Guzhua (The Hexagram of the蛊)

蠱。元亨，利涉大川。元亨然後利涉大川。先甲三日，後甲三日。彖曰：蠱，剛上而柔下，巽而止，蠱。憂患內萌，蠱之謂也。泰終反否，蠱之體也，弱而止，待能之時也。蠱元亨而天下治也，“利涉大川”，往有事也。“先甲三日，後甲三日”，終則有始，天行也。象曰：山下有風，蠱，君子以振民育德。

The hexagram statement of the Gǔ hexagram says: Gǔ, greatly smooth and unimpeded, favorable for crossing a great river. One must first achieve the initial smoothness and unimpededness, then can talk about crossing a great river. The hexagram also says: three days before the Jia day, and three days after the Jia day. The commentary on the judgment of the Gǔ hexagram says: Gǔ is when a strong line is above and a yielding line is below, with internal compliance and external stillness, thus forming Gǔ. Troubles arise from within, which is called Gǔ. The Tai hexagram reaching its limit and turning back to Pi, is the nature of Gǔ; yielding and stillness is waiting for the time when a capable person emerges. The Gǔ hexagram is greatly smooth and unimpeded, thus the world is governed; 'favorable for crossing a great river' means going forward there will be something to do; 'three days before the Jia day, three days after the Jia day' means after an end there is a new beginning, which is the movement of the heavenly way. The great image commentary of the Gǔ hexagram says: wind below the mountain, that is Gǔ; the gentleman takes it as a model, to assist the people and cultivate virtue.

“後甲三日”，成前事之終；“先甲三日”，善後事之始也。剛上柔下，故可為之唱，是故先甲三日以蠲其法，後甲三日以重其初，明終而復始，通變不窮也。

"Three days after Jia" signifies the completion of the previous matter; "three days before Jia" signifies the proper beginning of the subsequent matter. Since the strong is above and the gentle is below, it can lead the world. Therefore, three days before Jia, old regulations are first cleared away, and three days after Jia, the new beginning is solemnly initiated. This shows that after concluding one matter, a new one begins, demonstrating a continuous and unending process of transformation.

至於巽之九五，以其上下皆柔，故必無初有終，是故先庚後庚，不為物首也。於甲取應物而動，順乎民心也。一本為事之唱。法一作治。初六，乾父之蠱，有子，考無咎。厲終吉。象曰：“乾父之蠱”，意承考也。

As for the ninth line of the Xun hexagram, since both the upper and lower lines are yin lines, it must necessarily mean "no beginning but a final outcome"; therefore, it says "three days before the庚 day, three days after the庚 day," indicating that it does not take the position of the first among things. The Gu hexagram uses "Jia," which signifies acting in response to matters and following the people's will. ("To be the leader" is alternatively written as "to be the leader of an undertaking," and "method" is alternatively written as "governance.") The line statement for the first six line says: Rectifying the disorders left by the father, having such a son, the father will not leave behind faults; although there is danger and hardship, it will ultimately be auspicious. The Small Image Commentary says: "The father's disorder is rectified," indicating the intention to continue the father's legacy.

處下不繫應於上，如子之專制，雖意在承考，然亦危厲，以其柔巽故終吉。九二，乾母之蠱，不可貞。象曰：“乾母之蠱”，得中道也。處中用巽，以剛繫柔，乾母之蠱，得剛柔之中也。九三，乾父之蠱，小有悔，無大咎。象曰：“乾父之蠱”，終無咎也。義如初六，小有悔者，以其剛也。

The first line of the Gǔ hexagram is at the very bottom of the entire hexagram and has no proper corresponding line above to rely on, like a son who alone manages the household and makes decisions independently; although his intention is to continue his father's unfinished affairs, his situation remains dangerous and strict. Fortunately, it possesses a yielding and gentle nature, so it ultimately leads to good fortune. The second line says, "The蛊 of the dry mother, not suitable for constancy," and the Image Commentary explains, "The蛊 of the dry mother," attains the middle path." The second line is in the middle of the lower trigram and applies a yielding and gentle approach, using its yang strength to connect with the yin of the fifth line, helping the mother to eliminate accumulated evils. It does not become overly strong nor overly weak, thus attaining the middle path of harmonizing yin and yang. The third line says, "The蛊 of the dry father, with slight regret, but no great misfortune," and the Image Commentary says, "The蛊 of the dry father," ultimately brings no misfortune." Its meaning is the same as the first line, both being about a son continuing his father's affairs to eliminate accumulated evils; the difference lies in the third line, which is a yang line in a yang position, using a more forceful approach, thus causing slight regret, but not leading to major misfortune.

六四，裕父之蠱，往見，吝。象曰：“裕父之蠱”，往未得也。“裕父之蠱”，不能為父除患，能寬裕和緩之而已。以柔居陰，失之太柔，故吝。貞固乃可乾事，以柔致遠，往未得也。六五，乾父之蠱，用譽。象曰：“乾父用譽”，承以德也。雖天子必有繼也，故亦云“乾父之蠱”。上九，不事王侯，高尚其事。象曰：“不事王侯”，志可則也。隱居以求其志，故可則也。

The line statement for the fourth line says, "The father's affairs are abundant, going forward leads to regret." The image commentary says, "The father's affairs are abundant, going forward does not achieve success." What is meant by "the father's affairs are abundant" is that this line lacks the strength to eliminate the father's troubles, and can only be lenient and procrastinate, delaying matters. It is of a soft and weak nature, and occupies a yin position, thus being too weak. Therefore, there is regret. To rectify accumulated evils, one must be upright and firm to take on the task; if one relies only on softness and wishes to achieve lasting success, going forward will certainly result in nothing. The line statement for the fifth line says, "The father's affairs are rectified, using praise." The image commentary says, "The father's affairs are rectified, using praise," because one inherits the virtue of the previous ruler and thus gains praise. Even if one is the emperor, there will always be someone to continue the legacy and maintain the established order, so here it is also called "the father's affairs are rectified"—the successor ruler inherits the virtue of the previous one and thus gains praise. The line statement for the top line says, "Not serving princes and nobles, holding high the cause." The image commentary says, "Not serving princes and nobles," because the virtue of the top line is something that can be emulated. The top line is located outside the hexagram, not serving princes and nobles, retreating to the woods to realize one's own aspirations. This virtue of holding fast to one's aspirations can be followed by the world.

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。象曰：澤上有地，臨，君子以教思無窮，容保民無疆。臨言“有凶”者，大抵易之於爻，變陽至二，便為之戒，恐有過滿之萌。未過中已戒，猶履霜堅冰之義，及泰之三曰：“無平不陂，無往不復”，皆過中之戒也。

The Hexagram of Approaching says: "Greatly prosperous, beneficial, and correct, until the eighth month there is misfortune." The Commentary on the Judgment explains: "Approaching, the strong is gradually growing and increasing, joyful and harmonious, strong and central with a response. Great prosperity through correctness, this is the way of Heaven. 'Until the eighth month there is misfortune,' because the decline does not last long." The Image Commentary says: "A marsh over land, Approaching. The gentleman thus teaches and thinks without end, and embraces the people without limit." The Hexagram of Approaching mentions "there is misfortune" in the midst of great prosperity and correctness, because in The Zhou Changes, the lines are taken as images, and whenever the yang energy rises to the second line, the sage issues a warning, fearing that the sign of excess is already beginning to appear. Before the middle point is reached, a warning is given in advance, just as in the first line of the Hexagram of Earth, "Walking on frost, the ice comes." Also, in the third line of the Hexagram of Great Passage, "Without levelness there is unevenness, without going there is return," these are also warnings given after the middle point is reached. The energies of Heaven and Earth, when they grow, must also decline. The sage speaks when the energy is just beginning to move, so when yang is growing, it already foretells its decline.

初九，咸臨，貞吉。象曰：“咸臨貞吉”，志行正也。臨為剛長，己志應上，故雖感而行正也。九二，咸臨，吉，無不利。象曰：“咸臨吉無不利”，未順命也。非咸則有上下之疑，有所不利。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。體說乘剛故甘，邪說求容而以臨物，安有所利!能自憂懼，庶可免咎。

The line statement of the initial line says, "The approach is sincere, and the correct course is auspicious." The image commentary says, "The approach is sincere and the correct course is auspicious," because the will of the initial line is in harmony with the fourth line. The hexagram of approaching is at the time when the yang is gradually increasing, so even though the initial line approaches by means of a sincere connection, its actions remain correct. The line statement of the second line says, "The approach is sincere, and it is auspicious, with no disadvantage." The image commentary says, "The approach is sincere and it is auspicious with no disadvantage," because it is not in harmony with the mandate. If the approach is not sincere, there will be mutual suspicion between the superior and the inferior, which will lead to disadvantage. The line statement of the third line says, "A sweet approach brings no benefit. If one is concerned about it, there will be no blame." The image commentary says, "A sweet approach" indicates an improper position; "If one is concerned about it" indicates that the blame will not last long. The third line is in the body of the trigram of the兑 (Lake), and it is riding over the yang of the second line, so it can only use sweet words to flatter. Relying on false words to gain acceptance, and using this to approach and control all things, where would there be any benefit? Fortunately, it is aware of its fear, so it can avoid blame.

六四，至臨，無咎。象曰：“至臨無咎”，位當也。以陰居陰，體順應正，盡臨之道，雖在剛長，可以無咎。正一作說。六五，知臨，大君之宜，吉。象曰：“大君之宜”，行中之謂也。順命行中，天子之宜。上六，敦臨，吉，無咎。象曰：敦臨之吉，志在內也。體順則無所違，極上則無所進，不以無應而志在於臨，故曰敦臨志在內也。

The line statement of the fourth line says, "Approaching to the people, there is no blame." The image commentary says, "Approaching to the people without blame, because the position is appropriate." The fourth line, being a yin and flexible line in a yin position, is inherently gentle and compliant, and its corresponding line is also correct. It has fully practiced the principle of personally approaching the people. Although it is in a time when yang strength is increasing and yin weakness should be diminishing, it still has no blame. ("Correct" is sometimes written as "say.") The line statement of the fifth line says, "Knowing how to approach the people, this is suitable for the great ruler, and it is auspicious." The image commentary says, "This is suitable for the great ruler, because it is to act in the middle." Following the mandate of heaven and acting in the middle way, employing capable ministers and not personally handling everything, this is exactly the way a ruler should govern the people. The line statement of the sixth line says, "Approaching the people with sincerity, it is auspicious and there is no blame." The image commentary says, "The auspiciousness of sincere approach is because the mind is within." The sixth line is within the earth element, so its nature is gentle and it does not contradict others. Being at the top of the hexagram, it has no further position to move to. Although it does not have a correct corresponding line below, its mind remains focused on governing the people, so it is said to be "sincerely approaching" and "the mind is within."

觀。盥而不薦，有孚顒若。盥求神而薦褻也。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。象曰：風行地上，觀，先王以省方觀民設教。

The hexagram "Guan" (Observation) states: "Washing hands but not offering sacrifices, with sincere faith and solemn reverence." At the beginning of worship, washing hands symbolizes purity and sincerity, expressing reverence to summon the divine. However, when the ritual of offering sacrifices begins, the ceremony becomes elaborate, possibly appearing disrespectful. The commentary on the judgment says: "Great observation is above, following the gentle and yielding, upright and observing the world. 'Observing washing hands but not offering sacrifices, with sincere faith and solemn reverence,' this is observing below and transforming through influence. Observing the divine ways of heaven, which remain constant through the four seasons, the sage establishes teachings based on divine principles, and thus the world is brought into submission." The image commentary says: "Wind moving over the earth, observation. The former kings thus traveled to observe the land and the people, and established their teachings." The former kings toured the land, observed the people, and then established their teachings, just like the wind moving over the earth, reaching everywhere.

內順外巽，示民以順而外從巽，此祭所以為教之本，故盥而不薦。“中正以觀天下”，又曰“大觀在上”，皆謂五也，凡言“觀我生”，亦皆謂五也。天不言，藏其用而四時行。神道，如“盥而不薦”之類，盥簡潔而神，薦褻近而煩也。

The Guan hexagram has the inner trigram as Kun and the outer trigram as Xun. Inside it is gentle and yielding, and outside it is humble and submissive. This represents showing the people the virtue of yielding, while oneself also practices humility and modesty. This is why worship is considered the fundamental of moral education. Therefore, the image taken is "washing hands but not offering sacrifices." The Commentary on the Judgment says "uprightness and correctness to observe the world" and also "great observation is at the top," both referring to the line nine in the fifth position. Any line statement that mentions "observing my life" is also referring to the line nine in the fifth position. Heaven never speaks, but hides its function, while the four seasons naturally proceed. What is called the "divine way" is like "washing hands but not offering sacrifices": washing hands is simple and focused, thus communicating with the divine; offering sacrifices is clumsy and superficial, thus losing that sincerity.

有兩則須有感，然天之感有何思慮？莫非自然。聖人則能用感，何謂用感？凡教化設施，皆是用感也，作於此化於彼者，皆感之道，聖人以神道設教是也。天不言而四時行，聖人［神道］設教而天下服，誠於此，動於彼，神之道歟!

Whenever there are the two principles of yin and yang, there must be mutualsympathetic response; however, how does heaven's感应 involve any thought or arrangement? It is simply natural and spontaneous. The sage, however, can make use of this "sympathetic response." What does it mean to use感应? All the various measures of education and cultivation are based on感应—here something is established, and there it is transformed, which belongs to the way of mutual communication. The sage establishes teaching through the way of the divine, just as heaven does not speak but the four seasons proceed naturally. The sage employs the way of the divine to teach, and the world naturally follows. When sincerity is established here, movement occurs there, which is probably the meaning of "divine" (shen). When qi has two aspects, it cannot help but respond; when it responds and thus becomes connected, it does not require arrangement and flows naturally.

初六，童觀，小人無咎，君子吝。象曰：“初六童觀”，小人道也。所觀者末，小人之道，施於君子則吝。六二，窺觀，利女貞。象曰：“窺觀女貞”，亦可醜也。得婦人之道，雖正可羞。六三，觀我生進退。象曰：“觀我生進退”，未失道也。觀上所施而進退，雖以陰居陽，於道未失，以其在下卦之體而應於上，故曰“進退”。

The line statement of the first line says, "Observing from a child's perspective, the petty person has no blame, but the gentleman is ashamed." The Image Commentary says, "The first line 'Observing from a child's perspective' is the way of the petty person." What is seen is only the superficial details, which is the insight of the petty person; the same thing, when applied to the gentleman, becomes something to be ashamed of. The line statement of the second line says, "Peeping through a crack, it is advantageous for a woman to be steadfast." The Image Commentary says, "Peeping through a crack, the woman's steadfastness," is also something to be ashamed of. Peeping through a crack is only suitable for a woman to remain quiet and self-controlled; even if this is considered to be upholding the right path, for the gentleman it is still something to be ashamed of. The line statement of the third line says, "Observing my life, I advance or retreat." The Image Commentary says, "Observing my life, I advance or retreat," has not lost the way. The third line observes the teachings of the superior person and decides upon its own advancement or retreat. Although it is a yin line in a yang position, its position is not appropriate, yet it has not lost the way, because it is in the body of the lower trigram and corresponds to the upper ninth line. Therefore, it says "advance or retreat."

六四，觀國之光，利用賓于王。象曰：“觀國之光”，尚賓也。體柔巽而以陰居下賓之，必無過也，故利。下一作陰。九五，觀我生，君子無咎。象曰：“觀我生”，觀民也。觀我所自出者。上九，觀其生，君子無咎。象曰：“觀其生”，志未平也。以剛陽極上之德，居不臣不任之位，以觀國家之政，志有所未平也，有君子循理之心則可免咎。俯視九五之為，故曰“觀其生”。

The Line Statement of the Fourth Line says, "Observing the brilliance of the state, it is advantageous to serve as a guest to the king." The Image Commentary says, "Observing the brilliance of the state" means being a guest. The Fourth Line is inherently gentle and yielding, and with its soft and yielding nature, it is in a position below the Fifth Line, taking on the role of a guest. Therefore, it certainly will not commit any mistakes, so it is called "advantageous." (The character "下" in one edition is "阴".) The Line Statement of the Fifth Line says, "Observing my life, the gentleman has no blame." The Image Commentary says, "Observing my life" means observing the people. What is meant by "observing my life" is looking back upon everything that arises from oneself—customs and folkways are the natural outcome of the virtue of the sovereign. Therefore, observing the people is equivalent to observing oneself. The Line Statement of the Top Line says, "Observing the life of others, the gentleman has no blame." The Image Commentary says, "Observing the life of others" means the mind is not yet at peace. The Top Line is a strong and firm line at the top of the hexagram, in a position that is neither a minister nor responsible for duties. It watches from the side the affairs of the state, and naturally has an unsettled mind. As long as one maintains the mind of a gentleman who follows reason and keeps to one's proper role, one can avoid mistakes. It is looking down upon the actions of the Fifth Line, so it is called "observing the life of others."

噬嗑。亨，利用獄。彖曰：頤中有物曰噬嗑。噬嗑而亨，子路禮樂文章未足盡為政之道，以其重然諾，言為眾信，故片言可以折獄。如易“利用獄”，“利用刑人”，皆非卦爻盛德，適能是而已焉。剛柔分，動而明，雷電合而章，九五分而下，初六分而上，故曰“剛柔分”。“合而章”，合而成文也。柔得中而上行，雖不當位，利用獄也。象曰：雷電，噬嗑，先王以明罰法。六自初而進之於五，故曰“上行”。

The Hexagram Statement of Shike says: "It is smooth, and suitable for the use of punishment." The Commentary on the Judgment says: "There is something in the mouth, which is called Shike. Shike leads to smoothness." Zilu was not yet fully capable of governing the state through rites and music, only because he valued his word and made his words credible to all, so the Analects calls him "a single sentence can decide a case." Like the Zhou Changes saying "suitable for punishment" and "suitable for punishing people," these are not the most excellent virtues in a single hexagram or line, but merely the exact point they can reach. The Commentary on the Judgment continues: "The yin and yang are divided, movement is clear, and thunder and lightning combine to form a pattern." The nine in the fifth position is a yang line that is divided and placed below, while the six at the beginning is a yin line that is divided and placed above, so it is said "the yin and yang are divided." The phrase "combine to form a pattern" refers to the combination of yin and yang to form a pattern. It also says "the yin line reaches the center and ascends, even though it is not in the proper position, it is suitable for punishment." The Image Commentary says: "Thunder and lightning, Shike, the former kings used this to clarify punishments and laws." The sixth line in the fifth position is a yin line that has ascended from the initial position to the fifth position, so it is called "ascending."

初九，屨校滅趾，無咎。象曰：“屨校滅趾”，不行也。戒之在初，小懲可止，故無咎。六二，噬膚滅鼻，無咎。象曰：“噬膚滅鼻”，乘剛也。六三居有過之地而己噬之，乘剛而動，為力不勞，動未過中，故無咎。六三，噬臘肉遇毒，小吝無咎。象曰：“遇毒”，位不當也。所間在四，四為剛陽，故曰“臘肉”；非禮傷義，故曰“遇毒”。能以為毒而舍之，雖近不相得，小有吝而無咎也。

The first line statement says, "The shoe restraint cuts off the foot, no blame," and the Image Commentary says, "The shoe restraint cuts off the foot, he cannot move forward." When evil actions first arise, they can be punished early, and a slight punishment is enough to stop him from proceeding further, so there is no blame. The second line statement says, "Biting the skin and cutting off the nose, no blame," and the Image Commentary says, "Biting the skin and cutting off the nose, it is riding on a strong line." The third line is in a place of excess, and the second line moves forward to correct it. The second line oversteps the first line's strength and acts, but does not exert much effort, and the action has not exceeded the proper measure, so there is no blame. The third line statement says, "Biting dried meat and encountering poison, slight difficulty but no blame," and the Image Commentary says, "Encountering poison, the position is inappropriate." What is blocking the third line is the fourth line, which is a strong and firm line, hard to bite, so it is like dried meat. Going against propriety and injuring righteousness is called "encountering poison." The third line can detect the poison and refrains from eating it. Although it is close to the fourth line, they are not in harmony, so there is only slight embarrassment but no actual blame.

九四，噬乾胏，得金矢，利艱貞，吉。象曰：“利艱貞吉”，未光也。五為陰柔，故喻乾胏；能守正得剛直之義，故艱貞吉，其德光大則其正非艱也。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。九四、上九，難於屈服，故曰“乾肉”。得居中持堅之義，正而危則得無咎也。

The line statement for nine in the fourth says, "Bite the tender part of the dry bone, obtain a bronze arrow, it is advantageous to be firm and persevering, and it is auspicious." The image commentary says, "It is advantageous to be firm and persevering and auspicious," because it has not yet reached full brightness. The yao above nine in the fourth is six in the fifth, a yao of yin and softness, which cannot suddenly bite, so it is compared to the "tender part of the dry bone." Nine in the fourth can maintain uprightness and obtain the meaning of firmness and straightness, so it is auspicious to be firm and persevering in difficulty. If its virtue has already become bright and great, then maintaining uprightness itself would no longer be difficult. The line statement for six in the fifth says, "Bite the dry meat, obtain golden metal, be firm and persevering, and there will be no blame." The image commentary says, "Be firm and persevering and there will be no blame," because it is appropriate. The line statement for nine at the top says, "A heavy collar and the ears cut off, misfortune." The image commentary says, "A heavy collar and the ears cut off," because the heavy burden covers the ears, showing that although there are ears, they are not able to hear clearly. Nine in the fourth and nine at the top, both being yang yao, are strong and difficult to bend, so six in the fifth bites something compared to "dry meat." Six in the fifth can obtain the meaning of being in the center and maintaining firmness, even though it is in a dangerous position, it can still have no blame.

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。無敢折獄者，明不兼於下，民未孚也，故止可明政以示民耳。

The Hexagram of Zhen says: "It is smooth, and it is advantageous to go somewhere with small gain." The Commentary on the Judgment says: "Zhen is smooth, because the soft comes and adorns the firm, hence it is smooth. The firm is above and adorns the soft, hence it is advantageous to go somewhere with small gain, which is the celestial pattern; civilizing with restraint is the human pattern. Observing the celestial pattern to understand the changes of time, observing the human pattern to transform the world." The Image Commentary says: "Fire beneath the mountain, Zhen; the gentleman thus clarifies various government affairs, and dares not decide lawsuits." The reason for saying "dares not decide lawsuits" is that the clarity of the Zhen hexagram is only visible in the external adornment, and the light does not reach the hidden matters below. The people's trust in the superiors has not yet been fulfilled; therefore, one can only clarify various government affairs and display them to the people, but dare not use this limited clarity to decide lawsuits.

初九，賁其趾，舍車而徒。象曰：“舍車而徒”，義弗乘也。文明之德，以貴居賤，修飾於下，故曰“賁其趾”；義非苟進，故曰“舍車而徒”。六一，賁其須。象曰：“賁其須”，與上興也。賁其須，起意在上也。九三，賁如濡如，永貞吉。象曰：永貞之吉，終莫之陵也。上下皆柔，無物陵犯，然不可邪妄自肆，故永貞然後終保無悔。

The line statement of the first line says, "He adorns his toes, abandoning the carriage and walking on foot." The image commentary says, "Abandoning the carriage and walking on foot, he does not act beyond his proper role." The first line possesses the virtue of civilization but is in a low position, only adorning the lower part of his body, hence it is said, "He adorns his toes"—the decoration is limited to the toes. In terms of principle, he does not act improperly, so he prefers to walk on foot rather than ride a carriage that is not his due. The line statement of the second line says, "He adorns his beard" (the original text says "six one," which should be "six two"). The image commentary says, "Adorning the beard, he rises with the superior." Adorning the beard refers to the second line, which lacks independent will and is entirely influenced by the third line above. The line statement of the third line says, "He adorns himself with grace and humility, maintaining uprightness and thus attains good fortune." The image commentary says, "The good fortune of maintaining uprightness comes from the fact that nothing can dominate it in the end." The third line is flanked by two yin lines, so nothing can dominate it. Because of this, it must not act improperly and must maintain uprightness for a long time, thus being able to preserve itself without regret.

六四，賁如皤如，白馬翰如，匪寇婚媾。象曰：六四當位，疑也。“匪寇婚媾”，終無尤也。以陰居陰，性為艮止，故志堅行潔，終無尤累。六五，賁于丘園，束帛戔戔，吝終吉。象曰：六五之吉，有喜也。陰陽相固，物所阜生，柔中之德比於上九。上九敦素，因可恃而致富，雖為悔吝，然獲其吉也。其道上行，故曰“丘園”。悔一作隘。上九，白賁，無咎。象曰：“白賁無咎”，上得志也。上而居高，潔無所累，為物所貴，故曰“上得志也”。上一作止。

The line statement for the fourth line says, "Benevolent and pure, like a white horse flying high, not a bandit but a marriage partner." The image commentary says, "The fourth line is in the correct position, hence there is doubt; 'not a bandit but a marriage partner,' ultimately there will be no blame." The fourth line, being a yin and soft line in a yin position, is essentially the mountain trigram and has the nature of stillness. Therefore, its mind is firm and its conduct is pure. It originally corresponds with the first line, not as an enemy, so in the end there will be no blame or trouble. The line statement for the fifth line says, "Benevolence in the hills and gardens, with a small bundle of silk, though there is regret, ultimately it is auspicious." The image commentary says, "The auspiciousness of the fifth line is due to joy." Yin and yang mutually attract and consolidate, thus generating abundance in all things. The fifth line, with its gentle and moderate virtue, approaches the top line. The top line is sincere and simple, so the fifth line can rely on it and thus becomes wealthy. Although the bundle of silk is small and may bring regret, in the end it will still result in good fortune. The way of the fifth line is to move upward, hence it takes the image of the hills and gardens. (The character '悔' is sometimes written as '隘'.) The line statement for the top line says, "White purity, without blame." The image commentary says, "White purity without blame, the top line achieves its will." The top line is in the highest position, is white and free from entanglements, and is valued by all things, hence it is said, "the top line achieves its will." (The character '上' is sometimes written as '止'.)

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。處剝之時，順上以觀天理之消息盈虛。

The Hexagram of "Splitting" states: "It is not advantageous to go forward." The Commentary on the Judgment says: "Splitting means splitting; it is the transformation of soft into hard. 'It is not advantageous to go forward' because the petty person grows stronger. Following the trend and stopping it is observing the image. The gentleman values the waxing and waning, the fullness and emptiness, as it is the way of heaven." The Image Commentary says: "Mountains attached to the earth, splitting; the superior person should enrich the lower and secure his dwelling." In times of splitting, one can only follow the single yang above and understand the natural waxing and waning of heaven. Qi gathers and then disperses, rests and then dissipates. What the gentleman values is recognizing this constant movement of heaven, and not competing with the times.

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。三雖陰類，然志應在上，二不能進剝陽爻，徒用口舌間說，力未能勝，故象曰“未有與也”。然志在滅陽，故亦云“蔑貞凶”。六三，剝之，無咎。象曰：“剝之無咎”，失上下也。獨應於陽，故反為眾陰所剝，然無所咎。六四，剝床以膚，凶。象曰：“剝床以膚”，切近災也。迫近君位，猶自下剝床，至床之膚，將及於人也。不言“蔑貞”，剝道成矣。一云：五於陰陽之際，義必上比，故以喻膚。

The Line Statement for the first line says, "Peeling the bed from the foot, disregarding the correct course brings misfortune." The Image Commentary says, "Peeling the bed from the foot" means to eliminate the lower part. The Line Statement for the second line says, "Peeling the bed from the thigh, disregarding the correct course brings misfortune." The Image Commentary says, "Peeling the bed from the thigh" means there is no support. Although the third line is also of the yin type, its aspiration is aligned with the top line. The second line, unable to move it to peel away the yang line, can only resort to verbal persuasion, but its strength is ultimately insufficient, so the Image Commentary says it "has no support" — meaning there is no help from like-minded individuals. However, it still intends to eliminate the yang, so it is also judged as "disregarding the correct course brings misfortune." The Line Statement for the third line says, "Peeling it, no blame." The Image Commentary says, "Peeling it, no blame" means losing the upper and lower parts. The third line is only in correspondence with the top line, thus being peeled by the many yin lines above and below, but it itself has no fault. The Line Statement for the fourth line says, "Peeling the bed from the skin, misfortune." The Image Commentary says, "Peeling the bed from the skin" means the disaster is very close. The fourth line is already close to the position of the ruler, and the peeling trend moves from below to above, peeling down to the bed surface, which would harm the person on the bed. This line no longer mentions "disregarding the correct course" because the peeling situation has already fully developed. Another interpretation: the fifth line is at the boundary between yin and yang, and by principle it must be close to the upper, so it is used "skin" to symbolize it.

六五，貫魚以宮人寵，無不利。象曰：“以宮人寵”，終無尤也。六五為上九之膚，能下寵眾陰，則陽獲安而無不利矣。異於六三者，以其居尊制裁，為卦之主，故不云“剝之”也。終無尤怨者，以小人之心不過圖寵利而已，不以宮人見畜為恥也。陰陽之際，近必相比，六五能上附於陽，反制群陰不使進逼，方得處剝之善，下無剝之之憂，上得陽功之庇，故曰“無不利”。

The line statement of the fifth line says, "They follow like fish in the palace, receiving favor, and there is no disadvantage." The Image Commentary says, "Receiving favor in the palace, there is no blame at the end." The fifth line is the layer of "skin" closely attached to the top line, which can govern the lower yin lines, allowing them to follow one after another, each receiving favor. The single yang above thus gains stability and naturally has no disadvantage. Its difference from the third line lies in the fact that the fifth line holds the position of honor and can control the group of yin lines, being the main line of the hexagram. Therefore, the line statement does not say "to strip away." The phrase "there is no blame at the end" is because the petty people's thoughts are only to seek favor and benefits; being treated like palace attendants is not considered a disgrace. At the moment when yin and yang connect, those close to each other will naturally be close. The fifth line can attach itself to yang, and in turn control the group of yin lines, preventing them from approaching, thus being considered as properly handling the time of decline. There is no worry of being stripped away below, and above it receives the protection of yang virtue, so it says "there is no disadvantage."

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。處剝之世，有美實而不見採，然其德備，猶為民所載。小人處下則剝床，處上則反傷於下，是終不可用之也。

The line statement of Upper Nine says, "A large fruit remains unharvested, the gentleman receives a cart, the petty person loses his dwelling." The Image Commentary says, "The gentleman receives a cart," because it is carried by the people; "The petty person loses his dwelling," because he is ultimately not useful. In a time of decline, Upper Nine is like the large fruit on the tree branch that remains unharvested—there is a good fruit but it is not taken. However, it has complete virtue and is still cherished and supported by the people. As for the petty person, when in a low position he destroys others' dwellings, but once he rises to a high position, he harms those below him and even loses his own dwelling. This is why he is ultimately not useful. Although one yang is being stripped away, the vital energy continues, and when stripping reaches its extreme, it turns into renewal. This shows that the vital energy of heaven and earth is continuous and cannot be interrupted.

復。亨，出入無疾，朋來無咎。反復其道，七日來復，利有攸往。靜之動也無休息之期，故地雷為卦，言反又言復，終則有始，循環無窮，入，指其化而裁之耳。深其反也，幾其復也，故曰“反復其道”，又曰“出入無疾”。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 Hexagram of "Returning" states: "It is smooth, entering and exiting without obstruction, friends come without blame. It returns and renews its course, after seven days it returns, and it is advantageous to go somewhere." Motion in stillness has no end, so the hexagram with Zhen below and Kun above, which speaks of both "return" and "renewal," signifies the cycle from end to beginning, without end. The term "entering" refers to the cutting off and selection of the movement of qi. Deep concealment is its "return," and the first stirrings are its "renewal," hence the hexagram says "returning and renewing its course" and "entering and exiting without obstruction." The Commentary on the Judgment says: "Returning is smooth, because the strong yang returns and moves in accordance with the harmonious order, hence 'entering and exiting without obstruction, friends come without blame.' 'Returning and renewing its course, after seven days it returns,' this is the movement of heaven; 'it is advantageous to go somewhere,' because the strong yang is growing. Does returning reveal the heart of heaven and earth?" The reason returning is smooth is that the single yang, having been stripped away, returns and moves, following the harmonious virtue of Kun. Thus, entering and exiting without obstruction, and the gathering of friends brings no blame. The movement of returning and renewing follows a constant course, and within seven days it must return, which is the movement of heaven. Since the yang is growing, it is advantageous to go somewhere. At the very beginning of this single yang's movement, the heart of heaven and earth in generating life becomes clearly visible.

復言“天地之心”，咸、恆、大壯言“天地之情”。心，內也，其原在內時，則有形見，情則見於事也，故可得而名狀。自姤而剝，至於上九，其數六也。剝之與復，不可容線，須臾不復，則乾坤之道息也，故適盡即生，更無先後之次也。此義最大。

The hexagram Fu says "the heart of heaven and earth," while the hexagrams Xian, Heng, and Da Zhuang say "the feelings of heaven and earth." The term "heart" refers to the inner essence; since its origin lies within, when it is activated, its manifestations become visible. "Feelings," on the other hand, are expressed in concrete things, so they can be named and described. Starting from the hexagram Gou, where the first yin line begins, counting up to the line Nine at the Top of the hexagram Bo, the number is exactly six. Between Bo and Fu there is no space even for a thread: if there is a moment when Fu does not return, the way of heaven and earth would cease. Therefore, when yang energy is just completely exhausted, vital energy immediately begins to arise, and there is no distinction of order between them. This principle is of utmost importance—the vital energy of heaven and earth never ceases, gathering and dispersing yet remaining in its original form, which is the most critical aspect of the Way of the Changes.

臨卦“至于八月有凶”，此言“七日來復”，何也？剛長之時，豫戒以陰長之事，故言“至于八月有凶”；若復則不可須臾斷，故言“七日”。七日者，畫夜相繼，元無斷續之時也。大抵言“天地之心”者，天地之大德曰生，則以生物為本者，乃天地之心也。地雷見天地之心者，天地之心惟是生物，天地之大德曰生也。雷復於地中，卻是生物。

The hexagram Ling says, "By August there will be calamity," but the hexagram Fu says, "After seven days it will return." Why is there a difference between months and days? Because the hexagram Ling is at the time when yang is rising strongly, and the sage warns beforehand about the gradual increase of yin, so he uses the more distant "August." But for Fu, there is no moment to stop, so he uses the closer "seven days." The term "seven days" refers to the continuous succession of day and night, which originally has no interruption. In general, when talking about the "heart of heaven and earth," the Great Treatise says, "The great virtue of heaven and earth is to produce life." Therefore, the fundamental aspect of heaven and earth is to nurture all things, which is the heart of heaven and earth. The hexagram Zhen below and Kun above can reveal the heart of heaven and earth, precisely because the heart of heaven and earth is only about producing life. The great virtue of heaven and earth is simply the character "life." The sound of thunder returning to the earth is precisely the mechanism of producing life.

彖曰：“終則有始，天行也。”天行何嘗有息？正以靜，有何期程？此動是靜中之動，靜中之動，動而不窮，又有甚首尾起滅？自有天地以來以迄於今，蓋為靜而動。天則無心無為，無所主宰，恆然如此，有何休歇？人之德性亦與此合，乃是己有，苟心中造作安排而靜，則安能久!然必從此去，蓋靜者進德之基也。

The Commentary on the Judgment says: "After an end comes a beginning, this is the way of Heaven." Has Heaven ever ceased its movement? Exactly because its essence is still, how could there be any fixed beginning or end? The movement referred to here is movement within stillness; movement within stillness is endless, so how could there be any start or finish? Since the beginning of Heaven and Earth up to today, it has always been "still yet moving." Heaven is naturally without intention or action, and there is no governing force arranging things; it simply remains constant, how could it ever rest? Human virtue also aligns with this principle, and only then can it truly belong to oneself. If one fabricates within the mind a concept of "stillness," how could it endure? Yet for the pursuit of learning and virtue, one must start from here, for stillness is the foundation of cultivating virtue.

象曰：雷在地中，復，先王以至日閉關，商旅不行，后不省方。凡言“後”者，大率謂繼體守成之主也。復言“先王以至日閉關，商旅不行，后不省方”，以此校之，則後為繼承之主明矣。“先王以至日閉關”者，先王所重於至日，以其順陰陽往來，“閉關”者，取其靜也，閉關則商旅不行。先王無放過事，順時以示法，亦以示民。“后不省方”，如言富庶優暇，不甚省事，又明是繼文之主。

The Image Commentary says: "Thunder beneath the earth, returning. Thus the former kings closed their borders on the winter solstice, commercial travelers did not go forth, and the ruler did not tour the regions." In the Zhou Changes, whenever the term "ruler" is used, it generally refers to a ruler who inherits the throne and maintains the established order. The Fu hexagram mentions both "the former kings closed their borders on the winter solstice, commercial travelers did not go forth" and "the ruler did not tour the regions." When these two statements are compared, it is clear that "ruler" refers to an inheriting ruler. The phrase "the former kings closed their borders on the winter solstice" indicates that the former kings valued the winter solstice, as it marks the turning point of yin and yang. "Closing the borders" emphasizes stillness; once the borders are closed, commercial travelers naturally do not move. The former kings did not take any action lightly, but followed the heavenly timing to demonstrate the principles to the people. As for "the ruler did not tour the regions," it is like saying the country is prosperous and the affairs of state are well managed, so there is no need for the ruler to personally inspect every region. This clearly refers to a ruler who continues the cultural and political achievements of the past.

初九，不遠復，無只悔，元吉。象曰：不遠之復，以修身也。祗猶承也，受也。一云：祗悔作神祗之祗。祗之為義，示也，效也，見也，言悔可使亡，不可使成而形也。六二，休復，吉。象曰：休復之吉，以下仁也。下比於陽，故樂行其善。六三，頻復，厲無咎。象曰：頻復之厲，義無咎也。所處非位，非頻蹙自危，不能無吝。吝一作咎。

The line statement of the first line says, "Not far from restoration, no great regret, original good fortune." The Image Commentary says, "Restoration not far away, is for self-cultivation." The character "祗" is similar to "承" meaning to bear or "受" meaning to receive. Another interpretation says that "祗悔" should be read as "祗" meaning deity; the meaning of "祗" is to display, to present, to manifest. It means that regret can be eliminated at the beginning, and should not be allowed to take shape and become evident. The line statement of the second line says, "Restoration by rest, good fortune." The Image Commentary says, "Good fortune of restoration by rest, is due to the virtue of the superior person." The second line is below the first line and is in harmony with it, so it delights in practicing its goodness. The line statement of the third line says, "Frequent restoration, hardship without blame." The Image Commentary says, "Hardship of frequent restoration, is in accordance with righteousness and without blame." The third line is not in the correct position; if it is not repeatedly anxious and self-harming, and repeatedly turning back to goodness, it will inevitably lead to shame and regret. (The character "吝" is sometimes written as "咎.")

六四，中行獨復。象曰：“中行獨復”，以從道也。柔危之世，以中道合正應，故不與群爻同。六五，敦復，無悔。象曰：“敦復無悔”，中以自考也。性順位中，無它應援，以敦實自求而已。剛長柔危之世，能以中道自考，故可無悔，不然，取悔必矣。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。君道過亢反常，無施而可，故天災人害，師敗君凶，久衰而不可振也。

The line statement for the fourth line says, "Middle path and alone return," and the image commentary says, "Middle path and alone return, following the Way." In a time of danger and uncertainty, the fourth line is in the middle of the group of yin lines and responds to the first line, which is a correct response, so it does not follow the other lines. The line statement for the fifth line says, "Sincere return, no regret," and the image commentary says, "Sincere return with no regret, being in the middle and self-examining." The fifth line is gentle and compliant and is in the middle, with no support from others, so it can only return sincerely and examine itself. In a time when yang is gradually increasing and yin is in danger, being in the middle and self-examining can avoid regret; otherwise, regret is inevitable. The line statement for the sixth line says, "Confused return, calamity and disaster. Using military force, there will be great defeat, because the ruler is in danger, and for ten years it cannot be revived," and the image commentary says, "Confused return is dangerous, because it violates the ruler's way." When the way of a ruler becomes excessive and goes against the norm, nothing can be done, so heaven sends disasters and human chaos follow, military campaigns result in great defeat, the ruler is in danger, and the decline lasts long without revival.

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!天命不祐，行矣哉!無妄四德，無妄而後具四德也。其曰“匪正有眚”，對無妄雷行天動也，天動不妄，故曰“無妄”。天動不妄則物亦無妄，乾道變化各正性命也。

The Hexagram Statement of 《Wu Wang》 says: "Original, prosperous, beneficial, and proper. If not proper, there will be calamity, and it is not advantageous to go anywhere." The Commentary on the Judgment says: "Wu Wang means that the strong line comes from outside and becomes the main line within. It is active and strong, with the strong line in the center and responding, thus achieving great prosperity through properness. This is the will of heaven. 'If not proper, there will be calamity, and it is not advantageous to go anywhere.' If one goes without properness, where should one go? The will of heaven does not support such action. How can one proceed?" The Hexagram 《Wu Wang》 possesses the four virtues of originality, prosperity, benefit, and properness. It is only through not acting recklessly that these four virtues can be fully realized. As for the phrase "If not proper, there will be calamity," it is in contrast to the concept of Wu Wang. Thunder moves across the land, and the heavens move without recklessness. Hence, the Hexagram is named 《Wu Wang》. Since the movement of heaven is without recklessness, all things also follow suit without recklessness. This is what the Commentary on the Judgment of the Hexagram 乾 says: "The way of heaven brings about changes, and each thing establishes its own destiny." The flow of vital energy is without error, and each thing properly establishes its own destiny. This is the true meaning of the term "Wu Wang."

象曰：天下雷行，物與無妄，先王以茂對時，育萬物。物因雷動，雷動不妄則物亦不妄，故曰“物與無妄”。育不以時，害莫甚焉。初九，無妄往吉。象曰：無妄之往，得志也。易所謂“得志”者，聖賢獲其願欲者也。得臣無家，堯之志也；貞吉升階，舜之志也。

The Image Commentary says: "Thunder moves across the heavens, all things follow the natural order without being reckless. Thus, the former kings cultivated harmony with the seasons and nurtured all things." All things sprout and grow because of the movement of thunder. Since the movement of thunder is not reckless, all things also follow the natural order. Therefore, it is said "all things follow the natural order without being reckless." Nurturing all things without following the proper seasons would be the greatest harm. The Line Statement of the initial nine says "going without recklessness brings good fortune." The Image Commentary says "going without recklessness means achieving one's aspirations." The concept of "achieving one's aspirations" in The Zhou Changes refers to the realization of the aspirations of sages and virtuous people. The Line Statement of the upper nine in the Decreasing Hexagram says "having a loyal minister, there is no family," which reflects the aspiration of Emperor Yao. The Line Statement of the sixth five in the Ascending Hexagram says "maintaining sincerity brings good fortune and ascending the steps," which reflects the aspiration of Emperor Shun.

六二，不耕穫，不災畲，則利有攸往。象曰：“不耕穫”，未富也。柔之為道不利遠者，能遠利不為物首則可，乘剛處實則凶。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。妄災之大，莫大於妄誅於人，以陰居陽，體躁而動，遷怒肆暴，災之甚者。繫牛為說，緣耕穫生詞。

The Line Statement of six two says, "Not plowing and not reaping, not cultivating and not tilling, then it is advantageous to go somewhere." The Image Commentary says, "Not plowing and not reaping," indicates lack of wealth. The way of Yin and flexibility is not conducive to planning for the long term. If one can stay away from private gain and not rush ahead of all things, that is acceptable. But if it oversteps Yang and relies on actual strength, it will invite misfortune. The Line Statement of six three says, "Misfortune comes without cause, perhaps a cow is tied up, a traveler gets it, but the people of the town suffer." The Image Commentary says, "A traveler gets the cow, but the people of the town suffer." Misfortune brought about by recklessness is nothing greater than unjustly punishing others. Six three, being Yin and occupying a Yang position, is impetuous and reckless in action, venting anger on others and acting tyrannically, which is the most severe form of misfortune. The Line Statement refers to tying up a cow, which is a continuation of the previous line's mention of "plowing and reaping."

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。體健居尊，得行其志，故以無妄為疾。“無妄之疾”，疾無妄之謂也，欲妄動而不敢妄，是則以無妄為疾者也，如孟子言“有法家拂士”，是疾無妄者也。以無妄為病而醫之，則妄之意遂矣，故曰“勿藥有喜”，又曰“不可試也”，言不可用藥治之。上九，無妄行，有眚，無攸利。象曰：無妄之行，窮之災也。進而過中，是無妄而行也。

The fourth line statement says, "It is proper to be steadfast, thus there will be no misfortune." The Image Commentary says, "It is proper to be steadfast, thus there will be no misfortune," meaning this is a natural state. The fifth line statement says, "A sudden illness, no medicine is needed, there is good fortune." The Image Commentary says, "There is no need to try medicine." The fifth line is strong and occupies a high position, capable of carrying out its own aspirations, so it mistakenly regards "no false movement" as a disease. "No false movement as illness" means treating "no false movement" as a problem: wanting to act wrongly but being restrained by the principle of not acting wrongly, thus regarding "no false movement" as an illness. Just as the "Mencius" says there are "legalists and upright ministers" within the country, this is exactly the situation of regarding "no false movement" as an illness. If one truly treats "no false movement" as an illness and uses medicine to cure it, then the thought of false movement will prevail, hence saying "no medicine is needed, there is good fortune," and also saying "it is not advisable to try," meaning one should not use medicine to treat it. The top line statement says, "No false movement, there is an accident, there is no benefit." The Image Commentary says, "No false movement, it is the calamity of excess." Advancing beyond the middle path leads to self-reliance in "no false movement" and thus to false action.

大畜。利貞，不家食，吉，利涉大川。彖曰：大畜，剛健篤實輝光，日新其德。剛上而尚賢，能止健，大正也。“不家食吉”，養賢也。“利涉大川”，應乎天也。象曰：天在山中，大畜，君子以多識前言往行以畜其德。剛健篤實，日新其德，乃天德也。

The Hexagram Statement of 《Da Xu》 says: "It is advantageous to maintain the correct course, not to be nourished at home, auspicious, advantageous to cross great rivers." The Commentary on the Judgment says: "Da Xu, vigorous and strong, sincere and solid, radiant, renewing its virtue daily. The strong rising above and valuing the virtuous, able to restrain the vigorous, this is great uprightness. 'Not being nourished at home is auspicious,' meaning nourishing the virtuous. 'Advantageous to cross great rivers' means responding to heaven." The Image Commentary says: "Heaven within the mountain, Da Xu. The君子 should widely know the words and deeds of the past to cultivate his virtue." Being vigorous, strong, sincere, and renewing his virtue daily, this is the Heavenly Virtue. Heaven's movement is vigorous and unceasing, and when a person follows this, he is cultivating himself with Heavenly Virtue.

陽卦在上，而上九又在其上，故曰“剛上而尚賢”。強學者往往心多好勝，必無心處(一)［之］乃善也。定然後始有光明，惟能定已是光明矣，若常移易不定，何(求)［來］光明!易大抵以艮為止，止乃光明。時止時行，“動靜不失其時，其道光明”，“謙天道下濟而光明”，“天在山中，大畜，君子以剛健篤實輝光，日新其德”，定則自光明，故大學定而至於能慮。人心多則無由光明。(蒙雜而著著古著字雜著於物所以為濛濛昏蒙)

The hexagram Da Xu (Great Accumulation) has the trigram Qian (Heaven) above and Gen (Mountain) below. Since it is a yin hexagram with yang lines at the top, and the upper line, "Nine at the Top," is at the very top of the Gen trigram, the Commentary on the Judgment says, "Yang above and valuing the virtuous." Those who study with effort often have too much desire to excel in their hearts. They must respond without attachment, treating "one" as "it." Only then can they be considered truly good. The heart must first be still, and only then can there be brightness. If one is always shifting and cannot be still, where can brightness come from? The Zhou Changes mostly use Gen as a symbol of stopping. Only by stopping can there be brightness. When it is time to stop, stop; when it is time to move, move. The Commentary on the Judgment of Gen says, "Motion and stillness do not miss their time, and the way is bright." The Commentary on the Judgment of Qian says, "Heaven's way descends and is bright." The hexagram Da Xu says, "Heaven in the mountain, Great Accumulation; the superior man uses firmness, diligence, and sincerity to shine, renewing his virtue daily." Therefore, when the heart is still, brightness naturally arises. Hence, the Great Learning teaches that only after stillness can one be tranquil, secure, and thoughtful, eventually reaching the stage of being able to deliberate. When the human mind is full of tangled thoughts, brightness cannot arise. (Below is a note on the hexagram Meng: The Miscellaneous Commentary says, "Meng is a mixture and attached," where "attached" is an ancient form of "zhù," meaning attached to external things. Hence, it is called Meng; Meng means confusion and darkness.)

初九，有厲，利己。象曰：“有厲利己”，不犯災也。趨其應則有二三之阻，故不若己也。九二，輿說輹。象曰：“輿說輹”，中無尤也。不阻於三則見童於四，不躁進者，位中也。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。不防輿衛而進歷二陰，則或有童牿說(輻)［輹］之害，不利其往也。本乎天者親上，故上合志也。

The line statement of initial nine says, "There is danger, but it is advantageous to stop." The image commentary says, "There is danger but it is advantageous to stop," meaning it does not cause calamity. If initial nine rushes up to the proper corresponding six at the fourth line, it will be blocked by nine two and nine three in between, so it is better to stop and remain still. The line statement of nine two says, "The carriage wheel hub comes loose." The image commentary says, "The carriage wheel hub comes loose," meaning there is no blame in the middle. Although nine two is not blocked by nine three, it is still restrained by the yin at the fourth and fifth lines; it does not rush forward because it is in the middle of the lower trigram. The line statement of nine three says, "A good horse follows, advantageous to be firm and upright. It says the carriage is prepared and guarded, advantageous to go somewhere." The image commentary says, "Advantageous to go somewhere," meaning it aligns with the upper. If one does not first practice the skills of driving and guarding the carriage and rushes forward, crossing over the two yin lines at the fourth and fifth positions, it may suffer the harm of the ox yoke and the wheel hub coming loose, making the journey disadvantageous. The origin comes from heaven, naturally attaching to the upper, so it is said to align with the upper.

六四，童牛之牿，元吉。象曰：六四元吉，有喜也。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。其道大行也，升於天，何待衢路而進？言無所不通也。衢字當為絕句。艮為止，止二陰也，不以止其類也，故亨。

The line statement of the fourth line says, "A calf's yoke, original good fortune," and the image commentary says, "The original good fortune of the fourth line, there is joy." The line statement of the fifth line says, "The teeth of a castrated pig, good fortune," and the image commentary says, "The good fortune of the fifth line, there is celebration." The line statement of the top line says, "What heavenly thoroughfare, favorable," and the image commentary says, "What heavenly thoroughfare, the way is widely practiced." Since its way is already widespread and has risen to the heavens, why wait for the four-way thoroughfare to proceed? This means nothing is unattainable. The character "衢" should be divided here. The top line belongs to the trigram Gen, whose original meaning is to stop. It stops the two yin lines, the fourth and fifth lines, but does not stop its own kind, the yang lines. Therefore, it is favorable.

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!觀頤，辨養道得失，欲觀人處己之方。象曰：山下有雷，頤，君子以慎言語，節飲食。山下有雷，畜養之象。

The hexagram Yi says: "Zhen Ji. Guan Yi Zi Qiu Kou Shi." The commentary on the judgment says: "Yi Zhen Ji" means that nurturing the correct way brings good fortune. "Guan Yi" means observing what is being nurtured; "Zi Qiu Kou Shi" means observing self-nurturing. Heaven and earth nurture all things, and sages nurture the virtuous and the people, so the timing of nurturing is great indeed!" What is meant by "Guan Yi" is to discern the gains and losses in the way of nurturing, in order to see clearly the methods a person uses in dealing with others and managing oneself. The image commentary says: "A mountain with thunder beneath it, Yi. The gentleman thus is cautious in speech and restrains his diet." A mountain with thunder beneath it signifies that the thunder is hidden within the mountain and the life energy is stored internally, which is the image of nurturing. The mouth is the place from which speech is uttered and food is taken in; both things originate from the mouth, so the gentleman is cautious in speech to cultivate his virtue and restrains his diet to cultivate his body. Cultivating virtue and cultivating the body are fundamentally consistent.

初九，舍爾靈龜，觀我朵頤，凶。象曰：“觀我朵頤”，亦不足貴也。體躁應上，觀我而朵其頤，求養而無恥者也。六二，顛頤拂經，于丘頤，征凶。象曰：六二征凶，行失類也。凡頤之正，以貴養賤，以陽養陰，所謂經也。頤卦群陰皆當聽養於上，六二違之，反比於初，以陰養陽，顛頤者也。群陰，上所聚養者也，六二亂經於聚養之義，失陰類之常，故以進則凶。

The line statement of initial nine says, "Abandon your spiritual turtle, look at my chewed food, calamity." The image commentary says, "Looking at my chewed food," is also not commendable. Initially nine is inherently restless and corresponds to six four above. It abandons its own spiritual turtle, which can live without food, and only stares at others' saliva flowing, which is a person who seeks to be fed by others without shame. The line statement of six two says, "Upset feeding, brushing against the path, feeding on a hill, going forward brings calamity." The image commentary says, "Six two going forward brings calamity, because it goes against the proper way." The proper way of feeding is to have the noble feed the humble, and the yang feed the yin. This is called "the path," which is the constant way. The four yin lines in the颐卦 should all be nourished by upper nine. However, six two goes against this, instead favoring initial nine, thus becoming the yin feeding the yang. This is called "upset feeding," which reverses the order of feeding. The group of yin lines are naturally the objects to be nourished by upper nine. Six two disrupts the constant way in the act of nourishing, losing the proper way that yin should follow, thus going forward brings calamity.

六三，拂頤，貞凶。十年勿用，無攸利。象曰：“十年勿用”，道大悖也。履邪好動，繫說於上，不但拂經而已，害頤之正莫甚焉，故凶。“繫說於上”一作“繫而說上”。六四，顛頤，吉。虎視眈眈，其欲逐逐，無咎。象曰：顛頤之吉，上施光也。體順位陰，得頤之正，以貴養賤而得賢者，雖反陽爻養陰之義，以上養下，其施光矣。然以柔養剛，非嚴重其德，廣大其志，則未免於咎。

The line statement for the third line says, "Brushing the face, uprightness brings misfortune. For ten years, do not use it, there is no benefit." The Image Commentary says, "For ten years, do not use it," because the path is greatly contrary. The third line acts in a perverse and restless way, clinging solely to joy from the top line. It is not only contrary to the proper way, but it harms the proper nourishment more than anything else, so it is judged as misfortune. ("Attached to the upper" is sometimes written as "attached and joyful to the upper.") The line statement for the fourth line says, "Turning the face, good fortune. The tiger watches intently, its desire follows closely, no blame." The Image Commentary says, "Good fortune in turning the face, the superior one's grace shines." The fourth line is inherently gentle and resides in a yin position, attaining the proper nourishment. It uses its noble position to nourish the virtuous below. Although it reverses the usual pattern of yin nourishing yang, and yang nourishing yin, it is still nourishing below from above, and the grace it bestows is great. However, using gentleness to nourish strength, if one's virtue is not solemn and dignified, and one's aspirations are not broad, it is still prone to error.

六五，拂經，居貞吉。不可涉大川。象曰：居貞之吉，順以從上也。聽養於上，正也；以陰居頤卦之尊，拂經也。上九，由頤，厲吉，利涉大川。象曰：“由頤厲吉”，大有慶也。由頤自危然後乃吉者，下有眾陰順從之慶，驕則有它吝。此卦得養之正者方利涉大川，蓋養然後可動耳。

The Line Statement of the fifth line says, "It is not in accordance with the path, but if it remains firm and upright, it will be auspicious. It is not suitable to cross a great river." The Image Commentary says, "The auspiciousness of remaining firm and upright comes from being compliant and following the superior." The fifth line is supported by the ninth line at the top, which is correct; however, it occupies the exalted position of the颐卦 with its yin and soft nature, unable to nourish others but instead being nourished by them, which is against the norm. The Line Statement of the ninth line says, "It nourishes through the颐, with hardship and danger but ultimately auspicious, favorable for crossing a great river." The Image Commentary says, "The auspiciousness of nourishing through the颐 amidst hardship and danger is great fortune." The world is nourished through it, and it must be aware of danger and caution to be auspicious, because below it there are many yin lines that are compliant and bring good fortune; once it becomes arrogant and self-sufficient, it will invite disgrace and regret. In this hexagram, only those who nourish properly can be favorable for crossing a great river, because one must first be well nourished before being able to take action.