The Hexagram of Illumination in Darkness

離下坤上。明夷：利艱貞。[疏]正義曰：“明夷”，卦名。夷者，傷也。此卦日入地中，明夷之象。施之於人事，闇主在上，明臣在下，不敢顯其明智，亦明夷之義也。時雖至闇，不可隨世傾邪，故宜艱難堅固，守其貞正之德。故明夷之世，利在艱貞。

The hexagram Mingyi consists of the trigram Li below and Kun above. The classic text says: "Mingyi is favorable for maintaining uprightness in adversity." Kong Yingda explains: "Mingyi" is the name of the hexagram, and "yi" means injury. This hexagram symbolizes the sun sinking below the earth, which perfectly matches the meaning of "Mingyi." When applied to human affairs, it represents a dark ruler at the top and a wise minister at the bottom, with the minister refraining from displaying his wisdom and talent. This is also the meaning of "Mingyi." Although the times may be extremely dark, one should not follow the crowd into wrongdoing. Therefore, one should remain firm and upright in adversity. Hence, in the era of Mingyi, it is advantageous to be steadfast in uprightness.

《彖》曰：明入地中，明夷。內文明而外柔順，以蒙大難，文王以之，“利艱貞”，晦其明也。內難而能正其志，箕子以之。[疏]“《彖》曰明入地中”至“箕子以之”。正義曰：“明入地中明夷”者，此就二象以釋卦名，故此及《晉卦》皆《彖》、《象》同辭也。“內文明而外柔順，以蒙大難，文王以之”者，既釋明夷之義，又須出能用“明夷”之人，內懷文明之德，撫教六州，外執柔順之能，三分事紂，以此蒙犯大難，身得保全，惟文王能用之，故云“文王以之”。

The Commentary on the Judgment says: Light entering the earth, this is called Mingyi; innerly possessing the virtue of civilization and externally showing gentleness, thus suffering great difficulties, King Wen did this; "advantageous to endure hardship and maintain uprightness" means to conceal one's brightness; facing internal peril yet maintaining upright intentions, Ji Zi did this. Kong Yingda provided a commentary from "The Commentary on the Judgment says light entering the earth" to "Ji Zi did this," explaining: what is meant by "light entering the earth, Mingyi" is to explain the meaning of the hexagram by referring to the physical phenomena of the upper and lower trigrams, so this hexagram and the hexagram Jin both use the same wording in the Commentary on the Judgment and the Image Commentary. What is meant by "innerly civilized and externally gentle, thus suffering great difficulties, King Wen did this" is both explaining the meaning of Mingyi and citing a person who can apply the way of Mingyi: King Wen internally possessed the virtue of civilization, pacifying and educating the six states' feudal lords; externally maintained gentle ability, even with a two-thirds share of the world he still served King Zhou of Shang. By maintaining such a stance, he endured great difficulties yet preserved himself, only King Wen could do this, hence it is said "King Wen did this."

“利艱貞晦其明也”者，此又就二體釋卦之德。明在地中，是“晦其明”也。既處“明夷”之世，外晦其明，恐陷於邪道，故利在艱固其貞，不失其正，言所以“利艱貞”者，用“晦其明”也。“內難而能正其志箕子以之”者，既“釋艱貞”之義，又須出能用艱貞之人，內有險難，殷祚將傾，而能自正其志，不為而邪乾，惟箕子能用之，故云：“箕子以之”。

Kong Yingda continued to explain: the phrase "li jian zhen hui qi ming ye" is interpreted from the perspective of the two trigrams composing this hexagram, explaining its moral quality. The light is hidden in the earth, which is precisely "hui qi ming." Since one is in a world of "ming yi" (darkness), one must conceal one's brightness externally, yet fears falling into wrong paths, so it is advantageous to remain steadfast and upright in hardship; this means that the reason for "li jian zhen" is precisely to employ the method of "hui qi ming." The phrase "nei nan er neng zheng qi zhi ji zi yi zhi zhi" both explains the meaning of "jian zhen" and requires the example of a person who can apply the way of "jian zhen": Ji Zi was in internal difficulties, and the dynasty of Yin was about to collapse, yet he could maintain his correct aspirations and not be disturbed by wrongdoings. Only Ji Zi could do this, hence the statement "ji zi yi zhi."

《象》曰：“明入地中，明夷”，君子以蒞眾，蒞眾顯明，蔽偽百姓者也。故以蒙養正，以“明夷”蒞眾。[疏]“《象》曰”至“君子以蒞眾”。正義曰：“蒞眾顯明，蔽偽百姓者也”。所以君子能用此“明夷”之道，以臨於眾，冕旒垂目，黈纊塞耳，無為清靜，民化不欺。若運其聰明，顯其智慧，民即逃其密網，奸詐愈生，豈非藏明用晦，反得其明也？故曰“君子以蒞眾，用晦而明”也。用晦而明。藏明於內，乃得明也。顯明於外，巧所辟也。

The Image Commentary says: "Light entering the earth, Mingyi," meaning that the wise man takes this image as a model for governing the people. Wang Bi's commentary explains that governing the people by displaying one's discernment too openly will lead the people to resort to deceit and concealment. Therefore, one should follow the approach of the Qiong hexagram, which cultivates the right path through a state of ignorance, and apply the principle of Mingyi to govern the people. Kong Yingda, in his commentary on the passage from "The Image says" to "the wise man governs the people," elaborates that because "governing the people with clarity leads to concealment and deceit," the wise man can employ the principle of Mingyi to rule the people. He describes how the sovereign wears a crown with pearls hanging in front and ear plugs in his ears, remaining inactive and serene, so that the people are naturally influenced and do not deceive. If one constantly displays intelligence and shows off wisdom, the people will find ways to evade the tight net of laws, and deceitful acts will only increase. Is this not precisely showing that by concealing light and using obscurity, one can achieve true clarity? Therefore, it is said, "the wise man governs the people by using obscurity to achieve clarity." The Image Commentary continues by saying that using obscurity leads to clarity. Wang Bi's commentary explains that true clarity comes from concealing light within, while displaying light openly is precisely what the cunning and deceitful seek to avoid and exploit.

初九：明夷于飛，垂其翼。君子子行，三日不食。有攸往，主人有言。明夷之主，在於上六。上六為至闇者也。初處卦之始，最遠於難也。遠難過甚，“明夷”遠遯，絕跡匿形，不由軌路，故曰“明夷于飛”。懷懼而行，行不敢顯，故曰“垂其翼”也。尚義而行，故曰“君子于行”也。志急於行，飢不遑食，故曰“三日不食”也。殊類過甚，以斯適人，人心疑之，故曰“有攸往，主人有言”。

The text says: "In the time of Ming Yi, it is like a bird flying high, hanging down its wings; the gentleman is on the road, not eating for three days; if he goes somewhere, the master will speak ill of him." Wang Bi's commentary explains: In the Ming Yi hexagram, the main line is the sixth at the top. The sixth at the top is the most dark and obscured. The nine at the beginning is at the start of the hexagram and is farthest from misfortune. Because it avoids misfortune too thoroughly, in the time of Ming Yi, it flees far away, cutting off its traces, concealing its appearance, and not taking the normal path, so it is said "Ming Yi yu fei." It moves with fear, not daring to show itself, so it is said "chui qi yi." It departs in accordance with righteousness, so it is said "junzi yu xing." Its mind is urgently eager to go, so it does not even have time to eat when hungry, so it is said "san ri bu shi." It is so different from others, and its behavior is too peculiar, so when it goes to someone else, people are doubtful, so it is said "you you wang, zhu ren you yan."

[疏]“初九明夷于飛”至“主人有言”。○正義曰：“明夷于飛”者，明夷是至闇之卦。上六既居上極，為明夷之主。云“飛”者，借飛鳥為喻，如鳥飛翔也。初九處於卦始，去上六最遠，是最遠於難。“遠難過甚，明夷遠遯，絕跡匿形，不由軌路”，高飛而去，故曰“明夷于飛”也。“垂其翼”者，飛不敢顯，故曰“垂其翼”也。“君子于行三日不食”者，“尚義而行”，故云“君子于行”。“志急於行，飢不遑食”，故曰“三日不食”。“有攸往，主人有言”者，“殊類過甚，以此適人”，人必疑怪而有言，故曰“有攸往，主人有言”。

Kong Yingda explained the line statement from "Ming Yi Yu Fei" to "Zhu Ren You Yan" for the initial nine, saying: the phrase "Ming Yi Yu Fei" refers to the fact that Ming Yi is a very dark hexagram. Since the upper six is located at the top of the hexagram, it is the main line of Ming Yi, that is, the most dark ruler. The line statement says "fei," which uses a flying bird as a metaphor, like a bird flapping its wings and flying. The initial nine is at the beginning of the hexagram, farthest from the upper six, thus the line farthest from misfortune; because it "is too far from misfortune, Ming Yi has completely hidden away, completely concealed its form, and does not follow the proper path," avoiding it so thoroughly and flying away so high, so it is said "Ming Yi Yu Fei." The phrase "chui qi yi" means that when it flies, it does not display itself, so it is said "chui qi yi." The phrase "jun zi yu xing san ri bu shi" is because it "still upholds righteousness and acts accordingly," leaving to preserve righteousness, so it is said "jun zi yu xing"; also because "its will is urgent, so it does not have time to eat," rushing to travel without time to eat, so it is said "san ri bu shi." The phrase "you you wang, zhu ren you yan" is because it "differs too much from others, and thus goes to someone else," its behavior is too different from ordinary people, so when it goes to someone else, that person will doubt and speak ill, so it is said "you you wang, zhu ren you yan."

《象》曰：“君子于行”，義不食也。[疏]正義曰：“義不食也”者，君子逃難惟速，故義不求食也。六二：明夷，夷于左股，用拯馬壯，吉。“夷于左股”，是行不能壯也。以柔居中，用夷其明，進不殊類，退不近難，不見疑憚，“順以則”也，故可用拯馬而壯吉也。不垂其翼，然後乃免也。

The Image Commentary says: "The gentleman in action," according to the meaning, is so absorbed in his duty that he does not think about eating. Kong Yingda explains that "not eating due to righteousness" means the gentleman prioritizes escaping hardship over personal comfort, thus according to righteousness, he does not seek food. The text at line six-two says: In the time of Mingyi, the left leg is injured; a strong horse is used for assistance, which is auspicious. Wang Bi's annotation explains: "Injured on the left thigh" means the movement is not strong. Line six-two, with a yao of flexibility in the central position, uses a strategy of concealment to reduce its brightness. When advancing, it does not differ too much from others; when retreating, it does not approach danger closely. Thus, it is not suspected or feared, which is exactly what the Image Commentary refers to as "following the principle." Therefore, it can use a strong horse to save itself and achieve auspiciousness. It does not need to be like line initial-nine, which "lowers its wings" to escape, and only then avoids calamity.

[疏]正義曰：“明夷夷于左股”者，左股被傷，行不能壯。六二“以柔居中，用夷其明”，不行剛壯之事者也，故曰“明夷夷于左股”。莊氏云：“言左者，取其傷小。”則比夷右未為切也。“夷于左股”，明避難不壯，不為闇主所疑，猶得處位，不至懷懼而行，然後徐徐用馬，以自拯濟而獲其壯吉也，故曰“用拯馬壯吉”也。

Kong Yingda explains: The phrase "ming yi yi yu zuo gu" refers to an injury on the left leg, which makes walking weak and difficult. The line "liu er yi rong ju zhong, yong yi qi ming" describes someone who is gentle and stays in the center, not engaging in strong or fierce actions. Therefore, it is said "ming yi yi yu zuo gu." Zhuang氏 says: "The mention of 'left' indicates that the injury is less severe." From this, it seems that compared to an injury on the right leg, it is not as close to the vital part. "Yi yu zuo gu" shows that when facing difficulties, one does not act forcefully, thus avoiding suspicion from a dark-minded ruler and preserving one's position, unlike the case of initial nine, who is fearful and flees hastily. Then, one calmly uses a horse to rescue, thus achieving a fortunate outcome of strength, hence "yong zhang ma zhuang ji."

《象》曰：六二之“吉”，順以則也。順之以則，故不見疑。[疏]正義曰：“順以則也”者，言順闇主之則，不同初九，殊類過甚，故不為闇主所疑，故得拯馬之吉也。

The Image Commentary says: Six in the Second is auspicious because it is gentle and conforms to the right way. Wang Bi's commentary says: Being obedient and conforming to the law, thus not being suspected. Kong Yingda elaborates: The phrase "gentle and conforming to the right way" means that Six in the Second obeys the rules established by the dark ruler, unlike Nine at the Beginning, which is overly different from the people and behaves in an unusual way, thus not being suspected by the tyrant, and thus attains the auspiciousness of "rescuing the horse."

九三：明夷于南狩，得其大首，不可疾貞。處下體之上，居文明之極，上為至晦，入地之物也。故夷其明，以獲南狩，得大首也。“南狩”者，發其明也。既誅其主，將正其民。民之迷也，其日固巳久矣。化宜以漸，不可速正，故曰“不可疾貞”。

The text at Nine in the Third says: At the time of Mingyi, heading south to hunt, capturing the chief villain, but one must not rush to establish correctness. Wang Bi's commentary explains: Nine in the Third is at the top of the lower trigram, residing at the peak of the trigram Li, which represents civilization. Upper Six is the most obscure aspect, precisely the thing that has sunk into the earth. Therefore, Nine in the Third first conceals its brightness, using the southern hunting expedition to capture the chief villain. The phrase "southern hunting" refers to the manifestation of its brightness. Having already eliminated the tyrant, the next step is to correct his people; however, the people have been confused and lost the right path for a long time, so education should proceed gradually, and one must not rush to establish correctness, hence the saying "do not hurry to establish correctness."

[疏]“九三明夷于南狩”至“不可疾貞”。○正義曰：南方，文明之所。狩者，征伐之類。“大首”謂闇君。“明夷于南狩得其大首”者，初藏明而往，託狩而行，至南方而發其明也。九三應於上六，是明夷之臣發明以徵闇君，而得其“大首”，故曰“明夷于南狩得其大首”也。“不可疾貞”者，既誅其主，將正其民，民迷日久，不可卒正，宜化之以漸，故曰“不可疾貞”。

Kong Yingda explained in his commentary on "From 'Bright Disaster in Southern Hunt' to 'Not Suitable for Immediate Devotion'", saying that the south is the direction of civilization, and "hunting" refers to military campaigns. "Great Head" refers to an ignorant ruler. The phrase "Bright Disaster in Southern Hunt and Obtaining the Great Head" means that the Nine in the Third initially concealed its brightness and set out, pretending to go hunting while actually marching to war. When reaching the south, it then revealed its brightness. The Nine in the Third corresponds with the Six at the Top, which is the situation of a virtuous minister in the era of Bright Disaster, exerting wisdom to attack the ignorant ruler and thus capturing the "Great Head." Therefore, it is said, "Bright Disaster in Southern Hunt and Obtaining the Great Head." As for "Not Suitable for Immediate Devotion," it means that after eliminating the ignorant ruler, one must then correct his people. The people have been confused for a long time, and cannot be corrected suddenly; they should be gradually guided, hence "Not Suitable for Immediate Devotion."

《象》曰：“南狩”之志，乃得大也。去闇主也。[疏]正義曰：志欲除闇，乃得“大首”，是其志大得也。

The Image Commentary says: The aspiration of Nine in the Third, "to tour southward for inspection," thus gains great success. Wang Bi's annotation explains: What Nine in the Third seeks to remove is precisely the dark and incompetent ruler. Kong Yingda's commentary further elaborates: The aspiration of Nine in the Third has always been to eliminate darkness, and now it has indeed captured the "great chief" (the principal villain), demonstrating that its aspiration has achieved great realization.

六四：入于左腹，獲明夷之心，于出門庭。左者，取其順也。入于左腹，得其心意，故雖近不危。隨時闢難，門庭而巳，能不逆忤也。[疏]正義曰：“入于左腹獲明夷之心”者，凡右為用事也。從其左不從其右，是卑順不逆也。“腹”者，事情之地。六四體柔處坤，與上六相近，是能執卑順“入于左腹”，獲明夷之心意也。“于出門庭”者，既得其意，雖近不危，隨時避難，門庭而巳，故曰“于出門庭”。《象》曰：“入于左腹”，獲心意也。[疏]正義曰：“獲心意”者，心有所存，既不逆忤，能順其正，故曰“獲心意”也。

The line statement of the fourth line says: Enter the left abdomen, and discover the mind of the ruler of Mingyi, then go out from the gate. Wang Bi's commentary explains: Taking 'left' refers to its meaning of softness and compliance; entering the left abdomen allows one to understand the other's mind, so even though one is close by, there is no danger; following the situation to avoid calamity, one only needs to move within the gate area, because he can act without opposing the superior's will. Kong Yingda's commentary further explains: The phrase 'entering the left abdomen and obtaining the mind of Mingyi' refers to the fact that 'right' indicates being in power and handling affairs, while the fourth line complies with the left and does not go to the right, which shows its humble and compliant nature, not opposing. 'Abdomen' refers to the inner workings of matters. The fourth line, being a soft line in the earth structure, is adjacent to the sixth line above, which represents an incompetent ruler, and thus is able to maintain humility and compliance by 'entering the left abdomen,' thereby understanding the mind of the ruler of Mingyi. The phrase 'going out from the gate' means that after understanding the ruler's mind, although close to the incompetent ruler, there is no danger, and one only needs to avoid calamity at the right time, moving in and out of the gate area. The Image Commentary says: 'Entering the left abdomen' refers to the fourth line understanding the mind of the incompetent ruler. Kong Yingda's commentary says: The phrase 'obtaining the mind' refers to the fourth line maintaining its own principles, not opposing the incompetent ruler, and thus 'obtaining the mind.'

六五：箕子之明夷，利貞。最近於晦，與難為比，險莫如茲。而在斯中，猶闇不能沒，明不可息，正不憂危，故“利貞”也。[疏]正義曰：“箕子之明夷”者，六五最比闇君，似箕子之近殷紂，故曰“箕子之明夷”也。“利貞”者，箕子執志不回，“闇不能沒，明不可息，正不憂危”，故曰“利貞”。《象》曰：箕子之貞，明不可息也。[疏]正義曰：“明不可息也”者，息，滅也。《象》稱“明不可滅”者，明箕子能保其貞，卒以全身，為武王師也。

The Line Statement of the Fifth Line says: Like Guizi, who concealed his brightness in an era of obscured light, it is appropriate to maintain uprightness. Wang Bi's commentary explains: The Fifth Line is closest to the dark Upper Six, and is adjacent to calamity; no danger is greater than this. Yet, though in such a situation, darkness cannot obscure him, and brightness does not cease; thus, maintaining uprightness does not lead to fear or peril, hence it says "favorable to uprightness." Kong Yingda's commentary further explains: The phrase "Guizi's obscured brightness" refers to the Fifth Line being closest to the昏君 (dark ruler), just as Guizi was in the presence of King Zhou of Shang, hence it is called "Guizi's obscured brightness." The term "favorable to uprightness" refers to Guizi holding fast to his aspirations without turning back, as Wang Bi said, "darkness cannot obscure him, brightness does not cease, thus maintaining uprightness does not lead to fear or peril," hence it says "favorable to uprightness." The Image Commentary says: Guizi's uprightness shows that his inner brightness cannot be extinguished. Kong Yingda's commentary says: The phrase "brightness cannot be extinguished" means "extinguished" is "xi," and the Image Commentary says "brightness cannot be extinguished," indicating that Guizi was able to preserve his uprightness, ultimately escaping unscathed, and later became the teacher of King Wu of Zhou.

上六：不明晦，初登于天，後入于地。處明夷之極，是至晦者也。本其初也，在乎光照，轉至於晦，遂入於地。[疏]正義曰：“不明晦”者，上六居明夷之極，是至闇之主，故曰“不明而晦”，“本其初也”。其意在於光照四國，其後由乎無不明，“遂入於地”，謂見誅滅也。《象》曰：“初登于天”，照四國也。後入于地，失則也。[疏]正義曰：“失則”者，由失法則，故誅滅也。

The Line Statement of the Sixth at the Top says: Not emitting light but entirely dark, initially rising into the sky, finally falling into the earth. Wang Bi's commentary explains: The Sixth at the Top is at the extreme of the Mingyi hexagram, being the most dark; investigating its beginning, it was originally still radiating light, later turning towards darkness, finally falling into the earth. Kong Yingda's commentary further explains: The phrase "not emitting light but darkness" refers to the Sixth at the Top being at the extreme of Mingyi, being the most dark ruler, thus saying "not emitting light but returning to darkness"; "investigating its beginning" originally meant illuminating the four directions, but later, since there was no light left, "finally falling into the earth" refers to being destroyed. The Image Commentary says: "Initially rising into the sky" refers to having once illuminated the four directions; "finally falling into the earth" refers to losing the rule of a sovereign. Kong Yingda's commentary says: The phrase "losing the rule" is due to losing the rule of a sovereign, thus suffering destruction.

離下巽上。家人：利女貞。家人之義，各自脩一家之道，不能知家外他人之事也。統而論之，非元亨利君子之貞，故“利女貞”。其正在家內而巳。[疏]正義曰：“家人”者，卦名也。明家內之道，正一家之人，故謂之“家人”。“利女貞”者，既修家內之道，不能知家外他人之事。統而論之，非君子丈夫之正，故但言“利女貞”。

The hexagram Family has the lower trigram Li (Fire) and the upper trigram Xun (Wind). The hexagram statement says: Family, it is appropriate for women to maintain proper conduct. Wang Bi's commentary explains: The meaning of "Family" is that each person should cultivate the way of their own family and not interfere with matters outside their family. In summary, it does not belong to the category of "originally prosperous and beneficial," which refers to the virtue of a gentleman, so it only says "beneficial for a woman to maintain proper conduct," indicating that its proper way is confined within the family. Kong Yingda's commentary further explains: "Family" is the name of this hexagram, and this hexagram elucidates the way of managing a family and rectifying the members within it, hence it is called "Family." As for "beneficial for a woman to maintain proper conduct," since what is cultivated is only the way within the family, it does not extend to matters outside the family. In summary, it is not the proper way of a gentleman outside the family, hence it only says "beneficial for a woman to maintain proper conduct."

《彖》曰：家人，女正位乎內，謂二也。男正位乎外。謂五也。家人之義，以內為本，故先說女也。[疏]“《彖》曰”至“男正位乎外”。○正義曰：此因二、五得正以釋“家人”之義，並明女貞之旨。家人之道，必須女主於內，男主於外，然後家道乃立。今此卦六二柔而得位，是女正位乎內也。九五剛而得位，是男正位乎外也。家人“以內為本，故先說女也”。

The Commentary on the Judgment says: The Hexagram of the Family, the woman is properly positioned within -- Wang Bi's commentary explains: this refers to the Second Line; the Commentary on the Judgment also says: the man is properly positioned outside -- Wang Bi's commentary explains: this refers to the Fifth Line. The principles of family governance take the inner household as the foundation, so it first speaks of the woman. Kong Yingda's commentary elaborates on the section from "Family" to "the man is properly positioned outside" in the Commentary on the Judgment: this uses the proper positions of the Second and Fifth Lines to explain the meaning of "Family," and to clarify the meaning of "favoring the woman's constancy." The way of family governance requires the woman to manage the inner household and the man to manage the outer affairs, only then can the family be properly established. In this hexagram, the Second Line, a yin line in a yin position, is properly positioned, which is "the woman is properly positioned within"; the Fifth Line, a yang line in a yang position, is properly positioned, which is "the man is properly positioned outside." The way of the Family "takes the inner household as the foundation, so it first speaks of the woman."

男女正，天地之大義也。家人有嚴君焉。父母之謂也。父父、子子、兄兄、弟弟、夫夫、婦婦而家道正，正家而天下定矣。[疏]“男女正”至“天下定矣”。○正義曰：“男女正天地之大義也”者，因正位之言，廣明家人之義乃道均二儀，故曰“天地之大義也”。“家人有嚴君焉父母之謂”者，上明義均天地，此又言道齊邦國。父母一家之主，家人尊事，同於國有嚴君，故曰“家人有嚴君焉父母之謂”也。“父父、子子、兄兄、弟弟、夫夫、婦婦而家道正，正家而天下定矣”者，此嘆美正家之功，可以定於天下，申成道齊邦國。既家有嚴君，即父不失父道，乃至婦不失婦道，尊卑有序，上下不失，而後為家道之正。各正其家，無家不正，即天下之治定矣。

The Commentary on the Judgment continues to say: men and women each fulfill their proper roles, which is the great principle of heaven and earth. A family has a strict and righteous leader -- Wang Bi's commentary explains that this refers to the parents. The Commentary on the Judgment also says: the father fulfills the father's duty, the son the son's duty, the elder brother the elder brother's duty, the younger brother the younger brother's duty, the husband the husband's duty, and the wife the wife's duty; when this is so, the family is properly ordered. When every family is properly ordered, the whole world will be at peace. Kong Yingda's commentary on the section from "men and women fulfill their proper roles" to "the world is at peace" explains: what is meant by "men and women fulfill their proper roles, which is the great principle of heaven and earth" is a continuation of the previous discussion on "correct positions," expanding and clarifying the meaning of the family's principles, which can be compared with the principles of heaven and earth. What is meant by "the family has a strict leader, referring to the parents" is that the principles of the family are equivalent to those of heaven and earth, and here it is said that the family can be compared with a state. The parents are the head of the family, and the whole family respects and serves them, just as a state has a strict and righteous ruler. Therefore, it is said, "the family has a strict leader, referring to the parents." What is meant by "the father is a father, the son a son, the elder brother an elder brother, the younger brother a younger brother, the husband a husband, and the wife a wife, and then the family is properly ordered; when the family is properly ordered, the world is at peace" is a praise of the merit of properly ordering the family, which can bring peace to the world, reinforcing the meaning that the family can be compared with a state. Since there is a strict leader in the family, the father does not fail in his role as a father, until the wife does not fail in her role as a wife. There is proper hierarchy, and each person fulfills their duty, and only then is the family properly ordered. When every family is properly ordered and none is disorderly, the world will be at peace.

《象》曰：風自火出，家人。由內以相成熾也。[疏]正義曰：巽在離外，是風從火出。火出之初，因風方熾。火既炎盛，還復生風。內外相成，有似家人之義。故曰“風自火出家人”也。

The Great Image Commentary says: Wind arises from fire, which is the image of the Family hexagram. Wang Bi's annotation explains: This is due to mutual assistance from within leading to flourishing. Kong Yingda's commentary further elaborates: The wind trigram, Xun, is outside the fire trigram, Li, which signifies wind arising from fire. When fire is just beginning to burn, it relies on wind to become strong; once fire is already intense, it in turn produces wind. Thus, internal and external elements mutually support each other, resembling the mutual support between family members. Therefore, it is said, "Wind arises from fire, Family."

君子以言有物而行有恆。家人之道，脩於近小而不妄也。故君子以言必有物而口無擇言，行必有恆而身無擇行。[疏]正義曰：物，事也。言必有事，即口無擇言。行必有常，即身無擇行。正家之義，修於近小。言之與行，君子樞機。出身加人，發邇化遠，故舉言行以為之誡。言既稱物，而行稱“恆”者，發言立行，皆須合於可常之事，互而相足也。

The Great Image Commentary continues to say: the gentleman thus makes his words have real content and his actions have constant principles. Wang Bi's commentary explains: the way of governing a family is to start from small details nearby and not act recklessly, so the gentleman's words must certainly have real matters, and thus his mouth does not need to choose or scrutinize words; his actions must certainly have constant principles, and thus his body does not need to choose or scrutinize actions. Kong Yingda's commentary further explains: "things" refer to matters. Speaking with real matters means "words without need for selection"; acting with constant principles means "actions without need for selection." Rectifying the principles of the family must start from small details nearby, and speech and action are the key aspects of the gentleman. From oneself, he extends to others, starting from near and influencing far. Therefore, speech and action are cited as warnings. On one side, speech is about "having things," and on the other, action is about "having constancy." In reality, whether speaking or acting, both must conform to matters that can be followed for a long time. The two sides are mutually reinforcing and complementary.

初九：閒有家，悔亡。凡教在初而法在始，家瀆而後嚴之，志變而後治之，則“悔”矣。處家人之初，為家人之始，故宜必以“閒有家”，然後“悔亡”也。[疏]正義曰：治家之道，在初即須嚴正，立法防閒。若黷亂之後，方始治之，即有悔矣。初九處家人之初，能防閒有家，乃得“悔亡”，故曰“閒有家，悔亡”也。《象》曰：“閒有家”，志未變也。[疏]正義曰：“志未變也”者，釋在初防閒之義。所以在初防閒其家者，家人志未變黷也。

The Line Statement of the first line, "Initial Nine," says: Establishing precautions for the family at the beginning will eliminate regret. Wang Bi's commentary explains: All teaching should begin at the start, and all laws should be established at the beginning. If one waits until the family has become careless and disorderly before imposing strict discipline, or waits until people's hearts have changed before rectifying matters, regret will arise. The first line of the Family hexagram is the beginning of family governance, so it is necessary to use the method of "establishing precautions for the family," thereby achieving "elimination of regret." The Image Commentary says: "Establishing precautions for the family" is because the family's aspirations have not yet turned bad. Kong Yingda's commentary explains: The phrase "aspirations have not yet changed" is to explain the reasoning for establishing precautions at the beginning. The reason for establishing precautions at the beginning is that the family's aspirations have not yet become careless or corrupt.

六二：無攸遂，在中饋，貞吉。居內處中，履得其位，以陰應陽，盡婦人之正，義無所必，遂職乎“中饋”，巽順而巳，是以“貞吉”也。[疏]正義曰：六二履中居位，以陰應陽，盡婦人之義也。婦人之道，巽順為常，無所必遂。其所職主，在於家中饋食供祭而已，得婦人之正吉，故曰“無攸遂在中饋貞吉”也。《象》曰：六二之“吉”，順以巽也。[疏]正義曰：舉爻位也。言“吉”者，明其以柔居中而得正位，故能順以巽而獲吉也。

The line statement of the second line says: There is nothing to take initiative in achieving, only managing food and worship at home, and maintaining uprightness brings good fortune. Wang Bi's commentary explains: The sixth line two is in the middle of the inner trigram and occupies the proper position, standing in the right place, with a yin and flexible line responding to the yang of the ninth line five, fulfilling the proper way of a woman; in terms of morality, there is nothing that must be personally realized, only fulfilling the duty of 'middle kitchen', being gentle and yielding, hence 'uprightness brings good fortune'. Kong Yingda's commentary further explains: The sixth line two is in the middle position and occupies the proper place, with yin responding to yang, fulfilling the moral duty of a woman. The way of a woman is usually gentle and yielding, without needing to take independent action; what she is responsible for is only managing food and worship at home, thus achieving the proper way of a woman and obtaining good fortune, hence saying 'nothing to achieve, in the middle kitchen, uprightness brings good fortune'. The Image Commentary says: The reason the sixth line two is fortunate is because it is gentle and yielding and humble. Kong Yingda's commentary says: Here, the line position is first mentioned. Saying 'good fortune' indicates that the sixth line two, with a yin line in the middle and occupying the proper position, can be gentle, yielding, and humble, thus obtaining good fortune.

九三：家人嗃嗃，悔厲，吉。婦子嘻嘻，終吝。以陽處陽，剛嚴者也。處下體之極，為一家之長者也。行與其慢，寧過乎恭；家與其瀆，寧過乎嚴。是以家人雖“嗃嗃悔厲”，猶得其道。“婦子嘻嘻”，乃失其節也。[疏]正義曰：“嗃嗃”，嚴酷之意也。“嘻嘻”，喜笑之貌也。九三處下體之上，為一家之主，以陽處陽，行剛嚴之政，故“家人嗃嗃”。雖復嗃嗃傷猛，悔其酷厲，猶保其吉，故曰“悔厲吉”。若縱其婦子慢黷嘻嘻，喜笑而無節，則終有恨辱，故曰“婦子嘻嘻終吝”也。《象》曰：“家人嗃嗃”，未失也。“婦子嘻嘻”，失家節也。[疏]正義曰：“未失也”者，初雖悔厲，似失於猛，終無慢黷，故曰：“未失也”。“失家節”者，若縱其嘻嘻，初雖歡樂，終失家節也。

The text of the third line says: Governing the family with excessive strictness causes family members to be distressed and resentful. Although there is regret and danger, it still brings good fortune. If women and children laugh and play without restraint, there will eventually be regret. Wang Bi's commentary explains: The third line, being a yang line in a yang position, represents a strong and strict line. It is located at the top of the lower trigram, making it the head of the family. One should rather be overly respectful than neglectful, and rather be overly strict than lax. Therefore, although the family is distressed and resentful, with regret and danger, it still follows the right path. If women and children laugh and play without restraint, that is losing the rules. Kong Yingda's commentary further explains: "Heghe" means severe, and "xixi" means laughing. The third line is at the top of the lower trigram, making it the head of the family. Being a yang line in a yang position, it enforces strict governance, hence "the family is distressed." Although the strictness is close to harshness, causing regret and danger, it still maintains good fortune, hence "regret and danger but good fortune." If women and children are allowed to be lax and playful without restraint, eventually there will be regret and disgrace, hence "women and children laughing will eventually lead to regret." The Image Commentary says: "The family is distressed," meaning they have not yet lost the way of governing the family. "Women and children laughing," means they have lost the family's discipline. Kong Yingda's commentary says: "Not lost" refers to the beginning having regret and danger, seeming overly strict, but ultimately not being lax or disrespectful, hence "not lost." "Lost the family's discipline" refers to if one allows such laughter, beginning with joy, but ultimately losing the family's standards.

六四：富家，大吉。能以其富順而處位，故“大吉”也。若但能富其家，何足為大吉無體柔居巽，履得其位，明於家道，以近至尊，能富其家也。[疏]正義曰：富謂祿位昌盛也。六四體柔處巽，得位承五，能富其家者也。由其體巽承尊，長保祿位，吉之大者也，故曰“富家大吉”。《象》曰：“富家，大吉”，順在位也。[疏]正義曰：“順在位”者，所以致大吉，由順承於君而在臣位，故不見黜奪也。

The Line Statement of the Fourth Line says: "It brings family prosperity, which is a great blessing." Wang Bi's commentary explains: The Fourth Line, being flexible and gentle, can reside in its proper position with wealth, hence "great blessing"; if it only brings family wealth, how could it be called "great blessing" (the original text here has some errors). The Fourth Line, being gentle and residing in the trigram Xun (Wind), is in its proper position, understands the way of managing a household, and is close to the Supreme Nine in the Fifth, thus enabling the family to become prosperous. Kong Yingda's commentary further explains: "Prosperity" refers to the flourishing of official rank and honor. The Fourth Line, being gentle and residing in Xun, is in its proper position and supports the Nine in the Fifth, thus enabling family prosperity. Because it is humble and respectful, and serves the superior, it can maintain its position for a long time, which is the greatest form of blessing, hence it is said "prosperous family, great blessing." The Image Commentary says: "Prosperous family, great blessing," because it is gentle and in the proper position. Kong Yingda's commentary says: "Being gentle and in the proper position" can bring about great blessing because it is respectful and serves the sovereign while residing in the proper position as a subject, thus not being dismissed or deprived of power.

九五：王假有家，勿恤，吉。假，至也。履正而應，處尊體巽，王至斯道，以有其家者也。居於尊位，而明於家道，則下莫不化矣。父父、子子、兄兄、弟弟、夫夫、婦婦，六親和睦交相愛樂而家道正，“正家而天下定矣”。故“王假有家”，則勿恤而吉。[疏]正義曰：“王假有家”者，假，至也。九五履正而應，處尊體巽，是能以尊貴巽接於物，王至此道，以有其家，故曰“王假有家”也。“勿恤吉”者，居於尊位而明於家道，則在下莫不化之矣，不須憂恤而得吉也，故曰“勿恤吉”也。《象》曰：“王假有家”，交相愛也。[疏]正義曰：“交相愛也”者，王既明於家道，天下化之，“六親和睦，交相愛樂”也。

The line statement of the fifth line says: The king preserves his family by following this way, without worry, and it is auspicious. Wang Bi's commentary explains: "Jia" means to reach; the nine in the fifth line is on the correct position and corresponds with the six in the second. Being in a position of honor and belonging to the trigram Xun, the king reaches this way of governing the family and thus preserves his family. Being in a position of honor and understanding the way of family governance, those below are not unaffected; the father fulfills the father's duty, the son the son's duty, the elder brother the elder brother's duty, the younger brother the younger brother's duty, the husband the husband's duty, and the wife the wife's duty. The six relations are harmonious and love each other, thus the family is properly ordered. As the Commentary on the Judgment says, "Ordering the family leads to the peace of the world." Therefore, "The king reaches his family" does not require worry and brings auspiciousness. Kong Yingda's commentary further explains: "The king reaches his family," "Jia" means to reach; the nine in the fifth line is on the correct position and corresponds with the lower lines. Being in a position of honor and belonging to the trigram Xun, the king can use the way of humility and yielding to treat people. The king reaches this way and thus preserves his family, hence "The king reaches his family." As for "Without worry, auspicious," being in a position of honor and understanding the way of family governance, those below are all influenced, so there is no need to worry and auspiciousness is obtained, hence "Without worry, auspicious." The Image Commentary says: "The king reaches his family," meaning mutual love between above and below. Kong Yingda's commentary says: "Mutual love," when the king understands the way of family governance, the world is influenced, thus "the six relations are harmonious and mutually love and enjoy each other."

上九：有孚，威如，終吉。處家人之終，居家道之成，“刑于寡妻”，以著於外者也，故曰“有孚”。凡物以猛為本者則患在寡恩，以愛為本者則患在寡威，故家人之道尚威嚴也。家道可終，唯信與威。身得威敬，人亦如之。反之於身，則知施於人也。[疏]正義曰：上九處家人之終，家道大成，“刑于寡妻”，以著於外，信行天下，故曰“有孚”也。威被海內，故曰“威如”。威、信並立，上得終於家道，而吉從之，故曰“有孚威如終吉”也。《象》曰：“威如”之吉，反身之謂也。[疏]正義曰：“反身之謂”者，身得人敬則敬於人，明知身敬於人人亦敬已，反之於身則知施之於人，故曰“反身之謂”也。

The text of the upper ninth line says: Holding sincere faith and maintaining dignity, ultimately brings good fortune. Wang Bi's commentary explains: The upper ninth line is at the end of the Family hexagram, which is the time when the family's way is fully established. It can be like the saying in the "Great Ya" section of the "Book of Poetry" "Setting an example to one's wife," first setting an example for one's wife and then extending this example outward to the family and beyond. Therefore, it is said "having sincere faith." Those who rely on strength and harshness have the flaw of insufficient affection; those who rely on kindness have the flaw of insufficient dignity. Therefore, the way of governing a family should emphasize dignity. The family's way can be well concluded only through sincerity and dignity; if one gains the respect of others, one should also respect others, and by examining oneself, one understands how to act towards others. Kong Yingda's commentary further explains: The upper ninth line is at the end of the Family hexagram, when the family's way is greatly accomplished. First setting an example for one's wife and then spreading it outward, sincere faith is established throughout the world, hence it is said "having sincere faith." Dignity covers the whole world, hence it is said "dignity like that." Establishing both dignity and sincerity, the upper ninth line is able to conclude the family's way well, and good fortune follows, hence it is said "having sincere faith, dignity like that, ultimately good fortune." The "Image Commentary" says: "Dignity like that" brings good fortune, referring to examining oneself. Kong Yingda's commentary says: "Examining oneself" means that if one gains the respect of others, one should also respect others; realizing that one respects others and others will respect oneself, then by examining oneself, one knows how to act towards others, hence it is said "examining oneself."

兌下離上。睽：小事吉，[疏]正義曰：“睽”者，乖異之名，物情乖異，不可大事。大事謂與役動眾，必須大同之世，方可為之。小事謂飲食衣服，不待眾力，雖乖而可，故曰“小事吉”也。

The Hexagram Kui has the trigram Dui below and Li above. The Hexagram Statement says: "Kui, it is auspicious for small matters." Kong Yingda explains: "Kui" refers to the name of separation and discord; when human feelings and natural principles are at odds with each other, great undertakings cannot be accomplished. By "great matters," it is meant things such as initiating projects, mobilizing people, which must be done in an era of harmony between superiors and inferiors. By "small matters," it is meant things like food and clothing, which do not require collective effort. Even if there is discord, they can still be accomplished, hence it says "auspicious for small matters."

《彖》曰：睽，火動而上，澤動而下。二女同居，其志不同行。說而麗乎明，柔進而上行，得中而應乎剛，是以“小事吉”。事皆相違，害之道也，何由得小事吉？以有此三德也。[疏]“《彖》曰睽動而上”至“小事吉”。○正義曰：“睽，火動而上，澤動而下，二女同居，其志不同行”者，此就二體釋卦名為“睽”之義，同而異者也。水火二物，共成烹飪，理應相濟。今火在上而炎上，澤居下而潤下，無相成之道，所以為乖。中少二女共居一家，理應同志，各自出適，志不同行，所以為異也。“說而麗乎明，柔進而上行，得中而應乎剛，是以小事吉”者，此就二體及六五有應，釋所以小事得吉。“說而麗乎明”，不為邪僻。“柔進而上行”，所之在貴。“得中而應乎剛”，非為全弱。雖在乖違之時，卦爻有此三德，故可以行小事而獲吉也。

The Commentary on the Judgment says: The Kui hexagram, fire moves upward and becomes hot, water moves downward and flows; two women live in the same house, but have different aspirations. Joy is attached to brightness, the flexible lines advance upward, occupy the central position and respond to the strong lines, thus 'small matters are auspicious'. Wang Bi's commentary explains: All things are in mutual contradiction, which is the way to cause harm, so how can small matters be auspicious? It is because the hexagram contains the above three virtues. Kong Yingda's commentary elaborates on the section from 'Kui, fire moves upward' to 'small matters are auspicious' in the Commentary on the Judgment: 'Kui, fire moves upward, water moves downward, two women live together, but their aspirations differ' refers to the explanation of the hexagram's name 'Kui' based on the upper and lower trigrams. It indicates that although they are in the same hexagram, they are different from each other. Water and fire can together achieve cooking, and by nature they should support each other. Now fire is above and moves upward, water is below and moves downward, without a way to support each other, so it is called discord. The middle woman Li and the young woman Dui live in the same house, by nature they should have the same aspirations, but they each marry, and their aspirations differ, so it is called difference. 'Joy is attached to brightness, the flexible lines advance upward, occupy the central position and respond to the strong lines, thus 'small matters are auspicious' refers to explaining why small matters are auspicious based on the upper and lower trigrams and the correspondence of the sixth line. 'Joy is attached to brightness' will not lead to wrong paths, 'the flexible lines advance upward' indicates moving towards a noble position, 'occupying the central position and responding to the strong lines' does not mean complete weakness. Although in a time of discord, the lines of the hexagram possess these three virtues, thus small matters can be auspicious.

天地睽而其事同也，男女睽而其志通也，萬物睽而其事類也。睽之時用大矣哉！睽離之時，非小人之所能用也。[疏]“天地睽而其事同也”至“時用大矣哉！”○正義曰：“天地睽而其事同”，此以下歷就天地男女萬物，廣明睽義體乖而用合也。天高地卑，其體懸隔，是“天地睽”也。而生成品物，其事則同也。“男女睽而其志通”者，男外女內，分位有別，是男女睽也。而成家理事，其志則通也。萬物殊形，各自為象，是“萬物睽”也。而均於生長，其事即類，故曰“天地睽而其事同也。”男女睽而其志通也，萬物睽而其事類也。睽之時用大矣哉！”既明睽理合同之大，又嘆能用睽之人，其德不小，睽離之時，能建其用使合其通理，非大德之人，則不可也，故曰“睽之時用大矣哉”也。

The Commentary on the Judgment continues to say: Heaven and Earth are separated, yet their function of nurturing all things is the same; male and female are separated, yet their aspirations are connected; all things differ in form and are separated, yet their principles of growth are similar. The function of the Hexagram of Estrangement is truly great! Wang Bi's commentary explains: The function in a time of separation and estrangement is not something small people can accomplish. Kong Yingda's commentary elaborates on the section from "Heaven and Earth are estranged yet their affairs are the same" to "the function of the time is great indeed": What is meant by "Heaven and Earth are estranged yet their affairs are the same" is that, from here on, it successively discusses Heaven and Earth, male and female, and all things, broadly explaining the meaning of "estrangement" as separation in form yet harmony in function. Heaven is high and Earth is low, separated in form, which is "Heaven and Earth are estranged"; yet their function of generating all things is the same. What is meant by "male and female are estranged yet their aspirations are connected" is that men and women have different roles, with distinctions in status and position, which is "male and female are estranged"; yet in establishing a family and managing household affairs, their aspirations are connected. All things differ in form and each has its own image, which is "all things are estranged"; yet they all return to growth, and their affairs are of the same kind. Therefore, it says, "Heaven and Earth are estranged yet their affairs are the same, male and female are estranged yet their aspirations are connected, all things are estranged yet their affairs are similar. The function of the time of estrangement is great indeed." This both explains the great principle of harmony contained within estrangement and praises those who can apply the way of estrangement, whose virtue is great: in a time of separation, they can establish function and bring about harmony according to the principle of connection, which is not something a person of great virtue can do, hence it says, "The function of the time of estrangement is great indeed."

《象》曰：上火下澤，睽。君子以同而異。同於通理，異於職事。[疏]正義曰：“上火下澤睽”者，動而相背，所以為“睽”也。“君子以同而異”者，佐王治民，其意則同；各有司存，職掌則異，故曰“君子以同而異”也。

The Great Image Commentary says: Above is fire, below is marsh, which is the Kui hexagram. The gentleman thus agrees in the great matters but differs in the small. Wang Bi's commentary explains: The agreement refers to the common principle, while the difference refers to their respective duties. Kong Yingda's further explanation states: What is meant by 'fire above and marsh below, resulting in Kui' is that fire and marsh, once in motion, move apart from each other, hence forming 'Kui'. What is meant by 'the gentleman agrees but differs' is that assisting the sovereign in governing the people shares the same intention, yet each has their own specialized responsibilities and the affairs they manage differ, hence it is said 'the gentleman agrees but differs'.

初九：悔亡。喪馬，勿逐，自復。見惡人，無咎。處睽之初，居下體之下，無應獨立，悔也。與四合志，故得“悔亡”。馬者，必顯之物。處物之始，乖而喪其馬，物莫能同，其私必相顯也，故“勿逐”而“自復”也。時方乖離，而位乎窮下，上無應可援，下無權可恃，顯德自異，為惡所害，故“見惡人”乃得免咎也。

The line statement of the initial nine says: regret disappears. Losing a horse, there is no need to chase after it; it will return by itself. Meeting an evil person, there is no fault. Wang Bi's commentary explains: the initial nine is at the beginning of the Guī hexagram, occupying the lowest position of the lower trigram. It has no responding line above and is isolated, so it should have regret; but because it shares the same aspirations with the nine in the fourth position, it achieves 'regret disappears'. A horse is an object that necessarily reveals its presence; at the beginning of things, due to separation, the horse is lost. Since people are different from each other, their private possessions must inevitably become visible, so 'there is no need to chase' and 'it will return by itself'. At this time of separation, the initial nine is at the lowest position, with no corresponding support above and no power below to rely on. If one tries to display virtue and claim uniqueness, it will be harmed by evil people. Therefore, one should 'meet an evil person' (humility and connection) to avoid fault.

[疏]“初九，悔亡，喪馬勿逐自復，見惡人無咎”。○正義曰：“悔亡”者，初九處睽離之初，“居下體之下，無應獨立”，所以悔也。四亦處下，無應獨立，不乖於己，與己合志，故得“悔亡”。“喪馬勿逐自復”者，時方睽離，觸目乖阻。馬之為物，難可隱藏，時或失之，不相容隱，不須尋求，勢必“自復”，故曰“喪馬勿逐自復”也。“見惡人無咎”者，處於窮下，上無其應，無應則無以為援，窮下則無權可恃。若標顯自異，不能和光同塵，則必為惡人所害，故曰“見惡人無咎”。“見”，謂遜接之也。

Kong Yingda explains the line statement of initial nine, "Regret disappears, lost horse does not need to be pursued, it will return by itself, seeing an evil person brings no blame." He says that "regret disappears" refers to the fact that initial nine is in the beginning of the Kui Li hexagram, located at the lowest position of the lower trigram, without a responding line and thus isolated. Therefore, there was originally regret. Nine four is also located at the top of the lower trigram, without a responding line and thus isolated, but it does not differ from initial nine, instead it is in harmony with initial nine, so it can "regret disappears." As for "lost horse does not need to be pursued, it will return by itself," at that time, there was Kui Li, everything was in discord and obstruction; a horse is hard to hide, if it occasionally runs away, others cannot take care of it, so there is no need to look for it, it will surely return by itself, hence "lost horse does not need to be pursued, it will return by itself." As for "seeing an evil person brings no blame," initial nine is in a difficult position at the bottom, above it there is no responding line, without a responding line there is no one to help, being at the bottom means no power to rely on; if one boasts and shows off, claiming to be different, not concealing one's brilliance and not harmonizing with the world, one will certainly be harmed by evil people, hence "seeing an evil person brings no blame." Here, the word "see" refers to humbly receiving and treating others.

《象》曰：“見惡人”，以辟咎也。[疏]“《象》曰見惡人以辟咎也”。○正義曰：“以辟咎也”者，惡人不應與之相見，而遜接之者，以“闢咎”也。

The Image Commentary says: "Seeing an evil person" is to avoid calamity. Kong Yingda's commentary elaborates on the Image Commentary's statement "Seeing an evil person, to avoid misfortune": what is meant by "to avoid misfortune" is that an evil person should not be met, yet the Nine at the Beginning humbly receives him, precisely to avoid calamity.

九二：遇主于巷，無咎。處睽失位，將無所安。然五亦失位，俱求其黨，出門同趣，不期而遇，故曰“遇主于巷”也。處睽得援，雖失其位，未失道也。[疏]“九二，遇主于巷，無咎”。○正義曰：九二處睽之時而失其位，將無所安。五亦失位，與己同黨，同趣相求，不假遠涉而自相遇，適在於巷。言遇之不遠，故曰：“遇主于巷”。“主”謂五也。處睽得援，咎悔可亡，故“無咎”也。《象》曰：“遇主于巷”，未失道也。[疏]正義曰：“未失道”者，既遇其主，雖失其位，亦“未失道也”。

The Line Statement for the Second Line says: encountering one's sovereign in a lane, there is no blame. Wang Bi's commentary explains: the Nine in the Second is in the situation of Kui but occupies an improper position, originally having nowhere to rest; however, the Six in the Fifth also occupies an improper position, and is of the same kind, moving in the same direction, seeking each other, and meeting without prior agreement, thus it is said 'meeting the sovereign in a lane.' Being in a state of separation yet receiving support, although in an improper position, one has not lost the correct path. Kong Yingda's commentary on 'the Nine in the Second, meeting the sovereign in a lane, there is no blame' elaborates: the Nine in the Second is in the situation of Kui and has lost its proper position, originally having nowhere to rest; the Six in the Fifth also has an improper position and is of the same kind, moving in the same direction, seeking each other, and meeting without needing to go far, naturally meeting in a lane. This means the place of meeting is not far, thus it is said 'meeting the sovereign in a lane.' 'Sovereign' refers to the Six in the Fifth. Being in a state of separation yet receiving support, calamity, blame, and regret can be eliminated, thus 'there is no blame.' The Image Commentary says: 'meeting the sovereign in a lane' means one has not yet lost the correct path. Kong Yingda's commentary says: what is meant by 'not losing the path' is that although one has met the sovereign, even though in an improper position, one has still not lost the correct path.

六三：見輿曳，其牛掣。其人天且劓，無初有終。凡物近而不相得，則凶。處睽之時，履非其位，以陰居陽，以柔乘剛，志在於上，而不和於四，二應於五，則近而不相比，故“見輿曳”。“輿曳”者，履非其位，失所載也。“其牛掣”者，滯隔所在，不獲進也。“其人天且劓”者，四從上取，二從下取，而應在上九，執志不回。初雖受困，終獲剛助。

The line statement of the third line says: seeing a chariot being dragged backward, the oxen pulling the chariot being held back; the charioteer having his forehead branded and his nose cut off. At first it is not smooth, but in the end there is a good outcome. Wang Bi's commentary explains: whenever things are adjacent but not in harmony, there will be danger. The third line is in the state of separation. It is not in its proper position, being a yin line in a yang position, and a soft line overpowering a strong line. Its heart is attached to the top line, but it is not in harmony with the fourth line. The second line also corresponds to the fifth line, so although it is close, it is not in harmony. Therefore, 'seeing the chariot being dragged.' The term 'chariot being dragged' is because it is not in its proper position and has lost its support. The term 'the oxen being held back' is because it is blocked and cannot move forward. The term 'the person having his forehead branded and his nose cut off' is because the fourth line imposes punishment from above and the second line imposes punishment from below. However, the third line corresponds to the top line, holding fast to its intention without turning back. Although it is initially trapped, in the end it can still receive the assistance of the strong line.

[疏]“六三見輿曳其牛”至“無初有終”。○正義曰：“見輿曳其牛掣”者，處睽之時，履非其位，以陰居陽，以柔乘剛，志在上九，不與四合。二自應五，又與巳乖。欲載，其輿被曳，失巳所載也。欲進，其牛被牽，滯隔所在，不能得進也。故曰“見輿曳其牛掣”也。“其人天且劓，無初有終”者，黥額為天，截鼻為劓。既處二四之間，皆不相得，其為人也，四從上刑之，故黥其額，二從下刑之，又截其鼻，故曰“其人天且劓”。“而應在上九，執志不回，初雖受困，終獲剛助”，故曰“無初有終”。

Kong Yingda explains in his commentary on the section from "Six in the Third: Seeing a cart being dragged, its ox is held back" to "Without beginning, there is an end": what is meant by "Seeing a cart being dragged, its ox is held back" is that the Six in the Third is in the situation of Kui. It is not in the proper position, for a yin line is in a yang position and a soft line is riding over a strong one. Its mind is attached to the Nine at the Top, and it does not harmonize with the Nine in the Fourth. The Nine in the Second has left its corresponding line, the Six in the Fifth, and is thus in discord with itself. Trying to carry something, the cart is dragged backward, losing what it was carrying; trying to move forward, the ox is held back, blocked and unable to move forward. Therefore it is said, "Seeing a cart being dragged, its ox is held back." What is meant by "The person has the mark of Tian and Yi, without beginning, there is an end" is that the mark of Tian refers to tattooing on the forehead, and Yi refers to cutting off the nose. The Six in the Third is between the Nine in the Second and the Nine in the Fourth, and is not in harmony with either. In terms of the person, the Nine in the Fourth imposes punishment from above, thus tattooing the forehead; the Nine in the Second imposes punishment from below, thus cutting off the nose. Therefore it is said, "The person has the mark of Tian and Yi." However, it corresponds to the Nine at the Top, holds fast to its intention without turning back. Although it begins in difficulty, it eventually receives the assistance of a strong line, so it is said, "Without beginning, there is an end."

《象》曰：“見輿曳”，位不當也。“無初有終”，遇剛也。[疏]“《象》曰”至“有終遇剛也”。○正義曰：“位不當”者，由位不當，故輿被曳。“遇剛”者，由遇上九之剛，所以“有終”也。

The Image Commentary says: "Seeing a cart being dragged" is because of an improper position; "no beginning but a successful end" is because of encountering a strong line. Kong Yingda's commentary elaborates on the section of the Image Commentary from "Seeing a cart being dragged" to "successful end, encountering a strong line": the term "improper position" refers to the fact that the line six in the third occupies an inappropriate position, hence the cart is dragged; the term "encountering a strong line" refers to the fact that the line nine at the top, which is strong, is encountered, hence it can achieve a successful end.

九四：睽孤，遇元夫。交孚，厲，無咎。無應獨處，五自應二，三與己睽，故曰“睽孤”也。初亦無應特立。處睽之時，俱在獨立，同處體下，同志者也。而巳失位，比於三五，皆與巳乖，處無所安，故求其疇類而自託焉，故曰“遇元夫”也。同志相得而無疑焉，故曰“交孚”也。雖在乖隔，志故得行，故雖危無咎。[疏]“九四”至“交孚厲無咎”。○正義曰：“元夫”謂初九也。處於卦始，故云“元”也。初、四俱陽而言“夫”者，蓋是丈夫之夫，非夫婦之夫也。《象》曰：“交孚”、“無咎”，志行也。

The line statement for the fourth line says: In separation, it is isolated, encountering the "original husband" initial nine, they trust each other, though there is danger, there is no blame. Wang Bi's commentary explains: The fourth nine has no responding line and is alone, the sixth five has left the responding line for the second nine, and the sixth three has also separated from itself, so it is said "separation and isolation." The initial nine is also without a responding line and is isolated, both lines are in the state of separation and isolation, and they are in the same position within their respective trigrams, thus they are a pair with the same aspirations. The fourth nine is in an improper position, adjacent to the sixth three and sixth five, yet all are in opposition to it, having nowhere to rest, so it seeks a similar one and relies on it, thus it is said "meeting the original husband." Like-minded people meet without suspicion, thus it is said "mutual trust"; although in a state of separation and obstruction, their aspirations can still be carried out, thus although there is danger, there is no blame. Kong Yingda's commentary on the line statement from "meeting the original husband" to "danger, no blame" says: "Original husband" refers to the initial nine, which is at the beginning of the hexagram, hence called "original." The initial nine and the fourth nine are both yang lines but are called "husband," which is probably referring to "husband" as in "male," not "husband" as in "husband and wife." The "Image Commentary" says: "mutual trust" and "no blame" means that aspirations can be carried out.

六五：悔亡。厥宗噬膚，往，何咎？非位，悔也，有應故悔亡。“厥宗”，謂二也。“噬膚”者，齧柔也。三雖比二，二之所噬，非妨巳應者也。以斯而往，何咎之有？往必合也。[疏]“六五悔亡”至“往何咎”。○正義曰：“悔亡”者，失位，悔也，“有應故悔亡”也。“厥宗噬膚，往何咎”者，宗，主也，謂二也。“噬膚”謂噬三也。三雖隔二，二之所噬，故曰“厥宗噬膚”也。三是陰爻，故以“膚”為譬，言柔脆也。二既噬三即五，可以往而“無咎”矣，故曰“往無咎”。

The Line Statement of the Fifth Line says: Regret disappears. The main subject gnaws at soft flesh, so what fault is there in going forward? Wang Bi's commentary explains: The Sixth Line is in an improper position and should have regret; however, because there is the Nine in the Second corresponding to it, "regret disappears." "Jue Zong" refers to the Nine in the Second, and "Shi Fu" means gnawing at soft things. Although the Sixth Line in the Third is close to the Nine in the Second, it is actually the object being gnawed by the Nine in the Second, so it does not hinder the correspondence between the Sixth Line in the Fifth and the Nine in the Second. Therefore, going forward will have no fault, for it will certainly meet with the Nine in the Second. Kong Yingda's commentary elaborates on "the Sixth Line: regret disappears" to "going forward, what fault is there": What is meant by "regret disappears" is that the Sixth Line is out of place and should have regret, but "because there is a corresponding line, regret disappears." What is meant by "Jue Zong Shi Fu, going forward, what fault is there" is that "Zong" means the main subject, referring to the Nine in the Second; "Shi Fu" refers to gnawing at the Sixth Line in the Third. Although the Sixth Line in the Third is between the Nine in the Second and the Sixth Line in the Fifth, it is exactly what the Nine in the Second gnaws at, so it is said "Jue Zong Shi Fu." The Sixth Line in the Third is a yin line, so "fu" is used as a metaphor, indicating its softness and fragility. Since the Nine in the Second has already bitten through the Sixth Line in the Third and is close to the Sixth Line in the Fifth, the Sixth Line in the Fifth can go forward and have no fault, hence it is said "going forward has no fault."

《象》曰“厥宗噬膚”，往有慶也。[疏]“《象》曰”至“往有慶也”。○正義曰：“往有慶也”者，有慶之言，善功被物，為物所賴也。五雖居尊而不當位，與二合德，乃為物所賴，故曰“往有慶也”。

The Image Commentary says: "Its lineage devours flesh," indicating that going forward will bring joy. Kong Yingda's commentary elaborates on the section from the Image Commentary to "going brings joy": the phrase "going brings joy" refers to the presence of good and virtuous achievements that cover all things and are relied upon by all things. Although the sixth line in the fifth position holds a尊位 but is not in the correct position, it is able to harmonize with the ninth line in the second position in terms of virtue, thus being relied upon by all things. Therefore, it is said "going brings joy."

上九：睽孤。見豕負塗，載鬼一車，先張之弧，後說之弧。匪寇婚媾，往，遇雨則吉。處睽之極，睽道未通，故曰“睽孤”。巳居炎極，三處澤盛，睽之極也。以文明之極，而觀至穢之物，“睽”之甚也。豕失負塗，穢莫過焉。至“睽”將合，至殊將通，恢詭譎怪，道將為一。未至於洽，先見殊怪，故“見豕負塗”，甚可穢也。見鬼盈車，籲可怪也。“先張之弧”，將攻害也。“後說之弧”，睽怪通也。四剠其應，故為寇也。“睽”志將通，“匪寇婚媾”，往不失時，睽疑亡也。貴於遇雨，和陰陽也。陰陽既和，“群疑亡”也。

The line statement of the top nine says: In separation, being isolated. One sees a pig covered in mud, and also sees a cart full of ghosts; first one draws the bow to shoot, but later one lowers the bow. Those coming are not fierce enemies but suitors; if one goes forward and meets rain, it is auspicious. Wang Bi's commentary explains: The top nine is at the extreme of the hexagram of separation. The way of separation has not yet been connected, so it is said "separation and isolation." The top nine is in the extreme of the fire trigram, while the sixth three is in the extreme of the marsh trigram. This is the extreme of separation. Using the most refined and civilized form to observe the most filthy thing, this is the extreme of "separation." A pig covered in mud is the filthiest thing. When extreme separation is about to be reconciled, extreme difference is about to be connected, and all strange and odd things will eventually return to one principle. But before harmony is achieved, one first sees all sorts of strange things, so "seeing a pig covered in mud" is indeed repulsive, and "seeing ghosts in a cart" is indeed strange. "First drawing the bow" is to attack and harm, "later lowering the bow" is because the strange and separated things have already become connected. The nine four has taken over the six three which should belong to the top nine, so it is regarded as a fierce enemy. The hearts of separation are about to connect, so "not an enemy but a suitor." Going forward without losing the right time, the doubts of separation are dispelled. What is precious is meeting rain, which is the harmony of yin and yang. When yin and yang have harmonized, all doubts are dispelled.

[疏]“上九睽孤見豕”至“遇雨則吉”。正義曰：“睽孤”者，處睽之極，“睽”道未通，故曰“睽孤”也。“見豕負塗”者，火動而上，澤動而下，“已居炎極，三處澤盛，睽之極也”。離為文明，澤是卑穢，以文明之極而觀至穢之物，事同豕而負塗泥，穢莫斯甚矣，故曰“見豕負塗”。

Kong Yingda explains in his commentary on the section from "Upper Nine: Kui Gu, seeing a pig carrying mud" to "if it meets rain, it will be auspicious": what is meant by "Kui Gu" is that Upper Nine is at the extreme point of Kui, and the way of separation has not yet been connected, hence it is called "Kui Gu". As for "seeing a pig carrying mud", fire moves upward and marsh moves downward, as Wang Bi said, "Upper Nine is at the extreme of fire, and Six in the Third is at the peak of marsh, which is the extreme of Kui". Fire represents civilization, and marsh represents lowliness and filth. Viewing the most filthy thing with the most civilized mind is like seeing a pig carrying mud, which is the most filthy situation, hence it is called "seeing a pig carrying mud".

“載鬼一車，先張之弧，後說之弧”者，鬼魅盈車，怪異之甚也。至“睽”將合，至殊將通，未至於治，先見殊怪，故又見“載鬼一車”。載鬼不言“見”者，為豕上有“見”字也。見怪若斯，懼來害己，故“先張之弧”，將攻害也。物極則反，“睽”極則通，故“後說之弧”，不復攻也。“匪寇婚媾”者，“四剠其應”，故謂四為寇。“睽”志既通，匪能為寇，乃得與二為婚媾矣，故曰“匪寇婚媾”也。“往遇雨則吉”者，雨者，陰陽交和之道也。眾異並消，無復疑阻，往得和合，則吉從之，故曰“往遇雨則吉”。

Kong Yingda continues to explain: the phrase "carrying a ghost in a cart, first stretching the bow, then lowering it" refers to ghosts filling a cart, indicating extreme strangeness. When extreme estrangement is about to be reconciled and extreme differences are about to become connected, before harmony is fully achieved, various strange phenomena appear, hence the image of "carrying a ghost in a cart." The word "see" is not repeated before "carrying a ghost" because the word "see" was already used before "pig" in the previous text. Seeing such strange phenomena, one fears they may harm oneself, so "first stretching the bow" indicates a readiness to attack. However, when extremes meet, estrangement reaches its peak and connection follows, so "then lowering the bow" means ceasing to attack. The phrase "not a robber but a marriage partner" is explained as follows: since "nine four has taken over the position that should belong to six three," nine four is called a strong robber. When the hearts of the estranged have already become connected, nine four can no longer be a robber, and thus upper nine can form a marriage with six three (the original text here says "two"), hence the phrase "not a robber but a marriage partner." The phrase "going forward and encountering rain brings good fortune" refers to "rain" as the way of yin and yang meeting and harmonizing. All strange phenomena are resolved, and no suspicion or obstruction remains. Going forward and achieving harmony brings good fortune, hence the phrase "going forward and encountering rain brings good fortune."

○注“處睽之極”至“群疑亡也”。○正義曰：“恢詭譎怪道將為一”者，《莊子內篇·齊物論》曰：“無物不然，無物不可。故為舉筳與楹，厲與西施，恢詭譎怪，道通為一。”郭象注云：“夫筳橫而楹縱，厲丑而西施好，所謂齊者，豈必齊形狀，同規矩哉！舉縱橫好丑，恢詭譎怪，各然其所然，各可其所可，即形雖萬殊，而性本得同，故曰‘道通為一’也。”莊子所言以明齊物，故舉恢詭譎怪至異之物，道通為一，得性則同。王輔嗣用此文而改“通”為“將”字者，明物極則反，睽極則通，有似引詩斷章，不必與本義同也。

Kong Yingda's commentary further explains Wang Bi's annotation from "the extreme of Kui" to "all doubts vanish" by saying: Wang Bi's statement "extreme strangeness and oddity, the way will unify them" comes from the Inner Chapter "Zhiwu Lun" of the Zhuangzi: "There is no single thing that is not so, no single thing that cannot be affirmed; thus, small grass stems and tall pillars, ugly sick people and beautiful Xi Shi, all strange and peculiar things, when viewed from the way, are unified." Guo Xiang's annotation says: "The grass stem is horizontal, the pillar is vertical, the sick person is ugly and Xi Shi is beautiful, so called 'unification,' does it necessarily mean that shape is neat and rules are the same? All vertical and horizontal, beautiful and ugly, those strange and peculiar things, each affirm their own being, each acknowledge their own possibility, so although forms differ a thousandfold, their nature is originally the same, thus it is said 'the way unifies them.'" Zhuangzi says this to clarify the meaning of 'unification of things,' thus citing all kinds of strange and peculiar things, saying that they are unified from the way, and in terms of nature they are the same. Wang Bi (whose name is Fuxi) uses this passage but changes the word 'unify' to 'will unify,' intending to show that when things reach an extreme, they will reverse and become connected, like taking a verse out of context, not necessarily meaning the same as the original text.

《象》曰：“遇雨”之吉，群疑亡也。[疏]正義曰：“群疑亡也”者，往與三合，如雨之和。向之見豕、見鬼、張弧之疑並消釋矣，故曰“群疑亡也”。

The Image Commentary says: "Meeting rain" is auspicious because all doubts have vanished. Kong Yingda's commentary further explains that "all doubts have disappeared" refers to the fact that the superior nine going to meet the sixth three is like yin and yang coming together to form rain, thus harmonious. Previous doubts such as seeing a pig's back covered in mud, seeing a chariot full of ghosts, and drawing a bow to shoot are all dispelled, hence it is said "all doubts have disappeared."