The Hexagram of Small Accumulation

乾下巽上。小畜：亨。不能畜大，止健剛志，故行是以亨。[疏]正義曰：但小有所畜，唯“畜”九三而已。初九、九二，猶剛健得行，是以剛志上得亨通，故云“小畜亨”也。若大畜、乾在於下，艮在於上，艮是陽卦，又能止物，能止此乾之剛健，所畜者大，故稱“大畜”。此卦則巽在於上，乾在於下，巽是陰，柔性，又和順，不能止畜在下之乾，唯能畜止九三，所畜狹小，故名“小畜”。

The hexagram Xiao Xu is composed of the lower trigram Qian (Heaven) and the upper trigram Xun (Wind). The hexagram statement says: "Xiao Xu, the passage is smooth." Wang Bi explains that the upper trigram, being yin and flexible, cannot restrain the entire strength of the lower trigram, which is yang and strong. It can only restrain the yang line at the third position, while the other yang lines continue upward, hence the hexagram statement says "the passage is smooth." Kong Yingda further explains that the scope of restraint in this hexagram is limited, only restraining the third line. The first line and the second line remain strong and continue upward, so the strong will can ascend smoothly, hence the hexagram statement says "Xiao Xu, the passage is smooth." In comparison with the hexagram Da Xu, which has Qian below and Gen above, Gen is a yang trigram with the ability to restrain, thus it can restrain the entire strength of Qian. The scope of restraint is large, so it is called "Da Xu." In this hexagram, Xun is above and Qian is below. Xun is yin and gentle, unable to restrain the strong Qian below. It can only restrain the third line, so the scope of restraint is small, hence it is called "Xiao Xu."

密雲不雨，自我西郊。[疏]正義曰：“密雲不雨”者，若陽之上升，陰能畜止，兩氣相薄則為雨也。今唯能畜止九三，其氣被畜，但為密雲，初九、九二，猶自上通，所以不能為雨也。“自我西郊”者，所聚密雲，由在我之西郊，去我既遠，潤澤不能行也，但聚在西郊而已。

The hexagram statement continues: "Dense clouds do not rain, arising from my western suburb." Kong Yingda's commentary explains: "When yang energy rises, if yin energy can restrain it, the two energies press against each other and condense into rain. Now, the yin energy at the upper part only restrains the single line of nine in the third position. The yang energy restrained is only enough to form dense clouds, while nine at the beginning and nine in the second still rise freely. Yin and yang do not press against each other, so rain does not form. 'Arising from my western suburb' means the dense clouds gathered only in my western suburb, far from my dwelling, unable to spread their moistening influence. They merely gather in the western suburb in vain."

《彖》曰：小畜，柔得位而上下應之，曰“小畜”。謂六四也，成卦之義，在此爻也。體無二陰，以分其應故上下應之也。既得其位，而上下應之，三不能陵，小畜之義。[疏]正義曰：“柔得位”，謂六四也。以陰居陰，故稱得位。此卦唯有一陰，上下諸陽皆來應之，故曰“小畜”。此釋小畜卦名也。言此卦之畜，六四唯畜其下九三，初九、九二猶不能擁畜，而云“上下應之”者，若細別而言，小畜之義，唯當畜止在下。三陽猶不能畜盡，但畜九三而已。若大判而言之，上下五陽總應六四，故云“上下應之”。其四雖應何妨，總不能畜止剛健也。

The Commentary on the Judgment says: "Small Accumulation, the softness attains its position and is responded to by above and below, called 'Small Accumulation'." Wang Bi's commentary explains that the "softness" refers to the fourth line, which is yin. The establishment of the whole hexagram depends on this line. There is no other yin line to divert the response of the many yang lines, so all five yang lines above and below are directed toward it. Since the fourth line is in the correct position and is responded to by above and below, the third line cannot surpass it. This is the meaning of "Small Accumulation." Kong Yingda further explains that "the softness attains its position" refers specifically to the fourth line, which is a yin line in a yin position, hence called "attaining its position." This hexagram has only this one yin line, and all the five yang lines above and below respond to it, hence called "Small Accumulation." This sentence explains the meaning of the hexagram name. As for the stopping of the hexagram, the fourth line actually only stops the third line below; the first line and the second line are not stopped. However, the Commentary on the Judgment says "responded to by above and below," because if we look at it in detail, "Small Accumulation" refers only to the stopping of the yang line below, and the three yang lines cannot all be stopped; only the third line is stopped. But if we look at it in general, all five yang lines respond to the fourth line, hence it is said "responded to by above and below." Although the fourth line is responded to by all the yang lines, it does not contradict the facts, for it still cannot stop the strong and vigorous nature of the Qian trigram.

健而巽，剛中而志行，乃亨。“密雲不雨”，尚往也；“自我西郊”，施未行也。小畜之勢，足作密雲，乃“自我西郊”，未足以為雨也。何由知未能為雨？夫能為雨者，陽上薄陰，陰能固之，然後烝而為雨。今不能制初九之“復道”，固九二之“牽復”，九三更以不能復為劣也。下方尚往，施豈得行？故密雲而不能為雨，尚往故也。何以明之？去陰能固之，然後乃雨乎。上九獨能固九三之路，故九三不可以進而“輿說輻”也。能固其路而安於上，故得“既雨既處”。若四、五皆能若上九之善畜，則能雨明矣。故舉一卦而論之，能為小畜密雲而已。陰苟不足以固陽，則雖復至盛，密雲自我西郊，故不能雨也。雨之未下，即施之未行也。《彖》至論一卦之體，故曰“密雲不雨”。《象》各言一爻之德，故曰“既雨既處”也。

The Commentary on the Judgment continues: "It is strong and flexible, with firm virtue in the center and its will carried out, thus achieving success. 'Dense clouds without rain' indicates that the movement is still ongoing; 'the clouds are from my western suburb' shows that the application has not yet been carried out." Wang Bi's commentary explains: "This small accumulation of strength is only enough to gather into dense clouds, and only enough to have the clouds stop at 'my western suburb.' It is not yet sufficient to turn into rain. Why can we be certain it cannot become rain? Generally, when rain forms, it must be that the yang energy forces up against the yin energy, and the yin energy is able to hold it together, then the vapor rises and accumulates to fall as rain. Now the yin above is unable to restrain the return of the initial nine 'returning along the path' or to hold back the upward movement of the second nine 'pulling back and returning.' Only the third nine is weak because it cannot return on its own. The yang below is moving upward continuously, so how can the application of nourishment be carried out? Therefore, dense clouds are present but no rain falls, because the yang is still moving upward. What else can be used to confirm this? Only when yin can hold the yang together can rain fall. In the entire hexagram, only the top nine is able to block the way of the third nine, so the third nine cannot advance, resulting in the line statement 'the cart wheel comes off the spokes.' The top nine is able to block the way of the third nine and dwell above, so the top nine has the image of 'rain has fallen and it is now settled.' If the fourth six and the fifth nine were also able to restrain as the top nine does, then the entire hexagram would certainly have rain. Therefore, in considering the whole hexagram, it can only achieve the small accumulation of 'dense clouds.' If the yin is not sufficient to hold the yang, then even if the clouds are very dense, they can only remain at 'my western suburb,' and rain will never fall. The rain has not yet fallen, meaning the application of nourishment has not yet been carried out. The Commentary on the Judgment discusses the whole hexagram as a whole, hence it says 'dense clouds without rain'; the Image Commentary discusses each line's virtue separately, hence the top nine says 'rain has fallen and it is now settled.'"

[疏]“健而巽”至“施未行也”。○正義曰：“健而巽，剛中而志行，乃亨”者，內既剛健而外逢柔順，剛發於外，不被摧抑，而志意得行。以此言之，故剛健之志，乃得亨通，此釋“亨”也。“密雲不雨，尚往”者，所以密雲不雨者，不能畜止諸陽，初九、九二，猶得上進，陰陽氣通，所以不雨，釋“密雲不雨”也。“自我西郊施未行”者，釋“自我西郊”之義。所以密雲不雨，從我西郊而積聚者，猶所施潤澤，未得流行周遍，故不覆國都，但遠聚西郊也。然雲在國都而不雨，亦是施未行也。必雲在西郊者，若在國都，雨雖未落，猶有覆蔭之施，不得云“施未行”，今言在西郊，去施遠也。

Kong Yingda's commentary explains the section from "Jian er Xun" to "Shi wei xing ye" in the Commentary on the Judgment. The correct explanation says: "Jian er Xun, Gang zhong er zhi xing, nai heng" means that the inner trigram is strong and vigorous while the outer trigram is gentle and compliant, so the strength is expressed outward without being suppressed or obstructed, allowing the mind's aspirations to be realized. Thus, the strong and vigorous aspirations can achieve success, which explains the character "heng" in the Hexagram Statement. "Mi yun bu yu, shang wang" means that the reason for the thick clouds not raining is that the upper trigram cannot contain the many yang lines, and the initial line nine and the second line nine can still ascend. Yin and yang energies communicate without conflict, so it does not rain. This explains "mi yun bu yu." "Ci wo xi jiao, shi wei xing" explains the meaning of "ci wo xi jiao": thick clouds not raining but gathering only in my western suburbs, just like the intended moisture has not yet spread widely, so the clouds do not cover the capital. If the clouds were over the capital without raining, it would still be a form of "shi wei xing." However, the text specifically mentions the western suburbs because if the clouds were over the capital, even without rain, there would still be some shade, making it difficult to say "shi wei xing." Now saying it is in the western suburbs indicates that the distribution of moisture is still far off.

○注“小畜之勢”至“既雨既處也”。○正義曰：“九三更以不能復為劣”者，初九既得“復道”，九二可“牽”以獲“復”，皆得剛健上通，則是陰不能固陽，而九三劣弱，又不能自復，則是陽不薄陰，是以皆不雨也。且小畜之義，貴於上往，而九三不能自復，更為劣弱，故言“九三更不能復為劣”也。“能固其路而安於上”者，謂上九能閉固九三之道路，不被九三所陵，得安於上，所以“既雨既處”也，故舉一卦而論之。“能為小畜密雲而已”者，此明卦之與爻，其義別也。但卦總二象，明上體不能閉固下體，所以密雲不能為雨。爻則止明一爻之事，上九能固九三，所以上九而有雨也。所以卦與爻其義異也。諸卦多然。若《比卦》云“比吉”，上六則云“比之無首凶”也；《復卦》云“復亨”，上六云“迷復凶”也。此皆卦之與爻，義相違反，它皆仿此。

The explanation from Wang Bi's commentary from "the situation of Xiao Xu" to "rain has fallen and it is now calm" is as follows. Kong Yingda's commentary says that Wang Bi explains "nine three is even more unable to recover from weakness," meaning that initial nine is already able to "return to the path on its own," and nine two can also be guided to achieve "return." Both lines are strong and upward reaching, showing that the yin and yang cannot be held back by the soft and weak. However, nine three is weak and cannot recover on its own, showing that the yang is not pressing upward to restrain the yin. Thus, neither side can achieve rain. Moreover, the hexagram of Xiao Xu values upward movement, but nine three is unable to recover on its own, which makes it even more weak, hence the statement "nine three is even more unable to recover from weakness." Wang Bi's explanation of "being able to secure its path and be secure above" means that upper nine can block the path of nine three, preventing it from attacking, thus allowing upper nine to remain in a secure position. Therefore, the line statement of upper nine has "rain has fallen and it is now calm." Wang Bi wants to discuss the entire hexagram, saying "it can only gather thick clouds," to clarify that the meaning of the hexagram differs from that of a single line. In terms of the hexagram, it considers the combination of upper and lower trigrams; since the upper trigram cannot restrain the lower trigram, there is only thick cloud but no rain. In terms of a single line, it refers only to the matter of that line. Upper nine can restrain nine three, so when it reaches upper nine, there is rain. The meaning of the hexagram and the meaning of the line differ, which is common in most hexagrams. For example, the hexagram statement of Bi says "comparison is auspicious," while the line statement of upper six says "comparison without a leader, misfortune." The hexagram statement of Fu says "return is smooth," while the line statement of upper six says "confused return, misfortune." These are examples where the meaning of the hexagram and the meaning of the line are opposite. Other cases can be inferred in the same way.

《象》曰：風行天上，小畜。君子以懿文德。未能行其施者，故可以懿文德而已。[疏]正義曰：“君子以懿文德”者，懿，美也。以於其時施末得行，喻君子之人但修美文德，待時而發。風為號令，若“風行天下”，則施附於物，不得云“施未行”也。今風在天上，去物既遠，無所施及，故曰“風行天上”。凡大象，君子所取之義，或取二卦之象而法之者，若“地中有水，師，君子以容民畜眾”，取卦象包容之義；若《履卦·象》云“上天下澤，履，君子以辯上下”，取上下尊卑之義。如此之類，皆取二象，君子法以為行也。或直取卦名，因其卦義所有，君子法之，須合卦義行事者。若《訟卦》云“君子以作事謀始”，防其所訟之源，不取“天與水違行”之象；若《小畜》“君子以懿文德”，不取“風行天上”之象。餘皆仿此。

The Image Commentary says: "Wind moves over heaven, small accumulation. The君子 should cultivate virtue and literature." Wang Bi's annotation explains that at this time the君子 is still unable to spread his grace, so he can only first cultivate his literary virtue and moral achievements. Kong Yingda further explains that "the君子 should cultivate virtue and literature" means "e" signifies beauty and refinement; because at this time giving is not yet possible, it is like the君子 should only focus on refining his literary virtue and wait for the right moment to act. Wind is a symbol of command; if it were "wind moves over the world," then the command would reach all things, and it would not be said that "giving has not yet taken place." Now the wind is in heaven, far from the myriad things, and cannot reach them, so the Image Commentary says "wind moves over heaven." All the Great Image Commentaries, the principles that the君子 take as models have two types: one type is taking the images of the upper and lower trigrams and following them, such as the Image Commentary of the "Military" hexagram says "water in the earth, military, the君子 should accommodate the people and gather the masses," taking the image of containment; and the Image Commentary of the "Following" hexagram says "heaven above, marsh below, following, the君子 should distinguish upper and lower," taking the meaning of hierarchy. These are all taking the images of the two trigrams, and the君子 acts accordingly. The other type is directly taking the name of the hexagram, and following the inherent meaning of the hexagram's name, acting only in accordance with the meaning of the hexagram, such as the Image Commentary of the "Contention" hexagram says "the君子 should plan the beginning of his actions," which refers to preventing contention from the beginning, without taking the image of "heaven and water moving in opposite directions." Similarly, the Image Commentary of the "Small Accumulation" hexagram says "the君子 should cultivate virtue and literature," without taking the image of "wind moving over heaven." The rest of the hexagrams can be understood in the same way.

初九：復自道，何其咎？吉。處乾之始，以升巽初，四為已應，不距已者也。以陽升陰，復自其道，順而無違，何所犯咎，得義之吉。[疏]正義曰：處乾之始以升巽，初四為已應，以陽升陰，反覆於上，自用已道，四則順而無違，於已無咎，故云“復自道，何其咎？吉”。《象》曰：“復自道”，其義吉也。[疏]正義曰：“其義吉”者，以陽升陰，以剛應柔，其義於理吉也。

The line statement of the initial yang line says: "Returning to the path of self, how could there be misfortune? It is auspicious." Wang Bi's commentary explains that the initial yang line is at the beginning of the "Heaven" trigram and is ascending toward the beginning of the "Wind" trigram. The sixth line in the fourth position is its corresponding line, and it will not reject it. A yang line ascending to respond to a yin line follows its own original path, proceeding smoothly without opposition, so how could it commit any offense? By reason, it is naturally auspicious. Kong Yingda further explains that the initial yang line is at the beginning of the "Heaven" trigram and is ascending toward the "Wind" trigram. The initial yang line and the sixth line in the fourth position are corresponding lines. A yang line ascending to respond to a yin line is returning along the path it should naturally take. The sixth line responds without opposition, so there is no fault to be blamed. Therefore, the line statement says, "Returning to the path of self, how could there be misfortune? It is auspicious." The "Image Commentary" says, "Returning to the path of self," its meaning is auspicious." Kong Yingda's commentary explains that "its meaning is auspicious" refers to the fact that a yang line ascending to a yin line and a strong line responding to a gentle line is inherently auspicious by reason.

九二：牽復吉。處乾之中，以升巽五，五非畜極，非固已者也。雖不能若陰之不違，可牽以獲復，是以吉也。[疏]正義曰：“牽”謂牽連，“復”謂反覆，二欲往五，五非止畜之極，不閉固於已，可自牽連反覆於上而得吉也。《象》曰：“牽復”在中，亦不自失也。[疏]正義曰：既彊牽連，而復在下卦之中，以其得中，不被閉固，亦於已不自有失，解“牽復吉”也。

The line statement for the second line says: "To be drawn back, it is auspicious." Wang Bi's commentary explains that the second line is located within the trigram "Qian" (Heaven), moving upward toward the fifth line of the trigram "Xun" (Wind). The fifth line is not the extreme point of being restrained, so it does not close itself off; although it cannot be as non-resistant as the fourth line, which is yin and entirely non-opposing, the second line can still be drawn back and return, hence it is auspicious. Kong Yingda further explains: "To be drawn back" means to be connected and drawn, and "return" means to go back and forth; as the second line moves upward toward the fifth line, the fifth line is not at the extreme of being restrained and does not close itself off, so the second line can move upward by being connected and drawn, thus achieving auspiciousness. The "Image Commentary" says: "To be drawn back in the center, one does not lose oneself." Kong Yingda's commentary explains that since the second line can strive to be connected and move upward, and it is located in the central position of the lower trigram, it does not become enclosed and does not suffer any loss to itself. This is explaining the line statement "To be drawn back, it is auspicious."

九三：輿說輻。夫妻反目。上為畜盛，不可牽徵，以斯而進，故必“說輻”也。已為陽極，上為陰長，畜於陰長，不能自復，方之“夫妻反目”之義也。[疏]正義曰：九三欲復而進，上九固而止之，不可以行，故車輿說其輻。“夫妻反目”者，上九體巽為長女之陰，今九三之陽，被長女閉固，不能自復，夫妻乖戾，故反目相視。《象》曰：“夫妻反目”，不能正室也。[疏]正義曰：“不能正室”者，釋“夫妻反目”之義。以九三之夫不能正上九之室，故“反目”也。此假象以喻人事也。

The line statement of the third line says: "The cart wheel spokes fall off, the husband and wife turn against each other." Wang Bi explains that the force of the upper ninth line, which represents restraint, is at its height, and the third line cannot pull it along to move forward. If it insists on advancing, the cart will inevitably have "fallen spokes" — the spokes of the cart wheel will fall off. The third line itself is the extreme yang, while the upper ninth line is the longest yin. The third line is restrained by the long yin and cannot return on its own, which is analogous to "the husband and wife turn against each other." Kong Yingda further explains that the third line wants to return and advance, but the upper ninth line blocks it and stops it, so the cart's spokes fall off. The phrase "the husband and wife turn against each other" is because the upper ninth line belongs to the trigram "Xun," which represents the elder daughter in the eight trigrams and is yin. Now the yang of the third line is blocked by the elder daughter and cannot return on its own, leading to discord between husband and wife, hence they look at each other with resentment. The Image Commentary says: "The husband and wife turn against each other, because the husband cannot properly manage the household." Kong Yingda explains that "the husband cannot properly manage the household" is the reason for "the husband and wife turn against each other" — the third line, as the husband, fails to properly manage the upper ninth line, the household, hence they turn against each other. This is using a physical object to metaphorically explain human relationships.

六四：有孚，血去惕出，無咎。夫言“血”者，陽犯陰也。四乘於三，近不相得，三務於進，而已隔之，將懼侵克者也。上亦惡三而能制焉，志與上合，共同斯誠，三雖逼己，而不能犯，故得血去懼除，保無咎也。[疏]“六四”至“無咎”。○正義曰：六四居九三之上，乘陵於三，三既務進，而已固之，懼三害己，故有“血”也。畏三侵陵，故惕懼也。但上九亦憎惡九三，六四與上九同志，共惡於三三不害己，己故得其血去除，其惕出散，信能血去懼除，乃得無咎。○注“夫言血者”至“無咎也”。○正義曰：“夫言血者陽犯陰也”者，謂此卦言“血”，陽犯陰也。“夫”者，發語之端，非是總凡之辭。故《需》六四云“需于血”，《注》云：“凡稱血者，陰陽相傷也”。則稱血者，非唯陽犯陰也。《象》曰：有孚惕出，上合志也。[疏]正義曰：釋“惕出”之意。所以“惕出”者，由己與上九同合其志，共惡於三也。

The line statement of the fourth line says: "There is sincerity, blood is dispelled, fear is removed, and there is no blame." Wang Bi's commentary explains: here, "blood" refers to the invasion of yang by yang. The sixth line is above the third line, and the two lines are close but not in harmony. The third line is determined to move upward, but the fourth line is blocking the way. The fourth line should be worried about being harmed by the third line. Fortunately, the top line also dislikes the third line and can control it. The fourth line's intention aligns with the top line, and both share this sincerity. Although the third line is close, it does not harm the fourth line, so the danger of bloodshed is eliminated and fear is removed, resulting in no blame. Kong Yingda's commentary explains the line statement from "sixth line" to "no blame." The "Justice" says: the sixth line is above the third line and invades the third line. The third line is determined to move upward, and the sixth line blocks it, fearing that the third line will harm itself, so there is "blood." Because of fear of the third line's aggression, it is anxious. However, the top line also dislikes the third line, and the sixth line shares the same intention with the top line, both disliking the third line. Therefore, the third line cannot harm the sixth line, so the danger of bloodshed is removed, and the fear is dispelled; thus, there is no mistake. The following explains Wang Bi's commentary from "the mention of blood" to "no blame." The "Justice" says: Wang's commentary says "the mention of blood refers to yang invading yin," which only explains that the "blood" in this hexagram refers to yang invading yin. The word "fu" at the beginning is just a leading word and not a general statement. Therefore, in the "Need" hexagram's fourth line, which says "need at blood," Wang Bi's commentary says: "any mention of blood refers to mutual injury between yin and yang." This shows that the term "blood" is not limited to the case of yang invading yin. The "Image Commentary" says: "there is sincerity, fear is removed, because it is in harmony with the top line." Kong Yingda's commentary explains: this explains the purpose of "fear is removed." The reason one can be freed from fear is because one shares the same intention with the top line, both disliking the third line.

九五：有孚攣如，富以其鄰。處得尊位，不疑於二，來而不距。二牽已攣，不為專固，“有孚攣如”之謂也。以陽居陽，處實者也。居盛處實而不專固，富以其鄰者也。[疏]正義曰：“有孚攣如”者，五居尊位，不疑於二，來而不距。二既牽挽而來，已又攀攣而迎接，志意合同，不有專固相逼，是有信而相牽攣也。“如”，語辭，非義類。“富以其鄰”者，五是陽爻，即必富實。心不專固，故能用富以與其鄰。“鄰”謂二也。《象》曰：“有孚攣如”，不獨富也。[疏]正義曰：“不獨富也”者，釋“攣如”之義。所以攀攣於二者，以其不獨自專固於富，欲分與二也。

The text of the Fifth Line says: "There is sincerity and mutual attachment, wealth is shared with the neighboring line." Wang Bi explains that the Fifth Line, being in a noble position, has no suspicion towards the Second Line, and the Second Line coming up is not rejected. The Second Line draws the Fifth Line, and the Fifth Line willingly connects with it, not being stubborn or self-willed. This is the meaning of "There is sincerity and mutual attachment." The Fifth Line, as a Yang line in a Yang position, is in a full and prosperous place. Being in a flourishing position and being full without being stubborn or self-willed, this is the meaning of "wealth is shared with the neighboring line." Kong Yingda further explains that "There is sincerity and mutual attachment" means that the Fifth Line, in a noble position, has no suspicion towards the Second Line, and the Second Line coming up is not rejected. When the Second Line draws towards it, the Fifth Line also draws towards the Second Line, and both have harmonious intentions, without being stubborn or forcing each other. This is having sincerity and mutual attachment. The character "如" is a particle and has no specific meaning. "Wealth is shared with the neighboring line" means that the Fifth Line, being a Yang line, is certainly prosperous. Because it is not stubborn or greedy, it can share its wealth with the neighboring line, and "neighboring" refers to the Second Line. The Image Commentary says: "There is sincerity and mutual attachment," not only wealth. Kong Yingda explains that "not only wealth" is explaining the meaning of "mutual attachment"—the Fifth Line draws the Second Line because it does not want to keep its wealth to itself alone, but wishes to share some with the Second Line.

上九：既雨既處，尚德載，婦貞厲，月幾望，君子征凶。處小畜之極，能畜者也。陽不獲亨，故“既雨”也。剛不能侵，故“既處”也。體《巽》處上，剛不敢犯，“尚德”者也。為陰之長，能畜剛健，德積載者也。婦制其夫，臣制其君，雖貞近危，故曰“婦貞厲”也。陰之盈盛莫盛於此，故曰“月幾望”也。滿而又進，必失其道，陰疑於陽，必見戰伐，雖復君子，以征必凶，故曰“君子征凶”。

The line statement of the Upper Ninth line says: "After the rain has fallen and the clouds have settled, virtue is carried forward, the wife remains steadfast but is in danger, the moon is nearly full, the gentleman will face calamity through military action." Wang Bi's commentary explains: The Upper Ninth line is at the top of the hexagram of "Small Accumulation," and is the line that truly can restrain others. The yang energy cannot achieve smooth upward movement and thus becomes stagnant, resulting in rain, hence "after the rain." The strong line cannot penetrate it, so it remains secure, hence "after the clouds have settled." The Upper Ninth line, with the nature of "Wind," occupies a high position, and the strong lines dare not attack it, which is "exalting virtue" — its virtue is esteemed by others. As the leader of all the yin lines, it can restrain the strong and vigorous, which is virtue accumulated and capable of bearing things. However, when a woman controls her husband or a subject controls his sovereign, even if they remain virtuous, they are already close to danger, hence "the wife remains steadfast but is in danger." There is no greater fullness of yin energy than this, hence "the moon is nearly full" — the moon is about to be full. When it is full, it must continue to grow, inevitably losing its proper course; when yin becomes so strong as to rival yang, and mutual suspicion arises, warfare and punishment are certain. At that time, even a gentleman who goes out to fight will surely face calamity, hence "the gentleman will face calamity through military action."

[疏]“上九，既雨既處”至“君子征凶”。○正義曰：“既雨既處”者，九三欲進，已能固之，陰陽不通，故已得其雨也。“既處”者，三不能侵，不憂危害，故已得其處也。“尚德載”者，體《巽》處上，剛不敢犯，為陰之長，能畜正剛健，慕尚此德之積聚而運載也，故云“尚德載”也。言慕尚此道德之積載也。“婦貞厲”者，上九制九三，是婦制其夫，臣制其君，雖復貞正，而近危厲也。“月幾望”者，婦人之制夫，猶如月在望時盛極以敵日也。“幾”，辭也，已從上釋，故於此不復言也。“君子征凶”者，陰疑於陽，必見戰伐，雖復君子之行而亦凶也。○注“處小畜之極”至“君子征凶”。○正義曰：“處小畜之極，能畜者也”者。已處小畜盛極，是閉畜者也。“陽不獲亨，故既雨也”者，陽若亨通則不雨也。所以卦繫辭云：“小畜，亨，密雲不雨。”今九三之陽，被上九所固，不獲亨通，故“既雨”也。

Kong Yingda's commentary explains the line statement of Upper Nine from "Ji Yu Ji Chu" to "Jun Zi Zheng Xiong." The Justification says: "Ji Yu Ji Chu" refers to the fact that Nine Three wants to advance but Upper Nine can hold it back, so yin and yang energies are not in communication, and become blocked, thus Upper Nine itself receives the rain; "Ji Chu" refers to the fact that Nine Three cannot attack it, so it does not need to worry about harm, thus it can rest in peace. "Shang De Zai" refers to the fact that Upper Nine, with the body of Xun at the top, prevents the strong line from coming to attack, and as the leader of all yin lines, it can restrain the strong and vigorous, people admire and revere its accumulation and bearing of virtue, so it is said "Shang De Zai," meaning to admire and revere the accumulation and bearing of virtue. "Fu Zhen Li" refers to the fact that Upper Nine subdues Nine Three, which is like a woman subduing her husband or a minister subduing the sovereign; even though the self is virtuous and upright, it is already close to danger and peril. "Yue Ji Wang" refers to the fact that a woman subduing her husband is like the moon at the full moon when it is at its peak and confronts the sun; "Ji" is a particle of speech, which has already been explained before, so it is not repeated here. "Jun Zi Zheng Xiong" refers to the fact that when yin is so strong that it is suspicious of yang, warfare and punishment will certainly come, at that time even if it is the conduct of a gentleman, going to war is still dangerous. The following explains Wang Bi's commentary from "Chu Xiao Xu Zhi Ji" to "Jun Zi Zheng Xiong." The Justification says: Wang's commentary says "Chu Xiao Xu Zhi Ji, Neng Xu Zhe Ye," meaning that Upper Nine is at the peak of the hexagram Xiao Xu, which is exactly the line that can restrain others. Wang's commentary says "Yang Bu Huo Heng, Gu Ji Yu Ye," meaning that if yang energy can reach above without obstruction, it would not rain; thus the hexagram statement says "Xiao Xu, Heng, Mi Yun Bu Yu," but now Nine Three's yang is restrained by Upper Nine and cannot reach above, thus it becomes blocked and forms rain, so it is said "Ji Yu."

《象》曰：“既雨既處”，德積載也。“君子征凶”，有所疑也。夫處下可以征而無咎者，唯泰也則然。坤本體下，又順而弱，不能敵剛，故可以全其類，征而吉也。自此以往，則其進各有難矣。夫巽雖不能若艮之善畜，猶不肯為坤之順從也，故可得少進，不可盡陵也。是以初九、九二，其復則可，至於九三，則“輿說輻”也。夫大畜者，畜之極也。畜而不已，畜極則通，是以其畜之盛在於四、五，至於上九，道乃大行。小畜積極而後乃能畜，是以四、五可以進，而上九說征之輻。

The Image Commentary says: "After the rain has fallen and the clouds have settled," this indicates the accumulation of virtue. "The gentleman's expedition brings misfortune," because there is doubt. Wang Bi's commentary explains: those who are in a lower position and can go forth to campaign without fault are only found in the Tai hexagram. In the Tai hexagram, "Kun" is naturally in the lower position, and its nature is gentle and yielding, unable to overcome the strong and yang. Therefore, the three yang lines in the lower trigram can preserve their kind and go forth to campaign and achieve good fortune. Apart from Tai, when a yang line moves upward, it encounters difficulties. "Xun" is not as good at restraining as "Gen," but it is not willing to be as submissive as "Kun," so the yang lines in the lower trigram can advance slightly, but cannot go all the way. Therefore, the lines Chou Ji and Ji Er can still return and move upward, but by Ji San, they suffer "the cart wheel comes off the spokes." As for Da Xu, it is when restraint is at its peak: restraining without stopping, restraining to the extreme leads to smoothness, so the most intense restraint is in the lines Si and Wu. In Xiao Xu, restraint is only achieved after accumulation reaches its peak, so the lines Si and Wu cannot stop the yang lines from advancing, and they can go up until Shang Ji, when the spokes of the cart used in Ji San's expedition are finally removed.

[疏]“《象》曰既雨既處”至“有所疑也”。○正義曰：“既雨既處，德積載”者，釋“既雨既處”之義。言所以得“既雨既處”者，以上九道德積聚，可以運載，使人慕尚，故云“既雨既處”也。“君子征凶有所疑”者，釋“君子征凶”之義，言所以“征凶”者，陰氣盛滿，被陽有所疑忌，必見戰伐，故“征凶”也。

Kong Yingda's commentary explains the section from "Both rain and rest" to "there is doubt" in the Image Commentary. The Justification says: the phrase "Both rain and rest, virtue accumulates" explains the meaning of "Both rain and rest," indicating that the Nine at the Top can "Both rain and rest" because it has accumulated virtue, sufficient to carry and be admired, hence the Image Commentary says this. The phrase "The gentleman's expedition brings calamity, there is doubt" explains the meaning of "The gentleman's expedition brings calamity," indicating that the reason for the expedition resulting in calamity is due to the fullness of yin, being suspected by yang, inevitably leading to military campaigns, hence "expedition brings calamity."

○注“夫處下”至“說征之輻”。○正義曰：“夫巽雖不能若艮之善畜”者，謂雖不能如大畜艮卦在上，善畜下之乾也。“巽雖不能如艮之善畜”，故其畜小也。“猶不肯為坤之順從”者，謂猶不肯如泰卦、坤在於上順從乾也。“故可得少進”者，謂初九、九二得前進也。“不可盡陵”者，九三欲陵上九，被上九所固，是不可得“盡陵”也。“畜而不已，畜極則通，是以其畜之盛在於四五，至於上九，道乃大行”者，此論大畜義也。大畜畜而不已，謂之“大畜”。四爻、五爻是畜之盛極，而不休已，畜極則通。四、五畜道既極，至於上九，無可所畜，故上九道乃大行，無所畜也。“小畜積極而後乃能畜”者，小畜之道既微，積其終極，至於上九，乃能畜也，謂“畜”九三也。“是以四、五可以進”者，四雖畜初，五雖畜二，畜道既弱，故九二可以進。“上九說征之輻”者，上九畜之“積極”，故能說此九三征行之輻。案：九三但有“說輻”，無“徵”之文。而王氏言上九“說征之輻”者，輿之有輻，可以征行。九三爻有“徵”義，今輿輻既說，則是說征之輻，因上九“征凶”之文，征則行也。文雖不言，於義必有言“輻”者，鄭《注》云“謂輿下縛木，與軸相連，鉤心之木”是也。《子夏傳》云：“輻，車劇也。”

The explanation from Wang Bi's commentary from "Fu chu xia" to "Shuo zhi fu" is as follows. Kong Yingda's commentary says: Wang Bi's commentary on "Fu chu xia" refers to "Xun" not being as good as "Gen" in "Da Xu" at containing the "Qian" below. This means that "Xun" is not as effective as "Gen" in "Da Xu" which is above and contains "Qian" below. Because "Xun" is not as good as "Gen" in containing, its containment is limited. Wang Bi's commentary on "You ke bu ke wei Kun zhi shun zou" refers to "Xun" not being as willing as in "Tai" where "Kun" is above and submits to "Qian". Wang Bi's commentary on "Gu ke de shao jin" refers to the initial nine and the second nine being able to advance. Wang Bi's commentary on "Bu ke jin ling" refers to the third nine wanting to surpass the top nine, but being held back by the top nine, showing that it cannot surpass continuously. Wang Bi's commentary on "Xu er bu yi, xu ji zhi tong, yi shi qi xu zhi sheng zai yu si wu, zhiyu shang jiu, dao nai da xing" discusses the meaning of "Da Xu": "Da Xu" is about continuous containment, so it is called "Da Xu". The fourth and fifth lines are the most intense in containment. When containment stops, it turns into openness. Therefore, the peak of containment is at the fourth and fifth lines. When it reaches the top nine, there is nothing more to contain, so the way of the top nine is fully realized. Wang Bi's commentary on "Xiao Xu zhi ji er hou nai ke xu" refers to the fact that the containment in "Xiao Xu" is originally weak, but accumulates until the top nine can contain it, and what is contained is the third nine. Wang Bi's commentary on "Yi shi si wu ke jin" refers to the fourth line although containing the first nine and the fifth line containing the second nine, the containment is still weak, so the second nine can still advance. Wang Bi's commentary on "Shang jiu shuo zhi fu" refers to the containment of the top nine reaching its peak, so it can remove the spokes of the carriage that the third nine is using for travel. Note: The third line's line statement only mentions "shuo fu" without the character "zheng", but Wang Bi says the top nine "shuo zhi fu", because a carriage needs spokes to travel, and the third line originally contains the meaning of "zheng". Now that the spokes have been removed, it means the spokes for traveling have been taken off. Also, the line statement of the top nine mentions "zheng xiong", and "zheng" means to travel. Although the text does not explicitly mention it, the meaning must be so. As for the character "fu", Zheng Xuan's commentary says it is "the wooden rods bound under the carriage, connected to the axle and hooking the center of the wheel". The "Zi Xia Zhuan" says: "Fu is the same as 'ju', which is the spokes of the carriage."

兌下乾上。履：虎尾，不咥人，亨。[疏]正義曰：《履卦》之義，以六三為主。六三以陰柔履踐九二之剛，履危者也，猶如履虎尾，為危之甚。“不咥人亨”者，以六三在兌體，兌為和說，而應乾剛，雖履其危，而不見害，故得亨通，猶若履虎尾不見咥齧於人。此假物之象以喻人事。

The hexagram "Lǚ" (Following) has the lower trigram "Dui" (Lake) and the upper trigram "Qian" (Heaven). The hexagram statement says: "To tread on a tiger's tail, the tiger does not bite, and it is smooth." Kong Yingda's commentary explains that the meaning of the hexagram "Lǚ" is primarily based on the yao (line) six three. The yao six three, being a yin and soft line, treads upon the yang and strong line nine two, representing a situation of danger in movement, like treading on a tiger's tail, reaching the extreme of danger. The phrase "the tiger does not bite, and it is smooth" is because the yao six three is within the trigram "Dui" (Lake), which has a nature of harmony and joy, and it also corresponds to the strong and vigorous nature of "Qian" (Heaven). Although treading on a dangerous position, it does not suffer harm, thus achieving smoothness, just like treading on a tiger's tail but the tiger does not turn back to bite. This uses a natural image to metaphorically describe human affairs.

《彖》曰：履，柔履剛也。說而應乎乾，是以“履虎尾，不咥人亨”。凡“彖”者，言乎一卦之所以為主也，成卦之體在六三也。“履虎尾”者，言其危也。三為履主，以柔履剛，履危者也。“履虎尾”，有“不見咥”者，以其說而應乎乾也。乾，剛正之德者也。不以說行夫佞邪，而以說應乎《乾》，宜其“履虎尾”，不見咥而亨。[疏]“《彖》曰履柔履剛也”至“不咥人亨”。○正義曰：“履，柔履剛”者，言履卦之義，是柔之履剛。六三陰爻，在九二陽爻之上，故云“柔履剛”也。“履”謂履踐也。此釋履卦之義。“說而應乎乾，是以履虎尾，不咥人亨”者，釋“不咥人亨”之義。六三在兌體，兌為和說，應於上九，上九在乾體。兌自和說，應乎乾剛，以說應剛，無所見害。是以履踐虎尾，不咥害於人，而得亨通也。若以和說之行，而應於陰柔，則是邪佞之道，由以說應於剛，故得吉也。

The Commentary on the Judgment says: "Foot, meaning the soft foot treads on the hard. Joyful and responding to Heaven, thus 'treading on the tiger's tail, the tiger does not bite, and there is success.'" Wang Bi's commentary explains that all Commentary on the Judgment passages are meant to explain why a particular line is the main line of a hexagram, and the nature of the hexagram is determined by the line at the third position. The phrase "treading on the tiger's tail" refers to the danger involved. Since the third line is the main line of the Hexagram of Foot, with a yin line on top of a yang line, it is like a person standing on a dangerous place. Although he treads on the tiger's tail, he does not get bitten, because he is joyful and corresponds with Heaven. Heaven represents the virtue of being strong, upright, and proper. The third line does not use joyfulness to engage in deceitful or improper actions, but rather uses joyfulness to correspond with the strength and uprightness of Heaven. Therefore, even though he treads on the tiger's tail, he is not bitten and achieves success, which is natural. Kong Yingda's commentary explains the passage from "Foot, soft foot treads on the hard" to "the tiger does not bite, and there is success." The commentary says: "Foot, soft foot treads on the hard" means that the meaning of the Hexagram of Foot lies in the soft treading on the hard. The third line is a yin line, located above the second line, which is a yang line, so it is called "soft treads on the hard." "Foot" means to tread. This sentence explains the meaning of the Hexagram of Foot. "Joyful and responding to Heaven, thus treading on the tiger's tail, the tiger does not bite, and there is success" explains the reason for "the tiger does not bite, and there is success." The third line is in the body of the Hexagram of Joy, and Joy is characterized by joyfulness. It corresponds with the top line, which is in the body of Heaven. Heaven represents strength and uprightness. Joyfulness corresponds with the strength and uprightness of Heaven, and thus does not suffer harm. Therefore, even though he treads on the tiger's tail, the tiger does not bite him, and he achieves success. If this joyfulness were used to correspond with the soft, it would become a path of deceit. Because it is used to correspond with the strength and uprightness, it is thus auspicious.

剛中正，履帝位而不疚，光明也。言五之德。[疏]正義曰：“剛中正履帝位”者，謂九五也。以剛處中，得其正位，居九五之尊，是“剛中正履帝位”也。“而不疚光明”者，能以剛中而居帝位，不有疚病，由德之光明故也。此一句贊明履卦德養之美，於經無所釋也。

The Commentary on the Judgment continues: "It is strong, upright, and just; it occupies the imperial position without regret, which is brightness." Wang Bi's annotation merely points out that this is talking about the virtue of the Nine in the Fifth. Kong Yingda further explains that what is meant by "strong, upright, and just; occupying the imperial position" refers specifically to the Nine in the Fifth, which is yang and occupies the center of the upper trigram, and is in the correct position, thus being in the supreme position of the Nine in the Fifth. This is what is meant by "strong, upright, and just; occupying the imperial position." As for "without regret, brightness," it means that one can occupy the imperial position with a strong, upright, and just nature without leaving any faults or deficiencies, relying on the brightness of virtue. This sentence is merely praising the beauty of moral cultivation in the Book of Changes, and does not provide any explanation for the line statements of the hexagram.

《象》曰：上天下澤，履。君子以辯上下、定民志。[疏]正義曰：天尊在上，澤卑處下，君子法此履卦之象，以分辯上下尊卑，以定正民之志意，使尊卑有序也。但此履卦名合二義，若以爻言之，則在上履踐於下，六三“履”九二也。若以二卦上下之象言之，則“履”，禮也，在下以禮承事於上。此象之所言，取上下二卦卑承尊之義，故云“上天下澤，履”。但易合萬象，反覆取義，不可定為一體故也。

The Image Commentary says: "Heaven above and marsh below, the卦 of Footsteps. The superior man takes this image to distinguish the superior and inferior, and to establish the people's minds." Kong Yingda's commentary explains that Heaven is exalted and occupies the upper position, while the marsh is humble and occupies the lower position. The superior man takes the image of the卦 of Footsteps to distinguish the proper roles of superior and inferior, to establish the people's minds, and to ensure that the superior and inferior each have their proper place. However, the name of the卦 "Footsteps" contains two meanings: from the perspective of the lines, it is the one above stepping on the one below, that is, the line six in the third position stepping on the line nine in the second position; from the perspective of the image of the upper and lower trigrams, "Footsteps" refers to "ritual," which is the inferior using ritual to serve the superior. Here, what the Image Commentary is referring to is the meaning of the upper trigram being supported by the lower trigram, so it says "Heaven above and marsh below, the卦 of Footsteps." One should know that the Zhou Changes encompass all things, and a single卦 can have multiple meanings, so one cannot rigidly fix on a single interpretation.

初九：素履往，無咎。處履之初，為履之始，履道惡華，故素乃無咎。處履以素，何往不從？必獨行其願，物無犯也。[疏]正義曰：處履之始，而用質素，故往而無咎。若不以質素，則有咎也。《象》曰：素履之往，獨行原也。[疏]正義曰：“獨行願”者，釋“素履”之往，它人尚華，己獨質素，則何咎也？故獨行所願，則物無犯也。

The line statement of the first line says: "Going with simplicity, there is no blame." Wang Bi explains that the first line is at the beginning of the "Foot" hexagram, representing the starting point of the path of practice. The path of practice most avoids superficiality, so maintaining simplicity leads to no blame. When practicing, if one remains simple and pure, going anywhere will not meet resistance. One can simply follow one's own will, and external things will not interfere. Kong Yingda further explains that being at the beginning of the path of practice and using the way of simplicity and purity leads to no blame; if one does not maintain simplicity, there will be blame. The Image Commentary says: "Going with simplicity, it is the original nature of solitary action." Kong Yingda's commentary explains that "solitary action" refers to the reason for "going with simplicity" — while others value superficiality, only one who maintains simplicity will have no blame. Therefore, one can simply follow one's own will, and external things will not interfere.

九二：履道坦坦，幽人貞吉。履道尚謙，不喜處盈，務在致誠，惡夫外飾者也。而二以陽處陰，履於謙也。居內履中，隱顯同也。履道之美，於斯為盛。故“履道坦坦”，無險厄也。在幽而貞，宜其吉。[疏]“九二”至“幽人貞吉”。○正義曰：“履道坦坦”者，坦坦，平易之貌。九二以陽處陰，履於謙退，已能謙退，故“履道坦坦”者，易無險難也。“幽人貞吉”者，既無險難，故在幽隱之人，守正得吉。○注“履道尚謙”至“宜其吉”。○正義曰：“履道尚謙”者，言履踐之道，貴尚謙退，然後乃能踐物。“履”又為禮，故“尚謙”也。“居內履中，隱顯同”者，“履道尚謙”，不喜處盈，然以陽處陰，尚於謙德。“居內履中”，以信為道，不以居外為榮，處內為屈。若居在外，亦能履中謙退，隱之與顯，在心齊等，故曰“隱顯同”也。“在幽而貞，宜其吉”者，以其在內卦之中，故云“在幽”也。謙而得中，是貞正也。“在幽”能行此正，故曰“宜其吉”。

The line statement of the second line says: "Walking the path is smooth and level, the reclusive person remains steadfast and attains good fortune." Wang Bi's commentary explains that the practice of the path values humility and retreat, and does not like to be in a position of fullness. It focuses on cultivating sincere intentions and dislikes superficial adornments. The second line, with a yang line in a yin position, is precisely practicing humility and retreat. It is located in the inner trigram and is in the central position. Whether in obscurity or in prominence, it remains the same. The beauty of the practice of the path reaches its peak here, so it says "walking the path is smooth and level," which means the path is smooth and free from danger. Being in obscurity while maintaining correctness leads to good fortune, which is appropriate. Kong Yingda's commentary explains the line statement from "nine two" to "the reclusive person remains steadfast and attains good fortune." The justice says: "Walking the path is smooth and level," "smooth and level" refers to a path that is easy to walk. The second line, with a yang line in a yin position, practices the virtue of humility and retreat. Since it itself practices humility and retreat, "walking the path is smooth and level" means it is easy and free from danger. "The reclusive person remains steadfast and attains good fortune" means that since there is no danger, a person in obscurity who remains correct can attain good fortune. The following explains Wang Bi's commentary from "walking the path values humility" to "it is appropriate for good fortune." The justice says: Wang's commentary on "walking the path values humility" means that the practice of the path values humility and retreat, and only then can one practice it in relation to things. "Walking" is also interpreted as "ritual," so humility is valued. Wang's commentary on "residing in the inner trigram and practicing the central path, being the same in obscurity and prominence" means that the practice of the path values humility and retreat, and does not like to be in a position of fullness. The second line, with a yang line in a yin position, precisely values humility. It resides in the inner trigram and practices the central path, based on sincerity, not regarding being in the outer trigram as honor or being in the inner trigram as委屈. If it were in the outer trigram, it could still maintain humility and retreat—obscurity and prominence are treated equally in the heart, so it is said "being the same in obscurity and prominence." Wang's commentary on "being in obscurity while remaining correct, it is appropriate for good fortune" is because the second line is in the inner trigram, so it is said "being in obscurity." Being humble and remaining in the center is correct. Being in obscurity while practicing this correctness is why it is said "it is appropriate for good fortune."

《象》曰：“幽人貞吉”，中不自亂也。[疏]正義曰：“中不自亂”者，釋“幽人貞吉”，以其居中，不以危險而自亂也。既能謙退幽居，何有危險自亂之事？

The Image Commentary says: "The 'solitary person upholding uprightness brings good fortune' is because he remains centered and does not become disordered. " Kong Yingda's commentary explains that "remaining centered and not becoming disordered" is an explanation of "the solitary person upholding uprightness brings good fortune." Since nine two is in the central position of the lower trigram, it is not disturbed by danger and does not lose its composure. If one can retreat humbly and remain quiet and secluded, how could there be any danger causing disorder?

六三：眇能視，跛能履。履虎尾，咥人凶。武人為于大君。居“履”之時，以陽處陽，猶曰不謙，而況以陰居陽，以柔乘剛者乎？故以此為明眇目者也，以此為行跛足者也，以此履危見咥者也。志在剛健，不修所履，欲以陵武於人，“為于大君”，行未能免於凶，而志存於五，頑之甚也。[疏]“六三眇能視”至“武人為于大君”。○正義曰：“眇能視，跛能履”者，居“履”之時，當須謙退。今六三以陰居陽，而又失其位，以此視物，猶如眇目自為能視，不足為明也；以此履踐，猶如跛足自為能履，不足與之行也。“履虎尾咥人凶”者，以此履虎尾，咥齧於人，所以凶也。“武人為于大君”者，行此威武加陵於人，欲自“為于大君”，以六三之微，欲行九五之志，頑愚之甚。

The Line Statement of the Third Line says: "Blind in one eye yet able to see, lame yet able to walk. Treading on a tiger's tail, the tiger bites, resulting in misfortune. A warrior seeks to serve the great sovereign." Wang Bi's commentary explains: In the hexagram of "Following," which emphasizes humility and retreat, even a yang line in a yang position is considered insufficiently humble. How much more so when the Sixth Line is a yin line in a yang position, using its weakness to overpower strength? Therefore, with such qualities, one's vision is like that of a one-eyed person; one's movement is like that of a lame person; treading on dangerous ground leads to being bitten by a tiger. It is stubborn and unwilling to cultivate its proper path, attempting to bully others with force, and foolishly seeking to serve the great sovereign. Kong Yingda's commentary explains the passage from "Blind in one eye yet able to see" to "A warrior seeks to serve the great sovereign." The "Justice" says: "Blind in one eye yet able to see" means that in the hexagram of "Following," one should be humble and retreat, but the Sixth Line is a yin line in a yang position and has lost its proper place. With such a state, seeing things is like a one-eyed person who thinks he can see, but is actually not clear-sighted; walking is like a lame person who thinks he can walk, but is not fit to walk with others. "Treading on a tiger's tail, the tiger bites, resulting in misfortune" means that with such qualities, one treads on a tiger's tail, and the tiger turns back to bite, resulting in misfortune. "A warrior seeks to serve the great sovereign" means that it exerts its strength, dominates others, and wants to serve the great sovereign. With such a weak position, yet wanting to fulfill the aspirations of the Nine-Five sovereign, it is foolish beyond measure.

《象》曰：“眇能視”，不足以有明也。“跛能履”，不足以與行也。咥人之凶，位不當也。“武人為于大君”，志剛也。[疏]“《象》曰眇能視”至“武人為于大君志剛也”。○正義曰：“不足以有明”者，釋“眇能視物”。目既隆眇，假使能視，無多明也。“不足以與行”者，解“跛能履”。足既蹇跛，假使能履，行不能遠，故云“不足以與行”也。“位不當”者，釋“咥人之凶”。所以被咥見凶者，緣居位不當，為以陰處陽也。“志剛”者，釋“武人為于大君”。所以陵武加人，欲為大君，以其志意剛猛，以陰而處陽，是志意剛也。

The Image Commentary says: "Because of 'dim eyesight,' it is not sufficient for clear vision. 'Lame but able to walk,' it is not enough for travel. The凶 (misfortune) of biting people is due to an inappropriate position. 'A warrior serves the great king' shows a strong will." Kong Yingda's commentary explains this passage from "dim eyesight" to "a warrior serves the great king, showing a strong will." The正义 (justification) says: "Not being sufficiently bright" refers to "dim eyesight"—although one eye is blind, even if the other can see, it is not very clear. "Not enough for travel" explains "lame but able to walk"—although one can walk, since the foot is crippled, one cannot walk far, hence "not enough for travel." "Inappropriate position" explains "the misfortune of biting people"—one suffers misfortune by biting others because the position occupied is inappropriate; the third line is a yin line in a yang position. "Strong will" explains "a warrior serves the great king"—it is because of a strong will that one displays martial prowess and aspires to become the great king. A yin quality occupying a yang position is the manifestation of a strong will.

九四：履虎尾，愬愬，終吉。逼近至尊，以陽承陽，處多懼之地，故曰：“履虎尾，愬愬”也。然以陽居陰，以謙為本，雖處危懼，終獲其志，故“終吉”也。[疏]正義曰：“履虎尾愬愬”者，逼近五之尊位，是“履虎尾”近其危也。以陽承陽，處嫌隙之地，故“愬愬”危懼也。“終吉”者，以陽居陰，意能謙退，故終得其吉也。《象》曰：“愬愬終吉”，志行也。[疏]正義曰：“志行”者，釋“愬愬終吉”。初雖“愬愬”，終得其吉，以謙志得行，故“終吉”也。

The text of the fourth line says: "To tread on a tiger's tail, with anxiety and fear, ultimately leads to good fortune." Wang Bi explains that the nine in the fourth line is close to the nine in the fifth line, the supreme position, and is a yang line following another yang line, thus being in a position of great suspicion and fear, hence "to tread on a tiger's tail, with anxiety and fear" — "anxiety and fear" refers to a state of caution and unease. However, since it is a yang line in a yin position, it bases itself on humility and retreat. Although in a dangerous and fearful situation, it ultimately fulfills its aspirations, hence "ultimately leads to good fortune." Kong Yingda further explains that "to tread on a tiger's tail, with anxiety and fear" refers to the nine in the fourth line approaching the supreme position of the nine in the fifth line, like treading on a tiger's tail and nearing danger; being a yang line following another yang line, it is in a position prone to suspicion and discord, hence "anxiety and fear" and a state of fear. As for "ultimately leads to good fortune," it refers to the nine in the fourth line being a yang line in a yin position, thus having the virtue of humility and retreat, which allows it to ultimately achieve good fortune. The Image Commentary says: "Because of 'anxiety and fear, ultimately leads to good fortune,' the aspiration is fulfilled." Kong Yingda's commentary explains that "the aspiration is fulfilled" refers to the explanation of "anxiety and fear, ultimately leads to good fortune" — although initially anxious and fearful, it ultimately achieves good fortune because the aspiration of humility and retreat is carried out, hence "ultimately leads to good fortune."

九五：夬履，貞厲。得位處尊，以剛決正，故曰“夬履貞厲”也。履道惡盈而五處尊，是以危。[疏]正義曰：“夬履”者，夬者，決也。得位處尊，以剛決正，履道行正，故夬履也。“貞厲”者，厲，危也。履道惡盈，而五以陽居尊，故危厲也。《象》曰：“夬履，貞厲”，位正當也。[疏]正義曰：“位正當”者，釋“夬履貞厲”之義。所以“夬履貞厲”者，以其位正，當處在九五之位，不得不決斷其理，不得不有其貞厲，以位居此地故也。

The text of the fifth line (Nine Five) says: "Decisive action, firmness with danger." Wang Bi explains that the Nine Five occupies the correct position and holds the exalted position, using its strong and vigorous nature to make decisive decisions along the correct path, hence it is said "Decisive action, firmness with danger." However, the way of practice is most dangerous when it is full, and the Nine Five is precisely in the most exalted position, thus there is danger. Kong Yingda further explains that "Decisive action" refers to "Decide," meaning that the Nine Five holds the exalted position, using its strong and vigorous nature to act decisively, practicing correctly, hence it is called "Decisive action." As for "firmness with danger," "danger" means peril; the way of practice dislikes fullness, and the Nine Five, with a Yang line in the exalted position, is thus correct but close to danger. The "Image Commentary" says: "Decisive action, firmness with danger," because the position is correct. Kong Yingda's commentary explains that "position is correct" is explaining the meaning of "Decisive action, firmness with danger"—why it is both "Decisive action" and "firmness with danger" is because it is in the correct position, the position of Nine Five: being in this position, one cannot avoid making decisive decisions, and thus cannot avoid the situation of being correct yet close to danger.

上九：視履考祥，其旋元吉。禍福之祥，生乎無所履，處履之極，履道成矣，故可“視履”而“考祥”也。居極應說，高而不危，是其旋也。履道大成，故“元吉”也。[疏]正義曰：“視履考祥”者，祥謂徵祥。上九處履之極，履道已成，故視其所履之行；善惡得失，考其禍福之徵祥。“其旋元吉”者，旋謂旋反也。上九處履之極，下應兌說，高而不危，是其不墜於“履”，而能旋反行之，履道大成，故“元吉”也。《象》曰：“元吉”，在上大有慶也。[疏]正義曰：“大有慶”者，解“元吉”在上之義。既以“元吉”而在上九，是大有福慶也，以有福慶，故在上元吉也。

The text of the "Line Statement" for the top line (Upper Nine) says: "Looking back on one's steps and examining the signs, turning around brings great good fortune." Wang Bi's commentary explains that omens of good or bad fortune inherently arise from human actions. The Upper Nine is at the extreme of the "Foot" hexagram, having completed the practice of proper conduct, so it can look back on its path and examine the signs of good or bad fortune. It is in the highest position but corresponds to "Dui" (Lake), which represents harmony and joy. Although in a high position, it is not in danger, which is called "turning around" — the ability to look back and reflect. Since the practice of proper conduct has been fully accomplished, it is "great good fortune." Kong Yingda further explains that "looking back on one's steps and examining the signs" refers to examining the signs. "Xiang" (sign) refers to omens. The Upper Nine is at the extreme of the "Foot" hexagram, having completed the practice of proper conduct, so it looks back on its actions, examining the good and bad, to determine the signs of good or bad fortune. "Turning around brings great good fortune" means "turning around" is to look back and reflect. The Upper Nine is in the highest position and corresponds to the body of "Dui" (Lake), which represents harmony and joy. Although in a high position, it is not in danger, indicating it has not made a mistake in its conduct and can still look back and continue its path. The practice of proper conduct has been fully accomplished, hence "great good fortune." The "Image Commentary" says: "Great good fortune, there is great celebration at the top." Kong Yingda's commentary explains that "great celebration" is explaining the reason for "great good fortune" appearing at the top. "Great good fortune" appearing at the top indicates a great blessing. Because of this great blessing, one who is at the top position can achieve "great good fortune."

乾下坤上。泰：小往大來，吉亨。[疏]正義曰：陰去故“小往”，陽長故“大來”，以此吉而亨通。此卦亨通之極，而四德不具者，物既太通，多失其節，故不得以為元始而利貞也。所以《象》云“財成”、“輔相”，故四德不具。

The hexagram Tai has the lower trigram Qian (Heaven) and the upper trigram Kun (Earth). The hexagram statement says: "Tai, small things recede and great things come, auspicious and smooth." Kong Yingda's commentary explains that the retreat of yin energy is called "small things recede," and the growth of yang energy is called "great things come," hence achieving auspiciousness and smoothness. This hexagram reaches the extreme of smoothness, yet its hexagram statement does not include the four virtues of "origin, smoothness, benefit, and uprightness." This is because when things are overly smooth, they often lose their measure, so it cannot be considered as "origin" and "uprightness." For this reason, the Image Commentary says that the gentleman should "assist in the way of Heaven and Earth" and "support the suitability of Heaven and Earth," indicating that the four virtues are not fully present here.

《彖》曰：“泰，小往大來，吉亨”，則是天地交而萬物通也，上下交而其志同也。內陽而外陰，內健而外順，內君子而外小人。君子道長，小人道消也。[疏]“《彖》曰泰小往大來”至“小人道消也”。○正義曰：“泰，小往大來，吉亨，則是天地交而萬物通”者，釋此卦“小往大來吉亨”名為“泰”也。所以得名為“泰”者，止由天地氣交而生養萬物，物得大通，故云“泰”也。“上下交而其志同”者，此以人事象天地之交。上謂君也。下謂臣也，君臣交好，故志意和同。“內陽而外陰，內健而外順”，內健則內陽，外順則外陰。內陽外陰據其象，內健外順明其性，此說泰卦之德也。陰陽言爻，健順言卦。此就卦爻釋“小往大來吉亨”也。“內君子而外小人，君子道長，小人道消”者，更就人事之中，釋“小往大來吉亨”也。

The Commentary on the Judgment says: "The hexagram Tai means 'small things go away and great things come in, which is auspicious and smooth.' This is because the heavens and earth interact and all things are connected, and the superior and inferior interact and their wills are in harmony. The inner trigram is yang and the outer trigram is yin, the inner trigram is strong and the outer trigram is smooth, the inner contains the gentleman and the outer contains the petty person. The way of the gentleman grows longer, and the way of the petty person declines." Kong Yingda's commentary explains this passage from "Tai, small things go away and great things come in" to "the way of the petty person declines." The commentary says: the phrase "Tai, small things go away and great things come in, which is auspicious and smooth, thus the heavens and earth interact and all things are connected" explains why this hexagram is named Tai. It is called Tai because the two energies of heaven and earth interact and generate all things, allowing all things to be connected and flourish. The phrase "the superior and inferior interact and their wills are in harmony" uses human affairs to illustrate the interaction between heaven and earth: "superior" refers to the ruler, "inferior" refers to the minister. When the ruler and minister are harmonious, their wills are in agreement. The phrase "the inner trigram is yang and the outer trigram is yin, the inner trigram is strong and the outer trigram is smooth" means that the inner trigram is strong, which is yang, and the outer trigram is smooth, which is yin. Saying "inner yang and outer yin" refers to the lines, while saying "inner strength and outer smoothness" refers to the nature and disposition. This is explaining the virtue of the hexagram Tai. "Yin and yang" refers to the lines, while "strength and smoothness" refers to the trigrams. This part explains "small things go away and great things come in, which is auspicious and smooth" from the perspective of the structure of the hexagram and its lines. The phrase "the inner contains the gentleman and the outer contains the petty person, the way of the gentleman grows longer, and the way of the petty person declines" is another explanation of "small things go away and great things come in, which is auspicious and smooth" from the perspective of human affairs.

《象》曰：天地交，泰。后以財成天地之道，輔相天地之宜，以左右民。泰者，物大通之時也。上下大通，則物失其節，故財成而輔相，以左右民也。

The Image Commentary says: "Heaven and Earth interacting, resulting in the state of Tai. The ruler then uses resources to complete the way of Heaven and Earth, assists and coordinates with the suitability of Heaven and Earth, to guide the people." Wang Bi's commentary explains: "Tai" is the time when all things are greatly connected and unimpeded; however, if upper and lower are entirely unimpeded, all things may lose their proper order and measure, so the ruler must impose regulation and completion, assist and coordinate to nurture the people.

[疏]“《象》曰天地交泰”至“以左右民”。○正義曰：“后以財成天地之道”者，由物皆通泰，則上下失節。後，君也。於此之時，君當翦財，成就天地之道。“輔相天地之宜”者，相，助也。當輔助天地所生之宜。“以左右民”者，左右，助也，以助養其人也。“天地之道”者，謂四時也，冬寒、夏暑、春生、秋殺之道。若氣相交通，則物失其節。物失其節，則冬溫、夏寒、秋生、春殺。君當財節成就，使寒暑得其常，生殺依其節，此天地自然之氣，故云“天地之道”也。“天地之宜”者，謂天地所生之物各有其宜。若《大司徒》云“其動物植物”，及《職方》云楊州其貢宜稻麥，雍州其貢宜黍稷。若天氣大同，則所宜相反。故人君輔助天地所宜之物，各安其性，得其宜，據物言之，故稱“宜”也。此卦言“後”者，以不兼公卿大夫，故不云君子也。兼通諸侯，故不得直言先王，欲見天子諸侯，俱是南面之君，故特言“後”也。

Kong Yingda's commentary explains the section from "Heaven and Earth Interact, Greatness" to "To assist the people" in the Image Commentary. The commentary says: "The ruler should regulate and complete the way of Heaven and Earth" because when all things are unimpeded and flourishing, the superior and inferior lose their proper order. "After" refers to the ruler, who should then regulate and restrain to complete the way of Heaven and Earth. "To assist the suitable conditions of Heaven and Earth" means "assist" and the ruler should help the things produced by Heaven and Earth to each have their proper conditions. "To assist the people" means "assist" as well, that is, to help nurture the people. The "way of Heaven and Earth" here refers to the four seasons—the constant way of winter cold, summer heat, spring growth, and autumn killing. If the yin and yang energies flow continuously without restraint, things will lose their proper order, and this would result in winter becoming warm, summer becoming cold, autumn producing growth, and spring causing killing. The ruler should regulate and complete this, so that cold and heat each keep their proper time, and growth and killing each follow their proper season. This is the natural way of Heaven and Earth, so it is called the "way of Heaven and Earth." The "suitable conditions of Heaven and Earth" refers to the proper conditions for the things produced by Heaven and Earth. For example, the Zhou Li, the Grand Master of the People, discusses the animals and plants of different regions, and the official in charge of the regions describes the Yuzhou region offering rice and wheat, and the Yongzhou region offering millet and sorghum. If the climate were the same everywhere, the suitable conditions for each region would conflict with each other. Therefore, the ruler should assist the suitable conditions of Heaven and Earth, allowing each thing to have its own nature and proper condition—this is speaking about things, so it is called "suitable conditions." This hexagram is called "after" because "after" does not refer to the ministers, scholars, and officials, so it does not say "the gentleman"; it also refers to the feudal lords, so it cannot directly say "the former kings." This is to show that the Son of Heaven and the feudal lords are both rulers facing the people to the south, so it specially uses the term "after."

初九：拔茅茹，以其匯，征吉。茅之為物，拔其根而相牽引者也。“茹”，相牽引之貌也。三陽同志，俱志在外，初為類首，已舉則從，若“茅茹”也。上順而應，不為違距，進皆得志，故以其類“征吉”。[疏]正義曰：“拔茅茹”者，初九欲往於上，九二、九三，皆欲上行，已去則從，而似拔茅舉其根相牽茹也。“以其匯”者，匯，類也，以類相從。“征吉”者，徵，行也。上坤而順下，應於乾，己去則納，故征行而吉。《象》曰：“拔茅”、“征吉”，志在外也。[疏]正義曰：“志在外”者，釋“拔茅征吉”之義。以其三陽志意皆在於外，己行則從，而似“拔茅征行”而得吉。此假外物以明義也。

The line statement of the first line says: "Pulling up wild hemp, with its roots connected, moving forward brings good fortune." Wang Bi explains that wild hemp, when one root is pulled, the connected roots are drawn along; "茹" means mutual connection. The lower trigram of the "Tai" hexagram has three yang lines with the same aspirations, all wanting to move upward. The first line, being the leader of its kind, when it moves, the others follow, just as pulling up hemp roots connected together. The upper trigram is yin and responsive, not opposing or obstructing, so the three yang lines can achieve their aspirations, thus moving forward with good fortune. Kong Yingda further explains that "pulling up wild hemp" refers to the first line wanting to move upward, while the second and third lines also want to move upward. When the first line moves, the others follow, like pulling up hemp and drawing along the connected roots. "With its kind" refers to "汇," meaning class or kind, that is, following those of the same kind. "Moving forward brings good fortune" means "征" is movement; the upper trigram is "Kun" and is submissive to the lower, corresponding with "Qian." When one moves, it is accepted, thus movement brings good fortune. The "Image Commentary" says: "Pulling up hemp, moving forward brings good fortune, because the aspirations are outside." Kong Yingda's commentary explains that "aspirations outside" explains the meaning of "pulling up hemp, moving forward brings good fortune" — because the three yang lines have their aspirations in the outer trigram. When one moves, the others follow, like pulling up hemp and moving forward, thus achieving good fortune. This uses external objects to explain the meaning.

九二：包荒，用馮河，不遐遺，朋亡。得尚于中行。體健居中而用乎“泰”，能包含荒穢，受納“馮河”者也。用心弘大，無所遐棄，故曰“不遐遺”也。無私無偏，存乎光大，故曰“朋亡”也。如此乃可以“得尚于中行”。尚，尤配也。“中行”，謂五。[疏]正義曰：“包荒用馮河”者，體健居中，而用乎“泰”，能包含荒穢之物，故云“包荒”也。“用馮河”者，無舟渡水，馮陵於河，是頑愚之人，此九二能包含容受，故曰“用馮河”也。“不遐遺”者，遐，遠也。遺，棄也。用心弘大，無所疏遠棄遺於物。“朋亡”者，得中無偏，所在皆納，無私於朋黨之事，“亡，無也”，故云“朋亡”也。“得尚于中行”者，“中行”謂六五也，處中而行，以九二所為如此。尚，配也，得配六五之中也。《象》曰：“包荒”，“得尚于中行”，以光大也。[疏]正義曰：釋“得尚中行”之義。所以包荒、得配此六五之中者，以無私無偏，存乎光大之道，故此包荒。皆假外物以明義也。

The line statement of the second line says: "It embraces the wild and desolate, uses the bold act of crossing the river without a boat, does not neglect those far away, has no factional loyalty, and is esteemed in the middle way." Wang Bi explains that the second line, with its strong and vigorous nature, is in the center of the lower trigram, in a time of smooth and favorable circumstances, thus being able to embrace the wild and desolate, and accept the bold act of crossing the river without a boat. It has a broad and great mind, not neglecting those who are distant, so it says "does not neglect those far away"; it is impartial and unbiased, with a heart devoted to brightness and vastness, so it says "has no factional loyalty." Only by doing so can it "be esteemed in the middle way." "Shang" means to match, and "zhongxing" refers to the fifth line. Kong Yingda further explains that "embracing the wild and desolate" means that the second line, with its strong and vigorous nature in the center, in a time of smooth and favorable circumstances, can embrace the wild and desolate things, so it is called "embracing the wild and desolate." As for "using the bold act of crossing the river," "crossing the river without a boat" refers to crossing the river on foot without a boat, which is the act of a foolish and reckless person. The second line, however, can embrace and accept such people, so it is called "using the bold act of crossing the river." As for "not neglecting those far away," "xia" means far, and "yi" means to abandon, meaning that with a broad and great mind, it does not abandon people because they are distant. As for "has no factional loyalty," it means that it is in the center and has no bias, accepting anyone who comes, not engaging in factional activities; "wang" here means "no," so it says "has no factional loyalty." As for "being esteemed in the middle way," "zhongxing" refers to the fifth line, which is in the center and acts accordingly. The second line's actions being like this, "shang" means to match, that is, it can match the middle way of the fifth line. The Image Commentary says: "Embracing the wild and desolate, being esteemed in the middle way," this is to illustrate the great and broad nature. Kong Yingda's commentary explains this as explaining the meaning of "being esteemed in the middle way"—the second line can embrace the wild and desolate and match the middle way of the fifth line, precisely because it is impartial and unbiased, with a heart devoted to the way of brightness and vastness, so it has this "embracing the wild and desolate" capacity. All of these use external things to explain the principles.

九三：無平不陂，無往不復。艱貞無咎。勿恤其孚，于食有福。乾本上也，坤本下也，而得泰者，降與升也。而三處天地之際，將復其所處。復其所處，則上守其尊，下守其卑，是故無往而不復也，無平而不陂也。處天地之將閉，平路之將陂，時將大變，世將大革，而居不失其正，動不失其應，艱而能貞，不失其義，故“無咎”也。信義誠著，故不恤其孚而自明也，故曰“勿恤其孚，于食有福”也。

The line statement of the third line says: "There is no level ground without slope, no going without return. Endurance and uprightness bring no blame. Do not worry about others' trust, for there will be blessings in food." Wang Bi's commentary explains: "Qian" should be above and "Kun" should be below. Now it becomes "Tai" because Heaven descends and Earth ascends, and the upper and lower parts interact. The ninth line of the third position is exactly at the boundary where Heaven and Earth meet. The two elements are about to return to their original places. Once each returns to its proper position, the superior one maintains its dignity and the inferior one maintains its humility. Therefore, there is no going without return, and no level ground without slope. It is at the moment when Heaven and Earth are about to close, and the level road is about to become sloped, a time of great change and transformation in the world. Yet it remains upright and appropriate in its dwelling and actions. In hardship, it still maintains uprightness and does not lose the proper principles, thus "no blame." Its sincerity is already evident and clear, so there is no need to worry about others' belief in it. Naturally, people will understand, hence "do not worry about others' trust, for there will be blessings in food."

[疏]“九三無平不陂”至“于食有福”。○正義曰：“無平不陂”者，九三處天地相交之際，將各分復其所處。乾體初雖在下，今將復歸於上，坤體初雖在上，今欲復歸於下，是初始平者，必將有險陂也。初始往者，必將有反覆也。無有平而不陂，無有往而不復者，猶若元在下者而不在上，元在下者而不歸下也。“艱貞無咎”者，已居變革之世，應有危殆，只為己居得其正，動有其應，艱難貞正，乃得“無咎”。“勿恤其孚，于食有福”者，恤，憂也；孚，信也。信義先以誠著，故不須憂其孚信也。信義自明，故於食祿之道，自有福慶也。

Kong Yingda's commentary explains the line statement of the third line from "wu ping bu bi" to "yu shi you fu." The commentary says: "wu ping bu bi" means that the third line is located at the place where heaven and earth intersect, and the upper and lower parts are about to return to their original positions. The "Qian" element, which was originally below, is now returning to the upper position; the "Kun" element, which was originally above, is now returning to the lower position. Therefore, what was originally flat will now become dangerous and uneven; what was originally going out will now return. Thus, there is no such thing as flat without slope, and no such thing as going out without returning. It is like the one originally below will not always remain below, and the one originally above will not always remain above (the original text has an error, and the two instances of "yuan zai xia zhe" should have one be "yuan zai shang zhe"). "Jian zhen wu jiu" means that the third line is in a time of change and should be in danger, but because it is in the correct position and its movement has a response, it can maintain its sincerity in hardship and thus achieve "wu jiu." "Wu xu qi fu, yu shi you fu" means "xu" is worry, and "fu" is sincerity. Since righteousness and trust have already been clearly demonstrated, there is no need to worry about others' belief in oneself. Since righteousness is evident without words, then in enjoying the benefits of food and sustenance, there will naturally be blessings.

○注“將復其所處”至“于食有福也”。○正義曰：“將復其所處”者，以泰卦“乾體”在下，此九三將棄三而向四，是將復其乾之上體所處也。泰卦“坤體”在上，此六四今將去四而歸向初，復其“坤體”所處也。“處天地之將閉，平路之將陂”者，天將處上，地將處下，閉而不通，是“天地之將閉”也。所以往前通泰，路無險難，自今巳後，時既否閉，路有傾危，是“平路之將陂”也。此因三之向四，是下欲上也。則上六將歸於下，是上欲下也，故云“復其所處”也。“信義誠著”者，以九三居不失正，動不失應，是信義誠著也。“故不恤其孚而自明”者，解“于食有福”，以信義自明，故飲食有福。

The explanation from Wang Bi's commentary from "Will return to its proper place" to "there is fortune in food" is as follows. Kong Yingda's commentary states that Wang Bi's explanation of "Will return to its proper place" refers to the "Qian" trigram in the "Tai" hexagram originally being at the bottom, but now the Nine in the Third is moving away from the third position towards the fourth, which is returning to the position "Qian" should be at the top. The "Kun" trigram in the "Tai" hexagram originally being at the top, but now the Six in the Fourth is moving away from the fourth position towards the first, which is returning to the position "Kun" should be at the bottom. Wang Bi's explanation of "In the closing of heaven and earth, the level road will become uneven" refers to heaven returning to the top and earth returning to the bottom, thus becoming blocked and uncommunicative, which is "the closing of heaven and earth." Previously, everything was smooth and unimpeded, but now the time has turned to a closed state, and the road will become dangerous, which is "the level road will become uneven." This is explained in terms of the Nine in the Third moving towards the fourth position, which is the lower moving upward; correspondingly, the Six at the Top is moving downward, which is the upper moving downward, so it is said "returning to its proper place." Wang Bi's explanation of "Trust and righteousness are genuinely evident" is because the Nine in the Third remains upright in its position and acts appropriately, thus trust and righteousness are clearly evident. Wang Bi's explanation of "Therefore, without worrying about trust, it is self-evident" is explaining "there is fortune in food" — since trust and righteousness are naturally evident, therefore matters of food and sustenance will bring fortune.

《象》曰：“無往不復”，天地際也。天地將各分復之際。[疏]正義曰：“天地際”者，釋“無往不復”之義。而三處天地交際之處，天體將上，地體將下，故往者將復，平者將陂。

The Image Commentary says: "There is no going without returning," which refers to the boundary between heaven and earth. Wang Bi explains that this is the moment when heaven and earth are about to separate and return to their respective positions. Kong Yingda further elaborates that "the boundary between heaven and earth" explains the meaning of "there is no going without returning." The ninth line in the third position is precisely at the place where heaven and earth meet. At this time, the heavenly body is about to rise and the earthly body is about to descend, so what goes out will return, and what is level will become uneven.

六四：翩翩，不富以其鄰。不戒以孚。乾樂上復，坤樂下復，四處坤首，不固所居，見命則退，故曰“翩翩”也。坤爻皆樂下，已退則從，故不待富而用其鄰也。莫不與已同其志願，故不待戒而自孚也。[疏]正義曰：“六四翩翩”者，四主坤首，而欲下復，見命則退，故翩翩而下也。“不富以其鄰”者，以，用也。“鄰”謂五與上也。今己下復，眾陰悉皆從之，故不待財富而用其鄰。“不戒以孚”者，鄰皆從己，共同志願，不待戒告而自孚信以從已也。《象》曰：“翩翩不富”，皆失實也。“不戒以孚”，中心願也。[疏]正義曰：“皆失實”者，解“翩翩不富”之義，猶眾陰皆失其本實所居之處，今既見命，翩翩樂動，不待財富，並悉從之，故云“皆失實”也。“不戒以孚中心願”者，解“不戒以孚”之義，所以不待六四之戒告，而六五、上六，皆以孚信者，由中心皆願下復，故不待戒而自孚也。

The Line Statement of the Fourth Line says: "Pian pian, bu fu yi qi lin, bu jie yi fu." Wang Bi's commentary explains: "Qian" delights in returning to the upper position, and "Kun" delights in returning to the lower position. The Fourth Line is the first line of the "Kun" trigram and does not remain fixed in its current position. Upon seeing the command, it retreats immediately, hence "pian pian" — the light and swift descent. Since all the lines of the "Kun" trigram delight in descending, once this line retreats, the others follow. Therefore, it does not need to rely on wealth to lead the neighboring lines. All the lines share the same intention, so there is no need for warning, and they naturally believe. Kong Yingda further explains: the phrase "the Fourth Line is pian pian" refers to the Fourth Line, being the first line of the "Kun" trigram, wanting to return to its original position. Upon seeing the command, it retreats, hence it descends gracefully. The phrase "not rich with its neighbor" means "with" is to use, and "neighbor" refers to the Fifth and Sixth Lines. Now that this line returns, all the yin lines follow, so it does not need to rely on wealth to lead the neighboring lines. The phrase "without warning, with sincerity" means that the neighboring lines all follow this line and share the same intention, so there is no need for warning, and they naturally follow with sincerity. The Image Commentary says: "Pian pian, not rich" means all have lost their real positions. "Without warning, with sincerity" means the inner wish. Kong Yingda's commentary explains: "All have lost their real positions" explains the meaning of "pian pian, not rich." Just like all the yin lines have left their original positions. Now that they see the command, they joyfully act, without using wealth to attract, they all follow together, hence "all have lost their real positions." "Without warning, with sincerity, the inner wish" explains the meaning of "without warning, with sincerity." It is because the Fifth and Sixth Lines naturally wish to return, so they do not need to be warned and naturally believe.

六五：帝乙歸妹，以祉元吉。婦人謂嫁曰“歸”。“泰”者，陰陽交通之時也。女處尊位，履中居順，降身應二，感以相與，用中行願，不失其禮。“帝乙歸妹”，誠合斯義。履順居中，行原以祉，盡夫陰陽交配之宜，故“元吉”也。[疏]“六五”至“以祉元吉”。○正義曰：“帝乙歸妹”者，女處尊位，履中居順，降身應二，感以相與，用其中情，行其志願，不失於禮。爻備斯義者，唯帝乙歸嫁於妹而能然也。故作《易》者，引此“帝乙歸妹”以明之也。“以祉元吉”者，履順居中，得行志願，以獲祉福，盡夫陰陽交配之道，故大吉也。○注“婦人謂嫁曰歸”。○正義曰：“婦人謂嫁曰歸”，隱二年《公羊傳》文也。《象》曰：“以祉元吉”，中以行願也。[疏]正義曰：“中以行願”者，釋“以祉元吉”之義，正由中順，行其志願，故得福而元吉也。

The Line Statement of the Fifth Line says: "The king Di Yi married his younger sister, thus obtaining great good fortune." Wang Bi's commentary explains that the term "return" refers to a woman's marriage. "Tai" is the time when yin and yang are in harmonious communication. The yin line at the fifth position occupies a noble position, practicing the middle path and being gentle and compliant, willing to lower her status to respond to Nine in the Second. The mutual affection between them leads to union, and with a sincere and upright heart, she carries out her aspirations without losing propriety. The historical event of King Di Yi marrying his younger sister indeed conforms to this meaning. The Fifth Line, by being compliant and in the middle, acts according to her wishes and obtains blessings, thus fully realizing the proper way of yin and yang union, hence "great good fortune." Kong Yingda's commentary explains the passage from "the Fifth Line" to "thus obtaining great good fortune." The "Justice" says: the phrase "the king Di Yi married his younger sister" refers to a woman in a noble position, practicing the middle path and being compliant, lowering her status to respond to Nine in the Second, with mutual affection leading to union, using her sincere and upright feelings to carry out her inner wishes without losing propriety. In the meaning of the line, only the case of King Di Yi marrying his younger sister could achieve this, so the author of the Book of Changes cited this event to illustrate it. The phrase "thus obtaining great good fortune" means that the Fifth Line, by being compliant and in the middle, is able to carry out her wishes and obtain blessings, fully realizing the proper way of yin and yang union, hence great good fortune. The following explains Wang Bi's comment on the phrase "a woman's marriage is called 'return'." The "Justice" says: the phrase "a woman's marriage is called 'return'" comes from the transmission of the second year of the hidden king in the "Spring and Autumn Annals: Gongyang Zhuan." The "Image Commentary" says: "Thus obtaining great good fortune," because she acts with sincerity and fulfills her wishes. Kong Yingda's commentary explains that "acting with sincerity and fulfilling one's wishes" is an explanation of the meaning of "thus obtaining great good fortune"—because she maintains the middle and is gentle and compliant, thus being able to fulfill her wishes and obtain blessings, hence great good fortune.

上六：城復于隍，勿用師。自邑告命，貞吝。居泰上極，各反所應，泰道將滅，上下不交，卑不上承，尊不下施，是故“城復子隍”，卑道崩也。“勿用師”，不煩攻也。“自邑告命，貞吝”，否道已成，命不行也。[疏]“上六城復于隍”至“自邑告命貞吝”。○正義曰：“城復于隍”者，居泰上極，各反所應，泰道將滅，上下不交，卑不上承，尊不下施，猶若“城復于隍”也。《子夏傳》云：“隍是城下池也”。城之為體，由基土陪扶，乃得為城。今下不陪扶，城則隕壞，以此崩倒，反覆於隍，猶君之為體，由臣之輔翼。今上下不交，臣不扶君。君道傾危，故云“城復于隍”。此假外象以喻人事。“勿用師”者，謂君道已傾，不煩用師也。“自邑告命貞吝”者，否道己成，物不順從，唯於自已之邑而施告命，下既不從，故“貞吝”。○注“卑道崩也”。○正義曰：“卑道崩也”者，卑道向下，不與上交，故卑之道崩壞，不承事於上也。

The Classic text says: "The city returns to the moat, do not use military force. The city issues its command internally, and the situation is difficult." Wang Bi's commentary explains: The sixth line at the top is located at the extreme top of the "Prosperous" hexagram. All the lines return to their original positions, and the way of prosperity is about to vanish. There is no longer a mutual interaction between upper and lower. Those below do not ascend to serve, and those above do not descend to give. Therefore, it says "The city returns to the moat"—the city walls collapse back into the moat below, indicating the foundation below has collapsed. Saying "Do not use military force" means there is no need to mobilize troops for attack. Saying "The city issues its command internally, and the situation is difficult" means the way of closure has already formed, and orders cannot be carried out. Kong Yingda's commentary explains the passage from "The city returns to the moat" to "The city issues its command internally, and the situation is difficult." The Justification says: "The city returns to the moat" refers to the sixth line at the top being at the extreme of the "Prosperous" hexagram, with all lines returning to their original positions, and the way of prosperity about to end. There is no longer an interaction between upper and lower. Those below do not ascend to serve, and those above do not descend to give. This is like the city walls collapsing back into the moat below. The "Zi Xia Transmission" says: "A moat is the pool below the city walls." The city walls depend on the support and accumulation of the foundation soil to become a city. Now, since the support below is no longer provided, the city collapses and falls back into the moat. This is similar to the ruler, who depends on the support of ministers. Now, with no interaction between upper and lower, ministers no longer support the ruler, and the ruler's way is in danger. Therefore, it says "The city returns to the moat." This uses an external object to symbolize human affairs. "Do not use military force" means the ruler's way has already collapsed, so there is no need to use military force. "The city issues its command internally, and the situation is difficult" means the way of closure has already formed, and things are not in harmony. Therefore, commands can only be issued within the city, and since the lower ranks do not obey, even though the command is correct, there is still regret. The following explains Wang Bi's comment "the way of the lower has collapsed." The Justification says: "The way of the lower has collapsed" refers to those below focusing only on the lower and not interacting with those above, thus the way of serving above has collapsed, and there is no longer a service to the ruler above.

《象》曰：“城復于隍”，其命亂也。[疏]正義曰：“其命亂”者，釋“城復于隍”之義。若教命不亂，臣當輔君，猶土當扶城。由其命錯亂，下不奉上，猶上不陪城，使復于隍，故云“其命亂”也。

The Image Commentary says: "When a city falls back into its moat, it indicates disorder in destiny." Kong Yingda's commentary explains that "its destiny is chaotic" is elucidating the meaning of "a city falls back into its moat." If the government's policies and commands were not chaotic, ministers would naturally support the sovereign, just as the foundation supports the city walls. But because the commands are chaotic, subordinates no longer obey superiors, just as the soil no longer supports the city walls, causing the walls to collapse back into the moat. Therefore, it is said "its destiny is chaotic."