The Hexagram of the Return of the Wife

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。歸妹，人之終始也。說以動，所歸妹也。征凶，位不當也。無攸利，柔乘剛也。

The lower trigram is Dui (Lake) and the upper trigram is Zhen (Thunder), forming the hexagram of Guimei (Following the Bride). The hexagram Guimei says: Going forward brings danger; there is nothing favorable. The Commentary on the Judgment says: A young maiden marrying is a great principle in the relationship between heaven and earth. When heaven and earth do not interact with each other, all things cannot flourish. The marriage of a young maiden relates to the end and beginning of human relationships. Acting due to joy, the maiden is being given away. Going forward brings danger because the lines are not appropriate. There is nothing favorable because the yin is overpowering the yang.

少女之窮也，無所往而歸其長陽。女說其有歸，而往也。男說其有家，而娶也。有生化之義焉，不交則無終也。故少配長，說以與動，有終而自此始也。少陰失位以求合，人斯賊之矣。不足以相久，徵其凶哉。柔得中，眾之歸也。陰雖從陽，陽下其陰，失其位也。柔制其剛也。豈人倫之序哉，不足以獨化也。故無攸利。至於終，存乎生化之大義焉。

When a young woman reaches a point of no return, with nowhere to go, she turns to the older yang. A woman is happy because she has a place to return to, so she marries; a man is happy because he has a wife, so he marries her. This contains the meaning of nurturing and generating life. Without the union of men and women, human relationships would not be established. Therefore, the young woman is paired with the older man, and because of joy, she follows him. The beginning and end of life are thus generated. However, if a young yin is not in its proper position but urgently seeks union, people will therefore despise and harm her; such a union is not lasting and leads to danger. The six in the fifth is a yin that is in the center, and is the place where all people turn. Although yin should follow yang, here yang is below yin, and the position is reversed, becoming yin controlling yang. How can this be in accordance with the order of human relationships? Relying on only one side is insufficient to generate all things, so there is no benefit. However, in the end, it preserves the great meaning of nurturing and generating life.

象曰：澤上有雷，歸妹。君子以永終知敝。澤之濡雷，震於其上，雨微而雷震。雖不當於大，亦相歸之物也。無歸也，斯敝之矣。君子知其敝，無所往，故歸而永終也。

The Image Commentary says: There is thunder above the marsh, which is the hexagram of归妹. The superior person uses this to seek a lasting conclusion and foresee the hidden faults. The marsh water moistens below, while thunder shakes above; the rain is light but the thunder is loud. Though this combination is not grand, it is still a pair that belongs to each other. If there is no belonging, there will be decline and ruin. The superior person understands this hidden fault, knowing that the young maiden has nowhere to go, so he marries her off, thus seeking a lasting conclusion.

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。無所往歸之矣。初說而後動也，何不可乎。故?娣雖不足行，茍能徵，則吉。《周禮》曰：歸，以恆者也。柔而隨剛，吉相承也。歸妹相終，非情，故以禮歸之。

Initial Nine, the young maiden is given in marriage as a secondary wife, like a lame person who can still walk, which is auspicious. The Image Commentary says: marrying as a secondary wife is to take the quality of upholding the constant way; a lame person can still walk, and auspiciousness comes from being able to assist and serve. The maiden has nowhere else to go, so she must be married off like this. Initial Nine first feels joy and then takes action, so what is there that cannot be done? Therefore, although the secondary wife is not capable of acting independently, as long as she is willing to go, it is auspicious. The Rites of Zhou speak of a woman's marriage, which is precisely about upholding the constant way. Beingyin softness and following the yang, auspiciousness comes from being able to assist and serve. A maiden marrying and being able to remain faithful is not due to personal affection, so she should be married according to the rites.

九二，眇能視，利幽人之貞。象曰：利幽人之貞，未變常也。剛居內而應，柔之制也。道之反，不足以為明也。眇而視者矣。自守其幽，不變其常，雖利也。豈娶之道哉。

Nine in the Second, although one eye is blind, can still see, benefiting those who remain in quiet self-preservation and uphold the correct path. The Image Commentary says: It is beneficial for the secluded person to uphold the correct path because the established way has not yet changed. Nine in the Second, being yang and residing in the inner trigram, corresponds with Six in the Fifth, yet is instead restrained by the yin and soft. This is the reversal of the correct path, insufficient to be called clear-sighted, only comparable to one eye being blind yet still able to see. It maintains its quiet position without altering the established way, which is indeed advantageous, but how can this be considered the normal way of marriage?

六三，歸妹以須，反歸以娣。象曰：歸妹以須，未當也。夫以不敵，將配以仁者，遽而行之不能終也。故待其所從道極，相說而來，歸以娣可也。未當故也。

Six Three, the young maiden wishes to marry but must wait for the right time, so she returns to be a secondary bride. The Image Commentary says: marrying but needing to wait is because her position is not appropriate. Her status is not suitable for the other party, yet she wishes to marry the virtuous gentleman. Rushing into marriage would not lead to a good outcome. Therefore, she should wait until the one she follows reaches the end, and when mutual affection is established, then she can be a secondary bride. This is because Six Three has a yin line in a yang position, and her position is inappropriate.

九四，歸妹愆期，遲歸有時。象曰：愆期之志，有待而行也。過下升上，陽以居陰，剛過其柔也。得其無與，合而來之，義也。遲歸有時，此得待而行也。

Nine in the Fourth position, the young maiden is married late, and will eventually marry at an appropriate time. The Image Commentary says: the intention of being delayed is to wait for the right moment before taking action. Nine in the Fourth passes over the lower trigram and ascends into the upper trigram, with a yang line in a yin place, indicating that strength exceeds gentleness. It has no corresponding partner above or below, and can only wait for the other party to come willingly and harmoniously. This is in accordance with the way of things. Delaying the marriage has its own time, which is precisely waiting for the right moment before taking action.

六五，帝乙歸妹，其君之袂，不如其娣之袂良。月幾望，吉。象曰：帝乙歸妹，不如其娣之袂良也。其位在中以貴行也。殷王之少妹，歸妹之貴也。古者王女下嫁於諸侯，衣服不繫其夫。下王后一等，故君之袂，不如娣之袂。妻貴於夫，夫下妻也。故見其妻象焉。月幾望，陰盈盛也。陰而得中，無與爭者，故吉也。

Six Five, King Yi married off his younger sister, and the dowager's sleeve was not as ornate as that of the accompanying younger sister. The moon is about to be full, which is auspicious. The Image Commentary says: King Yi married his younger sister, and the dowager's sleeve was not as ornate as that of the accompanying younger sister; she is in the 'center' position, thus marrying in a position of honor. King Yi was a king of the Yin dynasty, and the one he married was his younger sister, which is the most honorable example in the category of marriage. In ancient times, when a royal daughter married a feudal lord, the rank of her clothing did not follow her husband, only one rank lower than the queen's. Therefore, the dowager's sleeve was less ornate than that of the accompanying younger sister. The wife's status is higher than the husband's, and the husband must be subordinate to the wife, so this illustrates the image of the wife. The moon is about to be full, indicating the flourishing of yin energy. Yin that is moderate and not challenged by others is auspicious.

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。柔而居極，歸妹之窮也。復何待乎。無其歸者也。女徒承筐，不見其實也。士求進，安得其偶哉。道之窮而無所利也。

Six at the Top, the woman holds a bamboo basket that is empty, while the man slaughters a sheep but sees no blood, there is nothing beneficial. The Image Commentary says: Six at the Top holds an empty basket, meaning she holds an empty basket. Six at the Top isyin softness and occupies the top position of the entire hexagram, indicating the path of归妹 has reached its end, so what can one expect? There is no one to return to. The woman holds the basket in vain, with no offerings visible; the man seeks advancement, yet where can he find a spouse? This is a path that has reached its end and brings no benefit.

離下震上 豐，亨。王假之，勿憂宜日中。彖曰：豐，大也。明以動，故豐。王假之，尚大也。勿憂宜日中，宜照天下也。日中則昃，月盈則食，天地盈虛，與時消息，而況於人乎，況於鬼神乎。

The lower trigram is Li (Fire) and the upper trigram is Zhen (Thunder), forming the hexagram of Feng. The hexagram Feng says: It is smooth and prosperous. The king can attain great abundance and need not be anxious; he should act like the sun at noon. The Commentary on the Judgment says: Feng means great abundance. It is both bright and active, so it can achieve great abundance. The king attaining great abundance is to value great abundance. Needing no anxiety and being like the sun at noon means that he should illuminate the world. However, when the sun reaches its zenith it begins to incline, and when the moon is full it starts to wane. The fullness and emptiness in heaven and earth follow the sequence of time, and how much more so for human beings and spirits!

夫明者，內含其照也。動而施之，乃豐也。明以時動，物伸其直，得盡其大生長之而遂成也。期盛之矣。豐之道者也，唯尚大而當之，故王能極之也。不失天下之情，則勿憂而旣治矣。日之明盛於中也，王宜照於天下也，則無微而不大也。過於中則憂，大斯盈，盈斯缺矣。大之道也，蓋聖人戒乎其大也。

What is called brightness is an inner蕴藏 of illumination; only when it is brought forth and applied to all things does it become great and abundant. Brightness that follows the proper time and moves in harmony allows all things to fully express their nature, grow completely, and then mature, which is called grandeur. The principle of grandeur is only suitable for those who value and can bear the responsibility of grandeur, so only a sovereign can bring it to its peak. If a sovereign does not go against the actual conditions of the people, there is no need for worry and the world will naturally be well governed. The brightness of the sun is at its height at noon, and a sovereign should illuminate the world, so that even the smallest corners are brought into light. But after noon, one should begin to worry: grandeur tends toward fullness, and fullness turns into decline. This is the law of "greatness," so sages advise people to always be cautious about grandeur.

象曰：雷電皆至，豐。君子以折獄致刑。雷電皆發，天下文明。盛大之時，明刑以肅民也。君子無所隱避，明以折獄而至用刑，可以勿憂。當日中之宜也。

The Image Commentary says: Thunder and lightning come together, which is the hexagram of Fullness. The gentleman thus adjudicates cases and enforces punishment. Thunder and lightning both erupt, bringing illumination to the world. At this time of great prosperity, one should clarify the laws to regulate the people. The gentleman has nothing to conceal or avoid, for by clearly judging cases and employing punishment, he can be free from worry, which is in harmony with the time when the sun is at its zenith.

初九，遇其配主，雖旬無咎。往有尚。象曰：雖旬無咎，過旬災也。豐，尚大也。唯其大者至之以陽，遇四務同而相配，彼俟之為巳主，相須而待也。明方動進而速有功也。遲而過旬失其動也。災之道也。

Initial Nine, encountering a superior who is compatible, though both are equal, there will be no mistake, and going forward will be esteemed. The Image Commentary says: although equal and without error, exceeding this limit brings calamity. The卦 of Fullness values grandeur. Only by using yang strength can grandeur be achieved. Initial Nine meets Nine Four, both having similar affairs and being compatible; the other is waiting for him, regarding him as the superior, both needing each other and waiting for each other. Light is just beginning to arise, so moving quickly can achieve results swiftly; delaying beyond the time limit misses the opportunity for action, which is a path leading to disaster.

六二，豐其蔀，日中見斗，往得疑疾，有孚發若，吉。象曰：有孚發若，信以發志也。柔之為道，靜退者也。又以居內，不能大其上也。是障其光而暗其明也。往之為王，雖尊而陰也。蓋相發則覆，疑矣，且履正不邪，中考自信於心，明生於內，而悟其違時之失，修改其道，無執其故，得其吉也。

Six Two, the covering becomes extremely thick, and even at noon one can only see the Big Dipper; going forward will lead to suspicion and resentment, but if one maintains sincerity and brings forth genuine诚意, it will be auspicious. The Image Commentary says: having sincerity and bringing forth, is using sincerity to enlighten the other's mind. A yin and flexible approach is naturally quiet and yielding; since Six Two is located in the inner trigram, it cannot expand the affairs of the superior above, thus blocking the light and obscuring its own brightness. The Six Five it wishes to approach, although in the position of a ruler, is also a yin line. Two yin lines meeting, originally intending to enlighten each other, end up covering each other, leading to suspicion. However, Six Two follows the 'correct' position without taking a wrong path, repeatedly reflecting in its mind with confidence, and thus the light arises from within, leading to realization of its mistake in going against the trend, changing its original course, not clinging to old methods, hence achieving auspiciousness.

九三，豐其沛，日中見沬，折其右肱，無咎。象曰：豐其沛，不可大事也。折其右肱，終不可用也。居於下體之上，而上應焉。自以為有其位，而應其德也。貴賤之等則三曷足以為德乎。豐沛以為光，應幽陰以為德，豈可大事乎。力小任重者，右肱斯折也。右肱斯折不可用也，自致廢矣。誰復加於咎乎。

Nine in the Third, the curtain is drawn very tightly, and at noon one sees faint stars. The right arm is broken, but there is no fault. The Image Commentary says: The curtain is drawn very tightly, meaning that one should not undertake great undertakings; the broken right arm means that one will ultimately not be appointed. Nine in the Third is at the top of the Lower Trigram, and upward it corresponds with Six at the Top. It thinks that it has both position and corresponding virtue. But according to the hierarchy of rank and virtue, how can a Nine in the Third be considered virtuous? Taking darkness as brightness, and hidden Yin as virtue, how can one undertake great undertakings? Weakness but bearing heavy responsibility, the right arm is broken. Once the right arm is broken, it cannot be used again, making oneself a useless person. How can one blame others for the fault?

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。陽以守卑而不能弘其大，以當於時也。是幽其明而暝其晝也。初陽之來，為相發之主，事合志終，得其明動之義，故吉也。

Nine in the Fourth position, the covering is extremely thick, so that even at noon the Big Dipper is visible; encountering a superior who is of equal status brings good fortune. The Image Commentary says: the covering is extremely thick because the position is not appropriate; seeing the Big Dipper at noon indicates darkness and lack of clarity; encountering a superior of equal status and obtaining good fortune indicates that action should be taken. Nine in the Fourth, with a yang line in a yin place, remains humble and restrained, unable to promote a great undertaking to meet the situation, thus obscuring its own brightness and turning day into night. The coming of the initial Nine, which is a yang line, is precisely the superior who is of equal status, and because the matter is in harmony and the will is aligned, it attains the meaning of 'brightness' and 'movement' together, hence the good fortune.

六五，來章，有慶譽，吉。象曰：六五之吉，有慶也。柔居尊，陽能尚其大，而不以力得，其日中之宜也。天下無所隱諱，無微而不照，則天下歸其章明之德矣。故其慶譽之吉哉。

Six Five, attracting virtuous and talented people with literary ability, brings joy and good reputation, and is auspicious. The Image Commentary says: The auspiciousness of Six Five is due to the joy. Six Five, being a yin and flexible line in a noble position, has the yang and strong talents willing to assist in achieving its grandeur. It does not seize by force, which is appropriate to the time when the sun is at its zenith. The whole world has nothing to hide or conceal, and even the minutest details are fully illuminated. Thus, the whole world is drawn to its manifest virtue, hence the auspiciousness of joy and good reputation.

上六，豐其屋，蔀其家，窺其戸，闃其無人，三歳不覿，凶。象曰：豐其屋，天際翔也。窺其戸，闃其無人，自藏也。極其大過於豐之所也。無道可弘，柔而無鑑也。唯富其室，厚其家，自謂其翔於天際，人莫之見也。自藏也者，雖窺其戸，可得見乎。過明之逺，而動之極也，不覿以三年矣。凶其至也。

Six at the Top, building a house high and lofty yet covering the entrance with curtains; peering through the door crack, one sees no one, and for three years there is no one to be seen, resulting in misfortune. The Image Commentary says: building a house high and lofty is like flying at the edge of the sky; peering into an empty house is like hiding oneself. Six at the Top has pushed grandeur to an extreme, surpassing the proper limit of the Fu hexagram. It has no path to promote, isyin softness and lacks discernment, only knowing how to make the residence luxurious and the family prosperous, believing itself to be soaring high in the sky, unseen by others. What is meant by 'self-concealment' is that even if someone peers through the door crack, where could they see him? It is too far from brightness, and its restlessness has reached its peak, hence for three years there is no one to be seen, and misfortune follows.

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。旅之時義大矣哉。

The lower trigram is Gen and the upper trigram is Li, forming the hexagram of Lu. The hexagram Lu says: there is slight success; a person traveling abroad who maintains uprightness will be auspicious. The Commentary on the Judgment says: Lu has slight success because the line six in the fifth position, which is yin and flexible, is in the outer trigram and has the quality of being in the center, thus being in harmony with the yang. The inner trigram knows when to stop and adheres to the brightness of the outer trigram, hence there is slight success. A person traveling abroad who maintains uprightness is auspicious. The significance of the situation represented by the hexagram Lu is indeed profound.

雖柔中得乎外，下而順於艮剛。上不能有其上，而寄旅於下，下不事其上，而不應於上，旅之義也。柔得中附順於下剛，而剛不距，是以小亨。旅之為道，不敢妄動，上麗其明乃可止也。止不妄也。明辨也。不為物疑，故正吉也。旅之為道，貞吉而後極，旅小亨。故再雲旅。非大人不能安其旅，而獲其小亨也。

Six Five is though yin and flexible, yet it is in the middle of the outer trigram. It must yield to the yang strength of Gen trigram below. The superior cannot truly possess its position, only like a traveler staying temporarily below; the inferior does not serve the superior, and there is no mutual response, which is the meaning of 'travel'. Yin and flexible in the middle, it adheres to the yang below, and the yang does not refuse it, so there is slight success. The principle of traveling abroad is not to act rashly, but to rely on brightness to find stability: to stop without acting wrongly, to be clear and discerning, not to be suspected by others, thus maintaining uprightness brings good fortune. The way of traveling is first to maintain uprightness and gain good fortune, then to fulfill its course, thus achieving slight success. Therefore, the hexagram statement repeats the word 'travel'. Only a man of great virtue can be at ease in traveling and gain this slight success.

象曰：山上有火，旅。君子以明愼用刑，而不留獄。火寄於山，火非可久，刑以正法。刑不可久，故明愼用刑，以寄治之，而不留獄。

The Image Commentary says: Mountains with fire on top, this is the Travel卦. The gentleman thereby understands the need to apply punishment with clear discernment and caution, ensuring that cases are not left unresolved. Fire resting on a mountain cannot remain for long; punishment is used to correct the law, and likewise should not be delayed. Therefore, punishment should be applied with clear discernment and caution, like a traveler who stays temporarily, finishing matters without allowing lawsuits to remain unresolved.

初六，旅瑣瑣，斯其所取災。象曰：旅瑣瑣，志窮，災也。柔而在下，瑣瑣賤旅也。有應於上，滿而得志，斯極之矣。以賤役而自盈，斯自取其災也。

Initial Line Six, the traveler is in a foreign land, dealing with trivial and base matters, which is the very cause of inviting calamity. The Image Commentary says: in the journey, being involved in trivial and base matters, indicates a state of inner hardship and inviting misfortune. Initial Line Six isyin softness and located at the very bottom, representing a lowly and base traveler. It has a corresponding Nine in the Fourth above it, leading it to become arrogant and overconfident, pushing its self-satisfaction to an extreme. To inflate one's self-importance while in the role of a humble servant is precisely how one invites disaster upon oneself.

六二，旅即次，懷其資，得童僕，貞。象曰：得童僕，貞。終無尤也。守位奉上，而三相與得，其次來其資也。奉上而得中，得童僕之貞也。終何尤矣。

Six Two, the traveler stays in an inn, carrying money and receiving the loyal service of a servant. The Image Commentary says: receiving the loyal service of a servant, there will be no mistake. Six Two holds to its position and serves the superior, and is harmonious with Nine Three, thus staying in the inn and acquiring wealth. It serves the superior and resides in the center, so it receives the loyal devotion of the servant, and thus can have no mistake.

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。原本闕傳。

Nine Three, the traveler burns down his lodging, loses his servant, and even when keeping to the right path there is danger. The Image Commentary says: The traveler burning down his lodging is already very regrettable; treating servants in this way when in a state of wandering is bound to result in losing them. (The commentary for this line is originally missing.)

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。旅以剛而升於上，體寄得所處，未得位也。資斧者，將營作所使之具也。得其所處，下應而獲其資器，而以旅之難也。其可就乎？終不得其位，故我心不快也。

Nine in the Fourth, the traveler has found a temporary place to stay and has obtained provisions and tools, but my heart is still not at ease. The Image Commentary says: the traveler has found a place to stay, but has not yet attained the proper position; having obtained the tools, his heart is still not at ease. Nine in the Fourth, with its yang strength, enters the Upper Trigram, so although his body has found a place to rest, he has not secured a proper position. The term 'provisions and tools' refers to the implements used in preparing for work. He has found a place to stay and is in correspondence with Six at the Beginning, thus obtaining these tools. However, as a traveler, his situation is inherently difficult, and with such limited resources, how can he accomplish anything? In the end, he does not attain the proper position, hence my heart is not at ease.

六五，射雉，一矢亡。終以譽命。象曰：終以譽命，上逮也。君子藏器於身，待時而動，則我由獲也。旅，火山旅也。五寄柔於剛也，物有非可久也。不由於我也，豈久其位乎。將遂安也，非惟失位，抑亦喪其謀矣。以其居中上之位，旅之貴者也，素以眾仰，故及於終有譽之命也。欲麗中，故曰雉也。

Six Five, shooting a mountain chicken, lost one arrow, yet ultimately gained reputation and rank. The Image Commentary says: ultimately gaining reputation and rank is because it reaches up to people. The gentleman hides his talent within himself, waits for the right moment to act, and thus gains what he desires. The Travel卦 is upper Li (Fire) and lower Gen (Mountain), symbolizing fire on a mountain. Six Five, being a yin and flexible line, is placed between yang and strong lines. Anything that is entrusted cannot last long, and the initiative is not in one's own hands, so how can one hold this position long? If one only seeks temporary comfort, then not only will one lose the position, but also lose the original plan. Fortunately, it is in the central position of the upper trigram, being a person of high status in a journey, long admired by others, so in the end it still gains reputation and rank. It intentionally relies on the 'center' path, and the Li trigram symbolizes a pheasant, hence the act of shooting a pheasant.

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。旅於上，極巢之髙也。旅得上位，先笑者也。以旅在上，人所嫉也。則焚巢而號咷矣。牛順物也，旅之為道，全於順也。剛而亢居，喪其順也。旅者人之客也，又剛而無順人，何吉哉，故喪於無難也。固其凶哉。

Upper Nine, the bird's nest is burned, the traveler first laughs joyfully, but later wails in sorrow; a bull is lost easily in the border town, which is ominous. The Image Commentary says: a traveler in a high position should be burned, as it is natural; losing a bull in the border town, in the end, no one knows about it. Upper Nine is at the top of the Travel卦, which is exactly where the bird's nest is built highest. As a traveler who occupies a high position, one naturally begins with joy; however, being a guest and occupying a superior position brings hatred from others, thus the nest is burned and one wails in sorrow. A bull is a docile animal, and the way of traveling is all about 'docility.' Upper Nine is yang and lofty, thus losing this docility. A traveler is by nature a guest, yet being strong and unwilling to be docile, where can there be good fortune? Therefore, losing the bull in a place where there is no actual danger, misfortune is inevitable.

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。

The lower trigram is Xun and the upper trigram is also Xun, forming the hexagram Xun. The hexagram Xun says: There is slight success, favorable for going forward, favorable for meeting a great person. The Commentary on the Judgment says: Two Xun trigrams overlapping indicate repeatedly emphasizing orders. Yang strength is humble and adheres to the principle of uprightness, thus the mind can be carried out; Yin flexibility all yield to Yang, hence there is slight success, favorable for going forward, favorable for meeting a great person.

巽剛巽柔，柔順剛也。申重也。上下皆巽，政之缺，乗其巽而重命，其治命行，則獲安矣。陽居於中正雖巽而志行也。柔皆上順於剛，物無逆者，可以行權而合法也。巽以申之，復其小康也。是以小亨，巽而往無不利也。大人得於中正，利以見之，輔而行其制也。

The Trigram Xun represents yang strength being humble and respectful toward yin flexibility, and yin flexibility being obedient to yang strength. "Shen" means repetition. When both upper and lower trigrams are Xun, it signifies a time when government orders are lacking. At such times, one should use this humility and obedience to reiterate the commands and carry out the governance, thus bringing peace to the world. A yang line occupies the central and upright position, remaining humble yet able to promote its purpose. All yin lines are obedient to yang, so nothing goes against the natural order, allowing for flexible yet lawful governance. Using humility to repeatedly issue commands can restore a state of moderate prosperity, hence it is said that there is a small degree of success, and proceeding with humility brings no harm. A great person who follows the path of central and upright virtue is beneficial to meet, as he can assist in implementing the system.

象曰：隨風巽，君子以申命行事。風巽，風相隨也。故君子申上之命，而從其事，率民以隨上，而民皆隨令也。

The Image Commentary says: Wind follows wind, which is the meaning of the Hexagram Xun. The gentleman thus repeatedly emphasizes the commands and carries out affairs. Xun is wind, with two winds following each other, so the gentleman reiterates the commands of the sovereign and begins to act, leading the people to follow the superior. Thus the people all obey the orders.

初六，進退，利武人之貞。象曰：進退，志疑也。利武人之貞，志治也。巽柔在下，而不能果決，進退者也。巽於始，申命行事之初也。利於勇而行之則正也。非暴也，志行其治者也。

Initial Line Six, hesitates to advance or retreat, and is favorable to maintain uprightness like a warrior. The Image Commentary says: hesitating to advance or retreat indicates doubt in the mind; being favorable to maintain uprightness as a warrior indicates the mind is focused on doing things properly. Initial Line Six isyin softness and occupies the lowest position, unable to make decisive decisions, hence hesitating to advance or retreat. It is at the beginning of the Wind trigram, which is the starting point for clarifying orders and beginning to act, so it is favorable to courageously carry out actions, which is considered upright. This is not about resorting to violence, but rather about the mind being focused on governing affairs properly.

九二，巽在床下，用史巫，紛若吉，無咎。象曰：紛若之吉，得中也。巽乎下也，而又陰居床下之巽，猶得其中。巽下通上，方於祭祀之用史巫，雖多於敬事，達其命不任於已，則吉也。

Nine Two, humbly hiding beneath the bed, employs priests and diviners, busily engaged, resulting in good fortune without error. The Image Commentary says: the good fortune amidst confusion is because Nine Two is in the center. It is humble towards the people below, and with a yang line in a yin place, it is like being crouched beneath the bed, showing humility. Fortunately, it maintains the middle path. It communicates the will of the superior from below, just as in sacrifices, priests and diviners are employed. Though their rituals are numerous, they convey the commands without taking the responsibility upon themselves, hence the good fortune.

九三，頻巽吝。象曰：頻巽之吝，志窮也。處卦之髙，巽於下柔，求其巽而不獲，匪其中而莫正，以至於頻蹙憂嗟也。剛不能執志，而窮於巽，可惜也巳。

Nine Three, repeatedly yielding and appearing troubled and downcast, expresses regret. The Image Commentary says: The regret from repeated yielding is due to the exhaustion of the will. Nine Three is at the highest position of the lower trigram, yet it must be humble and respectful toward the yin below. It desires the other party's compliance but fails to obtain it. It is neither in the center nor in the correct position, leading to worry and sighing. A yang line that cannot uphold its aspirations, having reached the end of its path in humility, is truly regrettable.

六四，悔亡，田獲三品。象曰：田獲三品，有功也。陰巽主也。為陽所巽，而順於陽，得位上奉而當之矣。臣而行事悔之道也。順而正之，何悔之有，故建功而田獲三品能歆其神人也。

Six in the Fourth, regret disappears, and hunting yields three kinds of game. The Image Commentary says: hunting yields three kinds of game, meaning establishing merit. Six in the Fourth is the leading yao among the yin lines. All the yang lines are respectful to it, and it is obedient to the yang. It is properly positioned and ascends to honor the sovereign, thus being just. A minister acting independently is usually a path leading to regret, but since it is obedient and conforms to the right way, there is nothing to regret, so it can establish achievements, like hunting and obtaining three kinds of sacrificial offerings, which are sufficient for both the spirits and people to rejoice.

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。以剛而巽於中正，巽而無違，中而不過，正而得當，以是申命牧下之功，何悔之有，何往不利。始而從之，政非自我，故無初矣。後獲其治，故有終也。甲者則事之首，庚者甲之中也。申重也。事中失而重之治也，則無世無之矣。主巽於臣，臣順於主，而為功也。當其殷巽於大彭、豕韋申之也，其在周巽於齊桓、晉文申之重，而其道小通矣。夫正其失者，先原其始，察其中知其弊，故先之三日也。因其弊而反正其失，得後三日之吉也。不可以不審也。無因而為者，未之有也。

Nine Five, if it maintains correctness, will bring good fortune, and regret and sorrow will vanish, with nothing adverse; initially it may not be smooth, but eventually it will succeed. If one declares the matter three days before and three days after the day of Geng, it will be auspicious. The Image Commentary says: The good fortune of Nine Five is because it is in the central and correct position. Nine Five, with its yang strength, maintains the middle and correct path with humility: it is humble and compliant, not rebellious; it is in the center without excess; it attains correctness and does so appropriately. With such an attitude, it issues decrees and governs the people, so what could be regretted? Where could there be adverse results? Initially, it only continues the existing decrees, and the affairs are not of its own making, so it is said to have no beginning; later, it achieves the results of governance, so it is said to have a good ending. The heavenly stem Ji represents the beginning of an affair, while Geng is in the middle of the ten stems. 'Shen' means to reiterate: when an affair proceeds halfway and deviates, it needs to be corrected again, which is unavoidable in any generation. The sovereign shows humility to ministers, and ministers show obedience to the sovereign, and thus affairs can be accomplished. The Shang dynasty relied on great feudal lords such as Da Peng and Shi Wei to reiterate the royal decree, and the Zhou dynasty relied on Qi Huan Gong and Jin Wen Gong to reiterate the royal decree. By this method, the way of the king was able to be somewhat practiced. Any person who wishes to correct a mistake must first trace the origin of the matter, then examine the course of events and clearly understand the faults. Therefore, one should prepare three days before the day of Geng; by following the faults and correcting their deviations, one attains the auspiciousness of the three days after Geng. This matter must be carefully examined. There has never been a case where success was achieved without cause and without careful consideration.

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。以剛而居重巽之上，以巽於下，巽而極，過巽無甚焉，在床下者也。極巽失據，無剛之用，資器皆亡之矣，身將安守哉，正其凶也。

The topmost line, being extremely humble and retreating to under the bed, loses money and tools, and even upholding the right path leads to misfortune. The Image Commentary says: retreating to under the bed indicates being in a high position yet reaching an impasse; losing money and tools is a proper cause for misfortune. The topmost line, being a strong yang line, resides at the top of two wind trigrams, yet instead turns to the lower positions, showing extreme humility. Excessive humility is nowhere more extreme than this, hence it is said to be hidden under the bed. When humility reaches its extreme, one loses the place to stand, and the strong yang talent cannot be expressed. Even money and tools are lost, so what can one rely on to maintain stability? This misfortune is self-inflicted.

兊下兊上 兊，亨，利貞。彖曰：兊，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。

The lower trigram is Dui and the upper trigram is also Dui, forming the hexagram Dui. The hexagram Dui says: It is smooth, favorable to maintain the correct course. The Commentary on the Judgment says: Dui means joy. Yang strength is in the center while Yin weakness is outside, holding to the way of joy and maintaining the correct course, thus above it conforms to the heavenly way and below it responds to the people's hearts. Using the way of joy to lead the people, the people forget their toil; using the way of joy to face danger and hardship, the people forget death. The power of joy is indeed great, and the people are thus inspired.

剛中正而外柔，順於萬物，皆說其澤。聖人以說先人，而民忘其勞，以說犯難，民則忘死。非大人不能說於民，而民咸說而得其正也。

Yang strength resides in the center, attains correctness, and appears gentle on the outside, following the ways of all things. All things love its nourishment. The sage leads the people with the way of joy, and the people forget their toil; the sage leads the people in facing difficulties with joy, and the people forget life and death. Only a great person of virtue can truly bring joy to the people, and only such a person can make all people rejoice while also guiding them to the right path.

象曰：麗澤，兊。君子以朋友講習。兩說而合者，莫過於朋友講習也。

The Image Commentary says: Two lakes connected together and mutually moisten each other, this is the Dui hexagram. The gentleman thus studies with friends. Both sides are pleased and harmonious, there is nothing better than friends discussing and refining each other.

初九，和兊吉。象曰：和兊之吉，行未疑也。以剛正之說，首出門而和人也。守正和人也。守正和人，何往不吉。行豈疑哉。

Initial Nine, by means of harmonious and proper conduct, brings joy to others and is auspicious. The Image Commentary says: harmonious joy brings auspiciousness because its actions are not doubtful. Initial Nine, with its yang strength and upright joy, leads the way out to harmonize with others, adhering to the correct path in social interactions. By maintaining correctness and harmonizing with others, where could there be inauspiciousness? How could actions be subject to suspicion?

九二，孚兊吉。悔亡。象曰：孚兊之吉，信志也。失位與三，豈無悔也。志在和人，欲其說，信中不失正，故吉也。夫何悔焉。

Nine in the Second, through sincerity and trustworthiness, brings joy and is auspicious, with no regret. The Image Commentary says: Sincerity and joy lead to auspiciousness because it is sincere and trustworthy in its intentions. Nine in the Second, though a yang line in a yin place and thus lacking correctness, is close and harmonious with Six in the Third. How then can there be no regret? But its intention is to harmonize with others and bring joy to all, with an inner sincerity that does not deviate from the right path. Therefore, it is auspicious, and there is nothing to regret.

六三，來兊凶。象曰：來兊之凶，位不當也。兊者，陽說陰也。過說於上，柔以來人，使人從欲者也。何以終哉，凶其宜也。

Six in the Third, actively seeking to please others, is凶. The Image Commentary says: The danger of seeking to please is due to its inappropriate position. The Dui hexagram originally represents a yang line showing pleasure to a yin line. However, Six in the Third excessively seeks to please above, using softness to attract others, leading people to indulge their desires. How can there be a good outcome? The danger is deserved.

九四，商兊未寧，介疾有喜。象曰：九四之喜，有慶也。乾居臣位，商量冝制，祗上使下，不敢自安，皆獲所說，必得其慶也。故大速有喜也。

Nine in the Fourth, after much deliberation on how to please but still feeling anxious in the heart, if it can decisively cut off the mischief of small people, there will be joy. The Image Commentary says: The joy of Nine in the Fourth is saying it has good fortune. Nine in the Fourth, with a yang line in a minister's position, carefully considers the appropriate course of action, serves the sovereign with reverence and commands the subordinates, not allowing oneself to be at ease. Both superiors and inferiors receive what they desire, so it certainly attains good fortune, thus there will soon be joy.

九五，孚于剝，有厲。象曰：孚于剝，位正當也。陰二君而一民，小人之道也。處尊而孚於上，陰信於小人消君子之道也。得位正當為人之刑，則下化矣。下之消則上危也。可不慎乎。

Nine in the Fifth, when dealing with the small person who is stripping away yang strength, should be sincere, yet there is danger. The Image Commentary says: dealing sincerely with the small person who is stripping away yang is because Nine in the Fifth is in a proper position. With two rulers and one subject, this is the way of the small person. Nine in the Fifth, holding a high position, being open-hearted toward the yao at the top, which is yin, is giving sincerity to the small person, which will weaken the way of the gentleman. It is in a proper position and should be a model for all, and naturally the people below would be influenced by it. However, once the gentleman below is weakened, the ruler above will also be in danger. How can one not be cautious?

上六，引兊。象曰：上六引兊，未光也。為五牽說，信而尚之，柔而匪正也。雖說來矣，豈足光哉。

The sixth at the top draws others to seek joy. The Image Commentary says: The sixth at the top draws others to seek joy, but its way is not yet fully developed. The sixth at the top is drawn to the fifth and they find joy together; the fifth trusts and esteems it. However, it is yin and its position is not correct. Although it draws people to rejoice, how can it be said to have full development?