Family: Fire below, Wind above

家人：利女貞。

The hexagram Family has the lower trigram Li (Fire) and the upper trigram Xun (Wind). It discusses the way of managing a household. The hexagram statement says: The way of the family is beneficial when the woman holds to the right path. "Zhen" means to be upright and steadfast, referring to the wife remaining in her proper role and not losing her virtue. Within the family, if the wife is first upright, then the order between father, son, brothers will be established, hence it says "beneficial for the woman to be steadfast."

義曰：按《序卦》云「傷於外者必反於家」，故受之以《家人》。言人之有所傷於外，則必反於內以求其安，故《家人》所以次於《明夷》也。然此謂之家人者，蓋聖人以此為治家之法也。利女貞者，夫家人之道以女正為始。何則？夫女子之性柔弱無常而好惡隨人，故凡君子欲治其家，必正其身以正其女，以正其閨閫之內，父子之列、尊卑長幼之序各得其正。家既正，然後施之為治天下皆可得而正也。故《大學》曰「欲治其國先齊其家」，然則治家之道在女正為始也。

The *Xugua Zhuan* says that those who have suffered harm outside must return home, hence the *Mingyi* hexagram is followed by the *Jiaoren* hexagram. When a person suffers setbacks outside, he necessarily returns home to seek security, which is why the *Jiaoren* hexagram comes after the *Mingyi* hexagram. The reason this hexagram is called *Jiaoren* (Family) is because the sage uses it to establish the principles for governing a family. As for the phrase "beneficial for a woman to be firm," it means that the way of governing a family should begin with the proper conduct of women. Why is this so? Because women's nature is gentle and uncertain, their likes and dislikes easily change with others. Therefore, a gentleman who wishes to govern his family well must first correct himself, then use himself to correct his wife and daughters, and then correct everything within the household: the order of father and son, the hierarchy of respect and precedence, all returning to their proper places. When the family is properly ordered, this method can then be extended to govern the state, and thus the whole world will be properly ordered. Hence the *Daxue* says, "To govern the state well, one must first regulate his family." This shows that the way of governing a family begins with the proper conduct of women.

彖曰：家人，女正位乎內，男正位乎外。男女正，天地之大義也。家人有嚴君焉，父母之謂也。父父，子子，兄兄，弟弟，夫夫，婦婦，而家道正。正家而天下定矣。

The Commentary on the Judgment explains the Hexagram of the Family: A woman maintains proper virtue in the inner chamber, and a man fulfills his duties in the outer affairs. When men and women each take their proper place, this is the greatest moral principle between heaven and earth. Within the family, there is also a sovereign and a ruler, referring to the parents. The father acts as a father, the son as a son, the elder brother as a brother, the younger brother as a younger brother, the husband as a husband, and the wife as a wife. When the family is properly ordered, the world will then be at peace.

義曰：女正位乎內者，謂六二也。六二以柔順之質處內卦之中，若貞正之婦治閨門之內也。然婦人之道不可預聞外事，但以致整於內而已，故《書》曰「牝雞無晨，牝雞之晨，惟家之索」，故女必正位乎內也。男正位乎外者，謂九五也。九五以剛明之徳處外卦之中，是男子以義治外，其父子有禮，兄弟有序，尊卑上下各正其位也。然以義制事則不可從於婦人，故《恆》卦曰「夫子制義，從婦凶也」。

"The phrase 'female holds the proper position within' refers to the second line, or 'six two.' The Zhou Changes discuss 'line positions,' which refer to the six lines of a hexagram, counted from the bottom up: the first, third, and fifth lines are yang positions, while the second, fourth, and sixth lines are yin positions. When a yin line occupies a yin position or a yang line occupies a yang position, it is considered 'correct' or 'right.' If a line is in the second or fifth position, it is considered 'centered.' When both 'correct' and 'centered' are achieved, it is called 'centered and correct.' The second line is a yin line in a yin position and also occupies the central position of the lower trigram (inner trigram). It is gentle and proper, like a virtuous wife managing the household. However, a woman's role should not involve external affairs; she should simply maintain order within the home. Therefore, the Shang Shu, 'Mu Shi,' says, 'A hen should not crow; if a hen crows at dawn, the family will decline.' This shows that women must properly occupy their inner position. 'Male holds the proper position outside' refers to the fifth line, or 'nine five.' The fifth line is a yang line in a yang position and occupies the central position of the upper trigram (outer trigram). It possesses the virtue of being strong, upright, and discerning, like a man handling external affairs with righteousness, ensuring proper conduct between father and son, order among brothers, and appropriate roles for all levels of society. Since decisions must be made based on righteousness, they should not be solely based on the opinions of women. Therefore, the 'Xiang Zhuan' of the 'Heng' hexagram's fifth line says, 'A man should decide matters according to righteousness; if he always follows his wife, there will be misfortune.'"

所謂男女正，天地之大義也者，夫天以至剛之徳、至尊之體處於上，地以至柔之徳、至卑之質位乎下，此天地自然之常分也。以人言之，女正位乎內，男正位乎外，男女之位正，是得天地之大義也。

As for the statement "men and women are properly positioned, which is the great principle of heaven and earth," this is because heaven possesses the most vigorous virtue and the most exalted form, residing above, while earth has the most gentle virtue and the most humble nature, residing below. This is the natural and fixed distinction between heaven and earth. In the "Zhou Changes," "yin and yang" refer to the two qualities of hardness and softness: the hard is active and occupies a high position, while the soft is passive and occupies a low position. In human affairs, women properly maintain their inner position, and men properly maintain their outer position; men and women each occupy their proper place without overstepping, thus aligning with the greatest ethical principle in the universe.

家人有嚴君焉，父母之謂也者，夫君總生殺之權，操富貴之柄，四海之內莫不畏懼群而歸之，故謂之君。若父母之尊，則一家之事皆主焉，故不可專任其慈而無所斷制，必又加之以威嚴，董之以禮節，使一家之內有畏懼之心，如君之尊而又如君之嚴，則家道可以成也。

The saying "A family has a strict ruler, who is called the parents" is because the sovereign holds the power of life and death, controls the granting of wealth and honor, and throughout the four seas, no one does not revere him or gather around him. Therefore, he is called the ruler. The parents also hold a position of respect within the family: all family matters are decided by them. Therefore, they cannot be overly indulgent with love without any judgment. They must also add strictness, using propriety to supervise and restrain, so that everyone in the family maintains a sense of reverence. With such a position of respect as the sovereign and such strictness as the sovereign, the family's way can truly be established.

父父子子、兄兄弟弟、夫夫婦婦而家道正，正家而天下定矣者，夫為父有父道，為子有子道，以至兄弟夫婦各有其道，是以父盡其嚴，子盡其孝，兄盡其友，弟盡其恭，夫盡其義，婦盡其順，如此則家道正矣。家道既正，天下斯定矣。故堯，聖人也，先親九族然後平章百姓；文王亦聖人也，先刑于寡妻，至于兄弟，以御于家邦。是君子之治天下必先正家，正家而天下定矣。

He said, "A father should be a father, a son should be a son, brothers should be brothers, and husband and wife should be husband and wife, and thus the family will be properly ordered; when the family is properly ordered, the world will be at peace." This is because a father has the duty of authority, a son the duty of filial piety, brothers the duty of fraternal love, and husband and wife the duty of righteousness and compliance. When these duties are fulfilled, the family will be properly ordered. Once the family is properly ordered, the world will naturally be at peace. Therefore, Yao was a sage; the Book of Documents, Yao's Classic, records that he first harmonized his nine relatives before distinguishing the officials and coordinating the states. King Wen was also a sage; the Book of Songs, Great Odes, says that he first set an example for his wife, then extended this to his brothers, and finally used it to govern his state. This shows that a gentleman must first properly order his family to govern the world. When the family is properly ordered, the world will naturally be at peace.

象曰：風自火出，家人。君子以言有物而行有恆。

The Great Image says: Wind arises from fire, which is the symbolic representation of the Hexagram of the Family. Here, fire is within and wind is outside. Fire is strong first, then wind arises, just as within the family, moral cultivation and education are established first, and then they spread outward. The superior person takes inspiration from this image, ensuring that his words are substantial and his actions follow consistent principles.

義曰：風自火出，家人者，王通謂「明內而齊外」，有家人之象是也。物，事也。君子觀此之象，治其家使言有其事，行有其常，一言一行無有妄動，此治家之本在於正身也，故《孟子》曰「身不行道，不行於妻子」是也。

"The wind arises from fire, symbolizing the family," explained the great scholar Wang Tong of the Sui dynasty, interpreting it as "first cultivating clarity within, then establishing order externally," which aligns with the imagery of the Family hexagram. Here, "things" refer to matters and concrete content. A gentleman observing this hexagram understands that in managing a household, every word he speaks should have factual basis, and every action should follow established principles. He dare not act recklessly, for the foundation of governing a family lies in rectifying oneself. Therefore, the Classic of Mencius, in the section "Complete Devotion to the Heart," states, "If one does not follow the Way, even his wife and children cannot be controlled," which explains precisely this principle.

初九：閒有家，悔亡。象曰：閒有家，志未變也。

The line statement for Chou Jiou says: When the family's affairs are just beginning to be established, setting up restrictions and precautions will cause regret to vanish. The Small Image Commentary explains: The phrase 'xian you jia' means to impose restrictions and precautions while the family members' intentions have not yet turned bad. 'Xian' originally refers to the wooden fence inside a gate, and is extended to mean restrictions and control.

義曰：閒者，寛而防之之謂也。凡人之情，愛之極則無疑，親之至則無防，故君子之人治其家，必當思慮未及於邪、耳目未接於私之時，預為之防，曲為之備。不然，使醜惡已彰、奸邪已萌而始為之防，是非家人之罪，乃已陷家人於有過之地也。今初九以陽居陽，處一卦之初，是治家之始，有剛明之徳而能于思慮未動、私邪未萌之前以為之防，故悔亡也。象曰閒有家志未變也者，夫君子防閒其家，待奸邪而後防之，惡彰而後治之，則無及矣。必於家人志慮未變之前豫防閒之，則所謂治家之道也。

"Xian" means to guard with ease and composure. Human nature is such that when love is extreme, suspicion fades; when intimacy is complete, defenses are no longer needed. Therefore, a gentleman in managing his household must act before the hearts of his family members have turned toward wrongdoing and before their senses have been tainted by private desires. He should establish precautions and prepare thoroughly in advance. Otherwise, if he only takes action after evil has already surfaced and wickedness has already begun, it would not be the family's fault, but rather his own fault for having pushed them into wrongdoing. The line "Chu Ji" (Initial Yang) is a Yang line in a Yang position, and it is located at the very beginning of the hexagram, representing the start of household management. It possesses the virtues of strength, vigilance, and clarity. It can establish defenses before thoughts have even begun to move and before private wickedness has taken root, thus eliminating regret. The "Small Image Commentary" says, "The will has not yet changed," because if a gentleman only guards his family after wickedness has appeared or evil has become evident, it would be too late. He must guard his family before their hearts have changed, which is the way of managing a household.

六二：無攸遂，在中饋，貞吉。象曰：六二之吉，順以巽也。

The line statement for the second line says: There is nothing that can be accomplished by self-willed action; one should only manage the household affairs of food and worship, and by maintaining the right course one achieves good fortune. The Small Image Commentary explains: The reason the second line is auspicious is that it is both gentle and humble, and can carry out the commands of the superior. 'Sui' refers to acting independently without consultation, and 'zhong gui' refers to the duties of providing food and worship within the household.

義曰：遂者，專也。夫婦人之事雖治於閨門之內，皆稟命而行也。今六二以陰居陰，處內卦之中，履得其正，是婦人之得正者也，但處於內而無所自專，故云無攸遂也。在中饋貞吉者，夫自古以來，上至天子之后妃，下逮庶人之妻妾，其所職之事不過於奉祭祀、饋飲食而已。故《禮》后有瑤爵之獻、奠盎之事，《詩》有《關雎》《采蘩》，皆后夫人之職也。六二處內任婦職而無所專，所主在於饋食而已，職此而又處其正，故得吉也。象曰六二之吉順以巽也者，言六二所以得吉者，以居中履正，順而且巽，上能稟九五之命也。

"Suì" means to act arbitrarily. Although a woman's affairs are handled within the inner chamber, they must still be carried out according to the orders of the family head. Six Two is a yao of yin in a yin position, and it is also in the central position of the lower trigram. Its position is both central and proper, which is exactly the proper state for a woman. However, because it is located within the inner chamber, it cannot act independently, hence "wu yu suì." As for "zai zhong kuì, zhen ji," since ancient times, from the queen consorts of the Son of Heaven down to the wives and concubines of commoners, their duties have been limited to worshiping ancestors and preparing food and drink. Therefore, the "Book of Rites" records that the queen consort offers jade cups and sets out millet wine, and the "Book of Songs" includes poems such as "Zhou Nan · Guan Ju" and "Zhao Nan · Cai Fan," which describe the duties of the queen consort and the lady. Six Two remains in the inner position, fulfilling the duties of a woman without overstepping her authority, managing only the preparation of food and drink, and fulfilling her role while maintaining proper conduct, thus achieving good fortune. The "Small Image Commentary" says "shun yi xun," which explains that Six Two achieves good fortune because it remains in the central position and maintains proper conduct, being both gentle and humble, and able to follow the commands of Nine Five above.

九三：家人嗃嗃，悔厲吉；婦子嘻嘻，終吝。象曰：家人嗃嗃，未失也；婦子嘻嘻，失家節也。

The third line statement says: Being overly strict in managing the family causes the family members to be distressed and resentful. Although there is regret and they have gone through danger, the outcome is still auspicious. If the wife and children laugh and play without restraint, they will eventually face humiliation and embarrassment. The Small Image Commentary explains: The family being distressed and resentful does not yet mean they have lost the way of managing the family. However, if the wife and children laugh and play without restraint, they have lost the family's discipline. "Hè hè" describes strictness, "xī xī" describes laughter, and "lìn" refers to gradually becoming vulgar and humiliating.

義曰：嗃嗃，過嚴之貌也；嘻嘻，和樂之貌也。夫治家之道不可專任其慈，雖至過嚴，終亦無所傷矣。今九三以陽居陽，有剛明至正之徳，居下卦之上，為一家之主者也。故為家之主若嗃嗃然嚴肅，使家人內外上下皆有畏懼之心，故雖有悔吝之事、危厲之道，亦得吉也。

"Ha ha" describes a manner of strict control, while "xi xi" describes a state of laughter and ease. Governing a family cannot rely solely on kindness; even if strictness goes to an extreme, it will not ultimately harm the foundation. Nine Three is a yang line in a yang position, possessing the virtues of strength, clarity, and correctness, and it is located at the top of the lower trigram, which is the position of the family head. As the head of the family, if one is overly severe to the point of causing sorrow, making all within and outside the family hold reverence, then although some regrets may arise and one may be on the edge of danger, in the end, it will result in a favorable outcome.

婦子嘻嘻終吝者，夫婦子，人之所愛也。若為一家之主而私於所愛，不能嚴正其治，使婦子嘻嘻然和樂，則奸惡由此而萌矣。夫如是，至於終竟必有鄙吝之道也。象曰未失也者，言雖嗃嗃嚴厲，未失治家之道也。失家節也者，若婦子嘻嘻而和樂，是失其治家之節也。

The explanation says, "The wife and children laugh and joke, ultimately leading to meanness," because wife and children are the most beloved objects in a person's life. If one is the head of the household yet favors what is loved, fails to govern strictly, and allows wife and children to laugh and joke without restraint, evil will thus arise. If this continues, in the end it will surely lead to a state of being despised and embarrassed. The "Small Image Commentary" says, "He has not lost it," meaning although strictness causes sorrow, the proper way of governing the family has not been abandoned. It says, "He has lost the family's discipline," meaning once wife and children indulge in laughter and ease, they have lost the proper restraint that a family should have.

六四：富家，大吉。象曰：富家大吉，順在位也。

The line statement for the fourth line says: Making the family prosperous brings great good fortune. The Small Image Commentary explains: Being prosperous in the family and achieving great good fortune is because the fourth line is flexible and gentle, and is properly positioned. The fourth line is a yin line in a yin position, which is correct, and it is below the upper trigram, which is the position of a minister.

義曰：夫初九既以剛明之徳居卦之初，能防微杜漸，使閨門之內不接於私邪，得正家之初也。六二又能以柔順之體居服勤之職，九三又能過嚴以畏懼其家人，是家道已成。至六四居大臣之位，是君子既正已之家，至此則佐君以正天下之家，故有君之爵祿之富以富其家而得其大吉也。象曰富家大吉順在位也者，六四家道已成之後，當大臣之位，上近於君，是順在其位，以治家之道移於國也，故《孝經》曰「居家理故治可移於國」也。

Initial Nine, with its virtue of strength, integrity, and discernment, is at the beginning of the hexagram. It can prevent small evils from taking root and keep the inner household free from corruption, thus marking the beginning of establishing proper family conduct. Six Two, with its gentle and compliant nature, takes on the duties of diligent service and care. Nine Three uses strictness to instill reverence in the family members. By this point, the family way has been established. When reaching Six Four, who holds the position of a minister, it is the time for a gentleman, having first rectified his own family, to assist the sovereign in rectifying the families of the people. Thus, he enjoys the wealth and honor bestowed by the sovereign, which enriches his own household, leading to great good fortune. The Small Image Commentary says, "Compliance in position," referring to Six Four, after the family way has been established, taking up the position of a minister, close to the sovereign's position. With gentleness and compliance in her place, she applies the methods of family governance to state governance. Therefore, the "Classic of Filial Piety," in the chapter "Extending the Fame," says, "If one can govern his family well, then this ability can be applied to governing the state."

九五：王假有家，勿恤，吉。象曰：王假有家，交相愛也。

The fifth line statement says: The king applies the way of governing a family to all families under heaven, without needing to worry, which naturally brings auspiciousness. The Small Image Commentary explains: When the king applies the way of governing a family to all families, it causes people throughout the world to love and care for one another. "Jia" here means to reach its utmost or to extend fully, and "xu" means worry.

義曰：九五以剛明中正之徳居於君位，是謂王者能假此治家之道以治於天下者也。故先正其家，使閨門之內莫不一於正，正家而天下定，是為君者以此道而行，則不必憂恤而自得其吉也。象曰王假有家交相愛也者，言聖人能推恩愛於天下之家，父父子子、兄兄弟弟、夫夫婦婦，各以和順之道交相愛樂也。

The Nine in the Fifth possesses the virtues of being strong, vigorous, discerning, and upright, sitting in the position of the sovereign. Therefore, the king can extend this method of governing the family to govern the world. He first rectifies his own family, ensuring that all within the household is upright and proper. When the family is correct, then the world will be at peace. If the sovereign follows this principle, he will not need to worry or exert himself and will naturally attain good fortune. The term "jià" in the line statement means to rely upon or to fully extend; governing the family and governing the world are fundamentally the same. If the family discipline is established within the household, it can also be established in the state. The Small Image Commentary says "mutual love," referring to how the sage can extend benevolence to every family in the world, making fathers loving and filial, brothers friendly and respectful, and husbands righteous and wives obedient. People will love and harmonize with each other through proper conduct, not through punishment.

上九：有孚威如，終吉。象曰：威如之吉，反身之謂也。

The line statement for the topmost yao, Upper Nine, says: With sincere trust in the heart and a dignified and awe-inspiring appearance, ultimately it brings good fortune. The Small Image Commentary explains: The good fortune arising from being dignified and awe-inspiring comes from first rectifying oneself. "Fu" refers to sincere trust from the heart.

義曰：孚者，由中之信；威，謂威嚴可畏。上九以剛明之才居家人之極，當家道之成，是能先正其身，發其信於中，而外兼之以威嚴，終成家道，使閨門之內肅然有序而畏敬之，故獲其吉也。象曰威如之吉反身之謂也者，言上九所以有威信而使人畏敬之者，蓋能先修其身而後加於人也。

"Fu" refers to sincerity from the heart, and "Wei" means solemnity and respect. The line "Shang Jiü" occupies the top position in the hexagram "Jia Ren" (Family), at the time when the family's affairs are well established. It can first correct itself, expressing sincerity from within and complementing it with solemnity from outside, thus achieving the family's success and making the inner household orderly and everyone respectful, thereby attaining good fortune. The "Small Image Commentary" says "This refers to self-cultivation," explaining that the reason "Shang Jiü" can have both authority and respect is because it first cultivated itself before applying it to others.

睽：小事吉。

The Hexagram Kui has the Lower Trigram Dui (Lake) and the Upper Trigram Li (Fire). "Kui" means separation or divergence. The Hexagram Statement says: In a time of divergence, only small matters can bring good fortune. This is because human hearts are scattered, and great endeavors cannot be accomplished through united effort. Being able to maintain harmony in small matters is already commendable.

義曰：按《序卦》云「家道窮必乖」，故受之以《睽》。睽者，乖也，言家人之道既窮極，則必至於睽異而離散也。小事吉者，夫睽乖之時，上下之情既異，內外之志既乖，天下之人其心皆不同，於時雖有大才大徳之人，亦不能大有所為也。何則？夫君子之道，必將大有為則須上下協心，眾賢同力，無有異志，故發之天下而功業被於世也。今既睽乖，故但小事則可以得吉也。

The "Xugua Zhuan" says that when a family's way of conduct reaches its limit, it inevitably leads to separation, so after the hexagram "Jia" comes "Kui." "Kui" means separation or discord, indicating that when the way of governing a family reaches its extreme, it necessarily leads to mutual estrangement and dispersion. The saying "small matters are auspicious" is because when there is discord, the affection between ruler and subject has become distant, the hearts of inside and outside the court have turned away from each other, and the minds of people throughout the world differ from one another. In such circumstances, even those with great talent and virtue cannot achieve great accomplishments. Why is that? Because a gentleman who wishes to accomplish great deeds must have unity between above and below, the combined efforts of many virtuous people, and no conflicting intentions. Only then can his actions be applied throughout the world, and his achievements be spread throughout the world. Now that people's hearts are separated, there is only small matters that can bring auspiciousness.

彖曰：睽，火動而上，澤動而下；二女同居，其志不同行。說而麗乎明，柔進而上行，得中而應乎剛，是以小事吉。天地睽而其事同也，男女睽而其志通也，萬物睽而其事類也。睽之時用大矣哉！

The Commentary on the Judgment explains: The hexagram Guī (Strife) has Li (Fire) above, which represents fire that ascends and burns upward; and Dui (Lake) below, which represents water that flows downward. The two elements move in opposite directions. Li is the middle female, and Dui is the young female; two women living together will eventually marry different men, and their aspirations will not be the same. The lower trigram is harmonious and adheres to the brightness of the upper trigram. The flexible lines ascend and occupy a position of honor, attaining the central position and responding to the strong lines, thus achieving good fortune in minor matters. Heaven and Earth are separated, yet they share the same function of nurturing all things; men and women are different, yet they share the same desire to form a family; all things are diverse, yet they share the same instinct to seek life and avoid death. The usefulness of separation is indeed great!

義曰：睽，火動而上，澤動而下者，此釋所以得睽之名也。火本炎上，澤本潤下，水火相資，然後能成功而利萬物也。今乃火動於上，水又動於下，水火不相資，是有睽乖之義也。二女同居，其志不同行者，離為中女，兊為少女，女子之生長必從人，此天理之常也。今二女同居，必有從人之志，是其志不同行，亦睽異之義也。

"Fire rises upward and water flows downward," explains why this hexagram is called "Kui." Fire's nature is to rise and burn upward, while water's nature is to flow downward and moisten. Fire and water rely on each other and balance each other to achieve their functions and benefit all things. Now, if fire only rises upward and water only flows downward, without relying on each other, there is a sense of discord and separation. "Two women living together, their aspirations differ," because the hexagram Li represents the middle daughter and Dui represents the young daughter. As women grow up, they eventually marry and follow their husbands, which is the natural course. When two women live in the same house, each has her own thoughts about her future husband, so their hearts and aspirations naturally differ, which also signifies separation.

說而麗乎明，柔進而上行，得中而應乎剛，是以小事吉者，言暌之時所以得小事之吉者，下以兊說而上以離之大明，猶君子以說順之道而附於大明之人，而又以柔進居至尊之位，所行所為正合於中道，無過無不及，又且下應於九二剛明之臣。夫如是，故小事所以得其吉也。

"The explanation says, 'It is said and attached to clarity, the gentle advances upward, attains the center and responds to the strong, thus small matters bring good fortune.' This refers to the principle that even in a time of disorder, one can still achieve good fortune in small matters. Here, the concept of '卦德' (the virtue of the hexagram) is used, meaning the nature of each of the two trigrams composing the hexagram. The lower trigram is 兑 (Dui), representing harmony and joy, while the upper trigram is 离 (Li), representing brightness and clarity. This is like a gentleman who approaches a wise sovereign with a harmonious and compliant attitude. Moreover, the line six in the fifth position, with a yin line advancing upward to occupy the supreme position, acts in accordance with the middle path, neither excessive nor deficient. It also responds to the line nine in the second position, a strong and discerning minister. In the I Ching, 'response' refers to the three pairs of positions: the first and fourth, the second and fifth, and the third and sixth, where yin and yang lines are matched and correspond to each other. With these conditions, small matters can bring good fortune."

天地睽而其事同也者，此以下廣明睽之義也。言睽之道有自然而合者，若天以髙而處上，地以卑而處下，是睽也，然而陰陽之氣交則生成之事同也，故曰天地暌而其事同也。男位乎外，女位乎內，是睽也，然而相資而成一門之治，則是其志通也，故曰男女睽而其志通也。萬物眾多，品類不同，是睽也，然而好生惡死，樂安懼危，則是其事類也，故曰萬物睽而其事類也。睽之時用大矣哉者，睽乖之世小人眾多，然順時而動者惟大才大徳之人能之，故先聖於此重嘆美之也。

From "Heaven and Earth are separated but their affairs are the same," the text proceeds to further explain that within separation there is harmony. Heaven is high above, Earth is low below, their positions are separated; yet the two energies of yin and yang interact, and together they nurture all things, so although Heaven and Earth are separated, their affairs are the same. Men take the outer role, women the inner role, their positions are separated; yet they rely on each other and together manage the household, their hearts and minds are in communication, so although men and women are separated, their aspirations are in harmony. All things are numerous and diverse in form, their appearances are different; yet they all cherish life and avoid death, they love stability and fear danger, their feelings are of the same kind, so although all things are different, their affairs are of the same kind. As for "the use of separation is great indeed," it is because in times of separation there are many petty people, and only those of great talent and virtue can adapt to the situation and restore people's hearts in times of disorder, so the ancient sages repeatedly praised this.

象曰：上火下澤，睽。君子以同而異。

The Great Image Commentary says: The upper part is fire and the lower part is marsh, fire rises and water descends, which is the symbolic representation of the Kui hexagram. The gentleman takes this as a model, maintaining harmonious relations with others while preserving his independent and principled conduct without compromising.

義曰：火在上，澤在下，二者不相資，故有睽乖之象。夫睽異之時，小人眾多，皆欲加害於君子，故君子與之和同，然外雖和同，內之所存則異也。

Fire is above and its heat rises, while marsh is below and its moisture descends. The two do not rely on each other, hence the image of discord. In a time of separation and conflict, small people are numerous and all wish to harm the virtuous. Therefore, the virtuous person appears to be in harmony with them, avoiding the provocation of conflict. However, although their outward demeanor is accommodating, their inner principles remain entirely different. This is the measure of "being in harmony while being different."

初九：悔亡。喪馬勿逐，自復。見惡人，無咎。象曰：見惡人，以辟咎也。

The line statement for the first line says: Regret disappears. If a horse is lost, there is no need to chase after it; it will return by itself. Meeting a wicked person will not result in wrongdoing. The small image commentary explains: Therefore, meeting a wicked person is to avoid immediate calamity. "辟" is the same as "避".

義曰：初九居一卦之下，當睽乖之時，上無其應，本有悔者也。然而九四亦無正應，故與初心志相合，逺而相得，其悔所以亡也。喪馬勿逐自復者，馬者至彰顯之物，當睽之時，人心既已乖離，雖喪失彰顯之物，必無有私匿之者，故雖勿逐當自復也。

The Nine at the Beginning is in the lowest position of the entire hexagram and encounters a time of discord. Above it there is no corresponding line, so it should naturally be regretful. However, the Nine in the Fourth position is also without a proper corresponding line. The two lines are in the same predicament and share the same aspirations, though they are far apart, they are in harmony. Therefore, the regret disappears. The phrase 'do not pursue the lost horse, for it will return on its own' is because a horse is a very noticeable large animal. During a time of separation, people no longer look out for one another. Even if such a noticeable animal is lost, no one would secretly keep it. Therefore, there is no need to pursue it; it will return naturally.

見惡人無咎者，夫險惡之人，其用心皆欲陷害於君子，況睽乖之時小人熾盛，苟不和同而接見，必罹其所害，故見之乃無咎也。象曰見惡人以辟咎也者，夫君子進用於朝，道行天下，則斥逐小人無所畏忌；時既睽乖，雖其惡人亦禮下而接見之，所以避一時之咎也。

The phrase "seeing an evil person, no blame" is explained because wicked and malevolent people are always intent on harming the virtuous, and especially during times of disorder, the petty and ambitious are at their most powerful. If one refuses to meet them or avoid them entirely, they will surely take revenge. Therefore, meeting them once is better and leads to no blame. The Small Image Commentary says "to avoid blame," meaning that if a virtuous person holds power in the court and virtue prevails throughout the land, they naturally can expel the petty and act without restraint. But now, in times of disorder, even the wicked must be treated with courtesy and seen, for the purpose is to avoid the immediate danger.

九二：遇主于巷，無咎。象曰：遇主于巷，未失道也。

The line statement for nine in the second says: meeting the sovereign in a narrow alley, there is no fault. The small image commentary explains: meeting in a narrow alley, one does not lose the way of the superior person. 'Sovereign' refers to the ruler corresponding to nine in the second, the sixth in the fifth. 'Alley' is a narrow and winding path.

義曰：巷者，委曲不正之道也。君子當治平之世，斥逐小人，則可坦然由正道而行；若睽乖之時，人心不同，群小黨盛，皆欲加害於君子，故此九二與五為應，以五為主，不敢顯然相遇於明坦之途，顯然遇之則為小人之所害，但遇之於委曲隘狹之道，乃得無咎。象曰遇主于巷未失道也者，蓋睽之時不可顯然而行，雖由委曲隘狹之巷而得遇於主，亦未失君子之道也。

"The term 'xiang' refers to a winding and crooked path that is not straight. A gentleman living in a time of peace can expel petty men and walk confidently on the broad path. However, in times of disorder, people's hearts differ, and petty men form powerful factions, all wanting to harm the gentleman. Nine in the Second and Six in the Fifth were originally a corresponding pair, with Six in the Fifth as the ruler. Yet they dare not meet openly on the broad daylight path, for doing so would invite slander from petty men. Instead, they can only meet on the winding and narrow path, thus avoiding blame. The 'Small Image Commentary' says 'has not lost the way,' meaning that in times of disorder, one should not act openly. Even if one meets the ruler through a winding and narrow alley, it does not mean one has abandoned the righteous path of a gentleman. One should note that walking through the alley is merely a superficial way to avoid trouble; the basis of the ruler and subject's harmony remains the correct and proper way. If one interprets this line as seeking favor through improper means, then one has misunderstood this line."

六三：見輿曵，其牛掣，其人天且劓，無初有終。象曰：見輿曵，位不當也；無初有終，遇剛也。

The line statement for the third line says: Looking ahead, the chariot is stuck, the oxen pulling the chariot are restrained, and the charioteer is subjected to髡发 and nose-cutting punishments; at first it is not smooth, but in the end there is a good outcome. The small image commentary explains: The chariot is stuck because the third line, which is a yin line, is in a yang position; at first it is not smooth but eventually succeeds because it ultimately meets the strong and discerning upper ninth line.

義曰：輿，所以載物而行也。六三以陰居陽，履失其正，上有上九之剛為己之應，己得往而應之；然睽異之時，履於不正，則上下皆欲害之，故若其輿為人之牽曵，其牛為人之拘掣也。其人天且劓者，天當作而字，古文相類，後人傳寫之誤也。然謂而者，在漢法有罪髠其髮曰而；又《周禮》梓人為筍簴作而，亦謂髠其髮也。其人即謂九二九四也，以六三履非其正，皆欲害之，故或來髠其髮，或來劓割其鼻也。

"The '舆' refers to a vehicle used for carrying things and moving. The sixth trigram is a yao of yin type but occupies a yang position, thus standing on an improper place. Above it is the upper ninth trigram, a strong yao, which should correspond to it and allow it to move forward. However, in a time of disorder, it is itself improperly positioned, and both the people above and below wish to harm it. Therefore, it is like a vehicle being dragged and an ox being pulled back, unable to move forward even an inch. As for 'its person has been heaven-cut and nose-cut,' Hu Yuan believes that the character 'heaven' should be 'er,' as the two characters are similar in ancient script and were mistakenly copied. 'Er' in Han dynasty legal punishment refers to the punishment of shaving the beard and hair; criminals who had their hair shaved were called 'er.' The 'Zi Ren' in 'The Records of the Craftsman' describes the carving of a beast on the top of the bamboo frame used to hang bells and drums, also using the character 'er' to refer to shaving off the hair. 'Its person' refers to the second and fourth trigrams. Because the sixth trigram is improperly positioned, both the second and fourth trigrams wish to harm it; one comes to shave its hair, and the other to cut its nose."

無初有終者，六三本以正應於上九，以其履不得正，故小人皆來害之。上九既見六三為小人之所害，故亦疑之，不與六三之從已，是無初也。然六三本以至誠而應上九，初雖不與之應，然其有剛明果斷之才，故終則明知六三之誠而與之應，是有終也。象曰無初有終遇剛也者，言初為上之見疑，然終則知已之誠而與之應，是六三所遇得剛明之人也。

The phrase "without a beginning but with an end" means that the hexagram line six in the third originally had a proper correspondence with the line nine at the top. However, because it stood improperly, the petty person came to harm it. When the line nine at the top saw that the line six in the third was being troubled by the petty person, it became suspicious and did not accept the line six in the third's submission. This is called "without a beginning" — the start was not smooth. However, the line six in the third had sincere intentions toward the line nine at the top. Although it was rejected at first, the line nine at the top, possessing the qualities of strength, clarity, decisiveness, and ability to handle affairs, eventually recognized the sincerity of the line six in the third and responded to it. This is called "with an end" — ultimately achieving a good result. The "Small Image Commentary" says "meeting a strong one," referring to the line six in the third initially being suspected by the line nine at the top, but later the line nine at the top understood its sincerity and joined with it. This shows that the line six in the third encountered a strong and discerning person.

九四：睽孤，遇元夫，交孚，厲無咎。象曰：交孚無咎，志行也。

The statement of the fourth line says: In a time of discord and isolation, encountering a virtuous person with the same aspirations, they associate with sincerity; though in a dangerous situation, there is no fault. The Small Image Commentary explains: Associating with sincerity without fault is because the aspirations in the heart are put into practice. "Yuan Fu" refers to the initial nine, and "fu" means sincerity.

義曰：九四當睽乖之世而無應獨立，是睽之孤者也。元夫，謂初九也。初九以剛明之才處下卦之下而無正應，今九四亦無正應，是其心志相同，體類相契而為配偶也。交孚者，九四初九既不以正而合，是必傾至誠至信以交相待也。厲無咎者，九四雖與初以信相交，然彼此皆不正，故須必常若危厲，則可以免其咎悔也。象曰交孚無咎志行也者，夫當睽乖之時，果無應則所存之志不得行矣，今四乃與初以道相應，是其志得行也。

Nine in the Fourth is in a time of discord and has no proper response, standing alone and isolated, hence called 'Kui Gu' (Discord and Isolation). 'Yuan Fu' refers to Nine at the Beginning. Nine at the Beginning, with its strong and discerning talent, is in the lowest position of the Lower Trigram, also without a proper response. Nine in the Fourth is similarly without a proper response, yet both share the same aspirations and are in harmony, thus forming a partnership like spouses. The term 'Jiao Fu' (Mutual Trust) means that Nine in the Fourth and Nine at the Beginning are not united according to the proper response, so they can only rely on sincerity and trust to relate to each other. 'Lai Wu Jiu' (Difficulties Without Blame) indicates that although Nine in the Fourth and Nine at the Beginning connect through sincerity, each of the two lines is not properly positioned, so they must remain constantly vigilant and cautious to avoid blame. The 'Small Image Commentary' says 'Zhi Xing Ye' (The Will is Carried Out), meaning that in times of discord, if there is truly no support, one's aspirations cannot be realized. Now, with Nine in the Fourth and Nine at the Beginning aligning according to the Way, their aspirations can be carried out.

六五：悔亡，厥宗噬膚，往何咎。象曰：厥宗噬膚，往有慶也。

The Line Statement of the Fifth Line says: Regret disappears, and the family clan removes obstacles as easily as biting into tender flesh, so going forward, what fault is there? The Small Image Commentary explains: The family clan removes obstacles as easily as biting into tender flesh, so going forward brings joy. "Jue zong" refers to the corresponding Nine in the Second, and "shi fu" is a metaphor for something that is extremely easy to accomplish.

義曰：六五以陰居陽，履於不正，本有悔者也，然居至尊之位而下應九二之剛陽，故其悔所以亡也。厥宗噬膚者，宗謂九二也。九二既為已之正應，則是已之宗黨也；膚者，柔脆之物，易於噬齧者也。九二本以正而應己，然當睽乖之時，眾皆來肆害於己，故九二之宗排斥此陰邪不正之小人，使之不為害，是易於噬柔脆之物也。

Six in the Fifth is a yao of yin in a yang position, which by nature is not upright, and should therefore be accompanied by regret. However, it is in the supreme position of the ruler, and below it is the corresponding yang yao, Nine in the Second. Thus, the regret is dispelled. The phrase 'its clan devours flesh' refers to the fact that Nine in the Second, being the proper corresponding yao to Six in the Fifth, is like its own clan member. 'Flesh' refers to something soft and tender, which is easily bitten. Nine in the Second originally corresponds to Six in the Fifth in an upright manner, but during times of disorder, many petty and unrighteous people come to harm the ruler. Thus, this clan member steps forward to repel these petty and unrighteous people, preventing them from harming the ruler, as easily as biting into tender flesh.

往何咎者，言九二既以至誠來應於己，己往而應之，又何咎哉。象曰厥宗噬膚往有慶也者，言六五之應既在九二，而為小人之間廁，故九二終能噬齧之，不妨己之路，若往而應之，則不惟相合，而又有喜慶之事也。

The explanation of "Where to go, there will be no blame" is discussing that since Nine in the Second approaches with sincere heart, Six in the Fifth goes to meet it, how could there be any fault? The Small Image Commentary says "Going brings good fortune," which refers to the proper correspondence of Six in the Fifth originally being with Nine in the Second, but in between there was an obstruction by a petty person. However, Nine in the Second is ultimately able to remove these obstacles, not hindering the path for the king to meet with it. When Six in the Fifth goes to correspond, not only can the ruler and minister align their intentions, but it will also bring about a joyful and auspicious outcome.

上九：睽孤，見豕負塗，載鬼一車，先張之弧，後說之弧，匪冦婚媾，往遇雨則吉。象曰：遇雨之吉，群疑亡也。

The line statement for the top nine says: reaching the extreme of discord and isolation, seeing a pig covered in mud and a chariot of ghosts; first drawing the bow to shoot, then putting it down; the coming person is not a robber but a marriage partner; going forward and meeting gentle rain, which brings good fortune. The small image commentary explains: encountering rain brings good fortune because all suspicions have been dispelled. "Say" here is read as "tuo," meaning to remove or put down.

義曰：四以無正應而曰睽孤，今上九處卦之終，是睽乖之極者也。睽乖之極，雖有其道亦不能通，故亦曰睽孤。豕本不潔之物，而又負其泥塗，是穢之甚者也。言六三為己之正應，而在九二九四之間，故已之視乎六三必有猜貳之心、狐疑之惑，若視豕之負塗然，穢惡之甚也。

Nine in the Fourth is called "Kui Gu" because it lacks a proper corresponding line; Nine at the Top is also called "Kui Gu" because it is at the end of the hexagram and has reached the extreme of discord, even though there is a corresponding line, it cannot communicate. A pig is already an unclean animal, and if it is covered in mud on its back, it is extremely dirty. This refers to Six in the Third, which was originally the proper corresponding line to Nine at the Top, but is now between Nine in the Second and Nine in the Fourth, two yang lines. When Nine at the Top looks at Six in the Third, it must inevitably feel suspicion and doubt, like seeing a pig covered in mud, thinking it extremely filthy.

載鬼一車者，鬼者虛無而不可見也，車之所不可載者也。今上九見六三在九二九四之間，故疑其穢惡，若見一車之鬼，是其造虛成實，以無為有，妄偽之甚也。先張之弧者，言六三本為己之應，今既廁於二陽之間，故上反疑之，張其弧矢欲以攻之也。

The phrase "carrying a cartload of ghosts" is used because ghosts are intangible and invisible, something that a cart cannot carry. Since the top nine (上九) is between the second nine (九二) and the fourth nine (九四), it suspects the third six (六三) of being impure and improper, as if seeing a full cart of ghosts. This is taking illusion as reality and imagining something that does not exist as if it were real, reaching the height of suspicion and absurdity. The phrase "a bow already drawn" refers to the fact that the third six (六三) was originally the proper match for the top nine (上九). Now, being sandwiched between two yang lines, the top nine begins to suspect it and draws his bow as if to shoot it.

後說之弧者，上卦為離，離為火，火性至明，上九處離之極，明之至者也；下卦為兊，兊為水，水性至潔，六三處兊之極，至潔者也。六三本以至誠來應於己，為小人之所廁，至於致疑，然上九以至明之性，故終能察六三之至清而審其至誠，遂說去其弧而與之會合也。

The phrase "after the bow is drawn" is explained because the upper trigram is Li, which symbolizes fire, and fire is most luminous. The upper nine is at the top of the Li trigram, representing the utmost clarity and insight. The lower trigram is Dui, which symbolizes water, and water is most pure. The sixth line in the third position is at the top of the Dui trigram, representing the utmost purity. Originally, the sixth line came with sincere intent to respond, but was suspected due to the interference of a petty person. The upper nine, with its nature of utmost clarity, finally saw the purity of the sixth line and understood its sincerity, thus lowering the bow and joining with it.

匪冦婚媾者，六三本以正道應己，然以二陽所間，故不得會合，今既察明六三之情偽，是雖讒言不能間之而終得會合也。往遇雨則吉者，雨者陰陽之和也，今上九之陽合於六三之陰，則是和而得吉也。象曰遇雨之吉群疑亡也者，言上九始以小人之讒間六三，故疑之而不與之應，然上九有剛明之徳，知六三以至誠而來應，遂不疑而與之會遇和合，是群疑亡也。

The explanation of "匪寇婚媾" is because the sixth line in the third position originally corresponds with the ninth line at the top through the right path, but they are separated by two yang lines and cannot meet. Now the ninth line at the top has recognized whether the sixth line in the third is sincere or insincere; even if there are slanderous words, they cannot separate them, and they eventually come together. The explanation of "往遇雨则吉" is because rain is the product of the union of yin and yang; the yang of the ninth line at the top and the yin of the sixth line in the third combine, which symbolizes the harmony of yin and yang and brings good fortune. The Small Image Commentary says "群疑亡也," which refers to the ninth line at the top initially believing the slander of small people and distancing itself from the sixth line in the third, thus causing suspicion and unwillingness to correspond. However, the ninth line at the top possesses the virtue of being strong, upright, and discerning, and finally realizes that the sixth line in the third approaches with utmost sincerity. Therefore, it dispels doubts and unites with it, and all suspicions vanish.