The sequence of hexagrams, lower section.

有天地然後有萬物，有萬物然後有男女，有男女然後有夫婦，有夫婦然後有父子，有父子然後有君臣，有君臣然後有上下，有上下然後禮義有所錯。義曰：自此以下凡三十四卦，咸恆首明夫婦之道，人倫之本，故為下經之首也。有天地然後有萬物者，此廣明夫婦之道必自陰陽為本始也。夫天地交錯而生萬物，而有男女；男女既成，則有夫婦；夫婦既正，則有父子；父子既立，則有君臣；君臣既正，則有上下；既有上下，則禮義之道有所注錯。此正天下、治邦國、人倫之大本也。

The *Xugua* says: Only after heaven and earth are established can there be myriad things; only after myriad things are established can there be male and female; only after male and female are established can there be husband and wife; only after husband and wife are established can there be father and son; only after father and son are established can there be ruler and subject; only after ruler and subject are established can there be distinctions of superior and inferior; only after distinctions of superior and inferior are established can propriety and righteousness have a place to be practiced. Hu Yuan explains: From here on, the following thirty-four hexagrams form the Lower Classic. The first two hexagrams, *Xian* and *Heng*, discuss the way of husband and wife, which is the fundamental principle of human relationships, so they are placed first in the Lower Classic. The statement "only after heaven and earth are established can there be myriad things" is meant to show that the way of husband and wife must be based on yin and yang. The two energies of heaven and earth interact and give rise to myriad things, thus producing male and female; once male and female are formed, they become husband and wife; once the relationship of husband and wife is properly established, there is father and son; once the relationship of father and son is established, there is ruler and subject; once the distinction between ruler and subject is properly established, there is hierarchy and superior and inferior; once hierarchy and superior and inferior are established, propriety and righteousness have a place to be practiced. This is the fundamental principle for governing the world, managing the state, and maintaining human relationships.

夫婦之道不可以不久也，故受之以恆，恆者久也。物不可以久居其所，故受之以遯，遯者退也。義曰：夫咸者，感也。艮體在下，兌體在上，艮為少男，兌為少女，以少男下於少女，以成夫婦之道，以成咸感之象，此萬世不易之法也。然而咸道貴速，故以二少而言之。夫婦之道不可不久，以須常久然後可以成室家之道也，故以恆卦次於咸也。物既常久，必至退遯，故以遯卦次於恆也。

The *Xugua* says: The way of husband and wife cannot be without duration, so the next hexagram is *Heng*, meaning duration. Things cannot remain in one state forever, so the next hexagram is *Dun*, meaning retreat. Hu Yuan explains: The meaning of *Xian* is mutualsympathetic response (response). The *Xian* hexagram has *Gen* below and *Dui* above. *Gen* represents the young male and *Dui* the young female. The young male actively submits to the young female, thus establishing the way of husband and wife, forming an image of mutual response. This is an unchanging principle for all generations. However, response is valued for its swiftness and sincerity, so the young male and female are specially chosen to illustrate this, because the mutual feelings between young men and women are most pure and urgent. The way of husband and wife cannot be without duration; it must be enduring, then the way of family can be established, so *Heng* comes after *Xian*. Once things have remained in a state for a long time, they must inevitably turn to retreat, so *Dun* comes after *Heng*.

物不可以終遯，故受之以大壯。義曰：物不可以終遯而退處之，必須用剛壯之道以出其所處也，不動則不能出，故以大壯次於遯也。物不可以終壯，故受之以晉，晉者進也。義曰：物既大壯，動而出乎遯，必須進之，故以晉卦次於大壯也。

The "Xugua" says: Things cannot always retreat, so the next is the "Dazhuang" hexagram. Hu Yuan explains: People cannot always retreat and hide; they must use strong and vigorous methods to get out of theirpredicament. Without striving forward, they cannot escape, so "Dazhuang" comes after "Dun". The "Xugua" also says: Things cannot always be strong, so the next is the "Jin" hexagram, meaning progress. Hu Yuan explains: Having already become strong and vigorous, having struggled to escape the retreat, they must then proceed forward, so "Jin" comes after "Dazhuang".

進必有所傷，故受之以明夷。義曰：物不可以久進，進之不已，必為人之所不與；人既不與，必有所傷，故以明夷卦次於晉也。夷者傷也，傷於外者必反其家，故受之以家人。義曰：傷於外者必反於家，故以家人之卦次於明夷也。家道窮必乖，故受之以睽。義曰：夫治家之道必須嚴正然後無咎，苟失嚴正，則其道必乖，故以睽卦次於家人也。

The *Xugua* says: To advance without restraint will inevitably lead to injury, so the next hexagram is *Mingyi*. Hu Yuan explains: Things cannot continue to progress indefinitely; if one persists in advancement without pause, they will inevitably be rejected by others. When others do not support, the self will suffer injury, hence *Mingyi* follows *Jin*. The *Xugua* also says: "Yi" means injury; when one is injured outside, they must return to their home, so the next hexagram is *Jiaoren*. Hu Yuan explains: When injured outside, one retreats home, hence *Jiaoren* follows *Mingyi*. The *Xugua* further says: When family affairs reach an impasse, discord will arise, so the next hexagram is *Kui*. Hu Yuan explains: Governing the family requires seriousness and order, only then can mistakes be avoided. Once seriousness is lost, family affairs will become discordant and divided, hence *Kui* follows *Jiaoren*.

睽者乖也，乖必有難，故受之以蹇。義曰：物既乖離，必成蹇難之事，故以蹇卦次於睽也。蹇者難也，物不可以終難，故受之以解，解者緩也。緩必有所失，故受之以損。損而不已必益，故受之以益。益而不已必決，故受之以夬。義曰：物不可以久難，必須解而散之，故以解卦次於蹇也。解人之難，必有所損，故以損卦次於解也。損之不已，必須益之，故以益卦次於損也。益之不已，必須決去之，故以夬卦次於益也。

The *Xugua* says: "Kui means separation and discord; discord inevitably leads to difficulties and troubles, so the next hexagram is *Jian*." Hu Yuan explains: When human feelings have become separated, difficulties and obstacles inevitably arise, so the hexagram *Jian* follows *Kui*. The *Xugua* says: "Jian means difficulty; things will not remain difficult forever, so the next hexagram is *Jie*." *Jie* means relief. When relief comes, relaxation inevitably leads to loss, so the next hexagram is *Sun*. Continuous reduction inevitably turns into increase, so the next hexagram is *Yi*. Continuous increase inevitably requires removing blockages, so the next hexagram is *Guai*. Hu Yuan explains: Things cannot remain in difficulty forever; they must be relieved and dispersed, so *Jie* follows *Jian*. Relieving others' difficulties inevitably involves one's own loss, so *Sun* follows *Jie*. Continuous reduction is not sustainable; one must turn to supplementation and benefit, so *Yi* follows *Sun*. Continuous increase is also unsustainable; when fullness is reached, blockages must be removed, so *Guai* follows *Yi*.

夬者決也，決必有所遇，故受之以姤。義曰：剛決之道必須以正，既以正而決之，則君子有所喜遇也，故以姤卦次於夬也。姤者遇也，物相遇而後聚，故受之以萃，萃者聚也。聚而上者謂之升，故受之以升。升而不已必困，故受之以困。困乎上者必反下，故受之以井。井道不可不革，故受之以革。義曰：君子既有所遇，則萬物莫不萃聚之，故以萃卦次於姤也。既萃之上，必須升進，故以升卦次於萃也。升而不已，其道必困，故以困卦次於升也。升之既久，必反於下，故以井卦次於困也。井道既得其所，不可不革治之，故以革卦次於井也。

The "Xugua" says: "Gua" means to decide, and after removing the petty person, there must be a meeting, so the next is the "Gou" hexagram. Hu Yuan explains: to remove evil with strength must be done according to the right path; if one can maintain correctness while deciding, the gentleman will naturally have pleasant meetings, so the "Gou" hexagram comes after "Gua". The "Xugua" says: "Gou" means meeting, and when things meet they gather, so the next is the "Cui" hexagram, which means gathering. After gathering, upward growth is called "Sheng", so the next is the "Sheng" hexagram. Continuous upward movement will inevitably lead to hardship and destitution, so the next is the "Kun" hexagram. Those who are trapped above must return to below, so the next is the "Jing" hexagram. The well, after a long time, must inevitably be renewed, so the next is the "Ge" hexagram. Hu Yuan explains: when the gentleman has a meeting, all things gather around him, so the "Cui" hexagram comes after "Gou". After gathering is formed, one must advance upward, so the "Sheng" hexagram comes after "Cui". Continuous upward movement without stopping will inevitably lead to hardship and destitution, so the "Kun" hexagram comes after "Sheng". After long upward movement, one must eventually return to below, like water receding and drawing water from the well, so the "Jing" hexagram comes after "Kun". When the well is properly set up, after a long time, it cannot avoid renewal, so the "Ge" hexagram comes after "Jing".

革物者莫若鼎，故受之以鼎。義曰：革之必得其道，有鼎新之義焉，故以鼎卦次於革也。主器者莫若長子，故受之以震，震者動也。物不可以終動，止之，故受之以艮，艮者止也。物不可以終止，故受之以漸，漸者進也。進必有所歸，故受之以歸妹。得其所歸者必大，故受之以豐，豐者大也。窮大者必失其居，故受之以旅。旅而無所容，故受之以巽。

The "Xugua" says: There is no change of things more effective than the Cauldron, hence the "Ding" hexagram follows. Hu Yuan explains: If change follows the right path, it naturally implies replacing the old with the new. The Cauldron is an instrument for cooking and transforming into something new, so the "Ding" hexagram comes after the "Ge" hexagram. The "Xugua" says: There is no one more suitable than the eldest son to be in charge of the ancestral temple's important vessels, hence the "Zhen" hexagram follows. Zhen means movement. Things cannot keep moving forever, they must eventually stop, hence the "Gen" hexagram follows. Gen means stopping. Things cannot remain still forever, hence the "Jian" hexagram follows. Jian means gradual progress. Progress must have a destination, hence the "Gui Mei" hexagram follows. Those who reach their destination will surely grow strong, hence the "Feng" hexagram follows. Feng means great. When greatness reaches its peak, it inevitably loses its place of rest, hence the "Lv" hexagram follows. Being in exile without a place to stay, hence the "Xun" hexagram follows.

義曰：物既鼎新，凡所主者莫非長子，故以震卦次於鼎也。物不可以終動，動必有所止，故以艮卦次於震也。止物必有所漸，故以漸卦次於艮也。漸必有所歸，故以歸妹次於漸也。物既歸之，可以致天下於豐大，故以豐卦次於歸妹也。時既豐大，或有所過失而為旅，故以旅卦次於豐也。既居為旅，不可以剛強，必須巽順，故以巽卦次於旅也。

Hu Yuan explains: After things have undergone renewal and transformation, those who inherit the ancestral temple vessels and manage state and family affairs are none other than the eldest son. The hexagram Zhen represents the hexagram of the eldest son, so Zhen comes after Ding. Things cannot remain in turmoil forever; when movement reaches a certain point, it must stop, so Gen comes after Zhen. Stopping things must be done gradually, not abruptly, so Jie comes after Gen. Gradual progress must have a destination, just as a woman gradually moves toward her husband's home, so Gui Mei comes after Jie. Once all things have been gathered, the world can then move toward abundance, so Feng comes after Gui Mei. In times of abundance, people often commit mistakes and become wanderers, so Li comes after Feng. When one is in a state of wandering, one must not be arrogant or forceful, but must be humble and compliant, so Xun comes after Li.

巽者入也，入而後說之，故受之以兌，兌者說也。說而後散之，故受之以渙。義曰：人既巽順，物亦和說，故以兌卦次於巽也。說之既久，不可偏繫，必須散之，故以渙卦次於兌也。渙者離也。義曰：物既渙散，必致於乖離也。物不可以終離，故受之以節。義曰：物不可以終離，必須有止節之道也，故以節卦次於渙也。

The *Xugua* says: Xun means entering; after entering, people become joyful, so the next hexagram is *Dui*, which means joy. After joy, there must be dispersion, so the next hexagram is *Huan*. Hu Yuan explains: When a person is humble and obedient, external things will also be harmonious and joyful towards him, so *Dui* comes after *Xun*. Joy cannot last forever; the mind must be dispersed to prevent attachment, so *Huan* comes after *Dui*. The *Xugua* also says: Huan means dispersion. Hu Yuan explains: When things have become dispersed, they inevitably lead to separation. The *Xugua* says: Things cannot remain dispersed forever, so the next hexagram is *Jie*. Hu Yuan explains: Dispersion must have limits; it needs a method of restraint to bring order, so *Jie* comes after *Huan*.

節而信之，故受之以中孚。義曰：為節之道，必須由中之信以符合之，故以中孚次於節也。有其信者必行之，故受之以小過。義曰：孚信之道，或失其正，或過越其事，必須小有所過，故以小過之卦次於中孚也。

The "Xugua" says: When there is restraint and people are convinced, therefore the "Zhongfu" hexagram follows. Hu Yuan explains: To practice the way of restraint must be combined with inner sincerity, otherwise it is only external constraint, so the "Zhongfu" hexagram comes after "Jie"; "Zhongfu" means inner sincerity as a trusted token. The "Xugua" also says: Those who hold sincere trust will surely put it into practice, therefore the " Xiaoguo" hexagram follows. Hu Yuan explains: The way of sincerity, when practiced, may deviate from the right path or exceed the proper measure, inevitably leading to slight excess, so the "Xiaoguo" hexagram comes after "Zhongfu".

有過物者必濟，故受之以既濟。義曰：事既過越，凡矯過者必附人而行之，既附人而行之，則有所濟，故以既濟之卦次於小過也。物不可窮也，故受之以未濟終焉。義曰：物既得所濟，或居安不能慮危，故以未濟之卦次於既濟也。

The "Xugua" says: Those who can surpass the ordinary will surely achieve success, hence the "Ji Ji" hexagram follows. Hu Yuan explains: When matters have slightly exceeded their limits, those who correct mistakes must rely on the strength of the people to carry them out; once they act according to the will of the people, the matter will succeed, so "Ji Ji" comes after "Xiao Guo". The "Xugua" also says: Things will never reach an end, hence the "Wei Ji" hexagram is added at the end. Hu Yuan explains: Although the matter is completed, people often remain secure and do not consider danger, and within success there is already the potential for failure, so "Wei Ji" comes after "Ji Ji".

然觀六十四卦，始於乾坤，終於未濟者，以其乾坤是生成之宗，故為六十四卦之首也。必以未濟而終之者，以其常人之性多失成事，或居安不能慮危，居存不能思亡，以至自取其咎，故以未濟而終之也，此聖人垂教之深也。

Looking at all sixty-four hexagrams, they begin with the hexagrams of Qian (Heaven) and Kun (Earth) and end with the hexagram of Wei Ji (Not Yet Completed): the hexagrams of Qian and Kun are used to start because Qian and Kun are the ultimate sources of generating all things, and thus should be placed first among the sixty-four hexagrams. The hexagram of Wei Ji is used to conclude because ordinary people's nature is often slack after achieving something: they do not think of danger when things are secure, nor of ruin when they are thriving, eventually bringing about their own misfortunes. Therefore, using a hexagram that is not yet completed as the conclusion serves to remind people that human affairs have no end and that vigilance must never be relaxed. The depth of the sage's teaching is precisely here.

義曰：夫《周易》所以言雜卦者，葢孔子取其六十四卦之中人所常行之事，交相錯雜以陳其義也。以其事無常定，物無常體，可以施則施之，可以止則止之，故揉雜諸卦之義以為行事之本，故謂之雜卦也。此十翼之中第十翼也。

Hu Yuan explained: The Zhou Changes includes a separate section called "Zagua," which Confucius selected from the sixty-four hexagrams the situations people commonly encounter in daily life. He arranged them in pairs, intermingling and placing them side by side, using this arrangement to elaborate on the meanings and principles of each hexagram. Human affairs have no fixed patterns, and phenomena do not have fixed forms; when action is needed, it should be taken, and when it is time to stop, it should be halted. Therefore, Confucius combined the meanings of the various hexagrams in a mixed and intertwined manner, serving as the fundamental guidance for conduct and behavior. This section is named "Zagua" for this reason. It is the tenth and last section among Confucius' ten commentaries on the Zhou Changes, known as the "Ten Wings."

乾剛坤柔，比樂師憂。義曰：夫乾用剛健，必以柔順而資之，故曰乾剛坤柔。夫親比之道貴於和順，和順則人心樂，樂得其道則正，樂失其道則憂，必致於行師動眾也。臨觀之義，或與或求。義曰：夫防民之道貴於中正，既中且正，則可以風化於天下；既可以風化於天下，則為下之所相與，或為下之來求也。

The Zage says: The Qian hexagram represents strength, and the Kun hexagram represents softness; the Bi hexagram signifies harmony and joy, while the Shi hexagram signifies worry and toil. Hu Yuan explained: The Qian hexagram employs strength and firmness, but it must rely on softness and compliance to nourish and support it, hence it is said that Qian is strong and Kun is soft. "Bi" refers to the way of mutual attachment and assistance, which values harmony between superiors and inferiors. When harmony is achieved, the people's hearts are joyful. This joy conforms to the right path and is proper. However, once it deviates from the right path, it turns into worry and eventually leads to military campaigns, which is the worry of the Shi hexagram. He also said: The Lin hexagram and the Guan hexagram have opposite meanings; one is about giving, and the other is about seeking. Hu Yuan explained: Governing the people requires uprightness and correctness. When both are present, it is possible to spread education throughout the world. Once education has spread throughout the world, those below will naturally attach themselves and interact, or they may turn to seek something from above.

屯見而不失其居。義曰：夫屯難之世，是君子經綸之時，必須利建侯以安天下，使天下之人皆安其居，不失其所，此則是君子治屯之事也。蒙雜而著。義曰：夫蒙昧之人未知所著，必求賢者以發明之。然而既得賢者以發明之，則無所錯雜而自然著見也。

The Zage says: The Zhun hexagram, though already visible externally, does not lose its place of rest. Hu Yuan explains: Zhun is a time of hardship and initial establishment, which is precisely when the gentleman should engage in governance and order, and must act as the hexagram statement says, "favorable for establishing feudal lords," by bestowing fiefs upon the virtuous to stabilize the world, so that all people may find their proper place and not lose their support, which is the gentleman's way of dealing with Zhun. He also says: The Meng hexagram seems confused at first, but eventually becomes clear. Hu Yuan explains: Those in ignorance do not know what they should understand, and must seek guidance from wise teachers; once they have received enlightenment from the virtuous, their minds will no longer be confused, and the principles will naturally become evident.

震，起也；艮，止也；損益，盛衰之始也。義曰：震，東北之卦，能起生萬物也。艮有止靜之徳，故為止。損益之道與時偕行，可損則損之，可益則益之，故曰盛衰之始也。大畜，時也。義曰：夫物既無妄，天下之人所共信，故為大畜之時也。然大畜其道必須以正，然後畜其物也，是因其時而畜之也。無妄，災也。義曰：夫無妄之時，天下之所共信，人心之所樂與，若以不信之人廁於其間，則自取其災也。

The "Zagua" says: Zhen represents movement, Gen represents stillness; the hexagram of Xin and the hexagram of Yi represent the beginning of transformation from prosperity to decline and from decline to prosperity. Hu Yuan explained: Zhen is located in the Northeast direction, capable of stirring and generating all things, so it is called movement. Gen possesses the virtue of stillness and stability, so it is called stillness. The way of Xin and Yi changes with circumstances; when reduction is needed, reduction should be practiced; when increase is needed, increase should be practiced. One reduction and one increase mark the beginning of transformation from prosperity to decline and from decline to prosperity. He also said: The hexagram of Da Xu discusses timing. Hu Yuan explained: When all things have returned to truth and sincerity, and are trusted by the people of the world, this is the time of great accumulation and gathering as described in the hexagram of Da Xu. However, the way of Da Xu must adhere to the correct path before it can gather and nurture all things, which is to accumulate in accordance with the right timing. He also said: The hexagram of Wu Wang discusses calamity. Hu Yuan explained: When in a state of Wu Wang, people across the world treat each other with sincerity and trust, and people's hearts are inclined to be close and harmonious. If at this time someone who does not uphold righteousness enters among them, then calamity is something he brings upon himself.

萃聚而升不來也。義曰：夫萃聚之時，天下之所和洽也，故能聚。聚之不已，其道必上進可也；若進不由其道則凶，進得其道不還可也。謙輕而豫怠也。義曰：夫謙恭之道不自尊大，是謙輕也；然而為逸豫之道，又自怠也。噬嗑，食也；賁，無色也。義曰：夫雷電相合，如口頤之中齧去其剛梗之物也，故言食也。夫山火之賁貴其文飾，但合於中而已，不在煩多之色，是無所定也。

The *Zagua* says: The *Cui* hexagram signifies gathering together, and the *Sheng* hexagram signifies ascending without returning. Hu Yuan explained: The *Cui* hexagram occurs in a time when the world is harmonious and united, so people can gather together. When gathering continues, its trend inevitably leads to ascending, which is feasible. However, if ascending is not in accordance with the right path, there will be danger. Only by advancing along the correct path, resolute and not turning back, is it proper. He also said: The *Qian* hexagram signifies humility, and the *Yu* hexagram signifies laziness. Hu Yuan explained: The way of humility lies in not being arrogant, which is called "humility and lightness." As for the way of ease and comfort, if pursued excessively, one will fall into laziness. He also said: The *Shihe* hexagram signifies chewing and eating, and the *Ben* hexagram signifies not using heavy decoration. Hu Yuan explained: The *Shihe* hexagram represents thunder and lightning meeting, like the upper and lower jaws of the mouth biting through something hard and obstructive, hence it is called eating. The *Ben* hexagram, with fire beneath the mountain, values ornamentation, but it stops at what is appropriate and does not pursue elaborate and rich colors, hence it does not have fixed colors.

兌見而巽伏也。義曰：夫為兌說之道，必貴其顯見，顯見於外，合於正則吉也。夫巽順之道貴其卑伏，若不能卑伏，則非為行巽之道也。隨，無故也；蠱則飭也。義曰：夫隨時之義不在於有故，可行則行之，可止則止之，故云無故也。夫蠱敗之事必須整飭之，然後事有濟也。

The Zage says: The Dui hexagram is manifested externally, while the Xun hexagram is hidden below. Hu Yuan explains: Practicing the harmonious way of Dui hexagram emphasizes displaying joy; displaying joy externally while following the right path leads to good fortune. The Xun hexagram discusses flexibility and humility; its value lies in being humble and submissive. If one fails to be humble and submissive, then they are not following the way of Xun hexagram. He also says: The Su hexagram signifies no fixed adherence, while the Gu hexagram requires rectification. Hu Yuan explains: The meaning of Su hexagram is to act without being bound by old conventions, acting when appropriate and stopping when necessary, hence it is said 'without cause'. As for the Gu hexagram, which corresponds to decayed matters, rectification and restoration are necessary for things to be accomplished.

剝，爛也；復，反也；晉，晝也；明夷，誅也。義曰：夫五陰一陽，小人剝君子之象也，眾陰消萬物之義也，故云爛。夫五陰在上，一陽在下，是陽氣反覆之時也。夫晉者，日出地上為陽，陽為晝，故曰晝也。夫明入地中，明有所傷，必有誅傷之事。井通而困相遇也。義曰：夫井以濟人為徳，故曰通也。夫物既久困，必須所遇有賢徳之人以出之也。咸，速也。義曰：夫夫婦之道貴於得正，兌為少女，艮為少男，以少男下於少女，是貴速也，故有咸之象也。

The Zage says: The Bao hexagram signifies decay and rot, the Fu hexagram signifies the return of yang energy, the Jin hexagram signifies day, and the Ming Yi hexagram signifies suffering and punishment. Hu Yuan explains: In the Bao hexagram, five yin lines are below advancing step by step, while one yang line is alone above, which is the image of small people eroding the virtuous, and also the meaning of many yin lines wearing down all things, hence it is called "rot." The Fu hexagram, however, has five yin lines above and one yang line arising from below, which is exactly the time when yang energy returns. The Jin hexagram is Fire over Earth, the sun rising above the earth is yang, and yang represents day, hence it is called day. The Ming Yi hexagram is Earth over Fire, the light sinking into the earth, the light having been damaged, there must be punishment and harm. It also says: The Jing hexagram signifies flow, and the Kun hexagram signifies meeting. Hu Yuan explains: A well provides water to benefit the people, hence it is called flow; when a person is long trapped in hardship, he must meet a virtuous person who lifts him up. It also says: The Xian hexagram speaks of speed. Hu Yuan explains: The way of husband and wife lies in each attaining their proper position. The Xian hexagram has above the Dui trigram, representing a young woman, and below the Gen trigram, representing a young man. The young man actively lowers himself to the young woman to seek union, the response comes quickly, hence it is called valuing speed, which is the image of the Xian hexagram's mutualsympathetic response.

恆，久也；渙，離也；節，止也；解，緩也；蹇，難也；睽，外也。義曰：夫婦之道貴於長久，故曰久也。渙散之久，物必乖離也。物不可以久離，必須節止之。解緩者，言天下蹇難解而緩散之。蹇者，山上有水，故曰難也。睽者，乖也，物既乖離，必居於外也。家人，內也；否泰，反其類也；大壯則止，遯則退也。義曰：夫家人之道必處於內也。夫天氣下降，地氣上騰，泰之象也；天氣在上，地氣在下，否之象也，是否泰二卦反其類也。雷在天上，大壯之道，物不可終壯，則必止遯之乃可也。

The "Zagua" says: The hexagram of "Constant" represents enduring, the hexagram of "Dispersal" represents separation, the hexagram of "Restraint" represents regulation, the hexagram of "Release" represents easing, the hexagram of "Obstruction" represents difficulty, and the hexagram of "Strife" represents separation from others. Hu Yuan explains: The way of a husband and wife lies in enduring, so the hexagram of "Constant" speaks of enduring. A state of dispersion lasting too long will inevitably lead to people and things becoming estranged and separated; since things cannot remain separated indefinitely, they must be regulated and restrained by the hexagram of "Restraint." The term "release" refers to the resolution of difficulties in the world, leading to a easing and dispersal of tension. The hexagram of "Obstruction" represents water accumulating on a mountain, making travel difficult and passage blocked, hence it is called difficult. "Strife" means separation and discord; once people and things have become estranged and separated, they naturally reside apart. He also says: The hexagram of "Family" governs the inner, while the hexagram of "Opposition" and the hexagram of "Prosperity" are opposites. The hexagram of "Great Strength" should know when to stop, and the hexagram of "Retreat" should retreat. Hu Yuan explains: The way of managing a family must be based on internal matters. When the yang energy of heaven descends and the yin energy of earth ascends, the two energies interact, which is the image of the hexagram of "Prosperity." When the heavenly energy floats above and the earthly energy sinks below, the two energies do not interact, which is the image of the hexagram of "Opposition." Thus, the hexagrams of "Prosperity" and "Opposition" are opposites. The hexagram of "Great Strength" represents thunder shaking in the sky, with great momentum, but things cannot remain strong forever; when strength reaches its peak, it should stop and instead retreat like the hexagram of "Retreat."

大有，眾也；同人，親也；革，去故也；鼎，取新也；小過，過也；中孚，信也。義曰：夫火在天上，明有所矚，故可大有天下之眾也。與人同者必親也。革，去其故舊者也。鼎有自新之義也。小過者，人情小有過差也。中孚者，有孚信及於天下也。豐，多故也；親寡，旅也。義曰：豐言盛大，髙者懼危，滿者懼溢，故多憂也。親者寡少，故曰旅也。離上而坎下也。義曰：離為日，故宜在上也；坎為水，故宜在下也。

The Zage says: The Dàyǒu hexagram signifies abundance, the Tóngrén hexagram signifies intimacy, the Gé hexagram signifies removing the old, the Dǐng hexagram signifies taking up the new, the Xiǎoguò hexagram signifies slight excess, and the Zhōngfú hexagram signifies sincerity. Hu Yuan explains: The Dàyǒu hexagram has fire above heaven, with its light spreading widely and seeing all things, thus being able to possess the multitude of the world. Those who share the same heart will naturally be close to each other. The Gé hexagram speaks of removing old evils, while the Dǐng hexagram implies cooking and renewing, meaning self-renewal. The Xiǎoguò hexagram refers to slight deviations in human feelings, and the Zhōngfú hexagram refers to sincerity in the heart that can reach the whole world. It also says: The Fēng hexagram brings many worries, and the Lǚ hexagram signifies few close relatives. Hu Yuan explains: Fēng means abundance, and standing high brings fear of falling, while being full brings fear of overflowing, so abundance often brings many worries; a traveler is outside, with few relatives, hence it is called Lǚ. It also says: The Li hexagram is above and the Kan hexagram is below. Hu Yuan explains: Li symbolizes the sun, which should be high above; Kan symbolizes water, which should flow below.

小畜，寡也。義曰：小畜者，言風行天上，不能徧及於物，故曰寡也。履，不處也。義曰：履以謙為本，隨人而行，故不可定處也。需，不進也。義曰：需者，養也，但待其時而養焉，故曰不進也。訟，不親也；大過，顛也。義曰：天水相違，訟之道也，故曰不親。不親者，不相親洽也。大過者，上下相陵，本末顛錯，故曰顛也。

The Zage says: The卦 of Xiao Xu (Small Accumulation) accumulates very little. Hu Yuan explains: Xiao Xu is wind moving over heaven, the wind though it moves, cannot reach all things, hence it accumulates little. He also says: The卦 of Lu (Following) does not stay in one place. Hu Yuan explains: The卦 of Lu takes humility and retreat as its foundation, following others in action, hence it cannot remain fixed in one place. He also says: The卦 of Xu (Necessity) does not advance. Hu Yuan explains: Xu means waiting and nurturing, only waiting for the time to mature and nurture oneself, hence it does not advance. He also says: The卦 of Song (Contention) is not harmonious, and the卦 of Da Guo (Great Excess) is inverted. Hu Yuan explains: The卦 of Song has heaven above and water below, heaven rising and water descending, the two opposing each other, which is the way of contention, hence it is not harmonious; not harmonious means that they cannot be close and harmonious with each other. The卦 of Da Guo has excessive yang strength, with upper and lower parts mutually oppressing each other, the beginning and end, the light and heavy, all inverted, hence it is called inverted.

姤，遇也，柔遇剛也；漸，女歸待男行也。義曰：姤者，遇也，天下遇之時，柔遇剛也。漸者，進也，男女之行必以漸而進之，然後成其夫婦之道也。頤，養正也。義曰：山下有雷，為頤之象，故曰養也，養其正則吉。既濟，定也。義曰：言水火相濟，君臣相得，是天下大治、物性大定之時也。

The *Zagua* says: The *Gou* hexagram is about meeting, where a soft yin approaches a strong yang; the *Jian* hexagram discusses a woman's marriage, which only begins when the man comes to meet her in accordance with propriety. Hu Yuan explained: *Gou* means meeting and union, and when people across the world meet, it is precisely when a single yin line meets the five yang lines. *Jian* means gradual progress; the relationship between men and women must proceed step by step in order to achieve the way of husband and wife. He also said: The *Yi* hexagram is about cultivating the right path. Hu Yuan explained: The *Yi* hexagram has a mountain below a thunder, which is the image of nourishment, so it is called nourishing; if what is nourished is the right path, then good fortune is attained. He also said: The *Ji Ji* hexagram is about stability. Hu Yuan explained: The *Ji Ji* hexagram has water and fire mutually supporting each other, and ruler and subject mutually benefiting, which is precisely the time when the world is well governed and all things are in their proper place.

歸妹，女之終也。義曰：夫女者有適人之義，若従男得其道以成夫婦，此則是女之終者也。未濟，男之窮也。義曰：夫男子之道多失於怠事，故居安不能慮危，以成其未濟，是自取窮之道也。夬，決也，剛決柔也，君子道長，小人道憂也。義曰：夫五陽一陰，是五剛而決一柔也，五君子而決一小人也，故君子之道得以長，小人之道所以憂也。此十翼之中，惟《文言》繫在乾坤之卦內，更不必詳解之。

The *Zagua* says: The *Guimei* hexagram represents a woman's destiny. Hu Yuan explains: A woman is born with the status of being subject to her husband. If she follows the man and adheres to proper rites to form a marriage, this is the culmination of a woman's life. He also says: The *Weijì* hexagram represents a man's困境. Hu Yuan explains: The faults of a man in the world mostly arise from negligence and causing problems. When he is in comfort, he fails to foresee difficulties in advance, eventually leading to affairs that start but do not finish, and thus failing to achieve success, which is the way of self-imposed hardship. He further says: The *Guai* hexagram represents decision-making, which is the decisive action of the strong overcoming the weak. The way of the gentleman gradually grows, while the way of the petty person falls into anxiety. Hu Yuan explains: The *Guai* hexagram has five yang lines below and one yin line above, which represents five strong lines jointly deciding one weak line, that is, five gentlemen collectively dealing with one petty person. Therefore, the way of the gentleman increases, while the way of the petty person becomes anxious. As for the "Ten Wings," only the *Wenyan* section is attached to the *Qian* and *Kun* hexagrams. This has already been discussed earlier, so there is no need to explain it again here.