Volume Six

《序卦》曰：物不可以終盡，剝窮上反下，故受之以復也。崔覲曰：夫易窮則有變，物極則反於初。故剝之為道，不可終盡，而受之於復也。(震下坤上)。復：亨。何妥曰：復者，歸本之名。群陰剝陽，至於幾盡，一陽來下，故稱反覆。陽氣復反，而得交通，故云“復亨”也。出入無疾，朋來無咎。虞翻曰：謂出震成乾，入巽成坤。坎為疾，十二消息，不見坎象，故“出入無疾”。兌為朋，在內稱來；五陰從初，初陽正息而成兌，故“朋來無咎”矣。

The "Xugua Zhuan" says: All things cannot continue to be stripped down to the extreme; when the "Bo" hexagram reaches the top line, it returns to the bottom, so the next hexagram is "Fu." Cui Jin explains: The principle of the "Zhou Yi" is that when something reaches its extreme, it changes; when things reach their peak, they return to their original state. Therefore, the process of stripping cannot continue endlessly, and then the "Fu" hexagram follows. The "Fu" hexagram has Zhen below and Kun above. The hexagram statement says: "Smooth and unimpeded." He Tuo explains: "Fu" is the name for returning to the root; when all the yin lines strip away the yang lines almost completely, one yang line returns from below, so it is called "reversal and return." When yang energy reappears, heaven and earth communicate, hence it is said "Fu is smooth." The hexagram statement also says "entering and exiting without illness, friends come without blame." Yu Fan explains according to the twelve message hexagrams: yang energy originates from Zhen and forms Qian, enters into Xun and forms Kun; Kan symbolizes illness, but in the cycle of the twelve message hexagrams, Kan does not appear, so it is said "entering and exiting without illness." Dui symbolizes friends, and in the inner trigram it is called "coming"; all five yin lines obey the first line, and the yang energy of the first line is just growing into Dui, so it is said "friends come without blame."

反復其道，七日來復。案：易軌：一歲十二月，三百六十五日四分日之一。以坎、震、離、兌四方正卦，卦別六爻，爻生一氣。其餘六十卦，三百六十爻，爻主一日，當周天之數，餘五日四分日之一，以通閏餘者也。剝卦陽氣盡於九月之終，至十月末，純坤用事。坤卦將盡，則復陽來。隔坤之一卦六爻。為六日。復來成震，一陽爻生，為七日。故言“反復其道，七日來復”。是其義也。天道玄邈，理絕希慕，先儒已論，雖各指於日月，後學尋討，猶未測其端倪。今舉約文，略陳梗概，以候來悊，如積薪者也。

The Hexagram Statement says: Going and returning in a cycle follows a constant principle; after seven days it comes back again. Li Dingzuo's commentary follows the method of Hexagram Qi: According to the calendar of the Book of Changes, a year has twelve months, totaling three hundred sixty-five and one fourth days; the four cardinal trigrams, Kan, Zhen, Li, and Dui, each have six lines, with each line governing a solar term; the remaining sixty hexagrams have three hundred sixty lines, each governing one day, which exactly matches the number of days in a full circle. The remaining five and one fourth days are used to adjust for the excess. The hexagram of "Splitting" has its yang qi exhausted at the end of the ninth month, and by the end of the tenth month, the pure坤 (Earth) trigram takes command. When坤 is exhausted, the hexagram of "Recovery" brings back the yang qi. In between are the six lines of坤, which correspond to six days; when the hexagram of "Recovery" arrives and the Zhen trigram is formed, one yang line is newly generated, which is the seventh day. Therefore, it says, "Going and returning follows its course; after seven days it comes back again," which explains precisely this principle. The heavenly way is profound and distant, its principles difficult to grasp; previous scholars have discussed this, though they each spoke in terms of days or months. Later scholars have repeatedly examined it, yet still fail to understand. Now I merely present a concise statement, briefly outlining the main points, waiting for future enlightened scholars, like stacking firewood, where the later ones naturally come on top.

利有攸往。虞翻曰：陽息臨成乾，小人道消，君子道長，故“利有攸往”矣。《彖》曰：復亨，虞翻曰：陽息坤，與垢旁通。剛反交初，故“亨”。剛反動，而以順行，虞翻曰：剛從艮入坤，從反震，故曰“反動”也。坤順震行，故“而以順行”。陽不從上來反初，故不言剛自外來。是以明不遠之復，入坤出震義也。

The Hexagram Statement says, "It is advantageous to go somewhere." Yu Fan explains according to the changing hexagrams: the yang energy grows, passing through the Hexagram of Approaching and ultimately forming the Hexagram of Heaven. The way of the petty person declines while the way of the superior person grows, hence it is said, "It is advantageous to go somewhere." The Commentary on the Judgment says, "Reversion is smooth." Yu Fan explains: the Hexagram of Reversion represents the yang energy sprouting within the Hexagram of Earth. It is in mutual relationship with the Hexagram of Meeting. The yang strength returns and meets at the initial position, hence "smooth." The Commentary on the Judgment says, "The strong force reverses and moves in a harmonious way." Yu Fan explains: the yang strength moves from the Hexagram of Stillness into the Hexagram of Earth, and then returns from the Hexagram of Earth to form the Hexagram of Thunder, hence "reversing and moving." The Hexagram of Earth is characterized by flexibility and harmony, while the Hexagram of Thunder moves within it, hence "and moves in a harmonious way." The yang is not coming down from above to return to the initial position, so the Commentary on the Judgment does not say, "the strong force comes from outside." This precisely clarifies "a short return," meaning the yang energy enters the Hexagram of Earth and then emerges again in the Hexagram of Thunder.

是以出入無疾，朋來無咎。侯果曰：陽上出，君子道長也。陰下入，小人道消也。動而以行，故“出入無疾，朋來無咎”矣。反復其道，七日來復，天行也。虞翻曰：謂乾成坤，反出於震而來復，陽為道，故“復其道”。剛為晝日。消乾六爻。為六日。剛來反初，故“七日來復，天行也”。侯果曰：五月天行至午陽復而陰升也；十一月天行至子，陰復而陽升也。天地運往，陰陽升復，凡歷七月，故曰“七日來復”。此天之運行也。豳詩曰：一之曰觱發，二之日栗烈。一之日，周之正月也；二之日，周之二月也。則古人呼月為日明矣。利有攸往，剛長也。荀爽曰：利往居五，剛道浸長也。

The Commentary on the Judgment says, "Therefore, going out and coming in without illness, companions come without blame." Hou Guo explains: the yang energy rises upward, which is the way of the gentleman to grow; the yin energy descends downward, which is the way of the petty person to retreat; thus, movement and progress occur, so "going out and coming in without illness, companions come without blame." The Commentary on the Judgment also says, "Reversing its course, after seven days it returns, this is the way of heaven." Yu Fan explains: when the yang of Qian is completely consumed, it becomes Kun, then returns from Zhen and comes back; yang is the "Dao," so it is said "returning to its Dao." Yang represents daylight; the elimination of the six yao of Qian takes six days, and when yang returns to its original position, it is said "after seven days it returns, this is the way of heaven." Hou Guo also calculates by months: in the fifth month, the heavenly way reaches the position of Wu, and yang energy turns back while yin energy begins to rise; in the eleventh month, the heavenly way reaches the position of Zi, and yin energy turns back while yang energy begins to rise. The heavens and earth rotate, yin and yang rise and fall in cycles, and together they experience seven months, so it is said "after seven days it returns," which is the movement of heaven. The Book of Songs, the Wind of Bin, "The Seventh Month" says, "On the first day, the wind howls, on the second day, the cold is severe." "The first day" refers to the first month of the Zhou calendar, and "the second day" refers to the second month of the Zhou calendar, showing that ancient people originally called months "days." The Commentary on the Judgment says, "It is advantageous to go somewhere, because of the strength of the yang." Xun Shuang explains according to the meaning of the rising of Qian and the descending of Kun: the initial nine is suitable to go and reside in the fifth position, which is the gradual growth of the yang.

復，其見天地之心乎。虞翻曰：坤為復。謂三復位時，離為見，坎為心。陽息臨成泰，乾天坤地。故“見天地之心”也。荀爽曰：復者，冬至之卦。陽起初九，為天地心。萬物所始，吉凶之先，故曰“見天地之心”矣。

The Commentary on the Judgment says: From the hexagram Fu, one can roughly see the fundamental nature of the generation and renewal of heaven and earth. Yu Fan explains: The hexagram Kun symbolizes return; when the line six in the third position returns to its proper place, the line Li in the hexagram symbolizes sight, and the line Kan symbolizes the heart; the yang energy continues to grow, transforming from Lin to Tai. Qian represents heaven, and Kun represents earth, so it is said 'seeing the heart of heaven and earth'. Xun Shuang explains according to the concept of hexagram qi: Fu is the hexagram associated with the winter solstice, and the yang energy starts to arise from the line nine at the beginning. This single yang energy is the heart of heaven and earth; it is the beginning of all things and the omen of good fortune and misfortune, so it is said 'seeing the heart of heaven and earth'.

《象》曰：雷在地中，復。先王以至日閉關，商旅不行，后不省方。虞翻曰：先王謂乾初。至日冬至之日。坤闔為閉關。巽為商旅，為近利市三倍，姤巽伏初，故商旅不行。姤象曰：后以施命誥四方。今隱復下，故后不省方，復為陽始，姤則陰始。天地之始，陰陽之首。已言先王，又更言後，後，君也。六十四卦，唯此重耳。宋衷曰：商旅不行，自天子至公侯，不省四方之事，將以輔遂陽體，成致君道也。制之者，王者之事。奉之者，為君之業也。故上言先王而下言後也。

The Great Image Commentary says: Thunder is hidden in the earth, which is the hexagram of "Returning." The former kings closed the borders on the day of the winter solstice, and merchants ceased their travels, and the sovereign did not巡察 the four directions. Yu Fan explains: "The former king" refers to the first line of the hexagram Qian, and "the day of arrival" is the winter solstice. The hexagram Kun has the image of closure, so it is said "to close the borders." The trigram Xun symbolizes merchants and also signifies gaining profit threefold by being near the market. The trigram Xun of the hexagram Gou is hidden in the first position of the hexagram Fu, so merchants do not travel. The Great Image Commentary of the hexagram Gou says "the sovereign should issue commands to the four directions," but now Xun is hidden beneath the hexagram Fu, so it is said "the sovereign does not巡察 the four directions." The hexagram Fu represents the beginning of yang energy, and the hexagram Gou represents the beginning of yin energy; both are the beginnings of heaven and earth and the starting points of yin and yang. Here it has already mentioned "the former king," and then again mentions "the sovereign," "the sovereign" being the ruler. Among the sixty-four hexagrams, only this one repeats the term in this way. Song Zhong, interpreting from the perspective of politics and education, says that merchants not traveling, and from the Son of Heaven down to the marquises not attending to matters in the four directions, is to support the initial yang energy and to accomplish the way of the ruler. Establishing this system is the duty of the sovereign; following this system is the responsibility of the ruler, so the text first says "the former king" and then says "the sovereign."

初九：不遠復，無祗悔，元吉。崔覲曰：從坤反震，而變此爻，不遠復也。復而有應故獲“元吉”也。《象》曰：不遠之復，以修身也。侯果曰：祗，大也。往被陰剝，所以有悔。覺非遠復，故無大咎。以此修身，顏子之分矣。六二：休復，吉。《象》曰：休復之吉，以下仁也。王弼曰：得位居中。比初之上，而附順之下，仁之謂也。既處中位，親仁善鄰，復之休也。

The first line of the "Fu" hexagram says: Going a short distance and then returning, there is no great regret, and it is very auspicious. Cui Jin explains: Returning from the Kūn trigram to form the Zhèn trigram, this is the transformation that produces this line, which is "not far returning"; after returning, there is a corresponding line, so it attains "great auspiciousness." The Image Commentary says: Going a short distance and then returning is used for self-cultivation. Hou Guo explains: "Zhi" means great. Going forward, one is eroded by yin, so there may be regret; but if one becomes aware of something wrong and returns without going far, there is no great fault. Using this attitude for self-cultivation is the nature of Yan Hui. The second line of the hexagram says: Returning in a beautiful and virtuous way, it is auspicious. The Image Commentary says: The auspiciousness of returning in a beautiful and virtuous way lies in its ability to conform to benevolence. Wang Bi explains: The second line is both in the proper position and in the middle of the lower trigram. It is close to the first line above, and willingly adheres to the yang strength below, which is called benevolence; it is in the middle position and also approaches the benevolent and treats the adjacent line kindly, so it is the most beautiful and virtuous form of returning.

六三：頻復，厲，無咎。虞翻曰：頻蹙也。三失位，故“頻復，厲”。動而之正，故“無咎”也。《象》曰：頻復之厲，義無咎也。侯果曰：處震之極，以陰居陽，懼其將危，頻蹙而復，履危反道，義亦無咎也。六四：中行獨復。《象》曰：中行獨復，以從道也。虞翻曰：中謂初。震為行。初一陽爻，故稱“獨”。四得正應初，故曰“中行獨復，以從道也”。俗說以四位在五陰之中，而獨應復，非也。四在外體，又非內象，不在二五，何得稱“中行”耳？

The *Fù* hexagram's sixth line (line three) says: "Frowning and returning repeatedly, there is danger, but no fault." Yu Fan explains: "Repeating" means frowning and furrowing the brow; line three, being a yin line in a yang position, is out of place, hence "returning repeatedly, danger"; once it moves back to the correct position, therefore "no fault." The *Image Commentary* says: the danger of returning repeatedly, in terms of righteousness, is without fault. Hou Guo explains: line three is at the top of the *Zhèn* trigram, being a yin line in a yang position, fearing possible difficulties, thus frowning and returning repeatedly; although standing on dangerous ground, it can return to the correct path, so according to righteousness, there is no fault. The fourth line says: "Walking on the middle path and returning alone." The *Image Commentary* says: walking on the middle path and returning alone, is to follow the correct path. Yu Fan explains: "Middle" refers to the first line, *Zhèn* symbolizes movement; the first line is the only yang line, hence "alone"; line four is in the correct position and corresponds with the first line, hence "walking on the middle path and returning alone, to follow the path." The common view holds that line four is in the middle of five yin lines, corresponding only with the first line, which is incorrect: line four is in the outer trigram, and not part of the inner trigram's image, neither in the second nor the fifth position, so how can it be called "middle path"?

六五：敦復，無悔。《象》曰：敦復無悔，中以自考也。侯果曰：坤為厚載，故曰“敦復”。體柔居剛，無應失位，所以有悔。能自考省，動不失中，故曰“無悔”矣。上六：迷復，凶、有災眚。虞翻曰：坤冥為迷，高而無應，故“凶”。五變正時，坎為災眚，故“有災眚”也。用行師，終有大敗，以其國君凶，虞翻曰：三復位時，而體師象，故“用行師”。陰逆不順，坤為死喪，坎流血，故“終有大敗”。姤乾為君滅藏於坤，坤為異邦，故“國君凶”矣。荀爽曰：坤為眾，故“用行師”也。謂上行師，而距於初。陽息上升，必消群陰，故“終有大敗”。國君，謂初也。受命復道，當從下升。今上六行師，王誅必加。故“以其國君凶”也。

The *Fù* hexagram's *Wǔ Yáo* line statement says: Returning with sincerity and steadfastness, there is no regret. The *Xiang Zhuan* says: Returning sincerely without regret is because it is in the center and can self-examine. Hou Guo explains: The *Kūn* hexagram symbolizes deep and nurturing, so it is said 'dūn fù'; the *Wǔ Yáo* line, with its soft quality in a strong position, has no corresponding line and is not in the correct position, so it should naturally have regret; but it can self-examine and reflect, and every action remains in the middle, so it is said 'no regret'. The *Shàng Liù* line statement says: Losing direction and returning without success, dangerous, and with both natural and human calamities. Yu Fan explains: *Kūn* is dark and obscure, so it symbolizes losing direction; the *Shàng Liù* line is at the highest position and has no corresponding line, so it is 'dangerous'; when the *Wǔ Yáo* line changes to the correct position, the hexagram becomes *Shī*, which symbolizes disaster, so it is said 'there are disasters'. The line statement continues: 'Using an army, ultimately suffering a great defeat, because the king of the country is doomed'. Yu Fan explains: When the *Liù Sān* line returns to the correct position, the hexagram takes the form of *Shī*, so it is said 'using an army'; the negative energy is rebellious and not harmonious, *Kūn* symbolizes death and mourning, *Kan* symbolizes bloodshed, so it is said 'ultimately suffering a great defeat'. The *Gòu* hexagram's *Qián* symbolizes the king, now hidden within *Kūn*, which also symbolizes a foreign land, so it is said 'the king of the country is doomed'. Xun Shuang, following the meaning of *Qián* rising and *Kūn* descending, gives another explanation: *Kūn* symbolizes the people, so 'using an army' refers to the *Shàng Liù* line mobilizing an army to resist *Chū Jiǔ*; the yang energy grows and rises, inevitably eliminating all the yin, so it is said 'ultimately suffering a great defeat'. Here, the 'king' refers to *Chū Jiǔ*, which receives the mandate of heaven and restores the correct path, should naturally rise from below; now the *Shàng Liù* line raises an army to resist, the king's punishment will surely fall upon it, so it is said 'because the king of the country is doomed'.

至于十年不克征。虞翻曰：坤為至，為十年。陰逆坎臨，故“不克征”。謂五變設險，故帥師敗喪，君而無征也。何妥曰：理國之道，須進善納諫。迷而不復，安可牧民？以此行師，必敗績矣。敗乃思復，失道已遠。雖復十年乃徵，無所克矣。案：坤為先迷，故曰“迷復”。坤又為師象，故曰“行師”。坤數十，十年之象也。《象》曰：迷復之凶，反君道也。虞翻曰：姤乾為君，坤陰滅之，以國君凶，故曰“反君道”也。

The last sentence of the line statement says: it would take ten years before military action could be taken. Yu Fan explains: the hexagram K'un symbolizes 'arrival' and also represents ten years; the yin energy is rebellious and the danger of Kan is pressing in, hence 'unable to conquer'. This refers to the line six in the fifth changing to set up obstacles, so the commander of the army would be defeated, and the ruler would be powerless to launch military campaigns. He Tu, arguing from the perspective of governing the state, says: governing the country must employ virtuous people and listen to advice; if one has already lost direction and does not know to return, how can one properly care for the people? To launch military campaigns in such a state will certainly result in a great defeat; only after defeat does one think of returning, but by then one has strayed far from the right path. Even if ten years pass and military action is taken, there will be no significant results. Li Dingzuo's commentary adds: in the hexagram statement, K'un is said to 'first lose direction', hence it is called 'lost and returning'; K'un also has the image of a large army, hence it is called 'military campaign'; the completed number of K'un is ten, which exactly represents ten years. The Image Commentary says: the danger of losing direction and not returning is due to its violation of the way of the ruler. Yu Fan explains: in the hexagram Gou, Qian symbolizes the ruler, and K'un yin eliminates it, hence the ruler faces misfortune, thus 'returning to the ruler's way'.

《序卦》曰：復則不妄矣，故受之以無妄。崔覲曰：物復其本，則為成實，故言復則無妄矣。(震下乾上)。無妄。何妥曰：乾上震下，天威下行，物皆絜齊，不敢虛妄也。元享，利貞。虞翻曰：遁上之初。此所謂四陽二陰，非大壯則遁來也。剛來交初，體乾，故“元亨”。三四失位，故“利貞”也。其匪正有眚，不利有攸往。虞翻曰：非正謂上也。四已之正，上動成坎，故“有眚”。變而逆乘，天命不右，故“不利有攸往”矣。

The "Xugua Zhuan" says: When things return to their original state, they will not be false or mistaken, so the hexagram "Fu" is followed by "Wu Wang." Cui Jin explains: When all things return to their original roots, they will bear fruit, so returning to the original state means there is no falsehood. The hexagram "Wu Wang" has Zhen below and Qian above. He Tuo explains: Qian is above and Zhen is below, meaning the majesty of heaven descends from above, and all things are orderly and disciplined, thus not engaging in false or mistaken actions. The hexagram statement says: Greatly prosperous and suitable for upholding correctness. Yu Fan explains according to the changing of the hexagram: "Wu Wang" comes from the upper line of "Dun" hexagram moving down to the first position, which is called the hexagram with four yang lines and two yin lines. It does not come from "Da Zhuang," but from "Dun." Yang lines descend to the first position and form the body of Qian, thus "Yuan Heng." The third and fourth lines are not in the correct position, thus "Li Zhen." The hexagram statement also says: "If not correct, there will be calamity; it is not suitable to go somewhere." Yu Fan explains: "Not correct" refers to the upper line nine. The sixth line four has already changed to the correct position, but the upper line nine moves again and becomes Kan, thus "there will be calamity." After the upper line nine moves, it goes against the trend and overpowers, thus not receiving the assistance of heaven's mandate, so "it is not suitable to go somewhere."

《彖》曰：無妄，剛自外來而為主於內。蜀才曰：此本遁卦。案：剛自上降，為主於初，故“動而健，剛中而應”也。於是乎邪妄之道消，大通以正矣，無妄大亨，乃天道恆命也。動而健，剛中而應。大享以正，天之命也。其匪正有眚，不利有攸往。虞翻曰：動，震也。健、大亨謂乾。剛中謂五，而應二。大亨以正，變四承五；乾為天，巽為命，故曰“大亨以正，天之命也”。

The Commentary on the Judgment says: The hexagram "Without Delusion" is formed when a yang line comes down from the outer trigram to become the main line of the inner trigram. Shu Cai only pointed out the origin of the change in the hexagram: this hexagram originally comes from the hexagram "Retreating." Li Dingzuo's commentary explains further: a yang line descends from the upper position to become the main line of the first line, so the Commentary on the Judgment continues to say "movement and strength, firm and responsive." Thus, the way of delusion and falsehood is eliminated, and great success is achieved through correctness, which is the command of heaven. The Commentary on the Judgment says "movement and strength, firm and responsive. Great success through correctness, the command of heaven. If not correct, there will be calamity, and it is not advantageous to go forward." Yu Fan explains: "movement" refers to the lower trigram Zhen, "strength" and "great success" refer to the upper trigram Qian; "firm and responsive" refers to the line nine in the fifth position, which corresponds with the line six in the second position; the phrase "great success through correctness" refers to the line six in the fourth position changing to support the line nine in the fifth position; Qian symbolizes heaven, and Xun symbolizes command, so it is said "great success through correctness, the command of heaven."

無妄之往，何之矣。虞翻曰：謂四已變，上動體屯，坎為泣血漣如，故“何之矣”。天命不右，行矣哉。虞翻曰：天，五也。巽為命。右，助也。四已變成坤，天道助順。上動，逆乘巽命。故“天命不右，行矣哉”。言不可行也。馬君云：天命不右行，非矣。

The Commentary on the Judgment says, "Without being righteous, how can one go?" Yu Fan explains: This refers to the fact that the sixth line has become a yang line, and the top yang line moves again, transforming the hexagram into Zhun. The sixth line of Zhun has the image of "weeping blood and tears flowing," so it is said that one cannot go anywhere else. The Commentary on the Judgment also says, "Heaven's mandate does not support, so why go?" Yu Fan explains: "Heaven" refers to the fifth yang line, and Xun symbolizes command. "Right" means support; since the sixth line has become Kun, the heavenly way supports the gentle and yielding. When the top yang line moves, it goes against the trend and oversteps Xun, which symbolizes the heavenly mandate. Therefore, "Heaven's mandate does not support, so why go?" means one should not take action. Ma Rong misreads this sentence as "Heaven's mandate does not support going," which is incorrect.

《象》曰：天下雷行，物與無妄，《九家易》曰：天下雷行，陽氣普遍，無物不與，故曰“物與”也。物受之以生，無有災妄，故曰“物與無妄”也。虞翻曰：與，謂舉。妄，亡也。謂雷以動之，震為反生，萬物出震，無妄者也，故曰“物與無妄”。《序卦》曰：復則不妄矣。故受之以無妄。而京氏及俗儒，以為大旱之卦，萬物皆死，無所復望，失之遠矣。有無妄然後可畜，不死明矣。若物皆死，將何畜聚，以此疑也。

The Great Image Commentary says: Thunder moves across the heavens, and all things receive their proper assignments without falsehood. The Nine Schools Commentary explains: Thunder moves across the heavens, and the yang energy spreads universally, so that nothing is left without being given, hence it is said "things receive." All things receive the yang energy and grow, without any false calamity, hence it is said "things receive without falsehood." Yu Fan offers another explanation: "Receive" means to lift up, and "falsehood" means loss; this refers to the thunder shaking all things, indicating a reversal of generation, and things arising from the thunder are precisely not lost, hence it is said "things receive without falsehood." The Sequence of Hexagrams says, "After returning, there is no falsehood, hence it is followed by 'Without Falsehood'"; yet Jing Fang and the common scholars of Confucianism take the hexagram 'Without Falsehood' as the hexagram of great drought, believing that all things are dead and there is no hope left, which is indeed very far from the truth. The Sequence of Hexagrams clearly states that only after 'Without Falsehood' can there be cultivation, indicating that all things are not dead; if all things were dead, what could be cultivated and accumulated? From this we can see that their interpretation is doubtful.

先王以茂對時育萬物。虞翻曰：先王謂乾。乾盈為茂，艮為對時。體頤養象，萬物出震。故“以茂對時育萬物”。言物皆死，違此甚矣。侯果曰：雷震天下，物不敢妄；威震驚洽，無物不與，故“先王以茂養萬物”，乃對時而育矣。時泰，則威之以無妄；時否，則利之以嘉遁。是對時而化育也。

The Great Image Commentary continues to say: Former kings thus vigorously followed the heavenly timing to nurture all things. Yu Fan explains: "Former kings" refers to Qian; Qian's yang is full and flourishing, which is "Mao," corresponding to the timing of Gen; the structure of the hexagram also has the nurturing image of Yi. All things emerge from Zhen, so it says "with flourishing responding to the timing to nurture all things." The view that all things are dead contradicts this greatly. Hou Guo explains: Thunder shakes the world, and all things dare not be reckless; the power and authority subdue while the grace is widespread, so that no thing is left without being given. Thus, former kings vigorously nurtured all things, which is following the heavenly timing to cultivate and nurture. When the time is favorable, use the severity of Wu Wang to regulate it; when the time is blocked, use the "auspicious retreat" of Duan to guide it. This is following the situation to carry out cultivation and nurturing.

初九：無妄，往吉。虞翻曰：謂應四也。四失位，故命變之正。四變得位，承五應初，故“往吉”。在外稱往也。《象》曰：無妄之往，得志也。虞翻曰：四變應初，夫妻體正，故“往得志”矣。六二：不耕穫，不菑畲，則利有攸往。虞翻曰：有益耕象，無坤田，故“不耨”。震為禾稼，艮為手，禾在手中，故稱“獲”。田在初，一歲曰“菑”。在二、二歲曰“畲”。初爻非坤，故不菑而畲也。得位應五，利四變之益，則坤體成，有耒耨之利，故“利有攸往”。往應五也。《象》曰：不耕穫，未富也。虞翻曰：四動坤虛，故“未富也”。

The first line of the hexagram Wuwang says: Not being reckless, going forward brings good fortune. Yu Fan explains: This refers to the line nine at the beginning corresponding with the line six in the fourth. The line six in the fourth is not in the correct position, so it is commanded to change and return to the correct position. When the line six in the fourth changes, it attains the correct position, and it is above the line nine in the fifth and below the line nine at the beginning, so it is said 'going forward brings good fortune'. Going to the outer trigram is called 'going'. The Image Commentary says: Going forward without recklessness, is to realize one's aspirations. Yu Fan explains: When the line six in the fourth changes and corresponds with the line nine at the beginning, it is like husband and wife each in their proper place, so going forward realizes one's aspirations. The second line says: Not tilling the fields yet having a harvest, not clearing the land yet having a cultivated field, thus going forward is beneficial. Yu Fan explains according to the change of the hexagram: The original hexagram is related to the hexagram Yi and has the image of farming, but there is no the trigram坤 which symbolizes the field, so it is said 'not tilling'. The trigram Zhen symbolizes crops, and the trigram Gen symbolizes the hand, with the crops held in the hand, so it is called 'harvest'. The field is in the first line, clearing the land for the first year is called 'zui', and for the second year is called 'she'. The first line is not the trigram坤, so it has not gone through the process of clearing the land and directly has a cultivated field. The line six in the second is in the correct position and corresponds with the line nine in the fifth, it is suitable for the line six in the fourth to change into the hexagram Yi, at that time the trigram坤 is formed, and there is the benefit of plowing and tilling, so it is said 'going forward is beneficial', which is to go forward and correspond with the line nine in the fifth. The Image Commentary says: Harvesting without tilling, is not yet rich. Yu Fan explains: When the line six in the fourth changes, the trigram坤 becomes empty, so it is said 'not yet rich'.

六三：無妄之災，或繫之牛。行人之得，邑人之災。《象》曰：行人得牛，邑人災也。虞翻曰：上動體坎，故稱“災”也。四動之正，坤為牛，艮為鼻為止；巽為桑，為繩，繫牛鼻而止桑下，故“或繫之牛”也。乾為行人，坤為邑人，乾四據三，故“行人之得”。三繫於四，故“邑人之災”。或說：以四變剛牛應初，震坤為死喪，故曰“行人得牛，邑人災也”。

The Line Statement of the sixth line of the "Wu Wang" hexagram says: an unexpected disaster comes, someone ties a cow there, a passerby takes the cow away, and the people of the same town suffer as a result. The Image Commentary says: the passerby gets the cow, but the people of the same town suffer. Yu Fan explains: when the top nine moves, the hexagram becomes Kan, so it is called "disaster"; the fourth line moves and becomes correct, Kun symbolizes the cow, Gen symbolizes the nose and stopping, and Xun symbolizes mulberry trees and ropes. The cow's nose is tied and stopped under a mulberry tree, so it is said "a cow is tied there." Qian symbolizes the passerby, and Kun symbolizes the people of the same town. The fourth line of Qian occupies the third line, so it is said "the passerby gets the cow"; the third line is connected by the fourth line, so it is said "the people of the same town suffer." Another interpretation says: the fourth line becomes a yang line, the cow corresponds with the initial nine, Zhen and Kun both indicate death and mourning, so it is said "the passerby gets the cow, the people of the same town suffer."

九四：可貞，無咎。虞翻曰：動得正，故“可貞”。承五應初，故“無咎”也。《象》曰：可貞無咎，固有之也。虞翻曰：動陰承陽，故“固有之也”。九五：無妄之疾，勿藥有喜。虞翻曰：謂四已之正，上動體坎；坎為疾，故曰“無妄之疾”也。巽為木，艮為石，故稱“藥”。坎為多眚，藥不可試，故“勿藥有喜”。康子饋藥，丘未達，故不嘗，此之謂也。《象》曰：無妄之藥，不可試也。侯果曰：位正居尊，為無妄貴主，百姓有過，在予一人。三四妄處，五乃憂疾，非乖攝，則藥不可試。若下皆不妄，則不治自愈，故曰“勿藥有喜”也。

The fourth line of the "Without Rashness" hexagram says: It is possible to hold to the correct path and there will be no mistake. Yu Fan explains: When the nine at the fourth moves, it attains the correct position, so it says "It is possible to hold to the correct path"; it is above the nine at the fifth and below the nine at the beginning, so there will be no mistake. The Image Commentary says: It is possible to hold to the correct path and there will be no mistake, because it inherently possesses this virtue. Yu Fan explains: When the nine at the fourth moves, it becomes yin, and it supports the yang, so it says "inherently possesses it." The fifth line of the hexagram says: It is not a disease caused by oneself, and even without taking medicine, it will recover and bring good fortune. Yu Fan explains: The six at the fourth has already changed to the correct position, and when the nine at the top moves, the hexagram becomes Kan, which symbolizes disease, so it says "a disease not caused by oneself"; Xun symbolizes plants and trees, and Gen symbolizes minerals, so it is called "medicine"; Kan also symbolizes many calamities and misfortunes, and medicine should not be used carelessly, so it says "without medicine there is good fortune." The "Analects of Confucius · The Conduct of the Countryside" records that Ji Kangzi gave medicine to Confucius, and Confucius said he did not understand the properties of medicine, so he dared not take it, which is exactly this meaning. The Image Commentary says: Medicine used for a disease not caused by oneself should not be used carelessly. Hou Guo interpreted from the perspective of the ruler: The nine at the fifth is in the correct position and holds a high position, being the respected ruler of the "Without Rashness" era; if the people commit mistakes, the responsibility lies with the ruler alone. The third and fourth lines are in an erroneous position, so the nine at the fifth becomes worried and ill; as long as the government does not act wrongly, medicine should not be used carelessly; if all below are not rash, the illness will recover on its own, so it says "without medicine there is good fortune."

上九：無妄行，有眚，無攸利。虞翻曰：動而成坎，故“行有眚”。乘剛逆命，故“無攸利”。天命不右，行矣哉。《象》曰：無妄之行，窮之災也。崔覲曰：居無妄之中，有妄者也。妄而應三，上下非正。窮而反妄，故為災也。

The line statement of the upper ninth line of the hexagram "Wu Wang" says: In the time of "Wu Wang," if one still acts recklessly, there will be calamity and no benefit. Yu Fan explains: When the upper ninth line moves, it becomes Kan, so acting leads to calamity; it oversteps the yang and violates the mandate of heaven, hence "no benefit," as stated in the "Commentary on the Judgment" "Heaven's mandate does not favor, how can one act?" The "Image Commentary" says: In the time of "Wu Wang," if one still acts recklessly, it is like reaching a dead end and inviting disaster by oneself. Cui Jin explains: The upper ninth line is in the hexagram "Wu Wang," yet itself is reckless; it uses recklessness to correspond with the sixth line three, and is inappropriate in both upper and lower positions; being in a desperate situation yet returning to recklessness, thus causing disaster.

《序卦》曰：有無妄然後可畜，故受之以大畜。崔覲曰：有誠實，則可以中心藏之，故言有無妄然後可畜也。(乾下艮上)。大畜：利貞。虞翻曰：大壯初之上，其德剛上也。與萃旁通。二五失位，故“利貞”。此萃五之復二，成臨。臨者。大也。至上有頤養之象，故名大畜也。不家食，吉。利涉大川。虞翻曰：二稱家，謂二五易位，成家人。家人體噬嗑食，故“利涉大川，應乎天也”。

The "Sequence of Hexagrams" says: After having real and sincere virtue, one can then accumulate, so after the hexagram "Without Pretense" comes the hexagram "Great Accumulation." Cui Jin explains: If one's heart has sincere virtue, one can keep it within and accumulate it, so having "Without Pretense" allows for accumulation. The hexagram "Great Accumulation" has the upper trigram Qian (Heaven) and the lower trigram Gen (Mountain). The hexagram statement says: It is appropriate to hold to the correct path. Yu Fan explains through the transformation of lines and the mutual relationship of hexagrams: The hexagram "Great Accumulation" comes from the first line of the hexagram "Great Strength" moving up to the top position, so the "Commentary on the Judgment" says "its virtue is strong above." It is also in mutual relationship with the hexagram "Cohesion." The second and fifth lines are not in the correct position, so it is advantageous to hold to the correct path. If the fifth line of "Cohesion" moves down to the second line of "Return," it becomes the hexagram "Approaching," which means "great." Up to the top line, it has the image of "Nourishment," so it is called "Great Accumulation." The hexagram statement also says "not eating at home, auspicious. Advantageous to cross great rivers." Yu Fan explains: The second line is called "home," and when the second and fifth lines exchange positions, it becomes the hexagram "Family." The hexagram "Family" contains the hexagram "Breaking the Bones" and has the image of eating, so it says "advantageous to cross great rivers, responding to heaven."

《彖》曰：大畜，剛健篤實，輝光日新。虞翻曰：剛健謂乾，篤實謂艮。二已之五，利涉大川。互體離坎，離為日，故“輝光日新”也。其德剛上而尚賢。蜀才曰：此本大壯卦。案：剛自初升，為主於外。剛陽居上，尊尚賢也。能健止，大正也。虞翻曰：健，乾。止，艮也。二五易位，故“大正”。舊讀言能止健，誤也。不家食吉，養賢也。虞翻曰：二五易位成家人。今體頤養象，故“不家食吉，養賢也”。案：乾為賢人也，艮為宮闕也，令賢人居於闕下，不家食之象。利涉大川，應乎天也。京房曰：謂二變五體坎，故“利涉大川”。五天位，故曰“應乎天”。

The Commentary on the Judgment says: The hexagram Great Accumulation is strong and solid, its radiance renewed daily. Yu Fan explains: "Strong and vigorous" refers to the lower trigram Qian, "solid and sincere" refers to the upper trigram Gen; since the line Nine in the Second has reached the fifth position, it is advantageous to cross great rivers; the interacting trigrams contain Li and Kan, with Li symbolizing the sun, hence "radiance renewed daily." The Commentary on the Judgment says: "Its virtue is strong above and reverent towards the virtuous." Shu Cai clarifies the origin of the hexagram's transformation: this hexagram originally comes from Great Strength. Li Dingzuo adds: Yang strength rises from the initial position to become the master of the outer trigram; Yang strength occupying the upper position is precisely reverent towards the virtuous. The Commentary on the Judgment says: "It is able to be strong and to stop, which is great correctness." Yu Fan explains: "Strong" refers to Qian, "stop" refers to Gen; lines Two and Five exchange positions, hence "great correctness"; the old text reads "able to stop strong," which is incorrect. The Commentary on the Judgment says: "Not eating at home is auspicious, nurturing the virtuous." Yu Fan explains: lines Two and Five exchange to form the hexagram Family, and now the hexagram also has the image of Yi (Nourishment), hence "not eating at home is auspicious, nurturing the virtuous." Li Dingzuo adds: Qian symbolizes the virtuous person, Gen symbolizes the palace, allowing the virtuous person to reside beneath the palace and receive俸禄, which is the image of not needing to eat at home. The Commentary on the Judgment says: "Advantageous to cross great rivers, responding to heaven." Jing Fang explains: line Nine in the Second moves and forms the trigram Kan with line Five, hence "advantageous to cross great rivers"; line Five is the heavenly position, hence "responding to heaven."

《象》曰：天在山中，大畜。向秀曰：止莫若山，大莫若天，天在山中，大畜之象。天為大器，山則極止，能止大器，故名大畜也。君子以多志前言往行，以畜其德。虞翻曰：君子謂乾。乾為言，震為行，坎為志；乾知大始，震在乾前，故“識前言往行”。有頤養象，故“以畜其德”矣。

The Great Image Commentary says: Heaven is contained within the mountain, which is the meaning of the hexagram Great Accumulation. Xu Xiu explains: Nothing is more capable of stopping than the mountain, and nothing is more vast than Heaven; Heaven being within the mountain represents the great accumulation of things. Heaven is the greatest capacity, and the mountain is the most still; thus, it is able to contain such a great capacity, hence the name Great Accumulation. The Great Image Commentary then says: Therefore, the gentleman should remember the good words of past sages and the virtuous deeds of former sages, to cultivate his own virtue. Yu Fan explains: "The gentleman" refers to Qian; Qian symbolizes speech, Zhen symbolizes action, and Kan symbolizes memory; Qian governs the creation of all things, and Zhen comes before Qian, so it is said "knowing the words of the past and the deeds of the ancients"; the hexagram has the image of "Nourishment" from the hexagram Yi, so it is said "to cultivate his virtue."

初九：有厲，利已。王弼曰：四乃畜已，未可犯也。進則災危，有厲則止，故能“利已”。《象》曰：有厲，利已，不犯災也。虞翻曰：謂二變正，四體坎，故稱“災也”。九二：輿說腹。虞翻曰：萃坤為車，為腹；坤消乾成，故“車說腹。”腹，或作輻也。《象》曰：輿說腹，中無尤也。盧氏曰：乾為輿。案：輻車之鉤心。夾軸之物。處失其正，上應於五。五居畜盛，止不我升，故且說輻停留。待時而進退，得正，故“無尤”也。

The first line of the Great Accumulation hexagram states: There is danger, and it is appropriate to stop. Wang Bi explains: The sixth line four is restraining the first line nine, so it is not appropriate to provoke it; advancing rashly would lead to calamity, and recognizing the danger and stopping accordingly allows one to benefit oneself. The Image Commentary says: There is danger and it is appropriate to stop, in order not to provoke calamity. Yu Fan explains: The second line nine changes to become correct, and the fourth line six is in the form of the坎 (water) trigram, so it is called 'calamity'. The second line's line statement says: The carriage wheel has fallen off. Yu Fan explains by analogy: The hexagram of Great Accumulation is analogous to the hexagram of Accumulation. In the hexagram of Accumulation, the坤 (earth) trigram symbolizes the carriage and also the rabbit under the carriage axle; when the坤 trigram declines and the乾 (heaven) trigram remains, it is said that the carriage wheel has fallen off the rabbit. 'Abdomen' is sometimes written as 'spoke'. The Image Commentary says: The carriage wheel falling off the rabbit is because it is in the central position and thus does not lead to error. Lu said: The乾 trigram symbolizes the carriage body. Li Dingzuo adds: 'Spoke' is the hook center of the carriage, a part that holds the axle. The second line nine loses its correct position and connects upward with the fifth line six; the fifth line six is at the peak of accumulation, and stops it from moving upward, so the second line nine temporarily removes the spoke and stops, waiting for the right opportunity to decide whether to advance or retreat, eventually regaining correctness, thus 'no blame'.

九三：良馬逐，利艱貞，吉。日閒輿衛，虞翻曰：乾為良馬，震為驚走，故稱“逐”也。謂二已變，三在坎中，故“利艱貞吉”。離為日。二至五，體師象。坎為閒習，坤為車輿；乾人在上，震為驚衛，講武閒兵，故曰“日閒輿衛”也。利有攸往。《象》曰：利有攸往，上合志也。虞翻曰：謂上應也。五已變正，上動成坎，坎為志，故“利有攸往，與上合志也”。

The line statement of the ninth trigram in the Great Accumulation hexagram says: A good horse gallops and chases, it is favorable to maintain uprightness in hardship, resulting in auspiciousness; daily practice of chariot and military defense. Yu Fan explains: The trigram Qian symbolizes a good horse, and Zhen symbolizes sudden galloping, hence the term 'chase'. Nine two has already changed, and nine three is in the middle of Kan, hence 'favorable to maintain uprightness in hardship, auspicious'. Li symbolizes the sun; from the second trigram to the fifth trigram forms the image of the Army hexagram; Kan symbolizes familiarity and practice, and Kun symbolizes chariots and vehicles; the person symbolized by Qian is above, and Zhen symbolizes guards, thus explaining the practice of military affairs and the drill of chariots and vehicles, hence 'daily practice of chariot and military defense'. The line statement also says 'favorable to go somewhere', and the image commentary says: favorable to go somewhere, is in harmony with the aspirations of the upper trigram. Yu Fan explains: this refers to nine three corresponding with upper nine; six five has already changed to become correct, and upper nine once moves to become Kan, Kan symbolizes aspirations, hence 'favorable to go somewhere, in harmony with the aspirations of the upper trigram'.

六四：童牛之告，元吉。虞翻曰：艮為童。五已之正。萃坤為牛。告謂以木楅其角。大畜，畜物之家，惡其觸害。艮為手，為小木。巽為繩。繩縛小木，橫著牛角，故曰“童牛之告”。得位承五，故元吉而喜，喜，謂五也。《象》曰：六四元吉，有喜也。侯果曰：坤為輿，故有牛矣。牿，楅也。以木為之，橫施於角，止其牴之威也。初欲上進，而四牿之。角既被牿，則不能觸四，是四童初之角也。四能牿初，與無角同，所以“元吉”而“有喜”矣。童牛，無角之牛也。《封人職》曰：設其楅衡。注云：楅設於角，衡設於鼻，止其牴觸也。

The fourth line of the hexagram Da Xu says: Adding a crossbar to the horns of a young ox to restrain it, this is a great blessing. Yu Fan explains: Gen represents the young, so it is called 'child'; the sixth line five has changed to become correct. The hexagram of Cui, which is in parallel, has Kun representing the ox. 'Gao' means placing a wooden bar across the ox's horns. Da Xu is the hexagram of raising livestock, and it most fears the ox's horns pushing against people. Gen represents the hand and also a small piece of wood; Xun represents a rope. Using a rope to tie the small piece of wood and cross it over the ox's horns, this is called 'child ox with a bar'. The sixth line four is in the correct position and supports the ninth line five, so it is great blessing with joy, and the 'joy' refers to the ninth line five. The Image Commentary says: The great blessing of the sixth line four is with joy. Hou Guo explains: Kun represents a carriage, so there is an ox; 'gu' is the same as 'zhu', made of wood, placed across the ox's horns to prevent it from pushing. The first line nine wants to advance, and the sixth line four uses the bar to restrain it. Since the horns are restrained, they cannot push against the sixth line four, so the sixth line four treats the first line nine as a young ox. The sixth line four is able to restrain the first line nine, and the effect is the same as if the ox had no horns, so it is 'original blessing' and 'with joy'. The term 'child ox' refers to a young ox that has not yet grown horns. The Zhou Li, Di Gao, Feng Ren records 'setting up the zhu and he', Zheng Xuan's commentary says: 'Zhu' is placed on the horns, 'he' is placed on the nose, to prevent the ox from pushing and injuring people.

六五：豶豕之牙，吉。虞翻曰：二變時，坎為豕。劇豕稱豶。令不害物。三至上，體頤象。五變之剛，巽為白；震為出；剛白從頤中出，牙之象也。動而得位，“豶豕之牙，吉”。《象》曰：六五之吉，有慶也。虞翻曰：五變得正，故“有慶也”。崔覲曰：《說文》：豶，劇豕。今俗猶呼劇豬是也。然以豕本剛突，劇乃性和，雖有其牙，不足害物，是制於人也。以喻九二之剛健失位，若豕之劇，不足畏也；而六五應止之易，故“吉有慶矣”。案：九二坎爻，坎為豕也。以陽居陰，而失其位，若豕被劇之象也。

The Line Statement of the sixth line of the hexagram Da Xu says: A castrated pig still has tusks, which is auspicious. Yu Fan explains: When the second line moves, Kan represents the pig; a castrated pig is called "fen," which makes it no longer harmful to others. From the third line to the top line, the image of Yi is formed; the sixth line becomes a yang line, Xun represents white, and Zhen represents emergence. A hard and white object emerging from the mouth and jaw is exactly the image of teeth. The sixth line moves to the correct position, so it says "the tusks of the castrated pig, auspicious." The Image Commentary says: The auspiciousness of the sixth line is due to a celebration. Yu Fan explains: The sixth line moves to the correct position, so there is "a celebration." Cui Jin cites the text: The Shuowen Jiezi says "fen" means a castrated pig, and today in the folk it is still called "qiao pig." Pigs by nature are fierce and aggressive, but after castration, their temper becomes gentle. Although they still have tusks, they are no longer harmful to others, because they have been tamed. This is used as an analogy: the second line, although strong and vigorous, is out of place, just like a castrated pig, which is not to be feared; the fifth line can easily stop it, so "auspicious with celebration." Li Dingzuo adds: The second line is a line of Kan, and Kan represents the pig; it is a yang line in a yin position and has lost its correct position, which exactly matches the image of a castrated pig.

上九：何天之衢，享。虞翻曰：何，當也。衢，四交道。乾為天，震艮為道。以震交艮，故“何天之衢，亨”。上變，坎為亨也。王弼曰：處畜之極，畜極則亨。何，辭也。猶云何畜，乃天之衢亨，道大行也。《象》曰：何天之衢，道大行也。虞翻曰：謂上據二陰。乾為天道，震為行，故“道大行矣”

The line statement of the Upper Ninth line of the Great Accumulation hexagram says: Shouldering the great path that connects to heaven, there is smooth progress. Yu Fan explains: "He" means to bear responsibility, and "qu" refers to a crossroads where four paths meet; Qian symbolizes heaven, and Zhen and Gen symbolize roads. Zhen combines with Gen, so it is said "Heaven's crossroad, smooth." The Upper Ninth line changes into Kan when transformed, and Kan has the meaning of smooth passage. Wang Bi offers another interpretation: The Upper Ninth line is at the extreme point of accumulation; when accumulation reaches its peak, it naturally becomes smooth. "He" is a particle used for speech, equivalent to asking "what more is there to accumulate?" Thus, the heavenly path is smooth, and the correct path is widely通行. The Image Commentary says: Shouldering the great path that connects to heaven, this is the great smooth passage of the correct path. Yu Fan explains: This refers to the Upper Ninth line occupying the position of the two lower yin lines; Qian symbolizes the heavenly path, and Zhen symbolizes movement, so it is said "the path is widely通行."

《序卦》曰：物畜然後可養，故受之以頤。頤者，養也。崔覲曰：大畜剛健，輝光日新，可以觀其所養，故言“物畜然後可養”。(震下艮上)。頤：貞吉。虞翻曰：晉四之初。與大過旁通。養正則吉。謂三爻之正，五上易位，故“頤貞吉”。反覆不衰，與乾、坤、坎、離、大過、小過、中孚同義。故不從臨觀四陰二陽之例。或以臨二之上，兌為口，故有口實也。觀頤，虞翻曰：離為目，故“觀頤”，觀其所養也。

The "Xugua Zhuan" says: When all things are accumulated, they can then be nurtured, so after the hexagram "Da Xu" comes "Yi"; "Yi" means to nurture. Cui Jin explains: "Da Xu" is strong and solid, with a bright and renewed appearance, so from it one can observe what it nurtures, hence "wu xu ranhou ke yang." The hexagram "Yi" has Zhen below and Gen above. The hexagram statement says: "Maintaining the correct position brings good fortune." Yu Fan explains by means of hexagram transformation and mutual opposition: "Yi" comes from the fourth line of "Jin" hexagram moving down to the first position, and is mutually opposite to "Da Guo" hexagram. Nurturing in the correct way brings good fortune, meaning that the sixth line returns to the correct position, and the fifth and upper lines exchange positions, hence "yi zhen ji." This hexagram remains the same even when its upper and lower parts are reversed, and it belongs to the same category as Qian, Kun, Kan, Li, and "Da Guo," "Xiao Guo," and "Zhong Fu." Therefore, it is not analyzed according to the usual pattern of hexagrams with four yin lines and two yang lines, such as "Lin" and "Guan." Some people believe that it comes from the second line of "Lin" hexagram moving up to the upper position. Dui symbolizes the mouth, so there is something in the mouth in the hexagram. The hexagram statement says "guan yi." Yu Fan explains: Li symbolizes the eyes, hence "guan yi," meaning to observe what is being nurtured.

自求口實。虞翻曰：或以大過兌為口，或以臨兌為口。坤為自，艮為求。口實，頤中物，謂其自養。鄭玄曰：頤中，口車輔之名也。震動於下，艮止於上，口車動而上，因輔嚼物以養人，故謂之頤。頤，養也。能行養，則其幹事，故吉矣。二五離爻，皆得中。離為目，觀象也觀頤，觀其養賢與不肖也。頤中有物曰“口實”。自二至五有二坤，坤載養物，而人所食之物皆存焉。觀其求可食之物，則貪廉之情可別也。

The Hexagram Statement says, "Self-sustenance." Yu Fan explains that some take the trigram Dui from the Great Exceeding (Da Guo) as representing "mouth," while others take Dui from the Approaching (Lin) as "mouth." The trigram Kun represents "self," and the trigram Gen represents "seeking." "Mouthful substance" refers to the food in the mouth, meaning that a person sustains himself. Zheng Xuan explains by taking the symbolic meaning: "Yi" refers to the mouth, jaw, and cheek. The trigram Zhen is below and moves, while the trigram Gen is above and stops. The jaw moves upward, using the cheeks to chew food to sustain others, hence the name "Yi," which means sustenance. Being able to sustain others leads to success, hence the auspiciousness. The second and fifth lines are both Li lines, and both are in the middle. Li represents eyes, so there is an image of observation. "Observing sustenance" means observing whether the person sustains the virtuous or the unworthy. Having food in the mouth is called "mouthful substance." From the second to the fifth lines, there are two Kun lines. Kun can carry and nourish things, and the food people eat is stored within it. Observing what kind of sustenance a person seeks reveals whether he is greedy or upright.

《彖》曰：頤貞吉，養正則吉也。姚信曰：以陽養陰，動於下，止於上，各得其正，則吉也。宋衷曰：頤者，所由飲食自養也。君子割不正不食，況非其食乎。是故所養必得賢明，自求口實，必得體宜，是謂“養正”也。觀頤，觀其所養也。侯果曰：王者所養，養賢則吉也。自求口實，觀其自養也。侯果曰：此本觀卦。初六升五，九五降初，則成頤也。是自求口實，觀其自養。案：口實，謂頤口中也。實事可言。震，聲也。實物可食。艮，其成也。

The Commentary on the Judgment says: The hexagram "Yi" (Nourishment) brings good fortune when the lines are upright, meaning that proper nourishment leads to good fortune. Yao Xin explains: Using a yang line to nourish a yin line, with movement below and stillness above, each line is in its proper place, thus bringing good fortune. Song Zhong explains from the perspective of meaning: "Yi" refers to the means by which humans sustain themselves through food; a gentleman does not eat meat that is not properly cut, let alone things that should not be eaten. Therefore, the person being nourished must be a virtuous person, and one's own pursuit of food must be in accordance with propriety. This is called "nourishing the upright." The Commentary on the Judgment says, "Observing nourishment, observing what is being nourished." Hou Guo explains: The objects nourished by the sovereign, if they are virtuous people, bring good fortune. The Commentary on the Judgment says, "Seeking food oneself, observing how one sustains oneself." Hou Guo explains: This hexagram originates from the hexagram "Guan" (Observation). The line initially in the first position moves to the fifth, and the line initially in the fifth moves to the first, forming the hexagram "Yi." This represents seeking food oneself, observing how one sustains oneself. Li Dingzuo adds: "Koushi" refers to the food in the mouth; true words can be spoken, and the trigram Zhen (Thunder) symbolizes sound; real things can be eaten, and the trigram Gen (Mountain) symbolizes completed objects.

天地養萬物，崔元曰：天，上。地，初也。萬物，眾陰也。天地以元氣養萬物，聖人以正道養賢及萬民，此其聖也。聖人養賢以及萬民。虞翻曰：乾為聖人，艮為賢人，頤下養上，故“聖人養賢”。坤陰為民，皆在震上。以貴下賤，大得民，故“以及萬民”。頤之時大矣哉。天地養物，聖人養賢以及萬民，人非頤不生，故大矣。

The Commentary on the Judgment says, "Heaven and Earth nourish all things." Cui Yuan explains: "Heaven" refers to the Nine at the Top, "Earth" refers to the Nine at the Beginning, and "all things" refers to the many yao in the middle; Heaven and Earth use their vital energy to nourish all things, and the sage uses the correct way to nourish the virtuous and thus all people, which is why he is considered a sage. The Commentary on the Judgment also says, "The sage nourishes the virtuous and extends this to all people." Yu Fan explains: Qian represents the sage, Gen represents the virtuous person, and the lower trigram of the Hexagram Yi nourishes the upper trigram, so it is said, "The sage nourishes the virtuous"; Kun yao symbolize the people, who are all above Zhen; with a noble position humbly placed beneath, they thus gain great popular support, so it is said, "and extends this to all people." The Commentary on the Judgment praises, "The timing of Yi is indeed great." The following explanation says: Heaven and Earth nourish all things, the sage nourishes the virtuous and extends this to all people; people cannot survive without being nourished, so the timing of Yi is of great significance.

《象》曰：山下有雷，頤。劉表曰：山止於上，雷動於下，頤之象也。君子以慎言語，節飲食。荀爽曰：雷為號令，今在山下閉藏，故“慎言語”。雷動於上，以陽食陰，艮以止之，故“節飲食”也。言出乎身，加乎民，故慎言語所以養人也。飲食不節，殘賊群生，故節飲食以養物。

The Great Image Commentary says: Mountains below thunder, this is the hexagram of Sustenance. Liu Biao explains: The mountain is still above, and the thunder is moving below, which is the image of the mouth and cheek with stillness above and movement below. The Great Image Commentary then says: Therefore, the gentleman is cautious in speech and restrains his diet. Xun Shuang explains: Thunder symbolizes commands. Now, the thunder is hidden beneath the mountain and remains silent, so it is said 'be cautious in speech'; if the thunder were above and shaking, it would be yang devouring yin, but the mountain stops it, so it is said 'restrain diet'. Speech originates from oneself and affects the people, so being cautious in speech is used to nourish others; if diet is not restrained, it will harm many living beings, so restraining diet is used to nourish things.

初九：舍爾靈龜，觀我朵頤，凶。虞翻曰：晉離為龜，四之初，故“舍爾靈龜”。坤為我，震為動；謂四失離入坤，遠應多懼，故“凶”矣。《象》曰：觀我朵頤亦不足貴也。侯果曰：初本五也。五互體艮，艮為山龜。自五降初，則為頤矣。是“舍爾靈龜”之德，來“觀朵頤”之饌。貪祿致凶。故“不足貴”。案：朵頤垂下，動之貌也。

The first line of the "Yi" hexagram says: Abandoning your own spiritual turtle, you stare at me with an open mouth and hanging jaw, longing to eat, which is dangerous. Yu Fan explains: The "Jin" hexagram's Li represents the turtle, and the fourth line moves down to the first position, hence saying "abandon your spiritual turtle." The坤 represents "me," and the Zhen represents movement. This indicates that the fourth line leaves the Li and enters the坤, corresponding with a distant line and thus being full of fear, hence "dangerous." The Image Commentary says: Staring at me with an open mouth and hanging jaw, it is not worth valuing. Hou Guo explains: The initial line was originally the fifth line of the "Guan" hexagram. The fifth line is in the mutual body of Gen, which represents mountain turtle. When it moves down from the fifth position to the first position, it becomes the "Yi" hexagram. This is abandoning one's own "spiritual turtle" like quality, turning instead to covet another's "duoyi" food; seeking salary leads to danger, hence "not worth valuing." Li Dingzuo adds: "Duoyi" refers to the hanging jaw and the desire to chew and eat.

六二：顛頤，拂經于丘頤，征凶。王肅曰：養下曰顛。拂，違也。經，常也。丘，小山，謂六五也。二宜應五，反下養初，豈非顛頤，違常於五也，故曰“拂經於丘”矣。拂丘雖阻常理，養下故謂養賢。上既無應，徵必凶矣，故曰“征凶”。《象》曰：六二征凶，行失類也。侯果曰：正則失養之類。六三：拂頤，貞凶。十年勿用，無攸利。虞翻曰：三失位體剝，不正相應，弒父弒君，故“貞凶”。坤為十年，動無所應，故“十年勿用，無攸利”也。《象》曰：十年勿用，道大悖也。虞翻曰：弒父弒君，故大悖也。

The Line Statement of the sixth line of the hexagram Yi says: To seek nourishment by turning upside down and going downward, to seek nourishment from a person on a hill, going forward will bring misfortune. Wang Su explains: To nourish someone below is called 'dian' (upside down), 'fu' means to violate, 'jing' means the usual way, 'qiu' is a hill, referring to the sixth line five. The sixth line two should originally correspond with the sixth line five, but instead it turns downward to nourish the first line nine, which is not the right way to seek nourishment, thus violating the usual way of corresponding with the sixth line five, hence 'fu jing yu qiu'. Although violating the ruler on the hill is against the usual way, nourishing the virtuous by going downward is still a form of nourishment; however, since there is no proper corresponding line above, going forward will certainly bring misfortune, hence 'zheng xiong'. The Image Commentary says: The sixth line two going forward brings misfortune, because what it does is not in harmony with its kind. Hou Guo only comments on one sentence: Holding to the correct position leads to losing the kind of nourishment. The Line Statement of the sixth line three says: Violating the way of nourishment, holding to this will bring misfortune, for ten years it will not be useful, there is nothing beneficial. Yu Fan explains: The sixth line three is out of position and the hexagram is close to the hexagram Bao, with an improper line corresponding with the upper line nine, which resembles the image of killing one's father and king, hence 'zhen xiong'; the earth represents ten years, and when it moves, there is no corresponding line, hence 'ten years no use, nothing beneficial'. The Image Commentary says: Ten years no use, because its way is greatly disorderly. Yu Fan explains: Killing one's father and king, hence greatly disorderly.

六四：顛頤，吉。虎視眈眈，其欲逐逐，無咎。王弼曰：履得其位，而應於初，以上養下，得頤之義。故曰“顛頤吉”。下交近瀆，則咎矣。故“虎視眈眈”，威而不猛。故“其欲逐逐”，而尚敦實。修此二者，乃得全其吉而無咎矣。觀其自養則養正，察其所養則養賢，頤爻之貴，斯為盛矣。《象》曰：顛頤之吉，上施光也。虞翻曰：晉四之初，謂三已變，故“顛頤”。與屯四乘坎馬同義。坤為虎，離為目。眈眈，下視貌。逐逐，心煩貌，坤為吝嗇，坎水為欲，故“其欲逐逐”。得位應初，故“無咎”。謂上已反三成離，故“上施光也”。

The Line Statement of the Fourth Line of the Hexagram Yi says: To seek nourishment by turning downward, it is auspicious; like a tiger gazing intently downward, desires follow one after another, without error. Wang Bi explains: The Fourth Line is in the proper position and corresponds with the First Yang, with the superior nurturing the inferior, which conforms to the meaning of the Hexagram Yi, hence saying 'reversed nourishment is auspicious.' However, if the nourishment is too close and intimate, it may border on disrespect, leading to fault, so one should 'gaze intently like a tiger,' maintaining dignity without fierceness; thus 'desires follow one after another,' emphasizing sincerity and steadfastness. Only when both aspects are cultivated can the auspiciousness be preserved without error. Observing how a person nourishes himself reveals whether he nourishes correctly; examining whom he nourishes shows whether he nurtures a virtuous person. The value of the lines in the Hexagram Yi reaches its peak with this line. The Image Commentary says: To seek nourishment by turning downward and gain auspiciousness, is because the superior's giving is luminous. Yu Fan explains: The Hexagram Yi comes from the Fourth Line of the Hexagram Jin moving down to the First Position, with the Third Line already changing to the correct position, hence 'reversed nourishment.' This is the same reasoning as the Fourth Line of the Hexagram Zun riding on the Kan water. The Earthly element symbolizes the tiger, the Fire element symbolizes the eye, 'dān dān' describes looking down intently; 'zhu zhu' describes restless desires, the Earthly element symbolizes stinginess, the Water element symbolizes desire, hence 'its desires follow one after another.' The Fourth Line is in the proper position and corresponds with the First Yang, hence 'without error'; the Ninth at the Top has returned to the Third Position and become Fire, hence 'the superior's giving is luminous.'

六五：拂經，居貞吉，不可涉大川。虞翻曰：失位，故拂經。無應順上。故“居貞吉”。艮為居也。涉上成坎，乘陽無應，故“不可涉大川”矣。《象》曰：居貞之吉，順以從上也。王弼曰：以陰居陽，拂頤之義也。無應於下，而比於上。故宜居貞，順而從上，則吉。上九：由頤，厲，吉。虞翻曰：由，自從也。體剝居上，眾陰順承，故“由頤”。失位，故“厲”。以坤艮自輔，故“吉”也。利涉大川。《象》曰：由頤，厲吉，大有慶也。虞翻曰：失位，故厲之。五得正成坎，坎為大川，故“利涉大川”。變陽得位，故“大有慶”也。

The Line Statement of the sixth line in the Hexagram of Cultivation says: going against the norm, staying in a proper position and being steadfast brings good fortune, but one cannot cross a great river. Yu Fan explains: the sixth line is a yin line in a yang position and thus is out of place, hence 'going against the norm'; it has no corresponding line and is obedient to the top line, hence 'staying in a proper position brings good fortune', as the trigram艮 (Gèn) symbolizes staying in place. If one ventures into danger and moves upward, it becomes the trigram坎 (Kǎn), which represents a river. It is riding over a yang line and has no proper correspondence, hence 'one cannot cross a great river'. The Image Commentary says: the good fortune of staying in a proper position comes from following the top line with flexibility. Wang Bi explains: a yin line in a yang position is contrary to the meaning of nurturing; it has no corresponding line below and is in harmony with the top line, so it is appropriate to stay in a proper position and follow the top line with flexibility, thus obtaining good fortune. The Line Statement of the top line says: the entire hexagram is nurtured by it, there is danger, but there is good fortune. Yu Fan explains: 'by' means 'from' or 'from the side of'; the top line is close to the Hexagram of Splitting and is at the top, with all the yin lines obeying and supporting it, hence 'nurtured by'. It is out of place, hence 'danger'; it can assist itself with the flexibility of坤 (Kūn) and the stillness of艮 (Gèn), hence 'good fortune'. The Line Statement also says 'favorable for crossing a great river'. The Image Commentary says: being nurtured by it, although there is danger, there is good fortune, which is great joy. Yu Fan explains: because it is out of place, hence danger; the sixth line is in the correct position and becomes the trigram坎 (Kǎn), which symbolizes a great river, hence 'favorable for crossing a great river'; changing to a yang line and being in the correct position, hence 'great joy'.

《序卦》曰：不養則不可動，故受之以大過。崔覲曰：養則可動，動則過厚，故受之以大過也。(巽下兌上)。大過：棟橈。虞翻曰：大壯五之初，或兌三之初。棟橈謂三。巽為長木，稱棟。初上陰柔，本末弱，故“棟橈”也。利有攸往，亨。虞翻曰：謂二也。剛過而中，失位無應，利變應五；之外稱往，故“利有攸往”，乃“亨”也。

The "Xugua Zhuan" says: Without nourishment and cultivation, there can be no action, so the "Yi" hexagram is followed by the "Daguo" hexagram. Cui Jin explains: When nourishment is sufficient, action can take place, and once action begins, it becomes excessive, hence the following of "Daguo." The "Daguo" hexagram has the lower trigram Xun (Wind) and the upper trigram Dui (Lake). The hexagram statement says: "The beam is bent." Yu Fan explains according to the transformation of the hexagram: "Daguo" comes from the fifth line of "Dazhuang" moving down to the first position, or from the third line of Dui moving down to the first position; "dongyang" refers to the line nine in the third position. Xun symbolizes tall timber, which can be called a beam; the first line and the top line are both yin and flexible, so the beginning and end of the house are weak, hence "dongyang." The hexagram statement also says: "It is advantageous to go somewhere, and it is harmonious." Yu Fan explains: This refers to the line nine in the second position; it is strong and excessive, yet it is in the center, it is out of its proper position and has no corresponding line, so it is advantageous to change and respond to the line nine in the fifth position; moving to the outer trigram is called "going," hence "it is advantageous to go somewhere," and thus "it is harmonious."

《彖》曰：大過，大者過也。虞翻曰：陽稱大，謂二也。二失位，故“大者過也”。棟橈，本末弱也。向秀曰：棟橈則屋壞，主弱則國荒。所以橈，由於初上兩陰爻也。初為善始，末是令終。始終皆弱，所以“棟橈”。王弼曰：初為本而上為末也。侯果曰：本，君也。末，臣也。君臣俱弱，棟橈者也。剛過而中，巽而說行，利有攸往，乃亨。虞翻曰：剛過而中，謂二。說，兌也。故“利有攸往”。大壯震五之初，故“亨”。與遁同義。大過之時大矣哉。虞翻曰：國之大事，在祀與戎，藉用白茅。女妻有子，繼世承祀，故“大矣哉”。

The Commentary on the Judgment says: "Great Excess" refers to excessive abundance of yang. Yu Fan explains: yang lines are called "great," here referring to nine two; nine two is out of its proper position, so it is said "greatness is excessive." The Commentary on the Judgment says "the beam bends, because the beginning and the end are weak." Xiang Xiu explains: if the beam bends, the house will collapse; if the ruler is weak, the state will be neglected. The reason for the bending is due to the two yin lines, the first line and the top line; the first line is a good beginning, the top line is a perfect conclusion, but both ends are weak, so "the beam bends." Wang Bi clearly states: the first line is the beginning, the top line is the end. Hou Guo explains with the analogy of ruler and minister: "the beginning" refers to the ruler, "the end" refers to the minister; if both ruler and minister are weak, the beam naturally bends. The Commentary on the Judgment says "yang is excessive but in the center, yielding and joyful, thus it is advantageous to go forward, and hence it is harmonious." Yu Fan explains: "yang is excessive but in the center" refers to nine two; "joyful" is the upper trigram, Dui, so it is said "advantageous to go forward"; the fifth line of the hexagram Great Strength moves down to the first position to form this hexagram, so "harmonious," which is the same reasoning as in the hexagram Retreat. The Commentary on the Judgment praises "how great is the time of Great Excess." Yu Fan explains: the great affairs of the state are worship and warfare; the first line "using white reeds" is the ritual of worship, nine two "an old man marries a young wife" and has a son, who can continue the lineage and uphold the ancestral rites, so it is said "how great is it."

《象》曰：澤滅木，大過。案：兌，澤也。巽，木滅漫也。凡木生近水者楊也。遇澤太過，木則漫滅焉。二五枯楊，是其義。君子以獨立不懼，遁世無悶。虞翻曰：君子謂乾初。陽伏巽中，體復一爻，潛龍之德，故稱“獨立不懼”。違則憂之，乾初同義，故“遁世無悶”也。初六：藉用白茅，無咎。虞翻曰：位在下稱藉，巽柔白為茅，故“藉用白茅”。失位，咎也。承二過四，應五士夫，故“無咎”矣。《象》曰：藉用白茅，柔在下也。侯果曰：以柔處下，履非其正，咎也。苟能絜誠肅恭不怠，雖置羞於地，可以薦奉，況藉用白茅，重慎之至，何咎之有矣。

The Great Image says: A great marsh has submerged the trees, which is the meaning of the hexagram Great Excess. Li Dingzuo explains: Dui represents the marsh, and Xun represents the trees. Trees are submerged by excessive water. Trees growing near water are mostly willows and poplars; when the marsh overflows, the trees are submerged. The lines nine two and nine five mention "withered willows," which is exactly this meaning. The Great Image continues: Therefore, the gentleman stands alone and is fearless, retreating from the world without feeling distressed. Yu Fan explains: "The gentleman" refers to the first line of Qian. Yang is hidden within Xun, and the hexagram contains the hexagram Fu with one yang line, possessing the virtue of the initial line of Qian, "the hidden dragon," hence it is called "standing alone without fear." When the world is adverse, he is cautious and vigilant, which is the same as the meaning of the initial line of Qian, hence it is said "retreating from the world without distress." The line statement of the first line says: Using white reed grass to lay the sacrificial offerings, there will be no fault. Yu Fan explains: Being in the lowest position is called "laying." Xun is gentle and white in color, symbolizing reed grass, hence it is said "laying with white reed grass." The first line is out of its proper position and should have a fault, but it supports nine two, passes over nine four, and corresponds with nine five, the "scholar," hence "there will be no fault." The Image Commentary says: Using white reed grass to lay, is the gentle one in the lower position. Hou Guo explains: A yin and gentle nature in the lowest position, and standing in an improper position, is naturally prone to fault; but if one remains pure, respectful, solemn, and diligent without slack, even placing the offerings directly on the ground would be acceptable, let alone using white reed grass to lay them, which is the utmost caution, so how could there be any fault?

九二：枯楊生稊，老夫得其女妻，無不利。虞翻曰，稊，穉也。楊葉未舒稱稊。巽為楊，乾為老，老楊故枯。陽在二也。十二月時，周之二月。兌為雨澤，枯楊得澤復生稊。二體乾老，故稱“老夫”。女妻謂上兌，兌為少女，故曰“女妻”。大過之家，過以相與，老夫得其女妻，故“無不利”。《象》曰：老夫女妻，過以相與也。虞翻曰：謂二過初與五，五過上與二。獨大過之爻得過其應，故“過以相與也”。

The line statement for the second line of the Great Excess hexagram says: A withered poplar tree regains new sprouts, an old man marries a young wife, there is no disadvantage. Yu Fan explains by taking the symbolic meaning and the seasonal influence: "Ting" refers to the tender stage, when the poplar leaves have not yet unfolded, they are called "ting"; the wind trigram symbolizes the poplar tree, and the heaven trigram symbolizes old age, so the old poplar tree becomes withered. Yang energy is at the second line, corresponding to the twelfth lunar month or the second month of the Zhou calendar; the trigram of the lake symbolizes rain, so the withered poplar tree receives the nourishment of rain and regains new sprouts. The second line belongs to the heaven trigram and represents old age, so it is called "old man"; "young wife" refers to the sixth line in the upper position, which is the lake trigram, symbolizing a young girl, so it is called "young wife." The Great Excess hexagram has lines that go beyond the usual to connect with each other, so an old man marries a young wife, hence "there is no disadvantage." The Image Commentary says: an old man marrying a young wife is going beyond the usual to connect. Yu Fan explains: this refers to the second line going beyond the first line to connect with the fifth line, and the fifth line going beyond the sixth line to connect with the second line; only the lines of the Great Excess hexagram can go beyond their usual corresponding lines, hence "excess in mutual connection."

九三：棟橈，凶。《象》曰：棟橈之凶，不可以有輔也。虞翻曰：本末弱，故橈。輔之益橈，故“不可以有輔”。陽以陰為輔也。九四：棟隆，吉。有他吝。虞翻曰：隆，上也。應在於初。已與五，意在於上。故“棟隆，吉”。失位動，入險而陷於井，故“有他吝”。《象》曰：棟隆之吉，不橈乎下也。虞翻曰：乾為動直，遠初近上，故“不橈下也”。

The line statement of the third line of the Great Excess hexagram says: The main beam bends, which is ominous. The image commentary says: The ominous nature of the main beam bending is because it cannot receive further support. Yu Fan explains: Both ends of the house are weak, so the main beam bends; if further support is added, it would only bend more, hence saying 'it is not advisable to have support,' because the yang line is supported by a yin line. The line statement of the fourth line says: The main beam rises upward, which is auspicious, but there is also something regrettable. Yu Fan explains: 'Rising upward' means going upward; the fourth line is in the correct position to the initial line, but it has already joined with the fifth line, and its intention is directed upward, hence saying 'the main beam rises upward, which is auspicious'; because it is out of its proper position and is changing, it falls into the well hexagram, hence saying 'there is something regrettable.' The image commentary says: The auspiciousness of the main beam rising upward is because it does not bend downward. Yu Fan explains: The nature of Qian is movement and uprightness; the fourth line is far from the initial line and close to the top line, hence saying 'it does not bend downward.'

九五：枯楊生華，老婦得其士夫，無咎無譽。虞翻曰：陽在五也。夬三月時，周之五月。枯楊得澤，故生華矣。老婦謂初，巽為婦，乾為老，故稱“老婦”也。士夫謂五。大壯震為夫，兌為少，故稱“士夫”。五過二，使應上。二過五，使取初。五得位，故“無咎”。陰在二多譽，今退伏初，故“無譽”。體姤淫女，故“過以相與”。使應少夫。《象》曰：“亦可醜也。”舊說以初為女妻，上為老婦，誤矣。馬君亦然。荀公以初陰失正，當變，數六，為女妻。二陽失正，數九，為老夫。以五陽得正位，不變，數七，為士夫。上陰得正，數八，為老婦。此何異俗說也。悲夫學之難，而以初本為小，反以上末為老。後之達者，詳其義焉。

The Line Statement of the Fifth Line of the Great Excess hexagram says: A withered poplar tree blooms, an old woman marries a young husband, there is no fault and no praise. Yu Fan explained according to the concept of the hexagram's energy and the symbolic imagery: Yang energy is at the fifth line, corresponding to the month of March in the Gua hexagram and the fifth month in the Zhou calendar; the withered poplar tree receives rain and thus blooms. "Old woman" refers to the first line, where Xun symbolizes a woman and Qian symbolizes old age, hence "old woman"; "young husband" refers to the fifth line, where Da Zhuang's Zhen symbolizes a husband and Dui symbolizes youth, hence "young husband." The fifth line surpasses the second line to correspond with the sixth line, and the second line surpasses the fifth line to marry the first line; since the fifth line is in the correct position, it "has no fault"; the yin line at the second position usually receives praise, but now it retreats to the first position, hence "no praise." The first line belongs to the Gou hexagram's image of a promiscuous woman, so it says "excess in mutual interaction," allowing her to correspond with the young husband. The Image Commentary therefore says "also disgraceful." The old interpretation took the first line as "the wife" and the sixth line as "the old woman," which is wrong, as Ma Rong also said so. Xun Shuang, however, believed that the first line's yin line is out of place and should change, its number being six, hence "the wife"; the second line's yang line is out of place, its number being nine, hence "old man"; the fifth line's yang line is in the correct place and does not change, its number being seven, hence "the young husband"; the sixth line's yin line is in the correct place, its number being eight, hence "the old woman." How is this different from the common interpretation? It is a pity how difficult it is to study: the first line is originally the young end, yet they say the upper line is old. Future generations of enlightened scholars, please carefully examine the meaning behind this.

《象》曰：枯楊生華，何可久也。老婦士夫，亦可醜也。虞翻曰：乾為久，枯而生華，故不可久也。婦體姤淫，故“可丑”也。上六：過涉滅頂，凶，無咎。虞翻曰：大壯震為足，兌為水澤。震足沒水，故“過涉”也。頂，首也。乾為頂，頂沒兌水中，故“滅頂凶”。乘剛，咎也。得位，故“無咎”。與滅耳同義也。

The Image Commentary says: A withered willow tree produces flowers, how can this last long; an old woman marrying a young husband, this is also shameful. Yu Fan explains: Qian represents enduring longevity, but a withered tree producing flowers cannot last long; the initial line belongs to the Gou hexagram, which represents a wanton woman, hence it is said 'shameful'. The line statement of the top line says: crossing a deep river, the water covers the head, dangerous but without blame. Yu Fan explains: The Zhan hexagram's Zhen represents the foot, and Dui represents marshes, the foot sinking into the water, hence it is said 'crossing too far'; 'head' is the head, Qian represents the head, the head sinking into the Dui water, hence it is said 'the head is submerged in danger'. The top line oversteps upon yang strength, it should have blame; but it is in the correct position, hence 'without blame', this is the same as the upper nine of the Shihe hexagram, which is bound with shackles covering the ears.

《象》曰：過涉之凶，不可咎也。《九家易》曰：君子以禮義為法，小人以畏慎為宜。至於大過之世，不復遵常，故君子犯義，小人犯刑。而家家有誅絕之罪。不可咎也。大過之世，君子遜遁，不行禮義，謂當不義則爭之，若比干諫而死是也。桀紂之民，可比屋而誅。上化致然，亦不可咎。曾子曰：上失其道，民散久矣。如得其情，則哀矜而勿喜，是其義也。

The Image Commentary says: The danger of crossing a deep river is not attributable to him. The Nine Schools' Commentary on the Book of Changes discusses this from the perspective of the times: the gentleman follows propriety and righteousness as his standard, while the petty person adheres to reverence and caution as his duty. In a time of Great Excess, people no longer follow the established way, so the gentleman violates righteousness and the petty person violates the law. Every household has deserved punishment, so it is not possible to blame each individual. In the time of Great Excess, the gentleman retreats and hides, and propriety and righteousness cannot be practiced. What is meant by encountering an unjust matter and striving to uphold reason is exemplified by the case of Bi Gan, who advised King Zhou and was executed. The people under the rule of Xia Jie and Shang Zhou were almost all deserving of death, which was caused by the rulers' education and cannot be blamed on the people. Zengzi said: When those in power lose the right path, the people's hearts have been scattered for a long time. If the actual crimes of those in power are investigated, we should show compassion and sympathy rather than rejoice. This is precisely the meaning of this statement.