Gou Hexagram (Xun below, Qian above)

巽下乾上。至柔而動也剛，坤也；剛以動，壯也。勿用取女者，坤乾也。姤，遇也，而姤有時義。柔遇剛者，其時也；剛遇中正者，其義也。夫行則剛不窮，故曰義。二簋可用享，損也；巽為長，入也；物與，無妄也；不可與，女壯也。遇柔遇剛者，遇也。睽闕。天地相遇，品物咸章也。

The Gou hexagram has the structure of Zhen below and Qian above. The softness of the Yin becomes active and becomes strong, which is represented by Kun; the strength of the Yang in motion is represented by Da Zhuang. "Do not take a wife" refers to the relationship between Kun and Qian. "Gou" means meeting; and "Gou" includes both "time" and "righteousness." The meeting of the soft with the strong refers to time; the meeting of the strong with the middle and correct refers to righteousness. If the strong can act, it will not reach the extreme, hence it is called "righteousness." "Two bowls may be offered" refers to the Shen hexagram. "Zhen represents the elder" refers to entering. "Things come" refers to Wu Wang. "Not suitable to take" refers to the strong woman. Meeting the soft or meeting the strong are both forms of meeting. The text of the Kui hexagram is missing here. The meeting of heaven and earth brings forth myriad things and clarifies all categories.

坤之六三，含之以從王事，不敢成也。九五中正，不舎則亦至焉。貞則靜，靜則天施地生，雲行雨施。天下有風，姤也。處姤之初，繫于金柅而守其靜貞則吉，有意於往則凶象見矣。豕，陰物也；女壯之時，志乎動者，初雖羸，後必壯。繫而不變，其唯不牽者乎？蹢躅，不靜也。

The sixth line of the Qian trigram, "Containing virtue and being steadfast in purity," refers to containing oneself and being willing to serve the sovereign, without claiming personal achievement. The ninth line in the fifth position is upright and correct. If one does not give up, one can ultimately reach the goal. Maintaining purity leads to stillness, and stillness allows heaven to act and earth to produce, clouds to move and rain to descend. When there is wind over the world, it is the Gou hexagram. Being at the beginning of Gou, attaching oneself to the golden hook and maintaining stillness brings good fortune; once there is a desire to move forward, ominous signs appear. "Shi" refers to a yin creature; when a woman becomes strong, her ambition is to move. At first, she may be weak, but eventually she will grow strong. Those who are tied down and do not change are probably only those not involved in entanglements. "Zhi zhu" means being restless.

包有魚無咎者，中也；不利賓者，利己也，非小己也。利者，義之和也，其利已之中之利乎？不中則不和。用初九有厲之利，成九二有魚之義，非大者不能。居止皆不安而無大咎者，厲故也；巽故知大，蠱之六三亦如是。未牽者，入故也；不厲則或牽矣，可不惕乎？包無魚者，不可震也；近而逺民，起何得乎？

"Having fish, no blame" is because it attains the center; "unfavorable for the guest" indicates self-interest, but not selfishness. "Beneficial" refers to harmony of righteousness; that self-interest is actually the benefit of attaining the center. Without the center, there is no harmony. Using the benefit of initial nine "having danger" to achieve the righteousness of nine two "having fish" is not something the great cannot do. Being unsettled in both dwelling and movement yet without great blame is because of awareness of danger; wind is able to know the great, just as the hexagram Gu in line six three is also like this. "Not entangled" is because it can enter; not knowing danger may lead to being entangled, can one not be vigilant? "Containing no fish" means not to act hastily; distancing oneself from the near and the people, and acting when arising, what can one gain?

□碩果也。以杞包瓜者，用眾以包也；含章則無不包矣。有隕自天者，天錫之也；天降嘉穀，人其食矣。含章者，中正之主，志而不舎者，必至乎命。易曰大有上吉，自上佑也，自佑自來，豈人也哉？姤其角，姤之極也；吝，下也，上則窮，故吝，吝乃無咎。

That is the abundant fruit. "Using the杞 to wrap the melon" means relying on the people to embrace and include; if one can contain the virtue, it can encompass everything. "A falling star from heaven" means the heavens bestow upon him; when the heavens send down good grains, people naturally have something to eat. "Containing the virtue" is the ruler of the middle and correct path; those who have aspirations and do not abandon them will surely reach the mandate of heaven. The Book of Changes says, "Great abundance brings great good fortune, and it is favored by heaven." Being favored by heaven, coming from heaven, how could it be something humans can achieve? "Meeting at the horn" means the encounter has reached its extreme; it is said "to be in difficulty" because it is in a lower position, and when it is in a higher position, it becomes exhausted, hence the difficulty—yet precisely because of this difficulty, there is no blame.

坤下兌上。物相遇而後聚。亨者，嘉之會也。有器無大於廟，有廟無大於王。見其亨，不見其貞；用其吉，不虛其往。是故時皆無咎，不以所遭害貞，先王之所以王也。順以說，內外也；剛中，其外也；不中不應，不應不萃。假有廟，天也；致孝享，命也。聚以正者，執中而已；順天命者，順其正也。

The hexagram Cui (Gathering) has the structure of Kun (Earth) below and Dui (Lake) above. Things meet and then gather. "Heng" refers to a harmonious meeting. There is no vessel greater than the ancestral temple, and no one greater than the king above the ancestral temple. One sees only its Heng, not its Zhen; one uses only its Ji, not its Wang falling empty. Therefore, at this time, all the lines are without blame, not hindered by their circumstances from maintaining their Zhen, which is the reason why the former kings became kings. "Shun yi Yue" refers to the internal and external, "Gang Zhong" refers to its external aspect; if not Zhong, then there is no response, and without response, gathering cannot occur. "Jia you miao" comes from Heaven, "Zhi xiao xiang" comes from destiny; gathering by the correct way is merely upholding the middle; following Heaven's mandate is to follow its correctness.

用而不有，有而不無，是故觀其所聚而天地萬物之情可見矣。天地之萬物，萬物之天地，情一乎正，是故聖人之所謂觀者，順而已矣。除戎器戒不虞者，用其全也；全故正，正故皆無咎。師以毒民、夬不利即，皆戎器也。中孚之初，其戒豫矣。孚不終，乃亂乃萃，萃之初可忘乎？

Using it without claiming it as one's own, claiming it yet not allowing it to be reduced to nothing, thus observing what it gathers, the nature of all things in heaven and earth can be seen. All things in heaven and earth, and the heaven and earth that all things rely upon, are unified in 'correctness' (zheng). Therefore, the 'observation' mentioned by the sage is merely about 'following' (shun). 'Removing weapons and warning against unforeseen dangers' refers to using it completely. Completeness allows for correctness, and correctness ensures that all lines are free from blame. The 'using it to poison the world' in the Army hexagram and 'not favorable for military action' in the Parting hexagram both refer to weapons. The first line of the Middle Trust hexagram has already prepared for vigilance early on. 'Trust not sustained, then disorder and gathering follow'—can the beginning of gathering forget this point?

其號不孚，其握不正，其笑不夭，未貞故也。恤不往，則其志終不治矣，是故戒之在初，舜琴之言達此而已，奚為哉？孚乃利用禴，今未也；未者，匪孚元永貞悔亡故也。比之元筮，筮其求也；萃之未光，有其位也。萃之時皆無咎，用大牲吉，其唯九二乎？引而未變，中故也；終不光，卒乎引而已矣。

His call does not gain trust, his handshake is not proper, his smile is not natural, all because he has not yet attained uprightness. If he is anxious but does not act, his aspirations will never be properly cultivated; thus, admonition should be given at the beginning. The statement about Shun playing the five-stringed zither merely expresses this idea; what else is there to do? "Trust is useful for a simple sacrifice" — this is not yet achieved; the reason it is not achieved is because "without trust, the original and enduring uprightness brings no regret." The "original divination" in the卦 of "Crossing Over" refers to divining his request; the "not bright" in the卦 of "Gathering" means merely holding an empty position. When "Gathering" occurs, all lines are without blame, "using great sacrifices brings good fortune," perhaps only the Nine in the Second is worthy of it. The reason for drawing but not changing is because it is in the center; the reason for not being able to expand fully is only because it stops at the word "drawing."

未光，需也。嗟而往者，未治故也；未治而上巽，則終不亂矣。嗟如愁如，進所尚也；小吝而往者，上巽之學；大吉而位不當者，未變之守。認而有之無咎矣，然匪孚元永貞悔亡者也。如是則非假不尚大矣。萃之極，豫生怠，故齎諮涕洟無咎；未安上者，不忘危也。是故大吉猶小吝也，故曰位不當也。食舊徳終吉者，其唯貞厲乎？

"Wei Guang" means waiting. To sigh and move forward is because it has not yet been rectified; without being rectified and with the upper trigram being Xun, ultimately it does not lead to disorder. "Jie Ru Chou Ru" indicates that the emphasis is on progress. Slightly being in difficulty yet still moving forward is following the nature of Xun above. Great good fortune but improper position is maintaining one's original state without change. Acknowledging and possessing it can avoid blame, yet it still remains in the situation of "not trustworthy, original constancy, and loss of regret." In this way, it is not "false," nor can it be considered as valuing grandeur. When gathering reaches its extreme, ease gives rise to laziness, hence "sighing and weeping, no blame"; those who are not content with being in a superior position are because they do not forget danger. Therefore, great good fortune is still like slight difficulty, hence saying "improper position." Enjoying old virtue and ultimately achieving good fortune, perhaps only those who maintain correctness in perilous situations can do so.

巽下坤上。聚而上者謂之升。不積則不聚，應而不連，則方積方隳，其能厚乎？大亨者，君子亨也；慶者，尚大之慶也。木生乎厚而成以漸，入而順，剛中而合，允也。中在上，初志焉；九二之孚，中孚也。外物薄，可交於神明者，君子而已矣。有喜者，勿恤也；順事者，承天也。

The hexagram Sheng is composed of Xun below and Kun above. Gathering and moving upward is called "Sheng." Without accumulation, gathering cannot occur; although there is response, if it is not connected, it becomes like something that has just accumulated and then collapses, how can it be thick? "Great prosperity" refers to the prosperity of the gentleman, and "Qing" means the celebration of great joy. Trees grow on thick soil and gradually become tall; Xun enters and is gentle, strong in the center and harmonious, that is "Yun." The center is in the upper position, and the first line has the aspiration toward it; the "Fu" of the second line is the sincerity of the center. External things may be thin, but only the gentleman can connect with the spiritual and divine. "Having joy" means there is no need to worry, and "following the affairs" means serving heaven.

王之所都曰侯曰國，國有君也，邑有主也。離上九之出征，以正也；謙上六之行師，征邑國也。始必怠，終必虛，虛而後無所疑。賁之翰如、巽之進退，未虛也。九三在下卦之上，邑虛矣而虛在也。不可階而升者，天也；可升而得者，賢人之中正也。虛邑不富矣，有虛矣，未消也；消則□矣，□而有不富者焉，則是升而不已者也。升而不已，必入于幽谷，是故人之意也，消則升不在器。

The place where King establishes his capital, the states and the territories: a state has its ruler, a town has its master. The 'going forth to war' in the upper ninth line of the Li hexagram is to go forth in the right way; the 'marching with the army' in the upper sixth line of the Qian hexagram is to attack the town-states. At the beginning there is certainly laziness, and at the end there is certainly emptiness; only after emptiness does there come no doubt. The 'hasty movement' in the Ben hexagram and the 'advancing and retreating' in the Xun hexagram have not yet reached emptiness. The ninth line in the third position is above the lower trigram, the town has already become empty, but that 'emptiness' still remains. What cannot be climbed step by step is heaven; what can be climbed and obtained is the middle and upright of the virtuous. An empty town is not rich; having 'emptiness' but not yet exhausted; when exhausted, it becomes empty and yet still not rich, that is the rising without stopping. Rising without stopping will certainly fall into the deep valley. Therefore, when the mind's thoughts are exhausted, the 'rising' will no longer fall upon objects.

坎下兌上。貞大人吉無咎者，乾所利見。當有言不信之時，貞吉無咎，是謂困亨。物歸之，有情見之詞，或不信焉，剛揜之時也。自闗以東謂取為揜，又覆也；本無取人覆之，本自易取，乃險。險以說，困而不失其所亨，其唯君子乎？無所用心，難乎其亨矣。離揜之中，唯君子之剛乎？君子以焉。

The hexagram Guan (Obstruction) has the structure of Kan below and Dui above. "Zhen, the great man is auspicious, without blame," which is exactly what Qian says "favorable to see the great man." At the time when "words are not believed," to remain steadfast and be auspicious without blame is called "Guan is favorable." All things are drawn toward him, referring to words that have real substance, yet others may not believe them, which is the time when something is newly concealed. In the east of the pass of Hangu, "taking" is called "yan," which also means covering. Originally there was nothing to take, yet others come to cover it; something that could be easily obtained has now become dangerous. To be in danger yet still joyful, to be in difficulty yet not lose the favorable condition, perhaps only the gentleman can do this. If the mind has no use, then it is hard to achieve success. In the situation of being concealed, only the firmness of the gentleman can maintain himself, and the gentleman takes this as a model.

有言不信，其困自亨，一無窮通；尚口乃窮也。尚豐之大，求頤之實者，時雖困，未始窮也。雨施以坎，澤無水者，未雨也。命則志焉而後至，困而不失其所，是以致而遂也。困之時，君子之所以可知矣。處不安而上無芘，入幽谷而乆不睹，始而乆可知也。辯通寡怨，慮稽乎始；始險窮下，終不明矣，非道藏人，自不覿。

"There is talk but no trust," his difficulties can still be resolved, there is no real poverty or success; if one only boasts with words, he will truly find himself in a desperate situation. Those who value the greatness of the Qian hexagram and pursue the practicality of the Yi hexagram, though temporarily inpredicament, are not really in true poverty. The falling of rain depends on the Kan trigram; "the marsh has no water" means that it has not yet rained. Heaven's mandate requires first establishing one's will before it can arrive; being inpredicament but not losing one's principles, thus being able to reach and fulfill one's aspirations. Inpredicament, the virtue of a gentleman becomes evident. Facing an unstable situation with no shelter above, entering a deep valley and remaining unseen for a long time, starting off in prolongedpredicament, it is easy to imagine. Being able to discern things leads to less resentment, and one's thoughts should be carefully considered from the beginning; if the beginning is dangerous andpredicament is at the bottom, the end will not be clear—this is not the Dao that buries people, but rather people who are unwilling to come out and meet others.

於酒食者，養也；朱紱方來者，來也；方來者，未大也；利用享祀，事大也；征凶無咎，居吉也；中有慶者，中而不無也。於石則不生矣，據于蒺藜，似維而實縶矣。不見者，揜也；乘剛者，剛入窮下而柔反上矣，是困而困也，非所困而困也。初與之來也，乆不覿，來徐徐也。困于金車吝，入于幽谷故也；終吉者，兊與之也。

"Yú jiǔ shí" represents nourishment, "zhū fú fāng lái" indicates arrival; saying "fāng lái" means it is not yet great. "Li yòng xiǎng sì" signifies attending to great matters; "zhēng xiōng wú jiù" means it is auspicious to remain tranquil. "Zhōng yǒu qìng" means attaining the center without falling into emptiness. Being confined on a stone prevents growth; resting on thornbushes seems secure but actually causes entanglement. "Bù jiàn" means being concealed; "chéng gāng" means that the strong has penetrated deeply while the flexible is above, which is the true state of being confined, not a situation where one should not be confined but is. The first line comes together with it but has not been seen for a long time, hence its slow arrival. Being "kùn yú jīn chē" leads to difficulty because it is trapped in a deep valley; saying "zhōng jí" is because the trigram Dui is willing to be close and harmonious with it.

文不當，故吉凶生焉。初六之凶，不當位也；雖不當位而九四與之，其有不孤矣。劓，刑其息；刖，止其行，困也。於赤紱者，方來者大矣；乃徐有者，今有兄也；中直者，中入也；利用祭祀，明而察也。辯通寡怨，莫尚乎徐，是故曰有終，五受福。彼牽以蔓，我危而獨居，動皆困；擬議而征，出揜以行，其動吉矣。九二養而未征，九四需而知有。

The wording is inappropriate, and thus fortune or misfortune arises from this. The misfortune of the line "Initial Six" comes from its inappropriate position; although its position is inappropriate, the line "Nine in the Fourth" is willing to be close to it, so it does not remain isolated. "Nose amputation" is a punishment to stop it, "foot amputation" is to make it unable to move, these are all forms of being trapped. "At the red sash" indicates that what has come has already become great; "then gradually there is relief" means that now there is a close relative to rely on. "Middle straight" means penetrating to the center; "favorable for worship" means being clear and discerning. Being able to discern leads to fewer grievances, and nothing is better than "gradual," so it is said "there is a conclusion," and thus the line "Nine in the Fifth" receives blessings. The other party is entangled like vines, I am in danger and alone, any movement leads to being trapped; if one can deliberate and then act, remove obstructions and proceed, then the action will be auspicious. The line "Nine in the Second" is being nurtured but not yet tested, while the line "Nine in the Fourth" is waiting and then knows where to return.

巽下坎上。有改焉，非井也；有喪有得，非井也；有往來，非井井也。至而後繘，汔至亦未也，其瓶羸，終不至矣。上水之道，入而已；養而通，功也；未繘，故也。井不改也，不改井乃以剛中也；中，其位也；不出其位，止也；止而不盈，亨行也。勞民而民忘其勞，習勞卦也，勸相習也。

The hexagram of the Well has the trigram Xun (Wind) below and Kan (Water) above. If there is change, it is no longer a well; if there is loss and gain, it is not a well; if there is going and coming, it cannot be called "well well." One goes to the well and then uses a rope to draw water; even when "almost reaching," it has not yet arrived. The water pot breaks, and in the end, water cannot be drawn up. The method of drawing water upward is only in the character "entering"; being able to nourish and also to connect is the true achievement; saying "not yet drawn up" has its reason. The well does not change; not changing the well is because it is firm and in the center. "Center" refers to its position, and "not going beyond its position" refers to stopping. Stopping without being satisfied is the way to be harmonious and to act. The people labor hard but forget their labor, because they are accustomed to it; this is the hexagram of "labor," and it also advises people to become familiar with each other.

瓶不羸以習也，習而後熟，熟乃功。井不改也，寧有新舊？舊無禽者，今不食也；舎而不時，亦舎之。是故巽水之道，以反下為初，上合志也，時乃日新。谷則不明而未砌，射鮒則流近而施偏；甕則不可以受多，敝則不新，漏則不涸，無與之中也；中無與，則舊而已。以亨行時中也，是故食舊徳貞厲，其唯從上之吉乎？

A vessel remains intact due to familiarity; only through practice does it become proficient, and only through proficiency does it achieve effectiveness. Since the well remains unchanged, how can there be a new or old? "The old well has no fowl" means that it is no longer used now; if it is abandoned and inappropriate, it is naturally abandoned. Therefore, the principle of the wood of Xun entering water begins with returning downward and harmonizes with the upper. When the time comes, it naturally becomes renewed. The bottom of the well forms a valley, so it cannot see the light of heaven, yet it has never been repaired. Shooting for the frog is too close to the water, and the giving is narrow. A jar is too small to hold much; when it is broken, it is not new, and when it leaks, it cannot hold water. These are all within the realm of "no connection." If there is a middle but no support, it is just an old well. By following the path of harmony and maintaining the middle at all times, it is said, "Consume the old virtue, remain firm in danger." Perhaps only by following the superior is it auspicious.

從上之吉，中吉而終者也。井渫，行修也；為我心惻者，它也；並受者，交也。先儒注云：其道不交，則莫之與也。三以剛柔，四以靜甃；終始條理，甃也。其求也豈有求哉？異乎水而已。乾為寒，於時為冬，寒而不涸，洌故也。泉之洌，味焉而後知；味不味，天也，我洌而已。不上不下，非新非舊，中正之謂也。井養之初而反下，及其收也，在上而勿幕；舊徳可食，今養不濁，井井之義如此而已。

Obedience to the auspiciousness of those above is the auspiciousness of the center, which can have a conclusion. "Well dredged" refers to cultivating one's own virtue; "for my heart is moved" refers to others; "both receive its blessing" refers to mutual interaction. The ancient scholars explained that if his way does not connect with others, no one would be willing to associate with him. The third line pairs a strong with a soft line, and the fourth line is still and "dredges"; having a beginning and an end, with clear order, is exactly "dredging." His seeking, is it really intentional? It is no more than natural, like water. The Qian trigram represents cold, which corresponds to winter; cold without freezing is because the water is clear and sharp. The clarity of spring water can only be known by tasting it; to find flavor in the absence of flavor is the nature of heaven, I am only clear and sharp. Not high nor low, neither new nor old, this is called the center and correctness. The well's nourishment returns to the bottom from the beginning; when the harvest comes, it resides above and "does not cover"; old virtue can be used, and the current nourishment is not muddy — the meaning of the well is no more than this.

離下兌上，闕。

The Gé hexagram has its structure with the Li (Fire) trigram below and the Dui (Lake) trigram above. The explanation of this hexagram in the transmitted texts is lost, leaving only the Yixing (one line) of the hexagram, and the main text cannot be traced.

巽下離上，闕。養不窮而卒乎食者，九五也。姤九五含章，中正也。其徳在履、在觀、在離、在益、在姤、在巽、在節；其用在豫、晉、大壯之二，需、訟、艮之五。中正者，位也，於履見之。離則柔麗而亨，巽則剛巽而志行；剛柔分而剛得中，則當位以節，中正以通。

The Dǐng hexagram has its structure with Xùn below and Lí above, though the original text is missing here. The ultimate focus on "food" comes from the Nine in the Fifth line. The "containing virtue" of the Gòu hexagram's Nine in the Fifth line is precisely the middle and upright. This virtue is seen in the hexagrams Lǚ, Guān, Lí, Yì, Gòu, Xùn, and Jié; its application is seen in the Second Line of Yù, Jìn, and Dà Zhuàng, and the Fifth Line of Xū, Sòng, and Gèn. What is meant by "middle and upright" refers to position, which can be seen in the Lǚ hexagram. Lí is flexible and attached, thus achieving success; Xùn is strong yet yielding, and the mind's aspirations are fulfilled. When the strong and the flexible are separated, and the strong is in the middle, it can "be in the proper position to regulate, and be upright and smooth."

是故入而後艮，漸而後之，純享而不它，謂之庸亨，養之道可知也。是故亨以享上帝者，聖人也；亨以養聖賢者，乾元也。大哉乾元，自孰而無不養也。是故聞不聞、見不見、象無象者，堯舜之人也；四目則明此而已，四聰則達此而已。巽而耳目聰明，孰大於是？

Therefore, after entering, one can then stop; gradually advancing, one can then go somewhere. To enjoy purely without mixing anything else is called "ordinary prosperity" — from this, the principle of cultivation can be understood. Therefore, those who can prosper and offer sacrifices to the Supreme Deity are sages; those who can prosper and nurture sages and virtuous men are the Creative Power of Heaven. How great is the Creative Power of Heaven, for it nourishes all things without exception. Therefore, those who can hear what is not heard and see what is not seen, and perceive images in the formless, are like Yao and Shun. The four eyes are able to see clearly, but only because of this clarity; the four ears are able to hear clearly, but only because of this perception. To be compliant and to have keen senses — is there anything greater than this?

柔進而上行，亨上也；得中而應乎剛，用中也。舜之所以事堯、所以治民者如是，是故元亨之象至今存也。或曰太平無象，此衰世冥盲之論，不足以語器矣。易曰見乃謂之象，形乃謂之器，制而用之謂之法；又曰以制器者尚其象。夫不足以語器者，其何以語聖人之見乎？

"Flexibility and advancement" signify success in the upper position; "possessing the center and responding to the strong" signifies adherence to the middle path. Shun was able to serve Yao and govern the people precisely in this way, hence the "greatly prosperous" (yuan heng) aspect remains to this day. Some people say that there are no visible signs of peace and prosperity, which is merely the opinion of those in a declining era who are ignorant. They are not qualified to discuss "objects" (qi). The Book of Changes states, "When something is seen, it is called an image; when it takes form, it is called an object; when it is made and used, it is called a method." It also says, "Those who make objects should value their images." If someone cannot even discuss "objects," then on what basis can they talk about what the sages perceived?

正位凝命，用舍由時，時無不利，猶或未順，臨之九二是也。趾，足也；顛者，顛之也；出者，不巽也；否者，不然也。因其顛而顛之，因其否而出之，非作也，故利。兌，說也，為澤為妾；得妾者，澤流而民說之也。離者，兊之子也，不以其明孰之乎？未悖者，悔亡之順也；從貴者，違故也。

Correcting its position, stabilizing the heavenly mandate, taking and discarding according to the time, always advantageous at all times, yet sometimes it is not smooth. The line Nine in the Second of the hexagram is like this. "Zhi" means foot; "Dian" means to reverse it; "Chu" means unwilling to be flexible; "Po" means to disagree. Following its reversed trend to reverse it, following its disagreeing trend to remove it, this is not deliberate action, hence advantageous. "Dui" is joy, representing marsh and a concubine; "getting a concubine" means the water of the marsh flows and the people are joyful. "Li" is the son of "Dui," without relying on its brightness, who can cook food? "Wei bei" means following the order after regret has vanished; "Cong gui" means the reason for going against the old custom.

更物者莫若鼎，故取新無咎之象著於初爻。有實者，爻之中；虛無者，我之仇。我仇有疾，不我能即，則中吉矣。近者覆渥，非我仇乎？中以為實者，乘焉而制之，是故有疾而不我能即也。慎所之者，之實也；終無尤者，得終也；之終得實，在裒多益寡而已矣。以制器者尚其象，六五有之。

To replace old things, there is no better choice than the ding, so the image of "taking new things without blame" is placed in the first line. "Having substance" refers to the middle of the line, while "emptiness" refers to my enemy. My enemy is sick and cannot approach me closely, thus benefiting from the middle and being auspicious. Those who are close will be covered and tainted, which is precisely my enemy. A person who takes the middle as real can dominate above it and control it, so even though it is sick, it cannot approach me. "Being cautious in one's movement" means moving toward something full; "having no blame at the end" means being able to have a good ending. To reach the end and obtain the substance lies entirely in the four characters "gathering much and adding little." "Those who make objects value their images," and the sixth line in the fifth position possesses this quality.

去故之謂革，鼎耳革者，故革也。其行塞者，反泰也；雉膏者，朋澤之才也；不食者，棄也；方雨者，猶方來也，來斯雨矣。不誠故虧，妄動故悔，與時俱新，咸有終也。餗者，烹飪而成也；覆公餗者，入否可知矣。人心之所不然者，其有甚於私乎？其形者，器也；渥者，雨染也。雨之染也廣矣徧矣，染之而必變者，其唯風俗乎？慢之忽之者，以其私也；公而不私之謂信，易曰信志也。

Removing the old is called "ge"; "ding er ge" precisely means removing the old. "Its movement is blocked" is the opposite of the Tai hexagram. "Chi gao" refers to talents that can benefit each other. "Not eating" means being discarded. "Fang yu" is like "fang lai," meaning when it comes, rain follows. Not being sincere leads to loss; reckless action leads to regret. If one can keep up with the times and renew oneself, then all will have good endings. "Su" is food cooked by boiling; "fu gong su" shows that one has already fallen into a blocked situation. What is most contrary to people's hearts is there anything worse than "private desire"? "Its form" refers to the vessel, "wo" means being stained by rain. The staining of rain is widespread and pervasive; what is certainly changed by being stained is probably only customs. Neglecting and being careless toward it is due to private desire; being public and无私 is called "xin," and the Book of Changes says "xin is the sincerity of the will."

有二焉，耳之受也；□而具之，舉鼎也，一而力。黃而金可知也，金而黃可知也，夫是之謂中。中以為實，則外此者皆假也。假者，似大之大也；大禹之不自滿假，實也；三苗自賢，反道敗徳，假也。貞者，無為也，明良合徳而利矣，又何為乎？剛而能變者，金也；不變而堅者，三也。中故變，上故節，鼎以玉終焉，以制器者尚其象故也。

The tripod has two ears, which are the parts that bear its weight; when these are complete, it can be lifted, and lifting it reveals its strength. Saying "huang" (黄) indicates gold, and saying "jin" (金) indicates yellow; this is called "zhong" (中). Taking "zhong" as real, then everything else is false. What is called "false" is something that appears large but is not. Yu the Great was not self-satisfied or self-important, which was real; Sanmiao thought themselves virtuous but went against the right path and corrupted virtue, which was false. "Zhen" (贞) means doing nothing; if a wise ruler and virtuous minister are in harmony and all things are smooth, then what else needs to be done? Gold is strong yet can change, while three is unchanging and hard. To attain "zhong" allows for change, and to occupy a high position allows for restraint; the tripod is carried with a jade handle, precisely because "those who make objects should value their forms."

剛柔節也，皆也；鼎之上九，則節也。蒙之子克家、坎之樽酒簋貳，則接也；睽之際義無咎、無初有終，遇剛也；屯六二之難、震之來厲，乘剛也；同人之伏戎于莽，敵剛也；歸妹之無攸利，柔乘剛也。敵則未退，接則方晉，遇則所遇在彼，乘則中出在我，節則際而止矣。

"Hard and soft are in harmony and regulation," meaning that each line follows this principle. In the Ding hexagram, the top line is "regulation." In Meng hexagram, "the son takes charge of the family," and in Kan hexagram, "a cup of wine and two bowls," belong to "connection." In Kui hexagram, "meeting the noble husband" without blame and "no beginning but a good end" belong to "meeting a strong line." In Tun hexagram, the second line's hardship and in Zhen hexagram, "coming with danger," belong to "riding on a strong line." In Tongren hexagram, "hiding the soldiers in the wilderness" belongs to "opposing a strong line." In Guimei hexagram, "no benefit" belongs to "soft riding on a strong line." Opposing means not yet retreating, connection means advancing, meeting means the encountered is on the other side, riding on means the middle path comes from me; as for "regulation," it is connection and stopping at the right time.

震下震上。中以為實者，鼎也；載鼎實者，匕也；鬯，香酒也，以氣格神者也。祭莫盛於禴，祭主莫先於震，可莫可於震。亨豫生怠，恐致福，福以不亡為大。邇發者懼，則見乎逺者驚矣。出者，言乎其出也。一索而得長男也，再索而得中男也。元善不二，剛中不孤。一索而得者，初也。

The Zhen hexagram has Zhen below and Zhen above. The vessel used for holding the contents is the ding, and the utensil used to carry the contents of the ding is the bi. "Chang" is a fragrant wine, used to communicate with the spirits through its scent. There is no sacrifice more solemn than the Yu sacrifice, and there is no chief priest more esteemed than Zhen. Nothing is more suitable for bearing the responsibility than Zhen. Smoothness and ease easily lead to negligence, but only fear can bring blessings, and blessings are greatest when they are not lost. If one feels fear at the first sign, then the distant shock will also be visible. "Chu" refers to its emergence. The first line obtained is the eldest son, and the second line obtained is the middle son. The original goodness is not divided, and the strong and central does not act alone. The first line obtained is the first line.

乘焉躋也，髙大以平者陵也，九宄也。勿逐七日得者，窒而復也。六二中也，來厲，厲未行也；往來之謂行，七日得則億喪而後復也。蘇蘇，安也；行無眚，當也。位不當者，位外也；材過其位，動不能逺，近而未光者也。遂泥者，不達而無可觀也。索而來承以恐，億喪貝，躋乃復，有乘焉，中未大中也。億之者，心之多也；危者，□之動也。

Being carried upon means ascending, and something high and level is called "ling." "Nine" signifies reaching the extreme. "Do not pursue, but after seven days you will obtain it" indicates a blockage followed by recovery. The second line is in the center; "coming with danger" means being in a perilous situation but not yet taking action. There is movement only when there is both going and coming; "after seven days you will obtain it" means first losing a great deal and then recovering. "Susu" means peace, and "acting without calamity" means acting appropriately. "Position is not appropriate" means the position is external; although the talent exceeds the position, once it moves, it cannot reach far, only being near and unable to expand. "Sui ni" means not being able to proceed and having nothing to show. Seeking and coming, then being received with fear; "losing a hundred coins" and then "ascending again," there is something being carried upon, because although it is in the center, it has not yet reached the great center. "Yi" means excessive thinking, and "wei" means the movement of danger.

往來闕，厲之行也；七日得，不失也。其事在中，奚喪奚得？大闕之爻也。是故有孚惠心，其事在中；有孚惠我徳，而闕得也。蠱之上九髙尚其事，有而後可大者，其事闕，豈小事乎？遁畜臣妾、睽之吉、豐折其右肱、小過亨利貞，皆非其事也；乾之行、坤之發、升之闕、益之大作，豈小事哉？其事在中，是以君子有攸往而不敢成也。

The text here is missing the term "往来," which refers to dangerous and perilous actions. "Seven days and then success" indicates that there is no loss. His matter lies in the center, so what is there to talk about loss or gain? This is a major爻 with a missing part. Therefore, "having sincerity and benefiting others' hearts" refers to the matter being in the center; "having sincerity and benefiting me with virtue" is also due to being in the center—here the original text is missing. In the upper ninth line of the Gua of Gu, "exalting his affairs" comes first and then can be great, but his matter here is missing, so can it be a minor matter? The "keeping servants and concubines" in Dùn, the auspiciousness in Kuí, the "breaking the right arm" in Fēng, and the "smooth, beneficial to hold fast" in Xiǎo Guò are not his matter. As for the movement of Qian, the action of Kūn, the missing text in Shēng, and the "great action" in Yì, can these be minor matters? His matter lies in the center, so the gentleman, although he goes forth, dares not take credit for his achievements.

索索矍矍，震視之極也；征凶貞吉也，於節見之。震不于其躬，渙其躬也；婚媾有言，非偏詞也。中未得者，今動出也；雖凶無咎，不可鄰哉！臣哉臣哉，鄰哉！知畏也。離躬莫大於畏鄰。

"Suosuo" and "Juejue" indicate extreme fear and looking around anxiously; "Zheng xiong" and "Zhen ji" can also be seen in the卦 of Jie. "Zhen bu yu qi gong" refers to dispersing oneself as in the卦 of Huan; "Hun gou you yan" does not mean partiality. "Zhong wei de" means that now movement is outward; "Sui xiong wu jiu" means that it does not affect neighbors. "Chen zai chen zai, lin zai" refers to knowing fear; to escape one's own troubles, nothing is more important than fearing neighbors.

艮下艮上。艮，所也。有觀焉，獲矣；有不觀焉，見矣；有與焉，秪不平矣。上下敵應，不相與也，其唯永貞之徳、光明之道乎？習不出者，有山之象；習者多矣，兼山則其止大矣；不出其位，則其位一矣。艮之初以艮其趾為正，用六之習也，達之於史，往勝無咎，剛動而征，其孚不窮。

The hexagram is Gèn, with Gèn below and above. "Gèn" signifies a place of rest. If something is worth observing, there will be gain; if not, there will still be some perception; if there is mutual interaction, it is merely an imbalance. When upper and lower parts are in opposition yet correspond, the only reliable thing is the virtue of enduring steadfastness and the path of brightness. "Xí bù chū" represents the image of "Jiān Shān" (double mountains); there is much to review, with two mountains overlapping, its "rest" becomes great; not exceeding one's position, its position becomes unified. The first line of Gèn, "Gèn qí zhǐ," is correct, representing the review of "Yòng Liù"; applying it to historical events, it means going forward and being victorious without blame; when a strong force moves out to campaign, his sincerity will not be exhausted.

腓在趾限之中，趾止則腓止，限動則腓隨。不拯則反乎？用拯其心不快，則非我心不快也。退聽則當其位矣，不拯不隨，未當也；能拯其隨，則隨時之義自無不當，不出其位，當也。方進而列，未退聽也；退聽則聞矣。危熏心，終必聞，今未也。限在坤震之中，夤，中脊之肉也；前動而後隨，列也；中不我隨，厲也。

The "fei" is located between the "zhi" and the "xian": when the "zhi" stops, the "fei" also stops; when the "xian" moves, the "fei" follows. If we do not rescue or help, is that better? If we use rescue but feel unhappy in the heart, that is not because I myself am unhappy. If one can retreat and obey, then it is appropriate. If neither rescue nor follow, then it is not appropriate. If one can rescue what it follows, then the meaning of following at all times naturally becomes appropriate, not exceeding its proper position is called "appropriate." When advancing and splitting, it is still not retreating and listening. If one can retreat and listen, then one can listen. In a dangerous and perilous state, the heart is deeply affected, eventually one will listen, but now it has not yet happened. The "xian" is between the "kun" and the "zhen," and the "yin" is the flesh in the middle of the back. If the front moves and the back follows, that is called "lie"; if the middle does not follow me, that is called "li."

艮其身，止諸躬也，惟精惟一，可以出位而思乎？未退聽者，中矣而未聞也。以中正也，則其所止矣。言者，大人之言也；咸其輔者，安得而聞乎？是故不出者，巽也；為口舌者，兌也。反艮之義，可不思乎？有言不信，尚口乃窮，退聽之學，豈以滕口為尚哉？

"艮其身" means to stop at one's own self; to be meticulous and focused, can one still go beyond one's proper place and indulge in idle thoughts? Those who have not yet retreated from listening, though they have already attained the middle, have not truly listened in. Because it is upright and correct, it can rest in the place where it stops. "Speech" is the speech of the superior person; "咸其辅" where can one hear anything? Therefore, those who refuse to go out are Xun, and those who are about the mouth and tongue are Dui. The opposite aspect opposed by Gen, can it not be deeply considered? "There is speech but no trust," "excessive talking leads to ruin"—is the study of retreating from listening to value showing off one's mouth and tongue?

其趾、其腓、其隨、其心、其夤、其限、其身、其輔，皆不出其位也。不止諸躬，則不得其時；不得其時，則其道不光明矣，是以君子思焉。厚徳，坤也；敦艮，用永貞而之終也。艮以有終吉，復以自考無悔，安土敦乎仁故能愛。反於家，然後知與震無異時、與觀無異位。反身赦過，位之分也；應乎上下，習畜皆光。

Its toes, its calf, its tendons, its heart, its sinews, its limits, its body, its supports—all remain within their proper places. Without staying within itself, it cannot attain its time; without attaining its time, its way is not bright. Therefore, the gentleman is careful about this. "Thick virtue" is the quality of the Earth (Kun); "Steadfast Mountain" (Gen) is the use of constant sincerity to reach the end. Gen is auspicious because it has a conclusion; the return (Fu) is without regret because it examines itself. Being content with its place and firmly rooted in benevolence, it is able to love others. Returning to the family, one then realizes that it is no different from Zhen (Thunder) in terms of time and no different from Guan (Observation) in terms of position. Self-reflection and forgiveness of faults are due to their proper positions; when above and below are in harmony, both "practice" and "cultivation" become bright.

艮下巽上。咸恆損益無妄大畜皆利貞也，歸吉之義，君子講焉。之而無險，進而得位，往乃有功。得位則可往，以正則可正；得位然後往，故待男然後行。往而正，動也；動而不出，艮也。居者，得位之名。觀其象，考其辭，徳賢俗善，皆非一日。乾則去水未逺，義則非言。有言而無咎者，初六故也。

The hexagram Zhan is composed of Gen below and Xun above. The hexagrams Xian, Heng, Shen, Yi, Wuwang, and Daxu all say "favorable to uprightness." The reason for the favorable outcome of a woman's marriage is something that the gentleman should study. Going forward without encountering danger, advancing to a proper position, and thus achieving success through movement. Being in a proper position allows for movement, and following the correct path ensures rectitude. One must first attain a proper position before moving forward, hence the need to wait for the man to come. Moving with rectitude is "action"; action without exceeding one's position is "Gen." "Residence" is the term for attaining a proper position. Observing its image and examining its wording, virtue, capable persons, customs, and good government are not formed in a day. The water of Qian and Li is still not far, but in terms of principle, it is not expressed in words. Those who have words without blame are due to the influence of the first line.

漸故吉，終則凶。小子厲，大人貞，漸之初宜辨之。不憂不生，盤也；素，空也；需而樂，其養可知，志光亨也。陸，頂也，艮之陸也。以陰柔乘我者，冦也，宜御焉。孕不育，不貞不征也；我征則迷矣，故御也。御莫如貞，凶莫大於迷，故保焉；保焉則相保矣。

Proceeding step by step leads to good fortune, but reaching the end brings misfortune. "The young man is in danger" while "the adult remains steadfast," so at the beginning of the gradual process, one should clearly discern this. Not worrying and not acting recklessly is called "pan"; "su" means emptiness. Being able to wait and find joy in it, one's cultivation is evident. The mind is bright and unobstructed. "Lu" refers to the highest point of a high place, which is the "Lu" of Gen. Those who use their yin and flexibility to attack me are thieves, and I should resist them. "Yun bu yu" means not holding to the right path and not going to war; once I go to war, I become lost, so I can only defend. Defense is better than anything else when it comes to steadfastness, and danger is greater than being lost, so I must preserve myself. If I can preserve myself, I can also preserve others.

小畜之終疑而弗徵，損之九二弗損益之，困之九二利用享祀，震之上六畏鄰戒也，大壯之初其孚不窮，未濟九三利涉大川，皆以貞也。頤之六二拂經于丘頤，斷之九三斷其義矣，貞乃孚也。是故歸妹貞凶者，反入而動也；反入而反動則征吉，故曰以恆也。征吉征凶，革亦如之，唯吉不雜，則泰升而已。

The final line of Xiao Xu is uncertain and does not lead to military action. In Sun Guan, the second line says "Not losing but gaining," in Kun Guan, the second line says "Beneficial to sacrifice," in Zhen Guan, the top line warns against fear of neighbors. In Da Zhuang, the first line says "Its sincerity is not exhausted," and in Wei Ji, the third line says "Beneficial to cross great rivers." All of these depend on the concept of "Zhen." In Yi Guan, the second line says "Brushing against the path on a hill," compared to the decisiveness of the third line, the third line's decision is appropriate and in accordance with righteousness. Therefore, Gui Mei says "Zhen is凶," meaning it is reversed and then moves. If one can reverse and then act, it becomes "Zheng Ji," so it says "With constancy." "Zheng Ji" and "Zheng Xiong" are also seen in Ge Guan. Only when good is not mixed with bad, it becomes Tai and Sheng.

是故歸妹之終曰其位在中，以貴行也；震之六三曰其事在中，大無喪也。大哉其位乎！貞而征，征而貞，其位其事無不在中，其唯得大而貴行者乎？木，巽也；桷，極之旁行者也。漸於木，且或之；或之道，戒於止而不疑也。髙平曰陸，大陸曰阜，大阜曰陵；陵者，髙平之尤大者也。婦，二也；三歲不興，需也；終莫之勝者，貞勝也，貞者大中也。先者為首，後者不迷，序也。乾而盤，盤而陸，陸而陵，進也。進退無常，非離群也；否不亂群，鴻也。

Therefore, the final statement of the Guimei hexagram says, "Its position is in the center, and it acts with dignity." The Zhen hexagram's line six three says, "Its affair is in the center, and there is great gain without loss." Its position is indeed great! Only after being firm can one proceed, and only after proceeding can one be firm again; its position and affairs always fall into the center. Perhaps only those who possess great virtue and act with dignity can achieve this. "Wood" corresponds to Xun, and "joist" refers to the horizontal part of a roof beam. Progressing to the wood, it carries the character "or"; the meaning of "or" is to be cautious and stop without doubting. High and level is called "lu," a large "lu" is called "fu," and a great "fu" is called "ling"; "ling" is especially great among high and level places. "Fu" refers to line six two; "three years without rising" indicates waiting; "finally no one can overcome it" means winning through firmness, and firmness is great centrality. The one who comes first leads, and the one who comes later does not get lost; this is the order. From Qian to "pan," from "pan" to "lu," from "lu" to "ling," this is progress. There is no fixed pattern of advance or retreat, yet it is not detached; those that are blocked but do not disturb the group are the wild geese.

兊下震上。歸妹，象也；征凶無攸利，言乎其象也。聖人之情見乎詞，不交不通，匪人也；不交不興，人之終始也。是故否必通者，天地也；艮而震者，君子也。推而行之之謂通，作於中吉之謂興。歸妹，人之終始也，觀其彖辭則思過半矣。奚所觀？曰：止其所，說以動，所歸妹也。以無體之體，體不動之動，聞其言而信焉，睹其所歸乎？

The hexagram Guimei is composed of Dui below and Zhen above. Guimei discusses the image; "going on a journey brings danger, and there is no benefit" refers precisely to this image. The sage's meaning is expressed through words: if there is no mutual connection, there is no communication, which is not in accordance with human nature; if there is no mutual connection, there is no beginning, which is the beginning and end of human affairs. Therefore, after blockage, the heavens and earth must surely become unblocked; those who can remain still and then become active are the gentlemen. To extend this principle is called "communication," and to initiate action and achieve good fortune is called "beginning." Guimei represents the beginning and end of human affairs; by examining its "Tongci" (Commentary on the Image), one has already thought through more than half of it. So what should one examine? The answer is: stopping at the proper place, being pleased and then moving, this is the bride being married off. Taking the formless as form, taking stillness as movement; upon hearing this, one can believe and thus see its ultimate destination.

征凶，位不當也；以動所歸妹，又何之矣？無位之位，不當而當。無攸利，柔乘剛也；所不可見，未光也。澤上有雷動闕，言乎其所可聞也，烏睹其歸乎？永終也，故恆知敝也，故新。新故長，恆故久，天地之恆也，君子以焉。君君臣臣，父父子子，是故裒多益寡、稱物平施，君子之所以永終也；剛健篤實、輝光日新，君子之所以畜小也。

"Seeking to advance brings calamity," because the position is inappropriate; if it is the younger sister who moves in accordance with the joyful and dynamic, where else can it go? A position without a place, though seemingly inappropriate, is actually appropriate. "No benefit is found," because the soft is overpowering the strong; what is unseen is not yet fully developed. "Thunder above the marsh" and movement, though the original text is missing here, refers to its audible aspect—yet from where can its destination be seen? It lies in "eternal end." Therefore, only through constancy can one understand decay and renewal; renewal allows for longevity, constancy ensures endurance, which is the constant nature of heaven and earth. The gentleman follows this principle. The ruler fulfills the ruler's duty, the subject the subject's duty, the father the father's duty, the son the son's duty. Therefore, "gathering much and benefiting the few, measuring things and distributing fairly" is how the gentleman achieves eternal end; "strong, upright, solid, and radiant with newness" is how the gentleman nurtures the small.

歸妹之跛眇歸也，是故吉也利也。不足與者，不處故也；跛能履，所歸妹也。以娣，貴不行也；恆，固也；吉，承者貞勝也。相承者，交也；貞故征凶，交故征吉。初之貞，以也；二之常，中也；幽人也，故未變。須，需也，未當未光亨也；貞而需，非位不當也。

When discussing "limping" and "blind in one eye," the text refers to "returning" or "marriage," hence indicating good fortune and benefit. Those not worth associating with are because they are not settled in their place; "a limping person can walk" corresponds to the bride being married. "With a younger sister" implies that although she is esteemed, she cannot move forward. "Constant" means firm; the statement of "good fortune" is because the one who supports is successful through uprightness. Mutual support is called "interconnection"; maintaining uprightness leads to "danger," while mutual connection leads to "good fortune." The uprightness of the first line is "with," and the constancy of the second line is "center"; it is a secluded person, so it has not yet changed. "Wait" means waiting, and it is not yet in the right position or bright and smooth; maintaining uprightness while waiting does not mean the position is inappropriate.

須宜反，反乃歸，歸故以娣；說故須，動故期，愆而遲，未咸也；歸有時，故宜待也。帝乙歸妹，交歸也；不如其娣之袂良，用右也；月幾望，吉之終也。其位在中，則視履全矣；以貴行，則賤隨矣；以貴下賤，大得民也，經之主也。始交終歸，成言乎艮，亦君之嚴者也。

The "Xu" should return, for returning is returning home; because it returns, it is said "with the younger sister." Because of joy, one should wait; because of movement, there is a time; if the time is delayed, it is because there has been no response; marriage has its proper time, so one should wait. "The Emperor Yi marries his younger sister" means that after meeting, she returns; "not as good as her younger sister's sleeve" indicates that the right is preferred; "the moon is almost full" signifies the completion of good fortune. "Its position is in the center" means that "looking at one's steps" is complete; "with honor going forward," the humble naturally follow; to descend from honor to humility brings great popular support, which is the master of the principles. It begins with meeting, ends with returning, and is accomplished in the gate (Geng), which is also where the ruler's authority lies.

無實，虛也；無血，不力也；承丕實，但也。羊，兌也，柔而不失，故曰士；獨而不婦，故曰女。本當也而貞，其有本；利也而順，其虛又何之矣？弗損益之，何征焉？無之也，何攸焉？動而歸者義，止而交者仁，天地之心乎？勞變唯兌，兌次乾，可研也。

"Without substance" means emptiness, "without blood" means weakness; inheriting great substance is no more than this. "Sheep" corresponds to Dui; flexible yet maintaining its position, thus called "shi"; independent and not becoming a wife, thus called "nu". Originally, being in the right position and maintaining purity, it has its origin; advantageous yet obedient, where can that emptiness go? "Not losing or gaining," why go to war? Since having nothing at all, what can be pursued? Movement returning is righteousness, stillness meeting is benevolence; this is probably the heart of heaven and earth. Only Dui can labor and change; Dui comes after Qian, worthy of careful study.

或曰歸妹，陰陽之情也；陰陽之情，人之義也。大哉乾元，萬物資始；坤至靜而徳方，乃終有慶。是故終萬物、始萬物者，莫盛於艮；人之終始，其唯中乎？又何之矣？故征凶。行有嘉也，故征吉。征凶居貞吉，改過之義也；不徵不居，唯其時物，可不慎乎？

Some say the hexagram Guimie speaks of the relationship between yin and yang; and the relationship between yin and yang is also the principle of human righteousness. How great is the creative power of Qian! All things rely on it to begin. Kun is at its most still, and its virtue is upright, thus ultimately bringing about joy. Therefore, nothing surpasses Gen in its ability to both conclude and begin all things. The beginning and end of human affairs, perhaps, lie only in the middle. Where else could one go? Therefore it is said, "A journey brings danger." Yet if one proceeds with good results, then it is also said, "A journey brings good fortune." "A journey brings danger" yet "remaining steadfast brings good fortune" refers to the meaning of self-reform. If one neither journeys nor remains steadfast, it depends entirely on the time and circumstances. How can one not be cautious?

泰以其彚，升用勿恤，革之中，困之動，居也，中以為志。損不可征也，既雨既處，疑未亡也，不居其可乎？雨矣而能疑，君子也。大壯壯于趾、頥之行失類，皆以居貞為得。得其所歸者必大，窮大者必失其居，故豐亨宜日中，而小者亨，小狐汔濟，在下經之終。中庸其至矣乎！

The Tai hexagram speaks of "its gathering," the Sheng hexagram speaks of "using without worry," the Ge hexagram speaks of the center, and the Kun hexagram speaks of movement; all of them refer to "residence," and all take the center as their aspiration. The Dun hexagram does not allow going out to campaign; "after the rain, one remains in place," indicating that doubts have not yet been dispelled, so is it proper to be unsettled? To still have doubts after the rain is the way of the gentleman. The Da Zhuang hexagram's "strength in the toes" and the Yi hexagram's movement without losing its kind, both find their success in "residing with uprightness." Those who can reach their proper place will surely be great, but those who pursue greatness to the extreme will surely not be able to maintain their place. Therefore, the Feng hexagram says, "It is favorable, the king comes to it, it is appropriate at noon," while the small one can also be favorable—"the small fox almost crosses the river"—which precisely falls at the end of the lower trigrams. The Doctrine of the Mean indeed reaches its ultimate perfection!