The hexagram Fu (Reversion) consists of the trigram Zhen (Thunder) below and Kun (Earth) above.

震下坤上。復：亨。出入無疾，朋來無咎，反復其道，七日來復，利有攸往。彖曰：復亨，剛反，動而以順行，是以出入無疾，朋來無咎。反復其道，七日來復，天行也。利有攸往，剛長也。復其見天地之心乎。象曰：雷在地中，復。先王以至日閉關，商旅不行，后不省方。

The hexagram Fu has the lower trigram Zhen (Thunder) and the upper trigram Kun (Earth). One yang line arises from among five yin lines, with thunder hidden in the earth, and yang energy returning, hence the name Fu. The hexagram statement says: Fu, smooth and unimpeded. Going out and coming in brings no illness, and companions come without blame; movement follows its regular pattern, and it returns every seven days, which is favorable for going somewhere. The commentary on the judgment says: Fu is smooth because yang is returning. Action that follows the right course leads to no illness in going out and coming in, and no blame from companions. Movement follows its regular pattern, returning every seven days, which reflects the operation of heaven. It is favorable to go somewhere because yang is growing. From the hexagram Fu, we can see the fundamental nature of the generation of heaven and earth without end. The image commentary says: Thunder hidden in the earth, this is Fu. The former kings took this as a model, closing the borders on the day of winter solstice, stopping merchants from traveling, and the sovereign not touring the land.

初九，不逺復，無祇悔，元吉。象曰：不逺之復，以修身也。六二，休復，吉。象曰：休復之吉，以下仁也。六三，頻復，厲，無咎。象曰：頻復之厲，義無咎也。六四，中行獨復。象曰：中行獨復，以從道也。六五，敦復，無悔。象曰：敦復無悔，中以自考也。上六，迷復，凶，有災眚，用行師終有大敗，以其國君凶，至于十年不克征。象曰：速復之凶，反君道也。

Initial Line Statement: Going out a short distance and then turning back, there is no great regret, and it is very auspicious. The Small Image Commentary says: Returning shortly, this is how one cultivates oneself. Second Line Statement: Returning beautifully and virtuously, it is auspicious. The Image Commentary says: The auspiciousness of returning comes from being humble beneath the virtuous initial line. Third Line Statement: Repeatedly returning and repeatedly losing, although there is danger and hardship, there is no fault. The Image Commentary says: The danger of repeated returning, by nature, has no fault. Fourth Line Statement: Walking among many yin forces yet returning alone. The Image Commentary says: Returning alone while following the middle path, this is to follow the right way. Fifth Line Statement: Returning with sincerity, there is no regret. The Image Commentary says: Returning sincerely without regret, this is being in the center and self-examining to achieve success. Uppermost Line Statement: Losing direction and then wanting to return, it is dangerous, with both natural disasters and human calamities; using such a person to lead troops will ultimately result in great defeat, thus even the sovereign will face misfortune, and for ten years they will not be able to go to war. The Image Commentary says: The danger of returning after being lost, is violating the way of a sovereign. (The original "Mifù" in the Small Image Commentary was mistakenly written as "Sùfù," and this version is recorded without change.)

復亨者。復是歸本之名，靜黙為義。故老子云：歸根曰靜，是謂復命也。陽氣反覆，所以亨通，故曰亨也。

The Hexagram Statement says, "Fu, Xing." "Fu" refers to the name of returning to the original state, which includes the meaning of being still and silent. Therefore, the Tao Te Ching says: returning to the root is called stillness, which is called returning to one's inherent nature. This hexagram has one yang line returning from below, with the yang energy reawakening, thus achieving smoothness and communication, hence it is said "Xing."

出入無疾，朋來無咎者。出則剛長，入則陽復，理會其時，故無疾。朋謂眾陽，以陽氣漸長，眾陽朋聚而來，故無咎。

"Going out and coming in without illness, friends coming without blame." Going outward, the yang energy is continuously growing; going inward, the yang energy returns and renews. This aligns with the principles of the seasons, hence there is no illness. "Friends" refers to many yang lines; because the yang energy grows day by day, the numerous yang lines come together like friends, hence there is no fault.

反復其道，七日來復者。反之與復，理其宜，故曰反復其道。陽氣滅絶之後，不過七日，陽復生來，故云七日來復。利有攸往，以陽氣漸盛，陰柔乃消，故利有所往。

"Reversing and returning, the process takes seven days to renew." Going back and forth and returning are all in accordance with their proper principles, so it is said "reversing and returning." After the yang energy is completely exhausted, within seven stages, the yang energy will once again begin to emerge (starting from the fifth month's Guo hexagram, where the first yin begins to arise, through Dun, Po, Guan, Po, Kun, and finally Fu, which is exactly seven transformations), so it is said "the renewal comes after seven days." "It is advantageous to go somewhere," because the yang energy gradually becomes stronger, and the yin and flexibility gradually diminish, so it is suitable to move forward.

象曰：雷在地中，復。以靜黙為義，雷本動物，今在地中，靜黙之象。先王以至日閉關，商旅不行，后不省方者。方，事也。先王於至之日，閉塞視聽，不親其事，商旅不行道路，在於君后，亦不省察四方之事也。

The Great Image Commentary says, "Thunder beneath the earth, returning." This hexagram signifies the meaning of stillness and silence: thunder is originally a forceful and active phenomenon, but now it is concealed beneath the earth, representing the image of quietude. "The former kings closed their doors and windows on the winter solstice, halted commercial travel, and the sovereign did not attend to affairs." Here, "affairs" refers to state matters. The former kings on the winter solstice closed their senses, refrained from personally handling government affairs, and commercial travelers ceased their journeys; the sovereign himself also did not inspect matters in all directions.

初九不逺復，無祇悔，元吉。祇，大也。最處復初，初知福之機，不為迷逺，尋能求復，歸於善道，故無大悔而終獲大吉也。

The line statement for the initial line, "Initial Nine," says, "Not far from restoration, no great regret, original good fortune." The character "祇" is interpreted as "great." The line "Initial Nine" is at the beginning of the Reversal Hexagram. From the outset, it understands the subtle aspects of good fortune, does not stray too far, and quickly seeks to return to the path of goodness. Therefore, it has no great regret and ultimately attains great good fortune.

六二休復吉。處復之時，近初之陽，是親仁善鄰。既親賢德之行，而獲休美之吉。

The Line Statement of the Second Line, 'Restoring and returning to the right path brings good fortune,' indicates a time of restoration. It is adjacent to the Yang line, the Initial Nine, which signifies being close to a virtuous person and living near goodness. Since it can attach itself to the moral conduct of a virtuous person, it attains good fortune.

六三頻復，厲無咎。頻，蹙之貎也。六三去復已逺，雖勝上六之迷暗，猶可頻蹙而復於危厲之中，而得無咎也。

The Line Statement for the third line, "Six in the Third," says, "Repeatedly returning, dangerous, but without blame." "Repeatedly" refers to a furrowed brow and being repeatedly troubled. The third line is far from the beginning line, which represents the starting point of return. Although it is better than the top line, which is completely lost, it can only struggle repeatedly and return while in a state of worry and fear. Despite this dangerous situation, it can still avoid blame.

六四中行獨復。獨應於初，即是棄惡歸善。處四陰之中，獨得善道，故曰中行獨復。六五敦復無悔者，敦，厚也。處尊位以敦厚之德，而能考成其行，故無悔而已也。

The line statement of the fourth line, 'Zhong Xing Du Fu,' means that it alone corresponds with the initial line. This is precisely abandoning evil and returning to the virtuous path. It is situated in the middle of four yin lines, and only it has taken the path of virtue, so it is said to walk among the many yin lines and return alone. The line statement of the fifth line, 'Dun Fu, Wu Hui,' 'Dun' means being thick and solid. The fifth line, which holds a position of honor, resides in virtue and cultivates itself with sincerity and diligence, thus there is no regret.

上六迷復凶，有災眚，用行師終有大敗，以其國君凶，至于十年不克征者。上為最處復後，是迷暗而更求復也。以迷求復，去善既逺，必致凶災，故曰迷復凶，有災眚。用此迷暗之人興行師旅，終有大敗；若用於其國內，即反違君道，故曰用行師終有大敗，以其國君凶也。縱使修身改悔，至於十年，猶不能征進矣，故曰至于十年不克征。傷害曰災，妖祥曰眚。

The line statement for the sixth line at the top says, "Confused return, misfortune, calamity and abnormal portents, using such a person to lead an army will ultimately result in great defeat, and the country's ruler will also suffer misfortune, and even after ten years, he will still not be able to launch an expedition." The sixth line at the top is at the very end of the path of return, indicating that one has already fallen into confusion and then tries to return. Attempting to return with confusion, one has already strayed too far from the virtuous path, inevitably leading to misfortune and calamity. Therefore, it is said that a confused return brings misfortune and there will be both natural disasters and human calamities. Using such a confused and unclear person to lead an army will ultimately result in a great defeat; if he is used domestically, it will instead contradict the way of ruling the country, hence using him to lead an army will inevitably result in a great defeat, and even the ruler will suffer misfortune. Even if he later cultivates himself and repents, after ten years, he still cannot advance to launch an expedition. Therefore, it is said that within ten years, there will be no military campaign. External harm is called "disaster," and abnormal omens are called "portent."

震下乾上。無妄：元亨利貞，其匪正有眚，不利有攸往。彖曰：無妄，剛自外來而為主於內，動而健，剛中而應，大亨以正，天之命也。其匪正有眚，不利有攸往，無妄之往，何之矣。天命不佑，行矣哉。象曰：天下雷行，物與無妄。先王以茂對時，育萬物。

The lower trigram of the Guan hexagram is Zhen (Thunder), and the upper trigram is Qian (Heaven). Thunder moves across the heavens, and all things receive their true nature without falsehood or delusion, hence the name "No Falsehood." The hexagram statement says: "No falsehood, greatly prosperous and suitable for upholding correctness; if actions are not correct, there will be calamity, and it is not suitable to go forth." The commentary on the judgment says: "The hexagram of No Falsehood, yang strength comes from outside and becomes the main line of the inner trigram; acting with strength and vigor, the nine in the fifth position, yang and central, corresponds with the six in the second, thus being greatly prosperous and able to uphold correctness. This is the command of heaven. If actions are not correct, there will be calamity and it is not suitable to go forth, meaning in the world of no falsehood, yet still acting falsely, where can one go? If heaven's mandate does not protect, how can one proceed?" The great image commentary says: "Thunder moves across the heavens, and all things are endowed with true and genuine nature without falsehood; the former kings took this as a model, striving to follow the heavenly timing and nurturing all things." (Note: The original explanation of the Guan hexagram by Shi Zheng has been lost, and this text only contains the classic text.)

初九，無妄往吉。象曰：無妄之往，得志也。六二，不耕穫，不災畬，則利有攸往。象曰：不耕穫，未富也。六三，無妄之災，或繫之牛，行人之得，邑人之災。象曰：行人得牛，邑人災也。九四，可貞，無咎。象曰：可貞無咎，固有之也。九五，無妄之疾，勿藥有喜。象曰：無妄之藥，不可試也。上九，無妄行，有眚，無攸利。象曰：無妄之行，窮之災也。

Initial line statement: Going with a sincere and genuine heart brings good fortune. The Small Image Commentary says: Going without false expectations allows one's aspirations to be fulfilled. Second line statement: Cultivating the land without expecting a harvest, and clearing fields without expecting them to be ready, is actually favorable for movement. The Image Commentary says: Cultivating without expecting a harvest shows no desire for wealth. Third line statement: Sudden misfortune arises—someone tied up a cow, a passerby took it, and the people of the town were wrongly blamed. The Image Commentary says: The passerby taking the cow became the town's misfortune. Fourth line statement: One can maintain uprightness and have no faults. The Image Commentary says: Upholding uprightness without fault is because it inherently possesses this virtue. Fifth line statement: The illness is not self-inflicted, so no medicine is needed and it will naturally heal. The Image Commentary says: Using medicine for an unexpected illness is not something to be lightly attempted. Top line statement: Acting when already in the extreme of non-pretense will bring calamity and no benefit. The Image Commentary says: Acting in the extreme of non-pretense leads to calamity brought about by reaching the end of one's path.

乾下艮上。大畜：利貞，不家食吉，利涉大川。彖曰：大畜，剛健篤實輝光，日新其德。剛上而尚賢，能止健，大正也。不家食吉，養賢也。利涉大川，應乎天也。象曰：天在山中，大畜。君子以多識前言往行，以畜其德。

The Great Accumulation hexagram has the lower trigram Qian (Heaven) and the upper trigram Gen (Mountain). The mountain stops above and the heaven is contained within, accumulating great things, hence the name Great Accumulation. The hexagram statement says: Great Accumulation is favorable to maintaining correctness; not living at home and working for oneself but receiving salary in the court is auspicious, and it is favorable to crossing a great river. The Commentary on the Judgment says: The Great Accumulation hexagram is strong, vigorous, sincere, and radiant, with virtue renewed daily. Yang strength is at the top and values the virtuous, able to restrain the strong and vigorous force, which is the great right way. "Not living at home and working for oneself is auspicious" means to support the virtuous. "Favorable to crossing a great river" is because it corresponds to heaven above. The Image Commentary says: Heaven is contained within the mountain, which is the Great Accumulation; the gentleman takes inspiration from this, remembering much of the words of past sages and the deeds of wise men of old, to accumulate his own virtue.

初九，有厲利己。象曰：有厲利己，不犯災也。九二，輿說輹。象曰：輿說輹，中無尤也。九三，良馬逐，利艱貞，曰閒輿衛，利有攸往。象曰：利有攸往，上合志也。六四，童牛之牿，元吉。象曰：六四元吉，有喜也。六五，豶豕之牙，吉。象曰：六五之吉，有慶也。上九，何天之衢，亨。象曰：何天之衢，道大行也。

Initial Line Statement: There is danger, it is appropriate to stop. The Small Image Commentary says: facing danger and stopping, is not to provoke calamity. Second Line Statement: The carriage has lost its yoke. The Image Commentary says: the carriage losing its yoke, is because the Nine in the Second is in the center and has no fault. Third Line Statement: A good horse gallops forward, it is appropriate to remain upright in difficulty; to practice driving and defense daily, it is appropriate to go forward. The Image Commentary says: benefiting by going forward, is in harmony with the Nine at the Top. Fourth Line Statement: A young ox has a crossbar fitted on its horn, which is very auspicious. The Image Commentary says: the Fourth Line is very auspicious, there is joy. Fifth Line Statement: A castrated pig, its fangs are not harmful, it is auspicious. The Image Commentary says: the auspiciousness of the Fifth Line, there is fortune. Top Line Statement: Shouldering the great path to heaven, it is smooth. The Image Commentary says: the great road to heaven, is very open.

大畜利貞者。艮止於上，乾剛前進不得通，故曰大畜也。柔能制剛，非正不可，故曰利貞也。

The Hexagram Statement says, "Great Accumulation, advantageous to maintain the correct course." The Upper Trigram is Gen (Mountain), which stops above, while the Lower Trigram is Qian (Heaven), whose strong and vigorous energy wishes to move forward but cannot pass through. Therefore, it is called Great Accumulation. Using softness to restrain strength can only be achieved by following the correct path, hence it says "advantageous to maintain the correct course."

不家食吉。有大畜之財，常須養贍賢人，使賢德食祿，非食自家之食也。利涉大川者，豐財養賢，是合天之道，應人之心，故可濟涉大川，不懼沉溺也。

"Without eating at home, it is auspicious." Since one possesses abundant wealth, one should frequently support and provide for virtuous and capable individuals, allowing the virtuous to receive state salaries rather than relying solely on their own household's food. "Beneficial for crossing a great river" means that with ample resources and the ability to support talented people, this is in harmony with the way of heaven and conforms to human sentiment, thus enabling one to cross a great river without fear of sinking.

象曰：天在山中，大畜者。艮山上止，乾陽不得通，故曰大畜也。君子以多識前言往行，以畜其徳者。君子識前代人言、往哲之行，使多聞多見，以畜積而為己德也。

The Great Image Commentary says, "Heaven in the mountain, great accumulation." The mountain (Geng) is above and stops the movement, preventing the yang energy of Heaven (Qian) from ascending, hence called great accumulation. "The gentleman thus accumulates the words and deeds of the ancients to cultivate his virtue" means that the gentleman widely learns the words of the past and the actions of the wise ancestors, broadening his knowledge and accumulating these into his own virtue.

初九有厲利己。己，止也。初欲前進，遇四畜盛，若進即有危厲，若休已不進，即有所利，故曰有厲利己。九二輿說輹，處畜之盛，不可前進，進而不已，則輿說輹敗，不可以行。然九二有居中之德，不妄前進，豈有過尤哉。

The line statement of the first line, "There is danger, but it is advantageous to stop," refers to "stop" meaning to halt. Initially, the first line wished to move forward, but encountered the strong restraining force of the fourth line. If it forced forward at this time, there would be danger, but if it stopped instead, it would be beneficial. Therefore, it says there is danger and it is advantageous to stop. The line statement of the second line, "The carriage wheel is detached from the axle," refers to the time when the restraining force is at its peak, and further movement is not possible. If it continued to move forward without stopping, the wooden part on the axle would break off, and the carriage would be unable to move. However, the second line possesses the virtue of being in the center, so it does not act recklessly, and thus there would be no mistake.

九三良馬逐，利艱貞，曰閒輿衛，利有攸往者。夫大畜者，先畜後通。今處乾之上，畜道見通，可以升進。以上九有尚賢之徳而不拒於九三，三可以乘其壯馬馳騁而來，故曰良馬逐。途路近通而未全泰，宜艱固而守貞正，故曰利艱貞。曰閒輿衛者，閒，礙也；衛，護也。雖日日見有人閒礙於輿，此則人之助已，乃是防衛見護也。何衢既通，小為阻礙，故無妨攸往。

The line statement for the third line, "Nine Three," says, "A good horse follows, it is advantageous to endure hardship and maintain uprightness. It says, 'The carriage is obstructed and guarded,' it is advantageous to go somewhere." The way of Great Accumulation is always to first accumulate and restrain and then to become unimpeded. The third line is at the top of the lower trigram Qian, so the trend of restraint is about to turn into smoothness, thus allowing upward movement. Since the top nine has the virtue of valuing the virtuous and does not reject the third nine, the third nine can drive its strong horse forward, hence it says, "A good horse follows." However, although the path is about to become open, it is not yet fully unimpeded, so it is still advantageous to endure hardship and maintain uprightness. As for "the carriage is obstructed and guarded," "obstructed" means hindrance, and "guarded" means protection. Although people are constantly setting obstacles in front of the carriage, this is actually others helping oneself, which is a form of protection. Since the great path to heaven has already opened, this minor hindrance does not hinder going forward.

六四童牛之牿，元吉。童牛，一歲之牛，其角如繭栗。處艮之下，是畜之首，畜道將盛。初既止而不進，故六四可以童牛之角而止牿於初，以柔制剛，以息強爭，非惟獲其大吉，而亦有喜慶也。

The Line Statement for the fourth line, 'Six in the Fourth' says, 'A young ox with a crossbar across its horn, originally auspicious.' A young ox is a one-year-old ox whose horns are as small as a mulberry seed. The fourth line is the first line of the upper trigram Gen, which signifies the beginning of restraint. The trend of restraint is about to become stronger. Since the first line has already stopped moving forward, the fourth line can now add a crossbar to the ox's horn while the horn is still small, thereby restraining the first line. Using softness to control strength, thus eliminating fierce contention, this not only brings great auspiciousness but also brings joy.

六五豶豕之牙，吉者。豕牙，橫猾難制之物，謂九二也。九二前進如豕之牙，五處畜盛而能制之，故豶制其牙，使不前，能止強暴，非惟獲勝，乃得吉慶，故云有慶。

The line statement of the fifth line, "The castrated boar's tusk, auspicious," refers to the second line, nine in the second. Nine in the second advances recklessly, like a wild boar using its tusks to push forward. The fifth line, six in the fifth, is in a position of maximum restraint and is able to control it. Therefore, the boar is castrated, its tusks no longer fierce, unable to push forward. Being able to restrain a strong and fierce force not only leads to victory but also brings good fortune. Hence, the Small Image Commentary says, "There is celebration."

上九何天之衢，亨者。處畜之極，何須更畜，途徑大通，無復為礙。衢者，四達之路。爾雅云：四達謂之衢是也。

The line statement for the Upper Ninth says, "What heavenly thoroughfare, auspicious." It is at the extreme point of accumulation and restraint, where accumulation has reached its limit; where else would there be a need for further restraint? At this point, the path is greatly open and unobstructed. "衢" refers to a major road that is four-way accessible. The Er Ya says that a road that is accessible from all four directions is called "衢," which is exactly the meaning intended here.

震下艮上。頤：貞吉，觀頤，自求口實。彖曰：頤貞吉，養正則吉也。觀頤，觀其所養也；自求口實，觀其自養也。天地養萬物，聖人養賢以及萬民。頤之時大矣哉。象曰：山下有雷，頤。君子以慎言語，節飲食。

The lower trigram of the颐卦 is Zhen (Thunder) and the upper trigram is Gen (Mountain). The upper trigram stops and the lower trigram moves, resembling the action of the human mouth and cheek in chewing, hence the name 颐, meaning nourishment. The hexagram statement says: "颐, to maintain the right path brings good fortune; observe the way of nourishment, and seek food from one's own mouth." The commentary on the judgment says: "To maintain the right path brings good fortune, meaning to nourish according to the right way brings good fortune. 'Observing nourishment' refers to observing whom one nourishes; 'seeking food from one's own mouth' refers to observing how one nourishes oneself. Heaven and Earth nourish all things, and the sage nourishes the virtuous to benefit the people. The significance of the timing contained in the 颐 hexagram is indeed great." The image commentary says: "Thunder beneath the mountain, this is 颐; the gentleman takes inspiration from this, speaking with caution and eating with moderation."

初九，舍爾靈觀，我朵頤，凶。象曰：觀我朵頤，亦不足貴也。六二，顛頤，拂經，于丘頤，征凶。象曰：六二征凶，行失類也。六三，拂頤，貞凶，十年勿用，無攸利。象曰：十年勿用，道大悖也。六四，顛頤吉，虎視眈眈，其欲逐逐，無咎。象曰：顛頤之吉，上施光也。六五，拂經，居貞吉，不可涉大川。象曰：居貞之吉，順以從上也。上九，由頤，厲吉，利渉大川。象曰：由頤厲吉，大有慶也。

The line statement for the first line: Abandon your own clear and bright nature, and instead watch me eating greedily, which is dangerous. The small image commentary says: To look at others eating greedily and feel envious, this attitude is truly not commendable. The line statement for the second line: To reverse and seek nourishment downward, which goes against the natural order; instead, to seek nourishment from above the hills, which leads to danger. The small image commentary says: The danger of the second line is because its actions have lost the proper alignment. The line statement for the third line: To go against the way of nourishment, even though it maintains correctness, it is still dangerous, and for ten years it is not suitable to be used, bringing no benefit. The small image commentary says: For ten years it is not suitable to be used, because its approach is entirely contrary to the right path. The line statement for the fourth line: To reverse and nourish others downward, which is auspicious; like a tiger, with calm and steady gaze, desires are thick and not superficial, without fault. The small image commentary says: The auspiciousness of reversing the nourishment is because the superior one bestows great virtue. The line statement for the fifth line: To go against the natural order, to dwell in correctness is auspicious, but it is not suitable to cross the great river. The small image commentary says: The auspiciousness of dwelling in correctness is because the flexible and gentle follows the superior one. The line statement for the top line: The whole world is nourished by it, to be strict and self-controlled is auspicious, suitable for crossing the great river. The small image commentary says: To be strict and self-controlled in nourishment brings great blessings.

頤貞吉者。頤，養也。養正則吉，故曰頤貞吉也。觀頤者，謂在下之人，觀其君上所養之人，若所養之人賢良，即能助君行化也。自求口實者，謂其自養，求其口中之實物。飲食不節，患必生焉。故荀爽云：飲食失宜，患之所起是也。

The Hexagram Statement says, "Yi, Zhen Ji." "Yi" means to nourish. Nourishing through the right way brings good fortune, hence "Yi, Zhen Ji." "Observing Yi" means that those in lower positions observe whom the ruler nourishes; if those nourished are virtuous men, they can assist the ruler in promoting education and moral guidance. "Seeking one's own sustenance" means that each person should support themselves by seeking food. If eating is not regulated, calamity will surely arise. Therefore, Xun Shuang of the Eastern Han dynasty said: losing moderation in eating is the root of calamity.

象曰：山下有雷，頤者。艮止於上，雷動於下，猶人口動咀嚼飲食，皆下動上止，頤之象也。君子以慎言語，節飲食者。啟發言語，榮辱之階，不可不慎；飲食過傷，員之所起，不得不節也。

The Great Image Commentary says, "There is thunder beneath the mountain, which is the image of the颐 (Yi) hexagram." The mountain is above and remains still, while the thunder is below and moves, just like when a person chews and eats, the lower jaw moves while the upper jaw remains still. This is precisely the image of the Yi hexagram. "The superior person therefore is cautious in speech and regulates his diet." This means that opening one's mouth to speak is the gateway to honor and disgrace, so one must not be careless; overeating and harming one's body is the source of calamity, so one must not be excessive. (The original text says "员之所起," but "员" is likely a mistake for "患," and this is recorded as is without correction.)

初九舎爾靈觀我朵頤凶者。靈謂神靈明兆之物，喻己之明德；朵猶動嚼也，喻貪婪躁求食祿之人。當養賢之初，不能修德待用，而貪羨它人躁欲求之，如舎己明德，貪竊躁求，所以凶也。

The line statement for Nine at the Beginning says, "Abandon your virtue, observe my chewing, misfortune." "Ling" refers to the divine and subtle, something capable of manifesting omens, used here to symbolize one's inherent brightness and virtue. "Du" describes the movement of the mouth when chewing, used to represent those who are greedy and restless, eager to seek material benefits. At the beginning of a time when the virtuous are being cultivated, if one does not cultivate virtue to await appointment, but instead envies others' comforts and hastily pursues them, it is like abandoning one's inherent brightness and virtue to engage in greedy and reckless actions, hence misfortune.

六二顛頤，拂經，于丘頤，征凶者。顛，倒也，謂倒下養初也；拂，違也；經猶義也；丘，所履之常。凢頤養之道，只合以下養上。今既倒下養初，即是違於經義所履之常，以此而養，所行必凶，故曰頤征凶也。

The Line Statement for the Second Line, "Six in the Second," says, "Reversed nourishment, violating the norm, nourishing at the hill, going forward brings misfortune." "Reversed" means turning upside down, referring to nourishing the beginning line from below instead of above; "violating" means going against, and "norm" is equivalent to common sense. Generally, the way of nourishment should be from below to above. Now, the Second Line instead reverses the order and nourishes the beginning line from below, thus violating the norm and the proper way; using such a method for nourishment will certainly lead to danger, hence it says going forward brings misfortune.

六三拂頤，貞凶，十年勿用，無攸利者。頤養之體，貴於守正。今六三以陰居陽，是納上以謟媚也。既為謟行，違養之道，是正之凶矣。雖復十年，猶未可見用，故無施而利，故曰無攸利也。

The line statement for the third line, "Six in the Third," says, "To flatter the mouth, uprightness brings misfortune; for ten years one should not be used, and there is no benefit." The way of nurturing and maintaining harmony is most important in staying on the right path. Now, the third line is a yin line in a yang position, which is improper. It can only rely on flattery to please those above. Since it is engaging in deceitful behavior, which goes against the proper way of nurturing, even if it tries to maintain itself, it will still result in misfortune. Such a person will not be appointed for ten years, so nothing they do will be beneficial, hence it says, "There is no benefit."

六四顛頤吉，虎視耽耽，其欲逐逐，無咎者。耽耽，威肅也；逐逐，敦實也。以上養下，所養賢人，故曰顛頤吉也。親德養賢也，不可以慢，必須威而不猛，如虎之視，近志逺，雖不怒而有威；又須寡慾少求，情志逐逐。修此二德，是頤養之美，故無咎也。

The line statement for the sixth line in the fourth trigram says, "Reversing the nourishment is auspicious. The tiger watches intently, its desire is earnest and sincere, without blame." "Dān dān" refers to a solemn and dignified appearance, while "zhu zhu" refers to being earnest and sincere. The sixth line represents a superior person nourishing an inferior one, and the one being nourished is a virtuous person. Therefore, reversing the nourishment brings auspiciousness. One should draw close to virtuous people and nurture talented individuals. In attitude, one must not be careless; one must be stern but not fierce, like a tiger watching its prey. The gaze may be fixed on the near, but the mind reaches far. One should not be angry yet maintain dignity. At the same time, one must have few desires and be earnest and sincere in heart. To cultivate these two virtues is the true essence of nourishment, hence there is no blame.

六五拂經，居貞吉，不可涉大川者。以陰居陽而位不正，是違經義。若居之能守貞正即吉。以不正之身而處尊位，故不利涉大川也。

Line Statement of the Fifth Line, Six in the Fifth: "To deviate from the norm, to remain steadfast in virtue brings good fortune; it is not advisable to cross great rivers." Six in the Fifth is a yin line occupying a yang position, which is an improper position, thus violating the norm. However, if it remains in its proper place and upholds virtue, it can achieve good fortune. Yet, since it is in an improper position and occupies a high position, its strength is insufficient, so it is not advisable to undertake dangerous ventures such as crossing great rivers.

上九由頤，厲吉，利涉大川者。四陰皆宗歸上，莫不由上九而養之，故曰由頤也。為眾陰之主，又非其尊位，不可以慢，故嚴厲乃得吉，故曰厲吉。為眾之主，既能嚴正，即物不敢違，故利涉大川也。

The line statement for the top nine says, "By relying on the superior, there is danger but also good fortune, advantageous to cross great rivers." All four yin lines are reverent and submit to the top nine, none of them obtaining sustenance without the top nine. Therefore, the whole world receives its nourishment through it. Although it is the master of all the yin lines, its position is not as exalted as the fifth nine, so it must not be careless or negligent, but must maintain strict self-discipline to achieve good fortune, hence "danger but good fortune." Since it is the master of all and maintains strict self-discipline, all things dare not rebel, thus it is advantageous to cross great rivers.

巽下兌上。大過：棟橈，利有攸往，亨。彖曰：大過，大者過也。棟橈，本末弱也。剛過而中，巽而說行，利有攸往，乃亨。大過之時大矣哉。象曰：澤滅木，大過。君子以獨立不懼，遁世無悶。

The Great Excess hexagram has the lower trigram Xun (Wind) and the upper trigram Dui (Lake). Four yang lines are in the center, while the first and top lines are both yin. Yang is excessive and yin is weak, so the excess is great, hence the name Great Excess. The hexagram statement says: Great Excess, the roof beam is bent, suitable for going forward, and it is smooth. The Commentary on the Judgment says: Great Excess refers to yang being excessive beyond the usual measure. "The beam is bent" is because the first line and the top line, as the beginning and end, are too weak. Although yang is excessive, nine two and nine five can maintain the center, acting with humility and harmony, thus it is suitable to go forward and achieve smoothness. The significance of the situation in Great Excess is indeed profound. The Great Image Commentary says: The marsh waters have submerged the trees, which is Great Excess; the gentleman takes this as a model, standing firm and unafraid, retreating from the world yet without inner distress.

初六，藉用白茅，無咎。象曰：藉用白茅，柔在下也。九二，枯楊生稊，老夫得其女妻，無不利。象曰：老夫女妻，過以相與也。九三，棟橈，凶。象曰：棟橈之凶，不可以有輔也。九四，棟隆，吉，有它吝。象曰：棟隆之吉，不撓乎下也。九五，枯楊生華，老婦得其士夫，無咎無譽。象曰：枯楊生華，何可乆也；老婦士夫，亦可醜也。上六，過涉滅頂，凶，無咎。象曰：過涉之凶，不可咎也。

The line statement for the first line says: Using white reed grass as a mat, there is no fault. The small image commentary says: Using white reed grass as a mat, is the symbol of a yielding person in the lowest position. The line statement for the second line says: A withered poplar tree sprouts new shoots, an old man marries a young woman, and there is no disadvantage. The small image commentary says: An old man marrying a young woman, is a union that is excessive. The line statement for the third line says: The roof beam bends, which is dangerous. The small image commentary says: The danger of the roof beam bending is because it does not receive proper support. The line statement for the fourth line says: The roof beam rises, which is auspicious; if there is another connection, there is regret. The small image commentary says: The auspiciousness of the roof beam rising is because it does not bend downward. The line statement for the fifth line says: A withered poplar tree blooms, an old woman marries a young man, there is neither fault nor praise. The small image commentary says: A withered poplar tree blooming, how long can it last? An old woman marrying a young man, is also a disgrace. The line statement for the sixth line says: Wading through deep water, the water rises above the head, which is dangerous, but there is no blame. The small image commentary says: The danger of wading through deep water is not something to blame him for.

大過者，謂過越也。衰亂之世，德大之人過越常分，以拯患難，故曰大過也。棟橈者，棟謂屋棟也，橈，弱也，曲也，衰亂之世，始終皆弱也。利有攸往亨者，謂德大之人挺身救難，維持叔世，往必亨通。

The term "Da Guo" refers to exceeding the usual standard. In a time of decline and disorder, a person of great virtue goes beyond the ordinary role to rise up and save those in distress, hence it is called "Da Guo." "Dong Rao" means the main beam of a house is weak and bent; this describes a chaotic era where both the beginning and the end are weak. "Li You Yu Wang, Xing" means that a person of great virtue stepping forward to rescue the crisis and support this declining age will certainly have smooth success.

象曰：澤滅木，大過者。滅，沒也；澤，水也。如水泛溢，以至沒木，亦如小人過越常分也。君子以獨立不懼，遁世無悶者。此論國之大柄，故先儒於此不敢梗概而言也。謂君子欲有救難之心，卓爾獨立，無所憂懼；不然逃遁避世，而心無憂悶也。

The Great Image Commentary says, "The marsh overwhelms the wood, which is the Great Excess." "Overwhelm" means to submerge, and "marsh" refers to water. Just as great floods overflow and submerge the trees, this is also like small people exceeding their proper bounds and acting recklessly. "The gentleman thus maintains independence without fear and retreats from the world without distress." Here the discussion concerns the great authority of the state, so the earlier scholars did not offer a superficial or general explanation. It means: if a gentleman holds a heart to save the people in distress, he should stand firm and independent, without any fear; if not, he should simply retreat from the world and remain undisturbed within himself.

初六藉用白茅，無咎者。以柔處下，苟能肅不怠，而用潔白之茅置羞於地，謹慎如此，雖遇大過之難，而亦無咎也。

The Line Statement for the first line, "Six at the Beginning," says, "Using white reeds as a mat, there is no blame." It is situated at the very bottom, with a yin and soft nature. If it can be serious, respectful, and diligent, using white reeds to place the offerings on the ground, being cautious to this extent, then even if encountering great excess and hardship, there will be no fault.

九二枯楊生稊，老夫得其女妻，無不利者。以陽處陰，是拯難之人，又無偏應而無私黨，猶如枯槁之楊，更生稊穗，所益乆也。衰老之夫，得其少妻，可有後嗣也。救難既多，所濟廣，故無所不利也。

The Line Statement of the Second Line, 'Nine Two,' says: 'A withered poplar tree produces new sprouts, an old man marries a young wife, there is no disadvantage.' The Second Line is a Yang line in a Yin position, strong yet flexible, representing someone capable of rescuing from difficulties. It also has an upright and unbiased correspondence, thus not forming factions. This is like a withered poplar tree regenerating new sprouts, bringing long-lasting benefits. It is also like an old man marrying a young wife, who can still bear children. Since it rescues many from hardship and helps widely, there is no disadvantage.

九三棟橈凶者。以陽處陽，不能拯救危難，又應於上，有偏繫之心，故棟折榱崩而致凶也。九四棟隆吉，有它吝者。以陽處陰，猶有救難之心，故棟得隆起也。獨應於初，心不廣，救難褊狹，故有它吝。

The line statement for the third line, "The beam bends, calamity," says that the third line is a yang line in a yang position, with strong yang energy adding to strong yang, thus unable to help in times of danger. It also corresponds with the sixth line at the top, indicating a selfish attachment in the heart, hence like a broken beam or collapsed rafters, leading to calamity. The line statement for the fourth line, "The beam rises, good fortune, but with some regret," says that the fourth line is a yang line in a yin position, with strong energy mixed with flexibility, still having a heart to help in times of danger, so the beam can rise without bending. However, it corresponds only with the first line six, indicating a narrow-mindedness and a limited scope of helping, hence causing some regret.

九五枯楊生華，老婦得其士夫，無咎無譽者。以陽居陽，不能拯救衰難，以其居尊，未即橈弱，猶如枯槁之楊，雖復生華，尋見衰落。亦猶衰老之婦而得少壯之夫，即不能有益也。以其處得尊位，才得免咎而已，既不能拯救於人，故無聲譽之美，故曰無咎無譽也。

The Line Statement of the Fifth Line, Nine in the Fifth, says: "A withered poplar tree produces flowers, an old woman marries a young man, no blame and no praise." Nine in the Fifth is a Yang line in a Yang position, strong but ineffective, unable to rescue from decline and chaos. However, because it occupies the exalted position, it does not yet suffer from weakness, like a dry poplar tree that suddenly produces flowers, which will soon wither again. This is also like an old woman marrying a young and strong husband, who cannot bring any real benefit. By virtue of its exalted position, it iswith difficulty exempt from blame, but since it cannot help others, it also does not gain praise. Therefore, it is said there is no blame and no praise.

上六過涉滅頂，凶，無咎者。處大過之極，是救難過甚，遂滅頂也。為救時之苦，身至亡，深可哀而嗟之，又何有咎也。

The line statement of the sixth line at the top says, "Crossing a river leads to drowning above the head, misfortune, but no blame." It is at the extreme point of Great Excess. It is like rescuing in an overzealous manner, leading to being drowned above the head while crossing the river. To sacrifice oneself for the salvation of the world's suffering is truly something worthy of deep mourning and lamentation, and how could there be any blame for it?