Xian: Gen below, Dui above.

咸：亨，利貞，取女吉。

The Hexagram Xian: Smooth, favorable to holding to the right path, taking a woman as a wife brings good fortune. "Yuan, Heng, Li, Zhen" is the most common set of statements in the Hexagram Statements of the Zhou Changes. This hexagram only mentions "Heng, Li, Zhen" three characters: "Heng" refers to mutual emotional communication without obstruction, "Li Zhen" refers to benefit in holding to the right path; "qu" here is used as "qu" meaning to take as a wife.

義曰：夫有天地萬物、男女夫婦、君臣上下，莫不有感之道，然後得其理。故聖人作《易》，以通神明之徳，以類萬物之情，分乾、坤、坎、離為上經，取咸、恆、既濟、未濟為下經，以盡天道人事之理。咸，感也，天地之大經、夫婦之大倫，故為下經之首也。

Hu Yuan explained: Heaven and Earth, and all things, male and female, husband and wife, ruler and subject, and superiors and inferiors, all exist with the principle of mutualsympathetic response. Only throughsympathetic response can the boundaries and order of each thing be established. Therefore, the sage composed the Zhou Changes, using it to connect with the virtue of the divine and to compare with the actual conditions of all things. The Qian, Kun, Kan, and Li were arranged as the main sections of the Upper Classic, while Xian, Heng, Ji Ji, and Wei Ji were selected as the main sections of the Lower Classic, in order to exhaust all the principles of heaven's way and human affairs. "Xian" meanssympathetic response, which is both the great constant of the operation of heaven and earth and the great ethical principle of the union between husband and wife. Therefore, it is placed at the beginning of the Lower Classic.

亨利貞者，言天地不交則萬物無以化生，男女不感則人倫之道廢，是皆有感而後亨也。然既交感，不可邪諂，必利以正道，則盡感之義，故曰亨利貞也。取女吉者，言感之為道莫速於男女，男女相感然後萬物化生。故此卦上兊而下艮，在《說卦》云：艮三索而得男，故謂之少男；兊三索而得女，故謂之少女。言以少男取於少女，則人倫正而天地之義畢，故咸之道利取女吉也。

The Hexagram Statement says "smooth, advantageous to be sincere." This means that when the energies of Heaven and Earth do not interact, all things cannot be generated and transformed; when men and women do not respond to each other, the principles of human relations will be abandoned. Thus, it is evident that all things first require mutual response, and only then can they be smooth. However, since there is mutual interaction, one must not use perverse or flattery to please the other. One must maintain sincerity and righteousness in relations, which is the true meaning of response, hence the Hexagram Statement says "smooth, advantageous to be sincere." The Hexagram Statement also says "taking a wife is auspicious." This refers to the principle of response, which is most immediate in the relationship between men and women. When men and women respond to each other, all things can be generated. Therefore, this Hexagram has the upper trigram of Dui (Lake) and the lower trigram of Gen (Mountain). The "Commentary on the Trigrams" says that Gen is the trigram obtained after the interaction of Qian and Kun three times, thus called "the Young Male"; Dui is the trigram obtained after the interaction of Qian and Kun three times, thus called "the Young Female." When the Young Male approaches the Young Female, human relations are properly established, and the principle of generation and transformation of Heaven and Earth is complete. Therefore, the principle of the Hexagram Xian is considered auspicious when taking a wife.

彖曰：咸，感也。柔上而剛下，二氣感應以相與，止而說，男下女，是以亨利貞，取女吉也。天地感而萬物化生，聖人感人心而天下和平。觀其所感，而天地萬物之情可見矣。

The Commentary on the Judgment says: Xian means mutualsympathetic response. A yao of flexibility is above while a yao of strength is below -- "Yin and Yang" are terms used in The Zhou Changes to refer to the yang lines and yin lines, as well as the qualities of strength and flexibility. The two energies of Yin and Yang respond to each other and are mutually affectionate. The lower trigram Gen has the virtue of stillness, and the upper trigram Dui has the virtue of joy. The man takes the initiative and submits to the woman, thus it is smooth, favorable for uprightness, and auspicious for marriage. When heaven and earth interact, all things are generated and nurtured; when a sage moves the hearts of the people, the world becomes peaceful. By observing the principles of mutualsympathetic response, the true nature of heaven, earth, and all things can be clearly understood.

義曰：夫柔者，子也，臣也，婦也，女也，至賤也；剛者，父也，君也，夫也，男也，至貴也。貴上賤下，人之常道也，人之交感之義也。夫女守正靜，男以禮下之，則夫婦道成而父子之親可見也；如賢者懐道義，君以禮下之，則君臣之義行而上下之禮興也。或賢者以道自處，君不能以禮下之，則君臣之分廢矣；是女守而男不以禮下之，則夫婦之道亦罔克成也。

Hu Yuan explains: The term "flexible" refers to the son, the subject, the wife, and the woman, who are at the lowest position in the hierarchy of respect and subordination. "Strong" refers to the father, the sovereign, the husband, and the man, who are at the highest position. The superior occupies the upper position, while the inferior is in the lower position; this is the constant principle in the world and the proper boundary when people interact with each other. When the woman maintains her virtue and remains quiet, and the man approaches with propriety and humbles himself, the way of husband and wife is established, and the affection between father and son is thus revealed. Similarly, the virtuous person holds onto righteousness and remains self-restrained, while the sovereign approaches with propriety and humbles himself, thus the distinction between sovereign and subject is upheld, and the system of propriety between superiors and inferiors is established. If the virtuous person holds onto righteousness, but the sovereign does not approach with propriety and humility, then the distinction between sovereign and subject is abandoned. This is just like the woman who maintains her virtue, but the man does not approach with propriety and humility, and thus the way of husband and wife cannot be established.

何則？天以髙而自處其上，地以卑而自處其下，天不降氣於下，則地氣無由而升，如是則陰陽之道無以變，萬物四時無以成也。夫天地尚爾，況於人乎！故感道貴以尊先卑，男下女，故曰咸感也。柔上而剛下，二氣感應以相與，至取女吉也，悉如前義。

Why is it said this way? Heaven occupies the upper position by its lofty nature, while Earth occupies the lower position by its humble nature. If Heaven does not descend its yang energy downward, then the Earth's energy would have no way to ascend, and the principle of mutual interaction between yin and yang would be unable to function, leading to the failure of the generation of all things and the four seasons. Even Heaven and Earth must thus descend and meet, how much more so should human beings! Therefore, the principle of感应 (response or mutual influence) values the superior party first descending to the inferior, with the male taking the initiative in yielding to the female. Hence, the Commentary on the Judgment says, "Xian (咸) means response." As for the passage from "The soft above and the strong below, the two energies respond to each other" down to "It is auspicious to take a wife," the meaning is the same as what was previously explained.

天地感而萬物化生者，此言天氣降於下，地氣升於上，二氣升降而交通，則萬物以生以育而各遂性命，是知交感本自然之理，故無所不生，無所不成也。聖人感人心而天下和平者，言聖人享天下之貴勢，藉天下之重器，而天下之人均感恱而化之者，是必推誠信之道，使其仁義教化藏人之肌膚，淪人之骨髓，然後感恱於心而歸之也。是非由勞神役思，諄諄然取其心而求感之也。

The Commentary on the Judgment says, "Heaven and Earth interact and all things are thus generated." It refers to the yang energy of Heaven descending and the yin energy of Earth ascending, with these two energies rising and falling respectively, thus connecting with each other. Because of this, all things are able to grow and be nurtured, each completing its own destiny and nature. From this we can understand that mutual interaction is a natural principle, so nothing cannot be generated and nothing cannot be accomplished. The Commentary on the Judgment also says, "The sage moves the hearts of people and thus the world becomes peaceful." This means that the sage holds the most exalted position in the world and wields the most important authority. All people are moved and delighted by him, and are educated by his teachings. This must be because he promotes the way of sincerity and trust, allowing benevolence and righteousness to permeate people's skin and sink into their bones. Only then can people's hearts genuinely rejoice and be attracted to him. This is certainly not achieved by exhausting one's mind and constantly trying to win people over or forcing others to respond to oneself.

咸，感也。卦不名感而名咸者，聖人不以心求感於人，而人自感之，亦如天地二氣自然交通而萬物化生也。觀其所感，而天地萬物之情可見矣者，天地交感然後萬物生，男女交感然後天下化，凡此類是天地萬物之情狀，因其所感而可見也。

"The hexagram 'Xian' refers to mutual感应, or response. This hexagram is not called 'Gan' (Sense) but 'Xian' (Response), because the sage does not deliberately seek to elicit a response from others, but rather others are naturally moved by him. The character 'Xian' originally conveys the meaning of widespread and spontaneous influence, contrasting with the character 'Gan', which implies intentional seeking. This is similar to the natural interaction between the yin and yang energies of heaven and earth, which leads to the transformation and generation of all things. The last sentence of the Commentary on the Judgment says, 'By observing what is responded to, the true nature of heaven and earth and all things becomes evident.' This means that when heaven and earth interact, all things are generated; when men and women interact, the world is properly guided. All such phenomena reflect the true nature of heaven and earth and all things. By following the principles of response, one can understand them clearly."

象曰：山上有澤，咸。君子以虛受人。

The Great Image Commentary says: A mountain with a marsh on top, the water from the marsh seeps into the mountain, and the mountain's vapor rises to the marsh. This is the image of the Hexagram of Mutual Attraction. The superior person takes inspiration from this image, and with a humble and open heart, accepts others.

義曰：按《左傳》云：澤竭則山崩。是澤之氣通於山，則萬物得其濡潤而遂其生成，此相感之義也。故君子法此山澤通氣之象，必虛其心，推其誠，以仁義之道行之於身而加之於人，則天下之人自然感恱而歸慕之也。是非假役役以求人之感也，故曰君子以虛受人。

Hu Yuan explained: The "Zuo Zhuan" records that "when the marsh dries up, the mountain collapses." When a marsh dries up, the mountain also collapses. This shows that the water vapor in the marsh communicates with the mountain. All things receive nourishment and complete their growth, which is the meaning of mutualsympathetic response. Therefore, the gentleman takes the image of the mountain and marsh communicating as a model. He must keep his mind empty and offer his sincerity, first establishing the way of benevolence and righteousness within himself, then extending it to others. In this way, people throughout the world will naturally be moved and delighted, and all will be attracted and devoted. This is not achieved by striving and seeking others' responses, so the "Great Image Commentary" says, "The gentleman receives others with an open mind."

初六：咸其拇。象曰：咸其拇，志在外也。

The first line statement says: The influence reaches only the big toe. The Small Image Commentary says: The influence reaches only the big toe because its intention is attached to the corresponding line outside the hexagram. The term 'line position' refers to the position of the six lines from the bottom up. The first line is at the very bottom, corresponding to the lowest part of the human body, the big toe.

義曰：夫感之為義貴於深，當以聖賢之道，施為仁義之教、禮樂之化，以漸以摩，使之入人之肌膚，藏民之骨髓，然後天下之人皆合心畢慮，感恱於上也。上下交相感恱，是由感之道深故也。今咸其拇，夫拇者，足之趾，不能自動者也。蓋初六居艮之始，處卦之下，不能自有所動，是所感止及於趾，感之道不深而淺末者也，故曰咸其拇也。象曰志在外也者，言初六之應在於九四，是其所感之道不及於他，而志在於應四而已，志在外也。

Hu Yuan explains: The value ofsympathetic response lies in its depth. One should promote the teachings of sages and virtuous men, spreading benevolence and righteousness, and the rites and music, gradually soaking into people's skin and deeply embedding them in the people's bones. Only then will the people of the world be united in their efforts and sincerely pleased with those in authority. The reason why the upper and lower can mutually feel and respond is because the principle ofsympathetic response is deep enough. Now, the line statement says "咸其拇" — "拇" refers to the big toe, which itself cannot move independently. The initial line, "初六," is located at the beginning of the lower trigram艮 and the lowest position of the entire hexagram. It itself cannot take any action, so thesympathetic response only reaches the big toe, which shows that thesympathetic response is not deep enough and is superficial, hence the statement "咸其拇." The Small Image Commentary says "志在外也," meaning that the "应" of the initial line is with the fourth line — "应" refers to the mutual response between yin and yang in the three pairs of lines: the first and fourth, the second and fifth, and the third and sixth — itssympathetic response does not reach others, and its heart and mind are only focused on corresponding with the fourth line, hence saying that the heart and mind are outside.

六二：咸其腓，凶，居吉。象曰：雖凶居吉，順不害也。

The Line Statement of the Second Line says: It feels the sensation in the calf, there is danger, but if one remains in a stable position, it brings good fortune. The Small Image Commentary says: Although there is danger, remaining in a stable position brings good fortune, because following the right path will not lead to harm.

義曰：腓者，拇之上、股之下，躁動之物也。夫感恱之道，根諸至誠可也。今六二居下卦之中，始能離初之拇，不以至誠感人而務在躁動，是不能使天下之人自然而感，如足之腓躁動不常，速凶之道也。居吉者，言六二居中得正，夫能以道自處，不務躁動以求感於人，但居其所，推至誠以及人，則天下之人自然感而歸之，故曰居吉也。象曰雖凶居吉，順不害也者，言六二所感之道雖未能深感人心而有凶，然若以道自處則得其吉，是能順於道而不至有害者也。

Hu Yuan explains: "Fei" refers to the calf of the leg, located above the big toe and below the thigh, which is the part of the body most prone to restlessness. The way of responding with joy should be rooted in utmost sincerity. Now, line six-two is in the central position of the lower trigram, just able to move beyond the level of the toes, yet it does not use sincerity to move people, but instead acts restlessly in pursuit of progress. This prevents the people of the world from being naturally moved, just like the calf of the leg that keeps moving restlessly and is fickle, which is a path leading to danger. The line statement says "residing in a favorable position," because six-two is in the central position of the lower trigram and is in the proper position—this is what the Zhou Changes call "zhongzheng": residing in the center without being biased, being in the proper position without losing it. If one can maintain oneself with the right way, not rushing to be restless in seeking people's response, but instead staying in one's proper position and extending sincerity to others, the people of the world will naturally be moved and come to attach themselves. Therefore, it is said that residing in a favorable position brings good fortune. The Small Image Commentary says "although there is danger, residing in a favorable position brings good fortune, because it is not harmful." This means that although the way of responding of six-two is not yet deep enough to touch people's hearts, thus leading to danger, as long as one maintains oneself with the right way, one can achieve good fortune. This is being in harmony with the principles, thus not suffering harm.

九三：咸其股，執其隨，往吝。象曰：咸其股，亦不處也；志在隨人，所執下也。

The third line statement says: The response is to the thigh, and what is held onto is merely following others, thus going forward will result in difficulty and regret. The Small Image Commentary says: The response to the thigh also indicates an inability to remain settled and self-reliant; the mind is set on following others, and what is held onto is too lowly.

義曰：股者，上體之下、下體之上，隨足而動者也。九三以剛處下卦之上，而應在上六，但志於隨人，故若股之為物，不能自主，足動則動，足止則止，是其志淺末者也。執其隨者，言九三不能以道自處，徒欲觀人之顏色，察人之辭意，以為感恱之道，是所執之志在於隨人而已。以此而往，鄙吝之道，故曰執其隨往吝也。象曰志在隨人，所執下也者，言九三之志止務隨人以求感恱，不能髙尚其為，是所執卑下也。

Hu Yuan explains: "Gu" refers to the thigh, located below the upper body and above the lower body, a part that moves along with the feet. Nine in the Third, with a yang line, is at the top of the lower trigram and corresponds with Six at the Top, yet its mind is only focused on following others. Thus, it is like the thigh, which moves only when the feet move and stops when the feet stop, showing its shallow aspirations and lack of independent direction. The line statement says "to follow others," indicating that Nine in the Third cannot establish itself by the right path, but instead only observes others' expressions and interprets their words, using this as a means of responding to others. This shows that its held intention is merely to bend and adjust according to others. If it continues this way, it will take a mean and difficult path, hence the statement "to follow others, going forward will lead to regret." The Small Image Commentary says "the aspiration is to follow others, holding a low position," meaning that Nine in the Third's aspiration is only to follow others in order to please them, and cannot elevate its actions to a higher level. Therefore, it holds something too low.

九四：貞吉，悔亡，憧憧往來，朋從爾思。象曰：貞吉悔亡，未感害也；憧憧往來，未光大也。

The fourth line statement says: By maintaining correctness one may attain auspiciousness, and regret will vanish; wandering about restlessly, only one's own followers will come to align with one's thoughts. The small image commentary says: Maintaining correctness to gain auspiciousness and the disappearance of regret is because the actions have not yet reached a harmful level; wandering about restlessly indicates that its way is not yet broad and bright.

義曰：九四居股之上、處脢之下，心之象也。夫感之道，所利者正。今九四以陽居陰，失其正道，本有悔也；然猶能履尚謙沖，若守之以正，則吉可獲而悔可亡也。憧憧者，往來不絶之貌也。以天下之大、生靈之眾，不可家至戶曉，在聖人推至誠之道、仁義之化以廣洽之，則自然感恱而歸之，是聖人感人之心必在虛己之心也。今九四憧憧然往來，勞苦其思慮而求人之恱，但顧已之私應，不能感於天下，惟已之朋黨則從爾之思慮而歸之，是不能盡感之道也，故曰憧憧往來，朋從爾思也。

Hu Yuan explains: The position of nine in the fourth is above the thighs and below the back muscles, which is exactly where the heart is located, so the heart is taken as the symbol. The way ofsympathetic response (response and influence) is most beneficial when one maintains uprightness. Now, nine in the fourth occupies a yao (line) of yang in a yin position, losing the proper alignment, which originally brings regret. However, it can still practice the attitude of humility and harmony. As long as it maintains uprightness, auspiciousness can be attained and regret can be dispelled. "Chong chong" describes the state of continuous movement and fluctuating mind. With the vastness of the world and the multitude of people, it is impossible to explain each household. The sage only needs to promote the way of sincerity and use benevolence and righteousness to universally permeate and influence people, and people will naturally be moved and come to follow. This shows that the key for the sage to move people's hearts lies in emptying his own mind. Now, nine in the fourth is restless and constantly moving, desperately trying to please others, focusing only on his own private connections, and thus cannot move the world. Only his own faction follows his thoughts, which means it has not fully grasped the way of感应. Therefore, it is said, "Chong chong comes and goes, friends follow your thoughts."

象曰貞吉悔亡，未感害也者，言能守正得吉，是所感未至於害也。憧憧往來，未光大也者，按《繫辭》曰：天下何思何慮？天下同歸而殊塗，一致而百慮，天下何思何慮？日往則月來，月往則日來，日月相推而明生焉；寒往則暑來，暑往則寒來，寒暑相推而歲成焉。往者屈也，來者伸也，屈伸相感而利生焉。尺蠖之屈，以求信也；龍蛇之蟄，以存身也。精義入神，以致用也；利用安身，以崇徳也。過此以往，未之或知也，窮神知化，徳之盛也。今九四不能虛心以感於人，乃憧憧以求之，是其道未光大也。

The Small Image Commentary says, "Maintaining uprightness brings good fortune; there is no cause for regret, for the influence has not yet reached a harmful level." This indicates that if one remains upright, good fortune will result, showing that the influence has not yet reached a point of causing harm. As for "the mind is in constant turmoil, moving back and forth, and the light is not yet great," one may refer to a passage in the Great Treatise: What is there in the world that needs to be considered? All things take different paths yet ultimately converge, and although there are myriad considerations, the principles all return to one. What is there in the world that needs to be considered? When the sun sets, the moon rises; when the moon sets, the sun rises; the sun and moon move in succession, and light is generated. When cold departs, heat comes; when heat departs, cold comes; cold and heat move in succession, and a year is formed. Departure is contraction, arrival is expansion; one contraction and one expansion interact and generate benefit. The inchworm first curls its body in order to stretch forward; the dragon and snake hibernate in winter in order to preserve their bodies. Studying principles until they reach the divine and subtle is for practical application; using the way skillfully to establish oneself is for honoring virtue. Beyond this level, it is not within human knowledge; to thoroughly understand the divine and subtle and fully comprehend change is the highest state of virtue. Now, the Nine in the Fourth is not humble enough to influence others, but instead is restless and seeks outwardly, showing that its way is not yet bright and expansive.

九五：咸其脢，無悔。象曰：咸其脢，志末也。

The fifth line statement says: The response is felt in the back muscles, without regret. The Small Image Commentary says: The response is only felt in the back muscles, indicating that its aspirations remain at the extremities.

義曰：脢者，心之上、口之下。夫居至尊之位，必須謙沖，禮下於臣民，擴仁義之道，使教化行於天下，徳教深被於四海，則天下之人自然感恱於上。今九五以陽居陽，不能禮下於臣民，以尊而自恃，以貴而自驕，不能盡感恱於天下者也。夫以心感物猶未為得，況過於心之上乎？其不盡感之道明矣。無悔者，以其居中得正，處於尊位，猶可以無悔也。象曰咸其脢，志末也者，夫為感之主而不能盡感之道，其存志淺末可知也。

Hu Yuan explained: "Mei" refers to the flesh on the back, located above the heart and below the mouth. The person in the most exalted position must be humble and moderate, treating ministers and common people with courtesy and humility, promoting the way of benevolence and righteousness, and spreading moral education throughout the world, so that the virtue of the ruler can deeply cover the four seas. In this way, the people will naturally be pleased from the heart. Now, the Nine in the Fifth holds a yang line in a yang position, with strong yang on top of strong yang, unwilling to show humility and courtesy to the people, relying on his high position to be self-conceited, and using his prominent status to be arrogant and haughty. Therefore, he cannot make all people feel pleased. Even if one tries to move the outside, it may not be achieved, let alone the fact that the point of influence is above the heart, even further away from the heart. It clearly fails to exhaust the way of influence. The line statement says "no regret," because it is in the middle of the upper trigram and in the proper position, holding a high position, so it can still have no regret. The Small Image Commentary says "the influence reaches the mei, the will is superficial," meaning that as the main trigram of influence in the hexagram, it fails to exhaust the way of influence, and its shallow and superficial nature is evident.

上六：咸其輔、頰、舌。象曰：咸其輔、頰、舌，滕口說也。

The line statement of the sixth line at the top says: The response is only in the jaw, the cheek, and the tongue. The small image commentary says: The response is only in the jaw, the cheek, and the tongue, but it is merely stirring the mouth and tongue, talking at length without substance.

義曰：輔者，口輔也。上六處一卦之終，以人體言之，輔頰之象也。言上六不能施仁義至誠之道，自然感恱於天下，徒戚施面柔，以甘言美辭求感於人，是所感在於口輔，故曰咸其輔、頰、舌也。象曰滕口說也者，言不能感人以至誠，但滕口頰以語言求感而已。

Hu Yuan explains: "Fu" refers to the jawbone beside the mouth. The Sixth at the Top is located at the very top and end of the entire hexagram, and when compared to the human body, it corresponds to the area of the jaw and cheek. This indicates that the Sixth at the Top is unable to practice the way of benevolence, righteousness, and sincere virtue, so that people naturally respond with joy. Instead, it only humbly bows down, displays a flattering expression, and uses sweet words to seek others' response. Its influence is limited to just its mouth, hence the phrase "Xian qi fu, jie, she." The Small Image Commentary says "Teng kou shuo" — "Teng" means to spread out or indulge — meaning that it cannot move others with sincere virtue, but only incites the mouth and uses words to seek others' response.

恆：亨，無咎，利貞，利有攸往。

The Hexagram of Constancy: It is favorable to proceed, without error, beneficial to maintain the correct path, beneficial to go forward. "Constancy" means to be constant and unchanging.

義曰：《序卦》云：夫婦之道不可不久，故受之以恆。恆，常久也。言男下於女，故能成夫婦之道；夫婦之道既成，則能成家。君下於臣，故能成君臣之道；君臣之道既成，則能成國。國家既成，不可不久，故受之以恆也。然謂之恆者，巽為長女，震為長男，二長相與，故恆久不息以成家也。然咸以二少、恆以二長者，蓋始則所感之道貴於速，故以二少言之；男女既別，夫婦既成，則不可不久，故以長言之，取長久之義，故曰恆也。

Hu Yuan explains: The "Xu Gua Zhuan" says that the way of husband and wife living together cannot be without duration, so after the "Xian" hexagram comes the "Heng" hexagram. "Heng" means constant and enduring. The previous hexagram spoke of the male being below the female, thus achieving the way of husband and wife; once the way of husband and wife is established, a family can be formed. Similarly, the ruler humbles himself and treats his ministers with propriety, thus achieving the way of ruler and minister; once the way of ruler and minister is established, a country can be formed. Once a family and a country are established, they cannot be without duration, hence the next hexagram is "Heng." As for why it is called "Heng," it is because the lower trigram is Xun, representing the elder sister, and the upper trigram is Zhen, representing the elder brother. The union of two elders can achieve a lasting family. The "Xian" hexagram uses a young son and a young daughter, while the "Heng" hexagram uses an elder brother and an elder sister. This is because at the beginning of mutual attraction, speed is valued, hence the use of the young; once the roles of husband and wife are established and the relationship is formed, duration is essential, hence the use of the elders to signify lastingness, thus it is called "Heng."

亨無咎者，言夫婦之道、君臣之義既皆久而不變以至於亨，既獲其亨，何咎之有。利貞者，夫常久之道所利者貞，久而不貞與不久同也。夫婦既久，欲成一家之事者不可不貞；君臣既久，欲成天下之治亦不可不貞。夫婦君臣無所不正，則常久之道成矣。

The Hexagram Statement says, "Prosperous, without blame," meaning that the way of husband and wife, and the relationship between ruler and minister, can be maintained and remain unchanged over time, thus achieving prosperity. Since it is already prosperous, how could there be any fault? It says "favorable to uprightness" because the way of constancy is most beneficial when one adheres to uprightness. If constancy is not accompanied by uprightness, it is the same as not being constant at all. When husband and wife have been together for a long time, if they wish to manage their household well, they must not deviate from uprightness. When ruler and minister have been in a long-standing relationship, if they wish to achieve good governance of the world, they must not deviate from uprightness. When both husband and wife and ruler and minister are upright in all aspects, the way of constancy is established.

利有攸往者，言人之所守能至誠不息，執節不變，積日累月，積月成歲，以至終而復始，無有窮已，則無所往而不利。是故為君子，為學能常久而不已，則可至於賢聖；為君臣，為治能常久而不變，則可以施仁義禮樂以化成天下。故行之一身，行之一家，行之一國，以至行之天下，均能不變所守，則其道大成；道既大成，則所往何不利之有。

The Hexagram Statement says, "It is advantageous to go somewhere." This means that if a person holds on to something with utmost sincerity and without interruption, maintains integrity and does not change, accumulating day by day, month by month, year by year, until it becomes a cycle without end, then there will be no disadvantage in going anywhere. Therefore, it is said: As a gentleman, if one can pursue learning without ceasing, one can reach the level of the virtuous and sages; as a minister, if one can govern affairs without change, one can implement benevolence, righteousness, and music and ceremony to cultivate and educate the world. Thus, this principle, when practiced in oneself, in one's family, in one's country, and ultimately in the world, as long as one remains steadfast in what one holds, the way will be fully realized. Once the way is fully realized, where can there be any disadvantage?

彖曰：恆，久也。剛上而柔下，雷風相與，巽而動，剛柔皆應，恆。恆亨無咎利貞，久於其道也。天地之道，恆久而不已也。利有攸往，終則有始也。日月得天而能久照，四時變化而能久成，聖人久於其道而天下化成。觀其所恆，而天地萬物之情可見矣。

The Commentary on the Judgment says: "Constantness" means enduring forever. The strong lines are above and the yielding lines are below. The upper trigram is Zhen (Thunder), the lower trigram is Xun (Wind), and thunder and wind support each other. The lower trigram Xun has the virtue of yielding, and the upper trigram Zhen has the virtue of movement, moving in accordance with the way. All six lines of the hexagram correspond in pairs of yin and yang - this is what is meant by "Constantness." The hexagram statement says "Constantness, smooth, no blame, advantageous to be firm," because it can maintain its correct path for a long time. The way of heaven and earth is to be constant and unceasing. It says "advantageous to go somewhere," because the end of one period is the beginning of another. The sun and moon rely on heaven, so they can shine forever; the four seasons change continuously, so they can constantly generate all things; the sage maintains his way for a long time, and the world naturally becomes cultivated and harmonious. By observing what they maintain constantly, the true nature of heaven, earth, and all things can be understood.

義曰：震上為剛，至貴也；巽下為柔，至賤也。貴賤有別，尊卑有序，而常道已成。言之一家，則男正位乎外，女正位乎內；言之一國，則君以尊而位乎上，臣以卑而處其下。內外上下之分定，故國家之道成矣。雷風相與者，夫雷得風則益威，風得雷則愈盛，二者相資，故能助天地生成之功也。以人事言之，則猶夫婦相與而人倫正，君臣相與而教化成，蓋取其相資益而成長久之道也。

Hu Yuan explained: The upper trigram Zhen belongs to the strong, representing the most honored side; the lower trigram Xun belongs to the gentle, representing the most humble side. There is distinction between honor and humility, and order between respect and subordination, and the constant way is thus established. In a family, the man takes charge of the proper position outside, while the woman takes charge of the proper position inside. In a country, the sovereign occupies the honorable position above, while the ministers occupy the humble position below. Once the distinctions between inside and outside, and above and below are determined, the way of family and state is established. As for "Thunder and Wind interacting," it means that thunder gains greater power through the stirring of the wind, and the wind gains greater strength through the movement of thunder. The two support each other, thus assisting heaven and earth in generating all things. In human affairs, this is like husband and wife supporting each other, resulting in proper human relations, and sovereign and minister working together, resulting in the accomplishment of education and moral guidance. This is precisely the meaning of mutual assistance and mutual enhancement, leading to the achievement of a lasting way.

巽而動者，此解二卦之體也。上體震，震為動；下體巽，巽為順。以巽而動，是猶夫義而婦聽，君義而臣忠，常久不已，以成其道也。剛柔皆應恆者，蓋此卦剛柔皆相應而不失其常，亦猶婦事夫、臣事君，皆常久不易之道也。

"The movement of following" refers to the explanation of the upper and lower trigrams. The upper trigram is Zhen, whose trigram virtue is movement; the lower trigram is Xun, whose trigram virtue is compliance. To act in accordance with reason is like a husband acting in accordance with righteousness and the wife being willing to obey, or a ruler acting in accordance with righteousness and the minister being fully loyal, thus achieving a lasting path. "Both yin and yang are in harmony, hence constancy" means that in this hexagram, the first and fourth lines, the second and fifth lines, and the third and top lines are each pair of yin and yang lines that correspond with each other without deviation, just as a wife serving her husband or a minister serving his ruler, which are all constant principles."

恆亨無咎利貞，久於其道也者，此言凡人之作為皆能至誠不息，悠久其道，則得亨、無咎、利貞之三徳也。天地之道，恆久而不已也者，夫天以髙明運行升降，晝夜未嘗休息；地以博厚容載萬物，亦未嘗休息。天地之道，運行容載久而不變，故且髙且大也。利有攸往，終則有始也者，義見前。

The Commentary on the Judgment says, "The hexagram of Constancy is ever prosperous without blame, beneficial to upholding the right path, because it maintains its way for a long time." This means that if people's actions are all based on the utmost sincerity and are continuous, and if they can uphold their path for a long time, they will attain the three virtues of prosperity, no blame, and benefit from upholding the right path. It says, "The way of heaven and earth is constant and unceasing." This is because heaven moves and transforms continuously, its brightness and elevation never ceasing, day and night without pause; earth carries all things with its vastness and depth, also never ceasing. The movement of heaven and the bearing of earth are constant and unchanging, thus they are both high and great. As for "beneficial to going somewhere, the end leads to a new beginning," its meaning has already been explained in the previous hexagram statement.

日月得天而能久照，四時變化而能久成者，夫日往則月來，月往則日來，日月往來而能臨照天下之物，無論鉅細而皆燭之，蓋由所麗在天，故能久明而無有過差也。天地之大，陰陽之運在於四時，故春以生之，夏以長之，秋以成之，冬以終之，或代或謝，周而復始，故能生育萬物以成歲功，久而不易也。故曰日月得天而能久照，四時變化而能久成矣。

The Commentary on the Judgment says, "The sun and moon gain the mandate of heaven and thus can shine for a long time; the four seasons change continuously and thus can accomplish their functions enduringly." When the sun sets, the moon rises, and when the moon sets, the sun rises. The sun and moon move in alternating cycles, thus illuminating all things under heaven, regardless of their size. This is because they rely on heaven, thus their light remains constant without any error. The vastness of heaven and earth manifests the movement of yin and yang in the four seasons: spring promotes growth, summer fosters development, autumn brings maturity, and winter concludes by storing. One follows the other, one declines while the other thrives, continuing in a cycle, thus enabling the birth of all things and the completion of the annual cycle, enduring without change. Therefore, it is said that the sun and moon rely on heaven to shine long, and the four seasons change continuously to accomplish their functions enduringly.

聖人久於其道而天下化成者，夫天地至大，日月運焉，四時行焉，久而不變，故照臨四方，生育萬物，久而不易，無有窮已也。聖人有天下之大，居天下之尊，發政施仁，亦必久於其道，然後賞罰有常，號令有信，天下之人莫不仰而歸之，以成其風化，故曰聖人久於其道而天下化成也。觀其所恆，而天地萬物之情可見矣者，夫日月臨照，四時變化，萬物代謝，皆久於其道，無有窮已，則天地萬物之情常久而可見。

The Commentary on the Judgment says, "The sage remains steadfast in his way and thus the world is transformed." The heavens and earth are vast and boundless, with the sun and moon moving within them, and the four seasons shifting within them. They remain constant and unchanging over time, thus being able to illuminate all directions and give birth to myriad things, enduring without end. The sage possesses the great dominion of the world and holds the supreme position in the world. When issuing decrees and practicing benevolence, he must also remain steadfast in his way. Only then can rewards and punishments follow established norms, commands carry credibility, and all people look up to him and come to him, thus achieving a generation's customs and moral education. Therefore, it is said that the sage remains steadfast in his way and thus the world is transformed. As for "by observing what is constant, the nature of heaven and earth and all things becomes evident," it means that the sun and moon illuminate, the four seasons change, and all things renew themselves. These are all sustained by their constant ways without end. Thus, the constant and unchanging nature of heaven and earth and all things can be seen.

象曰：雷風，恆。君子以立不易方。

The Great Image Commentary says: Thunder and wind interact and support each other, which is the image of the Hexagram of Constancy. The gentleman takes inspiration from this, once he has established his way of standing firm, he does not change his direction. "Direction" here refers to the path he follows.

義曰：震陽為雷，巽陰為風，陰陽相合，雷風相資，生成萬物，久而不已，以成其道也。故君子觀雷風之象，所作所為由中而不易其道，故能常久而成天下之治，行天下之道，無施而不可。方猶道也，言其所立不離於道也。

Hu Yuan explained: Zhen belongs to yang, symbolizing thunder; Xun belongs to yin, symbolizing wind. Yang and yin complement each other, thunder and wind rely upon each other, generating all things, continuing without end, thus establishing their way. Therefore, the gentleman observes the signs of thunder and wind, and all his actions originate from the middle way within his heart without changing his principles, thus being able to persist long and achieve the governance of the world, promoting the great way of heaven, which is applicable wherever it is applied. "Fang" means way, indicating that the gentleman's established position does not depart from the way.

初六：浚恆，貞凶，無攸利。象曰：浚恆之凶，始求深也。

The line statement for the first line says: To pursue the enduring effect from the beginning, even while maintaining correctness, there is danger, and there is no benefit. The small image commentary says: The danger arises from seeking the enduring effect too deeply at the very beginning.

義曰：浚，深也。天下之事必皆有漸，在乎積日累久而後能成其功。是故為學既久，則道業可成，聖賢可到；為治既久，則教化可行，堯舜可至；為朋友既久，則契合愈深；為君臣既久，則諫從言聽而膏澤下於民。若是之類，莫不由積日累久而後至，固非驟而及也。

Hu Yuan explained: "Xun" means to dig deep or seek thoroughly. All things in the world have a gradual process, and it depends on the accumulation of days before their effects can be realized. Therefore, when one studies for a long time, moral cultivation and scholarly achievements can be attained, and one can reach the realm of sages and virtuous persons; when one governs affairs for a long time, education and moral influence can be promoted, and the governance of Yao and Shun can be approached; when one associates with friends for a long time, feelings become more harmonious; when a ruler and minister stay together for a long time, advice can be accepted and words can be listened to, and the favor of the ruler can reach the common people. Such examples are all achieved through gradual accumulation, and they are not something that can be accomplished all at once.

今此初六居下卦之初，為事之始，責其長久之道、永逺之效，是猶為學之始欲亟至於周孔，為治之始欲化及於堯舜，為朋友之始欲契合之深，為君臣之始欲道之大行，是不能積久其事而求常道之深，故於貞正之道見其凶也。無攸利者，言居事之始欲深於常道，以此而往必無所利，孔子曰欲速則不達是也。

Now, the line "Initial Six" is at the beginning of the lower trigram, representing the start of a matter. Yet it demands immediate application of the enduring way and immediate realization of long-term results. This is like wanting to catch up with the Duke of Zhou and Confucius immediately after starting to study, or wanting to achieve the level of Yao and Shun in governance right from the start of managing state affairs, or expecting deep mutual understanding with a friend just after meeting, or hoping to fully implement one's own views as a minister from the very beginning. This is refusing to allow things to accumulate over time and instead trying to pursue the enduring way too soon. Therefore, even on the path of uprightness, it shows danger. The line statement says "there is no benefit," meaning that at the beginning of a matter, trying to pursue the enduring way too deeply will surely lead to no benefit. Confucius said "desiring speed prevents arrival," which means exactly this.

九二：悔亡。象曰：九二悔亡，能久中也。

The line statement for the second line says: Regret disappears. The small image commentary says: The regret of the second line disappears because it can maintain the middle path for a long time.

義曰：夫天下之道得其大中，則萬世所不能變易。今九二以陽居陰，是失正而本有悔也；然以居下卦之中，其所行無過無不及，使賢者可俯就之，不肖者可企及之，如此是得天下之常道而萬世所矜式也，又何悔之不亡。象曰九二悔亡，能久中也者，言九二以陽剛之徳而能居下卦之中，是久於中道而無所變易，故悔亡也。

Hu Yuan explains: The principles of the world are such that as long as they conform to the great central and correct path, they are unchangeable even through thousands of generations. Now, the Nine in the Second, with a yang line in a yin position, is by nature out of the proper position and should therefore be subject to regret. However, it is located in the middle of the lower trigram, acting neither excessively nor insufficiently, allowing the virtuous to approach humbly and the unqualified to reach up with effort. In this way, it attains the constant way of the world, a standard that can be followed by all generations. How could there be any regret that does not vanish? The Small Image Commentary says, "The regret of the Nine in the Second disappears, because it can maintain the middle for a long time." This means that the Nine in the Second, by possessing the virtue of yang, is able to reside in the middle of the lower trigram, maintaining the middle path for a long time without wavering, thus causing the regret to disappear.

九三：不恆其徳，或承之羞，貞吝。象曰：不恆其徳，無所容也。

The third line statement says: If one cannot maintain one's virtue consistently, one may invite disgrace, and even if one remains upright, one may still find oneself inpredicament. The Small Image Commentary says: If one cannot maintain virtue consistently, one will have nowhere to take refuge wherever one goes.

義曰：夫尊卑貴賤、內外上下不失其本分，則可以為常久之道。今九三居上六柔弱之下，是卑者先於尊、賤者先於貴，不常之人也。或承之羞者，言尊不尊、卑不卑，內外混淆，貴賤汨亂，此則羞辱之事隨之也。貞吝者，言徳既無常，其於永久貞正之道誠足鄙吝也。象曰不恆其徳，無所容也者，言九三既失其常久之道，則所往皆不容也。故孔子曰：人而無恆，不可以作巫醫。巫醫鄙賤之徒也，其無常徳者尚不可為，況其它乎？是則於所處固無容也。

Hu Yuan explained: Only when respect and humility, honor and disgrace, internal and external, and high and low each maintain their proper roles can there be a lasting way. Now, the Nine in the Third is located below the Six at the Top, which is a weak line. This is like a lowly person taking precedence over a superior one, and a humble person taking precedence over a noble one, which is the behavior of someone who is fickle. The line statement says "or bearing disgrace," meaning that the superior is not truly superior and the inferior is not truly inferior, with internal and external confusion and disorder between honor and disgrace, thus disgrace naturally follows. It says "constancy is difficult," meaning that since virtue is fickle, compared to the constant and upright way, it is truly contemptible. The Small Image Commentary says "not maintaining constant virtue, there is nowhere to be accepted," meaning that since the Nine in the Third has abandoned the way of constancy, it will not be accepted anywhere. Therefore, Confucius said: If a person lacks perseverance, he cannot even become a witch or a physician. The profession of a witch or a physician is inherently lowly; someone without constant virtue cannot even fulfill that role, let alone other things. Thus, such a person is inherently unable to find a place to belong in his position.

九四：田無禽。象曰：久非其位，安得禽也。

The statement for the fourth line says: hunting but not catching game. The Small Image Commentary says: staying in a position that is not one's own for a long time, how can one catch game?

義曰：田，獵也。凡禽獸可擒者，通謂之禽。夫常久之道必本於中正，今九四以陽居陰，是不正也；位不及中，是不中也。不中不正，不常之人也。以不常之人而居大臣之位，是無徳忝位者也。至於為治，則教化不能行；至於撫民，則膏澤不能下，是猶田獵而無禽可獲也。象曰久非其位，安得禽也者，言九四於常久之時處非其位，猶田獵而無禽，必無所得也。

Hu Yuan explained: "Field" refers to hunting. All animals that can be captured are generally called "qin." The way of constancy must be based on the principle of being both upright and proper. Now, nine four has a yang line in a yin place, which is improper, so it is not proper. Its position is also not in the middle of the upper trigram, so it is not upright. Being neither upright nor proper, it is a person who is fickle. To have such a fickle person in a position of a minister is to be without virtue yet occupying a position. When it comes to governing affairs, the moral education cannot be carried out; when it comes to安抚 the people, the kindness cannot reach them. This is like going out to hunt but getting nothing. The Small Image Commentary says, "Being in an improper position for a long time, how can one obtain game?" It means that nine four, when pursuing constancy, has been staying in an improper position for a long time, like hunting without obtaining any game, and thus will certainly gain nothing.

六五：恆其徳，貞。婦人吉，夫子凶。象曰：婦人貞吉，從一而終也；夫子制義，從婦凶也。

The line statement of the fifth line says: To maintain one's virtue constantly and remain steadfast. This is auspicious for a woman but ominous for a man. The small image commentary says: A woman attains auspiciousness by being steadfast because she remains loyal to one person. A man should decide matters according to righteousness; if he follows the same pattern as a woman, being overly compliant, it will bring misfortune.

義曰：貞，貞固也。《文言》曰：貞固足以幹事，是也。夫為天子之尊，有四海之廣，民物之繁，必使仁義教化流於天下，不可執一道、守一方，必也臨事制宜，隨時應變，則無施不可也。今六五居至尊之位，以柔弱不正之資，私一已之應，是固執常徳，不使流通於天下也。

Hu Yuan explains: "Zhen" here means to hold firm and maintain. The "Wenyan Zhuan" of the Qian Hexagram says "Zhen gu zhu yi gan shi," which refers to this. As a sovereign of supreme rank, possessing vast territories and a multitude of people and things, one must ensure that benevolence and righteousness spread throughout the world. One must not rigidly adhere to a single method or stubbornly stick to one direction. Instead, one must skillfully handle affairs according to appropriateness and adapt to the times, thus making it applicable everywhere. Now, the sixth line in the fifth position holds the supreme position, yet relies on a weak and improper nature, focusing solely on the line that corresponds to itself. This is clinging to an unchanging virtue and refusing to let it circulate throughout the world.

婦人吉，夫子凶者，婦人處閨門之內，守一而已可也；夫子處閨門之外，則必臨事應變，大有所為可也。今六五執守一徳，不能大有所為，但繫私應，是以此道施之婦人則吉，而施之夫子則凶也。象曰夫子制義，從婦凶也者，婦人之事，固執其正，繫於一人則吉也；夫子則當制義，而不可泥於一也。若夫子從婦人之道，不能以義制事，則凶之道也。夫以夫子不能制義尚以為凶，況尊為天子、有四海之大者乎？凶可知也。

The Line Statement says, "A woman is auspicious, a man is inauspicious." A woman is within the inner chamber and only needs to maintain exclusive virtue; a man is outside the gate and must respond to matters flexibly and act greatly. Now, the Sixth Line clings to an unchanging virtue and cannot achieve great deeds, only attaching itself to the one line that corresponds with it. Therefore, this approach is auspicious for a woman but inauspicious for a man. The Small Image Commentary says, "The man establishes righteousness, hence the inauspiciousness of the woman." This means that for a woman, maintaining her virtue and being devoted to one person is auspicious; for a man, however, he should judge matters according to righteousness and not be confined to one aspect. If a man follows the woman's approach and does not use righteousness to handle affairs, he is taking the path of misfortune. A common man who fails to judge according to righteousness is already inauspicious, let alone a king who rules the entire world. The danger is evident.

上六：振恆，凶。象曰：振恆在上，大無功也。

The line statement for the sixth line at the top says: To seek constancy with restless agitation brings misfortune. The small image commentary says: Being in the highest position yet still restlessly seeking constancy will ultimately bring no benefit.

義曰：振，動也。謂君子可動則動，可進則進，可靜則靜，可退則退，動靜進退皆不失正，則聖人之道畢矣。今上六處恆之上，居震之極，是深求妄動之人也。以深求妄動，必不明進退動靜之理，若以此而往，凶之道也。象曰振恆在上，大無功也者，言動靜既不適時，而進退失常，於道既凶，又何功之有。

Hu Yuan explains: "Zhen" means movement. It refers to the idea that a gentleman should act when he should, advance when he should, be still when he should, and retreat when he should. In all cases of movement and stillness, advancement and retreat, he should not lose the right path. Thus, the way of the sage is complete. Now, the sixth line at the top is in the hexagram of "Constantness," and it is located at the extreme of the upper trigram, which is Zhen (Thunder), representing movement. This line represents someone who seeks deeply but acts recklessly. Since he seeks deeply and acts recklessly, he certainly does not understand the principles of advancement and retreat, movement and stillness. If he continues like this, it is the path leading to misfortune. The Small Image Commentary says, "Zhen in the upper position of Constantness brings great failure," meaning that movement and stillness are not in harmony with the appropriate time, and advancement and retreat have lost their proper course. In terms of principle, it is already a case of misfortune, how can there be any achievement?