The Book of Changes, Upper Commentary on the Images, Chapter on No Deceit

本義 以卦變卦德卦體言卦之善如此，故其占當獲“大亨”，而利於正，乃天命之當然也。其有不正，則不利有所往，欲何往哉？蓋其逆天之命，而天不佑之，故不可以有行也。程傳 謂初九也，坤初爻變而為震，剛自外而來也。震以初爻為生，成卦由之，故初為無妄之主。動以天為無妄，動而以天，動為主也。以剛變柔，為以正去妄之象，又剛正為主於內，無妄之義也。

The original text of the "彖传" for the hexagram "Wu Wang" is missing here, and it is directly followed by Zhu Xi's "Ben Yi." Zhu Xi says: This passage uses "guabian" (change of hexagrams), "guade" (virtue of hexagrams), and "guati" (structure of hexagrams) to explain the beauty and perfection of this hexagram, so when one encounters it, one should obtain great success and it is favorable to maintain correctness. This is naturally the way of heaven's mandate. If there is something not correct, it is not favorable to move forward—where else can one go? Because that is against the command of heaven, and heaven will not protect, so one should not take action. Cheng Yi's "Yichuan Commentary on the Changes" says: The "yang" mentioned in the "Commentary on the Judgment" refers to the first line, "Chu Ji." The first line of the坤 hexagram changes into the Zhen hexagram, so it is said that yang comes from outside. Zhen takes its first line as the fundamental of its generation, and the entire hexagram is formed from it, so the first line is the main line of "Wu Wang." To act in accordance with heavenly principle is "wu wang," and to act with heavenly principle as the standard is to take "movement" as the main factor. To replace yin with yang is to use the correct path to remove the image of falsehood; adding a yang line as the main line in the inner trigram is the meaning of "wu wang."

九居初，正也。下動而上健，是其動剛健也。剛健，無妄之體也。剛中而應，五以剛居中正，二復以中正相應，是順理而不妄也。故其道大亨通而貞正，乃天之命也。“天命”，謂天道也。所謂無妄也。所謂“無妄”，正而已，小失於正，則為有過，乃妄也。所謂“匪正”，蓋由有往，若無妄而不往，何由有匪正乎。“無妄”者，理之正也，更有往將何之矣，乃入於妄也。往則悖於天理，天道所不佑，可行乎哉。

Cheng Yi continued to say: A yang line in the first position is "in the right place" and proper. The lower trigram is Zhen (Thunder) and the upper trigram is Qian (Heaven), so its movement is strong and vigorous; this strength and vigor is the essence of the hexagram Wuwang. What is called "strong and centered with a response" is that the nine in the fifth position holds a yang strength in the central position and is proper, while the six in the second position again has a middle and proper virtue to respond to it, thus following the way without reckless movement. Therefore, its way is greatly smooth and firm and pure, which is the command of heaven. "Heaven's command" is the heavenly way, which is called Wuwang. What is called "no reckless movement" is simply the character of "proper"; if it slightly loses properness, it becomes a mistake, which is recklessness. The hexagram statement that says "not proper" is due to going elsewhere; if one has already achieved Wuwang and does not go elsewhere, how could it not be proper? "No reckless movement" itself is the proper way, so where else would one go? To go anywhere would fall into recklessness. To move forward is to violate the heavenly principle, and if the heavenly way does not support it, how could it be successful?

集說 王氏宗傳曰：初九之剛，乾一索於坤而得之，是以為震，而無妄之外體又乾也。則初九之剛，實自《乾》來，故曰“剛自外來”。震以初爻為主，其在無妄則內體也，故曰“為主於內”。趙氏彥肅曰：“剛自外來”，寄象爾。其實天之所賦，我固有也。胡氏炳文曰：外卦為乾，震之剛自乾來也。《無妄》釋“元亨利貞”與《臨》同。“命”，即道也。“無妄之往”，程子以為無妄而又往，《本義》只順上文本意解，舉首尾句而包中間也，不可泥文而失意。

The collected interpretations cite Wang Zongtuo saying: the yang strength of the first line, initial nine, is the first time the Qian trigram seeks from the Kun trigram and thus becomes Zhen; and the outer trigram of the Wuwang hexagram is precisely Qian. This shows clearly that the strength of the first line comes from Qian, hence it is said "the strength comes from outside." Zhen takes its main line as the first line, which in the Wuwang hexagram belongs to the inner trigram, hence it is said "dominant within." The collected interpretations cite Zhao Yansu saying: "the strength comes from outside" is only a way of speaking through the hexagram image; in reality, it is bestowed by heaven, and originally belongs to oneself. The collected interpretations cite Hu Bingwen saying: the outer trigram is Qian, and the yang strength of Zhen comes from Qian. The explanation of "original, beneficial, advantageous, and correct" in the Wuwang hexagram follows the same pattern as in the Lin hexagram. Here, "ming" refers to the Dao. As for the hexagram statement "no false movement," Cheng Yi holds that it refers to having already achieved no false movement yet going elsewhere; Zhu Xi's "Benyi" follows the original meaning of the text, citing the first and last lines and including the meaning in between, and readers should not be confined by the literal words and lose the original meaning.

何氏楷曰：震初一剛，其所從來，即乾之初畫。《無妄》外乾內震，初九得外卦乾剛初爻，以為內卦之主，故曰“剛自外來而為主於內”。案 《彖》言剛來柔來，未有言自外來者，則王氏諸家謂指外卦乾體者信矣。在卦為震得乾最初之畫，在人為吾心得天最初之理，此所以為無妄也。天理非由外鑠我者，此特指卦象言之，見自乾來之意。趙氏之說是矣。

Collecting various interpretations, He Kai says: The first yang line of the Zhen hexagram, which is at the very bottom, originates from the first line of the Qian hexagram. The Wuwang hexagram has Qian as its outer trigram and Zhen as its inner trigram. The line nine at the beginning takes the first line of the outer trigram Qian, which is yang, and uses it as the main line of the inner trigram. Therefore, it is said, "Yang comes from outside and becomes the main line within." Li Guangdi comments: The Commentary on the Judgment mentions many places about "yang coming" and "yin coming," but nowhere does it say "coming from outside." This shows that the view of Wang Zongzhuan and other scholars, that this refers to the outer trigram Qian, is credible. In terms of the hexagram, Zhen has received the first line of Qian; in terms of a person, my understanding has received the initial principle of heaven. This is why it is called Wuwang. The heavenly principle is not cast from outside onto me. Here, it is only talking about the hexagram image, pointing out its origin from Qian. Zhao Yansu's view is correct.

大畜，剛健篤實輝光，日新其德。本義 以卦德釋卦名義。程傳 以卦之才德而言也。乾體剛健，艮體篤實，人之才“剛健篤實”，則所畜能大。充實而有“輝光”，畜之不已，則“其德”“日新”也。集說 鄭氏汝諧曰：“畜”有三義，以蘊畜言之，畜德也。以畜養言之，畜賢也。以畜止言之，畜健也。“剛健篤實輝光，日新其德”，此蘊蓄之大者。“養賢”以及萬民，此畜養之大者。乾天下之至健，而四五能畜之，此畜止之大者。故《彖傳》兼此三者言之。

The Commentary on the Judgment says: The hexagram Great Accumulation is strong and vigorous, solid and earnest, and radiant with brilliance, able to renew its virtue day by day. Zhu Xi's Original Meaning says that this sentence explains the meaning of the hexagram name by means of the hexagram's virtue. Cheng Yi's Yichuan Commentary on the Changes says: This refers to the talent and virtue of a hexagram. The lower trigram is Qian (Heaven), whose virtue is strength and vigor; the upper trigram is Gen (Mountain), whose virtue is earnestness and solidity. If a person's talent is strong and vigorous and earnest and solid, then what he accumulates will be great. When the inner self is full, brilliance naturally radiates outward. Continuous accumulation leads to the renewal of virtue day by day. Collected Sayings cite Zheng RuXie saying: The character "畜" has three meanings: from the aspect of accumulation, it refers to accumulating virtue; from the aspect of raising, it refers to nurturing virtuous talents; from the aspect of stopping, it refers to restraining strength. "Strong and vigorous, earnest and solid, radiant with brilliance, renewing virtue day by day" refers to the great aspect of accumulation; "nurturing virtuous talents" and extending benevolence to all people refers to the great aspect of raising; Qian is the most vigorous in the world, yet the two yin lines, the sixth line four and the sixth line five, are able to restrain it, which refers to the great aspect of stopping. Therefore, the Commentary on the Judgment includes all three aspects.

剛上而尚賢，能止健，大正也。程傳 “剛上”，陽居上也。陽剛居尊位之上，為“尚賢’之義。止居健上，為能“止健”之義。止乎健者，非大正則安能？以剛陽在上，與尊尚賢德，能止至健，皆“大正”之道也。集說 郭氏忠孝曰：《大有》，有賢之卦也。《大畜》，畜賢之卦也。故曰“剛上而尚賢”。《朱子語類》云：“能止健”，不說健而止，見得是艮來止這乾。

The Commentary on the Judgment says: When yang is strong and occupies a high position, and respects the virtuous, it can restrain the vigorous and strong, which is a great and pure principle. Cheng Yi's Commentary on the Changes says: "Yang on top" refers to the ninth line of the upper trigram, which is a yang line occupying the highest position. When yang is in the position of a ruler, it means respecting the virtuous; when the principle of stopping is placed over the principle of being vigorous, it means being able to restrain the vigorous. How can one restrain something vigorous without great purity? When yang is on top and the ruler respects virtue, it can restrain the most vigorous of all, the Qian trigram. These are the principles of "great purity." The collected interpretations cite Guo Zhongxiao saying: The hexagram of Dàyǒu represents having virtuous people, and the hexagram of Dàxù represents cultivating virtuous people, so it is said "yang on top and respecting the virtuous." The collected interpretations also cite Master Zhu's Sayings: The Commentary on the Judgment says "can restrain the vigorous," rather than "vigorous and restrained," indicating that Gen (mountain) restrains Qian (heaven).

不家食吉，養賢也。本義 亦取“尚賢”之象。集說 梁氏寅曰：“養賢”者，亦取“尚賢”之象。自剛上而言，則謂之“尚賢”，所以盡其禮也。自“不家食”而言，則謂之“養賢”，聽以重其祿也。利涉大川，應乎天也。本義 亦以卦體而言。

The Commentary on the Judgment says: benefiting from not eating at home is because the state nurtures the virtuous. Zhu Xi's "Basic Meaning" says that this sentence also takes the image of "valuing the virtuous." The collected interpretations cite Liang Yin's saying: the so-called "nurturing the virtuous" also takes the image of "valuing the virtuous." From the perspective of a yang line occupying a superior position, it is called "valuing the virtuous," which means upholding propriety fully; from the perspective of "not eating at home," it is called "nurturing the virtuous," which means granting generous salaries. The Commentary on the Judgment also says: being beneficial for crossing a great river is because the lower part corresponds with the upper heaven. Zhu Xi's "Basic Meaning" says that this sentence is also about the structure of the hexagram.

程傳 《大畜》之人，所宜施其所畜，以濟天下，故不食於家則吉，謂居天位享天祿也。國家養賢，賢者得行其道也。“利涉大川”，謂大有蘊畜之人，宜濟天下之艱險也，《彖》更發明卦才云，所謂能涉大川者，以“應乎天”也。六五，君也。下應乾之中爻，乃《大畜》之君。應乾而行也，所以能“應乎天”，無艱險之不可濟，況其它乎？集說 胡氏炳文曰：卦有乾體者，多曰“利涉大川”，健故也。

Cheng Yi in Yichuan's Commentary on the Changes says that a person who possesses the virtue of the hexagram Great Accumulation should put his accumulated resources into practice to benefit the world. Therefore, it is auspicious not to remain idle at home, meaning that he has attained a position in the government and receives the state's salary. The state nurtures the virtuous, and the virtuous can then promote their principles. "Beneficial to cross a great river" refers to those with deep accumulation who should go forth to relieve the difficulties of the world. The Commentary on the Judgment further elaborates on the nature of this hexagram, stating that the reason one can cross a great river is "responding to Heaven." The line Six in the Fifth is the sovereign, who connects with the middle line Nine in the Second of the hexagram Heaven, forming a mutual response. This is precisely the sovereign of Great Accumulation, whose every action conforms to Heaven. Only in this way can one "respond to Heaven," and thus no matter how difficult the task, it can be overcome, let alone other matters. A collected commentary cites Hu Bingwen saying that any hexagram containing the structure of Heaven usually mentions "beneficial to cross a great river," because the nature of Heaven is strong and vigorous.

案 “尚賢”“止健”之義，六爻中皆可見。然夫子釋卦，必以“剛健篤實”一句居首者，蓋莫大於天德。“剛健”者，天德也。人慾畜其天德，非“篤實”則不能。“篤實”者，《論語》所謂重，《大學》所謂靜，《中庸》所謂暗。雖至於達天德，而必有以固其聰明聖智。故“篤實”者，學之所以成始成終，如艮為“萬物之所成終而所成始也”。此義最大，故首發之。

Li Guangdi remarked: "The meanings of 'valuing the virtuous' and 'stopping to be strong' can both be seen in the six lines of the hexagram. However, Confucius explained this hexagram by placing the phrase 'strong and firm' first, because nothing is greater than Heavenly Virtue. 'Strong and firm' is the essence of Heavenly Virtue. A person must accumulate his Heavenly Virtue, and without 'firmness and sincerity' it is impossible. What is meant by 'firmness and sincerity' is 'seriousness' as mentioned in the Analects, being solemn and self-controlled; 'stillness' as mentioned in the Great Learning, being calm and unmoved; and 'hiddenness' as mentioned in the Doctrine of the Mean, being inwardly contained and not revealed. Even after one has attained Heavenly Virtue, one must rely on such cultivation to solidify one's wisdom and insight. Therefore, 'firmness and sincerity' is the fundamental basis for learning to have a beginning and an end. Just as the Discourse on the Hexagrams states that the hexagram Gen (Mountain) is 'the completion of all things and the beginning of all things.' This meaning is of utmost importance, so Confucius placed it at the beginning first."

頤，貞吉，養正則吉也。觀頤觀其所養也。自求口實，觀其自養也。本義 釋卦辭。程傳 “貞吉”，所養者正則吉也。“所養”，謂所養之人，與養之之道。“自求口實”，謂其自求養身之道，皆以正則吉也。集說 李氏舜臣曰：占之觀人，每每觀其所養。而所養之大小，則必以其所“自養”者觀之。夫重道義之養而略口體，此養之大者也，急口體之養而輕道義，此養之小者也。養其大體，則為大人。養其小體，則為小人。天之賦予，初無小大之別，而人之所養各殊，則其所成就者亦異。

The Commentary on the Judgment says: The hexagram of "Nourishment" indicates that maintaining uprightness brings good fortune, meaning that what is being nourished is in accordance with the right path. "Observing nourishment" refers to examining who is being nourished and the methods used. "Seeking one's own means of sustenance" refers to how one sustains oneself. Zhu Xi's "Benyi" states that these statements explain the hexagram statement. Cheng Yi's "Yichuan Commentary on the Changes" says: the phrase "uprightness brings good fortune" means that if what is being nourished is in accordance with the right path, then good fortune follows. "What is being nourished" refers both to the people being nourished and the methods of nourishment. "Seeking one's own means of sustenance" means that one seeks ways to sustain one's body. When both aspects are in accordance with the right path, good fortune follows. The collected interpretations cite Li Shunshen saying: ancient people often observed a person by looking at what they nourish. Moreover, whether what is nourished is great or small must be judged by how one nourishes oneself. Valuing nourishment through righteousness rather than being overly concerned with food and body is nourishing the great; being eager for immediate enjoyment of food and body while neglecting righteousness is nourishing the small. Nourishing the great leads to becoming a great person; nourishing the small leads to becoming a small person. Heaven originally gives all people the same, but because people nourish themselves differently, the results they achieve differ.

谷氏家傑曰：“觀頤”者，當於所養觀之，又當於所養中“自養”處觀之。案 李氏、谷氏說，皆得孟子考其善不善之意。本義 極言養道而贊之。程傳 聖人極言《頤》之道而贊其大。天地之道，則養育萬物。養育萬物之道，正而已矣。聖人作養賢才，與之共天位，使之食天祿，俾施澤於天下，養賢以及萬民也。

The collected interpretations cite Gu Jiajie's view: the phrase "Observing the Nourishment" refers to looking at both the objects being nurtured and the self-nourishment of the person doing the nurturing. Li Guangdi comments: the views of Li Shunshen and Gu Jiajie both conform to the intent of the Mencius in examining whether a person nurtures the great principle or the small principle, to determine his goodness or badness. The original text here omits several sentences from the Commentary on the Judgment: "The heavens and earth nourish all things; the sage nourishes the virtuous and extends his care to the people. The timing of nourishment is indeed great." It directly proceeds to the "Benyi" (Original Meaning). Zhu Xi's "Benyi" says this is praising the nurturing principle to its utmost extent. Cheng Yi's "Yichuan Commentary on the Changes" says: the sage explains the principle of the hexagram "Yi" to its utmost extent and praises its vastness. The way of heaven and earth is to nourish all things; the principle of nourishing all things is nothing other than uprightness. The sage cultivates the virtuous, shares the court's titles with them, allows them to enjoy the state's salaries, and enables them to spread the grace to the world. This is nurturing the virtuous and extending the grace to the people.

“養賢”，所以養萬民也。夫天地之中，品物之眾，非養則不生。聖人裁成天地之道，輔相天地之宜，以養天下，至於鳥獸草木，皆有養之之政。其道配天地，故夫子推《頤》之道，贊天地與聖人之功，曰“頤之時大矣哉”！或云“義”，或云“用”，或止云“時”，以其大者也。萬物之生與養時為大，故云“時”。

Cheng Yi continued to say: Nurturing the virtuous is precisely for the purpose of nurturing all the people. Among heaven and earth, there are countless kinds of creatures, which cannot grow without being nurtured. The sage discerns and establishes the way of heaven and earth, assists and regulates the suitability of heaven and earth, to nurture the world, even birds, beasts, grasses, and trees have policies for their care. Such a way is sufficient to match heaven and earth, so Confucius expounded the meaning of the hexagram "Yi" (Nourishment), praising the achievements of heaven and earth and the sage, saying "The timing of Yi is great indeed." The Commentary on the Judgment praises various hexagrams, some saying "the meaning of timing," some saying "the use of timing," and some only saying "timing," all speaking of the greatest aspect within them. The growth and nurturing of all things depend most on the seasons, so here only the character "timing" is mentioned.

集說 趙氏汝楳曰：聖人之於萬民，豈能家與之粟，而人與之衣。其急先務者，亦曰養賢而已。賢得所養，則仁恩自及於百姓矣。案 卦有曰“尚賢”“養賢”者，皆是六五上九相遇，《大有》、《大畜》、《頤》、《鼎》是也。此卦《頤》為養義，而六五又賴上九之養以養人，故曰“聖人養賢以及萬民”也。

The collected interpretations cite Zhao Rui Mei's view: How could the sage distribute grain to every household or clothes to every person? What he urgently emphasizes first is merely nurturing the virtuous. When the virtuous are supported, the benevolent influence naturally reaches the common people. Li Guangdi comments: All hexagrams in the Commentary on the Judgment that discuss "valuing the virtuous" and "nurturing the virtuous" involve the interaction between the fifth line and the top line. The hexagrams Great Possession, Great Accumulation, Nourishment, and Cauldron are exactly these four. The hexagram Nourishment itself conveys the meaning of nurturing, and the fifth line depends on the support of the top line to nurture others, hence it is said "the sage nurtures the virtuous and thus benefits the people."

大過，大者過也。本義 以卦體釋卦名義。程傳 大者過，謂陽過也。在事為事之大者過，與其過之大。集說 俞氏琰曰：“大過”，謂陽之過也。在人事則泛言萬事大者之過，凡大者皆是，非一端也。

The Commentary on the Judgment says: The hexagram "Great Excess" refers to a great aspect exceeding the usual measure. Zhu Xi's "Benyi" explains that this sentence uses the concept of "gua ti" (the structure of the hexagram) to explain the meaning of the hexagram's name. Cheng Yi's "Yichuan Commentary on the Changes" says:所谓 "great excess" refers to the yang aspect exceeding the norm; when applied to matters, it means the greater aspect in a matter has gone beyond its proper limit, or that the excess is very significant. The collected interpretations cite Yu Yan's statement: "Great Excess" refers to the excess of the yang aspect; when applied to human affairs, it generally refers to the excess of great things in all matters, including all great aspects, not limited to one particular aspect.

棟橈，本末弱也。本義 復以卦體釋卦辭，“本”，謂初。“末”，謂上。“弱”，謂陰柔。程傳 謂上下二陰衰弱，陽盛則陰衰，故為大者過。在《小過》則曰小者過，陰過也。集說 何氏楷曰：剛過始致本末之弱，本末既弱，則亦不能獨支。本末弱，即《大過》之象，乃棟所由橈也。

The Commentary on the Judgment says: The roof beam bends because both the root and the tip are too weak. Zhu Xi's "Ben Yi" explains that this sentence further interprets the hexagram statement using the "hexagram structure": "root" refers to the first line, "tip" refers to the sixth line, and "weak" refers to yin flexibility. Cheng Yi's "Yichuan Commentary on the Changes" says this refers to the weakness of the two yin lines at the top and bottom. When yang is strong, the yin becomes weak, hence it is called great excess. In the hexagram "Xiao Guo," it is called small excess, which refers to yin excess. The collected interpretations cite He Kai saying: the four yang lines in the middle are excessive, thus causing the ends to become weak; once the ends are weak, they can no longer support. The weakness of the ends is the image of the hexagram "Da Guo," and this is precisely why the roof beam bends.

剛過而中，巽而說行，利有攸往乃亨。本義 又以卦體卦德釋卦辭。程傳 言卦才之善也。剛雖過而二五皆得中，是處不失中道也。下巽上兌，足以巽順和說之道而行也。在《大過》之時，以中道巽說而行，故“利有攸往”，乃所以能“亨”也。集說 朱氏震曰：剛過而中，所謂時中好。過，非過於理也，以過為中也。猶之治疾，疾勢沈痼，必攻之以瞑眩之藥。自其治微疾之道視之，則謂之過。自藥病相對言之，則謂之中。《大過》之時，君子過越常分以濟弱，能達乎時中矣。

The Commentary on the Judgment says: Although the yang lines are excessive, they can maintain the central position, and by acting with humility, harmony, and joy, there is benefit in going forward and thus achieving success. Zhu Xi's "Benyi" says that this passage explains the hexagram statement using the "hexagram structure" and "hexagram virtue." Cheng Yi's "Yichuan Commentary on the Changes" says: This discusses the beauty and goodness of the hexagram's essence. Although the yang lines are excessive, both the Nine in the Second and the Nine in the Fifth are in the central position, showing that they have not lost the middle path. The lower trigram is Xun (Wind) and the upper trigram is Dui (Lake), which is sufficient for acting with humility, harmony, and joy. In the context of the hexagram "Da Guo" (Great Excess), using the middle path combined with humility and joy in action leads to "benefit in going forward," and it is precisely for this reason that "success" is achieved. Collected interpretations cite Zhu Zhen's saying: Yang being excessive yet in the middle is called the middle that conforms to the time. Here, the term "excess" does not mean exceeding reason, but rather taking exceeding the usual measure itself as the middle. For example, in treating illness, when the disease is severe and stubborn, one must use strong medicine that may cause dizziness and confusion. From the perspective of treating mild illness, this is considered excessive; but from the perspective of the medicine being appropriate to the illness, it is just right. In the context of "Da Guo," the gentleman goes beyond ordinary limits to rescue the weak, thereby truly understanding the principle of the middle that conforms to the time.

項氏安世曰：“棟橈”二字，以六爻之象言之，中四爻強，初上二爻弱，有棟橈之象，此禍變之大者也。“利有攸往亨”，以六爻之才言之，中四爻剛雖大過，而得時措之 又曰：先言“亨”，後言“利有攸往”者，亨自亨，利自利也。今先言“利有攸往”，後言“亭”者，明亨因於往也。故《彖》曰“利有攸往乃亨”，言“往”乃“亨”，不往則不亨也。

The collected interpretations cite Xiang Anshi's saying: "Dong Rao" refers to the image of the six lines of the hexagram: the fourth line is strong, while the first and sixth lines are weak, resembling a bent roof beam, which represents a major calamity or change. "Li You Wu Wang Heng" refers to the quality of the six lines: although the four middle lines are strong, they can still be balanced according to the right timing. However, the original text here is missing, and Xiang's words are incomplete. Xiang Anshi also said that in other places, people usually first mention "Heng" and then "Li You Wu Wang," meaning that "Heng" and "Li You Wu Wang" have their own meanings. But in this hexagram, it first mentions "Li You Wu Wang" and then "Heng," indicating that "Heng" comes from "Li You Wu Wang." Therefore, the Commentary on the Judgment says "Li You Wu Wang Na Heng," meaning that only by going forward can there be smoothness, and without going forward, there can be no smoothness.

大過之時大矣哉。本義 《大過》之時，非有大過人之材，不能濟也，故嘆其大。程傳 《大過》之時，其事甚大，故贊之曰“大矣哉！”如立非常之大事，興不世之大功，成絕俗之大德，皆大過之事也。集說 胡氏炳文曰：《大過》之事甚大，無其時不可過，有其時無其才，愈不可過。蔡氏清曰：《大過》之時，非時大過也。人當《大過》之時也，以其時事宜於大過也。其理正《小過》所謂“過以利貞，與時行”者也。大過二字屬人。

The Commentary on the Judgment says: The situation of the hexagram Great Excess is indeed significant. Zhu Xi's "Basic Meaning" says: Being in the situation of Great Excess, one cannot get through without extraordinary talent and ability, hence the remark about its significance. Cheng Yi's Yichuan Commentary on the Changes says: During the time of Great Excess, the affairs to be handled are of great importance, hence the exclamation "How great it is!" For example, accomplishing extraordinary deeds, achieving great achievements not encountered for generations, and attaining outstanding virtue beyond the common people all belong to matters of Great Excess. Collected Sayings cite Hu Bingwen saying: The affairs to be handled during Great Excess are of great importance; without such a situation, one should not go beyond the limits, and if there is such a situation but no corresponding ability, one should not go beyond the limits even more. Collected Sayings also cite Cai Qing saying: What is meant by "the time of Great Excess" is not that the situation itself is excessive, but that when a person is in the time of Great Excess, the affairs of the time are suitable for using the means of Great Excess. This principle is exactly the meaning of the hexagram Xiao Guo, which says "Excess is advantageous when kept constant, and it is in accordance with the time." Thus, the term "Great Excess" refers to the human aspect.

習坎，重險也。本義 釋卦名義。集說 孔氏穎達曰：釋“習坎”之義。“險”，難也。若險難不重，不須便習。今險難既重，是險之甚者。若不便習，不可濟也。故注云：習坎者，習重險也。

The Commentary on the Judgment says: "The hexagram of Water over Water (Xikan) signifies double danger." Zhu Xi's "Benyi" explains that this sentence is explaining the meaning of the hexagram's name. The collective commentary cites Kong Yingda, who says this is explaining the term "Xikan." "Danger" refers to hardship. If hardship were not double, there would be no need for repeated practice; now that hardship is doubled, it is evident that danger has reached its extreme. Without becoming familiar and skilled through practice, one would not be able to get through. Therefore, Wang Bi's commentary says: "What is meant by Xikan is becoming familiar with double danger."

水流而不盈，行險而不失其信。本義 以卦象釋“有孚”之義，言內實而行有常也。程傳 “習坎”者，謂重險也。上下皆坎，兩險相重也。初六云“坎陷”，是坎小之坎，重險也。“水流而不盈”，陽動於險中而未出於險，乃水性之流行，而未盈於坎，既盈則出乎坎矣。“行險而不失其信”，陽剛中實，居險之中，行險而不失其信者也。坎中實，水就下，皆為信義，“有孚”也。

The Commentary on the Judgment says: Water flows continuously without overflowing, and moves through perilous situations without losing its regular course. Zhu Xi's "Benyi" says that these two sentences explain the meaning of the phrase "having sincerity" in the Hexagram Statement by using the image of the hexagram. It means that the inner substance is full and the actions follow a regular pattern. Cheng Yi's "Yichuan Commentary on the Changes" says: The term "Xikan" refers to double peril; both the upper and lower trigrams are Kan, meaning two layers of peril piled upon each other. The line statement of the first line talks about falling into a pit, which is a small Kan within the larger Kan, meaning a double peril (the text of the original has some slight errors). "Water flows without overflowing" refers to a yang line moving within peril but not yet escaping from it, just like the nature of water which naturally flows but has not yet filled the pit; once it fills the pit, it escapes from it. "Moving through peril without losing its sincerity" refers to a yang yang in the center with a full inner substance, being in the middle of peril, moving through danger without losing its regular course. The middle line of the Kan hexagram is solid, and water always flows downward, all of which belong to the meaning of sincerity, so the Hexagram Statement says "having sincerity."

集說 《朱子語類》云：坎水只是平，不解滿，盈是滿出來。胡氏炳文曰：水字當讀“流而不盈，行險而不失其信”兩句，皆指水言。以水之內實行有常者，釋卦辭“有孚”之義也。俞氏琰曰：坎水，流水也。晝夜常流，流則不盈，故曰“水流而不盈”。水之流迂迴曲折，不知更歷幾險，而終至於海，茲非“行險而不失其信”者乎！梁氏寅曰：“流而不盈”，“時止則止”也。盈而後進，“時行則行”也。坎以能止為信，以能行為功，“時止”“時行”，其君子處險之道與。

Collective Commentary cites Master Zhu's Sayings: The water of the Kan trigram is level and does not overflow, "full" refers to being filled to the point of overflowing. Collective Commentary cites Hu Bingwen: When reading this sentence, the character "water" should be read alone, and the following two sentences, "flowing without overflowing" and "traveling through danger without losing its trust," are both explaining the nature of water; using the inner fullness and consistent movement of water to explain the meaning of "having sincerity" in the hexagram statement. Collective Commentary cites Yu Yan: The water of Kan is flowing water, continuously flowing day and night, once it flows it does not overflow, hence "flowing without overflowing." The flow of water is winding and twisting, not knowing how many dangers it will encounter, yet ultimately it will reach the sea, which is precisely "traveling through danger without losing its trust." Collective Commentary cites Liang Yin: "Flowing without overflowing" is what the Gen hexagram says, "when it is time to stop, it stops"; filling up and then moving forward is "when it is time to move, it moves." Kan uses its ability to stop as sincerity, and its ability to move as effectiveness; stopping when it should and moving when it should, this is probably the way a gentleman deals with danger.

維心亨，乃以剛中也。行有尚，往有功也。本義 以剛在中，“心亨”之象。如是而往，必有功也。程傳 維其心可以亨通者，乃以其剛中也。中實為“有孚”之象，至誠之道，何所不通。以剛中之道而行，則可以濟險難而亨通也。以其剛中之才而往，則有功，故可嘉

The Commentary on the Judgment says: Only the heart is smooth and unimpeded, because the yang is in the center; action is esteemed because going forward certainly brings results. Zhu Xi's "Benyi" says: The yang being in the central position is the image of "the heart is smooth"; proceeding in this way will certainly bring results. Cheng Yi's "Yichuan Commentary on the Changes" says: Therefore, only the heart can be smooth, precisely because it is yang and in the center. The middle line being full is the image of "having sincerity"; the principle of utmost sincerity has nothing that cannot be achieved. By acting with a path of strength and correctness, one can pass through difficulties and achieve success; by proceeding with the ability of strength and correctness, one will achieve results, so it is commendable — the original text here has a missing passage, and Cheng's words are not completed.

天險不可升也，地險山川丘陵也，王公設險以守其國，險之時用大矣哉。本義 極言之而贊其大也。程傳 高不呵升者，天之險也。山川丘陵，地之險也。王公，君人者，觀坎之象，知險之不可陵也。故設為城郭溝池之險，以守其國，保其民人。是有用險之時，其用甚大，故贊其“大矣哉！”山河城池，設險之大瑞也。若夫尊卑之辨，貴賤之分。明等威，異物採，凡所以杜絕陵僭限隔上下者，皆體險之用也。

The Commentary on the Judgment says: The danger of heaven lies in its high and inaccessible nature, while the danger of earth lies in mountains, rivers, hills, and ridges. Kings and princes set up barriers to guard their states; the function of danger at the right time is indeed great. Zhu Xi's "Benyi" says that this is explaining it to its fullest extent and praising its vastness. Cheng Yi's "Yichuan Commentary on the Changes" says: The high and inaccessible nature is the danger of heaven; mountains, rivers, hills, and ridges are the danger of earth. Kings and princes, who rule the people, see the image of Kan, understand that barriers cannot be overstepped by others, so they build walls and ditches of this sort to guard the state and protect the people. This is the proper time to use barriers, and its function is great, so it is praised as "how great it is." Mountains, rivers, city walls, and fortifications are the most prominent examples of setting up barriers. As for distinguishing between ranks and statuses, differentiating between noble and common, establishing clear ranks and ceremonial rules, and distinguishing the patterns and colors of objects, all these are applications of the principle of danger, used to prevent overstepping and separate the upper from the lower.

集說 王氏應麟曰：下陽舉而虢亡，虎牢城而鄭懼，西河失而魏蹙，大峴度而燕危，故曰“設險以守其國”。俞氏琰曰：“時用”，謂有時乎用，而非用之常也。案 彖辭發“習險”之義，《彖傳》又發用險之義。“習險”者，練習於艱難之事而無所避，立身之大本也。用險者，自然有嚴峻之象而不可乾，御物之大權也。

The collected interpretations cite Wang Yinglin's statement: once the city of Guo is captured, the state of Guo will perish; when the Jin people build a city at Huluo, the state of Zheng becomes fearful; once the Western River is lost, the state of Wei is in distress; when the Jin army crosses the Daxian Mountains, the Southern Yan state is in peril. Therefore, the Commentary on the Judgment says, "Establishing natural barriers to defend the state." The collected interpretations also cite Yu Yan's statement: the term "shi yong" refers to the use in certain times, not something that is constantly employed. Li Guangdi comments: the Hexagram Statement elaborates on the meaning of "practicing hardship," while the Commentary on the Judgment further elaborates on the meaning of "using hardship."the so-called "practicing hardship" refers to repeatedly enduring difficult situations without avoidance, which is the fundamental principle for establishing oneself;the so-called "using hardship" refers to naturally possessing an imposing and unassailable presence, which is the great authority for controlling external matters.

天之崇窿不可升，地之修阻不可越，此天地用險之著者。在人則所謂忠信以為甲冑，禮義以為乾櫓，皆此意也。其大者則又莫如王公之設險守國，蓋用天之道而刑賞之威，莫敢以干犯。因地之利，而河山之固，莫敢以窺伺。險之用豈不大哉！大抵八卦之德，皆有其善。坎之德險，雖微與諸卦不同。然以其用言之，則亦與諸卦之德同歸矣。

Li Guangdi continued: Heaven is lofty and lofty, rising up and unattainable, while Earth is deep and vast, obstructive and uncrossable. These are the most evident examples of Heaven and Earth employing difficulties. When applied to human beings, it refers to what the Zuo Zhuan says about taking loyalty and trust as armor and propriety and righteousness as shields. It all means this. Among these, the greatest is when princes and kings set up difficulties to guard the state. They rely on the authority of the Way to establish punishments and rewards, so no one dares to violate them; they take advantage of geographical advantages to have the security of mountains and rivers, so no one dares to spy or encroach. How great is the function of difficulties! In general, the virtues of the Eight Trigrams each have their own excellence, and the virtue of Kan is difficulty. It is slightly different from the other trigrams; but in terms of its function, it also converges with the virtues of the other trigrams.

離，麗也。日月麗乎天，百穀草木麗乎土，重明以麗乎正，乃化成天下。本義 釋卦名義。程傳 “離”，麗也，謂附麗也。如“日月則麗於天”，“百穀草木”則“麗於土”，萬物莫不各有所麗。天地之中，無無麗之物。在人當審其所麗，麗得其正，則能“亨”也。“重明以麗乎正”，以卦才言也。上下皆離，重明也。五二皆處中正，“麗乎正”也。君臣上下，皆有明德而處中正，可以化天下成文明之俗也。

The Commentary on the Judgment says: The hexagram Li represents attachment. The sun and moon are attached to the sky, and all grains and plants are attached to the earth; the two luminous elements above and below are attached to the proper position, thus enabling them to enlighten the world and establish civilized customs. Zhu Xi's "Benyi" says that this passage explains the meaning of the hexagram's name. Cheng Yi's "Yichuan Commentary on the Changes" says: "Li" means "li," which means attachment. For example, the sun and moon are attached to the sky, and all grains and plants are attached to the earth; all things have their own attachments; there is nothing in the universe that is not attached to something. When applied to human beings, one should carefully choose the object of attachment. If one attaches oneself to the proper thing, one will achieve success. "Chongming yi li hu zhen" refers to the quality of the hexagram: the upper and lower trigrams are both Li, so they are double brightness; the lines six two and nine five are in the center and proper position, so they are "attached to the proper position." If the ruler and subjects all have bright virtue and remain in the center and proper position, they can enlighten the world and establish civilized customs.

集說 項氏安世曰：“日月麗乎天”而成明，“百穀草木麗乎土”而成文。故離為文，又為明。齊氏夢龍曰：龜山楊氏云：火無常形，麗物而有形，最得本旨。人之生也。得水為精，得火為神，其合也。氣聚而形成於有其分也，氣散而神泯於無。蓋精所以為形，而神麗於形者也。天地，形之大者也。日月麗天，百穀草木麗土，其神之發見而可見者也。案 項氏齊氏說，則是陽麗乎陰，而以為陰麗乎陽者，非矣。唯張子《正蒙》之說得之。

The collected interpretations cite Xiang Anshi's view: the sun and moon rely on the heavens to form brightness, while all grains and grasses rely on the earth to form their appearance. Therefore, the trigram Li takes both the meaning of appearance and brightness. The collected interpretations also cite Qi Menglong's view: Master Yang Shi of Guishan once said that fire has no fixed form, and it only takes shape when attached to something else. This explanation best captures the essence of the trigram Li. Human birth depends on water to become essence, and on fire to become spirit; when gathering, the qi condenses to form the physical body in the state of being, and when separating, the qi disperses and the spirit vanishes into the state of non-being. Basically, essence is used to form the body, while spirit relies on the body. Heaven and earth are the largest forms, with the sun and moon relying on the heavens and grains and grasses relying on the earth. These are exactly the places where spirit is revealed and visible. Li Guangdi comments: according to Xiang Anshi and Qi Menglong, they are saying that yang relies on yin; those who think it is yin relying on yang are wrong. Only Zhang Zai's explanation in his work Zheng Meng is correct.

柔麗乎中正故亨，足以畜牝牛吉也。本義 以卦體釋卦辭。集說 項氏安世曰：“重明以麗乎正”，此統論一卦之義，以釋卦名也。“柔麗乎中正”，此以二五成卦之爻釋卦辭也。胡氏炳文曰：坎之剛中，九五分數多，故九五曰“坎不盈”，卦辭釋“有孚”。亦曰“水流而不盈”。離之中正，六二分數多，故卦辭曰“畜牝牛吉”，而六二爻辭亦曰“黃離元吉”

The Commentary on the Judgment says: Yin and flexibility are attached to the middle and proper position, thus achieving smoothness and success, sufficient to be as gentle and auspicious as raising a heifer. Zhu Xi's "Benyi" says that this sentence uses the "structure of the hexagram" to explain the hexagram statement. Collected Commentaries cite Xiang Anshi saying: "Bright and clear, shining upon the proper position" is a comprehensive explanation of the meaning of the entire hexagram, used to explain the name of the hexagram; "flexibility attached to the middle and proper position" is using the two lines, six two and nine five, which are the essential lines of the hexagram, to explain the hexagram statement. Collected Commentaries also cite Hu Bingwen saying: The Kan hexagram discusses the virtue of Yang strength residing in the center, and the weight of the nine five line is greater, so the line statement of nine five says "the kan is not full," and when explaining "having sincerity" in the hexagram statement, it also says "water flows but is not full"; the Li hexagram discusses the virtue of flexibility, correctness and propriety, and the weight of the six two line is greater, so the hexagram statement says "raising a heifer is auspicious," and the line statement of six two also says "the yellow Li is originally auspicious."

咸，感也。本義 釋卦名義。集說 劉氏牧曰：卦以《咸》名，而《彖傳》以“感”釋其義者，聖人之微旨，欲明感物之無心也。張子曰：萬物本一，故一能合異，以其能合異，故謂之“感”，若非有異，則無合，天地乾坤，陰陽也，二端故有感，本一故能合。

The Commentary on the Judgment says: The hexagram Xian is aboutsympathetic response (response). Zhu Xi's "Benyi" states that this sentence explains the meaning of the hexagram's name. Collected Sayings cite Liu Mu saying: The hexagram is named Xian, but the Commentary on the Judgment uses the character "gǎn" (response) to explain its meaning. This contains the subtle intention of the sage, aiming to highlight that when responding to external things, there is no preconceived mind. Collected Sayings also cite Zhang Zai saying: All things in their origin are one, so this "one" can bring together what is different. Precisely because it can bring together what is different, it is called "gǎn" (response). If there were no differences to begin with, there would be no possibility of coming together. Heaven and Earth, Qian and Kun, in the end are just Yin and Yang: with these two extremes, there is response; because the origin is one, there is harmony.

邱氏富國曰：“咸”者感也，所以感者心也，無心者不能感，故“咸”加“心”而為“感”。有心於感者，亦不能咸感，故“感”去“心”而為“咸”。“咸”，皆也，唯無容心於感，然後無所不感，聖人以《咸》名卦，而《彖》以“感”釋之，所以互明其旨也。王氏應麟曰：咸之感無心，感以虛也。兌之說無言，說以誠也。

The collected interpretations cite Qiu Fuguo's view: "Xian" means feeling, and what is used to connect or communicate is the mind; things without a mind cannot feel, so the character "Xian" with the "heart" component becomes "Gan" meaning feeling. However, a person who intentionally seeks to feel cannot achieve universal feeling, so the character "Gan" without the "heart" component becomes "Xian." "Xian" means all, universal, and only when private intentions are not placed in the process of communication can one feel everything. The sage named the hexagram "Xian" and the Commentary on the Judgment used "Gan" to explain it, precisely to mutually clarify this meaning. The collected interpretations also cite Wang Yinglin's view: the feeling in "Xian" is without preconceived intention, relying on inner stillness; the joy in "Dui" is without need for words, relying on inner sincerity.

柔上而剛下，二氣感應以相與，止而說，男下女，是以亨利貞，取女吉也。本義 以卦體卦德卦象釋卦辭。或以卦變言“柔上”“剛下”之義，曰《咸》自《旅》來，柔上居六，剛下居五也，亦通。

The Commentary on the Judgment says: Yin and flexibility ascend while Yang and strength reside below; the two energies of Yin and Yang interact and are harmonious with each other. The lower trigram is艮 (mountain), indicating stillness, while the upper trigram is兑 (lake), indicating joy. The man is in a position of subordination to the woman, so the Hexagram Statement says it is smooth and favorable to maintain the correct path, and marrying a wife brings good fortune. Zhu Xi's "Ben Yi" says that this passage explains the Hexagram Statement by using the "structure of the hexagram," "virtue of the hexagram," and "symbolism of the hexagram." Others use the concept of "change of the hexagram" to explain the meaning of "flexibility above and strength below," saying that the Hexagram of Xian comes from the Hexagram of Lu, with flexibility occupying the sixth position and strength descending to the fifth position; this explanation is also reasonable.

程傳 “咸”之義感也，在卦則柔爻上而剛爻下，柔上變剛而成兌，剛下變柔而成艮。陰陽相交，為男女交感之義。又兌女在上，艮男居下，亦柔上剛下也。陰陽二氣相感相應而和合，是“相與”也。止而說，止於說為堅愨之意。艮止於下，篤誠相下也，兌說於上，和說相應也。以男下女，和之至也。相感之道如此，是以能亨通而得正。“取女”如是則“吉”也。卦才如此，大率感道利於正也。

Cheng Yi in his commentary Yichuan's Commentary on the Changes says: "Xian" means feeling or response. In terms of the hexagram, it refers to a yao of flexibility moving upward and a yao of strength moving downward: the flexible yao moving upward changes into Dui (Lake), and the strong yao moving downward changes into Gen (Mountain). The intermingling of yin and yang signifies the mutual response between male and female. Moreover, Dui represents a young maiden above, and Gen represents a young man below, again showing flexibility above and strength below. The mutual interaction of yin and yang energies leads to harmony, which is called "xiangyu" (mutual response). "Zhi er shuo" (stopping and joy) means stopping at joy, implying firmness and sincerity: Gen stopping below signifies sincerity and humility in being beneath others; Dui expressing joy above signifies harmonious and joyful response. The male yielding to the female below represents harmony to the utmost. The way of mutual response is thus able to achieve smoothness and correctness; following this way in marriage brings good fortune. The nature of this hexagram is thus, in general, that the way of response should be based on upholding correctness.

集說 王氏肅曰：山澤以氣通，男女以禮感。男而下女，初婚之所以為禮，取女之所以為吉也。馮氏當可曰：“柔上”“剛下”，“感應”“相與”，所以為“亨”。“止而說”，所以“利貞”。“男下女”，所以“取女吉”也。王氏申子曰：“止而說”者，謂艮止不動，而意氣自相和說，乃所謂感。不止而動，則是出於作為，非感也，故六爻皆欲其靜。蔡氏清曰：卦體卦德卦象三段意，皆歸於“咸”之一字內。而所謂“亨利貞，取女吉”者，義蓋從此而出，故《本義》以通釋卦名卦辭。

Collective commentary cites Wang Su's view: mountains and marshes communicate through qi, and men and women connect through ritual. The man being in a lower position than the woman is precisely the reason why the initial marriage is in accordance with ritual and why taking a wife brings good fortune. Collective commentary cites Feng Dangke's view: "Soft on top" and "hard below" and "response and mutual interaction" are the basis of "smoothness"; "stopping yet being joyful" is the basis of "favorable uprightness"; "man below woman" is the basis of "taking a wife brings good fortune." Collective commentary cites Wang Shenzi's view: what is meant by "stopping yet being joyful" is that the mountain stops and remains still, while feelings naturally become harmonious, which is called response; if one cannot stop and acts recklessly, it is artificial and not genuine response, so all six lines of the Hexagram Xian wish for stillness. Collective commentary cites Cai Qing's view: the three meanings of the hexagram structure, hexagram virtue, and hexagram imagery all converge into the single character "Xian"; and the meaning of "smooth, favorable uprightness, taking a wife brings good fortune" arises precisely from here, so Zhu Xi's "Original Meaning" treats it as a passage that connects the hexagram name with the hexagram statement.

本義 極言感通之理。程傳 既言男女相感之義，復推極感道，以盡天地之理，聖人之用。天地二氣交感，而化生萬物，聖人至誠以感億兆之心，而天下和平。天下之心所以和平，由聖人感之也。觀天地交感化生萬物之理，與聖人感人心致和平之道，則“天地萬物之情可見矣”。感通之理，知道者默而觀之可也：

The original text here is missing several sentences from the Commentary on the Judgment, which state: "Heaven and Earth are moved and all things are generated; the sage moves the people's hearts and thus the world becomes peaceful. By observing what is moved, the nature of Heaven and Earth and all things becomes evident." It directly proceeds to the commentary. Zhu Xi's "Benyi" says that this explains the principle of mutual response to its fullest extent. Cheng Yi's "Yichuan Commentary on the Changes" says: after having explained the meaning of the mutual response between male and female, it further extends the principle of response to its utmost, in order to exhaust the principles of Heaven and Earth and the function of the sage. Heaven and Earth, through the mutual response of yin and yang energies, generate and nurture all things. The sage, with utmost sincerity, moves the hearts of millions of people, thus bringing peace to the world. The reason the people's hearts are peaceful is precisely because of the sage's moving them. By observing the principle of mutual response between Heaven and Earth that generates all things, and the method by which the sage moves people's hearts to achieve peace, the true nature of Heaven, Earth, and all things becomes evident. The principle of mutual response is something that those who understand the Way can grasp silently through contemplation.

集說 張子曰：能通天下之志者，為能感人心。聖人同乎人而無我，故和平天下，莫盛於感人心。鄭氏汝諧曰：天地萬物雖異位，其氣則一。聖人億兆雖異勢，其誠則一，觀其所感，而其情可見者，感生於情也。情出於正，然後知感通之理。張氏清子曰：“寂然不動”，性也。“感而遂通”，情也。於其所感而觀之，“而天地萬物之情”，可得而見矣。

The collected interpretations cite Zhang Zai saying: Only those who understand the hearts of people throughout the world can move the hearts of people. The sage is the same as the common person but without personal intentions, so to achieve peace throughout the world, nothing is more powerful than moving the hearts of people. The collected interpretations also cite Zheng Ruoxie saying: Although the heavens, earth, and all things are in different positions, their qi is the same; although the sage and millions of common people are in different positions, their sincerity is the same. Observing where they move can reveal the truth, because movement arises from emotion; emotion comes from correctness, then one understands the principle of mutual communication. The collected interpretations also cite Zhang Qingzi saying: The "Great Treatise" speaks of "silent and unmoving," which refers to nature; it speaks of "moved and then connected," which refers to emotion. By observing where it moves, the true nature of heaven, earth, and all things can be seen.

恆，久也。剛上而柔下，雷風相與，巽而動，剛柔皆應，恆。本義 以卦體卦象卦德釋卦名義。或以卦變言“剛上”“柔下”之義，曰《恆》自《豐》來，剛上居二，柔下居初也，亦通。

The Commentary on the Judgment says: The hexagram "Constant" signifies constancy. Yang is above and Yin is below, thunder and wind support each other, yielding yet active, with the strong lines and the weak lines corresponding in pairs, thus forming constancy. Zhu Xi's "Basic Meaning" states that this passage explains the meaning of the hexagram name by means of the structure of the hexagram, its symbolic imagery, and its moral qualities. Others use the concept of "change of hexagrams" to explain "Yang above and Yin below," saying that the hexagram "Constant" originates from the hexagram "Abundance," with the Yang line moving up to occupy the second position and the Yin line moving down to occupy the first position; this interpretation is also reasonable.

程傳 “恆”者，長久之義也。卦才有此四者，成恆之義也。“剛上而柔下”，謂乾之初上居於四，坤之初下居於初，剛爻上而柔爻下也。二爻易處則成震巽，震上巽下，亦“剛上而柔下”也。剛處上而柔居下，乃恆道也。“雷風相與”，雷震則風發，二者相須，交助其勢，故云“相與”，乃其常也。“巽而動”，下巽順，上震動，為以巽而動。

Cheng Yi in Yichuan's Commentary on the Changes says: "Heng" means enduring or lasting. A hexagram achieves the meaning of Heng when it possesses the following four qualities. "The strong above and the yielding below" refers to the first line of Qian moving up to the fourth position and the first line of Kun moving down to the first position, with the strong line above and the yielding line below. When these two lines exchange positions, they become Zhen above and Xun below, which also represents "the strong above and the yielding below." Having the strong above and the yielding below is the way of constancy. "Thunder and wind interacting" means that when thunder moves, wind follows, and they rely on each other, supporting and enhancing each other's power, hence "interacting," which is their usual state. "Xun and moving" refers to the lower trigram being Xun (yielding) and the upper trigram being Zhen (thunder), combining to mean acting with yielding and movement.

天地造化恆久不已者，順動而已。“巽而動”，常久之道也。動而不順，豈能常也。“剛柔皆應”，一卦剛柔之爻皆相應。剛柔相應，理之常也。此四者《恆》之道也，卦所以為《恆》也。集說 鄭氏汝諧曰：《咸》與《恆》，皆剛柔相應。《咸》不著其義，《恆》則曰“剛柔皆應”。《咸》無心，《恆》有位也。有位而剛柔相應，其理也。無心而剛柔相應，其私也。能識時義之變易，斯可言《易》矣。

Cheng Yi continued to say: The reason heaven and earth have continued to change without ceasing is merely that they move in accordance with the way of things. "Being flexible and moving" is the way to maintain constancy and duration. If action is not in accordance with the way, how can it be long-lasting? The phrase "both yao (lines) are in correspondence" refers to the mutual correspondence between the yang and yin lines within a hexagram. The correspondence between yang and yin is the natural principle. These four points are the meaning of the hexagram of "Constancy," and also the reason why this hexagram is called "Constancy." The collected interpretations cite Zheng Ruoxie's saying: Both the hexagram of "Sensation" and "Constancy" have the structure of mutual correspondence between yang and yin lines, but the hexagram of "Sensation" does not emphasize this aspect, while the hexagram of "Constancy" says "both yao are in correspondence." This is because the hexagram of "Sensation" refers to spontaneous sensation without deliberate intent, while the hexagram of "Constancy" refers to each line having its proper position. When each line has its proper position and yang and yin lines correspond, this is in accordance with the correct principle. If spontaneous sensation is to emphasize the correspondence between yang and yin lines, it would fall into private intention. Only by understanding the change of time and meaning can one talk about the Book of Changes.

恆亨無咎，利貞，久於其道也。天地之道，恆久而不已也。本義 恆固能“亨”且“無咎”矣。然必利於正，乃為久於其道，不正則久非其道矣。天地之道，所以常久，亦以正而已矣。程傳 恆之道可致“亨”而無過咎，但所恆宜得其正，失正則非可恆之道也，故曰“久於其道”。“其道”，可恆之正道也。“不恆其德”，與恆於不正，皆不能亨而有咎也。天地之所以不已，蓋有恆久之道，人能恆於可恆之道，則合天地之理也。

The Commentary on the Judgment says: Perseverance can achieve success without error, and it is also favorable to maintain the right path, because it is maintaining the proper way for a long time. The way of heaven and earth is to be constant and unceasing. Zhu Xi's "Benyi" says: Perseverance inherently can achieve success and have no faults, but it must be favorable to maintain the right path in order to be considered as maintaining the proper way for a long time; if it is not right, then long duration is not the proper way. The reason why the way of heaven and earth can be constant and enduring is also only because of the character of uprightness. Cheng Yi's "Yichuan Commentary on the Changes" says: The way of perseverance can lead to success without error, but what is being persevered must be in accordance with uprightness; if uprightness is lost, then it is not the way that can be persevered, so it says "long in its way." "Its way" is the upright way that can be persevered. If there is the fault of not being constant in virtue, and also the fault of persevering in an unrighteous matter, both cannot achieve success and will certainly result in faults. The reason why heaven and earth continue without ceasing is because they have the way of perseverance; when a person can maintain the way that can be persevered, he conforms to the principles of heaven and earth.

利有攸往，終則有始也。程傳 天下之理，未有不動而能恆者也。動則終而復始，所以恆而不窮。凡天地所生之物，雖山嶽之堅厚，未有能不變者也。故恆非一定之謂也，一定則不能恆矣。唯隨時變易，乃常道也，故云“利有攸往”。明理之如是，懼人之泥於常也。集說 朱氏震曰：“易，窮則變，變則通，通則久。”《恆》非一定而不變也，隨時變易，其恆不動，故“利有攸往”。

The Commentary on the Judgment says: It is advantageous to go somewhere because a period has ended and a new beginning has emerged. Cheng Yi in his Commentary on the Changes says: The principles of the world are such that nothing can endure long without movement. Once movement occurs, it leads to completion and renewal, thus achieving enduring continuity. All things born from heaven and earth, even those as solid and heavy as mountains, cannot remain unchanged. Therefore, the concept of 'constant' does not mean being fixed and unmoving; if something is fixed, it cannot be constant. Only by adapting to changing circumstances can there be true constancy, hence the statement 'it is advantageous to go somewhere'. Confucius clarified this point to prevent people from rigidly clinging to the idea of 'constant' as meaning immobility. A collection of interpretations cites Zhu Zhen's words: The Great Treatise states 'the Book of Changes, when exhausted, changes; when it changes, it becomes unblocked; when it becomes unblocked, it endures'. The hexagram 'Constant' does not mean fixed and unchanging, but rather adapting to change. Its essential nature remains unshaken, hence the statement 'it is advantageous to go somewhere'.

《朱子語類》云：《恆》非一定之謂，一定則不能《恆》矣。體之常。所以為用之變。用之變，乃所以為體之常。趙氏汝棋曰：所貴於攸往者，謂事雖有終，我行不已。則終者，復有始，所以體天地之道也。日月得天而能久照，四時變化而能久成，聖人久於其道而天下化成，觀其所恆，而天地萬物之情可見矣。本義 極言恆久之道。

The collected interpretations cite Zhu Xi's Sayings: The hexagram "Heng" does not mean being fixed and unmoving; if something is fixed, it cannot be enduring. The constant nature of the essence is precisely to meet the changes in function; the changes in function are precisely to realize the constant nature of the essence. The collected interpretations also cite Zhao Ru Mei's saying: The emphasis on "having a direction" is because although things may have an end, I continue moving forward, so the place of ending will have another beginning, thus embodying the way of heaven and earth. The Commentary on the Judgment continues: The sun and moon obtain the principle of heaven's movement and thus can shine for a long time; the four seasons change and thus can sustain all things; the sage remains steadfast in his way and thus the world receives education and customs are formed; by observing what they hold constant, the true nature of heaven, earth, and all things becomes evident. Zhu Xi's original meaning says that this explains the principle of enduring to its utmost.

程傳 此極言常理，“日月”，陰陽之精氣耳。唯其順天之道，往來盈縮，故能久照而不已。“得天”，順天理也。“四時”，陰陽之氣耳。往來變化，生成萬物，亦以得天，故常久不已。聖人以常久之道行之有常，而天下化之以成美俗也。“觀其所恆”，謂觀日月之久照，四時之久成。聖人之道，所以能常久之理。觀此，則“天地萬物之情理可見矣”。天地常久之道，天下常久之理，非知道者孰能識之？集說 蘇氏軾曰：非其至情者，久則厭矣。

Cheng Yi in Yichuan's Commentary on the Changes says: This explains the principle of constancy to its extreme. "The sun and moon" are merely the refined qi of yin and yang. They can shine continuously and never cease because they follow the heavenly order in their waxing and waning. "To receive the heavenly way" means to follow the heavenly principle. "The four seasons" are also merely the qi of yin and yang, which change and transform, giving birth to all things. They also last continuously because they follow the heavenly principle. The sage applies the constant and enduring way in his actions, following established norms, thus influencing the world and forming good customs. "Observing what is constant" refers to observing why the sun and moon can shine continuously, why the four seasons can last continuously, and why the sage's way can endure. By observing these, the principles of heaven and earth and all things become visible. The enduring way of heaven and earth, the enduring principle of the world, who other than those who truly understand the way can recognize? The collected commentary cites Su Shi saying: Things not arising from the utmost sincerity will eventually become tiresome with time.

《朱子語類》云：物各有個情，有個人在此。決定是有個惻隱羞惡是非辭讓之情，性只是個物事，情卻多般，或起或滅，然而頭面卻只一般，長長恁地，這便是“觀其所恆”，而“天地萬物之情可見”之義。龔氏煥曰：“利貞久於其道”，體常也。“利有攸往，終則有始”，盡變也。體常而後能盡變，盡變亦所以體常。天地萬物所以常久者，以其能盡變也。

The "Collected Sayings" cite Master Zhu's words: All things have their own nature. For example, if there is a person here, he must certainly have these four kinds of feelings: compassion, shame and aversion, right and wrong, and propriety and humility. Nature is a single, unified thing, while feelings are many and change constantly, arising and vanishing suddenly; yet their appearance remains the same, enduring forever — this is the meaning of "observing its constant nature" and "the feelings of heaven and earth and all things can be known." The "Collected Sayings" also cite Gongs Huan: "Li Zhen" means to remain steadfast in the constant principle; "Li you you wang" means to exhaust the changing aspects. To remain steadfast in the constant allows one to exhaust the changing; and to exhaust the changing is precisely for the purpose of remaining steadfast in the constant. Heaven and earth and all things can endure forever because they are able to exhaust change.

陳氏琛曰：即其恆久之理而觀之，則“天地萬物之情可見矣”。蓋大氣渾淪充塞，而太極為之綱維主張。氣有參差，而理無不一。故天高地下，萬物散殊，不特其聲色貌象常久如此，而其德性功用，亦亙萬古而不易。少有變易，則為怪異不祥矣。此可見天地萬物之情，皆有恆也。

Collecting various interpretations, it is said that by observing the constant principles, the true nature of heaven, earth, and all things becomes visible. Originally, the vital energy is unified and fills the universe, with the Taiji acting as the framework and the master. Although the distribution of energy varies, the principles remain the same. Therefore, heaven is above, earth is below, and all things are scattered yet each has its own differences; not only do their sounds, colors, forms, and appearances remain constant over time, but their virtues and functions also extend through all ages without change. Any change would result in abnormal and ominous events. From this, we can see that the true nature of heaven, earth, and all things all contain the concept of 'constant' (恒).

案 釋“利貞”云“久於其道”，則居所不遷之謂也。釋“利有攸往”云“終則有始”，則動靜不窮之謂也。然兩義並行，初不相悖。動靜雖不窮，而所謂居所不遷者，未嘗變也。然則天地之道，恆久不已，與終則有始之義，一而已矣。下文天地日月，即根此意而申明之。

Li Guangdi remarked: explaining "li zhen" with "jiu yu qi dao" refers to staying in one's proper position without moving; explaining "li you you wang" with "zhong ze you shi" refers to the cycle of motion and stillness that never ends. However, these two meanings are parallel and not contradictory: although motion and stillness cycle endlessly, the aspect of staying in one's proper position without moving has not changed. Thus, looking at it this way, the way of heaven and earth is constant and unceasing, which is essentially the same as the meaning of "zhong ze you shi." The following discussion about heaven, earth, sun, and moon is precisely an elaboration and explanation of this idea.

“日月得天而能久照”者，恆久不已也。“四時變化而能久成”者，終則有始也。日月為之體，四時為之用，四時者日月之所為，合之皆天地之道也。聖人久於其道，如日月之得天而久照，化天下而成之，如四時之變化而久成，此恆道之大者也。

Li Guangdi continued saying: "The sun and moon gain the heavens' favor and thus can shine continuously," referring to the aspect of continuity; "the four seasons change and thus can achieve enduring results," referring to the aspect of cyclical renewal. The sun and moon represent their essence, while the four seasons represent their function; the movement of the four seasons is precisely the result of the sun and moon's movement. Together, they embody the way of heaven and earth. The sage maintains his Dao for a long time, just as the sun and moon follow the heavenly order and shine continuously; governing the world and cultivating customs, just as the four seasons change and bring about enduring results for all things. This is the great aspect of the enduring Dao.