The hexagram Mingyi (Bright Abode) consists of the trigram Kun (Earth) above and the trigram Li (Fire) below.

程傳 《明夷序卦》：“晉者進也，進必有所傷，故受之以明夷，夷者傷也。”夫進之不已，必有所傷，理自然也，《明夷》所以次《晉》也，為卦坤上離下，明入地中也。反晉成明夷，故義與晉正相反。《晉》者明盛之卦，明君在上，群賢並進之時也。《明夷》昏暗之卦，暗君在上，明者見傷之時也。日入於地中，明傷而昏暗也，故為《明夷》。

Cheng Yi in Yichuan's Commentary on the Changes says: The "Xu Gua Zhuan" explains that "Jin means advancement; advancement necessarily leads to injury, hence it is followed by Mingyi, which means injury." Advancing without stopping will inevitably lead to harm, which is a natural principle. Therefore, the hexagram Mingyi comes after Jin. In terms of the structure of the hexagram,坤 is on top and Li is at the bottom, forming an image of light sinking into the earth. Turning the hexagram Jin upside down results in Mingyi, so the meanings of the two hexagrams are exactly opposite. Jin represents a hexagram of great brightness, with a wise ruler at the top and a gathering of virtuous ministers; Mingyi represents a hexagram of darkness, with an ignorant ruler at the top and the wise suffering harm. The sun sinking into the earth, the light being injured and the world becoming dark, hence it is called Mingyi.

明夷，利艱貞。本義 “夷”，傷也。為卦下離上坤，日入地中，明而見傷之象，故為《明夷》。又其上六為暗之主。六五近之，故占者利於艱難以守正，而自晦其明也。程傳 君子當《明夷》之時，利在知艱難而不失其貞正也。在昏暗艱難之時，而能不失其正，所以為明君子也：集說 孔氏穎達曰：時雖互暗，不可隨世傾邪，故宜艱難堅固，守其貞正之德。

The Hexagram Statement of 《Mingyi》 says: "Mingyi, beneficial to be persevering and upright." Zhu Xi's 《Benyi》 says: "Yi" means injury. In terms of the structure of the hexagram, the lower trigram is Li (Fire) and the upper trigram is Kun (Earth), symbolizing the sun sinking into the earth, which represents the image of light being injured, hence the name 《Mingyi》. Moreover, the upper sixth line is the master of darkness, and the sixth line in the fifth position is adjacent to it. Therefore, those who consult the oracle benefit by maintaining uprightness amidst difficulties and concealing their wisdom, not revealing it. Cheng Yi's 《Yichuan Commentary on the Changes》 says: A gentleman in the situation of 《Mingyi》 benefits by understanding the hardship of the situation without abandoning his uprightness. To remain upright even in darkness and hardship is precisely what makes a wise gentleman. The "Collected Sayings" cites Kong Yingda saying: Even if the world is entirely dark, one should not follow the tide and go along with evil. Therefore, one should remain firm and steadfast in hardship, holding fast to one's upright virtue.

李氏舜臣曰：《易》卦諸爻，《噬嗑》之九四，《大畜》之九三，曰“利艱貞”，未有一卦全體以“利艱貞”為義者。此蓋睹君子之明傷為可懼，而危辭以戒之，其時可知也。胡氏炳文曰：以二體，則離明也，傷之者坤；以六爻，則初至五皆明也，傷之者上；上為暗主，而五近之，故《本義》從《彖傳》以“利艱貞”為五。

Li Shunchen said: In the line statements of the hexagrams in The Zhou Changes, both the fourth line of the hexagram Shike and the third line of the hexagram Daxu mention "beneficial to be persevering in uprightness." However, there is no hexagram that is entirely based on the principle of "beneficial to be persevering in uprightness." This is probably because the sage saw how dangerous it was for a gentleman's wisdom to be harmed, and thus used words of danger and caution to warn, and from this we can imagine the state of the times. Hu Bingwen said: Looking at the two trigrams, Li represents brightness, and it is injured by Kun; looking at the six lines, from the first line to the fifth line they are all bright, and they are injured by the sixth line at the top. The sixth line at the top is the master of darkness, and the fifth line is closely adjacent to it. Therefore, the "Benyi" follows the explanation of the "Tuan Zhuan," and applies the principle of "beneficial to be persevering in uprightness" to the fifth line.

初九，明夷于飛，垂其翼。君子于行，三日不食，有攸往，主人有言。本義 飛而垂翼，見傷之象。占者行而不食，所如不合，時義當然，不得而避也。程傳 初九明體，而居明夷之初，見傷之始也。九，陽明上升者也，故取飛象。昏暗在上，傷陽之明，使不得上進，是于飛而傷其翼也。翼見傷，故垂朵。

The line statement for the first yang line says: The bright one flies, but lowers its wings. The gentleman travels, unable to eat for three days. If he goes somewhere, the host speaks against him. Zhu Xi's "Benyi" says: Flying with lowered wings indicates an image of injury. If someone asks about this, he is on the move without food, and wherever he goes, he does not get along with others. This is the current situation, unavoidable. Cheng Yi's "Yichuan Commentary on the Changes" says: The first yang line belongs to the trigram Li, which represents brightness, and it is at the beginning of the hexagram Mingyi. This is the beginning of injury. A yang line is originally bright and rising, so it takes the image of flying. Darkness is above, injuring the brightness of the yang line and preventing it from rising. Hence, it flies with injured wings, which are lowered.

凡小人之害君子，害其所以行者。“君子于行，三日不食”，君子明照，見事之微，雖始有見傷之端，未顯也，君子則能見之矣，故行去避之。“君子于行”，謂去其祿位而退藏也。“三日不食”，言困窮之極也。事未顯而處甚艱，非見幾之明不能也。夫知幾者，君子之獨見， 集說 蘭氏廷瑞曰：陽剛之君子，居明夷之始，戢翼避禍，見幾先遯。

Cheng Yi continued to say: A petty person harming a gentleman harms precisely the means upon which the gentleman relies to act. The line statement says, "The gentleman in action, three days without food." - The gentleman is discerning and can perceive the initial signs even when things are still subtle. Even when the hint of injury is just emerging and not yet apparent, the gentleman has already seen it, so he withdraws to avoid it. "The gentleman in action" refers to abandoning salary and official position to retreat and hide; "three days without food" refers to hardship and poverty reaching their extreme. When the matter has not yet become evident but the situation has already become extremely difficult, it is not something that a person without the wisdom to perceive the right moment can achieve. As for those who can perceive the subtle signs, this is the unique insight of the gentleman - the original text here is missing some characters, and Cheng Yi's words are not completed. "Collected Commentaries" cites Lan Tingrui saying: A yang strong gentleman is in the beginning of "Bright夷" (Bright Darkness), withdrawing his wings to avoid calamity, and fleeing in advance upon seeing the initial signs.

項氏安世曰：“垂其翼”，不言夷，未傷也。“夷于左股”，言已傷也。說者以“垂其翼”為傷翼，非也，斂翼而下飛者，避禍之象也。邱氏富國曰：初體離明，去上最遠，見傷即避，有飛而垂翼之象。君子知幾，義當速去。蓋可以不食，而不可以不去。去重於食故也。

Xiang Anshi said: The line statement of Chu Jiuya says "it lowers its wings," without using the character "yi," indicating that it has not yet been injured. The line statement of Liu Er says "injured on the left thigh," which is when the injury has already occurred. Some people interpret "lowering its wings" as the wings being injured, which is incorrect. Lowering the wings and flying low is actually the image of avoiding calamity. Qiu Fuguo said: Chujiu belongs to the trigram Li, which represents brightness. Li is farthest from the upper six, so it sees the danger at once and avoids it, hence the image of flying while lowering the wings. A gentleman should be able to detect the signs early and act according to reason, so he should leave quickly. It is better to go hungry than to stay, because leaving is more important than eating.

俞氏琰曰：居《明夷》之初，不敢高飛，遂垂斂其翼以向下，此見幾之明，不待難作而蚤避者也。夫知幾而早去，此君子獨見，主人固不識也，豈得無言？六二，明夷，夷于左股，用拯馬壯，吉。本義 傷而未切，救之速則免矣，故其象占如此。

Yu Yan said: Being at the beginning of the hexagram Ming Yi, one does not dare to fly high, so it folds its wings and descends slowly. This is the wisdom of "seeing the right moment," withdrawing early before calamity arises. To perceive the signs and withdraw in time is the unique insight of a gentleman. The host who receives him naturally cannot understand this, so how could there be no gossip? The line statement for the second line: Ming Yi, the left thigh is afflicted, using a strong horse for rescue brings good fortune. Zhu Xi's "Ben Yi" says: Although injured, the injury is not critical, and if treated quickly, one can escape. Therefore, the symbolic meaning and the divination are as such.

程傳 六二以至明之才，得中正而體順，順時自處，處之至善也。雖君子自處之善，然當陰暗小人傷明之時，亦不免為其所傷。但君子自處有道，故不；能深相傷害，終能違避之耳。足者所以行也，股在脛足之上，於行之用為不甚切。左又非便用者。手足之用以右為便，唯蹶張用左，蓋右立為本也。“夷于左股”，謂傷害其行而不甚切也。

Cheng Yi in Yichuan's Commentary on the Changes says: The second line has extremely bright talent, occupies the central position and is in the proper place, and the structure of the hexagram is soft and compliant. It follows the trend of the time and arranges itself properly, which is considered to be the best way to deal with the world. However, even though a gentleman may take care of himself well, when encountering dark and petty people who harm brightness, he cannot avoid being harmed by them. Nevertheless, since the gentleman maintains proper conduct, the harm inflicted by others cannot be too severe, and he can ultimately escape it. The feet are used for walking. The thighs are located above the calves and feet, and their relationship with walking is not very crucial. The left side is not the dominant side. Human hands and feet are accustomed to using the right side. Only when using the foot to push the bowstring is the left foot used, because standing is based on the right foot. Therefore, 'being injured on the left thigh' refers to the injury affecting his movement, but not the most essential part.

雖然，亦必自免有道，拯用壯健之馬，則獲免之速而古也。君子為陰暗所傷，其自處有道，故其傷不甚。自拯有道，故獲免之疾。用拯之道不壯，則被傷深矣。故云“馬壯”則“吉”也。二以明居陰暗之下，所謂“吉”者，得免傷害而已，非謂可以有為於斯時也。

Cheng Yi continued to say: Although it is like that, to escape one must have a way: by borrowing a strong horse for rescue, one can escape quickly, thus being auspicious. A gentleman is harmed by dark forces, but because he maintains proper conduct, his injury is not severe; because he has a way to save himself, he can escape quickly. If the means of rescue are not strong enough, he will be deeply injured. Therefore, the line statement says "a strong horse" brings "auspiciousness." The line Six in the Second, possessing the quality of brightness, is located beneath dark forces. Here, the so-called "auspiciousness" merely means being free from harm, not that one can still accomplish anything at this time.

集說 王氏宗傳曰：六二文明之主也，以六居二，柔順之至文王以之。案 《明夷》與《豐》卦略相似，然《豐》者明中之昏，《明夷》則昏極而不復明也。兩卦皆以上六為昏之主，六二為明之主。既為明之主，豈可不以救昏為急？故此之“夷于左股”者，與《豐》二之“往得疑疾”同也；此之“用拯馬壯”者，與《豐》之“有孚發若”同也。蓋未至於《豐》三之“折其右肱”，則猶有可為之理也。

"Ji Shuo" cites Wang Zongcheng's commentary: Six in the Second is the master of civilization, with a yao of yin occupying the second position, reaching the utmost in flexibility and obedience. King Wen of the Zhou dynasty, living in the era of King Zhou, was precisely using this approach. Li Guangdi comments: The hexagrams of Mingyi and Feng have some similarities. However, Feng discusses darkness within brightness, while Mingyi represents darkness reaching its extreme, where no light can ever return. Both hexagrams take Upper Six as the master of darkness and Six in the Second as the master of brightness. Since it is the master of brightness, how could it not regard the remedy for darkness as an urgent matter? Therefore, this hexagram's "yi yu zuo gu" corresponds to the "wang de yi ji" of the Second line of Feng hexagram; this hexagram's "yong zhen ma zhuang" corresponds to the "you fu fa ruo" of Feng hexagram. As long as one has not reached the stage of the Third line of Feng hexagram, "zhe qi you gong," there is still room for action.

九三，明夷于南狩，得其大首，不可疾貞。本義 以剛居剛，又在明體之上，而屈於至暗之下，正與上六暗主為應，故有嚮明除害，得其首惡之象。然不可以亟也，故有“不可疾貞”之戒。成湯赴於夏臺，文王興於羑里，正合此爻之義，而小事亦有然者。

The line statement for the third line (Nine Three) says: "In the southern hunt, he captures the chief culprit; one should not act hastily in divination." Zhu Xi explains in his "Original Meaning" that the Nine Three, with a yang line in a yang position, is located at the top of the li trigram, which represents brightness. However, it is placed under extremely dark forces, corresponding exactly with the upper sixth line, the chief of darkness. This reflects an image of pursuing light to remove evils and capturing the main culprit. However, this matter cannot be rushed, hence the warning "one should not act hastily in divination." Shang Tang was once imprisoned at Xutai and later rose to power, and King Wen of Zhou was imprisoned in Youli and later rose to power, which fits the meaning of this line. The same principle applies to smaller matters as well.

程傳 九三離之上，明之極也。又處剛而進，上六坤之上，暗之極也。至明居下而 集說 胡氏炳文曰：二之救難，可速也；三之除害，不可速也，故有“不可疾貞”之戒。六四，入于左腹，獲明夷之心，于出門庭。

Cheng Yi in Yichuan's Commentary on the Changes says: Nine in the Third is located at the top of the Li hexagram, which is the point where brightness reaches its peak, and it is in a yang position advancing forward; Six at the Top is located at the top of the Kun hexagram, which is the point where darkness reaches its peak. The side of extreme brightness is below — the original text here is missing some words, and Cheng Yi's words are not completed. "Collected Sayings" cites Hu Bingwen saying: Six in the Second saves itself from its own danger, which can be quick; Nine in the Third removes the calamities of the world, which cannot be quick, hence the warning "it is not advisable to act hastily in uprightness." The line statement of Six in the Fourth: entering the left abdomen, obtaining the mind of Mingyi, and going out from the courtyard.

本義 此爻之義未詳，竊疑左腹者幽隱之處；“獲明夷之心于出門庭”者，得意於遠去之義。言筮而得此者，其自處當如是也。蓋離體為至明之德，坤體為至暗之地。下三爻明在暗外，故隨其遠近高下而處之不同。六四以柔正居暗地而尚淺，故猶可以得意於遠去。五以柔中居暗地而已迫，故為內難正志以晦其明之象。上則極乎暗矣，故為自傷其明以至於暗，而又足以傷人之明。蓋下五爻皆為君子，獨上一爻為暗君也。

Zhu Xi's "Ben Yi" says: The meaning of this line is not yet clear to me, but I privately think that "left abdomen" refers to a secluded and hidden place; "obtaining the mind of Mingyi while leaving the courtyard" means to go away happily and freely. That is to say, those who obtain this line in their divination should arrange themselves in this way. Generally speaking, the trigram Li represents the highest brightness of virtue, while the trigram Kun represents the most dark situation. The brightness of the lower three lines is still outside the darkness, so according to how far or near they are from the darkness, their treatment differs. The line six in the fourth is gentle and proper, yet only slightly immersed in darkness, so it can still go away happily; the line six in the fifth is gentle and proper in the center, yet already close to darkness, so it shows the image of being in internal difficulties, maintaining a correct mind, and restraining brightness; the line six at the top is in the extreme darkness, so it is self-inflicted damage to brightness until complete darkness, and even enough to harm others' brightness. In summary, the lower five lines are all gentlemen, but the top line is the dark king.

程傳 六四以陰居陰，而在陰柔之體，處近君之位，是陰邪小人居高位，以柔邪順於君者也，六五《明夷》之君位，傷明之主也。四以柔邪順從之，以固其交。夫小人之事君，未有由顯明以道合者也，必以隱僻之道自結於上。右當用，故為明顯之所；左不當用，故為隱僻之所。人之手足皆以右為用，世謂僻所為僻左，是左者隱僻之所也。

Cheng Yi in Yichuan's Commentary on the Changes says: The sixth line in the fourth position has a yao of yin in a yin position, and is located within the hexagram of K'un, which is itself a yin and soft structure. It is in a position close to the ruler, which indicates that a petty and wicked person has taken a high position, using soft and deceitful means to comply with the ruler. The sixth line in the fifth position is the ruler position of the hexagram Mingyi, which is the one causing the injury to brightness; the sixth line in the fourth position uses soft and wicked methods to comply with it, in order to strengthen their relationship. Petty people serving the ruler have never relied on brightness and righteousness, and have always used secret and indirect methods to attach themselves to the ruler. The right side is the commonly used side, so it represents the open place; the left side is not commonly used, so it represents the hidden and secluded place. Human hands and feet use the right side, and the world calls the secluded place 'pili zuo', which shows that 'left' is the place of concealment.

四由隱僻之道深入其君，故云“入于左腹”。“入腹”，謂其交深也。其交之深，故得其心。凡奸邪之見信於其君，皆由奪其心也。不奪其心，能無悟乎？“于出門庭”，既信之於心，而後行之於外也。邪臣之事暗君，必先蠱其心而後能行於外。

Cheng Yi continued to say: "The sixth line in the fourth position follows a hidden path and penetrates deeply into the ruler's inner self, hence it is said 'entering the left abdomen.' 'Entering the abdomen' refers to a deep connection; when the connection is deep, one is able to touch the ruler's heart. All wicked people who gain the ruler's trust do so by seizing control of the ruler's heart; without seizing the ruler's heart, how could the ruler remain unaware? 'Going out from the courtyard' means that one has already gained trust within the ruler's heart before extending one's hand outside the court. A wicked minister serving a foolish ruler must first deceive the ruler's mind before being able to act recklessly outside."

集說 楊氏時曰：“腹”，坤象也，坤體之下，故曰“左腹”，尊右故也。“獲明夷之心”，所謂求仁而得仁也，此微子之明夷也。《朱子語類》云：《明夷》下三爻皆說“明夷”，是明而見傷者。六四說者卻以為奸邪之臣，先蠱惑其君心，而後肆行於外。

"The Collection of Commentaries" cites Yang Shi's statement: "The term 'belly' refers to the image of the Earth (Kun). The line Six in the Fourth is located in the lower part of the Earth trigram, hence it is called 'left belly.' This is because in the ritual system, the right is considered superior and the left is considered inferior." "To obtain the mind of Mingyi" refers to seeking benevolence and attaining benevolence, which is the conduct of Wei Zi in the era of Mingyi. The "Classical Sayings of Master Zhu" states that the three lines below the Mingyi hexagram all mention the term "Mingyi," referring to a person whose light is harmed. However, when it comes to the line Six in the Fourth, commentators interpret it as a wicked minister first misleading the sovereign's mind and then acting recklessly outside.

下三爻皆說明夷是好底，何獨此爻卻作不好說？以意觀之，六四居暗地尚淺，猶可以得意而遠去。故雖入於幽隱之處，猶能獲明夷之心“于出門庭”也。上六“不明晦”，則是合下已是不明。

Zhu Xi continued to say: The three lines below discuss "ming yi" (bright calamity), all of which are spoken in a positive way. Why is this line alone spoken in a negative way? According to my experience, the sixth line in the fourth position has not yet sunk deeply into darkness, and still can fulfill its wish to go far away. Therefore, although it has entered a deep and hidden place, it can still achieve its wish and leave from the courtyard. As for the sixth line at the top saying "bu ming hui" (not bright and obscured), that is only from the beginning already not bright.

胡氏炳文曰：初二三在暗外，至四則將入暗中。然比之六五，則四尚淺也，猶可得意於遠去。“獲明夷之心”者，微子之自靖。“于出門庭”者，微子之行遯也。六五，箕子之明夷，利貞。本義 居至暗之地，近至暗之君，而能正其志，箕子之象也，貞之至也。“利貞”，以戒占者。

Hu Bingwen said: The lines Initial Nine, Six in the Second, and Nine in the Third are still outside the darkness, but by the time we reach Six in the Fourth, they are almost plunged into darkness. However, compared with Six in the Fifth, the situation of Six in the Fourth is still less severe, and it is still possible to go far with a clear mind. "Obtaining the mind of the darkened one" refers to Weizi seeking his own peace of mind; "leaving the courtyard" refers to Weizi fleeing and retreating. The line statement of Six in the Fifth: Ji Zi's darkened mind, is advantageous to maintain uprightness. Zhu Xi's "Ben Yi" says: Being in the most dark place, yet close to the most ignorant ruler, yet able to maintain one's upright mind, this is exactly the image of Ji Zi, uprightness reaching its extreme. The line statement says "advantageous to maintain uprightness," which is used to warn the person consulting the oracle.

程傳 五為君位，乃常也。然《易》之取義，變動隨時。上六處坤之上，而明夷之 上六，不明晦，初登于天，後入于地。本義 以陰居坤之極，不明其德以至於晦。始則處高位以傷人之明，終必至於自傷而墜厥命。故其象如此，而占亦在其中矣。

Cheng Yi in Yichuan's Commentary on the Changes says: the fifth position is the position of the ruler, which is a general rule; however, in the Zhou Changes, the meaning is taken in a way that is always changing. The upper sixth line is at the top of the坤卦, and the section on Mingyi—here the original text is missing, and Cheng Yi's explanation of the sixth line in the fifth position is incomplete. The line statement for the upper sixth line says: "Not bright and dark, first ascending to heaven, then descending into earth." Zhu Xi in his Benyi says: a yao of yin is in the extreme position of the坤卦, unable to clearly manifest its virtue, thus falling into darkness and confusion. Initially, it harms the brightness of others by relying on its high position, but ultimately it must suffer injury and lose the mandate of heaven. Therefore, the symbolic meaning is thus taken, and the divination is contained within it.

程傳 上居卦之終，為《明夷》之主，又為《明夷》之極，上至高之地。明在至高，本當遠照。明既夷傷，故不明而反昏晦也。本居於高，明當及遠，“初登于天”也，乃夷傷其明而昏暗，“後入于地”也。上，《明夷》之終，又坤陰之終，明傷之極者也。

Cheng Yi in Yichuan's Commentary on the Changes says: The sixth line at the top occupies the end of the entire hexagram, being both the master and the extreme point of Mingyi. The upper position is the highest place. Light in the highest place should naturally illuminate far and wide; but now the light has been damaged, so not only is it not bright, but it becomes dark. It originally occupied a high position, where light should reach all directions, which is called 'initially ascending to heaven'; but now it has injured its own light and fallen into darkness, which is called 'later descending to earth'. The sixth line at the top is both the end of Mingyi and the end of the Yin body of Kūn. It is the line where the light has been injured to the extreme.

集說 蘇氏軾曰：六爻皆“晦”也，而所以晦者不同，自五以下，“明”而“晦”者也。若上六不明而晦者也，故曰“不明晦”。胡氏炳文曰：下三爻以“明夷”為句首，四五“明夷”之辭在句中。上六不曰“明夷”而曰“不明晦”，蓋唯上六“不明”而“晦”。所以五爻之明，皆為其所夷也。

"Collected Commentaries" cite Su Shi's saying: all six lines are in a state of "hui" (obscurity), but the reasons for their obscurity differ. From the third line down, they are inherently bright but are forced into obscurity; however, the sixth line at the top is inherently dark and thus falls into obscurity. Therefore, the line statement says "inherent darkness and obscurity." Hu Bingwen said: the line statements of the first three lines all begin with the words "ming yi" (bright calamity), while "ming yi" appears in the middle of the statements for the fourth and fifth lines; the sixth line does not say "ming yi" but instead says "inherent darkness and obscurity," precisely because only the sixth line is inherently "not bright" and thus "obscurity." It is precisely for this reason that the brightness of the other five lines is all harmed by it.

總論 蘇氏軾曰：力能求則救之，六二之“用拯”是也。力能正則正之，九三之“南狩”是也。既不能救，又不能正，則君子不敢辭其辱以私便其身，六五之“箕子”是也。君子居《明夷》之世，有責必有以塞之，無責必有以全其身而不失其正。初九、六四，無責於斯世，欲近者則入腹獲心“于出門庭”。而遠者，則行不及食也。

"The General Discussion" cites Su Shi saying: When one's strength is sufficient to save, one should save; the "use of saving" in line six two is an example. When one's strength is sufficient to correct, one should correct; the "southern hunting" in line nine three is an example. If neither saving nor correcting is possible, then the gentleman will not abandon this disgrace for the sake of convenience; the "Jizi" in line six five is an example. A gentleman living in a world like that of Mingyi must endeavor to fulfill his duties if he has any; if he has none, he must endeavor to preserve himself without abandoning the right path. The lines nine one and six four have no duties toward this world: those close by will go deep into obscurity, understand the hearts of others, and then emerge from the gate; those far away will simply set out on the journey, not even having time to eat a meal.

程傳 《家人序卦》：夷者傷也，傷於外者必反於家，故受之以家人。”夫傷困於外，則必反於內，《家人》所以次《明夷》也。家人者，家內之道，父子之親，夫婦之義，尊卑長幼之序，正倫理，篤恩義，家人之道也。卦外巽內離，為風自火出。火熾則風生。風生自火，自內而出也。自內而出，由家而及於外之象。二與五，正男女之位於內外，為家人之道。明於內而巽於外，處家之道也。

Cheng Yi in Yichuan's Commentary on the Changes says: The "Xu Gua Zhuan" explains that "Yi means injury; when one is injured externally, he must return to his family, hence it is followed by the Geren hexagram." When a person is hurt or in trouble outside, he must return home, so the Geren hexagram comes after the Mingyi hexagram. The concept of "Geren" refers to the principles within a family: the affection between father and son, the righteousness between husband and wife, and the order among respect, hierarchy, and age. Correcting ethical norms and deepening filial piety and benevolence is the way of the family. In terms of the hexagram structure, the outer trigram is Xun (wind) and the inner trigram is Li (fire), symbolizing wind arising from fire. When fire is strong, it produces wind; wind arises from fire, originating from within and spreading outward. This movement from within to outside represents the extension from a family to the whole country and the world. The second line and the fifth line respectively place the female position and the male position on the inner and outer sides, which is the way of the family. Being clear within and yielding outwardly is the principle of managing a household.

夫人有諸身者，則能施於家。行於家者，則能施於國，至於天下治。治天下之道，蓋治家之道也。推而行之於外耳。故取自內而出之象，為家人之義也。《文中子》書以明內齊外為義，古今善之，非取象之意也。所謂“齊乎巽”，言萬物潔齊於巽方，非巽有齊義也。如“戰乎乾”，乾非有戰義也。

Cheng Yi continued to say: A person must first possess this virtue within himself before he can practice it within his family; only when he can carry it out successfully within his family can he extend it to the state, eventually achieving peace throughout the world. The principles of governing the state are essentially the same as those of governing a family, merely extended and applied to the outside world. Therefore, the hexagram of Family takes the image of "originating from within and spreading outward" as its meaning. Wang Tong's book Zhongwenzi interprets this hexagram as "clarifying within and regulating without," and from ancient times to the present, people have praised this interpretation. However, this is not the original meaning of the image. The "Sayings of the Hexagrams" states "regulate in the direction of Xun," meaning that all things become clean and orderly in the direction of Xun, not that the character Xun itself contains the meaning of "regulation." It is similar to saying "fight in the direction of Qian," where the character Qian itself does not mean "fight."

家人，利女貞。程傳 家人之道，利在女正，女正則家道正矣。夫夫、婦婦而家道正，獨云“利女貞”者，夫正者，身正也。女正者，家正也。女正則男正可知矣。集說 楊氏時曰：家人者，治家人之道也。齊家自夫婦始，舜觀刑于二女，文王刑于寡妻，至于兄弟。“利女貞”者，言家道之本也。林氏希元曰：所正雖在女，所以正之者則在夫，蓋主家之人也。

The Hexagram Statement of the "Family" hexagram says: "Family, beneficial for a woman to be steadfast." Cheng Yi in his Commentary on the Changes, Yichuan, says: The way of the family is beneficial because the woman is steadfast. When the woman is steadfast, the principles of the family are correct. The husband acts as a husband, the wife as a wife, and only then is the family's way correct. The Hexagram Statement, however, only mentions "beneficial for a woman to be steadfast," because when a man is steadfast, he is only steadfast in himself; but when a woman is steadfast, she makes the whole family correct. If the woman is correct, then the man's correctness is self-evident. The "Collected Sayings" cites Yang Shi, who says: What is meant by "family" is the way of managing a family. To manage the family well, one must begin with the relationship between husband and wife. Yu Shun examined the principles of family governance through the two daughters of Yao, and King Wen of Zhou first set an example for his wife before extending it to his brothers. The Hexagram Statement says "beneficial for a woman to be steadfast," which speaks to the fundamental principle of family order. Lin Xi yuan says: Although the one to be corrected is the woman, the one who can correct her is the husband, because the husband is the one who presides over the family.

初九，閒有家，悔亡。本義 初九以剛陽處有家之始，能防閒之，其“悔亡”矣。戒占者當如是也。程傳 初，家道之始也。“閒”，謂防閒法度也。治其有家之始，能以法度為之防閒，則不至於悔矢。

The line statement for the first line (Initial Nine): "There is a measure of restraint in the household, and regret is dispelled." Zhu Xi's "Benyi" says: The Initial Nine, with its yang strength, is at the beginning of managing the household. It can establish precautions in advance, thus naturally eliminating regret. This is a warning to those who consult the oracle to act in this way. Cheng Yi's "Yichuan Commentary on the Changes" says: The initial position is the beginning of family affairs. "Xian" refers to measures for prevention. At the beginning of managing the household, if one can establish measures for prevention, there will be no future regret.

治家者治乎眾人也，苟不閒之以法度，則人情流放，必至於有悔，失長幼之序，亂男女之別，傷恩義，害倫理，無所不至。能以法度閒之於始，則無是矣。故“悔亡”也。九剛明之才，能閒其家者也。不云“無悔”者，群居必有悔，以能閒故亡耳。

Cheng Yi continued to say: governing a family means managing a group of people; if one does not use laws and regulations to prevent misconduct, human nature will become unrestrained and disorderly, and regret will inevitably follow. The order between elders and juniors will be disrupted, the distinction between men and women will be confused, affection and righteousness will be harmed, and ethical norms will be violated, leading to all sorts of problems. If one can establish regulations from the beginning to prevent these issues, they will not arise at all. Therefore, the line statement says "regret disappears." The initial line, "Nine at the Beginning," represents a person of strong character, clarity, and discernment, who is precisely the one capable of establishing preventive measures for the family. The line statement does not say "no regret" but "regret disappears," because living together in a family inevitably brings some regret; however, because preventive measures are in place, that regret is resolved.

集說 王氏弼曰：凡教在初而法在始，家瀆而後嚴之、志變而後治之，則晦矣。處家人之初，為家人之始，故必“閒有家”，然後“悔亡”也。胡氏炳文曰：初之時當閒，九之剛能閒，顏之推曰：教子嬰孩，教婦初來。

"The Collection of Sayings" cites Wang Bi's view: all education and moral guidance should be carried out at the beginning, and laws should be established at the outset. If one waits until the family has already become disrespectful and disorderly before imposing strict discipline, or waits until the heart and mind have already turned corrupt before attempting to correct them, it is too late. The line "Initial Nine" is at the beginning of the "Family" hexagram, representing the starting point of governing a family, so it is necessary first to "keep the family in order," and then regret can be dispelled. Hu Bingwen says: the position of "initial" is precisely the time to set up defenses, and the quality of "nine," being yang and strong, is precisely capable of setting up defenses. Yan Zhitui has said, "Educate children from infancy, and teach a new wife upon her arrival"—educate children from their earliest years, and establish rules when a new wife first enters the household.

六二，無攸遂，在中饋，貞吉。本義 六二柔順中正，女之正位乎內者也，故其象占如此。程傳 人之處家，在骨肉父子之間，大率以情勝禮，以恩奪義，唯剛立之人，則能不以私愛失其正理，故《家人》卦大要以剛為善，初三上是也。

The line statement for the second line (six two): "Without success in any endeavor, in the middle of the household, sincerity brings good fortune." Zhu Xi's "Original Meaning" says: the second line is flexible and proper, which is like a woman establishing her proper position within the family, hence the symbolic representation and interpretation. Cheng Yi's "Yichuan Commentary on the Changes" says: living within the family, one is between close relatives and children, generally emotions surpass propriety, affection overrides righteousness; only those who are strong and self-reliant can avoid losing the correct principles due to personal affection, hence the hexagram "Family" mainly favors strength, and the lines initial nine, nine three, and top nine are examples of this.

六二以陰柔之才，而居柔，不能治於家者也，故“無攸遂”，無所為而可也。夫以英雄之才，尚有溺情愛而不能自守者，況柔弱之人，其能勝妻子之情乎？如二之才，若為婦人之道，則其正也。以柔順處中正，婦人之道也。故在“中饋”則得其正而“吉”也。婦人居中而主饋者也，故云“中饋”。

Cheng Yi continued to say: The Sixth Line in the Second Place, with its Yin and soft nature and occupying a Yin position, is not capable of taking charge of a household, hence it says 'wu yu sui' — there is nothing that it can personally undertake and accomplish. Even those with heroic talents may become entangled in love and fail to maintain self-control; how much more so for the weak and gentle? How could they overcome the private affection for their wives and children? A quality like that of the Sixth Line in the Second Place, if placed in the role of a woman, would be most appropriate. To dwell in the middle and upright position with the virtue of gentleness and compliance is precisely the way of a woman. Therefore, it remains in its proper role of 'zhong kuì', which is auspicious. A woman resides within the family and is responsible for the preparation of food, hence it is called 'zhong kuì'.

集說 孔氏穎達曰：六二履中居位，以陰應陽，盡婦人之義也。婦人之道，巽順為常，無所必遂，其所職主，在於家中饋食供祭而已，得婦人之正，故曰：“無攸遂，在中饋，貞吉”。

The "Collected Sayings" cites Kong Yingda's explanation: Six in the Second occupies the central position and is in the proper place, with a yin line corresponding to Nine in the Fifth, a yang line. This fully expresses the virtue of a woman. The way of a woman is to be respectful and compliant; there is nothing that must be accomplished by her personally. What she is responsible for is merely preparing food and offering worship. In this way, she fulfills the proper role of a woman, so the line statement says, "No pursuit, in the middle kitchen, faithful and auspicious."

王氏宗傳曰：“無攸遂”，示不敢有所專也。婦人之職，不過奉祭祀、饋飲食而已，此外無他事也。《詩》曰無非無儀，唯酒食是議。采蘩以供祭祀，為不失職；采蘋以供祭祀，為能循法度。推而上之，推而下之，其職守莫不皆然，是之謂“貞”而“吉”也。《易》氏祓曰：六二柔順得位，與九五相應，女正位乎內者也，此爻正所以發明“利女貞”之義。

Wang Zongcheng said: "wu you sui" indicates not daring to take the initiative. A woman's duty is merely to perform worship and prepare food, and there is nothing else. The "Small Ya" section of the "Book of Songs" says, "wu fei wu yi, wei jiu shi yi" — not to do anything improper, not to take the lead, but only to be concerned with domestic affairs such as food and drink. The "Zhaonan · Cai Fan" describes gathering white water plant for worship, which is not neglecting her duty; the "Zhaonan · Cai Ping" describes gathering water caltrop for worship, which is following the proper procedures. By going up or down from this, regardless of which class of family, a woman's duty is like this, which is called "zhen" and "ji." Yi Fu said: the second line is gentle and in the proper position, corresponding with the fifth line, which is exactly the way a woman should be positioned within the family; this line precisely expresses the meaning of the hexagram statement "li nv zhen."

九三，家人嗃嗃，悔厲吉，婦子嘻嘻，終吝。程傳 “嗃嗃”。未詳字義，然以文義及音意觀之，與“嗷嗷”相類，又若急束之意。九三在內卦之上，主治乎內者也。以陽居剛而不中，雖得正而過乎剛者也。治內過剛，則傷於嚴急，故“家人嗃嗃”然。治家過嚴，不能無傷，故必悔於嚴厲，骨肉恩勝，嚴過故悔也。

The third line statement says: "In the family, people are groaning, regret and danger bring good fortune; the wife and children are laughing, eventually there is regret." Cheng Yi in his commentary Yichuan's Commentary on the Changes says: "The exact meaning of the two characters '嗃嗃' is still unclear, but from the context and pronunciation, it is similar to '嗷嗷,' and also seems to describe a state of urgent restraint. The third line is at the top of the inner trigram, and is the person in charge of family affairs. A yang line in a yang position but not in the center, although it is in the right position, the strength is excessive. Governing the family with excessive rigidity leads to harshness and impatience, so the whole family 'groans' in distress. Governing the family with excessive strictness inevitably harms people, so one must regret this strictness—within the family, affection is the main bond, but excessive strictness leads to regret."

雖悔於嚴厲，未得寬猛之中，然而家道齊肅，人心祗畏，猶為家之“吉”也。若“婦子嘻嘻”，則終至羞“吝”矣。在卦非有“嘻嘻”之象，蓋對“嗃嗃”而言，謂與其失於放肆，寧過於嚴也。“嘻嘻”，笑樂無節也。自恣無節，則終至敗家，可羞吝也。

Cheng Yi continued to say: Although regretting for being too strict, not grasping the middle way between leniency and severity, yet the family remains orderly and solemn, with everyone holding reverence, which is still considered "auspicious" for the family. If there is "laughter and joy among the women and children," it will ultimately lead to a state of shame and "narrow-mindedness." The image of "laughter and joy" is not present in the hexagram, and this statement is in contrast to "stern and severe." The meaning is that it is better to be overly strict than to be too lenient. "Laughter and joy" refers to laughter and entertainment without restraint; indulgence without restraint will inevitably lead to family ruin, which is shameful and regrettable.

蓋嚴謹之過，雖於人情不能無傷，然苟法度立，倫理正，乃恩義之所存也。若嘻嘻無度，乃法度之所由廢，倫理之所由亂，安能保其家乎？嘻嘻之甚，則致敗家之凶。但云“吝”者，可吝之甚，則至於凶，故未遽言凶也。

Cheng Yi continued to say: Being overly cautious may cause some harm in human relations, but as long as the laws and regulations are established and the ethical standards are properly maintained, the virtues of benevolence and righteousness will be preserved within them. If one indulges in constant laughter and unrestrained behavior, the laws and regulations will be neglected from here, and the ethical order will be disrupted, how can the family be preserved? When indulgence and licentiousness reach their peak, they will inevitably bring about the calamity of family ruin. The line statement only mentions 'shame' but does not mention 'calamity,' because only when the state of being ashamed and regrettable reaches its extreme will it turn into calamity, so there is no need to urgently mention the word 'calamity.'

集說 《朱子語類》：問：《易傳》云：治家之道，在於正倫理，篤恩義。今欲正倫理，則有傷恩義。欲篤恩義，又有乖於倫理，如何？曰：須是於正倫理處篤恩義，篤恩義而不失倫理方可。

"The Collection of Sayings" cites "The Words of Master Zhu" as follows: Someone asked, "The Yichuan Commentary on the Changes says that governing a family lies in rectifying ethical relations and deepening benevolence and righteousness. But now, if one tries to rectify ethical relations, it harms benevolence and righteousness; if one tries to deepen benevolence and righteousness, it violates ethical relations. What should be done?" Master Zhu answered: One must rectify ethical relations while deepening benevolence and righteousness, and deepen benevolence and righteousness without abandoning ethical relations. Only then can it be feasible.

胡氏炳文曰：“嗃嗃”，以義勝情，雖“悔厲”而“吉”。“嘻嘻”，以情勝義，“終吝”，“悔”自凶而吉，“吝”自吉而凶。九三以剛居剛，若能嚴於家人者；比乎二柔，又若易暱於婦子者。三其在吉凶之間乎！故悔吝之占兩言之。

Hu Bingwen said: "Huo hu" means righteousness surpasses emotion, so although there is "regret and caution," it ultimately results in "good fortune"; "Xi xi" means emotion surpasses righteousness, so it ends in "inadequacy." "Regret" is a transition from misfortune to good fortune, while "inadequacy" is a transition from good fortune to misfortune. The nine in the third line holds a yang line in a yang position, which seems capable of being strict with the family; yet it is adjacent to the six in the second line, a yin line, which seems prone to being affectionate toward wife and children. The nine in the third line is probably standing at the boundary between good fortune and misfortune. Therefore, the line statement includes both "regret" and "inadequacy" as its divination.

六四，富家大吉。本義 陽主義，陰主利，以陰居陰而在上位，能富其家者也。程傳 六以巽順之體，而居四，得其正位。居得其正，為安處之義。巽順於事而由正道，能保有其富者也。居家之道，能保有其富，則為“大吉”也。四高位而獨云“富”者，於家而言。高位，家之尊也。能有其富，是能保其家也，吉孰大焉？

The line statement for the fourth line (sixth in the fourth position) says: "Prosperous family, great good fortune." Zhu Xi's "Benyi" explains: Yang is in charge of righteousness and morality, while Yin is in charge of wealth and profit; the fourth line, being a Yin line in a Yin position and located in the upper trigram, is the person who can make the family prosperous. Cheng Yi's "Yichuan Commentary on the Changes" says: The fourth line, with the trigram Xun (Wind), which represents humility and obedience, is in the fourth position, which is its proper place; being in the correct position brings stability and proper conduct. Acting with humility and following the right path is the way to maintain wealth. The way of managing a household, being able to hold onto prosperity, is called "great good fortune." The fourth position is a high position, but the line statement only mentions "prosperity," referring to family matters: the high position in a family is that of the elder, and being able to preserve family wealth is to preserve the family itself; is there any greater good fortune than that?

案 四在他卦，臣道也，在《家人》卦，則亦妻道也。夫主教一家者也，婦主養一家者也，老子所謂教父、食母是也。自二之“在中饋”，進而至於四之“富家”，則內職舉矣。九五，王假有家，勿恤吉。本義 “假”，至也。如假於大廟之假。“有家”，猶言有國也。九五剛健中正，下應六二之柔順中正，王者以是至於其家，則勿用憂恤而“吉”可必矣。蓋聘納后妃之吉占。而凡有是德者，遇之皆吉也。

Li Guangdi remarked: The fourth line in other hexagrams represents the way of a minister, but in the hexagram of Family, it also represents the way of a wife. The husband is responsible for the moral education of the family, while the wife is responsible for the sustenance of the family. The terms "teaching father" and "feeding mother" mentioned in the Book of Daoist Teachings refer to this division of labor. From the line six two "in the middle of the household" to the line six four "wealthy family," the roles within the family are fully established. The line nine five statement: The king arrives at his family, no worry, auspicious. Zhu Xi's "Basic Meaning" says: "Jia" means to arrive at or reach, similar to "jia" in the Book of Poetry "jia yu da miao." "Having a family" is equivalent to "having a state." The line nine five is strong and upright, occupying the central position and being properly situated. It is supported by the line six two, which is gentle, upright, and proper. When the king possesses such virtue and arrives at his family, he need not worry, and auspiciousness is certain. This originally refers to an auspicious omen for the marriage of a queen, but anyone who possesses such virtue will find it auspicious when encountering it.

程傳 九五男而在外，剛而處陽，居尊而中正，又其應順正於內，治家之至正至善者也。“王假有家”，五君位，故以王言。“假”，至也，極乎有家之道也。夫王者之道，修身以齊冢，家正而天下治矣。自古聖王，未有不以恭己正家為本，故有家之道既至，則不憂勞而天下治矣，“勿恤”而“吉”也。五恭己於外，二正家於內，內外同德，可謂至矣。

Cheng Yi in Yichuan's Commentary on the Changes says that the Nine in the Fifth is a male figure in the outer trigram, with a yang strength in a yang position, occupying a noble position and being in the central and proper place. Moreover, the six in the second, which corresponds to it, is in the inner trigram and is gentle and upright. This is the most proper and beneficial structure for governing a family. The line statement says, "The king comes to his family," since the fifth position is the position of the ruler, so the term "king" is used to refer to it. "Jia" means to reach, indicating that the way of governing the family has been carried out to the extreme. The way of the king is to cultivate oneself so as to regulate the family; when the family is properly ordered, the world will be in order. Since ancient sage kings never neglected the importance of self-restraint and proper family conduct, once the way of governing the family is carried out to the extreme, there is no need for exertion and the world will naturally be in order. This is why it is said "do not worry" and "auspicious." The Nine in the Fifth is respectful and self-restrained in the outer trigram, while the Six in the Second is proper and orderly in the inner trigram. With harmony between inner and outer, the family is properly governed.

邱氏富國曰：三五陽剛，皆主治家者也。三剛而不中，失之過嚴，未免有悔厲之失。五剛而得中，威而能愛，盡乎治家之道者，故人無不化，可以勿憂恤而“吉”也。或曰：治家之道尚嚴，在彖以嚴正為吉，五以相愛為義，何也？曰：嚴以分言，正家之義也；愛以情言，假家之義也。假有感格之義，故以相愛言之。

Qiu Fuguo said: Both Nine in the Third and Nine in the Fifth are yang lines, and both represent those who manage the family. Nine in the Third is strong but not in the center, thus being too strict, which inevitably leads to regret and danger; while Nine in the Fifth is strong and in the center, possessing authority yet also kindness, thus fully fulfilling the way of family management. Therefore, all family members are influenced and there is no need for worry, leading to good fortune. Someone asked: The way of managing a family should emphasize strictness, so why does the "彖辞" not regard strictness as auspicious? Why does Nine in the Fifth use mutual love to establish righteousness? The answer is: Strictness refers to proper roles and responsibilities, belonging to the meaning of "correcting the family"; love refers to emotions and affection, belonging to the meaning of "treating the family as a home." The term "假" implies the ability to connect and cultivate the heart, so love is used to explain it.

龔氏煥曰：“假”與格同，猶奏假無言，昭假烈祖之假，謂感格也。九五以陽剛中正居尊位，為“有家”之主，盛德至善，所以感格乎家人之心者至矣。王者家大人眾，其心難一。有未假者，勿用憂恤而自“吉”也。蓋初之“閒有家”，是以法度防閒之；至“王假有家”，則躬行有以感化之矣。

Gong Huan said: "Jia" and "Ge" are相通, just like the "jia" in the "Book of Poetry" "Zhou Jia Wu Yan" and "Zhao Jia Lie Zu," which refers to the meaning of touching the heart and harmonizing. The Nine in the Fifth, with its yang strength and uprightness in the honorable position, is the master of the family, whose virtue is abundant and perfect, and the power to touch the hearts of the family members has reached its peak. The ruler's family has many members, and the people's hearts are naturally difficult to unify. Even if some are not yet touched, there is no need to worry, for it will naturally be auspicious. The "Xian You Jia" of the initial Nine refers to using laws and regulations to prevent; but when it reaches "Wang Jia You Jia," it is through personal example and influence to touch and harmonize.

何氏楷曰：舜格於文祖，公假於太廟，格假互用可證。身範既端，故能感格其家，使父父子子，兄兄弟弟，夫夫婦婦，各得其所，以相敦睦，正家而天下定，故不待憂恤而“吉”也。游氏曰：九五尊位，故以王言。假者感格之義，“王假有廟”，其義同也。案 “假”字訓感格，諸說皆有明證可從。何氏之說，於《象傳》之義，尤為浹治也。

He Ke said: The Book of Documents records Yu Shun's "Ge Yu Wen Zu," and the Book of Poetry records the Duke of Zhou's "Jia Yu Tai Miao." The characters "Ge" and "Jia" are used interchangeably, which is clear evidence. If one's own example is upright, one can influence the whole family, making fathers act as fathers, sons as sons, elder brothers as elder brothers, younger brothers as younger brothers, husbands as husbands, and wives as wives, each in their proper place, harmonious and sincere with one another. When the family is in order, the world will be at peace, so there is no need for worry and thus it is auspicious. You Shi said: The fifth position is the position of honor, so "Wang" is used to refer to him. "Jia" means to influence and bring the heart into alignment. The "Jia" in "Wang Jia You Miao" of the Cui hexagram has the same meaning. Li Guangdi remarked: Taking "Jia" as meaning influence and bring the heart into alignment, the views of the previous scholars all have solid evidence to follow. Among them, He Ke's interpretation, when applied to explain the meaning of the Image Commentary, is especially coherent and appropriate.

上九，有孚威如，終吉。本義 上九以剛居上，在卦之終，故言正家久遠之道，占者必有誠信嚴威則“終吉”也。程傳 上，卦之終，家道之成也。故極言泊家之本。治家之道，非至誠不能也。故必中有孚信，則能常久，而眾人自化。為善不由至誠，己且不能常守也，況欲使人乎！

The line statement for the topmost line (上九) says: "With sincerity, there is a dignified appearance, and the outcome is favorable." Zhu Xi's "Original Meaning" explains that the topmost line, being a yang yang at the highest position, is also at the end of a hexagram. Therefore, it discusses the principle of maintaining the family's affairs in a proper and enduring manner. Those who consult the oracle must possess both sincerity and authority to achieve a favorable outcome. Cheng Yi's "Yichuan Commentary on the Changes" states that the top position is the end of a hexagram and the place where the family's affairs are completed. Thus, the fundamental principles of family governance are fully explained. The way of governing a family cannot be achieved without utmost sincerity. Therefore, one must hold onto sincerity in the heart to maintain it over time, and naturally, others will be influenced. If good deeds are not done with utmost sincerity, one cannot even maintain them oneself, let alone expect others to do so.

故治家以“有孚”為本。治家者，在妻孥情愛之間，慈過則無嚴，恩勝則掩義。故家之患，常在禮法不足，而瀆慢生也。長失尊嚴，少忘恭順，而家不亂者，未有之也，故必有威嚴則能“終吉”。保家之終在“有孚威如”二者而已，故於卦終言也。

Cheng Yi continued to say: Therefore, governing a family must take "trustworthiness" as the foundation. Those who manage a family are constantly surrounded by the affection of their wife and children. If kindness goes too far, there is no authority; if affection overwhelms, it covers up righteousness. Therefore, the calamities of a family often arise from insufficient rites and laws, leading to disrespect and disorder. When elders lose their dignity and the younger generations forget their respect, such a family can never remain orderly. Therefore, there must be authority in order to achieve "a favorable ending." Preserving a family until the end depends entirely on "trustworthiness" and "authority," hence these two elements are placed at the end of the hexagram.

集說 王氏弼曰：家道可終，唯信與威。蘇氏軾曰：凡言終者，其始未必然也。“婦子嘻嘻”，其始可樂。威如之吉，其始苦之。王氏中子曰：家人之終，家道成也，故極言齊家久遠之道。齊家之道，以誠為本，以嚴為用。不誠則上下相欺，眾事不立。不嚴則禮法不存，瀆慢易生。如此而家道齊者，未之有也。故家人之終，以孚威二者言之。是二者，保家道之“終吉”者也。

The "Collected Sayings" cites Wang Bi's view: the ability of a family to end well depends only on sincerity and authority. Su Shi says: whenever the term "终" (end) is used in the line statements, it does not necessarily mean that it starts off like that. For instance, "the wife and children laugh and talk happily" starts off in a joyful manner; whereas "authority is firm" starts off seeming harsh. Wang Zhongzi says: the last line of the Family hexagram is where the family's way is completed, so it explains thoroughly the principles of organizing the family and maintaining it over the long term. The way of governing a family relies on sincerity as its foundation and authority as its application. Without sincerity, superiors and inferiors will deceive each other, and nothing can be accomplished; without authority, propriety and law will not be established, and disrespect and disorder will easily arise. There has never been a case where a family could be properly managed without these two elements. Therefore, the Family hexagram concludes with the terms "faithfulness" and "authority," which are precisely the means to preserve the family's way and achieve a favorable ending.

何氏楷曰：治家觀於身，下五爻未及正身之義，故於此爻足其意。蓋探本之論，與《大象》“言有物，行有恆”相表裡。總論 吳氏曰慎曰：家人之道，男以剛嚴為正，女以柔順為正。初曰“閒”，三曰“厲”，上曰“威”，男子之道也。二四《象傳》皆曰“順”，婦人之道也。五剛而中，非不嚴也，嚴而泰也。

He Ke said: Governing a family should start from oneself. The five lines below do not mention the idea of rectifying oneself, so this line is added to complete it. This is a discussion that traces back to the root. It corresponds with the "Great Image" saying "speech has substance, actions are consistent." The "General Discussion" cites Wu Yishen's statement: The way of the family is that men should be correct by being strong, strict, and upright, while women should be correct by being gentle and compliant. "Xian" is mentioned in the initial line, "Lì" in the third line, and "Wei" in the top line, which represent the way of men. The "Image Commentary" for the second and fourth lines both say "Shun," which represents the way of women. The fifth line is strong and in the center, not being lenient, but strict in a calm and tranquil manner.