Kan Hexagram (Water Above Water Below)

坎下坎上。坎：有孚維心亨，行有尚。彖曰：習坎，重險也。水流而不盈，行險而不失其信。維心亨，乃以剛中也。行有尚，往有功也。天險不可升也，地險山川丘陵也，王公設險以守其國，險之時用大矣哉。象曰：水洊至，習坎。君子以常德行，習教事。

The hexagram Kan consists of two Kan trigrams, each representing water. Water symbolizes danger, and when two layers of danger overlap, it is called "repeated danger." The hexagram statement says: "Kan, with sincerity in the heart, there is smoothness, and actions are esteemed." The commentary on the judgment says: "Repeated danger refers to successive dangers. Water flows continuously without stagnation, and even when moving through dangerous situations, one does not lose sincerity. 'With sincerity there is smoothness' because the lines Nine in the Second and Nine in the Fifth are strong and central. 'Actions are esteemed' means that going forward will surely bring success. The danger of heaven lies in its height that is difficult to reach; the danger of earth lies in mountains, rivers, and hills. Kings and princes build fortified cities to guard the state. Danger is used according to the time, and its significance is indeed great. The image commentary says: Water flows continuously, which is repeated danger. The gentleman takes this as a model, maintaining his virtue constantly and repeatedly practicing and teaching."

初六，習坎，入于坎窞，凶。象曰：習坎入坎，失道凶也。九二，坎有險，求小得。象曰：求小得，未出中也。六三，來之坎坎，險且枕，入于坎窞，勿用。象曰：來之坎坎，終無功也。六四，樽酒簋貳，用缶，納約自牖，終無咎。象曰：樽酒簋貳，剛柔際也。九五，坎不盈，祗既平，無咎。象曰：坎不盈，中未大也。上六，係用徽纆，置于叢棘，三歲不得，凶。象曰：上六失道，凶三歲也。

Initial Line Statement: Being in a dangerous situation, and falling into a small hole at the bottom of the abyss, it is dangerous. The Small Image Commentary says: Practicing the perilous path and falling into a pit, this is losing the correct path and leading to danger. Second Line Statement: There is indeed danger in the middle of the abyss, and only small gains can be obtained. The Image Commentary says: Seeking only small gains is because one has not yet escaped from the danger. Third Line Statement: Coming is the abyss, going is the abyss, both dangerous and unable to rest, falling into a deep hole at the bottom of the abyss, no action can be taken. The Image Commentary says: Coming and going are both the abyss, ultimately there will be no success. Fourth Line Statement: A single cup of wine and two bowls of food, carried in earthenware vessels, and these simple offerings are sent in through the window, ultimately without fault. The Image Commentary says: A cup of wine and two bowls of food, this is the meeting of a yang line and a yin line. Fifth Line Statement: The water in the abyss has not yet filled up, and when it reaches the level of the ground, there will be no fault. The Image Commentary says: The abyss has not yet filled, the virtue of being in the center has not yet become great. Uppermost Line Statement: Bound with ropes, imprisoned in thorny bushes, unable to escape for three years, it is dangerous. The Image Commentary says: The Uppermost Line has lost the correct path, leading to danger for three years.

習坎者，習為便習也。坎，險陷也。夫險難之事，非經便習，不可以行，故加習坎之字。

The hexagram is called "Xí Kǎn." "Xí" means to practice skillfully and repeatedly, while "Kǎn" refers to danger, obstacles, and pits. Any endeavor involving overcoming difficulties must be carried out after thorough practice and mastery, hence the character "Xí" is added above "Kǎn."

有孚維心亨者。維於險難之中而有剛中之質，故其孚信維繫於心，所以通也。行有尚者，內心剛正信實不失，以此而行，人所尊尚也。

"There is sincerity in the heart, leading to smoothness." It is trapped in great difficulties, yet possesses the quality of yang strength in the center, so this sincerity remains firmly in the heart, thus achieving smoothness. "Going is commendable," meaning that with a just and sincere heart, acting upon such qualities naturally earns admiration and respect from others.

象曰：水洊至，習坎者。洊，因仍也。雨水因仍相洊而至，故重險。君子以常德行，習教事者。王君云：至險未夷，教不可廢。維處險難之中，以恆常德行，習修政教之事。故莊氏云：雖處急難之時，道教豈可忘哉是也。

The Great Image Commentary says, "Water flows continuously, hence the perilous situation." "Continuous" means successive and interdependent. Rain falls one after another, thus creating repeated dangers. "The gentleman maintains his constant virtue and practices the education of affairs." Wang said: great dangers have not yet been resolved, yet education and guidance cannot be abandoned. This means that even in perilous circumstances, one should maintain unchanging virtue and repeatedly study and cultivate political and educational matters. Therefore, Zhang said: even in times of urgent hardship, how can morality and education be forgotten? This is precisely the meaning.

初六習坎，入于坎窞凶者。習坎猶其始習險事。窞，坎底也。處坎之無人救援，失道而窮，所以凶也。

The line statement for the first line, 'Six at the Beginning' says, 'To be accustomed to peril, entering the bottom of the peril, calamity.' 'To be accustomed to peril' here means that it has just begun to encounter dangerous matters. 'Kan' is the bottommost part of 'Kan.' It is located at the very bottom of the peril and there is no one to rescue it, having lost the correct path and being without a way out, hence the danger. (The original text may have a missing 'initial' character after 'being in Kan,' but it is recorded as is.)

九二坎有險，求小得者。實德無應，猶處險中，故曰坎有險也。與初三相近，緣初三陰柔，皆是小人，不足以為大援，故只可求小得也。

Nine in the Second Line Statement says, "There is danger in Kan, seeking small gain." Although it has strong yang virtue, it lacks a corresponding line, and remains trapped in a dangerous situation, so it is said that there is indeed danger within Kan. It is closely adjacent to both Initial Six and Sixth Three, but both Initial Six and Sixth Three are yin lines, belonging to the category of petty persons, insufficient to provide strong support, so it can only seek small gains.

六三來之坎坎，險且枕，入于坎窞，勿用者。位既不正，又居兩坎之間，來之與往，皆入於坎，故曰來之坎坎也。枕者，不安之貎。出即無應，居又不安，故曰險且枕也。往來皆危，入於坎底，故曰入于坎窞也。失位無應，雖復往來，徒勞而已，故曰勿用也。

The line statement for the third line, "Six in the Third," says, "Coming into the perilous waters, dangerous and unable to rest, entering the bottom of the waters, do not act." The third line is a yin line in a yang position, which is improper, and it is situated between the two upper and lower kan trigrams. Whether it retreats or moves forward, it must fall into the kan, hence coming and going both involve danger. "Resting" refers to an inability to rest peacefully; it has no support when it goes out and is unstable when it stays, hence both dangerous and unable to rest. Coming and going are both perilous paths, eventually falling into the very bottom of the waters, hence "entering the bottom of the waters." It is in an improper position and has no corresponding line; even if it moves back and forth, it is only in vain, hence it is said not to act.

六四樽酒簋貳，用缶，納約自牖，終無咎者。以柔得位，上奉於君，君臣相親，時明信顯著。雖復一樽之酒、二簋之食，而用瓦缶，為此儉約，進獻於牖，明徳惟馨，故終無咎也。

The Line Statement of the Fourth Line says, "A single vessel of wine, two bowls of food, served in a clay jar, offered through the window, ultimately without blame." The Fourth Line is a Yin line in a Yin position, properly placed, and it serves the ruler, the Nine in the Fifth, who is close and harmonious with it. At this time, sincerity and clarity are evident. Therefore, even with only one vessel of wine and two bowls of food, served in a clay jar and brought in through the window, it is still valuable. Just as the Book of Documents says, true fragrance comes from bright virtue, so there is ultimately no fault.

九五坎不盈，祗既平，無咎者。獨陷難中而無救助，是無匡弼之臣，故曰坎不盈也。身處尊位，不可安然，必須釋難濟時，使天下安平，乃得無咎。故書云：其爾萬方有罪，在予一人是也。

The line statement of the fifth line, "The water in the Kan trigram is not full, the ground is level, there is no blame," indicates that the ruler, in the position of nine five, is alone in a dangerous situation without assistance. This shows that there are no virtuous ministers around him to correct and support him. Therefore, the water in the trigram Kan has not yet filled up. Since he holds a high position, he cannot remain idle; he must remove the danger, rescue the situation, and bring the world back to peace and order, thus avoiding blame. Therefore, the Book of Documents says, "If the people of all regions have committed faults, the blame lies entirely with me," which conveys the same meaning.

上六係用徽纆，置于叢棘，三歲不得凶者。徽纆猶墨索也。上六處險之極，即是犯於嚴法之人，遂乃以徽墨之繩而繫之，置于叢棘之中，令其思過矣。虞氏云：以置九棘，取改過自新，故曰係用徽纆，置于叢棘也。若置之九棘之中，而不能改過自新，必致罪咎，故曰三歲不得凶也。

The line statement for the sixth line at the top says, "Bound with ropes, placed among brambles, three years unable to escape, calamity." "Ropes" refer to the cords used for binding. The sixth line is at the extreme point of danger, representing someone who has violated strict laws and is thus bound with ropes and confined among brambles to reflect on his mistakes. Yu Fan explains that placing the offender beneath the nine brambles is meant to encourage him to reform, hence the binding and confinement. However, if he remains unrepentant while confined among the brambles, he will inevitably face punishment, hence remaining trapped for three years and encountering calamity.

離下離上。離：利貞，亨，畜牝牛吉。彖曰：離，麗也。日月麗乎天，百榖草木麗乎土，重明以麗乎正，乃化成天下。柔麗乎中正，故亨，是以畜牝牛吉也。象曰：明兩作，離。大人以繼明照于四方。

The hexagram Li consists of two trigrams Li above and below. Li represents fire, the sun, and brightness. Its meaning is attachment. The hexagram statement says: "Li is suitable for upholding righteousness, it is smooth, and it is auspicious to raise a heifer." The Commentary on the Judgment says: "Li" means attachment. The sun and moon are attached to the sky, and all grain and plants are attached to the earth. The two layers of brightness are attached to the correct path, thus achieving the cultivation of the world. The two yao, Six in the Second and Six in the Fifth, are attached to the central and correct position, hence they are smooth, so it is auspicious to raise a heifer. The Image Commentary says: brightness continues to arise, this is Li. The superior person takes this as a model, making brightness continue without end, illuminating all directions.

初九，履錯然，敬之無咎。象曰：履錯之敬，以辟咎也。六二，黃離，元吉。象曰：黃離元吉，得中道也。九三，日昃之離，不鼔缶而歌，則大耋之嗟，凶。象曰：日昃之離，何可乆也。九四，突如其來如，焚如，死如，棄如。象曰：突如其來如，無所容也。六五，出涕沱若，戚嗟若，吉。象曰：六五之吉，離王公也。上九，王用出征，有嘉折首，獲匪其醜，無咎。象曰：王用出征，以正邦也。

The line statement for the first line: steps are confused and uneasy, but if one is respectful, there will be no fault. The small image commentary says: steps are confused but the heart is respectful, to avoid fault. The line statement for the second line: attached to the central and correct yellow, great good fortune. The small image commentary says: yellow is the color of the middle, thus great good fortune. The line statement for the third line: the light of the sun at sunset; if one does not sing and rejoice with a clay pot, there will be sorrow of old age approaching, which is dangerous. The small image commentary says: the light of the sun at sunset, how can it last long? The line statement for the fourth line: suddenly rushing in, like fire burning, like death, being abandoned. The small image commentary says: suddenly rushing in, there is nowhere to take refuge. The line statement for the fifth line: tears flow down, sorrowful sighs, good fortune. The small image commentary says: the good fortune of the fifth line is because it is attached to the position of a prince or duke. The line statement for the top line: the king goes to war, achieving a glorious victory by capturing the chief offender; the captives are not of the same clan, thus no fault. The small image commentary says: the king uses military campaigns to correct the state.

離利貞亨者。離，麗也，柔著於中正。柔而處中，恐陷邪謟，邪謟則不獲亨通，故須利貞正後乃得通，故利貞亨。麗猶著也，如出著於物也。

The Hexagram Statement says, "Li, favorable to uprightness, smooth." "Li" means attachment, referring to the soft lines adhering to the central and upright position. However, if the soft and compliant lines remain in the center, they might become perverse and flattering; once they become perverse and flattering, they will not achieve smoothness, so one must first maintain uprightness before achieving smoothness, hence it is favorable to uphold uprightness and then achieve smoothness. "Li" also means attachment, just as when things appear, they always depend on something else.

畜牝牛吉者。畜，養也。牛者外強內順，然離之為體，故不可養剛猛之物，則可畜養牝牛。牛者順從之物，而又牝焉。

"The breeding of a female cow is auspicious." "Xu" means to raise or keep. The cow is an animal that appears strong on the outside but is gentle in nature. However, the nature of the Li hexagram is primarily gentle and beautiful, so it is not suitable to raise fierce and strong animals, but rather to raise a female cow. Cows are naturally docile animals, and a female cow is even more gentle.

象曰：明兩作，離者。上下重明相照，故云明兩作離也。故東宮有重明門，欲令太子續於明也。大人以繼明照于四方者，繼明猶緝熙之義。

The Great Image Commentary says, "Bright light arises, it is the trigram Li (Fire)." The two Li trigrams overlapping above and below create a mutual illumination, hence the saying that bright light continues to arise forming the trigram Li. Therefore, the Eastern Palace where the crown prince resides has a gate called "Chongming Gate" (Gate of Double Brightness), symbolizing the prince's succession to the brightness of the sovereign. "The great man continues the bright illumination to the four directions" — "Ji Ming" (continuing brightness) corresponds to the meaning of "Ji Xi" in the Book of Songs, which refers to the continuous accumulation and illumination of brightness.

初九履錯然，敬之無咎者。履而錯然，謂不安之貎也。初九處無位之地，心常不安，常慮危害，若能恭敬為本，以避於害，即得無咎，故曰敬之無咎也。

The line statement for the initial line, "Initial Nine," says, "The steps are crossed, and with reverence there is no blame." What is meant by "the steps are crossed" is that the steps are entangled and the mind is restless. The line "Initial Nine" is in the lowest position, without rank, and the mind is often anxious, constantly worrying about danger. If it can take reverence as the foundation and use this attitude to avoid harm, then there will be no fault. Therefore, it says that revering and being cautious leads to no blame.

六二黃離元吉者。黃，中色也；離，文明也。得黃中之色，而又處文明，故復大吉也。

The Line Statement for the Second Line, 'Six in the Second,' says, 'Yellow brightness, supreme good fortune.' 'Yellow' is the central and proper color among the five colors, and 'Li' represents cultural refinement and radiance. The Second Line possesses the central and proper color 'Yellow' and is located in the middle of the Lower Trigram, which embodies civilization. Thus, it is greatly auspicious.

九三日昃之離，不鼓缶而歌，則大耋之嗟，凶者。處下卦之上，如日昃之離。喻人中年以上，可委政於人，求已之樂，鼓缶而歌，樂天知命而已。若不知天命，獨親執政事，至於耋老嗟怨，無益，所以凶也。

The third line statement says, "When the sun sets, the fire trigram is in decline; if one does not beat a clay pot and sing, then in old age one will lament in sorrow, which is ominous." The third line is at the top of the lower trigram, which is fire. This is like the waning sunlight at sunset. This metaphor refers to a person in middle age who can entrust affairs to others and seek leisure and comfort, beating a clay pot and singing, content with fate. If one does not understand the will of heaven and continues to hold fast to governance until old age, when strength fades, only regret and complaint remain, which is of no help, hence the ominous outcome.

九四突如其來如，焚如，死如，棄如者。三處下離已沒之際，四為上離始出之初，突如始出，忽然而來，故曰突如其來如。欲進炎而焚於君，故曰焚如。以臣害君，命必不全，故曰死如也。違於臣節，眾之所棄，故曰棄如也。

The line statement for the fourth line, "Nine in the Fourth" (九四), says: "Suddenly appearing like, burning like, dying like, and being cast away like." The position of "Nine in the Third" (九三) is at the time when the lower trigram, Fire (离), is about to submerge, while "Nine in the Fourth" (九四) is at the beginning when the upper trigram, Fire (离), is just rising. It suddenly emerges, coming abruptly, hence "suddenly appearing like." It attempts to spread the fire upward to burn the sovereign, hence "burning like." As a subject plotting against the sovereign, its life is doomed, hence "dying like." It violates the virtue of a subject and is abandoned by all, hence "being cast away like."

六五出涕沱若，戚嗟若，吉者。陰居陽位，不勝所履。四為逆首，欲來害己，若其出涕沱憂，戚嗟如此，戒懼為眾所助，乃得吉也。

The Line Statement of the fifth line, 'Six Five' says: 'It weeps copiously, laments sorrowfully, and is fortunate.' 'Six Five' is a yin line occupying a yang position, unable to bear the honor of its position. 'Nine Four' is the principal rebel, intending to attack it. If at this moment it can weep profusely and lament sorrowfully, showing such vigilance and anxiety, it will gain the support of the people and thus achieve good fortune.

上九王用出征，有嘉折首，獲匪其醜，無咎者。處離之極，離道已盛，則須除其非類，以去民害，故王用出征伐，必有嘉美之功，折斷罪人之首。獲得非類者，始可免咎。以處窮極之地，當須去民之害，乃得無咎，故曰獲匪其醜無咎也。丑，類也。

The line statement for the top nine (上九) says, "The king uses military campaign, obtains a glorious victory, beheads the chief villain, captures those who are not of his kind, and incurs no blame." The top nine is at the extreme point of the Li hexagram, where the bright path has reached its peak. At this time, it is appropriate to eliminate those evil people who are not of the same kind, to remove harm from the people. Therefore, when the king launches a military campaign, he must surely achieve a glorious feat, beheading the main villain. The captives must be those who are not of his kind, the real villains, in order to avoid blame. Because it is at the extreme point, it must remove the harm from the people, thus avoiding blame, hence the statement "capturing those who are not of his kind, no blame." "丑" here refers to those of the same kind.

下經一。艮下兌上。咸：亨，利貞，取女吉。彖曰：咸，感也。柔上而剛下，二氣感應以相與。止而說，男下女，是以亨利貞，取女吉也。天地感而萬物化生，聖人感人心而天下和平。觀其所感，而天地萬物之情可見矣。象曰：山上有澤，咸。君子以虛受人。

This is the first chapter of the Lower Classic. The hexagram Xian has the lower trigram Gen (Mountain) and the upper trigram Dui (Lake). Gen represents the young male and is located below, while Dui represents the young female and is located above. The interaction of these two energies leads to the name Xian. The hexagram statement says: Xian, smooth and unimpeded, favorable to uprightness, and auspicious for marriage. The Commentary on the Judgment says: "Xian" means response. The yin lines ascend and the yang lines descend, with yin and yang energies responding to each other and thus combining. Gen signifies stillness and Dui signifies joy, with the man descending below the woman, hence smoothness, favor for uprightness, and auspiciousness for marriage. The energies of heaven and earth respond to each other, leading to the transformation and growth of all things. The sage influences people's hearts, bringing peace and harmony to the world. By observing the principles of response, one can understand the true nature of heaven and earth and all things. The Image Commentary says: A lake on a mountain, this is Xian. The gentleman takes inspiration from this, being open and receptive to others.

初六，咸其拇。象曰：咸其拇，志在外也。六二，咸其腓，凶，居吉。象曰：雖凶居吉，順不害也。九三，咸其股，執其隨，往吝。象曰：咸其股，亦不處也；志在隨人，所執下也。咸至益。九四，貞吉悔亡，憧憧往來，朋從爾思。象曰：貞吉悔亡，未感害也；憧憧往來，未光大也。九五，咸其脢，無悔。象曰：咸其脢，志末也。上六，咸其輔頰舌。象曰：咸其輔頰舌，滕口說也。

The line statement for the first line (Initial Six): The response occurs at the big toe. The Small Image Commentary says: The response at the big toe indicates the mind has already turned outward. The line statement for the second line (Six in the Second): The response occurs at the calf, which is dangerous; if one remains still and stays in place, it is auspicious. The Small Image Commentary says: Although it is dangerous, if one remains still, it is auspicious, because being gentle and still avoids harm. The line statement for the third line (Nine in the Third): The response occurs at the thigh, following others blindly leads to regret. The Small Image Commentary says: The response at the thigh shows it cannot remain in place; the mind is only following others, and what it holds onto is too lowly. (The words "Xian Zhi Yi" are the heading of the original book's volume, indicating that this volume discusses the Book of Changes from the Xian hexagram to the Yi hexagram, not part of the main text.) The line statement for the fourth line (Nine in the Fourth): Holding to the correct path brings auspiciousness and removes regret; wandering without focus, only those friends you think about will follow you. The Small Image Commentary says: Holding to the correct path brings auspiciousness and removes regret, because it has not yet been harmed by the response; wandering without focus shows its way is not yet broad. The line statement for the fifth line (Nine in the Fifth): The response occurs at the back, there is no regret. The Small Image Commentary says: The response at the back shows the mind has already moved to the periphery. The line statement for the sixth line (Six at the Top): The response occurs only at the jaw, cheeks, and tongue. The Small Image Commentary says: The response at the jaw, cheeks, and tongue is merely verbal argumentation.

咸亨利貞者。咸，感也，感應也。以二氣交感，所以亨通。感應之道，必須以正，故曰利貞也。取女吉者，以艮兌俱是少，相配交感，感而又正，備禮乃行，即是婚取之善也。

The Hexagram Statement says, "Xian, Xing, Li Zhen." "Xian" means feeling or response. Because the energies of yin and yang interact and respond to each other, they can achieve smoothness and success. The way of response must follow the correct path, hence "Li Zhen." "Taking a wife is auspicious" because Gen represents a young man and Dui represents a young woman. Both are young and can respond to each other. There is both response and adherence to the right path. After proper rites and ceremonies, marriage is carried out, which is the most harmonious situation in marriage.

象曰：山上有澤，咸者。山體空虛，艮陽；澤性潤下，兌陰。山受澤潤，萬物以生，是相感之象也。君子以虛受人者，夫欲感人之心，懷來萬邦者，必須空虛其心，受納諸物，無所棄遺。何妥云：虛心受人，不閒不拒，即物來歸已，君子之志也。

The Great Image Commentary says, "A mountain with a marsh on top, this is the hexagram of Mutual Recognition." The form of a mountain is in the middle hollow, and the trigram Gen (Mountain) belongs to yang; the nature of marsh water is to flow downward, and the trigram Dui (Lake) belongs to yin. The mountain receives the nourishment of the marsh water, and thus all things grow, which is the image of mutual response. "The superior person learns to receive others with an open heart" means that if one wishes to move people's hearts and attract people from all directions, one must keep one's mind open and receptive, embracing all things without discrimination. He Tuo of the Southern Dynasties said: to receive others with an open heart, without obstruction or rejection, all things will naturally come to attach themselves, which is precisely the aspiration of the superior person.

初六咸其拇者。拇是足大指。初六處感之始，而應於四，喻體之中在於足指，相感微淺，故無吉凶悔吝也。

The line statement for the initial line, "Chu Liu," says, "Xian Qi Mu." "Mu" refers to the big toe of the foot. The initial line is at the beginning of thesympathetic response (response), corresponding with the ninth line in the fourth position. If we use the human body as an analogy, it corresponds to the position of the big toe. Therefore, thesympathetic response is still very weak and superficial. Hence, the line statement does not mention fortune or misfortune, nor does it mention regret or hardship.

六二咸其腓，凶，居吉者。腓，膊腸也。腓體動躁，或屈或伸，不能安靜。若以躁感物，必致凶災；若靜而相感，即懷吉慶，故曰咸其腓，凶居吉。

The Line Statement for the Second Line, "Six in the Second," says, "It is the calf that is affected, which is ominous, but if one remains still, it is auspicious." "Calf" refers to the part of the leg below the knee. This part of the body is active and restless, constantly bending and straightening, unable to remain still. If one uses this restless manner to respond to external things, misfortune will result; but if one can remain still and respond appropriately, auspiciousness will be attained. Therefore, responding with restlessness brings misfortune, while remaining still brings auspiciousness.

九三咸其股，執其隨，往吝者。股，腿也；隨謂足。九三漸進於腿之間，股之為體，動靜不能自處，常執隨其足。股非動躁之物，而強抑其情。譬之於人，自無特操卓然獨處，而乃隨從於人，是所執卑劣，以斯而行，必招恨辱，故曰往吝也。

The third line statement says, "It is the thigh that is involved, it is the foot that is held, going forward brings regret." "Thigh" refers to the thigh, and "foot" refers to the foot. The position of nine in the third line has already risen to the thigh. The thigh is a part that cannot act or remain still on its own; it is always inclined to follow the foot. The thigh is not a part that is naturally active or restless, yet it is forced to suppress its nature and follow others. Taking a human analogy, this means lacking independent character and virtue, and instead blindly following others, clinging to something lowly and inferior. Acting in this way will surely bring about resentment and disgrace, hence going forward leads to regret.

九四貞吉悔亡，憧憧往來，朋從爾思者。以陽居陰，邪僻相感，患必生焉，故須貞正獲吉，憂悔乃亡，故云貞吉悔亡也。憧憧，往來之貌。夫相感之道，固當修徳安處其位，使物自來，即朋黨從爾所思，斯未為光大，故小象云未光大也。

The fourth line statement says, "Zhen Ji Hui Wang, Chongchong Wanglai, Peng Cong Er Si." The fourth line is a yang line in a yin position. If one interacts with others in a perverse and improper way, calamity will surely arise. Therefore, one must maintain uprightness and sincerity to gain good fortune, and worries and regrets will vanish. Hence it says, "Zhen Ji Hui Wang." "Chongchong" refers to a state of coming and going without direction. The way ofsympathetic response should be to cultivate virtue and remain in one's proper place, allowing external things to come naturally. But now one rushes about seeking, and only those who share the same thoughts come to follow, which is not broad and enlightened. Therefore, the Small Image Commentary says it "has not yet become broad and enlightened."

九五咸其脢，無悔者。脢，背脊也。夫感應之道，貴乎心實。今九五所感在於脢，明其非在衷心，薄於交義，故但無悔而已。脢亦心之上、口之下也。

The Line Statement of the Nine in the Fifth says, "It is felt in the nape, without regret." The nape refers to the back. The value of the principle of mutualsympathetic response lies in the sincerity of the inner self. Now, the partsympathetic response by the Nine in the Fifth is at the nape, indicating that it does not originate from the depths of the heart. In terms of mutualsympathetic response, it appears shallow, so it can only achieve the state of having no regret. The nape is located above the heart and below the mouth.

上六咸其輔頰舌。輔頰是言語之具。上六咸道之末，所感在於口舌頰頷之間，不能以心相感，但滕達口舌傳說而已，故小象云滕口說也。

The line statement of the sixth line at the top says, "It is the cheek and tongue that are affected." The jaw and face are the organs used for speaking. The sixth line at the top is at the end of the path ofsympathetic response (response), and what it responds to is only within the mouth, tongue, and jaw. It cannot respond with sincerity, but only relies on the mouth and tongue to spread words. Therefore, the Small Image Commentary says it is merely boasting with words.

巽下震上。恆：亨，無咎，利貞，利有攸往。彖曰：恆，久也。剛上而柔下，雷風相與，巽而動，剛柔皆應，恆。恆亨無咎利貞，久於其道也。天地之道，恆久而不已也。利有攸往，終則有始也。日月得天而能久照，四時變化而能久成，聖人久於其道而天下化成。觀其所恆，而天地萬物之情可見矣。象曰：雷風，恆。君子以立不易方。

The lower trigram of the Hexagram of Constancy is Xun (Wind), and the upper trigram is Zhen (Thunder). Thunder moves and wind travels, and the two interact continuously, hence the name Constancy. The Hexagram Statement says: Constancy, smooth and unimpeded, without fault, favorable to upholding the right path, favorable to going forward. The Commentary on the Judgment says: "Constancy" means enduring. The strong lines are above and the yielding lines are below; thunder and wind support each other, yielding yet active, with the strong and yielding lines corresponding to each other. This is Constancy. Constancy is smooth and unimpeded and favorable to upholding the right path because it follows the right path continuously. The principle of heaven and earth is to operate constantly without ceasing. "Favorable to going forward" is because an end is also the beginning. The sun and moon follow the heavenly path and thus shine continuously, the four seasons change continuously and thus accomplish all things, and the sage follows his path continuously and thus the world is cultivated. Observing these principles of constancy, the true nature of heaven and earth and all things can be understood. The Image Commentary says: Thunder and wind interact, which is Constancy; the gentleman takes this as a model, maintaining his course in life without change.

初六，浚恆，貞凶，無攸利。象曰：浚恆之凶，始求深也。九二，悔亡。象曰：九二悔亡，能久中也。九三，不恆其徳，或承之羞，貞吝。象曰：不恆其徳，無所容也。九四，田無禽。象曰：久非其位，安得禽也。六五，恆其徳貞，婦人吉，夫子凶。象曰：婦人貞吉，從一而終也；夫子制義，從婦凶也。上六，振恆，凶。象曰：振恆在上，大無功也。

The line statement for the first line says: Beginning with a deep and prolonged pursuit, even though one remains upright, it is dangerous and brings no benefit. The small image commentary says: The danger of the constant pursuit comes from beginning with excessive depth. The line statement for the second line says: Regret disappears. The small image commentary says: The disappearance of regret is because it can maintain the middle path for a long time. The line statement for the third line says: Unable to maintain one's virtue, sometimes leading to disgrace, even if one believes oneself to be upright, there is still regret. The small image commentary says: Not maintaining one's virtue leads to no place to stand. The line statement for the fourth line says: Hunting but failing to catch any animals. The small image commentary says: Remaining in a position that is not one's own for a long time, how can one catch animals? The line statement for the fifth line says: Maintaining one's virtue and being unyielding, a woman doing this is auspicious, but a man doing this is dangerous. The small image commentary says: A woman maintaining uprightness is auspicious because she remains faithful; a man should judge matters according to righteousness, and being overly submissive to the woman's way is dangerous. The line statement for the sixth line says: Being restless in seeking constancy, it is dangerous. The small image commentary says: Being restless in seeking constancy while being in a high position, there will be no effectiveness at all.

恆亨者，恆，久也。恆久之道，所貴變通，不能變通，無由長久。故繫辭云：易窮則變，變則通，通則久是也。

The Hexagram Statement says, "Heng, meaning constancy, is beneficial." "Heng" refers to constancy or perseverance. The most valuable aspect of enduring constancy is its ability to adapt and remain unimpeded. If one cannot adapt, they cannot endure. Therefore, the Great Treatise states: When the Way of the Easy (Yi) reaches its limit, it must change; through change, it becomes unimpeded; through unimpeded flow, it achieves constancy. This is precisely what is meant.

無咎利貞，利有攸往者。恆而亨，以濟三事也。謂旣變通即無咎過，故利以修正，正道既行，即何往不利也。

"There is no blame, it is favorable to maintain the correct path, and it is favorable to go somewhere." By being constant and able to achieve harmony, one can accomplish the following three things: since one can change and be adaptable, there is no fault, so it is appropriate to cultivate the correct path; once the correct path is established, then wherever one goes, there will be no disadvantage.

象曰：雷風，恆。先儒皆云：雷資風而益逺，風假雷以增威。故君子以立不易方者，方，道也。言君子立身修行，舉事合宜，不移其道，宜於世俗也。

The Great Image Commentary says, "Thunder and Wind, Constancy." Earlier scholars all said that thunder relies on the wind to spread further, while wind gains momentum from thunder, and the two support each other, thus achieving constancy. "The gentleman acts with firmness and does not change his way." "Way" refers to the Dao. This means that the gentleman establishes himself by cultivating virtue, acts in a proper manner, and does not alter the Dao he upholds, thus being able to remain effective throughout the world for a long time.

初六浚恆，貞凶，無攸利者。浚，深也。初六處恆之始，即合漸漸以求於恆，而乃浚然使深，深為恆是凶。正害徳，無施而利，故貞凶無攸利也。

The Line Statement for the first line, "Chu Liu," says, "Jun Heng, Zhen Xiong, Wu Yu Li." "Jun" means to deeply excavate or seek depth. The line "Chu Liu" is at the beginning of the path of Heng. It should proceed step by step to achieve lasting constancy, but instead it immediately digs deeply and insists on seeking depth as the way to achieve constancy, which is dangerous. This approach harms the correct virtue, and thus nothing is beneficial. Therefore, even though it adheres to the correct path, it is still dangerous, and there is no benefit to be gained.

九二悔亡。以陽居陰，位旣不正，所以有悔；守其謙道，所以悔亡也。

The Line Statement for Nine in the Second says, "Regret is dispelled." It is a yang line in a yin position, which is inherently improper, thus causing regret. However, it maintains humility and is located in the center of the lower trigram, so the regret is eliminated.

九三不恆其徳，或承之羞，貞吝者。居下卦之上，即是進慕高位；處上卦之下，又欲靜退自守。故不恆守其一徳，是執心不定，徳行無恆，即有恥辱至焉。以此為正，亦可賤矣，故貞吝也。

The third line statement says, "Not maintaining its virtue, sometimes bearing disgrace, being steadfast in poverty." It is located at the top of the lower trigram, thus having a yearning to ascend to higher positions; at the same time, it is close to the bottom of the upper trigram, wishing to retreat and remain quiet. Therefore, it cannot maintain a consistent virtue, which indicates wavering intentions; without constant virtue, disgrace will follow. To consider this attitude as correct is indeed contemptible, hence it is said, "Being steadfast in poverty."

九四田無禽者，畋獵也；禽喻有功也。處恆之時，位既不正，即是田獵無所獲，喻有事而無功也。

The Line Statement of Nine in the Fourth says, "The field has no game." "Field" refers to hunting, and "game" is used as a metaphor for effectiveness. Nine in the Fourth is in a time of emphasis on constancy, yet occupies an improper position, just like going out to hunt but catching nothing, symbolizing efforts that fail to produce results.

六五恆其徳貞，婦人吉，夫子凶。處恆之時而得尊位，當須普親天下，而乃專志在二，即是執守一徳，故曰恆其徳貞也。既不能廣親賢徳，守一而已，斯乃婦人之道；若譬之丈夫，即致凶災，故夫子凶也。

The Line Statement of the Fifth Line says, "Maintaining one's virtue steadfastly, it is auspicious for a woman, but ominous for a man." The Fifth Line is in a position of honor during a time that values constancy, and should be drawing close to virtuous talents throughout the world. Yet it fixates its attention on the Second Line, indicating an attachment to a single form of virtue. Thus it is said, "Maintaining one's virtue steadfastly." Since it cannot draw near to virtuous people broadly, but instead clings to a single aspect, this is the way a woman should follow. However, if measured by the standard of a man's conduct, this approach will bring misfortune, hence it is said that a man acting thus will meet with calamity.

上六振恆凶者。振，躁動也。處夫動極，即合安靜無為無事而已，反以躁動求為，即有凶危及也。

The line statement for the sixth line at the top says, "Zhen Heng,凶" ("Zhen" means restlessness. It is located at the extreme point of the Zhen trigram, which represents movement. It should be still and inactive, not causing disturbances. Now, instead, it uses restlessness to seek action, and thus calamity and danger will befall it.")