Volume Five

上經。震下坤上。復：亨，出入無疾，朋來無咎，反復其道，七日來復，利有攸往。剝、復二卦，聖人専論君子小人相為消長之理。然否、泰二卦先泰而後否，以言治極必亂也；剝、復二卦先剝而後復，以言亂極則治也。居泰之時，無小人以害政，雖長存可也；當剝之極，有一君子扶持而安全之，其勢必復。

The Upper Classic of The Zhou Changes discusses the hexagram "Fu" (Return). The lower trigram of this hexagram is Zhen (Thunder), and the upper trigram is Kun (Earth). The hexagram statement says: "Smooth and unimpeded. There will be no harm in going out or returning. When like-minded friends come, there will be no mistakes. The process of going and returning follows its own pattern. After seven days, it returns to its original place. It is favorable to go somewhere." The hexagrams "Bo" (Decrease) and "Fu" (Return) are specifically used by the sage to explain the alternating rise and decline of the virtuous and the petty in the court. The hexagrams "Pi" (Obstruction) and "Tai" (Peace) first present "Tai" and then "Pi," illustrating that when peace reaches its peak, it inevitably turns to disorder. In contrast, the hexagrams "Bo" and "Fu" first present "Bo" and then "Fu," showing that when disorder reaches its extreme, it will inevitably return to peace. In the situation of the hexagram "Tai," there are no petty people corrupting the government, and it is possible to maintain a long period of peace. However, in the situation of the hexagram "Bo," when the yang energy is at its lowest point, as long as there is still one virtuous person supporting and preserving the overall situation, the situation will certainly return to normal.

復亨者，復則小人退聴，世道無阻而亨通也。出入無疾者，一陽生於下而群陰莫能害之。出者外也，入者內也，陽剛雖而在內，蓋剝極成坤則陽入在內。出入雲者，言陰陽消長反覆之常也。君子出處之間，經營世務，無有疾惡之者，故得行其志也。

The phrase "Recovery, prosperity" means that once the yang energy returns, the petty people retreat and submit, and the world is no longer obstructed, thus returning to a state of smoothness. The phrase "entering and exiting without illness" refers to the initial emergence of a single yang line at the lower position, which cannot be harmed by the many yin lines. "Exiting" refers to movement outward, and "entering" refers to movement inward; although the yang energy is still weak, it has already taken position internally—after the "Breaking Up" hexagram is completely exhausted and becomes the "Earth" hexagram, the yang energy retreats inward to hide. Speaking of "entering and exiting" is precisely describing the constant alternation of yin and yang. The gentleman, between taking office and withdrawing, manages the affairs of the world, and no one envies or obstructs him, so he can realize his aspirations.

復之初爻，陽雖生而甚，陰雖消而尚眾，如君子雖進復至離，方伏而在下，必當從容求濟，以俟眾陽之升進，勢足以勝小人，然後可以大有為而免咎悔也。反復其道，七日來復者，自陰柔而反覆於陽剛，必更俟之七日，則坤之陰氣盡矣。

The first line of the hexagram Fu, line Initial Nine, indicates that although the yang energy has begun to emerge, it is still very weak, while the yin energy, though retreating, remains abundant. This is like a gentleman who has been reappointed and is just emerging from seclusion, yet still occupies a low position. He must proceed calmly and strive for success, waiting for the other yang lines to gradually rise and be used, until his strength is sufficient to overcome the small people, then he can act greatly and avoid calamity and regret. The hexagram statement says, 'Reversing the path, after seven days it returns,' meaning returning from yin to yang step by step requires seven transformations, until the pure yin of the hexagram Kun is exhausted.

夫陰陽之循環，未有往而不反者。乾坤交錯而成六十四卦，卦有六爻，爻各主一日，八卦循環，至極則反易，天下之至變者六位逓遷。陰自五月而生，其卦為姤；陰進而陽消，九月於卦為剝；至十月六陰數極，其卦為坤；十一月一陽復生，剛來反初，復於本位，凡厯七變而為復，故曰七日來復也。

The cycle of yin and yang never proceeds forward without returning. The trigrams Qian (Heaven) and Kun (Earth) intermingle to generate the sixty-four hexagrams. Each hexagram has six lines, and each line corresponds to one day. The eight trigrams cycle and shift, reaching their extremes and then transforming. The most intense changes in the world are the sequential movement of the six lines. Yin energy begins to grow in May, corresponding to the hexagram Gou; as yin energy increases and yang energy decreases, in September it corresponds to the hexagram Bo; by October, all six lines are yin, and yin energy has reached its extreme, corresponding to the hexagram Kun; in November, one yang line reappears, and yang energy returns to its original position, regaining its initial state—undergoing seven transformations to form the hexagram Fu. Therefore, it is said, "seven days to return."

諸家之說雖辭有異同，至言陰陽反覆之義，其理則一也。復之時，君子道長，小人不敢加害，可以進為於世，故利有攸往也。彖曰：「復亨，剛反，動而以順行，是以出入無疾，朋來無咎。反復其道，七日來復，天行也。利有攸往，剛長也。復其見天地之心乎！」

Different schools of thought have varying interpretations of the phrase "seven days," but when it comes to the principle of the mutual transformation of yin and yang, their reasoning is consistent. During the time of the hexagram "Reversal" (复), the way of the gentleman is in the process of growth; the petty person dares not cause harm, so the gentleman can take action in the world. Therefore, it is said, "It is advantageous to go somewhere." The Commentary on the Judgment states: "The hexagram 'Reversal' is smooth because the strong force returns; by being dynamic yet following the right path, there is no harm in going out or coming in, and the like-minded come without fault. The movement back and forth follows a regular pattern, returning to the original place after seven days. This is the way of heaven. It is advantageous to go somewhere because the strong force is growing. The hexagram 'Reversal' may reveal the creative heart of heaven and earth."

復所以能亨者，以剛反而復其本也。夏至一陰生，則剛既往矣，至七日為反，謂陽剛消極而來反也。下震上坤，動而順之象，震動而坤以順行，是以出入無疾，朋來無咎。蓋剝、復者，陽氣出入之始，一出一入，群陰莫能害之；朋類皆至，小人莫能間之。

The hexagram "Fu" (Return) is able to be prosperous because the strong yang energy returns to its original position. After the summer solstice, the first yin energy begins to emerge, and the yang energy starts to retreat outward. By the seventh change, it is called "Fan" (Return), indicating that yang energy has retreated to its extreme and then begins to return. This hexagram has Zhen (Thunder) at the bottom and Kun (Earth) at the top, forming the image of "Zhen moves while Kun follows." Zhen represents action, and Kun represents compliance. By following the principles of righteousness, there is no harm in going out or coming in, and the like-minded virtuous ones come together without fault. The hexagrams "Bo" (Decrease) and "Fu" (Return) mark the beginning of the movement of yang energy: when yang energy goes out and comes back, all the yin lines cannot harm it; the virtuous gather together, and the petty people cannot interfere.

反復其道，七日來復，天行者，周天三百六十五度四分度之一，一晝夜日行一度，終坤之七日而復其始，陰陽消復，天道之常，故曰七日來復天行也。利有攸往，剛長也，剛長則陰消，故利有攸往也。復其見天地之心者，於復之時，君子道長，小人道消，天地之心於此可見矣。

The Commentary on the Judgment says, "Reversing its course, after seven days it returns, this is the way of heaven." This is because the full circle of the heavens is 365 and 1/4 degrees, and the sun moves one degree each day and night. When the sun completes the seven transformations governed by the Hexagram of Earth, it returns to its starting point. The waxing and waning of yin and yang are the normal course of the heavenly way, so it says, "After seven days it returns, this is the movement of heaven." "It is advantageous to go somewhere, because the strong force is growing." When the strong force grows, the weak force retreats, so it is advantageous to move forward. As for "Restoring the heart of heaven and earth," it means that at the time of the Hexagram of Return, the way of the gentleman grows and the way of the petty person retreats, and the ceaseless creative energy of heaven and earth is clearly seen here.

天地豈有心哉？而禍福休祥之證，皆有以窺見天心。至天地之變，五緯失其常度，五行失其常性，皆逆知其過。董仲舒言天心之仁愛人君，故出災異以譴告之，以天地為漠然無心可乎？復之時，君子之道長，小人之道消，天地之心於此可見矣。

Is heaven and earth really endowed with a single heart? Yet various signs of calamity and auspiciousness can enable people to glimpse where heaven's mind lies. When there are anomalies in heaven and earth, and the five stars of metal, wood, water, fire, and earth lose their normal courses, and the five phases lose their proper functions, people can thereby foresee where the mistakes lie. Dong Zhongshu of the Han dynasty said that heaven's mind is benevolent towards the ruler, thus sending calamities and anomalies to admonish and warn him. If this is the case, how can we still regard heaven and earth as indifferent and heartless? During the time of the hexagram "Fu" (Return), the way of the gentleman grows and the way of the petty person declines, and here we can see clearly the concern 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。」雷者，陽氣壯動，陰不能固，擊搏而有聲。當復之時，雷在地中，陽氣伏藏於下，陰能固之。先王以至日閉闗，商旅不行，后不省方，所以助天地之閉蔵也。月令曰仲冬行夏令，則氛霧冥冥，雷乃發聲，然則天地生成萬物之功，實有頼於聖人燮調而佐理之也。

The Image Commentary says: "Thunder lies hidden in the earth, which is the image of the hexagram Fu. Therefore, the former kings closed the passes, stopped commercial travel, and the sovereign did not tour the land on the day of Winter Solstice." The so-called thunder refers to the vigorous movement of yang energy, which is strong enough to overcome the restraining power of yin, thus causing a sound. At the time of the hexagram Fu, the thunder is still hidden in the earth, and the yang energy is concealed beneath, allowing the yin to still restrain it. The former kings closed the passes, stopped commercial travel, and the sovereign did not tour the land on the day of Winter Solstice, in order to assist the function of heaven and earth in closing and concealing. The Book of Rites, Monthly Orders, says that in the second month of winter, if summer policies are implemented, there will be gloomy and murky weather, and thunder will sound early. This shows that the function of heaven and earth in nurturing and forming all things truly relies on the sages harmonizing yin and yang and assisting in governance.

初九：不逺復，無祗悔，元吉。象曰：不逺之復，以修身也。陰盡陽來，天地之復也；知不善之不可為而復於善，君子之復也。初九居群陰之下，而陽氣獨先群陰而萌，復於動初，此復之速而不至於悔也，其為吉大矣。

Chujiu line statement says: "Not going far and then returning, there will be no great regret, it is most auspicious." The Image Commentary says: "Not going far and then returning, is used for self-cultivation." When the yin energy is exhausted and the yang energy returns, this is the response of heaven and earth; knowing that evil things should not be done and returning to goodness, this is the response of the gentleman. Chujiu is situated below all the yin lines, the yang energy alone rushes forward before all the yin energies, responding in the initial movement of the zhen trigram -- this is a quick response without leaving regret, its auspiciousness can be said to be great.

孔子於此爻獨曰：「顏氏之子，其殆庶乎！有不善未甞不知，知之未甞復行也。」然則不逺復者，言復之速也。人有不善在身，巧自掩覆，謂人不知者多矣；惟顏子有不善則知之，知之而未甞復行，則善日積而不善無自而萌矣。修身之道莫大乎此，故象言不逺之復，以修身也。

Confucius said in the "Great Treatise" section of the "Commentary on the Hexagrams": "The son of the Yan family is probably close to the Way! When he has an unvirtuous thought, he does not fail to recognize it, and once he recognizes it, he does not repeat it." From this, we can see that "not far from returning" means returning quickly. People often cleverly conceal their unvirtuous actions, thinking that others do not know too much. But Yan Hui, when he has an unvirtuous thought, is able to recognize it immediately, and once he recognizes it, he does not repeat it. Thus, his virtuous deeds accumulate day by day, and there is no opportunity for unvirtuous actions to arise again. There is no more important method for cultivating oneself than this, so the "Image Commentary" says, "Returning without being far, is for cultivating oneself."

孔子稱其不貳過，韓子以為見不善之端而能止之也，與此意同。六二：休復，吉。象曰：休復之吉，以下仁也。復卦以初九為主，處群陰之中而能速復者也。二雖陰柔在上，而切近於初，能因之而復，不忌不嫉，知善之可從，屈已以下之，美之至也，吉孰如之！故象言休復之吉，以下仁也。

Confucius praised Yan Hui for "not repeating his mistakes," and Han Yu of the Tang dynasty believed this meant that Yan Hui could immediately stop wrongdoing when he saw the first signs of it, which is the same as Confucius' meaning. The line statement of the Second Line says, "Beautifully returning to the good, it is auspicious." The Image Commentary says, "Beautifully returning to the good is auspicious because it is able to submit to the person of virtue." In the hexagram of "Return," the initial line is the main line of the hexagram. It is in the midst of many yin lines but is able to return quickly. Although the Second Line is a yin line located above it, it is close to the initial line and can rely on it to return. It does not suspect or envy, knowing that goodness can be followed, and is willing to lower itself to be beneath it. This is the ultimate virtue, and what auspiciousness is there greater than this! Therefore, the Image Commentary says, "The auspiciousness of returning to the good is because it submits to virtue."

六三：頻復，厲，無咎。象曰：頻復之厲，義無咎也。六四：中行獨復。象曰：中行獨復，以從道也。六五：敦復，無悔。象曰：敦復無悔，中以自考也。上六：迷復，凶，有災眚。用行師，終有大敗，以其國君凶，至于十年不克征。象曰：迷復之凶，反君道也。

The line statement for the third line says: "Repeatedly returning but repeatedly losing, there is danger, but no fault." The Image Commentary says: "The danger of repeated returning is, in terms of righteousness, without fault." The line statement for the fourth line says: "Walking among many yins, returning alone to the right path." The Image Commentary says: "Being in the center and returning alone is because it follows the right path." The line statement for the fifth line says: "Returning with sincerity and steadfastness, there is no regret." The Image Commentary says: "Returning sincerely without regret is because it is in the center and can self-examine." The line statement for the top line says: "Lost direction and not knowing how to return, dangerous, with calamities from heaven and man. If used for military action, ultimately will suffer great defeat, causing the sovereign to face misfortune, and for ten years it will not be possible to go to war." The Image Commentary says: "The danger of being lost in returning is because it violates the way of the sovereign."

震下乾上。無妄：元亨利貞，其匪正有眚，不利有攸徃。彖曰：無妄，剛自外來而為主於內，動而健，剛中而應，大亨以正，天之命也。其匪正有眚，不利有攸往，無妄之往何之矣？天命不佑，行矣哉！象曰：天下雷行，物與無妄，先王以茂對時育萬物。

The hexagram Wuwang has the trigram Zhen (Thunder) as its lower trigram and Qian (Heaven) as its upper trigram. The hexagram statement says: "It is great to be smooth and unimpeded, favorable to maintain correctness; if one's actions are not proper, there will be calamity, and it is not suitable to go anywhere." The commentary on the judgment says: "The hexagram Wuwang has a strong line coming from outside to become the ruler of the inner trigram. The trigram Zhen is active and strong, and the line nine in the fifth is yang and strong, residing in the center and corresponding with line six in the second. It is great to be smooth and unimpeded and to maintain correctness, which is the command of heaven. If one's actions are not proper, there will be calamity and it is not suitable to go anywhere. Then those who deviate from the true and unpretentious way and act recklessly, where can they go? If heaven's command does not support them, can they still proceed?" The image commentary says: "Thunder moves beneath the heavens, and all things follow it, each attaining their true and unpretentious nature. Therefore, the sage kings diligently follow the timing of heaven, nurturing all things."

初九：無妄，往吉。象曰：無妄之往，得志也。六二：不耕穫，不菑畬，則利有攸往。象曰：不耕穫，未富也。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。九四：可貞，無咎。象曰：可貞無咎，固有之也。九五：無妄之疾，勿藥有喜。象曰：無妄之藥，不可試也。上九：無妄，行有眚，無攸利。象曰：無妄之行，窮之災也。

The Line Statement of Initial Nine says: "By upholding the path of sincerity and truth, one goes forward to attain auspiciousness." The Image Commentary says: "Going forward without seeking false gain can realize one's aspirations." The Line Statement of Six in the Second says: "One does not till the land for the sake of harvest, nor clears fields for the sake of fertile land; thus it is appropriate to move forward." The Image Commentary says: "One does not till the land for the sake of harvest, because one has no desire for wealth." The Line Statement of Six in the Third says: "A sudden misfortune arises in the state of no false gain: someone ties up a cow here, a passerby takes it away, and the people of the same town suffer the loss of the cow." The Image Commentary says: "The passerby gains the cow, while the people of the town suffer the loss." The Line Statement of Nine in the Fourth says: "One can uphold firmness and have no fault." The Image Commentary says: "To maintain firmness without fault is because this is its inherent virtue." The Line Statement of Nine in the Fifth says: "A sudden illness arises in the state of no false gain; it will heal on its own without medicine and bring joy." The Image Commentary says: "The medicine for treating illness from no false gain should not be lightly tried." The Line Statement of Nine at the Top says: "One has reached the end of the state of no false gain; any further action will bring disaster, and nothing is appropriate." The Image Commentary says: "To act further when no false gain has reached its end is to bring disaster through being at a dead end."

乾下艮上。大畜：利貞，不家食吉，利渉大川。彖曰：大畜，剛健篤實輝光，日新其徳，剛上而尚賢，能止健，大正也。不家食吉，養賢也。利渉大川，應乎天也。象曰：天在山中，大畜，君子以多識前言往行，以畜其徳。初九：有厲利已。象曰：有厲利已，不犯災也。

The hexagram Great Accumulation has the trigram Heaven below and Mountain above. The hexagram statement says: "It is favorable to hold firm and maintain correctness; the virtuous person does not live by his own labor at home but receives honor in the court, which is auspicious; it is favorable to cross a great river." The commentary on the judgment says: "Great Accumulation, strong and vigorous, sincere and solid, radiating brilliance, with virtue renewed daily. The upper nine, yang and strong in position, esteeming the virtuous, is able to restrain and accumulate the strong and vigorous virtue, which is the great right way. 'Not living by one's own labor at home is auspicious,' meaning the state nurtures the virtuous. 'It is favorable to cross a great river,' meaning the course of action conforms to the heavenly way." The image commentary says: "Heaven is contained within the mountain, which is the image of Great Accumulation; the gentleman therefore widely collects the good words and deeds of previous generations, to cultivate his own virtue." The line statement for the initial nine says: "There is danger, favorable to stop." The image commentary says: "There is danger, favorable to stop, in order not to provoke calamity."

九二：輿說輹。象曰：輿說輹，中無尤也。九三：良馬逐，利艱貞，曰閒輿衛，利有攸往。象曰：利有攸往，上合志也。六四：童牛之牿，元吉。象曰：六四元吉，有喜也。六五：豶豖之牙，吉。象曰：六五之吉，有慶也。上九：何天之衢，亨。象曰：何天之衢，道大行也。

The Line Statement for Nine in the Second says: "The big cart has removed the wooden block from the axle, but it cannot move forward." The Image Commentary says: "The cart cannot move forward because Nine in the Second is in the center, so there is no fault." The Line Statement for Nine in the Third says: "Fine horses are running together, it is advantageous to maintain the right course amidst difficulties; daily training for chariot and horse defense is suitable for moving forward." The Image Commentary says: "It is suitable to move forward because it is in harmony with Nine at the Top." The Line Statement for Six in the Fourth says: "A small ox is fitted with a crossbar to prevent it from pushing, which is most auspicious." The Image Commentary says: "Six in the Fourth is most auspicious because there is a joyful event." The Line Statement for Six in the Fifth says: "A castrated pig, though having sharp teeth, does not harm, which is auspicious." The Image Commentary says: "The auspiciousness of Six in the Fifth is because of the blessing." The Line Statement for Nine at the Top says: "Carrying the four-way path that connects to heaven, it is smooth and prosperous." The Image Commentary says: "The four-way path to heaven refers to the way of raising animals being widely practiced."

震下艮上。頤：貞吉，觀頤，自求口實。彖曰：頤貞吉，養正則吉也。觀頤，觀其所養也；自求口實，觀其自養也。天地養萬物，聖人養賢以及萬民，頥之時大矣哉！頥之為卦，蓋取人之頥頷以為象。震下艮上，上止而下動，止者無為以飬下，動者有為以養上，上止下動，各得其正則吉。

The Hexagram of Cultivation has the lower trigram Zhen (Thunder) and the upper trigram Gen (Mountain). The Hexagram Statement says: "Maintaining uprightness brings good fortune; observe the object of one's sustenance, and observe how one seeks food for oneself." The Commentary on the Judgment says: "The Hexagram of Cultivation brings good fortune through uprightness, meaning that the object of sustenance is in the right way, thus bringing good fortune. 'Observing Cultivation' refers to observing what one sustains; 'seeking food for oneself' refers to observing how one sustains oneself. Heaven and Earth nurture all things, and the sage sustains the virtuous and extends this care to all people—how significant is the situation of the Hexagram of Cultivation!" The Hexagram of Cultivation is formed by taking the human lower jaw as a symbol. Zhen is at the bottom and Gen at the top; the upper part is still while the lower part is active: the still part sustains the lower part by being quiet and inactive, while the active part sustains the upper part by being active and engaged. With the upper part still and the lower part active, each part is in its proper place, thus bringing good fortune.

孟子曰：「無君子莫治野人，無野人莫養君子。」治所以養之也，教化政刑皆所以養人。能知治人為養人之大，則可與言頥之義矣。人之所養，或養其大體，或養其小體，如孟子所謂至大至剛、充塞乎天地之間者，其所養可知。觀頥之義，則人之邪正善惡斷可識矣。

The Mengzi · Teng Wengong Shang says: "Without a gentleman in position, there would be no one to govern the common people; without the common people, there would be no one to support the gentleman." Governance is the way of supporting the people, and education, orders, and punishments are all means of supporting people. Only those who understand that governing people is the greatest way of supporting people can discuss the meaning of the Yì hexagram with them. What people support varies: some support their "great body," which is their mind and will, and others support their "small body," which is their mouth and stomach. As mentioned in the Mengzi · Gongsun Chou Shang, "the most great and strong, filling the space between heaven and earth," the great and mighty qi, what it supports is evident. Understanding the meaning of "Observing Support," one can clearly discern the righteousness, evil, and goodness of a person.

自求口實者，自養也，養其口體而已，此資飲食以養形者也。窮而在下，未能博施濟眾，所以獨善其身者，其自奉養必有道，豈特飲食之間哉！頥貞吉，所養者正則吉隨之。善觀人者，苐觀其所養而已。器量大財所養亦大，器量小則所養亦小。自求口實，觀其自養者，如顏子簞食瓢飲，則其自養何如哉！

The phrase "self-seeking for mouthfuls" refers to self-sustenance, which is merely feeding one's body and mouth. This is the first level of nourishing the body through food. When one is in a difficult situation and in a low position, unable to widely benefit others or help many people, he can only cultivate himself. Therefore, his self-sustenance must have its own principles, not just a simple matter of food. "Yi, zhen ji" means that if one's sustenance follows the right path, auspiciousness will follow. Those who are good at observing people need only look at what they sustain themselves with: a great capacity sustains much; a small capacity sustains little. Observing how one sustains himself through "self-seeking for mouthfuls"—like Yan Hui, who was content with a single basket of food and a single gourd of water—how should we evaluate his self-sustenance?

聖人推廣頥之義，天地養萬物，動植飛潛咸遂其性，以成生育之功；聖人養賢，髙爵厚祿咸當其位，而已享無為之治，則頥之為義，豈不大哉！象曰：「山下有雷，頤，君子以慎言語，節飲食。」上止下動，山止而雷動，頥之象也。君子體此以修身，於動之中有止靜之義。

The sage expands the meaning of the hexagram "Yi" (Nourishment): Heaven and Earth nurture all things, and birds, beasts, grasses, trees, fish, and insects can all follow their innate nature, thus achieving the function of generating and cultivating life. The sage nourishes virtuous talents, allowing those who enjoy high rank and generous rewards to each take their proper position, so that he himself may enjoy a state of non-action and governance. Thus, is the meaning of "Yi" not profound? The "Image Commentary" says: "There is thunder beneath the mountain, which is the image of the hexagram 'Yi'; the gentleman therefore speaks with caution and regulates his diet." Above is stillness, below is movement; the mountain is still while the thunder is active, which is precisely the image of the jaw. The gentleman observes this image to cultivate himself, maintaining the meaning of stillness and quiet amidst activity.

言語之出乎口，飲食之入乎口，皆當動其頥頷，不有以節慎之，則言語出而招憂虞，飲食入而害性命者多矣。二者古人之所深戒而不可忽也。初九：舍爾靈，觀我朶頤，凶。象曰：觀我朶頤，亦不足貴也。之為物，以鼻引氣，可以不食而長生，物之至靈而無求於外者。

Speech comes out of the mouth, and food is taken in through the mouth; both require the movement of the cheeks and lower jaw. If one does not exercise restraint and caution, then there will be many instances of words spoken that bring about troubles and food consumed that harm life. These two matters were deeply warned against by ancient people and should not be taken lightly. The line statement of Chou Ji says, "Abandoning your trustworthy divine turtle, you instead stare at my hanging lower jaw to beg for food, which is dangerous." The image commentary says, "Staring at my hanging lower jaw to beg for food, this is not something worth valuing." The divine turtle is an animal that breathes through its nose and can live long without eating, making it the most spiritually refined creature that has no needs outside itself.

九以陽居初，伏而在下，有靈之象。然於卦為震，而正應在四，不能靜守而貪於所欲，急於上進，心所慕悅，朶其頥而從之，舍已逐物，忘在我之至貴，自投茍賤之域，非君子之所尚也，故象曰亦不足貴也。士能知至貴之在我，守志勵操，若顏氏之子，雖簞食瓢飲不改其樂，豈見可欲而輕動其心哉！

Initial Nine holds a yang line in the lowest position, hidden at the bottom, symbolizing the spiritual nature of a mythical turtle. However, since it belongs to the lower trigram Zhen, which signifies movement and initiative, and its corresponding line is Six in the Fourth, it cannot remain still and self-restrained. Instead, it becomes greedy for desires and eager to advance. As soon as it sees something it desires, it droops its cheeks and follows after it, abandoning itself to pursue external things, forgetting the supreme value within itself, and willingly sinking into a state of meanness. This is not the way of a gentleman, so the Image Commentary says, 'It is not worthy of esteem.' A scholar who understands that the most precious thing lies within himself, who remains steadfast in his aspirations and cultivates his virtue, like Yan Hui who found joy in a single bowl of rice and a single gourd of water, would never be easily moved by desires.

六二：顛頤，拂經於丘，頤征凶。象曰：六二征凶，行失類也。六二無應於上而比於初，下者上之所養也，今以陰乗陽，反求養於下，於理為倒，故曰顛頥也。經，常也；丘園，隱者之所盤旋也。不能退守亷節，而拂其常理於安處之地而求養焉，以此求養，往則凶矣。

The Line Statement of the Second Line says: "Reversing the order to seek sustenance downward, going against the norm, fleeing to the hills and gardens to seek support from others, thus proceeding will surely bring misfortune." The Image Commentary says: "The Second Line encountering misfortune in proceeding is because its actions have lost the support of its kindred." The Second Line is above and has no proper correspondence, yet it is closely aligned with the Initial Nine. Normally, those below should be supported by those above, but now the Second Line, with a yin line, is overpowering the Yang line, and seeks sustenance downward, which is contrary to the natural order, hence called "Reversed Sustenance." "Jing" refers to the norm; "Qiu Yuan" is the place where recluses dwell. It cannot retreat to maintain its upright virtue, yet it goes against the norm, fleeing to the place where one should be content with poverty to seek sustenance—using such a method to seek support, proceeding will bring misfortune.

象言六二征凶，行失類者，六二以柔弱居下，雖得中而無應，此士君子不遇之時，當安貧守道，今動而躁求，人所鄙賤而不與也。類謂五也，二五本相應之地而皆處陰柔，故為失類，故曰行失類也。六三：拂頤，貞凶，十年勿用，無攸利。象曰：十年勿用，道大悖也。

The Image Commentary says, "Six in the Second is dangerous in action, for it moves away from its kind." This is because Six in the Second, with its soft and weak nature, is located in the Lower Trigram, although it occupies the central position, it does not have a corresponding line. This is precisely the situation of a gentleman who is not favored by the times, who should remain content with poverty and adhere to the right path. Now, however, it is restless and eager to seek help from others, and is looked down upon and not given what it seeks. "Kind" refers to Six in the Fifth. Originally, Two and Five are corresponding positions, but both are lines of yin and weakness, so they are called losing their kind, hence "moving away from its kind." The Line Statement for Six in the Third says, "Going against the way of sustenance, even if it maintains correctness, it is dangerous. For ten years it is not appointed, there is nothing suitable." The Image Commentary says, "Not being appointed for ten years is because its actions greatly go against the right path."

六三正應在上九，當受飬於上者，而六以陰柔而處陽剛之位，此陰邪不正之人也。既拂違正道，則於自養、養人與夫求養於人，無適而可，故困阨窮悴，至十年而不用，是終不復可用於世，此天下之棄人也。廢棄至於十年，頥道大悖，蓋自取之，非時之罪也。

Six in the Third properly corresponds to Nine at the Top, which is the position that should be supported by the superior. However, it is a Yin and soft element occupying a Yang and strong position, indicating a person of阴邪 and improper nature. Since it has deviated from the correct path, whether it supports itself, supports others, or seeks support from others, none of these actions are successful. Therefore, it experiences hardship, distress, and poverty, remaining unappointed for a period of ten years. This results in a lifelong inability to be recognized and used by the world, becoming someone abandoned by all under heaven. Being discarded for ten years causes great disorder in the way of sustenance and support, which is self-inflicted and not due to the fault of the times.

士固有不用於世者，若昏佞在上，度不可以有為，君子欲全身逺害，雖終身不用，又何戚焉！而六三之困阨乃自已取，此以貧賤之道而得貧賤者，故可恥也。六四：顛頤，吉，虎視耽耽，其欲逐逐，無咎。象曰：顛頤之吉，上施光也。

A gentleman by nature is not always appointed by the world: if the incompetent and wicked are in power, he may estimate that he cannot achieve anything, and the gentleman wishes to preserve himself and avoid calamity. Therefore, even if he is not appointed throughout his life, what is there to grieve? However, the difficulties and distress of the sixth line in the third position are self-inflicted; this is using a method that leads to poverty and low status, and thus it is shameful. The line statement of the sixth line in the fourth position says: "Reversing and seeking sustenance from below, it is auspicious; like a tiger watching with majesty, the desire is continuous, without fault." The image commentary says: "The reversal of the颐 hexagram is auspicious because the superior person bestows benefits upon the inferior, and his virtue is great."

天地養萬物，聖人養賢以及萬民，下固上之所當養也。卦以一陽在上而養四陰，正也，故以下養上為顛。六四正應在初，反求養於下，於理雖為倒置，然四居人臣尊位，出教施令以治野人者。蓋卦體震艮，則上止下動，野人之養君子，於理若反而順，故六四顛頥則吉也。

Heaven and earth nurture all things, and sages nourish virtuous talents and extend their care to all people. Those below are naturally those that should be nurtured by those above. This hexagram shows that the upper nine, a single yang line at the top, nurtures four yin lines below, which is normal. Therefore, referring to nurturing from below to above as "upside down" is a way of expressing this relationship. The six in the fourth position should properly correspond to the nine at the beginning, but instead it turns around and seeks nourishment from below. Although this seems inverted in principle, the six in the fourth holds a high position as a minister, responsible for issuing commands and governing the common people. The structure of the hexagram is zhen below and gen above, with the upper part stopping and the lower part moving. The common people nourish the gentlemen above them, which may seem upside down, but in reality it is proper. Thus, although the six in the fourth is called "upside down nourishment," it brings good fortune.

虎視耽耽，威重之貌。大臣臨下有威重，則可以折衝萬里外矣。以威重之勢，欲以掊取於民，何求而不獲？然聖人立法，取於民有制，逐逐而求，則必至竭民之財而難繼矣。象曰顛頥之吉，上施光者，四能致飬於下，蓋無一物不被其澤，所施可謂光大矣，顛頥所以獲吉，由此也夫。

"The tiger watches intently," describes an appearance of solemn authority. When a minister holds a high position and looks down upon the people with dignity and composure, he can subdue enemies even at a distance. However, if one relies solely on an imposing presence to extract from the people, what could be beyond reach? Yet the sage establishes laws and regulations, imposing limits on what is taken from the people. If demands are made continuously without restraint, it will surely exhaust the people's resources and become unsustainable. The Image Commentary says, "The吉祥 of the颠颐 is due to the superior applying its influence widely." This means that the fourth line can extend its care to the people below, ensuring that nothing is left without its benefit. The benevolence it extends is vast and bright—this is why the颠颐 achieves吉祥.

六五：拂經，居貞吉，不可渉大川。象曰：居貞之吉，順以從上也。六五雖處尊位而下無其應，不能養下而反求養於上，是謂拂其常理。蓋其才柔弱不足以有為，能靜貞自處，委任於在上之大臣，則可以獲吉也。上九，在上之大臣也。渉險濟難必頼剛明之才，六五之君守成之主，能守其道以委任大臣可也，責以大有為以濟天下，則非其任矣，故不可渉大川。

The Line Statement of the fifth line says: "Going against the norm, staying in a proper position brings good fortune, but one should not cross a great river." The Image Commentary says: "Good fortune from staying in a proper position is because it follows the superior Nine at the top with flexibility." The fifth line, although in a position of honor, does not have a corresponding line below it. It cannot support the people below but instead seeks support from above. This is called going against the norm. Probably because it is weak and not strong enough for great achievements, it only needs to stay in a proper position and manage affairs by entrusting them to the superior minister. The superior Nine is that minister. Facing difficulties and rescuing the country in times of crisis requires the strength and wisdom of a strong and wise person. The fifth line, as a ruler who maintains the existing order, only needs to stay within his proper role and entrust matters to the ministers above. If one expects him to take great action to save the world, that would be beyond his capacity, hence the statement 'one should not cross a great river.'

象言居貞之吉，順以從上者，中才之主不能敬憚大臣，虛心而委任之，徒樂阿諛順適之快以濟其私慾，鮮有不敗亡者。禍福存亡，特在人主逆順之間耳。能順以從上，則逆心之言必求諸道而敬聴之矣。上九：由頤，厲吉，利渉大川。象曰：由頤厲吉，大有慶也。

The Image Commentary says, "Residing with firmness brings good fortune, because following the superior is harmonious." This is because a mediocre ruler who does not respect and be cautious of his ministers, and instead humbly entrusts state affairs to them, but only seeks flattery and delights in matters that please him, rarely avoids downfall. Misfortune and fortune, survival and destruction, lie only in the ruler's choice between listening to harsh words or indulging in pleasant ones. If a ruler can be gentle and obedient to the wise ministers above, then even when hearing harsh words, he will certainly compare them with the right path and respectfully accept them. The line statement of Upper Nine says, "The world is sustained by him, with a mindful awareness of danger, thus bringing good fortune; it is appropriate to cross a great river." The Image Commentary says, "By maintaining caution and good fortune, it is because there will be great blessings."

六五本頥主而柔弱不勝其任，故上九得用其權，下之眾陰由之以得其飬。然權重勢専，威能震主，非愓然常有危懼之心，則主疑於上，眾忌於下，而禍不旋踵矣，惟能深自惕厲，則可獲吉也夫。上九負剛明之材，上所委任者専，眾所責望者重，非能排難渉險以利飬天下，孰克勝任哉！髙宗命傅說以若濟巨川，用汝作舟楫，古之大臣能勝是任者，傅說是已。髙宗能委任傅說，為商中興之主，社稷生靈咸被其福，豈特一人之慶哉！故象言大有慶也。

Six in the Fifth is originally the master of the Yu hexagram, which represents nurturing others. However, being weak and incapable, it is unable to fulfill its role, allowing Nine at the Top to take control of great power. All the lower yao depend on him for sustenance. Yet, holding such great power and authority can lead to excessive influence, creating a threat that could shake the ruler. If he does not remain constantly vigilant and cautious, he may face suspicion from the ruler above and resentment from the people below, leading to disaster quickly. Only by being deeply cautious can he achieve good fortune. Nine at the Top possesses strong and wise talents, and the ruler entrusts him with exclusive responsibility, while the people expect much from him. If he cannot overcome difficulties and venture through dangers to benefit the people, who else could bear such a great responsibility? When King Gaozong of Yin appointed Fu Yue, he said, "If you must cross a great river, you will be the oar." Among ancient ministers, Fu Yue was the one who could truly shoulder such a heavy responsibility. Because King Gaozong entrusted Fu Yue, he became the rejuvenating ruler of the Shang dynasty, and the state and people all benefited from his rule. How could this be only his own good fortune? Therefore, the Image Commentary says, "Great celebration."

巽下兌上。大過：棟橈，利有攸往，亨。彖曰：大過，大者過也。棟橈，本末弱也。剛過而中，巽而說行，利有攸往，乃亨。大過之時大矣哉！大者能立非常之事，故其過亦非常。過在大者，非陰小所能為，亦不敢為也，故曰大過，大者過也。

The hexagram Da Guo has the trigram Xun (Wind) as its lower trigram and Dui (Lake) as its upper trigram. The hexagram statement says: "The main beam is bent downward, it is appropriate to go forward, and there is success." The commentary on the judgment says: "Da Guo signifies an excessive abundance of yang. The main beam is bent because the ends are weak and flexible. Although yang is excessive, it remains in the center, acting with humility and harmony, thus it is appropriate to go forward and there is success. The situation of Da Guo is indeed significant!" An excessive abundance of yang can accomplish extraordinary deeds, so its 'excess' is also an extraordinary excess. This kind of 'excess' occurs in a great yang force, which is not something the weak and yielding yin can achieve, nor would they dare to do so. Therefore, it is said, 'Da Guo means a great excess.'"

夫大過之時，朝廷衰，百姓離散，主昏於上，臣強於下，故云棟橈，本末弱也。本末謂上下皆陰，四陽無所託，顛也。剛雖過而不失二五之中正，欲以有濟，不可也。大過之世，豈純任剛強以違拂人心哉！以卦體言之，巽下兊上，巽而說行，則天下翕然從之矣。武王伐紂，不期而者八百餘國；漢祖入闗，父老皆牛酒迎勞。

In the time of the Great Excess, the court was declining, the people were scattered, the sovereign above was foolish, and the ministers below were tyrannical. Therefore, the Commentary on the Judgment says, "The beam is bent, because the beginning and the end are weak." "Beginning and end" refers to the fact that both the first line and the top line are yin lines, while the four middle lines are yang lines with nowhere to rely upon, inevitably leading to collapse. Although yang strength is excessive, it has not lost the proper position of nine two and nine five in the center; but relying solely on this to save the world is not possible. In the time of the Great Excess, can one simply rely on strength to defy the people's will? In terms of the structure of the hexagram, wind is below and lake is above, acting with humility and friendliness, and the world will then be united. When King Wu of Zhou attacked King Zhou of Shang, more than eight hundred states gathered spontaneously without prior appointment; when Emperor Gaozu of Han entered the pass of Guanzhong, the elders brought beef and wine to welcome and comfort him.

大過之時，聖賢君子為過絶之行以成非常之功，故利於作為，往無不濟，孔子所以贊其大也。象曰：「澤滅木，大過，君子以獨立不懼，遯世無悶。」澤所以悅萬物，至於滅木，則物或有被其害者，然物以惟悴枯槁之乆，有非尋常雨露之潤所能沾溉者，故澤滅木為大過之象也。

In the time of the hexagram Great Excess, the sage and virtuous person acts beyond the ordinary to achieve extraordinary achievements, thus it is favorable to strive and act, and there is no failure in going forward. Confucius therefore praised the significance of the time of Great Excess. The Image Commentary says: "A great marsh has submerged the trees, which is the image of Great Excess; the gentleman thus stands alone and acts without fear, even if he retreats into seclusion, he does not feel distressed." Water and marsh are originally used to moisten all things and bring joy, but when they reach the point of submerging trees, some things are harmed instead. However, when all things wither and dry up for too long, it is indeed not possible for ordinary rain and dew to revive them. Therefore, "the marsh submerges the trees" is precisely the image of the hexagram Great Excess.

夫天下衰亂，海內雲擾，惟賢人君子出以濟難，則解紛撥亂，有兵有戎而無所顧避；退而窮處，則啜菽飲水，耕巖釣渭，而不改其樂，豈世之是非譭譽所能輕動其心哉！是二者皆非中道，處大過之世，理則然爾。

When the world is in decline and turmoil, and the four seas are in chaos and unrest, only the virtuous and noble persons rise up to relieve the suffering. They clear up confusion and restore order, facing war and weapons without hesitation. When they retreat and live in seclusion, they eat simple bean soup and drink clear water, working in mountain fields and fishing by the Wei River, yet remain unchanged in their joy. How could worldly praise or blame easily shake their hearts! These two approaches do not conform to the middle way, but in the time of the hexagram Da Guo, such conduct is indeed appropriate.

初六：藉用白茅，無咎。象曰：藉用白茅，柔在下也。聖人當大過之世，為眾人之所不敢為，成眾人之所不能成，宜其輕易妄動，率意而行，今乃如置器於地，既已安全矣，又藉之以茅，慎之至也，何咎之有！以見聖人立大事、成大功，未甞敢易而為之也。

The line statement of the first line says: "Using white reeds as a mat, there is no fault." The image commentary says: "Using white reeds as a mat is because the gentle and yielding is in a lower position." When the sage is in the time of the Great Excess, he does what others dare not do and achieves what others cannot achieve. According to reason, he should act recklessly and arbitrarily. Yet he instead places an object on the ground, which is already stable, and then adds a mat beneath it, being extremely cautious. How could there be any fault? Thus, the sage, when establishing great affairs and achieving great accomplishments, has never acted lightly.

況初體柔弱，承二而應四，以橈弱之勢方賴二剛扶持而安全之，其敢易乎！孔子於此爻釋其大畧曰：「藉之用茅，何咎之有？慎之至也。夫茅之為物薄，而用可重也。慎斯術也以往，其無所失矣。」蓋聖人濟難之初，其慎重如此，則何往而不利哉！

Moreover, the line "Initial Six" is inherently weak, relying above on "Nine in the Second" and below on "Nine in the Fourth." It is in a precarious and vulnerable position, depending on the strength of "Nine in the Second" for support and protection. How dare it act recklessly? Confucius explained this line in the "Great Treatise Upper Transmission" saying: "Using straw as a mat, what fault could there be? This is the utmost caution. Straw itself is thin and insignificant, yet its use is of great value. If one can carry forward this principle of caution, there will be no mishaps." Clearly, the sage, in the beginning of rescuing a crisis, exercises such extreme caution. Then, where could there be any difficulty?

九二：枯楊生稊，老夫得其女妻，無不利。象曰：老夫女妻，過以相與也。大過之時無非過者，陽不過則無以濟弱陰，陰不過則無以益衰陽。惟九二剛過而中，以陽而居陰，老夫之象；初以陰柔伏而在下，女妻之象。

The line statement of the second line says: "A withered poplar tree regrows tender shoots, an old man marries a young wife, there is no misfortune." The image commentary says: "An old man marrying a young wife, thus forming an excessive union yet achieving mutual intimacy." In the time of the Great Excess, there is nothing that is not "excess": yang does not become excessive and cannot relieve the weak yin, yin does not become excessive and cannot benefit the exhausted yang. Only the second line, which is a strong yang line occupying the central position, with a yang element in a yin position, is the image of "an old man"; the initial line, with a weak yin element hidden at the bottom, is the image of "a young wife."

二既無應於上而宻比於初，勢固不得不相與也。相與而俱受其益，以老益少，則少者日以長；以少益老，則衰者日以壯。當棟橈之時，君臣上下各協力以相與，何往而不利哉！故象言老夫女妻，過以相與也。九三：棟橈，凶。象曰：棟橈之凶，不可以有輔也。

Nine in the Second is above and has no corresponding line, yet it is closely adjacent to Six at the Beginning. In terms of situation, it is naturally compelled to combine with it. When they combine, both benefit: the older one supports the younger one, and the younger one grows day by day; the younger one supports the older one, and the weak one becomes stronger day by day. In a dangerous situation where the main beam is bent, the ruler and the subject work together and support each other. How could there be any place where things do not go smoothly? Therefore, the Image Commentary says, "An old man and a young wife, they meet and support each other." The Line Statement of Nine in the Third says, "The main beam is bent, ominous." The Image Commentary says, "The ominous situation of the bent main beam is because it receives no support at all."

大過之時，方藉眾力以扶危拯弱，則當卑遜下已，以群賢之助，然後大功可成。九三雖有上六為正應，而以陽居陽，方以髙亢自處，違拂眾情，上不復為之應援，安能濟天下之傾危、任朝廷之委哉！夫屋之有棟，榱桷桓楹所恃以不傾，居者所頼以安也。今棟既橈矣，則本末皆弱，顛仆摧敗，凶可知矣。

In the time of the Great Excess, one should rely on the strength of many to support a critical situation and save a declining state. Therefore, one should be humble and yield, lowering oneself to gain the help of many virtuous people, only then can great achievements be accomplished. Although the Nine in the Third has the Six at the Top as its corresponding line, it occupies a yang position with a yang line, being overly arrogant and disregarding the will of others. The Six at the Top no longer supports it. How can such a situation save the world from peril and shoulder the heavy responsibility of the court? A house has its main beam, and the rafters and pillars rely on it to remain upright and prevent collapse, allowing those inside to live in peace. Now the main beam is bent, so both ends are weak, leading to collapse and disaster, which is clearly foreseen.

其材如此，安能勝其任乎？故象言不可以有輔者，蓋言上六不為之輔助，以不足輔助故也。九四：棟隆，吉，有它吝。象曰：棟隆之吉，不橈乎下也。九四切近君位，此大臣獨當拯溺扶危之任者。以九居四，以剛陽而寓陰柔，得人臣之正，如棟之穹隆，足以任群材之而勝其任者，吉孰如之！

Its nature is like this; how could it bear great responsibilities? Therefore, the Image Commentary says, "It cannot be supported," meaning that the sixth line above does not provide support, because it itself is not worthy of support. The statement of the fourth line says, "The main beam rises upward, which is auspicious; but if there is another pursuit, there will be regret." The Image Commentary says, "The auspiciousness of the rising main beam is because it does not bend downward." The fourth line is adjacent to the sovereign's position, which is the position where a minister alone bears the responsibility of rescuing from drowning and supporting in times of danger. A yang line, nine, occupying the fourth, a yin position, is to place firm yang within soft yin, conforming to the proper way of a minister. Just as the main beam rises high, it is sufficient to bear the weight of many other beams and fulfill its duty; what auspiciousness is greater than this!

當斯任者，宜盡大公至正之道，若有所偏私，則眾必解體而不為之用矣。四與初雖為正應而不橈乎下，是以獲吉。若其用心不廣，繫應在初，豈能収攬豪傑，使逺近內外莫不響應，以成大過之功乎！九五：枯楊生華，老婦得其士夫，無咎無譽。象曰：枯楊生華，何可乆也？老婦士夫，亦可醜也。

The person who shoulders this great responsibility should strive to follow the path of great public righteousness; if there is any partiality, the people will certainly become divided and unwilling to serve him. Although nine four and six at the beginning are a proper correspondence, they do not bend downward to accommodate, hence they gain auspiciousness. If their mind is not sufficiently broad, and they only connect with six at the beginning, how could they attract heroes from all over the world, ensuring that both near and far respond, thus achieving the great success of the hexagram Great Excess in saving the world? The line statement of nine five says: "A withered elm tree blooms with flowers, an old woman marries a young man; there is no fault, nor is there praise." The image commentary says: "How can a withered elm tree bloom for long? An old woman marrying a young man is indeed awkward."

九五以剛陽之才履尊極之位，處大過之世，若可以有為，然無應於下而為老陰所乗，故無能為也。如士夫而為老婦所得，反有資於老婦。陰處上極，老婦之象也；枯楊，老婦也，以盛陽而益衰陰，生華之象也。以卦體言之，巽為長女，兊為少女，今乃反此者，以六爻之義言之也。

The Nine in the Fifth possesses the virtue of a strong yang, ascending to the supreme position. It is in the time of Great Excess, seemingly capable of action. However, there is no corresponding line below, and it is overshadowed by the old yin at the top, making it powerless. This is like a young husband being taken by an old woman, and thus relying on her. The yin line at the top represents the old woman; the withered elm tree symbolizes the old woman. Using strong yang to nourish the declining yin is the image of 'blooming flowers.' In terms of the hexagram structure, Xun represents the elder daughter and Dui the younger daughter. Here, however, the reversal of old woman and young husband refers to the meaning of each line individually.

方時大過，則危者易而為安，亂者變而為治，衰者使強，弱者使壯，故六爻有升降，卦體有反覆，不可與餘卦同日而論也。蓋初、上二爻俱陰而衰弱，故有老婦、女妻之象。楊雖易生之木，其生華必當茂盛之時，既枯而生華，豈能乆乎？男長而女少，足以相感；老婦而得士夫，豈人情哉！故爻無咎無譽而已，至象則云枯楊生華，何可乆也？老婦士夫，亦可醜也。

At the time of the hexagram "Great Excess," one must transform danger into stability and disorder into peace, making the weak strong and the weak healthy. Therefore, the six lines have both rising and falling, and the hexagram itself has both correct and inverted forms, and thus cannot be treated the same as other hexagrams. The first line and the sixth line are both yin lines and weak, so they take the images of "old woman" and "young wife." Though the poplar tree is a tree that grows easily, it flowers only when its branches and leaves are already flourishing; if a dried-up tree suddenly flowers, how can it last long? A man who is old and a woman who is young may still be able to respond to each other; but an old woman marrying a young husband is not the usual situation. Therefore, the line statement only says "no blame, no praise," but the image commentary says "a withered poplar tree flowering, how can it last long? An old woman marrying a young husband, how truly unbecoming!"

上六：過渉滅頂，凶，無咎。象曰：過渉之凶，不可咎也。當天下傾危之際，非挾剛健之才、懐救世之志，不能濟也。上六以陰柔而處過極之位，不能量力度徳，渉難既深，必蹈凶禍，故過渉滅頂凶，其凶蓋自取之，何所歸咎乎！

The line statement of the sixth line at the top says: "Crossing water that is too deep, resulting in being submerged up to the head, is dangerous, yet there is no blame to be assigned." The image commentary says: "The danger of excessive crossing is not attributable to human error." When the world is in peril, unless one possesses strong and resolute talent and holds the ambition to save the world, one cannot achieve success. The sixth line, with its yin and soft nature, is at the extreme of 'excess' and is unable to assess its own strength and virtue. Having plunged deeply into peril, it inevitably meets with misfortune, hence it says, "crossing water that is too deep, resulting in being submerged up to the head, is dangerous"—this danger is self-inflicted, so to whom can it be blamed?

雖然，當棟橈之世，志在濟難，雖至殺身，何咎之有？故曰無咎。而象言過渉之凶，不可咎者，人能捐軀濟難，其成與不成，天也；既以蹈禍，又從而追罪之，則人懐保身之術，緩急之際孰肯用命者乎！故聖人從而恕之曰不可咎也，意義兩通，抑以見大過之世不可無過絶之行。

Although this is true, in a dangerous and unstable era, if one's ambition is to save the country from peril and is willing to sacrifice one's life for it, what fault is there in that? Therefore, the line statement says "no blame." The Image Commentary says "the danger of crossing a river, is not something to blame," because if a person is ready to sacrifice his life for the country's difficulties, whether the matter succeeds or fails is determined by heaven. If he has already suffered misfortune, then blaming him for it would mean that everyone would only think of preserving their own lives. When danger comes, who would be willing to die for the country? Therefore, the sage forgives him, saying "it is not something to blame." Both interpretations make sense, and they also show that in the time of the Great Excess, there must be actions beyond the ordinary.