The thirty-ninth hexagram is named "Obstruction" (Jian). It consists of the lower trigram "Mountain" (Gen) and the upper trigram "Water" (Kan).

《蹇》：利西南，不利東北。利見大人。貞吉。《彖》曰：蹇，難也，險在前也。見險而能止，知矣哉！蹇，利西南”，往得中也。“不利東北”，其道窮也。“利見大人”，往有功也。當位”貞吉”，以正邦也。蹇之時用大矣哉！《象》曰：山上有水，蹇。君子以反身修德。

The hexagram "Jian" has the lower trigram Gen (Mountain) and the upper trigram Kan (Water), symbolizing water on a mountain, indicating difficult travel. "Jian" means to limp or walk with difficulty, and by extension, it signifies obstacles and difficulties. The hexagram statement says: it is advantageous to go to the southwest, where the terrain is level, and not advantageous to go to the northeast, where there are dangers; it is advantageous to meet a "great person" with virtue and position, and to maintain uprightness brings good fortune. The commentary on the judgment explains: "Jian" means difficulty, with danger ahead. To see danger and stop advancing is truly wise. "Advantageous to go to the southwest" means going there will lead to a position of uprightness and correctness; "not advantageous to go to the northeast" means that path has reached its end. "Advantageous to meet a great person" means going there will surely lead to achievements. The fifth line, "Jiu Wu," is in a proper position and "Zhen Ji" (upright and fortunate), used to correct the state. The timing and function contained in the hexagram "Jian" are indeed significant. (The original text has incomplete quotation marks in this section, and it is recorded as is.) The Great Image Commentary says: water on a mountain, this is the image of the hexagram "Jian"; the gentleman takes inspiration from this, and when encountering difficulties, first reflects inwardly and cultivates virtue.

初六，往蹇來譽。《象》曰：“往蹇來譽”，宜待也。六二，王臣蹇蹇，匪躬之故。《象》曰：“王臣蹇蹇”，終無尤也。九三，往蹇來反。《象》曰：“往蹇來反”，內喜之也。

Chu Liu is at the beginning of the trigram Jian, going forward meets danger, but returning brings praise. The Xiao Xiang says: "Going meets danger, returning brings praise," meaning one should stop and wait for the right opportunity. Liu Er is yin and flexible, upright, and corresponds with Ji Wu. As a minister of the king, he tirelessly moves through many dangers, not for personal gain. The Xiao Xiang says: "The king's minister is resolute," showing such loyalty will ultimately not lead to mistakes. Ji San is yang and strong, located at the top of the lower trigram, going forward meets danger, but returning brings stability. The Xiao Xiang says: "Going meets danger, returning returns," indicating the two yin lines within the inner trigram both welcome its return as support.

六四，往蹇來連。《象》曰：“往蹇來連”，當位實也。九五，大蹇朋來。《象》曰：“大蹇朋來”，以中節也。上六，往蹇來碩，吉，利見大人。《象》曰：“往蹇來碩”，志在內也。“利見大人”，以從貴也。

Six in the Fourth is yin and flexible, and is in the correct position, but going forward still involves difficulty, while returning allows it to connect with Nine in the Third. The Small Image says, "Going is difficult, coming together is connected," because it is in the correct position and sincere in heart, thus able to harmonize with others. Nine in the Fifth is yang and strong, upright and in a position of honor, facing the greatest difficulty, yet all the other lines come to assist like friends. The Small Image says, "Great difficulty, friends come," because he upholds the middle path and acts with restraint. Six at the Top is at the extreme of difficulty, going forward has no way, but returning and coming down brings great gain, which is auspicious and beneficial for seeing Nine in the Fifth, the "Great Man." The Small Image says, "Going is difficult, coming brings great gain," because his mind is attached to the lines of the Inner Trigram; "Beneficial to see the Great Man" is because he follows Nine in the Fifth, the honorable one, to overcome the difficulty.

《解》：利西南。無所往，其來復吉。有攸往，夙吉。《彖》曰：解，險以動，動而免乎險，解。“解，利西南”，往得眾也。“其來復吉”，乃得中也。“有攸往夙吉。”，往有功也。天地解而雷雨作，雷雨作而百果草木皆甲坼。解之時大矣哉！《象》曰：雷雨作，解。君子以赦過宥罪。

The hexagram "Jie" is composed of the trigram Zhen (Thunder) above and Kan (Water) below. It signifies movement and emergence from danger. "Jie" means removal of ills or relief. The hexagram statement says: it is advantageous to go to the southwest, a level place; if there is no place to go, returning to one's original position is auspicious; if one is going somewhere, acting early is auspicious. The commentary on the judgment explains: "Jie" is being in danger and yet able to move; once movement occurs, one escapes from danger, hence it is called "Jie." "Jie, advantageous to the southwest" means going there will gain the support of the people; "its coming back is auspicious" means returning and attaining the middle path; "if going somewhere, early action is auspicious" means going will surely lead to success. The qi of heaven and earth is relaxed, and thunder and rain arise; thunder and rain arise, and the seeds of all fruits and grasses burst open and sprout. The timing significance contained in the hexagram "Jie" is indeed profound! The great image commentary says: thunder and rain arise, and blockages are relieved, which is the image of "Jie"; the gentleman takes this as a model, pardoning mistakes and showing leniency.

初六，無咎。《象》曰：剛柔之際，義無咎也。九二，田獲三狐，得黃矢，貞吉。《象》曰：九二貞吉，得中道也。六三，負且乘，致寇至，貞吝。《象》曰：“負且乘”，亦可醜也。自我致戎，又誰咎也？

At the beginning, the yin and flexible six is in the initial stage of resolution, facing difficulties that have not yet been resolved and thus has no actions to take, so there is no fault. The Small Image says: it connects with the strong and flexible nine two, and corresponds to nine four above, so in terms of righteousness, there is no fault. Nine two, being yang and strong in the center, is like hunting and capturing three foxes, and obtaining a bronze arrowhead — removing the deceitful and seductive ministers who flatter the sovereign and maintaining the virtue of uprightness and correctness, thus being auspicious. The Small Image says: nine two is "贞吉" because it has attained the middle path. Six three, being yin and flexible in a yang position, is a person who is not virtuous but riding on a nobleman's carriage, lacking virtue for the position, thus attracting thieves; even if it maintains itself, there is regret. The Small Image says: "carrying burdens and riding in a carriage" is indeed shameful; the bandits are self-invited, so who can blame them?

九四，解而拇，朋至斯孚。《象》曰：“解而拇”，未當位也。六五，君子維有解，吉，有孚于小人。《象》曰：君子有解，小人退也。上六，公用射隼于高墉之上，獲之，無不利。《象》曰：“公用射隼”，以解悖也。

Nine in the Fourth is a yang line in a yin position, connected with Six at the Beginning, a small person. Only by removing the small burden of the big toe can friends with the same aspirations come and treat each other with sincerity. The Small Image says: "Removing the big toe," because the line is in an inappropriate position, so it must remove its burden. Six in the Fifth, a yin line in a noble position, the gentleman can only be auspicious by genuinely removing the group of small persons; whether this is effective is tested by whether the small persons retreat. The Small Image says: When the gentleman removes something, the small persons naturally retreat. Six at the Top is at the extreme of the hexagram, like a prince shooting a fierce falcon on a high wall, killing it with one arrow, resulting in no disadvantage. The Small Image says: "The prince shoots the falcon," which is used to remove disorder and chaos.

《損》：有孚，元吉，無咎。可貞，利有攸往。曷之用？二簋可用享。《彖》曰：損，損下益上，其道上行。損而有孚，元吉，無咎，可貞，利有攸往，曷之用？二簋可用享。二簋應有時。損剛益柔有時，損益盈虛，與時偕行。《象》曰：山下有澤，損。君子以懲忿窒欲。

The hexagram "Loss" has the lower trigram Dui (Lake) and the upper trigram Gen (Mountain). It signifies reducing the yang strength of the lower trigram to increase the upper trigram. The hexagram statement says: With sincere heart, great good fortune, no mistakes; it is favorable to maintain the right path and to go forward. What should be used for worship? Two bowls of simple food are enough for offering. The commentary on the judgment explains: "Loss" means reducing below and increasing above, proceeding upward. When reducing, if sincerity is maintained, there will be great good fortune, no mistakes, favorable to maintain the right path and to go forward. What should be used for worship? Two bowls of simple food are enough; however, using two bowls of simple food must be appropriate. Reducing strength and increasing weakness depends on the timing. Reduction, increase, fullness, and emptiness all must follow the trend of the times. The great image commentary says: Below is a mountain, above is a marsh. The marsh reduces its depth while the mountain increases its height. This is the image of the hexagram "Loss." The gentleman takes inspiration from this, restraining his anger and suppressing his desires.

初九，已事遄往，無咎。酌損之。《象》曰：“已事遄往”，尚合志也。九二，利貞。征凶，弗損，益之。《象》曰：“九二利貞”，中以為志也。六三，三人行則損一人，一人行則得其友。《象》曰：“一人行”，“三”則疑也。

Chujiu Yanggang zai xia er ying liu si, ban wan ziji de shi jiu kuai qian qu zhu xiang, bu hui you guo zhe; dan zhu xiang shi yao zhen zhuo fen cun, bu ke sun ji tai duo. "Yi shi chuan wang" shuo: "Yi shi chuan wang", shi shang mian de liu si zheng yu ta xin zhi xiang he. Ji er Yanggang ju zhong, li yu shou zheng; ji qie qian qiang zhe xiong; bu bi jian sun ziji, zhi yao shou zhu gang zhong zhi de, ziji shang shi duo shang de zeng yi. "Ji er li zhen" shuo: "Ji er li zhen", shi yin wei ta ba shou zhong deng wei ziji de zhi xiang. Liu san jie yan yin yang pei he zhi li: san ge ren tong xing, jiu yao jian sun yi ren; yi ge ren du xing, fan er ke de yi wei ban lv. "Yi ren xing" cai neng zhuan yi xiang de, "san" ge ren tong xing jiu yao sheng chu cai yi.

六四，損其疾，使遄有喜，無咎。《象》曰：“損其疾”，亦可喜也。六五，或益之十朋之龜，弗克違，元吉。《象》曰：六五元吉，自上祐也。上九，弗損，益之，無咎，貞吉，利有攸往，得臣無家。《象》曰：“弗損，益之”，大得志也。

Six in the Fourth is a yin and flexible line, which is prone to illness. If it can reduce its own faults and urge Nine at the Beginning to come quickly for assistance, there will be joy and no mistakes. The Minor Commentary says: "Reducing the illness," which itself is a cause for celebration. Six in the Fifth, though yin and flexible, holds a position of honor and remains humble, benefiting from others. Someone presents a valuable tortoise worth ten pears, but it cannot refuse, resulting in great good fortune. The Minor Commentary says: Six in the Fifth achieves great good fortune because of the protection of heaven. Nine at the Top is at the end of the process of reduction. When reduction reaches its extreme, it turns into increase: it no longer reduces below but instead increases below, resulting in no mistakes. Upholding the correct path brings good fortune, and it is favorable to go somewhere. It can gain the loyalty of the people throughout the world, not limited to one family or dynasty. The Minor Commentary says: "Not reducing, but increasing," which reflects his great realization of the aspiration to benefit the world.

《益》：利有攸往。利涉大川。《彖》曰：“益”，損上益下，民說無疆。自上下下，其道大光。“利有攸往”，中正有慶。“利涉大川”，木道乃行。益動而巽，日進無疆。天施地生，其益無方。凡益之道，與時偕行。《象》曰：風雷，益。君子以見善則遷，有過則改。

The hexagram Yi is composed of the trigram Zhen (Thunder) below and Xun (Wind) above, opposite to the hexagram Shen (Loss), which represents reducing from above to increase below. The hexagram statement says: it is advantageous to go somewhere, advantageous to cross a great river and perilous terrain. The commentary on the judgment explains: "Yi" means reducing from above to increase below, and the people's joy has no limits. Those in authority humbly descend to the people below, and this path is extremely vast. "It is advantageous to go somewhere" is because the nine in the fifth and the six in the second are upright and correspond, bringing blessings. "It is advantageous to cross a great river" is because Xun represents wood, which can be made into boats and rafts, allowing the path of wood to be traveled. The hexagram Yi has movement below and smoothness above, thus achieving continuous progress without end. Heaven gives, Earth produces, and this kind of increase is everywhere. Whatever the way of increase, it must be carried out in accordance with the times. The great image commentary says: wind and thunder mutually increase, which is the image of the hexagram Yi. The gentleman takes this as a model, approaching goodness when he sees it, and immediately correcting his mistakes when he has them.

初九，利用為大作，元吉，無咎。《象》曰：“元吉無咎”，下不厚事也。六二，或益之十朋之龜，弗克違。永貞吉。王用享于帝，吉。《象》曰：“或益之”，自外來也。六三，益之用凶事，無咎。有孚。中行告公用圭。《象》曰：“益用凶事”，固有之也。

Chujiu gains benefit from the superior trigram and has yang strength at the lower position; at this time it is favorable for great achievements; but one must achieve great good fortune to avoid blame. The Xiao Xiang says: "To have original good fortune" is to "have no blame," because those in the lower position should not bear such heavy responsibilities; any mistake would be hard to avoid. Liushier is yin and flexible, upright and empty-handed, receiving a valuable turtle worth ten pears; by maintaining long-term uprightness, it is auspicious; the king uses such sincerity to worship the heavenly deity, which is auspicious. The Xiao Xiang says: "It is beneficial to receive," this benefit comes naturally from outside, not from forced pursuit. Liushisan is yin and not upright, using the gained benefit for救灾 such dangerous matters will not lead to blame; as long as one maintains sincerity and follows the middle path, one should also carry a jade圭 to report to the princes. The Xiao Xiang says: "Benefit is used for dangerous affairs," meaning this kind of benefit should originally be used in such places, it is his inherent responsibility.

六四，中行告公，從，利用為依遷國。《象》曰：“告公從”，以益志也。九五，有孚惠心，勿問，元吉。有孚，惠我德。《象》曰：“有孚惠心”，勿問之矣。“惠我德”，大得志也。上九，莫益之，或擊之，立心勿恆，凶。《象》曰：“莫益之”，偏辭也。“或擊之”，自外來也。

Six in the Fourth is a yin and flexible line that is in the correct position, upholding the middle path to report to the princes, and the princes listened. At this time, it is favorable to move the capital and undertake such major affairs. The Small Image says: "Reporting to the princes was heeded," because he was solely devoted to the purpose of benefiting others. Nine in the Fifth is a yang and strong line that is upright and sincere, with a kind and benevolent heart. There is no need for further divination, and it is greatly auspicious. The world also responds with sincerity, expressing gratitude for my virtue. The Small Image says: "Sincere and benevolent in heart," meaning there is no need to ask further, and it is known to be auspicious; "Benevolent to my virtue," signifies that his intention has been greatly realized. Upper Nine is at the extreme of benefit and is constantly seeking benefit from others, resulting in no one coming to benefit him, but instead people coming to attack him. His mind is not constant and single-minded, thus it is凶. The Small Image says: "No one benefits him," indicating a one-sided pursuit of benefit; "Some strike him," meaning calamity comes from outside.

《夬》：揚于王庭，孚號。有厲，告自邑。不利即戎，利有攸往。《彖》曰：“夬”，決也，剛決柔也。健而說，決而和。“揚于王庭”，柔乘五剛也。“孚號有厲”，其危乃光也。“告自邑，不利即戎”，所尚乃窮也。“利有攸往”，剛長乃終也。《象》曰：澤上於天，夬。君子以施祿及下，居德則忌。

The hexagram "Guaie" (夬) consists of the upper trigram Dui (Lake) and the lower trigram Qian (Heaven). Five yang lines are decisively removing one yin line from below. "Guaie" means to decide and remove. The hexagram statement says: publicly exposing the faults of a minor person in the royal court, issuing commands with sincerity and trust; being cautious and fearful, first issuing commands from one's own city; it is not favorable to immediately use military force, but favorable to proceed along the right path. The commentary on the judgment explains: "Guaie" means to remove, which is the yang overcoming the yin. The lower trigram is strong and firm, while the upper trigram is harmonious and joyful, so in making decisions, harmony is still maintained. "Yang yu wang ting" (publicly exposing in the royal court) is because the sixth line, a yin line, is above five yang lines, and its crime should be clearly revealed. "Fu hao you lei" (calling out with sincerity and danger) is because of the awareness of danger, thus the path is bright. "Gao zi yi, bu li ji rong" (declaring from one's city, not favorable to immediate warfare) means that relying solely on military force will lead to a dead end. "Li you you wang" (favorable to proceed) is because yang has reached its peak, and the task of removing yin will eventually be completed. The great image commentary says: water from the marsh rising to the sky, filled to the brim and about to burst, this is the image of "Guaie"; the gentleman takes inspiration from this, distributing hisofficial stipend (salary or benefits) to those below, but should be cautious about hoarding virtue and not distributing it.

初九，壯于前趾，往不勝，為咎。《象》曰：不勝而往，咎也。九二，惕號，莫夜有戎，勿恤。《象》曰：“有戎勿恤”，得中道也。九三，壯于頄，有凶。君子夬夬獨行，遇雨若濡，有慍無咎。《象》曰：“君子夬夬”，終無咎也。

Chu Ji is at the very bottom and displays strength in the forward toe, but despite moving forward, it cannot win and thus becomes a mistake. The Xiao Xiang says: knowing one cannot win yet still proceeding forward, this is a mistake. Ji Er is yang and occupies the center, with a cautious heart and commanding the people to be on alert; even if there is sudden military action at dusk, there is no need to worry. (Moye refers to Muye, meaning after sunset.) The Xiao Xiang says: "There is military action, but there is no cause for worry," because it has attained the middle path and is prepared for any danger. Ji San is overly strong, displaying its strength on the cheek, which brings danger; but the gentleman resolutely removes the petty person and proceeds alone, encountering rain and getting wet--that is, inevitably involving itself with Shang Liu and facing criticism--though it may provoke anger, it will not result in a mistake. The Xiao Xiang says: "The gentleman is resolute," with firm determination, ultimately resulting in no mistake.

九四，臀無膚，其行次且。牽羊悔亡，聞言不信。《象》曰：“其行次且”，位不當也。“聞言不信”，聰不明也。九五，莧陸夬夬中行，無咎。《象》曰：“中行無咎”，中未光也。上六，無號，終有凶。《象》曰：“無號之凶”，終不可長也。

Nine in the Fourth is a yang line in a yin position, unable to advance or retreat, like having a sore on the buttocks and being restless in sitting or standing, finding it difficult to walk forward. If it could follow the crowd like leading a sheep, not insisting on its own way, regret would disappear. Unfortunately, it does not believe such sincere advice. The Xiao Xiang says, "Its movement is hesitant," because the line is in an inappropriate position; "It does not believe what is heard," because although it has hearing, it lacks understanding. Nine in the Fifth is a yang line that is upright and central, and is close to Six at the Top. It should decisively remove it, like uprooting purslane, and act with uprightness, without error. The Xiao Xiang says, "Acting uprightly brings no blame," meaning that although it is close to Six at the Top, the virtue of uprightness has not yet been fully displayed. Six at the Top is the yin line that is removed, isolated and without support, even calling for help is useless, ultimately leading to misfortune. The Xiao Xiang says, "The misfortune of not calling for help," meaning that the way of the petty person can never last long.

《姤》：女壯，勿用取女。《彖》曰：姤，遇也，柔遇剛也。勿用取女”，不可與長也。天地相遇，品物咸章也。剛遇中正，天下大行也。姤之時義大矣哉！《象》曰：天下有風，姤。后以施命誥四方。

The hexagram Gou is composed of the trigram Xun below and Qian above. One yin line arises beneath five yang lines, which is exactly the opposite of the hexagram Guai. "Gou" means meeting or an unexpected encounter. The hexagram statement says: this woman is too strong, do not marry her. The commentary on the judgment explains: "Gou" is meeting, which refers to a yin line encountering a yang line. "Do not take this woman" means one should not remain in long-term association with such a person. The qi of heaven and earth meeting allows all things to manifest and grow; when yang strength meets the principle of central correctness, education and moral influence can spread throughout the world. The significance of the timing contained in the hexagram Gou is indeed profound! (The original text has a missing quotation mark here, and it is transcribed as is.) The Great Image Commentary says: the wind blows over the whole world, and nothing is left unmet, which is the image of the hexagram Gou; the sovereign takes this as a model, issuing commands and edicts to all directions.

初六，繫于金柅，貞吉。有攸往，見凶，羸豕孚蹢躅。《象》曰：“繫于金柅”，柔道牽也。九二，包有魚，無咎，不利賓。《象》曰：“包有魚”，義不及賓也。九三，臀無膚，其行次且，厲，無大咎。《象》曰：“其行次且”，行未牽也。

Chu Liu is the only yao of yin in the entire hexagram. It must be restrained like using a bronze brake to stop a cart, thus maintaining correctness brings good fortune; if it is left to move freely, there will be danger, like a thin and weak sow that seems powerless but is actually restless and will eventually cause trouble. The Xiao Xiang says: "Bound by the golden brake," meaning that the flexible approach must be restrained and controlled. Ji Er is a yang line in the center, and it is close enough to enclose Chu Liu, the "fish," without error; however, it is not appropriate for this fish to fall into the hands of the guests, referring to other yang lines. The Xiao Xiang says: "Enclosing the fish," meaning that in terms of righteousness, this fish is not meant for the guests. Ji San is overly yang and has no one below it to meet, like a broken buttock, making walking difficult and hesitant, indicating danger but without major fault. The Xiao Xiang says: "Its movement is hesitant," because it is not connected to Chu Liu, so although there is danger, there is no major misfortune.

九四，包無魚，起凶。《象》曰：“無魚之凶”，遠民也。九五，以杞包瓜，含章，有隕自天。《象》曰：九五含章，中正也。有隕自天，志不舍命也。上九，姤其角，吝，無咎。《象》曰：“姤其角”，上窮吝也。

Nine in the Fourth and Six at the Beginning were originally in proper correspondence, but since Six at the Beginning had already been embraced by Nine in the Second, there was no fish in the bundle; thus, danger arose. The Small Image says: "The danger of no fish" is because it distanced itself from the people who should have been loyal to it. Nine in the Fifth, being yang and upright in the central position, uses a large gourd leaf to cover the lower melon—using the exalted position to contain the yin and soft, concealing virtue and keeping it hidden, ultimately leading to good things coming down from heaven. The Small Image says: Nine in the Fifth can conceal virtue because it remains centered and upright; "a falling star from heaven" is because its will never abandons the mandate of heaven. Nine at the Top resides at the extreme of the hexagram, encountering only the horn above its head, lofty and without any meeting, which is regrettable, but without fault. The Small Image says: "Meeting the horn" is because it is at the top and has reached the extreme, thus only regret remains.

《萃》：亨，王假有廟。利見大人。亨，利貞，用大牲吉。利有攸往。《彖》曰：“萃”，聚也。順以說，剛中而應，故聚也。“王假有廟”，致孝享也。“利見大人亨”，聚以正也。“用大牲吉，利有攸往”，順天命也。觀其所聚，而天地萬物之情可見矣。《象》曰：澤上於地，萃。君子以除戎器，戒不虞。

The hexagram "Cui" has the trigram Dui (Lake) below and Kun (Earth) above. "Cui" means gathering together. The hexagram statement says: It is smooth; the king comes to the ancestral temple for worship. It is advantageous to see a great person, it is smooth, advantageous to maintain the right path; using a large animal such as an ox for sacrifice brings good fortune; it is advantageous to go somewhere. The commentary on the judgment explains: "Cui" means gathering. The lower trigram is soft and yielding, and the upper trigram is harmonious and joyful, nine five is yang and central, and corresponds with six two, thus enabling gathering. "The king comes to the temple" indicates expressing filial piety and offering sacrifices to ancestors. "It is advantageous to see a great person and it is smooth" indicates that gathering must be carried out according to the right path. "Using a large animal brings good fortune, advantageous to go somewhere" indicates following the mandate of heaven. Observing the principles of gathering of all things, the true nature of heaven and earth and all things can be clearly understood. The great image commentary says: A marsh gathering water on the ground, this is the image of the hexagram "Cui"; the gentleman takes this as a model, repairs weapons, and prepares for unexpected events—places where people gather are most prone to disorder.

初六，有孚不終，乃亂乃萃，若號，一握為笑，勿恤，往無咎。《象》曰：“乃亂乃萃”，其志亂也。六二，引吉，無咎，孚乃利用禴。《象》曰：“引吉無咎”，中未變也。六三，萃如嗟如，無攸利，往無咎，小吝。《象》曰：“往無咎”，上巽也。

Six at the Beginning and Nine in the Fourth originally have a sincere response to each other, but they cannot maintain it to the end, so their minds become confused and they gather carelessly. As long as they call out for a response, they will quickly change from sorrow to laughter. There is no need to worry, for going forward will not result in any fault. The Minor Commentary says: "It is disorderly and gathering together," because his mind was the first to become confused. Six in the Second, being gentle and upright, is guided upward by Nine in the Fifth and thus is auspicious, with no fault; as long as there is sincerity, even the lightest spring sacrifice such as the禴 offering is enough to communicate with the divine. The Minor Commentary says: "It is guided to auspiciousness without fault," because its virtue of being in the center remains unchanged. Six in the Third, being gentle but not upright, wishes to gather but finds no one to respond, can only sigh, and there is no benefit; going upward to rely on Six at the Top will not result in any fault, though there is some regret. The Minor Commentary says: "Going forward results in no fault," because Six at the Top is gentle and willing to accept it.

九四，大吉無咎。《象》曰：“大吉無咎”，位不當也。九五，萃有位，無咎。匪孚，元永貞，悔亡。《象》曰：“萃有位”，志未光也。上六，齎諮涕洟，無咎。《象》曰：“齎諮涕洟”，未安上也。

Nine in the Fourth holds a yang line in a yin position, and is surrounded by many yin lines, thus facing a doubtful situation. It must achieve great good fortune to avoid blame. The Small Image says: "Only by achieving great good fortune can there be no blame," because the line is in an inappropriate position. Nine in the Fifth is yang and upright, gathering the support of the world while occupying a position of honor, thus there is no blame; if there are still those who are not sincere in their submission, they can be influenced by virtue, longevity, and adherence to the right path, and regret will vanish. The Small Image says: "Cui has a position," meaning that merely relying on position without fully winning people's hearts, his aspirations are not yet fully expanded. Upper Six holds the extreme position of Cui and has nowhere to gather, thus it can only sigh and weep; if it can thus self-reflect and be alert, it will avoid blame. The Small Image says: "Sighing and weeping," because it is high in position but cannot rest in peace.

《升》：元亨。用見大人，勿恤。南征吉。《彖》曰：柔以時升，巽而順，剛中而應，是以大亨，“用見大人勿恤”，有慶也。“南征吉”，志行也。《象》曰：地中生木，升。君子以順德，積小以高大。

The hexagram "Ascending" consists of the trigram Zhen (Wind) below and Kun (Earth) above, symbolizing wood growing from the earth and ascending upward. "Ascending" means rising. The hexagram statement says: greatly smooth and unimpeded; with such an attitude to meet a "great person," there is no need for worry; advancing toward the south is auspicious. The commentary on the judgment explains: the yao of yin follow the right time to ascend, the lower trigram is humble and the upper trigram is gentle, nine two is yang and in the center and corresponds with six five, thus it is greatly smooth and unimpeded. "To meet a great person without worry" indicates assured blessings. "A prosperous journey to the south" indicates that his aspirations are realized—south represents brightness, and moving toward brightness is auspicious. The great image commentary says: trees grow from the earth, growing day by day without noticing, this is the image of the hexagram "Ascending"; the gentleman takes inspiration from this, cultivating virtue naturally, accumulating small things until they become great.

初六，允升，大吉。《象》曰：“允升大吉”，上合志也。九二，孚乃利用禴，無咎。《象》曰：九二之孚，有喜也。九三，升虛邑。《象》曰：“升虛邑”，無所疑也。

Chu Liu Yin Rou Zai Zui Xia, Ke Neng De Dao Shang Mian Er Yang De Xin Ren Er Zi Wei Shang Sheng, Da Ji. "Yun Sheng Da Ji" says the Xiao Xiang, because it is in harmony with the yao above in terms of intention. Ji Er Yang Gang Ju Zhong Er Ying Liu Wu Zhi Rou, As long as there is sincerity, even the thinnest spring sacrifice, Yu, can communicate with the divine and there will be no mistake. The Xiao Xiang says that the sincerity of Ji Er will surely bring good fortune. Ji San Yang Gang De Zheng, Shang Xing Wu He Zhi An, Like entering an empty city. The Xiao Xiang says "Sheng Xu Yi", meaning the path ahead is smooth and there is nothing to hesitate about.

六四，王用亨于岐山，吉，無咎。《象》曰：“王用亨于岐山”，順事也。六五，貞吉，升階。《象》曰：“貞吉升階”，大得志也。上六，冥升，利于不息之貞。《象》曰：冥升在上，消不富也。

Six in the Fourth is a yin and flexible line that is in the correct position, just like King Wen of the Zhou dynasty offering sacrifices to the mountain spirits at Qishan. It remains humble and proper without overstepping, which is auspicious and will not lead to mistakes. The Small Commentary says, "The king used sacrifices at Qishan," meaning that it is performing its proper duties in a gentle and compliant manner. Six in the Fifth, though yin and flexible, holds a position of honor and employs the virtue of Nine in the Second. By maintaining correctness, it is auspicious, and its upward movement is like ascending steps, steady and secure. The Small Commentary says, "Correctness brings auspiciousness and ascending steps," indicating that its aspirations are fully realized. Six at the Top has reached the peak of ascent, but is ignorant and blindly seeks further elevation. At this point, the only beneficial use of its relentless striving is to uphold the correct path. The Small Commentary says, "Being ignorant in seeking elevation while occupying a high position will only lead to gradual decline rather than enrichment."

《困》：亨。貞大人吉，無咎。有言不信。《彖》曰：“困”，剛揜也。險以說，因而不失其所，亨，其唯君子乎。“貞大人吉”，以剛中也。“有言不信”，尚口乃窮也。《象》曰：澤無水，困。君子以致命遂志。

The hexagram "Kun" consists of the Water below and the Lake above. The lake is above and the leaking water is below, with no water in the lake. "Kun" means being in a state of hardship and destitution. The hexagram statement says: It is favorable to have a smooth course; the upright and virtuous person will gain good fortune and will not commit mistakes; at this time, whatever words are spoken will not be believed. The commentary on the judgment explains: "Kun" is when the yang is concealed by the yin. Although in a dangerous situation, one remains joyful in heart, thus not losing one's position in hardship, so it is favorable to have a smooth course—this is probably something only the gentleman can achieve. "Zhen, the upright and virtuous person, is favorable" because the yang in the second line and the fifth line are in the center. "There is no trust in words" refers to the fact that in times of hardship, people place too much emphasis on verbal arguments, which only leads to further difficulties. The great image commentary says: There is no water in the lake, which is the image of the hexagram "Kun"; the gentleman takes inspiration from this, and would rather sacrifice his life than compromise his principles.

初六，臀困于株木，入于幽谷，三歲不覿。《象》曰：“入于幽谷”，幽不明也。九二，困于酒食，朱紱方來。利用享祀。征凶，無咎。《象》曰：“困于酒食”，中有慶也。六三，困于石，據于蒺藜，入于其宮，不見其妻，凶。《象》曰：“據于蒺藜”，乘剛也。“入于其宮，不見其妻”，不祥也。

The first line, Six at the Beginning, represents a yin and flexible situation at the bottom ofpredicament, sitting on a dry tree stump with no branches to shelter under, and falling into a deep valley where light has not been seen for three years. The Small Image says: "Entering the dark valley" indicates darkness and lack of clarity. The second line, Nine in the Second, represents a yang and strong position in the center, trapped in a situation of excessive food and drink with no way to use it. Soon, the red sash, symbolizing royal favor, will arrive. At this time, it is appropriate to sincerely perform worship to await the mandate of heaven. Rushing forward would be dangerous, but ultimately there will be no mistake. The Small Image says: "Trapped in food and drink" because it is in the center and upholding righteousness, thus there is inherent blessing. The third line, Six in the Third, represents a yin and flexible situation that is neither in the center nor upright. Advancing is blocked by a large stone, retreating leads to sitting on thorns, and returning home results in not even seeing one's wife, which is ominous. The Small Image says: "Sitting on thorns" because it is riding over the strength of Nine in the Second; "entering the palace but not seeing one's wife" is an ominous sign.

九四，來徐徐，困于金車，吝，有終。《象》曰：“來徐徐”，志在下也。雖不當位，有與也。九五，劓刖，困于赤紱，乃徐有說，利用祭祀。《象》曰：“劓刖”，志未得也。“乃徐有說”，以中直也。“利用祭祀”，受福也。上六，困于葛藟，于臲，曰動悔有悔，征吉。《象》曰：“困于葛藟”，未當也。“動悔有悔”，吉行也。

Nine in the Fourth must descend to correspond with Six at the Beginning, but moves slowly forward because it is blocked by the solid golden chariot of Nine in the Second. Although there is some regret, eventually they will come together. The Small Commentary says: "Coming slowly," indicating his intention is directed toward the Six at the Beginning; although his position is not appropriate, he still has a corresponding partner. Nine in the Fifth is yang and upright, occupying the exalted position, but is surrounded by yin on both above and below, like having his nose cut off and feet amputated, trapped by the red sash of the exalted position. However, through slow progress, he will eventually be freed. At this time, it is appropriate to be sincere and perform worship to connect with the divine. The Small Commentary says: "Nose cut off and feet amputated," indicating his intention has not yet been realized; "gradually there is relief," because he is upright and just in the center; "useful for worship," because he can thus receive blessings. Six at the Top is trapped by vines, in an unstable and insecure position (the original text says "于臲," while the common version says "于臲卼," missing one character "卼," which is retained as is). In his heart, he says, "One movement will lead to regret," precisely because he first had this regret and was willing to change, so moving forward will be auspicious. The Small Commentary says: "Trapped by vines," indicating his position is inappropriate; "movement with regret brings regret," because he recognizes his regret and acts accordingly, thus the movement is auspicious.

《井》：改邑不改井，無喪無得。往來井井。汔至，亦未繘井，羸其瓶，凶。《彖》曰：巽乎水而上水，井。井養而不窮也。“改邑不改井，”乃以剛中也。“汔至，亦未繘井”，未有功也。“羸其瓶”，是以凶也。《象》曰：木上有水，井。君子以勞民勸相。

The hexagram "Well" has the trigram Zhen (Wind) below and Kan (Water) above. "Well" refers to a water well, symbolizing the idea of sustaining people without depletion. The hexagram statement says: a city can be moved, but a well cannot be moved; the water in the well does not decrease nor increase; people come and go to draw water from the well. If drawing water, and the rope has not yet completely come out of the well, but the water jar is broken, it is ominous. The commentary on the judgment explains: entering the water and lifting it up is the well. The well sustains people without end. "Changing the city but not the well" is because the second line and the fifth line are strong and centered, their virtue is like the well which remains constant. "Almost reaching, but not yet drawing up the well" refers to failure just before success. "Breaking the jar" is why it is ominous. The great image commentary says: water above a wooden bucket, this is the image of the well; the gentleman takes this as a model, to comfort the people and encourage them to help each other.

初六，井泥不食。舊井無禽。《象》曰：“井泥不食”，下也。“舊井無禽”，時舍也。九二，井谷射鮒，甕敝漏。《象》曰：“井谷射鮒”，無與也。九三，井渫不食，為我心惻。可用汲，王明並受其福。《象》曰：“井渫不食”，行惻也。求“王明”，受福也。

The first line, "Six at the Beginning," is at the bottom of the well, where the water is mixed with mud and cannot be drunk. This old well even attracts no birds. The "Small Image" says, "The well mud is not edible," because it is at the very bottom; "the old well has no birds," because the situation has abandoned it. The second line, "Nine in the Second," is yang but has no corresponding line above. The spring in the well can only flow downward to feed small fish, and the water jar is broken and leaks, achieving nothing. The "Small Image" says, "The well bottom shoots minnows," because there is no corresponding line above to receive it. The third line, "Nine in the Third," is yang and proper. The well water has been cleaned but no one comes to drink it, causing sorrow. This well is actually usable, and if the king is enlightened, both ruler and people can share its benefits. The "Small Image" says, "The well is cleaned but not used," because all travelers feel sorrow; seeking "a wise king" is precisely to ensure the people and ruler share the same blessings.

六四，井甃，無咎。《象》曰：“井甃無咎”，修井也。九五，井洌，寒泉食。《象》曰：“寒泉之食”，中正也。上六，井收勿幕，有孚元吉。《象》曰：“元吉”在“上”，大成也。

Six in the Fourth is a yin and flexible line that is in the correct position but lacks the strength to benefit others. It can only use bricks and stones to build the well wall, though it cannot nourish people, it will not have any fault. The Small Image says, "Well walling has no blame," meaning it is repairing the well, preparing for future nourishment. Nine in the Fifth is a yang and strong line that is upright and central, the well water is clear and cold, a cold spring suitable for drinking. The Small Image says, "Cold spring food," because it is in the center and upholds correctness, its virtue is like the clear spring. Upper Six is at the top of the well, water has already been drawn, do not cover the well mouth, so that everyone can come to draw water; with such sincerity, it is very auspicious. The Small Image says, "Great auspiciousness" appears at the top line, meaning the well's nourishing function has been greatly completed.

《革》：已日乃孚。元亨。利貞，悔亡。《彖》曰：革，水火相息，二女同居，其志不相得曰革。“已日乃孚”，革而信之。文明以說，大亨以正。革而當，其悔乃亡。天地革而四時成，湯武革命，順乎天而應乎人。革之時大矣哉！《象》曰：澤中有火，革。君子以治曆明時。

The Hexagram of Revolution is composed of the lower trigram Li (Fire) and the upper trigram Dui (Lake), symbolizing fire within a lake, where fire and water extinguish each other. "Revolution" refers to change. The Hexagram Statement says: Change occurs and is only believed in when it is completed; it is greatly smooth and favorable to maintaining the correct path, and regret disappears. The Commentary on the Judgment explains: Revolution is when fire and water extinguish each other; it is also like a middle daughter and a young daughter living in the same house, with conflicting intentions, hence revolution. "Only on the day of success will people believe," meaning people only believe in change after it has been realized. The lower trigram is civilized and the upper trigram is harmonious, thus it is greatly smooth and favorable to maintaining the correct path. Proper revolution leads to the disappearance of regret. Heaven and Earth undergo revolution, resulting in the formation of the four seasons; examples such as King Tang of Shang overthrowing Jie and King Wu of Zhou defeating Zhou, these revolutions follow the heavenly way and respond to the people's hearts. The significance of the timing contained in the Hexagram of Revolution is indeed profound! The Great Image Commentary says: Fire within a lake, this is the image of the Hexagram of Revolution; the gentleman takes inspiration from this, revises the calendar to clarify the changes of the four seasons.

初九，鞏用黃牛之革。《象》曰：“鞏用黃牛”，不可以有為也。六二，巳日乃革之，征吉，無咎。《象》曰：“巳日革之”，行有嘉也。九三，征凶。貞厲。革言三就，有孚。《象》曰：“革言三就”，又何之矣。

Chujiu is at the beginning of change, the opportunity has not yet arrived, so one can only use a yellow ox hide to tightly bind oneself and remain inactive. The Xiao Xiang says: "Gong yong huang niu," meaning that at this time, one cannot yet take action. Liuer is yin and flexible, and on the day it arrives, one can then initiate the change, going forward will be auspicious and without error. The Xiao Xiang says: "Si ri ge zhi," meaning that acting in this way will surely bring good results. Ji-san is overly yang and strong, rushing into change will be dangerous, even if one remains steadfast, it is still perilous; the proposal for change should be deliberated three times, and only after three deliberations are all appropriate can one gain the trust of others. The Xiao Xiang says: "Ge yan san jiu," once this is achieved, where else can one seek a more secure method?

九四，悔亡。有孚改命，吉。《象》曰：“改命之吉”，信志也。九五，大人虎變，未占有孚。《象》曰：“大人虎變”，其文炳也。上六，君子豹變，小人革面，征凶，居貞吉。《象》曰：“君子豹變”，其文蔚也。“小人革面”，順以從君也。

Nine in the Fourth holds a yang line in a yin position, which should naturally bring regret, but the regret disappears; with sincerity, he reforms the old order, which is auspicious. The Small Image says, "The auspiciousness of changing the destiny" refers to his sincerity being trusted by others. Nine in the Fifth, being yang and upright in the central position, is the leader of the change. His transformation is like a tiger shedding its fur, becoming brilliant and renewed, naturally trusted by the world without needing to consult. The Small Image says, "The great man's transformation like a tiger" refers to his brilliance shining brightly. Six at the Top is at the end of the change. The gentleman's transformation is like a leopard shedding its fur, his brilliance becoming dense and gradually noticeable; the petty person can only change his outward appearance. If he moves forward too hastily at this time, it will be dangerous, but if he remains steady and upright, it will be auspicious. The Small Image says, "The gentleman's transformation like a leopard" refers to his brilliance becoming dense and noticeable; "the petty person changing his face" refers to his gentle submission to the new ruler.

《鼎》：元吉，亨。《彖》曰：鼎，象也。以木巽火，亨飪也。聖人亨以享上帝，而大亨以養聖賢。巽而耳目聰明，柔進而上行，得中而應乎剛，是以元亨。《象》曰：木上有火，鼎。君子以正位凝命。

The hexagram "Ding" (Tripod) has the lower trigram Xun (Wind) and the upper trigram Li (Fire), forming an image exactly like a tripod. The first line represents the foot, the second, third, and fourth lines represent the body, the fifth line represents the handle, and the top line represents the lifting bar. The hexagram statement says: Great auspiciousness, smooth and unimpeded. The commentary on the judgment explains: The tripod is an image of a vessel. Putting firewood into the fire is used for cooking food. The sage cooks food to offer to the heavenly deities, and also cooks on a large scale to provide for the sages and virtuous people. The lower trigram is humble and the upper trigram is bright, thus the ears and eyes are clear; the flexible line six in the fifth position ascends to a noble position, attains the central position and corresponds with the strong line nine in the second, thus achieving great smoothness and unimpededness. The great image commentary says: Wood above fire, which is the image of cooking, this is the image of the hexagram "Ding"; the gentleman takes this as a model, properly establishes his position and firmly holds the mission entrusted to him.

初六，鼎顛趾，利出否。得妾以其子，無咎。《象》曰：“鼎顛趾”，未悖也。“利出否”，以從貴也。九二，鼎有實，我仇有疾，不我能即，吉。《象》曰：“鼎有實”，慎所之也。“我仇有疾”，終無尤也。

Chu Li Ju Ding Zhi Di, Ding Zu Chao Tian Er Fan Dao, Kuan Shi Fan Chang, Que Zheng Hao Dao Dao Chu Li De Chen Zha Hui Wu; Ru Tong Yin Qie Sheng Zi Er Shi She De Li Shen, Bu Hui You Guo. Xiao Xiang Shuo: "Ding Dian Zhi", Bu Bu Wei Chang Li; "Li Chu Po", Shi Wei Cheng Cong Xin Na De Gui Wu Er Xian Qu Qi Jiu Hui. Jiu Er Yang Gang Ju Zhong, Ding Zhong Sheng Man Li Wu; Wo De Dui Tou Chu Li Su Jian Que You Bing Tong Zhi Xian, Bu Neng Qian Jin Wo, Ji. Xiao Xiang Shuo: "Ding You Shi", Zheng Yin Man Zai, Geng Yao Cang Jing Su Wang; "Wo Chou You Ji", Zhong Jing Bu Hui You Shu.

九三，鼎耳革，其行塞，雉膏不食，方雨，虧悔，終吉。《象》曰：“鼎耳革”，失其義也。九四，鼎折足，覆公餗，其形渥，凶。《象》曰：“覆公餗”，信如何也。六五，鼎黃耳金鉉，利貞。《象》曰：“鼎黃耳”，中以為實也。上九，鼎玉鉉，大吉，無不利。《象》曰：玉鉉在上，剛柔節也。

Nine in the Third is yang but lacks the right response, like a tripod's handle being deformed, making it impossible to lift the tripod and causing obstruction in movement; the delicious wild chicken in the tripod cannot be eaten. When yin and yang harmonize and rain falls, the previous loss and regret gradually disappear, and the outcome is favorable. The Small Image says: "The tripod handle is changed," meaning it has lost the proper harmony of principle. Nine in the Fourth, being yang in a yin position, responds to the weakness of Six at the Beginning, like the tripod's legs breaking, spilling the royal delicacies on the ground, and the body of the tripod being covered with filth, resulting in misfortune. The Small Image says: "The royal delicacies are overturned," how can one trust someone who is not reliable? The fault lies with the person himself. Six in the Fifth, being yin and gentle in a position of honor, is like a tripod with a yellow ear and a metal bar for lifting, which is favorable for maintaining the right path. The Small Image says: "The tripod has a yellow ear," meaning it is filled with the virtue of the center. Nine at the Top, being yang in the highest position, is like a tripod with a jade bar for lifting, which is strong yet gentle, resulting in great good fortune with nothing unfavorable. The Small Image says: the jade bar is at the top, indicating a proper balance between strength and softness.

《震》：亨。震來虩虩，笑言啞啞，震驚百里，不喪匕鬯。《彖》曰：震，亨。“震來虩虩”，恐致福也。“笑言啞啞”，後有則也。“震驚百里”，驚遠而懼邇也。“不喪匕鬯”，出可以守宗廟社稷，以為祭主也。《象》曰：洊雷，震。君子以恐懼修省。

The Hexagram Zhen represents thunder. Both the upper and lower trigrams are Zhen, meaning thunder, movement, and the eldest son. The Hexagram Statement says: It is smooth. When the sound of thunder comes, people are frightened and uneasy, but after it passes, they laugh and return to normal. A great thunderclap shakes a hundred miles away, yet the spoon and wine in the hands of the chief priest remain untouched. The Commentary on the Judgment explains: Zhen brings smoothness. "The thunder comes with fear" indicates that fear and caution bring blessings. "Laughter and talk in a low voice" means after fear, there is order in action. "The thunder shakes a hundred miles" means people far away are startled and those nearby are afraid. "Not losing the spoon and wine" means that the eldest son, who remains calm, can guard the ancestral temple and state, and thus can serve as the chief priest. The Image Commentary says: The continuous sound of thunder is the image of Zhen. The gentleman takes this as a model, cultivating himself with fear and self-examination.

初九，震來虩虩，後笑言啞啞，吉。《象》曰：“震來虩虩”，恐致福也。“笑言啞啞”，後有則也。六二，震來厲，億喪貝，躋于九陵，勿逐，七日得。《象》曰：“震來厲”，乘剛也。六三，震蘇蘇，震行無眚。《象》曰：“震蘇蘇”，位不當也。

Chujiu is the master of Zhen (Thunder), when thunder comes, there is fear and alarm, but after it passes, one can talk and laugh freely, which is auspicious. The Xiao Xiang says: "Zhen comes with fear," because fear brings good fortune; "laughing and talking joyfully," because after fear, actions become orderly. Liuer is yin and flexible but occupies the strong Chujiu, so when thunder comes, there is danger and great loss of wealth, one can only take refuge on high mountains; there is no need to search, for after seven days, the lost wealth will be regained. The Xiao Xiang says: "Zhen comes with danger," because it occupies a strong line. Li-san is yin and not in the center, in the movement of Zhen, it is weak and unstable, and appears confused; if one can act due to the fear, there will be no calamity. The Xiao Xiang says: "Zhen makes one confused," because the line is not in the proper position.

九四，震遂泥。《象》曰：“震遂泥”，未光也。六五，震往來，厲，意無喪，有事。《象》曰：“震往來厲”，危行也。其事在中，大無喪也。上六，震索索，視矍矍，征凶。震不于其躬，于其鄰，無咎。婚媾有言。《象》曰：“震索索”，中未得也。雖凶無咎，畏鄰戒也。

Nine in the Fourth is a yang line trapped between four yin lines, its movement of shaking eventually falls into a mud pit and cannot rise again. The Small Image says, "The shaking is stuck in mud," indicating that its yang strength has not yet become prominent. Six in the Fifth, being yin and gentle, occupies a position of honor, and the shaking comes and goes, which is dangerous; however, there is no great loss in intention, so it can still preside over worship. The Small Image says, "The shaking comes and goes with danger," meaning that actions are in a dangerous situation; because it maintains the middle path in what it oversees, there is no great loss. Six at the Top is at the extreme of the shaking, fearful and trembling, eyes looking around anxiously. At this time, traveling is ominous; the thunder has not yet reached itself, but only nearby, yet it is already cautious and fearful, thus avoiding mistakes; however, such caution may lead to gossip from the marital relatives. The Small Image says, "The shaking is trembling," because it has not reached the middle path; although in a dangerous situation, it avoids mistakes because it sees the neighbors' misfortunes and alerts itself in advance.

《艮》：艮其背，不獲其身，行其庭，不見其人，無咎。《彖》曰：艮，止也。時止則止，時行則行，動靜不失其時，其道光明。“艮其止”，止其所也。上下敵應，不相與也。是以“不獲其身，行其庭，不見其人，無咎”也。《象》曰：兼山，艮。君子以思不出其位。

The Hexagram of Gen has both upper and lower trigrams of Gen, which represents mountain and signifies stopping. The Hexagram Statement says: stopping at the back — the back is the only part of the human body that does not see things or give rise to desires — thus one does not perceive one's own body; walking through his courtyard, one does not see the people in it; thus there is no blame. The Commentary on the Judgment explains: Gen means stopping. One should stop when it is appropriate and act when it is appropriate, neither missing the time for movement nor for stillness, and this principle is clear and upright. "Stopping at the proper place" means stopping where one should stop. Since the yao of this hexagram are in pairs with the same nature and are opposing yet not in harmony with each other, they are not connected, hence it says, "not perceiving one's own body, walking through the courtyard, not seeing the people, no blame." The Image Commentary says: two mountains overlapping, this is the image of the Hexagram of Gen; the gentleman takes inspiration from this, and his thoughts do not exceed his proper duties.

初六，艮其趾，無咎。利永貞。《象》曰：“艮其趾”，未失正也。六二，艮其腓，不拯其隨，其心不快。《象》曰：“不拯其隨”，未退聽也。九三，艮其限，列其夤，厲，熏心。《象》曰：“艮其限”，危熏心也。

The entire hexagram still uses the human body, from bottom to top, as a symbolic representation. The first line, Six at the Beginning, is at the very bottom, representing the toes. At the initial moment of movement, it stops, thus not committing any mistakes, and it is favorable to maintain a steady and correct course. The "Small Explanation" says, "Stopping at the toes," indicating that he has not yet lost the right path. The second line, Six in the Second, stops at the calf, but cannot correct the rigid stopping of the third line, Nine in the Third, so it can only follow suit, resulting in inner discomfort. The "Small Explanation" says, "Not rescuing the following," because the third line is stubborn and unwilling to retreat or listen to advice. The third line, Nine in the Third, is yang and resides at the junction of the two trigrams, stopping at the waist, forcefully tearing apart the upper and lower parts of the spine, which is extremely dangerous, with anxiety and fear burning like fire in the heart. The "Small Explanation" says, "Stopping at the waist," indicating that danger is tormenting his inner self.

六四，艮其身，無咎。《象》曰：“艮其身”，止諸躬也。六五，艮其輔，言有序，悔亡。《象》曰：“艮其輔”，以中正也。上九，敦艮，吉。《象》曰：“敦艮之吉”，以厚終也。

Six in the Fourth is yin and flexible, maintaining correctness, stopping itself entirely, not acting recklessly, thus avoiding mistakes. The Small Image says: "Stopping the body," meaning stopping what should be stopped on oneself first, seeking within oneself. Six in the Fifth, being yin and flexible, holds the position of honor, stopping its jaw and tongue, speaking in an orderly manner without rashness, thus eliminating regret. The Small Image says: "Stopping the jaw," because it is in the central position and maintains correctness. Upper Nine is at the extreme of the mountain, stopping with sincerity and firmness, which is auspicious. The Small Image says: "The auspiciousness of sincerity," because it ends with the virtue of sincerity.