The Hexagram of Returning

【震下坤上，中互重坤】□□□息陰消卦，坤卦變體，純坤之下一陽初生，卦名復。上為五陰，下有一陽，兼震象。復：亨，出入無疾，朋來無咎，反復其道，七日來復，利有攸往。一陽將盡於五陰之上，有剝落象，故坤下艮上之卦名剝；一陽初生於五陰之下，有復反象，故震下坤上之卦名復。剝則眾陰剝陽，則陽不利；復則一陽消陰，則陽漸亨。

This hexagram has the lower trigram Zhen (Thunder) and the upper trigram Kun (Earth), with the mutual trigram being two layers of Kun. The original text is missing three characters here, but according to the meaning, it refers to hexagrams that belong to the category of yang energy growing and yin energy retreating, formed by the transformation of the Kun trigram. A single yang line is born below the pure Kun, so the hexagram is named "Fu" (Return). The hexagram has five yin lines above and one yang line below, thus incorporating the image of the Zhen trigram. The hexagram statement says: The hexagram Fu is smooth, the yang energy entering and exiting without obstruction, companions coming will not bring calamity; returning along its own path, it returns after seven days, it is favorable to go forward. Duolong'a says: A single yang line is about to be exhausted above five yin lines, showing a sign of shedding, so the hexagram with Kun below and Gen above is called "Bo" (Decrease); a single yang line is just born below five yin lines, showing a sign of returning, so the hexagram with Zhen below and Kun above is called "Fu" (Return). In the hexagram Bo, the many yin lines erode the yang line, so yang is not favorable; in the hexagram Fu, one yang line reduces the yin, so yang gradually becomes smooth.

剝之一陽從坤上出，復之一陰【陰：陽】從坤下入，一出一入，彼消此息。消者艮，息則為震，坎疾不見，故曰無疾。雖坤朋在上，陰柔尚多，而至於復，則陽雖微而漸息，陰雖多而漸消，故曰無咎。復為十一月卦，與剝反對。剝餘一陽，復生一陽，則此一陽之生，乃自其道反來也。由剝之上計之，中歷純坤六爻，至於復初，一爻為一日，則七日矣。變月言日，以來者陽也。來復於下，前往則陽愈盛，故攸往利也。

Duolong'a said: The single yang line in the Hexagram of Splitting is departing from the upper part of the Earth trigram; the single yang line in the Hexagram of Returning is entering from the lower part of the Earth trigram. One goes out and one comes in; the departing side declines, while the coming side grows. The declining side becomes the Mountain trigram, and the growing side becomes the Thunder trigram. The Water trigram is used to symbolize illness, but this hexagram does not contain the Water trigram, so the Hexagram Statement says "entering and exiting without illness." Although the companions of the Earth trigram still lie above, the power of yin remains strong, but in the Hexagram of Returning, the yang, though weak, is gradually growing, while the yin, though numerous, is gradually declining. Therefore, it says "companions come without blame." The Hexagram of Returning is the eleventh month's hexagram, and it is opposite and inverted to the Hexagram of Splitting. The Hexagram of Splitting has one remaining yang line, while the Hexagram of Returning has one newly born yang line, showing that the generation of this yang line is following its original path back. Starting from the Nine at the Top of the Hexagram of Splitting, passing through the six lines of the pure Earth trigram, up to the Nine at the Beginning of the Hexagram of Returning, counting each line as one day, it totals exactly seven days, which is "seven days to return." The text does not count by months but by days, because the returning yang is associated with the day. Once the yang has returned to the lower part of the hexagram, it continues to advance, and the yang becomes more powerful, hence it is favorable to go forward.

象曰：復亨【句】，剛反動而以順行【句】，是以出入無疾，朋來無咎，反復其道，七日來復，天行也。利有攸往，剛長也。復其見天地之心乎！復何以曰亨也？下卦為震，震德動也；上卦為坤，坤德順也。震為反生，《序卦傳》曰：剝窮上反下。是陽剛自上反來，震動於下，而順以行之。出於上即入於下，入於下者為陽，是陽從此前行而漸長也。陽行即天行，陽長即剛長。陽來於下，天地之心見焉。雖陰陽消息，無非天地之心，而天地之大德曰生，則陽復乃其心也，故天地之心見於復也。

The Commentary on the Judgment (originally titled "Xiang Yu") says: The hexagram Fu (Return) is smooth - the strong line returns, moves in a harmonious way, so the yang energy enters and exits without obstruction, and the like come without calamity; it moves along its own path, returning every seven days, which is the way of heaven. It is advantageous to go forward because the strong line is growing. From the hexagram Fu, we can roughly see the heart of the generation and renewal of heaven and earth! Duolong'a explains: Why does the hexagram Fu say "smooth"? The lower trigram is Zhen (Thunder), whose virtue is movement; the upper trigram is Kun (Earth), whose virtue is compliance. Zhen represents returning and regenerating, and the "Sequence of Hexagrams" says, "When the hexagram Bao reaches its extreme at the top, it returns to the bottom," indicating that the yang line returns from above, moves downward, and then follows the virtue of Kun. Yang goes out from above and comes in from below, and what comes in is yang, so yang advances forward and gradually grows. The movement of yang is the movement of heaven, and the growth of yang is the growth of strength. When yang returns to the lower position, the heart of heaven and earth is revealed here. Although the waxing and waning of yin and yang are all expressions of the heart of heaven and earth, the "Great Treatise" says, "The greatest virtue of heaven and earth is to generate and nourish," so the return of yang energy is precisely the original intention of heaven and earth, and thus the heart of heaven and earth is revealed in the hexagram Fu.

象曰：雷在地中，復；先王以至日閉關，商旅不行，后不省方。坤地至靜，雷動於中，復之象也。至日，陽生之日，閉關止行人，欲以養此微陽也。坤為闔戶，故曰閉關；巽為商旅，震下伏巽，巽象不見，故曰商旅不行；巽又為命令，坤為方，巽象不見，故曰后不省方矣。

The Great Image Commentary says: Thunder lies hidden beneath the earth, which is the image of the Hexagram of Reversion. Therefore, the former kings closed the borders on the day of Winter Solstice, and merchants did not travel, nor did the sovereign tour the land. Duolong'a says: The earth is extremely still, yet thunder stirs beneath it, which is precisely the image of the Hexagram of Reversion. "The day of utmost darkness" refers to Winter Solstice, the day when yang energy begins to rise. Closing the borders and preventing people from traveling is to preserve this weak yang energy. The earth is taken as the image of a closed gate, hence "closing the borders." The wind is taken as the image of merchants, and the thunder beneath the earth corresponds to the wind, which is hidden and not visible, hence "merchants do not travel." The wind is also taken as the image of orders, and the earth is taken as the image of the states, and since the wind is not visible, the sovereign does not tour the land.

初九：不遠復，無祇悔，元吉。陽盡於九月，至十一月陽始來復，豈曰不遠？而云不遠者，蓋深幸其來，謂陰已極於上，陽即反生於下也。復則無大悔矣。祇，大也。震得乾初，故曰元吉。象曰：不遠之復，以修身也。初為卦主，陽復在初，猶之人方失足而即復反也。以天運言，以陽復為天心之見；以人事言，以性復為修身之基。虞氏曰：坤為身，陽自坤初下息，是修坤身也。

The first line statement says: Going a short distance and returning, there will be no great regret, and it is very auspicious. Duolong'a says: Yang energy is exhausted in September, and only begins to return in November. How can this be called 'not far'? The reason it is called 'not far' is because it is deeply joyful at its arrival — when yin energy has just reached its end at the top, yang energy has already begun to return at the bottom. Since it has returned, there will be no great regret. 'Zhi' means great. The line of Zhen hexagram corresponds to the first line of Qian hexagram, so it is called 'original auspiciousness'. The Small Image Commentary says: Returning after a short distance is used for self-cultivation. Duolong'a says: The first line is the main line of the entire hexagram. Yang energy returning at the initial position is like a person who has just stumbled and immediately turns back. In terms of the operation of heaven, the return of yang is the manifestation of the heavenly mind; in terms of human affairs, the return of nature is the foundation of self-cultivation. Yu Fan says: The hexagram of Kun is taken as the body, and yang energy grows upward from the initial position of the body of Kun, which is the cultivation of the body of Kun.

六二：休復，吉。卦之所以名復者，由於初陽；二為陰而亦曰復者，言少休息則復即及之矣。猶人有過未能遽改，少俟時日而漸改，亦不失為善也，故吉。象曰：休復之吉，以下仁也。下仁者，言仁在下，指初也。陽和為仁，陰肅為義。震得乾初，故曰仁。

The line statement for the second line says: Returning calmly and at ease brings good fortune. Duolong'a explains: This hexagram is named 'Return' because of the yang line in the first line. The second line is originally a yin line, yet it also says 'Return,' meaning that after a brief rest, the returning trend will reach it. This is like a person who has made a mistake but cannot correct it immediately; waiting a while and gradually changing is also good, hence the good fortune. The Small Image Commentary says: The good fortune of returning at ease is because it can return to the benevolent person below. Duolong'a explains: 'Benevolent person below' refers to the presence of benevolence below, which is the first line. Yang energy is gentle and benevolent, while yin energy is strict and righteous; the Zhen hexagram derives from the first line of Qian, which is the beginning of pure yang, hence it is called 'benevolence.'

六三：頻復，厲，無咎。三又遠於初矣，而仍曰復者，言頻復之乃克及此也。夫複利於速，復至於頻，則有日望其復而恐未能者，故厲。頻猶曰復，故無咎。象曰：頻復之厲，義無咎也。六四：中行獨復。卦有五陰，四居五陰之中，故曰中行；卦僅一陽，惟四與之相應，故曰獨復。象曰：中行獨復，以從道也。道謂初，從者應之也。

The line statement for six in the third says: Repeatedly returning, there is danger and hardship, but there is no fault. Duolong'a says: Six in the third is further away from initial nine, yet still says 'returning,' meaning that returning must be done repeatedly. Returning is valued for being quick; if it requires repeated efforts, then there is a situation of expecting it to return every day yet fearing it may not come back, hence 'danger.' However, repeated returning is still returning, so there is no fault. The small image commentary says: The danger and hardship of repeated returning is, in principle, without fault. The line statement for six in the fourth says: Walking in the middle and returning alone. Duolong'a says: In the hexagram there are five yin lines, and six in the fourth is in the middle of the five yin lines, hence 'walking in the middle.' In the hexagram there is only one yang line, and six in the fourth corresponds to it, hence 'returning alone.' The small image commentary says: Walking in the middle and returning alone is to follow the correct path. Duolong'a says: 'The path' refers to initial nine, and 'following' means corresponding to it.

六五：敦復，無悔。敦，厚也，言復至此，復亦厚矣。五為陽位，陽宜復之，五復為陽，適如其分，故曰無悔。象曰：敦復無悔，中以自考也。考，察也。居中自察，言必敦復乃克無悔也。上六：迷復，凶，有災眚，用行師終有大敗，以其國君凶，至于十年不克征。上為坤終，坤為迷，是迷復也。異自內生曰眚，害物曰災，坤迷至終必生內亂，是有災眚也。坤又為眾、為師，是為用行師；坤又為終、為死，是為終有大敗。

The line statement for the fifth line says: "Return with sincerity and integrity, there is no regret." Duolong'a explains: "敦" means sincerity and integrity, indicating that the return has reached this point, and the trend of returning is also deep. The fifth line is originally a yang position, and yang energy should return to this point; if the fifth line returns to yang, it is appropriate and in line with its nature, hence "there is no regret." The Small Image Commentary says: "Return with sincerity and integrity without regret" means being in the center and self-examining. Duolong'a explains: "考" means self-examination; being in the central position and self-examining means that returning with sincerity and integrity is necessary to have no regret. The line statement for the top six says: "Lost and not knowing to return, dangerous, there will be calamity and change; if used for military campaigns, there will be a great defeat, leading to the king's misfortune, and for ten years the country will not be able to go to war." Duolong'a explains: The top six is at the end of the坤 body, and坤 takes the image of confusion, which is called "迷复." Change originating from within is called "眚," and damage coming from outside to all things is called "灾"; when坤's confusion reaches its end, internal disorder will certainly arise, hence "there will be calamity and change."坤 also takes the image of multitude and military forces, hence "used for military campaigns."坤 also takes the image of end and death, hence "eventually there will be a great defeat."

坤為國，震為侯，一陽為卦主，是為國君。荀氏曰：國君謂初也。蓋復極於上，陰又將息於下，反侵震主，是以其國君凶也。十，陰數，凶至十年弗克征伐，凶之久為何如！象曰：迷復之凶，反君道也。君，初也。復至於上，陰生於下，變為姤，與復反，震陽為陰，故曰反君道也。

Duolong'a said: The earth hexagram takes its image as the country, and the thunder hexagram takes its image as the feudal lords. The single yang line is the main line of the entire hexagram, and together they form the concept of 'the king'. Xun Shuang said: Here, the 'king' refers to the line nine at the beginning. Because the returning trend reaches its extreme at the line six at the top, the yin energy again arises from below and invades the main line of the zhen hexagram, thus causing the king to suffer misfortune. The number 'ten' represents yin, and the danger continues for ten years without the ability to go to war, showing how long the danger lasts. The Small Image Commentary says: The misfortune of returning is because it violates the correct way of being a ruler. Duolong'a said: Here, the 'king' refers to the line nine at the beginning. The returning trend reaches the line six at the top, and the yin energy again arises from below, transforming the hexagram into the hexagram of encountering, which is the opposite of the hexagram of returning. The yang line of the zhen hexagram turns into a yin line, hence 'returning to the ruler's way'.

【震下乾上，中互巽艮】遯：無妄為二陰四陽卦，自遯來。虞氏曰：遯三之初。此所謂四陽二陰卦，非大壯則自遯來也。蜀才曰：此本遯卦，剛自上降而為主於初。無妄：元亨利貞，其匪正有眚，不利有攸往。震下乾上，卦名無妄。無妄者，實心也。人惟虛則有妄，妄則多窒，實則無妄，無妄則亨，是無妄自宜夫亨。而又利於貞正者，言人之實心惟正則利，不正不惟不利，而且有眚；惟正乃亨，不正不惟不亨，而且不利有攸往。

This hexagram has the lower trigram Zhen (Thunder) and the upper trigram Qian (Heaven), with the intermediate trigrams Xun (Wind) and Gen (Mountain). It is derived from the hexagram Duan (Retreat): Wuwang is a hexagram with two yin lines and four yang lines, formed by changing the hexagram Duan. Yu Fan said that Wuwang is formed by exchanging the third line and the first line of the hexagram Duan. Any hexagram with four yang lines and two yin lines does not come from the hexagram Dazhuang, but comes from the hexagram Duan. Shucai said: this hexagram originally is Duan, with the yang lines moving down from above to take the position of the first line. The hexagram statement says: Wuwang, great success, favorable to upholding the correct path; if one's actions are not correct, there will be calamities, unfavorable for going forward. Duolong'a said: Zhen is at the bottom and Qian at the top, so the hexagram is called 'Wuwang'. 'Wuwang' means sincerity of heart. A person, if his inner self is empty and not sincere, will have false thoughts; if there are false thoughts, he will encounter obstructions everywhere. If his inner self is sincere, he will not have false thoughts; without false thoughts, he will naturally be successful, so Wuwang should be successful. The text also says it is favorable to upholding the correct path, meaning that a person's sincere heart must be directed towards the correct path to be beneficial. If it is not correct, it is not beneficial and will bring calamities; only the correct path leads to success, while incorrectness does not lead to success and is unfavorable for going forward.

象曰：無妄，剛自外來而為主於內，動而健，剛中而應，大亨以正，天之命也。其匪正有眚，不利有攸往，無妄之往何之矣，天命不佑，行矣哉！卦曰無妄者，蓋由自遯來也。遯三來初，三在初之外，是為自外來。遯之乾如故，遯之艮易為震，震初剛為卦主，是為主於內也。震德為動，乾德為健，五中應二，相應則亨，二正五剛，剛正故貞，此所謂大亨以正也。

The Commentary on the Judgment (originally titled "Xiang Yu") says: The卦 of Wuwang is such that a strong line comes from outside to become the main line of the inner trigram. The virtue of the hexagram is movement and strength. Nine in the Fifth is strong and central, and corresponds with Six in the Second. Thus, it is greatly smooth and returns to the right path, which is the command of Heaven. If one's actions are not upright, there will be calamities and it is not advantageous to go forward. Then where can the mind of Wuwang go? If Heaven's mandate does not protect it, how can it move forward? Duolong'a explains: This hexagram is called "Wuwang" because it comes from the hexagram Duan. In the hexagram Duan, the third line moves to the first position. The third line was originally outside the first position, so it is said "a strong line comes from outside." The trigram Qian in Duan remains unmoved, while the trigram Gen in Duan becomes Zhen. The first line of Zhen is a strong line, and it is also the main line of the entire hexagram, so it is said "it is the main line within." The virtue of Zhen is movement, and the virtue of Qian is strength. Nine in the Fifth is central and corresponds with Six in the Second. Correspondence brings smoothness. Six in the Second is upright, and Nine in the Fifth is strong and central. Being strong and upright is called "Zhen." This is what the Commentary on the Judgment says "greatly smooth and upright."

夫乾德為健，而乾象又為天，所謂正者，由於動以天也。言此無妄云者，天命原如此也。蓋人各有性，性具於人而實命於天，天既以無妄命人，人即宜以無妄應天。然又宜率以正道，修以正教，則無妄之行始克大通而無阻。

Duolong'a said: The virtue of Qian is strength and vigorous, and the image of Qian is Heaven. Therefore, the term "zheng" here refers to its actions following the way of Heaven. The text mentions "wu wang," meaning that the mandate of Heaven is naturally so. Each person has their inherent nature, which is present in them but is actually bestowed by Heaven. Since Heaven has determined the people with "wu wang," people should respond to Heaven with "wu wang." However, it is still necessary to guide them along the correct path and cultivate them through proper teachings, so that actions based on "wu wang" can be fully realized without obstruction.

若三與上，雖亦相應，而皆失位，是為匪正。匪正則宜有眚。倘猶恃此無妄以應事機，雖猶是此無妄之心，而已失天命之本。上以乾天而居偏位，猶人雖有實心而氣質有偏，則有過中不及之差，違天之命，即為天命所不佑。佑，助也。之，往也。何之者，言上位已盡，前無可往也。無妄匪正，其失如是，行則多眚，勿雲亨利矣。

Duolong'a said: As for the Sixth in the Third and the Ninth at the Top, although they correspond with each other, they are not in the right position, which is called 'not proper' or 'not correct'; not being correct naturally leads to calamity. If one still relies on this kind of mindless sincerity to deal with affairs, although the mind is still mindless, it has already lost the fundamental principle of heaven's mandate. The Ninth at the Top, which is of the nature of Heaven, is in a slanted position, like a person who has an honest heart but whose disposition is biased, thus his actions are either excessive or insufficient; by violating the command of heaven, he will not receive the protection of heaven's mandate. '佑' means help, '之' means going towards; saying 'how can it go towards' is because the Ninth at the Top is already at the end of the hexagram position, with no way forward. Being mindless yet losing correctness leads to such problems: any movement brings many calamities, and there is no talk of smoothness or benefit.

象曰：天下雷行，物與無妄；先王以茂對時育萬物。萬物冬蟄，春至雷行，物皆反生，物當初生，其性未漓，故曰無妄，是天各與以無妄也。萬物之暢茂由於震，萬物之發育由於天，故曰茂對時育萬物也。初九：無妄，往吉。初以遯艮之止易為震動，是往也；初以遯之陰柔易為陽剛，是無妄之往也。人心以有所繫應多妄，初與四兩陽不應，斯無妄矣，故吉。象曰：無妄之往，得志也。

The Great Image says: Heaven has thunder moving, and all things are endowed with the nature of no false movement; therefore, the former kings diligently followed the heavenly timing, nurturing all things. Duolong'a says: All things hibernate in winter, but when spring comes, thunder moves, and all things return to life; when things are first born, their nature is still pure and not yet corrupted, so it is called 'no false movement.' This is how the heavens bestow the nature of no false movement upon each thing. The flourishing and prosperity of all things come from the thunder, and their growth and development come from heaven, so one should diligently follow the heavenly timing to nurture all things. The first line statement says: To proceed with no false movement, it is auspicious. Duolong'a says: The first line changes from the stillness of the mountain in the Dùn hexagram to the movement of the thunder in the Zhèn hexagram, which is 'going forward'; it also changes from the yin softness of the Dùn hexagram to yang strength, which is proceeding with a mind of no false movement. The human mind, because of attachments and correspondences, often gives rise to false thoughts; the first line and the fourth line are both yang lines and do not correspond, thus they do not give rise to false thoughts, hence it is auspicious. The Small Image says: To proceed with no false movement, it is to realize one's aspirations.

六二：不耕穫，不菑畬，則利有攸往。無妄者，無妄念也。二與五應，故因應以生妄念。蓋二為正震，互艮，震為木，又為稼，震木而扶以艮手則象耕，震稼而持以艮手則象獲。遯之初二皆陰，今三初相易，坤土在隱現之間，艮亦為土，有田象。曰菑畬，田一歲治曰菑，三歲治曰畬。

The Line Statement of the Second Line says: Without plowing, expecting to harvest; without clearing land, expecting to get a cultivated field. In reverse, not harboring such unrealistic thoughts is beneficial for going forward. Duolong'a says: "Wu Wang" means not having such false thoughts in one's mind. The Second Line corresponds with the Fifth Line because of the mutual relationship, so it is easy to generate false thoughts. The Second Line belongs to the nature of Zhen (Thunder), and also is in the mutual structure of Gen (Mountain): Zhen represents wood and crops, while Gen represents the hand. Using Gen's hand to support Zhen's wood symbolizes plowing; using Gen's hand to grasp Zhen's crops symbolizes harvesting. The first and second Lines of the Duan (Retreating) hexagram are both yin. Now, the third Line and the first Line are exchanged, so the earth (Kun) is in a state of concealment and revelation, and Gen also symbolizes earth, thus forming the image of a field. The term "Zi Yu" refers to land cultivated for one year called "Zi" and land cultivated for three years called "Yu."

夫因耕求獲，因菑得畬，此原非妄；倘不耕而求獲，不菑而求畬，則妄矣。夫先耕而後求獲，先菑而後得畬，此亦非妄；倘甫耕而即求獲，甫菑而即求畬，則又妄矣。妄念滋生，其何以往？惟是居中持正，不因耕而遽求獲，不因菑而遽求畬，貪得之心不擾於內，往始利也。象曰：不耕穫，未富也。未富，未獲也，而所以未獲，由於未耕。耕穫如是，菑畬亦如是矣。

Duolong'a said: To till the land first and then seek harvest, to clear the land first and then get a good field, this is not a delusion; if one seeks harvest without tilling, or seeks a good field without clearing, that is delusion. To till first and then harvest, to clear first and then get a good field, this is not delusion; if one expects harvest immediately after tilling, or a good field immediately after clearing, that is again delusion. Once delusional thoughts arise, where else can they go? One must maintain the middle way and uphold correctness, not hurry for harvest just because one has tilled, nor rush for a good field just because one has cleared. Greedy desires should not disturb the heart, only then can one proceed with benefit. The Small Image Commentary says: To seek harvest without tilling, one cannot become rich. Duolong'a said: Not becoming rich means not obtaining harvest; and the reason for not obtaining harvest is precisely because there was no tilling. This is the case with tilling and harvest, as well as clearing and cultivating.

六三：無妄之災，或繫之牛，行人之得，邑人之災。三不惟有應，而位亦不正，是所謂匪正有眚者。眚為災，乃無妄之災也。其災維何？三為互艮，又為互巽，坤象在隱現之間。艮為手，巽為繩，坤為牛、為邑，如以艮手牽巽繩，繫坤牛於邑，而三實為正震，震為行人，三初相易，是此牛為行人所得。

The line statement of the sixth line says: This is a calamity that comes unexpectedly — someone tied a cow here, but a passerby took it away, and the villagers ended up suffering instead. Duolong'a says: The sixth line is not only in correspondence with the top line, but its position is also inappropriate, which is exactly the meaning of the hexagram statement, 'If one's actions are not upright, calamity will come.' 'Calamity' is called 'wu wang' because it comes without cause. Where does this calamity come from? The sixth line is in the intercalary trigram Gen (Mountain) and also in the intercalary trigram Xun (Wind). The image of Kun (Earth) is faintly present: Gen represents the hand, Xun represents a rope, and Kun represents a cow and a village. It is as if the hand of Gen is holding the rope of Xun to tie the cow of Kun in the village. Moreover, the sixth line itself belongs to the trigram Zhen (Thunder), which represents a traveler. The sixth line exchanges places with the first line, so the cow is taken away by the passerby.

夫牛雖繫於邑，而得牛之人不在邑，則是牛已歸行人而不在邑。得牛之人固非邑中之人，而求牛之人即宜尋彼得牛之人。繫牛於邑固非妄，惟尋行人以求牛始非妄。乃若不尋得牛之人，而惟求牛於繫牛之處，繫牛於邑，求牛仍在邑，自謂非妄而妄乃愈甚，是得牛者非邑人，而得災者為邑人，此無妄所以利貞也。象曰：行人得牛，邑人災也。

Duolong'a said: Although the ox is tied up in the town, the person who got the ox is not in the town, so the ox has already belonged to a passerby and is no longer in the town. Since the person who got the ox is not from the town, the person searching for the ox should chase after the passerby who took the ox. Tying the ox in the town was not a mistake, but only by following the passerby's trail to find the ox is it not a mistake. If one does not chase the person who got the ox, but only searches at the original place where the ox was tied—searching only within the town—thinking that this is not a mistake, the mistake becomes even greater. In the end, the person who got the ox is not from the town, yet the people of the town suffer. This is precisely why the hexagram Wuwang emphasizes 'favorable to uprightness'. The Small Image Commentary says: A passerby took the ox, yet the people of the town suffered as a result.

九四：可貞，無咎。四初俱陽，兩陽不應，不應則無妄。是五上皆有應，惟四無應，守之以正，獨見其可，故無咎。象曰：可貞無咎，固有之也。九五：無妄之疾，勿藥有喜。五下應二，有應多妄，人心有妄則為疾。五為乾中，乾體中實，是無妄之疾。疾宜用藥，藥可愈疾，而二在震艮之間，震為草木，艮為石，則二為五之藥，即二實為五之疾也。惟不應二，不用二藥，則得無妄之正，勿藥有喜矣。象曰：無妄之藥，不可試也。疾宜勿藥而妄欲用之，是試也，不可也。

The line statement for the fourth line says: It is possible to maintain uprightness, without fault. Duolong'a says: The fourth line and the first line are both yang lines, and two yang lines do not correspond. When they do not correspond, they do not give rise to false thoughts. The fifth line and the top line each have corresponding lines, but the fourth line does not. Therefore, it maintains uprightness on its own, and this shows clearly the word 'possible' on it, hence there is no fault. The Small Image Commentary says: It is possible to maintain uprightness without fault, because this lack of false thought is something it inherently possesses. The line statement for the fifth line says: A disease not self-caused, not taking medicine but instead having joy. Duolong'a says: The fifth line corresponds downward with the second line, and when there is correspondence, false thoughts are easily generated. When the human mind has false thoughts, it becomes illness. The fifth line is in the center of the Qian trigram, which is solid and real, so it is called 'a disease of no false thought'. When there is illness, medicine should be used, and medicine can treat illness. The second line is between Zhen and Gen, Zhen represents grass and trees, and Gen represents stone, and grass and stone are exactly medicinal herbs. Therefore, the second line is the medicine for the fifth line. At the same time, the second line is also the root of the illness of the fifth line. As long as one does not correspond with the second line and does not take the medicine of the second line, one maintains the uprightness of no false thought, and not taking medicine brings joy. The Small Image Commentary says: The medicine for treating the disease of no false thought is not something to be tested. Duolong'a says: Illness should not be treated with medicine, yet one insists on doing so, which is called 'testing', and this is not permissible.

上九：無妄行有眚，無攸利。上居乾終，下與三應，乾天本無妄，下應震動以行則多妄。卦辭所謂匪正有眚者，三與上是也，有眚即無攸利矣。象曰：無妄之行，窮之災也。夫所以有眚無利者，以無妄之行必致窮也。上位已窮，故前行有災。

The line statement of the top ninth line says: acting with a mind that is not sincere and moving forward recklessly will bring calamity and misfortune, and there will be no benefit. Duolong'a says: the top ninth line is at the end of the Qian hexagram, and it corresponds downward with the sixth line in the third position. Qian represents Heaven, which is originally without false movement, but when it corresponds downward with the Zhen hexagram and moves forward recklessly, it generates many false thoughts. The hexagram statement that says 'if one's actions are not upright, calamity and misfortune will follow' refers precisely to these two lines, the sixth line in the third position and the top ninth line. Once calamity and misfortune occur, there can be no benefit. The small image commentary says: reckless actions will lead to calamity at the end. Duolong'a says: the reason there is calamity and no benefit is because such 'reckless actions' inevitably lead to an end. The top ninth line is already at the end, so moving further will result in calamity.

慧珠閣原本。岫巖多隆阿雯溪。周易上經（六）。

This volume is based on the original edition from Hui Zhu Ge. The author is Duolong'a from Xiuyan, with the courtesy name Wenxi. The following interpretations are of the sixth section of the Upper Classic of the Zhou Changes, including the five hexagrams: Da Xu, Yi, Da Guo, Kan, and Li.

【乾下艮上，中互震兌】【大壯】大畜為四陽二陰卦，自大壯來。虞氏曰：大壯四之上。蜀才曰：此本大壯卦。大畜：利貞，不家食吉，利涉大川。乾下艮上，卦名大畜。所畜者大，故利貞正。夫畜訓止，又訓養，養人者為家，而家之所養無幾，故言養人惟君為大，食祿王朝，不食於家則吉。畜極又宜通，險阻亦通，則通之至矣，故曰利涉大川也。

This hexagram has the lower trigram Qian (Heaven) and the upper trigram Gen (Mountain), with the intermediate trigrams Zhen (Thunder) and Dui (Lake). It originates from the hexagram Dazhuang (Great Strength), which is a hexagram with four yang lines and two yin lines, changing into Daxu (Great Accumulation). Yu Fan said that the fourth line and the top line of Dazhuang are exchanged to form this hexagram. Shu Cai said: this hexagram is originally Dazhuang. The hexagram statement says: Daxu is favorable to upholding correctness; not self-sustaining at home but receiving salary from the court is auspicious; it is favorable to crossing great rivers. Duolong'a said: Qian is at the bottom and Gen at the top, so the hexagram is called Daxu. Since the accumulation is great, it is favorable to upholding correctness. The character 'xu' can be interpreted as 'stop' or 'nurture'; the unit of nurturing people is the family, but a single family can nurture only a limited number of people. Therefore, nurturing people is greatest when done by the sovereign; receiving salary from the court rather than self-supporting is auspicious. When accumulation reaches its peak, it should turn into openness, enabling passage even through difficulties. This is the ultimate openness, hence it is favorable to crossing great rivers.

彖曰：大畜剛健篤實【句】，輝光日新【句】，其德剛上而尚賢，能止健，大正也。不家食吉，養賢也。利涉大川，應乎天也。畜何以雲大也？陽大陰小，巽乾合卦，五陽畜陰，所畜者小，故曰小畜。若艮乾合卦，乾父艮男，本無以陰畜陽之象，而亦曰畜者，蓋以卦德言之也。乾德曰健，艮德曰止，乾健於行，為艮所止，艮止乾，是所畜者大，故曰大畜也。

The Commentary on the Judgment says: The Great Accumulation hexagram is strong and vigorous, and solid, its radiance grows brighter and brighter. Its virtue is that a strong line holds the position of honor and values the virtuous, thus restraining the strong and vigorous, which is a great purity. Not cultivating at home but receiving salary in the court, it is auspicious, for it is the state cultivating the virtuous. It is favorable to cross a great river, which corresponds to the heavenly way. Duolong'a explains: Why is it called 'Great Accumulation'? Yang is great, and Yin is small. The Small Accumulation hexagram, which is formed by the combination of Xun and Qian, has five Yang lines accumulating one Yin line, thus accumulating the small, hence called 'Small Accumulation'. As for this hexagram formed by the combination of Gen and Qian, Qian is the father, Gen is the young son. Originally, there is no image of Yin accumulating Yang. Yet it is also called 'Accumulation', which is based on the virtue of the hexagram: Qian's virtue is strength, Gen's virtue is stillness. Qian moves forward strongly, but is stopped by Gen. What is stopped by Gen is Qian, and what is accumulated is great, hence it is called 'Great Accumulation'.

所畜者大，利豈易言？惟大正以處之乃利。正者何？德是也。乾德剛健，艮德篤實，是剛健篤實皆德也。乾為大明，純陽有光；艮之一陽外見，如艮卦所云其道光明者，是艮陽又有光。光輝日新，亦德也。其德如此，是謂之賢。卦又自大壯來，以大壯之四易之於上，是為剛上。上為天位，賢人有德，君優禮之，是為尚賢。國家貴尚賢人，天下從其教化。一陽居尊，止下乾之健，非其德足以服人，君不能言聽計從，民不能愛戴不貳，故曰利貞也。

Duolong'a said: If what is accumulated is great, where can the word 'benefit' be easily spoken of? Only by handling matters with a great and upright attitude can there be benefit. What is upright? It is virtue. The virtue of Qian is strength and vigor, and the virtue of Gen is sincerity and steadfastness. Strength and vigor, as well as sincerity and steadfastness, are all virtues. Qian represents great brightness, being entirely yang and having light; the single yang line in Gen is revealed outside, just as the Commentary on the Judgment of the Gen hexagram says, 'its way is bright.' This shows that the yang line of Gen also has light. Light gradually renews itself, which is also virtue. When virtue reaches this level, it can be called 'virtuous.' This hexagram also comes from the Dazhuan hexagram. By moving the fourth line of Dazhuan to the upper position, it becomes 'strong above.' The upper position is the heavenly position. A virtuous person is honored with great respect by the sovereign, which is called 'valuing virtue.' The state values virtuous people, and the world will follow his teachings. A single yang line occupies the honorable position, restraining the strength of the Qian body below. If it is not his virtue that can win people over, the sovereign would not listen to his advice and follow it, and the people would not love and be loyal to him without doubt. Therefore, it is called 'benefit and uprightness.'

夫畜者，止也，又養也。卦中有互兌，兌為口；上卦為艮，艮為門闕。艮陽由大壯四往居上，是以人位易於天位，以兌口而居艮闕之中，以人位而升朝廷之上，是不家食而食祿於天家也。食者，養也。則互兌即為口，而互兌又為澤，澤水為川，陰為水象，二陰亦為川。乾陽上行，必歷二陰，是為涉。當畜極則通之候，本乾之健而上涉之，因入天闕以食天祿，天必應之。蓋初二以應四應五為畜，而三與上又以兩陽不應為畜。陽性主動，陽德至健，互震為行，艮豈終能止之？此所謂應乎天者也。涉川以來上，故利也。

Duolong'a said: "Cultivating" is both stopping and nurturing. In the hexagram, there is an interacting trigram Dui, which takes the image of a mouth; the upper trigram is Gen, which takes the image of a gate. The yang line of Gen rises from the fourth position of Da Zhuang to the upper position, which is changing the human position into the heavenly position; with the mouth of Dui located within the gate of Gen, it is like a subject entering the court, which is not staying at home to feed oneself but receiving salary from the royal family. "Feeding" is also "nurturing." The interacting Dui takes the image of both a mouth and a marsh, and the water in the marsh is a river; the yin lines are naturally the image of water, and the two upper yin lines are the great river. The yang of Qian moves upward and must pass through these two yin lines, which is called "crossing." When the accumulation reaches its peak and should turn into openness, by the strong and vigorous nature of Qian, it crosses over, thus entering the heavenly gate and enjoying heavenly salary, and heaven will certainly respond to it. The initial nine and the nine in the second position are stopped and nurtured because they correspond with the six in the fourth and the six in the fifth positions; the nine in the third position and the nine at the top are also stopped and nurtured because the two yang lines do not correspond with each other; but yang is active, and yang virtue is extremely vigorous, with the trigram Zhen (which represents movement) as the main trigram, how can Gen (which represents stopping) stop it forever? This is what the Commentary on the Judgment says: "Responding to heaven." Crossing the great river to reach the upper position, so it is said to be "favorable."

象曰：天在山中，大畜；君子以多識前言往行，以畜其德。向氏曰：止莫若山，大莫若天，天在山中，大畜之象。蓋言天體至大，山欲畜之，君子畜德亦如山之畜天，大愈盛也。乾為言，互震為行，震在乾前，故曰前言往行。乾乂為德，艮以止之，艮山體靜，有畜義。

The Great Image Commentary says: Heaven is contained within the mountain, which is the image of great accumulation; therefore, the gentleman widely records the words of past sages and the deeds of former virtuous men, to cultivate his own virtue. Duolong'a cites Yuanshou's words: nothing can stop things more than a mountain, and nothing is greater than heaven; heaven within the mountain is the image of great accumulation. This means that heaven is extremely vast, yet the mountain contains it; the gentleman cultivating virtue is like the mountain containing heaven, the more he accumulates, the greater his virtue becomes. The trigram Qian takes the image of speech, and the interacting trigram Zhen takes the image of action, with Zhen preceding Qian, hence it is said 'previous words and past deeds.' Qian also takes the image of virtue (the original text says '乂,' which is likely a mistake for '又'), and Gen stops it; the nature of Gen, the mountain, is quiet, containing the meaning of accumulation.

初九：有厲，利已。初陽尚微，不利前進，艮止於前，進亦危厲，是宜已也。已，止也。初蓋利於止矣。象曰：有厲利已，不犯災也。九二：輿說輹。二為乾中，乾為大車稱輿，居互兌之初，兌為毀折，是輹脫也。輹，車軸縛也，絲革縛軸，所以堅軸，軸縛既脫，輿豈能行？蓋陽剛雖健，倘有所畜，即宜止耳。象曰：輿說輹，終無尤也。初曰不犯災，二曰終無尤，蓋以能止畜初二也。

The first line statement says: There is danger, it is advantageous to stop. Duolong'a says: The yang energy of the first line is still weak, it is not advantageous to advance; the stopping power of Gen (mountain) is in front, forcing forward would be dangerous, so it is appropriate to stop. "Ji" means to stop, so the first line is especially suitable for stopping. The Small Image Commentary says: There is danger, it is advantageous to stop, meaning not to provoke disaster. The second line statement says: The carriage axle bindings have fallen off. Duolong'a says: The second line is in the middle of the Qian trigram, which is taken as a big carriage, so it is called "yu" (carriage); it is also at the beginning of the mutual trigram Dui, which represents destruction, so the carriage bindings have fallen off. "Fu" is the binding that holds the axle together, using silk and leather to tie the axle tightly, so the axle is strong; once the axle bindings have fallen off, how can the carriage move? This shows that although yang is strong, once it is stopped, it should stop. The Small Image Commentary says: The carriage axle bindings have fallen off, ultimately there is no blame. Duolong'a says: The first line talks about "not provoking disaster," the second line talks about "ultimately no blame," both are because they do not advance; the function of being stopped is precisely in the first and second lines.

九三：良馬逐，利艱貞，曰閒輿衛，利有攸往。三為乾，乾為良馬，而三又為互震，良馬震動，是馬逐也，可以進矣。但艮止在前，不可遽動，是宜艱貞以守之。閒，閡也；衛，護也。輿之行必有衛，衛止則輿亦止，艮止象閒。虞氏曰：震為驚。鄭氏曰：驚之言警戒也，有戒慎防閒之義，故曰閒輿衛。言三雖宜進，尚須待時謹慎前往，庶幾利也。象曰：利有攸往，上合志也。上，上九也。兩陽合志，畜極宜通也。

The line statement for the third line says: A good horse is running, it is advantageous to maintain the correct path in difficult circumstances; one should practice daily with the chariot and its attendants, it is advantageous to go somewhere. Duolong'a says: The third line belongs to the trigram Qian, and Qian takes the image of a good horse; the third line is also in the interacting trigram Zhen, the good horse gains the dynamic energy of Zhen, which is the horse running, thus it can move forward. However, the stopping energy of Gen is in front, so one should not act rashly, and thus should maintain the correct path in difficult circumstances. 'Xian' means obstruction, 'wei' means escort; when a chariot travels, it must have attendants, and when the attendants stop the chariot, the chariot also stops, the stopping energy of Gen symbolizes this 'xian'. Yu Fan says Zhen takes the image of alarm, Zheng Xuan says 'alarm' means vigilance, which contains the meaning of being cautious and careful, thus saying 'xian yu wei'. This means that although the third line should move forward, it still needs to wait for the right time and proceed cautiously in order to gain advantage. The Small Image Commentary says: It is advantageous to go somewhere, this is in harmony with the heart of the top line. Duolong'a says: 'Shang' refers to the top line; two yang lines having the same heart, when they accumulate to the extreme, they should become unobstructed.

六四：童牛之牿，元吉。上為卦主，乾之三陽為所畜，即艮之二陰亦為所畜。四為陰爻，牛為陰物，虞氏曰：艮為童。是童牛也。童牛無角，安所用牿？牿，楅衡也。艮木為堅多節，是以堅木為牿，而預防牛觸，則是防患於未然，易為力也，故曰元吉。象曰：六四元吉，有喜也。

The line statement for the fourth line says: "Putting a crossbar on a young ox to prevent it from ramming, this is very auspicious." Duolong'a says: "The top nine is the main line of the entire hexagram. The three yang lines of the Qian trigram are the ones that this line restrains, and the two yin lines of the Gen trigram are also restrained by it. The fourth line is a yin line, and an ox is also a yin creature. Yu Fan says that Gen takes the image of a young child, so together it forms 'young ox.' A young ox has not yet grown horns, so why would it need a 'gǔ'? 'Gǔ' is the crossbar, which is the wooden bar fastened to the ox's horn to prevent it from ramming. Gen represents wood that is hard and full of knots, so it is appropriate to use strong wood for the gǔ, to prevent the ox from ramming in advance. This is preventing trouble before it occurs, which is the most efficient way, hence 'original auspiciousness.' The Small Image Commentary says: The fourth line is so auspicious because it is a cause for great joy."

六五：豶豕之牙，吉。豶豕，羠豕，豕之去勢者。五亦陰柔，豕為陰物，故稱豶豕。夫豕性剛躁，不易馴伏，待至歲久，牙出頤外，則有所恃而難制。惟去其勢，豶以豢之，牙不為害，是力不勞而強暴自去也，故吉。象曰：六五之吉，有慶也。有喜有慶，皆言畜之得其道也。

The Line Statement of the fifth line says: "A castrated pig's fangs, auspicious." Duolong'a explains: "豮豕" is the same as "羠豕," meaning a castrated pig. The fifth line is also a yin and flexible line, and since pigs are yin creatures, they are referred to as "豮豕." Pigs are naturally fierce and impetuous, and are difficult to tame. However, after some time, their fangs grow out and they become more self-assured and difficult to control. Only by first castrating them and then raising them can their fangs be prevented from harming others. This is a case where strength is naturally reduced without effort, hence the auspiciousness. The Small Image Commentary says: the auspiciousness of the fifth line is due to a joyful occasion. Duolong'a explains: the fourth line says "there is joy," and the fifth line says "there is celebration," both indicating that animals are properly raised.

上九：何天之衢，亨。何，荷通。衢，四達道也。《爾雅》曰：道路四達謂之衢。上在大壯上，原為震，震為大塗，乃與四易為艮，艮為門闕、為路，上為天位，是為天家之衢。卦至於上，卦爻已盡，是畜極而通之候，開艮闕以平震塗，如《虞書》所云闢四門者。由是陽剛群升，君子並進，行天衢以荷天寵，何亨如之！象曰：何天之衢，道大行也。既有其德，又在其位，可以行道，為畜主也。

The statement for the top line says: Bearing the great path of heaven, it is prosperous. Duolong'a explains: 'He' and 'he' are homophones, meaning to bear or carry; 'qu' refers to a road that is accessible from all four directions. The Classic of Er Ya says that a road that is accessible from all four directions is called 'qu'. In the hexagram of Great Strength, the top line originally belongs to the trigram Zhen, which symbolizes a great road. Later, it exchanges with the fourth line to become Gen, which symbolizes gates and roads. The top line is also the heavenly position, thus forming the great road of the heavenly family. When the hexagram reaches the top line, all six lines have been completed, which is the time when accumulation reaches its peak and turns into prosperity. Opening the gates of Gen and smoothing the great road of Zhen is like the saying in the Book of Documents, the Yu Annals, 'open the four gates', widely opening the gates to welcome talented people from all over the world. Thus, the virtuous and strong men rise up in groups, the gentlemen are all appointed, walking on the heavenly road and receiving the grace of the Son of Heaven, what could be more prosperous than this! The Small Image Commentary says: bearing the heavenly road, the way of governance becomes very smooth. Duolong'a explains: with such virtue and occupying such a position, one can promote the great way and become the master who nurtures the people under heaven.

【震下艮上，中互重坤】頤為乾卦，乾離也；又為坤之變體，中互重坤，是坤兼離象。前應重坤，後乾重離。卦辭中無上下往來之文，是無他卦為此卦之母。虞氏以為臨二之上，詳繹爻辭，無此義也。

This hexagram has the lower trigram Zhen (Thunder) and the upper trigram Gen (Mountain), with the intermediate trigrams forming two Kuns (Earth). Duolong'a said: Yi belongs to the Qian hexagram, meaning that a particular hexagram serves as the main structure, and it relates to Li (Fire) — the entire hexagram resembles an enlarged Li. It is also a variation of the Kun hexagram, with the intermediate trigrams forming two Kuns, so it combines the image of Kun with that of Li; the front part corresponds with the two Kuns, while the back part is based on two Lises. The hexagram statement of Yi does not mention the movement of lines up or down, indicating that no other hexagram serves as its mother hexagram. Yu Fan believed it was formed by the second line of Lin hexagram moving up to the upper position, but upon careful examination of the line statements, there is no indication of this.

頤：貞吉，觀頤，自求口實。上下二陽，中藏四陰，體似大離而有頤象，故震下艮上之卦名頤。鄭氏曰：頤，車輔之名也，車動而上，因輔嚼物以養人，故謂之頤。頤中有物曰口實，是頤者養也。頤養之道，惟正則吉，而欲得正，既宜觀之，又宜求之，故曰觀頤自求口實也。

The Hexagram Statement says: The Hexagram of Cultivation, if one holds to the correct path, will be auspicious; one should observe the way of nurturing and seek food for oneself. Duolong'a says: There is one yang line above and one below, with four yin lines hidden in the middle. The structure of the hexagram resembles an enlarged Li (Fire), and also resembles the cheek. Therefore, the hexagram with Zhen (Thunder) below and Gen (Mountain) above is named "Yi" (Cultivation). Zheng Xuan says: "Yi" refers to the auxiliary part of a chariot, which is also the name for the jaw and the dental bed. The lower jaw moves upward, relying on the dental bed to chew food and nourish people, hence it is called "Yi." To have something in the mouth is called "koushi" (mouthful). Thus, "Yi" means nourishment. The way of nurturing is auspicious only when one follows the correct path; to achieve this correctness, one must both observe and seek food for oneself. Therefore, it says, "Observing Cultivation, seeking a mouthful."

彖曰：頤貞吉，養正則吉也。觀頤，觀其所養也；自求口實，觀其自養也。天地養萬物，聖人養賢以及萬民，頤之時大矣哉！卦之所以名頤者，象頤也。上陽為上頦，下陽為下頦，中陰空虛為口，艮為止，震為動，上止下動，頤象昭然。中互重坤，萬物之致養莫如坤，故頤又有養義也。

The Commentary on the Judgment says: The Yu hexagram brings good fortune when one maintains correctness, meaning that one is nourishing in the right way. "Observing nourishment" refers to what one is nourishing; "seeking food by oneself" refers to how one nourishes oneself. Heaven and Earth nourish all things, and the sage nourishes virtuous talents and extends this to all people. The significance of the timing of the Yu hexagram is immense! Duolong'a explains: This hexagram is named "Yu" because it resembles the human cheek. The upper yang line represents the upper jaw, the lower yang line represents the lower jaw, and the middle yin line is empty, representing the mouth. Gen signifies stillness, and Zhen signifies movement. The upper jaw remains still while the lower jaw opens and closes, clearly resembling a cheek. The mutual hexagram consists of two Kuns, and nothing nourishes all things more than Kun. Therefore, "Yu" also contains the meaning of nourishment.

頤養貴正，妄求者失之，靜待者得之。頤象大離，離為目，故曰觀。上陽位尊，為頤養之主，欲有以養之，先有以觀之，觀其所養，庶得養人之正也。下待上養，而下亦宜自養，自養貴自求，求養亦宜自觀，觀其自養，庶得自養之正也。震為禾稼，互坤為土，土氣甘，艮為求，故曰自求口實也。

Duolong'a said: Rearing is valuable in being proper. Those who randomly seek it lose it, while those who quietly wait gain it. The hexagram Yi resembles a large Li, and Li is taken as the eye. Therefore, it is called "observation." The line at the top, which is a yang line in a high position, is the master of rearing. He who rears others must first learn to observe, to clearly understand who it is that he is rearing, thus fulfilling the proper way of rearing. Those below wait for the above to rear them, but those below should also rear themselves. Self-rearing is valuable in seeking it oneself. Seeking sustenance also requires self-observation, to clearly understand how one rears oneself, thus fulfilling the proper way of self-rearing. Zhen is taken as crops, the interacting lines Kun are taken as earth, the taste of earth is sweet, and Gen is taken as seeking, thus it is called "self-seeking for sustenance."

且卦以兩陽分居上下，上為天位，下為地位，而夾坤眾於其間，是為天地養萬物。五以陰居君位，上九為陽，乃賢人也，中互坤為民，是為養賢以及萬民。頤為自養，此所謂自求口實也；通言養物養賢養民，此所謂觀頤觀其所養也。此頤之時也，大哉其時乎！

Duolong'a said: Moreover, this hexagram places two yang lines at the top and bottom ends. The top position is the heavenly position, and the bottom position is the earthly position, with the yin line of the earth in the middle representing the multitude of things. This is what the Commentary on the Judgment refers to as "heaven and earth nourish all things." The line six in the fifth, being a yin line in the ruler's position, represents the ruler, while the line nine at the top, being a yang line, represents the virtuous person. The interacting trigram in the middle, which is the earth, symbolizes the people. This is what is meant by "nourishing the virtuous and the people." If we consider the hexagram of颐 (Yi) solely in terms of self-nourishment, it refers to "seeking one's own sustenance." But when we consider it in terms of nourishing things, nourishing the virtuous, and nourishing the people, it refers to "observing the nourishment, observing what is being nourished." This is the appropriate time for the hexagram of颐 (Yi). This timing is indeed great!

象曰：山下有雷，頤；君子以慎言語，節飲食。劉氏曰：山止於上，雷動於下，頤之象也。君子觀頤象，謂言語飲食如震之動，慎之節之如艮之止。初九：舍爾靈龜，觀我朵頤，凶。頤養之道，貴乎正靜，止則吉，躁動則凶。初為震主，震動於下，求食急矣。卦之全體又象大離，離為龜，初以陽居陽位，是尤龜之靈者。龜能息氣，可以靜養，爾乃舍之。爾，初也。初舍己以觀上九之頤，上九為卦主，謂之我，頤之上頦也。上頦下垂，如樹之下垂朵朵然，觀人朵頤，以羨人之食，是去靈龜之明而惟口腹是養，則失頤養之正，故凶。象曰：觀我朵頤，亦不足貴也。孟子曰：飲食之人，則人賤之。

The Great Image Commentary says: Mountains below the thunder, this is the Yì hexagram; thus the gentleman is careful with his words and restrains his diet. Duolong'a cites Liu Biao's words: Mountains are still above, thunder moves below, this is the image of Yì; the gentleman observes the Yì image, meaning that words and food are like the thunder trigram, which is easily restless, so they should be restrained like the mountain trigram. Words should be cautious, diet should be restrained. The initial line says: You abandon your own turtle, yet fix your gaze on my hanging jaw, danger. Duolong'a says: The way of nourishment values central correctness and stillness; if it can be restrained, it is auspicious, if it is restless, it is dangerous. The initial line is the main line of the thunder trigram, shaking at the bottom, seeking food is too hasty. The overall structure of the hexagram also resembles an enlarged Li trigram, which is taken as the turtle; the initial line, with a yang line in a yang position, is even the most intelligent turtle. Turtles can hold their breath and regulate their qi, thus cultivating themselves in stillness, yet you abandon this - "er" refers to the initial line. The initial line abandons itself and looks at the upper line's jaw, the upper line is the main line of the hexagram, so it refers to itself as "I," which is the upper jaw of Yì. The upper jaw hangs down, like branches hanging down with abundant fruit; staring at others chewing, envying others' food, this is abandoning the wisdom of the turtle, focusing only on the mouth and stomach, thus losing the correct way of nourishment, hence danger. The Small Image Commentary says: Fixing one's gaze on my hanging jaw, it is not worth much. Duolong'a cites the Mencius, Gaozi Shang: Those who only focus on eating and drinking are looked down upon by people.

六二：顛頤【句】，拂經于丘頤，征凶。卦惟二陽，皆非二之正應。夫頤卦之義，自上求下為顛，自下求上為拂。二居下卦之中，比於初陽，是為顛頤；上卦為艮，艮為山象邱，上頤不動如山之止，是為邱頤，二往求之，是為拂經。經，吭也，《莊子》所謂熊經鳥伸是也。居震動之間而拂經若此，亦失頤養之正，前征凶矣。象曰：六二征凶，行失類也。二宜從初，前行往上，失其同類也。

The line statement for the second line says: turning upside down to seek sustenance downward; going against the usual way to seek sustenance from the upper nine, which is like a mountain, and moving forward brings misfortune. Duolong'a says: in the hexagram there are only two yang lines, neither of which is the proper corresponding line to the six in the second. Following the meaning of the hexagram Yi, seeking sustenance from above downward is called 'turning upside down', and seeking sustenance from below upward is called 'contrary'. The six in the second is in the middle of the lower trigram, closely adjacent to the nine at the beginning, which is 'turning upside down' (diyan). The upper trigram is Gen, which represents a mountain, and the image of a hill is taken from it. The upper nine is like a mountain that is still and unmoving, which is 'hill sustenance' (qiu yi). The six in the second crossing over the nine at the beginning to seek it is 'contrary to the usual way' (fujing). 'Jing' refers to the throat. The 'bear stretching and bird stretching' mentioned in the 'Zhuangzi·Keqi' refers to this 'jing' character. The six in the second is in the midst of the dynamic trigram Zhen, yet it goes against the usual way of the throat, thus losing the proper way of sustenance, and moving forward brings misfortune. The 'Small Image Commentary' says: the six in the second moving forward brings misfortune, because it loses its kindred. Duolong'a says: the six in the second should follow the nine at the beginning, but it goes upward to attach itself to the upper nine, thus losing its own kindred.

六三：拂頤，貞凶，十年勿用，無攸利。三為震終，震動之極，以求上養，亦拂頤也。雖與上為正應，上為艮止，不應三求，三轉失頤養之正。三至五為互坤，坤為十年，必歷坤之盡始與上遇，則是十年勿用矣。不能自養，徒仰求人，遲之又久，仍無應者，幾何不飢餓而死？無攸利也。象曰：十年勿用，道大悖也。頤養之道，待至十年，大悖故凶也。

The line statement for the sixth line says: Violating the way of nurturing, even if one remains upright, it is ominous. For ten years, it will not be of use, and there is no benefit. Duolong'a says: The sixth line is at the end of the Zhen trigram, indicating extreme restlessness, yet it still seeks nourishment from the top nine. This is also called 'rejecting the nourishment'. Although the sixth line corresponds with the top nine, the top nine belongs to Gen trigram and represents stillness, and does not respond to the seeking of the sixth line. Thus, the sixth line loses the proper way of nurturing. From the third line to the fifth line forms the mutual trigram Kun, and the number of Kun is ten years. One must complete the entire process of Kun before meeting the top nine, which is why it is said 'for ten years it will not be of use'. If one cannot sustain oneself and constantly relies on others, delaying and delaying yet still receives no response, how can one not starve? Therefore, there is no benefit. The Small Image Commentary says: For ten years it will not be of use, which greatly violates the correct way. Duolong'a says: To wait ten years for nurturing is a great violation, hence it is ominous.

六四：顛頤吉，虎視眈眈，其欲逐逐，無咎。四為艮止之初，是不急於求養者。雖下應初九，亦為顛頤，而擇食有漸，如虎視然。蓋艮為虎，卦體象大離，離目眈眈，視不一視也，眈眈，下視貌。虎視則有欲，而欲則逐逐有漸，不欲遽急也。逐逐，劉氏作跾跾，荀氏作悠悠，遠也，言志悠遠也。求養如此，是得頤之正者，故無咎。象曰：顛頤之吉，上施光也。初九陽光上施以養四。

The line statement for the fourth line says: To seek sustenance by turning downward in reverse, is auspicious; like a tiger staring intently, its desire is orderly and calm, without error. Duolong'a says: The fourth line is at the beginning of the mountain (Geng) trigram, which represents stillness, so it does not urgently seek sustenance. Although it corresponds downward with the first line, it is still considered 'reversed nourishment.' However, its method of taking sustenance is orderly, like a tiger staring intently. The mountain trigram is taken as a tiger, and the overall hexagram resembles an enlarged fire (Li) trigram, which is taken as the eye. 'Dān dān' refers to looking down intently, gazing repeatedly rather than just once. The tiger stares because it has desire, and its desire 'zhu zhu' proceeds step by step, without being hasty. 'Zhu zhu' is interpreted by Liu Biao as 'yōu yōu' and by Xun Shuang as 'you you,' both meaning distant, indicating a far-reaching aspiration. Seeking sustenance in this way conforms to the correct way of the Yí hexagram, hence there is no error. The Small Image Commentary says: The reversed nourishment is auspicious because the light is shed downward. Duolong'a says: This is the sunlight from the first line being directed upward to nourish the fourth line.

六五：拂經，居貞吉，不可涉大川。五不能自養，以求上養，是亦拂其經吭者。第五居艮中，口容能止，雖陰柔無才，上求賢輔，守正以居之，頤養之吉也。夫卦有二陽，上為陽，下亦為陽，但上與五比，又處高位，是為賢人；下非五應，又與五遠，位又至卑，是為萬民。求賢則足以養大體，求民僅可以養口腹。且求初九，必須歷下三陰而始得遇，水陰象，是為大川，不可涉之。言五居以求上為貞，下求於初非貞也，頤養貴正，蓋如此。象曰：居貞之吉，順以從上也。五比上遠初，下來則逆，上往則順也。

The line statement for the fifth line says: going against the usual way, staying in a proper position and being tranquil brings good fortune, but one cannot cross a great river. Duolong'a says: the fifth line cannot support itself, it needs the support of the ninth at the top. This is also going against its own throat's usual way. However, the fifth line is in the middle of the mountain trigram, so its mouth can be restrained and it does not act recklessly. Although it is yin and lacks ability, it understands the need to seek the help of a virtuous person above, staying in a proper position and being tranquil, which is the good fortune of nurturing. In the hexagram there are two yang lines, the ninth at the top and the ninth at the beginning are both yang. But the ninth at the top is close to the fifth line and is in a high position, representing a virtuous person. The ninth at the beginning is not the corresponding line to the fifth line, and is far from it, being in a very low position, representing the common people. Seeking help from the virtuous person is enough to nurture the main aspects, which refers to the mind and virtue. Seeking help from the common people can only provide sustenance for the body. Moreover, to reach the ninth at the beginning, one must cross over the three yin lines below, and yin lines are symbolic of water, which represents a great river, so it is not possible to cross. This means that the fifth line's proper way is to stay in a proper position and seek help from above. Going down to seek the ninth at the beginning is not proper. The way of nurturing is valuable because it is proper, and this is the meaning. The Small Image Commentary says: staying in a proper position brings good fortune because it follows above. Duolong'a says: the fifth line is close to the ninth at the top but far from the ninth at the beginning. Going down is against the way, while going up is in accordance with the way.

上九：由頤，厲吉，利涉大川。卦之上下二陽，以為頤之上下頦，上為艮止，下為震動，動靜攸分，而吉凶以判。動則求養，而靜則待養；求養則養仰於人，不得人養，恐有飢餒之患；待養則能自養，自養有權，則得頤養之貞。上陽如頤之上頦，此頤之由也。上位愈高，則心愈慎，故曰厲吉。又曰涉大川者，涉中四陰也。蓋兩頦乃克飲食，且輔車有相依之義，賢人有待養之德，下涉求初，上之利也，故曰利涉大川矣。象曰：由頤厲吉，大有慶也。慶得頤養之正也。

The line statement for the top nine says: The nourishment of the world comes from him, being cautious and fearful brings good fortune, and it is advantageous to cross a great river. Duolong'a says: In the hexagram, the two upper and lower yang lines serve as the upper and lower jaws of the trigram Yi. The upper jaw belongs to Gen and is still, while the lower jaw belongs to Zhen and is active. The movement and stillness are divided, and so are the good and bad fortune. The active side seeks nourishment, while the still side waits for nourishment. Seeking nourishment depends on others, and if others do not provide it, one may suffer from hunger. Waiting for nourishment allows one to nourish oneself, and having the initiative in self-nourishment leads to proper nourishment. The top nine yang line is like the upper jaw of Yi, from which the nourishment of the entire hexagram comes, hence 'by Yi'. The higher the position, the more one must be cautious, hence 'dangerous but good fortune'. It also says 'crossing a great river', referring to crossing over the four yin lines in the middle. The upper and lower jaws must come together to chew food, and the jawbone and cheekbone are naturally interdependent. The virtuous person also has the virtue of waiting for nourishment. To move downward and seek help from the initial nine is the advantage of the top nine, hence 'advantageous to cross a great river'. The Small Image Commentary says: By Yi and dangerous but good fortune, there is great joy. Duolong'a says: The joy comes from having obtained the proper path of nourishment.