there is slight success and residing in exile while maintaining uprightness brings auspiciousness. The meaning contained in this hexagram is indeed great. -- Zhixu explains: Being outside, it is called "travel." In the state of travel, the most important is flexibility; using flexibility, the most important is to be in the central position. Being in the central position allows one to be obedient to the yang, and thus there is no difficult situation in the world. Being able to stop, one can settle anywhere; adhering to brightness, one can act according to the right timing. This uprightness in traveling is the uprightness of Qian and the uprightness of Kun, that is, the uprightness of the entire Book of Changes. Since ancient times, great sages and virtuous persons, from the Son of Heaven down to common people, have all used the great uprightness of the Book of Changes to deal with travel, and none have not fully displayed the great uprightness of the Book of Changes precisely in their travels. How could one lightly regard the significance of this timing? -- He then connects it with Buddhist teachings: Among the four lands classified by TianTai, the three lower lands (the land of common beings and saints, the land of convenience and surplus, the land of real return without obstruction) are all temporary places of residence. Being able to do great Buddhist work in these three lands, thus it is said "the meaning of the timing is great." However, if one looks at the highest land of constant illumination and the state of the dharmakaya, then it is still only "slight success." (The original text had "yu san tu" instead of "qian," which is now recorded as is.)

象曰：山上有火，旅。君子以明慎用刑而不留獄。山如亭舍，火如過客。君子之省方巡狩也，法離之明，法艮之慎，故刑可用而獄不可留。蓋設使留獄不決，則不惟失離之明，亦且失艮之慎矣。觀心釋者：念起即覺，覺即推破，不墮掉悔也。

The Great Image says: Mountains have fire on them, which is the Travel卦; the gentleman takes inspiration from this, being clear-sighted and cautious in the use of punishment, not allowing cases to accumulate unresolved. - Zhixu's explanation: Mountains resemble the pavilions on the way, and fire resembles the travelers passing by. The gentleman tours the four directions, conducts regular inspections, follows the brightness of Li, and the caution of Gen, so punishment can be applied, but cases should not be left unresolved. If cases are suppressed and not judged, then not only is the brightness of Li lost, but also the caution of Gen is lost. - Further understood from the perspective of observing the mind: When a thought arises, it is immediately recognized; once recognized, it is immediately investigated and eliminated, thus not falling into the two obstructive afflictions of 'restlessness' (the mind being scattered and restless) and 'regret' (regret and unease).

初六：旅瑣瑣，斯其所取災。象曰：旅瑣瑣，志窮災也。陰柔在下，不中不正，旅而瑣瑣者也。瑣瑣猶云屑屑，由無高明遠大之志，所以自取其災。六二：旅即次，懷其資，得童僕貞。象曰：得童僕貞，終無尤也。當旅之時，各以在上相近之爻為次、為處、為巢，而陰宜依陽，陽宜附陰。今六二陰柔中正，順乎九三之剛，故為即次；以陰居陰而在艮體，為懷其資；下有瑣瑣之初六，而無二心於我，為得童僕貞。夫即次懷資猶屬外緣，得童僕貞則由內德。有德如是，可謂旅貞吉矣，終無尤。

The line statement for the first line says: In traveling, being occupied with trivial and mean matters, this is the reason for his self-inflicted misfortune. The small image commentary says: Traveling with trivial and mean matters, is the result of a blocked and constrained aspiration that brings misfortune. - Zhixu explains: The first line, being a yin and flexible line at the very bottom, is neither in the center nor in the proper position, thus representing a person who is occupied with trivial and mean matters during travel. "Suo suo" is like "xie xie," being overly concerned with minor details; because there is no lofty and far-reaching aspiration, he brings misfortune upon himself. The line statement for the second line says: In traveling, he has entered a lodging, is carrying his provisions, and has obtained a loyal servant. The image commentary says: Obtaining a loyal servant, there is ultimately no error. - During the time of traveling, each line takes the line immediately above it as the lodging, the place to stay, and the nest. Yin lines are suitable to rely on yang lines, and yang lines are suitable to rely on yin lines. Now, the second line, being a yin and flexible line in the center and in the proper position, follows the yang strength of the third line, thus called "ji ci" - entering the lodging; it is a yin line in a yin position and within the mountain structure, thus called "huai qi zi" - carrying provisions; below is the first line, who is occupied with trivial and mean matters, but has no double-mindedness towards me, thus called "de tóng pú zhēn" - obtaining a loyal servant. Entering the lodging and carrying provisions belong to external circumstances, while obtaining a loyal servant comes from internal virtue. With such virtue, it can be said that "traveling with firm virtue brings good fortune," thus there is ultimately no error.

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。三以四為其次，而以陽遇陽，又屬離體，故焚其次而亦可傷矣。又復過剛不中，處此旅時，猶不知所以善與其下，致使童僕離心遠去，此豈人之罪也哉。

The third line statement says: In a journey, one burns one's lodging and loses the servant, and even maintaining the correct position brings danger. The Small Image Commentary says: Burning the lodging in a journey is already a serious injury; using a detached attitude toward subordinates, by principle, leads to losing them. Zhixu explains: The third line takes the fourth line as its lodging, but a yang line meets another yang line, and they are incompatible. Moreover, the fourth line belongs to the upper trigram, which is fire, so the lodging is burned and oneself is seriously injured. It is also overly strong and not centered. In a situation of being away from home, it does not know how to properly treat subordinates, causing the servant to become disloyal and leave. Can this be blamed on others?

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。君子行役，志元不在資斧。九四近附六五，聊可處矣。以陽居陰，陰為資斧，猶云資糧，可以致用，故名資斧。然五方在旅，不能即大用我以行其志，故雖獲於處，而猶未得位也；既未得位，故雖得其資斧，而於行道之心仍未快也。

The fourth line statement says: On a journey, there is a place to rest, and one has money and an axe, yet my heart is not at ease. The Small Image Commentary says: Being in a place during a journey means not yet having the proper position; having money and an axe, yet the heart is still not at ease. —— Zhixu explains: A gentleman going out to serve, his original aspiration is not about money. (The original text had '本' for '志本,' but it is recorded as '元' here.) The fourth line is close to the fifth line and relies on it, thuswith difficulty having a place to rest. It is a yang line in a yin position, and yin is '资斧,' meaning money and supplies that can be used, hence called '资斧.' However, the fifth line itself is also in a journey, and cannot immediately employ me to realize my aspirations. Therefore, although there is a place to rest, the proper position has not yet been attained; since not in the proper position, even with money and an axe, it is still not satisfying for the aspiration of practicing the Way.

六五：射雉一矢亡，終以譽命。象曰：終以譽命，上逮也。此正所謂柔得中乎外而順乎剛者也。虛心以招天下之賢以濟吾旅，如射雉者，雖或亡其一矢，終必得雉，故人譽之，天命之矣。蓋以人合天，天必祐之，名為上逮。

The line statement of the fifth line says: "Shoot a wild chicken, losing one arrow, but ultimately gaining honor and a title." The Small Image Commentary says: "Ultimately gaining honor and a title is to reach up and connect with Heaven." Zhixu explains: This is precisely the line referred to in the Commentary on the Judgment as "the flexible element occupies the center in the outer position and is in harmony with the strong." It is like a person who sincerely invites talented people from all over the world to help him in his difficult situation. Just as the person who shoots the wild chicken, although he loses one arrow, eventually hits the chicken, so people give him honor, and Heaven gives him a title. Because when human affairs align with the will of Heaven, Heaven certainly protects him. This is called "shang dai" — reaching up and connecting with Heaven.

上九：鳥焚其巢，旅人先笑後號啕，喪牛于易，凶。象曰：以旅在上，其義焚也；喪牛于易，終莫之聞也。處旅莫尚於柔，今以剛不中正而在離極，更無覆護之者，如鳥焚其巢矣。先則以處高為樂故笑，後則以焚巢無歸故號啕。離本有牝牛之德，乃以任剛傲慢，不覺喪之，凶何如哉。然巢之焚，由其以旅在上，乃是高亢加人，故義能招之，豈可歸咎於命數；牛之喪，由其不知內省，驕矜自是，故禍生於所忽，而終莫之聞，豈可怨尤於他人。

The statement for the top line says: A bird's nest is burned by fire; a traveler first laughs, then bursts into loud weeping; a cow is lost in a distant town, which is ominous. The Small Image Commentary says: To be in a state of wandering and hardship while occupying the highest position, by nature it is subject to being burned; a cow is lost in a distant town, ultimately no one will tell him. - Zhixu's explanation: In a state of wandering and hardship, the most important thing is to be gentle. Now the top line is strong and yang, not centered or upright, and is located at the extreme position of the fire trigram. There is no one above to protect it, just like a bird's nest being burned by fire. At first, because it is in a high position, it feels confident and thus laughs; later, because the nest is burned and it has no home, it bursts into loud weeping. The fire trigram originally contains the virtue of a mother cow, which is gentle and submissive. However, it acts stubbornly and strongly, and is arrogant towards others, gradually losing this gentle virtue. Is there anything more ominous than this? However, the nest being burned is due to the fact that it is in a state of wandering and hardship while occupying the highest position. This is lofty and domineering, naturally leading to this result, so how can it be blamed on fate? The cow being lost is due to the fact that it does not reflect and is arrogant and self-satisfied. The disaster arises from the place it overlooks, so ultimately no one is willing to tell him, so how can he blame others?

（巽下　巽上）巽：小亨，利有攸往，利見大人。善處旅者，無入而不自得，不巽則無以自容矣。巽以一陰入於二陽之下，陰有能而順乎陽以致用，故小亨而利有攸往、利見大人也。觀心釋者：增上定學，宜順於實慧以見理。

The lower trigram is Xun and the upper trigram is also Xun. The Hexagram Statement of Xun says: There is slight success, it is appropriate to go somewhere, and it is appropriate to meet a great person of virtue. - Zhixu's explanation: A person who is good at dealing with travel can find joy wherever they go; however, if they are not gentle and compliant, they will have nowhere to rest. The Hexagram Xun is a yao of yin entering beneath two yao of yang. Although yin has ability, it functions by being compliant with yang, hence it is "small success" and "favorable to going somewhere" and "favorable to meeting a great person." - Further understood from the perspective of observing the mind: This corresponds to the "practice of concentration" among the three studies, and one should be compliant with true wisdom in order to see the nature.

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。君子之在旅也，得乎丘民而為天子，民有能而順乎君，君則殷勤鄭重，申吾命以撫綏之。蓋由剛巽乎中正之德，故其志得行，故柔皆順之也。剛不中正，則不足以服柔；柔不順剛，則亦不得小亨矣。利有攸往，利見大人，正所以成其小亨；不往不見，何以得亨也哉。象曰：隨風巽。君子以申命行事。風必相隨繼至，乃可以鼓萬物；君子必申明其命，篤行其事，乃可以感萬民，故曰君子之德風。

The Commentary on the Judgment says: Two Xun trigrams stacked together are used to repeatedly explain and clarify the government's decrees. Yang strength smoothly enters the position of uprightness and correctness, thus enabling the mind and will to be carried out; Yin flexibility all submit to Yang strength, so there is a small degree of success, it is favorable to go forward, and favorable to see a great person. -- Zhixu's explanation: When a gentleman is still in a state of wandering, as the Book of Mencius says, he can become the Son of Heaven if he gains the support of the people. When the people are capable and submit to the ruler, the ruler then earnestly and repeatedly explains his decrees to comfort them. This is entirely due to Yang strength's ability to smoothly enter the virtue of uprightness and correctness, thus enabling the mind and will to be carried out, and Yin flexibility then submits to it. If Yang strength is not upright and correct, it will not be sufficient to win the hearts of Yin flexibility; if Yin flexibility does not submit to Yang strength, it will not obtain this small success. "It is favorable to go forward" and "favorable to see a great person" are precisely for achieving this small success; without going forward or seeing a great person, how can one obtain success? The Great Image says: Wind follows wind, this is the Xun hexagram; the gentleman takes this as a model, explaining and clarifying decrees and earnestly carrying out affairs. -- Wind must follow wind continuously to move all things; a gentleman must repeatedly explain decrees and earnestly carry out affairs to move the people, thus the Analects say "The virtue of the gentleman is like wind" -- the virtue of the gentleman is like wind.

初六：進退，利武人之貞。象曰：進退，志疑也；利武人之貞，志治也。初六，巽之主也。巽主於入，而陰柔每患多疑，故或進而且退。夫天下事本無可疑，特其志自疑耳；決之以武人之貞，則志治而天下事不難治矣。此所云武人之貞，即彖所云有攸往而見大人者也。

The line statement for the first line says: Sometimes advancing, sometimes retreating; it is appropriate to have the constancy of a warrior. The Small Image Commentary says: Advancing and retreating uncertainly indicates hesitation in the mind; appropriateness of the constancy of a warrior is to regulate the mind. - Zhixu's explanation: The first line is the main line of the Xun hexagram. The nature of Xun is to 'enter,' but the flaw of yin softness is always suspicion, hence advancing and then retreating. Originally, there is nothing to doubt in the world, but it is only the mind that hesitates. Using the decisive constancy of a warrior to decide, once the mind is regulated, the affairs of the world will not be difficult to manage. Here, 'the constancy of a warrior' refers to the meaning of 'having a direction to go' and 'meeting a great person' as mentioned in the Commentary on the Judgment.

九二：巽在床下，用史巫紛若，吉，無咎。象曰：紛若之吉，得中也。九五陽剛中正，為巽之主，如坐床上，則九二巽德之臣，固宜在床下矣。然以剛中得初六之順，未免有僭竊之嫌，故必用史以紀吾所行，用巫以達吾誠悃，紛若不敢稍疏，乃得中而吉無咎也。

The line statement for the second line says: Humble to the bottom of the bed; urgently summoning historians and diviners to convey sincerity, it is auspicious and without fault. The small image commentary says: Urgently conveying sincerity and achieving auspiciousness is because it is in the central position. - Zhixu's explanation: The nine in the fifth line is a strong yang that is upright and central, being the main line of the Xun hexagram, like sitting on the bed. Therefore, the nine in the second line, a minister with the virtue of Xun's flexibility and compliance, naturally should be beneath the bed. However, since it is a strong yang in the central position and gains the compliance of the initial six, it may be suspected of overstepping its authority. Therefore, it must use historians to record its actions and diviners to convey its sincerity, acting diligently without any negligence, thus conforming to the middle path and being auspicious without fault.

九三：頻巽，吝。象曰：頻巽之吝，志窮也。以剛居剛，非能巽者，勉強學巽，時或失之。蓋志窮則不止於志疑，疑可治而窮則吝矣。六四：悔亡，田獲三品。象曰：田獲三品，有功也。陰柔得正，為巽之主，順乎九五陽剛中正之君，此休休有容之大臣，天下賢才皆樂為用者也，故如田獲三品而有功。三品者，除九五君位，餘三陽皆受其羅網矣。

The third line statement says: To comply repeatedly, there is shame and regret. The Small Image Commentary says: To comply repeatedly and feel ashamed and regretful, indicates that one's will has reached its limit. - Zhixu's explanation: The third line, with a yang line in a yang position, is not naturally inclined to be flexible and compliant. It is forced to be compliant, and often fails. The state of 'exhaustion' of the third line is more advanced than the 'doubt' of the first line: doubt can still be corrected, but exhaustion leads only to shame and regret. The fourth line statement says: Regret disappears, and hunting yields three types of game. The Image Commentary says: Hunting and obtaining three types of game indicates merit. - The fourth line, with a yin line in a proper position, is the main line of the Xun hexagram. It complies with the yang and upright ruler, the fifth line, which is exactly the kind of broad-minded and capable minister described in the Book of Documents, Qin Shi. All the virtuous talents in the world are willing to be used by him, hence the merit of hunting and obtaining three types of game. The term 'three types' refers to the fact that, besides the fifth line, which is the ruler's position, the other three yang lines have all fallen into his net.

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。雖有其德，苟無其位，則不敢變更；雖有其位，苟無其德，則不能變更。九五蓋德位相稱者也，故得其巽之貞，而亦吉，亦悔亡，亦無不利。然事既變更，則是無初；變更得正，所以有終。又必丁寧於未更三日之先，且豫揆度於既更三日之後，則吉也。盤庚以之。

The line statement of the fifth line says: If one maintains correctness, it is auspicious; regret disappears and nothing is unfavorable; the beginning is not smooth but the end is good; three days before change, one should repeatedly warn and advise; three days after change, one should again examine and consider, which is auspicious. The small image commentary says: The auspiciousness of the nine in the fifth line is because it is in the correct position and in the center. —— Zhixu explains: A person may have the virtue, but without the position, he dares not make a change; a person may have the position, but without the virtue, he cannot make a change. The nine in the fifth line is a person whose virtue and position are in harmony, thus he attains the correct position of Xun, hence auspiciousness, hence disappearance of regret, hence nothing is unfavorable. However, since the change has already taken place, the old situation is gone, which is 'no beginning'; the change is correct, hence 'a good end'. Moreover, one must repeatedly warn and advise three days before the change, and again examine and consider three days after the change, thus it is auspicious. The migration of Pan Geng of the Shang dynasty used exactly this method.

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。以陽剛居卦上，舉凡九五九二之能巽者，皆在我床下矣，而我方上窮而不知。故初六六四之資斧，皆為二五所用，而不為我用。其凶也，是其正也，何所逃乎。佛法釋六爻者：初是世間事禪，有進有退；二是空慧，宜史巫以通實相；三是乾慧，不能固守；四是出世間禪，多諸功德；五是中道正慧，接別入圓，故無初有終；上是邪慧，滅絕功德。

The line statement of the top line says: Humble to the very bottom of the bed, yet losing one's belongings and axe, even upholding the right path brings misfortune. The small image commentary says: Wind is beneath the bed, indicating being at the very top and reaching the extreme; losing one's belongings and axe is precisely where misfortune arises. —— Zhixu explains: The top line, being a yang line, is located at the top of the hexagram. All the yao such as nine five and nine two, which are flexible and yielding, appear to be beneath its bed. It is in an extreme position yet is unaware of it. Therefore, the two 'belongings and axes' of the initial line and the fourth line are taken by nine two and nine five, leaving nothing for it. Its misfortune is self-inflicted, where can it run? —— Then he connects each line with Buddhist teachings: The first line is worldly phenomena and meditation, with progress and retreat; the second line is the wisdom of seeing emptiness, which should be realized through the power of historians and shamans to understand reality; the third line is 'dry wisdom' (wisdom not yet nourished by the water of meditation), which is not firm; the fourth line is meditation beyond the world, possessing all kinds of virtues; the fifth line is the middle way wisdom, which can lead those from the 'special teaching' into the 'perfect teaching' (the four teachings of Tiantai school are: store, common, special, and perfect; the perfect teaching is the most complete and ultimate). Therefore, it is said 'no beginning, but has an end'; the top line is wrong wisdom, which extinguishes all virtues.

（兌下　兌上）兌：亨，利貞。入則自得，自得則說；自得則人亦得之，人得之則人亦說之矣，說安得不亨哉。然說之不以正，君子不說，故利貞焉。書云：無拂民以從己之慾，罔違道以千百姓之譽。彖曰：兌，說也。剛中而柔外，說以利貞，是以順乎天而應乎人。說以先民，民忘其勞；說以犯難，民忘其死。說之大，民勸矣哉。剛中則無情慾偏倚之私，柔外則無暴戾粗浮之氣，此說之至正，天地同此一德者也。以此德而先民，民自忘勞；以此德而犯難，民自忘死。即此是說之大，民自勸而胥化於善，非以我勸民也。

The lower trigram is Dui and the upper trigram is also Dui. The Hexagram Statement of Dui says: "Smooth, favorable to holding to the correct path." —— Zhixu's explanation: The previous trigram discussed "entering." If one enters with the virtue of Xun (wind), one can find joy in oneself, and when one finds joy in oneself, others also find joy. When others find joy, how could there not be smoothness? However, if the joy is not in accordance with the correct path, the gentleman would not be joyful. Therefore, the Hexagram Statement adds the phrase "favorable to holding to the correct path." The Classic of Documents, Great Yu's Mandate, says: Do not follow your own desires by violating the people's will, nor seek the people's praise by violating the correct path. (The original text of these two sentences in the source differs slightly from the current version of the Classic of Documents, with the character "gān" written as "qiān," which is recorded here as is.) The Commentary on the Judgment says: Dui means joy. Yang strength is in the center while Yin softness is on the outside, joyful and in accordance with the correct path. Therefore, it follows the will of Heaven above and responds to the hearts of people below. Using the way of joy to lead the people, the people forget their toil; using the way of joy to face hardship, the people forget life and death. The power of joy is indeed great, and the people naturally encourage each other. —— Zhixu's explanation: Yang strength in the center means there is no flaw of emotional desire or partiality; Yin softness on the outside means there is no harshness or coarseness. This is the most pure joy, and this is the virtue shared by heaven and earth. Carrying this virtue ahead of the people, the people naturally forget their toil; facing hardship with this virtue, the people naturally forget life and death. This is the great power of joy — the people encourage each other naturally and all turn to goodness, not because I am urging them.

象曰：麗澤兌。君子以朋友講習。澤相麗則不枯竭，學有朋則不孤陋。以文會友，講也；以友輔仁，習也。講而不習則罔，習而不講則殆。講則有言不背於無言，習則無言證契於有言；又講則即無言為有言，習則即有言成無言矣。

The Great Image Commentary says: Two lakes connected together, this is the Dui hexagram; the gentleman takes this as a model, and with friends discusses and practices learning. —— Zhixu's explanation: Two water lakes connected together will not dry up, and studying with friends will not lead to narrow-mindedness. Zengzi said "using literature to meet friends," which is "talking"; "using friends to assist in benevolence," which is "practicing." Confucius said "learning without thinking leads to confusion, thinking without learning leads to danger," here it is used to mean: only talking without practicing leads to confusion and no attainment, only practicing without talking leads to doubt and anxiety. Talking is to make spoken words not contradict the unspoken essence; practicing is to make the unspoken realization conform to spoken words. Going further, talking is to treat "no words" as "words" in setting up expressions; practicing is to transform "words" into "no words" in experiencing realization.

初九：和兌，吉。象曰：和兌之吉，行未疑也。剛正無應，和而不同，得兌之貞者也，無私故未有疑。九二：孚兌，吉，悔亡。象曰：孚兌之吉，信志也。剛中則誠內形外，自信其志，亦足以取信於天下矣。六三：來兌，凶。象曰：來兌之凶，位不當也。六三為兌之主，何以凶哉？乾得坤之上爻而為兌，以陽為體，以陰為用者也。若內無其體，徒欲外襲其用以來取悅於人，則亂義必矣，君子所以惡夫侒者。

The line statement for the initial line says: "By harmonious and pleasant interaction, it is auspicious." The Small Image Commentary says: "Harmonious and pleasant interaction is auspicious because there is nothing questionable in the action." - Zhixu's explanation: The initial line is yang and strong, upright, and has no corresponding line above it. This is exactly what the Analects refers to as "harmonious but not the same," which corresponds to the correct position of the Dui trigram. Because the mind is free of private interests, the action has nothing questionable. The line statement for the second line says: "By sincere and pleasant interaction, it is auspicious, and regret disappears." The Image Commentary says: "Sincere and pleasant interaction is auspicious because the mind is trustworthy." - The second line is yang and strong, located in the center, so sincerity naturally manifests externally. If one is confident in one's own mind, it is sufficient to gain trust from the world. The line statement for the third line says: "Running to please others, it is dangerous." The Image Commentary says: "Running to please others is dangerous because the position is inappropriate." - Zhixu's explanation: The third line is the main line of the lower trigram Dui. Why is it dangerous then? Because Dui is formed by changing the top line of Qian to the top line of Kun. It is based on yang strength and functions through yin softness. If there is no such yang strength internally, but one only wants to imitate the yin softness externally, running to please others, it will inevitably damage righteousness. This is exactly why the gentleman detests flattery. (The original text used the character "neng" but it is now transcribed as "ren".)

九四：商兌未寧，介疾有喜。象曰：九四之喜，有慶也。兌不可以不利貞也。三之來兌，何足戀惜，乃不忍絕而商之，心必未寧。惟介然自斷，速疾勿遲，則有喜矣。大臣不為諂媚所惑，天下且受其慶，不止一身有喜而已。

The statement of the fourth line says: After deliberating whether to be pleased, there is inner unease; by decisively cutting off this flaw, there will be joy. The Small Image Commentary says: The joy of the fourth line is a joyful event. —— Zhixu explains: Joy should not be contrary to the right path. The sixth line comes to flatter, so what is there to be attached to? However, the fourth line is reluctant to cut off this, still hesitating and weighing things, so naturally there is inner unease. Only by being upright and decisively making a decision, cutting off the matter swiftly without delay, can there be joy. A minister not being misled by flattery brings joy to the whole world, not just to himself.

九五：孚于剝，有厲。象曰：孚于剝，位正當也。陽剛中正，誠內形外之至者也，故不惟可孚於君子，亦可孚于剝正之小人，使彼改惡從善，反邪歸正，而有厲焉。蓋既有其德，又有其位，故化道如此之盛耳。上六：引兌。象曰：上六引兌，未光也。上六亦為兌主，然既無其體，惟思以悅引人，則心事亦曖昧矣。三欲來四，上欲引五，其情態同，而三不當位故凶，上猶得正故不言凶。

The line statement of the fifth line says: Even those who have deviated from the right path can be moved by sincerity, but there is danger. The small image commentary says: One can gain trust from those who have deviated because its position is properly aligned. —— Zhixu explains: The fifth line is yang and upright, representing a person whose inner sincerity is fully expressed. Therefore, not only can he gain trust from the virtuous, but even those who have deviated from the right path can be trusted, leading them to change their ways and return to the right path. However, there is inherent danger that needs to be cautious of. Because he possesses this virtue and holds this position, the way of influencing others is so powerful. The line statement of the top sixth line says: Drawing others to mutual delight. The image commentary says: The top sixth line drawing others to delight is not yet fully developed. —— The top sixth line is also the main line of the Dui hexagram, but since it lacks the essential yang nature, it only seeks to please others through flattery, making its intentions ambiguous. The sixth line in the third position wants to flatter the fourth line, and the top sixth line wants to attract the fifth line; both have similar attitudes. However, the sixth line in the third position is in an inappropriate position, hence it is dangerous, while the top sixth line, though a yin line in a yin position, is still considered upright, so the line statement does not mention danger.

（坎下　巽上）渙：亨，王假有廟，利涉大川，利貞。悅而後散之，謂公其悅於天下，而不獨樂其樂，故亨也。既能與民同樂，則上可以悅祖考，故王假有廟；遠可以悅四夷，故利涉大川。而悅不可以不正也，故誡之以利貞。

The hexagram of Huan is composed of the lower trigram Kan (Water) and the upper trigram Xun (Wind). The hexagram statement says: "It is smooth; the king comes to the ancestral temple, it is advantageous to cross a great river, it is advantageous to maintain uprightness." Zhi Xu explains: The upper trigram represents joy, and after joy comes dispersion, meaning that one should share one's joy with the people rather than keeping it for oneself, hence the smoothness. Since one can share joy with the people, going upward can bring joy to the ancestors, hence "the king comes to the ancestral temple." Going outward can bring joy to the four directions and the various tribes, hence "it is advantageous to cross a great river." Joy should not be without uprightness, so the hexagram statement uses "advantageous to maintain uprightness" as a warning.

彖曰：渙，亨，剛來而不窮，柔得位乎外而上同。王假有廟，王乃在中也；利涉大川，乘木有功也。九二剛來而不窮，六四柔得位乎外而上順於九五，此能擴充兌卦剛中柔外之德，而渙其悅於天下者也，安得不亨。又九五居上卦之中，此王假有廟以悅祖考之象；乘巽木而涉坎水，此遠悅四夷決定有功之象，而貞在其中矣。

The Commentary on the Judgment says: The Hexagram of Dispersing is smooth because the yang is coming forward and not exhausted, and the yin is in the outer trigram in the correct position and moves upward to harmonize with nine five. The king comes to the ancestral temple, indicating the king is in the central position; it is appropriate to cross a great river, indicating riding on a boat made of wood and achieving success. - Zhixu explains: Nine two, this yang comes forward and occupies the central position in the lower trigram without being exhausted, and six four, this yin is in the correct position in the outer trigram and moves upward to obey nine five. This is precisely expanding the virtue of "yang in the center and yin outside" of the trigram Dui, spreading this joy throughout the world, how could it not be smooth? Moreover, nine five is in the central position of the upper trigram, which is the image of the king coming to the ancestral temple to please the ancestors; riding on the wooden boat of the upper trigram Xun across the water of the lower trigram Kan, this is the image of pleasing distant tribes and certainly achieving success - and "zheng" is included within this.

象曰：風行水上，渙。先王以享于帝立廟。風行水上，不勞力而波濤普遍。先王享帝以事天，立廟以事先，盡其一念誠孝，即足以感通天下，恩波亦無不遍矣。故曰明乎郊社之禮、禘嘗之義，治國其如視諸掌乎。

The Great Image Commentary says: Wind blowing across the surface of water, this is the Hexagram of Dispersing; the former kings took inspiration from this, offering sacrifices to the Supreme Deity and establishing ancestral temples. —— Zhixu's explanation: Wind blowing on water does not require much effort, yet waves spread widely. The former kings offered sacrifices to the Supreme Deity to serve Heaven, and established ancestral temples to serve ancestors. As long as one fully expresses the sincere reverence and filial piety in one's heart, it is sufficient to communicate with the world, and the waves of grace will not fail to reach everywhere. Therefore, the Doctrine of the Mean says: Understanding the rites of the grand sacrifices and the rites of the ancestral offerings, governing the state is as easy as looking at one's own palm.

初六：用拯，馬壯吉。象曰：初六之吉，順也。初居坎下，受四之風而用拯，拯則出水而登陸矣。坎於馬為美脊，今初六順於九二，故為馬壯而吉。九二：渙奔其杌，悔亡。象曰：渙奔其杌，得願也。此正彖傳所謂剛來而不窮者也。當渙時而來奔據於杌，卓然安處中流，得其自悅悅他之願，故悔亡。

The line statement of the first line says: By exerting effort to save, if the horse is strong, it is auspicious. The Small Image Commentary says: The auspiciousness of the first line is because of its flexibility and obedience. -- Zhixu's explanation: The first line is at the very bottom of the lower trigram Kan, and is lifted out of the water by the wind from the sixth line. Once lifted out, it reaches the land. The Sayings on the Trigrams say that Kan is represented by a horse with a strong back; now the first line obeys the ninth line in the second position, so it is represented by a strong horse and is auspicious. The line statement of the second line says: In a time of dispersion, rushing toward the wooden post, regret disappears. The Image Commentary says: Rushing toward the wooden post, is fulfilling one's wish. -- This is exactly what the Commentary on the Judgment refers to as 'a strong line that does not reach its limit'. When in a time of dispersion, it rushes forward to occupy the wooden post, standing firm and stable in the current, fulfilling its own joy and also the joy of others, so regret disappears.

六三：渙其躬，無悔。象曰：渙其躬，志在外也。陰居坎體之上，六四上同上九之風而渙之，舉體散作波濤以潤於物，志在外而不在躬，故無悔也。六四：渙其群，元吉，渙有丘，匪夷所思。象曰：渙其群無吉，光大也。此正彖所謂柔得位乎外而上同者也。陰柔得正，為巽之主，上同九五，下無應與，盡渙其群以合於大公。此則天下一家，萬物一體，名雖為渙，而實乃有丘矣。聖人無己，無所不己，光明正大之道，豈平常思慮所能及哉。

The third line statement says: To scatter one's own self, there is no regret. The Small Image Commentary says: To scatter one's own self, is to have one's mind outside the self. —— Zhixu explains: The sixth line in the third position, being a yin line, is located at the top of the Kan trigram. The sixth line in the fourth position moves upward to harmonize with the nine at the top, which represents wind, and thus blows it away. As a result, its entire body becomes waves that nourish all things. Its mind is in the world and not in itself, hence there is no regret. The fourth line statement says: To scatter one's own group, great good fortune; after dispersion, it becomes a hill and mountain, something not commonly thought of by ordinary people. The Small Image Commentary says: To scatter one's group and achieve great good fortune, is because of uprightness. —— This is exactly the line mentioned in the Commentary on the Judgment, "a yin line in the outer position and harmonizing with above." It is a yin line that is properly positioned and upright. It is the main line of the upper trigram Xun. It moves upward to harmonize with the nine in the fifth position, and downward it has no corresponding private group. It completely disperses its small group and returns to great publicness. In this way, the world becomes one family, and all things become one body. In name it is called "Huan" (dispersion), but in reality it has formed a hill and mountain. The sage has no private self, so there is no place that is not himself. This way of uprightness, how could it be thought of by ordinary minds?

九五：渙汗其大號，渙王居，無咎。象曰：王居無咎，正位也。發大號以與民同悅，如汗之發於中而浹於四體。蓋四之渙群，由五為王而居於正位，四乃得上同之。是故大號如汗渙於外，王居正位常在中，故無咎也。

The fifth line statement says: Like perspiration, spreading out a great decree, dispersing the accumulated wealth of the sovereign, there is no fault. The small image commentary says: The sovereign occupies his position without fault because he is in the upright position. - Zhixu's explanation: Issuing a great decree to bring joy to the people is like perspiration arising from within and spreading throughout the limbs. The sixth line is able to disperse its followers because the ninth line, as sovereign, is in the upright position. Therefore, the great decree spreads outward like perspiration, while the sovereign remains in the upright position, constantly maintaining the center, hence there is no fault.

上九：渙其血去逖出，無咎。象曰：渙其血，遠害也。血者，坎之象；逖者，遠也。人有大患，為其有身，常情執之，保為己躬；正理觀之，乃膿血聚，毒害本耳。上九用六四之風，以渙六三之躬，六三可謂忘身為國，故志在外而無悔。然非上九為其遠害，則六三何能興利乎。

The line statement of Upper Nine says: Remove the bloodshed calamity, escape far away, without fault. The Small Image Commentary says: Removing the bloodshed is to distance oneself from calamity. - Zhixu's explanation: "Blood" represents the image of the Kan hexagram, "逖" means far. The Tao Te Ching says that the reason people have great troubles is because of this body; ordinary people cling to their attachments and regard it as their own body to maintain; but from the correct perspective, it is merely a gathering of pus and blood, the root of all poisons. Upper Nine uses the wind of Six Four to scatter the body of Six Three; Six Three can be said to have forgotten itself and served the country, so its mind is outside and there is no regret. However, if it were not for Upper Nine removing calamity, how could Six Three bring about benefit?

合六爻言之：九二如賢良民牧，承流宣化；六四如名世大臣，至公無私；九五如治世聖王，與民同樂；上九如保傅司徒，教民除害。初因此而出險，既拔苦必得樂，故吉；三因此而忘我，既遠害必興利，故無悔也。

When considering the six lines together: Nine in the Second is like a virtuous local official who carries out the government's orders and promotes moral teachings; Six in the Fourth is like a renowned minister who is extremely impartial and free from personal bias; Nine in the Fifth is like a sage king who shares joy with the people; Nine at the Top is like officials such as the Grand Guardian, the Grand Tutor, and the Minister of Works, who educate the people and eliminate evils. Therefore, Six at the Beginning escapes danger; since the hardship has been removed, joy is certain, hence it is auspicious. Six in the Third thus forgets self-interest; since it has distanced itself from harm, benefit is sure to arise, hence there is no regret.

（兌下　坎上）節：亨，苦節不可貞。水以風而渙，以澤而節。節則不潰不涸，而可以常潤，故亨。夫過於渙必竭，故受之以節；然過於節則苦，又豈可常守乎。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。得中則不苦，苦則窮，窮則不可以處常；不苦則說，說則並可以行險。惟節而當位，斯為中正；惟中正故通而不窮。天有四時，王有制度，皆所謂中正以通者也。

The lower trigram is Dui (Lake) and the upper trigram is Kan (Water), forming the Hexagram of Restraint. The Hexagram Statement says: "It is smooth; but a harsh restraint cannot be maintained for long." Zhu Xiu explains: Water meets wind and disperses, but meets marsh and is restrained. With restraint, it does not overflow or dry up, thus being able to sustain for a long time and hence being smooth. Excessive dispersion will surely lead to exhaustion, so after the Hexagram of Dispersal comes the Hexagram of Restraint. However, excessive restraint becomes bitter, and how can it be maintained for long? The Commentary on the Judgment says: The Hexagram of Restraint is smooth because there is a balance of yin and yang, and the yang lines are in the central position. A harsh restraint cannot be maintained for long because it has reached its limit. Joyful engagement in a dangerous path, being in the correct position with restraint, being in the central position and upright, thus achieving smoothness. Heaven and Earth have limits, and the four seasons are formed. Using regulations to impose restraint, it does not damage goods or harm the people. Zhu Xiu explains: To be in the middle path is not bitter; bitterness means reaching the limit, and reaching the limit cannot be a constant way. Not bitter brings joy, and joy allows one to walk even dangerous paths. Only restraint that is in the correct position is considered upright and proper; only upright and proper leads to smoothness without exhaustion. Heaven has the four seasons, and the sovereign has regulations, which are examples of "upright and proper leading to smoothness" as stated in the Commentary on the Judgment.

象曰：澤上有水，節。君子以制數度議德行。若冕旒，若宗廟，若樂舞，若階陛，若蓍龜，若爵祿等，皆有其數以為度，制使各得其節，則無過與不及，而不奢不儉；若見君，若事親，若接賓，若居喪等，皆根乎德以成行，議使各當其節，則無過與不及，而可繼可傳。如澤節水，稱其大小淺深，要使不潰不涸而已。

The Great Image Commentary says: A marsh with water above it, this is the Hexagram of Moderation; the gentleman takes this as a model, establishing various measures and standards, evaluating the proper degree of virtue. —— Zhixu's explanation: Like the hanging beads on the crown, the scale of ancestral temples, the formation of ceremonial dances, the levels of steps, the use of yarrow stalks and tortoise shells, the distinctions in rank and salary, all have fixed numbers as standards, established so that each is in proper measure, neither excessive nor deficient, thus neither extravagant nor stingy; also like paying homage to the sovereign, serving one's parents, receiving guests, and observing mourning rites, all rooted in inner virtue and forming actions, evaluated so that each is in proper measure, neither excessive nor deficient, thus capable of being sustained and passed down. This is like a marsh setting a measure for water, weighing its size and depth, in the end ensuring that it neither overflows nor dries up.

初九：不出戶庭，無咎。象曰：不出戶庭，知通塞也。節之義亦多矣：或時節，或裁節，或品節，或名節，或撙節，或符節，或節制，或節文，或節限，或節操。今且以時節言之：剛正而居下位，九二塞於其前，故順時而止，不出戶庭；既知裁節，則品節名節皆善矣。復以節制言之：上應六四，水積尚淺，故宜塞使不流也。

The line statement for the first line says: Not stepping out of the inner courtyard, there is no fault. The small image commentary says: Not stepping out of the door and courtyard, is understanding when to be open and when to be closed. Zhu Xi explains: The character "jie" (节) has many meanings: sometimes it refers to seasonal periods, sometimes to cutting off or deciding, sometimes to classification or rank, sometimes to moral integrity, sometimes to restraint and frugality, sometimes to symbols or credentials, sometimes to regulation and restraint, sometimes to etiquette and refinement, sometimes to limits, and sometimes to personal conduct. Here, let us take the meaning of seasonal periods: The first line is yang and upright, and is in the lower position. The second line blocks it ahead, so it follows the trend and stops, not stepping out of the inner courtyard. Since it understands cutting off, then the classification of rank and moral integrity can also be maintained. Taking the regulation of water flow as an example: The first line corresponds to the fourth line, which is yin and has not yet accumulated much water, so it should be blocked to prevent it from flowing out.

九二：不出門庭，凶。象曰：不出門庭凶，失時極也。若以時節言之：既在可為之位，又有剛中之德，六三已闢其門，而乃上無應與，固守小節，豈非大失。復以節制言之：上對九五，水積漸深，便宜通之使流，鬍鬚阻塞以致洪泛，豈非失時之極。

The line statement for the second line says: Not leaving the courtyard gate, calamity. The Small Image Commentary says: Not going out of the courtyard gate and suffering calamity, is missing the opportunity to the extreme. Zhu Xiu explains: First, taking the seasonal timing into account: The second line is in a position where it can act, and has the virtue of a strong yang in the center. The sixth line three has already opened the door for it, yet it stubbornly remains in place without a corresponding line above, thus clinging to minor details without moving. Is this not a great mistake? Furthermore, taking the control of water into account: The second line above the fifth line nine, the water has gradually accumulated, and it should be guided to flow away, why block it and cause floods? Is this not missing the opportunity to the extreme?

六三：不節若，則嗟若，無咎。象曰：不節之嗟，又誰咎也。若以時節言之：陰不中正，居下之上，又為悅主，故始則恣情適意而不知節若，後則憂患洊至而徒有嗟若，自取其咎，無可以咎誰也。復以節制言之：上對上六，水已氾濫，而澤口不能節之，徒有嗟若而已，將誰咎乎。

The third line statement says: Without restraint, one can only sigh; there is no one else to blame. The Small Image Commentary says: Sighs caused by lack of restraint, who can be blamed? Zhixu explains: First, taking the seasonal timing into account: the third line, being a yin line, is not central or upright, and is located at the top of the lower trigram, which is the main line of the trigram Dui (Joy). Therefore, at first, it indulges in desires and enjoys itself without restraint, but later, continuous troubles arise, leaving only sighs; the calamity is self-inflicted, so no one else can be blamed. Furthermore, taking the control of water into account: the third line faces the sixth line at the top, and the water has already overflowed, yet the mouth of the marsh cannot restrain it, so one can only sigh, and who else can be blamed?

六四：安節，亨。象曰：安節之亨，承上道也。若以時節言之：柔而得正，居大臣位以承聖君，故為安節，所謂太平宰相也。復以節制言之：下應初九，塞而不流，任九五上六之波及於物，而我獨享其安，故亨。

The line statement of the fourth line says: Keeping a steady and restrained conduct, there is success. The Small Image Commentary says: The reason for the success of maintaining proper restraint is that it follows the correct path above. —— Zhixu's explanation: First, taking the seasonal timing into account: the fourth line, being yin and flexible, is in the proper position and upright, occupying the position of a minister who supports the wise sovereign, so it is called 'maintaining proper restraint,' which is what people refer to as a peaceful prime minister. Taking the control of water flow as an example: the fourth line responds to the first line, blocking the water so it does not flow out, allowing the waves of the fifth line and the sixth line above to nourish all things, while I alone enjoy peace and quiet, thus achieving success.

九五：甘節吉，往有尚。象曰：甘節之吉，居位中也。陽剛中正，居於尊位，所謂當位以節者也。無過不及，故甘而吉；行之無敝，故往有尚。自居位中，故非失時極之九二所能阻礙。上六：苦節貞凶，悔亡。象曰：苦節貞凶，其道窮也。若以時節言之：純陰而居節之極，固守不通，故其道既窮，雖正亦凶。彼執為正，實非正也，惟悔而改之則不窮，不窮則凶可亡矣。復以節制言之：水以流下為其節操，六三兌口上缺，不能節制，故上六盡其流下之節而不稍留，遂至枯竭而為苦節，故曰其道窮也。

The line statement of the fifth line says: A sweet and moderate restraint is auspicious; proceeding forward will be praised. The Small Image Commentary says: The reason sweet restraint is auspicious is because it is in the central position. —— Zhixu explains: The fifth line is yang and occupies the central position and is in the proper position, which is exactly the line referred to in the Commentary on the Judgment as 'being in the proper position and practicing restraint.' It neither oversteps nor falls short, so restraint is sweet and auspicious; proceeding forward without drawbacks, it will be praised. It is in the central position, so it is not hindered by the 'losing the extreme' of the second line. The line statement of the sixth line at the top says: A bitter and strict restraint, holding on to it is ominous; if there is regret, the ominous outcome is removed. The Small Image Commentary says: A bitter restraint, even though it is holding to the proper position, is ominous because its path has reached its end. —— Zhixu explains: First, taking the seasonal and climatic changes into account: the sixth line at the top is entirely yin and is located at the top of the Hexagram of Restraint. It clings stubbornly without knowing flexibility, so its path has reached its end. Although it is called 'proper,' it is still ominous. It thinks it is holding to the proper position, but in fact it is not proper. Only by regretting and changing can it avoid reaching the end; if it does not reach the end, the ominous outcome can be removed. Taking the restraint of water into account: water's nature is to flow downward, which is its conduct. The upper part of the trigram of Joy (represented by the third line) has a gap, so it cannot restrain the flow. Therefore, the sixth line at the top uses up all the restraint for downward flow, leaving nothing, eventually drying up, resulting in a bitter restraint. Therefore, the Small Image Commentary says 'its path has reached its end.'