The Hexagram of Gradual Progress

漸.巽上.艮下程傳 《漸序卦》：“艮者止也，物不可以終止，故受之以漸，漸者進也。”止必有進，屈伸消息之理也，止之所生亦進也，所反亦進也，《漸》所以次《艮》也。進以序為漸，今人以緩進為漸，進以序不越次，所以緩也。為卦上巽下艮，山上有木，木之高而因山，其高有因也。其高有因，乃其進有序也，所以為《漸》也。

The hexagram "Zhan" (Gradual Progress) is composed of the upper trigram Xun (Wind) and the lower trigram Gen (Mountain). Cheng Yi in his commentary "Yichuan's Commentary on the Changes" explains that in the "Xu Guan Zhuan" (Sequence of Hexagrams), it says that "Gen" means to stop, and things cannot remain stopped forever, so the hexagram "Zhan" follows "Gen". "Zhan" means progress. After stopping, there must be movement forward, which reflects the principle of mutual transformation between bending and stretching, and between decrease and increase. From stopping, progress arises, and from the reversal of stopping, progress also arises. Therefore, the hexagram "Zhan" comes after "Gen". The term "zhan" refers to progressing in order. Modern people only regard slow progress as "zhan", but actually, it appears slow because it follows order and does not exceed its level. In terms of the hexagram structure, the upper trigram is Xun (Wood), and the lower trigram is Gen (Mountain). Trees grow on a mountain, and trees grow tall because of the height of the mountain. Thus, their height is based on something, which means progress is orderly. Therefore, the hexagram is named "Zhan".

漸，女歸吉，利貞。 本義 “漸”，漸進也。為卦止於下而巽於上，為不遽進之義，有“女歸”之象焉。又自二至五，位皆得正，故其占為“女歸吉”，而又戒以“利貞”也。

The Hexagram of Gradual Progress states: A woman going out to marry, it is auspicious, favorable to hold firm to the correct position. Zhu Xi's "Ben Yi" says: "Gradual" means advancing step by step. In terms of the structure of the hexagram, the lower trigram is Gèn (Earth), meaning to stop, and the upper trigram is Xùn (Wind), meaning to yield. Stopping at the lower and yielding to the upper, it contains the meaning of not being hasty or advancing too quickly, which corresponds to the image of a woman going to marry, following the six rites in order. Looking at the yao positions, from Nine Two to Nine Five, the yang lines are in yang positions and the yin lines are in yin positions, each being "appropriate" and correct. Therefore, the divination statement says "a woman going out to marry is auspicious," and also uses "favorable to hold firm" to warn the person consulting the oracle.

程傳 以卦才兼漸義而言也，乾坤之變為巽艮，巽艮重而為《漸》。在漸體而言，中二爻交也。由二爻之交，然後男女各得正位。初終二爻，雖不當位，亦陽上陰下，得尊卑之正。男女各得其正，亦得位也。與《歸妹》正相對，女之歸，能如是之正則“吉”也。天下之事，進必以漸者，莫如“女歸”。臣之進於朝，人之進於事，固當有序。不以其序，則陵節犯義，凶咎隨之。然以義之輕重，廉恥之道，女之從人，最為大也，故以“女歸”為義。

Cheng Yi in Yichuan's Commentary on the Changes says that the hexagram statement combines the nature of the hexagram with the meaning of "gradual progress." The trigrams Qian (Heaven) and Kun (Earth) change to produce Xun (Wind) and Gen (Mountain), and when Xun and Gen are stacked together, the hexagram of "Gradual Progress" is formed. In terms of the structure of the hexagram "Gradual Progress," it is formed by exchanging the middle two lines. Through this exchange, the male and female elements each attain their proper positions. Although the first line and the top line are not "in proper position," they still have the yang above and yin below, which conforms to the proper order of respect and hierarchy. When male and female each attain their proper positions, they are considered to be in proper position. The hexagram "Gradual Progress" and the hexagram "Return of the Maiden" are exactly opposite. If a woman's marriage is like the hexagram "Gradual Progress," it is considered auspicious. In the affairs of the world, advancement must follow a proper sequence, and there is no more typical example than a woman's marriage. For ministers entering the court and common people striving for success, there should also be a proper sequence. If they do not follow the sequence, they are overstepping their rank and violating the principles, and danger and misfortune will follow. However, in terms of the importance of morality and the critical point of shame and honor, a woman's lifelong commitment to another is the most important matter, so the hexagram statement uses "female returning" to establish its meaning.

且男女，萬事之先也。諸卦多有利貞而所施或不同，有涉不正之疑而為之戒者，有其事必貞乃得其宜者，有言所以利者，以其有貞也。所謂涉不正之疑而為之戒者，《損》之九二是也，處陰居說，故戒以宜貞也。有其事必貞乃得宜者，《大畜》是也，言所畜利於貞也。有言所以利者以其有貞者，《漸》是也。言女歸之所以吉，利於如此貞正也。蓋其固有，非設戒也，《漸》之義宜能亨而不云亨者，蓋亨者通達之義，非漸進之義也。

Moreover, the relationship between men and women is the beginning of all things. Many hexagrams contain the words "li zhen" (favorable to uprightness), but their usage varies. Some are used to specifically warn against improper behavior, some indicate that uprightness is necessary for appropriateness, and others explain that the benefit comes from the inherent uprightness. The case where warning is given due to suspicion of impropriety is the Nine in the Second line of the Hexagram of Loss. It is in a yin position and occupies the body of the trigram Dui (Lake), so it is warned to uphold uprightness. The case where uprightness is necessary for appropriateness is the Hexagram of Great Accumulation, which refers to the suitability of what is accumulated being uprightness. The case where the benefit is explained as arising from inherent uprightness is the Hexagram of Gradual Progress, which refers to the favorable outcome of a woman's marriage being due to its proper and steadfast nature. This uprightness is inherent in the Hexagram of Gradual Progress and not an additional warning. The meaning of the Hexagram of Gradual Progress should naturally include "heng" (smoothness), but the hexagram statement does not mention "heng" because "heng" means unimpeded, which does not correspond to the meaning of proceeding step by step.

集說 胡氏瑗曰：天下萬事，莫不有漸。然於女子，尤須有漸，何則？女子處於閨門之內，必須男子之家，問名納采請期以至於親迎，其禮畢備，然後乃成其禮，而正夫婦之道。君子之人，處窮賤不可以干時邀君，急於求進，處於下位者，不可諂諛佞媚以希高位，皆由漸而致之，乃獲其“吉”也。

Collected Commentaries cite Hu Yuan's view: All things in the world require gradual progress, but especially in the case of women. Why? Because women remain within the inner chamber, and must have the male family proceed step by step through the rites of betrothal gifts, asking for the name, requesting the date, and finally the wedding ceremony. Only when all six rites are completed does the marriage become valid, and the relationship between husband and wife becomes proper. The gentleman is the same: When in a state of hardship and low status, one should not seek favor from the ruler or strive for advancement hastily; when in a low position, one should not obtain high rank by flattery and seeking favor. All things must be done step by step in order to achieve the good fortune mentioned in the hexagram statement.

郭氏雍曰：進之漸者，無若女之歸，“女歸”不以漸則奔也。漸則為歸，速則為奔，故“女歸”以“漸”為“吉”。凡天下之進，如女婦之漸，無不吉也。“利貞”者，女歸之道，正固守之，無不利也。

Collective interpretations also cite Guo Yong's view: following order and proceeding step by step is most appropriate, as exemplified by a woman's marriage. If a woman marries without following proper sequence, it becomes a runaway marriage. Proceeding gradually according to propriety is called "returning," while rushing about is called "running away." Therefore, a woman's marriage should be guided by gradualness as auspicious. All things in the world that involve progress, if they can proceed step by step like a woman's marriage, will have no misfortune. As for "favoring uprightness," it refers to the principle of a woman's marriage, which is upright and firm, thus there is nothing adverse.

胡氏炳文曰：《咸》“取女言”，取者之占也。《漸》“女歸吉”，嫁者之占也。然皆以貞艮為主，艮止也，止而說，則其感也以正，是為取女之吉。止而巽，則其進也以正，是為“女歸”之“吉”。

The collected interpretations also cite Hu Bingwen's view: The Hexagram Statement of the "Xian" hexagram says "Taking a wife is auspicious," which is based on the perspective of the husband; the Hexagram Statement of the "Jian" hexagram says "A woman returning is auspicious," which is based on the perspective of the wife. However, both hexagrams emphasize maintaining correctness and the lower trigram Gèn (Mountain), which represents stopping. Gèn signifies stopping: In the case of "Xian," it stops first and then connects with Dui (Lake) through joy, so its response comes from correctness, hence the auspiciousness of taking a wife; in the case of "Jian," it stops first and then proceeds upward with Xun (Wind) through smoothness, so its progress comes from correctness, hence the auspiciousness of a woman's marriage.

初六，鴻漸于干，小子厲，有言，無咎。 本義 鴻之行有序，而進有漸。“乾”，水涯也。始進於下，未得所安，而上覆無應，故其象如此。而其占則為“小子厲”，雖“有言”，而於義則“無咎”也。

The line statement for the first line, Six at the Beginning, says: Wild geese gradually fly to the high bank by the water, young people are in danger and may attract some idle talk, but there is no actual wrongdoing. Zhu Xi's "Ben Yi" says: When wild geese fly, they form orderly rows, and their movement is in segments, so the entire hexagram uses the image of wild geese. "Gan" refers to the bank by the water. The first line, Six at the Beginning, has just started from the lowest position and has not yet found a place to rest. Above it, there is no corresponding line to connect with, so the image is taken in this way. The divination statement mentions that young people are in danger, although they may attract some idle talk, but in terms of principle, there is no actual wrongdoing.

集說 李氏鼎祚曰：“鴻”，隨陽鳥，喻女從夫。卦明漸義，爻皆稱焉。 楊氏簡曰：進欲其知時，故鴻為象。進欲其漸，故以乾磐陸木陵為象。 何氏楷曰：六爻皆取鴻象，往來有時，先後有序，於漸之義為切也。昏禮用雁，取不再偶，又於女歸之義為切也。

The Collected Sayings cite Li Dingzuo's explanation: the wild goose is a migratory bird that moves north and south with the yang energy, and it is used as a symbol for a woman following her husband. This hexagram discusses the meaning of gradual progress, so all six lines refer to the wild goose. The Collected Sayings also cite Yang Jian's explanation: advancing is most important when understanding the seasons, so the wild goose is taken as an image; advancing is most important when proceeding in order, so waterbank, large rocks, high ground, trees, and hills are taken in sequence as resting places. The Collected Sayings also cite He Kai's explanation: all six lines take the image of the wild goose because the wild goose's coming and going follows the seasons and its formation is orderly, which fits most closely with the meaning of "gradual progress"; and in ancient times, the wild goose was used as a gift in marriage, taking the meaning that it does not pair again after losing its mate, which fits most closely with the meaning of "a woman returning to her husband."

案 昏禮用雁，大夫執贄亦用雁，皆取有別有序之義。此爻“小子厲有言”，正如《晉》之“摧如”。凡始進之初，未有使得所安而人信之者。然正唯如此，乃所以安其身，而信於人。若謀便於身圖，而求合於眾議，則危疑之大者至矣。唯《升》之初六曰“眾允”，蓋以其為卦主，時義不同也。

Li Guangdi commented: The use of geese in weddings and the presentation of gifts by officials when meeting others also involves geese, as they symbolize the distinction between male and female and orderly flight. This line says, "The young man is in danger, there is a warning," which is similar to the first line of the "Jin" hexagram, "Jin like being crushed," where one is about to advance but is obstructed. When a person first enters society, they have not yet reached the point where they can establish themselves and gain the trust of others. However, precisely because they are willing to start from the beginning honestly, they will eventually be able to establish themselves and gain trust. If one only seeks personal convenience and constantly conforms to others' opinions, greater doubts and dangers will come. Among the sixty-four hexagrams, only the first line of the "Sheng" hexagram says "Yun sheng," meaning that people believe and follow, because it is the main line of the hexagram, and the timing and righteousness are different from here.

六二，鴻漸于磐，飲食衎衎，吉。 本義 “磐”，大石也。漸遠於水，進於乾而益安矣。“衎衎”，和樂意。六二柔順中正，進以其漸，而上有九五之應，故其象如此，而占則“吉”也。

The Line Statement of the Second Line says: The wild geese gradually fly to a large rock, eating and enjoying themselves in a leisurely manner, which is auspicious. Zhu Xi's "Benyi" says: "Pán" refers to a large stone. The wild geese are gradually moving away from the water, and this is more secure than when they were resting by the water's edge. "Kàn kàn" describes a happy and contented state. The hexagram line Six in the Second is gentle and upright, and its forward movement follows proper order. Above it is Nine in the Fifth, which corresponds with it, so the imagery is taken from this, and the divination statement is therefore auspicious.

程傳 二居中得正，上應於五，進之安裕者也，但居漸故進不速。“磐”，石之安平者，江河之濱所有。象進之安，自“乾”之“磐”，又漸進也。二與九五之君，以中正之道相應，其進之安固平易莫加焉。故其“飲食”和樂“衎衎”然，“吉”可知也。

Cheng Yi in Yichuan's Commentary on the Changes says: Six in the Second is located in the middle of the lower trigram and is in the correct position. It corresponds above with Nine in the Fifth, making it a yao that advances with stability and ease. However, because it is in the hexagram Zhan (Gradual Progress), its advancement is not rapid. "Pan" refers to a large and stable flat stone, often found by rivers and streams. It symbolizes stable progress; moving from the riverbank to the stone represents a step forward. Six in the Second and Nine in the Fifth, the ruler, correspond with each other through the principles of correctness and uprightness, achieving a stable and easy advancement, which is unparalleled. Therefore, their daily life is harmonious and unhurried, and the auspiciousness is evident.

集說 胡氏炳文曰：艮為石，故有“磐”象。鴻食則呼眾，飲食衎衎和鳴，初之“小子”，“厲有言”，危而傷也。二“飲食衎衎”，安且樂矣，時使之然也。在初則無應，在二則柔順中正，而上有九五之應也。

The collected interpretations cite Hu Bingwen's explanation: the lower trigram is Gen, representing stone, hence the image of a solid rock. Wild geese find food and call to their companions, all drinking and eating together, their calls continuing without end, which is the appearance of "衎衎" (happy and content). The "young man" in the first line is in a dangerous situation and faces slander, thus both perilous and hurtful. In contrast, the second line enjoys peace and joy, being both secure and happy. This is due to their respective positions: the first line has no corresponding line above it, while the second line is itself gentle, upright, and central, and has the ninth line in the fifth position corresponding to it above.

九三，鴻漸于陸，夫征不復，婦孕不育，凶，利禦寇。 本義 “鴻”，水鳥，陸非所安也。九三過剛不中而無應，故其象如此，而其占夫征則不復，“婦孕”則“不育”，“凶”莫甚焉，然以其過剛也，故“利禦寇”。

The line statement of the third line says: Wild geese gradually fly to high and level land, the husband goes on a journey and does not return, the wife becomes pregnant but cannot sustain the child, which is ominous; it is favorable to defend against bandits. Zhu Xi's "Original Meaning" says: Wild geese are water birds, and land is not a suitable place for them to reside. The third line is overly strong and not in the center, and there is no corresponding line, hence the imagery is as such. Its divination statement is: the husband going on a journey does not return, the wife becomes pregnant but cannot sustain the child, which is the most ominous situation; however, precisely because it is overly strong, it is advantageous for defending against bandits.

程傳 平高曰“陸”，平原也。三底下卦之上，進至於陸也。陽上進者也，居漸之時，志將漸進，而上無應援，當守正以俟時。安處平地，則得漸之道。若或不能自守，欲有所牽，志有所就，則失漸之道。四陰在上而密比，陽所說也。三陽在下而相親，陰所從也。二爻相比而無應，相比則相親而易合，無應則無適而相求，故為之戒。“夫”，陽也。夫，謂三。三若不守正而與四合，是知征而不知復。“徵”，行也。“復”，反也。

Cheng Yi in Yichuan's Commentary on the Changes says: A flat and high ground is called "Lu", which means a plain. The position of Nine in the Third is at the top of the lower trigram, which is equivalent to having already reached the land. The nature of a yang line is to move upward, but when it is in the hexagram Zhan, although its aspiration is to move forward, there is no corresponding support above. In this case, it should maintain the correct position and wait for the right opportunity; staying calmly on this flat land is in accordance with the way of gradual progress. If one cannot hold on to oneself and is moved by something else, with other intentions in mind, then one has lost the way of gradual progress. Six in the Fourth is a yin line, which is directly above it, precisely what a yang line desires; Nine in the Third is a yang line, which is directly below it, precisely what a yin line wishes to follow. These two lines are closely adjacent but not in a proper correspondence: adjacency makes it easy to get close and combine, but not being in a proper correspondence means there is no proper title and mutual private pursuit, so the line statement specifically warns against this. "Fu" refers to the yang line, which here is Nine in the Third. If Nine in the Third does not maintain the correct position and combines with Six in the Fourth, then it is only knowing to move forward and not knowing to return. "Zheng" means to move forward, and "Fu" means to return.

“不復”，謂不反顧義理。“婦”，謂四。若以不正而合，則雖孕而不育，蓋非其道也。如是則“凶”也。三之所利，在“於禦寇”，非理而至者寇也。守正以閒邪，所謂“御 集說 郭氏雍曰：以卦辭言“女歸吉”，故以夫婦為言。

The term "not returning" means that once gone, one does not look back to consider righteousness. "Woman" refers to the Sixth in the Fourth. If a union is formed in an improper way, then even if pregnant, the child cannot be raised, because such a union is inherently against the right path. This naturally leads to misfortune. The true benefit of the Ninth in the Third lies in "defending against bandits." Any intrusion that does not follow the proper path is considered a bandit. Guarding the right path to prevent wrongdoing is what is meant by defending against bandits... (the original text here is missing, and this part is not completed in the "Cheng Transmission"). The collected interpretations cite Guo Yong's view: since the Hexagram Statement speaks of "a woman returning is auspicious," the Line Statement uses the relationship between husband and wife as its basis.

程氏敬承曰：三以過剛之資，當漸進之時，懼其進而犯雌也，故有戒辭焉。徵孕皆凶，言不可進也。“利”在“禦寇”，言可止也。

The collected interpretations also cite Cheng Jingcheng's view: Nine in the Third, with an overly strong and rigid nature, is at a time when gradual progress is appropriate. People fear that it may push forward recklessly and encroach upon the nearby yin line, so the line statement contains a warning. Going on a military campaign is ominous, and pregnancy is ominous, meaning that further advancement is not advisable. The benefit lies only in defending against external enemies, meaning that one should halt at this point.

案 此卦以“女歸”為義，則必陰陽相應，乃與義合，故初之“厲”者無應也。二之安者有應也，二亦無應，而位愈高，則不止於厲而已。上九在卦外，不與三應。如“夫征”而“不復”，不顧其家也。三剛質失柔道，如婦有產孕而不能養育，不恤其子也。以士君子之進言之。上不下交，而下又失順勤之道，於義則凶矣。上下不交，必有讒邪間於其間，所謂寇也，唯能謹慎自守，使寇無所乘，則可以救其過剛之失而利。

Li Guangdi remarked: This hexagram is based on the concept of "a woman returning," so it requires yin and yang to correspond with each other in order to fit this meaning. Therefore, the reason why the first line is "dangerous" is because it does not have a corresponding line; the reason why the second line is stable is because it has a corresponding line. The third line is also without a corresponding line, but its position is higher than the first line, so the danger is not just dangerous but even more severe. The top line is far outside the hexagram's position and does not correspond with the third line, which is like a husband going on a long journey and never returning, completely neglecting his home. The third line's hard quality loses the way of flexibility and diligence, just like a woman giving birth but not being able to raise her child, completely neglecting her own flesh and blood. If we consider this in terms of the advancement of a gentleman: the superior does not bend down to associate with the inferior, and the inferior also loses the way of flexibility and diligence, which from a moral standpoint is ominous. When the upper and lower cannot communicate, there must be a cunning and deceitful person in the middle causing trouble, which is what the line statement calls "invaders." Only by being cautious and self-restrained, leaving no opportunity for these people to take advantage, can one remedy the excessive hardness and turn it into a favorable situation.

六四，鴻漸于木，或得其桷，無咎。 本義 鴻不木棲，“桷”，平柯也，或得平柯，則可以安矣。六四乘剛而順巽，故其象如此，占者如之則“無咎”也。

The Line Statement of the Fourth Line says: Wild geese gradually fly up to the trees, perhaps they can find a straight branch to rest on, and there will be no mistake. Zhu Xi's "Benyi" says: The feet of wild geese are connected, so they cannot grasp branches, and they do not normally rest on trees. "Ju" refers to a straight branch. If one can find such a straight branch, it would be possible to rest safely. The Sixth Line is above the Ninth Line in the Third, and since it is soft and gentle and resides in the Xun trigram, the image is taken in this way. If the person divining can act like this, there will be no calamity.

程傳 當《漸》之時，四以陰柔進據剛陽之上，陽剛而上進，豈能安處陰柔之下，故四之處非安地，如鴻之進於木也。木漸高矣，而有不安之象。鴻趾連，不能握枝，故不木棲。“桷”，橫平之柯，唯平柯之上，乃能安處。謂四之處本危，或能自得安寧之道，則“無咎”也。如鴻之於木本不安，或得平柯而處之，則安也。四居正而巽順，宜“無咎”者也。必以得失言者，因得失以明其義也。

Cheng Yi in Yichuan's Commentary on the Changes says: At the time of the卦 of Gradual Progress, the sixth line in the fourth position, with its yin and soft nature, advances to the position of a yang and strong line. The nature of yang is to go upward; it would not willingly stay quietly beneath a yin and soft line. Therefore, the position of the sixth line in the fourth is not a stable one, like a wild goose entering a tree. A tree grows step by step higher, but this also brings an image of instability. The feet of the wild goose are connected, so they cannot grasp the branches, and thus it does not rest on the tree. A 'juo' is a horizontal straight branch; only on such a flat branch can the wild goose stand firmly. This means that the position of the sixth line in the fourth is originally dangerous. If it can find a way to attain stability, it would not commit a mistake. Just as the wild goose is unstable on the tree, if it receives a flat branch falling down, it would then be stable. The sixth line in the fourth, with a yin line in a yin position, is 'when the position is appropriate' and correct, and being in the body of Xun, which is flexible and yielding, it should originally have no calamity. The line statement, however, uses the tone of 'perhaps obtaining' which implies both gain and loss, in order to clarify the principle by distinguishing between gain and loss.

集說 房氏喬曰：進而漸於木，失所也。或得勁直之桷，可容綱足而安棲，謂上附於五，故“無咎”。

Collective interpretations cite Fang Qiao's saying: A wild goose advancing all the way yet climbing a tree has lost its proper place. If by chance it finds a strong, straight branch that allows it to spread its feet and rest steadily, this is like the line six in the fourth relying on nine in the fifth. Therefore, there is no error.

胡氏炳文曰：巽為木，而處艮山之上，鴻漸於此，則愈高矣。鴻之掌不能握木，木雖高，非鴻所安也。然陰居陰得正，如於木之中，或得平柯而處之，則亦安矣，故“無咎”。

The collected interpretations also cite Hu Bingwen's view: the upper trigram is Xun, representing wood, and this wood grows on top of the lower trigram Gen, representing mountain. The wild geese gradually approach here, which is higher than before. However, the wild geese's feet cannot grasp branches, so even if the tree is tall, it is not a place where they can rest. Fortunately, the fourth line, with a yao of yin in a yin position, is "appropriate" and correct, just like among many branches, if one finds a straight branch to land on, that would be secure. Therefore, there will be no calamity.

案 六四亦無應者也，然六四承九五，例皆吉者，以陰承陽，合於“女歸”之義矣。順以事上，高而不危，故有集木得桷之象。

Li Guangdi remarks: Six in the Fourth also lacks a corresponding line, but according to the general principle of The Zhou Changes, whenever Six in the Fourth is above Nine in the Fifth, it is usually auspicious, because a yin line following a yang line corresponds to the meaning of 'a woman returning to her husband'. Six in the Fourth, being flexible and proper, serves the superior Nine in the Fifth. Although its position is high, it is not dangerous, hence the image of falling on a tree and just finding a level branch.

九五，鴻漸于陵，婦三歲不孕，終莫之勝，吉。 本義 “陵”，高阜也。九五居尊，六二正應在下，而為三四所隔。然終不能奪其正也，故其象如此，而占者如是則“吉”也。

The Line Statement of the Fifth Line says: Wild geese gradually fly up to a high hill, a woman has not conceived for three years, ultimately nothing can surpass it, which is auspicious. Zhu Xi's "Ben Yi" says: "Ling" refers to a high hill. The Fifth Line occupies the exalted position, and the corresponding Six in the Second is below it, but between them are the Nine in the Third and the Six in the Fourth. However, those two lines cannot prevent the proper correspondence between the Fifth and the Second, so the image is taken in this way; if a person is in such a situation, the result is auspicious.

程傳 “陵”，高阜也。鴻之所止，最高處也，象君之位。雖得尊位，然漸之時，其道之行，固亦非遽。與二為正應，而中正之德同，乃隔於三四，三比二，四比五，皆隔其交者也。未能即合，故“三歲不孕”。然中正之道，有必亨之理，不正豈能隔害之，故“終莫之”能“勝”，但其合有漸耳，終得其“吉”也。以不正而敵中正，一時之為耳，久其能勝乎。

Cheng Yi in his commentary Yichuan's Commentary on the Changes says: "Ling" refers to a high hill, the highest level where wild geese rest, symbolizing the position of the sovereign. Although nine five has attained a high position, while in the hexagram Zhan, its way of action is not something that can be accomplished immediately. It is in a correct correspondence with six two, and both possess the virtue of being centered and upright. However, they are blocked in the middle by nine three and six four: nine three is adjacent to six two, and six four is adjacent to nine five, thus obstructing their union. Because they cannot be united at once, it is said "three years without offspring." However, the way of being centered and upright has an inevitable path to success, and the unrighteous cannot last long enough to block it. Therefore, it is said "in the end, none can overcome it," meaning ultimately no one can surpass it; however, their union must come step by step, and in the end it will be auspicious. Using the unrighteous to oppose the centered and upright can only prevail for a time, but over the long run, can it really prevail?

案 此卦之爻象，與《歸妹》同。不擇陰爻陽爻，皆有婦象也。先儒見三五兩陽爻皆言婦，故於三則以婦指四，於五則以婦指二。今推爻意，蓋三五皆取婦象，三無應者

Li Guangdi remarked: The line images of this hexagram are the same as those of the Hexagram of Following the Maiden, and since there are no distinctions between yin and yang lines, they can all be taken as images of women. Earlier Confucian scholars noticed that the line statements of both the ninth trigram and the fifth trigram contain the character "fu" (woman), so when interpreting the ninth trigram, they took "fu" to refer to the sixth trigram, and when interpreting the fifth trigram, they took "fu" to refer to the second trigram. Now, following the original meaning of the line statements, the ninth and fifth trigrams actually both take themselves as the image of a woman: the ninth trigram represents a woman who does not have a corresponding line... (the original text here is missing, and this annotation is incomplete).

上九，鴻漸于陸，其羽可用為儀，吉。 本義 胡氏程氏皆云：“陸”當作“逵”，謂雲路也。今以韻讀之良是。“儀”，羽旄，旌纛之飾也。上九至高，出乎人位之外，而其羽毛可用以為儀飾，蓋雖極高而不為無用之象，故其占為如是則“吉”也。

The line statement of the Upper Ninth line says: Geese gradually fly to high places, their feathers can be used for ceremonial decorations, which is auspicious. Zhu Xi's "Ben Yi" states that Hu Yuan and Cheng Yi both believed the character "lu" should be read as "kui," referring to a path through the clouds. Now, according to the rhyme, this interpretation is correct. "Yi" refers to decorations on banners and standards such as feathered plumes. The Upper Ninth line has reached the highest point, surpassing the human dwelling position, yet its feathers can still be used for ceremonial decorations, indicating that although it has reached the extreme height, it is not without use. Therefore, the line statement is auspicious.

程傳 安定胡公以陸為逵，“逵”，雲路也，謂虛空之中。《爾雅》：九達謂之逵，逵，通達無阻蔽之義也。上九在至高之位，又益上進，是出乎位之外，在它時則為過矣。於漸之時，居巽之極，必有其序。如鴻之離所止，而飛於雲空，在人則超逸乎常事之外者也。進至於是而不失其漸，賢達之高致也，故可用為儀法而吉也。“羽”，鴻之所用進也。以其進之用，況上九進之道也。

Cheng Yi in Yichuan's Commentary on the Changes says: The stable master Hu Yuan read "Lu" as "Kui," which refers to the road in the clouds, meaning the void. The Er Ya says that a place where four roads meet and eight paths converge is called Kui, indicating that Kui means unimpeded and unobstructed. The uppermost line, which is at the highest position, still needs to go further up, thus going beyond the yao positions; in other hexagrams, this would be considered excessive. However, in the hexagram Zhan, it is located at the top of the Xun trigram, and its actions necessarily follow order. Just as the wild geese leave their original resting place and fly straight into the sky, in human terms, this represents those who are detached from ordinary affairs. To reach this stage and still not lose the gradual progress, this is the lofty disposition of the virtuous, hence it can be taken as a model for people to follow, thus resulting in good fortune. "Yu" is the tool used by the wild geese for flying, and by using this as a means of flight, it is used to compare with the way the uppermost line advances.

集說 孔氏穎達曰：上九與三，皆處卦上，故並稱“陸”。上九最居上極，是進處高潔，故曰“鴻漸于陸”也。“其羽可用為儀吉”者，居無位之地，是不累於位者也。處高而能不以位自累，則其羽可用為物之儀表，可貴可法也。

The collected interpretations cite Kong Yingda's explanation: the upper nine and the nine in the third position, one is at the top of the upper trigram, and the other is at the top of the lower trigram. Both are at the top of their respective trigrams, so the line statement refers to them as "land." The upper nine is at the very top of the entire hexagram, having reached the highest and pure place, hence the phrase "the wild goose progresses on land." As for "its feathers can be used as a standard and are auspicious," this is because it resides in a place without official position, which is exactly the situation of someone not burdened by status. Being in a high position yet not being constrained by status allows its feathers to serve as a model for all things, being both precious and worthy of imitation.

王氏安石曰：其進也，以漸而不失時。其翔也，以群而不失序，所謂進退可法者也。

The collected interpretations also cite Wang Anshi's view: the geese move forward step by step without missing the season, and when they fly, they travel in groups without disorderly formations. This is precisely the kind of conduct that can serve as a model for people in both advancing and retreating.

案 六爻皆有“女歸”之義，獨於三五言“婦”者，陰爻則其為臣道妻道不必言也。上九又處卦上，以為妻道，則女之已老而非歸者，以為臣道，則臣之已退而非進者。既在卦義之外，則亦不必言也。唯三與五，既居高位，又為陽爻，疑其無婦象也，故稱“婦”焉。蓋雖無位，亦時以臣道妻道言，各隨其卦義而已。

Li Guangdi remarked: All six lines contain the meaning of "a woman returning to her husband," but only the line statements of nine in the third and nine in the fifth mention the word "wife." This is because the yao itself, being yin, naturally represents the image of a gentle and obedient woman. Therefore, the roles of a minister or a wife do not need to be explicitly stated. The line of nine at the top, being at the very top of the hexagram, if interpreted in terms of the wife's role, represents an old woman who is no longer considering marriage; if interpreted in terms of the minister's role, it represents a retired official who no longer seeks advancement. Since it stands outside the meaning of the hexagram, it does not need to be explicitly mentioned. Only the lines of nine in the third and nine in the fifth, which are in high positions and are yang yao, are easily suspected of not carrying the image of a wife. Therefore, the line statements specifically mention the word "wife." This shows that although the yao do not hold actual positions, they can still be explained using the roles of ministers and wives, each according to the meaning of the primary hexagram.

初以陰應陰，三以陽應陽，皆不合“女歸”之義，故各有“凶”“厲”之辭。五應二，陰陽相求者也，然以二為女，則歸於陽為正偶，故“飲食衎衎”而和也。以五為女，則歸於二為反類，故“三歲不孕”而不和也。四則雖無應而承五，亦得所歸，可以“無咎”。上，卦之終也，進之極也。

The first line and the fourth line are both yin lines and correspond with each other, while the third line and the top line are both yang lines and correspond with each other. Neither of these pairings conforms to the meaning of yin and yang matching as in the concept of a woman marrying. Therefore, the line statements of these two lines each contain the words "danger" and "misfortune." The fifth line and the second line correspond with each other, forming a pair where yin and yang seek each other. However, if the second line is considered a woman, then her marrying the yang line above is a proper match, so there is "harmonious eating and joy." If the fifth line is considered a woman, then her marrying the second line, which is also a woman, would be a match with the opposite, leading to "three years of infertility" and inability to harmonize. Although the fourth line does not correspond with any line, it is above the fifth line and thus has a place to return to, so it can be without fault. The top line is the end of the entire hexagram and also the extreme point of progress.

既無所取于歸與進之義，則反以無應為宜。蓋在家為保姆，在國為黎老，超然於進退之外者也。陸字與九三重，故先儒改作逵字以葉韻。然逵儀古韻，實非葉也。意者陸乃阿字之誤，阿，大陵也，進於陵則阿矣。儀，古讀俄，正與阿葉。《詩》云：菁菁者莪，在彼中阿，既見君子，樂且有儀。

The upper nine is not suitable for either the meaning of marriage or advancement, so the absence of a corresponding line is actually appropriate. It is like an old woman who serves as a nanny in a family, or an elder statesman in a country, standing above the issues of advancement and retreat. As for the repetition of the character 'Lu' in 'Shang JiU' and 'Jiu San', earlier Confucian scholars changed it to 'Kui' to make the rhyme. However, in ancient rhyme, 'Kui' and 'Yi' actually belong to different rhyme groups and cannot be considered rhyming. From my perspective, 'Lu' might be a mistake for 'A'. 'A' refers to a large hill, and moving upward from 'Ling' in 'Jiu Wu', one would reach 'A'. Moreover, the ancient pronunciation of 'Yi' was 'E', which rhymes with 'A'. The poem 'Jing Jing Zhe E' from the 'Book of Songs' says, 'Jing Jing Zhe E, Zai Bi Zhong A, Ji Jian Jun Zi, Le Qie You Yi', where 'A' and 'Yi' do indeed rhyme.

歸妹.震上.兌下程傳 《歸妹序卦》：“漸者進也，進必有所歸，故受之以歸妹。”進則必有所至，

The hexagram "Guimei" is composed of the upper trigram Zhen (Thunder) and the lower trigram Dui (Lake). Cheng Yi in his commentary "Yichuan's Commentary on the Changes" says: The "Xu Guan Zhuan" explains the sequence of the hexagram "Guimei" by stating that "Jian" means progress, and when one progresses, there must be a destination, hence "Guimei" follows "Jian". Progressing inevitably leads to a place... (the original text here is missing, and this part of the "Cheng Zhuan" is incomplete).

歸妹，征凶，無攸利。 本義 婦人謂嫁曰“歸”。“妹”，少女也。兌以少女而從震之長男，而其情又為以說而動，皆非正也，故卦為《歸妹》。而卦之諸爻，自二至五，皆不得正。三五又皆以柔乘剛，故其占“征凶”而無所利也。

The Hexagram Statement of 《Gui Mei》 says: Going forward brings danger and brings no benefit. Zhu Xi's 《Ben Yi》 explains: A woman going to her husband's home is called "Gui", and "Mei" refers to a young woman. The lower trigram Dui represents a young girl, going to follow the upper trigram Zhen, which represents a young man. Moreover, the situation of both parties is due to joy leading to reckless action, which is not in accordance with the right path. Therefore, this hexagram is called 《Gui Mei》. Looking at the lines, from Nine in the Second to Six in the Fifth, none of these lines are in the proper position. Also, Six in the Third and Six in the Fifth are both yao of flexibility dominating over yao of strength. Therefore, the divination statement says that going forward brings danger and nothing is beneficial.

程傳 以說而動，動而不當，故“凶”。不當，位不當也。“征凶”，動則凶也。如卦之義，不獨女歸，無所往而利也。

Cheng Yi in Yichuan's Commentary on the Changes says: Because of joy, one acts recklessly, and once one moves, it becomes inappropriate, hence leading to misfortune. The term 'inappropriate' refers to the爻 position being incorrect. '征凶' means that any movement brings danger. According to the meaning of this hexagram, the misfortune is not limited to the case of a woman marrying; in fact, any movement is without benefit.

集說 蔡氏清曰：不曰妹歸而曰“歸妹”，歸者在妹也，如《漸》則曰“女歸”矣。 張氏振淵曰：“妹”乃少女而從長男，又其情以說而動，是其情勝而不計乎匹偶之宜者，故為“歸妹”。所歸在妹，不正可知，故“凶”而無所利也。

The collected interpretations cite Cai Qing's view: the hexagram is called "Returning Wife" instead of "Youthful Sister Returning" because it is the young sister who takes the initiative to marry away; if it were in accordance with propriety as in the hexagram "Gradual Progress," it would be called "Woman Returning." The collected interpretations also cite Zhang Zhenyuan's view: "Youthful Sister" refers to a young woman who follows an elder son, and the relationship arises from joy and impulsive emotion, indicating that passion overpowers reason and there is no consideration of whether the spouse is suitable. Therefore, it is called "Returning Wife." Since the initiative to marry lies with the young sister, it is natural that righteousness is not upheld, hence the ominous outcome with no benefit.

案 歸妹文意，如《春秋》歸地歸田之例，以物歸於人，非其人來取物也。歸妹所以失者有二，一則不待取而自歸，失昏姻之禮，以卦象女先於男，與《咸》之男下女相反也。一則以少女歸長男，失昏姻之時，與《咸》兩少之交相反也。故不曰“妹歸”而曰“歸妹”，以明其失禮。不曰歸女而曰歸妹，以見其失時。凡彖辭直著吉凶而無它戒者，《大有》、《鼎》直曰“元亨”，此直曰“征凶無攸利”，蓋尊賢育才者，人君之盛節也。自媒自薦者，士女之丑行也。

Li Guangdi commented: The grammatical structure of the term "guimi" is similar to the usage in the "Spring and Autumn Annals" of "guidi" and "guitian," which both refer to giving something to others rather than waiting for others to take it. The reason why "Guimi" is considered improper in terms of etiquette and timing is due to two factors: first, the woman marries without waiting for the man's proposal, thus losing the proper etiquette of marriage, which is reflected in the hexagram as the woman taking the initiative before the man, contrary to the "Xian" hexagram where the man humbly approaches the woman. Second, it is a young woman marrying an older man, thus losing the appropriate timing for marriage, which is contrary to the "Xian" hexagram where a young man and a young woman interact. Therefore, it is not said "mei gui" but "gui mei" to highlight its lack of proper etiquette, and it is not said "gui nu" but "gui mei" to highlight its inappropriate timing. Whenever the "tuan ci" directly states the fortune or misfortune without adding further admonitions, such as the hexagrams "Dayou" and "Ding" which directly state "yuanheng," or this hexagram which directly states "zheng xiong wu yu li," it is because promoting the virtuous and cultivating talents is the greatest endeavor of a ruler, while acting as one's own matchmaker and self-promotion is the most disgraceful behavior for scholars and women. The good and the bad are clearly evident, so there is no need for further admonitions.

初九，歸妹以娣，跛能履，征吉。 本義 初九居下而無正應，故為“娣”象。然陽剛在女子為賢正之德，但為娣之賤，僅能承助其君而巳，故又為“跛能履”之象。而其占則“征吉”也。

The line statement of the initial yang line says: marrying off a younger sister with a bride's attendant, who is of lower status, yet even though she has a limp she can still walk, going forward is auspicious. Zhu Xi's "Ben Yi" says: the initial yang line is located at the very bottom of the entire hexagram and has no proper corresponding line, so it takes the image of the bride's attendant. However, a yang line in a female context represents a virtuous and upright virtue; yet because of its low status as a bride's attendant, it can only serve and assist the main wife. Therefore, it also takes the image of "a limp that can still walk." And its divination statement is that going forward is auspicious.

程傳 女之歸，居下而無正應，“娣”之象也。剛陽在婦人為賢貞之德，而處卑順，娣之賢正者也。處說居下為順義，娣之卑下，雖賢何所能為，不過自善其身，以承助其 集說 孔氏穎達曰：“征吉”者，少女非偶，為妻而行則凶，為娣而行則吉。

Cheng Yi's Yichuan Commentary on the Changes says: A woman after marriage, being in a lower position and without a proper corresponding element, represents the image of a younger sister-in-law who accompanies the bride. A strong and yang quality residing in a woman signifies the virtue of being virtuous, loyal, and upright, yet it is placed in a low and gentle position, which is precisely the image of a younger sister-in-law who is virtuous and upright. Being in the body of Dui (Lake), yet occupying a lower position, contains the meaning of gentleness and compliance. Although the status of a younger sister-in-law is low, even if she is virtuous, she can accomplish great things, but she can only cultivate herself and serve and support the main wife... (the original text here is missing, and this passage in the Cheng Commentary is incomplete). The collective commentary cites Kong Yingda saying: Therefore, it is said 'seeking a journey is auspicious,' because a young woman should not be matched with an elder man. If she marries as the main wife, it is inauspicious; but if she marries as the accompanying younger sister-in-law, it is auspicious.

胡氏瑗曰；“跛”者，足以偏也，姪娣非正配，而能盡其道，以配君子，猶足之雖偏，而能履地而行，不至於廢也。

The collected interpretations also cite Hu Yuan's view: "Bó" refers to one leg being disabled. The brothers-in-law and sisters-in-law who accompany the bride are not official spouses, but if they fulfill their duties in serving the gentleman, it is like having one leg disabled yet still being able to walk forward on the ground, without being completely useless.

案 初在下，“娣”之象。凡女之歸，不待六禮備者，為失禮。唯娣可以從歸，而不嫌於失禮。少女非偶者為失時，唯娣可以待年，而不嫌於失時，是卦義雖凶，而於初則無嫌，故變征凶而為“征吉”也。

Li Guangdi remarked: The line "Initial Nine" is at the very bottom of the hexagram, symbolizing the younger sister who accompanies the main wife. When a woman marries, if she enters the husband's home before the six rites of betrothal gifts, asking the name, confirming auspiciousness, presenting gifts, requesting the wedding date, and personally welcoming the husband are all completed, it is considered improper. However, the younger sister accompanies the main wife and thus does not have the same suspicion of impropriety. A young woman marrying an older man is considered inappropriate; however, the younger sister can remain in her family home until she matures, thus not having the same suspicion of inappropriateness. Therefore, although the entire hexagram of "Return of the Younger Sister" is considered ominous, when it falls on the line "Initial Nine," it does not carry these two suspicions. Hence, the hexagram statement "going forward is ominous" is reversed to become the line statement "going forward is auspicious."

九二，眇能視，利幽人之貞。 本義 “眇能視”，承上爻而言。九二陽剛得中，女之賢也。上有正應，而反陰柔不正，乃女賢而配不良，不能大成內助之功，故為“眇能視”之象。而其占則“利幽人之貞”也，“幽人”，亦抱道守正而不偶者也。

The Line Statement for Nine in the Second says: "Though one eye is blind, vision remains; it is appropriate for the virtuous person who dwells in seclusion and maintains stillness to uphold uprightness." Zhu Xi's "Original Meaning" states: "Miao neng shi" follows the previous line "Bo neng lu." Nine in the Second is yang and occupies the central position of the Lower Trigram, representing a virtuous woman. Although there is a corresponding Six in the Fifth above, that line is yin and not upright, thus forming a situation where the virtuous woman has an unsuitable spouse and cannot fully achieve her role as an inner helper. Therefore, the image used is "Miao neng shi." The divination statement recommends uprightness for the secluded person who maintains stillness. The term "幽人" refers to those who uphold righteousness, adhere to the correct path, and remain unmarried.

程傳 九二陽剛而得中，女之賢正者也。上有正應，而反陰柔之質，動於說者也。乃女賢而配不良，故二雖賢，不能自遂以成其內助之功，適可以善其身而小施之。如眇者之能視而已，言不能及遠也。男女之際，當以正禮。五雖不正，二自守其幽靜貞正，乃所利也。二有剛正之德，幽靜之人也。二之才如是，而言利貞者，利言宜於如是之貞，非不足而為之戒也。

Cheng Yi in Yichuan's Commentary on the Changes says: Nine in the Second is yang and resides in the center, representing a virtuous and upright woman. Although there is a proper correspondence above, that line is of yin and soft nature, only knowing to act recklessly according to pleasure. Thus, it becomes a virtuous woman with an improper spouse, so although Nine in the Second is virtuous, it cannot smoothly carry out the role of assisting within, only being able to cultivate oneself and perform a little. It is like a person who has lost sight in one eye, though still able to see, yet cannot see far. Between men and women, they should follow proper rites and norms. Although Six in the Fifth is not proper, Nine in the Second should only maintain its quiet and virtuous conduct, which is its advantage. Nine in the Second possesses the virtue of firm and righteous morality, which is the quality of a quiet person. Since its nature is like this, the line statement says 'favorable to uprightness,' meaning it is appropriate to maintain such uprightness, not a special warning because it is insufficient.

集說 郭氏雍曰：九二剛中。賢女也。守其幽獨之操，不奪其志，故曰“利幽人之貞”。 胡氏一桂曰：初二跛眇，兌毀折象，《履》卦六三亦兌體，故取象同。

The collected interpretations cite Guo Yong's view: Nine in the Second is yang and occupies the center, representing a virtuous woman. She maintains her solitary and secluded conduct, and no one can take away her aspirations, hence the line statement says "favoring the steadfastness of the secluded person." The collected interpretations also cite Hu Yigui's view: "Initial Nine" refers to a limp, and "Nine in the Second" refers to a blind eye, both drawing on the image of Dui (Lake) representing brokenness; since the sixth line of the "Foot" hexagram is also within the body of Dui, the image used here is the same, thus also stating "blind but able to see, lame but able to walk."

案 此卦與《漸》相似，凡以陰應陽者，女之有配者也。以陰應陰以陽應陽者，女之無配者也。若以陽應陰，則雖有應而反其類，比之無應者加甚矣，乃女之有配而失配者也。《衛詩》曰：泛彼柏舟，亦泛其流，則配之不良者也。又曰：泛彼柏舟，在彼中河，則配之不終者也。然皆自執其志，如石之不移，至於之死而矢靡它，豈非所謂幽人之貞乎。

Li Guangdi remarked: This hexagram is similar to the Hexagram of Gradual Progress. Whenever a yin line corresponds to a yang line, it indicates that a woman has a spouse; when a yin line corresponds to another yin line, or a yang line corresponds to another yang line, it indicates that a woman does not have a spouse. However, if a yang line corresponds to a yin line, although there is a correspondence, the category is reversed, which is worse than having no spouse at all. This is the case where a woman has a spouse but the spouse is not suitable. The poem from the Book of Songs, "Bai Zhou" in the Bei Feng section, says, "Floating on the pine-wood boat, also floating on the stream," which describes a situation where the spouse is unsuitable. Another poem from the "Bai Zhou" in the Yong Feng section says, "Floating on the pine-wood boat, in the middle of the river," which describes a situation where the spouse cannot live together until old age. However, the women in both poems remain steadfast in their own wills, like a rock that does not move, until they vow to never remarry even if they die. Is this not precisely what the line statement refers to as "the constancy of the reclusive person"?

凡足以兩而行，目以兩而明，夫婦以兩而成，跛者一正而一偏也，眇者一昏而一明也。娣雖屈於偏側，而猶能佐理，故曰“能履”。幽人雖失所仰望，而其志炯然，故曰“能視”。

In general, two feet are needed to walk a path, two eyes are needed to see clearly, and a family requires two people to be formed. A limp is when one foot is correct and the other is crooked, and a clouded eye is when one eye is dim and the other is clear. Although the younger sister is in a subordinate position, she can still help manage household affairs, so it is said "she can walk." A person who lives in seclusion and remains upright, although she has lost her spouse to rely on, still maintains a bright and clear mind, so it is said "she can see."

六三，歸妹以須，反歸以娣。 本義 六三陰柔而不中正，又為說之主。女之不正，人莫之取者也。故為未得所適，而反歸為娣之象。或曰，“須”，女之賤者。

The Line Statement of the third line says: A married sister waits for someone to marry her, but in reverse, she has to marry out as a secondary bride. Zhu Xi's "Benyi" states: The third line is阴柔 and not central or proper, and it is the main line of the lower trigram兑. This represents a woman who behaves improperly, so no one is willing to marry her, resulting in her remaining unmarried and having to become a secondary wife. There is also another interpretation that "xu" refers to a woman of low status.

程傳 三居下之上，本非賤者，以久德而無正應，故為欲有歸而未得其歸。“須”，待也。待者，未有所適也。六居三不當位，德不正也、柔而尚剛，行不順也，為說之主，以說求歸，動非禮也。上無應，無受之者也。無所適，故須也。女子之處如是，人誰取之，不可以為人配矣。當反歸而求為娣媵則可也，以不正而失其所也。

Cheng Yi in Yichuan's Commentary on the Changes says: The sixth line in the third position is located at the top of the lower trigram, and its status is not inherently low. However, because it lacks virtue and does not have a proper corresponding line, it becomes like a woman who wants to marry but cannot find a husband. "Xu" means waiting, and waiting indicates that there is no definite outcome yet. A yao of yin in the third position, which is a yang position, is considered "not in the right place," indicating that its virtue is not proper. Being weak yet dominating a strong yao shows that its actions are not harmonious. Moreover, it is the main yao of the trigram Dui (Lake), which signifies relying solely on flattery to seek a husband, indicating improper behavior. Since there is no corresponding yao above, no one is willing to accept it. With nowhere to go, it can only wait. A woman in such a situation, who is not willing to be a proper wife, can only seek a secondary position as a concubine. This is all due to its own lack of virtue, which has caused it to lose its proper position.

集說 陸氏希聲曰：在天文，織女為貴，須女為賤。

Collected interpretations cite Lu Xisheng's statement: From the perspective of celestial star mansions, the Vega star is noble, while the Altair star is humble. Therefore, the character "xu" in the line statement refers to a lowly woman.

案 “須”當從本義賤女之解為是。三不中正而無應，故取象於女之賤者。人不之取，但反歸而為娣也。然亦唯下卦無應，有娣之象，從在上之同類而歸也。上卦無應，則並無娣之象矣。故在四為“愆期”，在上為“虛筐”。

Li Guangdi remarked: The character "xu" should be interpreted as a lowly woman according to the second explanation cited in The Original Meaning. The line six in the third is neither central nor proper and has no corresponding line, hence the image of a lowly woman is used. Since no one is willing to marry her, she can only become a secondary bride accompanying the main bride. However, only when the line in the lower trigram has no corresponding line can the image of a secondary bride appear, because she can accompany the woman of the same kind above to marry. If the line in the upper trigram has no corresponding line, there is no chance even to become a secondary bride. Therefore, although both are without correspondence, when it falls on nine in the fourth, it results in "qian qi" meaning the missed wedding date, and when it falls on six at the top, it results in "xu kuang" meaning an empty basket.

九四，歸妹愆期，遲歸有時。 本義 九四以陽居上體而無正應，賢女不輕從人，而“愆期”以待所歸之象，正與六三相反。

The statement of the fourth line says: A sister who has left home is delayed in her marriage, and will eventually marry at her own time. Zhu Xi's "Benyi" says: The fourth line, which is a yang line in the upper trigram and has no proper correspondence, represents a virtuous woman who is unwilling to marry hastily, and prefers to wait for an appropriate match. This image is exactly opposite to that of the third line.

程傳 九以陽居四，四上體，地之高也。陽剛在女子為正德，賢明者也。無正應，未得其歸也。過時未歸，故云“愆期”。女子居貴高之地，有賢明之資，人情所願取，故其“愆期”乃為“有時”。蓋自有待，非不售也，待得佳配而後行也。九居四雖不當位，而處柔乃婦人之道，以無應故為“愆期”之義。而聖人推理，以女賢而“愆期”，蓋有待也。

Cheng Yi in Yichuan's Commentary on the Changes says: A yang line in the fourth position, which belongs to the upper trigram, is in a high position. A yang yang in the position of a woman signifies upright virtue, indicating her virtue and wisdom. The absence of a proper response suggests that she has not yet found her match. If she has passed the proper time for marriage and has not yet married, it is called 'delayed period'. A woman in a noble and exalted position, with the quality of virtue and wisdom, is someone that everyone would like to marry. Therefore, although she has delayed her marriage, it is called 'sometimes', meaning that she will eventually find the right time to marry. This is her waiting for the right person, rather than being unable to marry. She is waiting for a good partner before entering the marriage. Although the ninth line is in the fourth position and is 'appropriate', the yang line is in a yin position, which is in accordance with the way of a woman. Because there is no corresponding line, the idea of 'delayed period' arises. The sage, considering the situation rationally, believes that a virtuous woman who delays her marriage is waiting for someone else in her heart.

集說 胡氏瑗曰：以剛陽之質，居陰柔之位，不為躁進，故待其禮之全備。俟其年之長大，然後歸於君子，斯得其時也，“遲”，待也。

The collected interpretations cite Hu Yuan's explanation: she possesses a strong and yang nature but occupies a yin and柔 position, so she does not rush forward hastily. Therefore, she waits until the six rites are fully completed and until she has matured in age before marrying a gentleman. This is considered proper timing. The word "迟" in the line statement refers to waiting.

六五，帝乙歸妹，其君之袂，不如其娣之袂良，月幾望，吉。 本義 六五柔中居尊，下應九二，尚德而不貴飾，故為帝女下嫁而服不盛之象。然女德之盛，無以加此，故又為“月幾望”之象，而占者如之則“吉”也。

The Line Statement of the Fifth Line says: The Emperor Yi married off his younger sister, but the sleeve of the main wife was not as beautiful as that of the陪嫁 younger sister; the moon is nearly full but not yet fully round, which is auspicious. Zhu Xi's "Original Meaning" states: The line Six in the Fifth is gentle and proper, occupying a central and honorable position. It corresponds with the line Nine in the Second below, indicating a preference for virtue over adornment. Thus, there is an image of a royal daughter marrying out with modest attire. However, the virtue of a woman is at its height in this case, so the image of "the moon nearly full" is also taken. If the person divining follows this principle, it will be auspicious.

程傳 六五居尊位，妹之貴高者也。下應於二，為下嫁之象。王姬下嫁，自古而然。至帝乙而後正婚姻之禮，明男女之分，雖至貴之女，不得失柔巽之道，有貴驕之志，故《易》中陰尊而廉降者，則曰“帝乙歸妹”，《泰》六五是也。貴女之歸，唯謙降以從禮，乃尊高之德也，不事容飾以說於人也。娣媵者，以容飾為事者也。衣袂，所以為容飾也。

Cheng Yi in his commentary Yichuan's Commentary on the Changes says: the line six in the fifth is in a position of honor, representing the most esteemed sister among those who have married out. It corresponds with nine in the second below, which is the image of a younger sister marrying down. It has been the case since ancient times that royal daughters married down. It was during the reign of the Shang king Di Yi that the rites of marriage were properly established, and the distinction between men and women was clearly defined. Even the most esteemed woman is not allowed to lose the way of humility and modesty, nor to harbor thoughts of arrogance based on her status. Therefore, in the Zhou Changes, whenever a yao of yin is in a position of honor and humbly descends, it is called "Di Yi's marriage of the sister." The line six in the fifth of the Tai hexagram is also like this. A noble woman marrying out can only demonstrate a high virtue by being humble and descending in accordance with propriety, not by relying on adornment and beauty to please others. The attendants who accompany the bride, however, are precisely those who take adornment as their main concern. The sleeves are used for embellishing appearance.

六五尊貴之女，尚禮而不尚飾，放其袂不及其娣之袂良也。“良”，美好也。“月望”，陰之盈也，盈則敵陽矣。“幾望”，未至於盈也。五之貴高，常不至於盈極，則不亢其夫，乃為吉也，女之處尊貴之道也。

Six in the Fifth is a noble woman who values propriety rather than adornment, so her sleeves are not as beautiful as those of her younger sister-in-law. "Liang" means good. "Yue Wang" refers to the full moon, which is when the yin energy is full; when it is full, it should oppose the yang. "Ji Wang" means nearly full but not yet full. Six in the Fifth, though in a noble position, often does not allow herself to reach the extreme of fullness, thus not surpassing her husband, and thus attains good fortune. This is the proper way for a woman in a noble position.

集說 薛氏溫其曰：至尊之妹，必歸於夫，人倫之正。

The collected interpretations cite Xue Wenqi's view: Even the sister of a sovereign, the most exalted family, in the end must marry a husband and be subject to her husband, which is the proper order of human relations. No one can claim exception merely because of their high status.

案 女不待夫家之求而自歸，非正也，卦之所以凶也，然唯天子之女，則必求於夫家而自歸焉。是《歸妹》之義，在他人則為越禮犯義而凶，在天子則為降尊屈貴而吉矣。六五居尊而下應九二，適合此象，故其辭如此。卦唯此爻有應，而又于歸妹之義，正為所宜，而非所病，則其為吉宜矣。

Li Guangdi remarked: A woman who does not wait for the male family to propose but goes to marry on her own is improper, which is precisely the reason why the entire hexagram is considered ominous. However, the daughter of the Son of Heaven is an exception; she must be actively proposed to by the royal family and then marry on her own. This shows that the meaning of "returning to marriage" applies to ordinary people as an act of transgressing propriety and righteousness, thus being ominous, but for the Son of Heaven, it is a lowering of his esteemed position and a humbling of himself, which is auspicious. The line six in the fifth occupies a position of honor and responds to nine two below, which perfectly matches this image. Therefore, the line statement says this. The entire hexagram has only this line that corresponds with another line, and this line, in the context of "returning to marriage," is exactly appropriate. Not only is it not a flaw, but it becomes a virtue, so it is natural for it to be auspicious.

上六，女承筐無實，士刲羊無血，無攸利。 本義 上六以陰柔居《歸妹》之終而無應，約婚而不終者也，故其象如此，而於占為無所利也。

The line statement of the sixth line at the top says: A woman holds a bamboo basket that is empty, and a man slaughters a sheep but cannot draw any blood, resulting in no benefit. Zhu Xi's "Ben Yi" states: The sixth line at the top, with its yin and flexible nature, is at the end of the "Gui Mei" hexagram and lacks a corresponding line, symbolizing someone who has entered into an engagement but ultimately does not marry. Therefore, the imagery is taken in this way, and in terms of divination, there is nothing advantageous.