The Trigram of Withdrawal (Mountain below, Heaven above)

艮下乾上。遁：亨，小利貞。彖曰：遁亨，遁而亨也。剛當位而應，與時行也。小利貞，浸而長也。遁之時義大矣哉。象曰：天下有山，遁。君子以逺小人，不惡而嚴。

The lower trigram of the Dùn hexagram is Gen (Mountain), and the upper trigram is Qian (Heaven). The mountain approaches the sky, yet the sky is high and retreats, with two yin lines arising from below and the yang lines retreating upward. Hence, it is called Dùn. The hexagram statement says: Dùn, smooth and prosperous, slightly favorable for upholding the correct path. The Commentary on the Judgment says: Dùn can be smooth and prosperous because of retreat. The nine in the fifth position, a yang line, occupies the correct position and corresponds with the six in the second, thus acting in accordance with the situation. "Small benefit in upholding the correct path" is because the yin is gradually increasing. The timing significance contained in the Dùn hexagram is indeed profound. The Great Image Commentary says: The mountain is under the heaven, which is Dùn; the gentleman takes this as a model, keeping away from petty people, not showing hatred but maintaining dignity.

初六，遁尾，厲，勿用有攸往。象曰：遁尾之厲，不往何災也。六二，執之用黃牛之革，莫之勝說。象曰：執用黃牛，固志也。九三，係遁，有疾厲，畜臣妾吉。象曰：係遁之厲，有疾憊也；畜臣妾吉，不可大事也。九四，好遁，君子吉，小人否。象曰：君子好遁，小人否也。九五，嘉遁，貞吉。象曰：嘉遁貞吉，以正志也。上九，肥遁，無不利。象曰：肥遁無不利，無所疑也。

The line statement for the first line says: When retreating, one falls behind and faces danger; it is not advisable to go anywhere. The small image commentary says: The danger of retreating at the end, if one does not go anywhere, how can there be disaster? The line statement for the second line says: Use a yellow ox hide rope to bind it, no one can untie it. The image commentary says: Using a yellow ox hide rope to bind, is to firm up its resolve. The line statement for the third line says: Wanting to retreat but being tied down, thus encountering difficulty and danger; using it for keeping servants and concubines is auspicious. The image commentary says: The danger of being tied down while retreating, is due to illness and exhaustion; keeping servants and concubines is auspicious, indicating it is not suitable for great undertakings. The line statement for the fourth line says: Being able to give up what one loves and retreat, the gentleman is auspicious, the petty person cannot do it. The image commentary says: The gentleman can truly retreat, the petty person cannot. The line statement for the fifth line says: Retreat in a beautiful and proper way, keeping to the right path is auspicious. The image commentary says: A beautiful retreat, keeping to the right path is auspicious, because it is able to set its mind right. The line statement for the top line says: Retreat in a broad and easy manner, nothing is not advantageous. The image commentary says: A broad and easy retreat, nothing is not advantageous, because there is no doubt or worry in the heart.

遁亨者。遁是逃隠退避之名，諭小人道長，君子當退避而後可亨也。小利貞者，雖居小人道長之時，正道亦未全滅，亦可小利為正也。

The Hexagram Statement says, "Dun, Xing." "Dun" refers to the act of retreating and withdrawing, indicating that the power of the petty person is increasing, and the gentleman should retreat, thereby achieving success. "Xiao Li Zhen" means that although the petty person is in power, the path of righteousness has not entirely disappeared, so one can still gain benefit by adhering to the right course in minor matters.

象曰：天下有山，遁者。積陽為天，積陰為地。山者，陰長之象。山勢漸長以逼於天，天性高逺，逼而不至，如天漸高避于山。君子之逺小人，不惡而嚴者，處小人道長之世，近之必致危害，故須逺避，不可與之為惡，又須莊敬嚴恭，自保其身也。

The Great Image Commentary says, "The heavens are over the mountains, and thus the situation is one of retreat." Yang energy accumulates to form heaven, and Yin energy accumulates to form earth; mountains symbolize the growth of Yin energy. The mountain gradually rises and approaches the heavens, but the nature of heaven is lofty and distant. Although the mountain approaches, it never reaches it, just as the heavens gradually rise to avoid the mountain. "The superior person thus keeps a distance from the petty person, neither hating nor being harsh." This means that when the power of petty persons is increasing, being close to them will surely bring harm, so one must keep a distance. At the same time, one should not take revenge or become enemies, but remain respectful and maintain proper decorum, thus preserving oneself.

初六遁尾厲，勿用有攸往者。尾之為物，最在體後。處遁之時，眾皆逃遁，唯初六最在於後，即必被執獲，故致危厲。若能知尾為危，不如不往，即無災害，故曰勿用有攸往也。

The line statement for the first line, "Initial Six," says, "Retreating at the end, danger, not advisable to go anywhere." The tail is located at the end of the body. At a time when everyone is retreating, the Initial Six is left at the very end, certain to be caught, thus causing danger. If it realizes that being at the end itself is dangerous, then it would be better not to move at all, thereby avoiding disaster. Therefore, it is not advisable to go anywhere.

六二執之用黃牛之革，莫之勝說者。黃，中色也，以譬中和也；牛革即是牛皮，喻其厚順也。處逃遁之時，眾皆逃遁，唯六二得位守中，不肯逃遁，意欲率眾以安其處。何以勸勉之，必須用中和之道、厚順之徳，有此之善，人莫勝已，可脫免逃遁而去也。

The Line Statement of the Second Line says, "Hold fast with the hide of a yellow ox, none can prevail against it." "Yellow" is the central and proper color, used to symbolize the principle of harmony and balance. "Ox hide" refers to cowhide, symbolizing thickness and gentle flexibility. At a time when all are retreating, only the Second Line is in the correct position and adheres to the middle path, unwilling to flee, but instead wishes to lead everyone to remain in their original place. What can be used to encourage others? It must be through the principle of harmony and balance and the virtue of thickness and gentle flexibility. Possessing these virtues, no one can surpass oneself, thus enabling one to escape from the situation that seems unavoidable.

九三係遁，有疾厲，畜臣妾吉者。夫親暱小人，即為小人侵傷，故有疾憊危厲也。然親洽於二，雖得如似畜養臣妾，不可興建大事，故小象云不可大事也。

The line statement for the third line says, "It is connected to the retreat, there is illness and hardship, it is auspicious to keep servants and concubines." Those who are close and fond of petty people will ultimately be harmed by them, leading to illness, hardship, and danger. The third line is in close relationship with the second line, but this relationship is at most like keeping servants and concubines, which is still relatively stable. However, it is not suitable for undertaking great affairs, so the Small Image Commentary says, "It is not appropriate for great matters."

九四好遁，君子吉，小人否者。有應在內，即情有所戀；身處於外，即志欲逺遁。若知幾君子，思慮危害，而能超然不顧所應而好遁避，即獲吉矣，故曰好遁君子吉。小人處此，情有所戀，不肯遁，故曰小人否。否是否臧之否也。

The line statement for the fourth line, "Nine in the Fourth" says: "It is good to retreat; the gentleman is auspicious, the petty person is not." The fourth line is within the inner trigram and has the first line, "Six at the Beginning," corresponding to it, so there is an emotional attachment. However, since it is in the outer trigram, its mind is inclined toward distant retreat. If a gentleman is able to perceive subtle matters, considering the danger of staying, he can decisively retreat without being attached to the line he should be on, thus achieving auspiciousness. Therefore, it is said that the gentleman, who can let go of what he loves, retreats and is auspicious. The petty person, however, is attached emotionally and does not retreat, hence it is said, "The petty person is not." Here, the word "not" refers to "否臧" (not good).

九五嘉遁貞吉者。嘉，美也。五居尊位，為遁之主，率正小人之志，以安於俗，不令遁散，故獲美善之吉也。

The Line Statement of the Fifth Line, "Jia遁, Zhen Ji," means "Beautiful retreat, upright fortune." "Jia" signifies beauty and goodness. The Nine in the Fifth occupies the exalted position and is the master of the Duan hexagram. It can guide the hearts of petty people to be upright, keeping them content with the ordinary way and preventing them from becoming scattered, thus achieving a favorable and auspicious outcome.

上九肥遁，無不利者。肥者，優饒之名。上九處遁之時，最居於外，內又無應，即無顧戀，超然高舉，不為小人所累，是逃遁之時而得優饒者也。既有如斯之徳，即無不利矣。

The line statement for the Upper Ninth line says, "Fatty retreat, no disadvantage." "Fatty" refers to being spacious and abundant. The Upper Ninth is in a time of retreat, located at the outermost position, and within the inner trigram, there is no corresponding line, so it has no attachments or entanglements. It can retreat calmly and freely, not being hindered by petty people. This is precisely the situation of someone who can remain composed and have ample space during a time of retreat. Since it possesses such virtue, it naturally leads to no disadvantages.

乾下震上。大壯：利貞。彖曰：大壯，大者壯也。剛以動，故壯。大壯利貞，大者正也。正大而天地之情可見矣。象曰：雷在天上，大壯。君子以非禮弗履。

The Great Strength hexagram has the lower trigram Qian (Heaven) and the upper trigram Zhen (Thunder). Thunder resounds in the sky, with four yang lines flourishing, hence the name Great Strength. The hexagram statement says: Great Strength is favorable to maintaining correctness. The Commentary on the Judgment says: Great Strength refers to yang being greatly strong. With firm and vigorous action, strength is achieved. "Great Strength is favorable to uprightness" means that great yang should be upright. When both correct and great, the true nature of heaven and earth becomes clear. The Image Commentary says: Thunder in the sky, this is Great Strength; the gentleman takes inspiration from this and does not engage in anything against propriety. (Note: The original explanation of the Great Strength hexagram by Shi Zheng is lost, and this section of the source text only contains the classic text.)

初九，壯于趾，征凶，有孚。象曰：壯于趾，其孚窮也。九二，貞吉。象曰：九二貞吉，以中也。九三，小人用壯，君子用罔，貞厲。羝羊觸藩，羸其角。象曰：小人用壯，君子罔也。九四，貞吉悔亡，藩決不羸，壯于大與之輹。象曰：藩決不羸，尚往也。六五，喪羊于易，無悔。象曰：喪羊于易，位不當也。上六，羝羊觸藩，不能退，不能遂，無攸利，艱則吉。象曰：不能退不能遂，不詳也；艱則吉，咎不長也。

The line statement for the first line: Strength is shown in the toes, going forward brings misfortune, this is indeed reliable. The Small Image Commentary says: Strength is shown in the toes, this certainty will lead to a dead end. The line statement for the second line: Keeping to the right path brings good fortune. The Image Commentary says: The second line is good because it is in the center. The line statement for the third line: The petty person relies on strength, while the superior person treats strength as nothing; even though keeping to the right path is dangerous. A ram uses its horn to push against a fence, but gets stuck. The Small Image Commentary says: The petty person relies on strength, while the superior person treats it as nothing. The line statement for the fourth line: Keeping to the right path brings good fortune, regret disappears; the fence is broken through, the horn is no longer stuck; strength is shown in the axle of a big cart. The Image Commentary says: The fence is broken through and the horn is not stuck, so it is possible to continue forward. The line statement for the fifth line: A sheep is lost by the field, there is no regret. The Image Commentary says: Losing a sheep in the field is because the position of the fifth line is not appropriate. The line statement for the sixth line: A ram pushes against a fence, cannot retreat and cannot advance, there is no benefit; if one can endure hardship, it is good. The Image Commentary says: Unable to retreat or advance, is due to improper handling; good fortune comes after hardship, is because the mistake will not last long.

坤下離上。晉：康侯用錫馬蕃庶，晝日三接。彖曰：晉，進也。明出地上，順而麗乎大明，柔進而上行，是以康侯用錫馬蕃庶，晝日三接也。象曰：明出地上，晉。君子以自昭明徳。

The lower trigram of the hexagram Jin is Kun (Earth), and the upper trigram is Li (Fire). The sun rises above the earth, and light increases daily, hence the name Jin. The hexagram statement says: "Jin" refers to a feudal lord who is granted many chariots and horses, and is received three times in one day. The commentary on the judgment says: "Jin" means advancement. Light rises above the earth, the soft line adheres to the great light, and the soft line ascends to a noble position, thus the feudal lord is granted many chariots and horses and is received three times in one day. The image commentary says: Light rises above the earth, this is Jin; the gentleman takes inspiration from this, and makes his own virtue prominent. (Note: The original explanation of the hexagram Jin by Shi Zheng has been lost, and this text only contains the classic passages.)

初六，晉如摧如，貞吉，罔孚，裕無咎。象曰：晉如摧如，獨行正也；裕無咎，未受命也。六二，晉如愁如，貞吉，受茲介福于其王母。象曰：受茲介福，以中正也。六三，眾允，悔亡。象曰：眾允之志，上行也。九四，晉如鼫鼠，貞厲。象曰：鼫鼠貞厲，位不當也。六五，悔亡，失得勿恤，往吉，無不利。象曰：失得勿恤，往有慶也。上九，晉其角，維用伐邑，厲吉無咎，貞吝。象曰：維用伐邑，道未光也。

The line statement for the first line (Initial Six): Aspiring upward but encountering obstruction, maintaining the correct path brings good fortune; when not trusted, being content and at ease without seeking recognition brings no fault. The Small Image Commentary says: "Advancing as if crushed," indicates holding fast to the correct path alone; "being content without fault" is because it has not yet accepted a position. The line statement for the second line (Six in the Second): Advancing upward with a worried heart, maintaining the correct path brings good fortune; receiving great blessings from the Queen Mother. The Small Image Commentary says: Receiving such great blessings is because the second line is in the central and correct position. The line statement for the third line (Six in the Third): Gaining the trust of many, regret disappears. The Small Image Commentary says: The hearts of the people following are all directed upward. The line statement for the fourth line (Nine in the Fourth): Advancing as a greedy shi mouse, even maintaining the correct path is dangerous. The Small Image Commentary says: "The shi mouse holds fast but faces danger," because the position of the fourth line is inappropriate. The line statement for the fifth line (Six in the Fifth): Regret disappears, there is no need to worry about gain or loss, going forward brings good fortune, and nothing is unfavorable. The Small Image Commentary says: Not considering gain or loss, going forward will surely bring blessings. The line statement for the top line (Nine at the Top): Advancing to the point of a corner, it can only be used to attack one's own territory; danger and hardship then lead to good fortune, with no fault, but holding this position brings regret. The Small Image Commentary says: Being able to attack only one's own territory indicates that its way is not yet fully enlightened.

離下坤上。明夷：利艱貞。彖曰：明入地中，明夷。內文明而外柔順，以蒙大難，文王以之。利艱貞，晦其明也。內難而能正其志，箕子以之。象曰：明入地中，明夷。君子以蒞眾，用晦而明。

The lower trigram of the Mingyi hexagram is Li (Fire), and the upper trigram is Kun (Earth). The image is of light sinking into the earth, with the virtue of brightness harmed, hence the name Mingyi. The hexagram statement says: Mingyi, it is appropriate to maintain uprightness in hardship. The Commentary on the Judgment says: Light entering the earth, this is Mingyi. Inner culture and outer gentleness allow one to endure great difficulties, as King Wen of Zhou did. "Beneficial to endure hardship and maintain uprightness" means to conceal one's brightness. Facing internal difficulties yet keeping one's mind upright, Ji Zi did this. The Image Commentary says: Light entering the earth, this is Mingyi; the gentleman takes this as a model, governing people by appearing restrained yet possessing clear insight.

初九，明夷于飛，垂其翼，君子于行，三日不食，有攸往，主人有言。象曰：君子于行，義不食也。六二，明夷，夷于左股，用拯馬壯，吉。象曰：六二之吉，順以則也。九三，明夷于南狩，得其大首，不可疾貞。象曰：南狩之志，乃大得也。六四，入于左腹，獲明夷之心，于出門庭。象曰：入于左腹，獲心意也。六五，箕子之明夷，利貞。象曰：箕子之貞，明不可息也。上六，不明晦，初登于天，後入于地。象曰：初登于天，照四國也；後入于地，失則也。

Initial Line Statement: In the time of darkness, flying with lowered wings; the gentleman travels on the road, unable to eat for three days; when going somewhere, the host still scolds. The Small Image Commentary says: The gentleman travels on the road, by righteousness he should not receive salary or food. Second Line Statement: In the time of darkness, the left leg is injured; using a strong horse to rescue, it is auspicious. The Image Commentary says: The auspiciousness of the Second Line is due to its flexibility and conformity to the principle. Third Line Statement: In the time of darkness, marching south to conquer, capturing the enemy's leader; one should not be too eager to correct them. The Image Commentary says: The determination to march south finally brings great success. Fourth Line Statement: Entering the left territory, understanding the mind of the ruler of darkness, then leaving the gate. The Image Commentary says: Entering the left territory means understanding the other's mind. Fifth Line Statement: Like Ji Zi in the time of darkness, it is appropriate to maintain correctness. The Image Commentary says: Ji Zi's uprightness shows that light cannot be extinguished. Uppermost Line Statement: Not shining, but in complete darkness; initially rising to the heavens, later falling into the earth. The Image Commentary says: Initially rising to the heavens, it illuminates all the surrounding states; later falling into the earth, it loses the principle.

明夷利艱貞者。夷，傷也。離為日，喻日入地中，傷明之象，故曰明夷。以人事明之，亦猶君在上，臣不敢顯其明徳，必須艱固為貞，又不可隨世傾邪，故曰利艱貞也。

The Hexagram Statement says, "Mingyi, Li Jianzhen." "Yi" means injury. The trigram Li represents the sun, and this hexagram symbolizes the sun sinking below the earth, which is an image of light being injured, hence the name Mingyi. In terms of human affairs, it is like a foolish ruler above, where ministers dare not display their bright virtue and must hold firm to the right path amidst difficulties. At the same time, one should not follow the trend of the world and go along with its corruption, hence it is appropriate to hold firm to the right path in hardship.

象曰：明入地中，明夷者。夫日之為道，即合升髙照耀，今在地中，傷其光耀之象。君子以蒞眾用晦而明者，蒞，臨也；晦，暗也。故君子當是時，以臨於眾，內懷明徳，外彰晦暗，無為無事，清淨不欺，閉智塞耀。故老子云：我無為而人自化是也。

The Great Image Commentary says, "Light enters the earth, hence the name Mingyi (Darkness)." The sun, following its normal course, should rise high and illuminate the world, but now it is submerged underground, symbolizing the image of diminished light. "The superior man thus governs the people, using obscurity to achieve clarity." "Ling" means to rule or govern, and "hui" means darkness. Therefore, when a superior man is in such a situation and governs the people, he holds within him the brightness of virtue, but appears outwardly obscure and unassuming, remaining quiet and inactive, not causing disturbances, not oppressing the people, and concealing his wisdom and sharpness. Thus the Book of老子 says, "I do nothing, and the people transform themselves naturally," which is precisely this meaning.

初九明夷于飛，垂其翼，君子于行，三日不食，有攸往，主人有言者。上六以陰居上，是暗君之象。初九旣居無位之地，未食暗君之祿，可以逃避危難，不由軌路，如鳥之飛，故曰于飛。懷懼而行，以求隠翳，故曰垂其翼。雖處危懼，志存道義，故曰於行。切於逃難，飢不暇食，故曰三日不食。處危懼之時，與眾乖異，故主人有相疑之言，故曰有攸往主人有言也。

The line statement for the initial nine says, "The bright夷 flies, hanging its wings, the gentleman goes on his way, three days without food, there is a place to go, the master speaks words." The upper six is a yin line at the top of the hexagram, symbolizing a昏君. The initial nine is at the very bottom, in a position without rank, and has not yet enjoyed the salary of the昏君, so it can escape danger. It does not take the usual path, like a bird flying in the sky, hence "于飞." It is full of fear while traveling, seeking a place to hide, hence hanging its wings. Although in danger, its mind remains attached to righteousness, hence "于行." It urgently flees from danger, so it does not even have time to eat for three days. When in danger, its actions differ from others, so the master has words of suspicion, hence the master speaks when it goes forward.

六二明夷，夷于左股，用拯馬壯吉者。左者，明所傷小也。左股被傷，猶得順而處位。六二以柔居中，不為剛猛之事，即不為暗主所疑，猶處其位，然後時進退，乃得隨時用拯馬而避之得吉也。

The line statement for the second line, "Six Two," says, "Bright夷,夷 on the left thigh, using a strong horse to rescue, it is吉利." The mention of "left" indicates that the injury suffered is not very severe. Although the left leg is injured, it can still remain flexible and hold its position. The second line is a yin line in a yin position, located in the center of the lower trigram, thus being both central and upright. It does not engage in fierce or vigorous actions, so it is not suspected by the昏君 and can retain its position. Then, according to the timing, it decides to advance or retreat, relying on a strong horse to escape from danger and thus achieves a吉利 outcome.

九三明夷于南狩，得其大首，不可疾貞者。南是陽明之方也，狩者征伐之義。九三以離明之極，而以征伐至暗之主，乃獲暗君之頭首，故曰南狩得其大首也。既誅暗主，將正其民，民迷日久，即可化之以漸，不可速使從正，故曰不可疾貞也。

The line statement for line nine three says, "In the southern campaign, he captures the great head, but one should not act hastily in uprightness." The south is the direction of yang energy and brightness. "Shou" implies military expedition. Line nine three is at the extreme of the lower trigram li, where brightness reaches its peak, thus enabling military action against the most dark and corrupt ruler, ultimately capturing the head of the tyrant. Therefore, it is said that by campaigning to the south, the great villain is captured. After eliminating the tyrant, the next step is to correct the people; however, the people have been misled for a long time, so they must be gradually guided and influenced, and one should not force them to correct themselves hastily. Hence, it is said that one should not act too quickly in seeking uprightness.

六四入子左腹，獲明夷之心，于出門庭者。左者，取其順也；腹者，獲其心。既知君意，雖近不危，縱使逃難不逺，適止於門庭而已也。

The Line Statement of the Fourth Line, Six in the Fourth, says, "Enter the left abdomen, obtain the mind of the blinded one, and go out from the courtyard." (The original text mistakenly writes "zi" instead of "yu" in "ru yu," but it is recorded as is.) The mention of "left" refers to its meaning of being gentle and compliant; the mention of "abdomen" indicates that the inner thoughts of the other party have already been understood. Since the mind of the blinded ruler has been discerned, even though one is in close proximity, there is no danger; even if one needs to take refuge, one does not have to flee very far, merely going outside the courtyard is sufficient.

六五箕子之明夷，利貞者。最近暗君，猶箕子之近殷紂，執正不回，而不能滅，利以正貞。故小象云明不可息也。息，滅也。

The line statement of the fifth line, "Jizi's brightness is obscured, favorable to uprightness," indicates that the fifth line is closest to the top line, which represents a foolish ruler. Just as Jizi was near King Zhou of Shang, he remained steadfast in uprightness without change. The foolish ruler could not eliminate him, so it is favorable to maintain uprightness. Therefore, the Small Image Commentary says, "Brightness cannot be extinguished"—here, "extinguished" means to put out, implying that the brightness of virtue cannot be extinguished.

上六不明晦，初登于天，後入于地者。處明夷之極，是暗晦之主，殷紂當之也。初登於位，本謂光徳顯於四方，及其無道，果致被伐，至於喪滅，故曰後入于地也。

The line statement of the sixth line at the top says, "Not bright, obscured; first ascending to heaven, later descending into the earth." It is at the extreme point of Mingyi, symbolizing the ruler of darkness. King Zhou of Shang is equivalent to this line. When he first ascended the throne, he thought he could make the bright virtue shine throughout the land; but when he became corrupt and tyrannical, he indeed invited military campaigns and eventually led to his downfall, hence it is said that he later fell into the earth.

離下巽上。家人：利女貞。彖曰：家人，女正位乎內，男正位乎外，男女正，天地之大義也。家人有嚴君焉，父母之謂也。父父、子子、兄兄、弟弟、夫夫、婦婦，而家道正，正家而天下定矣。象曰：風自火出，家人。君子以言有物，而行有恆。

The lower trigram of the Family hexagram is Li (Fire), and the upper trigram is Xun (Wind). Fire produces wind, and wind and fire complement each other, just as husband and wife work together to establish a family, hence the name Family. The hexagram statement says: Family is suitable for a woman to maintain proper conduct. The Commentary on the Judgment says: The Family hexagram, with the female position at Six in the Second, properly situated within the inner trigram, and the male position at Nine in the Fifth, properly situated within the outer trigram; both male and female fulfill their proper roles, which is the great principle of heaven and earth. In a family, there must be a strict and upright leader, which refers to the parents. The father fulfills the father's role, the son the son's role, the elder brother the elder brother's role, the younger brother the younger brother's role, the husband the husband's role, and the wife the wife's role; thus the family is properly ordered. When every family is properly ordered, the world is at peace. The Image Commentary says: Wind arises from fire, which is the Family; the gentleman takes this as a model, speaking with substance and acting with consistent principles.

初九，閒有家，悔亡。象曰：閒有家，志未變也。六二，無攸遂，在中饋，貞吉。象曰：六二之吉，順以巽也。九三，家人嗃嗃，悔厲吉；婦子嘻嘻，終吝。象曰：家人嗃嗃，未失也；婦子嘻嘻，失家節也。六四，富家，大吉。象曰：富家大吉，順在位也。九五，王假有家，勿恤，吉。象曰：王假有家，交相愛也。上九，有孚威如，終吉。象曰：威如之吉，反身之謂也。

The first line statement says: When managing a household, setting up precautions at the beginning removes regret. The Small Image Commentary says: Setting up precautions in managing a household is done before people's hearts have turned bad. The second line statement says: Not acting on one's own initiative, but achieving success by merely managing the household's food and drink, maintaining the right path brings good fortune. The Small Image Commentary says: The good fortune of the second line is due to its flexibility and humility. The third line statement says: Managing a household with excessive severity, although there is regret and danger, it ultimately brings good fortune; if women and children laugh and play without restraint, there will eventually be regret. The Small Image Commentary says: Managing a household with severity has not yet lost the right path; if women and children laugh and play, then the household's discipline is lost. The fourth line statement says: Making the household prosperous brings great good fortune. The Small Image Commentary says: Great good fortune for a wealthy household is due to its flexibility and proper position. The fifth line statement says: The king governs with virtue and thus possesses his household, there is no need for worry, bringing good fortune. The Small Image Commentary says: The king's presence in the household is due to mutual love between superiors and inferiors. The top line statement says: Being sincere in heart and having authority, ultimately brings good fortune. The Small Image Commentary says: The good fortune of having authority is due to self-reflection.

家人利女貞者。家人謂室家之人，故孔氏云：明家內之道，正一家之人是也。治家之道，非丈夫獨正，內在女子，故曰利女貞也。

The Hexagram Statement says, "Family: Favorable for a woman to maintain rectitude." "Family" refers to the people within a household, so Kong Yingda explains: this hexagram elucidates the principles within the family and the proper conduct of all its members, which is precisely its meaning. The way of managing a household is not sufficient by the rectitude of a single man; the key lies in the woman within the home. Therefore, it is favorable for a woman to maintain her proper conduct.

象曰：風自火出，家人者。離火巽風，夫火之為體，因風而生；火既炎盛，還復生風。風火相成，似夫婦成家之義也。君子以言有物而行有恆者，物，事也。君子所言，皆須有事論語典實，事不虛妄矣。所行徳行，不虧於常，故曰行有恆也。

The Great Image Commentary says, "Wind arises from fire, the family." The trigram Li represents fire, and the trigram Xun represents wind. Fire requires wind to ignite it; once fire burns strongly, it in turn produces wind. Wind and fire complement each other, just as husband and wife cooperate to establish a family. "The superior man uses words that are grounded in reality and acts with consistency." "Reality" refers to actual things. The words of the superior man are based on facts, his speech is proper and practical, not involving falsehood. His deeds remain consistent with the constant way, hence it is said "acts with consistency."

初九閒有家，悔亡者。閒，防也。夫治家之道，必須先以防慮，不令瀆亂。若候瀆亂之後方始治之，即憂悔生矣。今治家之初，便能防閒，悔必亡矣。

The line statement for the first line, "Initial Nine," says, "There is a fence around the house, and regret disappears." "Fence" means prevention. The way to manage a household is to take precautions and consider things beforehand, so that there is no negligence or disorder within the home. If one waits until things have already become chaotic before taking action, regret and sorrow will arise. Now, by setting up prevention right at the beginning of managing the household, regret naturally vanishes.

六二無攸遂，在中饋，貞吉者。以柔處中，以陰應陽，正夫婦之義也。婦人職務，但事供給饋食祭祀而已，全非遂志之人，故曰無攸遂，在中饋，貞吉也。

The Line Statement of the Second Line says, "No pursuit, in the middle of the kitchen, sincerity brings good fortune." The Second Line is a yin line occupying the center of the Lower Trigram, and it corresponds with the Yang line of the Fifth Position above. This perfectly aligns with the proper roles of husband and wife. A woman's duty is merely to prepare food and carry out worship, and she is not meant to act independently or pursue her own ambitions. Therefore, she does not achieve success through her own initiative, but remains in the home managing meals, and by maintaining sincerity, she brings good fortune.

九三家人嗃嗃，悔厲吉，婦子嘻嘻，終吝者。嗃嗃，嚴整之貌；嘻嘻，喜笑之聲；悔，過也。九三處一卦之上，為一家之長，理家之道，必須嚴整，直是過於猛難，雖似危酷，後乃獲吉，故曰家人嗃嗃悔厲吉。若從婦人笑語，不制不節，終致悔吝，故曰嘻嘻終吝也。

The third line statement says, "In the family, there is sternness and discipline, regret and hardship, yet it is auspicious; the wife and children laugh and joke, eventually leading to regret." "Tuo tuo" means stern and orderly, "xi xi" refers to the sound of laughter, and "hui" means mistake. The third line is the top line of the lower trigram, representing the head of the family. Governing the family requires sternness and discipline; even if it seems overly strict and harsh, appearing dangerous and severe, in the end it will result in auspiciousness. Therefore, governing the family with strictness, although there may be regret and hardship, will ultimately be favorable. Conversely, if one only yields to the laughter of the wife and children, without restraint or moderation, eventually regret and sorrow will follow. Hence, unrestrained laughter will ultimately lead to regret.

六四富家大吉者。富謂祿位昌盛之名也。六四柔巽之質，上奉於君而得其位，即是祿位昌盛而富其家，長保安吉之大也。

The Line Statement of the Fourth Line, "Prosperous family, great good fortune," refers to "prosperous" as a term for flourishing official rank. The Fourth Line, being of a yielding and humble nature, serves the ruler of the Fifth Line above it and holds an appropriate position. This signifies that its official rank is flourishing, enabling the family to become wealthy and maintain long-term peace and good fortune. Therefore, it is said to be greatly auspicious.

九五王假有家，勿恤吉者。假，至也。體剛居巽而得尊位，能以巽順接待於下，至於天下盡有其家，莫不歸王之化，故不假憂恤，自然獲吉。先儒云：猶如舜能治家，處於媯汭，即是歸讓至焉。

The Line Statement of the Fifth Line, "The king arrives at his family, no need to worry, auspicious," refers to "假" meaning to reach or arrive. The Nine in the Fifth is strong and vigorous, situated within the trigram Xun (Wind), and holds the position of honor. It can treat the people below with humility and gentleness, so that everyone in the world can live in peace and harmony in their respective families, and all will be drawn to the king's guidance. Therefore, there is no need to worry or be anxious, and auspiciousness naturally arises. Earlier scholars said this is similar to Yu Shun being able to manage his family. He lived by the bend of the Gui water, and his family was orderly, so the whole world was attracted to him. Then Yao gave him the throne.

上九有孚威如終吉者。處家人之極，家道大成也。刑于寡妻，義彰於外，信被天下，故曰有孚。威及遐邇，故曰威如。威信並至，敬義交接，終保其吉，故曰終吉也。

The line statement of the Upper Ninth line says, "With sincerity and authority, the outcome is ultimately auspicious." It is located at the top of the Family hexagram, indicating that the family's way has already achieved great success. As the Book of Poetry says, one should first set an example for one's wife, thereby making virtue evident to others and sincerity widespread throughout the world. Therefore, it is said "with sincerity." His reputation is known far and wide, hence "authority is like that." Authority and sincerity are both present, reverence and virtue are interwoven, thus always maintaining an auspicious outcome, hence "ultimately auspicious."

兌下離上。睽：小事吉。彖曰：睽，火動而上，澤動而下，二女同居，其志不同行。說而麗乎明，柔進而上行，得中而應乎剛，是以小事吉。天地睽而其事同也，男女睽而其志通也，萬物睽而其事類也。睽之時用大矣哉。象曰：上火下澤，睽。君子以同而異。

The lower trigram of the Kui hexagram is Dui (Lake), and the upper trigram is Li (Fire). Fire has an upward tendency, while water from the lake flows downward. These two elements are opposed, hence the name Kui. The hexagram statement says: Kui, it is auspicious in small matters. The Commentary on the Judgment says: Kui, fire rises upward and the lake flows downward. A middle woman and a young woman live together, but their hearts are not aligned. They are harmonious and attached to brightness. The yao of flexible nature advances and occupies a position of honor, resides in the center and corresponds with the yang. Therefore, it is auspicious in small matters. Heaven and Earth are separated but their nurturing function is the same. Men and women are separated but their desire for union is the same. All things are separated but their process of generation is similar. The significance of Kui in terms of timing is indeed great. The Great Image says: Above is fire, below is lake, thus it is Kui. The gentleman takes this as a model, maintaining his unique nature within great harmony. (Note: The original explanation of Kui hexagram by Shi Zheng has been lost, and only the classic text remains in the source.)

初九，悔亡，喪馬勿逐自復，見惡人無咎。象曰：見惡人，以避咎也。九二，遇主于巷，無咎。象曰：遇主于巷，未失道也。六三，見輿曳，其牛掣，其人天且劓，無初有終。象曰：見輿曳，位不當也；無初有終，遇剛也。九四，睽孤，遇元夫，交孚，厲無咎。象曰：交孚無咎，志行也。六五，悔亡，厥宗噬膚，往何咎。象曰：厥宗噬膚，往有慶也。上九，睽孤，見豕負塗，載鬼一車，先張之弧，後說之弧，匪寇婚媾，往遇雨則吉。象曰：遇雨之吉，群疑亡也。

Initial Line Statement: Regret disappears; having lost a horse, there is no need to chase it, for it will return by itself; meeting a person of bad character does not lead to fault. The Small Image Commentary says: meeting a wicked person is to avoid bringing about fault. Second Line Statement: Meeting the sovereign in a narrow alley, there is no fault. The Image Commentary says: meeting the sovereign in an alley is not losing the right path. Third Line Statement: Seeing a cart being dragged, the oxen pulling it are also restrained, and the driver is punished by being pierced on the forehead and nose; the beginning is not smooth but the end is successful. The Image Commentary says: seeing the cart being dragged is because the position of the sixth trigram is inappropriate; the beginning is not smooth but eventually success is achieved because the superior yang line nine meets at the end. Fourth Line Statement: In a state of separation and isolation, encountering a virtuous man of yang, mutual trust and sincerity are established, although there is danger and hardship, there is no fault. The Image Commentary says: mutual trust and sincerity without fault is because the will is carried out. Fifth Line Statement: Regret disappears; his relatives and kin accept him as easily as biting soft flesh, so going forward is without fault. The Image Commentary says: relatives being close and harmonious, going forward brings blessings. Uppermost Line Statement: In the extreme of separation and isolation; seeing a pig covered in mud, and also seeing a cart of ghosts; first drawing the bow to shoot, later putting it down; the coming person is not a thief but a suitor; going forward when it rains is auspicious. The Image Commentary says: encountering rain is auspicious because all doubts have been dispelled.

艮下坎上。蹇：利西南，不利東北，利見大人，貞吉。彖曰：蹇，難也，險在前也。見險而能止，知矣哉。蹇利西南，往得中也。不利東北，其道窮也。利見大人，往有功也。當位貞吉，以正邦也。蹇之時用大矣哉。象曰：山上有水，蹇。君子以反身修徳。

The lower trigram of the Jian hexagram is Gen (Mountain), and the upper trigram is Kan (Water), representing water on a mountain. The danger is ahead, and there is stopping within, making travel difficult, hence the name Jian. The hexagram statement says: "Jian is favorable to the southwest, unfavorable to the northeast; favorable to meeting a great person, and maintaining uprightness brings good fortune." The Commentary on the Judgment says: "Jian" means difficulty, with obstacles in front. To see the obstacles and stop, this is truly wise. "Jian is favorable to the southwest" means going forward can follow the middle path. "Unfavorable to the northeast" means that path has reached its end. "Favorable to meeting a great person" means going forward will certainly bring success. Each line is in proper position and maintains uprightness to gain good fortune, used to correct the state. The significance of the Jian hexagram in its proper time is indeed great. The Great Image Commentary says: water on a mountain, this is Jian; the gentleman takes this as a model, examining himself and cultivating virtue. (Note: The original explanation of the Jian hexagram by Shi Zheng has been lost, and this passage only contains the classic text.)

初六，往蹇來譽。象曰：往蹇來譽，宜待也。六二，王臣蹇蹇，匪躬之故。象曰：王臣蹇蹇，終無尤也。九三，往蹇來反。象曰：往蹇來反，內喜之也。六四，往蹇來連。象曰：往蹇來連，當位實也。九五，大蹇朋來。象曰：大蹇朋來，以中節也。上六，往蹇來碩，吉，利見大人。象曰：往蹇來碩，志在內也；利見大人，以從貴也。

The line statement for the first line says: Going forward meets danger, but returning brings praise. The small image commentary says: Going forward meets danger and returning brings praise, which means one should wait for the right time. The line statement for the second line says: The king's minister endures great difficulties to serve the state, not for personal gain. The small image commentary says: The king's minister endures difficulties, and ultimately has no mistakes. The line statement for the third line says: Going forward meets danger, but returning is the correct path. The small image commentary says: Going forward meets danger and returning is the right course, which is because the many yin lines in the inner trigram all favor it. The line statement for the fourth line says: Going forward meets danger, but returning brings connection with like-minded people. The small image commentary says: Going forward meets danger and returning brings connection, because the fourth line is in a proper position and has real virtue. The line statement for the fifth line says: In great difficulty, friends come to help. The small image commentary says: In great difficulty, friends come, because the fifth line is in the center and has proper restraint. The line statement for the sixth line says: Going forward meets danger, but returning brings great gain, which is auspicious and suitable for meeting a superior person. The small image commentary says: Going forward meets danger and returning brings great gain, because the mind is focused on the inner trigram; it is suitable to meet a superior person in order to follow the noble fifth line.

坎下震上。解：利西南，無所往，其來復吉，有攸往，夙吉。彖曰：解，險以動，動而免乎險，解。解利西南，往得眾也。其來復吉，乃得中也。有攸往夙吉，往有功也。天地解而雷雨作，雷雨作而百果草木皆甲坼。解之時大矣哉。象曰：雷雨作，解。君子以赦過宥罪。

The lower trigram is Kan (Water) and the upper trigram is Zhen (Thunder), indicating movement and escape from danger, with the danger dissipating, hence the name "Jie" (Release). The hexagram statement says: "Jie is favorable in the southwest; when there is nothing to do, returning to one's original position is auspicious; when there is something to do, acting early is auspicious." The commentary on the judgment says: "Jie, encountering danger and yet taking action, one movement leads to escape from danger, this is called Jie." "Favorable in the southwest" means going in that direction will gain the support of the people. "Returning to the original position is auspicious" means returning will allow one to maintain the middle path. "When going somewhere, acting early is auspicious" means going will surely result in success. The qi of heaven and earth is released, and thunder and rain arise; thunder and rain arise, and all fruits and plants break through their shells and sprout. The significance of the situation represented by Jie is indeed great. The great image commentary says: Thunder and rain arise, this is Jie; the gentleman takes inspiration from this, pardoning mistakes and showing leniency.

初六，無咎。象曰：剛柔之際，義無咎也。九二，田獲三狐，得黃矢，貞吉。象曰：九二貞吉，得中道也。六三，負且乘，致寇至，貞吝。象曰：負且乘，亦可醜也；自我致戎，又誰咎也。九四，解而拇，朋至斯孚。象曰：解而拇，未當位也。六五，君子維有解，吉，有孚于小人。象曰：君子有解，小人退也。上六，公用射隼于高墉之上，獲之，無不利。象曰：公用射隼，以解悖也。

The line statement for the first line says: There is no fault. The Small Image Commentary says: When a yang line meets a yin line, by nature there is no fault. The line statement for the second line says: In hunting, three foxes are captured, and a bronze arrowhead is obtained; keeping to the right path brings good fortune. The Image Commentary says: The second line is good because it keeps to the middle path. The line statement for the third line says: Carrying burdens while sitting in a carriage, one invites bandits; although keeping to the right path, there is regret. The Image Commentary says: Carrying burdens while riding in a carriage is indeed shameful; one brings about military trouble by oneself, so who can blame them? The line statement for the fourth line says: Remove the restraint on your feet, and only then will trust come from friends. The Image Commentary says: Removing the restraint on the toes is because the fourth line is not in the proper position. The line statement for the fifth line says: A gentleman is fortunate only when he removes the troubles of petty people, and thus gains trust from them. The Image Commentary says: When a gentleman removes troubles, petty people naturally retreat. The line statement for the sixth line says: The prince shoots falcons and hawks from a high wall, and with one shot, he captures them, and nothing is unfavorable. The Image Commentary says: The prince shoots the falcon, which is to remove disorder.

解利西南者。解，緩也，謂難道解釋，物情舒緩，故謂解也。西南坤位，坤訓眾也。夫散難釋險，利施於眾，即所濟大，故曰利西南也。

The hexagram statement says, "Release, advantageous to the southwest." "Release" means easing, indicating that the path of danger has been resolved, and the situation has shifted from tension to ease, hence called release. The southwest is the direction of the trigram坤 in the Later Heaven Trigrams, and坤 can be interpreted as multitude. Whenever difficulties are dispelled and obstacles are removed, the benefits should extend to many people, and the scope of assistance is considered broad, hence it is advantageous to the southwest.

無所往，其來復吉者。若難道已散，無難可救，即宜反覆守其靜黙，即合於常理也。有攸往夙吉者，夙，早也，速也。若難道方殷，慮其侵傷平人，必須速往救濟，以安險俗，故曰夙吉。

"There is no need to go anywhere; returning to the original position and remaining quiet and self-restrained is auspicious." If the dangers have already dissipated and there are no more troubles to be resolved, one should return to their proper place and remain calm and self-contained, which is in accordance with the natural order. "If there is a need to go somewhere, it is auspicious to act early." "Sù" means early or quickly. If the danger is imminent and there is concern that it may harm the virtuous people, one must act swiftly to provide assistance, in order to stabilize the customs of those in perilous situations. Therefore, acting early is considered auspicious.

象曰：雷雨作，解者。雷既發動，雨澤施降，物情舒暢，故是解緩之象也。君子以赦過宥罪者，赦，放也；宥，寛也。過謂誤犯，罪謂故為。過輕即放舍，罪重即寛宥，如似合死從流，合流從徒，皆是緩其罪刑也。

The Great Image Commentary says, "Thunder and rain arise, and the situation is resolved." Once the thunder has begun, the rain follows, and all things change from being blocked to being unimpeded, so this represents an image of relief and ease. "The superior person acts by pardoning mistakes and forgiving crimes." "Pardoning" means releasing, and "forgiving" means reducing the punishment. "Mistakes" refer to unintentional errors, and "crimes" refer to intentional wrongdoing. Minor mistakes are simply released, while serious crimes are reduced in punishment; for example, those who should be executed are instead exiled, and those who should be exiled are instead given a sentence of imprisonment, which is a mitigation of their punishment.

初六無咎者。難道已散，上有所應，故無咎也。

The line statement for the first line, "Six at the Beginning," says "no blame." At this point, the dangerous path has already dissipated, and the line Six at the Beginning has the support of Nine in the Fourth above it, so there is no fault.

九二田獲三狐，得黃矢，貞吉者。隠伏之物，喻犴猾之人。九二以剛居其位，為君委任，能散險難，能除奸暴之人，如似田獵而獲三狐。能持中直之道而令其正，故曰得黃矢貞吉也。

The Line Statement for Nine in the Second says, "In the field, three foxes are captured, a yellow arrow is obtained, and the divination is auspicious." Foxes are animals skilled in concealment and hiding, used here as a metaphor for cunning and deceitful people. Nine in the Second, with its yang strength in a proper position, is entrusted by the ruler and can dispel dangers and eliminate wicked and violent individuals, just as in hunting when three foxes are captured. It can maintain the upright and correct path, leading everything to order, hence obtaining a yellow bronze arrow and achieving auspiciousness through uprightness.

六三負且乘，致寇至，貞吝者。六三位既不正，而以諂媚上附九四，下乘於二，如似擔負之人乘君子之乘，即寇盜必見其侵傷，故曰負且乘致寇至。以不正之身，雖幸而免，是正人之所賤，故曰貞吝也。

The Line Statement of the Third Line says, "Carrying burdens and riding a carriage, inviting bandits, and being in a state of hardship." The position of the Third Line is inherently not proper, yet it flatters and clings to Nine in the Fourth above, and rides over Nine in the Second below. This is like a servant who should carry heavy burdens but instead sits on a noble's carriage, inevitably attracting bandits who will seize and harm him. Therefore, carrying burdens while riding a carriage invites bandits. Although one may escape temporarily by being in a proper position, he is still looked down upon by the virtuous, hence even maintaining a proper position brings regret.

九四解而拇，朋至斯孚者。拇，足指也；而，汝也。九四位既不正，三亦不正，以相親比，三附於四，如指附足。然九四本應在初，若與三相附，即失其本應；若四能棄三之拇，即初六之朋與已合信，故曰朋至斯孚也。

The line statement for the fourth line, "Nine in the Fourth," says, "Remove the big toe, and friends will come to be trusted." "Thumb" refers to the big toe, and "while" means "you." The position of Nine in the Fourth is not correct, and the position of Six in the Third is also not correct. Therefore, they are closely attached to each other. Six in the Third relies on Nine in the Fourth, just as the big toe relies on the foot. However, Nine in the Fourth originally corresponds with Six at the Beginning. If it sticks closely to Six in the Third, it loses its proper correspondence. If Nine in the Fourth can detach from Six in the Third, the friend, Six at the Beginning, will then be in sincere harmony with it. Therefore, it says that when friends come, trust is established.

六五君子維有解吉，有孚于小人者。以柔居尊，不自專制，而委九二，任用得人，是有君子之徳而能解釋險難，故曰君子維有解吉也。以君子之道而能散難，即小人雖伏闇昧，亦能信服君子，不敢為非，故曰有孚于小人也。

Six Five Line Statement: "The gentleman maintains a state of resolution, which is auspicious; he gains trust from the petty person." Six Five, being a yin and soft line, occupies a high position but does not act alone or make unilateral decisions. Instead, it entrusts the matter to Nine Two. The person appointed is appropriate, which demonstrates the virtue of the gentleman and his ability to resolve difficulties. Therefore, it is said that the gentleman achieves auspiciousness only through the removal of troubles. By following the way of the gentleman, he can dispel dangers. Thus, even if petty persons hide in the shadows, they will be sincere in their admiration for the gentleman and dare not commit further wrongdoing. Therefore, it is said that he can gain the trust of the petty person.

上六公用射隼于高墉之上，獲之，無不利者。公者，臣之極貴者也。上六以陽居極，故稱公也。居動之上，為解之極，是能去貪暴、除凶悖，故以射隼論之。隼者，貪賤之鳥，鷹鸇之屬。為六三失位不正，隼之為鳥宜居山林，而止於人家墉牆之上，即為人所憎，射之克中，故曰獲之無不利也。

The line statement of the topmost line says, "The prince shoots a falcon perched on a high wall, and succeeds in capturing it; there is no disadvantage." "Prince" refers to the highest rank among the ministers. The topmost line is at the extreme position of the entire hexagram and holds a lofty status, hence it is called "prince." It is located at the top of the trigram of Zhen (Thunder) and at the end of the hexagram of Jie (Release), which is precisely the time to eliminate greed and remove wickedness. Therefore, the metaphor of hunting a falcon is used. The falcon is a greedy and base bird, belonging to the category of eagles and hawks; here it refers to the line six in the third position, which is out of place. The falcon should dwell in mountains and forests, but now it perches on a high wall of a house, naturally arousing people's dislike. Shooting it with one arrow hits the mark, hence the success in capturing it and the absence of any disadvantage.