The Great Excess Hexagram

巽下兌上。大過：棟橈，利有攸往，亨。彖曰：大過，大者過也。棟橈，本末弱也。剛過而中，巽而說行，利有攸往，乃亨。大過之時大矣哉！大過者何？大者陽也，陽之過差者也。陽之所以過差者奈何？陽當居外以衛陰，陰當居內以佐陽；今大過多陽而居內，小過多陰而居外，此其所以為過也。

The Great Excess hexagram has the lower trigram Xun (Wind) and the upper trigram Dui (Lake). The hexagram statement says: Great Excess, the roof beam is bent downward, it is appropriate to go forward, and there is smoothness. The Commentary on the Judgment says: Great Excess refers to excessive abundance of yang. "The beam is bent" is because the first and top lines are at the beginning and end and are weak. Although yang is excessive, it is in the central position, modest and harmonious in action, so it is appropriate to go forward, thus achieving smoothness. The meaning of the time of Great Excess is indeed profound. Sima Guang explains: What is meant by "Great Excess"? "Great" refers to yang. "Great Excess" means yang has gone beyond its limit. Why does yang go beyond its limit? Normally, yang should be on the outside to guard yin, and yin should be on the inside to assist yang. Now, in the Great Excess hexagram, yang is excessive and resides within, while in the Small Excess hexagram, yin is excessive and resides outside. This is what is called "excess."

然則彖曰“剛過而中，巽而說行，利有攸往，乃亨”，何也？大過者，剛之過也；有攸往者，猶云有為而然者也。夫剛過而不得其中，又不以巽說行之，其志非以有為也，茍求過人而已矣，如是則何以得亨乎？故大過之所以得亨者，此數徳故也。君子或為過人之行者，將以有為也，非道之常也，故曰利有攸往乃亨。象曰：澤滅木，大過，君子以獨立不懼，遁世無悶。

Then the Commentary on the Judgment says, "The strong has gone beyond the center, is gentle and joyful in action, is beneficial for going somewhere, and thus attains success." "Great Excess" refers to the strength going beyond its limit. "To go somewhere" means doing so in order to achieve something. If the strength goes beyond its limit and cannot maintain the center, and in action he is not gentle and joyful, his intention is not to establish a career, but merely to surpass others. How could he then attain success? Therefore, the Great Excess can attain success precisely because of the virtues of "strength that is in the center" and "gentleness and joy in action." A gentleman may sometimes act beyond the ordinary in order to accomplish great things, but this is not the usual way. Therefore, "to go somewhere is beneficial, and thus attains success." The Great Image says: the water of the great marsh has overflowed the trees, which is the image of the Great Excess; the gentleman takes this as a model, standing alone in the world without fear, and retreating from the world without feeling distressed.

初六：藉用白茅，無咎。象曰：藉用白茅，柔在下也。九二：枯楊生稊，老夫得其女妻，無不利。象曰：老夫女妻，過以相與也。九三：棟橈，凶。象曰：棟橈之凶，不可有輔也。九四：棟隆，吉，有它吝。

The line statement for the first line says: placing the sacrificial offerings on white reed grass does not lead to error. The small image commentary says: using white reed grass as a mat is because the gentle and yielding is in a low position. The line statement for the second line says: withered poplar trees sprout new shoots, an old man marries a young woman, there is no disadvantage. The small image commentary says: an old man marrying a young woman is a pairing that is excessive. The line statement for the third line says: the roof beam bends downward, which is dangerous. The small image commentary says: the danger of the roof beam bending is because it is stubborn and cannot accept assistance. The line statement for the fourth line says: the roof beam rises straight, which is auspicious; if there is another desire, there is regret.

大過九三“棟橈凶”，九四“棟隆吉，有它吝”，何也？夫大過剛已過矣，正可濟之以柔，而不可濟之以剛也，故大過之陽皆以居陰為吉，而不以得位為義也。九三居陽履剛而在一體之上，剛很強愎，不可輔弼者也，故曰棟橈凶；九四以陽居陰而在一體之下，剛不違謙，能隆其棟者也，然過而失中，故曰有它吝。象曰：棟隆之吉，不橈乎下也。

Sima Guang asked: The line nine in the third of the Great Excess hexagram says "the beam bends, calamity," while the line nine in the fourth says "the beam is raised high, good, but there is some regret." Why is this so? The answer is: At the time of Great Excess, the strong has already gone too far, and it is now appropriate to use the flexible to remedy it, not the strong. Therefore, in the Great Excess hexagram, the yang lines are considered auspicious when they are in yin positions, not when they are in the correct positions. The line nine in the third is a yang line in a yang position and is at the top of the lower trigram, being stubborn, fierce, and stubborn, an incapable person, hence it says "the beam bends, calamity." The line nine in the fourth is a yang line in a yin position and is at the bottom of the upper trigram, being strong yet not losing humility, able to lift the beam high, but still excessive and lacking the middle way, hence it says "there is some regret." The Small Image Commentary says: The reason the raised beam is auspicious is because it does not bend downward.

九五：枯楊生華，老婦得其士夫，無咎無譽。象曰：枯楊生華，何可久也；老婦士夫，亦可醜也。

The fifth line statement says: A withered poplar tree blooms with flowers, an old woman marries a young man; there is neither blame nor praise. The Small Image Commentary says: How can a withered poplar tree bloom for long? An old woman marrying a young man is also a shameful thing.

大過九二無不利，九五無咎無譽，何也？夫大過本末弱也。初已弱矣，進入於二而遇陽，故曰枯楊生稊。稊者，始生而向茂者也。五，陽之盛也，盛極將落，故曰枯楊生華。華者，已榮而將落者也。初過於弱，二過於強，強弱相濟，厥功已成，其於國也，如剛毅之君以寛柔之臣輔之，故無不利也。

Sima Guang asked: The second line of the Great Excess hexagram says "there is no disadvantage," but the fifth line says "no blame, no praise." Why is this so? The answer is: The first and last lines of the Great Excess hexagram are both weak. The first line is already very weak, and moving upward to the second line meets a strong line, so it is said "a withered willow produces new sprouts." The term "sprout" refers to a newly emerging shoot that is tending toward flourishing. The fifth line is the extreme of strength, and when strength reaches its peak, it begins to decline, so it is said "a withered willow produces flowers." The term "flower" refers to a bloom that has reached its peak and is about to wither. The first line is overly weak, and the second line is overly strong; the interaction between strength and weakness leads to the accomplishment of results. Applied to the state, it is like a resolute and decisive ruler having a gentle and kind minister to assist, hence "there is no disadvantage."

上以衰陰符於盛陽，其於國也，如驕盈之君以愚庸之臣輔之，雖幸而無咎，不足以有譽也。五居中履正，故無咎；輔弼非人，故無譽也。上六：過渉滅頂，凶，無咎。象曰：過渉之凶，不可咎也。

The Sixth at the Top uses a declining yin to pair with the extreme yang, which in terms of the state is like a proud and complacent ruler being assisted by an ignorant and mediocre minister. Even if there is no mistake by chance, it is not enough to gain praise. The Nine in the Fifth is in the center and upright, so it is "without blame"; but its assistant is not competent, so it is "without praise." The line statement of the Sixth at the Top says: going across water excessively, the water rises above the head, which is dangerous, yet it cannot be blamed upon him. The Small Image Commentary says: the danger of crossing water excessively cannot be blamed upon him.

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。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！

The lower trigram of the Kan hexagram is Kan, and the upper trigram is also Kan. The hexagram statement says: "Practice perseverance, if one's heart is sincere, then there will be success, and one's actions will be esteemed." The commentary on the judgment says: "Practice perseverance, this refers to repeated difficulties. Water flows continuously without overflowing, and when walking through difficulties, it does not lose its sincerity." "Maintaining sincerity leads to success" is because the second line, nine two, and the fifth line, nine five, are strong and centered. "Actions are esteemed" means that going forward will surely bring results. The danger of heaven lies in its height and inaccessibility; the danger of earth lies in mountains, rivers, and hills. Rulers and princes set up obstacles to guard their countries. The role of danger at the right time is indeed significant.

象曰：水洊至，習坎，君子以常徳行，習教事。坎以常徳行、習教事何也？水之為徳，無有方圓曲直、髙下夷險而不失其平者也，故君子以常徳行。水之流也，習而不止，以成大川；人之學也，習而不止，以成大賢，故君子以習教事。

The Great Image Commentary says: Water flows continuously, which is the image of the Kan hexagram. The gentleman takes inspiration from this, maintaining his virtue constantly and repeatedly practicing the cultivation of moral teachings. Sima Guang explains: Why does the Kan hexagram emphasize 'constant virtue' and 'repeatedly practicing educational matters'? Because the nature of water is such that it does not lose its level, regardless of whether it encounters square or round, curved or straight, high or low, flat or steep. Therefore, the gentleman takes inspiration from it, maintaining his virtue constantly. The flow of water never ceases, thus forming great rivers; the pursuit of learning never ceases, thus cultivating great scholars. Therefore, the gentleman takes inspiration from it, repeatedly practicing the cultivation of moral teachings.

初六：習坎，入于坎窞，凶。象曰：習坎入坎，失道凶也。初者，事之始也。聖人之教人也，禁其始不禁其終，防其□不防其章，故坤之初六曰“履霜堅冰至”，震之初九曰“震來虩虩，後笑言啞啞，吉”，皆原其始而要終也。

The line statement for the first line (initial line) says: being trapped in a double danger, and falling into a pit within the坎 (water), it is dangerous. The Small Image Commentary says: being trapped in a double danger and falling into a deep pit is due to losing the correct path and thus causing danger. Sima Guang explains: the first line represents the beginning of a matter. The sages teach people by prohibiting the beginning rather than waiting until the end, and by preventing it at its subtle stage rather than when it becomes evident (the original text here is missing one character). Therefore, the first line of the坤 (earth) hexagram says "treading on frost, firm ice is coming," and the first line of the震 (thunder) hexagram says "thunder comes with fear, later laughter follows with joy," both are examples of examining the beginning in order to predict the outcome.

夫人之於險也，始皆有恐懼之心焉，及幸而濟也，則狃以為常，至於失身而不自知也。是以聖人於險之初而戒其將來之禍，曰習坎入于坎窞凶。窞者，坎中之坎也。九二：坎有險，求小得。象曰：求小得，未出中也。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。

People face danger and initially feel fear; once theyby chancely pass through it, they become accustomed to it, eventually leading to their downfall without realizing it. Therefore, the sage warns of future calamities at the beginning of danger, saying "Xí Kǎn, rù yú Kǎn dàn, xiōng." The term "dàn" refers to a deep pit within the Kan, a pit within a pit. The line statement for Nine in the Second says: There is still danger within the Kan, and only small gains can be obtained. The Small Image Commentary says: Only small gains can be obtained because one has not yet escaped the danger. The line statement for Six in the Third says: Coming and going involve repeated dangers of Kan, both dangerous and only temporarily resting, falling into the deep pit of Kan, and no action should be taken. The Small Image Commentary says: Coming and going involve repeated dangers of Kan, and ultimately there will be no results.

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。九五：坎不盈，祇既平，無咎。象曰：坎不盈，中未大也。上六：係用徽纆，置于叢棘，三歲不得，凶。象曰：上六失道，凶三歲也。

The line statement of the fourth line says: A single cup of thin wine and two bowls of plain food, carried in earthenware vessels, are simply offered through the window to the sovereign, and there will be no mistake. The small image commentary says: A single cup of wine and two bowls of food indicate that a yang line meets a yin line here. The line statement of the fifth line says: The water in the kan trigram has not yet filled up, but when it reaches the level of the rim, there will be no mistake. The small image commentary says: The water in kan has not yet filled up because the virtue of the ninth five is not yet broad enough. The line statement of the sixth line says: Bound with ropes, imprisoned in a thorny cage, unable to escape for three years, it is dangerous. The small image commentary says: The sixth line has lost the right path, hence the danger lasting for three years.

離下離上。離：利貞，亨，畜牝牛吉。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。

The Lower Trigram of the Li hexagram is Li, and the Upper Trigram is also Li. The Hexagram Statement says: Li, it is advantageous to maintain the correct path and to be harmonious; to cultivate the gentle virtue of a mother cow is auspicious. The Commentary on the Judgment says: Li means attachment and reliance. The sun and moon rely on the sky, and all grains and plants rely on the earth; overlapping brightness relies on the correct path, thus being able to educate the world and establish customs. Gentle lines rely on the correct position, thus achieving harmony, hence it says "raising a female cow is auspicious."

離利貞亨：離，麗也，麗者不可以不正也。夫明者常失於察，察之甚者或入於邪，是以聖人重明以麗乎正，乃能化成天下。柔者失於弱而不立，故柔麗乎中正然後乃亨。夫太明則察，太昧則蔽，二以明徳而用中正，是以獲元吉也。象曰：明兩作，離，大人以繼明照于四方。

Regarding "Li, beneficial to uprightness, and smooth": Li means attachment, and the object to which it attaches must not be crooked. Those who are discerning often err through excessive scrutiny, and when scrutiny goes too far, it may lead to deviation. Therefore, the sage attaches overlapping brightness to the right path, so as to enlighten the world. Those who are gentle and compliant often err through weakness and cannot stand firm, so they must attach compliance to uprightness, thereby achieving smoothness. Excessive brightness leads to scrutiny, and excessive darkness leads to being obscured; since the second line possesses the virtue of brightness and employs the principle of uprightness, it attains great good fortune. The Great Image Commentary says: brightness follows continuously, which is the nature of the Li hexagram; the superior person takes this as a model, and maintains continuous brightness over all directions.

初九：履錯然，敬之，無咎。象曰：履錯之敬，以辟咎也。初九敬之無咎何也？夫火者，始於焰焰而至於不可撲滅者也，是以明者慮於未兆，見於未萌，方事之初而錯然矜慎，以避其咎也。六二：黃離，元吉。象曰：黃離元吉，得中道也。

The line statement of initial nine says: The steps are confused and disorderly, but if one is respectful and cautious, there will be no fault. The small image commentary says: Being respectful when steps are confused is to avoid fault. Sima Guang asked: What is the meaning of "respectfulness leads to no fault" in the line of initial nine? The answer says: Fire always begins with a small flame and eventually becomes uncontrollable; therefore, the wise person considers matters when signs are not yet apparent, perceives them when they are just beginning, and remains cautious and restrained at the start when things are confused, thus avoiding future faults. The line statement of six two says: Attached to the central yellow, great good fortune arises. The image commentary says: The yellow color attached to the center brings great good fortune because it attains the middle path.

九三：日昃之離，不鼓缶而歌，則大耋之嗟，凶。象曰：日昃之離，何可久也。九四：突如其來如，焚如，死如，棄如。象曰：突如其來如，無所容也。突者，子之不順者也。火性炎上，而九四以剛乘剛，用其不正以陵於上，若火之方熾，其來甚盛，極盛必衰，故死如棄如也。死者，禍之極也；棄者，眾所不與也。

The line statement for nine in the third says: The attachment at sunset, unable to sing and rejoice with the clanging of a gourd drum, can only be the lament of an old man, which is dangerous. The small image commentary says: The attachment at sunset, how can it last long? The line statement for nine in the fourth says: A sudden intrusion, like a fierce fire burning, like death, like being cast away. The small image commentary says: The sudden intrusion is like being unable to be accommodated by heaven and earth. Sima Guang explains: "Sudden" refers to an unfilial son. Fire's nature is to burn upward, and nine in the fourth, being yang, intrudes upon another yang, thus wrongfully oppressing the superior. It is like fire burning fiercely, coming with great force; when it reaches its peak, it must decline, hence saying "like death, like being cast away." "Death" is the extreme of calamity, and "cast away" is the state of being unattached by all.

六五：出涕沱若，戚嗟若，吉。象曰：六五之吉，離王公也。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。

The Line Statement of the fifth line says: tears flow profusely, sorrowful sighs, auspicious. The Small Image Commentary says: the auspiciousness of the fifth line is because it is attached to the noble position of the prince or lord. The Line Statement of the topmost line says: the king leads an army to campaign, achieving glorious military achievements, beheading the principal offender, capturing those who are not his followers, without error. The Small Image Commentary says: the king leads an army to campaign in order to correct the state.

艮下兌上。咸：亨，利貞，取女吉。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。象曰：山上有澤，咸，君子以虛受人。

The lower trigram of the Xian hexagram is Gen (Mountain), and the upper trigram is Dui (Lake). The hexagram statement says: Xian, smooth and unimpeded, favorable to upholding the correct path, and auspicious for marriage. The Commentary on the Judgment says: Xian means mutualsympathetic response. The yin lines are above and the yang lines are below, with the two energies of yin and yang interacting and harmonizing with each other; the lower trigram is still while the upper trigram is joyful, with the male taking the initiative and yielding to the female, thus resulting in smoothness, favor for upholding the correct path, and auspiciousness for marriage. The heavens and earth mutuallysympathetic response, leading to the generation and nurturing of all things; the sage moves the hearts of people, and the world becomes harmonious and peaceful. Observing the ways ofsympathetic response, the true nature of heaven, earth, and all things can be understood. The Image Commentary says: A mountain with a marsh on top, this is the Xian hexagram; the gentleman takes inspiration from this, and humbly receives others.

初六：咸其拇。象曰：咸其拇，志在外也。六二：咸其腓，凶，居吉。象曰：雖凶居吉，順不害也。九三：咸其股，執其隨，往吝。象曰：咸其股，亦不處也；志在隨人，所執下也。

The line statement for the first line says: The response is felt on the big toe. The small image commentary says: The response is felt on the big toe because its intention is directed outward. The line statement for the second line says: The response is felt on the calf, which is dangerous; but if one remains still and unmoving, it is auspicious. The small image commentary says: Although dangerous, remaining still brings good fortune because being gentle and self-restrained avoids harm. The line statement for the third line says: The response is felt on the thigh, and persisting in following others leads to regret. The small image commentary says: The response is felt on the thigh, which also indicates an inability to remain still and self-restrained; the intention to follow others shows that what he clings to is too lowly.

九四：貞吉悔亡，憧憧往來，朋從爾思。象曰：貞吉悔亡，未感害也；憧憧往來，未光大也。四在脢下，感其心者也。心感於物，為善為惡，為吉為凶，無不至焉。必也執一以應萬，守約以御眾，其惟正乎。夫正而遇禍，猶為福也；求仁得仁，又何悔？故心正則事無不吉而悔亡也。

The fourth line statement says: Keeping to the right path brings good fortune and removes regret; if one is restless and moves about without focus, only a small group of people who share the same thoughts will follow. The Small Image Commentary says: Keeping to the right path brings good fortune and removes regret, because one has not yet been influenced by wrong thoughts and suffered harm; being restless and moving about is due to a limited scope of understanding. Sima Guang explains: The position of nine in the fourth line is beneath the spine, which is the area that moves people's hearts. Once the heart is influenced by external things, whether good or bad, fortunate or unfortunate, any outcome may arise. One must hold fast to a fundamental principle to deal with all changes, and maintain simplicity to manage complexity. That fundamental principle is probably "uprightness." Even if uprightness leads to misfortune, it is still considered a blessing; pursuing virtue and attaining virtue, what is there to regret? Therefore, if the heart is upright, nothing can be unlucky, and regret naturally disappears.

憧憧，心動貌；朋，類也。心茍正矣，則往也，來也，屈也，伸也，而心不為之動焉。動於往來，則心傾矣；心茍傾焉，則物以其類應之。是故喜則不見其所可怒，怒則不見其所可喜，愛則不見其所可惡，惡則不見其所可愛；顧右則失左，瞻前則忘後，視必有所蔽，聽必有所偏，故曰未光大也。

"Chong chong" refers to the state of the mind being agitated, and "peng" means similar or like. If the mind is upright, then regardless of whether external things come or go, bend or stretch, the mind will not be disturbed. Once the mind is moved by the constant coming and going of external things, it becomes biased. When the mind is biased, external things respond according to that bias. Therefore, when a person is happy, they cannot see the things that should provoke anger; when angry, they cannot see the things that should bring joy; when fond of something, they cannot see its unpleasant aspects; when disgusted, they cannot see its pleasant aspects. Focusing on the right side causes the left to be neglected; looking forward causes the back to be forgotten; seeing something is always obstructed, and hearing something is always biased. Therefore, the "Small Image Commentary" says, "It is not yet fully illuminated."

孔子曰：“天下何思何慮？天下同歸而殊塗，一致而百慮。”天下何思何慮？歸與致者，豈非正歟？故於文，一止為正。正者，止於一而無不周也，夫又何思而何慮焉？譬諸止水，寂然不動，物有萬變，而所以應之者一也。

Confucius said in the Great Treatise: "What is there in the world that needs to be thought about or considered? All things take different paths yet ultimately converge, and myriad considerations all lead to one point." If he said "What is there in the world to think or consider," then what is it that all things converge upon and all considerations lead to? Is it not "correctness" or "righteousness"? Therefore, from the shape of the character, "one" combined with "stop" forms the character "zheng" (正). So what is "zheng"? It is to stop and remain at one point yet be universally comprehensive. Then what need is there for thought or consideration? This is like still water, which is quiet and unmoving. Though external things change in myriad ways, the water always responds with the same one thing.

日月者，天地之精也；寒暑者，天地之氣也。天地猶以屈伸相感，而況於人乎？故大人之道，正其心而已矣。治之養之，以至於精義入神，則用無違矣。用之於身，則身安而徳崇矣。過此以往，不足思也。久而不息，則可以窮神而知化，大人之徳莫盛於斯矣。

The sun and moon are the essence of heaven and earth, and the cold and heat are the qi of heaven and earth. Heaven and earth still rely on their bending and stretching to communicate with each other; how much more so should humans? Therefore, the way of the great person is simply to rectify one's heart. Cultivate and nurture it, until one thoroughly understands principles and delves into the profound mysteries. When applied, there will be no mistakes. Applying it to oneself brings peace of mind and body, and lofty virtue. Anything beyond this is not worth thinking about. By persisting without ceasing, one can explore the profound mysteries and fully understand the workings of creation. The virtue of the great person is nothing greater than this.

九五：咸其脢，無悔。象曰：咸其脢，志末也。上六：咸其輔頰舌。象曰：咸其輔頰舌，滕口說也。

The line statement of the fifth line says: The response is felt on the back and spine, without regret. The small image commentary says: The response is felt on the back and spine, indicating that its intention reaches only to the end. The line statement of the sixth line above says: The response is felt on the jaw, cheeks, and tongue. The small image commentary says: The response is felt on the jaw, cheeks, and tongue, which is merely empty talk and boasting.

巽下震上。恆：亨，無咎，利貞，利有攸往。彖曰：恆，乆也。剛上而柔下，雷風相與，巽而動，剛柔皆應，恆。恆亨無咎利貞，乆於其道也。天地之道，恆乆而不已也。利有攸往，終則有始也。日月得天而能乆照，四時變化而能乆成，聖人久於其道而天下化成。觀其所恆，而天地萬物之情可見矣。

The lower trigram of the Hexagram of Constancy is Xun (Wind), and the upper trigram is Zhen (Thunder). The Hexagram Statement says: Constancy, smooth and without fault, favorable to upholding the correct path, suitable for going forward. The Commentary on the Judgment says: Constancy means enduring. The strong lines are above and the yielding lines are below; Thunder and Wind support each other, humble yet active, with the strong and yielding lines corresponding to each other. This is constancy. "Constancy, smooth, without fault, favorable to upholding the correct path" means to maintain the correct path continuously. The pattern of Heaven and Earth is to be constant and unceasing. "Favorable for going forward" means after one phase ends, another begins. The sun and moon receive the way of Heaven, so they can shine continuously; the four seasons change continuously, so they can accomplish all things; the sage maintains his way continuously, and thus the world is cultivated and transformed. Observing what they maintain, the true nature of Heaven, Earth, and all things can be understood.

恆亨無咎利貞：久於其道，無不通也；行而可久，必無咎也；常乆之利，利居貞也。象曰：雷風，恆，君子以立不易方。初六：浚恆，貞凶，無攸利。象曰：浚恆之凶，始求深也。九二：悔亡。象曰：九二悔亡，能久中也。九三：不恆其徳，或承之羞，貞吝。象曰：不恆其徳，無所容也。

Regarding "Heng, Heng, Wu Jiao, Li Zhen": to maintain adherence to the right path for a long time, there will be no obstacles; to act with perseverance, there will certainly be no mistakes; the benefit of constancy lies in maintaining firmness and stability. The Great Image says: thunder and wind accompany each other, which is the meaning of the Heng hexagram; the gentleman takes this as a model, establishing himself in the world without changing his direction. The line statement of the initial line says: beginning with a deep pursuit of constancy, holding to the right path also brings danger and no benefit. The Small Image says: the danger of deeply pursuing constancy is due to starting too deeply. The line statement of the second line says: regret disappears. The Small Image says: the disappearance of regret in the second line is because it can maintain constancy in the center. The line statement of the third line says: unable to maintain one's virtue for long, sometimes leading to disgrace, even when holding to the right path there is regret. The Small Image says: unable to maintain virtue for long, there is nowhere to take refuge.

九四：田無禽。象曰：乆非其位，安得禽也。六五：恆其徳，貞，婦人吉，夫子凶。象曰：婦人貞吉，從一而終也；夫子制義，從婦凶也。上六：振恆，凶。象曰：振恆在上，大無功也。振者，木之搖落也。上以柔弱之質，當恆乆之終，體動而應風，搖落之象也，常乆之道由茲而墜，故曰大無功也。

The line statement for nine in the fourth says: hunting in the fields but failing to catch animals. The small image commentary says: staying in a position that is not one's own for a long time, how can one catch animals? The line statement for six in the fifth says: maintaining a constant and gentle virtue, keeping to the right path; a woman doing this is auspicious, but a man doing this is dangerous. The small image commentary says: a woman keeping to the right path is auspicious because she remains loyal to one man; a man should decide according to righteousness, but if he blindly follows a woman, it is dangerous. The line statement for six at the top says: seeking constancy in a restless and anxious manner, which is dangerous. The small image commentary says: being restless and occupying the top position of the entire hexagram, it results in great failure. Sima Guang explains: "Zhen" refers to the appearance of leaves falling from trees that are shaken. The six at the top, with a weak nature, is at the end of the hexagram of constancy, and its nature is active, and it corresponds to the wind. This is the image of shaking and falling; the way of constancy thus falls apart, hence it is said "greatly without success."

艮下乾上。遁：亨，小利貞。彖曰：遁亨，遁而亨也。剛當位而應，與時行也。小利貞，浸而長也。遁之時義大矣哉！象曰：天下有山，遁，君子以逺小人，不惡而嚴。初六：遁尾，厲，勿用有攸往。象曰：遁尾之厲，不往何災也。

The lower trigram of the Dùn hexagram is Gèn, and the upper trigram is Qián. The hexagram statement says: Dùn, meaning retreat, is smooth; it is slightly advantageous to maintain the correct course. The commentary on the judgment says: Dùn is smooth because it is timely to retreat and thus achieves smoothness. The nine in the fifth position, a yang line in the correct position, corresponds with the six in the second, indicating action in accordance with the situation. "Small advantage in uprightness" refers to the gradual growth of yin. The situation and meaning contained in the Dùn hexagram are indeed profound. The great image commentary says: There is a high mountain blocking the sky beneath it, which is the Dùn hexagram; the gentleman takes this as a model, retreating from petty people, and maintaining dignity naturally without harsh words. The line statement for the initial six says: Retreating and being last, there is danger and caution, not suitable for going forward. The small image commentary says: Being last and retreating with danger and caution, if one does not go forward, what harm is there?

六二：執之用黃牛之革，莫之勝說。象曰：執用黃牛，固志也。遁之為道，避內而趨外者也。二以柔居內，未得自去者也，然履中守正，和而不流，執志之堅，人不能奪，故曰執之用黃牛之革，莫之勝說。黃者，中也；牛革，取其柔而堅韌也。

The line statement for the second line says: Using a rope made of yellow oxhide to bind him, no one can loosen it. The Small Image Commentary says: Using a rope made of yellow oxhide signifies that his mind is firm. Sima Guang explains: The principle of the Duan hexagram is to avoid the inner trigram and move toward the outer trigram. The second line, being a yin line in the inner trigram, is still not able to leave on its own; however, it follows the middle and maintains correctness, harmonizes with others without being carried away by the crowd, and holds fast to its aspirations with great determination, so that others cannot take them away. It says, "Hold him with a rope made of yellow oxhide, none can loosen it." "Yellow" symbolizes the center; "oxhide" is chosen for its softness and resilience.

九三：係遁，有疾厲，畜臣妾吉。象曰：係遁之厲，有疾憊也；畜臣妾吉，不可大事也。三以剛徳居位而宴安於內，繫於榮利，不能自退，故曰有疾。小人道長，貪位不退，危之道也，故曰厲。臣妾者，繫於人而不能自去者也，故畜臣妾吉。

The third line statement says: Being tied down and unable to retreat, thus there is illness and danger; using this attitude to raise servants and concubines is auspicious. The Small Image Commentary says: The danger from being tied down and retreating is due to illness and hardship; raising servants and concubines is auspicious because he is not capable of undertaking great matters. Sima Guang explains: The third line has a strong yang quality in the correct position, yet it remains comfortably attached to the inner trigram, clinging to fame and fortune, and is unable to withdraw on its own, hence it is said "there is illness." The power of small people is increasing, yet he clings to his position and refuses to step down, which is the way to bring about danger, hence it is said "danger." Servants and concubines are by nature those who are tied down and cannot leave on their own, hence "raising servants and concubines is auspicious."

九四：好遁，君子吉，小人否。象曰：君子好遁，小人否也。四以剛徳而處非其位，君子難進而易退，小人反是者也，故曰好遁，君子吉，小人否也。九五：嘉遁，貞吉。象曰：嘉遁貞吉，以正志也。中正，徳之嘉也。君子邦有道則見，邦無道則隠，可以進而進，可以退而退，不失其時，以中正為心者也，故曰嘉遁貞吉。上九：肥遁，無不利。象曰：肥遁無不利，無所疑也。

The line statement for the fourth line says: Although one has preferences, he can still retreat, and a gentleman doing so is auspicious, while a petty person cannot. The Small Image Commentary says: A gentleman can renounce his desires and retreat, while a petty person cannot. Sima Guang explains: The fourth line, with its yang strength, is in a position that does not belong to it; a gentleman finds it difficult to advance but easy to retreat, while a petty person is the opposite. Therefore, it says, "preferring to retreat, the gentleman is auspicious, the petty person is not." The line statement for the fifth line says: Retreat in a beautiful and proper way, maintaining correctness brings auspiciousness. The Image Commentary says: Retreat in a beautiful and proper way, maintaining correctness brings auspiciousness, because he can correct his mind. Sima Guang explains: Middle and correct is the most beautiful virtue. A gentleman serves when the state is clear and retreats when it is confused; he advances when he can and retreats when he can, not missing the right time, always keeping the middle and correct way in mind. Therefore, it says, "beautiful retreat, maintaining correctness brings auspiciousness." The line statement for the top line says: Retreat in a broad and composed manner, far away, there is no disadvantage. The Small Image Commentary says: Retreat in a broad and composed manner, far away, there is no disadvantage, because he has no doubts in his heart.

乾下震上。大壯：利貞。彖曰：大壯，大者壯也。剛以動，故壯。大壯利貞，大者正也，正大而天地之情可見矣。象曰：雷在天上，大壯，君子以非禮弗履。

The Great Strength hexagram has the lower trigram Qian (Heaven) and the upper trigram Zhen (Thunder). The hexagram statement says: Great Strength, favorable to maintaining correctness. The Commentary on the Judgment says: Great Strength refers to the dominance of Yang. With the virtue of firmness and strength, it moves vigorously, thus becoming strong. "Great Strength, favorable to uprightness" means that the dominant Yang should follow the right path. When one can be both upright and strong, the true nature of heaven and earth can be clearly understood. The Image Commentary says: Thunder resounding in the sky, this is the image of the Great Strength hexagram. The gentleman takes inspiration from this, and refrains from all actions that are not in accordance with propriety.

初九：壯于趾，征凶，有孚。象曰：壯于趾，其孚窮也。九二：貞吉。象曰：九二貞吉，以中也。九三：小人用壯，君子用罔，貞厲；羝羊觸藩，羸其角。象曰：小人用壯，君子罔也。九四：貞吉悔亡，藩決不羸，壯于大輿之輹。象曰：藩決不羸，尚往也。

The line statement for the first line says: Strength is manifested in the toes, and rushing forward brings misfortune, which is certain. The small image commentary says: Strength is only in the toes, so it can be determined that he is doomed to be trapped. The line statement for the second line says: Upholding the correct path brings good fortune. The image commentary says: The second line upholds the correct path and brings good fortune because it is in the center. The line statement for the third line says: The petty person exerts strength recklessly, while the superior person treats strength as if it were nothing. If he persists in this, there will be danger and peril. It is like a male sheep using its horns to push against a fence, only to have its horns stuck. The image commentary says: The petty person exerts strength recklessly, while the superior person treats it as if it were nothing. The line statement for the fourth line says: Upholding the correct path brings good fortune and removes regret; the fence has been pushed open, the horns are no longer stuck, and strength is as solid as the axle of a large cart. The image commentary says: The fence has been pushed open and the horns are no longer stuck, indicating that further progress is still possible.

六五：喪羊于易，無悔。象曰：喪羊于易，位不當也。上六：羝羊觸藩，不能退，不能遂，無攸利；艱則吉。象曰：不能退，不能遂，不詳也；艱則吉，咎不長也。案：大壯本卦說原缺。

The line statement of the fifth line says: A sheep was lost on the edge of the field, but there is no regret. The Small Image Commentary says: Losing a sheep on the edge of the field is because the position occupied is inappropriate. The line statement of the sixth line at the top says: A male sheep pushes against the fence with its horn, unable to retreat or advance, and there is no benefit; however, if one can maintain oneself in hardship, it is auspicious. The Small Image Commentary says: Being unable to retreat or advance is because the action is not well considered; being able to maintain oneself in hardship is auspicious, meaning that mistakes do not last long. The annotator of the official commentary says: The explanation of the primary hexagram of Dazhuang by Sima Guang is originally missing.

坤下離上。晉：康侯用錫馬蕃庶，晝日三接。彖曰：晉，進也。明出地上，順而麗乎大明，柔進而上行，是以康侯用錫馬蕃庶，晝日三接也。象曰：明出地上，晉，君子以自昭明徳。君子進其明徳，如日之升也。

The lower trigram of the Jian hexagram is Kun (Earth), and the upper trigram is Li (Fire). The hexagram statement says: Jian, meaning advancement, refers to a vassal who has stabilized his state and is rewarded by the Son of Heaven with many chariots and horses, and is received three times in one day. The Commentary on the Judgment says: Jian means advancement. The light rises above the earth, the flexible and yielding lines adhere to the great brightness; the sixth line in the fifth position, a flexible line, advances to the noble position, thus the vassal who has stabilized his state is rewarded with many chariots and horses, and is received three times in one day. The Image Commentary says: The light rises above the earth, this is the meaning of the Jian hexagram; the gentleman takes this as a model, and makes his own virtue prominent. Sima Guang explains: The gentleman advances his bright virtue, just as the sun continuously rises.

初六：晉如摧如，貞吉；罔孚，裕無咎。象曰：晉如摧如，獨行正也；裕無咎，未受命也。初進者，徳業未著，人莫之信，躁以求之則凶，寛以待之無咎。未受命者，受上命然後可進，無命而進，凶道也。

The line statement for the first line says: One desires to advance but is obstructed and suppressed; if one remains steadfast in uprightness, it is auspicious; even if not trusted by others, as long as one is broad-minded and composed, there will be no fault. The Small Image Commentary says: Desiring to advance but encountering obstacles is because he alone adheres to uprightness; being broad-minded and without fault is because he has not yet received a mandate. Sima Guang explains: Those who begin to advance have not yet made their virtue and career evident, so others do not trust them; if they act hastily in seeking advancement, it is dangerous, but if they wait calmly, there will be no fault. The phrase "not having received a mandate" means that one must first receive a mandate from above before being appointed; advancing without such a mandate is a path leading to misfortune.

六二：晉如愁如，貞吉，受茲介福，于其王母。象曰：受茲介福，以中正也。六三：眾允，悔亡。象曰：眾允之志，上行也。九四：晉如鼫鼠，貞厲。象曰：鼫鼠貞厲，位不當也。六五：悔亡，失得勿恤，往吉，無不利。象曰：失得勿恤，往有慶也。上九：晉其角，維用伐邑，厲吉，無咎，貞吝。象曰：維用伐邑，道未光也。

The line statement for the second line says: advancing upward with a worried heart, maintaining the correct path brings good fortune, and will receive this great blessing from the Queen Mother. The small image commentary says: receiving this great blessing is because the second line is in the center and holds the correct position. The line statement for the third line says: gaining the trust of the people, regret disappears. The small image commentary says: the people's trust is to advance together. The line statement for the fourth line says: advancing like a shu鼠 that is greedy and lacks focus, being stubborn brings danger and hardship. The small image commentary says: being stubborn like a shu鼠 and facing danger is because the position occupied is inappropriate. The line statement for the fifth line says: regret disappears; there is no need to worry about gains or losses, going forward brings good fortune and no misfortune. The small image commentary says: there is no need to worry about gains or losses, going forward will surely bring blessings. The line statement for the top line says: advancing to the very tip, it is only suitable for attacking one's own territory; although there is danger and hardship, it is still good fortune and no mistake, but holding on will still leave regret. The small image commentary says: it is only suitable for attacking one's own territory, meaning his way is not yet broad enough.

離下坤上。明夷：利艱貞。彖曰：明入地中，明夷。內文明而外柔順，以蒙大難，文王以之。利艱貞，晦其明也，內難而能正其志，箕子以之。象曰：明入地中，明夷，君子以蒞眾，用晦而明。

The lower trigram of the Ming Yi hexagram is Li (Fire), and the upper trigram is Kun (Earth). The hexagram statement says: Ming Yi, it is advantageous to maintain uprightness in hardship. The Commentary on the Judgment says: The light has sunk into the earth, which is Ming Yi. The inner brilliance is bright, while the outer appearance is gentle, thus being able to endure great difficulties, as King Wen did. "Beneficial to hardship and uprightness" means to conceal one's brightness; facing internal troubles yet maintaining a correct mind, as Ji Zi did. The Image Commentary says: The light has sunk into the earth, which is the meaning of the Ming Yi hexagram; the gentleman takes this as a model, governing people with an outwardly concealed and an inwardly clear mind.

初九：明夷于飛，垂其翼，君子于行，三日不食，有攸往，主人有言。象曰：君子於義不食也。六二：明夷，夷于左股，用拯馬壯，吉。象曰：六二之吉，順以則也。九三：明夷于南狩，得其大首，不可疾貞。象曰：南狩之志，乃大得也。六四：入于左腹，獲明夷之心，于出門庭。象曰：入于左腹，獲心意也。

The line statement for the first line says: When the light is obscured, it is like a bird flying with its wings hanging down; the gentleman is traveling on the road and cannot eat for three days; if he goes somewhere, the host will speak ill of him. The small image commentary says: The gentleman, following righteousness, would rather not eat. The line statement for the second line says: The light is injured, injured on the left leg; using a strong horse to rescue, it is auspicious. The small image commentary says: The reason the second line is auspicious is because it is gentle and conforms to the principle. The line statement for the third line says: When the light is obscured, going south to hunt, capturing the chief villain; do not act too hastily to correct quickly. The small image commentary says: The ambition to go south, finally achieving great results. The line statement for the fourth line says: Entering the left abdomen, understanding the intention of the one who injured the light, then leaving the gate. The small image commentary says: Entering the left abdomen, is understanding the other's intention.

六五：箕子之明夷，利貞。象曰：箕子之貞，明不可息也。君子之晦，以避難也，內修明徳，不可息也。為人臣者，有箕子之正則可也；無箕子之正，茍生以忘其君者，罪莫大焉，故曰利貞。

The Line Statement of the Fifth Line says: Like Ji Zi, who concealed his brightness in a dark age, it is advantageous to maintain uprightness. The Small Image Commentary says: Ji Zi's uprightness refers to the brightness of his inner nature that cannot be extinguished. Sima Guang explains: A gentleman hides his talents to avoid calamity; however, cultivating brightness in his inner virtue should never be interrupted. A minister who possesses the integrity of Ji Zi may choose to conceal himself; but if he lacks such integrity and merely seeks to survive at the expense of forgetting his sovereign, there is no greater crime than this. Therefore, it says "advantageous to maintain uprightness."

上六：不明晦，初登于天，後入于地。象曰：初登于天，照四國也；後入于地，失則也。上六之象，其言失則何？國家之所以立者，法也，故為工者規矩繩墨不可去也，為國者禮樂法度不可失也。度差而機失，綱絶而網紊，紀散而□亂，法壞則國家從之，嗚呼，為人君者可不慎哉！

The line statement of the sixth line at the top says: Not only is it not clear, but it is dark; it begins by ascending to the sky, but later falls into the earth. The Small Image Commentary says: Initially ascending to the sky, it can illuminate all the surrounding states; later falling into the earth, it loses the standard. Sima Guang explains: Why does the Small Image Commentary say "losing the standard" regarding the sixth line at the top? A state can exist only by relying on laws and regulations; therefore, a craftsman cannot abandon the square, compass, plumb line, and measuring rod, and a ruler cannot lose the rites, music, laws, and standards. If the measure is off, the mechanism fails; if the rope is broken, the net becomes disordered; if the system is scattered, order becomes chaotic (the original text is missing one character here); if the laws and regulations are ruined, the state will also collapse. Alas, how can a ruler not be cautious!

魯有慶父之難，齊桓公使仲孫湫視之，曰：“魯可取乎？”對曰：“不可，猶秉周禮。”周禮，所以本也，然則法之於國，豈不重哉！

In the past, when Qingfu caused chaos in Lu state, Duke Huan of Qi sent Zhongsun Qiu to observe the situation. He asked, "Can Lu be annexed?" Zhongsun Qiu replied, "No, Lu still upholds the Zhou rites." The Zhou rites are precisely the foundation of a state. From this, we can see that laws and regulations are not extremely important for a country?