The hexagram Heng (Perseverance) consists of the trigram Xun (Wind) below and Zhen (Thunder) above.

巽下震上。利有攸往，恆也。觀其所恆而天地萬物之情可見矣，觀也，萃亦如之。不感無恆，感不可恆。剛上而柔下，故恆也。相與而不雷，風動而不巽，剛柔不皆應，非恆也。貞者，所恆也；天地萬物之情在恆，而貞不可見，故曰久於其道也。至靜而徳方，坤也；立不易方，君子也。

The hexagram Heng is composed of Xun below and Zhen above. "It is advantageous to go on a journey" refers to Heng. Observing what is held constant, one can see the conditions of heaven and earth and all things—this is also a form of "observation," similar to the hexagram Cui. Without feeling there can be no constancy, yet feeling itself cannot be enduring. Since the strong is above and the yielding is below, it is called Heng. Though they are in mutual interaction, there is no sound of thunder; the wind may move but is not yielding, and the strong and yielding do not correspond one by one, so it is not constant. "Zhen" refers to what is held constant; the feelings of heaven and earth and all things lie within constancy, yet this Zhen is not visible, hence it is said "to be constant in its way." Absolute stillness and upright virtue belong to Kun; firmness without change belongs to the gentleman.

慎辨物居方，闕。利有攸往，終則有始，天地之所以恆也。治而深之之謂浚，浚而後深，求而後得，始而後終，不可已也。不可以立所而觀也。人之終始，則不可不貞，是以征凶。震徵艮貞，至失其宜者，皆失而凶。節曰貞凶悔亡，其道窮也；凶者，其義也；窮者，其道也。中則何吉何凶？悔亡者，其惟中乎？

"Be careful to distinguish things and their proper places."—the original text here is missing."It is advantageous to go somewhere," which indicates the cycle of beginning and ending, this is precisely how heaven and earth can remain constant. To govern it and make it deep is called "浚"; only by浚ing does it become deep, only by seeking does one obtain, there is beginning and there is end, and this process cannot be stopped. One cannot fixate on a single point for observation. As for human affairs, their beginning and end must be sincere, hence the saying "dangerous to go forward." The trigram Zhen (Thunder) represents going forward, and Gen (Mountain) represents sincerity. Any loss of what is appropriate leads to misfortune. The卦 of Jie (Limit) says "sincerity brings danger, regret disappears, its path is exhausted." "Danger" refers to righteousness, "exhaustion" refers to the way. If one can achieve the middle, where could there be good fortune or misfortune? Only those who can eliminate regret are likely to be in the middle.

中不可能也，而久可能也；恆者，乆而已矣。健過之得，其能乆乎？承之者疑，能無羞乎？先貞後吝，可謂恆乎？其徳如是，可正眾乎？久之位，中而已。徳不固，雜而厭，過而貳，禽不可得矣。恆，久也，貞則利。初六貞凶，求故也；六三貞凶，得故也。然則恆不可求不可得乎？曰：始求深，求不得矣；貞其徳，得不固矣。恆，徳之固也，利貞而已。貞而不諒，可恆乎？而況于振恆者乎？上六振恆，其終也已。

"The 'middle' is not something that can be forced, but 'duration' can be achieved; 'constancy' is merely duration. Can someone who is overly strong and vigorous maintain duration? Those who follow him harbor doubts, can they not feel ashamed? If one first holds to uprightness and then turns to regret, can this still be called constancy? When virtue reaches this point, can it still correct others? The position that allows for duration is no more than 'middle.' If virtue is not firm, mixed with other things it leads to weariness, and when it goes beyond, it leads to double-mindedness. The prey cannot be caught. 'Constancy' is duration, and only by holding to uprightness is there benefit. The initial line 'uprightness brings misfortune' is because there is a desire; the third line 'uprightness brings misfortune' is because there is a gain. So is constancy neither something to be desired nor something to be gained? The answer is: if one seeks too deeply from the beginning, one may not even achieve it; if one merely holds to uprightness in virtue, the gain may not be firm. 'Constancy' is the firmness of virtue, and it lies only in benefiting through uprightness. To hold to uprightness without being confined by small trust is already difficult to maintain constancy, let alone those who 'shake up constancy.' The top line 'shaking up constancy' ends here."

艮下乾上。遁而亨者，不進而亨也。亨者，嘉之□。君子之嘉遁，法遁亨也。小利貞者，浸來浸長之時也，大者浸去浸消。當位而應，不與敵也。當位者，不出其位；與時行者，不貳其與。戴其上而止其躬，天下有山之象也。應不與敵，逺小人之道也。所好在遁，於彼何惡焉？嚴者，明我之敬而已矣。

The Dùn hexagram has the Gen trigram below and the Qian trigram above. To retreat and yet achieve success means to not advance but to attain good fortune. "Success" refers to a favorable situation. The superior person takes retreat and seclusion as a virtue, emulating the "success through retreat." "Small benefit in uprightness" indicates that the yin energy is gradually coming and increasing while the yang energy is gradually retreating and diminishing. When a person is in the correct position and has a corresponding partner, they do not oppose others. A person in the correct position does not exceed their role, and those who move in harmony with the times do not change their affections. To wear the head above and stop oneself is the image of "mountain under heaven." To have a corresponding partner without opposing others is the way to keep away from petty people. If one's preference is for retreat, why should one harbor ill will toward the other side? "Strictness" is merely the manifestation of one's own respect.

姤之初六往見凶，浸至於遁，又可往乎？遁尾厲者，惕其初也；執之者，用恆也；黃牛者，坤之中也；莫之勝者，貞勝也。應乎嘉，貞說也；志乎乾，固也。繫於有疾之時，是以危也。憊者，有疾者也，可以畜小，不可以大事。用健以退，好惡可否，與彼不謀。隨之九五，吉在孚；遁之九五，貞吉在嘉。在孚可以觀時，在嘉可以觀則。位者，所觀也；孚于嘉吉，則位當可知。是故行而有嘉者悔亡。肥者，不羸也；飬而不窮者，安往而不肥？無所疑者，恆故也。

The first line of the Gou hexagram, "Going to meet is ominous," refers to the gradual increase of yin energy until it reaches the point of遁 (retreat). Can one still go forward? "Retreating at the end is dangerous," which means being cautious from the beginning. "Taking hold of it" signifies using the principle of constancy. "A yellow ox" represents the center of the earth element (Kun). "Nothing can surpass it" means achieving success through uprightness. The favorable outcome comes from uprightness and harmony. The aspiration is towards the Heaven (Qian), showing firmness and unyielding determination. Being bound up during a time of illness leads to danger; "exhaustion" is equivalent to illness, which allows for the care of small matters but not for undertaking great responsibilities. Retreating with a strong and vigorous manner allows one to decide good and bad entirely on one's own, without consulting the other side. The good fortune of the fifth line in the Su hexagram comes from "faith," while the good fortune of the fifth line in the Dùn hexagram comes from "favorable." From "faith," one can discern the time; from "favorable," one can discern the principle. "Position" is the subject being observed. Since "faith in favor" brings good fortune, whether the position is appropriate can be known. Therefore, those who act with favorable outcomes will have no regret. "Fat" means not weak; if one is nurtured without being exhausted, then where can one not become fat? The reason there is no doubt is because of constancy.

乾下震上。大壯，乾行也；大者壯，行乾也。利貞，乾之徳也；大者正，行乾之徳也。正大而天人際矣，天地之情，際而後可見。壯而後泰，乾行也；履而後泰，行乾也。大壯利貞，貞則無不孚也，又何征焉？征則凶，有孚則窮，故大壯之初以壯于趾征凶有孚為戒。易曰勿恤其孚，于食有福。壯于趾，不壯矣；用壯，不壯矣。

The Great Strength hexagram has the structure of Heaven below and Thunder above. Great Strength is when Heaven itself is in action. Greatness and strength are following the way of Heaven. "Beneficial to uprightness" is the virtue of Heaven. When greatness is established and uprightness is maintained, Heaven and humanity are connected. The condition of Heaven and Earth can only be seen after they are connected. After strength comes peace, which is Heaven itself in action. After walking comes peace, which is following the way of Heaven. The Great Strength hexagram says "beneficial to uprightness" because uprightness ensures sincerity and trust, so why go out to fight? Once you go out to fight, it becomes dangerous. Relying solely on trust leads to exhaustion. Therefore, the first line of the Great Strength hexagram uses "strength at the toe, going out to fight is dangerous, but there is sincerity" to warn. The Book of Changes says "do not worry about sincerity, for there is blessing in food." Strength at the toe is actually not strength. Using strength recklessly is also not strength.

中以動，故壯；貞而吉者，其唯九二乎？罔者，無也，虛也；有若無，實若虛，用晦戒懼，則貞厲者也。孚其剛狠，唯意妄觸，則小人之用耳。羸其角，不維伐矣，志厲矣。徳者，身之輿；謙者，徳之輻。壯于大輿之輻，則壯於徳者也。藩決，則不以力勝；不羸，則其用常壯，其往順矣。晉道其有不光乎？

By acting from the center, one becomes strong; those who can maintain sincerity and achieve good fortune, perhaps only the Nine in the Second (Nine Two) can do so. "Wang" means nothing, emptiness; having something seems like having nothing, being solid seems like being empty. Using obscurity to conceal and always remaining cautious and vigilant, that is the person who is sincere but faces danger. Relying on one's own harshness and acting recklessly, that is merely the way of the petty person. "Ling qi jiao" means that one cannot proceed to attack anymore, for the mind is already in a dangerous state. Virtue is the carriage of the body, humility is the spokes of virtue; strength residing in the spokes of a large carriage means strength residing in virtue. Once the fence is opened, there is no need to rely on strength to win; not being troubled, its function remains strong and prosperous, and proceeding forward becomes smooth. Thus, how could the principle of advancement not become prominent?

易以知險，乾徳也。無意者得之，其事在中，以貴行也，又何意乎？位不當也，無意故也。此聖人之事；若以人以天，則宜憂險阻。巽為長，不議而動，終不長矣。大有艱初則無，大壯艱終則吉。思其艱以圖其易，六五得之。處上六之地，於所不能，思其利而艱以固之，夫何咎之有？羝羊，物之狠者也，意以動故狠；觸而求通者，意也；中則不意，故曰大壯則止。

"Yi is used to understand danger," that is the virtue of Qian. Only those without private intentions can grasp it, for they act always in accordance with the principle of "zhong" (the middle), acting with respect and dignity, so they do not need private intentions. Saying "position is inappropriate" is precisely because there is no private intention. This is the way of the sage; but if viewed from human affairs or from the timing of heaven, there is still cause for concern regarding dangers. Xun represents length, and acting without consultation will ultimately not endure. The hexagram Da You can avoid blame by facing difficulties at the beginning, and the hexagram Da Zhuang can achieve good fortune by facing difficulties at the end. Thinking about its difficulties allows one to plan for its ease, and the line Wu (Six in the Fifth) has grasped this point. Being in the position of Shang Liu (Six at the Top), in places beyond one's capacity, being able to consider the benefit and solidify oneself through hardship, what blame could there be? "Di yang" (ram) is an animal with a fierce nature, and its fierceness comes from acting on private intentions; acting solely by rushing forward in pursuit of passage is due to private intention. If one can act in accordance with the middle, private intention does not arise, hence it is said "Da Zhuang then stops."

坤下離上。晉者，明出地上之名也。康者，既寧也；侯者，邑之主也。康侯用者，不它也；錫者，天也；馬者，行地也；蕃庶者，交也；晝日者，其出也；三接者，其□也；三者，皆也。物不可以終壯，故受之以晉。順則柔以靜矣，順故離，離故麗。大明者，乾道也。柔進則進而至也，上行則至而大也。

The hexagram Jin is composed of the trigram Li above and the trigram Kun below. "Jin" refers to the light emerging from the earth. "Kang" means peace and security, and "hou" refers to a local ruler. "Kang hou yong" means having no other desires; "xi" comes from heaven; "ma" moves upon the earth; "fan shu" means mutual interaction; "zhou ri" refers to its emergence; "san jie" refers to its extension; "san" means "du" here. Things cannot remain strong forever, so after strength comes Jin. Flexibility and propriety allow one to remain tranquil; following the path of Li, which means brightness, allows for illumination. "Da ming" refers to the way of Qian. Being flexible yet advancing allows one to reach the goal; moving upward allows one to achieve greatness.

君子進也，明徳如日之出，其明自昭，我不勞。摧者，阻也，折也；罔孚者，彼未信也，進之初也；裕者，我寛以需也。彼未信，則我獨矣；終必受命，今未也。命謂正命。愁者，憂也，悲也，苦也；介者，大也。王者，侯之主；母，主之母。非王烏事？非母烏生？以中正也，則受於主母可知。

A gentleman advances, his virtue shining like the rising sun, its brightness naturally evident, without effort on my part. "Cui" means obstruction or damage; "wang fu" means the other party still does not trust, which is at the beginning of advancement. "Yu" means I am generous and patient. When the other party still does not trust me, I become isolated; ultimately I will be entrusted, but not yet. What is called "ming" refers to the proper destiny. "Chou" means worry, sorrow, and hardship; "jie" means great. "Wang" is the chief of the feudal lords, and "mu" is the mother of the chief; without being the chief, how can one act? Without being the mother, how can one give birth? Because he remains in the center and upholds correctness, he can receive blessings from the Queen Mother, which can now be understood.

眾允則罔孚者信矣，眾允之則自昭而無不昭矣。志者，心之所之也；悔亡之志，豈謂我心之所之乎？內卦坤也，三在內卦之上，柔進而上行，此爻主之。鼠者，晝藏之物也；鼫者，大也。鼫鼠貞厲，猶豚魚吉也，而位不當者，正位在五。三猶往吉，近可已乎？上下敵應，不相與也，思不出焉，巽也。

"Zhong Yun," the original "wang fu" has now become something that is trusted; when all people acknowledge him, his brightness naturally becomes evident and pervasive. "Zhi" refers to where the heart is directed; can the "hui wang" (loss of regret) refer to my private desires? The inner trigram is Kun, and the sixth line in the third position is above the inner trigram, being soft and advancing upward, making this line the main one of the trigram. "Shu" is something that hides during the day, and "shi" means big. "Shu shu zhen li" is similar to "tun yu ji" in Zhong Fu; yet it is said "wei bu dang" (position is not appropriate) because the correct position is at five. Since the sixth line is already moving toward a favorable outcome, how could one stop now? When there is opposition between upper and lower but no mutual affection, and the mind does not exceed its proper position, that is Xun.

悔亡者，既孚也；失得勿恤者，反壯也，柔以靜而不敢息也，故往吉無不利。萃初無咎勿恤，往也；升之用見大人，亦有慶也。角者，晉之終也，維用伐邑；厲則終不懈矣，故吉無咎；貞而不厲，則但貞而已，故吝。道者，命之行也，無時而止；道未光也，故往有慶也。

"Regret disappears" indicates that there is already sincerity; "loss and gain need not be worried about" means using strength in reverse, being gentle and calm yet not careless, hence "going is auspicious, nothing is unfavorable." The first line of the Cui hexagram says "no blame" and "need not worry," which refers to movement forward; the Sheng hexagram says "using to see a great person," which also signifies a blessing. "Jiao" is the end of Jin, so it is said "only by attacking the city can it be used"; being able to maintain a mind of danger and vigilance ensures continuous diligence, hence "auspicious without blame"; if one only maintains sincerity without understanding danger and vigilance, then it is merely sincerity, hence "a hardship." "Dao" is the movement of destiny, never ceasing at any time; because the dao has not yet become great, going forward brings a blessing.

大畜利涉大川，則是往而應矣，故曰六五之吉有慶也。應而慶矣，又何之焉？兩作曰離，三接為晉。晉而上者謂之升，升則用見大人勿恤有慶也。晉之用，康侯也；升之用，元亨也。晉其角矣，但貞吝；升不當矣，不消則息。故君子之道，必怠乎光，升而不息，乃□乎極。

The Great Accumulation says "favorable to cross great rivers," which refers to going forward and receiving a response, hence "the good fortune of the sixth line in the fifth position brings celebration." If there is already a response and celebration, where else should one go? Two layers of development are called Li (Fire), and three times of meeting become Jin (Progress). Progressing further upward is called Sheng (Rise), and Sheng means "to see a great man, without worry, there is celebration." The use of Jin is in "the healthy prince," and the use of Sheng is in "primordial prosperity." When Jin reaches "its horn," it is left only with uprightness and meanness; when Sheng reaches an inappropriate position, without retreating it must continue to grow. Therefore, the way of the gentleman must surely maintain a degree of vigilance in the aspect of expansion; if Sheng does not cease, it will reach an extreme.

離下坤上。明夷者，明入地中之卦也。艱易貞征，唯天之從，地道也。乾則不言所利，文王之以、箕子之能，所以養正而不忘其君，一也。以此蒞眾，孰不順承？乾坤其順矣乎！垂其翼者，不可翔也；於行者，不敢息也；不食者，不食故也，三日不食，則終不食矣。有攸往主人有言，辭指所之，不敢違也。

The hexagram Mingyi consists of the trigram Li below and Kun above. "Mingyi" refers to the hexagram of light sinking into the earth. Difficulties and ease, remaining loyal and going to war, all should be left to heaven's will; this is the way of the earth. The hexagram Qian does not mention its own advantages; King Wen's actions and Ji Zi's abilities were both for cultivating the right path without forgetting the sovereign, and their intentions were the same. If one approaches the people with such attitude, who would not obey and serve? The harmony of Qian and Kun has reached its peak. "To lower its wings" means it can no longer fly; "in movement" means it dares not stop; "not eating" means it does not eat at all—three days without food, it will eventually stop eating. "There is a direction to go, the master has words," the direction indicated by words is something he dares not violate.

是故於行而忘在君，不食而義不敢忘。大畜也，泰也，剝也，困也，井也，鼎也，有食也，有不食也；食而食，不食而不食，問焉而以言，其受命也如向。尊其用，故曰左；麗乎巽，故曰股；拯馬壯，故曰順，順以身也。離也，故麗，易曰艮其身，止諸躬也；止也，故曰左；坤也，故曰腹。貞者，君子之心也；不可息者，君臣之義也。正其志本乎心，聖人之則，照臨九有，其可失乎？君子秉不出卑順之常，然後□明夷之志，合此心之意。夫明夷之心，未始夷也；入不入，覩不覩，由地也。

Therefore, although he is on the way, he does not forget that he belongs to the sovereign; although he does not eat, he does not forget the principles of righteousness. Among the hexagrams of Great Accumulation, Great Benefit, Decrease, Difficulty, Well, and Cauldron, some mention eating, and some do not; when it is appropriate to eat, he eats; when it is not appropriate, he does not eat. When questioned, he speaks truthfully. He receives the mandate of heaven as swiftly as an echo. To honor its use, it is said 'left'; to adhere to Xun, it is said 'thigh'; 'Rescue the horse, it is strong' is said 'smooth,' meaning that he follows with his own self. Because it belongs to Li, it is called 'adorned'; The Book of Changes says, 'Restrain his body, so that he stops himself.' Being able to stop, it is said 'left'; belonging to Kun, it is said 'belly.' 'Zhen' is the heart of the gentleman; 'cannot cease' is the righteousness between sovereign and minister. To correct one's will, the root lies in the heart; the sage's principles illuminate the nine provinces, how can they be lost? The gentleman holds fast to the constant path of humility and obedience, then clarifies the will of Mingyi, which is in harmony with this mind. The mind of Mingyi has never been harmed; whether to enter or not, to see or not, is determined by the earth.

離下巽上。止而不入，故為旅；旅反家人，家人內也。齊者，出乎明者也。物或暫見，恆乃乆。齊家而閒之，以悔亡為志，以立其志為初。志未變者，懼其變也。遂者，達也，成也，往也。節，止也；止則不恆，況失乎？

The hexagram of Family is composed of the trigram Li (Fire) below and Xun (Wind) above. It signifies stopping without entering, hence called Travel; the opposite of Travel is Family, which concerns the internal. The term "qi" (order) arises from clarity. Things may appear only temporarily, but only what is constant can endure. To regulate the family and impose restraint, with the aspiration of "regret being eliminated," and to begin by establishing this aspiration. "Zhi wei bian" (the aspiration not changing) is to prevent it from changing. "Sui" means to be unimpeded, to achieve, and to proceed. "Jie" means to stop; once stopped, there can be no constancy, let alone losing it.

富，言其有；順，言其佑。大吉者，元吉也。王假有家，尚大之義也。窮必乖，交則吉；過則嘻嘻，交則相愛。反身莫如巽，巽治莫如武人，上九兼之，有大而兼之也。家人之道，其閒於未變也，其順以巽也，皆明也。其悔也，其失也，明過矣；厲而吉，亦以明也。順在位，是以富。勿恤吉者，順天也；非其順也，孚其終乎？

"Rich" refers to having resources, "smooth" refers to being aided by others. "Great good fortune" is the same as "original good fortune." "The king comes to his family" signifies a preference for grandeur. When one reaches the extreme, it inevitably leads to deviation; thus, when one can connect, it brings good fortune. If one goes too far, one laughs and plays, and only then can mutual affection arise. Self-reflection has no better method than Xun, and managing family affairs has no more effective approach than the martial person. The Upper Nine possesses both aspects because it is great and comprehensive. The way of the Family is to prevent deviation before it occurs, and to be gentle and compliant, entering with subtlety. These all belong to "brightness." Its regret and its loss come from brightness being excessive; even when in danger and achieving good fortune, it still relies on brightness. Being gentle and occupying the proper position brings richness. "Do not worry, good fortune" means following heaven; if not that kind of compliance, can trust be maintained until the end?

兊下離上。分則有合，同則有異。合故章，章則無小；異故睽，睽則有小大矣。小事吉者，大之小也，大一而已。二女同居，則其志不同行。天乾地坤，其事則同；男陽女陰，其志則通。大小多少，其物則類。名其同曰事，總其情曰志，合其散曰類。天同而地類，志行乎其中，推而行之，是以通也。同者，天也；異者，志類也。

The Kui hexagram has the Dui trigram below and the Li trigram above. There is division before there can be union, and there is sameness before there can be difference. Union brings clarity, and clarity eliminates smallness; difference leads to separation, and separation creates distinctions between small and great. "Small matters are auspicious" refers to the small within the great, while "great" is singular. Two women living in the same house have different aspirations. Heaven is Qian, Earth is Kun; their actions are the same. Men belong to Yang, women to Yin; their aspirations can be in harmony. Whether small or great, when speaking of categories, they are of the same kind. For their commonality, we use the term "affairs," for their overall sentiment, we use "aspiration," and for their dispersion, we use "category." Heaven speaks of sameness, Earth speaks of categories, and aspirations operate within them. By extending this principle, harmony is achieved. Sameness belongs to Heaven, while difference belongs to aspirations and categories.

悔亡則有喪有得，皆悔亡也。喪馬則健順睽矣；勿逐自復，則我窒而彼自來也。不聞此義，不見惡人；不見惡人，不知所辟。睽之時，善惡辟就，宜觀其初動，雖未濟需，亦勿憂也。九二以六五為主，六五以九二為宗。巷之為道，野所無也；遇主于巷，何失何得？睽有同異，中無睽通。

The saying "regret disappears" means that both loss and gain can lead to the disappearance of regret. "Losing a horse" indicates that the strong and the gentle have already become estranged. "Do not pursue it, it will return by itself" means that if I remain still and do not act, the other party will come on its own. If one does not understand this principle, they only know "not seeing an evil person," and not seeing an evil person means not knowing what to avoid. When in the state of estrangement, both good and evil, avoidance and approach, should be judged by their initial direction. Even if it is like the situation in the hexagram of "Not Yet Completed" or "Waiting," there is no need to worry. The line Nine in the Second follows the line Six in the Fifth, and the line Six in the Fifth takes Nine in the Second as its main reference. "A lane" is a path that does not exist in the open field. "Meeting the master in the lane" still talks about what loss or gain? The hexagram of Estrangement has both unity and difference, but when one attains the middle, there is no estrangement, only communication.

曳，牽也，引也；掣，引縱也。上下二剛，一輿一牛，曳不可乘，掣不為用，而上九疑焉，天地位不當者，未遇也。且劓而疑亡，故曰無初有終。今無初者，睽之三；今有終者，巽之五。初九仁者也，故曰元夫。孤者遇，孚者交，然後志行；睽之志，通而已。近而通，可以觀所為主。六五，睽之主也，未始動也，故悔亡。

"Ye" means to pull or drag, and "che" means to pull and release. The two strong lines above and below represent a cart and an ox: if they are dragged, they cannot be used; if they are released, they cannot be pulled. However, the line at the top is doubtful. The positions of heaven and earth are not appropriate, meaning that there has not yet been a meeting. When "yi" occurs and doubts are dispelled, it is said that "there is no beginning but there is an end." Now, "no beginning" refers to the line six in the third of the Guī hexagram; "an end" refers to the line nine in the fifth of the Xùn hexagram. The line nine at the beginning is the virtue of the benevolent person, so it is called "the first man." A lonely person attains a meeting, and with sincerity, he can connect with others, thus his aspirations can be realized. The aspiration of the Guī hexagram is simply the concept of "communication." If communication is close and realized, one can discern who is the main figure. The line nine in the fifth is the main line of the Guī hexagram, and it has never acted recklessly, so "regret is dispelled."

厥宗噬膚，則謂我為往；謂我為往，則見其來也；見其來，斯有宗矣。有宗之慶，晉勿恤而得也。睽之時，各有見，各有遇，各有疑也；終於疑亡，則其睽同矣。同者，天之道，君子以焉。賁之白馬，疑而有也；匪冦婚媾，終無尤也。初見惡人，三見輿曳，上九見豕負塗，各有見也。

"The family's ancestor devours the skin," meaning that I am going to go; if I am going to go, then it shows he will come; if it shows he will come, then there is the presence of the chief. The joy of having a chief is exactly what the Progress卦 (Jin) means by "do not worry and yet gain." When in the state of estrangement (Kui), each has their own view, each their own meeting, each their own doubt; in the end, when doubts are gone, the estrangement between them is resolved. The same is the way of Heaven; the gentleman takes this as a model. The "white horse" in the Pattern卦 (Ben) is that although there is doubt, there is still something to hold on to; "not a robber but a marriage partner" ultimately leads to no excess. The initial line (Chu Jiū) sees a wicked person, the third line (Liu Sān) sees "a cart dragged by a man," the top line (Shàng Jiǔ) sees "a pig carrying mud," each sees their own thing.

遇主、遇剛、遇元夫、遇雨，各有遇也，其時可知矣。見息而疑亡，莫尚於遇雨；勿逐自復，莫先於初之悔亡、中之有慶。睽與晉豐一也，在睽有慶，況泰同人乎？是以莫吉於中孚也。柔在內而剛得中，說而巽孚。剛得中者，貞勝也；處睽之時，以貞而勝。初二四皆無咎，以剛也；六三有終，遇剛也；六五眾剛之主，上九群疑之終，眾剛宗之，猶謙之不富而其鄰皆以，群疑之終孚也。

Meeting the ruler, meeting the strong, meeting the original husband, and meeting rain each have their own kind of meeting, and their timing can thus be known. To let what is seen subside and doubts be dispelled, there is nothing better than meeting rain; to achieve 'do not chase and it will recover itself,' there is nothing more prior than the 'regret disappears' of the initial line and the 'there is celebration' of the fifth line. Kui, Jin, and Feng are of the same kind: if Kui can still have celebration, how much more so can Tai and Tongren? Therefore, there is nothing more auspicious than Zhongfu. Softness is within and strength is in the center, harmonious and compliant, thus there is sincerity. Strength being in the center, it wins through uprightness; when in Kui, one must rely on uprightness to win. The initial line, the second line, and the fourth line all have no blame, because they are strong; the third line 'has a conclusion,' because it meets strength; the fifth line is the master of all strong lines, and the top line is the conclusion of all doubts, with all strong lines taking it as their standard—just as in Qian, 'not rich' yet its neighbors all come to attach themselves; the conclusion of all doubts lies precisely in a 'sincerity.'

艮下坎上。乾之徳行，易以知險；不利東北，以不易也。中者，坤之美；徑者，道之窮。六二之無不利，見大人也；知光大，貞吉也。交而生者，難也；險在前者，未見也；見而能止者，不可能也，其知大矣。往而止則陷，止而往則得中，知矣哉，譽也。往而有功，莫尚於利見大人；貞吉而可以正，莫如當位。

The hexagram Jian is composed of Gen below and Kan above. The virtue of Qian is to be easygoing and to know danger; it says "not advantageous to the Northeast" because that place is not easygoing. "Middle" is the beauty of Kun, and "path" is when the way reaches its end. The "no disadvantage" of line six in the second position is because of "seeing the great man"; "knowing brightness and greatness" is also "upright and auspicious." What is born from union is difficulty; danger in front is something not yet seen; seeing it but being able to stop is not something ordinary people can do, his wisdom is great. To move forward but stop halfway will lead to falling into difficulty; to stop first and then move forward will achieve the middle—this is called wisdom, this is called "reputation." To move forward and achieve success, nothing is more important than "advantageous to see the great man"; to be upright and auspicious and also correct, nothing is better than "being in the proper position."

需於正中，履而不疚，當也。王弼云：山上有水，蹇難之象，除難莫若反身修徳。往得中也，是故往有功也。初來而未中也，故冝待也；初之不需，終不光亨矣。來譽乎內，喜乎不知也。體篤實，用柔中而已。蹇蹇，多也；終無尤者，中故也。內喜，復也；內喜之，反也。上下皆實，承乘皆連，維不斷也。

"Need in the center" means walking with proper steps without suffering, which is called "appropriateness." Wang Bi says: A mountain with water on top represents the image of difficulty; overcoming difficulties is better than turning inward to cultivate virtue. Going forward and achieving the middle, thus it is said "going brings merit." The first line has come but has not yet reached the middle, so it should wait; if the first line does not wait, it will ultimately not be bright and smooth. "Coming praise" is within, joy lies in what others do not know. Its nature is sincere, and what it uses is merely softness that is in the middle. "Treading with difficulty" indicates multiplicity; "finally without blame" is because it has reached the middle. "Inner joy" is returning, "inner joy of" is reversing. Both upper and lower are solid, what is supported and what is ridden upon are connected with each other, maintaining continuity without interruption.

其來也連，其孚也孿如，大者之實也。是故當位貞吉，唯在一實。連實者承，匪躬者應，朋來也。中，本也；節，和也；中節，實也，朋之大者也。往適它，今趣大，九三之朋也。爛者反矣，初三四上皆朋也，二不來，匪躬也。朋來而大，豈躬乎？不滅命也。上六陰也，從五而應三，果之碩者也；大人，九三也。五之所以大蹇蹇者，應而當位者連；上之於二，雖非其應而志在焉，其所以碩也。從三則志二可知，貴陽也，大也。朋來而大，豈躬乎？是之謂應。及身者，來也。卦往而我來，無位而志在內，可也；泰則志在外矣。

Its coming is connected, its faithfulness is "twin-like," and that is the fullness of the great. Therefore, "being in the right position and maintaining sincerity brings good fortune" depends entirely on the character "real." What is connected and full is "bearing," and what is not self-centered is "responding," which is also "companions coming." "Center" is the essence, "moderation" is harmony; being centered and moderate is real, which is the great among friends. Originally heading elsewhere, now turning toward the great, that is the nine in the third line's companions. Those who have already returned are the ones in the first, third, fourth, and top lines, but the second line does not come, because it is not self-centered. Companions coming and achieving greatness, could it be only for self? That is not willing to obscure heaven's mandate. The top line is yin, following the nine in the fifth line and responding to the nine in the third, which is precisely that great fruit. The term "great person" refers to the nine in the third line. The nine in the fifth line is "greatly obstructed" because it has a responding and properly positioned companion connected to it; the top line, although not properly responding to the second line, has its mind there, which is why it is "great." Having followed the nine in the third line, its mind toward the second line is also known, because it values the yang line, which is valuing the great. Companions coming and achieving greatness, could it be only for self? That is called "responding." What falls upon oneself is "coming." The hexagram shows movement but I come, without a position yet with the mind within, which is acceptable; but in the Qian hexagram, the mind is outside.

坎下震上。解者，赦過宥罪之名也。西南，坤所也；坤為母，無不生也；為腹，無不容也。無所往，其來復吉者，中吉也；有攸往夙吉者，其道吉也。復其見天地之心乎！其來也闕，可得而有耶？解，緩也，故夙吉。險以動，匪人也；動而免乎險，不往而往，故得眾；往而不往，故有功。

The hexagram is Kan below and Zhen above. "Jie" means to pardon faults and forgive offenders. "Xinan" refers to the direction of Kun; Kun represents the mother, which gives birth to everything, and the abdomen, which contains everything. "There is no place to go, and returning is auspicious" refers to being in the center and thus auspicious. "If there is a place to go, then going early is auspicious" refers to following the Dao and thus auspicious. "Returning" perhaps indicates seeing the heart of heaven and earth. The original text here is missing, so can it still be claimed as one's own? "Jie" means to ease, so it values "going early and auspiciously." Taking risks and acting is not in line with human nature. Acting and being able to escape danger seems like not going, but in reality it is going, hence gaining the support of the people. It seems like going, but in reality it is not going, hence achieving success.

解者，天地之撰；作者，雷雨之能；甲拆者，百果草木之化。雷動雨施，作而無作，君子以焉，以天也。其作也皆免乎險，皆免乎險者，流不盈也。始交則經綸，際而後無咎。不一不信，非得中直，能獲彼乎？黃，其中也；失，其道也。剛得位而中，故可大事；大者之田為獲，小也。

"Jie" is the creation of heaven and earth, "Zuo" is the function of thunder and rain, and "Jia Che" is the transformation of all fruits and plants. Thunder moves and rain spreads, accomplishing things without leaving a trace. The gentleman takes this as a model, emulating heaven. Its actions can escape danger; it can escape danger because it flows without being satisfied. Just as soon as it begins, it starts to act, and after the connection is made, there is no blame. Without consistency, there is no trust; if one does not possess the middle and upright way, how can one capture the other? "Huang" refers to the middle, and "Shi" refers to the way. Just having a proper position and being in the middle, one can undertake great things; the great one goes out hunting, yet captures only small things.

不然何以用射？在得先吉，先見也。貞吝，必文之不易者也。求慢藏於六三，非也，故曰亦，故曰又。拇，震之初也，孚其至矣，而未當位也。維有解，主道也。有孚于小人，咸赦宥也；小人退者，君子進也。無所不利，今亦不利也。自我致者，自我取之也。用射者，上六之志也；六五之志，維而已矣。六不應三，藏也；致冦至，慢藏也。髙，其位也；墉，其職也；隼，其人也。上六震用也。解悖則射者，狐隼而已，可謂皆免乎險；不然，則何以見大矣哉？無所往，恕也；有攸往夙吉，戒緩也。

But why is shooting used? It is because there is a gain and the auspiciousness is seen first—'first' means seeing it first. To speak of '贞吝' is something that cannot be changed by any embellishment. To place the responsibility of '慢藏' on the sixth line of the third position is wrong, so the line statement says 'also' and 'again.' '拇' is the first line of Zhen, and faith has already arrived, but its position is not appropriate. '维有解' is the main principle. To be faithful to small people means to pardon them all; when small people retreat, the great ones are promoted. To say 'nothing is not advantageous' is actually still not advantageous. '自我致' means it is self-invoked. '用射' is the will of the sixth line at the top. The will of the sixth line in the fifth position is only in the character '维.' The six lines do not correspond with the third, which is '藏'; inviting bandits is '慢藏.' '高' refers to its position, '墉' refers to its duty, '隼' refers to the person. The sixth line at the top is the application of Zhen. Removing disorder is merely shooting foxes and falcons, which is why it can be said to have escaped danger; otherwise, how can its greatness be shown? '无所往' means forgiveness, '有攸往夙吉' is a warning against delay.

兌下艮上。損下益上，其名曰損。有孚元吉無咎，可貞，利有攸往，損之時也；其道上行，乾行也。損而有孚元吉無咎可貞利有攸往者，損之時，損而合也。曷之乎？曷用乎？二簋可用享。無妄曰可貞無咎，有時者，損有時也；應有時者，損之有時也。損剛益柔者，損也，益也；與時偕行者，損益也。

The hexagram of "Loss" has the trigram Dui (Lake) below and Gen (Mountain) above. It is called "Loss" because it involves reducing the lower part and increasing the upper part. "With sincerity, great good fortune, no blame, proper constancy, and beneficial to go on" describes the timing of loss. "Its path goes upward" indicates that the path is taken by Qian (Heaven). The reason why "loss with sincerity, great good fortune, no blame, proper constancy, and beneficial to go on" is possible is because it is at the right time for loss, and the loss is in harmony. What is used? What is offered? Two thin vessels are sufficient for sacrifice. The hexagram of "No False Movement" says "proper constancy without blame." Saying "there is a time" refers to the fact that loss has its own time. Saying "there should be a corresponding time" means that the timing of loss must correspond to something. "Loss of the strong and benefit to the weak" is both loss and benefit. "Going with the time" is precisely the nature of loss and benefit.

兌，說也；艮，止也。損澤益山，九陽也，故遄。已事遄者，止而未嘗息也。往無咎，酌損之者，初志也，志其所無事也。損之志曷之乎？初九所尚，合乎中矣。損者，盛之始也；初者，損之初也。剛中也，復何損益乎？損益之，是征也。初未中，故酌損之；九二則無不利也，無不貞也，可謂中矣。

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) Dui represents joy, Gen represents stopping; reducing the lake and increasing the mountain, that is yang, so it is said 'Chuan'. 'Having finished, go quickly' means stopping but not truly ceasing. 'Going without blame, reduce it moderately' refers to the first line's intention, which is to have no affairs. Where does the intention of 'Dun' (reduction) fall? What is esteemed by the first nine is already in the center. 'Dun' is the beginning of abundance, and 'Chu' (first) is the beginning of reduction. Since it is already strong and in the center, what needs to be reduced or increased? If one reduces or increases, it becomes 'Zheng' (going forward). The first line has not yet reached the center, so it says 'reduce it moderately'; the nine in the second position has nothing that is not favorable and nothing that is not sincere, which can be said to have reached the center.

往而有尚者，必合乎此也。友，可以一得，而一不可以謂之友。君子之於道，致一而無所疑也；疑則未征，小畜之君子是也。遄者，已事遄也；使遄者，初使而四應也。孔子曰唯神也，故不疾而速，損而使遄，故亦可喜也；喜則無懼矣。或益之者，莫知其所從來也；朋者，順而佑也；十者，數之窮者也。

Those who go forward with a particular admiration must conform to this principle. A friend can achieve one thing; if they go beyond one, they cannot be called a friend. The gentleman concerning the Dao is devoted and has no doubt; once there is doubt, he does not go forth. The gentleman in the Hexagram of Small Accumulation is exactly like this. "Chuan" means "yi shi chuan," which refers to making something quick. What makes it quick is the first line driving it and the fourth line responding. Confucius said, "Only because it is divine, it is not quick yet swift." To reduce and yet make it swift is commendable; being commendable means there is no fear. "Or yi zhi" means not knowing where it comes from; "peng" is to follow and assist; "shi" is the end of the number.

者頤不可舍，而終能探索鉤致者也。六五，損之主也，損必益，可違乎？上者，乾之位；乾者，天之物。損下益上，其天也。易曰自天佑之，知於益寡，終必佑也。損而無不利者，可貞也。九二利而不徵，上九吉而大得，非可貞乎？曷之用？二簋可用享。初往有尚，中合而終得。尚志而趣大者，可不思乎？

This line speaks of nourishment that should not be abandoned, and ultimately leads to exploration and attainment. The line six in the fifth is the main line of the hexagram of loss. There must be benefit when there is loss; can this be violated? "Upper" is the position of Qian, and "Qian" is what heaven possesses. To reduce the lower and benefit the upper is indeed the will of heaven. The Book of Changes says, "To be favored by heaven." Those who understand how to increase the few will ultimately be favored by heaven. Loss leads to no harm because it is "appropriate to maintain." Nine in the second has advantage but does not go out to fight, and upper nine attains good fortune and gains much, is this not "appropriate to maintain"? What is used? Two thin bowls are sufficient for sacrifice. The first line moves forward and has a proper aspiration, attains the center and harmonizes, ultimately attains gain. Those who cherish their aspirations and pursue great things, can they not deeply reflect?

震下巽上。益，利有攸往，利涉大川，所謂自天佑之吉無不利。其道大光者，天地之道也；中正有慶者，自天之慶也。益道在器為木，利用為者，往涉皆利也。夫作者，天作也；下者，形器也；不厚事者，事無積也。凡益之道，始於元吉無咎，作事謀始，所以光大也。

The hexagram Yi is composed of Zhen below and Xun above. "Yi means it is advantageous to go forward and advantageous to cross great rivers," which is said to mean "blessed by heaven, all things are favorable." "Its path shines brightly" refers to the way of heaven and earth; "uprightness and correctness bring joy" refers to the joy from heaven. The principle of Yi is embodied in objects as wood; those who skillfully utilize it find advantage whether going forward or crossing great rivers. "Zuo" refers to the action of heaven, "xia" refers to tangible objects, and "bu hou shi" means the matter has not yet accumulated. All the principles of Yi begin with "original good fortune without misfortune"; by starting with planning, one can achieve great success.

損六五元吉，六二受之，而以用六為道，用享于帝其可也，乆矣。益之用曷之用乎？上所佑也。用無不孚，執而行之，何損益焉？事無吉凶，皆以貞勝。其有也恆，而無不之也，是謂中行。益志者，中行而已。告如初筮告之告，公如公用射隼之公，從如汝則從、從筮從之從，以益志也，則其用可知。

The hexagram of Loss, line six in the fifth position, says "original good fortune." Line six in the second position receives it, and follows the way of "all sixes." Using it for sacrifices to the Supreme Deity is also appropriate, and this way has long been established. Where should the use of benefit be applied? It should be applied where Heaven supports. Whatever is used is without deceit, and by holding fast and promoting it, what need is there for loss or gain? The matter itself is neither good nor bad; one should always rely on uprightness. Its possession is enduring and it extends everywhere, which is called "acting in the middle way." What is meant by "benefit of the mind" is nothing more than acting in the middle way. "Telling" is like "the first divination tells," "public" is like "the public shooting a falcon," and "following" is like "you follow" or "the divination follows," all of which are used to enhance the mind. Thus, its use becomes clear.

其事無吉凶，皆以貞勝，去取雖大，皆可依也，其唯中行乎？有孚惠心者，中孚也；有孚惠我徳者，中而孚也。其孚也，其惠也，古今先後不可分也。是故心有危□，徳有它目。子貢聞一以知二，蓋知此也。勿問之矣，聞而行也；大得志也，知而得也。非益志也，其足尚乎？非大得也，其足以惠我徳乎？柔中而正，則自外來者益也；剛中而偏，則自外來者損也。其來也莫知其所，故曰外也。聖人之情見乎辭，豈有偏乎？偏辭者，人事也。若夫立不易方，固以惠心；如是而□至者，非我致也。

Things themselves are neither good nor bad; they are all decided by sincerity. Even when choosing or rejecting something important, there is some basis, and it is probably just "uprightness" (zhonghang). "Having sincerity and kindness in the heart" is called Zhongfu, and "having sincerity and kindness in my virtue" is both upright and sincere. Its sincerity and its kindness are originally inseparable between ancient and modern, before and after. Therefore, if one's heart has "danger" (wei), there is also another term in virtue. Zigong understood this when he inferred two things from one. "Do not ask about it" means to act upon what one hears; "great attainment" means to gain something upon knowing it. If it is not an increase in one's aspirations, is it worth promoting? If it is not a great gain, is it sufficient to "kindly benefit my virtue"? If something is soft yet upright and proper, then what comes from outside is beneficial; if it is strong yet upright but biased, then what comes from outside is harmful. Its coming is unknown to people, so it is called "external." The sage's feelings are expressed through words, so how could there be bias? Words that are biased refer to human affairs. As for "standing without changing direction," it originally comes from a kind heart toward others; thus, what comes to it is not something I have attracted myself.

乾下兌上。揚于王庭者，利有攸往之時也；孚號者，天之令也；有厲者，人承天也；告自邑者，告以懼也；不利即戎、利有攸往者，文告之辭也。乾為天，為君，為父；無君無父者，天所決也。孚號有厲，則天人合矣。是故去故者，孚乃悔亡；決柔者，純乃中也。天人合矣，故其危乃光；乾道純則正道光。

The hexagram Guai is composed of Qian below and Dui above. "Yang in the royal court" indicates a favorable time for movement. "Fa Hao" represents the command of Heaven. "You Li" signifies people obeying Heaven. "Gao zi yi" is a warning given with apprehension. "Not favorable for military action, favorable for movement" is the wording of the official proclamation. Qian represents Heaven, the sovereign, and the father. Those who show no respect to the sovereign or father are those Heaven wishes to eliminate. With sincerity and a heart full of caution, Heaven and humanity are in harmony. Therefore, to remove old associates, one must first have sincerity to avoid regret; to eliminate the soft and wicked, one must first be pure to achieve the center. When Heaven and humanity are in harmony, that sense of danger becomes illumination. The way of Heaven is pure, and the righteous path becomes bright.

噬嗑之貞厲得當，可謂其危光矣。君子小人各有尚也：我尚孚號，則彼將已日而孚矣；我尚即戎，則彼之所尚可強使窮耶？不窮而通，其遇由我。故君子之有乾者，朝講夕慮，乾乾惕厲而念其終也。夬之時，施祿則下說，居健則眾忌。壯于頄者，居健也；健而說，決而和，則彼憂我樂，彼窮我光。

The hexagram Shihhe has the phrase "Zhen Li" which is appropriate, and can also be said to be dangerous yet luminous. The gentleman and the petty person each have their own aspirations: if I value sincerity and call out, then he will eventually be sincere; if I value military action, can his aspiration be forced into a corner? If not pushed to the extreme of desperation but instead allowed to be open, this opportunity entirely depends on me. Therefore, the gentleman who possesses the virtue of Qian, studies in the morning and reflects at night, constantly remains vigilant and cautious, always thinking of the outcome. When at the stage of Guai, granting official positions brings joy to those below, while maintaining firm strength leads to suspicion among the people. "Zhuang Yu Qiu" means to reside in firm strength. Being strong and joyful, being decisive and harmonious, this is when his worries become my joy, his difficulties become my brightness.

往不勝者，剛動而過也。大壯曰九二貞吉，以中也；動而不貞，則過乎中矣。五剛類聚，復何為哉？為者，動之過也。孚號者，天之令也；惕號莫夜者，奉令而不懈也；有戎者，於所不利有之而不忘也。不忘其所不利，不憂其所不勝，動而不過，往而不窮，其在得中道乎？

"Going forward without victory" indicates a movement that is too strong and excessive. The Great Strength hexagram says "Nine in the Second upholds virtue and is auspicious," because it is in the center. If movement leads to losing virtue, it exceeds the center. With five strong lines gathering together, what else is there to do? "To act" is precisely excessive movement. "Trustful calling" represents the command of heaven; "cautious calling without ceasing at night" means carrying out the command without slack. "Military action" refers to being aware of unfavorable situations without forgetting them. Not forgetting one's own unfavorable aspects, not worrying about not being able to overcome them, moving without excess, and proceeding without exhausting oneself—this is probably due to being in the middle way.

壯于頄者，壯形於面也，決而不和者也，故有凶。壯而不勝者，其咎在為；壯而有凶者，其失在過，皆不得中道者也。不得中道，是以獨行而用其過也。在眾剛之間，獨行而應其上，則有遇雨若濡之象。慍其若濡者，眾君子之責備者也。夫君子夬夬，則彚征者眾矣，雖有獨行之過，終何咎哉？

"Zhuang Yu Qiu" refers to displaying strength on the face, which indicates decisiveness without harmony, hence resulting in misfortune. When strength is not able to prevail, the fault lies in the word "wei" (to act); when strength leads to misfortune, the mistake is in the word "guo" (excess), both indicating a failure to follow the middle path. Failing to follow the middle path leads to acting alone and overdoing things. Being in the midst of many strong forces, acting alone and responding above, gives the image of "meeting rain as if drenched." Feeling anger towards this "as if drenched" is the resentment of many gentlemen who demand perfection. A gentleman who can "guai guai" (decisively) will find many companions who walk together; even if there is a mistake in acting alone, what misfortune could there be in the end?

君子之器容隘不齊，形乎用者，或過焉，或不及焉。至於利有攸往，剛長乃終，則其道一也。得中道者，其惟九二乎？有慍而得中之助，是以終無咎也。方剛長之時，位乎九四而其居其行皆不安者何耶？憂故也。兊，陰也，羊也；牽者，柔道也，往而不前，疑而不決者也。勉所不欲以附眾剛之決，則悔亡矣。

A gentleman's capacity varies in breadth and unevenness, manifesting in their actions as some being excessive and others insufficient. However, regarding the principle of "advantageous to go forward, the strong and enduring will ultimately prevail," there is only one truth. Those who attain the middle path are probably the Nine in the Second. When someone is angry, they may receive assistance from the middle path, thus ultimately avoiding blame. At the time of strong and enduring strength, occupying the position of Nine in the Fourth, yet its dwelling and actions are unstable, why is this? Because of worry. The trigram Dui belongs to yin and is associated with the sheep; "to pull" represents a gentle and compliant approach, moving forward but unable to advance, hesitating and unable to decide. If one forcefully does something they do not wish to do, in order to conform to the decisive judgment of the multitude of strong forces, regret will be eliminated.

兌為口舌而其耳不聰，其能聞言而信乎？終於疑而已矣。用其柔牽以處不當之位，此眾剛之所宜決也；決而當，其悔乃亡。夬夬猶蹇蹇也，中未光也，故中行無咎。孚號者，天之令也，奉天之令，可不惕乎？無號則其終可知。所謂剛長乃終者，終於純而已矣。乾以君之，可不念其終乎？乾之上九有悔之義，在夬坎損萃，不有而有者，夬之終也，訟革之義如之。困終之議，行乾之君子也。詩云唯其有之，是以似之。道之不明也，不肖者不及也。

The trigram Dui represents the mouth and tongue, yet its ears are not sharp, so can it listen and believe? In the end, it can only be described as 'doubt'. With its soft and entangled nature, being in an inappropriate position, this is precisely what the multitude of strong forces should eliminate; when eliminated properly, the regret is dispelled. 'Guàiguài' is similar to 'Jiǎnjiǎn' in the Jiǎn hexagram, and since the middle path has not yet been expanded, it is said 'zhōngxíng wújiù'. 'Fúhào' is the command of Heaven; to follow the command of Heaven, how can one not be vigilant? Without calling out, its outcome is evident. What is meant by 'gāngcháng nàizhōng' is that it ends in purity. The Qian hexagram governs the virtue of a sovereign, how could it not care about its outcome? The meaning of 'yǒuhuǐ' in the Shàngjiǔ of the Qian hexagram is found in the Guà, Kan, Sun, and Cui hexagrams; not taking it for oneself but still possessing it, that is the conclusion of Guà. The meaning of Song and Ge is also like this. The discussion about the conclusion of the Kun hexagram refers precisely to the gentleman who follows the way of Qian. The Book of Poetry says 'Only because he has it, he can resemble it'. The way is not clear because the unvirtuous cannot reach it.