Guzhuan Hexagram

巽下，艮上。蠱：元亨，利涉大川。先甲三日，後甲三日。先，息薦反。後，胡豆反。蠱，壞極而有事也。其卦艮剛居上，巽柔居下，上下不交。下卑巽而上苟止，故其卦為蠱。或曰，剛上柔下，謂卦變自《賁》來者，初上二下，自《井》來者，五上上下，自《既濟》來者兼之，亦剛上而柔下，皆所以為蠱也。蠱壞之極，亂當復治，故其占為元亨，而利涉大川。甲，日之始，事之端也。先甲三日，辛也，後甲三日，丁也。前事過中而將壞，則可自新以為後事之端，而不使至於大壞，後事方始而尚新。然更當致其丁寧之意，以監其前事之失，而不使至於速壞。聖人之戒深也。

The hexagram Gǔ has the lower trigram Xun (Wind) and the upper trigram Gen (Mountain). The hexagram statement says: Gǔ, great success, favorable for crossing a great river; three days before the day Jiā and three days after the day Jiā. "Xian" is pronounced "Xi Jian Fan," and "Hou" is pronounced "Hu Dou Fan." Zhu Xi said: Gǔ means decayed to the extreme, thus there is something to be done. This hexagram has Gen's strength above and Xun's softness below, so the upper and lower parts are not in communication; the lower part is weak and submissive, and the upper part is careless and stagnant, hence the name Gǔ. Some people say "strength above and softness below" refers to the change of the hexagram: coming from the hexagram Bēn, it is the first line rising and the second line descending; coming from the hexagram Jing, it is the fifth line rising and the top line descending; coming from the hexagram Ji Ji, it includes both, and again strength is above and softness below, all of which can form the hexagram Gǔ. When decay has reached its extreme, after long disorder, it is time to restore order, so the divination is great success and favorable for crossing dangerous waters. "Jiā" is the beginning of ten days, symbolizing the start of doing something. Three days before Jiā is Xin day, and three days after Jiā is Ding day. If a previous matter has reached the middle and is about to decay, one should use Xin day to renew oneself, as the beginning of the next matter, so that it does not decay beyond repair. If a later matter is just beginning and is still new, it is even more important to give it repeated warnings on Ding day, using the failure of the previous matter as a warning, so that it does not quickly decay again. The admonitions of the sage are indeed profound.

《彖》曰：「蠱」，剛上而柔下，巽而止，蠱。以卦體、卦變、卦德釋卦名義，蓋如此，則積弊而至於蠱矣。「蠱，元亨」，而天下治也。「利涉大川」，往有事也。「先甲三日，後甲三日」，終則有始，天行也。釋卦辭。治蠱至於元亨，則亂而復治之象也。亂之終，治之始，天運然也。《象》曰：山下有風，蠱。君子以振民育德。山下有風，物壞而有事矣。而事莫大於二者，乃治己治人之道也。

The Commentary on the Judgment of the Hexagram Gǔ says: "Gǔ" refers to the situation where yang is above and yin is below, with the lower part being humble and obedient and the upper part remaining still, thus forming a state of corruption. Zhu Xi explains that this interpretation combines the "structure of the hexagram," "change of the hexagram," and "virtue of the hexagram" to define the meaning of the hexagram name: thus, accumulated corruption over time leads to decay. The Commentary on the Judgment also states: "Gǔ, original and greatly prosperous," meaning the world is thus restored to order; "favorable for crossing great rivers," meaning there will be important matters to attend to when proceeding; "three days before the first day of the month, three days after the first day of the month," indicating the end of one period and the beginning of another, which is the natural law of the heavens. Zhu Xi explains this as interpreting the hexagram statement: rectifying corruption to achieve great prosperity is the image of restoring order from chaos; the end of a period of disorder is the beginning of a period of order, which is how the heavenly course operates. The Great Image Commentary says: wind beneath the mountain, which is the hexagram Gǔ. The gentleman learns from this to inspire the people and cultivate virtue. Zhu Xi says: wind rising beneath the mountain causes damage to things and leads to matters needing attention; and the greatest matters are these two, which are the fundamental ways of governing oneself and others.

初六，幹父之蠱，有子，考無咎，厲終吉。乾，如木之幹，枝葉之所附而立者也。蠱者，前人已壞之緒，故諸爻皆有父母之象。子能幹之，則飭治而振起矣。初六，蠱未深而事易濟，故其占為有子則能治蠱，而考得無咎，然亦危矣。戒占者宜如是，又知危而能戒，則終吉也。《象》曰：「幹父之蠱」，意承考也。

The line statement for the first line (Initial Six) says: Rectifying the ruined affairs left by the father, having such a son, the former father has no fault, though there is danger, the outcome is favorable. Zhu Xi said: "The dry root" is like the trunk of a tree, the part on which the branches and leaves depend and stand upright. The term "Gǔ" refers to a cause that was already ruined by previous people, so each line takes the image of parents; if the son can take up the responsibility, it can be rectified and revived. The first line is at the beginning of the hexagram, so the ruin is not yet deep and the matter is easy to accomplish, hence the judgment is: having such a son can rectify the ruin, the former father thus incurs no blame, but there is still danger. This is a warning to the person consulting the oracle to take up the responsibility, and to be aware of the danger, and ultimately it will be favorable. The Small Image Commentary for the first line says: "Rectifying the father's ruin," its meaning is to inherit the former father's legacy.

九二，幹母之蠱，不可貞。九二剛中，上應六五，子幹母蠱而得中之象，以剛承柔而治其壞，故又戒以不可堅貞。言當巽以入之也。《象》曰：「幹母之蠱」，得中道也。九三，幹父之蠱，小有悔，無大咎。過剛不中，故小有悔，巽體得正，故無大咎。《象》曰：「幹父之蠱」，終無咎也。

The line statement for Nine Two says: Rectify the corrupt affairs left by the mother, but do not be overly rigid in uprightness. Zhu Xi says: Nine Two is a yang line in the middle, and it corresponds with Six Five above, which represents the son rectifying the mother's corruption while maintaining the middle path. It uses yang strength to serve the yin and rectify the disorder, so it warns against being overly rigid in uprightness, meaning one should use a gentle approach to gradually guide others. The Small Image Commentary for Nine Two says: "Rectify the mother's corruption," because it has attained the middle path. The line statement for Nine Three says: Rectify the corrupt affairs left by the father, with slight regret, but no major fault. Zhu Xi says: Nine Three is overly strong and not in the middle, hence slight regret; but since it is in the body of Xun and holds the correct position, it has no major fault. The Small Image Commentary for Nine Three says: "Rectify the father's corruption," ultimately without fault.

六四，裕父之蠱，往見吝。以陰居陰，不能有為，寬裕以治蠱之象也。如是，則蠱將日深，故往則見吝。戒占者不可如是也。《象》曰：「裕父之蠱」，往未得也。六五，幹父之蠱，用譽。柔中居尊，而九二承之以德，以此幹蠱，可致聞譽，故其象占如此。《象》曰：幹父用譽，承以德也。上九，不事王侯，高尚其事。剛陽居上，在事之外，故為此象，而占與戒，皆在其中矣。《象》曰：「不事王侯」，志可則也。

The line statement for the fourth line says: indulging in the corruption left by the father, this will inevitably lead to disgrace and regret. Zhu Xi explains: the fourth line, being a yin line in a yin position, lacks strength and is an image of leniency in dealing with the蛊. In this way, the corruption will only deepen day by day, so proceeding forward will surely result in disgrace and regret. This warns the person seeking divination not to be complacent. The small image commentary for the fourth line says: 'being indulgent toward the father's corruption,' indicating that moving forward will not achieve the desired result. The line statement for the fifth line says: rectifying the corruption left by the father, thus gaining commendation. Zhu Xi explains: the fifth line is gentle and upright, occupying a high position, and has the nine second line supporting it with virtue. By acting in this way, it can bring about reputation, hence the symbolic representation and the divination conclusion. The small image commentary for the fifth line says: rectifying the father's corruption and gaining commendation, because there are people below supporting it with virtue. The line statement for the top line says: not serving the prince, valuing one's own conduct higher. Zhu Xi explains: the top line, being a yang line at the top of the hexagram, is outside the worldly affairs, hence the symbolic image; the divination and warning are both contained within this. The small image commentary for the top line says: 'not serving the prince,' this kind of integrity can serve as a model.

兌下，坤上。臨：元亨，利貞。至于八月有凶。臨，進而凌逼於物也。二陽浸長以逼於陰，故為臨。十二月之卦也。又，其為卦，下兌說，上坤順。九二以剛居中，上應六五，故占者大亨而利於正。然至于八月，當有凶也。八月，謂自《復》卦一陽之月，至於《遁》卦二陰之月，陰長陽遁之時也。或曰，八月，謂夏正八月，於卦為觀，亦臨之反對也。又因占而戒之。

The Hexagram of "Approaching" has the lower trigram Dui (Lake) and the upper trigram Kun (Earth). The Hexagram Statement says: "Approaching, greatly prosperous, favorable to maintaining correctness; but in the eighth month there will be danger." Zhu Xi says: "Approaching means pressing close and overpowering things." Two yang lines gradually grow and press toward the many yin lines, hence it is called "Approaching." In the twelve changing hexagrams, it corresponds to the twelfth month. Looking at the structure of the hexagram, the lower trigram Dui represents joy, and the upper trigram Kun represents compliance. The line Nine in the Second, being a yang line in the central position, corresponds with the line Six in the Fifth, so the diviner finds great prosperity and it is favorable to maintaining correctness. However, in the eighth month, there will be danger. The term "eighth month" refers to the month starting from when the first yang line appears in the Hexagram of "Returning," and counting up to the month of the Hexagram of "Retreating," which is when yin grows and yang recedes. Some people also say that the eighth month refers to the eighth month of the traditional Chinese calendar, and in the hexagram it corresponds to "Observing," which is the inverted form of "Approaching." This sentence adds another layer of warning based on the divination.

《彖》曰：「臨」，剛浸而長，長，丁丈反。以卦體釋卦名。說而順，剛中而應。說，音悅。又以卦德、卦體言卦之善。大亨以正，天之道也。當剛長之時，又有此善，故其占如此也。「至于八月有凶」，消不久也。言雖天運之當然，然君子宜知所戒。《象》曰：澤上有地，臨，君子以教思無窮，容保民無疆。思，去聲。地臨於澤，上臨下也，二者皆臨下之事。教之無窮者，兌也，容之無疆者，坤也。

The "Tian" hexagram's "Tuan Zhuan" says: What is called "Lín" is the gradual growth of yang. The character "cháng" is read as "ding zhang fan." Zhu Xi says this is using the "guatǐ" to explain the hexagram's name. The "Tuan Zhuan" also says: harmonious and gentle, with yang in the center and corresponding lines. The character "shuō" is read as "yuè." Zhu Xi says this is again using the "guade" and "guatǐ" to explain the hexagram's virtue. The "Tuan Zhuan" further says: greatly smooth and in accordance with the right path, this is the principle of heaven. Zhu Xi says: at the time when yang is growing, there is also such virtue, hence the divination is thus. The last sentence of the "Tuan Zhuan" says: "until the eighth month there is misfortune," which indicates that the retreat of yang will not be long. Zhu Xi says: although this is the natural course of heaven, the gentleman should be alert. The "Dà Xiàng Zhuan" says: earth over water, this is "Lín." The gentleman thus has an endless mind to teach the people and an boundless capacity to nurture them. The character "sī" is read in the falling tone. Zhu Xi says: earth over water is the superior one governing the inferior, and teaching and nurturing both belong to the act of governing the people below. Teaching endlessly is taken as the harmony of Dui, and nurturing without limit is taken as the vastness of Kun.

初九，咸臨，貞吉。卦唯二陽，遍臨四陰，故二爻皆有咸臨之象。初九剛而得正，故其占為貞吉。《象》曰：「咸臨，貞吉」，志行正也。九二，咸臨，吉，無不利。剛得中而勢上進，故其占吉而無不利也。《象》曰：「咸臨，吉，無不利」，未順命也。未詳。六三，甘臨，無攸利，既憂之，無咎。陰柔不中正，而居下之上，為以甘說臨人之象。其占固無所利，然能憂而改之，則無咎也。勉人遷善，為教深矣。《象》曰：「甘臨」，位不當也。「既憂之」，咎不長也。

The first line statement says: universally approaching and comforting all the yin lines, maintaining correctness brings good fortune. Zhu Xi says: the entire hexagram has only two yang lines, yet they are to universally approach the four yin lines above, so the first line and the second line both have the image of 'mutual attraction and approach'. The first line is yang and occupies the correct position, so the judgment is that maintaining correctness brings good fortune. The Small Image Commentary of the first line says: 'mutual attraction and approach, maintaining correctness brings good fortune', meaning its intention is upright. The second line statement says: universally approaching and comforting all the yin lines, good fortune, no disadvantage. Zhu Xi says: the second line is yang and occupies the central position, its strength is advancing upwards, so the judgment is good fortune with no disadvantage. The Small Image Commentary of the second line says: 'mutual attraction and approach, good fortune, no disadvantage', meaning it has not yet submitted to heavenly mandate. Zhu Xi frankly admits he does not understand the meaning of this sentence. The third line statement says: using sweet words to approach people, there is no benefit; if one is worried and changes this, there is no fault. Zhu Xi says: the third line is yin and neither central nor correct, yet it is in the upper position of the lower trigram, thus forming the image of approaching people through sweet words; the judgment is originally of no benefit, but if one is worried and corrects this, there will be no fault. This is encouraging people to change for the better, and the teaching is profound. The Small Image Commentary of the third line says: 'sweet approach', meaning the line is not in the correct position; 'having worried about it', meaning the fault will not last long.

六四，至臨，無咎。處得其位，下應初九，相臨之至，宜無咎者也。《象》曰：「至臨，無咎」，位當也。六五，知臨，大君之宜，吉。知，音智。以柔居中，下應九二，不自用而任人，乃知之事，而大君之宜，吉之道也。《象》曰：「大君之宜」，行中之謂也。上六，敦臨，吉，無咎。居卦之上，處臨之終，敦厚於臨，吉而無咎之道也，故其象占如此。《象》曰：敦臨之吉，志在內也。

The line statement for the fourth line says: being close and thorough in governing those below, there is no fault. Zhu Xi explains: the fourth line is in a proper position, and it corresponds with the first line below, making it the most thorough in governing those below, thus there should be no fault. The small image commentary for the fourth line says: "being most close, there is no fault," because the position is proper. The line statement for the fifth line says: governing the world with wisdom, this is what a great ruler should do, and it is auspicious. "Zhi" is read as "zhi" (wisdom). Zhu Xi explains: the fifth line, being a yin and soft line in the central position, corresponds with the second line below, not displaying its own ability but willing to employ the virtuous, which is a wise action, and also the most appropriate way for a great ruler, thus leading to auspiciousness. The small image commentary for the fifth line says: what is meant by "the proper way for a great ruler" is that the actions conform to the middle path. The line statement for the sixth line says: being sincere and thorough in governing those below, it is auspicious and there is no fault. Zhu Xi explains: the sixth line is at the top of the entire hexagram, at the end of the path of approaching, and being sincere and thorough in governing those below, this is a way that is both auspicious and without fault, hence the symbolic reference and the divination result are thus. The small image commentary for the sixth line says: being sincere and thorough in governing those below leads to auspiciousness, because its mind is attached to the two yang lines of the inner trigram.

坤下，巽上。觀：盥而不薦，有孚顒若。觀，官奐反。下「大觀」、「以觀」之「觀」，《大象》「觀」字，並同。觀者，有以示人而為人所仰也。九五居上，四陰仰之，又內順外巽，而九五以中正示天下，所以為觀。盥，將祭而潔手也。薦，奉酒食以祭也。顒然，尊敬之貌。言致其潔清而不輕自用，則其孚信在中，而顒然可仰。戒占者當如是也。或曰：「有孚顒若」，謂在下之人，信而仰之也。此卦四陰長而二陽消，正為八月之卦，而名卦繫辭，更取他義，亦扶陽抑陰之意。

The hexagram Guaan has the lower trigram Kun (Earth) and the upper trigram Xun (Wind). The hexagram statement says: "Guaan" is like the act of washing hands before worship, when the sacrificial offerings have not yet been presented, but sincerity already exists in the heart, causing people to look up with reverence. The character "Guan" is pronounced "guan huan fan". The character "Guan" in the following expressions "daguangan" and "yi guan" as well as in the "Great Image Commentary" is pronounced the same. Zhu Xi said: the meaning of "Guan" is to display something to others so that people look up to it. The line Nine in the Fifth is in the upper position, with four yin lines looking up to it. The inner trigram is gentle and the outer trigram is yielding, while Nine in the Fifth demonstrates the virtue of being in the center and upright to the world, hence it is called Guaan. "Guàn" refers to washing hands before worship, and "jiàn" refers to presenting wine and food for sacrifice. "Yóng rán" means a reverent appearance. This means that people can achieve purity and sincerity without acting hastily, so sincerity resides in the heart, and there is a solemnity that inspires admiration. This is a warning to the person consulting the oracle to act in this way. Some people also say that "you fu yóng ruo" means that the people below are convinced and look up to him. Zhu Xi also pointed out that in this hexagram, four yin lines are growing while two yang lines are retreating, which should be the hexagram of the eighth month, but it is named and explained with a different meaning, which also reflects the intention of supporting yang and restraining yin.

《彖》曰：大觀在上，順而巽，中正以觀天下。以卦體、卦德釋卦名義。「觀，盥而不薦，有孚顒若」，下觀而化也。觀，如字。下「觀天」、《大象》「觀民」之「觀」、六爻「觀」字，並同。釋卦辭。觀天之神道，而四時不忒，聖人以神道設教，而天下服矣。極言觀之道也。四時不忒，天之所以為觀也。神道設教，聖人之所以為觀也。《象》曰：風行地上，觀，先王以省方觀民設教。省，悉井反。省方以觀民，設教以為觀。

The Commentary on the Judgment of the Hexagram "Observing" says: The great object of observation is in a superior position, gentle and yielding, displaying the virtue of uprightness and correctness to the people. Zhu Xi says this combines the "structure" and "virtue" of the hexagram to explain the meaning of the hexagram name. The Commentary on the Judgment also says: "Observing, washing but not offering, with sincerity and awe." This refers to people looking up to him and being influenced. Here, the character "观" is read according to its original meaning. The subsequent "观天" ("observing heaven"), the "观" in the Great Image, and the "观" in the six lines all share this reading. Zhu Xi says this explains the hexagram statement. The Commentary on the Judgment further says: Observing the divine movement of heaven, and the four seasons changing without error; the sage establishes education based on this divine way, and the people submit. Zhu Xi says: This explains the principle of "observation" to its fullest extent — the four seasons changing without error is why heaven becomes the object of observation; establishing education based on the divine way is why the sage becomes the object of observation. The Great Image says: Wind moves over the earth, this is "Observing." The sage king thus travels the four directions, investigates the people's conditions, and establishes education. "省" is read as "xī jǐng fǎn." Zhu Xi says: Traveling the four directions is to observe the people, and establishing education is to provide them with something to observe.

初六，童觀，小人無咎，君子吝。卦以觀示為義，據九五為主也，爻以觀瞻為義，皆觀乎九五也。初六，陰柔在下，不能遠見，童觀之象。小人之道，君子之羞也。故其占在小人則無咎，君子得之，則可羞矣。《象》曰：初六「童觀」，小人道也。六二，窺觀，利女貞。陰柔居內而觀乎外，窺觀之象，女子之正也。故其占如此。丈夫得之，則非所利矣。《象》曰：窺觀女貞，亦可醜也。在丈夫則為丑也。

The line statement for the first line (Initial Six) says: Observing like a child's shallow view, the petty person has no fault, but the gentleman feels ashamed. Zhu Xi says: The entire hexagram takes 'displaying to others' as its meaning, with the ninth at the fifth line as the main focus; each line takes 'looking up' as its meaning, all looking up to the ninth at the fifth line. The first line is yin and flexible, located at the very bottom, unable to see far, which is the image of a child's shallow view; this is the way of the petty person, and the gentleman considers it shameful. Therefore, the divination is: the petty person acting this way has no fault, but the gentleman who draws this line should feel ashamed. The Small Image Commentary of the first line says: The first line 'childlike observation' is the way of the petty person. The line statement for the second line (Six in the Second) says: Peering through a crack, it is favorable for a woman to maintain uprightness. Zhu Xi says: The second line is yin and flexible, located within the inner trigram, yet it observes the outside, which is the image of peering through a crack. For a woman, this is considered appropriate, hence the divination is as such; however, if a man draws this line, it is not suitable. The Small Image Commentary of the second line says: Peering through a crack and conforming to the uprightness of a woman is still somewhat shameful. Zhu Xi says: If it were a man, it would be an ugly thing.

六三，觀我生，進退。我生，我之所行也。六三，居下之上，可進可退，故不觀九五，而獨觀己所行之通塞以為進退。占者宜自審也。《象》曰：「觀我生，進退」，未失道也。六四，觀國之光，利用賓于王。六四，最近於五，故有此象。其占為利於朝覲仕進也。《象》曰：「觀國之光」，尚賓也。

The third line statement says: Observe one's own actions and decide whether to advance or retreat based on that. Zhu Xi says: "I am born" refers to one's own conduct. The third line is at the top of the lower trigram, so it can advance or retreat. Therefore, it does not look to the fifth line, but only examines whether its own actions are unobstructed or blocked, to decide on advancement or retreat. The person divining should examine themselves. The small image commentary of the third line says: "Observing my own conduct, advancing or retreating," this does not deviate from the right path. The fourth line statement says: Observing the brilliant appearance of the entire country, it is advantageous to act as a guest in court. Zhu Xi says: The fourth line is closest to the fifth line, so there is this image; its judgment is advantageous for attending court and seeking official position. The small image commentary of the fourth line says: "Observing the country's brilliance," this is to honor the guest ritual and be treated as a guest.

九五，觀我生，君子無咎。九五，陽剛中正，以居尊位，其下四陰，仰而觀之，君子之象也。故戒居此位、得此占者，當觀己所行，必其陽剛中正亦如是焉，則得無咎也。《象》曰：「觀我生」，觀民也。此夫子以義言之，明人君觀己所行，不但一身之得失，又當觀民德之善否，以自省察也。

The line statement of the fifth line says: Observing one's own actions, the gentleman has no faults. Zhu Xi says: The ninth line at the fifth position is yang and strong, upright, and occupies the honorable position. The four yin lines below all look up to it. This is the image of the gentleman. Therefore, it warns those who are in this position and have drawn this line: They should examine all their actions and make sure they are like the ninth line at the fifth position, yang and strong, upright, so that they have no faults. The small image commentary of the fifth line says: "Observing my life," actually refers to observing the people. Zhu Xi says: This is how Confucius speaks in terms of principle. It shows that a ruler examining his own conduct should not only consider his own gains and losses, but also look at the moral character of the people, using this to examine himself.

上九，觀其生，君子無咎。上九，陽剛居尊位之上，雖不當事任，而亦為下所觀，故其戒辭略與五同。但以「我」為「其」，小有主賓之異耳。《象》曰：「觀其生」，志未平也。志未平，言雖不得位，未可忘戒懼也。

The line statement for the top yang line (Upper Nine): Observing his actions, the gentleman has no fault. Zhu Xi says: Upper Nine, with a yang yang in the highest position, although not holding an actual position, is still looked up to by the people below. Therefore, its admonishing words are largely the same as those of Nine in the Fifth; the only difference is that "I" is replaced by "he," making a slight distinction between subject and object. The Small Image Commentary of Upper Nine says: "Observing his life," indicating that his mind is still not at peace. Zhu Xi explains: what is meant by an unsettled mind is that although Upper Nine does not hold an actual position, it should not forget caution and vigilance.

震下，離上。噬嗑：亨，利用獄。噬，市利反。嗑，胡臘反。噬，齧也。嗑，合也。物有間者，齧而合之也。為卦上下兩陽而中虛，頤口之象，九四一陽，間於其中，必齧之而後合，故為噬嗑。其占當得亨通者，有間故不通，齧之而合，則亨通矣。又三陰三陽，剛柔中半，下動上明，下雷上電，本自《益》卦六四之柔，上行以至於五而得其中，是以陰居陽，雖不當位而利用獄。蓋治獄之道，唯威與明，而得其中之為貴。故筮得之者，有其德，則應其占也。

The hexagram Shìkè has the lower trigram Zhen (Thunder) and the upper trigram Li (Fire). The hexagram statement says: Shìkè, smooth and unimpeded, favorable for judgment and punishment. "Shì" is pronounced "shì lì fǎn," and "kè" is pronounced "hú là fǎn." Zhu Xi said: "Shì" means to bite, and "kè" means to join; when there is an obstruction between things, one must bite through it to join them. Looking at the hexagram shape, there is one yang line at the top and bottom, with the middle empty, resembling the jaw; the nine in the fourth position is a single yang line blocking the middle, which must be bitten through to join, hence the name Shìkè. Its divination should be smooth and unimpeded: because there is an obstruction, it is not smooth, but once it is bitten through and joined, it becomes smooth. Moreover, the entire hexagram has three yin and three yang lines, with equal numbers of yin and yang, the lower trigram being Zhen (Thunder) and the upper trigram Li (Fire), with the lower being thunder and the upper being lightning; from the perspective of hexagram transformation, it originally comes from the hexagram Yì with the sixth line in the fourth position moving up to the fifth position and becoming central, with a yin line in a yang position, though not in the proper place, it is favorable for judgment. Because the way of governing cases lies only in severity and clarity, and having the central position is most precious. Therefore, those who receive this hexagram in divination, if they possess such virtue, the divination will be fulfilled in them.

《彖》曰：頤中有物，曰噬嗑。以卦體釋卦名義。噬嗑而亨，剛柔分，動而明，雷電合而章。柔得中而上行，雖不當位，利用獄也。上，時掌反。又以卦名、卦體、卦德、二象卦變釋卦辭。《象》曰：雷電，噬嗑；先王以明罰敕法。雷電，當作「電雷」。

The Commentary on the Judgment of the Hexagram Shēi Kè says: When something is across the mouth and cheek, it is called Shēi Kè. Zhu Xi says this is using the 'hexagram structure' to explain the meaning of the hexagram name. The Commentary on the Judgment also says: After biting through, there is smoothness; there is a balance of yin and yang, clearly divided, with movement and brightness, thunder and lightning combined to reveal clearly; the yin lines are in the middle position and move upward, although their positions are not appropriate, it is beneficial for judging cases and applying punishment. 'Shàng' is read as 'Shí Zhǎng Fǎn'. Zhu Xi says: this passage uses the hexagram name, hexagram structure, hexagram virtue, the upper and lower images, and the transformation of the hexagram to explain the hexagram statement. The Great Image Commentary says: Thunder and lightning, this is Shēi Kè. The former kings used this to clarify punishments and regulate laws. Zhu Xi points out: the words 'léi diàn' should be read as 'diàn léi'.

初九，屨校滅趾，無咎。校，音教。初、上無位，為受刑之象。中四爻為用刑之象。初在卦始，罪薄過小，又在卦下，故為履校滅趾之象。止惡於初，故得無咎。占者小傷而無咎也。《象》曰：「屨校滅趾」，不行也。滅趾，又有不進於惡之象。

The first line statement says: The foot is bound with wooden restraints, covering the toes, with no blame. "Jiao" is pronounced like "jiao," referring to wooden restraints. Zhu Xi says: The first line and the top line are not in official positions, symbolizing receiving punishment; the middle four lines represent carrying out punishment. The first line is at the beginning of the entire hexagram, indicating a minor offense, and being at the lowest position, so there is an image of the foot being bound with restraints covering the toes. Evil actions at their initial stage are stopped, thus resulting in no blame; the person seeking divination may suffer a minor injury but no fault. The Small Image Commentary of the first line says: "Foot bound with restraints covering the toes," which prevents movement. Zhu Xi says: Covering the toes also implies a sign that the person will not proceed further into wrongdoing.

六二，噬膚滅鼻，無咎。祭有膚鼎，蓋肉之柔脆，噬而易嗑者。六二中正，故其所治如噬膚之易。然以柔乘剛，故雖甚易，亦不免於傷滅其鼻。占者雖傷而終無咎也。《象》曰：「噬膚滅鼻」，乘剛也。六三，噬臘肉，遇毒，小吝，無咎。臘，音昔。臘肉，謂獸臘，全體骨而為之者，堅韌之物也。陰柔不中正，治人而人不服，為噬臘遇毒之象。占雖小吝，然時當噬嗑，於義為無咎也。《象》曰：「遇毒」，位不當也。

The line statement for the second line says: biting soft flesh until the nose is bitten in, without fault. Zhu Xi explains: in ancient times, there was a type of ritual vessel called 'fu ding' used for holding tender meat, which was the softest and most delicate part, easily bitten through. The second line is both central and upright, so it governs people as easily as biting soft flesh; however, since it is a yin line overpowering the yang line of the first line, even though it is easy, it inevitably harms its own nose. The person divining may suffer injury but ultimately has no fault. The Small Image Commentary of the second line says: 'biting flesh and breaking the nose,' because it oversteps over the yang line. The line statement for the third line says: biting dried game meat and encountering poison, with slight regret but no fault. 'Lax' is pronounced 'xi'. Zhu Xi explains: dried meat refers to whole, boned, dried game meat, which is tough and hard to bite. The third line is yin and not central or upright, governing people but not being able to control them, so it is like biting dried meat and getting poisoned. Although the divination has some regret, during the time of the 'Shi He' (Breaking Up), it is still considered without fault in terms of righteousness. The Small Image Commentary of the third line says: 'meeting poison,' because the line position is inappropriate.

九四，噬乾胏，得金矢，利艱貞，吉。乾，音乾。胏，緇美反。胏，肉之帶骨者，與「胾」通。《周禮》：獄訟，入鈞金束矢而後聽之。九四，以剛居柔，得用刑之道，故有此象。言所噬愈堅，而得聽訟之宜也。然必利於艱難正固，則吉。戒占者，宜如是也。《象》曰：「利艱貞，吉」，未光也。

The fourth line statement says: To bite dry meat with bones, obtaining copper and arrows, is advantageous to maintain uprightness in difficulty, and it is auspicious. "Qian" is pronounced "gan," and "zǐ" is read "zi mei fan." Zhu Xi says: "Zǐ" refers to meat with bones, and the character is interchangeable with "zì." The "Rites of Zhou" stipulate that those who bring lawsuits must first pay one jūn of copper and one bundle of arrows, and then the government will accept the case. The nine in the fourth line, with a yang yang in a yin yin position, deeply understands the principles of punishment, hence this image; meaning the harder the thing bitten, the more appropriate it is to hear cases. However, it must be advantageous to maintain uprightness in difficulty to achieve auspiciousness. This is a warning to the diviner to act accordingly. The small image commentary of the ninth in the fourth says: "Advantageous to maintain uprightness in difficulty, auspicious," means its virtue has not yet become great.

六五，噬乾肉，得黃金，貞厲，無咎。噬乾肉，難於膚而易於臘胏者也。黃，中色。金，亦謂鈞金。六五，柔順而中，以居尊位，用刑于人，人無不服，故有此象。然必貞厲，乃得無咎。亦戒占者之辭也。《象》曰：「貞厲，無咎」，得當也。上九，何校滅耳，凶。何，何可反。何，負也。過極之陽，在卦之上，惡極罪大，凶之道也。故其象占如此。《象》曰：「何校滅耳」，聰不明也。滅耳，蓋罪其聽之不聰也。若能審聽而早圖之，則無此凶矣。

The line statement for the fifth line (Six in the Fifth): Biting dry meat, obtaining gold, maintaining correctness while constantly fearing danger, there is no fault. Zhu Xi said: Biting dry meat is more difficult than biting soft meat, but easier than biting preserved meat or meat with bones. "Yellow" is the central color among the five colors, and "gold" refers to copper used in litigation. The fifth line is flexible and in the center, and occupies a position of honor. When applying punishment to others, people will not be不服 (unconvinced or dissatisfied), hence this image. However, one must maintain correctness and be aware of danger to avoid fault, which is also a warning to the person divining. The Small Image Commentary for the fifth line says: "Correctness and danger, no fault," because the handling is appropriate. The line statement for the top line (Nine at the Top): Carrying the instrument of punishment on the shoulder, covering the ears, resulting in misfortune. "He" is read as "He ke fan," meaning to bear a burden. Zhu Xi said: The top line is the extreme yang line, located at the top of the entire hexagram. Its wickedness has reached its peak, and the offense is great, which is the way to invite misfortune, hence the image and judgment are as such. The Small Image Commentary for the top line says: "He ke fan, covering the ears," meaning the hearing is unclear. Zhu Xi said: Covering the ears signifies that the person's hearing is not sharp; if he could be cautious in listening and plan early, he would not encounter such misfortune.

艮下，兌上。咸：亨，利貞，取女吉。取，七具反。咸，交感也。兌柔在上，艮剛在下，而交相感應，又艮止則感之專，兌說則應之至，又艮以少男下於兌之少女，男先於女，得男女之正，婚姻之時，故其卦為咸。其占亨而利貞，取女則吉。蓋感有必通之理，然不以貞，則失其亨，而所為皆凶矣。

The hexagram Xian has the lower trigram Gen (Mountain) and the upper trigram Dui (Lake). The hexagram statement says: Xian, smooth and unimpeded, favorable to maintaining the right path, and auspicious for marriage. The character "取" is read as "qi ju fan," meaning "to take" as in "to marry." Zhu Xi says: Xian means mutualsympathetic response (mutual response and interaction). The softness of Dui is above, and the firmness of Gen is below; they interact with each other. Moreover, Gen signifies stopping, so the response is focused and single-minded; Dui signifies joy, so the response is sincere and genuine. Also, Gen represents a young man, while Dui represents a young woman, with the young man below the young woman, indicating the man's initiative in seeking the woman, which conforms to the proper relationship between men and women. This is the appropriate time for marriage, hence the hexagram is named Xian. Its interpretation is smooth and unimpeded, favorable to maintaining the right path, and auspicious for marriage. Becausesympathetic response (response and interaction) inherently has the nature of mutual connection, but if one does not respond with the right path, one will lose this smoothness, and actions will turn to misfortune.

《彖》曰：「咸」，感也。釋卦名義。柔上而剛下，二氣感應以相與。止而說，男下女，是以「亨，利貞，取女吉」也。說，音悅。「男下」之下，遐嫁反。以卦體、卦德、卦象釋卦辭。或以卦變言柔上剛下之義，曰：《咸》自《旅》來，柔上居六，剛下居五也。亦通。天地感而萬物化生，聖人感人心而天下和平，觀其所感，而天地萬物之情可見矣。極言感通之理。《象》曰：山上有澤，咸，君子以虛受人。山上有澤，以虛而通也。

The *Commentary on the Judgment* of the *Xian* hexagram says: What is meant by "Xian" is "sensibility" or "response." Zhu Xi says this explains the meaning of the hexagram name. The *Commentary on the Judgment* also says: The yin line is above and the yang line is below; the interaction of yin and yang energies leads to mutual attraction and affinity. The *Geng* hexagram represents stillness and the *Dui* hexagram represents joy, so the man submits to the woman, hence "smooth, beneficial to maintain the correct course, and taking a wife is auspicious." The character "shuo" is read as "yue," meaning joy, and the "down" in "nanxia nv" is read as "xia jia fan." Zhu Xi says this explains the hexagram's structure, its moral quality, and its symbolic meaning. Some people explain the meaning of the yin above and yang below from the perspective of "hexagram transformation," saying that *Xian* comes from the *Lv* hexagram, with the yin line rising to the sixth position and the yang line descending to the fifth position, which also makes sense. The last part of the *Commentary on the Judgment* says: When heaven and earth interact and respond, all things are generated and nurtured; when sages move people's hearts, the world becomes peaceful. By observing the principles of response, one can understand the true nature of heaven, earth, and all things. Zhu Xi says: This brings the principle of mutual response to its fullest extent. The *Great Image* says: A mountain with a pond on top, this is *Xian*. The gentleman learns from this to be open-minded and receptive to others. Zhu Xi says: A mountain with a pond on top is because the mountain's summit is hollow and can hold water, thus allowing communication.

初六，咸其拇。拇，茂後反。拇，足大指也。《咸》以人身取象，感於最下，咸拇之象也。感之尚淺，欲進未能，故不言吉凶。此卦雖主於感，然六爻皆宜靜而不宜動也。《象》曰：「咸其拇」，志在外也。六二，咸其腓，凶，居吉。腓，房非反。腓，足肚也。欲行則先自動，躁妄而不能固守者也。二當其處，又以陰柔不能固守，故取其象。然有中正之德，能居其所，故其占動凶而靜吉也。《象》曰：雖「凶，居吉」，順不害也。

The line statement for the first line says: Thesympathetic response reaches the big toe. "拇" is pronounced "Mao Hou Fan." Zhu Xi says: "拇" refers to the big toe of the foot. The hexagram "Xian" uses parts of the human body as a symbol, and thesympathetic response occurs at the lowest level, thus representing the image ofsympathetic response at the big toe. At this point, thesympathetic response is still shallow, and although there is a desire to move, movement is not yet possible, so the line statement does not mention fortune or misfortune. Although this hexagram is mainly aboutsympathetic response, all six lines are suitable for stillness rather than reckless action. The Small Image Commentary for the first line says: "The感应 reaches the big toe," indicating that the mind has already turned toward the nine in the fourth line. The line statement for the second line says: Thesympathetic response reaches the calf, which is凶; if one remains still and does not move, it is吉. "腓" is pronounced "Fang Fei Fan." Zhu Xi says: "腓" refers to the calf, which moves on its own before one begins to walk, indicating a restless and impetuous part of the body that cannot hold firm. The second line is at this position, and since it is of a yin and soft nature, it cannot hold firm, so this image is used; however, it possesses the virtue of being in the center and upright, so the judgment is that reckless action brings misfortune, while remaining still brings good fortune. The Small Image Commentary for the second line says: Although it is said to be凶, remaining still brings good fortune, because being gentle and holding firm will not lead to harm.

九三，咸其股，執其隨，往吝。股，隨足而動，不能自專者也。執者，主當持守之意。下二爻皆欲動者，三亦不能自守而隨之，往則吝矣。故其象占如此。《象》曰：「咸其股」，亦不處也。志在隨人，所執下也。言亦者，因前二爻皆欲動而云也。二爻陰躁，其動也宜。九三陽剛，居止之極，宜靜而動，可吝之甚也。

The third line statement says: Thesympathetic response reaches the thigh, and what is held onto is merely following others, so going forward will result in shame and regret. Zhu Xi says: The thigh moves with the foot and cannot act on its own. "Hold" means to hold on. The lines below, the first line and the second line, both want to move, and the third line cannot hold on and follows along, so going forward leads to shame and regret, hence the symbolic meaning and the judgment are as such. The small image commentary of the third line says: "The感应 reaches the thigh," showing that it is unwilling to stay still; its mind is only to follow others, and what it holds onto is too low. Zhu Xi says: The commentary uses the word "also" to follow up on the fact that the previous two lines both wanted to move. Those two lines are originally of a yin and flexible nature, so their movement is still appropriate; however, the third line is yang and strong, and is located at the extreme of the mountain that stops, so it should be still but instead moves recklessly, thus leading to severe shame and regret.

九四，貞吉，悔亡，憧憧往來，朋從爾思。憧，昌容反，又音同。九四，居股之上，脢之下，又當三陽之中，心之象，咸之主也。心之感物，當正而固，乃得其理。今九四乃以陽居陰，為失其正而不能固，故因占設戒，以為能正而固，則吉而悔亡。若憧憧往來，不能正固而累於私感，則但其朋類從之，不復能及遠矣。《象》曰：「貞吉，悔亡」，未感害也。「憧憧往來」，未光大也。感害，言不正而感，則有害也。

The fourth line statement says: If one maintains correctness, it will be auspicious, and regret will disappear; if one's mind is wavering and uncertain, only like-minded friends will follow one's thoughts. "Chong" is pronounced "Chang Rong Fan," and it is also pronounced the same. Zhu Xi explains: Nine in the fourth is located above the thighs and below the back, and it is exactly in the middle of the three yang lines above and below, thus symbolizing the heart, and is the main element of the Hexagram of "Xian." The heart should respond to external things with correctness and firmness, which is in accordance with reason. Now, Nine in the fourth, a yang line in a yin position, is losing its correctness and thus cannot be firm. Therefore, the divination warns: if one maintains correctness and firmness, it will be auspicious and regret will disappear; if one's mind is wavering and uncertain, unable to be firm and being affected by private feelings, then only like-minded friends will follow, and one will no longer feel the presence of distant people. The Small Image Commentary of the fourth line says: "Zhen Ji, Hui Wang" means it has not yet been harmed by improper feelings; "Chong Chong Wang Lai" indicates the mind is still not broad and bright enough. Zhu Xi explains: the term "ganhai" refers to the harm caused by an improper heart in influencing others.

九五，咸其脢，無悔。脢，武杯反，又音每。脢，背肉，在心上而相背，不能感物而無私繫。九五，適當其處，故取其象，而戒占者以能如是，則雖不能感物，而亦可以無悔也。《象》曰：「咸其脢」，志末也。志末，謂不能感物。上六，咸其輔頰舌。頰，古協反。輔頰舌，皆所以言者，而在身之上。上六，以陰居說之終，處咸之極，感人以言而無其實。又兌為口舌，故其象如此，凶咎可知。《象》曰：「咸其輔頰舌」，滕口說也。滕、騰通用。

The line statement for the fifth line: Thesympathetic response reaches the flesh on the back, there is no regret. "Mèi" is pronounced "Wǔ bēi fǎn," also pronounced "Měi." Zhu Xi says: "Mèi" refers to the flesh on the back, located above the heart and opposite to it, so it cannot feel external things, thus there is no private attachment. The fifth line is exactly at this position, so this image is taken, and it warns the person divining: if one can be free from private attachments, then even if one cannot move others, there will be no regret. The small image commentary for the fifth line says: "The感应 reaches the mèi," which refers to the subtle will. Zhu Xi explains: "Will at the end" means that one cannot move external things. The line statement for the sixth line at the top: Thesympathetic response is only in the jaw, cheek, and tongue. "Jiá" is pronounced "Gǔ xié fǎn." Zhu Xi says: the auxiliary, cheek, and tongue are all organs used for speaking, and they are all located on the upper part of the body. The sixth line at the top, with a yin line in the position of the end of the trigram Dui (Joy), at the extreme of the hexagram Xian (Mutual Attraction), can only use words to move others but lacks real content; also, since Dui originally takes the image of mouth and tongue, the image is thus formed, and the danger and error are evident. The small image commentary for the sixth line says: "The感应 is in the jaw, cheek, and tongue," which is just empty talk. Zhu Xi says: "Téng" and "Teng" are used interchangeably.

巽下，震上。恆：亨，無咎，利貞，利有攸往。恆，常久也。為卦震剛在上，巽柔在下，震雷巽風，二物相與，巽順震動，為巽而動。二體六爻，陰陽相應。四者皆理之常，故為恆。其占為能久於其道，則亨而無咎。然又必利於守貞，則乃為得所常久之道，而利有所往也。

The Hexagram of Constancy has the Trigram Xun (Wind) as its lower trigram and the Trigram Zhen (Thunder) as its upper trigram. The Hexagram Statement says: Constancy, smooth, without fault, favorable to maintain the correct path, favorable to go forward. Zhu Xi said: Constancy means enduring. In terms of the structure of the hexagram, the strong element of Zhen is above and the gentle element of Xun is below; Zhen represents thunder and Xun represents wind, both acting together. Xun represents compliance and Zhen represents movement, combining to form gentle compliance followed by movement. The six lines of the upper and lower trigrams correspond one by one in yin and yang. These four aspects are all common principles, hence the name of the hexagram is Constancy. Its interpretation is: being able to maintain one's correct path for a long time leads to smoothness without fault; but it is also necessary to be favorable in maintaining the correct path, in order to truly attain the way of constancy, hence it is favorable to go forward.

《彖》曰：「恆」，久也。剛上而柔下，雷風相與，巽而動，剛柔皆應，恆。以卦體、卦象、卦德釋卦名義。或以卦變言剛上柔下之義，曰：《恆》自《豐》來，剛上居二，柔下居初也。亦通。「恆，亨，無咎，利貞」，久於其道也。天地之道，恆久而不已也。恆固能亨，且無咎矣。然必利於正，乃為久於其道，不正則久非其道矣。天地之道，所以長久，亦以正而已矣。「利有攸往」，終則有始也。久於其道，終也，利有攸往，始也。動靜相生，循環之理，然必靜為主也。日月得天而能久照，四時變化而能久成。聖人久於其道，而天下化成。觀其所恆，而天地萬物之情可見矣。極言恆久之道。

The Commentary on the Judgment of the Hexagram of Constancy says: What is meant by "constancy" is enduring for a long time; the yang is above and the yin is below, thunder and wind supporting each other, the yin being gentle and then acting, the yang and yin lines corresponding in pairs, which is constancy. Zhu Xi explains that this interpretation combines the "structure of the hexagram," "symbolism of the hexagram," and "virtue of the hexagram" to explain the meaning of the hexagram name; others explain it from the perspective of "hexagram transformation," saying that the Hexagram of Constancy comes from the Hexagram of Fullness, with the yang line rising to the second position and the yin line descending to the first position, which is also a reasonable explanation. The Commentary on the Judgment also says: "Constancy is smooth, without blame, and favorable to uprightness." This means being able to maintain one's correct path for a long time; the way of heaven and earth is also constant and unceasing. Zhu Xi explains: Constancy is originally smooth and without blame, but it must be favorable to uprightness in order to maintain the correct path for a long time; if it is not upright, then the long-lasting is not the correct path. The way of heaven and earth can be long-lasting, no more than the character "uprightness." The Commentary on the Judgment further says: "It is favorable to go somewhere," meaning that when one part ends, another part begins. Zhu Xi explains: maintaining the path is "the end," and being favorable to going somewhere is "the beginning"; movement and stillness generate each other, which is the principle of cyclical continuity, but always with stillness as the main aspect. The last part of the Commentary on the Judgment says: the sun and moon follow the constant way of heaven and can thus shine long; the four seasons change continuously but can thus accomplish all things; sages maintain their path long and thus achieve the governance of the world; by observing what they maintain constantly, the true nature of heaven, earth, and all things can be seen. Zhu Xi says: this brings the principle of constancy to its highest point.

《象》曰：雷風，恆，君子以立不易方。初六，浚恆，貞凶，無攸利。初與四為正應，理之常也，然初居下而在初，未可以深有所求。四震體而陽性，上而不下，又為二三所隔，應初之意，異乎常矣。初之柔暗，不能度勢，又以陰居巽下，為巽之主，其性務入，故深以常理求之，浚恆之象也。占者如此，則雖貞亦凶，而無所利矣。《象》曰：浚恆之凶，始求深也。

The Great Image of the Hexagram of Constancy says: Thunder and Wind, this is the Hexagram of Constancy. The gentleman thus establishes his virtue and remains unwavering. The Line Statement of the First Line: Seeking constancy from the beginning, holding to the correct path also brings misfortune, and there is no benefit. Zhu Xi says: The First Line and the Fourth Line are originally in a proper correspondence, which is the normal situation; but the First Line is at the very bottom and at the beginning, and it is not yet appropriate to seek deeply. The Fourth Line belongs to the trigram of Thunder and possesses yang energy, moving upward and unwilling to descend. In between, it is blocked by the Second and Third Lines. Its response to the First Line is no longer in the normal way. The First Line is yin and weak, and lacks clarity, unable to assess the situation. Moreover, it is a yin line in the trigram of Wind, which is the main element of Wind, and by nature it seeks to go deeper. Therefore, forcing itself to seek deeply in this way is the image of '浚恒'. If one engages in such behavior, even if one holds to the correct path, misfortune will result, and there will be no benefit. The Small Image Commentary of the First Line says: Seeking constancy deeply leads to misfortune because one seeks too deeply from the beginning.

九二，悔亡。以陽居陰，本當有悔，以其久中，故得亡也。《象》曰：九二「悔亡」，能久中也。九三，不恆其德，或承之羞，貞吝。位雖得正，然過剛不中，志從於上，不能久於其所，故為不恆其德，或承之羞之象。或者，不知其何人之辭。承，奉也，言人皆得奉而進之，不知其所自來也。貞吝者，正而不恆，為可羞吝。申戒占者之辭。《象》曰：「不恆其德」，無所容也。

Nine Two Line Statement: Regret disappears. Zhu Xi said: Nine Two, with a Yang line in a Yin position, should have regret; but because it can maintain the middle path for a long time, the regret disappears. The Small Image Commentary of Nine Two says: Nine Two 'regret disappears' because it can maintain the middle path for a long time. Nine Three Line Statement: Unable to maintain one's virtue consistently, perhaps someone will give him disgrace, even though he remains upright. Zhu Xi said: Nine Three, although in the correct position, is overly strong and not in the middle, and its aspirations are always upward, so it cannot remain in its proper place for long. Therefore, there is an image of not maintaining virtue consistently and sometimes being disgraced. 'Or' refers to an unknown person's opinion; 'Cheng' means to present to the superior, meaning that anyone can present disgrace to him, and it is unclear where it comes from. 'Zhen Lin' refers to being upright but not lasting, thus being both disgraceful and regrettable. This is a further warning to the person consulting the oracle. The Small Image Commentary of Nine Three says: 'Not maintaining its virtue' means he cannot be accepted anywhere.

九四，田無禽。以陽居陰，久非其位，故為此象。占者田無所獲，而凡事亦不得其所求也。《象》曰：久非其位，安得禽也？六五，恆其德，貞，婦人吉，夫子凶。以柔中而應剛中，常久不易，正而固矣。然乃婦人之道，非夫子之宜也。故其象占如此。《象》曰：婦人貞吉，從一而終也。夫子制義，從婦凶也。

The fourth line statement says: hunting without success. Zhu Xi explains: the fourth line is a yang line in a yin position, remaining in an inappropriate position for a long time, thus producing this image. Those who go hunting will get nothing, and if they attempt other things, they will not achieve what they desire. The small image commentary of the fourth line says: remaining in an inappropriate position for a long time, where can one find game? The fifth line statement says: maintaining one's virtue constantly, upholding the correct path; a woman receiving this is auspicious, but a man receiving this is inauspicious. Zhu Xi explains: the fifth line is a yin line in the center, responding to the strong and correct yang line in the second position, remaining steadfast and unchanging, thus being both correct and firm. However, this is only appropriate for a woman, not for a man, hence the image and the judgment are as such. The small image commentary of the fifth line says: a woman upholding the correct path is auspicious, because she remains faithful to one man throughout her life; a man should judge matters according to righteousness, but if he blindly follows a woman, it will be inauspicious.

上六，振恆，凶。振者，動之速也。上六，居恆之極，處震之終，恆極則不常，震終則過動，又陰柔不能固守，居上非其所安，故有振恆之象，而其占則凶也。《象》曰：振恆在上，大無功也。

The line statement for the sixth line at the top says: wavering and losing constancy, ominous. Zhu Xi says: "Zhen" means moving with great speed. The sixth line at the top is at the extreme of the Hexagram of Constancy and also at the end of the Zhen trigram: when constancy reaches its extreme, it turns into inability to maintain constancy; when movement reaches its end, it becomes excessive movement. Moreover, since it is yin and flexible, it cannot hold on firmly, and being at the very top, it is not a proper position, thus there is an image of wavering and losing constancy, and the divination is ominous. The Small Image Commentary of the sixth line at the top says: wavering and losing constancy while being at the very top, ultimately achieving nothing.

艮下，乾上。遁：亨，小利貞。遁，徒困反。遁，退避也。為卦二陰浸長，陽當退避，故為遁，六月之卦也。陽雖當遁，然九五當位，而下有六二之應，若猶可以有為。但二陰浸長於下，則其勢不可以不遁，故其占為君子能遁則身雖退而道亨；小人則利於守正，不可以浸長之故，而遂侵迫於陽也。小，謂陰柔小人也。此卦之占，與《否》之初二兩爻相類。

The Hexagram of Retreat has the lower trigram as Gen (Mountain) and the upper trigram as Qian (Heaven). The Hexagram Statement says: Retreat, smooth and unimpeded; the weak and flexible person benefits by maintaining the right course. "Retreat" is pronounced "tu kun fan." Zhu Xi says that retreat means withdrawal. Looking at the structure of the hexagram, two yin lines are gradually increasing, so the yang lines should retreat, hence the name Retreat. In the twelve hexagrams of the changing cycle, it corresponds to the sixth month. Although yang should retreat, the nine in the fifth position is in the correct place, and below it is the six in the second position, which corresponds with it, so it seems that something can still be done. However, since the two yin lines below are continuously growing, the situation forces retreat, so the judgment is: the superior person can withdraw in time, even though he withdraws, his path is smooth and unimpeded; the weak and flexible person benefits by maintaining the right course, and should not take advantage of the growing yin to attack the yang. Here, "small" refers to the weak and flexible person. Zhu Xi also says that the judgment of this hexagram is similar to that of the Hexagram of Blockage in the first and second lines.

《彖》曰：「遁，亨」，遁而亨也。剛當位而應，與時行也。以九五一爻釋亨義。「小利貞」，浸而長也。長，丁丈反。以下二陰釋小利貞。遁之時義大矣哉。陰方浸長，處之為難，故其時義為尤大也。《象》曰：天下有山，遁，君子以遠小人，不惡而嚴。遠，袁萬反。天體無窮，山高有限，遁之象也。嚴者，君子自守之常，而小人自不能近。

The Commentary on the Judgment of the Hexagram of Retreat says: "Retreat, smooth," meaning that one can achieve success by retreating. The yang line is in the proper position and has a corresponding yao, and its action is appropriate for the time. Zhu Xi explains that this refers to the line nine in the fifth position. The Commentary on the Judgment also says: "Small benefit comes from uprightness," indicating that the yin energy is gradually increasing. The character "长" is read as "Ding zhang fan." Zhu Xi explains that this refers to the two yin lines below. The last sentence of the Commentary on the Judgment says that the meaning of the Hexagram of Retreat is indeed great. Zhu Xi says that since the yin energy is just beginning to grow, it is most difficult to know how to act, so its timing and meaning are especially significant. The Great Image Commentary says: The heavens have a mountain beneath them, which is the Hexagram of Retreat. A gentleman uses this to retreat from small people, without harsh words or severe expressions, yet maintaining authority. The character "远" is read as "Yuan wan fan." Zhu Xi says that the heavens are boundless and endless, while a mountain, though high, is limited and ultimately cannot be reached, which is precisely the image of retreat. The term "严" refers merely to the gentleman's usual state of self-restraint; thus, small people naturally dare not approach.

初六，遁尾，厲，勿用有攸往。遁而在後，尾之象，危之道也。占者不可以有所往，但晦處靜俟，可免災耳。《象》曰：遁尾之厲，不往，何災也？六二，執之用黃牛之革，莫之勝說。勝，音升。說，吐活反。以中順自守，人莫能解，必遁之志也。占者固守，亦當如是。《象》曰：執用黃牛，固志也。

The line statement for the first line (Initial Six): Retreat and fall behind, danger, not suitable for moving forward. Zhu Xi said: Retreat but fall behind, which is the image of 'tail,' indicating a dangerous course. The person seeking divination should not take any action, but rather conceal themselves and remain quiet, in order to avoid calamity. The Small Image Commentary for the first line says: Falling behind and facing danger, if one does not move forward, what calamity could there be? The line statement for the second line (Six in the Second): It is bound with a rope made of yellow ox hide, which no one can untie. 'Sheng' is pronounced as 'sheng' (ascending), and 'shuo' is read as 'tu hu fan,' meaning 'to remove' or 'to loosen.' Zhu Xi said: Six in the Second, with its soft and yielding nature in the center, holds firm and cannot be undone by others. This indicates a definite determination to retreat. If the person seeking divination wishes to hold on, they should do so in the same way. The Image Commentary for the second line says: Binding with a rope made of yellow ox hide, indicating firm determination of the mind.

九三，係遁，有疾厲，畜臣妾，吉。畜，許六反。下比二陰，當遁而有所繫之象，有疾而危之道也。然以畜臣妾則吉，蓋君子之於小人，惟臣妾，則不必其賢而可畜耳。故其占如此。《象》曰：係遁之厲，有疾憊也。「畜臣妾，吉」，不可大事也。憊，音敗。

The line statement for the third line (Nine in the Third): When one wishes to retreat but is held back, it is like having an illness and facing danger; if used for keeping servants and concubines, it is auspicious. The character "畜" is pronounced "Xilü fǎn." Zhu Xi says: The third line is directly below two yin lines, and at a time when one should retreat, there is something that ties it down, which is like being in a diseased condition and facing danger. However, if it is only used for keeping servants and concubines, it is auspicious: a gentleman deals with petty people, and only servants and concubines are those who do not need to be virtuous in order to be kept and used, hence the auspicious judgment. The Small Image Commentary for the third line says: The danger of being tied down and unable to retreat is like being in a diseased condition and in distress; "keeping servants and concubines is auspicious" refers to such a person being incapable of handling great matters. The character "惫" is pronounced "bài."

九四，好遁，君子吉，小人否。好，呼報反。否，方有反。下應初六，而乾體剛健，有所好而能絕之以遁之象也。唯自克之君子能之，而小人不能。故占者君子則吉，而小人否也。《象》曰：君子好遁，小人否也。

The fourth line statement says: Although the heart is attached to something, it still retreats. The gentleman attains good fortune, but the petty person cannot do so. "Hao" is read as "hu bao fan," and "pu" is read as "fang you fan." Zhu Xi says: The ninth line at the fourth position responds to the sixth line at the beginning. Originally, there is a sense of attachment, but since it is in the Heaven trigram and is strong and vigorous, there is an image of having attachment yet being able to decisively cut off and retreat. Only the gentleman can do this, but the petty person cannot, so the divination concludes that if it is the gentleman, then good fortune comes, but if it is the petty person, then it does not. The small image commentary of the fourth line says: The gentleman, although attached, can still retreat, but the petty person cannot.

九五，嘉遁，貞吉。剛陽中正，下應六二，亦柔順而中正，遁之嘉美者也。占者如是，而正則吉矣。《象》曰：「嘉遁，貞吉」，以正志也。上九，肥遁，無不利。以剛陽居卦外，下無繫應，遁之遠而處之裕者也。故其象占如此。肥者，寬裕自得之意。《象》曰：「肥遁，無不利」，無所疑也。

The line statement for the fifth line says: Retreating leads to perfection and beauty, and maintaining uprightness brings good fortune. Zhu Xi says: The fifth line is a strong yang that is upright and central, and the sixth line in the second position, which it corresponds to, is also gentle and upright. This is the most perfect retreat. If the person divining can do so and maintain uprightness, then good fortune follows. The small image commentary of the fifth line says: "Retreating in beauty, uprightness brings good fortune," because it has rectified its own aspirations. The line statement for the top line says: Retreating with ease and comfort brings no misfortune. Zhu Xi says: The top line is a strong yang residing outside the entire hexagram, with no corresponding line below, making it the farthest retreat and the most at ease. Therefore, the image and divination are as such. "Fatty" means ease and comfort. The small image commentary of the top line says: "Retreating with ease, no misfortune follows," because there is no hesitation in the heart.

乾下，震上。大壯：利貞。大，謂陽也。四陽盛長，故為大壯，二月之卦也。陽壯，則占者吉亨，不假言，但利在正固而已。《彖》曰：「大壯」，大者壯也。剛以動，故壯。釋卦名義。以卦體言，則陽長過中，大者壯也。以卦德言，則乾剛震動，所以壯也。「大壯，利貞」，大者正也，正大而天地之情可見矣。釋利貞之義，而極言之。《象》曰：雷在天上，大壯君子以非禮弗履。自勝者強。

The hexagram Great Strength has the lower trigram Qian (Heaven) and the upper trigram Zhen (Thunder). The hexagram statement says: Great Strength is favorable to maintaining correctness. Zhu Xi explains that "great" refers to yang. Four yang lines are strong and flourishing, so it is called Great Strength. In the twelve message hexagrams, it corresponds to the second month. Since yang is strong, the person consulting the oracle naturally has good fortune and smoothness. This point does not need to be explicitly stated; it only reminds that the benefit lies in maintaining correctness and firmness. The Commentary on the Judgment says: What is meant by "Great Strength" is that the strong are flourishing. Being strong and yet capable of movement, thus it is flourishing. Zhu Xi explains this as the meaning of the hexagram name. In terms of the hexagram structure, the yang lines have grown beyond the hexagram, which is the flourishing of the strong. In terms of the hexagram virtue, the strength of Qian combined with the movement of Zhen, thus it is flourishing. The Commentary on the Judgment also says: "Great Strength is favorable to correctness," meaning that the great must return to correctness. Being correct and great, the reality of heaven and earth can be seen. Zhu Xi explains this as the meaning of "favorable to correctness," and explains the principle to its fullest extent. The Great Image Commentary says: Thunder above the sky, this is Great Strength. The gentleman thus refrains from doing anything that is not in accordance with propriety. Zhu Xi says that only those who can conquer themselves are truly strong.

初九，壯于趾，征凶，有孚。趾在下而進，動之物也。剛陽處下而當壯時，壯於進者也，故有此象。居下而壯於進，其凶必矣。故其占又如此。《象》曰：「壯于趾」，其孚窮也。言必困窮。九二，貞吉。以陽居陰，已不得其正矣。然所處得中，則猶可因以不失其正，故戒占者使因中以求正，然後可以得吉也。《象》曰：九二「貞吉」，以中也。

The line statement for the first line (Initial Nine): Strength is manifested in the toes, and going to war brings misfortune, which is indeed credible. Zhu Xi said: The toes are the lowest part of the body and represent forward movement; they are a part that is naturally active. The first line, with a yang line at the very bottom, is at the time of vigorous strength, and thus tends to act recklessly and push forward, hence the image. Being in a lower position and eager to advance leads inevitably to misfortune, so the divination result is as such. The Small Image Commentary for the first line says: "Strength in the toes," and its fulfillment is being trapped with no way out. Zhu Xi explains: This means certain hardship. The line statement for the second line (Nine in the Second): To maintain correctness brings good fortune. Zhu Xi said: The second line is a yang line in a yin position, which is already incorrect. However, it is in the central position, so it can still be considered correct by relying on the central position. Therefore, he advises the diviner: To achieve correctness, one must rely on the central position, and then one can obtain good fortune. The Image Commentary for the second line says: "Correctness brings good fortune," because it is in the central position.

九三，小人用壯，君子用罔，貞厲，羝羊觸藩，羸其角。羝，音低。羸，力追反。過剛不中，當壯之時，是小人用壯，而君子則用罔也。罔，無也；視有如無，君子之過於勇者也。如此，則雖正亦危矣。羝羊，剛壯喜觸之物。藩，籬也。羸，困也。貞厲之占，其象如此。《象》曰：「小人用壯」，君子罔也。小人以壯敗，君子以罔困。

The line statement for the third line says: small people only know how to show off their strength, while the gentleman has no regard for things; even holding to the right path is dangerous. A ram tries to push through a fence, but ends up getting its horn stuck. "Ding" is pronounced low, and "lei" is read as "li qi fan." Zhu Xi says: the third line is overly strong and not in the central position, and it is also at the time of its prime, which is the showing off of the small person. For the gentleman, it is "yong wang," meaning "to regard as nothing," which is the fault of the gentleman's excessive bravery. This leads to danger even if the actions are correct. The ram is a strong animal that likes to butt, "fan" is a fence, and "lei" means being trapped. The divination statement "zhen li" is based on this image. The small image commentary of the third line says: "the small person uses his strength," while the gentleman has no regard for things. Zhu Xi says: the small person fails because of his showing off, while the gentleman is trapped because he looks down on everything.

九四，貞吉，悔亡，藩決不羸，壯于大輿之車復。車復，音福。貞吉，悔亡，與《咸》九四同占。藩決不羸，承上文而言也。決，開也。三前有四，猶有藩焉。四前二陰，則藩決矣。壯于大輿之車復，亦可進之象也。以陽居陰，不極其剛，故其象如此。《象》曰：「藩決不羸」，尚往也。尚、上通。

The fourth line statement says: If one maintains correctness, it will be auspicious, and regret will vanish; the fence has been pushed open, the horn is no longer stuck, and strength is present at the axle's fubu. "Chē fù" sounds like "fu," referring to the fubu on the axle. Zhu Xi says: "Zhen ji, hui wang" is the same as the judgment for the fourth line of the Qian hexagram. "Fan ju bu liang" follows from the previous line: "Ju" means to open; before the third line there is still the fourth line, which is like having a fence still. Before the fourth line there are already two yin lines, so the fence has been pushed open. "Zhuang yu da yu zhi chē fù" also indicates a favorable sign for moving forward. The fourth line, with a yang line in a yin position, does not use its strength to the extreme, hence the imagery. The Small Image Commentary of the fourth line says: "Fan ju bu liang," meaning it is still possible to move forward. Zhu Xi says: "Shang" and "shang" are interchangeable.

六五，喪羊于易，無悔。喪，息浪反。《象》同。易，以豉反，一音亦。《旅》卦同。卦體似《兌》，有羊象焉，外柔而內剛者也。獨六五以柔居中，不能牴觸，雖失其壯，然亦無所悔矣。故其象如此，而占亦與《咸》九五同。易，容易之易。言忽然不覺其亡也。或作疆埸之「埸」，亦通《漢□食貨志》「埸」作「易」。

The line statement for the fifth line (six in the fifth): Without realizing it, one loses the sheep, and there is no regret. The character '丧' is pronounced 'xi lang fan', and the same pronunciation is used in the Small Image Commentary. The character '易' is pronounced 'yi chi fan', and it can also be pronounced 'yi', as in the卦 of Travel. Zhu Xi says: The structure of the卦 of Great Strength resembles the卦 of Joy, and Joy takes the image of a sheep, which is an object that is externally gentle and internally strong. However, the fifth line (six in the fifth) is a yin line in the central position, and it cannot resist others. Although it loses that strength, there is no regret, hence the image is taken in this way. Its judgment is the same as the fifth line (nine in the fifth) of the卦 of Sincerity. Here, the character '易' refers to easy, meaning that the sheep has already been lost, yet one remains unaware. Some people also write it as '埸', which is also acceptable. The character '埸' in the Food and Goods Section of the Han Shu is written as '易'.