Xun Hexagram (Wind)

巽。巽卦，一陰在二陽之下。順於陽而善入，故名為巽。巽卦次旅。按《序卦》：旅而無所容，故受之於巽。巽者，入也。覊旅親寡，非巽順無以取容，巽所以次旅也。全彖以陰為主，故所亨者小。而以陰從陽，故利有所往而利見大人。六爻雖以二柔為主，而必以居中得位為善。初不如四。四得位，初不得位也。然初上位與中俱失。三四雖得位而失中。二得中而又失位。唯九五居中得位，所以為申命之大人。此全彖六爻之大畧也。

The Hexagram of Wind is composed of one yin line lying beneath two yang lines, which is obedient to the yang and adept at penetrating, hence its name Wind. The Hexagram of Wind follows the Hexagram of Travel. According to the "Sequence of Hexagrams," when one is in exile without a place to rest, the Hexagram of Wind is introduced next; "Wind" signifies entering. When staying in a foreign land with few relatives, one cannot be accepted by others without humility and gentleness, which is why the Hexagram of Wind follows the Hexagram of Travel. The entire hexagram is dominated by yin lines, so its success is limited, resulting in "small success." However, because it is yin and obedient to yang, it is "favorable to go somewhere" and "favorable to see a great person." Although the six lines are mainly formed by the two yin lines, the initial and fourth lines, when assessing their quality, the ones that are both in the central position and in the proper place are considered superior. The initial line is inferior to the fourth line, because the fourth line is a yin line in a yin position and in the proper place, while the initial line is a yin line in a yang position and not in the proper place. However, the initial line and the top line both fail in position and the central position. The third line and the fourth line are in the proper place but not in the central position; the second line is in the central position but not in the proper place. Only the fifth line is both in the central position and in the proper place, hence it is worthy of being the "great person" who issues repeated orders. This is the general explanation of the hexagram statement and the six lines.

巽。小亨。利攸往。利見大人。一陰伏於二陽之下，其性巽以入。於象為風，亦委曲善入者也。順則能亨，陰為主，故所亨者小。蓋卑巽，則才智不足以識遠任重矣。以陰從陽，有利有攸往之象。蓋巽以從人，人無不說也。然失其所從，未必利往。必利見大德之人。此則因其從陽，教之以所從之人也。九五陽剛中正，以居尊位，有利見大人之象。

The Hexagram Statement: "Wind" (Xun). There is slight success, favorable for going forward, favorable for meeting a great person. A single yao (line) of yin is hidden beneath two yao (lines) of yang, its nature being humble and adept at penetrating. The image is wind, which is winding and penetrating everywhere. To be compliant leads to success, but since it is primarily yin and soft, the success it achieves is limited. Because it is always humble and compliant, its wisdom is insufficient to see the long term or bear great responsibilities. By being yin and compliant with yang, it shows the image of "favorable for going forward"—using a humble attitude to follow others, which others do not dislike. However, if one follows the wrong person, it may not be favorable to go forward, so one must "favorably meet a great person." This sentence further explains, based on its compliance with yang, whom it should follow. The Nine in the Fifth is yang, upright, and in a position of honor, which is exactly what the image of "favorably meeting a great person" refers to.

彖曰。重巽以申命。風者，天之號令。柔順善入，有命令之象。申命，叮嚀反覆之意。此釋卦之義也。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。論成卦則以初四之柔為主。論爻之吉凶則以二五之剛為重。二中而不正。巽乎中正，其志大行，指九五也。柔指初四也。

The Commentary on the Judgment says: The upper and lower parts are both Wind trigrams, which is used to indicate the repeated proclamation of orders. Wind represents the commands of Heaven, which is gentle and pervasive everywhere, just like the image of orders being issued. "Repeating orders" means to explain and instruct repeatedly. This sentence explains the meaning of the hexagram. "The strong Wind trigram is in the middle and correct position, and its will is carried out; the gentle trigrams all follow the strong ones, so it is small success, beneficial for going forward, and beneficial to see a great person." This discusses how the hexagram is formed, with the two yin lines, the first six and the fourth six, as the main elements. When discussing the fortune of each line, the two yang lines, the second nine and the fifth nine, are emphasized. Although the second nine is in the middle but not in the correct position, the phrase "the Wind trigram is in the middle and correct position and its will is carried out" refers to the fifth nine. The "gentle" in "the gentle trigrams all follow the strong ones" refers to the first six and the fourth six.

象曰。隨風。巽。君子以申命行事。隨，相繼之義。命，風象。申命，隨風象。行事，即行其所命。三復申戒，然後見之行事，則民曉然於吾意之所在而易從也。初六。進退。利武人之貞。巽為進退為不果。初六重巽之下柔之過，故有進退不決之象。然以柔居剛，為巽之主。若臨事以武人之貞處之，則有以濟其不及而得利矣。此與履六三皆以陰居陽，變純乾，有武人之象。然履宜謙而三居下之上，故危之。巽不果，初又居下之下，故以武人勉之。

The Great Image says: wind blows continuously, which is the trigram Xun. The gentleman takes this as a model, repeatedly issuing orders and then carrying out affairs. "Following" means continuous succession: orders are like wind, and repeatedly issuing orders is like wind blowing continuously. "Carrying out affairs" refers to putting the orders into practice. By repeatedly emphasizing and warning, then taking action, the people clearly understand the intentions of above and thus are more willing to comply. The line statement for the first six: neither advancing nor retreating, it is advantageous to be firm and resolute like a warrior. The "Commentary on the Trigrams" says that Xun represents "advancing and retreating" and "indecision." The first six is at the very bottom of the two Xun trigrams, and its softness is excessive, hence the image of hesitation in advancing and retreating. However, it is a yin line in a yang position, and it is the main line of the hexagram. If it can respond to matters with the decisiveness and firmness of a warrior, it can compensate for its deficiency and gain advantage. This line is similar to the line six three of the hexagram Li in that both are yin lines in yang positions. When the entire line changes, it becomes pure Qian, hence both have the image of a warrior. However, the hexagram Li is suitable for humility and retreat, and line six three is at the top of the lower trigram, so the line statement warns of danger. The hexagram Xun's problem is indecision, and line six is at the bottom of the lower trigram, so the line statement encourages it with the image of a warrior.

象曰。進退，志疑也。利武人之貞，志治也。過疑則志亂，不武之甚。武而得正則志治矣。治，謂修立也。履志剛故凶，此志治故利。九二。巽在床下。用史巫紛若。吉無咎。古之尊者坐於床上。卑者拜於床下。九二以剛居陰，不能自安，過於卑巽，有巽在床下之象。史，作策告神。巫，歌舞事神。

The Small Image Commentary says: Being indecisive, is due to confusion of mind; it is advantageous to be firm and upright like a warrior, thus the mind becomes orderly. Excessive doubt leads to confusion of mind, which is the most unbrave behavior; being brave and maintaining uprightness allows the mind to become orderly. "Zhi" means to correct and establish. In the卦 of "Zhu" (Gentle), the sixth line three is凶 because the mind insists on being strong; this line is advantageous because the mind becomes orderly. The line statement of nine in the second: being humble enough to lie beneath the bed, using the historian and the shaman to make offerings and prayers, resulting in good fortune without error. In ancient times, the superior person sat on the bed, while the inferior person knelt beneath the bed to pay respects. Nine in the second, with a yang line in a yin position, is unable to settle his mind, being overly humble, hence the image of "Xun beneath the bed." "Shi" is the person who writes the prayers and offers them to the gods, while "Wu" is the person who serves the gods through dance and song.

九五陽剛居尊而非應之正。當巽之時。二居臣位，非丁寧煩悉其辭不能自達。又二互三四為兌為巫為口舌，三四五互為離為文明，有用史巫紛若之象。然二居中，卑巽不至已甚。九五同德，三四雖間於上，藉之為史為巫以上達於五，故占得吉而無咎也。象曰。紛若之吉，得中也。中則不亢不諂。

Nine in the Fifth is yang and occupies a high position, yet it shares the same yang line as Nine in the Second, not the proper yin-yang correspondence. During a time when proper humility and compliance are called for, Nine in the Second, being in the position of a minister, cannot convey its intentions effectively without elaborate speech. Moreover, the interaction between lines two and three and four forms the trigram Dui, which is associated with the role of a shu (priest) and speech; the interaction between lines three, four, and five forms the trigram Li, which represents civilization. Together, this creates an image of 'using shu and witches in a confused manner.' However, Nine in the Second is in the central position, so its humility is not excessive. It shares the same virtue with Nine in the Fifth. Although lines three and four are between them, they can serve as intermediaries, acting as shu and witches to convey the intentions to Nine in the Fifth. Therefore, the divination result is favorable without fault. The Small Image Commentary says: 'Repeating words leads to a favorable outcome because it is in the central position. Being in the central position means neither arrogance nor flattery.'

九三。頻巽。吝。過剛不中，居下之上，非能巽者。然下既乘剛，上又臨之以巽，不得不勉而為之，而屢巽失，故有吝道也。復之六三頻復曰無咎，此則吝者。聖人不貴無過，而貴改過。屢失屢復，復在失後，故雖厲無咎。頻巽頻失，失則巽後，故吝。又巽與復不同。復則天心之來。心本難純，故以頻復為無咎。巽不過卑巽之一節而已。乃不出於中心，失而復改，改而復失，故為可吝。

The third line statement says: repeatedly forcing oneself to be humble and respectful, there is regret. The third line is yang and overly strong, yet not in the center. It is located at the top of the lower trigram, which is not the position of someone who should be humble and respectful. However, it is situated above a yang line and below the upper trigram Xun, so it is forced to appear humble and respectful. Thus, it repeatedly tries to be humble and respectful but repeatedly loses control, hence there is regret. The line statement of the hexagram Fu also mentions 'repeatedly returning,' but that line statement says there is no fault. Why is it said to be regrettable here? Because the sage values not being without fault, but the ability to correct mistakes: repeatedly falling and repeatedly returning, 'returning' comes after 'losing,' so although there is danger, there is no fault. However, 'repeatedly yielding' is repeatedly trying to be humble and respectful and repeatedly losing control, 'losing' comes after 'yielding,' so there is regret. Moreover, the nature of Fu and Xun is different: Fu is the re-emergence of heavenly principle and conscience, and since human nature is difficult to be pure and consistent, therefore repeatedly returning is considered without fault. Xun, however, is about the degree of being humble and respectful. Now, it is not done from the heart, so losing and then correcting, correcting and then losing again, so it can only be considered regrettable.

象曰。頻巽之吝，志窮也。前倨後恭，窮盛不安。六四。悔亡。田獲三品。陰柔無應，承乘皆剛，宜有悔也。然以陰居陰，居上之下，其悔可亡。三品者，一為乾豆，二為賓客，三為君庖。初六利武人之貞，田亦武事。初以陰居陽，故勉之以利貞。四得位不為無悔，且於武事有功。中互離為戈兵，故有田獲三品之象。三雖得陽之正而過剛，非能巽以入者，故吝。四得陰之正，能巽以入，故無失而有得也。

The Small Image Commentary says: To be repeatedly forced into humility and compliance, which is regrettable, indicates that the mind has become distressed. Previously arrogant and later respectful, is due to the exhaustion of spirit and not from genuine humility. The line statement of six four: regret disappears, and hunting yields three types of game. Six four, being a yin line in a yin position, is above nine five and below nine three, both of which are yang lines. By nature, it should have regret, but since it is in the lowest position of the upper trigram and not in a high position, regret can be dispelled. The term 'three kinds' refers to the classification of game obtained during hunting according to ancient rituals: the best is used for sacrificial offerings (dry meat for worship), the middle for entertaining guests, and the worst for the royal kitchen. The line statement of initial six says 'favorable for the righteous action of a warrior,' as hunting is also a military activity. Initial six, being a yin line in a yang position, is encouraged to maintain righteousness. Although six four is in a proper position, it is not entirely without regret, but it indeed has achievements in military matters. The trigrams three, four, and five together form li, which represents weapons and military, hence the image of hunting and obtaining three kinds of game. Nine three, although a yang line in a yang position, is overly strong and not one who can humbly integrate, hence 'regret.' Six four, being a yin line in a yin position, can humbly integrate and thus gains without loss.

象曰。田獲三品，有功也。武人之功成也。九五。貞吉。悔亡。無不利。無初有終。先庚三日。後庚三日。吉。九五陽剛中正，以居尊位，有貞而得吉之象。當巽時而剛，疑有悔矣。然中而得正，故悔可亡而無不利。有悔，是無初也。悔亡，則有終矣。庚，更也。取變更之義。十干以戊己為中。凡事過中則變，故庚有變更之義。

The Small Image Commentary says: hunting and obtaining three types of game signifies accomplishment. This is precisely the kind of merit encouraged by the Line Statement of the initial line, which is realized in the fourth line. The Line Statement of the fifth line says: maintaining correctness leads to good fortune, regret disappears, and there is no disadvantage; beginning with difficulty but ending successfully; before change, advance three days, and after change, advance three days, which is auspicious. The fifth line is yang and strong, upright and in a superior position, hence the image of maintaining correctness and gaining good fortune. At a time when humility and compliance are appropriate, it occupies a strong and vigorous position, seeming to invite regret; yet because it is central and properly positioned, regret can be dispelled and there is no disadvantage. Regret signifies 'no beginning'; regret dispelled signifies 'a successful conclusion'. 'Geng' means 'change', taking the meaning of transformation. The ten heavenly stems have Wu and Ji in the center; when things pass the center, they must change, hence 'Geng' contains the meaning of transformation.

巽不欲其過，故二陰爻皆以武事勉之。五君位，尤不宜過於巽。命出於君。必有所更改，乃為申命。但更新之事不可輕。必取先庚三日之丁，以丁寧於先。又取後庚三日之癸，以揆度於後。乃得吉也。巽五變蠱，亦亂極更治。此曰先庚，蠱曰先甲。此曰無初有終，蠱曰終則有始。蓋此乃事過中而更之於後，蠱則事已壞而圖之始。甲為十干之始，故曰有始。庚過十干之中，故曰有終。大抵有所變更，得此爻則吉也。

Humility and compliance should not be excessive, so two lines of yin are used with martial matters to encourage caution. The Nine in the Fifth position is the sovereign's position, especially not to be overly humble. Orders originate from the sovereign, and there must be some changes before it can be called "reiterating the command." However, changes should not be hasty, so it is necessary to take the day three days before Geng, which is Ding, taking the meaning of "caution" (ding ning), to repeatedly instruct beforehand; then take the day three days after Geng, which is Gui, taking the meaning of "measurement" (kui du), to carefully consider afterwards. This is considered auspicious. The line Nine of the Xun hexagram changes into the Gu hexagram, and Gu also represents disorder reaching its peak and then being reorganized. This line says "first Geng," while the Gu hexagram says "first Jia." This line says "no beginning but a conclusion," while the Gu hexagram says "after conclusion comes the beginning." The difference is that this line refers to making changes after the middle of a matter, while the Gu hexagram refers to starting anew after a matter has already deteriorated. Jia is the first of the ten heavenly stems, so it is said "there is a beginning." Geng is past the middle of the ten heavenly stems, so it is said "there is an end." In general, if a change is made and the hexagram is this line, it is auspicious.

象曰。九五之吉，位正中也。中則不過於巽。上九。巽在床下。喪其資斧。貞凶。上九至高，而曰床下者。居巽之極，又以陽居陰故也。故與二爻同象。旅九四以陽居陰，得其資斧。此上九亦以剛居柔，喪其資斧。何也。旅道宜柔，故剛居柔者得。巽戒過柔，巽之極而居柔，失所斷矣。又旅四離體為戈兵。巽上九在互離之外，故有喪資斧之象。雖貞亦凶，況不負乎。此資斧，本義專就斷言。資與齎同，不義（「不義」義字衍，從文瀾本）作資財。

The Small Image Commentary says: Nine in the Fifth is auspicious because it is properly positioned and in the center. Being in the center prevents it from being overly humble and submissive. The line statement for Upper Nine: being humble enough to hide beneath the bed, losing the means of subsistence and the axe, even though it maintains correctness, it is still ominous. Upper Nine is at the highest position, yet the line statement says "beneath the bed," because it has reached the extreme of humility and submission, and also because it is a yang line in a yin position, so its image is the same as Nine in the Second. Nine in the Fourth of the Travel卦 is also a yang line in a yin position, yet it "obtains its means and axe." Here, Upper Nine is also a strong line in a weak position, yet it "loses its means and axe," why is this so? Because the way of traveling is naturally suited for flexibility, so a strong line in a weak position is favorable; however, the warning in the Wind卦 is against excessive softness. When humility and submission reach their extreme and the line is also in a weak position, it loses decisiveness. Moreover, Nine in the Fourth of the Travel卦 is in the upper trigram, which is Li (Fire), and Li represents weapons; however, Upper Nine of the Wind卦 is outside the mutual trigram Li, hence the image of losing the means and axe. Therefore, even maintaining correctness leads to ominous results, and how much more so for someone who cannot even fulfill the responsibility of maintaining correctness. The term "资斧" here, Zhu Xi's "Ben Yi" specifically discusses it in terms of "decisiveness": "资" is the same as "齎" (meaning to carry or bring), and should not be interpreted as wealth.

象曰。巽在床下，上窮也。喪其資斧，正乎凶也。上窮，巽至於窮極也。正乎凶，程傳作問答之辭，本義以為必凶。今從本義。全卦以巽名而不欲過於巽，故彖言亨而僅得小亨。巽之道，可以有所往而見大人。若過於巽則不能。

The Small Image Commentary says: "Humility to the point of crouching beneath the bed is to be in a position of superiority yet exhausted; losing money and an axe, 'is it right or a calamity?' " The term 'upper exhaustion' refers to humility and yielding reaching their limit. The phrase 'is it right or a calamity?' is interpreted by Cheng Yi in his Yichuan Commentary on the Changes as a rhetorical question (meaning: is this right or a calamity?), while Zhu Xi in his Benyi reads it as a definitive judgment, stating that it must be a calamity. Chen Menglei here adopts Zhu Xi's interpretation. Considering the entire hexagram: although the hexagram is named Xun (Wind), it does not advocate excessive humility. Therefore, the hexagram statement mentions smoothness but only as 'minor smoothness.' The way of humility and yielding can lead to progress and the meeting of a great person; but once it becomes excessive, it becomes impossible to achieve.

六爻五在上以剛中為巽而言吉。二在下以柔中為巽而吉。此巽之得其宜者也。二陰爻，卦之所以為巽者。初居下之下而失位，故進退。四居上之下而得位，故有功。然皆未得中，故不言吉也。若三居下之上而以過剛失中。上居上而以窮極失正。宜其吝且凶矣。

Among the six lines, the fifth line is at the top, with a yang line in the center and acting with humility and propriety, so the line statement says it is auspicious. The second line is at the bottom, with a yin line in the center and also acting with humility and propriety, so it is also auspicious. These two lines use humility and propriety appropriately. As for the first line and the fourth line, which are both yin lines, they are the key to making this hexagram into Wind. The first line is below the lower trigram and not in the correct position, so it only ends up hesitating between advancing and retreating. The fourth line is below the upper trigram and in the correct position, so it achieves success in hunting. However, both lines do not occupy the center, so the line statements do not say 'auspicious.' Now looking at the third line, which is at the top of the lower trigram, it is overly strong and thus loses the center; the top line, which is at the very top, is exhausted and thus loses the proper position. One is described as 'restricted' and the other as 'misfortune,' which is natural.

兌。兌卦，坎體而塞其下流，其象為澤。一陰進乎二陰之上，喜見乎外，故其德為說。兌卦次巽。按《序卦》：巽者，入也。入而後說之，故受之以兌。兌者，說也。物相入則相說，兌所以次巽也。全彖以卦體柔外有亨之道，而剛中利於正。此全彖之大指也。

The Hexagram of Dui is formed by taking the structure of Kan and blocking its lower opening, symbolizing a marsh where water gathers. A single yao of yin ascends to the position above two yao, with its joyous quality revealed externally, so the virtue of this hexagram is "speech" (joy). The Hexagram of Dui follows the Hexagram of Xun. According to the "Sequence of Hexagrams" transmission: "Xun" represents entering, and after entering, people become joyful, hence the Hexagram of Dui comes next; "Dui" means joy. When two things penetrate into each other, they come to like each other, which is the reason why the Hexagram of Dui follows the Hexagram of Xun. The overall meaning of the hexagram statement is: from the structure of the hexagram, the yao of yin is outside, indicating smoothness; the yang of strength is in the center, which is favorable for upholding the correct path. This is the main idea of the hexagram statement.

六爻以二陰為說之主，四陽皆為陰所說者。三為下兌之主。以柔居剛，動而求陽之說者。其惡易見，故凶。上為上兌之主。以柔居柔，靜而誘陽之說者。其惡難知，故不言凶咎。四陽爻則在下多吉，在上多凶。初與陰無係，故吉。二已近三，入說猶淺，故悔亡。四入上兌，處三五之間而莫決畧，故未寧。五與上比，說之將極，則厲矣。此六爻之大畧也。

The six lines of the hexagram take the two yin lines, the sixth line and the third line, as the main lines representing joy. The four yang lines are all objects of the joy sought by the yin lines. The third line is the main line of the lower trigram, the trigram of Joy, and it is a yin line occupying a yang position. It actively seeks the affection of the yang lines, but its negative aspect is obvious, hence it is considered凶 (a凶 outcome). The sixth line is the main line of the upper trigram, the trigram of Joy, and it is a yin line occupying a yin position. It quietly attracts the yang lines, but its negative aspect is not easily noticeable, hence the line statement does not explicitly mention a凶 or a fault. As for the four yang lines, those in lower positions tend to be auspicious, while those in upper positions tend to be inauspicious: the first line has no connection with the yin lines, hence it is auspicious; the second line is close to the third line, but its involvement in joy is still shallow, hence it only results in regret being dispelled; the fourth line enters the upper trigram of Joy, and is caught between the third line and the fifth line, making it difficult to decide, hence it is restless; the fifth line is close to the sixth line, and as joy reaches its peak, it becomes dangerous. This is the general idea of the six lines.

兌。亨利貞。按，本義亨利貞有二義。卦體剛中而柔外。剛中故說而亨，柔外故利於貞。此一義也。又柔外故為說亨，剛中故利於貞。亦一義也。後說卦中自然之象，前說以利貞作戒辭。亦相通。大抵說有亨道，而妄說不可不戒。

The Hexagram Statement: "Dui" (Lake), it is smooth and favorable to maintain the correct path. According to Zhu Xi's "Benyi," "Xing Li Zhen" (smooth, favorable, and constant) has two interpretations. From the perspective of the hexagram structure, the yang strength is in the center while the yin softness is on the outside: because the yang strength is in the center, it brings joy and smoothness; because the yin softness is on the outside, it reminds one to be favorable in maintaining the correct path — this is one interpretation. Another interpretation: because the yin softness is on the outside, it brings about joy and smoothness; because the yang strength is in the center, it naturally leads to being favorable in maintaining the correct path — this is another interpretation. The latter interpretation directly explains the inherent imagery within the hexagram, while the former treats "Li Zhen" as a warning. In essence, joy inherently contains the principle of smoothness, but without reason and excessive joy, one cannot help but be warned.

卦辭與咸同。咸以艮陽下兌陰則相感，感則亨矣，而相感易至於不正。兌以二陽下一陰則相說，說則亨矣，而相說亦易流於不正。故皆言利貞也。又三男之卦皆不言利貞，蓋陽剛即貞也。三女之卦多以利貞戒之，陰柔之質，易至於不正也。

The hexagram statement of 《Dui》is the same as that of 《Xian》. 《Xian》is formed by the yang line of 《Gen》beneath the yin line of 《Dui》, and they interact with each other, resulting in smoothness. However, such interaction easily leads to improper behavior. 《Dui》is formed by two yang lines beneath one yin line, and they feel joy towards each other, resulting in smoothness. However, such joy also easily leads to improper behavior. Therefore, both hexagrams mention "favorable to uprightness." Furthermore, the three yang hexagrams 《Zhen》, 《Kan》, and 《Gen》do not mention "favorable to uprightness," because yang strength itself is upright. The three yin hexagrams 《Xun》, 《Li》, and 《Dui》often use "favorable to uprightness" as a warning, because the nature of yin is easily inclined towards improper behavior.

彖曰。兌，說也。釋卦名義。聖人謂說人以心不以言，故去言稱兌。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。三上柔外，二五剛中。柔外而不剛中，則違道干譽，非貞也。

The Commentary on the Judgment says: "Dui" means joy. This explains the meaning of the hexagram's name. The sage believed that joy comes from the heart rather than from words, so the character "shuo" (to speak) had its radical of "yan" (speech) removed to form "dui." "It is because the quality is strong in the center and soft on the outside that joy leads to benefiting the correct path. Thus, it conforms to heaven and responds to people. Joy leads the people, and they forget their toil; joy leads them through hardship, and they forget death. Great joy inspires the people to be motivated." Six in the Third and Six at the Top are soft on the outside, while Nine in the Second and Nine in the Fifth are strong in the center. If there is only softness on the outside without strength in the center, it would become straying from the correct path in pursuit of reputation, which cannot be considered correct.

象曰。麗澤兌。君子以朋友講習。兩澤相麗，互相滋益。朋友講習，其象如此。天下之說不可極。惟朋友講習，過說無害。然天下至可說者，亦莫如朋友講習。講者，資友講之，以究其理。習者，我自習之，以踐其事。習而不講，則精義不出，昏而無得。講而不習，則至理不入，殆而不安。朋友講習之餘，心與理洽。天下之說，莫過於此。

The Great Image Commentary says: Two marshes connected together, this is the trigram Dui. The gentleman takes it as a model, and together with friends discusses and practices. Two marshes connected and rely on each other, their vapors moisten and enhance each other; the discussion and practice among friends are like this. The joy of the world should not be taken to an extreme, but in the case of friends discussing and practicing, even if the joy is excessive, there is no harm. And among all the joys in the world, none is more valuable than the discussion and practice among friends. What is called 'discussion' is to rely on friends to discuss together, in order to explore the meaning thoroughly. What is called 'practice' is to repeatedly exercise oneself, so as to apply it to actual deeds. If one only practices without discussing, the subtle principles will not emerge, and one remains confused and gains nothing. If one only discusses without practicing, the profound principles will not be internalized, and one remains in danger and unstable. After friends have discussed and practiced, the heart and the principle are perfectly harmonized, and there is no joy in the world that surpasses this.

初九。和兌吉。爻位皆剛，處說之初。不比於柔，又無繫應。和而不流之象。故吉。象曰。和兌之吉，行未疑也。鄰於陰則疑，說之過。二四疑於三，五疑於上。初去陰遠，故曰未疑。九二。孚兌吉。悔亡。剛中為孚象。居陰比陰，與五未應為悔。以剛中與五同德，不繫於三之陰，則吉而悔亡之象。

The line statement for the first line (Initial Nine): To please others with a peaceful and harmonious attitude brings good fortune. The first line is a yang line in a yang position, both line and position are strong, and it is at the beginning of joy. It is not adjacent to a yin line and does not have a corresponding line, which represents harmony without being carried away by the crowd, hence good fortune. The Small Image Commentary says: To please others with peace and harmony brings good fortune, because it is free from suspicion. Being close to a yin line would cause suspicion, which is excessive joy. The second line and fourth line are suspected of being close to the third line, and the fifth line is suspected of being close to the sixth line. The first line is farthest from the yin line, hence it is said 'not suspected'. The line statement for the second line (Nine in the Second): To please others with sincerity brings good fortune, and regret disappears. The second line is a yang line in a yin position, which is the image of 'sincerity'. It is a yang line in a yin position, adjacent to the third line, a yin line, and does not correspond with the fifth line, which is also a yang line. It should bring regret, but because it is strong and centered, and shares the virtue of the fifth line, it does not involve the yin flexibility of the third line, hence it brings good fortune and regret disappears.

象曰。孚兌之吉，信志也。跡比三若可疑，志剛中則可信。六三。來兌凶。陰柔不中正，為兌之主。上無所應，有來就二陽以求說之象。然初剛而正，二剛而中，必不從也，其凶可知。象曰。來兌之凶，位不當也。不中正故也。

The Small Image Commentary says: When sincerity and trust bring joy, it is because its intentions are trustworthy. From its actions, the Nine in the Second is close to the Six in the Third, seeming suspicious; but from its intentions, since it is yang and in the center, it is trustworthy. The Line Statement of the Six in the Third: coming down to seek approval brings misfortune. The Six in the Third is yin and not in the center or in the correct position, yet it is the main line of the lower trigram, which is兑 (Lake). It has no corresponding line above it, so there is an image of turning back to accommodate the Nine at the Beginning and the Nine in the Second, two yang lines, in order to gain approval. However, the Nine at the Beginning is yang and in the correct position, and the Nine in the Second is yang and in the center, so they will certainly not yield to it. Its misfortune is therefore evident. The Small Image Commentary says: coming down to seek approval brings misfortune because of improper position. It is neither in the center nor in the correct position.

九四。商兌未寧。介疾有喜。九四上承九五，下比六三。以所居位柔，未能自決。又互巽為進退不果。故有商度所兌、未能安寧之象。上下兌之間，介象。質本陽剛，故有介然自守、疾惡柔邪而有喜之象。象曰。九四之喜，有慶也。大臣無私交，天下之福慶也。

Nine in the Fourth Line Statement: Repeatedly weighing who to favor, causing mental unrest; being upright and self-restrained, hating wickedness, there is joy. Nine in the Fourth is above Nine in the Fifth and below Six in the Third. Because it occupies a yin position, it is uncertain in its decision. The interaction of lines Three, Four, and Five forms Xun, whose nature is indecisive and hesitant, hence the image of repeatedly weighing who to favor and being unable to settle. It is precisely between the two Dui trigrams, so there is the image of 'Jie' (boundary, uprightness); its nature is yang, so there is also the image of being upright and self-restrained, hating softness and wickedness, and ultimately achieving joy. The Small Image Commentary says: The joy of Nine in the Fourth is the joy of the world. Ministers not forming private factions or secretly associating with petty men is the joy of the world.

九五。孚于剝。有厲。剝指上六，陰能剝陽者也。九五陽剛中正，以居尊位，而近於上六。上六為說之主。虛說之極，他無繫應。專附乎五，妄說以剝陽。九五信之。有孚于剝而致危厲之象。恃一己之剛明，值國家之宴安。以小人為不足畏而過信之，則蠱惑心志，紊亂是非，無所不至矣。

The line statement of the ninth line (nine in the fifth): Trusting someone who erodes oneself brings danger. "Peeling away" refers to the sixth line at the top, which is yin and soft, capable of eroding yang and strong. The ninth line is yang and strong, upright, and occupies the honorable position, yet it is adjacent to the sixth line at the top. The sixth line is the main line of the upper trigram Dui (Lake), representing false affection reaching its extreme. There is no corresponding line elsewhere, so it focuses entirely on clinging to the ninth line, using false affection to erode yang. Yet the ninth line trusts it, hence the image of trusting someone who erodes oneself and thus incurs danger. Relying on one's own strength and clarity, and encountering a time of national peace and ease, one may regard small people as insignificant and trust them excessively. Thus, one's mind is misled, right and wrong are confused, and anything may occur.

二比於三而能孚於五而悔。五比六乃不孚於二而致厲者。二臣位，猶能剛中以事君。五君位，易狃於所說而不戒。三在下而來兌，其側媚之態易見。上居高而引兌，其彌縫之術最工。又二居陰不過剛，而志上孚於五。五居剛自謂剛明，不下接乎二，則上得而引之矣。象曰。孚于剝，位正當也。居剛比上，適當其位也。此與履五意同。履五當君位而凡事決之已，雖正亦危。此則居君位而暱於小人，其危甚矣。

Similarly, both are adjacent to yin lines. Nine Two is close to Six Three but still can maintain sincerity and communicate with Nine Five above, thus eliminating regret; Nine Five is close to Upper Six yet does not trust Nine Two, thus inviting danger. The reason is that Nine Two is in the position of a minister and still understands the virtue of a yang line in the center to serve the sovereign; Nine Five is in the position of a sovereign and easily becomes infatuated with those it likes and fails to be cautious. Six Three is in a lower position and actively seeks to please, its servile attitude is obvious; Upper Six is in a high position and leads downward with temptation, its elaborate cover-up is most skillful. Moreover, Nine Two is a yang line in a yin position, strong yet not excessive, with a single-minded intention to gain trust from Nine Five; Nine Five is a yang line in a yang position, believing itself strong and discerning, unwilling to bend down to accept Nine Two, thus Upper Six takes advantage of this to lead it astray. The Small Image Commentary says: Trusting those who erode trust is due to proper position. Nine Five is in a yang position and adjacent to Upper Six, exactly in the proper position. This is similar to the meaning of the line Nine Five in the卦 of "Footsteps" (履): Nine Five is in the position of a sovereign and makes all decisions alone, even if its actions are upright, it is dangerous; this line is in the position of a sovereign and favors petty men, making the danger even greater.

上六。引兌。以陰居說之極，引下五陽而剝之者也。故九五當戒，而此爻不言吉凶者。九五陽剛，或能知戒，未必從之也。象曰。上六引兌，未光也。三居剛而來兌，媚說之私見矣。上居柔，方以柔道牽引，使人不覺，其跡未光顯也。

The line statement for the top sixth line says: It draws people together to be pleased. The top sixth line, being a yin and flexible line, is at the peak of pleasure, and it draws down the ninth fifth line, a yang line, to erode it. Therefore, the line statement is a warning to the ninth fifth line to be cautious. This line itself does not mention fortune or misfortune, because the ninth fifth line is yang and strong, perhaps able to be alert, and may not truly comply. The Small Image Commentary says: The top sixth line draws people together to be pleased, but its actions are not bright. The sixth third line, being a yin line in a yang position, actively comes down to seek pleasure, revealing a bit of flattery and seeking favor. The top sixth line, being a yin line in a yin position, uses gentle means to subtly draw people in, making them unaware, so its actions have not yet become apparent.

全卦以說雖有亨道而利於得正，故以遠於說為貴。二陰爻為說之主，皆所不取。說至上而極。五以近之而厲。四介於二說之間而未寧。二近三，以上孚於五而吉，然始猶未免於悔。唯初剛而得正，遠於陰柔，故得和兌之吉。乃知陰柔說人，君子所宜深遠。古人所以有美疢藥石之喻，而易事難說，所以為君子也。

Looking at the whole hexagram: Although joy may have the principle of success, it is essential to maintain correctness. Therefore, this hexagram values distance from joy. The two yin lines are the main lines of joy, but they are not desirable. Joy reaches its peak at the top line, six. The line nine in the fifth position is dangerous because it is close to the top. The line nine in the fourth position is between the upper and lower parts of the兑 trigram, causing restlessness. The line nine in the second position relies on the line six in the third to gain good fortune, but even so, it cannot avoid regret at the beginning. Only the line nine at the beginning is yang and correct, farthest from yin, thus achieving a harmonious joy. From this we can see that those who are yin and soft use joy to flatter, and the gentleman should keep away from them. The ancients said, "A beautiful illness is not as good as a bad stone," meaning that pleasant words are like a comfortable illness, while harsh words are like medicine. The Analects says that a gentleman is "easy to work with but hard to please," precisely because of this, he becomes a gentleman.

渙。渙卦，下坎上巽。取風行水上、離披解散之象，故名渙。渙卦次兌。按《序卦》：兌者，說也。說而後散之，故受之以渙。人心憂則結聚，說則舒散。渙所以次兌也。卦以渙為名。彖辭取聚渙濟渙為義。故六爻之中，以剛柔上下相比合者乃能濟渙。初柔二剛，相合以任濟渙之責，故初吉而二得願。四柔五剛，相合以成濟渙之功，故四元吉而五無咎。三上相應，反以遠而不能相及，故三但渙其躬之難，上不過渙血以遠害而已。此六爻吉凶之例，又與他卦不同者也。

The Hexagram of "Dispersal" has the lower trigram Kan (Water) and the upper trigram Xun (Wind). It symbolizes wind blowing across the surface of water, dispersing the water, hence the name "Dispersal." This hexagram follows the Hexagram of "Joy" (Dui). According to the "Sequence of Hexagrams," "Dui" represents joy; after joy comes dispersion, hence the arrangement of the Hexagram of "Dispersal." When the heart is distressed, it becomes blocked and concentrated, but when it is joyful, it becomes open and dispersed. This is why the Hexagram of "Dispersal" follows the Hexagram of "Joy." Since this hexagram is named "Dispersal," its statement encompasses both the gathering of dispersed people's hearts and the resolution of dangers. Therefore, among its six lines, those where yin and yang are adjacent and harmonious can accomplish the task of rescuing from dispersal. The first line, which is yin and soft, and the second line, which is yang and strong, are harmonious and share the responsibility of rescuing from dispersal, so the first line is auspicious and the second line is fulfilled. The fourth line, which is yin and soft, and the fifth line, which is yang and strong, are harmonious and achieve the task of rescuing from dispersal, so the fourth line is greatly auspicious and the fifth line has no fault. The third line and the top line are originally in a proper relationship, but because they are too far apart, they cannot reach each other. Therefore, the third line can only dispel its own personal difficulties, and the top line can only remove the danger of bloodshed to avoid misfortune. This method of determining auspiciousness and inauspiciousness is different from other hexagrams.

渙。亨。王假有廟。利涉大川。利貞。渙取風行水上，解散之象。亨就卦綜言，詳彖傳。爻辭多以渙為吉，取解散險難之義。彖兼聚渙濟渙二義。下卦坎為鬼神，中互艮為門闕，九五居尊位，有王假有廟之象。巽木在坎水之上，有利涉大川之象。

The Hexagram Statement: "Huan" (Dispersal), signifies smoothness and success; the king comes to the ancestral temple; it is advantageous to cross a great river; it is advantageous to maintain the correct course. "Huan" takes the image of wind moving over water, dispersing the water. It is said to be "smooth" because it becomes the "Judgment" (reverse) of the Hexagram "Jie" (Restriction), as explained in the Commentary on the Judgment. The statements of the lines mostly regard "Huan" as auspicious, taking the meaning of dispersing dangers and difficulties. The Hexagram Statement, however, includes both the meaning of gathering and dispersing and the meaning of removing dangers. The lower trigram is Kan (Water), representing ghosts and spirits; the second to fourth lines together form Gen (Mountain), representing gates and thresholds, and the line nine in the fifth position is in a noble position, thus forming the image of "the king comes to the ancestral temple." The upper trigram is Xun (Wood), and wood floating on the water of Kan signifies the advantage of crossing a great river.

人心渙散，聖人思所以聚之。假廟者，聚一己之精神以聚祖考之精神。使天下知報本返始，則渙者可聚矣。此因散而聚之義也。天下之難，非陽剛得位無以解散之。木在水上，大川可涉。此解散患難之義也。然祭祀或以媚神，涉川或以行險僥倖，則非正矣，故又戒以利貞。九五居尊得正，為濟渙之主，亦貞之義也。

When human hearts become scattered, sages take measures to gather them back. The term "false temple" refers to gathering one's own spirit to connect with the spirit of ancestors, so that people across the land understand to repay their origins and remember the beginning. In this way, scattered hearts can be reunited again, which is one meaning of "gathering what is scattered." As for the troubles of the world, they cannot be resolved merely by having a strong and upright person in the proper position; a floating log on water can still be crossed by a great river, which is another meaning of "dispersing troubles." However, if sacrifices are made merely to please deities, or if crossing the river is done through reckless chances, then it is wrong. Therefore, the hexagram statement warns with "favorable to uprightness." The ninth line in the fifth position holds the proper position and is the main line for resolving the scattered state, which is precisely the meaning of "uprightness."

彖曰。渙亨。剛來而不窮，柔得位乎外而上同。此卦程朱所論卦變各異，皆牽強。今以卦綜論之，甚合。此卦綜節。節外卦之坎來居內卦。二剛在下卦之中，不至困窮。節下卦之兌在此卦居外為巽。以陰居四得其正位，上同於五也。剛來不窮，英雄遷而得所，有其地矣。四上輔五，剛柔相濟，有其輔矣。此其所以亨也。

The Commentary on the Judgment says: The hexagram "Dispersing" is smooth and unimpeded because the yang lines have arrived in the inner trigram and are not in a state of destitution, while the yin lines in the outer trigram are in the correct position and move upward to support the nine in the fifth. Regarding the concept of "hexagram transformation" discussed by Cheng Yi and Zhu Xi, both seem forced; instead, using the concept of "hexagram reversal" fits very well. The hexagram "Dispersing" reversed is exactly "Regulation." The outer trigram of "Regulation," which is Kan (Water), when turned down becomes the inner trigram of "Dispersing." The yang lines are in the central position of the lower trigram, so they are not in a state of destitution. The lower trigram of "Regulation," which is Dui (Lake), when turned up becomes the outer trigram of "Dispersing," which is Xun (Wind). The yin lines are in the fourth position and are in the correct position, moving upward to support the nine in the fifth. "Yang coming without destitution" is like a hero migrating and finding a place to settle, thus having a secure position. "The fourth supports the fifth" means that the firm and the yielding support each other, thus having effective assistance. This is the reason why the hexagram "Dispersing" is smooth and unimpeded.

王假有廟，王乃在中也。九五互艮。上畫為廟。九居五，王在廟中。利涉大川，乘木有功也。取乘舟濟川之義。此二節承上。有此卦綜之德，所以王假有廟，所以繫天下之心。乘木有功，可以濟天下之難也。象曰。風行水上。渙。先王以享于帝立廟。風行水上，天神之象。享帝於郊，象巽之高。水在地下，人鬼之象。立廟於宮，象坎之隱。皆所以合其散。

The Commentary on the Judgment says: The king comes to the ancestral temple, indicating the king is in the temple. The nine in the fifth position is in the mutual structure of Gen, which represents mountain. The upper line of Gen symbolizes the temple; a yang line in the fifth position represents the king being in the temple. "It is advantageous to cross a great river, riding on a boat and achieving success" refers to traveling by boat across a river. These two passages follow from the previous text: with the virtue of the comprehensive structure mentioned above, one can "the king comes to the temple," thereby uniting the hearts of the people; one can "ride on a boat and achieve success," thereby rescuing the people from difficulties. The Great Image Commentary says: Wind moves over water, which is the Hexagram of涣. The ancient kings took this as a model, worshiping the heavenly gods and establishing ancestral temples. Wind moving over water represents the image of heavenly spirits; sacrificing in the suburbs to heaven takes the high and distant image of Xun. Water beneath the earth represents the image of human spirits; building temples in the palace takes the hidden and deep image of Kan. These two things are both used to reunite scattered hearts.

初六。用拯馬壯吉。居渙之初，拯之為易。初陰柔，非能拯渙者也。然坎為美脊亟心之馬，二有剛中之才。能順九二，事必有濟。故有用拯馬壯之象，故吉也。象曰。初六之吉，順也。能順二也。九二。渙奔其機。悔亡。以卦綜言，坎剛自外來。互震為足為動，有奔象。二居中，互震為本位，有奔其機而得所安之象。以陽居陰，有悔矣。然居中而得所安，悔可亡矣。當渙之時，播遷而得所安，則不至於困窮而渙可濟矣。

The line statement for the first line (initial six): A strong horse used for rescue brings good fortune. At the beginning of a state of dispersion, it is still relatively easy to restore order. The first line is a yin line, and by itself it lacks the ability to overcome dispersion. However, the lower trigram is Kan, which is referred to as "beautiful spine" and "urgent heart" in the Book of Changes, and the nine two line has the quality of a strong yang line in the center. If the first line follows the nine two line, the matter will surely succeed, hence the image of "a strong horse used for rescue" and thus good fortune. The small image commentary says: the first line is fortunate because it is flexible and follows the nine two line. The line statement for the nine two line: In the midst of dispersion, rushing toward a resting place, regret disappears. Considering the overall structure of the hexagram, the yang line of Kan comes from the outer trigram of the hexagram Ji (Limit) to the inner trigram. The lines two to four form the trigram Zhen, which represents feet and movement, hence the image of "rushing." The nine two line is in the center of the lower trigram and is also in the central position of the trigram Zhen, hence the image of rushing toward a resting place and finding security. Although the nine two line is a yang line in a yin position, it should normally bring regret; however, because it is in the center and has found a secure place, regret disappears. In a time of dispersion, although moving about, it can find security, thus avoiding hardship and saving the situation of dispersion.

象曰。渙奔其機，得願也。濟渙之願可成。六三。渙其躬。無悔。此後四爻皆以渙為吉，蓋因渙以濟渙也。陰柔而不中正，有私於己之象。然居陽位以應乎上，志在散其私以濟時，人臣之致身事主者也。無可悔矣，悔亡者，有悔而亡。無悔者，無可致悔也。象曰。渙其躬，志在外也。外與上應，志在天下而不為私。

The Small Image Commentary says: In the state of dispersion, rushing toward the table, it is as if one's wish is fulfilled—rescuing the dispersed can now be achieved. The line statement for the sixth line in the third place says: Dispelling one's own private thoughts, there is no regret. From this line onwards, the following four lines all regard "dispersion" as auspicious, because they are using "dispersing" to rescue the state of dispersion. The sixth line is yin and not central or upright, originally showing a tendency toward self-interest; yet it occupies a yang position and corresponds with the top line nine, with its mind set on dispelling its own private thoughts to save the situation, which is exactly the manner of a minister devoting himself to serve the sovereign, hence there is no regret. It is important to distinguish: "regret disappears" refers to having originally regret and then eliminating it, while "no regret" means there was no cause for regret in the first place. The Small Image Commentary says: Dispelling oneself, it is the mind being outward. The sixth line connects outwardly with the top line nine, with its mind set on the world rather than on itself.

六四。渙其群。元吉。渙有丘。匪夷所思。居陰得正，上承九五，當濟渙之任者。下無應與，有能散其朋黨之象。高則為丘，平等為夷。互艮為山丘。小群既散，大群自合。眾正盈朝若丘山。然初三二陰皆與四等夷者，思慮不能及此。故有渙有丘匪夷所思之象。六爻唯此最善而吉。蓋初二三上皆不得正。唯九五以剛陽得正，為濟渙之主。四則以陰柔得正，為輔君以濟渙之臣也。

The fourth line statement says: dispersing one's own faction brings great good fortune; dispersing and then gathering again to form a hill and mountain, this is something that those of the same rank cannot imagine. The fourth line, with a yin line in a yin position and thus in the correct position, is above the fifth line which is a yang line. This is the person who bears the responsibility of resolving the chaos. Below it, there is no corresponding line to rely on, so there is an image of being able to disperse one's own faction. Rising up is called 'qiu' (hill), and level with others is called 'yi' (plain). The second to fourth lines form the hexagram Gen, which represents a hill. Once the small faction has dispersed, the group of upright people naturally gathers together, and the whole court is filled with upright officials, piling up like a hill and mountain. However, the first line and the third line, which are both yin lines and of the same status as the fourth line, do not think about this level. Therefore, there is an image of 'huan you qiu, fei yi suo si' (chaos has a hill, something not imagined by the plain). Among the six lines, this line is the best and most auspicious. Because the first line, the second line, the third line, and the top line are not in the correct position, only the fifth line, with a yang line in the correct position, is the sovereign who resolves the chaos; the fourth line, with a yin line in the correct position, is the minister who assists the sovereign in resolving the chaos.

象曰。渙其群元吉，光大也。去朋黨以事君，光明正大。九五。渙汗其大號。渙王居。無咎。坎水，渙象。巽風，號令之象。令出必行，如汗之出而不反居畜積也。渙王居，猶散小儲以成大儲也。九五陽剛中正，以居尊位。能散號令，由中及外。如汗之浹於四體。又能散其居積，以聚天下之人心。此濟渙之主也，可以無咎矣。

The Small Image says: dispersing the factional followers brings great good fortune, because it is upright and open. Abandoning cliques and serving the sovereign wholeheartedly naturally leads to uprightness. The line statement for the fifth line says: like perspiration, issuing a great decree, dispersing the sovereign's storehouses, there is no fault. The lower trigram is Kan (Water), which represents the image of "Dispersing"; the upper trigram is Xun (Wind), which represents the image of issuing decrees. Once a decree is issued, it must be carried out, just as sweat once excreted does not flow back into the body. "Dispersing the sovereign's dwelling" is equivalent to dispersing minor reserves to achieve greater reserves. The fifth line is yang and upright, occupying the exalted position, capable of issuing decrees, spreading from within to outside, like sweat permeating the limbs; it can also release its own storehouses, thus gathering the hearts of the people throughout the land. This is the main line of the hexagram of dispersing, hence there is no fault.

象曰。王居無咎，正位也。舊說以有德居尊位，故能渙也。又按，來注以王居為帝都。五變為坤，有國都之象。謂當渙散之時，遷都正位。如光武之都洛陽、宋高宗之即位，應天以聚人心之渙也。今觀象傳王居無咎上去渙字，釋之曰正位，意甚合。姑存之。

The Small Image Commentary says: dispersing the accumulated resources of the ruler without causing fault is because the position is upright. The old interpretation says: a person of virtue occupying a high position can thus carry out the action of "Huan" (dispersion). According to Lai Zhide's commentary, "Wang Ju" (the ruler's residence) is interpreted as the capital of the emperor: when the line nine in the fifth changes, the upper trigram becomes Kun (Earth), symbolizing the capital; meaning that when the world is in a state of dispersion, the capital is moved to reestablish the proper position, just as Emperor Guangwu of Han established his capital in Luoyang and Emperor Gaozong of Song ascended the throne in Yingzhou, both using this to gather dispersed people's hearts again. Now, looking at the Small Image Commentary quoting "Wang Ju Wu Jiao" (the ruler's residence without fault), it omits the character "Huan" and only uses the two characters "Zheng Wei" (correct position) for explanation, which is consistent with Lai's interpretation. Chen Menglei says this interpretation is temporarily retained.

上九。渙其血去逖出。無咎。下卦坎為血為加憂。上與三應。有傷害畏懼之象。上九以陽居渙之極，能出乎渙者。有渙之使血去逖出之象。如是則無咎矣。然三以應上為美，上不以應三為美，何也。蓋易爻大都以陰應陽者，為柔得剛之援。以陽應陰者，為剛受柔之累。又三在險中，則欲得上援以出險。上在險外，則必欲離下以遠害也。

The line statement for the topmost yang line (Upper Nine): It removes the calamity of blood, causing harm to be distant, worries to be dispelled, and no fault to occur. The lower trigram is Kan, representing blood and also 'increased worry.' Upper Nine corresponds with the sixth line (Six in the Third), hence the image of being harmed and harboring fear. Upper Nine, being a yang line at the extreme of dispersion, is someone who can escape from dispersion, thus the image of dispersing the calamity of blood, causing harm to be distant and worries to be dispelled, resulting in no fault. However, Six in the Third desires to correspond with Upper Nine, yet Upper Nine does not desire to correspond with Six in the Third. Why is this so? Because the general principle of the Zhou Changes is that a yin line responding to a yang line indicates a weak being receiving aid from a strong one; whereas a yang line responding to a yin line indicates a strong one being hindered by a weak one. Moreover, Six in the Third is in the dangerous trigram Kan, naturally hoping to receive aid from Upper Nine to escape danger; Upper Nine, already outside the danger, naturally wishes to distance itself from below to avoid calamity.

象曰。渙其血，遠害也。血去則惕亦出，皆所以遠害也。全彖兼聚渙濟渙二義，而皆要之於正。初與二皆欲聚渙者也。然人心國勢不可渙，而私意朋黨不可不渙。號令居積不可不渙，患害尤所當急渙者也。故三四五上四爻，皆因渙以濟渙者也。五為濟渙之君，四為輔君濟渙之臣。六爻獨四五得正故也。亦即利貞之義乎。

The Small Image Commentary says: dispersing the calamity of bloodshed is to distance oneself from misfortune. When the bloodshed is dispersed, fear also escapes, and both are ways to avoid misfortune. Looking at the entire hexagram, the hexagram statement includes both the meanings of gathering the scattered and dispersing dangers, and the conclusion centers on the character "zheng" (correctness). The lines Initial Six and Nine in the Second both aim to reassemble the scattered hearts of people. One must know: the hearts of people and the state's strength cannot be scattered, but private interests and factions must be scattered; commands and treasuries must be dispersed, and dangers and harms are urgent matters that must be dispelled as soon as possible. Therefore, the four lines Six Three, Six Four, Nine Five, and Upper Nine all use "dispersing" to rescue "scattering." Nine Five is the sovereign who rescues the scattering, and Six Four is the minister who assists the sovereign in rescuing the scattering—only these two lines are correct, and this is the reason, which is also the meaning of the hexagram statement "favoring correctness."

節。下兌上坎。澤中有水，所受有限，為節之象。節卦次渙。按《序卦》：渙者，離也。物不可以終離，故受之以節。物既離散，必須節止，節所以次渙也。全彖以二五得中，剛柔各半。有亨通之道，但不可過中而至於苦。彖傳又推而極言之。六爻大抵當位者吉，不當者凶。初四五當位而吉者也。二三不當位而凶者也。上雖當位而亦凶，則以處於窮極故也。此全卦六爻之大畧也。

The hexagram "Jie" (Restraint) has the lower trigram Dui (Lake) and the upper trigram Kan (Water). Water stored in a lake can only hold a limited amount, which represents the image of "Jie" (limitation and restraint). The hexagram "Jie" follows "Huan" (Dispersal). According to the "Xu Gua Zhuan" (Sequence of Hexagrams), "Huan" signifies dispersion, and things cannot continue to disperse indefinitely, hence the next hexagram is "Jie". After dispersion, there must be restraint and regulation, which explains why "Jie" immediately follows "Huan". The hexagram statement indicates that both nine two and nine five are in the middle positions, and the six lines have equal numbers of yin and yang, thus there is a reason for success. However, one must not go beyond the middle and reach "ku jie" (severe restraint). The "Tuan Zhuan" (Commentary on the Judgment) further elaborates on the principle of restraint. Generally, the six lines are favorable when they are in proper positions and unfavorable when they are not: initial nine, sixth four, and fifth nine are in proper positions and thus favorable; second nine and third six are not in proper positions and thus unfavorable; sixth six is in a proper position but still unfavorable because it is at the extreme. This is the general situation of the six lines in the hexagram.

節。亨。苦節。不可貞。節，有限而止也。凡事有節，自有亨道。然至於太甚則苦，不可守以為貞也。卦中陰陽各半而二五皆陽，節貴於得中也。彖曰。節亨，剛柔分而剛得中。剛柔適均而剛得中。節所以亨，以能得中故也。以卦體釋節之亨也。苦節不可貞，其道窮也。甘節為吉，苦則窮矣。

The Hexagram Statement says: "The Hexagram of Moderation" is smooth and unimpeded; when moderation is taken to an extreme, it becomes unbearable and cannot be maintained. "Moderation" means knowing when to stop within limits. If all things are kept in moderation, there is naturally a smooth course; but once they are taken to an extreme, they become painful, and painful moderation cannot be sustained as a constant principle. This hexagram has six lines with equal numbers of yin and yang lines, and both the Nine in the Second and the Nine in the Fifth are yang lines in the central position, showing that moderation is valued in being in the center. The Commentary on the Judgment says: "The Hexagram of Moderation" is smooth because there is an equal distribution of yin and yang, and the yang lines are in the central position. With a balanced distribution of yin and yang and the yang lines in the center, moderation is smooth because it can maintain the middle path. This is an explanation of the "smooth" in the Hexagram of Moderation based on the structure of the hexagram. "A painful moderation is not enduring, for its path is exhausted" — only a pleasant moderation is auspicious, while a bitter moderation leads to a dead end.

說以行險，當位以節，中正以通。以卦德言之。內說欲進者矣。說則易流而行於坎險，則止說而不流，乃為有節。以卦體言之。九五當位，有能節之勢。居中得正，又坎為通。蓋節而中正，則可以通行，所以亨而不至於苦也。天地節而四時成。節以制度，不傷財，不害民。極言節道。天地四時，自然之節。聖人則因其自然者，立制度以節之。如九賦九式之類。財不至於匱乏，民不苦於誅求。

The Commentary on the Judgment continues: Joyful yet proceeding through peril, positioned properly thus able to restrain, residing in the center and upholding correctness thus able to pass through. These sentences first discuss the nature of the hexagram: the inner trigram is Dui (Joy), originally inclined to move forward; joy tends to be unrestrained and excessive, yet above it is Kan (Peril), thus restraining the joy so that it does not overflow, thereby forming the concept of 'restraint.' Then considering the structure of the hexagram: the line nine in the fifth is in the proper position, possessing the position to implement restraint; it resides in the center and upholds correctness, and Kan also has the nature of 'passage.' Therefore, being restrained and upright allows passage throughout the world, thus achieving smoothness without bitterness. 'Heaven and Earth practice restraint, and the four seasons are formed; restraint is through established systems, not harming resources, not oppressing the people.' This takes the principle of restraint to its extreme: the operation of Heaven and Earth and the succession of the four seasons are natural restraints; sages follow this natural restraint and establish systems to implement it, such as the 'Nine Assignments' (nine types of taxation) and 'Nine Categories' (nine types of expenditure) in the Zhou Li. In this way, the state's resources are not exhausted, and the people are not subjected to unjust levies.

象曰。澤上有水。節。君子以制數度，議德行。數度，所以為節。議德行，商度以求其中節也。制數度，節民於中。議德行，節身於中也。初九。不出戶庭。無咎。戶庭，戶外之庭也。初前九二。九陽奇，有戶象。初四有應，宜出者也。然九二以陽爻蔽於前。又四為坎體，出則入于坎窞。又以剛在下而無位。皆不可出。初九陽剛得正，當節之初。宜止而止，故有不出戶庭無咎之象。

The Great Image says: Water on a marsh, this is the hexagram of Moderation. The superior man takes it as a model, establishing numbers and rules, and evaluating virtue. Numbers and rules are used to establish moderation; evaluating virtue is to consider repeatedly in order to conform to moderation. Establishing numbers and rules is to restrain the people within the middle path; evaluating virtue is to restrain oneself within the middle path. The line statement of the first line: Not going beyond the courtyard, there is no blame. "The courtyard" refers to the area outside the gate. The first line is preceded by the second line, and the number nine represents a yang number, which is odd, symbolizing the single gate. The first line corresponds with the fourth line, which is supposed to go out; however, the second line is a yang line blocking the way, and the fourth line belongs to the trigram Kan, which represents a pit; going out would lead into the pit. In addition, the first line is a yang line in the lower position, without a position, and these factors all indicate that it should not go out. The first line is a yang line that is properly positioned, representing the beginning of moderation. When it should stop, it stops, hence the image of "not going beyond the courtyard, no blame."

象曰。不出戶庭，知通塞也。通則出，塞則止。九二。不出門庭。凶。門庭，門內之庭也。九二前遇六三。六耦，有門象。九二居中，有可行之時。六三非有所窒塞，時可行矣。乃失剛不正，又以上無應與，止而不行，知節而不知通者也。故有不出戶庭凶之象。又按，初九來兌始。兌於時為酉，闔戶之象。九二互體震。震於時為卯，闢戶之象。初九時當止，位雖有應，其行非時。九二於時當行，位雖無應，其止非其時。是故節而止者易，節而通者難。

The Small Image Commentary says: Not going out of the courtyard beyond the gate indicates understanding the boundary between ease and difficulty. When the path is open, go out; when it is blocked, stop. The line statement for nine in the second position says: Not going out of the courtyard within the gate is dangerous. "Gate courtyard" refers to the courtyard within the main gate. Nine in the second position meets six in the third above it. Six is an even number, symbolizing "gate" (a pair of doors). Nine in the second position is in the center of the lower trigram, which is the time for action. Six in the third does not block the way, and the situation should allow movement. However, it holds a yang line in a yin position, losing its correctness, and there is no corresponding line above it, so it stops. This is the behavior of someone who understands restraint but not change, hence the image of closing the door and not going out, which is dangerous. Additionally, initial nine is at the beginning of the trigram兑, which corresponds to the hour of you, symbolizing closing the gate. Nine in the second position is in the mutual trigram震, which corresponds to the hour of卯, symbolizing opening the gate. Initially nine should stop according to the time, though it has a corresponding line, its movement is not appropriate. Nine in the second position should move according to the time, though it lacks a corresponding line, its stopping is also inappropriate. Thus, it is easy to stop by restraint but difficult to move forward by restraint.

象曰。不出門庭凶，失時極也。九五剛中同德，可出以共成節亨之功。九二時可出而失之，故凶。六三。不節若。則嗟若。無咎。陰柔而不中正，當節而不節若之象。兌為口，有嗟若之象。無咎，與他處可同，言無所歸咎也。象曰。不節之嗟，又誰咎也。嗟乃自取，無所歸咎。

The Small Image Commentary says: Not going out of the courtyard and suffering misfortune is due to missing the opportunity too greatly. Nine Five, being yang and in the center, shares the same virtue with Nine Two. Nine Two could have gone out and joined Nine Five to achieve the success of "moderation and smoothness." Now, when the opportunity is present, it is missed, hence the misfortune. The line statement for Six Three says: Not practicing moderation, thus lamenting, with no one to blame. Six Three is yin and not in the center or proper position. When moderation is needed, it does not practice moderation, hence the image of "not practicing moderation." The lower trigram is Dui, which represents the mouth, hence the image of "lamenting." The "no blame" here is consistent with other uses, meaning there is no place to blame or no one to hold responsible. The Small Image Commentary says: Lamenting caused by not practicing moderation, who can blame? The lamenting is self-inflicted, with no one to blame.

六四。安節。亨。九五當位以節，能節以制度者。四承君之節，順而行之，有安節之象。柔順得正，上承九五，有亨道矣。象曰。安節之亨，承上道也。安於臣節，承上之道也。九五。甘節。吉。往有尚。甘者，味之中。節以中為貴，中則人說之而不至於苦。九五居中得正，所謂當位以節中正以通者，故有甘節之象。其占則吉。往則有可嘉尚，謂立法於今，可垂於後也。他爻之節，節其在我者。九五當位以節，節天下者也。節天下而使天下甘之，其功夫矣。甘在臨之三，以我求說於人，故無利。在此，則人自說於我，故有尚。

The line statement for the fourth line says: Keeping a proper restraint, it is smooth and prosperous. The fifth line, which is a yang line, is in the proper position and can practice restraint, representing a person who can use regulations to restrain the whole world. The fourth line, being a yin line, supports the fifth line, follows and promotes its principles, thus showing the image of maintaining restraint calmly. The fourth line, being a yin line that is in the proper position, naturally has the reason for smoothness and prosperity. The Small Image Commentary says: Maintaining restraint calmly and being prosperous is because it follows the way above. Keeping one's role as a subject is precisely following the correct way of the sovereign. The line statement for the fifth line says: A pleasant restraint, auspicious, going forward will be praised. 'Pleasant' refers to the most harmonious of the five flavors. Restraint is valued for being in the middle, and when it is in the middle, people will gladly accept it without feeling it is burdensome. The fifth line is in the middle and in the proper position, which is exactly the line mentioned in the Commentary on the Judgment, 'Being in the proper position to practice restraint, being in the middle and upright to achieve smoothness,' thus showing the image of 'pleasant restraint,' and the judgment is auspicious. Saying 'going forward will be praised' means that the regulations established today can serve as a model for future generations, thus deserving praise. The other lines talk about restraint in their own affairs, but the fifth line, being in the proper position and practicing restraint, restrains the whole world. Restraining the world so that the people accept it gladly is a great achievement. The same character 'pleasant' appears in the line six three of the hexagram 'Approach,' which is 'pleasant approach,' meaning that I go to please others, hence 'no benefit.' Here, however, it is others who naturally accept me with pleasure, hence 'going forward will be praised.'

象曰。甘節之吉，居位中也。中則不過而不至於苦。可兼正，故止言中。上六。苦節。貞凶。悔亡。居節之極，過乎中矣，故有苦節之象。雖正而不免於凶矣。凶則有悔。然禮奢寧儉，故雖有悔而終得亡之矣。蓋苦節之悔，猶勝於不節之嗟也。上六得正為貞，窮極故凶。凶故悔，貞故悔亡。

The Small Image Commentary says: The joy of moderate restraint is auspicious because the position is in the center. Being in the center means not excessive, and thus not bitter. Since being in the center often also implies uprightness, the Small Image Commentary only mentions "center." The line statement for the sixth line at the top says: Restraining to the point of bitterness, even when uprightness is maintained, is still ominous, but regret will disappear. The sixth line at the top is at the extreme of restraint, having passed the center, thus giving the image of "bitter restraint." Although its position is upright, it still brings misfortune, and misfortune brings regret. However, the Analects say about ritual: "Rather than being extravagant, it is better to be frugal." Therefore, although there is regret, it will eventually vanish. One must know that the regret caused by bitter restraint is still better than the lamentation that comes from unrestrained indulgence. The sixth line at the top, being a yin line in a yin position, is "upright"; being at the extreme, it is "ominous"; due to misfortune, there is regret, but because of uprightness, the regret is dispelled.

象曰。苦節貞凶，其道窮也。節，道也。至於苦則窮，不可通行於世也。今卦以節為名。在學為不陵節，在禮為節文，在財為樽節，在物為符節，在臣為名節，在君師為節制。隨其事皆可為占。全彖節有可亨之道而貴於中正。六爻在他卦中可兼正，在此卦則雖中而不正亦凶。蓋不正不可為節，但恐其過中而至於苦耳。

The Small Image Commentary says: Bitter restraint, keeping to the right path is also ominous, because this path has reached its end. The hexagram is named "Restraint," and when it reaches a bitter state, it becomes exhausted and cannot be practiced in the world. Since this hexagram is named "Restraint," it applies to various areas: in learning, it refers to the "not exceeding the proper stage in teaching" as mentioned in the "Book of Rites"; in rites, it refers to the ceremonial embellishment; in resources, it refers to frugality and economy; in objects, it refers to the symbols of trust and regulation; in officials, it refers to reputation and integrity; in sovereigns and elders, it refers to self-restraint. According to the nature of the question, one can refer to these to make a judgment. The hexagram statement says that there is a way to be harmonious in restraint, and the key is to be in the middle and upright. In other hexagrams, being in the middle often implies being upright; but in this hexagram, even if a line is in the middle, it may not be upright and still be ominous—because not being upright makes it not truly restraint. What needs to be guarded against is exceeding the middle and turning into bitterness.

九五居中得正，故得甘節之吉。六三不中不正，故凶咎不待言。餘四爻則必以得正為善。初九得陽剛之正而無咎。六四得柔順之正而吉。上六雖以卦極致凶，亦以得正而無咎。九二雖居中，反至於凶，則以陽居陰，失正之故也。天下未有不貞亦（文瀾本「亦」作「而」）可謂之節者。故彖不必言利貞，而爻則必正乃吉也。

The Nine in the Fifth is in the center and occupies the correct position, thus attaining the auspicious 'sweet restraint'; the Six in the Third is neither in the center nor in the correct position, so misfortune is inevitable. The other four lines are all considered good if they are in the correct position: the Nine at the Beginning has a yang yang line in a yang position, so there is no fault; the Six in the Fourth has a yin yin line in a yin position, so it is auspicious; the Six at the Top, although it incurs misfortune because it is at the extreme point of the hexagram, still ultimately has no fault because it is in the correct position. The Nine in the Second, although it is in the center, ends up being inauspicious, precisely because it has a yang line in a yin position and has lost the correct position. There has never been a case where something is not in the correct position and yet can be called 'restraint'. Therefore, the hexagram statement of the 'Restraint' hexagram does not need to specifically mention 'favoring uprightness', but each line requires uprightness to be auspicious.