Index of the Complete Library of the Four Treasuries

△《吳園易解》•九卷（湖北巡撫採進本）

The Siku Quanshu catalog records that Wuyuan's Explanations of the Changes consists of nine volumes, and the source text used is the edition collected and presented by the governor of Hubei.

宋張根撰。根字知常，德興人。年二十一登進士第。大觀中官至淮南轉運使，以朝散大夫終於家。事蹟具《宋史》本傳。是書末有其孫垓《跋》，稱為先祖太師者，其子燾孝宗時為參知政事追贈官也。根所撰述甚多，垓《跋》稱有宋朝編年數百卷，五經諸子皆為之傳注。

This book was written by Zhang Gen of the Song dynasty. Zhang Gen, whose courtesy name was Zhichang, was from DeXing County, Raozhou. He passed the imperial examination at the age of twenty-one. During the Daguang period of Emperor Huizong of Song, he held the position of governor of the Huaihuang region and eventually died at home in the rank of Chausan Daifu. His life story is recorded in the "Song Shi" (History of the Song Dynasty). At the end of the book is a "Bai" (postscript) written by his grandson Zhang Gai, who refers to Zhang Gen as "Xianzu Taishi." The title "Taishi" was not an official title Zhang Gen held in his lifetime, but rather a posthumous honor granted by the court because his son Zhang Tao reached the position of Canzhi Zhengshi during the reign of Emperor Xiaozong of Song. Zhang Gen wrote a great deal during his lifetime. According to Zhang Gai's "Bai," he wrote hundreds of volumes of "Song Dynasty Chronicles," and also provided annotations for the Five Classics and various philosophical works.

晁公武《讀書志》載有《春秋指南》十卷，今皆未見。惟此《易解》僅存，明祁承《火業》家有其本。此為徐氏傳是樓所鈔，自《說卦傳》“乾健也”節以下，蠹蝕殘闕。末有康熙壬申李良年《跋》，亦稱此本不易得。然《通志堂經解》之中遺而不刻，豈得本於刻成後耶？書中次第，悉用王弼之本。詮義理而不及象數，不襲河洛之談。註文簡略，亦無支蔓之弊。末有《序語》五篇，《雜說》一篇，皆論《繫辭》，於《經》義頗有發明。又《泰卦論》一篇，於人事天道倚伏消長之機尤三致意焉。蓋作於徽宗全盛時也。亦可云識微之士矣。

Chao Gongwu's "Juzhai Reading Records" records that he wrote a book called "Chunqiu Zhi Nan" in ten volumes, but these works are no longer available. Only this "Yi Jie" has been preserved. In the Ming dynasty, the collector Qi Chengyuan had a copy of it. The present copy is a manuscript from Xushu Xu Qianxue's "Chuan Shi Lou," and from the section of "Shu Guan Zhuan" "Qian Jian Ye" onwards, it has been damaged by insects and is incomplete. At the end of the volume, there is a "Bai" written by Li Liangnian in the 31st year of the Kangxi era, Renshen, which also says that this manuscript is very hard to obtain. However, it was omitted by Nalanshixi in his "Tongzhi Tang Jingjie," and was not printed. Could it be that when Xu's family obtained this manuscript, "Tongzhi Tang Jingjie" had already been printed? The order of the sixty-four hexagrams in the book completely follows Wang Bi's version. It only discusses principles and does not involve images and numbers, nor does it follow the theories of the Yellow River Chart and the Luo Writing from the Han dynasty onwards. The annotations are concise and clear, without being redundant or complicated. At the end of the book, there are five "Xu Yu" and one "Za Shuo," all discussing the "Xi Ci Zhuan," and they have elaborated on the meaning of the classic text. There is also one "Tai Gua Lun," which repeatedly emphasizes the key point of the interdependence of misfortune and fortune, and the alternation of increase and decrease between human affairs and the way of heaven. This was probably written during the time when Emperor Huizong of Song was at the height of his power. It can also be said that Zhang Gen was a person who could see omens from subtle signs.

上經：乾、坤、屯、需、訟、師、比、小畜、履。乾下乾上。乾：元，亨，利，貞。初九，潛龍勿用。伯夷之事。九二，見龍在田，利見大人。仲尼之事。九三，君子終日乾乾，夕惕若厲，無咎。文王之事。九四，或躍在淵，無咎。武王觀兵之事。九五，飛龍在天，利見大人。禹湯之事。上九，亢龍有悔。穆王之事。用九，見群龍無首，吉。堯舜之事。

The hexagrams in the Upper Classic include Qian, Kun, Zun, Xu, Song, Shi, Bi, Xiao Xu, Lu (the entry for Meng hexagram is missing here). The structure of the Qian hexagram has both the upper and lower trigrams as Qian. The hexagram statement says: Qian possesses the four virtues of Yuan, Heng, Li, and Zhen. The statement of the first line says: A dragon is hidden and does not act — Zhang Gen says this is similar to Bo Yi's case of retreating from officialdom. The statement of the second line says: A dragon appears in the fields, suitable for meeting a great person — this is similar to Confucius gathering disciples and teaching, when his moral reputation was just beginning to be recognized. The statement of the third line says: A gentleman works diligently all day and remains vigilant even at night, though in a dangerous situation, he will not commit mistakes — this is similar to King Wen's careful service to the Shang dynasty. The statement of the fourth line says: Either the dragon soars up or remains in the deep, neither will result in mistakes — this is similar to King Wu's military review at Mengjin, where he saw the opportunity was not yet ripe and returned. The statement of the fifth line says: A dragon flies in the sky, suitable for meeting a great person — this is similar to the case of Yu the Great and Tang of Shang ascending the throne and carrying out their virtue. The statement of the top line says: A dragon that has reached the extreme will regret — this is similar to King Mu's riding the eight骏 horses on a distant journey, almost losing the world. The statement of "All Nines" says: A group of dragons appear but none strive to be the leader, which is auspicious — this is similar to Yao and Shun's abdication, where they did not regard the world as their private possession.

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，保合太和，乃利貞。首出庶物，萬國咸寧。乾道無所不該，四徳特舉其應物之跡耳，故有人君之象。

The Commentary on the Judgment says: How great is the original virtue of the Creative, which gives rise to all things and initiates the beginning of existence. It encompasses the entire heavenly way. Clouds flow, rain descends, and various forms are shaped through movement. The brightness of the sun pervades continuously, and the six lines appear in sequence according to the order of time. The sage governs the heavenly way as if riding six dragons at all times. The Creative way constantly changes, enabling all things to maintain their inherent nature and destiny, preserving and uniting the most harmonious vital energy, thus benefiting through proper conduct. It rises above all things, and therefore the world and all states are at peace. Zhang Gen explains: The Creative way encompasses everything, and the Hexagram Statement only mentions the four virtues of origin, prosperity, benefit, and proper conduct, which are merely the traces left when it responds to all things. Therefore, the Creative hexagram symbolizes the sovereign ruler.

象曰：天行健，君子以自強不息。帝之所興，王之所成，皆原於此。潛龍勿用，陽在下也。見龍在田，徳施普也。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，天徳不可為首也。天為剛徳，猶不干時，況於人乎？

The Great Image Commentary says: The heavenly way is vigorous and unceasing, and the gentleman takes it as a model, self-renewing without ever slackening. Zhang Gen explains: The reason why emperors rise and kings achieve success lies entirely in this statement. The Small Image Commentary explains each line: "The dragon remains hidden and should not be used" because the yang energy is still at the very bottom; "The dragon appears in the field" signifies that virtue has begun to spread; "Remaining diligent day and night" means moving repeatedly along the correct path; "The dragon may leap in the deep pool" indicates that advancing will not bring blame; "The dragon soars in the sky" means that great persons have already achieved their undertakings; "The dragon reaches the zenith" implies that a state of fullness cannot last; "All Nines" indicates that the virtue of heaven lies in not competing for the lead. Zhang Gen says: Heaven, representing the virtue of strength and vigor, still does not act rashly ahead of its time, let alone human beings.

文言曰：元者，善之長也；亨者，嘉之會也；利者，義之和也；貞者，事之乾也。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。君子行此四徳者，故曰乾元亨利貞。四徳所配，惟乾為然。

The Wenyan Transmission says: "The term 'Yuan' refers to the first among all good qualities; 'Heng' refers to the convergence of various good things; 'Li' refers to the harmonious balance of principles; and 'Zhen' refers to the essential support for accomplishing tasks. A gentleman who takes benevolence as his fundamental nature is sufficient to serve as a model for others; by gathering all good things together, he is sufficient to conform to propriety; by enabling all things to receive their benefits, he is sufficient to harmonize principles; and by upholding correctness firmly, he is sufficient to shoulder responsibilities. A gentleman who can practice these four virtues is therefore why the hexagram statement says 'Qian, Yuan Heng Li Zhen.' Zhang Gen explains: these four virtues are fully embodied, and among the sixty-four hexagrams, only Qian is worthy of such a description."

初九曰：潛龍勿用。何謂也？子曰：龍徳而者也。不易乎世，不成乎名，遁世無悶，不見是而無悶，樂則行之，憂則違之，確乎其不可拔，潛龍也。時命大謬而樂則行，此所以為聖人之。九二曰：見龍在田，利見大人。何謂也？子曰：龍徳而正中者也。庸言之信，庸行之謹，閒邪存其誠，善世而不伐，徳博而化。易曰：見龍在田，利見大人。君徳也。有君徳而無位，私淑艾者也。閒邪存其誠，是以能守其中庸；善世而不伐，徳博而化，是以無思不服。

The Wenyan Transmission asks: The statement of the first line says "The dragon is hidden and not used." What does this mean? Confucius answers: This refers to a person who has the virtue of a dragon but remains hidden and does not act. He does not change himself due to the customs of the world, does not seek fame, and remains in seclusion without being troubled. He is not troubled even if not recognized. When something is suitable, he acts; when something is worrying, he avoids it. His will is firm and unshakable, which is what is meant by "the hidden dragon." Zhang Gen explains: When fate and destiny are greatly contrary, yet one can still act joyfully and do what is right, this is precisely where a sage becomes a sage. The Wenyan Transmission again asks: The statement of the second line says "The dragon appears in the field, beneficial to meet a great man." What does this mean? Confucius answers: This refers to a person who has the virtue of a dragon and holds a position of central uprightness. He speaks with integrity, acts with caution, guards against evil thoughts, preserves inner sincerity, does good deeds for the world without boasting, and has broad virtue that can influence others. The Book of Changes says "The dragon appears in the field, beneficial to meet a great man," which describes the virtue of a ruler. Zhang Gen says: Having the virtue of a ruler but not holding the position of a ruler is what Mencius calls "private discipleship," meaning someone who learns from the past sages privately and forms his own learning. Guarding against evil thoughts and preserving sincerity allows one to maintain the middle path; doing good deeds for the world without boasting and having broad virtue that can influence others leads to the people's hearts being fully devoted.

九三曰：君子終日乾乾，夕惕若厲，無咎。何謂也？子曰：君子進徳修業。忠信所以進徳也，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。內文明所以進徳也，外柔順所以居業也。三分天下有其二，非幾而何？以服事商，非義而何？

The Wenyan Transmission asks: The line statement of the third line, "The superior man remains diligent all day, and is ever cautious at night as if facing a dangerous situation, thus having no blame," what does it mean? Confucius replies: The superior man constantly cultivates virtue and improves his undertakings. Loyalty and sincerity are the ways to cultivate virtue, while refining speech and establishing truthfulness are the ways to maintain his achievements. Knowing the goal and striving to reach it, such a person can be discussed with regarding "ji," which refers to the subtle signs of things. Knowing when to stop and stopping at the right time, such a person can be shared with regarding righteousness. Therefore, such a person, when in a high position, does not become arrogant, and when in a low position, does not become anxious. He remains diligent all day and is ever cautious, and even though in a dangerous situation, he has no blame. Zhang Gen explains: Inner civility is used for cultivating virtue, and outer gentleness is used for maintaining achievements. King Wen of Zhou had already gained two-thirds of the people's hearts; is this not understanding the subtle signs? Holding such power yet still serving the Shang dynasty as a vassal, is this not upholding righteousness?

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。君子進徳修業，欲及時也，故無咎。時哉不可失，何咎之有？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。聖賢相須，然後可大有為於天下。

The Wenyan Transmission asks: The statement of the fourth line, "Sometimes leaping in the abyss, without blame," what does it mean? Confucius answers: To rise and fall without a fixed pattern, does not mean to do perverse things; to advance and retreat without a fixed rule, does not mean to leave the community. A gentleman increases his virtue and cultivates his achievements in order to seize the opportunity, so he does not commit mistakes. Zhang Gen explains: When the opportunity comes, one should not miss it; how could there be any mistake? The Wenyan Transmission again asks: The statement of the fifth line, "The dragon soars in the sky, advantageous to see the great man," what does it mean? Confucius answers: Those with the same sound respond to each other; those with the same nature seek each other. Water flows to the damp, fire burns toward the dry; clouds arise with the dragon, wind rises with the tiger. When the sage arises, all things look up to him. All things originating from heaven are attached to the upper, all things originating from earth are attached to the lower, each follows its own kind. Zhang Gen says: A sage ruler and a virtuous minister must rely on each other, then they can achieve great things in the world.

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。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。變則通故。

The Wenyan Transmission asks: The line statement of the Upper Nine says "A dragon soaring high brings regret." What does this mean? Confucius replies: Being in a high position without actual authority, residing at the top without the people to govern, and having virtuous men in lower positions without anyone to assist him, thus any action he takes brings regret. The Wenyan Transmission then explains each line: "A dragon hidden in the depths should not be used" because it is at the lowest position; "A dragon appears in the field" indicates that the timing still allows for temporary rest; "Remaining diligent all day" refers to being diligent in his duties; "Leaping in the abyss" means testing the timing by himself; "A dragon in the sky" means being in a high position and governing; "A dragon soaring high brings regret" means reaching the extreme and thus bringing calamity; "The use of all nines" means the world is properly governed. Zhang Gen explains that this is because when reaching the extreme, change is possible, and once changed, it becomes smooth.

潛龍勿用，陽氣潛藏。聖人所以在下。見龍在田，天下文明。所以時出而含。終日乾乾，與時偕行。所以行其能事。或躍在淵，乾道乃革。所以進而自試。飛龍在天，乃位乎天徳。所以居上而治。亢龍有悔，與時偕極。所以處窮為災。乾元用九，乃見天則。所以常治而不亂。葢功成名遂身退，天之道。

The Wenyan Transmission第三次 explains each line of the hexagram again. Zhang Gen explains according to the text: "A hidden dragon does not act" refers to the yang energy returning to be hidden — the sage therefore remains in a lower position. "A dragon appears in the field" refers to the world beginning to show cultural brilliance — the sage therefore emerges at the right time but still knows to be restrained. "All day long the dragon toils" refers to moving in harmony with the times — the sage therefore carries out his abilities. "The dragon may leap in the abyss" refers to the principle of乾 reaching this point and undergoing transformation — the sage therefore further tests himself. "The dragon flies in the sky" refers to occupying a position in accordance with the Heavenly Virtue — the sage therefore governs from above. "An exalted dragon brings regret" refers to moving in harmony with the times to the extreme — the sage therefore reaches a dead end and incurs calamity. "The乾 Yuan uses all nines" refers to the manifestation of the heavenly principle — thus achieving long-term stability without disorder. Perhaps after achieving success and renown, withdrawing is the constant way of heaven.

乾元者，始而亨者也。利貞者，性情也。乾始能以羙利利天下，不言所利，大矣哉。乾造始而萬物自亨，無一物不得其所而各正其性命之情，此其所以為大而人君法之也。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。具此七徳，是以能不息而首出，無所不利，為人君之象焉。

The Wenyan Transmission says: The term "Qian Yuan" refers to the power that initiates and connects all things; "Li Zhen" refers to the nature and reality of all things. Qian, at the beginning, brings benefit to the world with goodness, yet does not claim to have benefited anyone, which is truly great. Zhang Gen explains: Qian creates the beginning of all things, and thus all things naturally become connected and each finds its proper place, each upholding the reality of its own nature, which is its greatness, and the ruler should emulate it. The Wenyan Transmission also says: How great is Qian! It is strong, vigorous, centered, and upright, pure and subtle; the six lines interact and express themselves, comprehensively revealing the conditions of all things; it rides six dragons at all times to control the heavenly way; clouds flow, rain falls, and the world is peaceful. Zhang Gen says: Qian possesses these seven virtues, thus it never ceases and rises above all things, benefiting everywhere, which is the symbol of the ruler.

君子以成徳為行，日可見之行也。潛之為言也，而未見，行而未成，是以君子弗用也。待時而動之謂。君子學以聚之，問以辨之，寛以居之，仁以行之。易曰：見龍在田，利見大人。君徳也。寛以居之，無慾速之謂；仁以行之，不欲一物失所之謂；學問以成之，寛仁以用之，此徳之所以博而施之所以普也。以此處下，元聖素王；以此處上，帝王天子之徳也。

The Wenyan Transmission says: A gentleman manifests his cultivated virtue in action, which is visible every day. What is called "qian" (hidden) refers to something that is concealed and has not yet emerged, has begun to act but has not yet achieved success, so the gentleman temporarily refrains from acting ("wei yan ye" originally lacked the character "yin"). Zhang Gen explains that this refers to waiting for the right opportunity before taking action. The Wenyan Transmission also says: A gentleman relies on learning to accumulate, on inquiry to discern, on tolerance to deal with others, and on benevolence to act. The Book of Changes says, "A dragon appears in the field, advantageous to meet a great man," which refers precisely to the virtue of a sovereign ruler. Zhang Gen says: "Broad in residence" means not seeking quick results; "benevolent in action" means not wishing for any thing to be left without proper placement. Using learning and inquiry to perfect oneself, and using tolerance and benevolence to apply to others, this is why virtue is extensive and giving is universal. Applying these abilities in a lower position, it is the case of having the virtue of a sage but lacking the position, known as the "original sage and simple king"; applying these abilities in a higher position, it is the virtue of a sovereign emperor.

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。徽柔懿恭，小心翼翼之謂。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。動以不得已之謂。

The Wenyan Transmission says: The third line, which is a double yao of strong yang, is stacked together but does not occupy the central position. It cannot reach the heavenly position above nor the position of the field below. Therefore, one must be diligent all day and always cautious, so even though in a dangerous situation, there will be no mistake. Zhang Gen explains: This is the attitude described by the Shangshu regarding Yu Shun as "hui rou yi gong" and regarding King Wen as "xiǎoxīn xiǎoxīn." The Wenyan Transmission also says: The fourth line is also a double yao of strong yang stacked together but not in the central position. It cannot reach the heavenly position above, nor the position of the field below, and although it is in the center, it cannot reach the human position. Therefore, it is said "huo." The term "huo" means hesitation and uncertainty. Because of this careful hesitation, there will be no mistake. Zhang Gen says: This refers to taking action only when it is unavoidable.

夫大人者，與天地合其徳，與日月合其明，與四時合其序，與神合其吉凶。先天而天弗違，後天而奉天時。天且弗違，而況於人乎？況於神乎？所謂順乎天而應乎人。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！持滿有道，天下所以常治而不亂也。

The Wenyan Commentary says: What is meant by "great person" is that his virtue harmonizes with heaven and earth, his brightness harmonizes with sun and moon, his order harmonizes with the four seasons, and his judgment of good and bad harmonizes with ghosts and spirits (the character "ghost" was originally missing below "with"). When he acts before heaven, heaven does not contradict him; when he acts after heaven, he follows heaven's timing. Even heaven does not contradict him, how much less would human beings or ghosts and spirits? Zhang Gen explains: This is what the Commentary on the Judgment of the Ge Hexagram says: "To follow heaven and respond to human beings." The Wenyan Commentary also says: What is meant by "excess" is to know only forward movement and not backward, to know only survival and not failure, to know only gain and not loss. Those who understand this principle are probably only sages. Those who understand the measure of advancement and retreat, survival and demise, without losing the right path are probably only sages. Zhang Gen says: Holding a full vessel and being able to keep it is due to a method; the reason the world can maintain long peace without chaos is exactly because of this principle.

坤下坤上。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。坤雖具四徳而所利己小，況屯、隨、臨、無妄、革一時一事者乎？案：易卦元亨利貞四徳全具者，自乾坤外惟屯、隨、臨、無妄、革五卦。原本多一賁卦，係傳寫之誤，今刪。故曰齊小大者存乎卦，此學易者所以當變而通之然後可也。

The hexagram of Kūn consists of the lower trigram Kūn and the upper trigram Kūn. The hexagram statement says: Kūn possesses the virtues of origin, prosperity, benefit, and constancy, and its benefit and constancy are limited to the gentleness and compliance of a mare. A gentleman who goes forth, if he goes ahead, will become lost; if he follows behind, he can find the master and gain benefit. Going to the southwest can gain companions, going to the northeast will lose companions, and maintaining the correct path brings good fortune. Zhang Gen explains: Although Kūn also possesses the four virtues, the benefits it can obtain are already limited, and furthermore, the hexagrams of Zun, Sui, Lin, Wuwang, and Ge, although they also have the four virtues, these virtues are only applicable to a particular situation or matter. (Comment by the editors of the Siku Quanshu: Among the sixty-four hexagrams of the Book of Changes, the four virtues of origin, prosperity, benefit, and constancy are fully present in only the hexagrams of Qian and Kūn, and additionally in the hexagrams of Zun, Sui, Lin, Wuwang, and Ge; the original edition mistakenly included the hexagram of Ben, which was a copying error and has now been deleted.) Therefore, the Great Treatise says, "Distinguish the magnitude of the virtues of each hexagram according to which hexagram it is," and thus those who study the Book of Changes must understand the flexibility of the hexagram of Sui.

彖曰：至哉坤元，萬物資生，乃順承天。此所以為坤而為人臣之象。坤厚載物，徳合無疆。隨天所覆。含□光大，品物咸亨。生育亭毒。牝馬地類，行地無疆。不爾不足以配天之健。柔順利貞，君子攸行。柔順而不正則小人之徒爾。先迷失道，後順得常。陰以從陽為正。西南得朋，乃與類行。巽離兌皆陰卦也。東北喪朋。坎艮震皆陽卦也。乃終有慶。陰以佐陽為功。安貞之吉，應地無疆。不安於正，其能無疆乎？人臣之道盡此矣。

The Commentary on the Judgment says: The ultimate virtue of the Earth, the beginning of its nature, nurtures all things. It follows and receives the gifts of Heaven. Zhang Gen explains: Because of this, it becomes the Earth, symbolizing the minister. The Commentary on the Judgment says: The Earth is deep and bears all things; its virtue corresponds with boundlessness. Zhang Gen says: This is extending along with the range covered by Heaven. The Commentary on the Judgment says: It is inclusive and bright, and all things thus become harmonious. Zhang Gen says: This is the nurturing and transforming of all things, bringing them to maturity. The Commentary on the Judgment says: The mare belongs to the Earth, and walks on the earth without limit. Zhang Gen says: Without this, it would not match the strength and vigor of Heaven. The Commentary on the Judgment says: Gentle, beneficial, and upright, these are the paths for a gentleman. Zhang Gen says: Only being gentle without uprightness would make one like a petty person. The Commentary on the Judgment says: To act first is to lose the right path; to follow later is to conform to the norm. Zhang Gen says: Yin's correctness is in following Yang. The Commentary on the Judgment says: "In the Southwest, one gains companions," meaning to go with like-minded people. Zhang Gen says: The trigrams Xun, Li, and Dui are all Yin trigrams. The Commentary on the Judgment says: "In the Northeast, one loses companions." Zhang Gen says: The trigrams Kan, Gen, and Zhen are all Yang trigrams. The Commentary on the Judgment says: There will be joy in the end. Zhang Gen says: Yin's merit is in assisting Yang. The Commentary on the Judgment says: The auspiciousness of staying on the right path corresponds with the boundlessness of the Earth. Zhang Gen says: Without staying on the right path, how can one be boundless? The principles of being a minister are all contained here.

象曰：地勢坤。天動故言行，地靜故言勢。君子以厚徳載物。於國有不聞，於家有不見之謂。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。罔不在初之義。六二，直方大，不習無不利。皋陶之事。象曰：六二之動，直以方也。不習無不利，地道光也。此所以為大。

The Great Image says: The form of the earth is坤. Zhang Gen explains: Heaven is in motion, so the Qian hexagram says "Heaven moves"; Earth is still, so the Kun hexagram says "the terrain of the earth." The Great Image says: The gentleman takes it as a model, using deep virtue to carry all things. Zhang Gen says: This is the meaning of being silent about things not heard in the state and not seeing things not seen within the family, meaning tolerance and inclusiveness. The line statement of the initial line says: One steps on frost, and hard ice is about to come. The Small Image says: Stepping on frost and knowing that hard ice is coming, is the beginning of the gathering of yin energy; following this path, it will eventually form hard ice. Zhang Gen says: This is "no absence at the beginning" — meaning prevention must be done at the very beginning. The line statement of the second line says: Straight, square, and great, without the need for deliberate learning, there is no failure in any direction — this is equivalent to the case of Gao Yao assisting Yu Shun, enforcing law and having the world in submission. The Small Image says: The action of the second line is straight and square; without the need for learning, there is no failure in any direction, which is the brightness of the earth's way. Zhang Gen says: This is precisely why it is called "great."

六三，含章可貞。可猶可卷而懐之之謂。或從王事，無成有終。大禹之事。象曰：含章可貞，以時發也。或從王事，知光大也。既明且哲之謂。六四，括囊，無咎無譽。微子之事。象曰：括囊無咎，慎不害也。坤道革故。六五，黃裳元吉。伊周之事。象曰：黃裳元吉，文在中也。上六，龍戰于野，其血黃。象曰：龍戰于野，其道窮也。后羿之事。用六，利永貞。象曰：用六永貞，以大終也。大而能終，伊周告歸之事。

The third line statement says: Innerly possessing literary talent and being able to maintain correctness. Zhang Gen explains: This word "can" is like what is said in the Analects, "can be rolled up and carried within," meaning the ability to conceal one's talent. The line statement continues: Or one may participate in the affairs of the king, not taking credit for the accomplishment, yet achieving a good result—this is similar to the case of Yu the Great governing the waters for Shun, and not taking credit for his achievements. The Small Image Commentary says: Innerly possessing literary talent and being able to maintain correctness, is to wait for the right time to reveal it; or participating in the king's affairs, is his wisdom being broad and bright. Zhang Gen says: This is what the Book of Poetry says, "both wise and prudent." The fourth line statement says: Like tying up a bag and keeping silent, not making mistakes, nor receiving praise—this is similar to the case of Wei Zi remaining silent in the late Shang dynasty to avoid calamity. The Small Image Commentary says: Tying up a bag and keeping silent, not making mistakes, is being cautious and thus not suffering harm. Zhang Gen says: The way of the Earth is transformed at this line. The fifth line statement says: A yellow lower garment, great good fortune—this is similar to the case of Yi Yin and the Duke of Zhou, who held positions as ministers and fully fulfilled their roles. The Small Image Commentary says: A yellow lower garment brings great good fortune, is because the literary talent is contained within. The top line statement says: A dragon fighting in the wild, the blood flowing is yellow (originally there was a missing character "xuan" below "its blood"). The Small Image Commentary says: A dragon fighting in the wild, is its path having reached its end. Zhang Gen says: This is similar to the case of Hou Yi replacing the king with his own authority, eventually leading to his downfall. The line of all sixes says: It is favorable to maintain correctness for a long time. The Small Image Commentary says: Maintaining the correct path for a long time, is to conclude with grandeur. Zhang Gen says: Being both grand and able to conclude well, this is similar to the case of Yi Yin and the Duke of Zhou, who after achieving their accomplishments, retired and returned to their native places.

文言曰：坤至柔而動也剛，至靜而徳方，後得主而有常，含萬物而化光。坤道其順乎，承天而時行。不剛不方，不足以配天。然行之有時，必主於順而後可，往而不返，斯有至於龍戰者矣，此君子所以當辨早也。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，由辨之不早辨也。易曰：履霜堅冰至。葢言順也。不辨故積習而不自知。辨者，察其善惡之謂。

The Wenyan Transmission says: The Earth is extremely gentle and yielding, yet when it acts, it is strong; it is extremely quiet, yet its virtue is upright and incorruptible. It follows after the superior to attain constancy; thus it has the way of enduring. It embraces all things and nurtures them widely. The principle of the Earth is "yielding." It accepts the giving of Heaven and proceeds in accordance with the appointed time. Zhang Gen explains: Without strength and uprightness, one cannot match Heaven; yet when acting, one must consider the timing, and always follow the principle of yielding. If one goes forward without knowing when to turn back, it will reach the stage of "a dragon fighting in the fields," so the gentleman should discern the limits in time. The Wenyan Transmission says: Those who accumulate good deeds will surely have abundant blessings, while those who accumulate evil deeds will surely have abundant misfortunes. A subject killing his sovereign, or a son killing his father, are not formed in a day or two; their origins are gradual, because they failed to discern the limits in time. The Book of Changes says, "Walking on frost, the hard ice comes," which roughly describes this gradual accumulation in accordance with the way. Zhang Gen says: Not discerning leads to the formation of habits without awareness; what is meant by "discerning" is to examine one's own good and evil.

直其正也，方其義也。君子敬以直內，義以方外，敬義立而徳不孤。有敬以直內，然後可盡義以方外，不然能免於疑乎？不孤之謂大。直方大，不習無不利，則不疑其所行也。諫諍輔拂，人臣所以塞責，何疑之有？陰雖有羙，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。三公北面執璧而面槐，義取於此。

The Wenyan Transmission says: "Straight" refers to uprightness, and "square" refers to righteousness. A gentleman uses reverence to make his inner self upright, and uses righteousness to make his outer conduct square. When reverence and righteousness are established, his virtue will not be isolated. Zhang Gen explains: first one must use reverence to make the inner self upright, and only then can one strive to use righteousness to make the outer conduct square; otherwise, how could one avoid suspicion from others? The term "not isolated" precisely refers to the character "da" in the line statement. The Wenyan Transmission says: uprightness, squareness, and grandeur do not require deliberate learning and are beneficial in all directions, because one has no doubts about what one does. Zhang Gen says: advising and correcting the sovereign is the duty of a minister, so what is there to doubt? The Wenyan Transmission says: although the Yin may possess virtue, it remains concealed and participates in state affairs, not daring to claim the success. This is the way of the earth, the way of the wife, and the way of the minister. The way of the earth does not claim success but completes the termination on behalf of heaven. Zhang Gen says: the three ministers face north, hold jade and stand before the three槐 position, which precisely conveys this meaning.

天地變化，草木蕃；天地閉，賢人。陰道勝故。易曰：括囊，無咎無譽。葢言謹也。非盡言之時。君子黃中通理。逹權之謂。謹案：御纂周易折中引蔡氏清曰，黃中非通則無以應乎外，與逹權之義正合。原本作逺權，係傳寫之誤，今改正。正位居體，羙在其中而暢於四支，發於事業，羙之至也。功成治定，制禮作樂之謂。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。明其為賊之謂。夫黃者，天地之雜也，天而地黃。各正其分。用六所以大而能終也。

The Wenyan Transmission says: When heaven and earth interact and change, grass and trees flourish; when heaven and earth are closed off, the virtuous retreat. Zhang Gen explains: This is because the yin force has gained the upper hand. The Wenyan Transmission says: The Book of Changes speaks of "keeping the bag closed, without blame or praise," which probably refers to caution. Zhang Gen says: This is not the time to speak out fully. The Wenyan Transmission says: The virtuous person contains the yellow middle virtue within and understands the principles of things. Zhang Gen says: This refers to the ability to adapt and change appropriately. (Comment by the editors of the Siku Quanshu: The imperial compilation Zhouyi Zhong mentions that the inner middle virtue, if not understood, cannot respond to external matters, which aligns perfectly with the idea of "understanding the right way." The original edition read "far from the right way," which was a copying error, and it has now been corrected.) The Wenyan Transmission says: Residing in the correct position and resting in the fundamental nature, beauty is contained within and flows smoothly to the limbs, and is expressed in one's career, which is the perfection of beauty. Zhang Gen says: This refers to the meaning of establishing rites and music after the completion of achievements and the peace of the world. The Wenyan Transmission says: When yin becomes so strong that it seems like yang, a conflict is inevitable; because it is suspected that yang has already disappeared, the line statement refers to "dragon." Also, because it has not completely separated from the yin, the line statement refers to "blood." Zhang Gen says: This points out that the upper six is already a usurper. The Wenyan Transmission says: The dark and the yellow, are the mixture of the two colors of heaven and earth; the color of heaven is dark and the color of earth is yellow (originally missing a "dark" character below "fu" and below "heaven"). Zhang Gen says: Each maintains its proper position, hence "using all sixes" can be grand and lead to a good ending.

震下坎上。屯：元，亨，利，貞，勿用有攸往，利建侯。彖曰：屯，剛柔始交而難生。震坎皆陽而曰剛柔始交者，此論乾坤而不論卦，與損剛益柔之義同。動乎險中，大亨貞。雷雨之動滿盈。於物則利，於人則屯。天造草昧，宜建侯而不寧。無主益亂。象曰：雲雷屯，君子以經綸。拯危定難，固屬君子。

The hexagram Zun (Obstruction) consists of the lower trigram Zhen (Thunder) and the upper trigram Kan (Water). The hexagram statement says: Zun has the four virtues of Yuan, Heng, Li, and Zhen, but it is not advisable to move forward, but rather to establish princes. The Commentary on the Judgment says: Zun is when the strong and the weak first meet, and difficulty arises. Zhang Gen explains: Zhen and Kan are both yang trigrams, yet the Commentary on the Judgment says "the strong and the weak first meet," which is based on the trigrams Qian and Kun, not on these two trigrams. This is similar to the statement in the hexagram Shen (Loss) that "loss of the strong benefits the weak." The Commentary on the Judgment says: movement in danger, great success and uprightness; the movement of thunder and rain fills the heavens and the earth. Zhang Gen says: this movement is beneficial to all things, but for humans it brings difficulty. The Commentary on the Judgment says: heaven is creating the initial chaos, so it is appropriate to establish princes and not to seek comfort. Zhang Gen says: without a common ruler, disorder will only deepen. The Great Image Commentary says: clouds above thunder is Zun; the gentleman takes this as a model to govern the world. Zhang Gen says: rescuing a critical situation and calming disorder is naturally the duty of a gentleman.

初九，盤桓，利居貞，利建侯。象曰：雖盤桓，志行正也；以貴下賤，大得民也。應物則利，治亂則凶。案：初九雖係有為之才，然當屯難之初，伏處在下，未可出而治亂，故曰治亂則凶。原本作始亂，與卦義未協，今改正。六二，屯如邅如，乘馬班如，匪冦婚媾，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。歳寒然後知松柏，擾攘然後見君子。

The line statement for the first line says: hesitating and not advancing, suitable for staying in place and maintaining correctness, suitable for establishing feudal lords. The small image commentary says: although hesitating and not advancing, the direction of one's aspirations is correct; using a noble position to be in a humble position, greatly winning the people's support. Zhang Gen explains: using it to respond to matters is beneficial, using it to pacify chaos is dangerous. (Comment by the editors of the Siku Quanshu: Although the first line is a person of ability, at the beginning of difficulty, it can only remain in a lower position, not yet able to come out to pacify chaos, so it says 'dangerous in dealing with chaos'; the original edition says 'beginning of chaos', which does not fit the meaning of the hexagram, so it is now corrected.) The line statement for the second line says: again in a difficult situation and hesitating, riding a horse in circles without moving forward; the people coming are not bandits, but those coming to propose marriage; the woman maintains correctness and refuses to marry, waiting ten years before marrying. The image commentary says: the difficulty of the second line is because it is above a strong line; waiting ten years to marry is returning to the normal way. Zhang Gen says: pines are recognized only when it is cold, and gentlemen are recognized only when the world is chaotic.

六三，即鹿無虞，惟入于林中，君子幾，不如舍，往吝。屯難之際，失位無應，進退之幾於是乎在，惟君子為能不俟終日也。象曰：即鹿無虞，以從禽也；君子舍之，往吝窮也。六四，乘馬班如，求婚媾。屯道革故。往吉，無不利。以貴求下，利孰大焉。象曰：求而往，明也。不失時故。九五，屯其膏，小貞吉，大貞凶。象曰：屯其膏，施未光也。人主病不廣大，況多難之時乎？上六，乘馬班如，泣血漣如。象曰：泣血漣如，何可長也。上下無交，志當益壯，而乃效兒女之悲，不足道矣。

The line statement for the third line says: Pursuing a wild deer without a familiar forest guide to lead the way, one will only charge blindly into the deep woods; the gentleman sees the signs and knows it is better to give up pursuit, for persisting will lead to regret. Zhang Gen explains: At the time of difficulty and gathering, the third line is neither in the correct position nor supported by anyone, and the key to advancing or retreating lies here. Only the gentleman can make a timely decision without waiting for the day to pass. The small image commentary says: Pursuing a deer without a guide is to pursue animals blindly; the gentleman gives it up, because proceeding further will lead to a difficult situation. The line statement for the fourth line says: Riding a horse in circles without moving forward, going to propose marriage. Zhang Gen says: The way of difficulty and gathering has now changed here. The line statement says: Proceeding is auspicious, nothing is unfavorable. Zhang Gen says: To use a noble position to seek out the virtuous, what could be more beneficial than this? The small image commentary says: Seeking the virtuous and then proceeding is wise. Zhang Gen says: Because the opportunity has not been missed. The line statement for the fifth line says: Accumulating grace without giving it out, small matters are auspicious when holding to the right path, but great matters are ominous when holding to the right path. The small image commentary says: Accumulating grace is not yet sufficient in giving it out. Zhang Gen says: The fault of a ruler is not being broad-minded, and even more so during times of great difficulty. The line statement for the top line says: Riding a horse in circles without moving forward, crying with bloodshot eyes. The small image commentary says: Crying with bloodshot eyes, how can this last? Zhang Gen says: There is no communication between above and below, at this time the spirit should be even stronger, yet it imitates the lamentation of a child, which is not worth mentioning.

坎下艮上。亨。匪我求童，童求我。初筮告，再三瀆，瀆則不告。利貞。彖曰：山下有險，險而止。險在下而止，所以為亨。以亨行時中也。直而溫，寛而栗之謂。匪我求童，童求我，志應也。初筮告，以剛中也。再三瀆，瀆則不告，瀆也。剛而無虐，簡而無傲之謂。蒙以養正，聖功也。守之以愚。

The hexagram of Meng has the lower trigram Kan (Water) and the upper trigram Gen (Mountain). The hexagram statement says: It is smooth. It is not I who seek the child in ignorance, but the child who seeks me. If one asks once, he should be told, but if he persists, it is a violation, and then he should not be told. It is favorable to maintain the upright path. (In the manuscript used by this book, the character 'Meng' is repeatedly missing here, so the hexagram name and 'Tongmeng' are only half complete.) The Commentary on the Judgment says: A mountain below a dangerous situation, encountering danger and stopping, this is Meng. Zhang Gen explains: Danger is below, yet people can stop, so they achieve smoothness. The Commentary on the Judgment says: To apply the way of smoothness, this is in accord with the proper middle path. Zhang Gen says: This is the 'straight yet warm, broad yet firm' mentioned in the Book of Documents regarding education. The Commentary on the Judgment says: It is not I who seek the child in ignorance, but the child who seeks me, because their aspirations are in harmony. If one asks once, he should be told, because Nine in the Second is strong and centered. If he persists in violation, he should not be told, because his attitude is disrespectful. Zhang Gen says: This is the measure of 'strong yet not cruel, simple yet not arrogant'. The Commentary on the Judgment says: To cultivate the upright path in the state of ignorance and uncarved wood, this is the practice that leads to the attainment of sainthood. Zhang Gen says: This is using simplicity to guard him.

象曰：山下出泉。初出於山，莫適所之，之始也；道之以道，可至於海，蒙之終也；不知所以道之，茫然無所歸宿，斯為下矣。君子以果行育徳。乃免於。初六，發，利用刑人，用說桎梏。發蒙之道以威為先，始雖甚艱，終乃甚福，治亦如之。以往吝。之始故。象曰：利用刑人，以正法也。正法所以警之，宥罪所以待之，不少假借之謂。

The Great Image Commentary says: Mountains with springs flowing out, this is the hexagram of Enlightenment. Zhang Gen explains: Springs just coming out of the mountain, not yet knowing where to go, this is the beginning of ignorance; using the right path to guide it, it can flow all the way to the sea, this is the end of ignorance; if one does not know how to guide it, it will be lost and have no destination, thus falling into the lower position. The Great Image Commentary says: The gentleman takes it as a model, using decisive action to cultivate virtue. Zhang Gen says: Only in this way can one be free from ignorance (the character '蒙' is missing after '免于'). The line statement of the first line says: To enlighten the ignorant, it is appropriate to apply punishment to correct people, so that they are released from shackles and chains. Zhang Gen says: The method of enlightenment starts with establishing authority, although it is painful at first, in the end it brings great fortune, and this is the same with governing the country. The line statement continues: If one indulges too much, there will be regret. Zhang Gen says: Because this is the beginning of ignorance (this sentence originally had missing text). The Small Image Commentary says: It is appropriate to apply punishment to correct people, in order to establish the law and order. Zhang Gen says: Establishing the law and order is to warn him, showing leniency is to wait for him to change, not being careless or lenient in the slightest.

九二，包，吉。善救之謂。納婦吉。勿庸疾怨之謂。子克家。象曰：子克家，剛柔接也。夫義婦徳，宜有子焉。六三，勿用取女，見金夫，不有躬，無攸利。此所以為。象曰：勿用取女，行不順也。六四，困，吝。象曰：困之吝，獨逺實也。自棄之謂。六五，童，吉。象曰：童之吉，順以巽也。成王之事。上九，擊。待之盡故。不利為寇，利禦寇。象曰：利用禦寇，上下順也。

The line statement for Nine in the Second says: To embrace ignorance, it is auspicious. Zhang Gen explains: This is being good at helping others. The line statement says: To accept the wife, it is auspicious. Zhang Gen says: This means not to be overly resentful or hateful. The line statement says: The son can carry on the family business. The Small Image Commentary says: The son can carry on the family business, is the union of firmness and softness. Zhang Gen says: When the husband follows righteousness and the wife has proper virtue, naturally they will have a good son. The line statement for Six in the Third says: Do not marry this woman, she loses her virtue when she meets a rich man, and there is no benefit. Zhang Gen says: This is why it is called ignorance (this sentence originally had a missing character). The Small Image Commentary says: Do not marry this woman, because her behavior is not in accordance with the right path. The line statement for Six in the Fourth says: Being trapped in ignorance, there is regret. The Small Image Commentary says: The regret of being trapped in ignorance is because it is isolated from the essence of firmness. Zhang Gen says: This is self-abandonment. The line statement for Six in the Fifth says: Like a child's ignorance, it is auspicious. The Small Image Commentary says: The auspiciousness of childlike ignorance is due to being gentle and humble. Zhang Gen says: This is similar to the case of King Cheng of Zhou, who was young when he ascended the throne and obeyed Duke Zhou. The line statement for Nine at the Top says: To strike away ignorance. Zhang Gen says: Because one must wait until ignorance is completely removed. The line statement says: It is not favorable to be a strong aggressor, but favorable to resist a strong aggressor. The Small Image Commentary says: Favorable to resist a strong aggressor, is because both superior and inferior are in harmony.

乾下坎上。需。交則為屯，不交則為解。有孚，光亨，貞吉，利渉大川。彖曰：需，須也，險在前也。剛健而不□，其義不困窮矣。所以異於蹇，二得之矣。需有孚，光亨，貞吉，位乎天位，以正中也。所以異於屯，五得之矣。利渉大川，往有功也。象曰：雲上於天，需，君子以飲食宴樂。萬物皆得故。

The hexagram of Xū (Need) has the lower trigram Qian (Heaven) and the upper trigram Kan (Water). Zhang Gen explains: When Kan and Qian meet, it becomes the hexagram Zun (Obstruction); if they do not meet, it becomes the hexagram Jie (Release). The hexagram statement says: If one maintains sincerity, there will be brightness and smoothness, upholding the right path brings good fortune, and it is appropriate to cross a great river. The Commentary on the Judgment says: What is meant by Need is waiting, because difficulties still lie ahead. Being strong and upright without falling intopredicament (the character for 'trouble' is missing, according to The Zhou Changes it should be '困境'), by principle one will not fall into hardship. Zhang Gen says: This is exactly where the hexagram of Xū differs from the hexagram of Jian (Obstruction), and the line Nine in the Second has captured this meaning. The Commentary on the Judgment says: Need, maintaining sincerity, brightness and smoothness, upholding the right path brings good fortune, because Nine in the Fifth is in the position of Heaven, and is both central and upright. Zhang Gen says: This is exactly where the hexagram of Xū differs from the hexagram of Zun (Obstruction), and the line Nine in the Fifth has captured this meaning. The Commentary on the Judgment says: Appropriate to cross a great river, is because going forward can achieve success. The Great Image Commentary says: Clouds rising to the sky is Need, the gentleman takes this as a model, calmly enjoying food and music to wait for the right time. Zhang Gen says: Because all things have found their proper place.

初九，需于郊，利用恆，無咎。處難之初故。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。乾之體故。雖小有言，以吉終也。義不勝故。九三，需于泥，致寇至。密邇於難故。象曰：需于泥，災在外也；自我致寇，敬慎不敗也。過剛不中，猶有待故。

The first line statement says: Waiting in the outskirts, it is appropriate to maintain the usual state, and there will be no mistakes. Zhang Gen explains: Because it is at the initial stage of danger. The Small Image Commentary says: Waiting in the outskirts means not advancing into danger; maintaining the usual state leads to no mistakes, which is not losing the conventional way. The second line statement says: Waiting on the sandy ground, there is a slight dispute, but eventually it brings good fortune. The Small Image Commentary says: Waiting on the sandy ground means being comfortably in the central position. Zhang Gen says: Because it is the trigram of Qian. The Small Image Commentary says: Although there is a slight dispute, it eventually ends in good fortune. Zhang Gen says: Because it cannot argue its case. The third line statement says: Waiting in the mud, strong enemies come. Zhang Gen says: Because it is already close to danger. The Small Image Commentary says: Waiting in the mud means the disaster is still outside; the strong enemies come because of one's own actions, but as long as one is respectful and cautious, there will be no failure. Zhang Gen says: The third line is overly strong and not in the central position, but it is good that it still knows to wait.

六四，需于血，出自穴。象曰：需于血，順以聽也。待傷而出，亦已晚矣。九五，需于酒食，貞吉。險難既平，徳澤既降，天下宴樂之時。象曰：酒食貞吉，以中正也。萬□庶民，惟中正之供耳。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。處卦之外，不與物爭，三陽彚進於己無嫌，能敬以待之，可無虞也。

The line statement for the fourth line says: waiting in blood, emerging from a pit. The Small Image Commentary says: waiting in blood is to be flexible and to follow the situation. Zhang Gen explains: to emerge after being wounded is already too late. The line statement for the fifth line says: waiting in wine and food, maintaining the right course brings good fortune. Zhang Gen says: this is when danger has passed, grace has descended, and the world enjoys peace and festivity. The Small Image Commentary says: waiting in wine and food while maintaining the right course brings good fortune because the fifth line is both central and upright. Zhang Gen says: the people under heaven need nothing more than the sustenance of a just and upright ruler (the character following '万' is missing). The line statement for the top sixth line says: falling into a pit, three unexpected guests arrive, and one treats them with respect, ultimately leading to good fortune. The Small Image Commentary says: unexpected guests arrive and are treated with respect, ultimately leading to good fortune; although the line is not in the proper position, there is no great misfortune. Zhang Gen says: the top sixth line is outside the hexagram, not competing with others. The three yang lines below approach it together. It does not suspect them, and by treating them with respect, it can avoid trouble.

坎下乾上。訟：有孚窒惕，中吉，終凶。利見大人，不利渉大川。彖曰：訟，上剛下險，險而健，訟。此所以異於需。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；不利渉大川，入于淵也。訟之不可如此，故聖人反覆戒焉。象曰：天與水違行，訟。天左旋，水東注，此訟之端。君子以作事謀始。所以防訟。

The hexagram of Strife has the lower trigram Kan (Water) and the upper trigram Qian (Heaven). The hexagram statement says: having sincerity but being blocked, thus being cautious; stopping halfway brings good fortune, but continuing to fight to the end brings misfortune. It is favorable to meet a great person, but unfavorable to cross a big river. The Commentary on the Judgment says: the upper trigram is strong and the lower trigram is dangerous, both dangerous and strong, hence strife. Zhang Gen explains: this is the difference between the hexagram of Strife and the hexagram of Waiting. The Commentary on the Judgment says: having sincerity but being blocked, thus being cautious; stopping halfway brings good fortune, because the strong line comes down and occupies the central position; continuing to fight to the end brings misfortune, because strife cannot reach a conclusion; being favorable to meet a great person is because it values uprightness and correctness; being unfavorable to cross a big river is because it leads to falling into a deep abyss. Zhang Gen says: strife should not be carried to such an extreme, so the sage repeatedly warns against it. The Great Image says: the movement of Heaven and Water are opposite, hence strife. Zhang Gen says: Heaven moves to the left, Water flows to the east, hence the origin of strife. The Great Image says: the gentleman takes it as a model, planning thoroughly at the beginning of doing something. Zhang Gen says: this is to prevent strife in advance.

初六，不永所事，小有言，終吉。猶所謂果而已，不敢取強焉。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。上有好者下必有甚，君無尤焉。六三，食舊徳，貞厲，終吉。或從王事，無成。食徳雖未至於訟，然有訟之端矣，為能從之，所以異於二而終吉也。以此從王事亦可以免。成，猶成事不說之成。象曰：食舊徳，從上吉也。非始事故。

The first line statement says: Do not prolong the dispute, there is a little verbal conflict, and in the end it is auspicious. Zhang Gen explains: This is like what the Analects says, "It is enough to accomplish it," meaning that if something can be settled, it should be settled, and one should not be overly forceful. The small image commentary says: Not prolonging the dispute is because disputes should not be prolonged; although there is a little verbal conflict, the right and wrong is ultimately clarified. The second line statement says: The dispute cannot be won, so he retreats, and thus his fief of three hundred households is not afflicted by calamity. The image commentary says: When the dispute cannot be won, one retreats and hides; when a lower position disputes with a higher position, the calamity is like reaching out to pick something up, which is easy to bring about. Zhang Gen says: If there is someone above who likes this, there must be someone below who takes it further, so if it is truly pursued, the ruler is not without responsibility. The third line statement says: Enjoying the old benefits from ancestors, keeping upright yet being cautious, in the end it is auspicious. Or, participating in royal affairs without claiming the achievement. Zhang Gen says: Enjoying the old benefits has not yet reached the point of dispute, but the signs of dispute have already appeared; since the third line can follow the superior, it is different from the second line and ultimately auspicious. Using this attitude to participate in royal affairs, one can also avoid calamity. This "cheng" (成就) is like the "cheng" (成就) in the Analects, "cheng shi bu shuo" (do not speak of completed matters). The image commentary says: Enjoying the old benefits and following the superior brings auspiciousness. Zhang Gen says: Because it is not initiated by oneself.

九四，不克訟，復即命，渝，安貞吉。聞理而止，不遂而遁。象曰：復即命，渝，安貞，不失也。九五，訟元吉。中不取強，正則我直，訟之元吉孰大於是。象曰：訟元吉，以中正也。此天下所以利見而願質焉。上九，或錫之鞶帶，終朝三禠之。象曰：以訟受服，亦不足敬也。取強之辱如此。

The fourth line statement says: In a dispute, if you cannot win, you should return to listen to the right way, change your attitude, and be content with uprightness, which brings good fortune. Zhang Gen explains: This refers to stopping immediately upon hearing the right way, no longer being stubborn, but retreating and avoiding. The Small Image Commentary says: Returning to listen to the right way, changing one's attitude, and being content with uprightness, there is no mistake. The fifth line statement says: Resolving the dispute brings great good fortune. Zhang Gen says: Being in the center means not being overbearing, and uprightness ensures a just position, so resolving the dispute with great good fortune, is there anything greater than this? The Small Image Commentary says: Resolving the dispute brings great good fortune because the fifth line is both central and upright. Zhang Gen says: This is why everyone in the world is happy to see him and willing to ask him to judge right and wrong. The top line statement says: Perhaps because of winning a dispute, one is rewarded with a wide belt, but by the next morning, it is taken away three times. The Small Image Commentary says: Official robes obtained through litigation are not worthy of respect. Zhang Gen says: This is the kind of disgrace brought by being overbearing and eager to win.

坎下坤上。師：貞，丈人吉，無咎。彖曰：師，眾也；貞，正也。能以眾正，可以王矣。丈人之義如此。剛中而應，行險而順，以此毒天下而民從之，吉又何咎矣。感而後動之謂應，我直彼曲之謂順。兵凶器，惟如此然後可以免於咎，甚於訟故也。象曰：地中有水，師。伍法示仿焉。君子以容民畜眾。惟如此然後為有名。

The hexagram of the Army is composed of the lower trigram Kan (Water) and the upper trigram Kun (Earth). The hexagram statement says: To go to war should be done with uprightness; if led by an experienced and steady elder, it will be auspicious and without error. The Commentary on the Judgment says: The term "teacher" refers to the multitude; the term "uprightness" refers to the right path. To lead the multitude along the right path can accomplish the king's great cause. Zhang Gen explains: The meaning of "elder" is precisely here. The Commentary on the Judgment says: Nine in the Second is strong and upright, located in the center, and corresponds with both above and below. He moves through perilous circumstances yet remains gentle and yielding. By this way, the world suffers a little, but the people still follow him; thus it is auspicious and where is there error? Zhang Gen says: To act in response to a call is called "correspondence," and when our cause is just and the enemy's is wrong, it is called "smoothness." War is a weapon of misfortune; only by reaching this point can one avoid error, for its consequences are far more severe than those of litigation. The Great Image says: Water stored in the earth is the Army. Zhang Gen says: This is to emulate the discipline of military units. The Great Image says: The gentleman takes this as a model, to receive the people and nurture the multitude. Zhang Gen says: Only in this way can an army have a just cause for its campaign.

初六，師出以律，否臧凶。象曰：師出以律，失律凶也。師以嚴為貴，故初失律，三輿尸，四左次，五弟子，則皆凶，其有功者惟二而已；至上六則又以柔終焉，惡夫黷也。九二，在師中，吉，無咎，王三錫命。象曰：在師中吉，承天寵也。從順天討故。王三錫命，懐萬也。兼愛夫民故。

The first line statement says: To go to war requires discipline; if discipline is lacking, there will be danger. The Small Image Commentary says: To go to war requires discipline; losing discipline brings danger. Zhang Gen explains: Governing an army values strictness and clarity, so the first line losing discipline, the third line returning with corpses, the fourth line retreating and taking up position, the fifth line allowing the second son to lead, these lines are all ominous. Only the second line is truly successful. When reaching the top line, it concludes with gentleness and compliance, showing disapproval of rash warfare. The second line statement says: Being in the army yet maintaining the middle path brings good fortune, without fault, the king issues three mandates of commendation. The Image Commentary says: Being in the army and maintaining the middle path brings good fortune, because it receives the favor of heaven. Zhang Gen says: Because he follows the will of heaven in his campaign. The Image Commentary says: The king issuing three mandates of commendation is to pacify all the states. Zhang Gen says: Because he loves all the people.

六三，師或輿尸，凶。象曰：師或輿尸，大無功也。初，事之始，失律而已；三，事之成，故有輿尸之象焉。六四，師左次，無咎。象曰：左次無咎，未失常也。左次，不能用眾之謂。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。田以教戰而已，執言問罪而已，故雖不剛無害。若夫欲用師，惟長子為可。何則？民素服其貴也，雖未必有功，然未有輿尸之患焉。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，必亂也。賚之師是已。茍小人是用，則師復起矣。

The line statement for the third line says: The army may return with corpses dragged along in carts, which is ominous. The Small Image Commentary says: The army returning with corpses is a sign of no military success. Zhang Gen explains: The first line represents the beginning of an affair, which is merely a loss of discipline; the third line represents the affair already completed, hence the image of returning with corpses. The line statement for the fourth line says: The army retreats to the rear and camps, which is without fault. The Image Commentary says: Retreating and camping without fault is not losing the established order. Zhang Gen says: The term 'left retreat' means the inability to use the masses. The line statement for the fifth line says: There are wild animals trampling the crops in the fields, it is appropriate to issue orders to punish them, which is without fault. Letting the eldest son lead the army, if the younger son is involved, corpses will be dragged back, and even following the correct path is ominous. The Image Commentary says: The eldest son leading the army is acting in the middle way; the younger son dragging corpses back is an improper appointment. Zhang Gen says: Hunting is merely an opportunity for military training, and punishment is merely clarifying guilt, so even if not sufficiently fierce, it is acceptable. As for actually using the army, only the eldest son can do so. Why? Because the people have always respected his status, even if he does not achieve military success, there will be no danger of dragging corpses back. The line statement for the sixth line says: The Son of Heaven issues orders, bestowing fiefs upon the feudal lords and continuing the families of the officials, but the common people should not be appointed. The Image Commentary says: The Son of Heaven issuing orders is to determine merit; the common people should not be appointed, for appointing them will surely cause disorder. Zhang Gen says: This is what the Book of Poetry calls 'Lai', which means returning from a campaign to commend merit and distribute rewards; if the common people are appointed, military action will have to be renewed.

坤下坎上。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。此所以吉。原筮元永貞無咎，以剛中也。此戒於私，不慎必爭。不寧方來，上下應也。非獨順從而已。後夫凶，其道窮也。所謂後服者必凶。象曰：地上有水，比。先王以建萬國，親諸侯。比孰大焉。

The hexagram of "Comparison" has the lower trigram as坤 (Earth) and the upper trigram as坎 (Water). The hexagram statement says: To be close and compare, it is auspicious. Investigating the origin and repeatedly consulting, one obtains a result that is original, enduring, upright, and firm, without error. Unstable states come to submit, but the last one to come will be dangerous. The Commentary on the Judgment says: Comparison is auspicious; comparison means to assist, with the lower yielding to the upper. Zhang Gen explains: This is the reason for its auspiciousness. The Commentary on the Judgment says: Investigating the origin and repeatedly consulting, obtaining a result that is original, enduring, upright, and firm, without error, is because the nine in the fifth is strong and upright in the center. Zhang Gen says: This warns people not to harbor private intentions and to be careless, which will inevitably lead to conflict. The Commentary on the Judgment says: Unstable states coming to submit is the mutual resonance between above and below. Zhang Gen says: It is not only one-sided yielding. The Commentary on the Judgment says: The last one to come is dangerous, because his path has already been cut off. Zhang Gen says: This is what is meant by the last to submit will surely meet misfortune. The Image Commentary says: Water on earth is comparison. The former kings took this as a model, establishing myriad states and drawing near the feudal lords. Zhang Gen says: Is there a greater way of close comparison than this?

初六，有孚比之，無咎。有孚盈缶。虛中而質，誠應之象。終來有它吉。當比之初，無應乎外，然而上比於賢也，茍能強而附之，可以無咎，至誠而已，則終與之同升矣，故曰有它吉。因不失其親，亦可宗之謂乎。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。雖以陰居陰，然中正而應故吉。

The first line statement says: Going to attach oneself with sincerity will not result in error. The line statement also says: Sincerity is full like a jar. Zhang Gen explains: The jar is hollow and simple, which is the image of sincerity attracting people. The line statement says: There will be unexpected good fortune. Zhang Gen says: At the beginning of attachment, the first line is outside the outer trigram and has no proper correspondence, yet it attaches itself upward to the virtuous. As long as one makes an effort to attach, there will be no error, relying only on utmost sincerity. In the end, it will be able to advance together with the virtuous, so it says 'there is unexpected good fortune'. This is probably what the Analects refers to when it says 'not losing one's kinship, one can be relied upon'. The Small Image Commentary says: The first line of the ratio trigram will have unexpected good fortune. The second line statement says: Attaching from within, maintaining the correct position brings good fortune. The Small Image Commentary says: Attaching from within, one does not lose oneself. Zhang Gen says: The second line, although a yin line in a yin position, is both central and correct and corresponds with the ninth line of the fifth position, so it brings good fortune.

六三，比之匪人。順乎上六故。象曰：比之匪人，不亦傷乎。君子所以居必擇鄉，遊必擇士。六四，外比之，貞吉。象曰：外比於賢，以從上也。水性趨下而四得位故。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。惟正中為能顯。舍逆取順，失前禽也。邑人不誡，上使中也。田有驅噪逐奔之義，邑人不誡，天下可知。葢中正以觀天下，不求於物而物自歸焉，莫不取於中正，區區上六何足為累乎？舜之舞干，葢得之矣。上六，比之無首，凶。象曰：比之無首，無所終也。

The line statement for the third line says: The one you are close to is not the one you should be close to. Zhang Gen explains: Because it is following the sixth at the top. The Small Image Commentary says: To be close to the wrong person is not very tragic. Zhang Gen says: Therefore, a gentleman must choose his place of residence carefully and his companions carefully. The line statement for the fourth line says: To go out and be close to others, maintaining correctness brings good fortune. The Small Image Commentary says: To go out and be close to the virtuous is to follow the superior nine in the fifth line. Zhang Gen says: Water flows downward, and the fourth line is in the proper position, so it is like this. The line statement for the fifth line says: To illuminate and be close to the world, the king hunts but drives from three sides, letting the animals that run toward him go free, not even needing to specially warn the people of his territory, which brings good fortune. The Small Image Commentary says: The good fortune of being close in a bright way is because the nine in the fifth line is both central and upright. Zhang Gen says: Only being upright and central can bring brightness without concealment. The Small Image Commentary says: To abandon those that run away against the current and take only those that come in the right direction, so the animals that run toward him are let go; the people of the territory do not need to be warned, because those above govern them with the middle way. Zhang Gen says: Hunting naturally involves driving and chasing, but even the people of his own territory do not need to be warned beforehand, so what is the situation of the world like? Perhaps by observing the world with the way of central uprightness, one does not need to force external things, and external things naturally come to him. Everyone follows the central uprightness, so how could a small six at the top be a burden? Yu Shun danced the dry feathers in the court and the people of Miao submitted on their own, perhaps he understood this principle. The line statement for the sixth at the top says: Being close without a leader, dangerous. The Small Image Commentary says: Being close without a leader, there will be no good ending.