The Trigram of Obstruction

困。亨貞，大人吉，無咎，有言不信。彖曰：困，剛掩也。險以說，困而不失其所亨，其唯君子乎!“貞大人吉”，以剛中也；“有言不信”，尚口乃窮也。象曰：澤無水，困，君子以致命遂志。升而不己必困，故受之以困。困於險下，柔不自振，非窮而能亨，致命遂志者也。

The hexagram "困" states: "It is favorable to maintain the right course, the person of great virtue attains good fortune, without fault, but at this time words are not believed." The "Commentary on the Judgment" says: "Confusion arises when yang is obscured by yin. Though in peril, one remains harmonious, and even in hardship, one does not lose the way of favorable development; this is probably only achievable by the gentleman." "The virtuous person is auspicious" because nine two and nine five are yang lines in the center; "words are not believed" indicates that over-reliance on words leads to a dead end. The "Image Commentary" says: "A marsh without water," which is "困." The gentleman thus understands the necessity of sacrificing one's life to fulfill one's aspirations. The "Sequence of Hexagrams" says: when ascent continues without limit, confusion inevitably follows, hence the hexagram "升" is followed by "困." Being trapped in peril, the yin lines cannot rise on their own, and thus one is not the person who can remain unimpeded in hardship and sacrifice one's life for one's aspirations.

初六，臀困于株木，入于幽谷，三歲不覿。象曰：“入于幽谷”，幽不明也。處困者正乃無咎，居非得中，故幽而不明。九二，困于酒食，朱紱方來，利用享祀，征凶，無咎。象曰：“困于酒食”，中有慶也。困危之際，物思所附。九二以剛居中正，大人之吉，上下交說，不施聰明，美物方至，然未可有為，故以祭則吉，以征則凶，征雖或凶，於義無咎。際一作世。

The line statement of the initial line of the Hexagram of Being Entrapped says, "The buttocks are trapped on a dry tree stump, falling into a deep valley, three years without seeing the sun." The Image Commentary says, "Entering the deep valley" is because of darkness and lack of clarity. In a state ofpredicament, maintaining uprightness avoids mistakes. The initial line is neither central nor upright, hence the darkness and lack of clarity. The line statement of the second line says, "Trapped in abundance of food and drink, the red sacrificial robe is being presented, it is appropriate to hold a worship ceremony, but going to war is dangerous, yet there is no mistake." The Image Commentary says, "Being trapped in food and drink" is because it is central and brings blessings. In times of hardship and danger, everyone seeks support. The second line, with a strong yang in the central position, represents the auspicious sign of a great virtuous person. Both above and below are willing to approach it. It does not display its wisdom, and good things come naturally. However, at this time, great actions are not yet appropriate, so it is auspicious to hold a worship ceremony, but dangerous to go to war. Although going to war may be risky, it is not wrong in terms of righteousness. The character '际' is alternatively written as '世'.

六三，困于石，據于蒺藜，入于其宮不見其妻，凶。象曰：“據于蒺藜”，乘剛也；“入于其宮不見其妻”，不祥也。九四，來徐徐，困于金車，吝有終。象曰：“來徐徐”，志在下也，雖不當位，有與也。心有偏繫，吝也，以陽履柔，故有終。

The Line Statement of the sixth line in the hexagram Guan says: "Trapped by a huge stone, supporting oneself on thornbushes, returning home but not seeing one's wife, which is ominous." The Image Commentary says, "Supporting oneself on thornbushes" is because it is above the Yang line nine in the second position; "entering the house but not seeing one's wife" is an omen of misfortune. The Line Statement of the fourth line says: "Coming slowly, trapped by a chariot with golden adornments, although there is regret there is a good ending." The Image Commentary says, "Coming slowly" is because its mind is attached to the first line six below; although it is in an improper position, it has a corresponding and harmonious companion. Having a fixed attachment is regret; the fourth line, being a Yang line on a Yin position, can restrain its strength, so it ultimately has a good ending.

九五，劓刖，困于赤紱，乃徐有說，利用祭祀。象曰：“劓刖”，志未得也；“乃徐有說”，以中直也；“利用祭祀”，受福也。以陽居陽，處困以剛，威怒以求物之來，是反為赤紱所困者也，與九二之義反矣。苟能徐以俟之，乃心有說，故曰“乃徐有說”。物既自至，以事鬼神，然後福可致焉。處困用中，可以不失其守而已，故言“利用祭祀”，然非有為之時也。

The line statement of the fifth line of the hexagram "Goon" says, "Carry out the punishments of nose-cutting and foot-cutting, being trapped by the red ceremonial robe, gradually there is joy, it is appropriate to perform worship." The image commentary says, "Nose-cutting and foot-cutting" refers to unfulfilled aspirations; "gradually there is joy" is because it is in the central and upright position; "appropriate to perform worship" is because it can receive blessings. The fifth line, with a yang line in a yang position, is in a difficult situation and uses strength alone, relying on authority and anger to force people to submit, but ends up being trapped by the red ceremonial robe, which is exactly the opposite of the meaning of the second line. If one can calmly wait, the heart naturally finds joy, so it says "gradually there is joy." Since people have already come to submit on their own, then using this to serve the spirits, blessings can be attracted. When in a difficult situation, maintaining the middle path is only to not lose one's integrity, so it says "appropriate to perform worship," but this is not the time for great achievements.

上六，困于葛藟，于臲卼，曰動悔有悔，征吉。象曰：“困于葛藟”，未當也；“動悔有悔”，吉行也。處困之極，重剛在下，不得其肆，居非所安，舉則招悔，取舍皆咎，故行然後吉。一云：“動悔有悔”，猶云動悔之悔也。

The line statement of the Sixth line at the top of the "Guan" hexagram says: "Being entangled by grapevines, in a state of instability and anxiety, a thought arises and immediately brings regret; precisely because of this regret, traveling is auspicious." The image commentary says, "Being entangled by grapevines" is due to being in an inappropriate position; "movement brings regret" indicates that such traveling is auspicious. The Sixth line is at the top of thepredicament, with strong yang below it, so it cannot act freely. Its position is unstable, and any action brings regret. It is neither taking nor letting go, so it must act in order to be auspicious. Another interpretation says, "movement brings regret" means the regret arising from movement.

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

The Hexagram of the Well states: "A city can be changed, but a well cannot be changed; the water of the well neither decreases nor increases, and people coming and going all draw water from it. The water is about to be drawn up to the mouth of the well, but the rope has not yet been pulled out completely, and the jar used for drawing water is broken, which is dangerous." The Commentary on the Judgment says: Going down into the water and bringing it up, this is the Well; the Well can sustain people without being exhausted. "Changing the city but not the well" is because the second line and the fifth line are strong and centered; "the water is almost reached but the well has not yet been drawn" indicates that the function is not yet completed; "the jar is broken" thus leads to danger. The Image Commentary says: A wooden bucket carrying water, this is the Well. The gentleman learns from this to comfort the people and encourage them to help each other. To sustain people without being exhausted, there is no better way than to comfort the people and encourage mutual assistance.

初六，井泥不食，舊井無禽。象曰：“井泥不食”，下也；“舊井無禽”，時舍也。九二，井谷射鮒，甕敝漏。象曰：“井谷射鮒”，無與也。九三，井渫不食，為我心惻，可用汲。王明並受其福。象曰：“井渫不食”，行惻也；求王明，受福也。井以既出為功，井道之成在於上六，三其正應，而又以陽居陽，充滿可汲，為五所間，功不上施，故為我心惻。然若上六明於照物，則上下遠邇皆獲其利。“井渫不食”，強施行惻，然且不售，作易者之嘆歟!

The first line of the "Well" hexagram says, "The bottom of the well is covered with mud and cannot be used for drinking; an old well is even abandoned by birds." The Image Commentary says, "The well mud is not edible" because it is at the very bottom; "the old well has no birds" because the situation has abandoned it. The second line says, "The well spring is only enough to water small fish, and the earthen jar used for drawing water is broken and leaks." The Image Commentary says, "The well bottom is shooting small fish" because there is no corresponding line above it. The third line says, "The well has been cleaned but no one comes to drink, which makes me feel sorrowful; this well is actually usable. If the king is enlightened, all people can share the blessing." The Image Commentary says, "The well is cleaned but not used" causes travelers to feel sorrowful; if one begs the king to be enlightened, one can receive the blessing. The well's function is to draw water, and the completion of the well shaft falls on the sixth line at the top. The third line and the sixth line at the top were originally in a correct correspondence, and both are yang lines in yang positions, so the well water is full and can be drawn, but it is blocked by the fifth line in the middle, so the function cannot reach up and be applied. Therefore, it says, "It makes me feel sorrowful." If the sixth line at the top can illuminate all things, then people far and near can benefit from it. The well has been cleaned but no one drinks from it, one tries to give but people feel sorrowful, yet still no one comes — this is probably the lament of the person who composed the Book of Changes.

六四，井甃，無咎。象曰：“井甃無咎”，修井也。無應於上，無敝漏於下，故但免咎而已。九五，井冽寒泉食。象曰：寒泉之食，中正也。“井冽寒泉”，美而可汲者也，剛中之德為眾所利。上六，井收勿幕，有孚元吉。象曰：元吉在上，大成也。

The Line Statement of the Sixth Line of the Well hexagram says, "Using bricks and stones to build the well wall, there is no fault." The Image Commentary says, "Well walling without fault" refers to repairing the well. The Sixth Line has no corresponding line above it and no leakage below it, so it is merely free from fault. The Line Statement of the Ninth Line says, "The well water is clear and cold, suitable for drinking." The Image Commentary says, cold spring water is drinkable because the Ninth Line is in the center and upright. The well water is clear and cold like cold spring water, which is sweet and can be drawn up, and the virtue of a yang line in the center is used by all people. The Line Statement of the Top Sixth Line says, "Draw up the well water and do not cover the well mouth, with sincerity, great good fortune." The Image Commentary says, great good fortune at the top is the completion of the well's function.

革。巳日乃孚，元亨利貞，悔亡。彖曰：革，水火相息，二女同居，其志不相得曰革。“巳日乃孚”，革而信之，文明以說，大亨以正。革而當，其悔乃亡。天地革而四時成，湯武革命，順乎天而應乎人。革之時大矣哉!象曰：澤中有火，革，君子以治曆明時。

The Hexagram of Revolution states: "Only on the day of change can people be trusted, great success is achieved and it is appropriate to maintain the correct course, and regret disappears." The Commentary on the Judgment says: Revolution is when water and fire extinguish each other, and two women live in the same house but their hearts do not agree, which is called revolution. "On the fourth day, trust is gained" means that only after a change can people believe. The lower trigram is Li, representing civilization, and the upper trigram is Dui, representing harmony and joy, thus achieving great success and aligning with the correct path. When revolution is properly conducted, regret disappears. Heaven and Earth undergo revolution, and the four seasons are formed. King Tang of Shang and King Wu of Zhou overturned the old mandate, above following the heavenly way and below responding to the people's will. The situation of the Hexagram of Revolution is indeed significant! The Great Image Commentary says: In the marsh, there is fire contained, which is the Hexagram of Revolution. The gentleman thus understands the need to reform the calendar and discern the seasons.

初九，鞏用黃牛之革。象曰：“鞏用黃牛”，不可以有為也。賤而無應，非大亨以正之德中堅自守，不可有為。六二，巳日乃革之，征吉無咎。象曰：“巳日革之”，行有嘉也。俟上之唱，革而往應，柔中之德，所之乃吉。九三，征凶貞厲，革言三就，有孚。象曰：“革言三就”，又何之矣!以文明炎上剛陽之德進而之兌，兌內柔外剛，勢窮必反，故以征則凶。能守正戒懼，文命告之，此三革言，彼三從命，必然可信之理也。一云：征則雖正而危。

The Line Statement of the initial line of the Gé hexagram says, "Use a yellow ox hide to bind firmly." The Image Commentary says, "Binding with a yellow ox hide" means that at this time there should be no action. The initial line is in a low position and has no corresponding line above it; it lacks the virtue of great prosperity and uprightness, so it can only remain firm and self-restrained internally, and must not act rashly. The Line Statement of the second line says, "Only act when the time for change comes, going forward brings good fortune, and there is no error." The Image Commentary says, "Change on the fourth day" means that such action will result in a good outcome. The second line waits for the initiative from above, the fifth line, and then responds to the change. By possessing the virtue of gentle and centeredness, it can go forward and achieve good fortune. The Line Statement of the third line says, "Going forward recklessly brings misfortune; maintaining uprightness also brings danger; the proposal for change is three times in accordance with reason, thus there is trust." The Image Commentary says, the proposal for change has been three times in accordance with reason, so where else should one go! The third line, with its civil and fiery yang virtue, moves upward into the body of Dui, which is internally gentle and externally strong. When the momentum reaches its limit, it must rebound, so going forward recklessly brings misfortune. If one can maintain uprightness and caution, and issue an official proclamation to inform the other side, then on this side, three times they explain the meaning of change, and on the other side, three times they obey the command, this is a matter of certainty. Another interpretation is that although the campaign is in accordance with the right path, it still carries danger.

九四，悔亡有孚。改命吉。象曰：改命之吉，信志也。約己居陰，心無私繫，革而必當，見孚於眾，改命倡始，信己可行，故吉。九五，大人虎變，未占有孚。象曰：“大人虎變”，其文炳也。以剛居尊，說而唱下，為眾所睹，其文炳然，不卜而孚，望而可信，下觀而化，革著盛焉。大人虎變，夫何疚之有!虎變文章大，故明；豹變文章小，故蔚。

The Line Statement of the fourth line of the Gé hexagram says, "Regret disappears, and there is sincerity. Changing the heavenly mandate brings good fortune." The Image Commentary says that changing the mandate brings good fortune because it is sincere to others. The fourth line restrains itself and occupies a yin position, with no private attachments in its heart. Therefore, the change is appropriate and is trusted by the people. It leads the change, confident in its own course, thus bringing good fortune. The Line Statement of the fifth line says, "The great man changes like a tiger shedding its skin, and without divination there is sincerity." The Image Commentary says, "The great man's tiger-like transformation" refers to his brilliant virtue. The fifth line is a yang line in a superior position, harmonious and leading the people below. He is looked up to by all, his virtue shining brightly. Without divination, people trust him, and seeing him is enough to believe. The people look upon him and are influenced, thus the way of change becomes prominent and flourishing. The great man is like a tiger shedding its skin; where is there any regret? The tiger's pattern is broad, so it appears bright; the leopard's pattern is narrow, so it appears dense.

上六，君子豹變，小人革面，征凶，居貞吉。象曰：“君子豹變”，其文蔚也；“小人革面”，順以從君也。以柔為德，不及九五剛中炳明，故但文章蔚縟，能使小人改觀而從也。

The Line Statement of the Sixth Line at the Top of the "Revolution" hexagram says: "The superior person is like a leopard shedding its fur, refining his appearance; the inferior person also changes his appearance. At this time, going forward brings misfortune, but staying put and maintaining correctness brings good fortune." The Image Commentary says, "The superior person's leopard-like transformation" refers to his refined and flourishing appearance; "the inferior person's change of face" refers to their submission and obedience to the superior. The Sixth Line at the Top, being of yin and soft virtue, cannot match the brightness of the Nine in the Fifth, which is yang and central. Therefore, it only has a refined and elaborate appearance, yet it can still make the inferior persons change their appearance and become obedient.

盛德之容，顏孟以上始可以觀。若顏子變則必大變，即大人虎變，虎變則其文至也，如此則不待占而有信。君子所至之分以致文，則足以為班班之縟。革面而聽命，已不敢犯，此所謂盡飾之道，斯行者遠矣，然猶是就小成上以致其文。顏子地位，於豹變已為褻就，未必肯於此發見，此所以如愚。

The grand virtue of the great men is only evident in people like Yan Hui and Meng Zi. When Yan Hui undergoes a change, it must be a great transformation, which is called "the great man's tiger transformation." A tiger transformation reaches the ultimate refinement of cultural expression, so there is no need for divination, and trust naturally arises. A gentleman, according to his own position, can achieve cultural refinement, which is sufficient to display a remarkable and elaborate beauty. A petty person, by changing his appearance and obeying commands, dares not transgress, which is called reaching the ultimate refinement of cultural adornment. Such a way of proceeding can be carried far, but it is only in minor achievements that cultural refinement is attained. In the case of Yan Hui, "the leopard transformation" is already considered a concession for him, and he might not be willing to display himself in this way. This is why Confucius said he "appeared like a fool."

愚雖是於吾言無所不說，然必夫子省其私，始知不愚，察其人焉，惟是徇內尚質爾。然發則不小發，大抵止乃有光明，艮曰“時止則止，時行則行，其道光明”，形則著，著則明，必能止則有光明。今作事特未決，蓋非止也，止乃決為，然後就其上文章。

He said that he was foolish, precisely because he accepted every word of Confucius without hesitation; yet it was only after Confucius examined his private actions and words that it was known he was not foolish. Upon careful examination of Yan Hui, he was simply devoted to inner cultivation and valued sincerity. However, once he acted, it was not a minor action. Generally speaking, only those who can 'stop' can have brightness. The Commentary on the Judgment of the Gen hexagram says, 'When it is time to stop, stop; when it is time to act, act; thus the path is bright.' Having a fixed form allows for clarity, clarity leads to brightness, and only after being able to stop can brightness be achieved. Now, if people are slow to make decisions, that is not 'stopping'; 'stopping' is decisiveness, and only then can one achieve brilliance.

顏子見其進，未見其止，未止故未發見其所止，又必欲如所期，蓋未見夫子著心處，故未肯止，是之謂隱而未見，行而未成，是以勿用。學者至此地位，亦必如愚。然顏子(學)舉措亦無不致文中節處，自(是)謂“博我以文”，則文豈不足？但顏子不以為意，所謂“有若無，實若虛”也。有顏子之心，則不為顏子之文可也。

Confucius said about Yan Hui, "He only sees him advancing, but does not see him stopping." Since he has not stopped, he has not yet revealed where he has come to rest. Yan Hui must necessarily reach the state he has set for himself, because he has not yet fully understood Confucius's intention, so he does not stop. This is what the "Wenyan" section of the "Qian" hexagram says, "Hidden but not yet revealed, acting but not yet completed," hence it says "Do not use." When a scholar reaches this stage, he must necessarily appear like a fool. However, Yan Hui's behavior and actions never lacked accomplishment and propriety. He himself said, "Confucius used literature and classics to expand me," showing that his accomplishments were indeed sufficient. Yet Yan Hui did not take it seriously, which is exactly what Zengzi said, "Having knowledge but appearing as if not, being full but appearing as if empty." As long as one has the heart of Yan Hui, even without the embellishment of Yan Hui, it is still acceptable.

鼎。元吉亨。彖曰：鼎，象也，以木巽火，亨飪也。聖人亨以享上帝，而大亨以養聖賢。巽而耳目聰明，柔進而上行，得中而應乎剛，是以元亨。象曰：木上有火，鼎，君子以正位凝命。正始而取新，莫先於正位而定命也。

The Hexagram of the Cauldron states: "Great good fortune, smooth and unimpeded." The Commentary on the Judgment says: The cauldron is an object symbolizing the process of putting firewood into fire to cook food. The sage cooks animals for sacrifices to the Supreme Deity, and also cooks on a large scale to serve the virtuous. The lower trigram is Xun, representing smoothness and penetration, which brings clarity of mind and perception. The line Six in the Fifth, being yin and soft, ascends to the superior position, occupies the central position, and corresponds with Nine in the Second, a yang line. Thus, great smoothness and unimpededness are achieved. The Great Image Commentary says: Fire burning on wood, this is the Cauldron. The gentleman thus understands the importance of establishing proper positions and stabilizing the mandate of heaven. To establish the beginning and to take in new things, nothing is more important than establishing proper positions and stabilizing the mandate of heaven.

初六，鼎顛趾，利出否。得妾以其子，無咎。象曰：“鼎顛趾”，未悖也。“利出否”，以從貴也。柔牽於上，必有義乃可。鼎顛趾必出否，妾從子貴，必以有子乃不悖於義也。九二，鼎有實，我仇有疾，不我能即，吉。象曰：“鼎有實”，慎所之也。“我仇有疾”，終無尤也。以陽居中，故有實，實而與物競，則所喪多矣，故所之不可不慎也。我仇謂三也，三為革為塞，固己路而為患者也，使其有疾而不能加我，則美實可保而吉可致也。然四亦惡三，三常懼焉，是有疾而無尤也。

The Line Statement of the first line of the Hexagram of the Cauldron says, "The foot of the cauldron is overturned, it is favorable to remove filth. Marrying a concubine who gives birth to a son, there is no fault." The Image Commentary says, "The cauldron's foot is overturned" does not contradict the norm; "favorable to remove filth" is to comply with the superior. The first line, being yin and soft, is drawn up by what is above, and must conform to righteousness to be effective. The foot of the cauldron being overturned is originally for removing filth; a concubine attains honor through a son, and also must truly have a son to conform to righteousness. The Line Statement of the second line says, "The cauldron is full of things, my enemy is sick and cannot approach me, it is favorable." The Image Commentary says, "The cauldron is full" is to be cautious about one's direction; "my enemy is sick," in the end there will be no resentment. The second line, with a yang line in the central position, thus has the cauldron full; having things and competing with others leads to loss, so one's direction must not be careless. "My enemy" refers to the third line, the third line causes the cauldron's handle to have an incident and the path to be blocked, being the line that blocks its own way and becomes a calamity; if it is sick and cannot harm me, then the good things in the cauldron can be preserved, and favorable outcomes can be obtained. Moreover, the fourth line also dislikes the third line, the third line is often fearful, which is precisely why it is sick and the second line has no resentment.

九三，鼎耳革，其行塞，雉膏不食，方雨虧悔，終吉。象曰：“鼎耳革”，失其義也。耳革行塞，處二陽之間，上下俱實也。上下革塞，則雖有美實而不見取。若二使應五，四使應初，則其悔可虧，故曰“方雨虧悔”，能終不固塞其路則吉可召也，革塞之則失其義矣。以陽居陽，承乘皆剛，悔也，有九四之革，其行不得上通，此鼎耳之失義也。

The Line Statement of the Third Line of the Hexagram Geng says: "The handle of the tripod has changed, movement is blocked, and the delicious wild fowl cannot be eaten; when yin and yang harmonize and rain falls, regret is reduced, and ultimately good fortune is attained." The Image Commentary says, "The change of the handle of the tripod" indicates the loss of the proper function of the handle. The change and blockage of the handle and the obstruction in movement are due to the fact that the Third Line is between two yang lines, and is surrounded by solid lines above and below. When both above and below are changed and blocked, even if there is delicious food in the tripod, it is not used. If the Second Line were to correspond with the Fifth Line and the Fourth Line with the First Line, then the regret of the Third Line could be reduced, hence it is said, "When rain comes, regret is reduced." If one can always avoid blocking one's path, good fortune can be attained; but if one persists in change and blockage, then the function of the handle is lost. The Third Line, being a yang line in a yang position, is supported and overlaid by strong lines, which is regret; and the obstruction caused by the Fourth Line prevents upward movement, which is precisely where the function of the handle is lost.

九四，鼎折足，覆公餗，其形渥，凶。象曰：“覆公餗”，信如何也!六五，鼎黃耳金鉉，利貞。象曰：“鼎黃耳”，中以為實也。居中故其耳黃，體柔故其鉉金，柔故利於貞。一作利於勁正。上九，鼎玉鉉，大吉無不利。象曰：玉鉉在上，剛柔節也。以剛居上，能貞潔如玉以成鼎道，不牽陰柔以固其節，則吉無不利。鼎，象也，足陰腹陽，耳虛鉉剛，故曰“剛柔節”也。

The Line Statement of the Fourth Line of the Hexagram of the Cauldron says: "The foot of the cauldron breaks, the delicacies of the prince are overturned, the body of the cauldron is stained and in disorder, which is dangerous." The Image Commentary says, "The delicacies of the prince are overturned, how can one account for the trust received?" The Line Statement of the Fifth Line says: "The cauldron is adorned with yellow ears and a metal bar for lifting, it is favorable to maintain the right course." The Image Commentary says, "The yellow ears of the cauldron" is because it is充实 by being in the center. The Fifth Line is in the central position, so the ears are yellow; its nature is yin and soft, so the bar is metal; it is gentle and proper, so it is favorable to maintain the right course. Another version says, "favorable to be strong and upright." The Line Statement of the Top Line says: "The cauldron is adorned with a jade bar, great good fortune, nothing is unfavorable." The Image Commentary says, the jade bar at the top signifies that both the strong and the soft are in proper measure. The Top Line, being yang and strong, is at the top, and can be as pure and upright as jade to fulfill the way of the cauldron, not swayed by yin and thus remains steadfast in its virtue, which brings great good fortune and nothing is unfavorable. The cauldron is an object of symbolic representation: the foot is yin and the body is yang, the ears are hollow and the bar is firm, thus it is said "the proper measure of strength and weakness."

震。亨，震來虩虩，笑言啞啞，震驚百里，不喪匕鬯。彖曰：“震亨，震來虩虩”，恐致福也；“笑言啞啞”，後有則也。“震驚百里”，驚遠而懼邇也，出可以守宗廟社稷以為祭主也。象曰：洊雷震，君子以恐懼修省。此卦純以君出子在而言，則震之體全而用顯，故曰“出可以守宗廟社稷”，不雜言君父共國之時也。

The hexagram Zhen says: "It is smooth. When the thunder strikes, people are startled and look around, but afterwards they laugh and talk freely; the thunder shakes a hundred miles away, and the one in charge of the sacrifice does not drop his spoon or the wine." The commentary on the judgment says: "Zhen is smooth, Zhen comes with fear," meaning that fear can bring about blessings; "laughing and talking in a soft voice" means that after the event, actions become regulated. "The thunder shakes a hundred miles" means that the distant is startled and the near is afraid; when the father king is away, the eldest son can guard the ancestral temple and state sacrifices, acting as the chief of the sacrifice. The great image commentary says: the continuous sound of thunder is Zhen, so the gentleman understands that he should be fearful in heart and examine himself. This hexagram is entirely based on the situation where the father king is away and the eldest son remains, so the structure of Zhen is complete and its function is evident, hence it says "going out one can guard the ancestral temple and state sacrifices," without involving the situation where the father king and son are in the same country.

初九，震來虩虩，後笑言啞啞，吉。象曰：“震來虩虩”，恐致福也；“笑言啞啞”，後有則也。六二，震來厲，億喪貝，躋于九陵，勿逐，七日得。象曰：“震來厲”，乘剛也。初動而之上，故曰“躋于九陵”。億，必也。六三，震蘇蘇，震行無眚。象曰：“震蘇蘇”，位不當也。蘇蘇亦索索之義，處非其地，故危困不一，能懼而改行，則無眚矣。

The Line Statement of the first line of the Zhen hexagram says, "When thunder strikes, one is startled and looks around, but later laughs and acts freely, which is auspicious." The Image Commentary says, "Zhen comes with fear" means that fear can bring about good fortune; "laughing and talking joyfully" means that after the event, one's actions become regulated. The Line Statement of the second line says, "When thunder strikes, there is danger, and one will certainly lose money, climbing up to the high hill nine times; do not seek it, and after seven days it will be regained." The Image Commentary says, "Zhen comes with danger" is because the second line is above the first line's yang. The first line moves directly upward, so it says "climbing to the nine hills." "Yi" here means "certainly." The Line Statement of the third line says, "Under thunder, the spirit is scattered and uneasy, but due to fear, there is no calamity from action." The Image Commentary says, "Zhen makes one restless" is because it is in an improper position. "Su su" means the feeling of being timid and uneasy; since the third line is not in its proper position, it is in a state of danger and hardship. If it can change its behavior due to fear, there will be no calamity.

九四，震遂泥。象曰：“震遂泥”，未光也。處眾陰之中，為眾附比，剛陽之德而以位陰，故泥而未光也。六五，震往來厲，億無喪有事。象曰：“震往來厲”，危行也，其事在中，大無喪也。懼往亦厲，懼來亦厲，能行己以危，則富貴可保，故曰“無喪有事”，猶云不失其所有也。以其乘剛故危，以其在中故無喪，禍至與不至皆懼，則無喪有事。一有云懼陰之中。

The line statement of the fourth line of the Zhen hexagram says, "Below the thunder, it sinks into mud." The image commentary says that "Zhen follows mud" is because its virtue is not yet great. The fourth line is in the midst of many yin lines, being attached to and favored by them. Though it has the virtue of yang, it is in a yin position, hence sinking and not being great. The line statement of the fifth line says, "Below the thunder, going and coming are both dangerous, but there will certainly be no loss, and it is still possible to conduct sacrifices." The image commentary says that "Zhen going and coming are dangerous" refers to the difficulty of action; since it holds to the middle, there is generally no loss. Going is dangerous, coming is dangerous, and being cautious and fearful in action preserves wealth, so it says "no loss, there is no calamity," meaning it does not lose what it originally has. The fifth line is in danger because it is above the fourth line which is yang, but it does not lose anything because it is in the middle position; since danger comes or does not come and it remains ever cautious, it does not lose anything and can still carry out its duties. Another version includes the phrase "fear in the midst of yin."

上六，震索索，視矍矍，征凶。震不于其躬，于其鄰，無咎。婚媾有言。象曰：“震索索”，中未得也。雖凶無咎，畏鄰戒也。危以動，懼以語，無交而求，則民弗與也，故以征則凶，能以鄰為懼，則可免咎。鄰謂五也，五既附四，己或與焉，則招悔而有言矣，能以鄰為戒，不待及身而戒則無咎。

The Line Statement of the Upper Sixth line of the Zhen hexagram says: "Below the thunder shaking, one is cowering and unwilling to move forward, eyes wide with fear, looking around in all directions. Going forward brings misfortune. The thunder shaking has not fallen upon oneself, but only upon the neighbor, so there is no fault. At this time, marriages and in-laws will have gossip." The Image Commentary says, "Zhen (thunder) trembling" is because it has not yet attained the middle path; although there is danger, there is no fault because seeing the neighbor leads to caution. Acting recklessly in danger and speaking without fear leads to no intimacy yet seeking help, so the people will not be attached. Therefore, going forward recklessly brings misfortune; being able to take the neighbor's situation as a warning can avoid fault. "Neighbor" refers to the Sixth in the Fifth. Since the Sixth in the Fifth has already attached itself to the Ninth in the Fourth, if the Upper Sixth also gets involved, it will bring regret and gossip. Being able to take the neighbor as a warning, and being cautious before misfortune occurs, there will be no fault.

艮其背，不獲其身，行其庭，不見其人，無咎。雖處喧閧，亦無害於為學。有人於此，或日月而至焉，亦有終日而不至者，及其久也，去者常少。若居於家，聞嬰孩之啼則有不忍之心，聞奴婢喧戾則猶有不容之意，至於市井紛囂一不與我事，何傷於存誠養志!

The Hexagram of Gen states: "Resting on the back, one is unaware of one's own body; walking through his courtyard, one does not see the people within, and there is no fault." A person may be in the midst of noise and chaos, yet it does not hinder his study. For example, there are some people who practice diligently once a month or once a day, while others may not even reach that level throughout the day. Over time, those who give up in the middle are few. If one lives at home, hearing a baby cry may stir compassion, and hearing a servant quarrel may still leave room for tolerance. As for the clamor and noise of the marketplace, it has nothing to do with me. How could it harm the cultivation of sincerity and the nurturing of the mind?

易曰：“艮其背，不獲其身，行其庭，不見其人，無咎。”夫入他人之庭，不見其人可止也，艮其背至近於人也，然且不見，以其上下無應也。“時止則止，時行則行，動靜不失其時，其道光明”，學者必時其動靜，則其道乃不蔽昧而明白。今人從學之久，不見進長，正以莫識動靜，見他人擾擾，非關己事而所修亦廢。由聖學觀之，冥冥悠悠，以是終身，謂之光明可乎？

The Book of Changes says: "Stopping at the back, one is unaware of one's own body; walking through someone else's courtyard, one does not see the people inside, and there is no fault." Walking into another's courtyard and not seeing people may still be considered not coming into contact; however, "stopping at the back" is a place extremely close to the body, yet still unseen. This is because in a single hexagram, the yao above and below are paired in opposition and do not respond to each other. The Commentary on the Judgment says, "Stop when it is appropriate to stop, act when it is appropriate to act, and neither movement nor stillness miss their time; its way is bright." Scholars must make their movements and stillness conform to the right time, so that their way is not obstructed or obscured but clear and evident. Now, people have studied for a long time yet have not made progress, precisely because they do not understand the proper timing of movement and stillness. Seeing others being busy and involved in things that do not concern them, they also let their own cultivation go to waste. From the perspective of the learning of the sage, to live a life in confusion and indistinctness, drifting along without purpose, can it still be called bright?

彖曰：艮，止也，時止則止，時行則行，動靜不失其時，其道光明。艮其止，止其所也，上下敵應，不相與也，是以不獲其身，行其庭，不見其人，無咎也。［動靜不失其時，是時措之宜也，集義也，集義久則自有光明。靜則無見，必動乃見。其道光明，以其本之光明，故其發也光明。］易言“光明”者，多艮之象，著則明之義也。

The Commentary on the Judgment says: "Geng represents stopping. When it is time to stop, stop; when it is time to act, act. Both movement and stillness do not miss their proper timing, thus its way is bright. 'Stopping at the proper place' means stopping where it should stop. In a single hexagram, each yao is opposed by another yao above and below, and they do not relate closely to each other, so 'not perceiving one's own body, walking through his courtyard without seeing anyone, there is no fault.' When movement and stillness do not miss their proper timing, this is what the Doctrine of the Mean calls 'acting appropriately at the right time,' which is also what Mencius refers to as 'accumulating righteousness.' Accumulating righteousness over time naturally brings about brightness. If one remains still all the time, nothing will be revealed; only by moving can something be revealed. The reason its way is bright is because its nature is originally bright, so when it is expressed, it is also bright. In the Book of Changes, wherever it speaks of 'brightness,' it often refers to the image of the Geng hexagram, meaning 'only when something is evident can it be bright.'

象曰：兼山艮，君子以思不出其位。位，所安之分也。如“素夷狄行乎夷狄，素患難行乎患難”。初六，艮其趾，無咎，利永貞。象曰：“艮其趾”，未失正也。六二，艮其腓，不拯其隨，其心不快。象曰：“不拯其隨”，未退聽也。腓，體之隨也，不能禁其趾而徒止其腓，腓所未聽，故心不能快。

The Great Image says: Two mountains overlapping, this is the trigram Gen, and the gentleman understands from this that his thoughts should not exceed his proper position. What is called 'position' is the duty one is in, as the Doctrine of the Mean says, 'If one is in a barbarian land, act according to the circumstances of a barbarian land; if one is in hardship, act according to the circumstances of hardship.' The line statement of the first line says: 'Stop the toes, no fault, suitable for long adherence to the right path.' The Image Commentary says, 'Stopping the toes' indicates that the right path has not yet been lost. The line statement of the sixth line says: 'Stop the calf, but cannot save the part it follows, the heart is not at ease.' The Image Commentary says, 'Not saving the following part' is because the toes below do not yield. The calf is a part that moves with the body; one cannot first stop the toes, only stopping the calf in vain, for the toes do not obey, hence the heart is not at ease.

九三，艮其限，列其夤，厲薰心。象曰：“艮其限”，危薰心也。一身而動止中列，危至薰心。六四，艮其身，無咎。象曰：“艮其身”，止諸躬也。止於心，故能艮其身，咸之九四“朋從爾思”義近之。六五，艮其輔，言有序，悔亡。象曰：“艮其輔”，以中正也。不能施止於心而能止其言，故悔可亡也。上九，敦，艮吉。象曰：敦艮之吉，以厚終也。

The line statement of the Gèn hexagram's Nine in the Third says, "Stopping at the waist, tearing the muscles of the back, danger like fierce fire burning the heart." The Image Commentary says, "Stopping at the waist" indicates danger burning the heart. A body is split in the middle by being passive and stopped, danger reaching the point of burning the heart. The line statement of the Six in the Fourth says, "Stopping oneself, no fault." The Image Commentary says, "Stopping oneself" means applying the principle of stopping to oneself. Being able to stop at the heart, one can stop the body. The line statement of the Jiān hexagram's Nine in the Fourth says, "Friends come according to your thoughts," which is similar in meaning. The line statement of the Six in the Fifth says, "Stopping the mouth and tongue, speaking in order, regret disappears." The Image Commentary says, "Stopping the cheek" is because it is in the central and correct position. The Six in the Fifth cannot apply the principle of stopping to the heart, yet can stop one's speech, so regret can disappear. The line statement of the Upper Nine says, "Stopping with sincerity, auspicious." The Image Commentary says, stopping with sincerity is auspicious because one can complete the stopping with sincerity.

漸。女歸吉，利貞。彖曰：漸之進也，女歸吉也。進得位，往有功也；進以正，可以正邦也。其位，剛得中也；止而巽，動不窮也。漸者，天地之施交。“女歸吉”，“進得位”，皆指六四。施一作始。象曰：山上有木，漸，君子以居賢德善俗。居可久之德，難從無征之德，君子不以責人。君子以賢德自居，不強率人，待其心回，故善俗自然。一作不可推行無徵難從之德。

The hexagram "Gradual Progress" states: "A woman going out in marriage will have good fortune; it is appropriate to maintain uprightness." The "Commentary on the Judgment" says: Gradual progress means advancing in order, so a woman going out in marriage will have good fortune. Advancing and each attaining their proper position, going forward will bring success; advancing while following the right path will enable the state to be properly governed. The term "its position" refers to the nine in the fifth line, which is a strong yang line in the center. Below is the mountain (Geng) that stops, and above is the wind (Xun) that is yielding, so action will not lead to hardship. Gradual progress is the mutual interaction of the energies of heaven and earth. "A woman going out in marriage will have good fortune" and "advancing and attaining proper position" both refer to the sixth line in the fourth position. The character "shī" in another version is "shǐ." The "Great Image Commentary" says: Mountains growing trees, this is the "Gradual Progress." The gentleman thus understands the need to reside in virtue and cultivate the customs. The gentleman resides in a virtue that can endure long; he does not demand from others those lofty doctrines that are difficult to follow and lack evidence. The gentleman resides in virtue, does not force others, waits for them to change their minds of their own accord, so the customs naturally become refined. Another version reads "it is not appropriate to promote unverified and difficult-to-follow virtue."

初六，鴻漸于干，小子厲，有言無咎。象曰：小子之厲，義無咎也。鴻為水鳥，漸進之始，出至於乾。鴻鵠之志非小子所量，見其出陸，爭欲危之，且疑其所處，非君子信己而行，義無咎也。六二，鴻漸于磐，飲食衎衎，吉。象曰：“飲食衎衎”，不素飽也。衎衎，和樂貌。飲食和樂，不徒飽而已，言獲志之多也。

The first line of the "Gradual Progress" hexagram says: "Wild geese gradually fly to the banks and high ground by the water, the young person is in danger, incurs blame, but has no fault." The Image Commentary says that the danger of the young person, in terms of principle, has no fault. The goose is a water bird, and its gradual beginning is moving from the water to the high ground. The ambition of the goose is not something the young can comprehend; seeing it leave the water and land, they rush to harm it and suspect its position. This is not due to the gentleman's self-confidence being inappropriate, but in terms of principle, there is no fault. The second line of the hexagram says: "Wild geese gradually fly to a large rock, eating and enjoying themselves, auspicious." The Image Commentary says, "Eating happily" means it is not eating in vain. "Happily" refers to a harmonious and joyful state. Eating with a joyful heart is not merely about filling the stomach, but indicates that its wishes are fulfilled.

九三，鴻漸于陸，夫征不復，婦孕不育，凶，利禦寇。象曰：“夫征不復”，離群醜也；“婦孕不育”，失其道也；“利用禦寇”，順相保也。漸卦九三、六四易位而居，三離上卦，四離下體，故曰“夫征不復，婦孕不育”，然相與之固，物莫能間，故利用禦寇也。“征不復”者，變為艮且得位也，如六四之得桷；三四非正合，故曰“失其道”也。

The Line Statement of the Nine in the Third of the "Gradual Progress" hexagram says: "Wild geese gradually fly to high and level ground, the husband goes to war and does not return, the woman is pregnant but cannot raise the child, which is dangerous; it is favorable to defend against bandits." The Image Commentary says, "The husband going to war and not returning" is leaving his own kind; "the woman being pregnant but not giving birth" is losing the right path; "favorable for defending against bandits" is mutual adaptation and mutual preservation. In the "Gradual Progress" hexagram, the Nine in the Third and the Six in the Fourth exchange positions: the Nine in the Third leaves its original upper trigram, and the Six in the Fourth leaves its original lower trigram. Therefore, it is said, "the husband goes to war and does not return, the woman is pregnant but cannot give birth." However, the two lines are closely connected and inseparable, so external forces cannot interfere, hence it is favorable to defend against bandits. The phrase "the husband does not return" is because the Nine in the Third comes down to become part of the mountain trigram and occupies a proper position, just as the Six in the Fourth can find a place to rest. The Three and Four lines originally do not have a proper relationship, hence it is said, "losing the right path."

六四，鴻漸于木，或得其桷，無咎。象曰：“或得其桷”，順以巽也。木非鴻所居，如四之易位而在上也，然本坤之爻，進而為巽，故或得其桷，居之可安也。順巽則眾所與也，故得所安。九五，鴻漸于陵，婦三歲不孕，終莫之勝，吉。象曰：“終莫之勝吉”，得所願也。上九，鴻漸于陸，其羽可用為儀，吉。象曰：“其羽可用為儀吉”，不可亂也。無應於下，羽潔無汙，且處於高，故曰漸陸。

The Line Statement of the Sixth Line of the "Gradual Progress" hexagram says, "Wild geese gradually fly up to the trees, perhaps they can find a straight branch, without fault." The Image Commentary says, "Perhaps they can find a straight branch" because it is gentle and humble. Trees are not the natural dwelling place of wild geese, just as the Sixth Line, though originally part of the Earth hexagram, moves up to the upper trigram. However, since it originally belongs to the Earth hexagram, moving up to become the Wind hexagram, it may find a straight branch to rest upon, which is stable. Being gentle and humble brings it into harmony with others, so it can find a secure place. The Line Statement of the Ninth Line of the Fifth position says, "Wild geese gradually fly up to the high hill, the woman is unable to conceive for three years, but in the end, no one can surpass them, which is auspicious." The Image Commentary says, "In the end, no one can surpass them, which is auspicious" refers to the realization of one's aspirations. The Line Statement of the Ninth Line at the top says, "Wild geese gradually fly toward distant places, their feathers can be used for ceremonial adornment, which is auspicious." The Image Commentary says, the feathers can be used for ceremonial adornment and are auspicious because their formation is orderly. The Ninth Line at the top has no corresponding line below it, its feathers are clean and unspoiled, and it is in a high position, so it is said "gradually moving on land."

歸妹。征凶，無攸利。彖曰：歸妹，天地之大義也，天地不交而萬物不興，歸妹，人之終始也，說以動，所歸妹也。“征凶”，位不當也；“無攸利”，柔乘剛也。泰之九三進而在四，六四降而在三，故曰“天地之大義”也。然泰道將終，徵將為否，故曰“凶”。三五皆乘剛，必退反乃吉。

The Hexagram of Following the Maiden states: "Going forward brings danger, and there is no benefit." The Commentary on the Judgment says: A maiden going out to marry is the great principle in the relationship between heaven and earth; when the energies of heaven and earth do not meet, all things cannot arise. The marriage of a maiden relates to the end and beginning of human relationships; acting out of joy, she marries. "Going forward brings danger" is because the position is improper; "there is no benefit" is because the yin is above the yang. This hexagram comes from the Hexagram of Great Communication: the nine in the third of Great Communication moves up to the fourth position, and the six in the fourth moves down to the third position, hence it is called "the great principle of heaven and earth." However, the way of Great Communication is about to end, and proceeding further would become the Hexagram of Non-Communication, hence "danger." The six in the third and the six in the fifth are above the yang, so they must retreat to be auspicious.

歸妹與革，均是澤為大卦，義不相干，故革具四德而歸妹初不言德也。妹者是少女之稱也，對長男而言之，故言少女。先儒謂侄娣之義於卦不見，於爻辭則有君與娣之稱。長男而與長女，是人之常也；少女而與少男，是人之感也。說以動須是歸妹，聖人直是盡人情。象曰：澤上有雷，歸妹，君子以永終知敝。永常禮之終，知人情之敝。

The hexagrams "Gui Mei" and "Ge" both take the hexagram of兑 (Lake) as their main element, yet their meanings are entirely different. The hexagram "Ge" possesses the four virtues of yuan, heng, li, and zhen, but the hexagram "Gui Mei" does not begin with a discussion of virtue. "Mei" refers to a young woman, and it is addressed to a young man, hence it is called the young woman. The meaning of the younger sister and younger brother accompanying the bride, as discussed by previous Confucian scholars, is not clearly visible in the structure of the hexagram, but it appears in the line statements with the terms "jun" (lord) and "di" (younger sister). A young man paired with a young woman is the normal way of human relations; a young woman paired with a young man is a natural emotional connection. Acting out of joy will certainly result in "Gui Mei," and the sage has truly explained human emotions thoroughly. The "Great Image Commentary" states: water in the lake above with thunder echoing, which is "Gui Mei." The gentleman thus understands that the eternal rites should be enduring and that one should be aware of the flaws in human emotions. "Yong zhong" means to bring the eternal rites to a lasting conclusion, and "zhi bei" means to recognize the tendency of human emotions to deteriorate.

初九，歸妹以娣，跛能履，征吉。象曰：“歸妹以娣”，以恆也；“跛能履吉”，相承也。陽處於上，不可不隨，故征吉，以兌應震，合卦之義，常道也。爻為陽故能履，非匹故跛。九二，眇能視，利幽人之貞。象曰：“利幽人之貞”，未變常也。震動乎上，雖匹而不至，所以眇，陽中，故能視。不援上，幽人之貞也。

The line statement of the initial line of the "Gui Mei" hexagram says, "A daughter is married with a concubine accompanying her, like a lame person who can still walk, and going forward brings good fortune." The image commentary says, "Guilt in marriage through a concubine" follows the constant path; "A lame person can walk and this is good fortune" indicates the ability to serve the main wife. Since there is a yang line above, one cannot help but follow, so going forward brings good fortune; the lower trigram兑 (Lake) responds to the upper trigram震 (Thunder), which perfectly matches the meaning of this hexagram, following the constant path. This line itself is yang, so it can still move; it is not the proper spouse, hence it is called "lame." The line statement of the second line says, "Although one eye is blind, one can still see, it is favorable for the virtuous person who remains in seclusion to maintain constancy." The image commentary says, "It is favorable for the secluded person to maintain constancy" does not change the constant path. The trigram震 (Thunder) above is in motion, though it is the spouse, it does not descend, hence it is called "blind"; the second line is a yang line and occupies the central position, so it can still see. Not clinging to above, this is the constancy of the secluded person who remains in seclusion.

六三，歸妹以須，反歸以娣。象曰：“歸妹以須”，未當也。三陰本彙征在上，今六三反下而為兌，故曰“歸妹以須，反歸以娣”。女當待年於家，今待年夫家而反歸，故曰“未當”。九四，歸妹愆期，遲歸有時。象曰：愆期之志，有待而行也。九四當速交而為泰，今獨後者，三有所待也，故曰“愆期”。

The *Line Statement* of the sixth line of the *Guan* hexagram says, "Marriage requires waiting, returning later to marry as a secondary wife." The *Image Commentary* states that "marriage requires waiting" indicates improper position. Originally, the three yin lines were moving upward together, but now the sixth line has descended to form the body of *Dui* (Lake), hence the statement "marriage requires waiting, returning later to marry as a secondary wife." A woman should wait at her parents' home until the proper age for marriage, but now she waits at her husband's home and returns, hence "improper." The *Line Statement* of the ninth line of the fourth position says, "Marriage is delayed, but there will be a suitable time for marriage later." The *Image Commentary* states that the intention of delay is to wait for the right time before acting. The ninth line of the fourth position should quickly connect with the first line to form the *Tai* hexagram, but it lags behind because the sixth line is still waiting, hence "delayed period."

六五，帝乙歸妹，其君之袂不如其娣之袂良，月幾望，吉。象曰：“帝乙歸妹”，不如其娣之袂良也；其位在中，以貴行也。歸妹，交泰之事備矣，與泰六五同，又於此見□□為之戒也。以其貴行，故戒其滿以幾望。一作又於此見新故之戒也。上六，女承筐無實，士刲羊無血，無攸利。象曰：上六無實，承虛筐也。上六與六三皆陰，故士女無實。

The Line Statement of the sixth line in the hexagram Gui Mei says: "King Yi married off his younger sister, the main wife's sleeve was less splendid than that of the concubine's; the moon is almost full but not yet complete, which is auspicious." The Image Commentary says, King Yi married his sister, the main wife's sleeve was less splendid than that of the concubine's; she holds a central position and remains virtuous, thus marrying down from a position of honor. By the time of Gui Mei, the harmonious union of heaven and earth has been fully established, which is the same meaning as the sixth line of the hexagram Tai, "King Yi married his sister." Here we can also see a warning. Because she marries from a position of honor, the phrase "the moon is almost full" warns her not to become overly full. Another version says, "here we also see the warning of new and old." The Line Statement of the top sixth line says: "The woman holds a bamboo basket with nothing inside, the man slaughters a sheep but sees no blood, there is no benefit." The Image Commentary says, the top sixth line is empty and lacks substance, holding an empty basket. The top sixth line and the third line are both yin lines, so both the man and the woman end up empty and lacking substance.

豐。亨，王假之，勿憂，宜日中。宜日中，不宜過中也。彖曰：豐，大也，明以動，故豐。“王假之”，尚大也；“勿憂宜日中”，宜照天下也。日中則昃，月盈則食，天地盈虛，與時消息，而況於人乎!況於鬼神乎!月盈則食，中弦盈之極也，此人鬼所以惡盈禍盈也。象曰：雷電皆至，豐，君子以折獄致刑。盛明如天，大之至也，動於上而明於下，故折獄致刑，民不惑矣。

The hexagram of "Great Abundance" says: "It is smooth, the king personally attends to the matter, there is no need for worry, it is appropriate as the sun is at its zenith." The phrase "appropriate as the sun is at its zenith" means that it is not appropriate to exceed the zenith. The "Commentary on the Judgment" says: "Great Abundance means great abundance. The lower trigram is Li (Fire), which represents brightness, and the upper trigram is Zhen (Thunder), which represents movement, so there is great abundance." "The king comes to it" signifies the promotion of great abundance; "there is no need for worry, appropriate as the sun is at its zenith" means that it should illuminate the whole world. When the sun reaches its zenith, it begins to incline; when the moon is full, it begins to wane. Heaven and earth follow the sequence of time, having fullness and emptiness, increase and decrease. How much more so for human beings and ghosts and spirits! When the moon is full, it wanes because it has passed the waxing and waning phase and has reached its peak. This is precisely why both human beings and ghosts and spirits dislike fullness and bring calamity upon fullness. The "Image Commentary" says: Thunder and lightning come together, which is the hexagram of "Great Abundance." The gentleman thus understands that he should decide lawsuits and carry out punishments. Great brightness is like heaven, reaching its utmost extent; movement is above and brightness is below, so when deciding lawsuits and carrying out punishments, the people will not be confused.

初九，遇其配主，雖旬無咎，往有尚。象曰：“雖旬無咎”，過旬災也。所之在進，光大其宜也，故往而有尚。非均是陽爻，則蔀暗之災，與六二疑疾無以異也。六二，豐其蔀，日中見斗，往得疑疾，有孚發若，吉。象曰：“有孚發若”，信以發志也。凡言往者，皆進而之上也。初進而上則(進)［遇］陽而有尚。二既以陰居陰而又所應亦陰，故往無所發，愈增疑疾，能不私於累，信然接物乃吉。宜日中而所應得陰，故曰“見斗”，五在君位，故以斗喻夜見之象。

The line statement of the initial line of the Geng hexagram says, "Meeting a suitable superior, though equal in status, there is no fault, and going forward will be praised." The image commentary says, "Though equal, there is no fault." If one goes beyond equality, there will be misfortune. The initial line's movement is upward, expanding its path, which is appropriate, hence it will be praised. If it were not a yang line, it would suffer misfortune from being obscured and darkened, similar to the situation of line six two, where suspicion leads to illness. The line statement of line six two says, "Obstruction is great, the sun is at mid-heaven yet the Big Dipper is seen; going forward will bring suspicion and illness, but if one is sincere and can inspire the other, it is auspicious." The image commentary says, "With sincerity, one inspires the other's will." All mentions of "going forward" refer to upward movement toward the upper. The initial line moving upward meets a yang line and is praised. Line six two, being a yin line in a yin position, and its corresponding line six five also being a yin line, has nothing to inspire, thus increasing suspicion; only by not letting private intentions burden the mind and by sincerely receiving external matters is it auspicious. It should be like the sun at mid-heaven, yet it corresponds to a yin line, hence "seeing the Big Dipper." Line six five is in the position of the ruler, hence the Big Dipper is used to symbolize the scene visible only at night.

九三，豐其沛，日中見沫，折其右肱，無咎。象曰：“豐其沛”，不可大事也。“折其右肱”，終不可用也。所應在陰，故曰“豐沛”。能折其右肱，絕去上六而不累其明，則可免咎也。光大之上，陰柔之終，不可用也。九四，豐其蔀，日中見斗，遇其夷主，吉。象曰：“豐其蔀”，位不當也；“日中見斗”，幽不明也；“遇其夷主”，吉行也。無應於下，近比於五，故亦云“見斗”；正應亦陽，故云“夷主”。

The line statement of the third line of the "Fullness" hexagram says, "The canopy is grand, the sun is at its zenith yet small stars are seen, the right arm is broken, there is no blame." The image commentary says, "Fullness in its overflow" is not suitable for great undertakings; "breaking the right arm" is ultimately not to be employed. The third line corresponds to the sixth line above, which is a yin line, hence it is called "fullness in its overflow." It can break its own right arm, cut off its connection with the sixth line, and not let its brightness be tainted, thus avoiding blame. When brightness is grand, being in a high position is the end of yin, which is not to be employed. The line statement of the fourth line says, "The covering is grand, the sun is at its zenith yet the Big Dipper is seen, meeting a ruler of equal status, it is auspicious." The image commentary says, "Fullness in its covering" is inappropriate position; "the sun at zenith seeing the Big Dipper" is darkness and confusion; "meeting an equal ruler" is how it becomes auspicious. The fourth line has no corresponding line below it, only close to the fifth line, so it is also called "seeing the Big Dipper"; its proper correspondence is the first line, which is a yang line, hence it is called "equal ruler."

六五，來章，有慶譽，吉。象曰：六五之吉，有慶也。來章，反比陽則明也；有慶，得配於四也。上六，豐其屋，蔀其家，窺其戶，闃其無人，三歲不覿，凶。象曰：“豐其屋”，天際翔也；“窺其戶，闃其無人”，自藏也。豐屋蔀家，自蔽之甚，猶大明之世而夷墨其行，窮大而失居者也。處上之極，不交於下而居動之末，故曰“天際翔”也。

The Line Statement of the Fifth Line of the Hexagram of Abundance says, "Recruit a virtuous and talented person with literary ability, and there will be blessings and good reputation, which is auspicious." The Image Commentary says that the Fifth Line is auspicious because it brings blessings. "Come to the bright" means turning back to be close to the yang line and thus attains brightness; "having blessings" means receiving the support of the Fourth Line. The Line Statement of the Sixth Line at the Top says, "The house is high and lofty, but the family dwelling is obscured; looking into its door, it is quiet and empty, for three years no one is seen, which is dangerous." The Image Commentary says, "The house is high" is like flying at the edge of the sky; "looking into its door, quiet and empty" means that one has hidden oneself. A house that is high and lofty but the family dwelling is obscured indicates that one has hidden oneself to the extreme, like being born in a time of great clarity yet making one's own conduct obscure and dirty. This is someone who seeks only greatness and loses the place to rest. The Sixth Line at the Top is in the highest position, not connecting with the lower lines, and is at the end of the Hexagram of Thunder, so it is said, "flying at the edge of the sky."