The hexagram of Parting (Geng above, Kun below)

剝，爛也。剝者，落也，九月之卦也。五陰在下，一陽居上，陰盛陽孤，勢將剝落而盡，剝之義也。至高之山附著於地，有傾頹之勢，剝之象也。《序卦》：賁者飾也，致飾然後亨則盡矣，故受之剝，所以次賁。

The *Zagua Zhuan* says that "Pei" means decay. "Pei" refers to the process of peeling off. In the twelve message hexagrams, it is the hexagram of the ninth month. Five yin lines are at the bottom, and one yang line is alone at the top. Yin energy is extremely strong while yang energy is isolated, and it seems as if the yang will be completely eroded away. This is the meaning of "Pei." A very high mountain attached to the ground has a tendency to collapse and fall apart, which is the symbolic image of "Pei." The *Xugua Zhuan* says: "Ben" refers to ornamentation. When ornamentation reaches its peak, the path of success comes to an end, so the hexagram of "Ben" is followed by the hexagram of "Pei." This explains why the hexagram of "Pei" comes after "Ben."

剝，不利有攸往。不利有攸往，言不可有所往，當儉德避難，所以為君子謀也。彖曰：剝，剝也，柔變剛也。不利有攸往，小人長也。順而止之，觀象也。君子尚消息盈虛，天行也。長，丁丈反。以卦體卦德釋卦名卦辭。剝者，陽剝也，所以剝之者陰也，五之陰上進而欲變乎上之一陽也。

The Hexagram of Splitting says: It is not advantageous to go somewhere. The phrase "not advantageous to go somewhere" means one should not act rashly, but rather restrain one's virtue and avoid calamity. This is what the sage considers for the gentleman. The Commentary on the Judgment says: "Splitting" refers to the falling away, which is the gradual change of yin over yang. It is not advantageous to go somewhere because the petty person is growing stronger. To follow the situation and stop at the right time is to be good at observing the signs. The gentleman values the principle of increase and decrease, fullness and emptiness, because this is the way of heaven. "Long" is read as "ding zhang fan," meaning to grow. This passage explains the hexagram name and hexagram statement using the "hexagram structure" and "hexagram virtue."所谓 "peeling" refers to yang being peeled away by yin: five yin lines gradually advancing to change the upper yang line.

以卦體言之，小人長也，陰邪之聲勢方張也；以卦象言之，內順外止，有順時而止之象，人當觀此象也。觀小人之時，時不可往；觀一卦之象，象自不往，所以不利有攸往。

From the perspective of the hexagram structure, it indicates 'the small person grows strong,' showing that the influence of阴邪 forces is expanding. From the image of the hexagram, the inner trigram is坤 representing順, and the outer trigram is艮 representing止, indicating an image of following the trend and stopping at the right time. People should carefully observe this image. Recognizing the current situation where the small person is in power, one knows that it is not advisable to go forward. Furthermore, the image of the hexagram itself, with inner順 and outer止, already conveys the meaning of not moving forward, hence it says 'it is not advantageous to go forward.'

消息者，盈虛之方始；盈虛者，消息之已成。消息盈虛四字皆以陽言：復者陽之息，姤者陽之消，乾者陽之盈，坤者陽之虛，此正陽消而將虛之時也。天行者，天道自然之運也，天運之使然，君子亦惟以是為尚，與天時行而已，既不可往，又豈往哉？君子二句，又推原不利有攸往之故。

"Xiao" and "Xi" are the beginning stages of fullness and emptiness; "Ying" and "Xu" are the results after the process of xiao and xi has been completed. The four characters xiao, xi, ying, and xu all refer to the concept of yang: the Fu hexagram, with one yang line emerging, represents the "xi" of yang; the Gou hexagram, with the first yin line emerging, represents the "xiao" of yang; the Qian hexagram, with six yang lines fully present, represents the "ying" of yang; and the Kun hexagram, with six yin lines and no yang, represents the "xu" of yang. The Bo hexagram is precisely the time when yang energy is retreating and about to become completely empty. "Tian Xing" refers to the natural movement of heaven; since it is determined by the heavenly order, gentlemen can only take it as a standard and act in accordance with the heavenly timing. If it is not suitable to go forward, how can one go forward? The last two sentences of the "Tuanchuan" further trace the fundamental reason behind the statement "It is not advantageous to go forward."

象曰：山附於地，剝，上以厚下安宅。上，謂居民之上，一陽在上之象也；厚下者，厚民之生，省刑罰、薄稅斂之類也；宅者，上所居之位，非宅舍也，因艮體一陽覆幬於上，有宅舍之象，故以宅言之，所以上九亦以廬言者，以有廬之象也。厚下安宅者，言厚下而不剝下者，正所以自安其宅也，民惟邦本、本固邦寧之意。卦以下剝上取義，乃小人剝君子，成剝之義；象以上厚下取義，乃人君厚生民，則治剝之道也。

The Great Image Commentary says: Mountains adhering to the earth, this is the Hexagram of Decrease. The superior person thus understands the need to treat the people generously and secure his own position. "Upper" refers to those who are above the people, symbolizing a single yang line occupying the upper position. "Thickening the lower" means making the people's livelihood abundant, such as reducing punishments and lightening taxes. "Residence" refers to the position held by the superior, not literally a house; because the single yang line of the mountain (Geng) covers the top, symbolizing a roof, so "residence" is used. "Thickening the lower and securing the residence" means treating the people generously without exploiting them, which ensures the stability of one's position. This is the meaning of the Book of Documents: "The people are the foundation of the state; when the foundation is secure, the state is at peace." The meaning of the hexagram is derived from the decrease from below, which represents small people eroding the virtuous, forming the meaning of "decrease." However, the Great Image derives its meaning from the generous treatment from above, which represents the ruler nourishing the people, precisely the method for rectifying a time of decline.

初六：剝床以足，蔑貞吉。剝床以足者，剝落其床之足也。變震，足之象也。剝自下起，故以足言之。一陽在上，五陰列下，有宅象、廬象、床象。蔑者，滅也；蔑貞者，蔑其正道也，指上九也。方剝足而即言蔑貞，如履霜而知堅冰至也。

The line statement of the first yao, initial six, says: "The bed is being stripped away, starting from the foot, leading to the extinction of the correct path and resulting in misfortune (the original inscription reads 'auspicious')." The phrase "stripping the bed from the foot" refers to removing the foot of the bed. When the initial six changes to a yang line, the lower trigram becomes Zhen, which represents the foot, hence the image of "foot." Erosion always begins from the lowest part, so the foot is used as a symbol. A yang line above and five yin lines below form an image resembling a house, a thatched hut, or a bed. "Mie" means to destroy; "Mie Zhen" refers to the destruction of the correct path, which points to the upper nine. Just as the destruction reaches the foot of the bed, it immediately speaks of the extinction of the correct path, similar to the first line of the Kun hexagram, "Walking on frost, the ice is coming," meaning that stepping on frost indicates the coming of ice.

初六陰剝在下，有剝床以足之象。剝床以足，猶未見其凶，然其剝足之勢，不至蔑貞而不已，故戒占者如此，此聖人為君子危而欲其自防於始也。象曰：剝床以足，以滅下也。以滅下，則漸而上矣，見其端甚微，知其必有蔑貞之禍。

The first line, six, has a yao that is yin, which is eroding from the very bottom, hence the image of peeling away starting from the foot of the bed. Simply peeling off the foot of the bed does not yet show danger; but once this peeling begins, it will not stop until it reaches the point of extinguishing the correct path. Therefore, the line statement warns the person seeking divination. This is the concern of the sage for the gentleman, hoping he will be vigilant from the very beginning. The Small Image Commentary says: peeling away begins from the foot of the bed, starting from the lower part. Since it begins from below, it will gradually spread upward; although the sign is very subtle, it is already known that there will be a calamity of extinguishing the correct path.

六二：剝床以辨，蔑貞凶。辨者，床之乾也，不曰乾而曰辨者，謂床之下、足之上分辨處也。蔑貞同初。象曰：剝床以辨，未有與也。與者，陽也。凡爻中，陽以應陰，陰以應陽，方謂之應，相比亦然。二本陰爻，有陽爻之應，或有陽爻之比，則有與矣。今比乎二者初也，初陰也；應乎二者五也，五亦陰也。前後左右皆無應與之陽，則上九乃孤陽矣，豈不蔑貞？故初知其蔑貞，而二亦知其必有此凶也。

The line statement for the second line says: The bed is being stripped away, stripping down to where the bed frame meets the legs, extinguishing the right path, which is dangerous. "辨" refers to the main body of the bed; it is not directly called "Qian" but "辨" because it is located between the bed frame and the legs, the dividing point between them. The meaning of "蔑贞" is the same as in the first line. The Small Image Commentary says: Stripping the bed down to the junction is a lack of support. "与" refers to a yang line. In general, when a yang line corresponds with a yin line or a yin line corresponds with a yang line, it is called "responding." The same applies to adjacent lines. The second line is a yin line; if there is a yang line above it that corresponds or a yang line beside it that is adjacent, then it has support. Now, the line that is adjacent to the second line is the first line, which is yin; the line that corresponds to the second line is the fifth line, which is also yin. There is no support from a yang line in any direction, so the top line becomes an isolated yang line, how could it not be extinguished? Therefore, the first line already foresaw the extinction of the right path, and the second line even more clearly knows that such danger is inevitable.

六三：剝之無咎。三雖與上九為正應，不可言剝，然在剝卦之中，猶不能離乎剝之名。語助辭。眾陰方剝陽而三獨與之為應，是小人中之君子也，去其黨而從正，雖得罪於私黨，而見取於公論，其義無咎矣，占者如此，故無咎。

The Line Statement of the Third Line says: Being in a state of decline but without fault. The Third Line, although in a correct correspondence with the Top Nine, should not be said to be declining the Yang. However, since it is within the Hexagram of Decline, it cannot escape the term 'decline.' Here, '之' is a particle. The many Yin lines are working together to erode the Yang lines, but only the Third Line corresponds with that Yang. This is a gentleman among the petty people; he leaves his own group to follow the right path, even though he offends his private faction, but is praised by public opinion. According to the principles, there is no fault. If the person seeking divination is in such a situation, therefore there is no blame.

剝以近陽者為善，應陽者次之：近陽者六五是也，故無不利；應陽者此爻是也，故無咎。呂氏家賤，惡莫大焉。象曰：剝之無咎，失上下也。上下謂四陰，三居四陰之中，不與之同黨，而獨與一陽為應與，是所失者上下之陰，而所得者上九之陽也。惟其失四小人，所以得一君子。

The general principle of the Hexagram of Splitting is that the line closest to a yang line is best, and the one corresponding to a yang line is next. The line closest to a yang line is six five, so the line statement says "there is no disadvantage." The line corresponding to a yang line is this line, so it only says "no blame." The original annotation cites the view of Lü, who says that being in the house of small people and willingly going along with the flow is the greatest evil. The Small Image Commentary says: being in a state of splitting yet having no blame is losing the upper and lower like lines. "Upper and lower" refers to the other four yin lines. Six three is between four yin lines but does not associate with them, instead forming a corresponding relationship with the single yang line, so what is lost is the upper and lower yin lines, and what is gained is the upper nine yang line. Precisely because four small people are lost, one gentleman is gained.

六四：剝床以膚凶。初足、二辨、三床之上，四乃上體，居床之上，乃床上人之膚也。剝床而及其肌膚，禍切身矣，故不言蔑貞而直曰凶。象曰：剝床以膚，切近災也。言禍已及身而不可免也。

The fourth line statement says: The bed is being stripped away, and it has now reached the person's flesh, which is dangerous. The first line is the foot of the bed, the second line is where the bed frame meets the bed body, the third line is already above the bed surface, and the fourth line has entered the upper trigram, sitting above the bed surface, which is the flesh of the person lying on the bed. Stripping the bed to the person's flesh means the calamity has become personal, so the line statement no longer says '蔑贞' but directly states 'dangerous'. The Small Image Commentary says: Stripping the bed to the flesh means the calamity has already approached closely. This means the misfortune has already come upon the person and cannot be avoided.

六五：貫魚以宮人寵，無不利。五正彖辭所謂順而止之也。貫魚者，魚之貫串而相次以序，五陰列兩旁之象也。本卦大象巽，此爻變巽，巽有魚象，詳見中孚；巽為繩，貫之象也。以者，后妃以之也，五君位，為眾陰之長，故可以以之。魚，陰物；宮人，眾妾，乃陰之美而受制於陽者；艮錯兌為少女，宮人之象也。以宮人寵者，統領宮人以次上行，進御而獲其寵也。

The line statement of the fifth line says: Like a string of fish leading the palace attendants to receive favor, there is no disadvantage. The fifth line is exactly the line referred to in the Commentary on the Judgment as 'smooth and stopping'. The term '贯鱼' refers to stringing fish together with a rope and arranging them in order, symbolizing the five yin lines arranged in sequence. The overall image of the primary hexagram resembles Xun, and when this line becomes yang, the upper trigram becomes Gen, forming Xun, which contains the image of fish, as seen in Zhongfou hexagram. The Sayings on the Trigrams also state that Xun represents a rope, which is the image of '贯'. '以' refers to the queen mother leading her attendants; the fifth line occupies the position of the ruler and is also the leader among the yin lines, so it has the qualification to lead. Fish are yin things; palace attendants are numerous concubines, which are yin things that are beautiful and subject to yang; the opposite trigram of the upper trigram Gen is Dui, which represents young women, exactly the image of 'palace attendants'. 'With the palace attendants receiving favor' refers to leading the palace attendants in sequence to approach the ruler and obtain favor.

一陽在上，五率其眾陰，本卦原有此象；且內順外止，本卦原有此德。陰順則能從乎陽，艮止則必不剝陽矣。無不利者，陰聽命於陽，乃小人聽命於君子也，故無不利，非程傳別設義之說。六四以剝其膚而凶，至六五陰長陽消之極矣，然本卦順而且止，故陰不剝陽，有貫魚以宮人寵、反聽命於陽之象，此小人之福而君子之幸也，故占者無不利。象曰：以宮人寵，終無尤也。五以陰剝陽，今率其類以聽命於陽，有何過尤？

A yang line is at the top, and the line six in the fifth leads the multitude of yin lines to approach it. The primary hexagram originally contains this image. Moreover, the inner trigram is in a state of following, and the outer trigram is in a state of stopping, so the primary hexagram originally possesses such trigram virtues. Since yin is gentle and compliant, it can follow yang; since gen is in a state of stopping, it certainly does not erode yang. Saying "there is no disadvantage," is because yin obeys yang, that is, the petty person obeys the superior person, so there is nothing that is not advantageous. This is not the interpretation of the Cheng School's commentary on the Book of Changes, which sets up a new meaning. The line six in the fourth has already eroded down to the skin and is dangerous, but by the time it reaches the line six in the fifth, yin has eroded yang to the extreme. However, since the primary hexagram is both compliant and stopping, yin ultimately does not erode that yang. Instead, there is an image of yin lines being like fish strung together, leading the attendants to receive favor, and then turning back to obey yang. This is the fortune of the petty person and the fortunate chance of the superior person, so the one who divines finds nothing disadvantageous. The Small Image Commentary says: leading the attendants to receive favor, ultimately without fault. The line six in the fifth originally erodes yang, but now it leads its own kind to obey yang. What fault could there be?

上九：碩果不食，君子得輿，小人剝廬。碩果者，碩大之果，陽大陰小，碩之象也；艮為果，果之象也；不食者，在枝間未食也。諸陽皆消，一陽在上，碩果獨在枝上之象也。此爻未變，艮錯兌為口，猶有可食之象；此爻一變則為坤而無口矣，不食之象也。果碩大不食，必剝落朽爛矣，故孔子曰剝者爛也。果剝落朽爛於外，其中之核又復生仁，猶陽無可盡之理，窮上反下，又復生於下也。

The line statement of the Upper Ninth line says: A large fruit has not been eaten, the gentleman receives a carriage, and the petty person destroys his dwelling. The term "s硕果" refers to a large and full fruit; yang represents large, and yin represents small. A single yang at the top symbolizes "large." The "Say of the Hexagrams" states that Gen (mountain) represents fruit and melon, which is the symbolic meaning of "fruit." "Not being eaten" means the fruit is still on the branch and has not been picked. All the yang lines have already disappeared, leaving only this single yang line at the top, which is like a large fruit alone on the branch. When this line has not yet changed, the opposite hexagram of Gen is Dui (lake), which represents mouth and has the image of something edible; but once this line changes, the upper trigram becomes Kun (earth), which has no mouth, thus symbolizing "not being eaten." If a fruit is too large to be eaten, it must rot and fall off, so Confucius in the "Zagua Transmission" says "peeling means rotting." The fruit on the outside rots and decays, but the kernel inside can still sprout again, just as the yang energy is not completely peeled away: when it reaches the top, it returns to the bottom and regenerates from below.

輿者，物賴之以載，猶地之能載物也，變坤，坤為大輿，輿之象也。一陽復生於地之下，則萬物皆賴之以生，此得輿之象也。廬者，人賴之以覆，猶天之能覆物也，五陰為廬，一陽蓋上，為廬之椽瓦，今一陽既剝，剝則陰矣，故曰小人。下一畫新生，此反下也，故曰得，得則陽矣，故曰君子。

"Yu" refers to the thing upon which all things rely for support, just as the earth supports all things. When the top line (Shang Jiū) changes to a yin line, the upper trigram becomes Kun, and the "Say Guā Zhuan" explains that Kun represents the great vehicle ("yu"), which is the symbolic meaning of "yu." A yang line reappearing beneath the earth allows all things to grow upon it, which is the symbolic meaning of "getting the vehicle" ("dé yú"). "Lu" refers to the thing upon which people rely for shelter, just as the heavens cover all things. Five yin lines represent the walls of a dwelling, and a yang line on top represents the rafters and tiles. Now this yang line is removed, and when it is removed, it becomes purely yin, so it is called "small person" ("xiǎo rén"). However, a new yang line is born below, which is the reversal of the extreme yang to the extreme yin, so it is called "getting" ("dé"), and since it is yang, it is called "great person" ("jūn zǐ").

蓋陽剝於上，則必生於下；生之既終，則必剝於上。未剝之先，陽一畫在上，故其象似廬；既剝之後，陽生於下，則上一畫又在下矣，故其象似輿。諸陽消剝以盡，獨上九一爻，故有碩果不食之象。今上九一爻既變，則純陰矣，然陽無可盡之理，既剝於上，必生於下者，有君子得輿而為民所載之象；剝於上者，有小人剝廬、終無所用之象。占者得此，君子小人當自審矣。象曰：君子得輿，民所載也；小人剝廬，終不可用也。民所載者，民賴之以承載也；廬所賴以安身者也，今既剝矣，終何用哉？必不能安其身矣。國破家亡，小人無獨存之理。載字從輿字上來，不可用從剝字上來。

To understand this, when yang is stripped away from above, it must necessarily arise from below; when growth reaches its limit, it must again be stripped away from above. Before being stripped, a single yang line was placed at the top, so its shape resembled a thatched hut. After stripping, yang arises from below, and the original yang line moves to the bottom, so its shape resembles a carriage. When all the yang lines are stripped away, only the top line remains, so there is an image of a large fruit remaining on the branch, unharvested. Now, when the top line changes, the entire hexagram becomes entirely yin. However, yang cannot be completely stripped away; once stripped from above, it must necessarily arise from below, which gives the image of a gentleman obtaining a carriage and being supported by the people. On the other hand, stripping from above gives the image of a petty person destroying the thatched hut, ultimately of no use. Those who receive this line should reflect on whether they are a gentleman or a petty person. The Small Image Commentary says: A gentleman obtaining a carriage is to be carried by the people; a petty person destroying the thatched hut is ultimately not useful. "Being carried by the people" means the people rely on him to carry themselves. A thatched hut is something people rely on for shelter, but if it is destroyed, what use is it? It must mean that even the person himself cannot find security. In times of national and family ruin, a petty person has no way to preserve himself alone. The character "载" (to carry) comes from the character "舆" (carriage), and "not useful" comes from the character "剥" (to strip away).

復。震下坤上。復，反也。 復者，來復也。自五月一陰生後，陽一向在外，至十月變坤。今冬至復來，反還於內，所以名復也。《序卦》：「物不可以終盡剝，窮上反下，故受之以復。」所以次剝。

The hexagram "Fu" has the lower trigram Zhen (Thunder) and the upper trigram Kun (Earth). Its six lines, from bottom to top, consist of one yang line and five yin lines. The "Zage Zhuan" says, "Fu means returning." "Fu" refers to the return of yang energy. After the hexagram "Gou" in the fifth month, when the first yin line appears, yang energy is gradually driven out of the hexagram. By the tenth month, when the hexagram "Kun" has all six yin lines, yang energy has completely retreated outside the hexagram. Now, when the winter solstice arrives, yang energy returns again, coming back into the hexagram, hence this hexagram is named "Fu." The "Xu Zhuan" says: "All things cannot be stripped down to the extreme; when stripping reaches the top line, it must reverse and begin anew at the bottom, so the hexagram "Bo" is followed by the hexagram "Fu." This is why the hexagram "Fu" comes after the hexagram "Bo."

復：亨。出入無疾，朋來無咎。反復其道，七日來復。利有攸往。 先言出而後言入者，程子言「語順」是也。出者，剛長也；入者，剛反也；疾者，遽迫也。言出而剛長之時，自一陽至五陽，以漸而長，是出之時未嘗遽迫也。入而剛反之時，五月一陰生，九月之剝猶有一陽，至十月陽變、十一月陽反，以漸而反，是入之時未嘗遽迫也。

The hexagram statement of "Fu" says: "Smooth and unimpeded. The yang energy goes out and comes in without urgency or harm, and like-minded things follow one another without error. Going and returning follow their own path, and after seven stages the yang energy returns once. It is appropriate to go forth." The hexagram statement first mentions "going out" and then "coming in," and Cheng Yi in his commentary "Yichuan's Commentary on the Changes" says this is "in proper order," which is correct. "Going out" refers to the yang energy rising upward, and "coming in" refers to the yang energy returning to the hexagram. "Ji" refers to urgency or pressure. In terms of the yang energy going out, starting from "Fu" with one yang, passing through "Lin" with two yangs, "Tai" with three yangs, "Da Zhuang" with four yangs, to "Gua" with five yangs, it grows step by step, showing that the process of going out was not urgent. In terms of the yang energy returning, starting from "Gou" in May with one yin, to "Bo" in September where the top line still retains one yang, then to "Kun" in October where this yang is fully transformed, and finally to "Fu" in November where this yang returns again, it also returns step by step, showing that the process of returning was not urgent. Therefore, the hexagram statement says "going out and coming in without urgency."

朋者，陰牽連於前，朋之象也。故豫卦、損卦、益卦、泰卦、咸卦，皆因中爻三陽三陰牽連，皆得稱朋也。自外而之內曰來。言陰自六爻之二爻，雖成朋黨而來，然當陽復之時，陽氣上行，以漸而長，亦無咎病也。復之得亨者，以此。

The term "peng" represents the image of a single yao (line) of yin connecting one after another in a group. In the hexagram "Fu" (Return), the five yin lines above form a continuous group, which is the image of "peng." Therefore, in the hexagram "Yu" (Joy), line nine in the fourth position says "peng he zan" (the group gathers like hairpins), in "Sun" (Loss), line six in the fifth position and in "Yi" (Benefit), line six in the second position say "shi peng zhi gui" (ten turtles of peng), and in "Tai" (Great Passage), line nine in the second position says "peng wu" (the group disappears), and in "Xian" (Intimacy), line nine in the fourth position says "peng cong er si" (the group follows your thoughts). These hexagram line statements all use the character "peng" because their "zhong yao" (central lines)—that is, the two trigrams formed by the second, third, and fourth lines and the third, fourth, and fifth lines—combine to form a trigram with three yang lines and three yin lines, which are connected in groups. Moving from outside to inside is called "lai." Here it refers to the yin lines from the top line six down to line six in the second position, although they form a group pressing down, but at the time when one yang line is returning, yang energy rises gradually from below, growing step by step, and will not bring illness. The reason why the hexagram "Fu" is able to be prosperous is because of this.

道猶言路，言剛反而復之道路也。七日來復者，自姤而遯、否、觀、剝、坤、復，凡七也，即七日得之意。蓋陽極於六，陰極於六，極則反矣，故七日來復也。無疾咎者，復之亨也；七日來復，復之期也；利有攸往，復之占也。

"The way" is like a road, referring to the return of yang energy to the path it originally took. The phrase "seven days to return" begins counting from the fifth month's Gou hexagram, passing through Duan, Po, Guan, Bo, and Kun, until reaching Fu, which makes exactly seven hexagrams. This "seven days" corresponds to the "seven days" mentioned in Ji Ji's sixth line, "the wife loses her headpiece, do not chase, she will be found in seven days." Because each hexagram has six lines, yang can at most reach six, and yin can also at most reach six; when they reach their extremes, they must reverse. Therefore, yang energy returns once every seven days. "No illness in going out or coming in, friends come without blame" describes the reason why the Fu hexagram is smooth; "reversing its path, returning in seven days" refers to the duration of yang's return; "favorable for going somewhere" is the divination statement of the Fu hexagram.

大抵姤、復之理，五月一陰生為姤。一陰生於內，則陽氣浮而在外矣。至於十月坤，陰氣雖盛，而陽氣未嘗息也，但在外耳。譬之妻雖為主，而夫未嘗亡。故十一月一陽生，曰剛反。反者，言反而歸之於內也。十一朋陽生而復，一陽生於內，則陰氣浮而在外矣。至於四月乾，陽氣雖盛而陰氣未嘗息也，但在外耳。譬之夫雖為主，而妻未嘗亡。故五月一陰復生。天地雖分陰陽，止是一氣，不過一內一外而已。一內一外，即一升一沉、一盛一衰、一代一謝也。消息盈虛，循環無端，所以言剝言復。

In general, the principles of the hexagrams Gou and Fu are as follows: In the fifth lunar month, the first yin begins to arise below, forming the hexagram Gou. When yin arises within the hexagram, yang qi moves out to the outside. By the tenth lunar month, the hexagram Kun (Earth) is reached, where yin qi is at its height, but yang qi has not ceased; it merely retreats to the outside. To illustrate, it is like a family where the wife is in charge, but the husband is not dead. Therefore, in the eleventh lunar month, yang qi arises again, and the Commentary on the Judgment calls it "gāng fǎn" (the return of yang). "Fǎn" means returning and coming back inside. (The original text says "shí yī pén," but "pén" is likely a mistake for "yuè.") In the eleventh lunar month, yang qi arises within the hexagram, forming the hexagram Fu. When yang arises within the hexagram, yin qi moves out to the outside. By the fourth lunar month, the hexagram Qian (Heaven) is reached, where yang qi is at its height, but yin qi has not ceased; it merely retreats to the outside. To illustrate, it is like a family where the husband is in charge, but the wife is not dead. Therefore, in the fifth lunar month, yin qi arises again. Though heaven and earth are divided into yin and yang, they are actually the same qi, with one inside and the other outside. The alternation of inside and outside corresponds to rising and falling, flourishing and waning, coming and going. When yang declines and yin increases, and when yang is full and yin is deficient, this cycle continues without beginning or end. Therefore, the Book of Changes establishes the hexagrams Bo and Fu to explain this.

彖曰：復，亨。剛反，動而以順行，是以出入無疾，朋來無咎。反復其道，七日來復，天行也。利有攸往，剛長也。復，其見天地之心乎！ 以卦德、卦體釋卦辭而贊之。「剛反」對「剛長」。反者，言剝之剛窮上反下而為復也；長者，言復之剛自下進上，歴臨、泰而至於乾也。以其既去而來反也，故亨；以其既反而長也，故利有攸往。剛反，言方復之初；剛長，言已復之後。

The Commentary on the Judgment says: The Hexagram of "Return" is smooth because the yang is returning. The inner trigram is Zhen (Thunder), which is active, and the outer trigram is Kun (Earth), which is yielding. Thus, it moves in accordance with the trend of the time, so the yang energy enters and exits without urgency or harm. The yin energies follow along without error. It moves along its established path, and after seven stages, the yang returns once. This is how the heavenly way operates. "It is advantageous to go somewhere" because the yang is growing. The Hexagram of "Return" reveals roughly the fundamental intention of heaven and earth in nurturing all things. This passage explains the Hexagram Statement by referring to the trigram qualities (Zhen being active and Kun being yielding) and the trigram structure (one yang at the bottom and five yin above). "Yang returning" refers to the yang in the upper trigram of the Hexagram of "Biting Through" reaching the top line and then returning to the bottom to form the Hexagram of "Return." "Yang growing" refers to the yang in the Hexagram of "Return" moving upward from the bottom through the Hexagrams of "Approaching" and "Great Exceeding" until it reaches the Hexagram of "Heaven." Because the yang has left and now returns, it is "smooth." Because it has returned and continues to grow, it is "advantageous to go somewhere." "Yang returning" refers to the initial stage of returning, while "yang growing" refers to the stage after returning.

行亦動也。言下體雖震動，然上體乃坤順，以順而動，所以出入往來，無疾無咎。天行者，陰陽消息，天運之自然也，故反復其道，七日來復。陽剛用事，君子道長，所以利有攸往。見天地之心者，天地無心，生之不息者，乃其心也。剝落之時，天地之心，幾於息矣；今一陽來復，可見天地生物之心，無一息之間斷也。

The Commentary on the Judgment says that the "movement" in "moving in accordance with the right way" is itself "movement." It means that the hexagram of Fu has the trigram Zhen at the lower part, which is characterized by movement; and the trigram Kun at the upper part, which is characterized by following. Therefore, by moving with the virtue of gentleness and compliance, the yang energy goes out and comes back, moving continuously without urgency or error. The term "heavenly movement" refers to the natural rhythm of the waxing and waning of yin and yang, which is the inherent cycle of the heavenly way. Thus, the yang energy follows its established path, returning after seven stages. At this time, the yang energy is just beginning to take charge, and the way of the gentleman is just beginning to grow, hence it is said "it is advantageous to go somewhere." The phrase "seeing the heart of heaven and earth" means that heaven and earth themselves have no intentional or artificial heart, yet they continuously generate and sustain all things without ceasing, and this is their heart. When the hexagram Bao is present, the yang energy is almost completely depleted, and the vitality of heaven and earth is nearly extinguished. Now, with the return of a single yang, we can clearly see the heart of heaven and earth in their continuous generation and nurturing of all things, which has never ceased for a moment.

象曰：雷在地中，復。先王以至日閉關，商旅不行，后不省方。 一陽初復，萬物將發生之時，當上下安靜，以養微陽。商旅不行者，下之安靜也；后不省方者，上之安靜也。人身亦然，《月令》「齋戒掩身」是也。

The Great Image Commentary says: Thunder is hidden in the earth, which is the image of the hexagram Fu. The ancient kings took this as a model, closing the borders on the winter solstice, so merchants and travelers did not go out, and the sovereign did not go to inspect the regions. A single yang line has just returned, which is the time when all things are about to sprout. Therefore, both above and below should remain quiet in order to nurture this weak yang energy. "Merchants and travelers do not go out" refers to the quietness of those below, while "the sovereign does not inspect the regions" refers to the quietness of those above. The human body is the same. The "Book of Rites · Monthly Ordinances" speaks of the second month of winter, saying "the gentleman observes a fast and remains secluded," referring precisely to this.

以卦體論：陰爻貫魚，商旅之象；陽爻橫亙於下，閉關之象；陽君不居五而居初，潛居深宮，不省方之象。以卦象論：震為大塗，中開火路，旅之象；坤為眾，商旅之象；震綜艮，艮止不行之象；闔戶為坤，閉關之象；坤為方，方之象。

From the structure of the hexagram: five yin lines are arranged one after another in a row, just as the line six in the fifth position of the hexagram "Bao" mentions "passing fish," symbolizing a group of merchants traveling together; a single yang line is placed at the very bottom, like a horizontal beam blocking the entrance, symbolizing the image of "closing the gate"; the yang line that should be in the position of nine in the fifth, the sovereign position, is instead in the first line, like the sovereign hiding in the palace and not appearing, symbolizing the image of "not going out." From the image of the hexagram: the "Shuo Guà Zhuan" says that Zhen represents a great road; the Zhen hexagram has one yang line at the bottom and two yin lines in the middle, forming an opening in the center, which is the image of traveling; Kun represents multitude, and a group of people traveling together is the image of merchants; turning the Zhen hexagram upside down results in Gen, which is exactly what Lai mentioned as the "inverted hexagram"; Gen's virtue is to stop, which is the image of "not moving"; the "Xi Ci Zhuan" says "closing the door is called Kun," closing the door is Kun, which is the image of "closing the gate"; Kun also represents direction, which perfectly matches the "direction" in "going out to visit."

初九：不遠復，無祗悔，元吉。 不遠者，失之不遠也。祗者，適所以之辭。適者，往也，至也。人有過失，必至徵色發聲而後悔悟，此則困心衡慮者也。惟自此心而失之，又自此心而知之善，無至於悔之象，大善而吉之道也，故其占如此。 象曰：不遠之復，以修身也。為學之道無他，惟知不善，則速改以從善而已。復則人慾去而天理還，修身之要，何以加此。

The line statement for the first line (Initial Nine) says: Going astray but not far, then returning, there is no regret, it is a great good fortune. "Far" means having strayed only a short distance. "Zhi" here is equivalent to "shi," which is a term meaning "to reach, to be up to." "Shi" is to go, to arrive. Usually, when people have faults, they often have to wait until their faces change, their voices become harsh, and they have suffered enough before they realize and regret. This is the kind of person mentioned in the "Mencius · Gaozi Xia" who is "troubled in heart, blocked in thought, and then becomes resolute." However, the Initial Nine is different: the fault arises from a single thought, and immediately from that same thought, one recognizes whether it is good or bad. Therefore, there is the image of "not giving rise to regret," which is a great good and auspicious path, hence the interpretation of this line. The Small Image Commentary says: Going astray but not far and then returning is used for self-cultivation. There is no other way to study learning, but only to know immediately when one is not good, and then quickly correct the mistake and turn to goodness. Once one returns, human desires recede and heavenly principles return. There is no more essential point for self-cultivation than this.

六二：休復，吉。 休者，休而有容也，人之有善，若已有之者也。以其才位皆柔，又變悅體，所以能下其初之賢而復。 六二柔順中正，近於初九，見初九之復而能下之，故有休復之象，吉之道也，故其占如此也。 象曰：休復之吉，以下仁也。復初爻本碩果不食，窮上反下，其核又生仁，所以取此仁字。復禮為仁，初陽復，即復於仁也，故曰以下仁。

The line statement for the second line says: Returning with beauty and virtue, it is auspicious. "Xiu" means to be at ease and benevolent, able to accept others. When others do good, one feels as if they themselves had done it. The second line is a yin line in a yin position, and after this line changes from yin to yang, the lower trigram Zhen (☳) becomes Dui (☱). Dui's virtue is joy, so it can humble itself and return to the path of righteousness by attaching to the virtuous initial line, Chou Ji. The second line is gentle and in the central position, adjacent to the initial line, and seeing that the initial line can return, it is willing to be below it, thus forming the image of "returning with joy," which is an auspicious path. The divination for this line is thus interpreted. The Small Image Commentary says: The auspiciousness of returning with joy is because it humbles itself before the virtuous. The initial line of the Fu hexagram originally corresponds to the upper line of the Bo hexagram, "a large fruit not eaten." When Bo reaches its upper line, it reaches its extreme and reverses to the lower part, and the fruit core regenerates "ren" (benevolence). Therefore, Confucius uses the term "ren" here. In the Analects of the Master, it says, "To restrain oneself and return to propriety is ren." The initial line, a single yang, returning is returning to ren, so it is said "to humble oneself before ren."

六三：頻復，厲，無咎。 頻者，數也。三居兩卦之間，一復既盡，一復又來，有頻之象，與頻巽同。頻復者，頻失而頻復也。厲者，人心之危也；無咎者，能改過也。不遠之復者，顏子也；頻復則日月一至，諸子也。

The Line Statement of the third line says: Repeatedly losing footing and repeatedly returning, there is danger, but there is no fault. "Freq" means repeatedly or frequently. The third line is located at the junction between the lower trigram Zhen (Thunder) and the upper trigram Kun (Earth). After one return, another return comes again, hence the image of "freq." This is similar to the third line of the trigram Xun (Wind), which is "freq" (Xun). "Freq return" refers to repeatedly losing and repeatedly returning. "Lai" refers to the mind being in a state of danger and unease; "wu jiu" means that he ultimately can still correct himself. Those who stray a little and then return are like Yan Hui; those who repeatedly lose and return, and only reach ren once every month or day, are like the other disciples of the Confucian school—this is what the Analects of Confucius,雍也 says: Yan Hui "did not violate ren for three months," while the others "only reached it once a day or once a month."

六三以陰居陽，不中不正，又處動極，復之不固，故有頻失頻復之象。然當復之時，既失而能知其復，較之迷復者遠矣，故當頻失之時，雖免危厲，而至於復，則無咎也，故其占如此。 象曰：頻復之厲，義無咎也。此言頻復而又頻失，雖不免於厲，然能改過，是能補過矣，揆之於義，故無咎。

Six Three has a yao of yin in a yang position, which is not in the center and is not in the proper place. It is also at the top of the lower trigram Zhen (Thunder), which represents movement. Movement that cannot stop on its own leads to an unstable return, hence the image of repeated loss and repeated return. However, during the time when yang energy is returning, although it has become lost, it still knows to return. This is much better than the case of Six at the Top, which is described as 'mistaken return'. Therefore, although one may inevitably face danger and hardship in the process of repeated missteps, as long as one can eventually return, there will be no fault. This is the interpretation for this line. The Small Image Commentary says: The danger and hardship of repeated return, from the point of view of reason, does not result in fault. This refers to the fact that although one repeatedly returns and repeatedly stumbles, one is inevitably faced with danger and hardship, but ultimately one can change one's ways. Being able to change one's ways is being able to correct one's mistakes. From the perspective of reason, it is said that 'there is no fault'.

六四：中行獨復。 中行者，在中行也。五陰而四居其中，中之象也。凡卦三四皆可言中，益卦三四皆言中行是也。此爻變震，應爻亦震，震為足，行之象也。獨復者，不從其類而從陽也，故孔子以從道象之。

The fourth line statement says: "Walking among many yin lines and returning alone." "Middle path" refers to walking in the center. In the hexagram of "Returning," there are five yin lines, and the fourth line, six four, is exactly in the center of these five yin lines (with two yin lines above and two below), which represents the image of "center." In any hexagram, the third and fourth lines can both be called "center," as evidenced by the line statements of the hexagram "Increase," where both six three and six four mention "middle path." The fourth line changes from yin to yang, transforming the upper trigram kun (☷) into zhen (☳); and the line corresponding to it, initial nine, is already in the lower trigram zhen. The "Commentary on the Changes" says zhen represents the foot, and since the foot can walk, it represents the image of "movement." "Returning alone" means it does not follow its own kind (the other four yin lines), but instead follows the yang, so Confucius uses "following the way" in the "Small Image Commentary" to illustrate this.

六四柔而得正，在群陰之中，而獨能下應於陽剛，故有中行獨復之象。曰獨復，則與休者等矣，蓋二比而四應也。 象曰：中行獨復，以從道也。初之象曰以修身也，二曰仁，四曰道。修身以道，修道以仁，仁與道，皆修身之事。二比而近，故曰仁；四應而遠，故曰道。小象之精極矣。

Six four is a yao of yin in a yin position, flexible and proper, situated among a group of yin lines, yet it alone can connect downward with the yang line at the beginning, hence the image of 'middle action alone returns'. Since it is said 'alone returns', its rank is comparable to six two's 'restoration'. The difference lies in the fact that six two is adjacent to initial nine and thus belongs to 'comparison', while six four is distant from initial nine and thus belongs to 'correspondence'. The Small Image Commentary says: walking among a group of yin lines yet alone returning, is because following the right path. The Small Image Commentary of initial nine says 'cultivating oneself', six two says 'ren', and six four says 'dao'. The Zhongyong says 'cultivating oneself through dao, cultivating dao through ren', and both ren and dao belong to the practice of cultivating oneself. Six two is compared with initial nine and is close, hence 'ren'; six four corresponds with initial nine and is distant, hence 'dao'. The subtlety of Confucius' Small Image Commentary reaches its peak here.

六五：敦復，無悔。 敦者，厚也。有一毫人慾之雜，非復；有一毫人慾之間，非復。敦復者，信道篤，執道堅，不以久暫時而或變者也。不遠復者，善心之萌；敦復者，善行之固。無悔者，反身而誠也。敦臨、敦復，皆因坤土。

The Line Statement of the fifth line says: Returning with sincerity and steadfastness, there is no cause for regret. "敦" means thickness and solidity. If there is even the slightest trace of private desire, it cannot be called "returning"; if there is even a momentary interruption of private desire, it cannot be called "returning." What is meant by "敦复" is to believe in the Way with sincerity and firmness, to hold on resolutely without change, regardless of the passage of time or the change of circumstances. The "near return" of the Nine at the Beginning is when the good heart first arises, while the "steadfast return" of the Six in the Fifth is when the good deed has already become firm. "No regret" refers to what is said in the "Great Learning" of Mencius, "looking inward and being sincere in all things." The upper six of the "Approaching" hexagram says "steadfast approach," and the sixth five of the "Returning" hexagram says "steadfast return," both because these two lines are in the position of the Earth, and the Earth is thick and solid, hence the use of the character "敦."

六五以中德居尊位，當復之時，故有敦厚其復之象，如是則心與理一，無可悔之事矣，故占者無悔。 象曰：敦復無悔，中以自考也。考者，成也，言有中德，自我而成其敦復也，不由於人之意。初乃復之主，二以下仁而成休復，四以從道而成獨復，皆有資於初以成其復；惟五以中德而自成，不資於初，故曰自。無祗悔者，入德之事；無悔者，成德之事，故曰考。

The fifth line, being in the central position, possesses the virtue of the center and holds a position of honor. It also coincides with the time when the yang energy begins to return, hence the image of reinforcing the return of yang. In this way, the heart and principle become unified, and there is nothing to regret, so those who obtain this line will have no regret. The Small Image Commentary says: "Reinforcing the return without regret" means achieving completeness through one's own virtue. "Kao" means accomplishment, indicating that the fifth line, possessing the virtue of the center, achieves this reinforcement of return by itself, without relying on others. The first line is the main line of the entire return in the hexagram: the second line achieves "restored return" by humbly submitting to the benevolent, and the fourth line achieves "sole return" by following the correct path, both requiring the first line to complete their return. Only the fifth line achieves the return through its own virtue, without needing the first line, hence the Small Image Commentary specifically uses the word "self." The first line's "no great regret" refers to just beginning to enter the path of virtue, while the fifth line's "no regret" refers to having fully achieved virtue, hence the use of the word "kao" (accomplishment) to describe it.

上六：迷復，凶，有災眚。用行師，終有大敗，以其國君凶，至于十年不克征。 坤為迷，迷之象也。迷復者，迷其復而不知復也。坤本先迷，今居其極，則迷之甚矣。以者，與也，並及之意，因師敗而並及其君，有傾危之憂也。坤為眾，師之象也。變艮，大象離，離為戈兵，眾人以戈兵而震動，行師之象也。國者，坤之象也，詳見謙卦。十者，土之成數也。不克征者，不能雪其恥也。

The line statement of the sixth line at the top says: having lost direction and not knowing how to return, it is dangerous, with both natural disasters and human calamities occurring together. If used for military campaigns, it will ultimately result in a great defeat, and even the king will be involved in the misfortune, leading to a period of ten years during which military action cannot be taken to avenge the defeat. The hexagram of Kūn has the nature of 'being lost' (the hexagram statement of Kūn says 'first being lost, then gaining the master'), so it is the image of 'being lost'. 'Being lost and returning again' refers to losing the way and not knowing how to return. Since Kūn originally speaks of 'first being lost', and the sixth line is at the top of the Kūn trigram, it is even more lost. 'With' here means 'together with', indicating that the defeat of the army will involve the king, leading to the danger of collapse and ruin. The 'Sayings of the Hexagram Transmission' says that Kūn represents the people, with people gathering together, which is the image of an army. The sixth line, being a yin line turning into a yang line, changes the upper trigram Kūn into Gen, making the whole hexagram become Yí. At this point, the overall image of the six lines has two yang lines at the ends and four yin lines in the middle, forming a shape similar to the hexagram Li. Li represents weapons, and with the people holding weapons and being restless, it is the image of military action. 'Country' is also an image of Kūn. A detailed explanation can be found in the hexagram Qian. 'Ten' refers to the number of earth in the Yellow River Chart (heaven five generates earth, earth ten completes it), so the line statement says 'ten years'. 'Not being able to campaign' means lacking the strength to avenge the defeat.

災眚者，凶也。用師以下，則災眚之甚，又凶之大者也。復卦何以言行師？以其敵陽也。剝、復相綜，陽初復，陰極盛，正龍戰于野之時。曰終有大敗者，陽上進，知其終之時，必至於夬之無號也。

"Zaisheng" means calamity. What is said below "Yong xing shi" refers to the most severe type of calamity, and the greatest danger. Why does the hexagram "Fu" talk about military campaigns? Because the yin line at the top, line six, is directly opposing the yang line at the beginning, line one. The hexagram "Bo" and "Fu" are mutual "zong gua" — turning the hexagram "Bo" upside down gives the hexagram "Fu." At this time, yang energy has just begun to return, while yin energy has reached its peak, which is exactly the time described in line six of the hexagram "Kun" as "long fighting in the fields," when yin and yang are in conflict. The line statement says "eventually there will be great defeat," because yang energy still needs to continue advancing, and it can be foreseen that it will eventually reach line six of the hexagram "Guai," which says "no crying out, ultimately there will be misfortune" — five yang lines have completely exhausted one yin line, and the line six calls for help but no one responds.

上六陰柔居復之終，故有迷復之象，占者得此，凶可知矣。是以天災人眚，雜然並至，天下之事無一可為者。若行師，則喪師辱君，至於十季之久，猶不能雪其恥，其凶如此。 象曰：迷復之凶，反君道也。反君道者，反其五之君道也。六五有中德，敦復無悔；六居坤土之極，又無中順之德，所以反君道而凶。

The sixth at the top, with its yin and soft nature, occupies the last position in the hexagram of "Returning," thus giving the image of "being lost in returning." If this line is encountered in a divination, the danger is evident. Therefore, calamities from heaven and mistakes from people come together, and nothing in the world can be accomplished. If used for military campaigns, it would result in the loss of soldiers and disgrace to the ruler, and it would take ten years before the disgrace could be avenged, reaching such a level of danger. (The original text "十季" refers to "ten years.") The Small Image Commentary says: the danger of being lost in returning is due to violating the way of the ruler. By violating the way of the ruler, it means violating the way of the ruler represented by line six in the fifth. Line six in the fifth possesses the virtue of being in the center and can "return earnestly without regret." However, the sixth at the top is at the extreme of the earth element and lacks the virtue of being in the center and gentle, thus violating the way of the ruler and inviting danger.