The Sixth Hexagram: The Image of Ornamentation

離下艮上。賁：亨。小利有攸往。[疏]正義曰：“賁”飾也。以剛柔二象交相文飾也。“賁亨”者，以柔來文剛而得亨通，故曰“賁亨”也。“小利有攸往”者，以剛上文柔，不得中正，故不能大有所往，故云“小利有攸往”也。《彖》曰：賁“亨”，柔來而文剛，故“亨”。分剛上而文柔，故“小利有攸往”。剛柔不分，文何由生？故坤之上六來居二位，“柔來文剛”之義也。柔來文剛，居位得中，是以“亨”。乾之九二，分居上位，分剛上而文柔之義也。剛上文柔，不得中位，不若柔來文剛，故“小利有攸往”。

The hexagram of Qian is composed of Li at the bottom and Gen at the top. The hexagram statement says: "Bian: smooth. Small benefit in going forward." Bian means ornamentation, and it is smooth, so going forward brings small benefit. Kong Yingda explains: "Bian" means ornamentation, which is the mutual ornamentation of the yin and yang lines. The phrase "Bian is smooth" means that the yin line comes to ornament the yang line, thus achieving smoothness, hence "Bian is smooth." The phrase "small benefit in going forward" is because the yang line ascends to ornament the yin line, but does not reach the central position, so it cannot achieve great progress, hence "small benefit in going forward." The Commentary on the Judgment says: "Bian is smooth, because the yin line comes to ornament the yang line, hence 'smooth.' The yang line separates and ascends to ornament the yin line, hence 'small benefit in going forward.'" Wang Bi's annotation explains that if yin and yang are not separated, how can ornamentation arise? Therefore, the upper six of the Kun hexagram comes down to the second position, which is the meaning of "yin comes to ornament yang." When yin comes to ornament yang, it also occupies the central position, hence "smooth." The nine two of the Qian hexagram separates and ascends to the upper position, which is the meaning of "the yang line separates and ascends to ornament the yin line." The yang line ascends to ornament the yin line, but does not occupy the central position, which is less than the case of yin coming to ornament yang, hence "small benefit in going forward."

[疏]“《彖》曰”至“有攸往”。○正義曰：“賁亨柔來而文剛故亨”者，此釋“賁亨”之義。不直言“賁”連云“賁亨”者，由“賁”而致亨，事義相連也，若“大哉乾元”以“元”連“乾”者也。“柔來而文剛，故亨”，柔來文剛，以文相飾，是賁義也。相飾即有為亨，故云“賁亨”。“亨”之下不重，以“賁”字結之者，以“亨”之與“賁”相連而釋，所以“亨”下不得重結“賁”字。分剛上而文柔，故“小利有攸往”者，釋“小利有攸往”義。乾體在下，今分乾之九二，上向文飾坤之上六，是“分剛上而文柔”也。棄此九二之中，往居無立之地，棄善從惡，往無大利，故“小利有攸往”也。

Kong Yingda explains the Commentary on the Judgment from "The Commentary says" to "there is a place to go." The Justification states: The Commentary on the Judgment discusses "Bian is prosperous because the soft line comes and adorns the strong line, thus it is prosperous," which explains the meaning of the Hexagram Statement "Bian is prosperous." It does not merely mention the character "Bian" but combines it with "Bian is prosperous," because prosperity is brought about by "Bian," and the two things are connected in meaning, just as the Commentary on the Judgment of the Qian Hexagram says "How great is the Qian Yuan," combining "Yuan" with "Qian." "The soft line comes and adorns the strong line, thus it is prosperous" means that the soft line comes forward to adorn the strong line, and they adorn each other with ornamentation, which is exactly the meaning of "Bian." Mutual adornment naturally leads to prosperity, so it is said "Bian is prosperous." After the character "prosperous," the character "Bian" is not repeated again to conclude, because "prosperous" and "Bian" are explained together, so "prosperous" cannot be concluded again with "Bian." As for "the strong line goes upward and adorns the soft line, thus there is small benefit in going somewhere," this explains the meaning of "there is small benefit in going somewhere": The Qian element originally is at the bottom, but now the Qian line at the second position is separated and goes upward to adorn the Kun line at the top, which is "the strong line goes upward and adorns the soft line." It abandons the central position of the second line and goes to a place without support, which is abandoning good for evil, thus going to a place without great benefit, so it is said "there is small benefit in going somewhere."

○注“剛柔不分”至“小利有攸往”。○正義曰：坤之上六，何以來居二位不居於初三，乾之九二，何以分居上位不居於五者，乾性剛亢，故以巳九二居坤極；坤性柔順，不為物首，故以巳上六下居乾之二位也。且若柔不分居乾二，剛不分居坤極，則不得文明以止故也。又陽本在上，陰本在下，應分剛而下，分柔而上，何因分剛向上，分柔向下者，今謂此本泰卦故也。若天地交泰，則剛柔得交。若乾上坤下，則是天地否閉，剛柔不得交，故分剛而上，分柔而下也。

The correct explanation of Wang Bi's commentary from "The Yin and Yang are not differentiated" to "It is advantageous to go somewhere small" is as follows. The commentary says: Some people ask: Why does the upper sixth line of the Hexagram of Earth (Kun) come to occupy the second position instead of the first or third? Why does the nine in the second position of the Hexagram of Heaven (Qian) come to occupy the upper position instead of the fifth? This is because the nature of Heaven is strong and lofty, so it allows its nine in the second position to occupy the extreme position of the Earth (Kun) hexagram. The nature of Earth is gentle and yielding, so it does not take the position of the leader of all things, hence allowing its upper sixth line to descend and occupy the second position of the Heaven (Qian) hexagram. Moreover, if the soft does not occupy the second position of Heaven and the strong does not occupy the extreme position of Earth, the image of "civilization with stopping" cannot be formed. Another question is raised: Yang is naturally above, Yin is naturally below; thus, the strong should descend and the soft should ascend. Why here is it the opposite, with the strong ascending and the soft descending? The answer is: The Hexagram of Zhen (Brightness) originates from the Hexagram of Tai (Great Benefit). When Heaven and Earth interact, the strong and the soft can meet. If Heaven is above and Earth is below, it becomes the Hexagram of Pi (Opposition), where Heaven and Earth are closed off, and the strong and the soft cannot meet. Therefore, the strong must ascend and the soft must descend.

剛柔交錯，天文也。剛柔交錯而成文焉，天之文也。[疏]正義曰：天之為體，二象剛柔，剛柔交錯成文，是天文也。文明以止，人文也。止物不以威武而以文明，人之文也。[疏]正義曰：文明，離也；以止，艮也。用此文明之道，裁止於人，是人之文德之教，此賁卦之象。既有天文、人文，欲廣美天文、人文之義，聖人用之以治於物也。

The Commentary on the Judgment says: "The intermingling of firm and yielding elements constitutes the celestial phenomena." Wang Bi's annotation explains that the intermingling of firm and yielding elements forms a pattern, which is the celestial pattern. Kong Yingda elaborates: Heaven as a whole contains both firm and yielding aspects; the intermingling of firm and yielding elements forms a pattern, which is the celestial pattern. The Commentary on the Judgment also says: "Civilization with restraint constitutes the human phenomena." Wang Bi explains that restraining all things without using force but with civilization constitutes the human pattern. Kong Yingda elaborates: "Civilization" refers to the lower trigram Li (Fire), "with restraint" refers to the upper trigram Gen (Mountain); using this way of civilization to regulate and restrain people is the human virtue of education, which is precisely the image of the卦 of Zhen (Brightness). Since there is both celestial phenomena and human phenomena, the Commentary on the Judgment expands and praises the meaning of celestial and human phenomena, explaining that sages use them to govern all things.

觀乎“天文”，以察時變；觀乎“人文”，以化成天下。觀天之文，則時變可知也；觀人之文，則化成可為也。[疏]正義曰：“觀乎天文，以察時變”者，言聖人當觀視天文，剛柔交錯，相飾成文，以察四時變化。若四月純陽用事，陰在其中，靡草死也。十月純陰用事，陽在其中，齊麥生也。是觀剛柔而察時變也。“觀乎人文以化成天下”者，言聖人觀察人文，則《詩》、《書》、《禮》、《樂》之謂，當法此教而“化成天下”也。

The Commentary on the Judgment says: "By observing the celestial phenomena, one can discern the changes of time; by observing human culture, one can transform the world." Wang Bi's commentary explains: observing the patterns of heaven, one can understand the changes of the four seasons; observing the patterns of human culture, one can achieve the transformation of the world. Kong Yingda's commentary elaborates: "By observing the celestial phenomena to discern the changes of time" means that sages should observe the celestial phenomena, looking at the intermingling of the strong and the flexible, which form patterns, and thus discern the changes of the four seasons. For example, in the fourth month, when pure yang is in command, yin energy is already contained within it, causing the靡草 to wither; in the tenth month, when pure yin is in command, yang energy is already contained within it, causing the荠麦 to sprout. This is observing the interplay of strong and flexible to discern the sequence of time. "By observing human culture to transform the world" means that sages observe human culture, referring to the classics such as the Book of Poetry, the Book of Documents, the Book of Rites, and the Book of Music, which are the means of education and transformation, and should be emulated to "transform the world."

《象》曰：山下有火，賁。君子以明庶政，無敢折獄。處賁之時，止物以文明，不可以威刑，故“君子以明庶政”，而“無敢折獄”。[疏]正義曰：“山下有火賁”者，欲見火上照山，有光明文飾也。又取山含火之光明，象君子內含文明，以理庶政，故云“山有火賁”也。“以明庶政”者，用此文章明達以治理庶政也。“無敢折獄”者，勿得直用果敢，折斷訟獄。

The Image Commentary says: "Under the mountain there is fire, which is the image of Zhen. The gentleman uses it to clarify various government affairs, and dares not decide lawsuits." Under the mountain there is fire, which is the image of the Zhen hexagram; the gentleman takes it as a model, using civilization to govern all kinds of administrative matters, and dares not use it to decide lawsuits. Wang Bi's commentary explains: in the time of the Zhen hexagram, restraining all things should be done through civilization, not through harsh punishments, so "the gentleman uses it to clarify various government affairs" and "dares not decide lawsuits." Kong Yingda further explains: what is meant by "under the mountain there is fire, Zhen" is that the fire's light shines upward to illuminate the mountain, symbolizing the image of brightness and adornment; also, the mountain contains the brightness of fire, symbolizing the gentleman who internally possesses the virtue of civilization, using it to govern various administrative matters. Therefore, it is said "the mountain has fire, Zhen." What is meant by "using it to clarify various government affairs" is using this brilliance and clarity to manage numerous state affairs. What is meant by "dares not decide lawsuits" is that one should not rely solely on decisive spirit to judge disputes.

初九：賁其趾，舍車而徒。在賁之始，以剛處下，居於無位，棄於不義，安夫徒步以從其志者也。故飾其趾，舍車而徒，義弗乘之謂也。[疏]正義曰：在《賁》之始，以剛處下，居於無位之地，乃棄於不義之車，而從有義之徒步，故云“舍車而徒”。以其志行高絜，不苟就輿乘，是以義不肯乘，故《象》云“義弗乘”也。《象》曰：“舍車而徒”，義弗乘也。

The line statement of the first line of the Qian hexagram says, "He decorates his toes and abandons the carriage to walk on foot." Wang Bi explains that the initial line is at the beginning of the Qian hexagram, with a yang line in the lower position, residing in a place without official position. Therefore, it prefers to abandon things that are not in accordance with righteousness and chooses to walk on foot, following his own will. Thus, he decorates his toes and abandons the carriage to walk on foot, which is precisely the meaning of not being appropriate to ride. Kong Yingda elaborates that the initial line is at the beginning of the Qian hexagram, with a yang line in the lower position, residing in a place without official position. Therefore, he abandons the carriage, which is not in accordance with righteousness, and chooses to walk on foot, which is in accordance with righteousness. Because his aspirations are noble and pure, he refuses to be hypocritical and ride a carriage. This is due to righteousness and his refusal to ride, so the Image Commentary says, "Righteousness does not permit riding." The Image Commentary says, "Abandoning the carriage and walking on foot" means that it is not appropriate to ride according to righteousness.

六二：賁其須。得其位而無應，三亦無應，俱無應而比焉，近而相得者也。“須”之為物，上附者也。循其所履以附於上，故曰“賁其須”也。[疏]正義曰：“賁其須”者，須是上須於面，六二常上附於三，若似賁飾其須也。循其所履，以附於上，與上同為興起，故《象》云“與上興”也。《象》曰：“賁其須”，與上興也。

The Line Statement of the second line of the Gen hexagram says: "He decorates his beard." Wang Bi explains that the second line occupies the correct position but has no corresponding line, and the third line also has no corresponding line. Both have no corresponding lines but are adjacent to each other, thus forming a relationship of mutual benefit through proximity. The beard is something that grows upward; the second line follows its position and attaches itself to the third line above, hence "He decorates his beard." Kong Yingda elaborates that the beard grows on the face and grows upward. The second line constantly attaches itself upward to the third line, just as one decorates his beard. It follows its position and attaches itself to the one above, rising together with it, hence the Image Commentary says "rising together with the superior." The Image Commentary says "He decorates his beard," meaning rising together with the superior.

九三：賁如濡如，永貞吉。處下體之極，居得其位，與二相比，俱履其正，和合相潤，以成其文者也。既得其飾，又得其潤，故曰“賁如濡如”也。永保其貞，物莫之陵，故曰“永貞吉”也。[疏]正義曰：“賁如濡如”者，賁如，華飾之貌。濡如，潤澤之理。居得其位，與二相比，和合文飾，而有潤澤，故曰：“賁如濡如”。其美如此，長保貞吉，物莫之陵，故《象》云：“永貞之吉，終莫之陵”也。《象》曰：“永貞”之“吉”，終莫之陵也。

The text of the Qian (Zhen) hexagram's third line says: "Beren ruru, yong zhen ji." Ornamentation is added and it is also moistened, and if one maintains uprightness for a long time, it will be auspicious. Wang Bi's commentary explains that the third line is at the extreme position of the lower trigram and is in the correct position, adjacent to the sixth line. Both lines are in the correct position and harmonize with each other, thus achieving ornamentation and moistening. Therefore, it is said "Berenu ru." Having achieved ornamentation and moistening, it is said "Berenu ru." Being so beautiful, if one maintains uprightness for a long time, external things cannot oppress it, hence "yong zhen ji." Kong Yingda's commentary elaborates that "Berenu ru" refers to the appearance of ornamentation and the state of being moistened. The third line is in the correct position and adjacent to the sixth line, harmonizing and achieving ornamentation, and also being moistened, hence "Berenu ru." Its beauty is thus achieved, and if one maintains uprightness for a long time, external things cannot oppress it, so the Image Commentary says "yong zhen ji, zhong mo zhi ling." The Image Commentary says: "The auspiciousness of 'yong zhen' is that ultimately no one can oppress it."

六四：賁如皤如，白馬翰如。匪寇，婚媾。有應在初而閡於三，為己寇難，二志相感，不獲通亨，欲靜則疑初之應，欲進則懼三之難，故或飾或素，內懷疑懼也。鮮絜其馬，“翰如”以待，雖履正位，未敢果其志也。三為剛猛，未可輕犯，匪寇乃婚，終無尤也。[疏]“《象》曰永貞之吉”至“匪寇婚媾”。正義曰：“賁如皤如”者，皤是素白之色。六四有應在初，欲往從之，三為已難，故已猶豫。或以文絜，故“賁如”也；或守質素，故“皤如”也。“白馬翰如”者，但鮮絜其馬，其色“翰如”，徘徊待之，未敢輒進也。“匪寇婚媾”者，若非九三為已寇害，乃得與初為婚媾也。

The text of the Qian hexagram's fourth line says: "Beren like white, a white horse galloping forward. Not a robber, but a marriage partner." Either adorned or plain white, the white horse is clean and bright; the one coming is not a robber, but a suitor. Wang Bi's commentary explains that the fourth line corresponds with the first line, but is blocked by the third line. The third line becomes its own trouble. The two parties have mutual feelings but cannot communicate. Wanting to be calm, it is still attached to the corresponding first line; wanting to move forward, it fears the difficulty from the third line. Therefore, it sometimes decorates, sometimes remains plain, with inner doubt and fear. It keeps the horse clean and bright, waiting with eagerness, though it is in a proper position, it still dares not act rashly. The third line is strong and cannot be easily approached. Waiting for the arrival of not a robber but a marriage partner, it ultimately has no mistake. Kong Yingda's commentary explains from "The Image says: 'Everlasting sincerity brings good fortune'" to "Not a robber, but a marriage partner." The commentary says: "Beren like white" refers to "white" as plain white. The fourth line corresponds with the first line, wanting to go forward, but the third line blocks it, so it hesitates. Sometimes it is concerned with decoration and beauty, hence "Beren"; sometimes it holds to plainness and white, hence "皤如." "A white horse galloping forward" means keeping the horse clean and bright, with its coat "huan ru," hesitating to move forward. "Not a robber, but a marriage partner" means that if the third line were not a trouble, it could form a marriage with the first line.

《象》曰：六四當位，疑也。“匪寇，婚媾”，終無尢也。[疏]正義曰：“六四當位疑”者，以其當位，得與初為應，但礙於三，故遲疑也。若不當位，則與初非應，何須欲往而致遲疑也？“匪寇婚媾，終無尢”者，釋“匪寇婚媾”之義。若待匪有寇難乃為婚媾，則終無尢過。若犯寇難而為婚媾，則終有尢也。

The Image Commentary says: "Six in the Fourth is in the right position, hence there is doubt. 'Not a bandit, but a marriage partner,' in the end there will be no blame." Kong Yingda elaborates that the phrase "Six in the Fourth is in the right position and thus doubtful" means that because it is in the proper position, it can form the correct correspondence with Nine at the Beginning. However, it is obstructed by Nine in the Third, hence the hesitation. If it were not in the right position, it would not correspond with Nine at the Beginning in the first place, so why would there be hesitation? The phrase "Not a bandit, but a marriage partner, in the end there will be no blame" explains the meaning of "Not a bandit, but a marriage partner." If the marriage is completed when there is no danger, there will be no mistake; but if the marriage is completed while facing danger, there will be a mistake.

六五：賁于丘園，束帛戔戔。吝，終吉。處得尊位，為飾之主，飾之盛者也。施飾於物，其道害也。施飾丘園，盛莫大焉，故賁於束帛，丘園乃落，賁于丘園帛，乃“戔戔”。用莫過儉，泰而能約，故必“吝”焉乃得終吉也。[疏]“六五，賁于丘園”至“終吉”。○正義曰：“賁于丘園”者，丘園是質素之處。六五“處得尊位，為飾之主”。若能施飾在於質素之處，不華侈費用，則所束之帛，“戔戔”眾多也。“吝終吉”者，初時儉約，故是其“吝”也。必儉約之“吝”，乃得“終吉”，而有喜也，故《象》云“六五之吉，有喜”也。

The text of the Qian (Gentle) hexagram's sixth line says: "Beneath the hill and garden, bundles of silk are meager. There is a sense of limitation, but ultimately it brings good fortune." Applying ornamentation to simple places like hills and gardens, the bundles of silk accumulate in abundance; at first it seems stingy, but in the end it brings good fortune. Wang Bi's commentary explains that the sixth line is in a noble position and is the main subject of ornamentation. The greatest ornamentation is achieved when it is applied to simple things. Applying ornamentation to objects harms the way; applying it to simple places like hills and gardens achieves the greatest beauty. Therefore, if ornamentation is applied to silk and treasures, the simplicity of the hills and gardens is lost; if ornamentation is applied to the hills and gardens, the silk becomes meager. There is no better measure than frugality. Being in a prosperous state while restraining oneself, this 'limitation' is necessary to ultimately achieve good fortune. Kong Yingda's commentary explains from "Sixth line, Gentle beneath the hill and garden" to "ultimately good fortune." The justice says: "Gentle beneath the hill and garden" refers to simple and pure places. The sixth line is in a noble position and is the main subject of ornamentation. If ornamentation is applied to simple things without extravagance, the bundles of silk will be meager. "Limitation ultimately brings good fortune" means that at first there is frugality and restraint, hence the 'limitation'; precisely because of this frugal 'limitation,' one can achieve 'ultimate good fortune' and rejoice. Therefore, the Image Commentary says, "The good fortune of the sixth line brings joy."

○注“處得尊位”至“乃得終吉也”。○正義曰：“為飾之主，飾之盛者”，若宮室輿服之屬，五為飾主。若施設華飾在於輿服宮館之物，則大道損害也。“施飾丘園盛莫大焉”者，丘謂丘墟，園謂園圃。唯草木所生，是質素之處，非華美之所。若能施飾，每事質素，與丘園相似，“盛莫大焉”。故“賁於束帛，丘園乃落”者，束帛，財物也。舉束帛言之，則金銀珠玉之等皆是也。若賁飾於此束帛，珍寶則素質之道乃隕落，故云“丘園乃落”也。“賁于丘園，帛乃戔戔”者，設飾在於丘園質素之所，則不靡費財物，束帛乃“戔戔”眾多也。諸儒以為若賁飾束帛，不用聘士，則丘園之上乃落也。若賁飾丘園之士與之，故束帛乃“戔戔”也。諸家注《易》，多為此解。但今案：輔嗣之《注》全無聘賢之意，且爻之與《象》，亦無待士之文。輔嗣云：“用莫過儉，泰而能約，故必吝焉，乃得終吉。”此則普論為國之道，不尚華侈，而貴儉約也。若從先師，唯用束帛招聘丘園，以儉約待賢，豈其義也？所以漢聘隱士，或乃用羔雁玄纁，蒲輪駟馬，豈止“束帛”之間，而云儉約之事？今觀《注》意，故為此解耳。

The commentary explains Wang Bi's annotations from "being in a position of honor" to "thus achieving a favorable outcome." The correct interpretation says: the annotations discuss "the master of ornamentation, the most elaborate ornamentation," referring to palaces, carriages, clothing, and similar items; the sixth line in the fifth position is the master of these ornaments. If elaborate adornments are applied to carriages, clothing, palaces, and pavilions, the great way is harmed. The annotations also say "adorn the hills and gardens, and nothing is greater than this," where "hills" refers to hills and ruins, and "gardens" refers to garden plots, which only grow grass and trees, being simple and pure places, not places of ornamentation. If ornamentation is applied and everything remains simple, resembling hills and gardens, then "nothing is greater than this." The annotations also say "adorn with bundles of silk, and the hills and gardens will fall," where "bundles of silk" refer to wealth, taking bundles of silk as an example, which includes gold, silver, jewels, and so on. If ornamentation is applied to these bundles of silk and treasures, the essence of simplicity is lost, hence "the hills and gardens will fall." The annotations also say "adorn the hills and gardens, and the bundles of silk will be meager," meaning placing ornamentation in such simple places will not waste resources, so the bundles of silk naturally become "meager" in number. Various earlier scholars believed: if bundles of silk are used for ornamentation but not used to hire virtuous men, the recluses in the hills and gardens will decline; if used to adorn the virtuous men in the hills and gardens and give them bundles of silk, then the bundles of silk will be "meager" in number. Most interpretations of the Book of Changes are like this. However, upon examining Wang Fushis' annotations, there is entirely no mention of hiring virtuous men, and neither the line statement nor the image commentary contain any words about honoring virtuous men. Wang Fushis says "use nothing more than frugality, being prosperous yet restrained, thus inevitably being stingy, and thus achieving a favorable outcome," which is a general discussion on governing the country, not valuing extravagance but valuing frugality. If we follow the interpretation of earlier scholars, using bundles of silk only to hire recluses in the hills and gardens, treating them with frugality, how can this be reasonable? During the Han dynasty, when they recruited recluses, they sometimes used lambs, geese, and bundles of silk in black and red, and sent them with straw-wheeled carts and four-horse carriages, not just "bundles of silk," how can this be considered frugal? Now following the original meaning of the annotations, we have given the above explanation.

《象》曰：六五之“吉”，有喜也。上九：白賁，無咎。處飾之終，飾終反素，故在其質素，不勞文飾而“無咎”也。以白為飾，而無患憂，得志者也。[疏]正義曰：“白賁無咎”者，“處飾之終”，飾終則反素，故在其質素，不勞文飾，故曰：“白賁無咎”也。守志任真，得其本性，故《象》云“上得志”也。言居上得志也。《象》曰：“白賁無咎”，上得志也。

The Image Commentary says: The "auspiciousness" of the line Six in the Fifth is due to a joyful situation. The text of the Cai (Brightness) hexagram, at the line Nine at the Top, states: "White brightness, no blame." Using white as ornamentation, there is no fault. Wang Bi's commentary explains: Nine at the Top is at the end of ornamentation. When ornamentation reaches its limit, it returns to simplicity, so it remains in its own essence, without the need for ornamentation, thus having no blame. To adorn with white without worry is to achieve one's aspirations. Kong Yingda's commentary elaborates: The phrase "white brightness, no blame" refers to being at the end of ornamentation. When ornamentation reaches its limit, it returns to simplicity, so it remains in its essence, without the need for ornamentation, hence "white brightness, no blame." It maintains its aspirations and remains true to its nature, thus attaining its inherent nature. Therefore, the Image Commentary says "achieving one's aspirations," meaning being in a high position and fulfilling one's aspirations. The Image Commentary says "white brightness, no blame" refers to being in a high position and fulfilling one's aspirations.

坤下艮上。剝：不利有攸往。[疏]正義曰：“剝”者，剝落也。今陰長變剛，剛陽剝落，故稱“剝”也。小人既長，故“不利有攸往”也。《彖》曰：剝，剝也，柔變剛也。“不利有攸往”，小人長也。順而止之，觀象也。君子尚消息盈虛，天行也。“坤”順而“艮”止也。所以“順而止之”，不敢以剛止者，以觀其形象也。強亢激拂，觸忤以隕身，身既傾焉。功又不就，非君子之所尚也。

The hexagram Bao consists of the trigram Kun (Earth) below and Gen (Mountain) above. The hexagram statement says: "Bao: It is not advantageous to go forward." During the time of decline, it is not beneficial to proceed. Kong Yingda explains: "Bao" means decline. At this time, Yin energy grows and transforms the strong lines into weak ones, and the strong Yang is being declined, hence it is called "Bao." Since the petty people have already grown strong, it is not advantageous to go forward. The Commentary on the Judgment says: "Bao means decline, the soft transforming the strong. 'It is not advantageous to go forward' because the petty people have grown strong. 'Following the smooth and stopping it' refers to observing the image. The gentleman values the waxing and waning, the full and empty, which is the way of Heaven." Wang Bi's commentary explains that the lower trigram "Kun" represents following, and the upper trigram "Gen" represents stopping. The reason for "following the smooth and stopping it" is that one should not use strength to stop it, but rather observe the appearance and demeanor of the other. If one acts forcefully, defiantly, and opposes, it may offend the superior and lead to loss of life. Once the body is ruined, the achievements will also be lost. This is not what the gentleman values.

[疏]“彖曰”至“天行也”。○正義曰：“剝，剝也”者，釋剝卦名為“剝”，不知何以稱“剝”，故釋云“剝”者解“剝”之義，是陰長解剝於陽也。“柔變剛”者，釋所以此卦名剝之意也。“不利有攸往，小人道長”者，此釋“不利有攸往”之義。小人道長，世既闇亂，何由可進？往則遇災，故“不利有攸往”也。“順而止之觀象”者，明在剝之時，世既無道，君子行之，不敢顯其剛直，但以柔順止約其上，唯望君上形象，量其顏色而止也。“君子尚消息盈虛天行”者，解所以在剝之時，順而止之。觀其顏色形象者，須量時制變，隨物而動。君子通達物理，貴尚消息盈虛，道消之時，行消道也，道息之時，行息道也；在盈之時，行盈道也；在虛之時，行虛道也。若值消虛之時，存身避害，“危行言遜”也。若值盈息之時，極言正諫，建事立功也。“天行”謂逐時消息盈虛，乃天道之所行也。春夏始生之時，天氣盛大，秋冬嚴殺之時，天氣消滅，故云“天行”也。

Kong Yingda explains the section from "Tuan says" to "the movement of heaven" in the Commentary on the Judgment. The correct interpretation says: "Pei, meaning to peel off," explains why the hexagram is called "Pei." Readers may not know why it is called "Pei," so the Commentary on the Judgment clarifies that "Pei" means to peel off, referring to the growth of yin and the peeling away of yang lines. "The transformation of softness into strength" explains the reason for the name "Pei." "It is not advantageous to go on a journey; the way of the petty person is growing longer" explains the meaning of "it is not advantageous to go on a journey." The way of the petty person is growing, the world is already in disorder, where can the gentleman go to advance? To go forward would bring disaster, hence "it is not advantageous to go on a journey." "Following and stopping, observing the image" indicates that in a time of peeling off, the world is already without virtue, so the gentleman does not dare to display his integrity, but instead uses softness to stop and restrain those above, observing the expression of the ruler, estimating his color and stopping at the right time. "The gentleman values the waxing and waning, the full and the empty, as the movement of heaven" explains why, in the time of peeling off, one should follow and stop, and observe the expression of the ruler. One must measure the situation and make flexible adjustments, acting according to the circumstances. The gentleman understands the principles of things, values the waxing and waning, the full and the empty. When the way is declining, one should act in accordance with decline; when the way is resting, one should act in accordance with rest; when one is in fullness, one should act in accordance with fullness; when one is in emptiness, one should act in accordance with emptiness. If one encounters a time of decline and emptiness, one should preserve oneself and avoid disaster, as said in the Analects of Confucius, "acting with integrity and speaking humbly." If one encounters a time of fullness and growth, one should speak out honestly and establish achievements. "The movement of heaven" refers to the waxing and waning, the full and the empty, following the sequence of time, which is the movement of the heavenly way. In spring and summer, when all things are newly born, the weather is grand; in autumn and winter, when all things are declining, the weather is reduced. Hence it is said "the movement of heaven."

○注“坤順而艮止也”至“君子之所尚也”。○正義曰：“非君子之所尚”者，不逐時消息盈虛，於無道之時，剛亢激拂，觸忤以隕身；身既傾隕，功又不就，“非君子之所尚也”。《象》曰：山附於地，剝。上以厚下安宅。“厚下”者，無不見剝也。“安宅”者，物不失處也。“厚下安宅”，治“剝”之道也。[疏]正義曰：“山附於地剝”者，山本高峻，今附於地，即是剝落之象，故云“山附於地剝”也。“上以厚下安宅”者，剝之為義，從下而起，故在上之人，當須豐厚於下，安物之居，以防於剝也。

The commentary explains Wang Bi's annotation from "Kun is yielding and Gen is still" to "This is what a gentleman values." The correct interpretation says: the annotation discusses "not what a gentleman values," meaning not acting in accordance with the times, but instead forcefully asserting oneself in times of disorder, being overly vigorous and rebellious, thus offending the sovereign and losing one's life. Once one's body is ruined, one's achievements also fail, hence "this is not what a gentleman values." The Image Commentary says: "Mountains attached to the earth, this is the trigram of Pei. The superior person takes this as a model, to enrich the people below and to secure their dwelling." Mountains attaching to the earth represent the trigram of Pei; those in superior positions should take this as a model, to enrich the people below and to secure their dwelling. "Enriching the people below and securing their dwelling" is the proper way to govern a time of decline. Kong Yingda further explains: "Mountains attached to the earth, this is Pei." Mountains are originally lofty, but now they are attached to the earth, which is the image of decline, hence "mountains attached to the earth, this is Pei." "The superior person enriches the people below and secures their dwelling" means that the principle of decline originates from below, so those in superior positions should enrich the people below and secure the dwelling of all things, thus preventing decline.

初六：剝床以足，蔑貞凶。床者，人之所以安也。“剝床以足”，猶云剝床之足也。“蔑”猶削也。剝床之足，滅下之道也。下道始滅，剛隕柔長，則正削而凶來也。[疏]正義曰：“剝床以足”者，床者人之所以安處也。在剝之初，剝道從下而起，剝床之足，言床足已“剝”也。下道始滅也。“蔑貞凶”者，蔑，削也。貞，正也。下道既蔑，則以侵削其貞正，所以“凶”也。《象》曰：“剝床以足”，以滅下也。[疏]正義曰：“釋剝床以足”之義。床在人下，足又在床下。今剝床之足，是盡滅於下也。

The Line Statement of the first line of the Bao hexagram says: "Peeling the bed from the foot, destroying the correct path brings misfortune." Peeling the bed starts from the foot, damaging the correct path, leading to danger. Wang Bi's commentary explains that the bed is something people use for rest. "Peeling the bed from the foot" means peeling off the foot of the bed. "Mie" is like "sharpening" or "cutting away." Peeling off the foot of the bed signifies the beginning of destruction at the lower part; once the lower part is destroyed, the strong line falls and the weak line grows, thus the correct path is cut away, leading to misfortune. Kong Yingda further explains: "Peeling the bed from the foot" refers to the bed being a place for people to rest; at the beginning of the Bao hexagram, the process of peeling starts from the lower part, peeling the foot of the bed means the foot of the bed has already been peeled, indicating the beginning of destruction at the lower part. As for "destroying the correct path," "mie" means cutting away, and "zheng" means the correct path; once the lower part has been cut away, it will further cut away the correct path, hence "misfortune." The Image Commentary says: "Peeling the bed from the foot" means destroying the lower part. Kong Yingda further explains this meaning: the bed is below a person, and the foot of the bed is below the bed; now peeling off the foot of the bed is exactly cutting away the lower part completely.

六二，剝床以辨，蔑貞凶。“蔑”猶甚極之辭也。辨者，足之上也。剝道浸長，故“剝”其辨也。稍近於“床”，轉欲滅物之所處，長柔而削正。以斯為德，物所棄也。[疏]“六二”至“蔑貞凶”。○正義曰：“剝床以辨”者，辨，謂床身之下，無足之上，足與床身分辨之處也。今剝落侵上，乃至於“辨”，是漸近人身，故云“剝床以辨”也。“蔑貞凶”者，蔑，削也。削除中正之道，故“凶”也。初六“蔑貞”，但小削而已，六二“蔑貞”，是削之甚極，故更云“蔑貞凶”也。長此陰柔，削其正道，以此為德，則物之所棄。故《象》云“未有與”也。言無人與助之也。

The Line Statement of the Sixth Line of the Bao hexagram says: "Bao chu yi bian, mie zhen xiong." This means that the bed is being stripped away up to the part above the foot of the bed, damaging the upright path and resulting in misfortune. Wang Bi's commentary explains that "mie" is a term indicating extreme degree. "Bian" refers to the part above the foot of the bed. The process of stripping away gradually progresses, so it reaches "bian"; it has already slightly approached the body, and is about to eliminate the place where people rest. Cultivating excessive yin and damaging the upright path, and taking this as one's virtue, will lead to being abandoned by all things. Kong Yingda's commentary explains from "Six in the Second" to "mie zhen xiong." The Justification says: "Bao chu yi bian" refers to the part below the bed frame and above the foot, the boundary between the bed frame and the foot. Now the stripping is moving upward, having reached "bian," which is gradually approaching the body, hence "bao chu yi bian." As for "mie zhen xiong," "mie" means to cut away, removing the upright path, hence "xiong." The First Six says "mie zhen," which is only a slight damage; the Sixth Two says "mie zhen," which is damage to the extreme, hence again saying "mie zhen xiong." Cultivating such excessive yin and damaging its upright path, and taking this as one's virtue, will lead to being abandoned by all things, hence the Image Commentary says "wei you yu," meaning no one is willing to help it.

○注“蔑猶甚極”至“物所棄也”。○正義曰：“蔑猶甚極之辭”者，初既稱“蔑”，二又稱“蔑”，“蔑”上覆“蔑”，此為蔑甚極，故云“蔑猶甚極之辭”也。“蔑”謂微蔑，物之見削，則微蔑也，故以“蔑”為“削”。“稍近於床轉欲蔑物之處”者，物之所處謂床也。今剝道既至於辨，在床體下畔之間，是將欲滅床，故云“轉欲滅物之所處”也。《象》曰：“剝床以辨”，未有與也。

The commentary explains that "蔑" means extreme reduction, because "蔑" is used for the first time in "初六" and again in "六二," so "蔑" is used twice, indicating extreme reduction, hence "蔑犹甚极之辞." "蔑" means slight reduction, and when things are reduced, they become small, so "蔑" is interpreted as "cutting down." The commentary says "稍近於床，转欲蔑物之处," meaning that the place where people rest is the bed; now the process of decline has reached "辨," which is at the lower edge of the bed, and it is about to destroy the entire bed, so it is said "转欲灭物之所处." The "Image Commentary" says, "剥床以辨," meaning that there is no one to help yet.

六三：剝之，無咎。與上為應，群陰剝陽，我獨協焉，雖處於剝，可以“無咎”。[疏]正義曰：六三與上九為應，雖在剝陽之時，獨能與陽相應，雖失位處剝而“無咎”也。《象》曰：“剝之，無咎”，失上下也。三上下各有二陰，而二獨應於陽，則“失上下”也。[疏]正義曰：釋所以無咎之義。上下群陰皆悉剝陽也，己獨能違失上下之情而往應之，所以“無咎”也。

The Line Statement of the sixth line in the third position of the Bao hexagram says: "Bao, no blame." Being in a state of decline does not result in fault. Wang Bi's commentary explains that the sixth line corresponds with the ninth line above, while all the yin lines are stripping away the yang lines. Only this line corresponds with the yang line, so even though it is in a time of decline, it can still have no blame. Kong Yingda's commentary elaborates that the sixth line forms a correct correspondence with the ninth line above. Although it is during the time when all the yin lines are stripping away the yang lines, it alone can correspond with the yang line. Therefore, even though it is out of position and in a state of decline, it still has no blame. The Image Commentary says: "Bao, no blame," because it goes against the upper and lower yin lines. Wang Bi's commentary explains that the sixth line has two yin lines above and below it, yet this line alone corresponds with the yang line. This is called "losing the upper and lower." Kong Yingda elaborates that this explains the reason for having no blame: all the upper and lower yin lines are stripping away the yang lines, yet this line alone goes against the intention of the upper and lower yin lines to correspond with the yang line, hence "no blame."

六四：剝床以膚，凶。初二剝床，民所以安，未剝其身也。至四剝道浸長，床既剝盡，以及人身，小人遂盛，物將失身，豈唯削正，靡所不凶。[疏]正義曰：四道浸長，剝床已盡，乃至人之膚體，物皆失身，所以凶也。《象》曰：“剝床以膚”，切近災也。[疏]正義曰：“切近災”者，其災已至，故云“切近災”也。

The Line Statement of the sixth line in the fourth position of the Bao hexagram says: "Bao chuang yi fu, xiong." The bed has been stripped down to the skin, which is ominous. Wang Bi's commentary explains that in the first line and the second line, the stripping affects the bed, which is something the common people use for their comfort, and it has not yet reached the person's body. By the fourth line, the process of stripping gradually intensifies, and the bed has already been completely stripped away, thus affecting the person's body; the petty people then become powerful, and all things will lose their essence, not only damaging the upright and correct but leading to danger everywhere. Kong Yingda elaborates that by the fourth line, the process of stripping gradually grows, the bed has already been completely stripped away, thus extending to the person's skin and body, and all things can no longer preserve themselves, hence the ominous situation. The Image Commentary says: "Bao chuang yi fu" indicates that the disaster is already close at hand. Kong Yingda explains that the phrase "cutting near disaster" means that the disaster has already arrived, hence it is said "cutting near disaster."

六五：貫魚，以宮人寵，無不利。處剝之時，居得尊位，為“剝”之主者也。“剝”之為害，小人得寵，以消君子者也。若能施寵小人，於宮人而己，不害於正，則所寵雖眾，終無尤也。“貫魚”謂此眾陰也，駢頭相次，似“貫魚”也。[疏]正義曰：“貫魚以宮人寵”者，處得尊位，“為剝之主”，剝之為害，小人得寵以消君子。“貫魚”者，謂眾陰也。駢頭相次，似若貫穿之魚。此六五若能處待眾陰，但以宮人之寵相似。宮人被寵，不害正事，則終無尤過，無所不利，故云“無不利”。故《象》云“終無尤也”。《象》曰：“以宮人寵”，終無尤也。

The Line Statement of the sixth line in the fifth position of the "Bao" hexagram says: "They are like a string of fish, giving favor only to the palace attendants, which brings no disadvantage." This refers to the orderly arrangement of the lines, like a string of fish, and limiting favor to the palace attendants, which does not harm the right path. Wang Bi explains that the sixth line in the fifth position is in the time of decline and holds a position of honor, making it the main line of the "Bao" hexagram. The harm of "Bao" lies in the favor given to petty people, which diminishes the virtuous. If the favor given to petty people is limited to the level of favor given to palace attendants, which does not interfere with the proper course, then even though many are favored, there will be no mistake. "Guan Yu" refers to these yin lines, which are arranged head to tail, like fish strung together. Kong Yingda elaborates that "Guan Yu with the favor of palace attendants" means that the sixth line in the fifth position is in a position of honor, "as the main line of Bao." The harm of Bao is the favor given to petty people, which diminishes the virtuous. "Guan Yu" refers to the many yin lines, which are arranged head to tail, like fish strung together. If the sixth line in the fifth position treats these many yin lines in this way, giving them only the favor given to palace attendants, which does not interfere with the proper course, then there will be no mistake, and everything will be beneficial, hence the statement "there is no disadvantage." The Image Commentary says: "giving favor to palace attendants," which results in no mistake.

上九：碩果不食，君子得輿，小人剝廬。處卦之終，獨全不落，故果至於碩而不見食也。君子居之，則為民覆蔭；小人用之，則剝下所庇也。[疏]正義曰：“碩果不食”者，處卦之終，獨得完全，不被剝落，猶如碩大之果，不為人食也。“君子得輿”者，若君子而居此位，能覆蔭於下，使得全安，是君子居之，則得車輿也。若小人居之，下無庇廕，在下之人，被剝徹廬舍也。《象》曰：“君子得輿”，民所載也。“小人剝廬”，終不可用也。[疏]正義曰：“君子得輿民所載”者，釋“得輿”之義。若君，剝徹民之廬舍，此小人終不可用為君也。

The Line Statement of the sixth line of the upper trigram of the Hexagram of Splitting says: "A large fruit is not eaten, the gentleman receives a carriage, the petty person loses his house." A large fruit is not eaten; if a gentleman is in this position, he will receive a carriage, but if a petty person is in this position, even his house will be stripped away. Wang Bi's commentary explains: The upper ninth line is at the end of the entire hexagram, and it alone remains intact without being stripped away, so the fruit grows large and is not eaten. If a gentleman is in this position, he can shelter the people; if a petty person is in this position, he will strip away the things that the people rely on for shelter. Kong Yingda's commentary elaborates: The phrase "a large fruit is not eaten" refers to the upper ninth line being at the end of the hexagram and remaining intact without being stripped away, like a large fruit not being eaten. As for "the gentleman receives a carriage," if a gentleman is in this position, he can shelter the people and ensure their safety, so he receives the carriage as a means of transportation. If a petty person is in this position, the people do not receive shelter, and even their houses will be destroyed. The Image Commentary says: "The gentleman receives a carriage" means he is carried by the people; "the petty person loses his house" indicates that a petty person should not be entrusted with power. Kong Yingda elaborates further: The phrase "the gentleman receives a carriage because the people carry him" explains the meaning of "receiving a carriage." The original text here has a missing character, and the following text continues: if a petty person is in power, he will destroy the people's houses, and such a petty person should not be used as a ruler.

震下坤上。復：亨。出入無疾，朋來無咎。反復其道，七日來復，利有攸往。[疏]正義曰：“復亨”者，陽氣反覆而得亨通，故云“復亨”也。“出入無疾”者，出則剛長，入則陽反，理會其時，故無疾病也。“朋來無咎”者，朋謂陽也。反覆眾陽，朋聚而來，則“無咎”也。若非陽眾來，則有咎，以其眾陽之來，故“無咎”也。“反復其道，七日來復”者，欲速反之與復而得其道，不可過遠。唯七日則來復，乃合於道也。“利有攸往”者，以陽氣方長，往則小人道消，故“利有攸往”也。

The hexagram Fu is composed of Zhen below and Kun above. The hexagram statement says: "Fu:亨. Going out and coming in without obstruction, companions come without blame. Reversing and following the path, after seven days it returns, it is advantageous to go somewhere." Yang qi returns, thus achieving smoothness; going out and coming in are both without impediment, and the coming of like elements brings no misfortune; moving back and forth along the path, after seven days it returns, thus it is advantageous to go somewhere. Kong Yingda explains that "Fu:亨" refers to yang qi returning and thus achieving smoothness, hence "Fu:亨." "Going out and coming in without obstruction" means that going out involves the growth of strong lines, and coming in involves yang qi returning, both in accordance with the proper sequence, thus there is no harm. "Companions come without blame" refers to "companions" as yang lines; yang qi moving back and forth, with many yang lines gathering like companions, thus there is no misfortune. If the many yang lines did not come, there would be misfortune; precisely because the many yang lines come, there is "no blame." "Reversing and following the path, after seven days it returns" means wanting to return quickly and to return again quickly while following the proper path, the interval should not be too long, so only after seven days does it return, thus conforming to the path. "It is advantageous to go somewhere" is because yang qi is growing, and going forward leads to the retreat of the small person's path, hence "it is advantageous to go somewhere."

《彖》曰：“復，亨”，剛反動而以順行，是以“出入無疾”，入則為反，出則剛長，故“無疾”。疾猶病也。“朋來無咎”，“朋”謂陽也。[疏]“彖曰”至“無咎”。○正義曰：“復亨”者，以陽復則亨，故以亨連復而釋之也。“剛反動而以順行”者，既上釋“復亨”之義，又下釋“出入無疾朋來無咎”之理，故云“是以出入無疾朋來無咎”也。“反復其道，七日來復”陽氣始剝盡至來復時，凡七日。

The Commentary on the Judgment says: " 'Recovery leads to success,' because the yang line returns, moves, and proceeds in accordance with the yin's smoothness, hence 'entering and exiting without illness.' " Yang returns, moves, and proceeds in accordance with the yin's smoothness, so 'entering and exiting without illness.' Wang Bi's annotation explains that 'entering' refers to returning, and 'exiting' refers to the growth of the yang line, so there is no illness; 'illness' refers to disease. The Commentary on the Judgment then says: " 'Many come without blame.' " Wang Bi's annotation explains that 'many' refers to the yang lines. Kong Yingda's commentary explains from "The Commentary says" to "without blame." The正义 says: the term "recovery leads to success" is because the yang energy returns and thus becomes smooth, so the term "success" is connected with "recovery." The phrase "the yang line returns, moves, and proceeds in accordance with the yin's smoothness" first explains the meaning of "recovery leads to success" in the previous text, and then explains the reason for "entering and exiting without illness, many come without blame" in the following text, so the Commentary on the Judgment says "therefore entering and exiting without illness, many come without blame." The Commentary on the Judgment also cites the hexagram statement "reversing its path, after seven days it returns," Wang Bi's annotation explains that from the time the yang energy begins to be stripped away until the time it returns, it takes seven days.

[疏]正義曰：“陽氣始剝盡”，謂陽氣始於剝盡之後，至陽氣來復時，凡經七日。觀《注》之意，陽氣從剝盡之後，至於反覆，凡經七日。其《注》分明。如褚氏、莊氏並云“五月一陰生，至十一月一陽生”，凡七月。而云“七日”，不云“月”者，欲見陽長須速，故變月言日。今輔嗣云“剝盡”至“來復”，是從盡至來復，經七日也。若從五月言之，何得云“始盡”也？又臨卦亦是陽長而言八月，今《復卦》亦是陽長，何以獨變月而稱七日？觀《注》之意，必謂不然，亦用《易緯》六日七分之義，同鄭康成之說。但於文省略，不復具言。案《易緯稽覽圖》云：“卦氣起中孚。”故離、坎、震、兌，各主其一方，其餘六十卦，卦有六爻，爻別主一日，凡主三百六十日。餘有五日四分日之一者，每日分為八十分，五日分為四百分四分日之一又為二十分，是四百二十分。六十卦分之，六七四十二卦，別各得七分，是每卦得六日七分也。剝卦陽氣之盡在於九月之末，十月當純坤用事。坤卦有六日七分。坤卦之盡，則復卦陽來，是從剝盡至陽氣來復，隔坤之一卦六日七分，舉成數言之，故輔嗣言“凡七日”也。“反覆”者，則出入之義。反謂入而倒反覆謂既反，之後復而向上也。

Kong Yingda explained: Wang Bi's comment that "the yang energy begins to be completely stripped away" means that from the time the yang energy is completely stripped away until the time it returns, it takes seven days. Looking at the meaning of the commentary, from the time the yang energy is completely stripped away until it returns, it takes seven days, and the commentary makes this clear. People like Chu Zhongdu and Zhuang氏 said that "in May the yin begins to grow, and in November the yang begins to grow," which is a total of seven months; they thought that the text says "seven days" instead of "month" to show that the growth of yang energy is rapid, so they changed "month" to "day." Now, Fu Si's statement that it is from "complete stripping away" to "returning," meaning from the time of complete stripping away to the time of returning, takes seven days; if we count from May, how can it be called "beginning to be complete"? Moreover, the hexagram Lin also refers to the growth of yang energy and calls it "eight months," but now the hexagram Fu also refers to the growth of yang energy, so why does it specifically use "seven days" instead of "month"? Looking at the meaning of the commentary, it must not accept that view, but rather adopt the meaning from the "Yi Wei" of "six days and seven parts," which is the same as Zheng Xuan's view, but only briefly mentioned without detailed explanation. According to the "Ji Lian Tu" in the "Yi Wei," the hexagram energy begins from Zhongfu. Therefore, the four main hexagrams, Li, Kan, Zhen, and Dui, each govern one of the four cardinal directions, southeast, northwest, and so on, and are not included in the distribution; the remaining sixty hexagrams each have six lines, and each line governs one day, totaling three hundred and sixty days. A year is three hundred and sixty-five and one fourth days, subtracting these three hundred and sixty days leaves five and one fourth days: dividing each day into eighty parts, five days make four hundred parts, and one fourth day is twenty parts, totaling four hundred and twenty parts; distributing these among the sixty hexagrams, each hexagram gets seven parts, so each hexagram actually corresponds to six days and seven parts. The yang energy of the hexagram Bao is completely stripped away by the end of September, and in October, the hexagram Kun takes over, which corresponds to six days and seven parts; once the energy of Kun is exhausted, the yang energy of Fu begins. Therefore, from the time the yang energy is completely stripped away to the time the yang energy returns, there is an interval of the six days and seven parts of the hexagram Kun. Taking the completed number, Fu Si said "seven days." As for "returning," it means "entering and exiting": "returning" means entering and turning back, and "returning again" means having returned and then moving upward.

天行也。以天之行，反覆不過七日，復之不可遠也。[疏]正義曰：“反復其道，七日來復。天行”者，以天行釋“反復其道七日來復”之義。言反之與復得合其道。唯七日而來復，不可久遠也。此是天之所行也。天之陽氣絕滅之後，不過七日，陽氣復生，此乃天之自然之理，故曰“天行”也。

The Commentary on the Judgment says: "This refers to the movement of heaven." Wang Bi's annotation explains: According to the movement of heaven, its cycle does not exceed seven days, and the return period should not be too long. Kong Yingda's commentary elaborates: "Returning and repeating its course, after seven days it comes back. 'Heaven's movement'" uses the movement of heaven to explain the meaning of "returning and repeating its course, after seven days it comes back": it means that returning and repeating must conform to the regular course, and after only seven days it returns, not too long, which is precisely the pattern of heaven's movement. After the yang energy of heaven is exhausted, within seven days the yang energy regenerates again. This is a natural principle, so it is said "heaven's movement."

“利有攸往”，剛長也。往則小人道消也。[疏]正義曰：“以剛長”釋“利有攸往”之義也。復，其見天地之心乎。復者，反本之謂也，天地以本為心者也。凡動息則靜，靜非對動者也。語息則默，默非對語者也。然則天地雖大，富有萬物，雷動風行，運化萬變，寂然至無，是其本矣。故動息地中，乃天地之心見也。若其以有為心，則異類未獲具存矣。

The Commentary on the Judgment says: " 'It is advantageous to go somewhere' because of the strength and dominance of the yang. " Wang Bi's annotation explains that when one goes forward, the way of the petty person retreats. Kong Yingda's commentary elaborates that this uses "strength and dominance of yang" to explain the meaning of "it is advantageous to go somewhere." The Commentary on the Judgment also says: "Returning, can it be that we see the heart of heaven and earth?" From the hexagram of Returning, one can roughly see the original heart of heaven and earth. Wang Bi explains that "returning" means returning to the root. Heaven and earth take the root as their heart. Whenever movement stops, it returns to stillness, but stillness is not generated in opposition to movement; when speech stops, it returns to silence, but silence is not generated in opposition to speech. Thus, although heaven and earth are vast and rich with myriad things, with thunder moving and wind spreading, producing countless transformations, the state of absolute stillness and nothingness is their root. Therefore, when movement stops in the center, the heart of heaven and earth becomes evident. If heaven and earth took "being" as their heart, then things not of the same kind could not be preserved together.

[疏]“復見天地之心乎”。○正義曰：“復其見天地之心乎”者，此贊明覆卦之義。天地養萬物，以靜為心，不為而物自為，不生而物自生，寂然不動，此天地之心也。此復卦之象，“動”息地中，雷在地下，息而不動，靜寂之義，與天地之心相似。觀此復象，乃“見天地之心”也。天地非有主宰，何得有心？以人事之心，託天地以示法爾。

Kong Yingda explains the sentence "Can we see the heart of heaven and earth?" The commentary says: what is meant by "returning to see the heart of heaven and earth" is to praise and clarify the meaning of the hexagram Fu. Heaven and earth nurture all things, and their essence is stillness. They do not intentionally create, yet things naturally arise; they do not intentionally generate, yet things naturally come into being. They are still and unmoving, which is the heart of heaven and earth. The image of the hexagram Fu is that movement has ceased beneath the earth, and the thunder is hidden underground, resting and unmoving, which signifies stillness. This is similar to the heart of heaven and earth. By observing the image of the hexagram Fu, one can "see the heart of heaven and earth." In reality, heaven and earth have no sovereign or ruler, so how can they truly have a heart? It is merely using the concept of "heart" in human affairs to寄托 on heaven and earth, in order to illustrate the principles.

○注“復者反本之謂也”至“未獲具存矣”。○正義曰：“復者反本之謂也”者，往前離本處而去，今更反於本處，是“反本”之謂也。“天地以本為心”者，“本”謂靜也。言天地寂然不動，是“以本為心”者也。凡動息則靜，靜非對動者也。天地之動，靜為其本，動為其末，言靜時多也，動時少也。若暫時而動，止息則歸靜，是靜非對動，言靜之為本，自然而有，非對動而生靜，故曰“靜非對動”者也。“語息則默，默非對語”者，語則聲之動，默則口之靜，是不語之時，恆常默也。非是對語有默以動靜語默，而地別體，故云“非對”也。云“天地雖大，富有萬物，雷動風行，運化萬變”者，此言天地之動也。言“寂然至無是其本矣”者，凡有二義：一者萬物雖運動於外，而天地寂然至於其內也。外是其末，內是其本，言天地無心也。二者雖雷動風行，千化萬變，若其雷風止息，運化停住之後，亦寂然至無也。“若其以有為心，則異類未獲具存”者，凡以無為心，則物我齊致，親疏一等，則不害異類，彼此獲寧。若其以有為心，則我之自我，不能普及於物，物之自物，不能普賴於我，物則被害，故“未獲具存”也。

The commentary explains Wang Bi's annotations from "Fu zhe fan ben zhi wei ye" to "wei hu jù cun yi". The correct interpretation says: the annotation "Fu zhe fan ben zhi wei ye" means that returning to the original state is called "fan ben", referring to having left the original place and now returning to it. The annotation "Tian di yi ben wei xin" refers to "ben" as stillness; the heavens and earth are still and unmoving, which is "yi ben wei xin". The annotation "Fan dong xi ze jing, jing fei dui dong zhe ye" means that when movement ceases, stillness arises; stillness is not something that exists in opposition to movement. The movement of heaven and earth takes stillness as its fundamental nature and movement as its secondary aspect, indicating that stillness is more prevalent and movement less so. If movement is only temporary and ceases to return to stillness, it shows that stillness is inherent by nature, not arising due to movement. Therefore, stillness is not opposed to movement. The annotation "Yu xi ze mo, mo fei dui yu" means that speech is the movement of sound, and silence is the stillness of speech. When there is no speech, one is constantly in a state of silence, not because there is speech that creates silence. Movement and stillness, speech and silence, each have their own fundamental nature, thus they are not opposites. The annotation "Tian di sui da, fù yǒu wàn wù, lei dong feng xing, yùn hua wan bian" refers to the movement of heaven and earth. The annotation "Ji ran zhi wu shi qi ben yi" has two meanings: first, although all things are constantly moving outside, the heavens and earth remain still and inactive within, indicating that the outside is secondary and the inside is fundamental, thus the heavens and earth have no will; second, although there is thunder moving and wind traveling, and myriad changes, once thunder and wind cease and transformation stops, they return to a state of complete stillness and nothingness. The annotation "Ru qi yi you wei xin, ze yi lei wei hu jù cun" means that if one takes "wu" as the mind, all things and oneself are equal, treating near and far alike, thus not harming things different from oneself, allowing all to be at peace; but if one takes "you" as the mind, then I am only myself, unable to encompass all things, and things are only things, unable to rely on me, thus all things will suffer, and none can be preserved together.

《象》曰：雷在地中，復。先王以至日閉關，商旅不行，后不省方。方，事也。冬至，陰之復也。夏至，陽之復也。故為復則至於寂然大靜，先王則天地而行者也。動復則靜，行復則止，事復則無事也。[疏]“《象》曰”至“后不省方”。○正義曰：“雷在地中復”者，雷是動物，復卦以動息為主，故曰“雷在地中”。“先王以至日閉關”者，先王象此復卦，以二至之日閉塞其關，使商旅不行於道路也。“后不省方”者，方，事也。后不省視其方事也。以地掩閉於雷，故關門掩閉，商旅不行。君后掩閉於事，皆取“動息”之義。

The Image Commentary says: "Thunder in the earth, returning. The former kings closed the borders on the winter solstice, merchants did not travel, and the sovereign did not inspect the regions." Thunder hidden in the earth is the image of the Returning Hexagram. The former kings took this as a model, closing the borders on the winter solstice and summer solstice, so that merchants did not travel and the sovereign did not inspect the regions. Wang Bi's commentary explains that "fang" means "affairs." The winter solstice is the return of yin energy, and the summer solstice is the return of yang energy; therefore, when speaking of "returning," it refers to great stillness. The former kings acted in accordance with heaven and earth. When movement reaches its end, it returns to stillness; when action reaches its end, it returns to rest; when affairs reach their end, they return to no affairs. Kong Yingda's commentary explains from "The Image says" to "the sovereign did not inspect the regions." The Justification says: the phrase "Thunder in the earth, returning" refers to thunder, which is a moving thing, but the Returning Hexagram focuses on ceasing movement, hence "Thunder in the earth." The phrase "the former kings closed the borders on the winter solstice and summer solstice" means that the former kings took the Returning Hexagram as a model, closing the borders on these two days so that merchants did not travel on the roads. The phrase "the sovereign did not inspect the regions" refers to "fang" meaning "affairs." The sovereign did not inspect his affairs. Because the earth concealed thunder below, the gates were closed, merchants did not travel; the sovereign concealed his affairs, taking the meaning of ceasing movement.

○注“方事也”至“事復則無事也”。○正義曰：“方，事”者，恐“方”是四方境域，故以“方”為事也。言至日不但不可出行，亦不可省視事也。“冬至陰之復，夏至陽之復”者，復謂反本，靜為動本。冬至一陽生，是陽動用而陰復於靜也。夏至一陰生，是陰動用而陽復於靜也。“動復則靜，行復則止，事復則無事”者，動而反覆則歸靜，行而反覆則歸止，事而反覆則歸於無事也。

The commentary explains Wang Bi's annotation from "Fang shi ye" to "Shi fu ze wu shi ye." The correct interpretation says: the annotation interprets "fang" as "shi" (affairs), to prevent readers from taking "fang" as the four directions. This means that on the days of winter solstice and summer solstice, one should not travel and should not attend to state affairs. The annotation mentions "winter solstice is the return of yin, summer solstice is the return of yang," where "fu" means returning to the root. Stillness is the root of movement: on winter solstice, the first yang begins to arise, which is the beginning of movement, and yin returns to stillness; on summer solstice, the first yin begins to arise, which is the beginning of movement, and yang returns to stillness. The annotation says "movement returns to stillness, movement returns to stillness, affairs return to no affairs," meaning that when movement reaches its return, it becomes stillness; when movement reaches its return, it becomes stillness; when affairs reach their return, they become no affairs.

初九：不遠復，無祗悔，元吉。最處復初，始復者也。復之不速，遂至迷凶，不遠而復，幾悔而反，以此修身，患難遠矣。錯之於事，其始庶幾乎？故“元吉”也。[疏]正義曰：“不遠復”者，最處復初，是始復者也。既在陽復，即能從而復之，是迷而不遠，即能復也。“無祗悔元吉”者，韓氏云：“祗，大也。”既能速復，是無大悔，所以大吉。《象》曰：“不遠”之復，以脩身也。[疏]正義曰：“釋不遠之復”也。所以不遠速復者，以能脩正其身，有過則改故也。

The Line Statement of the first line of the initial hexagram Fu (Return) says: "Not far from returning, no great regret, great good fortune." If one returns before going far, there will be no great regret, and it is great good fortune. Wang Bi's commentary explains: The initial line is at the beginning of the hexagram Fu, being the first line that returns. If the return is not quick, one may become lost and lead to misfortune; but if one returns before going far, and turns back when about to regret, using this attitude to cultivate oneself, calamities and misfortunes will naturally be avoided. Applying this principle to doing things, its beginning is nearly in accordance with the Way. Therefore, it is "great good fortune." Kong Yingda elaborates: What is meant by "not far from returning" is that the initial line is at the beginning of the hexagram Fu, being the first line that returns. Since one is in the time of returning of the Yang energy, one can follow and return, which is returning before going far and thus being able to return quickly even if there is a loss. What is meant by "no great regret, great good fortune" is that Han Kangbo says: "Zhi means great." Since one can return quickly, there is no great regret, hence great good fortune. The Image Commentary says: "Not far" and returning is used for self-cultivation. Kong Yingda elaborates: This is explaining "not far returning." One can return quickly before going far because one can correct oneself and correct mistakes when they occur.

六二：休復，吉。得位處中，最比於初。上無陽爻以疑其親，陽為仁行，在初之上而附順之，下仁之謂也。既處中位，親仁善鄰，復之休也。[疏]正義曰：得位處中，最比於初，陽為仁行，已在其上，附而順之，是降下於仁，是休美之復，故云“休復吉”也。以其下仁，所以“吉”也。故《象》云“休復之吉，以下仁也”。《象》曰：“休復”之吉，以下仁也。

The Line Statement of the second line of the复卦 says: "Restoring virtue, it is auspicious." This refers to a beautiful and proper restoration. Wang Bi explains that the six in the second position has attained the correct position and is in the center, being closest to the nine at the beginning. There are no other yang lines above to cause doubt about this closeness. Yang represents virtuous conduct, and the six in the second position is above the nine at the beginning but adheres and submits to it. This is called "lowering oneself to be beneath the virtuous," meaning to place oneself below the virtuous person. Since it is in the central position, close to the virtuous person, and friendly with neighbors, it is a beautiful and proper restoration. Kong Yingda elaborates that the six in the second position has attained the correct position in the center, being closest to the nine at the beginning. Yang represents virtuous conduct, and although the six in the second position is above the nine at the beginning, it adheres and submits to it, which is lowering oneself to be beneath the virtuous. This is a beautiful and proper restoration, hence it is said "restoring virtue is auspicious." Because it is willing to place itself beneath the virtuous, it is "auspicious." Therefore, the Image Commentary says, "The auspiciousness of restoring virtue is because of lowering oneself to be beneath the virtuous." The Image Commentary says that the auspiciousness of "restoring virtue" is due to lowering oneself to be beneath the virtuous.

六三：頻復，厲無咎。頻，頻蹙之貌也。處下體之終，雖愈於上六之迷，巳失復遠矣，是以蹙也。蹙而求復，未至於迷，故雖危無咎也。復道宜速，蹙而乃復，義雖無咎，它來難保。[疏]“《象》曰休復之吉”至“無咎”。○正義曰：“頻復”者，頻謂頻蹙。六三處下體之上，去復稍遠，雖勝於上六迷復，猶頻蹙而復，復道宜速，謂蹙而求復也。去復猶近，雖有危厲，於義無咎。故《象》云“義無咎”也。注“頻蹙之貌”至“它來難保”。○正義曰：“義雖無咎，它來難保”者，去復未甚大遠，於義雖復無咎，謂以道自守，得“無咎”也。若自守之外，更有他事而來，則難可保此無咎之吉也。所以《象》云“義無咎”，守常之義得無咎也。《象》曰：“頻復”之厲，義無咎也。

The Line Statement of the sixth line in the third position of the Repeated Hexagram says: "Frequent return, danger but no blame." Returning repeatedly, although dangerous, does not result in fault. Wang Bi's commentary explains: "Frequent" refers to the appearance of furrowed brows. The sixth line in the third position is at the end of the lower trigram, although it surpasses the sixth line above in not returning from confusion, it has already moved away from the place of return. Therefore, it is worried and frowns. Returning with furrowed brows does not yet lead to confusion, so although dangerous, there is no fault. The way of returning is valued for its speed; returning with furrowed brows indicates a return, and in terms of righteousness, although there is no fault, if other matters arise, it is hard to ensure safety. Kong Yingda's commentary explains from "The Image Commentary says 'Restoring is auspicious'" to "no blame." The Justification says: the term "frequent return" refers to "frequent" as furrowed brows. The sixth line in the third position is at the top of the lower trigram, and although it is somewhat further from the place of return than the sixth line above, it still returns by furrowing its brows; the way of returning is valued for its speed, hence it is described as returning with furrowed brows. Although it is still relatively close to the place of return, there is still danger, but in terms of principle, there is no fault, so the Image Commentary says "righteousness has no blame." The commentary then explains Wang Bi's note from "the appearance of furrowed brows" to "it is hard to ensure safety." The Justification says: the note says "although righteousness has no blame, it is hard to ensure safety," meaning that the sixth line in the third position is still not too far from the place of return; in terms of principle, although there is no blame, it refers to being able to hold fast to the correct path and thus achieve "no blame"; if other matters arise beyond self-preservation, this auspiciousness of no blame may not be maintained. Therefore, the Image Commentary says "righteousness has no blame," referring to the principle of holding fast to the constant path. The Image Commentary says: the danger of "frequent return" is in terms of principle, there is no blame.

六四：中行獨復。四上下各有二陰而處厥中，履得其位而應於初，獨得所復，順道而反，物莫之犯，故曰“中行獨復”也。[疏]“《象》曰”至“中行獨復”。○正義曰：“中行獨復”者，處於上卦之下，上下各有二陰，巳獨應初，居在眾陰之中，故云“中行”。獨自應初，故云“獨復”。從道而歸，故《象》云“以從道也”。《象》曰：“中行獨復”，以從道也。

The Classic text of the Hexagram of Reversal states: "Middle movement alone returns." Walking among many yin lines, it alone returns. Wang Bi's commentary explains that the sixth line in the fourth position has two yin lines above and below it, and it is in the middle. Its position is correct and it corresponds with the first line of nine. Only it attains the place of return, following the correct path and returning, with external things unable to interfere, hence "middle movement alone returns." Kong Yingda's commentary explains from "The Image Commentary says" to "middle movement alone returns." The Justification says: "Middle movement alone returns" refers to the sixth line in the fourth position being at the lowest of the upper trigram, with two yin lines above and below, and only itself corresponding with the first line of nine. It is in the midst of many yin lines, hence "middle movement"; it alone corresponds with the first line of nine, hence "alone returns." It returns by following the correct path, so the Image Commentary says "following the path." The Image Commentary says "middle movement alone returns" because it follows the path.

六五：敦復，無悔。居厚而履中，居厚則無怨，履中則可以自考，雖不足以及“休復”之吉，守厚以復，悔可免也。[疏]正義曰：“敦復無悔”者，處坤之中，是敦厚於復，故云“敦復”。既能履中，又能自考成其行。既居敦厚物，無所怨，雖不及六二之“休復”，猶得免於悔吝，故云“無悔”也。《象》曰：“敦復，無悔”，中以自考也。[疏]正義曰：釋“無悔”之義。以其處中，能自考其身，故“無悔”也。

The Line Statement of the sixth line of the hexagram of Return says: "Return with sincerity, there is no regret." Returning with sincerity, there is no regret. Wang Bi's commentary explains: The sixth line is in a position of great virtue and also occupies the central position. Being in a position of great virtue does not invite resentment, and occupying the central position allows for self-examination. Although it is not as auspicious as the second line "Resting in return," returning with sincerity can still avoid regret. Kong Yingda further explains: The phrase "Return with sincerity, there is no regret" refers to the sixth line being in the body of the earth trigram, thus achieving sincerity in returning. It is both in the central position and capable of self-examination, thus cultivating virtue. Since it is sincere, all things have no resentment towards it. Although it is not as good as the second line's "Resting in return," it can still avoid regret and contempt, hence "there is no regret." The Image Commentary says: "Return with sincerity, there is no regret," because it is in the central position and capable of self-examination. Kong Yingda further explains: This is explaining the reason for "there is no regret." Because the sixth line is in the central position, it can examine itself, hence "there is no regret."

上六：迷復，凶，有災眚。用行師，終有大敗。以其國君凶，至于十年不克征。最處復後，是迷者也。以迷求復，故曰“迷復”也。用之行師，難用有克也，終必大敗。用之於國，則反乎君道也。大敗乃復量斯勢也。雖復十年修之，猶未能征也。[疏]“上六迷復凶”至“不克征”。○正義曰：“迷復凶”者，最處復後，是迷闇於復。“以迷求復”，所以“凶”也。“有災眚”者，闇於復道，必無福慶，唯有災眚也。“用行師終有大敗”者，所為既凶，故用之行師，必無克勝，唯“終有大敗”也。“以其國君凶”者，以，用也。用此迷復於其國內，則反違君道，所以凶也。“至于十年不克征”者，師敗國凶，量斯形勢，雖至十年猶不能征伐。以其迷闇不復，而反違於君道，故《象》云“迷復之凶，反君道也”。《象》曰：“迷復”之凶，反君道也。

The line statement of the sixth line at the top of the复 (Returning) hexagram says: "Mistaken return, misfortune, with calamity and disaster. If used for military campaign, ultimately there will be great defeat. It is disastrous for the sovereign, leading to ten years without success in military expeditions." Losing one's way and not knowing to return, it is dangerous, and there will be natural disasters and human calamities; using it for military campaigns will inevitably result in great defeat; applying it to state governance, the sovereign will also suffer misfortune, and for ten years it will not be possible to launch military campaigns. Wang Bi's commentary explains that the sixth line at the top is the last line of the Returning hexagram, and it is the line that is lost; trying to return while being lost, thus it is called "mistaken return." Using this attitude in military campaigns makes it difficult to win, and ultimately leads to great defeat; applying it to state governance violates the way of a sovereign. After great defeat, assessing the situation, even if ten years are spent on restoration, it is still not possible to launch military campaigns. Kong Yingda's commentary explains from "Mistaken return, misfortune" to "not able to campaign." The "Justice" says: "Mistaken return, misfortune" refers to the sixth line at the top being at the end of the Returning hexagram, and being confused about the way of returning; "trying to return while being confused," thus "misfortune." "With calamity and disaster" refers to being confused about the way of returning, which certainly brings no blessings, only natural disasters and human calamities. "If used for military campaign, ultimately there will be great defeat" refers to the actions already being dangerous, using it for military campaigns will certainly not lead to victory, only "ultimately great defeat." "With the sovereign suffering misfortune" refers to "using" meaning "applying"; applying this confused return to domestic affairs violates the way of a sovereign, thus it is dangerous. "Leading to ten years without success in military expeditions" refers to the army having suffered defeat and the state being in danger, assessing the situation, even if ten years pass, it is still not possible to launch military campaigns. Because it is confused and does not know to return, it violates the way of a sovereign, thus the "Image Commentary" says "the misfortune of mistaken return is the violation of the sovereign's way." The "Image Commentary" says: "The misfortune of mistaken return is the violation of the sovereign's way."

震下乾上。無妄：元、亨、利、貞。其匪正有眚，不利有攸往。[疏]正義曰：無妄者，以剛為內主，動而能健，以此臨下，物皆無敢詐偽虛妄，俱行實理，所以大得亨通，利於貞正，故曰“元亨利貞”也。“其匪正有眚不利有攸往”者，物既無妄，當以正道行之。若其匪依正道，則有眚災，不利有所往也。

The hexagram of Wuwang is composed of Zhen below and Qian above. The hexagram statement says: "Wuwang: Yuan, Heng, Li, Zhen. If not following the right path, there will be calamity, and it is not advantageous to go somewhere." During the time of Wuwang, great success is achieved and it is favorable to maintain uprightness. If one does not follow the correct path, there will be disaster and it is not advisable to go anywhere. Kong Yingda explains that "Wuwang" refers to a strong line as the main element of the inner trigram, which is dynamic and strong, thus governing those below. Because of this, all things dare not deceive or act falsely, but instead follow the truth, hence achieving great success and favoring uprightness, hence the statement "Yuan, Heng, Li, Zhen." The phrase "If not following the right path, there will be calamity, and it is not advantageous to go somewhere" means that since all things are not acting falsely, they should follow the correct path. If they do not follow the correct path, there will be disaster and it is not advisable to go anywhere.

《彖》曰：無妄，剛自外來而為主於內。謂震也。動而健，震動而乾健也。[疏]正義曰：以此卦象釋能致無妄之義。以震之剛從外而來，為主於內，震動而乾健，故能使物“無妄”也。剛中而應。謂五也。[疏]正義曰：明爻義能致無妄。九五以剛處中，六二應之，是“剛中而應”。剛中則能制斷虛實，有應則物所順從，不敢虛妄也。

The Commentary on the Judgment says: "Without Pretense, the strong comes from outside and becomes the master within." Wang Bi's annotation explains that this refers to the lower trigram Zhen. The Commentary on the Judgment also says: "It moves and is strong." Wang Bi's annotation explains that Zhen represents movement and Qian represents strength. Kong Yingda elaborates that this uses the trigram imagery to explain the reason for "Without Pretense": the strong line of Zhen comes from outside and becomes the master of the inner trigram, shaking and strong, thus making all things dare not be false or pretentious. The Commentary on the Judgment also says: "Strong and central, with a responding line." Wang Bi's annotation explains that this refers to the nine in the fifth position. Kong Yingda elaborates that this shows the meaning of the line positions can also lead to "Without Pretense." The nine in the fifth position, a strong line in the middle of the upper trigram, corresponds with the six in the second, which is "strong and central with a responding line." Being strong and central allows for the discernment between emptiness and reality; with mutual response above and below, all things obey and dare not be false or pretentious.

大亨以正，天之命也。剛自外來，而為主於內，動而愈健。“剛中而應”，威剛方正，私慾不行，何可以妄？使有妄之道滅，無妄之道成，非大亨利貞而何？剛自外來，而為主於內，則柔邪之道消矣。動而愈健，則剛直之道通矣。“剛中而應”，則齊明之德著矣。故“大亨以正”也。天之教命，何可犯乎？何可妄乎？是以匪正則有眚，而“不利有攸往”也。[疏]“大亨以正，天之命也”。○正義曰：釋“元亨利貞”之義。威剛方正，私慾不行，何可以妄？此天之教命也。天道純陽，剛而能健，是乾德相似，故云“天之命”也。既是天命，豈可犯乎？○注“剛自外來”至“不利有攸往”也。○正義曰：云“使有妄之道滅，無妄之道成”者，妄，謂虛妄矯詐，不循正理。若無剛中之主，柔弱邪僻，則物皆詐妄，是有妄之道興也。今遇剛中之主，威嚴剛正，在下畏威，不敢詐妄，是有妄之道滅，無妄之道成。

The Commentary on the Judgment says: "Great prosperity comes from uprightness, which is the mandate of Heaven." Wang Bi's annotation explains: The strong lines come from outside and become the main element of the inner trigram. When they move, they become even more strong and vigorous. Furthermore, "being strong and upright and having a response," their authority is strict and upright, and private desires cannot prevail. How could one then act recklessly? This eliminates the way of recklessness and establishes the way of no recklessness. Is this not precisely "great prosperity and uprightness"? When strength comes from outside and becomes the main element within, the way of weakness and evil recedes. When movement increases strength, the way of strength and uprightness prevails. "Being strong and upright and having a response" makes the virtue of strictness and clarity evident. Therefore, it is said, "great prosperity comes from uprightness." How can one dare to violate the mandate of Heaven? How can one dare to act recklessly? Therefore, not keeping to uprightness brings calamity, and "it is not advantageous to go on a journey." Kong Yingda's commentary explains the sentence "great prosperity comes from uprightness, which is the mandate of Heaven." The正义 says: This explains the meaning of the Hexagram Statement "original prosperity, advantageous to cross the great, and uprightness." Strictness and uprightness prevent private desires from prevailing, so how could one act recklessly? This is the mandate of Heaven. The way of Heaven is purely yang, strong and vigorous, similar to the virtue of the Qian trigram. Therefore, it is said, "the mandate of Heaven." Since it is the mandate of Heaven, how can one dare to violate it? The following commentary explains Wang Bi's note from "eliminating the way of recklessness and establishing the way of no recklessness" to "it is not advantageous to go on a journey." The正义 says: The annotation discusses "eliminating the way of recklessness and establishing the way of no recklessness." "Recklessness" refers to false, deceitful, and fraudulent actions that do not follow the correct way. If there is no strong and upright main element, and if the upper and lower elements are weak and evil, all things would be deceitful and reckless, which is the rise of the way of recklessness. Now, with a strong and upright main element, strict and upright, the lower elements fear its authority and dare not be deceitful or reckless. This is the elimination of the way of recklessness and the establishment of the way of no recklessness.

“其匪正有眚，不利有攸往”。無妄之往，何之矣？天命不祐，行矣哉！匪正有眚，不求改以從正，而欲有所往，居不可以妄之時，而欲以不正有所往，將欲何之天命之所不祐，竟矣哉！[疏]“其匪正有眚”至“天命不祐行矣哉”。○正義曰：“其匪正有眚，不利有攸往，無妄之往何之矣”者，此釋“匪正有眚不利有攸往”之義也。“無妄之往何之矣”，上“之”是語辭，下“之”是適也。身既非正，在“無妄”之世，欲有所往，何所之適矣？故云“無妄之往何之矣”。“天命不祐行矣哉”者，身既非正，欲有所往，犯違天命，則天命不祐助也。必竟行矣哉！言終竟行此不祐之事也。○注“匪正有眚”至“不祐竟矣哉”。○正義曰：“竟矣哉”者，竟謂終竟，言天所不祐，終竟行矣哉！

The Commentary on the Judgment says: "The statement 'If one is not upright, there will be calamity; it is not advantageous to go anywhere' means that going without being upright, where would one go? When it is not appropriate to act recklessly, yet one still wishes to go forward with an unrighteous path, where could one possibly go? This is something the heavenly mandate does not support, yet one still insists on proceeding!" Wang Bi's commentary explains that if one does not adhere to the right path, calamity will occur, yet instead of seeking to correct one's mistakes and return to the right path, one desires to go somewhere. In a time when reckless action is inappropriate, one still wishes to proceed with an unrighteous path. Where could one possibly go? This is something the heavenly mandate does not support, yet one still insists on proceeding! Kong Yingda's commentary explains the passage from "If one is not upright, there will be calamity" to "the heavenly mandate does not support, yet one still proceeds!" The "Justice" says: The phrase "If one is not upright, there will be calamity; it is not advantageous to go anywhere" is an explanation of the hexagram statement "If one is not upright, there will be calamity; it is not advantageous to go anywhere." In the phrase "Going without being upright, where would one go?" the first "之" is a grammatical particle, and the second "之" means "to go to." Since one's self is already unrighteous, yet one still wishes to go forward in the time of "No Recklessness," where could one possibly go? Therefore, it is said, "Going without being upright, where would one go?" The phrase "the heavenly mandate does not support, yet one still proceeds" means that since one's self is already unrighteous, yet one still wishes to go forward, this is to violate the heavenly mandate. The heavenly mandate will not support him, yet he still insists on proceeding, meaning that he will ultimately carry out this action that is not supported by the heavenly mandate. The following commentary explains Wang Bi's explanation from "If one is not upright, there will be calamity" to "the heavenly mandate does not support, and it is indeed so." The "Justice" says: The phrase "indeed so" means "finally" or "ultimately." It refers to the fact that something not supported by the heavenly mandate, he will ultimately still proceed with it!

《象》曰：天下雷行，物與無妄。與，辭也，猶皆也。天下雷行，物皆不可以妄也。[疏]正義曰：“天下雷行”者，雷是威恐之聲。今天下雷行，震動萬物，物皆驚肅，無敢虛妄，故云“天下雷行”，物皆“無妄”也。先王以茂對時育萬物。茂，盛也。物皆不敢妄，然後萬物乃得各全其性，對時育物，莫盛於斯也。[疏]正義曰：茂，盛也。對，當也。言先王以此無妄盛事，當其無妄之時，育養萬物也。此唯王者其德乃耳，非諸侯已下所能，故不云君子，而言“先王”也。案：諸卦之《象》，直言兩象，即以卦名結之，若“雷在地中，復”。今《無妄》應云：“天下雷行，無妄。”今云“物與無妄”者，欲見萬物皆無妄，故加“物與”二字也。其餘諸卦，未必萬物皆與卦名同義，故直顯象，以卦結之。至如復卦，唯陽氣復，非是萬物皆復。舉復一卦，餘可知矣。

The Classic text of the Great Image says: Thunder moves across the world, and all things thus enter the condition of Wuwang. Wang Bi's commentary explains: "Yu" is a particle, equivalent to "all"; thunder moves across the world, and all things cannot be reckless. Kong Yingda's commentary further explains: what is meant by "Thunder moves across the world" is that thunder is a sound of authority and fear, now thunder moves across the world, shaking all things, all things are startled and respectful, none dares to be reckless, hence it is said "Thunder moves across the world," and all things enter Wuwang. The Classic then continues: therefore, the former kings exerted their great virtue, following the heavenly timing to nurture all things. Wang Bi's commentary explains: "Mao" means great; when all things dare not be reckless, then they can each preserve their nature, follow the seasons to nurture all things, nothing is greater than this. Kong Yingda's commentary further explains: "Mao" means great, "dui" means appropriate; it means that the former kings, by carrying out this great undertaking of Wuwang, at the proper time of no recklessness, nurture all things. Only the virtue of those who rule the world can bear this, not the lesser states of the feudal lords, hence the Image Commentary does not say "the gentleman" but says "the former kings." Kong also notes: the Image Commentaries of other hexagrams only mention the two hexagram images above and below, then conclude with the hexagram name, such as "Thunder in the earth, Fu." Following this pattern, the Image Commentary of Wuwang should have said "Thunder moves across the world, Wuwang," but instead it says "Things and Wuwang," to clearly indicate that all things are without recklessness, hence adding the two characters "things and." Other hexagrams may not have all things conforming to the meaning of the hexagram name, hence only the hexagram image is shown, and the hexagram name is used to conclude. For example, the hexagram Fu only refers to the return of yang energy, not all things returning; taking Fu as an example, the rest can be inferred similarly.

初九：無妄往，吉。體剛處下，以貴下賤，行不犯妄，故往得其志。[疏]正義曰：體剛居下，以貴下賤，所行教化，不為妄動，故“往吉”而得志也。《象》曰：“無妄”之往，得志也。六二：不耕穫，不菑畬，則利有攸往。不耕而獲，不菑而畬，代終已成而不造也。不擅其美，乃盡臣道，故“利有攸往”。[疏]“《象》曰”至“利有攸往”。○正義曰：“不耕穫不菑畬”者，六二處中得位，盡於臣道，不敢創首，唯守其終，猶若田農不敢發首而耕，唯在後獲刈而已。不敢菑發新田，唯治其菑熟之地，皆是不為其始而成其末，猶若為臣之道，不為事始而代君有終也。則“利有攸往”者，為臣如此，則利有攸往，若不如此，則往而無利也。

The text says: "Initial Nine, without false movement but proceeding forward, is auspicious." Wang Bi's commentary explains: Initial Nine is strong and upright, yet resides at the very bottom of the entire hexagram, thus placing a noble body in a humble position. Acting without violating falsehood, proceeding forward can realize one's aspirations. Kong Yingda's commentary elaborates on this: Being strong yet occupying a lower position, he humbles himself before the lowly, and his actions do not involve false movement, so "proceeding forward is auspicious" and he can realize his aspirations. The Small Image Commentary says: Proceeding forward in "Without False Movement" can realize one's aspirations. The text also says: "Six in the Second, without personally plowing there is a harvest, without personally clearing new land there is the enjoyment of matured land, thus it is favorable to proceed forward." Wang Bi's commentary explains: "Without plowing and yet obtaining a harvest, without clearing new land and yet cultivating matured land" refers to completing the affairs that have already been initiated by the sovereign without initiating them oneself. Not claiming the beauty of the achievements, this is fulfilling the duty of a minister, so "it is favorable to proceed forward." Kong Yingda's commentary elaborates on the section from "The Image" to "it is favorable to proceed forward": What is meant by "without plowing and yet obtaining a harvest, without clearing new land and yet cultivating matured land" is that Six in the Second resides in the middle of the lower trigram and is in the correct position, fully fulfilling the duty of a minister. He does not initiate the beginning, but only maintains the conclusion. It is like a farmer who does not dare to be the first to plow, but only harvests later; he does not dare to clear new land, but only tends the already cultivated fields. These are all cases where one does not take part in the beginning but completes the end, just as the duty of a minister is not to initiate matters but to complete them on behalf of the sovereign. What is meant by "it is favorable to proceed forward" is that a minister who acts in this way is favorable to proceed forward; if not, proceeding forward would not be beneficial.

《象》曰：“不耕穫”，未富也。[疏]正義曰：釋“不耕而獲”之義。不敢前耕，但守後獲者，未敢以耕耕之與獲，俱為己事。唯為後獲，不敢先耕事。既闕初，不擅其美，故云“未富也”。

The Small Image Commentary says: "Not plowing and not reaping," which means that one has not yet claimed the benefits as one's own. Kong Yingda explains further: this is explaining the meaning of "not plowing but reaping." One dares not take the lead in plowing, but only waits to reap, because one does not dare to regard both plowing and reaping as one's own endeavors. One only takes part in the later stage of reaping, and dares not take part in the earlier stage of plowing. Since there is a lack at the beginning, one does not monopolize the beauty of achievements, hence it is said "not yet rich."

六三：無妄之災，或繫之牛。行人之得，邑人之災。以陰居陽，行違謙順，是“無妄”之所以為災也。牛者稼穡之資也。二以不耕而獲，“利有攸往”，而三為不順之行，故“或繫之牛”，是有司之所以為獲，彼人之所以為災也，故曰“行人之得，邑人之災”也。[疏]“六三”至“人之災”。○正義曰：“無妄”之世，邪道不行。六三陰居陽位，失其正道，行違謙順而乖臣範，故“無妄”之所以為災矣。牛者稼穡之資。六三僣為耕事，行唱始之道，而為不順王事之行，故有司或繫其牛，制之使不妄造，故曰“或繫之牛”也。“行人”者，有司之義也。有司繫得其牛，是“行人”制之得功，故曰“行人之得”。彼居三者，是處邑之人僣為耕事，受其災罰，故曰：“行人之得，邑人之災”也。

The text says: "Six in the Third, calamity coming without expectation, someone took away his ox; this is the gain of a traveler, yet the calamity of the people in the town." Wang Bi's commentary explains: "Six in the Third, with a yin line in a yang position, acts contrary to humility and compliance. This is the reason for bringing misfortune even in the time of 'No Falsehood.' An ox is essential for farming. Six in the Second does not farm yet gains, hence 'favorable to go somewhere'; but Six in the Third acts improperly, hence 'an ox is tied up'—the ox is taken away, becoming the gain of the enforcer, yet the calamity of the person. Therefore, it is said 'the gain of the traveler, the calamity of the people in the town.'" Kong Yingda's commentary elaborates on the section from "Six in the Third" to "the calamity of people": In the time of "No Falsehood," perverse ways are not allowed. Six in the Third, with a yin line in a yang position, loses the right path, acting contrary to humility and compliance, and violating the norms of a subject. Therefore, in the time of "No Falsehood," it brings disaster. An ox is essential for farming. Six in the Third oversteps his role by engaging in farming, taking the initiative, and acting against the state's affairs. Hence, officials tie up his ox to restrain him from acting recklessly, thus saying 'an ox is tied up.' The term 'traveler' refers to officials; officials taking the ox is a successful enforcement, hence 'the gain of the traveler.' However, those in the third position are the people of the town who overstep their role in farming and suffer punishment, hence 'the gain of the traveler, the calamity of the people in the town.'"

《象》曰：“行人”得牛，“邑人”災也。[疏]正義曰：釋“行人之得”義也。以行人所得，謂得牛也。此則得牛，彼則為災，故云“邑人災”也。九四：可貞，無咎。處“無妄”之時，以陽居陰，以剛乘柔，履於謙順，比近至尊，故可以任正，固有所守而“無咎”也。[疏]正義曰：以陽居陰，以剛乘柔，履於謙順，上近至尊，可以任正，固有所守而無咎，故曰“可貞無咎”也。《象》曰：“可貞，無咎”，固有之也。[疏]正義曰：釋“可貞無咎”之義。所以可執貞正，言堅固有所執守，故曰“無咎”也。

The Small Image Commentary says: The traveler obtained an ox, which is the calamity of the people of the town. Kong Yingda explains: This is explaining the meaning of "the traveler's obtaining"—what the traveler obtained was the ox; on one side obtaining the ox, on the other side became a calamity, hence it is said "the people of the town suffer calamity." The text also says: Nine in the Fourth, can maintain uprightness, and will not have faults. Wang Bi's commentary explains: In the time of "No Falsehood," Nine in the Fourth, with a yang line in a yin position, with a strong line resting upon a flexible line, practicing humility and propriety, and being close to the supreme position of Nine in the Fifth, thus can uphold the right path, hold fast to what is right, and not have faults. Kong Yingda explains: With a yang line in a yin position, with a strong line resting upon a flexible line, practicing humility and propriety, and being close to the supreme position, thus can uphold the right path, hold fast to what is right, and have no calamity, hence it is said "can maintain uprightness without fault." The Small Image Commentary says: "Can maintain uprightness, no fault," because he firmly holds to his adherence. Kong Yingda explains: This is explaining the meaning of "can maintain uprightness without fault"—why he can uphold uprightness is because he firmly holds to his adherence, hence it is said "no fault."

九五：無妄之疾，勿藥有喜。居得尊位，為無妄之主者也。下皆“無妄”，害非所致而取藥焉，疾之甚也。非妄之災，勿治自復，非妄而藥之則凶，故曰“勿藥有喜”。[疏]正義曰：“無妄之疾”者，凡禍疾所起，由有妄而來。今九五居得尊位，為無妄之主，下皆“無妄”，而偶然有此疾害，故云“無妄之疾”也。“勿藥有喜”者，若疾自己招，或寒暑飲食所致，當須治療。若其自然之疾，非己所致，疾當自損，勿須藥療而“有喜”也。此假病象以喻人事，猶若人主而剛正自修，身無虛妄，下亦無虛妄，而遇逢凶禍，若堯、湯之厄，災非己招，但順時修德，勿須治理，必欲除去，不勞煩天下，是“有喜”也。然堯遭洪水，使鯀、禹治之者，雖知災未可息，必須順民之心。鯀之不成，以災未息也。禹能治救，災欲盡也，是亦自然之災，“勿藥有喜”之義也。

The text says: "Nine in the Fifth, illness coming without expectation, does not require medicine and there will be joy." Wang Bi's commentary explains: "Nine in the Fifth is in the position of honor, being the main line of the hexagram of Wuwang. All the other lines are also without false action, meaning the misfortune is not caused by oneself. Yet one would take medicine, which would indicate a serious illness. Misfortune not caused by one's own false actions, if not treated, will naturally recover; if one forcefully takes medicine, which is not needed, it will lead to misfortune. Therefore, it is said 'without medicine there is joy.'" Kong Yingda's commentary elaborates: "What is meant by 'illness without expectation' is that all misfortunes and diseases arise from false expectations. Now, Nine in the Fifth is in a position of honor, being the master of Wuwang, and all the other lines are also without false action, yet they happen to suffer illness, hence called 'illness without expectation.' What is meant by 'without medicine there is joy' is that if the illness is caused by oneself, or due to improper cold or heat, or improper diet, then treatment is needed. But if the illness arises naturally and is not caused by oneself, the illness will naturally subside, and there will be joy without medicine. This uses the image of illness to illustrate human affairs: it is like a sovereign who is upright and self-cultivated, with no false actions, and his ministers also have no false actions, yet they encounter misfortune, like the calamities faced by Yao and Tang. These misfortunes are not self-caused, so one only needs to follow the times and cultivate virtue, without deliberate intervention. If one insists on forcefully removing them, it would disturb the world. Not disturbing the world is 'there is joy.' As for Yao's encounter with floods, he still sent Gun and Yu to manage the water, because even though the water disaster could not be stopped immediately, it was necessary to follow the people's will. Gun failed because the disaster had not yet reached its end; Yu succeeded because the disaster was about to be exhausted. This also belongs to natural disasters, which fits the meaning of 'without medicine there is joy.'"

《象》曰：無妄之藥，不可試也。藥攻有妄者也，而反攻“無妄”，故不可試也。[疏]正義曰：解“勿藥有喜”之義。若有妄致疾，其藥可用。若身既“無妄”，自然致疾，其藥不可試也。若其試之，恐更益疾也。言非妄有災不可治也，若必欲治之，則勞煩於下，害更甚也。此非直施於人主，至於凡人之事，亦皆然也。若己之無罪，忽逢禍患，此乃自然之理，不須憂勞救護，亦恐反傷其性。

The Small Image Commentary says: The medicine for curing the illness of "wuwang" is not to be tried. Wang Bi's annotation explains: Medicine is used to treat illnesses caused by disorder. Now, using medicine to treat "wuwang" is the reverse, so it should not be tried. Kong Yingda's commentary elaborates: This explains the meaning of "wu yao you xi." If the illness is caused by false pretense, then medicine can be used; but if the illness arises naturally without any false pretense, then medicine should not be tried. Once tried, it may even worsen the condition. This means that disasters not caused by wrongdoing should not be forcibly treated. If one insists on treating them, it will disturb the people and cause greater harm. This principle applies not only to rulers but also to ordinary people: if one has no wrongdoing and suddenly encounters misfortune, it is a natural occurrence and does not require worry or effort to prevent. Trying to prevent it forcefully may even harm one's natural state.

上九：無妄行，有眚，無攸利。處不可妄之極，唯宜靜保其身而已，故不可以行也。[疏]正義曰：處不可妄之極，唯宜靜保其身。若動行，必有災眚，無所利也。位處窮極，動則致災。故《象》云：“無妄之行，窮之災也。”《象》曰：“無妄”之行，窮之災也。

The text says: "Upper Nine, when it is time for no false movement, yet it moves forward recklessly, there will be calamity, and there is no benefit." Wang Bi's commentary explains: "Upper Nine is at the extreme point where it should not move recklessly; it should only remain quiet and preserve itself, so it should not take any action." Kong Yingda's commentary elaborates: "At the extreme point where movement is not permissible, one should only remain quiet and preserve oneself; if there is any action, it will certainly bring calamity and no benefit. The line has reached the extreme position, and any movement will bring disaster, hence the Small Image Commentary says, 'Reckless movement in the time of no false movement brings disaster at the extreme.'" The Small Image Commentary states: "Reckless movement during the time of no false movement is the disaster brought about by being at the extreme."