the lower section of the zhuang commentary on the revolution hexagram

革，水火相息，二女同居，其志不相得，曰革。本義 以卦象釋卦名義，大略與《睽》相似。然以相違而為《睽》，相息而為《革》也。“息”，滅息也，又為生息之義，滅息而後生息也。程傳 澤火相滅息，又二女志不相得，故為《革》。“息”為止息，又為生息，物止而後有生，故為生義。《革》之“相息”，謂止息也。

The Commentary on the Judgment says: The卦 of Revolution, represents water and fire extinguishing each other, with two women living together but with conflicting intentions, hence it is called Revolution. Zhu Xi's "Basic Meaning" says: This uses the "image" to explain the meaning of the卦 name, generally similar to the卦 of Estrangement; however, mutual opposition leads to Estrangement, while mutual extinguishing leads to Revolution. "息" means extinguishing, but also implies generation and renewal—first extinguishing, then new generation arises. Cheng Yi's Yichuan Commentary on the Changes says: The marsh and fire mutually extinguish each other, combined with two women having conflicting intentions, thus forming the卦 of Revolution. "息" means stopping, but also implies growth; things cease and then new growth emerges, hence containing the meaning of growth. The "mutual extinguishing" mentioned in the卦 of Revolution refers to cessation.

集說 朱氏震曰：兌澤離火，而《彖》曰“水火”，何也？曰：坎兌一也。澤者水所鍾，無水則無澤矣，坎上為雲，下為雨。上為雲者，澤之氣也。下為雨，則澤萬物也。故《屯》、《需》之坎為雲，《小畜》之兌亦為雲。坎為川，《大畜》之兌亦為川。坎為水，《革》兌亦為水。坎陽兌陰，陰陽二端，其理則一，知此始可言象矣。

Collecting sayings cite Zhu Zhen's explanation:兑 represents a marsh, and离 represents fire, yet the Commentary on the Judgment refers to "water and fire." Why is this so? The answer is: Kan and Dui are fundamentally of the same category. A marsh is a place where water gathers; without water, there is no marsh. Kan above represents clouds, and Kan below represents rain; when Kan is above, it is the rising vapor from the marsh, and when Kan is below, it is the rain that moistens all things. Therefore, in the hexagrams屯 and 需, Kan takes the image of clouds; in 小畜, Dui also takes the image of clouds. Kan can also take the image of a river, and in 大畜, Dui also takes the image of a river. Kan is water, and in 革, Dui is also water. Kan belongs to yang, and Dui belongs to yin. Although yin and yang are divided into two extremes, their principles are consistent. Only by understanding this can one discuss the images of the hexagrams.

《朱子語類》云：《革》之《象》不曰澤在火上，而曰“澤中有火”，蓋水在火上，則水滅了火，不見得火炎則水涸之義。澤中有火，則二物並在，有相息之象。李氏舜臣曰：不同行，不過有相離之意，故止於《睽》。不相得，則不免有相剋之事，故至於《革》。胡氏炳文曰：《既濟》水在火上，不曰相息者何也？坎之水，動水也，火不能息之。澤之水，止水也，止水在上而火炎上，故息。

The collected interpretations cite Master Zhu's "Classical Sayings": The "Great Image" of the "Revolution" hexagram does not say "the marsh is above the fire," but rather "the fire is in the marsh," because water is above the fire, and the water would extinguish the fire, thus failing to show the meaning that the fire burns up the water until it dries. When fire is in the marsh, both elements coexist, thus producing the image of mutual extinguishing. The collected interpretations also cite Li Shunshen's view: The "Strife" hexagram speaks of two women "not walking together," which only implies mutual separation, so it stops at "Strife." This hexagram speaks of "not getting along," which inevitably leads to mutual attack, thus developing into "Revolution." The collected interpretations also cite Hu Bingwen's view: "The Completed" hexagram is also water above fire, but it does not say "mutual extinguishing," because the water of Kan is flowing water, which fire cannot dry up; the water of泽 is still water, and the still water is above while the flame rises upward, thus extinguishing each other.

巳日乃孚，革而信之，文明以說，大亨以正，革而當，其悔乃亡。本義 以卦德釋卦辭。程傳 事之變革，人心豈能便信，必終日而後孚。在上者於改為之際，當詳告申令。至於“巳日”，使人信之，人心不信，雖強之行，不能成也。先王政令，人心始以為疑者有矣。然其久也必信，終不孚而成善治者，未之有也。

The Commentary on the Judgment says: It is only on the day of Si that people come to believe in it, meaning that after a change, people only then accept it; the brightness of culture and the joy of harmony lead to great success while maintaining the principle of uprightness; when the change is appropriate, regret will vanish. Zhu Xi's "Benyi" says: This uses the "hexagram virtue" to explain the hexagram statement. Cheng Yi's "Yichuan Commentary on the Changes" says: When there is a change in affairs, people's hearts cannot immediately believe in it; they must wait for some time before they come to believe. Those in authority when making changes should explain it thoroughly and issue repeated orders until the day of Si, so that people will believe. If people's hearts do not believe, even if forced, it cannot be accomplished. The policies of the former kings sometimes initially caused doubts, but over time people inevitably came to believe. There has never been a case where people never trusted it yet still achieved good governance.

“文明以說”，以卦才言《革》之道也。離為文明，兌為說，文明則理無不盡，事無不察。說則人心和順，革而能照察事理。和順人心，可致大亨而得貞正。如是變革得其至當，故“悔”“亡”也。天下之事，《革》之不得其道，則反致弊害，故《革》有悔之道。唯《革》之至當，則新舊之“悔”皆“亡”也。

Cheng Yi continued saying: "Civilization brings joy," which explains the meaning of the hexagram "Gai" (Change). Li represents cultural brilliance and clarity, while Dui represents harmony and joy. Civilization ensures that matters are fully understood and affairs are clearly discerned, while harmony ensures that people's hearts are in accord. When change is accompanied by clear understanding and harmonious hearts, it can achieve great success and maintain proper rectitude. In this way, change is extremely appropriate, so "regret" is eliminated. The affairs of the world, if change is not carried out in the right way, may instead lead to harm, so change inherently carries the possibility of regret. Only when change is carried out with perfect appropriateness can both old and new regrets be completely eliminated.

案 “文明以說，大亨以正”，兩“以”字，上句重在文明，蓋至明則事理周盡，故以此而順人心，有所更改，則無不宜也。下句重在正，蓋其大亨也，以正行之，則無不順也。凡《彖傳》用“以”字者，文體正倒，皆可互用。如“順以動”，及“動而以順行”，其義一也。

Li Guangdi remarked: In the two sentences "civilization with brightness, great prosperity through correctness," the word "with" in the first sentence emphasizes "civilization"—because it is extremely clear and discerning, the principles and affairs are fully and thoroughly understood, and using this to harmonize with people's hearts, any changes will be appropriate. In the second sentence, the emphasis is on "correctness"—thus achieving great prosperity, by promoting through the correct path, there is nothing that will not be smooth. Whenever the "with" is used in the Commentary on the Judgment, the sentence structure can be reversed, for example, "smoothness with movement" and "movement and then proceeding with smoothness," which mean the same thing.

天地革而四時成，湯武革命，順乎天而應乎人，革之時大矣哉。本義 極言而贊其大。程傳 推《革》之道，極乎天地變易，時運終始也。天地陰陽推迂變易而成四時，萬物於是生長成終，各得其宜，《革》而後四時成也。時運既終，必有革而新之者。王者之興，受命於天，故易世謂之“革命”。湯武之王，上順天命，下應人心，“順乎天而應乎人”也。天道變改，世故遷易，《革》之至大也。故贊之曰“革之時大矣哉！”

The Commentary on the Judgment says: Heaven and Earth undergo transformation, leading to the formation of the four seasons. King Tang of Shang and King Wu of Zhou transformed the mandate of heaven. They acted in accordance with the will of heaven above and responded to the hearts of people below. The time of transformation is indeed great. Zhu Xi's "Benyi" says: This is an open and strong praise of its grandeur. Cheng Yi's "Yichuan Commentary on the Changes" says: When the principles of the hexagram "Geh" are taken to their extreme, they speak of the transformation of heaven and earth and the beginning and end of the times. Heaven and earth, through the movement and change of yin and yang, form the four seasons. Thus, all things grow and mature, each in its proper place. It is precisely through transformation that the four seasons come into being. When the times have ended, there must be someone who brings about change and renewal. The rise of a king comes from receiving a great mandate from heaven, so changing dynasties is called "revolution." King Tang of Shang and King Wu of Zhou became kings by following the mandate of heaven above and responding to the hearts of people below, which is called "following heaven and responding to people." The transformation of heaven's way and the change of worldly affairs show that the hexagram "Geh" is extremely grand, hence the exclamation "the time of transformation is indeed great."

集說 《朱子語類》云：《革》是更革之謂，到這裡須盡翻轉更變一番，所謂上下與天地同流，豈曰小補之哉。小補之者，謂扶衰救弊，逐些補緝，如錮露家事相似。若是更革，則須徹底從新鑄造一番，非止補其罅漏而已。

Collected Commentaries cite Master Zhu's Sayings: The hexagram "Gé" means transformation and change. At this stage, a complete reversal and thorough change is necessary, as said in the "Mencius" "To be in harmony with heaven and earth above and below, is it merely a small remedy?" The so-called minor repairs are to support decline and remedy evils, patching things up bit by bit, like a pot mender handling household affairs. But if it is a transformation, then one must completely recast it anew, not merely patch its cracks and flaws.

鼎，象也。以木巽火，亨飪也。聖人亨以享上帝，而大亨以養聖賢。本義 以卦體二象釋卦名義，因極其大而言之。享帝貴誠，用犢而已。養賢則饔飧牢禮，當極其盛，故曰“大亨”。

The Commentary on the Judgment says: The Hexagram of the Cauldron takes its image from the cauldron. Putting firewood into the fire is to cook. The sage cooks to offer sacrifices to the Supreme Deity, and also cooks extensively to honor the virtuous. Zhu Xi's "Ben Yi" says: This uses the structure of the hexagram and the images of the upper and lower trigrams to explain the meaning of the hexagram name, and then extends its function to its greatest extent. Sacrificing to the Supreme Deity values sincerity and respect, and a single calf is enough; honoring the virtuous requires elaborate food and ceremonial offerings, and should be as abundant as possible. Therefore, it is said "greatly prosperous."

程傳 卦之為《鼎》，取鼎之象也。鼎之為器，法卦之象也。有象而後有器，卦復用器而為義也。“鼎”，大器也，重寶也。故其制作形模，法象尤嚴。鼎之名正也，古人訓方，方實正也。以形言，則耳對植於上，足分峙於下。周圓內外，高卑厚薄，莫不有法而至正。至正然後成安重之象，故鼎者法象之器，卦之為《鼎》，以其象也。“以木巽火”，以二體言鼎之用也。“以木巽火”，以木從火，所以“亨飪”也。鼎之為器，生人所賴至切者也。極其用之大，則“聖人亨以享上帝”，“大亨以養聖賢”。“聖人”，古之聖王，“大”言其廣。

Cheng Yi in Yichuan's Commentary on the Changes says: This hexagram is called the "Ding" because it takes the image of the Ding. The Ding itself was made in imitation of the hexagram's image. First there was the hexagram, then the object was created, and the hexagram then used the object to express its meaning. The Ding is a great vessel, a precious treasure of the state, so its form was made especially rigorous according to the hexagram's image. The meaning of the word "Ding" is "correctness"—ancients interpreted "Ding" as "fang," which means "correctness." In terms of form, the two handles are symmetrically upright on top, the three legs are spread apart below, and the entire body's roundness, height, thickness, and thinness all conform to rules and are extremely correct. Only when it is extremely correct does it appear stable and solemn. Therefore, the Ding is an object made according to the hexagram's image, and this hexagram is called the "Ding" because of this image. "Using wood to assist fire" refers to the function of the upper and lower trigrams in relation to the Ding: putting wood into the fire is used for cooking food. The Ding is the most essential object for living people; when its function is taken to the utmost, it is "the sage uses it to offer to the Supreme Deity" and "greatly uses it to nourish sages and virtuous men." "Sage" refers to ancient sage kings, and "great" refers to its wide scope.

集說 蔡氏淵曰：祭之大者，無出於上帝。賓客之重者，無過於聖賢。案 釋名之後，繼以“享帝”“養賢”兩句，指明卦義之所主也，與《井》“養而不窮也”對觀之，便明。蓋彼主養民，此主享帝養賢。而享帝之實，尤在於養賢也。

Collective commentary cites Cai Yuan's saying: Among all sacrifices, none surpasses the worship of the Supreme Deity; among all guests, none is more esteemed than the sages and virtuous ones. Li Guangdi comments: After explaining the name of the hexagram, the phrases "worship the Deity" and "nurture the virtuous" are written to indicate the main meaning of this hexagram. Comparing it with the hexagram of the Well, which says "nurturing without exhausting," it becomes clear: the Well hexagram focuses on nurturing the people, while this hexagram focuses on worshiping the Deity and nurturing the virtuous; and the actual practice of worshiping the Deity particularly lies in nurturing the virtuous.

巽而耳目聰明，柔進而上行，得中而應乎剛，是以元亨。本義 以卦象卦變卦體釋卦辭。程傳 上既言鼎之用矣，復以卦才言。人能如卦之才，可以致“元亨”也。下體巽，為巽順於理，離明而中虛於上，為“耳目聰明”之象。凡離在上者，皆云“柔進而上行”。柔在下之物，乃居尊位，“進而上行”也。以明居尊而得中道，“應乎剛”，能用剛陽之

The Commentary on the Judgment says: Humble and wise, the yin and flexible moves forward and ascends, resides in the center and corresponds with the yang strength, thus achieving great success. Zhu Xi's "Benyi" says: This is explaining the hexagram statement by means of the "hexagram image," "hexagram transformation," and "hexagram structure." Cheng Yi's "Yichuan Commentary on the Changes" says: The previous passage has already explained the function of the ding (tripod), here it is discussed from the perspective of "hexagram talent": if a person possesses the quality of this hexagram, he can attract "original success and great passage." The lower trigram is Xun, representing humility and compliance with reason; Li is bright and the center is empty, residing above, which is the image of "clear hearing and sight." All instances where Li is in the upper trigram are said to be "flexible yin moving upward." Yin and flexible things are by nature located below, but now they are in a position of honor, which is "moving upward." To reside in a position of honor with wisdom and to be in the center, and also "correspond with the yang," one is able to employ the yang strength—there is a missing text in the original manuscript.

集說 單氏渢曰：巽以養下，則達聰而明目者也。“柔進而上行”，則不為驕亢者也。“得中而應剛”，則能養聖賢者也。劉氏曰：“得中而應乎剛”者，以柔居中，下應九二之剛，乃能用賢也。柔得尊位，卑巽以下賢，是以致“元亨”。張氏清子曰：上體離也，離為目，而兼耳言之者，蓋以六五為鼎耳而取也。

Collective commentary cites Dan Tong's explanation: by following the way of humility and modesty in serving those below, one can hear clearly and see far away, which is what the Book of Documents refers to as "brightening the four eyes and extending the four ears." "Flexible and advancing upward" means being in a high position without arrogance or self-importance. "Achieving the center and responding to the strong" means being able to honor the sages and virtuous ones. Collective commentary also cites Liu's explanation: "achieving the center and responding to the strong" refers to the sixth line, which is yin and flexible, occupying the central position of the upper trigram, and responding downward to the yang strength of the second line. Only then can one be able to employ the virtuous. When a yin and flexible person attains a position of honor, and yet humbly submits to the virtuous, this leads to "greatly prosperous." Collective commentary also cites Zhang Qingzi's explanation: the upper trigram is li, which in the Discourse on the Hexagrams is associated with the eye, but here the ear is also mentioned because the sixth line is taken as the ear of a tripod.

震，亨。本義 震有亨道，不待言也。震來虩虩，恐致福也。笑言啞啞，後有則也。本義 “恐致福”，恐懼以致福也，“則”，法也。程傳 《震》自有亨之義，非由卦才。“震來”而能恐懼，自修自慎，則可反致福吉也。“笑言啞啞”，言自若也。由能恐懼，而後自處有法則也。“有則”，則安而不懼矣，處《震》之道也。

The Commentary on the Judgment says: "Zhen, meaning thunder, is smooth and unimpeded." Zhu Xi's "Benyi" states: "The nature of Zhen inherently contains the way of smoothness and unimpededness, so there is no need for further explanation." The Commentary on the Judgment also says: "When thunder comes, there is fear," because fear can bring about good fortune; "laughter is cheerful," because after the event, one has established a standard of conduct. Zhu Xi's "Benyi" explains: "Fear leads to good fortune," meaning that fear can result in good fortune; "zhe" refers to a standard or regulation. Cheng Yi's "Yichuan Commentary on the Changes" says: The meaning of Zhen inherently includes the nature of smoothness and unimpededness, not derived from the hexagram's elements. When thunder strikes, one feels fear, which leads to self-cultivation and carefulness, and thus brings about good fortune. "Laughter is cheerful" means to laugh and speak freely. Because one first experiences fear, after the event, one establishes a standard of conduct; with a standard, one becomes secure and no longer fears, which is the meaning of being in the hexagram Zhen.

集說 董氏曰：“致福”雲者，見君子常以危為安也。“有則”雲者，見君子不以忽忘敬也。李氏過曰：“有則”，謂君子所履，出處語默，皆有常則，不以恐懼而變也。

The collected interpretations cite Dong's view: saying "bring blessings" shows that the gentleman always regards danger and caution as the foundation for maintaining security; saying "there is a standard" shows that the gentleman does not forget reverence and carefulness because of a momentary lapse. The collected interpretations also cite Li Guo's view: what is meant by "there is a standard" is that the gentleman's every action, whether in official service or retirement, in speech or silence, follows a constant standard, not changing even in times of fear.

震驚百里，驚遠而懼邇也。出可以守宗廟社稷，以為祭主也。本義 程子以為“邇也”下，脫“不喪匕鬯”四字，今從之。“出”，謂繼世而主祭也。或云，出即鬯字之誤。程傳 雷之震及於百里，遠者驚，近者懼，言其威遠大也。《彖》文脫“不喪匕鬯”一句，卦辭云“不喪匕鬯”，本謂誠敬之至，威懼不能使之自失。《彖》以長子宜如是，因承上文用長子之義通解之，謂其誠敬能“不喪匕鬯”，則君出而可以守宗廟社稷為祭主也。長子如是，而後可以守世祀承國家也。

The Commentary on the Judgment says: Thunder shakes and moves within a hundred li, causing people far away to be startled and those nearby to feel fear. The eldest son goes out and can guard the ancestral temple and state granary, serving as the master of the sacrifice. Zhu Xi's "Benyi" says: Chengzi believed that the words "er" (near) in the text were missing the four characters "bu sang bi chang" (not losing the sacrificial wine). We follow this interpretation. "Chu" refers to succeeding the king's position and taking charge of the sacrifice; some people also suggest that "chu" is a mistake for "chang." Chengyi's "Yichuan Commentary on the Changes" says: The thunder's movement reaches a hundred li, startling those far away and frightening those nearby, indicating its great power. The text of the Commentary on the Judgment is missing the phrase "bu sang bi chang." The hexagram statement says "bu sang bi chang," which originally refers to reaching the extreme of sincerity and reverence, so that even the shock of great power cannot make one lose composure. The Commentary on the Judgment considers the eldest son to be exactly like this, thus continuing the previous meaning of appointing the eldest son, explaining that if the eldest son can achieve "bu sang bi chang," then when the king goes out, he can guard the ancestral temple and state granary and serve as the master of the sacrifice. Only when the eldest son reaches this level can he preserve the ancestral sacrifices and shoulder the state's responsibilities.

集說 《朱子語類》云：《震》便自是“亨”，“震來虩虩”，是恐懼顧慮，而後便“笑言啞啞”。“震驚百里”。，便也“不喪匕鬯”。文王語已是解“震亨”了，孔子又自說長子事。邱氏富國曰：“驚”者，卒然遇之而動乎外。“懼”者，惕然畏之而變於中。

Collected Commentaries cite Master Zhu's Sayings: The hexagram Zhen itself naturally signifies "smoothness." "Zhen comes with fear and alarm" describes the fear and unease when thunder comes, looking around anxiously. Because of this initial caution, one can later "laugh and talk joyfully." When thunder shakes a hundred miles, one can still "not lose the dagger and wine." King Wen's hexagram statement has already explained "Zhen smoothness" clearly, and Confucius in the Commentary on the Judgment added the aspect of the eldest son leading the sacrifice. Collected Commentaries also cite Qiu Fuguo's saying: "Jing" refers to sudden encounter causing outward movement, while "ju" refers to vigilance and fear causing inner change. One is external, the other internal, differing in depth.

張氏清子曰；“出”者，即《說卦》“帝出乎震”之謂。“主”者，即《序卦》“主器莫若長子”之謂。若舜之烈風雷雨弗迷，可以出而嗣位矣。蔡氏清曰：懼深於驚，遠近之別也。楊氏啟新曰：乾者自強而已矣，而曰“惕”。震者動而已矣，而曰“懼”。惕之為強也，見惕之非惴懾也。懼之為動也，見懼之非驚恐也。

The collected interpretations cite Zhang Qingzi's statement: the term "out" refers to the "out" in the "Commentary on the Diagrams" which says "the Emperor comes forth from Zhen"; the term "master" refers to the "master" in the "Preface to the Sequence of Hexagrams" which says "none can be the master of the vessel more than the eldest son." For example, Yu Shun did not lose his way amidst fierce winds, thunder and rain, and thus was able to come forth and inherit the throne. The collected interpretations also cite Cai Qing's statement: fear is deeper than alarm, which is precisely the distinction between being far and being near. The collected interpretations also cite Yang Qixin's statement: Qian is merely self-strengthening, but the Line Statement says "evening vigilance"; Zhen is merely vigorous movement, but the Commentary on the Judgment says "fear." "Vigilance" is indeed the expression of strength, showing that vigilance is not trembling with fear; "fear" is indeed the expression of movement, showing that fear is not panic or terror.

艮，止也。時止則止，時行則行。動靜不失其時，其道光明。程傳 艮為止，止之道唯其時，行止動靜不以時，則妄也。不失其時，則順理而合義。在物為理，處物為義，動靜合理義，不失其時也，乃“其道”之“光明”也。君子所貴乎時，仲尼行止久速是也。艮體篤實，有光明之義。

The Commentary on the Judgment says: The hexagram "Gèn" signifies stopping. When it is appropriate to stop, one should stop; when it is appropriate to act, one should act. Neither movement nor stillness should miss their proper time, and this way is bright. Cheng Yi's Commentary on the Changes says: "Gèn" means stopping. The principle of stopping lies entirely in the concept of "time." If action or stopping, movement or stillness does not conform to the right time, it is mere folly. If one does not miss the proper time, then one follows reason and conforms to righteousness. In terms of things, this is called reason; in terms of dealing with affairs, it is called righteousness. When movement and stillness conform to reason and righteousness, one does not miss the proper time, and this is what is meant by "its way is bright." The gentleman values time above all. Confucius is an example, for he acted when it was appropriate to act, stopped when it was appropriate to stop, lingered when it was appropriate to linger, and acted quickly when it was appropriate to act quickly. The nature of "Gèn" is solid and sincere, and inherently contains the meaning of brightness.

集說 程子曰：“時止則止，時行則行”，時行對時止而言，亦“止其所也”。“動靜不失其時”，皆“止其所也”。張子曰：艮一陽為主於兩陰之上，各得其位，而其勢止也。《易》言“光明”者，多艮之象，著則明之義也。

The collected interpretations cite Master Cheng's saying: "When the time comes to stop, stop; when the time comes to move, move." "When the time comes to move" is said in contrast to "when the time comes to stop," but in reality it is still "staying in its proper place." As for "movement and stillness without losing their proper time," this is entirely about "staying in its proper place." The collected interpretations also cite Zhang Zai's statement: "Gèn" is a yang line that is in a dominant position over two yin lines, with each line occupying its proper place, so its momentum naturally comes to a stop. In the Book of Changes, wherever "brightness" is discussed, it mostly refers to the image of Gèn, taking the meaning that solidity and clarity can produce brightness.

《朱子語類》云：“時止則止，時行則行”，行固非止，然行而不失其理，乃所以為止也。問艮之象何以為“光明”。曰：定則明。凡人胸次煩擾，則愈見昏昧。中有定止，則自然光明，莊子所謂泰宇定而天光發是也。案 釋名之下，先著此四句，亦所以為釋辭之端。“時止則止”，則，所謂“艮其背不獲其身”也。“時行則行”，則所謂“行其庭不見其人”也。

Collected Commentaries cite Master Zhu's "Sayings": "When the time comes to stop, stop; when the time comes to move, move." Movement is certainly not stopping, yet moving without losing the principle is precisely what enables stopping. Someone asked: Why is the image of the mountain (Gèn) associated with "brightness"? The answer is: When something is fixed, it naturally becomes bright. When a person's mind is troubled and restless, he becomes more confused; but when there is a fixed point within, brightness naturally arises. This is what the "Zhuangzi" means when it says, "When the universe is tranquil, the light of heaven shines forth." Li Guangdi notes: After explaining the name of the hexagram, these four lines are written first, serving as an introduction to the subsequent explanation of the hexagram statement. "When the time comes to stop, stop" corresponds to the hexagram statement "Gèn its back, not obtaining its body"; "When the time comes to move, move" corresponds to "Walking through its courtyard, not seeing its person."

艮其止，止其所也。上下敵應，不相與也。是以不獲其身，行其庭，不見其人，無咎也。本義 此釋卦辭，《易》背為止，以明背即止也。背者，止之所也。以卦體言，內外之卦，陰陽敵應而“不相與也”。不相與則內不見己，外不見人，而“無咎”矣。晁氏云：“艮其止”，當依卦辭作“背”。

The Commentary on the Judgment says: The mountain (Geng) stops at the place where it should stop, thus stopping in the right place. The yao of the upper and lower trigrams are paired in opposition and correspond to each other, but they do not relate closely, hence "not seeing oneself, walking through the courtyard, not seeing anyone," and there is no fault. Zhu Xi's "Ben Yi" says: This passage explains the hexagram statement. The Book of Changes uses "back" to indicate "stop," thereby clarifying that "back" is the place of stopping. In terms of the hexagram structure, the inner and outer trigrams have yin and yang paired in opposition, hence "not relating to each other." Since they do not relate closely, one cannot see oneself inwardly or others outwardly, thus there is no fault. Chao said: The "stop" in "Geng its stop" should be understood according to the hexagram statement as "back."

程傳 “艮其止”，謂止之而止也。止之而能止者，由止得其所也。止而不得共所，則無可止之理。夫子曰：於止知其所止，謂當止之所也。夫有物必有則，父止於慈，子止於孝，君止於仁，臣止於敬，萬物庶事，莫不各有其所，得其所則安，失其所則悖。聖人所以能使天下順治，非能為物作則也。唯止之各於其所而已。“上下敵應”，以卦才言也。上下二體以敵相應，無相與之義。陰陽相應，則情通而相與，乃以其敵故不相與也。不相與則相背，為“艮其背”，止之義也。相背故“不獲其身”“不見其人”，是以能止，能止則“無咎”也。

Cheng Yi in Yichuan's Commentary on the Changes says: "Geng qi zhi" means to stop it and it indeed stops. To stop it and be able to stop it is because it is stopped at the right place; if it stops but does not reach the proper place, then there is no reason for it to stop. Confucius says "yu zhi, zhi qi suo zhi," which refers to knowing where it should stop. Any object must have a standard: a father stops at being kind, a son stops at being filial, a ruler stops at being benevolent, a minister stops at being respectful; all things and affairs have their own proper place. To be in the proper place brings stability, while losing the proper place leads to disorder. The sages are able to bring the world into harmony not by establishing new standards for all things, but by allowing each thing to stop at its own proper place. "Shangxia di ying" is discussed in terms of "gua cai": the upper and lower trigrams are of the same nature and opposing, thus corresponding without mutual affection. When yin and yang correspond, feelings connect and they become affectionate; now because they are of the same nature and opposing, they do not become affectionate. Not being affectionate means being opposed, which is exactly "Geng qi bei," meaning stopping. Being opposed, therefore, "bu huo qi shen" and "bu jian qi ren," thus achieving stopping; being able to stop means there is no fault.

集說 孔氏穎達曰：《易》背為止，以明背者無見之物，即是可止之所也。“艮其止”，是止其所止也，故曰“艮其止，止其所也”。凡應者一陰一陽，二體不敵，今上下之位，爻皆峙敵，不相交與，故曰“上下敵應，不相與也”。然八純之卦，皆六爻不應，何獨於此言之？謂此卦既止而不交，爻又峙而不應，與止義相協，故兼取以明之。

The collected interpretations cite Kong Yingda's explanation: The Book of Changes uses "back" to indicate a place where nothing can be seen, which is precisely a place where stopping is appropriate. "Geng its stop" means stopping at the proper place, hence it is said "Geng its stop, stopping at its proper place." All correspondences require one yin and one yang; the upper and lower parts cannot be of the same nature and opposing each other. Now, the yao positions facing each other are all of the same nature, opposing each other without mutual interaction, hence it is said "upper and lower opposing, not interacting." However, the pure hexagrams such as Qian, Kun, Kan, and Li have no corresponding lines among their six yao, so why is this hexagram specifically mentioned? This is because this hexagram stops without interacting, and the yao oppose each other without corresponding, which exactly matches the meaning of "stop," hence it is included together for explanation.

蘇氏軾曰：“艮其止，止其所也”，此所以“不獲其身”也。“上下敵應，不相與也”，此所以“行其庭，不見其人”也。《朱子語類》云：“艮其止止其所也”，上句“止”字，便是“背”字。故下文便繼之云“是以不獲其身”，更不再言“艮其背”也。下句“止”字，是解艮字，“所”字，

The collected interpretations cite Su Shi's saying: "Geng qi zhi, zhi qi suo ye," which corresponds precisely to the hexagram statement "bu huo qi shen"; "shangxia di ying, bu xiang yu ye," which corresponds precisely to the hexagram statement "xing qi ting, bu jian qi ren." Each pair of sentences corresponds to half of the hexagram statement. The collected interpretations also cite the "Sayings of Master Zhu" stating: "Geng qi zhi zhi qi suo ye." In this sentence, the first "zhi" is actually the character "bei," so the following text immediately says "yi shi bu huo qi shen," and does not repeat the three characters "Geng qi bei." The second "zhi" explains the hexagram name "Geng," while the character "suo" — here the original text is missing a character, and Master Zhu's subsequent remarks are also missing.

又云：“艮其背”了，靜時“不獲其身”，動時“不見其人”，所以《彖辭傳》中，說“是以不獲其身，行其庭，不見其人，無咎也”。周先生所以說定之以仁義中正而主靜。

The collected interpretations also cite another passage from the "Sayings of Master Zhu" which states: once "Gèn qí bèi" (the mountain is firm on its back) has been achieved, in stillness one "does not obtain one's self," and in movement one "does not see the person." Therefore, the "Commentary on the Images" says, "Thus, not obtaining one's self, walking through the courtyard, not seeing the person, there is no blame." Master Zhou Dunyi therefore said that one should "establish the mind through benevolence, righteousness, correctness, and tranquility."

項氏安世曰：卦辭為“艮其背”，傳為“艮其止”。晁氏說之曰：《傳》亦當為“良其背”。自王弼以前，無“艮其止”之說。今案古文“背”字為北，有訛為“止”字之理。胡氏炳文曰：“不獲其身”以下三句，皆從背說。背則自視“不獲其身”，“行其庭”則“不見其人”。《本義》所謂止而止，行而止，即程子所謂靜亦定，動亦定也。

The collected interpretations cite Xiang Anshi's statement: the Hexagram Statement says "Geng its back," while the Commentary on the Judgment says "Geng its stopping." Chao Shuozhi once said that the Commentary on the Judgment should also say "Geng its back" (the original text mistakenly wrote "liang" instead of "geng"), and prior to Wang Bi, there was no saying of "Geng its stopping." Now, examining the ancient text, the character "back" was written as "bei," and there is a possibility of error leading to "zhi." The collected interpretations also cite Hu Bingwen's statement: "Not obtaining one's own body" and the following three sentences are all based on the concept of the back: facing away, one cannot see oneself, "not obtaining one's own body"; walking through the courtyard, one cannot see the person, "not seeing the person." What the "Original Meaning" says about stillness being stopping and movement also being stopping, is exactly what Master Cheng said, that stillness is stability and movement is also stability.

案 此是以卦體爻位釋卦辭，以卦體言，陽上陰下，“止其所也”。以爻位言，陰陽無應，“不相與也”。“艮其背”內兼此二義，故其止所者，為“不獲其身”。“不相與”者，為“不見其人”。孔氏所謂卦既止而不交，爻又峙而不應者，極為得之。

Li Guangdi remarked: This passage explains the Hexagram Statement using the concepts of "hexagram structure" and "line positions." In terms of hexagram structure, yang is above and yin is below, which is exactly "stopping at its proper place." In terms of line positions, yin and yang do not correspond with each other, which is precisely "not interacting with each other." The three characters "Gèn qí bèi" (Gèn its back) contain both of these meanings. Thus, the aspect of stopping at its proper place becomes "not obtaining its own self," and the aspect of not interacting becomes "not seeing its person." Kong Yingda's statement that this hexagram is both stopping and not interacting, and that the lines are opposing and not corresponding, is the most thorough explanation.

漸之進也，女歸吉也。本義 之字疑衍，或是漸字。程傳 如漸之義而進，乃女歸之吉也。謂正而有漸也，女歸為大耳，它進亦然。集說 郭氏雍曰：《傳》言漸之進，如女之歸則吉，所以明卦辭也。蓋世俗多失漸進之道，獨“女歸”有漸存焉耳。毛氏璞曰：《易》未有一義明兩卦者，《晉》進也，《漸》亦進，何也？漸非進，以漸而進耳。案 曰“漸之進也”，以別於《晉》之進，《升》之進也。

The Commentary on the Judgment says: The gradual progress of the hexagram Zhan is like a woman going to her husband's home, which is auspicious. Zhu Xi's "Benyi" says: The word "zhi" in "Zhan zhi jin ye" is probably a later addition, or perhaps it should be "Zhan." Cheng Yi's "Yichuan Commentary on the Changes" says: To advance according to the meaning of Zhan is like a woman going to her husband's home, which is both upright and orderly. A woman going to her husband's home is a major event in life, and it is used as an example here, but other forms of advancement are similar. The "Ji Shuo" cites Guo Yong saying: The Commentary on the Judgment explains the gradual progress of Zhan as being like a woman going to her husband's home, which is used to clarify the hexagram statement. The common people have mostly lost the principle of gradual progress, but the practice of "nǚ guī" (a woman going to her husband's home) still preserves the standard of gradual progress. The "Ji Shuo" also cites Mao Pu saying: The Book of Changes does not use the same meaning to interpret two hexagrams. "Jin" is interpreted as advancement, and "Zhan" is also interpreted as advancement, so why is that? In fact, Zhan is not equal to advancement, but rather advancement in an orderly manner. Li Guangdi comments: Saying "Zhan zhi jin ye" is precisely to distinguish it from the advancement in "Jin" and the advancement in "Sheng."

進得位，往有功也。進以正，可以正邦也。本義 以卦變釋“利貞”之意，蓋此卦之變，自《渙》而來。九進居三，自《旅》而來，九進居五，皆為得位之正。程傳 漸進之時，而陰陽各得正位，進而有功也。四復由上進而得正位，三離下而為上，遂得正位，亦為進得位之義。以正道而進，可以正邦國至於天下也。凡進於事，進於德，進於位，莫不皆當以正也。

The Commentary on the Judgment says: advancing and attaining the right position, going forward can achieve success; advancing along the correct path can rectify the state. Zhu Xi's "Benyi" says: this uses "hexagram transformation" to explain the meaning of "favorable to uprightness" in the hexagram statement. In this hexagram, viewed from the Hexagram of Dispersal, one yang line advances to the third position; viewed from the Hexagram of Travel, one yang line advances to the fifth position. Both belong to attaining the right position and being upright. Cheng Yi's "Yichuan Commentary on the Changes" says: it is the time for gradual progress, with yin and yang each attaining their proper positions, so advancing can achieve success. The line six in the fourth position comes from above to attain the proper position, while the line nine in the third position leaves the lower trigram to reside in the upper, also attaining the proper position. Both are instances of "advancing to the right position." Advancing along the correct path can rectify the state and extend to the whole world. In all matters of achievement, moral advancement, and rank promotion, one should always follow the correct path.

集說 粱氏寅曰：卦自二至五，陰陽各得正位，此所以進而有功也。“進得位”，以位言。“進以正”，以道言。案 梁氏之說得之，蓋“進得位”，以卦位言。“進以正”，以人事言。在卦為“得位”者，在人事即是“得正”也。“正邦”，亦只是申有功之意。《易》卦中四爻得位者，《既濟》曰“定也”，《家人》曰“正家而天下定矣”，《蹇》、《漸》皆曰“以正邦也”。蓋董子正朝廷以正百官，正百宮以正萬民之意也。

Collective interpretations cite Liang Yin's view: this hexagram, from the second line to the fifth line, has yin and yang each occupying their proper positions, which is the reason for advancing and achieving success. "Advancing and occupying the proper position" refers to the position of the lines, while "advancing with correctness" refers to the principles. Li Guangdi comments: Liang's view is correct. "Advancing and occupying the proper position" refers to the positions of the lines within the hexagram, while "advancing with correctness" refers to human affairs. In the hexagram, what is called "occupying the proper position" becomes "correctness" in human affairs. "Correcting the state" is merely a further explanation of "achieving success." In the Book of Changes, the four central lines of the hexagram are all in proper positions. The hexagram Ji Ji says "stability," the hexagram Jia Ren says "correcting the family leads to stability of the world," and the hexagrams Jian and Zhen both say "correcting the state." Basically, this is what Dong Zhongshu meant by correcting the court to correct the officials, and correcting the officials to correct the people (the original text says "correcting the hundred officials" but should be "correcting the hundred officials").

其位，剛得中也。程傳 上云“進得位往有功也”，統言陰陽得位，足以進而有功。復云“其位剛得中也”，所謂“位”者，五以剛陽中正得尊位也。諸爻之得正，亦可謂之得位矣。然未若五之得尊位，故特言之。集說 梁氏寅曰：上言“進得位”，以自二至五四爻言之也。此又言“其位剛得中”，以九五言之也。

The Commentary on the Judgment says: The term "position" refers to a yang line occupying the central position. Cheng Yi's Commentary on the Changes states: The previous statement "advancing to a proper position, going forward to achieve success" is a general statement about both yin and yang lines occupying their proper positions, which enables progress and the accomplishment of achievements. Here, it says "its position is a strong yang line in the central position," where "position" refers specifically to the Nine in the Fifth (nine five) which has a strong yang line and is upright, thus attaining the exalted position. Other lines occupying their proper positions can also be called "proper positions," but none surpass the Nine in the Fifth attaining the exalted position, so it is specially emphasized. The collected interpretations cite Liang Yin's statement: The previous discussion of "advancing to a proper position" refers to the four lines from the Second to the Fifth. Here, the discussion of "its position is a strong yang line in the central position" refers specifically to the Nine in the Fifth.

止而巽，動不窮也。本義 以卦德言，漸進之義。程傳 內艮止，外巽順，“止”為安靜之象，“巽”為和順之義。人之進也，若以欲心之動，則躁而不得其漸，故有困窮。在《漸》之義，內止靜而外巽順，故其進動不有困窮也。

The Commentary on the Judgment says: Being stopped and yet humble, thus when taking action, one will not fall into hardship. Zhu Xi's "Benyi" says: This refers to the gradual progress in terms of the "guade" (trigram qualities). Cheng Yi's "Yichuan Commentary on the Changes" says: The inner trigram is Gen (Mountain), representing stillness, and the outer trigram is Xun (Wind), representing compliance. "Stillness" is the image of quietness, while "Xun" signifies harmony and compliance. When a person advances, if he acts on private desires and moves recklessly, he will become impetuous and lose the gradual progress, thus falling into hardship. However, the meaning of the hexagram "Jian" (Gradual) is inner stillness and outer compliance, so its advancement will not lead to hardship.

集說 吳氏曰慎曰：“止而巽”，終是進。但進以漸，故卦名為《漸》。若“巽而止”，則終於止而事壞亂矣，故卦名為《蠱》。內外先後之辨，不可易也。案 “剛得中”，“止而巽”，又就中四爻內特舉九五與卦德，申“女歸”“利貞”之義。《節》卦“說以行險”，“當位”“中正”同。

Collecting interpretations cite Wu Yashen's saying: "Stopping while being gentle," in the end it is still progress, but the progress is orderly, so the hexagram is named "Gradual"; if it were "gentle while stopping," then it would finally come to a halt and the matter would be ruined, so that hexagram is named "Guilt." The distinction between inner and outer, and the order of precedence, cannot be reversed. Li Guangdi comments: "The strong line is in the middle" and "stopping while being gentle" are two sentences, and he especially highlights the nine in the fifth line among the four lines in the middle, together with the hexagram's virtue, to elaborate on the meaning of "a woman's return" and "favorable to correct." This is the same approach as the hexagram "Regulation," which discusses "joy in proceeding through danger," and also discusses "being in the right position" and "central and upright."

歸妹，天地之大義也。天地不交而萬物不興，歸妹人之終始也。本義 釋卦名義也。“歸”者，女之終。生育者，人之始。程傳 “一陰一陽之謂道”，陰陽交感，男女配合，天地之常理也。《歸妹》，女歸於男也，故云“天地之大義也”。男在女上，陰從陽動，故為女歸之象，天地不交，則萬物何從而生？女之歸男，乃生生相續之道。男女交而後有生息，有生息而後其終不窮。前者有終，而後者有始。相續不窮，是“人之終始也”。

The Commentary on the Judgment says: The hexagram "Return of the Bride" represents the great principle between heaven and earth. If heaven and earth do not interact, all things cannot arise; the act of marrying a daughter is related to the end and beginning of humanity. Zhu Xi's "Basic Meaning" says: This explains the meaning of the hexagram's name. "Return" refers to the ultimate destination of a woman's life, while giving birth to children is the beginning of humanity. Cheng Yi's "Yichuan Commentary on the Changes" says: The Great Treatise states "a combination of yin and yang is called the Way." Yin and yang interact and respond to each other, and the union of male and female forms the family, which is the normal principle of heaven and earth. The hexagram "Return of the Bride" refers to a woman marrying into a man's family, so it is called "the great principle of heaven and earth." In this hexagram, the male is above the female, and the yin follows the yang, so it symbolizes a woman's marriage. If heaven and earth do not interact, from where would all things arise? A woman marrying a man is precisely the way of continuous generation. After the union of male and female, there is birth; after birth, there is continuity: the previous generation has its end, the next generation has its beginning, continuing without end, which is called "the beginning and end of humanity."

集說 項氏安世曰：“有男女然後有夫婦”，“天地之大義也”。“有夫婦然後有父子”，“人之終始也”。案 將言《歸妹》之凶，而先言其本“天地之大義”，猶《姤》言“柔遇剛”之失，而又推本於天地相遇之正也。由此言之，陰陽原不可以相無，而唯當慎之始以防其敝者，是《易》之道也。

The collected interpretations cite Xiang Anshi's statement: The "Xugua Zhuan" says, "Only after there are men and women can there be husband and wife," which is the "great principle of heaven and earth"; and "only after there are husband and wife can there be father and son," which is the "beginning and end of human beings." Li Guangdi comments: The main point is to explain the ominous nature of the "Guimei" hexagram, but first it traces its origin to the "great principle of heaven and earth." This is similar to the "Gou" hexagram, which first discusses the mistake of "soft meeting hard," and then goes back to the proper principle of heaven and earth meeting. Therefore, yin and yang should never be lacking; one should be cautious at the beginning to prevent its negative consequences. This is precisely the principle of the Book of Changes.

說以動，所歸妹也。本義 又以卦德言之。集說 鄭氏汝諧曰：長男居上，少女居下，以女下男也。少女“說以動”，而又先下於男，其所歸者妹，故以“徵”則“凶”，且“無攸利”。

The Commentary on the Judgment says: Because of joy, there is movement, and the wife is a younger sister. Zhu Xi's "Ben Yi" says: Here again the argument is based on "the virtue of the hexagram." The collected interpretations cite Zheng RuXie's statement: The eldest son, Zhen, is above, and the youngest daughter, Dui, is below, indicating that the woman submits to the man. The youngest daughter "moves through joy," and she takes the initiative in submitting to the man, so she marries a younger sister, hence "going on a journey" leads to "misfortune," and there is "no benefit."

案 卦德“說以動”，則與《咸》之“止而說”者異矣。卦象女先於男，是所欲歸者妹也。又以少女從長男，是所歸者乃妹也。所歸妹一句兼此二意，可見其失於禮，又愆於義也。夫“說以動”，則徇乎情。所歸妹，則不能止乎禮義。此卦之所以凶乎！《本義》以卦德言之，實則兼卦德卦象在內。

Li Guangdi commented: Considering the virtue of the trigram, "say with movement," this differs from the "stop and say" in the Xian hexagram; considering the trigram image, the woman moves ahead of the man, which is exactly the case of the younger sister being married off. Moreover, the younger girl following the elder man implies that the one being married off is indeed the younger sister. The phrase "the sister is married off" encompasses both meanings, showing that it is both against ritual and against righteousness. "Say with movement" refers to yielding to private feelings, while "the sister is married off" means not stopping at ritual and righteousness. This is precisely why this hexagram is ominous. The Benyi says this is based on the virtue of the trigram, but in fact, both the virtue and the image of the trigram are included.

本義 又以卦體釋卦辭。男女之交，本皆正理。唯若此卦，則不得其正也。程傳 以二體釋《歸妹》之義。男女相感說而動者，少女之事，故以“說而動”，所歸者妹也。所以征則凶者，以諸爻皆不當位也。所處皆不正，何動而不凶。大率以“說而動”，安有不失正者，不唯位不當也。又有乘剛之過，三五皆乘剛，男女有尊卑之序，夫婦有唱隨之禮，此常理也，如《恆》是也。

The original text is missing the passage from the Commentary on the Judgment stating, "Traveling is dangerous, because the position is inappropriate. There is no benefit, because the yin is overpowering the yang." Zhu Xi's "Benyi" says: Here again the meaning of the hexagram is explained by referring to the structure of the hexagram. The union of male and female is naturally proper, but in this hexagram, it is not properly so. Cheng Yi's "Yichuan Commentary on the Changes" says: This explains the meaning of the hexagram "Gui Mei" by referring to the upper and lower trigrams. The mutual attraction between male and female, due to joy, leads to movement, which is the nature of a maiden, hence "speaking and moving." The marriage is to a younger sister. The reason for danger in traveling is that all the lines are not in proper positions; they are all misplaced, so any movement would naturally be dangerous. Generally speaking, relying on "speaking and moving," how could one not lose proper conduct? Moreover, it is not only a matter of improper positions, but also of the yin lines overpowering the yang lines—lines six in the third and six in the fifth are both riding over the yang lines. There is a proper order of respect and hierarchy between men and women, and a proper etiquette of leading and following in marriage, which is the natural way, as seen in the hexagram "Heng."

苟不由常正之道，徇情肆欲，唯說是動，則夫婦瀆亂，男牽欲而失其剛，婦狃說而忘其順，如《歸妹》之乘剛是也。所以凶，無所往而利也。夫陰陽之配合，男女之交媾，理之常也。然從欲而流放，不由義理，則淫邪無所不至，傷身敗德，豈人理哉，《歸妹》之所以“凶”也。

Cheng Yi continued to say: If one does not follow the proper way of constancy and correctness, but instead indulges in emotions and gives way to desires, acting solely according to pleasure, then between husband and wife there will be a lack of respect and a disorderly intimacy. The man will be led by desire and lose his strength, while the woman will be preoccupied with pleasure and forget her obedience. This is like the softness of the 'Return of the Maiden' trigram overcoming the firmness of the strong. Therefore, it is dangerous, and there is no benefit in going anywhere. The union of yin and yang, and the intimacy between men and women, are natural principles; however, if one yields to desires without restraint and does not follow the principles of righteousness, then licentiousness will spread everywhere, harming the body and damaging virtue. How can this be in accordance with the principles of being human? This is why the 'Return of the Maiden' is said to be 'dangerous'.

集說 陸氏希聲曰：《易》以《咸》、《恆》為夫婦之道，《漸》、《歸妹》為夫婦之義。《漸》四爻得正，故“女歸吉”。《歸妹》四爻失正，故“征凶”。吳氏曰慎曰：卦以少女從長男，則非其配偶。“說以動”，則恣情縱欲。中爻不正，則陰陽皆失其常。三五柔乘剛則不順，宜其“凶”也。然四者又以“說以動”為重。

The collected interpretations cite Lu Xisheng's view: The Book of Changes uses the hexagrams Xian and Heng to explain the way of husband and wife living together, and uses the hexagrams Zhen and Gui Mei to explain the meaning of marriage. In the hexagram Zhen, the fourth line is in the correct position, so it says "the woman's return is auspicious." In the hexagram Gui Mei, the fourth line is not in the correct position, so it says "going forward brings misfortune." The collected interpretations also cite Wu Yushen's view: this hexagram represents a young woman following an older man, with a large age difference, which is not a proper match; "movement through joy" indicates indulgence and unrestrained desires; the middle lines are not in the correct positions, so both yin and yang lose their proper order; the lines six three and six five, being yin and weak, are riding over the yang and strong lines, which is not harmonious. With these four factors present, its misfortune is natural. However, among these four factors, the one with the greatest weight is "movement through joy."

案 中四爻皆失正位者，除《未濟》外，唯《睽》、《解》及此卦，而《家人》、《睽》、《漸》、《歸妹》，皆言男女之道者也。《家人》以得位而正，故《睽》以失位而乖，《漸》以得位而吉，故《歸妹》以失位而凶也，他卦有柔乘剛而義與《歸妹》不同者，義與卦變。

Li Guangdi remarked: among the hexagrams where the four middle lines are all out of their proper positions, apart from The Lasting Unfolding, only The Parting and this hexagram are involved; The Family, The Parting, The Progress, and The Return of the Maiden all deal with the way of male and female relations. The Family is proper and upright because it is in the right position, so The Parting is discordant because it is out of position; The Progress is auspicious because it is in the right position, so The Return of the Maiden is inauspicious because it is out of position. There are also other hexagrams where the soft lines overpower the strong ones, but their meanings differ from that of The Return of the Maiden, so they should be examined together with the changing hexagrams (the original text's 'meaning and changing hexagram' may have an error or omission).