The贲卦 consists of the trigram Li (Fire) below and the trigram Gen (Mountain) above.

賁，亨，小利有攸往。

The Hexagram Statement of the Qian (Brightness) hexagram says: Adornment can make things smooth, but it only slightly benefits going forward, and is insufficient for great achievements.

坤之中爻交乾之中爻為離，成內卦之飾；乾之上爻交坤之上爻為艮，成外卦之飾。他卦固皆物相雜而為文，然內卦飾於內而文明，外卦飾於外而光輝，於賁之義尤切，故名賁。致飾者亦可以得亨，亨其所飾之事也；非實徳昭著，不可大有所為，小利有攸往而已。柔來文剛故亨，以剛為主而濟之以柔，則善用其剛矣；分剛上而文柔，則以柔為主，雖濟之以剛，終於退歉而已。此據卦之才徳而言也。

The middle line of the Kun hexagram and the middle line of the Qian hexagram are exchanged to form Li, which constitutes the inner trigram's ornamentation; the top line of the Qian hexagram and the top line of the Kun hexagram are exchanged to form Gen, which constitutes the outer trigram's ornamentation. Other hexagrams also arise from the mixture of different elements to produce ornamentation, but the Ban hexagram has its inner trigram ornamented internally, appearing civilized, and its outer trigram ornamented externally, appearing radiant. This is especially fitting with the meaning of "Ban," which refers to ornamentation, so it is named the Ban hexagram. Those who pursue ornamentation can also achieve success, because the matter they ornament will be successful. However, if there is no genuine virtue evident in the world, they cannot achieve great success, but only slight advantage in moving forward. When a flexible line comes to ornament a strong line, it results in success, which is using strength as the main element and employing flexibility to adjust, thus being skillful in using one's strength. When a strong line goes upward to ornament a flexible line, that is taking flexibility as the main element, although there is still strength to adjust, it is ultimately only a case of retreat and humility. All of this is based on the inherent qualities and virtues of the original hexagram.

剛柔交錯，天之垂象，自然之文也，觀之以察時變，凡厯象授時、裁成輔相皆其事也。文明以止，人文也。六十四卦三百八十四爻，此一言可以盡之，此如詩之思無邪、禮之毋不敬、書之允執厥中之類也。天文，天之道也；人文，人之道也。人道本於天道，而天道所以為人道也。

Heavenly hardness and earthly softness intermingle to form patterns, which are celestial phenomena revealed by Heaven, belonging to the natural elegance. Observing these can help understand the changes of the seasons. All matters such as calculating the calendar, announcing the proper time for farming, establishing the principles of Heaven and Earth, and assisting in the suitability of Heaven and Earth fall under this category. The elegance is bright and each holds its proper place, which refers to the elegance of human society. The sixty-four hexagrams and the 384 lines can all be summarized by this one sentence, just as the general principle of the "Book of Songs" is "thinking without deviation," the principle of the "Book of Rites" is "never disrespectful," and the principle of the "Book of Documents" is "gently hold to the middle way." Celestial phenomena represent the principles of Heaven, while human culture represents the principles of humanity. Human ways originate from the principles of Heaven, and the principles of Heaven are precisely meant to be realized through human ways.

天敘有典，勑我五典五敦哉；天秩有禮，自我五禮五庸哉；天命有徳，五服五彰哉；天討有罪，五刑五用哉。皆觀人文以化成天下之作用也。山下有火，物被而生輝，亦賁也；然不及逺，折獄之事非明徳逺照者不能，故但可以明庻政而已。

The Book of Documents, the Gao Yao谟 says: Heaven has established the principles of order, requiring us to carry out the five constant relations with sincerity and depth; Heaven has set the ranks and rituals, requiring us to practice the five levels of ceremony regularly; Heaven entrusts the mandate to the virtuous, rewarding them with the five grades of ceremonial dress; Heaven punishes the guilty, using the five kinds of punishments. These are all practical actions in observing human affairs to cultivate the world. A mountain with fire beneath it, where all things are illuminated by the fire and shine, is also a kind of ornamentation; however, the fire's light does not reach far, so matters of judging and sentencing are not something that can be done by those lacking virtue and deep insight. Therefore, the Great Image Commentary only says that it can be used to clarify the governance of daily affairs.

初九以陽剛得正而居下體，當賁之時，為賁其趾之象。賁其趾則能舍非道之車而安於徒步矣。伊尹耕於有莘之野而樂堯舜之道，非其義也，非其道也，祿之以天下弗顧也，繫馬千駟弗視也，此爻可以當之。六二賁其須，須，待也，待上之人能用其道而後興起以有為也。二有中正之道，當賁之時上無應與，能以文明中正之道賁其身而不求人知焉。初九有長往不反之志，二有相時而動之徳，用之則行，舍之則藏，二有之矣。

The initial line, 'Initial Nine,' is yang and strong, occupying the correct position in the lower trigram, which corresponds to the hexagram 'Brightening.' Therefore, it is said 'Brightening his toes'—a symbolic representation of adorning his feet. Adorning one's feet signifies the ability to abandon improper chariots and horses, and to be content with walking. I Yin worked in the fields of You Shen and joyfully upheld the ways of Yao and Shun. Anything that does not conform to righteousness or the Dao, even if the whole world's salary were offered, would not be looked at again, and even if four thousand horses were placed before him, he would not glance at them. This line is precisely appropriate. The line statement for the second line says 'Brightening his beard,' where 'beard' means waiting. It signifies waiting for the person above to adopt his plan before taking action. The second line possesses the virtue of being both central and upright, but during the time of 'Brightening,' there is no one above corresponding to it. Therefore, it can only use the civilized and upright way to adorn itself without seeking recognition. The initial nine has the determination to go once and never return, never leaving again; the second line, however, possesses the virtue of observing the right time before acting, and if he is used, he will act; if not, he will remain hidden. This is what the second line possesses.

九三陽剛得正，居下之上，上比六四居陰得正，各以陰陽之正相與為賁也。四居上之下，為六五所柄用，三與之賁，無求不得，無慾不遂，得其賁而至於濡如者也。當賁之時，君子以質直尚義為賁，賁之誠也；小人以色厲內荏為賁，賁之偽也。四雖居正而質陰柔，或不能終以道事君而至於徇俗遷就焉，三之守或不足而不為所變者鮮矣。聖人示以求守正道則吉而終莫之陵，其為戒之意深矣。

Nine Three possesses a yang strength and is in the correct position, located at the top of the lower trigram. It is adjacent above to Six Four, which holds a yin line in a yin position and is also in the correct place. These two lines mutually embellish each other through the proper balance of yin and yang. Six Four is in the lower position of the upper trigram and is entrusted with important responsibilities by Six Five. Nine Three and Six Four mutually embellish each other, thus whatever is sought is obtained and whatever is desired is achieved. The embellishment reaches a state of abundant refinement. When the hexagram Zhen comes into being, the gentleman uses simplicity and integrity, and upholds righteousness as embellishment, which is sincere embellishment. The petty person, however, uses an appearance of severity and inner timidity as embellishment, which is false embellishment. Although Six Four is in the correct position, its nature is yin and soft, perhaps it cannot always serve the sovereign along the correct path, thus it may conform to the prevailing customs. If Nine Three's conduct is slightly insufficient, those not led astray by it are few. The sage advises that as long as one remains steadfast on the correct path, it is auspicious, and ultimately no one can oppress him. The intention of this admonition is indeed profound.

六四與初九為正應，初九為草野之賢才，六四為當位之大臣。明揚俊民，佈列庶位，以人事君而盡大臣之職分，則四之責也。初九守正於下，疑四與九三相賁而不屑於自求，負道徳之髙而不為世用；四於此時祿位榮寵有餘，而大臣之功業則不足，故皤如而不得其賁焉。四之與初若白馬翰如，求之之急，不以為宼仇而以為婚媾之親，則人終不得以尤之矣；媢疾以惡之而使不能容，則視之如宼讎矣。人之有技若已有之，人之彥聖其心好之，此婚媾之心也。聖人於六四戒以宼讎而勉以婚媾，其垂戒之意逺矣哉！

Six four and initial nine are in a proper correspondence. Initial nine is a virtuous person in the grass roots, while six four is a minister in an official position. Publicly selecting outstanding talents and assigning them to various posts, using recommendations of virtuous people to serve the sovereign, fulfilling the duties of a minister, this is precisely the responsibility of six four. However, initial nine is below, upholding righteousness, suspecting that six four is mutually praising with nine three and embellishing themselves, and not willing to strive for advancement, holding lofty morality but not being used by the world. At this time, six four has abundant honor and position, but the achievements of a minister are greatly lacking, so the line statement says '皤如'—blank and unable to receive proper embellishment. Six four towards initial nine should act like a white horse galloping, urgently seeking him, not treating him as an enemy but as a marital relative, so others will not blame him. If instead, he envies the virtuous and dislikes him, making him have nowhere to go, then he is treating the virtuous as enemies. The Book of Documents, Qin Shi, says that if others have ability it is as if they had it themselves, and if others have outstanding virtue, one genuinely likes them, this is the heart of a marital relative. The sage warns six four with '寇雠' and encourages with '婚媾', the intention of this admonition is indeed profound.

六五居尊而位在上九之下，能以禮下上九者也。丘，髙阜，艮之象，上九所止之處也。古者束帛加璧以聘賢者，五以禮下上九，為賁于丘園束帛戔戔之象，戔戔，整齊之意。初九、九三、上九皆剛陽之賢才，當賁之時未有與五為應者，上九猶白賁，則五雖以禮下之而未能與之共天位、治天職也。此由五以陰居尊而質柔弱，又艮之徳為止，有茍止之心，安於小康而無大有為之志，故賢者未為所用，而在五為可吝矣。

Six in the Fifth holds a position of honor but is below Nine at the Top. It is able to show respect and lower itself to interact with Nine at the Top. "Qu" refers to a high mound of earth, which corresponds to the image of the Gen hexagram, the place where Nine at the Top resides. In ancient times, a bundle of silk and a jade plate were used to invite a virtuous person. Six in the Fifth shows respect and lowers itself to treat Nine at the Top with ceremony, hence the image of "Bian in the village, a bundle of silk and a jade plate" ("戋戋" means arranged neatly). Initial Nine, Nine in the Third, and Nine at the Top are all yang yang virtuous talents, but during the time of the Bian hexagram, none of them correspond with Six in the Fifth. Nine at the Top remains a simple white "Bian" without adornment, showing that although Six in the Fifth shows respect and lowers itself, it ultimately fails to share the heavenly position and govern the heavenly duties together with it. This is because Six in the Fifth, being yin and weak, occupies a position of honor and lacks strength. Moreover, the virtue of Gen hexagram is "to stop," implying a mindset of being content with small achievements and unwilling to strive for greater accomplishments. Thus, the virtuous person is not appointed, and this becomes a regrettable and shameful matter for Six in the Fifth.

然以求賢之心如此，則君子不患不至矣。杕杜之詩，聖人所以録之也。燕昭禮郭隗而樂毅應聘，晉睿宗躬詣顧榮、賀循，而溫嶠、卞壼輩皆樂為之用，卒能強小燕而保江東，則終吉之義也。上九以陽剛居賁之極，脫然於致飾之外，以真徳實行檢其身而不假於外求，能盡賁道者也，故為白賁，於立身之道可無愧矣，故無咎。象言其上得志，亦思見有恆之意也。

However, if the desire to seek out virtuous people reaches this level, there will be no difficulty in attracting the coming of the gentleman. The poem "Dali Du" from the "Shijing · Tang Feng" laments being isolated and unaided, with no one close at hand. The sage included it precisely for this reason. Yan Zhao Wang showed respect to Guo Wei, and thus Liu Yi came to apply for service; Emperor Sun of Jin personally visited Gu Ru and He Xun, and thus Wen Qiao and Bian Kun among others were willing to serve him. Eventually, the weak state of Yan became strong, and the temporarily secure Eastern Jiang was preserved — this is the meaning of "final good fortune." The upper ninth line, with a yang line at the top of the "Bian" hexagram, transcends all ornamentation, restraining itself with real virtue and solid conduct, without relying on external embellishment. This person can achieve the ultimate of the art of ornamentation, hence it is called "Bai Ben" (white ornamentation). In terms of self-cultivation, he has no guilt, thus there is no fault. The "Small Image Commentary" says that he holds a high position and his aspirations are fulfilled, which also contains the meaning of Confucius' desire to meet a person of consistent virtue.

賁之六五：賁于丘園，束帛戔戔，吝，終吉。象曰：六五之吉，有喜也。六五以柔中之徳，當賁之時而居尊位，比於剛中則有間矣。賁之時，虛文多於實徳也，故卦言小利有攸往。上九以剛陽之才居卦之上而不在事任，艮為山為上，是賢者止於丘園之象也。六五切比其下而尊事之，有以束帛先禮而往見之義，為賁于丘園束帛戔戔之象。束帛，禮賢之物；戔戔，整齊之意，為賁之象也。五能如此，斯亦可矣。

The hexagram statement of the sixth line of the hexagram 6 says: Adorn the recluse in the garden, presenting bundles of ceremonial silk in an orderly manner. Though it seems stingy, it is ultimately auspicious. The small image commentary says: The sixth line is auspicious because of the joy. The sixth line, with its gentle and compliant virtue in the center, is in a position of honor during the time of the hexagram 6. Compared to the king with strong and vigorous virtue in the center, it is still one step behind. During the time of the hexagram 6, superficial adornment often exceeds genuine virtue, so the hexagram statement only says "small advantage in going forward." The upper ninth line, with its strong and vigorous talent at the top of the hexagram without holding an actual position, corresponds to the hexagram Gen (mountain), which signifies stopping. This is the image of the virtuous person retreating to the garden. The sixth line is closely below and honors and serves him, implying first presenting the bundle of silk as a token of respect, then visiting in person. Therefore, there is the image of "adorning the recluse in the garden, presenting bundles of silk in a meager manner." The bundle of silk is the item used to invite a virtuous person, and "戋戋" means neat and orderly, both contributing to the image of adornment. The sixth line being able to reach this level is considered acceptable.

然初九以剛得正，處卦之下，舍車而徒，所舍之車即五之車也。九三以明體剛正而不與已應，雖知尊禮上九而使其白賁，不以祿位爵秩飾其躬而為己所用，其亦五特致飾於禮文之末而誠意有未至歟？不與賢人君子共天位、治天職，而君人之道猶未足，則吝之道也。然尊賢好士之心雖不足，而於下賢之禮不敢廢，其去簡賢棄禮、訑訑自足而不足以有為者則逺矣。賢者或僅取其長，就之以行其志而成小康之事業，故終吉雲。

However, the Nine at the Beginning, with its yang strength, is upright and occupies the lowest position in the entire hexagram. It would rather walk barefoot than abandon its carriage; the carriage it gives up was precisely the one granted by the Six in the Fifth. The Nine in the Third, though situated in the body of the trigram Li (Fire), maintains its own integrity and does not respond to the Six in the Fifth. The Six in the Fifth, although understanding the proper respect for the Nine at the Top, ultimately leaves the Nine at the Top in a plain, unadorned state, without using rank and titles to embellish it and claim it for itself. Is this not precisely showing that the Six in the Fifth only goes through the formalities of ceremony and etiquette, but lacks genuine sincerity? To be unable to share the heavenly position with virtuous men and govern the heavenly duties together means that the way of a ruler is still incomplete, which is the meaning of 'limitation'. However, although the sincerity towards virtuous men and scholars is insufficient, the respect and ceremony towards them are not abandoned. Compared to those rulers who are disrespectful to talents, abandon ceremony, and appear self-satisfied, ultimately failing to achieve anything, this is already much better. Virtuous men may only be able to use a little of their strengths, and thus compromise to promote their own aspirations, achieving a measure of小康 (moderate prosperity), hence it is said 'eventually auspicious'.

終吉，言始雖未吉而終當吉，則辭固有斟酌矣。五中才之主，可以上可以下者也。光武之於嚴陵，忘勢敘交，至與同寢，然師保之位子陵不與而僅得白賁；鄧禹、馮異諸賢與相周旋，而卒成東京之治化，則終吉有喜之義也。

The phrase "zhong ji" (最终吉利) refers to the idea that although things may not be auspicious at the beginning, they should ultimately be favorable, showing that the language of the Zhou Changes (I Ching) is careful and measured. The line "liu wu" (Six in the Fifth) represents a ruler of moderate ability, someone who is neither fully virtuous nor entirely unworthy, and who can move either upward or downward. Emperor Guangwu of Han treated Yan Zileng with the closeness of common friends, forgetting the distinctions of ruler and subject, even sleeping in the same bed; yet Yan Zileng did not attain the high position of "shi bao" (master and teacher), and was left with a simple, unadorned status called "bai ben" (white jade). Instead, it was a group of virtuous ministers like Deng Yu and Feng Yi who worked with him, eventually leading to the prosperity of the Eastern Han dynasty—this is the meaning of "zhong ji" and "you xi" (there is joy).

剝，不利有攸往。

The Hexagram Statement of 《Bao》 says: When the yin energy erodes the yang energy, the gentleman should not take action.

剝，剝而去之也。眾陰剝一陽而去之，小人慾空人之國而亡之也。事至於此，君子儉徳避難，猶恐禍出不測而身不能以自保；有攸往則殺身無益，而國之危亡不可救矣，何利之有？以坤遇艮，順時而止，則觀其象而知所以處之矣。君子尚消息盈虛，則處剝之徳合於天道矣，故謂之天行。

"Peel" refers to the gradual removal of layers. Many yin lines are eroding the single remaining yang line and intend to eliminate it, just like small people who undermine another country until it falls. When things reach this point, the gentleman can only restrain his talents and virtues, avoid calamities, and fear that misfortune may come unexpectedly and endanger his life. If he still takes action, it would be in vain, and the country's downfall cannot be reversed, so there is no benefit to speak of. The lower trigram is坤 (Earth) and the upper trigram is艮 (Mountain), which signifies adapting to the situation and stopping. Understanding this hexagram shows how one should behave. The gentleman values the principle of the waxing and waning, the fullness and emptiness of yin and yang. The virtue practiced in the time of "Peel" conforms to the way of heaven, hence the Commentary on the Judgment calls it "Heaven's movement."

山附於地，有頹剝之象，然於下則厚矣。上能厚下，則所居安矣。保國之道，厚下而已矣；厚下之道無他焉，所欲與之聚之，所惡勿施爾也。卦體有床之象，床者身之所安，剝其床則身不能以自安矣。小人剝君子，使不能安其身，為剝床之義。

Mountains rely on the earth, showing an image of collapse and erosion, but for the earth below, it is actually thickening. Those in high positions can maintain stability by being generous to those below. The way to preserve the state is simply to be kind to the people; being kind to the people has no other way but to gather what the people desire and not impose what they detest. The hexagram shows the image of a bed, which is where the body rests. If the bed is damaged, the body cannot rest securely. Small people harm the virtuous, making it impossible for the virtuous to find stability. This is the meaning of "peeling the bed."

足處最下，人之所以行也。初六自下而剝之，為剝床以足之象。剝其足，則一步不可自行矣；為君子者一步不可自行，則一朝不能自安矣。貞者，扶持宇宙、奠安國家之正道，蔑之則上敗君徳，下賊民生，引用凶險，排擯中正，凡國之所恃以為國者舉毫末而掃除之，則蔑貞之義也。至是則國亡，而小人亦安能獨保其富貴哉？如朱晦庵、蔡西山、真徳秀、魏了翁諸賢，禁錮擯斥不少輕貸，宋之國勢不可為，而韓侂冑、賈似道之徒終不免於殺身焉。聖人以凶為小人之自禍，其垂訓之義至為明著，而萬世所當深戒也。

The foot is at the very bottom and is the part on which a person relies to walk. "Chu Liu" starts from the very bottom, so there is the image of "peeling the bed from the foot." If the foot is ruined, one cannot take even a single step; if a gentleman cannot take a single step, he cannot even remain safe for a single day. The term "Zhen" refers to the correct path of upholding heaven and earth and stabilizing the state. To "Mie Zhen" means to despise and destroy this correct path. This is to corrupt the virtue of the sovereign above and to harm the people below, to appoint dangerous individuals and to exclude upright and righteous men. All the things on which the state relies for its existence are completely eradicated. This is what "Mie Zhen" means. When the state reaches this point, it is destroyed. How can the villains alone preserve their wealth and honor? Just as the group of virtuous scholars such as Zhu Xi, Cai Yuanping, Zhen Dexiu, and Wei Lao翁 were imprisoned and excluded without any leniency, the situation of the Southern Song dynasty thus became uncontrollable, and the group of people like Han Tuozhu and Jia Sidao eventually could not escape their own deaths. The sage assigns the word "Xiong" (misfortune) to the villains, considering it as the misfortune they bring upon themselves. This clear warning and instruction is something that should be deeply remembered by all generations.

辨，床上下之際，取此象者亦有分辨限隔之義焉。雖當群陰剝陽之時，而有分辨限隔之不同焉：自二以下皆剝君子以蔑貞，三則不與其黨而反為君子之助焉。象言其未有與，則辨之義，而凶亦為小人之自禍也。六二未有與，則六三為剝之無咎矣。

"辨" refers to the part where the bed frame connects to the legs, and using this image also implies distinguishing boundaries and separating things from each other. Although all are in the situation of many yin forces stripping away yang, the boundaries between the lines differ: from line six two downwards, they all harm the gentleman and despise the right path, but line six three refuses to join that group, instead becoming a helper to the gentleman. The "Small Image Commentary" says about line six two "has no corresponding partner," which is exactly the meaning of "辨"; and the line statement judges it as凶, which also means that the small person brings their own misfortune. Since line six two has no corresponding partner, line six three becomes the only line without fault in the "Bao" hexagram.

三處群陰之中，上不與剝床以膚之六四，下不與蔑貞之初二，獨與上九之陽剛為應，去邪黨而從君子，卓然以獨善自立，而於處身之道為無咎矣。三可謂善擇所與矣，而不言吉者，剝之時群狡洶洶，國勢消索而難於措手之際也。上九為支將傾大廈之一木，而三則群梟中之孤鳳也，免於殺身之禍亦幸矣，而何吉之敢望乎？

The line six in the third is in the midst of many yin lines. It does not align with the six in the fourth, which is eager to 'strip the bed from the skin,' nor does it align with the initial six and the six in the second, which despise the correct path. It only corresponds with the yang line at the top. It leaves the group of villains and follows the gentleman, standing alone and cultivating itself, thus in terms of self-positioning, it has no fault. The line six in the third can be said to understand well how to choose the people it relies on. However, the line statement does not say 'auspicious,' because in the time of 'Breaking Apart,' the group of petty people are fierce and the state is in decline, making it a difficult time to act. The top nine is merely a single beam supporting a collapsing building, while the line six in the third is a single phoenix among a flock of evil birds. Being free from the danger of death is already a fortunate thing, how could one dare to hope for auspiciousness?

六四近於上九，上九為蹤跡孤危之君子，而六四則得時得志之小人也。剝床而及於人之肌膚，則為切近之災，而國勢至此亦決不可為矣。裴延齡、李林甫基李唐無窮之禍，而張九齡、陸贄輩知有退處貶竄而已，呶呶然痛哭叫號如陽城者欲何為哉？

Six in the Fourth is close to Nine at the Top, which is a gentleman in a perilous situation, while Six in the Fourth is a petty person who has favorable timing and circumstances. The decay has reached the skin, becoming an imminent disaster, and the state has reached a point from which there is no way to recover. Pei Yanning and Li Linfu planted endless calamities for the Li Tang dynasty, while people like Zhang Jiuling and Lu Zhi could only retreat from court and suffer demotion and exile. As for someone like Yang Cheng, who wailed and cried out repeatedly, could he possibly reverse the situation?

以五陰自相順次言之，為貫魚之象；以眾陰在下、一陽在上言之，為宮人承事夫主之象。五本率眾陰以剝一陽，而切近之災比之六四則尤甚焉者也。聖人憂之深而慮之逺，於是略其稔惡之罪而開其遷善之幾，即其本心之所甚欲者告之，謂小人剝君子求以利已而已，不知君子盡去則國不可保，而小人之禍亦不旋踵而至矣，則何利之有？

When the five yin lines are arranged in sequence, they form an image of a string of fish; when considering many yin lines below and a single yang line above, they form an image of a palace attendant serving the master. The line six in the fifth position was originally meant to lead the other yin lines to remove that single yang line, but the calamity it brings is more severe than that of the line six in the fourth. Therefore, the sage worries deeply and thinks far ahead, and thus temporarily sets aside their long-accumulated wrongdoing, opening a path for them to change and become virtuous. He advises them by appealing to what they desire most: small people harming the virtuous are merely seeking their own benefit, but they do not realize that once the virtuous are completely removed, the state will be lost, and the small people will soon face their own calamity. At that point, what benefit will they have?

若能飭心改行，以憂國憂民為志而與君子同趨向，則為君子所與，如以宮人而受寵於夫主焉。如此則亂而復治，危而復安，國可長保，而凡效一旦之微勞者皆得與國咸休而無不利矣。聖人於群邪破其肆欲之深蔽，而歆以天理自然之利，其扶世立教之心至深切矣，故曰聖人之情見乎辭。

If one can rectify one's mind and behavior, and regard the concern for the country and people as one's aspiration, aligning with the path of the virtuous, he will be accepted by the virtuous, just as a palace attendant gains the favor of her master. In this way, a chaotic world can return to order, a perilous situation can return to stability, the country can be preserved for a long time, and all those who have contributed a little effort can share in the country's blessings and achieve success in all endeavors. The sages first remove the deep obscuration caused by the licentious desires of the wicked, then move them with the natural benefits of heavenly principles. Their sincere efforts to uphold the world's order and establish moral education are indeed profound. Therefore, the Great Treatise states that the intentions of the sages are all expressed in words.

剝之將盡，一陽獨存於上，且能復生，為碩果不食之象。至是則君子之危如一髮之引千鈞焉。此一碩果，天命之去留、人心之離合、世道之升降消長，又一機會也。亂極思治，眾心願載於君子，欲倚之以活生靈而拯將傾之國勢，則上九君子有得輿之象焉。群小人必欲剝極於上而盡去之，一陽居上覆庇於下，有廬之象，剝而去之，為自剝其廬焉。剝其廬則無所覆庇，而身亦不能自存矣。至是則小人之賊君子，不惟禍及人之國，亦自賊其身而已。象言民所載而終不可用，亦三年欲為東周之意也。

The yao has been stripped away, leaving only one yang line alone at the top, yet it still has the potential to regenerate, hence the image of "a large fruit left uneaten." At this point, the gentleman's situation is as dangerous as a single hair supporting a thousand jin of weight. This single fruit is connected to the retention or loss of heavenly mandate, the separation or unity of people's hearts, and the rise and fall of the world. It is also a turning point. When chaos reaches its peak, people begin to think of order, and all wish to support the gentleman, relying on him to save the people and stabilize the declining state. Therefore, the upper ninth line, representing this gentleman, has the image of "being carried on a cart" as people support him. However, the group of petty men will certainly strip away even this remaining yang line. This single yang line, situated at the top and covering the lower lines, is like a house. Removing it is like tearing down one's own house. Without a house, there is no shelter, and one cannot survive. At this point, the petty men harming the gentleman not only destroy others' states but are also destroying themselves. The "Small Image Commentary" says that the upper ninth line is supported by the people, yet the petty men are ultimately incapable. It also includes the meaning of what Confucius said: if someone would use me, within three years I could achieve success, and I would restore the Zhou way in the east.

復，亨。出入無疾，朋來無咎。反復其道，七日來復，利有攸往。

The Hexagram Statement of 《Fu》 says: Yang energy returns and becomes smooth and unimpeded. Going out and coming in is not obstructed by others. When like-minded friends come, there is no mistake. The cycle of return and movement follows its own pattern. After seven lines, the Yang energy returns again, which is favorable for going forward.

復，陽復生於下也。本其固有，非自外至，特為陰所掩消而至此復見耳，故謂之復。天道之盈虛消息，人物之生化盛衰，凡人心肆惡之極而後天理復萌，皆此義也。天徳為主而義理用事，自有可亨之理。震之徳為動，坤之徳為順，以震遇坤，為動而以順行也。動而以順行則動以天矣，動以天則丕應徯志，民之說之猶解倒懸，而出入自無疾之者矣。

"Fu" refers to the re-emergence of yang energy at the lower level. It is inherently present, not coming from outside, but was obscured and worn down by yin energy until now it reappears, hence called "Fu." The fullness and emptiness, increase and decrease of the heavenly way, the generation and decline of human beings and all things, as well as the reawakening of heavenly principles after human desires have reached their extreme, all follow this principle. With the virtue of heaven as the main force and righteousness as the governing principle, there naturally arises a way to be harmonious and prosperous. The virtue of Zhen is "movement," and the virtue of Kun is "flexibility." When Zhen is below and Kun is above, movement follows flexibility. Movement guided by flexibility is movement in accordance with heavenly principles; movement in accordance with heavenly principles can gain universal response and fulfill the people's expectations. The people welcome it as if they were relieved from being upside down, and their coming and going are free from obstacles.

道義感招，凡懐明徳新民之學而欲樹尺寸以益世者，孰不氣求聲應而相與以有為乎？朋類之來，為從所當從而非私比，何咎之有？自姤卦一陰始生，消而蝕之，至此更七爻而復見，為反復其道七日來復，而聖人欣幸之情溢於辭外矣。

The principles of morality call to each other. All those who carry the study of cultivating the bright virtue and renewing the people, and wish to contribute something to the world, would naturally seek like-minded companions and respond in harmony, thus working together to achieve something. The arrival of like-minded friends is following those who should be followed, not secretly conspiring; how could there be any fault? Starting from the single yin line in the Hexagram of Encroachment, which gradually erodes the yang energy, and through the movement of seven lines, the yang energy reappears. This is called "reversing the path, and after seven days the yang returns." The joy and relief of the sage have already overflowed beyond words.

陽徳方亨而向於治，亦天運之循環耳。凡壊亂之極，君子無所用其道而至於不能自免者，乃元氣衰薄而未克有定耳，非天欲使之亂也。以純王之心，善純王之政，以新天下之耳目，一天下之心志，此其時也，故利有攸往。湯之纘舊服、武之政由舊，合此義矣。商周而下皆以弊易弊，茍且徇俗而不能復二帝三王之善政，昧於利有攸往之義也。

The virtue of the yang energy is just beginning to be prosperous and heading towards a well-governed world, but this is merely the natural cycle of heaven. Whenever things have deteriorated to the extreme, and the virtuous principles of the gentleman have nowhere to be implemented, leading even to the point where they cannot protect themselves, it is only because the original vital energy is weak and has not yet stabilized. It is not that heaven intentionally causes chaos throughout the world. By employing a pure heart of a sage and practicing a pure governance of a sage, to renew the ears and eyes of the people and unify the hearts and minds of all under heaven, this is exactly the right time, so the hexagram statement says it is favorable to go forward. King Tang of Shang inherited the old political teachings of the previous kings, and King Wu of Zhou followed the established regulations of the past, both conforming to this meaning. After the Shang and Zhou dynasties, each successive dynasty merely replaced one bad policy with another, merely following the customs of the time and failing to restore the good laws and virtuous governance of the two sage kings and three kings. This is not understanding the principle of 'favorable to go forward.'

生長收藏，無非天地之心，化工之妙無間可停息。大而一氣之運，小而一物之微，莫不皆然，特於藏諸用之終、顯諸仁之始為易見耳。惻隠、羞惡、辭讓、是非皆人之心，特於見孺子入井而怵惕者為易見耳。天人一理，更不分別。雷在地中亦有復之象，先王以至日閉闗，商旅不行，后不省方，以靜為主也。動而以靜為主，則動以天而動無不當矣，亦人心之復之義也。

Birth, growth, gathering, and concealment are all expressions of the heavens' will and the subtle workings of creation, never ceasing for a moment. Whether it is the great movement of qi or the subtle changes of a single object, they all follow this pattern. It is especially evident at the end of the gathering and concealment and the beginning of compassion. Compassion, shame, propriety, and discernment are inherent in the human heart, and they become especially apparent when one is startled upon seeing a child about to fall into a well. Heaven and humanity are fundamentally the same principle, with no distinction. Thunder hidden beneath the earth is symbolized by the Fu hexagram, so ancient kings closed the borders, halted commerce, and the sovereign did not travel on the winter solstice, emphasizing stillness. To act with stillness as the main principle is to move in accordance with the heavenly way. Movement that follows the heavenly way is never inappropriate, and this is precisely the meaning of the human heart returning to its original goodness.

初九一陽復生在卦之初，為不逺復之義。失之逺而始復之，則成其心之悔矣；未逺而復，可以不至於悔焉耳。庶無罪悔，文王所以同乎天；有過不貳，顏子所以幾於聖，故元吉。斯義也，以之修身，則自此而可全乎天徳；以之立政，則自此而可純於王道。人品不同略有四等：聖人無復者上也，不逺而復者次也，失之逺而後復之又其次也，流於惡而不復者民斯為下矣。人之稟賦不同，剛徳勝者多君子之類，柔徳勝者或流於憸邪而不自知矣。

The initial line, "Nine at the Beginning," represents a yang line at the beginning of the hexagram, which signifies the beginning of a new development. Therefore, it conveys the meaning of "not going far before returning." If one goes far before turning back, regret has already accumulated in the heart; but if one turns back before going far, regret can be avoided. Approaching a state where there is almost no guilt or regret, this is why King Wen was able to harmonize with the virtue of Heaven. When one makes a mistake but does not repeat it, this is why Yan Hui was close to the sage. Therefore, the line statement concludes as a great auspicious omen. This principle, when applied to self-cultivation, allows one to preserve the virtue bestowed by Heaven; when applied to governance, it enables the pure promotion of the Way of the King. Human beings differ in nature, and they can be roughly divided into four categories: the sage, who never needs to return, is the highest; the next is those who return before going far; then those who go far before returning; and finally those who remain entrenched in evil and refuse to turn back, which is the lowest category. Human nature varies; those with strong yang tendencies are mostly of the gentlemanly type, while those with strong yin tendencies may slip into wickedness without realizing it.

六二有柔順中正之徳，於復道固為休美矣，然言吉而不及於元，比於初九則有間矣。休復之吉，亦近於初九熏其徳而善焉者也，否則二之立身未可知也。孔子答子貢曰：居是邦也，事其大夫之賢者，友其士之仁者。亦此爻休復之義也。

Sixtwo possesses the virtues of flexibility, obedience, and uprightness, which already make it return to the right path and thus inherently good. However, the line statement only says 'auspicious' without mentioning 'primordial,' indicating it is still one level inferior to Nine at the Beginning. The auspiciousness of 'restoring the right path' also depends on its proximity to Nine at the Beginning and being influenced by its virtue; otherwise, it is uncertain whether Sixtwo can maintain its position properly. When Confucius answered Zigong's question about how to practice benevolence, he said: 'If you reside in a country, you should serve the virtuous ministers there and associate with the benevolent scholars.' This is precisely the meaning of this line 'restoring the right path.'

六三陰不中正，當復之時，上比六四則中行獨復者也，下近六二則休復下仁者也，三居其間，獨無激勸思善之心乎？蓋知或及之而仁不能守之，數有所失而數有所復。質本動體，動而為善，則復之時居多焉，去其不中正而卒歸於中正，則頻復也。此幾於從欲惟危而與愚不肖同歸矣，故厲；過而能改，終立於無過之地焉，故無咎。無咎者善補過也。

Six in the Third, though a yin line, is neither in the center nor in the correct position. It is located in the hexagram of "Returning," and above it is the "Six in the Fourth" which is "Returning Alone in the Middle," while below it is the "Six in the Second" which is "Restoring and Returning to Benevolence" and is close to the benevolent. The Six in the Third is sandwiched between these two, so how can it not be inspired to turn toward goodness? Although its intelligence can recognize virtue, it cannot maintain it, repeatedly losing and then regaining it. It is in the nature of a shaking trigram, so when it moves, it tends toward goodness, hence it often turns back. If it can remove its incorrect and improper nature and finally reach the middle and correct position, then it is called "Frequent Returning," meaning returning repeatedly. This is already very close to indulging in private desires, which is dangerous and unstable, and heading toward the path of the foolish and unworthy. Therefore, the line statement says there is danger. However, although there is a mistake, if it can correct it, it will eventually reach a state without fault, so it also says there will be no calamity. What is meant by "no blame" is the ability to skillfully correct one's own mistakes.

六四位未得中而言中行，得正可以求中矣。下應初九，以剛正而濟已之柔正，當復之時，志復於道，可無偏倚之失，四於中行為獨復矣。言獨復者，異於六三之頻復也。氣運初轉，陽徳尚微，撥亂世而反之正，非有陽剛之才不能也。四坤體純陰，守身從道則有之，而功業益世則未可必，故不言吉。上比六五，不言同復而言獨復，五君位，四臣職，不敢以類相比擬，嚴君臣之分也。

The yao position of six in the fourth is not in the center, yet the line statement says "acting in the middle," because it holds its position properly. By holding its position properly, it can further pursue the middle. It is in correspondence with the nine at the beginning below it, using the firm righteousness of the nine at the beginning to complete its own gentle righteousness. At the time of the hexagram "Returning," with the determination to return to the Dao, there is no deviation or error, so among all the yao, the six in the fourth is considered to be walking the middle path and returning alone. The reason it is said "returning alone" is to distinguish it from the "frequent return" of the six in the third. The turning of the vital energy is just beginning, and the virtue of the yang is still weak. To correct the disorder of the world and return to the right path, without the quality of yang strength, it is impossible. The six in the fourth belongs to the earth element and is entirely gentle and yielding. To maintain itself and follow the right path is possible, but to achieve accomplishments that benefit the world may not be possible, so the line statement does not say it is auspicious. It is closely adjacent to the six in the fifth above, yet it does not say "returning together" but instead says "returning alone," because the six in the fifth is the position of the sovereign, and the six in the fourth is the position of the minister. It does not dare to compare the sovereign and minister as the same, thus strictly observing the distinction between sovereign and minister.

六五以柔中居尊，當復之時，無陽剛之應相與以大有所為，故反之於中而自考焉，量其才徳而不敢過於施為，敦厚於復而可以無悔矣。漢文帝謙讓於禮樂，光武以柔道理天下，身求寡過，俗期小康，志成兩漢之事業而已；比於三代聖王以天徳達王道，富而教之，躋一世於仁義禮樂之盛而與天下同復於道者，則大相逺矣。

Six in the Fifth is gentle and compliant, occupying the central position in a high rank. During the time of the hexagram "Return," there are no yang masculine virtuous ministers corresponding and collaborating with it to achieve great accomplishments, so it can only return to the middle path to examine itself, measure its own talents and virtue, and refrain from excessive actions. By being sincere and steadfast, it can return to the right path and thus avoid regret. Emperor Wen of Han was always humble and yielding in the establishment of rites and music, while Emperor Guangwu of Han governed the world with a gentle approach, striving only to commit few mistakes and seeking a modest state of prosperity, aiming only to achieve the accomplishments of the Western and Eastern Han dynasties. Compared to the sage kings of the Xia, Shang, and Zhou dynasties, who embodied the virtue of Heaven and practiced the Way of Kings, providing for the people's well-being before educating them, and elevating the entire era to a flourishing state of benevolence, righteousness, rites, and music, bringing the whole world back to the right path, there is a vast difference.

上六迷復，所謂安其危而利其菑，樂其所以亡也。蓋陰暗無察理之智，柔懦無體道之仁，天徳滅息而至於盡矣。當復之極則復道已矣，蔽固之深而自省自新之念不復萌動矣，故凶。有災眚逮其身而無自全之理矣。以斯人而行師，則終有大敗，以其國君凶，所謂君不擇將，以其國與敵也。坤為眾，有師之象；此爻居上，有統眾之象。國之大事在戎，而尤不可以不慎焉。賈似道江上一敗，宋人航海而至於亡，聖人之戒明有驗矣。至于十年不克征，則貽國無窮之禍，終不可救矣。

The sixth line at the top, "Confusion and Reversion" — being lost and not knowing when to turn back, is exactly what the Great Treatise says, being secure in danger, treating calamity as convenience, and delighting in the path to destruction. It is dark and lacks the wisdom to understand things clearly, weak and lacking the virtue of upholding the great way. The virtue bestowed by heaven has been extinguished. Being at the end of the hexagram of Reversion, the path of return is cut off. Obscured and stubborn, the thought of self-reflection and renewal will never arise again, hence it is a凶 (misfortune). Calamity and disaster fall upon oneself, and there is no way to preserve oneself. If such a person were to lead an army in battle, he would certainly suffer a great defeat, and even his sovereign would face misfortune. This is what is meant by a ruler not choosing his generals, which is like giving the country to the enemy. The hexagram of Earth represents the multitude, and thus has the image of military campaigns; this line is at the top, and thus has the image of commanding the multitude. National affairs revolve around military matters, and especially, one must not be careless. When Jia Sidao suffered a defeat by the river Chiang, the Southern Song emperor and his ministers could only flee by sea, eventually leading to the downfall of the dynasty. The warning of the sage has clearly come to pass. As for the situation where ten years pass without going to war, this leaves the country with endless troubles, and ultimately, it cannot be saved.

無妄，元亨利貞，其匪正有眚，不利有攸往。

The Hexagram Statement of 《Wu Wang》 says: If sincere and without deceit, there will be great success, and it is advantageous to maintain the correct path. However, if one's actions are improper, calamity will follow, and it will not be advantageous to go forward.

真實之徳合於天道而無間斷，無妄之謂也。乾之初交於坤之初得震，為剛自外來而為主於內，則真實之徳在我矣。以震遇乾，為動而健，能不為私邪所間而要之以有終焉，所謂仁以為己任、死而後已者也。九五剛中而下有六二之應，以柔中正應剛中正，為應所當應而非私比。剛自外來而為主於內，則體無不具；動而健，剛中而應，則用無不當。兼體用，合內外，而極於盛，則無妄之義也。

True and sincere virtue conforms to the Way of Heaven and is unceasing, which is called "wuwang" (without false pretense). The first line of the Qian hexagram and the first line of the Kun hexagram exchange to form Zhen, meaning that yang strength enters from outside and becomes dominant within the inner trigram. Thus, true and sincere virtue resides within oneself. When Zhen is at the bottom and Qian at the top, it signifies action that is strong and vigorous, able to remain unbroken by private desires and wrong thoughts, persisting until the end. This is what Zengzi meant by taking the practice of benevolence as one's own responsibility, continuing until death. The nine in the fifth position, yang strength occupying the center, has below it the six in the second, which corresponds to it. The flexible and upright responds to the strong and upright, indicating appropriate response rather than private collusion. Yang strength entering from outside and becoming dominant within ensures the essence is complete; action that is strong and vigorous, occupying the center with proper response, ensures the function is appropriate. Both essence and function are complete, inner and outer are unified, reaching the peak of perfection. This is the meaning of "wuwang."

有此實徳，舉而措之，則何往而不大亨乎？然必利於正焉。正者，天命人心之則，時中至善之道，無妄之本體也。其或依稀於義理之彷佛，似是而實非者，為匪正，於無妄之徳相逺矣，故有眚而不利有攸往。人道必本於天道，而天道所以為人道也。大亨以正，天之道也；匪正則反乎天道，天不佑之，故不可以有行也。

With such genuine virtue, if it is put into practice in governance, how could one not achieve great success wherever one goes? However, it is essential to be beneficial in upholding the right path. The "right path" is the standard shared by heaven's mandate and human hearts, it is the ultimate good path that is always in harmony with the middle way, and it is precisely the essence of "no false movement." If one merely seems to approach righteousness but is not truly so, that is "not the right path," and it is far from the virtue of "no false movement," thus leading to calamities and making further progress difficult. Human ways must be based on heavenly ways, and heavenly ways are precisely those that are realized in human ways. Great success returning to the right path is the principle of heaven; if one is not right, it violates heavenly ways, and heaven does not support such actions, so one should not take any action.

天下雷行，天理時見，所謂鼓之以雷霆，潤之以風雨，日月運行，一寒一暑，四時行，百物生，皆無妄之道也。先王法此，大其建明，對時育物，代天理物之責盡，而叅天地、贊化育，亦無妄之義也。初九陽剛得正，於無妄之徳體用具矣，以是而往，則合天而動者也，故吉。上則可以得君，下則可以得民，內則順乎親，外則信乎友，此象言得志之謂也。

Heavenly thunder moves beneath the heavens, and heavenly principles manifest in accordance with the time. This is what the Great Treatise says: using thunder to stir up all things, using wind and rain to nourish all things; the sun and moon rotate, cold and heat alternate, the four seasons change, and all things grow. These are all manifestations of the Way of "No Falsehood." The ancient kings modeled themselves after this, establishing their government and education on a grand scale, following the heavenly timing to nurture all things, fulfilling their duty to act as the heavenly mandate in governing all things, thus participating in and assisting the heavenly transformation. This is also the meaning of "No Falsehood." The line "Initial Nine" possesses a strong yang energy in the correct position, thus possessing both the virtue and the application of "No Falsehood." Acting upon this is to move in accordance with the heavenly way, so the line statement judges it as auspicious. Going upward, it can gain the trust of the sovereign; going downward, it can gain the support of the people. Internally, it can honor both parents; externally, it can gain the trust of friends. This is what the Small Image Commentary means by "achieving one's aspirations."

六二柔順中正，順適乎無妄之道者也。於耕之時而即求獲，於菑之時而即求畬，則有私意期望之心矣。不於耕之時而求獲，不耕穫也；不於菑之時而求畬，不菑畬也。為所當為而無計利之心，先難後獲，先事後得，正其義不謀其利，明其道不計其功，此仁者之作用也，故利有攸往，象言未富則至明白矣。

Six Two is gentle and proper, residing in the center and upholding correctness, thus being one who follows the way of "No False Movement." Expecting a harvest immediately after sowing, or expecting a well-tilled field right after clearing the land, involves the notion of personal desire. Not thinking about harvest while tilling, hence "not harvesting without tilling"; not thinking about a well-tilled field while clearing the land, hence "not tilling without cultivating." Doing one's proper duties without calculating personal gain, first enduring hardship and then reaping benefits, first acting and then considering results, upholding righteousness without seeking private advantage, explaining principles without considering effectiveness—this is the way of the benevolent. Therefore, the line statement says it is advantageous to move forward. The Small Image Commentary says "not yet rich," meaning this is clearly explained.

六三當無妄之時，失無妄之徳而有意外之災，為無妄之災。此如或繫之牛為行人所得，而邑人反被災害矣。三居下之上，有民社之責，為邑之象。六二有順徳，居三之下而上應九五，則牛繫於邑為行人所得之象。二以三不中正而應於五，賢人君子舍已之近而逺附於人，在三為失道者寡助，寡助之至親戚畔之，此其災也。象言行人得牛邑人災者，言行人既得牛則邑人不能無災，行人自有得牛之理，邑人自有失牛之理，此歸咎邑人失牛之由，而災為三所自取矣。

Six Three is in the position of 'No Falsehood' but loses the virtue of 'No Falsehood' and invites unexpected misfortune, hence it is called 'Misfortune of No Falsehood'. This is like someone who ties up a cow, but it is taken away by a passerby, and the local people are then investigated and implicated. Six Three is in the upper position of the lower trigram, bearing the responsibility of guarding the territory and nurturing the people, hence the image of 'city'. Six Two possesses the virtue of flexibility and propriety, being below Six Three and corresponding to Nine Five, thus forming the image of a cow tied in the city but being taken away by a passerby. Six Two turns to correspond with Nine Five because Six Three is not upright and proper; virtuous persons and gentlemen abandon those nearby and seek support from afar. In the case of Six Three, this is a failure of the way, leading to a lack of support, and when support is completely lacking, even relatives turn away, which is the misfortune. The 'Small Image Commentary' says that the passerby obtaining the cow is the misfortune of the city people, meaning that since the passerby has obtained the cow, the city people cannot avoid misfortune; the passerby has his own reason for obtaining the cow, and the city people have their own reason for losing the cow—this is attributing the responsibility to the city people's loss of the cow, showing that the misfortune is brought about by Six Three herself.

九四陽剛居不得正，可與為善而亦易於為惡者也。當無妄之時，心之所存、身之所行毫釐有差，則流於妄而不自知矣。上比九五，以乾剛之資而勉勵於中正之道，固其所能焉；下比六三，以陽不中正而茍同於陰不中正，亦為甚易也。聖人蓋慮之，故勉之以心之所存、身之所行可一於貞正之理而不易焉，如此則無咎矣。貞正之理我自有之，非由外鑠，反而求之即此而在，象言固有之，亦道不逺人、我欲仁斯仁至之意也。

Nine in the Fourth, with its yang strength but occupying an improper position, represents a person who can be guided toward goodness but is also easily led astray. In the time of 'No Falsehood,' even a slight deviation in thought or action leads to falsehood without the person realizing it. It is closely above Nine in the Fifth, which, with the strength of Qian (Heaven), should be able to approach the middle and correct path. Yet it is closely below Six in the Third, where the yang line, being neither central nor correct, easily conforms to the incorrectness of the yin line. The sage therefore encourages it to bring all its thoughts and actions back to the principle of uprightness and not change it, thus avoiding error. The principle of uprightness is inherent in oneself, not imposed from outside. By looking inward, it is found here. The 'Small Image Commentary' says 'inherent,' which is the same as the 'Doctrine of the Mean' saying that the way is not distant from people, and Confucius saying that if one desires benevolence, benevolence comes.

九五乾剛中正以居尊位，徳與位稱，道與時合，無妄之至也，此而有疾，為無妄之疾焉。九四以剛不中正，六三以柔不中正，一則列上之下，一則居下之上，肆其偏惡而妨政害治，皆九五之疾也，唐虞之驩兠、共工、三苗即其事也。但知人安民之道兼舉而至於盡，則何憂何痊而自消化矣，禹班師振旅、舜誕敷文徳而有苗格，勿藥有喜之驗也。

Nine in the Fifth, being in the position of honor, possesses the qualities of the Heaven Trigram, which is strong, vigorous, upright, and just. His virtue matches his position, and his principles align with the times. This represents the ultimate state of "no false movement." Yet even such a person may fall ill, and this illness is one that arises without cause. Nine in the Fourth, though strong, is neither centered nor upright, while Six in the Third, though weak, is also neither centered nor upright. One is close to the ruler, and the other is above the lower trigram. If their perverse actions are allowed to run unchecked, they will hinder governance and corrupt the way of ruling. These are the illnesses that Nine in the Fifth suffers from. The figures of Hun Dou, Gong Gong, and San Miao during the reigns of Yao and Yu were precisely such cases. If one can fully understand people and ensure the welfare of the people, then what need is there for worry or treatment? The illness will naturally disappear. The example of Yu returning from his campaign and舜 spreading cultural virtue, leading the San Miao to submit, is exactly the verification of the Line Statement that no medicine is needed and joy will naturally arise.

上九以陽不得位而居剛之極，下應六三以陰不中正而居動之極。當無妄之時，以剛而至於動之極，以動而至於剛之極，皆窮之道，而災其所自招也。君子度徳而進，量時而動，則機括在我，而進退施為有餘裕矣。

The upper ninth line is a yang line that is not in the proper position, and it is located at the peak of strength. Below it is the sixth three line, which is a yin line that is neither central nor upright and is at the peak of movement. When 'no false movement' occurs, because it is strong and has reached the end of movement, and because it is movement and has reached the end of strength, these are all paths leading to a dead end, and calamity is self-invoked. The virtuous person first assesses his own virtue before advancing, and first considers the situation before acting. In this way, the key to the situation is in his own hands, and his actions, whether advancing or retreating, will have room for ease and flexibility.