The hexagram Fu (Reversion) consists of the trigram Kun (Earth) above and the trigram Zhen (Thunder) below.

程傳 《復序卦》：“物不可以終盡，剝窮上反下，故受之以復。”物無剝盡之理，故《剝》極則《復》來，陰極則陽生。陽剝極於上而復生於下，窮上而反下也，《復》所以次《剝》也。為卦一陽生於五陰之下，陰極而陽復也。歲十月，陰盛既極，冬至則一陽復生於地中，故為《復》也。陽，君子之道。陽消極而復反，君子之道消極而復長也，故為反善之義。

Cheng Yi in Yichuan's Commentary on the Changes says: The "Sequence of Hexagrams" of the Hexagram Fu states, "Things cannot be exhausted completely; after the process of peeling away reaches its extreme, the superior returns to the inferior, hence it is followed by Fu." There is no such thing as complete depletion, so after the Hexagram Bao reaches its extreme, the Hexagram Fu comes next. When yin reaches its extreme, yang reappears. Yang, which was above, is peeled away to its extreme and then reappears from below. This is called reaching the extreme above and returning to the inferior, hence the Hexagram Fu follows the Hexagram Bao. In terms of the structure of the hexagram, a single yang line arises below five yin lines, indicating that yin has reached its extreme and yang returns. In a year, the yin energy reaches its peak in the tenth month, but on the winter solstice, a single yang energy reappears in the earth, hence the name Fu. Yang symbolizes the way of the gentleman; when yang energy diminishes to its extreme and then returns, it is like the way of the gentleman diminishing to its extreme and then regenerating. Therefore, the primary hexagram contains the meaning of returning to the virtuous path.

復亨，出入無疾，朋來無咎，反復其道，七日來復，利有攸往。程傳 “復亨”，既復則亨也。陽氣復生於下，漸亨盛而生育萬物。君子之道既復，則漸以亨通，澤於天下，故復則有亨盛之理也。“出入無疾”，“出入”謂生長，復生於內，人也；長進於外。出也。先雲出，語順耳。陽生非自外也，來於內，故謂之人。物之始生，其氣至微，故多屯艱。陽之始生，其氣至微，故多摧折。春陽之發，為陰寒所折，觀草木於朝幕，則可見矣。

The hexagram "Fu" (Return) states: "It is smooth, there is no illness in going out or coming in, when like-minded ones come, there is no mistake, movement has its regular course, after seven days the yang energy returns, and it is favorable to go forth." Cheng Yi in his commentary "Yichuan's Commentary on the Changes" says: "Fu is smooth," meaning that when the yang energy has returned, it becomes smooth. The yang energy arises again from below, gradually growing strong and nurturing all things; when the way of the gentleman has returned, it gradually becomes smooth, and his grace extends throughout the world. Therefore, one "Fu" contains the meaning of prosperity. "Going out and coming in without illness" refers to the birth and growth of yang energy: the renewal within is called "coming in," and the outward expansion is called "going out." The text first mentions "going out" for the sake of smooth expression. The growth of yang energy does not come from outside, but from within, hence it is called "coming in" (the original text has two instances of the character "ren" which should be read as "ru"). When all things first begin to grow, their energy is extremely weak, hence they often face difficulties; similarly, when yang energy first begins to arise, it is also extremely weak, hence it is often obstructed. In spring, when yang energy begins to move, it is often hindered by cold yin, which can be observed by looking at the condition of grass and trees in the morning and evening.

“出入無疾”，謂微陽生長，無害之者也。既無害之，而其類漸進而來，則將亨盛，故無咎也；所謂咎，在氣則為差忒，在君子則為抑塞，不得盡其理。陽之當復，雖使有疾之，固不能止其復也，但為阻礙耳。而卦之才，有無疾之義，乃復道之善也。一陽始生至微，固未能勝群陰，而發生萬物，必待諸陽之來，然後能成生物之功，而無差忒，以朋來而無咎也。三陽子丑寅之氣，生成萬物，眾陽之功也。

Cheng Yi continued, "Entering and exiting without illness" refers to the weak yang energy being able to grow without being harmed by anything. Since there is no harm, similar kinds gradually come in, leading to prosperity, so there is no mistake. The so-called "misfortune" here is manifested in the climate as an error in the seasons, and in the gentleman as being suppressed and blocked, unable to fully realize his principles. When yang energy should return, even if something hinders it, it will ultimately overcome the obstruction, causing only some difficulties. However, this hexagram's nature inherently has the meaning of "without illness," which is the best situation in the process of returning. A single yang line, when first emerging, is extremely weak, originally unable to overcome the multitude of yin forces or to generate all things. It must wait for other yang lines to gradually arrive before it can accomplish the function of nurturing all things and maintain the correct seasons, which is why it is said "many come without blame." The months of Zi, Chou, and Yin, when the three yang energies arise, generate all things, which is the result of the combined effort of many yang energies.

若君子之道，既消而復，豈能便勝於小人？必待其朋類漸盛，則能協力以勝之也。“反復其道”，謂消長之遭，反覆迭至。陽之消，至七日而來復；《姤》陽之始消也，七變而成《復》，故云“七日”，謂七更也。《臨》云“八月有凶”，謂陽長至於陰長，歷八月也。陽進則陰退，君子道長，則小人道消，故“利有攸往”也。

Cheng Yi continued saying: The way of the gentleman is to return from retreat, how can it immediately overcome the petty person? It must wait until like-minded people gradually increase, then they can jointly prevail. "Reversing its way" refers to the alternating and cyclical movement of decline and growth. After the yang energy declines, it returns after seven changes: starting from the beginning of yin in the Gou hexagram, when yang begins to decline, after seven line changes it becomes the Fu hexagram, so it is said "seven days," meaning seven cycles. The Lin hexagram says "there is misfortune in the eighth month," meaning from the growth of yang to the growth of yin, it takes eight months. When yang advances, yin retreats; the way of the gentleman grows, while the way of the petty person declines, hence "it is advantageous to go forward" ("elimination and growth encounter" should be "the way of elimination and growth").

集說 房氏喬曰：“出入無疾”害之者，喜陽氣之復；朋來無罪咎之者。欲眾陽漸進之意。邵子曰：《復》次《剝》，明治生於亂乎！《夬》次《姤》，明亂生於治乎！時哉時哉！未有《剝》而不《復》，未有《夬》而不《姤》者。

Collected Commentaries cite Fang Qiao's saying: "Entering and exiting without illness" means there is nothing to harm it, showing that the sage delights in the return of yang energy; "Companions come without blame" means no one blames it, implying the hope that all yang forces gradually advance. Collected Commentaries also cite Shao Yong's saying: The hexagram of Fu follows the hexagram of Bo, clearly showing that peace arises from chaos; the hexagram of Guai follows the hexagram of Gu, clearly showing that chaos arises from peace. How is the situation! How is the situation! There has never been a case where something is stripped away completely without returning, nor has there ever been a case where all the yin forces are decisively expelled and then no longer meet yin.

鄭氏剛中曰：七者陽數，日者陽物，故於陽長言七日。八者陰數，月者陰物，《臨》剛長以陰為戒，故曰“八月”。《朱子語類》云：七日只取七義，猶“八月有凶”，只取八義。

The collected interpretations cite Zheng Gangzhong saying: seven is a yang number, and the sun is a yang entity, so when talking about the growth of yang energy, it says "seven days"; eight is a yin number, and the moon is a yin entity. The hexagram "Approaching" (《临》) sees yang strength growing but warns against yin energy, hence it says "eight months". The collected interpretations also cite Master Zhu's "Classified Talks": the term "seven days" is taken only for the meaning of seven, just as "eight months have misfortune" is taken only for the meaning of eight.

胡氏炳文曰：“反復其道”，統言陰陽往來，其理如此。“七日來復”，專言一陽往來，其數如此。林氏希元曰：天下事非一人所能獨辦，君子有為於天下，必與其類同心共濟，故《復》重“朋來”，而《泰》重“彙征”。張氏振淵曰：“反復其道”，猶云“反覆”計其程道也。此二句，正見天運自有定期，君子不可不善承之耳。

Collecting various interpretations, it cites Hu Bingwen's view: "Reversing its course" is a general statement about the movement of yin and yang, which is the principle; "Seven days to return" is specifically about the movement of a single yang, which is the number. Collecting various interpretations also cites Lin Xi Yuan's view: the affairs of the world cannot be accomplished by one person alone. A gentleman who wishes to achieve something in the world must work together with like-minded people, so the hexagram of Fu emphasizes "companions coming together," and the hexagram of Tai emphasizes "gathering signs." Collecting various interpretations also cites Zhang Zhenyuan's view: "Reversing its course" is like measuring the distance traveled back and forth. These two sentences clearly show that the natural order has a fixed limit, and a gentleman cannot fail to properly accept it.

初九，不遠復，無祗悔，元吉。本義 一陽復生於下，《復》之主也，“祗”，抵也。又居事初，失之未遠，能復於善，不抵於悔，大善而占之道也，故其象占如此。

The line statement for the initial nine says: having traveled only a short distance and then turning back, there is no regret, and it is greatly auspicious. Zhu Xi's "Ben Yi" explains: a single yang line arising at the very bottom is the main line of the "Fu" hexagram. "Zhi" means to reach. It is also at the beginning of things, having traveled only a short distance, able to return to the right path, not falling into regret, which is a great good and auspicious course, hence the line statement and divination are thus (the phrase "da shan er zhan" should be "da shan er ji").

集說 楊氏時曰：初九陽始生而未形，動之微也。“吉凶悔吝，生乎動者也”，未形而復，其復不遠矣，故不至於悔而“元吉”。俞氏琰曰：初居震動之始，方動即復，是不遠而復，復之最先者也，故不至於悔而“元吉”。

Collective commentary cites Yang Shi's view: initial nine is the time when yang energy is just beginning to arise and has not yet formed a shape, belonging to the most subtle beginning of movement. The Great Treatise says, "Good fortune, misfortune, regret, and hardship arise from movement." When turning back while still not fully formed, the turning back occurs extremely early, so there is no regret and great good fortune. Collective commentary also cites Yu Yan's view: initial nine is at the beginning of the trigram of Zhen (Thunder), and as soon as it begins to move, it turns back. This is turning back before moving far, being the first among the six lines to turn back, thus not leading to regret and great good fortune.

六二，休復，吉。本義 柔順中正，近於初九，而能下之，復之休美，言之道也。程傳 二雖陰爻，處中正而切比於初，志從於陽，能下仁也，復之休美者也。復者，復於禮也。復禮則為仁，初陽復，復於仁也。二比而下之，所以美而吉也。

The Line Statement of the Second Line says: Returning in a beautiful way, it is auspicious. Zhu Xi's "Benyi" explains: The Second Line is yin and gentle, occupying the central and proper position, and is close to the First Nine. It also humbly respects the First Nine. This is the most beautiful form of returning, hence it is auspicious ("the way of words" should be "the way of auspiciousness"). Cheng Yi's "Yichuan Commentary on the Changes" says: Although the Second Line is a yin line, it resides in the central and proper position, and is closely adjacent to the First Nine. Its mind follows the yang. It can humble itself before the benevolent, thus being a beautiful return. What is meant by "returning" is returning to propriety; returning to propriety is benevolence. The return of the First Nine, a single yang, is precisely returning to benevolence. The Second Line is closely attached to it and willingly takes a lower position, hence it is beautiful and auspicious.

集說 《朱子語類》云：學莫便於近乎仁，既得仁者而親之，資其善以自益，則力不勞而學美矣，故曰“休復，吉”。

Collected Interpretations cite Master Zhu's Sayings: There is no more convenient way to study than to be close to a benevolent person. If one meets a benevolent person and draws near to him, using his goodness to enrich oneself, then one does not need to exert great effort and learning will naturally become excellent. Therefore, the Line Statement says, "Restoring virtue, auspicious."

六三，頻復，厲無咎。本義 以陰居陽，不中不正，又處動極，復而不固，屢失屢復之象，屢失故危，復則“無咎”，故其占又如此。

The Line Statement of the third line says: Repeatedly looking back, although there is danger, there will be no fault. Zhu Xi's "Original Meaning" explains: The sixth line in the third position is a yin line occupying a yang position, neither in the center nor in the proper position, and is located at the top of the trigram of Zhen (Thunder), which signifies instability and a tendency to turn back but not to hold on firmly. This is the image of repeatedly losing footing and repeatedly looking back. Repeatedly losing footing leads to danger, but willing to look back prevents fault, hence the divination is thus interpreted.

程傳 三以陰躁處動之極，復之頻數，而不能固者也。復貴安固，頻復頻失，不安於復也。復善而屢失，危之道也。聖人開遷善之道，與其復而危其屢失，故云“厲無咎”。不可以頻失而戒其復也。頻失則為危，屢復何咎？過在失而不在復也。

Cheng Yi in Yichuan's Commentary on the Changes says: The sixth line in the third position, with its nature of being阴柔 and impetuous, is located at the top of a dynamic trigram. Although it frequently looks back, it cannot hold on. Returning should be stable and firm, but repeatedly looking back and repeatedly losing footing shows that it cannot be content with returning. Having already entered the path of goodness but repeatedly losing it, this is a dangerous path. The sage opens the door to turning towards goodness, praising his ability to return while warning him against his repeated losses. Therefore, it says 'dangerous but without blame,' not because of his repeated losses that he is prevented from returning. Although repeated losses are indeed dangerous, repeated returns are not a fault. The fault lies in the losses, not in the returns.

集說 郭氏忠孝曰：唯君子能久於其道，其餘則日月至焉而已。是以子夏之徒，出見紛華盛麗而悅，入聞夫子之道而樂，與夫回之為人，拳拳服膺而弗失之者，固有間矣。趙氏汝楳曰：三為震動之極，故曰“頻”。“厲”，危也，即人心唯危之危。

The collected interpretations cite Guo Zhongxiao's saying: only the gentleman can maintain his way for a long time, while others can only occasionally reach it for a day or a month. Therefore, the generation of Zi Xia, upon seeing the flourishing and beautiful outside, would be delighted, and upon hearing the Way of Confucius inside, would also be delighted; compared to Yan Hui, who held the principles firmly in his heart and never lost them, they were still lacking by one level. The collected interpretations also cite Zhao Ru'mei's saying: the sixth line in the third position is at the top of the body of movement and shaking, hence it is said 'frequent'. 'Lì' means danger, which is the same 'danger' as in the Book of Documents, 'the human heart is perilous'.

六四，中行獨復。本義 四處群陰之中，而獨與初應，為與眾俱行，而獨能從善之象。當此之時，陽氣甚微，未足以有為，故不言吉。然理所當然，吉凶非所論也。董子曰：仁人者，正其義不謀其利，明其道不計其功，於《剝》之六二及此爻見之。

The Line Statement of the Fourth Line says: walking among the people yet turning back alone. Zhu Xi's "Benyi" explains: the Fourth Line is among a group of yin lines, yet it alone corresponds with the Initial Nine. This is the image of walking with the people yet alone following the right path. At this time, yang energy is still very weak and insufficient for action, so the Line Statement does not say auspicious. However, doing so is morally appropriate, so whether it is auspicious or not is not something to be concerned about. Dong Zhongshu said: "A benevolent person upholds righteousness without seeking personal gain, clarifies the Way without calculating results." This meaning is evident in the Second Line of the "Bo" hexagram and in this line as well.

程傳 此爻之義，最宜詳玩，四行群陰之中，而獨能復，自處於正，下應於陽剛，其志可謂善矣。不言吉凶者，蓋四以柔居群陰之間，初方甚微，不足以相援，無可濟之理，故聖人但稱其能獨復，而不欲言其獨從道而必凶也。曰，然則不言無咎，何也？曰：以陰居陰，柔弱之甚，雖有從陽之志，終不克濟，非無咎也。

Cheng Yi in Yichuan's Commentary on the Changes says: The meaning of this line is most worth careful consideration. The line six in the fourth moves among a group of yin lines, yet alone turns back and places itself on the correct path, and connects downward with the yang. Its intention can be considered good. The line statement does not mention fortune or misfortune, because line six, being a yin line in a yin position, is extremely weak, and the initial nine is also very weak, insufficient to support it. Therefore, it is impossible for the matter to be accomplished. Hence, the sage only commends its ability to turn back alone, but does not wish to say that it alone following the path would inevitably lead to misfortune. Someone asks: Then why does it not mention not being blamed or punished? The answer is: It is a yin line in a yin position, weak to the extreme. Although it has the intention of following the yang, it ultimately cannot accomplish the matter, so it cannot be said to have no fault.

繆氏昌期曰：“中”，即“中以自考”中字。“獨”，即《中庸》慎獨之獨。四能以中而行，而於獨知之中，憬然自覺，所謂復以自知也。蓋《復》之所以為《復》，全在初爻，猶人之初念也。五陰皆復此而已，唯四在陰中有所專向，故發此義。

Collecting interpretations cite Miao Changqi's saying: "Zhong" in "zhong xing" refers to the "zhong" mentioned in the "small image" of line six in the fifth position, which means "zhong" as self-examination; "du fu" refers to "du" as discussed in the "Zhongyong," meaning careful attention to solitude. Line six in the fourth position can maintain zhong and act, and also suddenly become self-aware in the hidden and private place known only to oneself, which is said to rely on self-examination and then turning back. The reason the hexagram "Fu" is called "Fu" lies entirely in the first line, just like the first thought of the human mind; the five yin lines are only returning to this thought. Only line six in the fourth position, among the group of yin lines, has a single and focused aspiration, so the line statement emphasizes this aspect on it.

六五，敦復，無悔。本義 以中順居尊，而當復之時，“敦復”之象，”無悔”之道也。

The Line Statement of the fifth line says: Returning with sincerity and steadfastness, there will be no regret. Zhu Xi's "Ben Yi" explains: The sixth line at the fifth position holds the virtue of being in the center and gentle, occupying a position of honor, and at the time of returning, this is the image of "dun fu" (returning with sincerity), and it is the way that leads to no regret.

程傳 六五以中順之德處君位，能敦篤於復善者也，故“無悔”。雖本善，戒亦在其中矣。陽複方微之時，以柔居尊，下復無助，未能致亨吉也，能“無悔”而已。

Cheng Yi in Yichuan's Commentary on the Changes says: Six in the Fifth, by virtue of its middle position, gentle and compliant nature, holds the position of a ruler, thus able to sincerely and solidly return to the path of goodness, so there is no regret. Though this statement is commendatory, it also contains a warning: when the yang energy is just beginning to return and is still weak, it occupies a noble position with a yao of yin, and below it there is no corresponding support, thus unable to attract auspiciousness and success, and can only achieve the absence of regret.

集說 項氏安世曰：《臨》以上六為“敦臨”，《艮》以上九為“敦艮”，皆取積厚之極。《復》於五即言“敦復”者，《復》之上爻，迷而不復，故《復》至五而極也。卦中復者五爻，初最在先，故為“不遠”；五最在後，故為“敦”。

Collected Commentaries cite Xiang Anshi's explanation: The hexagram "Lín" (Approach) takes the top line "Shàng Liù" as "Dūn Lín" (firm approach), and the hexagram "Gèn" (Mountain) takes the top line "Shàng Jiǔ" as "Dūn Gèn" (firm mountain), both meaning accumulation reaching its utmost depth. However, the hexagram "Fù" (Return) says "Dūn Fù" (firm return) at the fifth line, because the top line of "Fù" is confused and unwilling to turn back, so the path of return reaches its limit at the fifth line. The entire hexagram discusses returning and turning back, with five lines involved: "Chū Jiǔ" (Nine at the Beginning) is the furthest forward, hence "Bù Yuǎn Fù" (not far from return); "Liù Wǔ" (Six in the Fifth) is the furthest back, hence "Dūn Fù" (firm return).

蔡氏淵曰：“敦”，厚也。《坤》象復主初陽，五雖與初無繫，而處位得中，能自厚於復者也，可以“無悔”。李氏簡曰：初九陽剛，君於之道也。相應相比者復之易，二與四是也；遠而非應者復之難，六五所以稱“敦復”。“敦復”者，厚之至也。不與初應，本當有悔，以其能復，是以“無悔”。

The collected interpretations cite Cai Yuan's saying: "Dun" means thick or solid. The fifth line, being in the Earth trigram, has the first line, which is the single yang line, as the main line of the return. Although the fifth line does not have a connection with the first line, it is in the center of the upper trigram and can therefore return in a solid and thick manner, thus avoiding regret. The collected interpretations also cite Li Jian's saying: the first line is a strong yang line, representing the way of the gentleman. Those that are in correspondence or adjacent to it are easy to return to, such as the second and fourth lines. Those that are far away and not in correspondence are difficult to return to, hence the fifth line is called "Dun Fu" ("thick return"). "Dun Fu" means being thick to the extreme. Since the fifth line does not correspond with the first line, it should naturally have regret, but because it can return, it does not result in regret.

胡氏炳文曰：“不遠復”者，善心之萌。“敦復”者，善行之固。故初九”無祗悔”，“敦復”則可“無悔”矣。“不遠復”，入德之事也。“敦復”，其成德之事與。

Collecting sayings cite Hu Bingwen's explanation: "Not far from restoration" refers to the initial stirring of a good heart, while "Urging restoration" indicates that good deeds have already become firm. Therefore, the line "Without great regret" in the initial nine suggests that regret has not yet arisen; when the fifth line "Urging restoration" is reached, it is possible to achieve no regret. "Not far from restoration" belongs to the practice of entering virtue, while "Urging restoration" is approximately the state of achieving virtue.

上六，迷復，凶。有災眚，用行師，終有大敗，以其國君凶，至于十年不克征。本義 以陰柔居復終，終迷不復之象，凶之道也，故其占如此。“以”猶及也。

The line statement of the sixth line at the top says: being confused and unaware of turning back, it is dangerous. There will be natural disasters and human calamities; if used for military campaigns, it will ultimately result in a great defeat, leading to the ruler suffering misfortune, and for ten years there will be no possibility of going to war. Zhu Xi's "Ben Yi" explains: the sixth line at the top, with its yin and flexible nature, is at the end of the "Fu" hexagram, symbolizing a state of constant confusion and unwillingness to turn back, which is the way to invite misfortune, hence the divination is thus. The character "以" here is taken to mean "and," indicating a connection or involvement.

程傳 以陰柔居復之終，終迷不復者也。迷而不復，其“凶”可知。有“災眚”，“災”，天災，自外來；“眚”，己過，由自作。既迷不復善，在己則動皆過失，災禍亦自外而至，蓋所招也。迷道不復，無施而可，用以“行師”，則“終有大敗”；以之為國，則君之凶也。十年者，數之終。至于十年不克征，謂終不能行。既迷於道，何時而可行也？

Cheng Yi in Yichuan's Commentary on the Changes says: The Sixth at the Top, with a nature of Yin and softness, resides at the end of the return path, representing a person who is always in confusion and refuses to turn back. If one remains in confusion and refuses to return to goodness, the danger is evident. The phrase 'there is disaster and misfortune' refers to 'disaster' as calamity from heaven, coming from outside, and 'misfortune' as one's own wrongdoing, caused by oneself. Since one is already in confusion and refuses to return to goodness, one's own actions are easily mistakes, and external calamities follow closely. In fact, everything comes from oneself. Losing the way and not knowing to return, nothing can be accomplished: using it for military campaigns will result in great defeat; using it for governing the country will bring danger to the ruler. Ten years is the end of the number; saying that one cannot go to war within ten years refers to the fact that it will never be possible. If one has lost the way, when will it ever be possible to succeed?

集說 徐氏幾曰：上六位高而無下仁之美，剛遠而無遷善之機，厚極而有難開之蔽，柔終而無改過之勇，是昏迷而不知復者也。楊氏啟新曰：心為天君。“以其國君”，言喪失其本心也。

The collected interpretations cite Xu Ji's view: the line Six at the Top is in the highest position yet lacks the virtue of humbling oneself and being close to the virtuous; the yang line of Initial Nine is farthest from the line Li, lacking the opportunity for moral improvement; situated at the extreme of the earth's thickness, it becomes a difficult obstruction; residing at the end of the flexible path, it lacks the courage for self-reform—this is exactly the state of someone lost in confusion, unaware of turning back. The collected interpretations also cite Yang Qixin's view: the mind is the sovereign of the body; the line statement says 'with its sovereign,' meaning that even the fundamental mind has been lost.

何氏楷曰：《坤》奉先迷，今居其極，則迷之甚矣。言“迷復”，即昏迷而不知所復之謂。“行師”以下，皆假象，以喻一心不能馭眾動，徇物必至喪天君也。

Collective commentary cites He Kai's explanation: The hexagram statement of "Kun" originally included the idea of "first being lost." The sixth line at the top is located at the extreme of the "Kun" structure, thus being even more lost. What is meant by "being lost again" is to be in a state of confusion and not knowing where to return. The sentences following "using the army" are all borrowed metaphors used to explain that if the mind in charge is unable to control the chaotic actions, and one is constantly chasing external things, one will inevitably lose the heavenly sovereign within the heart.

總論 胡氏炳文曰：“迷復”與“不遠復”相反，初不遠而復，迷則遠而不復。“敦復”與“頻復”相反，敦無轉易，頻則屢易。“獨復”與，“休復”相似，休則比初，獨則應初也。“十年不克征”，亦“七日來復”之反。

In summary, Hu Bingwen says: "Mí Fù" and "Bù Yuǎn Fù" are exactly opposite. "Mí Fù" refers to the situation where the first line moves only a short distance and then turns back, while "Bù Yuǎn Fù" describes someone who is confused and goes far without turning back. "Dūn Fù" and "Pín Fù" are also opposites. "Dūn Fù" refers to someone who is sincere and does not change, while "Pín Fù" refers to someone who changes frequently. "Dú Fù" and "Xiū Fù" are similar. "Xiū Fù" refers to the second line being close to the first line, while "Dú Fù" refers to the fourth line being far from the first line. As for "Shí Nián Bù Kè Zhēng," it is exactly the opposite of "Qī Rì Lái Fù."

程傳 《無妄序卦》：“復則不妄矣，故受之以無妄”。復者，反於道也。既復於道，則合正理而無妄，故《復》之後，受之以《無妄》也。為卦乾上震下，震，動也，動以天為無妄，動以人慾則妄矣，《無妄》之義大矣哉！

Cheng Yi in Yichuan's Commentary on the Changes says: The "Xugua Zhuan" of the Book of Changes states, "After the return to the right path, there is no recklessness, hence it is followed by Wuwang." The term "return to the right path" refers to returning to the correct way. Once one has returned to the right path, one acts in accordance with reason and has no recklessness, so the hexagram Fu is followed by Wuwang. In terms of the structure of the hexagram, Qian is above and Zhen is below, with Zhen representing movement. Movement in accordance with heavenly principle is Wuwang; movement in accordance with human desire becomes recklessness. The meaning of the hexagram Wuwang is indeed profound.

無妄，元亨，利貞，其匪正有眚，不利有攸往。本義 無妄，實理自然之謂，《史記》作“無望”，謂無所期望而有得焉者，其義亦通，為卦自《訟》而變，九自二來而居於初，又為震主，動而不妄者也，故為《無妄》。又二體震動能乾健，九五剛中而應六二，故其占大亨，而利於正。若其不正，則有青而不利有所往也。

The hexagram statement of 《Wu Wang》 says: It is greatly smooth and favorable to maintain the correct path; if one's actions are not proper, there will be calamity and it is not favorable to go forward. Zhu Xi's 《Ben Yi》 explains: 《Wu Wang》 refers to the natural state of things as they are. The 《Shi Ji》 writes it as 「Wu Wang」, meaning without expectation yet naturally achieving something, which is also a reasonable interpretation. In terms of 「guabian」, this hexagram comes from 《Song》. The yang line at nine two moves down to the first position and becomes the main line of Zhen, which is active but not baseless, hence it is called 《Wu Wang》. Looking at the upper and lower trigrams: Zhen is active and Qian is strong and vigorous. Nine five, a yang line in the middle, corresponds with six two, so the judgment is that it is greatly smooth and favorable to maintain the correct path; if one's actions are not proper, there will be calamity and it is not favorable to go forward (the original text 「you qing」 should be 「you sheng」).

程傳 無妄者，至誠也。至誠者，天之道也。天之化有萬物，生生不窮，各正其性命，乃無妄也。人能合無妄之道，則所謂“與天地合其德”也。《無妄》有大亨之理，君子行無妄之道，則可以致大亨矣。《無妄》，天之道也，卦言人由無妄之道也。“利貞”法無妄之道，利在貞正，失貞正則妄也。雖無邪心，苟不合正理，則妄也，乃邪心也。故有匪正，則為過眚。既已無妄，不宜有往，往則妄也。

Cheng Yi in Yichuan's Commentary on the Changes says: The hexagram Wuwang discusses the concept of ultimate sincerity, which is the principle of Heaven. Heaven nurtures all things, continuously generating life, enabling each thing to fulfill its proper nature and destiny, which is Wuwang. If a person follows the way of Wuwang, it is as the Wenyan of Qian says, "To harmonize with the virtue of Heaven and Earth." The hexagram Wuwang inherently contains the principle of great success. If a gentleman promotes the way of Wuwang, he can achieve great success. Wuwang represents the way of Heaven, and this hexagram discusses how humans should follow the way of Wuwang. "Li zhen" means to emulate the way of Wuwang, and the benefit lies in uprightness. Losing uprightness leads to falsehood. Even if one has no evil thoughts, if it is not in accordance with the correct principles, it is still falsehood, which becomes a wicked heart. Therefore, once one's actions are not upright, it becomes a calamity. Since one has already achieved Wuwang, it is not appropriate to move further, for movement becomes a reckless action.

集說 《朱子語類》云：《無妄》一卦，雖云禍福之來也無常，然自家所守者，不可不利於正，不可以彼之無常，而吾之所守亦為之無常也，故曰“無妄，元亨利貞，其匪正有眚”。問：雖無邪心，苟不合正理，則妄也。既無邪，何以不合正？曰：有人自是其心全無邪，而卻不合於正理。如賢者過之，其心豈曾有邪？卻不合正理，佛氏亦豈有邪心者？

Collected Commentaries cite Zhu Xi's Sayings: The hexagram Wuwang (Without Pretense) says that although misfortune and fortune come without regularity, what one holds fast to should not be harmful to the right path. One should not allow external misfortune and fortune to make one's own principles changeable. Therefore, the hexagram statement says, "Wuwang, original prosperity, benefit and uprightness, if not upright, there will be calamity." Someone else asked: Chengzi said that even without evil thoughts, if something is not in accordance with the right path, it is still considered a delusion. If there are no evil thoughts, how can it be not in accordance with the right path? Zhu Xi answered: Some people think they have no evil thoughts in their hearts, yet they still act against the right path. For example, the Doctrine of the Mean says that the virtuous person may go too far, yet his heart is not evil. In the end, it still goes against the right path. Are Buddhist monks not also holding evil thoughts?

邱氏富國曰：唯其無妄，所以無望也。若其處心未免於妄，則尤道以致福，而妄欲徼，福非所謂無望之福；有過以召災，而妄欲免災，非所謂無望之災。此皆未免容心於禍福間，非所謂無妄也。若真實無妄之人，則純乎正理，禍福一付之天，而無苟得幸免之心也。

Collective commentary cites Qiu Fuguo's view: precisely because there is no falsehood in the heart, can we talk about not having expectations. If even the mind is inevitably filled with falsehood, then originally there is no way to gain blessings, yet one foolishly tries to seek them by chance, this is not the kind of blessing that comes without expectation. Originally there are faults that should bring misfortune, yet one foolishly tries to avoid them, this is not the kind of misfortune that comes without expectation. All these are thinking about misfortune and blessings, and cannot be called without falsehood. A truly without falsehood person has a pure and upright principle, entrusting all fortune and misfortune to heaven, with absolutely no thoughts of seeking blessings by improper means or侥幸 avoiding misfortune. ("You Dao Yi Zhi Fu" should be "Wu Dao Yi Zhi Fu").

胡氏炳文曰：朱子解《中庸》誠字，以為真實無妄之謂；此解《無妄》，則以為實理自然之謂。自然二字，已兼無所期望之意矣。胡氏居仁曰：無妄，誠也。誠，天理之實也。聖人只是循其實理之自然，無一豪私意造為。故出乎實理無妄之外，則為過眚。循此實理無妄而行之，則吉無不利。不幸而災疾之來，亦守此無妄之實理，而不足憂。卦辭爻辭皆此意。

The collected interpretations cite Hu Bingwen's statement: Master Zhu explained the character "cheng" in the "Doctrine of the Mean" as being real and free from falsehood; here, in explaining the "Book of Changes" hexagram "Wu Wang" (No Pretense), he says it refers to the natural state of true principles. The two words "natural" already include the meaning of not expecting or seeking anything. The collected interpretations also cite Hu Juren's statement: "Wu Wang" is "cheng." "Cheng" is the real nature of heaven's principle. The sage merely follows the natural state of true principles without any private intention or artificiality. Therefore, once one goes beyond the true and unpretentious principles, calamity results; but following these true and unpretentious principles leads to good fortune and suitability in all things. Even if calamity or illness comes, one should still hold fast to the real and unpretentious principles and not be worried. The hexagram statements and line statements all express this meaning.

初九，無妄，往吉。本義 以剛在內，誠之主也。如是而往，其“吉”可知。故其象占如此。

The line statement of the initial yang line says: Originally there is no delusion, going forward brings auspiciousness. Zhu Xi explains in his "Benyi": The initial yang line, with its yang strength residing in the inner trigram, is the master of sincerity. With such a mind, going forward naturally brings auspiciousness, so the line's image and divination are as such.

集說 蘭氏廷端曰：初則當行，終則當止，行止適當則無妄，不妄則“吉”。《無妄》之初，當行者也，故“往”則有“吉”。《無妄》之終，當止者也，故行則有眚。胡氏炳文曰：《彖》曰：“剛自外來而為主於內”，《本義》於此曰：以剛在內，誠之主也。主字最有力。蓋妄者，誠之反也，誠之主如此，妄自然無矣。如此而往，其吉固宜。

Collected interpretations cite Lan Tingduan's view: at the beginning one should act, and at the end one should stop; acting and stopping at the right time is what is called "Without Pretense," and without pretense there is good fortune. The first line of "Without Pretense" is at the time when action is appropriate, so moving forward brings good fortune; the top line of "Without Pretense" is at the time when stopping is appropriate, so continuing to move brings calamity. Collected interpretations also cite Hu Bingwen's view: the "Tuan Ci" says "the strong comes from outside and becomes the master within," while the "Ben Yi" here says "the strong is within, and is the master of sincerity." The word "master" carries the most weight. Pretense is the opposite of sincerity; since sincerity is the master, pretense naturally disappears; with such a mind, good fortune is naturally deserved.

何氏揩曰：此爻足蔽《無妄》全卦。震陽初動，誠一未分，是之謂《無妄》。以此而往，動與天舍，何不吉之有？

Collective commentary cites He Kai's view: this line is sufficient to summarize the entire hexagram of Wuwang. When the yang energy of Zhen (Thunder) first arises, it is sincere and undivided, which is called Wuwang. With such a mind, every action and movement aligns with the heavenly principle, how could there not be good fortune? (The original text mistakenly reads 'He Shi Kai' as 'He Shi Kai' and 'dong yu tian she' as 'dong yu tian he')

六二，不耕穫，不苗畲，則利有攸往。本義 柔順中正，因時順理，而無私意期望之心，故有“不耕穫，不菑畲”之象。言其無所為於前，無所冀於後也。占者如是，則利有所往也。

The Line Statement of the Second Line says: "Not cultivating for the sake of harvest, not clearing land for the sake of plowing, thus it is advantageous to go forward" (the original text "not seed and till" should be "not clearing land"). Zhu Xi's "Ben Yi" explains: the Second Line is flexible and proper, following the trend of the time and adhering to principles, without any private desire or expectation, hence the image of "not cultivating for harvest, not clearing land." This indicates that one does not deliberately create things beforehand and does not hold onto expectations afterwards. If the person consulting the oracle can act in this way, it will be advantageous to go forward.

程傳 凡理之所然者，非妄也。人所欲為者，乃妄也。故以”耕穫、菑畲”譬之。六二居中得正，又應五之中正，居動體而柔順，為動能順乎中正，乃《無妄》者也，故極言無妄之義。“耕”’農之始；”獲”，其成終也。田一歲曰“菑”，三歲曰“畲”。不耕而獲，不菑而畲，謂不首造其事，因其事理所當然也。首造其事，則是人心所作為，乃妄也。國事之當然，則是順理應物，非妄也，獲與畲是也。

Cheng Yi in his commentary "Yichuan's Commentary on the Changes" says: whatever is in accordance with the inherent nature of things is not empty or false; whatever comes from one's own desires is empty or false. Therefore, he uses the examples of plowing and harvesting, and of newly cultivated land and land that has been farmed for three years. The line Six in the Second is in the middle of the lower trigram and is in the proper position, and it corresponds with the Nine in the Fifth, which is upright and just. Although it is part of the trigram of movement, its nature is gentle and compliant, thus it is movement that follows the upright and just. This is exactly the line of "Wu Wang" (No Pretense), so it is used to fully explain the meaning of "Wu Wang." "Plowing" is the beginning of farming, and "harvesting" is the end of farming. The first year of newly cultivated land is called "Zi," and the third year is called "She." Not plowing and yet harvesting, not cultivating and yet having farmland, refers to not initiating the action oneself, but merely following the natural result of things. Initiating an action oneself is a deliberate human effort, which is false. However, when things naturally proceed as they should, it is following the natural order and responding to circumstances, which is not false. Harvesting and having farmland belong to this category. (The phrase "guo shi zhi ran" should be "yin shi zhi ran.")

蓋耕則必有獲，菑則必有畲，是事理之固然，非心意之所造作也。如是則為無妄，不妄則所往利而無害也。或曰：聖人制作以利天下者，皆造端也，豈非妄乎？曰：聖人隨時制作，合乎風氣之宜，未嘗先時而開之也。若不待時，則一聖人足以盡為矣，豈待累聖繼作也？時乃事之端，聖人隨時而為也。

Cheng Yi continued to say: Plowing will surely result in harvest, and clearing wasteland will surely lead to fertile fields. This is the natural order of things, not something created by human will. This is the meaning of the hexagram "Without Pretense." If there is no pretense, then whatever one goes about doing will be beneficial and free from harm. Someone asked: The sages created objects and systems to benefit the world, which are all beginnings, so is this not a form of pretense? The answer was: The sages created things in accordance with the times, meeting the needs of the prevailing customs. They never acted ahead of their time to create something new. If one did not need to wait for the right time, then one sage would be sufficient to complete all things, and why would there be a need for sages across generations to do so? It is the timing that is the beginning of things, and the sages merely acted in accordance with the timing.

集說 《朱於語類》：問：《程傳》爻辭恐未明白。竊謂無不耕而獲、不菑而畲之理，只是不於耕而計獲之利，如程子所解《象傳》，移之以解爻辭則可。曰：《易傳》爻象之辭，雖若相反，而意實相近，特辭有未足耳。爻辭言當循理，《象傳》言不計利。

Collected Commentaries cite Master Zhu Xi's Sayings: Someone asked, "Master Cheng's interpretation of this line statement may not be clear enough." I privately think that there is no such thing as reaping without sowing or achieving a harvest without clearing the land; it is simply saying that one should not calculate the benefits before the time for sowing. Therefore, the way Master Cheng explained the Image Commentary can be appropriately applied to explain the line statement. Master Zhu replied: "The interpretation of line statements in Yichuan's Commentary on the Changes and the explanation of the Image Commentary seem opposite, but their intention is actually similar. The only difference is that the wording is not thorough enough. The line statement speaks of following the principles of things, while the Image Commentary speaks of not being concerned with benefits."

陳氏埴曰：伊川大意，只謂不為獲而耕，不為畲而菑，凡有所為而為者，皆計利之私心，即妄也。但經文中不如此下語，故《易傳》中頗費言語。始謂不耕而獲，不菑而畲，謂不首造其事，則似以耕菑為私意；中謂耕則必有獲，菑則必有畲，非心造意作，則以耕穫菑畲為非私意。終謂既耕則必有獲，既菑則必成畲。非必以獲畲之富而為，則又似以獲畲為私意。三說不免自相抵捂，所以《本義》但據經文直說，謂無耕穫菑畲之私心。

Collecting sayings cites Chen Zhi's words: The main idea of Yichuan is to say that one should not till the land merely for the sake of harvest, nor clear new fields merely for the sake of fertile land; any action taken with some ulterior motive is driven by a selfish desire for profit, which is considered wrong. However, the classic text does not express it in such terms, so Yichuan's Commentary on the Changes is somewhat roundabout. At first, it says that one does not harvest without tilling, nor make land fertile without clearing it, implying that tilling and clearing are seen as selfish intentions. Then it says that tilling will surely result in harvest, and clearing will surely result in fertile land, indicating that tilling and clearing are not selfish intentions. Finally, it says that since tilling will surely result in harvest, and clearing will surely result in fertile land, it is not because of the richness of harvest or fertile land that one tills or clears, implying that harvest and fertile land are seen as selfish intentions. These three interpretations are inevitably contradictory, so the Benyi simply follows the text directly, stating that there is no such selfish intention as tilling, harvesting, clearing, or making land fertile. (The term '抵捂' should be '抵牾'.)

胡氏炳文曰：“耕穫”者，種而斂之也。“菑畲”者，墾而熟之也。一歲之農，始於耕，終於獲。三歲之田，始於菑，終於畲。“不耕穫，不菑畲”，諸家以為不耕而獲，不菑而畲，唯《本義》以為始終無所作為之象，而必曰因時順理者，理本自然無所作為，自始至終，絕無計功謀利之心，故其占曰“利有牧往”。

Collective commentary cites Hu Bingwen's explanation: "Genghuo" refers to sowing and then harvesting, while "ziyu" refers to clearing land and then allowing it to mature. In a year's farming, it begins with plowing and ends with harvesting; in three years of land cultivation, it begins with clearing and ends with maturity. "Not genghuo, not ziyu" is generally interpreted as not plowing and then harvesting, or not clearing land and then obtaining mature fields. However, the "Benyi" interprets it as a process that is entirely natural and without artificial intervention. It specifically mentions "following the right time and reason" because reason is natural and not artificially created, and throughout the entire process there is no intention of seeking rewards or benefits. Therefore, the divination concludes with "favorable for going forward" (the original text mistakenly writes "li you mu wang" instead of "li you you wang").

何氏楷曰：人之有妄，在於期望。“不耕穫”者，不方耕而即望有其獲也。“不菑畲”者，不方菑而即望成其畲也。學者之除妄心而必有事焉，當如此矣，故曰“則利有攸往”。言必如此而後利也。案 何氏說與《傳》義頗異，質諸夫子先事後得、先難後獲之訓，則於理尤長。且《象傳》以未富釋之，正謂其無望獲之心，未必以耕為可廢也。

The collected interpretations cite He Kai's view: people have delusions because they hold onto expectations. "Not reaping before sowing" means not expecting a harvest immediately after sowing; "not cultivating new land before it becomes arable" means not expecting it to become good farmland immediately after clearing it. Scholars should eliminate their delusions yet must still engage in activities, and this is exactly what is meant by "then there is benefit in going forward." This implies that only by doing so can there be benefit. Li Guangdi comments: He's interpretation differs from that of Cheng Zhong's commentary. Using Confucius' teaching of "first doing the task then gaining the reward" and "first facing difficulties then obtaining success" to verify it, it is more reasonable. Moreover, the "small image" explains this line with "not yet rich," which means he has no expectation of harvest, not that farming should be abandoned.

六三，無妄之災，或繫之牛，行人之得，邑人之災。本義 卦之六爻，皆《無妄》者也。六三處不得正，故遇其占者，無故而有災，如行人牽牛以去，而居者反遭詰捕之擾也。

The line statement of the third line says: A calamity comes without cause — someone tied up a cow there, a passerby took it away, and the local person thus suffered the disaster of being searched and pursued. Zhu Xi's "Ben Yi" explains: The primary hexagram consists of six lines all belonging to "Wu Wang." The position of the sixth line in the third place is not correct, so the person encountering this divination will suffer a calamity without cause, just like the passerby who took the cow away, while the local person is subjected to interrogation and pursuit.

程傳 三以陰柔而不中正，是為妄者也。又志應於上，欲也，亦妄也。在無妄之道，為災害也。人之妄動，由有欲也。妄動而得，亦必有失。雖使得其所利，其動而妄，失已大矣，況復凶悔隨之乎？知者見妄之得，則知其失必與稱也。故聖人因六三有妄之象，而發明其理云“無妄之災，或繫之牛，行人之得，邑人之災”。

Cheng Yi in Yichuan's Commentary on the Changes says: Six in the Third, with its nature of yin and flexibility, is not in the center or in the correct position, thus it is exactly the one line that is reckless. It also wholeheartedly corresponds with Nine at the Top, which is desire, and this also belongs to recklessness. In the way of no recklessness, this becomes a calamity. People's reckless actions are all due to desire. When reckless actions lead to gain, they must also lead to loss. Even if one gains the desired benefit, since the action is reckless, the loss is already great, and何况 danger and regret follow closely. A person who understands things well sees that the gain from recklessness is matched by an equal loss. Therefore, the sage uses the image of Six in the Third being reckless to clarify this principle: "Calamity from recklessness, perhaps tied to a cow, the traveler's gain is the town's calamity."

言如三之為妄，乃無妄之災害也。設如有得，其失隨至，如“或繫之牛”。“或”，謂設或也，或繫得牛，行人得之以為有得，邑人失牛，乃是災也。借使邑人繫得馬，則行人失馬，乃是災也。言有得則有失，不足以為得也。“行人”“邑人”，但言有得則有失，非以為彼己也。妄得之福，災亦隨之：妄得之得，失亦稱之，固不足以為得也。人能知此，則不為妄動矣。

Cheng Yi continued to say: A situation like the Sixth in the Third, which is characterized by recklessness, is actually a calamity in the world of no recklessness. If there is a gain, loss follows immediately, just like the example of "a cow being tied up." "Or" is a term of assumption: suppose a cow is tied up, a passerby takes it away and that is considered a gain, while the local person who loses the cow suffers a calamity. Conversely, if the local person ties up a horse, then the loss of the horse becomes the passerby's loss, and the one who suffers the calamity changes. This simply illustrates that there must be a loss whenever there is a gain, and thus gain is not truly gain. "Passerby" and "local person" are merely used to illustrate that there must be a loss whenever there is a gain, and they are not specific to anyone or oneself. The blessings gained through recklessness bring calamity along with them; the gains obtained through recklessness are accompanied by equivalent losses, and such gains are not real gains. If people can understand this, they will not act recklessly.

集說 關氏朗曰：《無妄》而災者，災也。有妄而災，則其所也，非災之也。運數適然，非己妄致，乃無妄之災。《朱子語類》云；此卦六爻皆是無妄，但六三地頭不正，故有“無妄之災”，言無故而有災也。如行人牽牛以去，而居人反遭詰捕之擾，此正《無妄》之災之象。

The collected interpretations cite Guan Lang's saying: originally there is no wrong action yet misfortune occurs, this is called disaster; if one has wrong actions and incurs misfortune, that is deserved punishment and not considered disaster. If the fortune and misfortune happen by chance and are not caused by one's own wrong actions, then it is called "disaster without wrong action." The collected interpretations also cite Master Zhu's "Classified Sayings": in this hexagram all six lines belong to "no wrong action," but the position of line six in the third is not proper, hence there is "disaster without wrong action." This refers to suffering misfortune without cause. It is like a traveler leading a cow who runs away, while the local residents are subjected to interrogation and pursuit, which is exactly the image of "disaster without wrong action."

胡氏炳文曰：匪正有眚，人自為之也。《無妄》之災，天實為之也。六爻皆《無妄》，三之時，則《無妄》而有災者也。《雜卦》曰：“無妄，災也”，其此之謂與？

Collected Commentaries cite Hu Bingwen's saying: The Hexagram Statement says "Not through proper means there is misfortune," which is caused by people themselves; the Line Statement says "Misfortune without reason," which is truly caused by heaven. All six lines belong to the Hexagram of "Without Falsehood," but only the situation of line six in the third position is one where there is no false misfortune yet disaster occurs. The "Zagua Transmission" says "Without Falsehood, disaster," which probably refers to this.

九四，可貞，無咎。本義 陽剛乾體，下無應與，可固守而“無咎”，不可以有為之占也。

The statement of the fourth line says: It is possible to adhere to the correct path and there will be no mistakes. Zhu Xi's "Ben Yi" explains: The nine in the fourth is yang and belongs to the Qian trigram, and there is no corresponding line below it, so it can only remain steadfast to avoid mistakes. This is a divination indicating that it is not appropriate to take action.

程傳 四剛陽而居乾體，復無應與，無妄者也。剛而無私，豈有妄乎？可貞固守此，自“無咎”也。九居陰得為正乎？曰：以陽居乾體，若復處剛，則為過矣，過則妄也。居四，無尚剛之志也。“可貞”與“利貞”不同，“可貞”，謂其所處可貞固守之；“利貞”，謂利於貞也。

Cheng Yi in Yichuan's Commentary on the Changes says: Nine in the Fourth is a yang line that is located within the Qian trigram, and it does not have a corresponding line, making it a single line of Wuwang. Being strong and vigorous yet without private desires, how could there be falsehood? As long as one holds on to this, there will naturally be no mistakes. Someone asks: Is a yang line in a yin position considered proper? The answer is: Since it is a yang line located within the Qian trigram, if it were also in a yang position, it would be overly strong, and excess is considered falsehood. Being in the Fourth position indicates that it does not have the mind of excessive strength. "Ke Zhen" and "Li Zhen" are different: "Ke Zhen" means that the situation it is in allows for firm adherence, while "Li Zhen" means that upholding correctness is beneficial.

集說 胡氏炳文曰：“貞”，正而固也。曰“利貞”，則訓正字，而兼固字之義，曰“不可貞”，則專訓固字，而無正字之義。九四陽剛健體，下無應與，可貞正守之，而其占不可有為也。何氏楷曰：四剛陽而居乾體，本自《無妄》者也。“可貞”固守此，則“無咎”。初

Collective commentary cites Hu Bingwen's statement: "Zhen" means both correct and firm. Explaining "beneficial to zhen," the term "zhen" is interpreted as correct, while also implying firmness; explaining "not zhen," it takes only the meaning of firmness and excludes the meaning of correctness. The fourth line is yang and belongs to the category of strong and vigorous. Below it there is no corresponding line, so it can maintain firmness on its own, but in terms of divination, it is not appropriate to take action. Collective commentary also cites He Kai's statement: the fourth line is yang and is located within the Qian trigram, originally being a line of no false movement. If it can maintain this firmness, it will not commit any mistakes. The original text has a missing character, and He's discussion on the first line is left with only the character "initial."

九五，無妄之疾，勿藥有喜。本義 乾剛中正，以居尊位，而下應亦中正，無妄之也。如是而有疾，勿藥而自愈矣。故其象占如此。

The Line Statement of the Fifth Line says: A disease arising without cause will recover on its own without medication. Zhu Xi's "Ben Yi" explains: The Nine in the Fifth, possessing the strong and vigorous nature of the Heaven Trigram, being in the central and proper position, and occupying the exalted position of a ruler, with the corresponding Six in the Second also being upright and correct, can be considered to have reached the extreme of no false movement. If such a person falls ill, they do not need medicine to recover, hence the symbolic meaning and the divination result are as such.

程傳 九以中正當尊位，下復以中正順應之，可謂無妄之至者也，其道無以加矣，“疾”，為之病者也。以九五之無妄，如其有疾，勿以藥治，則有喜也。人之有疾，則以藥石攻去其邪以養其正。若氣體平和，本無疾病，而攻治之，則反害其正矣。故勿藥則有喜也。有喜，謂疾自亡也。

Cheng Yi in Yichuan's Commentary on the Changes says: Nine in the Fifth holds the position of honor and authority with the virtue of being both central and upright. Below it is Six in the Second, also upright and central, which is in harmony and obedience. This can be called the extreme of no false movement. The term 'disease' refers to something that adds affliction. With the state of no false movement of Nine in the Fifth, if there is affliction, one does not need to treat it with medicine, and instead there is joy. When a person is sick, they use medicine to remove evil influences and preserve the righteous energy. But if the vital energy and blood are originally balanced and there is no sickness, yet one forcefully treats it, it would instead harm the righteous energy. Therefore, without taking medicine there is joy; the term 'joy' means that the sickness naturally disappears.

無妄之所謂疾者，謂若治之而不治，率之而不從，化之而不革，以妄而為無妄之疾。舜之有苗，周公之管蔡，孔子之叔孫武叔是也。既已無妄，而有疾之者，則當自如。無妄之疾，不足患也。若遂自攻治，乃是渝其無妄而遷於妄也。五既處無妄之極，故唯戒在動，動則妄矣。

Cheng Yi continued saying: The "disease" mentioned in the Book of Changes, the Wuwang, refers to the situation where one tries to govern him but he refuses to be governed, tries to lead him but he refuses to obey, tries to transform him but he refuses to change, and thus his own delusion becomes the illness of the one who is without delusion. Yu Shun encountered the You Miao, the Duke of Zhou encountered Guan Shu and Cai Shu, and Confucius encountered Su Sun Wu Shu, all of whom fall into this category. Since one has already attained the state of being without delusion, yet someone comes to add illness to it, one should proceed as before. The illness of Wuwang is not something to be worried about; if one therefore takes action to attack and govern, that would be changing one's own state of being without delusion and moving towards delusion. The Nine in the Fifth has already reached the extreme of being without delusion, so the only thing to be cautious about is acting recklessly. Once one acts, it becomes delusion.

案 勿者，禁止之辭。言無妄矣，而偶有疾，則亦順其自然而氣自復，勿復用藥以生他候。如人有無妄之災，則亦順其自然而事自平，勿復用智以生他咎也。凡《易》中言勿者皆同義。此爻之疾，與六三之災同。然此曰“有喜”者，剛中正而居尊位，德位固不同也。

Li Guangdi remarked: "Wu" is a term of prohibition. This means that when a person has no false movement, and an illness occurs by chance, one should just follow the natural course, and the vital energy will naturally recover; one should not take medicine, which may lead to other symptoms. It is like when a person suffers from an unexpected disaster, one should just follow the natural course, and the matter will naturally calm down; one should not take further actions, which may lead to more blame. In general, wherever the "Wu" appears in the Zhou Changes, its meaning is the same. The "ji" (disease) in this line is of the same nature as the "zai" (disaster) in line six in the third. However, this line is judged as "you xi" (good news), because the nine in the fifth is strong, upright, and in a noble position, and its virtue and position are fundamentally different from those of line six in the third.

上九，無妄，行有眚，無攸利。本義 上九非有妄也，但以其窮極而不可行耳，故其象占如此。

The line statement of the Upper Ninth says: It is originally free from falsehood, but if it proceeds further, there will be calamity, and there is nothing to be gained. Zhu Xi's "Ben Yi" explains: The Upper Ninth is not being reckless, but because it has reached the extreme limit, it can no longer take action, hence the hexagram image and the divination are thus.

程傳 上九居卦之終，無妄之極者也。極而復行，過於理也。過於理則妄也。故上九而行，則有過眚而無所利矣。

Cheng Yi in Yichuan's Commentary on the Changes says: The upper ninth line is at the end of the entire hexagram, representing the extreme point of Wuwang. When one has already reached the extreme and still moves forward, it goes beyond reason; going beyond reason is recklessness. Therefore, whenever the upper ninth line takes action, there will be mistakes and calamities, with no benefits.

集說 龔氏煥曰：無妄者，實理自然之謂。循是理則吉，拂是理則凶。初“往吉”，二“利有攸往”，循是理而動者也；四“可貞無咎”，守是理而不動者也；三有“災”，五有“疾”，不幸而遇無故非意之事，君子亦聽之而已，守是禮而不為動者也。或動或靜，唯理是循，所以為無妄，上九居《無妄》之極，不可有行，若不循理而動，則反為妄矣，其有眚而不利也宜哉！何氏楷曰：彖所謂“匪正有眚，不利有攸往”者。

Collective commentary cites Gongs Huan's explanation: "Wu Wang" refers to the natural state of things as they truly are. Following this principle brings good fortune, while violating it leads to misfortune. "Initial Nine 'Going is auspicious'" and "Six in the Second 'Beneficial to go somewhere'" represent movement in accordance with this principle. "Nine in the Fourth 'Maintaining uprightness brings no blame'" represents stillness in accordance with this principle. "Six in the Third 'Disaster'" and "Nine in the Fifth 'Disease'" indicate encountering unexpected, uncaused events; the gentleman merely lets things be, remaining steadfast in the principle without being disturbed. Whether moving or still, everything follows the heavenly principle, hence it is called "Wu Wang." The upper nine is at the extreme of "Wu Wang," and no further action should be taken. If one acts recklessly without following the heavenly principle, it becomes "Wang," leading to misfortune, which is appropriate. Collective commentary also cites He Kai's explanation: this is precisely what the "Tuan Ci" says: "Not following the correct path brings calamity; it is not beneficial to go anywhere."

總論 胡氏炳文曰：六爻皆無妄也，特初九得位而為震動之主，時之方來，故“無妄往吉”。上九失位而居乾體之極，時已去矣，故其行雖無妄，“有眚無攸利”。是故善學《易》者在識時，初曰“吉”，二日“利”，時也；三曰“災”，五日“疾”，上曰“眚”，非有妄以致之也，亦時也；初與二皆可“往”，時當動而動也；四“可貞”，五“勿藥”，上行“有眚”，時當靜而靜也。

In summary, Hu Bingwen says that all six lines belong to the hexagram Wuwang, but the line Choujiu is in the correct position and is the main line of the Zhen trigram, indicating that the opportunity is just arriving, hence it says "Wuwang, going is auspicious." The line Shangjiu is out of position and is at the extreme of the Qian trigram, indicating that the opportunity has already passed, so although its action is without pretense, it says "there is a calamity, and there is no benefit." Therefore, those who are good at studying the Book of Changes should focus on recognizing the situation: the lines Choujiu and Liushier say "auspicious" and "favorable," which are due to the situation; the lines Liusan, Wuwu, and Shangjiu say "calamity," "disease," and "calamity," respectively, which are not caused by pretense, but also due to the situation. The lines Choujiu and Liushier can "go," meaning they should act when the time is right; the lines Jiushisi "can be firm," Jiushiwu "no medicine is needed," and Shangjiu "if action is taken, there is a calamity," meaning they should remain still when the time is not right.