The Hexagram of the Return of the Wife

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

This hexagram has the inner trigram Dui and the outer trigram Zhen. The hexagram statement says: "The hexagram of Guimei signifies a maiden going out to marry, and going forward brings misfortune, with nothing beneficial. A woman going out to marry is called 'guí'; 'mei' refers to a maiden. Dui represents a maiden who goes to follow Zhen, which symbolizes the eldest son. The two are driven by joy and restlessness, which is not in accordance with proper conduct, hence the name of this hexagram is Guimei. Now looking at the lines from six two to six five and four, all are not in proper position and not in the correct place. Six three and six five are both yin and soft, riding over yang and strong, so the judgment is that going forward brings misfortune and there is nothing beneficial."

《彖》曰：「歸妹」，天地之大義也。天地不交，而萬物不興。歸妹，人之終始也。釋卦名義也。歸者，女之終，生育者，人之始。說以動，所歸妹也。說，音悅。又以卦德言之。「征凶」，位不當也。「無攸利」，柔乘剛也。又以卦體釋卦辭。男女之交，本皆正理，唯若此卦，則不得其正也。

The Commentary on the Judgment says: A maiden marrying is the great principle in the universe. If heaven and earth do not interact, all things would not arise; a woman marrying is the beginning and the end of human relationships. This explains the meaning of the hexagram name: marriage marks the end of a maiden's life in her family, while giving birth to children signifies the beginning of a new generation. The Commentary on the Judgment also says, "Joy leads to action, hence the hexagram is named 'Maiden's Marriage'." "Joy" is read as "pleasure," which refers to the hexagram's virtue: the lower trigram Dui represents joy, and the upper trigram Zhen represents movement. Because of joy, there is restlessness, hence the maiden is married. Furthermore, "danger in proceeding" refers to an improper position of the line, and "no benefit" refers to the yin being superior to the yang. This is another explanation of the hexagram statement using the structure of the hexagram. The pairing of male and female is naturally proper, but in this hexagram, it does not attain properness.

《象》曰：澤上有雷，歸妹，君子以永終知敝。雷動澤隨，歸妹之象。君子觀其合之不正，知其終之有敝也。推之事物，莫不皆然。初九，歸妹以娣，跛能履，征吉。娣，音弟。跛，波我反。初九，居下而無正應，故為娣象。然陽剛在女子為賢正之德，但為娣之賤，僅能承助其君而已，故又為跛能履之象，而其占則征吉也。《象》曰：「歸妹以娣」，以恆也。「跛能履」，吉相承也。恆，謂有常久之德。

The Image Commentary says: Thunder resounds over a marsh, which is the image of the hexagram Guī Mèi; thus the gentleman understands the importance of looking far into the outcome and foreseeing its eventual failure. When thunder moves, the water in the marsh ripples accordingly, symbolizing the maiden following the elder brother in marriage. The gentleman observes this union as not being proper and thus knows that it will eventually lead to failure; extending this principle to all things in the world, it is the same. The line statement of Chū Jiǔ says: A maiden is married off with a younger sister-in-law as her attendant, like a lame person who can still walk, and going forward is auspicious. "Dì" is pronounced the same as "Dì," and "bǒ" is pronounced in the Bo Mo tone. Chū Jiǔ occupies the lowest position of the entire hexagram and has no proper corresponding line, hence the image of the attendant sister-in-law. However, the yang quality in a woman signifies virtue and uprightness, but because her status is low as an attendant, she can only serve and assist the main wife. Therefore, it is also likened to a lame person who can still walk, and the divination indicates that going forward is auspicious. The Image Commentary says: "Returning in marriage with a younger sister-in-law" is because she possesses a constant virtue; "a lame person can walk" and is auspicious, because she can serve and assist. The term "constant" refers to possessing a virtue that remains unchanged over time.

九二，眇能視，利幽人之貞。眇能視，承上爻而言。九二陽剛得中，女之賢也。上有正應，而反陰柔不正，乃女賢而配不良，不能大成內助之功，故為眇能視之象，而其占則利幽人之貞也。幽人，亦抱道守正而不偶者也。《象》曰：「利幽人之貞」，未變常也。

The line statement of the second line says: "Though one eye is blind, the other can still see; it is favorable for a person living in seclusion to hold firm to uprightness." The phrase "眇能视" follows the analogy of "跛能履" from the first line. The second line is yang and occupies the central position of the lower trigram, symbolizing a virtuous woman. Although it is in proper correspondence with the fifth line, the fifth line is yin and not in the correct position, resulting in a situation where the woman is virtuous but her spouse is not suitable, thus failing to fully fulfill her role as an inner helper. Therefore, the image of one eye being blind yet still able to see is used, indicating that it is favorable for a person living in seclusion to maintain uprightness. The term "幽人" refers to someone who holds to righteousness and uprightness but has not found a good match. The Image Commentary says: "It is favorable for the uprightness of the secluded person," meaning she has not changed her consistent virtue.

六三，歸妹以須，反歸以娣。六三，陰柔而不中正，又為說之主。女之不正，人莫之取者也，故為未得所適，而反歸為娣之象。或曰：須，女之賤者。《象》曰：「歸妹以須」，未當也。九四，歸妹愆期，遲歸有時。九四，以陽居上體而無正應，賢女不輕從人，而愆期以待所歸之象，正與六三相反。《象》曰：愆期之志，有待而行也。

The Line Statement of the Third Line says: A maiden is given away but can only wait, and then goes out as a concubine. The Third Line is阴 and not in the center and not in the proper position, yet it is the main line of the lower trigram Dui, which represents joy. The behavior of the woman is not proper, so no one wants to marry her, hence the image of a woman who cannot find a suitable match and thus returns to be a concubine. There is also another interpretation: "须" refers to a lowly woman. The Image Commentary says: "Returning to marriage through a concubine" is because her position is not appropriate. The Line Statement of the Fourth Line says: A maiden is given away but misses the wedding time, and will marry later when the time is right. The Fourth Line is a Yang line in the upper trigram, but without a proper corresponding line, which represents a virtuous woman who does not easily agree to marriage, and prefers to delay the marriage to wait for the right match, which is exactly the opposite of the Third Line. The Image Commentary says: The intention of delaying the marriage is to wait for the right time before taking action.

六五，帝乙歸妹，其君之袂，不如其娣之袂良。月幾望，吉。袂，彌計反。六五，柔中居尊，下應九二，尚德而不貴飾，故為帝女下嫁而服不盛之象。然女德之盛，無以加此，故又為月幾望之象。而占者如之，則吉也。《象》曰：「帝乙歸妹」，「不如其娣之袂良」也，其位在中，以貴行也。以其有中德之貴而行，故不尚飾。上六，女承筐無實，士刲羊無血，無攸利。刲，苦圭反。上六以陰柔居歸妹之終而無應，約婚而不終者也。故其象如此，而於占為無所利也。《象》曰：上六「無實」，承虛筐也。

The Line Statement of the fifth line says: King Tai Yi of the Shang dynasty married off his young daughter, but the sleeves of this嫡 daughter were not as beautiful as those of the accompanying concubine. The moon is about to be full but not yet full, which is auspicious. "Mue" is pronounced "mi ji." The fifth line is gentle and proper, occupying a high position, and corresponds with the second line. It values virtue rather than adornment, thus taking the image of a royal daughter being married off with her attire not particularly splendid. However, the virtue of women is not surpassed by this line, hence also taking the image of the moon that is about to be full but not yet full. If the situation of the person consulting the oracle is like this, it is auspicious. The Image Commentary says: "The marriage of the daughter of King Tai Yi" and "her sleeves are not as good as those of her concubine" is because the fifth line is in the middle of the upper trigram, and with her noble status, she is married off. Because she carries the true dignity of being in the center, she does not focus on external adornment. The Line Statement of the sixth line says: A woman holds a bamboo basket that is empty, and a man slaughters a sheep but cannot draw blood, there is nothing beneficial. "Kui" is pronounced "ku gui." The sixth line, with its feminine and weak nature, is at the end of the "Return of the Maiden" hexagram and has no proper correspondence, belonging to the category of having made a marriage contract but not being able to complete it. Therefore, it takes this line image, and in divination, there is nothing beneficial. The Image Commentary says: The sixth line's "no substance" refers to holding an empty basket.

離下，震上。豐：亨，王假之，勿憂，宜日中。假，更白反。豐，大也。以明而動，盛大之勢也，故其佔有亨道焉。然王者至此，盛極當衰，則又有憂道焉。聖人以為徒憂無益，但能守常，不至於過盛則可矣，故戒以勿憂，宜日中也。

This hexagram has the inner trigram Li (Fire) and the outer trigram Zhen (Thunder). The hexagram statement says: The hexagram of Feng is smooth and prosperous, the ruler can reach this state, without worry, should act like the sun at noon. "Jia" here is read as geng bai fan, meaning "to reach." "Feng" means great or grand. To move with the virtue of brightness is exactly the grand momentum, so its divination contains the way of smoothness. However, once the ruler reaches this point, the peak of prosperity will turn to decline, thus giving rise to something to be worried about. The sage thinks that worrying uselessly is of no help, as long as one can maintain the proper conduct and does not let the prosperity go beyond its limit, so he warns that there is no need to worry, and one should maintain the prosperity of the noon sun.

《彖》曰：「豐」，大也。明以動，故豐。以卦德釋卦名義。「王假之」，尚大也。「勿憂，宜日中」，宜照天下也。釋卦辭。日中則昃，月盈則食。天地盈虛，與時消息，而況於人乎，況於鬼神乎？此又發明卦辭外意，言不可過中也。

The Commentary on the Judgment says: "Fullness" means great abundance. Because there is brightness before there is action, thus it can achieve great abundance. This explains the meaning of the hexagram name through the hexagram's virtue: the lower trigram is Li (Fire), representing brightness, and the upper trigram is Zhen (Thunder), representing movement. The Commentary on the Judgment also says "the king comes to it" means to value great abundance, "do not worry, it is appropriate at noon" means one should illuminate the world with brightness. This explains the hexagram statement. Then it says: the sun reaches noon and begins to set westward, the moon is full and then wanes; the fullness and emptiness between heaven and earth change with the seasons, how much more so for human beings and spirits? This further elaborates on the implied meaning of the hexagram statement, illustrating that nothing should exceed the middle way.

《象》曰：雷電皆至，豐，君子以折獄致刑。折，之舌反。取其威照並行之象。初九，遇其配主，雖旬無咎，往有尚。配主，謂四，旬，均也，謂皆陽也。當豐之時，明動相資，故初九之遇九四，雖皆陽剛，而其占如此也。《象》曰：「雖旬無咎」，過旬災也。戒占者不可求勝其配，亦爻辭外意。

The Image Commentary says: Thunder and lightning come together, which is the image of the hexagram of Fullness; the gentleman thus understands that he should decide lawsuits and carry out punishments. "Zhé" is read as "she" with the tongue reversed, meaning to decide. Here the image taken is one of both authority and illumination: thunder represents authority, and lightning represents illumination. The line statement of the first nine says: encountering the one who matches with oneself, although both are equal and there is no fault, going forward will be praised. "Matching with the ruler" refers to the fourth nine; "xun" means equality, indicating that the two lines are both yang. At the time of fullness, illumination and movement support each other, so the first nine encountering the fourth nine, although both are yang lines and do not form a proper response, the judgment remains as such. The Image Commentary says: "Although equal, there is no fault," exceeding this equality will bring disaster. This is a warning to the diviner not to seek to surpass one's companion, which is also an implied meaning of the line statement.

六二，豐其蔀，日中見斗，往得疑疾，有孚發若，吉。蔀，音部。六二居豐之時，為離之主，至明者也。而上應六五之柔暗，故為豐蔀見斗之象。蔀，障蔽也。大其障蔽，故日中而昏也。往而從之，則昏暗之主，必反見疑，唯在積其誠意以感發之，則吉。戒占者宜如是也。虛中，有孚之象。《象》曰：「有孚發若」，信以發志也。

The line statement for the second line says: The covering object is very thick, so even at noon one can see the Big Dipper; going forward will bring suspicion, but only by being sincere and inspiring the other party will it be auspicious. "Bù" is pronounced like "bù". The second line is at the time of abundance and is the main line of the lower trigram, Li (Fire), which is the most luminous line. However, it corresponds to the fifth line, which is yin and dark, so there is an image of thick covering and darkness even at noon. "Bù" refers to the covering object, and when the covering expands, noon becomes dark. Going to follow the fifth line, which is the dark master, will certainly lead to suspicion from him. Only by constantly accumulating sincerity to move and inspire him will it be auspicious. This is a warning to the person divining to act in this way. The second line has a hollow line, which is the image of "having sincerity." The Image Commentary says: "Having sincerity and inspiring," which means using sincerity to inspire the other party's mind.

九三，豐其沛，日中見沬，折其右肱，無咎。沬、昧同，莫佩反。折，食列反。沛，一作「旆」，謂幡幔也，其蔽甚於蔀矣。沬，小星也。三處明極，而應上六，雖不可用，而非咎也。故其象占如此。《象》曰：「豐其沛」，不可大事也。「折其右肱」，終不可用也。九四，豐其蔀，日中見斗，遇其夷主，吉。《象》與六二同。夷，等夷也，謂初九也。其占為當豐而遇暗主，下就同德則吉也。《象》曰：「豐其蔀」，位不當也。「日中見斗」，幽不明也。「遇其夷主」，吉行也。

The third line statement says: The great canopy covers the sky, and even at noon the small stars are visible. Also, the right arm is broken, but there is no fault. "Mò" is the same as "mèi," pronounced mo pei; "zhé" is pronounced shi lie. "Pèi" is sometimes written as "pèi," referring to banners and canopies; its covering is more intense than "bù." "Mò" refers to small stars. The third line is at the peak of brightness in the Li hexagram, yet it corresponds to the sixth line at the top, which is extremelyyin softness. Although it is not fit for use, it is not considered a fault, so such an image and divination are taken. The Image Commentary says: "Its canopy is full," meaning one should not undertake great affairs; "its right arm is broken," meaning it will ultimately not be used. The fourth line statement says: The covering is very great, and at noon the Big Dipper is visible. Meeting someone of equal rank brings good fortune. Its line image is the same as the second line. "Yí" refers to peers or equals, meaning the first line. Its divination is: Being in a time of abundance yet encountering a dark ruler, turning to those of equal virtue below brings good fortune. The Image Commentary says: "Its canopy is full," indicating the fourth line is not in the proper position; "the Big Dipper is visible at noon," indicating darkness and lack of clarity; "meeting the equal ruler," is a favorable action.

六五，來章，有慶譽，吉。質雖柔暗，若能來致天下之明，則有慶譽而吉矣。蓋因其柔暗而設此以開之。占者能如是，則如其占矣。《象》曰：六五之吉，有慶也。上六，豐其屋，蔀其家，窺其戶，闃其無人，三歲不覿，凶。闃，苦具鳥反。以陰柔居豐極，處動終，明極而反暗者也。故為豐大其屋而反以自蔽之象。無人、不覿，亦言障蔽之深，其凶甚矣。《象》曰：「豐其屋」，天際翔也。「窺其戶，闃其無人」，自藏也。藏，謂障蔽。

The Line Statement of the fifth line says: By attracting virtuous and talented people with literary ability, there will be blessings and good reputation, which is auspicious. Although the quality of the fifth line is soft and dark, if it can attract the enlightened and virtuous people of the world, it will gain blessings and good reputation and be auspicious. This is a special statement made to guide it regarding its weakness of softness and darkness. If the person divining can do this, then this divination will be fulfilled. The Image Commentary says: The fifth line is auspicious because it brings blessings. The Line Statement of the top line says: Building a house extremely high, only to block one's own home; peering through the door, it is quiet and no one is there, for three years no one is seen, which is凶. "Qù" is read as "kǔ jù fǎn". The top line, with its soft and weak nature, is at the extreme of abundance and also at the end of the movement of thunder, which is the line where light reaches its end and turns into darkness. Therefore, the image of building a house extremely high, which blocks one's own home, is used. The saying of no one and nothing seen is also referring to the deep obstruction, which reaches the extreme of danger. The Image Commentary says: "Building a house high" is high as if flying in the sky; "Peering through the door, quiet and no one is there" is oneself hiding away. Here, "hiding" means obstruction.

艮下，離上。旅：小亨，旅貞吉。旅，羇旅也。山止於下，火炎於上，為去其所止而不處之象，故為旅。以六五得中於外，而順乎上下之二陽，艮止而離麗於明，故其占可以小亨，而能守其旅之貞，則吉。旅非常居，若可苟者。然道無不在，故自有其正，不可須臾離也。

This hexagram has the inner trigram Gen (Mountain) and the outer trigram Li (Fire). The hexagram statement says: The hexagram of Travel is of slight success. A traveler who maintains correctness will be auspicious. "Travel" refers to being away from home. The mountain is still below and the fire is rising above. The fire does not stay in its place, which symbolizes leaving one's dwelling and unwillingness to settle, hence the name Travel. The line Six in the Fifth is in the center of the outer trigram, and it is flexible and receptive to the two yang lines above and below. Combined with the virtue of Gen (stopping) and the virtue of Li (adhering to brightness), the judgment is of slight success. If one can maintain the correct path during travel, it will be auspicious. Travel is not a permanent dwelling, and it may seem easy to handle. However, the way exists everywhere, so there is a proper path even in travel, and one must not deviate from it for a moment.

《彖》曰：「旅，小亨」，柔得中乎外而順乎剛，止而麗乎明，是以「小亨，旅貞吉」也。以卦體、卦德釋卦辭。旅之時義大矣哉。旅之時為難處。《象》曰：山上有火，旅，君子以明慎用刑，而不留獄。慎刑如山，不留如火。

The Commentary on the Judgment says: "Travel, small success," because the yao of flexibility is in the outer trigram and is in the middle, thus yielding to the yang strength. It is also internally stable and externally attached to brightness, so it says "small success, travel with uprightness brings good fortune." This explanation uses both the structure of the hexagram and the moral qualities of the hexagram: in terms of the hexagram structure, it refers to the six in the fifth, which is flexible and in the middle, yielding to the nine in the fourth and the nine at the top; in terms of the moral qualities of the hexagram, it refers to the quality of the mountain (Geng) which is still and the quality of fire (Li) which is bright. The Commentary on the Judgment also praises the meaning of the time of traveling. This is because during the time of traveling, it is most difficult to maintain proper conduct. The Image Commentary says: a mountain with fire burning on top, which is the image of the hexagram Travel. The gentleman thus understands that he should use punishment with clarity and caution, so that cases are not left pending. Using punishment with caution should be like the mountain, steady and unmoving; not leaving cases pending should be like fire, quick and unceasing.

初六，旅瑣瑣，斯其所取災。當旅之時，以陰柔居下位，故其象占如此。《象》曰：「旅瑣瑣」，志窮災也。六二，旅即次，懷其資，得童僕貞。即次則安，懷資則裕，得其童僕之貞信，則無欺而有賴，旅之最吉者也。二有柔順中正之德，故其象占如此。《象》曰：「得童僕貞」，終無尤也。

The line statement of the first line says: A traveler is mean and despicable, which is precisely where his misfortune comes from. While in a state of wandering, he is of a yielding and weak nature in the most inferior position, hence the image and oracle are taken in this way. The Image Commentary says: "A traveler is mean and despicable," because his mind is distressed and thus invites calamity. The line statement of the second line says: A traveler has entered a lodging, is carrying money, and has obtained the loyalty of a servant. Entering a lodging means he is settled, carrying money means he is secure, and obtaining the loyalty of a servant means he is not deceived and has something to rely on, which is the most auspicious situation in a journey. The second line possesses the virtue of yielding, upright, and proper, hence the image and oracle are taken in this way. The Image Commentary says: "Having obtained the loyalty of a servant," there will ultimately be no grievances.

九三，旅焚其次，喪其童僕，貞厲。喪，息浪反。《象》同。過剛不中，居下之上，故其象占如此。喪其童僕，則不止於失其心矣。故貞字連下句為義。《象》曰：「旅焚其次」，亦以傷矣。以旅與下，其義喪也。以旅之時，而與下之道如此，義當喪也。

The third line statement says: A traveler burns his lodging, loses his servant, and remains in this situation, which is dangerous. The character "丧" is read in the falling tone (xi lang fan). The character "丧" in the Image Commentary is also read in the falling tone. The third line is overly strong and not centered, and it is at the top of the lower trigram, so this image and oracle are taken. Since even the servant is lost, it is not only a loss of people's support. Therefore, the character "贞" in the line statement should be understood together with the following "厉," meaning that adhering to this path leads to danger. The Image Commentary says: "The traveler burns his lodging," which itself is an injury; in a situation of being a traveler, treating subordinates in this manner, by reason, should result in losing them. When one is in a situation of being a traveler, yet treats subordinates in such a way, by righteousness, one should abandon them.

九四，旅于處，得其資斧，我心不快。以陽居陰，處上之下，用柔能下，故其象占如此。然非其正位，又上無剛陽之與，下唯陰柔之應，故其心有所不快也。《象》曰：「旅于處」，未得位也。「得其資斧」，心未快也。

The fourth line statement says: A traveler has found a temporary place to stay, has prepared provisions and an axe, but his heart is still not at ease. The fourth line is a yang line occupying a yin position, and is located at the bottom of the upper trigram. It is willing to use a flexible approach and is content to be subordinate, hence the image and oracle are taken in this way. However, this is not its rightful position, and there is no yang line above it to associate with. Below it is only a yin line, so the mind remains unsettled. The Image Commentary says: "Traveling in a place" indicates that the rightful position has not yet been attained; "having provisions and an axe" still does not bring contentment.

六五，射雉，一矢亡，終以譽命。射，石亦反。雉，文明之物，離之象也。六五柔順文明，又得中道，為離之主，故得此爻者，為射雉之象。雖不無亡矢之費，而所喪不多，終有譽命也。《象》曰：「終以譽命」，上逮也。上逮，言其譽命聞於上也。上九，鳥焚其巢，旅人先笑後號咷，喪牛于易，凶。喪、易，並去聲。上九過剛，處旅之上，離之極，驕而不順，凶之道也。故其象占如此。《象》曰：以旅在上，其義焚也。「喪牛于易」，終莫之聞也。

The line statement for the fifth line says: "Shoot a pheasant in the wild, losing one arrow, yet ultimately gaining reputation and a title." The character "射" can also be read as "shi." The pheasant is a bird with ornamental plumage, symbolizing the trigram Li (Fire). The fifth line is yin and possesses the virtue of civilization, and it is located in the middle of the upper trigram, thus embodying the central principle of the trigram Li. Therefore, those who draw this line are likened to shooting pheasants. Although they inevitably lose an arrow, the loss is not great, and they will ultimately gain reputation and a title. The image commentary says: "Ultimately achieving reputation and a title," meaning that his reputation reaches the sovereign. The term "上逮" refers to his reputation and title being heard by those in power. The line statement for the top line says: "The bird's nest is burned, the traveler first laughs then wails, losing an ox easily in the border town, which is ominous." The characters "丧" and "易" are both read in the falling tone. The top line is overly strong, located at the top of the trigram Lü (Travel) and the extreme of the trigram Li (Fire). It is arrogant and not yielding, thus following a path toward danger, hence the symbolic meaning and prediction. The image commentary says: "Being in a state of travel yet occupying a high position, by nature its nest should be burned." "Losing an ox in the border town" means that in the end, even the news is not heard.

巽下，巽上。巽：小亨，利有攸往，利見大人。巽，入也。一陰伏於二陽之下，其性能巽以入也，其象為風，亦取入義。陰為主，故其占為小亨；以陰從陽，故又利有所往。然必知所從，乃得其正，故又曰利見大人也。

This hexagram has both inner and outer trigrams as Xun. The hexagram statement says: The hexagram Xun indicates slight success, suitability for going forward, and suitability for meeting a great person. "Xun" means entering. A single yin line is hidden beneath two yang lines, and its nature is to be humble and submissive, thus able to penetrate deeply. The image of this hexagram is wind, which enters everywhere, and this also conveys the meaning of "entering." Since this hexagram is dominated by the yin line, the divination indicates only slight success. Because it involves a yin line following a yang line, it also suggests suitability for moving forward. However, one must know whom to follow in order to be on the right path, hence it also suggests suitability for meeting a great person.

《彖》曰：重巽以申命，釋卦義也。巽順而入，必究乎下，命令之象。重巽，故為申命也。剛巽乎中正而志行，柔皆順乎剛，是以「小亨，利有攸往，利見大人」。以卦體釋卦辭。剛巽乎中正而志行，指九五。柔，謂初四。《象》曰：隨風，巽，君子以申命行事。隨，相繼之義。

The Commentary on the Judgment says: The upper and lower trigrams are both Xun, so it is about repeatedly explaining and issuing orders. This is explaining the meaning of the hexagram. The virtue of Xun is flexibility and penetration, which can surely reach the lower levels, thus forming the image of issuing orders; two Xun trigrams stacked together indicate repeated explanations. The Commentary on the Judgment also says: Yang strength is in the proper central and upright position, and the mind is fulfilled, while all the Yin lines are obedient to Yang, so the hexagram statement says, "a small degree of success, advantageous for going somewhere, advantageous to see a great man." This is using the structure of the hexagram to explain the hexagram statement: "Yang strength is flexible in the central and upright position and the will is fulfilled" refers to nine five, and "Yin" refers to initial six and six four. The Image Commentary says: A breeze follows another breeze, which is the image of the hexagram Xun; the gentleman thus understands that one must repeatedly explain and issue orders before carrying out governance. "Following" means proceeding in sequence.

初六，進退，利武人之貞。初以陰居下，為巽之主，卑巽之過，故為進退不果之象。若以武人之貞處之，則有以濟其所不及，而得所宜矣。《象》曰：「進退」，志疑也。「利武人之貞」，志治也。九二，巽在床下，用史、巫紛若，吉，無咎。二以陽處陰而居下，有不安之意。然當巽之時，不厭其卑，而二又居中，不至已甚，故其占為能過於巽，而丁寧煩悉其辭，以自道達，則可以吉而無咎，亦竭誠意以祭祀之吉占也。《象》曰：紛若之吉，得中也。

The line statement of the first line says: going forward and then retreating, uncertain in mind, it is appropriate to be as firm and upright as a warrior. The first line, with a yin line in the lowest position of the entire hexagram, is the main line of the lower trigram Xun. It is overly humble and submissive, hence the image of indecision in going forward and retreating. If one can be firm and upright like a warrior, it can make up for the lack of decisiveness, thus being appropriate. The Image Commentary says: "Going forward and retreating" indicates uncertainty in the mind; "It is advantageous for the upright of a warrior" indicates that the mind thus becomes regulated. The line statement of the second line says: crouching under the bed, using priests and diviners to pray repeatedly, it is auspicious and without fault. The second line, with a yang line in a yin position and located in the lower trigram, carries the meaning of unease. However, at the proper time of Xun's yielding, it is not considered too low, and since the second line is in the middle of the lower trigram, it is not excessive. Therefore, the judgment is: even if being overly humble and submissive, as long as one prays repeatedly and expresses one's thoughts clearly and fully, it will be auspicious and without fault; this is also a favorable omen for conducting worship with sincere devotion. The Image Commentary says: praying repeatedly and obtaining auspiciousness is because the second line is in the center.

九三，頻巽，吝。過剛不中，居下之上，非能巽者，勉為屢失，吝之道也，故其象占如此。《象》曰：頻巽之吝，志窮也。六四，悔亡，田獲三品。陰柔無應，承乘皆剛，宜有悔也。而以陰居陰，處上之下，故得悔亡，而又為卜田之吉占也。三品者，一為乾豆，一為賓客，一以充庖。《象》曰：「田獲三品」，有功也。

The third line statement says: "Repeatedly forcing oneself into a humble and obedient appearance leads to regret." The third line is overly strong and not in the center, and it is at the top of the lower trigram, which is not the position of someone naturally humble and obedient. When it forces itself into such a role, it repeatedly acts improperly, thus leading toward regret. Therefore, this image and oracle are taken. The Image Commentary says: "Repeatedly being flexible" leads to regret because the heart has reached its limit. The fourth line statement says: "Regret disappears, hunting yields three types of game." The fourth line is a yin line in a yin position, and it is below the upper trigram. Although it does not have a proper corresponding yang line, it is above the third line and below the fifth line, both of which are yang lines. It should naturally bring regret. However, because it is a yin line in a yin position and is at the bottom of the upper trigram, it can eliminate regret and becomes a favorable omen for hunting. The "three types" refer to one portion prepared as dried meat for worship, one portion used to entertain guests, and one portion stored in the kitchen. The Image Commentary says: "Hunting yields three types of game" indicates effectiveness.

九五，貞吉，悔亡，無不利。無初有終。先庚三日，後庚三日，吉。先，西薦反。後，胡豆反。九五，剛健中正，而居巽體，故有悔，以有貞而吉也，故得亡其悔而無不利。有悔，是無初也，亡之，是有終也。庚，更也，事之變也。先庚三日，丁也，後庚三日，癸也。丁，所以丁寧於其變之前，癸，所以揆度於其變之後。有所變更而得此占者，如是則吉也。《象》曰：九五之吉，位正中也。

The Line Statement of the Fifth Line says: If one maintains correctness, it is auspicious, regret disappears, and there is no disadvantage. The beginning may be difficult, but the end is favorable. If one acts three days before and three days after the day of Geng, it is auspicious. "Xian" is read as Xi Jian Fan, and "hou" is read as Hu Dou Fan, both used as verbs. The Fifth Line is strong, healthy, and upright, yet it is in the body of Xun, which is compliant. Therefore, there is originally regret; because it maintains correctness and attains auspiciousness, regret is resolved and there is no disadvantage. Regret is "wu chu" (no beginning), and the resolution of regret is "you zhong" (a favorable end). "Geng" signifies change, representing the alteration of affairs. Three days before Geng is Ding, and three days after Geng is Gui: "Ding" signifies repeated admonition, which is a careful explanation before change; "Gui" signifies careful consideration, which is a thorough examination after change. For anyone who undertakes reform or change and obtains this line, following this method will be auspicious. The Image Commentary says: The auspiciousness of the Fifth Line is because it is in a correct position and in the center.

上九，巽在床下，喪其資斧，貞凶。喪，息浪反。下同。巽在床下，過於巽者也。喪其資斧，失所以斷也。如是，則雖貞亦凶矣。居巽之極，失其陽剛之德，故其象占如此。《象》曰：「巽在床下」，上窮也。「喪其資斧」，正乎凶也。正乎凶，言必凶。

The line statement for the top yang line says: "Crouching beneath the bed, losing the money and the axe, to remain steadfast in this is ominous." The character "丧" is read in the falling tone (xi lang fan), the same applies below. Crouching beneath the bed indicates excessive humility and submission; losing the axe signifies losing the means for decision-making. At this point, even remaining steadfast in the right path is ominous. The top yang line is at the extreme of yielding and compliance, having entirely lost its yang virtue, hence the image and oracle are taken in this way. The Image Commentary says: "Yin in the bed," indicates that being in a high position has reached its limit; "losing the resources and the axe" is precisely ominous. The phrase "righteousness leads to ominousness" means that it is certain to be ominous.

兌下，兌上。兌：亨，利貞。兌，說也。一陰進乎二陽之上，喜之見乎外也。其象為澤，取其說萬物，又取坎水而塞其下流之象。卦體剛中而柔外，剛中故說而亨，柔外故利於貞。蓋說有亨道，而其妄說不可以不戒，故其占如此。又，柔外，故為說亨，剛中，故利於貞，亦一義也。

This hexagram consists of two trigrams, both being Dui. The hexagram statement says: The hexagram Dui is smooth and favorable for maintaining correctness. Dui means joy. A single yin line is above two yang lines, indicating that joy is expressed externally. Its image is a marsh, symbolizing the nourishing and joyful effect of the marsh on all things, as well as the image of water being blocked at the lower part and accumulating to form a marsh. In terms of the structure of the hexagram, yang strength is in the center while yin flexibility is on the outside: yang in the center allows for joy and smoothness; yin on the outside is favorable for maintaining correctness. Joy inherently contains the way of smoothness, but the fault of superficial and reckless joy should not be overlooked, hence the judgment. Another interpretation says: yin on the outside leads to joy and smoothness; yang in the center leads to favorability in maintaining correctness. This is another way of explaining it.

《彖》曰：「兌」，說也。說，音悅。下同。釋卦名義。剛中而柔外，說以利貞，是以順乎天而應乎人。說以先民，民忘其勞；說以犯難，民忘其死。說之大，民勸矣哉。先，西薦反，又如字。難，乃旦反。以卦體釋卦辭，而極言之。《象》曰：麗澤，兌，君子以朋友講習。兩澤相麗，互相滋益。朋友講習，其象如此。

The Commentary on the Judgment says: "Dui" signifies joy. "Shuo" here is read as "yue," and the same applies to the following text. This explains the meaning of the hexagram name. The Commentary on the Judgment continues to say that yang strength is in the center while yin weakness is outside, using the way of joy to maintain uprightness, thus above following the principles of heaven and below responding to the hearts of people. Using the way of joy to lead the people ahead, the people forget their toil; using the way of joy to lead them through hardship, the people forget life and death. The power of joy is indeed great, and the people thus encourage each other. "Xian" is read as "xi jian fan," and may also be read according to its original pronunciation; "nan" is read as "nai dan fan." This passage uses the structure of the hexagram to explain the hexagram statement and extends its meaning to its extreme. The Image Commentary says: two lakes connected, this is the image of the hexagram Dui; the gentleman thus understands that he should study and discuss with friends. Two pieces of water lakes connected, their vapors mutually moisten and enhance each other; friends discussing and studying together are exactly such a scene.

初九，和兌，吉。以陽爻居說體，而處最下，又無繫應，故其象占如此。《象》曰：和兌之吉，行未疑也。居卦之初，其說也正，未有所疑也。九二，孚兌，吉，悔亡。剛中為孚，居陰為悔。占者以孚而說，則吉而悔亡矣。《象》曰：孚兌之吉，信志也。

The line statement of the first line says: To please others with a harmonious and sincere heart is auspicious. The first line, with a yang line, is in the joyful hexagram and occupies the lowest position of the entire hexagram, with no corresponding line above it. Therefore, this image and divination are about a harmonious and sincere joy that is impartial and not forced. The image commentary says: The joy that is harmonious is auspicious because there is no suspicion in its actions. It is at the beginning of the hexagram, and what it delights in is just, without any doubt. The line statement of the second line says: To please others with sincerity is auspicious, and regret disappears. A yang line in the center is called 'sincerity.' A yang line in a yin position should normally bring regret. If the diviner pleases others with sincerity, it is auspicious and regret disappears. The image commentary says: The joy that is sincere is auspicious because the mind is sincere and trustworthy.

六三，來兌，凶。陰柔不中正，為兌之主，上無所應，而反來就二陽以求說，凶之道也。《象》曰：來兌之凶，位不當也。九四，商兌未寧，介疾有喜。四上承九五之中正，而下比六三之柔邪，故不能決，而商度所說，未能有定。然質本陽剛，故能介然守正，而疾惡柔邪也。如此則有喜矣。象占如此，為戒深矣。《象》曰：九四之喜，有慶也。

The Line Statement for the third line says: seeking pleasure by turning back downward leads to misfortune. The third line is yin and weak, not in the center and not in the proper position, yet it is the main line of the lower trigram Dui (Lake). It has no corresponding line above, but instead turns back to seek pleasure from the two yang lines, the initial nine and the second nine. This is a path leading to misfortune. The Image Commentary says: "Coming to Dui" is dangerous because its position is improper. The Line Statement for the fourth line says: repeatedly weighing who to please causes mental unrest, but being upright and detesting wickedness brings good fortune. The fourth line is above the central and proper nine in the fifth line, and below the weak and improper six in the third line, so it is difficult to decide who to please and remains indecisive. However, its nature is yang and strong, so it remains upright and detests the weak and improper. Thus, it brings good fortune. The line statements and their interpretations contain deep warnings. The Image Commentary says: the good fortune of the fourth line is a blessing.

九五，孚于剝，有厲。剝，謂陰能剝陽者也。九五，陽剛中正，然當說之時，而居尊位，密近上六。上六陰柔，為說之主，處說之極，能妄說以剝陽者也。故其占但戒以信於上六，則有危也。《象》曰：「孚于剝」，位正當也。與《履》九五同。上六，引兌。上六成說之主，以陰居說之極，引下二陽相與為說，而不能必其從也。故九五當戒，而此爻不言其吉凶。《象》曰：上六「引兌」，未光也。

The Line Statement of the fifth line says: Trusting the one that can erode yang, there is danger. "Peeling away" refers to yin eroding and wearing down yang. The fifth line is yang and upright, yet at the moment of joy it is in a position of honor, adjacent to the sixth line above. The sixth line above is yin and soft, being the main line that brings about joy, located at the extreme of joy, and is the kind of role that flatters and pleases in order to erode yang. Therefore, the judgment merely warns: if one trusts the sixth line above, there is danger. The Image Commentary says: Therefore, there is a warning about "trust in peeling away," because the fifth line is in a position of honor and responsibility. This is the same as the fifth line of the卦 of "Walking." The Line Statement of the sixth line above says: Drawing others to share in one's joy. The sixth line above is the main line that brings about joy, with its yin and soft nature at the extreme of joy, drawing the two lower yang lines to share in its joy, yet without being certain that they will follow. Therefore, there is a warning at the fifth line, while this line itself does not speak of its fortune or misfortune. The Image Commentary says: The "drawing to share in joy" of the sixth line above is not yet able to bring about great success.

坎下，巽上。渙：亨，王假有廟，利涉大川，利貞。渙，呼亂反。假，庚白反。渙，散也。為卦下坎上巽，風行水上，離披解散之象，故為渙。其變則本自《漸》卦，九來居二而得中，六往居三得九之位，而上同於四，故其占可亨。又以祖考之精神既散，故王者當至於廟以聚之。又以巽木坎水，舟楫之象，故利涉大川。其曰「利貞」，則占者之深戒也。

This hexagram has the inner trigram Kan (Water) and the outer trigram Xun (Wind). The hexagram statement says: The hexagram "Huan" is smooth and favorable. The sovereign should personally go to the ancestral temple to offer sacrifices, it is favorable to cross a great river, and favorable to maintain firmness. "Huan" is pronounced "hu lan" and "ji" is pronounced "geng bai" meaning to go to. "Huan" means dispersion. In terms of the structure of the hexagram, the lower trigram is Kan (Water) and the upper trigram is Xun (Wind), wind blowing across the surface of water, causing waves to spread out in all directions, hence the name "Huan." In terms of transformation, this hexagram originates from the hexagram "Jian": the nine in the third position of "Jian" moves to the second position and occupies the center, while the six in the second position moves to the third position, taking the original position of the nine. It also shares the same yin and softness with the six in the fourth position, so the judgment is favorable. Moreover, since the spirits of ancestors have become dispersed, the sovereign should personally go to the ancestral temple to gather them together. Furthermore, Xun represents wood and Kan represents water, with wood floating on water, which is the image of a boat, hence it is favorable to cross a great river. The final part of the hexagram statement says "favorable to maintain firmness," which is a deep warning to the diviner.

《彖》曰：「渙，亨」，剛來而不窮，柔得位乎外而上同。上，如字，又，時掌反。以卦變釋卦辭。「王假有廟」，王乃在中也。中，謂廟中。「利涉大川」，乘木有功也。《象》曰：風行水上，渙，先王以享于帝立廟。皆所以合其散。

The Commentary on the Judgment says: "Huan, meaning smoothness," because the yang strength comes to reside in the center of the lower trigram without reaching extremity, and the yin weakness in the upper trigram finds a corresponding position and unites with the superior. "Shang" is read according to its original pronunciation, and there is also a reading with the reverse pronunciation. This passage uses the concept of changing trigrams to explain the hexagram statement. The Commentary on the Judgment also says "the king enters the temple," meaning the king is present within the ancestral temple; here, "zhong" refers to the temple. Saying "it is advantageous to cross great rivers" means that crossing rivers by boat is successful. The Image Commentary says: wind blowing across the surface of water, which is the image of the hexagram Huan; ancient kings used this to offer sacrifices to the heavenly deities and establish ancestral temples. These two things are both used to reunite scattered human hearts and the spirits.

初六，用拯，馬壯，吉。居卦之初，渙之始也。始渙而拯之，為力既易，又有壯馬，其吉可知。初六非有濟渙之才，但能順乎九二，故其象占如此。《象》曰：初六之吉，順也。九二，渙奔其機，悔亡。機，音幾。九而居二，宜有悔也，然當渙之時，來而不窮，能亡其悔者也，故其象占如此。蓋九奔而二機也。《象》曰：「渙奔其機」，得願也。

The line statement of the initial line says: To save, the horse is strong, auspicious. The initial line is at the beginning of the hexagram, which is the time when dispersion first begins. To save at the beginning of dispersion, effort is naturally easy, and with a strong horse available, its auspiciousness is evident. The initial line itself does not possess the ability to save from dispersion, but it can follow nine two, so this image and oracle are taken. The Image Commentary says: The initial line is auspicious because it is flexible and yielding. The line statement of nine two says: At the time of dispersion, run to the table for support, regret disappears. "Ji" is pronounced the same as "ji". A yang line in the second position, which is a yin position, should naturally bring regret, but at the time of dispersion, it comes to the center of the lower trigram without reaching hardship, thus it is a line that can eliminate regret, so this image and oracle are taken. Here, nine is the one running, and two is the table for support. The Image Commentary says: "Dispersal runs to the table for support," is the realization of the wish.

六三，渙其躬，無悔。陰柔而不中正，有私於己之象也。然居得陽位，志在濟時，能散其私以得無悔，故其占如此。大率此上四爻，皆因渙以濟渙者也。《象》曰：「渙其躬」，志在外也。六四，渙其群，元吉，渙有丘，匪夷所思。居陰得正，上承九五，當濟渙之任者也。下無應與，為能散其朋黨之象。占者如是，則大善而吉。又言能散其小群以成大群，使所散者聚而若丘，則非常人思慮之所及也。《象》曰：「渙其群，元吉」，光大也。

The line statement of the third line says: by dispelling one's own private thoughts, there is no regret. The third line is yin and weak, not in the center and not in the proper position, which shows the image of being biased toward oneself. However, it is in a yang position, and its intention is still to relieve the difficulties of the time. It can dispel its own private thoughts, thus attaining no regret, hence the judgment. Generally speaking, from this line upwards to the fourth line, they all take advantage of the dispersing trend to remedy the dispersing. The Image Commentary says: "Dispersing its body" indicates that the intention is towards the world outside oneself. The line statement of the fourth line says: by dispersing one's own faction, great good fortune occurs; in the midst of dispersing, it gathers a large group as high as a hill, which is not something ordinary people can think of. The fourth line, being a yin line in a yin position and in the proper place, is above the fifth line, which is the person who bears the responsibility of rescuing the dispersing. It has no corresponding faction below, so it shows the image of being able to disperse its own faction. If the person divining can do this, then it is great and auspicious. The line statement also says that by dispersing small factions, one can achieve great unity, and those who have been dispersed can be reunited and gathered into a hill-like mass, which is beyond the reach of ordinary people's thoughts. The Image Commentary says: "Dispersing its group, original good fortune" is because it is broad and enlightened.

九五，渙汗其大號，渙王居，無咎。陽剛中正，以居尊位。當渙之時，能散其號令，與其居積，則可以濟渙而無咎矣，故其象占如此。九五巽體，有號令之象。汗，謂如汗之出而不反也。渙王居，如陸贄所謂「散小儲而成大儲」之意。《象》曰：王居無咎，正位也。上九，渙其血去，逖出，無咎。去，起呂反。上九以陽居渙極，能出乎渙，故其象占如此。血，謂傷害。逖，當作「惕」，與《小畜》六四同。言渙其血則去，渙其惕則出也。《象》曰：「渙其血」，遠害也。遠，袁萬反。

The line statement of the fifth line says: Like sweating out, spreading out a great command, dispersing the accumulated wealth of the sovereign, there is no fault. The fifth line is yang and upright, residing in the exalted position. At the time of dispersion, it can spread out the command and also disperse the stored wealth in the palace, thus rescuing from dispersion without fault, hence taking this image and divination. The fifth line is located in the upper trigram Xun, which represents command, showing the image of issuing orders. The term 'sweat' refers to the command being issued like sweat, which cannot be recalled. 'Dispersing the sovereign's accumulation' is like what Lu Zhi of the Tang dynasty said, 'dispersing small stores to form great stores.' The Image Commentary says: dispersing the sovereign's accumulation without fault is because the fifth line is in the upright position. The line statement of the top line says: removing the injury, escaping far away, there is no fault. 'Remove' is read as Qi Lu Fan. The top line, with a yang line at the extreme of dispersion, can escape beyond dispersion, hence taking this image and divination. 'Blood' refers to injury; 'Ti' should be read as 'Di,' same as the use in the sixth line of Xia Xu. It means removing the injury, the injury leaves; removing the fear, one escapes. The Image Commentary says: 'Dispersing the blood' is to keep away from harm. 'Far' is read as Yuan Wan Fan, used as a verb.

兌下，坎上。節：亨，苦節，不可貞。節，有限而止也。為卦下兌上坎，澤上有水，其容有限，故為節。節固自有亨道矣。又其體陰陽各半而二五皆陽，故其占得亨。然至於太甚，則苦矣，故又戒以不可守以為貞也。

This hexagram has the inner trigram Dui (Lake) and the outer trigram Kan (Water). The hexagram statement says: The hexagram "Jie" (Restraint) is smooth; when restraint becomes unbearable, it is not advisable to persist. "Jie" means to have limits and to stop at the right time. In terms of the hexagram structure, with Dui below and Kan above, water is stored above the marsh, but the marsh has limited capacity, hence the name "Jie." Restraint inherently contains the way of smoothness; looking at the hexagram structure, the yin and yang lines are equally divided, and both Nine in the Second and Nine in the Fifth are yang lines in the center, so the judgment is smooth. However, once restraint goes too far, it becomes painful, so the hexagram statement also warns against clinging to it as the correct path.

《彖》曰：「節，亨」，剛柔分而剛得中。以卦體釋卦辭。「苦節，不可貞」，其道窮也。又以理言。說以行險，當位以節，中正以通。說，音悅。又以卦德、卦體言之。當位、中正，指五。又坎為通。天地節而四時成，節以制度，不傷財，不害民。極言節道。《象》曰：澤上有水，節，君子以制數度，議德行。行，下孟反。

The Commentary on the Judgment says: "The hexagram of 'Restraint' is smooth," because the strong and weak lines are each half, evenly distributed, and the yang line is in the center and in its proper position. This is using the structure of the hexagram to explain the hexagram statement. It also says, "A severe restraint is not advisable," because the path has reached its end; this is explaining it from the standpoint of principle. Furthermore, it says, "With joy in facing danger, proper position brings restraint, and being upright and correct ensures smoothness." "Joy" is read as "pleasure," and this is combining the explanation of the hexagram's virtue with its structure: the lower trigram is兑 (Lake), representing joy, and the upper trigram is坎 (Water), representing danger; thus, facing danger with a joyful heart. The terms "proper position" and "upright and correct" both refer to the nine in the fifth position, while the坎 here also signifies smoothness. Finally, the Commentary on the Judgment concludes by saying that heaven and earth achieve the four seasons through restraint, and by using regulations to restrain, one does not damage wealth or harm the people. This takes the principle of restraint to its extreme. The Image Commentary says: A marsh holds water, which is the image of the hexagram of 'Restraint'; thus, the gentleman understands that he should establish measures and standards for quantity and evaluate the criteria for virtue. "行" is read as "reverse of Meng."

初九，不出戶庭，無咎。戶庭，戶外之庭也。陽剛得正，居節之初，未可以行，能節而止者也。故其象占如此。《象》曰：「不出戶庭」，知通塞也。塞，悉則反。九二，不出門庭，凶。門庭，門內之庭也。九二當可行之時，而失剛不正，上無應與，知節而不知通，故其象占如此。《象》曰：「不出門庭，凶」，失時極也。

The Line Statement of the First Nine says: Not going out of the courtyard, there is no fault. "Courtyard" refers to the area outside the main door. The First Nine is yang and in the correct position, located at the beginning of the hexagram of restraint, and is not yet the time to act. This line represents a situation where one can restrain oneself and stop, hence the image and divination are taken from this. The Image Commentary says: "Not going out of the courtyard" is because he knows when to be open and when to be closed. "Closed" is read in reverse. The Line Statement of the Second Nine says: Not even going out of the inner courtyard, it is dangerous. "Inner courtyard" refers to the area inside the main door. The Second Nine is at the time when action should be taken, yet it holds a yang line in a yin position, losing its firmness, and has no corresponding support above. It only knows restraint but not change and adaptability, hence the image and divination are taken from this. The Image Commentary says: "Not going out of the inner courtyard, danger" is missing the opportunity to the extreme.

六三，不節若，則嗟若，無咎。陰柔而不中正，以當節時，非能節者，故其象占如此。《象》曰：不節之嗟，又誰咎也？此「無咎」與諸爻異，言無所歸咎也。六四，安節，亨。柔順得正，上承九五，自然有節者也。故其象占如此。《象》曰：安節之亨，承上道也。九五，甘節，吉。往有尚。所謂當位以節，中正以通者也。故其象占如此。《象》曰：甘節之吉，居位中也。上六，苦節，貞凶，悔亡。居節之極，故為苦節。既處過極，故雖得正，而不免於凶。然禮奢寧儉，故雖有悔，而終得亡之也。《象》曰：「苦節，貞凶」，其道窮也。

The Line Statement of the Third Line says: If one does not restrain oneself, then one can only lament, and there is no one to blame. The Third Line isyin softness and not in the center or in the right place; it is at a time when restraint is needed but it is not a line that can restrain, so this image and divination are taken. The Image Commentary says: Lamentation arising from lack of restraint, who can be blamed? Here, the term 「无咎」 differs from its use in other lines; it means that there is no one to blame. The Line Statement of the Fourth Line says: Being at ease in the midst of restraint, it is smooth and favorable. The Fourth Line is柔顺 and in the right place; it is above the Fifth Line, so it is naturally in harmony with the standard of restraint, so this image and divination are taken. The Image Commentary says: 「Being at ease in restraint」 is smooth and favorable because it follows the correct path of the superior line. The Line Statement of the Fifth Line says: Restraining oneself in a sweet and moderate way, it is auspicious; proceeding forward will be praised. This is exactly what the Commentary on the Judgment said: 「Being in the right place to restrain, being in the center and upright to be smooth.」 So this image and divination are taken. The Image Commentary says: 「Sweet restraint」 is auspicious because the Fifth Line is in the center. The Line Statement of the Sixth Line says: Restraining oneself in bitter hardship, holding on will bring misfortune, but regret will eventually disappear. The Sixth Line is at the extreme of restraint, so it is called 「bitter restraint.」 Since it has gone too far, even though it is in the right place and upright, it still cannot avoid misfortune. However, in the rites, it is better to be deficient in frugality than to be excessive in luxury, so although there is regret, it can eventually be resolved. The Image Commentary says: 「Bitter restraint, firmness brings misfortune」 because this path has reached its end.

兌下，巽上。中孚：豚魚吉，利涉大川，利貞。孚，信也。為卦二陰在內，四陽在外，而二五之陽，皆得其中。以一卦言之為中虛，以二體言之為中實，皆孚信之象也。又，下說以應上，上巽以順下，亦為孚義。豚魚，無知之物。又，木在澤上，外實內虛，皆舟楫之象。至信可感豚魚，涉險難，而不可以失其貞。故占者能致豚魚之應，則吉而利涉大川，又必利於貞也。

This hexagram has the inner trigram Dui (Lake) and the outer trigram Xun (Wind). The hexagram statement says: The hexagram of Zhongfu (Sincerity) brings good fortune when sincerity reaches even the pig and fish; it is favorable for crossing a great river and for holding to the correct position. "Fu" means sincerity. In terms of the structure of the hexagram, there are two yin lines within and four yang lines outside. The two yang lines, nine two and nine five, are both in the middle positions of the upper and lower trigrams. Viewing all six lines as a whole, the middle is empty; viewing the upper and lower parts separately, the middle lines of each are solid. The emptiness in the middle and the solidity in the middle are both images of sincerity. Moreover, the lower trigram Dui responds to the upper with joy, and the upper trigram Xun follows the lower with humility and obedience, which also aligns with the meaning of "fu." "Tunyu" refers to ignorant creatures. Furthermore, wood floats on the marshy water, with the outside solid and the inside empty, which are also images of boats and ships. Sincere intent can move even the ignorant pig and fish, enabling one to cross dangerous waters, but one should not therefore abandon the correct position. Therefore, if the person divining can reach a sincerity that even the pig and fish respond to, it will be favorable and suitable for crossing a great river, but one must also maintain the correct position to gain benefit.

《彖》曰：「中孚」，柔在內而剛得中，說而巽，孚乃化邦也。說，音悅。以卦體、卦德釋卦名義。「豚魚吉」，信及豚魚也。「利涉大川」，乘木舟虛也。以卦象言。中孚以利貞。乃應乎天也。信而正，則應乎天矣。《象》曰：澤上有風，中孚，君子以議獄緩死。風感水受，中孚之象。議獄緩死，中孚之意。

The Commentary on the Judgment says: The hexagram Zhongfu (Faithful Center) is characterized by a yin line in the inner trigram and a yang line in the central position, thus being in the correct position. The lower part is pleased and the upper part is harmonious, so sincerity and trust can cultivate the state. "Say" is read as "pleasure." This explanation combines both the structure of the hexagram and its moral qualities to interpret the meaning of the hexagram name. It also says "a pig and fish are auspicious," meaning sincerity can even touch a pig and a fish; "it is advantageous to cross a great river" refers to riding a hollow wooden boat across the river, which is explained through the image of the hexagram. Furthermore, it says "Zhongfu with sincerity and uprightness corresponds to the heavens," meaning that sincerity combined with uprightness can align with the heavenly way. The Image Commentary says: Wind blowing over a marsh is the image of the hexagram Zhongfu. A gentleman thus understands that he should carefully examine legal cases and leniently handle capital punishment. The wind moves and touches, the water receives and holds, which is the image of mutual communication through sincerity. Carefully examining legal cases and leniently handling capital punishment is the meaning of sincerely treating others as oneself.

初九，虞吉，有他，不燕。他，湯何反。當中孚之初，上應六四，能度其可信而信之，則吉。復有他焉，則失其所以度之之正，而不得其所安矣。戒占者之辭也。《象》曰：初九「虞吉」，志未變也。九二，鳴鶴在陰，其子和之。我有好爵，吾與爾靡之。和，胡臥反。靡，亡池反。九二，中孚之實，而九五亦以中孚之實應之，故有鶴鳴子和、我爵爾靡之象。鶴在陰，謂九居二。好爵，謂得中。靡與縻同。言懿德人之所好，故好爵雖我之所獨有，而彼亦繫戀之也。《象》曰：「其子和之」，中心願也。

The line statement for the initial nine says: If one carefully considers and examines beforehand, it will be auspicious; but if there is something else, one will not be at peace. The character "他" is pronounced as "tang he" in reverse. The initial nine is at the beginning of the卦 of Zhongfu, and it corresponds with the sixth four. If one first weighs whether the other is trustworthy before trusting him, it will be auspicious; but if one has other thoughts in mind, then one loses the original sincerity of careful consideration, and thus will not be at peace. This is a warning to the person consulting the oracle. The Image Commentary says: The auspiciousness of the initial nine is because its mind has not changed. The line statement for the second nine says: A crane calls in the shade of a tree, and its young respond in harmony; I have a cup of fine wine, and I wish to share it with you. "和" is pronounced "hu wo" in reverse, and "靡" is pronounced "wang chi" in reverse. The second nine is the actual virtue of Zhongfu, and the nine five also corresponds with it through the virtue of Zhongfu, thus there is an image of a crane calling and the young responding in harmony, and a bond of shared fine wine. "鹤在阴" refers to a yang line in the second, a yin position; "好爵" refers to being in the center and in the proper position. "靡" is the same as "縻," meaning to tie or bind. This explains that good virtue is loved by all, so even though this fine cup is mine alone, the other will still be attached. The Image Commentary says: "其子和之," refers to the young responding from the heart.

六三，得敵，或鼓或罷，或泣或歌。敵，謂上九，信之窮者。六三，陰柔不中正，以居說極，而與之為應，故不能自主。而其象如此。《象》曰：「或鼓或罷」，位不當也。六四，月幾望，馬匹亡，無咎。幾，音機。望，無方反。六四，居陰得正，位近於君，為月幾望之象。馬匹，謂初與己為匹，四乃絕之，而上以信於五，故為馬匹亡之象。占者如是，則無咎也。《象》曰：「馬匹亡」，絕類上也。上，上聲。

The line statement of the third line says: encountering an equal, one drums and attacks at times, then stops, then cries, then sings. "Enemy" refers to the top line, which is the line of sincerity reaching its extreme. The third line is yin and not central or proper, located at the top of the lower trigram, which is the trigram of joy, and it corresponds with the top line, so it cannot take the initiative, thus showing an image of fluctuation. The Image Commentary says: "sometimes drums, sometimes stops," because the position of the third line is improper. The line statement of the fourth line says: the moon is about to be full, and the horse that was paired with oneself has been lost, there is no fault. "Ji" is pronounced like "ji," and "wang" is pronounced without a final. The fourth line, with a yin line in a yin position and proper, is close to the ruler, thus showing the image of the moon about to be full. The so-called "horses" refer to the first line, which originally paired with oneself, but the fourth line has severed this connection and is now focused on gaining the trust of the fifth line, thus showing the image of losing the horses. If the diviner acts in this way, there is no fault. The Image Commentary says: "the horses are lost," meaning cutting off connection with the like and focusing upward. "Shang" is pronounced with a rising tone and is used as a verb.

九五，有孚攣如，無咎。攣，力圓反。九五，剛健中正，中孚之實，而居尊位，為孚之主者也。下應九二，與之同德，故其象占如此。《象》曰：「有孚攣如」，位正當也。上九，翰音登于天，貞凶。居信之極，而不知變，雖得其貞，亦凶道也。故其象占如此。雞曰翰音，乃巽之象。居巽之極，為登於天。雞非登天之物，而欲登天，信非所信，而不知變，亦猶是也。《象》曰：「翰音登于天」，何可長也！

The line statement of the fifth line says: "With sincere faith, it binds the hearts of many, without fault." The character "挛" is pronounced liu yuan fan, meaning to connect and maintain. The fifth line is strong, upright, and in the center, representing the actual virtue of sincerity and trustworthiness. It also occupies the position of honor, making it the master of sincerity. It is in correspondence with the second line, and both lines possess the virtue of sincerity and truth, hence the image and oracle are taken in this way. The Image Commentary says: "With sincere faith, it binds the hearts of many," because the position of the fifth line is properly and correctly established. The line statement of the top line says: "The crowing of a chicken reaches high into the sky, but if it remains fixed, it is dangerous." The top line is at the extreme of sincerity but lacks flexibility. Even though it maintains what is considered correct and firm, it still leads to danger, hence the image and oracle are taken in this way. In sacrifices, the crowing of a chicken is called "Han Yin," which corresponds to the image of the Wind trigram. The top line is at the extreme of the Wind trigram, hence it is said "ascending to heaven." A chicken is not an animal that can fly to heaven, yet it wants to fly to heaven; believing in things that should not be believed in and not knowing when to change, the principle is the same. The Image Commentary says: "The crowing of a chicken reaches high into the sky," how can such a situation last long?