The Great Strength Hexagram

《序卦》曰：物不可以終遁，故受之以大壯。 韓康伯曰：遁，君子以遠小人。遁而後通，何可終耶。陽盛陰消，君子道勝也。 (乾下震上)。大壯：利貞。 虞翻曰：陽息，泰也。壯，傷也。大謂四，失位為陰所乘。兌為毀折傷，與五易位乃得正，故“利貞”也。 《彖》曰：大壯，大者壯也。 侯果曰：此卦本坤。陰柔消弱，剛大長壯，故曰“大壯”也。

The "Sequence of Hexagrams" says: All things cannot always retreat, so after the hexagram "Dun" (Retreat) comes "Da Zhuang" (Great Strength). Han Kangbo explains: "Dun" is the way of the gentleman to keep distance from petty people; after retreat, one can achieve progress, how could one always retreat? When the yang energy is strong and the yin energy weakens, this is the way of the gentleman gaining the upper hand. The hexagram "Da Zhuang" has the trigram Qian (Heaven) above and Zhen (Thunder) below. Its hexagram statement says: It is favorable to maintain the correct path. Yu Fan explains according to the twelve changing hexagrams: Yang energy grows, and this hexagram comes from "Tai" (Great Harmony). "Zhuang" here is interpreted as injury; "Da" refers to the nine in the fourth line, which is not in the correct position and is occupied by a yin line. Dui (Lake) has the meaning of destruction and injury. The nine in the fourth line exchanges positions with the six in the fifth line to become correct, hence it says "favorable to maintain the correct path." The "Commentary on the Judgment" says: "Da Zhuang" means that the yang is greatly strong. Hou Guo explains: This hexagram originally comes from Kun (Earth). The yin and softness gradually retreat and weaken, while the strong and great energy grows and becomes strong, hence it is called "Da Zhuang."

剛以動，故壯。 荀爽曰：乾剛震動，陽從下升，陽氣大動，“故壯”也。 大壯利貞，大者正也。 虞翻曰：謂四進之五乃得正，故“大者正也”。 正大而天地之情可見矣。 虞翻曰：正大謂四之五成需。以離日見天，坎月見地，故“天地之情可見”也矣。 《象》曰：雷在天上，大壯。 崔覲曰：乾下震上，故曰“雷在天上”。一曰：雷，陽氣也。陽至於上卦。能助於天威，大壯之象也。 君子以非禮弗履。 陸績曰：天尊雷卑，君子見卑乘尊，終必消除，故象以為戒，“非禮不履”。

The Commentary on the Judgment says: With strong and vigorous movement, therefore it is strong and powerful. Xu Shuang explains: The lower trigram is Qian, representing strength, and the upper trigram is Zhen, representing movement. Yang energy rises from below, and the great movement of yang energy leads to strength and power. The Commentary on the Judgment says: Great strength is favorable to maintaining correctness, because a great yang must be upright. Yu Fan says: This refers to the Nine in the Fourth moving to the fifth position to achieve the correct position, so it is said, "Greatness is correct." The Commentary on the Judgment says: Upright and great, the true nature of heaven and earth can be seen. Yu Fan says: "Correctness and greatness" refers to the Nine in the Fourth moving to the fifth position to form the hexagram Xu; using Li (fire) to illuminate the sky and Kan (water) to illuminate the earth, so "the nature of heaven and earth can be seen." The Great Image Commentary says: Thunder resounds in the sky, which is the hexagram Great Strength. Cui Jin explains: Qian is below and Zhen is above, so it is said, "Thunder in the sky"; another interpretation is: Thunder is yang energy, yang energy rising to the upper trigram can enhance the power of heaven, which is the image of Great Strength. The Great Image Commentary continues: Therefore, a gentleman does not engage in improper actions. Lu Ji explains: Heaven is exalted and thunder is low, a gentleman sees the low surpassing the exalted and knows it will eventually be eliminated, so he uses this image to self-restrain—never taking a step further in improper actions.

初九：壯于趾，征凶，有孚。 虞翻曰：趾謂四。徵，行也。震足為趾，為徵。初得位，四不征之五，故“凶”。坎為孚，謂四上之五成坎，已得應四，故“有孚”。 《象》曰：壯于趾，其孚窮也。 虞翻曰：應在乾終，故“其孚窮也”。 九二：貞吉。《象》曰：九二貞吉，以中也。 虞翻曰：變得位，故“貞吉”。動體離，故“以中也”。

The first line statement says: "Strength is in the toes; going on a military campaign is ominous, but there is sincerity." Yu Fan explains: "Toes" refers to the fourth line; "going" is movement. Zhen represents the foot, so there is an image of toes and movement. The first line originally was in the correct position, but the fourth line does not advance to the fifth position, hence "omenous." Kan represents sincerity, meaning that if the fourth line moves up to the fifth position, it becomes Kan. The first line is in correspondence with the fourth line, hence "sincerity." The Small Image Commentary says: "Strength is in the toes; its sincerity must reach the end." Yu Fan says: the line that the first line corresponds to is at the end of the Qian trigram, hence "its sincerity reaches the end." The second line statement says: "Maintaining the correct position brings good fortune." The Small Image Commentary says: the second line maintains the correct position and thus brings good fortune, because it is in the center. Yu Fan says: if the second line moves, it attains the correct position, hence "good fortune"; one movement transforms its structure into Li, which has the image of attachment and being in the center, hence "because it is in the center."

九三：小人用壯，君子用罔，貞厲。 虞翻曰：應在震也。三，陽，君子。小人謂上。上逆，故“用壯”。謂二已變離，離為罔，三乘二，故“君子用罔”。體乾，夕惕，故“貞厲”也。 羝羊觸藩，羸其角。 荀爽曰：三與五同功，為兌，故曰“羊”。終始陽位，故曰“羝”。藩，謂四也。三欲觸四而危之，四反羸其角。角，謂五也。 《象》曰：小人用壯，君子罔也。 侯果曰：藩，謂四也。九四體震，為竹葦，故稱“藩”也。三互乾、兌、乾，壯；兌，羊，故曰“羝羊”。四藩未決，三宜勿往，用壯觸藩，求應於上，故角被拘羸矣。 案：自三至五，體兌為羊，四既是藩，五為羊角，即“羝羊觸藩，羸其角”之象也。

The line statement for the third line says: The petty person uses brute force, the gentleman uses the method of a net, and remaining firm is dangerous. Yu Fan explains: The line corresponding to the third line is Zhen; the third line is a yang position, representing the gentleman, and 'petty person' refers to the sixth line above. The sixth line is rebellious, so it is said 'using strength'. The second line has already transformed into Li, which represents a net, and the third line overpowers the second line, so it is said 'the gentleman uses a net'. The third line is at the end of the Qian trigram, which matches the meaning of the Qian hexagram 'being vigilant at night as if in danger', so it is said 'firmness with danger'. The line statement continues: A ram collides with the fence and gets its horn stuck. Xu Shuang explains: The third line and the fifth line have the same function, forming the body of Dui, so it is called 'ram'; it always remains in a yang position, so it is called 'didi', meaning ram. 'Fence' refers to the fourth line; the third line attempts to collide with the fourth line and puts it in danger, but the fourth line instead gets its horn stuck; 'horn' refers to the fifth line. The Small Image Commentary says: The petty person uses brute force, the gentleman uses the method of a net. Hou Guo explains: 'Fence' refers to the fourth line; the fourth line belongs to the Zhen trigram, which represents bamboo and reeds, so it is called 'fence'. The third line's interacting trigrams include Qian, Dui, and Qian again; Qian represents strength, Dui represents ram, so it is called 'didi ram'. The fourth line's fence has not yet been broken through, and the third line should not have gone forward, yet it relies on strength to collide with the fence, trying to seek support above, and ends up with its horn stuck. Li Dingzuo's commentary says: From the third line to the fifth line, they form the body of Dui, which is ram, and the fourth line is the fence, the fifth line is the ram's horn, which is exactly the symbolic meaning of 'didi ram colliding with the fence, getting its horn stuck'.

九四：貞吉，悔亡。藩決不羸，壯于大輿之腹。《象》曰：藩決不贏尚往也。 虞翻曰：失位悔也。之五得中，故“貞吉”而“悔亡”矣。體夬象，故“藩決”。震四上處五，則藩毀壞，故“藩決不羸”。坤為大輿、為腹；四之五折坤，故“壯于大輿之腹”。而《象》曰“尚往者”，謂上之五。 六五：喪羊于易，無悔。 虞翻曰：四動成泰。坤為喪也。乾為易。四上之五，兌還屬乾。故“喪羊于易”動各得正，而處中和，故“無悔”矣。 《象》曰：喪羊于易，位不當也。 案：謂四五陰陽失正。陰陽失正，故曰“位不當”也。

The fourth line statement says: If one maintains correctness, it is auspicious, and regret disappears; the fence is broken open, the horn is no longer blocked, and strength is sufficient to support the large cart; The Small Image Commentary says: The fence is broken, which is to value moving forward. Yu Fan explains: The nine in the fourth is not in the correct position and originally has regret, but moving forward to the fifth position and attaining the center, so it is 'correct and auspicious' and 'regret disappears.' Its form and image correspond to the Gua of夬, so it is said 'the fence is broken'; the fourth line of Zhen moves upward to occupy the fifth position, thus breaking the fence, so it is said 'the fence is broken.' The Earthly element represents the large cart and the abdomen, and the nine in the fourth breaking the Earth element to reach the fifth position indicates 'strength in the abdomen of the large cart'; and the Small Image Commentary saying 'value moving forward' refers to the top line moving to the fifth position. The fifth line statement says: Losing a sheep in the field, there is no regret. Yu Fan explains: When the fourth line moves, it forms the Gua of Tai, and the Earth element has the meaning of loss, while the Heaven element represents the field; the nine in the fourth moving upward to the fifth position, the Earth element returns to the Heaven element, so it is said 'losing a sheep in the field.' After all lines move, they return to correctness and are in the center and harmony, so there is 'no regret.' The Small Image Commentary says: 'Losing a sheep in the field' refers to improper position. Li Dingzuo comments: This refers to the fourth and fifth lines where both yin and yang lose their correctness; yin and yang losing correctness, so it is said 'position is inappropriate.'

上六：羝羊觸藩，不能退，不能遂，無攸利，艱則吉。 虞翻曰：應在三，故“羝羊觸藩”。遂，進也。謂四已之五，體坎。上能變之巽，巽為進退。故“不能退，不能遂”。退則失位，上則乘剛，故“無攸利”。坎為艱，得位應三利上，故“艱則吉”。 《象》曰：不能退，不能遂，不詳也。 虞翻曰：乾善為詳，不得三應，故“不詳也”。 艱則吉，咎不長也。 虞翻曰：巽為長。動失位，為咎。不變之巽。故“咎不長也”。

The line statement for the sixth line above the hexagram says: A male sheep collides with a fence, cannot retreat, nor can it advance, there is no benefit, but if it can maintain the difficult path, it will be auspicious. Yu Fan explains: The sixth line corresponds with the third line, so it is said 'a male sheep colliding with a fence'; 'succeeding' refers to advancing. The fourth line has already reached the fifth position, its nature forms Kan; if the sixth line changes, it becomes Xun, which governs advancing and retreating, so it is said 'cannot retreat, cannot succeed'. Retreating would lose its position, advancing would overstep the yang, so 'there is no benefit'. Kan signifies difficulty, the sixth line is in its proper position and corresponds with the third line, so it is suitable to advance, thus 'difficulties bring auspiciousness'. The Small Image Commentary says: cannot retreat nor advance, indicates lack of caution. Yu Fan says: The virtue of Qian is careful consideration, the sixth line does not correspond with the third line, so 'it is not auspicious'. The Small Image Commentary also says: maintaining the difficult path brings auspiciousness, indicates that misfortune does not last long. Yu Fan says: Xun signifies extension; the sixth line, once it moves, loses its position and becomes misfortune, but it does not become Xun, so 'the misfortune does not last long'.

《序卦》曰：物不可以終壯，故受之以晉。晉者，進也。 崔覲曰：不可以終壯於陽盛，自取觸藩，宜柔進而上行，受茲錫馬。 (坤下離上)。晉：康侯用錫馬蕃庶，晝日三接。 虞翻曰：觀四之五。晉，進也。坤為康。康，安也；初動體屯，震為侯，故曰“康侯”。震為馬，坤為用，故“用錫馬”。艮為多，坤為眾，故“繁庶”。離日在上，故“晝日”。三陰在下，故“三接”矣。

The "Xugua Zhuan" says: All things cannot remain strong and prosperous forever, so after the hexagram "Da Zhuang" comes "Jin"; "Jin" means progress. Cui Jin explains: One cannot remain indefinitely in the extreme strength of yang energy, for that would lead to the calamity of being stuck in a thorny thicket. One should gradually advance with a gentle and harmonious approach, to receive the reward of horses. The hexagram "Jin" has the lower trigram Kūn (Earth) and the upper trigram Lí (Fire). The hexagram statement says: A peaceful prince receives many chariots and horses, and is honored three times in one day. Yu Fan explains the change in the hexagram: This hexagram arises from the fourth line of the hexagram "Guan" moving up to the fifth position. "Jin" means progress; Kūn is "kang," meaning peace; the first line moving gives rise to the hexagram "Zun," and Zhen represents a prince, so it is said "Kang Hou." Zhen represents horses, and Kūn represents use, so it is said "use receives horses"; Gen represents many, and Kūn represents multitude, so it is said "numerous offspring." Lí is the sun above, so it is said "daytime"; three yin lines below, so it is said "three times received."

《彖》曰：晉，進也。明出地上，順而麗乎大明。 崔覲曰：渾天之義，日從地出，而升於天，故曰“明出地上”。坤，臣道也。日，君德也。臣以功進，君以恩接，是以“順而麗乎大明”。雖以卦名，晉而五爻為主，故言“柔進而上行”也。 柔進而上行， 蜀才曰：此本觀卦。案：九五降四，六四進五，是柔進而上行也。

The Commentary on the Judgment says: "Jin" means advancement; light rises above the earth, and the soft and yielding is attached to the great light. Cui Jin explained according to the theory of the浑天: according to the principle of the浑天, the sun rises from beneath the earth and ascends to the sky, hence it is said "light rises above the earth." The earth represents the way of a minister, and the sun represents the virtue of a ruler; the minister advances by merit, and the ruler accepts him with grace, thus it is said "soft and yielding attached to the great light." Although this hexagram is named "Jin," it is mainly based on the sixth line in the fifth position, so the Commentary on the Judgment says "the soft and yielding advances upward." The Commentary on the Judgment says: the soft and yielding advances upward. Shu Cai explained according to the changing of the hexagram: this hexagram originates from the hexagram "Guan." Li Dingzuo's commentary says: in the hexagram "Guan," the nine in the fifth position descends to the fourth position, and the six in the fourth position ascends to the fifth position, which is the soft and yielding advancing upward.

是以康侯用錫馬蕃庶。 荀爽曰：陰進居五，處用事之位。陽中之陰，侯之象也；陰性安靜，故曰“康侯”。馬，謂四也。五以下，群陰錫四也。坤為眾，故曰“蕃庶”矣。 晝日三接也。 侯果曰：康，美也。四為諸侯，五為天子，坤為眾，坎為馬。天子至明於上，公侯謙順於下，美其治物有功。故蕃錫車馬，一晝三覿也。《采菽》刺幽王侮諸侯詩曰：雖無與之，路車乘馬。《大行人職》曰：諸公：三饗，三問，三勞；諸侯：三饗，再問，再勞；子男：三饗、一問、一勞，即天子三接諸侯之禮也。

The Commentary on the Judgment says: Therefore, the vassal states that are secure receive many chariots and horses. Xun Shuang explains: A yin line advancing to the fifth position, which is the position of authority and power; it is a yin line on a yang position, which is the image of a vassal lord; since yin is characterized by stillness, it is called "Kang Hou" ("the peaceful lord"). "Horse" refers to the ninth line in the fourth position; the numerous yin lines below the fifth position present the horse to the fourth. The earth represents multitude, so it is said "Fan Shu" ("numerous offspring"). The Commentary on the Judgment says: Three audiences in one day. Hou Guo explains: "Kang" means beauty; the fourth line represents the vassal lord, the fifth line represents the Son of Heaven, and the earth represents multitude, while the water trigram represents the horse. The Son of Heaven is above, extremely wise, while the princes are below, respectful and obedient. The Son of Heaven praises the vassal lord for his meritorious governance, thus bestowing upon him many chariots and horses, and receiving him three times in one day. The poem "Cai Shu" from the Book of Songs, the Small Ya, is a satire on King You of Zhou's neglect of his vassals, and it mentions that even if there is nothing else to give, one should give him a carriage and four horses. The official duties in the Book of Rites, the Grand Minister, specify: for the dukes, three banquets, three visits of condolence, and three rewards; for the marquises, three banquets, two visits of condolence, and two rewards; for the viscounts and counts, three banquets, one visit of condolence, and one reward—this is the ritual of the Son of Heaven receiving the marquises three times in one day.

《象》曰：明出地上。晉。君子以自昭明德。 鄭玄曰：地雖生萬物，日出於上，其功乃著，故君子法之，而“以明自昭其德”。 虞翻曰：君子謂觀乾。乾為德，坤為自，離為明。乾五動，以離日自照，故“以自昭明德”也。

The Great Image Commentary says: Light rises above the earth, which is the hexagram of Progress; the gentleman takes it as a model, and thus manifests his bright virtue. Zheng Xuan explains from a physical perspective: although the earth nurtures all things, its effects become evident only when the sun rises above the earth, so the gentleman follows this principle, using his own brightness to illuminate his virtue. Yu Fan explains from the perspective of the hexagram: "the gentleman" refers to the Qian line in the hexagram of Observation; Qian represents virtue, Kun represents self, and Li represents brightness; the fifth line of Qian changes, using Li's brightness to illuminate itself, hence it is said "to illuminate one's virtue through oneself."

初六：晉如，摧如，貞吉。罔孚，裕無咎。 虞翻曰：晉，進。摧，憂愁也。應在四，故“晉如”。失位，故“摧如”。動得位，故“貞吉”。應離為罔，四坎稱孚，坤弱為裕，欲四之五成巽，初受其命，故“無咎”矣。 《象》曰：晉如，摧如，獨行正也。 虞翻曰：初動震為行。初一稱獨也。 裕無咎，未受命也。 虞翻曰：五未之巽，故“未受命也”。

The line statement for the first line says: wanting to advance but encountering obstacles and worry, maintaining the correct path brings good fortune; not being trusted, but being generous and at ease brings no fault. Yu Fan explains: "Jin" means advancement, and "cui" means worry. The first line corresponds with the fourth line, so "Jin ru"; since the line is not in the correct position, it is "cui ru"; once it moves, it attains the correct position, so "zhen ji". The corresponding line Li has the image of a net, so it is called "wang"; the fourth line Kan is called "fu"; the line Kun is flexible, so it is called "yu". If the fourth line advances to the fifth position, it becomes Xun, and the first line accepts its command, so there is no fault. The Small Image Commentary says: wanting to advance but encountering obstacles, is to persist alone on the correct path. Yu Fan says: the first line once moves becomes Zhen, which represents movement; the first line is the first line, so it is called "du". The Small Image Commentary also says: being generous and without fault, is because it has not yet accepted the command. Yu Fan says: the fifth position has not yet become Xun, so it is "not having received the command".

六二：晉如，愁如，貞吉。 虞翻曰：震謂應，在坎上，故“愁如”。得位處中，故“貞吉”也。 受茲介福于其王母。 虞翻曰：乾為介福，艮為手，坤為虛，故稱“受”。介，大也。謂五已正中，乾為王，坤為母。故“受茲介福于其王母”。 《象》曰：受茲介福，以中正也。 《九家易》曰：五動得正中，故二受大福矣。大福，謂馬與蕃庶之物是也。

The second line statement says: One desires to advance but feels anxious in the heart; maintaining uprightness brings good fortune. Yu Fan explains: Zhen is the appropriate image for this line, which is located above Kan. Kan represents anxiety and danger, so it is said 'anxious like this'; since the second line is both in the proper position and in the center, it is said 'uprightness brings good fortune'. The line statement continues: receiving this great blessing from the Queen Mother. Yu Fan says: Qian represents great blessing, Gen represents the hand, and Kun represents emptiness or vacancy. Receiving it with empty hands is called 'receiving'; 'jie' means great. This refers to the fifth line already being in the center and upright, Qian represents the king, and Kun represents the mother, so it is said 'receiving this great blessing from the Queen Mother'. The Small Image Commentary says: receiving this great blessing is because of uprightness and centering. The Nine Schools' Commentary says: the fifth line moves and attains the center and uprightness, so the second line can receive great blessing; the so-called great blessing refers to the blessings mentioned in the hexagram statement, namely horses and numerous gifts.

六三：眾允，悔亡。 虞翻曰：坤為眾。允，信也。土性信，故“眾允”。三失正，與上易位，則“悔亡”，故《象》曰“上行也”。此則成小過，小過故有飛鳥之象焉。臼杵之利，見碩鼠出入坎穴，蓋取諸此也。 《象》曰：眾允之志，上行也。 虞翻曰：坎為志。三之上成震，故曰“上行也”。

The line statement for the third line says: All people believe and follow, regret disappears. Yu Fan explains: The earth represents the people; 'allow' means trust, and the earth's nature is to be trustworthy, so it is said 'all people trust'. The sixth line in the third position is not in the correct place, and when it exchanges position with the top nine, 'regret disappears', so the Small Image Commentary says 'upward movement'. This exchange forms the hexagram of 'Small Overstep', which is why 'Small Overstep' has the image of flying birds. The Great Treatise says that the advantage of the pestle and mortar is taken as an image from 'Small Overstep', and the saying about the big rat entering and exiting the hole is probably derived from this. The Small Image Commentary says: The people's trust and following is in the direction of upward movement. Yu Fan says: The water represents the will; when the sixth line in the third position moves upward to the upper position, it becomes the trigram of Thunder, so it is said 'upward movement'.

九四：晉如碩鼠，貞厲。 《九家易》曰：碩鼠，喻貪，謂四也。體離欲升，體坎欲降。遊不度瀆，不出坎也。飛不上屋，不至上也。緣不極木，不了離也。穴不掩身，五坤薄也。走不先足，外震在下也。五伎皆劣，四爻當之。故曰“晉如碩鼠”也。 《象》曰：碩鼠貞厲，位不當也。 翟元曰：碩鼠晝伏夜行，貪猥無已。謂雖進承五，然潛據下陰，久居不正之地，故有危厲也。

The fourth line statement says: Advancing is like a large rat, and remaining in place is dangerous. The "Nine Schools Commentary on the Yi" explains: A large rat symbolizes greed, and this refers to the nine in the fourth line. It is located in the Li trigram, wanting to ascend, yet in the Kan trigram, wanting to descend. Ancient people said that the shi mouse has five skills but none are mastered: it can swim but cannot cross great rivers, because it cannot escape the Kan; it can fly but cannot reach the roof, because it cannot reach the top line; it can climb but cannot reach the top of the tree, because it cannot break away from the Li trigram; it can dig but cannot hide itself, because the fifth position is over a thin坤 earth; it can run but cannot outrun human steps, because the outer trigram's Zhen foot is actually below. With five skills all failing, this exactly corresponds to the fourth line, hence the statement "Advancing like a large rat." The "Small Image Commentary" says: A large rat remaining in place is dangerous, because the position is inappropriate. Zhai Yuan explains: A large rat hides by day and comes out by night, greedy and base without end; this refers to the nine in the fourth line, which although advancing to serve the six in the fifth, secretly occupies the lower yin line, staying long in an improper position, hence the danger.

六五：悔亡，矢得勿恤，往吉，無不利。 荀爽曰：五從坤動而來為離。離者，射也。故曰“矢得”。陰居尊位，故有悔也。以中盛明，光照四海，故“悔亡勿恤，吉無不利”也。 《象》曰：矢得勿恤，往有慶也。 虞翻曰：動之乾乾，為慶也。矢古誓字。誓，信也。勿，無。恤，憂也。五變得正，坎象不見，故“誓得勿恤，往有慶也”。

The line statement of the fifth line says: regret disappears, there is no need to worry about gain or loss, going forward is auspicious, and there is nothing unfavorable. Xun Shuang explains: the fifth line comes from the earth trigram and changes to the fire trigram, which has the meaning of shooting, so it is said 'the arrow is obtained'. A yin line in a noble position originally would bring regret; but since it possesses the virtue of the center and shines brightly, illuminating the four seas, it is said 'regret disappears, no need to worry, auspicious and nothing is unfavorable'. The Small Image Commentary says: the arrow is obtained, no need to worry, going forward brings joy. Yu Fan offers another interpretation: the fifth line changes and combines with the heaven trigram, which has the meaning of joy. 'Arrow' is an ancient form of 'oath', which means trust; 'without' is 'wu', and 'worry' is 'xu'. The fifth line changes once and attains the correct position, so the image of the danger and worry of the water trigram disappears, hence it is said 'oath is obtained, no need to worry, going forward brings joy'.

上九：晉其角， 虞翻曰：五已變之乾，為首。位在首上，稱角。故“晉其角”也。 惟用伐邑，厲吉無咎，貞吝。 虞翻曰：坤為邑。動成震，而體師象，坎為心。故“維用伐邑”。得位乘五，故“厲吉，無咎”而“貞吝”矣。 《象》曰：惟用伐邑，道未光也。 荀爽曰：陽雖在上，動入冥豫，故道未光也。

The line statement of the top ninth line says: "It advances to the place of the animal's horn." Yu Fan explains: The sixth line in the fifth position has changed into Qian, and Qian represents the head; the position of the top ninth line is above the head, so it is called "horn," hence the statement "It advances to the horn." The line statement continues: It can only be used to attack one's own city, and after danger and hardship comes good fortune, without fault, but if one remains steadfast, there is regret. Yu Fan says: Kun represents a city; the top ninth line changing into Zhen, its nature also corresponds to the image of the "Military" hexagram, and Kan represents the heart, so it says "only used to attack the city." It is in a proper position and overpowers the sixth line in the fifth, so it is both "dangerous but good fortune, without fault" and "steadfastness brings regret." The Small Image Commentary says: Only used to attack the city, the way is not yet broadened. Xun Shuang explains: Although the yang line is high in position, once it moves, it falls into the upper sixth line of Yu, which is "blind joy," a state of darkness, hence the way is not yet broadened.

《序卦》曰：進必有所傷，故受之以明夷。夷者，傷也。 《九家易》曰：日在坤下，其明傷也。言進極當降，復入於地，故曰明夷也。 (離下坤上)。明夷：利艱貞。 虞翻曰：夷，傷也。臨二之三而反晉也。明入地中，故傷矣。 利艱貞。 虞翻曰：謂五也。五失位，變出成坎，為艱，故“利艱貞”矣。 鄭玄曰：夷，傷也。日出地上，其明乃光。至其入地，明則傷矣，故謂之明夷。日之明傷，猶聖人君子有明德，而遭亂世。抑在下位，則宜自艱，無干事政，以避小人之害也。

The "Xugua Zhuan" says: To advance without restraint will surely lead to injury, hence the "Jin" hexagram is followed by the "Mingyi" hexagram; "yi" means injury. The "Jiujia Yi" explains: The sun is located beneath the earth, its brightness is injured; this means that when advancement reaches its peak, one should descend again and sink back into the earth, hence it is called "Mingyi." The "Mingyi" hexagram has the lower trigram Li (Fire) and the upper trigram Kun (Earth). The hexagram statement says: It is advantageous to maintain uprightness in hardship. Yu Fan, interpreting according to hexagram transformation, says: "Yi" means injury; this hexagram comes from the second line of the "Lin" hexagram rising to the third position, which is exactly the opposite of the "Jin" hexagram. Brightness sinking into the earth leads to injury. The hexagram statement says "advantageous to maintain uprightness in hardship," and Yu Fan explains that this refers to the sixth line in the fifth position. The sixth line in the fifth position is not in the correct position, and after transformation, it shows the image of Kan (Water), which represents hardship, hence it is said "advantageous to maintain uprightness in hardship." Zheng Xuan, interpreting from the sun's image and the world's condition, says: "Yi" means injury; the sun rises above the earth, its brightness shines; when it falls below the earth, its brightness is injured, hence it is called "Mingyi." The brightness of the sun being injured is like a sage or virtuous person possessing bright virtue yet encountering a chaotic era, being suppressed in a lower position; at this time, one should remain in hardship and refrain from involvement in affairs to avoid harm from petty people.

《彖》曰：明入地中，明夷。 蜀才曰：此本臨卦也。 案：夷，滅也。九二升三，六三降二，明入地中也。明入地中，則明滅也。 內文明而外柔順，以蒙大難， 荀爽曰：明在地下，為坤所蔽，大難之象。大難，文王君臣相事，故言大難也。 文王以之。 虞翻曰：以，用也。三喻文王。大難謂坤。坤為弒父，迷亂荒淫，若紂殺比干。三幽坎中，象文王之拘羑里。震為諸侯，喻從文王者，紂懼出之，故“以蒙大難”，得身全矣。

The Commentary on the Judgment says: Light sinks into the earth, which is the meaning of the hexagram Ming Yi. Shu Cai explained according to the transformation of the hexagram: This hexagram originally comes from the hexagram Lin. Li Dingzuo remarked: "Yi" here means extinction; the second line of the hexagram Lin rises to the third position, and the third line descends to the second position, resulting in light sinking into the earth; light sinking into the earth means light being extinguished. The Commentary on the Judgment says: Inner brilliance and outer gentleness lead to great difficulties. Xun Shuang explained: Light falling on the earth, obscured by坤, is the image of great difficulties; the so-called great difficulties refer to the situation of King Wen and King Zhou as master and minister, hence it is called great difficulties. The Commentary on the Judgment says: This is how King Wen acted. Yu Fan explained: "Yi" means to use; the third line represents King Wen, and "great difficulties" refers to坤.坤 has the image of murdering the father, confusion and licentiousness, just like King Zhou killing Bi Gan; the third line is confined within Kan, symbolizing King Wen being imprisoned in You Li. Zhen represents the feudal lords, symbolizing those who followed King Wen; King Zhou was cautious and released him, hence he endured great difficulties but ultimately preserved himself.

利艱貞，晦其明也。內難而能正其志，箕子以之。 虞翻曰：箕子，紂諸父。故稱內難。五乾天位，今化為坤，箕子之象。坤為晦，箕子正之。出五成坎，體離，重明麗正。坎為志，故“正其志，箕子以之”，而紂奴之矣。 《象》曰：明入地中，明夷。君子以蒞眾，用晦而明。 虞翻曰：而，如也。君子謂三。體師象。以坎蒞坤。坤為眾，為晦，離為明，故“用晦如明”也。

The Commentary on the Judgment says: It is advantageous to maintain uprightness amidst difficulties, which means to conceal one's brightness. Being in internal hardship yet keeping one's mind upright, Ji Zi did just that. Yu Fan explains: Ji Zi was the uncle of Zhou Wang, so the hardship he encountered is called 'internal difficulty'. The fifth position originally belonged to the heavenly position of Qian, but now it has transformed into Kun, which is the image of Ji Zi. Kun represents darkness, and Ji Zi maintained uprightness amidst darkness. The fifth line emerges to form Kan, and its nature also includes Li, with two layers of brightness attached to uprightness; Kan represents will, so it says 'upright will, Ji Zi did this', yet Zhou Wang reduced him to slavery. The Great Image Commentary says: Light sinks into the earth, which is the meaning of Ming Yi; the gentleman uses this to govern people, employing obscurity yet actually being clear-sighted. Yu Fan explains: here the word 'er' should be interpreted as 'like'; 'the gentleman' refers to nine three, whose nature corresponds to the image of the Army hexagram, with Kan governing Kun. Kun represents the people and darkness, Li represents brightness, so it says 'using obscurity like brightness'.

初九：明夷于飛，垂其翼。君子于行，三日不食。 荀爽曰：火性炎上，離為飛鳥，故曰“于飛”。為坤所抑，故曰“垂其翼”。陽為君子。三者，陽德成也。日以喻君。不食者，不得食君祿也。陽未居五，陰暗在上。初有明德，恥食其祿，故曰“君子于行，三日不食”也。 有攸往，主人有言。 《九家易》曰：四者初應，眾陰在上，為主人也。初欲上居五，則眾陰有言。言，謂震也。四五體震，為雷聲，故曰“有攸往，主人有言”也。 《象》曰：君子于行，義不食也。 荀爽曰：闇昧在上，有明德者，義不食祿也。

The line statement for the initial yang line says: When brightness is injured, it flies but lowers its wings; the gentleman is on the road, and for three days he does not eat. Xun Shuang explains: Fire has an upward nature, and Li represents flying birds, so it is said 'to fly'; being suppressed by the above Kun, it is said 'to lower its wings'. A yang line represents the gentleman; 'three' indicates that yang virtue has been established; 'day' is used as a metaphor for the king; 'not eating' means not receiving the salary from the king. At this time, yang has not yet reached the fifth position, and darkness prevails above. The initial yang line possesses brightness, and thus feels ashamed to receive such salary, so it is said 'the gentleman is on the road, for three days he does not eat'. The line statement continues: going somewhere, the host will speak words of blame. The Nine Families' Commentary explains: the fourth line is the corresponding line to the initial yang line. Many yin lines are above it, which is called 'the host'; the initial yang line wishes to ascend to the fifth position, and the many yin lines then make remarks. The term 'words' is taken as the image of Zhen; the fourth and fifth lines together form the body of Zhen, and Zhen represents thunder, so it is said 'going somewhere, the host speaks words'. The Small Image Commentary says: the gentleman is on the road, and according to righteousness, he should not receive salary. Xun Shuang explains: dark people are in power, and those who possess brightness feel ashamed to receive their salary.

六二：明夷于左股，用拯馬壯，吉。 《九家易》曰：左股謂初，為二所夷也。離為飛鳥，蓋取小過之義，鳥飛舒翼而行。夷者，傷也。今初傷，垂翼在下故曰“明夷于左股”矣。九三體坎，坎為馬也。二應於五，三與五同功，二以中和應天，應天合眾，欲升上三，以壯於五，故曰“用拯馬壯，吉”。 案：初為足。二居足上，股也。二互體坎。坎主左方，左股之象也。 《象》曰：六二之吉，順以則也。 《九家易》曰：二欲上三居五，為天子。坎為法律。君有法，則眾陰當順從之矣。

The line statement for the second line says: "Light is injured, the injury is on the left thigh; a strong horse is used for rescue, which is auspicious." The "Nine Schools Commentary" explains: "Left thigh" refers to the first line, which is injured by the second line. The trigram Li represents flying birds, which is similar to the meaning of flying birds in the hexagram Xiao Guo. Birds spread their wings to fly; "yi" means injury, now the first line is injured, with its wings hanging down below, so it says "light is injured on the left thigh." The third line belongs to the trigram Kan, which represents a horse; the second line corresponds to the fifth line, and the third line and fifth line have the same function. The second line, with its moderate and harmonious virtue, corresponds to the heavenly position, both corresponding to heaven and harmonizing with the people. It wants to promote the third line to rise, so that it can be strong in the fifth position, thus saying "using a strong horse for rescue is auspicious." Li Dingzuo's commentary says: the first line represents the foot, the second line is above the foot, which is the thigh; the second line forms the trigram Kan with the interacting lines, and Kan represents the left side, so there is the image of the left thigh. The "Small Image Commentary" says: the auspiciousness of the second line is due to its following and conforming to the principles. The "Nine Schools Commentary" explains: the second line wants the third line to ascend to the fifth position and become the sovereign; Kan represents law, when the sovereign establishes laws, the people naturally will follow.

九三：明夷于南狩，得其大首，不可疾貞。 《九家易》曰：歲終田獵，名曰狩也。南者，九五大陽之位，故稱南也，闇昧道終，三可升上，而獵於五，得據大陽首位，故曰“明夷于南狩，得其大首”。自暗復明，當以漸次，不可卒正，故曰“不可疾貞”也。 《象》曰：南狩之志，乃大得也。 案：冬獵曰狩也。三互離坎，離南坎北，北主於冬，故曰“南狩”。五居暗主，三處明終，履正順時，拯難興衰者也。以臣伐君，故假言狩。既獲五上之大首，而三志“乃大得也”。

The line statement for the third line says: When brightness is injured, one goes hunting to the south and captures the chief culprit, but one should not hastily seek to establish correctness. The "Nine Schools Commentary" explains: Hunting at the end of the year is called "shou"; "south" refers to the great yang position of the fifth line, so it is called south. The path of darkness reaches its end, and the third line can ascend to the fifth position to hunt, occupying the first position of great yang, hence it says "bright injury in southern hunting, capturing the chief culprit." Returning from darkness to brightness should be done step by step, not suddenly correcting, hence it says "do not hastily establish correctness." The "Small Image Commentary" says: The intention of southern hunting is to gain greatly. Li Dingzuo comments: Hunting in winter is called "shou"; the third line has the trigrams of li and kan interrelated, with li in the south and kan in the north, the north representing winter, hence it is called "southern hunting." The fifth line is the dark ruler, and the third line is at the end of brightness, acting with correctness and following the trend of the time, thus being able to save the crisis and revive the declining world; using the pretext of hunting to justify a campaign against the ruler. Since the chief culprits of the fifth and upper lines have been captured, the third line's intention "is greatly gained."

六四：入于左腹，獲明夷之心，于出門庭。 荀爽曰：陽稱左，謂九三也。腹者，謂五居坤，坤為腹也。四得位比三，應於順首。欲上三居五，以陽為腹心也。故曰“入于左腹，獲明夷之心”。言三當出門庭，升五君位。 干寶曰：一為室，二為戶，三為庭，四為門，故曰“于出門庭”矣。 《象》曰：入于左腹，獲心意也。 《九家易》曰：四欲上三居五為坎，坎為心；四以坤爻為腹。故曰“入于左腹，獲心意也”。

The line statement for the fourth line says: Entering the left abdomen, obtaining the mind of the ruler of Mingyi, then going out from the gate and courtyard. Xun Shuang explains: Yang is called 'left,' here referring to nine three; 'abdomen' refers to the fifth position being in the center, where the earth element is located, and earth is the abdomen. The fourth line is in the correct position and is closely aligned with nine three, and it is in harmony with the superior ruler; it wants to move nine three up to the fifth position, treating the yang line as its innermost heart, so it says 'entering the left abdomen, obtaining the mind of Mingyi,' meaning nine three should leave the courtyard and ascend to the fifth position, the ruler's position. Gan Bao explains according to the positioning of the lines corresponding to parts of a house: the first line is the room, the second line is the door, the third line is the courtyard, and the fourth line is the gate, so it says 'going out from the gate and courtyard.' The Small Image Commentary says: Entering the left abdomen is obtaining the other's mind. The Nine Schools' Commentary explains: The fourth line wants nine three to ascend to the fifth position to form Kan, which represents the heart; the fourth line itself is a yin line, and yin represents the abdomen, so it says 'entering the left abdomen, obtaining the mind.'

六五：箕子之明夷，利貞。 馬融曰：箕子，紂之諸父，明於天道、《洪範》之九疇。德可以王，故以當五，知紂之惡，無可奈何。同姓恩深，不忍棄去，被髮佯狂，以明為暗。故曰“箕子之明夷”。卒以全身，為武王師，名傳無窮，故曰“利貞”矣。 《象》曰：箕子之貞，明不可息也。 侯果曰：體柔履中，內明外暗，群陰共掩，以夷其明。然以正為明，而不可息；以爻取象，箕子當之，故曰“箕子之貞，明不可息也。”

The line statement for the fifth line says: Like Ji Zi, who was injured in darkness, it is advantageous to maintain uprightness. Ma Rong explains: Ji Zi was the uncle of King Zhou, who understood the heavenly way and the nine categories of great principles recorded in the Book of Documents, the Hong Fan. His virtue was sufficient to be a king, so he was used as the image for the fifth line. He knew the evil deeds of King Zhou but could not do anything about them. Being a close relative of the royal family, he had deep affection and could not bear to abandon the country, so he let his hair hang loose and pretended to be mad, concealing the light in darkness. Therefore, it is said, 'Ji Zi's light in darkness.' Eventually, he preserved himself and later became the teacher of King Wu of Zhou, his name being passed down forever, hence 'advantageous to uprightness.' The Small Image Commentary says: Ji Zi's uprightness is the light that cannot be extinguished. Hou Guo explains: The fifth line, with a soft and gentle nature, occupies the central position. Within it is clear understanding, but its exterior appears dark. All the yin forces together cover it, injuring its light. However, it maintains uprightness as its light, so this light cannot be extinguished. Taking the line as an image, Ji Zi is indeed worthy of this, hence 'Ji Zi's uprightness, the light cannot be extinguished.'

上六：不明晦，初登于天，後入于地。 虞翻曰：應在三。離滅坤下，故“不明晦。”晉時在上麗乾，故“登於天照四國。”今反在下，故“後入于地，失其則。” 《象》曰：初登于天，照四國也。後入于地，失則也。 侯果曰：最遠於陽，故曰“不明晦”也。初登于天，謂明出地上。下照於坤，坤為眾國，故曰“照於四國也。”喻陽之初興也。後入于地，謂明入地中，晝變為夜，暗晦之甚，故曰“失則也。”況紂之亂世也。此之二象，言晉與明夷，往復不已。故見暗則伐取之，亂則治取之，聖人因象設誡也。

The line statement of the sixth line at the top says: No longer bright, but entirely dark and obscure, initially rising to heaven, later sinking into the earth. Yu Fan explains: The sixth line above corresponds with the third line; the brightness of the line Li is extinguished beneath the earth, hence it is said 'not bright and dark'. In the hexagram Jin, it was in a high position attached to Qian, hence it is said 'rising to heaven, illuminating the four states'; now it has fallen down below, hence it is said 'later sinking into the earth, losing its principle'. The Small Image Commentary says: Initially rising to heaven, is illuminating the four states; later sinking into the earth, is losing its principle. Hou Guo explains: The sixth line is farthest from the brightness of Li, hence it is said 'not bright and dark'. 'Initially rising to heaven' refers to the brightness rising above the earth, shining downward to Kun, which represents the four states, hence 'illuminating the four states', symbolizing the initial emergence of Yang virtue. 'Later sinking into the earth' refers to the brightness sinking into the earth, turning day into night, reaching the utmost darkness, hence 'losing its principle', exactly like the chaotic era of King Zhou. The hexagrams Jin and Mingyi describe the continuous cycle of advancement and injury; thus, when darkness appears, one should attack and replace it; when disorder appears, one should govern and replace it. The sage uses these hexagrams to establish warnings.

《序卦》曰：傷於外者必反於家，故受之以家人。 韓康伯曰：傷於外者，必反諸內也。 (離下巽上)。家人：利女貞。 虞翻曰：遁初之四也。女謂離巽。二四得正。故“利女貞”也。 馬融曰：家人以女為奧主。長女中女，各得其正，故特曰“利女貞”矣。

The "Xugua Zhuan" says: Those who have been injured outside must return home, hence the "Mingyi" hexagram is followed by the "Jiaoren" hexagram. Han Kangbo explains: When one is injured outside, he must return to the inner part. The "Jiaoren" hexagram has the "Li" (Fire) below and the "Xun" (Wind) above. The hexagram statement says: It is advantageous for a woman to maintain uprightness. Yu Fan explains according to the changing of the hexagram: This hexagram comes from the "Dun" hexagram with the first line moving to the fourth position. "Female" refers to the "Li" and "Xun" which are both female trigrams. The second line and the fourth line each occupy a proper position, hence it says "it is advantageous for a woman to maintain uprightness." Ma Rong explains from the perspective of family rituals: Within a family, the woman is the mistress inside. In this hexagram, the eldest daughter is above and the middle daughter is below, each holding a proper position, hence it particularly says "it is advantageous for a woman to maintain uprightness."

《彖》曰：家人，女正位乎內，男正位乎外。 王弼曰：謂二五也。家人之義，以內為本者也。故先說女矣。 男女正，天地之大義也。 虞翻曰：遁乾為天，三動坤為地。男得天，正於五；女得地，正於二。故“天地之大義也”。 家人有嚴君焉，父母之謂也。 荀爽曰：離巽之中有乾坤，故曰“父母之謂也”。 王肅曰：凡男女所以能各得其正者，由家人有嚴君也。家人有嚴君，故父子夫婦各得其正。家家咸正，而天下之治大定矣。 案：二五相應，為卦之主。五陽在外，二陰在內，父母之謂也。

The Commentary on the Judgment says: The Hexagram of the Family, the woman is within maintaining her proper position, the man is outside maintaining his proper position. Wang Bi explains: This refers to the line six in the second and the line nine in the fifth. The meaning of the Hexagram of the Family is based on the inner aspect, so it first mentions the woman. The Commentary on the Judgment says: Men and women each hold their proper position, this is the great principle of heaven and earth. Yu Fan interprets the image based on the changing lines: The Hexagram of Retreat, its line three changes to form the Hexagram of Earth. The man receives the position of heaven and is proper at the line nine in the fifth, the woman receives the position of earth and is proper at the line six in the second, thus saying 'the great principle of heaven and earth'. The Commentary on the Judgment says: Within a family there is a strict and upright ruler, this refers to the parents. Xun Shuang explains: The trigrams Li and Xun contain the two bodies of Qian and Kun, thus saying 'this refers to the parents'. Wang Su explains from the perspective of governing the family: Men and women can each hold their proper position because within the family there is a strict and upright ruler; with a strict ruler in the family, father and son, husband and wife can each hold their proper position. When every family is properly ordered, the governance of the world will be greatly stabilized. Li Dingzuo comments: The line six in the second and the line nine in the fifth correspond, they are the main lines of the entire hexagram; the line nine in the fifth is a yang line outside, the line six in the second is a yin line inside, thus they are called the parents.

父父，子子，兄兄，弟弟， 虞翻曰：遁乾為父，艮為子，三五位正，故“父父，子子”。三動時，震為兄，艮為弟，初位正，故“兄兄、弟弟”。 夫夫，婦婦， 虞翻曰：三動時，震為夫，巽四為婦，初四位正，故“夫夫，婦婦”也。 而家道正。正家而天下定矣。 荀爽曰：父謂五，子謂四，兄謂三，弟謂初，夫謂五，婦謂二也。各得其正，故“天下定矣”。 陸績曰：聖人教先從家始，家正而天下化之，修已以安百姓者也。

The Commentary on the Judgment says: father is like a father, son is like a son, elder brother is like an elder brother, younger brother is like a younger brother. Yu Fan interpreted by taking the symbolic meaning: in the Hexagram of Retreat, the Qian trigram represents father, and the Gen trigram represents son. The third and fifth lines are both correct, so "father is like a father, son is like a son." When the third line changes, the Zhen trigram represents elder brother, and the Gen trigram represents younger brother. The initial position is also correct, so "elder brother is like an elder brother, younger brother is like a younger brother." The Commentary on the Judgment then says: husband is like a husband, wife is like a wife. Yu Fan said: when the third line changes, the Zhen trigram represents husband, and the fourth line's Xun trigram represents wife. The initial and fourth lines are both correct, so "husband is like a husband, wife is like a wife." The Commentary on the Judgment continues: the family way is then correct; when every family is correct, the world is at peace. Xun Shuang gave another pairing of lines: father refers to the fifth line, son refers to the fourth line, elder brother refers to the third line, younger brother refers to the initial line, husband refers to the fifth line, wife refers to the second line. Each holds the correct position, so "the world is at peace." Lu Ji explained from the perspective of education: the sage first teaches within the family. When the family is correct, the world is influenced by it. This is what the Analects says: cultivating oneself to bring peace to the people.

《象》曰：風自火出，家人。 馬融曰：木生火。火以木為家，故曰“家人”。火生於木，得風而盛，猶夫婦之道，相須而成。 君子以言有物而行有恆。 荀爽曰：風火相與，必附於物。物大火大，物小火小。君子之言，必因其位。位大言大，位小言小。不在其位，不謀其政，故“言有物”也。大暑爍金，火不增其烈；大寒凝冰，火不損其熱，故曰“行有恆”矣。 初九：閒有家，悔亡。《象》曰：閒有家，志未變也。 荀爽曰：初在潛位，未乾國政，閒習家事而已。未得治官，故“悔”。居家理治，可移於官，守之以正，故“悔亡”。而未變從國之事，故曰“志未變也”。

The Great Image Commentary says: Wind arises from fire, which is the meaning of the hexagram Family. Ma Rong explains: Wood can produce fire, and fire takes wood as its home, hence it is called "Family"; fire is born from wood and gains strength from wind, just as the way of husband and wife depends on mutual reliance. The Great Image Commentary continues: Therefore, the gentleman speaks with substance and acts with constant principles. Xun Shuang explains: Wind and fire support each other and must rely on something; if the object is great, the fire is great; if the object is small, the fire is small. The gentleman must also speak according to his position: if his position is high, he speaks of great matters; if his position is low, he speaks of small matters. If he is not in that position, he does not discuss the affairs of that position, which is called "speech with substance." Intense heat can melt metal, but fire does not become more intense because of it; severe cold can freeze into ice, but fire does not lose its heat because of it. Therefore, it is said "action with constant principles." The line statement for Chou Ji says: At the beginning, one properly guards and regulates the family, and regret disappears. The Small Image Commentary says: Leisurely in the family, the mind has not yet changed. Xun Shuang explains: Chou Ji is in a hidden position and has not yet participated in state affairs, only practicing family duties; since he has not yet received the opportunity to govern the government, there is "regret." However, he has managed family affairs in an orderly manner, and this ability can be applied to government affairs. By maintaining righteousness, the regret disappears. And since he has not yet turned to state affairs, it is said "the mind has not yet changed."

六二：無攸遂，在中饋，貞吉。 荀爽曰：六二處和得正。得正有應，有應有實，陰道之至美者也。坤道順從，故無所得遂。供餚中饋，灑食是議，故曰“中饋”。居中守正，永貞其志，則“吉”，故曰“貞吉”也。 《象》曰：六二之吉，順以巽也。 《九家易》曰：謂二居貞，巽順於五，則“吉”矣。

The line statement for the second line says: There is nothing that can be accomplished by one's own initiative, only the duty of preparing food and drink at home, and maintaining a proper and upright position brings good fortune. Xun Shuang explains: The second line is in a harmonious position and is in the correct place, thus it has a corresponding line, and because there is a corresponding line, the inner self is full. This is the most beautiful aspect of the way of yin and flexibility. The way of the earth is based on obedience, so she has nothing that can be decided or accomplished by herself; what she does is to prepare food and drink, manage the household meals, and arrange the proper offerings, hence it is called 'middle provision'. By maintaining a central and upright position and persisting in this mindset over time, good fortune is achieved, hence it is said 'upright brings good fortune'. The Small Image Commentary says: The good fortune of the second line comes from its flexibility and humility. The Nine Families' Commentary explains: This refers to the second line being in the correct position, flexibly obeying the fifth line, thus achieving good fortune.

九三：家人嗃嗃，悔厲吉。婦子嘻嘻，終吝。 王弼曰：以陽居陽，剛嚴者也。處下體之極，為一家之長，行與其慢也，寧過乎恭；家與其瀆也，寧過乎嚴。是以家雖嗃嗃，悔厲猶得吉也。婦子嘻嘻，失家節也。 侯果曰：嗃嗃，嚴也。嘻嘻，笑也。 《象》曰：家人嗃々，未失也。婦子嘻嘻，失家節也。 《九家易》曰：別體異家，陰陽相據，喜樂過節也。別體異家，謂三五也。陰陽相據，三五各相據陰，故言婦子也。

The third line statement says: Governing the family with excessive severity, although there is regret and fear, still results in good fortune; women and children laughing without restraint will ultimately lead to regret. Wang Bi explains: The third line, with a yang line in a yang position, is firm and severe; it is located at the top of the lower trigram, thus being the head of the family. It is better to be overly respectful than to be negligent; governing the family is better to be overly strict than to be overly familiar. Therefore, although the family is ruled with severity that is uncomfortable, there is still good fortune despite regret and fear; conversely, if women and children laugh without restraint, they lose the discipline of the family. Hou Guo explains the words: "Huo hu" means severe, and "xi xi" means laughing. The Small Image Commentary says: "The family is severe, but has not lost the discipline; women and children laugh, and thus lose the discipline of the family." The "Nine Schools Commentary" explains: Each forms its own body, each forms its own family, yin and yang mutually possess each other, and joy exceeds the measure. The term "different bodies and different families" refers to the third and fifth lines; the term "yin and yang mutually possess" refers to the third and fifth lines each possessing a yin line, hence called "women and children."

六四：富家大吉。《象》曰：富家大吉，順在位也。 虞翻曰：三變體艮，艮為篤實。坤為大業。得位應初，順五乘三，比據三陽，故曰“富家大吉，順在位也。”謂順於五矣。 九五：王假有家，勿恤，吉。 陸績曰：假，大也。五得尊位，據四應二，以天下為家，故曰“王大有家”。天下正之，故無所憂則吉。 《象》曰：王假有家，交相愛也。 虞翻曰：乾為愛也，二稱家。三動成震。五得交二，初得交四，故“交相愛”。震為交也。

The line statement for the fourth line says: It brings prosperity to the family, and is a great blessing; the small image commentary says: Prosperity in the family is a great blessing, because it is gentle and in its proper position. Yu Fan explains: The third line changes its nature to become Gen, which represents sincerity and firmness, and Kun represents great undertakings; the fourth line is in its proper position and corresponds with the first line, it is above in harmony with the fifth line and below in alignment with the third line, closely connected to the three yang lines below, so it says 'prosperity in the family is a great blessing, because it is in proper position and harmonious,' here 'harmonious' refers to being harmonious with the fifth line. The line statement for the fifth line says: The king expands his family, there is no worry, and it is auspicious. Lu Ji explains: 'Great' means great; the fifth line is in the exalted position, it is below the fourth line and above the second line, treating the world as his family, so it says 'the king has great family'; the world is made upright because of him, so there is no worry and it is auspicious. The small image commentary says: The king has great family, meaning mutual love. Yu Fan says: Qian represents love, the second line is called family; the third line changes to become Zhen, thus the fifth line can connect with the second line, and the first line can connect with the fourth line, so it says 'mutual love,' Zhen has the meaning of connection and union.

上九：有孚威加，終吉。 虞翻曰：謂三已變，與上易位，成坎。坎為孚，故“有孚”。乾為威如，自上之坤，故“威如”。易則得位，故“終吉”也。 《象》曰：威如之吉，反身之謂也。 虞翻曰：謂三動，坤為身。上之三，成既濟定，故“反身之謂”。此家道正，正家而天下定矣。

The line statement for the top nine says: With sincerity in heart, dignity naturally arises, and the outcome is ultimately auspicious. Yu Fan explains: The nine in the third position has already changed, exchanging places with the top nine to form Kan, which represents sincerity, hence 'there is sincerity'; Qian represents dignity, and as it descends from the top position into Kun, hence 'dignity arises'; after the two lines exchange positions, each is in the right place, hence 'ultimately auspicious'. The Small Image Commentary says: The reason dignity leads to auspiciousness is because it refers to self-reflection. Yu Fan says: When the nine in the third moves, Kun represents the body; the top nine descending to the third position transforms the entire hexagram into the hexagram of 'Completion' and brings stability, hence 'self-reflection'. Thus the family becomes upright, and when the family is upright, the world becomes stable.

《序卦》曰：家道窮必乖，故受之以睽。睽者，乖也。 崔覲曰：婦子嘻嘻，過在失節。失節則窮，窮則乖，故曰“家道窮必乘”。 (兌下離上)。睽：小事吉。 虞翻曰：大壯上之三在繫，蓋取無妄二之五也。小謂五。陰稱小，得中應剛，故“吉”。 鄭玄曰：睽，乖也。火欲上，澤欲下，猶人同居而志異也，故謂之“睽”。二五相應，君陰臣陽，君而應臣，故“小事吉。”。

The "Xugua Zhuan" says: When a family's way reaches its end, it inevitably leads to discord, so after the hexagram "Jia" comes "Kui"; "Kui" means discord. Cui Jin explains: Women and children laugh without restraint, their mistake lies in losing propriety; losing propriety leads to hardship, hardship leads to discord, hence "when a family's way reaches its end, it inevitably leads to discord." The hexagram "Kui" has the lower trigram Dui (Lake) and the upper trigram Li (Fire). The hexagram statement says: Small matters are auspicious. Yu Fan explains according to the change of the hexagram: The old interpretation thought this hexagram came from the upper line of "Dazhuang" descending to the third position, but actually it should be the second line of "Wuwang" ascending to the fifth position. "Small" refers to the fifth line; yin is called small, it is in the center and corresponds to a yang line above, hence "auspicious." Zheng Xuan explains from the nature of things and the relationship between ruler and minister: "Kui" means discord; fire tends upward, lake tends downward, like people living together but with differing hearts, hence called "Kui." The second and fifth lines correspond, the ruler position is yin, the minister position is yang, with the ruler corresponding to the minister, hence only "small matters are auspicious."

《彖》曰：睽，火動而上，澤動而下。 虞翻曰：離火炎上，澤水潤下也。 二女同居，其志不同行。 虞翻曰：二女，離兌也。坎為志。離上兌下。無妄震為行，巽為同，艮為居。二五易位，震巽象壞。故“二女同居，其志不同行也”。 說而麗乎明，柔進而上行，得中而應乎剛， 虞翻曰：說，兌。麗，離也。明謂乾。當言大明以麗於晉。柔謂五，無妄巽為進。從二之五，故“上行。”剛謂應乾，五伏陽，非應二也。與鼎五同義也。 是以小事吉。 荀爽曰：小事者，臣事也。百官異體，四民殊業，故睽而不同。剛者，君也。柔得其中，而應於君，故言“小事吉也”。

The Commentary on the Judgment says: Kui, fire moves upward, and marsh moves downward. Yu Fan explains: the fire of Li moves upward and burns, while the water of Dui moves downward and moistens. The Commentary on the Judgment says: two women living in the same house have different aspirations. Yu Fan explains the image: "two women" refer to Li and Dui; Kan represents aspirations. Li is above and Dui is below. The hexagram of Wuwang (Without Pretense) with Zhen represents movement, and Xun represents harmony; when the second and fifth lines exchange positions, the images of Zhen and Xun are destroyed, so it says "two women living together, their aspirations differ." The Commentary on the Judgment says: joy is attached to brightness, the flexible advances upward, and the central line responds to the strong. Yu Fan explains: "joy" refers to Dui, "attached" refers to Li, and "brightness" refers to Qian. According to the hexagram of Jin (Progress), it should be called "great brightness" attached to it. "Flexible" refers to the sixth line of Wuwang, which is Xun, representing advancement. The second line rises to the fifth position, so it says "advancing upward"; "strong" refers to the yang line that it responds to, which is Qian, the fifth line's hidden yang line, not the one responding to the second line. This is the same meaning as the sixth line of Ding (Tripod) hexagram. The Commentary on the Judgment says: therefore, small matters are auspicious. Xun Shuang explains from the perspective of human affairs: "small matters" refer to the affairs of ministers; officials have their own order, and the four classes of people—scholars, farmers, artisans, and merchants—each have their own occupations, so they differ and are not the same. "Strong" refers to the sovereign; the flexible line occupies the central position and responds to the sovereign, so it says "small matters are auspicious."

天地睽而其事同也。 王肅曰：高卑雖異，同育萬物。 虞翻曰：五動乾為天，四動坤為地，故“天地睽”。坤為事也。五動體同人，故“事同矣”。 男女睽而其志通也。 侯果曰：出處雖殊，情通志合。 虞翻曰：四動艮為男，兌為女，故“男女睽”。坎為志，為通，故“其志通也”。 萬物睽而其事類也。 崔覲曰：萬物雖睽於形色，而生性事類言亦同也。 虞翻曰：四動，萬物出乎震，區以別矣。故“萬物睽”。坤為事，為類，故“其事類也”。

The Commentary on the Judgment says: Heaven and Earth are separated, yet they do the same things. Wang Su explains: Though one is high and the other is low, they both nurture all things. Yu Fan explains from the changing lines: The line six in the fifth changes to Qian (Heaven), and the line nine in the fourth changes to Kun (Earth), so it is said "Heaven and Earth are separated." Kun represents affairs, and the line six in the fifth changes its body to Tongren (Union), so it is said "their affairs are the same." The Commentary on the Judgment says: Men and women are separated, yet their hearts and minds are in communication. Hou Guo explains: Though one is in official service and the other is in retirement, their feelings are in harmony and their hearts are in accord. Yu Fan says: The line nine in the fourth changes to Gen (Mountain) representing men, and Dui (Lake) representing women, so it is said "men and women are separated." Kan represents will and also communication, so it is said "their wills are in communication." The Commentary on the Judgment says: All things are separated from each other, yet their affairs are of the same kind. Cui Jin explains: Though the forms and colors of all things are different, their nature and affairs are still consistent. Yu Fan says: The line nine in the fourth changes, and all things emerge from Zhen (Thunder), each being separated into their own categories, so it is said "all things are separated." Kun represents affairs and categories, so it is said "their affairs are of the same kind."

睽之時用大矣哉。 《九家易》曰：乖離之卦，於義不大。而天地事同，共生萬物，故曰“用大”。 盧氏曰：不言義而言用者，明用睽之義至大矣。 《象》曰：上火下澤，睽。 荀爽曰：火性炎上，澤性潤下，故曰“睽”也。 君子以同而異。 荀爽曰：大歸雖同，小事當異。百家殊職，四民異業。文武並用，威德相反，共歸於治，故曰“君子以同而異”也。

The Commentary on the Judgment praises: The function of the Hexagram of Estrangement in its context is indeed great. The Nine Schools' Commentary explains: A hexagram of estrangement, in terms of its meaning, is not considered great; but heaven and earth, though estranged, perform the same actions, jointly nurturing all things, so it is said that its 'use' is great. Lu's supplementary explanation says: Here it does not say 'meaning is great' but 'use is great,' precisely to show that the proper use of the way of estrangement and separation has a great significance. The Great Image Commentary says: Above is fire, below is marsh, hence the Hexagram of Estrangement. Xun Shuang explains: Fire has an upward nature, marsh has a downward nature; the two are going in opposite directions, hence called 'estrangement.' The Great Image Commentary continues: Therefore, the gentleman maintains differences within great harmony. Xun Shuang explains: Although the great direction is the same, in specific matters there should be distinctions: the duties of the hundred schools are not the same, the four classes of people have different occupations, cultural governance and military strength are both used, severity and benevolence seem opposite, yet in the end they both lead to the great order of the world, hence it is said 'the gentleman uses harmony while maintaining differences.'

初九：悔亡，喪馬勿逐自復，見惡人，無咎。《象》曰：見惡人，以避咎也。 虞翻曰：無應，四動得位，故“悔亡”。應在於坎，坎為馬。四而失位，之正入坤，坤為喪。坎象不見，故“喪馬”。震為逐，艮為止，故“勿逐”。坤為自，二至五，體復象，故“自復”。四動震馬來，故“勿逐自復”也。離為見。惡人謂四，動入坤初，四復正。故“見惡人，以避咎矣”。

The line statement for the first line says: regret disappears; having lost a horse, there is no need to chase it, for it will return by itself; meeting an unpleasant person, there is no fault. The small image commentary says: meeting an unpleasant person is to avoid calamity. Yu Fan explains: the first line originally had no corresponding line, but after the fourth line moves and attains the correct position, it says 'regret disappears.' The line it corresponds to is Kan, which represents a horse; the fourth line was originally out of place, but after returning to the correct position, it enters Kun, which signifies loss, so it says 'losing the horse.' Zhen represents pursuit, Gen represents stopping, so it says 'do not chase.' Kun represents self, and the structure from the second to the fifth line also has the image of the卦 of Fu, so it says 'self returns.' When the fourth line moves, the Zhen horse returns, hence 'do not chase, self returns.' Li represents seeing, 'unpleasant person' refers to the fourth line; when the fourth line moves and enters the first position of Kun, it returns to the correct position, so it says 'seeing the unpleasant person, to avoid calamity.'

九二：遇主于巷，無咎。 虞翻曰：二動體震。震為主，為大塗，艮為徑路。大道而有徑路，故稱“巷”。變而得正，故“無咎”而“未失道也”。 《象》曰：遇主于巷，未失道也。 虞翻曰：動得正，故“未失道”。 崔覲曰：處睽之時，與五有應。男女雖隔，其志終通。而三比焉，近不相得。遇者，不期而會。主者，三為下卦之主。巷者，出門近遇之象。言二遇三，明非背五，未為失道也。

The second line statement says: Meeting the master in a narrow alley, there is no fault. Yu Fan explains: The second line changes its nature to become Zhen, which represents the master and the great path, while Gen represents the small path. The great path has a small path beside it, hence it is called 'alley'. After the change, it returns to the correct position, so there is 'no fault' and 'not losing the way'. The Small Image Commentary says: Meeting the master in the alley, there is no loss of the correct path. Yu Fan says: The second line, after one change, reaches the correct position, hence 'not losing the way'. Cui Jin explains from the perspective of human affairs: In a time of discord, the second line originally corresponds with the fifth line. Although the male and female are separated, their hearts remain connected. However, the third line is close by yet cannot harmonize. 'Meeting' refers to an unexpected encounter; 'master' refers to the third line as the master of the lower trigram; 'alley' refers to the image of meeting shortly after leaving the door. This indicates that the second line meeting the third line is a mere accidental encounter, not abandoning the fifth line, hence there is no loss of the correct path.

六三：見輿曳，其牛觢。 虞翻曰：離為見。坎為車，為曳。故“見輿曳”。四動坤為牛，為類。牛角一低一仰，故稱“觢”。離上而坎下，“其牛觢也”。 其人天且劓，無初有終。 虞翻曰：其人謂四，惡人也。黥額為天，割鼻為劓。無妄乾為天。震二之乾五，以陰墨其天。乾五之震二，毀艮，割其劓也。兌為刑人。故“其人天且劓”。失位，動得正成乾，故“無初有終”。《象》曰：“遇剛”，是其義也。 《象》曰：見輿曳，位不當也。無初有終，遇剛也。 虞翻曰：動正成乾，故“遇剛”。

The line statement for the sixth line says: seeing a large cart being dragged, the oxen pulling the cart have their horns one low and one high. Yu Fan explains: Li represents seeing, Kan represents a cart and dragging, so it is said 'seeing a cart being dragged'; nine in the fourth line changes into坤,坤 represents oxen and a class; the oxen's two horns are one low and one high, so it is called '觢'; Li is above and Kan is below, which is exactly the image of 'its oxen have horns'. The line statement continues: a person has a tattoo on his forehead and his nose is cut off, initially not smooth but eventually successful. Yu Fan explains: 'the person' refers to nine in the fourth line, which is the previously mentioned repulsive person. Having a tattoo on the forehead is called 'tian', cutting off the nose is called 'yi'. The乾 in the hexagram of 'Wu Wang' represents 'tian', the second line of Zhen rises to the fifth position of乾, using a yin line to tattoo the forehead; the fifth line of乾 descends to the second position of Zhen, destroying the Gen body, which is cutting off the nose;兑 represents those who are executed, so it is said 'the person has tian and yi'. The sixth line is originally not in the correct position, but when it moves it becomes correct and becomes乾, so 'without initial success but with final success'. The small image commentary says: seeing a large cart being dragged, is because of an inappropriate position; initially not smooth but eventually successful, is meeting yang strength. Yu Fan says: the sixth line moves to become correct and becomes乾, so it is said 'meeting yang strength'.

九四：睽孤遇元夫，交孚，厲，無咎。 虞翻曰：孤，顧也。在兩陰間，睽五顧三，故曰“睽孤”。震為元夫。謂二已變，動而應震。故“遇元夫”也。震為交，坎為孚，動而得正，故“交孚，勵精圖治，無咎”矣。

The fourth line statement says: In a state of isolation and separation, encountering the virtuous person, they connect with each other through sincerity, although there is danger and hardship, there is no fault. Yu Fan explains: Here, the word 'gu' should be interpreted as 'gu', meaning to look back. The ninth line in the fourth position is between the sixth line in the third position and the sixth line in the fifth position, both of which are yin lines. It is separated from the fifth line and looks back to the third line, hence 'kui gu'. The trigram Zhen represents 'yuan fu', meaning the leading virtuous person; the ninth line in the second position has already changed, and when the ninth line in the fourth position moves, it corresponds with Zhen, hence 'meeting the leading virtuous person'. Zhen has the meaning of union and connection, Kan represents sincerity, and when the ninth line in the fourth position moves and returns to the correct position, it signifies mutual sincerity. Although in a dangerous situation, there is ultimately no fault.

《象》曰：交孚無咎，志行也。虞翻曰：坎動成震，故“志行也”。六五：悔亡，厥宗噬膚，往何咎。虞翻曰：往得位，“悔亡”也。動而之乾，乾為宗。二動體噬嗑，故曰“噬”。四變時，艮為膚。故曰“厥宗噬膚”也。變得正成乾，乾為慶，故往無咎而有慶矣。

The Image Commentary explains the line nine in the fourth of the卦 of睽: mutual interaction based on sincerity will not result in error, because the aspirations of nine in the fourth can be carried out. Yu Fan explains using the concept of changing lines: when the line nine in the fourth moves, the trigram Kan (water) transforms into Zhen (thunder), and Zhen represents active movement and action, hence "aspiration is carried out." The line statement of six in the fifth says: regret disappears, the person of the same clan is as easy to approach as biting into tender flesh, so going forward will not result in error. Yu Fan explains: when six in the fifth moves forward, it attains the correct position, hence "regret disappears"; when six in the fifth moves and enters the trigram Qian (heaven), Qian symbolizes clan, so "his clan" refers to this; when nine in the second moves, the entire hexagram becomes the hexagram of噬嗑, which has the meaning of biting, hence "bite"; when nine in the fourth moves, the lower trigram becomes Gen (mountain), Gen represents skin, together they form "his clan bites the skin." When all lines change and each attains the correct position, it becomes Qian, which signifies auspiciousness and celebration, so going forward not only avoids error but also brings joy.

《象》曰：厥宗噬膚，往有慶也。王弼曰：非位悔也。有應，故“悔亡”。厥宗謂二也。噬膚者，齧柔也。三雖比二，二之所噬，非妨已應者也。以斯而往，何咎之有。往必見合，故“有慶也”。案：二兌為口，五爻陰柔，噬膚之象也。上九：睽孤，見豕負塗，載鬼一車。虞翻曰：睽三顧五，故曰“睽孤”也。離為見，坎為豕，為雨。四變時坤為土，土得雨，為泥塗。四動艮為背，豕背有泥，故“見豕負塗”矣。坤為鬼，坎為車，變在坎上，故“載鬼一車”也。

The Image Commentary says: Those of the same clan are like biting into tender flesh, thus being close and attached; going forward will bring joy. Wang Bi explains from the perspective of the yao position: The six in the fifth line, being of a yin and soft nature, occupies a yang position, which originally would bring regret, but since it corresponds with nine in the second, the regret disappears. "Jue zong" refers to nine in the second. The term "shi fu" means biting into soft things. Although six in the third is close to nine in the second, it is merely the object that nine in the second bites, and does not interfere with the proper correspondence between nine in the second and six in the fifth. In such a situation, going forward, where could there be a mistake? Going forward will certainly meet with nine in the second, hence "there is celebration." Li Dingzuo adds: Nine in the second is in the lower trigram Dui, which represents mouth; the yao of six in the fifth is of a yin and soft nature, which matches the image of the mouth biting soft flesh. The yao statement of upper nine says: Separated and isolated, seeing a pig carrying a load of mud, and seeing a cart carrying ghosts. Yu Fan explains the imagery: Six in the third should originally correspond with upper nine, but turns back to think of six in the fifth, thus leaving upper nine isolated, hence "kui gu." The upper trigram Li represents eyes and sight; Kan represents a pig and rain. When nine in the fourth moves, the lower part becomes Kun, which represents earth, and earth soaked by rain becomes mud. When nine in the fourth moves, it also becomes Gen, which represents the back, so the pig's back is covered with mud, hence "seeing a pig carrying mud." Kun also represents ghosts, and Kan represents a cart. After the change, upper nine is located above Kan, hence "a cart carrying ghosts."

先張之弧，後說之壺，虞翻曰：謂五已變，乾為先。應在三。坎為弧，離為矢，張弓之象也，故“先張之弧”。四動震為後。說，猶置也。兌為口，離為大腹，坤為器。大腹有口。坎，酒在中壺之象也。之應歷險以與兌。故“後說之壺”矣。

The line statement continues: At first, one draws the bow to shoot, but later sets down the wine vessel to entertain. Yu Fan explains: The line six in the fifth has changed to the trigram Qian, and Qian belongs to the beginning in the sequence of trigrams. The line nine at the top corresponds to the line six in the third. Kan represents the bow, Li represents the arrow, which is the image of drawing the bow and placing the arrow, so it is said, "first drawing the bow." The line nine in the fourth moves to become Zhen, which is behind, so it is said, "later." Here, "say" means "to place." Dui represents the mouth, Li represents the large belly, and Kun represents the vessel. A large belly with a mouth, and Kan water holds the wine inside, forming the image of a wine vessel. The line nine at the top goes to correspond with the line six in the third, passing through the danger of Kan, and finally connects with Dui, so it is said, "later placing the wine vessel," meaning putting down the bow and arrow and setting out the wine vessel.

匪寇婚媾。往遇雨則吉。虞翻曰：匪，非；坎為寇，之三歷坎，故“匪寇”。陰陽相應，故“婚媾”。三在坎下，故“遇雨”。與上易位，坎象不見，各得其正，故“則吉”也。《象》曰：遇雨之吉，群疑亡也。虞翻曰：物三稱群，坎為疑，三變坎敗，故“群疑亡”矣。

The line statement also says: "What comes is not a bandit, but a suitor; encountering rain is auspicious." Yu Fan explains: "F匪" means "not"; Kan represents bandits, and the upper ninth line going to respond to the sixth line in the third position must pass through Kan, so it specifically clarifies that it is not a bandit. The upper ninth line is yang, and the sixth line in the third position is yin, so yin and yang correspond, hence it is called "marriage." The sixth line in the third position is located below Kan, and Kan represents water and rain, hence it is said "encountering rain." After the sixth line in the third position exchanges position with the upper ninth line, the image of Kan disappears, and all lines return to their proper positions, hence it is said "then auspicious." The Image Commentary says: encountering rain is auspicious because all doubts have disappeared. Yu Fan further explains: when something reaches three, it is called "group," Kan represents doubt, and when the sixth line in the third position changes, the image of Kan is destroyed, hence it is said "all doubts vanish."