The Hexagram of the Family

離下巽上。家人：利女貞。彖曰：家人，女正位乎內，男正位乎外，男女正，天地之大義也。家人有嚴君焉，父母之謂也。父父，子子，兄兄，弟弟，夫夫，婦婦，而家道正，正家而天下定矣。家者，治之至小者也，然有嚴君之道焉。嚴，恭也，知事親則知事君矣。象曰：風自火出，家人，君子以言有物而行有恆。

The lower trigram of the Family hexagram is Li (Fire), and the upper trigram is Xun (Wind). The hexagram statement says: Family, it is favorable for the woman to maintain correctness. The Commentary on the Judgment says: In the Family hexagram, the woman is in the correct position within the inner trigram, and the man is in the correct position within the outer trigram; both male and female each hold their proper roles, which is the great principle of heaven and earth. Within a family there is a ruler with authority, referring to the parents. The father is a father, the son is a son, the elder brother is an elder brother, the younger brother is a younger brother, the husband is a husband, and the wife is a wife; thus the family is properly ordered. When every family is properly ordered, the world is at peace. Sima Guang explains: The family is the smallest unit of governance, yet it also contains the principle of a strict ruler. "Strict" means respect; understanding how to serve one's parents is to understand how to serve one's sovereign. The Great Image Commentary says: Wind arises from fire, which is the meaning of the Family hexagram; the gentleman takes this as a model, speaking with substance and acting with consistency.

初九：閒有家，悔亡。象曰：閒有家，志未變也。六二：無攸遂，在中饋，貞吉。象曰：六二之吉，順以巽也。九三：家人嗃嗃，悔厲吉；婦子嘻嘻，終吝。象曰：家人嗃嗃，未失也；婦子嘻嘻，失家節也。六四：富家，大吉。象曰：冨家大告，順在位也。

The line statement of the first line says: Beginning with the use of rules and regulations to manage the family, regret disappears. The small image commentary says: Managing the family from the beginning, is to act before the family's aspirations have turned bad. The line statement of the second line says: Not acting independently or arbitrarily, but only managing the household's food and sustenance, maintaining the correct position brings good fortune. The small image commentary says: The reason the second line is good fortune is because it is gentle and modest. The line statement of the third line says: Managing the family with excessive severity, although there is regret and danger, it is still good fortune; if women and children laugh and play without restraint, eventually there will be regret. The small image commentary says: Managing the family with severity is still not inappropriate; but if children and women laugh and play without restraint, they lose the family's discipline. The line statement of the fourth line says: Making the family wealthy, brings great good fortune. The small image commentary says: The reason for great good fortune in a wealthy family is because it is gentle and in the correct position.

九五：王假有家，勿恤，吉。象曰：王假有家，交相愛也。假，大也。文王刑于寡妻，至于兄弟，以御于家邦，大其家以至於有天下。親其親以及人之親，長其長以及人之長，上下交相愛而天下和矣，故曰交相愛也。

The line statement of the fifth line says: The king makes his family prosperous and complete, without worry, which is auspicious. The Small Image Commentary says: The king makes his family prosperous because within the family, superiors and inferiors love and care for each other. Sima Guang explains that "jià" means prosperity. The Book of Poetry, Great Odes, "Si Qi" says that King Wen first set an example for his wife, then extended it to his brothers, and further extended it to governing his family and state; he was precisely expanding the principles of his own family, extending them until he possessed the whole world. Loving one's own relatives and then extending it to others' relatives, respecting one's own elders and then extending it to others' elders, with superiors and inferiors loving each other, the world thus becomes harmonious. Therefore, it is said, "mutual love."

上九：有孚威如，終吉。象曰：威如之吉，反身之謂也。上九以陽居上，家之至尊者也，家人望之以為表式。茍其身不正，則雖令不從，是以內盡至誠，為人所信，然後有威可畏，而獲終吉也。大學曰：“欲齊其家者先修其身，欲修其身者先正其心，欲正其心者先誠其意”，此之謂也。

The line statement for the topmost yang line says: With sincerity in heart and maintaining dignity, the outcome is ultimately auspicious. The Small Image Commentary says: Having dignity and being auspicious refers to requiring oneself to reverse the situation. Sima Guang explains: The topmost yang line is positioned at the top of the entire hexagram, representing the most esteemed person in a family, whom all others look up to as a model. If he himself is not upright, then even if he issues commands, the family members will not obey. Therefore, he must cultivate sincerity within his heart to gain the trust of others, and only then can he possess a dignified authority, leading to the final auspicious result. The Great Learning says: "To manage one's family well, one must first cultivate oneself; to cultivate oneself, one must first rectify one's mind; to rectify one's mind, one must first be sincere in one's intentions." This precisely expresses the same principle.

兌下離上。睽：小事吉。彖曰：睽，火動而上，澤動而下，二女同居，其志不同行。說而麗乎明，柔進而上行，得中而應乎剛，是以小事吉。天地睽而其事同也，男女睽而其志通也，萬物睽而其事類也，睽之時用大矣哉！象曰：上火下澤，睽，君子以同而異。

The lower trigram of the Kui hexagram is Dui, and the upper trigram is Li. The hexagram statement says: Kui, it is auspicious to do small things. The commentary on the judgment says: In the Kui hexagram, fire moves upward and the marsh moves downward; two women living in the same house have different aspirations. The lower trigram is joyful and attached to the brightness of the upper trigram; the sixth line, a yao of yin, advances and occupies the superior position, attains the central position and corresponds with the nine in the second, a yang line, hence it is auspicious to do small things. Heaven and earth differ from each other, yet their work of nurturing all things is the same; men and women differ from each other, yet their desire to unite is the same; all things differ from each other, yet their principles of classification are consistent. The function of the Kui hexagram at a particular time is indeed great. The great image commentary says: Above is fire, below is marsh, this is the Kui hexagram; the gentleman takes this as a model, seeking common ground while maintaining his own distinctiveness.

初九：悔亡，喪馬勿逐自復，見惡人無咎。象曰：見惡人，以辟咎也。九二：遇主于巷，無咎。象曰：遇主于巷，未失道也。六三：見輿曵，其牛掣，其人天且劓，無初有終。象曰：見輿曵，位不當也；無初有終，遇剛也。九四：睽孤，遇元夫，交孚，厲無咎。象曰：交孚無咎，志行也。六五：悔亡，厥宗噬膚，往何咎。象曰：厥宗噬膚，往有慶也。

The line statement for the first line says: Regret disappears; losing a horse need not be pursued, for it will return on its own; meeting an ugly person will not result in blame. The small image commentary says: Meeting an ugly person is to avoid misfortune. The line statement for the second line says: Meeting the ruler in a narrow alley does not result in blame. The small image commentary says: Meeting the ruler in an alley does not deviate from the right path. The line statement for the third line says: Seeing a cart stuck, with the oxen being restrained; the driver is punished with a scar on the nose; initially not smooth, but eventually there is a good outcome. The small image commentary says: Seeing the cart stuck is because the position is not appropriate; initially not smooth but eventually there is a good outcome, because the superior yang line nine at the top is encountered. The line statement for the fourth line says: Being separated and isolated, meeting a virtuous man, and being sincere with each other; although there is danger, there is no blame. The small image commentary says: Being sincere with each other without blame is because the will is carried out. The line statement for the fifth line says: Regret disappears; his relatives are like biting tender meat, easy to harmonize with; going anywhere will not result in blame. The small image commentary says: Relatives harmonizing like biting tender meat, going anywhere will bring good fortune.

上九：睽孤，見豕負塗，載鬼一車，先張之弧，後說之弧，匪冦婚媾，往遇雨則吉。象曰：遇雨之吉，群疑亡也。

The line statement for the top nine says: separated and isolated, with much suspicion, seeing mud on a pig's back and a cart full of ghosts; first drawing the bow to shoot, then putting it down; the coming party is not a strong enemy, but a suitor; if rain comes while going forward, it is auspicious. The small image commentary says: the reason rain is auspicious is because all the doubts have been dispelled.

艮下坎上。蹇：利西南，不利東北，利見大人，貞吉。彖曰：蹇，難也，險在前也。見險而能止，知矣哉！蹇利西南，往得中也；不利東北，其道窮也。利見大人，往有功也；當位貞吉，以正邦也。蹇之時用大矣哉！象曰：山上有水，蹇，君子以反身修徳。

The lower trigram of the Jian hexagram is Gen, and the upper trigram is Kan. The hexagram statement says: Jian, it is advantageous to go to the southwest, not advantageous to go to the northeast; it is favorable to meet a great person, and to maintain correctness brings good fortune. The Commentary on the Judgment says: Jian means difficulty, because danger lies ahead. To see the danger and stop, this is truly wise. "Jian is advantageous to the southwest" means going there can attain the middle path; "not advantageous to the northeast" means that path has reached its end. "Advantageous to meet a great person" means going there will surely bring results; each line is in the correct position and maintains correctness, bringing good fortune, in order to correct the state. The role of the Jian hexagram at a specific time is indeed significant. The Great Image Commentary says: A mountain with water blocking it, this is the Jian hexagram; the gentleman takes inspiration from this, reflecting on himself and cultivating virtue.

初六：往蹇來譽。象曰：往蹇來譽，宜待也。六二：王臣蹇蹇，匪躬之故。象曰：王臣蹇蹇，終無尤也。九三：往蹇來反。象曰：往蹇來反，內喜之也。六四：往蹇來連。象曰：往蹇來連，當位實也。九五：大蹇朋來。象曰：大蹇朋來，以中節也。上六：往蹇來碩，吉，利見大人。象曰：往蹇來碩，志在內也；利見大人，以從貴也。

The first line statement says: Going forward is difficult, returning brings praise. The Small Image Commentary says: Going is difficult and returning brings praise, meaning one should wait for the right time. The second line statement says: The king's minister repeatedly faces difficulties without regard for his own interests. The Small Image Commentary says: The king's minister repeatedly faces difficulties, and will ultimately have no mistakes. The third line statement says: Going forward is difficult, so he returns. The Small Image Commentary says: Going is difficult and returning, because the many yin lines in the inner trigram like his return. The fourth line statement says: Going forward is difficult, returning brings connection with like-minded people. The Small Image Commentary says: Going is difficult and returning brings connection, because the position is appropriate and firm. The fifth line statement says: In great difficulty, friends come to help. The Small Image Commentary says: In great difficulty, friends come, because the nine five is in the center and has restraint. The sixth line statement says: Going forward is difficult, returning brings great achievement, which is auspicious, and is favorable to meeting a great person. The Small Image Commentary says: Going is difficult and returning brings great achievement, because the mind is attached to the inner trigram; it is favorable to meeting a great person, in order to follow the noble nine five.

坎下震上。解：利西南，無所往，其來復吉，有攸往夙吉。彖曰：解，險以動，動而免乎險，解。解利西南，往得眾也；其來復吉，乃得中也；有攸往夙吉，往有功也。天地解而雷雨作，雷雨作而百果草木皆甲坼，解之時大矣哉！

The lower trigram is Kan (Water) and the upper trigram is Zhen (Thunder). The hexagram statement says: "Jie (Release) is favorable to go to the southwest; if there is nowhere to go, returning to the original place is favorable; if there is a destination, acting early is favorable." The Commentary on the Judgment says: "The hexagram Jie represents being in a dangerous situation yet still able to act. Once action is taken, one escapes from danger, hence it is called 'Jie' (Release). 'Jie is favorable to the southwest' means going there will gain the support of the people. 'Its return is favorable' means returning will achieve the middle path. 'If going somewhere, early action is favorable' means going will surely bring results. The harmonious energies of heaven and earth, yin and yang, are released, thus thunder and rain arise. Thunder and rain arise, and all kinds of fruit trees and grasses break their husks and sprout. The situation contained in the hexagram Jie is indeed profound."

解無所往其來復吉、有攸往夙吉，何也？夫能濟難者存乎中，能有功者存乎時。時未可往而用之太速則不達，時可以往而應之太緩則無功，故上六藏器於身，待時而動，君子韙之。象曰：雷雨作，解，君子以赦過宥罪。初六：無咎。象曰：剛柔之際，義無咎也。案：睽、蹇二卦說並原本缺。

The interpretation of the "Jie" hexagram says, "There is nowhere to go, but returning is auspicious; if there is a destination to go to, then going early is auspicious." The reason for this is that overcoming difficulties relies on holding to the middle path, and achieving great accomplishments depends on seizing the right opportunity. If one acts too hastily when the opportunity is not yet ripe, one will not succeed; if one acts too slowly when the opportunity is ripe, one will not achieve results. Therefore, the line "Six at the Top" says to keep the tools on one's person and wait for the right time before taking action, which the gentleman considers correct. The "Great Image" says: Thunder and rain arise, which is the nature of the "Jie" hexagram; the gentleman takes inspiration from this, pardoning mistakes and forgiving criminals. The line "Six at the Beginning" says: There will be no error. The "Small Image" says: A yang line meeting a yin line in this position, according to principle, there will be no error. The annotator remarks: The interpretations of the hexagrams "Kui" and "Jian" by Sima Guang are originally missing.

九二：田獲三狐，得黃矢，貞吉。象曰：九二貞吉，得中道也。六三：負且乘，致冦至，貞吝。象曰：負且乘，亦可醜也；自我致戎，又誰咎也。九四：解而拇，朋至斯孚。象曰：解而拇，未當位也。六五：君子維有解，吉，有孚于小人。象曰：君子有解，小人退也。上六：公用射隼于髙墉之上，獲之，無不利。象曰：公用射隼，以解悖也。

The line statement for nine in the second says: hunting in the fields captured three foxes, obtaining a bronze arrowhead, maintaining correctness brings good fortune. The small image commentary says: nine in the second brings good fortune by maintaining correctness, because it has attained the middle path. The line statement for six in the third says: carrying burdens yet sitting in a carriage, inviting strong enemies, maintaining correctness brings regret. The small image commentary says: carrying burdens while riding in a carriage is shameful; strong enemies are invited by oneself, so who can blame others? The line statement for nine in the fourth says: removing the burden on the big toe, friends will come and be sincere. The small image commentary says: removing the burden on the big toe is because nine in the fourth occupies an inappropriate position. The line statement for six in the fifth says: the gentleman can remove the entanglements of petty people, bringing good fortune; this is also a verification for petty people. The small image commentary says: the gentleman is able to be freed because petty people have retreated. The line statement for six at the top says: the prince shoots a falcon from a high wall, hitting it, there is no disadvantage. The small image commentary says: the prince shoots the falcon in order to remove disorder.

兌下艮上。損：有孚，元吉，無咎，可貞，利有攸往。曷之用？二簋可用享。損益之名，以內為主者也，內為已，外為彼。彖曰：損，損下益上，其道上行。損而有孚，元吉，無咎，可貞，利有攸往。曷之用？二簋可用享。二簋應有時，損剛益柔有時，損益盈虛，與時偕行。象曰：山下有澤，損，君子以懲忿窒欲。

The lower trigram of the Hexagram of Loss is Dui, and the upper trigram is Gen. The Hexagram Statement says: "Loss, with sincerity in the heart, brings great good fortune, no fault, suitable for upholding the correct path, and favorable for going somewhere. What should be offered in sacrifice? Two bowls of simple food are sufficient for sacrifice." Sima Guang explains: "The names of the Hexagram of Loss and the Hexagram of Gain are based on the inner trigram as the main subject: the inner trigram represents oneself, and the outer trigram represents the other. The Commentary on the Judgment says: 'Loss' is reducing the lower part and increasing the upper part, and its principle is to move upward. 'Loss with sincerity in the heart, great good fortune, no fault, suitable for upholding the correct path, favorable for going somewhere. What should be used? Two bowls of simple food can be offered in sacrifice.' The simple offering of two bowls should be appropriate. Reducing the strong and increasing the gentle should also be appropriate. Reduction and increase, fullness and emptiness, should all follow the movement of the times. The Great Image Commentary says: 'A mountain with a marsh below, the water of the marsh eroding the root of the mountain, this is the Hexagram of Loss. The gentleman takes this as a model, to restrain his anger and to block his desires.'

初九：已事遄往，無咎，酌損之。象曰：已事遄往，尚合志也。九二：利貞，征凶，弗損益之。象曰：九二利貞，中以為志也。六三：三人行則損一人，一人行則得其友。象曰：一人行，三則疑也。六四：損其疾，使遄有喜，無咎。象曰：損其疾，亦可喜也。六五：或益之十朋之，弗克違，元吉。象曰：六五元吉，自上佑也。上九：弗損益之，無咎，貞吉，利有攸往，得臣無家。象曰：弗損益之，大得志也。

The line statement for the first line says: After finishing one's own affairs, one should quickly go to help, which will not result in error, but one should consider reducing one's own resources. The small image commentary says: After finishing one's affairs, one should quickly go, because it is in harmony with the superior person's aspirations. The line statement for the second line says: It is advantageous to maintain the correct path; rushing forward brings danger; one does not need to reduce one's own resources to benefit others. The image commentary says: The second line is advantageous to maintain the correct path, because it holds the middle as its aspiration. The line statement for the third line says: When three people travel together, one should remove one person; when one travels alone, one will find a companion. The image commentary says: Traveling alone brings companions, but traveling with three people leads to suspicion. The line statement for the fourth line says: Reducing one's own faults, allowing them to quickly improve brings joy, and there will be no error. The image commentary says: Being able to reduce one's own faults is something to be joyful about. The line statement for the fifth line says: Someone gives him a tortoise worth ten strings of pearls, which cannot be refused, and it is very auspicious. The image commentary says: The fifth line is greatly auspicious, because it receives the protection of heaven. The line statement for the top line says: Not reducing others but benefiting them, there will be no error, maintaining the correct path is auspicious, and it is suitable to go somewhere, one can gain the people without being limited to one family. The image commentary says: Benefiting without reducing is realizing one's aspirations greatly.

震下巽上。益：利有攸往，利渉大川。彖曰：益，損上益下，民說無疆；自上下下，其道大光。利有攸往，中正有慶；利渉大川，木道乃行。益動而巽，日進無疆；天施地生，其益無方；凡益之道，與時偕行。象曰：風雷，益，君子以見善則遷，有過則改。

The lower trigram of the Yi hexagram is Zhen (Thunder), and the upper trigram is Xun (Wind). The hexagram statement says: "Yi (Benefit) is suitable for going forward, suitable for crossing a great river." The Commentary on the Judgment says: "Yi is reducing above and increasing below; the people are joyful without end. When those above humble themselves and descend to the position of those below, their way shines brightly. 'It is advantageous to go forward' because nine in the fifth and six in the second are upright and correspond, bringing blessings. 'It is advantageous to cross a great river' because the principle of making a boat from the wood of Xun is put into practice. The Yi hexagram has movement below and smoothness above; it progresses day by day without end. Heaven gives, Earth produces; their increase has no fixed place. In general, the way of increase must be carried out in accordance with the times. The Great Image Commentary says: Wind and Thunder supporting each other, this is the Yi hexagram; the gentleman takes this as a model, approaching goodness when he sees it, and correcting his mistakes immediately."

初九：利用為大作，元吉，無咎。象曰：元吉無咎，下不厚事也。六二：或益之十朋之，弗克違，永貞吉，王用享于帝，吉。象曰：或益之，自外來也。六三：益之用凶事，無咎，有孚中行，告公用圭。象曰：益用凶事，故有之也。六四：中行告公從，利用為依遷國。象曰：告公從，以益志也。

The line statement of the first line says: It is appropriate to use it for great undertakings, which is greatly auspicious and without error. The small image commentary says: Great auspiciousness without error is because those in the lower position should not bear heavy responsibilities. The line statement of the second line says: Someone gives him a tortoise worth ten strings of pearls, which cannot be refused; maintaining a long and upright course is auspicious; the king uses it to sacrifice to the heavenly gods, which is auspicious. The small image commentary says: Someone comes to add to him, coming from outside. The line statement of the third line says: Using the added resources for relief in times of disaster and calamity, there is no error; as long as one maintains sincerity and follows the middle path, one can carry the jade tablet to report to the princes. The small image commentary says: Using the added resources for relief in times of disaster and calamity is inherently appropriate. The line statement of the fourth line says: Following the middle path, reporting to the princes and obtaining approval; it is appropriate to rely on this to move the capital. The small image commentary says: Reporting to the princes and obtaining approval is to increase the will of the people throughout the land.

九五：有孚惠心，勿問元吉，有孚惠我徳。象曰：有孚惠心，勿問之矣；惠我徳，大得志也。惠心者何？惠之所施，孚於心然後善也。夫人墜於絶壑而遺之珠玉，寢疾垂死而饋之酒肉，其物非不羙也，而人不以徳者何也？非其心之所欲也。

The line statement of the fifth line says: With sincerity and a heart of benevolence, one does not need to consult the oracle and knows that great good fortune is assured; the people under heaven will also remember my virtue with sincerity. The Small Image Commentary says: Having sincerity and a heart of benevolence, that is something that does not need to be questioned further; the people remembering my virtue, is the realization of a great aspiration. Sima Guang explains: What is meant by 'a heart of benevolence'? It refers to the benevolence one offers, which must conform to the wishes of those who receive it, only then can it be considered good. For example, if a person falls into a deep ravine, and you give him pearls and jade; if another person is on his deathbed, and you give him fine wine and meat: the things are not bad, but the person does not feel grateful. Why is that? Because it is not what they really need.

上九：莫益之，或擊之，立心勿恆，凶。象曰：莫益之，偏辭也；或擊之，自外來也。上九“立心勿恆，凶”，何也？戒人勿以求益為常心也。“莫益之”，象曰“偏辭”者，何也？知益於已而不知恕於人之謂也。

The line statement of the topmost yao says: No one comes to benefit him, but rather someone comes to attack him; his mind is not constant, thus it is dangerous. The Small Image Commentary says: No one benefits him because his words are partial; someone attacks him because the misfortune comes from outside. Sima Guang asks: The topmost yao says "his mind is not constant, thus it is dangerous," what does this mean? The answer is: This is a warning to people not to regard seeking only for benefit as a constant intention. The Small Image Commentary explains "no one benefits him" as "partial words," what does this mean? It means he only knows how to benefit himself, but does not know to extend his concern to others.

乾下兌上。夬：揚于王庭，孚號有厲，告自邑，不利即戎，利有攸往。彖曰：夬，決也，剛決柔也。健而說，決而和。揚于王庭，柔乘五剛也；孚號有厲，其危乃光也；告自邑，不利即戎，所尚乃窮也；利有攸往，剛長乃終也。象曰：澤上於天，夬，君子以施祿及下，居徳則忌。

The lower trigram of the Gua is Qian (Heaven), and the upper trigram is Dui (Lake). The Hexagram Statement says: Gua means to publicly expose the faults of a minor person in the royal court; to issue commands with sincerity while remaining cautious; to first issue warnings from one's own territory, and it is not advisable to immediately use military force, but it is favorable to go somewhere. The Commentary on the Judgment says: Gua means to make a decision, which is the action of a yang line removing a yin line. It is strong and vigorous yet harmonious, decisive yet harmonious. "To proclaim in the royal court" is because the sixth line, which is a yin line, is above five yang lines; "to issue sincere commands with danger" means to remain cautious, thus the path becomes great; "to issue warnings from one's territory, not advisable to immediately use military force" means that relying on military force leads to a dead end; "favorable to go somewhere" means that when yang reaches its peak, the task is completed. The Image Commentary says: Water in a lake rising to the sky, this is the Gua of Gua. The gentleman takes inspiration from this, bestowing salaries so that his grace reaches the people, while being cautious of those who are arrogant and self-reliant in their virtue.

初九：壯于前趾，往不勝為咎。象曰：不勝而往，咎也。九二：惕號，莫夜有戎，勿恤。象曰：有戎勿恤，得中道也。九三：壯于頄，有凶；君子夬夬，獨行遇雨，若濡有慍，無咎。象曰：君子夬夬，終無咎也。

The first line statement says: Strength is shown in the forward toes, advancing but unable to win, which becomes a mistake. The Small Image Commentary says: Knowing that one cannot win yet still advancing, this is a mistake. The second line statement says: Being vigilant and calling out in alarm, even if there is military attack at dusk or night, there is no cause for worry. The Small Image Commentary says: There is military attack but no worry, because nine two has attained the middle path. The third line statement says: Strength is shown in the cheekbones, there is danger; the gentleman resolutely proceeds, encountering rain while alone, getting completely drenched and causing anger, yet there is no mistake. The Small Image Commentary says: The gentleman resolutely proceeds, ultimately having no mistake.

壯于頄，壯形於面也。三為健極，故曰壯于頄也。物惡太健，故有凶。然君子居之，體剛履正，決決無疑，信志獨行而不易於世，故雖怨怒不足為咎也。雨濡者，怨謗之象也。

The phrase "zhuang yu qiu" refers to the vigorous energy being evident on one's face. The line "nine in the third" is at the peak of the lower trigram's strong and vigorous nature, hence "zhuang yu qiu." Things most dread excessive strength, thus there is danger. However, a gentleman in this position, though naturally strong, acts with integrity, makes decisive and resolute decisions without hesitation, and firmly adheres to his aspirations, proceeding alone without being swayed by the world. Therefore, even if he incurs hatred and anger, it is not considered a fault. As for "yu yu ru," this signifies the image of encountering slander and blame.

九四：臀無膚，其行次且，牽羊悔亡，聞言不信。象曰：其行次且，位不當也；聞言不信，聰不明也。九四任其剛決，以據健之上，故居與行皆不安也。羊，狠物也，牽羊者，制其狠心也，制其狠心則悔亡矣。不正而決，故聞言不信也。

The fourth line statement says: The buttocks are injured and there is no healthy flesh; walking is difficult. If he can follow others like leading a sheep, regret will disappear, but it is regrettable that he does not believe in sincere advice. The Small Image Commentary says: Walking is difficult because the position occupied is inappropriate; not believing in sincere advice is because his hearing is unclear. Sima Guang explains: Nine Four relies on his own strong and decisive nature, sitting on the strong and vigorous Heaven body, so whether he is at rest or in action, he is unstable. A sheep is an animal with a stubborn nature, "leading a sheep" means taming its stubbornness; if he can tame his own stubborn heart, regret will vanish. Nine Four is not in the correct position but insists on making decisions, so even when he hears sincere advice, he does not believe it.

九五：莧陸夬夬，中行無咎。象曰：中行無咎，中未光也。上六：無號，終有凶。象曰：無號之凶，終不可長也。

The fifth line statement says: Just as one decisively removes the tender and delicate Purslane, so one should decisively remove small people, and by following the middle path, there will be no mistakes. The Small Image Commentary says: Following the middle path brings no mistakes, but the virtue of the nine at the fifth is not yet fully illustrious. The sixth line at the top says: Wailing and crying will be of no avail, and there will ultimately be misfortune. The Small Image Commentary says: The misfortune of being unable to wail and cry is to indicate that this situation will ultimately not last long.

巽下乾上。姤：女壯，勿用取女。彖曰：姤，遇也，柔遇剛也。勿用取女，不可與長也。天地相遇，品物咸章也；剛遇中正，天下大行也。姤之時義大矣哉！剛，陽徳也，君子所尚也。然剛而不中則亢，剛而不正則戾；亢則人疾之，戾則人違之，故剛遇中正，然後可以大行於天下也。

The lower trigram of Gou is Xun, and the upper trigram is Qian. The Hexagram Statement says: Gou, this woman is too strong, do not marry her. The Commentary on the Judgment says: Gou means meeting, it is the meeting of Yin flexibility with Yang strength. "Do not take this woman" means one should not stay with her for long. The meeting of the energies of Heaven and Earth causes all things to manifest and take form; when Yang strength meets the virtue of being in the center and upright, it can prevail throughout the world. The situation and meaning contained in the Hexagram of Gou are indeed profound. Sima Guang explains: Yang is the virtue of strength, which is esteemed by the gentleman. However, if strength is not in the center, it becomes arrogant and overbearing; if strength is not upright, it becomes perverse and disorderly. Arrogance and overbearingness are detested by people, while perversity and disorder lead people to turn away. Therefore, Yang strength must meet the virtue of being in the center and upright before it can prevail throughout the world.

“姤之時義大矣哉”：姤，消卦也，孔子何大焉？夫世之治亂，人之窮通，事之成敗，不可以力致也，不可以數求也，遇與不遇而已矣。舜遇堯而五典克從，百揆時敘；禹、稷、契、皋陶遇舜而六府三事允治，地平天成；伊尹遇湯而格於皇天；師尚父遇文武而天下大定。不然，泯泯於眾人之中，後世誰克知之？以是觀之，姤之為義，豈不大哉！

Regarding the "Commentary on the Judgment" which says "The significance of the hexagram Gou is great indeed": Gou is the hexagram representing the decline of yin and the decline of yang. Why does Confucius still praise it as significant? The answer is that the prosperity or decline of the world, the hardship or success of an individual, and the success or failure of a matter are not solely dependent on strength or skill. Ultimately, it all comes down to whether one meets the right opportunity or not. Yu Shun met Yao, and thus the five principles of human relations were smoothly implemented, and the officials' affairs were orderly and timely. Yu, Hou Ji, Qi, and Gao Yao met Shun, and thus the six departments of water, fire, metal, wood, earth, and grain, along with the three matters of virtue, utility, and the well-being of the people, were properly managed, resulting in a peaceful land and the success of heaven's will. Yi Yin met King Tang of Shang, and his virtue communicated with heaven. Jiang Taigong met King Wen and King Wu, and thus the world was stabilized. Otherwise, they would have been lost among the common people, and who in later generations would have known of them? Therefore, is the significance of the hexagram Gou not great?

象曰：天下有風，姤，后以施命誥四方。初六：繫于金柅，貞吉，有攸往，見凶，羸豕孚蹢躅。象曰：繫于金柅，柔道牽也。九二：包有魚，無咎，不利賓。象曰：包有魚，義不及賓也。九三：臀無膚，其行次且，厲，無大咎。象曰：其行次且，行未牽也。

The Great Image says: The wind blows over the whole world, encountering everything, which is the hexagram of Gou; the ruler takes this as a model, issuing commands and edicts to all directions. The line statement of the first line says: Like being tied to a bronze stopper, one should not move recklessly, and this is auspicious; if one goes somewhere, there will be danger; the weak sow is actually restless. The Small Image says: Being tied to a bronze stopper means that the path of the yin and flexible should be restrained. The line statement of the second line says: A fish is wrapped in the kitchen, there will be no mistake, but it is not suitable for serving guests. The Small Image says: A fish wrapped in the kitchen, by reason it should not be offered to guests. The line statement of the third line says: The buttocks are injured and there is no good skin, walking is difficult; there is danger but no great mistake. The Small Image says: Walking is difficult because its movement has not yet been guided.

九四：包無魚，起凶。象曰：無魚之凶，逺民也。姤九四“包無魚，起凶”：魯昭公將去季氏，宋樂祁譏之曰：“政在季氏三世矣，魯君喪政四公矣，無民而能逞其志者，未之有也。國君以是鎮撫其民，魯君失民矣。靖以待命猶可，動必憂。”已而昭公伐季氏，果不勝而出，死於外。

The fourth line statement says: "There is no fish in the kitchen bag; once you act, there will be danger." The Small Image Commentary says: The danger of having no fish is due to being distant from the people. Sima Guang explains the fourth line of the Gou hexagram "There is no fish in the bag, action brings danger" by saying: In the past, Duke Zhao of Lu intended to remove the Ji family. Luo Qi of Song criticized him, saying: "The power has been in the hands of the Ji family for three generations, and the Duke of Lu has lost his power for four generations. There has never been a case where someone could achieve his will without the support of the people. A ruler depends on the people to pacify the country. Now the Duke of Lu has lost the people's support. It is better to wait quietly for the right moment, but once he acts, he will certainly bring calamity." Soon after, Duke Zhao actually attacked the Ji family, but failed to win and fled, eventually dying abroad.

九五：以杞包瓜，含章，有隕自天。象曰：九五含章，中正也；有隕自天，志不舍命也。杞，材之羙者也；包瓜，不食之物也。九五剛遇中正，有羙材矣，遇小人道長之時，無應於內，不食者也。蘭生深林，不以無人而不芳，故有羙而含之，以俟命也。

The Line Statement of the Fifth Line says: Using the branches and leaves of the杞 tree to wrap a melon, containing elegance, there will be something good descending from heaven. The Small Image Commentary says: The Fifth Line contains elegance because it is in the central and correct position; something descending from heaven means its will does not contradict the Mandate of Heaven. Sima Guang explains:杞 is a fine type of wood; "wrapping the melon" refers to wrapping something that is not eaten. The Fifth Line is yang and meets the central and correct position, thus possessing fine quality; however, it encounters the growth of petty people's power, and the Inner Trigram lacks a corresponding line, hence the situation of "wrapping but not eating." Orchids grow in deep forests, yet they do not stop blooming fragrant even if no one is there to admire them; therefore, although he has fine quality and remains concealed, he waits for the Mandate of Heaven.

抑材之不良、徳之不臧，身之憂也；材既良矣，徳既臧矣，雖不遇其時，以至於隕越而不振，天實為之，謂之何哉？故修已以俟命者，君子之志也。上九：姤其角，吝，無咎。象曰：姤其角，上窮吝也。姤其角者，行無所之之謂也。

Furthermore, if the material is not of good quality and virtue is not beautiful and pure, that is truly something one should worry about; but if the material is already good and virtue is already beautiful and pure, then even if one encounters an unfavorable time and falls into failure and cannot rise again, it is really due to heaven's will, and what else can be said? Therefore, cultivating oneself in order to wait for heaven's mandate is the aspiration of the gentleman. The line statement of the Upper Ninth says: meeting at the horn, there is regret, but there is no fault. The Small Image Commentary says: meeting at the horn is because the upper position has reached its extreme and thus there is regret. Sima Guang explains that "meeting at the horn" means having reached a place where there is no way forward anymore.

坤下兌上。萃：亨，王假有廟，利見大人，亨，利貞，用大牲吉，利有攸往。彖曰：萃，聚也，順以說，剛中而應，故聚也。王假有廟，致孝亨也；利見大人亨，聚以正也；用大牲吉，利有攸往，順天命也。觀其所聚，而天地萬物之情可見矣。

The lower trigram of the Cui hexagram is Kun (Earth), and the upper trigram is Dui (Lake). The hexagram statement says: Cui, meaning gathering, is smooth; the king attends the ancestral temple for worship, it is favorable to meet a great person, smooth, favorable to maintain the correct path; using large sacrificial animals is auspicious, favorable for going somewhere. The commentary on the judgment says: Cui means gathering; the lower trigram is gentle and the upper trigram is joyful, nine five is yang and in the center and corresponds with six two, thus enabling gathering. "The king comes to the temple," indicates the utmost filial piety in performing sacrifices; "favorable to meet a great person, smooth," means gathering must follow the correct path; "using large sacrificial animals is auspicious, favorable for going somewhere," is in accordance with the will of heaven. Observing the circumstances of gathering of all things, the true nature of heaven and earth and all things can be clearly understood.

物順以說，萃之象也；上剛中而下應之，亦聚之象也。大人者，以正聚物者也，聚得大人然後通也。象曰：澤上於地，萃，君子以除戎器，戒不虞。初六：有孚不終，乃亂乃萃，若號，一握為笑，勿恤，往無咎。象曰：乃亂乃萃，其志亂也。六二：引吉，無咎，孚乃利用禴。象曰：引吉無咎，中未變也。

Sima Guang explained that all things are gentle and joyful, which is the image of gathering; the superior nine at the fifth position, yang and central, with all the lower lines responding to it, is also the image of gathering. The term "great man" refers to one who can gather people by following the right path; only with such a great man can one achieve success. The Great Image says: the water from the marsh rises to the surface, which is the hexagram of gathering; the gentleman takes inspiration from this, repairs weapons, and prepares for unexpected changes. The line statement of the initial six says: having sincerity but not being able to hold on to it leads to confusion and fluctuating gatherings; if one calls for help, people will soon gather and laugh together; there is no need to worry, and going forward will not result in error. The Small Image says: fluctuating between confusion and gathering is due to a disordered mind. The line statement of the sixth two says: being recommended and ascending is auspicious and without error; as long as one holds sincerity, even a modest sacrifice is sufficient. The Small Image says: being recommended and auspicious without error is because its central conduct remains unchanged.

六三：萃如嗟如，無攸利，往無咎，小吝。象曰：往無咎，上巽也。九四：大吉，無咎。象曰：大吉無咎，位不當也。九五：萃有位，無咎，匪孚，元永貞，悔亡。象曰：萃有位，志未光也。以剛中之徳，僅能保位無咎，而徳信不洽於民，未足光也，故必以元永貞之道聚民，然後悔亡也。上六：齎諮涕洟，無咎。象曰：齎諮涕洟，未安上也。

The line statement for the third line says: wishing to gather but only able to lament, with no benefit; going forward will not result in error, but there is some regret. The small image commentary says: going forward without error is because the upper sixth line is gentle and respectful. The line statement for the fourth line says: great good fortune, no error. The small image commentary says: only with great good fortune can there be no error, because the nine in the fourth line is in an inappropriate position. The line statement for the fifth line says: gathering the world and occupying a noble position, no error; if there are still people who do not believe, one should use the way of beginning well, enduring and maintaining correctness to influence them, and regret will disappear. The small image commentary says: gathering and having the position refers to the mind not yet being broad. Sima Guang explains: the nine in the fifth line, relying on the virtue of yang strength in the center, can only maintain the position without error, but the virtue and trust have not yet reached the people, so it is said to not yet be broad; therefore, one must use the method of "original, enduring, and sincere" to gather the people, and then regret will disappear. The line statement for the upper sixth line says: lamenting and weeping, tears flowing, no error. The small image commentary says: lamenting and weeping is because being in a high position but unable to be secure.

巽下坤上。升：元亨，用見大人，勿恤，南征吉。彖曰：柔以時升，巽而順，剛中而應，是以大亨。用見大人勿恤，有慶也；南征吉，志行也。象曰：地中生木，升，君子以順徳，積小以高大。

The lower trigram is Xun (Wind) and the upper trigram is Kun (Earth). The hexagram statement says: "Ascending, greatly prosperous; it is appropriate to go and see a great person, without worry, to advance toward the south is auspicious." The commentary on the judgment says: "The flexible and gentle ascend in accordance with the time, humble and gentle, nine two, a yang line in the center, corresponds with six five, thus greatly prosperous." "To see a great person, without worry" means there will certainly be blessings; "advancing to the south is auspicious" means the mind's aspirations can be realized. The great image commentary says: "Trees growing from the earth, this is the ascending hexagram; the gentleman takes this as a model, follows virtue, accumulates small things to achieve greatness."

初六：允升，大吉。象曰：允升大吉，上合志也。九二：孚乃利用禴，無咎。象曰：九二之孚，有喜也。九三：升虛邑。象曰：升虛邑，無所疑也。六四：王用享于岐山，吉，無咎。象曰：王用享于岐山，順事也。太王避狄，順也；肇基王跡，升也。六五：貞吉，升階。象曰：貞吉升階，大得志也。上六：冥升，利于不息之貞。象曰：冥升在上，消不富也。

The line statement for the first line says: receiving a promise and ascending, it is greatly auspicious. The small image commentary says: receiving a promise and ascending is greatly auspicious because it is in harmony with the yang line above. The line statement for the second line says: as long as one's heart is sincere, even a slight sacrifice of yue is sufficient, without error. The small image commentary says: the sincerity of the second line will surely bring joy. The line statement for the third line says: ascending as if entering an empty city. The small image commentary says: ascending into an empty city means there are no obstacles or difficulties ahead. The line statement for the fourth line says: the king holds a sacrifice at Mount Qi, which is auspicious and without error. The small image commentary says: the king offering sacrifice at Mount Qi is a gentle service to heaven. Sima Guang explains: King Zhou Taowang moved to Qi because of the Di people, which is "following the right path"; from there he began the foundation of the royal cause, which is "ascending." The line statement for the fifth line says: maintaining the correct path is auspicious, like ascending steps. The small image commentary says: maintaining the correct path and ascending steps means one's aspirations are greatly realized. The line statement for the sixth line says: ascending blindly and confusedly, only by continuous adherence to the correct path is there benefit. The small image commentary says: ascending blindly and reaching the top of the hexagram signifies the retreat of yang energy and the lack of richness.

坎下兌上。困：亨，貞，大人吉，無咎，有言不信。彖曰：困，剛揜也。險以說，困而不失其所亨，其唯君子乎。貞大人吉，以剛中也；有言不信，尚口乃窮也。象曰：澤無水，困，君子以致命遂志。初六：臀困于株木，入于幽谷，三歲不覿。象曰：入于幽谷，幽不明也。谷者，險而窮下之象也。

The lower trigram of the困卦 is Kan (Water), and the upper trigram is Dui (Lake). The hexagram statement says: "Confined, it is smooth; holding to the correct path, the great man is auspicious and without fault; at this time, words are not believed." The commentary on the judgment says: "Confined is when the yang is covered by yin. Being in a dangerous situation yet still joyful, being in difficulty yet not losing what makes it smooth, this is probably something only the gentleman can do." "Zhen, the great man is auspicious" is because nine two and nine five are yang and in the center; "there is speech but it is not believed" is because at this time, valuing verbal argument leads to no way out. The great image says: "A lake without water, this is the hexagram of confinement; the gentleman takes this as a model, preferring to sacrifice his life rather than abandon his aspirations." The line statement for the initial six says: "The buttocks are confined by a dry stump, falling into a deep valley, three years without seeing people." The small image says: "Falling into a deep valley, this is a situation of darkness and obscurity." Sima Guang explains: "Valley" is an image of danger and being in a low position.

九二：困于酒食，朱紱方來，利用享祀，征凶，無咎。象曰：困于酒食，中有慶也。六三：困于石，據于蒺藜，入于其宮，不見其妻，凶。象曰：據于蒺藜，乘剛也；入于其宮，不見其妻，不祥也。九四：來徐徐，困于金車，吝，有終。象曰：來徐徐，志在下也；雖不當位，有與也。

The line statement for nine in the second says: Being trapped by the blessings of wine and food, the red ceremonial robe is about to be presented; it is appropriate to hold a sacrifice, but rushing forward brings danger, yet there is no mistake. The small image commentary says: Being trapped by wine and food is because nine in the second is in the center and will surely have good fortune. The line statement for six in the third says: Blocked by a large stone, sitting on brambles; returning home, yet not seeing one's wife, which is dangerous. The small image commentary says: Sitting on brambles is because it is overpowering the strong line nine in the second; returning home and not seeing one's wife is an ill omen. The line statement for nine in the fourth says: Coming slowly, trapped by a golden carriage, there is regret, but eventually there is a result. The small image commentary says: Coming slowly is because its mind is attached to the initial line six below; although its position is not appropriate, it still has someone to associate with.

九五：劓刖，困于赤紱，乃徐有說，利用祭祀。象曰：劓刖，志未得也；乃徐有說，以中直也；利用祭祀，受福也。上六：困于葛藟，于臲卼，曰動悔，有悔，征吉。象曰：困于葛藟，未當也；動悔有悔，吉行也。

The line statement of the fifth line says: Having suffered the punishment of having one's nose cut off and feet amputated, being trapped by red ceremonial robes; then gradually attaining release, it is appropriate to hold a worship ceremony. The small image commentary says: Suffering injury is because the heart's aspirations have not yet been realized; gradually attaining release is because the fifth line is in the center and upright; it is appropriate to hold a worship ceremony because it can bear the blessing. The line statement of the sixth line above says: Being entangled by vines, the situation is unstable; thinking in one's heart, "one movement will bring regret," thus actually bringing about regret, at this time, going forward is auspicious. The small image commentary says: Being entangled by vines is because the situation is inappropriate; knowing that reckless movement will bring regret and thus generating regret, this action is auspicious.

巽下坎上。井：改邑不改井，無喪無得，往來井井，汔至亦未繘井，羸其瓶，凶。彖曰：巽乎水而上水，井，井養而不窮也。改邑不改井，乃以剛中也；汔至亦未繘井，未有功也；羸其瓶，是以凶也。象曰：木上有水，井，君子以勞民勸相。

The lower trigram of the Well hexagram is Xun (Wind), and the upper trigram is Kan (Water). The hexagram statement says: Well, the village and city can be changed, but the well cannot be changed; the water in the well does not decrease nor increase; people come and go to draw water from the well. When drawing water, the rope has not yet reached the well's mouth, and the water jar is broken, which is dangerous. The Commentary on the Judgment says: Going deep into the water and bringing it up, this is the well; the well nourishes people without ever being exhausted. "Changing the city but not the well" is because Nine in the Second and Nine in the Fifth are strong and centered; "almost reaching but not yet drawing up the well" means that the task is not yet completed; "breaking the jar" leads to danger. The Great Image Commentary says: Water above a wooden bucket, this is the Well hexagram; the gentleman takes inspiration from this, to comfort the people and encourage them to help each other.

初六：井泥不食，舊井無禽。象曰：井泥不食，下也；舊井無禽，時舎也。九二：井谷射鮒，甕敝漏。象曰：井谷射鮒，無與也。谷，窮也，窮於井中，所守隘也；射鮒於井，所獲□也。甕者，所以汲也，甕敝而漏，水不可得也。九二處下而在內，又不當位，上無其應，應斯象也。

The line statement for the first line says: The well at the bottom is full of mud, and the water cannot be drunk; an abandoned well even attracts no birds. The small image commentary says: The mud at the bottom of the well cannot be drunk, because it is at the very bottom; an abandoned well even attracts no birds, because it has been abandoned by the times. The line statement for the second line says: The spring at the bottom of the well can only reach small fish, and the earthen jar used for drawing water is broken and leaks water. The image commentary says: The spring at the bottom of the well can only reach small fish, because it lacks corresponding support. Sima Guang explains: "Gu" means to reach an end; being trapped in a well, the place one holds onto becomes narrow; drawing small fish from the well, the result is indeed very small (the original text is missing one character here). "Weng" is used for drawing water, but if the jar is broken and leaks, water cannot be drawn up. The second line is in the lower position within the inner trigram and is not in the proper position, with no corresponding line above, which exactly matches this imagery.

九三：井渫不食，為我心惻，可用汲，王明並受其福。象曰：井渫不食，行惻也；求王明，受福也。六四：井甃，無咎。象曰：井甃無咎，修井也。九五：井洌寒泉食。象曰：寒泉之食，中正也。井洌寒泉食：居位用事而澤及於民之謂也。上六：井收勿幕，有孚，元吉。象曰：元吉在上，大成也。

The line statement for nine in the third says: The well has been cleaned but no one comes to drink from it, causing me sorrow; this well is drinkable, if the king is enlightened, all people will receive his grace. The small image commentary says: The well has been cleaned but no one drinks from it, causing travelers to feel sorrow; seeking the king's enlightenment will allow all to share in its benefits. The line statement for six in the fourth says: Using bricks and stones to build the well wall, there is no error. The small image commentary says: Building the well wall without error is repairing the well. The line statement for nine in the fifth says: The well water is clear, cold spring water is drinkable. The small image commentary says: Cold spring water is drinkable because nine in the fifth is upright and correct. Sima Guang explains: "The well water is clear and cold, suitable for drinking," refers to being in a position of honor, governing affairs, and benefiting the people. The line statement for six at the top says: The well water has been drawn up, do not cover the well mouth; with sincere heart, great good fortune. The small image commentary says: Great good fortune residing at the top of the entire hexagram signifies the completion of the well's function.