The Great Excess Hexagram

巽下兌上　大過，棟橈，利有攸往，亨。彖曰：大過，大者過也。棟橈，本末弱也。剛過而中，巽而說行，利有攸往，乃亨。大過之時，大矣哉。大過，強大者能過也。本無正，而末不能治者也。棟既橈矣，法無從矣，何所承乎。唯強行者，不拘於細，不守其弊，過之而後治也。下剛過中，上巽而後悅，行利往而後乃亨。從大然後過也，非才大者不能行。權而合悅也。

The hexagram Da Guo has the lower trigram Xun (Wind) and the upper trigram Dui (Lake). The hexagram statement says: Da Guo, the beam is bent, it is favorable to go forward, and there is success. The commentary on the judgment explains: Da Guo refers to the excessive strength of the yang. The beam is bent because the ends are weak. Although the yang is excessive, it is in the center, yielding and joyful in its action, thus it is favorable to go forward and there is success. The situation of Da Guo is of great significance. Commentators believe that Da Guo refers to the strong who can surpass the ordinary. Without proper principles at the root, there can be no order at the end. If the main beam is already bent, the laws and regulations have lost their foundation, then what can bear the responsibility? Only those who dare to act forcefully, not confined by details, not clinging to existing evils, can surpass the ordinary and restore order. The lower trigram has excessive yang but remains centered, the upper trigram is yielding and thus brings joy, so the action is favorable to go forward and there is success. One must first have great virtue and ability, then can surpass the ordinary. It is not those with great ability who cannot do this, because it requires flexibility and the ability to please the people.

象曰：澤滅木，大過。君子以獨立不懼遯世，無悶。木為澤所沒，下過其上也。本無政矣，舉而治之亦無患也。故君子當於是，獨立而濟，不懼群邪，然後能通，過上乃行。雖曰得之不足以榮也。遭其用，遯世無悶，失之不足恥也。

The Image Commentary says: A great flood has submerged the trees, which is the image of the Great Excess hexagram. The gentleman thus understands the importance of standing firm in the world without fear, and to retreat from society without distress. The commentator explains: When a great body of water drowns the trees, it is the water below that exceeds the wood above. At such a time, there is no proper political order, and to step forward to correct it would not bring about any calamity. Therefore, when a gentleman is in such a situation, he alone rises up to save the time, without fear of the multitude of wicked people, and thus he can open up the situation, transcend the established norms of those above, and promote his own principles. Even so, to be appointed is not something to be proud of; when appointed, he acts; when he retreats, he does not feel distressed; and to lose an opportunity is not something to be ashamed of.

初六，藉用白茅，無咎。象曰：藉用白茅，柔在下也。君子之於大過也，必本於誠敬然後濟之也。雖曰藉用白茅，薄之至而誠之著也。柔處於下，謹敬於初，不私於己，則動而無咎矣。

The Line Statement of the first line says: Using white reed grass as a mat, there will be no fault. The Image Commentary explains: Using white reed grass as a mat represents Yin softness residing in the lower position. Commentators believe: When a gentleman faces a great excess, he must surely take sincerity and respect as the foundation, and only then can he save the situation. The use of white reed grass as a mat, which is thin beyond measure, allows sincerity to appear especially clear. Yin softness in the lowest position, being cautious and respectful at the beginning of things, not seeking personal gain, then any action will not result in fault.

九二，枯楊生稊，老夫得其女妻，無不利。象曰：老夫女妻，過以相與也。陽舉於陰，過初之本事，過其位。剛而得中，行權以合說也。老夫重合女妻，枯而復生，其實時過而相與得復生之理。故其無不利也。

The line statement for the second line says: A withered poplar tree regrows tender sprouts, and an old man marries a young wife; there is no misfortune. The image commentary explains: An old man marrying a young wife is an exception to the norm, yet they are compatible. Commentators believe: A yang line is lifted up by a yin line, surpassing the proper role of the initial line and also going beyond its own proper position. The second line, being yang and occupying the center of the lower trigram, can adapt flexibly and conform to the way of joy. An old man remarrying and obtaining a young wife is like a withered tree regrowing, actually representing a match after the proper time, yet still able to achieve renewal, hence there is no misfortune.

九三，棟橈。凶。象曰：棟橈之凶，不可以有輔也。不能拯弱自守其位，棟之橈也。而又應柔本末弱矣。柔何輔焉，凶之道也。

The third line statement says: The main beam bends, which is ominous. The Image Commentary explains: The ominous nature of the bent main beam is because it lacks strong support. Commentators believe: The line nine in the third position cannot rescue the declining situation, but only focuses on holding its own position, which is like the main beam bending downward. It corresponds to the sixth line at the top, which is a yin line, so both ends are weak. How can the weak side provide support? Therefore, it is an ominous path.

九四，棟隆吉。有它。吝。象曰：棟隆之吉，不橈乎下也。以陽而與，其柔志在拯時也。得其吉矣。情以求應，不撓於下也。不能自與。可惜也已。

Nine in the Fourth Line Statement says: The beam rises upward, which is auspicious; but if there are attachments, it will lead to difficulties. The Image Commentary explains: The beam rises upward and is auspicious because it does not bend downward. Commentators believe: Nine in the Fourth, with its yang strength, interacts with yin softness, and its mind is focused on saving the situation, thus achieving auspiciousness. It sincerely seeks a corresponding line and is not burdened by the lower part; however, it cannot fully accomplish things on its own, which is somewhat regrettable.

九五，枯楊生華，老婦得其士夫，無咎無譽。象曰：枯楊生華，何可久也。老婦士夫亦可醜也。陽處陽也，自守而已，不能大過者也。雖欲拯之其能得乎，不足以濟衰也。則老婦得其士夫，猶枯而徒華，可丑而已，當尊而徳不能濟，力而不能勝也。無功可譽，亦無咎矣。

The Line Statement of the Fifth Line says: A withered poplar tree only produces flowers, an old woman marries a young man, there is neither fault nor praise. The Image Commentary explains: A withered poplar tree producing flowers, how can it last long? An old woman marrying a young man, it is also shameful. The commentator notes: The Nine in the Fifth, with a Yang line in a Yang position, can only remain within its proper role and cannot accomplish great deeds beyond the ordinary. Although it wishes to save the situation, how can it do so? It is insufficient to rescue decline. This is like an old woman marrying a young man, or a withered tree producing flowers but not fruit, which is merely shameful. Holding a high position but lacking virtue to benefit the world, although exerting effort, it is unable to meet the demands, so there is neither commendable achievement nor disaster.

上六，過涉滅頂，凶，無咎。象曰：過涉之凶，不可咎也。過涉襄危之極，罪咎之地也。況以柔終乎。過涉之深，滅其頂，頂滅身之終也，於何而咎哉。

The line statement of the sixth line at the top says: crossing water too deeply, the water has covered the head, which is dangerous, yet one cannot blame him. The image commentary explains: the danger of crossing too far is not something to blame him for. The commentator notes: crossing water and getting into extreme danger is itself a situation that invites blame, and moreover, the sixth line at the top is a yin and flexible element at the end of the hexagram. It has crossed too deeply, the water has covered the head, and the covering of the head signifies the end of life. When things have reached this point, what can one blame him for?

坎下坎上　習，坎有孚，維心，亨。行有尚。彖曰：習，坎重險也。水流而不盈，行險而不失其信，維心，亨。乃以剛中也行，有尚往有功也。天險不可升也，地險山川丘陵也。王公設險以守其國，險之時用大矣哉。習，重也。水重至，流而不盈乎，兩坎也。為其嫌於止水也，故以習，坎名之。剛中而有孚，浚之斯流，流之斯止，浮之斯濟，沈之斯溺，不違於人，而人不可欺，不失信於，險也。

The hexagram "Xí Kǎn" (The Abiding in Difficulty) has both upper and lower trigrams as Kǎn (Water). The hexagram statement says: In a situation of repeated dangers, one should maintain sincerity; as long as one holds fast to one's inner self, there will be success, and one's actions will be praised. The commentary on the judgment explains: "Xí Kǎn" means repeated dangers; water flows continuously without overflowing, moving through dangerous situations without losing one's sincerity, and maintaining inner integrity leads to success, due to the yang line occupying the center. The praise for action indicates that going forward will surely bring results. The danger of heaven is high and unattainable, while the danger of earth is mountains and hills; kings and princes set up barriers to guard their countries. The nature and function of danger are indeed significant. Commentators believe that "xí" means repetition. Water flows in layers, continuously coming, flowing without overflowing, which is the image of two Kǎn trigrams stacked together. Because people might mistake it for still water, the term "xí" is used to name Kǎn. A yang line in the center with sincerity: if it is dredged, it flows away; if left to flow, it naturally stops; if it floats on the surface, it can cross; if it sinks, it will drown. It never violates the common principles of human affairs, and people cannot deceive it. It remains sincere even in dangerous situations.

夫行險而自能通者，固繫於心乎。能剛中志，果濟乎險而得其道者，則行險而有功也。天險絶其升也，地險山川丘陵也，天地猶險以成，而況於人乎。王公設城池以險國也，剛中藏用，以應險也。物之情而為險之用，非知者不能用，而終於正也。

The commentator then says: Those who walk through dangerous situations and manage to find their own way out, does the key not lie in the mind? Those who are strong yet maintain the center, and have firm and decisive will, can cross over dangers and attain the right path. Walking through dangerous situations can actually lead to establishing achievements. The danger of heaven lies in the fact that people cannot ascend, and the danger of earth lies in mountains and rivers. Even heaven and earth rely on danger to achieve themselves; how much more so for human affairs. Kings and princes build city walls, which is to set up barriers for the country. Yang yang resides in the center and keeps its function hidden within, to deal with dangers. By guiding according to the trend and utilizing the inherent nature of things to make use of danger, it is not something the wise cannot do, and it should always return to correctness.

象曰：水洊至習，坎。君子以常徳行習敎事，水至柔而順，剛中而信，故能險而不滯也。雖洊流而至，其道一也。故君子以常行而存乎中習敎事，以御其險，則得其正而有功也。

The Image Commentary says: Water flows continuously and heavily, which is the image of the Qian hexagram. The gentleman thus maintains his virtue consistently and repeatedly practices the affairs of moral instruction. The commentators note: Water is extremely gentle, yet internally it is strong and trustworthy, so it can flow through dangerous situations without stopping. Although it comes in heavy layers, its principle remains consistent. Therefore, the gentleman cultivates a constant virtue in his heart and repeatedly practices the affairs of moral instruction, to resist difficulties, thus attaining the right path and establishing achievements.

初六，習。坎入于坎窞凶。象曰：習坎入坎，失道，凶也。初柔而居重險之下，質弱而無心不知，濟險之道，習坎而入于坎窞，何以濟乎，故凶也。習重也，謂治其事也。

The Line Statement of the first line says: Being in a situation of repeated dangers, yet falling into a deep pit within the Kan, it is dangerous. The Image Commentary explains: Practicing the Kan and falling into the Kan, this is losing the correct path, hence danger. The commentator notes: The first line, with its yin and soft nature, is located at the very bottom of the repeated dangers. Its nature is weak and without firm direction, and it does not understand the method of overcoming difficulties. Being in the repeated dangers, it instead falls into the deepest pit of Kan, relying on what to escape? Hence, danger. "Xí" means repetition, and in this context, it also implies the practice and governance of affairs.

九二，坎有險，求小得。象曰：求小得，未出中也。居坎之內，前尚有險也。行險得中，而二柔附之體，險而有功也。雖求小得，未出險中也。

The line statement of the second line says: There is still danger within the water, and what is sought can only be achieved in small measure. The image commentary explains: Seeking but achieving only a little is because one has not yet emerged from the danger. Commentators believe: The second line is within the lower trigram of water, and there is still another layer of danger ahead. It moves through danger yet remains in the center, with the two yin lines above and below depending on it. Though it achieves something small, it has not yet escaped the dangerous situation.

六三，來之坎，坎險且枕入于坎窞，勿用。象曰：來之坎，坎終無功也。位剛而以柔治，難矣。況兩坎之間乎。二剛，險也。而且枕之求可得乎。上坎之底，坎窞者也，之可得乎。進退莫可終，無功也。

The Line Statement of the Third Line says: Coming is Kan, going is Kan, danger upon danger, lying between them and falling into a deep pit, there is nothing to be done. The Image Commentary explains: Coming and going are both Kan, ultimately there will be no result. Commentators believe: The Third Line is originally in a yang position, but it uses a yin approach, which is already difficult, and even more so since it is between two Kan. Below is Nine in the Second, which is yang and itself a danger; the Third Line relies on it to seek gain, but what can it obtain? Above is the bottom of the upper Kan, which is the deep pit within Kan; going there, what can it gain? Neither advancing nor retreating is possible, ultimately there will be no result.

六四，樽酒，簋貳，用缶，納約自牖，終無咎。象曰：樽酒，簋貳，剛柔際也。陰弱質也，附陽而濟居於上，體依五得位，濟其險矣。夫欲上之盡者，必自盡者也。誠之至，豈假於豐哉。則樽酒而簋，副器約而納寡，自至於牖以盡其忠，剛柔之際，承上之道也，終何咎矣。

The Line Statement of the Fourth Line says: A single cup of wine, two bowls of simple food, carried in earthenware vessels, is offered through the window to express a modest intention, and in the end there will be no mistake. The Image Commentary explains: A single cup of wine and two bowls of food indicate the meeting of yin and yang here. The commentator notes: The Fourth Line is of yin and soft quality, and can achieve success only by relying on yang. It is located in the upper trigram, closely adjacent to the Fifth Line and in the proper position to be 'correct,' thus it can overcome difficulties. Those who wish to make the superior person fully devoted must first devote themselves. When sincerity reaches its peak, why would one need elaborate displays? Therefore, only a single cup of wine and a single bowl of food, with simple vessels and modest offerings, are personally delivered to the window to express loyalty. The meeting of yin and yang here is precisely the proper way for the subordinate to serve the superior. In the end, how could there be any mistake?

九五，坎不盈，祇既平。無咎。象曰：坎不盈，中未大也。在坎中矣，坎豈盈乎。夫濟險者，盡斯泰乎。斯無咎矣。處其險，尊安而不慮，則險為咎矣，未至乎大，可無愼歟。

The Line Statement of the Fifth Line says: The water in the Kan trigram has not yet filled up, it is only just level with the mouth of the Kan, so there is no error. The Image Commentary explains: The water in Kan has not yet filled, indicating that the virtue of being in the center has not yet fully manifested. Commentators believe: A person is in the midst of danger, how can the water in Kan be full? Those who cross over dangerous situations must exert their strength to the utmost in order to turn toward safety, thus avoiding error. If one is in a dangerous situation yet feels secure due to high status and does not think carefully, then the danger will turn into calamity. Since it has not yet reached the stage of full manifestation, how can one be careless?

上六，係用徽纆，寘于叢棘，三歲不得，凶。象曰：上六失道，凶。三歲也，柔而無心小人也。乘剛而履於極險，居於峻法之時，行極險之事，故用繫纆，索寘于叢棘，失其謀身之道也，以是三歲而凶。乃終。

The line statement of the sixth line at the top says: bound with a rope, imprisoned in a thorny prison, unable to escape for three years, which is dangerous. The image commentary explains: the sixth line has lost the right path, hence the danger. The commentator notes: the term 'three years' refers to the length of time. The sixth line isyin softness and lacks firmness in its heart, which is the nature of a petty person; it oversteps the yang strength and occupies the most dangerous position, while in a time of strict laws, it still engages in extremely reckless actions. Therefore, it is bound with a rope and imprisoned in a thorny prison, which is losing the way to protect oneself, hence being trapped in danger for three years until the end of the hexagram.

離下離上　離，利貞，亨。畜牝牛吉。彖曰：離，麗也。日月麗乎天，百榖草木麗乎土。重明以麗乎正，乃化成天下。柔麗乎中正，故亨，是以畜牝牛吉也。麗，安附也。而利以正，故能通也。日月得天，故能長守其明。百榖草木得乎附土，故能永保其種。麗其所麗者也。上下皆明，咸安其處，利而不正，何為化成矣。柔麗大中，強而不武，利而得正，化之元也。是以能通天下也。故畜牝牛，柔而強力，以濟者相麗之道也。

The Hexagram of Li has both upper and lower trigrams as Li. The Hexagram Statement says: Li, it is advantageous to maintain correctness and to be harmonious; to raise a heifer, it is auspicious. The Commentary on the Judgment explains: Li means attachment. The sun and moon are attached to heaven, and all grains and plants are attached to earth; overlapping brightness is attached to the correct path, thus enabling the education and accomplishment of the world. The flexible lines are attached to the correct position, so it is harmonious, hence raising a heifer is auspicious. Commentators say: what is meant by 'attachment' is secure adherence, and it must be adhered to correctly in order to be harmonious. The sun and moon rely on heaven, thus they can maintain their brightness for a long time; grains and plants rely on earth, thus they can preserve their kind forever. This is attaching to what one should attach to. Both upper and lower parts are bright, each resting in its proper place; if one only seeks advantage without correctness, how can education be successful? The flexible lines attach to the central and strong position, strong yet not aggressive, advantageous and correct, this is the beginning of education, thus it can be practiced throughout the world. Therefore, raising a heifer, taking its flexibility and strength, which can be used to accomplish things, this is precisely the principle of mutual attachment.

象曰：明兩作離，大人以繼。明照于四方。兩明嗣麗，天下大明也。得麗之大者，莫過於大人。麗於大位也。累聖之治，兩明而繼，而天下化矣。

The Image Commentary says: Two layers of brightness arise, which is the image of the Li hexagram. The great man thus inherits the brightness and illuminates all around. The commentator explains: Two layers of brightness follow one another in sequence, and thus the whole world becomes bright. The one who can attain the greatest connection is none other than the great man, for he connects with the most exalted position. The successive governance of sages throughout the ages is precisely brightness following brightness, and thus the world receives education and cultivation.

初九，履錯然，敬之，無咎。象曰：履錯之敬，以辟咎也。求保所安者，履其初，錯然內省而敬懼之，即能保所麗，而免於咎也。

The Line Statement of Chou Jiou says: The steps are crossing and confused, but if one is respectful, there will be no mistake. The Image Commentary explains: Crossing steps while maintaining respect is used to avoid calamity. The commentator notes: Those who wish to preserve their position should, when facing a complex situation at the beginning, remain alert, self-reflect, and hold reverence in their hearts, thus securing their position and avoiding error.

六二，黃離元吉。象曰：黃離元吉，得中道也。黃者，文之中也。柔居中正，治麗其文，故元吉也。

The Line Statement of the Second Line says: By relying on yellow with its refined pattern, great auspiciousness arises. The Image Commentary explains: Yellow is the color that attains the middle way, hence great auspiciousness. Commentators note that yellow is the color most in the center and harmonious among all colors. The Second Line, being a yin line, occupies the middle position of the Lower Trigram and is in the correct position, thus properly managing the pattern it relies on, resulting in great auspiciousness.

九三，日昃之離，不鼓缶而歌，則大耋之嗟，凶。象曰：日昃之離，何可久也。三者將進之地也，在於離。麗得其正，則吉，過之則凶。離明而行，陽麗於三，止於所也，可以鼓缶樂，終於此矣過。以求之日之昃也，將何往哉。耊之凶也。易戒其於分，而麗得其所也。

The third line statement says: When the sun is westward, if one does not sing and enjoy oneself by beating a clay drum, one will lament with the sorrow of old age and decline, which is dangerous. The Image Commentary explains: When the sun is already westward, how can one remain attached for long? Commentators believe: The third line is the position about to move upward, located in the Li hexagram. If the attachment is proper, it is auspicious; if it exceeds the proper measure, it is dangerous. By following the brightness of Li, a Yang line attached to the third position should remain at its proper place, and one may sing and enjoy oneself by beating a clay drum, and stop there. If one goes beyond the proper measure in pursuit, it is like the sun already westward, where can it go? This is the danger of old age. The Zhou Changes are warning people to keep to their proper position and attach themselves properly.

九四，突如其來如，焚如，死如，棄如。象曰：突如其來如，無所容也。

Nine in the Fourth Line Statement says: It comes abruptly and fiercely, like a fierce fire burning, like death, like being cast away. The Image Commentary explains: It comes so abruptly because it has nowhere to take refuge between above and below.

四者，行上之道，首進之地，進逼於五，不當其位，無徳之至，突如而來如也。五尊嚴之盛，不可陵也，故為焚如而死棄矣。搏殘之而不容也。六五，出涕沱若，戚嗟若，吉。象曰：六五之吉，離王公也。柔居尊陽，故為下之謀也。有乘剛之逼焉，故為出涕矣。以柔正而居王公之位，憂嗟之深，天下歸助，故終吉。

The commentator explains the line statement of the "Fire" hexagram, Nine in the Fourth, saying: Nine in the Fourth is in a position of upward movement and a leading position, advancing directly toward the Nine in the Fifth, the sovereign position. However, it is a yang line in a yin position and is "not properly aligned," representing an extreme lack of virtue. Therefore, the line statement describes its sudden and abrupt intrusion as "suddenly coming like a storm." The Nine in the Fifth, the sovereign position, is at its most exalted and dignified, and cannot be infringed upon. Thus, the fate of Nine in the Fourth is to be burned, die, and be discarded, being extinguished and rejected. The text of Six in the Fifth says: Tears flow profusely, sorrow and lamentation, resulting in good fortune. The Image Commentary says: Six in the Fifth is fortunate because it is in the position of the sovereign. The commentator explains: Six in the Fifth, a yin line, is in a noble yang position, thus being able to plan for the people below. It is under the pressure of Nine in the Fourth, a strong yang line, thus being "riding over a strong line," which gives the image of tears flowing like rain. However, it holds the position of the sovereign with virtue and proper conduct, experiencing deep sorrow and lamentation, and thus the whole world comes to assist, leading to a favorable outcome.

上九，王用出征，有嘉，折首獲匪，其丑無咎。象曰：王用出征，以正邦也。柔之道，非天下大服焉，故終於用師之正，以重明之，治為天下之麗，以柔順之徳，為天下之歸。其終或用師，則出征，而折首矣，有其嘉，以剛終也。獲其非類，而天下正也。

The text says: The king goes to war, achieving a glorious accomplishment, killing the chief enemy, capturing not his own followers, and thus committing no fault. The Image Commentary says: The king goes to war in order to correct the state. The commentator explains: Relying solely on gentle virtue is insufficient to fully win the hearts of the people, so the卦 of Li ultimately resorts to the justification of military action. The卦 of Li represents double brightness, using civilised governance as the standard for the world to rely upon, and using gentle virtue to become the place where all people look to for peace. If, by the end, military action is unavoidable, then the king goes to war, killing the chief enemy; achieving this glorious accomplishment is due to the strong line at the top concluding the entire卦. The captives are not his own followers, and thus the world is brought into order.

艮下兌上。咸，亨，利貞，取女吉。彖曰：咸，感也。柔上而剛下，二氣感應以相與，止而說，男下女，是以亨利貞，取女吉也。天地感而萬物化生，聖人感人心而天下和平，觀其所感而天地萬物之情可見矣。

The hexagram "Xian" has "Gen" (Mountain) as the lower trigram and "Dui" (Lake) as the upper trigram. The hexagram statement says: Xian, meaning mutual attraction, is smooth, favorable for upholding the right path, and auspicious for marriage. The commentary on the judgment says: Xian means mutualsympathetic response (response or attraction). The gentle yin lines ascend to the upper position, while the strong yang lines descend to the lower position. Yin and yang energies respond to each other and come together. The lower trigram "Gen" represents stillness, and the upper trigram "Dui" represents joy. The male takes the initiative and humbly submits to the female, hence it is smooth, favorable for upholding the right path, and auspicious for marriage. Heaven and earth respond to each other, and all things are generated and nurtured. The sage influences people's hearts, and the world becomes harmonious and peaceful. By observing the nature of this mutual response, the true nature of heaven, earth, and all things can be clearly understood.

二氣之相感應也，中無間也，故得萬物變化乎其內，天氣下降而地氣上，濟陽下陰而陰從陽也。止於所說，其利之正也，故取女以之吉也。而感應之道取焉，聖人無為與天地準，寂然虛中通天下之情，因其情而通天下之故，而咸得其治則天下和平矣。夫相下而不私則感之而通也。觀天地萬物之情，而感一也。彖語其感大者，如此也。至於爻則形相趨也，利相逐也，豈及於感之至哉。天下忘於情而有累於質者，則於物不盡矣，故見利則躁，後時則絶，皆凶悔之道也。

The commentator explains that yin and yang energies interact with each other without any obstruction, thus enabling all things to change and come into being through this interaction. The yang energy of heaven descends, while the yin energy of earth ascends. Yang yields to yin in order to complete it, and yin then submits to yang. The interaction remains in a balanced state of mutual delight, which is the correct path of "beneficial constancy," hence why marriage is considered auspicious. The essence of the principle of interaction lies here: sages remain tranquil and inactive, aligning with the principles of heaven and earth. Their minds are serene and empty, allowing them to understand the true feelings of all people. By following these feelings, they connect with the principles governing the world, ensuring that everyone is properly managed and the world is in harmony. When people are humble and free of selfishness, the interaction becomes unimpeded. Observing the actual conditions of heaven, earth, and all things, the principle of interaction is fundamentally one. The "Commentary on the Judgment" discusses the grandest aspect of this interaction. As for the six lines, they speak only of the physical attraction and pursuit of advantage, which is far from the ultimate level of interaction. If people are only concerned with desires and constrained by physical forms, they cannot fully perceive external things. Thus, they become impetuous when faced with benefits, and cut off connections when opportunities are missed, all of which lead to misfortune and regret.

象曰：山上有澤，咸。君子以虛受人。澤，說來也。山，止受也。君子感人之來，虛中以止之，受其情也。情之得，治之生也。失其情，得治者未之有也。初六，咸其拇。象曰：咸其拇，志在外也。拇，體於下者。將行之物也。有應於外始有志於感而未行也。未涉于吉凶之鄉也。

The Image Commentary says: Mountains with marshes, this is the Hexagram of Intimacy. The gentleman thus understands that he should be open-minded and receptive to others. The commentator explains: "Dui" represents a marsh, which is joyfully approaching; "Gen" represents a mountain, which is still and receiving. The gentleman responds to the coming of others, using an empty heart to firmly receive their true feelings. When true feelings are obtained, governance follows naturally; there has never been a case where governance is successful without true feelings. The text of the first line says: The response occurs at the big toe. The Image Commentary says: The response at the big toe indicates that the mind is directed outward. The commentator explains: The big toe is located at the lowest part of the body and is the first part to move when taking a step. The first line has a responding line in the upper trigram, but it is only just beginning to have the thought of response and has not yet taken action, so it has not yet entered the territory of good or bad fortune.

六二，咸其腓，凶，居吉。象曰：雖凶居吉，順不害也。下體之中，當於腓之為物，足往。斯往矣，獨而往之，即妄動也，何益於行乎。妄動則不見其情也，不得於事冝，其凶哉。居以守位，順以待令，吉矣。得其中者也。

The text says: The response occurs in the calf of the leg, there is danger; if one remains still and stays in place, it is auspicious. The Image Commentary says: Although there is danger, remaining still brings good fortune, because being gentle and yielding avoids harm. The commentator explains: Six Two is in the central position of the lower trigram, corresponding to the calf of the leg—the moment the foot moves, it follows. But if it moves on its own, that is reckless movement, which is harmful to action. Reckless movement leads to inability to discern the true intentions of others, and to lose control in affairs, hence danger. If one remains still and stays in its proper position, being gentle and waiting for the command from above, it is auspicious; this is truly holding the center.

九三，咸其股，執其隨，往吝。象曰：咸其股，亦不處也。志在隨人，所執下也。居下體之上，隨上體而往止，亦非自處之物也。感止於下，以下事而求感也，豈由已乎。執賤隨感可惜者也。

The text at line nine three says: The response occurs in the thigh, clinging to following others' ways, going forward will result in regret. The Image Commentary says: The response occurs in the thigh, which also indicates an inability to remain settled. The commentator explains: Line nine three's mind is only focused on following others, and what it holds onto is too lowly. It is located at the top of the lower trigram, and when the upper trigram moves, it follows or stops, not being able to take the initiative to settle. The response is only in the lower part, using a lowly way to seek response, how can one have control? Holding onto something lowly and following others to respond, is indeed regrettable.

九四，貞吉，悔亡。憧憧往來，朋從爾思。象曰：貞吉悔亡，未感害也。憧憧往來，未光大也。升於上體而兼於下，始以兩體相逐追也。凡物以形利相感者，未極於志也。神遇者，豈假役哉。無慮澹然而居於形之上，不言而信，不行而至天下，感之況於明乎。而以形質相感，未感則害至，故貞吉。而獲悔亡，憧憧相追，朋乃從思。

The text says: If one maintains correctness, it is auspicious, and regret disappears; if one is restless and moves about, only like-minded friends will follow one's thoughts. The Image Commentary says: Maintaining correctness brings auspiciousness and the disappearance of regret, because it has not yet been harmed by influence; being restless and moving about is because the influence is not yet extensive. The commentator explains: Nine in the Fourth has ascended to the upper trigram while also considering the lower trigram. At first, the upper and lower parts pursue each other. All that is based on form and interest is not yet reaching the level of the mind. True meeting of spirit does not require movement or command. Being free from calculation and tranquil above form, without words people are convinced, without traveling the world is attracted, such influence is even more luminous. If only based on form and quality, once the influence fails, misfortune comes immediately, so maintaining correctness is auspicious. Being able to keep regret from arising is because of restlessness and mutual pursuit, and only like-minded friends will follow one's thoughts.

九五，咸其脢，無悔。象曰：咸其脢，志末也。至脢，心脊之肉，近於心也。感近於情而非志也，故無悔而己。可以言者，物之質也，況其脢乎。上六，咸其輔頰舌。象曰：咸其輔頰舌，滕口說也。感至極，未有至於言說而已，於情逺矣，何足咸哉。浮之甚也。

The text at Nine in the Fifth says: The response occurs on the flesh of the back, without regret. The Image Commentary says: The response occurs on the flesh of the back, indicating that the mind has reached the extremity. The commentator explains: "Mei" refers to the flesh between the heart and the back, near the heart. The response reaches close to emotion but does not yet express the mind, so it can only result in no regret. What can be expressed is merely the superficial form of things, and how much more so is it limited to a piece of flesh on the back. The text at Six at the Top says: The response occurs on the jaw, cheeks, and tongue. The Image Commentary says: The response occurs on the jaw, cheeks, and tongue, which is merely empty talk. The commentator explains: When the response reaches its extreme, it ends up only in words and speech, far from true feeling. How can it be called a response? It has become extremely superficial.

巽下震上。恆，亨，無咎，利貞，利有攸往。彖曰：恆，久也。剛上而柔下，雷風相與。巽而動，剛柔相應，恆。恆亨無咎，利貞，久於其道也。天地之道，恆久而不已也。利有攸往，終則有始也。日月得天而能久照，四時變化而能久成，聖人久於其道而天下化成。觀其所恆而天地萬物之情可見矣。恆而得其久也。

The Hexagram of Constancy has the Trigram of Wind below and the Trigram of Thunder above. The Hexagram Statement says: Constancy, smooth and unimpeded, without error, favorable to maintaining the correct path, favorable for movement. The Commentary on the Judgment says: Constancy means enduring. The strong lines are above, the yielding lines below; thunder and wind support each other. The lower trigram, Wind, represents entering with compliance; the upper trigram, Thunder, represents movement through agitation. The strong and yielding lines correspond with each other, which is the nature of Constancy. Constancy is smooth and unimpeded, without error, favorable to maintaining the correct path, because it maintains the correct path continuously. The pattern of heaven and earth is to act constantly without ceasing. Favorable for movement is because the end of one phase is the beginning of another. The sun and moon follow the heavenly way and thus shine continuously; the four seasons change and thus accomplish the growth of all things. The sage maintains his way constantly, and thus the world is properly cultivated. Observing the constant nature of all things, the true nature of heaven and earth and all things can be clearly understood. This is the way of constancy leading to enduring.

剛上而柔下，剛柔交而下承也。雷行風從，増其大逺矣。巽而動，往無不從也。剛柔皆應外內逹也。此可久之道也。能久則通矣。保其無咎矣。利而得正矣。久而得其終始之道也。則何往而不利焉。天地恆久也，而萬物生。聖人恆久也，而天下化。以恆久而觀之，天地萬物之情得其恆者，長也。

The commentator explains: A strong line is above and a flexible line is below; the strong and flexible lines meet, with the lower position supporting the upper position. When thunder sounds, wind follows, and their momentum increases together, spreading further. The lower trigram flows smoothly into the upper trigram, which shakes and moves forward, so there is no resistance. The six lines, being strong and flexible in pairs, respond to each other, making the inside and outside connected. This is the reason for longevity. Being able to last long naturally leads to smoothness, thus ensuring no mistakes, being beneficial and maintaining the right path. If one can last long and understand the principle of returning to the beginning after reaching the end, then where would there be difficulty? Heaven and Earth last forever, allowing all things to be born; sages last forever, enabling the world to be taught and guided. From the perspective of lasting forever, in the reality of all things, whatever maintains constancy can last long.

象曰：雷風，恆。君子以立不易方。雷之震，風必從之。君子行，必由其道。得其恆而増，其恆而増其大也。故獨立其所不以物易。初六，浚恆，貞凶，無攸利。象曰：浚恆之凶，始求深也。恆者，久於其道，不煩而物自歸也。處於極下，深底者也。不修其恆，不度其分，遂求其應，初以深極而求於人。人斯竭之矣，何以終乎。正之凶而無所利也。

The Image Commentary says: Thunder and wind follow each other, which is the hexagram of Constancy. The gentleman thus understands that he should stand firm and not change his course. The commentator explains: When thunder moves, wind certainly follows; when the gentleman takes action, he certainly follows the right path. By maintaining constancy, he gains benefit, and by gaining benefit through constancy, he grows ever greater. Therefore, the gentleman remains independent and steadfast, not changing because of external things. The hexagram's line 1 says: Beginning with a deep pursuit of constancy, the divination shows a凶 (misfortune), and there is no benefit. The Image Commentary says: Pursuing constancy too deeply at the beginning leads to misfortune, because one demands too much too soon. The commentator explains: What is meant by constancy is to remain long on one's own path, not disturbing others, and thus all things naturally come to him. Line 1 is at the very bottom of the hexagram, the deepest part. It does not cultivate its own constancy, nor measure its own limits, but eagerly seeks to connect with the superior line. At the beginning, it imposes an excessive demand upon others. Others are exhausted by its demands, so how can this relationship have a good outcome? Therefore, even if one adheres to this, it is still misfortune, and there is no benefit.

九二，悔亡。象曰：九二，悔亡。能久中也。非其位久失道也，剛而自正，退而久中，可以悔亡。九三，不恆其徳，或承之羞，貞吝。象曰：不恆其徳，無所容也。三者，終下至上之地，進退之所也。不能修徳守位，而復上以求應，無其恆也，何以容哉。以是為政可惜者也。

The text for line nine two says: regret disappears. The Image Commentary says: line nine two's regret disappears because it can maintain the center position for a long time. The commentator explains: line nine two, with a yang line in a yin position, is originally not in the right place, and over time would lose the right path; but it is strong and upright, retreating to the lower trigram and maintaining the center for a long time, thus allowing regret to disappear. The text for line nine three says: one cannot maintain one's virtue for long, sometimes leading to disgrace, and the divination result is regret. The Image Commentary says: if one cannot maintain virtue for long, there is nowhere to be. The commentator explains: position three is the end of the lower trigram and the entrance to the upper trigram, a place where one can go forward or backward. Line nine three refuses to cultivate virtue and stay in its proper place, instead reaching upward to seek correspondence with the line above, which shows a lack of perseverance. Where can such a thing be placed? To handle affairs with such an attitude is indeed regrettable.

九四，田無禽。象曰：久非其位，安得禽也。承上之地，柔以奉上而剛居之。求應於下位已失矣，安所獲乎。六五，恆其徳，貞，婦人吉，夫子凶。象曰：婦人貞吉，從一而終也。夫子制義，從婦凶也。從繫以為正，守中而為恆，婦人以之吉也，夫子可以制義矣。而從人之政，狹之至矣，固其凶也。上六，振恆，凶。象曰：振恆，在上大無功也。極上，終盡之地，柔振而將久之道窮也，久何之乎。雖有其應，不足振也。失時之極，無功已矣，凶之道也。

The text for Nine in the Fourth says: hunting in the fields but failing to catch game. The Image Commentary says: staying in a position that is not one's own for a long time, how can one catch game? The commentator explains: the Fourth line is a position that should be held by a yao of yielding nature, which should be respectful and obedient to the superior. Now it is occupied by a strong yao. It also seeks a corresponding yao below, but its original position has already been lost, so what can it catch? The text for Six in the Fifth says: maintaining one's virtue constantly, the result is auspicious for women and ominous for men. The Image Commentary says: women being steadfast and upright brings auspiciousness, because they remain faithful to one man; men should make decisions, but if they always follow women, it is ominous. The commentator explains: being respectful and attached is considered upright, and maintaining the middle path is considered constant. Women doing so is auspicious; men should themselves decide appropriate matters, but if they always leave decisions to others, they become extremely narrow-minded, and ominousness is inevitable. The text for Six at the Top says: seeking constancy in a state of turmoil, which is ominous. The Image Commentary says: seeking constancy in turmoil, being at the top yet having no effect. The commentator explains: the Sixth line is at the very top of the hexagram, the place of completion and exhaustion. A yielding yao here is in turmoil and unrest, the path of constancy has reached its end, where else can constancy go? Although there is a corresponding yao below, it is insufficient to support such agitation. Missing the opportunity to the extreme, achieving nothing, this is the way to bring misfortune.

艮下乾上。遯，亨，小利貞。彖曰：遯亨，遯而亨也。剛當位而應與時行也。小利貞，浸而長也。遯之時，義大矣哉。陰長而君子外於時也。隱其道，逃其情，從而正之，而後乃亨。夫彼之生也，微其終大而不可御者，時之來也。故君子觀其兆，而不待其至也。當位而應，猶不果制，與時行而已矣。陰浸而長，其患未害，我志猶行也，故小利而貞。剛而應柔，和而不同，遯而反制，非大徳不能消息也。

The Hexagram of Retreat has the mountain (Gèn) below and heaven (Qián) above. The Hexagram Statement says: Retreat, smooth and prosperous, small gains are favorable for uprightness. The Commentary on the Judgment says: Retreat leads to smoothness and prosperity because it is through withdrawal that one achieves success. The Nine in the Fifth, a strong line in the correct position, is in the right place and corresponds with the Six in the Second. It can follow the trend of the times. Small gains are favorable for uprightness because the yin force is gradually increasing. The time for retreat is indeed significant. Commentators explain: As the yin force grows, the gentleman is excluded by the trend of the times. He hides his views, restrains his intentions, and follows the trend to correct it, thus achieving success. At first, the small person is weak, but eventually becomes strong enough to be uncontrollable. This is the trend approaching of its own accord. Therefore, the gentleman sees the signs at the beginning and does not wait until it has grown before taking action. Even the Nine in the Fifth, being in the correct position and corresponding with the Six in the Second, cannot decisively overcome the other side, so he can only follow the trend. Although the yin force is gradually increasing, the disaster has not yet fully developed, and my aspirations can still be carried out. Hence, it says 'small gains are favorable for uprightness.' A strong line corresponds with a flexible line, able to maintain harmony without compromising principles. In retreat, it can reverse the situation, which is something only a person of great virtue can achieve.

象曰：天下有山，遯。君子以逺小人，不惡而嚴。山侵於天，下通上也。君子逃情於小人，不以力爭，嚴以制也。初六，遯尾，厲。勿用有攸往。象曰：遯尾之厲，不往何災也。遯，以逃避患也。患未至而首遯之，則逺於患矣。陰過二矣，而後遯焉，遯之尾也。見而逃之，反相疑也。不往而和，則何災哉。

The Image Commentary says: There is a mountain beneath the heavens, which is the hexagram of Retreat. The gentleman learns from this, to keep away from petty men, without using harsh words or stern expressions, yet maintaining his dignity. The commentator explains: The mountain rises high and approaches the heavens, indicating that what is below connects with what is above. The gentleman deals with petty men by restraining his own conduct and avoiding them, not striving with them, but restraining them through his dignity. The hexagram's line 1 says: Retreat and be at the last place, there is danger, do not go anywhere. The Image Commentary says: Retreat and be at the last place, which is dangerous, but if one does not go forward, what disaster is there? The commentator explains: To retreat is to escape from calamity. If calamity has not yet arrived, one should retreat first in order to avoid it. Now, the yin force has already passed the second line before retreating, which is the tail of retreat. If one is seen retreating, it invites suspicion. If one does not advance and thus remains at peace, what disaster is there?

六二，執之用黃牛之革，莫之勝說。象曰：執用黃牛，固志也。小人之道，狹而鮮親，至於履位，人多逃也。則以法執也，或繫之以利，質之以愛，然後人不得去。堅其志而不可拔也，乃得小人之中，而獲其順矣。

The text at line six two says: He is bound with a rope made of yellow ox hide, and no one can free him. The Image Commentary says: Binding him with a rope made of yellow ox hide is to firm up his determination. The commentator explains: The way of the petty person is narrow-minded and few are willing to associate with him. When he attains a high position, most people will flee. Therefore, he uses laws to restrain people, or uses benefits to entice them, or uses affection as a guarantee, so that people cannot escape. His determination is firm and unshakable, thus he has attained the 'center' in the path of the petty person, and thus obtained the obedience he desires.

九三，係遯有疾厲，畜臣妾吉。象曰：係遯之厲有疾，憊也。畜臣妾吉，不可大事也。繫志於陰，不能遯也。為小人所制，危憊之道也。施於畜臣妾，吉也。繫於鄙賤，豈可大事乎。九四，好遯君子吉，小人否。象曰：君子好遯，小人否也。君子知幾絶而好遯小人，情繫不能遯也。

The text at Nine in the Third says: Being tied up and unable to retreat, like being ill, is dangerous; but using this to raise servants and concubines is auspicious. The Image Commentary says: Being tied up and unable to retreat is dangerous, like illness, indicating hardship and exhaustion; raising servants and concubines is auspicious, meaning one should not undertake great affairs. The commentator explains: Nine in the Third is attached to the lower yao, thus unable to retreat, controlled by petty people, indicating a path of danger and hardship. Using this attachment to raise servants and concubines is still auspicious; if one's mind is fixed on lowly matters, how can one undertake great affairs? The text at Nine in the Fourth says: Enjoying retreat, the gentleman is auspicious, while the petty person cannot do so. The Image Commentary says: The gentleman enjoys retreat, while the petty person cannot do so. The commentator explains: The gentleman can perceive the beginning, decisively cutting off and enjoying retreat; the petty person is bound by emotions, unable to retreat even if he wants to.

九五，嘉遯，貞吉。象曰：嘉遯貞吉，以正志也。當位相應，能制於內，遯情而治，志在乎正，可謂遯之嘉也。上九，肥遯，無不利。象曰：肥遯無不利，無所疑也。過於卦外，無應小人，不勞慮於進退，可謂遯之肥而無不利也。

The text at Nine in the Fifth says: A beautiful retreat, maintaining the right path brings good fortune. The Image Commentary says: A beautiful retreat and maintaining the right path brings good fortune because one has rectified one's mind. The commentator explains: Nine in the Fifth, with a yang line in a yang position, is "in the proper place," and also corresponds with Six in the Second. It can exercise restraint internally, retreat while still managing affairs well, and maintain a constant focus on upholding the right path. This can be called the most beautiful form of retreat. The text at Nine at the Top says: A broad and easy retreat, there is no disadvantage. The Image Commentary says: A broad and easy retreat brings no disadvantage because there is no doubt in the mind. The commentator explains: Nine at the Top has already gone beyond the entire hexagram and has no connection with the petty people below. There is no need to worry about advancement or retreat, so this can be called the most broad and easy form of retreat, hence there is no disadvantage.