Gen, Gen below and Gen above.

艮其背，不獲其身；行其庭，不見其人。無咎。

The Hexagram Statement of the Kūn hexagram says: stopping on the back, one cannot see one's own body; walking through one's courtyard, one cannot see the people in the courtyard. This does not lead to fault.

義曰：按《序卦》云「物不可以終動，止之」，故受之以《艮》。艮者，止也。蓋言人之動靜各有其時，若動而不已，必有悔吝生，故以《艮》次於《震》，所以為世動靜之戒也。夫艮者，山之象，山為地之鎮，安止而不動，故為止之象。背者，目所不見之所也，言艮止之道必止於未萌之前。若夫聖人之治天下，將禁民之邪，制民之慾，節民之情，止民之事，必於其利害未作，嗜慾未形，未為外物之所遷，而其心未動之前，先正其心而不陷於邪惡，若止之於背之後，目所不覩而不見其身也。

Hu Yuan explained that the "Xu Gua Zhuan" says, "Things cannot continue to move; they must be stopped." All things cannot keep moving forever; they must be restrained, so after "Zhen" comes "Gen." "Gen" means stopping. Human movement and stillness each have their proper time. If one keeps moving without rest, regret and sorrow will surely arise. Therefore, "Gen" is placed after "Zhen" to set a warning for people regarding movement and stillness. "Gen" takes its image from a mountain, which is a stabilizing stone of the earth, remaining calm and still without moving, thus symbolizing "stopping." "Back" refers to the place that the eyes cannot see, meaning that the principle of stopping must be applied before the thought has even arisen. As for the sage governing the world, he must restrain the people's evil, control their desires, regulate their emotions, and stop their reckless actions. He must do this before harm has occurred, before desires have taken shape, before the mind has been led astray by external things, and before any thought has arisen. He must first correct their minds so that they do not fall into evil. It is like placing "stopping" behind them, where the eyes cannot see, thus making them unaware of their own bodies.

行其庭不見其人，夫庭者，指淺近之處而言之也，行於淺近而猶不見其人者，蓋止得其道，各守其所而有定分，不相揉雜故也。古之聖人之治天下也，其在建官分職，各有所責，若習禮者専掌於禮，習樂者専掌於樂，習兵者専掌於兵，習者専掌於刑，各守其職而不相干也。

The phrase "walking through the courtyard but not seeing a person" means that "court" refers to a very close place. Walking through such a close place yet still not seeing a person does not mean that there is truly no one there. Rather, it is because each person's "stop" or position conforms to the rules, each keeping their own post and having a clear boundary. They do not mix with each other or meet face to face. In ancient times, the sage rulers governed the world by assigning officials and dividing responsibilities so that each person had their own specific duty: those who studied rituals were responsible for rituals, those who studied music were responsible for music, those who studied military affairs were responsible for military matters, and those who studied law were responsible for legal matters. Each kept to their own duties without interfering with one another.

又如天下之民，為士者止於為士，為農者止於為農，為工者止於為工，為商者止於為商，是亦各有定分，不相揉雜，處不易業而守其常，故如行於淺近一庭之間而不見其人，是其各有所止而不相雜亂也。無咎者，言能止其事於未萌之前，使官民各得其止靜，不相揉亂，故無咎也。

For example, the people in the world, those who are officials follow their proper duties, those who farm follow their proper duties, those who work follow their proper duties, and those who trade follow their proper duties. Each has a definite boundary, and they do not mix with each other, remaining in their proper roles and following the constant way. Therefore, it is like walking in a small courtyard, yet not seeing anyone, because each has its own limit and does not mix. As for "no blame," it means stopping matters before the thought arises, allowing officials and common people to each have their own quiet and proper position, not disturbing each other, thus there is no fault.

彖曰：艮，止也。時止則止，時行則行，動靜不失其時，其道光明。艮其止，止其所也。上下敵應，不相與也，是以不獲其身，行其庭不見其人，無咎也。

The Commentary on the Judgment says: The hexagram "Gèn" signifies stopping. When it is time to stop, one stops; when it is time to move, one moves. Neither movement nor stillness misses the proper time, and thus the way is bright. "Stopping at the right place" means stopping where it should be stopped. The yao above and below are in mutual opposition but not in harmony, and they do not relate to each other. Therefore, one cannot see one's own body, and even when walking through the courtyard, one does not see the people in the courtyard, hence there is no fault.

義曰：艮者，山之象也，山為止靜，故曰艮止也。時止則止時行則行動靜不失其時其道光明者，大凡動靜必有其時，若其時可以止，則當止而不可動；若其時可以行，則當行而不可止。可行者，若上有其君，下有其民，若退止而不進，則君民無以自濟，故聖人特於此言聖賢之道當觀其時之可否而進退之。若行而不失其動之時，止而不失其靜之時，行止動靜皆得其時，則其道光大而明顯。

Hu Yuan explained that the trigram Gen takes its image from a mountain, which is still and unmoving, hence it is said "Gen means to stop." It is said "when the time comes to stop, one should stop; when the time comes to move, one should move; the movement and stillness do not miss their proper time, thus the way is bright." All movement and stillness have their own proper time. If the time calls for stopping, one should stop and not act recklessly; if the time calls for moving, one should move and not remain still. What is meant by "moving" is that there is a ruler above and the people below; if one retreats and does not advance at the right time, the ruler and the people would be unable to achieve harmony. Therefore, the sage specially points out here that the way of the sages should be determined according to whether the time allows for advancement or retreat. If one goes out to act without missing the proper time for action, and retreats to be still without missing the proper time for stillness, then all actions, stopping, movements, and stillness are in harmony with the time, and thus his way will be great and bright.

故孟子曰「孔子聖之時者」，言孔子之道，可以行則行，可以止則止，可以速則速，可以乆則乆，惟觀其時而察其道之可否而已。然則時行時止所以為萬世動靜之戒，不於震卦言而於艮始言之者，蓋震為雷，雷有時而靜；艮為山，山一定而不動。恐後之人法此止靜之道，不復求於進用，使天下之人無所濟，故特於此言之，以為動靜之戒也。

Therefore, the "Mencius" says, "Confucius was a sage who adapted to the times," meaning that the way of Confucius: when one can take office, one takes office; when one can stay still, one stays still; when one should act quickly, one acts quickly; when one should stay for a long time, one does so. It is only a matter of examining one's own virtue and whether it can be put into practice according to the opportunity. Since "acting when the time is right and stopping when the time is right" is a standard for all generations regarding movement and stillness, why is it not discussed in the "Zhen" hexagram, but rather only introduced in the "Gen" hexagram? Because Zhen is thunder, which sometimes becomes still; Gen is mountain, which once settled does not move again. The sage feared that later generations might take this stillness as a model and thus cease to seek office and service, leaving the people without relief. Therefore, he specially emphasized this here as a standard for movement and stillness.

艮其止止其所也，不言背而言止者，蓋背者目所不見所止之處也，言艮其止者，能止於未萌，得止之所也。上下敵應不相與者，言上下六爻各相亢敵而情不相與，是各止其所之象也。既能止於未萌之時，而又能使上下各相守其分而不雜揉，故總舉彖辭而結之也。

The phrase "Gèn qí zhǐ, zhǐ qí suǒ yě" means: The "Commentary on the Judgment" does not use the term "back" but instead uses "stop," because "back" is something that cannot be seen with the eyes and is precisely the place where one should stop. Saying "Gèn qí zhǐ" refers to the ability to stop before a thought even arises, thereby precisely reaching the appropriate position to stop. The phrase "shàng xià dí yìng, bù xiāng yǔ yě" means that the upper and lower hexagrams are in mutual opposition and do not share a common sentiment, which is exactly the image of each staying in its proper position. Since one can stop before a thought arises and also ensure that upper and lower parts remain in their proper places without mixing, the "Commentary on the Judgment" summarizes the hexagram statement to conclude.

象曰：兼山，艮。君子以思不出其位。

The Image Commentary says: Two mountains overlapping represent the image of the Gen hexagram. The superior person takes inspiration from this image, and does not exceed his position in thought or action.

義曰：言君子觀此兼山止靜之象，凡所思謀，當専於所職，不可越出其位而妄有所思也。

Hu Yuan explained that when two mountains overlap yet each remains in its proper place, this is the image of each holding to its own position. A gentleman observing this卦 of two mountains at rest should understand that in all his thoughts and plans, he should focus on his own duties and not exceed his proper position to think about things that are not his concern.

初六：艮其趾，無咎，利永貞。象曰：艮其趾，未失正也。

The Line Statement of the first line says: To stop the toe, there is no fault, and it is favorable to maintain the correct path for a long time. The Image Commentary says: To stop the toe means that it has not yet lost the correct path.

義曰：趾者，足趾之謂也。初六居卦之始，在事之初，最處於下，是猶足趾也。夫足之趾本亦能動，有其時，時止則止，時行則行，動靜不失其正，所以得其無咎。然止物於其始，必須永長守其志正而行之，故曰利貞。象曰艮其趾未失正者，言初六居卦之下而能止事於未萌，所以未失其正也。

Hu Yuan explained that "zhǐ" means the toe. Initially six is at the beginning of the entire hexagram, at the start of things, and is the lowest position, just like a person's toe. The toe is naturally capable of movement, but its actions have their own timing: when it should stop, it stops; when it should move, it moves, so it does not lose its proper course and thus has no fault. However, to stop things at the very beginning, one must maintain a long and upright mind and action, hence the saying "beneficial to maintain uprightness." The Image Commentary says "to stop the toe, has not lost uprightness," meaning that initially six is at the bottom of the entire hexagram, and can stop things before the thought even arises, thus not losing its uprightness.

六二：艮其腓，不拯其隨，其心不快。象曰：不拯其隨，未退聽也。

The Line Statement for the Second Line says: Stopping the calf muscle, but unable to save it from its situation of moving with the foot, the mind thus becomes displeased. The Image Commentary says: Being unable to save it from its situation of movement, is because the matter has already begun, and there is no time to retreat and comply with the arrangement of stillness.

義曰：腓者，足之腨腸也。按此一卦不以爻之陰陽、位之貴賤尊卑而言，但取人之一身之象以明其義，故初六居一卦之最下，其象為趾；六二處初之上，故為腓之象。夫腓之為物，不能自動，隨足而已，是足動則動，足止則止。今足既已動而欲止其腓，必不可得而止也，是不能自拯救其失，但隨物而動也。亦如凡人不能制事於初，及事已動，利害已作，嗜慾已萌，欲強制之，終不得而止也。然雖強止之，則不能稱已之慾，是欲止之心不獲其快也。象曰不拯其隨未退聽者，言不能制之於初始，及事已作，雖欲止之，必未能於其所處而聽其止靜之事也。

Hu Yuan explained: "Fei" refers to the flesh of the lower leg. This hexagram does not explain its meaning based on the yin and yang of the lines or the hierarchy of positions, but rather by using the images of different parts of the human body. Therefore, the line "Chu Liu" is at the very bottom of the hexagram, symbolizing the toes; "Liu Er" is above "Chu Liu," symbolizing the flesh of the lower leg. The flesh of the lower leg cannot move on its own; it can only move along with the foot. When the foot moves, it moves; when the foot stops, it stops. Now that the foot has already stepped forward, yet one wants the lower leg to stop, it is impossible to stop abruptly. This shows that it cannot save itself from its mistake and can only move along with other parts. This is similar to a person who cannot control things at the beginning, but waits until the matter has already started, the consequences have already arisen, and desires have already emerged, then tries to stop it forcefully. In the end, it is impossible to stop. Even if one manages to stop it, it cannot conform to one's original intention, so the desire to stop is not satisfying. The "Image Commentary" says, "Not rescuing its following, not yet listening to retreat," meaning that one cannot control things at the beginning. When the matter has already occurred, even if one wants to stop it, it is certain that one cannot make it stop at one's own position and return to stillness.

九三：艮其限，列其夤，厲熏心。象曰：艮其限，危熏心也。

The third line statement says: Stopping at the division between upper and lower body, tearing the muscles on the back, danger as fire scorching the heart. The Image Commentary says: Stopping at the boundary, danger scorching his heart.

義曰：限者，人之身上下分隔之際也；夤者，脊膂之肉也。九三居上卦之下、下卦之上，於人之身體，是猶分限之際也。夫身之中亦不能自動，惟下之有所動則從而動之，上之有所動亦從而動之，如上下已動而欲艮止其身之中，則必分列其脊之肉矣。此言人不能制其事於始，又不能成其事於終，措置之間不得其道，而欲止於中道，則進退不可而致蠱敗其事，故有危厲之苦而熏灼其心也。

Hu Yuan explained that "xian" refers to the boundary dividing the upper and lower parts of the body, and "yin" refers to the muscles along the spine. Nine in the Third is located at the lowest part of the upper trigram and the highest part of the lower trigram. In terms of the human body, this corresponds to the area where the upper and lower parts are divided. The middle section of the body cannot move on its own; it moves only when the lower part moves or when the upper part moves. If both the upper and lower parts have already begun to move, yet one tries to stop the middle section, it will inevitably tear the muscles along the spine. This illustrates that a person who cannot control a matter at its beginning and cannot complete it successfully, and who also fails to find the right approach in between, yet tries to stop midway, will find himself unable to move forward or retreat, ultimately ruining the matter. Therefore, there is danger and hardship, which burns the heart.

六四：艮其身，無咎。象曰：艮其身，止諸躬也。

The Line Statement of the Fourth Line says: To stop oneself, there will be no fault. The Image Commentary says: To stop oneself is to apply the principle of 'stopping' to oneself.

義曰：身者，是人之一身也。夫人之體，統而言之則謂之一身，手足謂之四肢；分而言之，則腰足而上亦謂之身。今此六四出下體之上，在上體之下，處夤限之間，是身之象也。夫人患不能自止其身，今六四能止之得其道，使四肢不妄動，故如人之靜止得其道，制御得其術，防過得其要，不為外物之所遷，不為貧賤之所移，不為富貴之所易，故無咎也。

Hu Yuan explained that "shen" refers to a person's entire body. The form of a person is generally called "yi shen," with the hands and feet called the four limbs. When divided, the part above the waist is also called "shen." Now, the sixth line in the fourth position goes beyond the lower trigram and resides beneath the upper trigram, exactly between the spine and the boundary, thus representing the image of the body. A person's concern is being unable to control their own body. Now, the sixth line in the fourth position can restrain it and act in accordance with propriety, preventing the limbs from moving disorderly. This is like a person who remains still in a proper way, controls themselves skillfully, and prevents mistakes by grasping the essential point, not being led astray by external things, not changing their conduct due to poverty or low status, and not altering their heart due to wealth or high status—this is precisely the meaning of the great man mentioned in the "Mencius," "wealth and honor cannot corrupt him, poverty and low status cannot make him change his course." Therefore, there is no fault.

六五：艮其輔，言有序，悔亾。象曰：艮其輔，以中正也。

The Line Statement of the fifth line says: Keep your mouth closed, speak in an orderly manner, and regret will vanish. The Image Commentary says: Being able to keep one's mouth closed is because the line six in the fifth possesses the virtue of maintaining the center.

義曰：輔者，車頰也。六五居上卦之中，以人身言之，有口輔之象。夫口頰者，所以主言語之所出，若其妄動則有過失，其為咎也不細。故先聖繫辭曰：君子居其室，出其言善，則千里之外應之；出其言不善，則千里之外違之，況其邇者乎！言行，君子之樞機，樞機之發，榮辱之主也。是言語不可不慎也。

Hu Yuan explained: "Fu" originally refers to the wooden part of a chariot's side; six in the fifth position is in the central position of the upper trigram, and when compared to the human body, it resembles the mouth and cheek. The mouth and cheek control the coming and going of speech, and once it moves recklessly, mistakes will occur, leading to serious consequences. Therefore, the ancient sages said in the Great Treatise: A gentleman resides in his own house, and if his words are good, people a thousand miles away will respond to him; if his words are bad, people a thousand miles away will oppose him. How much more so for those nearby! Speech and actions are the key points for a gentleman. Once the key point is activated, honor and disgrace are determined by it. Thus, speech must not be taken lightly.

今六五能正其口輔，使不妄發，其言皆有倫類次序，故禍不召而悔可亡矣，則所謂言滿天下無口過者也。象曰艮其輔以中正者，此爻居非其正，然位得其中，是有大中之徳，而能正其口輔，使口不妄發。孔子曰「有徳者必有言」是也。

Now, the sixth line in the fifth position can properly regulate its mouth, not speaking carelessly, and when it does speak, its words are orderly and well-structured. Therefore, calamities do not come of their own accord, and regret is eliminated. This is exactly what is meant by the saying, "His words are heard throughout the world, yet he has no verbal fault." The Image Commentary says, "Keeping the mouth in check, because it is upright and correct." Although this line is not in the proper position, it is in the center, showing that it possesses the virtue of maintaining the center. Thus, it can properly regulate its mouth and refrain from speaking inappropriately. Confucius said, "Those who have virtue must have words," which refers precisely to this principle.

上九：敦艮，吉。象曰：敦艮之吉，以厚終也。

The line statement of Upper Nine says: By maintaining stillness with a sincere and steadfast virtue, one achieves auspiciousness. The image commentary says: The auspiciousness of maintaining stillness with sincerity is because it concludes with a sincere and steadfast virtue.

義曰：艮者，山之象，為地之鎮，有博厚之徳。上九處艮之極，有敦厚之道而自止，使邪欲不能汨，利害不能侵，死生富貴不能易，如此可以獲其吉。象曰敦艮之吉以厚終者，以敦厚之德為艮止之事，得其艮道之終也。

Hu Yuan explained that the trigram Gen takes its image from a mountain, which is the stabilizing stone of the earth, possessing broad and profound virtue. The line Nine at the Top is located at the top of the Gen hexagram, using the principle of sincerity and solidity to restrain itself, thus preventing evil desires from disturbing it, harm from affecting it, and even life and death, wealth and poverty from shaking it. In this way, it attains吉祥. The Image Commentary says, "The吉祥 of Gen is due to its thickness and completion," meaning that by employing the virtue of sincerity and solidity in the act of stopping, it achieves a good ending in the way of stopping.

漸：女歸吉，利貞。

The Hexagram Statement of the "Gradual" hexagram says: A woman marrying in order brings good fortune; it is advantageous to maintain the correct course.

義曰：按《序卦》云「物不可以終止」，故受之以《漸》。漸，進也。夫艮卦之上下二體皆艮止之象，夫専務艮止而不求進，則失其動靜之中道，非仁義之人所存心也。此卦上體是巽，下體是艮，是內有艮靜之心，外有巽順之徳，故能務於漸進，此君子之所為也，故《漸》所以次於《艮》。然謂之漸者，謂自下以升於髙，自小積於大，自近及於遠，安然而行，不務速進，故曰漸。

Hu Yuan explained that the "Xu Guan Zhuan" says, "Things cannot remain stagnant." Things cannot remain still forever, so after the "Gen" hexagram comes the "Jian" hexagram. "Jian" means progress. The "Gen" hexagram has both its upper and lower trigrams as Gen, representing stillness; if one remains still without seeking progress, then one loses the middle way between stillness and movement, which is not the way of those who cherish benevolence and righteousness. This hexagram has the upper trigram as Xun and the lower trigram as Gen. Inside it is the stillness of Gen, and outside it is the flexibility of Xun. Therefore, it focuses on gradual progress, which is the way of the gentleman. Hence, "Jian" comes after "Gen." The term "Jian" refers to ascending from a low place to a high place, accumulating from small to great, and advancing from near to far, moving steadily without seeking quick results. That is why it is called "Jian."

女歸吉利貞者，天下萬事莫不有漸，然於女子猶須有漸，何則？夫女子處於閨門之內，以待媒妁之言、聘問之禮，然後往之；若非媒妁之言、聘問之禮而往者，則是淫醜之女也，故父母惡之，鄉人賤之，天下丑之。是其為女者，必須男子之家問名、納采、請期，以至於親迎，其禮畢備，然後乃成其禮而正夫婦之道，所以獲吉也。

The saying "A woman's marriage is auspicious, and it is favorable to maintain integrity" means that nothing in the world proceeds without order and gradual steps, and this is especially true in the case of a woman's marriage. Why is this so? A woman remains in her family home, and only after the matchmaker has conveyed the message and the betrothal gifts have been exchanged can she go to her husband's home. If a woman goes to her husband's home without the matchmaker's words and without the betrothal ceremony, she is considered immoral and disgraceful. Her parents would despise her, the people of the village would look down upon her, and the whole world would regard her as shameful. Therefore, a woman must wait for the man's family to complete the proper procedures in order, such as asking for the name, presenting the betrothal gifts, and setting the wedding date, until the actual wedding ceremony is held. Only when all the rites are properly performed can the marriage be considered complete and the relationship between husband and wife be properly established, thus bringing about auspiciousness.

然女者，臣之象也，事君之道也。夫君子之人處窮賤，不可以干時邀君急於求進；處於下位者，不可諂諛佞媚以希髙位。在於窮賤者，必力行強學，待君之聘召，然後可進於朝；居於下位者，必潔身正志，為下所尊，為上所信任，然後升進入大位，皆由漸而致之，乃獲其吉也。利貞者，若女子之歸於其夫，能守至正之道，則可以正一家；君子之事於其君，能守至正之道，則可以正天下。至於天下皆能守正，則可不失其道而獲吉也。

However, women also symbolize ministers, and this speaks to the way of serving the sovereign. A gentleman in times of hardship and low status should not seek favor or flatter the sovereign in order to advance quickly; when in a lower position, he should not be obsequious or seek high office through谄媚. Those in humble circumstances must strive diligently in study, waiting for the sovereign's summons before entering the court; those in lower positions must maintain personal integrity and set a proper aspiration, gaining respect from below and trust from above, only then can they rise to higher positions. All these must be achieved through gradual progress, and only then can one attain auspiciousness. The phrase 'li zhen' means that a woman, upon marrying her husband, can uphold the most correct path and thus establish proper conduct within the family; a gentleman serving the sovereign can uphold the most correct path and thus establish proper conduct throughout the world. When all people uphold the correct path, they will not lose the righteous way and thus attain auspiciousness.

彖曰：漸之進也，女歸吉也。進得位，往有功也。進以正，可以正邦也。其位，剛得中也。止而巽，動不窮也。

The Commentary on the Judgment says: The hexagram "Gradual Progress" discusses proceeding in an orderly manner, hence a woman's marriage brings auspiciousness. Advancing while each attains its proper position, proceeding forward can establish achievements. Proceeding along the right path can rectify the state. Its position is that a strong line occupies the central position. Inside it is stillness, and outside it is softness, hence action does not lead to hardship.

義曰：漸之進也女歸吉也者，此釋所以為漸之名也。之，往也。漸者，謂積漸而之往於所進之地也，故君子之人亦必潔身修徳，積漸而升進之也。女歸吉者，言女子能以禮為漸而歸於男，臣能以道為漸進於其君，斯獲吉也。

Hu Yuan explained that the phrase "the gradual progress, the woman's return brings good fortune" is an explanation of why this hexagram is named "Gradual." "Zhi" means to go towards. "Jian" refers to advancing step by step towards one's destined position, so the gentleman must also maintain personal integrity and cultivate virtue, advancing gradually through accumulation. As for "the woman's return brings good fortune," it means that a woman can achieve good fortune by following propriety and marrying step by step, and a minister can achieve good fortune by following the Way and gradually serving the sovereign. This way, good fortune can be attained.

進得位往有功者，此指六二九三六四九五四爻而言也。言四爻皆進得其位，則所往無不有功。若進於一邑，則功被於一邑；進於一郡，則功被於一郡；進以輔佐於天子，則功被於天下。是君子所進得其正道，則往有功也。

The phrase "entering into a proper position and proceeding to achieve merit" refers to the lines six in the second, nine in the third, six in the fourth, and nine in the fifth. The fourth line advances and attains an appropriate position, thus achieving success wherever it goes. If it advances to govern a city, its virtue extends throughout the city; if it advances to govern a state, its virtue extends throughout the state; if it advances to assist the Son of Heaven, its virtue extends throughout the world. This shows that a gentleman, as long as he follows the right path, will achieve merit by proceeding forward.

進以正可以正邦也，此亦指四爻而言。六四六二以陰居陰，九三九五以陽居陽，是皆進得其正。君子之人進得其正，則立於朝廷，處於列位，其道徳惠澤可以福天下之民，而正天下之邦國也。其位剛得中者，此因九五而言之。九五以剛明之德，又處大中之位，夫有剛明中正之徳，處於至尊之位，亦由漸而進也。

The phrase "advancing with correctness, one can correct the state" refers to the fourth line. The lines six in the fourth and six in the second are yin lines in yin positions, while the lines nine in the third and nine in the fifth are yang lines in yang positions. All of them advance and each occupies the correct position. A gentleman who advances and occupies the correct position can establish himself in the court and hold an official rank, thus his moral virtue and benevolence can benefit the people of the world and correct the states. The phrase "its position, the yang is in the center" refers to the line nine in the fifth. The line nine in the fifth possesses the virtue of strong and enlightened character, and it is located in the central position of the upper trigram. Possessing the virtue of strength, clarity, and correctness while occupying the supreme position is also achieved through gradual progress.

止而巽動不窮者，此因二體而言之。外體是巽，內體是艮。夫內無止靜之心而務於躁進，外無柔順之徳而尚於剛暴，以是求進，動必窮困。內既有止靜之道，外又有巽順之徳，以是漸進，則動獲其利而無困窮矣。

The phrase "stop and be yielding, movement will not be exhausted" refers to the combination of the upper and lower trigrams. The outer trigram is Xun (Wind), and the inner trigram is Gen (Mountain). If one lacks inner stillness and only seeks hasty advancement, and lacks outer gentleness and instead values strength and violence, then with such an attitude seeking progress, any movement will surely lead to hardship. Now, with inner stillness and outer gentleness, proceeding step by step, then any movement will bring benefit and not lead to difficulty.

象曰：山上有木，漸。君子以居賢徳善俗。

The Image Commentary says: Mountains with trees represent the image of the hexagram Zhan. The superior person takes inspiration from this image, dwelling among virtuous people and in a pure and benevolent society.

義曰：巽為木，艮為山，木生山上，日久歲深，自萌芽至於把握，漸至髙大，而又依于山，是漸得其道，此漸之象也。君子之人法此漸進之象，必居賢徳善俗之間，以務進其道。必居賢善之間者，夫有賢善之人動不離道，如居其間，日漸月摩，出入動作皆由正道，不入於邪，雖甚愚闇者亦可以造於君子之域，使其子子孫孫積漸陶染而進歸於善也。孟子之母為子三徙其鄰，卒使其子為萬世亞聖之賢，蓋其擇賢善之力也。故君子之人，其所積習，其所居處，必得其賢善之人，然後漸而習，積而久之，皆至賢至善之人也。

Hu Yuan explained that Xun represents wood and Gen represents mountain. Trees grow on mountains, over the years, from a sprout to the size of a hand, gradually growing tall, yet always relying on the mountain. This is following the proper sequence and obtaining the way, which is precisely the image of the "Gradual Progress" hexagram. The gentleman takes this gradual progress as a model, necessarily dwelling among virtuous and benevolent people and in a pure and good customs environment, in order to advance his own way. Why must one live among virtuous and good people? Because virtuous and good people act without deviating from the right path. Living among them, day by day and month by month, one's coming and going and actions follow the right path, and will not fall into wrong ways. Even the most ignorant and dark people can reach the level of a gentleman, and their descendants can gradually be influenced and cultivated to become good. Mencius's mother moved her son's neighborhood three times, finally making him become the second sage of all time, relying precisely on the power of choosing virtuous and good people. Therefore, the gentleman must, in his daily habits and living environment, associate with virtuous and good people; through gradual influence and accumulation over time, he will become a person of the highest virtue and goodness.

初六：鴻漸于干，小子厲，有言，無咎。象曰：小子之厲，義無咎也。

The line statement of the first line says: Wild geese gradually fly to the water's edge, the young and lowly person is in danger and may attract idle talk, but there is no fault. The image commentary says: The danger of the young and lowly person comes from the way of things, and in principle, there is no fault.

義曰：乾者，水之際也。《伐檀》之詩曰「坎坎伐檀兮，寘之河之幹兮」，是乾者水際也。鴻者，水禽也。按此《漸》之一卦皆以鴻為象者，蓋鴻之禽一舉可至千里，然始舉必有漸，故聖人特取鴻為漸之象也。今初六居一卦之下，居漸之初，是猶鴻之始舉漸至於水之際。以人事言之，是士之進始於細微，君子之進始於卑下之位也。

Hu Yuan explained that "Qian" refers to the bank of a river. The "Book of Songs, Wei Wind, Cutting檀" says, "Kan kan fa tan xi, zhi zhi he zhi gan xi," meaning the cut檀 is placed by the river bank, showing that "gan" means the river bank. "Hong" refers to a water bird. The hexagram "Zhen" uses the image of wild geese throughout, because wild geese can fly thousands of miles, yet they must take steps one by one when taking off. Therefore, the sage chose wild geese as the image for "Zhen." Now, the line "Six at the Beginning" is at the very bottom of the hexagram, representing the beginning of gradual progress, just like wild geese starting to fly and slowly reaching the river bank. In terms of human affairs, this signifies that a gentleman's advancement begins from small beginnings, and the use of officials starts from humble positions.

小子厲有言無咎者，厲，危也。夫君子之進，小人之所忌也。今初六之進尚為卑下，其道未見信於時，其徳澤未及於人，故小人之心皆欲起而害之。然終不能為君子之害，但有誹謗之言而已，終獲其無咎。象曰小子之厲義無咎者，言君子之進本以其漸，雖為小人之所危厲，然於義自可無咎。

The phrase "The young man faces danger, there is talk, but no blame" means that "danger" refers to peril. A gentleman's advancement is something that small people resent. Now, the line at the beginning is in a low position, his way has not yet gained the trust of the world, and his virtue has not yet benefited others. Therefore, small people all want to harm him. However, they cannot actually harm the gentleman; they can only spread slander. The gentleman ultimately has no fault. The Image Commentary says, "The young man's danger, by righteousness there is no blame," meaning that the gentleman's advancement is naturally progressive. Although he may be harmed by small people, by reason he cannot have any fault.

六二：鴻漸于盤，飲食衎衎，吉。象曰：飲食衎衎，不素飽也。

The Line Statement of the Second Line says: The wild geese gradually fly to the steady rock, with abundant food and harmonious joy, which is auspicious. The Image Commentary says: Harmonious enjoyment of food is not merely indulging in satiety without purpose.

義曰：盤者，山石之安也。言六二以陰居陰，以柔順之徳漸得其位，而又處得其中，上應於五，為五之所信任，為眾人之所歸，是漸而得信，居得其所安，若鴻之漸漸至於盤也。飲食衎衎吉者，衎衎，和樂之貌，言六二既得眾心所歸，又為九五所任，故得飲食豐備，其和樂衎衎然，是以獲其吉。

Hu Yuan explained: "Pan" refers to a stable place among mountains and rocks. The line Six in the Second, with a yao of yin in a yin position, possesses a gentle and harmonious virtue, gradually attaining its proper place, and is located in the central position of the lower trigram. It moves upward to correspond with the line Nine in the Fifth, which is in the ruler's position, forming a yin-yang correspondence. Therefore, it is trusted by the Nine in the Fifth and gains the support of the people. This is a gradual process of gaining trust, and the position it occupies is stable, just like a wild goose slowly landing on a磐 stone. The phrase "diet and drink are harmonious and joyful, auspicious" means that "Kan Kan" describes a state of harmony and joy. Since the Six in the Second has gained the hearts of the people and is employed by the Nine in the Fifth, it can enjoy abundant food and drink, a harmonious and joyful situation, thus achieving auspiciousness.

象曰飲食衎衎不素飽者，素，空也。言六二為下所歸，為上所任，是上有忠義以輔其君，下有德澤以被其民，故其所獲飲食之樂皆得其道，非徒空受其飽樂而已。《伐檀》之詩曰「彼君子兮，不素飱兮」，此之謂也。

The Image Commentary says, "Enjoying food in a cheerful manner, not receiving it in vain." "素" means empty or without merit. Six in the Second is supported by the people below and appointed by the sovereign above, showing that he has a loyal and righteous heart to assist the ruler above, and extends benevolence and grace to the people below. Therefore, his enjoyment of food and comfort is in accordance with propriety, and not received in vain. The Book of Songs, "Those noble men, do not eat in vain," expresses exactly this meaning.

九三：鴻漸于陸，夫征不復，婦孕不育，凶，利禦寇。象曰：夫征不復，離群醜也；婦孕不育，失其道也；利用禦寇，順相保也。

The third line statement says: The wild geese gradually fly to the high and level land, the husband goes on a journey and does not return, the wife is pregnant but cannot give birth, which is ominous, but it is advantageous to defend against thieves. The image commentary says: The husband going away and not returning is leaving his own kind; the wife being pregnant but not giving birth is losing the way of husband and wife; being advantageous to defend against thieves is because they are harmonious and support each other.

義曰：地之髙平者謂之陸，言九三居下卦之上，漸至於髙位，猶鴻之漸至於髙平之地也。夫征不復者，夫謂三也，上無其應，下又無輔，而切近於四，四亦無應，近而相得，故三樂從於邪配，是其夫征往而不復反。夫既不反，則其婦亦不能守正，故有孕而不育之事，以至於凶也。

Hu Yuan explained that high and level ground is called "Lu." Nine in the Third is at the top of the lower trigram, gradually rising to a high position, just like a wild goose slowly flying to a high and level ground. The phrase "Fu zhi bu fu" means that "Fu" refers to Nine in the Third. It has no corresponding line above and no support below, yet it is close to Six in the Fourth; Six in the Fourth also has no proper correspondence. The two lines are close and harmonious, so Nine in the Third delights in following this improper match, which is why the husband goes away and does not return. Once the husband does not return, the wife cannot remain on the proper path, leading to situations where she becomes pregnant but cannot give birth, ultimately resulting in danger.

利用禦寇者，言三既往不復，樂於邪配，其情意相得而莫能間，故可以御衛其外來之寇。然於君臣之道、夫婦之禮已為乖戾，故但可禦寇而得為利矣。象曰夫征不復離群醜者，言九三居下體之上而樂於邪配，離去群類，不復反其家矣。婦孕不育失其道者，夫既征而不復，則其婦亦有邪欲之事，以至孕而不育，是大失夫婦之道也。利用禦寇順相保者，三與四樂為邪配，其情相得，和順以相保，故可以御其寇難也。

The phrase "utilizing to repel bandits" means that since nine three has already gone away and is willing to follow an improper match, the two are in mutual affection and cannot be separated, thus being able to resist external bandits. However, in the relationship between ruler and minister, and husband and wife, there is already a deviation, so it is only beneficial in repelling bandits. The "Image Commentary" says, "The husband goes out and does not return, leaving the group of the inferior." This refers to nine three being at the top of the lower trigram and willingly entering an improper match, leaving his own group and not returning home. It also says, "The wife is pregnant but does not give birth, losing the proper way." This means that since the husband has gone out and not returned, the wife has developed improper thoughts, leading to a pregnancy that does not result in birth, which greatly violates the proper way of husband and wife. It also says, "Utilizing to repel bandits, harmonious mutual protection." This means that nine three and six four are willing to form an improper match, sharing mutual affection, harmoniously protecting each other, thus being able to overcome the difficulty of bandits.

六四：鴻漸于木，或得其桷，無咎。象曰：或得其桷，順以巽也。

The Line Statement of the Fourth Line says: Wild geese gradually fly up to the trees, perhaps finding a straight branch to rest on, without fault. The Image Commentary says: Finding a straight branch is because it is gentle and humble.

義曰：木又髙於陸也，言此一爻漸進至於上卦，其位漸髙。然則鴻者水禽也，今漸於木，非其所也。言四進無正應而下比於三，三亦無正應，樂於邪配，亦非其所也。桷者，榱椽之屬也。言六四以陰居陰，本得其正，雖比於三有邪配之事，然三亦無正應，近而相得，情意相合，可以相輔佐而樂得其所，猶得修長勁直之木，可以安棲，不至於失所而可以無咎也。象曰或得其桷順以巽也者，所以得桷而安棲者，蓋其不尚剛暴，而能盡和順柔巽之徳故也。

Hu Yuan explained that trees are higher than the land, and this line is advancing to the upper trigram, thus occupying an even higher position. However, the wild geese are water birds, and now flying to the trees, which is not their proper place. This indicates that line six in the fourth position advances but does not have a proper response. It is inclined towards nine three, while nine three also lacks a proper response and is content with an improper pairing, which is also not its proper place. "Ju" refers to a straight wooden beam used in a roof. Line six, being a yin line in a yin position, is originally correct; although it is inclined towards nine three and there is a suspicion of improper pairing, nine three also lacks a proper response. The two lines are close to each other and harmonize, their feelings are in accord, and they can support each other and find their proper place. It is like finding a long and straight branch to rest securely, without losing its place, thus there is no fault. The Image Commentary says, "or obtaining its ju, following with yielding." It is able to obtain the straight beam and rest securely because it does not value strength and violence, but instead fully displays the virtue of yielding and gentle compliance.

九五：鴻漸于陵，婦三歲不孕，終莫之勝，吉。象曰：終莫之勝吉，得所願也。

The Line Statement of the Fifth Line says: The wild geese gradually fly up to the high mountain, the wife has not conceived for three years, but ultimately no one can prevent them, resulting in good fortune. The Image Commentary says: Ultimately no one can prevent them and thus achieve good fortune, because their wishes are fulfilled.

義曰：大阜曰陵，是岡阜最髙者，又髙於木。九五漸得位至於上體，是猶鴻之漸於髙阜之上也。婦謂六二也，言五與二為應，而三四為邪配之事間隔於其間，塞已之路，使不得往而相從，以成生育之功也。然五與二本為正應，皆有中正之徳，誠以相待，其心志不怠，雖三四邪僻之人慾間其路，然而終不能勝之也。象曰終莫之勝吉得所願者，言九三六四終不能為之間隔，則五與二心志相從而得所願也。

Hu Yuan explained that a large mountain is called "ling," which is the highest among hills and higher than trees. Nine in the Fifth ascends step by step to the upper trigram and attains its proper position, just like the wild geese gradually flying to the top of a high hill. "Fu" refers to Six in the Second: Nine in the Fifth and Six in the Second were originally a proper pair, but Nine in the Third and Six in the Fourth formed an improper pair in between, blocking the path and preventing them from communicating and thus achieving the function of producing offspring. Therefore, the line statement says "the wife is unable to bear children for three years." However, Nine in the Fifth and Six in the Second were originally a proper pair, both possessing the virtue of being upright and sincere in their dealings, with unwavering aspirations. Even if those like Nine in the Third and Six in the Fourth, who are improper, attempt to block their path, they will ultimately be unable to overcome them. The image commentary says "in the end, they cannot prevail, and their wishes are fulfilled," meaning that Nine in the Third and Six in the Fourth will ultimately be unable to block them, so Nine in the Fifth and Six in the Second, with their aspirations in harmony, will achieve their wishes.

上九：鴻漸于陸，其羽可用為儀，吉。象曰：其羽可用為儀吉，不可亂也。

The line statement of the top nine says: Geese gradually fly to high places, their feathers can be used for ceremonial adornment, which is auspicious. The image commentary says: The feathers can be used for ceremonial adornment and bring auspiciousness because their conduct is not disturbed.

義曰：按此《漸》卦始於微而至於大，由於下而升於髙，故此一卦皆以鴻漸為象：初則漸於乾，二則漸於盤，三則漸于陸，四則漸於木，五則漸於陵。至此上九復言陸者，按諸家之說，以謂上九九三皆處一卦之上，故皆言陸，陸者髙之頂也。

Hu Yuan explained that the hexagram Zhan (Gradual) progresses from small to great, from low to high, so the entire hexagram uses the image of geese flying gradually: initial line six flies to the water's edge, line six in the second flies to a rock, line nine in the third flies to the land, line six in the fourth flies to a tree, line nine in the fifth flies to a mountain. However, line nine at the top again mentions the character "Lu" (land), which repeats the term used for line nine in the third. Different schools of thought explain that line nine at the top and line nine in the third are both at the top positions of the upper and lower trigrams, so they both refer to "Lu," interpreting it as the highest point of elevation.

徧觀經文，又無髙頂曰陸之文，且陸者，地之髙平者也；陵者，大阜也，又安有地而反髙于山阜者哉？子夏之說亦然，其義未通。陸氏之說言髙過即反下，故上九處至極之地反為陸也。按《漸》卦自下而漸於上，自微而至於髙大，且陵者未為極髙之地，豈有反下之義哉？

But when we look through the entire text, there is no mention of the highest point being called "Lu." Moreover, "Lu" refers to a flat and elevated place on the ground, while "Ling" refers to a large hill or mountain. How could flat land be higher than hills? Zi Xia's view is also along these lines, and the reasoning does not hold. Lu's explanation is that when something reaches its highest point, it turns back downward, so the "Nine at the Top" is described as "Lu." However, the "Zhan" hexagram progresses from the bottom upward, from small to great. Furthermore, "Ling" is not yet the highest point, so how could it turn downward at this stage?

今考於經文，陸字當為逵字，蓋典籍傳文字體相類而録之誤也。逵者，雲路也，言鴻之飛髙至於雲路，其羽翎毛質可以為表儀，亦猶賢人君子自下位而登公輔之列，功業隆盛，崇髙逺大，可以為天下之儀表，故獲吉也。按輔嗣之意，亦解為雲路之義，言雖進處髙潔不累於職，峩峩清遠，若止在髙平之陸，安得有髙潔峩峩清遠之象哉？以此推之，是傳録之際誤書此逵為陸字也明矣。象曰其羽可用為儀吉不可亂者，言聖賢君子之心，不為外物所動，不為情慾所遷，故能積累其善，以至德業髙大而不可亂也。

Now examining the text, the character 「陆」 should actually be 「逵」, likely due to a copying error where the characters were similar. 「逵」 refers to a path in the clouds: it means that the wild geese fly high up to the cloud path, and their feathers and plumage can be used as ceremonial adornments. This is like the virtuous and noble persons gradually ascending from low positions to the rank of prime ministers and ministers of state, achieving great accomplishments, lofty and grand, serving as a model for the people, thus attaining auspiciousness. Looking at Wang Bi's interpretation, he also takes it as a cloud path: he says that the virtuous person, although occupying a lofty and pure position, is not burdened by official duties, standing tall and lofty, clear and detached. If one merely stays on a flat land, how could there be the atmosphere of lofty and grandeur, clarity and detachment? Therefore, it is evident that the character 「逵」 was mistakenly copied as 「陆」 during transmission. The 「Image Commentary」 says 「its feathers can be used as a standard for auspiciousness, not confused」, meaning that the hearts of sages and virtuous persons are not swayed by external things or emotions, thus they can gradually accumulate good deeds until their virtue and achievements become great and unshakable.