The Trigram of the Cauldron (Wind below, Fire above)

巽下離上。鼎：元吉，亨。彖曰：鼎，象也。象之備莫如鼎。以木巽火，亨飪也。聖人亨以享上帝，而大亨以養聖賢。養聖賢以及萬民，是所以享上帝；大亨者，欲其無方之義也。巽而耳目聰明，養賢之效。柔進而上行，得中而應乎剛，是以元亨。象曰：木上有火，鼎。君子以正位凝命。正與正位居體之義同，凝與庶績其凝之凝同，位與周公位冡宰之位同，命與說命總百官之命同。能正位然後能凝命，此之謂大臣之任。若顛趾折足之類，俱非所謂正位；若方雨虧、覆公餗之類，俱非所謂凝命。正位凝命，其惟六五上九乎。

The hexagram of the Cauldron has the lower trigram of Xun (Wind) and the upper trigram of Li (Fire). The hexagram statement says: Great good fortune, smooth and unimpeded. The Commentary on the Judgment says: The cauldron is an object that takes form. Zhang Gen explains: There is no more complete representation than the cauldron. The Commentary on the Judgment says: Putting wood into fire is cooking food. The sage cooks food to offer to the Supreme Deity, and also cooks on a large scale to support the sages. Zhang Gen says: Supporting the sages and thereby benefiting the people as a whole is the true offering to the Supreme Deity; what is meant by 'great good fortune' is that it has no fixed place and reaches everywhere. The Commentary on the Judgment says: Humble and with clear perception. Zhang Gen says: This is the result of supporting the virtuous. The Commentary on the Judgment says: The yao of flexible nature ascends and moves forward, occupying the central position and corresponding with the strong lines, thus achieving great smoothness. The Great Image Commentary says: Wood with fire on top is the cauldron. The gentleman takes this as a model, rectifying his position and gathering his assigned mission. Zhang Gen says: The 'rectifying' here is the same as the 'rectifying' in the 'Words and Phrases' of the Book of Changes concerning 'rectifying one's position within the body'; 'gathering' is the same as 'gathering' in the Book of Documents 'All undertakings are gathered'; 'position' is the same as 'position' in the Book of Documents concerning the Duke of Zhou 'holding the position of chief minister'; 'mission' is the same as 'mission' in the 'Sayings of the Mandate' concerning the overall command of the officials' missions. To rectify one's position, then to gather one's mission, this describes the responsibility of a minister. Cases such as the initial line 'upside down foot' and the fourth line 'broken leg' are not 'rectifying one's position'; cases such as the third line 'rainy loss' and the fourth line 'spilling the food' are not 'gathering one's mission'. Only the fifth line and the top line truly achieve both rectifying one's position and gathering one's mission.

初六，鼎顛趾，利出否，得妾以其子，無咎。象曰：鼎顛趾，未悖也；利出否，以從貴也。轉敗為功之謂。九二，鼎有實，我仇有疾，不我能即，吉。象曰：鼎有實，慎所之也。待時之謂。我仇有疾，終無尤也。

The line statement of the first line says: The tripod's legs are overturned, thus expelling the filth inside, just as taking a concubine who gives birth to a son, without fault. The small image commentary says: The tripod's legs are overturned, but not in disorder; expelling the filth is to follow the noble. Zhang Gen explains: This is turning defeat into success. The line statement of the second line says: The tripod is full, my rival is ill and cannot approach me, resulting in good fortune. The image commentary says: The tripod is filled, one must be cautious about one's direction. Zhang Gen says: This is waiting for the right opportunity. The image commentary says: My rival is ill, ultimately without fault.

九三，鼎耳革，其行塞，雉膏不食，方雨虧悔，終吉。象曰：鼎耳革，失其義也。過剛不中，故有耳革之象焉；耳革故行塞，行塞故雖雉膏溢而不能救，初已出否故也。方雨，溢象也，與覆異矣，故曰虧而已，悔則有存焉，故終吉也。九四，鼎折足，覆公餗，其形渥，凶。象曰：覆公餗，信如何也。據非其位，理之必然。六五，鼎黃耳金，利貞。鼎道既成，惟在舉而用之。象曰：鼎黃耳，中以為實也。中以為實，故非正不應。上九，鼎玉，大吉，無不利。象曰：玉在上，剛柔節也。是之謂大成。

The line statement for the third line says: The tripod's handle has changed, it cannot be lifted, and the way is blocked; the delicious wild chicken cannot be eaten; until it rains, the loss and regret will gradually subside, and in the end it will be auspicious. The small image commentary says: The tripod's handle has changed, meaning it has lost its proper function. Zhang Gen explains: Nine in the third is overly strong and not centered, hence the image of the tripod's handle changing; the handle changing makes it impossible to lift, and being unable to lift makes it so that although the wild chicken is abundant, it cannot be obtained, because the initial six has already poured out the filth. The so-called 'rain falling' refers to the overflowing appearance, different from the complete overturning, so it only mentions 'loss'; since it still knows regret, it ends in auspiciousness. The line statement for the fourth line says: The tripod's foot is broken, spilling the noble food on the ground, causing a messy situation, hence danger. The image commentary says: Spilling the noble food, how can this trust be maintained? Zhang Gen says: It is occupying an improper position, and such an event is inevitable. The line statement for the fifth line says: The tripod is paired with a yellow ear and a metal handle, favorable for maintaining the right path (the character '铉' is missing after '金'). Zhang Gen says: The function of the tripod is complete, and it only lies in lifting it up for use. The image commentary says: The tripod has a yellow ear, meaning the inner substance is based on the virtue of the center. Zhang Gen says: Because it is based on the virtue of the center, it does not respond to inappropriate objects. The line statement for the top nine says: The tripod is paired with a jade handle, great auspiciousness, no adverse consequences (the character '铉' is missing after '玉'). The image commentary says: The jade handle is on top, indicating a proper balance between strength and flexibility. Zhang Gen says: This is called great success.

震下震上。震：亨。震來虩虩，笑言啞啞。震驚百里，不□匕鬯。彖曰：震亨。震來虩虩，恐致福也。笑言啞啞，後有則也。繼體之主，未有不更憂患而能恐懼者也，未有不恐懼而能有守者也。震驚百里，驚遠而懼邇也。出可以守宗廟社稷，以為祭主也。居有威然後出可以守，葢主器之難如此。象曰：洊雷，震。君子以恐懼修省。恐懼而不能修省，猶不懼爾。

The hexagram Zhen has the lower trigram Zhen and the upper trigram Zhen. The hexagram statement says: It is smooth. When the sound of thunder comes, people are startled and pale, but after that they can talk and laugh freely again. Thunder shakes an area of a hundred li, yet the person in charge does not lose the dagger and the wine called chang (the character for 'not' is missing, and according to The Zhou Changes it should be 'lose'). The Commentary on the Judgment says: Zhen is smooth. When thunder comes, people are startled and cautious, because fear can bring good fortune; after that, they can talk and laugh freely, which indicates the establishment of order. Zhang Gen explains: A ruler who inherits the ancestral legacy has never understood fear without experiencing hardship, and none who understand fear can maintain the legacy. The Commentary on the Judgment says: Thunder shakes an area of a hundred li, which means it shocks those far away and also makes those nearby cautious; such a person can maintain the ancestral temple and state when going out. Zhang Gen says: When at peace, one has prestige, and only then can one maintain it when going out; this is the difficulty of inheriting the ancestral treasures. The Great Image Commentary says: The continuous sound of thunder is Zhen. The gentleman takes it as a model, keeping a heart of fear and constantly self-examining. Zhang Gen says: Knowing fear but not self-examining is the same as not knowing fear.

初九，震來虩虩，後笑言啞啞，吉。恐懼當在初故。象曰：震來虩虩，恐致福也；笑言啞啞，後有則也。六二，震來厲，億喪貝，躋于九陵，勿逐，七日得。象曰：震來厲，乘剛也。乘剛不能無失，得位不能不復。六三，震蘇蘇，震行無眚。象曰：震蘇蘇，位不當也。雖不當位而能震，斯可免矣。

The first line statement says: When thunder comes, one is startled and pale, but afterwards can talk and laugh freely, which is auspicious. Zhang Gen explains: Because fear should be present at the beginning. The Small Image Commentary says: Thunder coming causes fear, which is fear that brings good fortune; afterwards talking and laughing freely is because there is now a proper order. The second line statement says: When thunder comes, there is danger, and one estimates that much wealth will be lost, so one has to climb up to a high mountain; there is no need to seek it, for seven days later it will be regained naturally. The Small Image Commentary says: Thunder causing danger is because it is above a strong line. Zhang Gen says: Being above a strong line inevitably leads to loss; but since it is in a central and proper position, it will not fail to regain it. The third line statement says: Thunder shakes the mind, but moving forward amidst the shaking will not bring calamity. The Small Image Commentary says: Thunder causing mental confusion is because the line is not in the proper position. Zhang Gen says: Although the line is not in the proper position, it can move along with the shaking, thus avoiding disaster.

九四，震遂泥。象曰：震遂泥，未光也。不足驚懼逺邇故。六五，震往來厲，億無□，有事。象曰：震往來厲，危行也；其事在中，大無□也。懼而以中，故雖危無咎。上六，震索索，視矍矍，征凶。震不于其躬，于其鄰，無咎，婚媾有言。象曰：震索索，中未得也；雖凶無咎，畏鄰戒也。失中故凶，得鄰故無咎，婚媾有言，況他乎。

The fourth line statement says: Thunder shakes but is stuck in mud. The Small Image Commentary says: Thunder shaking and sinking into mud indicates its way is not yet broad. Zhang Gen explains: Because it is insufficient to shake people far and near. The fifth line statement says: Thunder coming and going both bring danger, but there is no loss, and it can still normally perform sacrifices (the character here is missing; according to The Zhou Changes, it should be 'loss'). The Image Commentary says: Coming and going both bring danger, indicating the action is in a dangerous position; the matter it governs is in the central position, so there is generally no loss. Zhang Gen says: Being cautious in mind and maintaining the center, so although there is danger, there is no fault. The sixth line statement says: Thunder shakes so much that the legs are weak, eyes are startled and looking around, an expedition is dangerous; if thunder does not strike oneself but only the neighbor, there will be no fault, but even marital relatives will have gossip. The Image Commentary says: Thunder shaking so much that the legs are weak indicates not yet attaining the center; although there is danger, there is no fault, because seeing the neighbor being struck by thunder leads to vigilance. Zhang Gen says: Losing the center leads to danger, seeing the neighbor's lesson leads to no fault; even marital relatives will have gossip, let alone others.

艮下艮上。艮其背，不其身；行其庭，不見其人，無咎。得其所止故。彖曰：艮，止也。時止則止，時行則行，動靜不失其時，其道光明。知嘿猶知言故。艮其止，止其所也。上下敵應，不相與也。勢力均故。是以不其身，行其庭不見其人，無咎也。象曰：兼山，艮。君子以思不出其位。君子無止，其所以止，惟於位為然。

The hexagram of Gen consists of the lower trigram Gen and the upper trigram Gen. The hexagram statement says: stopping on one's own back, one cannot see one's own body; walking through one's own courtyard, one cannot see the people in the courtyard, and there is no mistake (the character 'obtain' is missing after 'not'). Zhang Gen explains: because it stops at the right place. The Commentary on the Judgment says: what is meant by Gen is stopping. When it is time to stop, it stops; when it is time to move, it moves; neither movement nor stillness is out of time, thus its way is bright. Zhang Gen says: because knowing silence is like knowing speech. The Commentary on the Judgment says: what is meant by 'stopping' is stopping at the right place. The yao of upper and lower trigrams are opposite and correspond to each other, but they do not relate closely. Zhang Gen says: because both sides are of equal strength. The Commentary on the Judgment says: therefore, one cannot see one's own body, and when walking through the courtyard, one cannot see the people, and there is no mistake. The Great Image Commentary says: two mountains overlapping is Gen. The gentleman takes it as a model, thinking without exceeding his position. Zhang Gen says: the gentleman has no 'stopping' in himself; he stops only in the matter of name and position.

初六，艮其趾，無咎，利永貞。象曰：艮其趾，未失正也。此一卦所喻一身，上宜止，下宜動。初在下而止，猶未失正；二則不快於心，三則危矣；至四則無咎，五則悔亡，六則吉。此所謂時止時行。六二，艮其腓，不拯其隨，其心不快。象曰：不拯其隨，未退聽也。九三，艮其限，列其夤，厲熏心。象曰：艮其限，危熏心也。

The line statement for the first line says: Stopping at the tip of the foot, there is no fault, and it is beneficial to maintain a steady and correct course. The small image commentary says: Stopping at the tip of the foot, one has not yet lost the right path. Zhang Gen explains: This hexagram uses the human body as a metaphor, with the upper body suitable for stillness and the lower body suitable for movement. The first line, being at the very bottom and still, is still without losing the right path; by the second line, there is inner discomfort; by the third line, it becomes dangerous; by the fourth line, there is no fault; by the fifth line, regret disappears; and by the top line, it is auspicious. This is what is meant by stopping when it is appropriate and acting when it is appropriate. The line statement for the second line says: Stopping at the calf, it cannot save the thigh it follows, causing inner discomfort. The image commentary says: Being unable to save what it follows, is because the upper part does not yield and obey. The line statement for the third line says: Stopping at the waist, tearing the flesh between the ribs, dangerous as a fire burning in the heart. The image commentary says: Stopping at the waist, is dangerous as a fire burning in the heart.

六四，艮其身，無咎。象曰：艮其身，止諸躬也。六五，艮其輔，言有序，悔亡。象曰：艮其輔，以中正也。上九，敦艮，吉。象曰：敦艮之吉，以厚終也。自趾至輔，一身之象。上止下動乃其常也，今下卦皆止，則趾所以立，茍不失正猶之可也；腓不能使趾，則不快矣；至於限則又甚焉。限，要也，所以限別上下之際而為動之主，今一於此，則危斯及之矣。躬也，輔也，止則宜矣，所謂以敦艮其首乎？記曰：足容重，目容端，口容止，頭容直。觀斯則其義過半矣。

The line statement for the fourth line says: stopping within oneself, there is no fault. The Small Image Commentary says: stopping within oneself, is controlling one's own body. The line statement for the fifth line says: stopping at the palate, speech is orderly, regret disappears. The Small Image Commentary says: stopping at the palate, is because it is in the central and proper position. The line statement for the topmost line says: stopping with sincerity, it is auspicious. The Image Commentary says: stopping with sincerity is auspicious, because it concludes the whole hexagram with sincerity. Zhang Gen explains: from the toe to the palate, all these are taken as images of the human body. Normally, the upper body is still and the lower body is active; now the lower trigram's third line is all stopped: the toe is used for standing, and as long as it does not lose the proper position, it is acceptable; the calf muscle controls the toe, but if it cannot move the toe, it is not pleasant; when it reaches the waist, it becomes even more serious. "Limit" refers to the waist, which separates upper and lower parts and is the key to the whole body's movement; now even the waist is completely stopped, danger follows. As for the body and the palate, stopping is appropriate, this is probably using sincere stopping to control the mind. The Book of Rites says: steps should be steady, eyes should be upright, mouth should be quiet, head should be straight. Looking at these sentences, one understands about half of this hexagram's meaning.

艮下巽上。漸：女歸吉，利貞。臣之進當如此。又不窮，所以能漸。彖曰：漸之進也，女歸吉也。進鋭則退速故。進得位，往有功也。進以正，可以正也。未有枉已而能正人者。其位剛得中也。止而巽，動不窮也。巽者，順民心之謂，又君子之進當如此。象曰：山上有木，漸。非一朝之積。君子以居賢徳善俗。美成在久。

The hexagram of JIAN is composed of the lower trigram Gen (Mountain) and the upper trigram Xun (Wind). The hexagram statement says: A woman going out in marriage is auspicious, and it is favorable to maintain the right path. Zhang Gen explains: The appointment of ministers should be like this. Moreover, the path ahead is not exhausted, so progress can be made step by step. The Commentary on the Judgment says: JIAN means gradual progress, like a woman going out in marriage, which is auspicious. Zhang Gen says: Because if one advances too quickly, one will retreat quickly. The Commentary on the Judgment says: Advancing and being in the right position, going forward can achieve success; advancing with the right path can correct the world. Zhang Gen says: There has never been a case where one first distorts oneself and then can correct others. The Commentary on the Judgment says: Its position is that the strong line is in the center. Stopping and being humble, action will not reach an impasse. Zhang Gen says: What is meant by "Xun" is to follow the people's will; and the appointment of a gentleman should also be like this. The Great Image says: A mountain with trees, that is JIAN. Zhang Gen says: That is not something that can be achieved in a day or two. The Great Image says: A gentleman takes it as a model, holding himself to virtue and improving the customs. Zhang Gen says: A good achievement lies in perseverance.

初六，鴻漸于干，小子厲，有言，無咎。君子之進，小人不利也。象曰：小子之厲，義無咎也。六二，鴻漸于盤，飲食衎衎，吉。群臣嘉賓之謂。象曰：飲食衎衎，不素飽也。九三，鴻漸于陸，失征不復，婦孕不育，凶，利御冦。人臣失節者如之。象曰：夫征不復，離群醜也；婦孕不育，失其道也；利用御冦，順相保也。

The first line statement says: Wild geese gradually fly to the water's edge, children feel danger, there are some idle remarks, but there is no mistake. Zhang Gen explains: When a gentleman is promoted, small people always feel it is to their disadvantage. The Small Image Commentary says: Children feel danger, by reason there is no mistake. The second line statement says: Wild geese gradually fly to the rock, eating and enjoying themselves, auspicious. Zhang Gen says: This is the meaning of ministers and guests enjoying themselves together. The Small Image Commentary says: Eating and enjoying themselves, not eating for nothing. The third line statement says: Wild geese gradually fly to a high and level land; the husband goes to war and does not return, the wife is pregnant but does not give birth, dangerous; it is favorable to resist strong enemies (the term 'lost expedition' should be 'the husband goes to war'). Zhang Gen says: A minister who loses his virtue is like this. The Small Image Commentary says: The husband going to war and not returning is to leave his own kind; the wife being pregnant but not giving birth is to lose the right path; it is favorable to resist strong enemies, because the superior and inferior are in harmony and mutually preserve each other.

六四，鴻漸于木，或得其桷，無咎。象曰：或得其桷，順以巽也。鴻，水禽也，棲宿水石之間而遊於陵陰，至於木則失其所矣，順以□，庶可免乎。六五，鴻漸于陵，婦三歲不孕，終莫之勝，吉。不枉道以從人者也，異夫持祿養交者矣。象曰：終莫之勝吉，得所願也。上九，鴻漸于陸，其羽可用為儀，吉。象曰：其羽可用為儀吉，不可亂也。鴻飛□□，乃其最也，而易之所取在於漸耳，故極於可用為儀焉。

The line statement for the fourth line says: The wild geese gradually fly to the trees, perhaps finding a straight horizontal branch, without error. The small image commentary says: Perhaps finding a straight horizontal branch, is being gentle and humble. Zhang Gen explains: The wild geese are water birds, resting on stones by the water and moving through shady parts of hills; flying to trees is not their proper place. Only by being gentle and humble can they avoid misfortune (the character here is missing and should be 'Xun'). The line statement for the fifth line says: The wild geese gradually fly to a high hill, a woman is unable to conceive for three years, but in the end, no one can surpass her, which is auspicious. Zhang Gen says: This is someone who does not bend the right path to please others, and is entirely different from those who preserve their salary and associate with the powerful. The image commentary says: Ultimately, no one can surpass her and it is auspicious, meaning she has fulfilled her wish. The line statement for the top line says: The wild geese gradually fly to a high and level land, their feathers can be used for ceremonial adornment, which is auspicious. The image commentary says: Their feathers can be used for ceremonial adornment and it is auspicious, meaning their formation cannot be disturbed. Zhang Gen says: The wild geese flying high into the vast sky is their ultimate state; however, the Book of Changes focuses on the aspect of 'gradual progress,' so it only goes up to 'their feathers can be used for ceremonial adornment' (the two characters here are missing and should be 'ming ming').

兌下震上。歸妹：征凶，無攸利。彖曰：歸妹，天地之大義也。天地不交而萬物不興，歸妺，人之終始也。少女歸長男，非已也，時不可過耳。說以動，所歸妺也。征凶，位不當也。異乎咸之下女矣。無攸利，柔乘剛也。上僣之謂。象曰：澤上有雷，歸妹。歸妹之時。君子以永終知敝。敝常在於娣侄，又戒在不終。

The hexagram of Gui Mei has the lower trigram Dui (Lake) and the upper trigram Zhen (Thunder). The hexagram statement says: going on a military campaign is dangerous and brings no benefit. The Commentary on the Judgment says: a young maiden marrying is a great principle in the universe. Heaven and Earth do not interact, and all things cannot arise; a maiden marrying is the end and beginning of human relationships. Zhang Gen explains: a maiden marrying a young man is not something she wants, but the wedding cannot be postponed. The Commentary on the Judgment says: acting with joy, the one being married is a maiden. Going on a military campaign is dangerous because the line positions are improper. Zhang Gen says: this is different from the hexagram Xian where "the man is below the woman." The Commentary on the Judgment says: bringing no benefit is because the yin is superior to the yang. Zhang Gen says: this is the lower position exceeding the upper position. The Great Image Commentary says: thunder over the lake is Gui Mei. Zhang Gen says: this is exactly the time for a maiden to be married. The Great Image Commentary says: the gentleman takes inspiration from it, looking at the long-term outcome to foresee problems. Zhang Gen says: the problem of this hexagram often arises from the maidens accompanying the bride and the brothers-in-law, and it also warns against starting something without finishing it.

初九，歸妹以娣，跛能履，征吉。象曰：歸妹以娣，以恆也；跛能履吉，相承也。歸妹惟以娣為可久而吉也。又慍於群小，何咎之有？九二，眇能視，利幽人之貞。象曰：利幽人之貞，未變常也。未敢失正配之禮故。六三，歸妹以須，反歸以娣。象曰：歸妹以須，未當也。說故歸速，二未變故反以娣。

The first line statement says: Marrying a young maiden and accompanying her with a younger sister-in-law, even if she has a limp, she can still walk, and it is auspicious for military campaigns. The Small Image Commentary says: Accompanying her with a younger sister-in-law indicates constancy; even with a limp being able to walk and being auspicious indicates mutual harmony and compliance. Zhang Gen explains: Marrying a young maiden can only be long-lasting and auspicious by accompanying her with a younger sister-in-law. Moreover, the Book of Poetry says, "Being annoyed by petty people," even though the situation is委屈, what is wrong with that? The second line statement says: One eye has a problem but can still see, it is beneficial for the virtuous person who lives in seclusion to maintain his constancy. The Image Commentary says: It is beneficial for the secluded person to maintain his constancy, indicating no change in the constant way. Zhang Gen says: Because it is not yet daring to lose the proper etiquette of the main wife. The third line statement says: Marrying a young maiden and only waiting, turning around to marry as a younger sister-in-law. The Image Commentary says: Marrying a young maiden and needing to wait indicates an inappropriate situation. Zhang Gen says: Because the trigram of兑 represents joy, so she is eager to marry; the second line does not change the constant way, so it has to return and accompany as a younger sister-in-law.

九四，歸妹愆期，遲歸有時。象曰：愆期之志，有待而行也。二五無隙故。六五，帝乙歸妹，其君之袂不如其娣之袂良，月幾望，吉。歸妹以娣復以行，帝乙宜其有幾望之寵也。象曰：帝乙歸妹，不如其娣之袂良也；其位在中，以貴行也。上六，女承筐無實，士刲羊無血，無攸利。象曰：上六無實，承虛筐也。時過動極，宜其然。吳園周易解。

The fourth line statement says: Marrying a young maiden but missing the wedding date, delaying the marriage will have its own time. The Small Image Commentary says: Missing the date is intended to wait for the right moment before taking action. Zhang Gen explains: Because there is no space between nine two and six five. The fifth line statement says: King Yi married his daughter, the main wife's sleeve was not as beautiful as that of the younger wife accompanying her; the moon is about to be full, which is auspicious. Zhang Gen says: Marrying a daughter with a younger wife accompanying her, yet following the rites, King Yi naturally deserves the honor like the moon about to be full. The Small Image Commentary says: King Yi married his daughter, the main wife's sleeve was not as beautiful as that of the younger wife; because she holds the central position, she acts with dignity in the marriage ceremony. The sixth line statement says: The woman holds an empty basket, the man slaughters a sheep but there is no blood, there is nothing beneficial. The Small Image Commentary says: The sixth line is empty and not substantial, holding an empty basket. Zhang Gen says: The time has passed, action has reached its extreme, arriving at this point is inevitable. The above is the end of this volume of "Wuyuan Commentary on the Zhou Yi."

下經。離下震上。豐：亨，王假之，勿憂，宜日中。彖曰：豐，大也。明以動，故豐。反乎賁者也。王假之，尚大也。無此疆爾界之謂。勿憂宜日中，宜照天下也。大有為之謂。日中則昃，月盈則食，天地盈虛，與時消息，而況於人乎？況於神乎？當持之有道耳。象曰：雷電皆至，豐。豐、旅、巽、兌、渙、節、中孚、小過、既濟、未濟。至猶極也。君子以折獄致刑。亦猶霜雪之肅殺也。

The following is still from the lower section. The hexagram of Feng has the lower trigram Li (Fire) and the upper trigram Zhen (Thunder). The hexagram statement says: It is smooth, the king can reach and influence it, there is no need for worry, it is appropriate to be like the sun at noon. The commentary on the judgment says: What is meant by "Feng" is grandeur. It is both bright and active, hence it is grand. Zhang Gen explains: This hexagram is exactly the opposite of the hexagram Bi. The commentary on the judgment says: The king can reach and influence it, is to value grandeur. Zhang Gen says: This is what the Book of Poetry says, "Without this boundary or limit," without distinctions or boundaries. The commentary on the judgment says: There is no need for worry and it is appropriate to be like the sun at noon, is to illuminate the world. Zhang Gen says: This refers to great accomplishment. The commentary on the judgment says: When the sun reaches noon it begins to set westward, when the moon is full it begins to wane; the fullness and emptiness of heaven and earth still change with time, how much more so for human beings? How much more so for ghosts and spirits? Zhang Gen says: Therefore, to maintain fullness requires a method. The great image commentary says: Thunder and lightning come together, that is Feng. (The list of hexagrams in this volume: Feng, Lu, Xun, Dui, Huan, Jie, Zhongfu, Xiaoguo, Ji Ji, Wei Ji. The copy mistakenly included the list within the text.) Zhang Gen says: This "zhi" is "ji" (extreme). The great image commentary says: The gentleman takes it as a model, to decide lawsuits and carry out punishments. Zhang Gen says: This is also like the cutting and killing of frost and snow.

初九，遇其配主。所配之主謂五也。雖旬無咎。豐之初故。往有尚。多故之時故。象曰：雖旬無咎，過旬災也。六二，豐其蔀，日中見斗，往得疑疾。離在下故。有孚發若，吉。不改其明之謂。象曰：有孚發若，信以發志也。九三，豐其沛，日中見沬，折其右肱，無咎。明雖稍愈，然未可大事，剛而不中，是以動而有折肱之象焉。象曰：豐其沛，不可大事也；折其右肱，終不可用也。

The first line statement says: It meets with a suitable master. Zhang Gen explains: The master here refers to the nine in the fifth position. The line statement says: Even after ten days of coexistence, there will be no mistakes. Zhang Gen says: Because this is the beginning of the Fullness hexagram. The line statement says: Going forward will be praised. Zhang Gen says: Because this is a time of many affairs. The Small Image Commentary says: Ten days without mistake, more than ten days will bring disaster. The second line statement says: The obstruction is great, yet the Big Dipper is seen in broad daylight; at this time, going forward will bring suspicion and resentment. Zhang Gen says: Because fire is in the lower trigram, the light is suppressed. The line statement says: As long as there is sincerity and it is revealed, it will be auspicious. Zhang Gen says: This refers to not changing one's brightness. The Small Image Commentary says: Sincerity revealed is used to inspire people's hearts. The third line statement says: The obstruction is great, yet small stars are seen in broad daylight; breaking the right arm, there will be no mistake. Zhang Gen says: Although the light is somewhat better, it is still not suitable for great deeds; it is strong but not in the center, so any movement brings the image of breaking the right arm. The Small Image Commentary says: Great obstruction, not suitable for great deeds; breaking the right arm, ultimately of no use.

九四，豐其蔀，日中見斗，遇其夷主，吉。象曰：豐其蔀，位不當也；日中見斗，幽不明也；遇其夷主，吉行也。夷與岐有夷之行之夷同，五以尊居位故也，故雖不當位而主行焉。六五，來章，有慶譽，吉。象曰：六五之吉，有慶也。用晦而明，取於人以為善者也。上六，豐其屋，蔀其家，窺其戶，閴其無人，三歲不覿，凶。象曰：豐其屋，天際翔也；窺其戶閴其無人，自藏也。明動皆有極故。

The fourth line statement says: The obstruction is very great, so even in daylight one can see the Big Dipper; encountering the master who treats all equally brings good fortune. The small image commentary says: The obstruction is great because the line is not in the proper position; seeing the Big Dipper in daylight indicates darkness and confusion; encountering a peaceful master brings good fortune through proper action. Zhang Gen explains: The term "夷" here is the same as "夷" in the "Book of Poetry" "there is a path of夷," meaning level or smooth; since the nine in the fifth line is in a noble position, the nine in the fourth line, although not in the proper position, can still act with purpose. The fifth line statement says: Attracting a learned and virtuous person brings blessings and reputation, resulting in good fortune. The image commentary says: The good fortune of the sixth line is due to the blessings. Zhang Gen says: This refers to the "Great Image" of the "Book of Changes" which says "using obscurity to achieve clarity," meaning one can achieve virtue by adopting the strengths of others. The sixth line statement says: Building a very large house, yet all the family members are obscured; looking through the door crack, it is quiet and empty, and for three years no one is seen, resulting in danger. The image commentary says: Building a very high house is like flying in the sky, showing excessive pride; seeing no one through the door indicates hiding oneself. Zhang Gen says: Because both light and action have reached their extremes.

艮下離上。旅：小亨，旅貞吉。彖曰：旅，小亨，柔得中乎外而順乎剛，止而麗乎明，是以小亨，旅貞吉也。處旅以柔順麗明為貴。旅之時義大矣哉。惟仲尼為能盡此。象曰：山上有火，旅。非其所故。君子以明慎用刑，而不留獄。親寡故也。

The hexagram of Travel has the lower trigram as Mountain (Geng) and the upper trigram as Fire (Li). The hexagram statement says: There is slight success, and it is auspicious to remain steadfast in the journey. The Commentary on the Judgment says: The hexagram of Travel has slight success because the yao of the flexible lines is in the outer trigram and is in the center, thus following the strong lines. It is at rest and attached to brightness, hence slight success and auspiciousness in remaining steadfast during travel. Zhang Gen explains: Being on a journey, being flexible and attached to brightness is most precious. The Commentary on the Judgment says: The meaning of the situation of travel is too significant. Zhang Gen says: Only Confucius traveling among the states fully realized this meaning. The Great Image says: Fire on Mountain is Travel. Zhang Gen says: Because fire is not in its proper place. The Great Image says: The gentleman takes it as a model, being clear and cautious in the use of punishment, not letting cases accumulate. Zhang Gen says: Because travelers have few close people, they can least afford delays.

初六，旅瑣瑣，斯其所取災。象曰：旅瑣瑣，志窮災也。不能自激昂故。六二，旅即次，懐其資，得童僕，貞。象曰：得童僕貞，終無尤也。得處旅之道，然必正乃可以免。九三，旅焚其次，喪其童僕，貞厲。象曰：旅焚其次，亦以傷矣；以旅與下，其義喪也。剛而不中，傷矣乎。九四，旅于處，得其資斧，我心不快。象曰：旅于處，未得位也；得其資斧，心未快也。雖非其位而麗乎明故。

The first line statement says: In the journey, being mean and lowly, this is the reason for his self-inflicted misfortune. The Small Image Commentary says: Being mean and lowly in the journey, is due to a distressed mind which invites disaster. Zhang Gen explains: Because he is unable to rise up by himself. The second line statement says: In the journey, he stays in an inn, carries money, and also gets a loyal servant, maintaining uprightness. The Image Commentary says: Getting a loyal servant who maintains uprightness, will ultimately not lead to mistakes. Zhang Gen says: This is understanding the principle of traveling; however, one must maintain uprightness to avoid misfortune. The third line statement says: In the journey, the inn is burned down, and the servant is lost, even uprightness is in danger. The Image Commentary says: In the journey, the inn is burned, and he is already injured; treating servants as travelers, by nature he will lose them. Zhang Gen says: Being strong but not in the center, how can he avoid injury? The fourth line statement says: In the journey, he finds a temporary dwelling, also gets money and a weapon for protection, but his heart is not at ease. The Image Commentary says: In the journey, finding a temporary dwelling, is not yet having the proper position; getting money and a weapon, the heart is still not at ease. Zhang Gen says: Although not in the proper position, it is still attached to brightness.

六五，射雉一矢亡，終以譽命。象曰：終以譽命，上逮也。此旅而得位者，所謂聞其政，非有所助而然，特其譽上達而已。上九，鳥焚其巢，旅人先笑後號咷，喪牛于易，凶。象曰：以旅在上，其義焚也；喪牛于易，終莫之聞也。剛而無應以處乎上，其能免乎？

The line statement of the fifth line says: Shooting a wild chicken, shooting off an arrow, ultimately gaining reputation and rank. The small image commentary says: Ultimately gaining reputation and rank, is the sound of fame reaching the sovereign. Zhang Gen explains: This is the case of someone who is traveling and yet attains a position, like Confucius going to a state and being involved in its politics; it is not that someone deliberately helps him, but rather his good name reaches above. The line statement of the top nine says: The bird's nest is burned, the traveler first laughs, then wails in grief; losing a cow by the field, dangerous. The small image commentary says: Being in the highest position while traveling, the nest should be burned; losing a cow by the field, ultimately even the news is not heard. Zhang Gen says: Being strong yet without a corresponding person, yet being in the highest position, can one avoid calamity?

巽下巽上。巽：小亨，利有攸往，利見大人。彖曰：重巽以申命。剛巽乎中正而志行，柔皆順乎剛，是以小亨，利有攸往，利見大人。剛巽乎中正而志行，是以柔順之，而可以小亨，利有攸往，利見大人也。象曰：隨風，巽。君子以申命行事。行事不厭丁寧。

The hexagram of Xun consists of the lower trigram Xun and the upper trigram Xun. The hexagram statement says: There is slight success, it is suitable to go somewhere, and it is suitable to meet a great person. The Commentary on the Judgment says: Two Xun trigrams stacked together indicate the need to repeatedly explain and clarify orders. The strong lines are humble and occupy the central and upright positions, thus their aspirations can be carried out. The weak lines all obey the strong lines, so there is slight success, it is suitable to go somewhere, and it is suitable to meet a great person. Zhang Gen explains: The strong lines are humble and remain in the central and upright positions, thus their aspirations can be realized, so the weak lines all obey them, hence there is slight success, it is suitable to go somewhere, and it is suitable to meet a great person. The Image Commentary says: The wind blows continuously, which is Xun. The gentleman takes inspiration from this, repeatedly explaining and clarifying orders to carry out affairs. Zhang Gen says: Dealing with affairs does not fear being detailed and repeated.

初六，進退，利武人之貞。象曰：進退，志疑也；利武人之貞，志治也。方事之初，人情猶豫，尤貴乎果斷故。九二，巽在床下，用史巫紛若，吉，無咎。象曰：紛若之吉，得中也。其巽已甚，君子不貴。九三，頻巽，吝。象曰：頻巽之吝，志窮也。行權之道，安可常哉？

The first line statement says: Neither advancing nor retreating is appropriate; it is suitable for a warrior to maintain firmness. The Small Image Commentary says: Uncertainty in advancing and retreating indicates doubt in the mind; suitability for a warrior's firmness indicates the mind being properly regulated. Zhang Gen explains: At the beginning of a matter, people's hearts often waver, so decisiveness is especially valued. The second line statement says: Humble enough to kneel on the floor, inviting many priests, diviners, and shamans to pray repeatedly, which brings good fortune and no mistakes. The Image Commentary says: Repeated prayers leading to good fortune is because nine two is in the center. Zhang Gen says: Being overly humble is not what a gentleman values. The third line statement says: Repeatedly forcing humility brings regret. The Image Commentary says: Regret from repeatedly forcing humility indicates the mind has reached its limit. Zhang Gen says: Adapting to circumstances and changing methods, how can that be considered a standard approach?

六四，悔亡，田三品。象曰：田三品，有功也。不爭而得之謂。九五，貞吉悔亡，無不利，無初有終，先庚三日，後庚三日，吉。象曰：九五之吉，位正中也。戒告丁寧，庚之謂矣。上九，巽在床下，喪其資斧，貞凶。象曰：巽在床下，上窮也；喪其資斧，正乎凶也。九三之巽已吝，況上九乎？

The line statement for the fourth line says: regret disappears, hunting yields three kinds of game. The small image commentary says: hunting yields three kinds of game, which is a merit. Zhang Gen explains: this is obtaining naturally without striving. The line statement for the fifth line says: maintaining the right path brings good fortune, regret disappears, and nothing is unfavorable; initially not smooth but ultimately good; before three days and after three days of the day of Geng, one should be diligent, which brings good fortune. The image commentary says: the good fortune of the fifth line is because the line is both upright and central. Zhang Gen says: repeatedly advising and reminding thoroughly is the meaning of the character 'Geng'. The line statement for the top line says: humbling oneself to the point of kneeling under the bed, even losing provisions and an axe, maintaining the right path still brings danger. The image commentary says: kneeling under the bed is being in a superior position yet reaching an impasse; losing provisions and an axe is precisely dangerous. Zhang Gen says: the humility of the third line already brings regret, how much more so for the top line?

兌下兌上。兌：亨，利貞。彖曰：兌，說也。剛中而柔外，說以利貞，是以順乎天而應乎人。說以先民，民忘其勞；說以犯難，民忘其死；說之大，民勸矣哉。剛中而柔外，說以利貞，然後可以為說；不然則說下不以道，所謂違道以干百姓之譽耳，何足貴哉？象曰：麗澤，兌。君子以朋友習講。天下之所說莫大於此。所謂說者，惡夫不以道，故六爻皆以剛為貴也。

The hexagram of Dui (Joy) has the lower trigram Dui and the upper trigram Dui. The hexagram statement says: It is smooth, favorable to maintain the right course. The Commentary on the Judgment says: What is meant by Dui is joy. A strong line is in the center while the flexible lines are outside, thus joyful and favorable to maintain the right course, so it can harmonize with the heavenly way and respond to the people's hearts. Using the way of joy to lead, the people forget their toil; using the way of joy to take risks, the people forget death. The power of joy is indeed great, and the people are thus inspired. Zhang Gen explains: A strong line is in the center while the flexible lines are outside, joyful and favorable to maintain the right course, only then can there be 'speech'; otherwise, if one seeks to please the people without following the right path, it is merely what Mencius called going against the right path to gain the people's praise, which is of no value. The Great Image Commentary says: Two lakes connected, that is Dui. The gentleman takes this as a model, and with friends discusses and studies learning. Zhang Gen says: There is no greater joy in the world than this. What is called 'speech' is most to be avoided when it is not in accordance with the right path, so all six lines of this hexagram value the strong yang lines.

初九，和兌，吉。象曰：和兌之吉，行未疑也。所謂和而不同。九二，孚兌，吉，悔亡。象曰：孚兌之吉，信志也。以剛中故。六三，來兌，凶。象曰：來兌之凶，位不當也。此與佞人來矣之來同，無因而至，佞可知矣。

The first line statement says: Harmonious and joyful, auspicious. The Small Image Commentary says: The auspiciousness of harmony and joy is because the action has not yet aroused suspicion. Zhang Gen explains: This is what Confucius meant by 'harmonious yet different'. The second line statement says: Joyful through sincerity, auspicious, regret disappears. The Image Commentary says: The auspiciousness of joy through sincerity is because the mind is sincere. Zhang Gen says: Because the second line is strong and upright in the center. The third line statement says: Rushing to flatter, dangerous. The Image Commentary says: The danger of rushing to flatter is because the line is in an improper position. Zhang Gen says: This 'come' is the same as the 'come' in the Analects 'a cunning person is dangerous'; coming without cause, flattery is evident.

九四，商兌未寧，介疾有喜。象曰：九四之喜，有慶也。糾逖小人而疏之，宜有慶也。九五，孚于剝，有厲。象曰：孚于剝，位正當也。居中履正而欲惟天下之說已，所謂一言喪邦，不亦危乎？上六，引兌。象曰：上六引兌，未光也。處卦之外，雖異乎來兌，然將順而已，是以未光也，與夫引君以當道異矣。

The fourth line statement says: After careful consideration, one cannot find joy and remains restless; if one can maintain integrity and isolate the illness, there will be joy. The Small Image Commentary says: The joy of the fourth line is a blessing. Zhang Gen explains: Being able to investigate and remove petty people and keep them at a distance naturally brings blessings. The fifth line statement says: Being sincere with those who erode yang strength brings danger. The Image Commentary says: Trusting those who erode yang strength is because its position is in the honorable place. Zhang Gen says: Being in the central position and following the correct path, yet only wanting the whole world to like oneself, this is exactly what Confucius called "one word leading to the loss of the state," is it not dangerous? The sixth line statement says: Attracting people to be happy with oneself. The Image Commentary says: The attraction and pleasing of the sixth line is not yet fully developed. Zhang Gen says: It is outside the hexagram, although different from the third line's approach of coming forward to flatter, it is still just following the superior's will, so it is not fully developed; this is entirely different from what Mencius said about guiding the ruler on the right path.

坎下巽上。渙：亨，王假有廟，利涉大川，利貞。彖曰：渙亨，剛來而不窮，柔得位乎外而上同。此險難所以散也。王假有廟，王乃在中也。不失位故。利涉大川，乘木有功也。此之謂濟難。象曰：風行水上，渙。先王以亨於帝立廟。險難既散，將建國家，郊廟為先。

The hexagram of Huan has the lower trigram Kan (Water) and the upper trigram Xun (Wind). The hexagram statement says: It is smooth, the king, with sincerity, moves in harmony with the ancestral temples, it is favorable to cross a great river, and it is favorable to maintain the right course. The Commentary on the Judgment says: The hexagram Huan is smooth because the strong lines descend without reaching exhaustion, and the flexible lines in the outer trigram are in proper position and harmonize with the upper. Zhang Gen explains: This is the reason for the dispersion of difficulties. The Commentary on the Judgment says: The king moves in harmony with the ancestral temples, because the king is in the central position. Zhang Gen says: Because he has not lost his position. The Commentary on the Judgment says: It is favorable to cross a great river, because riding on a wooden boat will succeed. Zhang Gen says: This is crossing through danger. The Great Image Commentary says: Wind blows across the water, which is Huan. The former kings took this as a model, offering sacrifices to the heavenly deities and establishing ancestral temples. Zhang Gen says: When difficulties have been dispersed, the state should be rebuilt, and the first thing is the grand sacrifice at the outskirts and the ancestral temples.

初六，用拯馬壯，吉。象曰：初六之吉，順也。九二，渙奔其機，悔亡。象曰：渙奔其機，得願也。六三，渙其躬，無悔。象曰：渙其躬，志在外也。坎為難者，險難既平，即當見討；能自歸者為上，故初以先順吉，二為難首，舍九而奔則悔亡；三從難者也，雖不能帥其群，而能脫身自歸，亦可以免。

The line statement for the first line says: Using a strong horse to save, it is auspicious. The small image commentary says: The auspiciousness of the first line is because it is gentle and compliant. The line statement for the second line says: In times of dispersion, rushing to a table for support, regret disappears. The image commentary says: Rushing to the table is fulfilling one's wish. The line statement for the third line says: Dispersing one's own private ties, there is no regret. The image commentary says: Dispersion of oneself is the mind being outside. Zhang Gen explains: Kan represents the party that causes difficulties; once the difficulties have been resolved, it is time for retaliation; those who come forward on their own are best. Therefore, the first line is auspicious because it acts first and complies; the second line is the source of the trouble, it abandons its old allies and rushes to seek support, so regret disappears; the third line originally followed the rebels, although it could not lead its group to come, it could withdraw and return on its own, thus avoiding disaster.

六四，渙其群，元吉，渙有丘，匪夷所思。光武散赤眉之眾，使各返其家是也。象曰：渙其群元吉，光大也。九五，渙汗其大號。與天下更始。渙王居，無咎。反正之謂。象曰：王居無咎，正位也。上九，渙其血去逖出，無咎。象曰：渙其血，逺害也。

The line statement of the fourth line says: Dispersing his followers and relatives, great good fortune; after dispersion, they gather again like hills, which is not something ordinary people can think of. Zhang Gen explains: This is like Emperor Guangwu of Han who dispersed the troops of the Red Eyebrow rebels and sent them back home, which is exactly this situation. The Small Image Commentary says: Dispersing followers and relatives and achieving great good fortune, is a mind of great brightness and breadth. The line statement of the fifth line says: Like sweating, issuing a major decree. Zhang Gen says: This is beginning anew with the people of the world. The line statement says: Dispersing the accumulated wealth of the ruler to secure his residence, there will be no fault. Zhang Gen says: This is rectifying the chaos. The Small Image Commentary says: The ruler occupying his position without fault, is in the right position. The line statement of the top line says: Dispelling calamity, moving far away, there will be no fault. The Small Image Commentary says: Dispelling calamity, is removing from harm.

兌下坎上。節：亨，苦節不可貞。彖曰：節亨，剛柔分而剛得中。所以為節而亨。苦節不可貞，其道窮也。已甚之謂。說以行險，當位以節，中正以通。惟中正然後可以通天下之志。天地節而四時成，節以制度，不傷財，不害民。皆以中和為貴。象曰：澤上有水，節。水性散漫故。君子以制數度，議徳行。所謂內節於已而外節於萬物；徳行猶議之，而況其它乎。

The hexagram of Jie is composed of the lower trigram Dui and the upper trigram Kan. The hexagram statement says: It is smooth; extreme hardship cannot be maintained through strict restraint. The Commentary on the Judgment says: The hexagram of Jie is smooth because the yao of yang and yin are balanced and the yang lines are in the center. Zhang Gen explains: This is why it can practice restraint and achieve smoothness. The Commentary on the Judgment says: Extreme restraint cannot be maintained because the path has been exhausted. Zhang Gen says: This refers to going too far. The Commentary on the Judgment says: To walk a dangerous path with a harmonious and joyful heart, to reside in the proper position and practice restraint, to hold the middle and be upright, and thus achieve smoothness. Zhang Gen says: Only by being in the middle and upright can one communicate with the hearts of people throughout the world. The Commentary on the Judgment says: Heaven and Earth have measures, and thus the four seasons are formed; by using regulations to practice restraint, one does not waste resources and does not harm the people. Zhang Gen says: All of this values harmony and balance. The Great Image Commentary says: Water over a marsh, this is Jie. Zhang Gen says: Because water by nature is scattered and has no fixed course. The Great Image Commentary says: The gentleman takes this as a model, establishing measures and evaluating virtue. Zhang Gen says: This is what is meant by restraining oneself internally and restraining all things externally; if one must evaluate one's own virtue, what more so about other matters?

初九，不出戶庭，無咎。象曰：不出戶庭，知通塞也。外卦受節者也，內卦節物者也。節之初，最處於下，故不出戶庭無咎；至二則失之矣。九二，不出門庭，凶。象曰：不出門庭凶，失時極也。以躁而居內故，況與下乎？六三，不節若，則嗟若，無咎。象曰：不節之嗟，又誰咎也。姑息之謂。

The first line statement says: Not leaving the courtyard, there will be no mistake. The Small Image Commentary says: Not going out of the house, is knowing when to be open and when to be closed. Zhang Gen explains: The outer trigram is the one being restrained, and the inner trigram is the one restraining others. The first line is at the beginning of the restraint and is at the very bottom, so not leaving the courtyard results in no mistake; but by the time it reaches the second line, the situation is different. The second line statement says: Not leaving the main gate, there is danger. The Image Commentary says: Not going out of the gate yet being in danger, is missing the opportunity too much. Zhang Gen says: Because it is impetuous and is located in the inner trigram, and moreover, it is in the same trigram as the line below it. The third line statement says: Not restraining oneself, one can only lament, which is not a mistake. The Image Commentary says: Not restraining oneself and lamenting, who can blame one? Zhang Gen says: This is indulging oneself without restraint.

六四，安節，亨。象曰：安節之亨，承上道也。承上道者，受節而無所迕之謂。九五，甘節，吉，往有尚。象曰：甘節之吉，居位中也。躬行以率之之謂。上六，苦節，貞凶，悔亡。物雖不堪，於已寡過。象曰：苦節貞凶，其道窮也。不能通變之謂。

The fourth line statement says: Accepting the regulation calmly, it is smooth and prosperous. The Small Image Commentary says: The prosperity of calmly accepting the regulation is due to receiving the way from above. Zhang Gen explains: To receive the way from above means to accept the regulation without resistance. The fifth line statement says: A pleasant regulation, auspicious, going forward will be praised. The Image Commentary says: The auspiciousness of a pleasant regulation is due to being in the proper position and maintaining the middle. Zhang Gen says: This means he personally practices it and leads by example. The sixth line at the top says: A regulation so strict that it becomes unbearable, although it is upright, it is dangerous, and regret will disappear. Zhang Gen says: Although others cannot bear it, for himself, he commits few mistakes. The Image Commentary says: The danger of a strict regulation while being upright is because its path has been exhausted. Zhang Gen says: This means it is not flexible enough.

兌下巽上。中孚：豚魚吉，利涉大川，利貞。彖曰：中孚，柔在內而剛得中，說而巽，孚乃化也。柔在內故能虛，剛得中故能執信；說而巽，是以不疑於物焉，其化宜矣。豚魚吉，信及豚魚也。其它可知。利涉大川，乘木舟虛也。中孚似之。中孚以利貞，乃應乎天也。變化大興，是謂天徳。象曰：澤上有風，中孚。君子以議獄緩死。宥過無大之謂。

The hexagram Zhongfu has the lower trigram Dui (Lake) and the upper trigram Xun (Wind). The hexagram statement says: When sincerity reaches even pigs and fish, it is auspicious; it is favorable to cross a great river, and favorable to maintain the correct path. The Commentary on the Judgment says: In Zhongfu, the yao of yin is within and the yao of yang is in the center, harmonious and humble, thus sincerity can influence others. Zhang Gen explains: The yao of yin being within means the heart is empty; the yao of yang being in the center means one can grasp sincerity; being harmonious and humble means not being suspected by external things, so influencing others is natural. The Commentary on the Judgment says: The auspiciousness of pigs and fish is because sincerity reaches even pigs and fish. Zhang Gen says: Other things can be inferred similarly. The Commentary on the Judgment says: Favorable to cross a great river is because riding on a hollow wooden boat. Zhang Gen says: The shape of Zhongfu is exactly like this. The Commentary on the Judgment says: Sincere and favorable to maintain the correct path corresponds with the heavenly way. Zhang Gen says: Great transformation arises, which is called heavenly virtue. The Great Image Commentary says: Wind over a lake is Zhongfu. The gentleman takes this as a model, deliberating on lawsuits and leniently handling capital punishment. Zhang Gen says: This is what the Book of Documents says: 'Forgive great offenses,' meaning even great offenses caused by mistakes are treated leniently.

初九，虞吉，有他不燕。象曰：初九虞吉，志未變也。九二，嗚鶴在陰，其子和之；我有好爵，吾與爾靡之。象曰：其子和之，中心願也。身不行道，不行於妻子；其子和之，則其信可知矣，雖欲勿用，其可得乎？六三，得敵，或鼔或罷，或泣或歌。據非其位，有疑於四。象曰：或鼔或罷，位不當也。

The line statement for the first line says: If one measures and considers beforehand, it is auspicious; if there are other concerns, one will not be at peace. The small image commentary says: The first line measures and considers and is auspicious, because its heart has not yet changed. The line statement for the second line says: A crane calls in the shade of a tree, and its young crane responds; I have a good cup of wine, and I wish to share it with you. The image commentary says: The young crane responds, because it is a sincere wish. Zhang Gen explains: If one does not walk the right path, even his wife and children cannot be controlled; now even the young crane comes to respond, then his sincerity is evident; such a person, even if he does not think of doing something himself, can he actually do it? The line statement for the third line says: Meeting an opponent, suddenly beating drums and then stopping, suddenly crying and then singing. Zhang Gen says: It is occupying an improper position, and is doubtful about the fourth line. The small image commentary says: Suddenly beating drums and then stopping, is because the line is in an improper position.

六四，月幾望，馬匹亡，無咎。象曰：馬匹亡，絶類上也。絶類於上一人，此大臣之無朋者也。九五，有孚攣如，無咎。中不虛故未能廣，然無可無不可，故無咎而已。象曰：有孚攣如，位正當也。上九，翰音登于天，貞凶。象曰：翰音登于天，何可長也。此信不足而急人之知者，異乎在陰之鶴矣。

The line statement for the fourth line says: The moon is about to be full but not yet full, and the other horse that was riding with it has run away, there is no fault. The small image commentary says: The horse running away is cutting off from its kind and focusing upward. Zhang Gen explains: Cutting off from one's kind and focusing on the superior person is exactly the way of a minister who does not form factions. The line statement for the fifth line says: With sincerity in the heart and connecting with many people, there is no fault. Zhang Gen says: Its heart is not yet empty, so it cannot be broad; however, since it is indifferent, it can only be said to have no fault. The image commentary says: Having sincerity and connecting with many people is because the line is in the proper position. The line statement for the top line says: The crowing of a chicken reaches the sky, being upright is dangerous. The image commentary says: The crowing of a chicken reaching the sky, how can it last long? Zhang Gen says: This is a person who lacks sincerity but is eager to be known, completely different from the crane calling in the shade of a tree.

艮下震上。小過：亨，利貞，可小事，不可大事，飛鳥遺之音，不宜上，宜下，大吉。權不足故。彖曰：小過，小者過而亨也。小過可耳，非大人所宜。過以利貞，與時行也。不可為常。柔得中，是以小事吉也。剛失位而不中，是以不可大事也。有飛鳥之象焉。飛鳥遺之音，不宜上宜下大吉，上逆而下順也。同於隨矣。象曰：山上有雷，小過。君子以行過乎恭，喪過乎哀，用過乎儉。君子之過如此而已，是過於厚者也，故可以知仁。

The hexagram of Xiao Guo has the lower trigram Gen (Mountain) and the upper trigram Zhen (Thunder). The hexagram statement says: it is smooth, favorable to maintain correctness; it is suitable for small matters, not for great ones; a flying bird leaves a call, it is not suitable to fly upward, but suitable to descend, resulting in great good fortune. Zhang Gen explains: because its power and weight are insufficient. The Commentary on the Judgment says: Xiao Guo means a small thing slightly exceeding the limit but still being smooth. Zhang Gen says: a slight excess is acceptable, but this is not what a great person should do. The Commentary on the Judgment says: exceeding but still maintaining correctness is following the trend of the time. Zhang Gen says: but this cannot be regarded as a regular practice. The Commentary on the Judgment says: the yao of yin is in the middle, so small matters are auspicious; the yao of yang is out of position and not in the middle, so great matters are not suitable. The hexagram contains the image of a flying bird. The bird leaves a call, it is not suitable to fly upward but suitable to descend, hence great good fortune, because upward is against the trend and downward is in harmony with it. Zhang Gen says: this is the same principle as in the hexagram Suí (Following), where "the upper is against and the lower is in harmony." The Great Image says: Thunder on top of a mountain, which is Xiao Guo. The gentleman takes this as a model, being slightly more respectful in his conduct, slightly more sorrowful in mourning, and slightly more frugal in expenditure. Zhang Gen says: the gentleman's "excess" is only to this extent, all leaning toward sincerity, so from here we can see his benevolence.

初六，飛鳥以凶。應於四故。象曰：飛鳥以凶，不可如何也。最在下故。六二，過其祖，遇其妣，不及其君，遇其臣，無咎。象曰：不及其君，臣不可過也。相過謂之過，邂逅謂之遇。小過之時宜下不宜上，故可過其祖，不可過其君也。九三，弗過防之，從或戕之，凶。象曰：從或戕之，凶如何也。妣之與臣何可邂逅，以得位而在中故；至三則雖過有所不可矣，不獨弗過焉，又當防之，弗防而從之，凶斯及之矣，上六亢非所應故也。

The first line statement says: A bird flies upward, thus inviting misfortune. Zhang Gen explains: Because it corresponds with the fourth line. The Small Image Commentary says: The bird invites misfortune, there is no way to avoid it. Zhang Gen says: Because it is at the very bottom. The second line statement says: It passes over the grandfather, meets the grandmother; it cannot reach the sovereign, only meets the minister; there is no mistake. The Image Commentary says: It cannot reach the sovereign, the minister should not surpass the sovereign. Zhang Gen explains: To be out of alignment is called 'passing over,' and to meet by chance is called 'meeting.' When things are small, it is suitable to go down rather than up, so it can pass over the grandfather, but not the sovereign. The third line statement says: Do not surpass it, but rather beware of it; following blindly may lead to being harmed, resulting in misfortune. The Image Commentary says: Being harmed by following, how can the misfortune be avoided? Zhang Gen says: The grandmother and the minister are not something that can meet by chance, and the second line can do so because it is in the proper position and in the center; but by the third line, even a slight passing over is not possible; not only can it not surpass, it should be guarded against; if not guarded against and instead follows, misfortune will come immediately, because the sixth line at the top is lofty and not the true corresponding line of the third line.

九四，無咎，弗過遇之，往厲必戒，勿用永貞。象曰：弗過遇之，位不當也；往厲必戒，終不可長也。雖不當位，然以下應於初，故不可過耳，然亦不可久也。六五，密雲不雨，自我西郊。雷在山上之象。公弋取彼在穴。下而小取庶幾焉，上自應二也。象曰：密雲不雨，已上也。上六，弗遇過之，飛鳥離之，凶。是謂災眚。象曰：弗遇過之，已亢也。已亢矣，雖遇不可，況欲過焉？飛鳥之上必離於網罟。

The fourth line statement says: There is no fault; not crossing over but just encountering it; going forward is dangerous, one must be cautious; one cannot maintain this state for long. The small image commentary says: Not crossing over but just encountering it, is an improper position; going forward is dangerous and one must be cautious, is ultimately not sustainable. Zhang Gen explains: Although the fourth line is in an improper position, it is connected downward with the first line, so it is only not supposed to cross over; however, this state cannot be maintained for too long. The fifth line statement says: Thick clouds but no rain, clouds coming from the western suburbs. Zhang Gen says: This is the image of thunder on a mountain. The line statement says: The king uses a bow with a rope to shoot at the animal hiding in a cave. Zhang Gen says: Taking a little from below is acceptable, because it is originally connected with the second line above. The small image commentary says: Thick clouds but no rain, is the yin energy having risen to the top. The sixth line statement says: Not meeting but forcing to cross over, birds caught in a net, dangerous. Zhang Gen says: This is called natural disaster and human misfortune. The small image commentary says: Not meeting but forcing to cross over, is having reached the extreme of high elevation. Zhang Gen says: Having reached the extreme of high elevation, even wanting to 'meet' is not possible, let alone wanting to 'cross over'? Birds flying upward continuously will certainly crash into the net.

離下坎上。既濟：亨小，利貞，初吉終亂。所以貴夫防微。彖曰：既濟亨，小者亨也。利貞，剛柔正而位當也。初吉，柔得中也。終止則亂，其道窮也。小者皆亨，則上下偷惰之時，故以利貞終止為戒，與率作興事同義。象曰：水在火上，既濟。君子以思患而豫防之。此儆戒無虞之意。

The hexagram of Ji Ji has the lower trigram Li (Fire) and the upper trigram Kan (Water). The hexagram statement says: small matters are smooth, it is favorable to maintain correctness; the beginning is auspicious, but the end leads to confusion. Zhang Gen explains: this is why it emphasizes prevention of small matters. The Commentary on the Judgment says: Ji Ji is smooth, meaning even small matters are smooth. It is favorable to maintain correctness because the strong and the weak each occupy their proper positions and the lines are appropriate. The beginning is auspicious because the yin lines are in the center. However, by the end, stagnation arises and disorder follows, because its path has been exhausted. Zhang Gen says: when even small matters are smooth, this is precisely the time when all levels begin to be careless and slack, so the words 'favorable to maintain correctness' and 'termination' are used as a warning, which is the same intention as the Book of Documents' 'to initiate great undertakings'. The Image Commentary says: water above fire, this is Ji Ji. The gentleman takes it as a model, thinking of possible calamities and being prepared in advance. Zhang Gen says: this is the meaning of the Book of Documents' 'caution without any cause for worry'.

初九，曳其輪，濡其尾，無咎。象曰：曳其輪，義無咎也。既濟之初已如是，況其久乎？此高宗伐方所以至憊，而九五之禴祭所以吉大來也。六二，婦喪其茀，勿逐，七日得。象曰：七日得，以中道也。居既濟之時而中道自守，雖見侵於群枉，必無失矣。九三，高宗伐□方，三年克之，小人勿用。象曰：三年克之，憊也。其憊者，小人好恃其強出以取勝，而不恤國家之患故。

The first line statement says: Holding back the chariot wheels so that it does not move quickly, the fox gets its tail wet, and there is no mistake. The small image commentary says: Holding back the chariot wheels, by nature there is no mistake. Zhang Gen explains: At the beginning of the situation of completion, there is already such caution, and how much more so when it comes to later stages? This is exactly the reason why King Tang of Shang had to campaign against the Gufang people and became exhausted, and why the minor sacrifice of Yu at the fifth line brought great good fortune (the character 'ghost' is missing after 'campaign'). The second line statement says: A woman loses the curtain on the chariot, but there is no need to search for it, for it will be recovered after seven days. The image commentary says: Being recovered after seven days is because of holding to the middle path. Zhang Gen says: When in the state of completion, being able to hold to the middle path, even if attacked by a group of crooked people, there will certainly be no real loss. The third line statement says: King Tang of Shang campaigned against the Gufang people, taking three years to conquer them, and small people should not be trusted (the character 'ghost' is missing after 'campaign'). The image commentary says: Taking three years to conquer is because of exhaustion. Zhang Gen says: The reason for exhaustion is that small people love to rely on their own strength, launching military campaigns only for victory, without considering the country's dangers.

六四，襦有衣袽，終日戒。象曰：終日戒，有所疑也。處坎之下當如是耳。九五，東鄰殺牛，不如西鄰之禴祭，實受其福。象曰：東鄰殺牛，不如西鄰之時也；實受其福，吉大來也。文王之事。上六，濡其首，厲。象曰：濡其首厲，何可久也。此亦飲酒而濡其首，故謂終止則亂。

The fourth line statement says: There is a leak on the boat, so broken clothes and stuffing are used to plug it, and one remains on guard all day. The Small Image Commentary says: Remaining on guard all day, is because there is some doubt in the mind. Zhang Gen explains: Being in the lower part of the Water trigram, it is naturally like this. The fifth line statement says: The eastern neighbor sacrifices cattle, but the western neighbor offers a thin sacrifice of the four seasons, and only the latter truly receives the blessing. The Image Commentary says: The eastern neighbor sacrifices cattle, which is not as good as the western neighbor's sacrifice in accordance with the proper time; truly receiving the blessing is the arrival of great good fortune. Zhang Gen says: This is similar to the kind of thing that King Wen did. The top sixth line statement says: A fox crosses the water and gets its head wet, which is dangerous. The Image Commentary says: Getting the head wet and being in danger, how can it last long? Zhang Gen says: This is also what the top nine of the卦 of Not Yet Completed refers to, which is drinking wine until the head is wet, so the hexagram statement says 'termination leads to disorder'.