The Traveler Hexagram

艮下離上。旅：小亨，旅貞吉。不足全夫貞吉之道，唯足以為旅之貞吉，故特重曰“旅，貞吉”也。[疏]正義曰：旅者，客寄之名，羈旅之稱，失其本居，而寄他方，謂之為旅。既為羈旅，苟求僅存，雖得自通，非甚光大，故《旅》之為義，小亨而巳，故曰“旅，小亨”。羈旅而獲小亨，是旅之正吉，故曰“旅，貞吉”也。

The hexagram consists of the lower trigram "Gen" (Mountain) and the upper trigram "Li" (Fire). The hexagram statement says: "Traveling, there is slight success; traveling while maintaining proper conduct brings good fortune." Wang Bi's commentary explains: This is not sufficient to fully achieve the perfect virtue and good fortune, but it can be called good fortune in the context of traveling, so the word "traveling" is repeated and it says "Traveling, virtue and good fortune." Kong Yingda's commentary explains: "Traveling" refers to the name of being a guest or a traveler away from one's home; when one loses one's original dwelling and resides elsewhere, it is called "traveling." Since one is a traveler, one can only strive to survive, although one may achieve some success, it is not considered great. Therefore, the meaning of the hexagram "Traveling" is only slight success, hence it says "Traveling, slight success." Being a traveler and achieving slight success is considered proper and auspicious in the context of traveling, hence it says "Traveling, virtue and good fortune."

《彖》曰：“旅，小亨”，柔得中乎外，而順乎剛，止而麗乎明，是以“小亨，旅貞吉”也。夫物失其主則散，柔乘於剛則乖。既乖且散，物皆羈旅，何由得小亨而吉乎？夫陽為物長，而陰皆順陽。唯六五乘剛，而復得中乎外，以承於上，陰凶順陽，不為乖逆。止而麗明，動不履妄，雖不及剛得尊位，恢弘大通，是以小亨。令附旅者，不失其正，得其所安也。

The Commentary on the Judgment says: "Travel, small success" because the yao of flexibility is in the middle of the outer trigram and follows the yang, being still yet attached to brightness, hence "small success, traveling with uprightness brings good fortune." Wang Bi's commentary explains that when all things lose their master, they scatter; when flexibility is above yang, it causes disorder. Both disorder and scattering make everyone a traveler, so how can there be small success and good fortune? Yang is the leader of all things, and all yin should follow yang. This hexagram alone has the sixth line five above the yang, but it is in the middle of the outer trigram and supports the top line nine. Yin, following yang, does not constitute disorder. Being still and attached to brightness, acting without falsehood, though not as expansive as yang in a superior position, it still achieves small success, allowing those who travel to remain upright and find peace.

[疏]“《彖》曰”至“貞吉也”。○正義曰：“旅，小亨”者，舉《經》文也。柔得中乎外而順乎剛，止而麗乎明，是以“小亨”。“旅貞吉”者，此就六五及二體，釋旅得亨貞之義，柔處於外，弱而為客之象，若所託不得其主，得主而不能順從，則乖逆而離散，何由得自通而貞吉乎？今柔雖處外而得中順陽，則是得其所託，而順從於主。又止而麗明，動不履妄，故能於寄旅之時，得通而正，不失所安也。

Kong Yingda explains in his commentary from "The Tu" to "Zhen Ji also" that the phrase "travel, small success" is first cited as the Hexagram Statement from the Classic. The words "the flexible line is in the center of the outer trigram and follows the strong, stopping and attaching to brightness, thus small success" and "travel,贞吉" are explanations of the reason why the Travel Hexagram can be successful and maintain correctness. A flexible line in the outer trigram symbolizes weakness and being a guest in a foreign land. If the support is not reliable, or if there is a master but one does not follow, there will be deviation and disorder, so how can one achieve success and maintain correctness? Now, although the flexible line is in the outer trigram, it is in the center and follows the strong, thus it has a reliable support and follows the master. It can also remain still and attach to brightness, acting without falsehood, so it can be successful and correct while traveling, without losing its place of safety.

旅之時義大矣哉！旅者大散，物皆失其所居之時也。咸失其居，物願所附，豈非知者有為之時？[疏]正義曰：此嘆美寄旅之時，物皆失其所居。若能與物為附，使旅者獲安，非小才可濟，惟大智能然。故曰“旅之時義大矣哉”。

The Commentary on the Judgment says: The meaning of the hexagram of Travel is truly great! Wang Bi's annotation explains: "Travel" refers to a great dispersion, a time when all things have lost their dwellings; when everyone has lost their homes and longs for something to rely on, is this not precisely the time when the wise can take action? Kong Yingda's commentary explains: This is praising the great significance of the time of travel -- when all things have lost their dwellings, if one can provide people with something to rely on and offer shelter to those who are wandering, this is not something a person of small ability can accomplish, but only someone with great wisdom can achieve, hence it is said, "The meaning of the time of travel is indeed great."

《象》曰：山上有火，旅。君子以明，慎用刑而不留獄。止以明之，刑戮詳也。[疏]正義曰：火在山上，逐草而行，勢不久留，故為旅象。又上下二體，艮止離明，故君子象此，以靜止明察，審慎用刑，而不稽留獄訟。

The Image Commentary says: Mountains with fire on top, this is the trigram of Travel. The gentleman thus observes clearly and cautiously in administering punishment, without delaying legal cases. Wang Bi's annotation explains: By combining the virtue of stillness with clear discernment, punishments and executions can be thorough and precise. Kong Yingda's commentary explains: Fire on a mountain follows grass and trees, spreading inevitably and unable to stay in one place, hence it is the image of the trigram of Travel. Moreover, the upper and lower trigrams, the lower trigram 'Geng' representing stillness and the upper trigram 'Li' representing clarity, thus the gentleman takes this image, employing a calm and stable attitude to examine cases, applying punishments cautiously, and not delaying or accumulating legal matters.

初六：旅瑣瑣，斯其所取災。最處下極，寄旅不得所安，而為斯賤之役，所取致災，志窮且困。[疏]正義曰：“旅瑣瑣，斯其所取災”者，瑣瑣者，細小卑賤之貌也。初六當旅之時，最處下極，是寄旅不得所安，而為斯卑賤之役。然則為斯卑賤勞役，由其處於窮下，故致此災，故曰“旅瑣瑣斯其所取災”也。《象》曰：“旅瑣瑣”，志窮災也。[疏]正義曰：“志窮災”，志意窮困，自取此災也。

The text says: "Six at the Beginning, traveling in a humble and trivial condition, this is precisely the reason for the calamity he brings upon himself." Wang Bi's commentary explains: "Six at the Beginning is in the most extreme and low position of the entire hexagram. Being a traveler outside and unable to find stability, he can only perform such menial tasks, thus bringing about his own calamity. His mind is both destitute and distressed." Kong Yingda's commentary explains: "The phrase 'traveling in triviality, this is the calamity he incurs' refers to 'trivial' as a description of something small and humble. At the time of traveling, Six at the Beginning is in the most extreme and low position, which is being a traveler outside without stability, and thus forced to undertake such humble labor. Since he is engaged in such menial work, and because he is in the most destitute and lowest position, he incurs this calamity, hence the saying 'traveling in triviality, this is the calamity he incurs.' The Image Commentary says: 'Traveling in triviality' refers to a state of mental destitution that brings about calamity. Kong Yingda's commentary explains: 'Mental destitution brings calamity' means that when one's mind is destitute, he brings upon himself this calamity."

六二：旅即次，懷其資，得童僕貞。次者，可以安行旅之地也。懷，來也。得位居中，體柔奉上，以此寄旅，必獲次舍。懷來資貨，得童僕之所正也。旅不可以處盛，故其美盡於童僕之正也。過斯以往，則見害矣。童僕之正，義足而巳。[疏]正義曰：“旅即次，懷其資，得童僕貞”者，得位居中，體柔承上，以此而為寄旅，必為主君所安，旅得次舍，懷來資貨，又得童僕之正，不同初六賤役，故曰“旅即次，懷其資，得童僕貞”。《象》曰：“得童僕貞”，終無尤也。[疏]正義曰：“終無尤”者，旅不可以處盛，盛則為物所害。今惟正於童僕，則終保無咎也。

The text says: "Six in the Second, staying in a lodging while traveling, carrying belongings, and also obtaining a loyal and upright servant." Wang Bi's commentary explains: "Next" refers to a place where travelers can rest, and "hold" means to attract. Six in the Second is in a proper position and in the center, with a gentle and compliant nature, serving those above. By maintaining such a demeanor while staying away from home, one is certain to find a place to stay, attract wealth and goods, and obtain a loyal servant. A traveler should not be in an overly prosperous position, so the goodness of this situation stops at "the servant's uprightness"; going beyond this would lead to harm—this uprightness in morality is already sufficient. Kong Yingda's commentary explains: the phrase "traveling people find lodging, carry their belongings, and obtain a loyal servant" means that Six in the Second is in a proper position and in the center, with a gentle and compliant nature, serving those above. By maintaining such a demeanor while staying away from home, one is certain to be accommodated by the local host, find lodging during the journey, attract wealth and goods, and obtain a loyal servant, unlike Six at the Beginning who can only perform menial labor. Therefore, it is said, "traveling people find lodging, carry their belongings, and obtain a loyal servant." The Image Commentary says: "obtaining a loyal servant" ultimately brings no fault. Kong Yingda's commentary explains: the phrase "ultimately brings no fault" means that a traveler should not be in an overly prosperous position, for excessive prosperity invites harm from external forces; now, by merely seeking the uprightness of the servant, one can always remain without fault.

九三：旅焚其次，喪其童僕，貞厲。居下體之上，與二相得，以寄旅之身而為施下之道，與萌侵權，主之所疑也，故次焚僕喪，而身危也。[疏]“九三旅焚其次”至“貞厲”。○正義曰：“旅焚其次，喪其童僕，貞厲”者，九三居下體之上，下據於二，上無其應，與二相得，是欲自尊而惠施於下也。以羈旅之身而為惠下之道，是與萌侵權，為主君之所疑也。為君主所疑，則被黜而見害，故焚其次舍，喪其童僕之正而身危也。○注“與萌”至“所疑也”。正義曰：“與萌侵權”者，言與得政事之萌，漸侵奪主君之權勢，若齊之田氏，故為主所疑也。

The text says: "Nine in the Third, traveling and burning his lodging, losing his servants, even when keeping to the correct path, there is danger." Wang Bi's commentary explains: "Nine in the Third is in the uppermost position of the lower trigram, and is in harmony with Six in the Second. Though in a position of travel, he acts to bestow favors upon those below, intervening in the initial stages of affairs and encroaching upon authority, which causes the master to suspect him. Therefore, the lodging is burned, the servants are lost, and he himself is in danger." Kong Yingda explains the section from "Nine in the Third, traveling and burning his lodging" to "keeping to the correct path, there is danger" as follows: "So called 'traveling and burning his lodging, losing his servants, keeping to the correct path, there is danger,' Nine in the Third is in the uppermost position of the lower trigram, pressing down upon Six in the Second, and having no proper correspondence above. Being in harmony with Six in the Second, he intends to take a position of superiority and bestow favors upon those below. Acting as a traveler yet bestowing favors upon those below is equivalent to intervening in the initial stages of affairs and encroaching upon authority, thus arousing the suspicion of the local ruler. Being suspected by the ruler leads to being dismissed and suffering harm, hence the lodging is burned, the servants are lost, and he himself is in danger." Kong Yingda further explains Wang Bi's commentary from "participating in the initial stages" to "which is the reason for suspicion" as follows: "So called 'participating in the initial stages and encroaching upon authority,' refers to participating in the initial stages of affairs and gradually encroaching upon the ruler's authority, like the case of the Tian family's monopoly of power in the state of Qi, hence arousing the ruler's suspicion."

《象》曰：“旅焚其次”，亦以傷矣。以旅與下，其義喪也。[疏]正義曰：“亦以傷矣”者，言失其所安，亦可悲傷也。“其義喪”者，言以旅與下，理是喪亡也。

The Image Commentary says: "The traveler burns his dwelling," which is truly heartbreaking; when one is in a state of wandering and seeks to associate with subordinates, by principle, there should be some loss. Kong Yingda's commentary explains that "it is indeed a sorrow" refers to losing one's place of security, which is truly pitiable and sorrowful. "Its meaning is lost" refers to the fact that when one is in a state of wandering yet seeks to associate with subordinates, by reason, there should be some loss.

九四：旅于處，得其資斧，我心不快。斧所以斫除荊棘，以安其舍者也。雖處上體之下，不先於物，然而不得其位，不獲平坦之地，客於所處，不得其次，而得其資斧之地，故其心不快也。[疏]正義曰：“旅于處，得其資斧，我心不快”者，九四處上體之下，不同九三之自尊，然不得其位，猶寄旅之人，求其次舍，不獲平坦之所，而得用斧之地。言用斧除荊棘，然後乃處，故曰“旅于處，得其資斧”也。求安處而得資斧之地，所以其心不快也。《象》曰：“旅于處”，未得位也。“得其資斧”，心未快也。

The text says: "Nine in the Fourth, traveling and temporarily finding a place to rest, obtains a useful axe, but my heart is not happy." Wang Bi's commentary explains: an axe is used to cut through brambles in order to establish a dwelling. Although Nine in the Fourth is in the lowest position of the upper trigram and does not act ahead of others, it is not in the proper position and does not find a level place. It is staying in a place where there is no official lodging, only areas that require cutting with an axe, hence the feeling of unhappiness. Kong Yingda's commentary explains: "Traveling and temporarily finding a place to rest, obtaining a useful axe, but my heart is not happy." Nine in the Fourth is in the lowest position of the upper trigram, unlike Nine in the Third which assumes a lofty position. However, it is not in the proper position, just like a traveler looking for a place to stay, finding no level ground, only areas that need to be cleared with an axe. This means one must first use the axe to clear the brambles before being able to settle down, hence the phrase "traveling and temporarily finding a place to rest, obtaining a useful axe." He originally wanted a place to settle, but instead received a place that needed to be cleared with an axe, hence his feeling of unhappiness. The Image Commentary says: "Traveling and temporarily finding a place to rest" is because he has not yet obtained the proper position; "obtaining a useful axe" is the reason for his unhappiness.

六五：射雉一矢，亡。終以譽命。射雉以一矢，而復亡之，明雖有雉，終不可得矣。寄旅而進，雖處於文明之中，居於貴位，此位終不可有也。以其能知禍福之萌，不安其處以乘其下，而上承於上，故終以譽而見命也。[疏]“六五射雉”至“以譽命”。○正義曰：“射雉一矢亡，終以譽命”者，羈旅不可以處盛位，六五以羈旅之身，進居貴位，其位終不可保，譬之射雉，惟有一矢，射之而復亡失其矢，其雉終不可得，故曰“射雉一矢亡”也。然處文明之內，能照禍福之幾，不乘下以侵權，而承上以自保，故得終以美譽而見爵命，故曰“終以譽命”也。

The text says: "Six in the Fifth, shooting a pheasant with only one arrow, which is lost; yet ultimately receives a title by virtue of reputation." Wang Bi's commentary explains: shooting a pheasant with only one arrow, which is then lost, indicates that even though there is a pheasant, it cannot be obtained. A person who is a traveler cannot remain in a position of great power. Although the Five Yin is in a position of brightness and honor, this position cannot be held permanently. This is because it can foresee the budding of misfortune and fortune, and does not sit in its place to dominate the lower trigrams, but instead submits to the Nine at the Top above, thus ultimately receiving a title by virtue of reputation. Kong Yingda's commentary on the section from "Six in the Fifth shoots a pheasant" to "by reputation receives a title" says: what is meant by "shooting a pheasant with one arrow, which is lost, yet ultimately receives a title by reputation" is that a traveler cannot remain in a position of great power. The Five Yin ascends to a position of honor while still being a traveler, and thus cannot hold onto this position. It is like shooting a pheasant with only one arrow, which is then lost, so the pheasant cannot be obtained. Therefore, it is said "shooting a pheasant with one arrow, which is lost." However, it is located within a place of civilization, capable of discerning the signs of misfortune and fortune, and does not dominate the lower trigrams to seize power, but instead submits to the superior position to protect itself, thus ultimately receiving a title by virtue of reputation, hence it is said "ultimately receives a title by reputation."

《象》曰：“終以譽命”，上逮也。[疏]正義曰：“上逮”者，逮，及也，以能承及於上，故得“終以譽命”也。上九：鳥焚其巢，旅人先笑後號咷。喪牛于易，凶。居高危而以為宅，巢之謂也。客旅得上位，故先笑也。以旅而處於上極，眾之所嫉也。以不親之身而當被害之地，必凶之道也，故曰“後號咷”。牛者，稼穡之資。以旅處上，無所同嫉，故“喪牛于易”，不在於難。物莫之與，危而不扶，喪牛于易，終莫之聞。莫之聞，則傷之者至矣。

The Image Commentary says: "Ending with a good reputation and fate" is because it can connect upward. Kong Yingda's commentary explains that "upper reaching" refers to "reaching and connecting." Because it can connect upward to the top line, it can "end with a good reputation and fate." The text also says: The top line, the bird's nest is burned, the traveler first laughs but then wails in grief; losing the ox easily, which is dangerous. Wang Bi's annotation explains that living in a high and dangerous place as a residence is called "nest." Being a traveler in a guest position and attaining the highest position, so he first laughs; being in the highest position as a solitary traveler, it is hated by all; being in a place where no one is close, it is a place of certain harm, so it is said "later wailing." "Ox" is the capital for farming and harvest; being a traveler in a high position, no one shares his thoughts, everyone hates him, so "losing the ox easily" — losing it effortlessly, not in hardship. Everyone refuses to be close to him, and when he is in danger, they do not support him; the ox is thus easily lost, and he remains unaware; since no one informs him, the one who harms him has already arrived.

[疏]正義曰：“鳥焚其巢，旅人先笑後號咷，喪牛于易，凶”者，最居於上，如鳥之巢，以旅處上，必見傾奪，如鳥巢之被焚，故曰“鳥焚其巢”也。客得上位，所以“先笑”。凶害必至，故“後號咷”。無所同嫉，喪其稼穡之資，理在不難，故曰“喪牛于易”。物莫之與，則傷之者至矣，故曰“凶”也。《象》曰：以旅在上，其義焚也。“喪牛于易”，終莫之聞也。[疏]正義曰：“終莫之聞也”者，眾所同疾，危而不扶，至於喪牛于易，終無以一言告之，使聞而悟也。

Kong Yingda's commentary explains: the phrase "birds burn their nests, travelers first laugh then weep, lose cattle in ease, calamity" refers to the top line of the hexagram being at the highest position of the entire hexagram, like a bird's nest. Being in a high position while in a state of wandering and being displaced will inevitably lead to being attacked and deprived, just like a bird's nest being burned, hence "birds burn their nests." A traveler who attains a high position would first laugh, but calamity is certain to come, hence "then weep." There is no one who shares his sentiments, and he loses the capital upon which he relies for farming and harvest, which is lost effortlessly, hence "lose cattle in ease." Since no one is close to him, the people who harm him arrive, hence "calamity." The Image Commentary says: being in a high position while in a state of wandering, by reason, should be burned; "lose cattle in ease" means that no one ever informs him. Kong Yingda's commentary explains: "finally, no one hears about it" means that everyone detests him, and when he is in danger, they do not support him, leading to the effortless loss of cattle, yet no one is willing to say a word to inform him, allowing him to hear and awaken.

巽下巽上。巽：小亨。全以巽為德，是以小亨也。上下皆巽，不違其令，命乃行也。故申命行事之時，上下不可以不巽也。[疏]正義曰：巽者，卑順之名。《說卦》云：“巽，入也。”蓋以巽是象風之卦，風行無所不入，故以“入”為訓。若施之於人事，能自卑巽者，亦無所不容。然巽之為義，以卑順為體，以容入為用，故受“巽”名矣。上下皆巽，不為違逆，君唱臣和，教令乃行，故於重巽之卦，以明申命之理。雖上下皆巽，命令可行，然全用卑巽，則所通非大，故曰“小亨”。

The hexagram consists of the lower trigram "Xun" (Wind) and the upper trigram "Xun" (Wind). The hexagram statement says: "Xun, there is slight success." Wang Bi's commentary explains: because it is entirely based on humility and submission as virtue, it only achieves slight success. When both superior and inferior are humble and compliant, they do not contradict orders, thus commands can be carried out. Therefore, when repeatedly issuing orders and implementing affairs, both superior and inferior must not fail to be humble and compliant. Kong Yingda's commentary explains: "Xun" is the name for humility and submission. The "Sayings of the Hexagram" states, "Xun means entering," because the trigram "Xun" is taken as the image of wind, which penetrates everywhere without obstruction, so "entering" is used to explain it. Applied to human affairs, those who humble themselves and are respectful can accommodate all things. However, the meaning of "Xun" is based on humility and submission as its essence, and its function is to accept and penetrate deeply, hence it is called "Xun." When both superior and inferior are humble and compliant, there will be no opposition, and when the sovereign issues orders and the ministers respond in harmony, education and commands can be implemented. Therefore, in this hexagram where two "Xun" trigrams are stacked, it elucidates the principle of repeatedly issuing commands. Although both superior and inferior are humble and compliant, and commands can be carried out, if one only relies on humility and submission, the success will not be extensive, hence it is said "small success."

利有攸往。巽悌以行，物無距也。[疏]正義曰：巽悌以行，物無違距，故曰“利有攸往”。利見大人。大人用之，道愈隆。[疏]正義曰：但能用巽者，皆無往不利，然大人用巽，其道愈隆，故曰“利見大人”，明上下皆須用巽也。

The Hexagram Statement continues: It is advantageous to go somewhere. Wang Bi's commentary explains: By acting with humility, gentleness, and ease, all things will not resist. Kong Yingda's exposition states: By acting with humility, gentleness, and ease, all things will not oppose or resist, hence it says "It is advantageous to go somewhere." The Hexagram Statement also says: It is advantageous to see a great man. Wang Bi's commentary explains: When a great man employs the way of humility, his path becomes even more flourishing. Kong Yingda's exposition states: Those who employ the way of humility and gentleness find advantage in all directions; however, when a great man employs humility and gentleness, his path becomes even more flourishing, hence it says "It is advantageous to see a great man," indicating that both the superior and the inferior should employ humility and gentleness.

《彖》曰：重巽以申命。命乃行也。未有不巽而命行也。[疏]正義曰：此卦以卑巽為名，以申命為義。故就二體上下皆巽，以明可以申命也。上巽能接於下，下巽能奉於上，上下皆巽，命乃得行，故曰“重巽以申命也”。

The Commentary on the Judgment says: Two "Xun" trigrams stacked together are used to repeatedly emphasize the command. Wang Bi's annotation explains: Only by being humble and compliant can the command be effectively implemented. Kong Yingda's commentary explains: This hexagram is named for its humility and compliance, and its meaning lies in repeatedly issuing commands. Since both the upper and lower trigrams are "Xun," it illustrates the idea of repeatedly issuing commands. When those above are humble and compliant, they can accept what is below; when those below are humble and compliant, they can carry out the commands above. Only when both above and below are humble and compliant can the command be effectively implemented, hence it is said "repeated Xun to emphasize the command."

剛巽乎中正而志行。以剛而能用巽，處乎中正，物所與也。[疏]正義曰：“剛巽乎中正而志行”者，雖上下皆巽，若命不可從，則物所不與也。故又因二五之爻，剛而能巽，不失其中，所以志意得行，申其命令也。

The Commentary on the Judgment says: The strong lines are able to be humble and compliant, residing in the central and upright position, thus their aspirations can be carried out. Wang Bi's annotation explains: Using the quality of yang strength, yet being able to employ humility and compliance, and residing in the central and upright position, this is something that all things are delighted to approach. Kong Yingda's commentary explains: The phrase "strong lines are humble and compliant in the central and upright position, and their aspirations are carried out" refers to although both above and below are humble and compliant, if the command itself is not worthy of following, people will still not approach. Therefore, the Commentary on the Judgment further discusses the lines nine two and nine five: they are yang strong and humble and compliant, and do not lose the middle path, thus their aspirations can be carried out, and they are able to repeatedly clarify their commands.

柔皆順乎剛。明無違逆，故得小亨。[疏]“柔皆順乎剛”。○正義曰：“柔皆順乎剛”者，剛雖巽為中正，柔若不順乎剛，何所申其命乎？故又就初、九各處卦下，柔皆順剛，無有違逆，所以教命得申，成小亨以下之義也。○注“明無違”至“得小亨”。○正義曰：案《彖》並舉“小亨，利有攸往，利見大人”以結之，則柔皆順剛之意，不事釋“小亨”二字，而《注》獨言“明無違逆，故得小亨”者，褚氏云：“夫獻可替否，其道乃弘：柔皆順剛，非大通之道，所以文王繫‘小亨’之辭，孔子致‘皆順’之釋。”案：王註上下卦之體，皆以巽言之，柔不違剛，正是巽義，故知“皆順”之言，通釋諸辭也。

The Commentary on the Judgment says: the yao of the yielding type all obey the yao of the strong type. Wang Bi's annotation explains: this indicates there is no opposition, so there is a small degree of success. Kong Yingda's commentary on "the yielding yao all obey the strong yao" says: although the strong yao are humble and proper, if the yielding yao do not obey the strong yao, to whom would the commands be conveyed? Therefore, the Commentary on the Judgment discusses the initial line and the fourth line (the original text says "initial and ninth") separately, as they are in the lowest positions of the upper and lower trigrams, saying: the yielding yao all obey the strong yao, there is no opposition, thus the commands can be conveyed, achieving the meaning of the phrases "small success, advantageous to go forward, advantageous to see a great man." Kong Yingda also comments on Wang Bi's annotation from "clearly there is no opposition" to "thus achieving small success," saying: examining the Commentary on the Judgment, it combines the three phrases "small success, advantageous to go forward, advantageous to see a great man" as a conclusion. Therefore, the meaning of "the yielding yao all obey the strong yao" does not specifically explain the word "small success." However, Wang Bi's annotation singles out "clearly there is no opposition, thus achieving small success." In response, Chu said: "If ministers can present feasible strategies and discard unfeasible matters, then the way of the ruler is considered great. If the yielding yao merely obey the strong yao, it is not the great way of success, so King Wen used the phrase "small success" in the hexagram statement, and Confucius explained it as "all obey." The commentary says: Wang Bi's explanation of the nature of the upper and lower trigrams both uses "Xun" to illustrate, and the yielding yao not opposing the strong yao is precisely the meaning of "Xun," thus showing that the phrase "all obey" is a comprehensive explanation of the previous phrases in the hexagram statement.

是以“小亨，利有攸往，利見大人”。[疏]正義曰：“是以小亨”以下，釋《經》結也。《象》曰：隨風，巽。君子以申命行事。[疏]正義曰：“隨風，巽”者，兩風相隨，故曰“隨風”，風既相隨，物無不順，故曰“隨風，巽”。“君子以申命行事”者，風之隨至，非是令初，故君子訓之以申命行事也。

The Commentary on the Judgment concludes by saying: "Therefore, 'smallly prosperous, advantageous for going somewhere, advantageous to see a great man.'" Kong Yingda's commentary explains that the sentences following "therefore, small prosperity" are used to explain the Hexagram Statement from the Classic and serve as a conclusion. The Image Commentary states: wind follows wind, which is the meaning of Xun. The gentleman thus repeatedly issues commands and carries out affairs. Kong Yingda's commentary explains that "wind following wind" refers to two winds following each other, hence the phrase "wind following." Since the wind comes following one after another, all things are without resistance, hence "wind following, Xun." As for "the gentleman thus issues commands and carries out affairs," the wind comes in succession, not the original command, so the gentleman takes this meaning to repeatedly issue commands and carry out affairs.

初六：進退，利武人之貞。處令之初，未能服令者也。故進退也。成命齊邪，莫善武人，故“利武人之貞”以整之。[疏]正義曰：初六，處令之初，法未宣著，體於柔巽，不能自決，心懷進退，未能從令者也。成命齊邪，莫善威武，既未能從令，則宜用武人之正，以整齊之，故曰“進退，利武人之貞”也。

The text says: "Six at the Beginning, hesitating to advance or retreat, it is advantageous to hold firm with the virtue of a warrior." Wang Bi's commentary explains: "Six at the Beginning is at the time when the command has just been issued, and it is still unable to obey the command, hence hesitating to advance or retreat. To accomplish the command and correct disorder, there is nothing more effective than a warrior, hence it says 'advantageous to hold firm with the virtue of a warrior,' relying on him to correct the disorder." Kong Yingda's commentary explains: "Six at the Beginning is at the time when the command has just been issued, and the decree has not yet been clearly announced. It itself is of a gentle nature and cannot make decisions on its own, thus feeling uncertain about advancing or retreating and still unable to obey the command. To accomplish the command and correct disorder, there is nothing more effective than the strength of a warrior; since it is unable to obey the command, it should be corrected by the firmness of a warrior, hence it says 'hesitating to advance or retreat, advantageous to hold firm with the virtue of a warrior.'"

《象》曰：“進退”，志疑也。巽順之志，進退疑懼。[疏]正義曰：“志疑”者，欲從之，則未明其令；欲不從，則懼罪及巳，志意懷疑，所以進退也。“利武人之貞”，志治也。[疏]正義曰：“志治也”者，武非行令所宜，而言利武人者，志在使人從治，故曰：“利武人”。其猶《蒙卦》初六《象》曰“利用刑人，以正法也”。

The Image Commentary says: "Advance and retreat," indicating uncertainty in one's mind. Wang Bi's annotation explains that the mind of a humble and compliant person hesitates between advancing and retreating. Kong Yingda's commentary explains that "uncertainty of will" refers to wanting to obey but not yet understanding the command, and wanting to disobey yet fearing the consequences, thus causing hesitation and indecision. The Image Commentary also says: "Beneficial to the upright warrior," indicating a determination to bring people under proper governance. Kong Yingda's commentary explains that "will for governance" means that warfare is not an appropriate means for implementing orders, yet here it is said to be beneficial to the warrior because his intention is to bring people into submission and order. This is similar to the Image Commentary of the first line of the Meng hexagram, which says, "Use of punishment is beneficial, to correct the law," where punishment is also used to establish proper regulations.

九二：巽在床下，用史巫紛若，吉，無咎。處巽之中，既在下位，而復以陽居陰，卑巽之甚，故曰：“巽在床下”也。卑甚失正，則入於咎過矣。能以居中而施至卑於神祗，而不用之於威勢，則乃至於紛若之吉，而亡其過矣。故曰“用史巫紛若，吉，無咎”也。[疏]正義曰：“巽在床下”者，九二處巽下體，而復以陽居陰，卑巽之甚，故曰“巽在床下”。“用史巫紛若，吉，無咎”者，史謂祝史，巫謂巫覡，並是接事鬼神之人也。紛若者，盛多之貌。卑甚失正，則入於過咎。人有威勢，易為行恭；神道無形，多生怠慢。若能用居中之德，行至卑之道，用之於神祗，不行之於威勢，則能致之於盛多之吉，而無咎過，故曰“用史巫紛若，吉，無咎”也。

The text says: Nine in the Second, humbly crouching under the bed, employing many diviners and shamans, the situation is auspicious and without fault. Wang Bi's commentary explains: Nine in the Second is located in the lower trigram. It is in a lower position and has a yang line in a yin place, thus being overly humble, hence it is said "Wind is under the bed." Excessive humility leads to losing the middle and proper position, which may result in misfortune. However, it can use the virtue of being in the middle to apply this extreme humility to the gods rather than to authority and power, thus achieving the auspiciousness of "abundant and harmonious," and avoiding misfortune, hence it is said "using diviners and shamans in abundance, auspicious, without fault." Kong Yingda's commentary explains: "Wind is under the bed" refers to Nine in the Second being in the lower trigram "Wind," and having a yang line in a yin place, thus being extremely humble, hence it is said "Wind is under the bed." "Using diviners and shamans in abundance, auspicious, without fault" refers to "diviners" meaning the officials who serve the gods, and "shamans" meaning the spirit mediums, who are all those who serve the spirits. "Abundant and harmonious" means being numerous. Excessive humility leading to losing the middle and proper position may result in misfortune. If a person has authority, it is easy to be respectful. However, the divine is formless and shapeless, and people tend to be careless. If one can use the virtue of being in the middle and practice extreme humility, applying it to the gods rather than to authority and power, one can achieve the auspiciousness of being numerous and harmonious without fault, hence it is said "using diviners and shamans in abundance, auspicious, without fault."

《象》曰：“紛若”之“吉”，得中也。[疏]正義曰：“得中”者，用卑巽於神祗，是行得其中，故能致紛若之吉也。九三：頻巽，吝。頻，頻蹙，不樂而窮，不得巳之謂也。以其剛正而為四所乘，志窮而巽，是以吝也。[疏]正義曰：“頻巽，吝”者，頻者，頻蹙憂戚之容也，九三體剛居正，為四所乘，是志意窮屈，不得申遂也。既處巽時，只得受其屈辱也，頻蹙而巽，鄙吝之道，故曰“頻巽，吝”也。《象》曰：“頻巽”之“吝”，志窮也。[疏]正義曰：“志窮”者，志意窮屈，所以為吝也。

The Image Commentary says: The auspiciousness of "fēn ruò" lies in the Nine in the Second attaining the center. Kong Yingda's commentary explains: What is meant by "attaining the center" is to apply humility and respectful submission to the divine, which is to act in accordance with the middle path, thus attracting the auspiciousness of "fēn ruò." The text also says: The Nine in the Third, frowning and forcedly submitting, is regrettable. Wang Bi's annotation explains: "Pín" refers to frowning and furrowing the brow, indicating inner displeasure, a difficult situation, and being forced into it. The Nine in the Third, originally a strong and upright line, is overshadowed by the Six in the Fourth above, leading to a state of inner distress and forced submission, hence the regret. Kong Yingda's commentary explains: What is meant by "pín xùn, lìn" is that "pín" refers to the appearance of frowning and worrying. The Nine in the Third, though strong and upright and in a proper position, is overshadowed by the Six in the Fourth, resulting in inner frustration and inability to fulfill one's aspirations. Since it is in the context of "Xùn," it can only endure this humiliation, submitting with a frown, which is a contemptible and regrettable way, hence it is said "pín xùn, lìn." The Image Commentary says: The regret of "pín xùn" arises from inner frustration. Kong Yingda's commentary explains: What is meant by "zhi qiong" is inner frustration, hence the regret.

六四：悔亡，田獲三品。乘剛，悔也，然得位承五，卑得所奉。雖以柔乘剛，而依尊履正，以斯行命，必能獲強暴，遠不仁者也。獲而有益，莫善三品，故曰“悔亡，田獲三品”。一曰乾豆，二曰賓客，三曰充君之庖。[疏]正義曰：“悔亡，田獲三品”者，六四有乘剛之悔，然得位承尊，得其所奉，雖以柔乘剛，而依尊履正，以斯行命，必能有功，取譬田獵，能獲而有益，莫善三品，所以得悔亡。故曰“悔亡，田獲三品”也。三品者，一曰乾豆，二曰賓客，三曰充君之庖廚也。《象》曰：田獲三品，有功也。[疏]正義曰：“有功”者，田獵有獲，以喻行命有功也。

The text says: "Six in the Fourth, regret disappears, hunting yields three kinds of game." Wang Bi's commentary explains: To be gentle and ride over the strong naturally brings regret, but Six in the Fourth is in the proper position and above it is Nine in the Fifth. The humble has found an object to serve. Although it is gentle and rides over the strong, it follows the exalted position and practices the right way. With such an attitude in carrying out orders, it certainly can subdue the violent and distance the unrighteous. To gain something and also gain benefit, nothing is better than the "three kinds," hence it says "regret disappears, hunting yields three kinds." The three kinds refer to: first, dried meat placed in a bean vessel for worship; second, to entertain guests; third, to fill the king's kitchen. Kong Yingda's commentary explains: The phrase "regret disappears, hunting yields three kinds" refers to the fact that Six in the Fourth originally had regret from being gentle and riding over the strong, but since it is in the proper position and serves the superior, it has found an object to serve. Although it is gentle and rides over the strong, it follows the exalted position and practices the right way. With such an attitude in carrying out orders, it certainly can achieve effectiveness. Using hunting as an analogy, it can gain something and also gain benefit, and nothing is better than the "three kinds," hence it says "regret disappears, hunting yields three kinds." The phrase "has effectiveness" refers to the fact that hunting yields a harvest, which is used as an analogy for carrying out orders and achieving effectiveness.

九五：貞吉，悔亡，無不利。無初有終。先庚三日，後庚三日，吉。以陽居陽，損於謙巽。然秉乎中正以宣其令，物莫之違，故曰“貞吉，悔亡，無不利”也。化不以漸，卒以剛直用加於物，故初皆不說也。終於中正，邪道以消，故有終也。申命令謂之庚。夫以正齊物，不可卒也；民迷固久，直不可肆也，故先申三日，令著之後，復申三日，然後誅而無咎怨矣。甲、庚，皆申命之謂也。

The text says: Nine in the Fifth, maintaining correctness brings good fortune, regret disappears, and there is no disadvantage; beginning with difficulty but ultimately achieving success. Issuing orders three days before the "Geng" day and again three days after the "Geng" day brings good fortune. Wang Bi's commentary explains: Nine in the Fifth holds a yang line in a yang position, lacking humility; yet it upholds the middle and correctness to issue commands, which the people cannot disobey, hence it is said, "Zhen Ji, Hui Wang, Wu Bu Li." If education is not gradual, and if one suddenly imposes strictness upon the people, then at first everyone is dissatisfied, which is referred to as "wu chu." But eventually it reaches the middle and correctness, and the way of deviation is eliminated, hence "you zhong." Repeatedly issuing orders is called "Geng." Using the correct way to regulate the people should not be done too hastily; the people have been confused for a long time, and constant strictness should not be allowed to go unchecked. Therefore, first issue orders three days before the "Geng" day, then again three days after, and then impose punishment, thus there will be no blame or resentment. "Jia" and "Geng" both refer to the act of repeatedly issuing orders.

[疏]正義曰：九五以陽居陽，違於謙巽，是悔也。然執乎中正，以宣其令，物莫之違，是由貞正獲吉，故得悔亡而無不利，故曰“貞吉，悔亡，無不利”也。“無初有終”者，若卒用剛直，化不以漸，物皆不說，故曰“無初”也。終於中正，物服其化，故曰“有終”也。“先庚三日，後庚三日，吉”者，申命令謂之庚，民迷固久，申不可卒，故先申之三日，令著之後，復申之三日，然後誅之，民服其罪，無怨而獲吉矣，故曰“先庚三日，後庚三日，吉”也。《象》曰：“九五”之“吉”，位正中也。[疏]正義曰：“位正中”者，若不以九居五位，則不能以中正齊物，物之不齊，無由致吉，致吉是由九居五位，故舉爻位言之。

Kong Yingda explains: Nine Five, with a yang line in a yang position, contradicts the way of humility, which is the source of regret; however, it maintains uprightness and issues commands, which are not to be disobeyed, thus achieving good fortune through uprightness, so regret disappears and there is no disadvantage, hence it says "upright and good fortune, regret disappears, no disadvantage." The phrase "without beginning but with end" means that if one suddenly applies strictness and does not proceed gradually, the people will not be convinced, hence "without beginning"; but ultimately it reaches uprightness, and the people obey its command, hence "with end." The phrase "three days before the庚 and three days after the庚, good fortune" refers to repeated announcements called "庚"; the people have been confused for a long time, so the announcement should not be rushed. Therefore, announce three days before the庚, wait until the command is clear, then announce three days after the庚, and then impose punishment. The people accept the punishment without resentment, thus achieving good fortune, hence it says "three days before the庚 and three days after the庚, good fortune." The Image Commentary says: the good fortune of Nine Five is because it is in the central and correct position. Kong Yingda explains: the phrase "central and correct position" means that if the yang line Nine is not in the fifth position, it cannot use the principle of central uprightness to regulate the people; if the people are not regulated, good fortune cannot be achieved. The ability to achieve good fortune is precisely because the yang line is in the fifth position, so the Image Commentary specifically mentions the position of the line.

上九：巽在床下，喪其資斧，貞凶。處巽之極，極巽過甚，故曰：“巽在床下”也。斧所以斷者也，過巽失正，喪所以斷，故曰“喪其資斧，貞凶”也。[疏]正義曰：“巽在床下”者，上九處巽之極，巽之過甚，故曰“巽在床下”。“喪其資斧”者，斧能斬決，以喻威斷也，巽過則不能行威命。命之不行，是喪其所用之斧，故曰“喪其資斧”也。“貞凶”者，失其威斷，是正之凶，故曰“貞凶”也。

The text says: "The top line, being humble and submissive, lies beneath the bed, losing his axe; although he maintains uprightness, it is dangerous." Wang Bi's commentary explains: "The top line is at the highest position of the 'Xun' trigram. Being overly humble is expressed as 'Xun beneath the bed.' The axe is a tool for making decisions; when humility becomes excessive, it loses the center and uprightness, thus losing the means for decision-making, hence 'losing his axe and facing danger while maintaining uprightness.'" Kong Yingda's commentary explains: "What is meant by 'Xun beneath the bed' is that the top line is at the extreme position of the 'Xun' trigram, being overly humble, hence 'Xun beneath the bed.' What is meant by 'losing his axe' is that the axe is used for cutting and deciding, symbolizing authority and decisiveness; when humility becomes excessive, it cannot issue authoritative commands, and when commands cannot be carried out, it is as if the axe has been lost, hence 'losing his axe.' What is meant by 'danger while maintaining uprightness' is that losing authority and decisiveness is precisely the reason for danger despite uprightness, hence 'danger while maintaining uprightness.'"

《象》曰“巽在床下”，上窮也。“喪其資斧”，正乎凶也。[疏]正義曰：“上窮”者，處上窮巽，故過在床下也。“正乎凶”者，正理須當威斷，而喪之，是“正乎凶”也。

The Image Commentary says: "Wind in the bed below" is because being in a high position, humility and compliance have reached their extreme; "losing his means and tools" is, in terms of the correct path, truly dangerous. Kong Yingda's commentary explains: "Being at the extreme upper position" refers to the ninth line at the top being in the highest position, where humility and compliance have reached their limit, so it is excessive to be crouching beneath the bed. "Being in the correct position yet facing misfortune" means that according to proper principles, one should maintain dignity and decisiveness, but now it is lost, which is called "being in the correct position yet facing misfortune."

兌下兌上。兌：亨，利貞。[疏]正義曰：兌，說也。《說卦》曰：“說萬物者莫說乎澤。”以兌是象澤之卦，故以“兌”為名。澤以潤生萬物，所以萬物皆說：施於人事，猶人君以恩惠養民，民無不說也。惠施民說，所以為亨。以說說物，恐陷諂邪，其利在於貞正。故曰“兌，亨利貞”。

The hexagram consists of the trigram Dui below and Dui above. The hexagram statement says: Dui, smooth and harmonious, favorable to uprightness. Kong Yingda's commentary explains: "Dui" means "to speak" or "to express," which refers to joy. The "Commentary on the Hexagrams" states, "Nothing is more capable of expressing the joy of all things than the marsh." Since Dui is derived from the image of a marsh, it is named Dui. A marsh nourishes and sustains all things with water, so all things are joyful. Applied to human affairs, this is like a ruler who nurtures the people with kindness, and the people will not be joyful. When kindness is practiced and the people are joyful, harmony is achieved. However, using joy to please others might lead to flattery and deceit, so its benefit lies in uprightness. Hence, it says, "Dui, smooth and harmonious, favorable to uprightness."

《彖》曰：兌，說也。剛中而柔外，說以利貞，說而違剛則諂，剛而違說則暴。剛中而柔外，所以說以利貞也。剛中，故利貞，柔外，故說亨。[疏]正義曰：“兌，說也”者，訓卦名也。“剛中而柔外，說以利貞”者，此就二、五以剛居中，上六、六三以柔處外，釋“兌亨利貞”之義也。外雖柔說，而內德剛正，則不畏邪諂。內雖剛正，而外跡柔說，則不憂侵暴。只為剛中而柔外，中外相濟，故得說亨而利貞也。

The Commentary on the Judgment says: "Dui" means joy; a yang line in the center with a yin line outside brings joy and is favorable for upholding correctness. Wang Bi's commentary explains: if there is only joy without upholding correctness, it will lead to flattery; if there is only upholding correctness without joy, it will lead to cruelty. A yang line in the center and a yin line outside allows for both joy and favorable upholding of correctness—yang in the center makes it favorable to uphold correctness; yin outside brings joy and smoothness. Kong Yingda's commentary explains: "Dui, say" is an explanation of the hexagram name. "Yang in the center and yin outside, joy leading to favorable upholding of correctness" refers to the nine in the second and five positions, where yang lines are in the central positions, and the six in the third and top positions, where yin lines are in the outer positions, to explain the meaning of "Dui is joyful and favorable for upholding correctness." Although the exterior appears soft and joyful, the inner virtue is strong and upright, so it does not fear falling into perverse flattery; although the interior is strong and upright, the exterior appears soft and joyful, so it does not worry about being aggressive and cruel. Because yang is inside and yin is outside, the internal and external aspects complement each other, thus enabling joy, smoothness, and favorable upholding of correctness.

是以順乎天而應乎人。天剛而不失說者也。[疏]正義曰：廣明說義，合於天人。天為剛德而有柔克，是剛而不失其說也。今說以利貞，是上順乎天也。人心說於惠澤，能以惠澤說人，是下應乎人也。

The Commentary on the Judgment says: Therefore it can ascend in accordance with the Way of Heaven and descend in response to the hearts of people. Wang Bi's annotation explains: Heaven manifests the virtue of strength and vigor yet does not lose its kindness and joy. Kong Yingda's commentary further explains: This is to elaborate on the meaning of joy, saying that it harmonizes with the Way of Heaven above and with human feelings below. Heaven possesses the virtue of strength and vigor and also has a gentle aspect, just as the "Three Virtues" mentioned in the Book of Documents, the "Huang Fan," which include "flexible control through gentleness." This is strength and vigor without losing kindness and joy. Now, "to explain and to maintain firmness and sincerity" refers to ascending in accordance with the Way of Heaven; the hearts of people favor benevolence and nourishment, and being able to use benevolence and nourishment to bring joy is to respond to the hearts of people.

說以先民，民忘其勞；說以犯難，民忘其死。說之大，民勸矣哉！[疏]正義曰：“說以先民，民忘其勞”，以下嘆美說之所致，亦申明應人之法，先以說豫撫民，然後使之從事，則民皆竭力忘其從事之勞，故曰“說以先民，民忘其勞”也。“說以犯難，民忘其死”者，先以說豫勞民，然後使之犯難，則民皆授命，忘其犯難之死，故曰“說以犯難，民忘其死”也。施說於人，所致如此，豈非說義之大，能使民勸勉矣哉！故曰“說之大，民勸矣哉”。

The Commentary on the Judgment says: Using the way of joy to lead the people first, the people will forget their toil; using the way of joy to make the people face difficulties, the people will forget death. The way of joy is so great that the people thus become self-motivated! Kong Yingda's commentary explains: "Using joy to lead the people, the people forget their labor" and the following sentences praise the effectiveness of the way of joy, while also explaining specifically what "responding to people" entails: first using joy and comfort to pacify the people, then making them work, so the people will give their all and forget the hardship of labor, hence saying "Using joy to lead the people, the people forget their labor." "Using joy to face difficulties, the people forget death" means first using joy and comfort to comfort the people, then sending them to face danger, so the people are willing to sacrifice their lives and forget the fear of death, hence saying "Using joy to face difficulties, the people forget death." Applying the way of joy to people achieves such results; is it not precisely the great significance of the way of joy that can inspire the people to self-motivate? Hence it says "The way of joy is great, the people are thus motivated."

《象》曰：麗澤，兌。君子以朋友講習。麗，猶連也。施說之盛，莫盛於此。[疏]正義曰：“麗澤兌”者，麗，猶連也，兩澤相連，潤說之盛，故曰“麗澤，兌”也。“君子以朋友講習”者，同門曰朋，同志曰友，朋友聚居，講習道義，相說之盛，莫過於此也。故君子象之以朋友講習也。

The Image Commentary says: Two marshes connected together, this is Dui; the gentleman thus gathers with friends to discuss and study. Wang Bi's annotation explains: "Li" means connected; the flourishing situation of practicing the way of joy is none greater than this. Kong Yingda's commentary explains: what is meant by "Li Ze Dui" is that "Li" means connected; two marshes connected together, their nourishment and joy are extremely abundant, hence "Li Ze, Dui." As for "the gentleman gathers with friends to discuss and study," those from the same school are called "peng," and those with similar aspirations are called "you." Friends gathering together, discussing and studying the principles of righteousness, their joy is unparalleled, hence the gentleman takes this as a model and gathers with friends to discuss and study.

初九：和兌，吉。居兌之初，應不在一，無所黨繫，和兌之謂也。說不在諂，履斯而行，未見有疑之者，吉其宜矣。[疏]正義曰：初九居兌之初，應不在一，無所私說，說之和也，說物以和，何往不吉，故曰“和兌，吉”也。《象》曰：“和兌”之“吉”，行未疑也。[疏]正義曰：“行未疑”者，說不為諂，履斯而行，未見疑之者也，所以得吉也。

The text says: "Initial Nine, with a harmonious and gentle heart, brings joy, resulting in good fortune." Wang Bi's commentary explains: "Initial Nine is at the beginning of the Dui hexagram. It does not exclusively align with any one line, nor is it biased or involved in factional ties. This is called 'Harmonious Joy.' Its joy does not involve flattery. Following this path, there is no suspicion, so good fortune is natural." Kong Yingda's commentary explains: "Initial Nine is at the beginning of the Dui hexagram. It does not exclusively align with any one line, nor is it biased in seeking favor. This is harmonious joy. Using harmoniousness to bring joy, where would there not be good fortune? Therefore, it says 'Harmonious Joy, good fortune.'" The Image Commentary says: "The good fortune of 'Harmonious Joy' is because its actions are not suspected." Kong Yingda's commentary explains: "What is meant by 'actions not suspected' is that its joy does not involve flattery. Following this path, there is no one who suspects it, so it can achieve good fortune."

九二：孚兌，吉，悔亡。說不失中，有孚者也。失位而說，孚吉，乃悔亡也。[疏]正義曰：九二說不失中，有信者也。說而有信，則吉從之，故曰“孚兌，吉”也。然履失其位，有信而吉，乃得亡悔，故曰“孚兌，吉，悔亡”也。《象》曰：“孚兌”之“吉”，信志也。其志信也。[疏]正義曰：“信志也”者，失位而得吉，是其志信也。

The text says: Nine in the Second, with sincerity and joy, is auspicious, and regret disappears. Wang Bi's commentary explains: Joy without losing the middle path is sincerity; although it is in an improper position, it is joyful because of sincerity and thus attains auspiciousness, so regret disappears. Kong Yingda's commentary explains: Nine in the Second is joyful without losing the middle path, which is sincerity; being joyful and sincere brings auspiciousness, hence it is said "sincere joy, auspicious." However, since it is in an improper position, it attains auspiciousness through sincerity, thus regret disappears, hence it is said "sincere joy, auspicious, regret disappears." The Image Commentary says: The auspiciousness of "sincere joy" lies in its sincere intention. Wang Bi's commentary explains: It refers to the sincerity of its intention. Kong Yingda's commentary explains: The phrase "sincere intention" means that although it is in an improper position, it attains auspiciousness because of its sincere intention.

六三：來兌，凶。以陰柔之質，履非其位，來求說者也。非正而求說，邪佞者也。[疏]正義曰：三為陽位，陰來居之，是進來求說，故言“來兌”；而以不正來說，佞邪之道，故曰：“來兌，凶”也。《象》曰：“來兌”之“凶”，位不當也。[疏]正義曰：“位不當”者，由位不當，所以致凶也。

The text says: Six in the Third, coming forward to seek pleasure, is ominous. Wang Bi's commentary explains: It possesses a nature of yin and softness, yet occupies a position that does not match, actively coming forward to seek pleasure; occupying an improper position while seeking to please is a perverse and sycophantic way. Kong Yingda's commentary explains: The Third line is originally a yang position, but a yin line has come to occupy it, which is coming forward to seek pleasure, hence it is said 'coming to Dui'; and seeking pleasure with an improper position is the way of flattery and perversion, hence it is said 'coming to Dui, ominous'. The Image Commentary says: The ominous nature of 'coming to Dui' is due to the improper position. Kong Yingda's commentary explains: What is meant by 'improper position' is precisely because it occupies an improper position, thus leading to ominous consequences.

九四：商兌未寧，介疾有喜。商，商量裁制之謂也。介，隔也。三為佞說，將近至尊。故四以剛德，裁而隔之，匡內制外，是以未寧也。處於幾近，閒邪介疾，宜其有喜也。[疏]正義曰：“商兌未寧”者，商，商量裁制之謂也。夫佞邪之人，國之疾也。三為佞說，將近至尊。故四以剛德，裁而隔之，使三不得進，匡內制外，未遑寧處，故曰“商兌未寧”。居近至尊，防邪隔疾，宜其有喜，故曰“介疾有喜”。

The text says: Nine in the Fourth, repeatedly deliberates whether to be joyful but remains unsettled, by isolating illness there is joy. Wang Bi's commentary explains: "Shang" means deliberation and decision, "Jie" means isolation. Six in the Third is a flatterer seeking favor, about to approach the supreme Nine in the Fifth, so Nine in the Fourth, with its yang strength, restrains and isolates it. It corrects internally and restrains externally, thus remaining unsettled. It is in close proximity to the sovereign's position, preventing evil flatterers and isolating illness, so it should bring joy. Kong Yingda's commentary explains: "Shang Dui Wei Ning" means "deliberating on opposition without peace." "Shang" means deliberation and decision. Flattering and perverse people are the illness of the state; Six in the Third is a flatterer seeking favor, about to approach the supreme, so Nine in the Fourth, with its yang strength, restrains and isolates it, preventing Six in the Third from advancing. It corrects internally and restrains externally, leaving no time for rest, hence "Shang Dui Wei Ning." It is in the position close to the supreme, preventing evil flatterers and isolating illness, so it should bring joy, hence "Jie Ji You Xi."

《象》曰：“九四”之“喜”，有慶也。[疏]正義曰：“有慶”者，四能匡內制外，介疾除邪，此之為喜，乃為至尊所善，天下蒙賴，故言“有慶”也。九五：孚于剝，有厲。比於上六，而與相得，處尊正之位，不說信乎陽，而說信乎陰，“孚于剝”之義也。“剝”之為義，小人道長之謂。[疏]正義曰：“剝”者，小人道長，消君子之正，故謂小人為剝也。九五，處尊正之位，下無其應，比於上六，與之相得，是說信於小人，故曰“孚于剝”。信而成剝，危之道也，故曰“有厲”。

The Image Commentary says: The joy of nine four is because of the blessing. Kong Yingda's commentary explains: The term "having a blessing" refers to nine four being able to correct matters internally and restrain externally, blocking disease and removing wickedness. This blessing is approved by the Supreme Ruler, and the whole world benefits from it, hence it is called "having a blessing." The text also says: nine five entrusts sincerity to the petty person who deviates from the correct path, which is dangerous. Wang Bi's annotation explains: nine five is adjacent to upper six and shares the same sentiment; it is in a noble and upright position, but does not trust the close and favored yang, instead trusting the close and favored yin. This is the meaning of "entrusting sincerity to the deviant." The term "deviant" refers to the growth of the petty person's path. Kong Yingda's commentary explains: "Deviant" means the growth of the petty person's path, eroding the correct path of the gentleman. Hence the petty person is called "deviant." Nine five is in a noble and upright position, with no corresponding line below, yet is adjacent to upper six and shares the same sentiment. This is entrusting sincerity to the petty person, hence it is called "entrusting sincerity to the deviant." Trusting the petty person and promoting the deviant path is a dangerous way, hence it is called "dangerous."

《象》曰：“孚于剝”，位正當也。以正當之位，信於小人而疏君子，故曰“位正當”也。[疏]正義曰：“位正當”者，以正當之位，宜在君子，而信小人，故以當位責之也。

The Image Commentary says: "Trust in the time of decay" because it is in a proper position. Wang Bi's annotation explains: being in a proper position of honor, yet trusting the petty person and distancing the gentleman, hence it is said "position is proper." Kong Yingda's commentary explains: the phrase "position is proper" refers to being in such a proper position of honor, which should have trust placed in the gentleman, but now it is placed in the petty person, so the Image Commentary uses the point of "being in the proper position" to criticize it.

上六：引兌。以夫陰質，最處說後，靜退者也。故必見引，然後乃說也。[疏]正義曰：上六以陰柔之質，最在兌後，是自靜退，不同六三自進求說，必須他人見引，然後乃說，故曰“引兌”也。《象》曰：“上六，引兌”，未光也。[疏]正義曰：“未光也”者，雖免躁求之凶，亦有後時之失，所以《經》無“吉”文，以其道未光故也。

The text says: "Upper Six, being drawn and then joyful." Wang Bi's commentary explains: Upper Six, with its nature of yin and softness, is at the end of the Joyful hexagram, belonging to the category of quiet and yielding. Therefore, it must be drawn by others before it can be joyful. Kong Yingda's commentary explains: Upper Six, with its nature of yin and softness, is at the end of the Dui hexagram. This is self-imposed quietness and yielding, unlike Six Three which actively seeks to please. It must wait for others to draw it before it can be joyful, hence the phrase "drawn Dui." The Image Commentary says: Upper Six's "drawn Dui" indicates its way is not yet bright. Kong Yingda's commentary explains: The phrase "not bright" means although it avoids the danger of being overly eager for favor, it also has the fault of being behind the right timing. Therefore, the Line Statement does not use the word "auspicious," precisely because its way is not yet bright.