Kan, Water above Water.

習坎：有孚，維心亨，行有尚。

The Hexagram Statement of 《Xikan》 says: With sincerity in the heart, the mind is harmonious; thus, when acting, one will be esteemed.

義曰：按《序卦》云「物不可以終過，故受之以坎」，言君子之人所行必貴得其中，不可大過，大過則必有坎陷，故坎次於大過也。然此卦是伏羲所畫之卦，在八純之數，其七卦皆一字而名，獨此加「習」字者何也？蓋乾主於健，坤主於順，若是之類率皆一字可以盡其義，而此卦上下皆險，以是為險難重迭之際，君子之人當此重險之世，欲行事於天下，必當預積習之，然後可以濟其險阻；若不能預習之，則才小力薄，致滅其身，故聖人加「習」字者此也。

Hu Yuan explained that according to the "Xu Gua Zhuan," things cannot go beyond their limits indefinitely, so after "Da Guo" comes "Kan." This means that a gentleman's conduct should value the middle way and avoid excessive behavior, for excess will inevitably lead to downfall, hence "Kan" follows "Da Guo." This hexagram is one of the eight pure hexagrams drawn by Fuxi. The other seven hexagrams are named with a single character, but this one is given an additional character "Xi." Why? Because "Qian" represents strength and vigor, and "Kun" represents flexibility and compliance; these can be fully expressed with a single character. However, this hexagram has "Kan" both above and below, symbolizing a situation of repeated dangers and difficulties. A gentleman in such a dual perilous era, wishing to achieve something in the world, must repeatedly practice and become proficient beforehand, only then can he overcome the dangers. If he is not prepared in advance, his strength is weak and he will surely lose his life. The sage added the character "Xi" with this intention.

「有孚」者，孚，由中之信也。夫水之性，決之則流，防之則止，此水之信也。如君子之人知幾達理，行於險難，有至誠無不通者，以至誠無不通，若水流而坎險皆可以平之也。「維心亨」者，坎卦上下之中皆有剛明之德，是水之性至明而無所不通，如君子中有剛明之德，曉察險阻之事而便習之，所行不違於中，思慮不逾其志，如此則事無不獲其濟。

The Hexagram Statement says, "There is sincerity." "Sincerity" refers to genuine integrity from the heart. The nature of water is that when it is dug, it flows; when it is blocked, it stops. This is the reliability of water. Just as a gentleman is observant of circumstances, understands matters clearly, and walks through difficulties with sincerity, there is nothing he cannot achieve. With sincerity, there is no obstacle, just as water flows continuously, filling all pits and obstacles. It says, "Only with the heart can things be smooth," because in the Kan hexagram, the middle positions of both the upper and lower trigrams are yang lines, possessing the virtue of strength and clarity. Just as water is extremely clear and can flow through anything, a gentleman who possesses this virtue of strength and clarity can clearly see obstacles and is well practiced in dealing with them. His actions do not deviate from the middle path, and his thoughts do not stray from his original intentions. Thus, his endeavors will surely succeed.

「行有尚」者，夫水之性，凡坎險之處無不流而至之，故能平其險難而潤澤萬物，為時之所尚也。若君子之人當險難之時，力能扶持之，蓋由以仁義之道、才智之美，上而朝廷有其德，下而萬物被其澤，亦如水之無不潤而為時所尊尚也。

It says "to act with reverence." "Reverence" means to hold in high esteem. Water's nature is that wherever there are pits, obstacles, or dangers, it will not fail to flow through them. Thus it can level dangers, nourish all things, and is therefore held in high regard by the world. The gentleman is also like this: when facing difficulties, he can rise up to uphold the overall situation, relying on the virtue of benevolence and the beauty of wisdom. He brings virtue to the court above and benefits all things below, just as water nourishes everywhere, so he is also held in high esteem by the world.

彖曰：習坎，重險也。水流而不盈，行險而不失其信。維心亨，乃以剛中也。行有尚，往有功也。天險不可升也，地險山川丘陵也，王公設險以守其國，險之時用大矣哉！

The Commentary on the Judgment says: "The hexagram of Water and the Journey" signifies continuous and overlapping dangers. Water flows ceaselessly without ever filling a single place, moving through dangerous terrain yet remaining faithful to its course. "Only the heart is passable" because the yang lines are in the central positions of both the upper and lower trigrams; "the journey is commendable" because proceeding forward leads to achievement. The danger of heaven lies in its lofty and inaccessible nature, the danger of earth lies in its mountains, rivers, and hills, and kings and princes set up obstacles to guard their states. Danger is a thing used according to the time, and its function is indeed great.

義曰：夫坎，險也，陷也。此卦上下皆坎，是重險之象也，亦言聖賢之人慾致天下之事業，惟坎險之事最難，則必素習之，然後可以拯濟其事也，故曰「習坎，重險也」。「水流而不盈，行險而不失其信」者，夫水之流者，盈於一坎而又之一坎，無有盈滿而不流者，若險峻之處則決然而往，無所凝滯，是其信也。猶君子之人當險難之世，奮然不顧其身，竭力盡誠往而拯其難，無有凝滯，是猶水之流而不失其信也。

Hu Yuan explained that Kan means danger and being trapped. Since both the upper and lower parts of this hexagram are Kan, it represents a situation of double danger; it also means that for sages and virtuous people, the most difficult thing in accomplishing the world's affairs is dealing with dangerous and difficult matters. They must practice and become familiar with these situations in daily life, so that they can deal with them effectively when the time comes. Therefore, the Commentary on the Judgment says, "Practice of danger, double danger." "Water flows without overflowing, moving through danger without losing its sincerity" because water always fills one pit and then flows to the next, never stopping when it is full. When encountering steep and dangerous places, it rushes down resolutely without hesitation, which is its sincerity. This is like a gentleman in a dangerous era, who dares not hesitate for his own safety, and uses all his strength and full sincerity to save the distressed, just as water flows continuously without losing its sincerity.

「維心亨，乃以剛中」者，此卦以陽居中，是有剛明之德而行於險難之中，故無有不通也。「行有尚，往有功」者，言水之性流於下而潤澤萬物，是有生育之功，為時之尚；君子之人素能習其坎難之事，是以往則有其成功也。

"The mind is open and smooth, because the two trigrams of this hexagram both have a yang line in the central position, representing a virtue of strength and clarity, walking through difficulties. Therefore, there is nothing that cannot be passed through. 'Going is commendable, proceeding brings merit,' refers to the nature of water, which flows downward to nourish all things, thus having the function of generating and nurturing, and therefore being highly esteemed by the world. The gentleman has practiced and mastered the skills to deal with difficulties in daily life, so when he takes action, he can achieve success."

「天險不可升」者，此以下廣明險之義。言天之崇髙極遠，不可階梯而升，其神明之道不可測度，故能保其崇髙。「地險山川丘陵」者，言地有髙山大川、髙丘峻陵，以包藏萬物而不可踰越，故物得其保全也。「王公設險以守其國」者，言王公法天地之險，而扼衝要之地，據形勢之以建其國，髙城池外為之固，堅甲利兵內為之戒，嚴刑法以除奸，飭教化以厲俗，如此所以保國家之大而固其基業之久也。「險之時用大矣哉」者，言預能習坎險之事，及是時用其道以濟之也。

After "Heavenly dangers cannot be climbed," the passage further explains the meaning of "danger." Heaven is lofty and vast, and no ladder can be built to reach it; its mysterious and profound workings cannot be measured, so it can preserve its lofty status. "Earthly dangers are mountains, rivers, and hills," meaning that on earth there are high mountains, great rivers, and steep hills that enclose all things and prevent them from being easily crossed, thus preserving all things. "Kings and princes set up dangers to guard their states," meaning that kings and princes follow the principle of danger from heaven and earth, controlling key passes and relying on terrain to establish their capitals: they have high walls and deep moats as defenses outside, and strong armor and sharp weapons as precautions inside; they use strict laws to eliminate villains and orderly education to cultivate customs—only in this way can they preserve the grand scale of their states and the long-lasting stability of their foundations. "Dangers are of great use at the right time," meaning that if one practices and becomes skilled in dealing with dangers in ordinary times, then when difficulties arise, one can use these methods to overcome them.

象曰：水洊至，習坎。君子以常德行，習教事。

The Great Image Commentary says: Water flows in continuous waves, which is the image of the hexagram "Contemplation." The gentleman takes inspiration from this, maintaining his virtue consistently and repeatedly practicing the education and guidance of the people.

初六：習坎，入于坎窞，凶。象曰：習坎入坎，失道凶也。

The line statement for the first line says: Being in a situation of great danger, yet falling into a pit within a pit, resulting in calamity. The small image commentary explains: Being in a dangerous situation and then falling into a pit is due to losing the correct path, which leads to calamity.

義曰：窞者，坎中之坎也。大凡居險難之世，必有剛明之德而素習其事，然後其道可行於天下。今初六以陰柔居坎險之始，而上又無其應援，是其卑而不能自奮，柔而不能自立，位卑身弱，又不能素習其坎險之事，以至復入於險之處，涉其難愈，凶之道也。「象曰：習坎入坎，失道凶也」者，言初六之柔弱不能自立，以之治一身則一身不治，以之治一國則一國不治，以之治天下則失治天下之道，是其懦弱失道之甚，愈往則凶愈也。

Hu Yuan explained: "Kan" refers to a deeper pit within a pit. Generally, when one is in a dangerous era, one must possess strong and enlightened virtue, and have practiced and mastered the skills to deal with dangers, so that one's own principles can be implemented throughout the world. Now, the line Initial Six, with its weak and yielding nature, is located at the very bottom of the dangerous situation of Kan, and there is no corresponding support above. Therefore, it is in a low position and lacks strength to strive forward, is soft and unable to stand on its own; being in a low position, weak in body, and without having practiced the skills to deal with dangers before, it gradually sinks into a deeper dangerous situation, sinking deeper and deeper, which is the path of danger. The "Small Image Commentary" says, "Practicing Kan and entering Kan, losing the right path brings misfortune," meaning that Initial Six is too weak to stand on its own: using this kind of condition to govern oneself, one cannot govern oneself well; using it to govern a country, one cannot govern the country well; using it to govern the world, one loses the correct path of governing the world. This is the extreme of weakness and losing the right path, and the deeper one goes, the greater the danger becomes.

九二：坎有險，求小得。象曰：求小得，未出中也。

The line statement for line nine two says: Being in a pit and still facing danger, one's aspirations can only yield small gains. The small image commentary explains: The reason for only small gains is that one has not yet reached the middle of the dangerous situation.

義曰：夫聖賢之人有剛明之才德，又加之以大中之道，乗時藉勢，其道足行於天下也。今九二雖有剛明之德，而居二陰之間，不遭其時，不得其位，其道不得行於天下，在於坎難之中，必有危險之事也。「求小得」者，夫君子有才懐德，得時居位，行其道於天下，無所求而不得；今九二雖有才德，然不得其時與位，而又未出於險中，是以所求止小得而已。

Hu Yuan explained that the virtuous and wise possess strong and enlightened talents, and if they adhere to the principle of upholding the middle and the great, and if they can follow the right timing and take advantage of the situation, their ideas will be able to be implemented throughout the world. Now, although nine two has the virtue of strength and clarity, it is sandwiched between six at the beginning and six in the third, both yao of yin. It has not encountered a favorable time, nor has it attained the appropriate position, so its ideas cannot be spread throughout the world, and people remain trapped in the danger of kan. Therefore, they will inevitably encounter dangerous situations. The phrase "seeking small gains" is because the gentleman has ability and virtue. If he also meets the right timing and holds the proper position, and thus can spread his ideas throughout the world, then he will achieve whatever he seeks. Now, although nine two has ability and virtue, it has not encountered the right timing or position, and has not yet escaped the dangerous situation, so whatever he seeks will only result in small gains.

六三：來之坎坎，險且枕，入于坎窞，勿用。象曰：來之坎坎，終無功也。

The third line statement says: advancing is a pit, retreating is also a pit; the situation is dangerous and one can onlywith difficulty rest against the danger, eventually falling into a pit within a pit. At this time, there should be no action. The Small Image Commentary explains: coming and going are all pits and obstacles, ultimately leading to no success.

義曰：夫有剛明之才德而履於中正，則庶可拯其險難也。今六三居不得中，履復失正，而又介重坎之間，若來居於位則未出於坎，若往之於上則復有其坎，是其往來之間皆其坎險也。「險且枕」者，蓋身在於坎而下乘九二之剛，是旣險而又且枕於險也。「入于坎窞勿用」者，言六三以其不中不正，身在於險而又枕於險，以此而往則愈入於難之也，入於難之人是終不可以有用也。「象曰：終無功也」者，言此六三欲用之以治險難，則無有其成功也。

Hu Yuan explained that one must possess strong and enlightened virtue and be able to stay in the center and maintain correctness in order to barely be able to rescue from danger. Now, the sixth trigram in the third position is not in the central position and is not in a proper place, and it is sandwiched between two layers of the dangerous trigram Kan. If it retreats back to its original position, it remains in the pit; if it moves forward one step, there is still a pit ahead. Therefore, it moves back and forth, and everywhere is dangerous. The phrase "danger and lying on top" is because it is in the middle of Kan, and it is lying on top of the yang trigram nine two. The Book of Changes explains "bearing and riding": a yin line located above a yang line is called "riding," and one located below is called "bearing." Riding on yang is against the trend, while bearing yang is in harmony. Since the sixth trigram in the third position is already in danger and is riding on a yang line, it is like lying on top of danger. The phrase "entering the bottom of the pit, do not use" means that since the sixth trigram in the third position is neither in the center nor in the correct position, and it is in danger while lying on top of danger, continuing in this way will only lead to deeper entanglement. A person who is already in danger will ultimately be of no use. The Small Image Commentary says "finally no achievement," meaning that trying to use the sixth trigram in the third position to manage danger will result in no success.

六四：樽酒簋貳，用缶，納約自牖，終無咎。象曰：樽酒簋貳，剛柔際也。

The statement of the fourth line says: A single cup of wine and two bowls of food, placed in simple earthenware vessels, conveying this simple sincerity through the window, ultimately without fault. The Small Image Commentary explains: Treating each other with such simplicity, a single cup of wine and two bowls of food, represents the harmonious meeting of yang and yin.

義曰：言六四出於下卦而居上卦之始，以陰居陰，是履得其正，上又近九五之君，九五又無應，故盡心而委任之，上下相交，君臣相接，故上無猜忌之心，下無疑貳之志，故其相待之物不假外飾，雖以一樽之酒、貳簋之食，又以瓦缶質素之器，納其至約於戶牖之間，以此相待，亦終無其悔咎也。蓋至誠相通，心志相交，故不假飾於外物，蓋牖者所以通幽而達明也。「象曰：剛柔際也」者，謂君臣之道相交際也。

Hu Yuan explained that the sixth line in the fourth position has already left the lower trigram and is situated at the beginning of the upper trigram. It is a yao of yin in a yin place, thus occupying a proper position. Above it is the nine in the fifth position, the sovereign. The nine in the fifth has no other corresponding yao, so it wholeheartedly trusts the sixth line in the fourth. The upper and lower trigrams are in mutual communication, and the sovereign and subject accept each other. Therefore, the superior has no suspicion, and the inferior has no double-mindedness. Thus, the manner of treating each other does not need external embellishment. Even a single cup of wine and two bowls of food, placed in a simple earthenware vessel, and offered through the window, will ultimately not lead to regret or error. This is because both parties communicate with utmost sincerity and their hearts are in harmony, so there is no need for external adornment. The function of a window is originally to connect the dark with the bright. The Small Image Commentary says, "The meeting of the firm and the yielding," which refers precisely to the mutual connection and intimacy between sovereign and subject.

九五：坎不盈，祗旣平，無咎。象曰：坎不盈，中未大也。

The fifth line statement says: The pit has not yet been filled, but when the dangerous place is filled, there will be no fault. The Small Image Commentary explains: The pit has not yet been filled because the virtue of being in the center has not yet fully manifested.

義曰：九五當坎之時，居至尊之位，有剛明之德、大中之道，然而猶居上坎之中，未出險難，是坎險未盈者也。「祗」，辭也。若坎險旣平，則是出於險難，故曰「無咎」。「象曰：坎不盈，中未大也」者，言五在坎之中流之未盈滿，喻君之道未盡，得其勢未能大亨通也。

Hu Yuan explained that the Nine in the Fifth is in a dangerous situation, yet holds the supreme position, possessing the virtue of strength and clarity, and adhering to the principle of maintaining the center and upholding great principles. However, it is still in the middle of the Upper Trigram Kan, not yet having escaped the danger. Therefore, the pit has not yet been filled. The word "祗" in the Line Statement is merely a particle. When the dangerous place is filled flat, it means one has already emerged from the danger, hence there is no fault. The Small Image Commentary says, "Kan is not full, the center is not yet great," meaning that the Nine in the Fifth is still in the middle of the water of Kan, and the water has not yet accumulated fully. This is a metaphor for the ruler's governance not yet being perfect. Although he has attained his position and power, he still cannot achieve great success.

上六：係用徽纆，寘于叢棘，三歲不得，凶。象曰：上六失道，凶三歲也。

The statement of the sixth line at the top says: bound with a rope, imprisoned in a cage made of thorns, unable to escape for three years, resulting in misfortune. The Small Image Commentary explains: the sixth line at the top has lost the correct path, thus enduring misfortune for three years.

義曰：上六處兩坎之上，險惡之極者也。是險惡而不悛，如何處之？宜繫之以徽纆之索，置之於叢棘之下，使之思其過，至於三年天道小變之時，苟不改其惡，是終不能改，然後刑之，此凶之道也。

Hu Yuan explained that the Sixth at the Top is at the very top of the two layers of Kan danger, representing a person who has reached the extreme of peril. Since he is in a dangerous situation yet refuses to repent, how should he be dealt with? He should be tied up with ropes and imprisoned in a cage made of thorns, so that he may reflect on his mistakes. If after three years, when the heavenly way undergoes a minor change, he still does not reform his evil deeds, then it is certain he will never change, and only then should punishment be inflicted. This is precisely the way of great peril.

「象曰：上六失道，凶三歲也」者，夫君子之人在平夷之地能思其過，如顏氏「不遠復，無祗悔」；小人之情則險惡，教化不能導之，乃置之牢獄三歲而使省其過，是其失道之人也。故《周禮》司圜掌收教罷民，凡害人者弗使冠飾而加明刑焉，任之以事而收教之，能改者上罪三年而舍，中罪二年而舍，下罪一年而舍；其不能改而出圜土者殺，雖出，三年不齒，此之謂也。

The Small Image Commentary says, "The sixth line at the top loses the path, hence calamity for three years." A gentleman, even in a peaceful and favorable situation, can reflect on his mistakes, like Yan Hui who does not go far before turning back, thus avoiding regret. However, the nature of a petty person is evil, and he cannot be moved by education or guidance. Therefore, he must be imprisoned for three years to force him to examine his faults. This is what is meant by losing the right path. Therefore, the Book of Rites records that the official in charge of prisons, the Master of the Prison, is responsible for managing and educating those who behave improperly. Those who harm others are not allowed to wear ornamental hats, but are instead given instruments that indicate their crimes, and they are made to work while being guided and taught. Those who repent are released after three years for serious crimes, two years for medium crimes, and one year for minor crimes. Those who refuse to repent and escape from the prison are executed. Even after their sentence is completed, they are not counted among the common people for three years. This is precisely the meaning of this statement.

離：利貞，亨。畜牝牛，吉。

The Hexagram Statement of 《Li》 says: It is advantageous to maintain the correct path, thus leading to success. Cultivating a nature as gentle and compliant as a mother cow brings good fortune.

義曰：按《序卦》云「坎者，陷也，陷必有所麗，故受之以離」，蓋言險難之後必須附文明之人，然後得其安也。離者，麗也，日也，文明也，人君之象也，兩日相併，聖明相繼之義也。「利貞亨」者，言聖賢之君繼世以有天下，必皆以正道而為治，然後天下獲其利而得亨通矣。故古之堯老而舜繼，舜老而禹繼，禹老而啟繼，是其聖賢之君皆以正道相繼而無不得其亨通。又若下之者麗於上，上之者麗於下，皆以正道，然後可盡得其亨通矣。

Hu Yuan explained that according to the "Xu Gua Zhuan," Kan represents a pitfall; after a fall, one must necessarily rely on something, so the "Kan" hexagram is followed by "Li." This means that after experiencing difficulties, one must rely on a civilized person, and only then can stability be achieved. "Li" signifies reliance, as well as the sun, civilization, and the symbol of a ruler. When two "Li" hexagrams are stacked together, they represent two suns side by side, symbolizing the continuous succession of sage rulers. The phrase "Li Zhen Heng" refers to the fact that sage rulers passing down the throne through generations must govern according to the right path, thereby benefiting the people and achieving harmony. Therefore, in ancient times, Yao, when old, passed on the throne to Shun; Shun, when old, passed it to Yu; Yu, when old, passed it to Qi. These sage rulers succeeded each other according to the right path, and there was no failure. Moreover, the lower ranks rely on the upper ranks, and the upper ranks rely on the lower ranks. When both follow the right path, they can fully achieve harmony.

「畜牝牛吉」者，牛卽柔順之物，所以任重而致遠也；牝者又柔之謂也，則是牛而又牝，言至柔至順之故也。蓋聖賢之人繼世以治天下，其所畜之臣必須有遠大之才，堪任國家之事，有柔順之德，不奪君之權，使之上則盡忠於國，下則竭誠於民，如此故能成天下之治，相繼不絶也，若周之周公、湯之伊尹、漢之平勃是也。

The saying "raising a female cow is auspicious" is because cows are naturally docile animals capable of bearing heavy loads and traveling long distances. "Female" signifies femininity and softness, so a female cow represents the utmost in gentleness and obedience. A wise and virtuous ruler, passing down his rule through generations, must cultivate and employ ministers who possess great ability, capable of shouldering the state's great affairs, while also possessing the virtue of gentleness and obedience, without encroaching upon the sovereign's authority. They should be loyal to the state above and sincere to the people below. Only in this way can the ruler achieve great governance, with the dynasty continuing unbroken from one generation to the next. Figures like the Duke of Zhou of the Zhou dynasty, I Yin of the Shang dynasty, Chen Ping and Zhou Bo of the Han dynasty were exactly such individuals.

彖曰：離，麗也。日月麗乎天，百榖草木麗乎土，重明以麗乎正，乃化成天下。柔麗乎中正，故亨，是以畜牝牛吉也。

The Commentary on the Judgment says: Li means attachment. The sun and moon attach to heaven, and all grains and plants attach to earth; two bright lights attach to the right path, thus they can educate and perfect the world. The gentle and compliant attach to the center and righteousness, so they are smooth and successful. Therefore, it is said that the virtue of a gentle and compliant cow, which is like a mother cow, is auspicious.

義曰：此言離者，麗著之義也，故因而廣明離之義。日月所以常明，晝夜不息，幽隠之間無所不燭者，蓋其上麗著於天故也；百榖草木所以春生夏長、秋成冬收，小大髙下無不遂其宜者，蓋其下麗著於土故也。「重明以麗乎正，乃化成天下」者，言上下重離，兩日之象，是聖賢以柔順之道相繼而明，而又附麗於正道而行，使其教化流行，德澤洋溢，如是故能化成天下之俗也。

Hu Yuan explained that here "Li" refers to the meaning of attachment. He then elaborated on its principles. The sun and moon remain bright and constant, day and night never cease, and even the most hidden and dark places are illuminated, because they are attached upward to heaven. Similarly, all grains and plants sprout in spring, grow in summer, mature in autumn, and are stored in winter, regardless of their size or height, each finding its proper place, because they are attached downward to earth. "Two bright lights shining upon the correct path, thus transforming the world," means that both heaven and earth are represented by the Li trigram, symbolizing two suns, representing sage kings who illuminate the world with gentle and harmonious virtue, following the correct path, thus spreading education and virtue throughout the world, and thus transforming and perfecting the customs of the people.

「柔麗乎中正，故亨」，謂二五也，言上下皆以柔順之道而麗著於中正之位，是其君臣皆以柔順而居中正，以成天下之治而獲其亨也。然而聖賢之君，其所畜之人有遠大之才、有重厚之德，使之竭誠盡節，如此故能亨繼世以有天下，為萬世之福，故曰「是以畜牝牛吉也」。

"The softness adheres to the central and upright, thus achieving success" refers to the two yao (lines) six two and six five, which are yin lines. It means that both the upper and lower trigrams rely on the way of flexibility and compliance, attaching themselves to the central and upright position. The sovereign and ministers both reside in the central and upright position by means of flexible and compliant virtue, thus achieving the governance of the world and attaining success. Moreover, the sage kings nurture and employ people of great ability and profound virtue, allowing them to give their utmost loyalty and uphold their integrity, thus achieving success in passing down the world from generation to generation, becoming a blessing for all ages. Therefore, the Commentary on the Judgment says, "Thus it is auspicious to keep a female ox."

象曰：明兩作，離。大人以繼明照于四方。

The Great Image Commentary says: Light rises twice, which is the image of the Li hexagram. The great person takes inspiration from it, maintaining unceasing brightness to illuminate all around.

義曰：上下二離，是兩明也，兩日重光臨照不絶之象也。大人者，言大才大德之人，以其文明柔順之道相繼以有天下，而臨照于四方，幽隱無所不燭，其光明相繼綿綿而不絶也。

Hu Yuan explained that the two lower and upper Li trigrams represent two layers of brightness, depicting the overlapping and continuous illumination of two suns. The term "da ren" refers to those who are virtuous and capable, who through the way of civilization and gentleness, successively possess the world from one generation to the next. Their radiance extends to all directions, illuminating even the most hidden and dark corners. This brightness is passed down continuously, enduring without interruption.

初九：履錯然，敬之，無咎。象曰：履錯之敬，以辟咎也。

The line statement for Chou Jiou says: With steps crossing and movements cautious, one can maintain a respectful attitude and thus avoid mistakes. The Small Image Commentary explains: The caution and respect at the beginning of the movement are precisely what help to avoid errors.

義曰：錯然者，敬之之貌也。言此初九居離之初，如日之初生，未明照於天下，若繼嗣之君於事之初，則當常錯然警懼，以進德修業，上副祖宗之託，下慰生民之望，所以得免其咎。「象曰：履錯之敬，以辟咎也」者，言居事之初不能修省恭謹，則未免其咎。

Hu Yuan explained that "cuoran" refers to a respectful and cautious demeanor. The line "Chu Ji" is at the lowest position of the Li hexagram, akin to the sun just rising, which has not yet illuminated the world; it is also like a newly enthroned ruler who has just taken over governance and should always be vigilant and cautious, thus cultivating virtue and practicing his duties. He should not fail his ancestors above and should comfort the people below, thereby avoiding mistakes. The "Small Image Commentary" states, "Lǚ cuo zhi jing, yi bi jiu ye," which in reverse implies that if one is not self-reflective and cautious at the beginning of an affair, he is bound to make mistakes.

六二：黃離，元吉。象曰：黃離元吉，得中道也。

The Line Statement of the Second Line says: Taking the yellow color, which represents harmony and centrality, as the basis, it is greatly auspicious. The Small Image Commentary explains: Being attached to yellow and achieving great good fortune is because it has attained the way of centrality.

義曰：六二居下卦之中，以陰居陰，是旣中且正，如日之中，朝廷明盛，行政施令，為皇極之化，故有元大之吉。「象曰：得中道也」者，蓋黃者，中也，以其有中正文明之德，此所以自然得其元吉。

Hu Yuan explained that the line six two is in the central position of the lower trigram, with a yao of yin in a yin place, thus both occupying the center and being proper. This is like the sun rising to the zenith, the court being clear and prosperous, issuing decrees and implementing education in accordance with the great middle and proper way, hence achieving the greatest auspiciousness. The Small Image Commentary says "having the middle path," because yellow is the color of the center among the five colors, and it represents "middle"; since line six two possesses the virtue of occupying the center and maintaining properness, as well as having bright cultural qualities, it naturally attains the greatest auspiciousness.

九三：日昃之離，不鼓缶而歌，則大耋之嗟，凶。象曰：日昃之離，何可久也？

The third line statement says: The image is of the sun already leaning westward; at this time, if one cannot beat the clay drum and sing for pleasure, enjoying old age, then there remains only lamentation over old age and decline, which is dangerous. The Small Image Commentary explains: When the sun has already leaned westward, how can it last long?

義曰：九三過離之中，如日之昃，其光有所虧也。若人之年已衰耋，必當求其代則可也：在家則致家事於其子，在朝則致朝事於其臣，以安神養志也，然後得其吉。今三不能鼔缶而歌以養衰老，則至於教化陵遲，萬事隳壊，是以有大耋之諮嗟，凶之道也。若堯之耄期倦於勤，以舜代之；舜之耄期倦於勤，以禹代之，故得教化大行，致太平之久，所以免大耋之嗟矣。「象曰：何可久也」者，言日之既昃，不久而傾，若人之年已衰老，不能鼔缶自樂以安神養志，使教化陵遲，是何可以長久也。

Hu Yuan explained that Nine in the Third has passed beyond the central position of the Lower Trigram Li, just like the sun has already set and its light begins to wane. When a person reaches old age and physical decline, he should find someone to take over. At home, he should entrust household affairs to his son; in the court, he should entrust state affairs to his ministers, so as to rest his mind and cultivate his spirit, thus achieving吉祥. Now, Nine in the Third cannot beat the drum and sing, and cannot enjoy his old age in peace, so government orders and moral teachings gradually decline, and all things fall into disarray, leaving only the sorrow of old age and decline. This is the path of danger. Conversely, when Yao reached old age and was tired of governing, he appointed Shun to take over; when Shun reached old age and was tired of governing, he appointed Yu to take over. Thus, moral teachings flourished greatly, and peace was maintained for a long time, thus avoiding the sorrow of being old and without support. The Small Image Commentary says, "How can it last long?" It means that when the sun has already set, it will not be long before it sets completely; if a person has already reached old age and cannot beat the drum and sing, and cannot rest his mind and cultivate his spirit, but instead allows moral teachings to gradually decline, how can such a situation last long?

九四：突如其來如，焚如，死如，棄如。象曰：突如其來如，無所容也。

The statement of the fourth line says: It comes abruptly, like fire rising and burning, like dying by violence, like being cast away and despised. The Small Image Commentary explains: It comes so abruptly because there is no place for him in the world.

義曰：九四已出於下卦而在上卦之初，如日之已沒而再出，突然而明，是猶以其非道遽然而進，且切近至尊大臣之位，其身不正，恃其權位，乃欲炎於上，故至焚如；然失其為臣之道，逼君之位，如是則死之亦宜，故言死如；若然，人神所共棄，天下之所不容，故曰棄如。

Hu Yuan explained that the Nine in the Fourth has already left the lower trigram and is now at the beginning of the upper trigram, like the sun setting and then suddenly appearing again, shining brightly. This is like someone who does not follow the proper path but suddenly rises to power. It is also close to the supreme ruler's position, occupying the position of a minister, yet is not upright, relying on its position of power, and even wants to surpass the ruler. Its arrogance rises, hence it is called "burning bright." However, it has lost its proper role as a minister, encroaching upon the ruler's position, and thus deserves to meet a fatal end, hence it is called "dying bright." At this point, both people and spirits despise it, and there is no place in the world for it to take refuge, hence it is called "being cast out bright."

六五：出涕沱若，戚嗟若，吉。象曰：六五之吉，離王公也。

The line statement of the fifth line says: tears flow like rain, sorrowful sighs, auspicious. The small image commentary explains: the fifth line is auspicious because it is in accordance with the position of the prince and duke.

義曰：六五為離明之主，然以柔弱之質居於至尊，下為九四強臣之所逼，至於出涕沱若，而又憂戚嗟傷，言慎之至也，以其憂懼如是之至，然後得其吉也。「象曰：六五之吉，離王公」者，雖為強臣所逼，然居於至尊，麗著於王公之位，天下之所順，又能憂傷之至，故獲其吉。

Hu Yuan explained that Six in the Fifth is the main line of brightness in the Li hexagram. However, it occupies the supreme position with a soft and weak nature, and is pressured by Nine in the Fourth, a powerful minister below. This leads to tears like rain and deep sorrow and sighing, illustrating its extreme caution. Because it reaches such a level of fear and anxiety, it attains good fortune. The Small Image Commentary says, "The good fortune of Six in the Fifth is because it is the sovereign of Li." This means that although it is pressured by a strong minister, it still holds the supreme position, relying on the position of a sovereign. All under heaven obey it, and because it reaches such a level of anxiety, it attains good fortune.

上九：王用出征，有嘉折首，獲匪其醜，無咎。象曰：王用出征，以正邦也。

The line statement of Upper Nine says: The king goes to war and achieves commendable military achievements—only the principal offenders are executed, and the captured are not the ordinary followers, thus there is no fault. The Small Image Commentary explains: The king goes to war with the purpose of rectifying the state.

義曰：丑，眾也。上九亦如三過其中，是政教已衰，故有四夷侵侮、諸侯背叛之事，王於是以兵征之。徵者，正也，徵於四夷所以正華夷之體，徵於諸侯所以正君臣之義，誅其元惡，弔民伐罪而已，故折其首惡，匪及其眾，則有嘉美而無悔咎。「象曰：王用出征，以正邦也」者，言王之用以出征，以正萬民之法，君則君，臣則臣，邦國從而正矣。

Hu Yuan explained that the character "chou" in the line statements refers to the common people and followers. Both the upper nine and the ninth in the third line have crossed the central position of the primary hexagram, indicating that the government and moral teachings have declined, leading to disturbances from surrounding tribes and rebellions by the feudal lords. The king thus launches military campaigns. "Zheng" means "to correct" or "to regulate": waging war against the surrounding tribes is to correct the proper distinctions between the Huaxia and the surrounding peoples; waging war against the feudal lords is to correct the proper relations between the ruler and the minister. The action involves only punishing the principal offenders, comforting the people, and punishing those who have committed crimes. Therefore, only the chief criminals are executed, without involving the followers, resulting in commendable achievements without regret or mistakes. The "Small Image Commentary" says, "The king uses military campaigns to correct the state," meaning that the king launches military campaigns to correct the laws governing the people, making the ruler truly a ruler and the minister truly a minister, thus bringing the state into proper order.