The Great Accumulation Hexagram

乾下艮上。大畜：利貞。不家食，吉。利涉大川。[疏]正義曰：謂之“大畜”者，乾健上進，艮止在上，止而畜之，能畜止剛健，故曰“大畜”。《彖》云：“能止健，大正”也。是能止健，故為大畜也。小畜則巽在乾上，以其巽順，不能畜止乾之剛，故云小畜也。此則艮能止之，故為大畜也。“利貞”者，人能止健，非正不可，故“利貞”也。“不家食吉”者，己有大畜之資，當須養順賢人，不使賢人在家自食，如此乃吉也。“利涉大川”者，豐則養賢，應於天道，不憂險難，故“利涉大川”。

The hexagram "Great Accumulation" has the lower trigram Qian (Heaven) and the upper trigram Gen (Mountain). The hexagram statement says: it is advantageous to maintain correctness; the virtuous person does not remain at home seeking sustenance, which is auspicious; it is advantageous to cross a great river. Kong Yingda explains: it is called "Great Accumulation" because Qian is strong and upward-moving, while Gen is still and occupies the upper position, stopping and accumulating. It can restrain the strong and vigorous, hence it is called "Great Accumulation." The Commentary on the Judgment says, "Being able to stop the strong is great correctness." Because it can restrain the strong, it becomes "Great Accumulation." As for "Small Accumulation," it is Xun above Qian, and since Xun's gentle nature cannot restrain Qian's strength, it is called "Small Accumulation." This hexagram, however, is Gen that can restrain it, hence it is called "Great Accumulation." The phrase "advantageous to maintain correctness" means that people must restrain the strong, and this can only be done by following the correct path, hence "advantageous to maintain correctness." The phrase "not remaining at home to seek sustenance is auspicious" means that if one already has abundant resources, one should support and obey the virtuous person, not let the virtuous person remain at home seeking food, which is auspicious. The phrase "advantageous to cross a great river" means that with abundant resources, one can support the virtuous, aligning with the heavenly way, and thus not fear difficulties, hence "advantageous to cross a great river."

《彖》曰：《大畜》，剛健篤實，輝光日新其德。凡牧既厭而退者，弱也；既榮而隕者，薄也。夫能“輝光日新其德”者，唯“剛健篤實”也。[疏]正義曰：言“大畜剛健篤實”者，此釋大畜之義，“剛健”謂乾也。乾體剛性健，故言“剛健”也。“篤實”，謂艮也。艮體靜止，故稱“篤實”也。“輝光日新其德”者，以其剛健篤實之故，故能輝耀光榮，日日增新其德。若無剛健，則劣弱也，必既厭而退。若無篤實，則虛薄也，必既榮而隕，何能久有輝光，日新其德乎？○注“凡物既厭”至“剛健篤實也”。○正義曰：“凡物既厭而退者，弱也”者，釋《經》“剛健”也。若不剛健，則見厭被退。能剛健，則所為日進，不被厭退也。“既榮而隕者薄也”者，釋《經》“篤實”也。凡物暫時榮華而即損落者，由體質虛薄也。若能篤厚充實，則恆保榮美，不有損落也。

The Commentary on the Judgment says: The Great Accumulation is characterized by strength, firmness, and sincerity, radiating brilliance and renewing its virtue daily. Wang Bi's annotation explains: Whatever has been abandoned and retreated is due to weakness; whatever has flourished and then withered is due to superficiality; only those who can "radiate brilliance and renew their virtue daily" possess "strength, firmness, and sincerity." Kong Yingda's commentary elaborates: The phrase "Great Accumulation is strong and firm" explains the meaning of the Great Accumulation. "Strength and firmness" refer to Qian, as the hexagram of Qian embodies strength and vigorous action, hence it is called "strength and firmness"; "sincerity and solidity" refer to Gen, as the hexagram of Gen embodies stillness and stability, hence it is called "sincerity and solidity." The phrase "radiating brilliance and renewing its virtue daily" is precisely because of strength and firmness that one can radiate brilliance and renew virtue day by day. Without strength, one would be weak and inevitably abandoned and retreated; without sincerity, one would be superficial and inevitably flourish and then wither, how could one maintain brilliance and renew virtue daily? Kong also explains Wang's annotation from "All things that have been abandoned and retreated" to "are due to strength and firmness": Wang says "All things that have been abandoned and retreated are due to weakness," which explains the "strength and firmness" in the text—without strength, one would be abandoned and retreated, but with strength, one's actions progress daily, not being abandoned or retreated. Wang says "Those that have flourished and then withered are due to superficiality," which explains the "sincerity and solidity" in the text—those that flourish and then wither are due to their nature being superficial; if one is sincere and solid, one can maintain prosperity and not wither.

剛上而尚賢，謂上九也。處上而大通，剛來而不距，“尚賢”之謂也。[疏]“剛上而尚賢”。○正義曰：“剛上”謂上九也。乾剛向上，上九不距，是貴尚賢也。○注“謂上九”至“尚賢之謂也”。○正義曰：“謂上九也”者，言上九之德，見乾之上進而不距逆，是貴“尚賢”也。“處上而大通”者，釋上九“何天之衢亨”，是處上通也。既處於上，下應於天，有大通之德也。“剛來而不距”者，以有大通，既見乾來而不距逆，是“尚賢”之義也。能止健，大正也。健莫過乾而能止之，非夫“大正”，未之能也。[疏]正義曰：釋“利貞”義。所以艮能止乾之健者，德能大正，故“能止健”也。

The text of the Commentary on the Judgment says: "The strong line is at the top and esteems the virtuous person." Wang Bi's annotation explains: This refers to the Nine at the Top — it is in the upper position of the hexagram and is greatly open and unimpeded. The strong virtue of Qian comes up and it does not reject it, which is called "esteeming the virtuous." Kong Yingda explains the phrase "strong above and esteeming the virtuous" by saying: "Strong above" refers to the Nine at the Top. The strong and vigorous virtue of Qian moves upward, and the Nine at the Top does not reject it, which is to honor and esteem the virtuous person. Kong also explains Wang's annotation from "this refers to the Nine at the Top" to "this is called esteeming the virtuous." Wang says "this refers to the Nine at the Top," meaning the virtue of the Nine at the Top, which sees the upward movement of Qian's strong virtue and does not resist it, which is the meaning of "esteeming the virtuous." He says "being in the upper position and greatly open," which explains the line statement of the Nine at the Top, "What is the heavenly path? It is open and unimpeded." Being in the upper position and open, it responds to heaven below, thus possessing great openness and virtue. He says "the strong comes and does not resist," precisely because of this great openness and virtue, seeing the strong virtue of Qian coming up and not resisting, which is the meaning of "esteeming the virtuous." The text of the Commentary on the Judgment also says: Being able to stop the strong and vigorous is great uprightness. Wang Bi's annotation explains: The strong and vigorous is no greater than Qian, and Gen is able to stop it. If it is not "great uprightness," it cannot be done. Kong Yingda elaborates: This explains the meaning of the hexagram statement "favorable to uprightness." Gen is able to stop the strong and vigorous of Qian because its virtue is great uprightness, hence it is said "being able to stop the strong."

“不家食吉”，養賢也。“利涉大川”，應乎天也。有大畜之實，以之養賢，令賢者不家食，乃吉也。“尚賢”制健，“大正”應天，不憂險難，故“利涉大川”也。[疏]“不家食吉”至“應乎天也”。○正義曰：“不家食吉，養賢”者，釋“不家食吉”，所以不使賢者在家自食而獲吉也。以在上有“大畜”之實，養此賢人，故不使賢者在家自食也。“利涉大川應乎天”者，以貴尚賢人，大正應天，可逾越險難，故“利涉大川”也。

The Commentary on the Judgment says: "Not eating at home is auspicious" refers to supporting virtuous people, and "favorable for crossing great rivers" refers to aligning with Heaven. Wang Bi's commentary explains: possessing great resources, using them to support virtuous people, so that the virtuous do not have to seek their own sustenance at home, is what brings auspiciousness; by "valuing virtue" to restrain the strong and vigorous, and by "great correctness" aligning with the heavenly way, there is no worry about difficulties, hence "favorable for crossing great rivers." Kong Yingda's commentary elaborates on the section from "Not eating at home is auspicious" to "aligning with Heaven": what is meant by "Not eating at home is auspicious, supporting virtuous people" is an explanation of "Not eating at home is auspicious," explaining why not allowing the virtuous to seek their own sustenance at home brings auspiciousness—because those in high position possess the strength of the Great Accumulation, supporting these virtuous people, thus not allowing the virtuous to seek their own sustenance at home. What is meant by "favorable for crossing great rivers aligns with Heaven" is because valuing and respecting virtuous people, being greatly upright and aligning with the heavenly way, allows one to overcome difficulties, hence "favorable for crossing great rivers."

○注“有大畜之實”至“利涉大川也”。○正義曰：“尚賢制健”者，謂上九剛來不距，“尚賢”之謂也。艮能畜剛，“制健”之謂也。故上《經》云：“剛上而尚賢”。王《注》云：“謂上九也。”又云：“能止健，大正也。”王《注》云：“健莫過乾，而能止之，非夫大正，未之能也。”則是全論艮體。“明知尚賢”，謂上九也。“制健”謂艮體也。“大正應天”者，謂艮也。故前文云：“能止健，大正也。”止健是艮也，應天者，上體之艮，應下體之乾，故稱“應天”也。此取上卦、下卦而相應，非謂一陰一陽而相應也。

Kong Yingda's commentary further explains Wang Bi's note from "There is the reality of great accumulation" to "It is advantageous to cross a great river": what is meant by "valuing the virtuous and controlling the strong" is that "valuing the virtuous" refers to the upper nine (Shang Ji) coming up from the upper trigram Qian without being rejected, and "controlling the strong" refers to Gen's ability to restrain the strong and vigorous. Therefore, the previous text of the Commentary on the Judgment says "the strong comes up and values the virtuous," and Wang Bi's note says "this refers to the upper nine." The Commentary on the Judgment also says "able to restrain the strong, this is great correctness," and Wang Bi's note says "the strong is no greater than Qian, yet it can be restrained; only the great correctness can do this." This is entirely discussing the structure of the Gen trigram. From this it is clear that "valuing the virtuous" refers to the upper nine, and "controlling the strong" refers to the structure of Gen. As for "great correctness responding to heaven," this also refers to Gen. Therefore, the previous text says "able to restrain the strong, this is great correctness" — the one restraining the strong is Gen. What is meant by "responding to heaven" is that the upper trigram Gen corresponds to the lower trigram Qian, so it is called "responding to heaven." Here the correspondence is between the upper trigram and the lower trigram as a whole, not between one yao of yin and one yao of yang.

《象》曰：天在山中，大畜。君子以多識前言往行，以畜其德。物之可畜於懷，令德不散，盡於此也。[疏]“《象》曰”至“以畜其德”。○正義曰：“天在山中”者，欲取德積於身中，故云“天在山中”也。“君子以多識前言，往行以畜其德”者，君子則此“大畜”，物既“大畜”，德亦“大畜”，故多記識前代之言，往賢之行，使多聞多見，以畜積己德，故云“以畜其德”也。○注“物之可畜”至“盡於此也”。○正義曰：物之可畜於懷，令其道德不有棄散者，唯貯藏“前言往行”於懷，可以令德不散也。唯此而已，故云“盡於此也”。

The text from the Great Image says: Heaven in the mountain, this is the image of the Great Accumulation; thus the gentleman should remember many good words of the past and the virtuous deeds of former sages, to cultivate his own virtue. Wang Bi's commentary explains: what can be stored within the heart and prevent virtue from being lost is all contained in this. Kong Yingda's commentary elaborates on the passage from "the image" to "to accumulate his virtue": the phrase "Heaven in the mountain" is meant to indicate the idea of virtue being accumulated within oneself, hence it is said "Heaven in the mountain." As for "the gentleman learns much from the words of the past and the deeds of former sages to accumulate his virtue," the gentleman follows this image of "Great Accumulation," since external things have been greatly accumulated, so should virtue be greatly accumulated. Therefore, he should remember many words of the past and the deeds of former sages, so that he may have much knowledge and sight, and thus accumulate his own virtue, hence it is said "to accumulate his virtue." Kong also explains Wang's note from "things that can be accumulated" to "is all contained in this": what can be stored within the heart and prevent one's virtue from being discarded or scattered is only to store the words of the past and the deeds of former sages within the heart, thus preventing virtue from being scattered; and this is the only way, hence it is said "is all contained in this."

初九：有厲利巳。四乃畜巳，未可犯也。故進則有厲，已則利也。[疏]正義曰：初九雖有應於四，四乃抑畜於己。己今若往，則有危厲。唯利休巳，不須前進，則不犯禍凶也。故《象》云：“不犯災也。”《象》曰：“有厲利巳”，不犯災也。處健之始，未果其健者，故能利巳。

The text says: "Initial Nine, there is danger, advantageous to stop." Wang Bi's commentary explains: Six in the Fourth is properly restraining and holding itself, and should not be provoked, so advancing would bring danger, while stopping would be advantageous. Kong Yingda's commentary elaborates: Although Initial Nine is in proper correspondence with Six in the Fourth, Six in the Fourth is restraining and holding Initial Nine; if Initial Nine proceeds forward, there would be danger, and it is only advantageous to stop. Not proceeding would avoid provoking calamity, hence the Small Image Commentary says "not offending calamity." The Small Image Commentary says: "there is danger, advantageous to stop," meaning not to provoke disaster. Wang Bi's commentary explains: Initial Nine is at the beginning of Qian, the Creative, and still cannot act rashly with its strong and vigorous nature, hence it is advantageous to stop.

九二：輿說輹。五處畜盛，未可犯也。遇斯而進，故“輿說輹”也。居得其中，能以其中不為馮河，死而無悔，遇難能止，故“無尤”也。[疏]正義曰：九二雖與六五相應，“五處畜盛，未可犯也”。若遇斯而進，則輿說其輹，車破敗也。以其居中，能遇難而止，則無尤過，故《象》云“中無尤”也。以其居中能自止息，故“無尤”也。此“輿說輹”，亦假象以明人事也。《象》曰：“輿說輹”，中無尤也。

The text says: Nine in the Second, the carriage wheel fastening breaks off. Wang Bi's commentary explains: Six in the Fifth is in a position of strong restraint, which should not be violated; yet if one encounters such a situation and still proceeds, thus 'the carriage wheel fastening breaks off.' Nine in the Second is in the central position of the lower trigram, able to act according to the middle path, not engaging in reckless actions like crossing a river on foot, which leads to death without regret. When encountering difficulties, it can stop, thus 'no blame.' Kong Yingda's commentary elaborates: Although Nine in the Second corresponds with Six in the Fifth, 'Five is in a position of strong restraint, which is not yet to be violated.' If one encounters this situation and still proceeds, the carriage wheel fastening will break off, leading to the destruction of the carriage. Because it is in the central position, it can stop when encountering difficulties, thus having no fault. Therefore, the Small Image Commentary says 'being in the center, there is no blame.' The phrase 'the carriage wheel fastening breaks off' also uses a physical object to illustrate human affairs. The Small Image Commentary says: 'the carriage wheel fastening breaks off' indicates being in the center with no blame.

九三：良馬逐，利艱貞。曰：閒輿衛，利有攸往。凡物極則反，故畜極則通。初二之進，值於畜盛，故不可以升。至於九三，升於上九，而上九處天衢之亨，途徑大通，進無違距，可以馳騁，故曰“良馬逐”也。履當其位，進得其時，在乎通路，不憂險厄，故“利艱貞”也。閒，閡也。衛，護也。進得其時，雖涉艱難而無患也，輿雖遇閒而故衛也。與上合志，故“利有攸往”也。[疏]正義曰：“九三良馬逐”者，“初二之進，值於畜盛”，不可以升。“至於九三，升於上九，而上九處天衢之亨，途徑大通，進無違距”，故九三可以良馬馳逐也。“利艱貞”者，“履當其位，進得其時，在乎通路，不憂險厄”，故宜利艱難而貞正也。若不值此時，雖平易守正而尚不可，況艱難而欲行正乎？“曰閒輿衛”者，進得其時，涉難無患，雖曰有人慾閒閡車輿，乃是防衛見護也，故云“曰閒輿衛”也。“利有攸往”者，與上合志，利有所往，故《象》曰“上合志”也。

The text says: Nine in the Third, like a good horse galloping, is advantageous to maintain uprightness in hardship; although there may be obstacles to the chariot, it is actually a form of protection and support, thus being beneficial for moving forward. Wang Bi's commentary explains: When anything reaches its extreme, it will reverse, so when stopping is at its peak, it becomes smooth. Initially, Nine at the Beginning and Nine in the Second wish to advance, but they meet a strong force of stopping, so they cannot ascend. By the time it reaches Nine in the Third, it can ascend to Upper Nine, which is in the open and prosperous place of the sky's thoroughfare, where the path is greatly open, and there is no obstruction to advance, thus allowing the horse to gallop freely. Therefore, it is said, "the good horse gallops." Nine in the Third is on the proper position, and advancing is at the right time, being on a path of smoothness, without worrying about dangers, hence "advantageous to maintain uprightness in hardship." "闲" means obstruction, "卫" means protection; advancing at the right time, even though encountering hardship, there is no harm, and although the chariot meets obstruction, it is actually being protected. Being in harmony with Upper Nine, it is advantageous to move forward. Kong Yingda's commentary elaborates: What is meant by "Nine in the Third, the good horse gallops," Wang's note says "the advancement of the first two, meets the peak of stopping," so they cannot ascend; he also says "by the time it reaches Nine in the Third, it ascends to Upper Nine, which is in the open and prosperous place of the sky's thoroughfare, where the path is greatly open, and there is no obstruction to advance," thus Nine in the Third can gallop like a good horse. What is meant by "advantageous to maintain uprightness in hardship," Wang's note says "being on the proper position, advancing at the right time, being on a smooth path, without worrying about dangers," thus it is advantageous to maintain uprightness in hardship and gain benefit. If one does not meet such an opportunity, even maintaining uprightness in a peaceful time is not possible, let alone trying to follow the right path in hardship? What is meant by "the chariot is obstructed but protected," advancing at the right time, encountering hardship without harm, although there are people who want to obstruct the chariot, it is actually protection, thus it is said, "the chariot is obstructed but protected." What is meant by "advantageous to move forward," being in harmony with Upper Nine, it is advantageous to move forward, thus the Small Image Commentary says, "harmony of the upper and lower."

《象》曰：“利有攸往”，上合志也。六四：童牛之牿，元吉。處艮之始，履得其位，能止健初，距不以角，柔以止剛，剛不敢犯。抑銳之始，以息強爭，豈唯獨利？乃將“有喜”也。[疏]正義曰：“童牛之牿”者，處艮之始，履得其位，能抑止剛健之初。距此初九，不須用角，故用童牛牿止其初也。“元吉”者，柔以止剛，剛不敢犯，以息彊爭所以大吉而有喜也，故《象》云“元吉，有喜也。”《象》曰：六四“元吉”，有喜也。

The Small Image Commentary says: "It is advantageous to go somewhere," which is in harmony with the aspirations of the top nine. The text also states: "Six in the fourth, adding a crossbar to a young ox, great good fortune." Wang Bi's commentary explains: Six in the fourth is at the beginning of the mountain trigram, standing in the correct position, able to restrain the initial nine of the heaven trigram. It resists without using the ox's horn, but instead uses softness to restrain strength, making the strong ones dare not to offend. By restraining the rising vigor at its beginning, it stops the fierce contention, which is not only advantageous but also brings joy. Kong Yingda's commentary elaborates: The phrase "a crossbar on a young ox" refers to six in the fourth, at the beginning of the mountain trigram, standing in the correct position, able to restrain the initial strength of the heaven trigram. It resists the initial nine without resorting to the ox's horn, thus using the crossbar of a young ox to restrain it. The term "great good fortune" refers to using softness to restrain strength, making the strong ones dare not to offend, thus stopping the fierce contention, hence great good fortune and joy, so the Small Image Commentary says "great good fortune, there is joy." The Small Image Commentary says: Six in the fourth is "great good fortune" because there is joy.

六五：豶豕之牙，吉。豕牙橫猾，剛暴難制之物，謂二也。五處得尊位，為畜之主。二剛而進，能豶其牙，柔能制健，禁暴抑盛，豈唯能固其位，乃將“有慶”也！[疏]“《象》曰”至“豶豕之牙吉”。○正義曰：“豶豕之牙”者，豕牙謂九二也。二既剛陽，似豕牙之橫猾。九二欲進，此六五處得尊位，能豶損其牙，故云“豶豕之牙”。柔能制剛，禁暴抑盛，所以“吉”也。非唯獨吉，乃終久有慶。故《象》云“六五之吉，有慶也”。○注“豕牙橫猾”至“將有慶”。○正義曰：“能豶其牙”者，觀注意，則豶是禁制損去之名。褚氏云：“豶，除也，除其牙也。”然豶之為除，《爾雅》無訓。案《爾雅》云：“墳，大防。”則墳是隄防之義。此“豶其牙”，謂防止其牙。古字假借，雖豕傍土邊之異，其義亦通。“豶其牙”，謂止其牙也。《象》曰：六五之“吉”，有慶也。

The text says: "Six in the Fifth, restraining the sharp teeth of a wild boar, is auspicious." Wang Bi's commentary explains: The teeth of a boar are fierce and cunning, representing something strong and difficult to control, here referring to Nine in the Second. Six in the Fifth is in a position of respect and authority, being the one who restrains. Nine in the Second, with its strong and vigorous nature, is advancing upwards, but Six in the Fifth is able to "feng" and reduce its teeth, using softness to control strength, thus stopping violence and restraining power. This is not only able to maintain its position but will also bring "a celebration." Kong Yingda's commentary elaborates on the section from "The Image" to "feng shi zhi ya ji": The phrase "feng shi zhi ya" refers to the teeth of the boar, which symbolize Nine in the Second. Nine in the Second, being a strong and yang line, is like the teeth of a boar, which are fierce and cunning. Nine in the Second wishes to advance upwards, but Six in the Fifth, being in a position of respect and authority, is able to "feng" and reduce its teeth. Therefore, it is said "feng shi zhi ya." Using softness to control strength, stopping violence and restraining power, hence "auspicious." Not only is it auspicious for the moment, but it also brings long-term blessings, so the "Small Image Commentary" says "the auspiciousness of Six in the Fifth is due to having a celebration." Kong Yingda also explains Wang Bi's commentary from "shi ya heng hua" to "jiang you qing": The phrase "able to feng its teeth" refers to the idea of restraining and reducing the teeth, as explained by Wang Bi. Chu said: "feng means to remove, to remove its teeth." However, interpreting "feng" as "remove" is not found in the "Erya." Now examining the "Erya," it says "fen, great defense," indicating that "fen" means a barrier. Therefore, "feng its teeth" here means preventing its teeth. Ancient characters were often used interchangeably, even though there is a distinction between the pig radical and the soil radical, the meaning can still be understood. Therefore, "feng its teeth" means stopping its teeth. The "Small Image Commentary" says that the "auspiciousness" of Six in the Fifth is due to having a celebration.

上九：何天之衢，亨。處畜之極，畜極則通，大畜以至於大亨之時。何，辭也，猶云何畜，乃天之衢亨也。[疏]正義曰：“何天之衢亨”者，何謂語辭，猶云“何畜”也。處畜極之時，更何所畜？乃天之衢亨，無所不通也。故《象》云：“何天之衢，道大行也”。何氏云：“天衢既通，道乃大亨。”《象》曰：“何天之衢”，道大行也。

The text says: "Upper Nine, the great path of heaven is unobstructed and smooth." Wang Bi's commentary explains: "Upper Nine is at the extreme point of restraint. When restraint reaches its peak, it becomes unobstructed. The hexagram of Great Accumulation has now reached the time of great smoothness. 'He' is a particle, like saying 'why continue to restrain?' Thus, the heavenly path becomes unobstructed." Kong Yingda's commentary elaborates: "The phrase 'Heaven's path is unobstructed' refers to 'He' as a particle, similar to 'He xiu' (why restrain). When restraint has reached its extreme, what more is there to restrain? Thus, the great path of heaven becomes unobstructed, without any obstruction, so the Small Image Commentary says 'Heaven's path is unobstructed, the great path is widely通行.' He said: 'When the heavenly path is unobstructed, the great path is fully unobstructed.' The Small Image Commentary says 'Heaven's path is unobstructed,' meaning the great path is unobstructed."

震下艮上。頤：貞吉。觀頤，自求口實。[疏]正義曰：“頤貞吉”者，於頤養之世，養此貞正，則得吉也。“觀頤”者，頤，養也，觀此聖人所養物也。“自求口實”者，觀其自養，求其口中之實也。《彖》曰：頤“貞吉”，養正則吉也。“觀頤”，觀其所養也。“自求口實”，觀其自養也。天地養萬物，聖人養賢以及萬民，頤之時太矣哉！

The hexagram "Yi" has the lower trigram Zhen (Thunder) and the upper trigram Gen (Mountain). The hexagram statement says: "Maintaining uprightness brings good fortune; observing the way of nourishment, one should seek one's own sustenance." Kong Yingda explains: "So-called 'Yi Zhen Ji' means that in an era of nourishment, cultivating this uprightness will bring good fortune. 'Observing Yi' refers to 'Yi' meaning nourishment, that is, observing what the sage nourishes. 'Seeking one's own sustenance' refers to observing how one sustains oneself and seeking one's own actual food." The text of the "Commentary on the Judgment" says: "Yi 'Zhen Ji' means that if what is nourished is upright, then good fortune comes; 'Observing Yi' means observing the object of nourishment; 'Seeking one's own sustenance' means observing how one sustains oneself. Heaven and Earth nourish all things, and the sage nourishes the virtuous to extend to all people—this is the great significance of the hexagram Yi."

[疏]“《彖》曰”至“大矣哉”。○正義曰：“頤貞吉，養正則吉”者，釋“頤貞吉”之義。頤，養也。貞，正也。所養得正，則有吉也。其養正之言，乃兼二義：一者養此賢人，是其“養正”，故下云“聖人養賢以及萬民”。二者謂養身得正，故《象》云“慎言語，節飲食”。以此言之，則“養正”之文，兼養賢及自養之義也。“觀頤觀其所養也”者，釋“觀頤”之義也。言在下觀視在上頤養所養何人，故云“觀頤，觀其所養也”。“自求口實，觀其自養”者，釋“自求口實”之義也。謂在下之人，觀此在上自求口中之實，是觀其自養，則是在下觀上，乃有二義：若所養是賢，及自養有節，則是其德盛也；若所養非賢，及自養乖度，則其德惡也。此卦之意，欲使所養得也，不欲所養失也。“天地養萬物”者，自此已下，廣言《頤卦》所養事大，故云“天地養萬物”也。“聖人養賢以及萬民”者，先須養賢，乃得養民，故云“養賢以及萬民”也。聖人但養賢人使治眾，眾皆獲安，有如虞舜五人，周武十人，漢帝張良，齊君管仲，此皆養得賢人以為輔佐，政治世康，兆庶咸說，此則“聖人養賢以及萬民”之養也。“頤之時大矣哉”者，以《彖》釋“頤”義於理既盡，更無餘意，故不云義，所以直言“頤之時大矣哉”。以所養得廣，故云“大矣哉”。

Kong Yingda explains in his commentary on the section from "The Commentary on the Judgment" to "Great indeed is the timing of the hexagram Yì": "Yì zhen ji" means "to nourish with correctness leads to good fortune." This explains the hexagram statement "Yì zhen ji," where "Yì" means to nourish, and "zhen" means correctness. Nourishing with correctness brings good fortune. The two characters "yangzheng" (nourish with correctness) contain two meanings: first, to support virtuous people, which is "yangzheng," hence the following text says "saints nourish virtuous people and also the people." Second, to nourish one's body in a correct way, so the "Great Image Commentary" says "be cautious in speech and regulate diet." Thus, the term "yangzheng" includes both nourishing virtuous people and self-cultivation. "Guan Yì, guan qi suo yang ye" explains "Guan Yì," meaning that those in a lower position observe what the superior is nourishing, hence "Guan Yì, guan qi suo yang ye." "Zi qiu kou shi, guan qi zi yang" explains "Zi qiu kou shi," meaning that those in a lower position observe how the superior seeks sustenance, which is observing self-nourishment. Thus, the lower observing the superior has two distinctions: if the superior nourishes virtuous people and maintains self-discipline, then his virtue is excellent; if the superior nourishes unworthy people and lacks self-restraint, then his virtue is evil. The purpose of this hexagram is to ensure proper nourishment and not improper nourishment. "Tian di yang wanwu" (Heaven and Earth nourish all things) begins the broad discussion on the vastness of the nourishment in the hexagram Yì, hence "Tian di yang wanwu." "Sheng ren yang xian yi ji wan min" (saints nourish virtuous people and also the people) requires first nourishing virtuous people before nourishing the people, hence "yang xian yi ji wan min" — saints only need to nourish virtuous people, who then govern the people, and all people will be at peace. For example, Yu Shun had five virtuous ministers, King Wu of Zhou had ten ministers who could govern or cause chaos, and Emperor Gao of Han had Zhang Liang, while Duke Huan of Qi had Guan Zhong. All these were nourishing virtuous ministers as assistants, resulting in clear governance and a peaceful world, with all people happy and content. This is "sheng ren yang xian yi ji wan min." "Yi zhi shi da yi zai" (the timing of Yì is great indeed) is because the "Commentary on the Judgment" has already explained the meaning of Yì in terms of principle, leaving no other meaning, so it does not say "yi" (meaning), but directly says "Yi zhi shi da yi zai." Because the nourishment is vast, it says "da yi zai."

《象》曰：山下有雷，頤。君子以慎言語，節飲食。言語、飲食猶慎而節之，而況其餘乎？[疏]正義曰：山止於上，雷動於下。頤之為用，下動上止，故曰“山下有雷，頤。”人之開發言語、咀嚼、飲食，皆動頤之事，故君子觀此頤象，以謹慎言語，裁節飲食。先儒云：“禍從口出，患從口入。”故於頤養而慎節也。

The Classic Text of the Great Image says: "A mountain beneath thunder, this is the image of the hexagram颐 (Nourishment)." Therefore, the gentleman is cautious in speech and restrains his diet. Wang Bi's commentary explains: If even speech and diet require caution and restraint, what more so other matters? Kong Yingda's exposition elaborates: The mountain (Geng) is still above, and the thunder (Zhen) moves below; the function of the mouth (Yi) is that the lower jaw moves while the upper jaw remains still, hence it is said "A mountain beneath thunder, Nourishment." When a person speaks or eats, these are all activities involving the jaw, so the gentleman observes this image of nourishment to be cautious in speech and restrain his diet. Earlier scholars said: "Disaster comes from the mouth, trouble enters through the mouth." Therefore, in the way of nourishment, one must be cautious and restrained.

初九：舍爾靈龜，觀我朵頤，凶。“朵頤”者，嚼也。以陽處下而為動始，不能令物由己養，動而求養者也。夫安身莫若不競，修己莫若自保。守道則福至，求祿則辱來。居養賢之世，不能貞其所履以全其德，而舍其靈龜之明兆，羨我朵頤而躁求，離其致養之至道，闚我寵祿而競進，凶莫甚焉。[疏]“初九”至“觀我朵頤凶”。○正義曰：“靈龜”謂神靈明鑑之龜。“兆”以喻己之明德也。“朵頤”謂朵動之頤以嚼物，喻貪婪以求食也。初九“以陽處下而為動始”，不能使物賴已而養，而更自動求養，是舍其靈龜之明兆，觀我朵頤而躁求。是損己廉靜之德，行其貪竊之情，所以“凶”也。不足可貴，故《象》云“亦不足貴”也。

The text says: "Initial Nine, abandoning your own virtue like the bright virtue of a sacred turtle, yet staring at me chewing, leading to calamity." Wang Bi's commentary explains: "Duo Yi" means chewing. Initial Nine, with a yang line in the lower position at the beginning of movement, cannot enable all things to rely on itself for sustenance, but instead acts recklessly to seek sustenance from others. Stability is achieved through non-competition, self-cultivation through self-preservation; upholding the Dao brings blessings, seeking official favor brings disgrace. In an era of honoring virtuous talents, yet failing to maintain righteousness and uphold virtue, instead abandoning one's own bright virtue like the sacred turtle, envying others chewing and eagerly seeking sustenance, departing from the ultimate Dao of receiving sustenance, and coveting favor and advancement through competition, there is no greater danger than this. Kong Yingda's commentary elaborates on the section from "Initial Nine" to "Observing me chewing leads to calamity": "The sacred turtle" refers to a divine turtle with clear discernment; the patterns on its shell are used to symbolize one's own bright virtue. "Duo Yi" refers to moving the cheeks while chewing, symbolizing greed for food. "Initial Nine, with a yang line in the lower position at the beginning of movement," cannot enable all things to rely on itself for sustenance, but instead acts recklessly to seek sustenance, which is abandoning one's own bright virtue like the sacred turtle, watching others chew and eagerly seeking sustenance. This harms one's own purity and quiet virtue, indulging in greed, hence "calamity." It is not worth being esteemed, hence the "Small Image Commentary" says "it is not worth being esteemed."

注“朵頤者嚼也”至“凶莫甚焉”。○正義曰：“朵頤者嚼也”者，朵是動義，如手之捉物謂之朵也。今動其頤，故知嚼也。“不能令物猶己養”者，若道德弘大，則己能養物，是物由己養。今身處無位之地，又居震動之始，是動而自求養也。“離其致養之至道，闚我寵祿而競進”者，若能自守廉靜，保其明德，則能致君上所養。今不能守廉靜，是“離其致養之至道”，反以求其寵祿而競進也。《象》曰：“觀我朵頤”，亦不足貴也。

Kong Yingda's commentary further explains Wang's annotation from "Du Yi" meaning "chewing" to "Xiong Mo Shen Yan" meaning "no misfortune is greater than this": Wang explains that "Du Yi" means "chewing," where "Du" is an action, similar to the action of grabbing something with one's hands called "Du." Now, if one moves his cheeks, it is known to be chewing. Wang says "Unable to make things be nourished by oneself," meaning if one has great virtue, one can nourish all things, which is that all things are nourished by oneself. Now, initial nine is in an unimportant position, and is at the beginning of movement, so it can only be that he acts wrongly to seek nourishment from others. Wang says "Leaving the way of self-nourishment, looking for my favor and rank and competing for advancement," meaning if one can keep oneself clean and quiet, preserving one's bright virtue, one can attract the nourishment from the ruler. Now, one cannot keep oneself clean and quiet, which is "Leaving the way of self-nourishment," and instead goes to seek favor and rank and compete for advancement. The "Small Image Commentary" says: "Observing my chewing," which is not worth being esteemed.

六二：顛頤，拂經於丘。頤，征凶。養下曰顛。拂，違也。經猶義也。丘，所履之常也。處下體之中，無應於上，反而養初居下，不奉上而反養下，故曰“顛頤拂經於丘也”。以此而養，未見其福也；以此而行，未見有與，故曰“頤貞凶”。[疏]正義曰：顛，倒也。拂，違也。經，義也。丘，所履之常處也。六二處下體之中，無應於上，反倒下養初，故曰“顛頤”。下當奉上，是義之常處也。今不奉於上，而反養於下，是違此經義於常之處，故云“拂經於丘”也。“頤征凶”者，徵，行也。若以此而養，所行皆凶，故曰“頤征凶”也。《象》曰：六二，“征凶”，行失類也。類皆上養，而二處下養初。[疏]正義曰：頤養之體，類皆養上也。今此獨養下，是所行失類也。

The text says: Six in the Second, turning upside down to seek sustenance from below, violating the constant way; thus, to nourish in this way brings misfortune. Wang Bi's commentary explains: "Dian" refers to turning upside down, "fu" means violating, "jing" is like meaning or principle, and "qiu" refers to the constant path one treads. Six in the Second is in the lower trigram, and there is no proper correspondence above. Instead, it turns to nourish the Nine at the Beginning below, not serving the superior but instead nourishing the inferior. Therefore, it is said "Dian Yi Fu Jing Yu Qiu." To nourish in this way, one does not see blessings; to act in this way, one does not see support from others, hence "Yi Zhen Xiong." Kong Yingda's commentary elaborates: "Dian" means turning upside down, "fu" means violating, "jing" means principle, and "qiu" refers to the constant place one treads. Six in the Second is in the middle of the lower trigram, and there is no correspondence above. Instead, it turns to nourish the Nine at the Beginning below, so it is said "Dian Yi." Those in the lower position should serve those above, which is the constant principle. Now, instead of serving above, it nourishes below, thus violating the principle, hence "Fu Jing Yu Qiu." The phrase "Yi Zheng Xiong" means that acting in this way leads to misfortune. "Zheng" means action; if one acts in this way, all actions are harmful, hence "Yi Zheng Xiong." The Small Image Commentary says: "Zheng Xiong" for Six in the Second is acting contrary to one's kind. Wang Bi's commentary explains: all kinds act by nourishing above, but Six in the Second is in the lower position nourishing the Nine at the Beginning. Kong Yingda's commentary elaborates: the nature of nourishing is to nourish those above. Now, only Six in the Second nourishes those below, thus acting contrary to its kind.

六三：拂頤，貞凶。十年勿用，無攸利。履夫不正，以養於上，納上以諂者也。拂養正之義，故曰“拂頤貞凶”也。處頤而為此行，十年見棄者也。立行於斯，無施而利。[疏]正義曰：“拂頤貞凶”者，拂，違也。履夫不正，以養上九，是自納於上以諂媚者也。違養正之義，故曰拂頤貞而有凶也。為行如此，雖至十年，猶勿用而見棄也，故曰“十年勿用”。立行於此，故無所利也。《象》曰：“十年勿用”，道大悖也。[疏]正義曰：釋“十年勿用”之義。以其養上以諂媚，則於正道大悖亂，解“十年勿用”見棄也。

The text says: Six in the Third, going against the way of nourishment and maintenance, adhering to this leads to misfortune; for ten years, not being appointed or used, there is no benefit. Wang Bi's commentary explains: The line Six in the Third is on an improper position, yet it goes to serve the superior, using flattery to please those above. This goes against the principle of proper nourishment, hence it is said, "Opposing nourishment, the correct course is ominous." Being in a time of nourishment and yet acting in this way, for ten years one will be despised; if one's conduct is like this, no action will bring benefit. Kong Yingda's commentary elaborates: The phrase "Opposing nourishment, the correct course is ominous" means "opposing" refers to going against; being on an improper position, yet serving Nine at the Top, is flattering upwards. This goes against the principle of proper nourishment, hence it is said that going against the way of nourishment and adhering to this leads to misfortune. If one acts in this way, even after ten years, one will still be discarded, hence it is said, "For ten years, not used." If one's conduct is like this, hence there is no benefit. The Small Image Commentary says: "For ten years, not used," because its way is greatly disorderly. Kong Yingda's commentary elaborates: This explains the meaning of "For ten years, not used" — because he uses flattery to serve the superior, thus greatly contradicting the correct way, thereby explaining that "For ten years, not used" is due to being despised.

六四：顛頤，吉。虎視耽耽，其欲逐逐，無咎。體屬上體，居得其位，而應於初，以上養下，得頤之義，故曰“顛頤吉”也。下交不可以瀆，故“虎視耽耽”，威而不猛，不惡而嚴。養德施賢，何可有利？故“其欲逐逐”，尚敦實也。修此二者，然後乃得全其吉而“無咎”。觀其自養則履正，察其所養則養陽，頤爻之貴，斯為盛矣。[疏]“六四，顛頤吉”至“無咎”。○正義曰：“顛頤吉”者，“體屬上體，居得其位，而應於初，以上養下”，得養之宜，所以吉也。“虎視耽耽”者，以上養下，不可褻瀆，恆如虎視耽耽，然威而不猛也。“其欲逐逐”者，既養於下，不可有求，其情之所欲逐逐然，尚於敦實也。“無咎”者，若能“虎視耽耽，其欲逐逐”，雖復“顛頤”養下，則得吉而“無咎”也。○注“體屬上體”至“斯為盛矣”。○正義曰：“觀其自養則履正”者，以陰處陰，四自處其身，是觀其自養，則能履正道也。“察其所養則養陽”者，六四下養於初，是觀其所養。初是陽爻，則能養陽也。

The text says: Six in the Fourth, turning the direction of nourishment downward, is auspicious; like a tiger watching intently, with a solemn demeanor, desiring to be earnest and not hasty, there is no fault. Wang Bi's commentary explains: The fourth line of the upper trigram belongs to the upper trigram, is in a proper position, and corresponds with the first line, thus it is in a superior position nourishing the inferior, which conforms to the meaning of nourishment, hence it is said "reversed nourishment is auspicious." Interaction with the lower position should not be careless, hence "the tiger watches intently," being solemn without being fierce, not appearing severe yet possessing dignity. Cultivating virtue and bestowing favors upon the virtuous, how could there be private interest? Hence "its desire is earnest," emphasizing sincerity and solidity. If one can achieve these two, then one can preserve the auspiciousness and have no fault. Observing how it nourishes itself, it is practicing the correct path; observing whom it nourishes, it is nurturing the yang line. Among the six lines of the "Yi" hexagram, the excellence of this line is unparalleled. Kong Yingda's commentary elaborates on the section from "reversed nourishment is auspicious" to "no fault":the so-called "reversed nourishment is auspicious," Wang's note says "the structure belongs to the upper trigram, is in a proper position, and corresponds with the first line, thus nourishing the inferior from above," achieving the appropriate nourishment, hence it is auspicious.所谓 "the tiger watches intently," nourishing the inferior should not be careless or disrespectful, it must always be like a tiger watching intently, solemn without being fierce.所谓 "its desire is earnest," since it is nourishing the inferior, it should not have any desire for gain, its inner desire is earnest and composed, emphasizing solidity.所谓 "no fault," if one can achieve "the tiger watches intently, its desire is earnest," then even though it is "reversed nourishment" downward, it can achieve auspiciousness and have no fault. Kong also explains Wang's note "the structure belongs to the upper trigram" to "this is the most excellent":the so-called "observing its self-nourishment, it follows the correct path," the fourth line, being a yin line in a yin position, is proper in self-cultivation, which is observing its self-nourishment, thus following the correct path;the so-called "observing whom it nourishes, it nourishes the yang," the fourth line nourishes the first line downward, which is observing whom it nourishes, the first line is a yang line, hence it is nourishing the yang.

《象》曰：“顛頤”之吉，上施光也。[疏]正義曰：釋“顛頤吉”之義。“上”謂四也。下養於初，是上施也。能威而不猛，如虎視耽耽，又寡慾少求，其欲逐逐，能為此二者，是上之所施有光明也。然六二“顛頤”則為凶，六四“顛頤”得為吉者，六二身處下體而又下養，所以凶也；六四身處上體，又應於初，陰而應陽，又能威嚴寡慾，所以吉也。

The Small Image Commentary says: "The hexagram 'Reversing the Mouth' is auspicious because the superior person's giving is bright. Kong Yingda explains this as elaborating the meaning of 'Reversing the Mouth is auspicious.' 'Superior' refers to the line six in the fourth position; giving downward to the line nine at the beginning is the superior person's giving. It can be stern without being fierce, like a tiger gazing intently; and it has few desires and few demands, with desires being thick and composed. When these two points are achieved, the superior person's giving is bright. As for the same 'Reversing the Mouth,' the line six in the second position is凶 while the line six in the fourth position is吉, because the line six in the second position is itself in the lower trigram and also gives downward, so it is凶; the line six in the fourth position is itself in the upper trigram and corresponds with the line nine at the beginning, with a yin line responding to a yang line, and can be stern with few desires, so it is吉."

六五：拂經，居貞，吉。不可涉大川。以陰居陽，“拂頤”之義也。行則失類，故宜“居貞”也。無應於下而比於上，故可守貞從上，得頤之吉，雖得居貞之吉，處頤違謙，難未可涉也。[疏]正義曰：拂，違也。經，義也。以陰居陽，不有謙退，乖違於“頤養”之義，故言“拂經”也。“居貞吉”者，行則失類，“居貞吉”也。“不可涉大川”者，處頤違謙，患難未解，故“不可涉大川”，故“居貞吉”也。《象》曰：“居貞”之吉，順以從上也。[疏]正義曰：釋“居貞”之義。以五近上九，以陰順陽，親從於上，故得“居貞吉”也。

The text says: "Six in the Fifth, going against the constant way, dwelling in stillness and upholding correctness brings good fortune; it is not appropriate to cross a great river." Wang Bi's commentary explains: "Six in the Fifth, with a yao of yin in a yang position, is exactly what is meant by 'contravening the mouth.' If there is any action, it would lose its kindred, so it is appropriate to 'dwell in uprightness.' It has no proper response below, but is adjacent to Upper Nine, so it can uphold correctness and be obedient to Upper Nine, thus obtaining the good fortune of sustenance. Although it has the good fortune of dwelling in uprightness, it is in the time of sustenance yet contravenes humility and retreat, so dangers have not yet been removed, and it is not appropriate to cross a great river." Kong Yingda's commentary elaborates: " 'Fú' means to contravene, and 'jīng' means the meaning. With a yin in a yang position, it cannot be humble and retreat, thus violating the meaning of 'sustenance,' hence 'fú jīng.' What is meant by 'dwelling in uprightness brings good fortune' is that once there is any action, it would lose its kindred, so dwelling in uprightness is good. What is meant by 'not appropriate to cross a great river' is that in the time of sustenance yet contravening humility and retreat, dangers have not yet been removed, so 'not appropriate to cross a great river,' and it is for this reason that 'dwelling in uprightness brings good fortune' is said. The 'Small Image Commentary' says: 'Dwelling in uprightness' brings good fortune because it is flexible and follows the superior. Kong Yingda elaborates: This explains the meaning of 'dwelling in uprightness'—since Six in the Fifth is close to Upper Nine, with yin flexibility following yang strength, and being close and obedient to the superior, thus it can obtain 'dwelling in uprightness brings good fortune.'"

上九：由頤，厲吉，利涉大川。以陽處上而履四陰，陰不能獨為主，必宗於陽也。故莫不由之以得其養，故曰“由頤”。為眾陰之主，不可瀆也，故厲乃吉。有似《家人》“悔厲”之義，貴而無位，是以厲也。高而有民，是以吉也。為養之主，物莫之違，故“利涉大川”也。[疏]正義曰：“由頤”者，以陽處上而履四陰，陰不能獨為其主，必宗事於陽也。眾陰莫不由之以得其養，故曰“由頤”也。“厲吉”者，為眾陰之主，不可褻瀆，嚴厲乃吉，故曰“厲吉”也。“利涉大川”者，為養之主，無所不為，故“利涉大川”而有慶也。故《象》云“大有慶也”。《象》曰：“由頤厲吉”，大有慶也。

The text says: "Upper Nine, the world depends on him for sustenance; maintaining strictness brings good fortune, and it is advantageous to cross a great river." Wang Bi's commentary explains: Upper Nine, with a yang line in the upper position, dominates over the four yin lines. Yin cannot act independently and must honor yang, so all the lines depend on him for sustenance, hence "depends on nourishment." As he is the master of all yin lines, he must not be slighted, so strictness brings good fortune. This is somewhat similar to the meaning in the "Family" hexagram "regret and danger": one holds a high position but lacks a real position, so strictness is needed; one holds a high position and has the people, so good fortune is achieved. He is the master of nourishment, and all things do not oppose him, hence "advantageous to cross a great river." Kong Yingda's commentary elaborates: "Depends on nourishment" means that Upper Nine, with a yang line in the upper position, dominates the four yin lines. Yin cannot act independently and must honor and serve yang, so all yin lines depend on him for sustenance, hence "depends on nourishment." "Danger and good fortune" refers to the fact that as the master of all yin lines, he must not be slighted, and maintaining strictness brings good fortune, hence "danger and good fortune." "Advantageous to cross a great river" refers to the fact that as the master of nourishment, there is nothing he cannot do, so "advantageous to cross a great river" brings blessings, hence the "Small Image Commentary" says "great celebration." The "Small Image Commentary" says: "Depends on nourishment, danger and good fortune" refers to great celebration.

巽下兌上。大過：音相過之過。[疏]“大過”。○正義曰：“過”謂過越之“過”，非經過之“過”。此衰難之世，唯陽爻，乃大能過越常理以拯患難也。故曰“大過”。以人事言之，猶若聖人過越常理以拯患難也。○注“音相過之過”。○正義曰：“相過”者，謂相過越之甚也，非謂相過從之“過”，故《象》云“澤滅木”。是過越之甚也。四陽在中，二陰在外，以陽之過越之甚也。

The Lower Trigram of the hexagram "Great Excess" is Xun (Wind), and the Upper Trigram is Dui (Lake). Wang Bi's commentary explains that the character "过" in the hexagram's name is read as "to pass over" meaning to surpass. Kong Yingda's commentary on the term "Great Excess" says that "过" refers to surpassing, not passing through. In a time of decline, chaos, and hardship, only the yang lines can greatly surpass the norm to save from difficulties, hence it is called "Great Excess." In terms of human affairs, it is like a sage surpassing the norm to save from difficulties. Kong Yingda also explains Wang Bi's note that "过" is pronounced as "to pass over." The term "相过" refers to mutual surpassing to a great extent, not "相过从" meaning mutual visiting or coming and going. Therefore, the "Great Image Commentary" says "the marsh overcomes the wood," which indicates excessive surpassing. This hexagram has four yang lines in the center and two yin lines on the outside, clearly showing the excessive surpassing of yang.

棟撓，利有攸往，亨。[疏]正義曰：“棟撓”者，謂屋棟也。本之與末俱撓弱，以言衰亂之世，始終皆弱也。“利有攸往亨”者，既遭衰難，聖人“利有攸往”，以拯患難，乃得亨通，故云“利有攸往亨”也。《彖》曰：大過，大者過也。大者乃能過也。[疏]正義曰：釋大過之義也。“大者過”，謂盛大者乃能過其分理以拯難也。故於二爻陽處陰位，乃能拯難也，亦是過甚之義。

The hexagram statement says: The beam is bent, which is favorable for going forward and achieving success. Kong Yingda explains: The term "beam bent" refers to the main beam of a house; both the root and the tip are bent and weak, symbolizing a time of decline and disorder where both the beginning and the end are weak. The phrase "favorable for going forward and achieving success" means that when encountering decline, disorder, and difficulties, the sage is "favorable for going forward" to rescue the crisis, thus achieving success, hence it is said "favorable for going forward and achieving success." The hexagram's commentary says: "Great Excess" refers to a great yang that exceeds the normal limit. Wang Bi's annotation explains: Only the great can exceed the normal limit. Kong Yingda elaborates: This explains the meaning of "Great Excess." "Great excess" means that only the great can go beyond their proper role to rescue the crisis; therefore, in the second line, a yang line occupying a yin position can rescue the crisis, which also means exceeding the proper limit.

“棟撓”，本末弱也。初為本，而上為末也。[疏]正義曰：釋“棟撓”義。以大過本末俱弱，故屋棟撓弱也，似若衰難之時始終弱。剛過而中，謂二也。居陰，“過”也；處二，“中”也。拯弱興衰，不失其中也。巽而說行，“巽而說行”，以此救難，難乃濟也。“利有攸往”，乃亨。危而弗持，則將安用？故往乃亨。[疏]正義曰：“剛過而中巽而說行利有攸往乃亨”者，此釋“利有攸往乃亨”義。“剛過而中”謂二也。以陽處陰，是剛之過極之甚，則陽來拯此陰難，是過極之甚也。“巽而說行”者，既以巽順和說而行，難乃得濟，故“利有攸往得亨”也。故云“乃亨”。

The Commentary on the Judgment says: "The beam is bent," meaning both the root and the tip are weak. Wang Bi's annotation explains: the initial line is the root, and the top line is the tip. Kong Yingda's commentary elaborates: this explains the meaning of "the beam is bent" — because in the hexagram Great Excess, both the first and sixth lines are yin, so the beam bends and lacks strength, just like in times of decline, disorder, and danger, where both the beginning and the end are weak. The Commentary on the Judgment also says: the strong line goes beyond its position and occupies the center. Wang Bi's annotation explains: this refers to the second line — a yang line in a yin position, which is "excess"; being in the second line, it is "center"; it supports the weak and revives decline, without losing the middle path. The Commentary on the Judgment also says: to act with flexibility and joy. Wang Bi's annotation explains: "flexible and joyful in action," by using this method to overcome difficulties, danger can be passed. The Commentary on the Judgment also says: "it is advantageous to go somewhere," thus leading to success. Wang Bi's annotation explains: if one sees difficulties but does not support them, then what is the use? Therefore, going forward leads to success. Kong Yingda's commentary elaborates: "the strong line goes beyond its position and occupies the center, flexible and joyful in action, it is advantageous to go somewhere, thus leading to success" — these words explain the meaning of "it is advantageous to go somewhere, thus leading to success." "The strong line goes beyond its position and occupies the center" refers to the second line, with a yang line in a yin position, which is excessive strength, thus the yang line comes to save the yin line in danger, which is excessive. "Flexible and joyful in action" means being able to act with humility and joy, thus difficulties can be resolved, so "it is advantageous to go somewhere" and success is achieved, hence "thus leading to success."

大過之時大矣哉！是君子有為之時也。[疏]正義曰：此廣說大過之美。言當此大過之時，唯君子有為拯難，其功甚大，故曰“大矣哉”也。象曰：澤滅木，大過。君子以獨立不懼，遁世無悶。此所以為“大過”，非凡所及也。[疏]正義曰：“澤滅木”者，澤體處下，木體處上，澤無滅木之理。今云“澤滅木”者，乃是澤之甚極而至滅木，是極大過越之義。其大過之卦有二義也：一者物之自然大相過越常分，即此“澤滅木”是也。二者大人大過越常分以拯患難，則九二“枯楊生稊，老夫得其女妻”是也。“君子以獨立不懼，遁世無悶”者，明君子於衰難之時，卓爾獨立，不有畏懼，隱遁於世而無憂悶，欲有遁難之心，其操不改。凡人遇此則不能，然唯君子獨能如此，是其過越之義。

The text of the Commentary on the Judgment says: The time corresponding to the hexagram Great Excess is exceptionally great. Wang Bi's commentary explains: This is precisely the time when a gentleman can achieve great deeds. Kong Yingda's exposition elaborates: This is a broad discussion of the beauty of Great Excess. It means that at this time of Great Excess, only a gentleman can act to save from danger, and his achievements are immense, hence the saying "How great it is!" The text of the Great Image Commentary says: A great marsh has overwhelmed the trees, which is the image of Great Excess. Therefore, the gentleman stands firm and unafraid, retreating from the world without sorrow. Wang Bi's commentary explains: This is precisely why it is called "Great Excess," something beyond the reach of ordinary people. Kong Yingda's exposition elaborates: The phrase "the marsh has overwhelmed the trees" refers to the marsh being at the lower position and the trees at the upper position. Normally, there is no reason for the marsh to overwhelm the trees. Now, saying "the marsh has overwhelmed the trees" means the marsh water has become extremely full and has submerged the trees, which is exactly the meaning of excessive excess. The hexagram Great Excess has two meanings: one is that things naturally exceed the ordinary, as in "the marsh has overwhelmed the trees"; the other is that a superior person exceeds the ordinary to save from calamity, as in the second line "a withered willow produces new shoots, an old man marries a young wife." The phrase "the gentleman stands firm and unafraid, retreating from the world without sorrow" indicates that when a gentleman is in a time of decline, disorder, and danger, he remains firm and fearless, retreating from the world without worry or distress. Even if he has the desire to avoid difficulties, his integrity remains unchanged. Ordinary people cannot do this, but a gentleman can, which is precisely his superiority over ordinary people.

初六：藉用白茅，無咎。以柔處下，過而可以“無咎”，其唯慎乎！[疏]正義曰：以柔處下，心能謹慎，薦藉於物，用絜白之茅，言以絜素之道奉事於上也。“無咎”者，既能謹慎如此，雖遇大過之難，而“無咎”也。以柔道在下，所以免害。故《象》云“柔在下也”。《象》曰：“藉用白茅”，柔在下也。

The text says: "Initial Six, using white reed grass as a mat, there is no fault." Wang Bi's commentary explains: "Initial Six, with a yao of flexibility in the lower position, amidst a time of excess, yet able to have no fault, this is perhaps due to the word 'caution' alone." Kong Yingda's elaboration states: "With a flexible yao in the lower position, the heart is cautious. Using white reed grass as a mat refers to serving the superior with purity and simplicity. The phrase 'no fault' means that if one is thus cautious, even encountering great excess will not result in fault. Because it is with a flexible and harmonious approach in the lower position that one can avoid calamity, hence the 'Small Image Commentary' says 'flexibility is in the lower position.' The 'Small Image Commentary' says: 'Using white reed grass,' which indicates that the flexible is in the lower position."

九二：枯楊生稊，老夫得其女妻，無不利。“稊”者，楊之秀也。以陽處陰，能過其本而救其弱者也。上無其應，心無持吝處過以此，無衰不濟也。故能令枯楊更生稊，老夫更得少妻，拯弱興衰，莫盛斯爻，故“無不利”也。老過則枯，少過則稚。以老分少，則稚者長；以稚分老，則枯者榮，過以相與之謂也。大過至衰而已至壯，以至壯輔至衰，應斯義也。[疏]“《象》曰藉用白茅”至“無不利”。○正義曰：“枯楊生稊”者，“枯”謂枯稿，“稊”謂“楊之秀”者。九二以陽處陰，能過其本分，而救其衰弱。上無其應，心無特吝，處大過之時，能行此道，無有衰者不被拯濟。故衰者更盛，猶若枯槁之楊，更生少壯之稊；枯老之夫，得其少女為妻也。“無不利”者，謂拯弱興衰，莫盛於此。以斯而行，無有不利也。

The text says: Nine in the Second, withered poplar trees sprout new shoots, and an old man marries a young wife, there is no disadvantage. Wang Bi's commentary explains: "Ting" refers to the tender sprout of the poplar tree. Nine in the Second, with a yang line in a yin place, is able to go beyond its proper role to help the weak; it has no proper corresponding line above, and has no hesitation in its heart. In such a time of excess, there is no one who is in decline who is not rescued, so it can make withered poplars sprout again and an old man marry a young wife. Supporting the weak and reviving decline, there is nothing more powerful than this line, hence "there is no disadvantage." If oldness becomes excessive, it becomes withered; if youth becomes excessive, it becomes weak. Giving oldness to the young allows the weak to grow strong; giving youth to the old allows the withered to flourish—this is the meaning of "excess being exchanged." In the situation of Great Excess, the other party is extremely weak while oneself is extremely strong, using extreme strength to assist extreme weakness, which precisely fits this meaning. Kong Yingda's commentary elaborates on the section from "Borrowing white reeds" to "there is no disadvantage" in the "Xiang" section: what is meant by "withered poplar trees sprout ting" is that "withered" refers to withering, and "ting" refers to the tender sprout of the poplar tree. Nine in the Second, with a yang line in a yin place, is able to go beyond its proper role to help the weak; it has no proper corresponding line above, and has no hesitation in its heart. In the time of Great Excess, being able to act in this way ensures that no one in decline is left unsaved, so the weak are revived, just as withered poplars sprout new tender shoots, and an old man marries a young wife. What is meant by "there is no disadvantage" is that supporting the weak and reviving decline is nothing more powerful than this, and acting in this way brings no disadvantage.

○注“稊者楊之秀也”至“應斯義也”。○正義曰：“稊”者楊柳之穗，故云“楊之秀也”。“以陽處陰，能過其本而救其弱”者，若以陽處陽，是依其本分。今以陽處陰，是過越本分，拯救陰弱也。“老過則枯，少過則稚”者，老之太過則枯槁，少之太過則幼稚也。“以老分少則稚者長也”，謂老夫減老而與女妻，女妻得之而更益長，故云“以老分少則稚者長也”。“以稚分老則枯者榮”者，謂女妻減少而與老夫，老夫得之，似若槁者而更得生稊，故云“則枯者榮也。”云“大過至衰而已至壯，以至壯輔至衰，應斯義”者，此大過之卦，本明至壯輔至衰，不論至衰減至壯。故輔嗣此《注》特云“以至壯輔至衰也”。“《象》曰過以相與”者，因至壯而輔至衰，似女妻而助老夫，遂因雲老夫減老而與少，猶若至衰減衰而與壯也。其實不然也。

Kong Yingda's commentary further explains Wang's annotation from "Ti" to "Ying Si Yi Ye": The term "Ti" refers to the flower clusters of willow and poplar trees, hence the saying "Yang Zhi Xiu Ye." Wang explains, "A yang element in a yin position, can surpass its original position to save the weak yin." If a yang line is in a yang position, it is content with its original place; but if a yang line is in a yin position, it is going beyond its original place to save the weak yin. Wang says, "If oldness goes beyond, it becomes withered; if youth goes beyond, it becomes immature." This means that if oldness is excessive, it becomes withered, and if youth is excessive, it becomes immature. Wang says, "If the old gives to the young, the immature becomes mature," meaning that if an old man reduces his oldness and gives it to a young wife, the young wife receives it and becomes more mature, hence "If the old gives to the young, the immature becomes mature." Wang says, "If the young gives to the old, the withered becomes flourishing," meaning that if a young wife reduces her youth and gives it to an old man, the old man receives it, like a withered tree regaining new sprouts, hence "Then the withered becomes flourishing." Wang says, "Great Excess reaches the most decline yet reaches the most vigorous, using the most vigorous to assist the most decline, responding to this meaning." This is because the hexagram Great Excess originally discusses using the most vigorous to assist the most decline, not the most decline reducing the most vigorous. Therefore, Wang Fusi's annotation specifically mentions "using the most vigorous to assist the most decline." As for the "Small Image Commentary" saying "Excess is mutual," it refers to using the most vigorous to assist the most decline, like a young wife helping an old man, and thus mentions the old man reducing his oldness to give to the young, as if the most decline reduces its decline to give to the most vigorous. In reality, it is not like that.

《象》曰“老夫女妻”，過以相與也。[疏]正義曰：釋“老夫女妻”之義。若老夫而有老妻，是依分相對。今老夫而得女妻，是過分相與也。老夫得女妻，是女妻以少而與老夫。老夫得少而更壯，是女妻過分而與夫也。女妻而得少夫，是依分相對。今女妻得老夫，是老夫減老而與少。女妻既得其老則益長，是老夫過分而與妻也，故云“過以相與”。《象》直云“老夫”、“女妻”，不云“枯楊生稊”者，“枯楊”則是老夫也，“生稊”則女妻也。其意相似，故《象》略而不言。

The Small Image Commentary says: "An old man and a young wife," which refers to a situation where the parties involved transcend their usual roles and interact with each other. Kong Yingda explains that this is interpreting the meaning of "an old man and a young wife." If an old man marries an old wife, it is matching according to their respective roles; but now an old man marries a young wife, which is transcending the usual roles and interacting. The young wife gives her youth to the old man, and the old man receives her youth and becomes rejuvenated, which is the young wife going beyond her role to give to her husband. Meanwhile, if a young wife marries a young husband, it is matching according to their roles; but now a young wife marries an old man, which is the old man reducing his old age and giving it to the young wife. The young wife receives the old man's maturity and thus becomes even more mature, which is the old man going beyond his role to give to his wife. Therefore, it is said "exceeding in mutual giving." The Small Image Commentary only mentions "an old man" and "a young wife," but does not mention "a dry willow tree producing new sprouts," because "a dry willow tree" represents an old man, and "producing new sprouts" represents a young wife. The meanings are similar, so the Small Image Commentary omits the repetition.

九三：棟橈，凶。居大過之時，處下體之極，不能救危拯弱，以隆其棟，而以陽處陽，自守所居，又應於上，繫心在一，宜其淹弱而凶衰也。[疏]正義曰：居大過之時，處下體之極，以陽居陽，不能救危拯弱，唯自守而已。獨應於上，繫心在一，所以“凶”也。心既褊狹，不可以輔救衰難，故《象》云“不可以有輔也”。《象》曰：“棟橈”之凶，不可以有輔也。

The text says: Nine in the Third, the beam bends, calamity. Wang Bi's commentary explains: Nine in the Third is in the time of great excess, occupying the extreme of the lower trigram, unable to rescue danger and support the weak, thus failing to lift up the beam; also, with a yang line in a yang position, it only坚守 its own position, and solely corresponds with Six at the Top, fixating its mind on one thing, so it is unsurprising that it remains stagnant in weakness and faces danger and decline. Kong Yingda's commentary elaborates: being in the time of great excess, occupying the extreme of the lower trigram, with a yang line in a yang position, it is unable to rescue danger and support the weak, only knowing how to defend itself; also, it corresponds solely with Six at the Top, focusing its mind on one thing, hence 'calamity'. Since its mind is narrow, it cannot assist in rescuing chaos, disorder, and danger, so the Small Image Commentary says 'it cannot be assisted'. The Small Image Commentary says: 'the beam bends' is calamitous because it cannot be assisted.

九四：棟隆，吉。有它吝。體屬上體，以陽處陰，能拯其弱，不為下所橈者也，故“棟隆”吉也。而應在初，用心不弘，故“有它吝”也。[疏]正義曰：“棟隆吉”者，體居上體，以陽處陰，能拯救其弱，不為下所橈，故得棟隆起而獲吉也。“有它吝”者，以有應在初，心不弘闊，故“有它吝”也。《象》曰：“棟隆”之吉，不橈乎下也。

The text says: Nine in the Fourth, the beam is raised high, which is auspicious; yet there is some regret. Wang Bi's commentary explains: Nine in the Fourth belongs to the upper trigram. A yang line in a yin position can assist the weak, not being bent by what is below, thus 'the beam is raised high' and it is auspicious; but it has a corresponding line in the first line, and its mind is not broad enough, hence 'there is some regret'. Kong Yingda's commentary elaborates: The phrase 'the beam is raised high' refers to the fact that the trigram is in the upper position, with a yang line in a yin place, which can assist the weak and not be bent by what is below, thus enabling the beam to be raised high and gain auspiciousness. The phrase 'there is some regret' is because it has a proper correspondence with the first line, and its mind is not broad enough, hence 'there is some regret'. The Small Image Commentary says: 'The beam is raised high' is auspicious because it is not bent by what is below.

[疏]正義曰：釋“棟隆之吉”，以其能拯於難，不被橈乎在下，故得“棟隆吉”。九四應初，行又謙順，能拯於難，然唯只拯初，初謂下也。下得其拯，猶若所居屋棟隆起，下必不橈。若何得之，不被橈乎在下。但《經》文云“棟橈”，《彖》釋“棟橈”者，本末弱也。以屋棟橈弱而偏，則屋下榱柱亦先弱。柱為本，棟為末，觀此《彖》辭，是足見其義。故子產云：“棟折榱崩，僑將壓焉。”以屋棟橈折，則榱柱亦同崩，此則義也。

Kong Yingda explains: This is an interpretation of "the good fortune of the beam being raised high." Nine in the Fourth is able to save from danger and is not bent by those below, thus attaining "the good fortune of the beam being raised high." Nine in the Fourth corresponds with Six at the Beginning, acts with humility and gentleness, and can save from danger, but the one it saves is only Six at the Beginning, which refers to those below. When those below are rescued, it is as if the beam upon which one resides is raised high, and thus the weight below no longer bends it. To ask how this is achieved, it is because it is not bent by those below. However, the text says "the beam bends," and the Commentary on the Judgment explains "the beam bends" as "both the root and the tip are weak." If the beam bends, the rafters beneath have already become weak. The rafters are the root, and the beam is the tip. From this passage in the Commentary, we can see the meaning. Therefore, Zichan of the State of Zheng said: "If the beam breaks and the rafters collapse, I shall be crushed." When the beam bends, the rafters collapse, which is exactly the meaning here.

九五：枯楊生華，老婦得其士夫，無咎無譽。處得尊位，而以陽處陽，未能拯危。處得尊位，亦未有橈，故能生華，不能生稊；能得夫，不能得妻。處“棟橈”之世，而為“無咎無譽”，何可長哉！故生華不可久，士夫誠可醜也。[疏]“九五枯楊生華”至“無咎無譽”。正義曰：“枯楊生華”者，處得尊位而以陽居陽，未能拯危，不如九二“枯楊生稊”。但以處在尊位，唯得“枯楊生華”而巳。言其衰老，雖被拯救，其益少也。又似年老之婦，得其彊壯士夫，婦已衰老，夫又彊大，亦是其益少也。所拯難處少，才得無咎而已，何有聲譽之美？故“無咎無譽”也。

The text says: "Nine in the Fifth, withered poplar trees bloom flowers, old women marry strong men, there is no blame and no praise." Wang Bi's commentary explains: "Nine in the Fifth is in a position of honor, yet it holds a yang line in a yang position, failing to rescue from danger; because it is in a position of honor, it has not yet been bent, so it can bloom flowers but cannot sprout new shoots, can obtain a husband but cannot obtain a younger wife. Being in a situation of 'a beam bent over,' yet only achieving 'no blame and no praise,' how can this last? Therefore, blooming flowers cannot last, and an old woman marrying a strong man is indeed a matter of shame." Kong Yingda's commentary elaborates on the section from "Nine in the Fifth, withered poplar trees bloom flowers" to "no blame and no praise": "What is meant by 'withered poplar trees bloom flowers' is that Nine in the Fifth holds a position of honor yet a yang line in a yang position, failing to rescue from danger, unlike Nine in the Second's 'withered poplar trees sprout new shoots.' It is only because it is in a position of honor that it canwith difficulty achieve 'withered poplar trees bloom flowers.' This means that although it is old and is being helped, the result is minimal. It is like an old woman marrying a strong man; the woman is already old, and the husband is still strong, so the benefit gained is minimal. The rescue from danger is limited, and it can only avoid blame, but where is the praise? Therefore, it is said 'no blame and no praise.'"

○注“處得尊位”至“誠可醜也”。○正義曰：“處得尊位，亦未有橈”者，以九三不得尊位，故有棟橈。今九五雖與九三同以陽居陽，但九五處得尊位，功雖未廣，亦未有橈弱。若其橈弱，不能拯難，不能使“枯楊生華”也。以在尊位，微有拯難，但其功狹少，但使“枯楊生華”而已，“不能生稊”也。“能得夫，不能得妻”者，若拯難功闊，則“老夫得其女妻”，是得少之甚也。今既拯難功狹，但能使老婦得士夫而已，不能使女妻，言老婦所得利益薄少，皆為拯難功薄，故所益少也。

Kong Yingda's commentary further explains Wang's annotation from "being in a high position" to "honesty is indeed shameful": Wang explains that "being in a high position, there is still no bending" because the Nine in the Third does not hold a high position, hence the image of "the beam bending." Now, although the Nine in the Fifth is also in a yang position, just like the Nine in the Third, the Nine in the Fifth is in a high position. Although its achievements are not yet extensive, it has not yet become bent or weak. If it were to become bent or weak, it would not be able to save from danger or make "a withered willow blossom." Because it is in a high position, it can slightly save from danger, but its effectiveness is limited, only able to make "a withered willow blossom," but not "a sprout." Wang says "able to get a husband, not able to get a wife," meaning if the effectiveness in saving from danger is great, then it would be "an old man getting a young wife," and the small effectiveness would be very evident. Now, the effectiveness in saving from danger is limited, only able to make an old woman get a strong man, but not able to make someone get a young wife. This means the benefit the old woman receives is meager, all because the effectiveness in saving from danger is shallow, hence the effect is small.

《象》曰：“枯楊生華”，何可久也？老婦士夫，亦可醜也。[疏]正義曰：“枯楊生華，何可久”者，枯稿之楊，被拯才得生華，何可長久？尋當衰落也。“老婦士夫，亦可醜也”者，婦當少稚於夫，今年老之婦，而得彊壯士夫，亦可丑辱也。此言九五不能廣拯衰難，但使“枯楊生華”而已，但使“老婦得其士夫”而已。拯難狹劣，故不得長久，誠可丑辱，言不如九二也。

The Small Image Commentary says: "A withered poplar tree produces flowers," how can that last long? An old woman marrying a strong husband is also a disgrace. Kong Yingda explains further: "A withered poplar tree produces flowers, how can that last?" A dry and withered poplar tree is only able to produce flowers through external help, but it cannot last long, and soon will wither again. "An old woman marrying a strong husband is also a disgrace," for a wife should be younger than her husband. If an old woman marries a strong man, it is indeed a disgrace. This refers to the fact that the Nine in the Fifth position cannot widely save the chaos, difficulties, and dangers, but can only make "a withered poplar tree produce flowers," and can only make "an old woman marry a strong husband." The effect of saving from difficulties is narrow and inferior, so it cannot last long, and is indeed a disgrace, meaning it is not as good as the Nine in the Second.

上六：過涉滅頂，凶，無咎。處太過之極，過之甚也。涉難過甚，故至於“滅頂凶”。志在救時，故不可咎也。[疏]正義曰：處大過之極，是過越之甚也。以此涉危難，乃至於滅頂，言涉難深也。既滅其頂，所以“凶”也。“無咎”者，所以涉難滅頂，至於凶亡，本欲濟時拯難，意善功惡，無可咎責。此猶龍逄、比干，憂時危亂，不懼誅殺，直言深諫，以忤無道之主，遂至滅亡。其意則善，而功不成，復有何咎責？此亦“過涉滅頂凶無咎”之象，故《象》云“不可咎”，言不可害於義理也。《象》曰：“過涉”之凶，不可咎也。雖凶無咎，不害義也。

The text says: "Six at the Top, crossing water too deeply leading to the head being submerged, which is凶 (dangerous), but there is no blame." Wang Bi's commentary explains: "Six at the Top is at the extreme of the Great Excess, which is excessive; crossing dangerous situations too much, so it reaches 'submerging the head, dangerous.' However, his intention is to save the situation, so it cannot be blamed." Kong Yingda's commentary elaborates: "Being at the extreme of Great Excess means being excessively excessive; using this to cross dangerous situations, ultimately leading to the head being submerged, which means crossing difficulties too deeply. The head being submerged leads to 'dangerous.' The term 'no blame' refers to the fact that he crossed difficulties and submerged his head, leading to danger and death, but his original intention was to save the world and relieve hardship. His intention was good and the effectiveness was not achieved, so there is nothing to blame. This is like Guan Longpeng of the Xia dynasty and Bi Gan of the Shang dynasty, who worried about the chaos of the times, were not afraid of being executed, and spoke out frankly and advised the ruler, thus offending the tyrant and ultimately dying. Their intentions were good, but their achievements were not realized, so what can be blamed? This is exactly the symbolism of 'crossing too much, submerging the head, dangerous, no blame.' Therefore, the Small Image Commentary says 'not to blame,' meaning it is not acceptable to harm the principles. The Small Image Commentary says: 'The danger of excessive crossing is not to be blamed.' Wang Bi's commentary explains: although dangerous, there is no fault, because it does not harm the principles."

坎下坎上。習坎：“坎”，險陷之名也。“習”謂便習之。[疏]正義曰：“坎”是險陷之名。“習”者，便習之義。險難之事，非經便習，不可以行。故須便習於坎，事乃得用，故云“習坎”也。案：諸卦之名，皆於卦上不加其字。此坎卦之名特加“習”者，以坎為險難，故特加“習”名。“習”有二義：一者習重也，謂上下俱坎，是重疊有險，險之重疊，乃成險之用也。二者人之行險，先須使習其事，乃可得通，故云“習”也。

The hexagram "Xí Kǎn" has both the upper and lower trigrams as Kǎn. Wang Bi's commentary explains: "Kǎn" refers to danger and peril, and "Xí" means to become familiar with it. Kong Yingda's commentary elaborates: "Kǎn" is the name of danger and peril, and "Xí" means to become familiar. Difficult and perilous matters cannot be carried out without repeated practice and familiarity, so one must become familiar with Kǎn in order for things to succeed, hence it is called "Xí Kǎn." Furthermore, other hexagrams do not add characters to their names, but the Kǎn hexagram specially adds the character "Xí," because Kǎn represents danger and peril, so it is given the additional name "Xí." The character "Xí" has two meanings: first, it refers to repetition, indicating that both upper and lower trigrams are Kǎn, meaning danger piled upon danger, and the repetition of danger realizes its function; second, when a person is to act in a dangerous situation, he must first become familiar with it in order to proceed, hence the term "Xí."

有孚，維心亨，剛正在內，“有孚”者也。陽不外發而在乎內，“心亨”者也。[疏]“有孚維心亨”。○正義曰：“有孚”者，亨，信也，由剛正在內，故有信也。“維心亨”者，陽不發外而在於內，是“維心亨”，言心得通也。○注“剛正在內”至“心亨者也”。○正義曰：“剛正在內”者，謂陽在中也。因心剛正，則能有誠信，故云“剛正在內有孚者也，陽不外發而在乎內，心亨者也”。若外陽內陰，則內心柔弱，故不得亨通。今以陽在於內，陽能開通，故維其在心之亨也。

The hexagram statement says: Holding sincere faith, only the heart is unimpeded. Wang Bi's commentary explains: The virtue of firm righteousness residing within is called "having sincerity"; the yang energy not spreading outward but contained within is called "the heart is unimpeded." Kong Yingda's explanation of the phrase "having sincerity, the heart is unimpeded" says: "Having sincerity" refers to sincerity, which arises because firm righteousness is within. "The heart is unimpeded" means that yang energy is not spreading outward but is contained within, thus "the heart is unimpeded," meaning the heart is unobstructed. Kong also explains Wang's comment from "firm righteousness within" to "the heart is unimpeded": "Firm righteousness within" refers to the yang line residing in the central position of both the upper and lower trigrams. Because the inner nature is firm and righteous, sincerity is achieved, so Wang says, "firm righteousness within leads to sincerity; yang energy not spreading outward but being within, thus the heart is unimpeded." If the outer is yang and the inner is yin, then the inner is weak and cannot be unimpeded. Now, since yang is within, the yang nature can be open and unimpeded, thus only the heart is unimpeded.

行有尚。內亨外闇，內剛外順，以此行險，“行有尚”也。[疏]“行有尚”。○正義曰：內亨外闇，內剛外柔，以此行險，事可尊尚，故云“行有尚”也。○注“內亨外闇”至“行有尚也”。○正義曰：“內亨外闇”者，內陽故內亨，外陰故外闇。以亨通之性，而往謂陰闇之所，能通於險，故行可貴尚也。

The text says: "Action is commendable." Wang Bi's commentary explains: innerly smooth and outwardly dark, innerly strong and outwardly gentle, using this attitude to act in a dangerous situation, the action is commendable. Kong Yingda's explanation of the phrase "action is commendable" says: innerly smooth and outerly dark, innerly strong and outerly gentle, using this to act in perilous circumstances, the action is worthy of respect, hence "action is commendable." Kong also explains Wang's comment from "innerly smooth and outerly dark" to "action is commendable": what is meant by "innerly smooth and outerly dark" is that the inner trigram is yang, hence innerly smooth, and the outer trigram is yin, hence outerly dark; by proceeding to that dark place with the nature of smoothness, one can pass through danger, hence the action is precious and commendable.

《彖》曰：“習坎”，重險也。坎以險為用，故特名曰“重險”，言“習坎”者，習重乎險也。[疏]“《彖》曰：習坎重險也”。○正義曰：釋“習坎”之義。言“習坎”者，習行重險。險，難也。若險難不重，不為至險，不須便習，亦可濟也。今險難既重，是險之甚者，若不便習，不可濟也，故注云“習坎者習重險也”。注“坎以險為用”至“習乎重險也”。○正義曰：言“習坎者，習乎重險也”者，言人便習於“坎”，止是便習重險。便習之語以釋“習”名。兩“坎”相重，謂之“重險”，又當“習”義，是一“習”之名，有此兩義。

The text of the Commentary on the Judgment says: "The hexagram of Water is called 'Continuous Difficulty,' meaning that there are difficulties piled upon one another. Wang Bi's commentary explains that the hexagram of Water is named 'Continuous Difficulty' because it uses difficulty as its function, and thus it is specially called 'repeated difficulty.' To say 'Continuous Difficulty' means to be accustomed to repeated difficulties. Kong Yingda explains the phrase 'Continuous Difficulty is repeated difficulty' from the Commentary on the Judgment: this is explaining the meaning of 'Continuous Difficulty'—that is, to be accustomed to and proceed through repeated difficulties. 'Difficulty' means hardship. If difficulties were not repeated, they would not be extreme hardship, and one would not need to be accustomed to them in order to pass through them. Now that difficulties are repeated, they are the most extreme form of hardship. If one is not accustomed to them, one cannot pass through them. Therefore, Wang's commentary says, 'Continuous Difficulty means being accustomed to repeated difficulty.' Kong Yingda also explains Wang's commentary from 'Water uses difficulty as its function' to 'being accustomed to repeated difficulty': Wang says, 'Continuous Difficulty means being accustomed to repeated difficulty,' meaning that people become accustomed to 'Kan,' which is the repeated difficulty. The term 'being accustomed' is used to explain the meaning of 'Continuous.' The two 'Kan's' overlapping are called 'repeated difficulty,' which also fits the meaning of 'Continuous.' Thus, the same character 'Continuous' has two meanings: one is being accustomed, and the other is repetition.

水流而不盈，行險而不失其信。險峭之極，故水流而不能盈也。處至險而不失剛中，“行險而不失其信”者，“習坎”之謂也。[疏]“水流而不盈”至“不失其信”。○正義曰：此釋“重險”“習坎”之義。“水流而不盈”，謂險陷既極，坑阱特深，水雖流注，不能盈滿，言險之甚也，釋“重險”之義也。“行險而不失其信”，謂行此至險。能守其剛中，不失其信也。此釋“習坎”及“有孚”之義也。以能便習於險，故守剛中，“不失其信”也。○注“險穭之極”至“習坎之謂也”。○正義曰：“險峭之極，故水流而不能盈”者，若淺岸平谷，則水流有可盈滿。若其崖岸險峻，澗谷洩漏，是水流不可盈滿，是險難之極也。

The Classic Text of the Commentary on the Judgment says: Water flows into it but cannot fill it up; moving through perilous terrain without losing its sincerity. Wang Bi's commentary explains: Because the peril is extreme, water although flowing continuously cannot fill it up; being in an extremely perilous situation without losing the virtue of being strong and centered, this is called "moving through peril without losing sincerity," which is precisely the meaning of "Practice of the Water" (Xí Kǎn). Kong Yingda's commentary elaborates on the section from "Water flows but does not fill up" to "without losing sincerity": This is explaining the meaning of "double peril" and "Practice of the Water." "Water flows but does not fill up" means that the peril is extreme and the pit is especially deep, so even though water flows continuously, it cannot fill it up, describing the extreme peril, which explains the meaning of "double peril." "Moving through peril without losing sincerity" means that while moving through such extreme peril, one can maintain the virtue of being strong and centered without losing sincerity, which explains both "Practice of the Water" and the hexagram statement "having sincerity." Kong also explains Wang's comment from "extreme peril" to "this is called Practice of the Water": Wang says "because the peril is extreme, water flows but cannot fill it up." If the shore is shallow and the valley is flat, water might still fill it up; but if the cliff is steep and the ravine is leaking, water cannot fill it up, which shows that the peril has reached its extreme.

“維心亨”，乃以剛中也。“行有尚”，往有功也。便習於“坎”而之“坎”地，盡坎之宜，故往必有功也。[疏]正義曰：“維心亨乃以剛中也”者，釋“維心亨”義也。以剛在於中，故維得心亨也。“行有尚，往有功”者，此釋“行有尚”也。既便習於坎而往之險地，必有其功，故云“行有尚，往有功也”。

The text of the Commentary on the Judgment says: "It is the mind that is harmonious," because the yang line is in the center; "Going is commendable," because going will surely bring results. Wang Bi's commentary explains: having become familiar with the坎 (Water), and then proceeding to the dangerous terrain of坎, one can fully adapt to the opportunities presented by坎, so going will certainly be effective. Kong Yingda's commentary elaborates: "It is the mind that is harmonious, because of the strong line in the center" explains the meaning of "It is the mind that is harmonious" — because the yang line is in the central position, thus the mind alone becomes harmonious. "Going is commendable, going brings merit" explains "Going is commendable" — having become familiar with坎, and then proceeding to the perilous place, there will certainly be results, hence it is said "Going is commendable, going brings merit."

天險不可升也，不可得升，故得保其威尊。[疏]正義曰：此已下廣明險之用也。言天之為險，懸邈高遠，不可升上，此天之險也。若其可升，不得保其威尊，故以“不可升”為“險”也。地險山川丘陵也，有山川丘陵，故物得以保全也。[疏]正義曰：言地以山川丘陵而為險也，故使地之所載之物保守其全。若無山川丘陵，則地之所載之物失其性也。故地以山川丘陵而為險也。

The Classic text Commentary on the Judgment says: The danger of Heaven is that it is not climbable. Wang Bi's commentary explains: precisely because it cannot be climbed, Heaven is able to maintain its dignity and majesty. Kong Yingda's commentary elaborates: from here onwards, it broadly discusses the function of danger. It means that the danger of Heaven lies in its being distant and lofty, unattainable, which is the danger of Heaven; if it were climbable, it would not be able to preserve its dignity, hence taking 'not being climbable' as 'danger'. The Classic text Commentary on the Judgment also says: the danger of Earth is mountains, rivers, hills and ridges. Wang Bi's commentary explains: with mountains, rivers, hills and ridges, all things are preserved. Kong Yingda's commentary elaborates: it means that Earth uses mountains, rivers, hills and ridges as its danger, thus enabling the myriad things it carries to maintain their integrity; if there were no mountains, rivers, hills and ridges, the myriad things on Earth would lose their nature, hence saying that Earth uses mountains, rivers, hills and ridges as its danger.

王公設險以守其國。國之為衛，恃於險也。言自天地以下莫不須險也。[疏]正義曰：言王公法象天地，固其城池，嚴其法令，以保其國也。險之時用大矣哉！非用之常，用有時也。[疏]正義曰：言天地已下，莫不須險，險雖有時而用，故其功盛大矣哉！○注“非國之常，用有時也”。○正義曰：若“天險”“地險”不可暫無，此謂人之設險，用有時也。若化洽平治，內外輯睦，非用險也。若家國有虞，須設險防難，是“用有時”也。

The text of the Commentary on the Judgment says: The king sets up obstacles to defend his state. Wang Bi's annotation explains: The defense of a state relies precisely on such obstacles; this means that from heaven and earth downwards, nothing does not require obstacles. Kong Yingda's commentary elaborates: This refers to the king emulating the patterns of heaven and earth, strengthening his city walls, and clarifying his laws, in order to preserve his state. The text of the Commentary on the Judgment says: The use of obstacles at the right time is exceedingly great. Wang Bi's annotation explains: This is not something that is constantly used, but rather used at the appropriate time. Kong Yingda's commentary elaborates: This means that from heaven and earth downwards, nothing does not require obstacles. Although obstacles are used according to the time, their effect remains great. Kong also explains Wang's annotation "not a constant use, but used at the right time": for instance, "heavenly obstacles" and "earthly obstacles" are indispensable at any moment, while the obstacles mentioned here are man-made and thus used at the right time. When education is widespread and the world is at peace, with harmony inside and outside, obstacles are not used; but when the state is in turmoil, obstacles must be set up to prevent difficulties—this is what is meant by "used at the right time."

《象》曰：水洊至，“習坎”。重險懸絕，故“水洊至”也。不以“坎”為隔絕，相仍而至，習乎“坎”也。[疏]正義曰：重險懸絕，其水不以險之懸絕，水亦相仿而至，故謂為“習坎”也。以人之便習於“坎”，猶若水之洊至，水不以險為難也。君子以常德行，習教事。至險未夷，教不可廢，故以常德行而習教事也。“習於坎”，然後乃能不以險難為困，而德行不失常也。故則夫“習坎”，以常德行而習教事也。[疏]正義曰：言君子當法此，便習於坎，不以險難為困，當守德行而習其政教之事。若能習其教事，則可便習於險也。

The Great Image text says: Water flows continuously, which is the image of the hexagram "Kan" (Water). Wang Bi's commentary explains: There are successive dangers and obstacles that block the way, hence the phrase "water flows repeatedly"; water does not regard "Kan" as an obstacle, but continues to flow without interruption, which is being familiar with "Kan". Kong Yingda's commentary elaborates: There are overlapping dangers and obstacles, yet water does not stop because of these dangers, but continues to flow in waves, hence it is called "Kan" (being familiar with danger). A person who is familiar with "Kan" is like water that flows continuously, never regarding danger as an obstacle. The Great Image text also says: Therefore, the gentleman maintains his virtue consistently and repeatedly practices the affairs of government and education. Wang Bi's commentary explains: In a time of extreme danger that has not yet been resolved, education and moral cultivation cannot be abandoned, so one should maintain virtue consistently and practice the affairs of government and education; only by being familiar with "Kan" can one not be trapped by difficulties, and maintain his virtue consistently. Therefore, by following the image of "Kan", one should maintain virtue consistently and practice the affairs of government and education. Kong Yingda's commentary elaborates: This means the gentleman should follow this image, be familiar with danger, not be trapped by difficulties, maintain his virtue, and practice the affairs of government and education; if one can be familiar with the affairs of education, then one can also be familiar with danger.

初六：“習坎”，入于坎窞，凶。“習坎”者，習為險難之事也。最處坎底，入坎窞者也。處重險而復入坎底，其道“凶”也。行險而不能自濟，“習坎”而入坎窞，失道而窮在坎底，上無應援可以自濟，是以“凶”也。[疏]正義曰：既處坎底，上無應援，是習為險難之事。無人應援，故入于坎窞而至凶也。以其失道，不能自濟，故《象》云“失道凶”也。《象》曰：“習坎”入“坎”，失道凶也。

The text says: "Initial Six, in a deeply dangerous situation, has fallen into a small pit at the bottom of the pit, resulting in misfortune." Wang Bi's commentary explains: "The term 'repeatedly encountering difficulties' refers to repeatedly experiencing dangerous situations. Initial Six is located at the very bottom of the Kan trigram, symbolizing someone who has fallen into a pit. Being in a situation of repeated danger and now at the bottom of the pit, the nature of this situation is 'misfortune.' Moving through dangerous circumstances without being able to save oneself, becoming familiar with difficulties yet falling into the pit, losing the correct path and being trapped at the bottom of the pit, with no support above to save oneself, hence 'misfortune.' " Kong Yingda's commentary elaborates: Being at the bottom of the Kan trigram and having no support above is precisely the situation of repeatedly encountering difficulties; lacking support and assistance leads to falling into the pit and causing misfortune. Because he has lost the correct path and cannot save himself, the "Small Image Commentary" states, "losing the correct path leads to misfortune." The "Small Image Commentary" says: becoming familiar with difficulties yet falling into the pit is due to losing the correct path, resulting in misfortune.

九二：坎有險，求小得。履失其位，故曰“坎”。上無應援，故曰“有險”。坎而有險，未能出險之中也。處中而與初三相得，故可以“求小得”也。初三未足以為援，故曰“小得”也。[疏]正義曰：“坎有險”者，履失其位，故曰“坎”也。上無應援，故曰“有險”。既在坎難而又遇險，未得出險之中，故《象》云“未出中”也。“求小得”者，以陽處中，初三來附，故可以“求小得”也。初三柔弱，未足以為大援，故云“求小得”也。《象》曰：“求小得”，未出中也。

The text says: Nine in the Second, being in the center of the Kan (Water) trigram, faces danger, and can only gain small benefits. Wang Bi's commentary explains: Nine in the Second is not in its proper position, hence it is said 'Kan'; there is no support above, hence it is said 'there is danger'. Already in the center of Kan, it encounters further danger and cannot yet escape from the center of danger. It is in the central position and is closely connected with Six at the Beginning and Six in the Third, hence it can 'gain small benefits'; however, Six at the Beginning and Six in the Third are not strong enough to provide substantial support, hence it is said 'small benefits'. Kong Yingda's commentary elaborates: what is meant by 'Kan has danger' is that it is not in its proper position, hence it is said 'Kan'; there is no support above, hence it is said 'there is danger'. Already in the center of danger and encountering further obstacles, it has not yet escaped from the center of danger, hence the Small Image Commentary says 'has not yet left the center'. What is meant by 'seeking small benefits' is that Nine in the Second, with a yang line in the central position, is approached by Six at the Beginning and Six in the Third, hence it can 'seek small benefits'; however, Six at the Beginning and Six in the Third are weak and not strong enough to provide substantial support, hence it is said 'seeking small benefits'. The Small Image Commentary says: 'seeking small benefits' means that it has not yet left the center of danger.

六三：來之坎坎，險且枕，“入于坎窞”，勿用。既履非其位，而又處兩“坎”之間，出則之“坎”，居則亦“坎”，故曰“來之坎坎”也。“枕”者，枕枝而不安之謂也。出則無之，處則無安，故曰“險且枕”也。來之皆“坎”，無所用之，徒勞而已。[疏]正義曰：“來之坎坎”者，履非其位而處“兩坎”之閒，出之與居，皆在於“坎”，故云“來之坎坎”也。“險且枕”者，“枕”，枝而不安之謂也。出則無應，所以險處則不安，故“且枕”也。“入于坎窞”者，出入皆難，故“入于坎窞”也。“勿用”者，不可出行。若其出行，終必無功，徒勞而已，故《象》云“終無功”也。《象》曰：“來之坎坎”，終無功也。

The text says: Six in the Third, coming and going are both Kan, it is both dangerous and unstable, like falling into a small pit at the bottom of a ditch, so there should be no action. Wang Bi's commentary explains: Six in the Third is not in the proper position, and is situated between the upper and lower "Kan." Going out is "Kan," staying is also "Kan," hence "coming with difficulty." The term "pillow" refers to support and reliance without stability; going out has nowhere to go, staying is not peaceful, hence "dangerous and unstable." Coming and going are both Kan, with nowhere to act, thus wasting effort. Kong Yingda's commentary elaborates: "Coming with difficulty" refers to Six in the Third not being in the proper position and being between two Kan. Whether going out or staying, it is in Kan, hence "coming with difficulty." "Dangerous and unstable" refers to "pillow" meaning support without stability; going out has no proper response, hence danger, and staying is not peaceful, hence "unstable." "Entering the bottom of the ditch" refers to difficulty in both going and staying, hence falling into a small pit at the bottom. "No action" means not to go out; if one insists on going out, it will certainly result in no effectiveness and wasted effort, hence the Small Image Commentary says "in the end, there is no achievement." The Small Image Commentary says: "Coming with difficulty," in the end there is no achievement.

六四：樽酒簋貳，用缶，納約自牖，終無咎。處重險而履正，以柔居柔，履得其位，以承於五，五亦得位，剛柔各得其所，不相犯位，皆無餘應以相承比，明信顯著，不存外飾，處“坎”以斯，雖復一樽之酒，二簋之食，瓦缶之器，納此至約，自進於牖，乃可羞之於王公，薦之於宗廟，故“終無咎”也。[疏]“《象》曰”至“自牖終無咎”。○正義曰：“樽酒簋貳”者，處重險而履得其位，以承於五，五亦得位，剛柔各得其所，皆無餘應，以相承比，明信顯著，不假外飾。處“坎”以此，雖復一樽之酒，二簋之食，故云“樽酒簋貳”也。“用缶”者，既有“樽酒簋貳”，又用瓦缶之器，故云“用缶”也。“納約自牖終無咎”者，納此儉約之物，從牖而薦之，可羞於王公，可薦於宗廟，故云“終無咎”也。

The text says: "Six in the Fourth, one cup of wine, two bowls of food, presented in earthenware vessels, offered through the window, ultimately without blame." Wang Bi's commentary explains: The line six in the fourth is in a dangerous position but is in the correct place. It is a yao of flexibility in a position of flexibility, fulfilling its place properly, and is used to honor the line nine in the fifth. The line nine in the fifth is also in the correct position, with the strong and the flexible each in their proper place, not encroaching upon each other. The two lines also do not have other proper responses to connect with, so their sincerity is clearly evident, without the need for external embellishment. In this situation of the Trigram Kan (Water), even if only one cup of wine and two bowls of food are offered in earthenware vessels, presented through the window, it can be offered to the prince and presented to the ancestral temple, hence "ultimately without blame." Kong Yingda's commentary elaborates on the section from "The Image" to "offered through the window ultimately without blame": What is meant by "one cup of wine, two bowls of food" is that the line six in the fourth is in a dangerous position but is in the correct place, used to honor the line nine in the fifth. The line nine in the fifth is also in the correct position, with the strong and the flexible each in their proper place, without encroaching upon each other. The two lines also do not have other proper responses to connect with, so their sincerity is clearly evident, without the need for external embellishment. In this situation of the Trigram Kan, even if only one cup of wine and two bowls of food are offered, it is said "one cup of wine, two bowls of food." What is meant by "using earthenware vessels" is that there is "one cup of wine, two bowls of food," and also using earthenware vessels, hence "using earthenware vessels." What is meant by "offering modest gifts through the window ultimately without blame" is that offering these modest gifts through the window can be presented to the prince and offered to the ancestral temple, hence "ultimately without blame."

《象》曰：“樽酒簋貳”，剛柔際也。剛柔相比而相親焉，“際”之謂也。[疏]正義曰：釋“樽酒簋貳”義。所以一樽之酒、貳簋之食得進獻者，以六四之柔與九五之剛兩相交際而相親，故得以此儉約而為禮也。九五：坎不盈，祗既平，無咎。為坎之主而無應輔可以自佐，未能盈坎者也。坎之不盈，則險不盡矣。祗，辭也。為坎之主，盡平乃無咎，故曰“祗既平無咎”也。說既平乃無咎，明九五未免於咎也。[疏]正義曰：“坎不盈”者，為坎之主而無應輔可以自佐，險難未能盈坎，猶險難未盡也。故云“坎不盈”也。“祗既平無咎”者，祗，辭也，謂險難既得盈滿而平，乃得“無咎”。若坎未盈平，仍有咎也。《象》曰：“坎不盈”，中未大也。[疏]正義曰：釋“坎不盈”之義，雖復居中而無其應，未得光大，所以坎不盈滿也。

The Small Image Commentary says: "A single vessel of wine and two bowls of food" refers to the mutual interaction between the yao of yin and yang. Wang Bi's commentary explains: when the yang and yin are adjacent and mutually attached, this is called "boundary." Kong Yingda's commentary elaborates: this explains the meaning of "a single vessel of wine and two bowls of food" — one vessel of wine and two bowls of food can be offered because the yin of the fourth line and the yang of the fifth line are interacting and attached to each other, thus enabling the offering of such frugal items. The text says: the fifth line, the pit is not yet filled, until the pit is filled with the dangers, there will be no fault. Wang Bi's commentary explains: the fifth line is the main yao of Kan, yet it has no proper corresponding yao to support itself, so it cannot yet fill the pit; since the pit is not filled, the dangers are not exhausted. "Zhi" is a grammatical particle. As the main yao of Kan, it can only have no fault when the dangers are completely filled, hence it is said "zhi ji ping wu jiu"; saying that it is only when the pit is filled that there is no fault, indicates that the fifth line is still not free from fault at present. Kong Yingda's commentary elaborates: what is meant by "Kan bu ying" is that the fifth line, as the main yao of Kan, has no proper corresponding yao to support it, so the dangers cannot yet fill the pit, meaning the dangers have not yet been exhausted. What is meant by "zhi ji ping wu jiu" is that "zhi" is a grammatical particle, meaning that when the dangers have been filled and become level, then there is no fault; if the pit has not yet been filled and become level, there is still fault. The Small Image Commentary says: "Kan bu ying" refers to the virtue of being in the center not yet fully manifested. Kong Yingda's commentary elaborates: this explains the meaning of "Kan bu ying" — the fifth line, although in the center, has no proper corresponding yao to support it, thus it cannot fully manifest, so the pit cannot be filled.

上六：係用徽纆，置于叢棘，三歲不得，凶。險峭之極，不可升也。嚴法峻整，難可犯也。宜其囚執寘于思過之地。三歲，險道之夷也。險終乃反，故三歲不得自脩，三歲乃可以求復，故曰“三歲不得凶”也。[疏]正義曰：“係用徽纆置于叢棘”者，險峭之極，不可升上。嚴法峻整，難可犯觸。上六居此險峭之處，犯其峻整之威，所以被繫用其徽纆之繩。“置于叢棘”，謂囚執之處，以棘叢而禁之也。“三歲不得凶”者，謂險道未終，三歲已來，不得其吉，而有凶也。險終乃反，若能自修，三歲後可以求復自新，故《象》云“上六，失道凶，三歲也”。言失道之凶，唯三歲之後可以免也。《象》曰：上六，失道凶，三歲也。

The text says: "Upper Sixth, bound with ropes and placed in thorny bushes, unable to escape for three years, resulting in misfortune." Wang Bi's commentary explains: "The peril has reached its height, making further ascent impossible; the laws and regulations are strict and orderly, making them hard to violate. Such a person is destined to be imprisoned and confined to a place for reflection. The three years represent the completion of the perilous path; when peril reaches its peak, it will reverse. Therefore, within three years, one cannot correct oneself, but after three years, one may hope for recovery. Hence, it is said 'three years without success leads to misfortune.'" Kong Yingda's commentary elaborates: "The phrase 'bound with ropes and placed in thorny bushes' refers to the extreme peril, where ascent is impossible; the strict laws are difficult to violate. Upper Sixth is in such an extreme peril, having violated the strict authority, hence being bound with ropes. 'Placed in thorny bushes' refers to the place of imprisonment, enclosed by thorny bushes. The phrase 'three years without success leads to misfortune' means that the perilous path has not yet been completed, and for three years, there has been no good fortune, only misfortune. When peril reaches its peak, it will reverse. If one can self-reflect, after three years, one may hope for recovery and renewal. Therefore, the Small Image Commentary says 'Upper Sixth, losing the right path leads to misfortune, for three years'—meaning that the misfortune of losing the right path can only be removed after three years." The Small Image Commentary states: "Upper Sixth loses the right path and incurs misfortune, requiring three years."