Dui Trigram (Lake)

《序卦》曰：入而後說之，故受之以兌。兌者，說也。崔覲曰：巽以申命行事，入於刑者也。入刑而後說之，所謂人忘其勞死也。（兌下兌上）。兌：亨，利貞。虞翻曰：大壯五之三也。剛中而柔外，二失正，動應五承三，故“亨利貞”也。《彖》曰：兌，說也。虞翻曰：兌口，故說也。

The "Sequence of Hexagrams" says: "After entering something, people become joyful, so after the Hexagram of Wind comes the Hexagram of Joy." Cui Jin explains that the Hexagram of Wind deals with announcing decrees and carrying out affairs, which is putting people under laws and punishments; after putting them under the law, making them joyful and convinced is what the "Commentary on the Judgment" refers to as the people forgetting their labor and their fear of death. The Hexagram of Joy has both upper and lower parts as Joy, and its Hexagram Statement says: "It is smooth, favorable to maintain the correct course." Yu Fan explains using the concept of changing hexagrams: the Hexagram of Joy comes from the fifth line of the Hexagram of Great Strength moving down to the third line; a strong line is in the center while a flexible line is outside; the line nine in the second position loses its proper place, but after changing, it both corresponds to the line nine in the fifth position and follows the line six in the third position, so it says "smooth, favorable to maintain the correct course." The "Commentary on the Judgment" says "兑, say," and Yu Fan points out that兑 represents the mouth, using words to bring joy, hence it is joy.

剛中而柔外，說以利貞，虞翻曰：剛中謂二五，柔外謂三上也。二、三、四利之正，故“說以利貞”也。是以順乎天而應乎人。虞翻曰：大壯乾為天，謂五也。人謂三矣。二變順五承三，故“順乎天應乎人”。坤為順也。

The Commentary on the Judgment says, "Strong and central yet yielding on the outside, joy arises from benefiting the correct path." Yu Fan explains: "Strong and central" refers to the Nine in the Second and the Nine in the Fifth, while "yielding on the outside" refers to the Six in the Third and the Six at the Top. The Second, Third, and Fourth lines are all favorable for transformation into the correct, so it is said, "Joyful and beneficial for maintaining the correct path." The Commentary on the Judgment then says, "Thus, following the way of Heaven and responding to human hearts." Yu Fan says: in the Great Strength hexagram, Qian (Heaven) refers to the Nine in the Fifth, which represents Heaven; "human" refers to the Six in the Third. When the Nine in the Second changes, it conforms to the Nine in the Fifth and connects with the Six in the Third, so it is said, "Above following the way of Heaven and below responding to human hearts"; after the change, there is Kun (Earth), whose virtue is precisely yielding and compliant.

說以先民，民忘其勞；虞翻曰：謂二、四已變成屯。坎為勞，震喜，兌說，坤為民，坎為心，民心喜說，有順比象，故“忘其勞”也。說以犯難，民忘其死，虞翻曰：體屯，故“難”也。三至上，體大過死。變成屯，民說無疆。故“民忘其死”。坎心為忘，或以坤為死也。

The Commentary on the Judgment says, "Through joy, the people forget their toil." Yu Fan explains: This refers to the second and fourth lines having changed to form the hexagram Zun. Kan represents toil, Zhen represents joy, Dui represents joy, and Kun represents the people. Kan also represents the heart, so the people's hearts are joyful and pleased, and the hexagram shows the image of obedience and close association, hence "forgetting their toil." The Commentary on the Judgment also says, "Through joy, the people forget death." Yu Fan says: The hexagram forms Zun, and Zun signifies difficulty, so it is called "difficulty." From the third line to the top line, the image is Da Guo, which has the meaning of death. After transforming into Zun, the people's joy is boundless, hence "forgetting death." Kan represents the heart, so there is the meaning of forgetting; another interpretation takes Kun as death.

說之大民勸矣哉。虞翻曰：體比順象，故勞而不怨。震為喜笑，故人勸也。《象》曰：麗澤，兌，君子以朋友講習。虞翻曰：君子，大壯乾也。陽息見兌，學以聚之，問以辯之。兌二陽同類為朋，伏艮為友，坎為習，震為講，兌兩口對，故“朋友講習”也。

The Commentary on the Judgment concludes by praising: "The way of joy is so great, thus the people encourage each other." Yu Fan explains: the hexagram contains the image of the hexagram of "Following," which signifies obedience, so the people though laborious do not resent; Zhen represents joy and laughter, so everyone is inspired. The Great Image says: "Two lakes connected and moistening each other, this is Dui." The gentleman thus understands the need to study and discuss with friends. Yu Fan says: "The gentleman" refers to the Qian in the hexagram of Zhan; the yang energy grows and manifests as Dui, which corresponds to the Wenyan of Qian, which says "learning gathers, questioning distinguishes." Dui has two yang lines that are similar and gather, hence "friend"; its hidden hexagram is Gen, hence "friendship"; Kan represents familiarity, Zhen represents discussion, and Dui is also two mouths facing each other, hence "friends discussing."

初九：和兌，吉。虞翻曰：得位，四變應已，故“和兌，吉”矣。《象》曰：和兌之吉，行未疑也。虞翻曰：四變應初，震為行，坎為疑，故“行未疑”。九三：孚兌，吉，悔亡。虞翻曰：孚謂五也。四已變，五在坎中，稱孚。二動得位，應之，故“孚兌，吉，悔亡”矣。《象》曰：孚兌之吉，信志也。虞翻曰：二變應五，謂四已變，坎為志，故“信志也”。

The line statement for the first line (Initial Nine) says: "Harmonious joy, auspicious." Yu Fan explains: The first line occupies a yang position, and the fourth line changes to correspond with it, so it is said "with a harmonious and agreeable heart, joy arises, which is auspicious." The Small Image Commentary says "the auspiciousness of harmonious joy comes from the absence of doubt." Yu Fan explains: The fourth line changes to correspond with the first line, and the trigram Zhen (Thunder) represents movement, while Kan (Water) represents doubt, so the movement is still without doubt. The next passage in this text reads "Nine Three: Trustful joy, auspicious, regret disappears," but the annotations refer to the second line (Nine Two) instead (the current transmission reads the second line as the line statement). Yu Fan says: "Trust" refers to the fifth line; since the fourth line has already changed, the fifth line is in the trigram Kan, which represents trust, hence the term "trust." The second line, when it moves, attains the correct position and corresponds with the fifth line, so it is said "with trustful joy, auspicious, regret disappears." The Small Image Commentary says "the auspiciousness of trustful joy comes from sincere intent." Yu Fan points out: the second line changes to correspond with the fifth line, and since the fourth line has already changed, Kan represents the mind and will, so it is said "with trustful sincerity, the will is firm."

六三：來兌，凶。虞翻曰：從大壯來，失位，故“來兌，凶”矣。《象》曰：來兌之凶，位不當也。案：以陰居陽，故位不當。諂邪求悅，所以必凶。九四：商兌未寧，介疾有喜。虞翻曰：巽為近利市三倍，故稱“商兌”。變之坎，水性流。震為行。謂二已變，體比象，故“未寧”與比“不寧方來”同義也。坎為疾，故“介疾”。得位承五，故“有喜”。

The line statement for the sixth line (sixth line) says: "Coming to悦 (pleasure), ominous." Yu Fan explains that the sixth line comes from the卦 of ZHUANG, and it is in an improper position, hence "coming to seek pleasure, ominous." The Small Image Commentary says, "The ominousness of coming to悦 is due to the improper position." Li Dingzuo adds: the sixth line is a yin line in a yang position, hence improper position; using flattery and deceit to seek favor will certainly lead to misfortune. The line statement for the fourth line says: "Trading in悦, not yet at peace, illness is in the way but there is joy." Yu Fan explains that the Book of Changes mentions XUN as "near profit threefold," which has the image of merchants, hence "trading in悦," meaning repeatedly discussing and calculating; the fourth line changes into KAN, which is water, flowing and not staying, and ZHEN is movement, plus the second line has already changed to form the image of BI, hence "not yet at peace," which is similar to the meaning in the BI卦 of "not yet at peace, but coming." KAN represents illness, hence "illness is in the way," meaning being hindered by illness; the fourth line is in a proper position and above the fifth line, hence "there is joy."

《象》曰：九四之喜，有慶也。虞翻曰：陽為慶，謂五也。九五：孚于剝，有厲。虞翻曰：孚，謂五也。二四變，體剝象故“孚于剝”。在坎未光，“有厲”也。《象》曰：孚于剝，位正當也。案：以陽居尊位，應二比四，孚剝有成，“位不正當也”。

The Small Image Commentary says, "The joy of nine four brings celebration." Yu Fan explains: a yang line represents good fortune and blessing, here referring to nine five. The line statement of nine five says, "Trust in the situation of decline, there is danger." Yu Fan says: "Trust" refers to nine five itself; when the second and fourth lines change, the structure of the hexagram reveals the image of decline, so it is said "to trust in the declining yin." Nine five is located within the kan trigram, its path has not yet been fully realized, hence there is danger. The Small Image Commentary says, "Trust in the situation of decline, the position is appropriate." Li Dingzuo's commentary says: nine five, with a yang line in the exalted position, responds to nine two below and is adjacent to six at the top above, applies trust to the declining yin and achieves success; but in terms of trusting the yin, it is actually inappropriate.

上六：引兌。虞翻曰：無應乘陽。動而之巽，為繩。艮為手。應在三，三未之正。故“引兌”也。《象》曰：上六引兌，未光也。虞翻曰：二四已變而體屯，上三未為離，故“未光也”。

The statement for the top line says: "It leads to joy." Yu Fan explains: The top line has no proper correspondence and is overpowering the yang line. When it moves, it becomes Xun (wind), and Xun represents a rope, while Gen (mountain) represents a hand. A hand holding a rope is the image of leading. The top line corresponds to the third line, but the third line has not yet changed to become correct, so it is said "it leads others to seek joy." The Small Image Commentary says "the top line leads to joy, but it is not yet bright." Yu Fan explains: The second and fourth lines have already changed, and the hexagram has become Tun (difficulty at the beginning). The top line and the third line have not yet formed the Li (fire) structure, and Li represents brightness. Since the Li image has not been formed, it is said "it is not yet bright."

《序卦》曰：說而後散之，故受之以渙。渙者，離也。崔覲曰：人說，忘其勞死，而後可散之以徵役，離之以家邦，故曰“說而後散之，故受之渙。渙者，離也”。（坎下巽上）。渙：亨。虞翻曰：否四之二成坎巽，天地交，故“亨”也。

The "Xugua Zhuan" says: "After people are made happy, then they can be dispersed, hence the卦 after Dui (Lake) is Huan (Dispersal). Huan means dispersion." Cui Jin explains: When the people are pleased, they forget their toil and death, then they can be assigned military campaigns and labor services to send them away from their homeland, hence "after joy comes dispersion, thus Huan follows. Huan means dispersion." The Huan hexagram has Kan (Water) below and Xun (Wind) above. The hexagram statement says "smooth." Yu Fan uses the change of hexagrams to explain: Huan is formed by the fourth line of the Po (Obstruction) hexagram moving down to the second line, forming the body of Kan and Xun. The heavenly and earthly energies thus communicate, hence it is smooth.

王假有廟，虞翻曰：乾為王。假，至也。否體觀。艮為宗廟；乾四之坤二。故“王假有廟，王乃在中也”。利涉大川，利貞。虞翻曰：坎為大川。渙，舟楫象。故“涉大川”。乘木有功，二失正，變應五，故利居貞也。

The Hexagram Statement says, "The king comes to the temple." Yu Fan explains: Qian represents the king, and "jià" is interpreted as "to arrive at." The hexagram of Qian contains the structure of Guan, with the upper Gèn representing the ancestral temple. The fourth line of Qian moves down to the second line of Kūn, thus saying "the king comes personally to the temple." The Commentary on the Judgment supports this by stating, "the king is in the center." The Hexagram Statement also says, "favorable for crossing great rivers, favorable for uprightness." Yu Fan says: Kan represents the great river; the hexagram of Huan has the upper Xùn as wood and the lower Kan as water, forming the image of a boat and oars, thus enabling crossing the great river. The Commentary on the Judgment says, "riding on wood brings merit." The second line loses its proper position and changes to correspond with the fifth line, thus being favorable for settling and uprightness.

《彖》曰：渙亨，剛來而不窮，柔得位乎外而上同。盧氏曰：此本否卦。乾之九四，來居坤中，剛來成坎，水流而不窮也。坤之六二，上升乾四，柔得位乎外，上承貴王，與上同也。王假有廟，王乃在中也。荀爽曰：謂陽來居二，在坤之中，為立廟。假，大也。言受命之王，居五大位，上體之中，上享天帝，下立宗廟也。

The Commentary on the Judgment says: "Huan is smooth, because the strong line comes without exhaustion, and the flexible line attains its proper position in the outer trigram and unites with the superior." Lu Shiyu explains: Huan originates from the change of the Pu hexagram. The nine in the fourth line of Qian comes down to occupy the position in the middle of Kun, forming Kan, which represents water, and the water flows continuously without exhaustion. The six in the second line of Kun ascends to the fourth line of Qian, the flexible line attains its proper position in the outer trigram, and unites with the superior ruler, sharing the same purpose. The Commentary on the Judgment also says, "The king goes to the temple, the king is in the center." Xun Shuang explains according to the idea of Yang lines rising and Yin lines descending: when a Yang line comes down to the second line, it is in the middle of the Kun trigram, which is establishing the ancestral temple. He interprets "ji" as "da," meaning the king who receives the mandate of heaven is in the great position of nine five, in the middle of the upper trigram, offering sacrifices to the heavenly deities above and establishing the ancestral temple below.

利涉大川，乘木有功也。虞翻曰：巽為木，坎為水，故“乘木有功也”。《象》曰：風行水上，渙。先王以享于帝，立廟。荀爽曰：謂受命之王，收集散民，上享天帝，下立宗廟也。陰上至四承五，為享帝。陽下至二，為立廟也。離日上為宗廟，而謂天帝宗廟之神所配食者。王者所奉，故繼於上。至於宗廟，其實在地。地者陰中之陽，有似廟中之神。

The Commentary on the Judgment says, "It is advantageous to cross great rivers, because riding on wood achieves success." Yu Fan explains: Xun represents wood, Kan represents water, and wood moves upon water, so riding on wood brings success. The Great Image says: "Wind moves across the surface of water, which is the meaning of涣 (Huan)." The ancients understood that the king should offer sacrifices to the heavenly deities and establish ancestral temples. Xun Shang explains: This refers to the king who receives the mandate of heaven, gathering the scattered people, offering sacrifices to the heavenly deities above, and establishing ancestral temples below. When a yin line ascends to the fourth line and supports the nine five, it represents offering sacrifices to the heavenly deities. When a yang line descends to the second line, it represents establishing ancestral temples. The sun is above, representing the ancestral temple, which refers to the deities enshrined alongside the heavenly deities. These are the deities honored by the king, hence they are supported in the upper position. As for the ancestral temple itself, it is built on the ground. The ground is yang within yin, just as the deities enshrined in the temple are yang within yin.

虞翻曰：否乾為先王。享，祭也。震為帝、為祭。艮為廟。四之二，殺坤大牲。故以享帝立廟。謂成既濟，有噬嗑食象故也。初六：用拯馬壯，吉。虞翻曰：坎為馬。初失正，動體大壯。得位。故“拯馬壯吉”，悔亡之矣。《象》曰：初六之吉，順也。虞翻曰：承二，故順也。

Yu Fan said: In the Qian hexagram of the "Not Yet" hexagram, Qian represents the former kings; "Xiang" is worship, Zhen represents the emperor and sacrifice, Gen represents the ancestral temple. The fourth line moves down to the second line, which is equivalent to slaughtering the great sacrificial animal represented by坤 to offer worship, thus it is worshipping the heavenly gods and establishing ancestral temples; this refers to the transformation of the hexagram into Ji Ji, which contains the image of Shih He, the act of eating. The line statement of the first line says: "Using a strong horse for rescue, it is auspicious." Yu Fan said: Kan represents a horse; the first line originally lost its proper position, but once it moves, it becomes the body of Da Zhuang and attains the proper position, so it says "using a strong horse for rescue, it is auspicious," and regret is also dispelled. The "Small Image Commentary" says "the auspiciousness of the first line is due to its compliance," Yu Fan points out that the first line is above the second line, so it is flexible and compliant.

九二：渙奔其機，悔亡。虞翻曰：震為奔，坎為棘，為矯輮。震為足。輮棘有足，艮肱據之，憑機之象也。渙宗廟中，故設機。二失位，變得正，故“渙奔其機，悔亡”也。《象》曰：渙奔其機，得願也。虞翻曰：動而得位，故“得願也”。

The line statement for the second line says: "When the dispersal occurs, he flees to the table, and regret disappears." Yu Fan explains that Zhen represents running, Kan represents thorny wood and bending, and Zhen also represents feet. To bend the thorny wood and place it on the feet, and then have the arm, represented by Gen, support it, this is the image of a table. The events described in the Hexagram of Dispersal take place in the ancestral temple, so tables are set up. Since the line Nine Two is out of its proper position, when it changes it becomes correct, hence it is said, "At the time of dispersal, he flees to the table, and regret disappears." The Small Image Commentary says, "When the dispersal occurs, he flees to the table, and his wish is fulfilled." Yu Fan points out that when Nine Two moves, it attains the correct position, hence his wish is fulfilled.

六三：渙其躬，無悔。荀爽曰：體中曰躬。謂渙三使承上，為志在外，故“無悔”。《象》曰：渙其躬，志在外也。王弼曰：渙之為義，內險而外安者也。散躬志外，不固所守，與剛合志。故得無咎。

The third line statement says: "The hexagram disperses its body, without regret." Xun Shuang explains: To be in the center of the hexagram is called "body"; this means dispersing the third line itself so that it can support the yang line above, with its mind directed outward, hence there is no regret. The Small Image Commentary says, "The hexagram disperses its body, meaning its mind is outward." Wang Bi explains from the rational meaning: The meaning of the hexagram of dispersal is that the inner trigram is a danger while the outer trigram is safe and smooth; the third line dispels its own private concerns and has its mind directed outward, not clinging to its current position, and harmonizes with the yang line, hence there is no fault.

六四：渙其群，元吉。虞翻曰：謂二已變成坤，坤三爻稱群，得位順五，故“元吉”也。渙有丘，匪夷所思。虞翻曰：位半艮山，故稱丘。匪，非也。夷謂震，四應在初，三變坎為思，故“匪夷所思”也。盧氏曰：自二居四，離其群侶，渙其群民得位承尊，故“元吉”也。互體有艮，艮為山丘。渙群雖則光大，有丘則非平易，故有匪夷之思也。

The line statement for the fourth line says: "Dispersing the group, great good fortune." Yu Fan explains: the second line has changed into the Earth hexagram, which contains three lines, hence it is called "group"; the fourth line is in the correct position and follows the fifth line, thus resulting in great good fortune. The line statement continues: "Dispersing with a hill, beyond ordinary thought." Yu Fan explains: the position of the fourth line is equivalent to half of the mountain (Gen), hence it is called "hill"; "匪" means "not," and "夷" refers to the levelness of the Thunder hexagram (Zhen). The fourth line corresponds to the first line, and when the third line changes into the Water hexagram (Kan), which represents thought, it is said "not something ordinary people can think of." Lu's interpretation is different: a yang line moves from the second line to the fourth line, leaving its kind, dispersing the gathered group, and being in the correct position to serve the superior, thus resulting in great good fortune. The inter-hexagram structure contains Gen, which represents a mountain or hill. Although the dispersing of the group is great, the hill obstructs, making the path uneven, hence requiring extraordinary thought.

《象》曰：渙其群元吉，光大也。虞翻曰：謂三已變成離，故四“光大也”。九五：渙汗其大號。《九家易》曰：謂五建二，為諸侯使下君國，故宣佈號令。百姓被澤，若汗之出身，不還反也。此本否卦。體乾為首，來下處二，成坎水，汗之象也；陽稱大，故曰“渙汗其大號”也。

The Small Image Commentary says, "Dispersing the group brings great good fortune, because it is bright and expansive." Yu Fan explains: the third line has changed to become Li (Fire), which represents brightness, so the virtue of the sixth line is bright and expansive. The line statement of the ninth line five says, "Dispersing sweat, issuing a great decree." The Nine Schools Commentary explains: this refers to the ninth line five establishing the second line as a feudal lord, sending him down to govern his territory, and thus issuing decrees. The people receive the favor, like sweat coming from the body, once released it is not recovered. The hexagram Hun comes from the hexagram Po. The upper trigram of Po is Qian (Heaven), which is the head, and it comes down to the second line to form Kan (Water), which is the image of sweat. A yang line is called great, so it is said, "Like issuing a great decree as sweat is released."

渙王居，無咎。荀爽曰：布其德教，王居其所，故“無咎”矣。《象》曰：王居無咎，正位也。虞翻曰：五為王。艮為居，正位居五，四陰順命。故“王居無咎，正位也”。上九：渙其血，去逖，出，無咎。虞翻曰：應在三。坎為血，為逖。逖，憂也。二變為觀，坎象不見。故“其血去逖，出，無咎。”《象》曰：渙其血，遠害也。虞翻曰：乾為遠，坤為害，體遁上，故“遠害”也。

The line statement continues, saying, "The king resides in peace, without blame." Xu Shuang explains: the king issues moral teachings and resides in peace, thus there is no fault. The Small Image Commentary says, "The king resides in peace without blame, because he is in the correct position." Yu Fan explains: the fifth line represents the king, and the trigram Gen represents residence; the king is in the correct position at nine five, with the six four and other yin lines obeying his command, hence "the king resides in peace without blame, because he is in the correct position." The line statement for the top nine says, "His blood is dispersed, he goes far away, he escapes, without blame." Yu Fan explains: the top nine corresponds to the six three, and Kan represents blood and distance, "distance" refers to fear; when nine two changes to complete the trigram Guan, the Kan image disappears, so it says "dispersing the blood injury, going far away from fear, escaping, without blame." The Small Image Commentary says, "His blood is dispersed, to avoid harm." Yu Fan points out: Qian represents distance, Kun represents harm, and the top nine is above the trigram Duan, thus it can avoid harm.

《序卦》曰：物不可以終離，故受之以節。崔覲曰：離散之道，不可終行，當以節止之。故言物不可以終離，受之以節。（兌下坎上）。節：亨，虞翻曰：泰三之五，天地交也。五當位以節，中正以通，故“節亨”也。苦節不可貞。虞翻曰：謂上也，應在三。三變成離，火炎上作，苦位在火上，故“苦節”。雖得位乘陽，故“不可貞”也。

The "Xugua Zhuan" says: "Things cannot remain scattered forever, so after the Huan hexagram comes the Jie hexagram." Cui Jin explains: The way of dispersion cannot continue indefinitely; it should be restrained by moderation, hence it says "things cannot remain scattered forever, hence comes Jie." The Jie hexagram has the Dui trigram below and the Kan trigram above, and its hexagram statement says "smooth." Yu Fan explains using the concept of changing hexagrams: Jie arises from the Tai hexagram with the third line moving up to the fifth line, indicating the mutual communication of heaven and earth energies; the nine in the fifth line is in the proper position and practices moderation, being in the center and upright, hence it is smooth, thus saying "Jie is smooth." The hexagram statement also says "a harsh moderation is not enduring." Yu Fan explains: this refers to the upper sixth line, which should be in the third line; the sixth line changes to Li, and the nature of fire rises upward, producing a bitter taste, while the upper sixth line is located above the fire, hence it is "harsh moderation," moderation reaching a bitter level. Although the upper sixth line occupies a yin position, it oversteps the yang line, hence it is not enduring.

《彖》曰：節亨，剛柔分而剛得中，盧氏曰：此本泰卦。分乾九三升坤五，分坤六五下處乾三，是“剛柔分而剛得中”也苦節不可貞，其道窮也。虞翻曰：位極於上，乘陽，故“窮”也。說以行險，虞翻曰：兌說，坎險，震為行，故“說以行險”也。當位以節，中正以通，虞翻曰：中正謂五。坎為通也。

The Commentary on the Judgment says: "The hexagram of Restraint is harmonious, because the yin and yang lines are divided and the yang line is in the center." Lu's interpretation states: The hexagram of Restraint originates from the hexagram of Great Passage, with the yang line from Qian rising to the fifth line of Kun, and the yin line from Kun descending to the third line of Qian. This is referred to as "the yin and yang lines each occupying their respective positions, and the yang line being in the center." The Commentary on the Judgment also says: "A severe restraint is not advisable, for its path is exhausted." Yu Fan explains: The sixth line at the top is at the extreme of the hexagram and is overpowering the yang line, thus its path is exhausted. The Commentary on the Judgment says: "Joy is used to proceed through danger." Yu Fan explains: The lower trigram is Dui, representing joy, and the upper trigram is Kan, representing danger. The trigram Zhen in the middle represents movement, so it is "joyful movement through danger." The Commentary on the Judgment says: "Being in proper position to restrain, being upright and correct to achieve communication." Yu Fan says: "Upright and correct" refers to the fifth line, and Kan represents communication.

天地節而四時成。虞翻曰：泰乾天，坤地；震春，兌秋。坎冬。三動，離為夏。故“天地節而四時成”也。節以制度，不傷財，不害民。虞翻曰：艮手稱制。坤數十，數度。坤又為害，為民，為財。二動體剝，剝為傷。三出復位，成既濟定，坤剝不見。故“節以制度，不傷財，不害民”。

The Commentary on the Judgment says, "Heaven and Earth regulate their measures and the four seasons are formed." Yu Fan explains: In the Qian hexagram, Heaven is represented by Qian and Earth by Kun; Zhen represents spring, Dui represents autumn, Kan represents winter, and when the third line moves, Li is formed, which represents summer. Thus, the image of the four seasons is complete, so it is said, "Heaven and Earth have measures and the four seasons are formed." The Commentary on the Judgment also says, "Regulation is based on measures, not damaging wealth, not harming the people." Yu Fan says: Gen represents the hand, hence it is called "regulation"; Kun's number is ten, hence it is called "measure"; Kun also represents harm, people, and wealth. When Nine in the Second moves, the hexagram becomes Bao, which signifies damage; but when the third line moves and returns to its original position, the hexagram becomes Ji Ji, and all six lines are settled, so the images of Kun and Bao disappear, hence it is said, "Regulation is based on measures, not damaging wealth, not harming the people."

《象》曰：澤上有水，節。侯果曰：澤上有水，以隄防為節。君子以制數度，議德行。虞翻曰：君子，泰乾也。艮止為制，坤為度，震為議，為行，乾為德，故“以制數度，議德行。”乾三之五，為“制數度”。坤五之乾，為“議德行”也。

The Great Image Commentary says: "Water on a marsh, this is the hexagram of Restraint." Hou Guo explains: water stored in a marsh relies on embankments to control it. The text then says, "The superior person regulates numbers and measures, and discusses virtue and conduct." Yu Fan says: "The superior person" refers to the Qian trigram in the hexagram Tai; Gen represents stopping, hence "regulation." The Kūn trigram represents measures and numbers, Zhen represents discussion and action, and Qian represents virtue. Therefore, it says "regulate numbers and measures, discuss virtue and conduct." The third line of Qian moves up to the fifth line, which is "regulate numbers and measures"; the fifth line of Kūn moves down into the Qian trigram, which is "discuss virtue and conduct."

初九：不出戶庭，無咎。虞翻曰：泰坤為戶，艮為庭，震為出；初得位應四，故“不出戶庭，無咎”矣。《象》曰：不出戶庭，知通塞也。虞翻曰：坎為通，二變坤土壅初為塞。崔覲曰：為節之始，有應所四。四為坎險，不通之象。以節崇塞，雖不通，可謂知通塞矣。戶庭，室庭也。慎密守節，故“不出”焉，而無咎也。案：初九應四。四互坎艮。艮為門闕。四居艮中，是為內戶，戶庭之象也。

The first line statement says: "Not going out of the door and courtyard, no blame." Yu Fan explains: In the Qian hexagram, the Earthly Branch represents the door, the Mountain represents the courtyard, and the Thunder represents going out. The first line occupies the correct position and corresponds with the sixth line in the fourth position, so it says "not going out of the door and courtyard, no blame." The Small Image Commentary says, "Not going out of the door and courtyard, knowing the passage and blockage." Yu Fan points out: The Water represents passage, and the second line changes to the Earth, which blocks the first line, thus representing blockage. Cui Jin explains from the meaning: The first line is at the beginning of restriction, with the sixth line in the fourth position corresponding to it. The sixth line belongs to the Water, which represents danger and is an image of blockage. Restricting oneself and being content with blockage, even though not passing through, can be said to understand the distinction between passage and blockage. "Door and courtyard" refers to the inner courtyard, being cautious and careful in maintaining the measure, so not going out and having no blame. Li Dingzuo's commentary says: The first line corresponds with the sixth line in the fourth position. The mutual structure of the sixth line is Water and Mountain. Mountain represents the gate, and the sixth line is in the middle of the Mountain structure, which is exactly the inner gate, the image of door and courtyard.

九二：不出門庭，凶。虞翻曰：變而之坤，艮為門庭。二失位不變，出門應五，則凶。故“言不出門庭，凶”矣。《象》曰：不出門庭凶，失時極也。虞翻曰：極，中也。未變之正，失時極矣。

The line statement for the second line says: "Not going out of the courtyard, calamity." Yu Fan explains that the second line changes into the Earth trigram, where the Mountain trigram represents the courtyard; the second line is out of its proper position but refuses to change, instead wanting to go out to respond to the fifth line, thus resulting in calamity, so the line statement says "Not going out of the courtyard, calamity." The Small Image Commentary says "Not going out of the courtyard, calamity, because the timing is lost." Yu Fan interprets "extreme" as the center, meaning that the second line did not change in time to become correct, thus missing the middle path of the timing.

六三：不節若，則嗟若，無咎。虞翻曰：三，節家君子也。失位，故節若。嗟，哀號聲。震為音聲，為出。三動得正，而體離坎，涕流出目，故“則嗟若”。得位乘二，故“無咎”也。《象》曰：不節之嗟，又誰咎也。王弼曰：若，辭也。以陰處陽，以柔乘剛，違節之道，以至哀嗟。自己所至，無所怨咎，故曰“又誰咎”矣。

The line statement for the third line says: "If one does not regulate, then one will lament, but there is no blame." Yu Fan explains: The third line is a gentleman in the hexagram of Regulation; it loses its proper position, hence the image of being unable to regulate. "Lament" refers to the sound of sorrow, with the trigram Zhen (Thunder) representing sound and movement; when the sixth line moves, it attains the correct position, and the hexagram contains both Li (Fire) and Kan (Water), indicating tears flowing from the eyes, hence "lamenting continuously." After the change, it attains its position and is supported by the ninth line in the second position, so there is no blame. The Small Image Commentary says, "Lamenting due to lack of regulation, who can blame?" Wang Bi explains: "If" is a particle; the sixth line, being a yin line in a yang position, uses a flexible line to dominate a strong line, thus violating the principle of regulation, leading to lamentation. This is self-inflicted, so one cannot blame others, hence "who can blame?"

六四：安節，亨。虞翻曰：二已變，艮止坤安。得正承五，有應於初，故“安節亨”。《象》曰：安節之亨，承上道也。《九家易》曰：言四得正奉五，上通於君，故曰“承上道也”。九五：甘節，吉。往有尚。虞翻曰：得正居中，坎為美，故“甘節吉”。往謂二。二失正，變往應五，故“往有尚”也。《象》曰：甘節之吉，居位中也。虞翻曰：艮為居，五為中，故“居位中也”。

The fourth line statement says: "Maintaining the proper measure, it is smooth." Yu Fan explains: Nine in the second has changed, and in the hexagram, Gen represents stopping and Kun represents peace; Six in the fourth is in the correct position and is above Nine in the fifth, and below it corresponds with Nine at the beginning. Therefore, it is said "maintaining the proper measure and being smooth." The Small Image Commentary says "the smoothness of maintaining the proper measure comes from following the superior path." The Nine Schools Commentary elaborates: this refers to Six in the fourth being in the correct position and serving Nine in the fifth, moving upward to the sovereign, hence "following the superior path." The fifth line statement says: "A sweet measure, auspicious. Going forward, there is honor." Yu Fan says: Nine in the fifth is in the correct position and is in the center; Kan represents beauty, so "a sweet measure is auspicious." "Going forward" refers to Nine in the second, which has lost the correct position, changed and moved forward to correspond with Five, hence "going forward will be honored." The Small Image Commentary says "the auspiciousness of a sweet measure comes from being in the central position." Yu Fan points out that Gen represents dwelling and Five represents the central position, hence "dwelling in the central position."

上六：苦節，貞凶，悔亡。虞翻曰：二三變，有兩離，火炎上作苦，故“苦節”。乘陽，故“貞凶”。得位，故“悔亡”。干寶曰：《彖》稱苦節不可貞，在此爻也。稟險伏之教，懷貪狠之志，以苦節之性，而遇甘節之主，必受其誅，華士、少正卯之爻也。故曰“貞凶”。苦節既凶，甘節志得，故曰“悔亡”。《象》曰：苦節貞凶，其道窮也。荀爽曰：乘陽於上，無應於下，故“其道窮也”。

The line statement for the sixth line at the top says: "A harshly strict regimen, if maintained, brings misfortune, but regret disappears." Yu Fan explains: the second and third lines change, resulting in two instances of the trigram Li (Fire). Since fire ascends and produces a bitter taste, it is said "a regimen that becomes harshly strict." The sixth line overpowers the yang line, so maintaining it brings misfortune; however, since it is a yin line in a yin position and occupies the correct place, regret disappears. Gan Bao explains using historical examples: the "彖传" says "a harshly strict regimen is not sustainable," which refers to this line. Such people are tainted by hidden sinister tendencies, harbor greedy and cruel intentions, and maintain a harshly strict nature. When they encounter a wise ruler who practices a moderate and sweet regimen, they will certainly be punished. This is exactly the kind of person that Jiang Taigong executed, the Huashì, and Confucius executed, the Shaozhengmou. Therefore, it is said "maintaining a harshly strict regimen brings misfortune." Since a harshly strict regimen has already brought misfortune, the way of a moderate and sweet regimen is established, so it is said "regret disappears." The "Small Image Commentary" says "a harshly strict regimen, if maintained, brings misfortune, for its way is exhausted." Xun Shuang points out: the sixth line is at the top and overpowers the yang line; below it, it has no correct corresponding line, so its way is exhausted.

《序卦》曰：節而信之，故受之以中孚。崔覲曰：節以制度，不傷財，不害民，則人信之，故言節而信之，故受之以中孚也。（兌下巽上）。中孚：虞翻曰：訟四之初也。坎孚象在中，謂二也，故稱“中孚”。此當從四陽二陰之例。遁陰未及三，而大壯陽已至四，故從訟來。二在訟時，體離為鶴。在坎陰中，有“鳴鶴在陰”之義也。

The "Xugua Zhuan" says: "After there is regulation, people will believe and be convinced, hence the 'Jie' hexagram is followed by the 'Zhongfu' hexagram." Cui Jin explains: by using systems and regulations to control, without damaging property or harming the people, people will believe in him, hence it is said, "After being regulated, there is trust, hence it is followed by Zhongfu." The Zhongfu hexagram has the兑 (Lake) below and the 巽 (Wind) above. Yu Fan explained using hexagram changes: Zhongfu comes from the "Song" hexagram with its fourth line moving down to the first line; the Kan (Water) represents trust, and the image of faith is located in the middle of the hexagram, referring to the Nine in the Second line, hence it is called "Zhongfu." This hexagram should be understood according to the general pattern of a hexagram with four yang lines and two yin lines: in the "Dun" hexagram, the yin line has not yet reached the third line, while in the "Dazhuang" hexagram, the yang line has already reached the fourth line, so it is determined that it comes from the "Song" hexagram. The Nine in the Second line in the "Song" hexagram was in the Li (Fire) structure, and Li represents the crane, and it was also in the dark area of Kan (Water), which exactly matches the meaning of the second line statement "A crane is in the shade."

豚魚吉。案：坎為豕。訟四降初折坎，稱“豚”。初陰升四，體巽為魚。中，二。孚，信也。謂二變應五，化坤成邦，故“信及豚魚”，吉矣。虞氏以三至上體遯，便以豚魚為遁魚，雖生曲象之異見，乃失化邦之中信也。

The Hexagram Statement says, "Pig and fish are auspicious." Li Dingzuo's commentary explains: Kan represents the pig, and the fourth line of the讼卦 descends to the first position, thus damaging the Kan structure, hence it is called "pig," meaning a small pig; the yin of the first line ascends to the fourth line and occupies the Xun structure, Xun representing fish. "Zhong" refers to the nine in the second line, and "Fu" means sincerity. It means that the nine in the second line changes and responds to the nine in the fifth line, transforming into Kun and showing the image of a state, so sincerity can extend even to such humble creatures as pigs and fish, thus being auspicious. Yu Fan interprets the third line to the top line as the image of Duan, taking "pig and fish" to mean fish fleeing, which although presents an alternative and circuitous method of symbolic interpretation, loses the original meaning of sincerity and uprightness embodied in the transformation of the state.

利涉大川。虞翻曰：坎為大川。謂二已化邦，三利出涉坎。得正，體渙。渙，舟楫象。故“利涉大川，乘木舟虛也”。利貞。虞翻曰：謂二利之正，而應五也。中孚以利貞，乃應於天也。《彖》曰：中孚，柔在內而剛得中，說而巽孚，王肅曰：三、四在內，二、五得中，兌說而巽順，故“孚”也。乃化邦也。虞翻曰：二化應五成坤，坤為邦，故“化邦”也。

The Hexagram Statement says, "It is advantageous to cross a great river." Yu Fan explains: Kan represents a great river; Nine in the Second has already transformed into a state or country, so Six in the Third becomes advantageous to emerge and cross the water of Kan. After the transformation, the hexagram becomes Huan, which has the image of a boat and oars, so it says, "It is advantageous to cross the great river, by riding on a hollow wooden boat." The Hexagram Statement also says, "It is advantageous to maintain the correct course." Yu Fan says: This refers to Nine in the Second being advantageous to transform and achieve the correct position, thus corresponding with Nine in the Fifth; with Zhongfu, maintaining the correct course is advantageous, so it can correspond with the heavenly way. The Commentary on the Judgment says, "Zhongfu, the soft lines are within and the strong lines are in the center, joy and following lead to trust." Wang Su explains: Six in the Third and Six in the Fourth, the two soft lines, are within the hexagram, while Nine in the Second and Nine in the Fifth, the two strong lines, each occupy the central positions. Below is兑 (Joy), above is Xun (Following), so it is possible to have trust. The Commentary on the Judgment says, "It can transform the state." Yu Fan explains: When Nine in the Second transforms and corresponds with Five, it becomes Kun, which represents a state or country, so it says, "It can transform and nurture the state."

豚魚吉：信及豚魚也。荀爽曰：豚魚，謂四、三也。艮為山陸，豚所處。三為兌澤，魚所在。豚者卑賤，魚者幽隱，中信之道，皆及之矣。利涉大川，乘木舟虛也。王肅曰：中孚之象，外實內虛，有似可乘，虛木之舟也。中孚以利貞，乃應乎天也。虞翻曰：訟乾為天，二動應乾，故“乃應乎天也”。

The Commentary on the Judgment says, "A pig and fish are auspicious, for sincerity extends even to a pig and fish." Xun Shuang explains: "Pig and fish" refer to the sixth line in the fourth position and the sixth line in the third position. The sixth line in the fourth position is in the position of Gen, which represents mountain land, the place where a pig resides; the sixth line in the third position is in the position of Dui, which represents a marsh, the place where fish dwell. A pig is lowly, fish are hidden, yet the way of sincerity and uprightness extends even to them. The Commentary on the Judgment says, "It is advantageous to cross a great river, for it is like riding on an empty wooden boat." Wang Su explains: the hexagram Zhong Fu has two solid lines on the outside and two empty lines in the middle, resembling an empty wooden boat that can be ridden. The Commentary on the Judgment says, "Zhong Fu is advantageous to maintain uprightness, for it responds to heaven." Yu Fan points out: in the hexagram Song, Qian represents heaven, and the ninth line in the second position moves to correspond with Qian, thus it is said to respond to the heavenly way.

《象》曰：澤上有風，中孚。崔覲曰：流風令於上，布澤惠於下，中孚之象也。君子以議獄緩死。虞翻曰：君子，謂乾也。訟坎為獄；震為議，為緩；坤為死。乾四之初，則二出坎獄。兌說震喜，坎獄不見，故“議獄緩死”也。

The Great Image Commentary says: "Wind over marsh, this is Middle Trust." Cui Jin explains: those above are like wind spreading commands, those below are like marshes receiving grace, which is the image of Middle Trust. The text then says, "The superior man acts by deliberating on cases and delaying executions." Yu Fan says: "The superior man" refers to Qian. In the讼卦, Kan represents prison, Zhen represents deliberation and leniency, and Kun represents death. The fourth line of Qian moves down to the first position, so the nine in the second line escapes the prison of Kan; Dui represents joy, Zhen represents joy, and the image of prison disappears, hence it is said, "deliberating on cases and delaying executions."

初九：虞吉，有它不燕。荀爽曰：虞，安也。初應於四，宜自安虞；無意於四，則吉。故曰“虞吉”也。四者承五，有它意於四，則不安，故曰“有它不燕”也。《象》曰：初九虞吉，志未變也。荀爽曰：初位潛藏，未得變而應四也。

The first line statement says: "Yú jí, yǒu tā bù yàn." Xun Shuang explains that "Yú" means safety: the first line, which is nine, corresponds with the fourth line, six. It should remain in its own position and be secure. If it does not have other thoughts about the fourth line, it will be auspicious, hence "Yú jí." The fourth line is supporting the fifth line, nine. If the first line has other intentions toward it, it will not be at ease, hence "having other thoughts leads to discomfort." The Small Image Commentary says, "The first line's safety is due to its unchanging intention." Xun Shuang explains: the first line is in a position that should remain hidden and not yet move to respond to the fourth line.

九二：鳴鶴在陰，其子和之，我有好爵，吾與爾靡之。虞翻曰：靡，共也。震為鳴；訟離為鶴，坎為陰夜，鶴知夜半。故“鳴鶴在陰”。二動成坤，體益。五艮為子，震巽同聲者相應，故“其子和之”。坤為身故稱“我”。吾，謂五也。離為爵，爵，位也。坤為邦國，五在艮，閽寺庭闕之象。故稱“好爵”。五利二變，之正應坎，故“吾與爾靡之”矣。《象》曰：其子和之，中心願也。虞翻曰：坎為心，動得正應五，故“中心願也”。

The line statement for the second line says: "A crane calls in the shade, its young respond in harmony; I have a fine cup of wine, and I will share it with you." Yu Fan interprets "靡" as "to share." Zhen represents calling; in the卦 of Strife, Li represents the crane, and Kan represents a dark night. The crane can sense the middle of the night and calls, so it is said "a crane calls in the shade." When the second line moves, it becomes Kun, and the overall卦 becomes Benefit. The fifth line is Gen, which represents the young male, so it is called "its young." Zhen and Xun share the same sound, so it is said "its young respond in harmony." Kun represents the body, so it refers to "I"; "wu" refers to the fifth line. Li represents the cup, and the cup is the rank; Kun represents the state, and the fifth line is at Gen, which has the image of a gatekeeper and the gate before the courtyard, so it is called "a fine cup." The fifth line is favorable for the second line to change and become correct, and it corresponds with Kan, so it is said "I will share it with you." The Small Image Commentary says "its young respond in harmony, it is the inner wish." Yu Fan points out: Kan represents the heart, and when the second line moves to become correct and corresponds with the fifth line, it is the inner wish.

六三：得敵，或鼓或罷，或泣或歌。荀爽曰：三四俱陰，故稱“得”也。四得位，有位。故鼓而歌。三失位，無實。故罷而泣之也。《象》曰：或鼓或罷，位不當也。王弼曰：三四俱陰，金木異性，敵之謂也。以陰居陽，自強而進，進而礙敵。故“或鼓”也。四履正位，非三敵所克，故“或罷”也。不勝而退，懼見侵陵，故“或泣”也。四履謙巽，不報仇敵，故“或歌”也。歌泣無恆，位不當也。

The line statement for the third line says: "Meeting an enemy, sometimes drumming, sometimes giving up, sometimes weeping, sometimes singing." Xun Shuang explains that both the third and fourth lines are yin lines, and since they are of the same type, they are called "meeting an enemy." The fourth line is in its proper position and has a solid position, so it drums and sings. The third line is out of position and has nothing solid in the middle, so it gives up and weeps. The Small Image Commentary says, "Sometimes drumming, sometimes giving up, because the position is not appropriate." Wang Bi offers another interpretation: the third and fourth lines are both yin lines. The trigrams for the third line is Dui (Lake), which is metal, and for the fourth line is Xun (Wind), which is wood. Since their natures are different, they are called "enemy." The third line, being yin in a yang position, forcefully exerts itself and advances, but is blocked by the enemy, so "sometimes drumming," drumming to fight. The fourth line is in a proper position, which the third line, as an enemy, cannot overcome, so "sometimes giving up," and thus withdraws. Failing to win and retreating, it fears being attacked, so "sometimes weeping." However, the fourth line is humble and compliant, not retaliating against the enemy, so the third line "sometimes sings." Alternating between singing and weeping without a fixed state, is because it is in an inappropriate position.

六四：月幾望，馬匹亡，無咎。虞翻曰：訟坎為月，離為日。兌西震東。月在兌二，離為震三，日月象對。故“月幾望”。乾坎兩馬匹，初四易位，震為奔走，體遁山中，乾坎不見，故“馬匹亡”。初四易位，故“無咎”矣。《象》曰：馬匹亡，絕類上也。虞翻曰：訟初之四，體與上絕，故“絕類上”也。

The line statement for the fourth line says: "The moon is nearly full, horses are lost, there is no blame." Yu Fan explains: In the卦 of Strife, Kan represents the moon and Li represents the sun; Dui is in the west and Zhen is in the east. The moon is in the position of the second line of Dui, and the sun is in the position of the third line of Zhen. The sun and moon are opposite each other east and west, so it is said "the moon is nearly full." Both Kan and Qian represent horses, and two horses form a pair; the first line and the fourth line exchange positions, Zhen represents movement, and the structure of the hexagram is like retreating into the mountains. The images of Qian and Kan horses are no longer present, so it is said "horses are lost." Because the first and fourth lines exchange positions and each occupies the correct place, there is no blame. The Small Image Commentary says "horses are lost, they are separated from their kind and ascend." Yu Fan points out: In the卦 of Strife, the first line moves up to the fourth line, and its structure is disconnected from the upper trigram, so it is said "separated from their kind and ascend."

九五：有孚攣如，無咎。虞翻曰：孚，信也。謂二在坎為孚，巽繩艮手，故“攣”。二使化為邦，得正應已，故“無咎”也。《象》曰：有孚攣如，位正當也。案：以是成五，有信。攣二使變已，是“位正當也”。

The line statement for the fifth line says: "There is sincerity and a close connection, without blame." Yu Fan explains: "Faith" refers to sincerity; the second line is in the center of Kan, and Kan represents faith, hence it is called "faith." Xun represents a rope, Gen represents a hand, a hand holding a rope to tie up, hence it is called "挛," meaning a firm connection. The fifth line causes the second line to change into the state of a state, and the second line is in the correct position and corresponds with itself, hence there is no blame. The Small Image Commentary says, "There is sincerity and a close connection, because the position is proper." Li Dingzuo's commentary says: precisely because of this, the virtue of the fifth line is established, which is called having faith; tying up the second line to make it change and correspond with itself, this is called "the position is proper."

上九：翰音登于天，貞凶。虞翻曰：巽為雞，應在震，震為音。翰，高也。巽為高，乾為天。故“翰音登于天”。失位，故“貞凶”。《禮》薦牲，雞稱翰音也。《象》曰：翰音登于天，何可長也。侯果曰：窮上失位，信不由中；以此申命，有聲無實；中實內喪，虛華外揚。是“翰音登天”也。巽為雞，雞曰翰音。虛音登天，何可久也。

The line statement for the topmost yao (line) says: "The sound of a chicken's call ascends to heaven, and it is ominous." Yu Fan explains: Xun represents a chicken, and the topmost yao corresponds to Zhen, which represents sound; "Han" means high, and Xun also represents high, while Qian represents heaven. Therefore, it is said "the sound of a chicken's call ascends to heaven." The topmost yao has lost its proper position, so if it remains fixed, it will be ominous. The Book of Rites records that when offering sacrifices, a chicken is called "Han yin." The Small Image Commentary says "the sound of a chicken's call ascends to heaven, how can it last long?" Hou Guo explains: the topmost yao has reached the extreme at the top and has lost its position; its sincerity is not genuine. Using such sincerity to issue commands results only in empty sound without substance. The inner truth has been lost, and empty words are displayed outwardly. This is called "the sound of a chicken's call ascending to heaven." Xun represents a chicken, and the name of the chicken in sacrifice is called "Han yin." Empty sound rises to the heavens, how can it last long?

《序卦》曰：有其信者必行之，故受之以小過。韓康伯曰：守其信者，則失貞而不諒之道，而以信為過也。故曰“小過”。（艮上震上）。小過：亨，利貞。虞翻曰：晉上之三。當從四陰二陽，臨觀之例。臨陽未至三，而觀四已消也；又有飛鳥之象，故知從晉來。杵臼之利，蓋取諸此。柔得中而應乾剛，故“亨”。五失正，故利貞。“過以利貞，與時行也。”

The "Sequence of Hexagrams" says: "Those who uphold sincerity will certainly act upon it, so after Zhong Fu comes Xiao Guo." Han Kangbo explains: those who cling rigidly to small trust are losing the correct path of "zheng but not liang," taking upholding trust to an extreme, hence it is called "Xiao Guo." The hexagram Xiao Guo has Zhen below and Gen above (the original text says "Gen above Zhen above," the second "above" should be "below"). The hexagram statement says: "It is smooth, beneficial to upholding sincerity." Yu Fan explains through hexagram transformation: Xiao Guo comes from the upper line of Jin moving down to the third line. It should be understood according to the general pattern of a hexagram with four yin lines and two yang lines, referring to Lin and Guan for comparison: the yang lines of Lin have not yet reached the third line, while the yang line of Guan at the fourth line has already disappeared; this hexagram also has the image of flying birds, so it is determined to have come from Jin. The "Great Treatise" says that the benefit of the pestle and mortar is taken as an image of Xiao Guo, probably based on this image. The flexible lines are in the middle and correspond to the firm yang of Qian, hence it is smooth; the sixth line loses its proper position, hence it says "beneficial to upholding sincerity." The "Commentary on the Judgment" elaborates this as "exceeding through upholding sincerity, following the time."

可小事，虞翻曰：小謂五。晉坤為事。柔得中。故“可小事”也。不可大事。虞翻曰：大事，四。剛失位而不中。故“不可大事”也。飛鳥遺之音，不宜上，宜下，大吉。虞翻曰：離為飛鳥，震為音，艮為止。晉上之三，離去震在，鳥飛而音止。故“飛鳥遺之音”。上陰乘陽，故“不宜上”。下陰順陽，故“宜下，大吉”。俗說或以卦象二陽在內，四陰在外，有似飛鳥之象，妄矣。

The Hexagram Statement says, "It is suitable for small matters." Yu Fan explains: "Small" refers to the line six in the fifth position. In the Hexagram of Progress, the Earth trigram represents matters, and the flexible line occupies the center, so small matters can be undertaken. The Hexagram Statement also says, "It is not suitable for great matters." Yu Fan points out: "Great matters" refer to the line nine in the fourth position. The strong line is out of its proper place and does not occupy the center, so great matters are not suitable. The Hexagram Statement further says, "A flying bird leaves its sound; it is not suitable to go up, but suitable to go down, resulting in great good fortune." Yu Fan says: The trigram Li represents a flying bird, the trigram Zhen represents sound, and the trigram Gen represents stopping. In the Hexagram of Progress, the top line moves down to the third line. The image of Li disappears while the image of Zhen remains. The bird has flown away, but its sound remains, so it is said, "A flying bird leaves its sound." The yin line above is overpowering the yang line below, so "it is not suitable to go up." The yin line below is following the yang line, so "it is suitable to go down, resulting in great good fortune." Common interpretations claim that the hexagram has two yang lines inside and four yin lines outside, resembling a flying bird spreading its wings. Yu Fan condemns this as baseless.

《彖》曰：小過，小者過而亨也。過以利貞，與時行也。荀爽曰：陰稱小。謂四應初，過二而去。三應上，過五而去。五處中，見過不見應。故曰“小者過而亨也”。柔得中，是以小事吉也。虞翻曰：謂五也。陰稱小，故“小事吉也”。剛失位而不中，是以不可大事也。虞翻曰：謂四也。陽稱大，故“不可大事也”。

The Commentary on the Judgment says: "Small excess, small things exceeding and thus achieving success. Excess is beneficial for uprightness, and it is in harmony with the time." Xun Shuang explains that the yao referred to as "small" are the yin lines. The line nine in the fourth position responds to the line six at the beginning and must pass over the line six in the second; the line nine in the third position responds to the line six at the top and must pass over the line six in the fifth. The line six in the fifth position is in the central position, only seeing others passing over itself and not seeing those that correspond with itself, hence it is said "small things passing over and thus achieving success." The Commentary on the Judgment says "the yin line is in the central position, hence small matters are auspicious." Yu Fan points out that this refers to the line six in the fifth position. Since yin is called "small," small matters bring auspiciousness. The Commentary on the Judgment says "the yang line loses its position and is not in the central position, hence great matters are not possible." Yu Fan points out that this refers to the line nine in the fourth position. Since yang is called "great," great matters are not possible.

有飛鳥之象焉，飛鳥遺之音。宋衷曰：二陽在內，上下各陰，有似飛鳥舒翮之象，故曰“飛鳥”。震為聲音，飛而且鳴，鳥去而音止，故曰“遺之音”也。不宜上，宜下，大吉。上逆而下順也。王肅曰：四、五失位，故曰“上逆”。二、三得正，故曰“下順”也。《象》曰：山上有雷，小過。侯果曰：山大而雷小，山上有雷，小過於大，故曰“小過”。

The Commentary on the Judgment says, "There is an image of a flying bird, a flying bird leaving behind its sound." Song Zhong explains: two yang lines are in the hexagram, with yin lines above and below, resembling a flying bird spreading its wings, hence the term "flying bird"; Zhen represents sound, and a bird flies while making a sound. Although the bird has flown away, its sound remains, hence the phrase "leaving behind its sound." The Commentary on the Judgment also says, "It is not suitable to go upward, but suitable to go downward, which brings great good fortune. This is because going upward is against the trend and going downward follows the trend." Wang Su explains: the fourth and fifth lines are out of their proper positions, hence "going upward is against the trend"; the second and third lines are in their proper positions, hence "going downward follows the trend." The Great Image Commentary says, "Thunder on a mountain, small excess." Hou Guo explains: the mountain is large and the thunder is small. The thunder sounds on the mountain, which is a small thing slightly exceeding a large one, hence the term "small excess."

君子以行過乎恭，虞翻曰：君子，謂三也。上貴三賤，晉上之三，震為行，故“行過乎恭”。謂三致恭以存其位，與謙三同義。喪過乎哀，虞翻曰：晉坤為喪，離為目，艮為鼻，坎為涕洟。震為出，涕洟出鼻目：體大過，遭死喪，過乎哀也。用過乎儉。虞翻曰：坤為財用，為吝嗇。艮為止，兌為小。小用密止，雲不雨。故“用過乎儉”也。

The Great Image says, "The superior man acts with excessive reverence." Yu Fan explains: "The superior man" refers to the Nine in the Third. The top line is noble while the third line is humble. In the Progress卦, the top line is below the third line. Zhen represents movement, so it is said "movement is excessive in reverence," meaning the Nine in the Third exhausts his reverence to maintain his position, which is similar to the meaning of the Nine in the Third in the Humility卦. The text says "sorrow exceeds grief." Yu Fan says: In the Progress卦, Kun represents mourning, Li represents eyes, Gen represents nose, Kan represents tears and snot, and Zhen represents movement. Tears and snot flow from the nose and eyes. The structure of the hexagram also includes Great Excess, encountering matters of death and mourning, so sorrow is excessive. The text says "excessive frugality in use." Yu Fan says: Kun represents wealth and use, as well as stinginess, Gen represents stopping, and Dui represents smallness. Use is small and closely restricted without being applied, like dense clouds without rain, so it is said "excessive frugality in use."

初六：飛鳥以凶。虞翻曰：應四。離為飛鳥。上之三，則四折入，大過死，故“飛鳥以凶”。《象》曰：飛鳥以凶，不可如何也。虞翻曰：四死大過，故“不可如何也”。六二：過其祖，遇其妣虞翻曰：祖謂祖母，初也。母死稱妣。謂三坤為喪，為母，折入大過死，故稱“祖”也。妣二過初，故“過其祖”五變，三體姤遇，故遇妣也。

The line statement for the first line says, "A flying bird meets misfortune." Yu Fan explains that the first line corresponds with the fourth line, and the trigram Li represents a flying bird; the top line of the Jin hexagram moves down to the third line, and the fourth line is thus incorporated into Da Guo, resulting in a death image, hence the statement "a flying bird meets misfortune." The Small Image Commentary says, "A flying bird meets misfortune, there is nothing that can be done about it." Yu Fan points out that the fourth line is trapped in Da Guo and dies, so there is nothing that can be done. The line statement for the second line says, "Passing by his grandmother, meeting his mother." Yu Fan explains that "grandmother" refers to the grandmother, that is, the first line; after the mother's death, she is called "mother." The third line is in the trigram Kun, which represents mourning and motherhood, and is incorporated into Da Guo, resulting in death, so it is called "grandmother." The second line passes over the first line, hence "passing by his grandmother"; the fifth line changes, and the third line becomes Gou, which represents meeting, hence "meeting his former mother."

不及其君，遇其臣，無咎。虞翻曰：五動為君，晉坎為臣；二之五隔三；艮為止，故“不及其君”止。如承三得正，體姤遇象，故“遇其臣，無咎”也。《象》曰：不及其君，臣不可過也。虞翻曰：體大過，下止，舍巽下，故“不可過”。與隨三同義。

The line statement continues, "Not reaching its ruler, meeting its minister, no blame." Yu Fan explains: When the line six five moves, it becomes the ruler; in the hexagram Jin, Kan represents the minister. Line six two wants to ascend to the fifth position, but is blocked by the third line in between, and Gen represents stopping, so "not reaching its ruler" and stopping. If it supports nine three and attains the correct position, the hexagram takes the form of Gou, indicating meeting the minister, hence "meeting its minister, no blame." The Small Image Commentary says, "Not reaching its ruler, the minister cannot go beyond." Yu Fan points out: The hexagram is Da Guo, with the lower trigram representing stopping, and the upper trigram placed below Xun, so the minister cannot exceed its proper role; this is similar in meaning to line six three of the hexagram Suí.

九三：弗過防之，從或戕之，凶。虞翻曰：防，防四也。失位從或，而欲折之初。戕，殺也。離為戈兵，三從離上入坤，折四死大過中，故“從或戕之，凶”也。《象》曰：從或戕之，凶如何也。虞翻曰：三來戕四，故“凶如何也”。

The third line statement says: "Not exceeding the defense, following perhaps being killed, calamity." Yu Fan explains: "Defense" refers to guarding against nine four; nine four is out of position and follows others, bending and yielding, wanting to bring nine three down to the first position. "Killing" means to kill; fire represents weapons, nine three comes from above the fire trigram into the earth trigram, thus injuring nine four and causing its death within the great excess. Therefore, it says "following perhaps being killed, calamity," meaning that following blindly may result in being killed, hence calamity. The Small Image Commentary says "following perhaps being killed, calamity," and Yu Fan points out that it is nine three who kills nine four, thus lamenting how calamitous it is.

九四：無咎，弗過遇之，《九家易》曰：以陽居陰，行過乎恭。今雖失位，遇則進五，故“無咎”也。四體震動，位既不正，當動上居五，不復過五，故曰“弗過遇之”矣。往厲必戒，勿用永貞。荀爽曰：四往危五，戒備於三，故曰“往厲必戒”也。勿長居四，當動上五，故“用永貞”。《象》曰：弗過遇之，位不當也。往厲必戒，終不可長也。虞翻曰：體否上傾，故“終不可長”矣。

The fourth line statement says: "No blame, not exceeding and meeting." The "Nine Schools Commentary" explains: The fourth line, being a yang line in a yin position, acts with excessive reverence. Although it is out of its proper position, as long as it can meet and move up to the fifth position, there will be no mistake. The fourth line is in the trigram Zhen (Thunder), which is active, and since its position is not correct, it should move upward to the fifth position, not exceeding it, hence saying "not exceeding and meeting." The line statement continues: "Going forward brings danger, be cautious, do not use it permanently in sincerity." Xun Shuang explains: The fourth line going forward would endanger the fifth line, and it also needs to be cautious of the third line, hence saying "going forward brings danger, be cautious"; do not remain long in the fourth line, but move upward to the fifth line, so it is not appropriate to stay in this position long. The "Small Image Commentary" says: "Not exceeding and meeting, because the position is not appropriate. Going forward brings danger, it cannot be long." Yu Fan points out: The structure of the hexagram is like the hexagram of "Obstruction," and the upper trigram is overturned, so it is ultimately not appropriate to stay long.

六五：密雲不雨，自我西郊。虞翻曰：密，小也。晉坎，在天為雲，墜地成雨。上來之三，折坎入兌，小為密。坤為自我。兌為西。五動乾為郊。故“密雲不雨，自我西郊”也。公弋取彼在穴。虞翻曰：公謂三也。弋，矰繳射也。坎為弓彈。離為鳥矢。弋無矢也，巽繩連鳥，弋人鳥之象。艮為手，二為穴，手入穴中，故“公弋取彼在穴”也。《象》曰：密雲不雨，已上也。虞翻曰：謂三坎水，已之上六，故“已上也”。

The line statement for the fifth line says: "Clouds gather closely but do not rain, coming from my western suburb." Yu Fan explains: "Close" means small. In the卦 of晋, the trigram Kan (Water) in the heavens represents clouds, and when it falls to the ground, it becomes rain. The top line comes down to occupy the third line, and the trigram Kan is broken and enters the trigram Dui (Lake), so small becomes close. The trigram Kun represents "self," Dui is in the west, and the fifth line, when moved, becomes Qian (Heaven), which represents the suburbs. Therefore, it says "clouds gather closely but do not rain, coming from my western suburb." The line statement continues: "The king shoots the bird in the hole." Yu Fan says: "The king" refers to the third line; "shoot" means using a short arrow with a silk thread to hunt. The trigram Kan represents the bow and the arrow, and the trigram Li (Fire) represents birds and arrows. The method of shooting with a snare does not exclusively use arrows, but rather uses the trigram Xun (Wind) representing the silk thread to catch the bird that has been shot. The trigram Gen (Mountain) represents the hand, and the second line represents a hole. The hand goes into the hole, so it says "the king uses the snare to catch the bird in the hole." The Small Image Commentary says, "Clouds gather closely but do not rain, already above." Yu Fan points out that the water of the third line has already risen to the top line, so it has already gone up.

上六：弗遇過之，飛鳥離之，凶，是謂災眚。虞翻曰：謂四已變之坤，上得之三，故“弗遇過之”。離為飛鳥，公弋得之，鳥下入艮手而死，故“飛鳥離之凶”。晉坎為災眚，故“是謂災眚”矣。《象》曰：弗遇過之，已亢之。虞翻曰：飛下稱亢。晉上之三，故“已亢也”。

The line statement for the top line says: "Not meeting, passing over, flying birds are shot by the king, calamity, this is called disaster." Yu Fan explains: Nine in the fourth has changed into the earth trigram, and the top line comes down to the third line, so it is said "not meeting, passing over." Fire represents flying birds, the king uses a bow and arrow to shoot the bird, the bird falls into the mountain trigram and dies, so it is said "flying birds are caught in a net, calamity." In the卦 of晋, the water trigram is disaster, so it is said "this is called disaster." The Small Image Commentary says "not meeting, passing over, already excessive." Yu Fan points out: descending from flying is called "excessive," the top line of the晋卦 comes down to the third line, so it is said that it has already reached the extreme of excess.