The Trigram Xun (Wind) above and below forms the hexagram Xun (Wind).

巽下巽上。巽：小亨，利有往往，利見大人。彖曰：重巽以申命，剛巽乎中正而志行，柔皆順乎剛，是以小亨，利有攸往，利見大人。象曰：隨風，巽。君子以申命行事。

The hexagram Xun consists of two Xun trigrams, representing wind over wind. Wind following wind signifies compliance and entry, hence the name Xun. The hexagram statement says: Xun, there is slight success, it is favorable to go somewhere, and favorable to see a great person. (The original text mistakenly reads 'favorable to go often' instead of 'favorable to go somewhere,' but this is recorded as is.) The commentary on the judgment says: Two Xun trigrams symbolize repeatedly emphasizing orders. The lines Nine Two and Nine Five are yang and capable of yielding to the middle and correct path, thus their aspirations can be carried out; all the yin lines are compliant with the yang, hence there is slight success, it is favorable to go somewhere, and favorable to see a great person. The great image commentary says: Wind following wind, this is Xun; the gentleman takes this as a model, repeatedly emphasizing orders and then carrying out affairs.

初六，進退，利武人之貞。象曰：進退，志疑也；利武人之貞，志治也。九二，巽在床下，用史巫紛若，吉，無咎。象曰：紛若之吉，得中也。九三，頻巽，吝。象曰：頻巽之吝，志窮也。六四，悔亡，田獲三品。象曰：田獲三品，有功也。九五，貞吉，悔亡，無不利，無初有終，先庚三日，後庚三日，吉。象曰：九五之吉，位正中也。上九，巽在床下，喪其資斧，貞凶。象曰：巽在床下，上窮也；喪其資斧，正乎凶也。

Initial Line Statement: Being indecisive in advancing or retreating, it is appropriate to hold firm like a warrior. The Small Image Commentary says: Being indecisive in advancing or retreating indicates uncertainty of mind; it is appropriate to hold firm like a warrior, meaning to establish one's mind firmly. Second Line Statement: Being respectful and submissive, lying beneath the bed; using diviners and priests to perform many rituals, which is auspicious and without fault. The Image Commentary says: The auspiciousness of many rituals is because the Second Line is in the center. Third Line Statement: Repeatedly pretending to be respectful and submissive, there is regret. The Image Commentary says: The regret of frequent bending is because the mind has reached its limit. Fourth Line Statement: Regret disappears, hunting yields three types of game. The Image Commentary says: Hunting and obtaining three types of game indicates effectiveness. Fifth Line Statement: Holding firm is auspicious, regret disappears, and nothing is unfavorable; beginning is not smooth but the end is successful; announcing orders three days before and three days after the day of Geng, is auspicious. The Image Commentary says: The auspiciousness of the Fifth Line is because it is in the central and correct position. Uppermost Line Statement: Being respectful and submissive, lying beneath the bed, losing one's money and axe, holding this is凶. The Image Commentary says: Lying beneath the bed indicates being at the top and reaching the extreme; losing money and axe, continuing in this way is凶.

巽小亨者。巽是卑順之名，和入為義，故謂之巽也。夫人用巽，必須恭儉莊敬，進退合宜。若過於卑巽，逾尊卑之分，敬恭不合禮，即所通非大，故曰小亨也。

The Hexagram Statement says, "Xun, small success." "Xun" is the name for humility and yielding, taking the meaning of harmony and ability to penetrate deeply, hence it is called Xun. When a person applies the principle of humility and yielding, they must be respectful, frugal, solemn, and serious, with their movements and actions measured and appropriate. If humility and yielding go to an extreme, exceeding the proper boundaries of respect and hierarchy, and if respect is not in accordance with propriety, then the scope of what can be achieved is limited, hence it is said to have only small success.

利有攸往者。巽順以行，物不違拒，故曰利有攸往也。利見大人者，人用巽順，即無往不利；大人用巽，其道愈隆。巽順之美，上下皆須之，故曰利見大人也。

"Beneficial to go forward." By acting with humility and compliance, external things will not resist or oppose, hence it is favorable to proceed. "Beneficial to meet a great person" means that ordinary people, by acting with humility and compliance, find benefit in all their endeavors; great persons, by acting with humility and compliance, will see their path and achievements flourish even more. This virtue of humility and compliance is needed by all people, high and low, hence it is favorable to meet a great person.

象曰：隨風，巽者。按說卦云：巽，入也。風之所入，物無不順，風相隨而行，故曰隨風巽也。君子以申命行事者，風行草偃，亦有王者風教行於天下意，故君子象此，申其命令，行其政教之事也。

The Great Image Commentary says, "Following the wind, Xun." According to the Discourse on the Hexagrams, Xun signifies "entering." Where the wind enters, all things are obedient; one breeze follows another, moving in succession, hence it is called "following the wind, Xun." "The superior person thus issues commands and carries out actions." When the wind passes over the grass, it makes it bow down, which implies the moral influence of the sovereign spreading throughout the world. Therefore, the superior person takes this as a model, repeatedly issuing his commands and proceeding to implement his policies.

初六進退，利武人之貞者。出令之初，人未從化，心懷猶豫，進退遲疑。申命之初，人未信服，成命齊邦，莫過威武以整齊之，故曰進退利武人之貞也。

The line statement for the first line, "Six at the Beginning" says, "Advance and retreat, advantageous for the loyal deeds of warriors." When political orders are newly issued, people have not yet been influenced, and their hearts are uncertain, neither advancing nor retreating. At the beginning of clarifying orders, the people are not convinced; to ensure the orders are carried out and the state is properly ordered, there is no better way than to use the strength of warriors to enforce discipline. Therefore, when one is uncertain whether to advance or retreat, it is advantageous to hold firm like a warrior.

九二巽在床下，用史巫紛若，吉無咎者。史謂祝史，巫謂巫覡，皆是接事鬼神之人。九二處巽之中，在下位而以陽居陰，卑巽而順，故曰巽在床下者，卑謙過甚，失於正道，咎過生焉。然鬼神無形，所在怠慢，九二卑恭如是，事神祗而獲多福，故曰用史巫紛若吉無咎也。紛者，盛多之貌也。

The line statement for the second line, "Nine Two," says, "The wind is beneath the bed, using the historian and the shaman in a multitude of ways, it is auspicious and without blame." "Historian" refers to the person who presides over prayers and offerings, while "shaman" refers to male or female shamans, all of whom deal with spirits and deities. The second line is located in the lower trigram, Wind, and occupies a lower position while being a yang line in a yin position, thus being humble and gentle. Therefore, it is said to be respectful and submissive, as if crouching beneath the bed. This humility has gone beyond the proper measure and deviates from the correct path, and an error should have arisen from this. However, since deities have no form, people often tend to be careless toward them. The second line can be so humble and respectful in serving the deities, and thus receives many blessings. Therefore, it is said that using the historian and the shaman in a multitude of ways is auspicious and without blame. "Fen" means numerous and abundant.

九三頻巽吝者。頻是頻蹙不樂之貌也。九三體剛居正，為四所乘，志意窮屈，不得舒暢，故懷頻蹙，即是鄙吝之道，故曰頻巽吝。

The Line Statement for Nine in the Third says, "Frequent bending, regret." "Frequent bending" refers to a look of frowning and displeasure. Nine in the Third is inherently yang and occupies a yang position, thus being correct. However, it is restrained by Six in the Fourth above, so its aspirations are obstructed and cannot be fully expressed, resulting in a worried and distressed appearance, and a forced display of humility and obedience. This is the way of being petty and stingy, hence it is said that frequent bending brings regret.

六四悔亡，田獲三品者。六四乘九三之剛，所以有悔；然得位乘五，上奉君命，所以悔亡。親近至尊，即是權臣，以斯行命，必有功勞，譬之田獵而獲三品之物，故曰田獲三品也。一曰乾豆，為豆實以奉宗廟；二曰賓客，以助君明目達聰；三曰充君之庖廚，供君之費也。

The Line Statement of the Fourth Line says, "Regret disappears, and three kinds of game are obtained." The Fourth Line is positioned above the Third Line, which is a strong line, so it originally has regret. However, since it is a Yin line in a Yin position and thus properly placed, and it also follows the Fifth Line, carrying out the commands of the ruler, its regret disappears. It is close to the Supreme One, being a great minister in power. With such a position, it must establish achievements, just like hunting and obtaining three kinds of game. Therefore, it is said that three kinds of game are obtained. The first kind is called "Gan Dou," which is cured meat placed in vessels for use in ancestral sacrifices. The second kind is used to entertain guests, thereby assisting the ruler in being wise and discerning. The third kind fills the ruler's kitchen, providing for the ruler's daily needs. (The original text says "Cheng Wu," but it is now recorded as "Sheng Wu" without alteration.)

九五貞吉，悔亡，無不利，無初有終，先庚三日，後庚三日，吉者。五以剛居位，違于謙巽，故有憂悔；能用中正以宣命令，人不敢違，所以悔亡而無不利也。初施命令，新用剛直，人未從化，故曰無初；以中正之徳宣佈命令，人漸從化，故曰有終也。申命令謂之庚，以人迷既久，不可卒然而理，故先申三日，殷勤勸諭，使其變從善令。著之後，復再申三日；人若不從，即當誅罰，民服其罪，所以獲吉，故曰先庚三日後庚三日吉也。

The Line Statement of the Fifth Line, "Zhen Ji, Hui Wang, Wu Bu Li, Wu Chu You Zhong, Xian Geng San Ri, Hou Geng San Ri, Ji," states that the Fifth Line, which is a strong Yang line occupying a noble position, is contrary to the meaning of humility and gentle compliance, so it originally has cause for worry and regret. However, it can announce decrees with the principle of correctness and uprightness, and the people dare not resist, thus the regret disappears and there is no disadvantage. When the decree is first implemented, the new method is strong and upright, and the people have not yet been influenced, so it is said "wu chu" (no beginning). When it issues decrees with the virtue of correctness and uprightness, the people gradually comply with the education, so it is said "you zhong" (there is an end). Announcing the decree is called "geng." Because the people have been confused for a long time, it is impossible to immediately restore order, so before the three days prior to the "geng" day, it is announced earnestly, and the people are persuaded and instructed, so they change their old habits and obey the good decree. After the decree is announced, it is again proclaimed three days after the "geng" day. At this time, if there are still people who do not obey, they should be punished, and the people will be convinced of the punishment, thus obtaining good fortune. Therefore, it is said that if one announces three days before the "geng" day and three days after the "geng" day, it is good.

上九巽在床下，喪其資斧，貞凶者。處巽之極，言巽過甚，似巽於床下。斧者，是斬之物，喻決威制。今既處上，固合威臨下，而乃過於謙，即是喪其威，是正道之失，故曰喪其資斧貞凶也。

The line statement for the Upper Ninth line says, "Xun is beneath the bed, losing its tools of decision, and the correct course is ominous." It is at the extreme of the path of yielding and humility, indicating that being overly respectful and submissive is like crouching beneath a bed. "Fu" refers to an axe, a tool used for cutting, symbolizing the authority to make decisive actions. Now, being at the highest position, it should exercise authority over those below, yet it has become excessively humble and submissive, thus losing its authority. This is a mistake on the correct path, hence the loss of the axe and the ominous outcome of maintaining this state.

兌下兌上。兌：亨，利貞。彖曰：兌，說也。剛中而柔外，說以利貞，是以順乎天而應乎人。說以先民，民忘其勞；說以犯難，民忘其死。說之大，民勸矣哉。象曰：麗澤，兌。君子以朋友講習。

The Hexagram of Dui has both upper and lower trigrams as Dui. Two lakes connected together and moistening each other, its meaning is joy, hence it is named Dui. The Hexagram Statement says: Dui, smooth and unimpeded, favorable to maintaining correctness. The Commentary on the Judgment says: "Dui" means joy. Yang strength is in the center while Yin softness is outside, using the way of joy and yet maintaining correctness, thus above it conforms to the way of Heaven, and below it corresponds to the hearts of people. Using the way of joy to lead the people, the people forget their toil; using the way of joy to face danger, the people forget death. The way of joy is indeed great, thus the people are inspired. The Image Commentary says: two lakes connected, this is Dui; the gentleman takes this as a model, and with friends discusses and studies together.

初九，和兌，吉。象曰：和兌之吉，行未疑也。九二，孚兌，吉，悔亡。象曰：孚兌之吉，信志也。六三，來兌，凶。象曰：來兌之凶，位不當也。九四，商兌未寧，介疾有喜。象曰：九四之喜，有慶也。九五，孚于剝，有厲。象曰：孚于剝，位正當也。上六，引兌。象曰：上六引兌，未光也。

Initial Line Statement: With a peaceful mind, delighting in others brings good fortune. The Small Image Commentary says: Delight and good fortune arise because actions have not yet aroused suspicion. Second Line Statement: Delighting in others with sincerity brings good fortune, and regret disappears. The Image Commentary says: Sincere delight brings good fortune because the mind is sincere. Third Line Statement: Actively seeking to please others brings danger. The Small Image Commentary says: Coming to please brings danger because the position of the sixth line is inappropriate. Fourth Line Statement: Repeatedly considering with whom to please, the mind remains unsettled; isolating evil brings joy. The Image Commentary says: The joy of the ninth line in the fourth position brings blessings. Fifth Line Statement: Trusting the small person who erodes yang brings danger. The Image Commentary says: Trusting in the eroding brings danger because the position is at the highest. Sixth Line Statement: Being led by others to please. The Image Commentary says: The sixth line leading to pleasure indicates its way has not yet been fully realized.

兌亨利貞者。兌澤能潤悅萬物，故謂兌悅也。喻人君能以兌澤潤於萬人，惠流人悅，無所不通，故曰兌亨也。以悅相親，恐陷邪諂，其所利者在貞正，故曰利貞也。

The Hexagram Statement says, "Dui,亨, 利贞." Dui symbolizes a lake. Water in a lake can moisten all things and make them rejoice, so Dui is called "yue" (joy). This is like a sovereign who can be as nourishing as lake water, benefiting all people, spreading kindness and making everyone happy, thus achieving smoothness and success, hence "Dui, 亨." However, relying on joy to bring people close may lead to improper flattery, so its benefit lies only in maintaining uprightness, hence it is appropriate to hold to correctness.

象曰：麗澤，兌者。麗猶連也。兩澤相連，上下俱悅，故曰麗澤兌也。君子以朋友講習者，先儒云：同處師門曰朋，共執一志曰友，友猶黨也。必須友者，學記云：獨學無友，即孤陋寡聞。謂朋友聚居，講解道義，修習文禮，相悅之盛，莫盛於此。故鄭眾云：樂耽於酒，則有沉酗之凶；志累於樂，則有傷性之患。所以君子樂之美者，莫過於尚詩書、敦習道義，教之盛矣，樂在斯焉。

The Great Image Commentary says, "Two lakes are connected, hence Dui." "Connected" means they are joined together. Two lakes connected to each other, both above and below receiving nourishment and thus being joyful, hence it is called "Two lakes connected, Dui." "The gentleman takes this as a model to associate with friends and study together." The ancients explained that those who study under the same teacher are called "friends," and those who share the same aspirations are called "companions." "Companions" refers to those of the same faction. The reason for having companions is explained in the "Record of Learning" from the Book of Rites: if one studies alone without companions to discuss and exchange ideas, one will become narrow-minded and ignorant. This refers to the flourishing situation of friends gathering together to explain moral principles and study literature and rituals, with mutual joy, which is the most splendid situation. Therefore, Zheng Zhong of the Eastern Han dynasty said: if one finds joy in drinking alcohol, there is the danger of becoming addicted and drunk; if one wastes one's mind on pleasures of sound and color, there is the harm to one's nature. Therefore, the gentleman's greatest joy is to value the Book of Poetry and the Book of Documents, and to earnestly study moral principles; the grandeur of education lies precisely in this.

初九和兌吉者。處悅之初而無私應，與眾和悅，天下皆親，以斯而往，何所疑乎，所以獲吉也。

Initial Nine Line Statement: "Harmonious Joy, Auspicious." It is at the beginning of the path of joy, with a proper and unbiased response, able to harmonize and please all people, so that everyone comes close to it. With such an attitude in action, what could be doubtful? Therefore, it is auspicious.

九二孚兌吉，悔亡者。以剛處中，是懐信實之人。悅而施信，則吉從之，故曰孚兌吉。失位而處，所以有悔；志在忠信，所以悔亡也。

Nine in the Second Line Statement says, "Belief in sincerity brings joy, and it is auspicious, with no regret." It represents a yang line residing in the center of the lower trigram, symbolizing a person with sincere intentions. By following the path of joy and practicing sincerity, auspiciousness naturally follows, hence the saying that sincerity and joy together bring good fortune. Although it is a yang line in a yin position, which is considered improper, thus originally causing regret, its intention is sincerity and loyalty, so the regret disappears.

六三來兌凶者。以陰居陽位，是來求悅。以不正之身，妄來求悅，是佞邪之道，所以致凶也。

The Line Statement for the third line, "Coming to Dui, ominous," refers to a yao that is yin occupying a yang position, actively coming to flatter and please others. It is a yao in an improper position, recklessly seeking others' favor, which is a path of deceit and wickedness, hence leading to danger.

九四商兌未寧，介有喜者。商謂商量裁制之謂；介，隔也。六三以諂侫之身而近至尊，妄求乾寵。夫侫邪之人，國之患害。今九四既是權臣，為君委任，固宜與君商量裁制，介隔邪侫之人，內掌樞機以匡王室，經營倫理，未遑安寧，故曰商兌未寧也。介疾是隔邪與君除害，四方安靜，故有喜慶，故曰介有喜也。

The line statement for the fourth line, "Nine in the Fourth," says, "Commerce and deliberation have not yet been settled, isolation of illness brings joy." "Commerce" means deliberation and decision-making, and "isolation" means separation. The sixth line in the third position, being close to the supreme ruler with a deceitful character, recklessly seeks favor and promotion. Such deceitful people are a danger to the state. Now, the Nine in the Fourth is a powerful minister entrusted by the sovereign, and should deliberate with the sovereign to decide on matters, isolate the deceitful individuals, control the inner affairs to support the royal house; thus, he is diligently managing the state's order without rest, hence his unrest. "Isolation of illness" refers to isolating the deceitful ones and eliminating the harm to the sovereign, bringing stability to the four directions, hence there is joy. Therefore, isolating the harmful influences brings joy.

九五孚于剝，有厲者。剝是小人道長之稱也。九五為悅之主，固宜中正自安，惟賢是任，而乃反親上六，暱狎小人，遂為小人所害，危厲，故曰孚于剝有厲。書曰：逺耆徳，比頑童，是為亂風也。

The Line Statement of the Nine in the Fifth says, "Trust is eroded by the decline, there is danger." "Decline" refers to the increase of the power of the petty person. The Nine in the Fifth is the master of the Dui hexagram, which represents joy. It should maintain the middle and uphold the right path, remaining tranquil and employing the virtuous. Instead, it turns to the Six at the Top, becoming intimate with the petty person, thus being harmed by the petty person and falling into danger. Therefore, trusting the petty person who erodes the yang is dangerous. The Book of Documents says: distancing the elderly and virtuous, and drawing near the wicked and immature, this is called "chaos."

上六引兌者。六以陰最居悅後，是自靜退，不妄求進，必須他人牽引，乃從眾悅，故曰引兌也。

The Line Statement of the Sixth at the Top says, "Drawn into Joy." The Sixth at the Top, being Yin and flexible, is at the end of the Joy path, thus it is a quiet and yielding force, not rashly advancing. It must be drawn by others before it can join in the joy of the people. Therefore, it is said to be drawn into mutual joy.

坎下巽上。渙：亨，王假有廟，利渉大川，利貞。彖曰：渙亨，剛來而不窮，柔得位乎外而上同。王假有廟，王乃在中也。利渉大川，乘木有功也。象曰：風行水上，渙。先王以享于帝立廟。

The lower trigram of the Hexagram of Dispersal is Kan (Water), and the upper trigram is Xun (Wind). Wind moving upon water causes waves to spread out, symbolizing dispersal and explanation, hence the name Dispersal. The Hexagram Statement says: Dispersal, favorable; the king personally attends the ancestral temple, it is favorable to cross a great river, and favorable to maintain the correct path. The Commentary on the Judgment says: Dispersal leads to favorable outcomes because the strong line nine in the second position comes forward without reaching a state of hardship, and the flexible line six in the fourth position is in a proper position in the outer trigram and shares the same purpose with the superior nine in the fifth position. "The king personally attends the ancestral temple" indicates that the king is in the central position. "Favorable to cross a great river" is because riding on a boat made of Xun wood will certainly achieve success. The Image Commentary says: Wind moving upon the surface of water is the image of Dispersal; ancient kings took this as a model, offering sacrifices to the heavenly deities and establishing ancestral temples.

初六，用拯馬壯，吉。象曰：初六之吉，順也。九二，渙奔其機，悔亡。象曰：渙奔其機，得願也。六三，渙其躬，無悔。象曰：渙其躬，志在外也。六四，渙其群，元吉，渙有丘，匪夷所思。象曰：渙其群元吉，光大也。九五，渙汗其大號，渙王居，無咎。象曰：王居無咎，正位也。上九，渙其血，去逖出，無咎。象曰：渙其血，逺害也。

The line statement for the first line says: relying on strong horses to save, it is auspicious. The small image commentary says: the auspiciousness of the first line is because it is gentle and compliant. The line statement for the second line says: in times of dispersion, rushing to a reliable table, regret disappears. The image commentary says: dispersing to the table, it fulfills its wish. The line statement for the third line says: dispersing one's own private thoughts, there is no regret. The image commentary says: dispersing oneself, the mind is placed outside. The line statement for the fourth line says: dispersing the group, it is very auspicious; in the midst of dispersion there is still a hidden worry like a hill, which is not something ordinary people can think of. The image commentary says: dispersing the group and being very auspicious, it is because its way is bright and vast. The line statement for the fifth line says: like sweating, issuing a great command, dispersing the accumulated wealth of the king, there is no fault. The image commentary says: the king resides without fault, because he is in the correct position. The line statement for the top line says: dispersing the calamity of blood, it is far away, there is no fault. The image commentary says: dispersing the blood, it is to be away from harm.

渙亨，王假有廟者。渙者，離散之名，緩釋為義。然則小人遭難，奔走逃散，逃散方始獲濟；大徳之人處難之時，能建功立徳，散釋險難，以安時人，故謂之渙也。能釋險難，人皆獲濟，所以亨通。王能釋難而通，天下太平，至於建立宗廟，徳洽人神，雖復大川亦可濟涉。險難既釋，宜道化利物，聚人莫過於正，故曰利涉大川，利貞也。

The hexagram statement says, "Huan, communication, the king goes to establish a temple." "Huan" refers to the concept of dispersion. When small people face difficulties, they only run away and scatter, relying on scattering to barely escape; however, when a person of great virtue encounters difficulties, he can establish achievements and virtue, resolve dangers, and thus bring peace to the people at that time, hence it is called "Huan." Since it can remove dangers and enable all people to be saved, it is therefore smooth. The king can remove dangers and bring peace and prosperity to the world, thus establishing temples, his virtue extending to both people and spirits. Therefore, even great rivers and streams can be crossed. Once dangers are removed, one should govern with proper principles and benefit all things; and gathering the people is more important than anything else, so it is suitable to cross great rivers and to uphold proper principles.

象曰：風行水上，渙者。風行水上，激揚波濤，散釋之象。先王以享于帝立廟者，先王既釋險難，民泰時安，可以享獻上帝，建立宗廟，祭祀祖考，告以太平也。

The Great Image Commentary says, "Wind moves over water, dispersing." Wind blowing across the water creates ripples spreading out, which is the image of dispersal and resolution. "The former kings thus offered sacrifices to the supreme deity and established temples" means that when the former kings have removed dangers and the people are at peace and the times are tranquil, they can hold grand sacrifices to the heavenly deities and set up ancestral temples for worship, reporting to the ancestors the news of the world's peace.

初六用拯馬壯吉者。拯，拔也。初六處難之初，乖散未甚，可以用馬拯拔，得其志而逺難。難初未至危劇，相時而行，是壯而獲吉也。

The line statement for the first line, "Six at the Beginning" says, "Using a strong horse for rescue, it is auspicious." "Rescue" means to save or rescue. The line "Six at the Beginning" is at the beginning of a difficult situation, and the degree of dispersion is not yet severe. At this time, one can use the strength of a horse to escape and achieve one's wishes, thus avoiding misfortune. Since the difficulty is still in its early stage and has not yet reached a critical point, being able to observe the timing and take action is considered strong and auspicious.

九二渙奔其機，悔亡者。機是案機，以承物也。謂初與二俱無應相得，既托於初，得其所安，逃難離散而奔，故曰渙奔其機悔亡也。

Nine in the Second Line Statement says, "The dispersal moves toward its stand, regret vanishes." "Stand" refers to a table, which is used to support objects. This means that both the Six at the Beginning and the Nine in the Second Line do not have corresponding lines, thus they are in harmony with each other. Since the Nine in the Second Line takes refuge in the Six at the Beginning, it finds a place to rest. It escapes from difficulties and disperses, yet finds support, so in the midst of dispersal it moves toward something to rely on, and thus regret disappears.

六三渙其躬，無咎者。渙之為義，內險外安。六三有應於外，不顧所守，脫身而出，與剛合志，故得悔亡，故曰渙其躬無悔也。

The third line statement says, "Dispersing oneself, there is no regret." The meaning of the Hexagram of Dispersal is that the inner trigram represents danger and the outer trigram represents safety. The sixth line in the outer trigram corresponds with the ninth line at the top, so it no longer clings to its original position, withdraws, and aligns with the yang force, thus eliminating regret. Therefore, it is said that dispersing oneself brings no regret.

六四渙其群，元吉，渙有丘，匪夷所思者。六四既在險外，即是已險難之人，近於至尊，為君委任，內主樞宻，外宣王命，而能散群眾之難，以安綏萬人也，而獲其大功，所以元吉，故渙其群元吉。然為君所任，任重憂深，雖能散眾之難，猶疑散難之中恐有未平丘墟之險，恆懷思慮，心未得安，故曰渙有丘匪夷所思也。丘，丘墟也；夷，平也。

The line statement for the sixth line in the fourth position says, "It disperses the group, great good fortune; dispersing the hill, something beyond ordinary thought." The sixth line is already outside the danger, being a person who has escaped from peril; it is close to the supreme position, entrusted by the sovereign, managing internal affairs and announcing the sovereign's commands externally. Thus it can dispel the difficulties of the people and pacify the masses, thereby establishing great achievements, hence great good fortune. Therefore it is said that dispersing the factions brings great good fortune. However, since it is entrusted with a heavy responsibility by the sovereign, its burden is great and its worries deep. Although it can resolve the difficulties of the people, it still doubts that there may be remaining obstacles as high as hills in the process of dispersing difficulties, thus constantly thinking and feeling unsettled. Therefore it is said that within the dispersal there remains the worry of a hill, something beyond the thought of an ordinary person. "Hill" refers to a hill or ruined land, and "夷" means flat.

九五渙汗其大號，渙王居，無咎者。人之驚怖，既汗從體流，故以訓釋為汗也。九五處於尊位，而能發號施令，大散天下之險危，故曰渙汗其大號也。為渙之主，能散險難，若非王者正位，則不能然。正位不可假人，故王居無咎也。上九渙其血，去逖出，無咎者。血，傷害之義；逖，逺也。上九所居最是險外，是不為物之侵傷，逖逺而去，拔出險外，故曰渙其血也。散患於逺害之地，誰能與我為咎也。

The line statement of the fifth line, "Nine in the Fifth" (九五), says: "The sweat of dispersion issues forth, the king's dwelling is dispersed, no blame." When a person is frightened, sweat flows from their body; thus, "sweat" is used to explain that once a decree is issued, it cannot be recalled. The "Nine in the Fifth" holds the exalted position and issues great commands, greatly dispersing the dangers and difficulties throughout the world. Therefore, it is like the discharge of sweat, issuing forth a great decree. It is the main element of the Hexagram of Dispersion, capable of resolving difficulties. If the king were not in the correct position, he could not achieve this. This correct position cannot be entrusted to others, so when the king remains in his proper place, there is no blame. The line statement of the top line, "Nine at the Top" (上九), says: "The blood is dispersed, it goes far away, no blame." "Blood" represents injury, and "逖" means far. The position of "Nine at the Top" is farthest from danger, thus not harmed by external forces; it withdraws far away, escaping from danger, so it disperses the calamity of blood. It disperses the disaster to a place far from harm, so who could blame me?

兌下坎上。節：亨，苦節不可貞。彖曰：節亨，剛柔分而剛得中。苦節不可貞，其道窮也。說以行險，當位以節，中正以通。天地節而四時成，節以制度，不傷財，不害民。象曰：澤上有水，節。君子以制數度，議徳行。

The lower trigram of the Hexagram of Moderation is Dui (Lake), and the upper trigram is Kan (Water). Water is on top of the lake but in limited quantity, requiring restraint, hence the name Moderation. The Hexagram Statement says: Moderation, smooth; excessive restraint cannot be maintained. The Commentary on the Judgment says: Moderation leads to smoothness because there are equal numbers of strong and weak lines, and the strong line is in the central position. "Excessive Moderation is not enduring" means the path has reached its end. To act with harmony in a dangerous situation, to hold an appropriate position and exercise restraint, to be upright and just, thus achieving smoothness. Heaven and Earth have measures, thus the four seasons are formed; by using regulations to restrain, one does not damage goods or harm the people. The Image Commentary says: Water on top of the lake, this is Moderation; the gentleman takes this as a model, establishes rites and laws, and evaluates the virtue of people.

初九，不出戸庭，無咎。象曰：不出戸庭，知通塞也。九二，不出門庭，凶。象曰：不出門庭凶，失時極也。六三，不節若，則嗟若，無咎。象曰：不節之嗟，又誰咎也。六四，安節，亨。象曰：安節之亨，承上道也。九五，甘節，吉，往有尚。象曰：甘節之吉，居位中也。上六，苦節，貞凶，悔亡。象曰：苦節貞凶，其道窮也。

The line statement for the first line: Not going out of the inner courtyard, no fault. The small image commentary says: Not going out of the courtyard, is knowing when to be open and when to be closed. The line statement for the second line: Not going out of the outer courtyard, dangerous. The small image commentary says: Not going out of the courtyard and being dangerous, is missing the opportunity to the extreme. The line statement for the third line: Not knowing self-restraint, one can only lament, with no one to blame. The small image commentary says: Not knowing self-restraint and lamenting, who can blame? The line statement for the fourth line: Peacefully keeping self-restraint, smooth. The small image commentary says: Peaceful self-restraint is smooth because it follows the way of the superior. The line statement for the fifth line: Sweet self-restraint, auspicious, going forward will be praised. The small image commentary says: Sweet self-restraint is auspicious because it holds the central position. The line statement for the sixth line: Bitter self-restraint, holding on is dangerous, but regret can be dispelled. The small image commentary says: Bitter self-restraint and being firm is dangerous, because its path has reached the end.

節亨者。節，制度之名，節止之義，故謂之節也。節制要在得宜，尊卑有別，其道乃通，故曰節亨也。

The Hexagram Statement says, "Jie, Xing." "Jie" is the name of a system, meaning restraint and regulation. Therefore, it is called Jie. The key to regulation lies in moderation, ensuring that there is clear distinction between superiors and inferiors. In this way, the way of Jie can be practiced, hence it is said, "Jie, Xing."

苦節不可貞者。為節之道，必須當理。若過刻薄，傷於物情，物所不堪，非為節道，不可為正，故苦節不可貞也。

"Hard endurance of hardship is not a proper way." To practice the way of restraint, it must be reasonable. If restraint is carried out too harshly, harming human feelings and natural principles, and people cannot bear it, then it is not the true way of restraint, and it cannot be held as the correct path. Therefore, a bitter kind of restraint is not something that can be adhered to.

象曰：澤上有水，節者。澤，陂陷之處也。澤之大小，各有區別，今水居節上，隨其大小得宜，各有止節，故為節象也。君子以制數度、議徳行者。數謂禮數等差也，度謂上下優劣也。議人徳行，輕重得宜，是皆節制度數之義。所以周禮五等諸侯所受錫命，皆有度數是也。

The Great Image Commentary says, "Water on a marsh, Moderation." A marsh is a low-lying area where water accumulates. Marshes can be large or small, varying in size; now water is gathered in the marsh, adapting to the size of the marsh, each having its appropriate limit and capacity for retention, thus forming the image of Moderation. "The gentleman regulates numbers and measures, discusses virtue." "Numbers" refers to the hierarchical distinctions of propriety, while "measures" refers to the limits between high and low. Evaluating people's virtue so that their light and heavy aspects are balanced, all belong to the meaning of moderation. Therefore, in the Zhou Li, the five ranks of feudal lords—gong, hou, bo, zi, and nan—received their mandates and rewards according to fixed ranks and quantities, precisely expressing this idea.

初九不出戶庭，無咎者。節者，制度之義。今初九處節之初，即是初制法度，宜其慎宻，不令洩露。若教令未宣而乃洩露，即人心多險，奸詐生焉。若慎宻不失，施制合宜，應時無偽，乃得無咎，知通塞矣。

The line statement for the initial line, "Initial Nine," says, "Do not go out of the door or courtyard, there will be no blame." The meaning of "Jie" (Limit) lies in the establishment of regulations. Now, the Initial Nine is at the beginning of the Jie hexagram, which is the time when the regulation is just starting to be established. At this time, one should be cautious and meticulous, not allowing the content to leak out. If the decree has not yet been officially announced but the news leaks out, people's hearts are naturally deceitful, and thus cunning deceit will arise. If one remains cautious and does not make mistakes, and the regulation is properly implemented, in accordance with the right time without being false, there will be no blame. This is understanding when to be open and when to be closed.

九二不出門庭凶者。初為制度之始，法制未成，固宜慎宻。今至九二，是法制已成，而猶溺之，失時之中，乃乖於理，失時之極，所以致凶，故曰不出門庭凶也。

The line statement for the second line, "Not going out of the courtyard, it is凶," refers to the situation of the initial line, which is at the beginning of establishing systems. At that time, the system was not yet complete, and it should have been kept confidential. Now, by the time we reach the second line, the system has already been established, yet it still remains stuck in the old practice of secrecy. It has missed the proper time to act, thus violating the natural order. When the opportunity is completely missed, it leads to danger. Therefore, it is said that not going out of the courtyard results in凶.

六三不節若，則嗟若，無咎者。處節之時，故宜各得其序，不相乖越。今六三以陰居陽，以柔乘剛，以為驕僣而不為節，禍將及身，以至哀嗟，故曰不節若也。禍自已招，非人所與，無所怨咎於人，故曰無咎。

The Line Statement of the Third Line says, "If one does not practice restraint, then one will lament, and there will be no blame." At a time when restraint is required, everyone should abide by their proper order and not exceed their bounds. Now the Third Line is a Yin line occupying a Yang position, and it is weak yet sits above the strong line Nine in the Second. Therefore, it is arrogant and oversteps its bounds, refusing to practice self-restraint. Misfortune is about to befall it, leading to sorrow and lamentation. Thus, it is said that it does not know restraint. This misfortune is self-inflicted, not given by others, so there is no one to blame. Hence, there is no blame to be attributed.

六四安節亨者。以柔得位，承順於君，是得節之道。但稱安行此節而不改變，則何往不通，故曰安節亨也。

The Line Statement of the Fourth Line says, "Maintain the principle of moderation, and it will be smooth." It is a yin and flexible line occupying a yin position, thus being in the right place, and it can also follow and support the ruler of the fifth line, which is the way of moderation. As long as one can maintain this principle of moderation without change, then wherever one goes, it will be smooth. Therefore, maintaining moderation leads to smoothness.

九五甘節吉，往有尚者。不苦而美謂之甘也。九五為節之主，履正居中，節以制度，不傷財，不害人。為節而無傷，即是不苦而甘，所以甘吉矣。為節不傷，苦而能甘，以此而往，人所嘉尚，故曰往有尚也。

The Line Statement of the Fifth Line, "Sweet Moderation, Auspicious, Going Forth Will Be Regarded with Favor," says that not being bitter and being sweet is called "sweet." The Nine in the Fifth is the dominant line of the Hexagram of Moderation. It occupies a proper position and maintains the center, using regulations to impose moderation. It neither harms wealth nor injures the people. Moderation without causing harm is sweet rather than bitter, hence achieving auspiciousness through sweet moderation. Moderation without causing harm might naturally be bitter, yet it becomes sweet. Carrying out such measures will naturally earn people's approval, hence going forth will be regarded with favor.

上六苦節貞凶，悔亡者。居節之極，是過節之中，傷於為正，物所不堪，正之凶矣，故曰苦節貞凶。若以施人，則是正道凶；若以苦節於身，修已自厲，則可以悔亡矣。

The line statement of the sixth line at the top says, "Austerity in restraint, firmness brings misfortune, regret disappears." It is located at the extreme point of the Hexagram of Restraint, indicating that restraint has exceeded the proper limit, thus causing harm through adherence to correctness. Others cannot bear such strict restraint, hence being upright leads to misfortune. Therefore, excessive restraint leads to misfortune. However, this should be viewed separately: if such harsh restraint is imposed on others, then being upright leads to misfortune; but if one uses austere restraint to discipline oneself, cultivate oneself, and refine one's conduct, then regret will vanish.