The hexagram Zhan (Gradual) consists of the trigram Gen (Mountain) below and Xun (Wind) above.

漸，女歸吉，利貞。

The "Gradual" hexagram signifies that a woman marrying can proceed in an orderly manner, hence it is auspicious; it is suitable to adhere to the right path.

漸，進而不遽之義，女歸如是則吉也。婚禮備而貞女始行，歸以漸之義也。又利於貞，漸歸亦有貞之義焉。獨取於女歸者，閨門萬化之原，廉恥之道風俗所關，於義尤重，如漸之義而進，女歸則吉也。進而得位，則可以行所學而澤被於下，為往有功也。必人君致敬盡禮而後進，為進以禮，有漸之義，進以正也。進以正則可以正邦矣，若枉己失道，未有能正人者也，而況於正邦乎？擇主量時之義亦在其中矣。

"The hexagram 'Gradual' signifies proceeding in an orderly and unhurried manner. If a woman marries in such a way, it is auspicious. After the six rites of marriage are fully completed, a chaste woman will only go out, which embodies the meaning of 'gradual marriage.' The hexagram statement also says 'favorable to uprightness,' indicating that the gradual process of marriage itself contains the meaning of uprightness. Here, the image is specifically taken as 'a woman marrying,' because the inner chamber is the source of all teachings, and the principles of integrity and shame are closely related to the customs of the age. From the standpoint of righteousness, this holds particular weight. If a woman marries in a gradual and orderly manner, it is auspicious. By gradually attaining a proper position, she can put into practice her lifelong learning and benefit the people, which is what the Commentary on the Judgment refers to as 'advancing with achievement.' One must wait until the sovereign shows full respect and propriety before taking office, which is called 'advancing with propriety,' implying a gradual and orderly approach, which is also 'advancing with uprightness.' Advancing through the right path allows one to correct the state. If one has already deviated or lost the Way, there has never been a case where one could correct others, let alone the state? The principles of choosing a wise sovereign and assessing the times are also included in this."

以卦體之有位者言，則九五以剛自下進居上卦之中，有得中道之象，為進得位往有功之大者也。止而巽，亦進有漸而得正之義也，故動可以不窮。若急迫用壯而進，則未為得正，動取窮阨而不可以有為矣。居賢徳與善俗必以漸，始能有成。居者，有而安之之義，欲徳之有於己而與之相安，必優遊厭飫之久而後可得。善風俗雖王者亦必世而後仁，徳盛者固感之必應矣，然欲不識不知歸其有極而禮樂興，此非積久曷能有成？

From the hexagram structure, the line that represents a rank or position is the Nine in the Fifth. This line, being yang and strong, rises from below to occupy the central position of the upper trigram, symbolizing the attainment of the middle path. It is the most evident example of "advancing to a proper position and making achievements." The lower trigram is艮 (Gèn), meaning stop, and the upper trigram is巽 (Xùn), meaning compliance. The ability to stop and comply together implies a gradual progress toward correctness, so action does not lead to hardship. If one rushes ahead relying solely on strength, that is not proper, and any movement will bring about difficulties, preventing any accomplishment. To reside in virtue and transform customs must be done gradually to achieve success. "Residing" means to possess and be at ease with it: to truly possess and be at ease with one's virtue, one must calmly immerse oneself in it and be thoroughly soaked in it over a long time. As for improving customs, even a king requires thirty years to fully implement benevolence. Those with deep virtue will certainly respond, but to reach the natural state described in the "Great Odes" of the "Book of Songs" as "not knowing or understanding" and the standard of ultimate goodness mentioned in the "Classic of Documents" as "returning to the ultimate principle," and to initiate rites and music from this, is not possible without long accumulation.

當漸之時，凡懐明徳新民之具者，進而益世，為理所當然。初六在下，固為當進，居止之初，是能以禮義自節而不遽進，進為有漸，鴻漸于干之象也。載贄以出而其地與人皆未定，則進身之權度在我矣。小子之智，能見近小而不能見逺大，以其上無應與，故以為危厲而有言焉，不知君子體用之學，豈可絶人逃世而終與鳥獸同群哉？於君子則無咎矣。若與人以為厲而有言焉，則其言為可信，初六宜止而不宜進矣。

At this time of gradual progress, it is natural for those who possess the qualities of cultivating virtue and renewing the people to go out and benefit the world. Initially, the line six is at the very bottom, and by nature it should advance, but since it is at the beginning of the lower trigram, which represents stopping, it can restrain itself with propriety and not act rashly or impetuously. Its advancement is orderly, which is exactly the image of "the wild goose advancing to the dry land" — the wild goose proceeding step by step to the water's edge. Departing with a gift to seek official position, yet neither the place to settle nor the people to associate with are determined, so the measure of one's advancement lies entirely in one's own hands. The young and ignorant look only at immediate matters and cannot see the long-term, because line six has no corresponding support above, so they think it dangerous and make idle remarks about it. They do not understand the study of virtue and application combined in the gentleman, how could they cut themselves off from people, avoid worldly affairs, and spend their lives with birds and beasts? For the gentleman, this is not a fault. But if it were someone else, those idle remarks about danger would be worth listening to — line six should stop rather than advance.

六二中正而有應，則徳與位稱而不為尸位，祿以功受而不為素餐，為鴻漸于盤、飲食衎衎之象而吉。如六二者，可謂遇其時矣。九三過剛不中，居止之極，過剛則必躁進，止極則欲速進，不暇擇其所事，而進之不得其所矣，為鴻漸于陸之象。鴻，水鳥，陸地非其所安也。群類離已而孤立無助，夫征不復也；所為失道而不能有成，婦孕不育也，凶莫甚焉。惟利於禦寇，寇者切害之名，指人之私慾而言。私慾者，心徳之害也，故以為寇。以此極剛而用之於克己，則能拔去病根而且甚速，乃為利也。聖人慾變三之剛惡而歸之於剛善焉，故以此啟之。

Six Two is in the center and in the correct position, with a corresponding positive response above it. Its virtue matches its position, so it is not an empty position. Its salary is earned through merit, so it is not a case of eating without working. Therefore, it is described as "The wild goose gradually reaches the stone, and the food and drink are harmonious"—the image of a wild goose resting on a stone and enjoying a peaceful meal, which is auspicious. Like Six Two, this is a favorable time. Nine Three is overly strong and not in the center, and it is at the extreme end of the lower trigram, which represents stopping. Excessive strength leads to impatience, and when stopping reaches its extreme, it becomes eager for quick results. Without proper selection, it moves forward hastily, thus ending up in an inappropriate place, symbolized by "The wild goose gradually reaches the land"—a water bird on dry land. Its kind departs, leaving it isolated, which is "The husband goes on a journey and does not return." Its actions deviate from the right path and cannot achieve success, which is "The woman is pregnant but does not give birth," the most dangerous situation. The only advantage is "Defending against bandits." "Bandits" is a term for a serious threat, here referring to personal desires. Personal desires are a great harm to one's virtue, hence they are called "bandits." Using this extreme strength to restrain oneself can eliminate the root of the problem quickly and effectively, which is truly beneficial. The sage wishes to transform the evil in Nine Three's strength into the good in strength, so he uses this phrase to guide it.

六四所乗者過剛不中之九三，為進之不得其所而未安矣，鴻漸于木之象，木非鴻之可安也。然以柔得其正而又巽體，善處乎九三者也，於未得所安之地而有自安之道焉，為或得其桷之象而得無咎，四可謂善處乎九三矣。九五陽剛當漸之時而居尊位，為鴻漸于陵之象。六二已之正應而為九三所間隔，則二無所用其才而功未建，為婦三歲不孕之象。以柔中而應剛中，理之正也，九三之邪豈能終間，故莫之勝而五得吉矣。九五巽體而道未光，故遲久而始得所願焉，幾於危矣。若以純粹之剛中正處之，則賢不肖可以立辨而進退之矣，豈待三歲之久哉？

Six in the Fourth is superior to the overly strong and unbalanced Nine in the Third, which is advancing in the wrong direction and unable to settle. Thus, there is the image of 'wild geese gradually moving to the trees'—trees are not suitable for wild geese to rest. However, Six in the Fourth, being gentle and virtuous, is of the nature of Xun (Wind), which is compliant and harmonious. It is good at getting along with Nine in the Third. Even in a situation where it has not yet found a place to settle, it still has ways to find security, hence the image of 'perhaps finding a straight branch to rest on', thus without fault. Six in the Fourth can be said to be very skillful in dealing with Nine in the Third. Nine in the Fifth, being strong and upright, is in a position of honor at a time when progress is appropriate, hence the image of 'wild geese gradually moving to the hill'. Six in the Second, which should be its proper match, is blocked by Nine in the Third, so Six in the Second has nowhere to display its talents and its achievements cannot be realized, which is the image of 'the wife not conceiving for three years'. To have a yao (line) that is gentle and virtuous in the center responding to a yao that is strong and upright in the center is the correct way. How could the perverse nature of Nine in the Third be able to block this forever? Therefore, ultimately 'nothing can overcome it'—evil cannot overcome righteousness, so Nine in the Fifth attains good fortune. Nine in the Fifth is in the nature of Xun (Wind), and its way has not yet been fully developed, so it has to wait for a long time before achieving its desires, almost falling into danger. If one were to reside in a position of pure strength, uprightness, and correctness, then the virtuous and the unvirtuous would be clearly discernible, the ones who should advance would advance, and the ones who should retreat would retreat, where would there be a need to wait for three years?

上九以陽剛居漸之上，進之極髙而出乎人位之上，為鴻漸于逵之象。逵，雲路，言其極髙而人不可就焉。斯人也，天子不得臣，諸侯不得友，嚴光、周黨之儔可以當之。其清風髙節，使聞之者起敬，誠足廉頑而立懦焉，助成人材之盛、風化之美，為世道之益亦足多矣，有其羽可用為儀之象而吉矣。視富貴如浮雲而志超乎萬物之外，孰得而亂其所守哉？

The Upper Ninth line is a yang line located at the top of the "Gradual Progress" hexagram, advancing to an extremely high position, surpassing human ranks. It has the image of "a wild goose gradually ascending the thoroughfare." "Thoroughfare" refers to a path in the clouds, symbolizing its extreme height, beyond the reach of ordinary people. Such a person is not acceptable as a minister to the Son of Heaven, nor as a friend to the feudal lords. Men like Yan Guang and Zhou Tang of the Eastern Han dynasty are examples of this kind. They possess a clear breeze and lofty virtue, causing those who hear of them to feel reverent. Indeed, they can make greedy people become clean and timid people determined, helping to achieve the prosperity of talents and the beauty of moral influence, which is of great benefit to the world. Therefore, it is said, "its feathers can be used as a standard"—symbolizing the use of feathers as ornamentation, thus indicating good fortune. Viewing wealth and honor as drifting clouds, with aspirations beyond all things, who could disturb his adherence to virtue?

歸妹，征凶，無攸利。

The hexagram "Gui Mei" warns that proceeding hastily is dangerous and brings no benefit.

歸妹為天地之大義者，天地交而萬物興，亦歸妹之義也。有夫婦然後有父子，生死始終之理具於此，無歸妹安有始？無始安有終？故歸妹為人之終始也。說以動，則動不以道，徇人慾以滅天理，固有凶而無利矣。位不當則征凶，天地翻覆，冠屨倒置，賢不肖之榮寵擯斥相去逺甚，盈天地間皆非人道矣，至是而欲行則凶立至矣。柔乗剛則柔用事而剛為所屈，君子無所利矣，未至如位不當之甚也。不有君子，其何能國？小人亦何所利哉！

The hexagram "Gui Mei" represents the great principle of the universe because the energies of heaven and earth interact and thus all things come into being. This is precisely the meaning of "Gui Mei," which signifies the marriage of a young maiden. Only through the union of husband and wife can there be father and son, and the principle of life and death is contained within this. Without the union of male and female, how could there be a beginning? Without a beginning, how could there be an end? Therefore, "Gui Mei" is both the beginning and the end of human relationships. The lower trigram is Dui, meaning Joy, and the upper trigram is Zhen, meaning Movement. Joy leads to reckless action, which is acting against the right path, yielding to human desires and extinguishing heavenly principles, thus resulting in danger and no benefit. The positions of the lines are mostly inappropriate, hence "zheng xiong" (a warning of danger). At this time, heaven and earth are overturned, and the roles of hats and shoes are reversed. The virtuous and the unvirtuous are both honored and rejected, with a vast difference between them. The entire world is filled with things that are not in accordance with human principles. At this point, to act recklessly is to invite immediate danger. The flexible lines are above the strong lines, meaning that the petty and weak are in power while the noble and strong are oppressed. The virtuous gain nothing, and this situation is not as severe as the improper positions. The "Zuo Zhuan" says, "Without the virtuous, how can the state be maintained?" If a country lacks virtuous people, how can it be sustained? In the end, what benefit can the petty people gain?

雷動澤隨，非歸妹其惟動是隨而不以道，亦如歸妹之義也。人之所從所與不可不慎，或沉溺其所有，或怵惕於其可畏，變平生之所守而輕從之，則合之不以道而失其義矣，要其終豈無敝乎？君子所以戒謹恐懼而不茍於其始也。

The upper trigram is Zhen (Thunder), and the lower trigram is Dui (Lake). Thunder moves and the lake follows, which is precisely the meaning of the hexagram "Gui Mei" (Return of the Young Wife). Those who merely follow others' actions without adhering to the right path are similar to the meaning of "Gui Mei." The person one follows and the friends one associates with must not be taken lightly. Some are entrapped by the wealth others possess, while others are intimidated by the power others can exert, leading them to change their lifelong principles and follow easily. This is combining without following the right path and losing righteousness. In the end, how can there be no harm? Therefore, the gentleman is cautious and careful, unwilling to act hastily at the beginning.

初九陽剛在下，女子賢正而處卑微，娣之象也。未有合二姓之好以為宗廟社稷之主之責焉，而成助乎女君，跛之能履，其履幾何？亦深可惜矣。然道行於女君而有常焉，則女君之能進婦道即初九之道也，故得吉，有開誠心、布公道、集眾思、廣忠益之意。諸葛孔明君子未必不樂為所用，而廖立、李平之徒至於痛哭而奮死焉。

Initial Nine, being yang and strong, is situated at the very bottom, like a virtuous and upright woman who is in a lowly position, symbolizing a concubine accompanying the main wife. She has not established a marriage between two families or taken on the role of the main wife, who upholds the ancestral temple and state affairs. She can only assist the main wife in achieving things. This is called 'a lame person can walk,' meaning that although a lame person can walk, how far can they go? It is indeed a pity. However, if the proper path can be carried out through the main wife and lasts long, then the main wife's ability to fulfill her role as a wife is actually due to the contribution of Initial Nine, hence it is auspicious. This contains the meaning of being open and sincere, and pooling ideas and wisdom. When Zhuge Liang governed, the virtuous men were not unwilling to be used by him. Even those who had been demoted, such as Liao Li and Li Ping (Li Yan), upon hearing of his death, wept bitterly and were determined to die in his service.

九二陽剛得中，女子之賢善多矣，上有正應而反陰柔，此徳此善將焉用之？眇之能視，其視幾何？衡門考盤之賢者髙出千古之上，君子尚當企及焉。五雖應二而道未可以大行，幽人之貞必道行天下而後行之，固不屑於眇之能視也。張華之委身晉惠，雖江左粗安，所成幾何，而竟取殺身之禍，昧於幽人貞之戒也。

Nine Two is yang and strong, occupying the central position, which for a woman signifies a place of great virtue and goodness. However, the Six Five above it is actually a yin and weak ruler. How can such virtue and goodness be of any use? This is referred to as '眇能视' — one eye can see, but how much can it really see? The hermits who lived in '衡门' and '考槃' in the streams, as described in the Book of Songs, have a character far beyond the ages. Even the gentleman should strive to reach their level. Although Six Five is in correspondence with Nine Two, its way cannot be fully realized, so the line statement says '幽人之贞' — the virtue of the solitary person who remains steadfast. One must first attain the Way and be able to practice it throughout the world before coming out to implement it. It is not worth the effort to merely achieve a limited result like '眇能视'. Zhang Hua of the Western Jin Dynasty served the foolish Emperor Hui of Jin, managing to maintain a rough stability in his region, but how much did he actually achieve? In the end, he suffered a fatal consequence, precisely because he did not understand the warning of '幽人贞'.

六三歸妹以須，此輩宜束之髙閣，待其既格，然後徐議其任耳，反歸為娣。李文靖言丁謂，顧其為人可使之在人上乎？當是時雖竄逐林莽亦不為過，而使其竟成君子之禍，文靖所處亦未盡善。九四陽剛在上而下無應，賢女擇配而不輕從人，為愆期遲歸之象，非不歸也，待時而己，若無其時亦終不歸矣。子貢問有美玉於斯，韞櫝而藏諸，求善價而沽諸？子曰：沽之哉，沽之哉，我待價者也。伊尹不遇商湯，太公不遇周文，則莘野之耕夫、磻溪之釣叟終焉而己。

The Sixth Line, Third Position, says, "The maiden is left waiting." This refers to a young woman who is put aside and left waiting. Such people should be set aside and not given any position until they have truly corrected themselves. Therefore, the line statement says to return and be a concubine. In the Northern Song Dynasty, Li Hang (Wenjing) commented on Ding Wei, saying that given his character, how could he be placed above others? At that time, it would have been acceptable to exile him to the wilds. Yet Li Hang ultimately allowed him to cause great harm to the virtuous, and his handling was not entirely proper. The Ninth Line, Fourth Position, has a yang line in the upper trigram and no responding line below, like a virtuous woman choosing a husband but not easily giving her hand in marriage. Therefore, there is "delayed period" — an image of delaying the marriage, waiting for the right time. This is not refusing to marry, but waiting for the right opportunity. If there is never a suitable opportunity, then she will remain unmarried all her life. The Analects of Confucius, in the chapter Zihan, records that Zigong asked Confucius: "Suppose there is a fine jade here, should we keep it in a box or sell it for a good price?" Confucius replied, "Sell it, sell it. I am waiting for someone who appreciates its value." If Yi Yin had not met King Tang of Shang, or if Jiang Taigong had not met King Wen of Zhou, they would have been just a farmer in the wilderness of Shensheng or an old fisherman by the Bo Xi stream, ending their lives in obscurity.

六五以陰居尊，下應九二之陽，為帝乙歸妹，其君之袂不如其娣之袂良之象，女徳至此盛之至也。為月幾望之象，不曰望而曰幾望，望則已滿矣，六五虛己下應，非自滿者也。何彼穠矣，棠棣之華；曷不肅雝，王姬之車，得此義矣。凡君人者忘其崇髙富貴之勢，尊徳樂義，虛己下賢，期於成君徳而盡君道者，亦此義也。

Six in the Fifth holds a noble position but is Yin and flexible, and responds to Nine in the Second, which is Yang and strong, so it is called 'The Emperor Yi Marries His Younger Sister'—Emperor Yi marries his younger sister. The phrase 'the queen's sleeve is not as fine as that of her maid' shows that the virtue of a woman reaches its peak when she is humble and respectful. There is also the image of 'the moon is almost full'; it does not say 'full' but 'almost full' because when the moon is full it begins to wane. Six in the Fifth is humble and responds to the virtuous minister, not self-satisfied. The poem from the Book of Songs, 'Zhaonan: He Bi Rong Yi' praises 'How splendid is that, the flowers of the tangerine tree' and 'Why not harmonious and respectful, the royal princess's carriage', extolling the royal princess who marries down and remains respectful and humble without arrogance. This is exactly the meaning here. For those who rule, if they can forget their lofty and prosperous power, honor virtue, delight in righteousness, be humble and respectful to the virtuous, and wholeheartedly strive to achieve the virtue of a ruler and fulfill the duties of a ruler, this is precisely the same meaning.

上六居歸妹之終而無應者也。女承筐無實，女無實應於士者也；士刲羊無血，士無實求於女者也，亦何所利哉？有道君子老於林下而時未可為，則終焉而己。雖然，所不利者天下國家也，在君子則道未嘗不亨，於此心此身無不利矣。孟軻氏於平公似之，而所不利者魯之宗廟社稷也。孟子曰：天未欲平治天下也，如欲平治當今之世，舍我其誰？處之固泰然矣，奚以不利言哉？

The Sixth at the Top is at the final position of the hexagram "Return of the Bride" and has no corresponding line. "The woman carries a basket but it is empty," meaning the woman cannot offer something real to match the man; "the man cuts the sheep but there is no blood," meaning the man cannot offer something real to win the woman's favor—so what benefit is there? A virtuous gentleman would die in the mountains and forests, for the times do not allow for action, and thus it ends here. Although this is the case, the phrase "no benefit" refers to the state and country not gaining anything. As for the gentleman himself, his way is not without success; for his mind and body, there is no harm. The experience of Mencius at the court of Duke Ling of Lu is similar to this, and what does not gain benefit is the state temple and ancestral land of Lu. The "Mencius · Lower Part of Gongsun Chou" records Mencius saying: "Heaven does not yet wish for the world to be at peace; if Heaven wished for the world to be at peace, in the present age, who else but me?" How calm and assured he was in his position, how could there be any mention of "harm"?

豐，亨。王假之，勿憂，宜日中。

The Hexagram of Abundance is favorable. The king can attain such a grand situation, without worry, and should illuminate the world like the sun at its zenith.

察之極其精，處之極其當，則惟動丕應徯志，為盛大之勢，亨之道也，家國與天下皆然。若以極大者言，則惟王者可以當之，如舜之覃敷文徳至於四方風動，禹之祇臺徳先、不距朕行至於東漸西被朔南暨，此亨之極也，故曰王假之，尚大也。盛極則衰，氣運之常，聖人以天自處，則有回氣運之道焉，故勉之以勿憂宜日中也。宜日中，宜守中道之義也，日中則照無不徧，未中與過中，照或有不及者焉。聖人以仁義禮樂化天下，舉一世而甄陶之，通其變使民不倦，神而化之使民宜之，則何盛極之衰之可憂哉？故曰宜日中，宜照天下也。

Observing matters with utmost precision and handling affairs with perfect appropriateness, once there is an action, the whole world responds greatly, because the people's hearts have long been looking forward and expecting it. This forms a great momentum, which is the reason why the hexagram "Feng" (Abundance) is considered to be smooth and prosperous. Whether it is a family, a country, or the whole world, it is the same. If we consider the aspect of reaching the utmost prosperity, only the sovereign is capable of it. For example, Yu Shun widely spread cultural virtue, eventually leading the four directions to respond in admiration; Da Yu revered his own virtue first, and the whole world obeyed his commands. His education spread east to the sea, west to the desert, north and south to the reaches of civilization—this is the ultimate prosperity, so the Commentary on the Judgment says, "The king approaches it, which shows greatness." When prosperity reaches its peak, decline is inevitable, this is the constant nature of the vital energy. The sage, by aligning himself with heaven, has the means to reverse the trend of vital energy, so the hexagram statement encourages him, "Do not worry, it is appropriate to be at the zenith." "Appropriate to be at the zenith" means one should remain steadfast in the middle way: when the sun reaches its zenith, its illumination is everywhere; if it has not yet reached the zenith or has already passed it, there will be places that are not illuminated. The sage uses benevolence, righteousness, propriety, and music to educate the world, shaping an entire generation, harmonizing changes so that the people do not grow weary, and subtly influencing them so that each person finds what is suitable for them. Then, what is there to worry about the decline after prosperity? Therefore, the Commentary on the Judgment says, "Appropriate to be at the zenith, appropriate to illuminate the world."

日中則昃而夕矣，月盈則食而缺矣，天地盈虛且與時消息而有盛有衰矣，況於人？況於鬼神？而可無盛衰乎？天地之盈虛消息，以其有常者而言也，如五百年元氣積厚，生聖人而成治化，則盈而息也，自此則漸虛而消矣。鬼神則自其屈伸往來變化不測者而言，如熱極則風生，亢極則雨生，澇極則陽生，凡一日之間陰晴不常、變態不測，此皆鬼神之理也。只以連日雨觀之，熱氣盛則雨之候，雨驟則又不能久。人之一身之老少及家國天下之廢興存亡，則又易見者也。君子盡其在人者而已，本於天者則順受之。

When the sun reaches its zenith, it begins to move westward, and then comes dusk; when the moon is full, it starts to wane, and then becomes crescent. The fullness and emptiness of heaven and earth follow the sequence of time, alternating between flourishing and declining. How much more so for human beings and spirits? How could there not be cycles of flourishing and decline? The fullness and emptiness of heaven and earth refer to their regular patterns: for example, over five hundred years, the vital energy accumulates deeply, giving rise to sages who bring about a generation of good governance, which is the state of fullness and flourishing. After that, it gradually becomes empty and declines. Spirits, on the other hand, refer to their unpredictable changes and movements: for instance, when heat reaches its peak, wind arises; when drought is extreme, rain comes; when floods are at their height, the sun appears. Within a single day, the weather changes from clear to cloudy, unpredictable, which are the principles of the movements of spirits. If we look at continuous rain, for example: intense heat is a sign that rain is coming, but the rain comes suddenly and does not last long. As for a person's youth and old age, or the rise and fall of a family, a country, or the world, these are even more evident. A gentleman only does what is within human capability, and for the part that is based on heavenly destiny, he accepts it calmly.

雷電皆至，亦豐之象也。折獄致刑，取於雷電威照之義，非威則照無所用而適足以長奸慝，非照則威為暴虐而或至於殺無辜。初九遇其配主，雖旬無咎，陽與陽本不相應。初九為離之體，有明者也；九四為震之主，能動者也。非九四則初九無所用其明焉，非初九則九四無以措其動焉。配主，謂其才徳與己相配而可相主矣。雖旬則無咎焉，相與往則足以成功矣，故可尚也。古人有謀斷相資者類於此。

The Great Image of the Hexagram of Abundance says, "Thunder and lightning both arrive, abundance." Thunder and lightning coming together symbolize abundance. In judicial judgment, the use of punishment draws upon the combined power and clarity of thunder and lightning: without power, clarity cannot be applied and may even encourage wrongdoing; without clarity, power becomes tyranny, possibly leading to the wrongful killing of the innocent. The line statement of the first nine (initial yang line) says, "Meeting its principal partner, though equal for ten days, there is no blame." Yang lines usually do not correspond with each other, but the first nine belongs to the trigram of Fire, which possesses the virtue of clear discernment. The fourth nine is the principal line of the trigram of Thunder, which is capable of action. Without the fourth nine, the clear discernment of the first nine has nowhere to be applied; without the first nine, the action of the fourth nine has nowhere to be directed. "Meeting its principal partner" means that the other party's virtue and ability match one's own, allowing mutual leadership. "Though equal for ten days" means although both are equal, there is no fault; by combining their efforts, they can accomplish great achievements, hence it is said "it is commendable," worthy of praise. In ancient times, those skilled in planning and those skilled in decision-making relied on each other, which is similar to this situation.

六二得中得正，為離之主，有明徳之君子，可以益國與民者也。六五當豐之時，以陰柔居尊位，沉溺於富貴崇髙，則昏暗之甚者也。六二有明徳而五不能用，為豐其蔀，厚其障蔽而明不得外見也。日中，明也；見斗則夜而昏矣，己則明而遇人之昏之象也。五何以至此哉？晏安之溺人，或剛立者不能保其有終，而況柔懦者乎？以唐玄宗之才智，討平韋武之亂，委任姚崇宋璟以致富庻，開元之際可謂豐矣，內耽女寵，外信小人，十九年養成天下之亂，竄身巴蜀幾至亡國，此其明驗也。

Six in the Second is in the center and upright, being the main line of the Li hexagram, possessing the virtue of brightness and being a gentleman who can benefit the state and people. Six in the Fifth, during a time of abundance, holds a high position with a yielding and soft nature, becoming immersed in wealth, luxury, and high status, reaching the utmost darkness. Although Six in the Second has the virtue of brightness, Six in the Fifth fails to employ it, resulting in "the covering of the roof becomes thick"—the heavy curtain of darkness blocks out the light. "Midday" is naturally bright, but "seeing the Big Dipper"—seeing the Big Dipper in daylight—means it is as dark as night. This is the image of someone who is clear-minded but encountering others who are in darkness. Why has Six in the Fifth reached such darkness? Ease and pleasure can easily ensnare people. Even a strong and self-reliant person may not be able to maintain goodness until the end, let alone a weak and timid one. Take Emperor Xuanzong of the Tang dynasty as an example. With his talent, he suppressed the Wei and Wu factions, appointed Yao Chong and Song Jing, and brought the country to prosperity, making the Kaiyuan era a time of abundance. However, internally he indulged in women and externally trusted villains, leading to chaos in the country within nineteen years, and finally fleeing to Bashu, almost causing the country's destruction. This is a clear example.

張九齡以直言往而遂得罪，其疑疾不亦甚乎？惟當積其至誠以感動之，則可以得吉，至誠而不動者未之有也。誠之至，則可以發其志而有轉移之理焉，周公之於成王是也。故曰：我之弗闢，我無以告我先王。公可謂極於忠誠矣，故風雷彰變而成王至於感泣焉。誠之至與不至則責之二，五之悟與不悟則委之天。

Zhang Jiuling was punished for speaking frankly, so how deep is Emperor Xuanzong's suspicion? In such a time, ministers can only accumulate sincere intentions to move the emperor and thus achieve good fortune; there has never been a case where sincere intentions failed to move someone. When sincerity reaches its extreme, it can awaken the emperor's mind and change the situation, as was the case with Duke Zhou and King Cheng. Therefore, the Book of Documents, in the section Jin Teng, records Duke Zhou saying, "If I do not take the initiative to shoulder the responsibility, I would be unable to account to our ancestors." Duke Zhou can be said to have reached the extreme of loyalty, so later when there was a heavenly omen of wind and thunder, King Cheng was moved to tears. Whether sincerity is attained or not lies with the ministers; whether the emperor understands or not, that is something left to heaven.

九三豐其沛，日中見沬，亦以明徳而遇昏暗之時之象也。沬，小星，見沬則暗之甚矣。右肱，便於作用者也，折其右肱，終不可用也。九三剛正離體，有明徳而不為世所用，為折其右肱之象。君子用則行其道於天下，不用則奉身而隠於丘園，有何不可？若三者，明足以察乎事之幾，剛足以致其退之速，故無咎。

Nine in the Third, "Fullness of its limbs, seeing a small star at noon," also represents the image of possessing the virtue of brightness yet encountering a dark age. "Mai" refers to a small star, and seeing even a small star during the day indicates that darkness has reached its extreme. The right arm is convenient for action, but "breaking its right arm" means that the arm is ultimately useless. Nine in the Third is strong and upright, located in the trigram of Fire, possessing the virtue of brightness, yet not being used by the world, which is the image of "breaking its right arm." A gentleman, when employed, carries out his way in the world; when not employed, remains pure and retreats to the fields and mountains. What is there to be unacceptable? Like Nine in the Third, having clear insight to discern subtle matters and firm decisiveness to withdraw quickly, there is no fault.

九四近六五者，六二應六五者，故取象同豐其蔀、日中見斗，六五為之也。遇其夷主，與初應也，夷，等夷也。初以四為配主，四以初為夷主，相下相資而期以行其志也。初在下，未敢以成功望於初，故但言往有尚。若四得初之明以施其動，有旋乾轉坤之功焉，故得吉。

Nine in the Fourth and Six in the Fifth are adjacent, and Six in the Second corresponds with Six in the Fifth, so they share the same symbolic image, both stating "The covering is full, the sun is seen with the star Dou." These are all caused by Six in the Fifth. Nine in the Fourth "meets its equal ruler," which corresponds with Nine in the First. "Yi" means equality; Nine in the First regards Nine in the Fourth as a suitable ruler with matching ability and virtue, while Nine in the Fourth regards Nine in the First as an equal ruler. They are mutually respectful and rely on each other, hoping to carry out their respective aspirations. Nine in the First is in a lower position and is not yet bold enough to expect achieving success, so the line statement only says "Going forward is commendable" — going forward is worth praising. If Nine in the Fourth can use the clarity of Nine in the First to carry out its actions, it would have the effect of turning the heavens and the earth, thus achieving good fortune.

豐之時多賢才焉，初九九三皆剛而得正，九四以剛居柔而動不躁，六二以柔得中正而為明之主，其志其才皆一時成章之士也。六五若能來而致之，布諸列位，使輔己盡君道以答天休焉，則為善守成業之主，有慶譽而吉矣。五陰柔，其才未必能若是焉。聖人以世未嘗無君子，憫其柔暗而不能用則無以保豐大之業，故設此以啟之，其垂教萬世之意深矣。或五居動體，亦有可轉移之理焉。

In times of abundance, many virtuous talents emerge: the Nine at the Beginning and the Nine in the Third are both strong and upright. The Nine in the Fourth, though a strong line, occupies a soft position and acts without rashness. The Six in the Second, being gentle and upright, becomes the luminous leader. Their aspirations and abilities are all capable of achieving great accomplishments in literature and affairs. If the Six in the Fifth can attract these people, assign them to various positions, and let them assist in fulfilling the duties of a ruler, thus repaying the grace of Heaven, then he would become a wise ruler who maintains the established order, enjoying blessings and auspicious reputation. However, the Six in the Fifth is yin and weak, and may not be able to reach this level. The sage believes that there are indeed virtuous people in the world, but laments that the Six in the Fifth is weak and confused, unable to employ them, thus failing to preserve the great foundation. Therefore, he sets forth this teaching to enlighten him, with a profound intention for generations to come. Alternatively, the Six in the Fifth, though in a situation of movement, still has some room for change.

上六以陰柔居豐之極，是憸夫壬人志於富貴而自封殖其家者也，為豐其屋、蔀其家之象。斯人也，於事之是非、人之賢否則懵乎其無見焉，為窺其戶、閴其無人、三歲不覿之象焉，戶非無人，以昏暗之甚而不能見也。小人亡身殖貨，上而攘奪於君，下而刻剝於民。周之皇父作都於向，擇三有事亶侯多藏，擇有車馬以居徂向，而周遂以亡，豈特小人一身一家之凶而已哉！

The Sixth at the Top is a person of yin and flexibility who occupies the extreme position of abundance. This is a type of sycophantic and petty person who is solely devoted to pursuing wealth and power, and is only concerned with expanding his own possessions. Thus there is the image of "building a lofty house and covering up his family's entrance." Such a person is completely ignorant of the right and wrong of matters and the virtue or vice of people. Thus there is the image of "peeking through the door crack, the room is empty and quiet, and for three years there has been no sight of anyone." In reality, there is no one inside the door, but he is too blind to see it. These petty people are not afraid of ruining their own reputations and names in order to accumulate wealth. They plunder from above, from the sovereign, and oppress the people below. The "Book of Songs · Xiao Ya · Shiyue Zhi Jiao" describes the minister Huangfu during the reign of King You of Zhou who built a new capital city called Xiang. "Selecting three officials who are skilled in affairs, choosing those who are wealthy," selecting three ministers who are rich, "choosing those who have carriages and horses, to move to Xiang," selecting those who have carriages and horses to move to Xiang. The Zhou dynasty thus gradually declined and eventually perished. How could this be only the misfortune of a single petty person and his family?

旅，小亨，旅貞吉。

The Traveler hexagram is somewhat auspicious; being in a foreign place and maintaining correctness brings good fortune.

山上有火，旅之象也；止而相離，亦旅之義也。六五以柔得中於外而順乎上下之二陽，善用柔道而又得剛陽以依之；止而麗於明，於所止之處而用明徳焉：此皆處旅之正道，旅之所以小亨而得吉由於此也，此即旅之時義也。時義若此之大，以羇旅之際，故但可以致小亨。周襄王出居於鄭，自謂不榖不徳而藉晉侯以復國，得處旅之道矣；昭公不聽子家之言而客死於乾侯，失而又失也。

The upper trigram is Li (Fire) and the lower trigram is Gen (Mountain), symbolizing fire on a mountain, which represents the image of a traveler. The mountain is still while the fire is active, and the two trigrams being apart also signify travel. The line six in the fifth, with its gentle and compliant nature, is in the middle of the outer trigram, and both the upper and lower yang lines are obedient to it. This shows the ability to use the way of gentleness effectively and to rely on the strength of the yang. The lower trigram, representing stillness, adheres to the brightness of the upper trigram, and in the place where it stops, it displays the virtue of brightness. These are the proper ways for someone in a situation of wandering. The hexagram "Travel" is said to be "slightly prosperous" and able to achieve good fortune because of this, which is what the Commentary on the Judgment refers to as "the meaning of the time for travel." The significance of this time-related meaning is great because one is in a state of wandering and drifting, thus only achieving a small degree of prosperity. King Xiao Wang of Zhou was forced to reside in the State of Zheng, and he referred to himself as "not virtuous," relying on the strength of Duke Jin Wen to regain his kingdom, which can be considered as mastering the way of dealing with travel. On the other hand, Duke Zhao of Lu did not listen to the advice of Zi Jia Ji, and eventually died in Ganhou, which was a case of repeated mistakes.

是道也，用之以處夷狄患難皆無不可。折獄致刑，取山上有火照能及逺之義；不留獄，則去而不有之義也。賁之火在山下，明不及逺，故但明庻政而無敢折獄；則旅之火在山上者，自有折獄致刑之用焉。初六當旅之時，以陰柔處下，旅之最下者也，其志瑣瑣然，計錙銖之利，失人心而自取窮極災也。當旅之時，所賴以安身者次舍也，所賴以裕用者資財也，所賴以給役者童僕之貞也，三者皆旅之不可無者也。

This principle is applicable in dealing with the troubles of夷狄 and when one is in distress, without exception. The Great Image Commentary of the Travel卦 says, "The gentleman uses clear and cautious punishment, and does not detain cases." The judgment by punishment is based on the image of fire on a mountain, which shines brightly and can reach far. Not detaining cases is based on the image of fire passing through without remaining, going away without taking possession. In the贲卦, the fire is below the mountain, and its light cannot reach far, so the Great Image Commentary only says, "Clarify all government affairs, and dare not decide cases." In the Travel卦, the fire is on the mountain, naturally having the function of judgment and punishment. The initial line, at the time of being a traveler, with a yin and soft nature in the lowest position, is the most humble among travelers. His mind is petty and mean, only calculating small gains and losses, thus losing the people's support and bringing about hardship and misfortune. When in a state of travel, the place to rely on for survival is the inn, the means for daily sustenance is wealth, and the service provided is the loyalty of servants. These three are essential for travel.

六二柔順中正，善處乎旅者也，其才其徳皆可以致此，吉不待言而可知矣。旅焚其次，則處身者無其所矣；喪其童僕之貞，則給役者無其人矣。九三過剛不中，居下之上，驕亢而不能下人，人莫與以相親，不能一朝存其身者也，危莫甚焉。三近於離，故取焚次之象。

Six in the Second is gentle and proper, occupying the central position and being correct, making it suitable for someone who is traveling. His talent and virtue are sufficient to obtain a lodging, wealth, and a loyal servant, thus bringing auspiciousness, which is evident without further explanation. Nine in the Third, however, is described as 'traveling and burning the lodging,' indicating that the lodging is burned, leaving no place for the traveler to rest. It also says 'losing the loyal servant and being steadfast,' meaning the loyal servant is lost, and those who are available for service are gone. Nine in the Third is overly strong and does not occupy the central position, being located above the lower trigram. It is arrogant and self-important, unable to humble itself and submit to others, so no one is willing to be close to it. This is a person who cannot even maintain safety for a single day, and there is no greater danger than this. Nine in the Third is close to the upper trigram, which represents fire, hence the image of 'burning the lodging' is taken.

九四旅于處，未得旅之次舍也，以其陽而居陰也。以陽居陰則剛而能柔，處上之下則上而能下，剛而能柔、上而能下，則防身有其具而災不及焉，是于于處之地而得所資以防身之斧也。然所乗者過剛不中之九三，又與己異體而不相得焉；所應者瑣瑣取災之初六，未可相與以有為焉。若四者，僅可藉之以免禍而已，故其心有不快也。子家子不能於意如之強戾，叔孫昭子之才又不能為已之助，知有亡而己矣，此爻似之。

Nine in the Fourth, "traveling in a place," indicates only a temporary place to stay, not yet a proper lodging. This is because it is a yang line in a yin position. A yang line in a yin position signifies strength that is also flexible, and being in the lowest position of the upper trigram means being high yet humble. Strength that is flexible and being high yet humble provide a means of protection, so disaster does not reach it. Thus, even in this temporary dwelling, it has something to rely on for protection, called "resources and tools." However, it is overpowering the overly strong and not in the center, the nine in the third, and it is not of the same nature as itself, so there is a lack of harmony. It also corresponds to the six at the beginning, which brings about trivial troubles and misfortune, and cannot act together. Like Nine in the Fourth, it can only rely on these to barely avoid disaster, hence feeling unsatisfactory. In the Spring and Autumn period, Zi Jia Ji was helpless against Ji Sun Yi Ru's tyranny, and Shu Sun Zhao Zi's talents could not help him. He only knew that the state would eventually fall, and this line is similar to him.

六五為離之主，有文明之徳，雉之象也。以柔處旅之時而又居非其正，則事多委曲求濟而未有直遂之意焉。有文明之徳而少直遂之意，為射雉一矢亡之象也。徳以文明為大，五具此則所善者多矣，故終以譽命為上所聞。五可謂得而有失、失而終得者也。

Six in the Fifth is the main line of the Fire卦 (Li), possessing the virtue of civilization, which corresponds to the image of a pheasant. With a gentle and compliant nature, it is situated in a time of wandering and is not in the proper position, so actions often require indirect and roundabout methods to succeed, leaving no room for straightforward and smooth progress. Although it has the virtue of civilization, it lacks the direct and smooth success, hence the image of 'shooting a pheasant, losing one arrow'—the image of attempting to shoot a wild pheasant and losing an arrow. The virtue of civilization is the greatest, and since Six in the Fifth possesses this, there are many commendable aspects. Therefore, it is ultimately known by those above due to its good reputation and favorable fate. Six in the Fifth can be described as one who gains and loses, and though it loses, it ultimately gains again.

上九處旅之上，離為雉，鳥之巢也，髙而不下，失其所與而無以自安，為鳥焚其巢之象。在旅人則方自以為得也，而終至於無以容其身，先笑而後號咷也。易，輕易也，離性躁動，故以輕易而喪其順徳焉。輕易與順徳自相反，有此則彼喪矣，順徳喪則焚巢號咷固不免矣，上可謂自取災咎者矣。

The Upper Ninth line is at the top of the Travel卦. The line Li represents a bird, and birds always need a nest. The Upper Ninth occupies a high position but refuses to humble itself, losing connection with those who are close to it and thus having nowhere to rest, hence the image of "the bird burns its nest." For the traveler himself, he is confident and feels successful, but ultimately ends up with nowhere to belong, leading to "first laughing and then crying." The Book of Changes refers to something light-hearted and careless; the nature of Li is restless, so due to carelessness and negligence, it loses its gentle virtue. Carelessness and gentle virtue are opposites; having one means losing the other. Once gentle virtue is lost, burning the nest and crying out naturally follow. The Upper Ninth can be said to be the one who brings about his own misfortune.

巽，小亨，利有攸往，利見大人。

The Xun hexagram indicates slight success and is favorable for going somewhere and meeting a superior person.

剛巽乎中正而志行，九五以陽剛居中正之位而其志可行，所謂中天下而立、定四海之民也。初六順乎九二，六四順乎九五，則柔皆順乎剛，用事者為陽剛君子之類，而陰柔之小人歸於從伏之下而不得行其志，故可以小亨而利有攸往、利見大人。其不能大亨者何也？凡陽剛之才之作用，可以大有為而致大亨；巽體本陰而重巽，則巽之巽、陰之陰者也，固不能大有為而致大亨也。

The Commentary on the Judgment says, "The strong and upright are flexible in the center and correct position, and their aspirations are realized." Nine in the Fifth, being a strong and upright yang line, occupies the central and correct position, thus enabling its aspirations to be carried out. This is similar to what is said in the Mencius, "Standing in the center of the world and establishing order for the people of the four seas." Six at the Beginning follows Nine in the Second, and Six in the Fourth follows Nine in the Fifth. This shows that the flexible lines follow the strong lines. The ones in power are strong and upright gentlemen, while the weak and flexible petty people are subdued and cannot carry out their private aspirations. Therefore, it can achieve a small success, and it is advantageous to go somewhere and to see a great person. Then why cannot it achieve great success? Whenever strong and upright talents are active, they should be able to achieve great success. However, the nature of the Wind hexagram is inherently flexible and weak, and since both the upper and lower trigrams are Wind, it becomes flexibility on top of flexibility and weakness on top of weakness. Naturally, it cannot achieve great success.

治道不能如三代者，僅為小康而已；施為不法乎三代者，溺於陋習而已。如漢唐之治皆為小亨小康而己，其利有攸往，亦不出乎雜覇雜夷之作用也，比於三代聖王井田封建學校之制、對時育物、舉一世而甄陶之，則如天地之相懸矣。九五以剛陽居尊，有大人之象，見之而得以行其所學，亦君子所願也，此亦巽之大人也，比之與天地合徳之大人則有間矣。如漢文帝、唐太宗，亦可謂當時之大人矣，然徳未至於盛則治未至於極，效止庻富而禮樂不興，可以當此之小亨也。

Those who fail to reach the level of the Xia, Shang, and Zhou dynasties in governance are merely in a state of小康 (a modest prosperity); those who do not follow the ways of the Three Dynasties are merely indulging in outdated customs. The prosperous periods of the Han and Tang dynasties can only be considered as small success (小亨) and小康. Their so-called "advantageous to go forward" (利有攸往) does not come from the mixed use of霸道 (dominant force) and the inclusion of夷狄 (barbarian) policies, which are of limited effect. Compared to the systems of the Three Sage Kings, such as the well-field system, the feudal system, and the school system, which nurture all things according to the seasons and shape an entire generation, there is a vast difference, as great as heaven and earth. The Nine in the Fifth (九五) holds a yang strength in the exalted position, showing the image of a great person (大人). To see such a great person and implement one's own learning is what a gentleman desires. However, this is only the great person in the sense of the卦 (trigram) of Wind (巽), which is still one level below the great person described in the 文言 of the卦 of Heaven (乾), who harmonizes with the virtue of heaven and earth. Emperors Wen of Han and Taizong of Tang can be considered great persons of their time, but since their virtue was not fully perfected, their governance was not at its peak, and their achievements were limited to the prosperity of the people and their wealth, but the rites and music were not revived. This is exactly what is meant by "small success" (小亨) here.

重巽言申命，隨風則言申命行事，申命皆取重巽隨風之義，申命後必有所事也。申者，丁寜告喻之也。或以己之所行諭民知之而後行之，或命民以所當行之事，既命之後即令民行之，上之人視其所行之勤惰而勸懲之，亦行事之義也。

The Commentary on the Judgment of the Hexagram of Wind says that in terms of the double Wind, it speaks of "reiterating commands." The Great Image Commentary says that in terms of following the wind in succession, it speaks of "reiterating commands and carrying them out." The term "reiterating commands" comes from both the double Wind and the following of the wind. After repeatedly issuing orders, there must be actual action. "Reiterating" means to explain and inform: either to inform the people of one's own intentions before proceeding, or to command the people to do what they should do, then allow them to carry it out, and the person in authority observes their diligence or laziness and rewards or punishes accordingly. This is the meaning of "carrying out actions."

初六當巽之時，以陰居下，過於柔懦而不能振拔者也，事多失之不及，為或進或退而不能果決之象。利於武人之貞焉，武人而非貞則血氣之強而已矣，惟能貞也，則凡剛毅果斷而振奮有為者皆純於義理之正而為君子所尚矣。初非能此，聖人因其柔之甚而激勵之，使志於治也。古人有以性緩而佩弦者，類此。

The line 'Initial Six' occurs at a time when flexibility and compliance are appropriate, with a yao (line) of yin in the lower position. This represents a person who is overly weak and timid, unable to take initiative. In handling affairs, they often fail to act in time, hence the image of 'advancing and retreating'—flickering between forward and backward movement, lacking decisiveness. The line statement says 'favorable for the steadfastness of a warrior.' It is appropriate to act with the steadfastness of a warrior. If a warrior does not maintain steadfastness, it is merely the strength of physical courage; only when one maintains steadfastness can all expressions of firmness, decisiveness, and vigorous endeavor arise purely from the correctness of moral principle, and thus be esteemed by the gentleman. Initially, the line 'Initial Six' is incapable of reaching this level. The sage, recognizing its excessive softness, encourages it to set its mind on governance. In ancient times, some people who were naturally slow in action wore bowstrings as a self-restraint, similar to this.

九二巽在床下，過於巽者也。史巫之紛若，所以逹誠意於神明也；用史巫紛若，用其誠也。能用其誠，則凡過於巽者皆真徳實意，而非足恭之虛貌，則可以得吉矣。二有剛中之徳，其巽可以合於道，故聖人勉之以用誠焉。非誠則其巽為象恭行詐之小人，而君子之所羞見者也。九三剛正居下之上，巽本可以得正也，然處六四之下，四陰柔其性務入而近於五，是夤縁鑽刺得時得志之小人也。三居其下，朶頥於其勢而數巽焉，可羞之甚也，所得者富貴，所喪者名節，廉恥之不修而其志亦窮矣。

Nine in the Second, "Xun is beneath the bed," indicates excessive flexibility. "Shi Wu Fen Rao" refers to the use of historians and diviners in a chaotic manner, which is a means of conveying sincerity to the spirits. "Using historians and diviners in a chaotic manner" means using their sincerity. If one can offer genuine sincerity, then all actions that appear overly flexible are from true virtue rather than false politeness, thus leading to good fortune. Nine in the Second possesses the virtue of strength and uprightness in the center, so its flexibility can align with the right path, and thus the sage encourages it to use sincerity. Without sincerity, its flexibility becomes what the Analects criticizes as "zu gong" — outwardly excessive respect but inwardly deceitful, which is something a gentleman would be ashamed to meet. Nine in the Third is strong and upright, and resides above the lower trigram, so it should be correct. However, it is below Six in the Fourth, which is yin and flexible, naturally inclined to seek advantage and close to Nine in the Fifth, which is a petty person who seeks to climb up and gain power. Nine in the Third, residing below, is envious of its power and repeatedly shows subservience, which is extremely shameful: it gains wealth and status but loses honor and integrity, and without moral restraint, its aspirations are exhausted.

六四以柔居柔為得其正，當巽之時近於五，能巽於五者也。位在一人之下、萬人之上而能巽於五，庻幾乎夔夔然存敬畏之心者也。如此則道可行於五而功被於上下矣，為田獲三品大有功之象，其過巽之悔至是可以亡之矣。自九三視六四，則四為容悅諂諛之小人，所以戒三之逺乎四也；至是則又以四為虔恭寅畏之大臣，所以勉四之忠於五也。或抑或揚，取各有所指。

Six in the Fourth, with a yao of flexibility in a position of flexibility, is in the right place. When the time calls for flexibility, it also draws close to Nine in the Fifth, showing the ability to be obedient to Nine in the Fifth. Although it is in a position below one person but above a myriad, it can still be obedient to the sovereign. This is almost like the description in the "Book of Documents · Great Yu's Mandate" of "kui kui zhai li"—a person who is respectful, cautious, and ever mindful of reverence. In this way, the righteous path can be implemented upon Nine in the Fifth, and achievements can cover both above and below. Therefore, there is the image of "field hunting and obtaining three kinds of game"—a great achievement. Its excessive flexibility and regret are thus eliminated. From the perspective of Nine in the Third, Six in the Fourth is seen as a petty person who flatters and pleases, so the "Zhou Changes" warns Nine in the Third to stay away from Six in the Fourth. But at this yao, Six in the Fourth is described as a respectful and cautious minister, encouraging loyalty to Nine in the Fifth. Whether it is suppression or encouragement, each has its own direction.

九五以巽體居尊位，所不足者貞而己，故勉之以能貞則可以得吉，於柔懦不能自立之悔可以亡之，而所為無不利矣。有悔是無初也，以能貞而亡之是有終也。然所謂貞者，不過於惇典庸禮、命徳討罪，合於天理，當於人心，而不叅以私意於其間，則貞之至也。是道也，毫忽幾微之不察則流於失而不自知矣，故必丁寜揆度、詳審周宻而戒之至，則動無過舉，可以得其當而吉矣。先庚三日、後庚三日，即貞之義也。

The Nine in the Fifth occupies a position of honor with the nature of Xun (Wind), which is gentle and compliant. What it lacks is merely the character 'Zhen' (uprightness). Therefore, the Line Statement encourages it: if it can maintain uprightness, it will achieve good fortune. The regret of weakness and inability to stand on one's own can be eliminated. Its actions will have no adverse consequences. 'Having regret' refers to the beginning being unfavorable, that is, 'no initial success'; because it can maintain uprightness and eliminate regret, it achieves a favorable conclusion. However, 'Zhen' merely means upholding established norms, following propriety, appointing virtuous people, and punishing the guilty, conforming to heavenly principles and being in accord with human hearts, without any private intentions mixed in. This is the ultimate expression of Zhen. On this path, even the slightest oversight can lead to error without one's awareness, so it is necessary to repeatedly remind, carefully consider, and thoroughly examine, giving the utmost caution and warning, in order to ensure that actions are without fault and that matters are properly handled and auspicious. The Line Statement 'Three days before Geng, three days after Geng' refers precisely to the meaning of 'Zhen'.

上九居巽之極，為過巽之甚，巽在床下之象也。陽剛本能斷者也，而過於巽焉，則失其剛斷之徳，為喪其資斧之象也，其為害誠不細矣。雖為所當為而以優柔不斷處之亦必凶，況所不當為者乎？葢無適而非凶也。執狐疑之心、持不斷之謀者，上九之謂也，所以來讒慝之口、啟群枉之門者皆由於此，故象言其正乎凶，君子可以深戒矣。

The upper ninth line is at the extreme of the Zhen hexagram, representing excessive flexibility and obedience, still resembling the image of "Zhen beneath the bed." Yang strength is originally capable of making decisions, but when excessive flexibility prevails, it loses the virtue of firmness and decisiveness, hence "losing his tools and axe"—symbolizing the loss of the sharp axe used to cut through obstacles, which is a serious harm. Even if one is doing the right thing, if it is handled with indecisiveness, it will certainly lead to danger, let alone doing something wrong. Therefore, everywhere it leads to misfortune. Those who are full of doubt and lack decisive plans are exactly those described by the upper ninth line; thus, slanderous mouths open and evil people find their way in, hence the Small Image Commentary says "righteousness leads to misfortune"—this is indeed a misfortune, and gentlemen should deeply take heed of it.