The Hexagram of Following

震下兌上。隨：元亨利貞，無咎。彖曰：隨，剛來而下柔，動而說，隨。大亨貞無咎，而天下隨時，隨時之義大矣哉！象曰：澤中有雷，隨，君子以嚮晦入宴息。

The lower trigram of the following hexagram is Zhen (Thunder), and the upper trigram is Dui (Lake). The hexagram statement says: "Following," it is primal, smooth, and favorable to maintaining correctness, without fault. The Commentary on the Judgment says: The hexagram of Following is when yang strength comes forward and is subdued by yin weakness, and action brings joy, hence it is called "Following." It is greatly smooth, maintaining correctness without fault, so the world follows the trend. The significance of following the trend is indeed great. The Great Image says: Thunder is hidden within the marsh, which is the hexagram of Following; the gentleman takes inspiration from this, and when the sky grows dark in the evening, he enters the house to rest.

初九：官有渝，貞吉，出門交有功。象曰：官有渝，從正吉也；出門交有功，不失也。六二：係小子，失丈夫。象曰：係小子，弗兼與也。六三：係丈夫，失小子；隨有求得，利居貞。象曰：係丈夫，志舎下也。九四：隨有獲，貞凶；有孚在道以明，何咎。象曰：隨有獲，其義凶也；有孚在道，明功也。九五：孚于嘉，吉。象曰：孚于嘉吉，位正中也。上六：拘係之，乃從維之，王用亨于西山。象曰：拘係之，上窮也。

The first line statement says: The object being guarded has changed, maintaining correctness brings good fortune, going out to meet people and making achievements is beneficial. The small image commentary says: The object being guarded has changed, following the correct path brings good fortune; going out to meet people and achieving success means there will be no loss. The second line statement says: Being attached to the younger party leads to losing the older party. The small image commentary says: Being attached to the younger party is because one cannot attend to both. The third line statement says: Being attached to the older party leads to losing the younger party; following and making requests leads to obtaining what is desired, it is beneficial to stay in place and maintain correctness. The small image commentary says: Being attached to the older party is abandoning the lower initial nine in terms of intention. The fourth line statement says: Following and obtaining something, even maintaining correctness brings danger; as long as one holds sincerity, follows the correct path and is wise, what fault is there? The small image commentary says: Following and obtaining something, by reason it is dangerous; holding sincerity and following the correct path is the effect of wisdom. The fifth line statement says: Sincerely following the virtuous brings good fortune. The small image commentary says: Sincerely following the virtuous brings good fortune because the fifth line is in the central and correct position. The sixth line statement says: He is bound and tied with ropes, the king holds a sacrifice on the western mountain. The small image commentary says: He is bound and tied because following the path has reached its extreme.

巽下艮上。蠱：元亨，利渉大川，先甲三日，後甲三日。彖曰：蠱，剛上而柔下，巽而止，蠱。蠱元亨而天下治也。利渉大川，往有事也。先甲三日，後甲三日，終則有始，天行也。

The lower trigram of the Gu hexagram is Xun (Wind), and the upper trigram is Gen (Mountain). The hexagram statement says: Gu, great success, favorable for crossing a great river; three days before the Jia day and three days after the Jia day should be carefully proclaimed. The commentary on the judgment says: The Gu hexagram is yang strength above and yin softness below, with the lower part being humble and yielding and the upper part being still and quiet, thus accumulating disorders and evils, which is called Gu. To rectify accumulated disorders brings great success, and the world is thus governed. "Favorable for crossing a great river" means that there will be something to do on the way. "Three days before the Jia day, three days after the Jia day" means that after a period of completion comes a new beginning, which is precisely the rule of heaven's movement.

蠱者，物有蠧敝而事之也。事之者，治之也，除蠧補敝，故大通也。剛上而柔下，善登而惡降也；巽而止之，利以濟難也。甲者，生之始，為仁為徳；庚者，殺之終，為義為刑。先之三日以謹其始，後之三日以慎其終。蠱以少陽在上而行令，故主仁；巽以少陰在上而行令，故主義。天以陰陽終始萬物，君子以仁義修身，以徳刑治國，各有其事也。

The term "gu" refers to the process of rectifying something that has been damaged or decayed. "Shi zhi" means to govern or manage it; by removing pests and repairing damage, one can achieve great success. When yang is above and yin is below, this represents the virtuous rising and the evil descending; the lower part being submissive and the upper part imposing control, this is beneficial for overcoming difficulties. "Jia" signifies the beginning of growth and is associated with benevolence and virtue; "Geng" signifies the end of severity and is associated with righteousness and punishment. Issuing orders three days before the Jia day is to be cautious at the beginning; issuing orders three days after the Jia day is to be careful at the end. The Gu hexagram is composed of the young yang hexagram Gen on top, issuing commands, thus emphasizing benevolence; the Xun hexagram is composed of the young yin hexagram issuing commands, thus emphasizing righteousness. Heaven uses yin and yang to begin and end all things; the gentleman cultivates himself through benevolence and virtue, and governs the state through moral education and punishment, each fulfilling their respective duties.

象曰：山下有風，蠱，君子以振民育徳。案：隨卦說原本缺。艮為丘為山，巽為風為號令。君子洗濯其心，一以待人，以育徳於上，山之象也；發號施令，革弊除蠧，以振民於下，風之象也。

The Great Image Commentary says: Mountains with wind blowing beneath them, this is the Gǔ hexagram; the gentleman takes inspiration from this, to invigorate the people and cultivate virtue. The annotator of the collection remarks: The interpretation of the Zhūi hexagram by Sima Guang was originally lost. Sima Guang explains: Gèn symbolizes a hill and a mountain, Xùn symbolizes wind and commands. The gentleman purifies his inner self, treats others with sincerity and focus, and cultivates virtue in high position, which represents the image of the mountain; issuing commands, eliminating corruption and removing pests, and invigorating the people below, which represents the image of the wind.

初六：幹父之蠱，有子，考無咎，厲終吉。象曰：幹父之蠱，意承考也。子者，所以承父之事而成之；臣者，所以成君之事而終之。天下之事大矣多矣，自非聖人不能無過，故子能葢父之愆，臣能掩君之惡，然後為幹蠱也。

The line statement for the first line says: Correct the faults left by the father; having such a son, the deceased father would not have faults; although there is danger and hardship, in the end it will be auspicious. The small image commentary says: Correcting the faults of the previous generation is intended to carry on the father's aspirations. Sima Guang explains: As a son, one should continue the father's affairs and complete them; as a minister, one should accomplish the ruler's affairs and finish them. The affairs of the world are both great and numerous; if not for sages, no one could be without mistakes. Therefore, a son can cover up the father's mistakes, and a minister can make up for the ruler's shortcomings, and only then can it be called "dry the蛊."

以秦始、漢武之奢汰驕暴，相逺也無幾耳。始皇得胡亥以為子，李斯以為臣，不旋踵而亡矣，天下後世之言惡者必歸焉。武帝得昭帝以為子，霍光以為臣，而國家乂寧，後世稱之為明君，隋唐之祖亦然。故必有賢子，然後考得無咎也。幹事之始，敢自安乎？故戰戰兢兢，乃得終吉也。夫事有蠱敝，不可不更，臣子之心，非以髙君父而自名也，欲以掩惡而全美，故曰意承考也。

Taking Qin Shi Huang and Han Wu Di as examples, their extravagance, arrogance, and cruelty were not very different from each other. Qin Shi Huang had sons like Huhai and ministers like Li Si, and in a short time the state collapsed. Later generations, whenever they spoke of cruelty, would certainly blame him. Han Wu Di had a son like Zhao Di and a minister like Ho Guang, and thus the state became stable. Later generations, however, called him a wise ruler. The same situation applied to Emperor Wen of Sui and Emperor Gaozu of Tang. Therefore, only with a virtuous son can a deceased father be free of blame. To take on the responsibility of rectifying the country's affairs, how could one dare to seek comfort? Therefore, one must be cautious and careful to achieve the ultimate good fortune. When affairs are corrupted and decayed, one cannot fail to make changes. The intention of the ministers in doing so is not to surpass the sovereign to gain fame, but to cover up the sovereign's faults and complete his virtues. Therefore, the Small Image Commentary says, "It is the intention to uphold the father."

九二：幹母之蠱，不可貞。象曰：幹母之蠱，得中道也。九三：幹父之蠱，小有悔，無大咎。象曰：幹父之蠱，終無咎也。親有過，下氣怡聲以諫，禮也。三以重剛乾之，故小有悔也；然不失其正，故無大咎也。

The line statement for Nine in the Second says: Correct the faults left by the mother, but do not be stubborn. The Small Image Commentary says: Correcting the faults of the mother's generation should be done with moderation. The line statement for Nine in the Third says: Correct the faults left by the father, there is some regret, but no major mistake. The Small Image Commentary says: Correcting the faults of the father's generation will ultimately result in no error. Sima Guang explains: If parents have faults, children should advise them humbly and with a pleasant expression, which is the way of propriety. Nine in the Third uses overlapping yang strength to correct, which may be too rigid in attitude, hence some regret; however, it does not lose its proper position, so there is no major mistake.

六四：裕父之蠱，往見吝。象曰：裕父之蠱，往未得也。六四裕父之蠱：楚屈到嗜芰，有疾，屬之曰：“祭我必以芰。”及祥，宗老將薦芰，屈建命去之，曰：“國君有牛享，大夫有羊饋，士有豚豕之奠，庶人有魚炙之薦，不羞珍異，不陳庶侈。”夫子不以其私慾乾國之典，遂不用。

The line statement for the fourth line says: To be lenient toward the faults left by the father will surely lead to regret. The Small Image Commentary says: To be lenient toward the faults of the father's generation is not a viable course of action. Sima Guang explains the fourth line "Yù fù zhī gǔ" (being lenient toward the father's affairs): In the Spring and Autumn period, Qu Du of the state of Chu loved water chestnuts. When he was seriously ill, he told his family: "When I am worshipped, you must certainly use water chestnuts." At the small mourning ceremony, the senior official in charge of the ancestral temple was about to present water chestnuts, but his son Qu Jian ordered them to be removed, saying: "The king's sacrifice uses oxen, the minister's uses sheep, the scholar's uses small pigs, and the common people use roasted fish; the offerings do not use rare things, nor do they display many luxurious items." Qu Jian refused to let his father's personal preference violate the state's regulations, and finally did not adopt the practice.

易曰“裕父之蠱，往見吝”，裕之為言，饒也，益也，父不義而順之，是裕之也，往而不變，斯可醜也。六五：幹父之蠱，用譽。象曰：乾父用譽，承以徳也。五居盛位，以柔承剛，又有中和之徳，故有譽也。

The Zhou Changes say, "A son's indulgence in his father's misdeeds leads to regret." The character "Yu" means generous and beneficial; if a father's actions are not in accordance with righteousness and the son blindly complies, this is called "Yu." If this continues without change, it is truly shameful. The line statement of the fifth line says: Rectifying the father's old mistakes and thus gaining a good reputation. The Small Image Commentary says: Rectifying the father's old mistakes and gaining a good reputation is because he inherits the father's legacy with virtue. Sima Guang explains: The fifth line occupies a position of honor and prosperity, using gentle and compliant virtue to receive the strength of the top line, and possessing the virtue of moderation and harmony, thus gaining praise.

上九：不事王侯，髙尚其志。象曰：不事王侯，志可則也。陽者，君子之象。致仕而無位，年高而徳尊，雖不能以力幹事，而智慮深逺，志可法也，故先王養老乞言焉。非夫矯亢以驚俗、虛驕而無用者也。

The line statement for the top yang line says: Not serving princes and dukes, but holding one's aspirations high. The Small Image Commentary says: Not serving princes and dukes, his aspirations are worthy of being emulated. Sima Guang explains: A yang line symbolizes the gentleman. Such a person has retired and holds no official position, is elderly yet respected for his virtue, although he is no longer able to serve, his wisdom is profound and his aspirations are worthy of emulation, so the former kings honored the aged and sought their wise counsel. This is not the kind of person who pretends to be lofty to shock the world, or who is merely proud and empty of real value.

兌下坤上。臨：元亨利貞，至于八月有凶。彖曰：臨，剛浸而長，說而順，剛中而應，大亨以正，天之道也。至于八月有凶，消不久也。八月者，周之八月也。陽生於復，長於臨；陰生於姤，長於遁。遁與臨反者也。聖人防微杜漸，故於陽長之初而著陰之戒也。

The lower trigram of the Hexagram of Approaching is Dui (Lake), and the upper trigram is Kun (Earth). The Hexagram Statement says: "Approaching, it is the beginning of the process, smooth and favorable for maintaining the correct path; but by the eighth lunar month, there will be danger." The Commentary on the Judgment states: "The Hexagram of Approaching represents the gradual growth of yang energy. The lower trigram is joyful, and the upper trigram is gentle and yielding. Nine in the Second (a yang line) is in the center and corresponds with Six in the Fifth (a yin line); thus, there is great smoothness and alignment with the correct path, which is in accordance with the principle of Heaven." "By the eighth lunar month there will be danger" refers to the time when the yang energy will soon begin to wane. Sima Guang explains: "Here, the eighth lunar month refers to the eighth month of the Zhou calendar. Yang energy begins to emerge in the Hexagram of Returning, and grows in the Hexagram of Approaching. Yin energy begins to emerge in the Hexagram of Meeting, and grows in the Hexagram of Withdrawal. The Hexagram of Withdrawal is exactly the opposite of the Hexagram of Approaching. The sage is vigilant against the gradual emergence of evil, so when yang energy is just beginning to grow, he warns against the emergence of yin energy."

象曰：澤上有地，臨，君子以教思無窮，容保民無疆。教思無窮，容保民無疆，功之所以大也。初九：咸臨，貞吉。象曰：咸臨貞吉，志行正也。君子之所以能自大者，學於道也。學充於內則志氣夷懌矣，浸長於外則人化而順之矣，人化而順之，所以大也。

The Great Image Commentary says: There is a marsh above the earth, pressing down upon it, which is the Hexagram of Approaching; the gentleman takes this as a model, teaching and guiding the people with an endless mind, and embracing and nurturing the people with boundless compassion. Sima Guang explains: Teaching and guiding with an endless mind, embracing and nurturing the people without limits, this is precisely the reason for great achievements. The line statement of Chou Ji says: Governing the people with a responsive and harmonious heart, maintaining the correct path brings good fortune. The Small Image Commentary says: Governing the people with a responsive and harmonious heart and maintaining the correct path brings good fortune, because the mind is upright and the actions are proper. Sima Guang explains: The gentleman is able to become strong because he learns from the great way. When knowledge is cultivated within, the mind becomes tranquil and joyful; when virtue grows outward, others are gradually influenced and become obedient. When people are influenced and become obedient, this is called "great."

有應於外，化順之象也。夫道以正心為本，初九所以能感物而大，志行正也。孔子曰：“學而時習之，不亦悅乎？有朋自逺方來，不亦樂乎？”傳曰：“大學之本，心正然後身修。”九二：咸臨，吉無不利。象曰：咸臨吉無不利，未順命也。二在下體而不當位，故小人未肯盡受命也。

Chou Ji is in the outer trigram and has a corresponding line, which is exactly the image of being moved by virtue and being obedient. The great way is based on rectifying the mind. Chou Ji is able to move external things and achieve great results because its mind is upright and its actions are proper. Confucius said, "When one studies and reviews and practices the teachings in time, is it not joyful? When a friend comes from afar, is it not pleasant?" The Great Learning says, "The foundation of the Great Learning is to first rectify the mind and then to cultivate oneself." The line statement of Ji Er says: to govern the people with a heart of response andsympathetic response, it is auspicious and beneficial in all respects. The Small Image Commentary says: responding to the people and being auspicious and beneficial in all respects is because the people below have not yet fully obeyed the command. Sima Guang explained that Ji Er is in the lower trigram but occupies an inappropriate position, so the petty people are still unwilling to fully accept its orders.

六三：甘臨，無攸利，既憂之，無咎。象曰：甘臨，位不當也；既憂之，咎不長也。六四：至臨，無咎。象曰：至臨無咎，位當也。六四進升上體，至大之境已得其位，故無咎也。六五：知臨，大君之宜，吉。象曰：大君之宜，行中之謂也。上六：敦臨，吉，無咎。象曰：敦臨之吉，志在內也。

The third line statement says: To govern the people with flattery and sweet words brings no benefit; since one is already anxious and fearful, there will be no mistake. The Small Image Commentary says: To govern the people with flattery is due to being in an improper position; once one is anxious and fearful and corrects his mistakes, the error will not last. The fourth line statement says: To govern the people closely and intimately brings no mistake. The Image Commentary says: To govern the people closely and intimately without mistake is due to being in a proper position. Sima Guang explains: The fourth line ascends and enters the upper trigram, reaching the most extensive domain and having attained the correct position, hence there is no mistake. The fifth line statement says: To govern the people with wisdom is the proper way for a great ruler, and it is auspicious. The Image Commentary says: The proper way for a great ruler refers to following the middle path. The sixth line statement says: To govern the people with a sincere and kind virtue is auspicious and brings no mistake. The Small Image Commentary says: Governing the people with sincerity and kindness is auspicious because the mind is connected with the virtuous person in the inner trigram.

坤下巽上。觀：盥而不薦，有孚顒若。彖曰：大觀在上，順而巽，中正以觀天下。觀，盥而不薦，有孚顒若，下觀而化也。觀天之神道而四時不忒，聖人以神道設教而天下服矣。觀者，上以徳示人，使人觀而化之也。盥，圭潔其徳也；薦，豐備其物也；顒，人君有徳之容也。

The lower trigram of the Guan hexagram is Kun (Earth), and the upper trigram is Xun (Wind). The hexagram statement says: "Guan" is like the moment when one has just washed hands but has not yet presented the offerings, full of sincerity and solemnity. The Commentary on the Judgment says: The great image of observation is in the upper position, gentle and humble, displaying the virtue of uprightness and correctness to the world. "Guan, guan er bu jian, you fu yong ruo" means that those below look up to him and are influenced. Observing the divine movement of heaven, the four seasons never go wrong; the sage follows this divine way to establish education, and the world is thus brought under control. Sima Guang explains: "Guan" refers to the superior person using virtue to enlighten others, so that people look up to him and are influenced. "Guán" refers to his virtue being as pure as a jade; "jiàn" refers to the offerings being abundant and complete; "yōng" refers to the solemn appearance of a ruler with virtue.

夫徳由內出，物自外至，茍內徳不充，雖外物豐備，不能化人也。故黍稷非馨，明徳惟馨。茍有明信，澗溪沼沚之毛，蘋蘩薀藻之菜，可薦於鬼神，可羞於王公，而況下民乎？故曰盥而不薦。

Virtue originates from within, while sacrifices are obtained from outside. If the inner virtue is not sufficient, even if the external offerings are abundant and complete, they cannot move others. Therefore, the Book of Documents, King Cheng says, the fragrance of millet and millet is not truly fragrant; the true fragrance is the brightness of virtue. The Zuo Zhuan also says, if there is bright sincerity, then even wild grasses growing in mountain streams, ditches, ponds, and water plants such as苹,蘩,薀,藻 can be offered to spirits, can be presented to princes and dukes, and how much more so can they be offered to the people below? Therefore, the hexagram statement says, "Washing but not offering."

君人者能隆內殺外，勤本略末，徳潔誠著，物皆信之，然後可以不為而成，不言而化，恭已南面，顒然而已，所謂神道設教而天下服也，故曰有孚顒若。象曰：風行地上，觀，先王以省方觀民設教。先王省方，考禮樂，恊時日，飭法度，以示人，為觀之象。

A ruler who emphasizes inner cultivation and reduces external display, diligently attends to the fundamental aspects and neglects the superficial details, whose virtue is pure and sincerity is evident, will gain the trust of the people. Then, he need not make great efforts and things will naturally take shape; he need not issue commands and customs will naturally be transformed. He merely needs to sit facing south with reverence and maintain a dignified appearance. This is what is meant by "establishing education according to the mysterious way, and the world will be won over." Therefore, the hexagram statement says, "With sincerity, he looks up with reverence." The Great Image Commentary says: Wind blowing over the land, this is the hexagram of Observing. The ancient kings took this as a model, touring the four directions, investigating the people's conditions, and establishing education. Sima Guang explains: The ancient kings toured the four directions, examining rites and music, harmonizing the seasons and calendar, and regulating laws and regulations, to make these known to people. This is precisely the image of "Observing."

初六：童觀，小人無咎，君子吝。象曰：初六童觀，小人道也。六二：窺觀，利女貞。象曰：窺觀女貞，亦可醜也。六三：觀我生進退。象曰：觀我生進退，未失道也。六四：觀國之光，利用賓于王。象曰：觀國之光，尚賓也。九五：觀我生，君子無咎。象曰：觀我生，觀民也。上九：觀其生，君子無咎。象曰：觀其生，志未平也。

The line statement for the first line says: Observing like a child's shallow view, it is not a fault for a petty person, but a regret for a gentleman. The small image commentary says: The childish observation of the first line is the way of a petty person. The line statement for the second line says: Peering through a crack, it is beneficial for a woman to maintain uprightness. The small image commentary says: Peering through a crack is beneficial for a woman to maintain uprightness, but it is shameful for a man. The line statement for the third line says: Observing one's own actions and gains and losses to decide advancement or retreat. The small image commentary says: Observing oneself to decide advancement or retreat, has not yet lost the right path. The line statement for the fourth line says: Observing the brilliance and virtue of the state, it is appropriate to serve as a guest of the king and take office. The small image commentary says: Observing the state's brilliance is to value serving as a guest of the royal family. The line statement for the fifth line says: Observing the education and influence one has practiced, a gentleman doing so will not commit a fault. The small image commentary says: Observing oneself is actually observing the customs of the people. The line statement for the top line says: Observing the education and influence others have received, a gentleman doing so will not commit a fault. The small image commentary says: Observing others' education is because the mind is still not tranquil.

震下離上。噬嗑：亨，利用獄。彖曰：頤中有物，曰噬嗑。噬嗑而亨，剛柔分，動而明，雷電合而章，柔得中而上行，雖不當位，利用獄也。象曰：雷電，噬嗑，先王以明罰勑法。明罰勑法：先王明罰，非以殘人，所以正法也。

The lower trigram of the噬嗑 hexagram is 震 (Zhen, Thunder), and the upper trigram is 离 (Li, Fire). The hexagram statement says:噬嗑, smooth and harmonious, suitable for adjudicating cases and applying punishment. The Commentary on the Judgment says: The mouth contains something, hence it is called "噬嗑," meaning to bite and chew. After biting and chewing, there is smoothness and harmony, hence the smoothness; the distribution of strong and weak lines is even, the lower trigram represents movement and the upper trigram represents illumination, thunder and lightning combine to display power and clarity; the line six in the fifth position, though a weak line, is in the central position and moves upward, even though it is not in the proper position, it is suitable for adjudicating cases and applying punishment. The Image Commentary says: Thunder and lightning meet, this is the image of the噬嗑 hexagram; the former kings took this as a model, to clarify punishments and regulate laws. Sima Guang explains: Regarding "clarifying punishments and regulating laws," the former kings clarified punishments not in order to harm people, but to correct the laws.

初九：屨校滅趾，無咎。象曰：屨校滅趾，不行也。六二：噬膚滅鼻，無咎。象曰：噬膚滅鼻，乘剛也。六三：噬臘肉，遇毒，小吝，無咎。象曰：遇毒，位不當也。噬嗑，食也，故皆以食物明之。禽獸全乾者謂之臘，噬之至難者也；乾肉者，難於噬膚而易於乾胏者也。

The line statement for the first line says: wearing a wooden leg restraint that covers the toes, there is no mistake. The small image commentary says: wearing a wooden leg restraint that covers the toes, prevents him from going astray. The line statement for the second line says: biting tender meat, deep enough to cover the nose, there is no mistake. The image commentary says: biting meat that covers the nose, because the second line is overpowering the first line's strong line. The line statement for the third line says: biting dried meat, encountering a poisonous taste, there is some regret, but no mistake. The image commentary says: encountering a poisonous taste, because the position occupied is inappropriate. Sima Guang explains: "Shi He" means eating, so each line uses food to illustrate. A whole dried bird or beast is called "la", which is the hardest to bite; "dried meat" is harder to bite than tender meat, but easier to bite than dried meat with bones.

九四：噬乾胏，得金矢，利艱貞，吉。象曰：利艱貞吉，未光也。六五：噬乾肉，得黃金，貞厲，無咎。象曰：貞厲無咎，得當也。上九：何校滅耳，凶。象曰：何校滅耳，聰不明也。

The statement for the fourth line says: chewing on dried meat with bones, obtaining a bronze arrowhead, is favorable to maintaining uprightness in difficulty and brings good fortune. The Small Image Commentary says: being favorable to maintaining uprightness in difficulty and obtaining good fortune is because the path is not yet broad. The statement for the fifth line says: chewing on dried meat, obtaining yellow copper, maintaining uprightness while being cautious of danger, there will be no mistake. The Small Image Commentary says: maintaining uprightness while being cautious of danger and having no mistake is because the handling is proper. The statement for the top line says: carrying a wooden枷 on the shoulder, covering the ears, is dangerous. The Small Image Commentary says: the枷 is carried to cover the ears, because he has unclear hearing and refuses to listen to advice.

離下艮上。賁：亨，小利有攸往。彖曰：賁亨，柔來而文剛，故亨；分剛上而文柔，故小利有攸往。天文也，文明以止，人文也。觀乎天文以察時變，觀乎人文以化成天下。象曰：山下有火，賁，君子以明庶政，無敢折獄。

The lower trigram of the Qian hexagram is Li (Fire), and the upper trigram is Gen (Mountain). The hexagram statement says: Qian, it is smooth and favorable for going forward. The commentary on the judgment says: Qian is smooth because the flexible lines descend to adorn the strong lines, thus it is smooth; and the strong lines ascend to adorn the flexible lines, thus it is slightly favorable for going forward. The strong and flexible lines intermingle, which is the literary pattern of heaven; the literary pattern is bright yet restrained, which is the literary pattern of man. Observing the literary pattern of heaven allows one to understand the changes of time, and observing the literary pattern of man allows one to educate the people and establish customs. The image commentary says: Fire below the mountain shines, which is the Qian hexagram; the gentleman takes this as a model, handling all government affairs clearly and distinctly, but does not rely solely on adornment to decide lawsuits.

初九：賁其趾，舎車而徒。象曰：舎車而徒，義弗乘也。六二：賁其須。象曰：賁其須，與上興也。九三：賁如濡如，永貞吉。象曰：永貞之吉，終莫之陵也。六四：賁如皤如，白馬翰如，匪冦婚媾。象曰：六四當位疑也，匪冦婚媾，終無尤也。六五：賁于丘園，束帛戔戔，吝，終吉。象曰：六五之吉，有喜也。上九：白賁，無咎。象曰：白賁無咎，上得志也。案：賁卦說原本缺。

The first line statement says: Adorning one's toes, rather than abandoning the carriage and walking on foot. The Small Image Commentary says: Abandoning the carriage and walking on foot, refers to not being appropriate to ride in terms of righteousness. The second line statement says: Adorning one's beard. The Small Image Commentary says: Adorning the beard, is in harmony with the rising of the nine in the third line above. The third line statement says: Both adorned and moistened, long maintaining uprightness brings good fortune. The Small Image Commentary says: Long maintaining uprightness brings good fortune, because no one can oppress him. The fourth line statement says: Adorned in a pure and white manner, a white horse gallops in; the one coming is not a strong enemy, but a suitor. The Small Image Commentary says: The position of the fourth line is proper but with doubt in the mind; the one coming is not a strong enemy but a suitor, ultimately without error. The fifth line statement says: Adorning in the hills and gardens, the silk bundles prepared are meager and small, though appearing stingy, ultimately brings good fortune. The Small Image Commentary says: The fifth line brings good fortune because of the joyous event. The top line statement says: Adorning with a natural white color, there will be no error. The Small Image Commentary says: Adorning with natural white color without error, because being at the top position and having one's aspirations fulfilled. The annotator says: The interpretation of the Book of Changes by Sima Guang on the卦 of Zhen is originally missing.

坤下艮上。剝：不利有攸往。彖曰：剝，剝也，柔變剛也。不利有攸往，小人長也。順而止之，觀象也，君子尚消息盈虛，天行也。象曰：山附於地，剝，上以厚下安宅。剝以厚下安宅：夫基薄則牆隤，下薄則上危，故君子厚其下者，所以自安其居也。

The lower trigram of the Hexagram of Splitting is Kun (Earth), and the upper trigram is Gen (Mountain). The Hexagram Statement says: "Splitting, it is not appropriate to go forward." The Commentary on the Judgment says: "Splitting means the falling away, which is the movement of Yin softness replacing Yang strength. It is not appropriate to go forward because the power of the petty person is increasing. To know when to stop in accordance with the situation is seen from the image; the gentleman values the principles of retreat, growth, fullness, and reduction, because these are the constant ways of Heaven. The Image Commentary says: "Mountains rest upon the earth, which is the image of the Hexagram of Splitting; those above should take this as a model, to treat the people below generously in order to secure their own abode." Sima Guang explains: "Regarding 'treating the people below generously to secure one's own abode': if the foundation is thin, the walls will collapse; if the lower part is weak, the upper part will be in danger. Therefore, the gentleman treats the people below generously, in order to secure his own dwelling."

初六：剝床以足，蔑貞凶。象曰：剝床以足，以滅下也。六二：剝床以辨，蔑貞凶。象曰：剝床以辨，未有與也。六三：剝之，無咎。象曰：剝之無咎，失上下也。六四：剝床以膚，凶。象曰：剝床以膚，切近災也。六五：貫魚以宮人寵，無不利。象曰：以宮人寵，終無尤也。

The first line statement says: The bed is being worn away, starting from the foot of the bed, abandoning the correct path leads to danger. The small image commentary says: The bed is being worn away from the foot, indicating the destruction of the lower part. The second line statement says: The bed is being worn away, reaching the part where the bed frame meets the foot, abandoning the correct path leads to danger. The small image commentary says: The bed frame is being worn away because it has no supporting companion. The third line statement says: Participating in the process of wearing away, yet without fault. The small image commentary says: Participating in the wearing away without fault, because it has distanced itself from the multitude of yin below and above, and responds only to the upper yang. The fourth line statement says: The bed is being worn away, having reached the human skin, danger. The small image commentary says: Wearing away to the skin indicates disaster is imminent. The fifth line statement says: Like threading fish with a string, leading the multitude of yin, like palace attendants receiving the sovereign's favor in order, there is no disadvantage. The small image commentary says: Like palace attendants receiving favor, ultimately there will be no mistake.

上九：碩果不食，君子得輿，小人剝廬。象曰：君子得輿，民所載也；小人剝廬，終不可用也。碩果不食，將墜於地而復生也。剝之為道，舉卦皆陰而上獨以陽乘之，猶衰世之君子獨立不懼以制群陰，雖不當位，民所載也。或者陰來伐之，則是小人得志，君子道窮，禍亂遂成，民無所庇矣。詩云“人之云亡，邦國殄瘁”，此之謂也。

The line statement for the topmost yang line says: A large fruit is not eaten, and thus the gentleman is carried along by the people like a carriage and cart, while the petty person even loses his own house. The Small Image Commentary says: The gentleman receiving a carriage is because he is supported by the people; the petty person destroying his house is ultimately not fit for use. Sima Guang explains: A large fruit not being eaten, when it falls to the ground, can grow again. The principle of the hexagram of breaking up is: the entire hexagram consists of yin lines, with only the topmost line being yang, dominating over the many yin lines, just like a gentleman in a time of decline and disorder who remains independent and fearless, using his own strength to subdue the multitude of yin; although his position is not appropriate, he is still supported by the people. If the yin force rises again to attack him, then it would be the petty person gaining power and the way of the gentleman being exhausted, leading to calamity, and the people having no protection. The "Great Ya" section of the "Book of Songs" says, "When the virtuous person departs, the state will suffer hardship and decline," which precisely describes this situation.

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。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！

The lower trigram of the Fu hexagram is Zhen (Thunder), and the upper trigram is Kun (Earth). The hexagram statement says: Fu, meaning return, is smooth; going out and coming in brings no harm, and fellow kindred will come without fault; moving along its proper course, it returns after seven days, and it is favorable to go forward. The commentary on the judgment says: Fu is smooth because the yang is returning; when action is taken in accordance with the situation, there is no harm in going out or coming in, and fellow kindred will come without fault. Moving along its course, returning after seven days, this reflects the pattern of heaven's movement. It is favorable to go forward because the yang is growing. From the Fu hexagram, one can perhaps see the fundamental intention of heaven and earth in nurturing all things.

七日來復何也？冬至卦氣起於中孚，次復，次屯，次謙，次睽。凡一卦御六日二百四十分日之二十一，五卦合三十日二百四十分日之一百五，此冬至距大寒之數也，故入冬至凡渉七日而復之氣應也。象曰：雷在地中，復，先王以至日閉闗，商旅不行，后不省方。

"What does 'seven days of return' mean? According to the theory of卦气 (gua qi), the卦气 (gua qi) of the Zhongfou hexagram begins on the day of the winter solstice, followed by Fu, then Tun, then Qian, then Kui. Each hexagram governs 6 and 21/240 days, and five hexagrams together total 30 and 105/240 days, which is exactly the number of days from the winter solstice to the great cold. Therefore, after seven days following the winter solstice, the qi of the Fu hexagram arrives. The Great Image Commentary says: thunder is hidden in the earth, which is the meaning of the Fu hexagram. The former kings took this as a model, closing the borders on the day of the winter solstice, stopping commercial travel, and the ruler not touring the land."

初九：不逺復，無祗悔，元吉。象曰：不逺之復，以修身也。六二：休復，吉。象曰：休復之吉，以下仁也。六三：頻復，厲，無咎。象曰：頻復之厲，義無咎也。復者，過而能復之謂也。不慎其始，頻過而復，亦已危矣，雖然，猶愈於迷而不復也，故曰無咎。

The line statement for the first line says: Going a short distance and returning, without causing great regret, is very auspicious. The Small Image Commentary says: Going a short distance and returning is for self-cultivation. The line statement for the second line says: Returning in a beautiful and proper manner is auspicious. The Small Image Commentary says: Returning in a beautiful and proper manner is auspicious because it is able to humble oneself and be beneath the first line, which is the person of benevolence. The line statement for the third line says: Repeatedly losing and returning, although there is danger, there will be no fault. The Small Image Commentary says: Repeatedly returning although there is danger, in terms of principle, there is no fault. Sima Guang explains: The term "returning" refers to having a mistake and returning to the right path. Not being cautious at the beginning, committing mistakes repeatedly and returning repeatedly, this is already very dangerous; even so, it is better than losing direction and never turning back, hence saying "no fault."

六四：中行獨復。象曰：中行獨復，以從道也。中行者，行於眾陰之中也。四行眾陰之中，獨能履正思順，下應於陽，不陷溺於群邪而能自復於善者也，故曰中行獨復。孔子曰：“不曰堅乎，磨而不磷；不曰白乎，涅而不淄。”此之謂也。

The line statement for the fourth line says: walking among the lines but returning alone. The Small Image Commentary says: walking among the multitude yet returning alone, is to follow the correct path. Sima Guang explains: the term "zhonghang" refers to walking among the multitude of yin lines. The sixth line at the fourth position is sandwiched between many yin lines, yet it alone can maintain correctness and think in a harmonious way. It responds downward to the yang line at the first line, not sinking into the group of evil, but returning to the good path, hence it is said "zhonghang du fu." Confucius says: "Is it not said to be truly hard, that it cannot be worn thin? Is it not said to be truly white, that it cannot be stained black?" This is precisely describing such a person.

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 fifth line says: With a sincere and steadfast virtue, returning to the right path, there is no regret. The Small Image Commentary says: Sincere and steadfast returning to the right path without regret is because it is in the center and can self-reflect. The line statement for the top six says: Having lost the path to return, there is danger, with both natural disasters and human calamities; if used for military campaigns, it will result in great defeat, with the sovereign also facing danger, leading to a period of ten years during which military action cannot be taken. The Small Image Commentary says: The danger of being lost and unable to return is because it has violated the way of being a sovereign.

震下乾上。無妄：元亨利貞，其匪正有眚，不利有攸往。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 lower trigram of the Guan (Without Pretense) hexagram is Zhen (Thunder), and the upper trigram is Qian (Heaven). The hexagram statement says: "Without pretense, the beginning is harmonious and favorable for maintaining the correct path; if one's actions are not proper, there will be calamity, and it is not advisable to go anywhere." The Commentary on the Judgment says: "The Guan hexagram represents yang strength coming from outside and being led by the inner trigram, thus acting with vigorous strength; the nine in the fifth position, yang and central, corresponds with the six in the second, leading to great harmony and alignment with the correct path, which is the command of heaven." "If one acts improperly and goes forward, where can he go?" This refers to the situation of without pretense; if one still acts recklessly and moves forward, where can he go? The command of heaven does not support him, how can he succeed? The Great Image Commentary says: "Thunder moves beneath the heavens, and all things are endowed with the true and sincere nature of reality; the wise ruler follows this pattern, striving to align with the heavenly timing to nurture all things."

初九：無妄，往吉。象曰：無妄之往，得志也。六二：不耕穫，不災畬，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。案：無妄卦說原本缺。

The first line statement says: sincerity without deceit, going forward is auspicious. The Small Image Commentary says: by following the virtue of sincerity, one's aspirations are realized. The second line statement says: not sowing for the sake of harvest, not clearing land for the sake of cultivating it, this is actually favorable for going forward. The Small Image Commentary says: not sowing for the sake of harvest means he is not greedy for wealth. The third line statement says: unexpected calamity: someone tied up a cow, a passerby led away the cow, and the people of the town suffered the loss. The Small Image Commentary says: the passerby obtained the cow, while the people of the town suffered the calamity. The fourth line statement says: one can maintain uprightness, without error. The Small Image Commentary says: one can maintain uprightness without error because this is its inherent virtue. The fifth line statement says: the illness is not self-inflicted, no need for medicine will lead to recovery. The Small Image Commentary says: medicine for an illness of no cause should not be taken lightly. The top line statement says: at the extreme of no cause, any action will bring disaster, there is no benefit. The Small Image Commentary says: acting recklessly during a time of no cause is a disaster brought about by reaching the extreme. The annotator says: the interpretation of the Book of Changes by Sima Guang on the卦 of No Cause is originally missing.

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。

The Great Accumulation hexagram has the lower trigram Qian (Heaven) and the upper trigram Gen (Mountain). The hexagram statement says: Great Accumulation, it is favorable to maintain correctness; not eating at home but receiving salary in the court is auspicious, it is favorable to cross a great river. The Commentary on the Judgment says: The Great Accumulation hexagram is strong and vigorous, sincere and solid, and radiant, thus enabling virtue to be renewed daily. The Nine at the top, being yang and occupying the upper position, esteems the virtuous, thus restraining the strong and vigorous below, which is a greatly proper action. "Not eating at home is auspicious" means the state can support the virtuous. "It is favorable to cross a great river" is because it follows the heavenly way. The Image Commentary says: Heaven is contained within the mountain, which is the Great Accumulation hexagram; the gentleman takes inspiration from this, widely remembering the good words of past sages and the virtuous deeds of former sages, thus accumulating his own virtue.

初九：有厲，利己。象曰：有厲利己，不犯災也。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。童牛，不角之牛也；牿者，貫角之木，所以止其觸也。四用柔正以畜剛健，不用威武而物自服，故曰童牛之牿，言雖設而無用也。

The first line statement says: There is danger, and it is appropriate to stop. The Small Image Commentary says: There is danger and it is appropriate to stop, in order to avoid offending misfortune. The second line statement says: The axle of the carriage breaks off the rabbit beneath it. The Image Commentary says: The axle breaks off the rabbit, because nine two is in the center, so there is no mistake. The third line statement says: A good horse gallops forward, it is appropriate to remain upright in hardship; it is appropriate to practice driving and defense daily, and to go forward. The Image Commentary says: It is appropriate to go forward, because it is in harmony with the superior person's will. The fourth line statement says: A wooden fence is added to the horns of a young ox, which is very auspicious. The Image Commentary says: The fourth line is greatly auspicious, because there is joy. Sima Guang explains: "Tongniu" refers to a young ox that has not yet grown horns; "Gu" is a wooden bar across the horns, used to prevent the ox from charging and hurting people. The fourth line uses the virtue of gentle and upright to restrain the strong and vigorous, without using force, and all things naturally become obedient, so it is said "Tongniu's Gu", meaning although the defense is set up, it is actually not needed.

六五：豶豕之牙，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 of the fifth line says: A castrated boar, though having fangs, is not harmful, and it is auspicious. The small image commentary says: The auspiciousness of the fifth line is because of the blessing and good fortune. The line statement of the top line says: Shouldering the great path leading to the sky, it is smooth. The small image commentary says: Shouldering the great path of the sky means that virtue has been cultivated and the great path is widely implemented.

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，頤之時大矣哉！

The lower trigram of the颐 hexagram is Zhen (Thunder), and the upper trigram is Gen (Mountain). The hexagram statement says: "Yi (Nourishment), to maintain correctness brings good fortune; observe the way of nourishment and seek food for oneself." The Commentary on the Judgment says: "To maintain correctness brings good fortune, meaning that what is nourished is in accordance with the right path, thus bringing good fortune." "Observing nourishment" refers to observing whom one nourishes; "seeking food for oneself" refers to observing how one nourishes oneself. Heaven and Earth nourish all things, and the sage nourishes the virtuous and extends this care to all people. The situation contained in the Yi hexagram is indeed profound.

凡萬物有者為陽，無者為陰；日光之所灼者為陽，所不灼者為陰；和氣之所煦者為陽，所不煦者為陰。聖人之於仁義猶是也：愛養萬物謂之仁，其所不愛不養謂之義，義者裁仁以就宜者也。或曰：聖人之仁無不及也，而有不愛不養乎？曰：暴亂而為物害者，聖人所不得而愛養也，聖人豈樂殺哉？

All things in the world, those that exist are yang, and those that do not exist are yin; those that are illuminated by sunlight are yang, and those that are not are yin; those that are nurtured by warm air are yang, and those that are not are yin. The sage treats benevolence and righteousness in the same way: to love and nurture all things is called "benevolence," and those parts that he does not love or nurture are called "righteousness." So "righteousness" refers to restraining benevolence so that it conforms to appropriate circumstances. Someone asks: if the sage's benevolence has no limits, how can there be things he does not love or nurture? The answer is: those who are violent and cause chaos, and harm all beings, are those the sage cannot love or nurture. Does the sage take pleasure in killing people?

何謂觀其所養？其人賢，則其所養必賢也；其人不肖，則所養必不肖也。何謂觀其自養？取於人以義，自奉養以禮，斯賢也；取於人無度，自奉養無節，斯不肖也。故富視其所與，貧視其所取，窮視其所主，達視其所舉，足以知其為人矣。

What does it mean to "observe whom he nurtures"? If a person is virtuous, then those he nurtures will also be virtuous; if a person is unremarkable, then those he nurtures will also be unremarkable. What does it mean to "observe how he sustains himself"? If he takes from others in accordance with righteousness and sustains himself in accordance with propriety, then he is a virtuous person; if he takes from others without limit and sustains himself without restraint, then he is a wicked person. Therefore, when he is wealthy, observe whom he gives his wealth to; when he is poor, observe from where he obtains his sustenance; when he is inpredicament, observe whom he relies upon; when he is successful, observe whom he recommends. This is sufficient to know what kind of person he is.

初九：舎爾靈，觀我朵頤，凶。象曰：觀我朵頤，亦不足貴也。六二：顛頤，拂經于丘頤，征凶。象曰：六二征凶，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。六四：顚頤，吉，虎視眈眈，其欲逐逐，無咎。象曰：顛頤之吉，上施光也。六五：拂經，居貞吉，不可渉大川。象曰：居貞之吉，順以從上也。上九：由頤，厲吉，利渉大川。象曰：由頤厲吉，大有慶也。

The line statement for the first line says: Abandoning your own quality like a turtle, looking at me with greedy mouth and chewing, it is dangerous. The small image commentary says: Looking at others with greedy mouth and chewing, this is not worth valuing. The line statement for the second line says: Reversing the direction to seek sustenance downward, going against the norm to seek sustenance from the top line, going forward is dangerous. The image commentary says: The second line going forward is dangerous because its actions have lost the support of its kind. The line statement for the third line says: Going against the proper way of sustenance, even holding to the correct position is dangerous, for ten years it cannot be used, bringing no benefit. The image commentary says: For ten years it cannot be used because the path taken greatly violates the correct principle. The line statement for the fourth line says: Reversing the direction to seek sustenance downward, it is favorable; like a tiger, looking intently, desires continue without error. The image commentary says: Reversing the direction to seek sustenance and being favorable, because the superior person's grace is extensive. The line statement for the fifth line says: Going against the norm, resting in the correct position is favorable, but not suitable for crossing the great river. The image commentary says: Resting in the correct position and being favorable, because it follows the superior line with flexibility. The line statement for the top line says: The world depends on him for sustenance, although there is danger, it is favorable, suitable for crossing the great river. The image commentary says: The world depends on him for sustenance, although dangerous, it is favorable, bringing great blessings.