The sixth volume of the Zhou Changes (I Ching) Oral Mnemonics: Lower Canon Three (Gradual to Non-Completion)

下經三。艮下巽上。漸：女歸吉，利貞。彖曰：漸之進也，女歸吉也。進得位，往有功也。進以正，可以正邦也。其位剛得中也。止而巽，動不窮也。象曰：山上有木，漸。君子以居賢徳，善俗。

This is the third volume of the Lower Classic. The hexagram of Jian has the lower trigram of Gen (Mountain) and the upper trigram of Xun (Wind), representing trees on a mountain growing in order, hence the name Jian. The hexagram statement says: Jian, it is auspicious for a woman to marry, and it is favorable to maintain the right path. The commentary on the judgment says: Jian means progressing in order, hence it is auspicious for a woman to marry. Advancing to the correct position, going forward will certainly bring merit. Following the right path can rectify the state. The position of nine five is yang and in the center. It is internally still and externally compliant, so action will not lead to hardship. The image commentary says: Trees on a mountain, this is Jian; the gentleman takes inspiration from this, placing the virtuous in their proper positions, thus improving customs.

初六，鴻漸于干，小子厲，有言，無咎。象曰：小子之厲，義無咎也。六二，鴻漸于盤，飲食衎衎，吉。象曰：飲食衎衎，不素飽也。九三，鴻漸于陸，夫征不復，婦孕不育，凶，利禦寇。象曰：夫征不復，離群醜也；婦孕不復，失其道也；利用禦寇，順相保也。六四，鴻漸于木，或得其桷，無咎。漸至未齊。象曰：或得其桷，順以巽也。九五，鴻漸于陵，婦三歲不孕，終莫之勝，吉。象曰：終莫之勝吉，得所願也。上九，鴻漸于陸，其羽可用為儀，吉。象曰：其羽可用為儀吉，不可亂也。

The line statement for the first line (initial six): The wild geese gradually fly to the water's edge, the young man is in danger and will be blamed, but there is no fault. The small image commentary says: The young man's danger is, by nature, without fault. The line statement for the second line (six in the second): The wild geese gradually fly to the rock, enjoying food and happiness, which is auspicious. The image commentary says: Enjoying food and happiness means it is not using the salary in vain. The line statement for the third line (nine in the third): The wild geese gradually fly to the high ground; the husband goes to war and does not return, the wife is pregnant but cannot give birth, which is dangerous; it is favorable to resist foreign invaders. The image commentary says: The husband going to war and not returning is leaving his own kind; the wife being pregnant but not giving birth is losing the right path; it is favorable to resist foreign invaders because they are in harmony and protect each other. (The four characters 「渐至未齐」 are the title of this section in the original book's margin, indicating that this volume discusses the hexagram of gradual change up to the hexagram of not yet completed, not part of the main text.) The line statement for the fourth line (six in the fourth): The wild geese gradually fly to the tree, perhaps finding a straight branch to rest on, which is without fault. The image commentary says: Finding a straight branch is because it is gentle and humble. The line statement for the fifth line (nine in the fifth): The wild geese gradually fly to the hill, the woman is unable to conceive for three years, but ultimately no one can surpass it, which is auspicious. The image commentary says: Ultimately no one can surpass it and it is auspicious, meaning the wish has been fulfilled. The line statement for the top line (nine at the top): The wild geese gradually fly to the high ground, its feathers can be used for ceremonial adornment, which is auspicious. The image commentary says: The feathers can be used for ceremonial adornment and it is auspicious, meaning this virtue cannot be disturbed.

漸女歸吉，利貞者。漸者，徐進之名；歸，嫁也。女子生有外成之義，以夫為家，故嫁為歸也。女人之嫁，備禮乃行，吉斯善矣，故曰女歸吉也。漸進禮全，嫁娶之正，故曰利貞也。

The hexagram statement says, "Gradual progress: A woman going back is auspicious, and it is favorable to maintain integrity." "Gradual" refers to the name of slow and steady advancement. "Return" means marriage. A woman by nature has the meaning of marrying and establishing a family, taking her husband's family as her own, hence marriage is called "return." A woman must have proper rites and ceremonies before she can go to her husband's home, and only then is it considered auspicious and good, hence marriage is auspicious. Proceeding gradually and with proper rites is exactly the proper way of marriage, hence it is favorable to maintain integrity.

象曰：山上有木，漸者。山上生木，漸漸進長，因山而髙，非是忽然而起，故曰漸之進也。君子以居賢徳善俗者，君子求人，須求賢徳，使其居位，發施教令，善誘風俗也。侯果云：賢者，徳成之名；徳是資賢之實也。

The Great Image Commentary says, "A mountain with a tree on top, gradual progress." A tree growing on a mountain gradually ascends, appearing tall because of the mountain's elevation, not suddenly emerging. Therefore, this signifies gradual progress. "The gentleman thus resides in virtue and improves customs" means that the gentleman must select virtuous people, place them in appropriate positions, issue edicts, and guide the people to improve customs. Hou Guo of the Tang dynasty said: "Xian" refers to a title for those who have achieved moral excellence, while "De" represents the essential substance that cultivates the virtuous.

初六鴻漸于干，小子厲，有言，無咎者。鴻是水鳥，以況從下至髙漸進之義。乾，水涯也。鴻之進至於水涯，故曰鴻漸于干也。進未得位，必被凌辱，乃困於小子，危於謗言，故曰小子厲有言也。雖困於小人之言，而但懷道徳，安能損於君子之道，故曰無咎也。乾亦喻水上非安之所，更以無應也。

The line statement for the first line, "Six at the Beginning" says, "The wild goose advances to the dry land, the young man is in danger, there is slander, but there is no blame." The wild goose is a water bird, and its gradual flight from lower to higher places symbolizes proceeding step by step. "Dry land" refers to the edge of water. The wild goose flies to the water's edge, so it is said to gradually approach the water's shore. It is advancing but has not yet attained its proper position, so it is sure to be oppressed, thus being trapped by the young man and threatened by slander, hence the young man is in danger and faces blame. However, although it is troubled by the words of the petty person, as long as it holds to morality, how could it harm the way of the gentleman? Therefore, there is no blame. "Dry land" is also used to indicate that the water's edge is not a place for settling, and since the first line does not correspond with any other line, it is even more unstable.

六二鴻漸于盤，飲食衎衎吉者。盤者，山中盤石也。以柔處中，進而得位，猶鴻鳥棲於盤石，得可安之地，故曰鴻漸于盤。既得可安之地，居中有應，吉福至焉，故飲食豐飽，不素飽而已，故曰衎衎吉也。衎衎是喜樂之貌也。

The Line Statement for the second line, "Six Two," says, "The wild goose gradually approaches the rock, eats with joy, and it is auspicious." "Rock" refers to a large stone in the mountain. The line Six Two, being a yin and flexible line, is located in the middle of the lower trigram, advancing upward and occupying the correct position, like a wild goose resting on a rock, finding a place to rest. Therefore, it says the wild goose gradually flies to the rock. Having found a place to rest, it is in the center and corresponds with Nine Five, so blessings and good fortune follow. Hence, food is abundant, and it is not merely eating without merit or receiving benefits without cause, so it is joyful and auspicious. "Kan Kan" means a joyful and happy appearance.

九三鴻漸于陸，夫征不復，婦孕不育，凶，利用禦寇者。陸是山頂之髙處也。九三處下卦之上，如山之頂，如鴻升進至於山頂，故曰鴻漸于陸也。三之於二，同處一體，其猶夫婦一體之義。今九三務進不肯卻回，即是夫之征進不肯反家，故曰夫征不復也。九三前進與四相得，貪務邪偶，即婦亦不能守貞，非夫而孕，故不能育，故曰婦孕不育也。見利忘義，貪進忘舊，凶之道矣。與四相得，邪偶相與，恐人為難以為間阻，故利用防禦寇害，順相保也。

The line statement for the third line says, "The wild goose gradually reaches the high land, the husband goes on a military campaign and does not return, the wife becomes pregnant but does not give birth, calamity, advantageous to defend against bandits." "Land" refers to the high place on top of a mountain. The third line is at the top of the lower trigram, just like the top of a mountain. The wild goose flies all the way to reach the top of the mountain, so it is said that the wild goose gradually reaches the high land. The third line and the second line are in the same lower trigram, just like husband and wife being one body. Now the third line insists on advancing without turning back, which is like the husband going on a military campaign and not returning home. The third line moves forward to connect with the fourth line, being attached to an improper partner, so the wife (the second line) cannot maintain chastity and becomes pregnant with someone who is not her husband, thus unable to give birth. Seeing profit and forgetting righteousness, pursuing new advancement while forgetting the old partner, this is the way to bring calamity. The third line connects with the fourth line, forming an improper relationship, fearing that others will interfere and block them, so it is advantageous to jointly defend against external threats, to be harmonious and protect each other.

六四鴻漸于木，或得其桷，無咎者。桷，榱桷也。以柔得位，如鴻棲於平直之枝，堪榱桷之用，是可棲息之處，故曰鴻漸于木，或得其桷。與三相得，心無憂慮，雖乘剛相合，固無咎也。

The Line Statement for the Fourth Line says, "The wild goose gradually approaches the tree, perhaps finding a straight beam, no blame." A "beam" is a square wooden rafter on a roof. The Fourth Line, being a Yin line in the correct position, is like a wild goose perching on a straight branch—such a branch is suitable for a rafter and can serve as a resting place. Therefore, the wild goose gradually flies to the tree and may find a straight branch. It gets along well with the Third Line, so there is no worry; although it is a Yin line resting on a Yang line, the two are harmonious, so there is no fault.

九五鴻漸于陵，婦三歲不孕，終莫之勝，吉。陸績云：陸陵俱是髙處，然陵卑於陸也。九五進處尊位，如鴻進髙以止於陵，故曰鴻漸于陵也。正應在二，隔於三四，不得與應相交，是兩情勤慕，阻隔不通，故曰三歲不孕也。二與五各懐中正，九五是君，三四是臣，以臣欺君，勢不可勝。三歲以來，道成事濟，久塞其路，不得勝於君，五二各得其願，故曰終莫之勝吉也。

The line statement of the fifth line says, "The wild goose gradually ascends to the hill, the wife remains childless for three years, in the end no one can overcome it, and it is auspicious." Lu Ji of the Three Kingdoms period of Wu said: "Both 'Lu' and 'Ling' refer to high places, but 'Ling' is a bit lower than 'Lu.' The fifth line advances to occupy the honorable position, like the wild goose flying upward and resting on the hill. Therefore, it is said that the wild goose gradually ascends to the hill. Its corresponding line is six two, but it is blocked by nine three and nine four in between, so it cannot connect with the corresponding line. Although both sides have deep affection for each other, they are blocked and cannot communicate, hence the wife remains childless for three years. Six two and nine five each occupy the central position and are upright; nine five is the ruler, while nine three and nine four are ministers. The ministers oppress the ruler, but in terms of the situation, they ultimately cannot prevail. After three years, the righteous path is completed and the matter is resolved. Although these two lines have been blocked for a long time, ultimately they cannot overcome the ruler. Therefore, nine five and six two each realize their wishes, hence it is said that in the end no one can overcome it, and it is auspicious."

上九鴻漸于陸，其羽可用為儀吉者。三之於上，皆處山頂，並稱陸也。然上九最居卦上，是能為超勝，進處髙潔，不累名位，徳髙之人，無物屈心，不亂其志，故其羽翼清虛，可為世之儀表，峨峨清竒，可貴可則，故曰其羽可用為儀吉也。

The line statement for the top nine (上九) is "The wild goose progresses onto the land, its feathers can be used as a standard, which is auspicious." Both the third nine (九三) and the top nine (上九) are in positions akin to the summit, hence both are referred to as "land" (陆). However, the top nine is at the very top of the hexagram, able to rise above all others, advancing to a lofty and pure state, not burdened by status. This is the person of high virtue, whose heart is not bent by anything and whose conduct is not disturbed. Therefore, his feathers are pure and lofty, suitable to serve as a model for others. His noble and extraordinary bearing is both precious and worthy of emulation, hence the feathers can be used for ceremonial purposes and it is auspicious.

兌下震上。歸妹：征凶，無攸利。彖曰：歸妹，天地之大義也。天地不交而萬物不興，歸妹人之終始也。說以動，所歸妹也。征凶，位不當也。無攸利，柔乘剛也。象曰：澤上有雷，歸妹。君子以永終知敝。

The hexagram Guimei has the lower trigram Dui (Lake) and the upper trigram Zhen (Thunder). It represents a young woman following a mature man, hence its name Guimei. The hexagram statement says: Guimei, going forward brings misfortune, and there is no benefit. The Commentary on the Judgment says: Guimei represents the great principle in the universe. The two energies of heaven and earth do not interact, and all things cannot arise; Guimei relates to the beginning and end of human relationships. Because of joy and action, the marriage is to a young woman. "Going forward brings misfortune" is because the lines are not in proper positions. "No benefit" is because the yin and softness is above the yang and strength. The Image Commentary says: Thunder arises above the lake, which is Guimei. The gentleman takes this as a model, maintaining goodness to the end and foreseeing potential dangers.

初九，歸妹以娣，跛能履，征吉。象曰：歸妹以娣，以恆也；跛能履吉，相承也。九二，眇能視，利幽人之貞。象曰：利幽人之貞，未變常也。六三，歸妹以須，反歸以娣。象曰：歸妹以須，未當也。九四，歸妹愆期，遲歸有時。象曰：愆期之志，有待而行也。六五，帝乙歸妹，其君之袂，不如其娣之袂良，月幾望，吉。象曰：帝乙歸妹，不如其娣之袂良也；其位在中，以貴行也。上六，女承筐無實，士刲羊無血，無攸利。象曰：上六無實，承虛筐也。

The line statement for the first line: A young maiden is sent away as a bride accompanied by her younger sister; a lame person can still walk, and it is auspicious. The small image commentary says: To be sent away as a younger sister is to follow the proper way; a lame person who can still walk is auspicious because it shows the ability to follow the main wife. The line statement for the second line: A one-eyed person can still see, and it is appropriate to act like a person living in seclusion and maintaining correctness. The small image commentary says: To act like a person living in seclusion and maintaining correctness is to not change the established way. The line statement for the third line: A young maiden is sent away but must wait, so she returns to be sent away as a younger sister. The small image commentary says: To be sent away and have to wait is to be in an improper position. The line statement for the fourth line: A young maiden is sent away but misses the wedding date, and she will eventually be sent away at the right time. The small image commentary says: To miss the wedding date is to wait for the right time to act. The line statement for the fifth line: King Yi sends away his sister, and the main bride's sleeve is not as beautiful as the sleeve of the accompanying sister; the moon is about to be full, which is auspicious. The small image commentary says: King Yi sends away his sister, and the main bride's sleeve is not as beautiful as the accompanying sister's; because she is in the central position, she acts with dignity. The line statement for the sixth line: A woman carries a basket but it is empty, a man slaughters a sheep but there is no blood, there is no benefit. The small image commentary says: The sixth line is empty, it is like carrying an empty basket.

歸妹者。女人以嫁為歸，歸妹即是從姊而嫁，故曰歸妹也。然古者諸侯一娶九女，侄娣從之。虞翻云：九女者，貴其男女繼嗣，宗享不絶也。

The hexagram is called "Gui Mei." A woman is called "gui" when she marries; "Gui Mei" refers to the younger sister following her elder sister in marriage, hence the name Gui Mei. In ancient times, a prince would marry nine women at once, and his niece and younger sister would accompany him as part of the dowry. Yu Fan said: therefore, marrying nine women is to emphasize the continuity of descendants, ensuring the continuation of ancestral sacrifices.

征凶，無攸利者。徵謂進而求寵也。妹從姊而行，固宜卑退敬事女後。若妄求進寵，希謂並後，即有並後之亂，凶禍斯至而無利，故曰征凶無攸利也。

"Seeking advancement brings danger; there is no benefit." "Seeking" refers to striving forward for favor. Since the younger sister is accompanying her older sister in marriage, she should naturally be humble and respectful, serving the older sister, who is the main wife. If she rashly seeks to gain favor and hopes to be on equal footing with the main wife, it would lead to a situation of rival wives in the inner court, resulting in disaster. Therefore, going forward brings danger and there is no benefit.

象曰：澤上有雷，歸妹者。澤上有雷，悅而有動，歸妹之象也。君子以永終知敝者，諸儒於此各以意見互說不同，不可隨波而流，彌増惑亂，今則取師說為義也。所以一娶九女者，貴其蕃育繼嗣，宗享不絶，則是永長延祚，保後之終；若九女無子，即絶其後嗣，即有不終之敝。蓋為正經云：天地之大義，人倫之終始矣。

The Great Image Commentary says, "There is thunder above the marsh, which symbolizes returning to marriage." The sound of thunder over the marsh indicates inner joy and outer action, which is precisely the image of returning to marriage. "The gentleman learns to maintain continuity and recognizes the limits." Scholars throughout history have interpreted this passage in various ways, differing from one another. One should not follow the crowd and merely copy others' interpretations, as this only increases confusion. Today, we take the explanation of our predecessors as the correct one. The reason for taking nine wives at once is to emphasize the importance of multiplying offspring and ensuring the unbroken continuation of ancestral sacrifices. This is the meaning of enduring prosperity and preserving descendants, which is a good conclusion. If none of the nine wives bear children, the lineage would be cut off, which is the drawback of an unsuccessful conclusion. This is precisely what the classic text refers to as "the great principle of heaven and earth" and "the beginning and end of human relationships."

初九歸妹以娣，跛能履，征吉者。少女謂之娣也。以兌適震，以幼從長，非其匹配，是從姊而行，故歸妹以娣也。雖不失其道，然幼從長，譬之跛足之人，足雖蹇跛，不妨履踐，故曰跛能履。妹從姊行，不可僣進為嫡，即凶；為娣即吉，故曰征吉也。

The line statement for the first line, "Initial Nine," says, "The marriage of the younger sister, the lame one who can walk, going forward is auspicious." A young woman is called "sister." The young girl of the trigram Dui (Lake) marries the elder son of the trigram Zhen (Thunder). Therefore, the younger follows the elder, not as a formal match, but as a companion to the older sister, so she goes as the younger sister. Though not a proper match, the younger following the elder is like a lame person who can still walk. Thus, though the foot is lame, it does not prevent walking. The younger sister following the older sister in marriage should not attempt to surpass the older sister as the main wife, for that would be dangerous. If she remains content in her position as a secondary wife, then it is auspicious. Therefore, going forward is favorable.

九二眇能視，利幽人之貞者。位雖不正，而居內處中，守其卑禮，不能妄進，猶如眇目之人，不妨所視，故曰眇能視也。居內守中，不失常道，是居幽而不虧其正，故曰利幽人之貞也。

The Line Statement for the Second Line, Nine Two, says, "One eye can see, it is advantageous for the person in seclusion to maintain uprightness." Nine Two is a Yang line in a Yin position, so its position is not correct. However, it is located in the Inner Trigram and is in the center of the Lower Trigram, observing the etiquette of humility and not daring to seek advancement. This is like a person who has lost one eye but can still see, so it is said that with one eye one can still see. It resides in the Inner Trigram and maintains the middle path, not losing the conventional way, which is precisely being in seclusion without losing one's uprightness. Therefore, it is advantageous for someone living in seclusion to maintain uprightness.

六三歸妹以須，反歸以娣者。六三處下卦之上，位又不正，即是僣進求為室主。室主猶存，進不值時，故宜待時，故曰歸妹以須也。既不值時，固當反歸，且為娣從，俟時而進，故曰反歸以娣也。

The Line Statement for the Third Line says, "Marriage by waiting, returning to marry as a younger sister." The Third Line is located at the top of the Lower Trigram, but its position is not appropriate. This represents an overstepping attempt to advance and become the main wife. However, the main wife is still present, so this advancement is not suitable at this time. Therefore, one should wait for the right opportunity, hence the statement about needing to wait before marrying. Since the timing is not right, one should originally retreat and temporarily take on the role of a younger sister accompanying the marriage, waiting for the right time to seek advancement again. Hence, it says returning to marry as a younger sister.

九四歸妹愆期，遲歸有時者。以陽居陰，位不正也；下又無應，以不正無應而行，是為妄進。故須愆過於期，若有所適，候彼道窮盡，待時而行，然後可往，故遲歸有時也。

The line statement for the fourth line, Nine Four, says, "The marriage is delayed, and there is a time for returning later." Nine Four is a yang line in a yin position, which is improper; below it there is no corresponding line. Acting rashly under such conditions of improper position and lack of support is reckless ambition. Therefore, the marriage must be postponed. If one must go somewhere, it should be waited for until the other party has reached the end of its path and the time is ripe, then one can proceed. Hence, delaying the marriage has its own appropriate time.

六五帝乙歸妹，其君之袂不如其娣之袂良，月幾望吉者。居得尊位，應在九二，是帝王嫁妹以降於二，故曰帝乙歸妹。袂者，衣袖，為禮容，帝王嫁妹，則以衣裳為崇飾也。其君即五也，應在九二，以震適兌，以長從幼，即是降尊就卑，不如以卑就尊合於常道，故曰君之袂不如其娣之袂良。月陰之盛，猶如月近望，可以敵日，以貴而行，以斯適配，往亦必合，故月幾望吉。幾，近也。陰盛為位在於中，以貴而行也。

The Line Statement of the fifth line says, "The Emperor Yi marries off his younger sister, the sleeves of the principal wife are not as fine as those of the younger sister, the moon is nearly full, it is auspicious." The fifth line is in a position of honor and corresponds with the second line, which is like the Emperor marrying off his younger sister and descending to the second line. Therefore, it is said that Emperor Yi marries off his younger sister. "Sleeve" refers to the sleeve of ceremonial robes, representing the appearance of ceremonial dress. The Emperor marries off his younger sister, using clothing as the most elaborate adornment. "Its ruler" refers to the fifth line; it corresponds with the second line, which is like the elder of Zhen (Thunder) going to the younger of Dui (Lake), that is, descending from a high position to a lower one, which is not as proper as the younger going to the higher. Therefore, the sleeves of the principal wife are not as fine as those of the younger sister. The moon is a symbol of the most abundant yin energy, and at this time it is nearly full, its brightness is sufficient to rival the sun. The fifth line, in its exalted position, acts in this way to match, and going forward will certainly meet, so it is said that the moon is nearly full and it is auspicious. "Ji" means close. Although yin energy is abundant, it is in the middle of the upper trigram, acting according to its exalted position.

上六女承筐無實，士刲羊無血，無攸利者。女子之行，以承順為徳；士之為道，以下之應命為美。今上六居卦之上而無承應，其猶女子承捧虛筐，空無所有。筐本盛幣帛，今既空虛，即上無所奉，故曰女承筐無實也。下既無應，人不奉命，譬之刲刺其羊而無血矣。羊本有血，今既無血，即是教令不行，故曰士刲羊無血。進退莫與，故曰無攸利。羊謂六三也。

The line statement of the sixth line at the top says, "A woman carries a basket but finds it empty; a man slaughters a sheep but finds no blood; there is no benefit." A woman's conduct is characterized by obedience; a man's way of dealing with the world is considered good if those below respond to his commands. Now, the sixth line at the top is located at the top of the entire hexagram and has no one above it to serve or respond to. This is like a woman carrying an empty basket, which is meant to hold gifts and sacrifices. Now it is empty, indicating there is nothing above to offer, so it is said that a woman carries an empty basket. Below, there is also no corresponding line, and others do not obey her commands, just as slaughtering a sheep but finding no blood. A sheep should have blood, but now there is none, showing that the command does not take effect, so it is said that a man slaughters a sheep but finds no blood. Since it has no one to interact with either forward or backward, there is no benefit. Here, the "sheep" refers to the third line.

離下震上。豐：亨，王假之，勿憂，宜日中。彖曰：豐，大也。明以動，故豐。王假之，尚大也。勿憂宜日中，宜照天下也。日中則昃，月盈則食，天地盈虛，與時消息，而況於人乎，況於鬼神乎。象曰：雷電皆至，豐。君子以折獄致刑。

The lower trigram of the Hexagram of Great Fullness is Li (Fire), and the upper trigram is Zhen (Thunder), indicating brightness combined with movement, thus signifying great fullness and abundance. The Hexagram Statement says: "Great Fullness, smooth and prosperous; the king reaches this great fullness and need not be anxious, he should shine like the sun at noon." The Commentary on the Judgment says: "Great Fullness" means great abundance. Inner brightness and outer movement enable great fullness. "The king approaches it" indicates the veneration of great fullness. "Do not worry, it is appropriate to shine at noon" means to illuminate the world. When the sun reaches noon, it begins to set; when the moon is full, it starts to wane. The fullness and emptiness of heaven and earth change with the seasons; how much more so for human beings and spirits? The Image Commentary says: Thunder and lightning come together, which is the meaning of Great Fullness. The gentleman takes this as a model, to judge cases and carry out punishments.

初九，遇其配主，雖旬無咎，往有尚。象曰：雖旬無咎，過旬災也。六二，豐其蔀，日中見斗，往得疑疾，有孚發若，吉。象曰：有孚發若，信以發志也。九三，豐其沛，日中見沬，折其右肱，無咎。象曰：豐其沛，不可大事也；折其右肱，終不可用也。九四，豐其蔀，日中見斗，遇其夷主，吉。象曰：豐其蔀，位不當也；日中見斗，幽不明也；遇其夷主，吉行也。六五，來章，有慶譽，吉。象曰：六五之吉，有慶也。上六，豐其屋，蔀其家，窺其戶，其無人，三歲不覿，凶。象曰：豐其屋，天際翔也；窺其戶其無人，自藏也。

Initial Line Statement: Meeting a suitable superior, although both are equal and there is no fault, going forward will be praised. The Small Image Commentary says: Although equal and without fault, exceeding this limit brings disaster. Second Line Statement: The covering is very thick, and even at noon one sees the Big Dipper; going forward will bring suspicion; if one sincerely opens the way, it will be auspicious. The Image Commentary says: With sincerity and the ability to open, it is using sincerity to inspire the mind. Third Line Statement: The covering is very large, and even at noon one sees the faint light of a star; breaking the right arm, there is no fault. The Image Commentary says: The covering is grand, so one cannot undertake great matters; breaking the right arm, one will ultimately not be able to be used. Fourth Line Statement: The covering is very thick, and even at noon one sees the Big Dipper; meeting a superior of equal rank, it is auspicious. The Image Commentary says: The covering is thick, indicating the position is not appropriate; seeing the Big Dipper at noon, indicates darkness and confusion; meeting a superior of equal rank, the action is auspicious. Fifth Line Statement: Attracting a talented person with literary virtue, there is blessing and praise, and it is auspicious. The Image Commentary says: The auspiciousness of the Fifth Line is due to blessing. Sixth Line Statement: Building a high house and covering the family; peeking through the door crack, there is no one inside; for three years one cannot see, it is dangerous. The Image Commentary says: The house is high, like flying in the sky; peeking through the door and finding no one, indicates that one has hidden oneself.

豐亨者。豐是大之名，饒益為義。財徳盛大，故謂之豐。財多能濟於眾，徳大無所不通，故曰豐亨也。

The Hexagram Statement says, "Fu, Xing." "Fu" refers to a name meaning abundance and prosperity. Both wealth and virtue are abundant, hence it is called Fu. Abundant wealth can benefit many people, and great virtue is all-encompassing, hence it is said, "Fu, Xing."

王假之者。假，至也。王能至於豐大之徳，無所不周也。勿憂宜日中者，勿，無也。徳能廣大，無所不通，如日之中，盛明照臨萬國。徳備如此，無復憂慮。為天下主，須令微細隠滯者獲通，豐亨勿憂之徳，故宜日中也。

"King reaches it." "Jia" means to reach. When the king can attain the great virtue, he can pervade everything. "Do not worry, it is suitable at noon." "Wu" means no. Since virtue can be vast and unimpeded, it is like the sun rising at noon, its light at its peak and illuminating all the countries. When virtue is perfected to this extent, there is no more worry. As the ruler of the world, one must ensure that even the subtle, hidden, and blocked places are made通畅, which is the virtue of abundance and prosperity without worry. Therefore, it is said that one should illuminate like the sun at noon.

象曰：雷電皆至，豐者。雷，天威也；電，光輝也。威光並至，所以豐大也。君子以折獄致刑者，折也，致，至也。君子法天而行，故折獄訟須察虛實，至於刑罰，不濫及無辜也。文明以動，不失情理也。

The Great Image Commentary says, "Thunder and lightning both arrive, resulting in abundance." Thunder represents the majesty of heaven, and lightning represents brilliant illumination; when majesty and illumination both arrive together, they bring about grandeur. "The gentleman thus adjudicates cases and applies punishment." "Zhe" means to decide, and "zhi" means to apply. (The original text lacks the explanatory words below "zhe," and this is recorded as is.) The gentleman follows the way of heaven in action, so in adjudicating cases, he must thoroughly investigate facts and truth; as for applying punishment, he must not extend it to the innocent. This is precisely having the virtue of civilization and being able to act, thus not violating human feelings and principles.

初九遇其配主，雖旬無咎，往有尚者。以陽應陽，旬為均平也。豐大之世，文明以動，所貴光大，以合時宜。今初九與四俱陽爻，兩體均平，安得有咎，故曰遇其配主，雖旬無咎。能相光大，往有嘉尚也。

The line statement for the initial nine says, "Meeting its corresponding master, although equal there is no blame, going forward is commendable." The initial nine and the fourth nine are both yang lines and correspond to each other. "Ten" here means equality. In a flourishing era, inner culture is refined and outer actions are active. The valuable aspect lies in promoting brightness in accordance with the appropriate time. Now, the initial nine and the fourth nine are both yang lines, and their weight is equal, so where could there be blame? Therefore, meeting a corresponding master, although equal, there is no blame. They can illuminate each other and expand brightness, so going forward will be praised.

六二豐其蔀，日中見斗，往得疑疾，有孚發若吉者。處豐之時，貴於光顯而惡闇昧。今六二以陰之質，應五又陰，是重暗之極，故日中盛明乃見斗星，故曰豐其蔀，日中見斗也。蔀者，曖光明之物也。往就於四，四又闇昧，不能啟發其明，心生狐疑而不自決；居乎本位，則暗疾未除；往之與來，不免暗疾，故曰往得疑疾。然履中居位，處暗不邪，但懐忠信，不為暗疾所累，而能啟發其志，故獲吉矣，故曰有孚發若吉也。

The line statement for the second line, "Six Two," says, "The covering is full, the sun is seen with the Big Dipper at noon, going forward brings suspicion and illness, having sincerity and opening up brings good fortune." In a time of abundance, what is precious is brightness and clarity, and what is most to be avoided is darkness and confusion. Now, the second line is a yin line, and the line it corresponds to, the fifth line, is also a yin line. This is a situation of extreme darkness. Therefore, at the brightest time of noon, the Big Dipper is seen, meaning the covering is thick and the light is obscured. "Bù" refers to something that blocks light. If it moves toward the fourth line, which is also dark and unable to illuminate its brightness, it will develop doubts and be unable to decide. If it remains in its place, the darkness cannot be removed. Whether it goes or stays, it is inevitably affected by darkness. Therefore, going forward brings suspicion. However, the second line is in the center and in the correct position. Although it is in darkness, it does not go astray. As long as it sincerely holds to faith and truth, it will not be burdened by darkness and will instead inspire its own will, thus achieving good fortune. Therefore, it says that sincere faith and opening up bring good fortune.

九三豐其沛，日中見沫，折其右肱，無咎。沛，幡幔，御蔽光明之物也；沬是微暗不明之謂也。九三應在上六，志在乎陰，雖免豐蔀見斗愈乎，以陰處陰，而猶豐沛見沬，是日中盛明而見微沬矣，故曰豐其沛，日中見沬。處豐大之時而見物微沬，斯則不可施於大事。其猶人之所用在於左右之肱，今右肱既折，況復見物微沬，只可自守而已，乃得無咎，故曰折其右肱無咎。為施明即見昧，施用則折肱矣。

The line statement for nine in the third says, "The banner is excessive, at noon the dim light is seen, the right arm is broken, there is no blame." "沛" refers to a curtain or veil that blocks light, and "沬" means dim and unclear. Nine in the third corresponds with six at the top, and its aspirations are attached to the yin aspect. Although it is somewhat better than six in the second, which is "the canopy is full and the star is seen," it still ends up in the situation of "the banner is full and the dim light is seen" because it corresponds with a yin line. This means that at noon, when light is most bright, only a faint star is visible. Therefore, in a time of abundance, one can only see such faint light, which means one is not capable of handling great matters. This is like a person relying on both arms to do things. Now the right arm is broken, and the vision is also dim, so one can only remain self-contained, thus avoiding blame. Therefore, when it is expected to have clear insight, one sees only darkness; when it is expected to take action, the arm is already broken.

九四豐其蔀，日中見斗，遇其夷主吉者。九四以陽居陰而懷闇昧，如日中見斗也。夷，平也。應在初九，以陽適陽，二體均平，能相顯發，若遇初九夷主，所以獲吉，故曰遇其夷主吉也。

The fourth line statement says, "Its covering is ample, the sun is seen with the star Dou in the middle of the day, meeting its equal ruler, it is auspicious." The fourth line is a yang line in a yin position, with a mind clouded and confused, like seeing the star Dou in the middle of the day. "Yi" means equal. It corresponds with the first nine, which is a yang line, so there is a mutual correspondence between yang and yang, with equal strength, thus able to illuminate and reveal each other. When it meets the first nine, which is an equal ruler, it can obtain auspiciousness. Therefore, meeting an equal ruler is auspicious.

六五來章，有慶譽吉者。以陰之質來居陽位，是暗而求明。既居尊位，能獲章美慶譽，所以吉，是光大彰顯其徳矣。

Six in the Fifth Line Statement says, "Coming forth with brightness, there is celebration and praise, and it is auspicious." It occupies a yang position with a yin and soft nature, which signifies inner darkness seeking external light. Since it holds a position of honor, it can attract virtuous and talented individuals, gaining honor and reputation, thus resulting in auspiciousness. This is because it brings forth and displays its virtue and excellence.

上六豐其屋，蔀其家，窺其戸，其無人，三歲不覿凶者。屋者，藏陰隠之處。上六以陰處外而不居其位，即是幽隠之人，絶跡深藏者。既是藏隠，恐為人所見，故豐厚其屋，而又蔀覆其家。假使窺覷其戶，隠翳之深，而寂不見其人，故曰豐其屋，蔀其家，其戶其無人也。亦是棄其所止，外處深藏，以髙其行。然處豐大之時，即是明君之徳光被天下，野無遺賢，固合睹斯明代，居位佐時，共施政事，而反以自隠三年者，豐道已成而猶不見，所以致凶。治道未濟，隠藏猶可；治道既濟，何為藏身不出，失時尚凶，況復更藏，凶其宜也。

The line statement for the sixth line at the top says, "His house is grand, his family is covered, he looks through the door but sees no one, for three years he has not been seen, resulting in misfortune." A house is a place for concealment and seclusion. The sixth line at the top, being yin and soft, resides outside the hexagram and does not occupy a real position, which represents a person who is secluded and deeply hidden. Since it wishes to hide, it fears being discovered, so it builds a high and thick house and covers its family residence with barriers. Even if someone looks through the door crack, because the concealment is too deep, there is no one to be seen. Thus, it is said that the house is grand, the family is covered, and looking through the door reveals no one. This is abandoning the position it should occupy and retreating outside to hide, thereby elevating its virtue. However, the position it occupies is one of abundance, meaning a time of enlightened rule where the virtuous are not overlooked. In such a clear era, it should emerge to take its place and assist in governance. Instead, it hides for three years, having already achieved the fullness of abundance yet still refuses to appear, thus causing misfortune. When the way of governance is not yet established, it is understandable to hide. But when the way of governance has already been established, why should it still remain hidden? Missing the opportunity is already dangerous, and if it continues to hide, misfortune is naturally deserved.

艮下離上。旅：小亨，旅貞吉。彖曰：旅小亨，柔得中乎外而順乎剛，止而麗乎明，是以小亨旅貞吉也。旅之時義大矣哉。象曰：山上有火，旅。君子以明慎用刑，而不留獄。

The lower trigram of the Traveler hexagram is Geng (Mountain), and the upper trigram is Li (Fire). Fire on a mountain, moving through grass and unable to stay long, hence the name Traveler. The hexagram statement says: Traveler, slightly smooth; the traveler who maintains correctness will be auspicious. The commentary on the judgment says: The reason the Traveler is slightly smooth is because the yao at the fifth line, a yin line, is in the outer trigram and is in the center and follows the yang. It is internally still and externally attached to brightness, thus slightly smooth and the traveler who maintains correctness gains auspiciousness. The timing significance contained in the Traveler hexagram is indeed profound. The Great Image Commentary says: Fire on a mountain, this is the Traveler; the gentleman takes inspiration from this, being clear and cautious in applying punishment, not allowing cases to remain unresolved for long.

初六，旅瑣瑣，斯其所取災。象曰：旅瑣瑣，志窮災也。六二，旅即次，懷其資，得童僕貞。象曰：得童僕貞，終無尤也。九三，旅焚其次，喪其童僕，貞厲。象曰：旅焚其次，亦以傷矣；以旅與下，其義喪也。九四，旅于處，得其資斧，我心不快。象曰：旅于處，未得位也；得其資斧，心未快也。六五，射雉，一矢亡，終以譽命。象曰：終以譽命，上逮也。上九，鳥焚其巢，旅人先笑後號咷，喪牛于易，凶。象曰：以旅在上，其義焚也；喪牛于易，終莫之聞也。

The line statement for the first line says: Travelers are mean and lowly, which is exactly how they invite misfortune. The Small Image Commentary says: Traveling in a mean and lowly way, this is due to inner hardship leading to misfortune. The line statement for the second line says: Travelers stay in a lodging, carrying money, and also obtain a loyal servant. The Small Image Commentary says: Obtaining a loyal servant, there is ultimately no mistake. The line statement for the third line says: Travelers burn their lodging, lose their servant, even though they remain upright, they are in danger. The Small Image Commentary says: Traveling and burning the lodging, this is already a great injury; treating people below as equals, by nature they will lose them. The line statement for the fourth line says: Travelers have a place to stay, and also obtain tools and money, but my heart is not at ease. The Small Image Commentary says: Traveling and having a place, this is not yet having the proper position; obtaining tools and money, the heart is still not at ease. The line statement for the fifth line says: Shooting a wild pheasant, losing one arrow, ultimately gaining reputation and rank. The Small Image Commentary says: Ultimately gaining reputation and rank, this is the recognition from above reaching him. The line statement for the top line says: The bird's nest is burned; the traveler first laughs, then wails in grief; losing a cow by the field, which is dangerous. The Small Image Commentary says: Being a traveler at the top, by nature he will be burned; losing a cow by the field, ultimately no one will inform him.

旅小亨，旅貞吉者。旅者，客羇旅之稱也。旅人觸目乖阻，困於途路，求容僅存，假道濟通，所通非大，但小亨而已，故旅小亨也。羇旅而得小通，是旅之正吉，故旅貞吉也。

The Hexagram Statement says, "Travel, small success, traveling with uprightness brings good fortune." "Travel" refers to the situation of being away from home, living as a traveler in a foreign land. Travelers see only barriers and obstacles everywhere, are trapped on the road, and can only seek a place to stay and survivewith difficulty, passing through by chance and achieving only limited success. This limited success is called "small success." To achieve even this small success while traveling abroad is considered the proper way of traveling, hence it brings good fortune. Therefore, the traveler who maintains uprightness will have good fortune.

象曰：山上有火，旅者。火在山上，因風而起，逐草而行，勢不久留之象也。君子以明慎用刑而不留獄者。旅卦而引斷獄，案六十四卦有文明者多稱用刑。今旅卦有艮止離明，止即審慎用刑，明即不濫不枉，故聖人之意取其明察止審，不妄刑罰，蓋以人命至重。故陽膚為士師，曽子誡之曰：治獄之道，如得其情，則哀矜而勿喜。死者不可復生，斷者不可復續是也。

The Great Image Commentary says, "Mountains have fire on top, representing travel." Fire on a mountain, carried by the wind, spreads along grass and trees, and does not remain in one place for long. This is the image of travel. "The superior man thus uses punishment with clarity and caution, and does not leave cases unresolved." Although the Travel卦 (Travel Hexagram) brings up the issue of judging cases, among the sixty-four hexagrams, those that contain the image of "civilization" mostly discuss the use of punishment. Now, the Travel Hexagram has above and below the Stop (Gèn) and the Brightness (Lí): "Stop" means to apply punishment with caution, and "Brightness" means not to kill unjustly or wrongly accuse. Therefore, the sage's intention is to take the quality of being clear-sighted and cautious, not to act hastily in punishment, because human life is most precious. Therefore, when Yang Fu wanted to become the prison official, Zengzi warned him: the principle of judging cases is that if the facts are clear, one should be compassionate and not be overly pleased. Once a person is dead, he cannot be brought back to life; once his limbs are cut off, they cannot be reattached. This is the meaning.

初六曰旅瑣瑣，斯其所取災者。瑣瑣，細小卑賤之貌也。處旅之時，最居人下，是卑賤細小矣，故旅瑣瑣也。身處人下，不得所安，有所興為，災禍自至，故曰斯其所取災。

The Line Statement for the first line, "Six at the Beginning," says, "A traveler is petty and insignificant, thus he brings upon himself calamity." "Petty and insignificant" refers to being small and humble. It is at a time of travel and occupies a position below others, which is humble and insignificant, so the traveler is petty and lowly. Being in a low position, it cannot find a place to rest. If it still attempts to act, calamity will naturally come, hence it brings calamity upon itself.

六二旅即次，懐其資，得童僕貞者。次是旅店，旅人所居之處也。六二以柔居中得位乘上，即是旅人得其所安，只可店舍而處，故曰旅即次也。處旅行謙，不為剛猛，但有童僕之正，懷來資貨，不慮喪失，故曰懷其資，得童僕貞也。

The Line Statement for the second line says, "The traveler stays at an inn, carrying his belongings, and obtains a loyal servant." "Inn" refers to a lodging place for travelers. The line Six in the Second position is yin and soft, residing in the center of the Lower Trigram, thus it is in a proper position. It is also above the line Six at the Beginning, which means the traveler has found a place to stay. However, it can only stay at an inn, so it is said that the traveler stays at an inn. Being in the journey, it practices humility and does not act with force, thus obtaining a loyal servant. It carries its wealth without fear of losing it, so it is said that it carries its belongings and obtains a loyal servant.

九三旅焚其次，喪其童僕，貞厲者。九三處下卦之上，上無應，與初二相得，遂欲自尊而施惠於下。當旅之時，不能謙和靜慎，而乃預萌侵權，為君所疑，遂被黜奪，焚其次舍，是喪童僕之正而身危矣，故曰喪其童僕貞厲。

The third line statement says, "While traveling, the lodging is burned, the loyal servants are lost, and the situation is dangerous." The third line is at the top of the lower trigram, above which there is no corresponding line. It is in harmonious relationship with the first line and the second line, so it wants to take a position of honor and bestow favors downward. While in a state of travel, it is not humble, quiet, and cautious, but instead has an early intention to seize power. Therefore, it is suspected by the ruler and eventually dismissed and deprived, even losing the lodging; thus, it loses the loyalty of its servants and is in a dangerous situation, hence it says that the servants are lost, and although it maintains correctness, it is still in danger.

九四旅于處，得其資斧，我心不快者。九四以陽居陰，即懷謙之道。處旅行謙，雖不得平坦之處，而得用斧之地，謂除荊棘而治次舍以自居之，故曰旅于處，得其資斧也。寄旅求安，不得平坦而得荊棘之地，即其心不樂，故曰我心不快也。

The fourth line statement says, "Traveling in a place, obtaining the means and tools, my heart is not joyful." The fourth line is a yang line in a yin position, thus embodying the principle of humility. It is in a journey yet practicing humility, though it does not find a smooth and comfortable place, but instead finds a piece of land that needs a斧 to clear—meaning cutting through brambles to build a lodging for itself. Therefore, it has a place to stay and also obtains the axe. Living in a journey and seeking a place to rest, not finding a level ground but only a thorny area, the heart naturally feels unhappy, hence saying my heart is not joyful.

六五射雉，一矢亡，終以譽命者。羇旅之時，不可以處盛位，縱使居之，終不可保。有喻射雉，一矢射之不中而失其矢，雉雖有而終不可得，故曰射雉一矢亡也。然五居文明之中，能審禍福之機，不乘剛而専權，但棄下而恭願奉上，故終美譽而見命也。

The Line Statement of the Fifth Line, "Shooting a pheasant, one arrow is lost, ultimately receiving a commendation and appointment," refers to a situation where one is away from home and should not occupy a prominent position. Even if one forcefully takes such a position, it will ultimately not be retained. This is illustrated by the metaphor of shooting a pheasant: an arrow is shot but does not hit the target, resulting in the loss of the arrow; although the pheasant is present, it is ultimately not obtained. Therefore, shooting the pheasant results in losing an arrow. However, the Fifth Line is located within the trigram Li, which represents civilization. It can discern the key to fortune and misfortune, refraining from surpassing the strong lines and monopolizing power. Instead, it abandons entanglements below and respectfully serves those above. Thus, it ultimately earns a good reputation and receives an appointment.

上九鳥焚其巢，旅人先笑而後號咷，喪牛于易，凶者。居髙危以為宅，鳥巢之象。旅人最處髙位，眾心所嫉，居嫉害之地，因被侵奪，必致凶塞。得髙位而先笑也，凶禍至而後號咷也，侵奪而似鳥焚巢。牛是稼穡之資，喪失其牛，理在不難。眾所同嫉，物莫之與，危而弗扶，無人以為聞報，無所依託，即傷切甚矣，故於易凶。

The line statement for the Upper Ninth line says, "A bird burns its nest, a traveler first laughs then wails, loses an ox in the fields, and it is ominous." It resides in a high and dangerous place as its dwelling, which is the image of a bird's nest. A traveler, however, occupies the highest position, naturally arousing the hatred of others. Being in a place that is hated, it is inevitably robbed, leading to inevitable danger and hardship. When one attains a high position, it first brings joy, but when misfortune comes, it results in wailing and lamentation. Being robbed is like the bird's nest being burned. An ox is the means for farming crops; losing one's ox is understandable. Since everyone hates it, no one is willing to associate with it. When in danger, there is no one to help or to inform, leaving it without support. The injury suffered is profound, hence losing the ox in the fields is ominous.