The Hexagram of No Unwarranted Expectation

無妄，下震上乾。無妄者，實理自然之謂。震，動也。動以天為無妄，動以人則妄矣。無妄次復。按《序卦》：復則不妄矣，故受之以無妄。復者，反於道也。既復於道，合於正理而無妄矣。無妄所以次復也。

The hexagram Wuwang is composed of the lower trigram Zhen (Thunder) and the upper trigram Qian (Heaven). The term "wuwang" refers to the natural and genuine order of things. Zhen represents movement; acting in accordance with heavenly principles is wuwang, but acting out of personal desires is considered妄. The hexagram Wuwang comes after Fu. According to the "Xu Guashu" it says: once one returns to the right path, there will be no false expectations, hence Wuwang follows Fu. "Fu" means returning to the right path; having already returned to the right path, following the correct principles leads to wuwang. This is why Wuwang comes after Fu.

全彖大亨而利於正，不正則所往不利。蓋正則合於無妄，不正則妄矣。六爻下三爻震體，時當動而動者，故動則應天。初之往吉，二之利往，三曰行人之得，皆動而無妄者也。上三爻乾體，時當靜而靜者，故動則拂天。四之可貞，五之勿樂，上之有眚，皆以不動為無妄者也。乾體非靜。但震動之時已過，則宜順乎天，不必復有所動耳。此六爻之大略也。

The entire hexagram's "Tu Cí" says that great is the passage and favorable for maintaining correctness. If not correct, then going forward is not favorable, because maintaining correctness is in harmony with Wuwang (no false action). Not being correct is to act falsely. Among the six lines, the lower three lines belong to the Zhen (Thunder) trigram, which is appropriate for action, so when they act, they should conform to the way of heaven: the line "Chu Ji" says "going is auspicious," the line "Li You Wang" says "favorable to go somewhere," and the line "Liu San" says "the traveler's gain," all are actions without false action. The upper three lines belong to the Qian (Heaven) trigram, which is appropriate for stillness, so when they act, they go against the way of heaven: the line "Jiu Si" says "maintain correctness," the line "Jiu Wu" says "no medicine" (the original text says "no joy"), and the line "Shang Ji" says "there is a calamity," all are about not acting as the way of Wuwang. The Qian trigram itself is not still, but since the time of shaking has passed, it should follow the way of heaven and not act anymore. This is the general idea of the six lines.

無妄：元亨利貞，其匪正有眚，不利有攸往。無妄，實理自然之謂。《史記》作無所期望而得，亦即自然之意，蓋有所期望皆妄也。天之化育萬物，生生不窮，各正其性命，本無妄也。下震上乾，動與天合，自可大亨，而必利於正固。若有不正即妄也，則有過眚而所往不利矣。吉凶悔吝生乎動，卦以震動為主，故聖人多戒辭。

The hexagram Wuwang means great success and favorable for maintaining correctness; those who do not maintain correctness will encounter calamities and are unfavorable for going forward. "Wuwang" refers to the natural and genuine way of things. The "Records of the Grand Historian" interprets it as "without expecting to gain," which means naturalness—anything that involves expectation is considered false. Heaven nurtures all things, endlessly generating life, enabling each thing to fulfill its proper destiny, and originally there is no falsehood. This hexagram has Zhen below and Qian above, movement harmonizing with Heaven, thus naturally achieving great success. However, it is favorable to maintain correctness; if there is incorrectness, it is false, leading to loss and calamity, and going forward becomes unfavorable. Good and bad fortune, regret, and hardship all arise from movement. Since this hexagram is primarily about Zhen (Thunder), the sages often use admonishing words.

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，天命不祐行矣哉。剛自外來而為主於內，以卦綜言也。大畜艮在外為主，今反為震為主於內，此卦之所以為無妄也。動健以下，一正一反。能如本卦之德動健，剛中而應，則以正合乎天命矣。若其不以正，則私意妄動，必不可行也。

The Commentary on the Judgment says: "Without Pretense" refers to the yang strength coming from outside and becoming the master of the inner trigram. When it moves, it is strong and vigorous; the yang strength is in the center and corresponds with above and below, thus achieving great success while maintaining correctness, which is the command of heaven. Those who do not maintain correctness will suffer misfortune and it is not beneficial to go anywhere. If one acts without pretense yet goes forth, where can one go? If heaven's command does not protect and support, how can one proceed? "Yang coming from outside to become the master within" refers to the reversal of the hexagram: the Great Accumulation hexagram has the mountain trigram outside as the master, but now it is reversed so that the thunder trigram is inside as the master, which is precisely why this hexagram is called "Without Pretense." "When it moves and is strong" and the following discussion cover both positive and negative aspects: if one moves with the virtue of the original hexagram, being strong and vigorous, with strength in the center and corresponding with above and below, then one is in harmony with heaven's command. If one does not act with correctness, it is a matter of private desire and reckless movement, which will certainly not succeed.

震動乾健，以卦德言。九五剛中而應六二，以卦體言。天之命，天理之當然也。無妄之往何之，承上匪正言。無妄而不正，往復何所之乎。不正則逆天之命，天必不祐，其猶可行乎哉。

"The movement of Zhen (Thunder) and Qian (Heaven)" refers to the nature of the trigrams. "Nine in the Fifth is strong and central, and corresponds above to Six in the Second" refers to the structure of the hexagram. "Heaven's mandate" means the way things should be according to the heavenly principle. The phrase "If one goes without being sincere, where can one go?" follows from the previous statement "It is not proper." If something is called "without being sincere" yet does not adhere to the proper path, where can it go? Not being proper means going against the heavenly mandate. Heaven certainly will not support such an action, so how can it succeed?

象曰：天下雷行，物與無妄。先王以茂對時，育萬物。天下雷行，震動發生。萬物各正其性命，物物與之以無妄也。先王法此，對其所育之時，養育人民。使昆蟲草木無不得宜，亦物物與之以無妄也。對時，如孟春犧牲毋用牝、斧斤以時入山林之類。茂者，盛大之意。無時不對，無時不育也。即盡人性、盡物性、贊化育之謂也。天下雷行，物物與以無妄。物物各具一性，物物一自然之天也。聖人因物之性以育萬物，使物物各得其天，聖人一自然之天也。

The Great Image says: Thunder moves across the heavens, and all things are endowed with the nature of no false action. The sage kings thus understood the need to cultivate the earth in accordance with the heavenly timing, nurturing all things. Thunder moves across the heavens, causing vibrations that bring forth all things, and each thing fulfills its proper nature. This is the way heaven bestows upon each thing the nature of no false action. The sage kings followed this principle, nurturing the people according to the proper seasons for the birth and growth of all things, ensuring that insects, plants, and all things receive their proper treatment. This is also the way heaven bestows upon each thing the nature of no false action. The term 'according to the season' refers to practices such as the rites in the Book of Rites, where in the first month of spring sacrifices do not involve domesticated animals, and axes are only allowed into the forests at the proper time. 'Mature' means flourishing: there is no season that is not followed, no season that is not nurtured. This is the meaning of the Doctrine of the Mean, which speaks of fully realizing human nature, fully realizing the nature of all things, and assisting in the nurturing of heaven and earth. Thunder moves across the heavens, and each thing is endowed with the nature of no false action: each thing possesses its own inherent nature, and each thing is a natural heaven. The sage follows the inherent nature of all things in nurturing them, allowing each thing to receive its proper heaven. The sage himself is also a natural heaven.

初九：無妄往吉。初當位而動，為無妄之主。動之得正者也，何往非吉。按，他卦皆以應為吉。此則二應五、三應上，乃三有災、五有疾，而上不免於眚，獨初以無應而吉者。蓋卦名無妄，貴於無心。有心於應而往，則妄矣。震陽初動，誠一未分。剛實無私，動與天合。不必有應，而得無心之吉也。象曰：無妄之往，得志也。誠能動物，往無不通也。

Initial Nine: Not delusive, going forward brings auspiciousness. Initial Nine is in the correct position and is active, being the main line of the卦 of "No Delusion." All movements are in accordance with the right way, so where can one go without auspiciousness? It is noted that other hexagrams consider having a corresponding line as auspicious, but in this hexagram, Six Two corresponds with Nine Five, Six Three corresponds with Upper Nine, and both Six Three and Nine Five suffer misfortune, while Upper Nine is also not free from calamity. Only Initial Nine, because it does not correspond with any line, attains auspiciousness. The reason is that the hexagram is called "No Delusion," which values sincerity without intent. If one seeks correspondence with intent and moves forward, that becomes delusion. The movement of Zhen (Thunder) is the initial yang, sincere and undivided, solid and without private intent. Once it moves, it harmonizes with Heaven, without needing correspondence, naturally attaining auspiciousness through sincerity. The Image Commentary says: Going forward in "No Delusion" is when one's aspirations are fulfilled. Sincere intent can move external things, so going forward will not meet any obstruction.

六二：不耕穫，不菑畲，則利有攸往。耕，農之始。獲，其成也。田一歲曰菑，三歲曰畲。始耕終獲，先種後畲，此自然之常。今皆曰不，統付之無心也。或作不耕而自獲、不菑而自畲，或作不以耕而計獲、不以菑而計畲。唯《本義》謂四者俱無。不耕不菑，無所為於前；不獲不畲，無所冀於後也。蓋無妄之時，有所為所得付於兩忘，而自然如此者。

Six in the Second: One does not till the land in order to harvest, nor clear fields in order to have fertile land; only then is it advantageous to move forward. "Tilling" is the beginning of farming, and "harvesting" is its result. Clearing land for one year is called "zui," and for three years "yu." First tilling and then harvesting, first sowing and then having fertile land, is the natural order. Now, the word "not" is added to all these, implying that everything is left to unconsciousness. Some interpret this as not tilling yet naturally having a harvest, or not clearing land yet naturally having fertile fields. Others interpret it as not being concerned with harvests because of tilling, or not being concerned with fertile land because of clearing. Only Zhu Xi's "Ben Yi" says that none of these four things occur: not tilling and not clearing are actions not undertaken beforehand; not harvesting and not having fertile land are results not expected afterwards. Generally, in a time of proper non-pretense, both actions and results are forgotten, and things naturally come about in this way.

互卦上巽下震，耕耨之象。震為未稼，收穫菑畲之象。六二柔順得中正，因時順理，而無私意期望之心，故有不耕穫、不菑畲之象。占者如是，則利於有所往矣。蓋假象之醉，不可以辭害意也。象曰：不耕穫，未富也。

This hexagram has an interacting structure with upper Xun and lower Zhen, symbolizing the image of plowing and weeding; Zhen also represents unripe grain, symbolizing the image of harvest and clearing land for farming. The line Six in the Second is gentle and proper, following the timing and principles without any private desire or expectation, hence the image of "not plowing but harvesting, not clearing land but cultivating." If the person consulting the oracle can act in this way, it will be favorable for going somewhere. Generally, these are all expressions using symbolic images, and one should not be confined by the literal meaning and thus hinder the original intent. The Image Commentary says: "Not plowing but harvesting" does not mean seeking wealth.

未富，如非富天下之意，言非計其利而為之也。六三：無妄之災，或繫之牛，行人之得，邑人之災。三變離，牛象。互巽為繩，艮為鼻，繫牛之象。震為大塗，中爻人位，行人之象。卦之無妄皆以正而亨，六三則不中不正矣，故有無妄致災之象。

The "not yet rich" mentioned in the Image Commentary of line six-two is the same as the meaning of "not enriching the world" in the Mencius. It refers to those who till the land without thinking of harvest, or clear the fields without expecting them to be fertile. They do not wait for benefits before taking action. The line statement of line six-three says: calamity arising without cause — someone ties up his ox by the roadside, and a passerby takes it without thinking, and the local people end up suffering. First, looking at the symbolic imagery: when line six-three moves, the lower trigram "Zhen" (Thunder) changes to "Li" (Fire), and "Li" represents an ox. The interacting trigrams "Xun" (Wind) represent a rope, and "Gen" (Mountain) represents the nose, forming the image of tying up an ox by the nose. "Zhen" also represents a big road, and line six-three is in the position of "ren" (person), so there is the image of a passerby. The entire hexagram speaks of "no false movement," which requires upholding the correct path to achieve success. However, line six-three is not in the center, and a yin line is in a yang position, thus it is not appropriate. Therefore, there is an image of suffering calamity without any false action.

行人牽牛以去，居者反遭詰捕之擾，所謂無妄之災也。震主動，故去者猶可倖免，居者反以無妄致災。占者得此，以其行止分其吉凶也。象曰：行人得牛，邑人災也。得者有無妄之福，邑人有無妄之災。

A traveler leading a cow away is free from trouble, while those remaining in the town are harassed by the authorities, which is called "wu wang zhi zai" (unjust misfortune). The lower trigram "Zhen" (Thunder) represents movement, so the person who leaves can escape trouble, while those who stay in place suffer without cause. When this line appears in a divination, one should consider whether they are "moving" or "stationary," to determine fortune or misfortune. The Image Commentary says, "The traveler gains the cow, while the townspeople suffer disaster," meaning the person who led the cow away gains an unexpected blessing, while the people in the town suffer an unexpected misfortune—this same event brings gain and loss to two different parties.

九四：可貞，無咎。九居四非貞也，然陽剛乾體，不事應與，可以自守其正。不可以有為，亦不至於有咎也。蓋下卦震體，以動為無妄；四交乾，則動之時已過，以不動為無妄。可貞則不雜以妄矣。

The statement of the fourth line says: It is possible to hold on to the correct position without error. In terms of the position of the line, a yang line in the fourth position is in a yin position, and thus is not naturally considered 'correct'; however, it is of yang strength and belongs to the upper trigram 'Qian', and it does not attach itself to a corresponding line (the first line is also a yang line, and thus does not correspond with it). Therefore, it is able to maintain its own correctness. In this situation, there is not an appropriate time for action, but it does not lead to calamity or blame. The reason is that the lower trigram is 'Zhen', which expresses 'wuwang' (no false movement) through action; but by the fourth line, it has entered the body of 'Qian', and the time for action has already passed, so it should now express 'wuwang' through stillness. If one can maintain this stillness, then one's mind will not be tainted by false thoughts.

象曰：可貞無咎，固有之也。有猶守也。天命之正，人所固有。貞者，守其所固有也。九五：無妄之疾，勿藥有喜。五變，互三四為坎，有疾之象。互巽木、艮石，藥之象。乾剛中正，以居尊位。當無妄之時，容有非常意外之事，靜以待之則自消，如有疾勿藥而自愈也。

The Image Commentary says, "It is possible to be steadfast without blame, for this is inherent." Here, the character "有" means "to hold on" or "to keep." The righteous principle bestowed by Heaven is originally possessed by everyone. So, "steadfastness" refers to holding on to this inherent quality, rather than seeking another external righteousness. The fifth line of the hexagram says: a disease arising without cause, yet taking no medicine brings good fortune. In terms of imagery, the fifth line changes to form the trigram "Kan" (Water), which represents illness, together with the third and fourth lines, forming an interacting trigram "Kan." Additionally, the interacting structure contains "Xun" (Wood) and "Gen" (Mountain), symbolizing medicinal herbs and stones. The fifth line is a strong yang line in the central position, occupying the position of the ruler, and is at the time of "Wu Wang" (no false movement). It is inevitable to encounter unexpected events. If one remains calm and waits, the matter will naturally resolve itself, just as some diseases may heal without medication.

象曰：無妄之藥，不可試也。無妄而試藥，反為妄矣，故不可。上九：無妄，行有眚，無攸利。上居乾之終，純乎天矣，無妄之至也。然卦當窮極，以九居上，其位不正，行則無利，即彖所謂匪正有眚、不利有攸往也。

The Image Commentary says, "The medicine for no false movement is not to be tried." Originally there is no false movement, yet one attempts to use medicine to treat it, and this very attempt becomes false movement, hence it is said to be not advisable. The line statement for the top line says: being at the extreme of no false movement, proceeding further will bring calamity, and there will be no benefit. The top line occupies the highest line of the "Heaven" trigram, purely embodying the flow of heavenly principle, which can be said to have reached the extreme of "no false movement." However, when a hexagram reaches this point, it has reached its extreme, and since a yang line is in the upper position and not in the proper position, further movement will bring no benefit, which is exactly the meaning of the hexagram statement "It is not proper, there will be calamity, and it is not advantageous to go forward."

象曰：無妄之行，窮之災也。無妄宜可行，然時位窮極而行，則自為妄以取災也。全彖無妄二字義，兼《本義》實理自然與《史記》無所期望二意。無妄而出於正則利，不正則有眚。天下有無妄之福、無妄之禍，而自處不可不出於正也。六爻內三爻以動為正，故初往吉、二往利、三之行人亦得牛，皆有無妄之福也。外三爻以不動為正，故四可貞、五勿藥、上行則有眚。蓋雖有無妄之禍，而能靜守其正，則眚亦可無也。無妄之禍福聽於天，唯正則不失可亨之道，聖人示人切矣。

The Image Commentary says, "Unwarranted actions lead to calamity." In theory, "no unwarranted action" implies that action is permissible, but if one continues to act when both time and position have reached their extremes, then one is creating unwarranted actions that bring misfortune. Looking at the entire hexagram, the term "no unwarranted action" encompasses two meanings: first, as Zhu Xi explains in The Original Meaning of the Zhou Changes, it refers to the natural reality of things, meaning that the true nature of things is as it is; second, as recorded in the Records of the Grand Historian, "no unwarranted action" refers to events that do not come from expectation. Combined, if one acts in accordance with the right path while being unwarranted, it brings benefit; if not, it brings disaster. The world has both unexpected good fortune and unexpected misfortune, yet people must act in accordance with the right path. Among the six lines, the third line of the lower trigram is considered correct to act, so the movement of the initial line brings good fortune, the movement of the second line brings benefit, and the movement of the third line, which is the traveler, also receives an ox, all of which are examples of unexpected good fortune. The third line of the upper trigram is considered correct to remain still, so the fourth line should only maintain the right path, the fifth line does not need to take medicine, and the top line, if it moves, brings disaster. This shows that even if one encounters unexpected misfortune, by remaining still and maintaining the right path, the disaster can be eliminated without being realized. Whether good fortune or misfortune comes is determined by heaven, and only by maintaining the right path can one not lose the path of success. In this regard, the sage's teaching is truly earnest.

大畜，下乾上艮。天在山中，所畜者大，則有畜聚之義；乾健上進，為艮所止，則有畜止之義。以陰畜陽，所畜者小，則為小畜；以陽畜陽，畜之力大，則為大畜。大畜次無妄。按《序卦》：無妄然後可畜，故受之以大畜。物有其實，乃可畜聚，大畜所以次無妄也。

The hexagram "Da Xu" has the lower trigram "Qian" (Heaven) and the upper trigram "Gen" (Mountain). Heaven is contained within the mountain, and what is stored is extremely vast, which reflects the meaning of "accumulation." "Qian" is strong and vigorous, tending to move upward, but it is restrained by "Gen," which signifies "accumulation through restraint." The hexagram "Xiao Xu" uses one yin line to contain many yang lines, and the power being accumulated is small, hence it is called "small." In contrast, this hexagram uses the yang of "Gen" to contain the yang of "Qian," indicating a greater power of accumulation, hence it is called "great." The hexagram "Da Xu" follows "Wu Wang." According to the "Xu Guan Zhuan," after having the sincerity of "Wu Wang," one can then talk about accumulation, hence "Da Xu" comes next. Things must first have genuine substance before they can be accumulated, which is the reasoning for "Da Xu" following "Wu Wang."

全彖兼畜德、畜賢、畜健之意，總以見畜之大。六爻上三爻艮為畜者，下三爻乾受畜者。初受四之畜，故初有厲而四言牿牛也；二與五應，受五之畜，故二言說輹而五豶豕也。至三與上則合志上行，又畜極而通矣。此六爻之大略也。

The Hexagram Statement "Tuan" contains three layers of meaning related to "xu" (to restrain): cultivating one's own virtue, nurturing talented people, and restraining strength. In summary, it shows the great significance of "xu." The six lines are divided as follows: the three lines of the upper trigram belong to "Gen" (Mountain), which represents the side that restrains; the three lines of the lower trigram belong to "Qian" (Heaven), which represents the side that is restrained. Initially, line one is restrained by line four, so line one says "there is danger," and line four mentions adding a crossbar to a young calf. Line two corresponds with line five and is restrained by line five, so line two says the carriage has removed the young rabbit, and line five mentions castrating a pig. When lines three and nine, both yang lines, move together upward, the restraint reaches its peak and becomes unobstructed. This is the general structure of the six lines.

大畜：利貞，不家食吉，利涉大川。大，陽也。以艮畜乾，畜之大者。內乾剛健，外艮篤實輝光，能日新其德，所畜者大矣。異端曲學，所畜多而不正者有矣，故利於貞。所畜既正，可以享天祿而有為於天下。在一身為畜德，在國為畜賢。故賢人有是德，則其占不畜於家而畜於朝，一身之吉，亦天下之吉也。互兌為口，在乾之上，食天祿之象。所畜既大，能應乎天，可以濟險；又互體震木在兌澤之上，如舟之行，乾健應之，故又有利涉大川之象，蓋畜極而通也。

The hexagram statement says: The Great Accumulation is favorable to maintaining correctness. It is not good to stay at home and live off one's own resources, but rather to take up official duties and receive salary, which brings good fortune. It is also favorable to cross a great river. The term "great" refers to yang. The upper trigram "Gèn" (Mountain) holds back the lower trigram "Qián" (Heaven), which is the greatest form of containment. The inner trigram "Qián" is strong and vigorous, never ceasing, while the outer trigram "Gèn" is solid and sincere, radiating brilliance. Thus, its virtue is renewed day by day, and what is accumulated naturally becomes great. However, erroneous doctrines and perverse learning may accumulate much but not in accordance with correctness, so the hexagram statement specifically mentions "favorable to uprightness." When what is accumulated is correct, one can receive salary from the court and achieve something for the world. When it applies to an individual, it is the accumulation of virtue; when it applies to a country, it is the accumulation of virtuous talents. Therefore, when a virtuous person possesses such virtue, he should not remain confined at home, but should take up official duties in the court. The good fortune of one person is the good fortune of the world. In terms of symbolic representation, the mutual trigrams "Duì" (Lake) is the mouth, located above "Qián" (Heaven), symbolizing receiving heavenly salary. When what is accumulated is great and can respond to heaven, it can overcome difficulties. Furthermore, the mutual trigram "Zhèn" (Thunder) is like a wooden boat floating on the "Duì" (Lake), and the strong and vigorous "Qián" (Heaven) below pushes it forward, thus symbolizing "favorable for crossing a great river." This is precisely when accumulation reaches its peak, it becomes unimpeded.

彖曰：大畜，剛健篤實輝光，日新其德。此以卦德釋卦名義也。在他卦艮但言止，此言篤實輝光者，艮止故能篤實，此艮一陽之所以能畜也。篤實自有輝光，蓋畜於中而見於外也。以乾體之剛健，無人慾之私；艮之篤實，無虛偽之飾。則闇然日章，自有輝光。畜之不已，其德必日新矣。彖畜字有三義：以蘊蓄言之，蓄德也；以畜養言之，畜賢也；以畜止言之，畜健也。此專言蘊蓄之義，下文乃以畜賢畜健言之。

The Commentary on the Judgment says: The hexagram Great Accumulation is characterized by firm strength, sincerity, and radiance that is evident externally. It is using the nature of the hexagram to explain the meaning of its name. In other hexagrams, when the term "Gentle" is mentioned, it is only said to mean "to stop," but here it says "sincere and radiant," because "Gentle" is able to stop, so its inner substance is solid and not superficial. This is precisely because the single yang line at the top of "Gentle" is able to contain the strong yang of "Heaven." Sincerity naturally produces radiance, because whatever is contained within must eventually be revealed externally. The nature of "Heaven" is firm and strong, so it has no private desires or distortions; the nature of "Gentle" is sincere, so it has no false adornments. Thus it is as the "Doctrine of the Mean" says, "dark but growing brighter each day," and radiance naturally arises. Continuous cultivation leads to a constant renewal of virtue. The character "xu" (accumulation) in the Commentary on the Judgment has three meanings: in terms of accumulation, it refers to accumulating virtue; in terms of nurturing, it refers to nurturing the virtuous; in terms of stopping, it refers to restraining strength. This sentence specifically refers to the meaning of accumulation, and the following text then discusses nurturing the virtuous and restraining strength separately.

剛上而尚賢，能止健，大正也。以卦綜言之，無妄下卦之震，上為大畜之艮，剛上也。以卦體言，六五居中，尊尚上九，所謂尚賢也。以卦德言，以艮之止，止乾之健，如禁強暴之類，所謂能止健也。不曰健而止，而曰能止健者，以乾之健受艮之止，卦之所以稱大畜也。大正，總承上以剛陽在上，尊尚賢德，能止至健，皆非大正不能，以釋利貞之義也。

The Commentary on the Judgment continues to say: Yang strength is in a superior position and honors the virtuous, thus being able to restrain the strong and vigorous, which is great and just. In terms of the 'complementary' aspect of the hexagram (which reverses the hexagram's upper and lower trigrams), the lower trigram of the hexagram 'Wu Wang' (No Falsehood) when reversed becomes the upper trigram of 'Da Xu' (Great Accumulation), which is 'Gen' (Mountain). Therefore, it is said 'Yang is above'. In terms of the hexagram's structure, the line 'Six in the Fifth' is in a middle position and honors the superior line 'Nine at the Top', which is 'Honoring the Virtuous'. In terms of the hexagram's virtue, using 'Gen' (Mountain) to restrain 'Qian' (Heaven), which represents strength and vigor, is like stopping the violent, which is 'Being able to restrain strength'. Here, it does not say 'Strength and restraint' but rather 'Being able to restrain strength', to emphasize that the strong and vigorous nature of 'Qian' can be restrained by 'Gen'—precisely for this reason, it is worthy of the name 'Great Accumulation'. The final phrase 'Great Justice' summarizes the above: Yang strength in a superior position, honoring the virtuous, and restraining the most vigorous forces—these three things cannot be accomplished without a great and just force, hence using it to explain the hexagram statement 'Beneficial to Uphold Righteousness'.

不家食吉，養賢也。亦取尚賢之象。方陽剛在上，六五所尊之時，占者得之，宜食實祿於朝，所以不家食也。利涉大川，應乎天也。亦以卦體言。涉險非乾健不能，六五下應乎乾，故能涉川。天者，時而已矣。有蘊蓄之才，又有乾健之力，自可乘時濟險。

The Commentary on the Judgment says, "Not eating at home is auspicious, because it is about nurturing the virtuous." This also reflects the image of "valuing the virtuous": when the yang is strong and in a superior position, being honored by the sixth line in the fifth position, the person divining should take up official duties and receive the actual salary from the court, rather than remain confined to his own modest sustenance, hence "not eating at home." It also says, "It is advantageous to cross a great river, because it responds to heaven." This refers to the structure of the hexagram: crossing a dangerous river cannot be accomplished without the strength of the Qian trigram, which represents firmness and perseverance. Since the sixth line in the fifth position is below and corresponds to the Qian trigram, it can successfully cross the great river. Here, "heaven" is not something else, but rather the right opportunity. With long-accumulated ability and the ceaseless strength of Qian, one naturally can seize the opportunity and overcome difficulties.

象曰：天在山中，大畜。君子以多識前言往行，以畜其德。天在山中，《本義》謂不必實有是事。然天包地外，地下有天，是即山中之天也。山中有天，所畜至大。君子以此多識前古之言、已往之行，以畜其德之大者。小畜言懿文德，不過文章才藝之末而已；此則就道德性命言之。

The Great Image Commentary says: Heaven is contained within the mountain, which is the image of the hexagram Great Accumulation; the gentleman thus widely records the good words of former generations and the virtuous deeds of past sages, to cultivate his own virtue. Regarding "Heaven in the mountain," Zhu Xi in The Original Meaning of the Zhou Changes says it should not be taken as a literal occurrence. However, Heaven is enclosed outside the earth, and the earth beneath is also Heaven, so that is Heaven within the mountain. The mountain contains Heaven, and thus its capacity for accumulation is boundless. The gentleman takes this as a model, widely recording the words and deeds of ancients, to cultivate his great virtue. The Great Image of the hexagram Small Accumulation only mentions "excellent moral virtue," focusing only on efforts in literary skills and arts; here, however, it directly addresses the fundamental aspects of morality and destiny, and the grandeur is entirely different.

初九：有厲利已。已，止也。乾之三陽為艮所止，初九為六四所止。若恃其陽剛而銳於進往，必有危，故利於止也。他卦取陰陽相應為吉，此取其能畜，故外卦以畜止為義，內卦以自止為義。獨三與上畜極而通，則不以止言也。以自止為義者以陰陽言，若君子之受畜於小人；以畜止為義者以上下言，若有位之禁止強暴。象曰：有厲利已，不犯災也。自止則不犯災。

The line statement of initial nine says: there is danger, and it is advisable to stop. "Already" means to stop. The three yang lines of Qian are stopped by the upper trigram Gen. Specifically, initial nine is stopped by line six four. If it relies on its yang strength and rushes forward, it will certainly face danger, so stopping is advisable. Other hexagrams take yin and yang correspondence as auspicious, but this hexagram takes "ability to restrain" as its meaning. Therefore, the third line of the upper trigram takes the meaning of restraining others, and the third line of the lower trigram takes the meaning of self-restraint. Only nine three and upper nine are restrained to the extreme and then become unobstructed, so they are no longer discussed in terms of stopping.the so-called "self-restraint" refers to the relationship between yin and yang, like a gentleman being restrained by a petty person.the so-called "restraining others" refers to the relationship between superior and inferior, like the ruler prohibiting violence. The Image Commentary says "there is danger, but it is advantageous to stop, because it does not provoke calamity." If one is willing to stop, it will not provoke disaster.

九二：輿說輹。輹，車傍橫木，行則縛，止則脫，暫止旋起之義。輹脫則車破敗，輹脫但不欲行而已。故小畜之脫輹在人，而大畜之脫輹在已。蓋九二亦為六五所畜，以其剛中，故能自止而不進。乾有輿象，互兌為毀折，故有脫輹之象。象曰：輿說輻，中無尤也。以其剛而得中，不至於過。

Nine Two Line Statement says: The carriage axle is removed. "Fu Tu" refers to the transverse wooden bar beneath the carriage body that holds the axle in place; it is fastened during travel and removed when stopping, symbolizing a temporary halt that allows for resumption of movement at any time. If the spokes of the wheel break off, the carriage is ruined; but removing the "Fu Tu" merely indicates a temporary decision not to move. Therefore, the "say Fu Tu" in the Book of Lesser Accumulation is due to being forced by others, while the "say Fu Tu" in the Book of Great Accumulation is a voluntary choice. Nine Two is also restrained by Six Five, but because it is yang and in the center, it can restrain itself and refrain from advancing recklessly. In terms of symbolic imagery, "Qian" represents a carriage, and the interacting trigrams "Dui" signify destruction, thus indicating the removal of the axle. The Image Commentary says, "The carriage axle is removed, and there is no blame," because it is strong and in the center, so it does not go too far, and thus there is no fault.

九三：良馬逐，利艱貞，曰閒輿衛，利有攸往。三以陽居健極，上以陽居畜極，畜極而通之時也。乾為良馬，與上之陽合志，三互震為作足之馬，故有良馬逐之象。然恐其過則銳進，故戒以利於艱貞，而日閒習其輿衛，則利有攸往也。輿者，任重之物；衛者，應變之具。乾有輿象，陰爻兩列在前有衛象。以人事言，君子不終家食，以一身任天下之重者，輿也；以一身應天下之變者，衛也。必多識前言往行之理，畜剛健篤實之德，以待時而動也。

The statement of the third line says: A good horse gallops forward, it is appropriate to remain steadfast in adversity, to practice daily the matters of chariots and their guards, and to proceed to advantage. The third line, which is a yang line, occupies the extreme strength of the lower trigram, while the top line, also a yang line, occupies the extreme of stopping. This is precisely the moment when restraint reaches its limit and becomes passage. "Qian" represents a good horse, and both the third line and the top line are yang lines with aligned aspirations. The third line is in the mutual trigram "Zhen," which is the "horse with strong legs," hence the image of a good horse galloping. However, there is a fear that it may go too far and rush forward without restraint, so it is advised to remain steadfast in adversity and to practice daily the matters of chariots and their guards, thus proceeding to advantage. "Yu" refers to something that carries great responsibility, and "Wei" refers to the means to deal with unexpected events. In terms of imagery, "Qian" represents chariots, and the two preceding yin lines standing side by side resemble the image of guards surrounding. In terms of human affairs, a gentleman, who does not wish to live at home and support himself alone, must shoulder the great responsibility of the world, which is "Yu"; and he must be able to deal with the changes of the world, which is "Wei." To reach this level, one must widely remember the words and deeds of the past, cultivate a strong, firm, and solid virtue, and then wait for the right moment to act.

象曰：利有攸往，上合志也。陽志上進，且畜已極，故上不下畜三而合志上進也。六四：童牛之牿，元吉。童牛，未角之稱；牿，施橫木於牛角以止觸者。六四變離，牛象；應初，童牛象；互震木，施木牛角，為牿之象。六四畜初，防之於始，禁惡於未形，為力則易，故有防牛觸於未角之象，其占為大善之吉也。

The Image Commentary says, "It is advantageous to go forward, because the upper trigram shares the same aspiration." The nature of the yang is to ascend, and since the restraining has reached its extreme, the upper nine no longer restrains the nine in the third below, but instead moves upward in harmony with it. The line statement of the sixth line four says: "To add a crossbar to a young ox that has not yet grown horns brings great good fortune." "Child ox" refers to a young ox that has not yet grown horns, and "gù" is a crossbar fastened to the ox's horn to prevent it from pushing. In terms of the symbolic meaning, the change of the sixth line four transforms the upper trigram into "Li" (Fire), which represents an ox. It corresponds with the first line, which is at the very bottom, hence "child ox." The interacting trigrams include "Zhen" (Thunder), which represents wood. Adding wood to the ox's horn symbolizes the crossbar. The sixth line four restrains the first line at the very beginning of the matter, preventing evil before it takes shape, using little effort and achieving great results. Therefore, the image of "preventing the ox from pushing before it has horns" is used, indicating a great auspicious outcome.

象曰：六四元吉，有喜也。喜其不勞而無傷也。六五：豶豕之牙，吉。坎為豕，坎陽得乾之中畫，故有二亦有豕象。二之陽已長，而止之不若初之易矣。然五以柔中居尊，是以得其機而可制。如豕牙之猛利，制其牙則力勞，惟豶去其勢，則剛自止，故亦吉，但不如四之元吉耳。又按來注：天下無齧人之豕。引《埤雅》云：牙者，以杙繫豕也。此與童牛之牿同例。豶，走豕也。豶字與童字同，牙字與牿字同。互震木，有牙象；五變巽為繩，有繫象。此說亦可存。

The Image Commentary says, "Six in the Fourth is originally auspicious, there is joy," and the joy is that it avoids harm without effort. The Line Statement of the Fifth Line says: "A castrated pig's teeth are auspicious." In terms of imagery, "Kan" represents a pig, and the yang line of "Kan" comes from the central line of "Qian," so the Nine in the Second also carries the image of a pig. The yang energy of the Nine in the Second has already matured, and stopping it is not as easy as stopping the Nine at the Beginning. However, the Six in the Fifth, being gentle and proper in the central position and occupying a high position, is able to seize the key and has the means to control it. For example, a pig's teeth are fierce and sharp; trying to file them down by force is laborious and unproductive. Only by castrating the pig's strength does that fierce energy naturally subside—thus it is also auspicious, though not as auspicious as the "original auspiciousness" of the Six in the Fourth. According to Lai Zhide's commentary, there is another interpretation: there are no biting pigs in the world. He cites the "Biya" saying that "tooth" refers to the wooden stake used to tie up a pig. This interpretation is consistent with the phrase "a young bull with a yoke," where "fen" refers to a moving pig, and "fen" corresponds to "tong" (young), while "tooth" corresponds to "gu" (yoke); the interacting elements "Zhen" (Thunder) represent wood, symbolizing the wooden stake, and the Six in the Fifth changing to "Xun" (Wind) represents a rope, symbolizing the act of tying up. This interpretation can also be considered alongside the previous one.

象曰：六五之吉，有慶也。制惡有道，則不至於決裂，天下之福慶也。上九：何天之衢，亨。何字，《程傳》謂衍文，《本義》謂何其通達之甚也，驚喜之詞，今從《本義》。艮為徑路，天之衢則大通矣。艮本畜乾，乃畜極而通，三陽上達，在卦之上，故有天衢之象。始抑而今乃大通，故若訝之喜之，其亨可知矣。

The Image Commentary says, "The good fortune of the sixth line in the fifth position is a blessing." When evil matters are properly controlled, they do not escalate to mutual destruction, which is a blessing for the world. The line statement for the top nine says: "How broad is the great path of heaven, it is smooth and prosperous." Regarding the character "何" (how), Cheng Yi in his Yichuan Commentary on the Changes considers it an extraneous addition, while Zhu Xi in his The Original Meaning of the Zhou Changes interprets it as "how remarkably smooth and open," an exclamation. Chen follows Zhu Xi's interpretation here. In terms of imagery, "Gen" (mountain) represents a narrow path, while "the great path of heaven" represents a broad, well-connected road. Originally, "Gen" restrains "Qian" (heaven), but when it reaches its extreme, it becomes open. The three lower yang lines ascend smoothly, and the top line is at the highest position of the entire hexagram, thus forming the image of the great path of heaven. Initially, there was constant suppression, but now there is sudden openness, so the tone contains both surprise and joy, and its smoothness and prosperity are evident.

象曰：何天之衢，道大行也。賢路大開，君子之道可大行矣。全卦兼畜德、畜賢、畜健，六爻則專取畜止。受畜者當知自畜之道，主畜者貴有豫畜之功。至於畜極而通，則又理數之自然，不可強者也。然畜之所以大，恃艮上之一陽，乃四五陰爻有畜止之事，至上反不言畜者，蓋唯所畜者大，則所通者亦大。故小畜之上九，畜道之成，反有征凶之戒；而大畜之上九，畜道已散，反有大行之亨。又喜陽惡陰之微旨也。

The Image Commentary says, "What is the heavenly thoroughfare? The way is greatly flourishing." The path for promoting virtuous people is fully open, so the way of the gentleman can be widely practiced in the world. Looking at the entire hexagram, the Hexagram Statement encompasses three meanings: cultivating virtue, nurturing talents, and restraining strength. However, the six lines focus specifically on the meaning of "nurturing and restraining." The party being nurtured and restrained should understand the way of self-restraint; the party doing the nurturing and restraining should value the effort made in advance. As for the transition from being restrained to becoming unimpeded, this is a natural result of principle and number, not something that can be forced by human effort. However, the reason "nurturing" is called "great" is because of the single yang line at the top of the mountain trigram (Gen). Yet the actual nurturing and restraining is done by the two yin lines, six four and six five. At the top nine, it no longer speaks of "nurturing" — this is because what is nurtured is great, and so is what is ultimately achieved. Therefore, in the upper nine of the Minor Hexagram of Nurturing, the nurturing path has just been completed, yet there is a warning of "danger in going forward." In the upper nine of the Great Hexagram of Nurturing, the nurturing path has already dissolved, yet there is a smooth passage. This also contains a subtle meaning of the Book of Changes favoring yang and disfavoring yin.

頤卦，下震上艮。上下兩陽，中含四陰，上止下動，頤之象也。口所以飲食，故卦名頤，而取義於養。頤次大畜。按《序卦》：物畜然後可養，故受之以頤。物既畜聚，必有所以養之，頤所以次大畜也。全彖言養人自養皆歸於正，而極言養道之大。六爻下震動，多言求人之養，求養者多不正，故多凶；上良止，多言養人，養人者多得正，故多吉。此全卦六爻之大旨也。

The hexagram "Yi" has the lower trigram "Zhen" (Thunder) and the upper trigram "Gen" (Mountain). Each trigram contains one yang line, with four yin lines in between. The upper part is still, while the lower part is active, resembling the action of chewing where the upper jaw remains still and the lower jaw opens and closes. The mouth is used for eating, so the hexagram is named "Yi" and its meaning is derived from "nourishment." "Yi" follows "Da Xu." According to the "Xu Gua Zhuan," after things have been accumulated, they can then be nourished, hence "Yi" comes after "Da Xu." Once things have been stored, there must be a way to nourish them, which is the reasoning for "Yi" following "Da Xu." The hexagram statement discusses the importance of proper nourishment for both others and oneself, emphasizing the great significance of the principle of nourishment. Among the six lines, the lower trigram "Zhen" represents activity, often referring to seeking nourishment from others. Those seeking nourishment are often not upright, hence there are many ominous lines. The upper trigram "Gen" represents stillness, often referring to nourishing others. Those who nourish others are usually upright, hence there are many auspicious lines. This is the main idea of the entire hexagram.

頤：貞吉，觀頤，自求口實。頤，口旁也。卦取頤之象，而口之食物，所以養也，故取養之義。頤中有物曰噬嗑，恐言其所養，故不取養義。頤中虛未受外物，則當擇其所養，唯正則吉也。觀頤，《本義》謂觀其所養之道，就養德言；自求口實，《本義》謂觀其所以養身之術，就養身言。觀其養德者，果出於聖賢而不入於他途；養身者，果合於理義而不害於飢渴，則得正而吉矣。今時解皆從之。

The Hexagram Statement says: "The Hexagram of Cultivation (Yi) advises that maintaining correctness leads to good fortune; observe the principle of nourishment and seek one's own sustenance." The character "颐" originally refers to the cheek near the mouth. This hexagram uses the image of the mouth and cheek, as the mouth is the organ used for eating, which is essential for nourishing the body. Hence, it is extended to mean "nourishment." Similarly, the hexagram with two upper and lower yang lines containing a yin line, if the mouth has an extra horizontal line, forming the shape of something contained, becomes the Hexagram of Breaking Apart (Shihe), because it focuses on the object being chewed, so it does not take the meaning of "nourishment." The Hexagram of Cultivation, however, shows an empty mouth, not yet containing external things, and at this time one should choose what to nourish. Only by maintaining correctness will it be auspicious. The phrase "Observing Cultivation" is interpreted by Zhu Xi in The Original Meaning of the Zhou Changes as observing the principles of cultivating virtue, referring to moral cultivation. The phrase "seeking one's own sustenance" is interpreted by Zhu Xi as observing the methods of nourishing the body, referring to physical cultivation. One should observe whether the person's cultivation of virtue is truly based on the path of sages and not deviating; one should observe whether the person's physical nourishment is in accordance with reason and morality and not harmed by hunger and thirst. In this way, correctness is achieved and auspiciousness follows. The current common interpretations follow this approach.

然按《正義》及《程傳》皆以為觀其養人及自養。今觀彖傳，語意近之，則所謂觀頤者，觀其所以養人，不可不得其道；所謂自求口實者，求其所以自養，不可徒狥其欲也。自養者小，養人者大，故彖傳極其義於天地聖人，則養人之義不可無。又自養有道，則不以口腹累其心志，雖言養身，而養德之意已在其中，不必以觀頤為養德也。

But according to Kong Yingda's "The Correct Meaning of the Zhou Changes" and Cheng Yi's "Yichuan's Commentary on the Changes," both interpret these two sentences as "observing how he nourishes others" and "observing how he nourishes himself." When comparing the wording of the "Commentary on the Judgment," the meaning is even closer to this interpretation. Therefore, "Guan Yi" refers to observing the method of nourishing others, which should not be contrary to the Way; "Zi Qiu Koushi" refers to seeking the way of nourishing oneself, which should not be solely driven by one's own desires for food and drink. Nourishing oneself is a minor matter, while nourishing others is a major one. Hence, the "Commentary on the Judgment" extends this meaning to the heavens and sages, showing that the concept of nourishing others cannot be omitted. Moreover, if one has a proper way of nourishing oneself, one will not let desires for food and drink interfere with one's aspirations. Although this is about nourishing the body, the meaning of cultivating virtue is already included. Therefore, it is not necessary to interpret "Guan Yi" as specifically about cultivating virtue. This is the reason why Chen's interpretation chose the "Correct Meaning" and "Yichuan's Commentary" over the "Original Meaning."

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。觀彖傳所養自養，作養人自養為是。君子在上足以養人，在下足以自養。卦中上下二陽為卦之主爻，所養指上九，自養指初九也。

The Commentary on the Judgment says: The hexagram "Yi" (Nourishment) brings good fortune when one holds to the correct path, meaning that what is being nourished conforms to the right way. "Observing Nourishment" refers to observing whom one is nourishing and how one is nourishing them; "seeking food oneself" refers to observing how one nourishes oneself. From the two phrases "what is being nourished" and "self-nourishment" in the Commentary on the Judgment, it is most appropriate to interpret them as "nourishing others" and "self-nourishment." A gentleman in a superior position is sufficient to nourish others, while in an inferior position he is sufficient to nourish himself. The two yang lines in the hexagram are the main lines of the hexagram: "what is being nourished" refers to the line at the top, the Nine at the Top, and "self-nourishment" refers to the line at the beginning, the Nine at the Beginning.

天地養萬物，聖人養賢以及萬民，頤之時義大矣哉。此極言養道之大，皆得其正者也。天地之於萬物，無庸區別，陰陽運行而萬物各遂其生，一出於正而已。若不正，則二氣繆戾，何以養萬物乎。

The Commentary on the Judgment continues to say: Heaven and Earth nurture all things, and the sage nurtures virtuous talents and extends his care to all people. The meaning and timing contained in the Hexagram of Nourishment are indeed great. This takes the principle of nurturing to its extreme, and all things receive their proper order. Heaven and Earth treat all things without distinguishing between near or distant, thick or thin; yin and yang move in their proper directions, and all things thus grow and develop in their proper ways. In the end, it is all about the principle of correctness. If this principle is not maintained, yin and yang would be discordant and chaotic, and then what could be used to nurture all things?

聖人之養人，不能家賜而人益之也，必擇賢才，與共天祿，使之施澤於天下，是養賢以及萬民，亦一出於正而已。若不正，則賢人不在上位，澤何由下究乎。此極言養之大，故專就所養言之也。

The sage nurtures people, but it is impossible to reward every household or provide assistance to each individual. Therefore, he must select virtuous talents and share the state's salary with them, enabling them to extend their benevolence throughout the world. This is called "nurturing virtuous people to benefit all the people," and it is all about the principle of "correctness." If there is no correctness, the virtuous people will not hold office, and where would the benevolence come from to be passed down? This passage emphasizes "nurturing" to its fullest extent, so it speaks specifically about the aspect of "nurturing people."

象曰：山下有雷，頤。君子以慎言語，節飲食。帝出乎震，萬物得養而生；成言乎艮，萬物得養而成，所以取於養也。言語飲食皆頤之動，慎之節之，法艮之止也。慎言語所以養德，節飲食所以養身。此則專就自養言之，已得其養，然後可以及人也。彖傳言養之大者，故極其所養，至於萬物天下；象傳言養之切者，故先其自養，而始於言語飲食，要皆出於正者也。

The Great Image Commentary says: Mountains below with thunder resounding, this is the image of the Hexagram of Nourishment; thus the gentleman is cautious in his words and restrains his diet. The Discourse on the Hexagrams states, "The Emperor arises from the Thunder," meaning all things receive nourishment and sprout; it also states, "The completed word is expressed in the Stillness," meaning all things receive nourishment and achieve completion—these two hexagrams together fully express the meaning of "nourishment." Words and diet are activities of the mouth and sustenance, and being cautious and restrained is following the stillness of the hexagram艮. Being cautious in speech is for cultivating virtue, and restraining diet is for cultivating the body. This passage specifically discusses self-cultivation: one must first be able to cultivate oneself before being able to extend to others. The Commentary on the Judgment discusses the great aspect of nourishment, thus extending the concept of nourishment to all things and the world; the Great Image Commentary discusses the immediate aspect of nourishment, thus first speaking of self-cultivation and starting from the intimate aspects of speech and diet. In the end, both must come from the right path.

初九：舍爾靈龜，觀我朵頤，凶。上宜養下，然陽又宜養陰。初陽在下，不能養人，故以自養言之。靈龜，不食之物；朵，動；朵頤，食物之貌。離體中虛為龜，全卦有靈龜象。我指四也。上三爻主養人者，初與四正應，宜待養於四，不宜凶者。然陰則待養，陽宜養人，初九陽剛在下，不能養人，猶當善於自養，乃以震體而上應六四之陰，有舍靈龜、觀於四而朵其頤、欲有所食之象。靈龜以氣自養，不求養於外，養之得正者也；朵頤則貪慾而易其清除摻，養不以正，宜其凶矣。

The line statement for the initial yang line says: "Abandon your self-sustaining spiritual turtle, yet stare at me and eat greedily, which is dangerous." In terms of position, those in higher positions should nourish those below; in terms of yin and yang, the yang line should nourish the yin line. The initial yang line is a yang line but located at the very bottom, so it does not have the position to nourish others, and thus can only be discussed in terms of self-nourishment. "Spiritual turtle" refers to a mythical creature that breathes but does not eat; "duo" means to move; "duoyi" means the act of chewing. The trigram "Li" (Fire) is hollow in the middle, resembling a turtle shell, and the entire trigram has yang lines above and below with a hollow center, which resembles the image of a spiritual turtle. The "I" in the line statement refers to the line six four. The third line of the upper trigram is responsible for nourishing others, and the initial yang line and line six four are in a correct response relationship. Normally, line six four should nourish the initial yang line, so it would not be dangerous. However, yin lines need to be nourished by yang lines, and yang lines should nourish yin lines. The initial yang line, being yang and located at the bottom, although it cannot nourish others, should be good at self-nourishment. Now, however, it has the nature of the trigram "Zhen" (Thunder), which is active and moves upward, responding to line six four, a yin line. Thus, there is an image of abandoning the spiritual turtle and staring at line six four, opening the mouth to eat. The spiritual turtle sustains itself through vital energy without seeking external nourishment, which is proper nourishment. However, opening the mouth to eat is driven by greed, replacing the originally tranquil way of life. Nourishing without proper means leads to danger.

象曰：觀我朵頤，亦不足貴也。陽剛以能養人為可貴，今乃不能自養，至為欲所累，不足貴也。六二：顛頤，拂經，于丘頤，征凶。上之養下，理之常經也。然陰不能自養，必欲從陽求養。今二求養於初，則顛倒而違於常理矣。上九最高，有丘象，二求養於上，則非正應，往必取凶矣。六二在他卦為柔順中正，在頤則為動於口體，上動於下，下動於初，皆自養之不以正者也。

The Image Commentary says, "Observing my chewing, it is not worth much": the value of yang lies in its ability to nourish others; now, if even self-nourishment is impossible, and one is dragged down by desires, it is not worth much. The line statement of the second line says: seeking nourishment in reverse is against the norm; turning to seek nourishment from the high hill, going there will bring misfortune. It is the norm that the superior nourishes the inferior. However, a yin line cannot nourish itself and must depend on the yang line for nourishment; now, the second line seeks nourishment from the first line below, reversing the relationship and violating the norm. The ninth line at the top is the highest position, symbolizing a hill. If the second line seeks nourishment from the ninth line above, it is not the proper match, and going there will certainly bring misfortune. In other hexagrams, the second line is considered a good line because it is flexible and upright, but in the hexagram of Nourishment, it becomes a line that moves recklessly for food, moving upward to the ninth line or downward to the first line, and in both cases, it is self-nourishment without correctness.

象曰：六二征凶，行失類也。拂經之義易明，不必言矣。于丘頤乃曰征凶者，以上非正應，失其類也。《本義》兼初爻言之，似不必。六三：拂頤，貞凶，十年勿用，無攸利。三與上為正應，待養於上，得頤之貞者也。然自處不中不正，居動之極，是媚上以貪求而無厭者，拂頤之貞矣，其占必凶。互得坤，有十年之象。不中正而妄動，無所往而利者也。蓋全彖以正而吉，三不中正故凶。

The Image Commentary says, "Six in the Second, going on a journey brings calamity, because it loses the principle of following its kind." The meaning of "violating the norm" is already clear, so there is no need to explain it again. Here, the statement "going on a journey brings calamity" is specifically referring to "at the hillside, nurturing." This is because the Nine at the Top is not the proper corresponding line to Six in the Second, and seeking to rely on it would mean losing the principle of following one's kind. Zhu Xi's The Original Meaning of the Zhou Changes explains this statement together with Nine at the Beginning, but this seems unnecessary. The line statement for Six in the Third says: violating the principle of nurturing, clinging to it also brings calamity, for ten years there should be no action, and there will be no benefit. Six in the Third and Nine at the Top are properly corresponding, and relying on Nine at the Top to nurture it is in line with the principle of maintaining correctness in the YI hexagram. However, Six in the Third is neither in the center nor in the correct position, and it is precisely at the top of the lower trigram ZHEN, which represents movement. This is like flattering the superior and being insatiable in desire, thus violating the principle of correctness required by the YI hexagram, and the divination must therefore indicate calamity. In terms of symbolic representation, the interacting trigrams form KUN, and KUN is associated with the number ten, symbolizing "ten years." Being neither correct nor upright and acting recklessly, it will bring no benefit wherever it goes. In summary, the hexagram statement takes "correctness" as auspicious, and since Six in the Third is neither correct nor upright, it is therefore calamitous.

象曰：十年勿用，道大悖也。不中正而妄動，大悖頤養之道也。六四：顛頤吉，虎視眈眈，其欲逐逐，無咎。上三爻皆以養人言之，而陰宜待養於陽，四與初又正應，故《程傳》《本義》皆謂此爻求養於下以養人者，時解從之，作大臣用賢以養民之義。然以虎視為四，則爻中未見養人及施下之象，於象傳上施之言不合。今從《蘇傳》，作以四養初為順。

The Image Commentary says, "For ten years, do not use it; this is a great contradiction." Since it is neither upright nor proper, it greatly violates the way of nurturing. The line statement for the fourth line says: seeking nourishment in reverse is actually auspicious, like a tiger staring intently, with continuous desires, without fault. The third line of the upper trigram originally discusses "nurturing others," but since the yao is yin, it should be nourished by the yang. Moreover, the fourth line and the first line are in proper correspondence. Therefore, Cheng Yi's Yichuan Commentary on the Changes and Zhu Xi's The Original Meaning of the Zhou Changes both interpret this line as "seeking nourishment from the first line, using it to nourish the people." Contemporary interpreters follow this interpretation, explaining it as ministers employing virtuous talents to nourish the people. However, if the subject of "staring intently" is taken as the fourth line, the line statement does not clearly show the image of nurturing others or bestowing benefits upon the people, and it does not match the Image Commentary's statement "the superior applies light." Therefore, Chen's interpretation follows Su Shi's Dongpo Commentary on the Changes, interpreting it as the fourth line nourishing the first line, making the meaning coherent.

蓋上宜養下，陽宜養陰。以上下之位言之，二求養於初固顛頤；以陰陽之義言之，初求養於四亦顛頤也。但四居初之上，所處得正，又為正應。自初而言之，則初之見養於四為凶；自四而言之，則四之能養初九為吉。初九之剛，其視若虎之眈眈，不可馴也；六四順其所欲而致之，逐逐焉而來，不失以上養下之正，咎可無矣。綜卦本不宜取象，但自四視初，則震反為艮，故初有虎視之象。

In general, the superior should nourish the inferior, and the yang should nourish the yin. Considering the positions of upper and lower, the hexagram 'Dian Yi' (Reversal of Nourishment) arises when the second line (six in the second) seeks nourishment from the first line (nine at the beginning). Considering the principle of yin and yang, the first line (nine at the beginning) seeking nourishment from the fourth line (six in the fourth) is also 'Dian Yi'. However, the fourth line is above the first line, is in the proper position, and is in the correct correspondence with the first line. From the perspective of the first line, it is unfortunate that it receives nourishment rather than giving it. From the perspective of the fourth line, it is fortunate that it can nourish the first line. The first line has strong yang energy, with eyes like a tiger fixed and unrelenting, difficult to control. The fourth line follows its desires and provides it with nourishment, so the first line comes repeatedly. The fourth line does not lose the proper path of nourishing the inferior, so it has no fault. According to the example, the 'inverted hexagram' is usually not used for imagery, but looking from the fourth line back to the first line, the lower trigram 'Zhen' (Thunder) inverted becomes 'Gen' (Mountain), and 'Gen' represents a tiger, so the first line has the image of a tiger watching.

象曰：顛頤之吉，上施光也。按《蘇傳》謂六四於初為上，六四之所施，可謂光矣。今按施固在四，不妨兼上爻言之。蓋上爻，物所由以養，六四與上同體，四所以逐逐能繼者，亦賴與上同體，得以恩施及下也。以人事言，五，君也；上，相也；四則奉令行政之大臣，膏澤下於民者也。

The Image Commentary says, "The good fortune of the颐 hexagram comes from the illumination at the top." According to Su Shi's Commentary on the Changes, six in the fourth position is considered "the top" in relation to nine at the beginning. What six in the fourth provides can be said to be expansive. Now, although the giving is indeed from six in the fourth, it is not inappropriate to include nine at the top as well: nine at the top is the source from which all things receive nourishment. Six in the fourth and nine at the top share the same "Geng" structure. The reason six in the fourth can continuously provide support is because it shares the same body as nine at the top, thus conveying the benefits down to the lower positions. Using human affairs as an analogy: six in the fifth is the ruler, nine at the top is the prime minister, and six in the fourth is the minister who carries out the ruler's orders, conveying the benefits all the way to the people.

六五：拂經，居貞吉，不可涉大川。以上養下，常經也。六五以陰居尊，不能養人，反賴上九以為之養，拂於經矣。然居尊而能順陽剛之德以為養，又艮體之中，故有靜安於正而得吉之象。陰柔不可以大有所為，故又有不利涉大川之象。六二拂經而凶，此拂經而猶吉者：二動體，貪求於人以自養，則失正而凶；五止體，雖不能養人，而能用人以養人，則正矣，故吉。時解作君用賢養民，近之。象曰：居貞之吉，順以從上也。能從上九之賢，以養天下故也。

The line statement of the fifth line says: going against the norm, remaining in a stable and upright position brings good fortune, but crossing a great river is not advisable. It is the norm that the superior position nurtures the inferior one; however, the fifth line, being a yin and flexible line in the position of a ruler, is unable to nurture others, and instead depends on the top line to nurture the world, thus violating the norm. Nevertheless, although it holds a position of honor, it can follow the virtue of yang and act in a way that nurtures. It is also located within the 'Gèn' trigram, which represents stillness, so there is an image of quiet stability and good fortune. Since yin and flexibility cannot achieve great things, there is also an image of not being suitable for crossing a great river. Both the second line and the fifth line are described as 'going against the norm,' but the second line is凶 (unfavorable) while the fifth line is吉 (favorable). The difference lies in the fact that the second line belongs to the 'Zhèn' trigram, which represents movement, and it desires to be nurtured by others, thus losing its proper position and resulting in misfortune. The fifth line, however, belongs to the 'Gèn' trigram, which represents stillness. Although it cannot personally nurture others, it can appoint virtuous people to do so, thus aligning with the proper position and resulting in good fortune. The current interpretation that a ruler employs virtuous ministers to nurture the people is close to the original meaning. The 'Image Commentary' says, 'Residing in uprightness brings good fortune, because it follows the superior,' as it follows the top line, a virtuous person, and uses his strength to nurture the world.

上九：由頤，厲吉，利涉大川。六五順上九以養人，是物由上九以養也，故曰由頤。然位高任重，易失之專，故必危厲而吉。五不利涉大川而上利者，五柔而上剛也。此居大臣之位而澤及天下，可以濟變者也。象曰：由頤厲吉，大有慶也。言天下被其澤也。全卦言自養養人，皆貴於得正。六爻以上下之勢言之，則在上宜養人，在下則不能，故上三爻多言養人，而下三爻多言自養。

The statement of the top line says: The world is sustained by it, and if one remains cautious and fearful, it is auspicious, and it is appropriate to cross a great river. The fifth line is in harmony with the top line, and the world is sustained by the top line, so it is called 'Nourishing the Mouth.' However, because it holds a high position and bears great responsibility, it is easy to become domineering, so it must remain constantly cautious to achieve auspiciousness. The fifth line is not suitable for crossing a great river, while the top line is, because the fifth line is yin and weak, and the top line is yang and strong. This refers to someone who holds a position of great authority, whose grace extends throughout the world, and who can manage crises. The Image Commentary says, 'Nourishing the Mouth, being cautious and auspicious, brings great blessings,' meaning that the whole world benefits from his grace. Looking at the entire hexagram, whether it is about self-nourishment or nourishing others, it values uprightness. Considering the six lines in terms of their positions, those above should nourish others, while those below do not hold such a position, so the third line of the upper trigram often discusses nourishing others, and the third line of the lower trigram often discusses self-nourishment.

以陰陽之分言之，則陽能為養，而陰待養於陽，故初上有養人之才，而中四爻皆有藉於初上。上九居上卦之上，又有陽剛之德，六五藉之以養天下者，故最吉。初九其位雖不能養人，其陽剛猶可以自養，乃動於四而自養，併失其正者也，故凶。四五雖不能養人，而能資人之養，又推以養人者也。

If we look at the distinction between yin and yang, yang can provide nourishment, while yin relies on yang for sustenance. Therefore, the two yao, initial nine and upper nine, possess the quality to nourish others. The four middle yin yao all depend on these two extremes. The upper nine is located at the top of the upper trigram and possesses the virtue of yang strength. The sixth five yao relies on it to nourish the world, so it is most auspicious. The initial nine, although in a low position and lacking the status to nourish others, can sustain itself through its yang strength. However, it is pulled upward by the fourth six and seeks nourishment from above, thus losing the proper path of self-sustenance, which makes it inauspicious. The fourth six and fifth six, although unable to nourish others themselves, can obtain sustenance through others and then pass this sustenance on to others.

故雖未能如上之涉川，而皆有吉道。二三既待養於人，又急於求賢（文瀾本「賢」作「養」），則自養之大遠於正者也，故其凶又有甚於初矣。要之，自養得正，然後可以養人。君子必由慎言語、節飲食以為自養之功，極之至如天地之養萬物、聖人之養賢以及萬民，以盡所養之道，庶有得於頤卦之旨矣。

Therefore, although they are not as capable as the upper nine in crossing great rivers, they all have ways to achieve good fortune. The sixth line and the third line depend on others for sustenance and rush about seeking everywhere (in the Wenlan edition, the character 'xian' is written as 'yang'), so their path of self-cultivation is even further from 'correctness,' hence their misfortune is heavier than that of the initial nine. In summary, one must first cultivate oneself correctly before being able to nurture others. The gentleman must certainly begin with the practical efforts of being cautious in speech and restraining diet, gradually extending this to the level of the heavens and earth nurturing all things, and the sage nurturing virtuous people and extending this care to all the people. Only when the way of nurturing is fully practiced can one truly understand the principle of the Hexagram of Nourishment.