The Upper Classic

《乾》：元，亨，利，貞。初九：潛龍，勿用。九二：見龍在田，利見大人。九三：君子終日乾乾，夕惕若厲，無咎。九四：或躍在淵，無咎。九五：飛龍在天，利見大人。上九：亢龍，有悔。用九：見群龍無首，吉。

The hexagram Qian consists of six yang lines, symbolizing the pure yang of heaven. The hexagram statement "Yuan, Heng, Li, Zhen" serves as the general principle of the entire book: "Yuan" represents the original driving force of all things, "Heng" signifies smooth progress without obstruction, "Li" means enabling all things to be in their proper place, and "Zhen" means upholding righteousness and maintaining it steadfastly. When this hexagram is drawn, it indicates an opportunity for creation, a smooth future, and success can be achieved if actions are appropriate and one adheres to the right path. The line Chushiyi, the first yang line at the very bottom, represents "A hidden dragon," meaning the dragon is still hidden in the deep, symbolizing the initial emergence of yang energy and a person of talent and virtue who has not yet emerged, as the time is not yet ripe. Therefore, "Do not act" is advised—resting is better than acting, and one should wait patiently. The line Jiuyi, the second yang line in the middle of the lower trigram, represents "A dragon appearing on the field," meaning the dragon has emerged from the ground, and the virtue and talent of a person are now recognized. At this time, it is favorable to seek the guidance of a "great person" who holds power and reputation. The line Jiuyi, the third yang line at the top of the lower trigram, is in a dangerous position where upper and lower meet, so a gentleman should work diligently all day and remain vigilant even at night, thus avoiding mistakes. The line Jiuyi, the fourth yang line entering the upper trigram, represents "A dragon either leaping in the abyss or retreating to the abyss," indicating the dragon is either rising or retreating, and thus, the situation allows for both advancement and retreat. If one can assess the timing and circumstances wisely, there will be no calamity. The line Jiuyi, the fifth yang line in the middle of the upper trigram, is the highest position in the hexagram, representing "A dragon flying in the sky," symbolizing a sage ruling as a king, with his career at its peak. At this time, it is favorable to meet with a "great person" to accomplish great achievements. The line Shangjiuyi, the sixth yang line at the extreme position, represents "An exalted dragon," meaning a dragon that has flown too high, and when something reaches its peak, it inevitably turns to its opposite, thus causing regret. "Yongjiuyi" is a unique rule for the hexagram Qian, used when all six lines change: seeing a group of dragons not competing for leadership signifies that they are strong yet flexible, not striving to be first, thus resulting in good fortune.

《彖》曰：大哉乾元，萬物資始，乃統天。雲行雨施，品物流形。大明終始，六位時成。時乘六龍以御天。乾道變化，各正性命。保合大和，乃利貞。首出庶物，萬國威寧。

The Commentary on the Judgment explains the Hexagram Statement: How great is the "origin" represented by the Hexagram Qian! All things in the world depend on it for their beginning, and it governs the entire heavenly way. Clouds circulate, rain and dew are distributed, and thus all kinds of creatures take form and possess their respective shapes. The brightness of the sun pervades continuously, and the six lines follow the order of time in sequence. The sage is like riding six dragons, thus governing the heavenly way. The principle of Qian's yang constantly changes, enabling each thing to maintain its proper nature and destiny. Only those who can preserve and harmonize this great harmony can be said to achieve "beneficial uprightness." The virtue of Qian Yuan is like a leader surpassing all things, thus bringing peace to the world and all states.

《象》曰：天行健，君子以自強不息。“潛龍勿用”，陽在下也。“見龍在田”，德施普也。“終日乾乾”，反復道也。“或躍在淵”，進無咎也。“飛龍在天”，大人造也。“亢龍有悔”，盈不可久也。“用九”，天德不可為首也。

The Image Commentary is divided into two parts: first, a general explanation of the overall image of a hexagram, which describes the ceaseless movement of the heavens, and how the gentleman should emulate this by striving ceaselessly and never ceasing; second, the specific explanations for each line, known as the small image. "A hidden dragon does not act" because the yang energy is still at the very bottom; "a dragon appears in the field" indicates that virtue has begun to spread widely among people; "remaining diligent day and night" means moving repeatedly along the correct path without slack; "leaping in the abyss" means that such advancement will not lead to mistakes; "a dragon in the heavens" signifies the time when a great person rises and achieves great accomplishments; "a dragon in excess has regret" indicates that a state of fullness cannot last forever; as for "use of all nines," it refers to the virtue of heaven, which lies in continuous creation without striving to be first.

《文言》曰：“元”者，善之長也；“亨”者，嘉之會也；“利”者，義之和也；“貞”者，事之幹也。君子體仁，足以長人；嘉會，足以合禮；利物，足以和義；貞固，足以幹事。君子行此四德者，故曰“乾：元、亨、利、貞。”

The Wenyan Transmission is a special explanation for the Qian and Kun hexagrams. It says: "Yuan" is the beginning of all good things, "Heng" is the convergence of all beauty, "Li" is the harmony of principles, and "Zhen" is the mainstay of doing things. A gentleman who takes benevolence as the foundation of his character is sufficient to become the leader of the people; if he can gather all beauty, he is sufficient to conform to propriety; if he can benefit all things and allow each to receive its proper advantage, he is sufficient to harmonize righteousness; if he can uphold correctness and remain firm and unswerving, he is sufficient to manage affairs. A gentleman who practices these four virtues is therefore why the Qian hexagram statement says "Yuan, Heng, Li, Zhen."

初九曰“潛龍勿用”，何謂也？子曰：“龍，德而隱者也。不易乎世，不成乎名，遯世無悶，不見是而無悶。樂則行之，憂則違之，確乎其不可拔，潛龍也。”九二曰“見龍在田，利見大人”，何謂也？子曰：“龍德而正中者也。庸言之信，庸行之謹，閒邪存其誠，善世而不伐，德博而化。《易》曰：‘見龍在田，利見大人’，君德也。”

Someone asked: The line statement of the first line says "The dragon is hidden and should not be used." What does this mean? Confucius answered: The dragon refers to a person who possesses the virtue of a dragon and remains in seclusion. He does not change himself due to the customs of the world, nor does he rush to achieve fame; he avoids the world without being troubled, and even if not recognized by others, he remains undisturbed. When the world is suitable for action, he comes forth to act; when the world is troubled, he withdraws and does not act. His conduct is firm and unshakable — this is what is meant by "the hidden dragon." Again, someone asked: The line statement of the second line says "The dragon appears in the field, advantageous to meet a great man." What does this mean? Confucius answered: This refers to a person who possesses the virtue of a dragon and remains in the center and upholds righteousness. His ordinary words are trustworthy, his ordinary actions are cautious, he guards against evil thoughts and preserves sincerity, he benefits the world without boasting, and his virtue is broad enough to influence others. The Zhou Changes say "The dragon appears in the field, advantageous to meet a great man," which describes the virtue that a ruler should possess.

九三曰“君子終日乾乾，夕惕若厲，無咎”，何謂也？子曰：“君子進德修業。忠信所以進德也。修辭立其誠，所以居業也。知至至之，可與幾也。知終終之，可與存義也。是故居上位而不驕，在下位而不憂，故乾乾因其時而惕，雖危無咎矣。”九四曰“或躍在淵，無咎”，何謂也？子曰：“上下無常，非為邪也。進退無恆，非離群也。君子進德修業，欲及時也，故無咎。”

Another question: The line statement of nine in the third says, "The superior man is diligent all day, and remains cautious at night as if facing danger, thus having no blame." What does this mean? Confucius answered: The deeds of the superior man are to cultivate virtue and perfect his undertakings. To stand upright with loyalty and trustworthiness is the way to cultivate virtue; to refine his words and establish sincerity is the method to maintain his achievements. If one knows the goal and strives to reach it, such a person can be discussed with regarding the subtle aspects of opportunity. If one knows when to stop and decisively ends an affair, such a person can be joined in upholding righteousness. Therefore, he does not become arrogant when in high position, nor does he become anxious when in low position. He is diligent all day and remains vigilant according to the time, so even if his situation is dangerous, he will have no fault. Another question: The line statement of nine in the fourth says, "Sometimes leaping in the abyss, without blame," what does this mean? Confucius answered: His movement between high and low has no fixed pattern, which is not due to perverse behavior; his advance and retreat have no regularity, which is not to separate from his kind. The superior man cultivates virtue and perfects his undertakings in order to seize the opportunity, so he will not suffer misfortune.

九五曰“飛龍在天，利見大人”，何謂也？子曰：“同聲相應，同氣相求。水流溼，火就燥，雲從龍，風從虎，聖人作而萬物睹。本乎天者親上，本乎地者親下，則各從其類也。”上九曰“亢龍有悔”，何謂也？子曰：“貴而無位，高而無民，賢人在下位而無輔，是以動而有悔也。”

Another question: The line statement of the ninth line five says, "A dragon soars in the sky, advantageous to see a great man." What does this mean? Confucius answered: Those with the same tone respond to each other, and those of the same nature seek each other. Water flows to low and damp places, fire burns in dry places, clouds arise with the dragon, and wind rises with the tiger; when a sage arises, all things look up to him. Whatever originates from heaven is attached to the upper, and whatever originates from earth is attached to the lower—everything returns to its own kind. Therefore, when a sage is in position, the world naturally responds. Another question: The line statement of the top nine says, "An exalted dragon brings regret." What does this mean? Confucius answered: Although the position is lofty, there is no actual office; although the place is high, there are no people to govern. The virtuous are in lower positions and there is no one to assist him. Therefore, any action he takes brings regret.

“潛龍勿用”，下也。“見龍在田”，時舍也。“終日乾乾”，行事也。“或躍在淵”，自試也。“飛龍在天”，上治也。“亢龍有悔”，窮之災也。乾元“用九”，天下治也。“潛龍勿用”，陽氣潛藏。“見龍在田”，天下文明。“終日乾乾”，與時偕行。“或躍在淵”，乾道乃革。“飛龍在天”，乃位乎天德。“亢龍有悔”，與時偕極。乾元“用九”，乃見天則。

The Wenyan section then reiterates the six lines of the hexagram from two perspectives. From the human affairs perspective: "The hidden dragon does not act" because it is in the lowest position; "The dragon appears in the field" because the situation temporarily allows it to wait and prepare; "All day long the dragon toils" because it is actively working; "The dragon may leap from the abyss" because it is testing whether it can advance; "The dragon flies in the heavens" because it is in a superior position governing the world; "The exalted dragon brings regret" because reaching the extreme leads to misfortune; the virtue of Qian yuan thus allows "the use of all nines," because the world thereby attains order. From the perspective of heavenly timing: "The hidden dragon does not act" because the yang energy is still concealed underground; "The dragon appears in the field" because the world begins to show brilliance; "All day long the dragon toils" because it follows the sequence of time; "The dragon may leap from the abyss" because the way of Qian changes at this point; "The dragon flies in the heavens" because it occupies a noble position in accordance with heavenly virtue; "The exalted dragon brings regret" because it has reached the end of the sequence; the ability of Qian yuan to "use all nines" reveals the principle of heaven's operation.

《乾》“元”者，始而亨者也。“利貞”者，性情也。乾始能以美利利天下，不言所利，大矣哉！大哉乾乎！剛健中正，純粹精也。六爻發揮，旁通情也。“時乘六龍”，以“御天”也。“雲行雨施”，天下平也。君子以成德為行，日可見之行也。“潛”之為言也，隱而未見，行而未成，是以君子“弗用”也。君子學以聚之，問以辯之，寬以居之，仁以行之。《易》曰：“見龍在田，利見大人”，君德也。

The "Yuan" mentioned in the Qian hexagram refers to the origin and the ability to make things flow smoothly. The "Li Zhen" refers to the inherent nature of the Qian yang. The Qian path begins with the most excellent benefits to benefit the world, yet never boasts about its own benefits. This is truly great! Great indeed is the Qian path! It is strong, vigorous, centered, and upright, embodying pure and unadulterated essence. Each of the six lines functions effectively, connecting and comprehending the feelings of all things. "When the time comes, the six dragons are ridden," which is used to control the operation of the heavenly way. "Clouds move and rain is distributed," thus bringing peace to the world. The gentleman regards cultivating virtue as a daily practice, which is visible every day. The term "Qian" means hidden but not yet revealed, already in action but not yet successful, so the gentleman does not act at this time. The gentleman accumulates knowledge through learning, clarifies doubts through inquiry, resides with a broad mind, and acts with a compassionate heart. The Zhou Changes say, "A dragon appears in the field, beneficial to meet a great person," which describes the virtue that a ruler should possess.

九三重剛而不中，上不在天，下不在田，故乾乾因其時而惕，雖危無咎矣。九四重剛而不中，上不在天，下不在田，中不在人，故“或”之。“或”之者，疑之也，故“無咎”。夫“大人”者，與天地合其德，與日月合其明，與四時合其序，與鬼神合其吉凶，先天而天弗違，後天而奉天時。天且弗違，而況於人乎？況於鬼神乎？“亢”之為言也，知進而不知退，知存而不知亡，知得而不知喪。其唯聖人乎！知進退存亡而不失其正者，其唯聖人乎！

Nine Three has a yang line in a yang position, which is strong on top of strong but not in the central position. It cannot reach the heavenly position of Nine Five above, and it has moved away from the position of Nine Two below. Therefore, it can only be diligent all day and remain vigilant according to the time, although in a dangerous situation, it will not commit any mistakes. Nine Four is also strong on top of strong but not in the central position. It is not in the heavenly position above, not in the position of Nine Two below, and not in the human position in the middle. Therefore, the line statement uses the word 'or'. Using the word 'or' indicates doubt and hesitation, not being self-assured. Because of this careful consideration, there will be no calamity. As for the term 'great person' in the line statement, his virtue is in harmony with heaven and earth, his brightness is in harmony with the sun and moon, his conduct follows the order of the four seasons, and his judgment of good and bad is in harmony with ghosts and spirits. He acts before the time, and heaven does not oppose him. He acts after the time, and he follows the time. If even heaven does not oppose him, what about people? What about ghosts and spirits? The meaning of the word 'excess' is to know only advancement and not retreat, to know only survival and not failure, to know only gain and not loss. Those who do not fall into this condition are probably only sages. Those who understand the proper measure of advancement and retreat, survival and loss, and do not lose the right path are probably only sages.

《坤》：元亨。利牝馬之貞。君子有攸往，先迷，後得主，利。西南得朋，東北喪朋。安貞吉。《彖》曰：至哉坤元，萬物資生，乃順承天。坤厚載物，德合無疆。含弘光大，品物咸亨。牝馬地類，行地無疆，柔順利貞。君子。君子攸行，先迷失道，後順得常。西南得朋，乃與類行。東北喪朋，乃終有慶。安貞之吉，應地無疆。

The hexagram Kūn consists of six yāo all of the yīn type, symbolizing a place of pure yīn. The hexagram statement says: Kūn possesses the virtues of "yuan," "heng," and "zheng." Its "zheng" is illustrated by the image of a mare — a mare is gentle and capable of long journeys, and by maintaining such proper conduct, there is benefit. When a gentleman goes somewhere, rushing ahead leads to confusion, but following behind leads to finding the right path and gaining benefit. Going to the southwest brings assistance from like-minded people, while going to the northeast leads to losing companions; remaining in proper conduct brings good fortune. The commentary on the judgment explains: How profound is the Kūn yuan! All things depend on it for their growth. It follows the heavenly way. The earth is vast and bears all things; its virtue harmonizes with the boundless virtue of heaven. It is inclusive, broad, and luminous, thus enabling all creatures to flourish. A mare belongs to the earth, moving across the earth without limit, gentle and beneficial in maintaining proper conduct. (The original text here adds the words "junzi" which are retained as is.) When a gentleman takes action, rushing ahead leads to losing the right path, but following behind aligns with the natural order. "Going to the southwest brings companions" refers to traveling with like-minded people; "going to the northeast loses companions" means although companions may be temporarily lost, there will eventually be joy. The reason "maintaining proper conduct" is auspicious is because it aligns with the boundless virtue of the earth.

《象》曰：地勢坤。君子以厚德載物。初六：履霜，堅冰至。《象》曰：“履霜堅冰”，陰始凝也，馴致其道，至堅冰也。六二，直、方、大，不習，無不利。《象》曰：六二之動，直以方也。“不習無不利”，地道光也。六三，含章，可貞，或從王事，無成有終。《象》曰“含章可貞”，以時發也。“或從王事”，知光大也。

The Great Image says: The form of the Earth is characterized by yielding, and the gentleman takes this as a model, cultivating deep virtue to carry and support all things. The first line is at the very bottom of the hexagram, and the line statement says, "Stepping on frost, one knows that hard ice is coming." The Small Image explains: This is when the yin energy is just beginning to condense; following this trend, it will eventually become hard ice. The diviner should observe small signs and foresee potential dangers, taking preventive measures in advance. The second line is a yin line in the middle of the lower trigram, and it is in the correct position. Its virtue is "upright" without being crooked, "square" and follows principles, "great" and can accommodate all things. There is no need for artificial effort, and there is no disadvantage. The Small Image says: The action of the second line is upright and conforms to proper conduct; "without practice, there is no disadvantage" because the way of the Earth naturally becomes evident. The third line is a yin line in a yang position. "Containing virtue" means keeping one's talents hidden, which allows one to remain upright. If assisting the sovereign in affairs, not taking credit for oneself, one will ultimately achieve a good outcome. The Small Image says: "Containing virtue and being upright" means waiting for the right time to act; "assisting in state affairs" indicates his vision is broad and far-reaching.

六四，括囊，無咎無譽。《象》曰：“括囊無咎”，慎不害也。六五，黃裳，元吉。《象》曰：“黃裳元吉”，文在中也。上六，龍戰于野，其血玄黃。《象》曰：“龍戰于野”，其道窮也。用六，利永貞。《象》曰：用六“永貞”，以大終也。

Six in the Fourth is a yin line in a yin position and is close to the position of the ruler, thus facing many suspicions. "Kuo Nang" means to tie up a bag tightly, symbolizing silence and restraint, so as not to make mistakes or gain praise. The "Xiao Xiang" says, "Kuo Nang Wu Jiu," because being cautious avoids harm. Six in the Fifth is a yin line in the central position of the upper trigram. "Huang" refers to the color of the earth, and "Chang" is the lower garment. Yellow Chang symbolizes being gentle and respectful in a position of honor without overstepping, thus resulting in great good fortune. The "Xiao Xiang" says, "Huang Chang Yuan Ji," because virtue and talent are contained within the heart. Upper Six is a yin line at the extreme, and it contends with yang. The line statement says a dragon fights in the fields, spilling blood that is a mixture of dark blue and yellow earth. The "Xiao Xiang" says, "Long Zhan Yu Ye," because the yin path has reached its extreme. "Yong Liu" is a special rule unique to the "Kun" trigram, used when all six lines change: it is favorable to hold firmly to the correct path permanently. The "Xiao Xiang" says that "Yong Zhen" is because of the great gentle virtue that continues well from beginning to end.

《文言》曰：坤至柔而動也剛，至靜而德方，後得主而有常，含萬物而化光。坤道其順乎，承天而時行。積善之家必有餘慶，積不善之家必有餘殃。臣弒其君，子弒其父，非一朝一夕之故，其所由來者漸矣，由辯之不早辯也。

The Wenyan Transmission explains the Kun hexagram: Kun's virtue is most gentle and compliant, yet once it is activated, it is strong and powerful; it is most tranquil, yet its virtue is upright and follows principles. It can find its proper place only by following the Yang, thus achieving constancy; it contains and nurtures all things, thus achieving vast and expansive transformation. The essence of the Kun path lies in the character 'shun' (compliance) — bearing the heavenly way and proceeding in accordance with the proper order. Those who accumulate good deeds will surely leave behind blessings for future generations; those who accumulate evil deeds will surely leave behind calamities for future generations. When a subject kills his sovereign or a son kills his father, these are not the result of a single day's actions, but arise gradually, their origin lying in failure to discern at the right time — this is precisely the warning conveyed by the line 'treading on frost, the ice comes to be.'

《易》曰：“履霜，堅冰至”，蓋言順也。“直”其正也，“方”其義也。君子敬以直內，義以方外，敬義立而德不孤。“直、方、大，不習無不利”，則不疑其所行也。陰雖有美，“含”之以從王事，弗敢成也。地道也，妻道也，臣道也，地道無成而代有終也。

The Zhou Changes say, "Treading frost, firm ice comes," which explains the principle of yin qi accumulating gradually. The "straight" in line six of the second hexagram refers to the rectitude of the heart; "square" refers to proper conduct. A gentleman maintains inner rectitude through reverence and caution, and upholds proper conduct through righteousness. Once reverence and righteousness are established, his virtue will not be isolated. Therefore, it is said, "Straight, square, great, without hesitation, there is no disadvantage," because he does not hesitate in his actions. The yin line in the third position, though possessing virtue, conceals it and assists the sovereign in affairs, not claiming the merit as his own. This is the way of the earth, the way of a wife, and the way of a minister: the earth does not claim the merit of creation but completes the termination of all things on behalf of heaven.

天地變化，草木蕃。天地閉，賢人隱。《易》曰：“括囊，無咎無譽”，蓋言謹也。君子黃中通理，正位居體，美在其中而暢於四支，發於事業，美之至也。陰疑於陽必戰，為其嫌於無陽也，故稱“龍”焉。猶未離其類也，故稱“血”焉。夫玄黃者，天地之雜也，天玄而地黃。

Heavenly and earthly energies interact and change, causing grass and trees to flourish; when heavenly and earthly energies are blocked and uncommunicating, the virtuous retreat. The Zhou Changes say, "Draw the bag, no blame, no praise," which refers precisely to the cautious self-restraint of the sixth line in the fourth position. A gentleman, possessing the virtue of being centered and unbiased, understands things thoroughly. He maintains proper roles and remains in his proper position. Beauty resides within the heart and flows through the limbs, then manifests in his career, which is the perfection of beauty. When yin energy becomes strong enough to match yang energy, conflict inevitably arises. Since the upper sixth line is entirely yin and seems to contain no yang, the line statement specially mentions "dragon," to indicate that yang still remains. However, it has not yet escaped the category of yin, so it is also called "blood." As for "xuanyang," it refers to the mixture of heaven's color and earth's color—sky is dark blue, earth is yellowish-brown, indicating that this battle has caused both heaven and earth and yin and yang to suffer damage.

《屯》：元亨，利貞。勿用有攸往。利建侯。《彖》曰：屯，剛柔始交而難生。動乎險中，大亨貞。雷雨之動滿盈，天造草昧。宜尋建侯而不寧。《象》曰：雲雷，屯。君子以經綸。

The hexagram Zun (Obstruction) has the trigram Zhen (Thunder) below and Kan (Water) above. Zhen represents thunder and movement, while Kan represents water and danger. The term "Zun" refers to the difficulty of young plants breaking through the earth, symbolizing the initial stage of creation for all things. The hexagram statement says: great success and smoothness, favorable for maintaining correctness; it is not advisable to act rashly but rather to be favorable for establishing feudal lords and supporting auxiliary forces. The commentary on the judgment explains: Zun is the initial union of strong and weak lines, leading to difficulty. Despite the danger, movement is still possible, thus achieving great success and maintaining correctness. Thunder moves and rain falls, filling the space between heaven and earth, which is the chaotic and formless period when heaven creates all things. Therefore, it is appropriate to establish feudal lords to stabilize the situation, and one should not be complacent or lazy. (The original text includes an extra character "xun" in "yi xun jianhou," which is absent in the commonly circulated version, and this is recorded as is.) The image commentary says: clouds above and thunder below represent the image of the hexagram Zun. The gentleman takes inspiration from this, and should govern the world like weaving silk, with order and structure.

初九，磐桓，利居貞。利建侯。《象》曰：雖磐桓，志行正也。以貴下賤，大得民也。六二，屯如邅如，乘馬班如。匪寇，婚媾。女子貞不字，十年乃字。《象》曰：六二之難，乘剛也。十年乃字，反常也。六三，即鹿無虞，惟入于林中，君子幾不如舍，往吝。《象》曰：“即鹿無虞”，以從禽也。君子舍之，往吝窮也。

The first line, Nine at the Beginning, is a yang line in the initial position, representing the beginning of difficulty in the situation of stagnation. "Panhuan" means hesitating and not advancing, and at this time it is favorable to remain in a stable position and to maintain correctness, as well as favorable for establishing feudal lords. The "Small Image" says: although hesitating and not moving forward, his conduct is upright; a person of high rank taking a low position, thus winning the people's support. The second line, Six in the Second, is a yin line that is superior to the yang line of the first line. "Zun ru zhan ru" describes a difficult and turning situation, and "cheng ma ban ru" means riding a horse and circling without moving forward; the people coming are not robbers but suitors; the woman remains steadfast and does not agree to marriage, and will marry after ten years. The "Small Image" says: the difficulty of the second line comes from its position over the yang line; "ten years before marriage" means the situation finally returns to normal from abnormal. The third line, Six in the Third, is a yin line that is not in the center and not correct. "Ji lu wu yu" means pursuing a wild deer without a guide, and will only get deeper into the forest; the gentleman recognizes this subtle omen, and it is better to give up and not pursue, for if one insists on going forward, regret will follow. The "Small Image" says: "Ji lu wu yu" means being greedy for hunting animals; the gentleman gives it up because going forward will only lead to hardship and disgrace.

六四，乘馬班如，求婚媾。往吉，無不利。《象》曰：求而往，明也。九五，屯其膏，小，貞吉；大，貞凶。《象》曰：“屯其膏”，施未光也。上六，乘馬班如，泣血漣如。《象》曰：“泣血漣如”，何可長也。

Six in the Fourth, a yao of yin, is in a yin position. Although it is still 'riding horses in a confused manner' and hesitating, it corresponds below with Nine at the Beginning, a yang yao. This indicates going forward to propose marriage or seeking the help of a virtuous person, which is auspicious and there is no disadvantage. The 'Small Image' says: going forward after having a purpose is wise. Nine in the Fifth, a yang yao, is in a noble position but is trapped in the danger of Kan. '屯其膏' means the grace is blocked and cannot be distributed. In small matters, maintaining uprightness can bring good fortune, but in great matters, even maintaining uprightness may lead to misfortune. The 'Small Image' says: '屯其膏' indicates that the grace is not yet extensive enough. Upper Six, a yin yao, is in the most difficult situation of屯. It has no support above and no response below, still 'riding horses in a confused manner' and hesitating, eventually crying until the tears run out and blood follows, flowing continuously. The 'Small Image' says: '泣血涟如' indicates that such a situation can never last long.

《蒙》：亨。匪我求童蒙，童蒙求我。初筮告，再三瀆，瀆則不告。利貞。《彖》曰：蒙，山下有險，險而止，蒙。“蒙亨”，以亨行，時中也。“匪我求童蒙，童蒙求我”。志應也。“初筮告”，以剛中也。“再三瀆，瀆則不告”，瀆蒙也。蒙以養正，聖功也。

The Hexagram "Meng" has the lower trigram Kan (Water) and the upper trigram Gen (Mountain). Kan represents danger and water, while Gen represents mountain and stopping. "Meng" means ignorance or lack of enlightenment, symbolizing the emergence of spring water from beneath the mountain, which enlightens the young. The Hexagram Statement says: "It is smooth." It is not I, the teacher, who seeks the ignorant child, but the child who seeks me. If the first divination is asked, I will tell him, but if he repeats the question and shows disrespect, then I will not tell him again. It is advantageous to maintain the right path. The Commentary on the Judgment explains: "Meng" refers to danger beneath the mountain, encountering danger and stopping, hence ignorance. "Meng is smooth" means using the way of smoothness to carry out education, and doing so at the right time and in the right way. "Not I seeking the child, but the child seeking me" indicates mutual harmony and the child's eagerness to learn first. "First divination is told" because the second line, which is a strong yang line in the middle, can guide with the right path. "Repeated disrespect, disrespect leads to no telling" means that such behavior disrespects the act of启蒙. Cultivating purity during the period of ignorance is the way to produce sages.

《象》曰：山下出泉，蒙。君子以果行育德。初六，發蒙，利用刑人，用說桎梏，以往吝。《象》曰：“利用刑人”，以正法也。九二，包蒙，吉。納婦，吉。子克家。《象》曰：“子克家”，剛柔節也。六三，勿用取女，見金夫，不有躬。無攸利。《象》曰：“勿用取女”，行不順也。

The Great Image says: Mountains with springs flowing out represent the hexagram of "Meng" (Obstinacy). Springs start small but eventually become rivers, so the gentleman takes inspiration from this, cultivating virtue through decisive action. Initially, the first line is at the beginning of "Meng," "Opening the Obstinacy" signifies dispelling ignorance. At this time, it is advantageous to use punishment to establish authority, enabling people to break free from the restraints of shackles and chains and become cautious. However, if punishment is used exclusively and continued in this way, it will lead to regret. The Small Image says: "Using punishment" is to correct the law. The second line is a strong yang line in the center, representing the main teacher of the entire hexagram. "Including the Obstinacy" means embracing all those who are ignorant, hence it is auspicious. Marrying a wife is also auspicious, as the son is capable of managing the household. The Small Image says: "The son can manage the household," indicating that the strong and the gentle are in proper harmony. The third line is a weak yin line that is not central or upright. The line statement says not to marry such a woman: she surrenders herself to wealthy and powerful men, losing even her own self, bringing no benefit. The Small Image says: "Do not take such a woman," because her actions are not in accordance with the proper way.

六四，困蒙，吝。《象》曰：“困蒙之吝”，獨遠實也。六五，童蒙，吉。《象》曰：“童蒙”之“吉”，順以巽也。上九，擊蒙，不利為寇，利禦寇。《象》曰：“利”用“禦寇”，上下順也。

Six in the Fourth, a yao of yin, is far from Nine in the Second and Nine at the Top, two yang yao, and thus lacks guidance, resulting in being trapped in ignorance, hence the sense of regret. The Xiao Xiang says: "The difficulty of being trapped in ignorance" is because it is isolated from the solid virtue of yang. Six in the Fifth, a yin and soft line, occupies the honored position and corresponds with Nine in the Second. This is like a child who has not yet been shaped by the world and is willing to learn humbly, hence it is auspicious. The Xiao Xiang says: the reason why "childlike ignorance" is "auspicious" is because it is gentle and humble. Nine at the Top, a yang and strong line, occupies the final position of the hexagram. "Striking away ignorance" refers to using a strong method to remove ignorance; however, if the method is too harsh, it becomes tyranny, so it is not beneficial to act like a bandit who oppresses others, but it is beneficial to defend against external threats. The Xiao Xiang says: the reason why it is "beneficial" for "defending against bandits" is because this action ensures harmony between superiors and inferiors.

《需》：有孚，光亨。貞吉，利涉大川。《彖》曰：“需”，須也。險在前也，剛健而不陷，其義不困窮矣。“需，有孚，光亨，貞吉”，位乎天位，以正中也。“利涉大川”，往有功也。《象》曰：雲上於天，需。君子以飲食宴樂。

The hexagram Need is composed of the lower trigram Qian (Heaven) and the upper trigram Kan (Water). Qian represents strength and vigorousness, while Kan signifies danger and peril. "Need" means waiting. The hexagram statement says: if one's heart is sincere, there will be brightness and smoothness; upholding uprightness brings good fortune, and it is advantageous to cross great rivers and dangerous situations. The commentary on the judgment explains: "Need" is waiting. Danger lies ahead, but the lower trigram is strong and vigorous without rash action leading to downfall, so in principle, one will not reach a state of destitution. "Need, with sincerity, brightness and smoothness, uprightness brings good fortune" is because the line nine in the fifth is a yang line occupying the position of the Son of Heaven and is in the center and upright. "It is advantageous to cross great rivers" means that proceeding in this way will surely lead to achievements. The great image commentary says: clouds rising into the sky but not yet forming rain, this is the image of the hexagram Need. The gentleman takes inspiration from this, and during waiting, eats and drinks in peace, enjoys feasts, and cultivates his spirit in readiness for the right moment.

初九，需于郊，利用恆，無咎。《象》曰：“需于郊”，不犯難行也。“利用恆無咎”，未失常也。九二，需于沙，小有言，終吉。《象》曰：“需于沙”，衍在中也。雖小有言，以終吉也。九三，需于泥，致寇至。《象》曰：“需于泥”，災在外也。自我致寇，敬慎不敗也。

Chu Ji is farthest from the danger, "Xu Yu Jiao" means waiting in the outskirts where the land is vast and open, which is favorable for maintaining a constant mind and avoiding mistakes. The Xiao Xiang says: "Xu Yu Jiao" means not advancing into danger; "Li Yong Heng Wu Jiao" means not losing the constant path. Ji Er is slightly closer to the danger, "Xu Yu Sha" means waiting on the sandy bank by the water, which may bring some minor disputes, but ultimately leads to good fortune. The Xiao Xiang says: "Xu Yu Sha" means it is spacious and at ease, staying in the center without being hasty; although there may be minor disputes, it will ultimately result in good fortune. Ji San is already close to the Kan danger, "Xu Yu Ni" means waiting in the mud, thus attracting strong enemies. The Xiao Xiang says: "Xu Yu Ni" means the disaster is still in the outer trigram; the strong enemies are self-invited, as long as one is respectful and cautious, there will be no failure.

六四，需于血，出自穴。《象》曰：“需于血，”順以聽也。九五，需于酒食，貞吉。《象》曰：“酒食貞吉”，以中正也。上六，入于穴，有不速之客三人來，敬之終吉。《象》曰：“不速之客來，敬之終吉”，雖不當位，未大失也。

Six in the Fourth has entered the Trigram Kan, which represents danger. "Waiting at the blood" refers to waiting in a place of injury and bleeding. Fortunately, it is a yin line that is properly positioned, so it can escape from the dangerous situation. The "Small Image" says: "Waiting at the blood" means being gentle and yielding, and not forcing matters. Nine in the Fifth is a yang line that is central and properly positioned in the尊位, the position of honor. The danger is about to pass, so "waiting for wine and food" means calmly enjoying food and drink. Being steadfast in righteousness brings good fortune. The "Small Image" says: "Wine and food with uprightness brings good fortune" because it is central and steadfast. Upper Six is at the end of the hexagram and has fallen into the Trigram Kan. There are three uninvited guests arriving—namely, the three yang lines from the Lower Trigram Qian. As long as they are treated with respect, ultimate good fortune will be achieved. The "Small Image" says: "Uninvited guests come, but respecting them leads to good fortune," meaning that although Upper Six is in an improper position, it does not commit great mistakes.

《訟》：有孚窒惕，中吉，終凶。利見大人。不利涉大川。《彖》曰：訟，上剛下險，險而健，訟。“訟有孚窒惕，中吉”，剛來而得中也。“終凶”，訟不可成也。“利見大人”，尚中正也。“不利涉大川”，入于淵也。《象》曰：天與水違行，訟。君子以作事謀始。

The hexagram "Strife" consists of the lower trigram Kan (Water) and the upper trigram Qian (Heaven). Kan represents danger, and Qian represents strength. "Strife" refers to disputes. The hexagram statement says: although there is sincerity, it is obstructed, and there is a sense of caution; if the dispute is settled halfway, it is auspicious, but if it continues to the end, it is inauspicious. It is advantageous to seek the judgment of a "Great Person" with virtue and position, but it is not advantageous to attempt to cross a great river. The commentary on the judgment explains: the upper trigram is strong, and the lower trigram is dangerous, with inner deceit and outer strength, thus leading to disputes. "Strife with sincerity, obstruction, caution, and middle auspiciousness" is because the strong line nine two comes from outside and occupies the central position of the lower trigram. "Final inauspiciousness" means disputes should not be pursued to the end or sought for complete victory. "Advantageous to see a Great Person" refers to the preference for a just and upright judge, represented by nine five. "Not advantageous to cross a great river" means such an action would lead to a deep abyss. The great image commentary says: Heaven moves upward, and water flows downward, moving in opposite directions, which is the image of the hexagram "Strife." The gentleman takes this as a model, and thus plans thoroughly at the beginning of any endeavor to avoid future disputes.

初六，不永所事，小有言，終吉。《象》曰：“不永所事”，訟不可長也。雖“小有言”，其辯明也。九二，不克訟，歸而逋。其邑人三百戶，無眚。《象》曰：“不克訟”，歸逋竄也。自下訟上，患至掇也。六三，食舊德，貞厲，終吉。或從王事，無成。《象》曰：食舊德，從上吉也。

Chu Liu Yin Rou Ju Zheng Song Zhi Shi, Bu Ba Song Shi Tu Chang, Sui You Xiao Xiao Kou She, Zhong Xu De Ji. "Bu Yong Suo Shi" Yu Wei Zheng Song Bu Ke Chang Tu Yan; Suo You "Xiao You Yan", Fei Shi Zhong Neng Bian Ming Bai. Jiu Er Yang Gang Er Yu Jiu Wu Xiang Zheng, Da Bu Ying Gong, Zhi Hui Lai Bei Du; Qi Fen Yu Bu Guo San Bai Hu Ren Jia, Guan Mo Xiao Er Zi Chu Bei Xia, Yan Er Mei You Zai Yang. "Bu Ke Song" Yu Wei Lai Tao Ni; Yi Xia Wei Qu Yu Shang Wei Zheng Song, Huo Han Zhi Lai Jiu Ru Shou Cheng Ke Shi. Liu San Yin Rou Ju Yang Wei, An Xiang Ji You Feng Lu De Ye, Shou Zheng Er Zhi Wei Ju, Zhong Xu De Ji; Ru Qu Fu Zhu Jun Wang Bu Shi, Ye Bu Ju Gong Zi Cheng. "An Xiang Ji You De Ye" Yu Wei Shen Cong Zai Shang Zhe Cai De Ji.

九四，不克訟，復既命渝。安貞吉。《象》曰：復即命渝，安貞不失也。九五：訟，元吉。《象》曰：“訟，元吉”以中正也。上九：或錫之鞶帶，終朝三褫之。《象》曰：以訟受服，亦不足敬也。

Nine in the Fourth is yang but not in the center, originally wanting to engage in litigation but unable to win, so it turns back and aligns with the mandate of Heaven, changing its original intention; being content with uprightness brings good fortune. The Small Image says: turning back to align with the mandate of Heaven and changing one's mind, being content with uprightness will not result in loss. Nine in the Fifth is yang, upright, and occupies the honorable position, being the one who hears and decides litigation, which is highly auspicious. The Small Image says: "Litigation, original good fortune" because it is in the center and upholds uprightness. Nine at the Top is at the extreme of litigation, persistently fighting for victory, perhaps thus receiving a reward of a prestigious sash; but such honor is not secure, and it is stripped away three times within a single morning. The Small Image says: the official robe obtained through litigation is not worth respecting.

《師》：貞丈人吉，無咎。《彖》曰：師，眾也。貞，正也。能以眾正，可以王矣。剛中而應，行險而順，以此毒天下，而民從之，吉又何咎矣。《象》曰：地中有水，師。君子以容民畜眾。

The hexagram "Military Campaign" has the earth below and water above. Water represents danger and the army, while earth represents the people and multitude. "Military Campaign" refers to an army. The hexagram statement says: To lead an army, one must have a wise and respected leader, which will bring good fortune and no mistakes. The commentary on the judgment explains: "Military Campaign" means the people; "Zhen" means uprightness. To lead the people on the right path can achieve great undertakings. Nine in the second is a strong yang line in the center, harmonizing with the ruler in the fifth, moving through danger while the people remain loyal. War is a burdensome and costly affair, yet when the people are mobilized, they still follow willingly, thus bringing good fortune and no mistakes. The image commentary says: Water is stored in the earth, which is the image of the hexagram "Military Campaign." The gentleman takes inspiration from this, to embrace the people and nurture the masses, integrating military strength into the people.

初六，師出以律，否臧凶。《象》曰：“師出以律，”失律凶也。九二，在師中吉，無咎，王三錫命。《象》曰：“在師中吉”，承天寵也。“王三錫命”，懷萬邦也。六三，師或輿尸，凶。《象》曰：“師或輿尸”，大無功也。

Chu Liu is the beginning of the military campaign; when the army sets out, it must have strict discipline. If the discipline is not well maintained, it will be dangerous. The Xiao Xiang says: "The army goes out with order," in reverse, losing discipline leads to misfortune. Ji Er is a yang line occupying the central position of the lower trigram, representing the general in command of the army, who holds power within the military and remains steadfast in the middle path, thus it is auspicious and without fault. The king repeatedly issues orders to commend him. The Xiao Xiang says: "It is auspicious to be in the army," meaning he has received the favor of heaven and the king; "the king gives three mandates," meaning the king relies on him to pacify the myriad states. Li San is a yin line occupying a yang position, not in the center and not upright, thus lacking ability. The army may suffer a great defeat, returning with carts carrying corpses, which is ominous. The Xiao Xiang says: "The army may return with corpses in carts," indicating that such warfare is greatly ineffective.

六四，師左次，無咎。《象》曰：“左次無咎”，未失常也。六五，田有禽。利執言，無咎。長子帥師，弟子輿尸，貞凶。《象》曰：“長子帥師”，以中行也。“弟子輿尸”，使不當也。上六，大君有命，開國承家，小人勿用。《象》曰：“大君有命”，以正功也。“小人勿用”，必亂邦也。

Six in the Fourth is a yin and flexible line that is correct but lacks the strength to advance. "Left retreat" means to withdraw and set up camp, avoiding the enemy for self-protection, which does not result in blame. The Xiao Xiang says: "Left retreat brings no blame," because it does not violate the usual military methods. Six in the Fifth is a yin and flexible line in a noble position, like wild animals damaging crops in a field. It is favorable to take military action to punish them, which does not result in blame; however, it must be led by the mature and steady "eldest son." If an unvirtuous "younger son" is also involved, the army will return with corpses, even if the line is correct. The Xiao Xiang says: "The eldest son leads the army," because he can act in the middle way; "the younger son brings corpses," because of improper appointment. Upper Six is the end of the war, when the sovereign issues orders to commend and reward, to enfeoff the feudal lords and appoint the ministers. However, only material rewards should be given to the small people, not granting them state affairs. The Xiao Xiang says: "The great sovereign issues orders," to fairly assess the merits of the war; "small people should not be used," because employing them will surely lead to disorder in the state.

《比》：吉。原筮，元，永貞，無咎。不寧方來，後夫凶。《彖》曰：比，吉也；比，輔也，下順從也。“原筮，元永貞，無咎”，以剛中也。“不寧方來”，上下應也。“後夫凶”，其道窮也。《象》曰：地上有水，比。先王以建萬國，親諸侯。

The hexagram "Compare" has the trigram Kan (Water) below and Kun (Earth) above. Water on the earth, close and harmonious without separation. "Compare" means to be close, to assist. The hexagram statement says: auspicious. If one asks again and the person to be attached to possesses original virtue, constancy, and uprightness, there will be no fault. All the surrounding states that are not at peace come to attach themselves; those who come late will be inauspicious. The commentary on the judgment explains: "Compare" is auspicious; "compare" is to assist, with the many yin lines below obeying the yang line nine five. "Original divination, original virtue, constancy, and uprightness, no fault" is because nine five is yang and in the center, capable of being the ruler to whom the world turns. "The unsettled states come" is because there is mutual response between above and below. "The later comers are inauspicious" is because the way of attachment has reached its end. The great image commentary says: water on the earth, water and earth close and harmonious, this is the image of the hexagram "Compare"; the former kings took this as a model, enfeoffed myriad states, and drew near to the feudal lords, to win the hearts of the world.

初六，有孚比之，無咎。有孚盈缶，終來有它，吉。《象》曰：比之初六，有它吉也。六二，比之自內，貞吉。《象》曰：“比之自內”，不自失也。六三，比之匪人。《象》曰：比之匪人”，不亦傷乎？

The first line, Six at the Beginning, is at the beginning of the process of being close and harmonious. With sincere integrity, it approaches and adheres, without error. Integrity is full, like a clay jar filled with wine, simple and unadorned, ultimately bringing unexpected blessings, which is auspicious. The Small Image says: The way of being close and harmonious begins with this line, leading to unexpected auspiciousness. The second line, Six in the Second, is yin and flexible, upright and proper, responding appropriately to the Nine in the Fifth. From the inner trigram, it sincerely adheres to the ruler, maintaining uprightness and thus being auspicious. The Small Image says: 'Being close from within' means not losing uprightness, and not being overly submissive. The third line, Six in the Third, is neither central nor upright, and the ones it approaches above and below are not suitable. The Small Image says: Approaching the wrong people, is it not a matter of harm? (The original text here lacks the preceding quotation mark, and it is recorded as is.)

六四，外比之，貞吉。《象》曰：外比於賢，以從上也。九五，顯比，王用三驅，失前禽，邑人不誡，吉。《象》曰：“顯比”之吉，位正中也。舍逆取順，失前禽也。邑人不誡，上使中也。上六，比之無首，凶。《象》曰：“比之無首”，無所終也。

Six in the Fourth is a yin and flexible line that is in the correct position. It approaches and adheres closely to the Nine in the Fifth, the virtuous ruler, and by maintaining correctness it brings good fortune. The Small Image says: approaching and adhering to the virtuous ruler is to be obedient to those above. The Nine in the Fifth is a yang and strong line that is upright and central, being the main ruler of the hexagram. "Manifesting comparison" means to attract people from all over the world with brightness and fairness, without using private methods to entice. It is like a king hunting who drives animals from three sides but leaves an open side, allowing animals fleeing directly to escape. Even the people in the city do not need special warnings or precautions, thus bringing good fortune. The Small Image says: "Manifesting comparison" is good because it is in the correct position and central. It discards those who go against and takes only those who come in harmony, thus "losing the preceding birds"; "the people in the city need not be warned" because the ruler's actions are in the middle way and do not disturb the people. The Six at the Top is a yin and flexible line at the end of the hexagram, attempting to adhere but without a leader to follow, thus missing the opportunity to lead in adherence, resulting in misfortune. The Small Image says: "Adhering without a leader" indicates that it will ultimately have a bad ending.

《小畜》：亨。密雲不雨。自我西郊。《彖》曰：“小畜”，柔得位而上下應之，曰小畜。健而巽，剛中而志行，乃亨。“密雲不雨”，尚往也。“自我西郊”，施未行也。《象》曰：風行天上，“小畜”。君子以懿文德。

The hexagram Xiao Xu is composed of the upper trigram Qian (Heaven) and the lower trigram Xun (Wind). There are five yang lines and one yin line. The entire hexagram relies on the yin line in the fourth position, the six in the fourth, to restrain the five yang lines. However, its strength is limited, hence it is called "Xiao Xu," meaning a small accumulation or temporary restraint. The hexagram statement says: "It is smooth." Thick clouds gather but do not rain. The clouds come from the western suburbs. The Commentary on the Judgment explains: "Xiao Xu" refers to the six in the fourth, a yin line, being in its proper position and receiving the response of the five yang lines above and below, hence called Xiao Xu. The lower trigram is strong and vigorous, while the upper trigram is gentle and respectful. The yang lines nine in the second and nine in the fifth are in the center and their aspirations are realized, hence it is smooth. "Thick clouds without rain" indicates that the yang energy continues to rise and has not yet descended to form rain. "From my western suburb" indicates that the yin energy comes from the west, and the benevolent influence has not yet been fully implemented. The Great Image Commentary says: wind moves across the sky but cannot yet bring rain to nourish things, which is the image of the hexagram Xiao Xu. The gentleman takes this as a model, first cultivating his virtue and skills, waiting for the time of great use.

初九，“復自道，何其咎？吉。《象》曰：“復自道”，其義“吉”也。九二，牽復，吉。《象》曰：牽復在中，亦不自失也。九三，輿說輻。夫妻反目。《象》曰：“夫妻反目”，不能正室也。

The first line, Nine at the Beginning, is yang and strong, attaining the correct position. Returning to the path it should naturally follow, how could there be any mistake? It is auspicious. (The original text has an extra quotation mark before this line, and it is not closed, so it is recorded as is.) The Small Commentary says: "Returning to the proper path," which, in principle, is naturally "auspicious." The second line, Nine in the Second, is a yang line occupying the central position, being drawn back along with the first line. It is auspicious. The Small Commentary says: being drawn back yet maintaining the central position, there is no loss of one's own stance. The third line, Nine in the Third, is a yang line in a yang position but overly strong. It is adjacent to the fourth line, a yin line, which restrains it. This is like a large chariot's spokes falling off, making the chariot unable to move, or like a couple turning against each other. The Small Commentary says: "A couple turning against each other," because the third line fails to properly manage its household and cannot control this yin line.

六四，有孚，血去，惕出無咎。《象》曰：“有孚惕出”，上合志也。九五，有孚攣如，富以其鄰。《象》曰：“有孚攣如”，不獨富也。上九，既雨既處，尚德載。婦貞厲。月幾望，君子征凶。《象》曰：“既雨既處”，德積載也。“君子征凶”，有所疑也。

Six in the Fourth is the only yin line in the entire hexagram. It is a soft line that holds five strong lines, thus its situation is inherently very dangerous. However, because it holds sincere trust, harm is eliminated and fear is dispelled, and there is no error. The Xiao Xiang says, "There is sincerity and vigilance is overcome," because it aligns with the Nine in the Fifth above. The Nine in the Fifth is a strong and upright yang line, with sincerity as firm as a bond. It can share its wealth with the neighboring lines. The Xiao Xiang says, "There is sincerity and it is like a bond," meaning it does not enjoy wealth alone. The Nine at the Top is at the extreme of containment. Yin and yang finally harmonize, and rain comes down and stops. This is the culmination of the soft path accumulating virtue. However, if a woman clings solely to this soft path, there is danger. When the moon is nearly full, the yin energy is at its peak. If a gentleman goes to war at this time, it will be ominous. The Xiao Xiang says, "Rain has fallen and it has stopped," meaning virtue has been accumulated to its fullest; "A gentleman's expedition brings misfortune," because advancing at this time invites suspicion.

《履》：履虎尾，不咥人。亨。《彖》曰：“履”，柔履剛也。說而應乎乾，是以“履虎尾，不咥人”。亨，剛中正，履帝位而不疚，光明也。《象》曰：上天下澤，“履”。君子以辨上下，定民志。

The Hexagram "Lǚ" has the lower trigram Dui (Lake) and the upper trigram Qian (Heaven). Dui represents a marsh and joy, while Qian represents heaven and firmness. "Lǚ" means to step on or tread, and by extension, it refers to ritual propriety and the path one follows. The Hexagram Statement says: stepping on a tiger's tail, but the tiger does not bite, thus it is prosperous. The Commentary on the Judgment explains: "Lǚ" refers to a yao of flexibility treading on a yao of firmness. The lower trigram is joyful and compliant with the upper trigram Qian, hence "stepping on a tiger's tail, but the tiger does not bite." It is prosperous because the Nine in the Fifth is yang and firm in the center, fulfilling the position of the Son of Heaven without guilt, his virtue being bright and upright. The Image Commentary says: above is heaven, below is a marsh, with clear distinctions between superior and inferior, which is the image of the Hexagram "Lǚ"; the gentleman takes this as a model, distinguishing the proper roles of superior and inferior, thus calming the people's minds.

初九，素履往，無咎。《象》曰：“素履之往”，獨行願也。九二，履道坦坦，幽人貞吉。《象》曰：“幽人貞吉”，中不自亂也。六三，眇能視，跛能履，履虎尾，咥人，凶。武人為于大君。《象》曰：“眇能視”，不足以有明也。“跛能履”，不足以與行也。“咥人之凶”，位不當也。“武人為于大君”，志剛也。

The first line, "Nine at the Beginning," is at the start of the journey, acting with simplicity and sincerity without embellishment, and thus will not commit any mistakes. The "Small Image" says, "Going with simple and unadorned steps," meaning acting according to one's own will alone, not swayed by external things. The second line, "Nine in the Second," is a yang line in the center, the path it follows is smooth and broad, like a person living in seclusion who maintains righteousness and thus is auspicious. The "Small Image" says, "The secluded person maintains righteousness and is auspicious," meaning the mind remains centered and does not become confused. The third line, "Six in the Third," is a yin line in a yang position, neither proper nor correct, and has a strong will but weak strength: seeing only half the picture yet thinking it can see clearly, limping yet thinking it can walk; thus, stepping on a tiger's tail will result in being bitten, which is凶 (a凶 outcome). This is like a common soldier trying to become a great king. The "Small Image" says, "One who can see with a single eye," but in reality, it cannot see clearly; "One who can walk with a limp," but in reality, it cannot walk with others; "The凶 of biting people" is because the line is not in the proper position; "A soldier becoming a great king" is due to stubbornness and lack of self-awareness.

九四，履虎尾，愬愬，終吉。《象》曰：“愬愬終吉”。志行也。九五，夬履，貞厲。《象》曰：“夬履貞厲”，位正當也。上九，視履考祥，其旋元吉。《象》曰：元吉在上，大有慶也。

Nine in the Fourth approaches the position of the ruler, like stepping on a tiger's tail; as long as one maintains a cautious and respectful appearance, it will ultimately result in good fortune. The Small Image says: "Cautiousness leads to good fortune," indicating that his intentions will eventually be carried out. Nine in the Fifth is yang and upright, occupying the exalted position; "Decisive action" refers to acting with firm and resolute determination. Although this is proper, it also carries danger, so one must remain vigilant. The Small Image says: "Decisive action is proper but dangerous," because it occupies the position of the ruler, which entails great responsibility and is prone to arrogance. Upper Nine is at the end of the trigram, looking back to examine his entire life's actions and assessing the signs of good or bad fortune. If he can thoroughly reflect and examine, it will result in great good fortune. The Small Image says: great good fortune appears at the top line, meaning he will have great blessings.