Section 2: Upper Trigram Kan, Lower Trigram Dui

節：亨。苦節不可貞。

The "Jie" hexagram: It is smooth and favorable. However, excessive restraint leading to unbearable hardship ("ku jie") cannot be regarded as a sustainable way of conduct. The name of the hexagram "Jie" signifies the concept of having limits and boundaries, as exemplified by bamboo which has joints, implying that all matters should have their proper limits.

義曰：按《序卦》云「物不可以終離，故受之以節」。言凡物不可使之終有離散，故必節制之。然謂之節者，葢節之道在於人之一身，則言語、飲食、心意、思慮、出處、進退，以至嗜慾皆有所節，使父子有禮，上下有等，男女有別，尊卑有序，長幼有倫，夫婦有制，內外有分，皆有所節。至於一國以及天下，用度、禮樂、刑政、賞罰、號令、宮室、旌旗、車輿、服器，以至稅賦徭役以其時，賢不肖各有所處，士農工商各守其業，富貴貧賤各當其分。如此之類，舉而言之，是修身、齊家、治國、正天下皆有所節，故謂之節。然其得亨者何？蓋人之修身以至治天下皆有所節，則所往之地、所為之事無不獲亨通也。

Hu Yuan explains that the "Xu Gua Zhuan" says, "Things cannot remain separated forever, so it is followed by the 'Jie' hexagram." This means that all things cannot remain scattered indefinitely, so they must be regulated. The hexagram "Jie" comes after "Huan" because it represents regulation. The term "Jie" refers to the principle of regulation. When applied to an individual, it means that speech, eating, thoughts, plans, entering officialdom or retirement, advancement or retreat, and all kinds of desires and pleasures must all have limits and measures. When applied to human relationships, it means that between father and son there is propriety, between superiors and inferiors there is hierarchy, between men and women there is distinction, between respect and subordination there is order, between elders and juniors there is sequence, and between husband and wife there is regulation, as well as between inside and outside there is boundary, all of which have limits and measures. When extended to a country and the world, the use of resources, the rites and music system, the punishment and government orders, the rewarding of merit and punishment of wrongdoing, the commands and announcements, the construction of palaces and buildings, the banners and ceremonial equipment, the chariots, horses, clothing, and utensils, as well as the collection of taxes and the conscription of labor, all follow the seasons of farming. The virtuous and the unvirtuous each take their proper place, the scholars, farmers, artisans, and merchants each stay in their proper occupation, and the rich, the noble, the poor, and the humble each live in their proper station. All these things together mean that self-cultivation, family management, state governance, and the pacification of the world all have limits and measures, hence it is called "Jie." Then why is it said to be prosperous? Because from self-cultivation to governing the world, everything has regulation, so wherever it is applied and whatever is done will have no obstruction.

苦節不可貞。苦者，人之所難嗜者也，猶味之苦也。夫節之道不可過，過則人不樂從。以其一身一家，節過則猶無大害；若於治天下人民之眾而節之太甚，則必不樂從。是故聖人預為之備，曲為之防，酌中立法，使其車輿、器用、宮室、旌旗、衣服制度皆有其節，一合於中正。苟苦之，則天下未易治也。

The Hexagram Statement says, "A harsh regimen is not sustainable." "Harsh" refers to something difficult for people to accept or enjoy, much like a bitter taste. The principle of moderation cannot be taken to an extreme, for when it becomes excessive, people will no longer willingly follow. If it concerns only an individual or a family, excessive moderation may not lead to great harm; but if it involves governing millions of people, excessive strictness will certainly result in resistance. Therefore, the sage always prepares in advance, providing protection everywhere, and establishes laws by careful consideration and balance. This ensures that all aspects of life, such as vehicles, utensils, palaces, banners, and clothing, are regulated within proper limits, conforming to the principle of "zhongzheng" — neither biased nor improper. If moderation becomes a burdensome task, governance of the world will become difficult.

且如賦稅之設，非欲聚斂其財貨，厚取於民以自足已，蓋有郊廟之祀、賓客之供、兵儲之備，此為國者不可廢也，是以不得已而取之。取之必有中道，故中者天下之通制。取之過甚，則在下者財匱而不能給；取之薄，則在上者用度不足。是以量時之豐約，酌民之厚薄，使天下之人樂從而易於輸納，可謂得節之道也。故夏后氏五十而貢，殷人七十而助，周人百畝而徹，皆什一法而得天下之中。

Taking taxation as an example, the establishment of taxes is not to plunder wealth or heavily burden the people to satisfy the ruler's desires. Rather, it is because the ceremonies for worshiping Heaven and ancestors, the expenses for entertaining guests, and the costs for military supplies are essential for governing the country and cannot be abandoned. Therefore, taxation is resorted to reluctantly from the people. Taxation must have a moderate standard, so "center" (zhong) is the universal system. If the tax is too heavy, the people's resources will be exhausted and unable to meet the demand; if it is too light, the state's expenses will be insufficient. Thus, one must assess the harvest's abundance or scarcity and consider the people's financial capacity, so that the people are willing to comply and easily pay, which is the way of moderation. Therefore, the Xia dynasty collected a tenth of the produce from fifty mu of land using the "contribution" (gong) system, the Shang dynasty collected a tenth from seventy mu using the "assistance" (zhu) system, and the Zhou dynasty collected a tenth from a hundred mu using the "exemption" (che) system. All these tax rates of one-tenth are in harmony with the "center" of the world.

彖曰：節，亨，剛柔分而剛得中。苦節不可貞，其道窮也。說以行險，當位以節，中正以通。天地節而四時成，節以制度，不傷財，不害民。

The Commentary on the Judgment says: The Hexagram of Moderation is able to be smooth and unimpeded because the strong lines and the weak lines are separated above and below, and the strong line is in the central position. "To endure hardship with strict moderation is not proper," meaning that proceeding in this way will eventually lead to a dead end. The lower trigram is兑, representing joy, and the upper trigram is坎, representing danger. Being able to walk with joy through danger; the position of nine five is proper, thus being able to govern moderation. Being in the center and upholding correctness, thus being able to proceed without obstruction. Heaven and Earth have moderation, thus the four seasons follow in order; the sage follows this principle to establish regulations, thus neither wasting resources nor harming the people.

義曰：此因二體以明節亨之義。上坎為陽，陽為剛；下兊為陰，陰為柔。剛得中者，九二九五之爻也。夫節所以得亨者，陽本在上，今處於上；陰本在下，今居於下，是君臣上下各有分也，故曰剛柔分也。剛得中者，言九二九五以剛陽之質居剛陽之位，又居得其中，履得其正，當節之時能為節制之道，使天下皆得中制，是以亨通也。若節不可貞其道窮也者，夫節之道不可過，過則不能緣人之情而眾不樂從，是不可久行於世而為萬代通行之法，窮困之道也。

Hu Yuan explains: here, the meaning of the "Jie" hexagram is explained by referring to the upper and lower trigrams. The upper trigram is Kan, which belongs to yang, and yang is characterized by firmness. The lower trigram is Dui, which belongs to yin, and yin is characterized by softness. The term "gāng róu" refers to the nature of the yin and yang lines. Yang lines are strong and vigorous, while yin lines are gentle and compliant. The phrase "gāng dé zhōng" refers to the two lines, nine two and nine five. The reason why the hexagram of Jie is harmonious is that yang should be above, and indeed it is in the upper trigram; yin should be below, and indeed it is in the lower trigram. Thus, ruler and subject, superior and inferior, each have their proper roles, so the Commentary on the Judgment says "gāng róu fēn." The phrase "gāng dé zhōng" means that the lines nine two and nine five, with the nature of yang, are in yang positions, and they are in the middle of the upper and lower trigrams, acting properly. When implementing the principle of restraint, they can apply the principle of restraint, making the world follow a moderate standard, thus achieving harmony. As for "kǔ jié bù kě zhēn, qí dào qióng yě," it means that excessive restraint is not sustainable. If restraint is taken to an extreme, it cannot conform to human feelings, and people will not be willing to obey. Such a method cannot be maintained over time or become a universal standard for generations. It is a path leading to a dead end.

說以行險者，上坎為險，下兌為說，是說而能行於險也。蓋言聖人緣人之情，酌中以為通制，當節之時雖有險阻，能以說順行，則人亦樂從之也。當位以節者，言九五有剛眀之徳，居至尊之位，為節之主，是所居當其位而能酌民情為之節制也。中正以通者，此又言九五居中履正，所為節制得其中，又得其正。得其中則無過與不及之事，得其正則不入於私邪，是中正所為之道可以通行萬世，使天下得盡所以為節制之義也。

"The saying 'to act with caution' refers to the upper trigram Kan, whose trigram quality is danger, and the lower trigram Dui, whose trigram quality is joy. The trigram quality refers to the nature and function represented by each trigram. Together, this means moving through danger with a joyful attitude. This describes how sages follow people's natural inclinations, carefully balancing and establishing a general system. Even when there are obstacles ahead, as long as one acts with a harmonious and compliant attitude, people will be willing to follow. 'To be in the right position and to regulate' refers to the line nine five, which possesses the virtue of firmness and clarity, occupying the supreme position, and being the one who establishes regulation. Its position is appropriate, thus enabling it to consider the people's conditions and set appropriate limits. 'To be upright and correct in the middle' again refers to nine five: it is in the center and upright, so the regulation it establishes is both in the middle and correct. Being in the middle avoids excess or deficiency, and being correct prevents personal desires and wrong thoughts. This upright and correct approach can be practiced throughout the ages, allowing the people to fully realize the meaning of regulation."

天地節而四時成，節以制度，不傷財，不害民者，此已下廣眀節之道也。夫天地之道，陰陽之序，以生以成，皆有所節。至如生成之終，則有風雨霜雪以殺之；殺之既終，復以春陽為發生之始。是天地之道始始終終，陰陽相蕩，寒暑往來，不失其序，所以能生成萬物，此天地盡其為節之道也。聖人法天地之道為之節制，設其禮法，各有常分，以至取予無不得其中，如是而行，自然財不傷而民不害也。

After these sentences, the text further explains the principle of moderation. The workings of heaven and earth follow a regulated course, and the sequence of yin and yang alternates in order. From growth to maturity, there is no place where moderation is lacking. When growth and maturity reach their limit, there comes wind, rain, frost, and snow to cut down all things; after the cutting down is complete, spring yang energy begins anew the process of growth. Thus the way of heaven and earth proceeds in a cycle of beginning and end, with yin and yang interacting, cold coming and heat following without disorder, thereby giving birth to and completing all things. This is how heaven and earth practice moderation to its fullest. The sage learns from the way of heaven and earth to establish measures and set laws, so that all affairs have fixed limits, and in giving and taking, everything is just and appropriate. When this is practiced, there is no wasteful use of resources and no harm to the people.

象曰：澤上有水，節。君子以制數度，議徳行。

The Great Image Commentary says: Water is above a marsh, and the water is restrained by the marsh bank without overflowing. This is the symbolic image of the Hexagram of Moderation. The gentleman takes inspiration from this, establishing distinctions of rank and measures of regulation, and evaluating the moral character of people.

義曰：夫水之性，決之於江河，其性沛然順於下，莫之與御。今水在澤中，則不能順往而流，故有節制之象。數者，名數也；度者，制度也。言君子之人法此節之象，定其名數，立其制度，使禮樂之道、度量之分無得過差，盡合於中也。議徳行者，夫人本五常而生，其性有全有偏。唯聖人受性之全，賢人則才智有所偏。是以當節之時，必量其才之大小，隨其徳之優劣以任用之，大才者置之大位，小才者置之小位。若其無徳無行，則沒身而不用。

Hu Yuan explains that water, by its nature, once it breaks through its dam and flows into rivers, rushes on continuously towards the lower places, and no one can stop it. Now, if water is stored in swamps, it cannot flow freely, thus giving the image of restraint. "Number" refers to ranks and distinctions, and "measure" refers to systems and regulations. This means that the gentleman takes the image of the "Restraint" hexagram as a model, establishing ranks and distinctions, and setting up systems and regulations, so that the rules of rites and music, the standards of measurement, and the boundaries of distinctions are all accurate and conform to the mean. As for "discussing virtue and conduct": human beings are born with the five constant virtues of benevolence, righteousness, propriety, wisdom, and faithfulness. Some receive them completely, while others receive them partially or lack some. Only the sage receives them perfectly without deficiency, while the wise person's talents are inevitably biased. Therefore, when there is restraint, one must assess his ability and appoint him according to the quality of his virtue and conduct: great talents should be placed in great positions, small talents in small positions; if one has neither virtue nor conduct, he should not be appointed at all throughout his life.

初九：不出戶庭，無咎。象曰：不出戶庭，知通塞也。

Initial Nine: Not stepping out of the inner hall, there is no fault. The Small Image Commentary says: Not stepping out of the hall is because he knows when to be open and when to be closed.

義曰：戶者，門之內、牖之間也。夫人之情，莫不欲安逸而惡節制之為禁。此節者，節人之邪情，約人之私慾，遏人之非，絶人之偽。然而節情約欲、遏非絶偽，人莫不惡之。然當節制之始，典章未備，法度未詳，必當慎宻之，不可洩機於人。苟所行不宻，則必為人所窺而敗壊成事，如是則法未出而奸生，令未下而詐起，必不可以節制之也。今初九履下卦之下，居節制之初，是謀事之始，故當慎其幾宻，不使宣露於人，使天下之人由之而不知之，而情偽不作，巧詐不生，則是能慎其幾宻，不出戶庭之間，所以成節制之道而無咎矣。

Hu Yuan explains: "Hu" refers to the innermost part between the door and the window. Human nature is naturally inclined to seek comfort and avoid restraint. What is called "jie" (节) is to restrain people's improper desires and control their private wants, to prevent wrongdoing and eliminate falsehood. However, people generally dislike these things. When implementing restraint, the system is not yet complete, and the laws are not yet detailed, so one must be cautious and keep things secret, not revealing the key points to others. If the measures are not well concealed, they will be discovered and the great plan will be ruined: before the laws are announced, wickedness will already arise; before the orders are issued, deceit will already appear, and thus the practice of restraint will fail. The initial line "Chu Ji" (初九) is at the first line of the lower trigram, at the beginning of the practice of restraint, which is the starting point of planning. Therefore, one should be careful to keep things secret, not letting them be revealed, so that people can just follow them without knowing the reasons. In this way, sincerity and falsehood will not cause chaos, and cunning and deceit will not arise. If one can be so careful in keeping secrets, without stepping out of the door or window, the way of restraint will be established, and there will be no mistakes.

象曰不出戶庭知通塞也者，言初九居事之始，所以不出戶庭者，非是藏其幾宻，慎其法制，不宣佈於天下，葢當節制之初，典章法度未甚大備，不可以宣露於人，是能知其時可以通則通之，可以塞則塞之，通塞不失其宜也。故繫辭曰：亂之所生，則言語以為階。君不宻則失臣，臣不宻則失身，幾事不宻則害成。言大凡幾宻之事，必當慎之。苟宣露於人，則君失臣，臣失身，以至天下皆失其節，如是則不能免於咎也。

The Small Image Commentary says, "Not going out of the gate or courtyard, knowing the passage and blockage." This refers to the initial line being at the beginning of a matter. It does not stay within the gate or courtyard, which does not mean it hides secrets or tightens regulations and never reveals them to the world; rather, it is because at the beginning of regulation, the system and laws are still incomplete, so they cannot be released too early. It can assess the situation and act accordingly: when it should be open, it is open; when it should be closed, it is closed. Thus, passage and blockage are both appropriate. Therefore, the Great Treatise says: calamity often arises from words. If a ruler is not cautious with secrecy, he loses his ministers; if a minister is not cautious with secrecy, he loses himself; if important matters are not kept secret, they will bring disaster. This means that all important matters must be handled with caution. Once they are revealed to outsiders, the ruler loses his ministers, the minister loses himself, and the whole world loses its order, inevitably leading to calamity.

九二：不出門庭，凶。象曰：不出門庭凶，失時極也。

Nine Two: Not leaving the courtyard gate brings danger. The Small Image Commentary says: Not leaving the courtyard gate and suffering misfortune is because the opportunity has reached its extreme.

義曰：在外謂之門。大凡居事之始，節人之情偽，必當慎重而幾宻之。故初九在卦之始，處節之初，典章未備，法度未完，故幾密而不宣露於人，是以不出戶庭也。今此九二居卦之中，是典章已備，法度已立，必當宣佈於天下，以制節於人情，使其奸偽不敢萌，巧詐不得作，天下之人皆合於中制可也。今有可致之資而反不出門庭之間，使制度不立，上下無別，以至天下之人皆亂其常，則是恣人之情，縱人之慾，速凶之道也。象曰不出門庭失時極也者，言九二居得其中而法制已成，當行而不行，當施而不施，使天下之人情偽交作而上下無等，節制之道不出門庭之間，失時而不宣佈，以至窮極亦不能行，凶其宐矣。

Hu Yuan explains: The outer part is called "men" (door), and "hu" is inside while "men" is outside. Whenever dealing with the beginning of matters, one must be cautious in controlling the authenticity and falsehood of human hearts, and must be careful to keep things secret. Therefore, the initial line, "Chu Ji," is at the beginning of the hexagram and in the early stage of regulation. The system of rites is not yet complete, and the laws are not yet established, so it remains hidden and does not reveal itself, hence the saying "not going out of the door and courtyard." Now, the second line, "Jiu Er," is in the middle of the lower trigram. The system of rites has already been completed, and the laws have already been established, so it should be announced to the world to regulate human emotions, preventing deceit and cunning from arising, and bringing all people under proper laws and norms. However, although it has the ability to do so, it refuses to take a single step out of the door and courtyard, resulting in the failure to establish the system, the lack of distinction between superiors and inferiors, and the chaos of the world's moral order. This is equivalent to allowing people's private feelings and indulging their desires, which is a way to invite danger. The "Small Image Commentary" says, "Not going out of the door and courtyard brings misfortune, because the opportunity has been lost completely." This means that when the second line is in the central position and the legal system is already established, it should be implemented but does not, and should be promulgated but does not, leading to the simultaneous emergence of true and false intentions throughout the world with no distinctions between above and below. The method of regulation is confined within the door and courtyard, missing the opportunity to announce it, and by the time the situation reaches its extreme, it cannot be carried out, hence the misfortune is inevitable.

六三：不節若，則嗟若，無咎。象曰：不節之嗟，又誰咎也。

Six Three: Without restraint, one can only sigh and blame others. The Small Image Commentary says: How can one blame anyone for the sighs caused by lack of restraint?

義曰：若者，語辭也。夫為節之道，必須先正其身，然後可以正人。身既正，則天下孰不從之。今六三以陰居陽，是為不正；在下卦之上，是為不中。既失其中，又非其正，且在卦之上，是居眾人之上者也。夫居眾人之上，必也賞必信，罰必當，正身立法度，平典章，宣政教，以節天下之人，則奸偽不作，巧詐不生，而人自信從之矣。今反不能自正其身，又不能節制其人，是雖有嚴刑峻法，人亦不從，故反自生嗟怨之聲，如是必不可為節制之主也。無咎，葢三以不正之身居眾人之上，不能節制，以至嗟若之凶，皆已自為之，又何咎於人哉？故象曰又誰咎也。

Hu Yuan explains: "If" is a particle used for tone, with no actual meaning. To practice the way of restraint, one must first correct oneself, then one can correct others; once oneself is correct, who in the world would not obey? The line six in the third holds a yin line in a yang position, so it is not correct; it is located at the topmost line of the lower trigram, so it is not central. Having lost the central position, and being improper, and being located above the lower trigram, it is a person who is above the people. Anyone who is above the people must reward with trustworthiness, punish with moderation, correct oneself, establish laws and regulations, and clarify the system of rites and government, using these to restrain the people. Then, deceit and cunning will not arise, and people will naturally follow. Now, since it itself is not correct, and cannot restrain others, even if there are severe punishments and strict laws, people will not obey. Thus, it ends up producing sighs and complaints, showing that it cannot be the one to restrain others. The line statement says "no blame," because six in the third, being in an improper position above the people, fails in restraint and falls into a situation of sighing and complaining, which is entirely self-inflicted. So to whom can the blame be attributed? Therefore, the small image commentary says "to whom can the blame be attributed?"

六四：安節，亨。象曰：安節之亨，承上道也。

Six Four: Moving safely within the bounds of moderation leads to success. The Small Image Commentary says: Safely maintaining moderation leads to success because it follows the way of the superior ruler.

義曰：按此爻居上卦之下，近九五之尊，而又以陰居陰，履得其正，上承其君，下率其民，以柔正之道，上以節君之情，制君之慾，防君之邪僻，致君於正；又能宣君之令，布君之徳，以去天下人之邪偽，禁天下人之非僻，使天下之人一歸於正，而得節制之道。是由以柔正自正其身，以至正君率民，安然而行其節制，故所往無不得其亨通也。象曰安節之亨承上道者，言六四以柔正之道自正其身，上承於君以行節制，所以率天下之人得以亨通，是承君上之道也。

Hu Yuan explains: This line is in the lowest position of the upper trigram, close to the noble position of nine five. It is a yin line in a yin position, thus in a proper place. It above supports the sovereign and below governs the people, using the way of gentle and proper conduct. Toward the sovereign, it restrains the sovereign's emotions, controls the sovereign's desires, prevents the sovereign from going astray, and guides the sovereign back to the right path. Toward the people, it announces the sovereign's commands and spreads the sovereign's virtues, eliminating the false and deceitful in the world and prohibiting the perverse and improper, leading all people back to the right path. Thus, the principle of moderation is firmly established. This is first establishing oneself with gentle and proper conduct, then rectifying the sovereign and governing the people, steadily promoting moderation, so whatever is done is without obstruction. The Small Image Commentary says, "The success of moderation comes from supporting the sovereign's way," meaning that line six four establishes itself with the way of gentle and proper conduct, supports the sovereign and implements moderation, thus leading all under heaven to success, which is the proper way of serving the sovereign.

九五：甘節，吉，往有尚。象曰：甘節之吉，居位中也。

Nine Five: Moderation brings sweet and palatable results, which is auspicious; advancing forward will surely bring honor. The Small Image Commentary says: The sweetness of moderation brings auspiciousness because the position occupied is in the center.

義曰：甘者，味之甘，人所嗜也。夫節之道，是節人之情，防人之慾，人之所惡也。今九五以陽居陽，處得其正，又居上卦之中，履至尊之位，為節制之主。當節之時，能以中正為之節制，無過無不及，施於當世，則天下之人無尊卑長幼上下，以至於遠近幽隱，皆悅然樂而從之，是九五為節之道使人樂從，如嗜甘味也，所以得其吉矣。往有尚者，五以中正之道為節制之法，可以為世世之通行，而天下之民皆樂從之，是五有所往，則為人尊上者也。

Hu Yuan explains: "Sweet" refers to the pleasant taste that everyone enjoys; however, the way of restraint involves controlling one's nature and preventing desires, which is inherently something people dislike. The Nine in the Fifth occupies a Yang line in a Yang position, being upright and in the central position of the Upper Trigram, thus holding the supreme position as the one who enforces restraint. When implementing restraint, he establishes rules based on impartiality and correctness without bias or self-interest, neither excessive nor insufficient. He applies these principles in the present age, so that people of all ranks, from high to low, young and old, even in remote and obscure places, all willingly follow. This is why the way of restraint established by the Nine in the Fifth is pleasant to follow, like the enjoyment of sweetness, thus bringing good fortune. As for "Going Further, There Is Still More," it means that the Nine in the Fifth establishes the principle of uprightness and correctness as the method of restraint, which can be passed down through generations and be accepted by all the people. Therefore, wherever the Nine in the Fifth goes, he will be honored above all.

象曰甘節之吉居位中也者，言聖人通其情，故能達節；常人違其情，故多苟節。夫能通天下之情，不違其理，守大中之節，不失其時，以此而行，則合聖人中正之道。今五居至尊之位，在上卦之中，是能正其身而為節制之主，使天下之人皆尊尚而從之，是居位中正之故也。

The Small Image Commentary says, "A joyful moderation is good because it is in the middle position." This means that sages can understand human feelings and thus establish regulations that are comprehensive and practical. Common people, however, fail to understand human feelings, so the regulations they set are often forced and superficial. Those who understand the true nature of people without violating reason can maintain a great and upright standard of moderation without missing the right timing. By doing so, they follow the path of the sage's upright and correct way. The Nine in the Fifth occupies the supreme position and is in the middle of the upper trigram. He can regulate himself properly and become the one who enforces moderation, making all under heaven respect and follow him, precisely because his position is both central and upright.

上六：苦節，貞凶，悔亡。象曰：苦節貞凶，其道窮也。

Six at the Top: Restraining too severely leads to hardship, and persisting in this way brings misfortune, but regret can be dispelled. The Small Image Commentary says: Restraining with hardship and clinging to it brings misfortune, because this path has reached its end.

義曰：夫節制之道，貴乎中正，則人樂從之。今上六過於九五，是居不得中者也，所為節制之道皆過於中，是人所厭苦之也。以正道言之，則已凶矣，故曰貞凶。然悔亡者，夫節制有苦於天下，則害其事；今上六居無位之地，但行於一已而自節，苦於一身，則可以悔亾。故孔子曰：禮與其奢也寧儉，喪與其易也甯戚。是言凡過節於一身，則可以無悔也。象曰苦節貞凶其道窮也者，以陰柔之質居節制之極，所為失中正之道，而天下之人厭苦之，是過為節制之道，以至窮極也。

Hu Yuan explains that the way of restraint is valuable in being moderate and upright. Only when it is moderate and upright can people willingly follow it. The position of the Sixth at the top exceeds that of the Fifth, which is not in the middle and upright; it establishes a system of restraint everywhere in an excessive way, thus causing people to resent it. According to the correct way, this is already a calamity, so the line statement says "Zhen Xiong" (upright calamity). As for "Hui Wang" (regret vanishes): if restraint causes hardship for the people, it will lead to misfortune; but the Sixth at the top is in a position without official status, applying restraint only to himself, so the hardship is only on himself. Therefore, regret can be eliminated. Hence, Confucius said: "It is better to be frugal than to be extravagant in rites, and better to be sincere in mourning than to be elaborate in ceremonial rites." This means that if one imposes excessive restraint upon oneself, there will be no regret. The "Small Image Commentary" says "Ku Jie Zhen Xiong, Qi Dao Qiong Ye," meaning that the Sixth at the top, with its Yin and soft nature, is at the extreme of restraint, acting against the principle of moderation and uprightness. The people all find it burdensome, which is an overstep in restraint, leading to an end.

中孚：豚魚吉，利涉大川，利貞。

The hexagram Zhong Fu (Middle Trust) signifies that sincerity and trust extend widely, benefiting even small animals like pigs and fish, which are of little value, thus bringing good fortune. It is favorable for crossing a great river and for maintaining the right path. The name of the hexagram, Zhong Fu, means "Middle Trust," where "Fu" refers to trust. Trust arises from the heart, hence it is called Zhong Fu.

義曰：按《序卦》云「節而信之，故受之以中孚」。言聖賢之人為節之道，必當以信而行之，使乆而不變，可以為萬世之法，故以中孚次於節。謂之中孚者，孚，信也，信由中出，故曰中孚。葢二陰居中，是虛中而發誠信於內，出之於性；孚信既發於中，施之於外，則天下必信之矣。豚魚吉者，豚是獸之至微者也，魚是蟲之至隱者也。夫聖賢之人所立正教，必須信於天下，使天下之人皆順從之，以至至微至隱之物皆亦被其信。是故聖王作為節制，斧斤不時不入山林，數罟不入汙池，昆蟲未蟄不以火田。如是之類，是皆取之以時，用之有節，使至微至隱之物皆遂其生而涵濡其性。豚魚無識之物，猶且被澤而不妄有所傷，則有識之類其蒙信也可知矣，故曰吉。

Hu Yuan explains: The "Sequence of Hexagrams" says, "After establishing a measure, one must rely on trust to carry it forward, so that it remains constant and becomes a standard for all generations. Therefore, the hexagram Zhong Fu follows the hexagram Jie." The reason it is called "Zhong Fu" is that "Fu" means trust, which arises from the heart, hence "Zhong Fu." In this hexagram, the two yin lines at positions Six in the Third and Six in the Fourth are in the middle, symbolizing inner emptiness, from which trust arises naturally from the heart, expressing one's true nature. When trust originates from the heart and is then practiced externally, people throughout the world will believe in it. The hexagram statement says, "Pigs and fish are auspicious." Pigs are the smallest among beasts, and fish are the most hidden among creatures. The teachings established by sages must be trusted by all under heaven, so that all will obey, including the smallest and most hidden creatures, who will also be bathed in this trust. Therefore, the sage king establishes measures: axes may not enter the forest before the proper season; fine nets may not be cast into ponds; fires may not be set in fields before insects have taken refuge. Such regulations are based on the proper season, using things in a measured way, allowing the smallest and most hidden creatures to grow and develop naturally. Even pigs and fish, which are unaware, receive kindness and are not carelessly killed. Therefore, humans, who are aware, will surely benefit from this trust, hence the statement "auspicious."

利涉大川者，川者險難之地，大則有兵革之事，小則有宼盜之虞，於天則水旱蟲蝗，於人則死亾疾疫，險難之事也。夫節制之道行於世，必以至信及於天下，不遺微小，則天下相信，戚疎相睦，聖人以此極濟天下之難，何所不利哉？若不以至信及於上下，苟涉大難，必有阻溺。此中孚之徳猶已及於豚魚，則天下之人無不信服，上下和同，物情不違，故涉於大難無不利矣。利貞者，夫信而不正，不若不信，故聖賢所節制，必須不偏不黨，至誠不息，不為邪欲所勝，則天下皆信其上，是所利在於正也。

The Hexagram Statement says, "It is advantageous to cross a great river." "River" represents a place of hardship and danger—greatly it refers to warfare and strife, while small it refers to bandits and disturbances. In terms of heaven's timing, it manifests as droughts, floods, and locust plagues; in terms of human affairs, it manifests as death and epidemic diseases, all of which belong to difficulties and dangers. The principle of restraint must be practiced in the world, and the sincere faith must spread throughout the world, without missing even the humblest things. Thus, people throughout the world trust each other, both close and distant ones can be harmonious. The sage uses this to relieve the great difficulties of the world; what could possibly be unprofitable? If one cannot connect the sincere faith throughout above and below, once one really goes through danger and hardship, one will surely meet obstacles and be overwhelmed. Now, the virtue of Zhongfu has even moved the humblest creatures like piglets and fish, so people throughout the world naturally have no doubts and are convinced, above and below are harmonious, and the sentiments of things do not contradict. Therefore, crossing great difficulties is without any obstacles. As for "advantageous to maintain the correct course": having sincerity but not following the correct path is worse than having no sincerity at all. Therefore, the rules established by sages and virtuous people must not be biased, nor form factions, be sincere and unceasing, not be overpowered by perverse desires. In this way, the people will trust the sovereign, and the benefit lies in the single character "correct."

彖曰：中孚，柔在內而剛得中，說而巽，孚乃化邦也。豚魚吉，信及豚魚也。利涉大川，乗木舟虛也。中孚以利貞，乃應乎天也。

The Commentary on the Judgment says: The Zhongfu hexagram has flexible lines in the inner trigram and strong lines in the central position. The lower trigram is harmonious and the upper trigram is respectful and yielding, thus sincerity can influence the state. "The pig and fish are auspicious" means sincerity even reaches the pig and fish. "It is advantageous to cross a great river" means crossing the river by a boat with a hollow middle. "Zhongfu with advantageous uprightness" means this is in harmony with the way of heaven.

義曰：柔在內者，謂六三六四也。言三四以柔順處中，而四陽居外，二陰既處其中，則是虛其中也。言誠信之道發於中，行於外，使天下之人皆信之，故曰柔在內也。剛得中者，謂九二九五也，二爻皆以剛居中而得正。夫剛而不中不正，則為私為暴，不可信於天下，故剛以得中為貴也。

Hu Yuan explains: The phrase "flexible elements within" refers to the sixth line and the fourth line. The third and fourth lines, with their flexible and compliant nature, are located in the middle of the entire hexagram. Four yang lines are situated at the upper and lower ends, while the two yin lines are in the center, making the middle part of the hexagram empty. This indicates that the way of sincerity originates from the heart and is practiced externally, thereby winning the trust of the world. Therefore, the Commentary on the Judgment says "flexible elements within." The phrase "strong elements in the center" refers to the second line and the fifth line. These two lines, with their strong and yang nature, are located in the central positions of the upper and lower trigrams, each occupying their proper place. If strong elements are not in the center and not proper, they will become biased and tyrannical, and thus unable to gain the trust of the world. Therefore, it is valuable for strong lines to be in the center.

說而巽孚乃化邦者，言此卦下體為兌，兌為說，上體巽，巽為風，是九五能以風教權變，孚信於天下，則天下之人說順而信矣。左氏曰：小信未孚，神弗福也。夫聖賢之人不可為小小之信，必當立其大信，使天下之人皆孚信之。上既以由中之信發之於中，施之於外，無偏黨私曲，皆合於中，則天下之人皆化上之信，奸偽不作，巧詐不興，亦以至誠至信奉於上，故曰乃化邦也。

"The statement 'Say with the Wind, Trust leads to the transformation of the state' means that this hexagram has the trigram Dui (Lake) as its lower trigram, whose virtue is joy; and the trigram Xun (Wind) as its upper trigram, whose symbolic image is wind. The line Nine in the Fifth can use the method of wind spreading through grass, which represents a gentle and effective way of teaching and adapting to circumstances, to spread trust throughout the state. Thus, people will be joyful and obedient, believing in him. The Zuo Zhuan records Cao Gui's words: small favors and minor trust cannot win the favor of the spirits, and the spirits will not bestow blessings. Therefore, sages cannot merely do small acts of kindness and trust; they must establish great trust, so that all under heaven will be convinced. If the ruler genuinely applies sincere trust to the outside world, without partiality, factionalism, or biased favoritism, and everything is in accordance with the middle way, then all people will be transformed by this sincerity, and deceit and cunning will no longer arise. They will offer their sincere and trustworthy service to the ruler. Therefore, it is said 'Trust leads to the transformation of the state.'"

豚魚吉信及豚魚者，言豚魚所以得吉者，蓋由孚信之所及至廣至遠，取之有時，用之有節，不傷其性，以至至微至隱皆被其徳，故小雅魚麗之詩，蓋言萬物眾多也。利涉大川乘木舟虛者，下兌為澤，澤者水也；上巽為木，木在水上，舟之象也。夫大川之深，至險至浚，若以舟楫濟之而居於其中，所涉無不濟矣。是猶在上者能以節制之道、由中之信，施為號令風教於天下，使天下之人上下以信相接，何所不從哉？若國有大患，人有大難，則可以使同心戮力，以順從於君而共拯之，無危險而不獲其濟。

"The pig and fish are auspicious because the virtue of sincerity extends widely and deeply: taking according to the season, using with moderation, not harming their nature, and even the smallest and most hidden creatures benefit from this virtue. Therefore, the poem 'Fish Abundance' from the Book of Songs's Xiao Ya celebrates the abundance of resources and the flourishing of all things. 'Beneficial for crossing great rivers, riding on a wooden boat in emptiness': the lower trigram is Dui, representing a marsh, which is water; the upper trigram is Xun, representing wood, which floats on water, forming the image of a boat. Deep and dangerous rivers are extremely perilous and obscure, but if one uses oars to cross and sits in the boat, there is no river that cannot be crossed. This is like a ruler who issues commands and promotes education with moderation and sincere heart, making people throughout the land treat each other with sincerity. Then who would not obey? When the country faces great calamity or individuals encounter great difficulties, the people can unite and work together, obeying the ruler to overcome the crisis. No matter how dangerous the situation, it can be saved."

中孚以利貞乃應孚天者，夫天之道無所不正，無所不信，故冬至則陽氣應之，夏至則陰氣應之，寒暑代謝，日月往來，皆無毫釐之差。是天地陰陽、寒暑晝夜、日月皆有其信而不失其正，是天之不言而能信萬物者也。今聖賢之人能推由中之信，無偏黨之邪，以取信於天下，使天下皆信之，是應乎天也。

"The Middle Trust is based on uprightness and sincerity, thus responding to the heavens." This sentence means that the heavenly way is upright everywhere and always keeps its promise: so when the winter solstice comes, the yang energy arises at the right time; when the summer solstice comes, the yin energy arises at the right time. The cold and heat alternate, the sun and moon move in their courses, without any error. It is evident that the yin and yang, the cold and heat, the day and night, the rising of the sun and the waning of the moon all have their sincerity and uprightness, never deviating. This is how the heavens, without uttering a word, can gain the trust of all things. Now, the sages can spread their sincere and upright trust outward, without any private or factional thoughts, using it to gain the trust of the world, making all people believe in them. This is to be in harmony with the heavenly way.

象曰：澤上有風，中孚。君子以議獄緩死。

The Great Image Commentary says: Above a marsh, the wind blows, and the water responds everywhere. This is the symbolic representation of the卦 Zhongfū (Trust in the Center). The gentleman takes inspiration from this, carefully examining lawsuits and being lenient with capital punishment.

義曰：澤與風皆生成之道也。夫風行澤上，物無不從，猶君子之人以由中之信施乎外，無所不及，無所不順也。議獄緩死者，君子觀是之象，以謂獄者繫獄之人就苦，而告之以所死者不可復生，必推由中之誠，原議冤枉，察其真偽，求其曲直，以緩恕其死，則可以盡其至信之道也。

Hu Yuan explains that marsh and wind both represent the power of nurturing and achieving things. Wind moving over the marsh causes all things to respond, just as a gentleman applies his sincere integrity outwardly, reaching everywhere and ensuring smoothness. As for "discussing cases and delaying execution": a gentleman observes this hexagram and thinks of prisoners suffering in prison, and once a person is executed, he can never come back to life. Therefore, he must surely exert his inner sincerity, re-examine whether there is any injustice, investigate the truth of the statements, and pursue the right and wrong to possibly pardon the death penalty. By doing so, he fulfills the principle of sincere trust completely.

初九：虞吉，有它不燕。象曰：初九虞吉，志未變也。

Initial Nine: To deliberate beforehand and then act, resulting in auspiciousness; even if another object comes to entice, it does not indulge in pleasure with it. The Small Image Commentary says: The Initial Nine attains auspiciousness through deliberation, because its resolve has remained unswerving.

義曰：虞，度也；燕，樂也。此居兌之始，上有六四為之正應，然中有九二六三間隔已之應，是以初九能度四之正應，裁量其情以孚信於己，不為二三間隔而變其志，自能虞度，終以至誠待之，故得吉也。有它不燕者，初既以四為正應，雖有二三間之，而能虞度之，以謂縱有它來從己者，己亦執心不變，不與之為燕樂也。象曰虞吉志未變者，此一爻居事之始，在兌之初，其志専一，與四為應，其志終不變易矣。

Hu Yuan explains: "Yu" means to consider carefully, and "yan" means ease and comfort. Initially, the first line is at the beginning of the lower trigram Dui, and above it is line six four, which is its proper corresponding line. However, between them are lines nine two and six three, which block the connection between the first line and its proper corresponding line. Therefore, the first line can consider carefully the proper corresponding line six four, weighing whether the other party is truly sincere towards itself, without changing its mind because of the obstruction from lines two and three. Because it is good at considering carefully and always treats with utmost sincerity, it attains good fortune. As for "there is another but not ease": since the first line takes six four as its proper corresponding line, even though it is blocked by lines two and three, it can carefully assess and determine that even if other lines come to rely on itself, it will remain steadfast in its heart and not join them in seeking comfort and enjoyment. The "Small Image Commentary" says, "the first line considers carefully and attains good fortune, because its intention has not changed," meaning that this line is at the beginning of the matter and the start of the trigram Dui, with a single-minded intention, corresponding only to six four, and never changing.

九二：鳴鶴在陰，其子和之。我有好爵，吾與爾靡之。象曰：其子和之，中心願也。

Nine Two: A crane calls in the shady darkness, and its kind respond in harmony. I have a fine cup of wine, and I wish to share it with you. The Small Image Commentary says: The kind respond in harmony, expressing a sincere wish.

義曰：夫信出於中，雖天地亦可以充塞；苟無信實，雖無識之物亦不已從。今九二以剛陽之徳居兌之體，在中孚之中而有由中之信以及於下，上無其應，無所私繫，在三四重陰之下，處幽暗之中而不失其信，是以聲聞於外，至於天下同類之人以孚信應之，若鳴鶴之在陰而其子自然應和。我有好爵吾與爾靡之者，言聖賢之人既以誠信達於天下，上下自然以誠信相交，故與之其天爵，共天祿，而無所離間靡散也。言我有美好之爵，與爾共散之也，蓋至誠所感，上下和悅之至也。象曰其子和之中心願者，言誠信之人願與同類相應，今得誠信而應之，是中心之所願也。

Hu Yuan explains that sincerity arises from the heart and can fill the space between heaven and earth; if there is no sincerity, even things without perception would not follow. Nine Two, with its strong and positive virtue, is located in the body of Dui (Lake), and occupies the central position in the Zhongfu (Faithful Center) hexagram. It spreads sincerity from the heart to those below. It has no corresponding line above it, so it is not bound by private feelings. Although it is below the two Yin lines of Six Three and Six Four, in a dark place, it does not lose its sincerity. Therefore, its reputation spreads outward, and all people of the same kind in the world respond with sincerity, just as cranes call in darkness and their kind naturally respond. "I have a fine goblet, I will share it with you" means that sages and virtuous people, having communicated with the world through sincerity, naturally connect with others through sincerity, and thus present their bestowed titles and salaries to share with others, without causing separation or dispersion. That is to say, "I have a good position and salary, I wish to share it with you." This is the ultimate sincerity that brings harmony between above and below to the utmost degree. The Small Image Commentary says, "Its offspring harmonize with it, this is the wish of the heart," meaning that those who practice sincerity naturally wish to respond to their kind. Now that they truly achieve sincerity and respond to it, this is the deepest wish in their hearts.

六三：得敵，或鼓或罷，或泣或歌。象曰：或鼓或罷，位不當也。

Six Three: Encountering an opponent, sometimes attacking with drums, sometimes retreating in exhaustion, sometimes weeping, sometimes singing. The Small Image Commentary says: Alternating between attack and retreat is because the line is in an improper position.

義曰：六三以陰居陽，履非其正，小人者也；切近於四，四以陰居陰，君子者也。夫小人而近君子，則必陷於君子，是以六三得其所敵，故曰得敵。既敵必戰，則或鼓而進，故曰或鼔。然小人雖欲害君子，君子執正道而無所變易，非小人之所能勝，則反自罷敝，故曰或罷。且小人既不克勝而得罪於君子，則懼其侵奪，故曰或泣。然君子守己薄責，不為區區之行，不屑屑與小人校計，則小人獲存而得出於憂懼之地，反有所喜，故曰或歌。以是見六三不中不正，所為失道，而強弱憂喜之無常也，故象曰位不當也。

Hu Yuan explains that the sixth line in the third position holds a yao of yin, which is in a yang position, thus being in an improper place and belonging to the category of small people. It is adjacent to the sixth line in the fourth position, which holds a yao of yin in a yin position, thus belonging to the category of gentlemen. When a small person is close to a gentleman, he is inevitably caught by the gentleman, so the yao statement says "meeting an enemy." Once they become enemies, conflict is inevitable, so it says "perhaps drums are beaten." However, although the small person wants to harm the gentleman, the gentleman remains steadfast on the right path and does not waver, which the small person cannot overcome. The small person ends up exhausted, so it says "perhaps tired." Since the small person cannot win and has already offended the gentleman, he fears retaliation and loss, so it says "perhaps crying." However, the gentleman is strict with himself and lenient with others, not engaging in petty calculations or quarrels with small people. Thus, the small person is able to preserve himself and escape from a state of worry, and instead feels joyful, so it says "perhaps singing." Therefore, the sixth line in the third position is neither central nor proper, and has lost the right path, leading to fluctuating strength and emotions, alternating between worry and joy, being fickle, so the Small Image Commentary says "the position is improper."

六四：月幾望，馬匹亡，無咎。象曰：馬匹亡，絶類上也。

Six Four: The moon is nearly full, and a pair of horses have wandered off, with no fault. The Small Image Commentary says: The horses wandering off indicate that it has severed the connection with its kind and ascends to follow Nine Five.

義曰：月者，陰之體；望者，光魄盈滿與日相望之時也。此一卦惟六三六四以陰柔居於內，而六三以其不正，故為小人也。六四以陰柔之質居巽順之體，居得其正，奉九五之君，能布徳教以孚萬邦，得臣道之正也，如月之近望，光輝明盛，徧照天下。然懼招君父之疑，常自戒慎，不自滿假，故曰幾望也。

Hu Yuan explains that the moon is the form of yin; "wan" refers to the day when the moon's light is full and it is opposite the sun. The entire hexagram contains only two yin lines, six three and six four, located within. However, six three is considered a petty person because it is in an improper position. Six four, with its yin and soft nature, is in the hexagram of xun (wind), which is characterized by compliance. It is in a proper position, serving the nine five sovereign, able to spread virtue and gain trust from all states, thus following the correct path of a minister. It is like the moon approaching its full phase, shining brightly and illuminating the whole world. Yet it fears arousing the sovereign's suspicion, so it constantly warns itself, not becoming arrogant or self-satisfied. Therefore, it is said "ji wan," meaning it is close to full but not yet completely full.

馬匹亡無咎者，匹謂匹耦群類也。夫君子守其道徳，以務遠者大者，不與小人校分毫之利害。若以君子而與小人校其區區屑屑，則賢不肖混淆，而君子小人無間，以至患害所及。今六四雖為六三所侵，來與己爭，然己得其正，犯而不校，是以絶其群類，上承於五，固守其分，養成至徳，故獲無咎也。象曰馬匹亡絶類上也者，言匹馬而亡，是獨行也，能下絶六三之類，上順九五之尊，是自能以正道上應於五也。

"The statement 'loss of horses, no blame' refers to '匹' as a companion or similar being. A gentleman maintains his moral integrity and focuses on great and enduring matters, not engaging in trivial disputes with petty people. If a gentleman were to quarrel with petty people over minor gains and losses, then the virtuous and the unvirtuous would become mixed, and the gentleman and the petty person would have no clear distinction, leading to calamity. Now, although six four is disturbed by six three and comes to compete with it, six four holds a proper position and does not take offense, thus cutting off its connection with similar beings. It ascends to support nine five, firmly holds to its proper role, and cultivates the highest virtue, hence there is no blame. The 'Small Image Commentary' says 'loss of horses, cutting off the class above,' meaning that the pair of horses has disappeared, leaving only one to travel alone. This indicates that it can cut off the connection with six three of the same kind, and ascend to obey nine five's superior position, corresponding with nine five by the right path."

九五：有孚攣如，無咎。象曰：有孚攣如，位正當也。

Nine Five: Holding sincere virtue and firmly uniting the people, there is no fault. The Small Image Commentary says: Using sincere virtue to unite the world, because the line is properly positioned.

義曰：攣者，牽攣之謂也。此九五居至尊之位，履正處中也。夫居尊而有中正之徳，是有至誠至信之心，發之於內而交於下，以攣天下之心，使天下之人皆以誠信奉於上，上下內外皆以誠信相通，是得為君之道而獲吉，復何咎之有？

Hu Yuan explains: "Luan" means to bind and connect. The Nine in the Fifth holds the supreme position, acts with integrity, and is in the center of the upper trigram. Being in a position of honor and possessing the virtue of being upright and just shows that he has a sincere and trustworthy heart. From within, he extends this to connect with the people below, using it to bind the hearts of the people across the land. Thus, all under heaven will regard sincerity as their way of serving the sovereign, and the whole realm is connected by trust. This is the proper way for a ruler, hence attaining auspiciousness. How could there be any fault?

上九：翰音登于天，貞凶。象曰：翰音登于天，何可長也。

The top line says: The cry of a high-flying bird reaches the heavens, its sound heard but its form unseen. To remain steadfast in this situation brings danger. The Small Image Commentary says: Empty sound ascends to heaven; how can such a situation last long?

義曰：翰者，鳥羽之髙飛也。此上九在一卦之上，居窮極之地，是其誠不能自內而出，無純誠之心、篤實之道，徒務其虛聲外飾，以矯偽為尚，如鳥之飛登於天，邈然不見其形，杳然莫覩其跡，徒聞其虛聲而已。貞凶者，君子之人所為所作，必皆本其純誠篤實光大以感於人，而人亦以誠實奉之，此君子之謂也。今乃居無實之地，任無誠之聲，以正道觀之，可謂凶矣，故曰貞凶。象曰何可長者，言上九徒以虛聲外飾驕於人，殊無純誠篤實之行，以此而往，愈久愈凶，故聖人戒之曰何可長如此，蓋欲人改過反誠，以信實為本也。

Hu Yuan explains: "Han" refers to a bird spreading its wings and flying high. The upper ninth line is at the top of the entire hexagram, in the extreme position, indicating that its sincerity does not arise from the heart. It lacks pure sincerity and solid conduct, and only pursues empty fame and superficial embellishment, treating artificiality as its main practice. It is like a bird flying high into the sky, distant beyond sight, and elusive beyond tracking, leaving only an empty sound. The phrase "Zhen Xiong" means that a gentleman's every action must be based on pure sincerity and solid integrity, moving others with sincerity, and others respond with honesty, which is what a gentleman is. Now, the upper ninth line stands in a place with no real virtue, acting based on an empty and insincere reputation. According to the correct path, this is considered dangerous, hence "Zhen Xiong." The "Small Image Commentary" says "How can it last long?" meaning that the upper ninth line relies only on empty sound to show off, with no sincere and solid character. If this continues, the longer the time, the deeper the danger. Therefore, the sage warns that how can it last long, intending to remind people to change their ways and return to sincerity, taking honesty as the foundation.