The hexagram Zhen (Brightness) consists of the trigram Li (Fire) below and the trigram Gen (Mountain) above.

離下艮上。賁：亨，小利有攸往。白宜正白，黑宜正黑。彖曰：賁亨，柔來而文剛，故亨。逸剛者之事。分剛上而文柔，故小利有攸往。天文也。文明以止，人文也。剛柔相雜，天之文；訪遺舉逸，人之文。觀乎天文以察時變，觀乎人文以化成天下。所謂天下歸心焉。象曰：山下有火，賁。燭於幽隱，賁于丘園之象也。君子以明庶政，無敢折獄。此之謂文明以止。

The hexagram of Zhen has the lower trigram Li (Fire) and the upper trigram Gen (Mountain). The hexagram statement says: It is smooth, slightly favorable for going forward. Zhang Gen explains: White should be properly white, and black should be properly black. The Commentary on the Judgment says: Zhen is smooth because the yao of yin comes down to adorn the yao of yang, hence it is smooth. Zhang Gen says: This is an affair that allows the strong to rest. The Commentary on the Judgment says: The yang yao goes up to adorn the yin yao, hence it is slightly favorable for going forward. This is the literary beauty of heaven; civilized and restrained, this is the literary beauty of man. Zhang Gen says: The intermingling of yang and yin is the literary beauty of heaven; seeking out talented people and employing those who are hidden is the literary beauty of man. The Commentary on the Judgment says: Observing the literary beauty of heaven to examine the changes of time, observing the literary beauty of man to cultivate and perfect the world. Zhang Gen says: This is the way the world is united in heart. The Image Commentary says: Mountain beneath fire, this is Zhen. Zhang Gen says: The light of fire reaches the dark and hidden places, which is the image of the line six in the fifth, "adorned in the hills and gardens." The Image Commentary says: The gentleman takes it as a model, clearly governing various affairs, yet does not dare to decide lawsuits solely based on this light. Zhang Gen says: This is called civilized and restrained.

初九，賁其趾，舍車而徒。象曰：舍車而徒，義弗乘也。招賢聘才，天下之盛節，而初最在下，其禮尚薄，義不屑就故也。六二，賁其須。象曰：賁其須，與土興也。所謂分剛上而文柔。九三，賁如濡如，永貞吉。象曰：永貞之吉，終莫之陵也。嚴光之事。

The line statement for the first line says: Adorning one's toes, rather than abandoning the carriage and walking on foot. The Small Image Commentary says: Abandoning the carriage and walking on foot indicates that one should not ride that carriage. Zhang Gen explains: Recruiting virtuous men and employing talents is a great ceremony of the world; however, the first line is in the lowest position, and the treatment offered by others is still meager, so by principle it should not accept the appointment. The line statement for the second line says: Adorning one's beard. The Image Commentary says: Adorning the beard is in harmony with the rising above. Zhang Gen says: This is what the Commentary on the Judgment refers to as 'the firm yang above and the gentle yin adorned'. The line statement for the third line says: Adorning oneself with brightness and moisture, maintaining uprightness for a long time brings good fortune. The Image Commentary says: The good fortune of maintaining uprightness for a long time is that no one can oppress him. Zhang Gen says: This is similar to the case of Yan Guang who refused the summons from the Han Guangwu Emperor.

六四，賁如皤如，白馬翰如，匪寇婚媾。象曰：六四當位疑也；匪寇婚媾，終無尤也。進而當位，若不固其節，然上既致恭而盡禮，則可以行道之時也，何尤之有？六五，賁于丘園，束帛戔戔，吝，終吉。象曰：六五之吉，有喜也。禮雖未豐，志亦可尚，應否相半故，終亦有喜。上九，白賁，無咎。象曰：白賁無咎，上得志也。含光耀，超然逺引，徵聘莫之及者也。

The fourth line statement says: The decoration is pure and clean, a white horse runs swiftly; it is not a bandit, but a suitor coming to propose marriage. The small image commentary says: The fourth line is in the correct position but has doubts in its heart; it is not a bandit but a suitor, so there will be no mistake. Zhang Gen explains: It advances to take part in the appointment and occupies its position, appearing as if it has not maintained its virtue; but since above it is respectful and fully courteous, this is precisely the time to act, so what is there to blame? The fifth line statement says: The decoration of the recluse in the garden is sent with very little silk, there is some regret, but ultimately it is auspicious. The image commentary says: The auspiciousness of the fifth line is due to joy. Zhang Gen says: Although the courtesies are not yet abundant, the sincerity is commendable; half of those who apply and half who do not, so there is still joy in the end. The top line statement says: Adorning with pure white, there is no mistake. The image commentary says: White贲 without mistake, is being in a high position and realizing one's aspirations. Zhang Gen says: He keeps his brilliance hidden, withdraws far away, and the court's summons cannot reach him.

坤下艮上。剝：不利有攸往。彖曰：剝，剝也，柔變剛也。不利有攸往，小人長也。順而止之，觀象也。君子尚消息盈虛，天行也。黨錮君子失是矣。象曰：山附於地，剝。上以厚下安宅。本固則寧，所以止剝孰大於此。

The hexagram of Pei has the lower trigram as Kun (Earth) and the upper trigram as Gen (Mountain). The hexagram statement says: It is not advantageous to go somewhere. The commentary on the judgment says: What is called Pei is the falling away, which is when the yao of yin overcomes the yao of yang. It is not advantageous to go somewhere because the power of the small person is increasing. To stop and remain still in accordance with the situation is the principle derived from observing the hexagram. The gentleman values the transformation of decline and growth, fullness and emptiness, because these are the workings of the heavenly way. Zhang Gen explains: The gentlemen involved in the Eastern Han Dynasty's party persecution were lacking in this aspect. The great image commentary says: A mountain resting on the earth is Pei. Those in superior position should take this as a model, to be kind to those below, so as to be secure in their position. Zhang Gen says: Only when the foundation is firm can there be peace, and there is no greater way to stop the falling away than this.

初六，剝床以足，蔑貞凶。象曰：剝床以足，以滅下也。凡剝皆小人剝君子，君子民所恃以安，而小人害之，與所謂厚下安宅異矣，終於凶而已。故剝毎進上而益凶，終於自剝其廬矣。六二，剝床以辨，貞凶。象曰：剝床以辨，未有與也。使五謂之應，則其禍不止辨而已。六三，剝之無咎。象曰：剝之無咎，失上下也。獨應於六，茲失也，其所以為得歟？

The first line statement says: The bed is being stripped away, starting from the foot of the bed; abandoning the right path leads to danger. The small image commentary says: Starting from the foot of the bed indicates the destruction of the foundation. Zhang Gen explains: Whenever there is stripping away, it is the small person stripping the gentleman. The gentleman is the one on whom the people rely for security, yet the small person harms him, which is contrary to the "thickening the foundation and securing the house" mentioned in the great image commentary. The outcome can only be dangerous. Therefore, the stripping away progresses upward and becomes more dangerous, eventually leading to the destruction of one's own house. The second line statement says: The bed is being stripped away, reaching the junction between the bed frame and the foot. Holding to the correct path is still dangerous. The small image commentary says: Stripping away reaches the bed frame because it has not yet found a corresponding partner. Zhang Gen says: If the fifth line corresponds with it, the harm would not stop at stripping away the bed frame. The third line statement says: Being in the process of stripping away without fault. The small image commentary says: Being without fault in the process of stripping away is because it has separated from the upper and lower like elements. Zhang Gen says: The third line alone corresponds with the top line, which in the view of the multitude of yin lines is a loss, but this is precisely its gain.

六四，剝床以膚，凶。象曰：剝床以膚，切近災也。最近於君，得肆其毒故。六五，貫魚以宮人寵，無不利。象曰：以宮人寵，終無尤也。桓靈失是矣。上九，碩果不食。艮為果蓏。君子得輿，小人剝廬。象曰：君子得輿，民所載也。能止剝故。小人剝廬，終不可用也。當自敗故。

The fourth line statement says: The peeling off reaches the skin of a person on the bed, which is dangerous. The Small Image Commentary says: The peeling off reaches the skin, indicating disaster is imminent. Zhang Gen explains: The fourth line is closest to the sovereign, thus it can freely spread its harm. The fifth line statement says: Like a string of fish leading the palace attendants to receive favor, there is no disadvantage. The Image Commentary says: Leading the palace attendants to receive favor, ultimately there will be no mistake. Zhang Gen says: Emperor He of Han and Emperor Ling of Han lost control in this regard. The top line statement says: The largest fruit is not eaten. Zhang Gen says: The image of the mountain in the Gen hexagram originally includes fruits and vegetables. The line statement continues: The gentleman receives a carriage and chariot, while the petty person loses even his house. The Image Commentary says: The gentleman receiving a carriage and chariot is due to the people's support. Zhang Gen says: Because he can stop the peeling off. The Image Commentary says: The petty person losing his house will ultimately not be appointed. Zhang Gen says: Because he is bound to bring about his own downfall.

震下坤上。復：亨，出入無疾，朋來無咎。在姤則戒勿用取女，在復則曰朋來無咎，聖人之意可見矣。反復其道，七日來復，利有攸往。彖曰：復亨，剛反，動而以順行，是以出入無疾，朋來無咎。反復其道。惟順為能復其所。七日來復，天行也。陰陽之數不過六，天地不能違，況於人乎？陽故言日，陰故言月。利有攸往，剛長也。君子之時。復其見天地之心乎。愛物無已。象曰：雷在地中，復。先王以至日閉闗，商旅不行，后不省方。安身所以利用。

The hexagram of Fu is composed of the lower trigram Zhen (Thunder) and the upper trigram Kun (Earth). The hexagram statement says: It is smooth, there is no illness in going out or coming in, and the companions come without fault. Zhang Gen explains: In the hexagram Guo, the sage warns, "Do not take a wife." But in the hexagram Fu, it says, "Companions come without fault." Thus, the sage's intention to support yang and restrain yin is evident. The hexagram statement continues: Going and returning follow their own path, returning after seven days, it is favorable to go forward. The Commentary on the Judgment says: The hexagram Fu is smooth because yang returns. One movement follows the gentle, hence there is no illness in going out or coming in, and companions come without fault. Going and returning follow their own path. Zhang Gen says: Only by being gentle can one return to its original position. The Commentary on the Judgment says: Returning after seven days, this is the operation of the heavenly way. Zhang Gen says: The numbers of yin and yang do not exceed six; even heaven and earth cannot violate them, how much less a person? Those belonging to yang are counted by days, those belonging to yin are counted by months. The Commentary on the Judgment says: It is favorable to go forward, because yang is growing. Zhang Gen says: This is precisely the time for the gentleman. The Commentary on the Judgment says: From the hexagram Fu, one can roughly see the original intention of heaven and earth in nurturing all things. Zhang Gen says: That is to love all things without end. The Great Image Commentary says: Thunder lies hidden in the earth, which is Fu. The ancient kings took this as a model, closing the borders on the day of Winter Solstice, merchants did not travel, and the ruler did not tour the land. Zhang Gen says: Stabilizing oneself is for future use.

初九，不逺復，無柢悔，元吉。象曰：不逺之復，以修身也。顏子所以為好學，為修身。六二，休復，吉。象曰：休復之吉，以下仁也。親人以為復，吉孰大焉。六三，頻復，厲，無咎。比於初故。象曰：頻復之厲，義無咎也。雖未能不貳，然猶愈於迷復故。

The first line statement says: Going out a short distance and then turning back, there is no regret, great good fortune (the text in the commonly circulated version reads "only" instead of "without"). The Small Image Commentary says: Going out a short distance and then turning back is for self-cultivation. Zhang Gen explains: Yan Hui is called a good learner precisely because he could cultivate himself in this way. The second line statement says: A beautiful turning back, auspicious. The Image Commentary says: The auspiciousness of a beautiful turning back is because it can submit to the person of virtue. Zhang Gen says: To be close to the person of virtue as a basis for turning back, is there anything more auspicious than this? The third line statement says: Repeatedly turning back and repeatedly losing the way, dangerous, but without fault. Zhang Gen says: Because it is close to the first line. The Image Commentary says: The danger of repeated turning back, by nature, does not result in fault. Zhang Gen says: Although one still cannot avoid repeating the same mistake, it is still better than the case of the sixth line, who is lost and does not know to turn back.

六四，中行獨復。象曰：中行獨復，以從道也。中立不惟道是與，應於初故。六五，敦復，無悔。象曰：敦復無悔，中以自考也。動容周旋中禮，仲尼之事，中以自考，何悔之有？上六，迷復，凶，有災眚，用行師終有大敗，以其國君凶，至于十年不克征。象曰：迷復之凶，反君道也。兵凶器也，省躬無缺而後動猶或難焉，況迷復以行之乎？

The line statement for the fourth line says: walking in the middle of many yin forces and turning back alone. The Small Image Commentary says: walking in the middle and turning back alone is to follow the right path. Zhang Gen explains: it is neutral and only relates to the right path (the character '倚' is possibly missing after '不'), because it corresponds with the initial nine. The line statement for the fifth line says: returning with sincerity, without regret. The Image Commentary says: returning sincerely without regret is to examine oneself by the middle path. Zhang Gen says: every movement, every turn, every response conforms to propriety, which is the kind of thing Confucius would do; being able to examine oneself by the middle path, how could there be regret? The line statement for the top six says: losing direction and unable to turn back, dangerous, there will be natural disasters and human calamities; used for military campaigns, ultimately suffering great defeat, even the sovereign will face danger, and for ten years it will not be possible to go to war. The Image Commentary says: the danger of losing direction and being unable to return is violating the way of a sovereign. Zhang Gen says: war is a dangerous weapon, even if one examines oneself thoroughly and finds no faults before taking action, there is still danger; how much more so if one loses direction and still uses it for warfare?

震下乾上。無妄：元亨利貞。夫是之謂無妄。其匪正有眚，不利有攸往。當無妄之世而欲妄動，其可哉？彖曰：無妄，剛自外來而為主於內。乾上坤下，一索而得震故。動而健，剛中而應，大亨以正，天之命也。無妄之□報如此。其匪正有眚，不利有攸往。無妄之往，何之矣。天命不佑，行矣哉。妄之不可僥倖如此。象曰：天下雷行，物與無妄。黙然感應，何妄之有？先王以茂對時育萬物。所謂草木固有生矣，鳥獸固有群矣，吾何為哉？茂對時以育而已，聖人之無妄如此。

The hexagram of Wuwang is composed of the lower trigram Zhen (Thunder) and the upper trigram Qian (Heaven). The hexagram statement says: Greatly smooth and unimpeded, favorable to maintaining correctness. Zhang Gen explains: Only in this way can it be called "Wuwang," meaning real and free from falsehood. The hexagram statement continues: If not upright, there will be calamity, and it is not favorable to going forward. Zhang Gen says: In an era of true Wuwang, to act recklessly is not acceptable. The Commentary on the Judgment says: The hexagram of Wuwang is when a strong line comes from outside to become the master of the inner trigram. Zhang Gen says: Qian is above and Kun is below, and Kun first seeks Qian and thus obtains Zhen, so it is like this. The Commentary on the Judgment says: One movement is strong and vigorous, the strong line is in the center and corresponds with above and below, thus great smoothness and uprightness, which is the command of heaven. Zhang Gen says: The result of true Wuwang is like this (one character is missing here). The Commentary on the Judgment says: If not upright, there will be calamity, and it is not favorable to going forward; if the hexagram of Wuwang still wishes to go forward, where can it go? Heaven's mandate does not support it, how can it move? Zhang Gen says: This is the reason why false things cannotby chance succeed. The Great Image Commentary says: Under heaven, thunder moves, and all things have their own real and true nature. Zhang Gen says: Naturally responding in silence, where is there any falsehood? The Great Image Commentary says: The former kings took it as a model, striving to follow the heavenly timing to nurture all things. Zhang Gen says: This is how grass and trees naturally grow, and birds and beasts naturally gather, so what more do I need to do? I just strive to follow the heavenly timing to nurture them. This is how the sage is real and free from falsehood.

初九，無妄往，吉。象曰：無妄之往，得志也。震之體故。六二，不耕穫，不災畬，則利有攸往。象曰：不耕穫，未富也。欲事無妄之主當如此。耕穫災畬，小人之事，樊遲所以見貶也。六三，無妄之災，或繋之牛，行人之得，邑人之災。象曰：行人得牛，邑人災也。行人得牛而邑人災，是謂無妄之災。雖非我作，而動與位極處非其稱故。

The first line statement says: Going with a sincere and genuine heart brings good fortune. The Small Image Commentary says: Going without false expectations can realize one's aspirations. Zhang Gen explains: Because it is the trigram Zhen (Thunder), it is active and upright. The second line statement says: Not farming for harvest, nor clearing fields for burning, this is suitable for going forward. The Image Commentary says: Farming not for harvest means not seeking wealth. Zhang Gen says: If one wishes to serve a truly sincere and genuine ruler, one should act this way. Expecting to reap after sowing or to have crops mature after clearing land is the mindset of a petty person. Fan Chi's request to learn farming was rebuked by Confucius for precisely this reason. The third line statement says: Unexpected misfortune: someone tied up a cow, a passerby took it away, and the nearby town suffered. The Image Commentary says: The passerby got the cow, but the town suffered. Zhang Gen says: The passerby getting the cow while the town suffers is called "unjust misfortune." Although it was not done by oneself, its actions and position have reached an extreme, not matching its status, so it is inevitable.

九四，可貞，無咎。象曰：可貞無咎，固有之也。輔無妄之主當如此。九五，無妄之疾，勿藥有喜。象曰：無妄之藥，不可試也。徒擾之而已，堯湯之水旱是也。上九，無妄行有眚，無攸利。象曰：無妄之行，窮之災也。所謂用靜吉，物不可極故。

The fourth line statement says: It is possible to maintain uprightness and there will be no mistake. The Small Image Commentary says: It is possible to maintain uprightness and have no mistake, because this virtue belongs to it naturally. Zhang Gen explains: To assist a sovereign who is genuine and free from deceit, one should act in this way. The fifth line statement says: A sickness not caused by oneself will recover without the need for medicine. The Image Commentary says: Medicine for a sickness of non-deceit should not be used casually. Zhang Gen says: Taking medicine would only be a disturbance; the great flood during the time of Yao and the great drought during the time of Tang were cases of this kind. The top line statement says: To act when one is genuine and free from deceit will bring calamity and bring no benefit. The Image Commentary says: To act in a way that is not genuine when one is genuine is to bring calamity by pushing things to an extreme. Zhang Gen says: This is what is meant by 'using stillness brings good fortune,' because things should not be pushed to an extreme.

乾下艮上。大畜：利貞，不家食吉。夫樂天，大人之事。利渉大川。彖曰：大畜，剛健篤實輝光，日新其徳。夫是之謂大畜。剛上而尚賢，能止健，大正也。能尚賢而止健，非所畜之大其能之乎？不家食吉，養賢也。君能下下故。利渉大川，應乎天也。時當大有故。象曰：天在山中，大畜。君子以多識前言往行，以畜其徳。所謂大畜之器如此。

The hexagram Daxu (Great Accumulation) has the lower trigram Qian (Heaven) and the upper trigram Gen (Mountain). The hexagram statement says: It is favorable to maintain correctness, and it is auspicious to not support oneself at home but to be supported by the court. Zhang Gen explains: To enjoy the mandate of heaven is the matter of a great person. The hexagram statement continues: It is favorable to cross a great river. The Commentary on the Judgment says: The hexagram Daxu is strong, vigorous, solid, full, and radiant, with virtue renewed every day. Zhang Gen says: Only when this is achieved can it be called "Great Accumulation." The Commentary on the Judgment says: The strong lines ascend and honor the virtuous, thus restraining the strong and vigorous, which is the great right path. Zhang Gen says: To honor the virtuous and restrain the strong and vigorous, if the power accumulated is not great, how could this be achieved? The Commentary on the Judgment says: To not support oneself at home but to be supported by the court is auspicious, which is to nourish the virtuous. Zhang Gen says: Because the ruler is willing to humble himself and honor the virtuous. The Commentary on the Judgment says: It is favorable to cross a great river, which is in accordance with heaven. Zhang Gen says: Because the situation is just right for great achievements. The Great Image Commentary says: Heaven is contained within the mountain, which is Great Accumulation. The gentleman takes inspiration from this, remembering the good words and deeds of the ancients, to cultivate his own virtue. Zhang Gen says: The cultivation of Great Accumulation is like this.

初九，有厲，利己。象曰：有厲利己，不犯災也。大畜雖優於小畜，然進之難久矣，故初必有厲；惟能動心性、増益所不能，而不急於自售以與小人爭，所以免於災而益大也。九二，輿說輹。象曰：輿說輹，中無尤也。案：大畜九二與小畜九三皆有不能進之義，故爻辭取象亦相似。原本作三雖浸盛，玩此義，又義不應指下爻說，故改三作二。二雖浸盛，然亦未能大有為，與小畜之三同；其所以免於尤悔者，姑積中以自養，待成器而動故也。

The line statement for the first line says: There is danger, and it is appropriate to stop. The small image commentary says: There is danger and it is appropriate to stop, meaning not to provoke calamity. Zhang Gen explains: Although great accumulation is stronger than small accumulation, the difficulty of advancing has long existed, so the first line will certainly encounter danger; only by being able to cultivate oneself as Mencius said, to stir up one's mind and toughen one's nature, to increase abilities one does not originally possess, and not to rush to promote oneself and compete with petty men for position, can one avoid calamity and grow stronger day by day. The line statement for the second line says: The carriage has lost its fuxu. The image commentary says: The carriage losing its fuxu means being in the center without fault. (Comment by the editors of the Siku Quanshu: The second line of great accumulation and the third line of small accumulation both have the meaning of 'not being able to advance,' so the imagery of the line statements is similar; the original edition read 'three though gradually flourishing,' but considering the meaning of the text, it should not refer to the next line, so 'three' is changed to 'two.') Zhang Gen says: Although the second line is gradually flourishing, it still cannot achieve great accomplishments, which is the same as the third line of small accumulation; it is able to avoid fault and regret because it temporarily stores its strength within itself for self-cultivation, and waits until it has matured to take action.

九三，良馬逐，利艱貞，日閒輿衛，利有攸往。所畜已成，可以致逺矣，然以難進焉，日閒輿衛可也，戒於疾馳故也，夫是謂大器晚成。象曰：利有攸往，上合志也。九在上故。六四，童牛之牿，元吉。象曰：六四元吉，有喜也。六五，豶豕之牙，吉。象曰：六五之吉，有慶也。童牛之牿，所謂犯而不校；豶豕之牙，所謂不怒而威。夫然後可以有為，非所畜之大而正其能之乎？自勝之謂強如此。上九，何天之衢，亨。象曰：何天之衢，道大行也。伊傅之事。

The line statement for nine in the third says: A good horse galloping forward, it is appropriate to maintain correctness amidst difficulties; constantly practicing driving and defense, it is appropriate to go somewhere. Zhang Gen explains: The accumulated strength has now matured, so it is appropriate to travel a long distance; but since advancing is difficult, constantly practicing driving and guarding is also good, which is a warning against rushing ahead blindly. This is called "great achievements come late." The small image commentary says: It is appropriate to go somewhere, because it aligns with the will of the superior. Zhang Gen says: Because the yang line nine at the top is above. The line statement for six in the fourth says: Adding a crossbar to a young ox's horn, great auspiciousness. The small image commentary says: The great auspiciousness of six in the fourth is due to joy. The line statement for six in the fifth says: The teeth of a castrated boar, auspicious. The small image commentary says: The auspiciousness of six in the fifth is due to fortune. Zhang Gen says: Adding a crossbar to a young ox's horn is what the Analects refers to as "offended but not resentful," resolving conflict before it arises; a castrated boar, though having teeth, does not bite, which is "without anger, yet having authority." Only when reaching this level can one act effectively; if the accumulated strength is not great and upright, how could this be achieved? Laozi says "one who conquers himself is strong," which is exactly this state. The line statement for nine at the top says: Shouldering the great way that connects to heaven, it is smooth. The small image commentary says: Shouldering the heavenly path, the way is greatly promoted. Zhang Gen says: This is equivalent to the kind of affairs handled by Yi Yin and Fu Yue.

震下艮上。頤：貞吉，觀頤，自求口實。彖曰：頤貞吉，養正則吉也。觀頤，觀其所養也；自求口實，觀其自養也。天地養萬物，聖人養賢以及萬民，頤之時大矣哉。天人之頤如此，豈自養而已哉？象曰：山下有雷，頤。頤之時也。君子以慎言語，節飲食。此人之所忽而取禍莫速焉者也。

The hexagram Yi is composed of the lower trigram Zhen (Thunder) and the upper trigram Gen (Mountain). The hexagram statement says: to maintain correctness brings good fortune; observe how one nourishes others and how one seeks food for oneself. The commentary on the judgment says: maintaining correctness brings good fortune, meaning that what is nourished is in accordance with the right path, thus bringing good fortune. Observing nourishment involves looking at whom one nourishes; seeking food for oneself involves observing how one sustains oneself. Heaven and Earth nourish all things; the sage nourishes the virtuous to extend this care to all people. The significance of the timing of the hexagram Yi is very great. Zhang Gen explains: the nourishment of heaven and humanity is so vast, how could it be limited merely to sustaining oneself? The image commentary says: mountain beneath thunder is Yi. Zhang Gen says: this is precisely the time for nourishment. The image commentary says: the gentleman takes inspiration from it, being careful with his words and restraining his diet. Zhang Gen says: these two things are precisely what people most easily neglect, and they bring disaster quickly.

初九，舍爾靈龜，觀我朵頤，凶。象曰：觀我朵頤，亦不足貴也。不能自養而望養於人，賤之至也。六二，顛頤，拂經于丘頤，征凶。象曰：六二征凶，行失類也。舍五養初，非常之道，居下則可，征則凶矣。丘者，丘園之謂。六三，拂頤，貞凶，十年勿用，無攸利。象曰：十年勿用，道大悖也。頤養正則吉，而拂之，是謂大悖。

The first line statement says: Abandoning your own self-sustaining divine turtle, you stare at me with greedy cheeks, which is dangerous. The Small Image Commentary says: Staring at me with greedy cheeks shows no worth. Zhang Gen explains: Being unable to sustain oneself yet expecting others to sustain, this is the lowest form of inferiority. The second line statement says: Reversing the order to seek sustenance downward, going against the norm to seek sustenance from the hill, traveling is dangerous. The Image Commentary says: The second line's danger in traveling is due to losing the proper alignment. Zhang Gen says: Abandoning the fifth line to sustain the first line, this is not the proper way; staying in the lower position is acceptable, but once you move, it becomes dangerous. The term 'hill' refers to the hill and garden where one retreats. The third line statement says: Violating the way of sustenance, even maintaining the right position is dangerous, for ten years it will not be of use, yielding no benefit. The Image Commentary says: Being of no use for ten years indicates a great contradiction. Zhang Gen says: Sustaining in accordance with the right way brings good fortune; it instead violates, which is called a great contradiction.

六四，顛頤，吉，虎視耽耽，其欲逐逐，無咎。象曰：顛頤之吉，上施光也。此上所養以養萬民者也，光孰盛焉。六五，拂經，居貞吉，不可渉大川。象曰：居貞之吉，順以從上也。舍二養六，雖違於常而能順乎正，雖未可大有為而吉無疑矣。上九，由頤，厲吉，利渉大川。象曰：由頤厲吉，大有慶也。成卦之主，功成不居。

The line statement for the fourth line says: turning upside down to seek sustenance downward, it is auspicious; like a tiger staring intently, desires continue without error. The Small Image Commentary says: the auspiciousness of turning the mouth downward comes from the broad and bright giving above. Zhang Gen explains: this is the superior person taking the virtuous ones to be sustained, thus nurturing the people; what greater brilliance is there than this? The line statement for the fifth line says: going against the norm, dwelling in the correct position brings auspiciousness, and it is not suitable to cross a great river. The Image Commentary says: the auspiciousness of dwelling in the correct position comes from following above with flexibility. Zhang Gen says: abandoning the second line and seeking sustenance from the top line, although going against the norm, it follows the right path; although it cannot yet achieve great success, the auspiciousness is certain. The line statement for the top line says: all the sustenance of the hexagram comes from it, though there is danger, it is auspicious, and it is suitable to cross a great river. The Image Commentary says: coming from it for sustenance, dangerous yet auspicious, there is great fortune. Zhang Gen says: it is the main subject of the hexagram, achieving success without taking credit.

巽下兌上。大過：棟橈，利有攸往，亨。拯危救難，君子之事。彖曰：大過，大者過也。不仁而在高位。棟橈，本末弱也。孤而無輔。剛過而中，巽而說行，利有攸往，乃亨。大過之時大矣哉。非大人不能有為。象曰：澤滅木，大過。君子以獨立不懼，遁世無悶。處大過之世當如此。

The hexagram of Great Excess has the lower trigram Xun (Wind) and the upper trigram Dui (Lake). The hexagram statement says: The roof beam bends downward, it is favorable to go forward, and there is success. Zhang Gen explains: To rescue a critical situation and relieve a calamity is the duty of a gentleman. The Commentary on the Judgment says: What is meant by Great Excess is that the yang is excessively strong. Zhang Gen says: This is like an unkind person occupying a high position. The Commentary on the Judgment says: The roof beam bends because the ends are too weak. Zhang Gen says: This is like being isolated and without support. The Commentary on the Judgment says: Although the yang is excessively strong, it still remains in the center, acting with humility and harmony, thus it is favorable to go forward, and there is success. The significance of the time of Great Excess is very great. Zhang Gen says: Only a great person can act. The Image Commentary says: A great flood drowns the trees, which is Great Excess. The gentleman takes this as a model, standing alone without fear, and retreating from the world without distress. Zhang Gen says: This is how one should act in the time of Great Excess.

初六，藉用白茅，無咎。象曰：藉用白茅，柔在下也。居大過之世，處眾之下，非慎以潔，其能免乎？九二，枮楊生稊，老夫得其女妻，無不利。象曰：老夫女妻，過以相與也。將以救過，不得不爾。九三，棟橈，凶。象曰：棟橈之凶，不可以有輔也。難以扶持之故。

The line statement for the first line says: Using white reed grass as a mat, there is no fault. The small image commentary says: Using white reed grass as a mat, is the soft and yielding thing being placed below. Zhang Gen explains: Being in an excessive situation, and being below the people, if not cautious and clean, how can one avoid calamity? The line statement for the second line says: A dry poplar tree sprouts new shoots, an old man marries a young woman, there is no disadvantage. The image commentary says: An old man marrying a young woman, is an unusual union. Zhang Gen says: This is to correct an excessive condition, and it is unavoidable. The line statement for the third line says: The roof beam is bent, dangerous. The image commentary says: The danger of the bent roof beam is because it does not receive support from others. Zhang Gen says: Because it is stubborn and difficult to support.

九四，棟隆，吉，有它吝。象曰：棟隆之吉，不橈乎下也。惟不橈乎下，然後可以寢成孔安，茍有偏黨則悔吝至矣。九五，枮楊生華，老婦得其士夫，無咎無譽。象曰：枯楊生華，何可久也；老婦士夫，亦可醜也。上六，過渉滅頂，凶，無咎。象曰：過渉之凶，不可咎也。觀過可以知仁，異夫患失者矣，陳竇是也。

The fourth line statement says: The roof beam rises upward, which is auspicious; if there are other concerns, there will be regret. The Small Image Commentary says: The roof beam rising upward is auspicious because it does not bend downward. Zhang Gen explains: Only if it does not bend downward can the building be very stable after completion; if one has private interests and favors, regret and regret will follow. The fifth line statement says: A withered poplar tree blooms, an old woman marries a young man, there will be no mistake, nor will there be praise. The Image Commentary says: A withered poplar tree blooming, how can it last long? An old woman marrying a young man is also a shameful thing. The sixth line at the top says: Wading through deep water, the water covers the head, which is dangerous, but not a fault. The Image Commentary says: The danger of wading too far is not something to blame as a fault. Zhang Gen says: Confucius said, "By observing a person's mistakes, one can know his virtue." By looking at the type of mistake a person makes, one can understand his character; this is different from those who are anxious about gains and losses. People like Chen Fan and Dou Wu of the Eastern Han dynasty were exactly like that.

坎下坎上。習坎：有孚維心，亨，行有尚。濟險之道當如此。彖曰：習坎，重險也。水流而不盈，行險而不失其信，此之謂習坎。維心亨，乃以剛中也。是以不□。行有尚，往有功也。盈科而後進之謂。天險不可升也，地險山川丘陵也，王公設險以守其國，險之時用大矣哉。形勢不如徳，非大人莫能守也；據險之守，非大人莫能用也。象曰：水洊至，習坎。君子以常徳行，習敎事。常徳行所以處險，習教事所以除險。

The hexagram Kan consists of the lower trigram Kan and the upper trigram Kan. The hexagram statement says: To hold sincerity in the heart, there will be success, and actions will be praised. Zhang Gen explains: This is how one should cross over difficulties. The Commentary on the Judgment says: To be accustomed to hardship means to face double dangers. Water flows without overflowing, and moving through perilous situations without losing its sincerity is called being accustomed to hardship. Zhang Gen says: Therefore, one does not fall into danger (the character is missing here). The Commentary on the Judgment says: Success comes from the mind being open, because the second line and the fifth line are strong and centered. Actions being praised is because going forward leads to achievements. Zhang Gen says: This is what Mencius meant when he said water must fill a pit before it can flow forward. The Commentary on the Judgment says: The danger of heaven is its high and inaccessible nature, and the danger of earth is mountains, rivers, and hills. Kings and princes set up obstacles to guard their countries; the function of danger in circumstances is very significant. Zhang Gen says: The danger of terrain is not as important as virtue; without being a great person, one cannot hold on. Relying on danger for self-protection is also not something a great person would use well. The Great Image Commentary says: Water continuously flows, which is being accustomed to hardship. A gentleman takes this as a model, keeping his virtue constant and repeatedly practicing and teaching. Zhang Gen says: Keeping virtue constant is to be in a dangerous situation, and repeatedly practicing and teaching is to eliminate danger.

初六，習坎，入于坎窞，凶。象曰：習坎入坎，失道凶也。才不足故。九二，坎有險，求小得。象曰：求小得，未出中也。五在上故。六三，來之坎坎，險且枕，入于坎窞，勿用。象曰：來之坎坎，終無功也。水自上下，而三以柔當其衝，能有濟乎？

The line statement for the first line says: In a dangerous pit, falling into a small hole at the bottom, it is dangerous. The small image commentary says: Being in the middle of the perilous situation and falling into the center of the peril, it is losing the correct path and thus incurs danger. Zhang Gen explains: Because it lacks ability. The line statement for the second line says: There is danger within the peril, and what is sought can only be a small gain. The image commentary says: Seeking only a small gain, it has not yet emerged from the middle of the peril. Zhang Gen says: Because the nine five is still above. The line statement for the third line says: Coming and going are all perilous, both dangerous and deep, falling into a small hole at the bottom, there is nothing to be done. The image commentary says: Coming and going are all perilous, ultimately there will be no achievement. Zhang Gen says: Water rushes down from above, and the third line, being of a soft and weak nature, is precisely at the place where the water rushes, so what can it accomplish?

六四，樽酒簋貳，用缶，納約自牖，終無咎。象曰：樽酒簋貳，剛柔際也。際猶天地際之際。初脫內難，行禮而已，不求其豐焉。九五，坎不盈，袛既平，無咎。象曰：坎不盈，中未大也。未能虛心屈己，禮才賢自輔，僅能濟難而已。上六，係用徽纆，置于叢棘，三歲不得，凶。象曰：上六失道，凶三歲也。迷復之咎如此。

The fourth line statement says: A single cup of wine and two bowls of food, placed in earthenware vessels, are offered through the window as a simple gesture of respect, and there will be no mistake. The Small Image Commentary says: A single cup of wine and two bowls of food signify the meeting of yin and yang at this point. Zhang Gen explains: This "际" is similar to the "际" in the Small Image Commentary of the Tai hexagram, meaning the meeting of heaven and earth. Yang is now free from internal difficulties, and a simple gesture of respect is sufficient, without needing richness. The fifth line statement says: The pit of Kan has not yet been filled, but it is only just level with the ground, and there will be no mistake. The Small Image Commentary says: The pit of Kan is not full, indicating that the virtue of being in the center is not yet extensive enough. Zhang Gen says: It is still unable to be humble and respectful, to invite and employ talented people to assist itself, so it can only pass through the danger. The sixth line at the top says: It is tied with ropes and imprisoned in a thorny cage, and it cannot escape for three years, resulting in danger. The Small Image Commentary says: The sixth line at the top has lost the correct path, and the danger will last for three years. Zhang Gen says: This is similar to the error of the sixth line at the top in the Fu hexagram, "mistaken return."

離下離。離：利貞，亨。凡有所麗，惟正乃亨。畜牝牛吉。坎君道也，離臣道也。彖曰：離，麗也。日月麗乎天，百穀草木麗乎土。臣之麗君也，猶日月之麗天。重明以麗乎正，乃化成天下。明明在上，惟正之麗，化何為而不成哉？柔麗乎中正，故亨，是以畜牝牛吉也。象曰：明兩作，離。大人以繼明照于四方。文武之謂上。

The hexagram Li (Fire) has both the upper and lower trigrams as Li (Fire), with the lower trigram being Li and the upper trigram also Li (the character for upper is missing). The hexagram statement says: It is advantageous to maintain the correct position and to be harmonious. Zhang Gen explains: Whenever there is reliance, only reliance on the correct path leads to harmony. The hexagram statement says: Raising a mother cow is auspicious. Zhang Gen says: Kan represents the way of the sovereign, while Li represents the way of the minister. The Commentary on the Judgment says: What is meant by Li is reliance. The sun and moon rely on the sky, and all grains and plants rely on the earth. Zhang Gen says: A minister relies on the sovereign, just as the sun and moon rely on the sky. The Commentary on the Judgment says: By relying on the continuous brightness in accordance with the correct path, one can cultivate and bring about the world. Zhang Gen says: A bright sovereign is above, and the ministers who rely on him all follow the correct path; how could education fail to succeed? The Commentary on the Judgment says: The flexible lines rely on the correct and central position, hence harmony, so raising a mother cow is auspicious. The Great Image Commentary says: Two layers of brightness rise together, which is Li. The great person takes this as a model, using continuous brightness to illuminate all directions. Zhang Gen says: This refers to King Wen and King Wu of Zhou (the character for upper is likely a later addition).

初九，履錯然，敬之無咎。象曰：履錯之敬，以辟咎也。麗最在下，不得不爾。六二，黃離，元吉。象曰：黃離元吉，得中道也。傅說之事。九三，日昃之離，不鼓缶而歌，則大耋之嗟，凶。象曰：日昃之離，何可久也。過分而不能退故。

The first line statement says: The steps are confused and disorderly, but if one remains respectful, there will be no mistakes. The small image commentary says: When steps are confused, maintaining respect is used to avoid mistakes. Zhang Gen explains: The position it relies on is at the very bottom, so it has to be like that. The second line statement says: Attached to the harmonious yellow, great good fortune. The image commentary says: Yellow is attached to the middle, great good fortune, because it has attained the middle path. Zhang Gen says: This is equivalent to the case of Fu Yue assisting King Wu Ding of the Shang dynasty. The third line statement says: The attachment at the time when the sun is setting; at this time, if one does not beat the clay pot and sing for joy, there will only be the lamentation of old age approaching, which is dangerous. The image commentary says: The attachment at the time when the sun is setting, how can it last long? Zhang Gen says: Because he has exceeded his proper role and refuses to step down.

九四，突如其來如，焚如，死如，棄如。象曰：突如其來如，無所容也。主弱臣強，王敦之謂。六五，出涕沱若，戚嗟若，吉。象曰：六五之吉，離王公也。雖非其位而傳襲之正，遭變能戚，終得公侯之助，上九是也，晉成之事。上九，王用出征，有嘉折首，匪其醜，無咎。象曰：王用出征，以正也。周公東征是以，王導似之。

The fourth line statement says: The coming is sudden and fierce, like fire bursting out, like a person dying, like being abandoned. The Small Image Commentary says: The coming is sudden because there is no place for it in the heavens and the earth. Zhang Gen explains: This is when the ruler is weak and the ministers are strong, which was the case with Wang Dun's rebellion in the Eastern Jin dynasty. The fifth line statement says: Tears flow like rain, sorrow and sighing, which is auspicious. The Image Commentary says: The auspiciousness of the fifth line is because it relies on the prince. Zhang Gen says: Although it is not in the yang position, the inherited title is correct; encountering turmoil and being anxious, eventually receiving help from a marquis, that marquis is the top line, which is equivalent to the case of Emperor Cheng of Jin suppressing Wang Dun and Su Jun's rebellion. The top line statement says: The king goes to war, achieving a good result, capturing the main criminal, not involving his followers, and there is no fault. The Image Commentary says: The king goes to war to correct the world. Zhang Gen says: This is the principle used by Duke Zhou in his eastern campaign, and Wang Dao of the Eastern Jin dynasty was similar to him.

下經。艮下兌上。咸：亨，利貞，取女吉。彖曰：咸，感也。柔上而剛下，二氣感應以相與，止而說，男下女，是以亨，利貞，取女吉也。天地感而萬物化生，聖人感人心而天下和平。所欲與之聚，所惡勿施爾之謂。觀其所感，而天地萬物之情可見矣。未有不相下而能應者。象曰：山上有澤，咸。水潤下而山虛，感應如此。君子以虛受人。如響之投谷。感、恆、遁、大壯、晉、明夷、家人、睽、蹇、解、捐、益。

The lower hexagram of the Xian hexagram is Gen (Mountain), and the upper hexagram is Dui (Lake). The hexagram statement says: It is smooth, favorable to maintain the correct path, and auspicious for marrying a woman. The Commentary on the Judgment says: What is meant by "Xian" is mutualsympathetic response (response). The soft is above and the strong is below; the yin and yang energies respond to each other and are close to one another. One is at rest and the other is joyful; the man takes the initiative to be subordinate to the woman, thus it is smooth, favorable to maintain the correct path, and auspicious for marrying a woman. Heaven and Earth respond to each other, and all things are nurtured and grow; the sage moves the people's hearts, and the world becomes peaceful. Zhang Gen explains: This is what Mencius said, that what the people desire should be accumulated for them, and what they detest should not be imposed upon them. The Commentary on the Judgment says: Observing the object of its response, the true nature of heaven and earth and all things can be seen. Zhang Gen says: There has never been a case where one does not humble oneself and submit to others and yet can receive a response. The Image Commentary says: A mountain with a marsh on top is Xian. Zhang Gen says: Water flows downward and the mountain is hollow inside, and this is how response works. The Image Commentary says: The gentleman takes this as a model, and with an empty mind accepts others. Zhang Gen says: This is like when a sound is thrown into a valley and immediately echoes back. (The list of hexagrams in this section: Xian, Heng, Duan, Da Zhuang, Jin, Ming Yi, Jia Ren, Kui, Jian, Jie, Shen, Yi. The copy mistakenly included the list within the text, with "Xian" incorrectly written as "Gan" and "Shen" incorrectly written as "Juan".)

初六，咸其拇。象曰：咸其拇，志在外也。感之道以虛為主，故近取諸身則下卦皆失，莫若靜之為愈；至四然後悔亡，惟五為無悔。六二，成其腓，凶，居吉。象曰：雖凶居吉，順不害也。迫而後動可矣。九三，咸其股，執其隨，往吝。象曰：咸其股，亦不處也；志在隨人，所執下也。旣不能先人，又不能守靜，區區之志在隨人而已，益可羞也。

The first line statement says: The response is felt on the big toe. The Small Image Commentary says: The response is felt on the big toe, indicating the mind has already turned outward. Zhang Gen explains: The way of response is based on emptiness and stillness, so this hexagram uses the body as an example, and the lower trigram's third line has lost its proper place; it is better to remain still. Only when reaching the fourth line can regret disappear, and only the fifth line is truly without regret. The second line statement says: The response is felt on the calf, which is dangerous; if one remains still and does not move, it is auspicious (the character 'cheng' should be 'xian'). The Small Image Commentary says: Although dangerous, remaining still brings good fortune, indicating that being gentle and yielding will not suffer harm. Zhang Gen says: One should only move when forced to move. The third line statement says: The response is felt on the thigh, holding on only to the act of following others, and moving forward brings regret. The Small Image Commentary says: The response is felt on the thigh, also indicating unwillingness to stay still; the mind is focused on following others, and what is held is too low. Zhang Gen says: If one cannot lead others or remain still, and the mind is only focused on following others, it is even more shameful.

九四，貞吉悔亡，憧憧往來，朋從爾思。象曰：貞吉悔亡，未感害也。惟正可免。憧憧往來，未光大也。此有心於感而未能無心於求者也，無心者其惟五乎。九五，咸其脢，無悔。象曰：咸其脢，志末也。末，無也，與末如之何之末同。上六，咸其輔頰舌。象曰：咸其輔頰舌，滕口說也。是謂辭費，兌之體故。

The fourth line statement says: Keeping to the right path brings good fortune, and regret disappears; wandering about with a restless mind, friends only follow your fleeting thoughts. The Small Image Commentary says: Keeping to the right path brings good fortune and regret disappears, because it has not yet been harmed by influence. Zhang Gen explains: Only by keeping to the right path can one avoid harm. The Small Image Commentary says: Wandering about with a restless mind indicates that the mind is not yet broad and bright. Zhang Gen says: This refers to someone who deliberately tries to influence others but has not yet reached the state of acting without intention; only the fifth line can achieve this. The fifth line statement says: Influence is felt on the back and flesh, without regret. The Small Image Commentary says: Influence is felt on the back and flesh, indicating that the mind has no attachments. Zhang Gen says: This '末' is '无', using the same meaning as '末如之何' in the Analects. The sixth line at the top says: Influence is felt on the jaw, cheeks, and tongue. The Small Image Commentary says: Influence is felt on the jaw, cheeks, and tongue, which is only eloquent speech. Zhang Gen says: This is called empty and redundant words, because the sixth line at the top belongs to the trigram Dui, which governs speech and the mouth.

巽下震上。恆：亨，無咎，利貞，利有攸往。彖曰：恆，久也。剛上而柔下，雷風相與，巽而動，剛柔皆應，恆。恆亨無咎利貞，久於其道也。貞固之謂。天地之道，恆久而不已也。利有攸往，終則有始也。此所以為恆。日月得天而能久照，四時變化而能久成，聖人久於其道而天下化成。觀其所恆，而天地萬物之情可見矣。化成在久。象曰：雷風，恆。其序順也。君子以立不易方。萬物莫足以傾之謂。

The hexagram of Heng has the lower trigram Xun (Wind) and the upper trigram Zhen (Thunder). The hexagram statement says: It is smooth, without fault, favorable to maintain the right course, and favorable to go forward. The Commentary on the Judgment says: What is meant by Heng is constancy. The strong is above and the yielding is below; thunder and wind support each other, being humble yet active, with the strong and yielding lines corresponding to each other. This is Heng. Heng is smooth, without fault, and favorable to maintain the right course because it can persist along its path. Zhang Gen explains: This is being firm and maintaining the right course. The Commentary on the Judgment says: The principle of heaven and earth is to be constant and unceasing. Favorable to go forward is to conclude and then begin again. Zhang Gen says: This is why it is called Heng. The Commentary on the Judgment says: The sun and moon follow the heavenly path and thus can shine constantly; the four seasons change continuously and thus can bring about the constant generation of all things; the sage follows his path constantly and thus the world is cultivated and formed. Observing what it maintains constantly, the true nature of heaven, earth, and all things can be seen. Zhang Gen says: Cultivation and formation all depend on the character of constancy. The Image Commentary says: Thunder and wind, that is Heng. Zhang Gen says: Because their order is harmonious. The Image Commentary says: The gentleman takes it as a model, establishing himself without changing his direction. Zhang Gen says: This is why nothing in the world can cause him to fall.

初六，浚恆，貞凶，無攸利。未可以貞而貞。象曰：浚恆之凶，始求深也。居恆之始而遂責人之知，其能免乎？九二，悔亡。久中之利如此。象曰：九二悔亡，能久中也。九三，不恆其德，或承之羞。重剛而不中故。貞吝。非所貞而貞。象曰：不恆其德，無所容也。

The first line statement says: To seek constancy from the beginning is to hold fast to correctness, which is dangerous and brings no benefit. Zhang Gen explains: This is trying to hold fast when it is not yet appropriate. The Small Image Commentary says: The danger of seeking constancy too deeply is that one starts off too demanding. Zhang Gen says: Being in the initial stage of the Hexagram of Constancy, one immediately expects others to understand oneself, how can one avoid danger? The second line statement says: Regret disappears. Zhang Gen says: This is the benefit of maintaining the middle path for a long time. The Image Commentary says: The disappearance of regret in the second line is due to the ability to maintain the middle path for a long time. The third line statement says: If one cannot maintain one's virtue, one may bring shame. Zhang Gen says: Because there are two overlapping strong lines that are not in the central position. The line statement says: Holding fast to correctness brings regret. Zhang Gen says: This is trying to hold fast where it is not appropriate. The Image Commentary says: If one cannot maintain virtue, there is no place to stand.

九四，田無禽。象曰：久非其位，安得禽也。免寇幸矣。六五，恆其德，貞，婦人吉，夫子凶。君道主變故。象曰：婦人貞吉，從一而終也；夫子制義，從婦凶也。上六，振恆，凶。象曰：振恆在上，大無功也。變更易常之謂。

The fourth line statement says: hunting without success. The Small Image Commentary says: staying in a position that is not one's own for a long time, how can one catch game? Zhang Gen explains: being able to avoid bandits is a fortunate thing. The fifth line statement says: maintaining one's virtue and upholding the right path; this is auspicious for a woman but ominous for a man. Zhang Gen says: because the way of a ruler is based on flexibility. The Small Image Commentary says: a woman upholding the right path is auspicious because she remains loyal to one man; a man should decide matters according to righteousness, but if he blindly follows a woman, it is ominous. The top sixth line statement says: speaking of constancy while being unstable, is ominous. The Small Image Commentary says: being unstable and occupying a high position is a great failure. Zhang Gen says: this is changing established norms and altering old laws.

艮下乾上。遁：亨，小利貞。遁亨利貞，未至於否。彖曰：遁亨，遁而亨也。剛當位而應，與時行也。無成之主。小利貞，浸而長也。聖人不畏剝而畏遁，以其方長也。遁之時義大矣哉。見幾而作，非大人不能。象曰：天下有山，遁。君子以逺小人，不惡而嚴。全身遠害之道。

The hexagram Dùn (Retreat) has the lower trigram Gèn (Mountain) and the upper trigram Qián (Heaven). The hexagram statement says: It is smooth, and it is advantageous to maintain the correct course in minor matters. Zhang Gen explains: The hexagram Dùn also speaks of smoothness and advantage in uprightness, indicating that it has not deteriorated to the extent of the hexagram Pǐ (Obstruction). The Commentary on the Judgment says: The hexagram Dùn is smooth because it is able to retreat, hence it is smooth. The yao nine in the fifth is in the correct position and corresponds with the yao six in the second, indicating action in accordance with the situation. Zhang Gen says: This is a ruler who cannot accomplish things. The Commentary on the Judgment says: It is advantageous to maintain the correct course in minor matters, because the yin energy is gradually increasing. Zhang Gen says: The sage does not fear the hexagram Bō (Splitting) but fears the hexagram Dùn, because during the time of Dùn, the yin energy is rising. The Commentary on the Judgment says: The significance of the timing of the hexagram Dùn is very great. Zhang Gen says: Recognizing the signs and acting immediately is not something a great person cannot do. The Great Image Commentary says: There is a mountain under the heavens, which is Dùn. The gentleman takes this as a model, retreating from small people; not showing aversion, yet maintaining a certain dignity. Zhang Gen says: This is the method of preserving oneself and avoiding harm.

初六，遁尾，厲，勿用有攸往。象曰：尾遁之厲，不往何災也。二為遁首，初在其後，其危可必，勿往乃免。六二，執之用黃牛之革，莫之勝說。象曰：用黃牛，固志也。此為遁者也，尚欲收賢市譽，所以異於否。九三，係遁，有疾厲，畜臣妾吉。象曰：係遁之厲，有疾憊也；畜妾吉，不可大事也。最近於二，見執者也，欲去不能，祿仕乃可。

The first line statement says: When retreating, being at the last place, there is danger, do not go anywhere. The small image commentary says: Being at the back while retreating is dangerous, if one does not go forward, what disaster is there? Zhang Gen explains: Six in the second is the head of the retreating group, and initial six is behind it, danger is certain; only by not moving forward can one avoid disaster. The second line statement says: He is bound with a rope made of yellow ox hide, no one can untie it. The image commentary says: Using a rope made of yellow ox hide, is to firm up one's resolve. Zhang Gen says: Six in the second is the one who is retreating, yet still wants to retain a virtuous person and gain a good reputation, this is exactly where the trigram of retreat differs from the trigram of not retreating. The third line statement says: Being tied up and unable to retreat, there is danger of illness; using it to keep servants and concubines is auspicious. The image commentary says: Being tied up and unable to retreat is dangerous, it is like having illness and being exhausted; using it to keep servants and concubines is auspicious, but it is not suitable for great undertakings. Zhang Gen says: Nine in the third is closest to six in the second, is the one who is tied up, wanting to go but unable to, so he can only be a minor official receiving salary.

九四，好遁，君子吉，小人否。象曰：君子好遁，小人否也。稍遠於二，善為辭而去。九五，嘉遁，貞吉。象曰：嘉遁貞吉，以正志也。剛明中正，素為小人所服，知其不可為，以禮而去，守節不失，莫之敢害也。上九，肥遁，無不利。象曰：肥遁無不利，無所疑也。鴻飛冥冥，弋人何慕焉。

The fourth line statement says: Although reluctant in the heart, one resolutely withdraws; the gentleman does this and it is auspicious, while the petty person cannot. The Small Image Commentary says: The gentleman can let go and withdraw, but the petty person cannot. Zhang Gen explains: Nine Four is somewhat distant from Six Two, and can express himself properly while withdrawing. The fifth line statement says: Retreat to a good place, maintaining uprightness brings auspiciousness. The Image Commentary says: Retreat to a good place and maintain uprightness brings auspiciousness, because the mind is upright. Zhang Gen says: Nine Five is strong and wise, resides in the center and maintains uprightness, and has always been respected by petty persons; upon realizing that the matter is no longer feasible, he withdraws according to propriety, maintaining his virtue, and no one dares to harm him. The top line statement says: Withdraw comfortably and at ease, benefiting all things. The Image Commentary says: Withdraw comfortably and at ease, benefiting all things, because there is no slightest worry or doubt in the heart. Zhang Gen says: This is like Yang Xiong said, that the wild goose flies high into the vast and dark sky, what could the hunters desire?

乾下震上。大壯：利貞。不正不足以為大。象曰：大壯，大者壯也。救亂之事。剛以動，故壯。謂大壯如此。大壯利貞，大者正也。正大而天地之情可見矣。由中而行，非大壯而何？天地以正大為壯，況人乎？象曰：雷在天上，大壯。君子以非禮弗履。

The hexagram Dazhuang has the lower trigram Qian (Heaven) and the upper trigram Zhen (Thunder). The hexagram statement says: It is favorable to maintain correctness. Zhang Gen explains: Without correctness, one cannot be called "great." The Commentary on the Judgment says (originally "Tuan" was mistakenly written as "Xiang"): The term "great strength" refers to the strong dominance of the yang element. Zhang Gen says: This is an affair of rescuing from calamity. The Commentary on the Judgment says: By acting with strength, it becomes strong. Zhang Gen says: This is the meaning of Dazhuang. The Commentary on the Judgment says: Dazhuang is favorable to maintaining correctness because the strong yang element is correct. Correctness and grandeur together reveal the true nature of heaven and earth. Zhang Gen says: To act in accordance with the middle path, is that not Dazhuang? Heaven and earth take correctness and grandeur as strength, how much more so for human beings? The Great Image Commentary says: Thunder resounds in the sky, which is Dazhuang. The gentleman takes this as a model, and does not act in any way that is not in accordance with propriety.

初九，壯于趾，征凶，有孚。象曰：壯于趾，其孚窮也。勝廣之事。九二，貞吉。象曰：九二貞吉，以中也。吳芮之事。九三，小人用壯，君子用罔，貞厲，羝羊觸藩，羸其角。象曰：小人用壯，君子用也。項籍之事。

The first line statement says: Strength is manifested in the toes, going to war is dangerous, this is certain. The Small Image Commentary says: Strength is in the toes, that certainty will lead to a dead end. Zhang Gen explains: This is similar to the case of Chen Sheng and Wu Guang's uprising. The second line statement says: Upholding the right path brings good fortune. The Image Commentary says: The second line upholds the right path and brings good fortune because it is in the center. Zhang Gen says: This is similar to the case of Prince Wu Rui of Changsha who carefully observed the rules of a subject. The third line statement says: The petty person exerts strength recklessly, while the gentleman treats strength as nothing; upholding the right path also brings danger, like a male sheep using its horn to push against a fence, resulting in the horn getting stuck. The Image Commentary says: The petty person exerts strength recklessly, while the gentleman does not do so (the original text here is missing). Zhang Gen says: This is similar to the case of Xiang Yu.

九四，貞吉悔亡，藩決不羸，壯于大輿之輹。象曰：藩決不羸，尚往也。漢祖之事。六五，喪羊于易，無悔。象曰：喪羊于易，位不當也。子嬰之事。上六，羝羊觸藩，不能退，不能遂，無攸利，艱則吉。象曰：不能退不能遂，不詳也；艱則吉，咎不長也。田橫之事。

The statement for the fourth line says: Holding to the correct path brings good fortune, regret disappears; the fence is broken through, the horn is no longer blocked; strength is as solid as the axle of a large cart and the rabbit that lies beneath it. The Small Image Commentary says: The fence is broken through and the horn is not blocked, so it is still possible to move forward. Zhang Gen explains: This is similar to the kind of situation faced by the First Emperor of Han. The statement for the fifth line says: A sheep is lost by the field's edge, but there is no regret. The Image Commentary says: Losing a sheep by the field's edge indicates an improper position. Zhang Gen says: This is similar to the kind of situation faced by King Ziying of the Qin dynasty. The statement for the top line says: A male sheep pushes against the fence, cannot retreat, cannot advance, and there is no benefit; in a difficult situation, being able to hold on brings good fortune. The Image Commentary says: Being unable to retreat and unable to advance indicates lack of thorough consideration; in a difficult situation, being able to hold on brings good fortune, indicating that mistakes will not be prolonged. Zhang Gen says: This is similar to the kind of situation faced by Tian Heng.

坤下離上。晉：康侯用錫馬蕃庶，晝日三接。君子有不進，進當如此。彖曰：晉，進也。明出地上，順而麗乎大明，柔進而上行，是以康侯用錫馬蕃庶，晝日三接也。明明在上，可進之時，道合志從，無嫌於銳。象曰：明出地上，晉。君子以自昭明德。當無餘蘊。

The hexagram Jin is composed of the lower trigram Kun (Earth) and the upper trigram Li (Fire). The hexagram statement says: The vassals who have pacified the four directions receive great gifts of chariots and horses from the Son of Heaven, and are received three times in one day. Zhang Gen explains: A gentleman originally may not be willing to take office; but when he truly decides to take office, he should be like this. The Commentary on the Judgment says: The term Jin means advancement. The light rises above the earth, the flexible lines adhere to the great light, and the flexible lines advance upward, thus the vassals who have pacified the four directions receive many gifts of chariots and horses and are received three times in one day. Zhang Gen says: When the bright sovereign is above, it is precisely the time to advance; when the way is in harmony and the will is in accord, there is no need to fear advancing too quickly. The Image Commentary says: The light rising above the earth is Jin. The gentleman takes it as a model, and makes himself clearly manifest with his bright virtue. Zhang Gen says: One should fully manifest one's virtue, without hiding anything.

初六，晉如摧如，貞吉，罔孚，無咎。象曰：晉如摧如，獨行正也；無咎，未受命也。者，寛以居之之謂。進之始，其勢必如是，是以君子難處。六二，晉如愁如，貞吉，受茲介福于其王母。王母猶文母也。象曰：受茲介福，以中正也。六三，眾允，悔亡。象曰：眾允之志，上行也。信則人任焉。

The line statement for the first line says: wanting to advance but being obstructed, keeping to the right path brings good fortune; when not trusted, being at ease and generous will not lead to mistakes. The small image commentary says: wanting to advance but being obstructed, is walking alone on the right path; there is no mistake because the appointment has not yet been accepted. Zhang Gen explains: the term 'Yù' means to be at ease and generous in one's own place (the character 'Yù' was originally missing above 'Zhe'). The beginning of advancing is necessarily like this, so the gentleman finds it difficult to be in the right place. The line statement for the second line says: wanting to advance but feeling anxious in the heart, keeping to the right path brings good fortune, receiving such great blessings from the Queen Mother. Zhang Gen says: here 'Queen Mother' is like referring to the wife of a former king as 'Wen Mu'. The small image commentary says: receiving such great blessings is because the second line is both central and upright. The line statement for the third line says: gaining the trust of the people, regret disappears. The small image commentary says: the people's trust is a movement upward. Zhang Gen says: having credibility, people naturally entrust him.

九四，晉如鼫鼠，貞厲。象曰：鼫鼠貞厲，位不當也。尸素貪鄙之謂。六五，悔亡，失得勿恤，往吉，無不利。象曰：失得勿恤，往有慶也。毋悼後害之謂。柔進而上行，麗乎火明，何恤之有？上九，晉其角，維用伐邑，厲吉，無咎，貞吝。象曰：維用伐邑，道未光也。進不可極如此。

The fourth line statement says: The appearance of advancing is like a large rat, and even maintaining the right path is dangerous. The Small Image Commentary says: Maintaining the right path like a large rat is dangerous, because the line is not in the proper position. Zhang Gen explains: This refers to being in a position without doing anything, being greedy and shallow. The fifth line statement says: Regret disappears; there is no need to worry about loss or gain, going forward is auspicious and nothing is unfavorable. The Image Commentary says: There is no need to worry about loss or gain, going forward brings blessings. Zhang Gen says: This is what the Book of Documents says, not to always worry about future misfortunes. The fifth line, a yin line advancing and moving forward, relying on the brightness of fire, what is there to worry about? The top nine line statement says: Advancing to the tip of the animal's horn, it can only be used to attack one's own city; there is danger but it is auspicious, no mistake, and maintaining the right path is regretful. The Image Commentary says: It can only be used to attack one's own city, because the way is not yet broad. Zhang Gen says: Advancing should not be taken to an extreme, this is the meaning of it.