The Great Accumulation hexagram (Mountain over Heaven).

程傳 《大畜序卦》：“有無妄然後可畜，故受之以大畜。”《無妄》則為有實，故可畜聚，《大畜》所以次《無妄》也。為卦艮上乾下，天而在於山中，所畜至大之象。畜為畜止，又為畜聚。止則聚矣。取天在山中之象，則為蘊畜。取艮之止乾，則為畜止。止而後有積，故止為畜義。

Cheng Yi in Yichuan's Commentary on the Changes says: The "Xugua Zhuan" of the Book of Changes states, "After there is no false desire, then there can be accumulation, hence it is followed by the Great Accumulation." Having "Wuwang" means having truth, and only with truth can there be accumulation, so the Great Accumulation comes after Wuwang. In terms of the hexagram structure, the mountain (Gèn) is above and the heaven (Qián) is below, with heaven contained within the mountain, symbolizing the image of great accumulation. "Xù" means both stopping and accumulating; when stopped, accumulation naturally follows. Taking the image of heaven within the mountain represents concealment and accumulation; taking the meaning of Gèn stopping Qián signifies stopping accumulation. First there must be stopping, then accumulation can occur, so "stopping" is the meaning of "xù."

大畜，利貞，不家食吉，利涉大川。本義 “大”，陽也。以艮畜乾，又畜之大者也。又以內乾剛健，外艮篤實輝光，是以能日新其德。而為畜之大也。以卦變言，此卦自《需》而來，九自五而上，以卦體言，六五尊而尚之。以卦德言，又能止健，皆非大正不能，故其占為“利貞”，而“不家食吉”也。又六五下應於乾，為應乎天，故其占又為“利涉大川”也。“不家食”，謂食祿於朝，不食於家也。

The Hexagram Statement of the Great Accumulation says: It is favorable to maintain uprightness, and it is auspicious to seek official positions and receive salary rather than support oneself at home, and it is favorable to cross a great river. Zhu Xi's "Ben Yi" explains: "Great" refers to Yang. Using the mountain trigram to contain the heaven trigram, it is the greatest among what is contained. Also, because the inner trigram is the heaven trigram, which is strong and vigorous, and the outer trigram is the mountain trigram, which is solid and has brightness, it is able to renew its virtue daily and achieve great accumulation. In terms of "hexagram transformation," this hexagram comes from the Need hexagram, with the Yang line at nine five moving to the upper position. In terms of the hexagram structure, the six five occupies the noble position and values the virtuous above. In terms of the hexagram virtue, it can control strength with stillness—these are things that only a person of great moral correctness can accomplish, so the judgment is "favorable to uprightness" and "not supporting oneself at home is auspicious." Furthermore, the six five connects downward with the heaven trigram, which corresponds to heaven, so the judgment is also "favorable to crossing a great river." "Not supporting oneself at home" means receiving salary in the court, not relying on one's own means for sustenance.

程傳 莫大於天，而在山中，艮在上而止乾於下，皆蘊畜至大之象也。在人為學術道德充積於內，乃所畜之大也。凡所畜聚皆是。專言其大者，人之蘊畜，宜得正道，故云“利貞”。

Cheng Yi in Yichuan's Commentary on the Changes says: There is nothing greater than heaven, yet today heaven is contained within the mountain; the mountain trigram is above and the heaven trigram is below, stopping it. These are images of great accumulation. Applied to human beings, this means that learning, skills, and virtue are fully accumulated within the heart. This is the great accumulation. Anything that is accumulated can be called "xu," but here it refers specifically to great accumulation. Human accumulation should be in accordance with the right path, hence the hexagram statement says "beneficial to uprightness."

若夫異端偏學，所聚至多，而不正者固有矣。既道德充積於內，宜在上位，以享天祿，施為於天下，則不獨於一身之吉，天下之吉也。若窮處而自食於家，道之否也，故“不家食”則“吉”。所畜既大，宜施之於時，濟天下之艱險，乃大畜之用也，故“利涉大川”。此只據大畜之義而言，《彖》更以卦之才德而言，諸爻則唯有止畜之義。蓋《易》體道隨宜，取明且近者。

Cheng Yi in his Yichuan Commentary on the Changes says: as for the doctrines of heterodox and biased schools, they may accumulate a lot of content, but they inevitably contain unrighteous elements. Therefore, the hexagram Daxu first emphasizes the character "Zhen" (uprightness). Once moral virtue has been fully cultivated and accumulated within, one should take a high position and enjoy the salary of the court, applying one's learning throughout the world. In this way, the auspicious outcome is not only for oneself but for the entire world. If one remains confined and poor, living by one's own labor at home, this is a sign that the Dao is not being practiced. Therefore, the hexagram statement says "not eating at home" leads to "auspiciousness." Since the accumulated virtue is great, it should be applied in the present age to relieve the difficulties and dangers of the world. This is precisely the function of the hexagram Daxu, hence it says "favorable for crossing great rivers." The above is merely based on the meaning of the hexagram name. Confucius's "Tuan Ci" (Commentary on the Hexagram) discusses the qualities and virtues of the entire hexagram. The six lines (yao) focus on the aspect of stopping and restraining. In general, the Zhou Changes examine principles and adapt to circumstances, always taking the most clear and relevant aspect to explain.

集說 《朱子語類》云：某作《本義》，欲將文王卦辭，只大綱依文王本義略說，至其所以然之故，卻於孔子《彖傳》中發之。且如“大畜，利貞，不家食吉，利涉大川”，只是占得《大畜》者，為“利貞不家食”而“吉”，“利”於“涉大川”。至於剛上尚賢等處，乃孔子發明，各有所主。爻象亦然。如此則不失文王本意，又可見孔子之意，但今未暇整頓耳。胡氏炳文曰：“不家食”，是賢者不畜於家而畜於朝。“涉大川”，又似有畜極而通之意。要之兩利字，一吉字，占辭自分為三，不必泥而一之也。

"The Collected Commentaries" cites Zhu Xi's words from the "Zhu Zi Yu Lüe" saying: When I wrote "The Original Meaning of the Zhou Changes," I intended to explain only the general outline of King Wen's hexagram statements according to King Wen's original meaning. As for the reasons behind the hexagram statements, I would elaborate on them through Confucius' "Tao Ci." For example, "Da Xu, beneficial to uprightness, not eating at home is auspicious, beneficial to crossing great rivers" merely indicates that someone who divines the hexagram Da Xu benefits from uprightness, does not stay at home to eat and thus gets auspiciousness, and is also beneficial for crossing great rivers. However, explanations such as "the strong above and the exalted virtue" are Confucius' own interpretations, each focusing on different aspects. The line statements and line images are to be read in the same way. This approach preserves King Wen's original meaning while revealing Confucius' intent, though I have not yet had the time to compile this into a book. "The Collected Commentaries" also cites Hu Bingwen saying: The phrase "not eating at home" refers to the virtuous not being kept in one's own household but being employed by the court; "crossing great rivers" also implies the idea of accumulation reaching its peak and then turning into smoothness. In summary, the two "beneficial" characters and one "auspicious" character in the hexagram statements are originally divided into three layers as "divinatory statements," and there is no need to force them into a single sentence.

初九，有厲，利已。本義 乾之三陽，為艮所止，故內外之卦各取其義。初九為六四所止，故其占往則有危，而利於止也。程傳 《大畜》，艮止畜乾也。故乾三爻皆取被止為義，艮三爻皆取止之為義。初以陽剛，又健體而居下，必上進者也。六四在上，畜止於己，安能敵在上得位之勢？若犯之而進，則有危厲，故利在已而不進也。在他卦，則四與初為正應，相援者也。在《大畜》，則相應乃為相止畜。上與三皆陽，則為合志。蓋陽皆上進之物，故有同志之象，則無相止之義。

The line statement for the initial yang line (Chu Ji) says: There is danger, and it is advantageous to stop. Zhu Xi's "Benyi" explains: The lower trigram "Qian" (Heaven) has three yang lines, which are stopped by the upper trigram "Gen" (Mountain). Therefore, both the inner and outer trigrams take meaning from the act of stopping. The initial yang line is stopped by the fourth line (Liù Sì), so its "divination statement" is: Going forward brings danger, but stopping is advantageous. Cheng Yi's "Yichuan Commentary on the Changes" says: The hexagram "Da Xu" (Great Accumulation) is about "Gen" stopping and restraining "Qian." Therefore, the three lines of "Qian" take meaning from being stopped, and the three lines of "Gen" take meaning from stopping others. The initial yang line is a strong and vigorous line, located at the very bottom of a strong and vigorous hexagram. It is bound to move upward. The fourth line, however, is in a superior position and stops it. How can the initial line resist the momentum of a superior and properly positioned line? If it attempts to move forward forcefully, it will face danger, so it is advantageous to stop and not proceed. In other hexagrams, the fourth and initial lines are "responsive" and support each other. In the hexagram "Da Xu," this responsiveness turns into mutual restraint. The upper yang line (Shang Ji) and the third yang line (Jiu San) are both yang lines, thus forming a harmonious relationship. Since yang lines are all things that move upward, they represent a shared aspiration, and thus there is no mutual restraint.

集說 蔡氏清曰：初九不可進而未必能自不進，故戒之雲進則有“厲”，唯“利” 九二，輿說蝮。本義 九二亦為六五所畜，以其處中，故能自止而不進，有此象也。程傳 二為六五所畜止，勢不可進也。五據在上之勢，豈可犯也？二雖剛健之體，然其處得中道，故進止無失。雖志於進。度其勢之不可，則止而不行，如車輿說去輪輹，謂不行也。

"The Collection of Sayings" cites Cai Qing's statement: Initially, the first line is in a position where it cannot move forward, but it does not necessarily mean it will not move on its own. Therefore, the line statement warns that moving forward will result in danger, and only benefit is present—here, the original text is missing some words, and Cai Qing's words are incomplete. The line statement for the second line: the carriage has removed the rabbit on the axle. Zhu Xi's "Original Meaning" says: The second line is also restrained by the fifth line, because it is in the central position of the lower trigram, so it can stop by itself without moving forward, hence the image. Cheng Yi's "Yichuan Commentary on the Changes" says: The second line is restrained by the fifth line, and in terms of situation, it cannot move forward; the fifth line occupies the position of authority, how can it be offended? Although the second line is a strong and vigorous line, it is in the middle path, so whether to move or stop is appropriate. Although it has the intention to move forward, upon considering the situation, it finds it impossible, so it stops, just like a carriage that has removed the rabbit on the axle, which means it cannot move forward."

九三，良馬逐，利艱貞，曰閒輿衛，利有攸往。本義 三以陽居健極，上以陽居畜極，極而通之時也。又皆陽爻，故不相畜而俱進，有“良馬逐”之象焉。然過剛銳進，故其占必戒以“艱貞”“閒習”，乃利於有往也。日，當為日月之日。

The third line statement says: A good horse gallops and chases, it is advantageous to maintain uprightness in difficulty, to practice daily the chariot and defense, and to go somewhere. Zhu Xi's "Original Meaning" says: The ninth line at the third position, with a yang line occupying the top of a strong and vigorous hexagram, and the top nine, with a yang line occupying the top of a hexagram of stopping, are exactly at the point where accumulation reaches its peak and turns into smoothness; both are yang lines, so they no longer restrain each other and move forward together, hence the image of "a good horse chasing." However, the third line is overly strong and eager to advance, so its "divination statement" must use "difficult uprightness" and "daily practice" to warn, thus it is advantageous to go somewhere. The character "曰" in the line statement should be the character "日" meaning sun or day.

程傳 三剛健之極，而上九之陽，亦上進之物，又處畜之極而思變也。與三乃不相畜而志同，相應以進者也。三以剛健之才，而在上者與合志而進，其進如良馬之馳逐，言其速也。雖其進之勢速，不可恃其才之健與上之應，而忘備與慎也。故宜艱難其事，而由貞正之道。輿者用行之物，衛者所以自防。當自日常閒習其車輿，與其防衛，則利有攸往矣。三乾體而居正，能貞者也，當其銳進，故戒以知難，與不失其貞也。志既銳於進，雖剛明有時而失，不得不戒也。

Cheng Yi in Yichuan's Commentary on the Changes says: Nine in the Third is located at the extreme of strength and firmness, while Nine at the Top, this yang line, is also striving upward. It is located at the extreme of being restrained and thus thinking of change. It no longer restrains Nine in the Third, but instead shares the same aspirations, and they respond to each other in moving forward together. Nine in the Third, with its strength and firmness, is supported by Nine at the Top, which shares its aspirations and moves forward with it. The momentum of their advancement is like a good horse galloping and chasing, describing its speed. However, although the momentum is swift, one must not rely on one's own strength and the support from above and forget caution and vigilance. Therefore, one should regard the matter as difficult and follow the correct path. "Yu" refers to the vehicle used for traveling, and "Wei" refers to the equipment used for self-defense. One should regularly practice one's vehicle and defense, and thus "it is advantageous to go forward." Nine in the Third is part of the "Qian" trigram and is in the proper position, so it is originally capable of maintaining correctness. However, because it is striving forward with great intensity, it is warned to recognize the difficulty and not lose its correctness. Since the mind is eager to advance, even the most strong and wise people may make mistakes, and thus it is necessary to issue this warning.

集說 項氏安世曰：初九在初，故稱“童牛”。九二以剛居柔無勢，故為“豶豕”。九三純乾，故為“良馬。”六四，童牛之牿，元吉。本義 “童”者，未角之稱，“牿”，施橫木於牛角以防其觸，《詩》所謂楅衡者也。止之於末角之時，為力則易，大善之吉也，故其象占如此。《學記》曰：禁於未發之謂豫，正此意也。

The "Collected Sayings" cite Xiang Anshi's explanation: the initial line, "Chu Ji," is in the first position, so it is called "Tong Niu," meaning a young bull that has not yet grown horns; "Jiu Er," with yang strength in a yin position and lacking power, is described as "Fen Shi," a castrated pig; "Jiu San," being purely "Qian" in nature, is symbolized by a good horse. The fourth line statement says: adding a crossbar to the horn of a young bull brings great good fortune. Zhu Xi's "Basic Meaning" explains: "Tong" refers to a young bull without horns; "Gu" means placing a wooden bar across the bull's horn to prevent it from ramming, which is called "E Heng" in the "Book of Poetry." Stopping the bull before its horns grow is easy to manage, hence great good fortune, which is why the line and the divination statement are so. The "Book of Rites · Record of Learning" says, "To prevent wrongdoing before it occurs is called preparation," which expresses exactly this meaning.

程傳 以位而言，則四下應於初，畜初者也。初居最下，陽之微者，微而畜之則易制，猶“童牛”而加牿，大善而“吉”也。概論畜道，則四艮體，居上位而得正，是以正德居大臣之位，當畜之任者也。大臣之任，上畜止人君之邪心，下畜止天下之惡人。

Cheng Yi's Commentary on the Changes says: From the perspective of the lines, the line six in the fourth position connects downward with the line nine at the beginning, and this is the side that restrains the line nine at the beginning. The line nine at the beginning is located at the very bottom, which is a time when yang energy is still very weak. When something is weak, it is easy to restrain it, just like adding a crossbar to a young calf, which is a great benefit and thus 'auspicious'. If we generally speak about the way of restraining, the line six in the fourth belongs to the trigram Gen (Mountain), which is in a high position and 'appropriate'. This is the person who holds the virtue of righteousness and takes on the responsibility of restraining. The duty of a minister is to restrain the ruler's wrong thoughts above and to restrain the evil people of the world below.

人之惡，止於初則易，既盛而後禁，則盾扞格而難勝。故上之惡既甚，則雖聖人救之，不能免違拂。下之惡既甚，則雖聖人治之，不能免刑戮。莫若止之於初，如“童牛”而加牿，則“元吉”也。牛之性，觝觸以角，故牿以制之。若童犢始角而加之以牿，使觝觸之性不發，則易而無傷。以況六四能畜止上下之惡於未發之前，則大善之吉也。

Cheng Yi continued to say: A person's evil thoughts are easy to stop when they are just beginning; but once they have grown strong, it becomes stubborn and difficult to overcome. Therefore, if a ruler's evil becomes serious, even a sage trying to save him will inevitably meet resistance; if a subject's evil becomes serious, even a sage trying to govern will inevitably have to resort to punishment. It is better to stop it at the beginning, just as adding a crossbar to a young calf. This is called "original good fortune." A calf's nature is to charge with its horns, so a crossbar is used to restrain it; if the crossbar is added when the calf is just beginning to grow horns, it prevents the charging nature from being expressed, making it both easy and harmless to the calf. Using this analogy, if the sixth line (six in the fourth) can stop the evil of above and below before it has even begun to manifest, that is a great good fortune.

集說 《朱子語類》云：《大畜》下卦，取其能自畜而不進，上卦取其能畜彼而不使進。然四能止之於初，故為力易。五則陽已進而止之，則難。以柔居尊，得其機會可制，故亦吉，但不能如四之“元吉”耳。六五，豶豕之牙，吉。

The "Collection of Sayings" cites Zhu Xi's words from the "Words of Master Zhu" stating that for the hexagram "Great Accumulation," the lower trigram is chosen because it can restrain itself without advancing, and the upper trigram is chosen because it can restrain the other without allowing it to advance. However, the line six in the fourth is stopping the beginning of the movement, so it is easy to exert effort. The line six in the fifth is stopping the movement when the yang energy has already reached the middle, which is more difficult. The line six in the fifth, being a yin and flexible line in a noble position, seizes the opportunity to control, hence it is also auspicious, though it cannot be called "original auspiciousness" as the line six in the fourth can. The line statement for line six in the fifth says: the teeth of a castrated boar are removed, which is auspicious.

程傳 六五居君位，止畜天下之邪惡。夫以億兆之眾，發其邪欲之心，人君欲力以制之，雖密法嚴刑，不能勝也。夫物有總攝，事有機會，聖人操得其要，則視億兆之心猶一心，道之斯行。止之則戢，故不勞而治，其用若豶豕之牙也。“豕”，剛躁之物，而牙為猛利，若強制其牙，則用力勞而不能止其躁猛，雖縶之維之，不能使之變也。若豶去其勢，則牙雖存而剛躁自止。其用如此，所以“吉”也。

Cheng Yi in Yichuan's Commentary on the Changes says: The line six in the fifth holds the position of the ruler, who must stop and restrain the evil in the world. Facing millions of people, once they develop perverse desires, the ruler wants to suppress them with force. Even if the laws are strict and punishments severe, they cannot be contained. However, all things have a central organ, and all affairs have a point of entry. The sage grasps this key point, and sees the hearts of millions as if they were one. If he guides them, they follow; if he stops them, they restrain themselves. Therefore, there is no need for great exertion, and the world is already in order. This method is like dealing with the teeth of a castrated pig. A pig is a fierce and restless animal, and its teeth are fierce and sharp. If one tries to restrain its teeth by force, it is laborious and ineffective. Even if it is tied up or bound, it cannot change its nature. But if it is castrated, although its teeth remain, its fierce and restless nature is naturally restrained. This is how the method works, hence 'auspicious'.

君子法豶豕之義，知天下之惡，不可以力制也，則察其機，持其要，塞絕其本原，故不假刑法嚴峻而惡自止也。且如止盜，民有欲心，見利則動，苟不知教而迫於飢寒，雖刑殺日施，其能勝億兆利慾之心乎？聖人則知所以止之之道，不尚威刑，而修政教，使之有農桑之業，知廉恥之道，雖賞之不竊矣。故止惡之道，在知其本，得其要而已。不嚴刑于彼。而修政於此，是猶患豕牙之利，不制其牙而豶其勢也。

Cheng Yi continued to say: A gentleman follows the principle of "the castrated pig." He understands that evil in the world cannot be suppressed by force alone. Instead, one should examine its joints, grasp its key points, and block its source. Thus, there is no need to rely on severe punishments, and evil will naturally cease. Take the example of preventing theft: people have greedy hearts, and when they see wealth, they are tempted. If there is no moral education and they are driven by hunger and cold, even if people are executed daily as a warning, how can that surpass the desires of millions? The sage understands the way to stop evil: not by emphasizing harsh punishments, but by cultivating good government and moral education, so that people have livelihoods in agriculture and sericulture and understand the principles of integrity and shame. In this way, even if rewards are offered for stealing, they will not steal. Therefore, the way to stop evil lies in recognizing its root and grasping its key. Instead of using severe punishment on one side, one should cultivate good government and education on the other. It is like worrying about a boar's sharp teeth: instead of cutting its teeth, one should remove its power.

上九，何天之衢，亨。本義 “何天之衢”，言何其通達之甚也？畜極而通，豁達無礙，故其象占如此。程傳 予聞之胡先生曰：“天之衢亨”，誤加何字。事極則反，理之常也，故畜極而“亨”。《小畜》畜之小，故極而成，《大畜》畜之大，故極而散。極既當變，又陽性上行，故遂散也。天衢，天路也。謂空虛之中，雲氣飛鳥往來，故謂之天衢。天衢之亨，謂其亨通曠闊，無有蔽阻也。在畜道則變矣，變而亨，非畜道之亨也。

The line statement for the topmost yang line says: bearing the heavenly thoroughfare, it is smooth and unimpeded. Zhu Xi's "Benyi" says: "What a thoroughfare of heaven!" meaning how unimpeded it is! When accumulation reaches its peak, it turns into smoothness and openness, with no obstacles, hence the line image and the divination statement are like this. Cheng Yi's "Yichuan Commentary on the Changes" says: I heard Hu Yuan say that the phrase "the heavenly thoroughfare is smooth" has an extra character "he." When something reaches its peak, it must reverse, which is a common principle, so when accumulation reaches its peak, it becomes smooth. The "Xiaoxu" hexagram accumulates small things, so when it reaches its peak, it accumulates; the "Daxu" hexagram accumulates great things, so when it reaches its peak, it disperses. When something reaches its peak, it should change. Adding the nature of yang, which tends upward, leads to dispersion. "Tianqu" refers to the heavenly road, meaning the place in the sky where clouds and birds pass through, hence called the heavenly road. The smoothness of the heavenly road means it is open and unobstructed. In terms of the principle of accumulation and restraint, this is already a change; after change comes smoothness, which is not the smoothness inherent in the principle of accumulation and restraint itself.

集說 張氏浚曰：剛在上為“何”，何謂勝其任。王氏宗傳曰：《彖傳》曰：“剛上而尚賢”，則上九是也。以陽德而居五之上，為五所尚，此所以有“何天之衢”之象。天衢，通顯之地也。下之三陽，由己上進，故九三日“良馬逐”。又曰“上合志也”，此賢者之道所以亨也。“何”，如何校之何，《釋文》曰：梁武帝讀音賀是也。言以身任天下之責，當畜賢之時，為五所尚，主張賢路，賢者之得志，莫盛於斯也。

"The 'Collected Explanations' cites Zhang Jun's statement: Yang strength occupying a high position is called 'He', 'He' means being able to shoulder the responsibility. The 'Collected Explanations' also cites Wang Zongping's statement: Confucius' '彖辞' says 'Yang above and valuing virtue', referring to the line 'Nine at the Top'. It is because Yang strength is in a position above the line 'Six in the Fifth' and is honored by the line 'Six in the Fifth', which is why it has the image of 'He Tian Zhi Qu'. Tian Qu refers to a place of open access and prominence. The three lower Yang lines are all able to rise because of the line 'Nine at the Top'. Therefore, the line statement of 'Three Yang' says 'A good horse follows', and the 'Small Explanation' says 'It harmonizes with the will above', which is precisely why the path of the virtuous is smooth. The character 'He' is the same as the 'He' in 'He Xiang Mo Er' (meaning the harness of a horse). Lu Deming in his 'Classic Interpretation' says that Liang Wu Di read it as 'He' with the pronunciation of 'He', which is the same pronunciation. The meaning is that one shoulders the responsibility of the world, at a time when it is appropriate to cultivate virtuous talents, being honored by the line 'Six in the Fifth', and presiding over the gate of promoting virtuous people. There is no greater success for the virtuous than this."

吳氏澄曰：後漢王延壽魯靈光殿賦云，荷天衢以元亨，何作荷，何天之衢，其辭猶《詩》言何天之休，何天之龍。《大畜》者，一陽止於外，而三陽藏畜於內。畜極則散，止極則行。故上九雖艮體，至畜之終，則不止而行也。胡氏炳文曰：隨畜隨發，不足為《大畜》。唯畜之極而通，豁達無礙，如天衢然。此不徒為仕者之占，《大學章句》所謂用力之久，一旦豁然貫通者，亦是此意。多識前言往行以畜其德者，以之可也。

"The Collection of Sayings" cites Wu Cheng's explanation: In the Eastern Han dynasty, Wang Yanchou's "Fu on the Lu Lingguang Hall" mentions the phrase "bearing the heavenly thoroughfare with original goodness," showing that "he" was written as "he." The wording "what heavenly thoroughfare" is similar to the expressions in the "Book of Songs" such as "what heavenly blessing" and "what heavenly dragon." The Great Accumulation hexagram is one where a yang line stops outside, and three yang lines are concealed within. When accumulation reaches its peak, it disperses; when stopping reaches its peak, it moves. Therefore, although the top line belongs to the "Mountain" trigram, since it has reached the end of accumulation and stopping, it no longer stops but moves instead. "The Collection of Sayings" also cites Hu Bingwen's explanation: Accumulation and release are not enough to be called Great Accumulation; only when accumulation reaches its peak and turns into openness, with everything clear and unobstructed, does it resemble the heavenly thoroughfare. This line is not only for those seeking official positions to consult, but also corresponds to Zhu Xi's explanation in the "Commentary on the Great Learning" about exerting effort for a long time until suddenly achieving a thorough understanding. Anyone who accumulates virtue by learning from the words and deeds of previous sages can use this to verify."

蔡氏清曰：觀畜極而通之意，則知君子患屈之未至耳，不患其不伸也。案 “何”字，《程傳》以為誤加，《本義》以為發語，而諸家皆以荷字為解，義亦可從。蓋“剛上尚賢”者，唯上九一爻當之，且為艮主，是卦之主也，故取尚賢之義。

"The Collection of Sayings" also cites Cai Qing's view: when the accumulation reaches its extreme, it turns into openness, indicating that a gentleman should only fear that his humility is not enough, and need not worry about future expansion. Li Guangdi comments: the character "he" is considered by "Yichuan's Commentary on the Changes" to be incorrectly added, while "The Original Meaning of the Zhou Changes" regards it as an exclamation. All schools interpret it with the character "he" meaning to bear or carry. This interpretation can also be adopted. Because "the strong one is above and still values the virtuous," only the line at the top (Shang Ji) is worthy of this, and moreover, it is the main line of the "Gen" hexagram and the main subject of the entire hexagram, so it conveys the meaning of honoring the virtuous.

則是賢路大通，卦所謂“不家食”者此已。取艮主之義，則能應天止健，卦所謂涉大川者此已，故天衢者，喻其通也。“荷天之衢”者，言其遇時之通也。《雜卦》云：“大畜 總論 胡氏炳文曰：他卦取陰陽相應，此取相畜。內卦受畜，以自止為義，外卦能畜，以止之為義。獨三與上居內外卦之極，畜極而通，不取止義。

Li Guangdi continued: In this way, the path for virtuous people to rise to prominence becomes greatly open. The Hexagram Statement refers to "not eating at home," which refers to this. Taking it as the main line of the Gen hexagram signifies aligning with the heavenly way to stop the strong and vigorous. The Hexagram Statement refers to "crossing great rivers," which refers to this. Therefore, "heavenly path" is a metaphor for its openness, and "bearing the heavenly path" means encountering a favorable time. The "Zage Zhuan" says: "Great Accumulation — the original text here is missing, and the quoted "Zage Zhuan" is incomplete." The "Zong Lun" cites Hu Bingwen saying: other hexagrams take yin and yang to correspond with each other, but this hexagram takes yin and yang to restrain each other. The inner trigram is the one being restrained, with the meaning of stopping itself; the outer trigram is the one doing the restraining, with the meaning of stopping the other. Only the lines Nine in the Third and Nine at the Top are at the top of the inner and outer trigrams, reaching the extreme of restraint and turning into openness, so they do not take the meaning of "stopping."

葉氏良佩曰：卦《彖》兼取畜止、畜聚二義，《大象》專取畜聚義，六爻專取畜止義。初九進則“有厲”，唯利於已，知難而止者也；九二處得中道，能“說輹”而不行，時止則止者也；九三與上合志，其進也如良馬之馳逐，此畜極而通之象，然猶以“艱貞”閒習為戒者，慮其可進而銳於進也；六四當大畜之任，能止惡於初，若童牛始角而加之以牿，則大善之吉也；六五制惡有道，得其機會，故其象以“豶豕之牙”，其占雖吉，然比之於四則有間矣。

In summary, it also cites Ye Liangpei's statement: the Hexagram Statement and Confucius' "Tuan Ci" both incorporate the meanings of gathering and restraining. The "Daxiang" (Great Image) focuses solely on gathering, while the six lines focus solely on restraining. Initially, the first line (Chu Ji) advancing leads to danger, and it is only favorable to stop, indicating a person who knows difficulty and stops. The second line (Jiu Er) is in the middle, able to "say fu" (speak with ease) and not move forward, indicating a person who stops when it is appropriate. The third line (Jiu San) and the top line (Shang Ji) have aligned aspirations, and advancing is like a good horse galloping forward, indicating a sign of reaching the peak of gathering and turning into smoothness. However, it still warns with "gian zhen" (difficult perseverance) and daily practice, indicating concern that it may advance too quickly. The fourth line (Liu Si) bears the responsibility of "Daxu" (Great Accumulation), and can stop evil at its beginning, like adding a crossbar to a young bull's horn when it has just grown, indicating great good fortune. The fifth line (Liu Wu) has the ability to control evil, seizing the key opportunity, so it uses the image of a castrated pig's tooth. Although its "zhan ci" (divination statement) is favorable, it is still somewhat distant compared to the fourth line.

或問六四“元吉”，《傳》曰“有喜”，六五之吉，乃曰”有慶”，何也？曰：論為力之難易，則四為易，故曰“元吉”；論其功之廣狹，則五為廣，故曰“有慶”；上九之“亨”，畜極而大通也，故以天之衢為象，“雲行雨施，天下平也”，其斯以為道大行乎？

Ye Liangpei continued by saying: Someone asked, why does the line six in the fourth (6.4) say "original good fortune" ("yuanji"), while the "small image" says "there is joy"; and the good fortune of line six in the fifth (6.5) is said by the "small image" to be "there is celebration" ("youqing")? The answer is: in terms of the effort required, the line six in the fourth is easier, hence "original good fortune"; in terms of the scope of the effect, the line six in the fifth is broader, hence "there is celebration". The "hen" (good fortune) of the line nine at the top (9) is due to the accumulation reaching its peak and thus achieving great smoothness, so it is compared to the heavenly thoroughfares. The "tuan ci" ("tiger's body") of the "Qian" hexagram says "clouds move and rain spreads, the world is at peace," which is probably a depiction of the great way being通行 (通行 means "通行" which is "pass through" or "flow through") throughout the world.

案 “有厲”“說輹”，則猶“家食”者也，阻於“大川”者也。“牿牛”“豶豕”，則猶治不肖者也，弘濟艱難者也。至“良馬逐”則漸通矣。然猶防賢路之崎嶇，而“日閒輿衛”，故至於“何天之衢”，然後大道夷而險阻去也，卦爻義之相關者在此。

Li Guangdi comments: The "having danger" in the initial line, and the "rejoicing in the carriage" in the second line, are like people who are still living at home and feeding themselves, blocked by a great river. The "binding the ox" in the fourth line and the "castrating the pig" in the fifth line are like those who are rectifying wicked people, and are the ones who can accomplish great tasks in difficult circumstances. By the time we reach the third line's "fine horse chasing," the path gradually becomes clear; yet we still need to be cautious about the ruggedness of the path to promote virtuous people, hence the need for "daily training of the chariot guards." Therefore, until the top line's "the great thoroughfare of heaven," only then is the great path smooth and all dangers removed. The connection between the hexagram statement and the six lines' meanings is precisely here.

頤.艮.震程傳 《頤序卦》：“物畜然後可養，故受之以頤。”夫物既畜聚，則必有以養之，無養則不能存息。《頤》所以次《大畜》也，卦上艮下震，上下二陽爻，中含四陰，上止而下動，外實而中虛，人頤頷之象也。頤，養也。人口所以飲食，養人之身，故名為《頤》。聖人設卦，推養之義，大至於天地養育萬物，聖人養賢以及萬民，與人之養生、養形、養德、養人，皆頤養之道也。動息節宣，以養生也；飲食衣服，以養形也；威儀行義，以養德也；推己及物，以養人也。

The hexagram is labeled as "Yi" (Nourishing). The upper trigram is "Gen" (Mountain) and the lower trigram is "Zhen" (Thunder). Cheng Yi in his commentary "Yichuan's Commentary on the Changes" says: The "Sequence of Hexagrams" explains, "When things are accumulated, they can then be nourished, hence it follows 'Yi' (Nourishing)." Once all things have been gathered, there must be something to nourish them; without nourishment, they cannot live or multiply. Therefore, the hexagram "Yi" comes after "Da Xu" (Great Accumulation). This hexagram has "Gen" above and "Zhen" below. Each has one yang line, with four yin lines in between. Above is stillness, below is movement; outside is full, inside is empty. This is the image of the human mouth and jaw. "Yi" means nourishing. The human mouth is used for eating and nourishing oneself, so the hexagram is called "Yi." The sage established this hexagram to expand the meaning of "nourishing": from the great nourishing of heaven and earth, to the nourishing of virtuous talents by sages to benefit all people, as well as the nourishing of the body, form, virtue, and others. All these belong to the way of nourishing. Observing regular hours, controlling emotions in moderation, is nourishing the body; proper diet and clothing, is nourishing the form; proper conduct and righteous actions, is nourishing virtue; extending oneself to others, is nourishing people.

頤，貞吉，觀頤，自求口實。本義 “頤”，口旁也。口食物以自養，故為養義。為卦上下二陽，內含四陰，外實內虛，上止下動，為頤之象，養之義。“貞吉”者，占者得正則吉。“觀頤”，謂以其所養之道。“自求口實”，謂觀其所以養身之術，皆得正則吉也。

The Hexagram Statement says: "Yi (Nourishment): If one maintains correctness, it will be auspicious. Observe what a person is nurturing, and see how he himself seeks food to eat." Zhu Xi's "Ben Yi" states: "Yi" refers to the two sides of the mouth; food enters the mouth to sustain oneself, hence the meaning of "nourishment." In terms of the hexagram structure, the two upper and lower yang lines contain four yin lines, with the outer part solid and the inner part empty, the upper part stationary and the lower part moving. This is the image of the jaw and the meaning of nourishment. "Zhen Ji" means that if the person consulting the oracle maintains correctness, it will be auspicious. "Guan Yi" refers to observing the principles used in nourishing others. "Zi Qiu Kou Shi" refers to observing the methods used in sustaining oneself. If both are in accordance with correctness, then it will be auspicious.

程傳 頤之道，以正則吉也。人之養身、養德、養人、養於人，皆以正道則吉也。天地造化，養育萬物，各得其宜者，亦正而已矣。“觀頤，自求口實”，觀人之所頤，與其自求口實之道，則善惡吉凶可見矣。

Cheng Yi in Yichuan's Commentary on the Changes says: The way of nurturing and maintaining life follows the correct path to be auspicious. Human beings' cultivation of body, virtue, others, and being nurtured by others all depend on the correct path to be auspicious. The creation and nurturing of all things by heaven and earth, allowing each thing to be in its proper place, relies solely on the character of 'correctness'. What is meant by 'Observing the nurturing, one seeks one's own sustenance' is to observe what a person is nurturing and the way he secures his own livelihood. In this way, his goodness or evil, auspiciousness or misfortune can be discerned.

集說 《朱子語類》云：養須是正則“吉”。“觀頤”，是觀其養德正不正。“自求口實”，是觀其養身正不正，未說到養人處。陳氏琛曰：集義以養其氣，寡慾以養其心，守聖道而不溺於虛無，崇聖學而不流於術數，則所以養德者正矣。窮而不屑於嘑蹴，達而不至於素餐，不以貧賤飢渴害其心，不以聲色臭味汩其性，則所以養身者正矣。

"The 'Collected Sayings' cites Master Zhu's words from the 'Words of Master Zhu' that cultivation must follow the right path to be 'auspicious.' 'Observing the颐' refers to observing whether one's moral cultivation is proper; 'seeking one's own sustenance' refers to observing whether one's physical cultivation is proper, and it has not yet reached the level of cultivating others. The 'Collected Sayings' also cites Chen Chen's statement: accumulating righteousness and reason to cultivate one's vital energy, reducing desires to cultivate one's mind, adhering to the Way of the Sages without falling into empty talk, and promoting the learning of the Sages without drifting into divination and numerology, thus making moral cultivation proper; not accepting charity food given with contempt when in poverty, not squandering official salary when in power, not harming one's original mind due to poverty and hunger, and not disturbing one's nature due to sensory pleasures, thus making physical cultivation proper."

陸氏銓曰：“觀頤”，即考其善不善；“自求口實”，即於己取之而已矣。案 陸氏說與《傳》義異，蓋雲觀其所養者，以自求養而已，如所養者德乎？則當自求其所以養德之道；如所養者身乎？則當自求其所以養身之方，與夫子《彖傳》語意尤合也。

"The Collection of Sayings" also cites Lu Quan's view: what is meant by "Observing the Nourishment" is to examine whether what one nourishes is good or not; and what is meant by "Seeking Food from One's Own Self" is to seek sustenance from oneself. Li Guangdi comments: Lu Quan's interpretation differs from that in Yichuan's Commentary on the Changes. The general idea is that one should observe what one is nurturing, and then seek the means to nurture it oneself. If what one is nurturing is virtue, then one should seek the path to cultivate virtue; if it is the body, then one should seek the method to nurture the body. This interpretation aligns more closely with Confucius' meaning in the "彖辞" (Discourse on the Images).

初九，舍爾靈龜，觀我朵頤。凶。本義 “靈龜”，不食之物。“朵”，垂也。“朵頤”，欲食之貌。初九陽剛在下，足以不食，乃上應六四之陰，而動於欲，“凶”之道也，故其象占如此。

The line statement for the initial yang line (Initial Nine) says: "Abandon your own spiritual turtle, but stare at me with mouth open and saliva flowing, which is ominous." Zhu Xi's "Original Meaning" explains that "linggui" refers to something that does not need to eat; "duo" means to hang down; "duoyi" describes the appearance of wanting to eat. The initial nine, being yang and located at the very bottom, is originally sufficient to sustain itself without food. However, it responds upward to the yin line in the fourth position, and is thus moved by desire, which is a path leading to misfortune. Therefore, the line image and the divination statement are as such.

程傳 《蒙》之初六，蒙者也，爻乃主“發蒙”而言；《頤》之初九，亦假外而言。“爾”，謂初也。“舍爾”之“靈龜”，乃“觀我”而“朵頤”，“我”對爾而設。初之所以“朵頤”者，四也。然非四謂之也，假設之辭耳。九陽體剛明，其才智足以養正者也。

Cheng Yi in Yichuan's Commentary on the Changes says: In the Meng hexagram, the initial line, which itself represents the state of ignorance, is spoken from the perspective of enlightening the ignorant; in the Yi hexagram, the initial line is also expressed in the voice of an external source. The term "er" refers to the initial line itself: abandoning one's own "linggui" (divine turtle), one instead looks at "me" and "duo yi" (savoring nourishment). The "me" here is a hypothetical contrast to "er." What causes the initial line to desire is the line six four; however, six four does not actually say this to it, but only uses hypothetical wording. The number nine represents a yang line, which is strong and clear-minded, with sufficient wisdom to maintain the correct path.

龜能咽息不食，“靈龜”，喻其明智，而可以不求養於外也。才雖如是，然以陽居動體，而在頤之時。求頤，人所欲也。上應於四，不能自守，志在上行，說所欲而朵頤者也。心既動，則其自失必矣。迷欲而失己，以陽而從陰，則何所不至？是以凶也。“朵頤”，為朵動其頤頷，人見食而欲之，則動頤垂涎，故以為象。

Cheng Yi continued to say: The turtle can swallow air without eating, "the spiritual turtle" symbolizes the wisdom of the initial yang line, which could have been self-sufficient without seeking external sustenance. Although its quality is like this, it is a yang line residing in the "Zhen" trigram, which represents movement, and it is precisely at the time of "Yi" nourishment. Seeking sustenance is something everyone desires; it responds upward to the sixth line in the fourth position, unable to remain self-contained, its aspirations are directed upward, it is attached to what it desires, thus opening its mouth in desire. Once the mind moves, it inevitably loses itself; losing itself through desire, using yang to yield to yin, what could it not do? Therefore, it is凶. "Duo Yi" refers to the movement of the cheek: when people see food and desire to eat, their cheeks move and saliva flows, hence the image is taken from this.

集說 王氏弼曰：“朵頤”者，嚼也。以陽處下，而為動始，不能令物由己養，動而求養者也。夫安身莫若不競，修己莫著自保，守道則福至，求祿則辱來。居養賢之世，不能貞其所履以全其德，而舍其“靈龜”之明兆，羨我“朵頤”而躁求，凶莫甚焉。

"The Collection of Sayings" cites Wang Bi's explanation: "Duo Yi" means chewing. Initially, the Nine at the Beginning, with a yang line at the very bottom, is the beginning of movement. It cannot allow others to rely on itself for sustenance, but instead, moves immediately to seek sustenance from others. Security is not better than not competing with others, and self-cultivation is not clearer than self-preservation; holding onto the Dao brings blessings, but seeking official favor brings disgrace. In an era when the court nurtures virtuous talents, one cannot maintain uprightness and follow the Dao to preserve one's virtue, but instead discards the clear omen of the "Ling Gui" and envies "Duo Yi," urgently seeking gain, which is the most dangerous misfortune.

蘇氏軾曰；養人者，陽也。養於人者，陰也。君子在上足以養人，在下足以自養。初九以一陽而伏於四陰之下，其德足以自養，而無待於物者，如龜也。不能守之而觀於四，見其可欲，“朵頤”而慕之，為陰之所致也，故“凶”。

"Ji Shuo" cites Su Shi's saying: Yang is充实的, so it is the aspect that nourishes others; Yin is空虚的, so it is the aspect that is nourished by others. A gentleman in a high position has sufficient strength to nourish others; even in a low position, he can nourish himself, so he need not depend on others. The initial yang line, being hidden beneath four yin lines, has sufficient virtue to sustain itself without relying on external things, just like a turtle that can breathe in qi without eating. However, it cannot maintain this self-sufficiency and instead lifts its head to look up to the fourth line, seeing something desirable and thus develops desire and admiration. This desire is aroused by the upper yin, hence "dangerous."

鄭氏汝諧曰：《頤》之上體皆“吉”，而下體皆“凶”。上體止也，下體動也。在上而止，養人者也。在下而動，求養於人者也。動而求養於人者，必累於口體之養。故雖以初之剛陽，未免於動其欲而觀“朵頤”也。何氏楷曰：初與上陽剛之德同，而吉凶不同者，初為動之主，上為止之主，養道宜靜故也。

"The Collection of Sayings" cites Zheng Ruoxie's explanation: In the "Yi" hexagram, the upper trigram's third line is all "auspicious," while the lower trigram's third line is all "adverse." The upper trigram is "Gen" (Mountain), representing stillness, and the lower trigram is "Zhen" (Thunder), representing movement. Being above and able to remain still signifies the aspect of nourishing others; being below and inclined to move signifies the aspect of seeking nourishment from others. Those who move first and seek nourishment from others will inevitably be burdened by material desires, so even a line like Chouji (Initial Nine), which is strong and yang, cannot avoid being tempted by the desire to see others eat. "The Collection of Sayings" also cites He Kai's explanation: Although both Chouji and Shangji (Nine at the Top) possess strong yang virtue, their fortune and misfortune differ because Chouji is the main moving line, while Shangji is the main still line, and the way of nourishment is most suitable when it is still."

附錄 項氏安世曰：《頤》卦唯有二陽，上九在上，謂之“由頤”，固為所養之主。初九在下，亦足為自養之賢，靈龜伏息而在下，初九之象也。“朵頤”在上而下垂，上九之象也。上九為卦之主，故稱“我”。群陰從我而求養，固其所也。初九本無所求，乃亦仰而“觀我”，有靈而不自保，有貴而不自珍，宜其“凶”也。初九本靈本貴，聖

The appendix cites Xiang Anshi's statement: The "Yi" hexagram has only two yang lines. The upper nine is at the top, called "You Yi," which is originally the master who provides sustenance for all the lines; the lower nine is at the bottom, and is also sufficient to be considered a virtuous person who can sustain himself. The spiritual turtle is hidden and breathes in and out, situated below, which is the image of the lower nine; "Duoyi" is high above and moves downward, which is the image of the upper nine. The upper nine is the master of the entire hexagram, so it refers to itself as "I"; many yin lines follow "I" to seek sustenance, which is naturally appropriate. The lower nine originally has no need to seek sustenance from others, yet it still lifts its head to "gaze at me," possessing spirit but not preserving itself, possessing value but not cherishing it, which is why it is "dangerous." The lower nine originally has spirit and is originally valuable. The term "saint" — the original text here is missing — is not completed in Xiang Anshi's words.

六二，顛頤，拂經，于丘頤，征凶。本義 求養於初，則顛倒而違於常理；求養於上，則往而得凶。“丘”，土之高者，上之象也。程傳 女不能自處，必從男；陰不能獨立，必從陽。二陰柔不能自養，待養於人者也。天子養天下，諸侯養一國，臣食君上之祿，民賴司牧之養，皆以上養下，理之正也。

The Line Statement for the Second Line (Six in the Second): Seeking sustenance by turning upside down and going downward is against the natural order; turning toward the high hill to seek sustenance, going there leads to misfortune. Zhu Xi's "Benyi" says: Seeking sustenance from the First Nine is turning upside down and against the natural order; seeking sustenance from the Upper Nine is going forward and encountering misfortune. "Qiu" refers to a high mound of earth, which is the image of the Upper Nine. Cheng Yi's "Yichuan Commentary on the Changes" says: A woman cannot establish herself independently, she must follow a man; Yin cannot stand alone, it must follow Yang. The Second Line is Yin and soft, unable to sustain itself, it must wait for others to sustain it. The Son of Heaven sustains the world, the feudal lords sustain their states, ministers eat the salary of their sovereigns, common people rely on the sustenance provided by those in power. All these are cases of the superior sustaining the inferior, which is the correct way.

二既不能自養，必求養於剛陽，若反下求於初，則為顛倒，故云“顛頤。”顛則拂違經常，不可行也。若求養於丘，則往必有“凶”。丘在外而高之物，謂上九也。卦止二陽，既不可顛頤於初，若求頤於上九，往則有“凶”。在頤之時，相應則相養者也。上非其應而往求養，非道妄動，是以凶也。“顛頤”則“拂經”，不獲其養爾；妄求於上，往則得“凶”也。

Cheng Yi continued to say: Since the line six in the second cannot sustain itself, it must seek sustenance from a yang line. If it instead turns downward to seek sustenance from the line nine at the beginning, that would be inverted, hence the phrase 'inverted sustenance'; inversion goes against the norm and is not feasible. If it turns to a high hill to seek sustenance, then going forward will certainly result in 'misfortune'. 'Hill' refers to something elevated outside, meaning the line nine at the top. The entire hexagram has only two yang lines: it cannot sustain itself by inverting to seek sustenance from the line nine at the beginning. If it further seeks sustenance from the line nine at the top, going forward will result in 'misfortune'. In the hexagram of 'Sustenance', mutual 'response' is mutual sustenance. The line nine at the top is not the proper responding line to the line six in the second. Yet it seeks sustenance from it, acting improperly and recklessly, hence misfortune. Seeking sustenance in an inverted manner goes against the norm and cannot obtain sustenance; seeking recklessly from the line nine at the top will result in 'misfortune'.

今有人，才不足以自養，見在上者勢力足以養人，非其族類，妄往求之，取辱得凶必矣。六二中正，在他卦多吉，而凶，何也？曰，時然也，用柔既不足以自養，初上二爻，皆非其與，故往求則悖理而得“凶”也。

Cheng Yi continued to say: Now there are such people who lack the ability to support themselves, yet they see those in positions of power who have the means to support others. Though they are clearly not of the same kind, they rashly go to seek support from them, inevitably bringing about great disgrace. Someone asked: The line Six in the Second is both 'zhongzheng' (upright and central), and in other hexagrams it usually brings good fortune. Why does it bring misfortune here? The answer is: it is due to the circumstances. Using a yin and flexible nature is insufficient for self-support, and both the first and top lines are not its companions. Therefore, seeking support in this way goes against the principles and thus results in 'xiong' (misfortune).

集說 項氏安世曰：二五得位得中，而不能自養，反由頤於尤位之爻，與常經相悖，故皆為“拂經”。上艮體，故為於“丘”。黃氏乾曰：《頤》之六爻，只是顛拂二字，求養於下則為“顛”，求養於上則為“拂”。

"The Collected Commentaries" cite Xiang Anshi's view: both the Second line and the Fifth line are "in proper position" and occupy the central position, yet they cannot sustain themselves and instead rely on lines that are not in proper position for sustenance, which contradicts common sense, so they are both described as "contrary to the norm." The top line belongs to the "Gen" trigram, "Gen" representing mountain, so it is said to be "mountain." "The Collected Commentaries" also cite Huang Gan's view: the six lines of the "Yi" hexagram merely alternate between "dian" and "fu" — seeking sustenance downward is "dian," seeking sustenance upward is "fu."

六二比初而求上，故“顛頤”當為句。“拂經于丘頤”為句，“征凶”則其占辭也。六三“拂頤”，雖與上為正應，然是求於上以養己，故“凶”；六四“顛頤”，固與初為正應，然是賴初之養以養人，故雖顛而“吉”；六五“拂經”，是比於上，然是賴上九之養以養人，所以居貞而亦“吉”。

Huang Gan continued to say: Six in the Second is close to Nine at the Beginning but also seeks from Nine at the Top, so "Dian Yi" should be interpreted as a single sentence, and "Fu Jing Yu Qiu Yi" as another sentence, while "Zheng Xiong" is its "zhan ci". Six in the Third says "Fu Yi", although it is in "ying yu" with Nine at the Top, but that is seeking nourishment from Nine at the Top for itself, hence "xiong"; Six in the Fourth says "Dian Yi", although it is in "ying yu" with Nine at the Beginning, but it uses the nourishment from Nine at the Beginning to nourish the world, so even though it is inverted, it is "ji"; Six in the Fifth says "Fu Jing", which is being close to Nine at the Top, but it uses the nourishment from Nine at the Top to nourish others, hence being steadfast on the right path also leads to "ji".

案 項氏、黃氏說，深得文意，可從。《本義》雖從《程傳》以征凶屬之丘頤，然至其解《象傳》“六二征凶，行失類也”，則曰初上皆非其類也，則亦以征凶總承兩義矣。六三，拂頤，貞凶，十年勿用，無攸利。本義 陰柔不中正，以處動極，拂於頤矣。既拂於頤，雖正亦凶，故其象占如此。

Li Guangdi remarked: The views of Xiang Anshi and Huang Gan are in line with the original meaning of the text and can be adopted. Although the "Original Meaning of the Zhou Changes" follows the "Commentary on the Changes by Yichuan" in attributing "zheng xiong" to "qiu yi", when explaining the "small image" "six in the second, zheng xiong, moving away from the class", it says that both the initial nine and the top nine are not of the same class as six in the second. This implies that "zheng xiong" encompasses both "dian yi" and "fu jing". The line statement for the third line: violating the way of nurturing, even maintaining correctness is ominous, for ten years there will be nothing to do, nothing will be beneficial. Zhu Xi's "Original Meaning" says: the third line is a yin and flexible line that is not "zhongzheng", and is located at the extreme point of "zhen" movement, thus violating the way of nurturing. Since it has violated the way of nurturing, even maintaining correctness is ominous, hence the line image and the divination statement are thus.

程傳 頤之道唯正則吉，三以陰柔之質，而處不中正，又在動之極，是柔邪不正而動者也。其養如此，拂違於頤之正道，是以“凶”也。得頤之正，則所養皆吉。求養養人，則合於義。自養，則成其德。三乃拂違正道，故戒以“十年勿用”。十，數之終，謂終不可用，無所往而利也。

Cheng Yi in Yichuan's Commentary on the Changes says that the way of nourishment is only auspicious when one adheres to the correct path. The line Six in the Third, with its nature of yin and softness, is located in a position that is neither central nor upright, and it is at the extreme point of movement. This represents a person who is soft and perverse, not upright and acting recklessly. Such a way of nourishment goes against the correct path of nourishment, hence 'fearful'. When one attains the correct nourishment, all that is nourished becomes auspicious: seeking nourishment from others is good, nourishing others is also proper, and self-nourishment enables the cultivation of one's virtue. However, the line Six in the Third goes against the correct path, so it uses 'ten years without use' to warn it. Ten is the end of the count, meaning it is ultimately not suitable to be used, and no matter where it goes, there is no benefit.

集說 張子曰：履邪好動，繫說於上，不但拂頤之經而已，害頤之正莫甚焉，故“凶”。楊氏時曰：頤正則吉，六三不中正而居動之極，拂頤之正也。“十年勿用”，則終不可用矣，何利之有？鄭氏汝諧曰：三應於上，若得所養，而凶莫甚於三，蓋不中不正而居動之極，所以求養於人者，必無所不至，是謂拂於頤之正，凶之道也。“十年勿用無收利”，戒之也，

"The Collection of Sayings" cites Zhang Zai's explanation: the sixth line in the third position acts in a perverse and restless manner, yet still clings to the joy of the ninth line at the top. It is not only against the normal principles of nourishment and cultivation, but no harm is greater to the correct path of nourishment than this, hence "dangerous." "The Collection of Sayings" also cites Yang Shi's view: maintaining the correct path of nourishment leads to good fortune. The sixth line in the third position is neither central nor upright, and is located at the extreme point of movement, thus clearly violating the correct path of nourishment; "ten years without use" means it is ultimately not fit for use, so what good can there be? "The Collection of Sayings" also cites Zheng RuXie's statement: the sixth line in the third position corresponds with the ninth line at the top, seemingly able to receive nourishment. However, among the six lines, no line is more dangerous than this one, because it is neither central nor upright and is at the extreme point of movement. The means it uses to seek nourishment from others will certainly go to any lengths, which is called violating the correct path of nourishment, and is the way to invite danger. "Ten years without use, no gain" is a warning. However, the original text here is missing some words, and Zheng RuXie's words are incomplete."

六四，顛頤吉，虎視眈眈，其欲逐逐，無咎。本義 柔居上而得正，所應又正，而賴其養以施於下，故雖顛而吉。“虎視眈眈”，下而專也。“其欲逐逐”，求而繼也。又能如是，則“無咎”矣。

The Line Statement for the Fourth Line (Six in the Fourth): Reversing downward to seek sustenance, it is auspicious; like a tiger staring intently downward, its desire is continuous and unceasing, with no fault. Zhu Xi's "Original Meaning" states: The Sixth Line in the Fourth place, being a yin and flexible line in a superior position, is "in the proper position," and the line it corresponds to, the Nine at the Beginning, is also "in the proper position." It relies on the sustenance of the Nine at the Beginning to bestow benefits upon the people below, so even though it is reversed, it is auspicious. "Tiger gaze fixedly" refers to looking downward with concentrated attention; "its desire continuously follows" means seeking continuously without interruption. Being able to achieve this, there is "no fault."

程傳 四在人上，大臣之位。六以陰居之，陰柔不足以自養，況養天下乎？初九以剛陽居下，在下之賢也。與四為應，四又柔順而正，是能順於初，賴初之養也。以上養下則為順，今反求下之養，顛倒也，故曰“顛頤”。然己不勝其任，求在下之賢而順從之，以濟其事，則天下得其養，而己無曠敗之咎，故為“吉”也。

Cheng Yi in Yichuan's Commentary on the Changes says: The sixth line in the fourth position is located above the people, which is the position of a minister. A yao of yin occupies this position, and since yin is soft and weak, it is even insufficient for self-cultivation, let alone cultivating the world. The initial line, however, is a yang line in the lower position, representing a virtuous person in the wild. It corresponds with the sixth line in the fourth position. The sixth line is also yin and gentle, and is in the proper position. Thus, it is able to follow the initial line and depend on its sustenance. To nourish the lower from above is called harmony. Now, if the upper seeks sustenance from the lower, it is reversed, hence the term 'reversed nourishment'. However, if one is unable to bear the responsibility oneself, yet seeks out the virtuous person below and follows him, relying on him to accomplish great deeds, then the whole world is nourished, and oneself has no fault of neglect or failure. Therefore, it is 'auspicious'.

夫居上位者，必有才德威望，為下民所尊畏，則事行而眾心服從。若或下易其上，則政出而人違，刑施而怨起，輕於陵犯，亂之由也。六四雖能順從剛陽，不廢厥職，然質本陰柔，賴人以濟，人之所輕，故必養其威嚴，“眈眈”然如“虎視”，則能重其體貌，下不敢易。

Cheng Yi continued to say: Those in positions of authority must possess ability, virtue, and prestige, respected and feared by the people beneath them, so that affairs can be carried out smoothly and the people will obey. If the people below are disrespectful to those above, then when orders are issued, people will not follow them, and when punishments are applied, resentment will arise everywhere. Lightly venturing into the Changes, is the source of calamity. Although the Sixth Line can follow the Yang and not abandon its duty, its nature is Yin and weak, relying on others to accomplish things, thus easily being looked down upon. Therefore, it must cultivate its own authority, like a tiger watching intently, "dān dān," in order to enhance its dignity and appearance. Then the people below will dare not be disrespectful.

又從於人者必有常。若問或無繼，則其政敗矣。“其欲”，謂所須用者。必逐逐相繼而不乏，則其事可濟。若取於人而無繼，則困窮矣。既有威嚴，又所施不窮，故能“無咎”也。二“顛頤”則“拂經”，四則吉，何也？曰：二在上而反求養於下，下非其應類，故為“拂經”。

Cheng Yi continued to say: Furthermore, following others in doing things must have a constant standard; if it is intermittent and lacks continuity, and there is no one to follow up, then affairs will fail. "Its desire" refers to what is needed, which must be supplied continuously without shortage in order for things to be accomplished; if one relies on others without continuity, it will lead to difficulties. With authority and continuous supply, therefore, it can "have no blame." Someone asked: The line six in the second "upside down nourishment" says "contrary to the norm," but six in the fourth is auspicious, why? The answer is: Six in the second is in a position of authority but reverses to seek nourishment from below, and the lower line is not its corresponding line, so it is called "contrary to the norm."

四則居上位，以貴下賤，使在下之賢，由己以行其道，上下之志相應而施於民，伺吉如之？自三以下，養口體者也。四以上，養德義者也。以君而資養於臣，以上位而賴養於下，皆養德也。

Cheng Yi continued saying: The Sixth Line in the Fourth Position is one who holds a high position yet humbly submits to a lowly status, enabling the virtuous below to carry out their principles through oneself. The hearts of the superior and the inferior resonate with each other, and benefits are extended to the people. What could be more auspicious than this? From the Sixth Line in the Third Position downward, one nourishes the mouth and stomach; from the Sixth Line in the Fourth Position upward, one nourishes virtue and righteousness. When a ruler is nourished by his ministers, and when the superior depends on the inferior for sustenance, these all pertain to nourishing virtue.

集說 蘇氏軾曰：自初而言之，則初之見養於四為“凶”。自四言之，則四之得養初九為“吉”。游氏酢曰：以上養下，頤之正也。若在上而反資養於下，則於頤為倒置矣。此二與四所以俱為“顛頤”也。然二之志在物，而四之志在道，故四“顛頤”而“吉”，而二則“征凶”也。

"Ji Shuo" cites Su Shi's view: the same matter of the initial line nine and the fourth line six being paired, when viewed from both sides, results in opposite fortune and misfortune. From the perspective of the initial line nine, it is dependent on the fourth line six for sustenance, thus abandoning self-sustenance and relying on others, hence "misfortune." From the perspective of the fourth line six, it gains sustenance from the initial line nine, which is seeking virtuous assistance, hence "fortune." "Ji Shuo" also cites You Cuo's view: nurturing the lower is the proper way of sustenance; if one in a superior position takes sustenance from the lower, then in terms of sustenance it becomes inverted, which is why both the second line six and the fourth line six are called "inverted sustenance." However, the second line six seeks sustenance for physical needs, its mind fixed on material desires; the fourth line six seeks assistance from the virtuous, its mind fixed on righteousness. Therefore, the fourth line six, though "inverted sustenance," is "fortunate," while the second line six is "dangerous."

《朱子語類》：問：《音辯》載馬氏曰：“眈眈”，虎下視貌，則當為下而專矣。曰：然。又問：“其欲逐逐”如何？曰：求於下以養人，必當繼續求之，不厭乎數，然後可以養人而不窮。

The "Ji Shuo" also cites a record from "Zhu Zi Yu Lüe" that someone asked about the interpretation of "dān dān" in "Zhou Yi Yin Bian" as the way a tiger looks downward, which implies focused and downward gaze. Zhu Xi said: That is correct. Then the question was raised: How should "qi yu zhu zhu" be interpreted? Zhu Xi said: To seek out virtuous people to support others, one must continuously and repeatedly seek, without being concerned about the number of times, so as to be able to support others without lacking.

吳氏澄曰：自養於內者莫如龜，求養於外者莫如虎，故《頤》之初九六四，取二物為象。四之於初，其下賢求益之心，必如虎之視下求食而後可。其視下也，專一而不他；其欲食也，繼續而不歇。如是，則於人不貳，於己不自足，乃得居上求下之道。林氏希元曰：苟下賢之心不專，則賢者不樂告以善道；求益之心不繼，剛才有所得而遽自足。

"The Collection of Sayings" cites Wu Cheng's view: Among things that nourish from within, none surpasses the turtle; among those that seek nourishment externally, none surpasses the tiger. Therefore, the first nine and the fourth six of the "Yi" hexagram take these two creatures as symbols. The fourth six's attitude toward the first nine must be like a tiger focusing on its prey below: it looks downward, single-minded and not distracted; it desires food, continuously and without ceasing. In this way, one has no double-mindedness toward others and no self-satisfaction, thus fulfilling the proper way of being in a superior position and seeking benefit from others." The Collection of Sayings" also cites Lin Xi yuan's view: If the heart of honoring and seeking the wise is not single-minded, the wise will not be pleased to impart good teachings; if the heart of seeking benefit is not continuous, then one will immediately become satisfied once a little is gained.

六五，拂經，居貞吉，不可涉大川。本義 六五陰柔不正，居尊位而不能養人，反賴上九之養，故其象占如此。程傳 六五，頤之時居君位，養天下者也。然其陰柔之質，才不足以養天下，上有剛陽之賢，故順從之，賴以養己以濟天下。君者養人者也，反賴人之養，是違拂於經常。

The Line Statement of the fifth line (Six in the Fifth): It goes against the norm; if it remains steadfast on the correct path, it will be auspicious, but it cannot cross a great river. Zhu Xi's "Benyi" says: The fifth line is阴柔 and not "in the proper position," occupying a high position yet unable to nourish others, instead relying on the top line (Nine at the Top) to sustain itself, hence the image and the divination statement are like this. Cheng Yi's "Yichuan Commentary on the Changes" says: When the fifth line is in the "Yi" hexagram, it holds the position of the ruler, which should nourish the people. However, its nature isyin softness and its ability is insufficient to nourish the world. Above it is a yang yang virtuous person, so it follows him, relying on him to sustain itself to benefit the world. As a ruler, one should nourish others, but if it instead relies on others to sustain itself, this goes against the norm.

集說 邱氏富國曰：《豫》五不言豫，以《豫》由乎四也。《頤》五不言頤，以《頤》由乎上也。林氏希元曰：不能養人，而反賴上九以養於人，故其象為“拂經”，言反常也。然在己不能養人，而賴賢者以養，亦正道也，故“居貞”而“吉”。若不用人而自用，則任大責重，終不能勝，如“涉大川”，終不能濟，故“不可”。

"Ji Shuo" cites Qiu Fuguo's view: In the "Yu" hexagram, the line six in the fifth does not mention "Yu" because the joy and harmony of the "Yu" hexagram are led by nine in the fourth. In the "Yi" hexagram, the line six in the fifth does not mention "Yi" because the sustenance of the "Yi" hexagram is provided by nine at the top. "Ji Shuo" also cites Lin Xiyuan's view: The line six in the fifth cannot sustain others, but instead relies on nine at the top to sustain others, so its image is "fu jing," meaning it goes against the norm. However, since it cannot sustain others and relies on the virtuous to sustain it, this is the correct path, hence "ju zhen" and "ji." If one does not rely on others but only depends on oneself, the task is heavy and the responsibility great, ultimately unable to bear it, just like trying to cross a great river and ultimately failing to do so. Therefore, it says "bu ke."

上九，由頤，厲吉，利涉大川。本義 六五賴上九之養以養入，是物由上九以養也。位高任重，故厲而吉。陽剛在上，故利涉川。程傳 上九以剛陽之穗，居師傅之任，六五之君，柔順而從於己，賴己之養，是當天下之任，天下由之以養也。以人臣而當是任，必常懷危厲則吉也。如伊尹、周公，何嘗不憂勤競畏，故得終吉。

The line statement for the top ninth line says: All things receive their sustenance through it; if one remains vigilant and cautious, it is auspicious, and it is favorable to cross a great river. Zhu Xi's "Benyi" states: The sixth line five depends on the top ninth line for sustenance to nourish people, showing that all things receive their sustenance through the top ninth line. The top ninth line is in a high position and bears a heavy responsibility, so it must often remain vigilant and cautious to be auspicious; a yang line in the top position is favorable for crossing a great river. Cheng Yi's "Yichuan Commentary on the Changes" says: The top ninth line, with its yang strength, assumes the responsibilities of a royal teacher. The sixth line five, as the ruler, is gentle and follows and depends on it for sustenance. This is bearing the heavy responsibility of the world, with all people receiving their sustenance through it. A minister assuming such a responsibility must always remain cautious and vigilant to be auspicious. Take I Yin and the Duke of Zhou, are they not also diligent and cautious, wary and careful, thus ultimately achieving auspiciousness?

夫以君之才不足，而倚賴於己，身當天下大任，宜竭其才力，濟天下之艱危，成天下之治安，故曰“利涉大川”。得君如此之專，受任如此之重，苟之濟天下艱危，何足稱委遇而謂之賢乎？當盡誠竭力而不顧慮，然惕厲則不可忘也。

Cheng Yi continued to say: When a ruler lacks ability but relies on himself, and he shoulders the great responsibility of the world, he should exert his utmost ability to relieve the hardships of the world and achieve peace and order throughout the land. That is why it is said, "Beneficial to cross a great river." When one receives such exclusive trust from the ruler and is entrusted with such a heavy responsibility, if one cannot relieve the hardships of the world, then on what grounds can one claim to be a virtuous minister who does not betray the favor and trust bestowed upon him? One should be sincere and exert all efforts without hesitation, but one must always remain vigilant and cautious.

集說 王氏弼曰：以陽處上，而履四陰，陰不能獨為主，必宗於陽也，故莫不由之以得其養。李氏舜臣曰：《豫》九四曰“由豫”者，即“由頤”之謂也。“由豫”在四，猶下於五也，而已有可疑之跡。“由頤”在上，則過中而嫌於不安，故“厲”。

"The Collected Commentaries" cite Wang Bi's explanation: the upper nine (上九) is a yang line at the very top, standing on top of four yin lines; yin cannot act independently and must follow yang as the main principle, so all the lines depend on it for sustenance. "The Collected Commentaries" also cite Li Shunshen's explanation: the line nine four (九四) in the hexagram "Joyful Expectation" (豫) saying "by joy" (由豫) is the same as "by nourishment" (由颐) in meaning. "By joy" in nine four, still below nine five, already shows some doubtful aspects; "by nourishment" in upper nine has already passed the central position and shows signs of instability, hence it is said to be "dangerous" (厉).

邱氏富國曰：陽實陰虛，實者養人，虛者求人之養，故四陰皆求養於陽者。然養之權在上，是二陽爻又以上為主，而初陽亦求養者也，故直於上九一爻曰“由頤”焉。

"The Collected Commentaries" also cite Qiu Fuguo's view: Yang is substantial, while Yin is empty; the substantial nourishes people, while the empty seeks nourishment from others. Therefore, the four Yin lines are all on the side seeking nourishment from Yang. However, the authority for providing nourishment lies with the Upper Nine, so the two Yang lines again take the Upper Nine as their main focus. The Yang line at the beginning, however, is also seeking nourishment, so only the Upper Nine line says 'nourishment comes from above.'

總論 吳氏曰慎曰：養之為道，以養人為公，養己為私。自養之道，以養德為大，養體為小。艮三爻皆養人者，震三爻皆養己者。初九、六二、六三，皆自養口體，私而小者也。六四、六五、上九，皆養其德以養人，公而大者也。公而大者吉，得頤之正也，私而小者凶，失頤之貞也。可不觀頤而自求其正邪？

"The General Discussion" cites Wu Yishen's saying: The way of nurturing involves nurturing others as public duty and nurturing oneself as private concern; the way of self-cultivation is primarily cultivating virtue and secondarily cultivating the body. The third line of "Gèn" (Mountain) all pertain to nurturing others, while the third line of "Zhèn" (Thunder) all pertain to self-cultivation. The lines Initial Nine, Sixth Two, and Sixth Three are all about self-nurturing of the mouth and stomach, belonging to the private and minor category; the lines Sixth Four, Sixth Five, and Upper Nine are all about cultivating one's virtue to nurture others, belonging to the public and major category. Those that are public and major are auspicious, because they have attained the proper way of nurturing; those that are private and minor are inauspicious, because they have lost the upright way of nurturing. Those who study the "Yí" (Nourishment) hexagram, can they not examine what they are nurturing and seek the correct path themselves?"