The hexagram Zhan (Gradual) consists of the trigram Gen (Mountain) below and Xun (Wind) above.

艮下巽上。漸：女歸吉，利貞。女子之嫁也，猶士之仕也，皆惡不由其道也。漸之辭專以女歸為吉，女之適人，必待求而後行，納采問名，匪媒不得，漸之義莫大乎此。利貞者，所利在正也。貞者，靜而正也。女能以正行，未有不以漸者；能以漸固吉矣，然亦有漸而不正者，蓋長女少男，疑於不正，異乎咸之相感恱，故既吉又戒以利貞也。

The lower trigram of the Gradual hexagram is艮 (Mountain), and the upper trigram is巽 (Wind). The hexagram statement says: "Gradual: It is auspicious for a woman to marry, and it is favorable to maintain uprightness." A woman's marriage is like a gentleman's entry into official service; both are adverse to acting without following the proper path. The hexagram statement specifically takes a woman's marriage as auspicious because a woman must wait for the man to make the proposal before the marriage can take place. The process begins with the presentation of betrothal gifts and asking for the name, and without the mediation of a matchmaker, the marriage cannot be completed. There is no greater example of proceeding step by step than this. The statement "favorable to uprightness" means that what is favorable is maintaining uprightness. A woman who follows the proper path will naturally proceed step by step; proceeding step by step is inherently auspicious. However, there are cases where one proceeds step by step yet does not conform to uprightness. This is because this hexagram has the elder daughter above and the young son below, which may easily give rise to suspicion of impropriety. It is different from the Zhuan hexagram, where the young son and young daughter mutually attract each other. Therefore, after stating "auspicious," it further warns with "favorable to uprightness."

彖曰：漸之進也，女歸吉也。進得位，往有功也。進以正，可以正也。其位剛得中也。止而巽，動不窮也。進固多門矣：有挾術而進者，有阿其好而進者，有以邪塗進者，有假隱遁為徑而進者，莫若以漸而進為得其正，如女之歸人則吉也。進得位往有功也、進以正可以正也、其位剛得中也、止而巽動不窮也，皆進之善者也。進而得位，則可以行其志而可以大有為矣，故往有功也。未有枉尺而可以直尋者，枉道而可以事人者，亦未有身之不正而可正人者，故士之進身，其始不可不正也。進以正然後可以正，蓋一正君而國定矣。

The Commentary on the Judgment says: "Gradual progress is orderly advancement, so a woman marrying brings good fortune. Advancing to the proper position, going forward can achieve success. Advancing with the right path can correct others. The position of Nine in the Fifth is yang and central. Inner stillness and outer compliance, action will not lead to hardship." Originally, there are many ways to seek official positions: some use cunning, some flatter the sovereign's preferences, some take crooked paths, and some pretend to be recluses as a shortcut. None are as proper as gradual and orderly advancement, just as a woman marrying according to propriety brings good fortune. What is said "advancing to the proper position, going forward can achieve success," "advancing with the right path can correct others," "its position is strong and central," "stillness and compliance, action will not lead to hardship," all refer to the virtuous in seeking official positions. Advancing to the proper position allows one to carry out one's aspirations and achieve great success, so going forward can achieve success. There has never been someone who bends one inch but straightens eight inches, nor someone who deviates from the right path yet truly serves the sovereign, nor someone who is himself unrighteous yet can correct others. Therefore, scholars seeking official positions must not be improper from the beginning. Only by advancing with the right path can one correct others; as long as the sovereign's mind is right, the country will naturally be at peace.

進為於世，固不可不剛健，然剛健不可過也，不可不及也。漸之六爻皆得其正，謂二四之陰而六居之，三五之陽而九居之，初上二爻雖無應而皆得陰陽之正也。九五履至尊而得中正之位，為漸之主，故云其位剛得中也。止而巽動不窮者，艮止而巽動，止者靜而動者順，以此為進，雖渉險蹈艱，何往而不利哉？

In the world, to achieve something, one must not be lacking in strength and vigor, yet strength and vigor must not be excessive nor insufficient. In the hexagram Zhan, all six lines are in proper positions: the second and fourth lines are in yin positions and are occupied by yin lines, while the third and fifth lines are in yang positions and are occupied by yang lines. Although the first line and the top line do not have proper mutual support, they are still in the correct yin and yang positions. The line nine in the fifth position occupies the supreme position and is in the central and proper position, making it the main line of the hexagram Zhan. Therefore, the Commentary on the Judgment says, "Its position is strong and in the center." What is meant by "stopping and being yielding, yet moving without exhaustion"? The lower trigram is Ken, meaning stillness, and the upper trigram is Xun, meaning yielding movement. The side of stillness remains quiet, while the side of movement is gentle and compliant. With such an attitude towards striving forward, even if one encounters dangers and traverses difficulties, where could one not reach?

曰：山上有木，漸。君子以居賢徳善俗。山之有木，長養而成就之，自青蔥以至合抱，必有其漸。君子以祿位處賢有徳之士，與夫化導天下之俗，使入於禮義，亦必皆有其漸而不可遽也。堯之用舜，猶歴試諸艱，以見賢徳之不可驟進也；善人為百年，可以勝殘去殺，以見風俗之不可頓革也。

The Image Commentary says: "Mountains with trees growing on them, this is the hexagram of Progress; the gentleman takes inspiration from this, thus appointing virtuous and capable men and improving the customs of the people." Trees growing on mountains gradually nourish and develop to become timber, from tender green sprouts growing into trees with trunks as wide as two arms can encircle. There must certainly be a gradual process. The gentleman uses official positions to appoint virtuous and capable men, and guides the customs of the world, leading people's hearts back to propriety and righteousness, which also must be done gradually, without haste. Even Yao appointed Shun, yet he subjected him to many difficult trials. This shows that virtuous men cannot be promoted abruptly. Confucius said that only when good men succeed in governing for a hundred years can violence be overcome and punishments abolished. This shows that customs cannot be changed in a single day.

初六：鴻漸于干，小子厲，有言，無咎。曰：小子之厲，義無咎也。漸之六爻皆以鴻為。鴻，水鳥也，能知進退者，陵陸非其所安也，江湖之上是其所棲息也。乾，水涯也，將離乎陵陸而近水涯，雖其進有漸，然猶未免矰繳之患，故其勢不得不危懼也。小子，未有所識之稱，非小人也。六以柔弱而處卦下，有小子之象，若隨之六二係小子，能隨人而巳，豈能達乎進退之幾？故危懼而不自安也。居漸之初，宜棲息以俟時可也，眾雖有言，在已無愆，何足哉？度之於義，無可咎者，故象曰小子之厲，義無咎也。

The Line Statement of the first line says: "Wild geese gradually fly to the water's edge, young people are in danger and may face blame, but there is no fault." The Image Commentary says: "The danger faced by the young is, by reason, without fault." All six lines of the Gradual卦 use the image of wild geese. Geese are water birds that understand the principles of advancement and retreat; they do not dwell on hills but prefer lakes and rivers. "Heaven" refers to the water's edge, and the geese are leaving the hills to approach the water's edge. Although their movement is gradual, they still face the danger of being shot or caught, so they must remain cautious. "Young person" refers to young people who have not yet understood the principles of things, not to mean a wicked person. The first line is a soft line at the very bottom of the hexagram, symbolizing a young person; similar to the second line of the Following卦, which says "bind the young person," it can only follow others. How can it understand the subtle aspects of movement and stillness? Therefore, it is in a state of danger and cannot be at ease. At the beginning of the gradual process, one should be at ease and wait for the right time. Although others may speak harshly, there is no fault in oneself, so why worry? By reason, there is nothing to blame, hence the Image Commentary says "the danger of the young is without fault."

六二：鴻漸于盤，飲食衎衎，吉。曰：飲食衎衎，不素飽也。盤，石之盤旋於水中者，比之於乾，則離乎陵陸逺矣，故飲食衎衎，和樂而無意外之患，猶賢者進而得祿位也。二處人臣中正之位，上有剛健之主為已正應，故身安而爵祿可保也。象言飲食衎衎不素飽者，人臣遭時遇主，進而得正，履而得中，必將有以濟天下，故食人之祿則懐人之憂，衣人之衣則思人之患，豈竊位素餐以飽其身、肥其家而巳？此又聖人致其戒慎之意也。

The Line Statement of the Second Line says: "Wild geese gradually fly to the large stone in the water, enjoying food and happiness, which is auspicious." The Image Commentary says: "Enjoying food and happiness does not mean eating without purpose." "Disk" refers to a large stone resting in the water; compared to the banks of the water, this stone is far from the hills and high ground, so it can enjoy food and happiness, remain safe and free from unexpected troubles, just like the virtuous person who enters the government and receives salary and position. The Second Line is in the upright position of a minister, and above it is a strong and vigorous sovereign with which it corresponds properly, so its family is secure and its rank and salary are preserved. The Image Commentary says, "Enjoying food and happiness, not eating without purpose": a minister who meets a good era and a good sovereign, enters the government and attains the right position, must surely act to benefit the world. Therefore, if one eats the salary of others, one must worry for them; if one wears the clothes of others, one must think of their troubles. How can one occupy an official position and eat the salary without purpose, only seeking to satisfy one's own hunger and wealth? This is again the place where the sage repeatedly emphasizes caution.

九三：鴻漸于陸，夫征不復，婦孕不育，凶，利御冦。曰：夫征不復，離群醜也；婦孕不育，失其道也；利用御冦，順相保也。鴻隨陽往來。《爾雅》曰：髙厚曰陸。陸非鴻之所宜安也，漸進於陸，雖若可安，然非其所樂也，故以夫之征而不復、婦之孕而不育也。九三陽剛不能漸進，徵者未有不思復，孕者未有不思育，然失於急躁，不能待時而動，則二者皆不其志，不其志，凶可知矣。利用御冦者，四三相比，同心不違，故利用御冦，如蒙之上九不利為冦、利御冦，蓋為冦則眾之所違，御冦則眾之所助，與此體異而義同也。

The line statement of the third line says: "Wild geese gradually fly to high and level ground, the husband is away on a distant campaign and will not return, the woman is pregnant but cannot nurture her child, there is danger, but it is advantageous to defend against thieves." The image commentary says: "The husband going on a distant campaign and not returning indicates separation from his kind; the woman being pregnant but not giving birth indicates losing the right path; it is advantageous to defend against thieves because the superior and inferior are in harmony and mutual protection." Wild geese migrate with the movement of yang energy. The "Erya" says that high and thick land is called "Lu." High and level ground is not a suitable place for wild geese to dwell; gradually moving toward Lu, it seems to be a place for settling, but in reality it is not what they prefer, so the image is taken from the husband going on a distant campaign and not returning, and the woman being pregnant but not giving birth. The third line is yang and overly strong, so it cannot proceed step by step. The person going on a campaign does not wish to stay away from home, and the pregnant woman does not wish to be unable to nurture her child. Only because of impatience and not waiting for the right time to act, both ends up failing to achieve their wishes. When wishes are not fulfilled, danger is evident. The statement "it is advantageous to defend against thieves" is because the third line is adjacent to the fourth line, they are in harmony without contradiction, so it is suitable to jointly defend against thieves. Just as the upper nine of the "Meng" hexagram says "it is not advantageous to be a thief, but advantageous to defend against thieves," being a thief is rejected by all, while defending against thieves gains the support of all. The two hexagrams have different structures but the same meaning.

曰夫征不復離群醜也，九三以剛陽獨進於上，離乎群眾，故往而不能反也。婦孕不育失其道也，婦以貞順為徳，生育為功，孕而不育，不能保養其子，皆欲速之咎也。利用御冦順相保者，天下之理，逆則相違，順則相保。三雖失於剛暴，言能順於義理，則可用以御冦也。黥、彭之流，逆則為敵，順則為用，卒滅項氏者，能順以相保也。

The Image Commentary says, "A campaign does not return, because it separates from the group." Nine in the Third, with his strong and yang nature, advances alone, separating from the group, so once he goes, he cannot return. It says, "A woman is pregnant but does not give birth, because she has lost the way." A woman's virtue lies in being chaste, quiet, and gentle, and her merit lies in giving birth to children. If she is pregnant but cannot nurture her child, it is due to hastiness and impatience. It says, "It is advantageous to use him to defend against enemies, because he can be protected by following the right way." The way of the world is that when things are contrary, they separate; when they are harmonious, they support each other. Although Nine in the Third is excessive in his fierce and impetuous nature, if he follows the right way, he can be used to defend against enemies. For example, people like Qin Bu and Peng Yue were fierce enemies when opposing him, but if he used them according to their nature, they became his allies. Finally, the one who destroyed Xiang Yu was Han Gaozu, because he could use them and protect them according to their nature.

六四：鴻漸于木，或得其桷，無咎。曰：或得其桷，順以巽也。木比之陵陸，益非鴻之所安，此漸卦以鴻君子之進退，當以其漸而不可亟也。江湖，鴻之所樂處也；陵也、陸也、木也，雖愈進而愈非所安，此知幾之士所以難進易退，以避矰繳之患也。鴻漸于木，雖非所安，或得其桷，若可以棲而無患，故無咎也。桷，木枝之大者。曰或得其桷順以巽者，鴻未有棲於木者，或得其桷，非其常也。四體在巽，巽為木，三附於四，桷之也。君子立人之朝，履富貴之危機，能以巽順承上而接下，可以少安，然終非其處也，仲尼於此爻寓戒深矣。

The line statement of the fourth line says: "Wild geese gradually fly up to the trees, perhaps they can find a straight branch, without fault." The image commentary says: "Perhaps they can find a straight branch, because it is gentle and yielding." Compared to hills and high ground, trees are not suitable places for wild geese to rest; the gradual hexagram uses wild geese to symbolize the advancement and retreat of the gentleman, who should proceed step by step and not be hasty. Rivers and lakes are the places where wild geese like to rest; hills, high ground, and trees become less suitable the higher they are. This is the reason why the subtle and discerning person finds it difficult to advance and easy to retreat, to avoid the danger of being hunted or caught. Although flying up to the trees is not a suitable place for wild geese, if they happen to find a straight branch, they can rest there without danger, so there is no fault. A "jué" is a thick and straight branch of a tree. The image commentary says, "Perhaps they can find a straight branch, because it is gentle and yielding." Wild geese naturally do not rest on trees, and finding a straight branch is not the norm. The nature of the fourth line is in the trigram Xun, which is associated with wood. The ninth line is attached below the fourth line, which is the image of a "jué." A gentleman standing in the court of a ruler, standing on the dangerous position of wealth, can slightly gain stability by being humble and yielding to the ruler above and to the peers below. However, it is still not a place to stay long. The warning that Confucius conveys in this line is profound.

九五：鴻漸于陵，婦三不孕，終莫之勝，吉。曰：終莫之勝吉，得所願也。九五君位，其進益髙，故以鴻漸于陵。大阜為陵，同人九三曰升其髙陵，言其所處最髙而不可陵也。五與二得君臣中正之位，三以陽剛而乘於二，四以大臣而比於五，二五雖應而未能遽合也，故三不孕。君臣以中正相與，茍志同道合，其孰能間之？故曰終莫之勝吉也。

The Line Statement of the Fifth Line says: "Wild geese gradually fly to the high hill, a woman is unable to conceive for three years, but in the end nothing can surpass them, which is auspicious." The Image Commentary says: "In the end nothing can surpass them, which means the wish is fulfilled." The Fifth Line represents the sovereign's position. The wild geese fly to an even higher place, so the image is "wild geese gradually flying to the high hill." A great mountain is called a "hill." In the "Tong Ren" hexagram, the Third Line says "ascending to the high hill," meaning being in the highest position with no one able to surpass. The Fifth Line and the Second Line each occupy the proper positions of sovereign and minister. The Third Line, being yang and strong, overpowers the Second Line, while the Fourth Line, in the position of a minister, is close to the Fifth Line. Although the Second and Fifth Lines are in harmony, they temporarily cannot unite smoothly, hence the image of a woman being unable to conceive for three years. Sovereign and minister relate to each other with the proper and upright way. As long as their aspirations are the same, who can separate them? Therefore, it is said, "In the end nothing can surpass them, which is auspicious."

夫君臣之交，患在不正，故近不必比而逺不必乖，特在情志之間合與不合耳。言終莫之勝吉得所願者，小人之害君子，或能阨之於始；君子之進，固自有機，時茍當進，小人雖廣設坑穽，比力合謀，莫能陷害之。小人不能陷害，則君子之道亨，而平昔之志願矣。

The relationship between a ruler and his minister should be based on righteousness. Therefore, those who are close may not necessarily be affectionate, and those who are distant may not necessarily be estranged; the key lies in whether their hearts and minds are in harmony. The Image Commentary says, "In the end, there is no victory for the evil, for he has attained his wish." A petty person may attempt to harm a superior person, perhaps initially obstructing him. However, the appointment of a superior person occurs at the right time. If the situation is favorable for his advancement, even if petty persons set many traps and conspire together, they cannot harm him. If petty persons cannot harm him, then the way of the superior person is unimpeded, and his lifelong aspirations will be fulfilled.

上九：鴻漸于陸，其羽可用為儀，吉。曰：其羽可用為儀吉，不可亂也。上九，大臣之處乎髙位而不任事者，特其形容可為朝廷羽儀耳。鴻飛，弋者何慕？既出乎事外，小人莫得而害之，故吉也。上與三皆稱陸，人臣致身於極髙之位，能自卑巽，下與三同，蓋盡乎屈伸之理，所以吉也。曰其羽可用為儀吉不可亂者，其形容既足以儀表天下，則朝廷之上，百執之眾，尊卑有別，上下有等，雖群而不黨，故曰不可。

The line statement of the top nine says: "Wild geese gradually fly to high land, their feathers can be used for ceremonial adornment, which is auspicious." The image commentary says: "Their feathers can be used for ceremonial adornment and it is auspicious, meaning the order of the court should not be disturbed." The top nine represents a high-ranking official who holds a position of great status but does not bear actual responsibilities; he is merely a model of appearance and demeanor for the court. Wild geese flying high in the vast sky, what can hunters expect? Since he has withdrawn from affairs, villains cannot harm him, hence the auspiciousness. Both the top nine and the third nine are referred to as "land," because ministers who place themselves in an exalted position can still maintain humility and self-restraint, just like the third nine, thus fully understanding the principle of flexibility and restraint, hence the auspiciousness. The image commentary says, "Their feathers can be used for ceremonial adornment and it is auspicious, meaning order should not be disturbed." Since his appearance is sufficient to serve as a model for the world, within the court and among officials and subordinates, there should be clear distinctions of rank and hierarchy, although they may gather together without forming factions, hence "order should not be disturbed."

兌下震上。歸妹：征凶，無攸利。聖人於夫婦之際，毎存終始之義，始之不慎而能克終者鮮矣。女少而說，男之所以動也；說不以正，動不以禮，則華落色衰，復相棄背，故征凶無攸利也。征凶者，以媚說而往則凶也；無攸利者，無所往而利也。漸之所以吉者，艮止巽順，以男能下女也；歸妹征凶者，兌說震動，六爻皆不當其位也。咸之相感，必繼以恆，蓋男下女則陰陽之義明，女從男則尊卑之位定，所以存鑑戒也。

The Hexagram of Returning to Marriage has the lower trigram Dui (Lake) and the upper trigram Zhen (Thunder). The Hexagram Statement says: "Return to Marriage: going forward brings danger, and there is no benefit." The sages often intend for the beginning and end of the relationship between husband and wife to be good. Few are those who start carelessly but end well. A young woman's joy is the reason a man becomes attached; if her joy is not proper and her actions are not in accordance with propriety, when her beauty fades, they will part ways. Therefore, it is said, "Going forward brings danger, and there is no benefit." "Going forward brings danger" means that proceeding by flattery and seeking favor will lead to danger; "there is no benefit" means that going anywhere will not bring advantage. The Hexagram of Gradual Progress is auspicious because the lower trigram Gen (Mountain) stops and the upper trigram Xun (Wind) is gentle, allowing the man to humble himself and be below the woman. The Hexagram of Return to Marriage brings danger because the lower trigram Dui (Lake) represents joy and the upper trigram Zhen (Thunder) represents movement, and all six lines are not in the right position. The Hexagram of Mutual Attraction discusses the mutual attraction between men and women, and it is followed by the Hexagram of Constancy: when the man humbles himself below the woman, the meaning of mutual attraction between yin and yang is clear; when the woman submits to the man, the distinction of superior and inferior is established. The sages arranged this in order to leave a warning.

彖曰：歸妹，天地之大義也。天地不交而萬物不興，歸妹，人之終始也。說以動，所歸妹也；征凶，位不當也；無攸利，柔乘剛也。乾健而坤順，陽尊而陰卑，此天地之大義也。然乾下坤上而為泰，乾上坤下而為否，若嚴其分位，則天地不交而萬物不興矣。歸妹以少女在下而長男處上為正，故其事可常而有終始也。女說而男動，陰陽感悅，所以成歸妹；若老婦士夫，則可丑矣。雖然，女子處幽閒之中，非有求焉則不往也；若說以動，則有不待媒妁之言者，故陰陽之位不可不當也，不當則所往皆凶矣。

The Commentary on the Judgment says: "Marriage is the great principle of heaven and earth. When heaven and earth do not interact, all things cannot arise. Marriage relates to the beginning and end of human relationships. Acting out of joy, one marries a young maiden; going forward with misfortune, is due to improper position; there is no benefit, because a yin line is overpowering a yang line." Heaven is strong and vigorous, while Earth is gentle and yielding; yang is noble and superior, while yin is humble and inferior. This is the great principle of heaven and earth. However, when Heaven is below and Earth is above, it becomes the卦 of Tai, and when Heaven is above and Earth is below, it becomes the卦 of Po. If one rigidly adheres to the hierarchy of superiority and inferiority, heaven and earth would not interact, and all things would not arise. The卦 of Gui Mei takes a young maiden below and a mature son above as correct, so this matter can be enduring and have a beginning and an end. A woman's joy and a man's action, with yin and yang mutually harmonizing, thus accomplish marriage. But if an old woman marries a young husband, that would be shameful. Although this is the case, a woman staying in seclusion would not go out unless someone comes to propose. If one acts solely out of temporary joy, there would be cases of private unions without proper marriage arrangements. Therefore, the proper positions of yin and yang must not be neglected. If the positions are improper, all going forth would bring misfortune."

女處乎下，男位乎上，內外上下各當其位，以往則無不吉也。今二四陰爻而九居之，三五陽爻而六居之，無一當其位者，故以往則凶也。無攸利柔乘剛也，剛者，柔之所承也，而反乘之；乘者，婦陵其夫之象也。卦體兌本在下，於理為順，而爻六皆乘九，是以陰而乘陽，失尊卑之序，內無柔順之道，外失陽剛之徳，則害於而家，凶於而國，何所利哉？夫成家之道，必資於婦順，故婦順備而後內和理，內和理而後家可長久也。

A woman should be in a lower position, while a man should be in a higher position, with internal and external positions properly arranged, so that going forward would not be unfavorable. Now, in the卦 of归妹, the second and fourth lines, which are originally yin positions, are occupied by yang lines, while the third and fifth lines, which are originally yang positions, are occupied by yin lines. None of the lines are in their proper positions, so going forward brings danger. "There is no benefit, because the yin is overpowering the yang." The yang lines are originally those that the yin lines should follow, but now the yin lines are above the yang lines. The term "乘" refers to the wife overpowering the husband. In the structure of the卦, the兑 (Lake) is originally at the bottom and should be gentle, but in the lines, the yin lines are overpowering the yang lines, which is a case of yin overpowering yang, losing the order of hierarchy. Internally, there is no gentle way, and externally, the yang virtue is lost. This harms the family and causes disorder in the state, so what benefit is there? The foundation of family life depends on the gentleness of the wife. Therefore, when the wife is gentle, the family is harmonious and orderly, and when the family is harmonious and orderly, the family's way can be sustained.

恆之六五曰：恆其徳貞，婦人吉，夫子凶。曰：婦人之吉，從一而終也；夫子制義，從婦凶也。恆者，夫婦之正也，故其戒如此。然則陰之乘陽、柔之乘剛，豈非逆徳也哉？世之悍婦，以制夫為能，使不得措其手足，是猶強臣擅命，威福自專，反制其君也。漢成帝制於趙氏，唐髙宗制於武氏，中宗制於韋氏，卒至滅身亡國，何所利哉？況以帝女之尊而下嫁諸侯，車服不繫其夫，勢固足以陵其夫矣，故聖人于歸妹為戒。

The Line Statement of the Sixth Line of the Hexagram of Constancy says: "Maintaining virtue and upholding correctness, a woman is auspicious, but a man incurs misfortune." The Image Commentary says: "A woman is auspicious because she remains loyal and consistent; a man, who should make decisions, incurs misfortune if he blindly follows a woman." The Hexagram of Constancy discusses the constant way of husband and wife, hence its warning. If this is the case, then when a yin overpowers yang and a soft overpowers strong, is it not a violation of virtue? In the world, fierce women take pleasure in dominating their husbands, leaving the husbands confused and helpless. This is like a powerful minister who issues orders擅自 and monopolizes power, thereby restraining his sovereign. Emperor Cheng of Han was controlled by the Zhao Feiyan sisters, Emperor Gaozong of Tang was controlled by Wu Zetian, and Emperor Zhongzong of Tang was controlled by Wei Guo, eventually leading to their deaths and the downfall of the state. What benefit is there in this? Moreover, when a royal daughter, in her high status, marries a feudal lord, her chariots and attire are not under her husband's control. Her position is naturally superior to her husband's, so the sage specifically established a warning in the Hexagram of Marriage.

曰：澤上有雷，歸妹。君子以永終知敝。澤之氣能升而為雲，雷震而澤隨，此陰陽相感之義，有歸妹之象焉。男女以動悅相感，或失於不正，故昏禮將合二姓之好，必納采問名，敬慎重正，而後親之，如此然後家可長久也。聖人見微知著，見其動而說，知其不能終也；若恆以巽而動，則知其能久；漸以止而動，則知其終吉也。是道也，雖君臣朋友之間，莫不皆然，豈特夫婦哉？

The Image Commentary says: "There is thunder resounding over a marsh, which is the hexagram of归妹; the gentleman takes it as a model, thus ensuring a proper marriage and foreseeing possible failures." The water vapor in the marsh rises to form clouds, and when thunder shakes it, the marsh water responds accordingly. This illustrates the mutualsympathetic response of yin and yang, containing the image of a daughter being married off. Men and women, through the movement of one and the joy of the other, respond to each other, but often this leads to improper conduct. Therefore, when establishing a union between two families, one must first perform the rites ofBetrothal gifts andAsk name, with respect and solemnity, before proceeding to the marriage. Only then can the family's fortune endure. The sage observes the subtle and infers the great: seeing that归妹 is caused by movement and joy, he knows it cannot end well; seeing that恒 is characterized by柔顺 followed by action, he knows it can endure; seeing that渐 is inner stillness followed by action, he knows it will ultimately be auspicious. This principle applies not only to husband and wife, but also to relationships between sovereign and minister, and between friends.

初九：歸妹以娣，跛能履，征吉。曰：歸妹以娣，以恆也；跛能履吉，相承也。古者諸侯一娶九女，嫡夫人及左右媵皆以侄娣從。歸妹以娣，女歸於人而以娣從也。九居於初，女之賢者始進而能謙，無妬忌之行，猶跛之能履，勉強而行，歩驟馳騁不敢自恣也。歸妹而能以娣往，為永終長久之道，尊卑相承，故無往而不吉也，此歸妹之善者也。

The line statement of the first yang line says: "Marriage with a daughter and allowing the younger sister to accompany the bride, even a lame person can walk, and going forward is auspicious." The image commentary says: "Marriage with a daughter and allowing the younger sister to accompany the bride, this follows the constant way; a lame person can walk and it is auspicious, this is because the superior and inferior respect and serve each other." In ancient times, a prince would marry nine women at once, with the main wife and two attendants on either side, each bringing their own niece or younger sister as part of the marriage. The phrase "marriage with a daughter and allowing the younger sister to accompany the bride" refers to a woman marrying into another family with her younger sister accompanying her. A yang line in the first position symbolizes a virtuous woman among women, who upon entering a new family is humble and does not act with jealousy, just as a lame person can walk by making an effort, neither walking quickly nor slowly, but with restraint. To allow the younger sister to accompany the bride in marriage is the way to ensure the marriage begins well and is maintained for a long time, with respect and service between superiors and inferiors, hence it is auspicious in all directions. This is the best line in the "Marriage with a Daughter" hexagram.

九二：眇能視，利幽人之貞。曰：利幽人之貞，未變常也。履之六三以陰柔而據陽位，故如眇者之能視，不足以有明也；跛者之能履，不足以與行也，故如履虎尾，咥人凶。歸妹初九、九二以陽剛而寓於陰位，此婦人之貞吉也。二又居中履正，有常貞之徳，退處乎不競之地，雖若無所能為，如眇之能視，異乎摘埴索塗、行而已，故利幽人之貞。九二得中正之位，上有六五為之正應，此又夫弱而婦強者，能自謙遜，乃不失婦人之常道也。

The Line Statement of the Second Line says: "Though one eye is lost, one can still see; it is advantageous for the person who remains in quiet seclusion to uphold the correct path." The Image Commentary says: "It is advantageous for the person in seclusion to uphold the correct path, meaning that the constant way remains unchanged." In the "Gua of Walking," the line Six in the Third, with its yin and flexible nature, occupies a yang position, so it is like a person with one eye who can see but not clearly, or a lame person who can walk but cannot walk with others, thus stepping on a tiger's tail and being bitten by the tiger, resulting in misfortune. In the "Gua of Returning to Marriage," the lines Initial Nine and Nine in the Second, with their yang and strong nature, occupy yin positions, which is exactly the image of a woman upholding the correct path and gaining good fortune. Nine in the Second is in the central position and follows the correct path, possessing the virtue of constancy and firmness. It retreats to a position where it does not compete with others, appearing to do nothing, yet it is like a person who has lost one eye but can still see, differing greatly from someone who uses a stick to feel the way and walks blindly in darkness. Therefore, it is advantageous for the person in quiet seclusion to uphold the correct path. Nine in the Second occupies the central and correct position, with Six in the Fifth above it corresponding correctly. This is also the situation where the husband is weak and the wife is strong. Being humble and self-effacing is the way to maintain the proper role of a wife.

六三：歸妹以須，反歸以娣。曰：歸妹以須，未當也。歸妹以說而動，常失於不正，而六三復以陰柔而居陽位，故當有待而以娣行，如此乃能合禮而無妄動之失也。須，待也。女子之嫁，固當待父母之命、媒妁之言，而三為說主，以說而動，動不以正，則非女子之行也，故曰未當也。

The line statement of the third line says: "A daughter is married but must wait, and even when she turns back, she still goes out in the role of a bride's companion." The image commentary says: "Marriage by joy requires waiting, for the position is inappropriate." The hexagram of marriage by joy is initiated by joy and action, often leading to improper conduct. The third line, with its yin and flexible nature, occupies a yang position, so it should wait and go out in the manner of a bride's companion, thus conforming to propriety and avoiding the mistake of rash action. "Wait" means to wait. A woman's marriage should naturally wait for the command of her parents and the words of the matchmaker. The third line is the main line of the hexagram of joy, which is initiated by joy and action. Action not based on correctness is not in line with the conduct of a woman, so the image commentary says it is "inappropriate."

九四：歸妹愆期，遲歸有時。曰：愆期之志，有待而行也。女之適人，猶士之事君，必有求焉而後往。九以陽剛而寓陰柔之位，上無正應，此賢貞之女屏處幽閒，未遇良匹而不茍然以從人者，雖過期而不悔也。懐才抱義之士，固有不遇明時而老死丘壑者，白駒之詩所為作也。

The line statement of the fourth line says: "A girl who has reached marriageable age misses her wedding date, but will eventually marry at the right time." The image commentary says: "Missing the wedding date is intended to wait for the right opportunity before going out." A woman marrying is like a gentleman serving his lord; he must be sought after before he goes. The fourth line, with its yang strength residing in a yin position, has no proper corresponding line above, which is like a virtuous and chaste woman staying at home, not willing to marry without a good match; even though she has passed the wedding date, she does not regret it. A gentleman with talent and virtue may not meet a clear and enlightened era and may die in the mountains and forests. The poem "White Horse" from the "Small Odes" of the "Book of Songs" is precisely for such people.

六五：帝乙歸妹，其君之袂不如其娣之袂良，月幾望，吉。曰：帝乙歸妹，不如其娣之袂良也；其位在中，以貴行也。史謂湯為天乙，又有祖乙。多士稱成湯至於帝乙，罔不明徳恤祀，則帝乙蓋商之賢王，非天乙、祖乙明矣。堯降二女於溈汭，嬪於虞，帝女之尊，下嫁諸侯，其來已久，至帝乙然後制為婚姻之禮，而周因之。以詩考之，天子之女下嫁諸侯，車服不繫其夫，下王后一等，故帝乙歸妹，所以為萬世之法也。漢唐公主下嫁，舅姑率北面於堂下，至於本朝神宗，始復三代之舊，屈帝女之尊而人倫正矣。

The line statement of the fifth line says: "The king Yi married off his daughter, the chief wife's sleeve was not as beautiful as that of the attendant sister, the moon is about to be full but not yet complete, auspicious." The image commentary says: "The king Yi married off his daughter, the chief wife's sleeve was not as beautiful as that of the attendant sister; she was in the central position, thus she married with her noble status." Historical records refer to the Shang king Tang as "Tian Yi," and the Shang dynasty also had a "Zu Yi." The Book of Documents, the "Duo Shi," says that from King Cheng Tang to King Yi, none did not cultivate virtue and be cautious in worship, indicating that King Yi was a virtuous king of the Shang dynasty, clearly neither Tian Yi nor Zu Yi. Yao sent his two daughters to be married to the banks of the Wei and Rui rivers, becoming the wives of Yu Shun. It has been long since the daughters of emperors married noble lords, and it was only during King Yi's time that the marriage ceremony was established, which the Zhou dynasty continued. According to the Book of Songs, the daughter of the Son of Heaven married a noble lord, her chariot and attire were not subordinate to her husband, only one rank lower than the queen, so "Di Yi's daughter married off" became a universal standard. Princesses of the Han and Tang dynasties married, and their mothers-in-law often knelt on the floor to the north to pay respects; it was only during the current dynasty's Emperor Shen Zong that the old customs of the three dynasties were restored, allowing the imperial daughter to lower her noble status, thus the human relations were properly established.

詩美后妃服浣濯之衣，無妒忌之行，豈恃容色以爭妍取媚哉？君，嫡夫人也；娣，左右媵也。娣以容色為主，故君之袂不如娣之袂良也。六五與九二為正應，下嫁之象也。女處尊位，履順居中，盡其陰陽交配之宜，斯善之善者，豈特容服之間哉？月者，日之配也；婦者，夫之配也。月受日以為明，至望則體敵矣，體敵，盈之極也，未有盈極而不虧者。今能降尊配卑，不以滿盈自處，如月至幾望而止，婦之謙順，既不抗其夫，又能惠其下，此帝女之尊而能履中道者，故曰其位在中，以貴行也。

The Book of Poetry praises the queen consort for wearing washed old clothes and for having no jealous behavior, how could she be competing for beauty and charm? "Jun" refers to the main wife, and "Di" refers to the secondary wives who accompany her as concubines. Concubines are known for their beauty and charm, so the main wife's sleeves are not as beautiful as those of the concubines. The line six in the fifth corresponds with nine in the second, which is the image of a marriage. A woman in a high position, behaving gently and remaining in the center without bias, fulfills the proper harmony between yin and yang. This is the best of the best, not merely competing in beauty and attire. The moon is the spouse of the sun, and the wife is the spouse of the husband. The moon has light only when it receives the sun's light, and on the full moon day, it matches the sun in form. When the form matches, it reaches the peak of fullness, yet it never remains full without decline. Now she is willing to lower her status to match the lower, not taking pride in fullness. Just like the moon stops before it is fully round. A wife who is humble and gentle does not challenge her husband, yet she can benefit those below her. This is the manifestation of a royal daughter who, though noble, follows the middle path. Therefore, it is said, "Her position is in the center, and she acts with dignity."

上六：女承筐無實，士刲羊無血，無攸利。曰：上六無實，承虛筐也。上六歸妹之終，以柔乘剛而下無其應，女之無所歸者。婦以奉祭祀為職，詩言夫人可以奉祭祀，則不失職矣。女承筐無實，何以達其誠？士刲羊無血，何以薦於幽？如是而家道廢矣，故以士女稱之，見夫婦之道不成也。卦體兌下震上，少女以說而動，動不以正，又六爻位皆不當，故不能永終而有離絶之，何以往而利哉？聖人於終爻致其戒慎之意深矣。

The line statement of the sixth line at the top says: "A woman holds a bamboo basket that is empty, a man slaughters a sheep but there is no blood, there is no benefit." The Image Commentary says: "The sixth line has nothing, holding an empty basket." The sixth line is at the end of the Guimei hexagram. As a yin line, it oversteps the yang line and has no proper corresponding line below, which symbolizes a woman having nowhere to marry. Women are responsible for performing worship, and the Book of Poetry says that a lady can perform worship, which means she has not failed in her duty. If a woman's basket has no offerings, how can she express her sincerity? If a man slaughters a sheep but there is no blood, how can he present it to the ancestors in the spiritual realm? In this way, the family's affairs are neglected. Therefore, the line statement only mentions "a gentleman" and "a woman" but not "husband and wife," indicating that the relationship between husband and wife has not been established. In terms of the structure of the hexagram, the hexagram has Dui below and Zhen above. A young woman acts out of joy, but her action is not proper. Moreover, the position of the sixth line is inappropriate, so she cannot start and finish well, leading to separation and disruption. Where can there be benefit then? The sage repeatedly warns with the last line, showing deep concern.

離下震上。豐：亨，王假之，勿憂，宜日中。離、震於時為春夏，萬物豐亨之時也。王者之治，自天造草昧以至豐而亨，則太平極盛，周家之業至成王之時是也，故曰豐亨，王假之。詩云假樂，嘉成王也，以言成王能持盈守成，以致太平之功，故嘉之也。文王若日月之照臨，顯於西土而巳；如日之方中，萬物皆照，則在成王之時，故可安亨佚樂而無憂勤之慮也，故曰勿憂，宜日中也。雖然，太平之業豈可恃乎？泰之上六言城復于隍，蓋泰之極無不否者。聖人所憂，不在乎未中，而常在日之既中，能知勿憂為有憂之大，如日之升，如月之常，則可長保其治安矣。

The lower trigram of the Hexagram of Abundance is Li (Fire), and the upper trigram is Zhen (Thunder). The Hexagram Statement says: "Abundance: smooth and prosperous, the king has reached this state, there is no need for worry, it is like the sun at noon." Li and Zhen belong to the seasons of spring and summer, which are the time when all things flourish and are prosperous. The king's rule, from the beginning of the world, from the initial chaos to the time of abundance and prosperity, is the peak of peace and order. The Zhou dynasty's foundation reached its peak during the time of King Cheng, so it is said "Abundance is prosperous, the king enjoys it." The poem "Jie Le" from the Book of Songs, part of the Great Odes, praises King Cheng, saying he could maintain fullness and preserve his achievements, thus accomplishing the great work of peace, hence the commendation. The virtue of King Wen was like the sun and moon shining, but only visible in the western corner. To be like the sun at noon, shining on all things, that was achieved during the time of King Cheng, so he could enjoy ease without worry, hence it is said "do not worry, it is like the sun at noon." However, can the era of peace be relied upon? The upper trigram of the Hexagram of Greatness says "the city walls collapse and return to the moat," showing that when Greatness reaches its peak, it inevitably turns to Decline. The sages' concern is not when the sun has not yet reached noon, but when it has passed noon. To understand that "there is no need to worry" is actually the greatest worry. One should remain cautious like the rising sun or the ever-shining moon, thus being able to maintain the stability of the prosperous era.

彖曰：豐，大也。明以動，故豐。王假之，尚大也。勿憂宜日中，宜照天下也。日中則昃，月盈則食，天地盈虛，與時消息，而況於人乎？況於鬼神乎？豐固不止於大，聖人以一言斷之曰大，蓋豐之時，物得極其大也。日以晅之，雷以動之，長養成就，物之所以能大也。王者之治，能體乎離震之法，明以動，故能假乎至治，然則豐亨之道，豈非聖王之所尚乎？故曰王假之，尚大也。

The Commentary on the Judgment says: "Fullness means great. With brightness and movement, it can achieve grandeur. When a ruler reaches this state, he esteems grandeur. Without worry and like the sun at noon, it means that one should illuminate the world. When the sun reaches its zenith, it begins to decline; when the moon is full, it starts to wane; the fullness and emptiness of heaven and earth change with the seasons, and how much more so for human beings and spirits? The meaning of 'Fullness' is not merely 'greatness.' The sage uses one character to define it as 'great,' because when there is fullness, all things can reach their maximum grandeur. The sun warms it, thunder moves it, and it grows and matures, which is the reason why all things can achieve grandeur. A ruler governing the world can attain supreme order by understanding the principles of Li and Zhen, which are both bright and active. Thus, he can reach the highest level of governance. Therefore, the way of great prosperity is precisely what the sage esteems. Hence, it is said, 'The king comes to it, esteeming greatness.'"

勿憂宜日中，宜照天下也。聖人之道，如日之中，容光所及，無不徧也。蓋日之始出，則其明未盛；日之將昃，則其光巳虧，皆不能徧天下也。然則聖人可以自暇自者，其惟日中乎？日中者，治安極盛，是聖人畏無難之時也。日之中猶月之望也，既中無不昃，既望無不虧，食，虧也。天地盈虛，四時是也，其盈其虛，因時而消息之，如復卦陽息而陰消，至姤卦陽消而陰息，天地不能違也，而況於人與鬼神乎？雖然，人有盛衰，鬼神亦有盛衰乎？聖人通幽明之故，知鬼神之情狀，乾卦言天地人及鬼神，皆合而論之，其好惡一也。怪神之事，孔子不以語學者，後世猶不免依託以亂天下，況可明告之乎？此非通乎性命之理、數之妙者，曷足以究此哉？

It is said that one should not worry but rather be like the sun at noon, meaning that it should illuminate the whole world. The way of the sage is like the sun at noon, shining everywhere where there is a gap to let light through. When the sun first rises, its light is not yet strong, and when it is about to tilt, its brightness has already begun to diminish, so it cannot illuminate the whole world. Therefore, the sage can only slightly relax and rest a little, perhaps only at noon. What is meant by noon is when the world is in a state of peace and stability at its peak, and this is precisely the time when the sage fears that "there is nothing difficult in the world." The noon of the sun is like the full moon; when it reaches noon, it cannot avoid tilting, and when it reaches the full moon, it cannot avoid waning. "Eating" refers to the waning. The fullness and emptiness of heaven and earth, and the change of the four seasons, are clear evidence. Its fullness and its emptiness change with the seasons: for example, the "Fu" hexagram represents the growth of yang energy and the retreat of yin energy, while the "Gou" hexagram represents the retreat of yang energy and the growth of yin energy. Heaven and earth cannot violate this, let alone human beings and ghosts and spirits. Although this is the case, do human beings have periods of prosperity and decline, and do ghosts and spirits also have periods of prosperity and decline? The sage understands the hidden and the manifest, so he knows the true nature and appearance of ghosts and spirits. The "Wenyan" section of the "Qian" hexagram discusses heaven, earth, human beings, and ghosts and spirits together, and their likes and dislikes are consistent. Strange and ghostly phenomena, Confucius did not teach to his students, and even in later generations, there were still people who fabricated such things to confuse the world. How much more so if we clearly told them? This is not something that those who do not understand the principles of life and death and are not skilled in the subtleties of images and numbers could comprehend.

曰：雷電皆至，豐。君子以折獄致刑。雷之威怒，電之照耀，二者相因而至，此物豐之時也。當豐盛之時，非有以警懼察治之，則物繁事彩，奸偽日滋，有不可勝治者矣。君子體此象以折獄致刑，既明且威，人之情偽有不能遁也。豐與噬嗑皆有雷電之，而爻有升降，故其用不同：噬嗑震下離上，此制法者，故明罰勅法，王者之事也；豐離下震上，此行法者，故折獄致刑，有司之職也。

The Image Commentary says: "Thunder and lightning come together, this is the Hexagram of Abundance; the gentleman takes inspiration from it, thus adjudicating lawsuits and carrying out punishments." The thunder's fury and the lightning's illumination come together, which is precisely the season when all things are abundant. In times of abundance, if there is nothing to alarm or examine, then things become numerous and affairs become complicated, and wickedness and falsehoods grow day by day, leading to endless troubles. The gentleman observes this hexagram to adjudicate lawsuits and carry out punishments, being both clear-sighted and imposing, so people's true intentions cannot be concealed. Both the Hexagram of噬嗑 and the Hexagram of丰 have the imagery of thunder and lightning, but their yao positions differ in their upward and downward arrangement, hence their functions differ: 噬嗑 has the zhen trigram below and the li trigram above, which is about establishing laws and regulations, thus saying "clarifying punishments and enacting laws," which is the duty of the sovereign; 丰 has the li trigram below and the zhen trigram above, which is about enforcing laws and regulations, thus saying "resolving cases and imposing punishments," which is the duty of the officials.

初九：遇其配主，雖旬無咎，往有尚。曰：雖旬無咎，過旬。初正應在四，以陽敵陽，非其應也，特所配之主耳。剛陽相配，明動相資，力敵而勢均，兩貴不足相使，然得無咎者，初能下之，往而有所尚也，尚者，能尊尚之也。曰雖旬無咎過旬災也，二剛相遇，未有兩存而無傷者，初能推四以為配主而往歸之，則無患矣。若恃其智力，各務盛強，過其分量，不顧滿盈之戒，則禍災之至，何所逃乎？此昧乎處豐亨之道也，故曰雖旬無咎，過旬災也。

The line statement of initial nine says: "Meeting a compatible superior, although both are equal and there is no fault, going forward will be praised." The image commentary says: "Although equal there is no fault, exceeding equality brings disaster." The correct corresponding line of initial nine is nine four, but since yang corresponds to yang, it is not a proper correspondence, but rather a compatible superior. Two strong yangs are matched, brightness and action support each other, strength is equal, positions are balanced, and two noble persons cannot command each other. However, there is no fault because initial nine is willing to be below and goes forward to attach itself and thus receives praise—"shang" means to honor the other. The image commentary says "although equal there is no fault, exceeding equality brings disaster": two strong persons meeting rarely exist without mutual harm; initial nine can recommend nine four as the compatible superior and goes forward to attach itself to him, thus avoiding disaster. If each relies on their own intelligence and insists on competing, exceeding their own measure, ignoring the warning of fullness leading to loss, where can they flee when disaster comes? This is not understanding the principle of being in a prosperous and abundant time, hence "although equal there is no fault, exceeding equality brings disaster."

六二：豐其蔀，日中見斗，往得疑疾，有孚發若，吉。曰：有孚發若，信以發志也。豐之時，如大明中天以徧照天下，今但豐其蔀而已，幽闇之甚，至日中見斗，陰侵陽之也。六二居中處正，人臣之盛位，又卦體為離而處震下，為掩覆之，陽不足而陰道行。斗運四時，人所取正，以六二中正之臣而遇六五柔闇之主，可以自守而不可以有為，往則為主所疑，而眾且疾之矣。能以忠信自處，發其疑疾，如成王之悔悟，則國家安全而保其終吉矣。發者，發其蒙蔽，非忠信誠實，豈能感發之？周公其人也。

The line statement of the second line says: "It is very well concealed, yet at noon the Big Dipper is visible; going forward will bring suspicion and resentment, but if one maintains sincerity and inspires the sovereign's mind, it will be auspicious." The Image Commentary says: "With sincerity, one inspires the sovereign's mind; this is using sincerity to inspire the sovereign's will." In times of abundance, one should be like the sun shining over the world, but now the covering is thickened so much that even at noon the Big Dipper can be seen, which is a sign of yin overpowering yang. The second line is in the center and upright, holding a prominent position as a minister, yet the hexagram belongs to li (fire) and is placed below zhen (thunder), forming an image of being concealed. Yang virtue is insufficient and yin energy is prevalent. The movement of the Big Dipper determines the four seasons, serving as a standard for people to follow. With a middle and upright minister like the second line encountering a weak and dark sovereign like the fifth line, one can only hold fast and not act. Once one moves forward, the sovereign will suspect, and others will resent. If one remains sincere and resolves the sovereign's suspicions, as King Cheng of Zhou eventually repented, then national security can be maintained, and the final auspicious outcome can be achieved. The term '发' refers to enlightening the sovereign's ignorance. Without sincerity and truthfulness, how could one move the sovereign? Zhou Gong was exactly such a person.

九三：豐其沛，日中見沬，折其右肱，無咎。曰：豐其沛，不可大事也；折其右肱，終不可用也。沛，先儒皆以為斾，王弼直云幡幔，所以御盛光，程氏亦云古文作斾字。今以廣韻玉篇考其意義，作滂沛則其理不通。蓋豐之時，當顯設幡飾以稱其豐大，而九三正應在上六，以陽剛而敵陰柔，不能發揮其光明，反幛蔽之，是猶日中盛明之時而處乎重幃之內，所見者闇昧，如人慾擊搏運動而折其右肱，何所施乎？

The line statement of the third line says: "The banners are spread out widely, yet at noon one sees small stars, the right arm is broken, but there is no fault." The Image Commentary says: "The banners are spread out widely, which is not suitable for great undertakings; the right arm is broken, which means it is ultimately not suitable for use." The character "沛" was generally interpreted by previous Confucian scholars as "斾" (banner). Wang Bi directly said it referred to curtains used to block strong light, and Cheng Yi also said that the ancient text used the character "斾." Now, if we examine the meaning of "沛" according to the "Guangyun" and "Yüwen," interpreting it as "pangpei" (flowing and abundant) does not make sense. Perhaps during a time of abundance, one should set up banners and decorations to display its grandeur. However, the third line corresponds to the sixth line above, where a yang line faces a yin line, and thus cannot display its brightness, but is instead obscured. This is like being in a place full of curtains at noon when the sunlight is strongest, resulting in darkness; it is also like a person who wants to strive but breaks his right arm, leaving him with little to do.

然得無咎者，九三以陽剛能為之才而不遇其時，其不幸也，乃所以為大幸歟？古者明智之士遇時昏亂，壊徳行或自托於瘖盲跛蹇，然後能免於禍，此折右肱所以得無咎也。人臣遇暗主，若恃其剛健，欲大有為，功成之後，鮮克自全者，唐徳宗之於陸贄是也；折其右肱者，示不可復用，如司空圖是也。九三剛健，有可當大事之才，折其右肱，終不可用，則其時可知矣。

However, he ultimately had no fault, because the Nine in the Third position possesses capable and strong qualities but encounters an unfavorable era. This is indeed unfortunate, but perhaps it is actually his great fortune. In ancient times, wise men who encountered chaotic times would rather damage their virtue and reputation, or pretend to be mute, blind, or lame, in order to avoid calamity. This is why 'breaking the right arm' leads to having no fault. A minister facing an ignorant ruler, if he relies on his own strength and wishes to achieve great things, is rarely able to preserve himself after success. Emperor Dezong of the Tang dynasty treated Lu Zhi in this manner. The phrase 'breaking the right arm' signifies that one is no longer fit for use, as was the case with Si Kong Tu of the late Tang dynasty. The Nine in the Third is originally a capable and strong person, with the ability to shoulder great responsibilities, yet he is forced to break his right arm and remain unused throughout his life. The situation of that era can thus be imagined.

九四：豐其蔀，日中見斗，遇其夷主，吉。曰：豐其蔀，位不當也；日中見斗，幽不明也；遇其夷主，吉行也。當豐亨盛大之時，雖有明主，鮮有不湛於宴安者，故六二之正、九四之剛，皆不得行其志，以不遇明主，故其皆曰豐其蔀、日中見斗也。日之中而見斗焉，闇之甚也。上有昏暗之主，有志莫伸，則下求於等夷之人，同心協徳，自相賓主，則吉無不利矣。

The line statement of the fourth line says: "The covering is very dense, yet at noon the Big Dipper is seen; encountering a superior of equal status, it is auspicious." The image commentary says: "The covering is full, indicating improper position; seeing the Big Dipper at noon, indicating darkness without brightness; encountering the equal superior, indicating going toward auspiciousness." At the time of great abundance and grandeur, even with an enlightened sovereign, few are not indulging in ease and comfort; thus, the uprightness of the second line and the strength of the fourth line cannot carry out their aspirations. Because they do not meet an enlightened sovereign, these two lines both say "The covering is full, seeing the Big Dipper at noon." The sun is at its zenith yet the Big Dipper is seen, indicating extreme darkness. Above there is a dark sovereign, and aspirations cannot be realized, so they turn downward to seek an equal partner, with mutual sincerity and treating each other as host and guest, which is auspicious and beneficial in all respects.

四與初為應，故初以四為配主，而四以初為夷主，爻有上下，位有尊卑，故所稱輕重不同，其實一也。使上有剛明之君，攬英傑以為已用，則皆立乎人之朝矣，豈止自相求而已？曰豐其蔀位不當也，以九居四，位非中正而在近君之位，故不當也。日中見斗幽不明也，日中當徧照天下，而幽暗如暮夜，此忠邪莫辨、白黑不分之，賢人君子當遐舉逺引之時也。故曰遇其夷主吉行也，以吉而行，從容而行，行則吉也。

Nine in the Fourth and Nine at the Beginning originally correspond to each other, so Nine at the Beginning regards Nine in the Fourth as the "ruler," and Nine in the Fourth regards Nine at the Beginning as the "barbarian ruler." Since lines have upper and lower distinctions and positions have high and low ranks, the terms used to address each other differ in weight, but they are essentially the same thing. If there is an upright, strong, wise, and brilliant ruler above, who gathers outstanding talents to serve himself, then they would all be established in the court of the ruler, how could they only seek each other? The Image Commentary says, "The canopy is full, the position is inappropriate." A yang line in the fourth position is neither in the center nor in the proper place, yet it is close to the ruler, so it is said to be in an inappropriate position. It also says, "The sun is seen with the pole star, the light is dim and unclear." The sun at noon should illuminate the whole world, but now it is dark like dusk and night, which is precisely a time when loyalty and villainy are hard to distinguish, and black and white are confused. It is also precisely the time when the virtuous and noble should fly high and retreat to seclusion. Therefore, it says, "Meeting the barbarian ruler, it is a good action." With a good understanding, one moves calmly and confidently, and once one moves, it is auspicious.

六五：來章，有慶譽，吉。曰：六五之吉，有慶也。人主當天下豐大之時，能屈已招來賢徳之士以文太平，庶可保其治安，則在我者必其福慶，而民譽歸之，吉無不利矣。五與二俱陰非應，然離下震上，震動而離明，明動相資，又皆居君臣中正之位。離為文章，其性炎上，茍能說而納之，則將洋洋然動其心而來矣。上有用賢之美，野無遺棄之才，邦家之慶孰大於此？聖人從而贊之曰六五之吉有慶也，以見所以得吉者，以有此用賢之慶也。

The line statement of the fifth line says: "Recruit virtuous and talented people with literary ability, and there will be blessings, fame, and good fortune." The image commentary says: "The good fortune of the fifth line is due to the presence of blessings." When a ruler is in a time of great prosperity, if he can humble himself and recruit virtuous men to refine peace and order, he may preserve the stability of the age. In this case, he will certainly receive blessings, and the people's praise will be directed toward him, resulting in good fortune and no disadvantages. Both the fifth and second lines are yin lines and are not in correspondence. However, the structure of the hexagram has li (fire) below and zhen (thunder) above. Zhen represents action, and li represents brightness. Brightness and action support each other, and both lines are in the proper positions of ruler and subject. Li symbolizes literature, and its nature is to rise upward. If the ruler is pleased and accepts virtuous people, the virtuous will be happy and come willingly. There is no greater blessing for the state than having the court employ virtuous talents and ensuring that no talented person is left in obscurity. Therefore, the sage praises, "The good fortune of the fifth line is due to blessings," to indicate that the reason for his good fortune is precisely this blessing of employing virtuous talents.

上六：豐其屋，蔀其家，窺其戶，閴其無人，三不覿，凶。曰：豐其屋，天際翔也；窺其戶，閴其無人，自藏也。士方居窮隱約，消聲滅跡，自樂於閒曠可也；若夫身處大位，當豐亨之時，不能躬吐握之勤以延見多士，而深自閉匿，豐其屋、蔀其家而已，則將鬼瞰其室矣，故窺其戶，閴其無人，三不覿，其凶可知。上六，大臣之不任事者，雖不任事而位則穹矣，國之存亡、民之利害，安得恝然忘情哉？

The line statement of the sixth line at the top says: "Build a tall house, close the gate tightly, peer through the door crack, and find it quiet and empty, with no one seen for three years, which brings misfortune." The image commentary says: "Building a tall house is like flying high in the sky; peeking through the door crack and finding it empty is like hiding oneself." A gentleman in times of hardship and obscurity, retreating from public life and finding joy in quiet solitude, is acceptable. However, when one is in a high position and enjoying prosperity, one should not, like the Duke of Zhou, refuse to meet many virtuous men and instead hide oneself deeply, focusing only on expanding the house and concealing the entrance. Then, ghosts and spirits would spy on his family. Therefore, peering through the door crack, finding it quiet and empty, with no one seen for three years, the danger is evident. The sixth line at the top is a minister who does not hold actual office; although not in charge, his position is very high. How could he ignore the fate of the state and the interests of the people without concern?

豐其屋，謂壯大其所居也；蔀其家，謂屛蔽其所藏也，此大臣之營私自奉者，古之愚人莫不皆然。觀周公作鴟鴞之詩曰：迨天之未陰雨，徹彼桑土，綢繆牖戶。予手拮据，予所捋荼，予所蓄租，予口卒瘏，曰予未有室家。勤勞如此，豈自營也哉？六居卦終，震動之極，失處豐之義，其荒虛閴寂，卒為狐兎之場，若鳥失其巢，去人逺矣。本乎絶物，乃以自絶；本乎多藏，反致空閴，禍災之至，咸其自取焉爾，故曰豐其屋，天際翔也；窺其戶，閴其無人，自藏也。閴其無人，陸氏以為家空人亡，如漢梁冀之徒是已。

"Full House" refers to building a residence high and spacious, and "Covering the House" refers to concealing the things stored within—this describes the behavior of ministers who secretly amass wealth for themselves. Throughout history, the foolish have always acted this way. Looking at the poem "Chi Xiao" from the "Bing Feng" section of the "Book of Songs" composed by the Duke of Zhou, it says: "Before the sky becomes rainy, strip the roots of the mulberry tree, and bind the windows and doors. My hands are already stiff, I gather white reeds, I stockpile straw, my mouth is worn out, all because I have not yet built my own home." How arduous this labor is—can it be for his own benefit? The Sixth at the Top holds a yin line at the end of the entire hexagram, located at the extreme point of the shaking trigram. He has lost the way of cultivating abundance; his dwelling becomes desolate and empty, eventually turning into a place where foxes and rabbits dwell, like a bird losing its nest, gradually moving further away from human habitation. His original intention was to cut off external things, but he ended up cutting himself off; his original intention was to accumulate much, but he ended up with emptiness and solitude; calamity comes entirely from himself. Therefore, it is said, "Full House, the sky is flying; peering through the door, it is empty and无人, self-concealment." "Empty and无人" is interpreted by Lu Deming as family emptiness and the extinction of descendants, similar to people like Liang Ji of the Han dynasty.

艮下離上。旅：小亨，旅貞吉。彖曰：旅，小亨，柔得中乎外而順乎剛，止而麗乎明，是以小亨，旅貞吉也。旅之時義大矣哉！旅者，聖賢當屯否之世，道不行而為棲棲為旅人之時也，雖處之有道，但得小亨而已。旅貞吉者，能守正則吉也。王弼以為不足全夫貞吉之道，惟足以為旅之貞吉，故重言旅貞吉也。

The lower trigram of the Traveler hexagram is艮 (Mountain), and the upper trigram is离 (Fire). The hexagram statement says: "Traveler: There is slight success, and if one remains upright while traveling, it is auspicious." The Commentary on the Judgment says: "The reason why the Traveler has slight success is that the yao of the flexible lines is in the outer trigram and is in the center, thus following the strong lines. Inside it is stillness, and outside it adheres to brightness, so there is slight success. Traveling while remaining upright brings auspiciousness. The time and meaning of the Traveler hexagram are indeed great!" The term "traveler" refers to the situation of sages and virtuous people living in a time of hardship and obstruction, where their principles cannot be promoted, and they have to wander about, like travelers. Even if they act in accordance with the right way, they can only achieve slight success. Saying "Traveler, uprightness brings auspiciousness" means that uprightness brings auspiciousness. Wang Bi thought this was not sufficient to fully express the meaning of uprightness and auspiciousness, and it could only be called uprightness and auspiciousness in the context of traveling, so the hexagram statement repeats "Traveler, uprightness brings auspiciousness" after the word "Traveler."

麗乎外而得中則亨，止乎下而得正則吉，故彖曰柔得中乎外而順乎剛，止而麗乎明，是以小亨，旅貞吉也。六上居於五，又處二剛之間，此在旅之卦體在外，故言柔得中乎外。下艮而止，上明而麗，止而有所附麗，此處旅之善者。以孔子之聖，歴聘諸侯，然時君不能鈞用，而卒老於行，以至伐樹削跡，阨於宋衛陳蔡之間，七日不火食者，以時無剛明之君為之依歸也，況其下者乎？為旅之道，有時有義，得其時義，則其道可行，窮斯通，困斯濟矣。然則處旅之時豈易哉？故其時義為大也。

Attached to the outer trigram and occupying the central position, it becomes smooth and unimpeded; stopping at the lower trigram and attaining the right position, it becomes auspicious. Therefore, the Commentary on the Judgment says, "The flexible line occupies the central position in the outer trigram and follows the strength of the firm line, stops and adheres to brightness, thus achieving a small success and maintaining firmness for good fortune." The yin line ascends to the fifth position and is sandwiched between two yang lines; in the Travel卦, this is the outer trigram, so it is said, "The flexible line occupies the central position in the outer trigram." The lower trigram is艮, which signifies stopping, and the upper trigram is离, which signifies attachment to brightness. Being able to stop and have something to rely on, this is the best situation in the way of traveling. Even a sage like Confucius, who traveled extensively seeking positions, found that the rulers of the time did not value him, eventually aging during his travels, suffering the incident of the tree being cut down in Song, and having his footprints erased in Wei. He was inpredicament between Song, Wei, Chen, and Ci, going seven days without eating cooked food. This was because there were no strong and wise rulers to rely on at that time, let alone those below him in ability and virtue. The way of traveling emphasizes timing and righteousness; if one can seize the right time and align with righteousness, the way can be promoted, and even in hardship, one can achieve success. Thus, being in a situation of traveling is not easy. Therefore, the importance of timing and righteousness is paramount.

曰：山上有火，旅。君子以明慎用刑而不留獄。山上有火，明之至也，然炎炎不已，或至燎原而玉石俱焚，君子體此以用刑，則當明慎也。明者，辨析其理而不敢輕也；慎者，哀矜其情而不敢易也。火在山上，因風而行，其勢必速，非久居也，君子體此以斷獄，則知囹圄之間、重棘之內，或有受其枉者，斷決以時而無淹延，此聖人著此以為司獄之戒也。

The Image Commentary says: "Fire burning on a mountain, this is the Traveler hexagram; the gentleman takes inspiration from it, thus clearly and cautiously applying punishment, without delaying or accumulating cases." Fire burning on a mountain represents the utmost brightness; yet if the fire is not controlled, it may spread rapidly into a great conflagration, burning both precious jade and coarse stone. The gentleman, observing this hexagram in the context of punishment, should be both clear-sighted and cautious. By "clear-sighted" is meant discerning the truth of the case and not acting hastily; by "cautious" is meant showing compassion for the accused and not being careless. Fire on a mountain spreads quickly with the wind, and its movement is swift, not lingering in one place. The gentleman, observing this, understands that within the prison walls and among the many prisoners, there may be those who are innocent and suffering injustice. Therefore, he should decide cases promptly and not delay. This is the sage's writing of this hexagram, serving as a warning for those in charge of judicial affairs.

初六：旅，斯其所取災。曰：旅，志窮災也。當旅之時，以陰柔而處厎下，此小人之寓旅困者也。猶屑屑也。古者豪傑之士處貧賤羇旅之間，如劉毅、馬周、李白、郭元振之徒，豪氣蓋世，夫豈若是屑屑然？則在旅而斯，其取災之道也。曰旅志窮災者，在羇旅之始，不能擴其志氣，變而易通，乃計較錐刀於僕御之間，則孰與任其腹心者？意外之患，乃其自取焉耳。

The Line Statement for the first line says: "A traveler is petty and calculating, which is the reason for his own misfortune." The Image Commentary says: "A traveler's aspirations are constrained, hence he brings about misfortune." At the beginning of a journey, with a weak and yielding nature in the lowest position, this represents a petty person traveling and encountering difficulties. "Suo suo" means being overly concerned with trivial matters and being despicable. In ancient times, heroic men in humble and wandering situations, such as Liu Yi of the Eastern Jin Dynasty, Ma Zhou, Li Bai, and Guo Yuanzhen of the Tang Dynasty, had a spirit that surpassed their contemporaries; how could they be so petty? Therefore, being so calculating while traveling is indeed the way to invite misfortune. The Image Commentary says, "Traveling, with constrained aspirations brings disaster." At the beginning of a journey, if one cannot broaden his aspirations and be flexible in order to achieve success, but instead计较 over minor gains among servants and drivers, who would entrust him with important matters? Unexpected misfortune is precisely what he has invited himself.

六二：旅即次，懐其資，得童僕貞。曰：得童僕貞，終無尤也。旅也，寓也，為客之道也，非可安居者也。六二以柔得中正而上承二剛，雖無正應，可以就而安之，故能懐其資而無誨盜之失，得童僕之貞而內外之助，在旅如此，雖動而居外，夫何尤怨之有？

The Line Statement of the Second Line says: "A traveler has entered an inn, carrying his provisions, and has obtained the loyalty of a servant." The Image Commentary says: "Having obtained the loyalty of a servant, there will ultimately be no grievances." The term "traveler" refers to a situation of being a guest, which is a condition of being away from home and not a place for permanent residence. The Second Line, being a yin and flexible line that is both centered and properly positioned, supports two yang lines above it; although it does not have a corresponding line directly above, it can rely closely on nearby lines and thus find a place to rest. Therefore, it can carry its wealth without displaying it and attracting thieves, and also gain the loyalty of a servant, thus having help both inside and outside. In such a situation while traveling, even though one is away from home, what grievances could there be?

九三：旅焚其次，其童僕貞厲。曰：旅焚其次，亦以傷矣；以旅與下，其義也。九三處艮之上，有峻極之勢，無柔順謙虛之徳，為旅若此，宜眾人之所不與也，故焚其次而其童僕之正危莫甚焉。二以柔順中正而安，三以髙亢自尊而厲，在旅而遇焚如之阨，非止失其所止而已，其勢必至於傷。夫初六之固足以取災，而當羇旅之際，輕財妄施以致空殫，亦失為旅之道，故剛柔皆欲適中，今二者舉過之，故曰旅焚其次，亦以傷矣；以旅與下，其義也。

The Line Statement of the Third Line says: "The guest's lodging is burned, and even the loyalty of the servants is lost, continuing in this state brings danger and peril." The Image Commentary says: "The guest's lodging being burned is already a great loss; treating servants in this way as a traveler, they are naturally lost." The Third Line is at the top of the Gen hexagram, which has a lofty and perilous situation, yet lacks the virtue of flexibility and humility. Being a traveler in such a condition naturally makes one unloved by others, hence the lodging is burned and the loyalty of the servants is in extreme peril. The Second Line attains peace through flexibility and uprightness, while the Third Line meets danger due to its lofty and arrogant nature. Being a traveler and encountering the calamity of burning lodging is not only losing a place to stay, but also inevitably suffering damage. The situation of the First Line being mean and stingy is enough to bring misfortune, yet being a traveler and recklessly spending money to the point of being empty-handed is also a failure in the way of traveling. Therefore, both the strong and the flexible must be moderate. Now both these lines have gone to extremes, so it says, "The traveler's lodging is burned, and this causes injury; treating the people beneath one as a traveler, this is the loss of meaning."

九四：旅于處，得其資斧，我心不快。曰：旅于處，未得位也；得其資斧，心未快也。九四以陽剛而自托於陰柔，蓋處旅之善者。士欲行其志而已，得其資斧豈足以行其志哉？旅于處，得其資斧，徒能安其居，得其資財器用而已。懐與安實敗名，旅非豪傑之所能安也。劉備、孔明不肯留吳，關羽不肯留魏，豈乏其資斧哉？使韓信無蕭何之薦，亦非漢祖所能覊縻之也。況乎聖如仲尼、賢如孟軻者，儻不處以卿相之位，使得盡行其所志，豈區區利祿所能豢養之哉？

The fourth line statement says: "A traveler has found a place to stay, has obtained provisions and a good axe, but my heart is still not at ease." The Image Commentary says: "Traveling in a place, indicates that one has not yet obtained the proper position; obtaining provisions and tools, indicates that one's heart is still not at ease." The fourth line, with its yang strength in a yin position, is considered a relatively good situation for traveling. A scholar's aspiration is merely to carry out his own ambitions. To obtain some provisions and tools is far from sufficient for realizing one's ambitions. "Traveling in a place, obtaining provisions and tools" merely means being able to find a place to stay and obtain some wealth and tools. Attachment to comfort can indeed ruin one's reputation. A wandering life is not something heroes can be content with. Liu Bei and Zhuge Liang refused to stay in Eastern Wu, Guan Yu refused to stay in Cao Wei. Was it because they lacked provisions? If Fan Xing had not been recommended by Xiao He, he would not have been held in check by Han Gaozu. And何况, a sage like Confucius or a virtuous person like Mencius, if they were not given positions as ministers and allowed to fully realize their ambitions, how could a small amount of salary and benefits possibly retain them?

六五：射雉一矢亡，終以譽命。曰：終以譽命，上逮也。旅之六五雖非君位，而有文明之徳，方以直道遇物，發無不中，此聖賢之處乎羇旅者，如射雉而以一矢殪之也。雉為文明之物，矢者器也，君子藏器於身，待時而動，動而不括矣，此處旅之最善者，譽命之來，何可御也？孔子之至是必聞其政，以溫良恭儉譲而得之。

The Line Statement of the fifth line says: "Shoot a wild pheasant, although one arrow is lost, in the end one gains reputation and rank." The Image Commentary says: "In the end one gains reputation and rank, because the superior person has recruited him." Although the fifth line of the Travel卦 is not the ruler position, it possesses the virtue of civilization, and treats external things with integrity and correctness, so that whatever is sent out is accurate. This is the portrayal of a sage and virtuous person in a situation of wandering, just like shooting a wild pheasant and bringing it down with one arrow. The wild pheasant is a bird with bright plumage, and the arrow is a tool. A gentleman keeps the tool on his person, waits for the right moment, and when he acts, there is no obstruction. This is the best line in the doctrine of traveling. How can reputation and rank not come? Confucius, whenever he went to a country, was always able to participate in its political affairs, which was achieved through the virtues of mildness, kindness, respectfulness, frugality, and humility.

象言終以譽命上逮者，言為上之所逮，聖賢之寓旅困，在上者能居已而訪逮之也。易之上逮，即詩之逮下也，君能逮下以成其政，臣能歸美以報其上，故上下交譽之也。旅之上九方以髙亢自居，而此云上逮者，蓋旅人之有譽命，必有上之人能寵遇之，非必上九也，六爻取義各有所在，言豈一端而已？

The Image Commentary says, "Ending with a good reputation and a mandate, it is because of reaching up." This refers to being extended to by those in higher positions. The sages and virtuous men, when inpredicament of being away from home and in hardship, rely entirely on those in high positions being willing to lower themselves to seek them out and recruit them. The "reaching up" in The Zhou Changes is the same as "reaching down" in The Book of Songs: a ruler can extend his grace to the people below, thus achieving his governance; a minister can attribute his good name to the ruler above, thus repaying the ruler's kindness. Therefore, both superior and inferior commend each other. The uppermost line of the Travel卦 is situated in a lofty position, yet it says "reaching up," because the traveler can gain a good reputation and a mandate, which must be due to those in higher positions being willing to treat him with courtesy and respect. It does not necessarily refer to the uppermost line itself. Each of the six lines has its own meaning, so how can there be only one interpretation?

上九：鳥焚其巢，旅人先笑後號咷，牛于易，凶。曰：以旅在上，其義焚也；牛于易，終莫之聞也。鳥之巢木，猶人托跡於傳也。夫人之處乎里閭之間也，有長之序，有親戚之恩，患難相救，疾病相扶持也。方在羇旅之時，人情乖睽，惟卑順謙恭乃可自保，而上九以髙亢自居，下乘五六之尊位不遜若此，其能免乎？

The line statement of Upper Nine says: "A bird's nest is burned, a traveler first laughs, then wails in grief, loses his ox in the border land, and there is calamity." The image commentary says: "To be in a situation of wandering and staying in the highest position, by nature it should be burned; to lose an ox in the border land, in the end there is no one to inform." A bird building a nest in a tree is like a person relying on an inn or lodging for his journey. A person living among the people has the order of elders and juniors, and the affection of relatives, helping each other in times of hardship and supporting each other in sickness. When in a situation of wandering, human relationships become estranged and distant, and only by being humble, respectful, and courteous can one protect oneself. But Upper Nine takes a lofty and exalted position, and oversteps downward to occupy the respectful position of Six in the Fifth, being arrogant and disrespectful to such an extent, how can he escape calamity?"

巢者，鳥所託以棲息者也。離為火，其於木也為科上槁，今處離上，是巢而遇焚失所棲息之也。上九以陽剛而處眾旅之上，始固足以陵物，而眾為之下，若可喜也；而為旅之道，威權不足，人終不與，將無所容，亦足悲也，故先笑而後號咷。牛之為物，健而順，且有功於稼穡，而之不能敬畏故也。莊子曰：有而為之，其易之者，皥天不宜，況於人乎？

"The nest" is where birds rest. In the Eight Trigrams, Li represents fire, and in the context of trees, it symbolizes something hollow with withered tops. Now, the Nine at the Top is located at the highest position of Li, which resembles a bird's nest being burned by fire and losing its resting place. The Nine at the Top, with its yang strength, is positioned above a group of travelers. Initially, it is sufficient to surpass others, and the people are willing to submit, which seems pleasant. However, according to the way of traveling, he lacks sufficient authority, and others will not willingly follow him. In the end, he will have nowhere to rest, which is sorrowful. Therefore, it begins with laughter and ends with wailing. Cattle are strong and obedient, and they are useful for farming. Yet he has lost the cattle, which is due to his lack of reverence and caution. The Zhuangzi says: those who have something to rely on but act recklessly and carelessly, even the vast heavens will not tolerate, let alone people.

九三以剛陽居旅而焚其次，其童僕所在外，故厲；上九以剛陽居旅，如鳥焚其巢，牛于易，所在我也，故凶。上九處卦之極，言凶則不止於危而已。言以旅在上其義焚也，為旅而處人之上，其焚巢固宜，非不幸也。牛于易終莫之聞者，人之有過，能虛已聽納，人或告以善道；上九亢陽，有絶物之，使有過咎，人孰告之？故終莫之聞也。

Nine in the Third has a strong and yang nature but is in a situation of being a guest in a foreign land, and his lodging is burned down. The servants he has lost are outside himself, so only the word 'danger' is used. Nine at the Top is also strong and yang in a situation of travel, but like a bird's nest being burned and a cow lost in the borderlands, the things he has lost are within himself, so 'misfortune' is said. Nine at the Top is at the top of the hexagram, and saying 'misfortune' is not just about danger. The Image Commentary says, 'Traveling at the top, its meaning is burning': being a guest in a foreign land and being above others, the burning of a bird's nest is expected and not really unfortunate. It also says, 'A cow is lost in the Book of Changes, and no one hears of it': if a person makes a mistake but is willing to listen to advice, others will still speak kindly to him. However, Nine at the Top is yang that has reached its extreme, with a heart separated from others. Even if he makes a mistake, who would be willing to tell him? Therefore, in the end, he hears no words of advice.