Kan Hexagram (Water Above Water Below)

坎下坎上。習坎：有孚維心亨，行有尚。彖曰：習坎，重險也。水流而不盈，行險而不失其信。維心亨，乃以剛中也。行有尚，往有功也。習，重也；坎，險也。習坎者，重險也，上下皆坎，故為重險。然乾、坤、震、兊、坎、離、艮、巽八卦皆重，獨坎加習字者，亦有便習之義。

The hexagram Kan consists of two Kan trigrams, upper and lower. The hexagram statement says: "In a situation of repeated dangers, as long as one maintains sincerity in heart, inner communication will be smooth, and actions will be esteemed." The commentary on the judgment says: "The hexagram 'Kan' signifies repeated dangers. Water flows without overflowing, and movement through perilous situations does not lose its sincerity. 'Maintaining sincerity leads to smoothness' because the lines nine in the second and nine in the fifth are strong and central; 'actions will be esteemed' means that proceeding forward will be effective." "Xí" means repetition, and "Kan" means danger. "Xí Kan" refers to repeated dangers. Since both upper and lower trigrams are Kan, it signifies accumulated danger. However, the eight trigrams, Qian, Kun, Zhen, Dui, Kan, Li, Gen, and Xun, are all formed by the repetition of upper and lower trigrams. Only the hexagram Kan adds the character "Xí," which also implies familiarity and practice.

蓋履險難，非習熟其事，則顛沛失錯，跡愈而道愈屯矣。呂梁丈人與齊俱出，與汨皆入，從水之道而無容私焉，此履險而習熟其事者也。君子當險難之時，其心超然出乎險難之外，蓋誠信之道素定乎胷中，而非一旦可以強勉而偽為之也。

Because one is in a dangerous situation, if not thoroughly familiar and skilled in dealing with it, one will fall and lose one's footing, and the more one struggles, the more difficult the path becomes. The old man from Lüliang recorded in "Zhuangzi · Dashi" went up with the whirlpool and down with the current, following the natural law of water without any personal intention. This is the person who is skilled in dealing with dangerous situations. When a gentleman is in a dangerous situation, his mind remains beyond the danger itself, because the principle of sincerity has already been firmly established in his heart, not something forced or feigned in a day or two.

坎以一陽居二陰之間，陽實陰虛，實者處中，有孚心之象。心者神明之舍，古之學者明其心而已，方寸既明，則生死之變不能亂也，而況窮逹禍福利害之端乎！故有孚維心亨也。以此誠信之道而行於世，故為人所貴尚，何往而不利哉！商之三仁當紂之世，其謀國已素定矣。

The trigram Kan represents a yang line situated between two yin lines. Yang signifies reality, while yin signifies emptiness. The real element occupies the center, symbolizing sincerity in the heart. The heart is the dwelling place of the divine spirit; ancient scholars merely sought to make their hearts clear and lucid. Once the heart is clear, even the changes of life and death cannot disturb it, let alone the complexities of poverty and prosperity, misfortune and benefit. Therefore, it is said, "With sincerity in the heart, the way is smooth." By following this path of sincerity in the world, one is esteemed and respected, so how could one not be successful? During the late Shang dynasty, the three virtuous men, Wei Zi, Ji Zi, and Bi Gan, lived in the chaotic era of King Zhou. The strategies they had planned for the country were already firmly established in their hearts.

天險不可升也，地險山川丘陵也，王公設險以守其國，險之時用大矣哉！坎之為卦，上下皆坎，坎所以為險也，重險則深。水流而不盈者，深也。君子陷於險難，既險且深，未能遽出乎險難者也；行乎險難而不失其信者，所以濟險難也。

The Commentary on the Judgment continues: "The danger of Heaven lies in its being lofty and unattainable; the danger of Earth lies in mountains, rivers, and hills. Kings and princes rely on dangerous terrain to defend their states. The situation and function of danger are indeed significant!" The hexagram Kan is formed with Kan above and below, and thus Kan symbolizes danger; when danger is repeated, it appears deep. "Water flows but does not overflow" refers precisely to this depth. A gentleman who falls into danger finds himself in a situation that is both dangerous and deep, and cannot escape it all at once; yet walking through danger without losing sincerity is the way to overcome it.

上下二陰而一陽處乎中，剛而得中，二五是也。陰柔也，陽剛也，外柔者善陷者也，內剛者為所陷者也。處燕閒而心常險者，小人也；身屯否而心常亨者，君子也。小人柔佞陰險，故善陷君子；君子剛方正直，故常為所。上下二陰，小人協力而共擠之象也；一陽在中，君子獨立無援之象也。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Glossary: Jiu Er = Nine in the Second Jiu Wu = Nine in the Fifth The situation where there are two yin lines above and below with a yang line in the middle refers to Jiu Er and Jiu Wu. Yin represents softness, while Yang represents strength; those who appear soft and compliant are the ones skilled in deceiving others, while those who are internally strong and upright are the ones being deceived. Those who are in a comfortable situation but constantly harbor dangerous intentions are petty people; those who are in difficult circumstances yet maintain a peaceful and open heart are gentlemen. Petty people are soft, flattering, and cunning, thus they are good at deceiving gentlemen. Gentlemen are upright and just, so they are often deceived by them. The two yin lines above and below represent the image of petty people working together to exclude the gentleman, while the single yang line in the middle represents the image of the gentleman being isolated and without support.

陽雖於群陰之中而剛健篤實，其心坦然，無所憂懼，有所不往，往無不濟，故能卒脫乎坎陷而成濟險之功。雖然，險固君子之所惡也，専於傾害君子者，小人之險也；君子亦有時而用險者，所以杜陵犯之漸而防傾覆之禍也。

The yang line, though surrounded by many yin lines, remains strong and solid, with a tranquil mind and no worries or fears. It remains still if not necessary, but once it moves, it achieves success without fail, thus ultimately escaping thepredicament of the kan trigram and accomplishing the virtue of overcoming difficulties. Nevertheless, danger is still something the gentleman detests. Those who constantly plot against the gentleman are the dangerous actions of the petty person. The gentleman may sometimes take on danger, but it is to prevent the emergence of insults and transgressions, and to guard against the possibility of downfall.

如天險之不可升，知不可測度而退聴也；如地險之有山川丘陵，知其險峭而不可犯也。王公設險以守其國，浚城池，修障塞，所以設險也。人主當深居九重，如神龍之不可脫於淵。秦之無道，廵逰天下，博浪之禍至不免；劉、項嘆息道傍，或曰彼可取而代，或曰大丈夫當如此，所以動豪傑之心，萌非覬之望，二人起而秦卒以亡。然則險之時用，豈不大矣哉！

The peril of heaven lies in its height that cannot be reached; people recognize its inaccessibility and thus retreat and obey. The peril of earth lies in mountains, rivers, and hills; people recognize their steepness and thus dare not encroach. Rulers rely on natural barriers to defend their states, dredging city walls and building fortresses, which is called "setting up barriers." The sovereign should reside deep within the inner palace, like a dragon that cannot leave the abyss. The Qin dynasty was unjust, and Emperor Qin Shi Huang toured the land, eventually suffering the attack at Bole Sands. Liu Bang and Xiang Yu watched the imperial procession by the roadside and sighed, one saying, "That position can be taken over," and the other saying, "A great man should be like this," thus stirring the hearts of heroes and giving rise to ambitions beyond their station. When both raised their armies, the Qin dynasty finally perished. Thus, the importance and function of "peril" in circumstances, how great it is!

象曰：「水洊至，習坎，君子以常徳行，習教事。」水之傾注相仍不絶，其澗壑必有深峭之處，水洊至所以為重險也。君子體此象以常其徳行，故處富貴貧賤、死生禍福之際，未甞少易其節，如水之流行，雖萬折而必東也。習教事者，習為教誨人之事。夫以身教者從，能常其徳行，則觀感而化者疾於影響之應形聲，豈諄諄然訓誨以言哉！

The Image Commentary says: "Water flows continuously, which is the image of the hexagram 'Obstacles.' Therefore, the gentleman cultivates his virtue constantly and repeatedly practices the affairs of teaching and guiding others." Water rushes forth continuously, flowing through deep and steep ravines, so "water flowing repeatedly" becomes a symbol of great difficulties. The gentleman observes this image to maintain his virtue constantly. Thus, whether in prosperity or adversity, in life or death, in good fortune or misfortune, he never slightly changes his conduct, just as water flows, even though it twists and turns many times, it must eventually flow eastward to the sea. "Repeating the affairs of teaching" refers to repeatedly practicing the act of teaching others. Those who teach by example are obeyed by people. If one's virtue remains constant, others are influenced by it, faster than a shadow following its form or an echo responding to a sound. Why would one need to speak repeatedly to teach?

初六：習坎，入于坎窞，凶。象曰：習坎入坎，失道凶也。初六以陰柔而處重險，此小人之陷於險難，以邪佞陰險而入于坎窞而凶。窞在兩坎之下，故曰習坎，由失道而非能脫乎險難者，故象言習坎入坎，失道凶也。

The line statement for the first line says: "Being in a situation of repeated dangers, falling into the deep pit of Kan, it is dangerous." The image commentary says: "Being in repeated dangers and then falling into the pit of Kan is dangerous because one has lost the right path." The first line, with its yin and soft nature, is in a situation of repeated dangers, which represents a small person falling into peril. Because of being perverse, deceitful, and treacherous, it falls into the bottom of the Kan pit, hence the danger. "Kan" refers to the deep pit below the two Kan trigrams, so it is called "repeated Kan." This is due to losing the right path and not being able to escape the danger, so the image commentary says "repeatedly entering Kan, losing the right path brings danger."

君子固有不幸而入險難者，如文王之拘羑里、孔子之阨陳蔡，初非失道，故卒脫乎險難，而小人卒不能加害也。九二：坎有險，求小得。象曰：求小得，未出中也。九二以剛陽而於二陰，君子處坎之時而行乎患難者。

A gentleman may also fall into perilous situations, such as King Wen of Zhou being imprisoned in Youli and Confucius being stranded between Chen and Cai; they did not lose their proper path at the beginning, so they eventually escaped from danger, and the wicked could not harm them. The line statement of the second line says, "In the midst of the perilous situation, there is indeed danger, and only a small gain can be obtained." The image commentary says, "Seeking but obtaining only a little, is because one has not yet emerged from the perilous situation." The second line, with its yang strength trapped between two yin lines, represents the gentleman facing the peril of the kan situation and walking through hardship.

二與五位本相應，今既俱於群陰之間，上下各無應援，二猶欲有求於五，勢雖不能援，然居中履尊，小人尚有畏憚之心，故二往求焉，尚可小有所得也。五之於群陰，如末世人君阨於強臣，威福之柄不自我出。

Nine in the Second and Nine in the Fifth are originally corresponding lines, but now they are both trapped among the multitude of yin lines. Neither has support from above or below. Although Nine in the Second still wishes to seek help from Nine in the Fifth, Nine in the Fifth's situation is unable to provide assistance. However, since it is in the central position and holds a superior position, petty people still fear and are cautious of it. Therefore, Nine in the Second seeking help can still gain a little. Nine in the Fifth's situation regarding the full卦's yin lines is like a ruler in the end times being controlled by powerful ministers. The authority to reward and punish no longer comes from his own hands.

象言求小得，未出中者，未能出乎險中也。二之剛陽出乎險中，小人退聴，必有濟險復辟之功，何求而不獲哉！然則求小得者，是未出乎坎也。六三：來之坎坎，險且枕，入于坎窞，勿用。象曰：來之坎坎，終無功也。來，自外來；之，有所在也。

The Image Commentary says, "Seeking small gains, not yet having emerged from the center," meaning that one is still unable to escape the perilous situation. Once the Yang strength of Nine Two escapes the dangerous center, the petty person will retreat and obey, surely establishing achievements that overcome the peril and restore the sovereign's authority. At that time, what could be sought that would not be obtained? Thus, "seeking small gains" precisely indicates that it has not yet emerged from the Kan peril. The Line Statement of Six Three says, "Coming is Kan, going is Kan, both dangerous and resting upon the peril, falling into the deep pit of Kan, nothing can be accomplished." The Image Commentary says, "Coming and going are both perilous traps, ultimately yielding no results." The term "coming" refers to entering from outside, and "going" refers to moving toward a place.

六三陰柔之中而據陽位，造坎險者，今乃反於重險之中，以上無援而下乗剛，往來皆無適而可，故來與之皆險也。君子處乎險難，心亨可也，而晏然若燕安之時，無畏懼惕厲之心，故患難愈深而身愈也。六三既不能退處幽隠為自全之討，故聖人戒以勿用此爻也。

Six in the Third possesses a yin and flexible nature yet occupies a yang and strong position, which originally makes it the one who creates the perilous situation of Kan. Now it has instead fallen into a situation of great peril. It has no support above and is overpowering the yang strength below, so there is nowhere to go either coming or going. Therefore, coming is perilous and going is perilous. A gentleman facing peril may have an open and tranquil mind, but Six in the Third is content and at ease, as if in a peaceful and comfortable dwelling, with no fear or vigilance. Thus, the deeper the peril, the more it becomes entangled in it. Since Six in the Third cannot retreat to a secluded place for self-preservation, the sage warns in this line, 'Do not use it.'

象言來之坎坎，終無功者，進退皆遇凶禍，豈能成濟險之功哉！六四：樽酒簋貳，用缶，納約自牖，終無咎。象曰：樽酒簋貳，剛柔際也。聖人當重坎之時，處險之道以有孚為大，蓋非智力巧詐所能為也。六四切近君位，人主恃以出乎險難者，惟中誠實而外素儉，乃可免禍。

The Image Commentary says, "Coming along the perilous path, ultimately there is no success," meaning that whether advancing or retreating, one meets misfortune, and thus cannot achieve the merit of overcoming danger. The Line Statement of the Fourth Line says: "A single cup of wine, two bowls of food, carried in a clay vessel, and offered through the window with sincere simplicity, ultimately without fault." The Image Commentary says, "A single cup and two bowls signify the meeting of strength and softness." When the sage is in a situation of great peril, the way to deal with danger is to maintain sincerity in heart, not by cunning or deceit. The Fourth Line is adjacent to the sovereign's position, being the person relied upon by the sovereign to escape danger; only by being sincere within and simple in appearance can one avoid calamity.

故一樽之酒、二簋之食、瓦缶之器，物之至儉陋者，當險難之世，能深自貶損，發於至誠，固可薦王公而交神明也。老子曰不窺牖見天道，牖者奧室之間通乎至明之處。人臣欲濟險難，非君臣道合則不能也。君臣之分，上下之勢固殊絶矣，故以祭祀為喻，以菲薄之物將潔素之誠，固足以通幽而逹明也，況人主乎！

Therefore, a single cup of wine, two bowls of food, and vessels made of earthenware are all the most frugal and crude things; in a perilous era, being able to deeply restrain and reduce oneself, acting with the utmost sincerity, is already sufficient to present to princes and communicate with the spirits. The Book of老子 says, "You do not need to look through windows to see the Way of Heaven," where "牖" refers to the place in a deep inner chamber that leads to the brightest part. A minister wishing to pass through peril must not be able to do so unless the way of ruler and minister is in harmony. The distinction between ruler and minister, and the hierarchy between above and below, is originally vast. Therefore, using sacrifice as an analogy: offering humble offerings with a pure and simple sincerity is already enough to communicate with the unseen and reach the spirits, let alone communicate with the sovereign!

當險難之世，僅能免乎咎悔而巳，豈能濟難而獲福哉！故曰終無咎也。象言樽酒簋貳，剛柔際者，繫辭曰剛柔者晝夜之象，晝夜者幽明之象。交神明之道，蓋將和同乎天人之際，納此約質，從此戶牖，所以通乎幽明，以喻君臣之大分也。四五無應而以剛柔宻相承比，君臣道合，固足以濟險難矣。

In a time of peril, one can only avoid blame and regret, how could one speak of overcoming danger and gaining blessings! Therefore, the Line Statement says, "Ultimately, there is no blame." The Image Commentary says, "A single cup of wine and a pair of bowls, indicating the meeting of the strong and the gentle." The Great Treatise of the Upper Transmission says, "The strong and the gentle symbolize day and night." Day and night also symbolize darkness and brightness. The way ofsympathetic response (response and communication) with the divine is to harmonize and connect heaven and humanity. Offering this simple and sincere intention through this window is precisely to connect darkness and brightness, symbolizing the great relationship between sovereign and subject. Although the Sixth Line Four does not have a proper correspondence with the Ninth Line Five, it accepts the strong with its gentleness and is closely adjacent. The virtue of sovereign and subject is in harmony, which is already sufficient to overcome danger.

九五：坎不盈，祗既平，無咎。象曰：坎不盈，中未大也。九五以中正而履尊位，勢固足以有為，當險難之世，小人眾多，坎窞尚深，下無應援，如水流而不盈，未能出乎險中也。人主既制於小人，左右前後皆其黨與，雖負剛健之才，未能有所為也。

The Line Statement of the Fifth Line says: "The pit of Kan has not yet been filled, but has just reached a level of sufficiency, without fault." The Image Commentary says: "The pit of Kan is not full, because it is in the center but the accomplishment is not yet extensive." The Nine in the Fifth, possessing the virtue of being both upright and just, has ascended to the position of supreme authority. The situation is inherently capable of great achievements; however, it is in a time of peril, with many petty men, the pit of Kan is still deep, and there is no support below, like water flowing but not yet full, still unable to escape from the perilous situation. The ruler is already constrained by petty men, with their followers surrounding him on all sides. Although he possesses strong and resolute talent, he is unable to achieve anything.

當深自晦匿，以道消息之，勿使見憤疾不平之跡，適至於平可也，如此然後可以免禍。象言坎不盈，中未大者，履九五之尊位，不能大有所為，但適至於平耳，豈足為濟險之主而成中興之功哉！上六：係用徽纆，寘于叢棘，三歲不得，凶。象曰：上六失道，凶三歲也。

At this time, one should deeply conceal and restrain oneself, gradually dissipating the situation in an appropriate manner, without letting signs of resentment and injustice become evident. One should merely strive to achieve awith difficulty balance. Only then can one avoid calamity. The Image Commentary says, "The water in the坎 is not full, because the center is not yet great." This means that although one holds the exalted position of Nine in the Fifth, one is unable to achieve great accomplishments, merely reaching a state of balance. How could this be sufficient to become a sovereign who overcomes difficulties and achieves a revival of the dynasty? The Line Statement for Upper Sixth says: "Bound with a rope, imprisoned among thorns, unable to be freed for three years, calamity." The Image Commentary says: "Upper Sixth has lost the right path, hence the calamity lasting for three years."

上六小人之居大位而尤陰險，乗剛犯上，有無君之心，勢固難以兩立。然陰柔而居險之極，眾莫有應者，九五之君卒有以制其死命。蓋君子遇險而卒脫，小人遇險而愈，故係用徽纆，寘於叢，雖三歲之乆而不得脫，其凶可知。

The Sixth at the Top is a petty person who occupies a high position yet is exceptionally sinister. It takes advantage of the strong yang and offends those above, harboring a heart that shows no respect for the sovereign. In terms of situation, it is inherently difficult to stand alongside the sovereign. However, it is of a yin and soft nature, situated at the extreme point of danger, with no one to correspond with it. The sovereign, the Nine in the Fifth, is ultimately able to bring it to a fatal end. Generally speaking, the virtuous person encounters danger but eventually escapes, while the petty person meets danger and becomes more entangled. Therefore, it is said, 'bound with ropes and confined among brambles.' Although it remains trapped for three years, it cannot be freed, and the danger is evident.

蓋小人方在大位，勢能害物，盡力而為之，其傾善類多矣，雖人主之尊，亦將憑陵而無所憚，其凶熖可知。一旦罪惡顯露，其治不得不嚴，其拘係之不得不乆。象言上六失道，凶三歲者，其蹈禍患蓋自取之，固足以快天下之公論，雖寘之叢之下可也。噬嗑上九曰何校滅耳，凶。孔子曰：惡積而不可揜，罪大而不可解。小人積稔凶惡，雖人主有不能堪其極，未甞不至於此，如唐元載之流是已。

In general, when petty people are in high positions, their power is sufficient to cause harm to others. They exert all their efforts to do so, leading to the downfall of many virtuous individuals. Even the supreme ruler would have to oppress and bully them without restraint, and their arrogance and fierce nature can be imagined. Once their wrongdoing is exposed, punishment must be severe and their imprisonment must be long. The Image Commentary says, "The upper six is lost in the way, calamity for three years," meaning that the calamity they face is self-inflicted, and it is naturally pleasing to the public opinion of the world. Even if they are imprisoned among thorns, it is deserved. The line statement of the upper nine in the Shexi hexagram says, "Bearing shackles and chains covering the ears, calamity." Confucius in the lower part of the Great Treatise explains, "When evil deeds accumulate, they cannot be concealed; when guilt is great, it cannot be escaped." Petty people accumulate evil over time and become increasingly violent. Even the ruler has a point where he can no longer tolerate them, and there is no way to avoid this outcome. People like Yuan Zai of the Tang Dynasty are examples of this.

離下離上。離：利貞，亨，畜牝牛吉。坎離水火之象，在人為心腎，心蔵神，腎蔵精，精與神合而不離，則變化之所為在我而已。坎，陰也，而一陽在內；離，陽也，而一陰居內。故心液為真水而下，腎水含真火而上升，故火下水上為既濟，火上水下為未濟。

The hexagram Li consists of both upper and lower trigrams of Li. The hexagram statement says: "It is advantageous to maintain firmness and to be harmonious; it is auspicious to raise a mother cow." Kan and Li symbolize water and fire respectively, which in the human body correspond to the heart and the kidney. The heart houses the spirit, and the kidney houses essence. When essence and spirit combine and do not separate, the power of transformation and creation is under one's own control. Kan is yin in nature but contains a yang line within; Li is yang in nature but contains a yin line within. Therefore, the fluid from the heart transforms into true water and descends, while the water in the kidney contains true fire and ascends. Thus, when fire is below and water above, it forms the hexagram Ji Ji; when fire is above and water below, it forms the hexagram Wei Ji.

此飬生者有五行顛倒術，龍從火裡出；五行不順行，虎向水中生之說，古之至人以為長生不死之藥也。離，麗也。火無正體，因物以為體，太空之中惟所取之。君子體離善附物之性，附物則失已，當以正為主，故利貞然後能亨也。

This is the meaning referred to by the cultivators of longevity, who say, "The method of reversing the Five Phases, the dragon is born from fire; the Five Phases do not follow the usual order, the tiger arises from water." The ancients regarded this as the elixir for immortality. "Li" means to attach or rely upon. Fire has no fixed form and must rely on something else to take shape. In the vast universe, it is only by taking on something else that it becomes tangible. The gentleman understands the nature of the Li trigram, which is adept at relying on external things, and realizes that relying on external things easily leads to the loss of self. Therefore, one should take "zheng" (correctness) as the main principle, hence the saying "li zhen" (advantageous to uprightness), and only then can one achieve harmony and success.

貞而能亨者，言君子之道亨，非富貴利逹之謂也。在我者既正，則當飬成其正順之徳。牛善觸物，惟牝牛正而能順，六二以陰居陰，至順者也，故有牝牛之象。君子以剛正涵飬成就其徳，又麗乎中正，其逢吉也，豈不宜哉！

What is meant by "maintaining correctness and thus achieving success," is that the way of the gentleman is successful, not necessarily referring to wealth, honor, or prominence. Once one has established correctness within oneself, one should cultivate and perfect the virtue that is both correct and harmonious. A bull uses its horns to resist external things, but a mother cow is both correct and gentle; the line six in the second position, being a yao of yin in a yin place, is the most gentle, hence the image of "a female cow." A gentleman cultivates his virtue through strength, uprightness, and correctness, and can also rely upon the path of correctness and uprightness. If he encounters good fortune, is it not natural?

彖曰：「離，麗也。日月麗乎天，百穀草木麗乎土，重明以麗乎正，乃化成天下。柔麗乎中正，故亨，是以畜牝牛吉也。」物生於天地之間，凡麗於有形，渉於有數，與夫動植飛潛，未有無所麗者。日月麗乎天，百榖草木麗乎土，可謂得所麗矣。

The Commentary on the Judgment says: "Li means attachment. The sun and moon are attached to heaven, and all grains and plants are attached to earth; by attaching the overlapping light to the right path, it is able to educate and perfect the world. The gentle and compliant are attached to the position of correctness and uprightness, thus achieving success, hence it says that raising a mother cow brings good fortune." All things are born between heaven and earth. Whatever has form, falls into numbers, or includes all birds and beasts, plants and insects, nothing is without something to attach to. The sun and moon are attached to heaven, and all grains and plants are attached to earth; this can be said to be each finding their proper place to attach.

重明以麗乎正，乃化成天下者，重明，上下皆離，明之盛也。人君非至明無以照天下。彖以卦體言，故曰重明；象以卦材言，故曰繼明。重明者，同體相重而不可掩也；繼明者，異體相續而不絶也。六五雖非剛健，而以一陰處乎二陽之間，居尊履正，故能化成天下也。

"Chongming yi li hu zhen, nei hua cheng tianxia," which refers to "chongming" as both the upper and lower trigrams being Li, meaning brightness reaches its peak. A ruler cannot thoroughly understand the world without possessing supreme wisdom. The Commentary on the Judgment refers to "chongming" from the perspective of the trigram structure, while the Image Commentary refers to it from the perspective of the trigram's essence, calling it "jimings." "Chongming" refers to the same essence stacked together without obstruction, while "jimings" refers to different entities connected continuously without interruption. Although the sixth line is not a strong and vigorous essence, it is a yin line situated between two yang lines, occupying a high position and being in the correct place, thus being able to educate and transform the world.

柔麗乎中正者，二以柔而得中，五以柔而得正，上下皆處中正之位，故君臣道合，乃底於亨嘉之也。離之性必有所麗，有所麗者皆托體於異物，非能超然而獨立也。離以柔為主，柔弱則性順，剛強則性逆，能飬其至順之徳而不與物忤，如畜牝牛，故獲吉也。

"Flexibility and beauty in the middle and correctness" means that the second line, being flexible and yielding, occupies the central position, and the fifth line, also flexible and yielding, occupies the correct position. Both above and below are in the state of middle and correctness, so the ruler and minister uphold righteousness and harmony, ultimately achieving a state of smoothness and auspiciousness. The nature of the fire trigram necessarily depends on something else; whatever it depends on, it entrusts itself to another thing and cannot stand independently. The fire trigram is characterized by flexibility: flexibility leads to harmonious disposition, while strength leads to rebellious disposition. Being able to nurture the extreme flexibility and yielding virtue without conflicting with external things, it is like raising a mother cow, thus attaining auspiciousness.

象曰：「眀兩作，離，大人以繼明照于四方。」明兩作，兩明相繼而起然後為離，明兩作則前後相繼之義，故大人以繼明照于四方。繼體之君以明繼明，其光不息，故能無逺弗屆，無幽不燭也。孟子以充實而有光輝為大，方言繼明，故特稱大人，能相繼而明，所以為大。若以昏繼明，則明入地中為明夷，暗君之象也。

The Image Commentary says: "Two lights rise up, which is the image of the Hexagram Li (Fire); thus the Great Man uses continuous light to illuminate all directions." The term "ming liang zuo" refers to two lights rising successively and forming the Hexagram Li, and "ming liang zuo" implies a continuous succession. Therefore, it says "the Great Man uses continuous light to illuminate all directions." A ruler who succeeds to the throne continues the virtue of his predecessor with his own wisdom, so his radiance never ceases, enabling him to reach even the farthest places and illuminate the most hidden corners. The Mencius, in the section "Complete Heart," describes "being full and shining" as "greatness," and here it specifically refers to "continuing the light," so it specially refers to "the Great Man" — one who can maintain wisdom across generations, hence called great. If a ruler of dullness succeeds a wise ruler, then the light sinks into the earth, forming the Hexagram Mingyi (Light Dimmed), which symbolizes a tyrant.

初九：履錯然，敬之，無咎。象曰：履錯之敬，以辟咎也。陰陽升猶五行之循環，王相休囚時為貴賤，本無一定之體。一陰而二陽，則以陰為主，柔麗乎中正者，位也。然二五之陰皆為群陽所麗，蓋賤必麗於貴，卑必麗於尊。

The Line Statement of Initial Nine says: "Where you step, it is confused and disorderly, but if you maintain reverence and caution, there will be no fault." The Image Commentary says: "Although stepping on a confused path, one can avoid calamity by being respectful and cautious." The movement of yin and yang is like the cycle of the Five Phases, with prosperity, decline, rest, and captivity determined by the seasons, thus establishing their value and status, which is not fixed. When one yin line is paired with two yang lines, the yin line takes precedence. 'Flexible and harmonious with the central and upright' refers to the position of the lines. However, the two yin lines, Six Two and Six Five, are both supported by many yang lines, because the inferior must rely on the superior, and the lower position must rely on the higher position.

初最處下，居九位之地，上承於二以求麗焉。以發跡之初，上之諸陰皆非其應，所履錯愕，未知適從，二方處中為主，勢不能抗，能敬承於二，是以陽剛而下陰柔，故可免咎。象言履錯之敬，以辟咎者，火性炎上而善麗，非能守其亷靜，安其分義者也。處離之初，能錯然敬畏，介然獨守，非得已也，姑避咎悔耳。

Initial Nine is at the very bottom, occupying the position that a Yang line should hold. It looks upward to Six Two in order to seek attachment. At the beginning of its rise, the upper Yin lines are not its proper counterparts, and the situation beneath it is confused and disordered, leaving it uncertain where to turn. However, Six Two is in the central position and is the main line of the hexagram. In terms of situation, it is unable to contend with Six Two, so it can only respectfully submit to it. This is a case of a Yang line being submissive to a Yin line, thus avoiding mistakes. The Image Commentary says, "Walking amidst confusion with respect, to avoid calamity," because fire by nature ascends and is good at clinging, and is not inherently able to remain modest and content with its proper role. Being at the beginning of the hexagram Li (Fire), it can remain cautious and fearful amidst confusion, holding on alone with integrity, which is also a necessity, temporarily used to avoid guilt and regret.

六二：黃離，元吉。象曰：黃離元吉，得中道也。彖曰柔麗乎中正，即五與二也。離，文明也；黃為中色。二五俱以文明中正為群陽所附，君臣上下道同徳合，吉孰大焉！象言黃離元吉，得中道者，離體雖文明，若日昃之離，明將入於地中矣；惟大明中天，則無幽不燭，容光必照，如聖人居中得位，故能成大善之吉也。

The Line Statement of the Second Line says: "By adhering to the correct path with the harmonious yellow color, the result is most auspicious." The Image Commentary says: "Yellow brightness brings great auspiciousness because it attains the middle way." The Commentary on the Judgment says "the flexible line is attached to the correct middle position," referring to the Fifth Line and the Second Line. The trigram Li represents culture and brightness; yellow is the central color among the five colors. Both the Fifth Line and the Second Line possess the virtue of culture and correct middle position, and are relied upon by all the yang lines. The ruler and ministers, the superior and the inferior, all follow the same path and share the same virtue. What greater auspiciousness is there than this! The Image Commentary says "yellow brightness brings great auspiciousness, because it attains the middle way," because although the trigram Li represents culture and brightness, if its brightness is like the light of the sun at sunset, it will soon sink below the horizon. Only when the sun shines brightly in the sky can it illuminate all darkness and reach every crack. This is like the sage occupying the central position and attaining the right position, thus achieving great goodness and auspiciousness.

九三：日昃之離，不鼓缶而歌，則大耋之嗟，凶。象曰：日昃之離，何可乆也？古之有道者，觀乎陰陽消長之理，則進退去就、死生禍福皆能順受之。上下二離有繼之象，功成名遂身退，天之道也。自昔帝王享國日乆，既老而當或授之子，或授之賢，故能身享安榮而其明不息也。

The Line Statement of Nine in the Third says: "The light of the sun at sunset, if one cannot beat the clay drum and sing for joy, will instead issue a lamentation of approaching old age, which is ominous." The Image Commentary says: "The light of the sun at sunset, how can it last long?" Ancient sages who understood the principle of the waxing and waning of yin and yang could accept advancement and retreat, departure and staying, life and death, misfortune and fortune, all in accordance with nature. The two trigrams of Li (Fire) above and below have a successive image, and after achieving success and renown, one withdraws gracefully, which is the way of heaven. Since ancient times, emperors who ruled for a long time, upon reaching old age, would either pass the throne to their sons or abdicate to a worthy person, thus enjoying honor and dignity themselves while their light does not cease.

離火也，火性炎上，九又以陽剛而據陽位，雖過中當退而不能以禮自娛，年至大耋，顧戀諮嗟，此取禍之道也，聖人垂戒之意深矣。象言日昃之離，何可乆者，人之既老，譬之漏盡鐘鳴而夜行不止，其能乆乎！九四：突如其來如，焚如，死如，棄如。象曰：突如其來如，無所容也。

The trigram Li represents fire, which has a nature of ascending and burning upwards. The line Nine in the Third occupies a yang position with a yang essence, though it has passed the central position and should, by reason, withdraw and be content. However, it cannot restrain itself according to propriety and happiness, and at an age of seventy or eighty, still clings to power and laments, which is a way to invite misfortune. The sage's warning is profound. The Image Commentary says, "The sun at its decline, how can it last long?" This means that when a person has already aged, like a water clock that has run out and the morning bell has rung, yet still continues to walk at night, how can it last long! The line statement of Nine in the Fourth says, "Suddenly coming, like fierce fire burning, like death, like being cast away." The Image Commentary says, "Suddenly coming" means he has nowhere to take refuge.

離之重明有繼體之象，九四以陽剛逼近君位，此嫌疑之際，當深自退避，不使至於不容之地，則為善處。今下離既終，上離乃突然而進，勢猶焚灼不可禁遏，如此乃有取死之道，眾之所棄也。昔者堯崩，三年之喪畢，朝覲訟獄者不歸堯之子而歸舜，舜、禹皆然。蓋神器之重，惟不求者能得之，實有以服人心、厭人望也。

The hexagram Li (Fire) contains the image of repeated illumination, which symbolizes the succession to the throne. The line Nine in the Fourth, being strong and yang, is close to the position of the ruler, and thus finds itself in a situation prone to suspicion. It should therefore withdraw deeply and avoid putting itself in a position where it has nowhere to retreat. This is the way of proper self-cultivation. Now the lower trigram Li has already been exhausted, but the upper trigram Li suddenly advances, its momentum like a fierce fire that cannot be restrained. This is the path to self-destruction, leading to being abandoned by the people. In the past, after the death of Yao, after the three years of mourning, those who came to pay homage and to litigate did not turn to Yao's son but to Shun. Shun also passed on the throne to Yu in the same manner. This shows that such a great honor as the imperial position can only be obtained by those who do not strive for it, because they are truly able to win the hearts of the people and fulfill the expectations of all.

末世之君不早自定，至倉猝之際爭立而相屠滅者，其禍變可勝言哉！象曰突如其來如，無所容者，其陵犯如此，雖四海之廣將無所容，理勢然也。六五：出涕沱若，戚嗟若，吉。象曰：六五之吉，離王公也。聖人不畏多難，畏無難。蓋無難之世，上下恬嬉致亡國；多難之世，殷憂戒懼或能興邦。

In the later days, the sovereign failed to determine the successor in time, leading to a rush where people competed for the throne and killed each other, what calamity and chaos can be fully described! The Image Commentary says, "Coming suddenly like a storm, there is no place to take refuge," meaning that his bullying and infringement, even with the vastness of the four seas, would leave him nowhere to hide, which is the inevitable result of the situation. The Line Statement of the fifth line says, "Tears and sobs flow down, sorrow and lamentation, auspicious." The Image Commentary says, "The auspiciousness of the fifth line is because it is attached to the position of the prince and the lord." The sage does not fear difficulties, but fears the absence of difficulties. Because in a time of no difficulties, the people above and below indulge in ease and leisure, leading to the downfall of the state; whereas in a time of many difficulties, deep concern and vigilance may lead to the prosperity of the state.

六五柔弱之君，介乎上下二強臣之間，為所脅制，雖履尊位，擁虛器而已，亡聊之極，故出涕沱若也。然以身處多難，能臨事而懼，憂戚傷嗟發於辭色，故能不蹈禍災，有中興之象。象言六五之吉，離王公者，履尊居正，麗於王公之位，雖遭屯否，莫或害之而履終吉也。

Six Five is a weak ruler, sandwiched between two powerful ministers above and below, being controlled by them. Although he holds a high position, he merely has an empty title, feeling extremely bored and helpless, hence the saying 'tears and sobs flow profusely.' However, because he is in a difficult situation, he is able to be cautious and alert in matters, and his feelings of sorrow and lamentation are expressed through his words and expressions. Therefore, he avoids calamity and shows signs of revival. The Image Commentary says 'the good fortune of Six Five is due to being attached to the king and duke,' meaning that although he holds a high position, he is in the correct position, attached to the position of the king and duke. Although he encounters difficulties and hardships, nothing can harm him, so he remains fortunate throughout.

上九：王用出征，有嘉折首，獲匪其醜，無咎。象曰：王用出征，以正邦也。六五之君雖麗乎中正之位而柔弱無斷，故上九之大臣文明剛健以行其權，銜命出征，徵無不服，君臣之道剛柔相濟，不廣行殺戮，但折伏其首惡而已。

The line statement of Upper Nine says: "The king sent him to lead an army for military campaigns, achieving good and virtuous achievements, only cutting off the heads of the principal offenders, and capturing those who are not his followers, without any fault." The Image Commentary says: "The king uses military campaigns to correct the states." The ruler of Six in the Fifth, although attached to the central and upright position, is weak and unable to make decisions, so the minister of Upper Nine, with the virtue of civilization and strength, takes charge of great power, receives the order to campaign, and all those he campaigns against submit without resistance. The relationship between ruler and minister balances the soft and the hard, avoiding excessive killing, and only subduing the principal offenders.

其功既美，人主之所嘉尚也。獲匪其醜，丑，眾也。弔民伐罪，但殱其渠魁，豈復深究黨與，橫及脅從無辜之人哉！用兵如此，尚何咎乎！象言王用出征，以正邦者，諸侯併吞陵暴，非人君有以節制之，則弱國小邦何自而立？非貪其土地，虜其人民也，凡以正邦國之侵爾。出征必稱王者，周公東征未甞不稱王命，蓋征伐當自天子出也。

His achievements being so admirable, they must naturally be approved and praised by the sovereign. The word "chou" in "huo fei qi chou" means multitude or faction. To pacify the people and punish the guilty, one would only eliminate the principal culprit, how could one go on to deeply investigate his followers and punish those innocent people forced to follow? When warfare reaches this level, how could there be any fault! The Image Commentary says, "The king uses military action to correct the state," because among the feudal states there was mutual annexation and bullying the strong over the weak. Without the Son of Heaven to impose restraint, how could the weak and small states maintain their existence? Military action is not for seizing their land or capturing their people, but entirely to correct the infringement between states. When launching military campaigns, one must always refer to "Wang" (the Son of Heaven). When Duke Zhou conducted his eastern campaign, he did not fail to claim it was in accordance with the Son of Heaven's command, because military campaigns should be initiated by the Son of Heaven.

下經。艮下兊上，咸：亨，利貞，取女吉。無心感物曰咸。卦以艮、兊為象，言少男少女之相感，以見所感之深，蓋天理之自然而非人為也。聖人感人心以此，何徃而不通哉！夫男女相感常失於不正，不正則有不待媒妁之言者。能相感以正，則夫夫婦婦而家道正矣，故利貞然後取女吉也。利貞者，止乎禮義也。

The following passage enters the lower section of The Zhou Changes. The hexagram Xian has Gen (Mountain) below and Dui (Lake) above. The hexagram statement says, "Smooth, advantageous to be firm, taking a wife is auspicious." When the mind is free from ulterior motives and can connect with external things, this is called "Xian." This hexagram takes Gen as the young man and Dui as the young woman, illustrating the mutualsympathetic response between the young man and young woman, to show the depth ofsympathetic response. This kind ofsympathetic response arises naturally from heaven's principles, not from human contrivance. The sage moves the hearts of the people by means of this spontaneous感应, so how could there be any place where it fails? However, the感应 between men and women is easily mistaken, leading to improper relationships, such as private unions without the mediation of a matchmaker. If the感应 is conducted according to the right path, then the husband fulfills his duty, the wife fulfills hers, and the family's moral order is established. Therefore, the hexagram statement first says "advantageous to be firm," and then says "taking a wife is auspicious." What is meant by "advantageous to be firm" is to restrain thesympathetic response between men and women within the bounds of propriety and righteousness.

彖曰：咸，感也。柔上而剛下，二氣感應以相與，止而說，男下女，是以亨，利貞，取女吉也。天地感而萬物化生，聖人感人心而天下和平。觀其所感，而天地萬物之情可見矣。咸之為義，蓋言無所不感。男女交感而志通，本乎情。（咸至蹇）性非有心也，非有言也。《易》以艮、兊為象，故有男女之義。柔上而剛下，所以能感也。若柔巽隱伏而剛陽居上，二氣各行，豈能相感？故坤上而乾下為《泰》，坎上而離下為《既濟》，皆有交感之義。此感而彼應，蓋有感而不應者；惟二氣感應，然後相與而無間也。

The Commentary on the Judgment says: "Xian means feeling or response. A yin line rises while a yang line descends, yin and yang energies mutually respond and are close to each other; Guan (mountain) stops while Dui (lake) is joyful, a man bends beneath a woman, thus achieving success, being favorable for upholding the right path, and obtaining a good marriage. Heaven and earth respond to each other, thus giving birth to all things; a sage moves people's hearts, and the world becomes peaceful. Observing the principles of response in all things, the true nature of heaven and earth and all things can be seen. The meaning of Xian is that nothing is outside the realm of response. Men and women respond to each other and their hearts are in harmony, originating from their nature and feelings." (The text here inserts "Xian to Jian," which is the heading of the sixth volume, indicating that this volume discusses the hexagrams from Xian to Jian, and is not part of the main text. The meaning should be read as a continuation of "originating from nature and feelings.") This kind of response does not depend on effort, nor does it require words. The Zhou Changes use Guan and Dui to symbolize, thus implying the meaning of a young man and a young woman. A yin line above and a yang line below enable mutual response. If yin and yang were both low or high respectively, each following its own course, how could they respond to each other? Thus, when K'un is above and Qian is below, the hexagram Tai is formed; when Kan is above and Li is below, the hexagram Ji Ji is formed, both representing the meaning of mutual response between yin and yang. When one side feels, the other side responds; although there are cases in the world where there is feeling but no response, only the mutual response between yin and yang can be close and unimpeded.

止而說，男止而女說也。夫女子處乎幽閒之中，非有求焉則不應也；如士以道義自重，非幣聘先焉則不徃也。故男止乎下而女說乎上，然後通亨，又惡不由其道。利貞者，相感不可不出於正。親迎之禮，男常下女，所以為正。取女以此，則家道之吉可知矣。天地以氣相感而成化育之功，聖人以道感人而致和平之治。聖人極論咸之感物，其大如此。達觀之士閱造化之變，黙觀其所感，則天地萬物之情，舉一物足以盡之矣。聖人慾窺造化之妙，則自其至近且易見者觀之，故咸之辭以男女為象，豈非眾情之所同、近而易見者乎？

"Stopping and speaking" means that the man remains respectful and restrains himself, while the woman is joyful and responds. A woman, living in the quiet seclusion of her chamber, will not agree to a marriage unless someone comes to propose. Just as a gentleman values righteousness and does not take office unless there is a proper offering of gifts and ceremony, so too the man, being in a lower position, restrains himself with propriety, while the woman, in a higher position, joyfully agrees. Only then can there be harmony and success, and they also detest unions that do not follow the proper path. The phrase "favoring constancy" means that the mutual feelings must arise from the correct path. In the ceremony of the bride's acceptance, the man must humble himself before the woman, precisely to attain the right path. By following this proper ritual in marriage, the family's good fortune can be foreseen. Heaven and Earth achieve the transformation and nurturing of all things through the mutual influence of yin and yang. The sage achieves peace and order by moving people with righteousness. The sage thoroughly discusses the principle of mutual influence in the "Xian" hexagram, and the scope of this principle is vast. Those with broad insight observe the changes of nature and silently understand the points where all things are influenced. Thus, the actual nature of heaven and earth, and all things within them, can be fully understood by simply examining one thing. The sage seeks to understand the profound mysteries of nature, starting from the closest and most visible aspects, so the "Xian" hexagram uses the image of man and woman, which is precisely the common and easily observable emotion shared by all people.

象曰：山上有澤，咸；君子以虛受人。《易》言山澤通氣，山之與澤，氣自相感。澤本居下，今反在山上，尤見相感之深。蓋山氣上騰，澤性下潤；上騰者受澤之潤，蒸而為雲雨；下潤者資山之氣，畜而為淵泉。君子體此象，故能以虛受人，如山藪之廣大，無所不容，無所不納也。我能以虛受人，人之資於我者必眾矣，故智者獻其謀，勇者效其力，翕受敷施，如山澤之相資也。

The Great Image Commentary says: "Mountains with pools on top, this is the image of the Hexagram of Mutual Influence; the gentleman takes inspiration from it, to be open-minded and receptive to all." The Sayings on the Hexagrams in The Zhou Changes states "mountains and pools communicate through their energies," for the energies of mountains and pools naturally respond to each other. Pools should be in low places, but now they are on top of mountains, which shows a deeper mutual influence. The energy of the mountain rises upward, while the nature of the pool flows downward. The rising energy receives the nourishment of the pool's water, evaporates to form clouds and rain; the descending water relies on the mountain's energy to accumulate into deep springs. The gentleman observes this hexagram, thus being able to be open-minded and receptive to others, like mountains and forests that are vast and can contain all things. If I am open-minded and welcoming, those who come to rely on me will surely be numerous. Then the wise will offer their strategies, the brave will contribute their strength, and I will widely receive and give, just as mountains and pools rely on each other.

初六：咸其拇。象曰：咸其拇，志在外也。物之相感，以精誠為主，不精不誠，不能動人。咸之為卦，本以無心感物，而六爻所感，各以所遇之時為深淺。一人之身，拇最居下體，咸其拇，所感至末也。象言志在外者，艮下為內，兊上為外，初應在四，故心之所繫者専於四而已。

The line statement of the initial line says, "The movement is felt in the big toe." The Small Image Commentary says, "The movement is felt in the big toe, and the mind is directed outward." All things respond to each other, and sincerity is the fundamental principle; without sincerity, one cannot move others. The hexagram Xian originally speaks of sensing external things without deliberate intent, but the depth of the response of each line depends on its position and timing. In terms of a person's body, the big toe is at the lowest part, so "Xian its thumb" means the感应 is only felt at the extremity. The Small Image says "the mind is directed outward" because the lower trigram Gen represents inner and the upper trigram Dui represents outer, and the initial line corresponds with the fourth line, so its mind is focused only on the fourth line.

六二：咸其腓，凶；居吉。象曰：雖凶居吉，順不害也。腓雖拇上，猶在下體之中，體既躁動，豈能趨安貞之吉哉？咸其腓，本蹈凶禍，而能退以靜處，則可轉凶而獲吉也。二得中正之位，故能變凶為吉，餘爻欲免悔吝難矣。象言雖凶居吉、順不害也，二正應在五，五履尊位，臣子之道順以相感，於義無害也；順而害於義，則妾婦之道耳。

The Line Statement of the Second Line says, "It moves in the calf, there is danger; if it remains still and stays in place, it is auspicious." The Small Image Commentary says, "Although there is danger, remaining still brings auspiciousness, because being gentle and yielding does not cause harm." The calf, though above the thumb, is still in the lower part of the body. This area is easily restless when moved, so how can it move toward the auspiciousness of maintaining the right path? "It moves in the calf" originally leads to misfortune, but if it can retreat and remain still, it can turn misfortune into auspiciousness. The Second Line is in the center and upright, so it can transform misfortune into auspiciousness; other lines find it difficult to avoid regret and disgrace. The Small Image says, "Although dangerous, staying still brings auspiciousness, because being gentle does not cause harm," because the Second Line corresponds properly with the Fifth Line. The Fifth Line is in a position of honor, and the way of a subject is to be gentle and yielding in order to communicate with the sovereign. In terms of righteousness, there is no harm. If one is overly yielding and harms righteousness, then it is merely the behavior of a concubine.

九三：咸其股，執其隨，徃吝。象曰：咸其股，亦不處也；志在隨人，所執下也。九三以剛陽之才，不能特立獨行，而繫應在上，雖所進愈上，而所執每下，隨人而已。徃則為所鄙賤，是吝道也。三雖處下卦之上，而未離下體，當斯時也，能安貧守道，退而窮處，非其招不徃，徃無不利矣，故象曰：咸其股，亦不處也；志在隨人，所執下也。

The third line statement says, "It moves in the thigh, clinging only to what follows others, going forward will bring disgrace." The Small Image Commentary says, "It moves in the thigh, also unable to remain settled; the mind follows others, what is held onto is too low." The third line originally possesses the strength of a yang element, yet cannot act independently, instead being connected to the sixth line above; although the position it attaches to becomes higher, the character it upholds becomes lower, merely following others up and down. Thus, going out will inevitably lead to being looked down upon, which is exactly the path leading to disgrace. Although the third line is above the lower trigram, it has not yet escaped the lower body. In this position, if one can be content with poverty, hold fast to the right path, and retreat to a state of hardship, not responding to summons unless it is proper, then going anywhere will not be disadvantageous. Therefore, the Small Image says: "It moves in the thigh, also unable to remain settled; the mind follows others, what is held onto is too low."

九四：貞吉，悔亡，憧憧徃來，朋從爾思。象曰：貞吉悔亡，未感害也；憧憧徃來，未光大也。九四兊體居下，為說之始，女說而有應，非貞則入於邪矣，故貞然後獲吉而悔亡。悔至於亡，非獨無悔而已。餘爻皆近取諸身，故以拇、腓、股、脢、輔、頰、舌見所感之深淺，四獨不言所感者，四居股之上、拇之下，則所感者心也。心居中虛，以貞感物，則無所不通，故九四一爻專以貞為主。

The fourth line statement says, "If one maintains correctness, then good fortune comes; regret disappears; if one is restless and moves about, then one's companions will only follow one's thoughts." The Small Image Commentary says, "Maintaining correctness brings good fortune and regret disappears because one has not yet been harmed by private desires; being restless and moving about is because one's mind is not yet broad and bright." The fourth line belongs to the trigram Dui (Lake) but is located below the upper trigram, marking the beginning of joy; a woman is joyful and has a corresponding response, but if she does not maintain correctness, she will fall into wrong ways, so she must maintain correctness to gain good fortune and regret disappears. When regret disappears, it is not simply that there was originally no regret. The other lines take their images from the human body, using the thumb, lower leg, thigh, back, jaw, cheek, and tongue to show the depth of response, but the fourth line does not mention the part of the body it corresponds to. The fourth line is above the thigh and far from the toes, so in terms of the human body, it corresponds to the heart. The heart is in the chest and is empty, so by maintaining correctness to connect with external things, nothing is unattainable. Therefore, this line focuses on "correctness."

大哉貞乎！天地之道，貞觀者也；日月之道，貞明者也；天下之動，貞夫一者也。咸之感物以貞，則無適莫偏繫之私，精神心術，黙而運之，神而化之，豈有心哉？孔子釋此爻，特盡其精微，以見所感之大。日月寒暑之徃來以成歲也，尺蠖之屈以求伸也，龍蛇之蟄以存身也。屈而未信者，如蠖之初行，必屈以求在後之伸也；龍蛇遇冬，必蟄以待春夏之奮也。

The meaning of "Zhen" is truly profound! The "Great Treatise" says that the way of Heaven and Earth is constantly revealed through Zhen, the way of the sun and moon is constantly illuminated through Zhen, and all movements in the world are unified through Zhen. The hexagram "Xian" uses Zhen to connect with all things, without partial affection or private attachment; the spirit and mind operate silently and mysteriously, nurturing all things, where is there any deliberate intention? Confucius explained the fourth line, specially revealing its subtle meaning, to demonstrate the grandeur ofsympathetic response (response). The movement of the sun and moon, the alternation of cold and heat, thus form a year; the silkworm first bends its body to achieve extension; the dragon and snake hibernate in winter to preserve vitality. When something is bent but not yet extended, it is like the silkworm that must first bend to achieve straightness, or the dragon and snake that must hibernate in winter to wait for the spring and summer to rise.

聖人觀萬化之源，精義入神以致用，則退藏於宻者，非獨善其身也；利用安身以崇徳，則出而應物者，非危其身也。咸之感物，至此則盡矣。又曰窮神知化，何也？蓋窮神則知神之所為矣，知化則造物之權在我矣，豈非徳之盛耶？故以此終之也。象曰：貞吉悔亡，未感害也；憧憧徃來，未光大也。蓋能貞則吉而悔亡，未能有所感則悔吝隨之，故曰貞吉悔亡，未感害也。咸之感物，何容心哉！今乃憧憧徃來於心者，特其平昔之儔類耳，非能出乎思慮之表，則所感者狹矣，故曰憧憧徃來，未光大也。若文王之不識不知、順帝之則，豈有此疆爾界之殊哉？

The sage observes the fundamental changes of all things, deeply studies the principles and enters the mysterious realm to seek practical application. Thus, those who retreat and hide in secrecy are not merely concerned with their own cultivation. Those who skillfully apply principles according to the times, arrange themselves properly, and enhance their virtue are not placing themselves in danger. The principle of the Hexagram Xian (Attraction) regarding the movement of things is explained here. The Great Treatise says, "To exhaust the divine and understand transformation," why is this so? To exhaust the divine means to understand the workings of the divine; to fully comprehend transformation means to grasp the power of creation and transformation, is this not the peak of virtue? Therefore, this statement concludes the explanation. The Small Image Commentary says, "To maintain correctness leads to good fortune, and regret disappears, meaning one has not yet been harmed by private desires; wandering with an unsettled mind indicates a limited and narrow mind." If one maintains correctness, then good fortune comes without regret. If one cannot truly connect with things, regret and shame will follow. Therefore, maintaining correctness leads to good fortune and regret disappears, meaning one has not yet been harmed by private desires. The Hexagram Xian discusses the movement of things, how could private desires have a place? Now, what occupies one's mind constantly and causes worry is merely those one has interacted with before, unable to transcend personal considerations. The scope of what one feels is thus limited, hence wandering with an unsettled mind indicates a limited and narrow mind. Like King Wen, who "did not know or understand, yet followed the Mandate of Heaven," not relying on private wisdom but naturally conforming to the principles of Heaven, how could there be distinctions such as "this is my territory and that is yours"?

九五：咸其脢，無悔。象曰：咸其脢，志末也。五履尊位，當為咸主，可以感人心而致和平之功；今反一趨於靜黙，無所作為，故得無悔而已。先儒以脢為脊肉，《子夏易》曰在脊曰脢，皆居無用之地，雖無競躁之累，而志應在二，所感者末矣，故象曰：咸其脢，志末也。

The line statement of the fifth line says, "The movement is felt in the flesh of the back, without regret." The Small Image Commentary says, "The movement is felt in the flesh of the back, the mind is only at the end." The fifth line holds a high position, and should be the main subject of the Hexagram of Mutual Influence to move and connect with people throughout the world, capable of moving hearts and achieving peace. But now it is only inclined to quietness and silence, doing nothing, so it is without regret. Previous scholars believed that "mèi" refers to the flesh on the back, and the Zixia Commentary on the Changes says that what is on the back is called "mèi," which are places where there is no use. Although there is no burden of competition or restlessness, the mind is only focused on the second line, and what is felt is still at the end. Therefore, the Small Image says, "The movement is felt in the flesh of the back, the mind is only at the end."

上六：咸其輔、頰、舌。象曰：咸其輔、頰、舌，滕口說也。上六處說之終，不能以誠意感格天下，而區區口舌之間，曷足以感人心乎？輔也，類也，舌也，皆語言之所自出。夫以身教者從，以言教者訟；其身正，不令而行；其身不正，雖令不從。上六感人心以此，眾所鄙賤，特以處尊位，能以柔說待物，故不著凶咎之應，然小人之態亦可見矣。聖人之所棄，凶咎不足以言之。象言滕口說者，騰播其言語以媚說上下，冀以感人，聖人所深惡而鄙賤之矣。

The line statement for the sixth line at the top says, "Influence is only in the jaw, the cheek, and the tongue." The Small Image Commentary says, "Influence is only in the jaw, the cheek, and the tongue, but it is merely empty talk." The sixth line at the top is at the extreme of the trigram Dui, which represents joy. It cannot use sincere sincerity to influence the world, but instead exerts effort only in the realm of words and speech, which is insufficient to move people's hearts. "Fu" refers to the jaw, "Lei" is interpreted as the cheek, referring to the face, and adding the tongue, all are the sources of speech. Those who use their own conduct to educate others will naturally be followed; those who only use words to educate others will instead provoke argument. If one's own behavior is upright, one can achieve things without issuing orders; if one's own behavior is not upright, even issuing orders will not be obeyed. The sixth line at the top uses this method to influence people, which is looked down upon by the masses. However, because it holds a high position and treats things with a gentle and pleasant attitude, the line statement does not assign a calamity. Yet the nature of a petty person is clearly revealed. This is already someone that sages would reject, and even the term "calamity" is not worth applying to him. The Small Image says "empty talk," meaning spreading words around to flatter and please above and below, hoping to move others through this means, which is precisely what sages deeply detest and despise.