The Great Accumulation hexagram (Heaven below, Mountain above)

大畜，利貞，不家食吉，利涉大川。

The Hexagram Statement of the Great Accumulation says: There is great accumulation, favorable to holding to the correct path; the virtuous person does not remain idle at home working for himself but goes out to serve and receives his salary, which is auspicious, and it is favorable to crossing the great river and overcoming dangerous obstacles.

剛健篤實輝光，則有諸已矣，故為大畜。乾體剛健，艮體篤實；剛健則能力善而不屈於物欲，篤實則不輕外而要之以有終。實徳內蘊，光輝外著，美大聖神可馴致矣，故為大畜。上九以剛居上，其徳為止，止其所而不為勢位所動移，自處之道上而不下，有壁立萬仞之氣象，非有聖賢大正之徳不能也。

Strong and vigorous, sincere and solid, radiating brilliance, this signifies that one has genuinely gained something, hence it is called "Great Accumulation." The trigram Qian represents strength and vigor, while the trigram Gen represents sincerity and solidity. Strength and vigor enable one to strive toward goodness without yielding to desires, while sincerity and solidity prevent superficiality and allow steadfast perseverance. True virtue is nurtured internally and shines forth externally. The state of beauty, greatness, sainthood, and divinity described by Mencius can be gradually attained, hence it is called "Great Accumulation." The line Upper Nine, with a yang element at the top, embodies the virtue of "stability." Stability means remaining in one's proper position without being swayed by power or status. One's self-cultivation is upward-moving and never downward, possessing an imposing and unyielding quality, which is something only a person with the great and upright virtue of a sage or virtuous person can achieve.

六五居其下，是能以禮下君子者也，非君徳大正，亦安能知有賢徳而尚之乎？如孟子所言，則上九為不召之臣，六五為大有為之君而就之者也。書曰王訪於箕子，非箕子之賢不能致武王之訪，而武王非大正之元后，亦安能降禮於亡國之臣乎？漢光武、嚴子陵亦庶幾此道矣。

Six in the Fifth is below Nine at the Top, representing someone who can show respect and propriety towards the virtuous gentleman; if one does not possess great moral virtue and uprightness, how could one recognize the virtuous and honor them? As stated in the "Mencius · Gong Sun Chou Xia," Nine at the Top refers to a minister who cannot be summoned, while Six in the Fifth is a ruler who actively seeks advice and personally visits the wise. The "Book of Documents · Hong Fan" records that King Wu of Zhou personally visited Ji Zi; it was not Ji Zi's virtue that attracted King Wu's visit, but rather King Wu, as a great and upright sovereign, was willing to humble himself and pay respects to a former minister of a fallen state. The relationship between Emperor Guangwu of Han and Yan Zileng also follows a similar principle.

健為天下之大害，止之以徳而不以力。成湯十一征而無敵於天下，文武一怒而安天下之民，皆大正之徳也。大畜者必利於正，不正則邪謀小道而非大畜矣。明徳新民具體用之學，當以天下事為己任而不家食則吉。六五下於上九，亦有養賢之象。有大畜者必利於大有為，一才一徳則各有所就而已，以涉大川非所利也。六五下應九二之乾為應乎天，其徳為止，應天而安所止，則以義理用事而有保天下之氣象，自足以了一世之事務而成萬世之規模矣。

It is a great harm to the world to be overly strong and vigorous; one should use virtue to restrain it, not force. King Tang of Shang waged war eleven times and became invincible throughout the land; King Wen and King Wu of Zhou, with a single outburst of anger, pacified the people of the world. They relied on great and upright virtue. The term "Great Accumulation" (大畜) certainly must be beneficial to upholding the right path; if it is not upright, it becomes scheming and petty tactics, which cannot be called "Great Accumulation." To illuminate virtue and renew the people, possessing both the essence and application of learning, one should regard the affairs of the world as one's own responsibility and take up office to receive俸禄. Therefore, the hexagram statement says that it is auspicious not to idle at home and live off one's own labor. The line Six in the Fifth humbly submits to Nine at the Top, which also symbolizes the cultivation of virtuous talents. A person who possesses the virtue of "Great Accumulation" certainly benefits from great endeavors; if one only has a single skill or a partial virtue, then one can only achieve a little, which is not suitable for crossing great rivers. The line Six in the Fifth responds to Nine in the Second of the Qian trigram, which is to follow the heavenly way; its virtue is "to stop," following the heavenly way and resting at the proper place, thus being able to govern by righteousness and preserve the world, naturally sufficient to complete the affairs of an era and establish a model for all generations.

天在山中，有大畜之象。多識前言往行以畜其徳，君子所以大畜也。前言往行之理即吾心之理也，多識之所以畜吾心之徳也。多識而不畜徳，則所識者資口耳之陋而無實用矣，故非多識不足以畜徳，而多識者又不可以不畜徳也。先明諸心，知所往，然後力行以求至焉。格物致知、誠意正心修身，以為齊家治國平天下之本，聖學功用之全，即此一言盡之矣。

Heaven encompasses and hides within the mountain, symbolizing the hexagram "Great Accumulation." To accumulate one's virtue by remembering the good words and deeds of previous sages is the "Great Accumulation" of the gentleman. The principles contained in the good words and deeds of former generations are the same as the principles inherent in my own heart. To remember them abundantly is to cultivate the virtue within me. If one merely remembers without cultivating virtue, then what is remembered is only shallow and empty talk for showing off, with no real use. Therefore, one cannot cultivate virtue without remembering much, and those who remember much must not neglect cultivating virtue. First, understand clearly in the heart where one should go, then strive to act and achieve it. Investigating things, acquiring knowledge, sincerity of intent, rectifying the mind, and cultivating oneself are used as the foundation for governing the family, the state, and the world. The entire practice and effectiveness of the learning of the sages are fully expressed in this one sentence.

初九乾體得正，鋭於上進；六四在上以陰得位，為竊位之匹夫、妨賢病國者也。初之乾剛銳進，謂功業可立就者，則有厲矣；於是而能已焉，則伸縮運用機在我而動不窮，斯為利矣。不言不利往而言利己者，不利往則終不可往矣，利己者以己為利而未遽巳也。蓋乾剛非在下之物，大畜無終畜之理，尺蠖之屈以求伸也，龍蛇之蟄以存身也，初九之利己所以為不巳之地也。

The initial line, "Initial Nine," belongs to the trigram Qian (Heaven) and is in a proper position, showing a strong and determined upward movement. The line "Six in the Fourth" is above, with a yin line occupying its position, representing an ordinary person who occupies a high position, hindering capable individuals and causing misfortune for the state. The "Initial Nine" with the yang line of Qian is strong and vigorous, eager to advance, believing that achievements can be quickly realized, which is dangerous. If it stops at this point, then the key to movement and flexibility is in its own hands, allowing for endless action, which is beneficial. The line statement does not say "unfavorable to move" but rather "favorable to stay," because if it says "unfavorable to move," it implies that moving is ultimately not possible. Saying "favorable to stay" means that temporarily stopping is beneficial, not that it is a permanent cessation. One must understand that the yang of Qian is not something that willingly stays in a lower position. The concept of "Great Accumulation" does not mean to accumulate without acting. The inchworm bends its body to stretch out, and the dragon and snake hide to preserve themselves. The "favorable to stay" of the "Initial Nine" is precisely to leave room for future continuous action.

九二乾剛得中，才徳足以任天下之重者也。上應六五，當大畜之時，陰陽以非類而相畜。五陰柔茍止，不能任賢圖治以成逺大之事業；二有剛中之道不行於世，為輿說輹之象。輿，任重致逺之物，說其輹則不能行矣。二欲以天下事為己任而五不能用，則過在五矣，於二之中徳何尤焉？二當何如以處之？以身殉道，卷而懐之，有義有命斯可矣。

Nine in the Second, being strong and vigorous like the Trigram Qian (Heaven), occupies the central position and possesses both ability and virtue sufficient to shoulder the great responsibilities of the world. It is in correspondence with Six in the Fifth above, during the time of "Great Accumulation." Yin and Yang, not being of the same kind, mutually restrain each other. Six in the Fifth, being Yin and weak, hesitates and does not advance, unable to employ capable people or seek governance to achieve great undertakings. Nine in the Second, with his strong and moderate virtue, finds his way blocked in the world, hence the image of a cart losing the bindings on its axle. A cart is a tool for carrying heavy loads over long distances; without the bindings on the axle, it cannot move forward. Nine in the Second wishes to take the world's affairs as his responsibility, but Six in the Fifth does not employ him. Therefore, the fault lies with Six in the Fifth. What is there to blame Nine in the Second for, who holds the central virtue? How should Nine in the Second position himself? He should devote himself to the Way, roll up his talents, fulfill the moral duties of human conduct, and rest content with the Mandate of Heaven. That would be sufficient.

九三以乾剛居健之極，健極則鋭於進矣；上九以陽剛居畜之極，畜極則無所畜矣。又畜之時，以異類則相畜，而以同類則相從焉，故上九率之於前，九三隨之於後，志同道合，相與有為，為良馬逐之象焉。如九三者，不患其不能為也，患其恃才力之健、過於有為而謂天下無難為之事，如此則非義理用事而為害反不細矣，故戒其利於艱難守正而日閒輿衛焉。

Nine Three, being a strong and vigorous Yang line, is located at the peak of the strong and vigorous Heaven trigram. When strength reaches its peak, it becomes eager to advance. Upper Nine, being a strong Yang line at the peak of the trigram of Restraint, when restraint reaches its peak, there is nothing more to restrain. In the time of great accumulation, different things restrain each other, and similar things follow each other. Therefore, Upper Nine leads in front, and Nine Three follows behind, with shared aspirations and joint endeavors, hence the image of fine horses running together. A person like Nine Three is not worried about being unable to do things, but rather about relying on his own strength and ability, going too far, thinking that nothing in the world is difficult. In this way, he does not act according to principles, and the resulting harm is great. Therefore, the line statement warns him to remain steadfast in hardship and to practice chariot driving and defense every day.

艱難守正則常存不敢輕易之心，日閒輿衛則熟其足以有為之才。慎之於始，要之於終，相幾而動，行其所無事焉，則利有攸往矣。記曰：推而放諸東海而準，推而放諸西海而準，推而放諸南海而準，推而放諸北海而準。此爻利有攸往之義也。

In times of difficulty, maintaining integrity and staying vigilant against rashness will ensure constant caution. Daily practice in military preparedness will perfect one's skills to a high degree. Being cautious at the beginning and not relaxing at the end, acting when the timing is right, and proceeding as if nothing is being done—this is favorable for moving forward. The "Book of Rites · Rituals of Sacrifice" says: applying it to the East Sea is a standard, applying it to the West Sea is a standard, applying to the South Sea is a standard, and applying to the North Sea is a standard. This precisely reflects the meaning of this line "favorable for movement."

內卦為外卦所畜，主內卦乾體之剛健而言，為以不喜而畜其善也；主外卦艮體之篤實而言，為以善而畜不善也。義繫賓主，詞固各有攸歸矣：一則勉人為善，一則戒人為惡，易之不可以為典要者如此。六四所畜者初九也。初處最下，未動於惡，四以柔正即止之，為童牛之牿之象也。天下之事，圖之於微則為力易，待其著則難矣，古人所以制治於未亂、保邦於未危也。止於未惡，則無惡可止矣，故元吉。在人則心過未萌而戒懼之，亦此義也。

The inner trigram is restrained by the outer trigram. If we consider the inner trigram as Qian (Heaven), which represents strength and vigor, then the side being restrained is unwilling to be restrained, while the outer trigram, which represents firmness, completes its goodness through restraint. If we consider the outer trigram as Gen (Mountain), which represents solidity, then it is the goodness that restrains the ungood. This meaning involves both the active and passive sides, so the wording naturally belongs to each side: one encourages people to be good, and the other warns people against being evil. This is why the Zhou Changes cannot be regarded as rigid rules. The sixth line four restrains the first line nine. The first line nine is at the very bottom and has not yet acted wrongly. The sixth line four, being gentle and proper, restrains it, hence the image of putting a wooden yoke on a young calf. In the world, things are easy to handle when they are in their initial stages, but difficult once they become evident. Therefore, ancients always take action before disorder arises and seek preservation before danger occurs. Restraining before wrongdoing happens means there is no wrongdoing to restrain, hence the line statement concludes with great good fortune. Applied to people, it means being vigilant and cautious before wrongdoing even begins, which is the same principle.

豕之牙剛而為害者，豶之以敗其勢，則牙雖剛而不為害矣。九二之惡已著矣，六五以柔中居尊，治之得其要而有以潛消其惡焉，則豶豕之牙之象也。孟子曰：君子反經而已，經正則庻民興，庶民興斯無邪慝矣。先王止天下之惡，導之而生養遂，教之而倫理明，膏澤浸漬，民日遷善而不知為之者，皆此義也。消一分惡則長一分善，惡盡消則善之本體全矣，故吉。而象言有慶，見君道之所施者廣矣。

The tusks of a wild boar are hard and can injure people. If it is castrated to weaken its fierce nature, then although its tusks remain hard, they can no longer cause harm. The evil of the second line has already become evident, while the fifth line, being gentle and centered in a noble position, handles the matter properly and eliminates the evil without apparent effort, thus resembling the tusks of a castrated boar. The Book of Mencius, Part Lower, says: A gentleman only needs to return to the constant way. When the constant way is upright, the people will be inspired, and when the people are inspired, there will be no evil. The former kings restrained evil throughout the world by guiding the people to live in ease and prosperity, and by educating them to clarify the principles of human relationships. Grace and kindness gradually permeate, and the people gradually become virtuous without knowing who has led them to this. This is exactly the meaning. Removing a part of evil brings forth a part of goodness. When all evil is eliminated, the essence of goodness becomes complete, so it is judged as auspicious. The Small Image Commentary says, "There is a blessing," indicating the vast scope of the ruler's influence.

上九以陽徳艮體，當大畜之極，為大有所畜而盛徳止於至善者也。位一卦之上而下無所畜，則道可大行而無所阻礙矣。天衢，天之路也。何天之衢，訝其得志有為之詞，而亨可知，伊、傅、周、召之際遇可以當之矣。

The Upper Ninth line is positioned at the top of the mountain (Geng) trigram, embodying the virtue of a strong and noble yang force. It represents the peak of the Great Accumulation, symbolizing the accumulation of the most extensive and profound virtue, reaching the highest level of goodness. Being at the top of the entire hexagram, with nothing below to accumulate, the great way can be widely practiced without obstruction. "Heaven's Avenue" refers to the great path connecting to heaven. The line statement asks "What is the heavenly avenue?" expressing admiration for the attainment of great success and significant achievements. Success and smoothness are naturally expected. The relationship between virtuous ministers and wise rulers, such as I Yin, Fu Yue, the Duke of Zhou, and Zhao Gong, is precisely what this represents.

頥，貞吉，觀頥，自求口實。

The Hexagram Statement of 《Yi》 says: The way of nurturing follows the principle of uprightness to be auspicious; one must also consider whom they are nurturing, and how they themselves seek sustenance and cultivate their own character.

卦體上下二陽，內含四陰，為外實內虛；震動艮止，為下動上止，皆頥之象，養之義也。養道得正，則體無不具，用無不行，故吉。觀頥，觀其所養，所養必以王道，則所養為得正矣；自求口實，觀其自養，自養必以天徳，則自養為得正矣。如分人以財、教人以善、為天下得人，皆所養之道；自小徳之謹至大徳不踰閒，皆為自養也。

Looking at the structure of the hexagram, there is one yang line above and one yang line below, surrounding four yin lines in the middle. This represents an outer part that is full and an inner part that is empty. The lower trigram Zhen signifies movement, while the upper trigram Gen signifies stillness, indicating that the lower part moves while the upper part remains still. These are images of the mouth, which refers to the concept of 'nourishment.' When the way of nourishment is correct, the essence is complete and the function is fully realized, hence the hexagram statement concludes as favorable. 'Observing Nourishment' refers to examining what one nourishes; if what is nourished follows the Way of the King, then the nourishment is proper. 'Seeking one's own sustenance' refers to how one nourishes oneself; if one nourishes oneself according to the virtue bestowed by Heaven, then self-nourishment is proper. For instance, distributing wealth, teaching goodness, and selecting talents for the world all fall under the category of 'nourishment.' From careful adherence to minor details to not exceeding boundaries in great virtue, these belong to the category of self-nourishment.

以大學之序言之，自養為格物致知、誠意正心修身，而所養則齊家治國平天下之謂也。內聖外王之學，觀頥自求口實盡之矣。天地養萬物，養道也；聖人在天子之位，尊賢使能，俊傑在位，膏澤下及於民，亦養道也。盡養之道者，天地聖人也。天地無心而成化，聖人有心而無為，養之時其道大矣哉！山下有雷，動而各止其所，養之義也。君子慎言語則不妄發，節飲食則不貪慾，亦存心養性之一端也。

According to the order of the Great Learning, "self-cultivation" refers to investigating things, acquiring knowledge, sincerity of intent, rectifying the mind, and cultivating oneself, while "cultivating others" refers to governing the family, managing the state, and bringing peace to the world. The study of inner sagehood and outer kingship is fully expressed in these two sentences: "Observing the颐 (Nourishing), one seeks one's own sustenance." The nourishing of all things by heaven and earth is the way of nourishing; a sage, holding the position of a ruler, honors the virtuous and employs the capable, placing outstanding talents in their proper positions, and extends his grace downward to the people, which is also the way of nourishing. Only heaven and earth and sages can fully realize the way of nourishing. Heaven and earth have no deliberate intent, yet all things naturally flourish; a sage has intent but does not act recklessly. The meaning of the hexagram颐 is truly profound. A mountain with thunder beneath it, all things begin to stir yet each remains in its proper place, which is the meaning of nourishing. A gentleman speaks cautiously and does not speak recklessly, and eats with moderation without indulging in excessive desires, which is also one aspect of cultivating the mind and nature.

初九陽剛得正，修善之君子也。上應六四，四以陰得位，居上之下，以祿位權柄籠羅天下之士者也。初乃喪其陽剛之徳而與之為應，是舍爾之靈龜，觀我而朶頥矣。我，據四而言；靈龜，不食之物，喻初九剛正之徳足以自養之義也；朶頥，口動欲食之意。舍其可貴之天爵而求人爵焉，則以富貴為心而無所不至矣，故凶。

Initial Nine, with its yang strength in the correct position, represents a gentleman who cultivates himself and acts virtuously. It corresponds with Six Four above, which holds the position with a yao of yin. Six Four is located at the lower part of the upper trigram, representing someone who uses official rank and authority to attract talented people. However, Initial Nine discards its own yang virtue to correspond with Six Four. This is what the line statement says: 'Abandon your own divine turtle, and instead look at me with greed, your jaws hanging down.' 'I' refers to Six Four; 'divine turtle' is an animal that can survive without food, symbolizing the self-sufficiency of Initial Nine's virtuous virtue. 'Duo Yi' describes the movement of the mouth and the desire to eat. To abandon one's precious heavenly rank in pursuit of worldly rank is to be solely focused on wealth and power, capable of doing anything, hence it is judged as a凶 (misfortune).

如華歆初志隠居不仕，固一世之髙士也，後為曹操所用，賊殺母后，安為逆黨而不自知，人心惟危之可畏有如此。象言亦不足貴，所以深為初九惜也。當頥之時，陰必資陽以自養，此天地君民之義也。

Just as Hua Xīn once resolved to live in seclusion and not take office, he was a renowned gentleman of his time. Later he was employed by Cao Cao and participated in the persecution of Fu Houjun, yet he remained untroubled and became an accomplice to treason without realizing it. The "Book of Documents · Great Yu's Plan" says that human hearts are perilous; its danger has reached such a degree. The "Small Image Commentary" says that this is not something worth valuing, which is deeply lamenting the situation of the first nine. When the "Yi" hexagram occurs, the yin line must depend on the yang line to receive sustenance, which is the constant principle between heaven and earth, as well as between ruler and people.

六二求養於初九，則以上而求養於下，為顛頥。顛頥則拂經常之理而不可為矣。往求於上九之丘，以非其應而不相與，則往得凶矣。初上皆不與應，則二之行為失其類矣；失其類則群離索居，而進徳修業無所賴矣。為二者當何如哉？求養於人則不足，求養於己則有餘。性吾所本善，道吾所固有，以柔順中正之徳而自勉焉，則為陽所與而合於養道矣。養之道，陽剛中正而必本於靜焉。

Six in the Second seeks nourishment from Nine at the Beginning, which is the situation where someone in a superior position turns to seek nourishment from someone in an inferior position, hence called 'upside-down nourishment'. Seeking nourishment in a reversed manner goes against the usual order and is not feasible. If instead it goes upward to seek Nine at the Top, the 'mountain', it is also not appropriate because it is not the proper counterpart, and thus they do not accept each other. Going forward in this case would lead to misfortune. Both Nine at the Beginning and Nine at the Top do not correspond with Six in the Second, so the actions of Six in the Second lose its kindred. Losing its kindred means being isolated and separated from the group, and thus there is no one to rely on for moral cultivation and self-improvement. Then, what should Six in the Second do? Seeking nourishment from others is always insufficient, but seeking nourishment from oneself is more than enough. By nature, I am inherently good, and by principle, I possess inherent virtue. By cultivating oneself with the virtue of flexibility, gentleness, and uprightness, it will be accepted by the yang lines and conform to the way of nourishment. The way of nourishment relies on the strength of yang and uprightness, and its fundamental aspect lies in the quality of stillness.

六三陰不中正而居動體，動以闇昧而不中正，於養道大相背矣，為拂頥。吉凶者得失之應也，三之失甚矣，凶為所自取而宜有焉，為貞凶。十年勿用，終不可用也；無攸利，無所往而利矣。三可謂自暴自棄者矣。

Six in the Third holds a yin line, is neither central nor properly positioned, and is situated within the trigram Zhen (Thunder). Once it moves, it becomes confused and loses its proper alignment, which greatly contradicts the principle of nurturing. Therefore, it is called "Fu Yi" — violating the way of nurturing. Whether good or bad fortune comes about, it is a result of gain or loss. The mistake of Six in the Third is too great, so the misfortune it brings upon itself is deserved. Hence, the line statement says that adhering to such a way leads to misfortune. "Ten years without use" means it is ultimately not fit for appointment. "No benefit in any direction" means that going anywhere brings no advantage. Six in the Third can be described as a person who deliberately undermines himself.

六四居陰得正，處上之下，則大臣之位也；下應初九陽剛得正，則草野之賢才也。為大臣者尊賢禮士，取其才徳輔已有為，以上善君徳、下善民俗，則以人事君之道盡而得吉矣。四陰性，聖人慮其無剛立之徳，或為富貴所淫而怠於求士焉，故勉之以虎視眈眈、其欲逐逐則無咎。虎下視，四應初之義也；眈眈，專而不為憸邪所間奪；逐逐，則要之以有終而未敢怠。

Six four is a yao of yin in a yin position and thus is in the correct place. It is located at the lower part of the upper trigram, which is the position of a minister. Below it is the yang and correct nine at the beginning, which represents a virtuous talent in the common people. A minister should honor and respect the virtuous, and use their talents and virtue to assist himself in achieving success. He should strive to improve the virtue of the ruler above and the customs of the people below. Thus, the principle of recommending virtuous people to serve the ruler is fulfilled, and therefore it is auspicious. Six four has a yin and soft nature, and the sage is concerned that it may lack the virtue of firm self-reliance. It might be tempted by wealth and honor and become lazy in seeking virtuous talents. Therefore, it is encouraged to look at and pursue with the keen eyes of a tiger. This way, there will be no mistake. The tiger looks downward, which corresponds to the relationship between six four and the nine at the beginning. "Dān dān" means to focus intently without being distracted by wicked people. "Zhú zhú" means to pursue persistently without slackening.

夫然則天下之才皆其才，天下之徳皆其徳，可謂恪慎厥職矣，僅能補過而無咎焉，臣道之難盡有如此。書曰：自一話一言，我則末惟成徳之彥，以乂我受民。亦虎視眈眈、其欲逐逐之義也。

If one can achieve this, then all the talents in the world become his talents, and all the virtues in the world become his virtues. This can be said to be diligently fulfilling one's duty. However, this is only sufficient to make up for mistakes and avoid calamity. For a minister, fulfilling his duty reaches this level of difficulty. The Book of Documents, Volume "Lizheng" says: Starting from one word or one character, I will employ virtuous and talented men to govern the people I have inherited. This is precisely the meaning of "gazing fiercely, with desires that follow closely."

六五以陰居尊，無剛明之徳，不能任賢圖治，使徳下於民，天徳不足，王道未行，於經常之道有拂焉者也。貞者，萬世不易之常道，即五所拂之經也。若能反其所為，惇典庸禮，命徳討罪，本於天命，合於人心，於萬世不易之常道而安處之，則為居貞而得吉矣。象言順以從上者，五本不正而欲歸於正，非有尊徳樂道、取善自輔之心不能也。

Six Five holds a noble position with a yao of yin, lacking the virtue of strength and clarity. It cannot employ the virtuous, seek good governance, and extend its virtue to the people. Its innate virtue is insufficient, and the way of the king cannot be carried out, thus it goes against the constant way. The term 'Zhen' refers to the constant way that remains unchanged throughout the ages, which is precisely the 'Jing' that Six Five goes against. If it can reverse its previous actions, uphold the proper relationships, consistently follow the rites, appoint the virtuous, and punish the guilty, acting in accordance with heaven's mandate and the people's will, then it can dwell in the constant way and thus achieve good fortune. The Small Image Commentary says 'to follow in harmony with the superior,' because Six Five originally is not upright but wishes to become upright. Without the heart of respecting virtue, delighting in the great way, and taking the strengths of others to assist oneself, it would be impossible.

上九以剛居五上，則師保之職，正道所由出而五之所當從焉者也。太甲、成王之進徳，皆伊、周啟沃訓道之功也。爻辭勉五以居貞吉，象則推及其居貞之所由而申勉之也。君不及，臣不可輔之以大有為。宋髙宗欲建中興之業，李綱以英哲全徳日勉勵，終不能復大讎而反疆土，以身殉國、區區效忠如嶽武穆者卒不免於禍焉，則不可涉大川之驗也。

The upper ninth line is a yang line residing above the sixth line, which is the position of a teacher and guardian. The correct path originates from him, and it is precisely the person that the sixth line should follow. The moral achievements of Tang Taijia and the Duke of Zhou Chengwang were all due to the sincere guidance and teaching of Yi Yin and the Duke of Zhou. The line statement encourages the sixth line to maintain the correct path for good fortune, while the small image commentary further investigates the reason why the sixth line can maintain the correct path and adds further encouragement. If a ruler lacks ability, his ministers cannot assist him in achieving great accomplishments. Emperor Gaozong of Song wished to establish a revival of the dynasty, and Li Gang, with his outstanding talent and complete virtue, encouraged him daily, yet ultimately could not avenge the country or recover the lost territories. As for those like Yue Fei, who sacrificed his life for the country and showed sincere loyalty, they also inevitably suffered tragic fates—this is the verification of 'not being able to cross a great river.'

上九養六五之君徳以及於人，盡養之道者六五也，輔五以盡之者上九也。位髙責重而五又非英明者，疑間猜忌之易生此其時也，必常存危厲之心，盡責難陳善之道，使威福予奪出自五而已不專焉，則為善處寵利而獲吉矣。

The Upper Nine cultivates the virtue of the Fifth Six, and then extends this virtue to the people. The Fifth Six is the one who brings up and nurtures to the fullest, while the Upper Nine assists the Fifth Six in achieving this. Being in a high position with great responsibility, and the Fifth Six not being an enlightened ruler, is precisely when suspicion and intrigue are most likely to arise. Therefore, one must always remain cautious and vigilant, fulfilling the duty of advising the ruler on difficult matters and offering good counsel. The authority for rewards and punishments should all come from the Fifth Six, and the Upper Nine must never act independently. Only in this way can one be considered skilled at remaining in favor and position while achieving good fortune.

居師保之位，負陽剛之才，得時行道，必自任以重而大其建明斯可矣，論道經邦、燮理陰陽皆其分內事也。周公相成王制禮作樂，諸葛武侯事後主必欲興復漢室、還於舊都，不如是不足以盡人臣之職而答委任之重也。

He who holds the position of prime minister and guardian should possess yang strength and, when the opportunity to carry out the Way arises, must take on the responsibility himself and establish grand governance and education. Discussing great principles, governing the state, and regulating yin and yang are all his duties. Duke Zhou assisted King Cheng in establishing rituals and music, while Zhuge Liang served Prince Hou Zhong with the sole intention of reviving the Han dynasty and restoring the capital, for only by doing so could he fulfill his duty as a minister and repay the trust placed in him by the sovereign.

據五之才徳而言，則不可涉大川，見天下之本在於一人，而臣之事君有量而後入之義焉；即上九受五委任而言，則利涉大川，見臣道不可不盡，而吾君不能則謂之賊矣。象言大有慶者，上九固有天民之才徳，而身之所履又足以使萬物各得其所矣。

In terms of the virtue and ability of the sixth line in the fifth position, it is not suitable to cross a great river, indicating that the foundation of the world depends on the sovereign alone. Ministers should first assess whether the sovereign is willing to listen before offering advice. However, when the top nine accepts the mandate from the fifth line, it is advantageous to cross the great river, showing that ministers must fulfill their duties. If they merely claim their sovereign is incapable, Mencius calls such people thieves who harm the sovereign. The Small Image Commentary says "great blessing" because the top nine inherently possesses the ability and virtue of the people, and his actions are sufficient to ensure that all things find their proper place.

大過，棟橈，利有攸往，亨。

The Hexagram Statement of the Great Excess says: When yang is overly strong, it is like the beams of a house being bent and sunk under pressure; at such a time, it is appropriate to go forward and take action in order to achieve success.

大，陽也。四陽居中而過於多，大者過也。四陽自下而盛長者為《大壯》，居中而過多者為《大過》。《大壯》不可無，《大過》不可有也。卦名《大過》，體有棟撓之象。棟屈撓則室不能安且久矣，以本末弱也。君不足以得民，民無所庇而不知有其君，則危之道也。魯之有三家，齊之有田氏，豈久安長治之理哉？此《大過》之棟橈也。陽雖過多，二五皆以剛而得中，君臣同徳，相與有為，猶可以拯極弊而歸於治安焉，則利有攸往而得亨矣。孔子為魯司宼，攝行相事，墮三都以強公室，而魯國治。得輔剛中之君而假之以歲月，則東周之事業猶反手耳。

"The term 'Great' refers to yang. Four yang lines gathering in the center of the hexagram indicate an excess, which is called 'Great Excess' because yang is overabundant. Although both 'Great Strength' and 'Great Excess' involve the flourishing of yang, 'Great Strength' represents yang increasing gradually from the bottom up, while 'Great Excess' shows yang accumulating excessively in the middle. The situation of 'Great Strength' is essential for the state, but 'Great Excess' is detrimental. The name 'Great Excess' suggests the image of a beam bending downward. If the main beam bends, the house cannot remain stable and enduring. The reason is that the first line and the top line are both yin and weak at both ends. In terms of human affairs, this means the ruler's virtue is insufficient to gather the people, and the people have no protection, so they no longer recognize the ruler, which is the path to peril. In the state of Lu, the three families of Ji Sun, Su Sun, and Meng Sun held power; in Qi, the Tian family seized the state. How could there be long-term stability? This is exactly what 'Great Excess' refers to as 'the beam bends.' Although there is an excess of yang lines, the lines nine two and nine five are yang in the central positions of the upper and lower trigrams, symbolizing the harmony between ruler and minister, working together with virtue, which can still reverse deep-rooted evils and return to stability. Therefore, the hexagram statement says 'it is advantageous to go on a journey' and can be harmonious. When Confucius served as the chief judicial officer and acting prime minister of Lu, he destroyed the cities of the three families of Ji Sun, Su Sun, and Meng Sun to strengthen the royal house, and Lu thus became well governed. If he could assist a ruler who was strong and upright in the center, and given more time, restoring the prosperity of the Zhou dynasty in the east would have been as easy as turning over one's hand."

大過之時，極弊而難於措手之際也。非有撥亂世而反之於治之才徳，不能釐舉而正之焉。君以剛中之徳而出治於上，臣以剛中之徳而輔治於下，君臣同心，如元首股肱之相資，皆以天徳之盛，形而為王道之大，何弊之不可救？何治之不可成？則濟大過之時之才徳，可謂大矣哉！澤水之盛而至於滅木焉，則其勢可謂大過矣。君子之蹈履，知有理而已。理茍可行，雖舉世皆欲止之而吾行焉；理茍可止，雖舉世皆欲行之而吾止焉。死生禍福紛迭於前而吾無有焉。遯世無悶，則所見所得者皆性分之全體，窮居不足損而樂有餘，此皆浩然獨存而為天下第一流人物矣，故為大過人之行。

The situation of the hexagram "Great Excess" is one where accumulated evils have reached their peak, leaving no way forward. Without the ability and virtue to correct the disorder and restore the world to a state of order, one cannot reestablish the principles and correct right and wrong. The sovereign governs with the virtue of firmness and balance, while the ministers assist with the same virtue beneath him. The sovereign and ministers work in unison, like the head and limbs relying on each other. Both act according to the great virtue bestowed by Heaven, thus forming the grand pattern of the Way of the King. In such a case, how could any evils remain uncorrected? How could a state of order not be achieved? Therefore, the ability and virtue that can save the time of "Great Excess" can truly be called "great." The upper trigram is Dui, representing a marsh, with the water's force overwhelming the lower trigram Xun, which represents wood. This situation is indeed called "Great Excess." The "Great Image Commentary" of the hexagram "Great Excess" thus teaches people to "stand firm without fear, retreat from the world without being distressed." A gentleman acts based on one principle, "reason." If reason dictates action, even if the whole world opposes it, he still proceeds. If reason dictates stopping, even if the whole world urges him to act, he still halts. Although life and death, misfortune and fortune intertwine before him, his mind remains as if untouched. If he can retreat from the world and remain undisturbed within, then what he sees and attains is the complete nature of Heaven. Even in hardship, it does not diminish, and there is more than enough joy. Such people are those who alone possess the great spirit of righteousness in the world, the first-rate individuals, hence it is said that this is the virtue of a "Great Excess person."

初六以柔居下，當大過之時，過於敬慎者也。為藉物不錯諸地而用白茅焉。戒慎乎其所不睹，恐懼乎其所不聞；臨事而懼，好謀而成，皆藉用白茅之義也。諸葛孔明巍然三代之佐，其自省惟曰謹慎周宻而已。《書》所謂慎終於始者，初六有焉。慎斯術也以往，其無所失矣，故無咎。九二與初六，大過之時，非其相應而相比焉，為過於相與也。二為始過之陽，未甚過也，濟以初六之柔，則過而不過矣。過而不過，不失為剛中之徳，而猶足以有為也。枯楊生梯則榮枝乾，老夫得女妻能成生育之功，皆才徳足以有為之義也。偏才不可大用，而剛中足以任重。大過之時，內輕不能馭外之重，身弱不能運尾之強，弊之不易救者也。二之才足以正之，而使歸於均分焉，故無不利。

The line 'Initial Six' is in a yin and flexible position at the very bottom of the entire hexagram, which is exactly the time of 'Great Excess'. This line represents a type of person who is overly respectful and cautious. Therefore, the line statement uses the image of 'using white reeds as a mat': when placing objects, they are not placed directly on the ground, but first covered with a layer of white reeds. The 'Doctrine of the Mean' says 'being cautious about what is not seen and fearful of what is not heard', and the 'Analects' says 'being cautious in affairs and careful in planning to achieve success', all of which express the meaning of 'using white reeds as a mat'. Zhuge Liang, who was as noble as the ministers of the Three Dynasties, only said to himself 'cautious and thorough' when self-examining. The 'Book of Documents · Taijia' says 'being cautious at the end as one was at the beginning', which is exactly the quality of 'Initial Six'. If this carefulness is carried through consistently, there will be no mistakes, so the line statement says 'no blame', meaning there will be no error. The line 'Nine Two' and 'Initial Six' are not in a proper mutual relationship during the time of 'Great Excess', but they are closely adjacent, which is called 'excessive intimacy'—being too close. 'Nine Two' is a yang line at the beginning of an excess, and the excess is not yet severe. If it is further balanced by the yin and flexible 'Initial Six', then it is excessive but not losing the middle. Excess without excess, still maintaining the virtue of being strong and upright in the middle, it can still have achievements. The line statement says 'a withered elm tree produces new shoots'—a withered elm tree regains new growth, and withered branches regain vitality; it also says 'an old man marries a young wife'—an old man marries a young wife, which can lead to the continuation of offspring: all of these indicate that one has the ability and virtue to accomplish things. Partial talent cannot be entrusted with great responsibilities, only those who are strong, upright, and balanced can bear heavy duties. During the time of 'Great Excess', the inner part is light and empty, unable to control the heavy outer part, the body is weak and unable to manage the strong extremities, which is a situation of accumulated evils that are hard to remedy. The talent of 'Nine Two' is sufficient to correct this, bringing balance between light and heavy, so the line statement says 'no disadvantage'.

九三居下之上，有時事之責任者也。剛不中正，才不足以救大過之弊，而反為害焉。所謂徳薄而位尊，力小而任重，不能勝其責任，猶棟之屈撓而不能勝其任屋之重也。天下之事當與天下之賢才共之，而非一人之手所能成。有與人為善之心，則天下之善皆其善也。三以惡徳而任君國子民之責，則人不與輔，危亂之禍成而凶至矣。樂正子聞識智慮皆不足，而能好善則優於天下也。若三者，訑訑之聲音顏色，拒人於千里之外。士止於千里之外，則讒諂面諛之人至而國危矣。《書》曰：「邦之杌隉，由一人。」其九三之謂也。

Nine Three is located at the upper position of the lower trigram, and represents the person who temporarily assumes the responsibility of state affairs. Though yang and strong, it is not in the center and is not in the correct position. Its ability is insufficient to remedy the problems of the Great Excess, and instead becomes a source of harm. This is exactly what the "Great Treatise" Part Two says: "A person with shallow virtue holds a high position, and with limited ability bears a heavy responsibility." If one cannot shoulder one's own responsibility, it is like a beam that is bent and cannot support the weight of the entire house. The affairs of the world should be shared with the virtuous people of the world; they cannot be accomplished by one person's hands alone. If one has a mind of kindness toward others, then the good deeds of all under heaven become one's own. When Nine Three assumes the responsibility of governing the state and nurturing the people with poor virtue, people will not come forward to help, and thus calamity and chaos arise, bringing about danger. The "Mencius" says that the person known as Yuezhang had insufficient knowledge and wisdom, but because he loved to hear good words, he was sufficient to govern the world with ease. A person like Nine Three, who displays an attitude of self-satisfaction and arrogance, pushes people away, and keeps upright people at a distance, will have flatterers and sycophants coming to him, and the state will be in danger. The "Book of Documents · Qin Shi" says, "The state is in disorder, caused by one person." This is precisely referring to people like Nine Three. Yang Jue, at this time imprisoned in the imperial prison, wrote this, directing his criticism at the officials in power who have high positions but shallow virtue, reject advice and distort facts, and thus attract a chorus of flattery.

九四位九五之下，當輔弼之任者也。以陽居陰，剛而能柔，則過而不過者也。才足以拯偏重之患而成一世之治，則棟之隆然上起而不撓乎下者也。上成君徳，下善民俗，正直剛柔之用，無施而不當焉，四可謂善於其職矣，故吉。剛而濟之以柔斯可矣，下應初六亦陰柔也，居柔而應亦柔，則過於柔而不足以有為矣。四巽體，無剛立之徳，聖人慮其為憸邪所間而流於惡，故言有它則吝，而不可以不戒。言吝，自吉而向凶也。

Nine in the Fourth is positioned below Nine in the Fifth, and is the person who shoulders the important duty of assisting the ruler. It holds a yang line in a yin position, demonstrating strength and vigor while also being flexible and gentle. This is a type that, although it may exceed the proper measure, does not lose its correctness. Its ability is sufficient to correct the imbalance of excessive emphasis and achieve a state of governance for the whole world. Just as a main beam rises high without bending downward, this is what the Line Statement refers to as "the beam rises high." Toward the superior, it accomplishes the virtue of the ruler; toward the inferior, it improves the customs and morals of the people. The use of integrity and flexibility is appropriate in every aspect, so Nine in the Fourth can be said to fulfill its duty well, hence the Line Statement says "auspicious." However, strength and vigor must be tempered by flexibility. Since Nine in the Fourth is responding to Six at the Beginning, which is also yin, and it itself occupies a yin position, it becomes overly flexible, thus failing to achieve anything significant. Nine in the Fourth belongs to the trigram Xun, which lacks the virtue of being strong and independent. The sage worries that it may be deceived by wicked and petty people, leading to evil, so the Line Statement says "there is a worry" — having other attachments will bring regret and cause sorrow, which must be warned against. The word "worry" indicates that it is shifting from auspicious to ominous.

九五以陽過極之時，則枯楊也；近於上六之陰而過以相與焉，則枯楊生華也。枯楊生華，則徒能華而不能實矣。據上六過極之陰而得九五，則老婦得其士夫也。以老相與而不能成生育之功，腐朽迂流，才徳不足，當難為之時，不能樹尺寸以益世之義也。以正相與於過之時而有無過者存，故無咎；功業不足而茍免於身禍焉，故無譽。

The Nine in the Fifth is in a state of excessive yang strength, which is likened to a withered elm tree. It is closely adjacent to the Six at the Top, a yin element that is overly attached, resulting in the line statement "a withered elm produces flowers." A withered tree can only produce flowers but cannot bear fruit. Conversely, looking at the Six at the Top, an excessive yin element, receiving the Nine in the Fifth is like "an old woman marrying a young man." An old woman uniting with a young man, though paired, cannot achieve the function of bearing offspring. This is a metaphor for those who are corrupt and outdated, lacking both ability and virtue, and in times of difficulty and endeavor, they cannot even achieve a small contribution, thus being of no benefit to the world. However, since the Nine in the Fifth still maintains a position of correctness and righteousness amidst this excess, the line statement says "no blame," indicating no fault. Yet, the achievements are insufficient, and it is onlywith difficulty maintaining itself without disaster, hence also saying "no praise," meaning it does not receive commendation.

上六當大過之極，時事之不易為也。以陰得正而履窮極之地，才不足而節有餘也。能以一身犯天下之患而不自恤，為過於涉水不量淺深而至於滅沒其頂焉，則殺身成仁、舍生取義之君子也，雖凶而於義為無咎矣。叔孫婼以意如食言而至於死，荀息、豫讓、張巡、許逺輩皆足以當之。不有君子，其能國乎？節義為世道之益大矣，故象言其不可咎也。

The sixth line at the top is at the extreme of the hexagram Great Excess. The situation is difficult and the matter is hard to handle. It is a yin line in a yin position, which is correct, yet it is on the extreme point, indicating insufficient ability but abundant integrity. Being able to bear the calamities of the world with one's own body without regard for oneself is what the line statement refers to as "exceeding the limit and drowning to the top of the head"—crossing the water without considering its depth, resulting in being submerged up to the head. This is the conduct of the gentleman who sacrifices his life for righteousness, choosing death over dishonor. Although the outcome is ominous, there is no fault in terms of morality. Figures such as Shu Sun Nuo of Lu, who died due to Quan Sun Yiru's broken promise, Xun Xi of Jin, the assassin Yuanguang, Zhang Xun and Xu Yuan who defended Suzhong, all exemplify this line. Could a country exist without such gentlemen? The virtue of principle and righteousness benefits the world greatly. Therefore, the small image commentary says "it cannot be blamed," meaning it cannot be regarded as a fault.

習坎，有孚，維心亨，行有尚。

The Hexagram Statement of 《Xikan》 says: In a situation of repeated dangers and difficulties, if one maintains sincerity in heart, then inner communication is unimpeded; only by acting in this way is it worthy of commendation.

習，重也；坎，險也。內外皆坎為習坎，習坎，重險也。處重險之道，有孚盡之矣。有孚則自能無所愧怍，無所憂懼，而心亨矣。以有孚心亨行而處險，可尚之道也。孔子告子張曰：「言忠信，行篤敬，雖蠻貊之邦行矣。」周公遭流言之變，上則成王猜疑，下則人心搖動，公惟自盡其忠誠而已，故曰：「我之弗闢，我無以告我先王。」《詩》曰：「公孫碩膚，赤舄几几。」則有孚心亨之氣象可想見矣。卒之風雷兆變而王感悟，則行有尚之驗也。

"Xí" means repetition, and "Kan" means danger or peril. Since both the upper and lower trigrams are Kan, the hexagram is called "Xí Kan," meaning repeated dangers. "Xí Kan" signifies continuous peril. The way to deal with such repeated dangers is simply "you fu" — having inner sincerity. When one's heart is sincere, they will have no guilt, thus no fear, and their mind will be clear and unobstructed. Acting with this sincerity and mental clarity in the face of danger is the commendable way to deal with peril. Confucius warned Zi Zhang saying: "Speak with loyalty and trustworthiness, act with sincerity and respect, and you can succeed even in a barbarian land." When the Duke of Zhou faced the conspiracy of Guan Shu and Cai Shu, he had the suspicion of King Cheng above and the wavering hearts of the people below. The Duke of Zhou only did his utmost to be loyal. Therefore, the Book of Documents, the Jin Teng section, records him saying: "If I do not act, I have no way to report to my ancestors." The Book of Songs, the Bin Feng section, "Lang Ba," says: "Gong Sun Shuo Fu, Chi Xi Ji Ji" — the Duke of Zhou had a broad and dignified appearance, and his red shoes were steady and comfortable, indicating his sincerity and broad-mindedness. Finally, heaven sent a wind and thunder warning, and King Cheng was moved, which is the realization of "xing you shang."

卦惟一陽居中，陽實陰虛，則有孚也。其象為水，取內明外暗之義。水之流但平而不盈焉，在君子則居易俟命，順理而動，不踰閒也；水之行險不失其平而不盈之信，在君子則臨大節而不可奪，國無道至死不變也。彖者，言乎象者也。水流而不盈，行險而不失其信，則坎之象而為有孚之義也，故即以有孚為處重險之道。然而處平康、處富貴皆此道，而不可須臾離也。處險而有孚心亨，則盡吾處之之義也。以義處險，則有出險之理，故可尚而往有功。免於險則正也，不能免則有命存焉，君子以義安命。

The trigram Kan (Water) has only one yang line in the central position. Yang represents reality, while Yin represents emptiness. The central position is real and not empty, which signifies sincerity. It takes the image of water, which contains the meaning of inner brightness and outer darkness. Water flows only to level itself and does not overflow. When applied to a gentleman, this is the idea expressed in the "Zhongyong" (The Doctrine of the Mean) that "residing in ease and waiting for destiny" — to dwell in a normal and ordinary place and wait for heaven's mandate, to act according to reason without exceeding the limits. Water flows in dangerous places yet maintains its level and does not overflow, which when applied to a gentleman is the idea expressed in the "Lunyu" (Analects) that "in great matters of principle, one's will cannot be changed," meaning that even when the state is unjust, a gentleman remains steadfast in his conduct. The Commentary on the Judgment explains the meaning of the trigrams. "Water flows without overflowing, moves in danger without losing its sincerity" is the image of the trigram Kan, and it also expresses the meaning of "having sincerity." Therefore, "having sincerity" is used as the method of dealing with great danger. However, whether in times of peace or in times of wealth and honor, the same principle applies, and it cannot be separated for a moment. To be sincere in danger and have an open mind is to fulfill one's duty in dealing with danger. To deal with danger according to righteousness has the reasoning for escaping danger, so it is worth promoting, and going forward will have results. To be free from danger is natural; if one cannot escape danger, then there is heaven's mandate involved. A gentleman uses righteousness to deal with heaven's mandate.

天之險不可升也，地之險則山川丘陵也。王公設險，如疆域之限隔、城郭之保障，皆固國之道也。至於尊卑分限，嚴之以等威，彰之以物採，凡可以杜絶陵僣而使歸於安順者，亦體險之道，而險之為用可謂大矣。水之性險，洊至則重險也，故為習坎。常徳行，修己也；習教事，治人也。習者，三令五申之意，皆漸涵浸漬而後可成，此取水洊至之義也。

Heaven's danger lies in its being lofty and unattainable; Earth's danger is mountains and rivers. Kings and princes establish dangers as barriers, such as the separation of borders and the defense of cities and walls, which are methods to strengthen the state. As for the distinctions between ranks and positions, using grades and ceremonial regulations to clarify them, and employing vehicles, clothing, and ceremonial objects to display them, all these measures that prevent lower ranks from acting against higher ones and prevent overstepping one's position, are also ways of understanding the principle of "danger." Thus, the function of "danger" is indeed great. Water by nature is dangerous, as its waves follow one after another to form repeated dangers, hence the title "Xikan" (The Repeated Dangers). The "Great Image Commentary" says that the gentleman should "maintain constant virtue and practice teaching repeatedly": "Maintain constant virtue" refers to cultivating oneself, while "practice teaching repeatedly" refers to governing others. "Practice" here means to issue orders three times and instructions five times, to repeatedly explain and emphasize, which must be gradually permeated and infiltrated before success can be achieved. This is precisely the meaning of water flowing repeatedly.

初六處重險之下，為習坎，則所遭之時也。於重險之中又入於深陷之穴而陷益甚，則以陰柔不正，失處險之道而自取窮迫也。若初者，其所遭所處無自全之理，而凶必至矣。象言失道凶者，聖人咎初六於難處之時而不能盡善處之道也。茍盡其道而死焉，則雖凶而無咎矣。

The first line, six at the beginning, is located at the very bottom of a situation filled with great difficulties. Facing the hexagram of "Contemplating the Depths," it is the fate it encounters. The line statement says, "Contemplating the Depths, entering the deepest pit," meaning that within great difficulties, it has fallen into an even deeper pit, suffering more severely. This is because it is yin and not in the correct position, having lost the way to deal with danger, thus inviting hardship itself. In such a position, whether the situation or the location, there is no way to preserve oneself, so danger is certain. The small image commentary says, "Losing the way brings misfortune," which is the blame of the sage upon the first line for not fully mastering the art of dealing with danger in a difficult situation. If one has already exhausted the proper approach and still cannot avoid death, then although the outcome is dangerous, there is no fault.

九二立險陷之中而未能出，則坎有險也。以剛居柔而得其中，盡處難之道，而猶有自全之理，為有所求而尚可以小得焉。不以過剛不中而速禍，即求小得也。若大得則免於險矣。非二之才不能出乎險也，險陷方深而上無正應，則時之難也。

Nine Two is trapped in a dangerous situation and still cannot escape, so the line statement says, "There is danger in the Water Trigram." It possesses a strong yang quality but is positioned in a yin and flexible place, and it is in the central position. It has done everything necessary to deal with difficulties, so there is still some chance for self-preservation, which is called "seeking a small gain" — having some desire but still achieving a little. Not suffering immediate misfortune because of excessive strength or being out of the middle path itself constitutes what is called "a small gain." If one could gain greatly, then one would directly escape the danger. It is not that Nine Two's ability is insufficient to escape the danger, but rather that the danger is very deep, and there is no supportive force above that corresponds with it. This is the difficulty of the situation.

六三處二坎之間，來則有下卦之坎之往也，往則有上卦之坎為來之坎坎。坎在下而以足履之則為險，坎在上而以首著之則為枕。窞，陷中之穴。展轉凶危而陷益深，當時勢極難，而陰不中正，又無善處之才徳故也。三居下之上，有時事之責任者也，聖人慮其用斯人以濟險則險益甚矣，故戒以勿用。用之終不能以濟險而有功矣，無功則凶害可知矣。

The sixth line in the third position is sandwiched between the upper and lower trigrams of Kan (Water). Retreating leads to the lower Kan, and advancing meets the upper Kan head-on, so the line statement says, "coming is Kan, going is Kan"—both coming and going involve Kan. When Kan is below and one steps on it, it is called "danger"; when Kan is above and one hits its head, it is called "resting on it." "Kan" refers to a deep pit within a pit. It moves between dangers and sinks deeper and deeper because the situation is extremely difficult, and the line is a yin line that is neither in the center nor in the correct position, lacking the ability and virtue to deal with danger properly. The sixth line in the third position is at the top of the lower trigram, and is the person who temporarily assumes responsibility for governance. The sage worries that the court might appoint such a person to deal with danger, which would only make the danger worse. Therefore, the line statement warns, "do not use him." Using him will ultimately fail to overcome the danger and achieve success; failing to achieve success, the danger and misfortune are self-evident.

六四柔而得正，切近九五，君臣同處險難之象也。百圍之木，膏液內涸，然後風始得而拔之。以人君之尊而在險中，必膏澤素絶於民，人心離叛，奸雄乗間，而禍亂所由生，始不免於難矣。四與五剛柔相際，受其股肱心膂之託者也，必樽酒簋以盡輔相之道斯可矣。

Six four is yin and soft, yet occupies a proper position, and is closely adjacent to nine five. This represents the image of a ruler and minister both facing danger together. A tree with a circumference of a hundred feet will always have its inner sap dry up first, and only then can the wind uproot it. When a ruler, in his exalted position, is caught in danger, it must be because his benevolence to the people has long since ceased, the people have become scattered and rebellious, and villains take advantage of the situation to rise up, causing disorder and turmoil, thus the ruler is inevitably involved in difficulties. Six four and nine five, one yin and one yang, interact with each other, representing a trusted minister entrusted with the ruler's vital affairs. He must fulfill his duty of assistance as indicated by the line statement, which shows the simple and sincere offering of one cup of wine and one dish of food, demonstrating his earnestness and sincerity.

樽酒簋，飲食之具，坎水之象，膏澤之義也。貳，輔相之道也。責難陳善，使君之膏澤日下於民，於以收人心、答天戒而求免於險難焉，則樽酒簋貳之義也。險之時易生猜忌，四欲盡樽酒簋貳之道，必竭在已之忠誠以感動之，則用缶也；因君心之所明而開道之，則納約自牖也。能如是則臣道庻幾其可，而君得免於險難矣。

"The 'zun jiu gui' refers to vessels used for holding wine and food, symbolizing the image of Kan (Hexagram 29), which represents water, implying benevolence and grace. 'Er' refers to the method of assisting. Presenting high standards to the sovereign and expounding the good path, so that the sovereign's grace reaches all the people beneath the heavens, using this method to gather the people's hearts and respond to heaven's warning, thus attaining escape from danger. This is the meaning of the line statement 'zun jiu gui er.' In times of danger, suspicion is easily aroused. The sixth line in the fourth position must fulfill the method of 'zun jiu gui er' by fully expressing one's loyalty to move the sovereign. This is what the line statement refers to as 'yong foun'—using a simple and unadorned sincerity like a clay jar. Following the sovereign's already clear understanding to guide him, this is 'na yue zi you'—introducing concise sincerity through the window. If one can do this, the way of the minister is nearly fulfilled, and the sovereign can thus be freed from danger."

主憂臣辱，主辱臣死，五之險難，四之責也，出險則終無咎矣。雲終無咎，則始有咎之詞也。以道事君，不可則止，人臣處身之義也。四能盡臣道以事五，五不可陷於險難矣；陷於險難，四必不與同陷矣，此其咎也。卒有以濟之，故云終無咎。無咎者，善補過也。

The ruler's distress is the shame of the minister, and when the ruler is disgraced, the minister should be ready to die for him. The peril of the Nine in the Fifth position is precisely the responsibility of the Six in the Fourth. If the Six in the Fourth can help the ruler escape danger, then in the end there will be no fault. The Line Statement says, "Finally, there is no blame." This very statement implies that there was blame at the beginning. The Analects say, "Serve the ruler according to the Way; if he does not follow it, then withdraw." Serve the ruler with the right path; if it is not accepted, then step back. This is the proper measure for a minister to maintain his standing. If the Six in the Fourth had earlier fully practiced the way of a minister in serving the Nine in the Fifth, the Nine in the Fifth would not have fallen into peril. But once the Nine in the Fifth has fallen into danger, the Six in the Fourth would certainly not fall with him. This is precisely where its initial mistake lay. In the end, there was still a way to save the ruler, so it is said, "Finally, there is no blame." What is meant by "no blame" is the ability to skillfully make up for one's mistakes.

九五以剛中正之徳而居尊位，於險將濟之時而未出險，則坎不盈也。有此濟險之才而適當易濟之時，則成功可以立待，為祗既平矣。既平則坎盈而無險矣，無險則於致險之過為善補而無咎矣。不言吉者，五雖中徳充實而未至於光輝，故象言其中未大也。有中徳而至於大，則大賢以上之作用，不為人所陷而無險之可出矣。氣化之盛衰，本於人事之得失，道體無窮，而終日乾乾之心不可已也。

The Nine in the Fifth occupies a position of honor with a strong, vigorous, upright, and righteous virtue. At this time, danger is about to subside but has not yet been completely overcome, so the Line Statement says, "The pit of Kan is not full" — the pit has not yet been filled. With such ability to rescue from danger and encountering an opportune moment for salvation, success is imminent, which is why it says, "The pit is about to be filled" — the pit will soon be filled. Once filled, the pit of Kan is full and no longer dangerous; without danger, the previous misdeed that caused the peril is considered adequately remedied, hence "no blame." The Line Statement does not say "auspicious" because although the Nine in the Fifth has a full virtue, it has not yet reached the stage of radiance and brilliance, so the Small Image Commentary says, "The virtue is not yet great." If one has a middle virtue and can expand it to great virtue, that is the conduct of a sage beyond ordinary virtue, who would never have been led into peril in the first place, thus there is no danger at all. The rise and fall of fortune lies in the gains and losses of human affairs; the nature of the Way is boundless, so the constant diligence and self-improvement of the乾卦, working day and night without ceasing, is something that must never be stopped.

上六以陰柔處險之終，履險之上，為極險也。極險而以君子濟之則易於成功，極險而以小人壊之則易於覆敗。上六無陽剛之徳，有行險之心，以若人而求以濟險，則險益甚矣，為係用徽纆、寘于叢棘之象。徽纆叢棘，皆處險之上而困縛不能展轉之義，至於三歲之久而不能免，則凶甚矣。

The Sixth at the Top is in a position of extreme danger, situated at the very end of a perilous situation and standing on top of a heavy danger. When danger reaches its peak, if a gentleman comes to rescue, it is easy to succeed; but if a petty person causes harm, it is also easy to lead to collapse. The Sixth at the Top lacks the virtue of yang strength, yet harbors a mind inclined to take risks. Relying on such a person to rescue from danger will only deepen the peril, hence the line statement says, "Bound with ropes, imprisoned among brambles"—being tied up with ropes and confined in a thorny thicket. The ropes and brambles symbolize being trapped at the very top of danger, unable to move. If one remains trapped for three years without being able to escape, the danger becomes extreme. At this time, Yang Jue was himself imprisoned in the imperial prison, and the image of "brambles" was a very personal and relevant statement for him.