The hexagram Wuwang (Without Delusion) consists of the trigram Zhen (Thunder) below and Qian (Heaven) above.

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。序卦曰：復則不妄。蓋誘於物而自內出，則賓以從物，無往而不妄；遺物而自外來，則有主於中而性之貴得矣，故無妄之成卦，在剛自外來而為主於內也。

The lower trigram of the hexagram Wuwang is Zhen (Thunder), and the upper trigram is Qian (Heaven). The hexagram statement says: "Wuwang, greatly smooth and favorable for uprightness; those who are not upright will suffer calamity, and it is not favorable to go somewhere." The commentary on the judgment says: "Wuwang means that a strong line comes from outside and takes charge within the inner trigram. It is dynamic and strong, with yang strength in the center and a corresponding line above. Thus, it is greatly smooth and favorable for uprightness. This is the command of heaven. 'If not upright, there will be calamity; it is not favorable to go somewhere.' In a time of Wuwang, where can one go? If heaven's command does not support him, how can he proceed?" The sequence of hexagrams says: "When one returns, there is no delusion." If one is lured by external things and rushes outward from within, then one becomes a follower, chasing after external things, and thus is always deluded. If one can abandon external things and return from outside inward, then one has a clear mind and preserves the value of one's nature. Therefore, the structure of the hexagram Wuwang lies in "a strong line coming from outside and taking charge within."

剛自外來而為主，既不妄矣，是故動而健。何則？乗流而下者易以至，背風而馳者易以逺；今因性循理而不妄，是亦乗流而下、背風而馳之類也，其勢可勝御哉？既動而健矣，又九五之才剛中而應。夫剛不及中則易入為邪，剛過中則謂誠者所居以類至也。夫如是，則大亨以正矣。

A strong force coming from outside and taking control internally is no longer empty or false, hence it is said "moving with strength." Why? Going with the current is easy to reach, and running against the wind is easy to go far. Now, following one's nature and adhering to principles without falsehood is exactly like going with the current or running against the wind, so where is the force that can stop it? Since it is already moving with strength, and there is also the nine in the fifth, which is strong and centered, and corresponds with it in quality. If strength is not balanced with the center, it is easy to go astray; if strength exceeds the center, it becomes self-assured in sincerity and attracts similar forces. In this way, being strong and balanced in the center, it becomes "greatly prosperous in the right way."

其畜諸中也，剛自外來而為主於內；其發於外也，動而健；其在天下皆有應無違，則雷之發於地中而行天下、以動化萬物，不過如此。然則剛自外來而為主於內、動而健、剛中而應，以致大亨以正，是天命非人為也。

It is stored within the heart as "strength coming from outside and becoming dominant within"; when it manifests externally, it is "active and strong"; when it acts throughout the world, it is everywhere in harmony without opposition. Thus, thunder arises from beneath the earth and spreads throughout the world, shaking and transforming all things, no different from this. Therefore, "strength coming from outside and becoming dominant within, active and strong, strong in the center and responding accordingly," thus achieving great smoothness and uprightness. This is the command of heaven, not something human beings can create.

其匪正有眚，何也？目之虛也，不能受播糠之眯；耳之虛也，不能受聚蚊之蚋，凡以至理之中不受外也。今以匪正而容乎無咎之間，是播糠聚蚊之說也，故其匪正有眚。且無妄之世，雖以無妄行者猶有疑於其妄而或繫之，況以匪正行者乎？故曰不利有攸往，象曰無妄之往何之矣，天命不佑行矣哉。

What does "its non-righteousness brings calamity" mean? The eye is empty, unable to tolerate even a speck of chaff that irritates it; the ear is empty, unable to bear the buzz of a swarm of mosquitoes—this is because the ultimate truth cannot tolerate foreign impurities. Now, if something unrighteous is mixed among "no blame," that is like chaff irritating the eye or a swarm of mosquitoes making a thunderous noise. Therefore, "its non-righteousness brings calamity." Moreover, in a world of disorder, even those who act according to the way of no false pretense may still be suspected of wrongdoing and suffer consequences (like the cow in the third line being led away). How much more so for those who act in an unrighteous manner? Therefore, "it is not advantageous to go on." The Commentary on the Judgment says, "To go in a way of no false pretense, where can one go? Heaven's mandate does not favor, so how can one proceed?"

象曰：天下雷行，物與無妄，先王以茂對時育萬物。雷在地中，以至地奮而行天下，皆有節焉，未嘗妄也。惟未嘗妄，故能感物而物應之；物之所以感，以乗理應時而不能違也。雷之動息以時，故物以時應而不能違。然則先王又烏能違時而求物之裕，若揠苗者哉？於是先王以茂對時育萬物。謂之茂對，則以四時之中，其氣機蒸濡而不測之變不與焉，則論其育之之法，不為不茂矣。

The Great Image Commentary says: "Thunder resounds throughout the world, and all things attain genuine and sincere existence. Thus, the former kings followed this principle, governing the great earth in accordance with the heavenly timing and nurturing all things." Thunder is hidden within the earth, but when it emerges and moves forth across the world, it maintains order and does not act in vain. Because it does not act in vain, it can move and influence all things, which respond to it. All things are moved because they follow the principles and the proper seasons, and they cannot be violated. The movement and stillness of thunder are in harmony with the proper time, so all things respond in accordance with the time and cannot be violated. Therefore, how could the former kings violate the heavenly timing in order to seek the abundance of all things, like the person who pulls up the seedlings to help them grow? Thus, the former kings governed the great earth in accordance with the heavenly timing to nurture all things. Saying 'prosperous and harmonious' means that within the four seasons, the vital energy rises and moistens, changing in ways that are unpredictable and not within human control. Therefore, even if we consider only the methods of nurturing used by humans, they are already considered great and extensive.

初九：無妄，往吉。象曰：無妄之往，得志也。雜卦曰：震，起也；艮，止也。艮陽在上，為得其所故止；震陽在下，未得其所而止，未得其所而起，此理之常也。則初九以剛在下而往，亦理之常，豈曰妄哉？故曰無妄往吉也。

The line statement for the first line says: "True and without false pretense, going forward brings good fortune." The small image commentary says: "Going forward without false pretense means the mind's aspirations are realized." The miscellaneous trigrams commentary says: "Zhen (Thunder) is to rise up; Gen (Mountain) is to stop." The upper yao of Gen (Mountain) is yang, so it stops because it has already attained its proper place; the lower yao of Zhen (Thunder) is yang, but stopping before attaining its proper place is impossible. To rise up before attaining its proper place is natural. Therefore, the first line, with a yang yang line at the bottom moving forward, is also natural, so how can it be considered false? Thus it says, "Without false pretense, going forward brings good fortune."

六二：不耕穫，不菑畬，則利有攸往。象曰：不耕穫，未富也。唱者，君之分；隨者，臣之分。六二執柔處中，隨而不唱，得臣之分者，故為不耕穫、不菑畬。不耕而獲，言終其功也；不菑而畬，言因其業也。六二體震之性，志於往而近妄者也；惟不耕而獲、不菑而畬，然後利有攸往，言其動如此，不為妄也。

The Line Statement for the Second Line says: "Not personally cultivating the land yet having a harvest, not personally clearing new fields yet having fertile land, this is favorable for going somewhere." The Small Image Commentary says: "Not cultivating and yet obtaining a harvest, is not seeking wealth." Leading the way is the ruler's position; following behind is the subject's position. The Second Line maintains flexibility and is in the central position, only following without leading, thus fulfilling the subject's duty. Therefore it says, "Not cultivating and yet obtaining a harvest, not clearing new fields and yet having fertile land." "Not cultivating yet obtaining a harvest" refers to completing the achievements of others; "Not clearing new fields yet having fertile land" refers to continuing an existing foundation. The Second Line's nature is associated with Zhen, which has a dynamic quality, and its mind is oriented towards movement, originally close to illusion. Only when it achieves "not cultivating yet obtaining a harvest, not clearing new fields yet having fertile land" does it become favorable for going somewhere — meaning that its action in this way is not illusory.

六三：無妄之災，或繋之牛，行人之得，邑人之災。象曰：行人得牛，邑人災也。以柔應剛，其志不妄者也，而九四以剛阻其前，無妄之災也。匪正則稱眚，言人自為之也；無妄則稱災，言天實為之也。柔之為物，順者也；為順，故物或之然，言三之得九四之災也。蓋六三之行不妄，九四疑而繫之，乃所以為無妄，故曰行人之得，邑人災也。

The line statement for the third line says: "Unexpected disaster: someone tied up a cow there, and a passerby took it away, becoming a disaster for the people of the town." The Small Image Commentary says: "The passerby obtaining the cow becomes a disaster for the people of the town." The third line, being flexible, originally corresponds to a yang line, and its intention is not false. However, the fourth line, being yang, blocks it in front, which causes this unexpected disaster. Something not properly done is called "sheng," meaning something caused by oneself. Something that is true and without falsehood yet suffers disaster is called "zai," meaning something caused by heaven. Flexibility by nature is gentle; because it is gentle, external things sometimes treat it in this way — meaning the third line suffers disaster from the fourth line. The third line's actions are not false, but the fourth line suspects it and ties it up, which exactly constitutes "wu wang zai," so it is said, "the passerby obtains it, and the people of the town suffer disaster."

九四：可貞，無咎。象曰：可貞無咎，固有之也。其才、其位適當而不偏勝，乃所謂正也。不得不正，則才勝於位猶之可也，位勝其才則不可；九四才勝其位者也，故曰可正。而無咎者，為其足以固其位，與折足覆餗者異矣。

The fourth line statement says: "It is possible to maintain uprightness, and there will be no misfortune." The Small Image Commentary says: "It is possible to maintain uprightness without misfortune, because it inherently possesses this virtue." When one's ability matches exactly with their position without leaning too much in either direction, this is called "uprightness." If one cannot achieve perfect uprightness, then having greater ability than position is acceptable, but having greater position than ability is not. Since the nine in the fourth line has greater ability than position, it is said "it is possible to maintain uprightness." The reason there is no misfortune is because it is sufficient to maintain its position, which is different from the situation in the "Ding" hexagram where the tripod is broken and the food inside is overturned.

九五：無妄之疾，勿藥有喜。象曰：無妄之藥，不可試也。易乗則為疾，然九五剛健中正，位乎天徳，與豫六五異矣，則其為疾可勿藥也。勿藥則有喜。蓋以謂蔽之所以為妄，譬諸飲藥以加疾也；非妄也，疑其為妄而繫之；以非疾也，疑於為疾而藥之，妄也。

The line statement of the fifth line says: "A disease acquired by chance in a time of no false expectations will naturally bring joy without the need for medicine." The Small Image Commentary says: "Medicine in a time of no false expectations should not be used carelessly." When one is oppressed by others, it becomes illness. However, the fifth line is strong and upright, occupying the position of Heavenly Virtue. It differs from the fifth line of the Hexagram Yu, which becomes illness by overpowering the fourth line. Therefore, this illness does not require medicine. Without medicine, there will naturally be joy. This means that treating "obstruction" as false expectation is like taking medicine that worsens the condition. If something is not false expectation, yet one suspects it is and tries to restrain it; if something is not illness, yet one suspects it is and uses medicine—only then is it truly false expectation.

夫眾有之芸芸，迷者以為貞也，悟者以為妄也。以為貞者固非，以為妄者亦未是也。老氏曰：滌際元覽，至理則無一疵矣。若觀一疵而攻之，則是妄。上九：無妄，行有眚，無攸利。象曰：無妄之行，窮之災也。在下而未得其所則動，在上而已得其所則止，此理之常也。今上九懼乾而猶上行，是不知常而妄作者也，宜其有眚而無攸利也。

All things exist in a confused and chaotic manner. The confused regard them as real, while the enlightened regard them as illusory. To regard them as real is wrong, but to regard them as illusory is also not entirely correct. Laozi said: "Purify the mind to see the profound and subtle," and when one reaches the ultimate truth, there is no flaw. If one focuses on eliminating a flaw, that itself is an illusion. The line statement of Upper Nine says: "To act with sincerity and without illusion, yet such action brings calamity and no benefit." The small image commentary says: "In a world of no illusion, yet one still acts, which brings calamity from reaching the extreme." When one is in a lower position and has not yet reached its proper place, one should act; when one is in a high position and has already reached its proper place, one should stop. This is the constant principle. Now, Upper Nine has reached the extreme of the Heaven trigram yet continues to move upward, which is not understanding the constant principle and acting recklessly. Hence, it incurs calamity and brings no benefit.

乾下艮上。大畜：利貞，不家食吉，利渉大川。彖曰：大畜，剛健篤實輝光，日新其徳。剛上而尚賢，能止健，大正也。不家食吉，養賢也。利渉大川，應乎天也。大畜，畜賢之卦也。能畜徳然後畜賢，故先曰剛健篤實輝光日新其徳，言畜徳也；次曰剛上而尚賢，能止健，大正，言畜賢也。

The hexagram Daxu has the lower trigram Qian (Heaven) and the upper trigram Gen (Mountain). The hexagram statement says: "Daxu is favorable for uprightness; if one does not stay at home to sustain oneself but instead receives sustenance in the court, it is auspicious, and it is favorable to cross a great river." The commentary on the judgment says: "Daxu signifies vigorous strength, sincerity, and radiance, renewing its virtue day by day. Yang is above and values the virtuous, thus restraining the vigorous strength, which is great uprightness. 'Not staying at home to sustain oneself is auspicious' means to nourish the virtuous. 'Favorable to crossing a great river' means to follow the heavenly way." The hexagram Daxu signifies the cultivation of the virtuous. One must first accumulate virtue before being able to cultivate the virtuous, so it first says "Vigorous strength, sincerity, and radiance, renewing its virtue daily," which refers to accumulating virtue; then it says "Yang above and valuing the virtuous, restraining the vigorous strength, great uprightness," which refers to cultivating the virtuous.

人之生也，自其赤子含徳已厚矣，惟柔而不能有己也，順而不違物也，故萬物之來，得以搖動而攓取之，於是向之所畜蕩然一散，空空如也。聖人不然，立其大者以剛健，惟剛健故能積而篤實；其發外而為光輝，而其為光輝非若火然薪盡而滅也，足以日新其徳矣。

When a person is born, the virtue he possesses at the very beginning is already profound, yet it is soft and weak, unable to hold on to itself, yielding and not resisting external influences. Therefore, when external things come, they can shake him and take away what he has. Thus, the virtue he had before is suddenly lost, leaving him empty and nothing. The sage is not like this: he first establishes a great fundamental principle, using strength and firmness. Because of this strength and firmness, he can accumulate and become solid. This solid virtue manifests as radiance, but unlike fire that goes out when the fuel is exhausted, this radiance continues, sufficient to renew his virtue day by day.

日新其徳，故徳日新。徳已新者，徳成之終也；日新其徳者，畜徳之始也。畜徳至於輝光日新其徳，則賢者能者瞿瞿而向之，若輝之類明大矣，於是可以尚賢而止健也。謂之剛上者，上九之謂也。育賢宜以柔，畜賢宜以剛也。尚賢故賢者在位，止健故能者在職；尚賢止健，大者之正也。

"Daily renewal of virtue," so virtue is renewed day by day. When virtue has already been renewed, it marks the end of achieving virtue; but being able to renew virtue day by day marks the beginning of cultivating virtue. When cultivating virtue reaches the stage of radiance and daily renewal, the virtuous and capable will be surprised and come to him, like bright light shining brightly. At this point, it is appropriate to honor the virtuous and restrain the strong. The term "strong at the top" refers to the Nine at the Top. Cultivating the virtuous should use softness, while nurturing the virtuous should use strength. Honoring the virtuous leads to their being in position; restraining the strong leads to the capable being in office. Honoring the virtuous and restraining the strong is precisely the correct way of "greatness."

賢者能者有養之道，故詩以況嘉魚甘瓠焉。誠能尚賢使能，則天下不待家食而人被其養矣，故曰不家食吉，養賢也。夫涉險犯難，莫利乎能在職；眾助莫盛乎此，故有利涉大川。然則曰應乎天，何也？得人則得天，且既賚以涉難之良弼矣，內之扶之涉難，所以應天也。

The wise and capable should have the way of supporting and nurturing others, so the "Book of Poetry" uses "In the south there are fine fish" and "Sweet gourds hang in abundance" to compare with the banquet for the virtuous. If one truly respects and employs the virtuous, then all people under heaven will not need to work for themselves but will be supported by him, so it says "Not eating at home is auspicious, it is nurturing the virtuous." To cross dangerous obstacles and face hardships, nothing is more beneficial than employing the capable in their positions; the support of the people is no greater than this, so it says "Beneficial for crossing great rivers." Then why is it said "Responding to heaven"? Gaining the people's hearts is to gain the will of heaven; and moreover, since heaven has already bestowed upon you a loyal minister to help you overcome difficulties, if you appoint him to the court and assist him in overcoming the difficulties together, this is precisely following the will of heaven.

象曰：天在山中，大畜，君子以多識前言往行，以畜其徳。聖人之畜徳也求諸已，所謂剛健篤實輝光日新其徳是也；君子之畜徳也資乎人，所謂多識前言往行是也。有徳必有言，然則前言，徳在中矣；君子成徳為行，然則往行，徳在中矣，故君子之畜徳莫良乎前言往行也。然而前言悉皆徳言也，往行未必皆徳行也，在夫多見而識之；識之，則不逆於所聞矣。

The Great Image Commentary says: "Heaven is stored within the mountain, which is the image of the Great Accumulation hexagram; the gentleman thus accumulates much by remembering the words of former sages and the deeds of the past, to cultivate his own virtue." The sage accumulates virtue by seeking it within himself, as expressed by "strong and upright, radiating brilliance, renewing his virtue daily." The gentleman, however, accumulates virtue by drawing upon others, as expressed by "knowing much of the words of former sages and the deeds of the past." A virtuous person must surely have words, so the "words of former sages" contain virtue; the gentleman regards cultivating virtue as his conduct, so the "deeds of the past" also contain virtue. Therefore, there is no better way for the gentleman to accumulate virtue than by drawing upon the words and deeds of the past. However, the words of former sages are mostly virtuous, but the deeds of the past may not all be virtuous. The key lies in seeing much and remembering it; if one can remember, he will not contradict the teachings he has heard.

初九：有厲利己。象曰：有厲利己，不犯災也。大畜之時，賢者在所尚，健者在所止。三陽以健進，皆在所止，而初九尤其健之始也。凡事於其正始則常嚴，故初九有厲利己，然後不犯災。所謂己者，謹其分守而不敢進越之謂也。

The line statement for the first line (Initial Nine) says: "There is danger, advantageous to self-restraint." The Small Image Commentary says: "There is danger, advantageous to self-restraint, meaning not to provoke calamity." During the hexagram of Great Accumulation, the virtuous are to be esteemed, and the strong and vigorous are to be restrained. The three yang lines, by their vigorous advancement, are all subject to restraint, and the Initial Nine is especially so, as it represents the beginning of strength. In all matters, when beginning properly, one must be strict. Therefore, the Initial Nine "has danger, advantageous to self-restraint," and only then does it avoid calamity. The term "self-restraint" refers to guarding one's proper limits and not advancing beyond one's position.

九二：輿說輹。象曰：輿說輹，中無尤也。大有以柔有也，故九二大車以載，有攸往無咎；大畜以剛畜也，故九二輿說輹。為臣之道，欲方以載其上、圓以行乎下，故當取象於車焉。大畜之時，方且正君臣之分，取載其上而已，無事乎圓以行於下也，故稱輿焉。輿之所脫輹，以分守之至嚴，未可越而進也。

The line statement of nine two says: "The carriage has lost its axle's fubu." The small image commentary says: "The carriage losing its fubu indicates being in the center without error." In the hexagram Da You, which is about the softness preserving possession, its nine two says "A big carriage carries, going somewhere without blame." In the hexagram Da Xu, which is about the hardness restraining, its nine two says "The carriage losing its fubu." The principle for a minister is to be upright in bearing the sovereign and flexible in dealing with the people below, so it should take the image of a carriage. However, in the hexagram Da Xu, the proper distinction between sovereign and minister is being established, so only the aspect of bearing the sovereign is taken, without the need for flexibility in dealing with the people below, hence only "the carriage (body)" is mentioned. The reason the carriage loses its fubu is because the boundaries are extremely strict, and it is not yet permissible to advance beyond one's position.

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。畜至於九三，則君臣之際志交而情通，畜道於是亨矣，故曰良馬逐，言三陽之並進也。方輿脫輹則知艱，及良馬逐則易之，人情之常也；天不假易，故曰利艱貞。又當戒習所以載其上而衛其亨之事，故曰閒衛。

The statement of the third line says: "A good horse galloping, it is advantageous to maintain uprightness in difficult circumstances; it is advantageous to practice driving and defense daily, and to go forward." The Small Image Commentary says: "It is advantageous to go forward, because it is in harmony with the will above." When the trigram reaches the third line, the ruler and minister have mutual understanding and harmony, thus the way of nurturing becomes smooth, so it says "a good horse galloping," referring to the three yang lines advancing together. When the carriage removes the rabbit, people realize the difficulty, but when the good horse gallops, they become careless, which is human nature. Heaven does not tolerate carelessness, so it says "advantageous to maintain uprightness in difficulty." It also warns to practice the duties of carrying the sovereign and guarding this smoothness, so it says "practice driving and defense."

夫方以載上之義，於其脫輹之時固不廢矣；衛其身之智，於其利已之時固不廢矣，非至良馬逐而始為之也，至是又習復而已。語曰：學而時習之。由始而習之於復也。夫利其身而忘其君，不若利其君而忘其身；利其君而忘其身，又不若方以載乎君而周衛其身之為兼得也，故稱輿衛焉。如是然後利有攸往，一有偏廢，則有攸往不利也。

The principle of uprightness and bearing the meaning of serving the sovereign is established from the beginning, and is not abandoned when the carriage is removed and the rabbit is hidden. The wisdom of self-protection is also not abandoned when practicing self-restraint. It is not that one begins to act only when "the good horse follows," but at that time one merely reviews and repeats what has already been learned. The Analects say, "When you study something, review it at the proper time." This means learning at the beginning and reviewing through repetition. To seek personal gain while forgetting the sovereign is worse than seeking the sovereign's benefit while forgetting oneself; seeking the sovereign's benefit while forgetting oneself is still worse than both upholding the sovereign with uprightness and protecting oneself thoroughly, achieving both aspects. Therefore, it is called "carriage protection." Only then is it beneficial to move forward; once either aspect is neglected, moving forward becomes disadvantageous.

六四：童牛之牿，元吉。象曰：六四元吉，有喜也。下卦受畜者也，上卦皆畜其下者也，雖六四之柔，亦足以畜其下者，有分義故也。童牛，私慾不行而順者；牿，角械也。牛雖順物，其角猶剛，今且牿之，則剛又不用矣，此順之至也，燮友柔克，此之謂也。

The line statement for the sixth line in the fourth position says: "Attach a wooden crossbar to the horns of a young ox; great good fortune." The Small Image Commentary says: "The great good fortune of the sixth line in the fourth position is due to joy." The third line of the lower trigram is restrained, and the third line of the upper trigram restrains those below it; even though the sixth line is a yin line, it is sufficient to restrain the yang lines below it, because its position and righteousness are on the right side. "Child ox" refers to an ox whose desires have not yet arisen and is therefore gentle; "gū" refers to the wooden framework attached to the horns. Although the ox is gentle by nature, its horns are still hard. Now, with the wooden framework added, even this hardness is prevented, which represents the extreme of gentleness. The Book of Documents, The Mandate of Heaven, says, "Those who are harmonious and gentle use gentleness to overcome hardness," which is exactly what this refers to.

六五：豶豕之牙，吉。象曰：六五之吉，有慶也。豶豕，不純乎陽矣，其能制物而物不敢犯者，以有牙也，所謂平康正直者也。六四、六五皆取其私慾不行然後能畜，徳既厚者何也？惟私慾不行然後能畜，既徳厚則無所事剛而不犯，所以取象如此也。六四有喜而已，六五有慶，則四方來賀之謂也。

The line statement of the fifth line says: "The teeth of a castrated pig, auspicious." The small image commentary says: "The auspiciousness of the fifth line is due to a fortunate and prosperous situation." A castrated pig has lost its pure yang energy, yet it can subdue external things and those external things dare not offend, relying on its teeth — which is exactly what the Book of Documents, the Hongfan chapter, says: "A person who is peaceful and upright uses righteousness to deal with others." Both the fourth and fifth lines take the meaning of "private desires not arising first, then they can be restrained." So, when virtue is already profound, what does it refer to? It refers to the fact that only when private desires do not arise can they be restrained; when virtue is profound, one does not need to use strength, and people do not dare to offend, hence the symbolic meaning. The fourth line merely mentions "having joy," while the fifth line says "having celebration," meaning that people from all directions come to congratulate.

上九：何天之衢，亨。象曰：何天之衢，道大行也。天衢，賢者之所由以天上達者也，畜道成則天衢以亨焉。大畜者，君臣相遇之時；君臣相遇而畜道大成，然後能使天衢亨，則賢才無不違矣。所以致此，則上九之福，故曰何天之衢亨也。

The line statement for the top line says: "What an open and penetrating heavenly way, it is smooth and prosperous." The Small Image Commentary says: "What is the heavenly thoroughfare? It is the great way that allows passage. 'Heavenly thoroughfare' refers to the path by which the virtuous can ascend to heaven (the court). When the way of cultivation is complete, the heavenly thoroughfare becomes unobstructed. The hexagram Great Accumulation represents the time when the ruler and minister meet. When the ruler and minister meet and the way of cultivation is fully accomplished, then the heavenly thoroughfare becomes unobstructed, and thus virtuous people will not fail to come. To achieve this situation is precisely the fortune of the top line, hence it says 'What is the heavenly thoroughfare, it is smooth.'"

震下艮上。頥：貞吉，觀頥，自求口實。象曰：頥貞吉，養正則吉也。觀頥，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，頥之時大矣哉。頥之成卦，上止而下動，其中虛焉，頥之象也。草木之養枝葉者在其本，人之養百體者在其頥，故頥，養也。

The Hexagram Yi has the Zhen trigram below and the Gen trigram above. The Hexagram Statement says: "Yi, to maintain correctness brings good fortune; observing the nourishment of others, one also seeks food for oneself." The Commentary on the Judgment says: "Yi, to maintain correctness brings good fortune, because what is nourished is correct and thus brings good fortune. Observing nourishment means observing who is being nourished; seeking food for oneself means observing how one sustains oneself. Heaven and Earth nourish all things; the sage nourishes the virtuous and extends his grace to the people. The timing of the Hexagram Yi is truly great." The structure of the Hexagram Yi is that the upper trigram is still and the lower trigram is active, with the middle empty, which corresponds to the image of the mouth and jaw. Grass and trees nourish their branches and leaves through their roots; humans nourish their entire body through their mouth and jaw. Therefore, "Yi" means nourishment.

所養正，則擴而充之無往而不正矣；所養邪，則擴而充之無不為邪，故養正則吉也。自養者也，然後可以觀人之所養與其自養，蓋取人必以身故也。人之所養有賢否，所養正則人賢可知矣，所謂不知其君視其臣是也；人之自養有邪正，自養正則施於人可知矣，所謂察其所安、人焉廋哉是也。

If one cultivates the right things, then extending and fulfilling them fully, there is no place where they are not right; if one cultivates wrong things, then extending and fulfilling them fully, there is no place where they are not wrong. Therefore, it is said, "Cultivating the right leads to good fortune." First, one must cultivate oneself properly, then one can observe what others cultivate and how they cultivate themselves, because taking others as a standard must first be based on oneself. Others who cultivate people have both virtuous and unvirtuous ones; if the people they cultivate are upright, then their own virtue is known, which is what is meant by "Not knowing the ruler, look at his ministers." Others who cultivate themselves have both right and wrong ways; if their own cultivation is upright, then how they treat others can be known, which is what Confucius said, "Examine what he is content with, where can he hide?"

夫子以寡慾養心，以直養氣，其自養亦大矣；不觀其養氣與心之大，而觀其自求口實，何也？人之所以忘其大體，善以從事於口體之養；口體求不失義，則其大體可知矣，是以觀其自求口實，則足以知其自養也。

Mencius spoke of reducing desires to cultivate the mind and upholding integrity to cultivate energy; his self-cultivation was also grand. However, here we do not focus on his grand aspect of cultivating energy and mind, but rather on his "seeking sustenance for himself." Why? Because people often forget their greater principles mainly due to their exclusive attention to the nourishment of their bodies and physical needs. If even the pursuit of sustenance for the mouth and body does not lose righteousness, then one can know his greater principles. Therefore, observing how he seeks food for his mouth is sufficient to understand how he sustains himself.

其曰自求，何謂也？蓋有與人求者，如冉子為子華請粟之類是也。為人求則雖請益而無嫌，而使自求，如是則汙矣，故觀人之廉貪，必以觀其自求口實也。君子自養斯可矣，必觀人之所養與自養，何也？蓋養道貴充者也。養既貴充，則一身之肥不如天下之肥為充之至也；欲天下之肥，勢不能人人食之，則必本乎養賢，而養賢以知人為始，是以必觀人之所養與自養，然後知賢而養賢以及萬民也。

What does "self-seeking" mean? There are also cases where people seek on behalf of others, such as when Ran You sought grain for his mother-in-law, Gong Xi Hua. Seeking on behalf of others, even if one pleads repeatedly and increases the request, is not considered improper. But if one seeks for oneself, that would be considered corrupt. Therefore, to determine whether a person is upright or greedy, one must look at how he seeks for his own sustenance. A gentleman is content with his own sustenance; why should he concern himself with the sustenance of others or how others sustain themselves? Because the principle of sustenance lies in being full and extensive. Since the principle is to be full, then personal prosperity is not as fulfilling as the prosperity of the whole world. If one wishes for the prosperity of the world, it is impossible to feed everyone individually, so one must take nourishing the virtuous as the foundation. And nourishing the virtuous must begin with knowing people. Therefore, one must observe both how others sustain themselves and how they sustain themselves, in order to recognize the virtuous, nourish them, and thus benefit the people throughout the land.

天地在六子以養萬物，聖人養賢以及萬民。外天地無為也，無為者不嫌於自在，故不言六子而直曰養萬物；聖人有為也，有為者嫌於自用，故養賢以及萬民焉。飬賢以及萬民而致天下之肥，非大人不足以與此，故頥之時大矣哉。

Heaven and Earth nurture all things through the six trigrams Zhen, Xun, Kan, Li, Gen, and Dui. The sage nurtures virtuous talents and extends his grace to the people. Heaven and Earth act without deliberate effort; since they act without effort, they are not afraid of being described as natural and spontaneous, so the Commentary on the Judgment does not mention the six trigrams but directly says "nurture all things." The sage acts with deliberate effort; since he acts with effort, he fears being accused of being clever and relying solely on his own strength, so he says "nurture virtuous talents and extend grace to the people." By nurturing virtuous talents and extending grace to the people, the world becomes prosperous. It is not that a great person cannot do this, so it is said "the timing of nurturing is great indeed."

象曰：山下有雷，頥，君子以慎言語，節飲食。山也者，附萬物之成形於外者也；雷也者，作萬物之生氣於內者也。所以養物，二者為盛，有頥之義焉。言語不慎則招外患，飲食不節則起內患，所以自養也。言語之不輕也如山，飲食之有節也如雷，視其後者而鞭之，則自養之道盡矣。

The Great Image Commentary says: "A mountain with thunder beneath it is the image of the Hexagram of Nourishment; thus, the gentleman is cautious in speech and restrains his diet." The mountain is what attaches the formed shapes of all things externally; the thunder is what stirs the life qi internally. These two are most grand in nurturing all things, and contain the meaning of "nourishment." Incautious speech brings external calamities, and unregulated diet causes internal illnesses, so one should cultivate oneself in this way. Being cautious in speech is like the mountain, steady and unmoving; restraining diet is like thunder, timely and intermittent. If one also follows the method mentioned in the Zhuangzi, "whenever one falls behind, whip that one," then the way of self-cultivation is complete.

初九：舍爾靈，觀我朶頥，凶。象曰：觀我朶頥，亦不足貴也。初九以剛明之才而在沉潛之地，靈之象也，君自養如靈龜則足矣，故莊子有曳尾於塗中之辭焉。初九不善自養，乃躁動而求養於人，故曰舍爾靈，觀我朶頥。夫靈善潛而不志於義，乃躁動而求養於人，朶頥而食斯賤矣。有靈之徳，則求口實無嫌也；舍靈之徳而觀朶頥，則不可也。舍己之靈而曰爾，觀人之朶頥而曰我，蓋不知物我之辨有如此也。

The line statement for the first line says: "Abandon your own spiritual turtle, yet gaze at me chewing, which is ominous." The small image commentary says: "Gazing at me chewing, is not worth considering." The first line, with its strong and discerning quality, is in a state of concealment, which is the image of the spiritual turtle. Originally, self-cultivation is sufficient, like the spiritual turtle (which breathes but does not eat). Therefore, the "Zhuangzi" says that the spiritual turtle would rather drag its tail through the mud. The first line is not good at self-cultivation, yet it is restless in seeking sustenance from others, hence the statement "Abandon your own spiritual turtle, yet gaze at me chewing." The spiritual turtle is naturally good at concealment, yet it has no concern for righteousness, and instead is restless in seeking sustenance from others, chewing with its cheeks hanging down, which is base. If one has the virtue of the spiritual turtle, then seeking food in the mouth is not questionable. But abandoning the virtue of the spiritual turtle and gazing at others chewing, that is not acceptable. Abandoning one's own spiritual turtle and referring to it as "your," while gazing at others chewing and referring to it as "me," shows how confused it is about the distinction between things and self.

六二：顛頥，拂經，於丘頥，征凶。象曰：六二征凶，行失類也。以上養下謂之顛頥，六二之養初九，頥顛也；然二猶未離乎下體也，未離乎下體而養下，則亂頥之經矣。蓋在上者養、在下者受養於上，此頥之經故也。山，善養物者也；丘雖不足於山之徳，然亦不待下之養。六五，養道之不足者也，而往養焉，則是於丘頥者；於頥則征而凶矣。

The line statement for line six-two says: "Seeking nourishment by turning downward, going against the norm; instead turning to the hill (line upper nine) for nourishment, going there brings misfortune." The small image commentary says: "Six-two going forward brings misfortune, because its action has lost its kindred." The term 'reversed nourishment' refers to the situation where the upper nourishes the lower. When six-two nourishes initial nine, it is reversed nourishment. However, six-two has not yet left the lower position, and by not leaving the lower position to nourish below, it disrupts the norm of nourishment. Because the norm of nourishment is that the upper provides nourishment to the lower. Mountains are good at nourishing all things; hills, although not as virtuous as mountains, do not need to be nourished from below. Six-five is the one who lacks nourishment in the way of nourishment, yet six-two goes to nourish it, which is like seeking nourishment from a hill. In terms of the norm of nourishment, this going forward brings misfortune.

蓋六五從上九之養，不待六二也。如人君而受教者也，自有師傅與左右輔弼之臣，彼踈逖小臣惟祇若王明而已；亦欲有教焉，則失類而凶矣。失類而凶，言不足以得友也。

Since the sixth line in the fifth position receives nourishment from the ninth at the top, it does not need the second line. It is like a sovereign who receives guidance, with the Grand Tutor and Grand Keeper as well as senior ministers on his side; those distant and minor officials only need to respectfully obey the sovereign's clear commands. If he also wishes to offer advice, then he loses his kindred and incurs misfortune. 'Losing his kindred and suffering misfortune' means he is not able to gain the support of like-minded friends.

六三：拂頥，貞凶，十年勿用，無攸利。象曰：十年勿用，道大悖也。民不正，不能以自養也；又由上九以養，不能有所養也，則順之道喪矣，不止失上下之經而已，故曰拂頥。拂頥凶可知矣。觀其自養則不正，觀其所養又無有以資養於人也，則又何有足用之時？故曰十年勿用而無攸利。所以過十年而用者，以其知變而上有應故也。

The line statement for the third line says: "Going against the way of nourishment, holding to this leads to misfortune; for ten years there is no use for it, and there is nothing beneficial." The small image commentary says: "For ten years not to be used, is a great contradiction in principle." The people (referring to the third line) are themselves not upright, so they cannot nourish themselves; they also rely on the top line to nourish them. Since they cannot nourish others, they lose the way of yielding, not only losing the proper relationship between above and below, but also saying "contrary to nourishment." The misfortune of "contrary to nourishment" is evident. Looking at its self-nourishment, it is not upright; looking at what it nourishes, it has nothing to offer others. Then when can it be used? Therefore, it says "for ten years not to be used and there is nothing beneficial." The reason why it can still be used after ten years is because it understands flexibility and there is a corresponding reason above.

六四：顛頥，吉，虎視眈眈，其欲逐逐，無咎。象曰：顛頥之吉，上施光也。自養正然後有所養，六二、六四皆自養焉能有所養者也；然六二未離乎下，而六四則在上矣，故六二不如六四顛頥而吉也。大扺自養正則於朶頥不觀，其自視正矣；自視正，故視則有威，如虎之眈眈然也。其欲逐逐，言不充其欲者也。虎亦食物者也，今曰其欲逐逐，則是有虎視威而元虎之貪也。夫自覧英華於外而懐歆羨之心，則徇物而喪矣；今其視眈眈，目不榮於紛華，其欲逐逐，心不主於歆羨，自養如此，宜無咎矣。

The statement of the fourth line says: "To nourish downward in reverse, it is auspicious; like a tiger watching intently, desires are slow and not urgent, there is no misfortune." The Small Image Commentary says: "The auspiciousness of reversing the mouth is due to the grace and generosity of the superior one." One must first cultivate oneself properly before being able to nourish others; both the second line and the fourth line are capable of self-cultivation and then nourishing others. However, the second line has not yet left the lower part, while the fourth line is already in the upper part, so the second line is not as capable as the fourth line of "reversing the mouth" and thus achieving auspiciousness. Generally, those who cultivate themselves properly do not look upon others' eating with envy. They look at themselves and find themselves upright. When one looks at oneself and finds oneself upright, one's gaze naturally carries authority, like a tiger watching intently. "Desires are slow and not urgent" means that one does not indulge one's desires. Tigers also eat, but now it is said that they have "slow desires," meaning they have the tiger's gaze but not the tiger's greed. If one looks at the outside world's splendor and feels envious, then one is chasing external things and losing oneself. Now, with a steady gaze, one's eyes are not dazzled by worldly distractions; with slow desires, one's heart is not dominated by envy. When self-cultivation reaches this level, there is naturally no misfortune.

六五：拂經，居貞吉，不可涉大川。象曰：居貞之吉，順以從上也。在上宜能養下者也，陰道常乏，不能有所養而從上九之養，拂乎經矣。六二、六五皆拂經而無凶，何也？君子所貴自養而已，自養者正中，雖不能有所養，於所養之經拂，未有害也，是以不言凶咎也。惟有所養則輔之者眾，然後可動；今不能有所養，則不可以動，是以利居而不可以涉大川也。

The line statement of the fifth line says: "Going against the norm, staying in a proper position brings good fortune, but one cannot cross a great river." The small image commentary says: "Good fortune from staying in a proper position is due to being gentle and following above (the top line)." Being in a superior position should be able to nourish those below, but the nature of the yin is often insufficient, so it cannot nourish others but must receive nourishment from the top line, thus going against the norm. Both the second line and the fifth line "go against the norm" yet are not ominous. Why is that? Because what the gentleman values is self-nourishment. If self-nourishment is achieved in a proper and balanced way, even if one cannot nourish others, going against the norm in the conventional way of nourishment does not cause harm, so it is not said to be ominous. Only those who can nourish others and assist them can take action. Now, since one cannot nourish others, one cannot take action, so it is advantageous to stay in a proper position and not to cross a great river.

上九：由頥，厲吉，利涉大川。象曰：由頥厲吉，大有慶也。由頥，六五以下皆由我養也。以道養天下，乃居尊位大中者之事，而以上九為之則厲矣；其所以吉者，澤被生民故也，此周公之事也。由頥則得眾助，故利涉大川，與六五異矣。

The statement for line nine at the top says: "The world is sustained by him, there is danger but it is auspicious, beneficial for crossing a great river." The Small Image Commentary says: "Sustaining through danger brings great blessings." The term "sustaining through danger" refers to the fact that all below the fifth line depend on me for sustenance. To govern the world with virtue is the responsibility of a ruler in a superior position who is in the center. However, when it is the top line that does this, there is danger. Yet it still brings auspiciousness because the people benefit from his grace, just as was the case with Duke Zhou's regency. Since the world is sustained by him, he receives the support of the people, so "it is beneficial to cross a great river," which differs from the fifth line (which is not beneficial for crossing a great river).

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。眾足以過寡，得位足以勝失位，得道足以勝失道；四陽眾矣，又得位中，則大者過矣，故為大過。

The hexagram Great Excess has the trigram Xun (Wind) as its lower trigram and Dui (Lake) as its upper trigram. The hexagram statement says: "Great Excess, the beam is bent, advantageous to go forward, and smooth." The commentary on the judgment says: "Great Excess refers to excessive yang. The beam being bent indicates the softness at both ends. When excessive yang is in the center, acting with humility and joy, it is advantageous to go forward, thus achieving smoothness. The timing of the Great Excess is indeed great." Majority can overcome minority, the properly positioned can overcome the improperly positioned, and the virtuous can overcome the unvirtuous. Four yang lines are already excessive, and they are also in the center and properly positioned, which is called "great excess," hence the name Great Excess.

雖然，大者過則必有為非常之事以立非常之功，豈聖人之心也哉？特以棟橈而已。且負眾榱以庇下者，棟也；今本末皆弱，其為棟也橈，則所以庇者將傾，大者安得不過哉？然過而不剛，則無獨立不懼之勇；過而不中，則有過涉滅頂之害，故曰剛過而中。

Though this is so, if the great one exceeds the proper measure, he must do extraordinary things and achieve extraordinary accomplishments. Is this the true intention of the sage? It is merely because the main beam is bent that it must be so. The main beam, which bears many rafters to shelter those below, is now both ends weak, and the main beam bends. Therefore, the sheltering structure will collapse. How can the great one not go beyond the proper measure? However, if one exceeds without firmness, there will be no courage to stand independent and fearless; if one exceeds without being in the center, there will be the danger of drowning while crossing deep water. Therefore, it is said, "Excess with firmness and centeredness."

而又內伏行以巽而藏用，外見以說而顯諸仁。如此則利有攸往，利有攸往則藏弱者扶、衰者拯，而棟復隆矣，是以亨也。大過之時，非大者不足以有為也，故曰大過之時大矣哉。

It operates internally, acting with humility and concealing its function; externally, it shows joy and manifests benevolence. This is favorable for movement. When movement is favorable, the weak and hidden receive support, the declining are saved, and the great pillars are restored, hence achieving success. During the time of Great Excess, one must be a great one to accomplish anything, hence it is said, "Great Excess indeed is the time for greatness."

象曰：澤滅木，大過，君子以獨立不懼，遯世無悶。獨立不懼、遯世無悶，二者皆君子之所以大過人者也。夫上有棟橈之勢未易救也，前有滅頂之害未易往也，君子乃獨立不懼，所以大過人者也。棟之橈也，民將失其庇焉；棟可隆也，君子不得有為於遯世焉，是則可悶也，乃謷然而不悶，是亦所以大過人者也。

The Great Image Commentary says: "A great flood has submerged the trees, which is the image of the Great Exceeding hexagram; the gentleman thus stands independent in the world without fear, and retreats from the world without distress." To stand independent without fear and to retreat from the world without distress are both qualities that distinguish the gentleman from ordinary people. Above there is a bent beam, which is difficult to correct; ahead there is a disaster that drowns the head, which is difficult to approach; yet the gentleman can stand independent without fear, which is precisely his surpassing quality. When the beam bends, the people lose their shelter; the beam could once again be raised high, yet the gentleman, by retreating from the world, cannot achieve his deeds, which should cause distress; yet he remains content and undisturbed, which is also precisely his surpassing quality.

初六：藉用白茅，無咎。象曰：藉用白茅，柔在下也。天下之勢，有可以為，有不可以為者，君子亦末如之何矣，所謂木顛於一繩所維是也。其可以為者，又須所處之地、所資之才兼得而後可。上六之才不足者也，初六則位不足也。君子進而有為，則可使棟橈成強直之勢；退而無為，則若白茅之無咎。當澤滅木之世，得平地以自措則斯安矣，又藉之以柔，何咎之有？

The line statement for the first line says: "When performing worship, using white reed grass as a mat, there is no misfortune." The Small Image Commentary says: "Using white reed grass as a mat signifies being gentle and occupying a lower position." The situation of the world has times when action is possible and times when it is not. When action is not possible, the gentleman has no recourse, like a tree about to fall, only held up by a single rope. As for times when action is possible, one must have both the right position and the appropriate ability. The sixth line at the top lacks ability, while the first line lacks position. If the gentleman advances and acts, he can transform a bent beam into a strong and straight one. If he retreats and does not act, it is like using white reed grass as a mat, resulting in no misfortune. In an era when great waters submerge trees, being able to find a level place to rest is already secure, let alone using soft reed grass as a mat, how could there be any misfortune?

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。大過之象，或為枯楊，或為棟橈。橈則易拯，枯楊則難生；易棟橈而成棟隆者，人事也；枯楊之生稊，天理也。才有餘，則雖天理之難致者可以為；其才否，則雖人事之易拯者猶無補也，是以其象不同也。

The line statement for line two says: "A withered poplar tree sprouts new shoots, an old man marries a young wife, there is no disadvantage." The Small Image Commentary says: "An old man marrying a young wife is excessive but mutually affectionate." The imagery of the hexagram Great Excess sometimes takes the form of "a withered poplar tree," sometimes of "a bent beam." A bent beam is still easy to correct, but a withered poplar tree regenerating is difficult. Transforming a bent beam into a high and strong beam depends on human effort; the sprouting of a withered poplar tree depends on natural order. A person with sufficient ability can achieve even what is difficult according to natural order; a person without sufficient ability cannot help even what is easy to correct through human effort—hence the two different images are used.

稊者，楊秀者也，弱不能遽強，蓋有漸焉，故有生稊之象。其所以生稊，以九二剛過而中故也。故九二之遇初六，老夫女妻之象也，過以相與而不相陵，是以無不利。如女承筐無實、士刲羊無血，若是則無攸利矣。

"The 'tai' symbolizes the tender sprout emerging from the poplar tree; it is weak and cannot become strong all at once, so there must be a gradual process, hence the image of 'sprouting tai'. It is able to grow new sprouts because nine two is overly strong yet positioned in the center. Therefore, when nine two meets six at the beginning, it represents the image of an old man paired with a young wife. Although excessive, they are affectionate towards each other without mutual harm, hence 'there is no disadvantage'. If it were like the upper six of 'Return of the Maiden' where the woman carries a basket but has nothing and the man slaughters a sheep but does not bleed, then there would be no benefit."

九三：棟橈，凶。象曰：棟橈之凶，不可以有輔也。大過之世，剛過而中，然後足以輔世而成棟橈之功；九三不能過小者而又不中，則不足以輔世，故棟橈凶則傾矣。九四：棟隆，吉，有它吝。象曰：棟隆之吉，不橈乎下也。大過之所以亨，以剛過而中也；然與其不過，寜若不中。九三、九四皆不中者也，九三不過故棟橈，九四剛過故棟隆。九四雖不足以為亨而有吝，然與九三異矣。四猶應初，疑於有它；志在大過，不牽於小者，則不橈乎下矣。

The third line statement says: "The main beam bends, which is ominous." The Small Image Commentary says: "The ominousness of the bent main beam is because there is no one to support it." In the context of the Great Excess, one must be overly strong and in the center to be able to support the world and accomplish the task of rectifying the main beam; since the third line is not more than the small ones (yin) and is not in the center, it is insufficient to support the world, hence the main beam bends and is ominous and collapses. The fourth line statement says: "The main beam is high and elevated, which is auspicious; but with something else to worry about, there is regret." The Small Image Commentary says: "The auspiciousness of the high and elevated main beam is because it does not bend downward." The Great Excess is able to be smooth because of being overly strong and in the center; however, rather than not being overly strong, it is better to not be in the center. Both the third and fourth lines are not in the center: the third line is ominous because it is not overly strong, hence the main beam bends; the fourth line is auspicious because it is overly strong, hence the main beam is high and elevated. Although the fourth line is not yet sufficient for smoothness and thus has regret, it is quite different from the third line. The fourth line is still in correspondence with the first line, causing suspicion that it has something else to worry about; as long as one's mind is focused on the overall situation of the Great Excess and is not held back by the small, it will not bend downward.

九五：枯楊生華，老婦得其士夫，無咎無譽。象曰：枯楊生華，何可久也；老婦士夫，亦可醜也。生稊則長為條肄而終成壯實之才矣，生華則為一時之觀美而不可以久者也。九五剛中，故於衰弱之世能有所生；然而不過，則所生者華而已矣。上六之視九五，老婦士夫之象也。夫士夫之丑，則中制也；老夫女妻於制為反矣，是則可醜也。剛中有可制之資，是以無咎；然所生不可不久也，而其配亦可醜也，則亦安能有譽哉？

The line statement of the fifth line says: "A withered poplar tree produces flowers, an old woman marries a young husband, there is no calamity and no praise." The small image commentary says: "A withered poplar tree produces flowers, how can this last long? An old woman marrying a young husband is also shameful." The sprouting of new shoots indicates that it will eventually grow into branches and ultimately become strong and solid wood; producing flowers is only a temporary beauty that cannot last. The nine in the fifth is strong and upright in the center, so in a time of decline it can still produce something; however, it does not go beyond the limit, so what it produces is only flowers. The sixth line above the fifth line looks to the fifth line, which is the image of an old woman marrying a young husband. A young man marrying an old woman is shameful because it is restrained by the middle path; an old man marrying a young woman is even more shameful because it goes against the proper order. The nine in the fifth, being strong and upright in the center, has the potential to be restrained, so there is no calamity; however, what it produces cannot be made to last, and its pairing is shameful, so how can there be praise?

上六：過涉滅頂，凶，無咎。象曰：過涉之凶，不可咎也。滅木之澤瀰漫甚矣，而過涉焉，至於滅頂則又可知矣。夫不剛則無可涉之才，不中則無知節之徳；徒任智而往，不量其力，又奚可哉？然雖志在濟時，非喜功也，殺身成仁，何可咎也？

The line statement of the sixth line at the top says: "Crossing water that is too deep, the water covers the head, which is ominous, but there is no blame to be placed." The small image commentary says: "The ominous danger of crossing too much water is not something to blame him for." A great flood that drowns trees spreads widely, yet one still has to cross it; if the water reaches the head, it is only to be expected. Without strength, there is no ability to cross the water; without correctness, there is no virtue of knowing when to stop. To proceed forward relying only on a little cleverness without measuring one's own strength, how can that be acceptable? Yet it is still his intention to save the world, not to seek great achievements for personal glory; to sacrifice one's life for the accomplishment of benevolence, what is there to blame?