Li Hexagram

離下離上。離：利貞，亨。離之為卦，以柔為正，故必貞而後乃亨，故曰“利貞亨”也。[疏]“離利貞亨”。○正義曰：離，麗也。麗謂附著也。言萬物各得其所附著處，故謂之“離”也。“利貞亨”者，離卦之體，陰柔為主，柔則近於不正，不正則不亨通，故利在行正，乃得亨通。以此故“亨”在“利貞”之下，故云“利貞亨”。○注“離之為卦”至“利貞亨也”。○正義曰：“離之為卦，以柔為正”者，二與五俱是陰爻，處於上下兩卦之中，是以柔為正。

The hexagram "Li" (Fire) has both the upper and lower trigrams as "Li". The hexagram statement says: it is advantageous to maintain uprightness and there is smoothness. Wang Bi's commentary explains that the hexagram "Li" takes uprightness as its proper quality, so one must first maintain uprightness before achieving smoothness, hence it says "beneficial to uprightness and smoothness". Kong Yingda explains the phrase "Li is beneficial to uprightness and smoothness" by saying: "Li" is the same as "Li", which means attachment. It refers to the fact that all things attach themselves to their proper places, hence it is called "Li". As for "beneficial to uprightness and smoothness", the hexagram "Li" is mainly composed of yin lines. Yin is close to not uprightness, and not uprightness cannot achieve smoothness. Therefore, it is beneficial to follow the path of uprightness, thus achieving smoothness. Because of this, the character "smoothness" comes after "beneficial to uprightness", hence it says "beneficial to uprightness and smoothness". Kong Yingda also explains Wang Bi's commentary from "Li as a hexagram" to "beneficial to uprightness and smoothness": Wang Bi says "Li as a hexagram takes uprightness as its proper quality" because the lines six two and six five are both yin lines, located in the middle positions of the upper and lower trigrams respectively, which is why it is said to take uprightness as its proper quality.

畜牝牛，吉。柔處於內而履正中，牝之善也。外強而內順，牛之善也。離之為體，以柔順為主者也。故不可以畜剛猛之物，而“吉”於“畜牝牛”也。[疏]“畜牝牛吉”。正義曰：柔處於內而履正中，是牝之善者，外強內順，是牛之善者也。離之為體，以柔順為主，故畜養牝牛，乃得其吉。若畜養剛健，則不可也。此云“畜牝牛”，假象以明人事也。言離之為德，須內順外強，而行此德則得吉也。若內剛外順，則反離之道也。

The hexagram statement says: "Rearing a female cow is auspicious." Wang Bi's commentary explains: being gentle and yielding within, and walking in the middle and upright position, this is the virtue of a female; appearing strong on the outside yet yielding within, this is the virtue of a cow. The hexagram of Li is primarily characterized by gentleness and yielding, so it is not appropriate to rear fierce creatures. The auspiciousness lies in rearing a female cow. Kong Yingda's commentary on the phrase "rearing a female cow is auspicious" says: being gentle and yielding within and walking in the middle and upright position, this is the virtue of a female; appearing strong on the outside yet yielding within, this is the virtue of a cow. The hexagram of Li is primarily characterized by gentleness and yielding, so rearing a female cow brings auspiciousness; if one rears something strong and vigorous, it would not be appropriate. Here, "rearing a female cow" uses an object to illustrate human affairs, meaning that the virtue of Li requires inner yielding and outer strength. If one can practice this virtue, auspiciousness is achieved. However, if one is strong on the inside and yielding on the outside, it would contradict the way of Li.

○注“柔處於內”至“畜牝牛也”。○正義曰：“柔處於內而履正中牝之善也”者，若柔不處於內，似婦人而預外事；若柔而不履正中，則邪僻之行，皆非牝之善也。若柔能處中，行能履正，是為“牝之善”也。云“外強而內順牛之善”者，若內外俱強，則失於猛害；若外內俱順，則失於劣弱。唯外強內順，於用為善，故云“外強內順牛之善也”。“離之為體，以柔順為主，故不可以畜剛猛之物”者，既以柔順為主，若畜剛猛之物，則反其德，故不可畜剛猛而“畜牝牛”也。

Kong Yingda's commentary further explains Wang's annotation from "flexible in the inner position" to "raising a female ox": Wang says "flexible in the inner position and walking in the middle and correct position, this is the virtue of the female." If the flexible is not in the inner position, it would be like a woman interfering in external matters; if although flexible and compliant, she does not walk in the middle and correct position, then it would become a perverse way of acting. These two situations are not the beauty of the female. Only when flexible and able to stay in the middle, and when acting and able to maintain correctness, can it be called "the virtue of the female." Wang says "external strength and internal compliance, this is the virtue of the ox." If both internal and external are strong, then it would be fierce and harmful; if both internal and external are compliant, then it would be weak and powerless. Only when external is strong and internal is compliant, it is good to use, so it is said "external strength and internal compliance, this is the virtue of the ox." Wang says "the nature of Li is to take flexibility and compliance as its main characteristics, so it cannot raise fierce and fierce things." Since it takes flexibility and compliance as its main characteristics, if raising fierce and fierce things would be contrary to its nature, so it cannot raise fierce and fierce things, but should "raise a female ox."

《彖》曰：離，麗也。麗猶著也。各得所著之宜。[疏]正義曰：釋離卦之名。麗謂附著也。以陰柔之質，附著中正之位，得所著之宜，故云“麗”也。日月麗乎天，百穀草木麗乎土。重明以麗乎正，乃化成天下。柔麗乎中正，故亨。是以“畜牝牛，吉”也。柔著於中正，乃得通也。柔通之吉，極於“畜牝牛”，不能及剛猛也。

The Classic text of the Commentary on the Judgment says: "Li means attachment." Wang Bi's annotation explains: "Li" is like attachment, each thing attains the proper place to which it is attached. Kong Yingda's commentary elaborates: this explains the name of the Li hexagram - "Li" means attachment, with the soft and yielding qualities attaching to the upright and correct position, thus attaining the proper place of attachment, hence called "Li." The Classic text of the Commentary on the Judgment continues: the sun and moon are attached to heaven, and all grains and plants are attached to earth; overlapping brightness is attached to the correct path, thus bringing about the generation and nurturing of the world. Softness and yieldingness are attached to the upright and correct, thus achieving success, hence "raising a female ox is auspicious." Wang Bi's annotation explains: only by attaching to the upright and correct position can the yielding and smooth achieve success; this auspiciousness of yielding and smoothness is at its highest "raising a female ox," which is not comparable to what the strong and fierce can achieve.

[疏]“日月麗乎天”至“是以畜牝牛吉也”。○正義曰：“日月麗乎天，百穀草木麗乎土”者，此廣明附著之義。以柔附著中正，是附得宜，故廣言所附得宜之事也。“重明以麗乎正，乃化成天下”者，此以卦象，說離之功德也，並明“利貞”之義也。“重明”，謂上下俱離。“麗乎正”者，謂兩陰在內，既有重明之德，又附於正道，所以“化成天下”也。然陰居二位，可謂為正。若陰居五位，非其正位，而云“重明麗乎正”者，以五處於中正，又居尊位，雖非陰陽之正，乃是事理之正，故總云“麗於正”也。“柔麗乎中正，故亨。是以牝牛吉”者，釋《經》“亨”義也，又總釋“畜牝牛吉”也。“柔麗於中正”，謂六五、六二之柔，皆麗於中，中則不偏，故云“中正”。以中正為德，故萬事亨。以中正得通，故畜養牝牛而得吉也。以牝牛有中正故也。案諸卦之《彖》，釋卦名之下，乃釋卦下之義，於後乃嘆而美之。此《彖》既釋卦名，即廣嘆為卦之美，乃釋卦下之義。與諸卦不例者，此乃夫子隨義則言，因文之便也。比既釋“離”名麗，因廣說日月草木所麗之事，然後卻明卦下之義，更無義例。

Kong Yingda explains in his commentary on the passage from "The Sun and Moon shine upon the Heaven" to "Therefore, it is auspicious to raise a female ox": what is meant by "The Sun and Moon shine upon the Heaven, and all grains and grasses and trees shine upon the Earth" is a broad explanation of the principle of softness adhering to the upright and central, which is appropriate adherence. Therefore, various examples of appropriate adherence are cited. What is meant by "Double brightness shining upon the upright, thus transforming the world" is using the hexagram image to explain the virtue of the hexagram Li (Fire), and also clarifying the meaning of the hexagram statement "Beneficial to Uphold." "Double brightness" refers to both the upper and lower trigrams being Li; "shining upon the upright" refers to the two yin lines being in the middle positions of the upper and lower trigrams. Thus, with the virtue of double brightness, they adhere to the upright path, and thus can "transform the world." However, a yin line in the second position can be considered upright, but if a yin line is in the fifth position, it is not its proper position. Yet the Commentary on the Judgment still says "Double brightness shining upon the upright," because the sixth line in the fifth position is in the central and upright place, and also holds the position of honor. Although it does not conform to the proper position of yin and yang lines, it is upright in terms of reasoning, so it is generally said "shining upon the upright." What is meant by "Softness shining upon the upright and central, thus achieving success; therefore, it is auspicious to raise a female ox" is explaining the meaning of the term "success" in the text, and summarizing the explanation of "it is auspicious to raise a female ox." "Softness shining upon the upright and central" refers to the two yin lines, the sixth line in the fifth position and the sixth line in the second position, both adhering to the central position. Being in the central position means not being biased, so it is said "upright and central." With the virtue of upright and central, all things are smooth and successful. Because of the upright and central, it is possible to achieve success, thus raising a female ox is auspicious, because the female ox possesses the virtue of upright and central. Furthermore, it is noted that in the Commentaries on the Judgments of other hexagrams, after explaining the name of the hexagram, they explain the meaning of the hexagram statement, and finally praise its excellence. However, in this hexagram's Commentary on the Judgment, after explaining the name of the hexagram, it immediately broadly praises the excellence of this hexagram, and then explains the meaning of the hexagram statement. This differs from the format of other hexagrams. This is because Confucius expressed his thoughts according to the meaning of the text, following the convenience of the text's flow: here, since "Li" has already been interpreted as "adherence," it is naturally expanded to discuss the adherence of the sun and moon, grasses, and trees, and then returning to explain the meaning of the hexagram statement, without any other established pattern.

《象》曰：明兩作，離。大人以繼明照于四方。“繼”謂不絕也，明照相繼，不絕曠也。[疏]正義曰：“明兩作離”者，離為日，日為明。今有上下二體，故云“明兩作，離”也。案：八純之卦，論象不同，各因卦體事義，隨文而發。乾、坤不論上下之體，直總云“天行健”、“地勢坤”，以天地之大，故總稱上下二體也。雷是連續之至，水為流注不已，義皆取連續相因，故震云“洊雷”，坎云“洊至”也。風是搖動相隨之物，故云“隨風巽”也。山澤各自為體，非相入之物，故云“兼山艮”，“麗澤兌”，是兩物各行也。今明之為體，前後各照，故云“明兩作，離”，是積聚兩明，乃作於離。若一明暫絕，其離未久，必取兩明前後相續，乃得作離卦之美，故云“大人以繼明照于四方”，是繼續其明，乃照于四方。若明不繼續，則不得久為照臨，所以特云“明兩作，離”，取不絕之義也。

The text from the Great Image says: Two lights rise up, which is the image of the Fire (Li) hexagram; thus the superior person causes the light to continue and illuminate all directions. Wang Bi's commentary explains: "Continuing" means without interruption; the illumination of light is continuous, front and back connected, without interruption or gap. Kong Yingda's commentary elaborates: what is meant by "two lights shining, Li" is that Li represents the sun, and the sun is light; now there are two Li trigrams above and below, so it is called "two lights shining, Li." Furthermore, the eight pure hexagrams each have different images, all based on the meaning of their respective hexagram structures, and they are explained according to the text. The hexagrams of Heaven and Earth do not discuss upper and lower parts separately, but directly state "Heaven's movement is vigorous" and "Earth's position is docile," because Heaven and Earth are vast, so they are generally referred to as upper and lower parts. Thunder is continuous, and water flows without ceasing; their meanings lie in continuity and succession, so the hexagram of Thunder (Zhen) is called "recurring thunder," and the hexagram of Water (Kan) is called "recurring arrival." Wind is a thing that moves and follows each other, so the hexagram of Wind (Xun) is called "following the wind." Mountains and Ponds are each self-contained, not things that enter into each other, so the hexagram of Mountain (Gen) is called "mountains together," and the hexagram of Pond (Dui) is called "ponds together," meaning two things existing side by side. Now, this hexagram of Light is shining in front and behind, so it is called "two lights shining, Li," which is achieved by accumulating two layers of light. If one layer of light were to temporarily cease, then the hexagram of Li would not be sustained; it must have two layers of light continuing one after another to form the beauty of the hexagram of Li, so it says "the superior person continues the light and illuminates all directions" — this is precisely to make the light continue, thus illuminating all directions. If the light cannot continue, it cannot last long, so it specifically says "two lights shining, Li," taking the meaning of continuity and non-interruption.

初九：履錯然，敬之，無咎。“錯然”者，警慎之貌也。處離之始，將進而盛，未在既濟，故宜慎其所履，以敬為務，闢其咎也。[疏]“初九，履錯然，敬之無咎”。○正義曰：“履錯然”者，身處離初，將欲前進，其道未濟，故其所履踐，恆錯然敬慎不敢自寧，故云“履錯然敬之無咎”。若能如此恭敬，則得避其禍而“無咎”，故《象》云：“履錯之敬，以避咎也”。○注“錯然者警慎之貌也”至“闢其咎也”。○正義曰：“錯然者警慎之貌”者，是警懼之狀，其心未寧故“錯然”也。言“處離之始，將進而盛，未在既濟”者，“將進而盛”，謂將欲前進而向盛也。若位在於三，則得“既濟”。今位在於初，是未在“既濟”。謂功業未大，故宜慎其所履，恆須錯然避咎也。

The text says: "Initial Nine, taking steps in a disorderly and uneasy manner, if one maintains reverence, there will be no fault." Wang Bi's commentary explains: "错然" refers to a state of alertness and caution. Initial Nine is at the beginning of the Hexagram Li (Fire), about to advance towards prosperity, but not yet having reached the state of completion. Therefore, one should be cautious in one's conduct and take reverence as the main concern, thereby avoiding faults. Kong Yingda's explanation of the phrase "履错然，敬之无咎" says: "履错然" refers to being in the initial stage of the Hexagram Li, about to advance but the path has not yet been realized. Therefore, in each step, there is often a sense of disorder and unease, accompanied by reverence and caution, without daring to be complacent. Therefore, it is said "履错然敬之无咎." If one can maintain such reverence, one can avoid calamity and have no faults, hence the Small Image Commentary says "履错之敬, to avoid faults." Kong also explains Wang's note from "错然者警慎之貌也" to "辟其咎也": Wang says "错然 refers to the appearance of alertness and caution," meaning the demeanor of being vigilant and cautious, with the mind not yet at peace, hence "错然." Wang also says "处离之始，将进而盛，未在既济," meaning "about to advance towards prosperity; if the line were at the third position, it would be 'already completed,' but now it is at the initial position, so it is not yet 'already completed.' This means the achievement is not yet extensive, so one should be cautious in one's conduct, always remaining alert and uneasy to avoid faults."

《象》曰：“履錯”之敬，以辟咎也。六二：黃離，元吉。居中得位，以柔處柔，履文明之盛而得其中，故曰“黃離元吉”也。[疏]正義曰：黃者中色，“離”者文明。居中得位而處於文明，故“元吉”也。故《象》云“得中道”，以其得中央黃色之道也。《象》曰：“黃離元吉”，得中道也。

The Image Commentary explains the line "Initial Nine" saying: "To walk with mistakes" requires respect and caution in order to avoid misfortune. Then the text says: "Yellow is attached to the central position, which is a great blessing." Wang Bi's commentary explains: the line "Six in the Second" is in the central position of the lower trigram and also occupies a yin position. With a gentle and compliant nature in a gentle and compliant place, it is precisely on the peak of "civilization" and can maintain the middle path, so the line statement says "Yellow Li is originally auspicious." Kong Yingda further explains: "Yellow" is the proper color of the center among the five directions, and the virtue of the trigram "Li" is civilization. Since the line "Six in the Second" is in the center and in the proper position, and is located within the body of civilization, it is "originally auspicious." It is for this reason that the Image Commentary says it "has the middle path," meaning it has obtained the middle and correct way symbolized by the central yellow color. The Image Commentary says "Yellow Li is originally auspicious" because the line "Six in the Second" has obtained the middle path.

九三：日昃之離，不鼓缶而歌，則大耋之嗟，凶。嗟，憂嘆之辭也。處下離之終，明在將沒，故曰“日昃之離”也。明在將終，若不委之於人，養志無為，則至於耋老有嗟，凶矣，故曰“不鼓缶而歌，則大耋之嗟凶”也。[疏]正義曰：“日昃之離”者，處下離之終，其明將沒，故云“日昃之離”也。“不鼓缶而歌，大耋之嗟凶”者，時既老耄，當須委事任人，自取逸樂。若不委之於人，則是不鼓擊其缶而為歌，則至於大耋老耄而諮嗟，何可久長？所以凶也。故《象》云：“日昃之離，何可久也？”《象》曰：“日昃之離”，何可久也？

The Line Statement of Nine in the Third says: When the sun is setting, if one does not sing and rejoice by beating a clay drum, one will lament the approach of old age, which brings misfortune. Wang Bi's commentary explains: "Lament" refers to sighing in sorrow; Nine in the Third is at the end of the Lower Trigram Li, so the light is about to disappear, hence the Line Statement says "the sun setting and departing from Li." When the light is about to fade, if one does not entrust matters to others and does not cultivate one's mind in tranquility, one will end up in old age lamenting in vain, which is dangerous, hence it says "without beating a clay drum and singing, the lament of old age brings misfortune." Kong Yingda further explains: "The sun setting and departing from Li" is because Nine in the Third is at the end of Lower Li, and its light is about to vanish; "without beating a clay drum and singing, the lament of old age brings misfortune" means that when one is old, one should entrust affairs to others and seek ease and joy. If one refuses to entrust matters to others, it is as if one does not beat a clay drum and sing for pleasure, eventually reaching old age and lamenting in vain, which cannot be sustained for long. Therefore, the Image Commentary says "the sun setting and departing from Li, how can it last long?" The Image Commentary says: "The sun setting and departing from Li," in such a situation, how can it last long?

九四：突如其來如，焚如，死如，棄如。處於明道始變之際，昏而始曉，沒而始出，故曰“突如其來如”。其明始進，其炎始盛，故曰“焚如”。逼近至尊，履非其位，欲進其盛，以炎其上，命必不終，故曰“死如”。違“離”之義，無應無承，無所不容，故曰“棄如”也。

The line statement for Nine in the Fourth says: "Suddenly appearing, like fire burning, like death, like being cast off." Wang Bi's commentary explains: Nine in the Fourth is precisely at the beginning of the transition of the bright path, when the sky changes from darkness to dawn, and the sun moves from being submerged to first emerging, so the line statement says "suddenly appearing." Its brightness is just beginning to rise, and the fire is just beginning to grow strong, hence "burning like fire." It approaches the supreme position of Nine in the Fifth, yet it is not standing on its proper place, and it wishes to use its strong momentum to scorch what is above, thus its life and death will not end well, hence "death like fire." It goes against the meaning of the "Li" hexagram, which signifies mutual attachment; there is no proper response above and no support below, nowhere to take refuge, hence "cast off like fire."

[疏]“九四，突如其來如，焚如，死如，棄如”。○正義曰：“突如其來如”者，四處始變之際，三為始昏，四為始曉。三為已沒，四為始出，突然而至，忽然而來，故曰“突如其來如”也。“焚如”者，逼近至尊，履非其位，欲進其盛，以焚炎其上，故云“焚如”也。死如者，既焚其上，命必不全，故云“死如”也。“棄如”者，違於離道，無應無承，眾所不容，故云“棄如”。是以《象》云：“無所容也。”《象》曰：“突如其來如”，無所容也。

Kong Yingda explained the entire line statement for nine four, saying: the phrase "suddenly coming like a flame" refers to the fact that nine four is at the transition between light and darkness. Nine three represents the beginning of dusk, while nine four represents the beginning of dawn. Nine three represents the sun already set, while nine four represents the sun just rising. The light suddenly comes and arrives suddenly, hence "suddenly coming like a flame." The phrase "burning like a flame" refers to the fact that nine four is close to nine five, the supreme position, and occupies a position that is not its proper place, yet it wants to burn with strong force the one above it, hence "burning like a flame." The phrase "dying like a flame" refers to the fact that since it burns the sovereign, its life is certainly in danger, hence "dying like a flame." The phrase "abandoned like a flame" refers to the fact that it violates the principle of mutual attachment in the li hexagram. It has nothing above to support it and nothing below to respond to it; everyone refuses to accept it, hence "abandoned like a flame." Therefore, the Image Commentary says "there is no place to be accommodated." The Image Commentary says: "suddenly coming like a flame" means that nine four has nowhere to be accommodated.

六五：出涕沱若，戚嗟若，吉。履非其位，不勝所履。以柔乘剛，不能制下，下剛而進，將來害已，憂傷之深，至於沱嗟也。然所麗在尊，四為逆首，憂傷至深，眾之所助，故乃沱嗟而獲吉也。[疏]正義曰：“出涕沱若”者，履非其位，不勝其任，以柔乘剛，不能制下，下剛而進，將來害已，憂傷之深，所以出涕滂沱，憂戚而諮嗟也。“若”是語辭也。“吉”者，以所居在尊位，四為逆首，已能憂傷悲嗟，眾之所助，所以“吉”也。

The text at line six-five says: tears flow like rain, sorrow and lamentation, auspicious. Wang Bi's commentary explains: the line six-five, being a yin and soft line, occupies a yang position, and is unable to bear the responsibilities of its position; it uses a soft line to dominate the strong line nine-four, but cannot subdue the lower line, while the lower strong line is advancing, about to harm it, causing deep sorrow, leading to flowing tears and lamentation. However, it is attached to the noble position of the ruler, and the source of disorder is the line nine-four. Although it suffers such deep sorrow, all people come to assist it, so even though it weeps and laments, it still attains auspiciousness. Kong Yingda further explains: the phrase "tears flow like rain" is because line six-five is not in its proper position, is unable to fulfill its duties, uses a soft line to dominate a strong line, and cannot subdue the lower position. The lower strong line advances step by step, about to harm it, causing deep sorrow, thus leading to flowing tears and lamentation. The word "if" at the end is a particle. As for "auspicious," it is because line six-five occupies the noble position, the source of disorder is line nine-four, and it is able to feel sorrow and lament, thus being vigilant, and thus receiving the assistance of all people, hence it is said to be auspicious.

《象》曰：六五之“吉”，離王公也。[疏]正義曰：此釋“六五吉”義也。所以終得吉者，以其所居在五，離附於王公之位，被眾所助，故得吉也。五為王位，而言公者，此連王而言公，取其便文以會韻也。

The Image Commentary says: The reason why the line six in the fifth position is auspicious is because it is attached to the position of the prince or duke. Kong Yingda explains: This is explaining the reason for the auspiciousness of 'six in the fifth'. The line six in the fifth position ultimately attains auspiciousness because it is located at the fifth line, attached to a position of high rank similar to that of the prince or duke, thus being able to receive the support of the people and thus attains auspiciousness. The fifth line is originally the position of the sovereign, but the Image Commentary also mentions 'duke', this is combining 'sovereign' and 'duke' for the sake of smooth expression and to make the sentence end with a harmonious rhyme.

上九：王用出征，有嘉折首，獲匪其醜，無咎。“離”，麗也，各得安其所麗謂之“離”。處離之極，離道已成，則除其非類以去民害，“王用出征”之時也。故必“有嘉折首，獲匪其醜”，乃得“無咎”也。

The text says: "The Sovereign goes to war, achieving a glorious merit, cutting off the head of the chief villain, and capturing those who are not of his own kind, thus having no fault." Wang Bi's commentary explains: "Li" means attachment, and when everyone is content with the place they are attached to, this is called "Li." The upper ninth line is at the extreme position of the Li hexagram, where the principle of attachment has been fully realized. Therefore, one should eliminate those who are not of the same kind and evil people, to eliminate harm to the people. This is precisely the time for "the Sovereign to go to war." Thus, one must achieve "glorious merit, cutting off the head of the chief villain, and capturing those who are not of his own kind," in order to have no fault.

[疏]正義曰：“王用出征”者，處離之極，離道既成，物皆親附，當除去其非類，以去民害，故“王用出征”也。“有嘉折首，獲匪其醜”者，以出征罪人，事必克獲，故有嘉美之功，折斷罪人之首，獲得匪其醜類，乃得“無咎”也。若不出征除害，居在終極之地，則有咎也。《象》曰：“王用出征”，以正邦也。[疏]正義曰：釋“出征”之義。言所出征者，除去民害，以正邦國故也。

Kong Yingda explains: The phrase "the king uses military campaign" is because the upper nine is at the top of the Li hexagram, and the principle of attachment has been completed. All things come close and submit. At this time, one should eliminate those who are different, remove the calamities from the people, hence it is said "the king uses military campaign." The phrase "obtain a good victory, cutting off the head of the villain, capturing not one's own kind" means that when one launches a military campaign against the guilty, one will surely achieve victory and gain, thus establishing a glorious achievement. By cutting off the head of the chief villain and capturing those who are not one's own kind, one can avoid blame. Conversely, if one does not launch a military campaign to eliminate the harm, and remains at the extreme position without action, one will instead suffer calamity. The Image Commentary says: "the king uses military campaign" is to correct the state. Kong Yingda explains: this is explaining the purpose of "military campaign," indicating that the reason for launching a military campaign is to remove those who harm the people, thus rectifying the country.

艮下兌上。咸：亨，利貞，取女吉。[疏]“咸亨”至“取女吉”。○正義曰：先儒以《易》之舊題，分自此以上三十卦為《上經》，已下三十四卦為《下經》，《序卦》至此又別起端首。先儒皆以《上經》明天道，《下經》明人事，然韓康伯注《序卦》破此義云：“夫《易》，六畫成卦，三才必備，錯綜天人，以效變化，豈有天道、人事偏於上下哉！”

The hexagram Xian has its structure with the mountain (Gen) below and the lake (Dui) above. The text says: The hexagram Xian is smooth, favorable for maintaining correctness, and taking a wife brings good fortune. Kong Yingda explained the passage from "Xian亨" to "取女吉" in his commentary, stating: Earlier scholars based on the old titles of the Zhou Changes, divided the previous thirty hexagrams into the Upper Canon, and the following thirty-four hexagrams into the Lower Canon. Also, the "Xu Gua Zhuan" begins anew here. All earlier scholars believed that the Upper Canon discusses heavenly principles and the Lower Canon discusses human affairs. However, Han Kangbo commented on the "Xu Gua Zhuan" and refuted this view, saying: "The Zhou Changes form hexagrams with six lines. The three elements of heaven, earth, and humanity must necessarily be complete, interweaving heavenly principles and human affairs to imitate changes. How could there be a reason for heavenly principles and human affairs to be separately concentrated in the upper and lower canons?"

案：《上經》之內，明飲食必有訟，訟必有眾起，是兼於人事，不專天道。既不專天道，則《下經》不專人事，理則然矣。但孔子《序卦》不以咸繫離。《繫辭》云“二篇之策”，則是六十四卦舊分上下，乾、坤象天地，咸、恆明夫婦。乾坤乃造化之本，夫婦實人倫之原，因而擬之，何為不可？天地各卦，夫婦共卦者，周氏云：“尊天地之道，略於人事，猶如三才，天地為二，人止為一也。”此必不然。竊謂乾、坤明天地初闢，至屯乃剛柔始交。故以純陽象天，純陰象地，則咸以明人事。人物既生，共相感應。若二氣不交，則不成於相感，自然天地各一，夫婦共卦。此不言可悉，豈宜妄為異端！

Kong Yingda said: The Upper Classic discusses that when there is food and drink, disputes arise, and disputes lead to the rise of people, which already involves human affairs, and is not exclusively about heavenly ways. Since the Upper Classic is not exclusively about heavenly ways, the Lower Classic is also not exclusively about human affairs. This is the natural way of things. However, when Confucius composed the "Xugua Zhuan," he did not directly place the Xian hexagram after the Li hexagram. The "Xici Zhuan" also mentions "two chapters of the yao," indicating that the sixty-four hexagrams originally had an upper and lower division. The Qian and Kun hexagrams symbolize heaven and earth, while the Xian and Heng hexagrams represent husband and wife. Qian and Kun are the fundamental elements of creation, and husband and wife are the beginning of human relationships. Therefore, dividing the hexagrams in this way is reasonable. As for why heaven and earth each take one hexagram and husband and wife take one hexagram, Zhou said: "This is to honor the ways of heaven and earth and to briefly mention human affairs, just as in the three elements, heaven and earth take two positions and human affairs take only one." This is certainly incorrect. In my opinion, the Qian and Kun hexagrams represent the beginning of heaven and earth, and it is not until the Zun hexagram that the first interaction between yang and yin occurs. Therefore, the pure yang hexagram represents heaven, and the pure yin hexagram represents earth. The Xian hexagram, however, is used to represent human affairs. Once people and things have been formed, they can interact with each other. If the two energies of yin and yang do not interact, there can be no mutual interaction. Therefore, naturally, heaven and earth each take one hexagram, and husband and wife take one hexagram. This is something that can be clearly understood without further explanation. How can we arbitrarily establish different interpretations?

“咸亨利貞取女吉”者，“咸”感也。此卦明人倫之始，夫婦之義，必須男女共相感應，方成夫婦。既相感應，乃得亨通。若以邪道相通，則凶害斯及，故利在貞正。既感通以正，即是婚媾之善，故云“咸亨利貞取女吉”也。

Kong Yingda then explains the Hexagram Statement itself: the phrase "Xian Heng Li Zhen Qu Nu Ji" means that "Xian" refers to mutualsympathetic response. This hexagram illustrates the beginning of human relationships and the principles of husband and wife. It is necessary for men and women to have mutualsympathetic response in order to form a marriage. Once they have mutualsympathetic response, they can achieve smoothness and success. If they connect through improper means, misfortune and calamity will immediately follow, so it is beneficial to maintain uprightness and sincerity. When mutualsympathetic response comes from the right path, it constitutes a good marriage, hence the Hexagram Statement says "Xian Heng Li Zhen Qu Nu Ji."

《彖》曰：咸，感也。柔上而剛下，二氣感應以相與。是以亨也。[疏]正義曰：“柔上而剛下，二氣感應以相與”者，此因上下二體，釋“咸亨”之義也。艮剛而兌柔，若剛自在上，柔自在下，則不相交感，無由得通。今兌柔在上而艮剛在下，是二氣感應以相授與，所以為“咸亨”也。

The Commentary on the Judgment says: "Xian" means mutualsympathetic response; the flexible line moves upward while the strong line stays below, and the two energies of yin and yang mutuallysympathetic response and thus become close to each other. Wang Bi's commentary says: precisely because of this, there is success. Kong Yingda elaborates: the phrase "flexible above and strong below, the two energiessympathetic response and thus mutually give and receive" explains the meaning of "Xian Heng" by referring to the upper and lower trigrams. Gèn represents strength and Duì represents flexibility; if strength was originally above and flexibility originally below, the two would not interact, and thus there would be no success. Now, with Duì (flexibility) above and Gèn (strength) below, it is exactly the mutual感应 and giving and receiving between the two energies of yin and yang, hence it is called "Xian Heng."

止而說，故“利貞”也。[疏]正義曰：此因二卦之義釋“利貞”也。艮止而兌，說也。能自靜止則不隨動欲，以上行說，則不為邪諂。不失其正，所以“利貞”也。

The Commentary on the Judgment continues to say: "Geng (Mountain) represents stillness, and Dui (Lake) represents joy." Wang Bi's commentary says: "Therefore, it is advantageous to maintain correctness." Kong Yingda elaborates: this explanation of "advantageous to maintain correctness" is based on the qualities of the two trigrams above and below. The quality of Geng is stillness, and the quality of Dui is joy. Being able to remain still oneself prevents following the restless desires of others; approaching those above with a joyful heart avoids becoming sly and flattering. Not losing one's correctness, thus it is said "advantageous to maintain correctness."

男下女，“取女吉”也。[疏]正義曰：此因二卦之象釋“取女吉”之義。艮為少男而居於下，兌為少女而處於上，是男下於女也。婚姻之義，男先求女，親迎之禮，御輪三周，皆男先下於女，然後女應於男，所以取女得吉者也。

The Commentary on the Judgment says: A man is in a position of subordination to a woman. Wang Bi's annotation states: Therefore, 'taking a wife is auspicious.' Kong Yingda elaborates: This explanation of 'taking a wife is auspicious' is based on the symbolic imagery of the two trigrams. The trigram Gen (Mountain) represents a young man but is placed in the lower trigram, while the trigram Dui (Lake) represents a young woman but is placed in the upper trigram. This precisely illustrates a man subordinating himself to a woman. The principle of marriage inherently involves the man initiating the proposal to the woman. In the ceremony of the bride's arrival, the groom personally drives the carriage and circles three times, which demonstrates the man taking the initiative to be subordinate to the woman, after which the woman responds to the man. Therefore, marriage brings auspiciousness.

是以“亨，利貞”，“取女吉”也。天地感而萬物化生，二氣相與，乃“化生”也。[疏]“是以”至“化生”。○正義曰：“是以亨利貞取女吉”者，次第釋訖，總舉《繇》辭以結之。“天地感而萬物化生”者，以下廣明感之義也。天地二氣，若不感應相與，則萬物無由得應化而生。

The Commentary on the Judgment says: Therefore, "prosperous, advantageous to be constant," "taking a wife is auspicious"; heaven and earth mutually respond and thus all things are generated and cultivated. Wang Bi's commentary says: The two energies of yin and yang mutually approach and connect, thus there is "generation and birth." Kong Yingda explained from "therefore" to "generation and birth" in the text, elaborating: what is meant by "therefore prosperous, advantageous to be constant, taking a wife is auspicious" is that after explaining each item in the preceding text, it concludes the Hexagram Statement (Yao statement). What is meant by "heaven and earth respond and thus all things are generated and cultivated" is to elaborate further on the principle of "response" from this point onward -- if the two energies of yin and yang in heaven and earth do not respond and connect, all things would not be able to respond and be generated.

聖人感人心而天下和平。觀其所感，而天地萬物之情可見矣。天地萬物之情，見於所感也。凡感之為道，不能感非類者也，故引取女以明同類之義也。同類而不相感應，以其各亢所處也，故女雖應男之物，必下之而後取女乃吉也。[疏]“聖人”至“可見矣”。○正義曰：“聖人感人心而天下和平”者，聖人設教，感動人心，使變惡從善，然後天下和平。“觀其所感而天地萬物之情可見矣”者，結嘆咸道之廣，大則包天地，小則該萬物。感物而動，謂之情也。天地萬物皆以氣類共相感應，故“觀其所感，而天地萬物之情可見矣”。

The Commentary on the Judgment says: The sage moves people's hearts, and thus the world becomes harmonious and peaceful; by observing the circumstances of such mutual influence, the true nature of heaven and earth and all things can be seen. Wang Bi's commentary says: The true nature of heaven and earth and all things is clearly revealed in the places where they respond to each other. Generally speaking, the way of influence and response cannot be used to influence different kinds of things, so the Commentary on the Judgment cites the example of marriage to explain the principle of influence within the same category. If things of the same category cannot influence each other, it is because they are each proud and self-contained. Therefore, although women are the responsive counterparts to men, it is only when the man humbles himself first that marriage becomes auspicious. Kong Yingda, in his commentary, explains the passage from "the sage moves people's hearts and the world becomes harmonious and peaceful" to "the true nature of heaven and earth and all things can be seen": this refers to the sage establishing education and moving people's hearts, making them change from evil to good, and thus the world becomes harmonious and peaceful. The phrase "by observing what they respond to, the true nature of heaven and earth and all things can be seen" praises the broad scope of thesympathetic response principle in the Qian hexagram. It is vast enough to encompass heaven and earth, and small enough to include all things. When something is moved by external things, it is called "qing" (emotion or situation). Heaven and earth and all things influence each other through their nature, so it is said that "by observing what they respond to, the true nature of heaven and earth and all things can be seen."

《象》曰：山上有澤，咸。君子以虛受人。以虛受人，物乃感應。[疏]“《象》曰”至“虛受人”。○正義曰：“山上有澤，咸”，澤性下流，能潤於下；山體上承，能受其潤。以山感澤，所以為“咸”。“君子以虛受人”者，君子法此咸卦，下山上澤，故能空虛其懷，不自有實，受納於物，無所棄遺，以此感人，莫不皆應。

The Image Commentary says: Mountains with a pond on top, this is the Hexagram of Mutual Attraction; the gentleman takes this image as a model, and with an open mind accepts others. Wang Bi's commentary says: With an open mind to accept others, all things will respond. Kong Yingda, in his commentary on the passage from "The Image says" to "open mind to accept others," explains further: What is meant by "Mountains with a pond on top, Mutual Attraction" is that the water of the pond naturally flows downward, moistening what is below; the mountain below receives this moisture. Using the mountain to respond to the pond, this is called "Mutual Attraction." What is meant by "the gentleman with an open mind to accept others" is that the gentleman takes the image of the mountain with a pond on top from the Hexagram of Mutual Attraction, thus being able to keep his mind open, not considering himself full, and widely accepting external things without rejection. With such an attitude, he can move others, and none will fail to respond.

初六：咸其拇。處咸之初，為感之始，所感在末，故有志而已。如其本實，未至傷靜。[疏]“初六咸其拇”。○正義曰：“咸其拇”者，拇是足大指也，體之最末。初應在四，俱處卦始，為感淺末，取譬一身，在於足指而已，故曰“咸其拇”也。○注“處咸”至“傷靜”。○正義曰：六二《咸》道轉進，所感在腓。腓體動躁，則成往而行。今初六所感淺末，則譬如拇指，指雖小動，未移其足，以喻人心初感，始有其志。志雖小動，未甚躁求。凡吉凶悔吝，生乎動者也。以其本實未傷於靜，故無吉凶悔吝之辭。

The line statement of the first line says: "It affects the big toe." Wang Bi's commentary explains: The first line is at the beginning of the Qian hexagram, representing the start of influence, and the affected part is at the very end, so it is merely having a thought in the heart; in essence, it has not yet disturbed the state of stillness. Kong Yingda first explained the line statement, saying: "It affects the big toe," "thumb" refers to the big toe, which is the farthest part of the body; the first line corresponds with the fourth line, and both lines are at the beginning of their respective hexagrams. The influence is still shallow and at the end, if we take the whole body as a metaphor, it only reaches the toe, hence "It affects the big toe." Then he explained Wang Bi's commentary from "being in Qian" to "injuring stillness," saying: By the time it reaches the second line, the influence of the Qian hexagram advances a step further, and the affected part is the calf; movement in the calf leads to impatience, which will result in actually taking action. Now, since the first line's influence is shallow and at the end, it is like the big toe, which although has slight movement, has not yet moved the whole foot. This is used to illustrate the beginning of the movement of the heart, the emergence of a will; although the will is slightly stirred, it has not yet reached impatience or reckless pursuit. Generally speaking, good fortune, misfortune, regret, and hardship all arise from "movement." Since the first line has not yet disturbed the state of stillness, the line statement does not contain words about good fortune, misfortune, regret, or hardship.

《象》曰：“咸其拇”，志在外也。四屬外也。[疏]正義曰：“志在外”者，外謂四也。與四相應，所感在外，處於感初，有志而已，故云“志在外也”。

The Image Commentary says: "The foot is touched" indicates that the mind is external. Wang Bi's annotation states that the "external" here refers to the nine in the fourth position. Kong Yingda elaborates that the so-called "mind is external" means that "external" refers to the nine in the fourth position. The initial six and the nine in the fourth are in correspondence, and the object of感应 is in the outer trigram, while it itself is in the initial stage of感应, merely having the aspiration in mind. Therefore, the Image Commentary says "the mind is external."

六二：咸其腓，凶。居吉。咸道轉進，離拇升腓，腓體動躁者也。感物以躁，凶之道也。由躁故凶，居則吉矣。處不乘剛，故可以居而獲吉。[疏]“六二”至“居吉”。○正義曰：腓，足之腓腸也。六二應在九五，咸道轉進，離拇升腓，腓體動躁，躁以相感，凶之道也。由躁故凶，靜居則吉，故曰“咸其腓凶居吉”。以不乘剛，故可以居而獲吉。○注“腓體動躁”。○正義曰：王廙云：動於腓腸，斯則行矣。故言“腓體動躁”也。

The Line Statement of Six in the Second says:sympathetic response reaches the calf, there is danger; to remain still is auspicious. Wang Bi's commentary explains: The principle of感应 in the Xian hexagram advances further, moving from the big toe to the calf. The calf is a part that is active and impetuous; using impetuousness to感应 external things is the way to invite misfortune. Because of impetuousness, there is misfortune; remaining still brings auspiciousness. Six in the Second does not dominate over a strong line, so it can remain still and gain auspiciousness. Kong Yingda explains the transition from "Six in the Second" to "residing in auspiciousness" by saying: "Fei" refers to the calf. Six in the Second corresponds with Nine in the Fifth, advancing the principle of感应, moving from the big toe to the calf. The calf is naturally active and impetuous; using impetuousness to感应 is the way to invite misfortune. Because of impetuousness, there is misfortune; remaining still brings auspiciousness, so the Line Statement says "Xian its fei, danger; residing in auspiciousness." Since Six in the Second does not dominate over a strong line, it can remain still and gain auspiciousness. He also explains Wang Bi's statement "fei body is active and impetuous" by saying that Wang Yi said, when the calf moves, a person begins to walk, so Wang Bi says "fei body is active and impetuous."

《象》曰：雖凶居吉，順不害也。陰而為居，順之道也。不躁而居，順不害也。[疏]正義曰：“雖”者，與奪之辭。若既凶矣，何由得居而獲吉？良由陰性本靜。今能不躁而居，順其本性，則不有災害，免凶而獲吉也。

The Image Commentary says: Although there is danger, one can remain secure and attain good fortune, because following one's nature avoids harm. Wang Bi's annotation says: Using a soft and yielding quality to remain still and unmoving is precisely the way of yielding and compliance; not being restless and remaining still, following one's nature, will not lead to harm. Kong Yingda elaborates: The word "虽" (although) is an expression that implies both giving and taking. Since it has already been determined as dangerous, how can one remain secure and attain good fortune? In reality, it is because the nature of yin is originally to be still; now, the second line can remain unmoved and still, following its own nature, thus avoiding calamity and escaping danger to attain good fortune.

九三：咸其股，執其隨，往吝。股之為物，隨足者也。進不能制動，退不能靜處，所感在股，“志在隨人”者也。“志在隨人”，所執亦以賤矣。用斯以往，吝其宜也。《象》曰：“咸其股”，亦不處也。志在隨人，所執下也。[疏]正義曰：“咸其股亦不處也”者，非但進不能制動，退亦不能靜處也。“所執下”者，既“志在隨人”，是其志意所執下賤也。

The text at Nine in the Third says: "It is felt in the thigh, and what is held onto is merely following others, thus going forward will result in regret." Wang Bi's commentary explains: The thigh is a part that moves with the feet; Nine in the Third cannot restrain restlessness when advancing, nor can it remain still when retreating. The sensation being in the thigh is exactly the appearance of "having a mind that follows others." Since the mind is only following others, what is held onto is of low quality; acting in this way, encountering regret is appropriate. The Image Commentary says: "It is felt in the thigh," also indicating an inability to remain settled; the mind is only following others, and what is held onto is too low. Kong Yingda elaborates: "The feeling in the thigh also means not being able to remain settled" refers to the fact that Nine in the Third cannot restrain restlessness when advancing and cannot remain still when retreating. "What is held onto is low" means that since "the mind is following others," it is evident that what the mind holds onto is very low.

九四：貞吉，悔亡。憧憧往來，朋從爾思。處上卦之初，應下卦之始，居體之中，在股之上，二體始相交感，以通其志，心神始感者也。凡物始感而不以之於正，則至於害，故必貞然後乃吉，吉然後乃得亡其悔也。始在於感，未盡感極，不能至於無思以得其黨，故有“憧憧往來”，然後“朋從其思”也。

The text says: If one maintains correctness, it will be auspicious, and regret will vanish; if one's mind is uncertain and fluctuating, friends will only follow one's thoughts. Wang Bi's commentary explains: Nine in the Fourth is located at the beginning of the upper trigram, corresponding with the initial line of the lower trigram, and is situated in the middle of the entire hexagram, above the thigh. This is exactly where the upper and lower trigrams begin to interact and communicate the mind, belonging to the initial stage of mental perception. Generally, if the initial interaction does not proceed along the correct path, it will lead to misfortune. Therefore, maintaining correctness brings auspiciousness, and only through auspiciousness can regret be eliminated. Nine in the Fourth is still in the early stage of interaction, has not yet reached the ultimate state of interaction, and cannot achieve a state of thoughtless natural harmony with similar things. Hence, there is the state of 'fluctuating and wandering thoughts,' and friends follow one's thoughts.

[疏]正義曰：“貞吉悔亡”者，九四居“上卦之初，應下卦之始，居體之中，在股之上，二體始相交感，以通其志，心神始感者也。凡物始感而不以之於正”，則害之將及矣。“故必貞然後乃吉，吉然後乃得亡其悔也”。故曰“貞吉悔亡”也。“憧憧往來，朋從爾思”者，“始在於感，未盡感極”，惟欲思運動以求相應，未能忘懷息照，任夫自然，故有“憧憧往來”，然後朋從爾之所思也。

Kong Yingda explained: The phrase "Zhen Ji Hui Wang" refers to the fact that Nine in the Fourth, as Wang Bi noted, is located at the beginning of the Upper Trigram and corresponds with the beginning of the Lower Trigram. Its position is in the middle of the entire hexagram, above the thighs, where the upper and lower parts begin to interact and communicate intentions, which is the initial stage of mental perception. If things are just beginning to respond but are not guided towards the correct path, calamity will follow. Therefore, one must maintain the correct path to achieve good fortune, and only after achieving good fortune can regret be dispelled, hence the Line Statement says "Zhen Ji Hui Wang." As for "Chongchong Wanglai, Peng Cong Er Si," this is because it is still in the initial stage of response and has not yet reached the extreme of response. It is solely focused on using thought to seek a response from the other side, and cannot forget worries or cease intellectual contemplation to act naturally. Hence, there is a state of fluctuating thoughts, and friends only follow the part that is thought about.

《象》曰：“貞吉，悔亡”，未感害也。未感於害，故可正之，得“悔亡”也。[疏]正義曰：“未感害”者，心神始感，未至於害，故不可不正，正而故得“悔亡”也。“憧憧往來”，未光大也。[疏]正義曰：“未光大”者，非感之極，不能無思無慾，故未光大也。

The Image Commentary says: "Zhen Ji, Hui Wang," because there has not yet been an encounter with misfortune. Wang Bi's commentary explains that since there has not yet been an infection of misfortune, it is possible to guide it toward the correct path in time, thus achieving "Hui Wang." Kong Yingda elaborates: the phrase "Wei Gan Hai" refers to the fact that the Nine in the Fourth has just begun to sense the influence, but has not yet reached the point of suffering harm, so it is not to be neglected; only by rectifying it can one achieve "Hui Wang." The Image Commentary also says: "Chongchong Wanglai," indicating that it is still not broad and luminous. Kong Yingda elaborates: the phrase "Wei Guangda" refers to the fact that the Nine in the Fourth is not yet at the extreme ofsympathetic response, and has not yet reached the state of no thought and no desire, so it is not yet possible to attain great brightness and grandeur.

九五：咸其脢，無悔。“脢”者，心之上，口之下，進不能大感，退亦不為無志，其志淺末，故“無悔”而已。[疏]“九五”至“無悔”。○正義曰：“咸其脢無悔”者，“脢”者心之上，口之下也。四已居體之中，為心神所感，五進在於四上，故所感在脢，脢已過心，故“進不能大感”，由在心上，“退亦不能無志”，志在淺末，故“無悔”而已，故曰：“咸其脢無悔”也。

The line statement of Nine in the Fifth says: "It reaches the flesh of the spine, without regret." Wang Bi's commentary explains: "The area of the spine referred to here is above the heart and below the mouth. Those who are in this position, advancing, cannot achieve great movement, and retreating, cannot be said to have no aspirations. Their aspirations are shallow and weak, so they can only achieve 'no regret.'" Kong Yingda provides a commentary explaining the transition from "Nine in the Fifth" to "no regret." He says: "The phrase '咸其脢无悔' refers to the area of the spine, which is above the heart and below the mouth. Nine in the Fourth is already in the middle of the entire hexagram, the place where the spirit feels. Nine in the Fifth moves further up from Nine in the Fourth, so the feeling reaches the area of the spine. Since the spine is beyond the heart, it is said 'advancing cannot achieve great movement.' Also, because it is above the heart, it is said 'retreating cannot be without aspirations.' Since the aspirations are in a shallow and minor place, they can only achieve 'no regret,' hence the line statement says '咸其脢无悔.'"

○注“脢者心之上口之下”。○正義曰：“脢者心之上口之下”者，子夏《易傳》曰：“在脊曰脢。”馬融云：“脢，背也。”鄭玄云：“脢，脊肉也”。王肅云：“脢在背而夾脊。”《說文》云：“脢，背肉也。”雖諸說不同，大體皆在心上。輔嗣以四為心神，上為輔頰，五在上四之間，故直云“心之上口之下”也。明其淺於心神，厚於言語。《象》曰：“咸其脢”，志末也。[疏]正義曰：“志末也”者，末猶淺也，感以心為深，過心則謂之淺末矣。

Kong Yingda continued to explain Wang Bi's statement "mèi is above the heart and below the mouth" by saying: regarding the location of "mèi," Zi Xia's "Yi Zhuan" said "mèi is on the back," Ma Rong said "mèi is the back," Zheng Xuan said "mèi is the flesh on the spine," Wang Su said "mèi is on the back and between the spine bones," and the "Shuo Wen Jie Zi" said "mèi is the flesh on the back." Although the interpretations differ among these scholars, they all generally refer to the area above the heart. Wang Bi (Zi Fusi) took nine four as the heart spirit, upper six as the cheek and mouth, and nine five between upper six and nine four, so he directly said it was "above the heart and below the mouth" to indicate that the sensation of nine five is shallower than the heart spirit but thicker than speech. The "Xiang Zhuan" said "xian qi mèi," meaning the mind is in the subtle part. Kong Yingda explained that "zhi mo ye" means "the end," and "mo" refers to something shallow;sympathetic response originating from the heart is deep, but going beyond the heart is called shallow and subtle.

上六：咸其輔、頰、舌。咸道轉末，故在口舌言語而已。[疏]正義曰：“咸其輔頰舌”者，馬融云：“輔，上頷也。”“輔、頰、舌”者，言語之具。咸道轉末，在於口舌言語而已，故云“咸其輔頰舌”也。

The text says: "It is felt in the jaw, the cheek, and the tongue." Wang Bi's commentary explains: The principle of感应 (response or mutual influence) in the Xian hexagram has now reached its furthest point, so it is confined only to the mouth and speech. Kong Yingda elaborates: The phrase "Xian its auxiliary, cheek, and tongue" refers to the "auxiliary" as the upper jaw, according to Ma Rong's explanation. "Auxiliary, cheek, and tongue" are all organs used for speaking. When the principle of Xian reaches the top line, it has turned into the final stage, leaving only verbal speech, hence the phrase "Xian its auxiliary, cheek, and tongue."

《象》曰：“咸其輔、頰、舌”，滕口說也。“輔、頰、舌”者，所以為語之具也。“咸其輔頰舌”，則“滕口說”也。“憧憧往來”，猶未光大，況在滕口，薄可知也。[疏]正義曰：“滕口說也”者，舊說字作“滕”，徒登反。滕，競與也。所競者口，無復心實，故云“滕口說”也。鄭玄又作“媵”。媵，送也。《咸》道極薄，徒送口舌言語相感而已，不復有志於其閒。王《注》義得兩通，未知誰同其旨也。

The Image Commentary says: "It is the auxiliary, the cheek, and the tongue that are involved," which merely refers to verbal contention. Wang Bi's commentary explains that the auxiliary, the cheek, and the tongue are the organs used for speaking, so "It is the auxiliary, the cheek, and the tongue that are involved" is equivalent to "empty verbalizing." Since the Nine in the Fourth is already in a state of confusion and fluctuation, it is not yet bright and grand, how much more so if it is only verbalizing. Its superficiality is evident. Kong Yingda elaborates that the term "empty verbalizing" was originally written as "滕" in old texts, pronounced "tu deng fan," meaning "to compete in giving." The contention is only in the mouth, with no real feeling in the heart, hence "empty verbalizing." Zheng Xuan's version writes it as "媵," meaning "to convey," indicating that the way of the Hexagram of Mutual Attraction reaches its extreme shallowness here, merely conveying words through the mouth to influence, with no remaining aspirations in the heart. Wang Bi's commentary is consistent with both interpretations, but it is unclear which school of thought he ultimately follows.

巽下震上。恆：亨，無咎，利貞。恆而亨，以濟三事也。恆之為道，亨乃“無咎”也。恆通無咎，乃利正也。[疏]“恆亨”至“利貞”。○正義曰：恆，久也。恆久之道，所貴變通。必須變通隨時，方可長久。能久能通，乃“無咎”也。恆通無咎，然後利以行正，故曰“恆亨無咎利貞”也。

The hexagram of Heng is composed of Xun below and Zhen above. The text says: Heng is smooth and without fault, favorable for maintaining uprightness. Wang Bi's commentary explains: Only when Heng is enduring and smooth can it achieve the following three things; the way of endurance must be smooth, then there will be no fault; only when Heng is enduring and smooth without fault can it be favorable for uprightness. Kong Yingda provides a commentary on the transition from "Heng" to "Li Zhen," explaining: "Heng" means enduring. The way of endurance values flexibility most, and it must adapt to the times in order to endure; only when it is both enduring and smooth can there be no fault. Only when it is enduring, smooth, and without fault can it be favorable for uprightness, hence the hexagram statement says "Heng is smooth, without fault, favorable for uprightness."

○注“三事”。○正義曰：褚氏云：“三事，謂無咎、利貞、利有攸往。”莊氏云：“三事者，無咎一也，利二也，貞三也。”周氏云：“三事者，一亨也，二無咎也，三利貞也。”《注》不明數，故先儒各以意說。

Kong Yingda continued to elaborate on Wang Bi's annotation of the term "three things," stating that Chu's view holds that the three things refer to "no blame," "favorable to uprightness," and "favorable for going somewhere." Zhang's view holds that the three things are "no blame" as the first, "favorable" as the second, and "uprightness" as the third. Zhou's view holds that the three things are "smooth" as the first, "no blame" as the second, and "favorable to uprightness" as the third. Since Wang Bi's annotation did not explicitly mention these three things, earlier scholars interpreted them according to their own understanding.

竊謂《注》云“恆而亨以濟三事”者，明用此恆亨，濟彼三事，無疑“亨”字在三事之外，而此《注》云“恆字為道，亨乃無咎。恆通無咎，乃利正也”。又注《彖》曰：“道得所久，則常通無咎而利正也”。此解皆以利正相將為一事，分以為二，恐非《注》旨。驗此《注》云“恆之為道，亨乃無咎”，此以“恆亨”濟“無咎”也。又云：“恆通無咎，乃利正也。”此以“恆亨”濟“利貞”也。下注“利有攸往”云：“各得所恆，修其常道，終則有始，往而無違，故‘利有攸往’。”此以“恆亨”濟“利有攸往”也。觀文驗《注》，褚氏為長。

Kong Yingda then put forward his own judgment: I privately think that Wang Bi's commentary says "the constant and smooth (恒而亨) can accomplish the three things," which indicates that "constant and smooth" is used to achieve the three things. Therefore, the character "smooth" (亨) itself is outside of the three things and should not be counted among them. Furthermore, this commentary also says "the character 'constant' represents the Dao, and 'smooth' leads to no blame; constant and smooth lead to no blame, which is beneficial for uprightness." When commenting on the Commentary on the Judgment, he also said, "when the Dao is maintained for a long time, it remains smooth and blameless, and is beneficial for uprightness." In both instances, "benefit" (利) and "uprightness" (正) are treated as a single thing. If one were to split them into two separate items as Zhuang did, it would probably not align with the original meaning of the commentary. Checking each point in detail: this commentary says "the Dao of constancy leads to smoothness and no blame," which uses "constant and smooth" to achieve "no blame"; it also says "constant and smooth lead to no blame, which is beneficial for uprightness," which uses "constant and smooth" to achieve "beneficial for uprightness"; in the following commentary on "beneficial to go somewhere," it says "each attains its constancy, maintains its regular Dao, completes the beginning and the end, goes forward without deviation, hence 'beneficial to go somewhere.'" This uses "constant and smooth" to achieve "beneficial to go somewhere." The three commentaries correspond exactly to the three things: "no blame," "beneficial for uprightness," and "beneficial to go somewhere." Observing the text and comparing the commentary, Zhuang's view is still the most appropriate.

利有攸往。各得所恆，修其常道，終則有始，往而無違，故“利有攸往”也。[疏]正義曰：得其常道，何往不利，故曰“利有攸往”也。《彖》曰：恆，久也。剛上而柔下，剛尊柔卑，得其序也。

The Hexagram Statement continues: It is advantageous to go somewhere. Wang Bi's commentary explains: All things each attain their own constant condition, cultivating their constant way. One end is also a beginning, going forward without opposing the trend of the times, hence it is said "it is advantageous to go somewhere." Kong Yingda elaborates: Since one has attained the constant way, where could one go without success? Hence it is said "it is advantageous to go somewhere." The Commentary on the Judgment says: "Constant" means enduring; the strong line is above and the yielding line is below. Wang Bi's commentary states: The strong represents dignity, the yielding represents humility, which conforms to the order of dignity and humility.

[疏]“《彖》曰”至“柔下”。○正義曰：“恆久也”者，釋訓卦名也。恆之為名，以長久為義。“剛上而柔下”者，既訓“恆”為久，因名此卦得其《恆》名，所以釋可久之意。此就二體以釋恆也。震剛而巽柔，震則剛尊在上，巽則柔卑在下，得其順序，所以為恆也。○注“剛尊柔卑得其序也”。○正義曰：咸明感應，故柔上而剛下，取二氣相交也。恆明長久，故剛上而柔下，取尊卑得序也。

Kong Yingda explained the passage from "The Tu" to "flexible below" by elaborating that the phrase "constant and enduring" is an explanation of the meaning of the hexagram's name "Heng," which signifies enduring. He further explained that since "Heng" is interpreted as enduring, it is then naturally explained why this hexagram is called "Heng," that is, the reason for its enduring nature, which is explained by the relationship between the upper and lower trigrams. The trigram Zhen represents strength, and Xun represents flexibility. Zhen, representing strength, is placed above, while Xun, representing flexibility, is placed below, thus conforming to the order of respect and humility, which makes the hexagram "Heng." He also explained Wang Bi's statement "strength is respected and flexibility is humble, thus order is maintained," by saying that the hexagram Xian deals with mutual influence, so flexibility is above and strength is below, symbolizing the mutual interaction of yin and yang energies. The hexagram Heng deals with enduring, so strength is above and flexibility is below, symbolizing that respect and humility are each in their proper place.

雷風相與，長陽長陰，能相成也。[疏]“雷風相與”。○正義曰：此就二象釋恆也。雷之與風，陰陽交感，二氣相與，更互而相成，故得恆久也。○注“長陽長陰能相成也”。○正義曰：震為長男，故曰“長陽”。巽為長女，故曰“長陰”。《彖》曰：“雷風相與”，雷之與風，共相助成之義。故褚氏云“雷資風而益遠，風假雷而增威”是也。今言“長陽長陰，能相成”者，因震為長男，巽為長女，遂以“長陽長陰”而名之，作文之體也。又此卦明夫婦可久之道，故以二長相成，如雷風之義也。

The Commentary on the Judgment says: Thunder and wind are mutually harmonious. Wang Bi's commentary explains: The long yang and the long yin can mutually achieve each other. Kong Yingda, in his commentary on "Thunder and Wind are mutually harmonious," explains that this refers to the symbolic meanings of the Zhen and Xun hexagrams, used to explain the concept of "constancy" (Heng). Thunder and wind represent the interaction between yin and yang, the mutual engagement of the two energies, which alternate and support each other, thus enabling constancy. He further explains Wang Bi's statement "the long yang and the long yin can mutually achieve each other," saying: Zhen represents the eldest son, hence called "long yang"; Xun represents the eldest daughter, hence called "long yin." The Commentary on the Judgment says "Thunder and Wind are mutually harmonious," meaning that thunder and wind jointly contribute to the situation. Therefore, Zhu's statement "Thunder relies on wind to spread further, and wind relies on thunder to gain strength" expresses the same meaning. Now, Wang Bi says "the long yang and the long yin can mutually achieve each other," because Zhen is the eldest son and Xun is the eldest daughter, so they are referred to as "long yang" and "long yin," following the style of writing. Moreover, this hexagram illustrates the way of enduring in a marital relationship, so it uses the mutual achievement of the eldest son and eldest daughter to express this idea, just as the meaning of thunder and wind achieving each other.

巽而動。動無違也。[疏]正義曰：此就二卦之義，因釋恆名。震動而巽順，無有違逆，所以可恆也。剛柔皆應，不孤媲也。[疏]“剛柔皆應”。○正義曰：此就六爻釋《恆》。此卦六爻剛柔皆相應和，無孤媲者，故可長久也。○注“不孤媲也”。○正義曰：媲，配也。

The Commentary on the Judgment says: "Wind is gentle and then Thunder moves." Wang Bi's annotation says: "Thus action does not involve opposition." Kong Yingda explains further: This is explaining the meaning of "Constant" by referring to the qualities of the upper and lower trigrams. Zhen represents active movement, while Xun represents gentle compliance. Since action does not involve opposition, it can be constant. The Commentary on the Judgment also says: "The strong lines and the weak lines correspond to each other." Wang Bi's annotation says: "Because there is no line that is alone and unpaired." Kong Yingda explains the phrase "all strong and weak lines correspond" by referring to the relationships among the six lines of the hexagram. In this hexagram, all six lines are paired with each other, and none are isolated, so it can be constant. He also explains Wang Bi's phrase "no one is alone and unpaired" by saying: "Pai" means spouse.

恆。皆可久之道。[疏]正義曰：歷就四義釋恆名訖，故更舉卦名以結之也。明上四事“皆可久之道”，故名此卦為“恆”。恆“亨，無咎，利貞”，久於其道也。道德所久，則常通無咎而利正也。[疏]正義曰：此就名釋卦之德，言所以得“亨無咎利貞”者，更無別義，正以得其恆久之道，故言“久於其道也”。

The Commentary on the Judgment concludes with the word "constant." Wang Bi's commentary says: all the above-mentioned points are ways that can be maintained over a long time. Kong Yingda elaborates: after the Commentary on the Judgment explains the name of the hexagram from four aspects, it reiterates the hexagram's name as a summary, indicating that the aforementioned four things "are all ways that can be maintained over a long time," hence naming this hexagram "Constant." The Commentary on the Judgment then states: "The hexagram of Constantness is favorable, without blame, and beneficial to uprightness," because it can maintain its proper path over a long time. Wang Bi comments: what is maintained over a long time by virtue and morality can remain unimpeded and blameless, and be beneficial to uprightness. Kong Yingda explains: this is explaining the hexagram's virtue based on its name, indicating that the reason it can achieve "favorable, without blame, and beneficial to uprightness" is not due to any other reason, but because it has obtained the way of constancy, hence saying "it remains constant in its path."

天地之道，恆久而不巳也。得其所久，故不巳也。[疏]正義曰：將釋“利有攸往”，先舉天地以為證喻，言天地得其恆久之道，故久而不己也。“利有攸往”，終則有始也。得其常道，故終則復始，往無窮極。[疏]正義曰：舉《經》以結成也。人用恆久之道，會於變通，故終則復始，往無窮極，同於天地之不已，所以為利也。

The Commentary on the Judgment says: The way of heaven and earth is constant and unceasing. Wang Bi's commentary says: Because it has attained the constant Dao it should abide by, it does not cease. Kong Yingda explains further: The Commentary on the Judgment is about to explain "it is advantageous to go somewhere," so it first uses heaven and earth as an analogy, saying that heaven and earth have attained the constant Dao, hence they continue to move without stopping. The Commentary on the Judgment also says: "it is advantageous to go somewhere," because an end is also a beginning. Wang Bi's commentary says: Having attained the constant Dao, it thus continues cyclically, proceeding without end. Kong Yingda explains further: This is concluding with the text. If a person applies the constant Dao and understands change and adaptability, he will also proceed cyclically without end, like heaven and earth, thus it is advantageous.

日月得天而能久照，四時變化而能久成，聖人久於其道而天下化成。言各得其“所恆”，故皆能長久。[疏]“日月得天而能久照”至“天下化成”。○正義曰：“日月得天而能久照”者，以下廣明恆義。上言天地之道，恆久而不巳也，故日月得天，所以亦能久照。“四時變化而能久成”者，四時更代，寒暑相變，所以能久主成萬物。“聖人久於其道而天下化成”者，聖人應變隨時，得其長久之道，所以能“光宅天下”，使萬物從化而成也。

The Commentary on the Judgment says: The sun and moon follow the heavenly way and thus can shine for a long time; the four seasons change in succession and thus can sustain the creation of all things for a long time; the sage maintains his way for a long time, and thus the world is transformed into order. Wang Bi's commentary says: This is explaining that each attains the constant way it should uphold, thus being able to endure. Kong Yingda, in his exposition from "The sun and moon follow the heavenly way and thus can shine for a long time" to "the world is transformed into order," explains further: What is meant by "the sun and moon follow the heavenly way and thus can shine for a long time" is to elaborate on the meaning of "constant." The previous text said that the way of heaven and earth is constant and unceasing, so the sun and moon follow the heavenly way and thus can shine for a long time. What is meant by "the four seasons change and thus can sustain the creation of all things for a long time" is that spring, summer, autumn, and winter alternate, and cold and heat shift in succession, thus being able to sustain the generation of all things for a long time. What is meant by "the sage maintains his way for a long time and thus the world is transformed into order" is that the sage adapts to the times and attains the enduring way, thus being able to illuminate the world and make all things comply with education and achieve their proper completion.

觀其所恆，而天地萬物之情可見矣。天地萬物之情，見於“所恆”也。[疏]正義曰：總結恆義也。《象》曰：雷風，恆。長陽長陰，合而相與，可久之道也。[疏]正義曰：雷風相與為“恆”，巳如彖釋。君子以立不易方。得其所久，故“不易”也。[疏]正義曰：君子立身得其恆久之道，故不改易其方。方猶道也。

The Commentary on the Judgment concludes by saying: by observing what they constantly uphold, the actual nature of heaven and earth and all things can be seen. Wang Bi's commentary says: the actual nature of heaven and earth and all things is clearly manifested in what they constantly uphold. Kong Yingda explains further: this sentence summarizes the meaning of 'constant' or 'permanence'. The Image Commentary says: thunder follows the wind, which is the meaning of the hexagram of Constancy. Wang Bi's commentary says: the long yang and long yin come together and are mutually affectionate, which is the way of enduring. Kong Yingda explains further: thunder and wind being mutually affectionate to form 'constancy' has already been explained by the Commentary on the Judgment. The Image Commentary continues: the gentleman takes this as a model, maintaining his conduct and way of life without changing his direction. Wang Bi's commentary says: having attained the constant path that he should uphold, therefore it is 'unchangeable'. Kong Yingda explains further: the gentleman, in establishing himself, can attain the path of constancy, so he does not change his 'direction'; 'direction' is equivalent to the way.

初六：浚恆，貞凶，無攸利。處恆之初，最處卦底，始求深者也。求深窮底，令物無餘縕，漸以至此，物猶不堪，而況始求深者乎？以此為恆，凶正害德，無施而利也。[疏]“初六，浚恆，貞凶。無攸利”。○正義曰：浚，深也。最處卦底，故曰“深”也。深恆者，以深為恆是也。施之於仁義，即不厭深，施之於正，即求物之情過深，是凶正害德，無施而利，故曰“浚恆貞凶，無攸利”也。○注“此恆之初”至“害德無施而利也”。○正義曰：處卦之初，故言始也。最在於下，故言深也。所以致凶，謂在於始而求深者也。

The line statement for the initial line says: seeking deeply and constantly, clinging to it as a constant, leads to misfortune and brings no benefit. Wang Bi's commentary explains: the initial line is at the beginning of the Hexagram of Constancy and also the lowest line of the entire hexagram, representing someone who seeks too deeply from the start. Seeking too deeply and pursuing to the end leaves no hidden thoughts in others. Even if one proceeds step by step to this point, others would still find it unbearable, let alone starting off by seeking deeply. Taking this approach as a constant leads to danger that harms the virtue of uprightness, making any action unprofitable. Kong Yingda, in his commentary on the line statement of the initial line, explains: "Jun" means deep. The initial line is at the very bottom of the hexagram, so it is called "deep." What is meant by "deep constancy" is taking deep seeking as a constant. If this attitude is applied to benevolence and righteousness, it is not excessive; but if applied to supervising others in uprightness, it becomes excessive inquiry into others' private matters, thus causing danger that harms the virtue of uprightness and making all actions unprofitable, hence the statement "Jun hexiang zhen xiong, wu you li." He further explains Wang Bi's commentary from "This is the beginning of constancy" to "harmful to virtue and beneficial to nothing," saying: the initial line is at the beginning of the hexagram, so the commentary says "beginning"; it is also at the lowest position, so the commentary says "deep." The reason for causing misfortune is that it starts off by seeking too deeply.

《象》曰：“浚恆”之凶，始求深也。九二：悔亡。雖失其位，恆位於中，可以消悔也。[疏]正義曰：失位故稱“悔”，居中故“悔亡”也。《象》曰：九二“悔亡”，能久中也。[疏]正義曰：“能久中”者，處恆故能久，位在於中，所以消侮也。

The Image Commentary says: "Junneng" is凶 because it seeks too deeply from the beginning. The text says: "Regret disappears." Wang Bi's commentary explains: Although nine two is a yang line in a yin position and thus out of place, it can maintain a long and steady presence in the lower trigram's central position, so it can eliminate regret. Kong Yingda elaborates: Being out of place should originally bring regret, but being in the central position allows the regret to disappear. The Image Commentary says that nine two's "regret disappears" because it can maintain a steady position in the center. Kong Yingda elaborates: What is meant by "being able to maintain the center long-term" is that it is in the hexagram of Heng, thus able to maintain a long duration, and its position is in the central position, so it can eliminate regret.

九三：不恆其德，或承之羞，貞吝。處三陽之中，居下體之上，處上體之下，上不至尊，下不至卑，中不在體，體在乎恆，而分無所定，無恆者也。德行無恆，自相違錯，不可致詰，故“或承之羞”也。施德於斯，物莫之納，鄙賤甚矣，故曰“貞吝”也。

The text says: "One who cannot maintain a constant virtue will be subjected to disgrace, and to persist in this state will result in regret." Wang Bi's commentary explains: The line Nine in the Third is located in the middle of three yang lines, situated above the lower trigram and below the upper trigram. It cannot reach the highest position above, nor can it descend to the lowest position below. Although it is in the center, it does not truly occupy the central position of any trigram. This hexagram is based on the principle of constancy, yet its name has no fixed place, which is the condition of one who lacks constancy. Since virtue is not constant, it leads to contradictions and disorder, making it impossible to question or criticize, hence the statement "some may bring disgrace upon him." To act with such character towards others, no one would accept it, and it reaches the extreme of being contemptible, hence the statement "constancy brings regret."

[疏]“九三，不恆其德，或承之羞，貞吝”。○正義曰：“不恆其德，或承之羞，貞吝”者，九三居下體之上，處上體之下，雖處三陽之中，又在不中之位，上不全尊，下不全卑，執心不定，德行無恆，故曰“不恆其德”。德既無恆，自相違錯，則為羞辱承之，所羞非一，故曰“或承之羞”也。處久如斯，正之所賤，故曰“貞吝”也。○注“處三陽之中”至“故曰貞吝也”。○正義曰：雖在三陽之中，非一體之中也。“不可致詰”者，詰，問也。違錯處多，不足問其事理，所以明其羞辱之深，如《論語》云“於予與何誅”。

Kong Yingda explained the line statement of the third line, saying: "Not maintaining constant virtue, sometimes suffering disgrace, being in straitened circumstances" is because the ninth line in the third position is located above the lower trigram and below the upper trigram. Although it is in the middle of the three yang lines, it is not in the central position. It is not fully esteemed above, nor fully humble below. Therefore, its mind is unstable and its virtue is not constant, hence "not maintaining constant virtue." Since virtue is not constant, it causes contradiction and disorder, leading to disgrace, and the disgrace is not singular, hence "sometimes suffering disgrace." If this continues, those who uphold correctness will look down upon him, hence "being in straitened circumstances." He also explained Wang Bi's commentary from "being in the middle of the three yang lines" to "thus it is said 'being in straitened circumstances'." He said that although the ninth line is in the middle of the three yang lines, it is not the central position of any trigram. The phrase "not to be questioned further" means "诘" is to question; since there are too many contradictions and disorders, it is not worth further inquiry, which is used to indicate the depth of his disgrace, just like Confucius said about Zai Yu in the Analects, "What can I do about Zai Yu?"

《象》曰：“不恆其德”，無所容也。[疏]正義曰：“無所容”者，謂不恆之人，所往之處，皆不納之，故“無所容”也。九四：田，無禽。恆於非位，雖勞無獲也。[疏]正義曰：田者，田獵也，以譬有事也。“無禽”者，田獵不獲，以喻有事無功也。“恆於非位”，故勞而無功也。《象》曰：久非其位，安得禽也？[疏]正義曰：有恆而失位，是“久非其位”。田獵而無所獲，是“安得禽也”。

The Image Commentary says: "Not maintaining a constant virtue," so there is nowhere to take refuge. Kong Yingda explains: what is meant by "no place to take refuge" is that a person without constant virtue will not be accepted by anyone wherever he goes, hence having nowhere to take refuge. The text of Nine in the Fourth says: hunting in the fields, but failing to catch any game. Wang Bi's commentary explains: remaining in an inappropriate position for a long time, even though one exerts effort, there is no gain. Kong Yingda explains: "Field" refers to hunting, used as a metaphor for undertaking tasks; "no game" means failing to catch anything, used as a metaphor for tasks yielding no results. Nine in the Fourth "remains constant in an improper position," hence exerting effort without success. The Image Commentary says: remaining in an inappropriate position for a long time, how can one catch game? Kong Yingda explains: having a constant nature yet being in an improper position, that is "being in an improper position for a long time"; hunting without catching anything, that is "how can one catch game?"

六五：恆其德，貞。婦人吉，夫子凶。居得尊位，為恆之主，不能“制義”，而繫應在二，用心專貞，從唱而已。婦人之吉，夫子之凶也。[疏]正義曰：“恆其德貞”者，六五繫應在二，不能傍及他人，是恆常貞一其德，故曰“恆其德貞”也。“婦人吉”者，用心專貞，從唱而巳，是婦人之吉也。“夫子凶”者，夫子須制斷事宜，不可專貞從唱，故曰“夫子凶”也。

The text at line six five says: maintaining one's virtue and upholding correctness; it is auspicious for women but ominous for men. Wang Bi's commentary explains: the line six five is in the exalted position, being the main line of the enduring virtue of the entire hexagram, yet it cannot 'establish righteousness'—that is, make decisions on matters. Instead, it is preoccupied with the line nine two below, corresponding to it, being devoted and steadfast, merely following the lead of others. This is auspicious for women, but ominous for men. Kong Yingda elaborates: the phrase 'maintaining its virtue with steadfastness' refers to the line six five being devoted to the corresponding line nine two, not extending to others, thus maintaining its virtue with steadfastness, hence 'maintaining its virtue with steadfastness'. The phrase 'auspicious for women' refers to her being devoted and steadfast, following her husband's lead, which is auspicious for women. The phrase 'ominous for men' refers to men needing to make decisions on matters, not merely being devoted and steadfast, and blindly following others, hence 'ominous for men'.

《象》曰：婦人貞吉，從一而終也。夫子制義，從婦凶也。[疏]正義曰：“從一而終”者，謂用心貞一，從其貞一而自終也。“從婦凶”者，五與二相應，五居尊位，在震為夫，二處下體，在《巽》為婦。五繫於二，故曰“從婦凶”也。

The Image Commentary says: A woman who remains steadfast and virtuous attains good fortune, because she remains loyal and consistent; a man should make decisions and discern matters, but if he blindly follows the woman, it will be ominous. Kong Yingda explains further: The phrase "remaining loyal and consistent" refers to being sincere and devoted with a single-minded heart, following this sincerity until the end. As for "being ominous through following the woman," it is because the line six in the fifth is in correspondence with the line nine in the second: the line six in the fifth holds the position of honor, situated within the trigram Zhen (Thunder), which belongs to the husband's side; the line nine in the second is in the lower trigram, located within the trigram Xun (Wind), which belongs to the wife's side. The line six in the fifth is instead attached to the line nine in the second, hence it is said "being ominous through following the woman."

上六：振恆，凶。夫靜為躁君，安為動主。故安者上之所處也，靜者可久之道也。處卦之上，居動之極，以此為恆，無施而得也。[疏]正義曰：“振恆凶”者，振，動也。凡處於上者，當守靜以制動。今上六居恆之上，處動之極，以振為恆，所以“凶”也。《象》曰：“振恆”在上，大無功也。正義曰：“大無功”者，居上而以振動為恆，無施而得，故曰“大無功也”。

The text says: "Taking movement as constant, it is凶 (unfavorable)." Wang Bi's commentary explains: "Stillness is the master of restlessness, and stability is the master of change; therefore, stability is the proper state for those in a high position, and stillness is the way to achieve lasting success. The sixth line at the top is at the very top of the entire hexagram and also at the peak of the trigram of movement. Taking movement as constant, doing anything will result in nothing gained." Kong Yingda elaborates: "What is meant by 'taking movement as constant leads to凶' is that 'movement' refers to action. Those in a high position should maintain stillness to control restlessness. Now, the sixth line at the top is located at the top of the hexagram of constancy and at the extreme of the trigram of movement. Instead of taking stillness as constant, it takes movement as constant, hence it is '凶' (unfavorable)." The Image Commentary says: "Taking movement as constant and being at the top position, there is great failure." Kong Yingda elaborates: "What is meant by 'great failure' is that being in a high position yet taking movement as constant, doing anything will result in nothing gained, hence it is 'great failure'."