The Fullness Hexagram

離下震上，中互兌巽。泰。豐為三陽三陰卦，自泰來，虞氏曰泰二之四。豐：亨，王假之，勿憂，宜日中。盛極曰豐，滿極曰豐。豐自亨通，而豐之義惟王乃克當之。夫豐不長豐，此實可憂，然能執中以維之，豐勿過分，如日之中，豐可保也，勿須憂也。此卦為下離上震，離為日，震位東，日出東方，未遽中也，由未中以及於中，為時正多，故曰豐也。

The Hexagram of Great Wealth has the lower trigram Li (Fire) and the upper trigram Zhen (Thunder). Between them, the trigrams Dui (Lake) and Xun (Wind) emerge. It comes from the Hexagram Tai by changing the second line. The Hexagram of Great Wealth is composed of three yang lines and three yin lines. Yu Fan says that it is formed by the second line of Tai moving up to the fourth position. The Hexagram Statement says: "Great Wealth, prosperous, the king goes to it, no worry, suitable for the middle of the day." To reach the extreme of prosperity is called "Great Wealth," and to be full to the extreme is also called "Great Wealth." Prosperity itself is naturally prosperous, but the meaning of "Great Wealth" can only be undertaken by the king. Prosperity cannot remain prosperous forever, and this is indeed something to worry about; however, if one can maintain it by holding to the middle path, keeping prosperity from becoming excessive, like the sun at its zenith, then prosperity can be preserved and there is no need to worry. This hexagram has Li below and Zhen above. Li represents the sun, and Zhen is in the eastern direction. The sun has just risen in the east and has not yet reached the zenith. From the moment it has not yet reached the zenith to the moment it reaches the zenith, the period in between is long, so it is called "Great Wealth."

彖曰：豐，大也。明以動，故豐。王假之，尚大也。勿憂宜日中，宜照天下也。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？豐者，大也。豐何以大？王大之也。馬氏曰：假，大也。王大者何？外卦為震，內卦為離，帝出乎震，相見乎離，王居離位，南面以聽天下，嚮明而治之象也，故曰王大之也。夫豐固無不通，而豐亦不易保，豐實可憂，而聖人曰勿。然主之以離明，濟之以震動，如日方中，幽隱畢照，得處豐之宜矣，何事徒憂為也。

The Commentary on the Judgment says: "Fu means great. Illumination through movement leads to great abundance. The king takes advantage of it, emphasizing greatness. Do not worry, it is appropriate at noon, appropriate for illuminating the whole world. When the sun reaches its zenith, it begins to wane; when the moon is full, it begins to wane. The heavens and the earth are full and empty in turn, expanding and contracting with the seasons. And how much more so for human beings? And how much more so for ghosts and spirits?" Fu means great. Why is Fu considered great? It is the king who makes it great. Ma Rong said: "Jia" means great. How does the king make it great? The outer trigram is Zhen, and the inner trigram is Li. The Commentary on the Changes says: "The emperor comes forth from Zhen, and meets people at Li." The king is seated at the position of Li, facing south to govern the world. This is the image of facing illumination and governing with clarity, hence it is said that the king makes it great. Although abundance is without obstruction, abundance is not easy to maintain, and it is indeed something to be concerned about. Yet the sage says a single "wu" (do not). This is because: taking the clarity of Li as the main aspect, and using the movement of Zhen to complement it, just like the sun at its zenith, illuminating even the most hidden places. This is the proper way to handle abundance, so why worry unnecessarily?

蓋日之所以宜中者，則以日明徧照而未昃也。日居震位，日尚未出，由未出而計及於將出，既出日愈高則愈明，愈明則愈豐，至於日中則明愈大，故曰宜也。然日雖宜中，而日亦豈能長中？日居東位，是日將升；日照東方，是日巳昃。離日在下，反照震位，此日昃象也。顧日豈遽昃？惟中故昃也，中即昃之機也。

The sun is most suitable to be at the zenith because at this time its light shines evenly in all directions and has not yet begun to set. The sun is located in the position of Zhen, which is the direction of the east, and it has not yet risen. From the time it has not yet risen to the time it is about to rise, as it rises higher, it becomes brighter and more abundant. When it reaches the zenith, its brightness is at its peak, so the Commentary on the Judgment says the word "suitable." However, even though the sun is most suitable to be at the zenith, can the sun stay at the zenith forever? When the sun is in the eastern position, it is about to rise. When the sun shines on the east, it is already beginning to lean westward. The sun is in the position of Li below and reflects upward to the position of Zhen above, which is exactly the image of the sun beginning to set. But does the sun really start to set just because it is leaning westward? It is precisely because it has reached the zenith that it must begin to set — "center" itself is a sign of "leaning west."

惟月亦然，月不食於未盈而食於既盈。離下伏坎，坎為月，坎月上遇互兌之毀，則月乃缺。坎資離光，離見坎伏，亦象月食，是月之食由於盈，猶日之昃由於中也。中不長中，盈不長盈，豐亦不長豐也。於以知有盈即有虛，有消即有息。豐自泰來，泰二之四，乾變離虛，坤變震動，是為天虛地盈。泰為正月卦，變震為二月，離為五月，是為春消夏息。盈虛消息，天地與時尚且如是，而況於人？盛極衰伏，豈能長豐？而況鬼神陰相天地與時，豈能長豐乎！

The moon is also like this: the moon does not wane when it is not yet full, but rather wanes after it has become full. Beneath the line Li (Fire) there lies Kan (Water), which represents the moon. When the moon (Kan) rises and meets the destructive nature of the trigram Dui (Lake) in the interacting trigrams, the moon becomes incomplete. The moon itself relies on the light of Li (Fire) to shine, but now Li (Fire) is prominent while Kan (Water) is hidden, which is exactly the image of a lunar eclipse. This shows that the moon wanes because it has become full, just as the sun sets because it has reached its zenith. The middle heaven cannot remain in the center forever, and fullness cannot be maintained forever, so abundance naturally cannot be sustained. Therefore, there is fullness and then loss, there is decline and then growth. The hexagram Feng (Abundance) comes from Tai (Peace). The second line of Tai moves up to the fourth position, where Qian (Heaven) becomes Li (Fire) with a hollow center, and Kun (Earth) becomes Zhen (Thunder) with active movement. This represents the heavens being empty and the earth being full. Tai corresponds to the first lunar month, while the transformed Zhen corresponds to the second lunar month, and Li corresponds to the fifth lunar month. This shows that spring is in decline and summer is in growth. The waxing and waning, decline and growth, even the heavens and earth and the four seasons are like this; how much more so are human beings? When prosperity reaches its peak, it sows the seeds of decline, how can prosperity last forever? Moreover, ghosts and spirits merely assist the heavens and earth and the four seasons, how can they maintain prosperity forever?

象曰：雷電皆至，豐。君子以折獄致刑。震雷離電，威明皆至，故象豐。君子用雷之威飭刑，用電之明察獄也。初九：遇其配主，雖旬無咎，往有尚。配，對也。初四皆陽，故曰配；四為震之主爻，故曰主。初為離下，日尚未升，然與四配，已及震位，是震為主，離則遇之。夫震納庚，離納己，自庚至己則為十日，十日為旬。日出庚位，以漸上升，雖至於己，亦不為過。蓋己即離也，日至離位適為日中，故無咎，宜前往也，往有尚矣。象曰：雖旬無咎，過旬災也。初之無咎，由未過旬，過旬則災，蓋過旬即為日昃，昃故災也。

The Great Image says: "Thunder and lightning come together, symbolizing abundance. The gentleman uses this to decide cases and enforce punishment." Zhen represents thunder and Li represents lightning, both symbolizing power and clarity arriving together, hence the image of "abundance." The gentleman uses the power of thunder to regulate punishment and the brightness of lightning to examine legal disputes. The line statement of the initial yang line says: "Meeting its corresponding principal, although within a ten-day period there is no blame, going forward is commendable." "Meeting" means corresponding. The initial yang line and the fourth yang line are both yang lines, hence they are called "corresponding"; the fourth line is the main line of the Zhen hexagram, hence it is called "principal." The initial yang line is in the lower trigram Li, where the sun has not yet risen, yet it corresponds with the fourth line, which has already reached the position of Zhen. Zhen is the principal, so Li goes to meet it. According to the method of Najia, Zhen is assigned the heavenly stem "Geng," and Li is assigned "Ji." Counting from Geng to Ji takes exactly ten days, which is one ten-day period. The sun rises from the Geng position and gradually ascends; even when it reaches the Ji position, it is not excessive, because "Ji" is Li, and the sun reaching the Li position is exactly noon, so there is no blame, and it is appropriate to go forward, as going forward will be praised. The Small Image says: "Although within a ten-day period there is no blame, exceeding the ten-day period brings disaster." The initial yang line has no blame because it has not exceeded the ten-day period; once it exceeds the ten-day period, disaster follows, because after the ten-day period the sun begins to set, and when the sun slants, disaster comes along with it."

六二：豐其蔀，日中見斗，往得疑疾，有孚發若，吉。二為互巽，巽為草木，是二所豐者乃蔀也。蔀，??舒，蔀草名。離日未出，光華未露，而為草木所蔽，晦暗如故。上應震中，震為仰缶，如星之斗，時尚見之。是宜體震之行，循序前往，縱歷巽位以得疑疾，而有孚信啟發之亦吉。蓋震前為巽，巽為疑，震往之巽，故曰往得疑疾；巽前為離，離為日之中位，故曰有孚發若吉也。象曰：有孚發若，信以發志也。孚，信也。信以啟志，使之前往致豐也。

The line statement for the second line says: "Its covering is abundant, the sun is seen with the star Dou in the middle of the day, going forward leads to suspicion and illness, but with sincerity and the ability to inspire, it is auspicious." The second line belongs to the trigram Xun (Wind), which represents grass and trees. Therefore, the "abundance" referred to by the second line is the shade provided by a mat made of grass called "pu," which is also known as "zhu shu," a type of grass. At this time, the sun has not yet risen, its brilliance has not yet appeared, and it is still dark because of the obstruction by grass and trees. The second line corresponds to the middle line of Zhen (Thunder), whose shape resembles an inverted jar. This is like the Big Dipper in the sky, which can still be seen at this time. Therefore, it should follow the action of Zhen, proceeding in order. Even though it passes through the position of Xun and may cause suspicion, as long as it uses sincerity to inspire others, it will still be auspicious. This is because the front of Zhen is Xun, which signifies suspicion, so going from Zhen to Xun leads to "suspicion and illness." The front of Xun is Li (Fire), which is at the position of the noon sun, so it says "with sincerity and the ability to inspire, it is auspicious." The Small Image Commentary says: "With sincerity and the ability to inspire, it is about using sincerity to awaken the mind." "Fu" means sincerity; using one's sincerity to awaken the other's mind and encourage them to move forward and achieve abundance.

九三：豐其沛，日中見沬，折其右肱，無咎。沛沬皆水名。三為互兌，兌為澤，是豐其沛也。汪洋洶湧，莫測津涯，旭日初昇，波影激射，離在互兌之下，水溢日上，故云日中見沬。夫日惟先歷艮位，而後始出於震，由見斗以至見沬，則是已及於震而漸遠夫艮矣。如艮手而遇兌折，往前為右，故云折其右肱。為能前往以成豐，故云無咎。象曰：豐其沛，不可大事也。折其右肱，終不可用也。以卦象言之，乃為無咎；若以人事衡之，豐其沛恐其沈溺，不可以處大事；右肱已折，攜持無具，其何能為？終不可用矣。

The line statement for the third line says: "The water is abundant and overflowing, the sun appears in the mist, the right arm is broken, but there is no blame." Both "沛" and "沬" refer to names of rivers. The third line belongs to the mutual trigram Dui (Lake), and since Dui represents a marsh, it is described as "the water is abundant and overflowing." The water is vast and surging, so the shore is not visible; at sunrise, the waves shimmer in all directions. The sun is below (represented by Li, Fire) while the water above is represented by Dui, so the mist rises over the sun, hence "the sun appears in the mist." The sun always first passes through the direction of Gen (Mountain) before rising from the position of Zhen (Thunder). From "seeing the star" to "seeing the mist" indicates that it has entered the position of Zhen and is gradually moving away from Gen. Gen corresponds to the hand on the human body, and now encountering the breaking of Dui, which represents damage, and since the right hand is in front when moving forward, it is said "the right arm is broken." Because it can still move forward to achieve abundance, it is said "there is no blame." The Small Image Commentary says: "The water is abundant and overflowing, it is not suitable for great undertakings. The right arm is broken, ultimately it cannot be used." From the perspective of the hexagram, this line is without fault; but if measured by human affairs, the water is so vast and powerful, there is fear of being overwhelmed and unable to entrust with great matters; since the right arm is broken, there is no tool for carrying or holding, so what can be done? Ultimately, it is of no use.

九四：豐其蔀，日中見斗，遇其夷主，吉。二曰豐其蔀，日中見斗；四亦曰豐其蔀，日中見斗。然二之豐其蔀，則為以陰應陰；而四之豐其蔀，則為以陽居陰。二之日中見斗，則為上應震中；四之日中見斗，則為位居震初。又曰遇其夷主者，蓋四原為泰二，二往居四，始變為豐。四為震主，二亦為離主，相等，夷也。震與離遇，明動相資，此漸豐之候也，故吉。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 line statement for the fourth line says: "Its covering is full, the sun is seen with the star, encountering its equal ruler, it is auspicious." The second line also says "Its covering is full, the sun is seen with the star," but they are different: the "full covering" of the second line is a yin line responding to a yin line, while the "full covering" of the fourth line is a yang line in a yin position. The "sun seen with the star" of the second line corresponds upward to the center of the Zhen trigram, while the "sun seen with the star" of the fourth line is itself in the beginning of the Zhen trigram. The line statement also says "encountering its equal ruler," because the fourth line was originally the second line of the Tai hexagram, and when the second line moves up to the fourth position, it becomes the Feng hexagram. The fourth line is the main line of the Zhen trigram, and the second line is the main line of the Li trigram, and their importance is equal—"夷" means equal. The meeting of Zhen and Li, movement and brightness supporting each other, is exactly the time when abundance is gradually formed, so it is auspicious. The Small Image Commentary says: "Its covering is full, the position is inappropriate. The sun is seen with the star, the light is dim. Encountering its equal ruler, it is a favorable action."

六五：來章，有慶譽，吉。章，明也。震為行曰來，應二離中曰來章。初為殘夜之象，二三蔀沛之豐，日尚未出；四日將出，前行始遇夷主；至於五，則已日出於上，光明有耀，故曰來章。福慶嘉譽，惟五有之，此卦辭所謂日中者，豐之至也。象曰：六五之吉，有慶也。

The line statement of the fifth line says: "It comes forth, there is joy and praise, auspicious." "Chang" means brightness. Zhen represents movement, so it is said "comes forth"; the sixth line in the fifth position corresponds with the second line in the Li hexagram, which represents brightness. Together, this is "coming forth with brightness" (brightness coming forth). Looking at the entire hexagram: the first line represents the waning night; the second and third lines represent coarse mats and great water, with the sun not yet risen; the fourth line represents the sun about to rise, moving forward to meet an equal partner; by the time it reaches the fifth line, the sun is already high in the sky, shining brightly, so it is said "coming forth with brightness." Blessings and reputation are only enjoyed by the fifth line—this is what the hexagram statement refers to as "the sun at noon," with abundance reaching its peak. The Small Image Commentary says: "The auspiciousness of the fifth line is due to blessings."

上六：豐其屋，蔀其家，窺其戶，闃其無人，三歲不覿，凶。上則為日昃矣。日既西昃，日漸不明，而復有屋以蔽之，則暗愈甚。震為木，互兌克木為屋，上為天位，高出天際，是上之所豐者乃其屋也。夫既有屋，即有以屋為家者，而觀其家，則又蔽以??舒蔀，震為竹葦，是為蔀其家。蔽之已甚，至往就其家之戶以窺其家之人，亦闃寂而不可覿，至於三歲之久。闃，寂也。

The line statement of the top line says: "His house is grand, his family is covered, he peers through the door, and it is quiet with no one inside; for three years he has not been seen, resulting in misfortune." When reaching the top line, the sun has already set westward. As the sun is already leaning west, the light gradually becomes dim, and with the roof built above to block out the light, it becomes even darker. Zhen represents wood, and the mutual trigram Dui can overcome wood (axes and saws applied to wood), thus forming the house; the top line is the heavenly position, and the house rises high above the horizon, indicating that the "grand house" mentioned by the top line refers to his dwelling. Since there is a house, there must be someone who uses it as a home; but looking at his home, it is covered with mats repeatedly—Zhen represents bamboo and reeds, which is "covering his family." The covering is so excessive that people walk up to his door and peer inside, yet the house is completely quiet with no one inside, and this has continued for three years. "Qù" means quiet.

泰為上坤下乾，乾人坤戶，其象昭然。乃坤變為震，坤戶下塞；乾變為離，人亦不見，故曰窺其戶闃其無人。離為目曰覿，上與離遠，故曰三歲不覿。值豐之極，不能謙退自下，闢門納誨，而乃豐屋蔀家，自蔽其明，此甘於蹈凶而不知悔者也。象曰：豐其屋，天際翔也。窺其戶，闃其無人，自藏也。天際翔，言翬飛鳥革，如翱翔也。自藏者，自蔽也。

The Tai hexagram consists of the upper Kun and the lower Qian. Qian represents a person, and Kun represents a door or entrance. This image is originally clear. Now, Kun has transformed into Zhen, meaning the door represented by Kun is blocked from below. Qian has transformed into Li, meaning the person represented by Qian is no longer visible. Therefore, it is said, "Peering through the door, it is empty and silent." Li represents the eye, and seeing is called "di." The upper sixth line is the Li trigram at the farthest point from the lower Li trigram, so it is said, "Three years without seeing." Being at the peak of abundance, one does not humbly retreat and accept advice, but instead builds a tall house and closes the door tightly, thus obscuring one's own light. This is the behavior of someone who willingly moves toward danger without regret. The Small Image Commentary says, "A house built high, as if flying at the edge of heaven. Peering through the door, it is empty and silent, because it is self-concealed." The phrase "flying at the edge of heaven" refers to the description in the Book of Songs, "Like a peacock flying, like a roof with a curved eave," where the eaves rise high as if birds are flying. The phrase "self-concealed" means self-obscured.

艮下離上，中互兌巽。否。旅為三陰三陽卦，自否來，虞氏曰否三之五。姚氏曰：此本否卦，三五交易，去其本體，故曰客旅。蜀才曰：否三升五，柔得中於外，上順於剛；九五降三，降不失其正，止而麗乎明。旅：小亨，旅貞吉。旅，賓旅也，商旅也。賓旅以通往來，商旅以通貨賄，遨遊四方，靡所定處。猶夫旅人為軍眾在旗下露宿於外也，故曰旅也。艮下離上，有旅象，故卦名旅。旅行多阻，僅能小亨；旅處宜慎，貞正則吉。

The hexagram of Travel has the trigram of Stillness below and the trigram of Fire above. Between them, the interacting trigrams are Lake and Wind. It comes from the hexagram of Non-communication: the hexagram of Travel is composed of three yin and three yang lines. Yu Fan said that the third and fifth lines of the hexagram of Non-communication were exchanged. Yao Xin said: this hexagram originally comes from the hexagram of Non-communication, with the third and fifth lines exchanged, thus departing from its original form, hence called "travel." Shu Cai said: the third line of Non-communication rises to the fifth position, the yin line in the outer trigram attains the central position and moves upward in obedience to yang; the ninth line at the fifth position descends to the third position, though descending, it does not lose its correctness, thus becoming "stop and attach to brightness." The hexagram statement says: "Travel, small success, traveling with uprightness brings good fortune." The term "travel" refers to a guest or a merchant. Guests enable communication between places, merchants enable the flow of goods, wandering without a fixed dwelling. This is also like the original meaning of the character "travel" — troops gathering under a banner, camping in the open, hence called "travel." With Stillness below and Fire above, there is an image of travel, hence the hexagram is named "Travel." Being away from home brings many obstacles, allowing only small success; when staying in a foreign place, one should be cautious and maintain uprightness to achieve good fortune.

象曰：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。旅之時義大矣哉。卦之所以名旅者，以卦有旅象也。旅自否來，以否之三上往居五。否三之柔原處偏位，往居於五則謂得中，五為外卦，是謂得中於外。旅之四上皆剛，否以三之坤順往居二剛之內，是謂之柔順乎剛。得中乎外，是旅之亨，而以柔順行之，是亨者為陰，陰為小，故曰小亨也。

The passage from the Commentary on the Judgment (originally titled "Xiang Yu," actually referring to the Commentary on the Judgment) says: "Travel is slightly prosperous, because the flexible line is in the middle of the outer trigram and is in harmony with the strong, it stops and adheres to brightness, thus it is slightly prosperous and the correct line is auspicious. The meaning of the time for the hexagram Travel is great indeed." This hexagram is called "Travel" because it contains the image of a traveler. The hexagram Travel is derived from the hexagram Poverty, specifically by moving the third line of Poverty up to the fifth position. The third line of Poverty was originally a flexible line in an improper position; now it moves to the fifth position, which is called "getting the middle." Since the fifth position is in the outer trigram, it is called "getting the middle in the outer trigram." The fourth line and the top line of the hexagram Travel are both yang lines. In the hexagram Poverty, the flexible line moves up to be between two yang lines, which is called "the flexible line being in harmony with the strong." Getting the middle in the outer trigram is the reason why the hexagram Travel is prosperous; yet it acts by being flexible and harmonious, indicating that the prosperity comes from the yin, which is small, hence it is called "slightly prosperous."

且以否五來居旅三，變坤為艮止；否三往居旅五，變乾為離明。旅不知止，則無以安身家；旅不能明，則無以防叵測。惟艮止麗以離明，始可以處旅也，故曰旅貞吉也。柔與止為旅之時，明與順為旅之義。知旅之時義者，處常有守，處變達權，旅之時義豈不大哉！

Now looking at it again: The fifth line of 《Pu》 descends to occupy the third position of 《Lv》，changing Kun into Gen, which represents stillness; the third line of 《Pu》 ascends to occupy the fifth position of 《Lv》，changing Qian into Li, which represents brightness. A traveler who does not know when to stop cannot find a place to settle; a traveler who lacks insight cannot guard against unexpected events. Only by combining the stillness of Gen with the brightness of Li can one maintain oneself in a state of travel, hence it is said 「Lv Zhen Ji」. Gentleness and stillness are the 'time' that travel requires; clarity and obedience are the 'righteousness' that travel demands. Those who understand the 'time' and 'righteousness' of travel can maintain integrity in ordinary times and adapt flexibly in times of crisis—how important is the 'time' and 'righteousness' of travel!

象曰：山上有火，旅。君子以明慎用刑而不留獄。火在山上，不能久處，旅之象也。君子體火之明以慎刑，體山火之不久而不留獄。蓋獄乃旅居之至困者。互兌為刑，離明以慎用之；互巽為入，入兌刑中為獄，而遇艮止，故曰不留也。初六：旅瑣瑣斯其所【句】，取災。陰居艮初，又在下位，鄙吝瑣屑，亦旅人所恆有者。陸氏曰：瑣瑣，小也。艮為小石，故曰旅瑣瑣。夫旅本寡親，則囊橐餱糧正賴侶伴之捍衛，乃以瑣瑣之故析其處所，倘有意外之虞，孰為救獲？

The Great Image says: "Fire on a mountain, traveling. The superior person thus uses punishment with clarity and caution, and does not leave cases unresolved." Fire on a mountain cannot remain for long, which is the image of a traveler. The superior person understands the brightness of fire, and uses it with care in applying punishment; he also understands that fire on a mountain cannot stay long, and thus does not accumulate cases. Because imprisonment is the most difficult situation of all in being a traveler. The mutual relations indicate兑 (Dui) as punishment, and using the clarity of离 (Li) to be cautious in employing it; the mutual relations also indicate巽 (Xun) as entering, entering the punishment indicated by兑 (Dui) is imprisonment, and before that there is艮 (Gen) indicating stopping, so it is said "not to leave." The line statement for the first six says: "Traveling with petty concerns, he brings disaster." (The original text has a note under the character "所" indicating a pause, showing Duolong'a divided the sentence here.) A yin line is in the first position of艮 (Gen) and also the lowest position of the entire hexagram, indicating being petty and stingy, being overly concerned with trivial matters, which is also a common fault of a traveler. Lu Ji says: "Suo suo" means small.艮 (Gen) is small stones, so it is said "traveling with petty concerns." Being away from home already has few relatives, and one's belongings and food depend entirely on companions for protection, yet he separates from others over trivial matters; if there is an unexpected danger, who will protect him?

災之來也，由自取矣。斯，析也，以斧析木曰斯。詩曰：斧以斯之。象曰：旅瑣瑣，志窮災也。六二：旅即次，懷其資，得童僕貞。二體正艮互巽，艮為門闕，巽以入之，旅人就舍象也。即，就；次，舍也。夫旅行於外，不可無資，二為互巽，巽為近利，是巽之資則二懷之。而旅行於外，又不可無助，二居艮中，上下相比，艮為童僕，是艮之童僕則二得之。即次懷資則身已安，童僕貞正則心又安，此旅之善者。象曰：得童僕貞，終無尤也。

Disaster comes about because of one's own actions. "Si" means to split or cut, as with an axe cutting wood. The poem from the Book of Songs, Chen Wind, "Mumen" says, "At the gate of the tomb there are thorny bushes, the axe splits them." The Small Image Commentary says, "Traveling in a petty way, the mind is exhausted and disaster comes." The line statement for the second line says, "Traveling and staying at an inn, carrying his provisions, he obtains a loyal servant." The second line is of the nature of Gen, and its interacting lines are of Xun. Gen represents gates and thresholds, while Xun signifies entering, which is the image of a traveler lodging at an inn. "Ji" means approaching or staying, and "Ci" is an inn. When traveling away from home, one cannot do without money, and since the second line is of Xun, which has the image of "nearby profit tripled," the wealth of Xun is carried by the second line. When traveling away from home, one also cannot do without help, and since the second line is in the middle of Gen, it is close to the upper and lower lines. Gen represents a servant, so the servant of Gen is obtained by the second line. Staying at an inn and carrying provisions means the body is settled; obtaining a loyal and upright servant means the mind is at peace—this is the best situation in a journey. The Small Image Commentary says, "Obtaining a loyal servant, there is no blame at the end."

九三：旅焚其次，喪其童僕，貞厲。旅貴得中，太高則不見容於人，太卑亦易招人之侮。二以得中即次，三以否五下來居艮位，既非正，又鄰離火，故焚其次。二以得中得其童僕，三以艮止上連互兌，艮之童僕而遇兌脫，是童僕已喪。艮門為離火所焚，已無居處；艮僕又因兌脫而喪，益無所依。雖云守貞，亦危厲也。象曰：旅焚其次，亦以傷矣。以旅與下，其義喪也。次焚則棲身無所，故可傷。否五降三，三居五下，故曰以旅與下，下謂童僕。卑以自處，人得玩弄之，是有宜喪之道也。

The third line statement says: "The traveler burns his lodging, loses his servants, and remains in a dangerous situation." A traveler should maintain a proper position: if one's posture is too high, one is not accepted by others; if one's posture is too low, one is easily bullied. The second line is in the middle, so it can stay in the lodging. The third line is the fifth line of the Hexagram of Non-communication that has descended to the position of the mountain, which is not in the proper position and is adjacent to the fire above, so the lodging is burned. The second line, being in the middle, can obtain servants; the third line, being the mountain that stops and connected to the intercalary trigram of the lake, the servants represented by the mountain meet the falling away of the lake, so the servants run away. The entrance represented by the mountain is burned by the fire, leaving no place to stay; the servants represented by the mountain also lose due to the falling away of the lake, making it even more helpless. At this time, even if one claims to remain steadfast, it is still dangerous. The Small Image Commentary says: "The lodging is burned, which is also a wound. Because the traveler is with the lower, the meaning of losing is present." The lodging is burned, leaving no place to stay, so it is said to be a wound. The fifth line of the Hexagram of Non-communication descends to the third position, and the third is below the fifth, so it is said "the traveler is with the lower," where "lower" refers to the servants. If one lowers oneself too much, others will mock and play with one, which inherently means one should lose the servants.

九四：旅于處，得其資斧，我心不快。人無無事為旅者，人之為旅原非得已，則旅固不可久處。處，止也。四則居離之初，下鄰正艮，離下伏坎，又為互巽。虞氏曰：巽為處。在艮之上，艮為止，入艮門而止之，是為旅于處。得巽利以為資，得離兵以為斧。巽資得則無窘乏之虞，離斧得則有禦侮之器，旅者如是，似可少慰。祗是坎心伏於離下，旅愁擾擾，未能愉快耳。象曰：旅于處，未得位也。得其資斧，心未快也。

The fourth line statement says: "Traveling in a place, obtaining provisions and tools, my heart is still not at ease." No one would travel without cause; people are forced to be away from home, so staying away is not suitable for a long time. "Place" means staying. The fourth line is at the beginning of the Li hexagram, with the Gen hexagram directly below it. Below Li is Kan, and it also belongs to the mutual hexagram Xun. Yu Fan says that Xun represents "place." The fourth line is above Gen, which represents stopping. Entering the door represented by Gen and stopping there is called "traveling in a place." It obtains the wealth represented by Xun as provisions and the weapons represented by Li as tools. With the wealth of Xun, there is no worry of poverty; with the weapons of Li, there are tools to resist bullying. A traveler at this point seems to be able to feel a little more at ease. However, the heart represented by Kan is still hidden below Li, and the worries of being away from home continue to trouble the mind, so one cannot truly be happy. The Small Image Commentary says: "Traveling in a place, not yet in the right position. Obtaining provisions and tools, the heart is still not at ease."

六五：射雉一矢亡，終以譽命。五以否三上往為離，下應艮中，又在互巽互兌之上。干氏曰：離為雉，巽為木、為進退，艮為手，兌為決，有木在手，進退其體，矢決於外，射之象也。顧否之三陰既已往前居五，而否之五陽亦遂下來居三。否原以互巽之木飾以乾金成為此矢，今變為離，是離雉得而乾矢亡矣。

The Line Statement of the fifth line says: "Shooting a pheasant with one arrow, ultimately resulting in a good reputation." The fifth line is formed by the third line of the Hexagram of Non-communication moving upward to form the structure of Li (Fire). It corresponds downward to the center of Gen (Mountain), and is located above the interacting trigrams Xun (Wind) and Dui (Lake). Gan Bao explains that Li represents a pheasant, Xun represents wood and movement forward and backward, Gen represents the hand, and Dui represents decision-making. Together, these elements form the image of holding a wooden pole in the hand, moving forward and backward, and shooting an arrow from the hand — precisely the image of archery. Now consider: the yin line of the third line of the Hexagram of Non-communication has moved upward to occupy the fifth position, so the yang line of the fifth line of the Hexagram of Non-communication moves downward to occupy the third position. Originally, the Hexagram of Non-communication used the wooden pole of the interacting trigram Xun, combined with the arrowhead of Qian (Heaven), to form an arrow. Now, however, it has transformed into Li, so the pheasant represented by Li is captured in the hand, while the arrow represented by Qian is lost.

然一矢之亡甚微，而所得之雉乃大。禮曰：士贄雉。有雉為贄，則可以見君行義，而不慮禮儀之缺。且在兌口之上則有譽，下連互巽則有命，故曰終以譽命。此彖傳所謂順乎剛、麗乎明者，此旅之小亨者也。象曰：終以譽命，上逮也。逮，及也。上逮者，否三上及五也。

However, losing one arrow causes little loss, yet shooting a wild chicken brings great gain. The Book of Rites says: the gift of a wild chicken is used as a token of introduction when gentlemen meet. With a wild chicken as a token, one can present oneself before the king and perform appropriate rites and rituals befitting one's status, without worrying about neglecting proper etiquette. Moreover, the sixth line is located above the position of the trigram Dui (Lake), which symbolizes speech, hence it brings praise; it is connected downward to the trigram Xun (Wind), which represents commands, hence it brings a title or rank. Therefore, it is said, "Finally attaining praise and a title." This is exactly what the Commentary on the Judgment refers to as "following the strength of the yang" and "attached to brightness," which corresponds to the actual meaning of "small success" in the卦 of Travel. The Small Image Commentary says: "Finally attaining praise and a title, reaching upwards." "Dai" means to reach or attain; "reaching upwards" refers to the third line of the卦 of Opposition ascending to the fifth position.

上九：鳥焚其巢，旅人先笑後號咷，喪牛于易，凶。人之羈旅，亦猶鳥之棲巢，鳥巢愈高則勢愈危，人旅愈亢則禍愈烈。上以離火下應艮闕，離為飛鳥，為火，其於木為科上槁，槁木火燃，復有巽風以鼓之，廬舍俱毀，延及鳥巢，鳥既無托，人將焉歸？始以居眾之上，下鄰兌說，喜極而笑；繼以為火所焚，下應巽號，悲極而咷。迨乎風止火熄，重尋舊物，離牛且喪，其餘可知，此旅之至凶者矣。

The line statement of Upper Nine says: "A bird burns its nest, a traveler first laughs and then wails, loses an ox in the easy path, and it is ominous." A person traveling away from home is like a bird building a nest in a tree: the higher the nest, the more dangerous the situation; the more arrogant the traveler, the more severe the misfortune he invites. Upper Nine has the fire trigram (Li) above, corresponding downward to the mountain trigram (Gen) symbolizing gates and thresholds. The trigram Li represents flying birds and fire. The "Commentary on the Trigrams" says that it represents "a branch with a hollow trunk and a dry top" in the context of trees. Once the dry wood is set on fire, and the wind (Xun) blows from the side, the houses are all burned down, and the fire spreads to the bird's nest—the bird has nowhere to rest, and where can a person return? At first, he is high above all others, with the joy (Dui) below, reaching the peak of his happiness and laughing aloud; then the houses are burned down, and the cry of sorrow corresponds to the wind (Xun), reaching the peak of his grief and wailing aloud. When the wind stops and the fire dies out, he turns back to search for his old belongings, and even the ox symbolized by Li is lost; the rest is self-evident—this is the most dangerous situation in a journey away from home.

象曰：以旅在上，其義焚也。喪牛于易，終莫之聞也。旅宜柔順，而在上者驕亢過甚，豈能謹慎以防患於未然？人縱灼見及此，而彼訑訑拒人，亦無前席進規者。回祿為災，乃其宜也。又以離反坎，耳終莫得聞喪牛之由焉。

The Small Image Commentary says: "With a traveler on top, its meaning is burning. Losing a cow in ease, ultimately no one hears about it." A traveler by nature should be gentle and compliant, but this person, high above others, is overly arrogant. How can he be cautious and vigilant to prevent trouble? Even if others see through this, his "proclamation-like" arrogance, as described in the Mencius, which can repel people from a distance, has already kept them away, so no one is willing to approach and offer advice. The fire god Huilu brings disaster, which is exactly what he deserves. Moreover, the Li hexagram reversed becomes Kan, and Kan represents the ear. Therefore, he will ultimately not hear the reason for losing his cow.

【巽下巽上，中互離兌】重巽，純卦。巽：小亨，利有攸往，利見大人。乾索坤初為巽，初陰為主，陰小故亨亦小；陰宜前行，故利有攸往；陰宜從陽，故利見大人。彖曰：「重巽以申命。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。」

The hexagram "Xun" has both the upper and lower trigrams as Xun, and the lines two to four form the trigram "Li," while the lines three to five form the trigram "Dui." Since both trigrams are Xun, it is a "pure hexagram" without any other elements. The hexagram statement says: Xun, there is slight success, it is favorable to go somewhere, and favorable to meet a great person. The trigram Xun is formed when the trigram Qian takes the first line from Kun, so the line "Chilu" (initial six) is the main line of the hexagram. Yang is great and Yin is small, so the main line being small means success is also small, hence it is called "small success." Yin is at the very bottom, its trend is to move forward, so it is favorable to go somewhere. Yin should also be submissive to Yang, so it is favorable to meet a great person. The Commentary on the Judgment says: When two Xun trigrams are stacked together, it represents the repeated declaration of orders. Yang is strong and submissive to the middle and correct path, thus his will is fulfilled, and all the Yin lines are also submissive to Yang, hence there is slight success, it is favorable to go somewhere, and favorable to meet a great person.

一陰伏二陽之下曰巽，《雜卦傳》曰「巽，伏也」；一陰入二陽之下曰巽，《說卦傳》曰「巽，入也」。無微不入者惟風，故巽又為風。風行有聲，是以王者之令曰風聲；風行動物，是以王者之令曰風動，故巽又為令。令者，命也，命惟申而人始知之。卦為重巽，巽命重申，而其丁寧告誡亦云至矣，而僅曰小亨者，則以令為治世之具，而非治世之源。古之王者以德化民，必世百年始克淪肌浹髓，深入腠理；若徒以令求之，畏法者有人，玩法者亦有人。畏法者猶非格心，而玩法者尚不能革面，小康可期，化成難致，故曰小亨也。

The trigram Xun is formed when a yao of yin is hidden beneath two yao of yang, hence it is called Xun. Therefore, the "Zagua Zhuan" says, "Xun is hidden." When a yao of yin intrudes beneath two yao of yang, it is also called Xun, so the "Shuogua Zhuan" says, "Xun is entering." There is nothing in the world that can enter everywhere like wind, so Xun also symbolizes wind. When wind blows, it produces sound, hence the king's decree is called "feng sheng" (wind sound); when wind blows, it moves all things, hence the king's decree is called "feng dong" (wind movement). Thus, Xun also symbolizes government orders. The term "ling" (order) is the same as "ming" (command). A command must be repeatedly explained so that the people can understand it. This hexagram has both upper and lower trigrams of Xun, which symbolizes government orders being repeatedly proclaimed. Its careful admonitions are thorough; yet the hexagram statement merely says "xiao heng" (minor success), because government orders are only a tool for governance, not the source of governance. Ancient kings who ruled by virtue needed thirty or even a hundred years to influence the people, just as medicine permeates the skin and reaches the flesh. If governance is only achieved through orders, then those who fear the law may exist, as well as those who violate the law. Those who fear the law have not yet reached inner rectitude, while those who violate the law cannot even change their outward behavior. Thus, temporary peace may be expected, but a great transformation of customs is difficult to achieve, hence it is said "xiao heng."

夫巽亨所以小者，以陰為主故也。陽大陰小，巽為一陰二陽，一陰居下，志在於行，而中正之剛又巽之。二剛在外，足以有為，而在內之柔又順之。剛巽於柔，則柔前往無阻，故攸往利也；柔順於剛，剛為大人，柔得見之以為柔主，故見大人利也。

The reason why the卦 of Xun (Wind) is said to have only minor success is because the entire hexagram is dominated by yin lines. Yang represents the greater, yin the lesser. Xun is composed of one yin line and two yang lines. The single yin line is at the bottom, with a will to move forward, while the yang line in the middle is willing to yield to it. The two yang lines above are strong enough to act, yet the inner yin line is willing to submit to them. Since the yang lines are willing to yield to the yin, the yin can move forward without obstruction, hence it says "favorable to go somewhere." When the yin line is willing to submit to the yang, the yang is called "the Great Man," and the yin can see and take it as its master, hence it says "favorable to see the Great Man."

象曰：「隨風，巽。君子以申命行事。」隨，從也。卦為重巽，後巽從前巽，故曰隨風。申命行事者，荀氏曰：「巽為號令，兩巽相隨，故申命也。」法教百端，令行為上，貴其必從，故曰行事也。初六：進退，利武人之貞。巽為進退，初為巽主，陰柔在下，故進退焉。夫事成於斷而敗於疑，宜以剛勇濟之，如武人之貞正則利矣。象曰：「進退，志疑也；利武人之貞，志治也。」治，理也，言志決則事治也。

The Great Image Commentary says: Wind following wind is the image of the Hexagram of Wind. The gentleman thus understands that he should repeatedly issue commands and carry out affairs. "Following" means to follow, and since both the upper and lower trigrams of the hexagram are Wind, one wind follows another, hence "following the wind." Regarding "repeatedly issuing commands and carrying out affairs," Xun Shuang said: "Wind symbolizes orders, and two winds following each other signify repeatedly issuing commands." The methods of education and laws are numerous, and the most important is the implementation of orders. Its value lies in being definitely obeyed, hence "carrying out affairs." The line statement for the first line says: Either advancing or retreating, it is appropriate to hold firm like a warrior. Wind indicates indecision in advance and retreat, and the first line is the main line of the hexagram. Being yin and soft in the lowest position, it hesitates in advance and retreat. Success comes from decision, and failure from hesitation. One should use strength and courage to overcome this, holding firm like a warrior, which is beneficial. The Small Image Commentary says: "Indecision in advance and retreat indicates uncertainty of mind; it is appropriate to hold firm like a warrior, to bring order to the mind." "Order" means to manage, meaning that once the mind is decided, affairs become orderly.

九二：巽在床下，用史巫【句】，紛若，吉，無咎。宋氏曰：「巽為木，二陽在上，初陰在下，床之象也。」二無應於上，退而據初，心在於下，故曰巽在床下也。初陰過柔，二巽初陰，則初之進退多疑，二亦同之。夫有疑則貴決，而決疑則用史巫。史掌卜筮，巫司禱祝，史巫兼用，則事紛紜雜亂者咸歸順理。若，順也。二體互兌，兌為巫、為口舌、為附決，故象史巫。如是則事之疑者以有決而斷，奮然思起，不甘卑巽，故吉無咎也。象曰：「紛若之吉，得中也。」

The line statement for the second line says: "Humility is hidden beneath the bed, employing historians and shamans, and all chaotic matters become orderly, resulting in good fortune without fault." Song Zhong explains: "Xun symbolizes wood, with two yang lines above and one yin line below, forming the image of a bed. The second line has no proper correspondence above, so it retreats to lean on the first line. Its thoughts are focused below, hence 'Xun is beneath the bed.' The first line is overly yin and soft, and the second line humbly yields to it. The first line is naturally hesitant and indecisive, and the second line follows suit. When there is doubt, the key is decisiveness, and to resolve doubts, historians and shamans are used. Historians manage divination, and shamans manage prayers. Using both, chaotic matters become orderly. 'If' signifies order. The second line is in the interlocking trigram Dui, which symbolizes shamans, speech, and decision-making. Thus, the image of historians and shamans appears. With decisive judgment, doubtful matters are resolved, and people become vigorous and resolute, not content with mere humility and softness, hence good fortune without fault. The Small Image Commentary says: 'Chaotic matters ultimately result in good fortune because the second line is in the center and follows the middle path.'"

九三：頻巽，吝。三居內外之間，下巽接上巽，故曰頻巽。夫陽居陽位，原不能巽，惟不能巽，力欲求巽，故至於頻。蓋由內卦已終，頻巽而仍不得巽，致困窮也，吝矣。象曰：「頻巽之吝，志窮也。」六四：悔亡，田獲三品。古者田獵所以講武。四之承乘皆剛，且近五位，五為大人，四宜輔之。觀彼巽陰似宜有悔，能與陽比則悔已亡。蓋四為正巽，又為互離互兌，以離之甲冑戈兵入於巽草之中，兌為毀折、為刑人，刑殺禽獸，所獲孔多，三品咸備。三品者，《禮》所謂一為乾豆、二為賓客、三為充君之庖也。四宜從五，此卦辭所云利有攸往者。象曰：「田獲三品，有功也。」

The third line statement says: "Repeatedly yielding, there is regret." The third line is at the junction of the inner and outer trigrams. The inner trigram is巽, which follows the outer trigram also巽, so it is called "repeated yielding" — yielding repeatedly. A yang line in a yang position is naturally strong and vigorous, and by nature does not yield. Because it cannot yield naturally, it makes a special effort to yield, thus appearing as repeated yielding. Moreover, the inner trigram ends at this point, and repeated efforts to yield still fail to achieve yielding, leading to hardship and thus regret. The Small Image Commentary says: "The regret of repeated yielding is due to a blocked mind." The fourth line statement says: "Regret disappears, hunting yields three types of game." In ancient times, hunting was for military practice. The fourth line is supported by the fifth line and rests on the third line, both of which are yang. It is also close to the fifth line, which is called "the great man." The fourth line, being yin, is in the trigram of巽, which seems to suggest regret, but since it is close to the yang lines, regret disappears. The fourth line is in the main trigram of巽, and also in the interacting trigrams of离 and兑.离 represents armor and weapons, entering the grassland represented by巽, while兑 represents breaking and punishment, thus killing and capturing animals, obtaining much. The three types refer to what is mentioned in the Book of Rites: the best is used for sacrifices, the middle for guests, and the lowest for the royal kitchen. The fourth line should follow the fifth line, which is exactly what the hexagram statement says: "It is advantageous to go somewhere." The Image Commentary says: "Hunting and obtaining three types is an achievement."

九五：貞吉，悔亡，無不利，無初有終，先庚三日，後庚三日，吉。五居中位則貞吉，五在巽上不牽於陰則悔亡。五以陽居陽位，此卦辭所謂大人可以為所欲為者，故無不利。雖下近四陰，而陽剛勝柔，可以力行不疑。先庚三日，丁戊己也；後庚三日，辛壬癸也。甲乙為十干之初，壬癸為十干之終，巽初為陰，是無甲乙，故曰無初；巽上皆陽，是有壬癸，故曰有終。無初則剛而能決，不下繫於一陰之私；有終則巽而能立，自克當九五之位，故吉也。象曰：「九五之吉，位正中也。」

The line statement for the fifth line (nine in the fifth): If one maintains correctness, it is auspicious, regret disappears, and there is no disadvantage; there is nothing at the beginning but there is something at the end; three days before the day of 'Geng' and three days after the day of 'Geng', it is auspicious. The fifth line occupies the central position in the upper trigram, so it is correct and auspicious; it is in the upper position of Xun, not dragged down by the yin lines below, so regret disappears. The fifth line, with a yang line in a yang position, is exactly the 'great man' mentioned in the hexagram statement, capable of taking action freely, so there is no disadvantage. Although it is adjacent to the yin line at the fourth position, yang overcomes yin, so it can act boldly without hesitation. 'Three days before Geng' refers to the days of Ding, Wu, and Ji, and 'three days after Geng' refers to the days of Xin, Ren, and Gui. Ji and Yi are the first of the ten heavenly stems, and Ren and Gui are the last; the first line of Xun is yin, equivalent to having no Ji or Yi, so it is said 'there is nothing at the beginning'; the upper trigram of Xun is entirely yang, equivalent to having Ren and Gui, so it is said 'there is something at the end'. Without 'beginning', it is strong and decisive, not bound by the private affection of a single yin line; with 'end', it is humble and self-reliant, naturally suitable for the position of the fifth line, so it is auspicious. The Small Image Commentary says: 'The auspiciousness of the fifth line is because it occupies a correct and central position.'

上九：巽在床下，喪其資斧，貞凶。初為床之下，二以比初曰巽在床下；上以窮極返初，曰巽在床下。夫巽已少果決之才，而床下尤非振作之地。二陽得中，又體互兌，猶可用史巫以成巽德之吉；若上則祇宜安居自守。巽卦已終，是喪巽利之資；位出互離之外，是喪離兵之斧。資斧所以濟巽之窮，喪之則巽極無倚，雖貞亦凶，蓋過乎巽則有失無得也。象曰：「巽在床下，上窮也；喪其資斧，正乎凶也。」正，貞也，言雖正亦凶。

The line statement for the top nine (上九) says: When humility is so extreme that one hides beneath the bed, losing wealth and tools, even maintaining correctness brings danger. The first six (初六) is beneath the bed, and the nine two (九二), being close to the first six, says "the wind is beneath the bed." The top nine, however, turns back downward due to reaching the extreme, and also says "the wind is beneath the bed." The wind trigram (巽) originally lacks decisiveness, and being beneath the bed is not a place for vigorous action. The nine two is a yang line in the central position, and is in the interchanging trigram of the joy (兑), so it can consult historians and diviners to resolve doubts, achieving the auspiciousness of the wind trigram. The top nine, however, should only remain content and self-restrained. The wind trigram ends here, equivalent to losing the wealth it relies on; its position is outside the interchanging trigram of the brightness (离), equivalent to losing the weapons represented by the brightness trigram. Wealth and weapons are used to relieve the hardship of the wind trigram. Losing them means the wind trigram, having reached its extreme, has no support, so even maintaining correctness brings danger—because excessive humility leads only to loss and no gain. The Small Image Commentary says: "Hiding beneath the bed is the extreme of humility; losing wealth and tools is why even being correct still brings danger." "Correct" is "贞," meaning although one maintains correctness, danger still occurs.

【兌下兌上，中互巽離】重兌，純卦。兌：亨，利貞。乾索坤上為兌，二陽內藏，一陰外見，陰柔接物，不失於剛暴，故曰亨；但恐失內陽之正也，故勖以利貞。彖曰：「兌，說也。剛中而柔外，說以利貞，是以順乎天而應乎人。說以先民，民亡其勞；說以犯難，民亡其死。說之大，民勸矣哉！」

The lower trigram of the Hexagram "Dui" is Dui, and the upper trigram is also Dui. The lines two to four form the trigram "Xun," and the lines three to five form the trigram "Li." Since both upper and lower trigrams are Dui, it is a pure hexagram. The Hexagram Statement says: Dui, smooth and favorable for holding to the correct path. The trigram Dui is formed when the upper trigram Kan takes the top line from the lower trigram Kun. Two yang lines are hidden within, and one yin line is visible outside. By using yin and flexibility to interact with others, one does not become overly aggressive, hence it is "smooth." However, there is a fear of losing the inner yang and the correct path, so it encourages "favorable to hold to the correct path." The Commentary on the Judgment says: Dui means joy. The strong and vigorous is in the center, while the flexible and yielding is on the outside. By being joyful and holding to the correct path, it follows the heavenly way and responds to human hearts. Using joy to lead the people first, the people forget their toil; using joy to lead them through hardship, the people forget life and death. Joy has such great power that the people naturally encourage each other.

兌象為澤，兌德為說。澤，水匯聚也。水氣屬陰，二陰外見、一陽中實則象流水，故坎象為水；一陰上見，下有窒塞不能旁洩則象止水，故兌象為澤。說，悅懌也。兌為口舌，而兌又以一陰居二陽之上，剛體中實，柔知外見，如人之光澤其顏，喜動辭色然者。且德惠生民曰膏澤，文飾政教曰潤澤，是澤亦有說意，故兌德為說。

The trigram Dui represents a marsh and signifies joy. A marsh is the gathering of water. Water belongs to the yin; two yins are visible on the outside, while one yang is actually in the middle, which resembles flowing water, hence the trigram Kan represents water. One yin is visible above, and the lower part is blocked and cannot flow out sideways, which resembles still water, hence the trigram Dui represents a marsh. "Say" means joy. Dui symbolizes speech and the mouth, and Dui is also a yin line located above two yang lines: yang within is solid, yin outside is expressive, just like a person whose face is bright and joy is expressed through words. Moreover, nurturing the people with virtue is called "gaoze" (nourishing dew), and embellishing government and education with culture is called "runze" (moistening), so the character "ze" itself contains the meaning of joy. Therefore, the virtue of Dui is joy.

夫說固自亨通，而說又貴貞正。天道無私，則說宜順乎天；人心至實，則說宜應乎人。上為天位，上六居之，是為順天；中為人位，六三居之，是為應人。順天應人，兌說如此，可謂貞矣。雖然，說之貞又有進也。陽剛為君，陰柔為民，君上使民實以勞民，民惜其力，即怨其勞；若以兌貞先之，雖兌澤象坎，而不若坎體上下皆虛，坎之勞卦變為兌說，是民亡其勞也。

Joy is naturally smooth and unimpeded, but joy is especially valuable when it is sincere and upright. Heaven is impartial, so joy should follow the way of Heaven; the human heart is most sincere, so joy should respond to the people's hearts. The top line represents the position of Heaven, and the line 'Six at the Top' occupies it, which is 'following Heaven's way'; the third line represents the position of people, and the line 'Six in the Third' occupies it, which is 'responding to people's hearts.' Following Heaven above and responding to people below, the joy of the trigram Dui has reached this level and can be called 'sincere.' Although this is so, there is a further level to the sincerity of joy. Yang is like the ruler, and Yin is like the people; when the ruler employs the people, it is actually burdensome to the people, and the people cherish their strength, thus resenting this burden. If one can first promote the sincere joy of Dui in advance, the situation would be different: although Dui is symbolized by a marsh and shares the category of water with Kan, its structure is not like Kan, which has both upper and lower lines empty. The 'Commentary on the Hexagrams' calls Kan the 'Labor Hexagram.' Now the laborious Kan has become the joyful Dui, and the people thus forget their toil.

兌本乾體，乾索坤上以成兌，坤為死，坎為險難，兌下塞坎以犯之，祇見兌說，不見坎難，一陰僅得坤之一體，而陽多於陰，是民亡其死也。顧勞與死，民豈能無故而忘，惟交相勸勉，庶幾忘之。卦為兩兌，兌口互相告語，有勸象。夫勸民以說猶恐民違，至於民不待勸而自相勸，是惟不徇私情、咸喻公義乃可能也，洵非說之大不至此。

The trigram Dui originally comes from the trigram Qian: Qian approaches Kun to take the top line and forms Dui. Kun symbolizes death, and Kan symbolizes danger; Dui is formed by filling in the lower line of Kan and thus challenging the danger. People only see the joy of Dui, but do not see the hardship of Kan. Moreover, Dui contains only one yin line, which is only part of the body of Kun. There is more yang than yin, so it is said that the people have forgotten about death. However, how can labor and death be forgotten without reason? Only when people encourage each other can they almost forget. This hexagram consists of two Duies stacked on top of each other, like two mouths talking to each other, which resembles the image of encouragement. Using joy to guide the people is still afraid that the people will disobey; when the people do not need encouragement but encourage each other themselves, then it is necessary that everyone does not act on personal feelings and all understand justice. This is not the result of joy reaching its greatest extent, but it cannot reach this level.

象曰：「麗澤，兌。君子以朋友講習。」麗，耦也。《周禮》：「麗馬一圉，八麗一師。」又兩也。《聘禮》曰：「上介奉幣，儷皮。」《士冠禮》曰：「主人酬賓，束帛儷皮。」麗與儷同。卦為重兌，故曰麗澤；二兌同類，故云朋友；兌口同言，故云講習。初九：和兌，吉。說中節謂之和。卦有四陽，惟初不比陰，得說之正，故曰和兌吉。象曰：「和兌之吉，行未疑也。」未疑者，言不繫於陰也。

The Great Image Commentary says: two lakes connected together form the image of the Dui hexagram; the gentleman thus thinks of gathering with friends to discuss and study. "Li" means to be paired. The Book of Rites says, "Two horses make up one group, eight pairs make up one master," so one "Li" refers to two horses. The Book of Rites, Ceremony of Visitations, says, "The upper intermediary presents the gifts, with paired skins," and the Book of Rites, Ceremony of the Adult Son's Hairpin, says, "The host presents gifts to the guest, with a bundle of silk and paired skins" — "Li" and "Li" are the same character. This hexagram has two Dui trigrams stacked together, so it is called "Li Ze" (paired lakes); the two Dui trigrams are of the same kind, so it is called "friends"; the two Dui mouths speaking together, so it is called "discussing and studying." The line statement for the first nine: harmonious joy, auspicious. Joy that is in harmony with propriety is called "he." The entire hexagram has four yang lines, and only the first nine is not adjacent to a yin line, thus attaining the correct harmony, so it is said "He De, Ji" (harmonious joy, auspicious). The Small Image Commentary says: "He De is auspicious because its actions have no doubts." What is meant by no doubts is that it is not attached to a yin line.

九二：孚兌，吉，悔亡。二則比三陰矣，然居內卦之中，陽中為孚，故曰孚兌。兌說有孚，是能正其志、不牽於私意者，故吉悔亡也。象曰：「孚兌之吉，信志也。」六三：來兌，凶。三居兩兌之間，內兌將終，外兌又至，故曰來兌。兌宜無私，說來自外，溺於說矣，故凶。象曰：「來兌之凶，位不當也。」

Nine Two Line Statement: With sincerity and joy, it is auspicious, and regret disappears. Nine Two is adjacent to Six Three's yin, but it resides in the center of the inner trigram. A yang line in the center is called 'faithfulness,' which is sincerity. Therefore, it is called 'Faithful Joy.' Joy with sincerity indicates a person who can maintain a proper mind and is not swayed by personal desires, hence it is auspicious and regret disappears. The Small Image Commentary says: 'Faithful Joy is auspicious because it is sincere in heart.' Six Three Line Statement: It brings joy, but it is dangerous. Six Three is located between two Dui trigrams; the inner Dui is about to end, and the outer Dui is about to come. Therefore, it is called 'Coming Joy.' Joy should arise from selflessness, but now joy comes from outside, leading to being immersed in seeking approval, hence it is dangerous. The Small Image Commentary says: 'Coming Joy is dangerous because its position is inappropriate.'

九四：商兌未寧，介疾有喜。鄭氏曰：「商，隱度也。」四為互巽，巽為不果，故曰商兌。夫事待商度則未寧，未寧則有疾，而疾之有則由於介，蓋四居上下之介故也。然與五同體，終不下比於三陰，得兌說之正，故有喜。象曰：「九四之喜，有慶也。」

The fourth line statement says: Repeatedly pondering whether to be joyful, the mind is restless; if one can clearly distinguish and guard against faults, there will be joy. Zheng Xuan explains: "Shang means secretly considering." The fourth line is located within the mutual trigram Xun, which is characterized by indecisiveness, hence "Shang Dui." Matters require repeated consideration, leading to a restless mind; a restless mind gives rise to illness, and the origin of illness lies in the character "Jie," because the fourth line is situated at the boundary between the upper and lower trigrams. However, it shares the upper trigram with the fifth line, and thus does not descend to closely connect with the third line's yin, thereby attaining the correct path of Dui's joy, hence there is joy. The Small Image Commentary says: "The joy of the fourth line brings good fortune."

九五：孚于剝，有厲。上為兌主，與六三同。然三介眾陽之間，則說猶不足以惑人；至於上為兌之極，兌陰剝陽，則如以柔克剛，浸潤不驟，將有入之至深而人尚不覺者。受其剝削，不惟不疑，轉孚信之。陽居外卦之中而信及上陰，是誤信也，故危厲。象曰：「孚于剝，位正當也。」上六：引兌。此兌主也，是牽引眾人以為說者。不能引人以道，而徒事容說，非兌之正矣。象曰：「上六引兌，未光也。」

The line statement for the fifth line says: Sincerely trusting the one who is eroded and yang, there is danger. The sixth line at the top is the main trigram of Dui (Lake), and the sixth line in the third position is also a yin line. However, the sixth line in the third position is sandwiched between many yang lines, so its flattery is not enough to deceive others. The sixth line at the top, however, is at the extreme of Dui, using yin to erode yang, like using softness to overcome firmness. It gradually seeps in without being abrupt, often penetrating deeply without people noticing. Being eroded by it, people not only do not suspect it, but instead sincerely trust it. The fifth line, being a yang line in the middle of the outer trigram, gives trust to the yin line above, which is a mistaken trust, hence there is danger. The Small Image Commentary says: "Trusting the eroded one is because its position is exactly at the top of the fifth line." The line statement for the sixth line at the top says: Leading people to flatter. The sixth line at the top is the main trigram of Dui, and it is the one who leads people to flatter and please. If one does not guide people with the right path, but only pleases them through appearance and words, then it is not the correct way of Dui. The Small Image Commentary says: "The sixth line at the top leads people to please, but its way is not extensive."

慧珠閣原本，岫巖多隆阿雯溪。周易下經（六）：渙、節、中孚、小過、既濟、未濟。

This volume is based on the original edition from Hui Zhu Ge, authored by Duolong'a, a native of Xiuyan, who goes by the style name Wenxi. This section interprets the sixth part of the lower canon of the Zhou Changes, sequentially covering the six hexagrams: Huàn, Jié, Zhōngfú, Xiǎoguò, Jìjì, and Wèijì.

【坎下巽上，中互艮震】否：渙為三陰三陽卦，自否來。《九家易》曰：「此本否卦。」虞氏曰：「否四之二。」渙：亨，王假有廟，利涉大川，利貞。渙，水流散貌，凡物之散者皆曰渙。物有患其積滯者，必因散而始通，渙自得亨。而以巽上坎下卦象觀之，有王象，有廟象，有大川象。廟則宜假，川則宜涉，但假廟恐或黷於祭祀，涉川恐或不避險阻，故利貞也。

The hexagram "Huan" has the lower trigram Kan (Water) and the upper trigram Xun (Wind). The second to fourth lines form the trigram Gen (Mountain), and the third to fifth lines form the trigram Zhen (Thunder). This hexagram comes from the hexagram "Pu" by changing the fourth and second lines. "Huan" is a hexagram with three yin lines and three yang lines, originating from "Pu." The "Nine Families Commentary" says, "This hexagram originally comes from 'Pu.'" Yu Fan says, "The fourth line of 'Pu' and the second line are exchanged." The hexagram statement says, "Huan, smooth; the king comes to the ancestral temple, it is favorable to cross a great river, and favorable to maintain the correct path." "Huan" refers to the appearance of water flowing apart; anything that disperses is called "Huan." Things that suffer from blockage and obstruction must become smooth again through dispersion, so "Huan" itself brings smoothness. Looking at the trigram structure with Xun above and Kan below, there is the image of a king, the image of an ancestral temple, and the image of a great river. When there is an ancestral temple, one should personally visit it; when there is a river, one should cross it. However, personally visiting the ancestral temple may lead to excessive worship and disrespect, and crossing a great river may lead to reckless advancement without avoiding dangers, so it also says "favorable to maintain the correct path."

彖曰：「渙，亨，剛來而不窮，柔得位乎外而上同。王假有廟，王乃在中也。利涉大川，乘木有功也。」巽與坎無所為渙，而卦之所以名渙者，以陰陽本聚，至此則渙，故名渙也。蓋渙自否來，否為乾上坤下，陰陽類聚，乃四與二易，散否之陽下來成坎，又散否之陰上往為巽。坎為通，通則不窮，則此不窮者由於陽剛下來故也。巽以一陰上同二陽，則四為陰。否之四原非陰，陽居於四未為得位，坤二之四，柔始得位於外。是三陽外聚非渙，而四陽下來始為渙；三陰內聚非渙，而二陰上往始為渙。惟渙則剛柔始有相濟之美，故渙亨也。

The Commentary on the Judgment says: The hexagram of Dispersing is able to be smooth and unimpeded because the yang lines have come down to the lower trigram but have not reached a state of hardship and destitution, and the yin lines in the upper trigram have attained proper positions and are moving upward to align with the yang. "The king comes to the temple" means that the king is in the central position. "It is advantageous to cross a great river" means that by using a boat made of wood one can succeed. If we look at the trigrams of Wind and Water separately, they themselves do not imply dispersing. However, this hexagram is called Dispersing because yin and yang were originally gathered together, but here they have dispersed. The hexagram of Dispersing comes from the hexagram of Non-communication: Non-communication has Heaven above and Earth below, with yin and yang each gathering together. Now the fourth line and the second line have exchanged positions, causing the yang of Non-communication to descend and form the trigram of Water, and the yin of Non-communication to ascend and form the trigram of Wind. The nature of Water is to be open and unobstructed, and openness prevents hardship and destitution, and this "not being destitute" is precisely due to the yang descending. Wind is a yin line below that moves upward to align with two yang lines, so the fourth line becomes yin. Originally, the fourth line of Non-communication was not yin; yang was in the fourth position but was not in the proper place. The second line of Earth ascended to the fourth position, and thus the yin line attained a proper position in the upper trigram. Therefore, three yang lines gathered above do not constitute dispersing, but the descent of the fourth line of yang does make it dispersing; three yin lines gathered below do not constitute dispersing, but the ascent of the second line of yin does make it dispersing. Only when they have dispersed can the strong and the weak mutually support each other, so Dispersing is able to be smooth and unimpeded.

夫四既因渙為柔，亦即連三柔以成互艮；二既因渙為剛，亦遂合兩陰以成正坎。艮為宗廟，坎為大川，廟則宜假，川則宜涉。蓋五為君位象王，艮為門闕象廟，坎為隱伏象鬼神，艮為少男，坎為中男，互震為長男，同處廟中。王以艮手持巽白茅，用坎酒灌地以降鬼神，此王格有廟象也。

The fourth line has become yin due to dispersion, and together with the yin of the sixth line in the third position, it forms the mutual trigram Gen (Mountain). The second line has become yang due to dispersion, and together with the yin above and below, it forms the main trigram Kan (Water). Gen symbolizes the ancestral temple, and Kan symbolizes a great river: if there is a temple, one should go there personally; if there is a river, one should cross it. Looking more closely: the fifth line represents the king's position, symbolizing the king; Gen represents gates and thresholds, symbolizing the ancestral temple; Kan represents concealment, symbolizing ghosts and spirits; Gen is the young male, Kan is the middle male, and the mutual trigram Zhen (Thunder) is the elder male. The king, represented by Gen, holds the white reed symbolized by Xun (Wind), and uses the wine symbolized by Kan to pour on the ground to summon the spirits — this is the image of the hexagram "The King Comes to the Temple."

坎為水，互震正巽為木，巽繩為纖，艮手持之，巽風助之，有乘風破浪、雲帆飛渡之槩，此利涉大川象也。鬼散無憑，而於假廟聚之；人散難收，面於涉川聚之。假廟者敬則心不敢渙，涉川者險則力不敢渙，是假廟涉川皆所以濟渙也。

The trigram Kan represents water. The interacting trigrams Zhen (Thunder) and Xun (Wind) both represent wood. Xun's symbol of a rope represents a thin cord, which is held by Gen (Mountain) symbolizing a hand. Meanwhile, Zhen's symbol of wind assists it further. This creates an image of great momentum, like sailing through turbulent waters with the wind at one's back, which is the image of "advantageous to cross great rivers." When ghosts and spirits are scattered and have no place to rely on, they are gathered by visiting the ancestral temple. Similarly, when people's hearts are scattered and difficult to control, they are united by crossing great rivers together. Visiting the ancestral temple instills reverence, preventing disorder. Crossing great rivers in perilous conditions instills vigilance, preventing negligence. Thus, both visiting the temple and crossing rivers are methods to restore order and unity.

象曰：「風行水上，渙。先王以享于帝立廟。」風行水上，波瀾散流，渙之象也。先王以享于帝立廟者，荀氏曰：「謂受命之王收集散民，上享天帝，下立宗廟也。」上為天位帝象，艮手持巽茅灌坎酒於地以享之；艮為門闕，上覆巽木，下居坎坤，立廟象也。

The Great Image Commentary says: Wind blowing across water, this is the image of the Hexagram of Dispersing; ancient kings thus held sacrifices to heaven and established ancestral temples. Wind moving across water causes waves to spread out and flow in all directions, which is the image of dispersing. Regarding 'sacrificing to the heavenly deity and establishing temples,' Xun Shuang said: 'This refers to the king who has received the mandate of heaven gathering the scattered people, offering sacrifices to the heavenly deity above and establishing ancestral temples below.' The top line represents the heavenly position, symbolizing the heavenly deity; the hand, represented by Gen, holds the reeds, represented by Xun, and pours the wine, represented by Kan, onto the ground for sacrifice. Gen also symbolizes gates and gateways, with wood, represented by Xun, covering the top and resting on Kan and Kun below, which is the image of establishing ancestral temples.

初六：用拯馬壯，吉。物渙宜拯，拯渙用馬，馬復為壯者，則渙可濟。蓋初與二比，即賴二拯，二為坎中，坎馬美脊，是壯馬也。拯渙在初，其勢易為，故不言渙而祇言拯，拯則吉也。象曰：「初六之吉，順也。」九二：渙奔其機，悔亡。二自否之四來，有似下來求安者，故曰奔。夫安身莫如機，二因渙居於此，則為奔其機。虞氏曰：「坎為棘、為矯輮，震為足，輮棘有足，艮肱據之，憑機之象也。」幾俗作機。《春秋傳》曰：「設機而不倚。」有所憑依，雖渙不危，故悔亡。象曰：「渙奔其機，得所願也。」

The line statement for the first line (初六) says: A strong horse is used for rescue, which is auspicious. When things are scattered, rescue is needed, and rescue of scattered things depends on a horse, which is strong, so the scattered can be restored. The first line is adjacent to the second line (九二), and thus depends on the second line for rescue; the second line is the central line of Kan, and the "Commentary on the Changes" says that the horse symbolized by Kan is a "beautiful spine" horse, which is a strong horse. Initiating rescue at the beginning of dispersal makes the situation easiest to handle, so the line statement does not mention "dispersal" but only "rescue," and being able to rescue brings auspiciousness. The "Small Image Commentary" says: "The auspiciousness of the first line is because it is gentle and yielding." The line statement for the second line (九二) says: In times of dispersal, rushing to one's support, regret disappears. The second line comes from the fourth line of the hexagram Pu, which is similar to descending in search of a place to rest, so it is said "rushing." The best support is the support, and the second line is in this position due to dispersal, which is "rushing to the support." Yu Fan says: "Kan symbolizes thorny wood and bent wood, Zhen symbolizes feet, and bent thorny wood with feet, with the arm and elbow (symbolized by Gen) supporting it, forms the image of the support." The character "几" is commonly written as "机." The "Spring and Autumn Commentary" says: "Setting up a support but not leaning on it." Having something to rely on, even in times of dispersal, is not dangerous, so regret disappears. The "Small Image Commentary" says: "Rushing to the support in dispersal is obtaining what one desires."

六三：渙其躬，無悔。三與上應，志在濟渙，所謂事君致身者也。荀氏曰：「體中曰躬。」鞠躬盡瘁，如渙其躬以救渙者，故無悔。象曰：「渙其躬，志在外也。」外謂上也，渙惟三上相應，故志在外。六四：渙其群，元吉；渙有丘，匪夷所思。否上三陽為群，乃四下之二，則三陽之群渙矣，故曰渙其群。夫群則非渙，渙似不群，不知古大臣經理天下，必散盡眾民朋黨，乃克成大同之治。至渙之已久，而私意盡化，人心固結，實有成邑成都、一聚而不可動搖者，此渙有邱象也。四體互艮，艮為山稱邱。當其為群，人孰欲渙；及其已渙，似難再聚。則此以渙為聚之道，是非常人思慮之所能及也。夷，平常也。此渙之元吉者。象曰：「渙其群元吉，光大也。」

The line statement for the third line says: dispel one's own private thoughts, there is no regret. The sixth line in the third position corresponds with the ninth line at the top, and the heart is devoted to rescuing the scattered. This is the kind of person mentioned in the Analects of Confucius, the "Learning and Practice" chapter, which says, "Serving the ruler with one's whole self." Xun Shuang said: "The middle part of the body is called 'gong'." To bow one's body and exhaust one's efforts, like this, to give up one's own self in order to save the scattered, thus there is no regret. The small image commentary says: "Dispersing one's self, the mind is outside." "Outside" refers to the top line; in the hexagram of涣, only the third line and the top line correspond with each other, so the mind is outside. The line statement for the fourth line says: disperse the group of friends, great good fortune; in the state of dispersion, it turns into a hill, which is not something ordinary people can think of. In the hexagram of否, the top three yang lines form a group, now the fourth line descends to the second position, and the group of three yang lines disperses, so it is said "disperse its group." Forming a group is not dispersion, and dispersion seems not to form a group; yet one does not realize that in ancient times, ministers governing the world must first disperse all the groups of the people, in order to achieve the great harmony. When dispersion has lasted long, private intentions are completely gone, and the people's hearts become firmly united, and indeed, a city or a state may suddenly gather and become unshakable, which is the image of "disperse and form a hill." The fourth line is in the interacting trigram of艮, which symbolizes a mountain, so it is called a hill. When they were still forming a group, who would be willing to disperse; but when they have already dispersed, it seems difficult to gather again. Therefore, the principle of dispersing to gather is not something ordinary people can think of. "Yi" means ordinary. This is why the hexagram of涣 has "great good fortune." The small image commentary says: "Dispersing the group and achieving great good fortune, this is the brightness and grandeur of the way."

九五：渙汗其大號，渙王居，無咎。五為巽中，巽為命令，有王者欲通天下壅塞、銷天下之錮蔽、發號施令之象焉。《九家易》曰：「宣佈號令，百姓被澤，若汗之出於身不還反也。此本否卦，體乾為首，來下處二成坎水，汗之象也。」陽稱大，故曰渙汗其大號也。夫王者豈可言渙，然以大號言渙，則渙汗又為王者宜有之渙也。王者如此，居之無咎矣。象曰：「王居無咎，正位也。」上九：渙其血，去逖出，無咎。逖，遠也。渙至於上，則渙已極，雖下與三應，三體坎為血，而上已渙其血，去已遠矣，是出險不肯蹈危也，故無咎。象曰：「渙其血，遠害也。」害謂坎血，遠害者去逖出也。

The line statement for the fifth line says: Like perspiration, the sovereign issues a great decree, dispersing all that has been accumulated by the sovereign, without fault. The fifth line is in the middle position of Xun, which symbolizes command, so there is an image of the sovereign clearing obstructions throughout the world and removing blockages to issue decrees. The "Nine Schools Commentary on the Yi" says: "Announcing decrees, the people receive blessings, just as sweat leaves the body and does not return. This hexagram originally is the Hexagram of Not Being, with Qian symbolizing the head, descending to the second position to form Kan water, which is the image of sweat." Yang is called "great," so it is said "huan han qi da hao." How can the sovereign talk about dispersion? However, using a great decree to express dispersion, this "huan han" is precisely the dispersion the sovereign should have. When the sovereign can do this, occupying his position, there is no fault. The "Small Image Commentary" says: "The sovereign resides without fault, because he resides in the correct position." The line statement for the top line says: Dispersing blood-like calamity, moving far away, without fault. "Ti" means far. When dispersion reaches the top line, it has reached its extreme; although the top line is in correspondence with the third line, the third line belongs to the body of Kan, which symbolizes blood, but the top line has already dispersed this blood-like calamity and moved far away, thus escaping danger and unwilling to return to danger, so there is no fault. The "Small Image Commentary" says: "Dispersing the blood, is moving far from harm." The so-called harm is the blood symbolized by Kan; moving far from harm is "qu ti chu."