B贲n (Brightness)

賁，變也，文飾之貌。賁，文飾也。離為日，日，天文也。艮為石，石，地文也。天文在下，地文在上，天地之文交相飾成賁者也。猶人君以剛柔仁義之道，飾成其徳也。剛柔雜，仁義合，然後嘉會禮通，故亨也。

"Ben" signifies transformation and represents the appearance of ornamentation; "Ben" is also ornamentation. This hexagram has the trigram Li (Fire) below and Gen (Mountain) above: Li represents the sun, which belongs to the celestial brilliance; Gen represents the stone, which belongs to the terrestrial brilliance. Celestial brilliance is below, terrestrial brilliance is above, and the two kinds of brilliance from heaven and earth intermingle and embellish each other, thus forming "Ben." This is like a ruler using the principles of firmness and flexibility, benevolence and righteousness to cultivate and perfect his virtue. Firmness and flexibility blend together, benevolence and righteousness combine, and then the harmonious meeting of beauty and propriety can be practiced, hence the hexagram statement says "smooth."

卦互體坎艮，艮止於上，坎險於下，夾震在中，故不利大行，小有所之則可矣。折獄。折，斷也。初九，舎輿而徒。

Considering the mutual relations of the lines, the second to fourth lines form the trigram Kan (Water), and the third to fifth lines form the trigram Gen (Mountain). Gen is above, blocking the way, while Kan is below, indicating danger and difficulty. In between is Zhen (Thunder). There is obstruction above and danger below, so it is not favorable for great endeavors. However, for minor movements, it is still acceptable—this is why the Hexagram Statement says "favorable for a minor journey." The "fold" in the Image Commentary "no one dares to decide cases" refers to judgment. The line statement for the first line, "abandoning the carriage and walking on foot," means giving up the carriage and walking on foot.

六四，賁如燔如。六四，巽爻也，有應於初九，欲自飾以適初，既進退未定，故燔如也。白馬翰如，謂九三位在辰，得巽氣為白馬。翰，猶乾也。見六四適初未定，欲乾而有之。翰，白也。

The line statement for the fourth line in the common version reads "Beren pu ru," while Zheng Xuan's version reads "Fan ru." The fourth line is the Xun line, which corresponds with the first line's Nine. It wants to refine itself and approach the first line, but has not yet decided to move forward or backward, hence it is said "Fan ru." "Bai ma han ru": Zheng Xuan explains it using the concept of爻辰— the爻辰 of the third line is "Chen," which is in the position of Xun, and Xun's color is white, hence "white horse." "Han" is equivalent to "Gan," meaning to seek or strive for: the third line's Nine sees the fourth line's Six wanting to approach the first line but not yet decided, so it wants to strive for and possess her. "Han" is also interpreted as white.

陰氣侵陽，上至於五，萬物零落，故謂之剝也。五陰一陽，小人極盛，君子不可有所之，故不利有攸往也。

Yin energy invades Yang energy, rising all the way to the fifth line, causing all things to wither and decay, hence the name of the hexagram is "Splitting Apart." The entire hexagram has five Yin lines and only one Yang line, indicating that the power of the petty person has reached its peak, and the gentleman should not take any action, hence the hexagram statement says "It is not advantageous to go on a journey." Zheng Xuan here refers to the concept of the twelve hexagrams governing the waxing and waning of Yin and Yang. The hexagram "Splitting Apart" corresponds to the ninth month of the lunar calendar, which is precisely the time when all things wither away.

六二，剝床以辨。足上稱辨，謂近膝之下，屈則相近，申則相逺，故謂之辨。辨，分也。蔑，輕慢。六四，切近災也。切，急也。小人剝廬，小人傲很，當剝徹廬舎而去。

The Line Statement for the Second Line, "Six Two," says, "Peeling the bed at the 'bian'": the part above the foot is called "bian," referring to the area near the lower part of the knee. When bent, the upper and lower parts come close together; when straightened, they move apart, hence the term "bian," meaning separation. The word "mie" in "mie zhen xiong" means to look down upon or treat with contempt. The Image Commentary for the Fourth Line, "Six Four," says, "It is urgent and close to disaster": "que" means urgent. The Line Statement for the Top Nine, "Xiao Ren Pei Lu," says, "The petty person is arrogant and fierce, and should have their dwelling destroyed and them depart."

復，反也，還也。陰氣侵陽，陽失其位，至此始還，反起於初，故謂之復。陽，君象。君失國而還反，道徳更興也。

"Fu" means return and restoration. When yin energy invades and suppresses yang energy, yang loses its position. At this hexagram, yang begins to return and re-emerges from the first line, hence the name "Fu." Yang represents the ruler. When the sovereign loses the state and returns, virtue is renewed. According to the theory of the waxing and waning hexagrams, "Fu" corresponds to the eleventh month of the lunar calendar, when one yang line returns to the lower position.

商旅不行。資貨而行曰商，旅客也。初九，無祗悔。祗，病也。六三，卑復。六五，中以自考。考，成也。上六，有災眚。異自內生曰眚，自外曰祥，害物曰災。

The Image Commentary says, "Commerce does not proceed": Commerce refers to those who trade goods and travel, and "traveler" refers to a traveler. The Line Statement of the initial line "There is no great regret": "Zhi" means illness. The Line Statement of the third line in the common version reads "frequent repetition," while Zheng's version reads "low repetition." The Image Commentary of the fifth line "centered to examine oneself": "Kao" means accomplishment. The Line Statement of the top line "there is disaster and strange occurrences": Strange occurrences that arise internally are called "Sheng," those that come from outside are called "Xiang," and things that harm all things are called "Zai." These three have different origins, and Zheng Xuan distinguishes them carefully, and they should not be confused.

妄，猶望，謂無所希望也。佑，助也。六二，不菑畬。一歲曰菑，二歲曰新田，三歲曰畬。

In the hexagram "Wu Wang," the character "wang" is equivalent to "wang" meaning hope. It signifies having no expectations or aspirations. The "Commentary on the Judgment" states that "Heaven's mandate does not assist," where "zhu" means to help. The line statement for the second line, "bu zi yu," refers to the first year of newly cultivated land called "zi," the second year called "xin tian," and the third year called "yu." Not engaging in the labor of cultivating the "zi" land but expecting ready-made "yu" land is precisely the opposite of "having no hopes," representing greedy desire.

日新絶句，其徳連下句。良馬逐。逐，兩馬走也。日閒輿衛，日習車徒。自九三至上九，有頥象，居外，是不家食而養賢。

The Commentary on the Judgment says, "Strong and firm, steadfast and radiant, the sun renews its virtue." Zheng Xuan divided the sentence, taking "day new" as a complete sentence and "its virtue" as continuing into the next. The line statement for the third line, "A good horse is chasing," refers to two horses running side by side. "Daily practice of chariot and infantry" means daily training in military maneuvers. From the third line to the top line, when these lines are considered together, they form the image of the Hexagram of Nourishment. The virtuous person is located outside the hexagram, which corresponds to the hexagram statement "Not eating at home is auspicious," meaning the virtuous person is not self-sustaining but is supported by the state.

六四，童牛之梏，元吉。巽為木，互體震，震為牛之足，足在艮體之中。艮為手持木以就足，是施梏。鄭志泠剛問：蒙初六注云，木在足曰桎，在手曰梏。今大畜六四施桎於足，不審桎梏手足定有別否。答曰：牛無手，故以足言之。

The line statement of the fourth line, "A calf is bound with a wooden restraint, originally auspicious," is explained as follows: The trigram Xun (Wind) represents wood. In this hexagram, the second to fourth lines form the trigram Zhen (Thunder), which represents the foot of a cow. The foot is within the trigram Gen (Mountain), which represents the hand. The hand holds a piece of wood and places it on the foot, which is the act of applying a restraint. In the "Zheng Zhì," there is a recorded dialogue: A disciple named Ling Gang asked — the commentary on the first line of the "Meng" hexagram says, "Wood on the foot is called a foot restraint, and wood on the hand is called a hand restraint." Now, in the fourth line of the "Da Xu" hexagram, the restraint is clearly applied to the foot. So, is the distinction between foot restraint and hand restraint always fixed as such? Zheng Xuan answered: A cow has no hands, so it can only be discussed in terms of the foot.

六五，豶豕之牙。牙讀為互。上九，艮為手，手上肩也。乾為首，首肩之間，荷物處。乾為天，艮為徑路，天衢象也。

The line statement for the fifth line, "Yan Shi Zhi Ya" (The Teeth of a Castrated Pig), explains that "Ya" is read as "Hu," referring to the crossbar of a wooden enclosure used to tether pigs, not teeth. The line statement for the top line, "He Tian Zhi Qu" (What Heavenly Path?), explains that Gen represents the hand, and the area above the hand is the shoulder; Qian represents the head, and the area between the head and the shoulder is where one carries objects, so the text uses the character "He" (to carry). Qian represents Heaven, and Gen represents a small path; together they form the imagery of "Tian Qu" (Heavenly Path).

朶動也。頥者，口車輔之名也。震動於下，艮止於上，口車動而上，因輔嚼物以養人，故謂之頥。頥，養也。能行養則其幹事，故吉矣。

The first line of the Hexagram "Yi" (Nourishing) is "Du Yi," where "Du" is a verb meaning to open. "Yi" refers to the structure formed by the mouth and the jawbone. This hexagram has Zhen (Thunder) below and Gen (Mountain) above. Zhen represents movement at the bottom, while Gen represents stillness at the top. The mouth opens upward, using the jawbone to chew food and nourish people, hence the name "Yi," which means nourishing. Nourishing is the essence of this hexagram. Being able to nourish others is sufficient to undertake responsibilities, thus it is auspicious.

二五離爻，皆得中，離為目，觀象也。觀頥，觀其養賢與不肖也。頥中有物者，口實。自二至五，有二坤，坤載養物，而人所食之物皆存焉。觀其求可食之物，則貪亷之情可別也。

Six two and six five are both lines of Li, and both occupy the central position. Li represents the eye, so there is an image of observation. The phrase "gazing at the nourishment" refers to looking at what he is nurturing, whether it is a virtuous person or an unworthy one. "Nourishment within the mouth" refers to the food actually in the mouth. From line two to line five, there are two lines of Kun contained within, which can carry and nourish all things. What a person eats is contained within Kun. By observing what he seeks to take, one can discern whether his nature is greedy or upright.

九二，枯楊生荑。枯音姑，謂無姑，山榆；荑，木更生，音夷，謂山榆之實。以丈夫年過娶二十之女，老婦年過嫁於三十之男，皆得其子。

The Line Statement of the Second Line, "Nine in the Second," says: "Withered elm sprouts new shoots." The character "枯" is pronounced like "gū," meaning "without gū," referring to the mountain elm tree. "荑" refers to the tree regenerating and sprouting new growth, pronounced like "yí," here indicating the fruit of the mountain elm. Zheng Xuan interprets this to mean marriage: a man past his marriageable age who marries a woman of twenty, or an old woman past her marriageable age who marries a man of thirty, can still have children—just as a withered mountain elm can still bear fruit again.

六三，檢且枕。木在手曰檢，木在首曰枕。六四，尊酒，簋貳，用缶，納約自牖。六四上承九五，又互體在震，上爻辰在丑，丑上值斗，可以斟之象。斗上有建星，建星之形似簋。貳，副也。建星上有弁星，弁星之形又如缶。

The third line statement in the commonly transmitted version reads "danger and pillow," while Zheng Xuan's version reads "check and pillow." A wooden punishment tool applied to the hand is called "check," and one applied to the head is called "pillow." The fourth line statement says, "Respectful wine, two bowls, using a jar, accepting agreements through the window." The fourth line is above the fifth line, and its interacting structure is in the center of Zhen. The yao chen of this line is "Chou," which is directly opposite the Dipper mansion in the twenty-eight constellations. The Dipper resembles a ladle, which is a symbolic image for pouring wine. Above the Dipper is Jian star, which resembles a "gu" used for holding millet and grains. "Er" means a secondary or complementary item. Above Jian star is Bian star, which resembles a "fou," a type of jar. Zheng Xuan matched the wine and food vessels in the line statement with celestial phenomena, relying entirely on the concept of yao chen.

天子大臣以王命出□諸侯，主國尊於簋副，設元酒而用缶也。九五，祗既平。祗當為坻，小邱也。上六，繋，拘也。爻辰在己，巳為虵，虵之蟠屈似徽纆也。

The royal envoy of the Son of Heaven carried out a mission on the king's orders to the territory of a feudal lord. The host country, which had been invited, set up a secondary vessel in addition to the gui, and placed "yuanjiu" (plain water) in it, using a clay jar to hold it — this is exactly the ritual described in the line statement "Respectfully offering wine, gui, and a secondary vessel in a jar." The line statement of the ninth line in the fifth position, "Zhi ji ping," should be read as "Chi ji ping," where "Chi" refers to a small hill in the water. The line statement of the sixth line at the top, "Xi yong hui mo," refers to being bound. The yao chen (trigram position) of this line is "Si," which corresponds to the snake. The coiled and entangled appearance of the snake is exactly like the rope "hui mo."

三五互體，艮又與震同體，艮為門闕，於木為多節，震之所為，有叢拘之類。門闕之內有叢木、多節之木，是天子外朝左右九棘之象也。外朝者，所以詢事之處也。左嘉石平罷民焉，右肺石達窮民焉。罷民，邪惡之民也。

Now looking at the mutual trigrams: the lines from three to five form the trigram Gen, which is also the same as Zhen. Gen represents a gate or threshold; in the context of plants, it signifies a tree with many knots. Zhen produces things such as clusters of plants that are confined or restricted. A gate or threshold with clusters of trees and trees with many knots is exactly the symbolic representation of the nine thorny trees planted on each side of the outer court of the Son of Heaven. The outer court is the place where the sovereign consults on state affairs. On the left side, there is a 'Jia Shi' used to correct the wicked; on the right side, there is a 'Fei Shi' used to allow the oppressed to voice their grievances. 'Bamin' refers to the wicked and evil people.

上六乘陽，有邪惡之罪，故縛約徽墨，置于叢棘，而後公卿以下議之。其害人者置之圜土，而施職事焉，以明刑恥之。能復者，上罪三年而赦，中罪二年而赦，下罪一年而赦。不得者，不自思以得正道，終不自改而出圜土者殺，故凶。

The Sixth at the Top uses a yin line to overstep a yang line, carrying the guilt of wrongdoing, thus being bound with ropes and placed among brambles. Then officials from the marquises down jointly deliberate his crime. Those who harm others are imprisoned in the 'round earth' which is the prison, assigned labor, and subjected to clear punishments to make them ashamed. Those who repent and return to the righteous path: serious crimes are imprisoned for three years and then pardoned, medium crimes for two years, and minor crimes for one year. Those who do not repent, refusing to reflect and seek the right path, and persistently escaping from the prison, are all executed. Therefore, the line statement says 'misfortune.' The entire passage, Zheng Xuan fully implements the meaning of the line by referring to the old regulations of the 'Morning Officials' and 'Prison Officer' in the 'Rites of Zhou: Autumn Officials.'

明兩作離。作，起也。九三，不擊缶而歌。艮爻也，位在丑，丑上值弁星，弁星似缶。詩云：坎其擊缶。則樂器亦有缶。麗王公也。

The Image Commentary of the Hexagram Li says, "Light appears in dual form," meaning "to appear" refers to arising, indicating that the sun rises in two successive phases to form the bright illumination of Li. The third line of the hexagram says, "Not drumming on a jar and singing." The third line is the Gèn line, whose stem-branch is "Chǒu," and above Chǒu is the star Biān, which resembles a jar. The Book of Songs, Chen Wind, Wanqiu says, "Kan, striking the jar," showing that the jar is also a musical instrument. Therefore, the line statement uses it together with "singing." The Commentary on the Judgment says, "Attached to the king and duke," meaning the sun and moon are attached to heaven, just as subjects are attached to the king and duke.

九四，突如其來如。震為長子，爻失正，又互體兌，兌為附決。子居明法之家而無正，何以自繼其君父之志也。突如，震之失正，不知其所如。又為巽，巽為進退，不知所従，不孝之罪，五刑莫大焉。得用議貴之辟刑之，莫如所犯之罪。焚如，殺其親之刑。死如，殺人之刑也。棄如，流宥之刑。

The line statement for the fourth line, "Suddenly coming like this," says: The trigram Zhen represents the eldest son, but this line is in an improper position, and the interacting trigrams form Dui, which signifies attachment and decisiveness. A son in a family that values righteousness but himself not upright, by what right can he inherit the father's aspirations? The term "suddenly coming" precisely reflects the disorder of Zhen, not knowing where to go. The interacting trigrams also include Xun, which signifies movement and hesitation, leading to indecision and lack of direction. The crime of filial impiety is the gravest among the five punishments. Although one might invoke the principle of "discussing the noble" to reduce the punishment, it still cannot outweigh the crime committed. "Furnace-like" refers to the fire punishment for killing one's parents; "death-like" refers to the death penalty for murder; "abandonment-like" refers to exile or leniency. Zheng Xuan interpreted all three phrases as names of punishments, which is quite different from the interpretation focusing on the rise and decline of phenomena.

咸，感也。艮為山，兌為澤。山氣下，澤氣上，二氣通而相應，以生萬物，故曰咸也。其於人也，嘉會禮通，和順於義，幹事能正，三十之男有此三徳，以下二十之女，正而相親，說娶之則吉也。

"The hexagram 'Xian' signifies response. This hexagram has Gen below and Dui above: Gen represents mountain, Dui represents marsh. The mountain's energy descends, and the marsh's energy ascends, the two energies meet and correspond with each other, thus generating all things. Therefore, the hexagram is named 'Xian'. Applied to human relationships: a meeting of beauty and propriety, with rites and norms in place, harmonious and in accordance with righteousness, and conduct that remains upright. A man of thirty years old who possesses these three virtues may approach a woman of twenty, and if they are united in righteousness, they will marry happily, which is auspicious."

初六，拇，足大指也。六二，腓，膊腸也。九五，脢，背脊肉也。上六，媵，口說也。媵，送也。咸道極薄，徒送口舌，言語相感而已，不復有志於其間。

The Line Statement for the first line, "初六" (Six at the Beginning), says "咸其拇" (the toe is affected). "拇" refers to the big toe. The Line Statement for the second line, "六二" (Six in the Second), says "咸其腓" (the calf is affected). "腓" refers to the calf muscle. The Line Statement for the fifth line, "九五" (Nine in the Fifth), says "咸其脢" (the back is affected). "脢" refers to the flesh on the back. The Line Statement for the sixth line, "上六" (Six at the Top), says "咸其辅颊舌" (the cheek and tongue are affected). The Zheng Xuan version reads "媵" (to convey), which means verbal expression, originally meaning to transmit. The principle of mutualsympathetic response (response or influence) has reached its most superficial level, leaving only verbal communication to express mutual influence, with no genuine sincerity between people. Zheng Xuan traces the six lines from the toes upward through the body, matching each line to a part of the human body from bottom to top.

恆，久也。巽為風，震為雷，雷風相須而養物，猶長女承長男，夫婦同心而成家，久長之道也。夫婦以嘉會禮通，故無咎，其能和順幹事，所行而善矣。

"The Hexagram of Perseverance" signifies constancy. This hexagram has Xun below and Zhen above: Xun represents wind, Zhen represents thunder. Thunder and wind depend on each other and nurture all things, just as the eldest daughter serves the eldest son, and husband and wife work together to form a family, which is the way of constancy. Husband and wife meet in a beautiful union, and propriety is practiced, so there is no fault. They are harmonious and capable of action, so whatever they do is good.

初六，浚恆。九三，或承之羞。巽為進退，不恆其徳之象。又互體兌，兌為毀折，後將有羞辱也。上六，振恆。振，搖落也。

The Line Statement for the first line, "JUN HENG," signifies seeking lasting constancy from the very beginning. The Line Statement for the third line, "HU CHENG ZHI XIU," indicates instability in movement, reflecting the nature of "BUT HENG ITS DE," as the trigram Xun represents indecisiveness; this hexagram also forms the trigram Dui in its interacting trigrams, and Dui signifies destruction, hence leading to disgrace later. The Line Statement for the top line, "ZHEN HENG," means shaking and shedding off, indicating that the path of constancy is shaken and dispersed.

遯，逃去之名也。艮為門闕，乾有健徳，互體有巽，巽為進退。君子出門，行有進退，逃去之象。

"遁" is the name of the hexagram representing retreat and withdrawal. This hexagram has the lower trigram Gèn (Mountain) and the upper trigram Qián (Heaven): Gèn represents a gate or threshold, and Qián embodies the virtue of firmness and strength. The lines two through four form the trigram Xùn (Wind), which governs movement and retreat. The gentleman steps out from the gate, and in his actions there is both advancement and retreat, which is precisely the symbolic representation of retreat and withdrawal. According to the theory of the changing hexagrams, "遁" corresponds to the sixth month of the lunar calendar, when two yin lines are gradually increasing.

二五得位而有應，是用正道得禮見召聘，始仕他國，當尚謙。謙，小其和順之道，居小官，乾小事，其進以漸，則逺妬忌之害。昔陳敬仲奔齊辭卿是也。九三，憊，困也。九四，否，塞也，備鄙反。

Nine Two and Nine Five each hold their proper positions and correspond with each other, indicating that they are following the right path, serving through proper and courteous appointments. When first entering service in another country, one should value humility and retreat. Humility means lowering oneself, taking a low position, handling minor matters, and gradually advancing, thus avoiding the harm caused by others' jealousy. In the past, Chen Jingzhong fled to the state of Qi, and Duke Huan of Qi wanted to appoint him as a minister, but he declined, which exemplifies this principle. The "exhausted" in the Image Commentary for Nine Three indicates hardship. The "否" in Nine Four means blockage, with the reverse phonetic annotation "bei bi fan."

壯，氣力浸強之名。九三，累其角。六五，喪羊于易，音亦，謂佼易也。上六，不祥也。祥，善也。

"Zhuang" refers to the name of increasing strength. According to the message hexagrams, it corresponds to the second month of the lunar calendar, when four yang lines advance upward. The line statement of nine in the third line says, "A ram collides against a fence, its horns entangled," with the Zheng version reading "its horns burdened." This describes the ram's horns being caught in the fence. The line statement of six in the fifth line says, "Losing a sheep in ease," where "easy" is read as "yi," meaning carelessness and simplicity. It indicates that the sheep was lost due to negligence. The image commentary of the top six line says, "It is not auspicious," where "auspicious" refers to good fortune, indicating an inability to attain a favorable ending.

康侯。康，尊也，廣也。晝日三接，音捷。接，勝也。蕃庶，蕃，發袁反；庶，止奢反，謂蕃遮禽也。明出地上，晉。地雖生萬物，日出於上，其功乃著，故君子法之，而以明自照其徳。

The Hexagram Statement says, "The well-established prince receives a gift of many horses, and wins three times in one day." "Kang" means honor and vastness, so "Kang Hou" refers to a prince who holds a high position and possesses a wide territory. The term "san jie" (three times) is pronounced like "jie," meaning victory, indicating that he achieved victory three times in one day. The words "fan shu" are explained by Zheng Xuan as "fan zhe qin shou," meaning enclosures for hunting animals. The Image Commentary says, "The sun rises above the earth, symbolizing progress." Although the earth nurtures all things, the sun's function becomes evident only when it rises above the earth; thus, the gentleman should emulate this, using his own virtue of illumination to examine himself.

初六，摧如，讀如南山崔崔之崔。六二，愁如，愁，子小反，變色貌。九四，鼫鼠。詩云：碩鼠碩鼠，無食我黍。謂大鼠也。六五，矢得勿恤。

The Line Statement of the first line, "Initial Six" (初六), says "晋如摧如": "摧" is pronounced like "崔" in "南山崔崔" from the Book of Songs, meaning high and steep, not indicating collapse. The Line Statement of the second line, "Six in the Second" (六二), says "晋如愁如": "愁" is pronounced with the reverse-slicing method as "子小反," referring to a change in facial expression. The Line Statement of the fourth line, "Nine in the Fourth" (九四), says "晋如鼫鼠": The Book of Songs, Wei Wind, mentions "硕鼠硕鼠, 无食我黍," indicating that "鼫鼠" refers to a large rat. The Line Statement of the fifth line, "Six in the Fifth" (六五), is commonly written as "失得勿恤" in the standard version, but in the Zheng version it is written as "矢得勿恤."

夷，傷也。日出地上，其明乃光，至其入也，明則傷矣，故謂之明夷。日之明傷，猶聖人君子有明徳而遭亂世，抑在下位，則宜自艱無干事政，以避小人之害也。文王似之，箕子似之。拯，承也。

"Yi" means injury. The sun appears above the earth, its light illuminating all directions; but when the sun sets in the west, its light is injured, hence the name of the hexagram is "Ming Yi" (Light Injury). When the light is injured, it is like a sage or gentleman possessing bright virtue but encountering a chaotic world, being suppressed in a lower position. In such a case, one should remain steadfast and virtuous, avoiding involvement in politics in order to escape the persecution of petty men. King Wen of the Zhou dynasty was exactly such a person, as was Ji Zi. The "zhi" in the "Commentary on the Judgment" "Yong zhang ma zhuang" means to follow.

六二，明夷，睇於左股。旁視為睇。六二辰在酉，酉是西方，又下體離，離為目。九三體在震，震東方；九三又在辰，辰得巽氣為股。此謂六二有明徳，欲承九三，故云睇於左股。

In the common version, the line statement for the second line says, "The bright one is darkened, darkened on the left thigh," while Zheng Xuan's version reads, "Looking sideways at the left thigh." Looking sideways is called "dī." Zheng Xuan explains the line statement by matching the yao chen with the trigram image. The second line is a yin line in the second position, and the yao chen is in "you," which belongs to the west; the lower trigram is li, which represents the eye, so there is an image of looking sideways. The yao body of the third line is in zhen, which belongs to the east; the third line is a yang line in the third position, and the yao chen is in "chen," which receives the qi of xun, and xun represents the thigh. This means that the second line possesses bright virtue and wishes to serve the third line, so the text says, "Looking sideways at the left thigh."

初九，閒，習也。九三，嗃嗃，苦熱之意。嘻嘻，驕佚喜笑之意。九五，假，登也。六二，中饋，酒食也。

Initial Nine Line Statement: "Xian you jia" means "to prepare for the family." "Xian" refers to practice, meaning to prepare in advance and establish family rules beforehand. Nine in the Third Line: "Jia ren he he" means "the family is harsh and hot," describing overly strict and harsh family management; the same line "Fu zi xi xi" has "xi xi" meaning laughter without restraint, indicating indulgence and carefree behavior. Nine in the Fifth Line: "Wang jia you jia" means "the king comes to the family." "Jia" means to ascend, referring to the king's arrival. Six in the Second Line: "Zai zhong kuì" means "to manage the household provisions," referring to the preparation of food and drink within the family.

睽，乖也。火欲上，澤欲下，猶人同居而志異也，故謂之睽。二五相應，君陰臣陽，君而應臣，故小事吉。睽音圭。六三，其牛挈。牛角皆踴曰挈。

The hexagram "Kui" means to be estranged or to go against each other. This hexagram has the trigram Dui (Lake) below and Li (Fire) above: fire tends to rise upward, while the lake tends to flow downward. It is like people living in the same place but having different aspirations, hence the name "Kui." The line six two and six five correspond to each other, but according to their positions, the yin line is in the position of the ruler and the yang line is in the position of the subject. The ruler is responding to the subject, so the hexagram statement only says "small matters are auspicious." The pronunciation of "Kui" is the same as "Gui." The line statement for the third line says "its ox is stuck," and in the Zheng version it is written as "its ox is lifted." When both ox horns are raised upward, it is called "qie."

往得中也。中，和也。初六，宜，待時也。六四，往蹇來連。連如字，遲久之意。

The Commentary on the Judgment says, "Going and attaining the middle way": here, "middle" refers to harmony, meaning that going forward and attaining the way of harmony. The Image Commentary of the First Line says, "It is appropriate to wait," which Zheng Xuan explains as meaning one should wait for the right time and not act rashly. The Line Statement of the Fourth Line says, "Going is difficult, coming is delayed": "delayed" is read according to the original character, meaning slow and prolonged, indicating that going is difficult and returning is also obstructed and delayed.

百果草木皆甲宅。木實曰果。皆讀如人倦之解，解謂坼。呼呼，火亞反。皮曰甲，根曰宅。宅，居也。

The Image Commentary says, "All fruits and plants are in the state of 'jia zhai'": the fruit of trees is called "guo." "Jie" (i.e., "jia") is read like the "jie" in "ren juan zhi jie," meaning to split open; "jie" refers to the splitting of the seed coat and the sprouting of the plant. The next line, "huhu, huoya fan," has already been corrupted in the original text, so it can only be transcribed as is, without conjecture. The hard outer shell is called "jia," and the root below is called "zai"; "zai" means dwelling, referring to the place where the root resides.

艮為山，兌為澤，互體坤，坤為地。山在地上，澤在地下，澤以自損，増山之髙也。猶諸侯損其國之富，以貢獻於天子，故謂之損矣。

The hexagram is composed of the lower trigram Dui (Lake) and the upper trigram Gen (Mountain). Gen represents mountain, and Dui represents lake. The second to fourth lines form an interacting trigram of Kun (Earth). Kun represents earth. The mountain is above the earth, and the lake is below the earth. The lake diminishes itself, thereby raising the height of the mountain. This is like a feudal lord reducing his own wealth to present it as tribute to the Son of Heaven. Therefore, the hexagram is named 'Loss'.

二簋可用享。四以簋進黍稷於神也。初與二直其四與五承上，故用二簋。四，巽爻也，巽為木。五，離爻也，離為日。日體圜，木器而圜，簋象也。

The Hexagram Statement says, "Two ritual bowls may be used for sacrifice." This refers to using two bowls to hold millet and rice for offerings to the spirits. The first line and the second line are opposite the fourth line, and the fourth and fifth lines are above the position of honor, hence only two bowls are used. In terms of the lines: the sixth line in the fourth position is the line of Xun, which represents wood; the sixth line in the fifth position is the line of Li, which represents the sun, and the sun is round. Using wooden materials to make round vessels corresponds to the image of the "bowls." Zheng Xuan deduces both the material and shape of the ritual vessels from the hexagram imagery.

六五，十朋之龜。案爾雅云，十朋之龜者：一曰神龜，二曰靈龜，三曰攝龜，四曰寶龜，五曰文龜，六曰筮龜，七曰山龜，八曰澤龜，九曰水龜，十曰火龜。懲忿懫欲。徵，猶清也。懫，止也。

The Line Statement of the Fifth Line (Six in the Fifth) says, "Ten kinds of turtles." According to the Shuowen, the ten kinds of turtles are: one called the divine turtle, two the spiritual turtle, three the controlling turtle, four the precious turtle, five the literary turtle, six the divining turtle, seven the mountain turtle, eight the marsh turtle, nine the water turtle, and ten the fire turtle. This shows that "ten kinds" does not refer to ten strings of shells, but rather to ten categories of turtles. The Image Commentary in the standard version reads "eliminate anger and suppress desire," while the Zheng version reads "clear anger and stop desire." "Clear" is equivalent to "eliminate," and "stop" means to cease.

陰陽之義，陽稱為君，陰為臣。今震一陽二陰，臣多於君矣。而四體巽之不應初，是天子損其所有以下諸侯也。人君之道以益下為徳，故謂之益也。

In terms of the distinction between yin and yang, yang is called the sovereign, and yin is called the minister. Now, the lower trigram Zhen consists of one yang line and two yin lines, meaning that the ministers outnumber the sovereign. Moreover, the fourth line of the upper trigram Xun does not correspond with the first line of Zhen. This precisely indicates that the sovereign reduces his own resources and gives them to the ministers. The principle of ruling as a sovereign is to increase the resources of those below as a virtue. Therefore, the name of this hexagram is "Yi" — this forms a contrast with the hexagram "Sun," which represents reducing from below to benefit above.

震為雷，巽為風，雷動風行，二者相成。猶人君出教令，臣奉行之，故利有攸往，利涉大川矣。

Zhen represents thunder, Xun represents wind. When thunder moves, wind follows, and the two complement each other. This is like a ruler issuing orders and ministers carrying them out, with superior and inferior working together. Therefore, the Hexagram Statement says, "It is advantageous to go somewhere, and advantageous to cross a great river." The image of thunder and wind interacting symbolizes the smooth passage of commands.