The Great Excess Hexagram

大過。棟撓，利有攸往，亨。彖曰：“大過”，大者過也。“棟撓”，本末弱也。剛過而中，巽而說行，利有攸往乃亨，大過之時大矣哉!象曰：澤滅木，大過，君子以獨立不懼，遁世無悶。陽剛過實於中，本末過弱於外，故當過矯相與也。

The Hexagram Statement of the Great Excess says: "The beam is bent, advantageous to go somewhere, and prosperous." The Commentary on the Judgment says: "Great Excess refers to an excessive greatness. 'The beam is bent' indicates weakness at both ends. The strong is excessive but in the center, yielding and joyful, thus advantageous to go somewhere and prosperous. In the time of Great Excess, how great it is!" The Image Commentary says: "A marsh extinguishing wood, Great Excess. The君子 (gentleman) thus acts independently without fear, retreating from the world without distress." In this hexagram, four yang lines are gathered in the middle, indicating excessive strength; the two yin lines are at the beginning and end, indicating excessive weakness. Therefore, in the time of Great Excess, one must use the method of correcting an excess by overcorrecting to assist and support each other.

初六，藉用白茅，無咎。象曰：“藉用白茅”，柔在下也。九二，枯楊生稊，老夫得其女妻，無不利。象曰：老夫女妻，過以相與也。扶衰於上，使枯木生稊，拯弱於下，使微陰獲助，此剛中下濟之功，亦自獲助於物也。九三，棟撓，凶。象曰：棟撓之凶，不可以有輔也。九四，棟隆，吉。有它吝。象曰：棟隆之吉，不撓乎下也。志在拯弱則棟隆而吉，若私應為心則撓乎下，吝也。

The line statement for the first line says, "Using white reed grass, there is no blame," and the image commentary says, "Using white reed grass, the softness is at the bottom." The line statement for the second line says, "A withered poplar tree produces new shoots, an old man marries a young wife, there is no disadvantage," and the image commentary says, "An old man and a young wife, they meet in excess." The second line supports the decline above, reviving the withered poplar tree to sprout new shoots; it also helps the weak below, supporting the weak yin line. This is the function of a yang line in the center that supports below, while also receiving help from the other side. The line statement for the third line says, "The beam bends, which is凶," and the image commentary says, "The凶 of the bent beam is because it cannot be supported." The line statement for the fourth line says, "The beam rises high, which is吉. There is some regret," and the image commentary says, "The吉 of the high beam is because it does not bend downward." If the fourth line's intention is to help the weak, then the beam rises high and is吉; but if it is only thinking about the first line, it bends downward, leading to regret.

九五，枯楊生華，老婦得其士夫，無咎無譽。象曰：“枯楊生華”，何可久也!老婦士夫，亦可醜也。九五上繫上六，故不能下濟大事，徒益其末耳，無拯物之心，所施者狹。老婦士夫，所與者不足道。枯楊生華，勢不能久，故無譽；未至長亂，故無咎。上六，過涉滅頂，凶，無咎。象曰：過涉之凶，不可咎也。陰居上極，雖過而不足涉難，故凶。大過之極，故滅頂而無咎也。

The Line Statement of Nine in the Fifth says, "A withered elm produces flowers, an old woman marries a young husband, no blame, no praise." The Image Commentary says, "A withered elm producing flowers, how long can it last? An old woman marrying a young husband, is also a disgrace." Nine in the Fifth is attached to the top line above, so it cannot assist in great matters below, only promoting superficial aspects. It lacks the heart to save all things, so its influence is limited. An old woman marrying a young husband, the person she associates with is not worthy of commendation. A withered elm producing flowers will certainly not last long, hence no praise; yet it does not lead to lasting calamity, hence no blame. The Line Statement of Six at the Top says, "Exceeding the river, drowning, calamity, no blame." The Image Commentary says, "The calamity of exceeding the river, cannot be blamed." Six at the Top, being yin and weak at the top of the hexagram, although having the desire to go beyond, lacks the strength to face difficulties, hence calamity. However, it is at the extreme of excess, knowing it is not right yet still acting, so even if it is drowned, it cannot be blamed.

習坎。有孚，維心亨，行有尚。習坎，重襲之義。八純卦惟此加“習”者，餘皆一字可盡其義，坎取其險，故重之而其險乃著也。色以離見，聲以震聞，臭以巽知，味以坎達。坎離者，天地之中二氣之正交。然離本陰卦，坎本陽卦，以此見二氣其本如此而交性也，非此二物則無易。

The Hexagram Statement of "Xí Kǎn" says: "There is sincerity, the mind is harmonious, and there is a favorable course of action." The character "Xí" in "Xí Kǎn" means repetition and succession. Among the eight pure hexagrams, only this one includes the character "Xí," while the other seven are expressed with a single character. The hexagram Kǎn represents danger, so it requires repetition to make the danger evident. Color is perceived through Li, sound through Zhen, smell through Xun, and taste through Kǎn. Kǎn and Li represent the purest union of yin and yang energies between heaven and earth. However, Li is originally a yin hexagram and Kǎn is originally a yang hexagram, showing that yin and yang energies are inherently so, and their interaction is also naturally so. Without these two hexagrams, the Zhou Changes would not be established.

彖曰：習坎，重險也，水流而不盈，行險而不失其信。“維心亨”，乃以剛中也。“行有尚”，往有功也。天險，不可升也；地險，山川丘陵也。王公設險以守其國，險之時用大矣哉!象曰：水洊至，習坎，君子以常德行，習教事。可盈則非謂重險也，中柔則心無常，何能亨也!內外皆險，義不可止，故行有尚也。坎維心亨故行有尚，外雖積險，苟處之心亨不疑，則雖難必濟而往有功也。今水臨萬仞之山，要下即下，無復凝滯(人)［之］在前，惟知有義理而已，則復何迴避，所以心通。

The Commentary on the Judgment says: "To be in a state of continuous peril, it refers to a double danger. Water flows without overflowing, moving through peril without losing its trustworthiness. 'Only the mind is unimpeded,' because it is strong and centered. 'Going forward is commendable,' because going forward brings merit. Heaven's peril is impenetrable; Earth's peril is mountains, rivers, hills and ridges. Kings and princes set up natural barriers to guard their states. The use of peril is indeed great!" The Image Commentary says: "Water flows repeatedly, thus being in a state of continuous peril. The gentleman thus maintains constant virtue and practices teaching repeatedly." If water could overflow, it would not be a double peril. If the middle line were soft, the mind would not have a constant master, how could it be unimpeded? Since both inside and outside are perilous, in terms of principle, one cannot stop in place. Therefore it says, 'Going forward is commendable.' The Kan hexagram is only through this mind being unimpeded that what is done can be praised and esteemed. Although there are layers of peril outside, as long as one faces them with a mind that is unimpeded and without doubt, even the most difficult can be overcome, and going forward will bring results. Just as water faces a thousand仞 high mountain, it will flow downward, and nothing can stop it. A person's mind only recognizes one principle of righteousness, so what is there to avoid? This is called a mind that is unimpeded.

初六，習坎，入于坎窞，凶。象曰：習坎入坎，失道凶也。比於二無出險之志，故云“入于坎窞”也。九二，坎有險，求小得。象曰：“求小得”，未出中也。險難之際，弱必附強，上下俱陰，求必見從，故求則必小得，然二居險中而未出也。六三，來之坎坎，險且枕，入于坎窞勿用。象曰：“來之坎坎”，終無功也。前之入險退(來)［求］，枕險入窞，與初六同。

The line statement of the first line says, "Accustoming oneself to peril, entering the pit of peril, misfortune." The image commentary says, "Accustoming oneself to peril and entering the pit of peril, losing the right path brings misfortune." The first line merely closely adheres to the second line, and does not have the aspiration to emerge from peril, so it is said to "enter the pit of peril," sinking into a small pit within the peril. The line statement of the second line says, "Peril exists, seeking small gains." The image commentary says, "Seeking small gains, not yet having emerged from the center." In times of peril, the weak necessarily rely on the strong; since the second line is surrounded by yin lines above and below, any pursuit it makes will surely be met with compliance, thus it will certainly gain small rewards. However, it remains within peril and has not yet escaped. The line statement of the third line says, "Coming to peril again and again, peril and lying on it, entering the pit of peril, do not act." The image commentary says, "Coming to peril again and again, ultimately achieving nothing." If the third line advances, it falls into peril; if it retreats and seeks another path, it still lies upon peril and falls into the pit, thus its situation is the same as the first line.

六四，樽酒簋貳用缶。納約自牖，終無咎。象曰：“樽酒簋貳”，剛柔際也。四五俱得陰陽之正，險阻之際，近而相得，誠素既接，雖簡略於禮無咎也。上比於五，有進出之漸，故無凶。九五，坎不盈，祗既平，無咎。象曰：“坎不盈”，中未大也。險難垂出而下比於四，不能勉成其功，光大其志，故聖人惜之曰“祗既平無咎”而已矣，不能往有功也。一本云：坎盈則進而往有尚矣。

The line statement for the fourth line says, "A cup of wine, two bowls, and a jar are used. Agreement is made through the window, and there is no blame." The image commentary says, "A cup of wine, two bowls," indicates the proper meeting of yin and yang. The fourth line and the fifth line each occupy the correct positions of yin and yang, close to each other in a dangerous situation, and their sincere and simple hearts have already connected. Therefore, even though the rites are simple, there is no blame. The fourth line approaches the fifth line above, showing a gradual escape from danger, so it does not result in misfortune. The line statement for the fifth line says, "The peril is not full, the ground is already level, and there is no blame." The image commentary says, "The peril is not full," meaning the center is not yet great. The fifth line is about to escape the danger, but it approaches the fourth line below, unable to fully accomplish its task or expand its ambition. Therefore, the sage feels a bit regretful and only says "the ground is already level, no blame," and ultimately cannot proceed to achieve merit. Another version says that if the peril is filled, it can advance and the journey will be commendable.

上六，係用徽纆，置于叢棘，三歲不得，凶。象曰：上六失道，凶三歲也。上六過中，逃險而失道者也，不附比陽中，幾於迷復之凶，故為所繫累也。陰柔不能附比於陽，處險之極乘剛，宜其為所拘戮也。

The line statement of the sixth line at the top says, "Bound with ropes and placed among thorny bushes, unable to escape for three years, calamity." The image commentary says, "The sixth line has lost the right path, hence calamity for three years." The sixth line has already gone beyond the central position, representing someone who attempts to escape from danger but loses the correct path. It refuses to align with the yang and upright nine five, resembling the calamity of the sixth line at the top of the复卦 (return) which is "lost in return." Therefore, it is bound by ropes and suffers. With a yin and soft nature, it cannot rely on the yang and upright, and it is at the top of danger, overpowering the yang strength of nine five. Being bound and punished is natural.

離。利貞亨。畜牝牛，吉。以柔麗乎中正，故利貞。彖曰：離，麗也，日月麗乎天，百穀草木麗乎土，重明以麗乎正，乃化成天下。柔麗乎中正故亨，是以畜牝牛吉也。日月草木麗天地，麗，附著也。象曰：明兩作，離，大人以繼明照于四方。明目達聽，繼明之道也。人患惰於博覽，惟大人能勉而繼之。

The Hexagram of Li says: "It is advantageous to be firm and harmonious. To keep a female ox is auspicious." The two yao of yin, the second and fifth lines, are attached to the central and upright position, hence "it is advantageous to be firm." The Commentary on the Judgment says: "Li means to be attached. The sun and moon are attached to the sky, and all grains and grasses are attached to the earth. By the repetition of brightness attached to the upright, the transformation of the world is accomplished. The yin lines attached to the central and upright position thus lead to harmony, hence it is auspicious to keep a female ox." The sun and moon are attached to the sky, and grasses and grains are attached to the earth. The term "attached" refers to the act of being attached. The Image Commentary says: "Two lights are shining, Li. The superior person uses continuous brightness to illuminate the four directions." To make the eyes clear and the ears attentive is the method of maintaining continuous brightness. A common human failing is to be lazy in reading widely; only the superior person can exert himself without ceasing, continuing the transmission of this virtue.

初九，履錯然，敬之，無咎。象曰：履錯之敬，以辟咎也。“履錯然”，與之者多也。無應於上，無所朋附，以剛處下，物所願交，非矜慎之甚，何以免咎!六二，黃離，元吉。象曰：“黃離元吉”，得中道也。九三，日昃之離，不鼓缶而歌，則大耋之嗟，凶。象曰：日昃之離，何可久也!明正將老，離過於中，故哀樂之不常其德，凡人不能久也。故君子為德，夭壽不貳。

The line statement of the first line says, "The path is crossed, be respectful, and there will be no blame." The image commentary says, "Being respectful in the crossing of the path, to avoid blame." What is meant by "the path is crossed" is that many people come to meet it. The first line is not in a proper correspondence with any above, has no support, yet it is yang and located at the very bottom, thus becoming the object that many people wish to associate with. If one is not extremely respectful and cautious, how can one avoid blame? The line statement of the second line says, "Yellow brightness, great good fortune." The image commentary says, "Yellow brightness brings great good fortune, because it is in the center." The line statement of the third line says, "The brightness of the sun is declining, if one does not drum and sing, then there will be lamentations of old age, which is ominous." The image commentary says, "The brightness of the sun is declining, how can it last long!" The brightness and uprightness are about to age, the attachment has passed the center, so joy and sorrow cannot maintain their virtue. Common people cannot last long. Therefore, the gentleman cultivates virtue, whether his life is short or long, he does not change his conduct, maintaining it consistently.

人向衰暮則尤樂聽聲音，蓋留連光景，視桑榆之暮景不足，則貪於為樂，惟鄭衛之音能令人生此意。易謂“不鼓缶而歌則大耋之嗟凶”，悲衰暮故為樂，不為則復嗟年景之不足也。

When people reach old age, they especially enjoy listening to music, because they linger in the remaining time of their lives, aware that their days are few. Thus, they seek pleasure. Only the靡曼 music of Zheng and Wei can most easily awaken such feelings. The Zhou Changes say, "Without drumming on a basin and singing, the sorrow of old age will bring misfortune," which means that because they lament their decline, they force themselves to be cheerful. If they do not enjoy music, they will again lament the brevity of life. Neither approach is a peaceful acceptance of fate.

九四，突如其來如，焚如，死如，棄如。象曰：“突如其來如”，無所容也。處多懼之地而以乘剛，故其來也遽，其處也危，無所容安，如見棄逐，皆所麗之失中也。三剛而不可乘，五正而不見容。六五，出涕沱若，戚嗟若，吉。象曰：六五之吉，離王公也。言王公之貴，人之所附，下以剛進，己雖憂危，終以得眾而吉者，柔麗中正也。

The line statement of nine in the fourth says, "Suddenly coming like a storm, burning like fire, dying like a corpse, and being cast away like refuse." The image commentary says, "Suddenly coming like a storm," there is no place to be accommodated. Nine in the fourth is in a position of much suspicion and fear, and it oversteps nine in the third, which is strong. Therefore, its approach is abrupt, its position dangerous, and it has nowhere to take refuge, as if being cast away and driven out. This is because the position it occupies has lost the middle path. Nine in the third is strong and cannot be overstepped, while nine in the fifth is upright and does not accept it. The line statement of six in the fifth says, "Flowing tears like a torrent, sorrowful and lamenting," and it is auspicious. The image commentary says, "The auspiciousness of six in the fifth is because it is close to the king and the prince." This means that the position of the king and the prince is exalted and is the place where all people look up to. Although there is pressure from the rising yang strength below, and although it is in a state of worry, fear, and uncertainty, it ultimately becomes auspicious because it is gentle and attached to the upright and correct position.

上九，王用出征，有嘉折首，獲匪其醜，無咎。象曰：“王用出征”，以正邦也。“有嘉折首”，服而善之也。“獲匪其醜”，執訊弗賓，示威以正邦而已，離道已成，然後不附可征。

The line statement of Upper Nine says, "The king uses military campaign, has a good victory, captures the chief offender, does not blame the others, no fault." The image commentary says, "The king uses military campaign," to correct the state; "has a good victory," to subdue and treat well. What is meant by "captures the chief offender" is that only the principal offender and those who refuse to submit are pursued and questioned, while those who are forced to follow are not punished. This is merely to display authority and correct the state. Only after the principle of brightness and attachment is firmly established can one proceed to campaign against those who still do not submit.

咸。亨利貞，取女吉。咸之為道，以虛受為本，有意於中，則滯於方體而隘矣。拇、腓、股、脢、輔，以一卦通體高下為言。彖曰：咸，感也，柔上而剛下，二氣感應以相與，止而說，男下女，是以“亨利貞取女吉”也。天地感而萬物化生，聖人感人心而天下和平，觀其所感而天地萬物之情可見矣。

The Hexagram of "Xian" states: "It is smooth, advantageous to be sincere, and taking a wife is auspicious." The principle of Xian is based on the fundamental idea of being open-minded and receptive. If one's mind already holds a preconceived notion, it will be obstructed by physical form and location, becoming narrow-minded. The terms "mu," "fei," "gu," "mei," and "fu" in the Line Statements are symbolic representations of parts of the hexagram, taken from bottom to top. The Commentary on the Judgment says: "Xian means mutualsympathetic response (response). The yin line is above and the yang line is below; the two energies respond to each other, with stillness and joy, the man below the woman, thus 'it is smooth, advantageous to be sincere, and taking a wife is auspicious.' The heavens and earth respond to each other, and all things are born; the sage moves the hearts of people, and the world becomes peaceful. By observing what is responded to, the feelings of heaven and earth and all things can be seen." The yin line is above and the yang line is below; the two energies respond to each other and are mutually harmonious. The stillness is within and the joy is outside; the man is below the woman, so the Hexagram states "it is smooth, advantageous to be sincere, and taking a wife is auspicious." Extending this idea, the two energies of heaven and earth respond to each other, and all things are born; the sage moves the hearts of people, and the world becomes peaceful. By observing what is responded to, the feelings of heaven and earth and all things can be seen.

咸，感也，其爻雖相應而詞多不吉，顧其時如何耳。說者多以咸恆配天地，殊不知咸自可配天地，故於序卦獨不言咸。咸既可以配天地，則恆亦可以配天地，皆夫婦之道也。咸之為言皆也，故語咸則非事。“咸感也”，不可止以夫婦之道謂之咸，此一事耳，男女相配，故為咸也。

The hexagram Xian means "to feel" or "to be moved by." Although this hexagram has six lines and each pair of lines corresponds to each other, the line statements are mostly not auspicious, which depends on the particular circumstances. Those who interpret the Book of Changes often combine the hexagrams Xian and Heng to represent heaven and earth, but they do not realize that Xian itself can be considered as representing heaven and earth on its own. Therefore, the "Sequence of Hexagrams" does not explain Xian. Since Xian can represent heaven and earth, so can Heng, and both hexagrams discuss the way of husband and wife. The original meaning of the character "咸" is "all" or "completely," implying universality. Therefore, when we speak of Xian, we are not referring to a specific event. The "Commentary on the Judgment" states, "Xian means to feel," and we cannot limit the concept of Xian to the relationship between husband and wife alone, since the relationship between men and women also involves feeling, and thus is included in the hexagram Xian.

感之道不一：或以同而感，聖人感人心以道，此是以同也；或以異而應，男女是也，二女同居則無感也；或以相悅而感，或以相畏而感，如虎先見犬，犬自不能去，犬若見虎則能避之；又如磁石引針，相應而感也。若以愛心而來者自相親，以害心而來者相見容色自別。

The ways ofsympathetic response are not limited to one: there issympathetic response through similarity, where the sage uses the Dao to move people's hearts, which issympathetic response by sameness; there is alsosympathetic response through difference, such as between male and female. If two women live together, there is nosympathetic response. There is alsosympathetic response through mutual joy, andsympathetic response through mutual fear. For example, if a tiger sees a dog first, the dog naturally cannot move; but if the dog sees the tiger first, it can still run away. Another example is a lodestone attracting an iron needle, which is alsosympathetic response through mutual correspondence. As for those who come with loving hearts, they naturally draw close to each other; those who come with harmful intentions, their expressions are immediately noticeable upon meeting.

“聖人感人心而天下和平”，是風動之也；聖人老吾老以及人之老而人慾老其老，此是以事相感也。感如影響，無復先後，有動必感，咸感而應，故曰咸速也。象曰：山上有澤，咸，君子以虛受人。山上有澤，非交感不能也。感物之善，莫若以虛受人，有所繫慕，皆非正吉，故六爻皆以有應不盡卦義而有所譏也。

The Commentary on the Judgment says, "The sage moves the hearts of people and thus brings peace to the world," which is like the wind moving objects; the sage respects his own elders and extends this respect to others' elders, so everyone is willing to respect their own elders. This is using actual deeds to influence others.感应 is like a shadow following a shape or a response to a sound; there is no clear distinction between cause and effect. Whenever there is movement, there must be感应, and感应 will never go unanswered, hence the Miscellaneous Commentary on the Hexagrams says, "Xian means quickness." The Image Commentary says, "A mountain with a pond on top, Xian; the gentleman thus receives others with an open mind." A mountain can have a pond on top only if there is mutualsympathetic response between the energies. To connect with external things and gain their goodness, there is nothing better than receiving others with an open mind. Once the heart is attached to something or someone, it is no longer auspicious, so all six lines of the Xian hexagram fail to fully embody the principle of Xian because each line has private responses, and the line statements all contain criticism.

初六，咸其拇。象曰：“咸其拇”，志在外也。六二，咸其腓，凶，居吉。象曰：雖凶居吉，順不害也。居則吉，趨則凶，以男下女為正，咸之道也。九三，咸其股，執其隨，往吝。象曰：“咸其股”，亦不處也；志在隨人，所執下也。

The Line Statement of the first line says, "The foot is touched," and the Image Commentary says, "The foot is touched, the mind is outside." Thesympathetic response reaches only the big toe, though the movement is slight, the mind has already turned outward. The Line Statement of the second line says, "The calf is touched, it is凶, but it is吉 to stay," and the Image Commentary says, "Though it is凶 to move, it is吉 to stay, because following in a proper way does not cause harm." To stay still is吉, but to rush forward is凶; the Xian hexagram represents a man seeking a woman, with the yang moving downward to the yin, which is the proper way ofsympathetic response. The Line Statement of the third line says, "The thigh is touched, it is seized, and going forward brings regret," and the Image Commentary says, "The thigh is touched, it is also not active; the mind is following others, and what is held is low." The thigh cannot act on its own, it only follows the body; since the mind is following others, what is held is of low status.

心寧靜於此，一向定疊，前縱有何事亦不恤也，休將閒細碎在思慮。易曰：“何思何慮？天下殊塗而同歸，一致而百慮。”天地之道，惟有日月、寒暑之往來，屈伸、動靜兩端而已，在我精義入神以致用，則細碎皆不能出其間，在於術內，已過、未來者事著在心，畢竟何益!浮思遊想盡去之，惟圖向去日新可也。孔子以富不可求，則曰“從吾所好”，以思為無益，則曰“不如學也”，故於咸三以見此義。

The mind here remains calm and still, able to stay fixed and solid, not worrying about matters that may come before it, and not letting scattered and idle thoughts occupy the mind. The Great Treatise says: "What is there to think or consider? All things return to the same goal but through different paths, converge to one principle yet involve myriad considerations." The way of heaven and earth is only the coming and going of the sun and moon, the cold and heat, the bending and stretching, the movement and stillness. On my part, I only need to deeply study the principles and enter into the subtle and profound, seeking practical application. Thus, all trivial matters will fall within the scope of these two aspects, and be included within this discipline. What has already passed and what has not yet come should not be constantly weighed on the mind, for there is no real benefit in doing so. All superficial thoughts and wandering imaginations should be entirely discarded, and only strive to renew oneself day by day. Confucius, because wealth and honor cannot be forced, said "Follow what I love." Because idle speculation brings no benefit, he said "It is better to study." Therefore, in the line nine in the third of the hexagram Zhen, this principle is clearly seen.

九四，貞吉，悔亡。憧憧往來，朋從爾思。象曰：“貞吉悔亡”，未感害也。“憧憧往來”，未光大也。釋氏以感為幻妄，又有憧憧思以求朋者，皆不足道也。以陽居陰，非躁感於物者也，然體兌性悅，未免乎思以求朋之累也。蓋體悅之初，應止之始，己勞於上，朋止於下，故憧憧得朋，未為光大，不持以正則有謅瀆之悔。感非有意，咸三思以求朋，此則不足道。

The line statement of the fourth line says, "Devotion brings good fortune, regret disappears. One moves about confusedly, companions follow one's thoughts." The image commentary says, "Devotion brings good fortune, regret disappears" means there is no harm caused by influence; "moving about confusedly" means it has not yet reached full development. Buddhism regards influence as illusion and delusion, and there are others who move about uncertainly, constantly thinking and striving to find companions. These two are not commendable. The fourth line, being a yang line in a yin position, is not inherently impetuous or eager to influence others. However, because it is in the trigram of Dui (Lake), which is associated with joy, it still cannot avoid the burden of thinking about companions. Since it is at the beginning of the trigram of Dui (Joy) and corresponds to the beginning of the trigram of Gen (Mountain), it is actively striving above while the companions remain still below. Thus, it can only move about confusedly to find companions, which is not truly bright and upright. If it does not maintain the right path, it will result in flattery and disrespect, leading to regret. True influence does not come from deliberate effort. Like the third line of the Qian hexagram, seeking companions through thought is not commendable.

聖人惟於屈伸有感，能有屈伸，所以得天下之物，何用憧憧以思而求朋!大抵咸卦六爻皆以有應不盡咸道，故君子欲得虛受人，能容以虛，受人之道也。苟曉屈伸，心盡安泰寬裕，蓋為不與物校，待彼伸則己屈，然而屈時少，伸時多，假使亂［亡］橫逆，亦猶屈少伸多，我尚何傷!日月寒暑往來，正以相屈伸故不相害。尺蠖之屈以求伸，龍蛇之蟄以存身，又精義入神以致用，利用安身以崇德。

The sage only responds to the principle of yielding and extending; being able to yield when appropriate and extend when appropriate, thus being able to harmonize with all things under heaven, why bother to be anxious and strive to seek companionship! Generally, the six lines of the Zhen hexagram are all due to private responses and do not fully embody the principle of Zhen. Therefore, the gentleman should practice humility to receive others; being able to be open and容纳 things, this is the way of receiving others. If a person truly understands the principle of yielding and extending, his mind will naturally be very tranquil and abundant, because he does not quarrel with external things: when others extend, I first yield; yet the time of yielding is little and the time of extending is much. Even if encountering perverse and chaotic affairs, it is still the case of little yielding and much extending, so I will suffer no harm. The sun and moon, cold and heat, continue to come and go without ceasing, precisely because they mutually yield and extend, thus not interfering with each other. The Great Treatise says, "The inchworm bends to seek extension; the dragon and snake hibernate to preserve themselves," and also says, "The refined meaning reaches the divine, thus achieving utility; utilizing things and securing one's position, thus cultivating virtue," all speaking of this principle.

九五，咸其脢，無悔。象曰：“咸其脢”，志末也。九五處悅之中，未免偏繫之弊，故不能感人心，而曰“咸其脢”，惟聖人然後能感人心也。一無曰字。上六，咸其輔、頰、舌。象曰：“咸其輔、頰、舌”，滕口說也。

The line statement of the fifth line says, "It reaches the nape of the neck, without regret." The Image Commentary says, "It reaches the nape of the neck," meaning the will is at the end. The fifth line is in the middle of the trigram兑 (Lake), which represents joy, so it is inevitably prone to partial attachment and affection. Therefore, it cannot genuinely move people's hearts. It only says "It reaches the nape of the neck"—the response stops at the flesh on the back, not reaching the heart. Only a sage can truly move people's hearts. (One edition omits the word "says.") The line statement of the sixth line above says, "It reaches the cheek, jaw, and tongue." The Image Commentary says, "It reaches the cheek, jaw, and tongue," meaning it is merely verbal argumentation—what is felt is only the jaw, cheek, and tongue, nothing more than boasting with words.

恆。亨無咎，利貞，利有攸往。彖曰：恆，久也，剛上而柔下，雷風相與，巽而動，剛柔皆應，恆。“恆亨無咎利貞”，久於其道也，天地之道恆久而不已也。“利有攸往”，終則有始也。日月得天而能久照，四時變化而能久成，聖人久於其道而天下化成，觀其所恆而天地萬物之情可見矣。象曰：雷風恆，君子以立不易方。觀書當不以文害辭，如雲義者出於思慮忖度，易言“天地之大義”，則天地固無思慮。“天地之情”“天地之心”皆放此。

The Hexagram Heng (Perseverance) says: "It is smooth and without blame, advantageous to maintain the correct course, and advantageous to go on a journey." The Commentary on the Judgment says: "Heng means perseverance. The strong is above and the yielding is below; thunder and wind interact, the yielding is active, and the strong and yielding correspond with each other, thus forming Heng. 'Heng is smooth and without blame, advantageous to maintain the correct course' because it persists in its way; the way of heaven and earth is to be constant and unceasing. 'Advantageous to go on a journey' means that after the end comes the beginning again. The sun and moon receive the vital energy and thus can shine continuously; the four seasons change and thus can bring about the continuous transformation of things. The sage remains constant in his way and thus the world is transformed. By observing the perseverance of things, the feelings of heaven, earth, and all things become evident." The Image Commentary says: "Thunder and wind in Heng, the gentleman thus establishes himself without changing his position." The strong is above, the yielding is below; thunder and wind support each other, the yielding is active, and the six lines correspond with each other in pairs, thus forming perseverance. Perseverance is smooth and without blame and advantageous to maintain the correct course because it can remain constant in its way; the way of heaven and earth is to be constant and unceasing. The sun and moon receive the vital energy and thus can shine continuously; the four seasons change and thus can bring about the continuous transformation of things. The sage remains constant in his way and thus the world is transformed. The gentleman takes this as a model, establishing himself without changing his position. When reading, one should not let the words hinder the meaning. For example, 'righteousness' arises from human thought and consideration, but the Zhou Changes speak of 'the great righteousness of heaven and earth,' which originally have no thought or consideration. Whenever it speaks of 'the feelings of heaven and earth' or 'the heart of heaven and earth,' one should understand it in this way—do not use human thoughts to compare with heaven and earth, for heaven and earth are merely the natural transformation of qi.

初六，浚恆，貞凶，無攸利。象曰：浚恆之凶，始求深也。柔巽在下以應於上，持用為常，求之過深也。故人道之交貴乎中禮，且久漸而成也。持一作特。九二，悔亡。象曰：“九二悔亡”，能久中也。以陽繫陰，用以為常，不能無悔，以其久中故免。九三，不恆其德，或承之羞，貞吝。象曰：“不恆其德”，無所容也。進則犯上，退則乘剛，故動則招悔取辱，惟常守一德，庶幾取容，故曰不恆其德則無所容也。一有“雖然貞吝，德則可常也”。

The line statement of the first line says, "Junneng, zhen xiong, wu yu li," and the image commentary says, "The danger of Junneng comes from seeking too deeply at the beginning." The first line, with its soft and yielding nature, is at the very bottom and corresponds to the fourth line. From the beginning, it treats this relationship as a constant, which is seeking too deeply. Therefore, in human interactions, it is important to follow the middle path and propriety, and to achieve harmony through long-term cultivation. (The character "chi" in one edition is written as "te.") The line statement of the second line says, "Hui wang," and the image commentary says, "The reason for 'Hui wang' is that it can maintain the middle for a long time." The second line, with a yang line, is attached to a yin line and treats it as a constant, which originally should bring regret; however, because it can maintain the middle for a long time, it avoids regret. The line statement of the third line says, "Bu heng qi de, or cheng zhi xiu, zhen lin," and the image commentary says, "The reason for 'Bu heng qi de' is that there is nowhere to be accepted." The third line, advancing forward, offends the superior; retreating, it oversteps the strong line. Therefore, any movement brings regret and disgrace. Only by constantly maintaining a virtue can one be tolerated, so it says that not maintaining virtue leads to nowhere to be accepted. (One edition adds below this, "Although it is difficult, virtue can be maintained.")

九四，田無禽。象曰：久非其位，安得禽也!田以時至則禽或可得，處常非位則功無以致，故君子降志辱身，不可常也。六五，恆其德貞，婦人吉，夫子凶。象曰：婦人貞吉，從一而終也；夫子制義，從婦凶也。上六，振恆，凶。象曰：振恆在上，大無功也。卦例於上爻多處之以貴而無位，高而無民，至恆又不可以此處，但見其不常在上，故大無功也。易道灼然義理分明，自存乎卦，惟要人玩之乃得。

The line statement of the fourth line says, "The field has no game." The image commentary says, "Remaining in an inappropriate position for a long time, how can one obtain game?" If hunting is done at the right time, one might still catch game; but if one remains in an inappropriate position for a long time, achievements cannot be made. Therefore, a gentleman may sometimes lower his aspirations and humble himself, but this can only be a temporary measure and not a permanent state. The line statement of the fifth line says, "Maintaining one's virtue with constancy, a woman benefits, but a man suffers." The image commentary says, "A woman benefits by being faithful and remaining loyal; a man, however, must decide matters according to righteousness. If a man follows a woman blindly, he suffers." A woman's proper way is to remain loyal and faithful; a man, however, must make decisions based on righteousness. If he follows a woman blindly, he will suffer. The line statement of the top line says, "Constant change brings misfortune." The image commentary says, "Constant change at the top brings great failure." The Zhou Changes usually regard the top line as "being noble but without position, high but without people," but in the case of the Hexagram of Constancy, this cannot be applied. Instead, it is seen as restless and unstable, unable to maintain a long stay at the top, hence "great failure." The principles of the Zhou Changes are clear and the meanings are distinct, existing inherently within the hexagrams. As long as people are willing to reflect repeatedly, they will naturally understand them.

遁。亨，小利貞。彖曰：“遁亨”，遁而亨也，剛當位而應，與時行也。“小利貞”，浸而長也。遁之時義大矣哉!當位而應，理不當遁，以陰長故遁，故曰“與時行”，又曰“小利貞”，又曰“遁而亨”也。

The Hexagram of Retreat states: "It is smooth, advantageous to be faithful at a small scale." The Commentary on the Judgment says: "Retreat is smooth because retreat leads to smoothness. The strong line is in the proper position and corresponds with the second line, moving in accordance with the time. 'Advantageous to be faithful at a small scale' means that the Yin is gradually increasing. Retreat at the right time is of great significance!" The fifth line, being a strong line, is in the proper position and corresponds with the second line. By principle, it should not retreat; however, because the Yin is gradually increasing, it must retreat. Therefore, the Commentary on the Judgment says "moving in accordance with the time," "advantageous to be faithful at a small scale," and "retreat leads to smoothness." Retreat is not cowardice, but movement in accordance with the trend of the time.

象曰：天下有山，遁，君子以遠小人，不惡而嚴。“遠小人不惡而嚴”，惡讀為憎惡之惡，遠小人不可示此惡也，惡則患及之，又焉能遠!嚴之為言，敬小人而遠之之義也。初六，遁尾，厲，勿用有攸往。象曰：遁尾之厲，不往何災也!危而不往何也？遁既後時，［往］則取災，故知者違難在乎先幾。

The Image Commentary says: "Mountains under heaven, retreat; the superior man thus keeps away from petty men without showing hatred and maintains a strict demeanor." Here, the "evil" in "keep away from petty men without showing hatred" should be read as hatred; one should keep petty men at a distance, but must not display this hatred toward them. Once displayed, calamity will follow, and how then can one speak of "keeping away"? The "strictness" refers to treating petty men with solemnity while maintaining distance. The Line Statement of the initial line says, "Retreating at the end, danger, do not go anywhere." The Image Commentary says, "Danger of retreating at the end, why not go? Because retreat has already come too late; if one goes again, disaster will follow." Therefore, the wise person who avoids calamity values foresight and acting before the situation arises.

六二，執之用黃牛之革，莫之勝說。象曰：執用黃牛，固志也。黃牛，中順也。陰邪浸長，二居君臣正合之位，戡難救時，莫若中順固志，使奸不能乾，不然，小人易間矣。九三，係遁，有疾厲。畜臣妾，吉。象曰：係遁之厲，有疾憊也。“畜臣妾吉”，不可大事也。為內之主，得位之正，立愛其下，畜臣妾之道盡矣，然以斯處遁，危疾宜焉。

The Line Statement of the Second Line says, "Hold fast with the hide of a yellow ox, none can prevail against it." The Image Commentary says, "Hold fast with the hide of a yellow ox, indicating firm determination." Yellow is the central color, and oxen are gentle and compliant. "Yellow ox" is chosen precisely to signify both central and compliant qualities. When the forces of darkness gradually increase, the Second Line is in a position corresponding to the Fifth Line, the sovereign, and needs to resolve calamities and correct the situation. There is no better way than to maintain central and compliant conduct and to hold firm to one's will, so that wickedness cannot interfere. Otherwise, small people may easily create divisions. The Line Statement of the Third Line says, "Attach oneself to retreat, suffering illness and hardship. To keep servants and concubines, it is auspicious." The Image Commentary says, "Suffering illness and hardship in retreat, indicating exhaustion; 'Keeping servants and concubines is auspicious,' meaning that great undertakings are not suitable." The Third Line is the ruler of the Lower Trigram, occupying a proper and righteous position. It can establish affection and care for those below, fulfilling the principle of keeping servants and concubines. However, when one retreats with such attachment, encountering hardship and exhaustion is inevitable.

九四，好遁，君子吉，小人否。象曰：君子好遁，小人否也。有應於陰，不惡而嚴，故曰“好遁”，小人暗於事幾，不忿怒成仇，則私溺為累矣。九五，嘉遁，貞吉。象曰：“嘉遁貞吉”，以正志也。“嘉”“好”義同，然五居正處中，能正其志，故獲貞吉。上九，肥遁，無不利。象曰：“肥遁無不利”，無所疑也。

The line statement for the fourth line says, "Good retreat, the gentleman is auspicious, the petty person is not." The Image Commentary says, "The gentleman good retreat, the petty person is not." Below the fourth line is the first line, which corresponds with it. The gentleman can refrain from showing hatred and maintain dignity, hence it is called "good retreat"—although there is a preference, he can still retreat. The petty person is ignorant of subtle matters, either forming enmity through anger or being entangled by private affection. The line statement for the fifth line says, "Auspicious retreat, uprightness brings auspiciousness." The Image Commentary says, "Auspicious retreat, uprightness brings auspiciousness," because the fifth line is in the correct position and can maintain a proper mind, thus obtaining uprightness and auspiciousness. The line statement for the top line says, "Fat retreat, nothing is not advantageous." The Image Commentary says, "Fat retreat, nothing is not advantageous," meaning retreating far away, feeling at ease, with no doubts in the heart.

大壯。利貞。彖曰：大壯，大者壯也，剛以動故壯。“大壯利貞”，大者正也，正大而天地之情可見矣。象曰：雷在天上，大壯，君子以非禮弗履。克己反禮，壯莫甚焉，故易於大壯見之。

The Hexagram Statement of the Great Strength says: "It is advantageous to maintain the correct course." The Commentary on the Judgment says: "Great Strength refers to the great being strong. Strength comes from the active force. 'Great Strength is advantageous to maintain the correct course' because the great is upright. Uprightness is great, and the truth of heaven and earth becomes evident." The Image Commentary says: "Thunder above the sky, Great Strength. The gentleman thus avoids actions not in accordance with propriety." To restrain oneself and return to propriety is the greatest strength, so The Zhou Changes presents this meaning in the Hexagram of Great Strength.

克己，下學上達交相養也，下學則必達，達則必上，蓋不行則終何以成德？明則誠矣，誠則明矣，克己要當以理義戰退私己，蓋理乃天德，克己者必有剛強壯健之德乃勝己。“雷在天上，大壯，君子以非禮弗履”。夫酒清人渴而不敢飲，餚乾人飢而不敢食，非強有力者不能人所不能。

The concept of self-restraint involves the mutual cultivation of learning the fundamentals and attaining the higher principles. If one diligently practices the fundamentals, one will inevitably attain the higher understanding; once attained, one will surely progress upward. One must realize that without actual practice, how can one achieve moral virtue? Moving from clarity to sincerity, and from sincerity to clarity, these two are essentially one thing. The key to self-restraint lies in using the principles of heavenly reason and moral righteousness to overcome and suppress one's personal desires. Since "reason" is the Heavenly Virtue, those who can restrain themselves must certainly possess the virtue of being strong and vigorous, enabling them to overcome their own inclinations. The "Image Commentary" states, "Thunder above the sky, Great Strength; the gentleman acts without violating propriety." For example, if wine has already been clarified and one is thirsty, yet one dares not drink it; if meat has already been roasted and one is hungry, yet one dares not eat it—only those who are strong and resolute can accomplish what others cannot.

人所以不能行己者，於其所難者則惰，其異俗者雖易而羞縮。惟心弘則不顧人之非笑，所趨義理耳，視天下莫能移其道。然為之人亦未必怪，正以在己者義理不勝惰與羞縮之病，消則有長，不消則病常在，消盡則是大而化之之謂聖。

People fail to practice the principles they believe in because when they encounter difficult tasks, they become lazy, and when they face matters that differ from the common ways, even if they are easy to do, they feel ashamed and hesitate. Only those with a broad mind do not care about others' criticism and ridicule, and they follow the path of righteousness without hesitation. In reality, when people truly act, others may not necessarily blame them. The problem lies within themselves: righteousness cannot overcome laziness and hesitation. If these faults are reduced by even a little, virtue increases by that same amount. If they are not reduced, these faults remain. When they are completely eliminated, that is what Mencius called 'to be great and to transform oneself into the Way is to be a sage.'

意思齷齪，無由作事。在古氣節之士冒死以有為，於義未必中，然非有志概者莫能。況吾於義理已明，何為不為？正以不剛。惟大壯乃能克己，蓋君子欲身行之，為事業以教天下。今夫為長者折枝，非不能也，但恥以為屈而不為耳，不顧義理之若何。

A person with mean and confined thoughts cannot accomplish anything. In ancient times, those with integrity risked their lives to achieve something, but measured by reason and principle, they may not have been entirely appropriate. However, such actions could not have been done by those without ambition and courage. Moreover, since we have already understood the principles of righteousness, why do we not act? It is precisely because we lack firmness. Only the virtue of great strength can restrain oneself, for the gentleman must personally practice it and make it into a cause to enlighten the world. Just as Mencius said, breaking a branch for an elder is not impossible, but one is ashamed to do so by bending oneself, and thus refuses to do it, regardless of how the principles of righteousness are.

初九，壯于趾，征凶，有孚。象曰：“壯于趾”，其孚窮也。九二，貞吉。象曰：“九二貞吉”，以中也。九三，小人用壯，君子用罔，貞厲。羝羊觸藩，羸其角。象曰：“小人用壯”，君子罔也。以陽居陽，正也，然乘下之剛，故危。小人用此而進，如羝羊觸藩以為壯，故多見困，君子知幾則否。藩以喻四、三有應，所之在進而位正理直，小人處之，必以剛動。

The line statement of the first line says, "Strong at the toes, going forward brings danger, but there is sincerity." The Image Commentary says, "Strong at the toes," indicates that sincerity is exhausted. The line statement of the second line says, "Uprightness brings good fortune." The Image Commentary says, "The good fortune of the second line is due to its central position." The line statement of the third line says, "The petty person uses strength, the superior person uses restraint, uprightness is dangerous. A ram butts against a fence, its horns are caught." The Image Commentary says, "The petty person uses strength," because the superior person restrains. The third line has a yang line in a yang position, which is correct; however, it oversteps the line below it, which is also yang, thus creating danger. The petty person uses this strength to advance, like a ram using its horns to butt against a fence, thinking itself strong, but ends up trapped. The superior person knows when to stop and does not act this way. "Fence" is used to refer to the fourth line. The third line has a proper correspondence above, is directed towards advancement, and is in a proper position with correct reasoning; however, if a petty person were in this position, he would necessarily act with brute force.

九四，貞吉悔亡。藩決不羸，壯于大輿之輹。象曰：“藩決不羸”，尚往也。乘剛本有悔，不用其壯，故貞吉。三以四為藩，九四上無陽爻，故曰藩決，壯輿之輹，往無咎也。四能不為陰累，守己以正，則吉而無乘剛之悔，且得眾陽之助以銷陰慝。

The line statement for the fourth line says, "Zhen Ji Hui Wang. Fan Ju Bu Ling, Zhuang Yu Da Yu Zhi Fu." The Image Commentary says, " 'Fan Ju Bu Ling' means still going forward." The fourth line oversteps and takes advantage of the strength of the third line, which should bring regret; but since it does not display its strength, it remains upright and thus attains good fortune. The third line treats the fourth line as a fence, and since there is no yang line above the fourth line to block it, it is said "Fen Ju" — the fence has an opening; the carriage axle is strong, so going forward brings no fault. The fourth line is not dragged down by the yin line above, remains on its proper path, thus attains good fortune and avoids regret from overstepping, and gains support from the other yang lines to eliminate the influence of yin.

六五，喪羊于易，無悔。象曰：“喪羊于易”，位不當也。羊外柔而內很，六五以陰處陽，羊喪之象也，能去其內剛，不拒來者，則無悔，故曰“喪羊于易無悔”。履柔危之地，乘壯動之剛，固之必悔者，位非其所堪也。上六，羝羊觸藩，不能退，不能遂，無攸利，艱則吉。象曰：“不能退，不能遂”，不詳也。“艱則吉”，咎不長也。剛競用觸則進退皆凶，危懼求全則咎有時而息也。然上六以陰居上，不詳事宜，用壯而觸，故進退不能。

The line statement of the fifth line says, "Lose a sheep in the easy place, no regret." The image commentary says, "Lose a sheep in the easy place," because the position is not appropriate. A sheep is an animal that appears gentle on the outside but is very fierce inside. The fifth line, being of a yin and soft nature, occupies a yang position, which is the image of losing a sheep. If it can remove the inner fierceness and not resist the coming yang forces, there will be no regret, hence it says, "Lose a sheep in the easy place, no regret." Being in a position of weakness and uncertainty, and yet occupying a strong and active yang position, if it insists on holding on, there will certainly be regret, because this position is not suitable for it to bear. The line statement of the sixth line at the top says, "A ram butts against the fence, cannot retreat, cannot advance, no benefit, but if it is difficult, then it is auspicious." The image commentary says, "Cannot retreat, cannot advance," is not favorable; "if it is difficult, then it is auspicious," is because the misfortune is not long lasting. If one insists on being aggressive and combative, using its horns to push, then both advancing and retreating are dangerous; if one is cautious and seeks a safe path, the mistake will have an end. However, the sixth line, being yin and soft, is at the very top, unable to carefully consider whether something is appropriate or not, and acts recklessly, thus leading to difficulties in both directions.

晉。康侯用錫馬蕃庶，畫日三接。彖曰：晉，進也。明出地上，順而麗乎大明，柔進而上行，是以康侯用錫馬蕃庶，畫日三接也。象曰：明出地上，晉，君子以自昭明德。初六，晉如摧如，貞吉罔孚，裕無咎。象曰：“晉如摧如”，獨行正也。“裕無咎”，未受命也。居晉之初，正必見摧，故摧如不害於貞吉也。未孚於人，或未見聽，寬以居之乃無咎。然初六有應在四，居下援上，未安其分，故曰“未受命”也。

The Hexagram of Progress says: "The healthy prince was given many horses and met the king three times a day." The Commentary on the Judgment says: "Progress means advancement. Light emerging from the earth, following and shining upon the great light, the flexible and advancing line moves upward, thus the healthy prince was given many horses and met the king three times a day." The Image Commentary says: "Light emerging from the earth, progress. The gentleman thus becomes self-evident in his virtue." The Line Statement for the first line says: "Progress as if crushed, uprightness brings good fortune, no one believes, but there is no blame." The Image Commentary says: "Progress as if crushed," indicates solitary and upright conduct; "no blame," indicates not yet receiving a mandate. At the beginning of advancement, those who uphold uprightness are inevitably met with setbacks, so even though they are crushed, it does not harm their uprightness. Their sincerity has not yet been recognized by others, their views may not be accepted, but if they remain calm and at ease, there will be no fault. However, the first line has a correct response with the fourth line, being in a lower position yet wishing to appeal to a higher one, and thus cannot remain content with their proper position, hence it is said "not yet receiving a mandate."

六二，晉如愁如，貞吉。受茲介福，于其王母。象曰：“受茲介福”，以中正也。進而無撓，多失於肆，故愁如乃吉。六五以陰居尊，故稱“王母”，俱以柔中，故受福可必也。六三，眾允，悔亡。象曰：眾允之志，上行也。上歷九四，不為眾信，則取悔可必，若志應在上，晉為眾允，則悔亡。九四，晉如鼫鼠，貞厲。象曰：“鼫鼠貞厲”，位不當也。鼫鼠為物，貪而畏人，體陽在進，反據陰位，故動止皆失，與六三之義為相反矣。

The line statement for the second line says, "Advancing as if sorrowful, the correct path brings good fortune. Receiving this special blessing from the Queen Mother." The image commentary says, "Receiving this special blessing is due to being upright and proper." Advancing without any obstruction often leads to being overly unrestrained, so some sorrow is necessary for good fortune. The fifth line is a yin line holding the exalted position, so it is called "Queen Mother." The second line is also yin and proper, so receiving blessing is certain. The line statement for the third line says, "Approved by the people, regret disappears." The image commentary says, "The approved will of the people, moving upward." The third line advancing must pass over the fourth line; if it cannot gain the trust of the people, regret is inevitable. If the will is in harmony with the superior and all people follow it, then regret disappears. The line statement for the fourth line says, "Advancing like a shi shu, the correct path is dangerous." The image commentary says, " 'A shi shu is upright and dangerous,' because its position is inappropriate." A shi shu is both greedy and timid; the fourth line is yang in nature but occupies a yin position while advancing, so it is inappropriate whether moving or staying still, which is exactly the opposite of the meaning of the third line.

六五，悔亡，失得勿恤。往吉，無不利。象曰：“失得勿恤”，往有慶也。進而遇陽，故失得不恤而吉也。位不當必有悔，獲吉則悔亡。上九，晉其角，維用伐邑，厲吉無咎，貞吝。象曰：“維用伐邑”，道未光也。窮無所往，故曰角。居明之極，其施未光而應尚狹，持此以進，伐邑討叛而已，危而幸吉以得無咎，然終吝道也。無可進而進不已，惟伐邑於內而可矣，如君子則知止也。

The Line Statement of the fifth line says, "Regret disappears, do not worry about loss or gain. Going forward is auspicious, and there is no disadvantage." The Image Commentary says, "Do not worry about loss or gain," because going forward brings a blessing. The fifth line advances and meets the Yang line at the top, so it can disregard loss and gain and achieve auspiciousness. Although it is Yin in a Yang position and thus in an improper position, it should normally have regret; since it achieves auspiciousness, the regret disappears. The Line Statement of the top line says, "Advance with the horn, use it to attack the territory, danger but auspicious, no fault, but be cautious." The Image Commentary says, "Use it to attack the territory," because the path is not yet bright. The top line has reached the extreme and has nowhere else to go, so it takes the "horn" as a symbol. It resides at the peak of brightness, but its influence is not yet extensive, and its scope of response is narrow. Continuing in such a situation can only mean attacking one's own territory and quelling internal rebellion. Although dangerous and achieving auspiciousness through hardship, and barely avoiding fault, it is ultimately a path of shame and regret. Having reached the limit and still advancing without stopping, it can only result in internal conflict. A gentleman would know when to stop.

明夷。利艱貞。象曰：明入地中，明夷，內文明而外柔順，以蒙大難，文王以之。“利艱貞”，晦其明也，內難而能正其志，箕子以之。文王體一卦之用，箕子以六五一爻之德，文王難在外，箕子難在內也。象曰：明入地中，明夷，君子以蒞眾用晦而明。不任察而不失其治也。

The Hexagram Statement of the "Brightening" hexagram says: "It is advantageous to endure hardship and maintain uprightness." The Commentary on the Judgment states: "Light entering the earth, Brightening, internal civilization and external gentleness, enduring great difficulties, King Wen used this. 'It is advantageous to endure hardship and maintain uprightness,' meaning to conceal one's brightness, facing internal difficulties yet maintaining one's correct aspirations, Ji Zi used this." What King Wen exemplifies is the full use of the hexagram, while what Ji Zi exemplifies is the virtue of the fifth line. The hardship King Wen faced came from the external Shang Zhou, whereas the hardship Ji Zi encountered was within his own state. The Image Commentary says: "Light entering the earth, Brightening, the君子 (gentleman) uses concealment to achieve clarity." The gentleman governs the people without relying solely on meticulous observation, yet does not thereby lose the effectiveness of governance.

初九，明夷于飛，垂其翼。君子于行，三日不食。有攸往，主人有言。象曰：“君子于行”，義不食也。進應於上，為三所困，故曰“于飛垂翼”。君子避患當速，勢不與抗，退而遠行，不遑暇食，靜以自守，非有所往之時也。六二，明夷，夷于左股。用拯馬壯，吉。象曰：六二之吉，順以則也。與三同體，三為六應，故曰“夷于左股”，居中履順，難不能及，故曰“用拯馬壯吉”。馬謂初九，亦為己用，故欲拯闇同。

The line statement of initial nine says, "The bright bird flies, with its wings hanging down. The gentleman goes on a journey, not eating for three days. If there is a going forward, the host makes a statement." The image commentary says, "The gentleman going on a journey," means righteousness does not allow eating. Initial nine advances and corresponds with six four, but is blocked by nine three, so it is said that it flies with its wings hanging down. The gentleman should flee quickly when avoiding calamity. Since the situation does not allow resistance, he withdraws and travels far, not even having time to eat, quietly guarding himself. This is not the time to go forward. The line statement of six two says, "Bright darkness, darkness on the left thigh. Using a strong horse to rescue, it is auspicious." The image commentary says, "The auspiciousness of six two is due to following the principle." Six two and nine three are both in the body of li, and nine three is also a line corresponding with upper six, so it is said that the left thigh is injured. Six two is in the middle and walks on the soft, so it is not harmed by calamity, hence "using a strong horse to rescue is auspicious." Here, "horse" refers to initial nine. Initial nine can be used by six two because both share the wish to rescue darkness.

九三，明夷于南狩，得其大首，不可疾，貞。象曰：南狩之志，乃大得也。九三進獲明夷之主，故曰“南狩得其大首”。六四，入于左腹，獲明夷之心，于出門庭。象曰：“入于左腹”，獲心意也。與上六同為一體，故曰“入于左腹”，與五親比，故曰“出門”“獲明夷之心”。蓋用柔履中，其志相得，故曰“獲心意”也。

The line statement of nine in the third says, "In the southern hunt, he captures the chief culprit, but should not act hastily, maintaining sincerity." The image commentary says, "The aspiration for the southern hunt leads to great success." Nine in the third advances upward and captures the main culprit responsible for the darkness, hence "capturing the chief culprit in the southern hunt." The line statement of six in the fourth says, "He enters the left abdomen, captures the heart of the dark one, and goes out from the courtyard." The image commentary says, "Entering the left abdomen, he captures the mind." Six in the fourth and upper six are both within the earth trigram, hence "entering the left abdomen." It is also close to six in the fifth, hence "going out from the courtyard" and "capturing the heart of the dark one." Because it is soft and follows the middle, harmonizing with the heart of six in the fifth, it is said to "capture the mind."

六五，箕子之明夷，利貞。象曰：箕子之貞，明不可息也。雖近於闇，然柔順履中，闇不能掩，箕子之正也。上六，不明晦，初登于天，後入于地。象曰：“初登于天”，照四國也；“後入于地”，失則也。

The Line Statement of the fifth line says, "Jizi's brightness is obscured, but it is advantageous to maintain uprightness." The Image Commentary says, "Jizi's uprightness, his brightness cannot be extinguished." Although the fifth line is adjacent to the sixth line, which is dark, it is gentle and occupies the central position. The darkness cannot conceal its brightness. This is precisely the virtue of uprightness exemplified by Jizi. The Line Statement of the sixth line says, "Not bright, obscured, first ascending to heaven, then descending into the earth." The Image Commentary says, "First ascending to heaven," meaning it can illuminate the four surrounding states; "then descending into the earth," meaning it has lost the principle. Initially, it rose to the heavens, and could have illuminated all the surrounding states; later, it fell into the earth because it lost the principle.