Bao: The lower trigram is Kun (Earth) and the upper trigram is Gen (Mountain).

剝：不利有攸往。

The Hexagram Statement of 《Bao》 says: When the yin energy is eroding the yang energy, it is not appropriate to go forward.

義曰：按《序卦》云：飾然後亨則盡矣，故受之以剝。剝者，言五陰盛長，一陽居其上，勢微力弱，始由一陰之生，漸至於盛，以削剝群陽，至於盡而萬物衰破之時也。其在人事，則小人盛長而君子消剝之時也。

Hu Yuan explains: The "Xu Gua Zhuan" states that when adornment reaches its extreme, further success becomes impossible, hence the "Bian" hexagram is followed by the "Bo" hexagram. "Bo" refers to the situation where five yin lines are flourishing and growing strong, while only one yang line remains isolated at the top, weak and powerless. Initially, it is merely the beginning of a single yin line, but gradually it grows to its peak, gradually eroding the yang lines layer by layer, which is the time when all things decay and wither. In terms of human affairs, this is the period when small people gain power and grow stronger, while the virtuous are worn down and diminished.

不利有攸往者，夫君子之所務，上思忠於君，下思利於民，其一謀一慮必以天下之利存於心；小人則不然，其意日以殘賊良民、侵削君子為務。今剝之時，君子消剝、小人盛長之際也，君子若復有所往，必見害於小人也。

The statement "It is not advantageous to go forward" is because the gentleman's efforts are directed upwards towards loyalty to the sovereign and downwards towards benefiting the people. Every plan and every consideration he makes is focused on the welfare of the whole world. In contrast, the petty person is not like this; they constantly think of harming the good people and oppressing and excluding the gentlemen. Now, at this time of decline, it is the moment when the gentleman is being undermined and the petty person is growing stronger. If the gentleman still takes action, he will surely fall into the hands of the petty person.

彖曰：剝，剝也，柔變剛也。不利有攸往，小人長也。順而止之，觀象也。君子尚消息盈虛，天行也。

The Commentary on the Judgment says: The hexagram "Pei" means peeling off, which refers to the gradual change of yin softness overcoming yang strength. It says "It is not advantageous to go on a journey," because the small people are growing stronger. To establish regulations in accordance with the situation to stop them is a principle derived from the hexagram. The gentleman values the alternation of retreat, growth, fullness, and reduction, because this is the inherent pattern of the operation of heaven's way.

義曰：剝者，剝落之義。柔，陰也；剛，陽也。夫天地之所以成歲功者，在於陽也，今陰氣盛長，陽氣消剝，則萬物衰落而歲功無成也。人君所以共天位、治天下者，君子也，今小人盛長，以至專權得勢而侵削君子也。

Hu Yuan explained: "Bao" means to peel off or erode. "Rou" refers to a yao of yin, and "gang" refers to a yao of yang. The phrase "rou bian gang" means that yin gradually replaces yang. The heavens and earth are able to achieve a harvest in a year entirely through yang energy; now that yin energy is growing strong and yang energy is being eroded, all things wither and decay, and the harvest of the year is lost. The ruler who shares the heavenly position and governs the state is the gentleman; now that petty men are growing in number and even gaining power, they turn against the gentlemen, displacing and excluding them, the state affairs naturally deteriorate.

不利有攸往，小人長也者，夫聖賢之為心，以仁義為心，故三月無君則皇皇如也，以天下之民失其所而安在己也。小人之意，日在於殘賊，故其氣不相合，道不相同。今君子之所以不可進者，以小人長也。

"The situation is unfavorable for moving forward, as the petty person is growing in power," meaning that the hearts of sages and virtuous men are based on benevolence and righteousness. Therefore, the "Mencius" says that a gentleman becomes anxious and restless if he cannot serve a ruler for three months, because if the people of the world are displaced and suffering, the responsibility falls upon himself. The petty person, however, constantly thinks about harming others. The energies of these two kinds of people cannot harmonize, and their paths are fundamentally different. Now, the reason why a gentleman should not rashly advance is precisely because the power of the petty person is increasing.

順而止之，觀象也者，此以二體而言，艮為止，坤為順。言小人道盛，君子言必見危，動必見害，故當觀其象，量其勢，先時知幾，素位而行，居易俟命，而外順小人，內則止而不行，故可以全身遠害也。《中庸》云：天下有道，其言足以興；天下無道，其黙足以容。言君子儉德避難之道也。

"Following and then stopping, observing the signs," refers to the two trigrams above and below: the trigram Gen (Mountain) has the virtue of stopping, and the trigram Kun (Earth) has the virtue of following. This means that when small people are in power, a gentleman's words can be dangerous, and his actions can lead to harm. Therefore, one should observe the trigrams, assess the situation, foresee signs before events occur, act according to one's current position and role, remain calm and composed, and wait for the right time. On the surface, one should follow the small people, but internally remain still and controlled. In this way, one can preserve oneself and avoid calamity. The Zhongyong says: when the world is at peace, a gentleman's words are sufficient to achieve great deeds; when the world is in disorder, his silence is enough to protect himself. This describes exactly the method by which a gentleman conceals his talents and avoids disaster.

又若小人道盛，君子之人慾屏去之，必當外順其行，以漸而止之，則可以去也。何則？夫小人既盛，而君子若遽欲絶之，則其勢必為小人之所害，故當遜順其所為，觀其勢使之不能窺見其跡，然後止之，則無有不可也。

Furthermore, the power of the petty people is currently strong. If the gentleman wishes to remove them, he must first appear to follow their ways, gradually restraining them step by step, in order to ultimately eliminate them. Why is this so? Since the petty people are already in power, if the gentleman acts too hastily to break away from them, he will inevitably be harmed by them in terms of circumstances. Therefore, he should act subtly and comply with their actions on the surface, while secretly observing the situation, ensuring that their intentions cannot be detected. Only then can he effectively restrain them, and nothing will be impossible.

君子尚消息盈虛天行也者，天之道至神也，有陰陽之舒慘，寒暑之往來，四時之運行，晝夜之明晦，消久則息，盈久則虛。以天道之大，猶不免於此，君子之人道有通塞，時有否泰，理固然也。是以可進則進，可退則退，當消而消，當息而息，出處語黙皆以時而動，是如天之所行也。

"Men of virtue value the cycles of decline and growth, and the fullness and emptiness of things, which are the workings of Heaven." This refers to the profound mystery of the heavenly way: there is the expansion and contraction of yin and yang energies, the coming of cold and the arrival of heat, the cycle of the four seasons, and the alternation of day and night. When decline lasts long, it must turn to growth; when fullness lasts long, it must turn to emptiness. Even the vast heavenly way is subject to such cycles, so the path of a gentleman naturally has periods of smoothness and obstruction, and fortune naturally has times of blockage and ease. This is the natural order. Therefore, when he should advance, he advances; when he should retreat, he retreats; when he should decline, he declines; when he should grow, he grows. Whether he serves in office or retreats, whether he speaks or remains silent, he acts in accordance with the right timing. This is the same principle as the operation of Heaven.

象曰：山附於地，剝。上以厚下安宅。

The Image Commentary says: A high mountain collapsing and adhering to the earth is the symbolic representation of the Hexagram of Decrease. Those in superior positions take this as a model, treating the people below with kindness and securing their dwellings.

義曰：宅，居也。山本至髙，地本至下，今山反附著於地，是剝落之象也。猶君子之道消而天下生靈失所，不得其安。故凡居上者當此之時，必先厚於其下。所謂厚下者，蓋以仁義之道，務農重本，輕徭薄賦，天下之人衣食充足，財用豐實，而又安其所居，使各得其所，如此是可謂治剝之道也。何哉？蓋國以民為本，本既不立，則國何由而治哉？

Hu Yuan explained: "Residence" refers to a dwelling. Mountains are originally very high, and land is originally very low. Now the mountain collapses and adheres to the land, which is a scene of decay. This is like the way of the gentleman retreating, causing the people to be displaced and unable to find peace. Therefore, those in positions of authority must first show kindness to the people at such a time. What is meant by "showing kindness to the people" is to follow the way of benevolence and righteousness, encourage agriculture, value fundamentals, reduce labor service, and impose light taxation, so that the people have enough clothing and food, sufficient wealth and resources, and can live in peace in their own homes, each person finding their proper place. Only in this way can one be considered to have found the method to save a time of decay. Why is this so? The state relies on the people as its foundation. If the foundation is not stable, from where can the state begin to be governed?

初六：剝床以足，蔑貞凶。象曰：剝床以足，以滅下也。

The line statement for the first line says: The bed is being worn away, starting from the foot of the bed; the correct path is being abandoned, there is danger. The small image commentary says: Wearing away from the foot of the bed signifies destroying the foundation at the very bottom.

義曰：床者，人之所藉以安身也。足居床之下，初六最處一卦之下，民之象也。言小人得位乘時，藉勢恣其奸惡，以剝削於天下。然為剝亦有漸，故自微而至於著，自下以至於上，剝之始，先剝於民。夫民者，君所賴為本也，在《書》曰：民惟邦本，本固邦寧。

Hu Yuan explains: A bed is something used by people to rest their bodies. The legs of the bed are at the very bottom of the bed, and the line Six at the Beginning is also at the very bottom of the entire hexagram, symbolizing the common people. This refers to small people gaining power, seizing the right time, relying on authority, and acting wickedly, plundering the whole world. However, the process of decay is gradual, moving from slight to obvious, from the bottom to the top; the initial stage of decay starts with the common people. The common people are the foundation upon which the ruler establishes the state. The Book of Documents, "Five Songs of the Sons," says: the common people are the foundation of the state; only when the foundation is solid can the state be peaceful.

今小人在上，肆其奸惡，奪民之財，困民之力，使之舍安而就危，去存而卽亡，父母不能保而離散，兄弟妻子不相守而逃亡，怨氣交而上下不通，是其本已弱矣。其本既弱，則君子之正道微蔑而不行，是凶之極也。

Nowadays, a petty person has seized power and is acting wickedly, seizing the people's property, exhausting their strength, forcing them to abandon security and move toward peril, leaving their lives and heading toward death: the parents cannot protect their children and are scattered apart, siblings and their families cannot support each other and are fleeing in all directions. Resentment accumulates, and the feelings between superiors and inferiors become blocked. This indicates that the state's foundation has become weak. Once the foundation is weak, the righteous path of the gentleman declines and disappears, unable to be promoted, reaching the extreme of danger.

六二：剝床以辨，蔑貞凶。象曰：剝床以辨，未有與也。

The Line Statement for the Second Line says: The bed frame is being worn away, having reached the junction between the bed frame and the legs; the correct path is being abandoned, there is danger. The Small Image Commentary says: The wearing away has reached the junction, because no one is willing to support or assist anymore.

義曰：按初六居一卦之下，是民之象，故曰剝床以足；六四處上卦之下，切近於君，故曰剝床以膚。六二居膚足之間，是上下分辨之際，以人事言之，則是居君民之間，臣之位也。始旣剝於民，至此則剝於臣也。夫臣者，國家之倚毘，君所賴以安者也，在《詩》曰：濟濟多士，文王以寧。今小人得勢，侵迫於其君子，使君子言不得通，道不得行，國家斯無倚毘而君不得其所安，故至正之道消蔑而其凶愈大也。

Hu Yuan explained: The initial line, which is at the very bottom of the entire hexagram, symbolizes the common people, hence it is said "peeling the bed from the feet." The fourth line, which is at the very bottom of the upper trigram, is close to the position of the ruler, hence it is said "peeling the bed from the skin." The second line is between "skin" and "feet," which is the dividing line between upper and lower. In terms of human affairs, this is the position of a minister between the ruler and the people. The erosion begins with the common people, and by the time it reaches this line, it has reached the ministers. Ministers are the support of the state and the people upon whom the ruler depends to stabilize the world. The Book of Poetry, the Great Odes, the chapter on Wen Wang says: many virtuous men gather together, thus Wen Wang was able to be at peace. Now, petty men are in power, bullying and forcing the virtuous, making the virtuous unable to speak out their words and unable to implement their policies. The state thus loses its support, and the ruler cannot be secure. Therefore, the great principle of the middle and upright is worn away and discarded, and the danger becomes greater.

象曰剝床以辨未有與也者，夫君子之人在位而行道，則天下之民物得其生而受其賜，故《詩》曰：愷悌君子，民之父母。是民必得君子而後生也。今小人始既剝於民，民被剝而已困，故不能為助於君子，至此君子又為小人之所剝也。夫臣民既皆被其剝而受其害，則此小人者，天下之所共惡，眾人之所不與，故象曰未有與也。

The Small Image Commentary says, "Peeling the bed from beneath the head, there is no one to support it." A gentleman in position carries out his way, and the people and all things under heaven can each live out their nature and receive blessings. Therefore, the Book of Poetry, Great Yǎ, "Jiàng Zhú" says: The harmonious and easy gentleman is like the parents of the people. Clearly, the people can only live well with a gentleman above them. Now, the petty person first deprives the people, and the people, having been stripped of their resources, become unable to support the gentleman. At this point, the gentleman himself becomes the target of the petty person's exploitation. Since both ministers and the people have suffered deprivation and harm, these petty persons are universally detested and no one is willing to associate with them. Therefore, the Small Image Commentary says, "There is no one to support it."

六三：剝之，無咎。象曰：剝之無咎，失上下也。

The third line statement says: Being in a time of decline yet able to maintain self-restraint, there will be no error. The Small Image Commentary says: Being in a time of decline yet without error, is because he does not follow the flow of the upper and lower yin forces.

義曰：剝之卦，五陰盛長，小人眾多，同心協力，以殘賊良民、侵剝君子為意；上九有剛明之才，獨居一卦之外而無有助之者。今六三居下卦之上，為上九之正應，而能出乎其類，獨異於群眾，不為侵剝而有好賢樂善之心，應於上九之君子，是於小人之中獨不為小人之行，故雖在剝之時而得無咎也。象曰剝之無咎失上下也者，言上下群陰皆以侵剝為志，而獨六三能上應於君子，舍去小人之行，而不與上下群陰同志。

Hu Yuan explains: The "Bo" hexagram has five yin lines that are strong and growing, symbolizing many small people working together, determined to harm the virtuous and seize from the gentleman. Although the upper ninth line has the quality of being strong, clear, and discerning, it is alone at the top of the hexagram, with no one to support it. Now the sixth line in the third position is at the top of the lower trigram, exactly corresponding to the upper ninth line. It can rise above its kind, differ from the other yin lines, and not take part in the harming and seizing. Instead, it has the heart of respecting the virtuous and delighting in goodness, responding to the gentleman at the top. Thus, even though it is in a time of decline, it does not commit any fault. The "Small Image Commentary" says, "Bo without blame, losing the upper and lower," meaning that all the many yin lines are focused on seizing and harming, while only the sixth line in the third position responds to the gentleman, abandoning the ways of the small people and not sharing the same intention as the upper and lower yin lines.

六四：剝床以膚，凶。象曰：剝床以膚，切近災也。

The statement of the fourth line says: The decay has reached the bed surface, approaching the human flesh, which is dangerous. The Small Image Commentary says: When decay reaches the flesh, it indicates that calamity is imminent.

義曰：膚謂及其身也。小人之為剝，自小以至大，由外而及內，始則剝天下之民，使皆墜於塗炭而不得其安；次又剝天下之賢，使皆困躓而不得進；臣民既已剝盡，遂及君子之身，此凶之極也。象曰剝床以膚切近災也者，剝道愈而災害愈切，蓋天下之臣民既已盡剝，至此以及其身，是災之切也。故凡居上位者，必在知人，賢者進之，不肖者黜之，使君子在上而小人削跡，自然侵剝之道無自入而不能行也，故聖人戒之。

Hu Yuan explains: "Fu" means that the erosion has already reached the self. The erosion of the petty person starts small and grows large, beginning from the outside and moving inward: at first, they deprive the people throughout the world, causing them all to fall into great suffering and unrest; then they deprive the virtuous talents throughout the world, causing them all to be inpredicament and unable to be promoted; after both ministers and common people have been stripped away, it comes to the person himself, which is the most dangerous situation. The "Small Image Commentary" says, "Peeling the bed to the skin, the disaster is imminent," which refers to the erosion becoming more intense, and the disaster drawing closer. When the people throughout the world have already been stripped away, by the time the erosion reaches oneself, the disaster is naturally at one's doorstep. Therefore, for those in positions of authority, the key lies in recognizing people: the virtuous should be promoted, the unworthy should be dismissed, so that the virtuous are above and the petty persons are subdued. In this way, the path of encroachment and erosion cannot enter, and thus cannot take effect. Therefore, the sage specially issues this warning here.

六五：貫魚，以宮人寵，無不利。象曰：以宮人寵，終無尤也。

The Line Statement of the fifth line says: Just as one uses a rope to string together a row of fish, so one leads the group of yin lines; by treating the attendants in a certain way and bestowing favor upon them, there will be no misfortune. The Small Image Commentary says: By treating the attendants in this manner and bestowing favor, there will ultimately be no error.

義曰：貫魚謂駢頭相次，眾多之貌，以人事言之，則是小人之眾若貫魚然也。夫小人之行奸惡兇暴，居一郡則一郡被其害，處一邑則一邑罹其殃，況當天下之權，握天下之勢哉？然王者不能無嬖倖之人，但不可恣已之情，私天之祿以加厚之，使其縱慾肆情以殘天下，故當御之以道，使不能釁其毒也。今六五當至尊之位，雖小人眾多如貫魚然，但厚之田宅，加之金帛，而不使竊天下之權，如寵宮人而寵之，則無所不利也。象曰以宮人寵終無尤也者，言寵小人以宮人之寵，使不能有其權，則於己身終無過尤也。

Hu Yuan explains: "Guan Yu" refers to fish heads connected together in a row, describing a large number. In terms of human affairs, it means a gathering of petty people, like a string of fish connected together. Petty people act deceitfully and violently; if they occupy a commandery, the entire commandery suffers; if they take over a county, the whole county is ruined; how much more so if they seize control of the entire realm and hold power over the whole country? However, the monarch's court is bound to have those close and favored individuals. But one must not indulge personal affection and use the heavenly bestowed titles and rewards to privately bestow upon them, allowing them to indulge in desires and harm the world. Therefore, one should govern them with righteousness, preventing them from spreading harm. Now, the sixth line holds the supreme position. Even though petty people are numerous as a string of fish, they are only given land and houses, rewarded with gold and silk, and never allowed to seize the power of the realm. They are treated like palace attendants, favored in the same way. Thus, there will be no harm. The "Small Image Commentary" says, "Using palace attendants for favor, ultimately there is no blame," meaning that by treating petty people with the same restraint as one would with palace attendants, giving them favors but not power, there will be no fault on the part of the ruler.

上九：碩果不食，君子得輿，小人剝廬。象曰：君子得輿，民所載也；小人剝廬，終不可用也。

The line statement for the top line says: A large fruit remains on the branch without being eaten; the gentleman receives a carriage to carry him, while the petty person has even his dwelling destroyed. The small image commentary says: The gentleman receives the carriage because the people willingly support him; the petty person destroys his dwelling, indicating that such a person is ultimately not fit for use.

義曰：此一卦以陰剝陽，而陽氣幾至剝盡，而上九獨居其上，不為群陰之所剝。旣不為陰之見剝，至於建子之月，復於地中而再生萬物，如碩大之果最居其上而不見食於人，則必有再生之象也。以人事言之，猶君子守正執節，明哲以保其身，不為小人之所害，至此將復其位而得行其道也。

Hu Yuan explains: This hexagram represents yin eroding yang, with yang energy almost completely stripped away, leaving only the top line, which remains isolated at the top and is not stripped by the group of yin. Since it is not entirely stripped away, by the time of the month of Ji Zi, which is the eleventh lunar month, this yang returns to the earth and renews all things. Just as a large fruit hangs high on the branch without being eaten, it must contain the vitality of renewal. In terms of human affairs, this is like a gentleman adhering to the right path, maintaining his integrity, using his wisdom to preserve himself, and not being harmed by small people. At this time, he will regain his position and be able to carry out his plans.

君子得輿、小人剝廬者，輿所以乘載於物，廬所以安庇其身也。此上九剝極之時，若以君子居之，則削去小人之害，施仁義於天下，使天下之民出於塗炭，由之而得其乘載也；如復以小人居之，則為害愈，故不唯剝於一身，以至廬舍亦皆見剝，而天下之民無所庇身而不能保存也。

The phrase "The superior person gains a carriage, the petty person suffers the destruction of a dwelling" means that a carriage is used to carry people and goods, while a dwelling provides shelter and protection for the body. When the topmost line (上九) reaches the extreme of decline, if a superior person occupies this position, he will eliminate the harm caused by the petty person, spread benevolence and righteousness throughout the world, and rescue the people from suffering, thus carrying the world on his shoulders like a carriage. However, if a petty person occupies this position, the harm will be even greater. Not only will he himself be stripped away, but even the dwelling will be destroyed, leaving the people with nowhere to live and their lives in danger.

復：亨，出入無疾，朋來無咎，反復其道，七日來復，利有攸往。

The Hexagram Statement of the Hexagram of Returning says: One yang returns, it is smooth; the yang energy enters and exits without obstruction, like kindred coming to assist, there is no error; following its inherent path, it goes and returns, after seven lines, it returns, it is appropriate to go forth.

義曰：按《序卦》云：物不可以終盡，剝窮上反下，故受之以復。言陰陽二氣有消長升降，陽氣既剝盡，則必來復也。然所謂復者，是四月純陽用事，其卦為乾；至於五月則一陰剝一陽，故其卦為姤；六月則二陰剝二陽，故其卦為遯；以至於七月為否，八月為觀，九月為剝，十月為坤，是陰氣之極盛也。

Hu Yuan explained: The "Xu Guan Zhuan" says that things will not continue to decline endlessly; when the decline reaches its extreme at the top, it will return to the bottom. Therefore, the "Bo" hexagram is followed by the "Fu" hexagram. This refers to the alternation of yin and yang energies, their waxing and waning, rising and falling. Once the yang energy is completely stripped away, it must surely return. The term "Fu" refers to the twelve lunar months' hexagrams of the year: in the fourth month, when pure yang is in command, the hexagram is "Qian"; by the fifth month, one yin has stripped away one yang, and the hexagram is "Gou"; in the sixth month, two yins have stripped away two yangs, and the hexagram is "Dun"; then in the seventh month it is "Pi", the eighth month "Guan", the ninth month "Bo", and the tenth month "Kun", at which time yin energy is at its peak.

至十一月則一陽之氣濳復於黃鍾之宮，以再生萬物，而萬物得其亨通也。亦猶君子時有否泰，道有消長，始為小人之所剝，及其乘時得位，發其事業於天下，其道大通，故曰復亨。出入無疾者，言陽氣有生物之心，入於地中，出於地上，物無違之疾之者。猶君子有五常之質，剛明之徳，量時復位，天下之人無有違之而疾害者。

By November, the yang energy begins to retreat and return to the palace of Huangzhong, renewing the generation of all things, thus enabling all things to flourish. This is analogous to the fortune of a gentleman, which may be obstructed or unobstructed, and roads may diminish or expand. Initially, he may be oppressed and eroded by petty men, but when he seizes the opportunity to attain a position, he can carry out his endeavors throughout the world, and his path becomes greatly open. Therefore, the hexagram statement says, "Recovery leads to smoothness." The phrase "entering and exiting without illness" refers to the yang energy, with its intention to generate all things, retreating into the earth and then emerging again, with all things not opposing or hating it. This is like a gentleman possessing the qualities of the five constants and the virtue of being strong, upright, and discerning. He assesses the situation and returns to his proper position, and no one in the world opposes or harms him.

朋來無咎者，朋，類也。言一陽雖復於地中，有生物之心，然其氣微弱，未能獨成其功，必得群陽並進，乃可以共濟其事也。亦猶君子求進其身，欲行其道，而或勢孤援寡，必不能獨成其事，是必得其氣類才德相合者推引而進，則可以致君澤民而成治於天下，乃可獲吉而得其無咎。

The phrase "peng lai wu jiu" means that when like-minded people come together, there will be no misfortune. Although one yang line has returned to the earth's center and holds the heart to nurture all things, its strength is still weak and cannot accomplish great deeds alone. It must wait for other yang lines to join together so they can work in unison to achieve success. This is similar to a gentleman who wishes to be employed and implement his principles. If he is isolated and lacks support, he will certainly not be able to achieve his goals alone. He must have people of similar character and compatible virtue who support and promote him, so that he can assist the sovereign above and benefit the people below, establishing a well-ordered state. Only in this way can he attain good fortune without error.

反復其道者，言陽氣自上而反覆於地以生萬物，皆得其道，猶君子之人復於其位，進退皆合其道。七日來復者，言陽氣消剝至於此，凡歴七爻，以一爻為一日，故謂之七日。然不謂月而言日者，蓋日為陽，聖人慾見其陽道來復之速，故以七日言之，其實卽七月之間後復也。利有攸往者，言一陽之生，君子浸長，小人浸衰，則君子當此之時，居其位，行其道，所往無不利也。

It says "reversing its course," which refers to the yang energy returning from above to below, used to nurture all things. Everything follows its inherent path; just as a gentleman returns to his proper position, his movements forward and backward conform to the Way. It says "seven days to return," which refers to the yang energy being stripped away until it reaches here, having gone through seven lines. Taking one line as one day, it is called "seven days." Why is the moon not mentioned but the day? Because "day" belongs to yang. The sage wants to show how quickly the yang path returns, so he uses "seven days" to refer to it, but actually it means after seven months the yang returns. It says "favorable for going forward," which refers to the initial emergence of yang. At this time, the power of the gentleman grows day by day, while the power of the petty person declines day by day. When the gentleman is in this situation, he occupies his proper position and promotes his principles. No matter where he goes, there is no difficulty.

彖曰：復亨，剛反，動而以順行，是以出入無疾，朋來無咎。反復其道，七日來復，天行也。利有攸往，剛長也。復其見天地之心乎！

The Commentary on the Judgment says: The hexagram Fu is smooth, because the yang is returning; it moves in accordance with the gentle and yielding path, so there is no obstruction in going out or coming in, and when like elements come together there is no error. Following the established path to and fro, after seven lines it returns, this is the movement of the heavenly way. It is appropriate to go forward, because the yang is increasing. From the hexagram Fu, one may perhaps see the fundamental heart of heaven and earth in nurturing all things.

義曰：下震為動，上坤為順，言復之所以得亨者，由剛陽之氣反復於地，又動而不失其柔順，由是所以萬物以生以成也。言君子動而不妄，行而不暴，能觀其時，可進則進，是以出入之間無有疾害之者，皆由順而動之之故也，故曰剛反動而以順行，是以出入無疾。

Hu Yuan explains: The lower trigram Zhen represents movement, and the upper trigram Kun represents compliance. The hexagram Fu is able to achieve success because the yang energy returns to the earth, and once it moves, it does not lose its compliance, thus enabling all things to grow and flourish. In terms of human affairs, a gentleman acts but does not act recklessly, does things but does not act violently. He can observe the situation and advances only when appropriate. Therefore, in his movements of going out and coming in, advancing and retreating, he suffers no harm. This is all due to moving in accordance with the right way. Therefore, the Commentary on the Judgment says, "Yang returns, moves while following compliance, thus there is no illness in going out and coming in."

朋來無咎，反復其道，七日來復，天行也者，夫天之行有消有長，有升有降，謙者益之，盈者流之，故陽極必剝，隂極則復，皆天道自然之理也，故曰天行也。利有攸往，剛長也者，言剛陽漸長，小人道消，則是君子之道長，故所往而無不利也。

"The coming of friends brings no blame; reversing the path, it returns after seven days, which is the way of heaven." This refers to the fact that the operation of heaven has both decrease and increase, ascent and descent: those who are humble and give way gain benefit, while those who are full and overflowing are emptied out. Therefore, when yang reaches its peak it must be stripped away, and when yin reaches its extreme it must return. This is the natural principle of the way of heaven, hence it is said, "the way of heaven." "It is advantageous to go somewhere, because yang is strong." This means that yang is gradually increasing, and the way of the petty person is gradually retreating, which is the way of the gentleman increasing. Therefore, going anywhere is not disadvantageous.

復其見天地之心乎者，夫天地所以肅殺萬物者，隂也；生成萬物者，陽也。天地以生成為心，故常任陽以生成萬物。今復卦一陽之生，潛於地中，雖未發見，然生物之心於此可得而見也。故董仲舒曰：陽常居大夏，以生育長養為事。以此見天地之心在於生成而已。猶聖賢之心以生成天下為心，雖始復其位，其事業未大被於天下，而行道之初已有生育之心也。

"The return of the yang energy reveals the heart of heaven and earth," meaning that heaven and earth use the yin energy to subdue and destroy things, and the yang energy to generate and nourish them. Heaven and earth take the nurturing of all things as their fundamental heart, so they always allow the yang energy to generate and sustain all things. Now, the hexagram of "Return" shows the initial emergence of yang energy, hidden underground, though not yet visible. Yet the fundamental heart of heaven and earth in nurturing all things is already evident here. Therefore, Dong Zhongshu of the Han dynasty said: "Yang energy usually resides in the flourishing summer season, taking on the task of generating and nurturing." From this we can see that the fundamental heart of heaven and earth is solely to nurture all things. This is like the heart of sages, which is to nurture the world: although they have just returned to their proper position and their cause has not yet widely benefited the world, in the beginning of their practice, the intention to nurture all things is already present.

在太中首曰：昆侖旁薄幽。夫昆侖，天氣也；旁薄，地氣也；幽，晦也。言天地之氣始雖幽晦而不可見，然生物之心可得而推矣，故知聖賢雖在幽晦之間，而其心亦天地之心也。而揚子又為之辭曰：昆侖旁薄幽，何為也？曰：賢人天地，思而包群類也。是則天地聖賢之心可見也。

In the "Zhong" section of Yang Xiong's "Classic of Supreme Mystery," it says: "Kunlun is vast and obscure." Here, "Kunlun" refers to the heavenly qi, "pangbo" refers to the earthly qi, and "you" means darkness and obscurity. The meaning is that although the qi of heaven and earth at the beginning was obscure and hard to see, the intention to nurture all things could still be inferred. Thus, even when sages are in a time of obscurity and not prominent, their hearts are the same as the hearts of heaven and earth. Yang Xiong further explains what "Kunlun pangbo you" means. The answer is: the virtuous person takes heaven and earth as a model, uses his mind to think and includes all things. Thus, both the nature of heaven and earth and the heart of the sage can be seen.

然天地以生成為心，未嘗有憂之之心，但任其自然而已，故老子曰：天地不仁，以萬物為芻狗。是雖有凶荒水旱饑饉，而未嘗憂而治之也。若聖賢有天地生成之心，又有憂萬物之意，是以其功或過於天地，故《繫辭》曰：鼔萬物而不與聖人同憂。但聖人無天地之權耳，使其有天地之權，則凶荒水旱之類無得而致也。故復卦之初，其生成之心可見也。

However, heaven and earth although have the heart to nurture and sustain, do not possess a mind of worry, but merely allow all things to develop naturally. Therefore, the Book of Dao De says: Heaven and earth do not hold partial affection, treating all things as straw dogs used for sacrifice. This means that even if there are years of calamity, drought, or famine, heaven and earth do not worry about saving them. As for sages and virtuous persons, they not only possess the heart of heaven and earth in nurturing all things, but also add a concern for all things. Therefore, their achievements sometimes surpass those of heaven and earth. Hence, the Great Treatise says: Heaven and earth move and stimulate all things, yet they do not possess the anxiety of a sage. The only difference is that sages lack the power of heaven and earth. If they had the power of heaven and earth, calamities such as years of disaster, drought, or famine would not occur. Therefore, at the beginning of the hexagram Fu, the heart of nurturing is already evident.

象曰：雷在地中，復。先王以至日閉關，商旅不行，后不省方。

The Image Commentary says: Thunder is hidden in the earth, which is the symbolic image of the hexagram Fu. Former kings modeled themselves upon this, closing the passes on the winter solstice and preventing merchants from traveling, and the sovereign did not go out to inspect the regions.

義曰：雷者，陽之精也，雷本行於天之上，今復於地下，是復之象也。先王觀此象，於冬至微陽始生之時，閉其門關而禁止其商旅。後者，天子諸侯之通稱；方，事也。天子諸侯於此微陽始生之時，而又不省視其事也。

Hu Yuan explained: Thunder represents the essence of yang energy, which originally moves in the heavens, but now returns to the earth, which is the image of the hexagram Fu. The ancient kings observed this image and at the time of the winter solstice when the faint yang begins to arise, they closed the borders and prohibited commercial travel. "Hou" refers generally to the Son of Heaven and the feudal princes, and "fang" here means affairs. At this time when the faint yang begins to arise, the Son of Heaven and the feudal princes also temporarily ceased to attend to state affairs, so that the yang energy could quietly grow.

初九：不逺復，無祗悔，元吉。象曰：不逺之復，以修身也。

The line statement of Chou Jiou says: Going out only a short distance and then returning to the right path, there will be no great regret, which is most auspicious. The small image commentary says: Going out only a short distance and then turning back, this is precisely the effort for self-cultivation.

義曰：群陽剝盡而純陰用事，獨此一陽反於地下以萌生萬物，是其復之初而來復之速者也。猶賢人君子凡思慮之間一有不善，則能早辨之，使過惡不形於外，而復其性於善道。惟聖人得天性之全，故凡思慮之間未有一不善，故發而皆中於道。賢人而下，則其性偏於五常之道，有厚有薄，情慾之發有邪有正，故於心術之間、思慮之際，不能無所汨。惟大賢君子為能治心明性，知其有不善而速改之，不能形於外，故可以無大悔吝而獲元大之吉也。祗即大也。

Hu Yuan explained: All the yang lines are stripped away, leaving pure yin in command. Only this single yang returns underground, reviving all things. This represents the beginning of a restoration, with a swift return. This is like the virtuous and noble person, who, whenever an unvirtuous thought arises in contemplation, can detect it early, preventing wrongdoing from being expressed outwardly, thus restoring the nature back to the virtuous path. Only the sage is born with a complete nature, so there is never an unvirtuous thought in his contemplation, and whatever he expresses conforms to the right path. Those below the virtuous have a nature that is biased in the five constants, with some being thick and others thin, and when desires arise, some are proper and others improper. Therefore, in the workings of the mind and the flow of thoughts, they are inevitably disturbed and overwhelmed by private desires. Only great virtuous and noble persons can cultivate their hearts and clarify their nature, quickly detecting any unvirtuous thoughts and correcting them immediately, preventing them from being expressed outwardly. Thus they avoid great regret and achieve the greatest auspiciousness. The term "祗" in the line statement refers here to the meaning of "great."

象曰不遠之復以修身也者，言聖人君子于思慮有所不善而能速改之，以至由小賢至於大賢，由大賢至於聖人，自古及今有能行之者，惟顏子一人而已。故先聖《繫辭》釋此爻，獨以顏子配之，曰：顏氏之子，其殆庶幾乎！有不善未嘗不知，知之未嘗復行也。

The Small Image Commentary says, "Returning quickly from a short distance, it is about self-cultivation." This refers to the sage and virtuous person who, upon realizing an unvirtuous thought, can correct it immediately, thus advancing from a minor virtuous person to a great virtuous person, and then to a sage. From ancient times to the present, only Yan Hui has truly achieved this. Therefore, Confucius, in the Great Treatise, explains this line by specifically pairing it with Yan Hui, saying: "The young man of the Yan family must be close to the Way!" He has no unvirtuous thoughts that he does not recognize; once he recognizes them, he will never repeat them. This is precisely the best example of "returning quickly from a short distance."

是君子凡於思慮之間未精審其可否，邪則改之，正則從之，勿謂人所不見、眾所不聞而輒自寛假，以有諸內必彰於外也。蓋有諸中必形於外，發於心必施於四支。在《中庸》曰：君子戒慎乎其所不覩，恐懼乎其所不聞，莫見乎隠，莫顯乎微，故君子慎其獨也。是則人之有過，患不知之，知而改之，則無有不至於善者也。故聖人於此言不遠之復，是君子修身之法也。

Therefore, a gentleman must carefully consider whether his thoughts are right or wrong: if they are wrong, he should change them; if they are right, he should follow them. He should not think that others cannot see or that people cannot hear, and thus act recklessly, because whatever is in the heart will inevitably be revealed. Whatever is stored in the heart will surely manifest outwardly; whatever arises from the heart will certainly be expressed through the movements of the limbs. The Doctrine of the Mean says: A gentleman remains cautious even when no one sees him, and fears even when no one hears him. There is no place more revealing than secrecy, and no detail more evident than the subtle. Therefore, a gentleman is especially careful when alone. Thus, a person's mistakes are feared only if he is unaware of them; once he becomes aware, he can change them, and there is nothing that cannot be attained in goodness. Therefore, the sage in this line says 'returning without being far away,' which is precisely the method for a gentleman to cultivate himself.

六二：休復，吉。象曰：休復之吉，以下仁也。

The Line Statement for the second line says: Returning to the correct path in a beautiful way brings good fortune. The Small Image Commentary says: Returning to the correct path in a beautiful way brings good fortune because he bends down to be close to the benevolent person below.

義曰：六二以陰居陰，得正者也；在下卦之中，得中者也；下近於初，附近於仁賢者也。既中且正，而又附於初九之賢，故得休美而復其善道，以獲其吉也。

Hu Yuan explained: Six in the second occupies a yao in a yin position, thus attaining correctness; it is in the central position of the lower trigram, thus attaining the middle; below it is closely adjacent to Nine at the beginning, equivalent to being close to a virtuous and benevolent person. Since it is both central and correct, and attached to Nine at the beginning, the virtuous person, it can return beautifully to the good path and thus attain auspiciousness.

六三：頻復，厲，無咎。象曰：頻復之厲，義無咎也。

The line statement for the third line says: Worrying and forcing oneself to return to the correct path, although there is danger, there will be no mistake. The small image commentary says: Forcing oneself to return and facing danger, in terms of principle, still does not result in a mistake.

義曰：頻，蹙也。六三處不得其正，行不得其中，又違於仁，則是過惡之人也。以過惡之人居下卦之上，猶愈於上六昏迷不復之人，故此六三必待頻蹙強勉而後能復也。則《中庸》所謂有勉強而行之者，此是也。然猶頻蹙勉強而復，則當常自思省憂懼，以為危厲在前而不敢為於邪惡，以改過遷善，則可以獲其無咎也。

Hu Yuan explained: "Pin" means to frown. The position of Six in the Third is not upright, its actions are not in the middle, and it deviates from benevolence, making it a person with faults and evil deeds. With such a person at the top of the lower trigram, it is still better than the situation of Upper Six, who remains in confusion all the way and never turns back. Therefore, Six in the Third must frown and strive hard in order to return to the right path. This is exactly the kind of person mentioned in the "Zhongyong" as one who "strives hard to act." However, since it is only through frowning and striving that one can turn back, one should constantly examine oneself, remain anxious and cautious, as if danger were present, thus not daring to commit evil deeds again, and reforming oneself to become virtuous. In this way, one can achieve without fault.

六四：中行獨復。象曰：中行獨復，以從道也。

The fourth line statement says: Walking among many yin, alone returning to the correct path. The small image commentary says: Residing in the center and alone turning back, is to follow the correct path.

義曰：四居位得正，雖非其中，然於五陰之間而獨得其中，雖遠於初而與之為正應，傑然而復於善，以從聖賢之道也。象曰中行獨復以從道也者，言初有聖賢之資，而六四為之正應，是能從於聖賢之道也。故揚子曰：希驥之馬，亦驥之乘；希顏之人，亦顏之徒。正此謂也。

Hu Yuan explained: The position of six four is proper, although it is not in the central position of the upper or lower trigrams, among the five yin lines it is exactly in the middle. Although it is far from initial nine, it forms a proper correspondence with initial nine, thus clearly returning to the way of goodness and following the path of sages. The Small Image Commentary says, "Middle way alone returns, following the way," which refers to initial nine having the quality of a sage, and six four being its proper correspondence, so it can follow the path of sages. Yang Xiong said: One who admires a swift horse is also considered a type of carriage for a swift horse; one who admires Yan Hui is also considered a disciple of Yan Hui's school. This is exactly what is meant.

六五：敦復，無悔。象曰：敦復無悔，中以自考也。

The Line Statement of the fifth line says: With sincerity and steadfastness, returning to the correct path, there will be no regret. The Small Image Commentary says: Sincerity and steadfastness in returning without regret is because he maintains the middle and examines himself.

義曰：六五處坤之體，有敦厚之德；居上卦之中，有大中之道。夫有敦厚之德，則思慮不及於邪而動無躁妄；有大中之道，則所行無過與不及。如是，故能治心明性，以復於善道，而悔吝亡矣。象曰敦復無悔中以自考也者，五有敦厚大中之道，以自考察己之思慮，有不善未常不復於善也。

Hu Yuan explains: The line Six in the Fifth is situated in the body of the Kun hexagram, possessing the virtue of being earnest and sincere. It also occupies the central position of the upper trigram, upholding the great middle way. With the virtue of being earnest and sincere, one's thoughts will not turn to wrong paths, and one's actions will not be impetuous or reckless. With the great middle way, one's conduct will not be excessive nor deficient. Thus, one can cultivate one's mind and clarify one's nature, returning to the path of goodness, and thus regret and sorrow vanish. The Small Image Commentary says, "Returning to sincerity without regret, it is the middle that examines oneself," referring to the line Six in the Fifth, who, by means of sincerity and the great middle way, constantly examines one's thoughts. Should there be any unvirtuous thoughts, they are immediately corrected to virtue.

上六：迷復，凶，有災眚。用行師，終有大敗，以其國君凶，至于十年不克征。象曰：迷復之凶，反君道也。

The statement of the sixth line at the top says: Being confused and unaware, unable to turn back, is dangerous and will bring about heaven's calamities and human misfortunes. If used for military campaigns, it will inevitably result in a great defeat, and will also cause the sovereign to suffer danger, leading to a period of ten years during which military expeditions will be impossible. The Small Image Commentary says: The danger of being confused and unable to recover is because it violates the way of a ruler.

義曰：復道貴於速，上六處卦之極而居復之終，是其心昏迷而終不能復者。不能復，則邪惡著見，凶之道也。夫自外而來曰災，自己所招曰眚，言其心昏迷而恣私邪，私邪既積，過惡顯著，則天地所不與，鬼神所共怒，而外來之災、自招之眚所以皆至也。

Hu Yuan explains: The way of returning is valuable for its swiftness. The Sixth at the Top is located at the end of the entire hexagram and also at the final stage of the way of returning, indicating that his mind is confused and bewildered, and he ultimately cannot turn back. Being unable to turn back, evil will become evident, which is the way of inviting misfortune. What comes from outside is called 'disaster,' and what is self-inflicted is called 'misfortune.' This refers to his mind being clouded and indulging in private and wrongful desires. When private and wrongful desires accumulate, wrongdoing becomes evident, and thus the heavens and earth no longer support him, and the spirits are all enraged. Both external calamities and self-inflicted misfortunes will then come upon him.

用行師終有大敗，以其國君凶者，夫以迷復之道而用兵行師以伐於人，必不能克勝，而終至於大凶敗，以血肉生靈，虛竭帑藏，以累其君，凶之極也。至于十年弗克征者，十數之極也，言用事而行師以致大敗，雖十年之間終不能興起征伐之事。象曰迷復之凶反君道也者，夫君所以主宰天下、司牧生民，今用此迷復之道行師以征伐於人，以致有大敗，是反君所行之道者也。然特以行師言者，蓋舉其重者言之，即它可知矣。

"The use of military force will ultimately result in great defeat, for the ruler will suffer misfortune." This means that if one proceeds with military campaigns based on a confused and unchanging approach, it will certainly not lead to victory, and will eventually result in a disastrous defeat. This leads to the loss of the people's lives and blood, the exhaustion of the state's resources, and the ruler himself will be involved in the calamity, reaching the extreme of misfortune. It says "it will take ten years without being able to conquer," where "ten" represents the ultimate number. This means that when a ruler rashly launches an attack and suffers a great defeat, the state's strength is severely damaged. Even after ten years, it will still be unable to launch another campaign. The Small Image Commentary says "the misfortune of being lost in confusion is a reversal of the ruler's way." The ruler's duty is to govern the world and care for the people. Now, by using such a confused and unchanging method to launch military campaigns against others, causing a great defeat, this is a violation of the proper way of ruling. The line statement mentions only "military campaigns," using the most significant matter as an example; other matters can be understood in a similar way.