The hexagram of Mingyi (Light in Darkness) consists of the trigram Li (Fire) below and the trigram Kun (Earth) above.

離下坤上。明夷：利艱貞。彖曰：明入地中，明夷。內文明而外柔順，以□大難，文王以之。利艱貞，晦其明也。內難而能正其志，箕子以之。明不可夷也，人謂之夷耳。文王具一卦之體，箕子得一爻之用。文王在外而勢大，箕子在內而地親，易地則皆然。象曰：明入地中，明夷。君子以蒞眾，用晦而明。察見淵魚者不祥。

The hexagram Mingyi has the lower trigram Li (Fire) and the upper trigram Kun (Earth). The hexagram statement says: It is advantageous to remain upright in hardship. The Commentary on the Judgment says: When light is sunk into the earth, this is called Mingyi. The inner part is civilized and the outer part is gentle, using this method to endure great difficulties, King Wen did this (the character above '以' is missing, according to The Zhou Changes it should be '蒙'). It is advantageous to remain upright in hardship, because one hides one's light; being in internal difficulties yet remaining upright in one's mind, Ji Zi did this. Zhang Gen explains: Light itself is not hurt, it is only that others think it is hurt. King Wen embodied the whole hexagram, while Ji Zi gained the use of one line; King Wen was outside and had great power, Ji Zi was inside and had close position, but if they were in each other's positions, their methods would be the same. The Great Image says: When light is sunk into the earth, this is called Mingyi. The gentleman takes it as a model, governing the people by appearing obscure on the surface but clear in mind. Zhang Gen says: Han Feizi said that being able to see fish in the deep pool is not auspicious.

初九，明夷于飛，垂其翼，君子于行，三日不食，有攸往，主人有言。象曰：君子于行，義不食也。明夷之初，避難早也。六二，明夷，夷于左股，用拯馬壯，吉。象曰：六二之吉，順以則也。微子之事。九三，明夷于南狩，得其大首，不可疾貞。象曰：南狩之志，乃大得也。文王之事。

The first line statement says: When the light is injured, it is flying but has lowered its wings; the gentleman is traveling on the road and cannot eat for three days; if he goes somewhere, the host will still speak ill of him. The small image commentary says: The gentleman is traveling on the road and by nature cannot take time to eat. Zhang Gen explains: This is the beginning of the light being injured, avoiding difficulties early. The second line statement says: The light is injured, injured on the left thigh; using a strong horse to help, it is auspicious. The image commentary says: The auspiciousness of the second line is due to its flexibility and conformity to the rules. Zhang Gen says: This is similar to the case of Wei Zi. The third line statement says: When the light is injured, it goes south for a hunt and captures the chief culprit; one should not be too eager to correct. The image commentary says: The intention of the southern hunt leads to great gain. Zhang Gen says: This is similar to the case of King Wen.

六四，入于左腹，明夷之心，于出門庭。象曰：入子左腹，心意也。飛廉惡來是也。六五，箕子之明夷，利貞。象曰：箕子之貞，明不可息也。得仁者之中。上六，不明晦，初登于天，後入于地。象曰：初登于天，照四國也；後入于地，失則也。

The line statement for the fourth line says: "He has entered the left abdomen, understood the thoughts of the injured sovereign, and then walked out from the courtyard." The Small Image Commentary says: "Entering the left abdomen means understanding the other's intention (the character '子' under '入' should be read as '于')." Zhang Gen explains: These are the kind of people like Fei Lian and E Laie, the favored ministers of King Shang Zhou. The line statement for the fifth line says: "Like Ji Zi, he conceals his brightness in an era when brightness is injured, which is favorable for maintaining the correct path." The Image Commentary says: "Ji Zi's adherence to the correct path means that brightness cannot be extinguished." Zhang Gen says: This is to have attained the middle way of the benevolent person. The line statement for the top line says: "Not shining but only darkness; initially rising to the heavens, later sinking into the earth." The Image Commentary says: "Initially rising to the heavens means that it could illuminate all the surrounding states; later sinking into the earth means that the principle has been lost."

離下巽上。家人：利女貞。家人之正，莫難於女。彖曰：家人，女正位乎內，男正位乎外，男女正，天地之大義也。家人有嚴君焉，父母之謂也。惟正身者然後可以正家。父父，子子，兄兄，弟弟，夫夫，婦婦，而家道正，正家而天下定矣。所謂明內而齊外。象曰：風自火出，家人。君子以言有物而行有恆。正身莫大乎此。

The hexagram of Family has the lower trigram Li (Fire) and the upper trigram Xun (Wind). The hexagram statement says: It is advantageous for a woman to maintain proper conduct. Zhang Gen explains: In a family, all members should be upright, but the most difficult is for the woman. The Commentary on the Judgment says: In the hexagram of Family, the woman is in the inner position and maintains proper conduct, while the man is in the outer position and maintains proper conduct. Men and women each fulfill their proper roles, which is the great principle of heaven and earth. In a family, there is a strict and upright head, which refers to the parents. Zhang Gen says: Only those who can maintain proper conduct themselves can then bring order to the family. The Commentary on the Judgment says: The father is a father, the son is a son, the elder brother is an elder brother, the younger brother is a younger brother, the husband is a husband, and the wife is a wife; when this is so, the family is properly ordered. When every family is properly ordered, the world is at peace. Zhang Gen says: This is first establishing order within and then extending it outward. The Great Image says: Wind arises from fire, which is the hexagram of Family. The gentleman takes this as a model, speaking with substance and acting with consistent principles. Zhang Gen says: Maintaining proper conduct has nothing more important than these two aspects.

初九，閒有家，悔亡。象曰：閒有家，志未變也。家人之道，尤貴於初。六二，無攸遂，在中饋，貞吉。象曰：六二之吉，順以巽也。所謂婦順而正。九三，家人嗃嗃，悔厲吉；婦子嘻嘻，終吝。象曰：家人嗃嗃，未失也；婦子嘻嘻，失家節也。家道貴嚴，雖過無害；婦子貴順，興嘆非宜。

The first line statement says: Establishing precautions for the family from the beginning, regret disappears. The Small Image Commentary says: Establishing precautions for the family is when people's minds have not yet turned bad. Zhang Gen explains: The principle of managing a family especially values the beginning. The second line statement says: Not acting on one's own will, only taking care of the family's food and drink, maintaining the right path brings good fortune. The Image Commentary says: The good fortune of the second line is due to being gentle and humble. Zhang Gen says: This is what is meant by a woman being gentle and upright. The third line statement says: Managing the family too strictly, although there is regret and danger, the result is good fortune; women and children laugh and play, ultimately there is regret. The Image Commentary says: Managing the family strictly, yet not losing control; women and children laughing and playing, they have lost the family's discipline. Zhang Gen says: The way of family management values strictness and correctness, even if slightly excessive, it does no harm; women and children value gentleness, laughing and playing without restraint, and being easily moved to sighs are not appropriate.

六四，富家，大吉。象曰：富家大吉，順在位也。忠孝所致，何吉如之？九五，王假有家，勿恤吉。象曰：王假有家，交相愛也。上正下順，何疑之有？文王之事。上九，有孚威如，終吉。象曰：威如之吉，反身之謂也。家人之終，不弛其嚴，疑若有悔，惟反身以率之，此所以信服而無怨也。

The line statement for the fourth line says: making the family wealthy brings great good fortune. The Small Image Commentary says: wealth in the family brings great good fortune, because it is gentle and in the proper position. Zhang Gen explains: this is the result of loyalty and filial piety, what could be more auspicious than this? The line statement for the fifth line says: the sovereign moves with sincere virtue, thus attaining harmony within his family, there is no cause for worry, and it is auspicious. The Image Commentary says: the sovereign attains harmony within his family, because the members of the family love one another. Zhang Gen says: the superior is upright, the inferior is gentle, what could there be to worry about? This is similar to King Wen's example of being exemplary to his wife. The line statement for the top line says: with sincerity and dignity, ultimately it is auspicious. The Image Commentary says: having dignity and being auspicious, refers to self-restraint. Zhang Gen says: governing the family to the end without relaxing strictness, at first glance it may seem to bring regret; but he leads by self-reproach, so the people in the family are pleased and have no complaints.

兌下離上。睽：小事吉。此論其常。彖曰：睽，火動而上，澤動而下，二女同居，其志不同行。說而麗乎明，柔進而上行，得中而應乎剛，是以小事吉。天地睽而其事同也，男女睽而其志通也，萬物睽而其事類也，睽之時用大矣哉。非大人莫能通之。象曰：上火下澤，睽。君子以同而異。可否相濟。

The hexagram Kui consists of the lower trigram Dui (Lake) and the upper trigram Li (Fire). The hexagram statement says: It is auspicious for small matters. Zhang Gen explains: This refers to the usual situation. The Commentary on the Judgment says: In the hexagram Kui, fire rises when it moves, and the marsh flows downward when it moves; two women live together but their hearts are not aligned. It is harmonious and attached to brightness, the flexible lines advance upward, and the central line corresponds with the strong lines, hence it is auspicious for small matters. Heaven and earth are separated, yet they produce the same things; men and women are separated, yet their hearts can communicate; all things are separated, yet their principles are the same. The function of Kui in terms of circumstances is very significant. Zhang Gen says: Without a great person, these separations cannot be reconciled. The Image Commentary says: Above is fire, below is marsh, hence Kui. The gentleman takes this as a model, maintaining his own differences within great harmony. Zhang Gen says: Opposition and agreement complement each other.

初九，悔亡，喪馬勿逐自復，見惡人無咎。象曰：見惡人，以辟咎也。子見南子之事。九二，遇主于巷，無咎。象曰：遇主于巷，未失道也。異乎洩柳之已甚矣。六三，見輿曳，其牛掣，其人天且劓，無初有終。象曰：見輿曳，位不當也；無初有終，遇剛也。一陰處二陽之間，故見疑於上九；上九剛明不終疑也，故有遇雨之吉。

The first line statement says: Regret disappears; if a horse runs away, there is no need to chase it, for it will return by itself; if one meets someone one dislikes, there will be no mistake. The Small Image Commentary says: Meeting someone one dislikes is to avoid mistakes. Zhang Gen explains: This is similar to the case where Confucius met the consort Nan Zi of the Duke of Wei. The second line statement says: Meeting the ruler in a narrow alley, there will be no mistake. The Image Commentary says: Meeting the ruler in an alley is not losing the right path. Zhang Gen says: This is different from Xie Liu's refusal to receive Lu Miu Gong, which was an excessive act. The third line statement says: Seeing a cart stuck, the ox pulling it is restrained; the driver has his forehead branded and his nose cut off; initially it is not smooth, but finally there is a good result. The Image Commentary says: Seeing the cart stuck is due to the improper position of the line; initially not smooth but finally a good result is due to meeting a strong line. Zhang Gen says: The third line is a yin line sandwiched between two yang lines, so it is suspected by the top line; the top line is strong and wise, and will not continue to suspect, so later there is the auspiciousness of "meeting rain."

九四，睽孤，遇元夫，交孚，厲無咎。象曰：交孚無咎，志行也。失位無應，下交於初，同志相求，何咎之有？六五，悔亡，厥宗噬膚，往何咎。象曰：厥宗噬膚，往有慶也。所謂柔進而上行，得中而應乎剛也。上九，睽孤，見豕負塗，載鬼一車，先張之弧，後說之弧，匪寇婚媾，往遇雨則吉。象曰：遇雨之吉，群疑亡也。睽極則反，斷決之義。

The fourth line statement says: separated and alone, encountering a virtuous person, they communicate with sincerity; although there is danger, there will be no mistake. The Small Image Commentary says: communicating with sincerity and without mistake, the mind is put into action. Zhang Gen explains: the fourth line is out of position and has no proper response, going down to associate with the first line, sharing the same aspirations and seeking each other, where could there be a mistake? The fifth line statement says: regret disappears; his relatives come together smoothly as if biting tender flesh, going forward, what mistake could there be? The Image Commentary says: relatives coming together like biting tender flesh, going forward brings blessings. Zhang Gen says: this is what the Commentary on the Judgment says: 'the flexible advances upward, reaches the center and responds to the strong.' The top line statement says: separated and alone, seeing a pig covered in mud, and seeing a chariot of ghosts; first drawing the bow to shoot, later putting down the bow; those coming are not robbers, but suitors; going forward, if it rains, it is auspicious. The Small Image Commentary says: the auspiciousness of rain is that all doubts are dispelled. Zhang Gen says: when separated to the extreme, reversal comes, containing the principle of decisiveness and resolving doubts.

艮下坎上。蹇：利西南，不利東北。文王與紂之事，所謂往來之義如此。利見大人，貞吉。呂望之事。彖曰：蹇，難也，險在前也。見險而能止，知矣哉。蹇利西南，往得中也；不利東北，其道窮也；利見大人，往有功也；當位貞吉，以正也。蹇之時用大矣哉。睽蹇皆君子用權之時，而睽以柔得中，蹇以剛得位，此所以或言小事吉，或言利見大人也。象曰：山上有水，蹇。其流通之性闕矣。君子以反身修德。下學上逹而已。

The hexagram of Jian has the lower trigram Gen (Mountain) and the upper trigram Kan (Water). The hexagram statement says: It is favorable to go to the southwest, unfavorable to go to the northeast. Zhang Gen explains: This is similar to the situation between King Wen of Zhou and King Zhou of Shang, where the distinction between 'going' and 'coming' is exactly like this. The hexagram statement continues: It is favorable to meet a great person, and to maintain correctness brings good fortune. Zhang Gen says: This is similar to the case of Lü Wan meeting King Wen. The Commentary on the Judgment says: What is meant by Jian is difficulty, because danger is ahead. Seeing danger and being able to stop, this is truly wise. It is favorable to go to the southwest because going in that direction leads to the middle path; it is unfavorable to go to the northeast because that path has already been exhausted; it is favorable to meet a great person because going in that direction leads to achievement; the correct positions and maintaining correctness bring good fortune, because of uprightness. The function of Jian in terms of circumstances is very significant. Zhang Gen says: Kui and Jian are both times when a gentleman uses flexibility; Kui achieves correctness through a flexible line, while Jian achieves position through a strong line, so one says 'small matters are auspicious' and the other says 'favorable to meet a great person'. The Great Image says: Mountain on top of water, that is Jian. Zhang Gen says: Water should flow, but on a mountain it cannot flow. The Great Image says: The gentleman takes it as a model, and reverses it to cultivate virtue within himself. Zhang Gen says: It is simply learning from the immediate and thus attaining the principles of heaven.

初六，往蹇來譽。象曰：往蹇來譽，宜待也。待時之謂。六二，王臣蹇蹇，匪躬之故。象曰：王臣蹇蹇，終無尤也。比干之事。九三，往蹇來反。象曰：往蹇來反，內喜之也。季子之事。六四，往蹇來連。象曰：往蹇來連，當位實也。連猶連茹之連。微子之事。九五，大蹇朋來。象曰：大蹇朋來，以中節也。二老是也。上六，往蹇來碩，吉，利見大人。象曰：往蹇來碩，志在內也；利見大人，以從貴也。雖脫難而在下，以動為體，附上乃吉爾。箕子之事。

The first line statement says: To move forward is difficult, but to retreat brings reputation. The Small Image Commentary says: To move forward is difficult, to retreat brings reputation, this is a case of waiting. Zhang Gen explains: This is waiting for the right opportunity. The second line statement says: The king's minister toils without ceasing in hardship, not for his own private affairs. The Image Commentary says: The king's minister toils on, ultimately without error. Zhang Gen says: This is like the case of Bi Gan. The third line statement says: To move forward is difficult, so he turns back. The Small Image Commentary says: To move forward is difficult and then to turn back, is because the yin lines in the inner trigram are pleased with his return. Zhang Gen says: This is like the case of Wu Guo Ji Zha yielding the state. The fourth line statement says: To move forward is difficult, but to retreat brings connection with like-minded people. The Image Commentary says: To move forward is difficult, to retreat brings connection, this is because the line is in the proper position and is sincere. Zhang Gen says: This 'connection' is like the 'connection' in Tai's 'pulling out the grass and connecting the roots'; this is like the case of Wei Zi. The fifth line statement says: In great difficulty, friends come to help. The Image Commentary says: Great difficulty and friends coming, is because the fifth line conforms to the middle and proper measure. Zhang Gen says: This is like the case of Bo Yi and Tai Gong returning to the Zhou. The sixth line statement says: To move forward is difficult, but to retreat brings great gain, it is auspicious, and is favorable to meeting a superior person. The Small Image Commentary says: To move forward is difficult, to retreat brings great gain, this is because the mind is within the inner trigram; it is favorable to meeting a superior person, because it is to follow the superior. Zhang Gen says: Although it has escaped danger, it is still in a lower position; it takes the form of movement, and only by relying on above is it auspicious. This is like the case of Ji Zi.

坎下震上。解：利西南。蹇難之□故，不言東北。無所往，其來復吉。箕子之事。有攸往，夙吉。微子之事。彖曰：解，險以動，動而免乎險，解。解利西南，往得眾也。方以類聚之謂。其來復吉，乃得中也。有攸往夙吉，往有功也。經綸之際故。天地解而雷雨作，雷雨作而百果草本皆甲坼，解之時大矣哉。非大人莫能建不拔之基。象曰：雷雨作，解。君子以赦過宥罪。與天下更始。

The hexagram of 解 (Release) has the lower trigram as 坎 (Water) and the upper trigram as 震 (Thunder). The hexagram statement says: It is suitable to go to the southwest. Zhang Gen explains: The difficulty of the hexagram 蹇 (Obstruction) has now been removed, so the mention of the northeast is no longer needed (the text here is missing one character). The hexagram statement continues: There is nowhere to go, but returning is auspicious. Zhang Gen says: This is similar to the case of Ji Zi. The hexagram statement says: There is a place to go, and going early is auspicious. Zhang Gen says: This is similar to the case of Wei Zi. The Commentary on the Judgment says: The hexagram of 解 is about encountering danger and being able to act, and once action is taken, the danger is removed, hence it is called 解. The hexagram says it is suitable to go to the southwest, because going there will gain the people's support. Zhang Gen says: This is what the Great Treatise refers to as "things of the same kind gather together." The Commentary on the Judgment says: Returning is auspicious because it is in accordance with the middle path; going to a place where there is a way to go and going early is auspicious, because going there will lead to achievements. Zhang Gen says: This is precisely the time for governing the world. The Commentary on the Judgment says: The vital energies of heaven and earth are relaxed, and thunder and rain arise; thunder and rain arise, and all fruits and grasses sprout. The significance of the timing of the hexagram 解 is very great. Zhang Gen says: Only a great person can establish an unshakable foundation. The Great Image Commentary says: Thunder and rain arise, which is the meaning of 解. The gentleman takes this as a model, pardoning mistakes and forgiving criminals. Zhang Gen says: This is renewing the world with the people.

初六，無咎。象曰：剛柔之際，義無咎也。坎為難者也，震脫難斯討難矣，故上卦皆有討難之辭，而下卦皆有受討之義。初非難首，而以柔在下，復居解始，是以免也。九二，田三狐，得黃矢，貞吉。象曰：九二貞吉，得中道也。二為難首，進退疑懼，六五之若不為已甚，故得以自歸焉。六三，負且乘，致寇至，貞吝。象曰：且乘，亦可醜也；自我致戎，又誰咎也。為難之黨，既免於討幸矣，復竊高位，宜見伐也。

The first line statement says: There is no fault. The Small Image Commentary says: The strong and the weak meet here, so there is no fault. Zhang Gen explains: Kan is the one that causes calamity, Zhen has already escaped from calamity, and then it will attack the calamity. Therefore, the lines of the upper trigram all carry the meaning of attacking, while the lines of the lower trigram all contain the meaning of being attacked. The first line is not the origin of the calamity, and it is in the soft and weak position at the very bottom, and it is at the beginning of the resolution, so it can avoid calamity. The second line statement says: In hunting, three foxes are caught, and a bronze arrowhead is obtained, maintaining correctness brings good fortune. The Image Commentary says: The second line maintains correctness and brings good fortune, because it has attained the middle path. Zhang Gen says: The second line is the origin of the calamity, it is in a difficult position and feels fear; the sixth line does not treat it too harshly, so it comes to submit on its own. The third line statement says: Carrying something while sitting in a cart, leading to bandits, maintaining correctness brings regret. The Image Commentary says: Carrying something while riding in a cart is shameful; it is self-inflicted military disaster, who can blame it? Zhang Gen says: It was originally part of the group causing disorder, being spared from attack is already a fortunate thing, yet it still occupies a high position, being attacked is appropriate.

九四，解而拇，朋至斯孚。象曰：解而拇，未當位也。既脫險難而強進之謂。六五，君子維有解，吉，有孚于小人。象曰：君子有解，小人退也。大賚四海之謂。上六，公用射隼于高墉之上，獲之無不利。象曰：公用射隼，以解悖也。險難大平，可以行其道矣。得位而在一卦之上，故謂之公。周召之事。

The statement of the fourth line says: Remove the big toe, and friends will believe you. The Small Image Commentary says: Removing the big toe indicates that the line is not yet appropriate. Zhang Gen explains: This means that the danger has already been overcome, yet it still insists on moving forward. The statement of the fifth line says: A gentleman who can remove entanglements will be auspicious, and even villains will be convinced. The Image Commentary says: A gentleman who can remove entanglements will naturally drive away villains. Zhang Gen says: This is what the Book of Documents refers to as 'great rewards to the four seas,' meaning great rewards that bring the hearts of all under heaven. The statement of the sixth line says: The prince shoots a falcon on a high wall, and hits it, resulting in no disadvantage. The Image Commentary says: The prince shooting the falcon is to remove disorder. Zhang Gen says: The danger has been largely settled, so one can now promote one's way. This line is in an appropriate position and at the top of the hexagram, so it is called 'public'; this is equivalent to the kind of affairs handled by the Duke of Zhou and the Duke of Zhao.

兌下艮上。損：有孚，元吉，無咎，可貞，利有攸往。曷之用？二簋可用享。彖曰：損，損下益上，其道上行。損而有孚，元吉，無咎，可貞，利有攸往。下不可損，其或損者必其上也；上行而不悖，然後可信於天下而無咎也；賢者可貞，君子利往。茲損也，茲所以為益歟。曷之用？二簋可用享。惟如是然後可損，蓋不咈百姓以從己之慾可知。二簋應有時。亦非下事上之常道也。損剛益柔有時。損而不已則至於否矣。損益盈虛，與時偕行。惟當之為貴。象曰：山下有澤，損。所謂山殺瘦，澤增肥。君子以懲忿窒欲。天下之可損莫大於此。茍能如此，則其所謂損下益上，豈有不孚者哉。

The hexagram of "Loss" has the lower trigram Dui (Lake) and the upper trigram Gen (Mountain). The hexagram statement says: If one maintains sincerity, it is great auspiciousness, without fault, suitable for upholding the right path, and appropriate for going forward. What should be used for worship? Two bowls of coarse food are sufficient for offering. The Commentary on the Judgment says: What is called "loss" is reducing the lower to increase the upper, and its way is upward. Reducing while maintaining sincerity brings great auspiciousness, no fault, upholding the right path, and appropriateness for going forward. Zhang Gen explains: The lower is originally not meant to be reduced; if there is something to be reduced, it must be the upper. When the upward movement does not contradict reason, then one can gain trust from the world without fault; the virtuous can uphold the right path, and the gentleman is appropriate for going forward. Though it is called "loss," in reality it is "gain." The Commentary on the Judgment says: What should be used for worship? Two bowls of coarse food are sufficient for offering. Zhang Gen says: Only in this way can we speak of "loss," showing that the sovereign does not violate the people to satisfy his own desires. The Commentary on the Judgment says: Two bowls of coarse food should be adapted to the time. Zhang Gen says: This is not the usual etiquette of a minister serving the sovereign. The Commentary on the Judgment says: Reducing the strong and increasing the weak should be done according to the time. Zhang Gen says: If reduction continues without stop, it will lead to the hexagram of "Obstruction." The Commentary on the Judgment says: Reduction, increase, fullness, and emptiness should all follow the movement of the times. Zhang Gen says: Only when it is just is it valuable. The Great Image Commentary says: A mountain beneath a marsh, that is loss. Zhang Gen says: This is like the common saying that the mountain is made thinner and the marsh is made fatter. The Great Image Commentary says: The gentleman takes it as a model, to restrain anger and block private desires. Zhang Gen says: Of all things, the two most deserving of reduction are these; if one can truly do so, then how could the saying "reducing the lower to benefit the upper" fail to gain the people's trust?

初九，已事遄往，無咎，酌損之。象曰：已事遄往，尚合志也。損益之事，不敢以先事而言，格君之非，待其已事然後遄往而斟酌以救之，庶幾其可耳。九二，利貞，征凶，弗損益之。象曰：九二利貞，中以為志也。雖征則凶，而守正不變其所為，少損乃所以益之。六三，三人行則損一人，一人行則得其友。象曰：一人行，三則疑也。是謂致一，密勿之義。

The first line statement says: Stop your own affairs and go quickly, there will be no mistake, but you should consider reducing. The Small Image Commentary says: Stop your own affairs and go quickly, this is in harmony with the superior. Zhang Gen explains: Matters of reduction and increase, ministers dare not speak before the matter occurs; to correct the sovereign's mistakes, one must wait until the matter has happened, then go quickly and considerately make amends, only then is it approximately feasible. The second line statement says: It is favorable to maintain the correct path, going out for military campaign brings danger; there is no need to reduce oneself, already it is an increase for above. The Image Commentary says: The second line being favorable to maintain the correct path, is establishing the middle path as one's intention. Zhang Gen says: Although going out for military campaign brings danger, as long as one maintains the correct path and does not change one's conduct, slight retreat is exactly an increase. The third line statement says: When three people go together, one should be removed; when one goes alone, he will find a companion. The Image Commentary says: When one goes alone, three will suspect each other. Zhang Gen says: This is called 'achieving unity', meaning exclusive association and diligent cooperation.

六四，損其疾，使遄有喜，無咎。象曰：損其疾，亦可喜也。納初之說者也。六五，或益之十朋之弗克違，元吉。象曰：六五元吉，自上佑也。為損之主，柔而得中，下說而附，所以福。上九，弗損益之，無咎，貞吉，利有攸往，得臣無家。象曰：弗損益之，大得志也。損而不已必益，茍患失之，焉能與此？

The line statement for the fourth line says: reducing one's own faults, allowing people to come quickly to help, brings joy and no mistakes. The small image commentary says: reducing one's own faults is also a joyful thing. Zhang Gen explains: this refers to someone who is able to accept the advice from the initial nine. The line statement for the fifth line says: someone comes to increase his benefit, even a large tortoise worth ten strings of pearls cannot contradict this auspicious omen, which is very auspicious. The image commentary says: the great auspiciousness of the fifth line comes from receiving protection from above. Zhang Gen says: the fifth line is the main line of the loss hexagram, it is gentle and in the center, and the people below are happy to rely on it, so it brings blessings. The line statement for the top nine says: without needing to reduce others, one has already gained benefit, no mistakes, upholding the correct path brings good fortune, it is suitable to go somewhere, the servants obtained are not distinguished by inside or outside, near or distant. The image commentary says: benefiting without reducing is greatly realizing one's aspirations. Zhang Gen says: reducing to the extreme inevitably turns into benefit; if one is always preoccupied with gain and loss, how could one reach this level?

震下巽上。益：利有往，利渉大川。損上益下之時，何用不可？彖曰：益，損上益下，民說無疆；自上下下，其道大光。益而不已，遂至於泰。利有攸往，中正有慶。言中正，則非違道以干百姓之譽可知。利渉大川，木道乃行。中虛故也。益動而巽，日進無疆。不自滿假之謂。天施地生，其益旡方。凡益之道，與時偕行。過則失中。象曰：風雷，益。鼓舞萬物者，雷風乎？雷以動之，風以散之，此其常也，又從而鼓舞之，此物之所以益而不已歟。君子以見善則遷，有過則改。天下所謂益者莫大於此，人主所謂損者莫難於此。

The hexagram Yi consists of the lower trigram Zhen (Thunder) and the upper trigram Xun (Wind). The hexagram statement says: It is appropriate to go forward, it is appropriate to cross a great river. Zhang Gen explains: When it is the proper time to reduce above and increase below, what could be inappropriate? The Commentary on the Judgment says: What is called "Yi" is reducing above and increasing below; the joy of the people has no limit; the superior person humbles himself and approaches the people below, thus his way shines brightly. Zhang Gen says: If this process of increasing continues without end, it will reach the hexagram Tai. The Commentary on the Judgment says: It is appropriate to go forward, because it is to remain in the center and uphold righteousness, thus bringing good fortune. Zhang Gen says: Since it is said to be centered and upright, it can be seen that it is not going against the right path to seek the people's approval. The Commentary on the Judgment says: It is appropriate to cross a great river, because the way of sailing a boat is realized. Zhang Gen says: Because Xun is wood and hollow in the middle, it is like a boat. The Commentary on the Judgment says: The movement of the hexagram Yi is humility, and progress is never-ending. Zhang Gen says: This is not being satisfied with oneself and not being arrogant. The Commentary on the Judgment says: Heaven gives, Earth produces, and its increase has no fixed direction; all the principles of increase must follow the movement of circumstances. Zhang Gen says: Going beyond the limit will lose the middle path. The Great Image Commentary says: Wind and Thunder, that is Yi. Zhang Gen says: What can inspire all things, is it not Thunder and Wind? Thunder shakes them, Wind disperses them, this is the usual state; then it adds further inspiration, which is why all things constantly increase. The Great Image Commentary says: The gentleman takes it as a model, seeing good he approaches it, and when he has a fault he corrects it. Zhang Gen says: The world's "Yi" has no greater than this; and the ruler's "Sun" has no more difficult than this.

初九，利用為大作，元吉無咎。象曰：元吉元咎，下不厚事也。民忘其勞之謂。六二，或益之十朋之弗克違，永貞吉，王用亨於帝，吉。案：大有九三公用亨于天子，隨上六王用亨于西山，升六四王用亨于岐山，皆作亨；惟益六二王用亨於帝作享，朱子語類已言之，相沿已久，今仍其舊。籲俊尊上帝之義同。象曰：或益之，自外來也。

The line statement for the first line says: It is appropriate to use it for great construction projects, and great good fortune will not result in any mistake. The Small Image Commentary says: Great good fortune without mistake is because the person in the lower position should not bear such a heavy task (the term 'original mistake' should be 'no mistake'). Zhang Gen explains: This is what Mencius refers to when he says the people forget their own labor. The line statement for the second line says: Someone comes to benefit him, even a large tortoise worth ten strings of pearls cannot argue against it, maintaining a long and upright course brings good fortune; the king uses it to sacrifice to the heavenly sovereign, which is auspicious. (Comment by the editors of the Siku Quanshu: In the line 'the public offers sacrifices to the Son of Heaven' in the Great Possession hexagram, the line 'the king offers sacrifices to the western mountain' in the Following hexagram, and the line 'the king offers sacrifices to the Qishan mountain' in the Ascending hexagram, all are written as 'offer sacrifices'; only the line 'the king offers sacrifices to the heavenly sovereign' in the Benefit hexagram is written as 'offer sacrifices', Zhu Xi in his 'Yulian' has already pointed this out; because it has been used for a long time, it is still retained as it is.) Zhang Gen says: This is the same meaning as the Book of Documents 'call the virtuous and honor the heavenly sovereign', which means to recruit the talented and honor the heavenly sovereign. The Small Image Commentary says: Someone comes to benefit him, comes from outside.

六三，益之用凶事，無咎，有孚中行，告公用圭。與行險以毒天下而民從之，吉又何咎之義同。象曰：益用凶事，固有之也。與若固有之之義同，言民不震不動也。六四，中行告公從，利用為依遷國。事莫難於遷國，當依人而行。象曰：告公從，以益志也。所謂丕從厥志。九五，有孚惠心，勿問元吉，有孚惠我徳。象曰：有孚惠心，勿問之矣；惠我徳，大得志也。堯舜之仁不徧愛人，急親賢之為務，益下之道孰大於此。上九，莫益之，或擊之，立心勿恆，凶。象曰：莫益之，偏辭也；或擊之，自外來也。所謂益而不已必決。

The third line statement says: Using relief for calamities and urgent difficulties to benefit the people, there will be no fault; with sincere heart and acting in the middle, when reporting to the prince, holding the jade tablet. Zhang Gen explains: This is the same as the meaning in the *Commentary on the Judgment* of the *Garrison Fire* hexagram, which says, "To take on danger to benefit the world, and the people follow, which is auspicious and brings no blame." The *Small Image Commentary* says: Using calamitous matters to benefit, originally implies this meaning. Zhang Gen says: This is the same as the use in the *Book of Documents*, "As if it were already possessed," meaning the people remain calm and accept it without alarm. The fourth line statement says: Acting in the middle, reporting to the prince and receiving obedience, it is appropriate to rely on it for moving the capital. Zhang Gen says: There is no greater difficulty in the world than moving the capital, and one must rely on the people's hearts to accomplish it. The *Small Image Commentary* says: Reporting to the prince and receiving obedience, is for enhancing the will of the world. Zhang Gen says: This is exactly what the *Book of Documents* says, "All follow his will." The fifth line statement says: With sincere heart and bestowing benefits upon others, there is no need to ask, which is great auspiciousness; the virtuous will also remember my kindness. The *Small Image Commentary* says: With sincerity and the will to bestow benefits, there is no need to ask; remembering my kindness is greatly realizing the will. Zhang Gen says: The benevolence of Yao and Shun was not universal love for everyone, but rather urgent desire to approach the virtuous; is there a greater way to benefit the people than this? The top line statement says: No one comes to benefit him, but instead someone attacks him; having established the mind, yet unable to maintain it, which is dangerous. The *Small Image Commentary* says: No one benefits him, is his own partiality; someone attacks him, is misfortune coming from outside. Zhang Gen says: This is what is called continuous benefit, inevitably leading to rupture.

下經：夬、姤、萃、升、田、井、革、鼎、震、艮、漸、歸妺。乾下兌上。夬：揚于王庭，孚號有厲，告自邑，不利即戎，利有攸往。彖曰：夬，決也，剛決柔也。健而說，決而和。如是而後可以無悔吝。揚于王庭，柔乘五剛也。必勝於外。孚號有厲，其危乃光也。告自邑，不利即戎，所尚乃窮也。不為已甚。利有攸往，剛長乃終也。除惡務盡。象曰：澤上於天，夬。君子以施祿及下，居徳則忌。澤上於天，其勢必決，君子法之，是以施祿及下而忌居徳焉。

This volume includes the hexagrams: Gua, Guo, Cui, Sheng, Kun, Jing, Ge, Ding, Zhen, Gen, Jian, Gui Mei (the copy's hexagram list mistakenly writes 'Kun' as 'Tian' and 'Mei' as 'Mo'). The hexagram Gua has the lower trigram Qian (Heaven) and the upper trigram Dui (Lake). The hexagram statement says: announcing the guilt in the king's court, sincerely calling out with a sense of danger; issuing orders from one's own territory, not suitable for immediate warfare, but suitable for going somewhere. The Commentary on the Judgment says: what is called Gua is decision, which is the removal of yin by yang. It is strong and vigorous yet harmonious, decisive yet harmonious. Zhang Gen explains: in this way there will be no regret or sorrow. The Commentary on the Judgment says: announcing the guilt in the king's court is a yin line dominating five yang lines. Zhang Gen says: the external situation will certainly prevail. The Commentary on the Judgment says: sincerely calling out with a sense of danger, is because one knows the danger, thus virtue becomes great. Issuing orders from one's own territory, not suitable for immediate warfare, is the excessive use of force leading to a dead end. Zhang Gen says: this is not to go too far. The Commentary on the Judgment says: suitable for going somewhere, is that yang reaches its final stage. Zhang Gen says: eliminating evil must be thorough. The Great Image Commentary says: water rising to the sky, is Gua. The gentleman takes this as a model, distributing his salary to the people below, and avoiding keeping virtue and position for himself. Zhang Gen says: water vapor accumulating in the sky, the situation inevitably requires a breach to release it; the gentleman follows this, thus distributing his salary to the people below, and avoiding keeping virtue and position for himself.

初九，壯于前趾，往不勝為咎。象曰：不勝而往，咎也。欲速之患。又云：欲速不量之。九二，惕號，莫夜有戎，勿恤。象曰：有戎勿恤，得中道也。在我無歉。九三，壯于頄，有凶。君子夬夬，獨行遇兩若濡，有慍，無咎。決小人之道，不惡而嚴，壯于頄所以凶也，君子反之，是以免也。象曰：君子夬夬，終無咎也。

The first line statement says: Strength is shown in the front toe, going forward but failing to win leads to a mistake. The Small Image Commentary says: Knowing that one cannot win yet still going forward is a mistake. Zhang Gen explains: This is the calamity caused by being too eager for success. Another explanation says: This is being too eager for success without considering one's own strength. The second line statement says: Be cautious and call out; when enemies attack in the evening, there is no need to worry. The Image Commentary says: Having enemies but not worrying is to have attained the middle path. Zhang Gen says: Because there is no deficiency on one's own side. The third line statement says: Strength is shown in the cheekbones, there will be danger; a gentleman makes decisive decisions, walks alone in the rain, gets completely wet, angers his companions, yet does not commit a mistake. Zhang Gen says: The way to eliminate small people is not to show hatred but to have natural authority; displaying strength on one's face is the cause of misfortune; a gentleman does the opposite, thus avoiding disaster. The Image Commentary says: A gentleman makes decisive decisions and will ultimately not commit a mistake.

九四，臀無膚，其行次且，牽羊悔亡，聞言不信。象曰：其行次且，位不當也；聞言不信，聰不明也。外卦受決者也，據非其位，自宜逺引庶可以免，而剛戾不信，其危可知。九五，莧陸夬夬，中行無咎。象曰：中行無咎，中未光也。中猶未光，況不中乎？人君而讎匹夫，其誰不懼？上六，無號，終有凶。象曰：無號之凶，終不可長也。勢必至是，惟中道乃免。以佞悅偷免於一時，終必見討。觀上爻之義，則夬夬之道未易可知。

The fourth line statement says: The buttocks have no intact skin and flesh, and walking is limping; if one is willing to follow others like leading a sheep, regret will disappear, but unfortunately, one does not believe this. The small image commentary says: Walking limping is due to an improper position; not believing the words is due to dull hearing and unclear mind. Zhang Gen explains: The fourth line belongs to the outer trigram, which is the one to be removed; it occupies an improper position, should have withdrawn far away to barely avoid disaster, yet stubbornly refuses to listen, so the danger is evident. The fifth line statement says: Decisively remove the wormwood as one would uproot it, and act in the middle way to avoid mistakes. The image commentary says: Acting in the middle way without error is due to insufficiently bright virtue. Zhang Gen says: Even the central position is not yet bright enough, how much more so those not in the center? A ruler yet harbors resentment with a common man, who would not be afraid? The sixth line statement says: No one calls out for him, ultimately there is danger. The image commentary says: The danger of being unheard will not last long. Zhang Gen says: The situation has inevitably developed to this point; only by keeping the middle way can one avoid disaster. Relying on flattery and seeking temporary escape will eventually lead to punishment. Looking at the meaning of the sixth line, one can understand how difficult it is to grasp the balance of "gathering decisively."

巽下乾上。姤：女壯，勿用取女。彖曰：姤，遇也，柔遇剛也。臣遇君之象。勿用取女，不可與長也。堅冰之戒。天地相遇，品物咸章也。剛遇中正，天下大行也。伊呂之事。姤之時義大矣哉。非大人不足以大有為也。象曰：天下有風，姤。后以施命誥四方。萬姓悅服之謂。

The hexagram Gou has the lower trigram Xun (Wind) and the upper trigram Qian (Heaven). The hexagram statement says: A woman is too strong, do not marry such a woman. The Commentary on the Judgment says: What is meant by Gou is meeting, it is the meeting of the soft with the strong. Zhang Gen explains: This is the image of a minister meeting a ruler. The Commentary on the Judgment says: Do not marry such a woman, because you cannot live with her for long. Zhang Gen says: This is like the warning in the first line of the hexagram Kun, "Treading on frost, the ice is firm." The Commentary on the Judgment says: Heaven and Earth meet, and all things become evident; the yang meets the central and upright position, and the world proceeds smoothly. Zhang Gen says: This is like the case of Yi Yin meeting King Tang of Shang and Lü Shang meeting King Wen of Zhou. The Commentary on the Judgment says: The significance of the timing of Gou is very great. Zhang Gen says: Only a great person can achieve great success. The Great Image Commentary says: Wind under heaven, this is Gou. The ruler takes this as a model, issuing commands to all directions. Zhang Gen says: This is when the people are all pleased and loyal.

初六，繫于金柅，貞吉，有攸往，見凶，羸豕孚蹢躅。此所以勿用取女，必不得已，惟剛以制之乃可。葢女子小人在所馭之如何，尤當謹之於始也。又解云：當辨之於早。象曰：繫于金柅，柔道牽也。九二，包有魚，無咎，不利賓。四在外故曰賓。象曰：包有魚，義不及賓也。此非推賢讓能之事。九三，臀無膚，其行次且，厲，無大咎。象曰：其行次且，行未牽也。雖過剛不中，而無所偏也。

The first line statement says: Being tied to a bronze brake, maintaining righteousness brings good fortune; once there is any movement forward, danger arises; it is like a thin and weak sow, which indeed becomes restless and jumps about. Zhang Gen explains: This is precisely the reason the hexagram statement says 'do not marry this woman'; if one must, only by using strength can she be controlled. Generally, how one deals with women and petty people depends entirely on how one manages them, especially being cautious at the beginning. Another interpretation says: one should distinguish early. The Small Image Commentary says: being tied to a bronze brake means the softness is restrained. The second line statement says: There is fish in the kitchen, no mistake, but it is not suitable to offer to guests. Zhang Gen says: Nine two is in the outer trigram, so it is called 'guest'. The Small Image Commentary says: there is fish in the kitchen, which by nature is not for the guest. Zhang Gen says: this line is not about promoting the virtuous or yielding to the capable. The third line statement says: the buttocks are not intact, walking with a limp, there is danger, but no great fault. The Small Image Commentary says: walking with a limp means not yet being led. Zhang Gen says: although it is overly strong and not centered, it is not biased.

九四，包無魚，起凶。象曰：無魚之凶，逺民也。據非其位，安得民乎？九五，以杞包瓜，含章，有隕自天。象曰：九五含章，中正也；有隕自天，志不舍命也。詩以杞喻賢，以言包瓜非所遇也；能含其章，遵養也；志不舍命者，憂在天下之謂，天降之福不亦宜乎？上九，姤其角，吝，無咎。象曰：姤其角，上窮吝也。姤極斯窮，惟吝可免。

The fourth line statement says: There is no fish in the kitchen, and any movement brings danger. The Small Image Commentary says: The danger from the lack of fish is due to being distant from the people. Zhang Gen explains: It is occupying an improper position, so how can it gain the people's support? The fifth line statement says: Using the branches of the osage orange to wrap a melon, subtly concealing one's literary talent, blessings will fall from heaven. The Image Commentary says: The fifth line can subtly conceal its literary talent because it is upright and just; blessings falling from heaven is because its heart does not abandon the mandate of heaven. Zhang Gen says: The Book of Poetry uses the osage orange to symbolize the virtuous; saying 'wrap the melon' refers to the fact that what it encounters is not an ideal object. Being able to subtly conceal one's literary talent is temporarily retreating and cultivating oneself; what is meant by the heart not abandoning the mandate of heaven is that he is concerned about the whole world; if heaven bestows blessings upon him, is it not appropriate? The top line statement says: Meeting at the tip of the horn, there is regret, but no mistake. The Image Commentary says: Meeting at the tip of the horn is being at the top and reaching the end, hence the regret. Zhang Gen says: Meeting at the extreme is reaching the end, so one can only rely on a little regret to avoid calamity.

坤下兌上。萃：亨，王假有廟，利見大人，亨，利貞，用大牲吉，利有攸往。彖曰：萃，聚也。順以說，剛中而應，故聚也。順以說而應，非以剛中，則悅非道而已，何由得聚乎？王假有廟，致孝享也。合乎祖之謂。利見大人亨，聚以正也。聚以正故亨。用大牲吉，可以備禮矣。利有攸往，順天命也。平治之時。觀其所聚，而天地萬物之情可見矣。順說之謂。象曰：澤上於地，萃。澤上於地，物故萃焉。君子以除戎器，戒不虞。物極則反故。

The hexagram Cui (Gathering) has the lower trigram Kun (Earth) and the upper trigram Dui (Lake). The hexagram statement says: It is smooth; the king, with sincerity, moves the ancestral spirits; it is favorable to meet a great person, it is smooth, favorable to maintain the right path; using great sacrificial animals is auspicious, favorable to go somewhere. The commentary on the judgment says: The meaning of Cui is gathering. The yin lines are gentle and joyful, the yang lines are in the center and the upper and lower lines correspond, so it can gather. Zhang Gen explains: If the yin lines are gentle and joyful and correspond, but without the yang lines in the center, that joy would become an improper flattery, how could people gather? The commentary on the judgment says: The king moves the ancestral spirits, is fulfilling the filial piety in sacrifice. Zhang Gen says: This is harmonizing with the spirits of the ancestors. The commentary on the judgment says: It is favorable to meet a great person and be smooth, this is gathering in the right way. Zhang Gen says: Gathering in the right way, so it is smooth. The commentary on the judgment says: Using great sacrificial animals is auspicious, because it is complete in rites. It is favorable to go somewhere, is following the heavenly mandate. Zhang Gen says: This is the time when the world is at peace. The commentary on the judgment says: Observing what is gathered, the truth of heaven and earth and all things can be seen. Zhang Gen says: This is the gentle and joyful. The great image commentary says: Water accumulating on the ground is Cui. Zhang Gen says: The lake water rises above the ground, so all things naturally gather. The great image commentary says: The gentleman takes it as a model, repairs weapons, and prepares for unexpected events. Zhang Gen says: Because things reach their extreme, they will turn around.

初六，有孚不終，乃亂乃萃，若號一握為笑，勿恤，往無咎。萃之初，群下爭進，三獨無應而比於四，故初疑貳潰亂以萃，至於若號，亦可笑也；三志不在四，故勿恤，往無咎也。象曰：乃亂乃萃，其志亂也。六二，引吉，無咎，孚乃利用禴。象曰：引吉無咎，終未變也。方萃之時，上下順說，聚多不正，而二獨待引而往，是以吉而無咎；其操守如此，宜見信於人神而以薄致孝享也。

The line statement for the first line says: There is sincerity but it cannot be maintained, thus the mind becomes confused, and one tries to gather people together forcefully; once one calls out, people gather and laugh together in a moment; there is no need to worry, going forward will not result in mistakes. Zhang Gen explains: This is the beginning of the Cui hexagram, where the people below are competing to advance; only the sixth line in the third position does not have a proper response and is close to the ninth line in the fourth position, so the first line becomes suspicious, and with a confused mind, it goes to follow, causing chaos and shouting. It is truly laughable; in fact, the sixth line in the third position does not have the intention for the ninth line in the fourth position, so there is no need to worry, and going forward will not result in mistakes. The small image commentary says: Confused mind and gathering together, is due to its confused will. The line statement for the second line says: Being recommended by others brings good fortune and no mistakes; maintaining sincerity, it is appropriate to use a simple sacrifice. The small image commentary says: Being recommended brings good fortune and no mistakes, is because it has not changed its conduct. Zhang Gen says: At the time of gathering, both above and below are in harmony and joy, but those who gather are mostly not proper; only the second line waits for others to recommend before going, thus it brings good fortune and no mistakes; when conduct reaches this level, it naturally deserves the trust of people and gods, thus it is appropriate to use a simple sacrifice to express respect.

六三，萃如嗟如，無攸利，往旡咎，小吝。象曰：往無咎，上巽也。獨無外應，而上六以同患相憂故。案：程朱之說皆以六三陰柔，進不能求萃於四，退而與二，則二又以中正應五，惟往而従上六；雖非陰陽正應，然以類相從，上亦□而受之。令玩上六齎諮涕洟之占，與六三嗟如之義合。原本作六四以同患相憂故，不但本卦無六四，即四與三亦不見有同患意，故改六四為上六，與上交能□於三之注亦較為吻合。

The line statement for the third line says: wishing to gather but only sighing, there is no benefit; going forward there is no fault, only a slight regret. The Small Image Commentary says: going forward without fault is because the upper line is willing to be humble and accept it. Zhang Gen explains: the third line alone has no external support, while the sixth line above shares the same concern and comforts it. (Comment by the editors of the Siku Quanshu: Cheng Yi and Zhu Xi both believe that the third line is yin and flexible, unable to gather with the fourth line, and wanting to connect with the second line, but the second line, with its upright virtue, responds to the fifth line above. Therefore, it can only go forward to follow the sixth line. Although the third line and the sixth line are not in the proper yin-yang relationship, they follow each other as like elements, and the sixth line is willing to accept it. Now, considering the divination statement of the sixth line, "sighing and weeping," it corresponds with the meaning of the third line, "sighing." The original text read "the fourth line shares the same concern," but there is no mention of a fourth line in the primary hexagram, and there is no indication of shared concern between the fourth and third lines. Therefore, the fourth line is changed to the sixth line, which better matches the following commentary about the sixth line accepting the third line.)

九四，大吉，無咎。惟功可以補過。象曰：大吉無咎，位不當也。九五，萃有位，無咎，匪孚，元永貞，悔亡。象曰：萃有位，志未光也。為萃之主，有剛健之才，宜大有為，而下皆容順已，又悅以應之，豈都俞戒敕之義哉？志在保位而已，此其所以未光；而以正中故悔免焉。上六，齎諮涕洟，無咎。象曰：齎諮涕洟，未安上也。能□於三，是以免焉。

The fourth line statement says: Great good fortune brings no fault. Zhang Gen explains: Only by establishing merit can one compensate for the fault of being in an improper position. The Small Image Commentary says: Great good fortune brings no fault, because the line is in an improper position. The fifth line statement says: Gathering the world and occupying a noble position brings no fault; if some do not believe, as long as one maintains a constant and upright virtue, regret will disappear. The Small Image Commentary says: Gathering and occupying a position, is due to insufficiently great aspirations. Zhang Gen says: The fifth line is the main line of the Cui hexagram, possessing a strong and vigorous ability, it should have great achievements; but those below merely yield to him and respond with flattery, which is not the proper way of a ruler and minister, where they should consult and admonish each other. His aspiration is only to preserve his position, which is why it is said 'aspiration is not great'; yet because he is in a proper and central position, regret can still be avoided. The sixth line statement says: Lamenting and weeping, without fault. The Small Image Commentary says: Lamenting and weeping, is due to being in a high position but unable to be secure. Zhang Gen says: Because it can still accept the third line, it is able to avoid fault.

□下坤上。升：元亨，用見大人，勿恤，南征吉。彖曰：柔以時升。自下升上，必得其時。巽而順，剛中而應，是以大亨。用見大人，勿恤，有慶也。南征吉，志行也。南征與南狩同義。象曰：地中生木，升。君子以順徳，積小以髙大。始乎為士，終乎為聖人，君子之升葢如此。

The hexagram of Sheng has the lower trigram Xun (Wind) and the upper trigram Kun (Earth) (the character above the hexagram is missing and is taken as Xun). The hexagram statement says: Greatly smooth and unimpeded, used for presenting oneself before a superior, without worry, a military campaign to the south is auspicious. The Commentary on the Judgment says: The flexible and yielding rises in accordance with the time. Zhang Gen explains: To rise from below to above must meet the right time. The Commentary on the Judgment says: Humble and yielding, the strong line is in the center and corresponds with both above and below, thus it is greatly smooth and unimpeded. To present oneself before a superior and without worry indicates there will be blessings. A military campaign to the south is auspicious, indicating the mind can be carried out. Zhang Gen says: The term 'southward campaign' here is the same as the 'southward hunting' in Mingyi Nine Three. The Great Image says: Trees growing from the earth, this is rising. The gentleman takes this as a model, following virtue, gradually accumulating to achieve greatness. Zhang Gen says: The Xunzi says, beginning as a scholar and finally becoming a sage; the rising of the gentleman is probably like this.

初六，允升，大吉。象曰：允升大吉，上合志也。□之體故。九二，孚乃利用禴，無咎。象曰：九二之孚，有喜也。五為正應故。九三，升虛邑。象曰：升虛邑，無所疑也。湯武之事。六四，王用亨于岐山，吉，無咎。象曰：王用亨子岐山，順事也。所以為至徳。六五，貞吉，升階。象曰：貞吉升階，大得志也。舜之事，所謂盡善盡美。上六，□升，利于不息之貞。象曰：冥升在上，消不富也。升而不已必顛，修身如此則利莫大焉。

The line statement for the first line says: gaining trust and ascending, great good fortune. The small image commentary says: gaining trust and ascending, great good fortune, is in harmony with the will above. Zhang Gen explains: because it is of the trigram Xun, its nature is humble and compliant (one character is missing here). The line statement for the second line says: maintaining sincerity is appropriate for a simple sacrifice, without error. The image commentary says: the sincerity of the second line brings joy. Zhang Gen says: because the sixth line of the fifth line is in the correct response. The line statement for the third line says: ascending without obstruction as if entering an empty city. The image commentary says: ascending into an empty city, there is no hesitation. Zhang Gen says: this is equivalent to the kind of affairs of King Tang of Shang and King Wu of Zhou. The line statement for the fourth line says: the king holds a sacrifice at Mount Qi, auspicious, without error. The image commentary says: the king sacrifices at Mount Qi, is compliant in serving above (the character '于' should be used instead of '子' in the original). Zhang Gen says: this is exactly what is called 'highest virtue'. The line statement for the fifth line says: maintaining the correct path brings good fortune, ascending step by step. The image commentary says: maintaining the correct path and ascending step by step, greatly realizes the will. Zhang Gen says: this is equivalent to the kind of affairs of Yu Shun, which is what Confucius called 'complete goodness and beauty'. The line statement for the sixth line says: ascending blindly and without clarity, only beneficial for those who persist in self-improvement and maintain the correct path (the character above 'ascending' is missing, according to the image commentary it should be 'ming'). The image commentary says: ascending blindly and reaching the top, is a loss without gain. Zhang Gen says: ascending without restraint will inevitably lead to a fall; if this energy is applied to self-cultivation, the benefits will be immeasurable.

坎下兌上。困：亨，貞，大人吉，無咎，有言不信。惟大人能以正而免，況尚口乎？處困之難如此。彖曰：困，剛揜也。險以說，困而不失其所亨，其惟君子乎。貞大人吉，以剛中也。有言不信，尚口乃窮也。兌為口而在上，故曰尚口。象曰：澤無水，困。君子以致命遂志。卷而懐之。

The hexagram of Guan is composed of the lower trigram Kan (Water) and the upper trigram Dui (Lake). The hexagram statement says: "It is favorable to cross the threshold, to maintain uprightness, and for the great man it is auspicious, without error; at this time, even if one speaks, no one will believe." Zhang Gen explains: only the great man can avoid calamity by maintaining uprightness, let alone by arguing with words. The hardship of being in a difficult situation is like this. The Commentary on the Judgment says: "What is meant by 'confinement' is that the yang is covered by yin. Although in a dangerous situation, one remains harmonious, and though confined, one does not lose the thing that makes it favorable. Perhaps only the gentleman can do this." Maintaining uprightness brings auspiciousness to the great man, because nine two and nine five are strong and centered. When words are not believed, it is because relying solely on verbal argument leads to a dead end. Zhang Gen says: Dui is the trigram of the mouth, located in the upper trigram, so it is said "excessive talking." The Great Image Commentary says: "A marsh without water is confinement." The gentleman takes this as a model, preferring to sacrifice his life rather than abandon his aspirations. Zhang Gen says: this is what the Analects refers to as "rolling up and keeping within." One should conceal oneself.

初六，臀困于株木，入于幽谷，三歲不覿。象曰：入于幽谷，幽不明也。處困之初，最在其下，險難方熾，深藏乃免。九二，困于酒食，朱紱方來。坎為赤故。利用亨祀，征凶，無咎。象曰：困于酒食，中有慶也。嘿然以容之時，安可征乎？六三，困于石，據于蒺藜，入于其宮，不見其妻，凶。據非其位，其患如此。象曰：據于蒺藜，乘剛也；入于其宮不見其妻，不祥也。

The first line statement says: The buttocks are sore from hitting against a tree stump, retreating into a deep valley, not seeing anyone for three years. The Small Image Commentary says: Retreating into a deep valley, is dark and unclear. Zhang Gen explains: It is in the initial position of the困卦, and at the very bottom, the danger is intense, so it is necessary to hide to avoid calamity. The second line statement says: Trapped in wine and food, red sacrificial robes are being brought in. Zhang Gen says: Because the image of Kan is red. The line statement continues: It is appropriate to hold a sacrifice, but to go to war is dangerous, and there will be no mistake. The Image Commentary says: Being trapped in wine and food, is being in the center and having good fortune. Zhang Gen says: When it is the time to remain silent and endure, how can one go to war? The third line statement says: Being trapped by stones, and sitting on thorns; returning home, even the wife cannot be seen, which is dangerous. Zhang Gen says: It is occupying an improper position, and thus the calamity arises. The Image Commentary says: Sitting on thorns, is being above a strong line; returning home and not seeing the wife, is an ominous sign.

九四，來徐徐，困于金車，吝，有終。象曰：來徐徐，志在下也；雖不當位，有與也。志在於民，遲遲其行。九五，劓刖，困于赤紱，乃徐有說，利用祭祀。象曰：劓刖，志未得也；乃徐有說，以中直也；利用祭祀，受福也。羑里之事。上六，困于葛藟，于臲卼，曰動悔有悔，征吉。象曰：困于葛藟，未當也；動悔有悔，吉行也。困極則亨，牽制則不安，悔則吉。

The fourth line statement says: Coming slowly, being trapped by the golden carriage, there is regret, but eventually there is a good outcome. The Small Image Commentary says: Coming slowly is because the heart is below; although the line is not in the proper position, there is a companion who is in harmony. Zhang Gen explains: Its heart is on the people, so its steps are so slow. The fifth line statement says: Suffering the punishment of having the nose cut off and feet amputated, being confined in red ceremonial robes; slowly there is a turning point, it is suitable to perform worship. The Image Commentary says: Suffering the punishments of nose-cutting and foot-cutting is because the heart's purpose has not yet been realized; slowly there is a turning point, because the fifth line is in the center and upright; it is suitable to perform worship, because it can bear blessings. Zhang Gen says: This is equivalent to the case of King Wen being imprisoned in Youli. The sixth line at the top says: Being entangled by grapevines, in a state of uncertainty and instability; in the heart it says, 'One movement will lead to regret,' but being able to repent in this way, traveling is auspicious. The Image Commentary says: Being entangled by grapevines is because the situation is not yet proper; saying movement leads to regret but truly being able to feel regret, traveling is auspicious. Zhang Gen says: Being in the extreme of difficulty leads to success; being restrained naturally causes unease, but as long as one can repent, it is auspicious.

巽下坎上。井：改邑不改井。分定故也。無喪無得。所謂天府。往來井井。愈有愈多。汔至亦未繘井，羸其瓶，凶。能為已而不能為人，不足貴也。彖曰：巽乎水而上水，井。井養而不窮也。所以貴夫勞民勸相。改邑不改井，乃以剛中也。惟剛故萬物莫之能挫。汔至亦未繘井，未有功也。羸其瓶，是以凶也。井以濟物為事。象曰：木上有水，井。君子以勞民勸相。井以渫而美，性以修而成。

The hexagram of Well has the lower trigram of Wind and the upper trigram of Water. The hexagram statement says: a city can be moved, but a well cannot be changed. Zhang Gen explains: because its position is fixed. The hexagram statement says: well water does not decrease nor increase. Zhang Gen says: this is what the "Zhuangzi" refers to as "Tianfu," which is inexhaustible. The hexagram statement says: people come and go to draw water from this well. Zhang Gen says: the more people use it, the more it gives. The hexagram statement says: water is about to be drawn up but has not yet reached the well mouth, and the jar breaks first, which is dangerous. Zhang Gen says: if one can only benefit oneself and not others, it is not worth valuing. The "Tuanshuan" says: going down into the water and bringing it up is the well. The well nourishes people without end. Zhang Gen says: this is exactly why the "Daxiangzuan" values "laboring the people and encouraging mutual help." The "Tuanshuan" says: changing the city but not the well, is because Nine in the Second and Nine in the Fifth are strong and centered. Zhang Gen says: only because it is strong, nothing can overcome it. The "Tuanshuan" says: water is about to reach the well mouth but has not yet come out, which is not yet successful; the jar breaks, hence danger. Zhang Gen says: the well is based on helping all things. The "Daxiangzuan" says: water on wood is the well. The gentleman takes it as a model, to comfort the people and encourage them to help each other. Zhang Gen says: the well must be cleaned before it can be used; human nature must be cultivated to achieve success.

初六，井泥不食，舊井無禽。象曰：井泥不食，下也；舊井無禽，時舍也。無所可用故。九二，井谷射鮒，甕敝漏。象曰：井谷射鮒，無與也。所養可知。九三，井渫不食，為我心惻，可用汲，王明並受其福。象曰：井渫不食，行惻也；求王明，受福也。汲汲皇皇如此，學之為王者事故也；雖然，惟王明為可求耳。

The first line statement says: The well is full of mud, and the water cannot be drunk; the old well is abandoned, not even birds come to it. The Small Image Commentary says: The mud in the well cannot be drunk, because it is at the very bottom; the old well has no birds, because it is abandoned by the times. Zhang Gen explains: Because it has no use at all. The second line statement says: A small hole at the bottom of the well can only catch a few small fish, and the earthenware bucket used for drawing water is broken and leaking. The Image Commentary says: Catching small fish at the bottom of the well, is because there is no one above it that corresponds with it. Zhang Gen says: What it can sustain is obvious. The third line statement says: The well water has been cleaned, but no one comes to drink it, making me feel sad; this well is actually usable, if the ruler is enlightened, everyone can share its benefits. The Image Commentary says: The well has been cleaned but no one drinks from it, making even travelers feel sad; seeking the ruler's enlightenment is to enable everyone to benefit. Zhang Gen says: This urgent effort is because scholars study for the use of the ruler; although this is true, only when the ruler is enlightened is it worth seeking.

六四，井甃，無咎。象曰：井甃無咎，修井也。自修而已，安能及人？九五，井洌寒泉食。象曰：寒泉之食，中正也。泉以寒為美，以甘為貴；自古及今，未有非中正而可以養天下者也。上六，井收勿幕，有孚元吉。象曰：元吉在上，大成也。道濟天下之謂。

The line statement for the fourth line says: Using bricks and stones to build the well wall, there is no mistake. The Small Image Commentary says: Building the well wall without mistake is to repair the well. Zhang Gen explains: This is merely self-repair, how can it be said to benefit others? The line statement for the fifth line says: The well water is clear and cold, a drinkable spring. The Image Commentary says: The cold spring is drinkable because the fifth line is both central and upright. Zhang Gen says: Spring water is valued for its clarity and sweetness; from ancient times to the present, none have been able to nourish the world without being central and upright. The line statement for the sixth line says: The well water has been drawn up, do not cover the well mouth, maintain sincerity, great good fortune. The Image Commentary says: Great good fortune at the top is a great accomplishment. Zhang Gen says: This is using the Way to assist the world.

離下兌上。革：已日乃孚，元亨利貞，悔亡。彖曰：革，水火相息，二女同居，其志不相得，曰革。如此然後宜革也。已日乃孚，革而信之。無慾速之謂。文明以說，大亨以正，革而當，其悔乃亡。兼利天下之謂。當革之不可易如此。天地革而四時成，湯武革命，順乎天而應乎人，革之時大矣哉。非大人莫之能定。象曰：澤中有火，革。君子以治曆明時。時為大故。

The hexagram of Revolution has the lower trigram of Fire and the upper trigram of Lake. The hexagram statement says: only after time has passed can one gain trust, great success, favorable for uprightness, and regret disappears. The Commentary on the Judgment says: the hexagram of Revolution is water extinguishing fire, two women living together but with discordant hearts, hence it is called Revolution. Zhang Gen explains: only when reaching this point should there be a change. The Commentary on the Judgment says: only after time has passed can one gain trust, meaning that after a change people will be convinced. Zhang Gen says: this is about not being hasty. The Commentary on the Judgment says: civilized and harmonious, great success and upright; only when the change is appropriate will regret disappear. Zhang Gen says: this is about benefiting the whole world. The reason why change should not be easily initiated is this. The Commentary on the Judgment says: heaven and earth undergo change and the four seasons are formed, King Tang of Shang and King Wu of Zhou changed the old mandate, which is in accordance with heaven's way and responding to people's hearts; the significance of the timing of change is too great. Zhang Gen says: only a great person can stabilize the situation. The Great Image Commentary says: fire in the lake, which is Revolution. The gentleman takes this as a model, to reform the calendar and clarify the seasons. Zhang Gen says: because "time" is most important in this hexagram.

初九，鞏用黃牛之革。象曰：鞏用黃牛，不可以有為也。革之初固當徐之，黃牛雖小而堅固。六二，已日乃革之，征吉，無咎。周公革商頑民之謂，信而後革故。象曰：已日革之，行有嘉也。中行以率之。九三，征凶，貞厲，革言三就，有孚。象曰：革言三就，又何之矣。下卦受革者也，待之至矣，猶負固怗終，不亦宜乎？

The first line statement says: Use yellow ox hides to bind tightly. The Small Image Commentary says: Using yellow ox hides to bind, is not yet able to act. Zhang Gen explains: The beginning of change should naturally be slow; although the yellow ox hide is not large, it is strong and firm. The second line statement says: Wait until the time has passed before changing it, going out to campaign is auspicious, there will be no mistake. Zhang Gen says: This is like the case of Duke Zhou transforming the remnants of the Shang dynasty, first gaining trust before making changes. The Small Image Commentary says: Changing after the time has passed, the action will have a good result. Zhang Gen says: Because it leads people with the middle path. The third line statement says: Campaigning is dangerous, maintaining the right path is also dangerous; the proposition of change is repeated three times, thus gaining the people's trust. The Small Image Commentary says: The proposition of change is repeated three times, where else can it go? Zhang Gen says: The lower trigram is the one being changed, waiting has reached its extreme, yet it still relies on its strength, stubbornly resisting to the end (the character '怗' should be '怙'), resulting in that outcome is not also appropriate?

九四，悔亡，有孚改命，吉。象曰：改命之吉，信志也。革雖不當，志不害民，旋能改之，何疑之有？九五，大人虎變，未占有孚。象曰：大人虎變，其文炳也。所謂作而萬物睹。上六，君子豹變，小人革面，征凶，居貞吉。象曰：君子豹變，其文蔚也；小人革面，順以從君也。有其徳而無其位，故止於革面；茍強欲改作以服之，適増咎而已。

The fourth line statement says: Regret disappears, and with sincerity, one changes the destiny, which is auspicious. The Small Image Commentary says: The auspiciousness of changing destiny comes from the trustworthiness of one's intentions. Zhang Gen explains: Even if a change is temporarily improper, as long as the heart does not harm the people, it can be corrected quickly, so what is there to hesitate about? The fifth line statement says: The great person changes like a tiger shedding its fur, becoming completely renewed, and is trusted by others without needing divination. The Image Commentary says: The great person's transformation like a tiger is because his virtue shines brightly. Zhang Gen says: This is what the Wenyan of the Qian hexagram refers to as "the sage acts, and all things become visible." The sixth line at the top says: The gentleman changes like a leopard shedding its fur, improving himself, while the petty person also changes his appearance; at this time, going to war is dangerous, but staying in place and maintaining righteousness is auspicious. The Image Commentary says: The gentleman's transformation like a leopard is because his virtue is impressive; the petty person changing his appearance is because he follows the ruler. Zhang Gen says: The petty person has a little inclination toward goodness but lacks the proper position, so he can only change his appearance; if one forces them to change or compels them to be convinced, it would only add more mistakes.