The Image Commentary of the Book of Changes on the Reversion Hexagram

雷在地中，復。先王以至日閉關，商旅不行，后不省方。 本義 安靜以養微陽也。月令，是月齋戒，掩身以待陰陽之所定。 程傳 雷者，陰陽相薄而成聲，當陽之微，未能發也。“雷在地中”，陽始復之時也，陽始生於下而甚微，安靜而後能長，先王順天道，當至日陽之始生，安靜以養之，故閉關使商旅不得行，人君不省視四方。觀《復》之象而順天道也，在一人之身亦然，當安靜以養其陽也。

The Great Image Commentary says: Thunder is hidden in the earth, which is the image of the hexagram "Return." The ancient kings took this as a model, closing the borders on the winter solstice, stopping merchants from traveling, and the sovereign not touring the land. Zhu Xi's "Original Meaning" says: This is using stillness to nurture the faintly emerging trace of yang. The "Rites of the Monthly Ordinances" records that during the second month of winter, people should fast, restrain their bodies and minds, waiting for the two energies of yin and yang to stabilize. Cheng Yi's "Yichuan Commentary on the Changes" says: Thunder is the sound produced by the mutual pressure and collision of the two energies of yin and yang. When yang is still weak, it cannot be expressed. "Thunder hidden in the earth" marks the beginning of yang's return. Yang is born from below and is extremely weak, so it must be nurtured through stillness. The ancient kings followed the heavenly way, at the moment when yang first emerged on the winter solstice, using stillness to nurture it, thus closing the borders, preventing merchants from traveling, and the sovereign from touring the land. This is observing the image of the hexagram "Return" and following the heavenly way. It is the same for an individual; at this time, one should quietly nurture the trace of yang within oneself.

集說 劉氏蛻曰：“雷在地中”，殷殷隆隆，陽來而復，復來而天下昭融乎。

Collecting interpretations cite Liu Tui's saying: "Thunder beneath the earth," quietly and heavily rumbling beneath the ground, the yang energy departs and returns again; once it returns, the world will be generally bright and harmonious.

蘇氏舜欽曰：“復，其見天地之心乎”，王弼解云，復者反本之謂，天地以本為心，寂然至無，是其本也，故動息地中，乃天地之心見矣。予竊惑焉，夫復也者，以一陽始生而得名也，《象》曰“剛反”，又曰“剛長”，安得謂寂然至無耶，安得謂動息耶？《象》曰“雷在地中，復”，雷者陽物也，動物也，今在地中，則是有陽動之象也，輔嗣昧舉卦之體，乃以寂然至無為復，斯失之矣！又云，冬至陰之復，夏至陽之復，何冬夏陰陽 《朱子語類》：問：陽始生甚微，安靜而後能長，故《復》之《象》曰：“先王以至日閉關”，人善端之萌亦甚微，須莊敬持養，然後能大。不然復亡之矣。曰：然。

Collective commentary cites Su Sunqin's saying: The Commentary on the Judgment says, "Recovery, is it not the heart of heaven and earth?" Wang Bi explains that recovery means returning to the root; heaven and earth take "the root" as their heart, and the state of absolute emptiness, which is nothingness, is their root. Therefore, thunder arises and ceases in the earth, and the heart of heaven and earth becomes evident. I have private doubts about this explanation: The term "recovery" originally refers to the initial emergence of one yang line. The Commentary on the Judgment says "the yang line returns" and "the yang line grows," so how can it be described as absolute emptiness? How can it be said that movement ceases and disappears? The Great Image says, "Thunder in the earth, recovery," and thunder is a yang element, an active force. Now that it is in the earth, it indicates the emergence of yang energy. Wang Bi (whose courtesy name was Fusi) misunderstood the symbolic representation of the entire hexagram, and he used the concept of absolute emptiness to explain recovery, which is incorrect. He also said that the winter solstice is the recovery of yin, and the summer solstice is the recovery of yang. Why do winter and summer yin and yang... the original text here is missing, and Su's discussion is incomplete. The following part is another entry in the collective commentary. Collective commentary cites Zhu Xi's "Sayings": Someone asked, when yang energy first emerges, it is extremely weak, and it needs quietness to grow, so the Great Image of the Hexagram of Recovery says, "The former kings closed their borders on the winter solstice." Similarly, the initial emergence of goodness in the human mind is also extremely weak, and it must be cultivated with solemnity and reverence, otherwise it will be lost as soon as it appears. Zhu Xi answered: Exactly so.

問純坤之月，可謂至靜，然昨日之靜，所以養成今日之動，一陽之復，乃是純陰養得出來，在人則主靜而後善端始復。曰：固有此意，但不是此卦大義，《大象》所謂“至日閉關”者，正是於已動之後，要以安靜養之。

The students then asked: In the month of October, when the Pure Earth hexagram is in command, it can be said that stillness has reached its extreme. However, the stillness of yesterday is precisely what nurtures the movement of today. The return of one yang line is the result of the complete nurturing by pure yin. Applied to human beings, this means that one should first focus on stillness, and then the good beginning of virtue begins to return. Zhu Xi answered: This meaning is indeed present, but it is not the main point of the primary hexagram. The "closing the gate" mentioned in the Great Image Commentary refers to when the yang energy has already begun to stir, and then one uses stillness to nurture it.

楊氏啟新曰：“閉關”，靜以養陽：“施命”，動以制陰。乾者於《姤》、《復》，用意深矣。

The collected interpretations cite Yang Qixin's view: The Great Image of the Hexagram "Returning" (Fu) speaks of "closing the gates," using stillness to nurture yang energy; the Great Image of the Hexagram "Meeting" (Gou) speaks of "afterwards issuing commands to all directions," using movement to regulate yin energy. The person who composed the Book of Changes intended very deeply in the Hexagrams "Returning" and "Meeting."

不遠之復，以修身也。 程傳 不遠而復者，君子所以修其身之道也，學問之道無它也，唯其知不善，則速改以從善而已。 集說 王氏弼曰：所以不遠速復者，以能修正其身，有過則改故也。

The Image Commentary explains the line "Nine at the Beginning" saying: going only a short distance and then turning back is used for self-cultivation. Cheng Yi's Yichuan Commentary on the Changes says: going only a short distance and then turning back is precisely the method for a gentleman to cultivate himself. The principle of learning has no other aspect; it is simply that when one realizes one's own lack of goodness, one quickly corrects it and returns to goodness. The collected interpretations cite Wang Bi saying: the reason one can quickly turn back after going only a short distance is because he can correct himself, and any mistakes are immediately rectified.

休復之吉，以下仁也。 程傳 為復之體美而占者，以其能下仁也。仁者天下之公，善之本也。初復於仁，二能親而下之，是以吉也。 集說 孔氏穎達曰；陽為仁行，已在其上，附而順之，是降下於仁，所以吉也。

The Image Commentary explains the line Six in the Second: The favorable outcome arises because it can humble itself and draw near to the virtuous. In Yichuan's Commentary on the Changes by Cheng Yi, it says: This line's return is good and auspicious because it places itself beneath the virtuous. Virtue is the public principle of the world and the root of all goodness. Since the line Nine at the Beginning has already returned to virtue, the line Six in the Second can approach it and willingly take a lower position, thus achieving auspiciousness. The collected interpretations cite Kong Yingda saying: A yang line represents the actions of virtue. The line Six in the Second is above it but adheres and submits to it, which is lowering its status to be beneath virtue, hence achieving auspiciousness.

張氏栻曰：《易》三百八十四爻未嘗言仁，此獨言之，蓋有深旨。克己復禮為仁，克其私心，復其天理，所以為仁；二去初未遠，上無繫應，能從初而復，所以為下仁也；至四但言從道，而不謂之仁，蓋道者舉其大凡，不若仁為至切也。 俞氏琰曰：仁者心之德，善之本，初九修身而反本復善，可以為仁矣。二之吉，蓋以親近初九而吉也。

Collective Commentary cites Zhang Shi's view: The Zhou Changes has never mentioned the character "ren" (benevolence) in its 384 lines, except here, which must have profound meaning. Confucius said that overcoming one's own selfish desires and restoring the original heavenly principles is called "ren." Since the line six-two is not far from the line nine at the beginning and has no corresponding line above it, it can follow the line nine at the beginning to restore the original state, thus being called "lower ren." By the time we reach line six-four, the Image Commentary only says "following the Dao," but does not call it "ren," because "Dao" is a general term, not as close and intimate as the term "ren." Collective Commentary also cites Yu Yan's view: "Ren" is the virtue of the heart, the root of goodness. When the line nine at the beginning cultivates himself and returns to the original state, returning to goodness, he can be called "ren." The good fortune of line six-two is precisely because it is close to line nine at the beginning.

頻復之厲，義無咎也。 程傳 頻復頻失。雖為危厲，然復善之義則“無咎”也。 中行獨復，以從道也。 程傳 稱其“獨復”者，以其從陽剛君子之善道也。 集說 郭氏雍曰：《剝》六三乃《復》六四反對，其義相類。在《剝》取其失上下以應乎陽，在《復》則取其獨復以從道。

The Image Commentary explains the line Six in the Third: repeatedly turning back and repeatedly losing leads to a dangerous situation, but in terms of returning to goodness, there is still no fault. Cheng Yi's Commentary on the Changes says: although one repeatedly turns back and repeatedly loses, it is a dangerous matter, but in terms of returning to goodness, it is still 'without blame'. The Image Commentary explains the line Six in the Fourth: walking in the middle of many yin forces and alone returning, is because it follows the right path. Cheng Yi's Commentary on the Changes says: it is called 'alone returning' because it follows the virtuous path of the initial Nine, a yang gentleman. Collected Commentaries cite Guo Yong's view: in the Hexagram of Splitting, the line Six in the Third and in the Hexagram of Returning, the line Six in the Fourth are two lines that are reversed to each other, with similar meanings: in the Hexagram of Splitting, it takes the meaning of abandoning the many yin above and below and responding to yang; in the Hexagram of Returning, it takes the meaning of alone returning and following the right path.

敦復無悔，中以自考也。 本義 “考”，成也。 程傳 以中道自成也。五以陰居尊，處中而體順，能敦篤其志，以中道自成，則可以“無悔”也。自成，謂成其中順之德。 集說 王氏安石曰：能以中道自考，則動作不離於中。 李氏簡曰：“中以自考”，非自有降衷之性，則亦不能成此德也。 粱氏寅曰：中以自考，言以其有中德，故能自考其善不善也。

The Image Commentary explains the line Six in the Fifth: Being sincere and solid in response without regret, is achieving self-realization through the virtue of being in the center. Zhu Xi's "Benyi" says: "Kao" means accomplishment. Cheng Yi's "Yichuan Commentary on the Changes" says: This is achieving self-realization by using the middle path. The line Six in the Fifth, with a yao of yin in the exalted position, is in the central position and has a nature of softness and compliance. It can cultivate sincerity and solidity in its mind, achieving self-realization by using the middle path, thus having no regret. The term "self-realization" refers to realizing its virtue of being in the middle and compliant. The collected interpretations cite Wang Anshi saying: If one can achieve self-realization by using the middle path, then one's actions will not deviate from the middle path. The collected interpretations cite Li Jian saying: The phrase "middle to self-examine" implies that if one does not originally possess the nature of uprightness and correctness bestowed by heaven, one cannot achieve such virtue. The collected interpretations cite Liang Yin saying: "Middle to self-examine" means that because he possesses the virtue of being in the middle, he can examine his own good and bad.

迷復之凶，反君道也。 程傳 復則合道，既迷於復，與道相反也，其凶可知。“以其國君凶”，謂其“反君道也”。人君居上而治眾，當從天下之善，乃迷於復，反君之道也。非止人君，凡人迷於復者，皆反道而凶也。 集說 楊氏啟新曰：心為天君，唯君能役群動，而反以群動役，與心之道相背弛者也。

The Image Commentary explains the line 'Six at the Top' as follows: losing the way back leads to misfortune because it violates the way of being a ruler. In his Commentary on the Changes, Cheng Yi says: to return is to follow the Dao; now, losing the way back is precisely contrary to the Dao, and its danger is evident. The Line Statement says 'because of the ruler's country, it is凶', meaning he violated the way of being a ruler. A ruler, occupying a high position and governing the people, should follow the good of the world; now, if he is lost and fails to return, he violates the way of being a ruler. Not only rulers, but anyone who loses the way back is going against the Dao and thus incurs misfortune. A collected commentary cites Yang Qixin as saying: the mind is the heavenly ruler of the body; only the ruler can command all activities. Now, instead, he is commanded by all activities, which is contrary to the mind's natural way.

天下雷行，物與無妄。先王以茂對時育萬物。 本義 “天下雷行”，震動發生，萬物各得其性命，是物物而與之以無妄也。先王法此以對時育物，因其所性而不為私焉。

The Great Image Commentary says: Thunder rolls across the heavens, and wherever the thunder moves, all things are endowed with the nature of truth and reality. The former kings took this as a model, striving to follow the timing of heaven in nurturing all things. Zhu Xi's "Basic Meaning" says: "Thunder rolling across the heavens" refers to thunder shaking and causing all things to arise. Each thing receives its own nature and life, which is to say, each thing is given the quality of truth without falsehood. The former kings modeled themselves on this, following the timing of heaven to nurture all things, acting in accordance with the inherent nature of each thing without introducing their own private intentions.

程傳 雷行於天下，陰陽交和，相薄而成聲，於是驚蟄藏，振萌芽，發生萬物，其所賦與，洪纖高下，各正其性命，無有差妄，物與無妄也。先王觀天下雷行發生賦與之象，而以茂對天時，養育萬物，使各得其宜，如天與之無妄也。“茂”，盛也。茂對之為言，猶盛行永言之比，“對時”，謂順合天時，天道生萬物，各正其性命而不妄，王者體天之道，養育人民，以至昆蟲草木，使各得其宜，乃對時育物之道也。

Cheng Yi's Commentary on the Changes says: Thunder moves across the world, yin and yang energies meet and harmonize, interact and generate sound, thus startling the creatures that have been hidden, and promoting the sprouting of grass and trees, giving rise to all things. It bestows upon each thing, regardless of its size or height, a proper nature and destiny, without any error or falsehood, which is called "things and no falsehood." The ancient kings observed the image of thunder moving across the world and giving rise to all things with their proper assignments, and used great power to follow the timing of heaven, nurturing all things so that each can find its proper place, just as heaven bestows upon them true and unerring nature. "Mao" means flourishing, and the term "Mao Dui" is similar to compound words like "Shengxing" and "Yongyan." "Dui Shi" means to follow and harmonize with the timing of heaven. The way of heaven nurtures all things, ensuring that each has its proper nature and destiny without falsehood; the king understands the principle of heaven, nurtures people as well as insects, plants, and trees, ensuring that each finds its proper place, which is the principle of nurturing things in accordance with the right time.

集說 《九家易》曰：“天下雷行”，陽氣普遍，無物不與，故曰“物與”也。 《朱子語類》：問：“物與無妄”眾說不同。文蔚曰：是“各正性命”之意。曰：然。 一物與它一個無妄。

Collective commentary cites the "Nine Schools of the Book of Changes" saying: "Thunder moves under heaven," meaning the yang energy spreads universally, and nothing is left without being endowed, hence it is said "things are given." Collective commentary also cites "Master Zhu's Classified Talks": someone asked, "Why is 'things are given' paired with 'without being unrighteous'?" A disciple, Chen Wenwei, said: this refers to the meaning of "each corrects its destiny" in the "Commentary on the Judgment" of the "Book of Changes" (Qian hexagram). Zhu Xi answered: correct. He also said: this means giving each thing its true and unerring nature.

俞氏琰曰：天有是時，先王非能先後之也，對而循之耳；物有是生，先王非能損益之也，育而成之耳。《中庸》之所謂“誠”，即《易》之所謂“無妄”也，《中庸》云：“唯天下至誠為能盡其性，能盡其性，則能盡人之性，能盡人之性，則能盡物之性，能盡物之性，則可以贊天地之化育，可以贊天地之化育，則可以與天地參矣。”子思之說，蓋本於此。

Collective commentary cites Yu Yan's saying: Heaven has its own order of time, and the former kings could not advance or delay it; they could only face it and follow it. Things have their own vital energy, and the former kings could not add to or subtract from it; they could only nurture it and complete it. The "cheng" (sincerity) mentioned in the Zhongyong is the "wuwang" (no false movement) mentioned in the Zhou Changes. The Zhongyong says: only those who possess the highest sincerity in the world can exhaust their own nature; when one exhausts one's own nature, one can exhaust others' nature; when one exhausts others' nature, one can exhaust the nature of all things; when one exhausts the nature of all things, one can assist heaven and earth in their nurturing; when one can assist heaven and earth in their nurturing, one can be ranked with heaven and earth as the three. This passage by Zi Si is probably based on this hexagram "wuwang."

蔡氏清曰：“物與無妄”者，萬物各正其性命也，對時育物者，因其所性而不為私，乃聖人盡物之性也。

The collected interpretations cite Cai Qing's saying: "What is meant by 'things and not being reckless' is that all things have properly aligned their vital energies. 'Following the right time to nurture things' means to follow the inherent nature of all things without mixing in personal intentions. This is precisely the effort of the sage to exhaust the nature of all things."

無妄之往，得志也。 程傳 以無妄而往，無不得其志也，蓋誠之於物，無不能動，以之修身，則身正，以之治事，則事得其理，以之臨人，則人感而化，無所往而不得其志也。

The Image Commentary explains the initial line, "Nine at the Beginning," saying: With a sincere and genuine heart, one can achieve one's aspirations. Cheng Yi's Commentary on the Changes says: To act with a sincere and genuine heart, there is nothing that cannot fulfill one's aspirations. Sincerity applied to things can move anything: using it to cultivate oneself, one becomes upright; using it to handle affairs, things become proper; using it to deal with others, people are moved and transformed. Therefore, wherever one goes, there is nothing that cannot fulfill one's aspirations.

不耕穫，未富也。 本義 “富”，如非富天下之富，言非計其利而為之也。 集說 豐氏寅初曰：“未”，猶非也。“富”，謂利也。不於力耕之際，遽有望獲之心，乃仁人不計功謀利，而天德全矣，其行之所以利也。

The Image Commentary explains the line Six in the Second: one does not till the soil with the intention of harvesting, because one does not have the mind of seeking profit. In his Commentary on the Original Meaning, Zhu Xi says: the term 'rich' here is like the 'rich' in the Mencius, 'not rich the world over,' meaning it is not acting with the intention of seeking profit. The collected interpretations cite Feng Yinchu's statement: 'Wei' is equivalent to 'fei,' meaning 'not,' and 'fu' refers to profit. When one is working hard in tilling the soil, one does not immediately think of obtaining a harvest. This is precisely the way of the benevolent person who does not calculate gains and does not plan for profit. Thus, his natural virtue is preserved, and therefore his actions are always beneficial.

行人得牛，邑人災也。 程傳 行人得牛，乃邑人之災也，有得則有失，何足以為得乎。 集說 豐氏寅初曰：“邑人之災”，所謂“無妄之災”，然無故被誣者，反己無怍，君子求其無妄而已，禍福聽之於天，悉置度外也。

The Image Commentary explains the line six in the third saying: A traveler led away the ox, becoming a calamity for the people of the town. Cheng Yi in his commentary Yichuan's Commentary on the Changes says: A traveler leading away the ox is indeed a calamity for the people of the town; on one hand gaining, on the other losing, what gain is this? The collected interpretations cite Feng Yinchu saying: The so-called 'calamity of the town people' refers to the line statement's 'calamity without cause'. However, those who are falsely accused without reason, if they examine themselves, find no guilt; the gentleman only seeks to be sincere and truthful, and leaves fortune and misfortune to heaven, disregarding them entirely.

可貞無咎，固有之也。 本義 “有”，猶守也：程傳 貞固守之，則無咎也。 集說 蘇氏軾曰：“固有之”者，生而性之，非外掠而取之也。 王氏宗傳曰：正者人之性也，非外鑠我者，我固有之也。因其固有而不失之，故曰“可貞無咎”。

The Image Commentary explains Nine in the Fourth: one can maintain uprightness without fault because this uprightness is inherently one's own. Zhu Xi's 'Benyi' says: the word 'have' here is equivalent to holding on (the original text combines 'Benyi' and 'Chengxuan' in one line). Cheng Yi's 'Yichuan Commentary on the Changes' says: if one firmly holds on to it, there will be no fault. Collected Sayings cite Su Shi saying: the term 'inherently possessed' refers to something one is born with, not something acquired from outside. Collected Sayings also cite Wang Zongping saying: uprightness is the inherent nature of a person, not something imposed from outside, but something one has inherently. By following this inherent nature without losing it, it is said 'uprightness is possible without fault'.

無妄之藥，不可試也。 本義 既已無妄，而復藥之，則反為妄而生疾矣。“試”，謂少嘗之也。 程傳 人之有妄，理必修改，既無妄矣，復藥以治之，是反為妄也，其可用乎，故云“不可試也”。“試”，暫用也，猶曰少嘗之也。

The Image Commentary explains the Nine in the Fifth by saying: giving medicine to someone who is genuinely real and not false, that medicine should not be tested. Zhu Xi's "Benyi" says: since the person is already real and not false, yet medicine is given to him, it becomes false and thus causes illness. "Test" means to try a little. Cheng Yi's "Yichuan Commentary on the Changes" says: when a person has falsehood, he must correct and reform himself; but if he has already no falsehood, yet medicine is used to treat him, this becomes falsehood, so how can it be used? Therefore, it says "it is not to be tested." "Test" means to use temporarily, that is, to try a little.

集說 林氏希元曰：既無妄，而復藥，則為以“無妄之疾”，試無妄之藥，反為妄而生疾矣，然則所處既當於理，豈可因非意之事而改圖乎。 錢氏志立曰：九五陽剛中正，本無致疾之道而有疾焉，此“無妄之疾”也，唯守正安常以處之，疾且自去。而試之藥焉，則必以吾之常者為非，而悉反其道，斯紛紛召疾之方至矣，故曰“無妄之藥，不可試也”。

Collective commentary cites Lin Xi Yuan's view: if there is no falsehood to begin with, yet one still takes medicine, then it becomes using "a disease without falsehood" to test "medicine without falsehood," which would instead produce falsehood and illness. This shows that if one's position is already in accordance with reason, how can one change one's original plan because of an unexpected event? Collective commentary also cites Qian Zhi Li's view: the Nine in the Fifth is yang and "centered and upright." It should have no reason to get sick, yet it does, which is called "a disease without falsehood." As long as one remains steadfast in the right path and remains in the normal state, the illness will naturally subside. If one uses medicine to test it, one must necessarily regard one's usual way as wrong, and reverse all one's actions, thus bringing about all the ways that lead to illness. Therefore, it is said, "medicine without falsehood should not be tested."

無妄之行，窮之災也。 程傳 無妄既極，而復加進，乃為妄矣，是窮極而為災害也。 集說 趙氏玉泉曰：無妄之行，宜無災矣，但處時之窮，則有其德而無其時，故有災也。

The Image Commentary explains the line 'Nine at the Top' saying: to act at the extreme of 'Without Pretense' leads to calamity, as it brings one to the point of exhaustion. Cheng Yi's Commentary on the Changes says: when sincerity and reality have reached their peak, further advancement becomes pretense; this is how calamity arises from reaching the extreme. Collected Commentaries cite Zhao Yuquan saying: acting with sincere and real intent should not bring calamity; however, the line 'Nine at the Top' is at the end of its time, possessing virtue but lacking the right time, hence calamity still occurs.

何氏楷曰：“無妄之行”，猶《彖傳》所云“無妄之往”，上九《乾》之“窮”，與《乾》“亢龍”義同，故二《小象》亦同，以其意於行，故曰“眚”，以其時位使然，故曰“災”。

Collective commentary cites He Kai's statement: "Wu Wang's action" is the same as what the Commentary on the Judgment says "Wu Wang's going." The upper ninth line is at the extreme position of the upper trigram Qian in the hexagram Wu Wang, which is similar to the upper ninth line in the hexagram Qian, "Kang Long You Hui." Therefore, the interpretations in the Minor Images of these two places are also similar. In terms of his own desire to act, the line statement refers to "Sheng," which is a self-inflicted calamity; in terms of the situation caused by the time and position, the Image Commentary refers to "Zai," which is an external disaster.

天在山中，大畜，君子以多識前言往行，以畜其德。 本義 “天在山中”，不必實有是事，但以其象言之耳。 集說 楊氏時曰：君子多識前言往行，非徒資聞見而已，所以畜德也。畜德則所畜大矣，世之學者，誇多斗靡以資見聞而已，亦烏用學為哉。

The Great Image Commentary says: Heaven in the mountain, this is the image of the Hexagram of Great Accumulation. The gentleman takes this as a model, widely recording the good words of past sages and the virtuous deeds of former sages, to cultivate his own virtue. Zhu Xi's Original Meaning says: The phrase "Heaven in the mountain" does not necessarily refer to an actual situation, but merely refers to the image of the hexagram. Collected Commentaries cite Yang Shi saying: The gentleman extensively records the words and deeds of predecessors, not merely to increase his knowledge and learning, but to cultivate his virtue. If one can cultivate virtue, the virtue accumulated will be great. Scholars in the world only know how to boast about the quantity of what they have memorized and compete in the beauty of their words, using these as a means to fill their knowledge. In that case, why bother with learning at all?

邱氏富國曰：《大畜》言“畜”“德”，《小畜》言“懿文德”，“畜”“德”雖同，而“文德”則德之小者也。 張氏清子曰：天在山中，畜其氣也。凡山中有雷雨雲風之氣，皆天也。

Collected interpretations cite Qiu Fuguo's view: The Great Accumulation (Daxu) hexagram's image discusses "accumulating virtue," while the Small Accumulation (Xiaoxu) hexagram's image discusses "cultivating refined moral virtue." Although both refer to accumulating virtue, "refined moral virtue" is only a smaller aspect within the broader concept of virtue. Collected interpretations cite Zhang Qingzi's view: Heaven within the mountain, what is accumulated is the energy of heaven. All the energies of thunder, rain, clouds, and wind contained within the mountain belong to heaven.

有厲利已，不犯災也。 程傳 有危則宜巳，不可犯災危而行也。不度其勢而進，有災必矣。

The Image Commentary explains the line 'Nine at the Beginning' saying: stopping when there is danger is advantageous, meaning one should not provoke calamity. Cheng Yi's Commentary on the Changes says: when there is danger, one should stop (the original text says 'Yi', meaning 'already' or 'stop'), one must not proceed forward recklessly into peril. Advancing without assessing the situation will certainly bring disaster.

輿說輹，中無尤也。 程傳 “輿說輹”而不行者，蓋其處得中道，動不失宜，故無過尤也。善莫善於剛中，柔中者，不至於過柔耳；剛中，中而才也。初九處不得中，故戒以有危宜已，二得中，進止自無過差，故但言“輿說輹”，謂其能不行也，不行則無尤矣。初與二，乾體剛健而不足以進，四與五，陰柔而能止，時之盛衰，勢之強弱，學《易》者所宜深識也。 集說 呂氏祖謙曰；二以剛而居中，能度其宜，見其不可，自說其輿輹而不行也，故曰“中無尤”。

The Image Commentary explains the line Nine in the Second: The carriage has removed its axle but does not move, because it is in the central position, so there is no mistake. Cheng Yi's Commentary on the Changes says: Removing the carriage's axle without moving forward is because Nine in the Second is in the central position, and its actions are measured and appropriate, so there is no error. There is no better situation than being strong and in the center; being gentle and in the center is only not excessively weak. Being strong and in the center means both being in the center and having ability. The line Initial Nine is not in the center, so it uses "when there is danger, stop" to warn it. Nine in the Second is in the center, so whether it moves forward or stops, there is no deviation, so it only says "the carriage has removed the axle," meaning it does not move, and not moving means there is no mistake. Initial Nine and Nine in the Second belong to the Qian trigram, which is strong and vigorous but not enough to move forward. Six in the Fourth and Six in the Fifth are yin and gentle, yet they can stop the strong and vigorous. The rise and fall of the times, and the strength and weakness of situations, are things that those studying the Changes should deeply understand. The collected commentaries cite Lu Zuxian's saying: Nine in the Second, being a strong line in the central position, can measure the proper degree, see that something is not feasible, and thus removes the carriage's axle and does not move, so the Image Commentary says "being in the center, there is no mistake."

利有攸往，上合志也。 程傳 所以“利有攸往”者，以與在上者合志也，上九陽性上進，且畜已極，故不下畜三，而與合志上進也。 集說 趙氏汝楳曰：它卦陰陽應為得，此則為畜，它卦陰陽敵為不胥與，此則為合。

The Image Commentary explains the Nine in the Third: it is beneficial to go forward because it aligns with the intention of the superior line above. Cheng Yi's Commentary on the Changes says: thus it says 'beneficial to go forward,' because the Nine in the Third aligns with the Upper Nine above. The Upper Nine has a yang nature that tends upward, and its restraining force has reached its peak, so it no longer restrains the Nine in the Third downward, but instead moves together with it upward. The collected interpretations cite Zhao Ru Mei's statement: in other hexagrams, yin and yang in harmony is considered harmonious, but in this hexagram, harmony results in restraint; in other hexagrams, similar elements opposing each other are considered not harmonious, but in this hexagram, opposing elements result in union.

六四元吉，有喜也。 程傳 天下之惡已盛而止之，則上勞于禁制，而下傷於刑誅，故畜止於微小之前，則大善而吉，不勞而無傷，故可喜也，四之畜初是也，上畜亦然。

The Image Commentary explains the line Six in the Fourth saying: "Six in the Fourth is a great blessing, because there is something to be pleased about." In his Commentary on the Changes, Cheng Yi says: "When evil has become widespread throughout the world, it is only then that one goes to prohibit it. Above, the rulers must exert their minds in establishing laws and regulations; below, people must suffer injuries from punishments and executions. Therefore, it is a great good and blessing to stop evil when it is still small, because it does not require exertion of the mind and does not harm people, hence it is pleasing. The line Six in the Fourth restraining the line Nine at the Beginning is exactly like this. The previous discussion about restraint is based on the same principle."

六五之吉，有慶也。 程傳 在上者不知止惡之方，嚴刑以敵民欲，則其傷甚而無功，若知其本，制之有道，則不勞無傷而俗革，天下之福慶也。 集說 呂氏大臨曰：六四六五，皆以柔畜剛，止健者也。牛之剛健在角，豕之剛健在牙。初九居健之始，其健未著，若童牛然。禁於未發，以牿閒之，及其長也，無所用其健，豈特不暴而已。安於馴柔，可駕而服，故有喜也。九二居健之中，其健已具，若豕之牙，漸不可制。六五居尊守中，能以柔道殺其剛暴之氣，若豶豕然，其牙雖剛，莫之能暴，可以養畜而無虞，故“有慶也”。 蔡氏清曰：五不如四所處之易者，時不同也，四不如五所濟之廣者，位不同也。

The Image Commentary explains the line six five as follows: the good fortune of six five is because of the happiness and blessings that extend throughout the world. Cheng Yi in his Commentary on the Changes says: those in high positions who do not understand the method of restraining evil, and instead use harsh punishments to oppose the desires of the people, cause great harm without achieving any results; if they can grasp the root and apply proper restraint, they will not need to exert themselves, not harm people, and the customs will naturally change, which is the happiness and blessings of the world. Collected Commentaries cite Lu Daling saying: six four and six five both use soft lines to restrain hard lines, to stop the strong and vigorous. The strength of a bull is in its horns, and the strength of a pig is in its teeth. The line nine at the beginning is at the beginning of the strong and vigorous, and the strong energy has not yet appeared, like a young calf; if it is restrained before it becomes active, by blocking its horns with a crossbar, then when it grows up, its strength has nowhere to be used, not only will it not become fierce, but it will be content with being tamed, able to be driven and used, so the Image Commentary says 'there is joy'. The line nine two is in the middle of the strong and vigorous, and the strong energy is already complete, like the tusks of a pig, which are gradually uncontrollable; six five, occupying a high position and following the middle path, can eliminate the fierce energy with gentle methods, like castrating a pig, whose teeth are still hard but cannot act aggressively anymore, so it can be raised without worry, hence the Image Commentary says 'there is celebration'. Collected Commentaries cite Cai Qing saying: six five is not as easy as six four, because the time is different; six four is not as great as six five, because the position is different.

何天之衢，道大行也。 程傳 何以謂之天衢，以其無止礙，道路大通行也。以天衢非常語，故《象》特設問曰：何謂天之衢？以道路大通行，取空豁之狀也，以《象》有“何”字，故爻下亦誤加之。

The Image Commentary explains the line "Nine at the Top" by saying: What is meant by the heavenly thoroughfare? It refers to a road that is very open and unobstructed. Cheng Yi in his commentary "Yichuan's Commentary on the Changes" says: Why is it called the heavenly thoroughfare? Because there is no obstruction, and the road is very open. "Heavenly thoroughfare" is not a common term, so the Image Commentary specifically asks: What is meant by "heavenly thoroughfare"? The answer is that the road is very open and unobstructed, taking the shape of openness and clarity. It is precisely because the Image Commentary uses the word "what" that the line statement below was mistakenly added with the word "what."

集說 游氏酢曰：畜道之成，賢路自我而四達矣，故曰“何天之衢亨”，《彖》曰“剛上而尚賢”，則大畜之義，主於上九也。崇俊良以列庶位，摧轂賢路，使天下無家食之賢者，上九之任也，天下至於無家食之賢，則道之大行，孰盛於此。

Collecting various interpretations, it is said that after the way of nurturing and cultivating has been perfected, the path to recommend and promote virtuous talents becomes open and accessible from me. Therefore, it is said, "What is the heavenly thoroughfare? It is unobstructed." The Commentary on the Judgment says, "The strong and noble ascend and honor the virtuous." This shows that the meaning of the Great Accumulation hexagram centers on the line at the top. Promoting talented and virtuous individuals, placing them in various positions, and providing them with support and guidance (the term 'cui gu' refers to recommending and guiding), so that there are no more virtuous people confined at home idling away, is the responsibility of the line at the top. When the world reaches a state where there is no virtuous person merely staying at home eating, then the way of the Dao is widely practiced, and is there any greater flourishing than this?

沈氏該曰：“何天之衢”，尚賢也。大畜之時，已獨居上，五以柔尚之，畜盛德而處上，止眾賢而聚王庭，以天衢之亨，為己之任，畜道至此，賢路不塞，其道盛矣，故曰“道大行也。”呂氏祖謙曰：畜極則散，如伊尹樂堯舜之道，居畝犬畝之中，其畜可謂大矣，必佐湯以發其所蘊，是得時如天之衢也，故曰道行，得時行道之謂也。 何氏揩曰：備於身之謂德，達於世之謂道。道可大行，其亨可知，《彖》所謂“不家食吉”而“利涉大川”者此也。

Collective commentary cites Shen Gai's explanation: "What is the heavenly thoroughfare?" refers to the reverence for the virtuous. During the time of the Great Accumulation, the upper nine occupies the highest position alone, while the sixth five, with its gentle and harmonious virtue, honors him. He accumulates great virtue and holds the highest position, gathering many virtuous people in the royal court, taking the prosperity of the heavenly thoroughfare as his responsibility. When the way of cultivation reaches this point, the path of recommending the virtuous is no longer blocked, and his way becomes great, hence it is said, "the way is widely practiced." Collective commentary cites Lu Zuxian's explanation: when accumulation reaches its peak, it must be released. Like Yi Yin who delighted in the way of Yao and Shun, he lived in seclusion in the fields (the original text says "mu quan mu," which should be "qian mu"), and what he had accumulated could be said to be great. Later he inevitably assisted King Tang of Shang, expressing what was stored in his heart, which is encountering the right time, like walking upon the heavenly thoroughfare. Hence it is said, "the way is practiced" — seizing the opportunity to carry out his way, this is the meaning. Collective commentary cites He Kai's explanation (the original text says "He Shi Kai"): possessing within oneself is called virtue, and being able to spread throughout the world is called the way. When the way can be widely practiced, its prosperity is evident. The "Commentary on the Judgment" says "not eating at home is auspicious" and "favorable for crossing great rivers," which refers precisely to this.

山下有雷，頤。君子以慎言語，節飲食。 本義 二者養德養身之切務。

The Great Image Commentary says: Mountains below thunder, this is the image of the Hexagram颐. The gentleman takes it as a model, being cautious in speech and moderate in diet. Zhu Xi's "Basic Meaning" says: These two things, one is the essential practice for cultivating virtue, the other is the essential practice for cultivating the body.

程傳 以二體言之，山下有雷，雷震於山下，山之生物，皆動其根荄，發其萌芽，為養之象；以上下之義言之，良止而震動，上止下動，頤頷之象；以卦形言之，上下二陽，中含四陰，外實中虛，頤口之象。口所以養身也，故君子觀其象以養其身，“慎言語”以養其德，“節飲食”以養其體，不唯就口取養義，事之至近而所繫至大者，莫過於言語飲食也。在身為言語，於天下則凡命令政教，出於身者皆是，慎之則必當而無失。 在身為飲食，於天下則凡貨資財用，養於人者皆是。節之則適宜而無傷，推養之道，養德養天下，莫不然也。

Cheng Yi in Yichuan's Commentary on the Changes says: Considering the upper and lower parts of the hexagram, mountains with thunder beneath them, the thunder shaking beneath the mountain, causes the roots of plants growing in the mountain to be shaken and sprouts to emerge, which represents the image of nurturing. Considering the meaning of the upper and lower parts, the mountain stops while the thunder moves (the original text says 'liang zhi', but 'liang' should be 'gen'), the upper part is still while the lower part is active, which is like the upper jaw being still and the lower jaw opening and closing. Considering the shape of the hexagram, there is one yang line above and one below, with four yin lines in between, the outside solid and the middle hollow, which represents the image of the mouth. The mouth is used for nurturing the body, so the gentleman observes this image to nurture himself: 'being cautious in speech' to nurture his virtue, 'moderating food and drink' to nurture his body. This is not only about taking the meaning of nurturing from the mouth alone—nothing is more immediate and significant than speech and food. In terms of the individual, it is speech; extending it to the world, all commands and teachings that originate from the individual fall under this category, and being cautious in this will certainly be proper and without error. In terms of the individual, it is food; extending it to the world, all goods and wealth that come from outside to sustain people fall under this category, and moderation in this will be appropriate and without harm. Extending the principle of nurturing, whether nurturing virtue or nurturing the world, there is no difference in this regard.

集說 《朱子語類》：或云諺有禍從口出，病從口入，甚好。曰：此浯前輩曾用以解頤之象：“慎言語，節飲食。”馮氏椅曰：法雷之動，以慎其所出，法山之止，以節其所入。 趙氏汝楳曰：雷之聲為言浯，山之養為飲食，言語飲食出入乎頤者也。

Collective commentary cites Zhu Xi's "Sayings": Some people say that the proverb "Misfortune comes from words, illness comes from food" is well said. Zhu Xi replied: This saying was once used by predecessors to explain the image of the "Yi" hexagram "Be cautious in speech, regulate your diet" (the original text reads "ci wu", "wu" should be "yu"). Collective commentary cites Feng Yi's saying: By following the movement of thunder, be cautious about what you speak; by following the stillness of mountain, regulate what you take in. Collective commentary cites Zhao Ru Mei's saying: The sound of thunder corresponds to speech, the nurturing of mountain corresponds to diet. Speech and diet are precisely what enter and exit through the mouth and the throat. (The original text reads "yan wu", "wu" should be "yu".)

俞氏琰曰：頤乃口頰之象，故取其切於頤者言之。曰“慎言語，節飲食。”充此言語之類，則凡號令政教之出於己者，皆所當慎，而不可悖出，充此飲食之類，則凡貨財賦稅之入於上者，皆所當節，而不可悖入。

Collected Commentaries cite Yu Yan's explanation: "Yi" symbolizes the mouth and cheek, so the most relevant matters related to the mouth and face are "being cautious in speech and regulating diet." Expanding the concept of speech, all things issued from oneself, such as commands and policies, should be handled with care and not issued in a manner that goes against reason or propriety. Expanding the concept of diet, all things received into the realm, such as goods, taxes, and resources, should be regulated and not taken in a way that violates reason or propriety.

觀我朵頤，亦不足貴也。 集說 楊氏簡曰：明其本有良貴，今觀夫“朵頤”，則失其所謂貴矣。 俞氏琰曰：孟子云：“養其大體為大人，養其小體為小人。”又云：“飲食之人，則人賤之矣，”今初九陽德之大，本有可貴之質，乃內舍其大而外觀其小，豈不為人所賤，故曰”亦不足貴也”。

The Image Commentary explains the line "Initial Nine" saying: seeing others chewing with their cheeks, this is not worth cherishing. Collected Commentaries cite Yang Jian saying: this points out that he originally possesses a precious quality; now, however, he fixates on others' "chewing with cheeks," thereby losing that preciousness. Collected Commentaries cite Yu Yan saying: Mencius in "Mencius · Gaozi" says that a great person nourishes his large part, while a small person nourishes his small part; also saying that those who only focus on eating and drinking are looked down upon by others. Now, Initial Nine has the magnanimous virtue of yang, originally possessing a precious quality, yet within he discards the large, and outside he envies the small. How could he not be looked down upon? Therefore, the Image Commentary says "it is not worth being esteemed."

六二征凶，行失類也。 本義 初上皆非其類也。 程傳 征而從上則凶者，非其類故也，往求而失其類，得凶宜矣。行，往也。

The Image Commentary explains that the hexagram line Six in the Second is凶 when it goes forward because this line has lost its kindred. Zhu Xi's Benyi says that both the Nine at the Beginning and the Nine at the Top are not of the same kind as the Six in the Second. Cheng Yi's Yichuan Commentary on the Changes says that going forward to follow the Nine at the Top is凶 because they are not of the same kind; going out to seek sustenance instead results in losing the kindred, so getting凶 is natural. '行' means to go.

十年勿用，道大悖也。 程傳 所以戒終不可用，以其所由之道，大悖義理也。 集說 項氏安世曰：“拂頤貞”三字當連讀。《頤》之卦辭曰：“頤貞吉。”三之爻辭曰：“拂頤貞凶”。卦中唯此一爻，與卦義相反，故曰“道大悖也”。

The Image Commentary explains the sixth line in the third position: "Ten years cannot be used" because the path taken greatly violates the principles of correctness. Cheng Yi's Yichuan Commentary on the Changes says: Therefore, it warns that it should never be employed, because the path he follows greatly violates righteousness. Collected Commentaries cite Xiang Anshi's statement: "Fu Yi Zhen" should be read together. The Hexagram Statement of the Yi hexagram says "Yi Zhen Ji," while the Line Statement of the sixth line in the third position says "Fu Yi Zhen Xiong." This is precisely because it violates the correct way of nurturing, hence it is凶. The entire hexagram has only this line opposite to the hexagram's meaning, so the Image Commentary says "the way is greatly contrary."

顛頤之吉，上施光也。 程傳 顛倒求養而所以吉者，蓋得剛陽之應以濟其事，致己居上之德施，光明被於天下，吉孰大焉。 集說 谷氏家傑曰：養逮於下，則上施光，是養賢及民也。

The Image Commentary explains the line Six in the Fourth: seeking sustenance by turning downward and thus obtaining good fortune is because the superior person's giving is extensive. In Yichuan's Commentary on the Changes by Cheng Yi, it says: seeking sustenance by turning downward yet obtaining good fortune is because it receives the support of Chou Nine, a yang line that is properly responding, enabling the superior person to extend his virtue and spread his illumination throughout the world. There could be no greater good fortune than this. The collected interpretations cite Gu Jiajie's view: the grace of nurturing can reach the people, and the giving of the superior person becomes extensive, which means both nurturing the virtuous and benefiting the common people.

居貞之吉，順以從上也。 程傳 “居貞之吉”者，謂能堅固順從於上九之賢，以養天下也。 集說 張氏清子曰：五能柔順以從上九之賢，賴之以養天下，真聖人養賢以及萬民之事也。

The Image Commentary explains the line Six in the Fifth: staying in a stable position and upholding correctness to gain good fortune, is because it follows the virtuous superior with flexibility. In Yichuan's Commentary on the Changes by Cheng Yi, it says: the phrase 'residing with firmness brings good fortune' means that he can firmly follow Nine at the Top, the virtuous superior, relying on him to nurture the world. The collected interpretations cite Zhang Qingzi saying: Six in the Fifth can follow Nine at the Top, the virtuous superior, with flexible virtue, relying on him to nurture the world, which is truly the matter of the sage cultivating the virtuous and benefiting the people universally.

由頤厲吉，大有慶也。 程傳 若上九之當大任如是，能兢畏如是，天下被其德澤，是大有福慶也。 集說 王氏宗傳曰：《豫》之九四，天下由之以豫。故曰“大有得”。《頤》之上九，天下由之以頤，故曰“大有慶”。

The Image Commentary explains the line 'Nine at the Top' saying: the world gains sustenance through him, though he is in a dangerous and perilous situation, he ultimately achieves good fortune, because of great blessings and joy. Cheng Yi's Commentary on the Changes says: like Nine at the Top bearing great responsibilities, and being cautious and respectful, the whole world benefits from his virtue, which is the reason for great blessings and joy. The collected interpretations cite Wang Zong's saying: in the hexagram 'Yue', the line 'Nine in the Fourth' says 'great gain' because the world gains peace and happiness through him; in the hexagram 'Yi', the line 'Nine at the Top' says 'great joy' because the world gains sustenance through him, hence the Image Commentary says 'great joy'.

項氏安世曰：六五上九二爻，皆當以《小象》解之，六五之“居貞”，非自守也，貞於從上也。故曰“居貞之吉，順以從上也”。上九之“厲吉”，非能自吉也，得六五之委任而吉也，故曰“由頤厲吉，大有慶也”。

Collecting interpretations cite Xiang Anshi's view: the lines six in the fifth and nine at the top should both be explained by the Small Image. For the line six in the fifth, "residing in uprightness" does not mean closing the door to be self-reliant, but using "uprightness" in the matter of obedience. Therefore, it says "residing in uprightness brings good fortune, because it follows above." For the line nine at the top, "danger and good fortune" is not due to his own ability to be good, but because he receives the appointment from line six in the fifth, thus it says "by following the mouth, danger and good fortune occur, great celebration follows."