The Trigram of Splitting

坤下艮上　剝，不利有攸往。彖曰：剝，剝也。柔變剛也。不利有攸往，小人長也。順而止之觀象也。君子尚消息盈虛，天行也。剝，柔乘剛也。君子之道僅存也。何所往哉，順其時止而止之，可以觀其象，而適其變也。夫道，無定體也。唯時行之，消而息之，盈而虛之，天之道也。君子之尚也。故當其道往，而不吝焉。應其時而不自得焉。

The Hexagram of Pei has the Lower Trigram as Kun and the Upper Trigram as Gen. The Hexagram Statement says: Pei, it is not advantageous to go forward. The Commentary on the Judgment explains: Pei means to peel off, which is when the yao of Yin overpowers the yao of Yang. It is not advantageous to go forward because the small people are growing. To follow the trend and bring it to a stop depends on observing the hexagram. The gentleman esteems the principles of retreat and growth, fullness and emptiness, which are the workings of Heaven. Commentators say: The Hexagram of Pei is when the Yin lines overpower the Yang lines. The way of the gentleman is reduced to only the line Nine at the Top. Where can he go? He can only follow the trend, stop when it is time to stop, and observe the hexagram to adapt to its changes. The Dao has no fixed form, but follows the trend: when it is time to retreat, retreat; when it is time to grow, grow; when it is time to be full, be full; when it is time to be empty, be empty. This is the law of Heaven, and also the principle the gentleman upholds. Therefore, when one's Dao is not working and one is about to retreat, one does not feel regretful, but follows the trend calmly, and does not become overly pleased.

象曰：山附於地，剝。上以厚下，安宅。山髙也，地下也，下剝上則山附於地也。故君不可以制下，則厚順於下，因而安宅之，不敢遷也。

The Image Commentary says: A mountain resting on the earth is the image of the Hexagram of Decrease. Thus, those in high positions learn to treat the people below with kindness and to secure their own position. The commentator explains: A mountain is originally high, and the earth is originally low; the lower part erodes the upper part, causing the mountain to collapse and rest on the earth. Therefore, a ruler, since he cannot merely suppress the people, should be generous and顺应 them, thereby securing his own position and not lightly moving it.

初六，剝床以足蔑，貞凶。象曰：剝床以足，以滅下也。床，人之所安也。剝之以足，滅下之道。潛而剝之，猶未見也。無陽自此始矣。凶之道也。

The Line Statement for the first line (Initial Six) says: The bed is being eroded from its foot, damaging the foundation, and even holding to the correct path brings danger. The Image Commentary explains: The erosion of the bed begins from its foot, which is the destruction of the foundation below. Commentators note: The bed is something on which a person relies for security. The erosion starts from the foot of the bed, which is the method of destroying the foundation. It erodes gradually from within, not yet visible on the surface, and the loss of yang energy begins here, hence it is a dangerous path.

六二，剝床以辨蔑，貞凶。象曰：剝床以辨，未有與也。剝以漸長，小人漸得位也。至剝其床，剝道見而可辨也。無正而得位，誰與之哉，凶之道也。

The Line Statement of the Second Line says: The decay has reached the place where the bed frame meets the bed body, the damage is deeper, and even holding to the correct path brings danger. The Image Commentary explains: The decay has reached where the bed frame meets the bed body, because it has not found a companion. Commentators believe: The decay gradually deepens, indicating that small people are gradually taking positions. When the decay reaches the bed body, the trend of decay is already evident and recognizable. It is not upright yet occupies a position, who would be willing to associate with it? This is naturally a dangerous path.

六三，剝之無咎。象曰：剝之無咎，失上下也。群小剝上，已獨應之，無咎者也。猶應離群失眾之趨也。

The Line Statement of the Third Line says: Being in a state of decline but without fault. The Image Commentary explains: Decline without calamity is because it has separated from the like above and below. Commentators believe: A group of small people jointly attack the yang line above, but only the Sixth Line in the Third Position corresponds with the Ninth Line at the Top, hence there is no fault. However, by doing so, it means departing from its own kind and going against the trend of the majority.

六四，剝床以膚，凶。象曰：剝床以膚，切近災也。剝至上，體過床以及膚，近於災也。凶，其危也。

The Line Statement of the Fourth Line says: The decay has already damaged the skin and flesh, which is ominous. The Image Commentary explains: The decay affecting the bed has reached the skin and flesh, indicating that disaster is now very close at hand. The commentator notes: The trend of decay has advanced to the upper part, crossing over the bed frame to injure the skin and flesh, showing that disaster is very near. Therefore, it is described as ominous, illustrating the urgency of the situation.

六五，貫魚以宮人寵。無不利。象曰：以宮人寵，終無尤也。剝上於五，為剝之主，能得其中。上承於陽，反止群小，群小由之貫魚。寵以宮人，不害外正，何不利焉。則終無尤矣。

The Line Statement of the fifth line says: Like a string of fish arranged in order, leading the palace attendants to receive favor, there is no disadvantage. The Image Commentary explains: Leading the palace attendants to receive favor, ultimately there will be no blame. Commentators believe: The trend of decline rises to the fifth position, and the sixth line at the fifth position becomes the ruler of the Bao hexagram. Yet it can maintain the center of the upper trigram. It ascends to receive the yang line, and in reverse, restrains many petty persons. These petty persons, led by it, move in sequence like a string of fish. Receiving favor as palace attendants does not interfere with the proper course of the outer court, so there is no disadvantage, hence ultimately there will be no blame.

上九，碩果不食，君子得輿小人，剝廬。象曰：君子得輿民所載也。小人剝廬，終不可用也。極剝而保於上，大果有乎。拔不食者也。極消則息道，斯來矣。君子厚徳以藏垢也，故民所載矣。小人矜忌而偶怨也。故剝人之廬，終不可用也。復而不敵怨於剝者，君子也。

The line statement of Upper Nine says: A large fruit has not been eaten, the gentleman thus receives a carriage to carry him, while the petty person even loses his dwelling. The Image Commentary explains: The gentleman receiving a carriage is because the people are willing to carry him; the petty person destroying dwellings shows that he is ultimately not fit to be used. The commentator notes: When the shedding reaches its extreme and only Upper Nine remains intact at the top, that large fruit is still there, not yet picked. When decline reaches its extreme, the way of renewal is about to come. The gentleman has deep virtue and can包容 filth, so the people are willing to carry him; the petty person is arrogant, jealous, and always creates enmity, so he even destroys others' dwellings. Such a person is ultimately not fit to be used. When yang energy returns, not retaliating against those who once eroded him is the way of the gentleman.

震下坤上　復，亨。出入無疾，朋來，無咎。反復其道，七日來復，利有攸往。彖曰：復，亨。剛反動而以順行，是以出入無疾。朋來無咎，反復其道，七日來復，天行也。利有攸往，剛長也。復其見天地之心乎。陽反入於下而復其所出，而動以順行，出入而無間，何疾之有。一陽長而群陽至焉，君子之道通也。其何咎乎。易六位而成文也。乾之姤，剝。陽之初九，陽道消也。極六位而反於坤，之復其數七日，其物陽也。陽統陰之理也。陽雖消而復之，不逺之而不絶也。其天道之行歟，反而復行其道也。剛長也，君子可以利攸往矣。

The hexagram "Fu" has the lower trigram Zhen (Thunder) and the upper trigram Kun (Earth). The hexagram statement says: "Fu, smooth and unimpeded. Going out and coming in causes no harm, companions come forward, and there is no mistake. Going and returning follows a regular pattern, and after seven days it returns again, which is favorable for going forward." The commentary on the judgment explains: "Fu is smooth and unimpeded because the yang line returns and initiates action, and it follows the gentle trend, so going out and coming in causes no harm; companions come forward without calamity, going and returning follows a regular pattern, and after seven days it returns, which reflects the operation of heaven; it is favorable to go forward because the yang is growing. From the hexagram Fu, one can roughly see the mind of heaven and earth in generating life." Commentators believe: "Yang energy returns to the lower part and goes back to its original place of origin. Once it moves, it follows the trend, so going out and coming in causes no obstruction, how could there be any harm? A single yang line grows, and other yang lines follow, thus the way of the gentleman becomes unimpeded, how could there be any mistake? The Zhou Changes uses six lines to form the meaning and structure of a hexagram: the Qian hexagram changes once to Gou, then to Bo, and so on, with the yang lines gradually retreating from the initial line Chou Ji. When the six lines are fully retreated, they return to Kun, and then reach Fu, which exactly corresponds to the number seven, referring to yang. This illustrates the principle of yang leading and governing yin. Although yang is retreating, it will eventually return, not going too far, nor being cut off, which is exactly the operation of heaven, returning and then reestablishing its rule. The growth of yang allows the gentleman to go forward and gain benefit."

夫易者，易也。剛柔相易，運行而不殆也。陽為之主焉，陰過則陽滅，陽復則陰剝，晝復則夜往，夜至則晝往，無時而不易也。聖人是以觀其變化生殺也，往而復之也。而無差焉，謂陽生而為天地之心，天地之心與物而見也。將求之而不可得也。子曰：天下何思，何慮天下，殊途而同歸，一致而百慮。聖人之與天地並也。以萬物為之心也。何已心之往哉，故有以求之不至矣。無以求之，亦不至矣。是聖人無而有之，而易行乎。其中矣，可無辨乎。

The commentator goes on to say: What is called "The Book of Changes" refers to change. Strength and weakness alternate, continuing without end. Yang is the dominant force: when Yin becomes excessive, Yang is extinguished; when Yang returns, Yin is reduced. Day comes back and night passes, night arrives and day passes, there is no moment that does not involve change. Therefore, the sage observed the transformation and generation of all things, their coming and going, precise and unerring, and thus said that the emergence of Yang is the mind of heaven and earth. The mind of heaven and earth is only visible through all things; if one seeks it in itself, it cannot be found. Confucius said, what is there to think about in the world? The paths of the world may differ but they all lead to the same place; thoughts may be manifold but they all converge. The sage stands alongside heaven and earth, treating all things as his own mind; how could he pursue it with his own mind? Therefore, if one deliberately seeks it, it cannot be found; if one completely does not seek it, it also cannot be found. This is precisely how the sage recognizes "being" within "non-being." The way of change operates within this, how can it not be examined?

象曰：雷在地中，復先王。以至日閉關，商旅不行，后不省方。冬至陽潛，動於地中也。帝王者，體化合乾，故至日閉關絶行。不務察事，以象潛之勿用與時之，更始也。

The Image Commentary says: Thunder is hidden in the earth, which is the image of the复卦. The former kings closed the borders on the winter solstice, and merchants did not travel outside, nor did the sovereign tour the land. Commentators believe that at the winter solstice, the yang energy is still hidden and only slightly begins to stir underground. The sovereigns understood this principle of generation and transformation and harmonized with the way of Heaven. Therefore, on the winter solstice they closed the borders, stopped travel, and did not busy themselves with inquiries about state affairs, thus following the meaning of the hidden dragon not yet in action, and also conforming to the meaning of the beginning of a new cycle.

初九，不逺復，無祇悔，元吉。象曰：不逺之，復以修身也。陽生也，復於初也。修身之道，生非而復，復之不逺也。不適於邪也。得大吉矣。

The Line Statement of Chou Jiou says: Not having gone far, one turns back, without regret, and it is a great auspicious omen. The Image Commentary explains: Turning back without having gone far is used for self-cultivation. The commentator notes: Yang energy begins to arise, returning to its original position. The principle of self-cultivation is the same: once there is a mistake, one immediately turns back. Turning back early and straying only slightly will not lead to the path of evil, thus attaining great auspiciousness.

六二，休復吉。象曰：休復之吉，以下仁也。陽生也，仁也。二得位而歸復之，陰之道不行，而得其息矣。得仁而行吉之道也。

The Line Statement of the Second Line says: A beautiful return, auspicious. The Image Commentary explains: The auspiciousness of returning to rest is because it is able to submit to the person of benevolence. Commentators believe that the arising of yang energy is benevolence. The line Six in the Second, being in the correct position and receiving the right, returns to the beginning line and follows it, thus returning. The path of yin and flexibility is no longer practiced, and instead it gains rest and renewal. It approaches the benevolent and walks on the auspicious path.

六三，頻復厲，無咎。象曰：頻復之厲，義無咎也。極於下體逺之復也，危而憂之，頻而復之，茍知復也。雖危何咎。

The Line Statement for the third line says: Repeatedly returning but repeatedly losing, there is danger and hardship, but there is no fault. The Image Commentary explains: The danger and hardship of repeated returning, according to the principles, does not bring calamity. The commentator believes: The line six three is at the top of the lower trigram, having become distant from the line nine at the beginning, thus feeling anxious and worried, repeatedly turning back. As long as one truly turns back, although the situation is dangerous, how could there be any fault?

六四，中行獨復。象曰：中行獨復，以從道也。諸陰或複利仁，而行也。四自應之，安仁而適也。時有其復，異於上，下行能得中，復以至於道也。

The Line Statement of the Fourth Line says: Walking in the middle of all the lines and returning alone. The Image Commentary explains: Returning alone while in the middle is to follow the right path. Commentators believe: Other yin lines return only because they see the benefit of benevolence and follow the crowd; however, the Fourth Line is originally in correspondence with the First Yang Line, and thus returns naturally and comfortably to benevolence. At this time, it returns, differing from the lines above, acting in the middle without bias, and after returning, it conforms to the right path.

六五，敦復無悔。象曰：敦復無悔，中以自考也。逺陽過，應悔之道也。安而守中，志能自考也。自考也者，窮其理而盡其性也。故逺以復之，厚於德也。故無咎矣。

The line statement of the fifth line says: "With sincerity and earnestness, one returns; there is no regret." The Image Commentary explains: "Returning with sincerity and earnestness without regret is due to the ability to maintain the center and to self-examine and perfect oneself." The commentator notes: The sixth line is far from the yang line at the beginning, and there is no corresponding line, so it is originally in a situation prone to regret. Fortunately, it remains securely in the center of the upper trigram, and its aspirations are able to self-examine. Self-examination means thoroughly investigating matters and fully realizing one's nature. Therefore, even though it is far away, it can return, and its virtue becomes profound, thus there is no error.

上六，迷復凶，有災眚。用行師，終有大敗以其國君，凶。至于十年不克征。象曰：迷復之凶，反君道也。復陽於下，其道未著，陰求復之者，或利之而復，或自考而復，皆心自復非陽力之能制也。至於上逺之極也，不能自復，不知陽之仁也，故據眾之上，迷其復凶之災也。雖用眾必大敗也，以其不往時而反於尚君之道也。至於窮數而不能征也。

The line statement of the sixth line at the top says: losing direction and not knowing when to retreat, it is dangerous and will bring calamity; if used for military action, it will ultimately result in a great defeat, and even involve the sovereign, it is dangerous, and for ten years it will be impossible to go to war. The image commentary explains: the danger of being lost in repetition is because it violates the way of the sovereign. The commentator notes: the yang energy is returning from below, but its path is not yet clear. The many yin lines seeking to return, some return because they see benefits, some return through self-reflection, all arising from their own hearts, not forced by the yang line. By the time it reaches the sixth line at the top, it is so far from the yang line that it cannot return on its own and does not understand the benevolence represented by yang. Yet it still remains above the people, thus losing the path of return and inviting dangerous calamity. Even if a large army is mobilized, it will certainly suffer a great defeat, because it refuses to follow the trend of the times and instead goes against the principle of honoring the sovereign's way, until its fate is exhausted, it will still be unable to go to war.

震下乾上　無妄，元亨利貞，其匪正有，不利有攸往。彖曰：無妄，剛自外來而，為主於內，動而健，剛中而應，大亨以正天之命也。其匪正有眚，不利有攸往，無妄之往，何之矣。天命不佑行矣哉。天徳在上，求賢以治時，在乎前也。剛自外來而踐其初，而為治主於內，其體動而健上，剛中而下柔，應之上下一徳理，無違者非大亨，以正乎此天之命。上使之行，下得陳其力也。其匪正而往，非上之至違於天，背於時也。行矣哉，不可行者也。

The hexagram Wuwang has the lower trigram Zhen (Thunder) and the upper trigram Qian (Heaven). The hexagram statement says: Wuwang, most smooth, favorable to maintain correctness; if actions are not upright, there will be calamity, unfavorable to go forward. The commentary on the judgment explains: The hexagram Wuwang is when yang strength comes from the upper trigram to become the master of the inner trigram. The trigram Zhen represents movement and strength, while the trigram Qian represents firmness and strength. The yang lines are in the center and correspond with the lower trigram, thus achieving great smoothness and uprightness. This is the command of heaven; if actions are not upright, there will be calamity, and it is unfavorable to go forward. In a time of Wuwang, where can one go? If heaven's mandate does not support him, how can he proceed? Commentators believe: Heavenly virtue is at the highest position, seeking virtuous talents to govern the world, which is the most urgent matter. Yang strength comes from outside, taking the position of the first line, becoming the master of the inner trigram. The hexagram embodies movement and the upper trigram is firm and strong. The yang lines are in the center, and the lower trigram is soft and responsive. Thus, the upper and lower parts share the same virtue and principle, with no opposition. Is this not great smoothness? It relies on uprightness, and uprightness is precisely the command of heaven. Those in authority implement policies, while those below can exert their strength. If one acts improperly and goes forward recklessly, it is not the fault of those above, but rather the individual's extreme violation of heaven's way and the inopportune moment. How can he proceed? It is impossible to proceed.

象曰：天下雷行，物與無妄。先王以茂對時育萬物。天下雷行，雷動而震物，得其生，自正其命相與不妄矣。故先王求有徳，以茂其治，對時而養萬物。

The Image Commentary says: Thunder moves across the world, and all things follow it without deceit. Thus, the former kings diligently followed the heavenly timing to nurture all things. The commentator explains: Thunder moving across the world, once it shakes, all things are startled and awakened, each receiving its proper life, thus naturally fulfilling their heavenly destiny, and their interactions are no longer deceitful. Therefore, the former kings sought virtuous people to govern and flourish, following the four seasons to nurture all things.

初九，無妄，往吉。象曰：無妄之往，得志也，以剛而來居內卦之下。志行其正以輔於乾，為佐治之主，往來必得其志也。

The Line Statement of Chou Jiou says: Not to be deceptive, going forward is auspicious. The Image Commentary explains: Going forward without being deceptive, is to realize one's aspirations. The commentator notes: Chou Jiou, with yang strength coming from outside, occupies the first position of the Inner Trigram. He is determined to promote the right path to assist the Upper Trigram Qian, serving as the main character in assisting governance. Therefore, whether going forward or coming back, he is certain to realize his aspirations.

六二，不耕穫，不菑畬，則利有攸往。象曰：不耕穫，未富也。剛正而在乎前，柔守位而上，應也。其可妄乎。不合初以首事，不與鄰以謀富，故不耕菑獲畬而已矣。承令而行，則利其往也。

The Line Statement of the Second Line says: Not plowing for the sake of harvest, not clearing fields for the sake of fertility, this is actually favorable for going forward. The Image Commentary explains: Plowing without expecting a harvest, is not thinking of becoming rich. The commentator says: The Yang and strong initial Nine is ahead of it, and the Six in the Second, being flexible and proper, stays in its place and connects upward with the Nine in the Fifth. How could it act recklessly? It does not join the initial Nine to start things first, nor does it seek wealth with adjacent lines. Therefore, it only plows without thinking of harvest, clears fields without expecting fertility. It follows the commands above and thus going forward is favorable.

六三，無妄之災，或繫之牛行人之得，邑人之災。象曰：行人得牛，邑人災也，陰妄居陽災之道也。牛者，陰之類也。非所履而履之，繫之者也。四近而得之，非其本合，行人之得也，本應於上。邑人之謂也。上道窮而爭合，故受之災，以其行人得牛，而致其忿也。

The Line Statement of the Third Line says: A sudden calamity comes without cause: someone tied up a cow there, a passerby took the cow away, and the people of the same town were thus implicated. The Image Commentary explains: the passerby obtained the cow, while the people of the town suffered disaster; this is the pattern of a yin line wrongly occupying a yang position and thus inviting misfortune. The commentator notes: the cow belongs to the yin category, and the Sixth Line is on a position it should not be. This is like tying up the cow there. The Ninth Line in the Fourth position is close and easily obtains it, but it should not be connected with it, which is called 'the passerby's gain'; the Sixth Line originally should correspond with the Ninth Line at the top, which is the 'townspeople.' The Ninth Line at the top is in a position of exhausted path and seeks to compete for this relationship, thus suffering disaster, because the passerby took the cow, provoking its anger.

九四，可貞無咎。象曰：可貞無咎，固有之也。繫於三，咎也。居尊守卑，正以承上，得民不以為私，猶可固其所有，而免於咎。

The statement of the fourth line says: It is possible to hold firm and upright, without error. The Image Commentary explains: Holding firm and upright brings no calamity, because it can firmly retain what is appropriate. The commentator notes: The fourth line is connected to the third line, and originally would have an error; yet it holds a position of honor near the sovereign and remains humble, properly serving those above, gaining the people's support without claiming it as its own. Thus, it can still maintain what it possesses and avoid error.

九五，無妄之疾，勿藥有喜。象曰：無妄之藥，不可試也。剛自外來，為主於內，動而得民，往而獲志，道既盛矣，則疑疾之也。夫以剛動，強志在，於正攻之，則反害從之，則成功。故藥之増剝待之，終吉。

The Line Statement of the Fifth Line says: It is not a disease contracted through reckless behavior; it will naturally recover without medication and bring good fortune. The Image Commentary explains: The medicine used for the disease of Wuwang should not be tried carelessly. The commentator believes: The yang strength comes from outside and is in charge of the Inner Trigram. Once it moves, it gains the people's support; when it goes forward, it realizes its will. The way and strength are already very strong, thus attracting suspicion and resentment from others. This is like a disease arising out of nowhere. With strong yang action and firm will, the intention is to correct things. If one forcefully treats it, harm will result; if one follows the natural course, success will come. Therefore, rashly using medicine will only increase loss, but waiting quietly will ultimately bring good fortune.

上九，無妄，行有眚，無攸利。象曰：無妄之行，窮之災也。乘於剛，上於尊而又爭。應窮高極危，妄之甚也。復何往哉，無所利也。

The line statement of Upper Nine says: In a time of no false movement, forcing action will bring calamity and bring no benefit. The image commentary explains: In a time of no false movement, yet acting falsely, is the calamity brought about by reaching the extreme. The commentator notes: Upper Nine is overpowering the yang strength, and is in a position above the sovereign, yet still seeks to contend and strive for its corresponding Six in the Third. It has reached the highest point and the most dangerous situation, acting falsely to an extreme degree. Where else can it go? Naturally, there is no benefit.

乾下艮上　大畜。利貞。不家食吉。利涉大川。彖曰：大畜，剛健篤實，輝光日新其徳。剛上而尚賢，能止健大正也。不家食吉，養賢也。利涉大川，應乎天也。剛健而上求於艮，非輝其光而日新其徳乎。剛上而尚賢，尊柔以奉之，重其徳，承其道也。能止健以為大正也。賢不肖，非其畜也。祿之以公食，勤之以民治，成上之功，畜而盡其能也。應乎天也。於何而不濟乎，是以利涉大川也。

The Hexagram of Great Accumulation has the Lower Trigram Qian (Heaven) and the Upper Trigram Gen (Mountain). The Hexagram Statement says: Great Accumulation is favorable to maintaining correctness; not working at home but receiving salary in the court is auspicious; it is favorable to crossing a great river. The Commentary on the Judgment explains: The Hexagram of Great Accumulation is strong and firm, full and solid, radiant and with virtue renewed daily; the yang is above and values the virtuous, thus restraining the strength of the strong, which is great correctness. Not working at home but being auspicious is because the state is accumulating virtuous talents; it is favorable to crossing a great river because it corresponds to the heavenly way. The commentator says: The lower trigram is strong and seeks guidance from the upper trigram Gen, which is not precisely making one's light shine and virtue renewed? The yang is above and values the virtuous, while the sixth line, a yao of flexibility, holds the position of honor and supports him, esteeming his virtue and following his principles, thus restraining the strength of the strong and achieving great correctness. What is accumulated must be the virtuous, the unvirtuous is not included in the accumulation; using the salary of the state to support him, using the affairs of governing the people to labor him, achieving the achievements of the superior, accumulating him is to let him fully display his abilities. Thus it corresponds to the heavenly way, so what else cannot be accomplished? Therefore it is favorable to crossing a great river.

象曰：天在山中，大畜。君子以多識，前言往行以畜其徳。天在山中，小能畜大也。君子之畜大也。前言往行，多學而究之，論辨而擬之，以畜為徳也。

The Image Commentary says: Heaven is contained within the mountain, which is the image of the Great Accumulation hexagram. The君子 thus widely collects the good words and virtuous deeds of previous generations to accumulate his own virtue. The commentator explains: Heaven being able to contain itself within the mountain indicates that the small can nurture the great. The君子 accumulates precisely this great. He extensively studies the words and deeds of the ancients, thoroughly investigates them, repeatedly discusses and compares them with himself, taking accumulation as the way to cultivate virtue.

初九，有厲利已。象曰：有厲利已，不犯災也。上畜之初，何可自任，故居而待命則利往而違上，則厲也。

The line statement of initial nine says: There is danger and hardship, advantageous to halt. The image commentary explains: There is danger and hardship but advantageous to stop, in order not to provoke calamity. The commentator holds that initial nine is at the beginning of being restrained by what is above, how can it act on its own? Therefore, it is advantageous to remain in place and await orders; if it insists on proceeding and goes against what is above, there will be danger and hardship.

九二，輿說輹。象曰：輿說輹，中無尤也。大畜之下體為上之畜履無位，應中安其所畜，故脫輿輹而不往任上之畜也，終無尤也。

The line statement of the second line says: The carriage has removed the伏兔 from its axle and cannot move forward. The Image Commentary explains: The carriage removing the伏兔 is because it is in the center without blame. The commentator notes: The second line is in the lower trigram of the Great Accumulation hexagram, being the one being nurtured by above, and itself has no position. It has a corresponding line above and is in the center of the lower trigram, content with its position of being nurtured, so it deliberately removes the伏兔 from the carriage and does not proceed, wholeheartedly accepting the nurturing from above, thus ultimately having no blame.

九三，良馬逐，利艱貞。曰：閒輿衛，利有攸往。象曰：利有攸往，上合志也。奉上之勞而不敢自獲，其志至終得治，則因其道焉。故開國承家，其道自利，馳良馬也。自任不可以縱緩，則失矣。艱而守正，乃利閒。習乘輿備其左右，則利有攸往矣。上大畜之終，則盛大矣，無不通也。習輿備衛所以合上之志，而皆通也。

The line statement of the third line says: A good horse gallops forward, it is advantageous to maintain the right course in adversity; one should be skilled in driving and defense, and it is advantageous to go forward. The image commentary explains: It is advantageous to go forward because it aligns with the aspirations above. Commentators believe: The third line is one who serves those above without claiming the credit for oneself. Its aspiration remains consistent until the great peace of the world, thus following this path. Therefore, establishing a state or a family, following this path naturally brings advantage, just like driving a fine horse. However, since one is taking responsibility, one must not be lax or careless, for a moment of slackness leads to error. Maintaining the right course in adversity is what brings advantage through practice and preparation. Being skilled in driving and equipping the attendants properly is what makes it advantageous to go forward. By the end of the Great Accumulation hexagram, the situation is already grand and nothing is impossible. Being skilled in driving and properly preparing the attendants is precisely to meet the aspirations of those above, thus achieving smooth progress everywhere.

六四，童牛之牿。元吉。象曰：六四元吉，有喜也。牛，陰類也，而又童焉，居牢而安能止其健，不勞其備而得其用，則何往而不濟焉。故大吉有喜也。

The Line Statement of the Fourth Line says: Adding a crossbar to the horns of a young ox, great auspiciousness. The Image Commentary explains: The Fourth Line is greatly auspicious, there is joy. The commentator notes: An ox is of the yin type, and it is a young ox, so placing it in a pen can calm it down and restrain its strength. There is no need to exert great effort to guard against it, yet one can still benefit from it. If one can achieve this, then what task could fail? Therefore, it is greatly auspicious and there is joy.

六五，豶豕之牙吉。象曰：六五之吉有慶也。四止於初，童牛而喜，不勞而得下之效也。至於五，下則剛長，事斯大矣，故有備而勞及獲其用也。其吉於豶豕之牙焉，豶豕，豭之無陽者，牙劣而不用可也。以大中而獲乾也。事之大濟，故有慶也。

The Line Statement of the fifth line says: A castrated pig, though having fangs, is not dangerous, and it is auspicious. The Image Commentary explains: The auspiciousness of the fifth line is due to a fortunate event. The commentator notes: What the fourth line stops is the first line, just as dealing with a young calf is easy and brings joy, and the effect is achieved without effort. However, by the fifth line, the yang strength below has grown strong, so the matter becomes significant, and therefore caution and effort are necessary to obtain its benefit. Its auspiciousness is associated with the "fangs of the castrated pig": a castrated boar, although having fangs, has become weak and cannot harm. The fifth line, by virtue of its position in the middle of the upper trigram, possesses the great virtue of the middle and has subdued the strong yang of the lower trigram, thus achieving success and obtaining a fortunate event.

上九，何天之衢，亨。象曰：何天之衢道大行也。大畜，冀其成也。剛上也。為柔上之，佐時行道，止健而致於治也。既成而大通矣，於何往而不可哉。故上九曰何以為也。雖天衢而通也，可謂大行也已矣。

The line statement of Upper Nine says: How vast and open is the heavenly thoroughfare, it is favorable. The Image Commentary explains: The heavenly thoroughfare refers to the fact that the path is very smooth and unimpeded. Commentators believe that the Great Accumulation hexagram has been longing for the achievement of deeds. Upper Nine, with a yang line at the top, is honored by the flexible and yielding line Six in the Fifth, assisting the situation and promoting the right path, restraining strength and making the world orderly. Once the achievements have been completed, everything is fully open and accessible, so where could one not go? Therefore, Upper Nine uses the word "how" to ask; the thoroughfare is so wide and open like the heavenly road, it can be said to be completely unimpeded.

震下艮上　頤，貞吉。觀頤，自求口實。彖曰：頤貞吉，養正則吉也。觀頤，觀其所養也。自求口實，觀其自養也。天地養萬物，聖人養賢，以及萬民頤之，時大矣哉。頤，口頰也。下動而上止，其為頤乎。身之而養也。頤為養乎。民由上養，正乃吉也。止而待之，養之道也。動而求之，見利遷也。故下動皆凶，上止皆吉。觀頤自養，正為吉乎。萬物待天地之養也，百姓待聖人之養也。聖人待賢人之治也。故在於養賢，則聖人昭昭焉。分賢不肖，白黒也。中人效而為之，其意無別也。不知賢，孰果謂天下之賢也。故曰大哉。

The Hexagram Yi has the Lower Trigram Zhen (Thunder) and the Upper Trigram Gen (Mountain). The Hexagram Statement says: Yi, by maintaining correctness, brings good fortune; observing the way of nourishment, one should seek food for oneself. The Commentary on the Judgment explains: Yi brings good fortune by maintaining correctness, meaning nourishing in the right way brings good fortune; observing Yi means observing what is being nourished; seeking food for oneself means observing how one sustains oneself. Heaven and Earth nourish all things, and the sage nourishes the virtuous to extend this care to all people. The situation of the Hexagram Yi is indeed significant. Commentators believe that Yi refers to the jaw, as the Lower Trigram Zhen (active) and the Upper Trigram Gen (still) resemble the movement of the lower jaw while the upper jaw remains still when chewing, hence the name Yi, referring to self-nourishment. Since Yi means nourishment, the people are nourished by those above. Nourishing in the right way brings good fortune. Being still and waiting is the proper way to receive nourishment; acting impulsively to obtain benefits is like seeking advantage and moving about. Therefore, any line in the Lower Trigram that moves is凶 (unfavorable), while those in the Upper Trigram that are still are吉 (favorable). Observing the way of nourishment and examining one's own method of sustenance, correctness is what brings good fortune. All things wait for Heaven and Earth to nourish them, and the people wait for the sage to nourish them. The sage, in turn, waits for the virtuous to assist in governance. Therefore, the key lies in nourishing the virtuous. If one can nourish the virtuous, the sage's virtue will become evident. Distinguishing the virtuous from the unworthy should be as clear as black and white; those of average ability merely follow along without the ability to discern. If one cannot even recognize who the virtuous are, how can one know where the virtuous talents of the world are? Therefore, the Commentary on the Judgment praises it as great.

象曰：山下有雷，頤君子，以愼言語，節飲食。山中雷震，養萬物，是謂頤之象也。言語者，禍福之幾也。飲食者，康疾之由也。動止得其道，身乃安頤，莫過是也。

The Image Commentary says: There is thunder beneath the mountain, which is the image of the颐卦. The gentleman thus guards his words and regulates his diet. The commentator explains: The thunder in the mountain shakes and nurtures all things, which is called the image of 饔. Words are the key to bringing about good or ill fortune, and diet is the source of health or disease. Whether in action or stillness, if one follows the right path, the body can be properly nourished, and the meaning of nourishment is nowhere more essential than this.

初九，舎爾靈□，觀我朶頤，凶。象曰：觀我朶頤，亦不足貴也。初以動之先，嚼而求徒，朶其頤而已。恃三之附以，為己之才也。而又趨其應，不卜吉凶之去，就多求養而無節，凶其宜也。雖附又應，豈足貴哉。

The line statement for the initial yang line says: Abandon your own subtle endowment, yet stare at me chewing and drool, which is dangerous. This sentence originally had a missing character, written as "灵□", and it is retained as it is without supplementation. The Image Commentary explains: Staring at me chewing, this attitude is not worth much. The commentator believes: The initial yang line is at the very beginning of the zhen trigram, only knowing to chew and seek food, drooling idly, moving its cheeks. It relies on the yin line in the third position for support, taking this as its own ability, and eagerly rushing toward the corresponding yin line in the fourth position, unwilling to inquire about the auspiciousness or inauspiciousness of its course, seeking sustenance in many ways without restraint, danger is inevitable. Although it has both support and a corresponding line, how can such behavior be commendable?

六二，顚頤拂經于丘頤，徵，凶。象曰：六二，征凶，行失類也。倒養於下，近而非應，違其常理也。丘頤，地之高，剛上者也。震體動則頤，下體皆上也。動而上求之謂也養，於初矣，而又上徵無其應也。是失其類無恆拂常於頤之上，凶之道也。

The Line Statement for the second line says: Seeking sustenance by turning upside down and going downward, and also going against the norm to seek sustenance from the upper nine, going forward brings danger. The Image Commentary explains: The second line going forward brings danger because it loses its corresponding line in action. Commentators believe: Seeking sustenance by turning downward to the initial nine, these two lines are only adjacent and not properly 'corresponding,' thus violating the norm. The term 'qiu yi' refers to a high place in the terrain, which is the upper yang line. When the zhen trigram moves, it forms the posture of seeking sustenance, and the three lines of the lower trigram all seek upward. It has already sought sustenance from the initial nine, yet it wants to go upward again, but there is no corresponding line above, hence losing its corresponding line; repeatedly violating the norm in the matter of seeking sustenance naturally leads to danger.

六三，拂頤，貞凶。十年勿用，無攸利。象曰：十年勿用，道大悖也。剛動柔朶，猶為凶也。況失位之柔也。雖應於上，上剛而極止，下柔而極動，性極相違，求養於上，違背之道，無甚於斯，故征之凶也。至於數極而不見用，無攸利也。

The Line Statement of the Third Line says: To go against the way of nourishment and to hold fast to the correct path still brings misfortune. For ten years it will not be applicable, and there will be no benefit. The Image Commentary explains: The reason it is not applicable for ten years is because its way greatly goes against the norm. Commentators believe: A yang line acting recklessly and a yin line coveting desire still bring misfortune, let alone the case of the Sixth Line, which is a yin line occupying a yang position and losing its proper place. Although it corresponds with the Ninth at the Top, the Ninth at the Top is a yang line that has reached the extreme of stillness, while the Sixth Line is a yin line that has reached the extreme of movement. Their natures are extremely opposite, yet they seek nourishment from above, which is a violation of reason more severe than any other. Therefore, going forward will surely bring misfortune, and even when the fate has reached its end, it will not be used, bringing no benefit.

六四，顚頤吉。虎視眈眈，其欲逐逐，無咎。象曰：顚頤之吉，上施光也。頤貴其止於正也，雖下顚養而得位，靜止施而不求，故吉也。非無情也。止以待時，故視其所視，不眶盱也，非無慾也。義然後取，待逐安其所也。頤之吉雖顚而無咎也。

The line statement of the fourth line says: To seek sustenance by turning downward, it is auspicious; like a tiger with steady gaze, desires continue without error. The image commentary explains: The auspiciousness of the reversed sustenance is because the superior person's giving is broad and bright. Commentators believe: To nourish is to stay on the right path. The fourth line, although seeking sustenance downward, is in the proper position and 'correct,' remaining quiet and self-restrained, giving without taking, hence auspicious. This does not mean it has no desires, but it controls itself to wait for the right time, so it looks only where it should, not staring around aimlessly; it does not mean it has no desire, but it takes only when it is proper, waiting until the right time to be at ease. The auspiciousness of nourishment lies here, even though it seeks sustenance in reverse, there is no error.

六五，拂經居，貞吉。不可涉大川。象曰：居貞之吉，順以從上也。居尊而上從已，無政而不能於化，違其常理者也。附賢守正而吉矣，不可涉難也。

The Line Statement of the fifth line says: To dwell in one's position contrary to the norm, to maintain uprightness brings good fortune, but one should not cross a great river. The Image Commentary explains: Good fortune from dwelling in the right path is due to being flexible and following the superior. Commentators note: The fifth line holds a noble position and should have the superior following it. Now, since it lacks the ability to issue decrees and cannot carry out education and cultivation, it instead follows the top line, which is against the norm. Fortunately, it relies on the virtuous and maintains uprightness, thus achieving good fortune; however, it should not attempt to cross great dangers.

上九，由頤厲吉，利涉大川。象曰：由頤厲吉，大有慶也。陽艮主也，五附之而保其尊，三應之而保其至，頤之得養，由上止而成也。居位擅民，厲之道，得時可尚，故吉。而有慶也。剛以濟眾，何險之有乎，是以利涉也。

The line statement of the topmost yang line says: The world is sustained by it, although there is danger and hardship, it is auspicious, and it is favorable to cross a great river. The image commentary explains: Sustaining the world through danger and hardship leads to good fortune, which is great blessing and celebration. The commentator notes: The topmost yang line is a yang line, and it is the main line of the upper trigram, Gen (Mountain). The line six in the fifth depends on it to maintain its honorable position, and the line six in the third corresponds with it and thus finds stability. The reason the颐 (Sustenance) hexagram can sustain the world is entirely due to the topmost yang line being still at the top. A minister in a position of power taking charge of the people is normally a path leading to danger and hardship, but since it follows the trend of the times, it is commendable, hence auspicious and blessed. With a strong and capable yang line rescuing the people, what danger could there be? Therefore, it is favorable to cross a great river.