The hexagram "Governing" (Dui below, Kun above)

兌下坤上。臨者，大也。不曰大而曰臨者，臨之大在乾，乾之臨在臨也。乾元亨利貞，乾行也；臨元亨利貞，行乾也。至于八月有凶者，有行斯有志矣，君子觀焉。是故以臨行乾，乾剛方長而思有凶也。

The hexagram Lin is composed of Dui below and Kun above. "Lin" means great. It does not directly say "great" but uses "Lin" because the greatness of Lin comes from Qian, and the proper manifestation of Qian is precisely in "Lin." Qian says "Yuan, Heng, Li, Zhen," which refers to Qian itself acting. Lin says "Yuan, Heng, Li, Zhen," which refers to carrying out the way of Qian. As for "until the eighth month there is danger," it means that once there is action, there is a will. The gentleman should be cautious at this point. Therefore, using "Lin" to carry out the way of Qian, when the proper yang is growing strong, one should foresee danger.

大之亨者，以正也；以正者，天之道。以教思無窮、容保民無疆者，人之道。消不乆者，恆而已矣，天之道也，君子觀焉，臨也。無窮者，天之行；無疆者，地之徳。聖人之教，成於徳行。元亨利貞，乾行也，咸而後具。初九九二之吉，由咸臨也。初則未中，故貞吉；二則中而得位，故吉無不利。初貞二利，皆得於乾，故皆吉也。貞而未行者，命也；志行正者，性也；吉無不利，亦命也。闕。

"The reason 'Great' is harmonious is because it is upright; and the reason it can be upright is due to the way of Heaven. 'Infinite teaching and boundless protection of the people' represents the way of humanity. Decline without enduring long is based on a single 'constancy,' which is the way of Heaven. The gentleman observes this as 'approaching' (临). 'Infinite' refers to the movement of Heaven, 'boundless' refers to the virtue of Earth; the achievement of the sage's education lies in virtue. 'Original, harmonious, advantageous, and upright' are actions carried out by Qian itself. There must be 'mutual感应' (response) before they are complete. The good fortune of initial Nine and Nine in the Second is precisely because of 'mutual感应' (response) and 'approaching.' Initial Nine has not yet reached the center, so it is only said to be 'upright and good fortune'; Nine in the Second has both reached the center and is in the proper position, so it is said to be 'good fortune, without any disadvantage.' The uprightness of Initial Nine and the advantage of Nine in the Second both come from Qian, so they are both good. Being upright but not yet acting is fate; acting with all intentions upright is nature; 'good fortune without any disadvantage' is also fate. The following text is missing."

坤下巽上，闕。以下觀上，為圜為大赤，孰為下求我而物與觀也？小人道非自道也，況有厲利己之道乎？知各宜易。大觀在上，我何窺焉？入于幽谷，失中矣。曰中而失中，未可也。坤之二曰不習無不利。我生進退，巽之初也；變化者，進退之象。晦其家，知有主；用六承順，有尚矣。

The hexagram Guan is composed of the hexagram Kun below and Xun above, though the original text is missing here. Observing from below to above, the image is that of a circle and a great red color; who would be willing to take a lower position to seek me, and would all things be willing to share in my observation? The way of the petty person is not their own inherent way, let alone the approach of "having danger but benefiting oneself." Knowing what is suitable for each leads to ease. The great and observable is high above, so why should I look through a door crack? "Entering the deep valley" leads to losing the center; merely speaking of the center while actually losing it is not acceptable. The line six two of the hexagram Kun says "without practice, there is no disadvantage." "Observing my life, advancing and retreating" refers to the meaning of the first line of the hexagram Xun; the ability to change is precisely the image of advancing and retreating. Concealing one's household, one realizes there is a master; with the use of all sixes and being able to follow and comply, one then has something to value.

觀我生君子者，觀我生行四徳者，五也。是故中正以觀天下，莫尚乎觀民。觀其生君子者，觀上也。未坦坦也而闕觀也，觀其生者未一也，非雲行也，非晦感也，非稱物之施也，非不盈之坎也，觀之極如是而已。然無咎者，觀君子也。不滅觀乎乃止，止乃即艮之時。即也，時之即艮也。

"Observing my life, the superior person incurs no blame," refers to observing one's own life, which corresponds to the line known as Nine in the Fifth. Therefore, by observing the world with the virtue of being both central and upright, nothing is more important than observing the people's conditions. "Observing others' lives, the superior person incurs no blame" refers to looking up to those in higher positions. The path is still not smooth, and here there is an omission regarding the term "observation." Those who observe others' lives have not yet reached a state of focus: they are neither "clouds moving," nor "hidden feelings," nor "equitable giving," nor "not overflowing" as in the trigram Kan. Observation reaches its limit, and that is all. Yet it is still "without blame" because what is being observed is the superior person. Only by not extinguishing this observation can one achieve stillness; once stillness is attained, it aligns with the timing of the trigram Gen.the so-called "即" means that the timing coincides with Gen.

形而上者謂之道，道則有象矣。成象成物，在天在地。天地設位，聖人成能，行立乎其中而成，而與無不成也，無不與也，而易不與焉。在知為知，在作為作。風行地上，其化可觀，其行莫睹。方者，物之所；民者，君之二；教者，化之跡。

What is called Dao is beyond form. With Dao there comes form. Form gives rise to images and brings about all things; one is in heaven, one is in earth. Heaven and earth set the positions of above and below; the sage develops his ability and operates and establishes himself within it to achieve results. It accomplishes everything and gives to everything, yet the Book of Changes does not take part in it. When it falls upon 'knowledge,' it becomes knowledge; when it falls upon 'action,' it becomes action. The wind moves across the earth, its nurturing is visible, but its movement is not seen. 'Place' is where all things are situated; 'people' is the second role of the ruler; 'teaching' is the trace left by nurturing.

震下離上。天地養萬物，自有合也。自嘉自利，無幽不達。頤中有物，則噬而嗑也。噬嗑而亨，無合而□也。不分不合，不合不章。柔得中，明也；上行，動也；動而明，章也。蒙初六用桎梏，坎上六置叢棘，睽六三之天劓，困九五之劓刖，皆象也。中孚之議獄緩死、解之赦過、旅之不留、賁之無敢，皆君子之情也。

The hexagram Shihhe (噬嗑) has the structure Zhen below and Li above. Heaven and Earth nurture all things, inherently possessing a harmonious way. They naturally bring about beauty and benefit, and even the darkest corners are not left unenlightened. When something is held in the mouth, it must be bitten open and then closed again. Shihhe can be harmonious because it is through separation that harmony is achieved. Without separation, there can be no union, and without union, there can be no clarity. Flexibility with the right center is clarity; moving upward is action; action that brings clarity results in clarity. The line 'use words to bind' in the first line of Meng (蒙) hexagram, 'placed among thorny bushes' in the sixth line of Kan (坎) hexagram, 'his person is heaven and his nose is cut off' in the third line of Kui (睽) hexagram, and 'nose and foot cut off' in the fifth line of Kun (困) hexagram all represent images of punishment and litigation. 'Discussing cases and delaying execution' in Zhongfū (中孚) hexagram, 'forgiving mistakes and pardoning crimes' in Jie (解) hexagram, 'not leaving cases unresolved' in Lv (旅) hexagram, and 'daring not to decide cases' in Ben (贲) hexagram all reflect the concern of the gentleman.

豐則多故矣，折獄致刑，其時然也，非聖人之所尚也。噬嗑之利用獄，利於除間而已矣，非以用獄為利也。豐亨王假之，豈以折獄為務哉？頤中有物，間而未合，害也，必除焉乃終。小懲大戒，所以養民。滅趾不行，養之初也。乘剛處中，則所噬皆柔，柔則易矣，如夬之決一陰也。

When we reach the hexagram of Fullness, there are many incidents; "resolving cases and applying punishments" is a result of that situation, not something the sage promotes. The hexagram of噬嗑 says "favorable for litigation," which merely means it is beneficial for removing obstacles in the middle, not that using punishment is considered beneficial. The hexagram of Fullness says "favorable, the king goes to it," is that saying that resolving cases is the main concern? Having something in the mouth, an obstruction in the middle that prevents closure, is harmful, and must be removed to conclude. "Light punishment and great warning" is precisely for the benefit of the people. "Shoes and restraints destroy the toes" and prevent movement, that is the beginning of nurturing. Riding on a strong line and being in the center, what is bitten are all flexible lines, which are easy to deal with, just like the hexagram of夬, which decisively removes that one yin line.

絶彼之通，所尚乃窮。即戎則不足以絶之，中乃絶闕。不正過中之柔，其噬難矣，過毒者也。毒不在它，噬失而自致也，故曰小吝無咎。得金矢，則其剛直矣；損其直，乃光也。損之實難，黃金而矢可知也，當而光可知也，貞厲而章可知也。除間之序，先難而後易，得當則既除矣。貞厲無咎，孰先孰後？同乎一當。滅耳則終不聞矣；滅耳之凶，始於不聞而終於無聞。

Cutting off another's path, what is esteemed ends up in a dead end. Actual warfare is not enough to cut it off; only by being in the center can it be cut off—here the text is missing. If the flexible line is not properly aligned and overly flexible, it becomes difficult to handle, for it is excessively poisonous. The poison is not elsewhere, but comes from self-inflicted loss of mouth, thus leading to self-inflicted harm. Therefore, it is said, "a small hardship brings no blame." "Obtaining the golden arrow" shows its straightness; being able to reduce one's own straightness is brightness. Reducing is indeed difficult, thus the weight of "gold" and "arrow" is known, "being appropriate and bright" is known, and "steadfastness with danger and clarity" is also known. The order of removing obstructions is first difficult then easy; once appropriate, the obstruction is entirely removed. "Steadfastness with danger brings no blame," who comes first and who comes later? They all return to the single word "appropriate." "What is tied to the neck is cut off," finally hearing is lost; the凶 of losing the ear arises from unwillingness to listen, and ends in complete inability to hear.

離下艮上。物相雜，天文也。文不可以色見，明以止者見之；明以止，亦文也。明庶政無敢折獄，人文也。以舎為初，剛以為義。須，需也。中而與上，故興用六之吉，終不適險。離也，故曰濡如；艮也，故曰翰如。

The hexagram B贲 is composed of the trigram Li (Fire) below and Gen (Mountain) above. When things are intermingled, that is the heavens. The beauty of things cannot be seen merely from their colors; it can only be perceived by those who are "bright yet able to stop." Being bright yet able to stop itself is a form of beauty. "To manage the myriad affairs without daring to decide capital punishment" is the human aspect. It begins with "abandoning" and upholds the meaning of firmness. "Must" means waiting. Being in the center and harmonizing with the superior, thus bringing about the auspiciousness of "All Sixes," ultimately not leading to peril. Li is said to be "moist like a stream"; Gen is said to be "elevated like a bird."

用六也，故終無尤；而吝皆有終者，亦以用六故也。當位疑也，故白馬翰如，匪冦婚媾，要其終也。終無尤，應初也。其義云何？舎而已矣。初九之舎，行乾也；六五之吝，用坤也。君子之文，爻異而天同，果而已，安用飾？賁，飾也，故終乃有喜。應而志上，白而非色，習謙宜熟賁爻。

Because of the use of all sixes, the final outcome is without blame; those lines with the word 'lìn' (difficulty) also have their conclusion, similarly because of the use of all sixes. When a line is in the correct position yet there is doubt, it is said, 'A white horse gallops swiftly, not a robber but a bridegroom,' referring to its final outcome. 'Final outcome without blame' is in correspondence with the first line. What is the meaning? It is simply the concept of 'abandoning' or 'giving up.' The 'abandoning' of the first line is to follow the way of Qian (Heaven); the 'difficulty' of the sixth line is to take the way of Kun (Earth). The virtue of the gentleman is expressed in different lines, yet all originate from Heaven. Decisiveness is enough, why add external embellishment? 'Bèn' (Decoration) is embellishment, so there is finally joy. With a corresponding line yet the mind is directed upward, white is preferred without taking colors—those who wish to be familiar with the virtue of humility should thoroughly study each line of the Bèn hexagram.

坤下艮上。柔變剛，名曰剝。窮則變，天也，人亦如之，故曰剝剝也。剝不利有攸往，夬亦有不利焉；否不利君子貞，泰亦有不利焉。時則行，不利則止，君子之所尚也。盈者，物之始生；息者，物之終盡。盈必有虛，消而後息，天地之終始也。終始不息之謂行，天行無止，順而止之者人也。

The hexagram Bao is composed of the earth below and the mountain above. The softness changes and the hardness disappears, which is called "Bao" (peeling off). When something reaches its limit, it changes, which is the natural law, and also applies to human affairs. Therefore, Bao means peeling off. The Bao hexagram says "it is not advantageous to go forward," and the Gua hexagram also has unfavorable aspects. The hexagram Po says "it is not advantageous for the gentleman to be steadfast," and the Tai hexagram also has unfavorable aspects. When the time comes, one should act; when it is unfavorable, one should stop. This is what the gentleman values. "Ying" is the beginning of growth for all things, and "xi" is the end of all things. After fullness comes emptiness, and after decline comes renewal. This is the cycle of the heavens and the earth. The continuous cycle of beginning and end is called "xing" (movement). The movement of heaven never stops, and those who can follow it and know when to stop are human beings.

人則有觀矣。觀乃謂之象，行乃謂之徳。元亨利貞，乾之四徳也；行此四徳者，君子也。是故天行無止，而尚天行者不息。山象君，地象民；民為本，本固寧。是故上以厚則下安宅，下安其宅則上得所附。詩曰俾爾單厚，民言如是，其君可知矣；書曰光宅天下，上治如是，其下可知矣。

A person who has a fixed position can be observed. When something can be observed, it is called "xiang" (image or symbol). When something can be put into action, it is called "de" (virtue). The four virtues of Qian (Heaven) are Yuan, Heng, Li, and Zhen. Those who practice these four virtues are the gentlemen. Therefore, the movement of Heaven never stops, and those who revere the movement of Heaven also never cease. Mountains symbolize the ruler, and earth symbolizes the people; the people are the foundation, and when the foundation is firm, the country is secure. Therefore, those in authority should be lenient and kind to those below, and those below can then live in peace and security. When those below are secure in their dwellings, those above have something to rely upon. The Book of Poetry says, "May you be rich and prosperous," and when the people's words reach this point, one can infer the character of the ruler. The Book of Documents says, "Shine and dwell in the world," and when those above govern to this extent, one can infer the character of the people.

剝也復也，皆天行也；尚天行者，兩觀焉。剝自下始，始於蔑貞，蔑貞以情。床者，人所息偃，中而止之，有與而後濟，今未辨也。中而需，能失上下而應上九，則位雖六三而不任變剛之咎。於剝能失，則於復能獨。以足以膚，其以漸也；以辨其以中也，宮人寵猶貫乎一。六五不如是，有復乎？用其道以自利也，而盡其所以自庇者，則其終也自不可用。是故墜於地者必復。解上六之以解悖也，大矣哉！剝六五之無不利也，廣矣哉！順而止之，廣也；靜得其時。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Glossary: Jiechu = Removal of ills Li San = Sixth in the Third Li Wu = Sixth in the Fifth Shang Liu = Sixth at the Top Pei and Fu are both manifestations of the movement of Heaven; those who revere the movement of Heaven should view these two trigrams together. Pei begins from the bottom, starting from "Mie Zhen," and Mie Zhen arises from private feelings. "Bed" is the place where a person rests and lies down; to stop it in the center requires assistance from others to accomplish things, and now it is still not clearly discernible. To be in the center and be able to wait, to be able to abandon the upper and lower and respond to the ninth line, then even though it is in the position of the sixth line in the third place, it does not bear the blame of changing into a strong line. In the Pei trigram, one can let go; in the Fu trigram, one can act independently. From "foot" to "skin," it is gradually ascending; from "discernment" to "center," "the favor of the palace attendants" still runs through it. If the sixth line in the fifth place does not do this, how can there be "Fu"? Using his way for personal gain, and exhausting the means of self-protection, then in the end, he himself will be of no use. Therefore, those who fall to the ground must surely return. The upper sixth line of the Jie Chu trigram is used to remove disorder and confusion, truly great! The "no disadvantage" of the sixth line in the fifth place of the Pei trigram, truly vast! To follow and stop is vast; to be still and to seize the right time.

震下坤上。復其見天地之心乎！亨而復大者正，正大而天地之情可見矣。復其見乎亨也，可見矣，小亨也。中也者，冬也；閉也者，拒也；不行者，貞也；后者，諸侯也；不省方者，觀息也；無祇悔者，之終也。窒惕之終，所以修身。

The Fu hexagram consists of the Zhen trigram below and the Kun trigram above. From the Fu hexagram, one can glimpse the heart of heaven and earth. It is smooth and able to return, with the great returning to the right path; when both are correct and great, the condition of heaven and earth becomes visible. What is actually seen in the Fu hexagram is "smoothness," and what is visible is a small instance of smoothness. "Center" refers to winter; "closure" refers to rejection; "not moving" refers to uprightness; "later" refers to the feudal lords; "not knowing the direction" refers to observing its rest; "no great regret" refers to reaching the end. Being blocked yet aware of caution, proceeding all the way to the end, is precisely what is used for self-cultivation.

下仁則得師矣，故休。頻復，勉也；厲者，義而已矣。勉而厲，及其成功一也。復於五陰之中，不可謂之眾矣，中也，故從中則自考而無不考也，坤之敦也。迷，不覺也。有災，非無妄也；有眚，匪正也。行師，訟之終也，用如是有不大敗乎？終有者，今未也。以其國君凶者，不以先王閉闗之道復其王也。閉闗，節也；出戸庭，訟不內矣，其有改乎？其體震也，而其用柔中，休也。

By being benevolent and in a lower position, one can gain the guidance of a teacher, hence it is called "Restoration." "Frequent restoration" refers to making an effort, while "danger" is merely a matter of righteousness; whether one makes an effort or faces danger, once success is achieved, they are the same. Among the five yin lines, restoration is not yet called "many," but only attains the middle; thus, following this "middle," one can self-examine and be fully aware, which is what the坤 (Earth) hexagram refers to as "Dun" (firmness). "Mist" means lack of self-awareness. "Having calamity" is not without misfortune, and "having a flaw" is not upright. "Military campaign" refers to the outcome of litigation, so using force in this way, how could it not result in great defeat? "Finally having" means that it has not yet occurred. "Because of his national ruler's misfortune" refers to not using the former king's method of seclusion to restore his way of kingship. "Seclusion" is restraint; "going out of the courtyard" means no longer keeping disputes within the household, which is not a change? Its nature is Zhen (Thunder), but its function is softness and the middle, which is called "Rest."

震下乾上。無妄元亨利貞，有無妄徳亦具。其匪正，則獨而已矣；有眚，則眇而已矣。剛自外來，復也，復則不妄矣。動而健，不孤也；剛中而應，不眇也。夫是之謂大正。大之亨，以正也。天之命，命也；天命之性也。聖人之作易，順此而已。自外來者，物也；物與則有明有行，不眇跛矣。

The hexagram Wuwang (Without Pretense) has Zhen (Thunder) below and Qian (Heaven) above. "Wuwang, Yuan Heng Li Zhen" — having Wuwang, virtue is complete. If not properly aligned, one remains isolated; if there is calamity, one becomes one-sided and limited. When strength comes from outside, it is "Fu" (return); if one can return, then there is no pretense. When movement is strong and vigorous, one is not isolated; when strength is in the center and there is a response, one is not limited. This is called "Da Zheng" (Great Righteousness). "Da" (great) is harmonious because of "Zheng" (righteousness). What heaven commands is destiny; what heaven's command assigns is nature; the sage composed the Book of Changes merely following this principle. What comes from outside is matter; when matter interacts, there is clarity and action, and one is no longer both limited and crippled.

多而一，一而多，故曰茂對時育萬物。繫辭曰：精氣為物，游魂為變。往而無不利者，無妄也；其匪正有眚，則不利有攸往。是故有無妄者，必觀其初，得失之原，制之在初；初不妄往，必得志矣。不作而成者，不耕穫也；不先而後者，不災畬也。不耕穫、不災畬，則利有攸往。未富者，需也，是謂無妄之中。

There are many things that return to one, and one gives rise to many, so it is said, "Prosperous and timely, nurturing all things." The Great Treatise says, "The vital energy forms things, and the wandering soul causes change." When going forth there is no disadvantage, this is without false movement; if not properly aligned and there is disaster, then "it is not advantageous to go forth." Therefore, those who possess the virtue of without false movement must examine its beginning: the source of gain and loss lies in the beginning; if one does not act recklessly and goes forth, one will surely achieve one's purpose. Not striving deliberately but naturally achieving, is "not plowing yet reaping"; not rushing ahead but later corresponding, is "not clearing the land yet cultivating it." Being able to not plow yet reap, and not clear the land yet cultivate, is advantageous to go forth. "Not yet rich" means waiting, which is called without false movement.

損之九二曰利貞征凶、弗損益之，象曰九二利貞，中以為志也。行人者，宜徵者也，或而繫，繫乃得牛；邑人者，宜止者也，征則凶矣。六三震也，故為行人，又為邑人；或得或災，皆失無妄之中也。志乎無妄之中者，弗損益之。正位凝命，何取於震之象乎？九四可貞無咎，乾事莫大乎享，享莫先於有無妄也。

The second line of the Sun Guai hexagram says, "It is advantageous to be sincere; going on a journey brings danger." "Not losing but gaining" is also mentioned. The Image Commentary says, "The second line is advantageous to be sincere, because it holds the middle as its intention." "Travelers" are those who should go out, but they hesitate and remain tied down, and once they are tied down, they get an ox. "Residents" are those who should stay, but once they go on a campaign, they meet danger. The sixth line belongs to the trigram Zhen (Thunder), so it can be either a traveler or a resident; whether it gains or suffers misfortune, it is losing the middle of what is without false expectation. Only those whose hearts are at ease in the middle of what is without false expectation can "not lose but gain." To establish one's position properly and stabilize the mandate of heaven, why take the image of Zhen's restlessness? The fourth line says, "It is advantageous to be sincere without blame." Handling affairs is not greater than sacrifice, and sacrifice is first of all carried out with a heart free of false expectation.

損乃可，可乃有，有乃恆，恆乃喜，喜乃慶。積善之家必有餘慶，外也；不家食吉，內也。疾者，未復也；可而後有喜，不可則藥。勿藥有喜，又何試乎？有眚者，不正也；有，其眇也。其往如是，終不得矣。窮之者，無妄之災也，芳自賞。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Ability may be diminished, but if it is still present, it can be sustained. Sustained ability brings joy, and with joy comes celebration. "A family that accumulates good deeds will surely have abundant blessings" refers to external outcomes; "not eating at home is auspicious" refers to internal matters. "Disease" indicates that recovery has not yet occurred; but if there is later joy, then treatment is not needed. "Without medicine there is joy" — why then should one attempt anything else? "A defect" signifies something not right; the use of the word "has" clearly shows its partiality. Following this path, one will ultimately gain nothing. The very thing that drives people to a dead end is an unexpected misfortune — nothing more than having fragrance and admiring oneself alone.

乾下艮上。豚魚吉利渉利貞者，中孚也；利貞不家食利渉者，大畜也。五大二亦大。五得尊位大中而名世者在內，剛健篤實輝光日新，時可知矣。其徳剛上，二也；尚賢能止健，五也。無尤而有慶，大正也。二之所以無尤者，以吉也；五之所以有慶者，以中也。利涉大川，應故也。何天之衢，大之終也。

The Great Accumulation hexagram has its structure with Qian below and Gen above. The statement "Pig and fish are auspicious, beneficial for crossing great rivers, beneficial for uprightness" belongs to the Middle Trust hexagram. The statement "Beneficial for uprightness, not eating at home is auspicious, beneficial for crossing great rivers" belongs to the Great Accumulation hexagram. Both Nine in the Second and Nine in the Fifth are referred to as "Great." Nine in the Fifth holds the honorable position, resides in the great center, and is esteemed in the world; its situation is known from "Strong, vigorous, sincere, and radiant with new light." "Its virtue is strong above" refers to Nine in the Second, while "Esteeming the virtuous and stopping the vigorous" refers to Nine in the Fifth. Without excess and with joy and celebration, this is great uprightness. Nine in the Second has no blame because it is auspicious; Nine in the Fifth has celebration because it is in the center. "Beneficial for crossing great rivers" is because the upper and lower trigrams correspond. "What heavenly path" indicates that the Great has reached its extreme.

乾坤二物也，其行不可分。名世之可名，天行也；舉名世而行天衢，故曰大畜時也。其徳者，天徳也；以畜其徳者，止乎順也。利者，坤道也；利己者，坤志也。雖危無咎，順也。已者，一已也；危而厲己，雖遇無妄之災，非我犯也。大畜之初，志而後行。輿者，五所安也；說輻者，未變也。

Heaven and Earth are two things, yet their movements cannot be completely separated. The renowned and named is the movement of Heaven; raising this renowned status and moving through the sky path is what is referred to as "Great Accumulation" discussing "time." The so-called "its virtue" is Heavenly Virtue; what is used to nurture this virtue is stopping yet being compliant. "Beneficial" is the way of Earth; "beneficial to oneself" is the intention of Earth. Although in danger without blame, it is because of compliance. "Already" refers to that "already"; facing danger and making oneself aware of fear, even if encountering an unexpected calamity, it is not I who has provoked it. The first line of Great Accumulation is first establishing a resolve and then acting. "Vehicle" is the thing where the Nine in the Fifth resides; "pleasing the spokes" is still not changed.

以健止者，中也；能止健者，慶也。大之未變者，未禴也；小之反目者，未繩也。君子之闕，時乎不正；無時乎不正者，聖人之時也。大畜也者，乾行也，利己而艱貞者也。日閒輿衛者，議之而後動也；上合志者，我無合也。良馬者，乾也；逐者，我欲也，法乾乾也，一而順。童牛也，童牛之牿，戒懼之至也。

The one that is strong and vigorous yet able to stop is the middle; the one that can stop the strong and vigorous brings good fortune. The great one remains unchanged because it has not yet reached the time of "yue sacrifice"; the small one "turns against" because it has not yet been straightened like a plumb line. The gentleman's text here is missing—sometimes it is not correct; but the one that is always correct is the time of the sage. Great Accumulation is the movement of Qian, which is beneficial to oneself yet difficult to maintain correctness. "The sun rests in the chariot and guards the palace" means acting only after deliberation; "harmonizing with the will above" means I do not force harmony. "Fine horse" refers to Qian, "chasing" refers to my desire, and what I emulate is the ceaseless diligence of Qian. When it comes to the young ox, "the yoke on the young ox" indicates extreme caution.

利己初志也，今喜焉，元吉也。童牛之牿，止其未有；豶豕之牙，克其方用。止其未有者，吉而元吉；克其方用者，大而無為。一人有慶，莫尚乎此。上行而三合，五吉而四喜。初發志者，有厲利己，中無尤之世也。何之亨？中無尤之道行矣。

"The benefit to oneself" refers to the determination of the first line. Now that there is joy, it is called "original good fortune." "A young bull with its horn restrained" means stopping it before it has grown horns; "a castrated pig with its teeth restrained" means restraining it when it is about to exert force. Stopping it before it has any horns is good fortune and original good fortune; restraining it when it is about to exert force is great without needing further action. "One person's blessing" is nothing more highly esteemed. The top line ascends and combines with the third line, the fifth line gains good fortune and the fourth line has joy. The first line expresses its determination, saying "there is danger but it is beneficial to oneself," which is exactly the time when one is in the center without excess. Where can one go to achieve success? If the way of being in the center without excess can be carried out, then success is achieved.

震下艮上。貞吉征凶。觀而後可求者，頤也；求口實者，自也。自求自養，不可情以求也。一而不孤，二而非合，故貞者正也，其養如是則無不吉也。觀其所養，大觀也。養萬物者，天地之物也；不與聖人同憂，及萬民者，賢也，聖人養焉。是故或一以養，或以一養；物而物，人而人，其時大矣。

The Yì hexagram has the Zhen (Thunder) trigram below and the Gen (Mountain) trigram above. Its hexagram text says, "Zhen ge, zheng xiong." To observe first and then seek is the way of Yì; "seeking sustenance for the mouth" depends on oneself. One must seek and sustain oneself; one cannot rely on personal feelings to obtain sustenance. Being alone without being isolated, and being in pairs without merging, thus "Zhen" means uprightness. By maintaining uprightness in nurturing, there is no misfortune. "Observing what is being nurtured" is a great perspective. The heavens and earth nurture all things; those who do not share the worries of sages but can benefit the people are the virtuous. Sages nurture the virtuous. Therefore, sometimes one person nurtures others, sometimes one person is sustained by others. Making things become what they are, and making people become what they are—this "time" is indeed great.

頤之時、大過之時、解之時、革之時，君子之行此四徳者，乃能隨也，故曰隨時之義大矣哉。爾則公，我則利。舎爾觀我，非無覺也，其覺獨矣。頤之朵，豈亡實哉？君子之養，舎狹貴大，慎其初也。頤之貞吉，六二其位也。止乎貞，則爻位相得；違當適險，則行失類矣，是謂顛頤。

At the time of the颐 (Yi) hexagram, the time of大过 (Da Guo), the time of解 (Jie), and the time of革 (Ge), a gentleman must follow the four virtues of originality, benevolence, benefit, and uprightness in order to act in accordance with the times, hence it is said, "The meaning of following the times is great indeed." What is a public good for you may be a private benefit for me. To abandon your perspective and only consider mine is not entirely without awareness, but that awareness is too isolated. "Yi" and "duo" (which is a variant of "duo" meaning "to bloom" or "to flourish")—is there not something substantial? A gentleman's cultivation involves abandoning the narrow and valuing the vast, and the most cautious is at the beginning. The "Zhen Ji" (uprightness brings good fortune) in the颐 hexagram is due to the Six in the Second line being in its proper position. If one can remain steadfast in uprightness, the line and its position are in harmony; if one goes against what is appropriate and moves toward danger, the actions lose their kindred, which is called "Dian Yi" (upside-down nourishment).

夫有萬物然後見天地之養也，有義民無險，見聖人之養也。君子之養，養其中爾，思出其位可乎？是故頤養之道，養則未震，群則有丘。有丘者，未始適險；猶有厲者，未有不惕；有孚者，未始不信也。觀而失，初之凶也；行而失，二之凶也；貞而失，三之凶也。

With the existence of all things, the nurturing of heaven and earth becomes evident; with virtuous people who uphold righteousness and without obstacles, the nurturing of sages becomes evident. The nurturing of a gentleman is merely the nurturing of the "center" within his heart. If his thoughts stray beyond his proper position, is that acceptable? Therefore, the way of nurturing is: if one can nurture, he will not act recklessly; if one can harmonize with others, he can rely on hills. Those who can rely on hills never go to dangerous places; those still facing danger are always alert. Those who hold sincere faith are never dishonest. Losing one's nurturing through observation is the凶 of the first line; losing one's nurturing through action is the凶 of the second line; losing one's nurturing through sincerity is the凶 of the third line.

是故頤之象，順上乃吉，故曰貞吉。震而無咎者，存乎悔也；存乎悔，則不至於適悔矣。頤貞吉、拂頤貞凶、拂頤拂經，皆不能從上者也，征凶矣，凶皆以拂也。隨時之義，時止時行，其可拂乎？貞乎勿用，則其徵患矣。不與時行，失從上之義，說曰道大悖也。遇而悖道，與解之大主難，皆貞凶。

Therefore, the imagery of the颐 (Reverence) hexagram indicates that success comes from following the superior force, hence the statement "Zhen Ji" (Genuine Goodness). The hexagram involves movement that brings no blame, relying on the presence of regret in the heart; holding regret prevents actual regret from arising. "Yi Zhen Ji," "Fu Yi Zhen Xiong," and "Fu Yi Fu Jing" all represent failure to follow the superior force, hence "Zheng Xiong" (Advancing to Meet Misfortune); all these misfortunes stem from the character "Fu" (contrary). The meaning of "Shi" (Timing) lies in knowing when to stop and when to act; how can one defy this? Although one adheres to "Zhen" (Genuine), if one only knows "Wu Yong" (Not to Use), then its going forth will bring trouble. Not aligning with the times and failing to follow the superior force means losing the meaning of following the superior force, hence the Image Commentary says "Dao Da Bei" (Great Contradiction). Meeting and parting in a way contrary to the Way, is similar to the situation in the 解 (Release) hexagram, which is also "Zhen Xiong" (Genuine Misfortune).

當公用射禽之時，以顛悖而靈一進也。六二之顛頤，行妄也；六四之顛頤，從上也。六二之拂經，往也；六五之拂經，居也。夫經者，中而已矣。擇乎中庸者，宜以失類為戒，聖人則無擇焉，所以為法於後世者，順以從上而已矣。道不可以躐取，用不可以僣行，故曰不可涉大川。非聖人之道有可有不可也，躐僣而涉，則不可之大者也，可不戒哉！由頤者，舜之由也，非行也；由而厲，孜孜也。

At the time of "publicly shooting a falcon," one proceeds in a disorderly and perverse manner, persistently advancing. The "upside-down nourishment" of line six in the second position is reckless action, while the "upside-down nourishment" of line six in the fourth position is obedience to the superior. The "contrary to the path" of line six in the second position signifies movement, while the "contrary to the path" of line six in the fifth position signifies staying put. The term "path" merely refers to the concept of "center." Choosing the moderate, one should avoid "losing the category"; however, the sage makes no such distinctions, for he establishes laws for future generations merely by following the superior. The Way cannot be attained by surpassing levels, and actions cannot be carried out by overstepping one's station. Therefore, it is said, "one cannot cross a great river"—this is not because the sage's way is sometimes permissible and sometimes not; rather, it is the act of surpassing levels and overstepping one's station that is most impermissible, and can one not be cautious about it? The "by nourishment" in "by nourishment" refers to the "by" of Shun, not direct action. To act and then recognize danger is precisely the mark of diligent and tireless effort.

巽下兌上。直以配專，乾之大也；直以配方，坤之光也。棟，柱也；橈，不直也，不直則不利。利有攸往乃亨，大過之時其象如此。本在於上，末在於下，本末弱，由大者過也。其所以弱者何也？得中則雖柔必強，失中則雖剛必弱也。

The Great Excess hexagram has the structure of Xun below and Dui above. Pairing "straight" with "special" represents the strength of Qian; pairing "straight" with "square" represents the radiance of Kun. "Dong" refers to a pillar, and "rao" means not straight; not straight is not beneficial. One must first have "beneficial movement" before there is success—this is precisely the imagery of the Great Excess. The root is above, the tip is below, and both root and tip are weak because the Great Excess is excessive. Why are they weak? If they are in the center, even though they are soft they must be strong; if they are not in the center, even though they are strong they must be weak.

剛過而中，巽而說行，然後利有攸往；利有攸往，然後亨也。夫過者，不中之名也；過而能中者，何必曰養而動？動乃不窮。過而不中，豈大者之過乎？大者之過，必與時偕，是故剛動之過，非柔行之過也。頤以養正，成蒙之功；動而亨，凶而不可咎。其出也，其動也未過，則未象，慎術在初。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Though the strong element may seem excessive, it still maintains the center; the wind trigram is harmonious and gentle, promoting with joy, thus it is beneficial to proceed; only when it is beneficial to proceed can it be considered as harmonious. The term "excess" refers to not being in the center. If someone who is excessive can still be in the center, why should they wait for cultivation before taking action? Once they act, they will not reach the extreme. If the excess does not reach the center, can it be called a great excess? A great excess must align with the times; therefore, it is an excess of action, not an excess of gentle behavior. The Yì hexagram uses cultivation to complete the efforts of the Meng hexagram; when action leads to harmony, even if encountering misfortune, it should not be blamed upon him. If he takes action and acts without exceeding, then he has not yet reached the stage of taking symbolic meaning—caution should be practiced from the beginning.

枯楊，時也；生，陽也；稊猶女妻也，有生之道。九二中也；九三之不可，時也；上六之不可，義也。民者，君之末也；臣者，上之下也。九四剛而巽，故上不橈之吉。枯楊之時，始生始榮，天不大也；匹以衰陰，雖茍無咎，其能有譽乎？易曰乾父之蠱用譽，承以徳也。過涉，非利涉也；滅頂，不濟也；無咎，不可咎也。小人行險自禍，越理取咎，或托於此。是故大者之義，學者思焉。

"The withered elm" refers to a time, "birth" refers to yang, and "tire" is like a young wife, all containing the idea of being able to regenerate. Nine in the Second attains the center; the "not permissible" of Nine in the Third is due to the time not allowing it, while the "not permissible" of Six at the Top is due to moral prohibition. The people are the end of the ruler, and the minister is the subordinate of the superior. Nine in the Fourth is strong yet flexible, hence having the auspiciousness of a beam that is strong enough to bear the roof without being bent. In the time of the withered elm, just beginning to sprout and bloom, heaven does not regard this as great; the paired element is a decaying yin. Even if there isby chance no blame, can it be called commendable? The Book of Changes says, "To carry on the father's affairs, using commendation," which is passing on virtue. "Excessive crossing" is not beneficially crossing the water, "drowning the head" is not being able to cross, and "no blame" is not blaming him. Small people take risks and invite misfortune, go beyond common sense and invite guilt, sometimes using this line as an excuse. Therefore, the meaning of the great, those studying the Book of Changes should thoroughly understand it.

坎下坎上。四不皆非習也，習者重也。乾之徳行易以知險，得乾行乾，水之徳行也。不盈者，水之徳；流而不盈者，水之行；易而無險，水之盈也。行險而不失其信，徳之行也，夫信一而已矣。大畜之尚、豐之尚，行而有功也。設險以不可升為大，險之時用。學而無止者，初失道凶，終繫置入而迷矣。睽蹇之用忌險者，昧焉。

The hexagram is Kan below and Kan above. The four lines are not all about 'practice' ('习'), which means repetition or overlap. The virtue of Qian is to be easy and recognize danger. To act in accordance with Qian is the virtue of water. 'Not overflowing' is the virtue of water, 'flowing without overflowing' is the action of water, and being easy without danger is the fullness of water. To move through danger without losing one's sincerity is the operation of virtue, and 'sincerity' is one. The 'stillness' in Da Xu and the 'stillness' in Feng are both actions that achieve results. Setting up obstacles and making them unclimbable is the use of 'danger' at the right time. Those who learn without knowing when to stop begin to lose the Way and face misfortune, eventually being bound, imprisoned, and deeply lost. The use of Kui and Jian hexagrams lies in avoiding danger. Those who do not understand this are in darkness.

徳行如水，則常無事矣。無事之事，教事也，習焉以焉，君子也。習坎入坎，其習坎矣。悖者，迷之始；迷者，悖之終。有險則不敢易也，厲而求，故小得。未出者，未發也；巽乎中矣，其發也有不和乎？習坎求中，當觀此爻。來則乘剛，之則無應，坎坎也。初入如是，有險者勿用也。險且枕，有險而即安也。

Virtue is like water, which often remains untroubled. The untroubled state is the state of moral influence; those who repeatedly review and act accordingly are the gentlemen. To be repeatedly immersed in difficulty and to enter difficulty again is truly called "repeated immersion." Disorder is the beginning of confusion, and confusion is the end of disorder. When there is danger, one must not be careless; when in peril and seeking something, one can only gain a little. "Not yet emerging" means that it has not yet begun; once it is gentle in the middle, when it begins to act, how could it not be harmonious? To seek the middle within repeated immersion, one should carefully examine this line. When it comes, it rides on strength; when it goes, there is no response, so it is called "repeated immersion." At the beginning, when it enters, it is like this; when there is danger, one should "not use" it. "Danger and rest" means that although there is danger, it is settled on the spot.

朋來無咎，不盈而之中行，有尚往有功者如是。樽酒簋貳，需而損也，養賢也；體不獨也，用缶以不孤也。納約不出，得也；自牖，自而它也；終無咎，君子之焉。解之初明之行，斯不出矣。不盈，虛而一也；既平，終也，無不平也；大則無不平矣，未大，坎故也。離上而坎下，或假之，或祗焉。九五之未大，中也；六二之未出，求也。習坎而繫，其有得乎？維行乃得也。維不繫，行不置，則徳行不遷，教事無間。初入之凶，有險者知其終無功也；上六失道，終不克征矣。

"The coming of friends brings no blame," signifies not being self-satisfied but moving toward the middle path; those who can value progress and achieve success are precisely like this. "A cup of wine and a pair of bowls" indicates waiting and reducing, which is also nurturing the virtuous; "the body is not alone" means using earthenware vessels to avoid isolation. "Accepting sincere words" without going out is having gain; "from the window," means starting from oneself and reaching out to others; "finally no blame" means the gentleman applies himself here. Understanding this principle of action from the first line, there is no need to go out. "Not full" means being empty and returning to unity; "already level" means the end, that is, nothing is not level; being great means nothing is not level. Why is it still not great? Because it is still in the trigram of Kan. Li is above and Kan is below; sometimes relying on it, sometimes respecting it. The reason nine in the fifth is still not great is because it only holds to the middle; the reason six in the second has not yet gone out is because it is still seeking. Practicing Kan and being bound, how can there be gain? Only by acting can there be gain. Not being bound or abandoned, virtue will not change, and education will not be interrupted. The initial danger of entering Kan is that those who know danger know ultimately there is no success; upper six losing the way, will ultimately not be able to go out.

離下離上。牝牛，大牲之母也。重明者，日月之道也；正者，天人之道也。聖人所以繼天而化成天下者，麗乎正而已矣。柔之為道，不利逺者，麗乎中正，故亨，是以畜牝牛吉也。觀麗者可不思乎？維心亨，乃以剛中也；柔麗乎中正故亨，心亨也。重險也，故陷；重明也，故麗。麗乎正也，乃化成天下。

The trigram Li is composed of Li below and Li above. "Pine cow" refers to the mother of large livestock. "Double brightness" represents the principle of the sun and moon, while "zheng" represents the principle of heaven and humanity. The sage is able to follow the heavenly way and transform the world, relying solely on attachment to zheng. Softness, as a principle, is not favorable for distant things, but when it is attached to the center and zheng, it becomes harmonious, hence it is said "raising a pine cow is auspicious." Observing "li," one should not fail to think deeply. "Maintaining the heart is harmonious" is because of being strong and centered; "softness attached to the center and zheng thus becomes harmonious" refers to the heart being harmonious. Repeatedly bright is dangerous, hence it leads to falling into difficulties; repeatedly bright is also luminous, hence it leads to attachment. Only by attaching to zheng can one transform the world.

離上離下，兩作也。父一也，子而兩；君一也，臣而兩；明一也，離而兩。明無作也，東方作矣，人也；人則有麗，貞則無麗也。合矣，與日月合其明，而以繼明照焉，大人也。大過之初，柔而慎也；離之初，健而履也。錯者，物之雜也；敬之之敬，終始不易，徳則固矣。雜而無咎者，其唯恆乎？中道正也。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) First Line of the hexagram is the initial line. Fire above and fire below indicates two layers of activity. The father is one, but the son is two; the king is one, but the minister is two; the light is one, but fire becomes two layers. Light itself does not act, but the sun rising in the east is an act of activity, which belongs to humans. If it belongs to humans, it must have something to attach to; if it is purely sincere and still, it has nothing to attach to. When they can be harmonized, they can be combined with the brightness of the sun and moon, using continuous brightness to illuminate, which is the Great Person. The First Line of the Great Excess hexagram is soft and cautious, while the First Line of the Fire hexagram is strong and capable of walking. "Error" refers to the confusion of things; treating respect as respect without change, virtue becomes firm. Among those that are confused yet without blame, perhaps only the Everlasting hexagram is so. That is the correct middle path.

貞坤之中，維坎乎？上下敵應，不相與也。時過矣，何麗焉？憂樂以私，炎上之情也，剛過中者如是。不歌則嗟，以恆者如是乎？何可久也？突如者，小來之貌；焚如死如棄如者，焚然後熄，然後灰，突如之終也。有容徳乃大，無所不容也；終不大矣，中故大。出涕沱若，戚嗟若，吉，固患也，離王公匹也。

The divination says: "If the line is in the fifth position of the hexagram of Kūn, then it is probably Kan. The upper and lower parts are in opposition but not in harmony. The time has passed, so what is attached to it? To bind sorrow and joy to one's own private concerns is the nature of fire, which rises upward. A person who is strong but exceeds the middle is like this. Without singing, he sighs; to maintain this attitude is not good. How can it last? 'Tū rú' means suddenly coming; 'fén rú, sǐ rú, qì rú' means first burning, then extinguishing, then turning to ashes, which is exactly the fate of 'tū rú'. Having capacity, virtue becomes great and can contain all things. Saying 'will not be great' is because it is in the middle that it becomes great. 'Flowing tears like torrents, sorrowful lamentations, good fortune' indicates that sorrow was already in the heart. The line of Li in the fifth position is in harmony with the king and the marquis."

是之謂中正，異乎昃離不恆之嗟也。蓋無方則不同其憂，顯道則嗟若而示人以吉。王用而公享，升之四可觀焉。晉之上九維用伐邑，未光也；離上九之出征有嘉，而嘉則光矣；解上九之匪其醜也。天地不交而萬物不興，或凶或無咎，人之終始也。邦者，國邑之總；師之開承，泰之反。無以麗正，正乃中，中故正，柔麗乎中正故亨，是以畜牝牛吉也，當中道也。文不當，故吉凶生焉；是故吉凶者，貞勝者也。習坎柔中之得在二，剛中之大在五，離上而坎下也。

This is called being upright and just, differing from the lamentation of "the sun setting in the Li" which is losing the proper measure. Generally, if there is no fixed direction, it does not share in others' worries; if it can clearly reveal the great way, then even though there is lamentation, it can still show people good fortune. "The king uses the ritual to honor the mountain of Qi" and "the public honors the Son of Heaven" can be viewed in contrast with the sixth line of the Ascending hexagram. The upper ninth line of the Progress hexagram, "using force against the town," is not yet great; the upper ninth line of the Li hexagram goes forth to war and "there is praise," and having praise means being great; the upper ninth line of the Resolution hexagram is "not their kind." When heaven and earth do not interact, all things do not flourish, resulting in either misfortune or no blame, which is the beginning and end of human affairs. "State" refers to the general term for country and town; the beginning and continuation of the military hexagram is precisely the opposite of the Prosperous hexagram. If there is no attachment to the right—where "right" is the center, the center is able to be right; softness attaching to the upright center brings about success, hence it says "raising a female ox is auspicious," which is exactly in accordance with the middle way. If the words are not appropriate, good fortune and misfortune arise from this; thus, good fortune and misfortune are determined by the correct course. In the Repeated Water hexagram, the attainment of softness in the center is in the second line, the great attainment of firmness in the center is in the fifth line, which is when Li is above and Kan is below.

艮下兊上。咸則無損，損未必咸。氣則流形，形不應氣；感不可見，所可見者，化生和平而已。虛受人，凝也；止而男下女，異乎剛以動取女吉，恱以動故也。柔上而剛下，二氣感應以相與，異其如此。爻要其終，皆以際也。下也，咸之初也；行而不動也，速也。咸志在外，損自外來。

The hexagram Xian is composed of Gen below and Dui above. Having Xian does not lead to loss, but having loss does not necessarily mean having Xian. When the energy moves, it spreads and takes form, but the form cannot reverse and respond to the energy. Thesympathetic response itself is invisible; what is visible is the transformation and harmony. "Receiving virtue from others" refers to gathering and consolidating; "stopping while the male is below the female" differs from the hexagram Meng's "strong and active" and "taking a wife is auspicious," because here movement comes after joy. The flexible is above and the strong is below; the two energies respond and are close to each other, and this is the difference. Each line should be considered according to its outcome, all based on "boundary" — mutual connection. Saying "below" refers to the first line of Xian; saying "moving but not moving" refers to speed. The intention of Xian is external, while loss comes from outside.

腓違初而不可者也，動或失矣，雖凶而居故吉，順坤之慎故不害。志而不行者，初也；居而順者，二也；志光明而順止者也。三之隨，不艮矣；不艮而執，不中而隨，其可征乎？貞吉悔亡者，思未感害，體艮也，而亦不處也，可乎？何思？不出也；不出，故未感害，思不害也，其唯不疾乎？

The "fei" line goes against the first line and fails to proceed, so any movement may lead to loss; although there is danger, it can remain secure, thus achieving good fortune, following the caution of the earth trigram, so it does not suffer harm. The first line is one of ambition without action, while the second line is one of peaceful residence and gentle compliance; the mind is bright and can both follow and stop, which is exactly what it is. The third line's "follow" has already lost the ability to stop; unable to stop yet being stubborn, not in the center and blindly following others, can it still go to war? "Zhen Ji Hui Wang" means the mind has not yet been harmed by external influences, its nature belongs to the mountain trigram, but it refuses to stay in place, is this acceptable? What is it thinking? It does not act beyond its position; not acting beyond its position, so it has not yet been harmed by external influences, the mind is not harmed—this is probably only "not hastening."

日月寒暑之往來，何思何慮？尺蠖之求，豈有求也？思立而朋從，有感而□應，奚思奚應？中而已矣。利害未發，吉悔亡也。未濟之震亦吉悔亡，其貞同也。吉而無悔，然後其暉吉也。窮也而志行也，止也而往不羸也，伏也而位正中也。吉悔亡矣，其亡猶在也，是故貞而不諒。何思何慮則未也，此爻近矣而未光大也。悔者，聖人之心也。有民則有，無民則無。其上易知，亦同患爾。說其外也，其有序乎？其終也已。

The sun and moon alternate in cold and heat without ceasing; what is there to think about, what is there to worry about? The inchworm bends its body in order to stretch out; is it really intentional? Once the mind is set, similar things follow; once there is a feeling, there is a response. So what is there to think about, what is there to respond to? It is merely the principle of the center. When advantage and disadvantage have not yet arisen, it is "auspicious, no regret." The "Zhen" line of the "Wei Ji" hexagram also says "auspicious, no regret," and the principle of uprightness is the same in both cases. Only when there is auspiciousness without regret can there be that kind of bright auspiciousness. In adversity, the mind remains steadfast; in stillness, movement does not lead to weakness; in concealment, one remains in the center. Though it says "no regret," the thing that could be lost is still present, so one should maintain uprightness without being bound by small matters of trust. As for the state of "what to think about, what to worry about," it has not yet been reached; this line is already close, but not yet fully developed. "Regret" is the heart of the sage. Where there are people, there is regret; where there are no people, there is none. The thoughts of those in authority are easy to understand; they are nothing more than sharing the same worries with the people. Joy is expressed outwardly, and perhaps it has its own order. That is about it.