Zhen Trigram (Thunder)

《序卦》曰：主器者莫若長子，故受之以震。震者，動也。崔覲曰：鼎所以烹飪，享於上帝。主此器者，莫若冢嫡，以為其祭主也，故“言主器者莫若長子”也。（震下震上）。震：亨。鄭玄曰：震為雷。雷，動物之氣也。雷之發聲，猶人君出政教以動中國之人也。故謂之震。人君有善聲教，則嘉會之禮通矣。

The *Xugua Zhuan* says: "The master of the ritual vessel is none other than the eldest son, hence it is followed by the *Zhen* hexagram. *Zhen* means movement." Cui Jin explains that the tripod is used for cooking food and offering sacrifices to the heavenly deities. There is no one more suitable than the legitimate eldest son to be in charge of this ritual vessel, as he is the one who performs the sacrifice. Therefore, it is said, "The master of the ritual vessel is none other than the eldest son." The *Zhen* hexagram has *Zhen* at the bottom and *Zhen* at the top. The hexagram statement says "smooth." Zheng Xuan explains that *Zhen* represents thunder. Thunder is the vital force that moves all things. When thunder rumbles, it is like a ruler issuing commands and moral teachings to move the people throughout the land, hence it is called *Zhen*. If a ruler has good moral teachings, then the ritual of harmonious union will be carried out smoothly without obstruction.

震來虩虩，虞翻曰：臨二之四，天地交，故“通”。虩虩謂四也。來應初命，四變而來應已。四失位多懼，故“虩虩”。之內曰來也。笑言啞啞，虞翻曰：啞啞笑且言，謂初也。得正有則，故“笑言啞啞，後有則也”。震驚百里，不喪匕鬯。虞翻曰：謂陽從臨二。陰為百二十，舉其大數，故當震百里也。坎為棘、匕。上震為鬯。坤為喪。二上之坤，成震體坎，得其匕鬯，故“不喪匕鬯”也。

The Hexagram Statement says, "Zhen comes with fear." Yu Fan explains according to the change of the hexagram: The Zhen hexagram is formed when the Lin hexagram's second line moves up to the fourth position. Heaven and Earth communicate, so it is "smooth and unimpeded." "Fear" refers to the Nine in the Fourth; it comes to correspond with the First Line, moving from the fourth position to correspond with the First Nine; the Nine in the Fourth is out of its proper position and thus has much fear, hence "fear and anxiety." Moving from the outer trigram to the inner trigram is called "coming." The Hexagram Statement also says, "laughing and talking joyfully." Yu Fan explains: "Yaya" means laughing and talking, referring to the First Nine; the First Nine is in the correct position and has order, so it is said, "laughing and talking freely, and then there is order." The Hexagram Statement also says, "a thunderous shock is felt over a hundred li, without losing the ladle and wine." Yu Fan explains: A Yang line comes from the second position of the Lin hexagram; the Yin number is 120, but it is taken as a whole number, so it is equivalent to a thunderous shock over a hundred li. Kan represents brambles and the ladle, and the upper part Zhen represents the wine; Kun represents loss; the second line of Lin moves up into Kun, forming Zhen, and the hexagram contains Kan, thus preserving the ladle and the wine, so it is said, "without losing the ladle and the wine."

鄭玄曰：雷發聲聞於百里，古者諸侯之象。諸侯出教令，能警戒其國。內則守其宗廟社稷，為之祭主，不亡匕與鬯也。人君於祭之禮，匕牲體薦鬯而已，其餘不親也。升牢於俎，君匕之，臣載之。鬯，秬酒，芬芳條鬯，因名焉。

Zheng Xuan explains: The sound of thunder can be heard as far as a hundred li away, symbolizing the territory of ancient feudal lords. Feudal lords issuing commands could warn their own states; internally they protected the ancestral temple and state granary, serving as the chief in worship, without losing the匕 and 馨. The king personally used the匕 to take the sacrificial animal and present the 馨 in the ritual, while other tasks were handled by others. When the sacrificial animal was placed on the俎, the king used the匕 to take it, while the ministers arranged it. The 馨 is a fragrant wine made from black millet, its fragrance spreading widely, hence its name.

《彖》曰：震，亨，震來虩虩，恐致福也。虞翻曰：懼變承五應初，故“恐致福也”。笑言啞啞，後有則也。虞翻曰：則，法也。坎為則也。震驚百里，驚遠而懼邇也。虞翻曰：遠謂四，近謂初。震為百，謂四出驚遠。初應懼近也。出可以守宗廟社稷，以為祭主也。虞翻曰：謂五出之正。震為守，艮為宗廟社稷，長子主祭器，故“以為祭主也”。

The Commentary on the Judgment says, "Zhen, meaning prosperity. Zhen comes with fear, which brings about good fortune." Yu Fan explains: Nine in the Fourth moves due to fear, above it is Nine in the Fifth and below it corresponds to Nine at the Beginning, so it says "fear brings about good fortune." The Commentary on the Judgment says, "laughter is cheerful and harmonious, for there is a standard." Yu Fan explains: "Standard" refers to law and order, and Kan represents law and order. The Commentary on the Judgment says, "the shock extends over a hundred li, startling the distant and alarming the near." Yu Fan explains: "distant" refers to Nine in the Fourth, "near" refers to Nine at the Beginning; Zhen represents a hundred, meaning Nine in the Fourth goes out and causes shock in the distant, while Nine at the Beginning corresponds with it and causes alarm in the near. The Commentary on the Judgment says, "going out, one can guard the ancestral temple and state altars, to serve as the chief in worship." Yu Fan explains: This refers to Nine in the Fifth going out and attaining the correct position; Zhen represents guarding, Gen represents ancestral temples and state altars, the eldest son manages the ritual vessels, so it says "one can serve as the chief in worship."

干寶曰：周木德，震之正象也。為殷諸侯。殷諸侯之制，其地百里。是以文王小心翼翼，昭事上帝，聿懷多福，厥德不回，以受方國，故以百里而臣諸侯也。為諸侯，故主社稷。為長子，而為祭主也。祭禮薦陳甚多，而經獨言不喪匕鬯者，匕牲體，薦鬯酒，人君所自親也。

Ganbao explained using the Five Phases and historical events: The Zhou dynasty belonged to the Wood phase, which corresponds to the trigram Zhen (Thunder); the original territory of the Zhou was a vassal state of the Yin dynasty, and the Yin system allowed vassals to rule over an area of a hundred li in diameter. Therefore, King Wen of Zhou was cautious and clearly honored the heavenly deities, thus receiving many blessings. His virtue was upright, allowing him to be granted the rule over various states, so he could subdue the feudal lords with a territory of only a hundred li. As a feudal lord, he was responsible for the state's rituals; as the eldest son, he served as the chief priest. In the rituals, many items were presented, but the classic text specifically mentions 'not losing the ladle and the wine,' because using the ladle to take the animal's body and presenting the wine was part of the sovereign's personal involvement.

《象》曰：洊雷震，君子以恐懼修省。虞翻曰：君子謂臨二。二出之坤四，體以修身，坤為身。二之四，以陽照坤，故“以恐懼修省”。老子曰：修之身，德乃真也。初九：震來虩虩，後笑言啞啞，吉。虞翻曰：虩虩謂四也。初位在下，故“後笑言啞啞”。得位，故“吉”也。干寶曰：得震之正，首震之象者。震來虩虩，羑里之厄也。笑言啞啞，後受方國也。

The Great Image says, "Recurring thunder, the superior man thus becomes cautious and cultivates self-examination." Yu Fan explains: "The superior man" refers to the Nine in the Second line of the Qian hexagram. The Nine in the Second line moves upward to the fourth position of the Kun hexagram, symbolizing the cultivation of oneself, as Kun represents the body. The movement of the Second line to the fourth position is like sunlight illuminating the Yin of Kun, hence saying "cultivating self-examination with a sense of caution." The Dao Classic says: cultivating the Dao within oneself, virtue and ability become genuine. The initial Nine line statement says, "Thunder comes, causing fear, later laughter and talk, auspicious." Yu Fan explains: "Vexed and fearful" refers to the Nine in the Fourth line. The initial Nine is at the lower position, thus "later laughter and talk"; since it is in the proper position, it is auspicious. Gan Bao explains with historical events: the initial Nine is in the proper position of the Zhen hexagram, representing the beginning of the Zhen image. "Thunder comes, causing fear" refers to King Wen's imprisonment in Youli, "laughing and talking" refers to his later being enfeoffed and ruling over many states.

《象》曰：震來虩虩，恐致福也。虞翻曰：陽稱福。笑言啞啞，後有則也。虞翻曰：得正，故“有則也”。六二：震來厲，億喪貝，躋于九陵，勿逐，七日得。虞翻曰：厲，危也。乘剛，故“厲”。億，惜辭也。坤為喪。三動離為蠃蚌，故稱“貝”。在艮山下，故稱“陵”。震為足，足乘初九故“躋于九陵”。震為逐，謂四已體復象，故“喪貝勿逐”。三動時離為日，震數七，故“七日得者”也。

The Small Image Commentary says, "Shaking brings fear, but fear may lead to good fortune." Yu Fan explains: a yang line is called good fortune. The Small Image Commentary also says, "Laughing with a dull sound, there is a rule afterwards." Yu Fan explains: the initial line is in the correct position, so there is "a rule." The line statement for the second line says, "Shaking brings danger, regret over losing a shell, ascending to the high hill, do not chase, it will be recovered in seven days." Yu Fan explains: "Danger" refers to danger; the second line is overpowering the yang strength, so there is danger; "regret" is an expression of sorrow; the earth represents loss, and the third line changes into the line of fire, which represents shells, so it is called "shell"; the second line is below the mountain, so it is called "hill." Shaking represents feet, and the feet are on top of the initial line, so it is said "ascending to the high hill." Shaking represents chasing, and the fourth line already has the image of the returning hexagram, so it is said "losing the shell does not require chasing." When the third line changes, the line of fire represents the sun, and the number of shaking is seven, so it is said "it will be recovered after seven days."

《象》曰：震來厲，乘剛也。干寶曰：六二木爻，震之身也。得位無應，而以乘剛為危。此托文王積德累功，以被囚為禍也。故曰“震來厲”。億，嘆辭也。貝，寶貨也。產乎東方，行乎大塗也。此以喻紂拘文王，閎夭之徒。乃於江淮之浦，求盈箱之貝，而以賂紂也。故曰“億喪貝”。貝，水物，而方升於九陵。今雖喪之，猶外府也。故曰“勿逐，七日得”。七日得者，七年之日也。故《書》曰：誕保文武受命，惟七年，是也。

The Small Image Commentary says, "When thunder comes, there is danger, because it is riding on a strong line." Ganbao explained this by using the Najia stem assignment to match the lines and referring to historical events: the second line is a wood line, which is the essence of the Zhen trigram; it is in its proper position but has no responding line, because it is riding on a strong yang line, thus causing danger. This is used to illustrate how King Wen accumulated virtue and merit, yet suffered the calamity of being imprisoned, hence the phrase "When thunder comes, there is danger." "Yi" is a term expressing sighing; "Bei" refers to treasure, which is produced in the east and circulated along the main roads. This is used to illustrate the situation when King Zhou imprisoned King Wen, and Hongyao and his followers went to the rivers of the Yangzi and Huai regions, gathering many treasures to bribe King Zhou, hence the phrase "Yi sàng bei." Bei is a water object, yet now it rises to the top of the seven hills; although temporarily lost, it is no more than stored in an outer treasury, hence the phrase "Do not pursue it; it will be recovered in seven days." The so-called seven days refers to seven years, so the Book of Documents, the Luo Guo section, says, "He truly preserved the mandate of Wen and Wu, for seven years," which is exactly this meaning.

六三：震蘇蘇，震行無眚。《象》曰：震蘇蘇，位不當也。虞翻曰：死而復生，稱蘇。三死坤中，動出得正，震為生，故“蘇蘇”。坎為眚，三出得正，坎象不見，故“無眚”。《春秋傳》曰：晉獲秦諜，六日而蘇也。九四：震遂泥。虞翻曰：坤土得雨為泥。位在坎中，故“遂泥”也。《象》曰：震遂泥，未光也。虞翻曰：在坎陰中，與屯五同義，故“未光也”。

The third line statement says: "Zhen Su Su, Zhen Xing Wu Sheng." The Small Image Commentary says: "Zhen Su Su, position is not appropriate." Yu Fan explains: dying and then reviving is called "Su"; the sixth line in the third position is dead in the earth (Kun) and, upon movement, attains the correct position. Zhen represents life, so it is said "reviving again and again." Kan represents calamity and misfortune, and since the sixth line in the third position moves out and attains the correct position, the Kan image disappears, hence "no calamity." The Zuo Zhuan records that the State of Jin captured a spy from the State of Qin, killed him, and he revived six days later, which is an example of "Su." The fourth line statement says: "Zhen Sui Ni." Yu Fan explains: when earth (Kun) meets rain, it becomes mud; the ninth line in the fourth position is in Kan, so it is said "shaking and sinking into mud." The Image Commentary says: "Zhen Sui Ni, wei guang ye." Yu Fan explains: the ninth line in the fourth position is in the dark part of Kan, and its meaning is the same as the ninth line in the fifth position of the Zun卦, so it is said "unable to expand and flourish."

六五：震往來厲，虞翻曰：往謂乘陽，來謂應陰；失位乘剛，故“往來厲”也。億無喪有事。虞翻曰：坤為喪也。事謂祭祀之事。出而體隨，王享於西山，則可以守宗廟社稷為祭主，故“無喪有事”也。《象》曰：震往來厲，危行也。虞翻曰：乘剛山頂，故“危行也”。其事在中，大無喪也。虞翻曰：動出得正，故“無喪”。

The fifth line statement says: "Zhen (Thunder) comes and goes with danger." Yu Fan explains: "Coming" refers to it overpowering a yang line, "going" refers to it responding to a yin line; since line six five is out of its proper position and overpowers a strong line, it says "coming and going both involve danger." The line statement also says "expecting nothing is lost, but there is something to be done." Yu Fan explains: the trigram Kun (Earth) represents loss; "things" refers to worship. Since line six five moves out and becomes correct, the trigram structure becomes Suo (Following), and the Suo trigram has the statement "the king uses offerings at the western mountain." Therefore, it can guard the ancestral temple and state shrines and serve as the chief of worship, so it says "nothing is lost and the worship continues." The Small Image Commentary says "Zhen comes and goes with danger," Yu Fan explains: since line six five overpowers a strong line and is at the top, it says "the action is dangerous." The Small Image Commentary also says "the matter is in the center, great loss is not suffered." Yu Fan explains: since line six five moves out and becomes correct, it says "nothing is lost."

上六：震索索，視矍矍，翻虞曰：上謂四也。欲之三，隔坎，故“震索索”。三已動，應在離，故“矍矍”者也。征凶。震不于其躬于其鄰，無咎。婚媾有言。虞翻曰：上得位，震為征，故“征凶”。四變時，坤為躬。鄰謂五也。四上之五，震東兌西，故稱“鄰”。之五得正，故“不于其躬于其鄰，無咎”。謂三已變，上應三，震為言，故“婚媾有言”。《象》曰：震索索，中未得也。虞翻曰：四未之五，故“中未得也”。雖凶無咎，畏鄰戒也。虞翻曰：謂五正位，已乘之逆，“畏鄰戒也”。

The line statement for the sixth line above the hexagram says: "Shaking with fear, looking about anxiously." Yu Fan explains: here, "upper" refers to the fourth line. The fourth line thinks of moving to the third line, but is blocked by the danger in the center (Kan), so it "moves with fear and hesitates." The third line has already changed, so it is in Li, which represents the eyes, hence "looking about anxiously." The line statement also says: "Going forward is dangerous. The shaking does not affect oneself but the neighbor, thus no blame. Marriage and union have words." Yu Fan explains: the sixth line is in the correct position, and Shaking represents going forward, so "going forward is dangerous." When the fourth line changes, the earth (Kun) represents the body, and "neighbor" refers to the fifth line. The fourth line moves upward to the fifth position, where Shaking is in the east and Dui in the west, so it is called "neighbor." When it reaches the fifth position and is correct, it is said "the shaking does not fall on oneself but on the neighbor, thus no blame." The third line has already changed, and the sixth line corresponds with the third line. Shaking represents speech, so it is said "marriage and union have words." The Small Image Commentary says: "Shaking with fear, the middle has not yet been reached." Yu Fan explains: the fourth line has not yet reached the fifth position, so "the middle position has not yet been reached." The Small Image Commentary also says: "Although dangerous, there is no blame, because of the warning from the neighbor." Yu Fan explains: this refers to the fifth line being in the correct position, and the sixth line overstepping it being a reverse movement, so it is said "to be cautious of the warning from the neighboring line."

《序卦》曰：物不可以終動，止之，故受之以艮。艮者，止也。崔覲曰：震極則征凶。婚媾有言，當須止之。故言“物不可以終動，止之”矣。（艮下艮上）。艮：艮其背，鄭玄曰：艮為山。山立峙各於其所，無相順之時。猶君在上，臣在下，恩敬不相與通，故謂之艮也。

The "Xugua Zhuan" says: "Things cannot continue to move forever; they must be stopped, hence the following hexagram is Guan. Guan means to stop." Cui Jin explains: When the Zhen hexagram reaches its extreme, there is a warning of "dangerous signs" and a caution of "marriage and union have words," so it is appropriate to impose a stop. Therefore, it says, "Things cannot continue to move forever; they must be stopped." The Guan hexagram has Guan below and above; the hexagram statement says "stop the back." Zheng Xuan explains: Guan is mountain, mountains stand independently in their own places, without following each other; just like the ruler above and the minister below, where affection and respect cannot communicate, hence it is called "Guan."

不獲其身，行其庭，不見其人，無咎。虞翻曰：觀五之三也。艮為多節，故稱“背”。觀坤為身，觀五之三，折坤為背，故“艮其背”。坤象不見，故“不獲其身”。震為行人，艮為庭，坎為隱伏，故“行其庭，不見其人”。三得正，故“無咎”。案：艮為門闕，今純艮，重其門闕。兩門之間，庭中之象也。

The Hexagram Statement continues, "Not seeing oneself, walking through the courtyard, not seeing a person, no blame." Yu Fan explained according to the change of the hexagram: The mountain hexagram is formed by the transformation of the observation hexagram's fifth line descending to the third position. The mountain hexagram represents many joints, and the spine has many joints, so it is called "back"; the earth of the observation hexagram represents the body, and when the fifth line of the observation hexagram descends to the third position, the earth is broken to form the back, hence it is said "stopping at its back." Since the earth image is no longer visible, it is said "not seeing oneself." The thunder represents a traveler, the mountain represents the courtyard, and the water represents concealment, hence it is said "walking through his courtyard but not seeing a person." The nine in the third position is correct, hence "no blame." Li Dingzuo's commentary says: The mountain represents the gate, now both upper and lower are mountains, forming a double gate; between the two gates is the image of the courtyard in the middle.

《彖》曰：艮，止也。虞翻曰：位窮於上，故“止也”。時止則止，時行則行，虞翻曰：時止謂上陽窮止，故“止”。時行謂三體處震，為行也。動靜不失其時，其道光明。虞翻曰：動謂三，靜謂上。艮止則止，震行則行，故不失時。五動成離，故“其道光明”。

The Commentary on the Judgment says, "Gèn means stopping." Yu Fan explains: the lines of Gèn reach the top line and thus come to an end, hence "stopping." The Commentary on the Judgment also says, "When the time comes to stop, stop; when the time comes to move, move." Yu Fan explains: "When the time comes to stop" refers to the yang line at the top being exhausted and thus stopping, hence "stopping"; "when the time comes to move" refers to the body of nine three being in Zhen, which represents movement. The Commentary on the Judgment says, "Motion and stillness do not miss their time, hence the path is bright." Yu Fan explains: "Motion" refers to nine three, "stillness" refers to nine at the top; when Gèn should stop, it stops; when Zhen should move, it moves, hence not missing the right time; six five changes into Li, which represents brightness, hence "the path is bright."

艮其止，止其所也。虞翻曰：謂兩象各止其所。上下敵應，不相與也。虞翻曰：艮其背，背也。兩象相背，故“不相與也”。是以不獲其身，行其庭，不見其人，無咎也。案：其義已見繇辭也。《象》曰：兼山艮。君子以思不出其位。虞翻曰：君子謂三也。三君子位。震為出。坎為隱伏，為思，故“以思不出其位”也。

The Commentary on the Judgment says, "Geng qi zhi, zhi qi suo ye." Yu Fan explains: this means the upper and lower Geng trigrams each remain in their respective positions. The Commentary on the Judgment also says, "Shangxia di ying, bu xiang yu ye." Yu Fan explains: "Geng qi bei" refers to being opposite; the upper and lower trigrams face each other, hence "mutual disconnection." The Commentary on the Judgment further says, "Li shi bu hu qi shen, xing qi ting, bu jian qi ren, wu jiu ye." Li Dingzuo's commentary states: this meaning has already been explained in the Hexagram Statement. The Great Image says, "Jian shan geng. Junzi yi si bu chu qi wei." Yu Fan explains: "Junzi" refers to Nine in the Third, which is the position of a Junzi; Zhen represents going out, Kan represents concealment and thought, so it is said "thought does not exceed one's position."

初六：艮其趾，無咎，利永貞。虞翻曰：震為趾，故“艮其趾”矣。失位變得正故“無咎，永貞”也。《象》曰：艮其趾，未失正也。虞翻曰：動而得正故“未失正也”。六二：艮其腓，不拯其隨，其心不快。虞翻曰：巽長，為股。艮小，為腓。拯，取也。隨謂下二陰，艮為止，震為動，故“不拯其隨”。坎為心，故“其心不快”。《象》曰：不拯其隨，未違聽也。虞翻曰：坎為耳，故“未違聽也”。

The line statement for the first line (initial six): "Stopping the foot, no blame, favorable to maintain constancy." Yu Fan explains: Zhen represents the foot, so it says "stopping his foot"; since the initial six is out of position, after movement it becomes correct, so "no blame, favorable to maintain constancy." The Small Image Commentary says "Stopping the foot, has not lost the correct position." Yu Fan explains: after movement it attains correctness, so "has not lost the correct path." The line statement for the second line (six in the second): "Stopping the calf, not lifting the following part, his heart is not pleased." Yu Fan explains: Xun represents length, taking the image of the thigh; Gen represents small, taking the image of the calf. "Zhang" means to lift, "sui" refers to the two yin lines below. Gen means stopping, Zhen means movement, so it says "unable to lift the following part"; Kan represents the heart, so "his heart is not pleased." The Small Image Commentary says "Not lifting the following part, has not violated listening." Yu Fan explains: Kan represents the ear, so "has not violated listening."

九三：艮其限，裂其夤，厲閽心。虞翻曰：限，要帶處也。坎為要。五來之三，故“艮其限”。夤，脊肉。艮為背，坎為脊；艮為手。震起艮止，故“裂其夤”。坎為心。厲，危也。艮為閽。閽，守門人。坎盜動門，故“厲閽心”。古閽作熏字。馬因言熏灼其心，未聞易道以坎水熏灼人也。荀氏以熏為勳，讀作動。皆非也。《象》曰：艮其限，危閽心也。虞翻曰：坎為心，坎盜動門，故“危閽心也”。

The third line statement says: "He restrains his waist, tears his back flesh, and faces danger with a fearful heart." Yu Fan explains: "Limit" refers to the place where the waistband is tied; Kan represents the waist. Observing the fifth line moving down to the third position, it is said "he restrains his waist." "Yin" refers to the flesh on the back; Gen represents the back, Kan represents the spine, and Gen also represents the hand. Zhen rises while Gen stops, so it is said "he tears his back flesh." Kan represents the heart, "danger" refers to peril; Gen represents the gatekeeper, and the gatekeeper is the one who guards the door. Kan represents thieves who act on the door, so it is said "he causes the gatekeeper to feel fear." In ancient times, "hun" was written as "xun," so Ma Rong said it means "to scorch the heart." But there is no record of the Book of Changes using Kan water to scorch people. Xun Shuang took "xun" as "xun," reading it as "movement" — these interpretations are incorrect. The Small Image Commentary says "He restrains his waist, causing the gatekeeper to feel fear." Yu Fan explains: Kan represents the heart, and Kan thieves act on the door, so it is said "he causes the gatekeeper to feel fear."

六四：艮其身，無咎。虞翻曰：身，腹也。觀坤為身，故“艮其身”。得位承五，故“無咎”。或謂妊身也。五動則四體離婦。離為大腹，孕之象也，故“艮其身”。得正承五，而受陽施，故“無咎”。《詩》曰：大任有身，生此文王也。《象》曰：艮其身，止諸躬也。虞翻曰：艮為止，五動乘四則妊身，故“止諸躬也”。

The fourth line statement says: "Gentle restraint of the body, no blame." Yu Fan explains: "Body" refers to the abdomen; the Qian hexagram's坤 represents the body, so it is said "restraint within the body." Since the fourth line is in the correct position and supports the fifth line, it is said "no blame." Others believe "body" refers to pregnancy: when the fifth line moves, the fourth line becomes the Li hexagram, representing a woman, and Li represents a large abdomen, which is the image of pregnancy, so it is said "gentle restraint of the body." Since the fourth line is in the correct position and supports the fifth line, receiving the yang energy, it is said "no blame." The "Great Ya" section of the "Book of Songs" says "Da Ren had a child, giving birth to King Wen," where "had a child" means pregnancy. The "Small Image Commentary" says "gentle restraint of the body, restraint within oneself." Yu Fan explains that "Gentle" means restraint, and when the fifth line moves and occupies the fourth line, it signifies pregnancy, so it is said "restraint within one's own body."

六五：艮其輔，言有孚，悔亡。虞翻曰：輔面頰骨，上頰車者也。三至上，體頤象，艮為止，在坎車上。故“艮其輔”。謂輔車相依。震為言。五失位悔也。動得正，故“言有孚，悔亡”也。《象》曰：艮其輔，以中正也。虞翻曰：五動之中，故“以正中也”。上九：敦艮，吉。虞翻曰：無應靜止，下據二陰，故“敦艮，吉”也。《象》曰：敦艮之吉，以厚終也。虞翻曰：坤為厚，陽上據坤，故“以厚終也”。

The line statement for the sixth line (six in the fifth): "Gentle restraint of the cheek, speaking with sincerity, regret disappears." Yu Fan explains: "Cheek" refers to the cheekbone, with the upper part called the cheek car. From the third line to the top line, the structure of the hexagram resembles the hexagram of nurture, and the hexagram of mountain (Geng) stops at the position above the hexagram of water (Kan) representing the car, so it is said "restraining his mouth and cheek" — meaning the cheek and the car are interdependent. The trigram of thunder represents speech; the sixth line is out of its proper position and thus has regret, but after movement it reaches the correct position, so it is said "speaking with sincerity, regret disappears." The Small Image Commentary says "Gentle restraint of the cheek, because of being upright and correct." Yu Fan explains: the sixth line moves and occupies the central position, so it is said "because of uprightness and correctness in the center." The line statement for the top line (nine at the top): "Gentle restraint, auspicious." Yu Fan explains: the top line has no responding line and stops quietly by itself, with two yin lines below it, so it is said "gently restraining, auspicious." The Small Image Commentary says "Gentle restraint is auspicious because of its thickness at the end." Yu Fan explains: the hexagram of earth represents thickness, and a yang line is at the top holding the yin of the hexagram of earth, so it is said "ending with thickness."

《序卦》曰：物不可以終止，故受之以漸。漸者，進也。崔覲曰：終止雖獲敦艮，時行須漸進行，故曰“物不可終止，故受之以漸。漸者，進也”。（艮下巽上）。漸：女歸吉，利貞。虞翻曰：否三之四。女，謂四。歸，嫁也。坤三之四承五，進得位，往有功。反成歸妹，兌女歸吉。初上失位。故“利貞”，可以正邦也。

The "Xugua Zhuan" says: "Things cannot be stopped forever, so it is followed by the Qian (Gradual) hexagram. Qian means progress." Cui Jin explains: Although stopping completely may achieve the good fortune of "Dun Gen" (Gentle Mountain), when the time comes to act, one must gradually advance, hence it says, "Things cannot remain stopped forever, so it is followed by the Qian hexagram; Qian means progress." The Qian hexagram has Gen (Mountain) below and Xun (Wind) above. The hexagram statement says, "A woman's return is auspicious, favorable for uprightness." Yu Fan explains through hexagram transformation: The Qian hexagram is formed by moving the third line of the Po hexagram to the fourth position. "Female" refers to line six in the fourth position, "return" means marriage; the third line of the坤 (Earth) hexagram moves to the fourth position and supports the nine in the fifth, advancing to a proper position, and going forward brings effectiveness. In reverse, it becomes the Guimi hexagram, with the兑 (Lake) female marrying and being auspicious. The first line and the top line are out of position, so it says "favorable for uprightness," which can be used to correct the state.

《彖》曰：漸之進也。女歸吉也。虞翻曰：三進四，得位。陰陽體正，故“吉”也。進得位，往有功也。虞翻曰：功謂五，四進承五，故“往有功”。巽為進也。進以正，可以正邦也。其位剛得中也。虞翻曰：謂初已變，為家人。四進已正，而上不正。三動成坤，為邦。上來反三。故“進以正，可以正邦”。其位剛得中，與家人道正同義。三在外體之中，故稱“得中”。《乾·文言》曰：中不在人，謂三也。此可謂上變既濟定者也。

The Commentary on the Judgment says, "The gradual progress of the gradual hexagram signifies the auspiciousness of a woman's return." Yu Fan explains: the third line advances to the fourth position and attains a proper place, with yin and yang each occupying their correct positions, hence the auspiciousness. The Commentary on the Judgment also says, "Progressing to a proper position, going forward brings merit." Yu Fan explains: "Merit" refers to the nine in the fifth position. The six in the fourth position advances and supports the nine in the fifth, hence "going forward brings merit"; wind represents advancement. The Commentary on the Judgment also says, "Advancing with correctness, one can correct the state. Its position is strong and central." Yu Fan explains: the first line has changed, forming the hexagram of the Family; the six in the fourth position has advanced and now occupies a correct position, but the top line still does not. The nine in the third position changes into the earth, and earth represents the state; the top line descends back to the third position, hence "advancing with the correct path, one can correct the state." The phrase "its position is strong and central" is similar in meaning to the Family hexagram's discussion of "correct path"; the nine in the third position is in the center of the outer trigram, hence it is called "central." The "Wenyan" section of the Qian hexagram says, "The center does not reside in a person," referring to the third line. This can be said to be the top line changing to form the hexagram of the Already Completed, which is a fixed state.

止而巽，動不窮也。虞翻曰：止，艮也。三變震為動。上之三據坤。動震成坎，坎為通。故“動不窮”。往來不窮謂之通。《象》曰：山上有木，漸。君子居賢德善俗。虞翻曰：君子謂否乾。乾為賢德。坤陰小人柔弱，為俗。乾四之坤為艮，為居。以陽善陰。故“以居賢德善俗也”。

The Commentary on the Judgment says, "Stopping while being flexible, movement is not exhausted." Yu Fan explains: "Stopping" refers to the mountain trigram, Gen; the line nine in the third changes into Zhen, representing movement. The top line moves down to the third position and occupies the position of Kun. One movement forms Zhen and also forms Kan, which represents smoothness and ease. Therefore, it is said, "movement is not exhausted" — movement that continues without end is called smoothness. The Great Image says, "A mountain with a tree on top, gradual progress. The gentleman resides in virtuous virtue and improves the customs." Yu Fan explains: "The gentleman" refers to the line four of the Qian trigram in the hexagram of You, where Qian represents virtuous virtue; the Yin of Kun belongs to the petty person, and the softness forms the customs. The line four of Qian moves down to Kun and forms Gen, which represents residence. Using the yang to refine the yin, it is said, "residing in virtuous virtue and improving the customs."

初六：鴻漸于干，小子厲，有言，無咎。虞翻曰：鴻，大雁也。離五，鴻。漸，進也。小水從山流下稱乾。艮為山，為小徑。坎水流下山。故“鴻漸于干”也。艮為小子。初失位，故“厲”。變得正。三動受上成震，震為言。故“小子厲，有言，無咎”也。《象》曰：小子之厲，義無咎也。虞翻曰：動而得正，故“義無咎也”。

The line statement for the first line (initial line) says: "The wild goose progresses to the dry land, the young man is in danger, there is criticism, but there is no blame." Yu Fan explains: "Wild goose" refers to a large goose; the trigram Li is in the fifth position, which represents the wild goose; "progressing" means gradual movement. A small stream flowing down from the mountain bank is called "dry land"; Gen represents mountain and a narrow path, and Kan water flows down from the mountain, so it is said "the wild goose progresses to the riverbank." Gen represents the young man; since the first line is out of its proper position, there is danger, but after change it becomes correct. The third line (nine in the third) changes and accepts the top line to form Zhen, which represents speech, so it is said "the young man is in danger and will be criticized, but there is no blame." The Small Image Commentary says "the danger of the young man is in accordance with the meaning, so there is no blame." Yu Fan explains that after change it becomes correct, so according to the meaning there is no blame.

六二：鴻漸于磐，飲食衎衎，不素飽也。虞翻曰：艮為山石。坎為聚，聚石稱磐。初已之正，體噬嗑食，坎水陽物，並在頤中，故“飲食衎衎”。得正應五，故“吉”。《象》曰：飲食衎衎，不素飽也。虞翻曰：素，空也。承三應五，故“不素飽”。九三：鴻漸于陸，虞翻曰：高平稱陸。謂初已變，坎水為平。三動之坤，故“鴻漸于陸”。

The line statement for the second line says: "The wild goose progresses to the stone, eats with joy, not merely filling the stomach." Yu Fan explains: "Gen represents mountain, and Kan represents gathering. When stones gather together, they are called 'pan' (stone). The first line has already changed to become correct, and the hexagram becomes Shihhe, which has the image of eating. The water of Kan and the yang strength are within the mouth of Yi, so it is said 'eating with joy.' The second line is correct and corresponds with the fifth line, so it is auspicious. The small image commentary says 'eating with joy, not merely filling the stomach.' Yu Fan explains: 'Su' means empty; the second line above supports the third line and corresponds with the fifth line, so it is said 'not merely filling the stomach.' The line statement for the third line says: 'The wild goose progresses to the land.' Yu Fan explains: 'A high and level place is called 'lu' (land). The first line has already changed, and the water of Kan becomes level ground. The third line moves to坤, so it is said 'the wild goose progresses to the high and level land.'"

夫征不復，虞翻曰：謂初已不正。三動成震。震為征、為夫而體復，象坎陽死坤中，坎象不見。故“夫征不復”也。婦孕不育，凶。虞翻曰：孕，妊娠也。育，生也。巽為婦，離為孕，三動成坤，離毀失位，故“婦孕不育，凶”。利用禦寇。虞翻曰：御，當也。坤為用，巽為高，艮為山，離為戈兵甲冑，坎為震寇。自上御下，三動坤順，坎象不見。故“利用禦寇，順相保”。保，大也。《象》曰：夫征不復，離群醜也。虞翻曰：坤三爻為丑，物三稱群也。婦孕不育，失其道也。虞翻曰：三動離毀，陽隕坤中，故“失其道也”。利用禦寇，順相保也。虞翻曰：三動坤順，坎象不見，故以“順相保也”。

The line statement says, "A man goes on a campaign and does not return." Yu Fan explains: The first line was already not proper, and the nine in the third line changes to Zhen, which represents a journey and a man. The hexagram contains the element of returning; the yang of Kan dies within Kun, so the image of Kan disappears, hence "a man goes on a campaign and does not return." The line statement says, "A woman is pregnant but does not give birth, which is ominous." Yu Fan explains: "Pregnant" means carrying a child, "giving birth" means nurturing; Xun represents a woman, Li represents pregnancy. The nine in the third line changes to Kun, so the image of Li is destroyed and the position is lost, hence "a woman is pregnant but does not give birth, which is ominous." The line statement says, "It is advantageous to guard against bandits." Yu Fan explains: "Guard" means to resist; Kun represents use, Xun represents height, Gen represents a mountain, Li represents spears and armor, and Kan represents invading bandits. Defending from above downward, when the nine in the third line changes, Kun becomes harmonious, and the image of Kan disappears, hence "it is advantageous to guard against bandits, and they can be harmonious and protect each other" — "protect" here means great. The small image statement says, "A man goes on a campaign and does not return, because he leaves his group." Yu Fan explains: The third line of Kun is called "Chou," which means kindred; three form a group, hence "leaving his own kind." The small image statement says, "A woman is pregnant but does not give birth, which is losing the way." Yu Fan explains: When the nine in the third line changes, the image of Li is destroyed, and the yang is lost within Kun, hence "losing the right way." The small image statement says, "It is advantageous to guard against bandits, because they are harmonious and protect each other." Yu Fan explains: When the nine in the third line changes, Kun becomes harmonious, and the image of Kan disappears, hence "being harmonious and protecting each other."

六四：鴻漸于木，或得其桷，無咎。虞翻曰：巽為木。桷，椽也。方者謂之桷。巽為交，為長木，艮為小木，坎為脊，離為麗。小木麗長木，巽繩束之，象脊之形，椽桷象也，故“或得其桷”。得位順五，故“無咎”。四已承五，又顧得三，故“或得其桷”也矣。《象》曰：或得其桷，順以巽也。虞翻曰：坤為順，以巽順五。案：四居巽，木爻，陰位正直，桷之象也。自二至五，體有離坎。離為飛鳥而居坎水，鴻之象也。鴻隨陽鳥，喻女從夫。卦明漸義，爻皆稱焉。

The line statement for the fourth line says: "The wild goose gradually approaches the wood, perhaps finding a beam, without blame." Yu Fan explains: Wind represents wood; "beam" refers to a rafter, and a square rafter is called a beam. Wind represents crossing and long wood, while Mountain represents small wood, Water represents the ridge, and Fire represents attachment; small wood attached to long wood, bound with Wind ropes, forming the shape of a roof ridge, which is exactly the image of a rafter. Therefore, it is said "perhaps finding a straight rafter." The fourth line is in a proper position and follows the fifth line, so "without blame." It has already obeyed the fifth line and also looks back to receive the assistance of the third line, hence "perhaps finding a beam." The Small Image Commentary says "perhaps finding a beam, following with Flexibility." Yu Fan explains: Earth represents following, and the fourth line, with the virtue of Flexibility, follows the fifth line. Li Dingzuo comments: The fourth line is in the body of Wind, which is a wood line, occupying a yin position yet upright and straight, exactly the image of a rafter. From the second line to the fifth line, the hexagram contains Fire and Water. Fire represents flying birds, located within Water, which is exactly the image of a wild goose. The wild goose is a bird that follows the sun, used to symbolize a woman following her husband. This hexagram explains the meaning of gradual progress, and each line is referred to as a wild goose.

九五：鴻漸于陵，婦三歲不孕，虞翻曰：陵，丘。婦，謂四也，三動受上時，而四體半艮山，故稱“陵”。巽為婦，離為孕，坎為歲，三動離壞，故“婦三歲不孕”。終莫之勝，吉。虞翻曰：莫，無。勝，陵也。得正居中，故“莫之勝，吉”。上終變之三，成既濟定。坎為心，故《象》曰“得所願也”。《象》曰：終莫之勝吉，得所願也。虞翻曰：上之三，既濟定，故“得所願也”。

The line statement for the fifth line says: "The wild goose gradually approaches the hill, the woman is unable to conceive for three years." Yu Fan explains: "Hill" refers to a hill, and "woman" refers to the fourth line. When the third line moves and accepts the top line, the fourth line forms half of the mountain (Gen) symbol, so it is called "hill." The trigram Xun represents a woman, Li represents pregnancy, and Kan represents years. When the third line moves and the Li image is destroyed, it is said "the woman is unable to conceive for three years." The line statement also says "in the end, no one can overcome it, which is auspicious." Yu Fan explains: "No" means none, and "overcome" means to bully; since the fifth line is in the correct position and in the center, it is said "in the end, no one can bully it, which is auspicious." The top line finally moves down to the third position, forming the completed image of Ji Ji; Kan represents the heart, so the Small Image Commentary says "he has achieved his wish." The Small Image Commentary says "in the end, no one can overcome it, which is auspicious, he has achieved his wish." Yu Fan explains: when the top line moves down to the third position, forming the completed image of Ji Ji, it is said "he has achieved his wish."

上九：鴻漸于陸，虞翻曰：陸，謂三也。三坎為平，變而成坤，故稱“陸”也。其羽可用為儀，吉。虞翻曰：謂三變受成既濟，與《家人·彖》同義。上之三得正，離為鳥。故“其羽可用為儀，吉”。三動失位，坤為亂，乾四止坤，《象》曰“不可亂”，《彖》曰“進以正邦”，為此爻發也。三已得位，又變受上權也。孔子曰：可與適道，未可與權，宜可怪焉。

The statement for the top line says: "The wild goose progresses on the land." Yu Fan explains: "Land" refers to the third line; the third line's坎 represents flat land, and when it changes, it becomes坤, hence it is called "land." The line statement also says, "Its feathers can be used for ornamentation, which is auspicious." Yu Fan explains: this refers to the third line changing to form the situation of the completed journey, which is the same meaning as the Commentary on the Judgment of the Family卦. The top line moves down to the third position and becomes correct, and离 represents a bird, so it says "its feathers can be used for ornamentation, which is auspicious." When the third line changes, it loses its position;坤 represents disorder, and the fourth line of乾 restrains坤. The Small Image Commentary's statement "not to be disorderly" and the Commentary on the Judgment's statement "advancing in correctness to govern the state" are both referring to this line. The third line has already attained its position and changes to accept the top line, which is a matter of flexible adaptation. Confucius said, "He can be guided toward the Dao, but not toward flexible adaptation." The flexible adaptation here is indeed remarkable.

《象》曰：其羽可用為儀吉，不可亂也。虞翻曰：坤為亂，上來正坤。六爻得位，成既濟定，故“不可亂也”。干寶曰：處漸高位，斷漸之進。順艮之言，謹巽之全，履坎之通，據離之耀。婦德既終，母教又明。有德而可受，有儀而可象。故曰“其羽可以為儀，不可亂也。”

The Small Image Commentary says, "Its feathers can be used as a standard for auspiciousness, and they cannot be confused." Yu Fan explains:坤 represents disorder, and the top line comes down to correct坤; each of the six lines is in its proper position, forming the completed state of the Ji Ji hexagram, hence it is said "there is no confusion." Gan Bao explains: the top line is at the highest position of the Jie hexagram, setting the boundary for gradual progress; following the warning of Gen (mountain) to stop, carefully adhering to Xun's compliance, fulfilling Kan's passage through danger, relying on Li's brightness. The virtue of a wife has been completed, and the teaching of a mother is clearly evident; having virtue can be accepted by others, having propriety can be emulated by others, hence it is said "its feathers can be used as a standard, and they cannot be confused."

《序卦》曰：進必有所歸，故受之以歸妹。崔覲曰：鴻漸于磐，飲食衎衎。言六比三，女漸歸夫之象也。故云“進必有所歸”也。（兌下震上）。歸妹：虞翻曰：歸，嫁也。兌為妹。泰三之四，坎月離日，俱歸妹象。陰陽之義配日月，則天地交而萬物通。故以嫁娶也。征凶，虞翻曰：謂四也。震為征。三之四，不當位，故“征凶”也。無攸利。虞翻曰：謂三也。四之三，失正無應，以柔乘剛，故“無攸利”也。

The "Xugua Zhuan" says: "When one advances, there must be a place to return to, hence it is followed by the hexagram of Marriage." Cui Jin explains: The second line of the "Zhan" hexagram says "The wild goose gradually approaches the stone, eating in comfort," which describes the second line being closely related to the third line, symbolizing a woman gradually marrying her husband. Therefore, it is said, "Advancing must have a place to return to." The hexagram of Marriage has the trigram Dui (Lake) below and Zhen (Thunder) above. Yu Fan explains: "Return" refers to marriage, with Dui representing a young woman (the sister). The hexagram of Marriage is formed by the third line of the Tai hexagram moving up to the fourth position. Kan (Water) represents the moon, and Li (Fire) represents the sun, both of which embody the imagery of Marriage. The principles of yin and yang correspond with the sun and moon, thus the heavens and earth interact and all things become connected, which is why it is used to explain marriage. The hexagram statement says "A journey is dangerous." Yu Fan explains: This refers to the fourth line; Zhen represents a journey, and the third line moving up to the fourth position is in an improper position, hence "A journey is dangerous." The hexagram statement says "There is no benefit." Yu Fan explains: This refers to the third line; the fourth line moving down to the third position is out of the correct position and has no corresponding line, and also a yin line is riding over a yang line, hence "There is no benefit."

《彖》曰：歸妹，天地之大義也。虞翻曰：乾天坤地。三之四，天地交。以離日坎月戰陰陽，陰陽之義配日月，則萬物興，故“天地之大義”。乾主壬，坤主癸。日月會北。震為玄黃，天地之雜。震東兌西，離南坎北。六十四卦，此象最備四進正卦，故“天地之大義也”。

The Commentary on the Judgment says, "The hexagram of the Maiden's Return represents the great principle of heaven and earth." Yu Fan explained according to the method of Najia: Qian represents heaven, Kun represents earth; the third line moves up to the fourth position, and heaven and earth communicate. Using Li for the sun and Kan for the moon, yin and yang combine, and the principle of yin and yang matches the sun and moon, thus enabling all things to flourish. Therefore, it is said, "This is the great principle of heaven and earth." According to the method of Najia, Qian takes Ren, and Kun takes Gui; the sun and moon meet in the north. Zhen represents the colors of dark yellow and light yellow, which are the mixed colors of heaven and earth. Zhen is in the east, Dui in the west, Li in the south, and Kan in the north. Among the sixty-four hexagrams, this hexagram most completely represents the image of the four cardinal directions, hence it is said, "This represents the great principle of heaven and earth."

天地不交而萬物不興。虞翻曰：乾三之坤四。震為興。天地以離坎交陰陽，故“天地不交則萬物不興”矣。王肅曰：男女交而後人民蕃，天地交然後萬物興，故歸妹以及天地交之義也。歸妹，人之終始也。虞翻曰：人始生乾，而終於坤，故“人之終始”，《雜卦》曰：歸妹，女之終，謂陰終坤癸，則乾始震庚也。干寶曰：歸妹者，衰落之女也。父既沒矣，兄主其禮，子續父業，人道所以相終始也。

The Commentary on the Judgment says, "When heaven and earth do not interact, all things cannot flourish." Yu Fan explains that the third line of the Qian trigram ascends to the fourth position of the Kun trigram, and Zhen represents the emergence; heaven and earth use Li and Kan to harmonize yin and yang, hence it is said, "When heaven and earth do not interact, all things cannot flourish." Wang Su explains that after the union of male and female, human population proliferates; similarly, when heaven and earth interact, all things flourish. Therefore, the meaning of Gui Mei can be extended to the principle of the interaction between heaven and earth. The Commentary on the Judgment says, "Gui Mei signifies the beginning and end of human beings." Yu Fan, following the method of Najia, explains that human life begins with Qian and ends with Kun, hence it is said, "the beginning and end of human beings." The Miscellaneous Commentary says, "Gui Mei signifies the end of a woman," meaning that yin ends at the癸 (Gui) included in Kun. Therefore, Qian begins at the庚 (Geng) included in Zhen. Gan Bao explains that Gui Mei refers to a woman in a declining family; when the father is dead, the elder brother arranges her marriage, and the son inherits the father's business, thus the human relationships continue from beginning to end.

說以動，所歸妹也。虞翻曰：說，兌。動，震也。謂震嫁兌所歸必妹也。征凶，位不當也。崔覲曰：中國皆爻失位，以象歸妹非正嫡，故“征凶”也。無攸利，柔乘剛也。王肅曰：以征則有不正之凶，以處則有乘剛之逆也，故“無所利”矣。

The Commentary on the Judgment says, "It is joyful through movement, which indicates a marriage to a younger sister." Yu Fan explains: "Joy" refers to the trigram Dui (Lake), and "movement" refers to Zhen (Thunder); this means that the male trigram Zhen marries the female trigram Dui, and the one being married off is certainly a young maiden. The Commentary on the Judgment says, "Going forward brings danger, because the position is inappropriate." Cui Jin explains: all the lines in the hexagram have lost their proper positions, symbolizing that the marriage is not to the main wife, hence "going forward brings danger." The Commentary on the Judgment says, "There is no benefit, because the soft is overpowering the strong." Wang Su explains: going out leads to improper danger, and staying in place involves the soft overpowering the strong, which is contrary, hence "there is no benefit."

《象》曰：澤上有雷，歸妹。干寶曰：雷薄於澤，八月九月將藏之時也。君子象之，故不敢恃當今之虞，而慮將來禍也。君子以永終知敝。虞翻曰：君子，謂乾也。坤為永終，為敝。乾為知。三之四，為永終；四之三，兌為毀折，故“以永終知敝”。崔覲曰：歸妹，從之始終也。始則征凶，終則無攸利，故“君子以永終知敝”為戒者也。

The Great Image Commentary says, "There is thunder above the marsh, which is the image of returning to marriage." Ganbao explains: Thunder approaching the surface of the marsh signifies the time of August and September when yang energy is about to retreat; thus, the gentleman takes this as a model, not daring to rely on present ease, but considering future dangers. The Great Image Commentary then says, "The gentleman thus knows the end and understands the decay." Yu Fan explains: "The gentleman" refers to Qian; Kun represents enduring to the end and decay, while Qian represents knowing. The third line moving up to the fourth position is "enduring to the end"; the fourth line moving down to the third position, Dui represents destruction, so it is said, "making marriage last until the end and foreseeing its decay." Cui Jin explains: the entire process of returning to marriage is like this: beginning with "dangerous to proceed," ending with "no benefit," so the Great Image Commentary uses "the gentleman thus knows the end and understands the decay" as a warning.

初九：歸妹以娣，跛而履，征吉。虞翻曰：震為兄，故“嫁妹”。謂三也。初在三下，動而應四，故稱“娣”。履，禮也。初九應變成坎，坎為曳，故“跛而履”。應在震，為徵。初為娣。變為陰，故“征吉”也。《象》曰：歸妹以娣，以恆也。跛而履，吉相承也。虞翻曰：陽得正，故“以恆”。恆動初承二，故“吉相承也”。

The first line statement says: "Returning to marry as a younger sister, with a limp but still walking, going forward is auspicious." Yu Fan explains: Zhen represents an elder brother, so it is said "marrying a younger sister," where "sister" refers to line six three. Line one nine is below line six three, and when it changes, it corresponds with nine four, so it is called "younger sister," meaning the accompanying younger sister. "Walking" refers to propriety; line one nine's responding line changes into Kan, which represents dragging, so it is said "even with a limp one can perform propriety." The corresponding trigram is Zhen, which represents traveling; line one nine as a younger sister changes into yin, so "going forward is auspicious." The Small Image Commentary says, "returning to marry as a younger sister, with constancy. Limping while walking, auspicious succession." Yu Fan explains: a yang line attains the correct position, so it is said "there is constancy"; the first line of the Hexagram of Constancy is above nine two, so "auspiciousness lies in mutual succession between above and below."

九二：眇而視，利幽人之貞。虞翻曰：視，應五也。震上兌下，離正，故“眇而視”。幽人，謂二。初動，二在坎中，故稱“幽人”。變得正，震喜兌說，故“利幽人之貞”。與履二同義也。《象》曰：利幽人之貞，未變常也。虞翻曰：常，恆也。乘初未之五，故“未變常也”。

The line statement for line two (nine two) says: "With one eye, vision is limited; it is advantageous for the person in seclusion to maintain constancy." Yu Fan explains: "Vision" refers to its correspondence with six five above; zhen is above and dui is below, li (fire) representing the eye is not properly aligned, hence "with one eye." "The person in seclusion" refers to nine two; when the first line moves, nine two is in the middle of kan (water), kan representing seclusion, hence "the person in seclusion"; when it moves and becomes correct, zhen represents joy and dui represents joy, hence "it is advantageous for the person in seclusion to maintain constancy" — this is the same meaning as the line two of the卦 of steps. The Small Image Commentary says, "It is advantageous for the person in seclusion to maintain constancy, because the situation has not changed." Yu Fan explains: "Constant" means enduring; nine two is above the first line but has not yet moved up to the fifth position, hence "the situation has not changed."

六三：歸妹以須，反歸以娣。虞翻曰：須，需也。初至五，體需象，故“歸妹以須”。娣，謂初也。震為反，反馬歸也。三失位，四反得正。兌進在四，見初進之，初在兌後，故“反歸以娣”。《象》曰：歸妹以須，位未當也。虞翻曰：三未變之陽，故“位未當”。

The line statement for the third line says: "The marriage of a younger sister requires waiting, and she returns as a younger sister." Yu Fan explains: "Wait" means to wait; from the first line to the fifth line, the structure of the hexagram resembles the hexagram of Need, so it is said "marrying a younger sister requires waiting." "Younger sister" refers to the first line; Zhen represents returning, which corresponds to the ancient custom of "returning the horse" — after a woman marries, her husband returns the horse she rode after three months. The third line is out of position, but when the fourth line returns, it becomes correct; Dui (the trigram of Joy) is the female, advancing to the fourth position, it sees the first line and follows it, and since the first line is after Dui, it is said "returning to marry as a younger sister." The Small Image Commentary says "marrying a younger sister requires waiting, because the position is not appropriate." Yu Fan explains: the third line has not yet become a yang line, so "the position is not appropriate."

九四：歸妹愆期，遲歸有時。虞翻曰：愆，過也。謂二變，三動之正，體大過象。坎月離日，為期三變。日月不見。故“愆期”。坎為曳，震為行，行曳，故“遲”也。歸謂反三。震春兌秋，坎冬離夏，四時體正，故“歸有時”也。《象》曰：愆期之志，有待而行也。虞翻曰：待男行矣。

The fourth line statement says: "The marriage is delayed, but eventually it will come." Yu Fan explains: "Qián" means to miss or be late; when nine two changes and nine three moves, each attains its proper position, forming the image of Great Excess.坎 represents the moon, 离 represents the sun, used to determine the wedding date; when the third line changes, the images of sun and moon disappear, hence "the wedding date is missed."坎 represents dragging, 震 represents movement, movement with dragging, hence "delay." "Returning" refers to returning to the third position; 震 represents spring, 兑 represents autumn, 坎 represents winter, 离 represents summer, the four seasons each take their proper place, hence "delaying the marriage will eventually have its time." The Small Image Commentary says, "The intention of the missed date awaits its time." Yu Fan explains: it is waiting for the groom to come and take her before she moves.

六五：帝乙歸妹，其君之袂，不如其娣之袂良。虞翻曰：三四已正。震為帝，坤為乙，故曰“帝乙”。泰乾為良，為君。乾在下，為小君，則妹也。袂，口袂之飾也。兌為口，乾為衣，故稱“袂”。謂三失位無應。娣袂，謂二得中應五，三動成乾，為良，故“其君之袂，不如其娣之袂良”。故《象》曰：“以貴行也”矣。

The line statement for the fifth line says: "The Emperor Yi marries his younger sister, the sleeves of his wife are not as good as those of her younger sister." Yu Fan explained using the Najia stem assignment: the third and fourth lines have already attained the correct position; Zhen represents the Emperor, and Kun contains Yi, so it is called "Emperor Yi." In the Tai hexagram, Qian represents goodness and the ruler; Qian in the lower trigram is the small ruler, which refers to the sister being married. "Mee" is the decoration on the sleeve; Dui represents the mouth, and Qian represents clothing, so it is called "mee." This indicates that the sixth line is out of position and has no corresponding line; as for "the younger sister's sleeve," it refers to the ninth line in the second position attaining the middle and corresponding with the fifth line, and the ninth line in the third position changing into Qian and becoming goodness, so it is said "the sleeves of the main wife are not as good as those of the younger sister who accompanies the marriage." Therefore, the Small Image Commentary says "by virtue of nobility."

月幾望，吉。虞翻曰：幾，其也。坎月離日，兌西震東，日月象對，對曰“幾望”。二之五，四復三，得正，故“吉”也。與小畜、中孚月幾望同義也。《象》曰：帝乙歸妹，不如其娣之袂良也。虞翻曰：三四復正，乾為良。其位在中，以貴行也。虞翻曰：三四復，二之五，成既濟。五貴，故“以貴行也”。

The line statement also says, "The moon is nearly full, which is auspicious." Yu Fan explains: "Ji" means approaching; Kan represents the moon, Li represents the sun, Dui is in the west, and Zhen is in the east. The image of the sun and moon facing each other is called "ji wang," meaning the moon is nearly full. Nine in the Second moves up to the fifth position, and Nine in the Fourth returns to the third position, each attaining the correct position, hence it is auspicious — this meaning is the same as "the moon is nearly full" mentioned in the Small Hexagram of Xiao Xu and Zhong Fu. The Small Image Commentary says, "The Emperor Yi marries his younger sister, but her sister's sleeve is better." Yu Fan explains: the third and fourth lines return to their proper positions, and Qian represents excellence. The Small Image Commentary also says, "Its position is in the center, so it can proceed with dignity." Yu Fan explains: the third and fourth lines return to their proper positions, and Nine in the Second moves up to the fifth position to form Ji Ji. The fifth position is the exalted position, so it is said, "proceeding with dignity as a noble bride."

上六：女承筐無實，虞翻曰：女謂應三，兌三。逢下受上稱承。震為筐。以陰應陰，三四復位，坤為虛，故“無實”。《象》曰：“承虛筐也”。士刲羊無血，無攸利。虞翻曰：刲，刺也。震為士，兌為羊，離為刀，故“士刲羊”。三四復位成泰，坎象不見，故“無血”。三柔乘剛，故“無攸利”也。《象》曰：上六無實，承虛筐也。虞翻曰：泰坤為虛，故“承虛筐也”。

The line statement for the top sixth line says: "A woman carries a basket but it is empty." Yu Fan explains: "The 'woman' refers to the corresponding sixth line three, which is the third line of the Dui trigram. To receive something from above is called 'carrying.' Zhen represents a bamboo basket; the top sixth line, being yin, corresponds to the yin line three. Lines three and four return to their original positions, and Kun represents emptiness, so it is said 'the basket is empty.' The Small Image Commentary therefore says 'carrying an empty basket.' The line statement also says 'a man cuts a sheep without blood, and there is no benefit.' Yu Fan explains: 'Cutting' means to stab; Zhen represents a man, Dui represents a sheep, and Li represents a knife, so it is said 'a man slaughters a sheep.' Lines three and four return to their original positions to form the Tai trigram, and the Kan image disappears, so it is said 'there is no blood.' Line three, being yin, oversteps the yang, so it is said 'there is no benefit.' The Small Image Commentary says 'the top sixth line is empty, carrying an empty basket.' Yu Fan explains: the Kun in the Tai trigram is empty, so it is said 'carrying an empty basket.'