The Hexagram of Permanence

【巽下震上，中互兌乾】泰：恆為三陽三陰卦，自泰來。荀氏曰：乾氣下終，始復升上居四也；坤氣上終，始復降下居初也。虞氏曰：泰乾初之坤四。蜀才曰：此本泰卦六四降初，初九升四。恆，亨，無咎，利貞，利有攸往。情慾之感，少者為甚，故少男少女兩合之卦曰咸。至於有室有家，已非一日，內外交助，始終無間，則宜歸諸長者，故巽下震上之卦名恆。恆惟亨通乃得無咎；恆又利於貞正，惟正始恆也；恆又利於攸往，攸往利乃亨、無咎也。

The lower trigram of the Hexagram of Constancy is Xun (Wind), and the upper trigram is Zhen (Thunder). The lines two to four form the trigram Dui (Lake), and the lines three to five form the trigram Qian (Heaven). This hexagram comes from the Hexagram of Great Passage: the Hexagram of Constancy is composed of three yang lines and three yin lines. Xun Shuang said that the trigram Qian (Heaven) of the Hexagram of Great Passage descends to the bottom and reaches its limit, then rises again to the fourth line; the trigram Kun (Earth) ascends to the top and reaches its limit, then descends again to the first line. Yu Fan said that this is the Hexagram of Great Passage with the line Nine at the Beginning of Qian moving to the fourth line of Kun. Shu Cai said that this hexagram originally comes from the Hexagram of Great Passage with the line Six in the Fourth moving down to the first line and the line Nine at the Beginning moving up to the fourth line. The Hexagram Statement says: Constancy, smooth, no fault, advantageous to maintain the correct path, advantageous to go forward. Duolong'a explained: emotional responses are most intense in youth, so the hexagram of mutual attraction between a young man and a young woman is called Xian. But when they get married and establish a household, it is not something that can be done in a day or two. They support each other internally and externally, and maintain a continuous relationship, so it is appropriate to associate this with the older generation. Therefore, the hexagram of Constancy is named with Xun (Wind) in the lower position and Zhen (Thunder) in the upper position. Constancy must be smooth in order to have no faults; constancy also benefits from maintaining the correct path, because only by starting on the right path can constancy be achieved; constancy also benefits from going forward, because smooth progress allows for constancy without faults.

彖曰：恆，久也。剛上而柔下，雷風相與，巽而動，剛柔皆應，恆。恆亨無咎，利貞，久於其道也。天地之道，恆久而不已也。利有攸往，終則有始也。日月得天而能久照，四時變化而能久成，聖人久於其道而天下化成。觀其所恆，而天地萬物之情可見矣。恆者何？久也。卦自泰來，以泰之初往上居四，是為剛上；以四之柔下來於初，是為柔下。剛宜升上，柔宜降下，如是則尊卑有序，故能久。剛上則變坤為震，柔下則變乾為巽，震雷巽風，兩相親與，雷起風從，風行雷應，如是則聲氣相通，故能久。且以卦德言之，則為巽順以動；以卦體言之，則又剛柔相應。凡此皆可久之道也，故曰恆久也。

The Commentary on the Judgment says: "Heng" means constancy. The strong lines ascend, the yielding lines descend, thunder and wind support each other, the yielding is also active, and the strong and yielding lines correspond with each other. This is Heng. Heng is smooth, without fault, and favorable to maintaining the right path, because it can maintain its constant adherence to the right path. The way of heaven and earth is constant and unceasing. "It is favorable to go somewhere" because the end of one phase is the beginning of another. The sun and moon follow the way of heaven and earth, thus being able to shine constantly; the four seasons change in succession, thus being able to constantly generate all things. The sage maintains his way constantly, thus achieving the success of the world's education. Observing what is constant in a single thing or event, one can see the actual nature of heaven and earth and all things. Duolong'a explains: "Heng" is what? It is constancy. This hexagram comes from the hexagram Tai. The line Nine at the Beginning of Tai moves up to the fourth position, which is "the strong above"; the original fourth line, which was yielding, moves down to the first position, which is "the yielding below." The strong should ascend, and the yielding should descend; thus, the hierarchy is properly ordered, so it can be constant. When the strong line ascends, the lower trigram K'un becomes Zhen (Thunder); when the yielding line descends, the upper trigram Qian becomes Xun (Wind). Zhen is Thunder, Xun is Wind, and the two support each other: when thunder sounds, wind follows, and when wind moves, thunder responds. Thus, their sounds and energies are connected, so they can be constant. Furthermore, from the nature of the hexagram, it is yielding and then active; from the structure of the hexagram, the six lines correspond one by one between the strong and the yielding. All these are ways of constancy, so it is said, "Heng, means constancy."

恆為震巽，長男長女相與為配，固屬常道；而恆由泰來，下升上降，乾天坤地推行不已，夫婦之道即天地之道也，故曰亨、無咎、利貞也。乾坤為天地，亦為終始。虞氏曰：乾為始，坤為終。以泰之乾居坤之初，是坤中有乾，即終則有始，故曰利有攸往也。推之日月之照、四時之成、聖人之治化，無一不要於久，是在觀者得其情矣。

Duolong'a continued: The Hexagram of Constancy is composed of Zhen and Xun, representing the Elder Son and the Elder Daughter, which is originally the normal way of human relationships. Moreover, the Hexagram of Constancy comes from the Hexagram of Great Passage, with the lower line moving up and the upper line moving down, the Heaven and Earth alternating and never ceasing. Thus, the way of husband and wife living together is the way of Heaven and Earth. Therefore, the Hexagram Statement says "smooth," "no blame," and "favorable for uprightness." Heaven and Earth not only symbolize Heaven and Earth but also symbolize the beginning and the end. Yu Fan said: Heaven represents the beginning, and Earth represents the end. In the Hexagram of Great Passage, the line of Heaven moves to the first position of Earth, meaning that Earth contains Heaven, that is, the end is also the beginning. Therefore, it says "favorable to go somewhere." From this, we can extend to the illumination of the sun and moon, the generation of the four seasons, and the governance and education of sages; none of these does not take "duration" as essential. The key lies in whether the observer can realize this truth.

象曰：雷風，恆。君子以立不易方。宋氏曰：雷以動之，風以散之，二者常相薄而為萬物用，故君子象之，立身守節而不易道也。虞氏曰：乾為立，坤為方，變為震巽，中有互乾，乾之立猶見；巽得坤初，震得乾初，以初易初，原位猶存，是不易方也。

The Great Image Commentary says: Thunder follows the wind, which is the meaning of the Hexagram of Constancy; the gentleman takes this as a model, establishing his position and not changing his direction. Duolong'a cites Song Zhong's words: Thunder is used to stir up all things, wind is used to scatter all things, both often press and stimulate each other to serve the myriad things, so the gentleman takes this image, maintaining his integrity and not changing the path he holds. Yu Fan explains from the hexagram image: Qian represents 'establishment', Kun represents 'direction', after the Hexagram of Great Passage transforms into the Hexagram of Constancy, it becomes Zhen and Xun, but the lines three to five still mutually form Qian, showing that 'Qian's establishment' remains; Xun takes the first line of Kun, Zhen takes the first line of Qian, exchanging the first lines with each other, the original positions are still retained, which is called 'unchanging direction'.

初六：浚恆，貞凶，無攸利。浚，古文作浚，深也。人事貴有其漸，以漸而進，乃能由淺及深。初自泰坤之四來居巽初，易坤迷為巽躁，是不為巽之伏而為巽之入也，故曰浚恆。夫恆以持久，必至於浚，而在初即欲浚，則銳進速退，必不能恆，貞固以求之，凶、無攸利矣。象曰：浚恆之凶，始求深也。恆以求之，由漸至深；然始即求深，則必廢於半途而失其恆矣。

The line statement of the first line says: Starting off by deeply seeking constancy, and persisting in this way leads to danger and brings no benefit. Duolong'a explains: The character '浚' was written as '浚' in ancient texts, meaning deep. Human affairs value gradual progress, advancing step by step, so as to go from shallow to deep. The first line comes from the fourth line of the upper trigram Kūn in the Tai hexagram, moving to the first line of the Xun trigram. It replaces Kūn's '迷' (confusion) with Xun's '躁' (impetuousness), thus not taking the aspect of Xun's '潜伏' (latent), but rather its '深入' (deep penetration), hence called '浚恒'. The way of constancy relies on long-term perseverance, eventually reaching depth naturally; but starting at the first line and urgently digging deep is like rushing forward quickly and then retreating, which cannot be sustained. The more one insists on this kind of seeking, the more dangerous and unbeneficial it becomes. The Small Image Commentary says: The reason '浚恒' is dangerous is because it starts by seeking depth. Duolong'a further explains: The practice of constancy is accumulated gradually from shallow to deep. Starting off by seeking depth will inevitably lead to failure midway, and thus lose the essence of 'constancy'.

九二：悔亡。二為陰位，陽剛居之，似有悔；然恆久之道非陰柔所能勝也，故悔亡。象曰：九二悔亡，能久中也。惟剛故悔亡，實惟中故恆久也。九三：不恆其德，或承之羞，貞吝。三居內卦外卦之間，又為巽之終，巽為躁卦，泰乾為德，變為巽之進退不果，故不恆其德也。二、四為陽，三不能比而承之；上為正應，而三為二陽所牽引，又不能應而承之。所承者眾而皆不能相比應，故可羞。德無常而羞亦無常，故云或。人無恆德，至於不知羞所自來，貞守舊轍，吝疵不免矣。象曰：不恆其德，無所容也。羞來無方，無地自容，不恆者宜知所戒矣。

The line statement for nine in the second says: regret disappears. Duolong'a explains: the second line is originally a yin position, but is occupied by a yang line, which seems to call for regret. However, the path of constancy is not something yin can bear, so regret disappears instead. The Small Image Commentary says: the regret of nine in the second disappears because it can remain in the center for a long time. Duolong'a clarifies: mere strength is not enough to cause regret; what makes it possible to be constant is 'residing in the center'. The line statement for nine in the third says: one cannot maintain one's virtue constantly, sometimes leading to disgrace, and persisting in this way will inevitably result in regret. Duolong'a explains: the third line is located at the boundary between the inner and outer trigrams, and is also the uppermost line of the Xun trigram. The Book of Changes says that Xun 'eventually becomes the Zao trigram', which signifies restlessness. The Tai trigram originally symbolizes virtue, but once it becomes Xun, it becomes indecisive, hence 'not maintaining constant virtue'. The second and fourth lines are both yang lines. Nine in the third cannot be closely connected with them, and can only be supported from above. The sixth line at the top is its proper corresponding line, but nine in the third is pulled by the two yang lines above and below, making it unable to correspond and connect with the sixth line. It has many things to connect with, yet none can be truly closely connected, hence the disgrace. Virtue has no fixed standard, so disgrace comes without a fixed time, which is why the line statement uses the word 'or'. When a person lacks constant virtue, they even do not know where disgrace comes from, yet still persist in old ways, inevitably leading to regret and flaws. The Small Image Commentary says: not maintaining constant virtue leads to being unable to find a place to stay. Duolong'a elaborates: disgrace comes without direction, leaving one with nowhere to hide; those who cannot maintain constancy should take this as a warning.

九四：田無禽。四在泰為坤，坤地稱田；今易為震，震為麋鹿，象禽，而居互兌之中，兌為脫，是禽已脫去矣，故曰無禽。欲田而無禽可獲，猶之慾恆而無其道也，雖欲立功無由矣。象曰：久非其位，安得禽也。陽似能恆，而居偏位，故曰久非其位也。

The fourth line statement says: "Going hunting but failing to catch any game." Duolong'a explains: In the Qian (Heaven) hexagram, the fourth line belongs to Kun (Earth), which represents the field. Now it has transformed into Zhen (Thunder), which symbolizes deer, representing game. Moreover, it is located in the center of the mutual hexagram Dui (Lake), which has the meaning of "escape." Therefore, the game has escaped, hence the statement "no game." Trying to hunt but failing to catch any game is like trying to be consistent but failing to find the path of consistency, or striving for great achievements but being unable to start. The Small Image Commentary says: Remaining in a position that is not one's own for a long time, how can one catch game? Duolong'a adds: The fourth line is a yang line, which appears to have the ability to endure, but it is in an improper and uncentral position, hence the statement "longing for a position that is not its own."

六五：恆其德，貞，婦人吉，夫子凶。五為泰坤之中，坤德為順，柔而得中，故恆可守。然五為陽位，以陰居之，婦人陰象，婦德宜柔，故吉；今易為震，震為長男，乃夫子矣，夫子之德宜剛，柔非其類，故凶也。象曰：婦人貞吉，從一而終也；夫子制義，從婦凶也。從一而終，婦人之恆，蓋惟柔故能恆，故以居陰為貞。若夫子則當以義淑身，以義制事，倘為婦惑，優柔不斷，幾見惟婦言是用可以久安而不喪亡者。上六：振恆，凶。振，動也。蓋惟靜則恆，動則不恆。上居震位之終，為動之極，失恆道矣，故凶。象曰：振恆在上，大無功也。

The Line Statement of the fifth line says: To maintain one's virtue for a long time, to abide by the correct path; it is auspicious for a woman, but ominous for a man. Duolong'a says: The fifth line is originally the central position of the upper trigram in the Qian (Heaven) trigram of the Tai (Peace) hexagram. The virtue of the earth trigram is to be yielding, gentle, and in the center, so this constancy can be maintained. However, the fifth position is a yang position, yet it is occupied by a yin line: a woman symbolizes yin, and a woman's virtue should be gentle and yielding, hence it is auspicious. Now this position has become Zhen (Thunder), which represents the eldest son, meaning 'the husband,' the adult man. A man's virtue should be strong and vigorous; being overly yielding is not suitable for him, hence it is ominous. The Small Image Commentary says: A woman attains auspiciousness by maintaining constancy through following one person all her life; a man should decide matters according to righteousness, and following a woman leads to ominousness. Duolong'a explains further: To be constant throughout life is the virtue of a woman; precisely because she is yielding, she can be constant, hence it is appropriate for her to be in a yin position. As for a man, he should cultivate himself through righteousness and decide matters according to righteousness; if he is misled by a woman and hesitates, where have we ever seen someone who follows a woman's words and remains long and safe without downfall? The Line Statement of the sixth line at the top says: To seek constancy through constant movement, is ominous. Duolong'a says: 'Zhen' means movement. Only stillness can bring about constancy; once there is movement, constancy cannot be maintained. The sixth line at the top is the highest line of the Zhen (Thunder) trigram, which is the extreme of movement, having already lost the way of constancy, hence it is ominous. The Small Image Commentary says: To seek constancy through constant movement and to be at the highest position, will ultimately bring no great benefit.

【艮下乾上，中互乾巽】陰息陽消卦。此卦為巽變體，重畫巽象，巽伏也，亦有遯藏之義。遯，亨，小利貞。艮下乾上之卦，上有四陽，下來二陰，有遯象焉，故名遯。鄭氏曰：遯，逃去之名。艮為門闕，乾有健德，互體有巽，巽為進退，君子出門行有進退，逃去之象。遯其所宜遯，故亨；君子尚有可遯之時，故小利貞也。

The hexagram Dùn has the lower trigram Gen (Mountain) and the upper trigram Qian (Heaven). The intermediate trigrams contain Qian and Xun. This hexagram represents a time when yin energy gradually increases and yang energy gradually decreases. This hexagram is a variation of Xun, equivalent to drawing Xun twice; since Xun has the meaning of "concealment," it also implies retreat and concealment. The hexagram statement says: "Dùn, smooth and unimpeded, small matters are favorable for upholding correctness." Duolong'a says: "The hexagram with Gen below and Qian above has four yang lines above and two new yin lines below, symbolizing yang retreating from yin, hence the name Dùn." Zheng Xuan says: "Dùn" means to flee; Gen symbolizes gates and thresholds, Qian possesses the virtue of vigorous movement, and the intermediate trigrams also contain Xun, which indicates indecision in movement. A gentleman leaving the gate with movement that includes both advancement and retreat is the image of fleeing. Retreating when appropriate leads to smoothness; a gentleman still has the opportunity to retreat calmly, hence it says "small matters are favorable for upholding correctness."

彖曰：遯亨，遯而亨也。剛當位而應，與時行也。小利貞，浸而長也。遯之時義大矣哉！遯何以曰亨也？以陰陽畫數較之，四陽二陰，陽似無避陰之義；不知陰雖少而在內，陽雖多則在外，在內則日長，在外則日消，陰長陽消，是四陽宜避二陰也，故惟遯乃亨也。蓋遯為六月卦，陰氣尚微，陽雖在外，而五當位以與二應，陰猶不敢顯與陽敵，故陽得以因時行遯，亨通守正也。利雲小者，祇是較之三陰前進為否不利，君子貞則此時尚利耳。夫遯有時義，惟知幾者能得其時，惟守正者能得其義，故曰大也。

The Commentary on the Judgment says: The hexagram Dùn (Retreat) is able to be smooth and unimpeded because it is through retreat that it achieves success. The line nine in the fifth position, a strong yang line, is in the correct position and corresponds with line six in the second, which is a yin line. This is in accordance with the prevailing situation. "A small advantage in uprightness" is because the yin energy is gradually increasing. The timing and meaning contained in the hexagram Dùn are indeed profound. Duolong'a asked: Why does Dùn say "smooth"? If we look only at the number of yin and yang lines, four yang lines facing two yin lines, it seems that the yang lines have no reason to retreat from the yin lines. But one does not realize that the yin lines, though few, are in the inner trigram, while the yang lines, though many, are in the outer trigram. The yin energy grows day by day within, while the yang energy diminishes day by day outside. Thus, yin increases and yang decreases, so the four yang lines should retreat from the two yin lines. Only through retreat can there be success. Dùn is the sixth hexagram of the twelve hexagrams of the seasonal changes, which corresponds to June. At this time, the yin energy is still very weak. Although the yang is outside, the line nine in the fifth position is in the correct position and corresponds with line six in the second. The yin is not yet bold enough to openly oppose the yang, so the yang can retreat smoothly according to the situation, achieving both success and uprightness. The reason it is said "a small advantage in uprightness" is only in comparison: when the yin reaches the third line, it becomes the hexagram Pǐ (Obstruction), at which time even uprightness is not advantageous for the gentleman. At present, it is still somewhat advantageous. Retreat has its timing and meaning. Only those who can perceive subtle changes can grasp the timing, and only those who can uphold uprightness can grasp the meaning. Therefore, the Commentary on the Judgment praises it as "great."

象曰：天下有山，遯。君子以遠小人，不惡而嚴。山在天之下，天與山遠，遯象也。虞氏曰：乾為遠、為嚴，陰為小人，坤為惡。乾在外，故云遠小人；陰息至二，坤象未全，故云不惡。蓋君子於小人，惡之恐激而成亂，不嚴恐和而致流。

The Great Image Commentary says: There is a mountain under the heavens, which is the Dùn hexagram; the gentleman takes this as a model to retreat from petty people, without showing hatred but maintaining dignity. Duolong'a says: The mountain is beneath the heavens, and the heavens and the mountain are far apart, which is the image of retreat. Yu Fan explains the hexagram: Qian represents 'distance' and 'dignity', while the yin line represents petty people and Kun represents 'hatred'. Qian is in the outer trigram, so it says 'retreat from petty people'; the yin energy has only reached the second line, and the Kun hexagram has not yet been fully formed, so it says 'without hatred'. A gentleman dealing with petty people, if he shows hatred, may provoke disorder; if he shows no dignity, he may become too accommodating and fall into corruption.

初六：遯尾，厲，勿用有攸往。陰為小人，陽為君子。陽在下則欲其進，陰在下則恐其往，此消息卦例也。上乾為首，艮初之下為尾。虞氏曰：艮為尾。當遯之尾，則即曰厲，而即戒以勿往；蓋勿往則猶不至逼陽，君子尚可少安於遯時耳。象曰：遯尾之厲，不往何災也。言不前往，何至災陽也。

The first line statement says: Retreat to the position of the tail, danger, not suitable to go forward. Duolong'a says: A yao representing yin is a small person, a yao representing yang is a gentleman. When a yang yao is at the bottom, it is hoped that it will advance; when a yin yao is at the bottom, it is feared that it will move forward. This is the common interpretation of the message trigrams. The upper trigram is Qian at the front, like the head; the first line of Gen is at the end, like the tail. Yu Fan says Gen symbolizes the tail. Being at the end of retreating, it is said to be dangerous, and then it warns not to move forward; because not moving forward, it has not yet forced the yang yao, and the gentleman can still find a place to rest during retreat. The Small Image Commentary says: 'Retreating to the tail' is dangerous, but if not moving forward, how could there be calamity? Duolong'a clarifies: this refers to the fact that the first line does not move forward, how could it harm the yang yao?

六二：執之用黃牛之革，莫之勝說。二則陰少前進矣，於此以艮手執之，而又用牛革以固之，使之不克勝而脫去。王氏曰：說，解說也。蓋陰不再進，陽猶可少安，而遯不速也。坤為牛、為黃，陰再息則坤象見，二陰得坤體之半，故曰革。牛革，物之至堅韌者，用之以執二陰，聖人扶陽抑陰之意亦至矣。象曰：執用黃牛，固志也。固陰之志，不欲其前往，變艮為坤也。

The line statement for the second line says: Use a rope made of yellow oxhide to bind it, and no one can loosen it. Duolong'a says: When reaching the second line, the yin energy has slightly advanced forward, so using the image of Gen (Mountain), which represents the hand, to grasp it, and using oxhide to bind it firmly, so that it cannot struggle free or escape. Wang Bi says: 'Say' refers to release. When yin does not advance further, yang can still momentarily find peace, and retreat is not so urgent. The hexagram Kun symbolizes oxen and also the color yellow; when yin increases by another line, the image of Kun is fully revealed. Now, with only two yin lines, they occupy only half of the Kun structure, so only the image of 'Gee' (which means oxhide) is used. Oxhide is the most resilient material, using it to bind the two yin lines, the intent of the sage to support yang and restrain yin is thus fully expressed. The Small Image Commentary says: Using yellow oxhide to bind it is to firm up its resolve. Duolong'a explains:the so-called 'firming up the resolve' means to stabilize the resolve of the yin line, preventing it from advancing further, that is, preventing Gen from transforming into Kun.

九三：係遯，有疾厲，畜臣妾吉。三居艮末、互巽之中，是欲遯而為二陰所繫者。巽為繩，為進退不果，故云繫。陰前侵陽，為陽之疾。夫遯以繫而至有疾，危厲可知。臣妾，陰象，而艮又為閽寺，為臣；艮下伏兌，為妾。三以一陽畜養二陰，不惡而嚴，寬以包容之，不至激成亂階，亦云吉矣，此以不遯為遯者。象曰：係遯之厲，有疾憊也；畜臣妾吉，不可大事也。憊，困也。不可大事，言宜因事行權，使小人不為亂以害君子耳。

The line statement for the third line says: being restrained in retreat, there is danger of illness; using it to raise servants and concubines is auspicious. Duolong'a explains: the third line is at the top of the mountain trigram, and also in the middle of the interacting trigram wind. This is the situation of someone who wants to retreat but is held back by two yin lines. Wind symbolizes rope and also signifies indecisiveness in advance and retreat, hence the term 'bound'. Yin lines advancing to press upon yang lines become the illness of yang. Retreating while being bound to the point of illness indicates danger. 'Servants and concubines' symbolize yin; mountain also symbolizes the gatekeepers and attendants, which belong to the category of ministers; beneath mountain lies the trigram lake, which represents a young woman, belonging to the category of concubines. The third line, with a single yang line, raises two yin lines, achieving 'not being harsh yet strict', and generously accommodating them, thus avoiding the cause of disorder and chaos. This can be considered auspicious — it is using the method of 'not retreating' to achieve retreat. The Small Image Commentary says: the danger of 'being bound in retreat' lies in illness and being in困境; 'raising servants and concubines is auspicious' means that one should not undertake great matters. Duolong'a explains: 'exhausted' means being inpredicament; 'not suitable for great matters' means that at this time, one should only deal with matters as they come, be flexible and adaptable, so that the petty people do not cause trouble or harm to the virtuous.

九四：好遯，君子吉，小人否。遯之為義，利於遠者，故內卦以繫戀多危，外卦以寬裕得吉。四雖應初，而已在外，是遯之好者。虞氏曰：乾為好。夫君子之遯，原非得已，由於運會將否，乃始退避而去。蓋陰再進則卦為否，故曰否。觀其甘心隱淪，似否在君子；不知國喪邦亡，小人咸罹奇禍，君子轉得自全，是君子因遯而吉，小人乃以身當否。小人勿以君子之遯而遽意得也。明著戒辭，抑陰之旨見矣。象曰：君子好遯，小人否也。

The line statement for the fourth line says: A good retreat, the gentleman is auspicious, the petty person is blocked and obstructed. Duolong'a says: The essence of retreat is to go far, so the third line of the inner trigram is dangerous because it is attached and reluctant, while the third line of the outer trigram is auspicious because it is broad and open. Although the fourth line is in correspondence with the first line, it is already in the outer trigram, so it is considered a good retreat. Yu Fan says: Qian represents 'good'. A gentleman's retreat is originally due to being forced by circumstances, because the time is about to become blocked, so he departs to avoid it. When the yin energy advances one more line, the hexagram becomes 'Pu', so the line statement says 'Pu'. On the surface, it seems the gentleman is content to disappear, as if 'Pu' has fallen upon the gentleman; but in reality, once the country is destroyed and the state is ruined, the petty people suffer strange calamities, while the gentleman is able to preserve himself. This shows that the gentleman is auspicious because of his retreat, while the petty people are the ones who truly bear the 'Pu'. The petty person should not rush to gain advantage because the gentleman retreats. The line statement clearly expresses a warning, and the principle of restraining the soft and yielding is evident. The 'Small Image Commentary' says: The gentleman retreats well, while the petty person is blocked and obstructed.

九五：嘉遯，貞吉。五為君位，而易因卦取象，君無遯義，故亦以遯者言之。居中得正，陽剛有守，此遯之嘉美者。乾為嘉，故曰嘉遯。雖下與二應，而已處三四之外，故吉。象曰：嘉遯貞吉，以正志也。二以陰柔，故志曰固；五為陽剛，故志曰正。固志者，有執之者也；正志者，不宜繫於二也。上九：肥遯，無不利。肥，饒裕也。虞氏曰：乾盈為肥。二陰不及上，故上得肥遯，無不利。象曰：肥遯無不利，無所疑也。卦為兼畫之巽，巽為疑。上居二應之外，則遯愈遠，故無疑而裕於遯也。

The line statement of the fifth line says: beautiful and good retreat, maintaining the right path leads to good fortune. Duolong'a explains: the fifth line is the position of the ruler, but the Zhou Changes take images according to the hexagram. A ruler has no meaning of retreat, so here it is regarded as retreat for a person. The fifth line is in the center and upright, yang and virtuous, this is the most beautiful and good kind of retreat. Qian symbolizes 'Jia', so it is called 'Jia Duan'. Although it descends and corresponds with the second line, it is already beyond the third and fourth lines, so it is good. The small image commentary says: 'Jia Duan, uprightness leads to good fortune', because the mind is upright. Duolong'a explains: the second line is yin and soft, so talking about its will is called 'Gu', meaning being held back by others; the fifth line is yang and strong, so talking about its will is called 'Zheng'. 'Gu will' means being tied up by others; 'Zheng will' means not being tied up by the second line. The line statement of the top line says: retreating with ease and comfort, there is no disadvantage. 'Fei' means abundant and spacious. Yu Fan says: when the Qian energy is full, it is called 'Fei'. Two yin lines are not yet able to reach the top line, so the top line can retreat with ease and comfort, there is no disadvantage. The small image commentary says: 'Fei Duan, no disadvantage', because there is no doubt in the mind. Duolong'a explains: this hexagram is formed by overlapping the Xun hexagram, and Xun symbolizes doubt; the top line is outside the corresponding relationships between the first and fourth lines, and between the second and fifth lines, so it retreats further, thus having no doubt and being at ease in retreat.

【乾下震上，中互兌乾】陽息陰消卦。此卦為兌變體，重畫兌象，兌為羊，故三四五上爻辭皆言羊。大壯，利貞。陽為大，陽生過中曰壯，故乾下震上之卦曰大壯。鄭氏曰：壯，氣力浸強之名。陽剛既強，即宜因強以前往，不宜退縮以居後，故利貞也。

The lower trigram of the Great Strength hexagram is Qian (Heaven), and the upper trigram is Zhen (Thunder). The intermediate trigrams contain Dui (Lake) and Qian (Heaven). This hexagram represents a time when yang energy is gradually increasing and yin energy is gradually decreasing. This hexagram is a variation of Dui (Lake), equivalent to drawing the Dui trigram twice. Dui symbolizes a sheep, so the line statements of the third, fourth, fifth, and upper lines all mention sheep. The hexagram statement says: "Great Strength, favorable to upholding the correct path." Duolong'a says: "Yang is called 'great,' and when yang energy grows more than half, it is called 'strength,' so the hexagram with lower Qian and upper Zhen is called Great Strength." Zheng Xuan says: "Strength" is the name for gradually increasing strength. When yang is already strong, one should take advantage of this strength to move forward, not retreat, hence it says "favorable to upholding the correct path."

彖曰：大壯，大者壯也。剛以動，故壯。大壯利貞，大者正也。正大而天地之情可見矣。卦何以曰大壯也？蓋此卦下有四陽，上僅二陰，是陽多於陰，而陽在內又有日長之幾，日長則力日強，故壯。夫陽大陰小，所云大者，由於陽盛。且乾德為剛，震德為動，剛以動，陰消可以立待，故曰大壯也。而又云利貞者，謂陽得正也。蓋大壯為二月卦，天地至此，萬物滋生，較之一陽初息僅見天心、二陽上息僅見天命，其象懸殊矣。見天心則祇有其機，見天命而尚隱其跡，至於見天地之情，而品物流形，各正性命，乾道之變化顯著於外，故曰利貞也。

The Commentary on the Judgment says: Great Strength, refers to the "great" being strong. It is strong because it is vigorous and active. Therefore, it is called Great Strength. "Great Strength is favorable for uprightness" means that the "great" should be upright. When it is upright and great, the true nature of heaven and earth can be seen. Duolong'a asked: Why is this hexagram called Great Strength? Because there are four yang lines below and only two yin lines above. Yang is more than yin, and yang is in the inner trigram, indicating a continuous growth. Continuous growth leads to increasing strength, hence the term "strength." Yang is considered great, yin small. The term "great" is due to the prevalence of yang energy. Moreover, the virtue of Qian (Heaven) is strength, and the virtue of Zhen (Thunder) is movement. Being strong and active, the retreat of yin is imminent, hence it is called Great Strength. The reason it is also said "favorable for uprightness" is because the yang lines are in the correct position. Great Strength is the second month hexagram in the twelve hexagrams of the cycle of the seasons. At this time, heaven and earth reach a point where all things begin to sprout. Compared to the hexagram Fu (Return), which has only one yang line and shows only the "heavenly heart," and the hexagram Lin (Approach), which has two yang lines and shows only the "heavenly mandate," the situation is already very different. Seeing the "heavenly heart" is only seeing a small sign of life, seeing the "heavenly mandate" still hides the form. When one can see the "nature of heaven and earth," all things take shape and spread out, each establishing its own nature and order. The changes of the Qian (Heaven) path are clearly manifested externally, hence it is said "favorable for uprightness."

象曰：雷在天上，大壯。君子以非禮弗履。雷出於地而升於天，大壯象也。卦丁二月，乾為四月，丁夏令，夏令屬火，於德為禮，震足履乾，故曰非禮弗履也。初九：壯于趾，征凶，有孚。此為陽息卦，乾消坤也。初消一陰，下猶為震；今陽息已至四，四亦為震。震足稱趾，是欲因壯趾前征焉。夫陽在下不宜妄往，倘以乾健行之則凶。陽剛內實，是為有孚。有孚鮮濟，於以【脫見字】壯之不可恃也。象曰：壯于趾，其孚窮也。初與四兩陽不應，有孚無應者，前征則所失大矣。

The Great Image Commentary says: Thunder resounds in the sky, which is the image of Great Strength; the gentleman takes it as a model, and does not act against propriety. Duolong'a says: Thunder originates from beneath the earth and rises to the sky, which is the image of Great Strength. This hexagram corresponds to the month of February, while the trigram Qian corresponds to the fourth month. The fourth month is the beginning of summer, and summer belongs to the element of fire in the Five Phases. In the Five Constants, this corresponds to 'propriety'. The trigram Zhen symbolizes the foot, and the foot is placed upon Qian, hence it is said 'without propriety, one does not walk'. The line statement of the first line says: Strength is manifested in the toes, going out to war brings misfortune, but there is sincerity in the heart. Duolong'a says: This is the hexagram of growing yang. Qian is eliminating Kun. The first line eliminates one yin, and the lower trigram remains Zhen at the beginning. Now yang has grown to the fourth line, and the fourth line also becomes Zhen. Zhen symbolizes the foot, and the front part of the foot is the toe, showing that it is trying to advance by relying on the strength of the toes. Yang in the lowest position is not suitable for rash action. If one uses the strength of Qian to force ahead, it will be dangerous. Yang is strong and internally full, which is 'having sincerity'. However, having sincerity alone is rarely enough to achieve success. Therefore, it is evident that strength is unreliable. The Small Image Commentary says: 'Strength in the toes', its sincerity has reached its limit. Duolong'a explains: The first line and the fourth line are both yang lines, and they do not correspond with each other. There is sincerity but no one to correspond, yet one still pushes forward, resulting in great loss.

九二：貞吉。卦義在陽上息，權歸於四，下三爻皆宜靜守。初以偏位壯趾，故凶；二以得中守正，則吉。象曰：九二貞吉，以中也。九三：小人用壯，君子用罔，貞厲。羝羊觸藩，羸其角。三為乾終，又居陽位，此壯之極者，欲用壯矣。京氏曰：壯一也，小人用之，君子有而不用。小人尚力，故用壯前往，強暴以陵人；若君子則以養氣為剛，以守道為勇，不以用壯為能也。罔，無也。倘以壯為可恃，不以君子為法而惟小人是效，雖正亦危。蓋三至五為互兌卦象，又為兼畫之兌，兌為羊，以乾剛成兌則為羝，羝，牡羊也。上震為蒼筤竹、為萑葦，象藩。羊用壯觸藩，必羸其角。鄭氏、虞氏作累，綴繫也。是用壯者轉失其壯，壯固不可妄用矣。象曰：小人用壯，君子罔也。

The line statement for the second line says: "Maintaining the right path leads to good fortune." Duolong'a says: The meaning of this hexagram lies in the upward growth of yang energy, with authority resting in the fourth line, and the lower three lines should remain quiet and hold on. The first line is in an improper and non-center position, striving to act forcefully with its toes, thus resulting in misfortune; the second line is in the center and maintains the right path, thus leading to good fortune. The Small Image Commentary says: The second line achieves good fortune by maintaining the right path because it is in the center. The line statement for the third line says: The petty person uses strength, while the superior person does not; if one persists in this, there is danger. A male sheep tries to push against a fence, and gets its horns entangled. Duolong'a says: The third line is the top line of the Qian hexagram, and it is in a yang position, which is the extreme of strength, eager to use force. Jing Fang says: Strength itself is the same, but the petty person uses it, while the superior person does not. The petty person values physical strength, thus relying on strength to advance, using violence to oppress others; the superior person considers cultivating righteousness as strength and upholding virtue as courage, not taking force as a skill. "Wang" means nothing. If one thinks that strength can be relied upon, and does not follow the superior person but instead learns from the petty person, even if one maintains the right path, there is still danger. Lines three to five form the hexagram Dui together, and the entire hexagram is also a double Dui, which symbolizes a sheep. Dui symbolizes a sheep, and a Dui formed by the strength of Qian is "Di," which means a male sheep. The upper trigram Zhen symbolizes young bamboo and reeds, just like a fence. A male sheep trying to push against a fence will inevitably get its horns entangled. Zheng Xuan and Yu Fan wrote "Ling" for the character "Ling," meaning entanglement or binding. This shows that those who act forcefully lose their strength, and strength should not be used recklessly. The Small Image Commentary says: The petty person uses strength, while the superior person does not.

九四：貞吉，悔亡，藩決不羸，壯于大輿之輹。此為陽息陰消卦，陽息至四，則陽不宜中止，是宜前往以消陰也，故勸之進曰：貞吉矣，悔亡矣，不必鑑三之羝羸其角也。震雖為藩，前當互兌之口，兌為毀折，是藩已決。且坤為大輿，輹，車軸縛也，坤索乾之一陽為震，是輿已有輹。大輿有輹，則輿倍壯，恃此以往，無所阻矣。象曰：藩決不羸，尚往也。

The statement of the fourth line says: By maintaining the correct position one gains good fortune, regret disappears; the fence has been broken through, the horn is no longer entangled, and strength is shown in the binding of the large cart's axle. Duolong'a says: This is a hexagram of increasing yang and decreasing yin. When yang reaches the fourth line, it should not stop halfway, but continue forward to eliminate yin. Therefore, the line statement advises proceeding forward: by maintaining the correct position one gains good fortune, regret disappears, and there is no need to be cautious about the lesson from the third line where the ram's horn was entangled. Although zhen symbolizes the fence, it is directly facing the mutual body dui's mouth, and dui has the meaning of breaking. Thus, the fence has been broken through. Moreover, kun symbolizes the large cart, and 'fu' refers to the leather strap used to bind the axle. Since kun receives a yang line from qian, it becomes zhen, indicating that the cart has been fitted with the strap. A large cart equipped with the strap becomes twice as strong, and with this strength, there is nothing to hinder forward movement. The Small Image Commentary says: The fence has been broken through, and the horn is no longer entangled, indicating that one should continue forward.

六五：喪羊于易，無悔。五體互兌，陽剛前進，六易為九，喪此羊于易移也。五羊宜喪，故無悔。象曰：喪羊于易，位不當也。言五為陽位，不當以陰居之。上六：羝羊觸藩，不能退，不能遂，無攸利，艱則吉。卦體為大兌，居於震上，是亦一羝羊也。震為決躁，為竹葦，是亦觸藩也。而位居於上，欲退則眾陽在後，欲遂則前無可往，故無攸利。惟不妄動，艱以自守，以待陽息，則吉也。象曰：不能退，不能遂，不詳也；艱則吉，咎不長也。震動至上，不自詳慎，故進退俱無所利；惟艱以待之，陽自上進，故咎不長有也。

The line statement of the fifth line says: Losing a sheep in the process of change brings no regret. Duolong'a explains: The fifth line is located within the trigram Dui (Lake), which is a yin trigram. A yang line advancing forward would transform the sixth line into a yang line, and the sheep would be lost in the process of change. The sheep at the fifth position was originally supposed to be lost, hence there is no regret. The Small Image Commentary says: Losing the sheep in the process of change is due to an improper position. Duolong'a explains: This refers to the fact that the fifth position is a yang position, which should not be occupied by a yin line. The line statement of the sixth line says: A male sheep butting against the fence, unable to retreat or advance, brings no benefit; though in a difficult situation, if one can maintain self-restraint, it is auspicious. Duolong'a explains: This hexagram as a whole is a large Dui (Lake), now located above Zhen (Thunder). This is also a male sheep. Zhen signifies decisiveness and restlessness, and also represents bamboo and reeds, which are the fence. Being at the top, it wants to retreat but is blocked by a group of yang lines behind; it wants to advance but has no way forward, hence 'no benefit'. Only by not acting rashly, maintaining self-restraint in difficulty, and waiting for the yang energy to continue growing, will it be auspicious. The Small Image Commentary says: Unable to retreat or advance is due to lack of caution; maintaining self-restraint in difficulty brings auspiciousness because the misfortune will not last long. Duolong'a elaborates: The restlessness of Zhen reaches the top line, and the line itself is not cautious, hence neither advancing nor retreating brings benefit; only by maintaining self-restraint in difficulty and waiting for the yang energy to naturally progress will the misfortune not last long.

【坤下離上，中互坎艮】觀：晉為四陰二陽卦，自觀來。虞氏曰：觀四之五。蜀才曰：此本觀卦九五降四，六四升五。晉，康侯用錫馬蕃庶，晝日三接。坤下離上，離日上坤地，有晉象焉，故卦名晉。晉，日出上進也。離日又象君，坤為臣，象侯。以卦體卦象觀之，有人臣荷君之寵，錫予眾多，日見親禮之象。

The lower trigram of the Jian hexagram is Kun, and the upper trigram is Li. The intermediate trigrams contain Kan and Gen. This hexagram comes from the Guan hexagram: Jian is a hexagram with four yin lines and two yang lines. Yu Fan says that the fourth line of Guan moves up to the fifth position. Shu Cai says that this hexagram originally comes from Guan, with the ninth line in the fifth position moving down to the fourth and the sixth line in the fourth position moving up to the fifth. The hexagram statement says: "Jian, a nobleman of the state receives a large number of horses as a reward from the king, and is received three times in one day." Duolong'a says: the lower trigram is Kun and the upper trigram is Li. The sun of Li rises over the earth of Kun, indicating a sign of advancement, so the hexagram is named Jian. "Jian" means the sun rises and moves forward. The sun of Li also symbolizes the sovereign, and Kun symbolizes the minister, as well as the feudal lords. From the structure and imagery of the hexagram, it shows a scene where a minister is favored by the sovereign, receives many rewards, and is gradually more honored and treated with courtesy.

彖曰：晉，進也。明出地上，順而麗乎大明，柔進而上行，是以康侯用錫馬蕃庶，晝日三接也。蓋晉者進也。下為坤地，上為離明，日出地上，以進而得明。且以觀之四進為坤之五，觀四為柔，是為柔進；五位四上，是為上行。順麗大明，由進而得，故曰進也。夫離為日，日又象君；坤為地，又為臣。臣以坤地為邑則象侯，臣有坤順之德則象康侯。陸氏曰：康，安樂也。坤侯在下，離君在上，是諸侯朝覲天子之象。而上卦在觀為巽，巽易為離，是天子當陽申巽命令，禮接康侯於白晝間有所錫予之象。卦中有互坎，坎馬為美脊，下有坤，是為蕃庶。日臨坤地則象接，坤畫三偶則象三接，故曰錫馬蕃庶，晝日三接也。

The Commentary on the Judgment says: "Jin" means advancement. Light rises from the ground, the flexible line advances and adheres to the great light, the flexible line advances to a noble position, thus it is said that the peaceful prince receives a large number of horses as a reward, and is received three times in one day. Duolong'a explains: "Jin" means advancement. The lower trigram is坤 (earth), the upper trigram is离 (light), the sun rises from the ground, relying on advancement to obtain light. Moreover, in the卦 of Guan, the fourth line advances to the fifth position of坤. The fourth line of Guan is a flexible line, which is "flexible advancement"; the fifth position is above the fourth position, which is "ascending". The flexible line adhering to the great light is precisely derived from "advancement", thus it is said "Jin, advancement". 离 symbolizes the sun, the sun symbolizes the ruler; 坤 symbolizes the earth, and also symbolizes the minister. The minister, with the earth as his territory, symbolizes the prince; the minister possessing the flexible and yielding virtue of坤 symbolizes "the peaceful prince". Lu Ji says: "Kang" means peace and happiness. The prince symbolized by坤 is below, and the ruler symbolized by离 is above, which represents the image of the prince paying homage to the Son of Heaven. Moreover, in the卦 of Guan, the upper trigram was originally 巽, which changed to离. This represents the Son of Heaven facing south towards the sun, declaring the command symbolized by 巽, and receiving the peaceful prince in the daytime with ceremony and granting him rewards. Within the hexagram, the second to fourth lines form Kan. Kan represents a horse with a strong back, and below Kan is坤, which means "many". The sun shining upon the earth represents the "receiving" image, and the three lines of坤 are all even lines, which represents the "three times receiving" image, thus it is said "granting horses in abundance, receiving three times in one day".

象曰：明出地上，晉。君子以自昭明德。鄭氏曰：地雖生萬物，日出於上，其功乃著，故君子法之而以明自昭其德。初六：晉如摧如，貞吉；罔孚，裕無咎。摧，阻也。前有互艮，艮為山，山多險阻，前進遇山，摧如象也。雖與四應，四為互坎，坎為孚，而初位猶卑，人豈遽信？是宜寬裕以處之。蓋士當初進，君相未孚，既不宜悻悻以急退，亦不宜汲汲以求售，進退以禮，自處有餘，故曰貞吉、無咎也。象曰：晉如摧如，獨行正也；裕無咎，未受命也。命，君命也。五為君，初不與之應，故曰未受。

The Great Image Commentary says: Light rises from the ground, which is the meaning of the卦晋; the gentleman takes this as a model, and displays his own bright virtue. Zheng Xuan says: Although the earth nurtures all things, its benefits become evident only when the sun rises above the ground. Therefore, the gentleman takes this as a model, and uses his own brightness to manifest his virtue. The line statement of the initial line six says: Advancing meets obstruction, but keeping to the right path brings good fortune; not being trusted, but being calm and generous brings no blame. Duolong'a says: "Crushing" means encountering obstruction. The initial line six is preceded by the interacting trigram艮, which symbolizes mountain, and mountains are full of dangers and obstructions. Advancing into the mountain is exactly the image of "crushing." Although it corresponds with the ninth line four, which is located within the interacting trigram坎, symbolizing sincerity, the initial line six is still in a very low position, so who would trust it quickly? Therefore, one should maintain a relaxed and easy attitude. A scholar who has just begun his official career is not yet trusted by the sovereign and ministers. He should not be impetuous and eager to leave, nor should he be overly eager to promote himself. Both advancing and retreating should be in accordance with propriety, and one should maintain a calm and easy demeanor, hence it is said "keeping to the right path brings good fortune" and "no blame." The Small Image Commentary says: Advancing meets obstruction, which is being alone in keeping to the right path; being calm and generous brings no blame, because it has not yet received an appointment. Duolong'a explains: "Ming" refers to the sovereign's command; the fifth line is the sovereign's position, and the initial line six does not correspond with it, hence it is said "not yet received."

六二：晉如愁如，貞吉，受茲介福于其王母。鄭氏曰：愁，變色貌。介，大也。前為互坎，坎為加憂，二前進則遇坎，愁如象也。夫五陰不應，愁如固宜；但晉為日進，終必獲吉。五為君位，為王；五為陰，為母，是五降介福，二受之矣。象曰：受茲介福，以中正也。

The line statement for the second line says: advancing with a worried expression, maintaining uprightness to gain good fortune; receiving this great blessing from the Queen Mother. Zheng Xuan says: 'Chou' refers to a changed expression, and 'jie' means great. Duolong'a says: the second line is preceded by the mutual trigram Kan, which signifies adding sorrow. When the second line moves forward, it meets Kan, which is the image of 'chou ru'. The fifth line is also a yin line and does not correspond, so sorrow is natural. However, the meaning of the hexagram Jin is that the sun rises each day, ultimately leading to good fortune. The fifth line is the position of the ruler, so it is called 'wang'; it is also a yin line, so it is called 'mu', combining to form 'Wangmu', meaning the fifth line descends great blessing which is received by the second line. The Small Image Commentary says: being able to receive this great blessing is because the second line is in the center and uprightness.

六三：眾允，悔亡。允，信也。坤為眾，三為坤，故曰眾；三又為互坎，坎為孚，故曰允。言三之晉為眾所信允也。人臣前進至為眾信，則其進無阻可知也，故悔亡。象曰：眾允之志，上行也。九四：晉如鼫鼠，貞厲。鼫鼠一名鼠□，勺鼠一名雀鼠，即田鼠，鄭氏以為碩鼠也。四體互艮，艮為鼠，鼠性晝伏；互坎為隱伏，上為離日，鼠不敢出，伏於坎穴。臣進如是，是無才能而竊取高位者，故貞厲。象曰：鼫鼠貞厲，位不當也。

The line statement for the third line says: All people are convinced, regret disappears. Duolong'a explains: "Yun" means trust. The earth trigram represents the people, and the third line belongs to the earth trigram, so it says "people"; the third line is also within the interacting trigram kan, which represents trust, so it says "yun." This indicates that the upward movement of the sixth line is accepted by all. When a subject ascends to the point where all people are convinced, there is no obstruction to his advancement, so regret disappears. The small image commentary says: The people's conviction is to move upward. The line statement for the fourth line says: Like a shi shu advancing, holding on is dangerous. Duolong'a explains: Shishu is also called shu xia, and qiao shu is also called qiao shu, which is the field mouse. Zheng Xuan believes it refers to the "shuo shu" mentioned in the Book of Songs. The fourth line is within the interacting trigram gen, which represents a mouse, and a mouse hides during the day; the interacting trigram kan represents concealment, and the upper trigram li is the sun, with daylight, so the mouse dares not come out and can only hide in the cave represented by kan. A subject advancing in this way is someone without ability who occupies a high position, so holding on is dangerous. The small image commentary says: Like a shi shu holding on is dangerous, because the position is inappropriate.

六五：悔亡，失得勿恤，往吉，無不利。五為離中，離日至此已出地上，明無不照，故雖陰居尊位，則悔亦亡。夫坎為加憂，離與坎反，曰勿恤，是不憂夫得失，而前往自吉，無不利者，蓋日出地上，愈進則愈明耳。象曰：失得勿恤，往有慶也。

The Line Statement of the fifth line says: Regret disappears, there is no need to worry about gain or loss, going forward is auspicious, and there is no disadvantage. Duolong'a says: The fifth line is the central line of the Li hexagram. The sun, representing Li, has now fully risen above the horizon, illuminating everything without any darkness. Therefore, even though a yin line is in a noble position, regret still disappears. Kan represents added worry, while Li is opposite to Kan. Therefore, it says 'do not worry' — there is no need to be anxious about gain or loss, and going forward naturally brings auspiciousness with no disadvantage; because the sun has risen above the horizon, the higher one goes, the brighter it becomes. The Small Image Commentary says: There is no need to worry about gain or loss, and going forward will bring joy.

上九：晉其角，維用伐邑，厲吉無咎，貞吝。離為牛，至於上則為角。晉已至此，無可進矣。維用離之甲冑戈兵以下伐坤邑，猶大臣勢位崇高，則宜深自抑畏，嚴飭僕從。如是則權不震主，威不殃民，雖云危厲，尚可無咎。不然，上位已極而仍貞固求晉，是知進而不知退也，吝矣。象曰：維用伐邑，道未光也。離明已盡，恐為坤邑蔽光，故伐邑以求晉道也。

The statement of the top line says: Advancing to the top, it is only suitable to use it for attacking one's own territory; although there is danger, it is auspicious without fault, but if one persists in clinging, there will be regret. Duolong'a says: Li symbolizes an ox, and when it reaches the top line, it is the ox's horn. Advancing to this point, there is no further place to go. At this time, one should only use the armor and weapons symbolized by Li to turn back and attack the territory symbolized by Kun. This is like a minister who has already reached a high position, should be cautious and restrain himself, and strictly manage his attendants and family. In this way, power will not shake the sovereign, and authority will not harm the people. Although the situation is dangerous, there will be no fault. Otherwise, if one has already reached the top and still insists on advancing, that is only knowing to advance and not knowing to retreat, which will certainly lead to regret. The Small Image Commentary says: It is only suitable to attack one's own territory, because the way of 'Jin' has not yet been fully developed. Duolong'a explains: The brightness of Li reaches its peak at the top line, fearing that the territory symbolized by Kun will block the light, so 'attacking the territory' is used to seek the way of advancement.

【離下坤上，中互震坎】臨：明夷為二陽四陰卦，自臨來。虞氏曰：臨二之三。蜀才曰：此本臨卦也，九二升三，六三降二。明夷，利艱貞。離下坤上，是離日在坤地下也。日之明為地所蔽，明夷象也，故卦名明夷。夷，傷也。明者見傷，是時不可以有為，利艱貞以處之。

The lower trigram of the Mingyi hexagram is Li (Fire), and the upper trigram is Kun (Earth). The intermediate trigrams contain Zhen (Thunder) and Kan (Water). This hexagram comes from the Lin hexagram: Mingyi is a hexagram with two yang lines and four yin lines. Yu Fan says that the second line of Lin moves up to the third position, while Sucai says that this hexagram originally comes from Lin, with the nine in the second position moving up to the third and the six in the third moving down to the second. The hexagram statement says: Mingyi, it is advantageous to maintain uprightness in hardship. Duolong'a says: the lower trigram is Li (Fire) and the upper trigram is Kun (Earth), which represents the sun of Li falling beneath the earth of Kun. The brightness of the sun is obscured by the earth, which is an image of injured brightness. Therefore, the hexagram is called Mingyi. 'Yi' means injury. The side of brightness has been injured, so at this time, one should not take action, but rather deal with the situation by maintaining uprightness in hardship.

彖曰：明入地中，明夷。內文明而外柔順，以蒙大難，文王以之。利艱貞，晦其明也；內難而能正其志，箕子以之。卦之所以名明夷者，以卦象觀之，下為離明，上為坤地；以卦德參之，內離文明，外坤柔順，中有互坎為險難。是坤地傷離之明為明夷，而險難傷坤之順亦明夷也。孔子曰：文王當日緝熙敬止，可云文明矣；徽柔懿恭，可云柔順矣；卒蒙羑里之大難，是明而見夷，文王曾以此也。利艱貞者，是體本明而以晦自處者也。五位中正，二五不應，離日內斂，光明反照，乃內有互坎，險難在內，而坎背離明，坤又為晦，故曰晦其明。孔子曰：箕子當殷末世，內難方興，披髮佯狂，不避囚奴之辱，是艱難守志，箕子曾以此也。

The Commentary on the Judgment says: Light entering the earth, this is called Mingyi. The inner part is adorned with brightness and the outer part is gentle and yielding, thus being able to endure great difficulties, as King Wen did. "Beneficial to endure hardship and maintain uprightness" means to conceal one's brightness. Facing internal dangers yet maintaining upright virtue, Ji Zi did so. Duolong'a explains: This hexagram is called Mingyi because, in terms of the hexagram structure, the lower trigram is Li (Fire), representing brightness, and the upper trigram is Kun (Earth), representing the earth. In terms of trigram qualities, the inner trigram Li represents civilization, and the outer trigram Kun represents gentleness and yielding. The middle three to fifth lines form the trigram Kan (Water), representing danger and difficulty. The earth trigram injures the brightness of the fire trigram, which is Mingyi; the danger and difficulty also injure the gentleness of the earth trigram, which is also Mingyi. Confucius said: King Wen once "gathered and brightened his virtue with reverence" (from the Book of Songs, Da Ya, Wen Wang), which can be called civilized. "Subtle gentleness and respectful reverence" (from the Book of Documents, Wu Yi), which can be called gentle and yielding. Yet he eventually suffered the great difficulty of being imprisoned in Youli, which is exactly having brightness but the brightness being injured. King Wen went through this way. The phrase "beneficial to endure hardship and maintain uprightness" means that the essence is originally bright, yet one should conceal it. The fifth line is in the center and upright, but the second and fifth lines are not in correspondence. The sun of Li is drawn inward, and the brightness shines inward. The hexagram also contains the trigram Kan, danger and difficulty are within, and Kan and Li's brightness are opposite. Kun also symbolizes darkness, so it is said "concealing brightness." Confucius said: Ji Zi was in the late Shang dynasty, internal dangers were rising, he let his hair hang loose and pretended to be mad, not avoiding the humiliation of being a prisoner and a slave. This is maintaining one's virtue in hardship, and Ji Zi went through this way.

象曰：明入地中，明夷。君子以蒞眾，用晦而明。離日入坤地中，明為地掩，明夷象也。坤為地，離為明，坤又為眾、為晦。君子臨蒞眾民，韜晦其光，不以察察為明，所以常昭昭而無昏昏也。初九：明夷于飛，垂其翼；君子于行，三日不食，有攸往，主人有言。下卦離明為上坤所夷，初陽在下，去坤雖遠，而明已見夷，象鳥之飛者焉。離為飛鳥，鳥飛以翼，翼而日垂，是甫欲振翼而已恐夷焉。初為陽剛，是為君子；四為正應，為互震，為行，是為君子于行。初在臨卦為兌，兌為口，今易為離，離為腹，兌口既廢，離腹必枵；歷離三爻，正當三日，是為三日不食。

The Great Image says: Light enters the earth, which is called Mingyi; the gentleman takes this as a model to govern the people, using concealment to demonstrate clarity. Duolong'a says: The trigram Li (Fire) represents the sun, which has fallen into the trigram Kun (Earth), and the light is covered by the earth, which is the image of Mingyi. Kun symbolizes the people and darkness, while Li symbolizes brightness. The gentleman governs the people, conceals his sharpness and brilliance, and does not take meticulous scrutiny as wisdom, thus maintaining clarity without falling into confusion. The line statement of the first line says: When light is injured, the bird flies with its wings lowered; the gentleman walks on the road and goes three days without food; if he goes somewhere, the host will have words. Duolong'a says: The light of the lower trigram Li is injured by the upper trigram Kun. The first line, which is a yang line, is at the very bottom. Although Li and Kun are far apart, the light has already been injured, so it is taken as the image of a flying bird. Li symbolizes a bird, which flies with its wings. However, the wings are lowered, indicating that the bird is just about to rise but already fears injury. The first line is a yang line, representing the gentleman. The sixth line is its corresponding line, located in the changing trigram Zhen (Thunder), which symbolizes movement, so it is called 'the gentleman on the road'. The first line in the hexagram Lin (Approach) originally belonged to the trigram Dui (Joy), which symbolizes the mouth. Now it has become Li, which symbolizes the abdomen. The mouth of Dui has been abandoned, so the abdomen of Li must be empty. Passing through the three lines of Li corresponds to three days, so it is called 'three days without food'.

夫避夷則始前行，惟前行乃於以有往。往求正應，是往者為客，應者為主人。應為互震，虞氏曰：震為主、為言，是為主人有言。顧以恐夷之故而不食以行，不知前為坤地，行則傷明，宜聽主人之言，不可冒昧以往。蓋戢翼以避難，則明能見幾；聞言以知退，則勇於改轍。此君子所以異於眾人，處明夷之時而不欲夷其明也。象曰：君子于行，義不食也。義，宜也。不食，不食其祿也。

Duolong'a continued to say: To move forward is to avoid harm, and only by moving forward can one speak of "having a destination." Going is to go to one's corresponding trigram, so the one going is the guest, and the one being sought is the host. Its corresponding trigram is in the mutual trigram Zhen, which Yu Fan said represents the host and also speech, so it is "the host speaks." However, because it fears harm, it goes hungry; yet it does not realize that ahead is the trigram Kun, which is earth. Moving forward only makes the brightness worse, so it should listen to the host's advice and not act rashly. Folding the wings to avoid danger shows the ability to notice subtle signs; hearing the advice and returning shows the courage to change direction. This is exactly where the gentleman differs from the common person—when in a situation of brightness that causes harm, he does not allow his own brightness to be harmed. The "Small Image Commentary" says: A gentleman walking on the path, by reason, should not eat the salary. Duolong'a explained: "Righteousness" is what should be, and "not eating" is not taking that salary.

六二：明夷，夷于左股，用拯馬壯，吉。二在臨體為重畫之震，易為明夷之二，為互坎，坎為臀，臀之下乃股也。當明夷之時，夷明者在前，二以與三相易，退居三後，後為左，是為夷于左股。股既見夷，有拯者則仍可行。拯，救也。坎於馬為美脊，坎馬自壯，以此拯之，何虞股之夷也？故吉。象曰：六二之吉，順以則也。以陰居陰位，柔順；就坎，則也。

The line statement for the second line says: The light is injured, the injury is on the left thigh; a strong horse is used to rescue, which is auspicious. Duolong'a explains: The second line in the Qian hexagram belongs to the repeated image of Zhen, and after transforming into the second line of Mingyi, it is located within the mutual body Kan. Kan symbolizes the buttocks, and below the buttocks is the thigh. When the light is injured, the one causing the injury is in front. The second line, because it exchanges with the third line, retreats behind the third line, and behind is left, so it is called 'injured on the left thigh'. Although the leg is injured, as long as someone comes to rescue, it can still move. 'Zhen' means to rescue. In the category of horses, Kan represents a strong and well-built horse. The horse itself is strong, so using it for rescue, how could the leg injury be a problem? Therefore, it is auspicious. The Small Image Commentary says: The reason the second line is auspicious is because it is gentle and follows the principle. Duolong'a explains: A yin line in a yin position is 'gentle'; relying on the rescue horse symbolized by Kan is 'following the principle'.

九三：明夷于南狩，得其大首，不可疾貞。離位正南，處明夷之時，不宜前往，惟宜居守其位。三又為互坎之中，坎為北方之卦，丁冬令，以離之戈兵合坎之弓輪，獵於南離之地，故曰南狩也。狩，冬獵名。三自臨之二易兌為離，虞氏曰：兌為刑，離為折首，是為得其大首。夫田獵有獲，何往不克？而明恐見傷，尚宜待時，不可疾急，宜貞正自守耳。象曰：南狩之志，乃大得也。

The statement of the third line says: When the light is injured, go to the south for hunting and capture the leader of the enemy; do not act too hastily, it is suitable to maintain the correct position. Duolong'a says: The trigram Li is located in the south direction; when the light is injured, it is not suitable to go out, only suitable to stay in one's position. The third line is also in the middle of the mutual trigrams Kan, which is the trigram of the north, corresponding to winter; using the trigram Li which symbolizes halberds and weapons combined with the trigram Kan which symbolizes bows and chariots, going to the southern position of Li for hunting, so it is called 'southern hunting.' 'Shou' is the name of hunting in winter. The third line comes from the second line of the hexagram Lin, where the original trigram Dui has changed to Li; Yu Fan says that Dui symbolizes punishment and execution, and Li symbolizes beheading, together meaning 'capturing the great head.' Hunting has a harvest, where can it not succeed? However, the light still fears injury, so one should still wait for the right time, not be impetuous, only suitable to maintain the correct position. The 'Small Image Commentary' says: The ambition of southern hunting is to gain much.

六四：入于左腹，獲明夷之心，于出門庭。上為夷主，四居五下，猶可退避。坤為腹，坤之下為左腹。前往見夷，乃退處以入于左腹。心藏於腹，是明夷之心，四獨得之于出門庭候也。四為互坎之末，坎為宮；又為互震，為出。出宮門庭，蕭然遠引，惟恐明之夷也，然見幾已不早矣。象曰：入于左腹，獲心意也。意發於心，心不可見而意可得也。

The line statement for the fourth line says: entering the left abdomen, discovering the thoughts of the bright one, then leaving the gate. Duolong'a says: the sixth at the top is the main agent causing harm to brightness. The fourth line is below the fifth line, so it still has time to retreat. The earth symbolizes the abdomen, and the lower part of the earth is the 'left abdomen'. Moving forward would result in injury, so it retreats into the left abdomen. The heart is hidden within the abdomen. What is called 'the bright one's heart' is precisely what the fourth line discovers at the moment it is about to leave the gate. The fourth line is at the end of the interacting trigram Kan, which symbolizes the palace; it is also within the interacting trigram Zhen, which symbolizes going out. Leaving the palace gate and withdrawing alone, it fears its own brightness may also be harmed; however, it realizes the signs are already too late. The Small Image Commentary says: entering the left abdomen is discovering the other's intention. Duolong'a explains: intention arises from the heart, the heart is invisible, but intention can still be perceived.

六五：箕子之明夷，利貞。五以高位而近暗君，仍守正以晦其明，是箕子之明夷也。箕子以父師之親而遇帝辛之暗，幽囚困辱，猶正其志，故曰箕子之明夷，利貞也。象曰：箕子之貞，明不可息也。息，止也，滅也。紂雖至暗，箕子自明，堅守其貞，身雖為奴，明不可息，所以立萬世親臣之則也。

The Line Statement of the Fifth Line says: Like Ji Zi, who remained in self-restraint when the light was harmed, it is advantageous to maintain uprightness. Duolong'a explains: The Fifth Line is in a high position but is close to the dark ruler, yet remains upright and restrains its own brightness, which is the example of Ji Zi's Ming Yi. Ji Zi, as a close relative and fatherly teacher of the royal house, encountered the darkness of King Zhou, was imprisoned and endured great humiliation, yet could still maintain his upright mind, hence it is said, 'Ji Zi's Ming Yi, advantageous to uprightness.' The Small Image Commentary says: Ji Zi's uprightness shows that the light cannot be extinguished. Duolong'a explains: 'Xí' means to stop or extinguish. King Zhou's darkness reached its peak, yet Ji Zi himself was bright; he remained on the upright path, his body became a slave, but his brightness could not be extinguished, thus setting a standard for generations of royal relatives and close ministers.

上六：不明，晦，初登于天，後入于地。坤地至上，離光盡掩，不明矣，晦矣。夫此晦也者，亦由明而漸至於晦，非初即晦也。初猶登天，豈可言晦？後已入地，乃始不明。坤為晦，上為天位，象登天；上為坤終，象入地。猶人之初生，木性維明，後以物慾之蔽，漸即於晦耳。象曰：初登于天，照四國也；後入于地，失則也。

The statement of the top line says: It is no longer bright and has fallen into darkness; at first it ascended to the sky, but later it descended into the earth. Duolong'a says: The top line of the earth element represents the end of the earth, the brightness of the fire element is completely covered, thus becoming unclear and dark. However, this darkness comes gradually from brightness, not from darkness at the beginning. At first, it still ascended to the sky, how could it be dark at the beginning? It was only after descending into the earth that it became unclear. The earth symbolizes darkness and obscurity; the top line is also the position of heaven, so there is an image of ascending to heaven; the top line is also the end of the earth, so there is an image of descending into the earth. This is like a person at birth, whose nature is originally bright, but later it is obscured by worldly desires, gradually leading to darkness. The Small Image Commentary says: Initially ascending to the sky, it illuminates all the surrounding countries; later descending into the earth, it loses the principle.

慧珠閣原本。岫巖多隆阿雯溪。周易下經（二）。

This is volume eight of "The Origins of the Changes" (Yi Yuan), based on the original edition from Hui Zhu Ge. The author is Duolong'a, a native of Xiuyan, also known as Wenxi. This volume explains the second part of the lower section of the "Zhou Changes" (I Ching), sequentially discussing the hexagrams of Family, Strife, Obstruction, Resolution, and Reduction.

【離下巽上，中互離坎】【中孚】家人為二陰四陽卦，自中孚來，二往升三，三來降二。蓋中孚為重畫離象，體似家人；家人下卦為離，三至五亦互離也。虞氏謂遯初至四，非也。家人，利女貞。外二陽上下相閒，象家；中四爻各得陰陽之位，象人。故離下巽上之卦曰家人。家人者，一家之人也。家人不惟有女，而家人則惟女難化；至於女亦貞正，是刑于之化徧一家矣，故曰利女貞也。

The lower trigram of the Family hexagram is Li (Fire), and the upper trigram is Xun (Wind). The intermediate trigrams contain both Li and Kan (Water). This hexagram comes from Zhongfū by the movement of the second line to the third position and the third line to the second position. Zhongfū is formed by overlapping the trigram Li, resulting in a similar overall shape to Family. The lower trigram of Family is Li, and the lines from third to fifth also form Li. Yu Fan said it comes from Dùn by the movement of the first to fourth lines, which is incorrect. The hexagram statement says: "Family, it is advantageous for a woman to maintain uprightness." Duolong'a said: the two upper and lower yang lines surround the middle, like a house; the four middle lines each occupy their proper yin and yang positions, like people inside the house. Therefore, the hexagram with lower Li and upper Xun is called Family. "Family" refers to a family. A family is not only composed of women, but among family members, women are the most difficult to educate. If even women maintain uprightness, then it is the kind of education described in the "Poetry · Da Ya · Si Qi" as "setting an example for the wife," which has spread throughout the whole family. Therefore, it says "advantageous for a woman to maintain uprightness."

彖曰：家人，女正位乎內，男正位乎外。男女正，天地之大義也。家人有嚴君焉，父母之謂也。父父、子子、兄兄、弟弟、夫夫、婦婦，而家道正；正家而天下定矣。卦所以名家人者，以卦體有父子兄弟夫婦之象，一家之人備具焉，故曰家人也。家之內有女，女之治家，觀型於男。卦之內外二五得中，二為陰位，陰女居之，是為女正位乎內；五為陽位，陽男居之，是為男正位乎外。男女咸正，天陽地陰之大義得矣。

The Commentary on the Judgment says: The Hexagram of the Family shows that women are within each occupying their proper position, and men are outside each occupying their proper position. Men and women each fulfilling their proper roles is the great principle of heaven and earth. Within a family there is a strict and proper leader, which refers to the parents. The father fulfills the father's role, the son the son's role, the elder brother the elder brother's role, the younger brother the younger brother's role, the husband the husband's role, and the wife the wife's role; thus the family is properly ordered. When every family is properly ordered, the whole world becomes peaceful. Duolong'a explains: This hexagram is called the Family because it contains the images of father and son, brothers, and husband and wife, and all the members of a family are present, hence it is called the Family. A family has women, and the model for women managing the household should be drawn from men. In this hexagram, both the second line and the fifth line of the inner and outer trigrams are in the central position: the second position is a yin position, occupied by a yin line representing a woman, which is called 'women are properly positioned within'; the fifth position is a yang position, occupied by a yang line representing a man, which is called 'men are properly positioned outside.' When both men and women are properly positioned, the great principle of heaven being yang and earth being yin is realized.

夫男女者，即夫婦也。然夫婦雖為家人之主，而非家人之君，家人又有嚴君焉。蓋上為天道，父道也；初為地道，母道也。上以陽居陰位，初以陽居陽位，陽剛主嚴，是父嚴母亦嚴。嚴君乃父母之謂，則嚴實為治家之本也。上為父，初為母；二、四為女，三、五為男；五男在前為兄，三男居次為弟，兄弟皆父母之子；男為夫，女為婦。父子、兄弟、夫婦各盡其義而家道正，天下之家道各正，則是由家齊而國治也，天下自此安定矣。

Duolong'a continued to say: What is meant by male and female is husband and wife. Although husband and wife are the ones who manage the family, they are not the sovereigns of the family. There is another 'sovereign' within the family, which is the 'strict sovereign'. The top line belongs to the heavenly principle, which represents the father's principle; the first line belongs to the earthly principle, which represents the mother's principle. The top nine is a yang line in a yin position, while the first nine is a yang line in a yang position. Yang strength is characterized by strictness, so the father is strict and the mother is also strict. Since the 'strict sovereign' refers to the parents, it is evident that 'strictness' is the fundamental principle in managing the family. The top line represents the father, and the first line represents the mother; the second and fourth yin lines represent the daughters, while the third and fifth yang lines represent the sons. The son in the fifth line is in front, representing the elder brother, and the son in the third line is in the second position, representing the younger brother. Brothers are all the sons of the parents. The male becomes the husband, and the female becomes the wife. When father-son, brothers, and husband-wife each fulfill their respective roles, the family will be properly ordered. When every family is properly ordered, it leads to 'rectifying the family' and then 'governing the state', and thus the world will be in peace.

象曰：風自火出，家人。君子以言有物而行有恆。馬氏曰：木生於火，火以木為家，故曰家人。荀氏曰：風火相與，必附於物。物大火大，物小火小；君子之言必因其位，位大言大，位小言小，不在其位不謀其政，故言有物也。大暑爍金，火不增其烈；大寒凝冰，火不損其熱，故行有恆矣。按：卦自中孚來，中孚下卦為兌，兌為口，二三易位為離，離為文，是出言有章也，言有物象也；中孚之上巽不易，巽為股，行有恆象也。

The Great Image Commentary says: Wind arises from fire, which is the Hexagram of the Family; the gentleman takes this as a model, speaking with substance and acting with consistency. Ma Rong said: Wood and fire mutually generate, and fire takes wood as its home, hence it is called the Hexagram of the Family. Xun Shuang said: Wind and fire support each other, and fire must be attached to something to burn; if the object is large, the fire is large; if the object is small, the fire is small. The gentleman speaks according to his position; if his position is high, his speech is broad; if his position is low, his speech is narrow; if he is not in that position, he does not plan that matter (as stated in the Analects of Confucius, Chapter Tai Bo), hence it is said 'speech has substance'. On the hottest day, metal can be melted, but fire does not become more intense; on the coldest day, ice can be frozen, but fire does not lose its heat, hence it is said 'action has consistency'. Duolong'a's commentary: This hexagram comes from Zhongfou by changing the second and third lines. Zhongfou's lower trigram is Dui, which symbolizes mouth, and after the second and third lines are exchanged, it becomes Li, which symbolizes literary ornamentation, hence speech is orderly, which is the image of 'speech has substance'; Zhongfou's upper trigram Xun remains unchanged, which symbolizes thighs, hence 'action has consistency' is the image.

初九：閒有家，悔亡。中四爻為人，初陽外鍵，則家之閒也。家有閒，始可言治；而治家宜先立閒，是家之有在此閒也，故曰閒有家。閒，防也。天下事與其制之於已然之後，不若防之於未然之先。閒家於初，是能預防於初也，故悔亡。象曰：閒有家，志未變也。志未變，閒之易也。

The first line statement says: Establishing a defense for the family, regret disappears. Duolong'a explains: The fourth line represents the people within the house, and the yang line at the beginning is outside, like a door latch, which is the 'xián' of the family, meaning the gate and its defense. Only when there is defense within the family can there be governance; and governing the family should first establish defense, so the establishment of the family lies in this defense, hence 'xián yǒu jiā' ('xián' is defense). 'Xián' means defense. Matters in the world, it is better to establish defense before problems arise rather than dealing with them after they occur. Establishing defense for the family at the first line allows for prevention from the beginning, hence regret disappears. The Small Image Commentary says: Establishing defense for the family is when the mind has not yet changed. Duolong'a explains: When the mind has not changed, it is easier to establish defense.

六二：無攸遂，在中饋，貞吉。二位中正，陰居陰位而與五應，婦人從夫，不敢專成，自盡其職，為中饋主。鄭氏曰：無攸遂，言婦人無敢自遂也。爻體離，又互體坎，火位水在上，飪之象也。饋，酒食也，故云在中饋也。居中得正，自盡其職，故貞吉。象曰：六二之吉，順以巽也。陰居陰位，是順；位居內，是巽。

The line statement for the second line says: There is nothing to act on one's own initiative; she manages the household meals, and by maintaining proper conduct she gains good fortune. Duolong'a explains: The second line is in the central position and holds the correct position; the yin line is in a yin position and corresponds with the nine in the fifth. A woman follows her husband, does not act independently, and only fulfills her own duties as the one who manages the household meals. Zheng Xuan says: 'There is nothing to act on one's own initiative' means that a woman does not act on her own. The nature of this line belongs to the trigram Li, and it is also in the inter-trigram Kan. The fire of Li is at the lower position, while the water of Kan is above it, forming the image of cooking. 'Feeding' refers to wine and food, so it is said 'in the middle of the meal service'. Being in the central position and holding the correct position, each fulfilling their own duties, thus maintaining proper conduct and gaining good fortune. The Small Image Commentary says that the reason the second line is auspicious is because of its flexibility and humility. Duolong'a explains: the yin line being in a yin position is 'flexibility'; being in the inner trigram is 'Geng'.

九三：家人嗃嗃，悔厲，吉；婦子嘻嘻，終吝。治家之道宜於中和，過嚴則酷，過寬則弛。三以陽居陽位，在正離、互離之間，離火性烈，人望而畏之，有似於酷，故曰嗃嗃；三又為互坎，坎為水，坎水懦弱，人狎而玩之，有似於弛，故曰嘻嘻。鄭氏曰：嗃作熇，苦熱之意；嘻嘻，驕佚喜笑之意。言三之治家寬嚴無定也。然與其失之寬，毋寧失之嚴。蓋家人嗃嗃，雖悔且厲，而家政整肅，猶可云吉；至於婦子嘻嘻，法度既廢，倫紀亦乖，家政多疵，終吝矣。象曰：家人嗃嗃，未失也；婦子嘻嘻，失家節也。失家節者，言無家法可循也。

The third line statement says: The family is oppressed and complains, there is regret and danger, yet it is still considered auspicious; the women and children laugh and joke, but in the end there is regret. Duolong'a says: The way of managing a family is to value moderation and harmony. If it is too strict, it becomes harsh; if it is too lenient, it becomes slack. The third line, with a yang line in a yang position, is sandwiched between the lower trigram Li (Fire) and the interacting trigram Li (Fire). Fire is fierce and intense, and people are afraid of it, which is close to harshness, hence the term 'hè hè'. At the same time, the third line is also within the interacting trigram Kan (Water). Water is gentle and yielding, and people approach it carelessly and lightly, which is close to slackness, hence the term 'xi xi'. Zheng Xuan says 'hè' should be read as 'hào', meaning unbearable heat; 'xi xi' means arrogance and laughter. This indicates that the third line represents a lack of consistency in governing the family. However, it is better to be strict than lenient. Although the family is oppressed and complains, there is regret and danger, but the family affairs are orderly, so it is still considered auspicious. As for the women and children laughing and joking, the laws and regulations are neglected, and the family order is disrupted, leading to many problems in family governance, ultimately resulting in regret. The Small Image Commentary says: The family complaining is not yet a loss; the women and children laughing is when the family discipline is lost. Duolong'a explains: 'losing family discipline' means that there is no family code to follow.

六四：富家，大吉。四為巽初，巽為近利市三倍，是以富養其家者。蓋男為夫，女為婦；男之治家在乎教，女之治家主乎養。教之道近嚴，故三言嗃；養之道近柔，故四言富。勤儉中禮，內助之賢，厚實其家，陰道之正，故大吉。象曰：富家大吉，順在位也。

The line statement for the fourth line says: "It brings family prosperity, great auspiciousness." Duolong'a explains: The fourth line is the first line of the trigram Xun. The "Commentary on the Trigrams" says about Xun, "It brings profit threefold." This indicates that Xun is about using wealth to support the family. A man is a husband, a woman is a wife: a man managing the household focuses on discipline, while a woman managing the household focuses on providing for the family. The way of discipline tends toward strictness, hence the third line says "harsh and stern"; the way of providing tends toward gentleness, hence the fourth line says "prosperous." Diligence and frugality in accordance with propriety are the nature of a virtuous wife, and filling the household with resources is the proper way of the gentle and yielding, hence great auspiciousness. The "Small Image Commentary" says: Bringing family prosperity and great auspiciousness is because of being gentle and yielding while occupying a proper position.

九五：王假有家，勿恤，吉。五為君位，故曰王。雖與初同雲有家，而初則立法以限之，故云閒；而五則積誠以感之，故云假。假，格通。二至四為互坎，坎為加憂，五已在互坎外，故云勿恤。蓋其得位足為家範，兄弟夫婦皆從其化，故不事憂恤，而感格已徧一家也，吉矣。象曰：王假有家，交相愛也。上下交愛，豈有憂恤？假之用神也。

The line statement of the fifth line says: The king, by sincere virtue, moves and unites his family, without worry, it is auspicious. Duolong'a explains: The fifth line represents the position of the king, so it is called 'king'. It speaks of 'having a family' together with the initial line, but the initial line establishes rules to restrain, so the word 'xián' (to restrain) is used; the fifth line accumulates sincere virtue to move and influence, so the word 'jià' (to assume) is used. 'Jià' and 'gé' are related, meaning to feel and reach. The lines two to four form the trigram Kan, which implies adding worry, but the fifth line is outside the trigram Kan, so it says 'do not worry'. The position of the fifth line is sufficient to become the model for the whole family, so brothers and spouses follow his influence, thus there is no need to worry, and the sincere influence has already reached throughout the family, hence it is auspicious. The Small Image Commentary says: The king moves and unites his family through sincere virtue, which is mutual affection between ruler and people. Duolong'a explains: If there is mutual affection between ruler and people, where is there room for worry? This shows how remarkably effective the use of 'jià' is.

上九：有孚，威如，終吉。上與初為父母之位，父母曰嚴君，故初則曰閒，而上則曰威。夫所云威如者，亦非徒尚嚴威也。蓋有孚以明恩，則以推誠為治家之本；復威如以立教，則以制義為保家之原。恩義兼盡，而寬則不縱，嚴則不酷，古今治家之道備於此矣，故終吉也。象曰：威如之吉，反身之謂也。反身，謂反求諸身，即修身也。身修而後家齊矣。

The line statement for the top line says: With sincerity and authority, one ultimately attains good fortune. Duolong'a explains: The first line and the top line are the positions of the parents, and the parents are called 'strict sovereigns.' Therefore, the first line says 'idleness' meaning to establish defense, and the top line says 'authority' meaning to establish authority. The term 'authority like this' does not mean solely emphasizing harshness. Sincerity and benevolence are used to clarify affection, which is to treat others with sincerity as the foundation of family governance; adding authority to establish education, which is to use appropriate judgment as the source of family protection. Both benevolence and righteousness are fulfilled, being lenient without indulgence, and strict without cruelty. The principles of family governance throughout history are all contained here, so it ultimately attains good fortune. The Small Image Commentary says: Having authority and attaining good fortune, refers to self-reflection. Duolong'a explains: 'Self-reflection' means to seek from oneself, which is self-cultivation; The Great Learning says 'self-cultivation comes first, then the family is orderly,' meaning that only when one's self is cultivated can the family be well-ordered.