Yi, with Zhen below and Gen above.

頤：貞吉。觀頤，自求口實。

The Hexagram Statement of 《Yi》 says: The way of nurturing follows the principle of uprightness to bring auspiciousness. One should observe how others nurture, and also reflect on what sustains one's body and maintains one's health.

義曰：按《序卦》云「頤，養也」，蓋旣止畜於邪欲，必正道以養之也，故大畜然後受之以頤。然得謂之頤者，蓋二陽居其外，四陰居於內，陽為實，陰為虛，外實而內虛，口頷之象，頤養之義也。「貞吉」者，言所養得其正則獲吉也。「觀頤」者，言觀它人之所養，能得正道則已法而效之，若不得其正道則已革而去之。「自求口實」者，此觀己之所養也，口實是養身之具，故當常自求觀己之所養而從於正道也。

Hu Yuan explained that according to the "Sequence of Hexagrams" transmission, "Yi" means to nourish. Since private desires have already been restrained, it is necessary to cultivate them with the correct path, hence the hexagram "Da Xu" is followed by "Yi". As for why it is called "Yi", the upper and lower lines of this hexagram are yang, while the middle four lines are yin. Yang represents substance, yin represents emptiness. The outer part is solid and the inner part is empty, which resembles the shape of the lower jaw of the mouth, thus taking the meaning of nourishment. The hexagram statement says "Zhen Ji", meaning that if what is being cultivated is in accordance with the correct path, one will achieve good fortune. Saying "Guan Yi" means to observe how others nourish others; if they follow the correct path, one should emulate them; if not, one should correct one's own faults and discard them. Saying "Zi Qiu Kou Shi" refers to self-reflection on one's own nourishment—since food in the mouth is the means of sustaining the body, people should often examine themselves to see what they are cultivating and ensure it conforms to the correct path.

彖曰：頤貞吉，養正則吉也。觀頤，觀其所養也；自求口實，觀其自養也。天地養萬物，聖人養賢以及萬民，頤之時大矣哉！

The Commentary on the Judgment says: The hexagram "Yi" (Nourishment) states "Zhen Ji" (Uprightness brings good fortune) because what is being nurtured is in accordance with the right path. "Guan Yi" (Observing Nourishment) refers to observing how a person nurtures others; "Zi Qiu Kou Shi" (Seeking one's own sustenance) refers to observing how a person maintains oneself. Heaven and Earth nurture all things, and the sage first nurtures the virtuous talents, then through them extends care to the people. The significance of the time of nourishment is indeed profound.

義曰：言人之所養惟在於正。故上以仁義之道養於下，使生靈遂性，予天下之人以安；在下者必勤身竭力以養其上。故君能以仁義養於民，則謂之聖君；臣能以忠信奉養其上，則謂之賢臣；民能厚衣食以養其家，則謂之良民；士能充五常以養其身，則謂之君子。是所養皆得其正，則獲吉也。

Hu Yuan explained that the key to proper cultivation lies in the character "zheng" (correctness). Therefore, those in positions of authority should cultivate the people with the way of benevolence and righteousness, allowing the people to fulfill their nature and providing stability to the world; those in lower positions should diligently and wholeheartedly serve their superiors. Thus, a ruler who cultivates the people with benevolence and righteousness is called a sage; a minister who cultivates his superior with loyalty and trustworthiness is called a virtuous minister; a commoner who can sustain his family with abundant food and clothing is called a good citizen; a scholar who cultivates himself with the five constants of benevolence, righteousness, propriety, wisdom, and faithfulness is called a gentleman. When all cultivation conforms to the correct path, one naturally attains auspiciousness.

「觀頤，觀其所養也」者，言觀人所養得其正，則君子取以為法；不得其正則禍害生，故君子取以為鑑也。「自求口實，觀其自養」者，言君子之人既能觀人之所養，又復觀己之所養，若皆得其正，則無不得其安也。

"Observing the sustenance of others" means examining how others raise their children: if it follows the right path, the gentleman takes it as a model; if it goes against the right path and leads to misfortune, the gentleman uses it as a warning. "Seeking one's own sustenance, observing one's own cultivation" means that the gentleman not only observes how others raise their children but also reviews his own way of maintaining himself. If both aspects follow the right path, there will be no cause for unrest.

「天地養萬物」者，此以下又廣明頤養之義。言天地以陰陽二氣流佈於四時，發而為日月風霆，散而為雨露霜雪，使蠢動萬類皆遂其性而安其所，此天地所以能養於萬物者也。「聖人養賢以及萬民」者，言聖人法天地所養之道而頤養天下之民。然四海之廣，一人不可以獨治，教化不可以遍及，擇天下之賢於眾人者，為公為卿，為守為宰，班祿以養之，使其宣君之教化，行君之仁政，代君司牧，所以養天下之民也，言聖人之有天下必先養賢然後及民也。「頤之時大矣哉」者，言頤之時大，將以使上下內外大小所養皆得其正，故先聖重嘆美之。

After the sentence "Heaven and Earth nourish all things," the text further explains the principle of nourishment. Heaven and Earth spread the two energies of yin and yang throughout the four seasons of spring, summer, autumn, and winter. These energies manifest as the sun and moon, and as wind and thunder, and they descend as rain, dew, frost, and snow, enabling all living creatures to follow their natural tendencies and live in peace and comfort. This is the reason why Heaven and Earth can nourish all things. "The sage nourishes the virtuous and thus nurtures the people" means that the sage imitates the way Heaven and Earth nourish all things to nurture the people under his rule. However, the world is so vast that one person cannot govern it alone, and education cannot be personally extended to all places. Therefore, the sage selects the virtuous from among the people to serve as the Three Dukes, the Nine Ministers, the governors of prefectures, and the magistrates of counties, providing them with salaries to support them. This allows them to spread the ruler's teachings, implement the ruler's benevolent policies, and manage the people on the ruler's behalf, thus nourishing the people throughout the land. This means that when a sage possesses the world, he must first nourish the virtuous, and only then can his kindness extend to all the people. "Nourishment is a great matter" means that the time for nourishment is of great significance. It requires that all nourishment, whether in superior and inferior, inside and outside, or large and small, be in accordance with the right path. Therefore, previous sages repeatedly praised and extolled it.

象曰：山下有雷，頤。君子以慎言語，節飲食。

The Great Image Commentary says: Mountains below with thunder sounds, this is the image of the Hexagram颐. The gentleman takes inspiration from it, speaking with caution and eating with moderation.

義曰：上艮為止，下震為動，上止下動，是頤頷之象也。君子觀此之象，先慎其言語，節其飲食，以贍養其身也。夫言語由口而出，不慎則榮辱隨之；飲食從口而入，不節則患害隨之。故君子必當慎重其言語而不妄發，以養其德；節止其飲食，使皆得其宜，以養其身。如是，身所以安，道德所以成也。

Hu Yuan explained that the Upper Trigram Gen represents stillness and the Lower Trigram Zhen represents movement. When the upper part is still and the lower part moves, it resembles the way a person chews, with the upper jaw still and the lower jaw opening and closing. Therefore, this is taken as an image of chewing. A gentleman observes this trigram and first exercises caution in his speech and moderation in his diet, in order to cultivate his body. He should know that words come out of the mouth; if not cautious, honor or disgrace will follow. Food enters through the mouth; if not moderate, illness and misfortune will follow. Therefore, a gentleman must be careful with his words and not speak lightly, thus cultivating his virtue; he must moderate his diet and make it appropriate, thus preserving his body. By doing so, his body will be healthy and his virtue will be cultivated.

初九：舍爾靈龜，觀我朶頤，凶。象曰：觀我朶頤，亦不足貴也。

The line statement for Chou Jiou says: Abandon your own divining turtle that can only discern good or bad fortune, but instead stare at others feasting and drooling with desire, which is dangerous. The Small Image Commentary explains: To stare at others eating and drooling with desire is a practice that is not worth much.

義曰：龜所以知人之吉凶，猶人之明智也。凡賢人君子居於卑下，或貧賤而不得其所養者，必須韜藏仁義，卷懐道德，俟其時，需其命，不躁求妄進，然後可以自得其所養也。故《禮》曰「儒有席上之珍以待聘」，又孟子曰「天有爵，刖人爵從之」，是君子有道蘊於身而能俟時須命，自然得其所養也。

Hu Yuan explained that the divination text says that the tortoise can foresee people's good fortune and misfortune, just as wisdom is in a person's body. Whenever a virtuous person or a gentleman is in a low position or poor and temporarily unable to be supported, he must keep benevolence and righteousness hidden, and wrap up morality in his heart, waiting for the right time and relying on fate, not being impetuous in seeking advancement or acting recklessly for personal gain. Only then can he obtain the support he deserves. Therefore, the "Book of Rites" says that a Confucian scholar carries talents and virtues as precious treasures on a banquet table, waiting for others to invite him. Mencius also said that a person first has the rank bestowed by heaven, which is benevolence, righteousness, loyalty, and trustworthiness, and then the rank in the world will follow. All of this indicates that a gentleman keeps the Way hidden within himself, waiting for the right time and relying on fate, and thus naturally attains the support he deserves.

今初九有剛明之才，足以自養其正，然以居震動之初，故不能守己之道而躁求妄進，舍己之明智而觀它人之所養，若它人之居崇髙富貴，而已乃朶動其頤，是凶之道也。「象曰：觀我朶頤，亦不足貴」者，言君子無祿而富，無爵而貴，以其道在已也。今初九有其道而不能自守以待其時，有明智而不能自保以俟其養，為天下之人所賤，故曰「亦不足貴」也。

Now, the line "Initial Nine" possesses strong, capable and enlightened abilities, which are sufficient to sustain itself through righteous means. However, it is located at the very bottom of the Zhen hexagram, which represents restlessness and agitation. Therefore, it cannot hold onto its principles, becomes impetuous in its advancement, and abandons its own wisdom to focus on others' luxuries. Seeing others in positions of honor and wealth, it becomes envious and its cheeks twitch with desire. This is the path of danger. The "Small Image Commentary" says, "Observing my chewing, it is not truly valuable," because the gentleman does not need a salary yet feels rich, does not possess a title yet feels noble, relying on the Dao within himself. Now, "Initial Nine" has the Dao but cannot hold onto it to wait for the right time, has wisdom but cannot protect itself to await its due sustenance, and thus is looked down upon by the world. Therefore, it is truly not worth valuing.

六二：顛頤，拂經于丘頤，征凶。象曰：六二征凶，行失類也。

The Line Statement for the second line says: To seek sustenance by turning upside down and going downward is against the norm; to run to a high hill to seek sustenance, thus proceeding forward, will result in misfortune. The Small Image Commentary explains that the second line's proceeding forward will certainly bring misfortune because its actions have departed from the proper way that its kind should follow.

義曰：夫自上而反下謂之顛。夫為下者勤身竭力以奉於上，此其常道也。今六二無正應而下近初九之剛，故因而反養於初，自上而養於下，故曰「顛頤」。且為下不能以道養於上而反養於初，是拂違其常道，如履於丘墟不平之地而為養也，故曰「拂經于丘頤」。居下不養於上而養於下，則是拂違常道，以此而行，凶之至矣。「象曰：六二征凶，行失類也」者，夫居上養下，在下養上，此常道也，今二反養於下，是所行失其類也。

Hu Yuan explains that moving from above downward is called "dian." Serving the sovereign diligently and with effort is the proper way. Now, the line six two does not have a corresponding yang line, but it is adjacent to the yang line at the beginning, which is close and harmonious. In the Yi, this is called "bi," meaning mutual affinity. Therefore, it turns back to seek sustenance from the line at the beginning, which should be upward but turns downward, hence "dian yi." Moreover, being in a lower position yet unable to properly serve the sovereign, and instead relying on the line at the beginning, this is against the proper way. It is like living on an uneven hillside, hence "fu jing yu qiu yi." Being in a lower position without serving the sovereign and instead seeking sustenance from someone even lower is against the proper way. Following such a path leads to the utmost danger. The "Small Image Commentary" says, "Six two's movement brings calamity, for it loses its proper category," because those in higher positions should nourish the people, and those in lower positions should serve the sovereign, which is the proper way. Now, six two turns downward to seek sustenance, hence its action loses its proper category.

六三：拂頤貞凶，十年勿用，無攸利。象曰：十年勿用，道大悖也。

The line statement for the third line says: To go against the way of nourishment is considered凶 (a bad omen) in terms of the correct path; for ten years it remains unused, and nothing is beneficial. The Small Image Commentary explains: It remains unused for ten years because it seriously deviates from the way of nourishment.

義曰：拂，亦違也。夫所養之道得其正則獲吉，故彖所謂「養正則吉」也。今六三以陰居陽，是履不得其位，行不得其正，正旣失之，是拂違所養之道也，故以正道言之，是以凶也。「十年勿用，無攸利」者，十者數之極也。夫以不正之道，居於上則不能以仁義之道愛養於人，居於下則不能以忠信之道奉養於君，如此而行，雖極十年之間亦不可用矣，是以所行所為皆無所利也。

Hu Yuan explained that "fu" also means to violate. The way of nurturing and cultivating is in accordance with the right path to achieve good fortune, so the Commentary on the Judgment says "cultivating the right path brings good fortune." Now, the sixth line in the third position is a yin line but occupies the yang position of the third, which is improper for a yin line. Because the position of the line is wrong, the conduct becomes improper. Once the proper conduct is lost, it is equivalent to violating the way of nurturing and cultivating. Therefore, from the perspective of the right path, it is凶 (a凶 is a term indicating misfortune or bad fortune). The phrase "ten years without use, no benefit" uses "ten" to indicate the extreme of numbers, as counting from one to ten exhausts the number. A person who follows an improper way, if in a high position, cannot use the way of benevolence and righteousness to nurture and care for the people; if in a low position, cannot use the way of loyalty and trust to serve the sovereign. In such a case, even after ten years, he remains incapable of being used, so his every action brings no benefit.

「象曰：十年勿用，道大悖也」者，言君子之人於所養之道皆得其正，則建諸天地而不悖，質諸鬼神而無疑，百世以俟聖人而不惑。今六三不能修養己之德，而以不正為養之道，是其大違悖於所養之道也。

The Small Image Commentary says, "For ten years, it is not suitable to use, because the way is greatly contrary." This means that a gentleman, in the way of nourishment, does everything in accordance with the right path. Therefore, placing it among heaven and earth would not cause contradiction, and presenting it to spirits and gods would not raise doubts. Even after generations, when a sage appears, there would be no doubt. Now, the sixth line in the third position is unable to cultivate its own virtue, yet it treats improper practices as the way of nourishment. This is a great deviation from the correct path of nourishment.

六四：顛頤吉，虎視眈眈，其欲逐逐，無咎。象曰：顛頤之吉，上施光也。

The line statement of the fourth line says: Nurturing those below from above, it is吉祥; the gaze is as fierce as a tiger, yet the provision is continuous, thus there is no fault. The small image commentary explains: The reason why nurturing from above is吉祥 is because the one in superior position bestows broad grace.

義曰：六二居下不養於上而養於下，故進則凶也。今六四處於上體，是居人上也，以陰居陰，履得其正，下應於初九之陽，是養於下者也，旣居上位而又能養下，是得其吉也。「虎視眈眈，其欲逐逐，無咎」者，言虎，暴猛之物也，其視眈眈然，言威嚴之至也。夫居上者以正而養於下，則下無不得所養；下旣得所養，若無所節制，則必傷於寛裕而眾將放恣，故用威嚴以濟之，若恩威並立，使民懐德而畏威也。逐逐，相繼不絶之貌，言居上之人旣養於下，則必隨其人之慾，使之逐逐然而不絶，此乃全其吉而無有咎害也。「象曰：顛頤之吉，上施光也」者，言六四居於上位而能盡其道以養於下，是其施澤之光大也。

Hu Yuan explained that the line Six in the Second is in a lower position, not serving the superior but instead seeking sustenance from below, so moving forward brings misfortune. Now, the line Six in the Fourth is in the upper trigram, occupying a position above the people; it is a yao of yin in a yin place, thus in a proper position. It connects downward with the yang line at the beginning, which is the proper response. Being in a superior position and nurturing the lower, it thus attains good fortune. Regarding the phrase "The tiger stares intently, its desire is continuous, without blame": the tiger is a fierce beast, its intense gaze symbolizes extreme authority. A superior person who nurtures the people with the right way ensures that all receive sustenance. However, if the people receive sustenance without restraint, they may become unrestrained, leading to disorder. Therefore, authority must be balanced with benevolence, so that the people both feel the benevolence and respect the authority. "Zhu zhu" means continuous, indicating that a superior person, in nurturing the people, must meet their needs continuously, thus preserving good fortune without misfortune. The "Small Image Commentary" says "The reversal of the mouth is good, because the superior applies light." This means that the line Six in the Fourth, being in a superior position, makes every effort to nurture the people with the right way, showing that its benevolence is vast and bright.

六五：拂經，居貞吉，不可涉大川。象曰：居貞之吉，順以從上也。

The line statement of the fifth line says: It goes against the norm, but if one remains in a proper position and maintains correctness, it is auspicious, though one should not attempt to cross great rivers or undertake major dangers. The Small Image Commentary explains: The reason remaining in a proper position and maintaining correctness is auspicious is because it can yield and follow the Nine at the Top.

義曰：凡為養之之道，當守以正則可也。今六五乃以陰柔之質居於陽之位，是拂亂其頤之義也。「經」，言「經」字之誤也，豈有居至尊而乃拂亂其常道之甚哉？但以其少不得於正，故唯失其養之道耳。「居貞吉，不可涉大川」者，言六五失其正，故至於拂違其頤養之義，今若能居守之以正道，則可以得其吉也。雖以居守其正道而得吉，然本有失，是未可以濟於險難也。

Hu Yuan explained that in matters of nurturing, one only needs to uphold the principle of "zheng" (correctness). Now, the sixth line in the fifth position holds a yin and flexible nature in a yang and strong position, which disrupts the original meaning of nurturing. Regarding the character "jing" (classic) in the line statement, Hu Yuan believed it was a transmission error—how could someone in the highest position be so greatly deviating from the norm? It is only slightly deviating from correctness, so it is merely a slight failure in the way of nurturing. "Residing in firmness brings good fortune; one cannot cross a great river" means that because the sixth line has lost its correctness, it has violated the meaning of nurturing. However, if it can remain still and uphold the correct path, it can still attain good fortune. Yet, although it gains good fortune by upholding correctness, it still has some deficiency, so it is not yet sufficient to deal with great dangers.

上九：由頤，厲吉，利涉大川。象曰：由頤厲吉，大有慶也。

The line statement for the top nine says: The world relies on him for sustenance and nurture; maintaining vigilance and strictness brings good fortune, and it is advantageous to cross great rivers and undertake major dangers. The small image commentary explains: People obtain sustenance through him, and by maintaining vigilance they achieve good fortune, because there is great blessing.

義曰：此一爻以剛明之質居一卦之最上，雖非至尊之位，然下四陰不能自養，故必皆由於已而後得其養也。「厲吉」者，上以剛明之才為眾陰之主，眾皆由已而後得其養，若不濟之以威嚴，則必有所瀆也，故當臨之以威厲，則得其吉。「利涉大川」者，言上九旣以仁義之道以養於下，下由之而後得所安，而已又能濟之威嚴，則是恩威並立，而天下之人皆樂歸之，故雖有大險大難亦可以濟之也。「象曰：由頤厲吉，大有慶也」者，言上九居其上而下皆由之得其養，為眾之所服，是大有福慶之事也。

Hu Yuan explains that the line "Upper Nine" possesses a strong and enlightened nature, occupying the highest position in the entire hexagram. Although it is not the supreme sovereign position, the four yin lines below lack the ability to sustain themselves and must all depend on it for sustenance. Therefore, the line statement is called "Yi Yi" — meaning that all people in the hexagram receive their sustenance through it. It says "danger and auspiciousness" because Upper Nine, with its strong and enlightened ability, serves as the master of all the yin lines. Everyone depends on it for food. If it does not employ authority, there will certainly be people who are disrespectful and careless. Therefore, "danger" here does not mean actual danger, but rather strictness and seriousness. It must adopt an authoritative stance to govern the people and thus achieve auspiciousness. It says "favorable for crossing great rivers" because Upper Nine uses the way of benevolence and righteousness to nurture the people, who depend on it for stability. It can also combine authority with benevolence, establishing both virtue and authority, so that all people are willing to follow. Therefore, even when encountering great dangers and difficulties, it can lead everyone across. The "Small Image Commentary" says "Yi Yi, danger and auspiciousness, great celebration," meaning that Upper Nine occupies the highest position, and all people depend on it for sustenance, thus winning the admiration of the people, which is a great blessing.

大過：棟撓，利有攸往，亨。

The Hexagram Statement of the Great Excess says: The beam is bent and hanging down, at this time it is favorable to go forward, and there is success.

義曰：按《序卦》云「不養則不可動，故受之以大過」。蓋聖賢之人仁義道德素有以積習之，而蘊畜其心，然後擴而充之天下，以救天下之衰弊，此所以次於頤。然謂之大過者，言聖賢之人有大才大德而過越於常分，以正天下之衰弊，故謂之大過也。「棟撓」者，言大過之時政教陵遲，紀綱衰壊，本末皆弱，若大廈之將顛而樑棟不能支持，故致傾撓。「利有攸往亨」者，聖賢之人有大才大智，當此之時則過越常分而拯天下之衰弊，以此而往，則天下皆獲其利，獲其利則得其亨通。

Hu Yuan explained that according to the "Xu Gua Zhuan," without cultivation one cannot act, hence the "Yi" hexagram follows "Da Guo." The sages and virtuous persons cultivate and study benevolence, righteousness, morality, and store them in their hearts, then extend and promote them throughout the world to rectify the decline of the world. This is why this hexagram comes after "Yi." As for why it is called "Da Guo," it refers to the sages and virtuous persons possessing great talent and virtue, acting beyond ordinary bounds to correct the world's decline, hence it is called "Da Guo." "Dong Rao" indicates that at this time, government orders and education gradually decline, laws and norms deteriorate, and both the root and the branches are weak, like a high building about to collapse with its beams unable to support it, hence bending and drooping. "Li You Yu Wang Heng" means that the sages and virtuous persons, possessing great talent and wisdom, in such a time must act beyond ordinary bounds to rectify the world's decline; by doing so, the world benefits and thus achieves success.

象曰：大過，大者過也。棟撓，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！

This passage actually refers to the Commentary on the Judgment: the term "Great Excess" refers to a situation where the yang is excessive beyond the normal measure. "The beam is bent" is because the first and sixth lines are in the positions of the foundation and the tip, yet they are both weak yin lines. Although the yang is excessive, it still remains in the center, acting with humility and bringing joy to others, thus it is beneficial to go forward and achieve success. The significance of the time of Great Excess is truly profound. According to the meaning of the text, the original edition here marks it as "Xiang Yu," which should be a mistake for "Tuan Yu."

義曰：言聖賢之人有大才大德，故能過行其事而拯天下之衰弊，是大過之時唯大者之人乃能過分以成天下之大功也。若才德賢智之偏則不可，況無才德乎？「棟撓本末弱」者，此言二陰居其上下，陰體柔弱，是猶內外皆小人而朝廷紀綱敗壊，若大廈將顛而樑棟已摧，本末皆傾撓也。

Hu Yuan explained that the sage and virtuous persons possess great talent and virtue, thus enabling them to act beyond conventional norms and save the world from decline. This means that in such an era, only those with great talent and virtue can transcend their proper roles and achieve great accomplishments for the world. If one's talent, virtue, and wisdom are limited to a single aspect, they cannot shoulder such a heavy responsibility, let alone those with no talent or virtue at all. "The beam is bent, the root and tip are weak" refers to the two yao (lines) of Yin nature, the initial line and the top line, being located at the very bottom and top of the entire hexagram. These Yin lines are weak and powerless, just as the court and the outside are dominated by petty men, and the rules and regulations have collapsed. It is like a tall building about to collapse, with its main beams already broken, and both the foundation and the top collapsing together.

「剛過而中」者，此指九二而言也。夫以陽居陽，守常之道也，今以陽而居陰，是過越於常分也。如聖賢之人有大剛明之才而超邁古今，過行其事而又不失其中，故能復正天下之弊，扶救天下之衰。若當此之時，有其才德而或不能過分行之，則不能除天下之弊而立天下之功也。

"The phrase 'just passing the center' refers to the Nine in the Second position. A yang line in a yang place is following the conventional way; now, the Nine in the Second, being a yang line in a yin place, is going beyond the usual propriety. This is like a sage with extremely strong and enlightened ability, a spirit surpassing all ages, daring to break conventions in action, yet not losing the middle path. Thus, he can restore the accumulated evils of the world and save its decline. If one is in such an era, yet has ability and virtue but dares not go beyond the conventional, then neither can he eliminate the world's evils nor establish great achievements."

「巽而說行，利有攸往，乃亨」者，下順上說，言聖賢君子拯大過之時，以順而說天下之心而行之。故湯始徵葛，東征西夷怨，南征北狄怨，曰「奚為後我」，是皆應天順人而行，乃得天下之悅從，故所往皆利而無不亨通也。「大過之時大矣哉」者，言君子挺不世之才，駕非常之德，必欲拯天下之衰弱，出生民於水火者，必得其時則可以行之也。若有其德而無其時，亦無能為也，故先聖重嘆美之。

"The wind is gentle and joyful, and it is advantageous to go forward, thus achieving success," because the lower trigram is Xun (wind), representing gentleness and compliance, and the upper trigram is Dui (lake), representing joy. This signifies that sages and virtuous men in times of national decline should act in accordance with and please the hearts of the people before taking action. Therefore, when King Tang of Shang first attacked the state of Ge and marched eastward, the western tribes complained, and when he marched southward, the northern tribes complained, asking why they were left behind. This was because his actions were in accordance with heavenly will and in harmony with the people's hearts, thus earning the joy and support of the people everywhere, leading to smooth and successful progress wherever he went. "At the time of great excess, how great it is!" refers to the fact that a gentleman, possessing rare talents and extraordinary virtue, who is determined to save the world from decline and rescue the people from hardship, must also encounter the right opportunity to fully realize his aspirations. If one has virtue but lacks the right opportunity, he will achieve nothing. Therefore, previous sages repeatedly praised and extolled the importance of timing.

象曰：澤滅木，大過。君子以獨立不懼，遯世無悶。

The Great Image Commentary says: The water in the marsh has overflowed the trees, which is the image of the Great Excess. The gentleman takes inspiration from this, standing alone with courage and fearlessness, even when retreating into seclusion, he does not feel distressed.

義曰：夫澤本卑，木本髙，今澤反居木之上，是卑者踰於髙、下者踰於上，大過之象也。君子之人當是時而能越常分，推仁義不忍之心，獨立特行，挺然而無所懼憚，不顧險難，不畏小人，如此則可以救天下之衰弱，立天下之事業也。當是時苟不得已而不可為，當韜光遯跡，養晦仁義，以道自樂，不與世俗混於衰弊之中而無所憂悶也。然則聖賢之人所謂遯者，非謂入於林幽谷，但不使名跡少露於人而反貽其害耳。

Hu Yuan explained that marshes should be in low places and trees should grow tall. Now, the marsh has flooded over the trees, which is the low surpassing the high and the lower surpassing the upper. This is the image of "Great Excess." A gentleman in such an era should be able to transcend conventions, promote benevolence and compassion, act independently, stand firm without fear, disregard difficulties and dangers, and not fear small people. In this way, he can save the world's decline and establish great achievements. If the situation is indeed not feasible for action, he should then conceal his sharpness, hide his actions, cultivate benevolence and righteousness in secret, take pleasure in the Way, and not follow the world's decline into corruption. His heart should not be troubled by this. Thus, the sages' talk of withdrawal is not necessarily requiring one to retreat into mountains and forests. It is merely about not letting one's name and actions be slightly exposed to others, to avoid inviting calamity.

初六：藉用白茅，無咎。象曰：藉用白茅，柔在下也。

The line statement for the first line says: Using white reed grass as a mat, there will be no error. The small image commentary explains: Using white reed grass as a mat refers to the meaning of placing a soft substance underneath.

義曰：初六居卦之初，為事之始也。夫為事之始，不可輕易，必須恭慎，然後可以免咎，況居大過之時，政教陵遲，紀綱隳壊，而聖賢之人有大才德欲往而拯之，是其事至重，功業至大，尤不易於有為，必當過分而慎重然後可也。若一失其措，則禍不旋踵而至矣。

Hu Yuan explained that the line "Six at the Beginning" is the lowest yao in the entire hexagram, a yin line that is weak and appropriate for the beginning of things. The beginning of any endeavor should not be taken lightly; one must be respectful and cautious in order to avoid mistakes; especially in such a declining era, where government orders and moral education are gradually deteriorating, and laws and norms are collapsing, while virtuous and wise people possess great talents and virtues and wish to come forth to save the situation. This task is of great importance and significance, and its execution is particularly difficult. Therefore, one must be even more serious and careful than usual. Once a misstep is made, calamity will quickly follow.

故《繫辭》曰：「初六，藉用白茅，無咎。子曰：苟錯諸地而可矣，藉之用茅，何咎之有？慎之至也。」蓋凡物置之於地，固得其安矣，而又以潔白之茅藉之，是愼重之至也。如聖賢拯天下之大過，苟於事始慎之如此，則可以立天下之大功，興天下之大利，又何咎之有耶？「象曰：藉用白茅，柔在下也」者，初六以陰居卦之初，是以柔而在下，蓋君子過行其事而慎重之至，此以柔潔之茅藉之於下，斯免咎矣。

Therefore, the "Great Treatise" cites this line: "Initial Six, using white reeds as a mat, no blame." Confucius explains that placing things directly on the ground is already sufficient, yet they are covered with reeds, so where could there be any fault? This is the extreme of caution. Generally, placing things on the ground is already secure, yet they are further covered with clean white reeds, which shows the utmost respect. The sages, aiming to correct the great disorders of the world, if they could be as cautious at the beginning of things, they could establish great achievements for the world and promote great benefits, where could there be any fault? The "Small Image Commentary" says, "Using white reeds as a mat, softness is at the bottom," because the initial six, with a yin line at the very bottom of the hexagram, is like a soft object placed at the bottom. A gentleman who undertakes great affairs beyond the ordinary and shows the utmost respect is like using clean, soft reeds at the bottom, thus avoiding mistakes.

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。

The statement for line nine two says: A withered poplar tree sprouts new shoots, and an old man marries a young woman, there is no disadvantage. The Small Image Commentary explains: An old man marrying a young woman is a case where both parties go beyond the usual and combine with each other.

義曰：稊者，楊之秀也。此以陽居陰，是君子之人越其常分而過行其事者也。夫大過之時，聖賢君子能過行其事，以剛明之才、勤健之德，立天下之功業，使陵遲者得以興起之，隳壊者得以振舉之，故如枯槁之楊復生秀美之稊，衰老之夫而得少懦之女，復有生息之象也。「無不利」者，言聖賢之人過其常分以行事，使衰者復興，亡者復存，是所行無不得其利也。「象曰：老夫女妻，過以相與也」者，以老夫而得女妻，則有生息之漸；以女妻而得老夫，則有老成之漸，是皆過以相與者也。

Hu Yuan explained that "tai" refers to the tender sprout of a poplar tree. Nine in the Second, with a yang line in a yin place, represents the manner of a gentleman who goes beyond the ordinary and transgresses his proper role in action. In such an era, the sages and virtuous men can act beyond the conventional, using their strong and enlightened talents and diligent and vigorous virtues to establish achievements for the world, reviving what is decayed and restoring what is broken. Thus, it is like a withered poplar tree regrowing beautiful new sprouts, an old man marrying a young and weak woman, and thus regaining the signs of reproduction. The statement "there is no disadvantage" refers to the sages and virtuous men acting beyond their proper roles, reviving what is declining and preserving what is about to perish, so that every action brings no disadvantage. The "Small Image Commentary" says "an old man marries a young wife, they meet beyond the usual," meaning that an old man obtaining a young wife brings the possibility of reproduction; a young wife obtaining an old man gains the support of maturity and stability—both parties going beyond the usual to complete each other.

九三：棟撓，凶。象曰：棟撓之凶，不可以有輔也。

The third line statement says: The main beam bends, which is ominous. The Small Image Commentary explains: The main beam bends and is ominous because such a person cannot assist the sovereign.

義曰：大過之時，君子有為之際，故若過其分而行則可以立天下之功，若但守常之人，則未見其能成天下之事業也。九二能過分行之，故所行皆利；此九三有剛明之才德，而乃以陽居陽，則是守常之人，不能過行其事，如有才而不能施用，有德而不能操致，獨用匹夫之見而繫上六之應，使其政教愈敗，綱紀愈頹，若大廈之梁傾撓而不能扶持，是凶之道也。「象曰：棟撓之凶，不可以有輔也」者，夫天之生聖賢，將使拯天下之危難，濟天下之生靈，立其事業也。今九三乃為守常之人，有才而不能用，是不可以有輔於大過之君也。

Hu Yuan explained that such an era is precisely the time when a gentleman can achieve great accomplishments. Therefore, those who can go beyond the ordinary and act accordingly can establish meritorious deeds for the world; but those who merely stick to conventions will never be able to accomplish great things for the world. Nine Two is able to act beyond the ordinary, hence achieving smoothness everywhere. However, Nine Three, although possessing strong and enlightened talents, is a yang line in a yang position, which makes him a person who sticks to conventions and dares not go beyond them. It is like having ability but unable to use it, having virtue but unable to display it, acting only according to his own views, and being preoccupied with the private connection with the upper sixth line. As a result, the political and educational systems become more deteriorated, and the principles and norms become more disordered, just like the beams of a high building that have already bent and are no longer able to support the structure. This is the path of danger. The Small Image Commentary says, "The danger of the beam bending is because it cannot be assisted." This is because Heaven produces sages and virtuous people, originally intending for them to save the world's difficulties, to relieve the people's suffering, and to establish great achievements. Now, Nine Three is merely a person who sticks to conventions, with ability but unable to use it, so he cannot provide any assistance to the ruler in a declining era.

九四：棟隆，吉，有它吝。象曰：棟隆之吉，不撓乎下也。

The statement of the fourth line says: The main beam is raised straight, which is auspicious; but if there is another preoccupation, there will be regret. The Small Image Commentary explains: The main beam is raised straight and is auspicious because it does not bend downward.

義曰：夫大過之時，是本末衰弱之世，唯聖賢出乎其類，過行其事而拯濟之。今九四以陽居陰，是能過其位分以拯天下之弊，亦如大廈將傾而得良匠扶持之，使其樑棟隆起而得全安也。蓋衰亂之世，旣拯民出於塗炭，然後獲其亨通而得吉也。

Hu Yuan explained that such an era is one where both the fundamental and the superficial aspects are weak. Only the sages and virtuous ones can rise above the ordinary and take extraordinary measures to save the situation. Now, the ninth line in the fourth position, with a yang line in a yin place, is precisely the person who can go beyond his proper position to remedy the accumulated evils of the world. It is like a high building about to collapse encountering a skilled craftsman who supports it, restoring the beams to stand upright and ensuring safety. In a time of chaos and disorder, the first step is to rescue the people from suffering and hardship, and only then can one speak of achieving success and auspiciousness.

「有它吝」者，九四之應在初六，若聖賢之人慾興起天下之治，必須至公至平，用心不偏，獨力特行，挺然無所畏憚，使天下無一物不獲其賜，如此則可以興滯補弊，扶衰拯弱，而立功業於天下。若一有它志而繫於私應，則亦鄙吝之道也。「象曰：棟隆之吉，不撓乎下也」者，言九四雖下有初六之應，而已以剛明之才終不私累於已，是不撓於下，故獲吉。

"The phrase 'there is a regret' arises because the nine in the fourth position corresponds to the six at the beginning below it. If a sage wishes to revive the governance of the world, he must be extremely fair and impartial, with no bias in his mind, standing alone and acting independently, upright and fearless, so that nothing in the world is left without his grace. Only in this way can he revitalize stagnation, make up for deficiencies, support the weak, and save those in peril, thus establishing achievements for the world. If he ever entertains other thoughts or becomes entangled with private favors, he would fall into a narrow and contemptible path. The 'Small Image Commentary' says, 'The virtue of the beam is auspicious, for it does not bend downward,' meaning that although the nine in the fourth position corresponds to the six at the beginning below it, it relies on its strong and enlightened ability, ultimately not allowing private feelings to burden itself, so it does not bend downward, thus achieving auspiciousness."

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。

The fifth line statement says: A withered poplar tree blooms with flowers, and an old woman marries a young man; there is no fault, nor is there praise. The Small Image Commentary explains: A withered poplar tree blooming with flowers, how can this last long? An old woman marrying a young man is also an unbecoming thing.

義曰：聖賢之人居至尊之位，有大中之道，當衰弱之世，必須過越以行事，則可以拯救於時也。今九五以剛陽處於至尊，是居可致之位，操可致之資，是可以振綱紀於廢壊也。今反不能過越其分，而但固守已任，是亦守常之人也。以守常之人而拯天下之衰弊，故如枯朽之楊生其葩華易落之物，不若九二生稊之茂實；老婦得其士夫，無所補助，不能滋息，不若老夫之得其女妻也。然以陽居陽，當至尊之位，但得其無咎而已，然不能過越以行事，是以無休美之譽。

Hu Yuan explained that the sages and virtuous people who hold the highest position abide by the principle of maintaining the center and upholding the great. In times of decline, they must act beyond the ordinary in order to save the era. Now, the Nine in the Fifth occupies the highest position with a yang line, which can be said to be in a position where things can be accomplished and possesses the resources to achieve success. It should be sufficient to restore the broken norms and regulations. Yet it refuses to go beyond its proper role and merely sticks to its existing duties, making it a person who adheres strictly to conventions. Using someone who clings to conventions to save the world's decline is like a withered poplar tree producing a few easily falling flowers, which are not as flourishing and substantial as the new sprouts emerging from the Nine in the Second. It is also like an old woman who marries a young husband, who brings no benefit to the family and cannot bear children, which is not as beneficial as an old man marrying a young wife. However, since it holds a yang line in a yang position and occupies the highest position, it only incurs no fault. But because it does not act beyond the ordinary, it does not receive any commendation.

「象曰：枯楊生華，何可久也」者，言五當大過之時自守已分，若枯朽之楊生葩花易落之物，其榮茂不可得久也。「老婦士夫，亦可醜也」者，言衰老之婦得其士夫，無所補助，又不能生息，適足以鄙丑者也。

The Small Image Commentary says, "A withered poplar tree produces flowers, how can this last long?" This refers to the Nine in the Fifth position who, during a time of decline, merely holds to their proper role. It is like a dry and rotten poplar tree that produces a few easily falling flowers: it seems like a revival, but it cannot withstand even a breeze, and the brief flourishing does not last long. It also says, "An old woman marries a young man, which is also unbecoming." This refers to an old woman marrying a young man, who cannot offer any help and cannot bear children, appearing only unbecoming.

上六：過涉滅頂，凶，無咎。象曰：過涉之凶，不可咎也。

The statement of the sixth line at the top says: Forcing oneself to cross water, the water rises above the head, resulting in danger; but one should not blame him for this. The Small Image Commentary explains: Facing danger from crossing water冒险ly, this is something that should not be blamed.

義曰：以陰柔之質居上卦之極，當本末衰弱之世，而已雖有仁義不忍之心，憫生靈之塗炭，悼紀綱之廢墜，然而其體本柔弱，則是才小德薄之人，終不能濟天下之難，猶如渉險之人，其志雖欲終濟，其力薄而微弱，以至滅沒其首，是凶之道也。滅頂猶言涉難之也。「無咎」者，言上六有是心而欲濟天下之衰弱，然其才力寡薄，不能終濟，以至滅頂，是不可以咎責之也。「象曰：過涉之凶，不可咎也」者，志在拯難而雖至於滅頂，故聖人於此憫之，蓋此上六慾立天下之功業，何可咎責之也。

Hu Yuan explained that the sixth line at the top is a yin and flexible person located at the top of the upper trigram, precisely at a time when both the root and the tip are weak. Although he has a heart of benevolence and righteousness, unable to bear to see people suffering in water and fire, and grieves over the collapse of the moral order, his nature is weak and his ability is limited, so he is ultimately unable to shoulder the burden of saving the world from peril. This is like a person attempting to cross a dangerous river, who although determined to get across, lacks the strength, and ends up being submerged up to his head, which is the path of danger. The phrase "meng ding" (submerged to the head) is precisely describing his falling into peril. The line statement says "wu jiu" (no blame), meaning that the sixth line at the top has this intention to save the world from decline, but due to his limited ability, he cannot persevere and ends up being submerged to the head, which is not something to blame him for. The Small Image Commentary says "guo she zhi xiong, bu ke jiu ye" (danger of excessive crossing, not to be blamed), meaning that although he is determined to save the world from peril, even if he reaches the point of being submerged to the head, the sage here shows sympathy towards him - the sixth line at the top originally intended to establish achievements for the world, how could he be blamed?